,,the ,,literary ,,remains    ,,of      
,,samuel ,,taylor ,,coleridge           
,,volume ,,the ,,third                  
,,collected ,,and ,,edited ,,by         
,,henry ,,nelson ,,coleridge4           
#ahch          ,,to ,,the ,,right       
,,honorable ,,john ,,hookham ,,frere    
,,the ,,third ,,and ,,fourth ,,volumes  
,,of ,,coleridge',s ,,remains ,,are     
,,respectfully ,,inscribed4             
,,contents        ,preface    ,formula  
,fidei de ,,ss4 ,trinitate    ,nightly  
,prayer    ,notes on ',the ,book of     
,common ,prayer'    ,notes on ,hooker   
,notes on ,field    ,notes on ,donne    
,notes on ,henry ,more    ,notes on     
,heinrichs    ,notes on ,hacket         
,notes on ,jeremy ,taylor    ,notes on  
',the ,pilgrim's ,progress'    ,notes on
 ,john ,smith    ,letter to a ,godchild 
,,preface    ,for a statement of the    
circumstances under which the collection
 of ,mr4  ,coleridge's ,literary        
,remains was undertaken1 the ,reader is 
referred to  the ,preface to the two    

preceding ,volumes published in #ahcf4  
,but the  graver character of the       
general contents of this ,volume and of 
that  which will immediately follow it1 
seems to justify the ,editor in         
soliciting particular attention to a few
 additional remarks4    ,although the   
,author in his will contemplated the    
publication of some at  least of the    
numerous notes left by him on the       
margins and blank spaces  of books and  
pamphlets1 he most certainly wrote the  
notes themselves  without any purpose   
beyond that of delivering his mind of   
the thoughts  and aspirations suggested 
by the text under perusal4 ,his books1  
that is1  any person's books--even those
 from a circulating library--were to    
him1  whilst reading them1 as dear      
friends2 he conversed with them as with 
their authors1 praising1 or censuring1  
or qualifying1 as the open page  seemed 
to give him cause2 little solicitous in 
so doing to draw  summaries or to strike
 balances of literary merit1 but seeking

 rather to  detect and appreciate the   
moving principle or moral life1 ever one
 and  single1 of the work in reference  
to absolute truth4 ,thus employed he had
  few reserves1 but in general poured   
forth1 as in a confessional1 all his    
mind upon every subject1--not keeping   
back any doubt or conjecture which  at  
the time and for the purpose seemed     
worthy of consideration4 ,in  probing   
another's heart he laid his hand upon   
his own4 ,he thought pious  frauds the  
worst of all frauds1 and the system of  
economizing truth too  near akin to the 
corruption of it to be generally        
compatible with the  ,job-like integrity
 of a true ,christian's conscience4     
,further1 he  distinguished so strongly 
between that internal faith which lies  
at the  base of1 and supports1 the whole
 moral and religious being of man1 and  
the belief1 as historically true1 of    
several incidents and relations  found  
or supposed to be found in the text of  
the ,scriptures1 that he  habitually    

exercised a liberty of criticism with   
respect to the latter1  which will      
probably seem objectionable to many of  
his readers in this  country4 #a    ,his
 friends have always known this to be   
the fact2 and he vindicated  this so    
openly that it would be folly to attempt
 to conceal it3 nay1 he  pleaded for it 
so earnestly--as the only middle path of
 safety and peace  between a godless    
disregard of the unique and transcendant
 character of  the ,bible taken         
generally1 and that scheme of           
interpretation1 scarcely  less adverse  
to the pure spirit of ,christian wisdom1
 which wildly arrays  our faith in      
opposition to our reason1 and inculcates
 the sacrifice of  the latter to the    
former1--that to suppress this important
 part of his  solemn convictions would  
be to misrepresent and betray him4 ,for 
he threw  up his hands in dismay at the 
language of some of our modern divinity 
on  this point2--as if a faith not      
founded on insight were aught else than 

a  specious name for wilful             
positiveness2--as if the ,father of     
,lights could  require1 or would accept1
 from the only one of his creatures whom
 he had  endowed with reason the        
sacrifice of fools6 ,did ,coleridge1    
therefore1  mean that the doctrines     
revealed in the ,scriptures were to be  
judged  according to their supposed     
harmony or discrepancy with the evidence
 of  the senses1 or the deductions of   
the mere understanding from that        
evidence8 ,exactly the reverse3 he      
disdained to argue even against         
,transubstantiation on such a ground1   
well knowing and loudly proclaiming  its
 utter weakness and instability4 ,but it
 was a leading principle in  all his    
moral and intellectual views to assert  
the existence in all men  equally of a  
power or faculty superior to1 and       
independent of1 the  external senses3 in
 this power or faculty he recognized    
that image of  ,god in which man was    
made2 and he could as little understand 

how faith1  the indivisibly joint act or
 efflux of our reason and our will1     
should  be at variance with one of its  
factors or elements1 as how the ,author 
and ,upholder of all truth should be in 
contradiction to himself4 ,he  trembled 
at the dreadful dogma which rests ,god's
 right to man's  obedience on the fact  
of his almighty power1--a position      
falsely  inferred from a misconceived   
illustration of ,st4 ,paul's1 and which 
is  less humbling to the creature than  
blasphemous of the ,creator2 and of  the
 awless doctrine that ,god might1 if he 
had so pleased1 have given to  man a    
religion which to human intelligence    
should not be rational1 and  exacted his
 faith in it--,coleridge's whole middle 
and later life was one  deep and solemn 
denial4 ,he believed in no ,god in the  
very idea of whose  existence absolute  
truth1 perfect goodness1 and infinite   
wisdom1 were  not elements essentially  
necessary and everlastingly copresent4  
,thus minded1 he sought to justify the  

ways of ,god to man in the only way  in 
which they can be justified to any one  
who deals honestly with his  conscience1
 namely1 by showing1 where possible1    
their consequence from1  and in all     
cases their consistency with1 the ideas 
or truths of the pure  reason which is  
the same in all men4 ,with what success 
he laboured for  thirty years in this   
mighty cause of ,christian philosophy1  
the readers  of his other works1        
especially the ,aids to ,reflection1    
will judge3 if  measured by the number  
of resolved points of detail his        
progress may  seem small2 but if tested 
by the weight and grasp of the          
principles  which he has established1 it
 may be confidently said that since     
,christianity had a name few men have   
gone so far4 ,if ever we are to find    
firm footing in ,biblical criticism     
between the extremes 7how often         
meeting67 of ,socinianism and           
,popery2--if the indisputable facts of  
physical science are not for ever to be 

left in a sort of admitted  antagonism  
to the supposed assertions of           
,scripture2--if ever the  ,christian    
duty of faith in ,god through ,christ is
 to be reconciled with  the religious   
service of a being gifted by the same   
,god with reason and  a will1 and       
subjected to a conscience1--it must be  
effected by the aid1  and in the light1 
of those truths of deepest philosophy   
which in all ,mr4  ,coleridge's works1  
published or unpublished1 present       
themselves to the  reader with an almost
 affecting reiteration4 ,but to do      
justice to those  works and adequately  
to appreciate the ,author's total mind  
upon any  given point1 a cursory perusal
 is insufficient2 study and             
comprehension  are requisite to an      
accurate estimate of the relative value 
of any  particular denial or assertion2 
and the apparently desultory and        
discontinuous form of the observations  
now presented to the ,reader more       
especially calls for the exercise of his

 patience and thoughtful                
circumspection4    ,with this view the  
,reader is requested to observe the     
dates which1 in  some instances1 the    
,editor has been able to affix to the   
notes with  certainty4 ,most of those on
 ,jeremy ,taylor belong to the year     
#ahaj1 and  were especially designed for
 the perusal of ,charles ,lamb4 ,those  
on ,field  were written about #ahad2 on 
,racket in #ahah2 on ,donne in #ahab and
 #ahbi2  on ,the ,pilgrim's ,progress in
 #ahcc2 and on ,hooker and the ,book of 
,common  ,prayer between #ahbj and      
#ahcj4 ,coleridge's mind was a growing  
and  accumulating mind to the last1 his 
whole life one of inquiry and           
progressive insight1 and the dates of   
his opinions are therefore in some      
cases important1 and in all interesting4
    ,the ,editor is deeply sensible of  
his responsibility in publishing this   
,volume2 as to which he can only say1 in
 addition to a reference to the  general
 authority given by the ,author1 that to

 the best of his knowledge  and judgment
 he has not permitted any thing to      
appear before the public  which ,mr4    
,coleridge saw reason to retract2 and   
further express his hope  and belief    
that1 with such allowance for defects   
inherent in the nature  of the work as  
may rightfully be expected from every   
really liberal  mind1 nothing contained 
in the following pages can fairly be a  
ground of  offence to any one4    ,it   
only remains to be added that the       
materials used in the compilation  of   
this ,volume were for the greatest part 
communicated by ,mr4 ,gillman2  and that
 the rest were furnished by ,mr4        
,wordsworth1 the ,rev4 ,derwent         
,coleridge1 the ,rev4 ,edward           
,coleridge1 and the ,editor4            
,lincoln's ,inn1 ,march #bf1 #ahch      
,footnote #a3 ,see ',table ,talk'1 p4   
#agh1 #bnd edit4          ,,formula     
,,fidei ,,de ,,sanctissima ,,trinitate4 
#ahcj4      ,,the ,,identity4    ,the   
absolute subjectivity1 whose only       

attribute is the ,good2 whose only      
definition is--that which is essentially
 causative of all possible true  being2 
the ground2 the absolute will2 the      
adorable ,greek3 prproton1  which1      
whatever is assumed as the first1 must  
be presumed as its  antecedent2 ,greek3 
thes1 without an article1 and yet not as
 an  adjective4 ,see ,john i4 #ah4      
,greek3 then oudes herake ppote as      
differenced from ib4 #a1 ,greek3 kai    
thes aen o lgos    ,but that which is   
essentially causative of all being must 
be causative  of its own1--'causa sui'1 
,greek3 autoptor4 ,thence      ,,the    
,,ipseity4    ,the eternally            
self-affirmant self-affirmed2 the ,i ,am
 in that ,i ,am1 or  the ,i shall be    
that ,i will to be2 the ,father2 the    
relatively  subjective1 whose attribute 
is1 the ,holy ,one2 whose definition is1
 the  essential finific in the form of  
the infinite2 'dat sibi fines'4    ,but 
the absolute will1 the absolute good1 in
 the eternal act of  self-affirmation1  

the ,good as the ,holy ,one1            
co-eternally begets      ,,the          
,,alterity4    ,the supreme being2      
,greek3 ho ont'os 'on2 the supreme      
reason2 the  ,jehovah2 the ,son2 the    
,word2 whose attribute is the ,true 7the
 truth1 the  light1 the 'fiat'72 and    
whose definition is1 the 'pleroma' of   
being1  whose essential poles are unity 
and distinctity2 or the essential       
infinite in the form of the             
finite2--lastly1 the relatively         
objective1  'deitas objectiva' in       
relation to the ,i ,am as the 'deitas   
subjectiva'2  the divine objectivity4   
,n4,b4 ,the distinctities in the        
'pleroma' are the eternal ideas1 the    
subsistential truths2 each considered in
 itself1 an infinite in the form  of the
 finite2 but all considered as one with 
the unity1 the eternal  ,son1 they are  
the energies of the finific2 ,greek3    
pnta di' autou  egneto--ka ek tou       
plaer'matos autou haemeis pntes elbomen4
  ,john  i4 #c and #af4    ,but with the

 relatively subjective and the          
relatively objective1 the  great idea   
needs only for its completion a         
co-eternal which is both1  that is1     
relatively objective to the subjective1 
relatively subjective  to the objective4
 ,hence      ,,the ,,community4    ,the 
eternal life1 which is love2 the        
,spirit2 relatively to the ,father1  the
 ,spirit of ,holiness1 the ,holy        
,spirit2 relatively to the ,son1 the    
,spirit of truth1 whose attribute is    
,wisdom2 'sancta sophia'2 the ,good in  
the reality of the ,true1 in the form of
 actual ,life4 ,holy6 ,holy6 ,holy6     
,greek3 hilsthaet moi4          ,a      
,,nightly ,,prayer4    #ahca4           
,almighty ,god1 by thy eternal ,word my 
,creator1 ,redeemer and ,preserver6  who
 hast in thy free communicative goodness
 glorified me with the  capability of   
knowing thee1 the one only absolute     
,good1 the eternal ,i  ,am1 as the      
author of my being1 and of desiring and 
seeking thee as its  ultimate end2--who1

 when ,i fell from thee into the mystery
 of the false  and evil will1 didst not 
abandon me1 poor self-lost creature1 but
 in thy  condescending mercy didst      
provide an access and a return to       
thyself1  even to thee the ,holy ,one1  
in thine only begotten ,son1 the way and
 the  truth from everlasting1 and who   
took on himself humanity1 yea1 became   
flesh1 even the man ,christ ,jesus1 that
 for man he might be the life and  the  
resurrection6--,o ,giver of all good    
gifts1 who art thyself the one  only    
absolute ,good1 from whom ,i have       
received whatever good ,i have1         
whatever capability of good there is in 
me1 and from thee good  alone1--from    
myself and my own corrupted will all    
evil and the  consequents of evil1--with
 inward prostration of will1 mind1 and  
affections ,i adore thy infinite        
majesty2 ,i aspire to love thy          
transcendant goodness6--,in a deep sense
 of my unworthiness1 and my  unfitness  
to present myself before thee1 of eyes  

too pure to behold  iniquity1 and whose 
light1 the beatitude of spirits         
conformed to thy  will1 is a consuming  
fire to all vanity and corruption2--but 
in the name  of the ,lord ,jesus1 of the
 dear ,son of thy love1 in whose perfect
  obedience thou deignest to behold as  
many as have received the seed of       
,christ into the body of this death2--,i
 offer this my bounden nightly          
sacrifice of praise and thanksgiving1 in
 humble trust1 that the  fragrance of my
 ,saviour's righteousness may remove    
from it the taint of  my mortal         
corruption4 ,thy mercies have followed  
me through all the hours  and moments of
 my life2 and now ,i lift up my heart in
 awe and  thankfulness for the          
preservation of my life through the past
 day1 for  the alleviation of my bodily 
sufferings and languors1 for the        
manifold  comforts which thou hast      
reserved for me1 yea1 in thy fatherly   
compassion hast rescued from the wreck  
of my own sins or sinful                

infirmities2--for the kind and          
affectionate friends thou hast raised up
  for me1 especially for those of this  
household1 for the mother and  mistress 
of this family whose love to me hath    
been great and faithful1  and for the   
dear friend1 the supporter and sharer of
 my studies and  researches2 but above  
all1 for the heavenly ,friend1 the      
crucified  ,saviour1 the glorified      
,mediator1 ,christ ,jesus1 and for the  
heavenly  ,comforter1 source of all     
abiding comforts1 thy ,holy ,spirit6 ,o 
grant me  the aid of thy ,spirit1 that  
,i may with a deeper faith1 a more      
enkindled  love1 bless thee1 who through
 thy ,son hast privileged me to call    
thee  ,abba1 ,father6 ,o1 thou who hast 
revealed thyself in thy holy word as a  
,god that hearest prayer2 before whose  
infinitude all differences cease  of    
great and small2 who like a tender      
parent foreknowest all our wants1  yet  
listenest well-pleased to the humble    
petitions of thy children2 who  hast not

 alone permitted1 but taught us1 to call
 on thee in all our  needs1--earnestly  
,i implore the continuance of thy free  
mercy1 of thy  protecting providence1   
through the coming night4 ,thou hearest 
every  prayer offered to thee           
believingly with a penitent and sincere 
heart4  ,for thou in withholding        
grantest1 healest in inflicting the     
wound1 yea1  turnest all to good for as 
many as truly seek thee through ,christ1
 the  ,mediator6 ,thy will be done6 ,but
 if it be according to thy wise and     
righteous ordinances1 ,o shield me this 
night from the assaults of  disease1    
grant me refreshment of sleep unvexed by
 evil and distempered  dreams2 and if   
the purpose and aspiration of my heart  
be upright before  thee who alone       
knowest the heart of man1 ,o in thy     
mercy vouchsafe me yet  in this my decay
 of life an interval of ease and        
strength2 if so 7thy  grace disposing   
and assisting7 ,i may make compensation 
to thy church for  the unused talents   

thou hast entrusted to me1 for the      
neglected  opportunities1 which thy     
loving-kindness had provided4 ,o let me 
be found  a labourer in the vineyard1   
though of the late hour1 when the ,lord 
and  ,heir of the vintage1 ,christ      
,jesus1 calleth for his servant4        
',our ,father'1 c4    ,to thee1 great   
omnipresent ,spirit1 whose mercy is over
 all thy works1  who now beholdest me1  
who hearest me1 who hast framed my heart
 to seek  and to trust in thee1 in the  
name of my ,lord and ,saviour ,christ   
,jesus1 ,i  humbly commit and commend my
 body1 soul1 and spirit4    ,glory be to
 thee1 ,o ,god6          ,,notes ,,on   
,,the ,,book ,,of ,,common ,,prayer4    
,,prayer4    ,a man may pray night and  
day1 and yet deceive himself2 but no man
 can be  assured of his sincerity1 who  
does not pray4 ,prayer is faith passing 
into act2 a union of the will and the   
intellect realizing in an  intellectual 
act4 ,it is the whole man that prays4   
,less than this is  wishing1 or         

lip-work2 a charm or a mummery4 ',pray  
always'1 says the  ,apostle2--that is1  
have the habit of prayer1 turning your  
thoughts into  acts by connecting them  
with the idea of the redeeming ,god1 and
 even so  reconverting your actions into
 thoughts4      ,,the ,,sacrament ,,of  
,,the ,,eucharist4    ,the best         
preparation for taking this sacrament1  
better than any or all  of the books or 
tracts composed for this end1 is1 to    
read over and over  again1 and often on 
your knees--at all events1 with a       
kneeling and  praying heart--the ,gospel
 according to ,st4 ,john1 till your mind
 is  familiarized to the contemplation  
of ,christ1 the ,redeemer and ,mediator 
of mankind1 yea1 and of every creature1 
as the living and  self-subsisting      
,word1 the very truth of all true being1
 and the very  being of all enduring    
truth2 the reality1 which is the        
substance and  unity of all reality2    
'the light which lighteth every man'1 so
 that what  we call reason1 is itself a 

light from that light1 'lumen a luce'1  
as  the ,latin more distinctly expresses
 this fact4 ,but it is not merely       
light1 but therein is life2 and it is   
the life of ,christ1 the co-eternal  son
 of ,god1 that is the only true         
life-giving light of men4 ,we are       
assured1 and we believe that ,christ is 
,god2 ,god manifested in the flesh4  ,as
 ,god1 he must be present entire in     
every creature2--7for how can ,god1  or 
indeed any spirit1 exist in parts87--but
 he is said to dwell in the  regenerate1
 to come to them who receive him by     
faith in his name1 that  is1 in his     
power and influence2 for this is the    
meaning of the word  'name' in          
,scripture when applied to ,god or his  
,christ4 ,where true belief  exists1    
,christ is not only present with or     
among us2--for so he is in  every man1  
even the most wicked2--but to us and for
 us4      ',that was the true light1    
which lighteth every man that cometh    
into    the world4 ,he was in the world1

 and the world was made by him1 and the 
world knew him not4 ,but as many as     
received him1 to them gave he power     
to become the sons of ,god1 even to them
 that believe in his name2    which were
 born1 not of blood1 nor of the will of 
the flesh1 nor of    the will of man1   
but of ,god4 ,and the ,word was made    
flesh1 and dwelt    among us4'          
,john i4 #i-ad4    ,again      ',we will
 come unto him1 and make our abode with 
him4'      ,john xiv4 #bc4    ,as truly 
and as really as your soul resides      
constitutively in your  living body1 so 
truly1 really1 personally1 and          
substantially does ,christ  dwell in    
every regenerate man4    ,after this    
course of study1 you may then take up   
and peruse sentence by  sentence the    
communion service1 the best of all      
comments on the  ,scriptures            
appertaining to this mystery4 ,and this 
is the preparation  which will prove1   
with ,god's grace1 the surest preventive
 of1 or  antidote against1 the freezing 

poison1 the lethargizing hemlock1 of the
  doctrine of the ,sacramentaries1      
according to whom the ,eucharist is a   
mere practical metaphor1 in which things
 are employed instead of  articulated   
sounds for the exclusive purpose of     
recalling to our minds  the historical  
fact of our ,lord's crucifixion2 in     
short--7the  profaneness is with them1  
not with me7--just the same as when     
,protestants drink a glass of wine to   
the glorious memory of ,william ,,iii6  
,true it is1 that the remembrance is one
 end of the sacrament2 but it is1  ',do 
this in remembrance of me'1--of all that
 ,christ was and is1 hath  done and is  
still doing for fallen mankind1 and of  
course of his  crucifixion inclusively1 
but not of his crucifixion alone4    #ad
 ,december1 #ahbg4      ,,companion ,,to
 ,,the ,,altar4        ,first then1 that
 we may come to this heavenly feast     
holy1 and adorned    with the wedding   
garment1 ,matt4 xxii4 #aa1 we must      
search our hearts1    and examine our   

consciences1 not only till we see our   
sins1 but until    we hate them4    ,but
 what if a man1 seeing his sin1         
earnestly desire to hate it8 ,shall he  
not at the altar offer up at once his   
desire1 and the yet lingering sin1  and 
seek for strength8 ,is not this         
sacrament medicine as well as food8  ,is
 it an end only1 and not likewise the   
means8 ,is it merely the  triumphal     
feast2 or is it not even more truly a   
blessed refreshment for  and during the 
conflict8      ,this confession of sins 
must not be in general terms only1 that 
we are    sinners with the rest of      
mankind1 but it must be a special       
declaration    to ,god of all our most  
heinous sins in thought1 word1 and deed4
    ,luther was of a different judgment4
 ,he would have us feel and groan  under
 our sinfulness and utter incapability  
of redeeming ourselves from  the        
bondage1 rather than hazard the         
pollution of our imaginations by a      
recapitulation and renewing of sins and 

their images in detail4 ,do not1  he    
says1 stand picking the flaws out one by
 one1 but plunge into the  river1 and   
drown them6--,i venture to be of        
,luther's doctrine4      ,,communion    
,,service4    ,in the first             
,exhortation1 before the words          
'meritorious ,cross and  ,passion1' ,i  
should propose to insert 'his assumption
 of humanity1 his  incarnation1 and4'   
,likewise a little lower down1 after the
 word 'sustenance1' ,i would  insert    
'as4'    ,for not in that sacrament     
exclusively1 but in all the acts of     
assimilative faith1 of which the        
,eucharist is a solemn1 eminent1 and    
representative instance1 an instance and
 the symbol1 ,christ is our  spiritual  
food and sustenance4      ,,marriage    
,,service4    ,marriage1 simply as      
marriage1 is not the means 'for the     
procreation of  children1' but for the  
humanization of the offspring           
procreated4    ,therefore in the        
,declaration at the beginning1 after the

 words1  'procreation of children1' ,i  
would insert1 'and as the means for     
securing to the children procreated     
enduring care1 and that they may be'  c4
      ,,communion ,,of ,,the ,,sick4    
,third rubric at the end4      ,but if a
 man1 either by reason of extremity of  
sickness1 c4    ,i think this rubric1 in
 what ,i conceive to be its true        
meaning1 a  precious document1 as fully 
acquitting our ,church of all ,romish   
superstition1 respecting the nature of  
the ,eucharist1 in relation to the      
whole scheme of man's redemption4 ,but  
the latter part of it--'he doth  eat and
 drink the ,body and ,blood of our      
,saviour ,christ profitably to his      
soul's health1 although he do not       
receive the ,sacrament with his         
mouth'--seems to me very incautiously   
expressed1 and scarcely to be           
reconciled with the ,church's own       
definition of a sacrament in general4   
,for in such a case1 where is 'the      
outward and visible sign of the inward  

and spiritual grace given8' #a          
,footnote #a3      ',should it occur to 
any one that the doctrine blamed in the 
text1 is    but in accordance with that 
of the ,church of ,england1 in her      
rubric    concerning spiritual          
communion1 annexed to the ,office for   
,communion of    the ,sick3 he may      
consider1 whether that rubric1 explained
 7as if    possible it must be7 in      
consistency with the definition of a    
sacrament    in the ,catechism1 can be  
meant for any but rare and extraordinary
    cases3 cases as strong in regard of 
the ,eucharist1 as that of    martyrdom1
 or the premature death of a            
well-disposed catechumen1 in    regard  
of ,baptism4'      ,keble's ,pref4 to   
,hooker1 p4 #he1 n4 #gj4 ,ed4           
,,xi ,,sunday ,,after ,,trinity4        
,epistle4--#a ,cor4 xv4 #a4             
,brethren1 ,i declare unto you the      
,gospel which ,i preached unto you4     
,why should the obsolete1 though        
faithful1 ,saxon translation of ,greek3 

euagglion be retained8 ,why not 'good   
tidings8' ,why thus change a most       
appropriate and intelligible designation
 of the matter into a mere  conventional
 name of a particular book8    ,ib4     
444 how that ,christ died for our sins4 
,but the meaning of ,greek3 upr ton     
hamartion haemon is1 that ,christ  died 
through the sins1 and for the sinners4  
,he died through our sins1  and we live 
through his righteousness4    ,gospel1  
,luke xviii4 #ad4      ,this man went   
down to his house justified rather than 
the other4    ,not simply justified1    
observe2 but justified rather than the  
other1  ,greek3 ae ekeinos1--that is1   
less remote from salvation4             
,,xxv4 ,,sunday ,,after ,,trinity4      
,collect4     444 that they1 plenteously
 bringing forth the fruit of good works1
 may   of thee be plenteously rewarded4 
444    ,rather--that with that enlarged 
capacity1 which without thee we cannot  
acquire1 there may likewise be an       
increase of the gift1 which from thee   

alone we can wholly receive4            
,,ps4 ,,viii4    v4 #b4      ',out of   
the mouth of very babes and sucklings   
hast thou ordained    strength1 because 
of thine enemies2 that thou mightest    
still the enemy    and the avenger'4    
,to the dispensations of the twilight   
dawn1 to the first messengers of  the   
redeeming word1 the yet lisping utterers
 of light and life1 a  strength and a   
power were given 'because of the        
enemies'1 greater and of  more immediate
 influence1 than to the seers and       
proclaimers of a clearer  day3--even as 
the first re-appearing crescent of the  
eclipsed moon  shines for men with a    
keener brilliance1 than the following   
larger  segments1 previously to its     
total emersion4    ,ib4 v4 #e4          
',thou madest him lower than the angels1
 to crown him with glory and            
worship'4    ,power  idea  angel4  ,idea
 - power  man1 or ,prometheus4          
,,ps4 ,,lxviii4    v4 #cd4              
',ascribe ye the power to ,god over     

,israel3 his worship and strength is    
in the clouds'4    ,the 'clouds' in the 
symbolical language of the ,scriptures  
mean the  events and course of things1  
seemingly effects of human will or      
chance1  but overruled by ,providence4  
,,ps4 ,,lxxii4    ,this ,psalm admits no
 other interpretation but of ,christ1 as
 the ,jehovah  incarnate4 ,in any other 
sense1 it would be a specimen of more   
than  ,persian or ,moghul hyperbole and 
bombast1 of which there is no other     
instance in ,scripture1 and which no    
,christian would dare to attribute to   
an inspired writer4 ,we know1 too1 that 
the elder ,jewish ,church ranked it     
among the ,messianic ,psalms4 ,n4,b4    
,the ,word in ,st4 ,john1 and the ,name 
of  the ,most ,high in the ,psalms1 are 
equivalent terms4    v4 #a4      ',give 
the king thy judgments1 ,o ,god2 and thy
 righteousness unto the    king's son'4 
,god of ,god1 ,light of ,light1 very    
,god of very ,god1 the only begotten1   
the  ,son of ,god and ,god1 ,king of    

,kings1 and the ,son of the ,king of    
,kings6        ,,ps4 ,,lxxiv4    v4 #b4 
',o think upon thy congregation1 whom   
thou hast purchased and redeemed    of  
old'4    ,the ,lamb sacrificed from the 
beginning of the world1 the ,god-,man1  
the  ,judge1 the self-promised ,redeemer
 to ,adam in the garden6    v4 #ae4     
',thou smotest the heads of ,leviathan  
in pieces2 and gavest him to be    meat 
for the people in the wilderness'4      
,does this allude to any real tradition8
 #a ,the ,psalm appears to have  been   
composed shortly before the captivity of
 ,judah4      ,footnote #a3 ,according  
to ,bishop ,horne1 the allusion is to   
the  destruction of ,pharaoh and his    
host in the ,red ,sea4--,ed4            
,,ps4 ,,lxxxii4 vv4 #f-g4    ,the       
reference which our ,lord made to these 
mysterious verses1 gives them  an       
especial interest4 ,the first apostasy1 
the fall of the angels1 is1  perhaps1   
intimated4        ,,ps4 ,,lxxxvii4    ,i
 would fain understand this ,psalm2 but 

first ,i must collate it word by  word  
with the original ,hebrew4 ,it seems    
clearly ,messianic4      ,,ps4          
,,lxxxviii4    vv4 #aj--ab4      ',dost 
than shew wonders among the dead1 or    
shall the dead rise up    again and     
praise thee8' c4    ,compare ,ezekiel   
xxxvii4        ,,ps4 ,,civ4    ,i think 
the ,bible version might with advantage 
be substituted for this1  which in some 
parts is scarcely intelligible4    v4   
#f4      'the waters stand in the       
hills4'    ,no2 'stood above the        
mountains'4 ,the reference is to the    
,deluge4        ,,ps4 ,,cv4    v4 #c4   
',let the heart of them rejoice that    
seek the ,lord4'    ,if even to seek the
 ,lord be joy1 what will it be to find  
him8 ,seek me1 ,o  ,lord1 that ,i may be
 found by thee6        ,,ps4 ,,cx4    v4
 #b4      ',the ,lord shall send the rod
 of thy power out of ,sion'2 7saying7   
',rule'1 c4    v4 #c4 ,understand3      
',thy people shall offer themselves     
willingly in the day of conflict in     

holy clothing1 in their best array1 in  
their best arms and    accoutrements4   
,as the dew from the womb of the        
morning1 in number and    brightness    
like dew-drops2 so shall be thy youth1  
or the youth of    thee1 the young      
volunteer warriors4'    v4 #e4      ',he
 shall shake1'    concuss1 'concutiet   
reges die ir su1'    v4 #f4 ,for        
'smite in sunder1 or wound1 the heads2' 
some word answering to the ,latin       
'conquassare'4    v4 #g4 ,for           
'therefore1' translate 'then shall he   
lift up his head again2'  that is1 as a 
man languid and sinking from thirst and 
fatigue after  refreshment4    ,n4,b4 ,i
 see no poetic discrepancy between vv4  
#a and #e4        ,,ps4 ,,cxviii4    ,to
 be interpreted of ,christ's church4    
,,ps4 ,,cxxvi4    v4 #e4      ',as the  
rivers in the south4'    ,does this     
allude to the periodical rains8 #a      
,as a transparency on some night of     
public rejoicing1 seen by common day1   
with the lamps from within removed--even

 such would the ,psalms be to me        
uninterpreted by the ,gospel4 ,o honored
 ,mr4 ,hurwitz6 ,could ,i but make you  
feel what grandeur1 what magnificence1  
what an everlasting significance  and   
import ,christianity gives to every fact
 of your national history--to  every    
page of your sacred records6            
,footnote #a3  ,see ,horne in loc4      
note4--,ed4        ,,articles ,,of      
,,religion4    ,,xx4    ,it is mournful 
to think how many recent writers have   
criminated our  ,church in consequence  
of their own ignorance and inadvertence 
in not  knowing1 or not noticing1 the   
contra-distinction here meant between   
power and authority4 ,rites and         
ceremonies the ,church may ordain 'jure 
proprio'3 on matters of faith her       
judgment is to be received with         
reverence1 and not gainsaid but after   
repeated inquiries1 and on weighty      
grounds4    ,,xxxvii4      ,it is lawful
 for ,christian men1 at the commandment 
of the magistrate1    to wear weapons1  

and to serve in the wars4    ,this is a 
very good instance of an unseemly matter
 neatly wrapped up4  ,the good men      
recoiled from the plain words3      ',it
 is lawful for ,christian men at the    
command of a king to slaughter    as    
many ,christians as they can6'    ,well6
 ,i could most sincerely subscribe to   
all these articles4    ,september1      
#ahca4          ,,notes ,,on ,,hooker4  
#a      ',,life ,,of ,,hooker' ,,by     
,,walton4    p4 #fg4      ,mr4 ,travers 
excepted against ,mr4 ,hooker1 for that 
in one of his    sermons he declared1   
',that the assurance of what we believe 
by the    word of ,god1 is not to us so 
certain as that which we perceive by    
sense4' ,and ,mr4 ,hooker confesseth he 
said so1 and endeavours to    justify it
 by the reasons following4    ,there is1
 ,i confess1 a shade of doubt on my mind
 as to this position of  ,hooker's4 ,yet
 ,i do not deny that it expresses a     
truth4 ,the question in  my mind is1    
only1 whether it adequately expresses   

the whole truth4 ,the  ground of my     
doubt lies in my inability to compare   
two things that  differ in kind4 ,it is 
impossible that any conviction of the   
reason1 even  where no act of the will  
advenes as a co-efficient1 should       
possess the  vividness of an immediate  
object of the senses2 for the vividness 
is  given by sensation4 ,equally        
impossible is it that any truth of the  
super-sensuous reason should possess the
 evidence of the pure sense4  ,even the 
mathematician does not find the same    
evidence in the results of              
transcendental algebra as in the        
demonstrations of simple geometry4 ,but 
has he less assurance8 ,in answer to    
,hooker's argument ,i say1--that ,god   
refers to our sensible experience to aid
 our will by the vividness of  sensible 
impressions1 and also to aid our        
understanding of the truths             
revealed1--not to increase the          
conviction of their certainty where they
  have been understood4                 

,,walton',s ,,appendix4    ,ib4 p4 #aaf4
    ,it is a strange blind story this of
 the last three books1 and of  ,hooker's
 live relict1 the ,beast without        
,beauty4 ,but ,saravia8--,if honest     
,isaac's account of the tender1         
confidential1 even confessional1        
friendship of ,hooker and ,saravia be   
accurate1 how chanced it that ,hooker   
did not entrust the manuscripts to his  
friend who stood beside him in  his last
 moments8 ,at all events1 ,saravia must 
have known whether they  had or had not 
received the author's last hand4 ,why   
were not ,mr4 ,charke  and the other    
,canterbury parson called to account1 or
 questioned at  least as to the truth of
 ,mrs4 ,joan's story8 ,verily1 ,i cannot
 help  suspecting that the doubt cast on
 the authenticity of the latter books   
by the high church party originated in  
their dislike of portions of the        
contents4--,in short1 it is a blind     
story1 a true ,canterbury tale1 dear    
,isaac6 #b        ,,of ,,the ,,laws ,,of

 ,,ecclesiastical ,,polity4    ,pref4 c4
 iii4 #g4 p4 #ahb4      ,the next thing 
hereunto is1 to impute all faults and   
corruptions1    wherewith the world     
aboundeth1 unto the kind of             
ecclesiastical    government            
established4    ,how readily would this1
 and indeed all the disputes respecting 
the  powers and constitution of ,church 
government have been settled1 or        
perhaps prevented1 had there been an    
insight into the distinct nature  and   
origin of the ,national ,church and the 
,church under ,christ6 #c ,to  the      
ignorance of this1 all the fierce       
contentions between the ,puritans  and  
the ,episcopalians under ,elizabeth and 
the ,stuarts1 all the errors  and       
exorbitant pretensions of the ,church of
 ,scotland1 and the heats and           
antipathies of our present ,dissenters1 
may be demonstrably traced4    ,ib4 #i4 
p4 #ahc4      ,pythagoras1 by bringing  
up his scholars in the speculative      
knowledge    of numbers1 made their     

conceits therein so strong1 that when   
they came    to the contemplation of    
things natural1 they imagined that in   
every    particular thing they even     
beheld as it were with their eyes1 how  
the    elements of number gave essence  
and being to the works of nature3 a     
thing in reason impossible2 which       
notwithstanding1 through their          
mis-fashioned pre-conceit1 appeared unto
 them no less certain1 than if    nature
 had written it in the very foreheads of
 all the creatures of    ,god4    ,i am 
not so conversant with the volumes of   
,duns ,scotus as to be able to          
pronounce positively whether he is an   
exception1 but ,i can think of no  other
 instance of high metaphysical genius in
 an ,englishman4 ,judgment1  solid      
sense1 invention in specialties1        
fortunate anticipations and  instructive
 foretact of truth1--in these we can    
shew giants4 ,it is  evident from this  
example from the ,pythagorean school    
that not even our  incomparable ,hooker 

could raise himself to the idea1 so rich
 in truth1  which is contained in the   
words      'numero1 pondere1 et mensura 
generantur coeli et terra'4    ,o1 that 
,hooker had ever asked himself          
concerning will1 absolute will1         
,greek3 ho arithms hyperarthmis1        
'numerus omues numeros ponens1 nunquam  
positus6' #d      ,ib4 p4 #ahc4         
,when they of the ',family of ,love'    
have it once in their heads1 that       
,christ doth not signify any one person1
 but a quality whereof many are         
partakers1 c4    ,if the ,familists     
thought of ,christ as a quality1 it was 
a grievous error  indeed4 ,but ,i have  
my doubts whether this was not rather an
 inference  drawn by their persecutors4 
,ib4 #ae4 p4 #aia4      ,when           
instruction doth them no good1 let them 
feel but the least degree    of most    
mercifully-tempered severity1 they      
fasten on the head of the    ,lord's    
vicegerents here on earth1 whatsoever   
they any where find    uttered against  

the cruelty of blood-thirsty men1 and to
 themselves    they draw all the        
sentences which ,scripture hath in favor
 of innocency    persecuted for the     
truth4    ,how great the influence of   
the age on the strongest minds1 when so 
eminently wise a man as ,richard ,hooker
 could overlook the obvious  impolicy of
 inflicting punishments which the       
sufferer himself will  regard as merits1
 and all who have any need to be        
deterred will extol as  martyrdom6 ,even
 where the necessity could be plausibly 
pretended1 it is  war1 not punitive     
law2--and then ,augustine's argument for
 ,sarah6      ,ib4 c4 iv4 #a4 p4 #aid4  
,we require you to find out but one     
church upon the face of the whole       
earth1 that hath been ordered by your   
discipline1 or hath not been    ordered 
by ours1 that is to say1 by episcopal   
regiment1 sithence the    time that the 
blessed apostles were here conversant4  
,hooker was so good a man that it would 
be wicked to suspect him of  knowingly  

playing the sophist4 ,and yet strange it
 is1 that he should not  have been aware
 that it was prelacy1 not primitive     
episcopacy1 the  thing1 not the name1   
that the reformers contended against1   
and1 if the  ,catholic ,church and the  
national ,clerisy were 7as both parties 
unhappily  took for granted7 one and the
 same1 contended against with good      
reason4  ,knox's ecclesiastical polity  
7worthy of ,lycurgus71 adopted bishops  
under  a different name1 or rather under
 a translation instead of corruption of 
the name ,greek3 epskapoi4 ,he would    
have had superintendents4      ,ib4 c4  
v4 #b4 p4 #bjd4      ,a law is the deed 
of the whole body politic1 whereof if ye
 judge    yourselves to be any part1    
then is the law even your deed also4    
,this is a fiction of law for the       
purpose of giving to that1 which is     
necessarily empirical1 the form and     
consequence of a science1 to the        
reality of which a code of laws can only
 approximate by compressing all  liberty

 and individuality into a despotism4 ,as
 ,justinian to ,alfred1 and             
,constantinople1 the ,consuls and       
,senate of ,rome to the ,lord ,mayor1   
,aldermen1 and ,common ,council of      
,london2 so is the imperial ,roman code 
to  the common and statute law of       
,england4 ,the advocates of the         
discipline  would1 according to our     
present notions of civil rights1 have   
been  justified in putting fact against 
fiction1 and might have challenged      
,hooker to shew1 first1 that the        
constitution of the ,church in ,christ  
was  a congruous subject of             
parliamentary legislation2 that the     
legislators  were 'bona fide' determined
 by spiritual views1 and that the       
jealousy  and arbitrary principles of   
the ,queen1 aided by motives of worldly 
state  policy1--for example1 the desire 
of conciliating the ,roman ,catholic    
potentates by retaining all she could of
 the exterior of the ,romish  ,church1  
its hierarchy1 its ornaments1 and its   

ceremonies1--were not the  substitutes  
for the ,holy ,spirit in influencing the
 majorities in the two  ,houses of      
,parliament4 ,it is my own belief that  
the ,puritans and the  ,prelatists      
divided the truth between them2 and1 as 
half-truths are whole  errors1 were both
 equally in the wrong2--the ,prelatists 
in contending  for that as incident to  
the ,church in ,christ1 that is1 the    
collective  number ,greek3 ton          
ekkaloumnon or 'ecclesia'1 which only   
belonged1  but which rightfully did     
belong1 to the ,national ,church as a   
component  estate of the realm1 the     
'enclesia'2--the ,puritans in requiring 
of the  'enclesia' what was only        
requisite or possible for the           
'ecclesia'4#e  ,archbishop ,grindal is  
an illustrious exception4 ,he saw the   
whole truth1  and that the functions of 
the enclesiastic and those of the       
ecclesiastic  were not the less         
distinct1 because both were capable of  
being exercised  by the same person2 and

 vice versa1 not the less compatible in 
the  same subject because distinct in   
themselves4 ,the ,lord ,chief ,justice  
of  the ,king's ,bench is a ,fellow of  
the ,royal ,society4      ,ib4 c4 vi4   
#c4 p4 #bji4      ,god was not ignorant1
 that the priests and judges1 whose     
sentence in    matters of controversy he
 ordained should stand1 both might and  
oftentimes would be deceived in their   
judgment4 ,however1 better it was    in 
the eye of ,his understanding1 that     
sometime an erroneous sentence          
definitive should prevail1 till the same
 authority perceiving such    oversight1
 might afterwards correct or reverse it1
 than that strifes    should have       
respite to grow1 and not come speedily  
to some end4      ,it is difficult to   
say1 which most shines through this     
whole passage1  the spirit of wisdom or 
the spirit of meekness4 ,the fatal error
 of the  ,romish ,church did not consist
 in the inappellability of the          
,councils1 or  that an acquiescence in  

their decisions and decree was a duty   
binding on  the conscience of the       
dissentients1--not ,i say in contending 
for a  practical infallibility of       
,council or ,pope2 but in laying claim  
to an  actual and absolute immunity from
 error1 and consequently for the        
unrepealability of their decisions by   
any succeeding ,council or ,pope4       
,hence1 even wise decisions--wise under 
the particular circumstances and        
times--degenerated into mischievous     
follies1 by having the privilege of     
immortality without any exemption from  
the dotage of superannuation4  ,hence   
errors became like glaciers1 or         
ice-bergs in the frozen  ocean1 unthawed
 by summer1 and growing from the fresh  
deposits of each  returning winter4     
,ib4 #f4 p4 #bab4      ,an argument     
necessary and demonstrative is such1 as 
being proposed    unto any man1 and     
understood1 the mind cannot choose but  
inwardly    assent4 ,any one such reason
 dischargeth1 ,i grant1 the conscience1 

and    setteth it at full liberty4    ,i
 would not concede even so much as this4
 ,it may well chance that even  an      
argument demonstrative1 if understood1  
may be adducible against some  one      
sentence of a whole liturgy2 and yet the
 means of removing it  without a        
palpable overbalance of evil may not    
exist for a time2 and  either there is  
no command against schism1 or we are    
bound in such small  matters to offer   
the sacrifice of willing silence to the 
public peace of  the ,church4 ,this     
would not1 however1 prevent a minister  
from pointing  out the defect in his    
character as a doctor or learned        
theologian4      ,ib4 c4 viii4 #a4 p4   
#b-bj4      ,for adventuring to erect   
the discipline of ,christ without the   
leave of    the ,christian magistrate1  
haply ye may condemn us as fools1 in    
that we    hazard thereby our estates   
and persons further than you which are  
that    way more wise think necessary3  
but of any offence or sin therein       

committed against ,god1 with what       
conscience can you accuse us1 when      
your own positions are1 that the things 
we observe should every of    them be   
dearer unto us than ten thousand lives2 
that they are the    peremptory         
commandments of ,god2 that no mortal man
 can dispense with    them1 and that the
 magistrate grievously sinneth in not   
constraining    thereunto8    ',hoc     
argumentum ad invidiam nimis            
sycophanticum est quam ut mihi placeat  
a tanto viro'4 ,besides1 it contradicts 
,hooker's own very judicious rule1  that
 to discuss and represent is the office 
of the learned1 as  individuals1 because
 the truth may be entire in any one     
mind2 but to do  belongs to the supreme 
power as the will of the whole body     
politic1 and  in effective action       
individuals are mere fractions without  
any  legitimate referee to add them     
together4 ,hooker's objection from the  
nobility and gentry of the realm is     
unanswerable and within half a  century 

afterwards proved insurmountable4       
,imagine a sun containing  within its   
proper atmosphere a multitude of        
transparent satellites1 lost  in the    
glory1 or all joining to form the       
visible 'phasis' or disk2 and  then     
beyond the precincts of this sun a      
number of opake bodies at  various      
distances1 and having a common center of
 their own round which  they revolve1   
and each more or less according to the  
lesser or greater  distance partaking of
 the light and natural warmth of the    
sun1 which ,i  have been supposing2 but 
not sharing in its peculiar influences1 
or in  the solar life sustainable only  
by the vital air of the solar           
atmosphere4 ,the opake bodies constitute
 the national churches1 the sun  the    
churches spiritual4    ,the defect of   
the simile1 arising necessarily out of  
the  incompossibility of spiritual      
prerogatives with material bodies under 
the proprieties and necessities of      
space1 is1 that it does not1 as no      

concrete or visual image can1 represent 
the possible duplicity of the           
individuals1 the aggregate of whom      
constitutes the national church1 so     
that any one individual1 or any number  
of such individuals1 may at the  same   
time be1 by an act of their own1 members
 of the church spiritual1  and in every 
congregation may form an 'ecclesia' or  
,christian community2  and how to       
facilitate and favor this without any   
schism from the  'enclesia'1 and without
 any disturbance of the body politic1   
was the  problem which ,grindal and the 
bishops of the first generation of the  
,reformed ,church sought to solve1 and  
it is the problem which every  earnest  
,christian endued with competent gifts1 
and who is at the same  time a patriot  
and a philanthropist1 ought to propose  
to himself1 as the  'ingens desiderium  
proborum'4    #hth ,sept1 #ahbf4        
,ib4 c4 viii4 #g4 p4 #bcb4              
,baptizing of infants1 although         
confessed by themselves1 to have been   

continued ever sithence the very        
apostles' own times1 yet they           
altogether condemned4    ',qure'4 ,i    
cannot say what the fanatic             
,anabaptists1 of whom ,hooker is        
speaking1 may have admitted2 but the    
more sober and learned                  
,antipaedobaptists1 who differed in this
 point only from the reformed  churches1
 have all1 ,i believe1 denied the       
practice of infant baptism  during the  
first century4      ,b4,j4 c4 ii4 #a4 p4
 #bdi4      ,that which doth assign unto
 each thing the kind1 that which doth   
moderate the force and power1 that which
 doth appoint the form and    measure1  
of working1 the same we term a law4     
,see the essays on method1 in the       
',friend'4 #f ,hooker's words literally 
and grammatically interpreted seem to   
assert the antecedence of the  thing to 
its kind1 that is1 to its essential     
characters2--and to its  force together 
with its form and measure of working1   
that is1 to its  specific and           

distinctive characters2 in short1 the   
words assert the  pre-existence of the  
thing to all its constituent powers1    
qualities1 and  properties4    ,now this
 is either--first1 equivalent to the    
assertion of a 'prima et  nuda materia'1
 so happily ridiculed by the author of  
',hudibras'1 #g and  which under any    
scheme of cosmogony is a mere phantom1  
having its whole  and sole substance in 
an impotent effort of the imagination or
 sensuous  fancy1 but which is utterly  
precluded by the doctrine of creation   
which  it in like manner negatives3--or 
secondly1 the words assert a            
self-destroying absurdity1 namely1 the  
antecedence of a thing to itself2  as if
 having asserted that water consisted of
 hydrogen  #gg1 and oxygen   #bc1 ,i    
should talk of water as existing before 
the creation of hydrogen  and oxygen4   
,all laws1 indeed1 are constitutive2 and
 it would require a longer train  of    
argument than a note can contain1 to    
shew what a thing is2 but this  at least

 is quite certain1 that in the order of 
thought it must be  posterior to the law
 that constitutes it4 ,but such in fact 
was ,hooker's  meaning1 and the word1   
thing1 is used 'proleptice' in favour of
 the  imagination1 as appears from the  
sentences that follow1 in which the     
creative idea is declared to be the law 
of the things thereby created4 ,a       
productive idea1 manifesting itself and 
its reality in the product is a  law2   
and when the product is phnomenal1 7that
 is1 an object of the  outward senses7  
it is a law of nature4 ,the law is 'res 
noumenon'2 the  thing is 'res           
phenomenon' #h ,a physical law1 in the  
right sense of the  term1 is the        
sufficient cause of the                 
appearance1--'causa sub-faciens'4       
,p4,s4 ,what a deeply interesting volume
 might be written on the symbolic       
import of the primary relations and     
dimensions of space--long1 broad1  deep1
 or depth2 surface2 upper1 under1 above 
and below1 right1 left1  horizontal1    

perpendicular1 oblique3--and then the   
order of causation1 or  that which gives
 intelligibility1 and the reverse order 
of effects1 or  that which gives the    
conditions of actual existence6 ,without
 the higher  the lower would want its   
intelligibility3 without the lower the  
higher  could not have existed4 ,the    
infant is a riddle of which the man is  
the  solution2 but the man could not    
exist but with the infant as his        
antecedent4      ,ib4 #b4 p4 #bej4      
,in which essential ,unity of ,god1 a   
,trinity personal nevertheless          
subsisteth1 after a manner far exceeding
 the possibility of man's    conceit4   
,if 'conceit' here means conception1 the
 remark is most true2 for the  ,trinity 
is an idea1 and no idea can be rendered 
by a conception4 ,an idea  is           
essentially inconceivable4 ,but if it be
 meant that the ,trinity is  otherwise  
inconceivable than as the divine        
eternity and every attribute  of ,god is
 and must be1 then neither the          

commonness of the language here  used1  
nor the high authority of the user1 can 
deter me from denouncing  it as untrue  
and dangerous4 ,so far is it from being 
true1 that on the  contrary1 the        
,trinity is the only form in which an   
idea of ,god is  possible1 unless indeed
 it be a ,spinosistic or ,world-,god4   
,ib4 c4 iv4 #a4 p4 #bfd4      ,but now  
that we may lift up our eyes 7as it     
were7 from the footstool    to the      
throne of ,god1 and leaving these       
natural1 consider a little the    state 
of heavenly and divine1 creatures3      
touching angels which are    spirits    
immaterial and intellectual1 c4    ,all 
this disquisition on the angels confirms
 my remark that our  admirable ,hooker  
was a giant of the race ,aristotle      
'versus' ,plato4  ,hooker was truly     
judicious1--the consummate 'synthesis'  
of understanding  and sense4 ,an ample  
and most ordonnant conceptionist1 to the
 tranquil  empyrean of ideas he had not 
ascended4 ,of the passages cited from   

,scripture how few would bear a strict  
scrutiny2 being either1    #a4 divine   
appearances1 ,jehovah in human form2 or 
#b4 the imagery of visions and all      
symbolic2 or  #c4 names of honor given  
to prophets1 apostles1 or bishops2 or   
lastly1 mere accommodations to popular  
notions6      ,ib4 #c4 p4 #bfg4         
,since their fall1 their practices have 
been the clean contrary unto    those   
before mentioned4 ,for being dispersed1 
some in the air1 some on    the earth1  
some in the water1 some among the       
minerals1 dens1 and    caves1 that are  
under the earth2 they have1 by all means
 laboured to    effect a universal      
rebellion against the laws1 and as far  
as in them    lieth1 utter destruction  
of the works of ,god4    ,childish2 but 
the childishness of the age1 without    
which neither ,hooker  nor ,luther could
 have acted on their contemporaries with
 the intense and  beneficent energy with
 which1 they 7,god be praised67 did act4
      ,ib4 p4 #bfh4      ,thus much     

therefore may suffice for angels1 the   
next unto whom in    degree are men4    
,st4 ,augustine well remarks that only  
three distinct 'genera' of living       
beings are conceivable3    #a4 the      
infinite rational3  #b4 the finite      
rational3  #c4 the finite irrational3   
that is1 ,god1 man1 brute animal4       
',ergo'1 angels can only be with wings  
on their shoulders4 ,were our bodies    
transparent to our souls1 we should  be 
angels4      ,ib4 c4 x4 #d4 p4 #cjc4    
,it is no improbable opinion therefore  
which the arch-philosopher was    of4   
,there are1 and can be1 only two schools
 of philosophy1 differing in kind  and  
in source4 ,differences in degree and in
 accident1 there may be many2  but these
 constitute schools kept by different   
teachers with different  degrees of     
genius1 talent1 and                     
learning2--auditories of philosophizers1
  not different philosophies4 ,schools  
of psilology 7the love of empty  noise7 
and misosophy are here out of the       

question4 ,schools of real  philosophy  
there are but two1--best named by the   
arch-philosopher of  each1 namely1      
,plato and ,aristotle4 ,every man       
capable of philosophy at  all 7and there
 are not many such7 is a born ,platonist
 or a born  ,aristotelian4 #i ,hooker1  
as may be discerned from the epithet of 
arch-philosopher applied to the         
,stagyrite1 'sensu monarchico'1 was of  
the latter family1--a comprehensive1    
vigorous1 discreet1 and discretive      
conceptualist1--but not an ideist4      
,ib4 #h4 p4 #cjh4      ,of this point   
therefore we are to note1 that sith men 
naturally have    no free and perfect   
power to command whole politic          
multitudes of men1    therefore utterly 
without our consent1 we could in such   
sort be at no    man's commandment      
living4 ,and to be commanded we do      
consent1 when that    society whereof we
 are part hath at any time before       
consented1 without    revoking the same 
after by the like universal agreement4  

,wherefore as    any man's deed past is 
good as long as himself continueth2 so  
the act    of a public society of men   
done five hundred years sithence        
standeth    as theirs who presently are 
of the same societies1 because          
corporations are immortal2 we were then 
alive in our predecessors1 and    they  
in their successors do live still4 ,laws
 therefore human1 of what    kind       
soever1 are available by consent4       
,no nobler or clearer example than this 
could be given of what an idea is  as   
contra-distinguished from a conception  
of the understanding1  correspondent to 
some fact or facts1 'quorum not communes
  concapiuntur'1--the common characters 
of which are taken together under  one  
distinct exponent1 hence named a        
conception2 and conceptions are         
internal subjective words4 ,reflect on  
an original social contract1 as an      
event or historical fact2 and its gross 
improbability1 not to say               
impossibility1 will stare you in the    

face4 ,but an ever originating  social  
contract as an idea1 which exists and   
works continually and  efficaciously in 
the moral being of every free citizen1  
though in the  greater number           
unconsciously1 or with a dim and        
confused  consciousness1--what a power  
it is6 #aj ,as the vital power compared 
with the mechanic2 as a father compared 
with a moulder in wax or clay1  such is 
the power of ideas compared with the    
influence of conceptions  and notions4  
,ib4#ae4 p4#caf4      444 ,i nothing    
doubt but that ,christian men should    
much better frame    themselves to those
 heavenly precepts1 which our ,lord and 
,saviour with    so great instancy gave 
us concerning peace and unity1 if we did
 all    concur in desire to have the use
 of ancient ,councils again renewed1    
rather than these proceedings continued1
 which either make all    contentions   
endless1 or bring them to one only      
determination1 and that    of all other 
the worst1 which is by sword4    ,this  

is indeed a subject that deserves a     
serious consideration3 and it  may be   
said in favour of ,hooker's proposal1   
namely1 that the use of  ancient        
,councils be renewed1 that a deep and   
universal sense of the  abuse of        
,councils progressively from the ,nicene
 to that of ,trent1 and  our knowledge  
of the causes1 occasions1 and mode of   
such abuse1 are so  far presumptive for 
its non-recurrency as to render it less 
probable  that honest men will pervert  
them from ignorance1 and more difficult 
for  unprincipled men to do so          
designedly4 ,something too must be      
allowed for  an honourable ambition on  
the part of the persons so assembled1 to
  disappoint the general expectation1   
and win for themselves the unique  title
 of the honest ,council4 ,but still     
comes the argument1 the blow of  which  
,i might more easily blunt than parry1  
that if ,roman ,catholic and            
,protestant1 or even ,protestant        
,episcopalian and ,protestant           

,presbyterian  divines were generally   
wise and charitable enough to form a    
,christian  ,general ,council1 there    
would be no need of one4    ,n4,b4 ,the 
reasoning in this note1 as far as it is 
in discouragement of a  recurrence to   
general ,councils1 does not1 'me saltem 
judice'1 conclude  against the suffering
 our ,convocation to meet4 ,the virtual 
abrogation of  this branch of our       
constitution ,i have long regarded as   
one of three or  four ,whig patriotisms1
 that have succeeded in de-anglicizing  
the mind of  ,england4      ,ib4 c4 xi4 
#d4 p4 #cbc4      ,so that nature even  
in this life doth plainly claim and call
 for a    more divine perfection than   
either of these two that have been      
mentioned4      ,whenever ,i meet with  
an ambiguous or multivocal word1 without
 its  meaning being shown and fixed1 ,i 
stand on my guard against a sophism4 ,i 
dislike this term1 'nature1' in this    
place4 ,if it mean the 'light that      
lighteth every man that cometh into the 

world'1 it is an inapt term2 for  reason
 is supernatural4 ,now that reason in   
man must have been first  actuated by a 
direct revelation from ,god1 ,i have    
myself proved1 and do  not therefore    
deny that faith as the means of         
salvation was first made  known by      
revelation2 but that reason is incapable
 of seeing into the  fitness and        
superiority of these means1 or that it  
is a mystery in any  other sense than as
 all spiritual truths are mysterious1 ,i
 do deny and  deem it both a false and a
 dangerous doctrine4    #ae ,sept4      
#ahbf4      ,ib4 #f4 p4#cbg4            
,concerning that faith1 hope and        
charity1 without which there can be no  
salvation2 was there ever any mention   
made saving only in that law    which   
,god himself hath from heaven revealed8 
,there is not in the world    a syllable
 muttered with certain truth concerning 
any of these three1    more than hath1  
been supernaturally received from the   
mouth of the    eternal ,god4      ,that

 reason could have discovered these     
divine truths is one thing2 that  when  
discovered by revelation1 it is capable 
of apprehending the beauty  and         
excellence of the things revealed is    
another4 ,i may believe the  latter1    
while ,i utterly reject the former4     
,that all these cognitions1  together   
with the fealty or faithfulness in the  
will whereby the mind of  the flesh is  
brought under captivity to the mind of  
the spirit 7the  sensous understanding  
to the reason7 are supernatural1 ,i not 
only freely  grant1 but fervently       
contend4 ,but why the very perfection of
 reason1  namely1 those ideas or        
truth-powers1 in which both the         
spiritual light  and the spiritual life 
are co-inherent and one1 should be      
called  super-rational1 ,i do not see4  
,for reason is practical as well as     
theoretical2 or even though ,i should   
exclude the practical reason1 and       
confine the term reason to the highest  
intellective power1--still ,i  should   

think it more correct to describe the   
mysteries of faith as  'plusquam        
rationalia' than super-rational4 ,but   
the assertions that  provoke the remark 
arose for the greater part1 and still   
arise1 out of  the confounding of the   
reason with the understanding4 ,in      
,hooker1 and the  great divines of his  
age1 it was merely an occasional        
carelessness in  the use of the terms   
that reason is ever put where they meant
 the  understanding2 for1 from other    
parts of their writings1 it is evident  
that they knew and asserted the         
distinction1 nay1 the diversity of the  
things themselves2 to wit1 that there   
was in man another and higher  light    
than that of the faculty judging        
according to sense1 that is our         
understandings4 ,but1 alas6 since the   
,revolution1 it has ceased to be a  mere
 error of language1 and in too many it  
now amounts to a denial of  reason6     
,b4 ii4 c4 v4#c4 p4#cgi4      ,to urge  
any thing as part of that supernatural  

and celestially    revealed truth which 
,god hath taught1 and not to shew it in 
,scripture2    this did the ancient     
,fathers evermore think unlawful1       
impious1    execrable4    ,even this    
must be received 'cum grano salis4' ,to 
be sure1 with the  licences of          
interpretation1 which the ,fathers of   
the first three or four  centuries      
allowed themselves1 and with the        
'arcana' of evolution by  word1 letter1 
allegory1 yea1 punning1 which they      
applied to detached  sentences or single
 phrases of ,holy ,writ1 it would not be
 easy to  imagine a position which they 
could not 'shew in ,scripture4' ,let    
this be  elucidated by the texts even   
now cited by the ,romish priests for the
  truth of purgatory1 indulgence1       
image-worship1 invocation of dead men1  
and the like4 ,the assertion therefore  
must be thus qualified4 ,the  ancient   
,fathers anathematized any doctrine not 
consentaneous with  ,scripture and      
deducible from it1 either 'pari ratione'

 or by  consequence2 as when ,scripture 
clearly commands an end1 but leaves the 
means to be determined according to the 
circumstances1 as for example1  the     
frequent assembly of ,christians4 ,the  
appointment of a ,sunday or  ,lord's day
 is evidently the fittest and most      
effectual mean to this end2  but yet it 
was not practicable1 that is the mean   
did not exist till the  ,roman          
government became ,christian4 ,but as   
soon as this event took place1  the duty
 of keeping the ,sunday holy is truly1  
though implicitly1  contained in the    
,apostolic text4      ,ib4 vi4 #c4 p4   
#cib4        ,again1 with a negative    
argument1 ,david is pressed concerning  
the    purpose he had to build a temple 
unto the ,lord3 ',thus saith the        
,lord1 ,thou shalt not build me a house 
to dwelt in4 ,wheresoever ,i have       
walked with all ,israel1 spake ,i one   
word to any of the judges of    ,israel1
 whom ,i commanded to feed my people1   
saying1 ,why have ye not    built me a  

house8'      ,the wisdom of the divine  
goodness both in the negative1 the not  
having  authorized any of the preceding 
,judges from ,moses downwards to build a
  temple--and in the positive1 in having
 commanded ,david to prepare for  it1   
and ,solomon to build it--,i have not   
seen put in the full light in  which it 
so well deserves to be4 ,the former or  
negative1 or the evils of  a splendid   
temple-worship and its effects on the   
character of the  priesthood1--evils1   
when not changed to good by becoming the
 antidote  and preventive of far greater
 evils1--would require much thought both
 to  set forth and to comprehend4 ,but  
to give any reflecting reader a sense   
of the providential foresight evinced in
 the latter1 and this foresight  beyond 
the reach of any but the ,omniscient1 it
 will be only necessary to  remind him  
of the separation of the ten tribes and 
the breaking up of  the realm into the  
two kingdoms of ,judah and ,israel in   
the very next  reign4 ,without the      

continuity of succession provided for by
 this vast  and splendid temple1 built  
and arranged under the divine sanction  
attested by miracles--what criterion    
would there have existed for the  purity
 of this law and worship8 what security 
for the preservation and  incorruption  
of the inspired writings8      ,ib4 vii4
 #c4 p4 #djc4      ,that there is a city
 of ,rome1 that ,pius ,quintus and      
,gregory the    ,thirteenth1 and others1
 have been ,popes of ,rome1 ,i suppose  
we are    certainly enough persuaded4   
,the ground of our persuasion1 who never
    saw the place nor persons before    
named1 can be nothing but man's         
testimony4 ,will any man here           
notwithstanding allege those mentioned  
human infirmities as reasons why these  
things should be mistrusted or          
doubted of8 ,yea1 that which is more1   
utterly to infringe the force and       
strength of man's testimony1 were to    
shake the very fortress of ,god's       
truth4      ,in a note on a passage in  

,skelton's ',deism ,revealed'1 #aa ,i   
have  detected the subtle sophism that  
lurks in this argument1 as applied by   
later divines in vindication of proof by
 testimony1 in relation to the  miracles
 of the ,old and ,new ,testament4 ,as   
thus applied1 it is a ,greek3  metbasis 
eis allo gnos1 though so unobvious1 that
 a very acute and  candid reasoner might
 use the argument without suspecting the
  paralogism4 ,it is not testimony1 as  
testimony1 that necessitates us to      
conclude that there is such a city as   
,rome--but a reasoning1 that forms  a   
branch of mathematical science4 ,so far 
is our conviction from being  grounded  
on our confidence in human testimony    
that it proceeds on our  knowledge of   
its fallible character1 and therefore   
can find no  sufficient reason for its  
coincidence on so vast a scale1 but in  
the  real existence of the object4 ,that
 a thousand lies told by as many        
several and unconnected individuals     
should all be one and the same1 is a    

possibility expressible only by a       
fraction that is already1 to all        
intents and purposes1 equal to nought4  
,b4 iii4 c4 iii4 #a4 p4 #ddg4      ,the 
mixture of those things by speech1 which
 by nature are divided1 is    the mother
 of all error4      ',the division in   
thought of those things which in nature 
are distinct1  yet one1 that is1        
distinguished without breach of unity1  
is the  mother1'--so ,i should have     
framed the position4 ,will1 reason1     
life1--ideas in relation to the mind1   
are instances2 'enti indivise           
interdistinct'2 and the main arguments  
of the atheists1 materialists1  deniers 
of our ,lord's divinity and the like1   
all rest on the asserting  of division  
as a necessary consequence of           
distinction4      ,b4 v4 c4 xix4 #c4    
vol4 ii4 p4 #hg4      ,of both          
translations the better ,i willingly    
acknowledge that which    cometh nearer 
to the very letter of the original      
verity2 yet so that    the other may    

likewise safely enough be read1 without 
any peril at all    of gainsaying as    
much as the least jot or syllable of    
,god's most    sacred and precious      
truth4    ,hooker had far better have   
rested on the impossibility and the     
uselessness1 if possible1 of a faultless
 translation2 and admitting  certain    
mistakes1 and oversights1 have          
recommended them for notice at  the next
 revision2 and then asked1 what         
objection such harmless trifles  could  
be to a ,church that never pretended to 
infallibility6 ,but in fact  the age was
 not ripe enough even for a ,hooker to  
feel1 much less with  safety to expose1 
the ,protestants' idol1 that is1 their  
,bibliolatry4      ,ib4 c4 xxii4 #aj4 p4
 #abe4      ,their only proper and      
direct proof of the thing in question   
had been    to shew1 in what sort and   
how far man's salvation doth necessarily
    depend upon the knowledge of the    
word of ,god2 what conditions1          
properties1 and qualities there are1    

whereby sermons are distinguished       
from other kinds of administering the   
word unto that purpose2 and what        
special property or quality that is1    
which being no where found but in       
sermons1 maketh them effectual to save  
souls1 and leaveth all other            
doctrinal means besides destitute of    
vital efficacy4    ,doubtless1 ,hooker  
was a theological ,talus1 with a club of
 iron against1  opponents with          
pasteboard helmets1 and armed only with 
crabsticks6 ,but  yet1 ,i too1 too often
 find occasion to complain of him as    
abusing his  superior strength4 ,for in 
a good man it is an abuse of his        
intellectual  superiority1 not to use a 
portion of it in stating his ,christian 
opponents' cause1 his brethren's 7though
 dissentient1 and perhaps  erring1 yet  
still brethren's17 side of the question1
 not as they had  stated and argued it1 
but as he himself with his higher gifts 
of logic  and foresight could have set  
it forth4 ,but ,hooker flies off to the 

general1 in which he is unassailable2   
and does not1 as in candour he  should  
have done1 inquire whether the question 
would not admit of1 nay1  demand1 a     
different answer1 when applied solely or
 principally to the  circumstances1 the 
condition and the needs of the ,english 
parishes1 and  the population at large1 
at the particular time when the ,puritan
 divines  wrote1 and he1 ,hooker1       
replied to them4 ,now let the cause be  
tried in  this way1 and ,i should not be
 afraid to attempt the proof of the     
paramount efficacy of preaching on the  
scheme1 and in the line of  argument    
laid down by himself in this section4   
,in short1 ,hooker  frequently finds it 
convenient to forget the homely proverb2
 'the proof  of the pudding is in the   
eating4' ,whose parishes were the best  
disciplined1 whose flocks the best fed1 
the soberest livers1 and the  most      
awakened and best informed ,christians1 
those of the zealous  preaching divines1
 or those of the prelatic clergy with   

their readers8  ,in whose churches and  
parishes were all the other pastoral    
duties1  catechizing1 visiting the poor 
and the like1 most strictly practised8  
,ib4 #aa4      ,the people which have no
 way to come to the knowledge of ,god1  
no    prophesying1 no teaching1 perish4 
,but that they should of necessity      
perish1 where any one way of knowledge  
lacketh1 is more than the words    of   
,solomon import4    ,but what was the   
fact8 ,were those congregations that had
 those readers  of whom the ,puritans   
were speaking--were they1 ,i say1       
equally well  acquainted with1 and      
practically impressed by1 the saving    
truths of the  ,gospel8 ,were they not  
rather perishing for lack of knowledge8 
,to  reply1--,it was their own fault2   
they ought to have been more regular in 
their attendance at church1 and more    
attentive1 when there1 to what was      
there read1--is to my mind too shocking1
 nay1 antichristian4      ,ib4 #af4     
p4#acg4      ,now all these things being

 well considered1 it shall be no        
intricate    matter for any man to judge
 with indifferency1 on which part the   
good    of the church is most           
conveniently sought2 whether on ours1   
whose    opinion is such as hath been   
shewed1 or else on theirs1 who leaving  
no    ordinary way of salvation for them
 unto whom the word of ,god is but      
only read1 do seldom name them but with 
great disdain and contempt1    who      
execute that service in the church of   
,christ4    ,if so1 they were much to be
 blamed4 ,but surely this was not the   
case  with the better and wiser part of 
those who1 clinging to the tenets and   
feelings of the first ,reformers1 and   
honouring ,archbishop ,grindal as  much 
as they dreaded his ,arminian           
successors1 were denominated ,puritans6 
,they limited their censures to         
exclusive reading1--to reading as the   
substitute for1 and too often for the   
purpose of doing away with1  preaching4 
,ib4 lxv4 #h4 p4#dae4      ,thus was the

 memory of that sign which they had in  
baptism a kind of    bar or prevention  
to keep them even from apostasy1        
whereinto the    frailty of flesh and   
blood1 overmuch fearing to endure shame1
 might    peradventure the more easily  
otherwise have drawn them4    ,i begin  
to fear that ,hooker is not suited to my
 nature4 ,i cannot bear  round-abouts   
for the purpose of evading the short cut
 straight before my  eyes4 ',exempli    
gratia2' ,i find myself tempted in this 
place to ejaculate  ,psha6 somewhat     
abruptly1 and ask1 ',how many in twenty 
millions of  ,christian men and women   
ever reverted to the make-believe       
impression of  the ,cross on their      
forehead in unconscious infancy1 by the 
wetted tip of  the clergyman's finger as
 a preservative against anger and       
resentment8  ',the whole church of      
,god6' ,was it not the same church      
which1 neglecting  and concealing the   
,scriptures of ,god1 introduced the     
adoration of the  ,cross1 the           

worshipping of relics1 holy water1 and  
all the other  countless mummeries of   
,popery8 ,something might be pretended  
for the  material images of the ,cross  
worn at the bosom or hung up in the     
bed-chamber4 ,these may1 and doubtless  
often do1 serve as silent  monitors2 but
 this eye-falsehood or pretence of      
making a mark that is  not made1 is a   
gratuitous superstition1 that cannot be 
practised without  serious danger of    
leading the vulgar to regard it as a    
charm4 ,hooker  should have asked--,has 
it hitherto had this effect on          
,christians  generally8 ,is it likely to
 produce this effect and this           
principally8 ,in  common honesty he must
 have answered1 ,no6--,do ,i then blame 
the ,church of  ,england for retaining  
this ceremony8 ,by no means4 ,i justify 
it as a wise  and pious condescension to
 the inveterate habits of a people newly
  dragged1 rather than drawn1 out of    
,papistry2 and as a pledge that the     
founders and fathers of the ,reformation

 in ,england regarded innovation  as    
'per se' an evil1 and therefore         
requiring for its justification not     
only a cause1 but a weighty cause4 ,they
 did well and piously in  deferring the 
removal of minor spots and stains to the
 time when the  good effects of the more
 important reforms had begun to shew    
themselves  in the minds and hearts of  
the laity4--,but they do not act either 
wisely  or charitably who would eulogize
 these 'macul' as beauty-spots and      
vindicate as good what their            
predecessors only tolerated as the      
lesser  evil4    #abth ,aug4 #ahbf4     
,ib4 #ae4 p4 #dbd4      ,for in actions 
of this kind we are more to respect what
 the greatest    part of men is commonly
 prone to conceive1 than what some few  
men's    wits may devise in construction
 of their own particular meanings4      
,plain it is1 that a false opinion of   
some personal divine excellency    to be
 in those things which either nature or 
art hath framed causeth    always       

religious adoration4    ,how strongly   
might this most judicious remark be     
turned against ,hooker's  own mode of   
vindicating this ceremony6      ,ib4    
lxvi4 #b4 p4 #dcb4      ,the ,church had
 received from ,christ a promise that   
such as have    believed in him these   
signs and tokens should follow them4    
',to cast out devils1 to speak with     
tongues1 to drive away serpents1 to     
be free from the harm which any deadly  
poison could work1 and to cure          
diseases by imposition of hands4'       
',mark xvi'4    ,the man who verily and 
sincerely believes the narrative in ,st4
 ,john's  ,gospel of the feeding of five
 thousand persons with a few loaves and 
small fishes1 and of the raising of     
,lazarus1 in the plain and literal      
sense1 cannot be reasonably suspected of
 rejecting1 or doubting1 any  narrative 
concerning ,christ and his ,apostles1   
simply as miraculous4 ,i  trust1        
therefore1 that no disbelief of1 or     
prejudice against1 miraculous  events   

and powers will be attributed to me1 as 
the ground or cause of my  strong       
persuasion that the latter verses of the
 last chapter of ,st4  ,mark's ,gospel  
were an additament of a later age1 for  
which ,st4 ,luke's  ,acts of the        
,apostles misunderstood supplied the    
hints4      ,ib4 lxxii4 #ae  #af4       
p4#eci4    ,if ,richard ,hooker had     
written only these two precious         
paragraphs1 ,i  should hold myself bound
 to thank the ,father of lights and     
,giver of all  good gifts for his       
existence and the preservation of his   
writings4      ,b4 viii4 c4 ix4 #b4 vol4
 iii4 p4 #ecg4      ,as there could be  
in natural bodies no motion of anything1
 unless    there were some which moveth 
all things1 and continueth immoveable2  
even so in politic societies1 there must
 be some unpunishable1 or else    no man
 shall suffer punishment4    ,it is most
 painful to connect the venerable1      
almost sacred1 name of  ,richard ,hooker
 with such a specimen of puerile        

sophistry1 scarcely  worthy of a court  
bishop's trencher chaplain in the       
slavering times of  our ,scotch         
,solomon4 ,it is1 however1 of some      
value1 some interest at  least1 as a    
striking example of the confusion of an 
idea with a  conception4 ,every         
conception has its sole reality in its  
being referable  to a thing or class of 
things1 of which1 or of the common      
characters of  which1 it is a           
reflection4 ,an idea is a power1 ,greek3
 dnamis noera1  which constitutes its   
own reality1 and is in order of thought 
necessarily antecedent to the things in 
which it is more or less  adequately    
realized1 while a conception is as      
necessarily posterior4          ,,sermon
 ,,of ,,the ,,certainty ,,and           
,,perpetuity ,,of ,,faith ,,in ,,the    
,,elect4      ,vol4 iii4 p4 #ehc4       
,the following truly admirable discourse
 is1 ,i think1 the concluding  sermon of
 a series unhappily not preserved4      
,ib4 p4#ehd4      ,if it were so in     

matters of faith1 then1 as all men have 
equal    certainty of this1 so no       
believer should be more scrupulous and  
doubtful than another4 ,but we find the 
contrary4 ,the angels and    spirits of 
the righteous in heaven have certainty  
most evident of    things spiritual3 but
 this they have by the light of glory4  
,that which    we see by the light of   
grace1 though it be indeed more certain2
 yet it    is not to us so evidently    
certain1 as that which sense or the     
light of    nature will not suffer a man
 to doubt of4      ,hooker's meaning is 
right2 but he falls into a sad confusion
 of words1  blending the thing and the  
relation of the mind to the thing4 ,the 
fourth  moon of ,jupiter is certain in  
itself2 but evident only to the         
astronomer  with his telescope4         
,ib4 p4 #ehe-ehh4      ,the other1 which
 we call the certainty of adherence1 is 
when the heart    doth cleave and stick 
unto that which it doth believe4 ,this  
certainty    is greater in us than the  

other 444 7'down to'7 the fourth        
question resteth1 and so an end of this 
point4      ,these paragraphs should be 
written in gold4 ,o6 may these precious 
words  be written on my heart6    #a4   
,that we all need to be redeemed1 and   
that therefore we are all in  captivity 
to an evil3    #b4 ,that there is a     
,redeemer3    #c4 ,that the redemption  
relatively to each individual captive   
is1 if not  effected under certain      
conditions1 yet manifestable as far as  
is fitting  for the soul by certain     
signs and consequents3--and    #d4 ,that
 these signs are in myself2 that the    
conditions under which the  redemption  
offered to all men is promised to the   
individual1 are  fulfilled in myself2   
these are the four great points of      
faith1 in which the humble ,christian   
finds and feels a gradation from        
trembling hope to full assurance2 yet   
the will1 the act of trust1 is the same 
in all4 ,might ,i not almost say1  that 
it rather increases with the decrease of

 the consciously discerned  evidence8   
,to assert that ,i have the same        
assurance of mind that ,i am  saved as  
that ,i need a ,saviour1 would be a     
contradiction to my own  feelings1 and  
yet ,i may have an equal1 that is1 an   
equivalent assurance4  ,how is it       
possible that a sick man should have the
 same certainty of his  convalescence as
 of his sickness8 ,yet he may be assured
 of it4 ,so again1  my faith in the     
skill and integrity of my physician may 
be complete1 but  the application of it 
to my own case may be troubled by the   
sense of my  own imperfect obedience to 
his prescriptions4 ,the sort of our     
beliefs  and assurances is necessarily  
modified by their different subjects4   
,it  argues no want of saving faith on  
the whole1 that ,i cannot have the same 
trust in myself as ,i have in my ,god4  
,that ,christ's righteousness can  save 
me1--that ,christ's righteousness alone 
can save--these are simple  positions1  
all the terms of which are steady and   

copresent to my mind4  ,but that ,i     
shall be so saved1--that of the many    
called ,i have been one  of the         
chosen1--this is no mere conclusion of  
mind on known or assured  premisses4 ,i 
can remember no other discourse that    
sinks into and draws  up comfort from   
the depths of our being below our own   
distinct  consciousness1 with the       
clearness and godly loving-kindness of  
this  truly evangelical                 
,god-to-be-thanked-for sermon4 ,but how 
large1 how  important a part of our     
spiritual life goes on like the         
circulation1  absorptions1 and          
secretions of our bodily life1          
unrepresented by any  specific          
sensation1 and yet the ground and       
condition of our total sense  of        
existence6    ,while ,i feel1           
acknowledge1 and revere the almost      
measureless superiority  of the sermons 
of the divines1 who labored in the      
first1 and even the  first two centuries
 of the ,reformation1 from ,luther to   

,leighton1 over  the prudential morals  
and apologizing theology that have      
characterized  the unfanatical clergy   
since the ,revolution in #afhh1 ,i      
cannot but  regret1 especially while ,i 
am listening to a ,hooker1 that they    
withheld  all light from the truths     
contained in the words ',satan'1 'the   
,serpent'1  'the ,evil ,spirit'1 and    
this last used plurally4          ,a    
,,discourse ,,of ,,justification1       
,,works1 ,,and ,,how ,,the ,,foundation 
,,of ,,faith ,,is  ,,overthrown4        
,ib4 s4 #ca4 p4 #fei-ffa4      ,but we  
say1 our salvation is by ,christ alone2 
therefore howsoever1 or    whatsoever1  
we add unto ,christ in the matter of    
salvation1 we    overthrow ,christ4 ,our
 case were very hard1 if this argument1 
so    universally meant as it is        
proposed1 were sound and good4 ,we      
ourselves    do not teach ,christ alone1
 excluding our own faith1 unto          
justification2 ,christ alone1 excluding 
our own work1 unto    sanctification2   

,christ alone1 excluding the one or the 
other as    unnecessary unto salvation4 
444 ,as we have received1 so we teach   
that    besides the bare and naked work1
 wherein ,christ1 without any other     
associate1 finished all the parts of our
 redemption and purchased    salvation  
himself alone2 for conveyance of this   
eminent blessing unto    us1 many things
 are required1 as1 to be known and      
chosen of ,god    before the foundations
 of the world2 in the world to be       
called1    justified1 sanctified2 after 
we have left the world to be received   
into glory2 ,christ in every of these   
hath somewhat which he worketh    alone4
 c4 c4    ,no where out of the ,holy    
,scripture have ,i found the root and   
pith of  ,christian faith so clearly and
 purely propounded as in this section4  
,god1 whose thoughts are eternal1       
beholdeth the end1 and in the completed 
work seeth and accepteth every stage of 
the process4 ,i dislike only the  word  
'purchased2'--not that it is not        

,scriptural1 but because a metaphor     
well and wisely used in the enforcement 
and varied elucidation of a  truth1 is  
not therefore properly employed in its  
exact enunciation4 ,i  will illustrate1 
amplify and divide the word with ,paul2 
but ,i will  propound it collectively   
with ,john4 ,if in this admirable       
passage aught  else dare be wished      
otherwise1 it is the division and yet   
confusion of  time and eternity1 by     
giving an anteriority to the latter4    
,i am persuaded1 that the practice of   
the ,romish church tendeth to make  vain
 the doctrine of salvation by faith in  
,christ alone2 but judging by  her most 
eminent divines1 ,i can find nothing    
dissonant from the truth in  her express
 decisions on this article4 ,perhaps it 
would be safer to  say3--,christ alone  
saves us1 working in us by the faith    
which includes  hope and love4      ,ib4
 s4 #cd4 p4 #fga4      ,if it were not a
 strong deluding spirit which hath      
possession of their    hearts2 were it  

possible but that they should see how   
plainly they do    herein gainsay the   
very ground of apostolic faith8 444 ,the
 ,apostle1 as    if he had foreseen how 
the ,church of ,rome would abuse the    
world in    time by ambiguous terms1 to 
declare in what sense the name of grace 
must be taken1 when we make it the cause
 of our salvation1 saith1 ',he    saved 
us according to his mercy'1 c4    ,in   
all ,christian communities there have   
been and ever will be too many          
,christians in name only2--too many in  
belief and notion only3 but  likewise1  
,i trust1 in every acknowledged ,church1
 ,eastern or ,western1  ,greek1 ,roman1 
,protestant1 many of those in belief1   
more or less  erroneous1 who are        
,christians in faith and in spirit4 ,and
 ,i neither do  nor can think1 that any 
pious member of the ,church of ,rome did
 ever in  his heart attribute any merit 
to any work as being his work4 #ab ,a   
grievous error and a mischievous error  
there was practically in mooting  the   

question at all of the condignity of    
works and their rewards4 ,in  short1 to 
attribute merit to any agent but ,god in
 ,christ1 our faith as  ,christians     
forbids us2 and to dispute about the    
merit of works  abstracted from the     
agent1 common sense ought to forbid us4 
,a ,,supplication ,,made ,,to ,,the     
,,council ,,by ,,master ,,walter        
,,travers4      ,ib4 p4 #fih4      ,i   
said directly and plainly to all men's  
understanding1 that it was    not indeed
 to be doubted1 but many of the ,fathers
 were saved2 but the    means1 said ,i1 
was not their ignorance1 which excuseth 
no man with    ,god1 but their knowledge
 and faith of the truth1 which1 it      
appeareth1    ,god vouchsafed them1 by  
many notable monuments and records      
extant of    it in all ages4    ,not    
certainly1 if the ignorance proceeded   
directly or indirectly from a  defect or
 sinful propensity of the will2 but     
where no such cause is  imaginable1 in  
such cases this position of ,master     

,travers is little less  than           
blasphemous to the divine goodness1 and 
in direct contradiction to  an assertion
 of ,st4 ,paul's1 #ac and to an evident 
consequence from our  ,saviour's own    
words on the polygamy of the fathers4   
#ad        ,,answer ,,to ,,travers4     
,ib4 p4 #gai4      ,the next thing      
discovered1 is an opinion about the     
assurance of men's    persuasion in     
matters of faith4 ,i have taught1 he    
saith1 ',that the    assurance of things
 which we believe by the word1 is not so
 certain as    of that we perceive by   
sense4'    ,a useful instance to        
illustrate the importance of distinct1  
and the  mischief of equivocal or       
multivocal1 terms4 ,had ,hooker said    
that the  fundamental truths of         
religion1 though perhaps even more      
certain1 are  less evident than the     
facts of sense1 there could have been no
  misunderstanding4 ,thus the           
demonstrations of algebra possess equal 
certainty with those of geometry1 but   

cannot lay claim to the same  evidence4 
,certainty is positive1 evidence        
relative2 the former1 strictly  taken1  
insusceptible of more or less1 the      
latter capable of existing in  many     
different degrees4    ,writing a year or
 more after the preceding note1 ,i am   
sorry to say that  ,hooker's reasoning  
on this point seems to me sophistical   
throughout4  ,that a man must see what  
he sees is no persuasion at all1 nor    
bears the  remotest analogy to any      
judgment of the mind4 ,the question is1 
whether  men have a clearer conception  
and a more stedfast conviction of the   
objective reality to which the image    
moving their eye appertains1 than  of   
the objective reality of the things and 
states spiritually discovered  by faith4
 ,and this ,travers had a right to      
question wherever a saving  faith       
existed4    ,august1 #ahbf4             
,,sermon ,,iv4 ,a ,,remedy ,,against    
,,sorrow ,,and ,,fear4      ,ib4 p4     
#hja4      ,in spirit ,i am with you to 

the world's end4    ,o how grateful     
should ,i be to be made intuitive of the
 truth intended in  the words--',in     
spirit ,i am with you6'      ,ib4 p4    
#hjh4      ,touching the latter         
affection of fear1 which respecteth     
evils to come1    as the other which we 
have spoken of doth present evils2      
first1 in the    nature thereof it is   
plain that we are not every future evil 
afraid4    ,perceive we not how they1   
whose tenderness shrinketh at the least 
rase    of a needle's point1 do kiss the
 sword that pierceth their souls quite  
thorow8    ,in this and in sundry       
similar passages of this venerable      
writer there is  ,greek3 hos emoige     
dokei1 a very plausible1 but even       
therefore the  more dangerous1 sophism2 
but the due detection and exposure of   
which  would exceed the scanty space of 
a marginal comment4 ,briefly1 what does 
,hooker comprehend in the term 'pain8'  
,whatsoever the soul finds adverse  to  
her well being1 or incompatible with her

 free action8 ,in this sense  ,hooker's 
position is a mere truism4 ,but if pain 
be applied exclusively  to the soul     
finding itself as life1 then it is an   
error4      ,ib4 p4 #haa4      ,fear    
then in itself being mere nature cannot 
in itself be sin1 which    sin is not   
nature1 but therefore an accessary      
deprivation4    ,i suspect a misprint1  
and that it should be depravation'4 ,but
 if not  nature1 then it must be a      
super-induced and incidental depravation
 of  nature4 ,the principal1 namely     
fear1 is nature2 but the sin1 that is1  
that it is a sinful fear1 is but an     
accessary4        ,footnote #a3 ,the    
references are to ,mr4 ,keble's edition 
7#ahcf47--;,ed4      ,footnote #b3 ,but 
see ,mr4 ,keble's statement 7,pref4     
xxix471 and the  argument founded on    
discoveries and collation of ,,mss4     
since the note in  the text was         
written4--,ed4      ,footnote #c3 ,see  
,mr4 ,coleridge's work ',on the         
constitution of the ,church  and ,state 

according to the idea of each4'--,ed4   
,footnote #d3 ,see ,e4 ,p4 ,i4 ii4 #c4  
p4 #beb4--;,ed4      ,footnote #e3 ,see 
the ',church and ,state1' in which the  
'ecclesia' or  ,church in ,christ1 is   
distinguished from the 'enclesia'1 or   
national  ,church4--,ed4      ,footnote 
#f3 ,see the essays generally from the  
fourth to the ninth1 both  inclusively1 
in ,vol4 ,,iii4 #crd edition1 more      
especially1 the fifth  essay4--,ed4     
,footnote #g3 ,part ,i4 c4 i4 vv4       
#aea--f4--;,ed4      ,footnote #h3 ,see 
the essay on the idea of the ,prometheus
 of schylus4  ,literary ,remains1 ,vol4 
,,ii4 p4 #cbc4--;,ed4      ,footnote #i3
      ',every man is born an            
,aristotelian1 or a ,platonist4 ,i do   
not think it    possible that any one   
born an ,aristotelian can become a      
,platonist2 and    ,i am sure no born   
,platonist can ever change into an      
,aristotelian4 ,they    are the two     
classes of men1 beside which it is next 
to impossible to    conceive a third4   

,the one considers reason a quality1 or 
attribute2    the other considers it a  
power4 ,i believe that ,aristotle never 
could    get to understand what ,plato  
meant by an idea4 444 ,aristotle was1   
and    still is1 the sovereign lord of  
the understanding2 the faculty judging  
by the senses4 ,he was a conceptualist1 
and never could raise himself    into   
that higher state1 which was natural to 
,plato1 and has been so to    others1 in
 which the understanding is distinctly  
contemplated1 and1 as    it were1 looked
 down upon1 from the throne of actual   
ideas1 or living1    inborn1 essential  
truths4'    ',table ,talk'1 #b;d ,edit4 
p4 #ie4--;,ed4      ,footnote #aj3 ,see 
the ',church and ,state1' c4 i4--,ed4   
,footnote #aa3 ,see 'post'4--,ed4       
,footnote #ab3 ,but see the language of 
the ,council of ,trent3      ,si quis   
dixerit justitiam acceptam non          
conservari 'atque etiam augeri    coram4
 ,deo per bona opera'2 sed opera ipsa   
fructus solummodo et signa    esse      

justificationis adept1' non autem ipsius
 augend causam'2    anathema sit4       
',sess'4 ,,vi4 ',can'4 #bd4      444 ,si
 quis dixerit hominis justificati 'bona 
opera' ita esse dona    ,dei1 'ut non   
sint etiam bona ipsius justificati      
merita'2 aut ipsum    justificatum      
'bonis operibus'1 qu ab eo per ,dei     
gratiam1 et ,jesu    ,christi meritum1  
cujus vivum membrum est1 fiunt1 'non    
vere mereri    augmentum grati1 vitam   
ternam1 et ipsius vit tern1 si tamen in 
gratia decesserit1 conscecutionem atque 
etiam glori augmentum'1    anathema sit4
      ',ib4 ,can4' #cb4--;,ed4          
,footnote #ac3 ,rom4 ii4 #ab4--;,ed4    
,footnote #ad3 ,matt4 xix4 #h4--;,ed4   
,,notes ,,on ,,field ,,on ,,the         
,,church4 #a      ',fly-leaf4--,hannah  
,scollock1 her book1 ,february #aj'1    
#aghg4      ,this1 ,hannah ,scollock6   
may have been the case2    ,your writing
 therefore ,i will not erase4    ,but   
now this book1 once yours1 belongs to   
me1    ,the ,morning ,post's and        

,courier's ,s4 ,t4 ,c42--    ,elsewhere 
in ,college1 knowledge1 wit and         
scholerage    ,to friends and public    
known1 as ,s4 ,t4 ,coleridge4           
,witness hereto my hand1 on ,ashly      
,green1    ,one thousand1 twice four    
hundred1 and fourteen    ,year of our   
,lord--and of the month ,november1      
,the fifteenth day1 if right ,i do      
remember4      #bh ,march1 #ahai4 #b    
,,my ,,dear ,,derwent1    ,this one     
volume1 thoroughly understood and       
appropriated1 will place you  in the    
highest ranks of doctrinal ,church of   
,england divines 7of such as  now are71 
and in no mean rank as a true doctrinal 
,church historian4    ,next to this ,i  
recommend ,baxter's own ,life1 edited by
 ,sylvester1 with my  marginal notes4   
,here1 more than in any of the          
prelatical and ,arminian  divines from  
,laud to the death of ,charles ,,ii1 you
 will see the strength  and beauty of   
the ,church of ,england1 that is1 its   
liturgy1 homilies1 and  articles4 ,by   

contrasting1 too1 its present state with
 that which such  excellent men as      
,baxter1 ,calamy1 and the so called     
,presbyterian or  ,puritan divines1     
would have made it1 you will bless it as
 the bulwark of  toleration4            
,thirdly1 you must read ,eichorn's      
,introduction to the ,old and ,new      
,testament1 and the ,apocrypha1 and his 
comment on the ,apocalypse2 to all      
which my notes and your own previous    
studies will supply whatever  antidote  
is wanting2--these will suffice for your
 ,biblical learning1 and  teach you to  
attach no more than the supportable     
weight to these and  such like outward  
evidences of our holy and spiritual     
religion4    ,so having done1 you will  
be in point of professional knowledge   
such a  clergyman as will make glad the 
heart of your loving father1    ,s4 ,t4 
,,coleridge4    ,n4 ,b4--,see ,book iv  
,chap4 #g1 p4 #cea1 both for a masterly 
confutation of  the ,paleyo-,grotian    
evidences of the ,gospel1 and a decisive

 proof in what  light that system was   
regarded by the ,church of ,england in  
its best age4  ,like ,grotius himself1  
it is half way between ,popery and      
,socinianism4      ,b4 i4 c4 #c4 p4 #e4 
,but men desired only to be like unto   
,god in omniscience and the    general  
knowledge of all things which may be    
communicated to a    creature1 as in    
,christ it is to his human soul4        
,surely this is more than doubtful2 and 
even the instance given is              
irreconcilable with ,christ's own       
assertion concerning the last day1      
which must be understood of his human   
soul1 by all who hold the faith         
delivered from the foundation1 namely1  
his deity4 ,field seems to have         
excerpted this incautiously from the    
,schoolmen1 who on this premiss  could  
justify the communicability of          
adoration1 as in the case of the        
saints4 ,omniscience1 it may be proved1 
implies omnipotence4 ,the fourth  of the
 arguments in this section1 and1 as     

closely connected with it1 the  first   
7only somewhat differently stated7 seem 
the strongest1 or rather  the only ones4
 ,for the second is a mere anticipation 
of the fourth1 and  all that is true in 
the third is involved in it4      ,ib4  
c4 #e4 p4 #i4      ,and began to speak  
with other tongues1 as the ,spirit gave 
them    utterance4      ,that is1 ,i    
humbly apprehend1 in other than the     
,hebrew and ,syrochaldaic  languages1   
which 7with rare and reluctant          
exceptions in favor of the  ,greek7 were
 appropriated to public prayer and      
exhortation1 just as the  ,latin in the 
,romish ,church4 ,the new converts      
preached and prayed1 each  to his       
companions in his and their             
dialect2--they were all ,jews1 but had  
assembled from all the different        
provinces of the ,roman and ,parthian   
empires1 as the ,quakers among us to the
 yearly meeting in ,london2 this  was a 
sign1 not a miracle4 ,the miracle       
consisted in the visible and  audible   

descent of the ,holy ,ghost1 and in the 
fulfilment of the prophecy  of ,joel1 as
 explained by ,st4 ,peter himself4      
',acts' ii4 #ae4      ,ib4 p4#aj4       
',aliud est etymologia nominis et aliud 
significatio nominis4    ,etymologia    
attenditur secundum id it quo imponitur 
nomen ad    significandum3 nominis vero 
significatio secundum id ad quod        
significandum imponitur4'      ,this    
passage from ,aquinas would be an apt   
motto for a critique on    ,horne       
,tooke's ,diversions of ,purley4 ,the   
best service of etymology is1    when   
the sense of a word is still unsettled1 
and especially when two    words have   
each two meanings2 ,aa-b1 and ,ba-b1    
instead of ,aa and    ,bb4 ,thus reason 
and understanding as at present         
popularly confounded4    ,here the      
'etyma1--ratio1' the relative proportion
 of thoughts and    things1--and        
understanding1 as the power which       
substantiates    'phnomena 7substat     
eis7'--determine the proper sense4 ,but 

most often    the 'etyma' being         
equivalent1 we must proceed 'ex         
arbitrio1' as 'law    compels1'         
'religion obliges2' or take up what had 
been begun in some    one derivative4   
,thus 'fanciful' and 'imaginative1' are 
discriminated2--and this supplies the   
ground of choice for giving to    fancy 
and imagination1 each its own sense4    
,cowley is a fanciful    writer1 ,milton
 an imaginative poet4 ,then ,i proceed  
with the    distinction1 how ill fancy  
assorts with imagination1 as instanced  
in    ,milton's ,limbo4 #c      ,ib4    
,i should rather express the difference 
between the faithful of the  ,synagogue 
and those of the ,church1 thus3--,that  
the former hoped  generally by an       
implicit faith2--,it shall in all things
 be well with  all that love the ,lord2 
therefore it cannot but be good for us  
and well  with us to rest with our      
forefathers4 ,but the ,christian hath an
 assured  hope by an explicit and       
particular faith1 a hope because its    

object is  future1 not because it is    
uncertain4 ,the one was on the road     
journeying  toward a friend of his      
father's1 who had promised he would be  
kind to  him even to the third and      
fourth generation4 ,he comforts himself 
on the  road1 first1 by means of the    
various places of refreshment1 which    
that  friend had built for travellers   
and continued to supply2 and secondly1  
by anticipation of a kind reception at  
the friend's own mansion-house4  ,but   
the other has received an express       
invitation to a banquet1 beholds  the   
preparations1 and has only to wash and  
put on the proper robes1 in  order to   
sit down4      ,ib4 p4 #aa4      ,the   
reason why our translators1 in the      
beginning1 did choose rather to    use  
the word 'congregation' than ',church1' 
was not1 as the adversary    maliciously
 imagineth1 for that they feared the    
very name of the    ,church2 but because
 as by the name of religion and         
religious men1    ordinarily in former  

times1 men understood nothing but       
factitias    religiones1 as ,gerson out 
of ,anselme calleth them1 that is1 the  
professions of monks and friars1 so1 c4 
,for the same reason the word 'religion'
 for ,greek3 ,thraeskia in ,st4  ,james 
#d ought now to be altered to ceremony  
or ritual4 ,the whole  version has by   
change of language become a dangerous   
mistranslation1 and  furnishes a        
favorite text to our moral preachers1   
,church ,socinians and  other christened
 pagans now so rife amongst us4 ,what   
was the substance  of the ceremonial law
 is but the ceremonial part of the      
,christian  religion2 but it is its     
solemn ceremonial law1 and though not   
the same1  yet one with it and          
inseparable1 even as form and substance4
 ,such is ,st4  ,james's doctrine1      
destroying at one blow ,antinomianism   
and the ,popish  popular doctrine of    
good works4      ,ib4 c4 #ah4 p4 #bg4   
,but if the ,church of ,god remains in  
,corinth1 where there were              

'divisions1 sects1 emulations'1 c4 444  
who dare deny those societies    to be  
the ,churches of ,god1 wherein the tenth
 part of these horrible    evils and    
abuses is not to be found8      ,it is  
rare to meet with sophistry in this     
sound divine2 but here he  seems to     
border on it4 ,for first the ,corinthian
 ,church upon admonition  repented of   
its negligence2 and secondly1 the       
objection of the ,puritans  was1 that   
the constitution of the ,church         
precluded discipline4      ,b4 ,,ii4 c4 
#b4 p4 #ca4    ',miscreant' is twice    
used in this page in its original sense 
of  misbeliever4      ,ib4 c4 #d4 p4    
#ce4    ',discourse' is here used for   
the discursive acts of the              
understanding1  even as 'discursive1 is 
opposed to 'intuitive' by ,milton #e and
 others4  ,thus understand ,shakspeare's
 discourse of reason for those          
discursions  of mind which are peculiar 
to rational beings4      ,b4 ,,iii4 c4  
#a4p4 #ec4      ,the first publishers of

 the ,gospel of ,christ delivered a rule
 of faith    to the ,christian ,churches
 which they founded1 comprehending all  
those    articles that are found in that
 'epitome' of ,christian religion1 which
    we call the ,apostles' ,creed4      
,this needs proof4 ,i rather believe    
that the so called ,apostles' ,creed    
was really the ,creed of the ,roman or  
,western church1 7and possibly in  its  
present form1 the catechismal rather    
than the baptismal creed71--and  that   
other churches in the ,east had ,creeds 
equally ancient1 and1 from  their being 
earlier troubled with ,anti ,trinitarian
 heresies1 more  express on the divinity
 of ,christ than the ,roman4      ,ib4  
p4 #eh4      ,fourthly1 that it is no   
less absurd to say1 as the ,papists do1 
that    our satisfaction is required as 
a condition1 without which ,christ's    
satisfaction is not appliable unto us1  
than to say1 ,peter hath paid    the    
debt of ,john1 and he to whom it was due
 accepteth of the same    payment1      

conditionally if he pay it himself also4
    ,this #f propriation of a metaphor1 
namely1 forgiveness of sin and          
abolition of guilt through the          
redemptive power of ,christ's love and  
of  his perfect obedience during his    
voluntary assumption of humanity1       
expressed1 on account of the sameness of
 the consequences in both cases1  by the
 payment of a debt for another1 which   
debt the payer had not  himself         
incurred1--the propriation of this1 ,i  
say1 by transferring the  sameness from 
the consequents to the antecedents is   
the one point of  orthodoxy 7so called1 
,i mean7 in which ,i still remain at    
issue4 ,it seems  to me so evidently a  
,greek3 metbasis eis allo gnos4 ,a      
metaphor is an  illustration of         
something less known by a more or less  
partial  identification of it with      
something better understood4 ,thus ,st4 
,paul  illustrates the consequences of  
the act of redemption by four different 
metaphors drawn from things most        

familiar to those1 for whom it was to   
be illustrated1 namely1 sin-offerings or
 sacrificial expiation2  reconciliation2
 ransom from slavery2 satisfaction of a 
just creditor by  vicarious payment of  
the debt4 ,these all refer to the       
consequences of  redemption4    ,now1   
,st4 ,john without any metaphor declares
 the mode by and in which it  is        
effected2 for he identifies it with a   
fact1 not with a consequence1  and a    
fact too not better understood in the   
one case than in the other1  namely1 by 
generation and birth4 ,there remains1   
therefore1 only the  redemptive act     
itself1 and this is transcendant1       
ineffable1 and 'a  fortiori'1 therefore1
 inexplicable4 ,like the act of primal  
apostasy1 it  is in its own nature a    
mystery1 known only through faith in the
 spirit4    ,james owes ,john #ajj1     
which 7to prevent ,james's being sent to
 prison7  ,henry pays for him2 and ,john
 has no longer any claim4 ,but ,james is
 cruel  and ungrateful to ,mary1 his    

tender mother4 ,henry1 though no        
relation1  acts the part of a loving and
 dutiful son to ,mary4 ,but will this   
satisfy  the mother's claims on ,james1 
or entitle him to her esteem1           
approbation1  and blessing8 ,if1 indeed1
 by force of ,henry's example or        
persuasion1 or  any more mysterious     
influence1 ,james repents and becomes   
himself a good  and dutiful child1 then1
 indeed1 ,mary is wholly satisfied2 but 
then the  case is no longer a question  
of debt in that sense in which it can be
  paid by another1 though the effect1 of
 which alone ,st4 ,paul was  speaking1  
is the same in both cases to ,james as  
the debtor1 and to ,james  as the       
undutiful son4 ,he is in both cases     
liberated from the burthen1  and in both
 cases he has to attribute his          
exoneration to the act of  another2 as  
cause simply in the payment of the debt1
 or as likewise  'causa caus' in        
,james's reformation4 ,such is my       
present opinion3 ,god  grant me increase

 of light either to renounce or confirm 
it4    ,perhaps the different terms of  
the above position may be more clearly  
stated thus3    #a4 'agens causator'    
#b4 'actus causativus3'  #c4 'effectus  
causatus3'  #d4 'consequentia ab        
effecto4'    #a4 ,the co-eternal ,son of
 the living ,god1 incarnate1 tempted1   
crucified1  resurgent1 communicant of   
his spirit1 ascendant1 and obtaining for
 his  church the descent of the ,holy   
,ghost4    #b4 ,a spiritual and         
transcendant mystery4    #c4 ,the being 
born anew1 as before in the flesh to the
 world1 so now in  the spirit to        
,christ3 where the differences are1 the 
spirit opposed to  the flesh1 and       
,christ to the world2 the 'punctum      
indifferens'1 or  combining term1       
remaining the same in both1 namely1 a   
birth4    #d4 ,sanctification from sin  
and liberation from the consequences of 
sin1  with all the means and process of 
sanctification1 being the same for the  
sinner relatively to ,god and his own   

soul1 as the satisfaction of a  creditor
 for a debt1 or as the offering of an   
atoning sacrifice for a  transgressor of
 the law2 as a reconciliation for a     
rebellious son or a  subject to his     
alienated parent or offended sovereign2 
and as a ransom  is for a slave in a    
heavy captivity4    ,now my complaint is
 that our systematic divines transfer   
the paragraph #d  to the paragraphs #b  
and #c1 interpreting 'proprio sensu et  
ad totum 'what  is affirmed 'sensu      
metaphorico et ad partem'1 that is1 'ad 
consequentia  a regeneratione effecta   
per actum causativum primi agentis1     
uempe  ,greek3 ,logou redemptoris'1 and 
by this interpretation substituting an  
identification absolute for an equation 
proportional4    #dth ,may1 #ahai4      
,ib4 p4 #fb4      ,personality is       
nothing but the existence of nature     
itself4    ,god alone had his nature in 
himself2 that is1 ,god alone contains in
  himself the ground of his own         
existence4 ,but were this definition of 

,field's right1 we might predicate      
personality of a worm1 or wherever we   
find life4 ,better say1--personality is 
individuality existing in itself1  but  
with a nature as its ground4      ,ib4  
p4#ff4      ,accursing ,eutyches as a   
heretic4    ,it puzzles me to understand
 what sense ,field gave to the word1    
heresy4  ,surely every slight error1    
even though persevered in1 is not to be 
held  a heresy1 or its asserters        
accursed4 ,the error ought at least to  
respect  some point of faith essential  
to the great ends of the ,gospel4 ,thus 
the  phrase 'cursing ,eutyches1' is to  
me shockingly unchristian4 ,i could not 
dare call even the opinion cursed1 till 
,i saw how it injured the faith  in     
,christ1 weakened our confidence in him1
 or lessened our love and  gratitude4   
,ib4 p4#ga4      ',if ye be circumcised 
ye are fallen from grace1 and ,christ   
can profit you nothing4'    ,it seems   
impossible but that these words had a   
relation to the  particular state of    

feeling and belief1 out of which the    
anxiety to be  circumcised did in those 
particular persons proceed1 and not     
absolutely1  and at all times to the act
 itself1 seeing that ,st4 ,paul himself 
circumcised ,timothy from motives of    
charity and prudence4      ,ib4 c4#c4   
p4#gf4      ,the things that pertain to 
the ,christian faith and religion are of
 two    sorts2 for there are some things
 'explicite'1 some things    'implicite 
credenda'2 that is1 there are some      
things that must be    particularly and 
expressly known and believed1 as that   
the ,father is    ,god1 the ,son is ,god
 and the ,holy ,ghost ,god1 and yet they
 are not three    ,gods but one ,god2   
and some other1 which though all men1 at
 all times1    be not bound upon the    
peril of damnation to know and believe  
expressly1 yet whosoever will be saved  
must believe them at least              
'implicite'1 and in generality1 as that 
,joseph1 ,mary1 and ,jesus    fled into 
,egypt4    ,merciful ,heaven6 ,eternal  

misery and the immitigable wrath of     
,god1 and  the inextinguishable fire of 
hell amid devils1 parricides1 and haters
 of  ,god and all goodness--this is the 
verdict which a ,protestant divine      
passes against the man1 who though      
sincerely believing the whole ,nicene   
creed and every doctrine and precept    
taught in the ,new ,testament1 and      
living accordingly1 should yet have     
convinced himself that the first        
chapters of ,st4 ,matthew and ,st4 ,luke
 were not parts of the original         
,gospels6      ,ib4 p4#gg4      ,so in  
the beginning1 ,nestorius did not err1  
touching the unity of    ,christ's      
person in the diversity of the natures  
of ,god and man2 but    only disliked   
that ,mary should be called the mother  
of ,god3 which form    of speaking when 
some demonstrated to be very fitting and
 unavoidable1    if ,christ were ,god   
and man in the unity of the same person1
 he chose    rather to deny the unity of
 ,christ's person than to acknowledge   

his    temerity and rashness in         
reproving that form of speech1 which the
 use    of the church had anciently     
received and allowed4    ,a false charge
 grounded on a misconception of the     
,syriac terms4  ,nestorius was perfectly
 justifiable in his rejection of the    
epithet  ,greek3 theotkos1 as applied to
 the mother of ,jesus4 ,the ,church was 
even then only too ripe for the         
idolatrous 'hyper-dulia' of the         
,virgin4 ,not less weak is ,field's     
defence of the propriety of the term4   
,set aside all reference to this holy   
mystery1 and let me ask1 ,i trust       
without offence1 whether by the same    
logic a mule's dam might not be  called 
,greek3 hippotkos1 because the horse and
 ass were united in one  and the same   
subject4 ,the difference in the perfect 
,god and perfect man  does not remove   
the objection3 for an epithet1 which    
conceals half of a  truth1 the power and
 special concerningness of which1       
relatively to our  redemption by        

,christ1 depends on our knowledge of the
 whole1 is a  deceptive and a           
dangerously deceptive epithet4      ,ib4
 c4#bj4 p4#aaj4      ,thus1 then1 the   
,fathers did sometimes1 when they had   
particular    occasions to remember the 
,saints1 and to speak of them1 by way of
    'apostrophe'1 turn themselves unto  
them1 and use words of    doubtful      
compellation1 praying them1 if they have
 any sense of these    inferior things1 
to be remembrancers to ,god for them4   
,the distinct gradations of the process1
 by which commemoration and  rhetorical 
apostrophes passed finally into         
idolatry1 supply an analogy  of mighty  
force against the heretical 'hypothesis 
'of the modern  ,unitarians4 ,were it   
true1 they would have been able to have 
traced the  progress of the             
,christolatry from the lowest sort of   
',christodulia'  with the same          
historical distinctness against the     
universal ,church1 that  the            
,protestants have that of hierolatry    

against the ,romanists4 ,the  gentle and
 soft censures which our divines during 
the reign of the  ,stuarts pass on the  
,roman ,saint worship1 or hieroduly1 as 
an  inconvenient superstition1 must     
needs have alarmed the faithful         
adherents to the ,protestantism of      
,edward ,,vi4 and the surviving exiles  
of  bloody ,queen ,mary's times1 and    
their disciples4    ,ib4 p4#aaa4        
,the miracles that ,god wrought in times
 past by them made many to    attribute 
more to them than was fit1 as if they   
had a generality of    presence1        
knowledge1 and working2 but the wisest  
and best advised    never durst         
attribute any such thing unto them4     
,to a truly pious mind awfully impressed
 with the surpassing excellency  of     
,god's ineffable love to fallen man1 in 
the revelation of himself to  the inner 
man through the reason and conscience by
 the spiritual light  and               
substantiality--7for the conscience is  
to the spirit or reason what  the       

understanding is to the sense1 a        
substantiative power72 this  consequence
 of miracles is so fearful1 that it     
cannot but redouble his  zeal against   
that fashion of modern theologists which
 would convert  miracles from a motive  
to attention and solicitous examination1
 and at  best from a negative condition 
of revelation1 into the positive        
foundation of ,christian faith4    ,ib4 
c4#bb4 p4#aaf4      ,but if this be as  
vile a slander as ever ,satanist        
devised1 the ,lord    reward them that  
have been the authors and advisers of it
 according    to their works4    ,o no6 
no6 this the good man did not utter from
 his heart1 but from his  passion4 ,a   
vile and wicked slander it was and is4  
,o may ,god have turned  the hearts of  
those who uttered it1 or may it be among
 their unknown  sins done in ignorance1 
for which the infinite merits of ,christ
 may  satisfy6 ,i am most assured that  
if ,dr4 ,field were now alive1 or if any
  one had but said this to him1 he would

 have replied--,i thank thee1  brother1 
for thy ,christian admonition4 ,add thy 
prayer1 and pray ,god to  forgive me my 
inconsiderate zeal6      ,ib4 c4 #bc4 p4
 #aai4      ,for what rectitude is due  
to the specifical act of hating ,god8 or
 what    rectitude is it capable of8    
,is this a possible act to any man      
understanding by the word ,god what we  
mean by ,god8      ,ib4 p4 #abi4    ,it 
is this complicated dispute1 as to the  
origin and permission of evil1  which   
supplies to atheism its most plausible1 
because its only moral1  arguments2 but 
more especially to that species of      
atheism which existed  in ,greece in the
 form of polytheism1 admitting moral and
 intelligent  shapers and governors of  
the world1 but denying an intelligent   
ground1  or self-conscious ,creator of  
the universe2 their gods being          
themselves  the offspring of chaos and  
necessity1 that is1 of matter and its   
essential laws or properties4    ,the   
,leibnitzian distinction of the ,eternal

 ,reason1 or nature of ,god1  ,greek3 t 
theion7the ,greek3 nous ka angkae of    
,timus ,locrus7 from  the will or       
personal attributes of ,god--7,greek3   
thlaema ka  bolaesis--agathou patrs     
agathn bolaema7--planted the germ of the
  only possible solution1 or rather     
perhaps1 in words less exceptionable    
and more likely to be endured in the    
schools of modern theology1 brought     
forward the truth involved in ,behmen's 
too bold distinction of ,god and  the   
ground of ,god2--who yet in this is to  
be excused1 not only for his  good aim  
and his ignorance of scholastic terms1  
but likewise because  some of the       
,fathers expressed themselves no less   
crudely in the other  extreme2 though it
 is not improbable that the meaning was 
the same in  both4    ,at least ,behmen 
constantly makes self-existence a       
positive act1 so as  that by an eternal 
,greek3 perichraesis or mysterious      
intercirculation ,god wills himself out 
of the 'ground' 7,greek3 t  theion--t hn

 ka pan1--'indifferentia absoluta       
realitatis infinit et  infinit          
potentialitatis'7--and again by his     
will1 as ,god existing1  gives being to 
the ground1 ,greek3                     
autogenes--autophyles--uhios  heautou4  
',solus ,deus est2--itaque principium1  
qui ex seipso dedit sibi  ipse          
principium4 ,deus ipse sui origo est1   
suque causa substanti1 id  quod est1 ex 
se et in se continens4 ,ex seipso       
procreatus ipse se fecit'1  c41 of      
,synesius1 ,jerome1 ,hilary1 and        
,lactantius and others involve the  same
 conception4      ,ib4 c4 #bg4 p4 #adj4 
,the seventh is the heresy of           
,sabellius1 which he saith was revived  
by    ,servetus4 ,so it was indeed1 that
 ,servetus revived in our time the      
damnable heresy of ,sabellius1 long     
since condemned in the first ages    of 
the ,church4 ,but what is that to us8   
,how little approbation he found        
amongst us1 the just and honourable     
proceeding against him at ,geneva       

will witness to all posterity4          
,shocking as this act must and ought to 
be to all ,christians at present2  yet  
this passage and a hundred still        
stronger from divines and ,church       
letters contemporary with ,calvin1 prove
 ,servetus' death not to be  ,calvin's  
guilt especially1 but the common        
'opprobrium' of all  ,european          
,christendom1--of the ,romanists whose  
laws the ,senate of ,geneva  followed1  
and from fear of whose reproaches 7as if
 ,protestants favoured  heresy7 they    
executed them1--and of the ,protestant  
churches who  applauded the act and     
returned thanks to ,calvin and the      
,senate for  it4 #g      ,ib4 c4 #cj4 p4
 #adc4      ,the twelfth heresy imputed 
to us is the heresy of ,jovinian1       
concerning    whom we must observe1 that
 ,augustine ascribeth unto him two      
opinions    which ,hierome mentioneth   
not2 who yet was not likely to spare    
him1 if    he might truly have been     
charged with them4 ,the first1 that     

,mary    ceased to be a virgin when she 
had borne ,christ2 the second1 that all 
sins are equal4    ,neither this nor    
that is worthy the name of opinion2 it  
is mere  unscriptural1 nay1             
anti-scriptural gossiping4 ,are we to   
blame1 or not  rather to praise1 the    
anxiety manifested by the great divines 
of the  church of ,england under the    
,stuarts not to remove further than     
necessary  from the ,romish doctrines8  
,yet one wishes a bolder method2 for    
example1  as to ,mary's private history 
after the conception and birth of       
,christ1  we neither know nor care about
 it4      ,ib4 c4 #ca4 p4 #adf4         
,for the opinions wherewith ,hierome    
chargeth him1 this we briefly    answer4
 ,first1 if he absolutely denied that   
the ,saints departed do    pray for us1 
as it seemeth he did by ,hierome's      
reprehension1 we think    he erred4     
,yet not heretically2 and if he meant   
only that we being wholly ignorant1     
whether they do or no1 ought to act as  

if we knew they did not1 he is          
perfectly right2 for whatever ye do1 do 
it in faith4 ,as to the ubiquity  of    
saints1 it is ,jerome who is the        
heretic1 nay1 idolater1 if he reduced   
his opinion to practice4 ,it perplexes  
me1 that ,field speaks so  doubtingly on
 a matter so plain as the               
incommunicability of  omnipresence4     
,ib4 c4 #cb4 p4 #adg4      ,touching the
 second objection1 that ,bucer and      
,calvin deny original    sin1 though not
 generally1 as did ,zuinglius1 yet at   
least in the    children of the         
faithful4 ,if he had said that these men
 affirm the    earth doth move1 and the 
heavens stand still1 he might have as   
soon    justified it against them1 as   
this he now saith4    ,very noticeable4 
,a similar passage occurs even so late  
as in ,sir ,thomas  ,brown1 just at the 
dawn of the ,newtonian system1 and after
 ,kepler4 ,what  a lesson of diffidence6
 #h      ,ib4 p4 #adh4      ,for we do  
not deny the distinction of venial and  

mortal sins2 but do    think1 that some 
sins are rightly said to be mortal and  
some venial2    not for that some are   
worthy of eternal punishment and        
therefore named    mortal1 others of    
temporal only1 and therefore judged     
venial as the    ,papists imagine3 but  
for that some exclude grace out of that 
man in    which they are found and so   
leave him in a state wherein he hath    
nothing in himself that can or will     
procure him pardon3 and other1    which 
though in themselves considered1 and    
never remitted1 they be    worthy of    
eternal punishment1 yet do not so far   
prevail as to banish    grace1 the      
fountain of remission of all misdoings4 
,would not the necessary consequence of 
this be1 that there are no  actions that
 can be pronounced mortal sins by       
mortals2 and that what we  might fancy  
venial might in individual cases be     
mortal and 'vice  versa'4      ,ib4     
,first1 because every offence against   
,god may justly be punished by him    in

 the strictness of his righteous        
judgments with eternal death1 yea1      
with annihilation2 which appeareth to be
 most true1 for that there is    no     
punishment so evil1 and so much to be   
avoided1 as the least sin    that may be
 imagined4 ,so that a man should rather 
choose eternal    death1 yea1 utter     
annihilation1 than commit the least     
offence in the    world4      ,i admit  
this to be ,scriptural2 but what is     
wanted is1 clearly to state  the        
difference between eternal death and    
annihilation4 ,for who would not  prefer
 the latter1 if the former mean         
everlasting misery8      ,ib4 c4 #da4 p4
 #fb4      ,but he will say1 ,cyprian   
calleth the ,roman ,church the principal
 ,church    whence sacerdotal unity hath
 her spring2 hereunto we answer1 that   
the    ,roman ,church1 not in power of  
overruling all1 but in order is the     
first and principal2 and that therefore 
while she continueth to hold    the     
truth1 and encroacheth not upon the     

right of other ,churches1 she    is to  
have the priority2 but that in either of
 these cases she may be    forsaken     
without breach of that unity1 which is  
essentially required    in the parts of 
the ,church4      ,this is too large a  
concession4 ,the real ground of the     
priority of the  ,roman see was that    
,rome1 for the first three or perhaps   
four centuries1  was the metropolis of  
the ,christian world4 ,afterwards for   
the very same  reason the ,patriarch of 
,new ,rome or ,constantinople claimed   
it2 and never  ceased to assert at least
 a co-equality4 ,had the ,apostolic     
foundation  been the cause1 ,jerusalem  
and ,antioch must have had priority2 not
 to add  that the ,roman ,church was not
 founded by either ,paul or ,peter as is
  evident from the epistle to the       
,romans4      ,append4 ,b4 ,,iii4 p4    
#bje4    ,i do not think the attack on  
,transubstantiation the most successful 
point of the orthodox ,protestant       
controversialists4 ,the question is1    

what is meant in ,scripture1 as in      
',john' vi4 by ,christ's body or flesh  
and blood4 ,surely not the visible1     
tangible1 accidental body1 that is1 a   
cycle of images and sensations in the   
imagination of the beholders2 but  his  
supersensual body1 the 'noumenon' of his
 human nature which was  united to his  
divine nature4    ,in this sense ,i     
understand the ,lutheran ubiquity4 ,but 
may not the  oblations referred to by   
,field in the old canon of the ,mass1   
have  meant the alms1 offerings always  
given at the ,eucharist8 ,if by         
substance in the enunciation of the     
article be meant 'id quod vere  est'1   
and if the divine nature be the sole    
'ens vere ens'1 then it is  possible to 
give a philosophically intelligible     
sense to ,luther's  doctrine of         
consubstantiation2 at least to a        
doctrine that might bear  the same      
name2--at all events the mystery is not 
greater than1 if it be  not rather the  
same as1 the assumption of the human by 

the divine  nature4    ,now for the     
possible conception of this we must     
accurately discriminate  the            
'incompossibile negativum' from the     
'incompatibile privativum'4 ,of  the    
latter are all positive imperfections1  
as error1 vice1 and evil  passions2 of  
the former simple limitation4    ,thus  
if '7per impossible7' human nature could
 make itself sinless and  perfect1 it   
would become or pass into ,god2 and if  
,god should abstract  from human nature 
all imperfection1 it might without      
impropriety be  affirmed1 even as       
,scripture doth affirm1 that ,god       
assumed or took up  into himself the    
human nature4    ,thus1 to use a dim    
similitude and merely as a faint        
illustration1 all  materiality          
abstracted from a circle1 it would      
become space1 and though  not infinite1 
yet one with infinite space4 ,the       
mystery of omnipresence  greatly aids   
this conception2 'totus in omni parte'3 
and in truth this  is the divine        

character of all the ,christian         
mysteries1 that they aid  each other1   
and many incomprehensibles render each  
of them1 in a certain  qualified sense1 
less incomprehensible4      ,ib4 p4     
#bjh4      ,but first1 it is impious to 
think of destroying ,christ in any sort4
    ,for though it be true1 that in     
sacrificing of ,christ on the altar of  
the cross1 the destroying and killing of
 him was implied1 and this his    death 
was the life of the world1 yet all that 
concurred to the killing    of him1 as  
the ,jews1 the ,roman soldiers1 ,pilate1
 and ,judas sinned    damnably1 and so  
had done1 though they had shed his blood
 with an    intention and desire1 that  
by it the world might be redeemed4      
,is not this going too far8 ,would it   
not imply almost that ,christ himself   
could not righteously sacrifice himself1
 especially when we consider  that the  
,romanists would have a right to say1   
that ,christ himself had  commanded it8 
,but ,bellarmine's conceit #i is so     

absurd that it scarce  deserves the     
compliment of a serious confutation4    
,for if sacramental  being be opposed to
 natural or material1 as 'noumenon' to  
'phnomenon'1  place is no attribute or  
possible accident of it 'in se'2        
consequently1  no alteration of place   
relatively to us can affect1 much less  
destroy1  it2 and even were it          
otherwise1 yet translocation is not     
destruction2  for the body of ,christ1  
according to themselves1 doth indeed    
nourish our  souls1 even as a fish eaten
 sustains another fish1 but yet with    
this  essential difference1 that it     
ceases not to be and remain itself1 and 
instead of being converted converts2 so 
that truly the only things  sacrificed  
in the strict sense are all the evil    
qualities or  deficiencies which divide 
our souls from ,christ4      ,ib4 p4    
#bah4      ,that which we do is done in 
remembrance of that which was then done2
    for he saith1 ',do this in          
remembrance of me4'    ,this is a       

'metastasis' of ,scripture4 ',do this in
 remembrance of  me'1 that is1 that     
which ,christ was then doing4 ,but      
,christ was not  then suffering1 or     
dying on the cross4      ,ib4 p4#bbc4   
,that the ,saints do pray for us 'in    
genere'1 desiring ,god to be    merciful
 to us1 and to do unto us whatsoever in 
any kind he knoweth    needful for our  
good1 there is no question made by us4  
,to have placed this question in its    
true light1 so as to have allowed  the  
full force to the ,scriptures asserting 
the communion of ,saints and  the       
efficacy of their intercession without  
undue concessions to the  'hierolatria' 
of the ,romish church1 would have       
implied an  acquaintance with the       
science of transcendental analysis1 and 
an insight  into the philosophy of ideas
 not to be expected in ,field1 and which
 was  then only dawning in the mind of  
,lord ,bacon4 ,the proper reply to      
,brerely  would be this3 the communion  
and intercession of ,saints is an idea1 

and  must be kept such4 ,but the ,romish
 church has changed it away into the    
detail of particular and individual     
conceptions1 and imaginations1 into     
names and fancies4    ,n4,b4 ,instead of
 the ',roman ,catholic' read throughout 
in this and all  other works1 and       
everywhere and on all occasions1 unless 
where the  duties of formal courtesy    
forbid1 say1 the ',romish anti-,catholic
  ,church2' ,romish--to mark that the   
corruptions in discipline1 doctrine  and
 practice do for the worst and far      
larger part owe both their origin  and  
their perpetuation to the court and     
local tribunals of the city of  ,rome1  
and are not and never have been the     
catholic1 that is1 universal  faith of  
the ,roman empire1 or even of the whole 
,latin or ,western church2  and         
anti-,catholic1--because no other       
,church acts on so narrow and           
excommunicative a principle1 or is      
characterized by such a jealous  spirit 
of monopoly and particularism1          

counterfeiting catholicity by a         
negative totality and heretical         
self-circumscription1 cutting off1 or   
cutting herself off from1 all the other 
members of ,christ's ,body4    #abth    
,march1 #ahbd4    ,it is of the utmost  
importance1 wherever clear and distinct 
conceptions  are required1 to make out  
in the first instance whether the term  
in  question1 or the main terms of the  
question in dispute1 represents or      
represent a fact or class of facts      
simply1 or some self-established and    
previously known idea or principle1 of  
which the facts are instances and       
realizations1 or which is introduced in 
order to explain and account for  the   
facts4 ,now the term 'merits1' as       
applied to ,abraham and the saints1     
belongs to the former4 ,it is a mere    
'nomen appellativum' of the  facts4     
,ib4 c4 #e4 p4 #beb4      ,the ,papists 
and we agree that original sin is the   
privation of    original righteousness2 
but they suppose there was in nature    

without    that addition of grace1 a    
power to do good1 c4    ,nothing seems  
wanting to this argument but a previous 
definition and  explanation of the term1
 'nature4' ,field appears to have seen  
the truth1  namely1 that nature itself  
is a peccant 7,i had almost said an     
unnatural7  state1 or rather no ,state  
at all1 ,greek3 ou stsis all' apstasis4 
,ib4 c4 #f4 p4 #bfi4      ,and surely   
the words of ,augustine do not import   
that she had no sin1    but that she    
overcame it1 which argueth a conflict2  
neither doth he    say he will          
acknowledge she was without sin1 but    
that he will not move    any question   
touching her1 in this dispute of sins   
and sinners4    ,why not say at once1   
that this anti-,scriptural superstition 
had already  begun8 ,i scarcely know    
whether to be pleased or grieved with   
that edging  on toward the ,roman creed1
 that exceeding1 almost ,scriptural1    
tenderness  for the divines of the      
fourth1 fifth1 and sixth centuries1     

which  distinguishes the ,church of     
,england dignitaries1 from ,elizabeth   
inclusively to our ,revolution in #afhh1
 from other ,protestants4      ,ib4 c4  
#aj4 p4 #bgi4    ,derwent6 should this  
page chance to fall under your eye1 for 
my sake  read1 fag1 subdue1 and take up 
into your proper mind this chapter #aj  
of  ,free ,will4      ,ib4 p4 #bha4     
,of these five kinds of liberty1 the two
 first agree only to ,god1 so    that in
 the highest degree ,greek3 to          
autexosion1 that is1 freedom    of will 
is proper to ,god only2 and in this     
sense ,calvin and ,luther    rightly    
deny that the will of any creature is or
 ever was free4      ,i add1 except as  
in ,god1 and ,god in us4 ,now the latter
 alone is will2  for it alone is 'ens   
super ens'4 ,and here lies the mystery1 
which ,i dare  not openly and           
promiscuously reveal4      ,ib4         
,yet doth not ,god's working upon the   
will take from it the power of          
dissenting1 and doing the contrary2 but 

so inclineth it1 that having    liberty 
to do otherwise1 yet she will actually  
determine so4      ,this will not do4   
,were it true1 then my understanding    
would be free in a  mathematical        
proportion2 or the whole position       
amounts only to this1  that the will1   
though compelled1 is still the will4 ,be
 it so2 yet not a  free will4 ,in short1
 ,luther and ,calvin are right so far4  
,a creaturely  will cannot be free2 but 
the will in a rational creature may     
cease to be  creaturely1 and the        
creature1 ,greek3 apstasis1 finally     
cease in  consequence2 and this neither 
,luther nor ,calvin seem to have seen4  
,in  short1 where omnipotence is on one 
side1 what but utter impotence can      
remain for the other8 ,to make freedom  
possible1 the 'antithesis' must be      
removed4 ,the removal of this           
'antithesis' of the creature to ,god is 
the  object of the ,redemption1 and     
forms the glorious liberty of the       
,gospel4  ,more than this ,i am not     

permitted to expose4      ,ib4 p4 #bhc4 
,it is not given1 nor is it wanting1 to 
all men to have an insight into  the    
mystery of the human will and its mode  
of inherence on the will  which is ,god1
 as the ineffable 'causa sui'2 but this 
chapter will  suffice to convince you   
that the doctrines of ,calvin were those
 of  ,luther in this point2--that they  
are intensely metaphysical1 and that    
they are diverse 'toto genere' from the 
merely moral and  psychological--tenets 
of the modern ,calvinists4 ,calvin would
 have  exclaimed1 'fire and fagots6'    
before he had gotten through a hundred  
pages of ,dr4 ,williams's ,modern       
,calvinism4      ,ib4 c4 #aa4 p4 #bif4  
,neither can ,vega avoid the evidence of
 the testimonies of the ,fathers1    and
 the decree of the ,council of ,trent1  
so that he must be forced to    confess 
that no man can so collectively fulfil  
the law as not to sin1    and           
consequently1 that no man can perform   
that the law requireth4    ,the         

paralogism of ,vega as to this          
perplexing question seems to lurk in    
the position that ,god gives a law which
 it is impossible we should obey        
collectively4 ,but the truth is1 that   
the law which ,god gave1 and which  from
 the essential holiness of his nature it
 is impossible he should not  have      
given1 man deprived himself of the      
ability to obey4 ,and was the law  of   
,god therefore to be annulled8 ,must the
 sun cease to shine because the  earth  
has become a morass1 so that even that  
very glory of the sun hath  become a new
 cause of its steaming up clouds and    
vapors that strangle  the rays8 ,god    
forbid6 ',but for the law ,i had not    
sinned'4 ,but had ,i not  been sinful   
the law would not have occasioned me to 
sin1 but would have  clothed me with    
righteousness1 by the transmission of   
its splendour4  ',let ,god be just1 and 
every man a liar'4    ,b4 iv4 c4 #d4 p4 
#cdf4      ,the ,church of ,god is named
 the ',pillar of ,truth2' not as if     

truth did    depend on the ,church1 c4  
,field might have strengthened his      
argument1 by mention of the custom of   
not only affixing records and           
testimonials to the pillars1 but books1 
c4      ,ib4 c4 #g4 p4 #cec4            
,others therefore1 to avoid this        
absurdity1 run into that other before   
mentioned1 that we believe the things   
that are divine by the mere and         
absolute command of our will1 not       
finding any sufficient motives and      
reasons of persuasion4    ,field1 nor   
,count ,mirandula have penetrated to the
 heart of this most  fundamental        
question4 ,in all proper faith the will 
is the prime agent1  but not therefore  
the choice4 ,you may call it reason if  
you will1 but  then carefully           
distinguish the speculative from the    
practical reason1  and the reason itself
 from the understanding4      ,ib4 c4   
#h4 p4 #cef4      ',illius virtute'     
7saith he7 'illuminati1 jam non aut     
nostro1 aut    aliorum judicio credimus 

a ,deo esse ,scripturam1 sed supra      
humanum    judicium certo certius       
constituimus1 non secus ac si ipsius    
,dei numen    illic intueremur1 hominum 
ministerio ab ipsissimo ,dei ore        
fluxisse4'    ,greatly doth this fine   
passage need explanation1 that knowing  
what it  doth mean1 the reader may      
understand what it doth not mean1 nor of
  necessity imply4 ,without this        
insight1 our faith may be terribly      
shaken  by difficulties and objections4 
,for example2 ,if all the ,scripture1   
then  each component part2 thence every 
faithful ,christian infallible1 and so  
on4      ,ib4 p4 #ceg4      ,in the     
second the light of divine reason       
causeth approbation of that    they     
believe3 in the third sort1 the purity  
of divine understanding    apprehendeth 
most certainly the things believed1 and 
causeth a    foretasting of those things
 that hereafter more fully shall be     
enjoyed4    ,here too ,field            
distinguishes the understanding from the

 reason1 as  experience following       
perception of sense4 ,but as perception 
through the  mere presence of the object
 perceived1 whether to the outward or   
inner  sense1 is not insight which      
belongs to the 'light of reason1'       
therefore  ,field marks it by 'purity'  
that is unmixed with fleshly sensations 
or  the 'idola' of the bodily eye4      
,though ,field is by no means consistent
 in  his 'epitheta' of the              
understanding1 he seldom confounds the  
word  itself4 ,in theological ,latin1   
the understanding1 as influenced and    
combined with the affections and        
desires1 is most frequently expressed   
by 'cor'1 the heart4 ,doubtless the most
 convenient form of appropriating  the  
terms would be to consider the          
understanding as man's intelligential   
faculty1 whatever be its object1 the    
sensible or the intelligible world2     
while reason is the tri-unity1 as it    
were1 of the spiritual eye1 light1  and 
object4      ,ib4 c4 #aj4 p4 #ceh4      

,of the ,papists preferring the         
,church's authority before the          
,scripture4      ,field1 from the nature
 and special purpose of his controversy1
 is  reluctant to admit any error in the
 ,fathers1--too much so indeed2 and     
this is an instance4 ,we all know what  
we mean by the ,scriptures1 but how     
know we what they mean by the ,church1  
which is neither thing nor person8  ,but
 this is a very difficult subject4      
,ib4 p4 #cei4      ,first1 so as if the 
,church might define contrary to the    
,scriptures1 as    she may contrary to  
the writings of particular men1 how     
great soever4    ,verbally1 the more    
sober divines of the ,church of ,rome do
 not assert  this2 but practically and  
by consequence they do4 ,for if the     
,church  assign a sense contradictory to
 the true sense of the ,scripture1 none 
dare gainsay it4 #aj      ,ib4          
,this we deny1 and will in due place    
'improve' their error herein4    ,that  
is1 prove against1 detect1 or confute4  

,ib4 c4 #aa4 p4 #cfj4      ,if the      
comparison be made between the ,church  
consisting of all the    believers that 
are and have been since ,christ appeared
 in the flesh1    so including the      
,apostles1 and their blessed assistants 
the    ,evangelists1 we deny not but    
that the ,church is of greater          
authority1    antiquity1 and excellency 
than the ,scriptures of the ,new        
,testament1 as    the witness is better 
than his testimony1 and the law-giver   
greater    than the laws made by him1 as
 ,stapleton allegeth4      ,the         
,scriptures may be and are an           
intelligible and real one1 but the      
,church on earth can in no sense be such
 in and through itself1 that is1  its   
component parts1 but only by their      
common adherence to the body of  truth  
made present in the ,scripture4 ,surely 
you would not distinguish  the          
,scripture from its contents8      ,ib4 
c4 #ab4 p4 #cfa4      ,for the better   
understanding whereof we must observe1  

as ,occam fitly    noteth1 that an      
article of faith is sometimes strictly  
taken only for    one of those divine   
verities1 which are contained in the    
,creed of the    ,apostles3 sometimes   
generally for any catholic verity4    ,i
 am persuaded1 that this division will  
not bear to be expanded into all  its   
legitimate consequences 'sine periculo  
vel fidei vel charitatis'4 ,i  should   
substitute the following3    #a4 ,the   
essentials of that saving faith1 which  
having its root and its  proper and     
primary seat in the moral will1 that is1
 in the heart and  affections1 is       
necessary for each and every individual 
member of the  church of ,christ3--     
#b4 ,those truths which are essential   
and necessary in order to the  logical  
and rational possibility of the former1 
and the belief and  assertion of which  
are indispensable to the ,church at     
large1 as those  truths without which   
the body of believers1 the ,christian   
world1 could  not have been and cannot  

be continued1 though it be possible that
 in  this body this or that individual  
may be saved without the conscious      
knowledge of1 or an explicit belief in1 
them4      ,ib4      ,and therefore     
before and without such determination1  
men seeing    clearly the deduction of  
things of this nature from the former1  
and    refusing to believe them1 are    
condemned of heretical pertinacy4       
,rather1 ,i should think1 of a          
nondescript lunacy than of heretical    
pravity4 ,a child may explicitly know   
that #e  #e  #aj1 yet not see that      
therefore #aj - #e  #e2 but when he has 
seen it how he can refrain from         
believing the latter as much as the     
former1 ,i have no conception4      ,ib4
 c4 #af4 p4 #cfg4      ,and the third of
 jurisdiction2 and so they that have    
supreme power1    that is1 the ,bishops 
assembled in a general ,council1 may    
interpret the    ,scriptures1 and by    
their authority suppress all them that  
shall    gainsay such interpretations1  

and subject every man that shall disobey
    such determinations as they consent 
upon1 to excommunication and    censures
 of like nature4    ,this would be      
satisfactory1 if only ,field had cleared
 the point of the  communion in the     
,lord's ,supper2 whether taken          
spiritually1 though in  consequence of  
excommunication not ritually1 it yet    
sufficeth to  salvation4 ,if so1        
excommunication is merely declarative1  
and the evil  follows not the           
declaration but that which is truly     
declared1 as when  ,richard says that   
,francis deserves the gallows1 as a     
robber4 ,the gallows  depends on the    
fact of the robbery1 not on ,richard's  
saying4      ,ib4 c4 #bi4 p4 #cia4      
,in the #a ,cor4 #ae4 the ,greek1 that  
now is1 hath in all copies2 'the        
first man was of the earth1 earthly2 the
 second man is the ,lord from           
heaven'4 ,the latter part of this       
sentence ,tertullian supposeth to have  
been corrupted1 and altered by the      

,marcionites4 ,instead of that the      
,latin text hath2 'the second man was   
from heaven1 heavenly'1 as    ,ambrose1 
,hierome1 and many of the ,fathers read 
also4    ,there ought to be1 and with   
any man of taste there can be1 no doubt 
that  our version is the true one4 ,that
 of ,ambrose and ,jerome is worthy of   
mere rhetoricians2 a flat formal play of
 'antithesis' instead of the  weight and
 solemnity of the other4 #aa ,according 
to the former the  scales are even1 in  
the latter the scale of ,christ drops   
down at once1  and the other flies to   
the beam like a feather weighed against 
a mass of  gold4    ,append4 ,part4 ,i4 
s4 #d4 p4 #geb4      ,and again he      
saith1 that every soul1 immediately upon
 the departure    hence1 is in this     
appointed invisible place1 having there 
either pain1    or ease and refreshing2 
that there the rich man is in pain1 and 
the    poor in a comfortable estate4    
,for1 saith he1 why should we not think1
    that the souls are tormented1 or    

refreshed in this invisible place1      
appointed for them in expectation of the
 future judgment8    ,this may be       
adduced as an instance1 specially1 of   
the evil consequences  of introducing   
the 'idolon' of time as an 'ens reale'  
into  spiritual doctrines1 thus         
understanding literally what ,st4 ,paul 
had  expressed by figure and adaptation4
 ,hence the doctrine of a middle  state1
 and hence ,purgatory with all its      
abominations2 and an instance1          
generally1 of the incalculable possible 
importance of speculative errors  on the
 happiness and virtue of man-kind4      
,footnote #a3 ,folio #afbh4--;,ed4      
,footnote #b3 ,the following letter was 
written on1 and addressed with1  the    
book to the ,rev4 ,derwent              
,coleridge4--,ed4      ,footnote #c3    
',p4 ,l4' ,,iii4 #dhg4--;,ed4           
,footnote #d3 i4 #bg4 ,see ',aids to    
,reflection'4 #c;d edit4 p4 #ag4        
n4--,ed4      ,footnote #e3      444    
whence the soul    ,reason receives1 and

 reason is her being1    ,discursive or 
intuitive4    ',p4 ,l4' v4 #dbf4--;,ed4 
,footnote #f3 ,the reader of the ',aids 
to ,reflection' will recognize in  this 
note the rough original of the passages 
p4 #cac1 c4 of the #c;d  edition of that
 work4--,ed4      ,footnote #g3 ,see    
',table ,talk'1 #b;d edit4 p4 #bhc4     
,melancthon's words to  ,calvin are3    
',tuo judicio prorsus assentior4        
,affirmu etiam vestros magistratus      
juste fecisse1 quod hominem blasphemum1 
re ordine judicata1    interfecerunt4'  
#adth ,oct4 #aeed4--;,ed4      ,footnote
 #h3      ,but to circle the earth1 'as 
the heavenly bodies do'1' c4 ',so we may
    see that the opinion of ,copernicus 
touching the rotation of the earth1     
which astronomy itself cannot correct1  
because it is not repugnant to    any of
 the 'phnomena'1 yet 'natural history   
may correct'4      ',advancement of     
,learning'1 ,b4 ,,ii4--,ed4             
,footnote #i3 ,that ,christ had a       
twofold being1 natural and sacramental2 

that the ,jews destroyed and sacrificed 
his natural being1 and that  ,christian 
priests destroy and sacrifice in the    
,mass his sacramental  being4--,ed4     
,footnote #aj3      ',fides catholica'1 
says ,bellarmine1 'docet omnem virtutem 
esse bonam1    omne vitium esse malum4  
,si autem erraret ,papa prcipiendo vitia
 vel    prohibendo virtutes1 teneretur  
,ecclesia credere vitia esse bona et    
virtutes malas1 nisi vellet contra      
conscientiam peccare4'    ',de ,pont4   
,roman'4 ,,iv4 #e4--;,ed4      ,footnote
 #aa3 ,the ordinary ,greek text is3     
,greek3 ho deteros anthropos1 ho ,kyrios
 ex ouranou4    ,the ,vulgate is3       
'primus homo de terra1 terrenus2        
secundus homo de coelis1                
coelestis4'--,ed4            ,,notes    
,,on ,,donne4 #a    ,there have been    
many1 and those illustrious1 divines in 
our ,church from  ,elizabeth to the     
present day1 who1 overvaluing the       
accident of  antiquity1 and arbitrarily 
determining the appropriation of the    

words  'ancient1' 'primitive1' and the  
like to a certain date1 as for example1 
to all before the fourth1 fifth1 or     
sixth century1 were resolute  protesters
 against the corruptions and tyranny of 
the ,romish hierarch1  and yet lagged   
behind ,luther and the ,reformers of the
 first generation4  ,hence ,i have long 
seen the necessity or expedience of a   
threefold  division of divines4 ,there  
are many1 whom ,god forbid that ,i      
should call  ,papistic1 or1 like ,laud1 
,montague1 ,heylyn1 and others1 longing 
for a  ,pope at ,lambeth1 whom yet ,i   
dare not name ,apostolic4 ,therefore ,i 
divide  our theologians into1    #a4    
,apostolic or ,pauline3  #b4 ,patristic3
  #c4 ,papal4    ,even in ,donne1 and   
still more in ,bishops ,andrews and     
,hackett1 there is a  strong ,patristic 
leaven4 ,in ,jeremy ,taylor this taste  
for the ,fathers and  all the ,saints   
and ,schoolmen before the ,reformation  
amounted to a  dislike of the divines of
 the continental ,protestant ,churches1 

,lutheran  or ,calvinistic4 ,but this   
must1 in part at least1 be attributed to
  ,taylor's keen feelings as a ,carlist1
 and a sufferer by the ,puritan         
anti-prelatic party4    ,i would thus   
class the pentad of operative           
,christianity3--                        
',prothesis'                            
,christ1 the ,word           ',thesis'  
',mesothesis'       ',antithesis'  ,the 
,scriptures     ,the ,holy ,spirit      
,the ,church                            
',synthesis'                      ,the  
,preacher      ,the ,papacy elevated the
 ,church to the virtual exclusion or    
suppression  of the ,scriptures3 the    
modern ,church of ,england1 since       
,chillingworth1  has so raised up the   
,scriptures as to annul the ,church2    
both alike have  quenched the ,holy     
,spirit1 as the 'mesothesis' of the two1
 and  substituted an alien compound for 
the genuine ,preacher1 who should be    
the 'synthesis' of the ,scriptures and  
the ,church1 and the sensible voice  of 

the ,holy ,spirit4      ,serm4 ,i4      
,coloss4 i4 #ai1 #bj4 p4 #a4  ,ib4 ,e4  
,what could ,god pay for me8 ,what could
 ,god suffer8 ,god himself could    not2
 and therefore ,god hath taken a body   
that could4    ,god forgive me1--or     
those who first set abroad this strange 
,greek3  metbasis eis allo gnos1 this   
debtor and creditor scheme of expounding
  the mystery of ,redemption1 or both6  
,but ,i never can read the words1 ',god 
himself could not2 and therefore took a 
body that could'--without being         
reminded of the monkey that took the    
cat's paw to take the chestnuts out  of 
the fire1 and claimed the merit of      
puss's sufferings4 ,i am sure1  however1
 that the ludicrous images1 under which 
this gloss of the  ,calvinists embodies 
itself to my fancy1 never disturb my    
recollections  of the adorable mystery  
itself4 ,it is clear that a body1       
remaining a  body1 can only suffer as a 
body3 for no faith can enable us to     
believe  that the same thing can be at  

once ,a4 and not ,a4 ,now that the body 
of  our ,lord was not transelemented or 
transnatured by the 'pleroma'           
indwelling1 we are positively assured by
 ,scripture4 ,therefore it would  follow
 from this most unscriptural doctrine1  
that the divine justice had             
satisfaction made to it by the suffering
 of a body which had been  brought into 
existence for this special purpose1 in  
lieu of the debt of  eternal misery due 
from1 and leviable on1 the bodies and   
souls of all  mankind6 ,it is to this   
gross perversion of the sublime idea of 
the  ,redemption by the cross1 that we  
must attribute the rejection of the     
doctrine of redemption by the           
,unitarian1 and of the ,gospel 'in toto'
 by  the more consequent ,deist4    ,ib4
 p4 #b4 ,c4      ,and yet1 even this    
dwelling fullness1 even in this person  
,christ    ,jesus1 by no title of merit 
in himself1 but only 'quia complacuit'1 
because it pleased the ,father it should
 be so4    ,this1 in the intention of   

the preacher1 may have been sound1 but  
was it  safe1 divinity8 ,in order to the
 latter1 methinks1 a less equivocal word
  than 'person' ought to have been      
adopted2 as 'the body and soul of the   
man ,jesus1 considered abstractedly from
 the divine ,logos1 who in it took  up  
humanity into deity1 and was ,christ    
,jesus4' ,dare we say that there  was no
 self-subsistent1 though we admit no    
self-originated1 merit in the  ,christ8 
,it seems plain to me1 that in this and 
sundry other passages of  ,st4 ,paul1   
'the ,father' means the total triune    
,godhead4    ,it appears to me1 that    
dividing the ,church of ,england into   
two ras--the  first from ,ridley to     
,field1 or from ,edward ,,vi4 to the    
commencement of  the latter third of the
 reign of ,james ,i1 and the second     
ending with  ,bull and ,stillingfleet1  
we might characterize their comparative 
excellences thus3 ,that the divines of  
the first ra had a deeper1 more  genial1
 and a more practical insight into the  

mystery of ,redemption1 in  the relation
 of man toward both the act and the     
author1 namely1 in all  the inchoative  
states1 the regeneration and the        
operations of saving  grace             
generally2--while those of the second ra
 possessed clearer and  distincter views
 concerning the nature and necessity of 
,redemption1 in  the relation of ,god   
toward man1 and concerning the          
connection of  ,redemption with the     
article of ,tri-unity2 and above all1   
that they  surpassed their predecessors 
in a more safe and determinate scheme of
  the divine economy of the three       
persons in the one undivided ,godhead4  
,this indeed1 was mainly owing to       
,bishop ,bull's masterly work ',de ,fide
  ,nicna'1 #b which in the next         
generation ,waterland so admirably      
maintained1 on the one hand1 against the
 philosophy of the ,arians1--the  combat
 ending in the death and burial of      
,arianism1 and its descent and          
'metempsychosis' into ,socinianism1 and 

thence again into modern                
,unitarianism1--and on the other        
extreme1 against the oscillatory creed  
of ,sherlock1 now swinging to ,tritheism
 in the recoil from ,sabellianism1  and 
again to ,sabellianism in the recoil    
from ,tritheism4      ,ib4      ,first1 
we are to consider this fullness to have
 been in ,christ1 and    then1 from this
 fullness arose his merits2 we can      
consider no merit in    ,christ himself 
before1 whereby he should merit this    
fullness2 for this    fullness was in   
him before he merited any thing2 and but
 for this    fullness he had not so     
merited4 ',ille homo1 ut in unitatem    
filii ,dei    assumeretur1 unde meruit'8
 ,how did that man 7says ,st4           
,augustine1    speaking of ,christ1 as  
of the son of man71 how did that man    
merit to    be united in one person with
 the eternal ,son of ,god8 ',quid egit  
ante8    ,quid credidit'8 ,what had he  
done8 ,nay1 what had he believed8 ,had  
he    either faith or works before that 

union of both natures8    ,dr4 ,donne   
and ,st4 ,augustine said this without   
offence2 but ,i much  question whether  
the same would be endured now4 ,that it 
is1 however1 in  the spirit of ,paul and
 of the ,gospel1 ,i doubt not to affirm1
 and that  this great truth is obscured 
by what in my judgment is the           
post-,apostolic ',christopdia'1 ,i am   
inclined to think4      ,ib4      ,what 
canst thou imagine he could foresee in  
thee8 a propensness1 a    disposition to
 goodness1 when his grace should come8  
,either there is    no such propensness1
 no such disposition in thee1 or1 if    
there be1    even that propensness and  
disposition to the good use of grace1 is
    grace2 it is an effect of former    
grace1 and his grace wrought before     
he saw any such propensness1 any such   
disposition2 grace was first1    and his
 grace is his1 it is none of thine4     
,one of many instances in dogmatic      
theology1 in which the half of a  divine
 truth has passed into a fearful error  

by being mistaken for the  whole truth4 
,ib4 p4 #f4 ,d4      ,god's justice     
required blood1 but that blood is not   
spilt1 but poured    from that head to  
our hearts1 into the veins and wounds of
 our own    souls3 there was blood shed1
 but no blood lost4      ,it is         
affecting to observe how this great     
man's mind sways and  oscillates between
 his reason1 which demands in the word  
'blood' a  symbolic meaning1 a spiritual
 interpretation1 and the habitual awe   
for  the letter2 so that he himself     
seems uncertain whether he means the    
physical lymph1 'serum1' and globules   
that trickled from the wounds  of the   
nails and thorns down the sides and face
 of ,jesus1 or the blood  of the ,son of
 ,man1 which he who drinketh not cannot 
live4 ,yea1 it is  most affecting to see
 the struggles of so great a mind to    
preserve its  inborn fealty to the      
reason under the servitude to an        
accepted article  of belief1 which was1 
alas6 confounded with the high          

obligations of  faith2--faith the       
co-adunation of the finite individual   
will with the  universal reason1 by the 
submission of the former to the latter4 
,to  reconcile redemption by the        
material blood of ,jesus with the mind  
of the  spirit1 he seeks to spiritualize
 the material blood itself in all men6  
,and a deep truth lies hidden even in   
this4 ,indeed the whole is a  profound  
subject1 the true solution of which may 
best1 ,god's grace  assisting1 be sought
 for in the collation of ,paul with     
,john1 and  specially in ,st4 ,paul's   
assertion that we are baptized into the 
death of  ,christ1 that we may be       
partakers of his resurrection and life4 
#c ,it  was not on the visible cross1 it
 was not directing attention to the     
blood-drops on his temples and sides1   
that our blessed ,redeemer said1  ',this
 is my body'1 and 'this is my blood6    
,ib4 p4 #i4 ,a4      ,but if we consider
 those who are in heaven1 and have been 
so from the    first minute of their    

creation1 angels1 why have they1 or how 
have    they any reconciliation8 c4     
,the history and successive meanings of 
the term 'angels' in the ,old and  ,new 
,testaments1 and the idea that shall    
reconcile all as so many several  forms1
 and as it were perspectives1 of one and
 the same truth--this is  still a       
'desideratum' in ,christian theology4   
,ib4 ,c4      ,for1 at the general      
resurrection1 7which is rooted in the   
resurrection    of ,christ1 and so hath 
relation to him7 the creature 'shall be 
delivered from the bondage of corruption
 into the glorious liberty of    the    
children of ,god2 for which the whole   
creation groans1 and travails    in pain
 yet'4 7,rom4 viii4 #ba47 ,this         
deliverance then from this    bondage   
the whole creature hath by ,christ1 and 
that is their    reconciliation4 ,and   
then are we reconciled by the blood of  
his cross1    when having crucified     
ourselves by a true repentance1 we      
receive the    real reconciliation in   

his blood in the sacrament4 ,but the    
most proper    and most literal sense of
 these words1 is1 that all things in    
heaven    and earth be reconciled to    
,god 7that is1 to his glory1 to a fitter
    disposition to glorify him7 by being
 reconciled to another in ,christ2      
that in him1 as head of the church1 they
 in heaven1 and we upon earth1    be    
united together as one body in the      
communion of saints4    ,a very meagre  
and inadequate interpretation of this   
sublime text4 ,the  philosophy of life1 
which will be the 'corona et finis      
coronans' of the  sciences of           
comparative anatomy and zoology1 will   
hereafter supply a  fuller and nobler   
comment4      ,ib4 p4 #i4 ,a4 and ,b4   
,the blood of the sacrifices was brought
 by the high priest 'in sanctum         
sanctorum'1 into the place of greatest  
holiness2 but it was brought    but     
once1 'in festo expiationis'1 in the    
feast of expiation2 but in    the other 
parts of the temple it was sprinkled    

every day4 ,the blood of    the cross of
 ,christ ,jesus hath had this effect 'in
 sancto sanctorum'1    c4 444 '7to7'    
,christ ,jesus4    ,a truly excellent   
and beautiful paragraph4      ,ib4 ,c4  
,if you will mingle a true religion1 and
 a false religion1 there is no          
reconciling of ,god and ,belial in this 
text4 ,for the adhering of    persons   
born within the ,church of ,rome to the 
,church of ,rome1 our law    says       
nothing to them if they come2 but for   
reconciling to the ,church    of ,rome1 
for persons born within the allegiance  
of the king1 or for    persuading of men
 to be so reconciled1 our law hath      
called by an    infamous and capital    
name of treason1 and yet every tavern   
and    ordinary is full of such         
traitors1 c4    ,a strange transition   
from the ,gospel to the ,english        
statute-book6 ,but ,i  may observe1 that
 if this statement could be truly made  
under ,james ,i1  there was abundantly  
ampler ground for it in the following   

reign4 ,and  yet with what bitter spleen
 does ,heylyn1 ,laud's creature1 arraign
 the  ,parliamentarians for making the  
same complaint6      ,serm4 ,,ii4       
,isaiah vii4 #ad4 p4 #aa4    ,the fear  
of giving offence1 especially to good   
men1 of whose faith in  all essential   
points we are partakers1 may reasonably 
induce us to be  slow and cautious in   
making up our minds finally on a        
religious  question1 and may1 and ought 
to1 influence us to submit our          
conviction  to repeated revisals and    
rehearings4 ,but there may arrive a time
 of such  perfect clearness of view     
respecting the particular point1 as to  
supersede all fear of man by the higher 
duty of declaring the whole  truth in   
,jesus4 ,therefore1 having now          
overpassed six-sevenths of the  ordinary
 period allotted to human life1--resting
 my whole and sole hope  of salvation   
and immortality on the divinity of      
,christ1 and the  redemption by his     
cross and passion1 and holding the      

doctrine of the  ,triune ,god as the    
very ground and foundation of the       
,gospel faith1--,i  feel myself enforced
 by conscience to declare and avow1     
that1 in my  deliberate judgment1 the   
',christopdia' prefixed to the third    
,gospel and  concorporated with the     
first1 but1 according to my belief1 in  
its  present form the latest of the     
four1 was unknown to1 or not recognized 
by1 the ,apostles ,paul and ,john2 and  
that1 instead of supporting the         
doctrine of the ,trinity1 and the       
,filial ,godhead of the ,incarnate      
,word1  as set forth by ,john i #a1 and 
by ,paul1 it1 if not altogether         
irreconcilable with this faith1 doth yet
 greatly weaken and bedim its  evidence2
 and that1 by the too palpable          
contradictions between the  narrative in
 the first ,gospel and that in the      
third1 it has been a  fruitful magazine 
of doubts respecting the historic       
character of the  ,gospels themselves4  
,i have read most of the criticisms on  

this text1 and  my impression is1 that  
no learned ,jew can be expected to      
receive the  common interpretation as   
the true primary sense of the words4    
,the  severely literal ,aquila renders  
the ,hebrew word ,greek3 neanis4 ,but   
were it asked of me3 ,do you then       
believe our ,lord to have been the ,son 
of ,mary by ,joseph8 ,i reply3 ,it is a 
point of religion with me to have no    
belief one way or the other4 ,i am in   
this way like ,st4 ,paul1 more than     
content not to know ,christ himself     
,greek3 kat srka4 ,it is enough for  me 
to know that the ,son of ,god 'became   
flesh'1 ,greek3 srx egneto  genmenos ek 
gynaiks #d and more than this1 it       
appears to me1 was  unknown to the      
,apostles1 or1 if known1 not taught by  
them as  appertaining to a saving faith 
in ,christ4    ,october #ahca4          
,note the affinity in sound of 'son' and
 'sun'1 ',sohn' and ',sonne'1 which  is 
not confined to the ,saxon and ,german1 
or the ,gothic dialects  generally4 ,and

 observe 'conciliare vershnenconfiliare1
 facere esse cum  filio'1 one with the  
,son4      ,ib4 p4 #ag4 ,b4      ,it is 
a singular testimony1 how acceptable to 
,god that state of    virginity is4 ,he 
does not dishonor physic that magnifies 
health2 nor    does he dishonor         
marriage1 that praises virginity2 let   
them embrace    that state that can1 c4 
,one of the sad relics of ,patristic    
super-moralization1 aggravated by       
,papal ambition1 which clung to too many
 divines1 especially to those of  the   
second or third generation after        
,luther4 ,luther himself was too        
spiritual1 of too heroic faith1 to be   
thus blinded by the declamations  of the
 ,fathers1 whom1 with the exception of  
,augustine1 he held in very  low esteem4
      ,ib4 ,d4        ,and ,helvidius   
said1 she had children after4           
',annon ,scriptura ipsa'8 ,and a        
'heresy1' too6 ,i think ,i might safely 
put  the question to any serious1       
spiritual-minded1 ,christian3 ,what one 

inference tending to edification1 in the
 discipline of will1 mind1 or           
affections1 he can draw from the        
speculations of the last two or three   
pages of this ,sermon respecting ,mary's
 pregnancy and parturition8  ,can--,i   
write it emphatically--can such points  
appertain to our faith  as ,christians1 
which every parent would decline        
speaking of before a  family1 and which1
 if the questions were propounded by    
another in the  presence of my daughter1
 aye1 or even of my1 no less1 in mind   
and  imagination1 innocent wife1 ,i     
should resent as an indecency8          
,serm4 ,,iii4 ,gal4 iv4 #d1 #e4 p4 #bj4 
',god sent forth his ,son made of a     
woman'4      ,i never can admit that    
,greek3 genmenon and ,greek3 egneto in  
,st4  ,paul and ,st4 ,john are          
adequately1 or even rightly1 rendered by
 the  ,english 'made4'      ,ib4 p4 #ba1
 ,a4      ,what miserable revolutions   
and changes1 what downfalls1 what       
break-necks and precipitations may we   

justly think ourselves ordained    to1  
if we consider1 that in our coming into 
this world out of our    mothers' womb1 
we do not make account that a child     
comes right1 except    it come with the 
head forward1 and thereby prefigure that
 headlong    falling into calamities    
which it must suffer after8      ,the   
taste for these forced and fantastic    
analogies1 ,donne1 with the  greater    
number of the learned prelatic divines  
from ,james ,i4 to the  ,restoration1   
acquired from that too great partiality 
for the ,fathers1  from ,irenus to      
,bernard1 by which they sought to       
distinguish themselves  from the        
,puritans4      ,ib4 ,c4      ,that now 
they 7the ,jews17 express a kind of     
conditional acknowledgment    of it1 by 
this barbarous and inhuman custom of    
theirs1 that they    always keep in     
readiness the blood of some ,christian1 
with which they    anoint the body of   
any that dies amongst them1 with these  
words2 ,if    ,jesus ,christ were the   

,messias1 then may the blood of this    
,christian    avail thee to salvation6  
,is it possible that ,donne could have  
given credit to this absurd legend6  ,it
 was1 ,i am aware1 not an age of        
critical 'acumen'2 grit1 bran1  and     
flour1 were swallowed in the unsifted   
mass of their erudition4 ,still  that a 
man like ,donne should have imposed on  
himself such a set of idle  tales1 as he
 has collected in the next paragraph for
 facts of history1  is scarcely         
credible2 that he should have attempted 
to impose them on  others1 is most      
melancholy4      ,ib4 p4 #bb4 ,d4 ,e4   
,he takes the name of the son of a      
woman1 and 'wanes' the miraculous       
name of the son of a virgin4--,christ   
'waned' the glorious name of ,son    of 
,god1 and the miraculous name of ,son of
 a virgin too2 which is not    omitted  
to draw into doubt the perpetual        
virginity of the blessed    virgin1 the 
mother of ,christ1 c4    ,very          
ingenious2 but likewise very            

presumptuous1 this arbitrary            
attribution of ,st4 ,paul's silence1 and
 presumable ignorance of the  virginity 
of ,mary1 to ,christ's own determination
 to have the fact passed  over4         
,n4,b4 ,is 'wane' a misprint for 'wave' 
or 'waive8' ,it occurs so often1 as  to 
render its being an 'erratum'           
improbable2 yet ,i do not remember  to  
have met elsewhere 'wane' used for      
'decline' as a verb active4      ,ib4 p4
 #bc4 ,a4      ,if there were reason for
 it1 it were no miracle4    ,the        
announcement of the first comet1 that   
had ever been observed1 might  excite   
doubt in the mind of an astronomer1 to  
whom1 from the place where  he lived1 it
 had not been visible4 ,but his reason  
could have been no  objection to it4    
,had ,god pleased1 all women might have 
conceived1  ,greek3 aneu tou andrs1 as  
many of the 'polypi' and 'planari' do4  
,not  on any such ground do ,i suspend  
myself on this as an article of faith2  
but because ,i doubt the evidence4      

,ib4 p4 #be4 ,a--,e4      ,though we may
 think thus in the law of reason1 yet1  
c4    ,it is1 and has been1 a           
misfortune1 a grievous and manifold loss
 and  hindrance for the interests of    
moral and spiritual truth1 that even our
  best and most vigorous theologians and
 philosophers of the age from  ,edward  
,,vi4 to ,james ,,ii4 so generally      
confound the terms1 and so too  often   
confound the subjects themselves1 reason
 and understanding2 yet  the diversity1 
the difference in kind1 was known to1   
and clearly  admitted by1 many of       
them1--by ,hooker for instance1 and it  
is implied in  the whole of ,bacon's    
',novum ,organum'4 ,instead of the 'law 
of reason1'  ,donne meant1 and ought to 
have said1 'judging according to the    
ordinary  presumptions of the           
understanding1' that is1 the faculty    
which1  generalizing particular         
experiences1 judges of the future by    
analogy to  the past4    ,taking the    
words1 however1 in their vulgar sense1  

,i most deliberately  protest against   
all the paragraphs in this page1 from ,a
 to ,e1 and should  cite them1 with a   
host of others1 as sad effects of the   
confusion of the  reason and the        
understanding1 and of the consequent    
abdication of the  former1 instead of   
the bounden submission of the latter to 
a higher  light4 ,faith itself is but an
 act of the will1 assenting to the      
reason  on its own evidence without1 and
 even against1 the understanding4 ,this 
indeed is1 ,i fully agree1 to be brought
 into captivity to the faith4 #e        
,ib4 p4 #bf4 ,a4 ,b4      ,and therefore
 to be 'under the ,law1' signifies here 
thus much2 to be a    debtor to the law 
of nature1 to have a testimony in our   
hearts and    consciences1 that there   
lies a law upon us1 which we have no    
power in    ourselves to perform1 c4    
,this exposition of the term 'law' in   
the epistles of ,st4 ,paul is most  just
 and important4 ,the whole should be    
adopted among the notes to the  epistle 

to the ,romans1 in every ,bible printed 
with notes4      ,ib4 p4 #bg4 ,a4       
,and this was his first work1 'to       
redeem1' to vindicate them from the     
usurper1 to deliver them from the       
intruder1 to emancipate them from    the
 tyrant1 to cancel the covenant between 
hell and them1 and restore    them so   
far to their liberty1 as that they might
 come to their first    master1 if they 
would2 this was 'redeeming4'    ,there  
is an absurdity in the notion of a      
finite divided from1 and  superaddible  
to1 the infinite1--of a particular      
'quantum' of power  separated from1 not 
included in1 omnipotence1 or all-power4 
,but1 alas6  we too generally use the   
terms that are meant to express the     
absolute1  as mere comparatives taken   
superlatively4 ,in one thing only are we
  permitted and bound to assert a       
diversity1 namely1 in ,god and ',hades'1
  the good and the evil will4 ,this     
awful mystery1 this truth1 at once      
certain and incomprehensible1 is at the 

bottom of all religion2 and to  exhibit 
this truth free from the dark phantom of
 the ,manicheans1 or the  two co-eternal
 and co-ordinate principles of good and 
evil1 is the glory  of the ,christian   
religion4    ,but this mysterious       
dividuity of the good and the evil will1
 the will of  the spirit and the will of
 the flesh1 must not be carried beyond  
the  terms 'good' and 'evil4' ,there can
 be but one good will--the spirit in    
all2--and even so1 all evil wills are   
one evil will1 the devil or evil        
spirit4 ,but then the ,one exists for us
 as finite intelligences1  necessarily  
in a two-fold relation1 universal and   
particular4 ,the same  ,spirit within us
 pleads to the ,spirit as without us2   
and in like manner  is every evil mind  
in communion with the evil spirit4 ,but1
 ,o comfort6  the good alone is the     
actual1 the evil essentially potential4 
,hence the  devil is most appropriately 
named the 'tempter1' and the evil hath  
its  essence in the will3 it cannot pass

 out of it4 ,deeds are called evil in   
reference to the individual will        
expressed in them2 but in the great     
scheme of ,providence they are1 only as 
far as they are good1 coerced  under the
 conditions of all true being2 and the  
devil is the drudge of  the ,all-good4  
,serm4 ,,iv4 ,luke ii4 #bi1 #cj4 p4 #bi4
  ,ib4 p4 #cj4 ,b4      ,we shall       
consider that that preparation1 and     
disposition1 and    acquiescence1 which 
,simeon had in his epiphany1 in his     
visible seeing    of ,christ then1 is   
offered to us in this epiphany1 in this 
manifestation and application of ,christ
 in the sacrament2 and that    therefore
 every penitent1 and devout1 and        
reverent1 and worthy    receiver hath   
had in that holy action his 'now'2 there
 are all things    accomplished to him2 
and his 'for1 for his eyes have seen his
    salvation'2 and so may be content1  
nay glad1 'to depart in peace'4      ,o6
 would that ,donne1 or rather that      
,luther before him1 had carried out     

this just conception to its legitimate  
consequences2--that as the  sacrament of
 the ,eucharist is the epiphany for as  
many as receive it in  faith1 so the    
crucifixion1 resurrection1 and ascension
 of ,christ himself  in the flesh1 were 
the epiphanies1 the sacramental acts and
 'phnomena'  of the ',deus patiens'1 the
 visible words of the invisible ,word   
that was  in the beginning1 symbols in  
time and historic fact of the redemptive
  functions1 passions1 and procedures of
 the ,lamb crucified from the           
foundation of the world2--the           
incarnation1 cross1 and passion1--in    
short1 the whole life of ,christ in the 
flesh1 dwelling a man among men1  being 
essential and substantive parts of the  
process1 the total of which  they       
represented2 and on this account proper 
symbols of the acts and  passions of the
 ,christ dwelling in man1 as the ,spirit
 of truth1 and for  as many as in faith 
have received him1 in ,seth and ,abraham
 no less  effectually than in ,john and 

,paul6 ,for this is the true definition 
of a  symbol1 as distinguished from the 
thing1 on the one hand1 and from a  mere
 metaphor1 or conventional exponent of a
 thing1 on the other4 ,had  ,luther     
mastered this great idea1 this          
master-truth1 he would never have       
entangled himself in that most          
mischievous ,sacramentary controversy1  
or  had to seek a murky hiding-hole in  
the figment of ,consubstantiation4      
,ib4 ,b4 ,c4      ,in the first part1   
then 444 ,more he asks not1 less he     
takes not for    any man1 upon any      
pretence of any unconditional decree4   
,a beautiful paragraph1 well worth      
extracting1 aye1 and re-preaching4      
,ib4 p4 #cd4 ,e4      ,when thou comest 
to this seal of thy peace1 the          
sacrament1 pray that    ,god will give  
thee that light that may direct and     
establish thee in    necessary and      
fundamental things2 that is1 the light  
of faith to see    that the ,body and   
,blood of ,christ is applied to thee in 

that action2    but for the manner1 how 
the ,body and ,blood of ,christ is      
there1 wait    his leisure1 if he have  
not yet manifested that to thee3 grieve 
not at    that1 wonder not at that1     
press not for that2 for he hath not     
manifested that1 not the way1 not the   
manner of his presence in the           
,sacrament to the ,church4      ,o6 ,i  
have ever felt1 and for many years      
thought that this 'rem credimus1  modum 
nescimus1' is but a poor evasion4 ,it   
seems to me an attempt so to  admit an  
irrational proposition as to have the   
credit of denying it1 or  to separate an
 irrational proposition from its        
irrationality4 ,i admit #b   #b  #e2 how
 ,i do not pretend to know1 but in some 
way not in  contradiction to the        
multiplication table4 ,to spiritual     
operations the  very term 'mode' is     
perhaps inapplicable1 for these are     
immediate4 ,to  the linking of this with
 that1 of ,a4 with ,z4 by 'intermedia1' 
the term  'mode1'--the question 'how8'  

is properly applied4 ,the assimilation  
of  the spirit of a man to the ,son of  
,god1 to ,god as the ,divine            
,humanity1--this spiritual              
transubstantiation1 like every other    
process  of operative grace1 is         
necessarily modeless4 ,the whole        
question is  concerning the             
transmutation of the sensible elements4 
,deny this1 and to  what does the 'modum
 nescimus' refer8 ,we cannot ask how    
that is done1  which we declare not done
 at all4 ,admit this transmutation1 and 
you  necessarily admit by implication   
the ,romish dogma1 of the separation of 
a sensible thing from the sensible      
accidents which constitute all we  ever 
meant by the thing4 ,to rationalize this
 figment of his church1  ,bossuet has   
recourse to ,spinosism1 and dares make  
,god the substance and  sole 'ens reale'
 of all body1 and by this very          
'hypothesis' baffles his  own end1 and  
does away all miracle in the particular 
instance4      ,ib4 p4 #ce4 ,b4         

,when ,i pray in my chamber1 ,i build a 
temple there that hour2 and that        
minute1 when ,i cast out a prayer in the
 street1 ,i build a temple    there2 and
 when my soul prays without any voice1  
my very body is then    a temple4       
,good2 but it would be better to regard 
solitary1 family1 and templar  devotion 
as distinctions in sort1 rather than    
differences in degree4 ,all  three are  
necessary4      ,ib4 ,e4      ,and that 
more fearful occasion of coming1 when   
they came only to elude    the law1 and 
proceeding in their treacherous and     
traitorous religion    in their heart1  
and yet communicating with us1 draw ,god
 himself into    their conspiracies2 and
 to mock us1 make a mock of ,god1 and   
his    religion too4    ,what1 then1 was
 their guilt1 who by terror and legal   
penalties tempted  their fellow         
,christians to this treacherous mockery8
 ,donne should have  asked himself that 
question4      ,serm4 ,v4 ,exod4 iv4    
#ac4 p4 #ci4    ,ib4 p4 #ci4 ,c4 ,d4    

,it hath been doubted1 and disputed1 and
 denied too1 that this text1    ',o my  
,lord1 send ,i pray thee by the hand of 
him whom thou wilt    send'1 hath any   
relation to the sending of the ,messiah1
 to the    coming of ,christ1 to        
,christmas day2 yet we forbear not to   
wait upon    the ancient ,fathers1 and  
as they said1 to say1 that ,moses 'at   
last' determines all in this1 ',o my    
,lord'1 c4 ,it is a work1    next to the
 great work of the redemption of the    
whole world1 to redeem    ,israel out of
 ,egypt2 and therefore do both works at 
once1 put both    into one hand1 and    
'mitte quem missurus es1 ,send him whom 
,i know    thou wilt send'2 him1 whom1  
pursuing thine own decree1 'thou        
shouldest send'2 send ,christ1 send him 
now1 to redeem ,israel from    ,egypt4  
,this is one of the happier             
accommodations of the 'gnosis'1 that is1
  the science of detecting the mysteries
 of faith in the simplest texts of  the 
,old ,testament history1 to the contempt

 or neglect of the literal and          
contextual sense4 ,it was1 ,i conceive1 
in part at least1 this  'gnosis'1 and   
not knowledge1 as our translation has   
it1 that ,st4  ,paul warns against1 and 
most wisely1 as puffing up1 inflating   
the heart  with self-conceit1 and the   
head with idle fancies4      ,ib4 ,e4   
,but as a thoughtful man1 a pensive1 a  
considerative man1 that stands    still 
for a while with his eyes fixed upon the
 ground before his feet1    when he     
casts up his head1 hath presently1      
instantly the sun or the    heavens for 
his object2 he sees not a tree1 nor a   
house1 nor a steeple    by the way1 but 
as soon as his eye is departed from the 
earth where it    was long fixed1 the   
next thing he sees is the sun or the    
heavens2--so    when ,moses had fixed   
himself long upon the consideration of  
his own    insufficiency for this       
service1 when he took his eye from that 
low    piece of ground1 himself1        
considered as he was then1 he fell upon 

no    tree1 no house1 no steeple1 no    
such consideration as this--,god may    
endow me1 improve me1 exalt me1 enable  
me1 qualify me with faculties    fit for
 this service1 but his first object was 
that which presented an    infallibility
 with it1 ,christ ,jesus himself1 the   
,messias himself1 c4    ,beautifully    
imagined1 and happily applied4      ,ib4
 p4 #dj4 ,b4      ,that 'germen ,jehov'1
 as the prophet ,esay calls ,christ1    
that offspring    of ,jehova1 that bud1 
that blossom1 that fruit of ,god        
himself1 the ,son    of ,god1 the       
,messiah1 the ,redeemer1 ,christ ,jesus1
 grows upon every tree    in this       
paradise1 the ,scripture2 for ,christ   
was the occasion before1    and is the  
consummation after1 of all ,scripture4  
,if this were meant to the exclusion or 
neglect of the primary sense1--if  we   
are required to believe that the sacred 
writers themselves had such  thoughts   
present to their minds1--it would1      
doubtless1 throw the doors  wide open to

 every variety of folly and fanaticism4 
,but it may admit of  a safe1 sound1 and
 profitable use1 if we consider the     
,bible as one work1  intended by the    
,holy ,spirit for the edification of the
 ,church in all  ages1 and having1 as   
such1 all its parts synoptically        
interpreted1 the  eldest by the latest1 
the last by the first1 and the middle by
 both4  ,moses1 or ,david1 or ,jeremiah 
7we might in this view affirm7 meant so 
and  so1 according to the context1 and  
the light under which1 and the          
immediate or proximate purposes for     
which1 he wrote3 but we1 who command    
the whole scheme of the great           
dispensation1 may see a higher and      
deeper  sense1 of which the literal     
meaning was a symbol or type2 and this  
we  may justifiably call the sense of   
the spirit4      ,ib4 p4 #da4 ,b4       
,so in our liturgy 'we stand up at the  
profession of the creed'    thereby to  
declare to ,god and his ,church our     
readiness to stand to1    and our       

readiness to proceed in1 that           
profession4      ,another ,church might 
sit down1 thereby denoting a resolve to 
abide in  this profession4 ,these things
 are indifferent2 but charity1 love of  
peace1 and on indifferent points to     
prefer another's liking to our own1  and
 to observe an order once established   
for order's sake1--these are  not       
indifferent4      ,ib4 p4 #db4 ,c4      
,this paragraph is excellent4 ,alas6 how
 painfully applicable it is to  some of 
our day6      ,ib4 p4 #df4 ,c4          
,howsoever all intend that this is a    
name that denotes essence1 being3       
,being is the name of ,god1 and of ,god 
only4    ,rather1 ,i should say1 'the   
eternal antecedent of being2' ',i that  
shall  be in that ,i will to be'2 the   
absolute will2 the ground of being2 the 
self-affirming 'actus purissimus'4      
,serm4 ,,vi4 ,isaiah liii4 #a4 p4 #eb4  
,a noble sermon in thought and diction4 
,ib4 p4 #ei4 ,e4      ,therefore we have
 a clearer light than this2 'firmiorem  

propheticum    sermonem'1 says ,st4     
,peter2 'we have a more sure word of the
 prophets'2    that is1 as ,st4         
,augustine reads that place1            
'clariorem'1 a more    manifest1 a more 
evident1 declaration in the prophets1   
than in nature1    of the will of ,god  
towards man1 c4      ,the sense of this 
text1 as explained by the context1 seems
 to me  this2--that1 in consequence of  
the fulfilment of so large a proportion 
of the oracles1 the ,christian ,church  
has not only the additional light  given
 by the teaching and miracles of        
,christ1 but even the light  vouchsafed 
to the old ,church 7the prophetic7      
stronger and clearer4      ,ib4 p4 #fj4 
,a4      ,he spake personally1 and he   
spake aloud1 in the declaration of      
miracles2 but 'quis credidit auditui    
,filii8' ,who believed even his         
report8 ,did they not call his preaching
 sedition1 and call his    miracles     
conjuring8 ,therefore1 we have a        
clearer1 that is1 a nearer    light than

 the written ,gospel1 that is1 the      
,church4    ,true2 yet he who should now
 venture to assert this truth1 or even  
contend for a co-ordinateness of the    
,church and the ,written ,word1 must    
bear to be thought a semi-,papist1 an   
'ultra' high-,churchman4 ,still the     
truth is the truth4      ,serm4 ,,vii4  
,john x4 #aj4 p4 #fb4    ,since the     
,revolution in #afhh our ,church has    
been chilled and starved too  generally 
by preachers and reasoners ,stoic or    
,epicurean2--first1 a sort  of pagan    
morality was substituted for the        
righteousness by faith1 and  latterly1  
prudence or ,paleyanism has been        
substituted even for morality4  ,a      
,christian preacher ought to preach     
,christ alone1 and all things in him    
and by him4 ,if he find a dearth in     
this1 if it seem to him a               
circumscription1 he does not know       
,christ1 as the 'pleroma'1 the          
fullness4 ,it is not possible that there
 should be aught true1 or seemly1  or   

beautiful1 in thought1 will1 or deed1   
speculative or practical1 which  may    
not1 and which ought not to1 be evolved 
out of ,christ and the faith  in        
,christ2--no folly1 no error1 no evil to
 be exposed1 or warred  against1 which  
may not1 and should not1 be convicted   
and denounced from  its contrariancy and
 enmity to ,christ4 ,to the ,christian  
preacher ,christ  should be in all      
things1 and all things in ,christ3 he   
should abjure  every argument that is   
not a link in the chain1 of which       
,christ is the  staple and staple ring4 
,ib4 p4 #fd4    ,in this page ,donne    
passes into rhetorical extravagance1    
after the manner  of too many of the    
,fathers from ,tertullian to ,bernard4  
,ib4 p4 #ff4 ,a4      ,some of the later
 authors in the ,roman ,church 444 have 
noted 7'in    several of the ,fathers'7 
some inclinations towards that opinion1 
that    the devil retaining still his   
faculty of free-will1 is therefore      
capable of repentance1 and so of benefit

 by this coming of ,christ4    ,if this 
be assumed1--namely1 the free-will of   
the devil1--as a  consequence would     
indeed follow his capability of         
repenting1 and the  possibility that he 
may repent4 ,but then he is no longer   
what we mean by  the devil2 he is no    
longer the evil spirit1 but simply a    
wicked soul4      ,ib4 p4 #fh4 ,c4      
,as though ,god had said ',qui sum'1 my 
name is ',i am'2 yet in truth it    is  
',qui ero'1 my name is ',i shall be'4   
,nay1 ',i will or shall be in that ,i   
will to be'4 ,i am that only one who  is
 self-originant1 'causa sui'1 whose will
 must be contemplated as  antecedent in 
idea to or deeper than his own          
co-eternal being4 ,but  'antecedent1'   
'deeper1' c4 are mere 'vocabula         
impropria'1 words of  accommodation1    
that may suggest the idea to a mind     
purified from the  intrusive phantoms of
 space and time1 but falsify and        
extinguish the  truth1 if taken as      
adequate exponents4    ,ib4 p4 #fi4 ,c4 

,we affirm that it is not only as       
impious and irreligious a thing1 but    
as senseless and as absurd a thing1 to  
deny that the ,son of ,god hath         
redeemed the world1 as to deny that ,god
 hath created the world4    ,a bold but 
a true saying4 ,the man who1 cannot see 
the redemptive agency  in the creation  
has but a dim apprehension of the       
creative power4      ,ib4 ,d4 ,e4 p4    
#gj4 ,a4    ,these paragraphs exhibit a 
noble instance of giving importance to  
the  single words of a text1 each word  
by itself a pregnant text4 ,here1 too1  
lies the excellence1 the imitable1 but  
alas6 unimitated1 excellence of  our    
divines from ,elizabeth to ,william     
,,iii4      ,ib4 ,d4    ,o1 that our    
clergy did but know and see that their  
tithes and glebes  belong to them as    
officers and functionaries of the       
nationalty1--as  clerks1 and not        
exclusively as theologians1 and not at  
all as ministers  of the ,gospel2--but  
that they are likewise ministers of the 

,church of  ,christ1 and that their     
claims and the powers of that ,church   
are no more  alienated or affected by   
their being at the same time the        
established  clergy1 than they are by   
the common coincidence of being justices
 of the  peace1 or heirs to an estate1  
or stockholders6 #f ,the ,romish divines
  placed the ,church above the          
,scriptures2 our present divines give it
 no  place at all4    ,but ,donne and   
his great contemporaries had not yet    
learnt to be afraid  of announcing and  
enforcing the claims of the ,church1    
distinct from1 and  coordinate with1 the
 ,scriptures4 ,this is one evil         
consequence1 though  most un-necessarily
 so1 of the union of the ,church of     
,christ with the  national ,church1 and 
of the claims of the ,christian pastor  
and preacher  with the legal and        
constitutional rights and revenues of   
the officers of  the national clerisy4  
,our clergymen in thinking of their     
legal rights1  forget those rights of   

theirs which depend on no human law at  
all4      ,ib4 p4 #ga4 ,a4      ,this is
 the difference between ,god's mercy and
 his judgments1 that    sometimes his   
judgments may he plural1 complicated1   
enwrapped in one    another2 but his    
mercies are always so1 and cannot be    
otherwise4    ,a just sentiment         
beautifully expressed4      ,ib4 ,c4    
,whereas the ,christian religion is1 as 
,gregory ,nazianzen says1    'simplex et
 nuda1 nisi prave in artem difficillimam
    converteretur'3 it is a plain1 an   
easy1 a perspicuous truth4    ,a        
religion of ideas1 spiritual truths1 or 
truth-powers1--not of notions  and      
conceptions1 the manufacture of the     
understanding1--is therefore  'simplex  
et nuda'1 that is1 immediate2 like the  
clear blue heaven of  ,italy1 deep and  
transparent1 an ocean unfathomable in   
its depth1 and yet  ground all the way4 
,still as meditation soars upwards1 it  
meets the  arched firmament with all its
 suspended lamps of light4 ,o1 let not  

the  'simplex et nuda' of ,gregory be   
perverted to the ,socinian1 'plain and  
easy for the meanest understandings6'   
,the truth in ,christ1 like the  peace  
of ,christ1 passeth all understanding4  
,if ever there was a  mischievous misuse
 of words1 the confusion of the terms1  
'reason' and  'understanding1' 'ideas'  
and 'notions1' or 'conceptions1' is most
  mischievous2 a ,surinam toad with a   
swarm of toadlings sprouting out of  its
 back and sides4      ,serm4 ,,viii4    
,mat4 v4 #af4 p4 #gg4    ,ib4 ,c4       
,either of the names of this day were   
text enough for a sermon1               
,purification or ,candlemas4 ,join we   
them together1 and raise we only    this
 one note from both1 that all true      
purification is in the light1    c4     
,the illustration of the name of the day
 contained in the first two or  three   
paragraphs of this sermon would be      
censured as quaint by our  modern       
critics4 ,would to heaven we had but    
even a few preachers capable  of such   

quaintnesses6      ,ib4 ,d4      ,every 
good work hath faith for the root2 but  
every faith hath not good    works for  
the fruit thereof4    ,faith1 that is1  
fidelity--the fealty of the finite will 
and  understanding to the reason1 'the  
light that lighteth every man that      
cometh into the world'1 as one with1 and
 representative of1 the absolute  will1 
and to the ideas or truths of the pure  
reason1 the supersensuous  truths1 which
 in relation to the finite will1 and as 
meant to determine  the will1 are moral 
laws1 the voice and dictates of the     
conscience2--this faith is properly a   
state and disposition of the will1  or  
rather of the whole man1 the ,i1 or     
finite will1 self-affirmed4 ,it is      
therefore the ground1 the root1 of which
 the actions1 the works1 the            
believings1 as acts of the will in the  
understanding1 are the trunk and  the   
branches4 ,but these must be in the     
light4 ,the disposition to see  must    
have organs1 objects1 direction1 and an 

outward light4 ,the three  latter of    
these our ,lord gives to his disciples  
in this blessed sermon  on the ,mount1  
preparatorily1 and1 as ,donne rightly   
goes on to observe1  presupposing faith 
as the ground and root4 ,indeed the     
whole of this and  the next page affords
 a noble specimen1 how a minister of the
 ,church of  ,england should preach the 
doctrine of good works1 purified from   
the  poison of the practical ,romish    
doctrine of works1 as the mandioc is    
evenomated by fire1 and rendered safe1  
nutritious1 a bread of life4 ,to        
,donne's exposition the heroic          
,solifidian1 ,martin ,luther himself1   
would  have subscribed1 hand and heart4 
,ib4 p4 #gh4 ,c4      ,and therefore our
 latter men of the ,reformation are not 
to be blamed1    who for the most1      
pursuing ,st4 ,cyril's interpretation1  
interpret this    universal 'light that 
lighteneth every man' to be the light of
    nature4      ,the error here1 and it
 is a grievous error1 consists in the   

word  'nature4' ,there is1 there can be1
 no light of nature3 there may be a     
light in or upon nature2 but this is the
 light that shineth down into  the      
darkness1 that is1 the nature1 and the  
darkness comprehendeth it  not4 ,all    
ideas1 or spiritual truths1 are         
supernatural4      ,ib4 p4 #gi4         
,throughout this page1 ,donne rather too
 much plays the rhetorician4 ,if  the   
faith worketh the works1 what is true of
 the former must be equally  affirmed of
 the latter2--'causa caus causa         
causati'4 ,besides1 he falls  into      
something like a confusion of faith with
 belief1 taken as a  conviction or      
assent of the judgment4 ,the faith and  
the righteousness of  a ,christian are  
both alike his1 and not his--the faith  
of ,christ in him1  the righteousness in
 and for him4 ',i am crucified with     
,christ3  nevertheless ,i live2 yet1 not
 ,i1 but ,christ liveth in me3 and the  
life  which ,i now live in the flesh ,i 
live by the faith of the ,son of ,god1  

who  loved me1 and gave himself for me'4
 #g    ,donne was a truly great man2    
but1 after all1 he did not possess that 
full1 steady1 deep1 and yet             
comprehensive1 insight into the nature  
of  faith and works which was vouchsafed
 to ,martin ,luther4 ,donne had not     
attained to the reconciling of          
distinctity with unity1--ours1 yet      
,god's2  ,god's1 yet ours4      ,ib4 ,d4
      ',velle et nolle nostrum est'1 to 
assent1 or to dis-assent1 is our own4   
,is not this1 even with the saving      
afterwards1 too nakedly expressed8      
,ib4      ,and certainly our works are  
more ours than our faith is2 and man    
concurs otherwise in the acting and     
perpetration of a good work1 than    he 
doth in the reception and admission of  
faith4    ,why8 ,because ,donne         
confounds the act of faith with the     
assent of the  fancy and understanding  
to certain words and conceptions4       
,indeed1 with  all my reverence for ,dr4
 ,donne1 ,i must warn against the       

contents of this  page1 as scarcely     
tenable in logic1 unsound in            
metaphysics1 and unsafe1  slippery      
divinity2 and principally in that he    
confounds faith--  essentially an act1  
the fundamental work of the             
,spirit--with belief1  which is then    
only good when it is the effect and     
accompaniment of faith4      ,ib4 p4    
#hj4 ,d4      ,because things good in   
their institution may he depraved in    
their    practice--'ergone nihil        
ceremoniarum rudioribus dabitur1 ad     
juvandam    eorum imperitiam8'          
,some ceremonies may be for the         
conservation of order and civility1 or  
to  prevent confusion and unseemliness2 
others are the natural or  conventional 
language of our feelings1 as bending the
 knees1 or bowing  the head2 and to     
neither of these two sorts do ,i object4
 ,but as to the  'adjuvandam rudiorum   
imperitiam'1 ,i protest against all such
 ceremonies1  and the pretexts for them1
 'in toto'4 ,what8 ,can any ceremony be 

more  instructive than the words        
required to explain the ceremony8 ,i    
make but  two exceptions1 and those     
where the truths signified are so vital1
 so  momentous1 that the very occasion  
and necessity of explaining the sign    
are of the highest spiritual value4     
,yet1 alas6 to what gross and           
calamitous superstitions have not even  
the visible signs in ,baptism and  the  
,eucharist given occasion6      ,ib4 p4 
#ha4 ,e4      ,blessed ,st4 ,augustine  
reports1 7if that epistle be ,st4       
,augustine's7    that when himself was  
writing to ,st4 ,hierome1 to know his   
opinion of    the measure and quality of
 the joy and glory of heaven1 suddenly  
in    his chamber there appeared        
'ineffabile lumen'1 says he1 an         
unspeakable1 an unexpressible light1 444
 and out of that light issued    this   
voice1 ',hieronymi anima sum'1 c4       
,the grave recital of this ridiculous   
legend is one instance of what ,i  have 
called the ,patristic leaven in ,donne1 

who assuredly had no belief  himself in 
the authenticity of this letter4 ,but   
yet it served a purpose4  ,as to ,master
 ,conradus1 just above1 who could read  
at night by the light  at his fingers'  
ends1 he must of course have very       
recently been shaking  hands with       
,lucifer4      ,ib4 p4 #hc4 ,d4         
,eve's recognition upon the birth of her
 first son1 ',cain ,i have    gotten1 ,i
 possess a man from the ,lord4'    ',i  
have gotten the ,jehovah-man'1 is1 ,i   
believe1 the true rendering  and sense  
of the ,hebrew words4 ,eve1 full of the 
promise1 supposed her  first-born1 the  
first-born on earth1 to be the promised 
deliverer4                              
,ib4 p4 #hd4 ,d4 ,e4                    
,serm4 ,,ix4 ,rom4 xiii4 #g4 p4 #hf1    
,admirable passages4                ,ib4
 p4 #ij4 ,a4                            
,that soul that is accustomed1 c4       
,ib4 p4 #id4 ,a4 ,b4        ,serm4      
,,xii4 ,mat4 v4 #b4 p4 #aab4  ,ib4 ,b4  
,c4 ,d4    ,the disposition of our      

,church divines1 under ,james ,i1 to    
bring back the  stream of the           
,reformation to the channel and within  
the banks formed in  the first six      
centuries of the ,church1 and their     
alienation from the  great patriarchs of
 ,protestantism1 ,luther1 ,calvin1      
,zuinglius1 and  others1 who held the   
,fathers of the 'ante'-,papal ,church1  
with  exception of ,augustine1 in light 
esteem1 this disposition betrays itself 
here and in many other parts of ,donne4 
,for here ,donne plays the ,jesuit1     
disguising the truth1 that even as early
 as the third century the ,church  had  
begun to ,paganize ,christianity1 under 
the pretext1 and no doubt in  the hope1 
of ,christianizing ,paganism4 ,the      
mountain would not go to  ,mahomet1 and 
therefore ,mahomet went to the mountain4
      ,ib4 p4 #aae4 ,a4    ,an excellent
 passage4      ,ib4 p4 #aag4 ,e4        
,and therefore when the prophet says1   
',quis sapiens1 et intelliget hc8       
,who is so wise as to find out this     

way'8 he places this cleanness    which 
we inquire after in wisdom4 ,what is    
wisdom8    ,the primitive ,church       
appropriated the name to the third      
'hypostasis' of  the ,trinity2 hence    
',sancta ,sophia' became the distinctive
 name of the  ,holy ,ghost2 and the     
temple at ,constantinople1 dedicated by 
,justinian to  the ,holy ,ghost1 is     
called the ,church--alas6 now the       
mosque--of ,santa  ,sophia4 ,now this   
suggests1 or rather implies1 a far      
better and more  precise definition of  
wisdom than ,donne's4 ,the distinctive  
title of the  ,father1 as the ,supreme  
,will1 is the ,good2 that of the        
only-begotten  ,word1 as the ,supreme   
,reason1 7',ens ,realissimum'1 ,greek3  
,ho,o ,n1 the  ,being7 is the ,true2 and
 the ,spirit proceeding from the ,good  
through the  ,true is the ,wisdom4      
,goodness in the form of truth is       
wisdom4 ,wisdom is  the pure will1      
realizing itself intelligently1 or the  
good manifesting  itself as the truth1  

and realized in the act4 ,wisdom1 life1 
love1  beauty1 the beauty of holiness1  
are all 'synonyma' of the ,holy ,spirit4
    #f1 ,december1 #ahca4      ,ib4 p4  
#aba4 ,a4      ,the ,arians' opinion1   
that ,god the ,father only was          
invisible1 but the    ,son 'and the     
,holy ,ghost' might be seen4    ,here we
 have an instance1 one of many1 of the  
inconveniences and  contradictions that 
arise out of the assumed contrary       
essences of body  and soul2 both        
substances1 and independent of each     
other1 yet so  absolutely diverse as    
that the one is to be defined by the    
negation of  the other4      ,serm4     
,,xiii4 ,job xvi4 #ag1 #ah1 #ai4 p4     
#abg4  ,ib4 p4 #abi4 ,a4 ,b4 ,c4  ,ib4  
pp4 #acd4 #ace4    ,truly excellent4    
,serm4 ,,xv4 #a ,cor4 xv4 #bf4 p4 #add4 
,ib4 ,d4      ,who1 then1 is this enemy8
 an enemy that may thus far think       
himself    equal to ,god1 that as no man
 ever saw ,god1 and lived2 so no man    
ever    saw this enemy1 and lived2 for  

it is death4    ,this borders rather too
 closely on the ,irish ,franciscan's    
conclusion to  his sermon of            
thanksgiving3 ,above all1 brethren1 let 
us thankfully laud  and extol ,god's    
transcendant mercy in putting death at  
the end of life1  and thereby giving us 
all time for repentance6    ,dr4 ,donne 
was an eminently witty man in a very    
witty age2 but to the  honour of his    
judgment let it be said1 that though his
 great wit is  evinced in numberless    
passages1 in a few only is it shown off4
 ,this  paragraph is one of those rare  
exceptions4    ,n4 ,b4 ,nothing in      
,scripture1 nothing in reason1 commands 
or authorizes us  to assume or suppose  
any bodiless creature4 ,it is the       
incommunicable  attribute of ,god4 ,but 
all bodies are not flesh1 nor need we   
suppose that  all bodies are            
corruptible4 ',there are bodies         
celestial'4 ,in the three  following    
paragraphs of this sermon1 we trace wild
 fantastic positions  grounded on the   

arbitrary notion of man as a mixture of 
heterogeneous  components1 which ,des   
,cartes shortly afterwards carried into 
its  extremes4 ,on this doctrine the man
 is a mere phenomenal result1 a sort  of
 brandy-sop or toddy-punch4 ,it is a    
doctrine unsanctioned by1 and  indeed   
inconsistent with1 the ,scriptures4 ,it 
is not true that body  'plus' soul makes
 man4 ,man is not the 'syntheton' or    
composition of body  and soul1 as the   
two component units4 ,no2 man is the    
unit1 the  'prothesis'1 and body and    
soul are the two poles1 the positive and
  negative1 the 'thesis' and            
'antithesis' of the man2 even as        
attraction  and repulsion are the two   
poles in and by which one and the same  
magnet  manifests itself4      ,ib4 p4  
#adf4 ,b4      ,for it is not so great a
 depopulation to translate a city from  
merchants to husbandmen1 from shops to  
ploughs1 as it is from many             
husbandmen to one shepherd2 and yet that
 hath been often done4    ,for example1 

in the ,highlands of ,scotland in our   
own day4      ,ib4 p4 #adh4 ,a4         
,the ashes of an oak in the chimney are 
no epitaph of that oak1 to tell    me   
how high or how large that was4 ,it     
tells me not what flocks it    sheltered
 while it stood1 nor what men it hurt   
when it fell4 ,the dust    of great     
persons' graves is speechless too1 it   
says nothing1 it    distinguishes       
nothing4 ,as soon the dust of a wretch  
whom thou wouldst    not1 as of a prince
 whom thou couldst not1 look upon1 will 
trouble    thine eyes1 if the wind blow 
it thither2 and when a whirlwind hath   
blown the dust of the churchyard unto   
the church1 and the man sweeps    out   
the dust of the church into the         
church-yard1 who will undertake to      
sift those dusts again1 and to          
pronounce2--this is the patrician1 this 
is the noble1 flour1 and this the       
yeomanly1 this the plebeian1 bran4    #h
      ,very beautiful indeed4      ,ib4 
p4 #adi4 ,c4      ,but when ,i lie under

 the hands of that enemy1 that hath     
reserved    himself to the last1 to my  
last bed2 then when ,i shall be able to 
stir    no limb in any other measure    
than a fever or a palsy shall shake     
them2    when everlasting darkness shall
 have an inchoation in the present      
dimness of mine eyes1 and the           
everlasting gnashing in the present     
chattering of my teeth1 and the         
everlasting worm in the present         
gnawing of the agonies of my body and   
anguishes of my mind2 when the    last  
enemy shall watch my remediless body1   
and my disconsolate soul                
there1--there1 where not the physician  
in his way1 perchance not the    priest 
in his1 shall be able to give any       
assistance2 and when he hath    sported 
himself with my misery1 c4    ,this is  
powerful2 but is too much in the style  
of the monkish preachers3  ',papam      
redolet'4 ,contrast with this ,job's    
description of death1 #i and  ,st4      
,paul's 'sleep in the ,lord'4      ,ib4 

p4 #aej4 ,a4      ,neither doth ,calvin 
carry those emphatical words which are  
so often    cited for a proof of the    
last resurrection1--'that he knows his  
,redeemer lives1 that he knows he shall 
stand the last man upon earth1    that  
though his body be destroyed1 yet in his
 flesh and with his eyes    shall he see
 ,god'--to any higher sense than so1    
that how low soever he    be brought1 to
 what desperate state soever he be      
reduced in the eyes    of the world1 yet
 he assures himself of a resurrection1 a
 reparation1    a restitution to his    
former bodily health1 and worldly       
fortune which    he had before4 ,and    
such a resurrection we all know ,job    
had4    ,i incline to ,calvin's opinion1
 but am not decided4 ',after my skin'1  
must  be rendered 'according to1 or as  
far as my skin is concerned4' ',though  
the flies and maggots in my ulcers have 
destroyed my skin1 yet still1  and in my
 flesh1 ,i shall see ,god as my         
,redeemer'4 ,now ,st4 ,paul says1  that 

flesh and blood cannot 7,greek3 srx ka  
aima--ou dynantai7  inherit the kingdom 
of heaven1 that is1 the spiritual world4
 ,besides how  is the passage1 as       
commonly interpreted1 consistent with   
the numerous  expressions of doubt and  
even of despondency in ,job's speeches8 
#aj      ,ib4 ,b4 ,c4 7,ezekiel's vision
 xxxvii47    ,i cannot but think that   
,dr4 ,donne1 by thus antedating the     
distinct  belief of the ,jews in the    
resurrection1 which you all know        
already1  destroys in great measure the 
force and sublimity of this vision4     
,besides1 it does not seem1 in the      
common people at least1 to have been    
much more than a mongrel                
,egyptian-catacomb sort of faith1 or    
rather  superstition4    ,in fine4 ,this
 is one of ,donne's least estimable     
discourses2 the worst  sermon on the    
best text4 ,yet what a ,donne-like      
passage is this that  follows6      ,p4 
#adf4 ,a4      ,let the whole world be  
in thy consideration as one house2 and  

then    consider in that1 in the        
peaceful harmony of creatures1 in the   
peaceful succession1 and connexion of   
causes and effects1 the peace of        
nature4 ,let this kingdom1 where ,god   
hath blessed thee with a being1 be      
the gallery1 the best room of that      
house1 and consider in the two    walls 
of that gallery1 the ,church and the    
state1 the peace of a royal    and      
religious wisdom4 ,let thine own family 
be a cabinet in this    gallery1 and    
find in all the boxes thereof1 in the   
several duties of    wife and children1 
and servants1 the peace of virtue1 and  
of the    father and mother of all      
virtues1 active discretion1 passive     
obedience2 and then lastly1 let thine   
own bosom be the secret box and         
reserve in this cabinet1 and then the   
gallery of the best home that    can be 
had1 peace with the creature1 peace in  
the ,church1 peace in the    state1     
peace in thy house1 peace in thy heart1 
is a fair model1 and a    lovely design 

even of the heavenly ,jerusalem1 which  
is visio pacis1    where there is no    
object but peace4      ,serm4 ,,xvi4    
,john xi4 #ce4 p4 #aec4  ,ib4 ,c4       
,the ,masorites 7the ,masorites are the 
critics upon the ,hebrew ,bible1    the 
,old ,testament7 cannot tell us1 who    
divided the chapters of the ,old        
,testament into verses3 neither can any 
other tell1 who did it in the    ,new   
,testament4 #aa    ,how should the      
,masorites1 when the ,hebrew ,scriptures
 were not as far as  we know divided    
into verses at all in their time8 ,the  
,jews seem to have  adopted the         
invention from the ,christians1 who were
 led to it in the  construction of      
,concordances4      ,ib4 p4 #aed4 ,e4   
,if they killed ,lazarus1 had not       
,christ done enough to let them see     
that he could raise him again8          
,malice1 above all party-malice1 is     
indeed a blind passion1 but one can     
scarcely conceive the chief priests such
 dolts as to think that ,christ  could  

raise ,lazarus again4 ,their malice     
blinded them as to the nature of  the   
incident1 made them suppose a conspiracy
 between ,jesus and the  family of      
,lazarus1 a mock burial1 in short2 and  
this may be one1 though  it is not1 ,i  
think1 the principal1 reason for this   
greatest miracle  being omitted in the  
other ,gospels4      ,ib4 p4 #aee4 ,b4  
,christ might ungirt himself1 and give  
more scope and liberty to his           
passions than any other man2 both       
because he had no original sin    within
 to drive him1 c4    ,how then is he    
said to have 'condemned sin in the      
flesh'8 ,without guilt1  without actual 
sin1 assuredly he was2 but ,greek3      
egneto srx1 and  what can we mean by    
original sin relatively to the flesh1   
but that man  is born with an animal    
life and a material organism that render
 him  temptible to evil1 and which tends
 to dispose the life of the will to     
contradict the light of the reason8 ,did
 ,st4 ,paul by ,greek3 homoimati  sarks 

hamartis mean a deceptive resemblance8  
#ab      ,ib4 ,d4    ,i can see no      
possible edification that can arise from
 these  ultra-,scriptural speculations  
respecting our ,lord4      ,ib4 p4 #aeg4
 ,a4      ,though the ,godhead never    
departed from the carcase 444 yet       
because the    human soul was departed  
from it1 he was no man4    ,donne was a 
poor metaphysician2 that is1 he never   
closely questioned  himself as to the   
absolute meaning of his words4 ,what did
 he mean by the  'soul8' what by the    
'body8' #ac      ,ib4 ,d4      ,and ,i  
know that there are authors of a middle 
nature1 above the    philosophers1 and  
below the ,scriptures1 the ,apocryphal  
books4    ,a whimsical instance of the  
disposition in the mind for every pair  
of  opposites to find an                
intermediate1--a 'mesothesis' for every 
'thesis'  and 'antithesis'4 ,thus       
,scripture may be opposed to philosophy2
 and then  the ,apocryphal books will be
 philosophy relatively to ,scripture1   

and  ,scripture relatively to           
philosophy4      ,ib4 p4 #aei4 ,b4      
,and therefore the same author          
7,epiphanius7 says1 that because they   
thought it an uncomely thing for ,christ
 to weep for any temporal    thing1 some
 men have expunged and removed that     
verse out of ,st4 ,luke's    ,gospel1   
that ',jesus1 when he saw that city1    
wept'4 #ad      ,this1 by the by1 rather
 indiscreetly lets out the liberties1   
which the  early ,christians took with  
their sacred writings4 ,origen1 who1 in 
answer  to ,celsus's reproach on this   
ground1 confines the practice to the    
heretics1 furnishes proofs of the       
contrary himself in his own comments4   
,ib4 p4 #afa4 ,d4      ,that world1     
which finds itself in an authumn in     
itself1 finds itself    in a spring in  
our imaginations4    ,worthy almost of  
,shakspeare6      ,serm4 ,,xvii4 ,matt4 
xix4 #ag4 p4 #afc4  ,ib4 ,e4      ,the  
words are part of a dialogue1 of a      
conference1 between ,christ and    a man

 who proposed a question to him2 to whom
 ,christ makes an answer    by way of   
another question1 ',why callest thou me 
good8' c4 ,in the    words1 and by      
occasion of them1 we consider the text1 
the context1 and    the pretext2 not as 
three equal parts of the building2 but  
the    context1 as the situation and    
prospect of the house1 the pretext1 as  
the access and entrance into the house1 
and then the text itself1 as    the     
house itself1 as the body of the        
building3 in a word1 in the text    the 
words2 in the context the occasion of   
the words2 in the pretext    the        
purpose1 the disposition of him who gave
 the occasion4    ,what a happy example 
of elegant division of a subject6 ,and  
so also the  'compendium' of            
,christianity in the preceding paragraph
 7,d74 ,our great  divines were not     
ashamed of the learned discipline to    
which they had  submitted their minds   
under ,aristotle and ,tully1 but brought
 the  purified products as sacrificial  

gifts to ,christ4 ,they baptized the    
logic and manly rhetoric of ancient     
,greece4      ,ib4 p4 #afd4 ,a4 ,b4     
,excellent illustration of fragmentary  
morality1 in which each man takes  his  
choice of his virtues and vices4        
,ib4 ,d4      ,men perish with          
whispering sins1 nay1 with silent sins1 
sins that    never tell the conscience  
they are sins1 as often as with crying  
sins4      ,yea1 ,i almost doubt whether
 the truth here so boldly asserted is   
not of  more general necessity for      
ordinary congregations1 than the        
denunciation  of the large sins that    
cannot remain 'in incognito'4      ,ib4 
p4 #afe4 ,a4      ',venit procurrens1 he
 came running'4 ,nicodemus came not so1 
,nicodemus    durst not avow his coming1
 and therefore he came creeping1 and he 
came    softly1 and he came seldom1 and 
he came by night4      ,ah6 but we trust
 in ,god that he did in fact come4 ,the 
adhesion1 the  thankfulness1 the love   
which arise and live after the having   

come1  whether from spontaneous liking1 
or from a beckoning hope1 or from a     
compelling good1 are the truest         
'criteria' of the man's ,christianity4  
,ib4 ,b4      ,when ,i have just reason 
to think my superiors would have it     
thus1 this    is music to my soul2 when 
,i hear them say they would have it     
thus1    this is rhetoric to my soul2   
when ,i see their laws enjoin it to be  
thus1 this is logic to my soul2 but when
 ,i see them actually1 really1          
clearly1 constantly do thus1 this is a  
demonstration to my soul1 and           
demonstration is the powerfullest proof4
 ,the eloquence of inferiors is    in   
words1 the eloquence of superiors is in 
action4    ,a just representation1 ,i   
doubt not1 of the general feeling and   
principle  at the time ,donne wrote4    
,men regarded the gradations of society 
as ,god's  ordinances1 and had the      
elevation of a self-approving conscience
 in  every feeling and exhibition of    
respect for those of ranks superior to  

their own4 ,what a contrast with the    
present times6 ,is not the last         
sentence beautiful8 ,the eloquence of   
inferiors is in words1 the  eloquence of
 superiors is in action4      ,ib4 ,b4  
and ,c4      ,he came to ,christ1 he ran
 to him2 and when he was come1 as ,st4  
,mark    relates it1 'he fell upon his  
knees to ,christ'4 ,he stood not then   
,pharisaically upon his own legs1 his   
own merits1 though he had been a        
diligent observer of the commandments   
before1 c4      ,all this paragraph is  
an independent truth2 but ,i doubt      
whether in his  desire to make every    
particle exemplary1 to draw some        
,christian moral  from it1 ,donne has   
not injudiciously attributed1 quasi per 
prolepsin1  merits inconsistent with the
 finale of a wealthy would-be proselyte4
 ,at  all events1 a more natural and1   
perhaps1 not less instructive           
interpretation might be made of the     
sundry movements of this religiously    
earnest and zealous admirer of ,christ1 

and worshipper of ,mammon4 ,o1 ,i  have 
myself known such6      ,ib4 ,d4        
,he was no ignorant man1 and yet he     
acknowledged that he had somewhat       
more to learn of ,christ than he knew   
yet4 ,blessed are they that    inanimate
 all their knowledge1 consummate all in 
,christ ,jesus1 c4    ,the whole        
paragraph is pure gold4 ,without being  
aware of this passage in  ,donne1 ,i    
expressed the same conviction1 or rather
 declared the same  experience1 in the  
appendix #ae to the ,statesman's        
,manual4 ,o6 if only one  day in a week1
 ,christians would consent to have the  
,bible as the only  book1 and their     
minister's labour to make them find all 
substantial good  of all other books in 
their ,bibles6      ,ib4 ,e4      ,i    
remember one of the ,panegyrics         
celebrates and magnifies one of the     
,roman emperors for this1 that he would 
marry when he was young2 that    he     
would so soon confine and limit his     
pleasures1 so soon determine    his     

affections in one person4    ,it is     
surely some proof of the moral effect   
which ,christianity has  produced1 that 
in all ,protestant countries1 at least1 
a writer would be  ashamed to assign    
this as a ground of panegyric2 as if    
promiscuous  intercourse with those of  
the other sex had been a natural good1 a
  privilege1 which there was a great    
merit in foregoing6 ,o6 what do not     
women owe to ,christianity6 ,as         
,christians only it is that they do1 or 
ordinarily can1 cease to be things for  
men1 instead of co-persons in one       
spiritual union4      ,ib4 p4 #aff4 ,a4 
,but such is often the corrupt          
inordinateness of greatness1 that it    
only carries them so much beyond other  
men1 but not so much nearer to    ,god4 
,like a balloon1 away from earth1 but   
not a whit nearer the arch of  heaven4  
,there is a praiseworthy relativeness   
and life in the morality of  our best   
old divines4 ,it is not a cold law in   
brass or stone2 but this  ,i may and    

should think of my neighbour1 this of a 
great man1 c4      ,ib4 p4 #afg4 ,a4    
,christ was pleased to redeem this man  
from this error1 and bring him    to    
know truly what he was1 that he was     
,god4 ,christ therefore doth not        
rebuke this man1 by any denying that he 
himself was good2 for ,christ    doth   
assume that addition to himself1 ',i am 
the good shepherd'4    ,neither doth    
,god forbid that those good parts which 
are in men should    be celebrated with 
condign praise4 ,we see that ,god1 as   
soon as he saw    that any thing was    
good1 he said so1 he uttered it1 he     
declared it1    first of the light1 and 
then of other creatures4 ,god would be  
no    author1 no example of smothering  
the due praise of good actions4 ,for    
surely that man hath no zeal to goodness
 in himself1 that affords no    praise  
to goodness in other men4      ,very    
fine4 ,but ,i think another--not1       
however1 a different--view might be     
taken respecting our ,lord's intention  

in these words4 ,the young noble1  who  
came to him1 had many praiseworthy      
traits of character2 but he  failed in  
the ultimate end and aim4 ,what ought   
only to have been valued  by him as     
means1 was loved1 and had a worth given 
to it1 as an end in  itself4 ,our ,lord1
 who knew the hearts of men1 instantly  
in the first  words applies himself to  
this1 and takes the occasion of an      
ordinary  phrase of courtesy addressed  
to himself1 to make the young man aware 
of  the difference between a mere       
relative good and that which is         
absolutely  good2 that which may be     
called good1 when regarded as a mean to 
good1  but which must not be mistaken   
for1 or confounded with1 that which is  
good1 and itself the end4      ,ib4 ,b4 
,c4 ,d4    ,all excellent1 and ,d4 most 
so4 ,thus1 thus our old divines showed  
the  depth of their love and            
appreciation of the ,scriptures1 and    
thus led  their congregations to feel   
and see the same4 ,here is ,donne's     

authority  7,deus non est ens1 c47 for  
what ,i have so earnestly endeavored to 
show1 that ,deus est ens super ens1 the 
ground of all being1 but  therein       
likewise absolute ,being1 in that he is 
the eternal  self-affirmant1 the ,i ,am 
in that ,i ,am2 and that the key of this
 mystery  is given to us in the pure    
idea of the will1 as the alone ,causa   
,sui4    ,o6 compare this manhood of our
 ,church divinity with the feeble dotage
 of  the ,paleyan school1 the 'natural' 
theology1 or watchmaking scheme1 that   
knows nothing of the maker but what can 
be proved out of the watch1 the  unknown
 nominative case of the verb impersonal 
fit--et natura est2 the  'it1' in short1
 in 'it rains1' 'it snows1' 'it is      
cold1' and the  like4 ,when1 after      
reading the biographies of ,walton and  
his  contemporaries1 ,i reflect on the  
crowded congregations1 on the           
thousands1 who with intense interest    
came to their hour and two hour  long   
sermons1 ,i cannot but doubt the fact of

 any true progression1 moral  or        
intellectual1 in the mind of the many4  
,the tone1 the matter1 the  anticipated 
sympathies in the sermons of an age form
 the best moral  criterion of the       
character of that age4      ,ib4 ,e4    
,his name of ,jehova we admire with a   
reverence4    ,say1 rather1 ,jehova1 his
 name4 ,it is not so properly a name of 
,god1 as  ,god the ,name1--,god's name  
and ,god4      ,ib4 p4 #afi4 ,a4        
,land1 and money1 and honour must be    
called goods1 though but of    fortune1 
c4    ,we should distinguish between the
 conditions of our possessing goods and 
the goods themselves4 ,health1 for      
instance1 is ordinarily a condition of  
that working and rejoicing for and in   
,god1 which are goods in the end1  and  
of themselves4 ,health1 competent       
fortune1 and the like are good as  the  
negations of the preventives of good2 as
 clear glass is good in  relation to the
 light1 which it does not exclude4      
,health and ease  without the love of   

,god are plate glass in the darkness4   
,ib4 p4 #agj4    ,much of this page     
consists of play on words2 as1 that     
which is useful as  rain1 and that which
 is of use as rain on a garden after    
drouth4 ,there  is also much sophistry  
in it4 ,pain is not necessarily an      
ultimate evil4  ,as the mean of ultimate
 good1 it may be a relative good2 but   
surely that  which makes pain1 anguish1 
heaviness necessary in order to good1   
must be  evil4 ,and so the ,scripture   
determines4 ,they are the wages of sin2 
but  ,god's infinite mercy raises them  
into sacraments1 means of grace4 ,sin is
  the only absolute evil2 ,god the only 
absolute good4 ,but as myriads of       
things are good relatively through      
participation of ,god1 so are many      
things evil as the fruits of evil4 ,what
 is the apostasy1 or fall of  spirits8  
,that that which from the essential     
perfection of the ,absolute  ,good could
 not but be possible1 that is1 have a   
potential being1 but  never ought to    

have been actual1 did nevertheless      
strive to be  actual8--,but this        
involved an impossibility2 and it       
actualized only its  own potentiality4  
,what is the consequence of the         
apostasy8 ,that no philosophy is        
possible  of man and nature but by      
assuming at once a zenith and a nadir1  
,god and  ',hades'2 and an ascension    
from the one through and with a         
condescension  from the other2 that is1 
redemption by prevenient and then       
auxiliary  grace4      ,ib4 p4 #aga4 ,b4
      ,so says ,st4 ,augustine1 ',audeo 
dicere'1 though it be boldly said1 yet  
,i    must say it1 'utile esse cadere in
 aliquod manifestum peccatum'1 c4    ,no
 doubt1 a sound sense may be forced into
 these words3 but why use  words1 into  
which a sound sense must be forced8     
,besides1 the subject is  too deep and  
too subtle for a sermon4 ,in the two    
following paragraphs1  especially1 ,dr4 
,donne is too deep1 and not deep enough4
 ,he treads  waters1 and dangerous      

waters4 ,n4 ,b4 ,the ,familists4        
,serm4 ,,xviii4 ,acts1 ii4 #cf4 p4 #age4
  ,ib4 ,b4    ,i would paraphrase1 or   
rather lead the way to this text1       
something as  follows3--    ,truth is a 
common interest2 it is every man's duty 
to convey it to his  brother1 if only it
 be a truth that concerns or may profit 
him1 and he  be competent to receive it4
 ,for we are not bound to say the truth1
 where  we know that we cannot convey   
it1 but very probably may impart a      
falsehood instead2 no falsehoods being  
more dangerous than truths              
misunderstood1 nay1 the most mischievous
 errors on record having been           
half-truths taken as the whole4    ,but 
let it be supposed that the matter to be
 communicated is a fact of  general     
concernment1 a truth of deep and        
universal interest1 a momentous  truth  
involved in a most awe-striking fact1   
which all responsible  creatures are    
competent to understand1 and of which no
 man can safely  remain in ignorance4   

,now this is the case with the matter1  
on which ,i am  about to speak2         
'therefore let all the house of ,israel 
know assuredly1  that ,god hath made    
that same ,jesus1 whom ye have          
crucified1 both ,lord  and ,christ6'    
,ib4 p4 #agf4 ,a4 ,b4 ,c4    ,true      
,christian love not only permits1 but   
enjoins1 courtesy4 ,god  himself1 says  
,donne1 gave us the example4      ,ib4  
p4 #agg4 ,a4 ,c4 ,e4    ,all excellent1 
and ,e4 of deeper worth4 ,all that is   
wanting here is to  determine the true  
sense of 'knowing ,god1'--that sense in 
which it is  revealed that to know ,god 
is life ever-lasting4      ,ib p4 #agh4 
,a4      ,now the universality of this  
mercy hath ,god enlarged and extended   
very    far1 in that he proposes it even
 to our knowledge2 'sciant'1 let all    
know it4 ,it is not only 'credant'1 let 
all believe it2 for the    infusing of  
faith is not in our power2 but ,god hath
 put it in our    power to satisfy their
 reason1 c4    ,a question is here      

affirmatively started of highest        
importance and of  deepest interest1    
that is1 faith so distinguished from    
reason1 'credat'  from 'sciat'1 that the
 former is an infused grace 'not in our 
power2'  the latter an inherent quality 
or faculty1 on which we are able to     
calculate as man with man4 ,i know not  
what to say to this4 ,faith seems  to me
 the coadunation of the individual will 
with the reason1 enforcing  adherence   
alike of thought1 act1 and affection to 
the ,universal ,will1  whether revealed 
in the conscience1 or by the light of   
reason1 however  the same may           
contravene1 or apparently contradict1   
the will and mind of  the flesh1 the    
presumed experience of the senses and of
 the  understanding1 as the faculty1 or 
intelligential yet animal instinct1 by  
which we generalize the notices of the  
senses1 and substantiate their          
'spectra' or 'phnomena'4 ,in this sense1
 therefore1 and in this only1 ,i  agree 
with ,donne4    ',no man cometh to      

,christ unless the' ',father lead him'4 
,the corrupt will  cannot1 without      
prevenient as well as auxiliary grace1  
be unitively  subordinated to the       
reason1 and again1 without this union of
 the moral  will1 the reason itself is  
latent4 ,nevertheless1 ,i see no        
advantage in  not saying the 'will1' or 
in substituting the term 'faith' for it4
 ,but  the sad non-distinction of the   
reason and the understanding throughout 
,donne1 and the confusion of ideas and  
conceptions under the same term1        
painfully inturbidates his theology4    
,till this distinction of the  ,greek3  
nous and the ,greek3 phrnaema sarks be  
seen1 nothing can be  seen aright4 ,till
 this great truth be mastered1 and with 
the sight that  is insight1 other truths
 may casually take possession of the    
mind1 but  the mind cannot possess them4
 ,if you know not this1 you know        
nothing2  for if you know not the       
diversity of reason from the            
understanding1 you  know not reason2 and

 reason alone is knowledge4    ,all that
 follows in ,b4 is admirable1 worthy of 
a divine of the ,church of  ,england1   
the ,national and the ,christian1 and   
indeed proves that ,donne  was at least 
possessed by the truth which ,i have    
always labored to  enforce1 namely1 that
 faith is the 'apotheosis' of the reason
 in  man1 the complement of reason1 the 
will in the form of the reason4 ,as  the
 basin-water to the fountain shaft1 such
 is will to reason in faith4  ,the whole
 will shapes itself in the image of ,god
 wherein it had been  created1 and      
shoots on high toward1 and in the       
glories of1 ,heaven6      ,ib4 ,d4      
,if we could have been in ,paradise1 and
 seen ,god take a clod of red    earth1 
and make that wretched clod of          
contemptible earth such a body    as    
should be fit to receive his breath1 c4 
,a sort of pun on the ,hebrew word      
',adam' or red earth1 common in ,donne's
  age1 but unworthy of ,donne1 who was  
worthy to have seen deeper into the     

,scriptural sense of the 'ground1' the  
,hades1 the multeity1 the many  'absque 
numero el infra numerum'1 that which is 
below1 as ,god is that  which           
transcends1 intellect4      ,ib4 p4     
#agi4 ,b4      ,we place in the ,school1
 for the most part1 the infinite merit  
of    ,christ ,jesus 444 rather 'in     
pacto' than 'in persona'1 rather that   
this    contract was thus made between  
the ,father and the ,son1 than that     
whatsoever that person1 thus consisting 
of ,god and ,man1 should do1    should1 
only in respect of the person1 be of an 
infinite value and    extension to that 
purpose1 c4    ,o1 this is sad misty    
divinity6 far too scholastical for the  
pulpit1 far  too vague and unphilosophic
 for the study4      ,ib4 p4 #ahj4 ,a4  
',quis nisi infidelis negaverit apud    
inferos fuisse ,christum8' says ,st4    
,augustine4    ,where8 #af ,pearson     
expressly asserts and proves that the   
clause was in  none of the ancient      
creeds or confessions4 ,and even now the

 sense of  these words1 ',he descended  
into hell'1 is in no ,reformed ,church  
determined as an article of faith4      
,ib4 p4 #ahb4 ,d4      ',audacter       
dicam'1 says ,st4 ,hierome1 'cum omnia  
posset ,deus1 suscitare    virginem post
 ruinam non potest4'    ,one instance   
among hundreds of the wantonness of     
phrase and fancy in the  ,fathers4 ,what
 did ,jerome mean8 'quod ,deus membranam
 hymenis luniformem  reproducere        
nequit8' ,no2 that were too absurd4     
,what then8--that ,god  cannot make what
 has been not to have been8 ,well then1 
why not say that1  since that is all you
 can mean8      ,serm4 ,,xix4 ,rev4 xx4 
#f4 p4 #ahc4    ,the exposition of the  
text in this sermon is a lively instance
 how much  excellent good sense a wise  
man1 like ,donne1 can bring forth on a  
passage which he does not understand4   
,for to say that it may mean either  ,x1
 or ,y1 or ,z1 is to confess he knows   
not what it means2 but that if it  be   
,x4 then1 c42 if ,y4 then1 c42 and      

lastly if it be ,z4 then1 c42 that  is  
to say1 that he understands ,x1 ,y1 and 
,z2 but does not understand the  text   
itself4      ,ib4 p4 #ahe4 ,b4          
,seas of blood and yet but brooks1 tuns 
of blood and yet but basons1    compared
 with the sacrifices1 the sacrifices of 
the blood of men1 in    the persecutions
 of the primitive ,church4 ,for every ox
 of the ,jew1 the    ,christian spent a 
man2 and for every sheep and lamb1 a    
mother and her    child1 c4      ,whoo6 
,had the other nine so called           
persecutions been equal to the tenth1   
that of ,diocletian1 ,donne's assertion 
here would be extravagant4      ,serra4 
,,xxxiv4 ,rom4 viii4 #af4 p4 #ccb4  ,ib4
 p4 #cce4 ,a4      ,but by what manner  
comes ,he from them8 ,by proceeding4    
,if this mystery be considered as words1
 or rather sounds vibrating on  some    
certain ears1 to which the belief of the
 hearers assigned a  supernatural cause1
 well and good6 ,what else can be said8 
,such were the  sounds3 what their      

meaning is1 we know not2 but such sounds
 not being in  the ordinary course of   
nature1 we of course attribute them to  
something  extra-natural4    ,but if    
,god made man in his own image1 therein 
as in a mirror1 misty no  doubt at best1
 and now cracked by peculiar and        
in-herited defects--yet  still our only 
mirror--to contemplate all we can of    
,god1 this word  'proceeding' may admit 
of an easy sense4    ,for if a man first
 used it to express as well as he could 
a notion found  in himself as man 'in   
genere'1 we have to look into ourselves1
 and there  we shall find that two facts
 of vital intelligence may be conceived2
 the  first1 a necessary and eternal    
outgoing of intelligence 7,greek3 nous7 
from being 7,greek3t on71 with the will 
as an accompaniment1 but not  from it as
 a cause1--in order1 though not         
necessarily in time1  precedent4 ,this  
is true filiation4    ,the second is an 
act of the will and the reason1 in their
 purity strict  identities1 and         

therefore not begotten or filiated1 but 
proceeding from  intelligent essence and
 essential intelligence combining in the
 act1  necessarily and coeternally4     
,for the coexistence of absolute        
spontaneity with absolute necessity is  
involved in the very idea of ,god1 one  
of whose intellectual definitions  is1  
the 'synthesis1 generative ad extra1 et 
annihilative1 etsi  inclusive1 quoad    
se1' of all conceivable 'antitheses2'   
even as the best  moral                 
definition--7and1 ,o6 how much more     
godlike to us in this state of          
antithetic intellect is the moral beyond
 the intellectual67--is1 ,god is  love4 
,this is to us the high prerogative of  
the moral1 that all its dictates        
immediately reveal the truths of        
intelligence1 whereas the strictly      
intellectual only by more distant and   
cold deductions carries us towards  the 
moral4    ,for what is love8 ,union with
 the desire of union4 ,god therefore is 
the  cohesion and the oneness of all    

things2 and dark and dim is that system 
of ethics1 which does not take oneness  
as the root of all virtue4    ,being1   
,mind1 ,love in action1 are ideas       
distinguishable though not  divisible2  
but ,will is incapable of distinction or
 division3 it is  equally implied in    
vital action1 in essential intelligence1
 and in  effluent love or holy action4  
,now will is the true principle of      
identity1 of selfness1 even in our      
common language4 ,the will1 therefore1  
being indistinguishably one1 but  the   
possessive powers triply                
distinguishable1 do perforce involve the
  notion expressed by a ,trinity of     
three ,persons and one ,god4    ,there  
are three ,persons eternally coexisting1
 in whom the one ,will is  totally all  
in each2 the truth of which mystery we  
may know in our own  minds1 but can     
understand by no analogy4    ,for the   
wind ministrant to divers at the same   
moment--thence1 to aid  the             
fancy--borrows or rather steals from the

 mind the idea of 'total 'in  omni      
parte'1' which alone furnishes the      
analogy2 but that both it and by  it a  
myriad of other material images do      
enwrap themselves 'in hac veste  non    
sua1' and would be even no objects of   
conception if they did not2  yea1 that  
even the very words1 'conception1'      
'comprehension1' and all in  all        
languages that answer to them1 suppose  
this trans-impression from  the mind1 is
 an argument better than all analogy4   
,serm4 ,,xxxv4 ,mat4 xii4 #ca4 p4 #cda4 
,ib4 p4 #cdb4 ,b4      ,first then1 for 
the first term1 'sin1' we use to ask in 
the    school1 whether any action of    
man's can have 'rationem demeriti2'     
whether it can be said to offend ,god1  
or to deserve ill of ,god8 for          
whatsoever does so1 must have some      
proportion with ,god4    ,this appears  
to me to furnish an interesting example 
of the bad  consequences in reasoning1  
as well as in morals1 of the 'cui bono8 
cui  malo8' system of ethics1--that     

system which places the good and evil   
of actions in their painful or          
pleasurable effects on the sensuous or  
passive nature of sentient beings1 not  
in the will1 the pure act itself4       
,for1 according to this system1 ,god    
must be either a passible and  dependent
 being1--that is1 not ,god1--or else he 
must have no interest1  arid therefore  
no motive or impulse1 to reward virtue  
or punish vice4    ,the veil which the  
,epicureans threw over their atheism was
 itself an  implicit atheism4 ,nay1 the 
world itself could not have existed2 and
 as  it does exist1 the origin of evil  
7for if evil means no more than pain    
'in genere'1 evil has a true being in   
the order of things7 is not  only a     
difficulty of impossible solution1 but  
is a fact necessarily  implying the     
non-existence of an omnipotent and      
infinite goodness1--that  is1 of ,god4  
,for to say that ,i believe in a ,god1  
but not that he is omnipotent1          
omniscient1 and all-good1 is as mere a  

contradiction in terms as to say1  ,i   
believe in a circle1 but not that all   
the rays from its centre to its         
circumference are equal4    ,i cannot   
read the profound truth so clearly      
expressed by ,donne in the  next        
paragraph--it does not only want that   
rectitude1 but it should  have that     
rectitude1 and therefore hath a sinful  
want--without an  uneasy wonder at its  
incongruity with the preceding dogmas4  
,serm4 ,,lxxi4 ,mat4 iv4 #ah1 #ai1 #bj4 
p4 #gag4  ,ib4 p4#gbe4 ,a4      ,but    
still consider1 that they did but leave 
their nets1 they did not    burn them4  
,and consider1 too1 that they left but  
nets1 those things    which might       
entangle them1 and retard them in their 
following of    ,christ1 c4    ,an      
excellent paragraph grounded on a mere  
pun4 ,such was the taste of the  age2   
and it is an awful joy to observe1 that 
not great learning1 great  wit1 great   
talent1 not even 7as far as without     
great virtue that can be7  great genius1

 were effectual to preserve the man from
 the contagion1 but  only the deep and  
wise enthusiasm of moral feeling4       
,compare in this  light ,donne's        
theological prose even with that of the 
honest ,knox2 and1  above all1 compare  
,cowley with ,milton4      ,serm4       
,,lxxii4 ,mat4 iv4 #ah1 #ai1 #bj4 p4    
#gbf4  ,ib4 p4#gbg4 ,a4-,e4    ,it is   
amusing to see the use which the        
,christian divines make of the  very    
facts in favour of their own religion1  
with which they triumphantly  battered  
that of the heathens2 namely1 the gross 
and sinful  anthropomorphitism of their 
representations of the ,deity2 and yet  
the  heathen philosophers and           
priests--,plutarch for instance--tell us
 as  plainly as ,donne or ,aquinas can  
do1 that these are only accommodations  
to human modes of conception1--the      
divine nature being in itself           
impassible2--how otherwise could it be  
the prime agent8    ,paganism needs a   
true philosophical judge4 ,condemned it 

will be1  perhaps1 more heavily than by 
the present judges1 but not from the    
same  statutes1 nor on the same         
evidence4      ',in fine4'    ,if our   
old divines1 in their homiletic         
expositions of ,scripture1  wire-drew   
their text1 in the anxiety to evolve out
 of the words the  fulness of the       
meaning expressed1 implied1 or          
suggested1 our modern  preachers have   
erred more dangerously in the opposite  
extreme1 by making  their text a mere   
theme1 or 'motto'1 for their discourse4 
,both err in  degree2 the old divines1  
especially the ,puritans1 by excess1 the
 modern  by defect4 ,but there is this  
difference to the disfavor of the       
latter1  that the defect in degree      
alters the kind4 ,it was on ,god's holy 
word  that our ,hookers1 ,donnes1       
,andrewses preached2 it was ,scripture  
bread  that they divided1 according to  
the needs and seasons4 ,the preacher of 
our days expounds1 or appears to        
expound1 his own sentiments and         

conclusions1 and thinks himself         
evangelic enough if he can make the     
,scripture seem in conformity with them4
    ,above all1 there is something to my
 mind at once elevating and soothing  in
 the idea of an order of learned men    
reading the many works of the  wise and 
great1 in many languages1 for the       
purpose of making one book  contain the 
life and virtue of all others1 for their
 brethren's use who  have but that one  
to read4 ,what1 then1 if that one book  
be such1 that  the increase of learning 
is shown by more and more enabling the  
mind to  find them all in it6 ,but such1
 according to my experience--hard as ,i 
am  on threescore--the ,bible is1 as far
 as all moral1 spiritual1 and           
prudential1--all private1 domestic1 yea1
 even political1 truths arid  interests 
are concerned4 ,the astronomer1 chemist1
 mineralogist1 must go  elsewhere2 but  
the ,bible is the book for the man4     
,footnote #a3 ,the ,,lxxx ,sermons1 fol4
 #afdj4--;,ed4      ,footnote #b3       

,mr4 ,coleridge's admiration of ,bull   
and ,waterland as high theologians      
was very great4 ,bull he used to read in
 the ,latin ',defensio ,fidei           
,nicoenoe'1 using the ,jesuit ,zola's   
edition of #aghd1 which1 ,i think1    he
 bought at ,rome4 ,he told me once1 that
 when he was reading a    ,protestant   
,english ,bishop's work on the ,trinity1
 in a copy edited by    an ,italian     
,jesuit in ,italy1 he felt proud of the 
,church of ,england1    and in good     
humour with the ,church of ,rome4       
',table ,talk1' #b;d edit4 p4           
#da4--;,ed4      ,footnote #c3 ,rom4 vi4
 #c1 #d1 #e4--;,ed4      ,footnote #d3  
,john i #ad4 ,gal4 iv #d4 ,ed4          
,footnote #e3 ,see the whole argument on
 the difference of the reason and  the  
understanding1 in the ',aids to         
,reflection'1 #c;d edit4 pp4 #bjf-bbg4  
,ed4      ,footnote #f3 ,see the        
author's entire argument upon this      
subject in the  ',church and            
,state'4--,ed4      ,footnote #g3       

,galat4 ii #bj4--;,ed4      ,footnote   
#h3 ,compare ',hamlet'1 ,act ,v4 sc4 #a4
 ,this sermon was preached1  ,march #h1 
#afbh-i4--;,ed4      ,footnote #i3 ,c4  
iii4 #ac1 c4--,ed4      ,footnote #aj3  
,see1 however1 the author's expressions 
at1 ,i believe1 a  rather later period4 
,i now think1 after many doubts1 that   
the passage2 ',i know that my           
,redeemer liveth'1 c4 may fairly be     
taken as a burst of determination1    a 
'quasi' prophecy4 ,i know not how this  
can be2 but in spite of all my          
difficulties1 this ,i do know1 that ,i  
shall be recompensed6    ',table ,talk'1
 #b;d edit4 p4 #hj4--;,ed4              
,footnote #aa3 ,how so8 ,is it not      
admitted that ,robert ,stephens first   
divided the ,new ,testament into verses 
in #aeea8 ,see the testimony to that    
effect of ,henry ,stephens1 his son1 in 
the ,preface to his  ,concordance4--,ed4
       ,footnote #ab3 ',rom'4 viii4 #c4 
,mr4 ,c4 afterwards expressed himself to
 the  same effect3      ,christ's body1 

as mere body1 or rather carcase 7for    
body is an    associated word71 was no  
more capable of sin or righteousness    
than    mine or yours2 that his humanity
 had a capacity of sin1 follows from    
its own essence4 ,he was of like        
passions as we1 and was tempted4 ,how   
could he be tempted1 if he had no formal
 capacity of being seduced8    ',table  
,talk'1 #b;d edit4 p4 #bfa4--;,ed4      
,footnote #ac3 ,see ,hooker's admirable 
declaration of the doctrine3--          
,these natures from the moment of their 
first combination have been    and are  
for ever inseparable4 ,for even when his
 soul forsook the    tabernacle of his  
body1 his ,deity forsook neither body   
nor soul4 ,if it    had1 then could we  
not truly hold either that the person of
 ,christ was    buried1 or that the     
person of ,christ did raise up itself   
from the    dead4 ,for the body         
separated from the ,word can in no true 
sense be    termed the person of        
,christ2 nor is it true to say that the 

,son of ,god    in raising up that body 
did raise up himself1 if the body were  
not    both with him and of him even    
during the time it lay in the sepulchre4
    ,the like is also to be said of the 
soul1 otherwise we are plainly and      
inevitably ,nestorians4 ,the very person
 of ,christ therefore for ever    one   
and the self-same1 was only touching    
bodily substance concluded    within the
 grave1 his soul only from thence       
severed1 but by personal    union his   
,deity still unseparably joined with    
both4    ,e4 ,p4 ,v4 #eb4 #d4--',keble's
 edit'4 ,ed4       ,footnote #ad3 xix4  
#da4--;,ed4       ,footnote #ae3 7,c47  
which should be 7,b47      ,the object  
of the preceding discourse was to       
recommend the ,bible as    the end and  
centre of our reading and meditation4 ,i
 can truly affirm    of myself1 that my 
studies have been profitable and        
availing to me    only so far1 as ,i    
have endeavored to use all my other     
knowledge as a    glass enabling me to  

receive more light in a wider field of  
vision    from the ,word of ,god4       
,ed4      ,footnote #af3 ,ep4 #ii4 ,see 
,pearson1 ,art4 v4--,ed4                
,,henry ,,more',s ,,theological ,,works4
 #a      ,there are three principal     
causes to which the imperfections and   
errors  in the theological schemes and  
works of our elder divines1 the glories 
of our ,church1--men of almost          
unparalleled learning and genius1 the   
rich  and robust intellects from the    
reign of ,elizabeth to the death of     
,charles ,,ii1--may1 ,i think1 be       
reasonably attributed4 ,and striking1   
unusually striking1 instances of all    
three abound in this volume2 and in  the
 works of no other divine are they more 
worthy of being regretted3  for hence   
has arisen a depreciation of ,henry     
,more's theological  writings1 which yet
 contain more original1 enlarged1 and   
elevating views  of the ,christian      
dispensation than ,i have met with in   
any other single  volume4 ,for ,more had

 both the philosophic and the poetic    
genius1  supported by immense erudition4
 ,but unfortunately the two did not     
amalgamate4 ,it was not his good fortune
 to discover1 as in the preceding       
generation ,william ,shakspeare         
discovered1 a mordaunt' or common base  
of  both1 and in which both the poetic  
and the philosophical power blended  in 
one4    ,these causes are1--    ,first1 
and foremost1--the want of that logical 
,greek3 propaidia  dokimastike1 that    
critique of the human intellect1 which1 
previously  to the weighing and         
measuring of this or that1 begins by    
assaying the  weights1 measures1 and    
scales themselves2 that fulfilment of   
the  heaven-descended 'nosce teipsum'1  
in respect to the intellective part of  
man1 which was commenced in a sort of   
tentative broadcast way by ,lord  ,bacon
 in his ',novum ,organum'1 and brought  
to a systematic completion by  ,immanuel
 ,kant in his ',kritik der reinen       
,vernunft1 der ,urtheilskrajt1 und  der 

metaphysiche ,anfangsgrnde der          
,naturwissenschaft'4    ,from the want  
of this searching logic1 there is a     
perpetual confusion of  the subjective  
with the objective in the arguments of  
our divines1  together with a childish  
or anile overrating of human testimony1 
and an  ignorance in the art of sifting 
it1 which necessarily engendered        
credulity4    ,second1--the ignorance of
 natural science1 their physiography    
scant in  fact1 and stuffed out with    
fables2 their physiology imbrangled with
 an  inapplicable logic and a misgrowth 
of 'entia rationalia'1 that is1         
substantiated abstractions2 and their   
physiogony a blank or dreams of         
tradition1 and such intentional colours 
as occupy space but cannot  fill it4    
,yet if ,christianity is to be the      
religion of the world1 if  ,christ be   
that ,logos or ,word that 'was in the   
beginning'1 by whom all  things         
'became'2 if it was the same ,christ who
 said1 ',let there be  light'2 who in   

and by the creation commenced that great
 redemptive  process1 the history of    
life which begins in its detachment from
 nature1  and is to end in its union    
with ,god2--if this be true1 so true    
must it  be that the book of nature and 
the book of revelation1 with the whole  
history of man as the intermediate link1
 must be the integral and  coherent     
parts of one great work3 and the        
conclusion is1 that a scheme  of the    
,christian faith which does not arise   
out of1 and shoot its beams  downward   
into1 the scheme of nature1 but stands  
aloof as an insulated  afterthought1    
must be false or distorted in all its   
particulars4 ,in  confirmation of this  
position1 ,i may challenge any opponent 
to adduce a  single instance in which   
the now exploded falsities of physical  
science1  through all its revolutions   
from the second to the seventeenth      
century  of the ,christian ra1 did not  
produce some corresponding warps in the 
theological systems and dogmas of the   

several periods4    ,the third and last 
cause1 and especially operative in the  
writings of  this author1 is the        
presence and regnancy of a false and    
fantastic  philosophy1 yet shot through 
with refracted light from the not risen 
but  rising truth1--a scheme of physics 
and physiology compounded of  ,cartesian
 mechanics and empiricism 7for it was   
the credulous childhood  of             
experimentalism71 and a corrupt1        
mystical1 theurgical1                   
pseudo-,platonism1 which infected the   
rarest minds under the ,stuart  dynasty4
 ,the only not universal belief in      
witchcraft and apparitions1  and the    
vindication of such monster follies by  
such men as ,sir ,m4 ,hale1  ,glanville1
 ,baxter1 ,henry ,more1 and a host of   
others1 are melancholy  proofs of my    
position4 ,hence1 in the first chapters 
of this volume1 the  most idle          
inventions of the ancients are sought to
 be made credible by  the most fantastic
 hypotheses and analogies4    ,to the   

man who has habitually contemplated     
,christianity as interesting  all       
rational finite beings1 as the very     
'spirit of truth'1 the  application of  
the prophecies as so many               
fortune-tellings and  soothsayings to   
particular events and persons1 must     
needs be felt as  childish--like faces  
seen in the moon1 or the sediments of a 
teacup4 ,but  reverse this1 and a ,pope 
and a ,buonaparte can never be          
wanting1--the  molehill becomes an      
,andes4 ,on the other hand1 there are   
few writers  whose works could be so    
easily defecated as ,more's4 ,mere      
omission would  suffice2 and perhaps one
 half 7an unusually large proportion7   
would come  forth from the furnace pure 
gold2 if but a fourth1 how great a gain6
      ,,explanation ,,of ,,the ,,grand  
,,mystery ,,of ,,godliness4             
,dedication4 ',servorum illius omnium   
indignissimus4'    ',servus             
indignissimus1' or 'omnino indignus'1 or
 any other positive  self-abasement     

before ,god1 ,i can understand2 but how 
an express avowal  of unworthiness1     
comparatively superlative1 can consist  
with the  ,job-like integrity and       
sincerity of profession especially      
required in a  solemn address to ,him1  
to whom all hearts are open1 this ,i do 
not  understand in the case of such men 
as ,henry ,more1 ,jeremy ,taylor1       
,richard  ,baxter were1 and by          
comparison at least with the multitude  
of evil  doers1 must have believed      
themselves to be4      ,ib4 ,v4 c4#ad4  
s4#c4      ,this makes me not so much   
wonder at that passage of ,providence1  
which    allowed so much virtue to the  
bones of the martyr ,babylas1 once      
bishop    of ,antioch1 as to stop the   
mouth of ,apollo ,daphneus when ,julian 
would    have enticed him to open it by 
many a fat sacrifice4 ,to say nothing of
    several other memorable miracles    
that were done by the reliques of       
saints and martyrs in those times4      
,strange lingering of childish credulity

 in the most learned and in many        
respects enlightened divines of the     
,protestant episcopal church even to    
the time of ,james ,,ii6 ,the ,popish   
controversy at that time made a great   
clearance4      ,ib4 s4 #i4    ,at one  
time ,professor ,eichorn had persuaded  
me that the ,apocalypse was  authentic2 
that is1 a ,danielitic dramatic poem    
written by the ,apostle  and ,evangelist
 ,john1 and not merely under his name4  
,but the repeated  perusal of the vision
 has sadly unsettled my conclusion4 ,the
 entire  absence of all spirituality    
perplexes me1 as forming so strong a    
contrast with the ,gospel and ,epistles 
of ,john2 and then the too great        
appearance of an allusion to the fable  
of ,nero's return to life and  empire1  
to ,simon ,magus and ,apollonius of     
,tyana on the one hand 7that is  the    
,eichornian hypothesis71 and the        
insurmountable difficulties of  ,joseph 
,mede and others on to ,bicheno and     
,faber on the other4 ,in short1 ,i  feel

 just as both ,luther and ,calvin       
felt1--that is1 ,i know not what to     
make of it1 and so leave it alone4      
,it is much to be regretted that we have
 no contemporary history of             
,apollonius1 or of the reports          
concerning him1 and the popular notions 
in  his own time4 ,for from the romance 
of ,philostratus we cannot be sure as   
to the fact of the lies themselves4 ,it 
may be a lie1 that there ever was  such 
or such a lie in circulation4      ,ib4 
c4 #ae4 s4 #b4      ,fourthly4 ,the     
'little horn'1 ,dan4 vii1 that rules    
'for a time and    times and half a     
time'1 it is evident that it is not     
,antiochus    ,epiphanes1 because this  
'little horn' is part of the fourth     
beast--namely1 the ,roman4    ,is it    
quite clear that the ,macedonian was not
 the fourth empire2    #a4 the          
,assyrian2  #b4 the ,median2  #c4 the   
,persian2  #d4 the ,macedonian8         
,however1 what a strange prophecy1 that1
 'e confesso' having been  fulfilled1   

remains as obscure as before6    ,ib4 s4
 #f      ',and ye shall have the        
tribulation of ten days'1--that is1 the 
utmost    extent of tribulation2 beyond 
which there is nothing further1 as there
    is no number beyond ten4    ,it     
means1 ,i think1 the very contrary4     
',decent dierum' is used even in        
,terence for a very short time4 #b ,in  
the same way we say1 a nine days'       
wonder4      ,ib4 c4 #af4 s4 #a4        
,but for further conviction of the      
excellency of ,mr4 ,mede's way above    
that of ,grotius1 ,i shall compare some 
of their main interpretations4    ,hard 
to say which of the two1 ,mede's or     
,grotius'1 is the more  improbable4     
,beyond doubt1 however1 the ,cherubim   
are meant as the scenic  ornature       
borrowed from the ,temple4      ,ib4 s4 
#b4      ,that this 'rider of the white 
horse' is ,christ1 they both agree      
in4    ,the 'white horse' is1 ,i        
conceive1 ,victory or ,triumph--that is1
 of the  ,roman power--followed by      

,slaughter1 ,famine1 and ,pestilence4   
,all this is  plain enough4 ,the        
difficulty commences after the writer is
 deserted by  his historical facts1 that
 is1 after the sacking of ,jerusalem4   
,ib4 s4 #e4    ,it would be no easy     
matter to decide1 whether ,mede plus    
,more was at a  greater distance from   
the meaning1 or ,grotius from the       
poetry1 of this  eleventh chapter of the
 ,revelations2 whether ,mede was more   
wild1 or  ,grotius more tame1 flat1 and 
prosaic4      ,ib4 c4 #ag4 s4 #h4       
,the ,old and ,new ,testament1 which by 
a 'prosopopoeia' are here called    the 
'two witnesses4'    ,where is the       
probability of this so long before the  
existence of the  collection since      
called the ,new ,testament8      ,ib4   
vi4 c4 l4 s4 #b4    ,we may draw from   
this passage 7#a ',thess'4 iv4 #af1     
#ag47 the strongest  support of the fact
 of the ascension of ,christ1 or at     
least of ,st4  ,paul's 7and of course of
 the first generation of ,christians'7  

belief of  it4 ,for had they not        
believed his ascent1 whence could they  
have derived  the universal expectation 
of his descent1--his bodily1 personal   
descent8  ,the only scruple is1 that all
 these circumstances were parts of the  
,jewish 'cabala' or idea of the ,messiah
 by the spiritualists before the        
,christian ra1 and therefore taken for  
granted with respect to ,jesus as  soon 
as he was admitted to be the ,messiah4  
,ib4 s4 #f4      ,but light-minded men1 
whose hearts are made dark with         
infidelity1 care    not what antic      
distortions they make in interpreting   
,scripture1 so    they bring it to any  
show of compliance with their own fancy 
and    incredulity4    ,why so very     
harsh a censure8 ,what moral or         
spiritual1 or even what  physical1      
difference can be inferred from all     
men's dying1 this of one  thing1 that of
 another1 a third1 like the martyrs1    
burnt alive1 or all  in the same way8   
,in any case they all die1 and all pass 

to judgment4      ,ib4 c4 #ae4    ,with 
his 'semi'-,cartesian1 'semi'-,platonic1
 'semi'-,christian notions1  ,henry     
,more makes a sad jumble in his         
assertion of chronochorhistorical       
,christianity4 ,one decisive reference  
to the ascension of the visible and     
tangible ,jesus from the surface of the 
earth upward through the clouds1        
pointed out in the writings of ,st4     
,paul or in the ,gospel1 beginning as   
it certainly did1 and as in the copy    
according to ,mark it now does1 with    
the baptism of ,john1 or in the writings
 of the ,apostle ,john1 would have  been
 more effective in flooring ,old ,nic of
 ,amsterdam #c and his  familiars1 than 
volumes of such maybe's1 perhapses1 and 
should be  rendered1 as these4      ,ib4
 viii4 c4 #b4 c4 #f4      ,i must       
confess our ,saviour compiled no books1 
it being a piece of    pedantry below so
 noble and divine a person1 c4          
,alas6 all this is woefully beneath the 
dignity of ,henry ,more1 and  shockingly

 against the majesty of the ,high and   
,holy ,one1 so very  unnecessarily      
compared with ,hendrick ,nicholas1 of   
,amsterdam1 mercer6      ,ib4 x4 c4 #ac4
 s4 #e1 #f4    ,a new sect naturally    
attracts to itself a portion of the     
madmen of the  time1 and sets another   
portion into activity as alarmists and  
oppugnants4 ,i cannot therefore pretend 
to say what ,more might not have  found 
in the writings1 or heard from the      
mouth1 of some lunatic who  called      
himself a ,quaker4 ,but ,i do not       
recollect1 in any work of an            
acknowledged ,friend1 a denial of the   
facts narrated by the ,evangelists1  as 
having really taken place in the same   
sense as any other facts of  history4   
,if they were symbols of spiritual acts 
and processes1 as ,fox  and ,penn       
contended1 they must have been1 or      
happened2--else how could  they be      
symbols8    ,it is too true1 however1   
that the positive creed of the ,quakers 
is and  ever has been extremely vague   

and misty4 ,the deification of the      
conscience1 under the name of the       
,spirit1 seems the main article of      
their faith2 and of the rest they form  
no opinion at all1 considering it       
neither necessary nor desirable4 ,i     
speak of ,quakers in general4 ,but what 
a lesson of experience does not this    
thirteenth chapter of so great and  good
 a man as ,h4 ,more afford to us1 who   
know what the ,quakers really  are6 ,had
 the followers of ,george ,fox1 or any  
number of them  collectively1           
acknowledged the mad notions of this    
,hendrick ,nicholas8 ,if  not----       
,,inquiry ,,into ,,the ,,mystery ,,of   
,,iniquity4    ,part ,,ii4 ii4 c4 #b4   
,confutation of ,grotius on the #agth   
chapter of the ,apocalypse4    ,has or  
has not ,grotius been overrated8 ,if    
,grotius applied these words  7'magnus  
testis et historiarum diligentissimus   
inquisitor'7 to  ,epiphanius in honest  
earnest1 and not ironically1 he must    
have been  greatly inferior in sound    

sense and critical tact both to ,joseph 
,scaliger and to ,rhenferd4 ,strange1   
that to ,henry ,more1 a poet and a man  
of fine imagination1 it should never    
have occurred to ask himself1  whether  
this scene1 ,patmos1 with which the     
drama commences1 was not a  part of the 
poem1 and1 like all other parts1 to be  
interpreted  symbolically8 ,that the    
poetic--and ,i see no reason for        
doubting the  real--date of the         
,apocalypse is under ,vespasian1 is so  
evidently implied  in the five kings    
preceding 7for ,galba1 ,otho1 and       
,vitellius1 were  abortive emperors7    
that it seems to me quite lawless to    
deny it4 ,that  ,greek3 ,lateinos is the
 meaning of the #fff1 7c4 xiii4 #ah47   
and the  treasonable character of this1 
are both shown by ,irenus's pretended   
rejection1 and his proposal of the      
perfectly senseless ',teitan' instead4  
,footnote #a3 ,folio4 #agjh4--;,ed4     
,footnote #b3 ',decem dierum vix mihi   
est familia'4 ,heaut4 v4 i4--,ed4       

,footnote #c3 ,hendrick ,nicholas and   
the ,family of ,love4--,ed4             
,,heinrichs',s ,,commentary ,,on ,,the  
,,apocalypse4 #a    ,p4 #bde4    ,it    
seems clear that ,irenus invented the   
unmeaning ',teitan'1 in order to  save  
himself from the charge of treason1 to  
which the ',lateinos' might  have       
exposed him4 ,see ,rabelais 'passim'4   
,p4#bdf4      ',nec magis blandiri      
poterit alterum illud nomen1 ,teitan1   
quod studiose    commendavit ,irenoeus'4
    ,no6 'non studiose1 sed ironice     
commendavit ,irenus'4 ,indeed it is     
ridiculous to suppose that ,irenus was  
in earnest with ',teitan'4 ,his  meaning
 evidently is3--if not ',lateinos'1     
which has a meaning1 it is  some one of 
the many names having the same numeral  
power1 to which a  meaning is to be     
found by the fulfillment of the         
prophecy4 ,my own  conviction is1 that  
the whole is an ill-concerted conundrum1
 the secret  of which died with the     
author4 ,the general purpose only can be

  ascertained1 namely1 some test1       
partaking of religious obligation1 of   
allegiance to the sovereignty of the    
,roman ,emperor4    ,if ,i granted for a
 moment the truth of ,heinrichs's       
supposition1 namely1  that1 according to
 the belief of the ,apocalypt1 the line 
of the ,emperors  would cease in ,titus 
the seventh or complete number 7,galba1 
,otho1 and  ,vitellius1 being omitted7  
by the advent of the ,messiah2--if ,i   
found my  judgment more coerced by his  
arguments than it is1--then ,i should   
use  this book as evidence of the great 
and early discrepance between the       
,jewish-,christian ,church and the      
,pauline2 and my present very serious   
doubts respecting the identity of ,john 
the ,theologian and ,john the           
,evangelist would become fixed          
convictions of the contrary4      ,p4   
#ia4 ,rev4 xvii4 #aa4    ,among other   
grounds for doubting this interpretation
 7that 'the eighth'  in v4#aa4 is       
,satan71 ,i object1 #a4 that it almost  

necessitates the  substitution of the   
,coptic ,greek3 aggelos for ,greek3     
ogdoos against  all the ,,mss41 and     
without any ,patristic hint4 ,for it    
seems a play with  words unworthy the   
writer1 to make ,satan1 who possessed   
all the seven1  himself an 'eighth'1 and
 still worse if 'the eighth'3 #b4 that  
it is not  only a great and causeless   
inconcinnity in style1 but a wanton     
adding of  obscurity to the obscure to  
have1 first1 so carefully distinguished 
7c4  xiii4 #a-aa47 the ,greek3 drkon    
from the two ,greek3 theria1 and the    
one ,greek3 thaeron from the other1 and 
then to make ,greek3 thaeron  the       
appellative of the ,greek3 drkon3 as if 
having in one place told  of ,nicholas  
'senior'1 ,dick and another ,dick his   
cousin1 ,i should soon  after talk of   
,dick1 meaning old ,nicholas by that    
name2 that is1 having  discriminated    
,nicholas from ,dick1 then to say ,dick1
 meaning ,nicholas6      ,rev4 xix4 #i4 
,these words might well bear a more     

recondite interpretation2 that is1      
,greek3 outoi 7these blessed ones7 are  
the true ,greek3 lgoi or  ,greek3 tkna  
,theou1 as the ,logos is the ,greek3    
huis ,theou4      ,ib4 #aj4             
,according to the law of symbolic poetry
 this sociable angel 7the  ,beatrice of 
the ,hebrew ,dante7 ought to be1 and ,i 
doubt not is1 'sensu  symbolico'1 an    
angel2 that is1 the angel of the ,church
 of ,ephesus1 ,john  the ,evangelist1   
according to the opinion of ,eusebius4  
,p4 #bid4 ,rev4 xx4 ',millennium'4      
',die vorzglichsten ,bekenner ,jesu     
sollen auferstehen1 die brigen          
,menschen sollen es nicht4 ,hiesse      
jenes1 sie sollen noch nach ihrem       
,tode fortwrken1 so wre das letztere    
falsch3 denn auch die brigen    wrken   
nach ihrem ,tode durch ihre schriften1  
ihre ,andenken1 ihre    ,beispiel4'     
',euge6 ,heinrichi'4 ,o1 the sublime    
bathos of thy prosaism--the muddy  eddy 
of thy logic6 ,thou art the only man to 
understand a poet6    ,i have too       

clearly before me the idea of a poet's  
genius to deem myself  other than a very
 humble poet2 but in the very possession
 of the idea1 ,i  know myself so far a  
poet as to feel assured that ,i can     
understand and  interpret a poem in the 
spirit of poetry1 and with the poet's   
spirit4  ,like the ostrich1 ,i cannot   
fly1 yet have ,i wings that give me the 
feeling of flight2 and as ,i sweep along
 the plain1 can look up toward  the bird
 of ,jove1 and can follow him and say3  
,sovereign of the air1--who descendest  
on thy nest in the cleft of the         
inaccessible rock1 who makest the       
mountain pinnacle thy perch and         
halting-place1 and1 scanning with steady
 eye the orb of glory right    above    
thee1 imprintest thy lordly talons in   
the stainless snows1 that    shoot back 
and scatter round his glittering        
shafts1--,i pay thee    homage4 ,thou   
art my king4 ,i give honor due to the   
vulture1 the falcon1    and all thy     
noble baronage2 and no less to the lowly

 bird1 the    sky-lark1 whom thou       
permittest to visit thy court1 and chant
 her matin    song within its cloudy    
curtains2 yea the linnet1 the thrush1   
the    swallow1 are my brethren3--but   
still ,i am a bird1 though but a bird of
    the earth4      ,monarch of our     
kind1 ,i am a bird1 even as thou2 and ,i
 have shed    plumes1 which have added  
beauty to the beautiful1 and grace to   
terror1    waving over the maiden's brow
 and on the helmed head of the          
war-chief2    and majesty to grief1     
drooping o'er the car of death6         
,footnote #a3 ,gttingen1 #ahba4 ,the few
 following notes are1 something out  of 
order1 inserted here in consequence of  
their connection with the  immediately  
preceding remarks in the text4--,ed4    
,,life ,,of ,,bishop ,,hacket4 #a       
,ib4 p4 #h4      ,yet he would often    
dispute the necessity of a country      
living for a    ,london minister to     
retire to in hot summer time1 out of the
 sepulchral    air of a churchyard1     

where most of them are housed in the    
city1 and    found for his own part that
 by ,whitsuntide he did 'rus anhelare'1 
and    unless he took fresh air in the  
vacation1 he was stopt in his lungs     
and could not speak clear after         
,michaelmas4    ,a plausible reason     
certainly why ,a4 and ,b4 should        
occasionally change  posts1 but a very  
weak one1 methinks1 for ,a4's having    
both livings all  the year through4     
,ib4 p4 #db-c4      ,the ,bishop was an 
enemy to all separation from the ,church
 of ,england2    but their hypocrisy he 
thought superlative that allowed the    
doctrine1    and yet would separate for 
mislike of the discipline4 444 ,and     
therefore he wished that as of old all  
kings and other ,christians             
subscribed to the ,conciliary ,decrees1 
so now a law might pass that all        
justices of peace should do so in       
,england1 and then they would be more   
careful to punish the depravers of      
,church ,orders4    ,the little or no   

effect of recent experience and         
sufferings still more  recent1 in curing
 the mania of persecution6 ,how was it  
possible that a  man like ,bishop       
,hacket should not have seen that if    
separation on  account of the imposition
 of things by himself admitted to be    
indifferent1 and as such justified1 was 
criminal in those who did not  think    
them indifferent1--how doubly criminal  
must the imposition have  been1 and how 
tenfold criminal the perseverance in    
occasioning  separation2 how guilty the 
imprisoning1 impoverishing1 driving into
  wildernesses their ,christian brethren
 for admitted indifferentials in  direct
 contempt of ,st4 ,paul's positive      
command to the contrary6                
,,hacket',s ,,sermons4      ,serm4 ,i4  
,luke ii4 #g4      ,moreover as the     
woman ,mary did bring forth the son who 
bruised the    serpent's head1 which    
brought sin into the world by the woman 
,eve1 so    the ,virgin ,mary was the   
occasion of grace as the ,virgin ,eve   

was the    cause of damnation4 ,eve had 
not known ,adam as yet when she was     
beguiled and seduced the man2 so ,mary1 
c4    ,a ,rabbinical fable or gloss on  
,gen4 iii4 #a4 ,hacket is offensively   
fond  of these worse than silly         
vanities4      ,ib4 p4 #e4      ,the    
more to illustrate this1 you must know  
that there was a twofold    root or     
foundation of the children of ,israel   
for their temporal being3    ,abraham   
was the root of the people2 the kingdom 
was rent from ,saul1    and therefore   
,david was the root of the kingdom2     
among all the kings    in the pedigree  
none but he hath the name2 and ,jesse   
begat ,david the    king1 and ,david the
 king begat ,solomon2 and therefore so  
often as ,god    did profess to spare   
the people1 though he were angry1 he    
says he    would do it for ,abraham's   
sake3 so often as he professeth to spare
 the    kingdom of ,judah1 he says he   
would do it for his servant ,david's    
sake2    so that 'ratione radicis'1 as  

,abraham and ,david are roots of the    
people and kingdom1 especially ,christ  
is called the ,son of ,david1 the       
,son of ,abraham4    ,a valuable remark1
 and confirmative of my convictions     
respecting the  conversion of the ,jews1
 namely1 that whatever was ordained for 
them as  ',abrahamid' is not repealed by
 ,christianity1 but only what           
appertained  to the republic1 kingdom1  
or state4 ,the modern conversions are1  
as it  seems to me1 in the face of      
,god's commands4      ,ib4      ,i come 
to the third strange condition of the   
birth2 it was without    travel1 or the 
pangs of woman1 as ,i will shew you out 
of these words2    'fasciis involvit'1  
that 'she wrapt him in swaddling clouts1
 and laid    him in a manger4 ,ipsa     
genitrix fuit obstetrix'1 says ,st4     
,cyprian4 ,mary    was both the mother  
and the midwife of the child2 far be it 
from us to    think that the weak hand  
of the woman could facilitate the work  
which    was guided only by the         

miraculous hand of ,god4 ,the ,virgin   
conceived    our ,lord without the lusts
 of the flesh1 and therefore she had not
 the    pangs and travel of woman upon  
her1 she brought him forth without the  
curse of the flesh4 ,these be the       
,fathers' comparisons4 ,as bees draw    
honey from the flower without offending 
it1 as ,eve was taken out of    ,adam's 
side without any grief to him1 as a     
sprig issues out of the    bark of a    
tree1 as the sparkling light from the   
brightness of the    star1 such ease was
 it to ,mary to bring forth her first   
born son2 and    therefore having no    
weakness in her body1 feeling no want of
 vigor1    she did not deliver him to   
any profane hand to be drest1 but by a  
special ability1 above all that are     
newly delivered1 she wrapt him in       
swaddling clouts4 ',gravida1 sed non    
gravabatur'2 she had a burden in    her 
womb1 before she was delivered1 and yet 
she was not burdened for    her journey 
which she took so instantly before the  

time of the child's    birth4 ,from     
,nazareth to ,bethlem was above forty   
miles1 and yet she    suffered it       
without weariness or complaint1 for such
 was the power of    the ,babe1 that    
rather he did support the ,mother's     
weakness than was    supported2 and as  
he lighted his ,mother's travel by the  
way from    ,nazareth to ,bethlem that  
it was not tedious to her tender age1 so
 he    took away all her dolour and     
imbecility from her travel in           
child-birth1 and therefore 'she wrapt   
him in swaddling clouts'4    ,a very    
different paragraph indeed1 and quite on
 the cross road to ,rome6  ,it really   
makes me melancholy2 but it is one of a 
thousand instances of  the influence of 
,patristic learning1 by which the       
,reformers of the ,latin  ,church were  
distinguished from the renovators of the
 ,christian religion4    ,can we wonder 
that the strict ,protestants were       
jealous of the  backsliding of the      
,arminian prelatical clergy and of ,laud

 their leader1  when so strict a        
,calvinist as ,bishop ,hacket could     
trick himself up in  such fantastic rags
 and lappets of ,popish monkery6--could 
skewer such  frippery patches1 cribbed  
from the tyring room of ,romish         
,parthenolatry1  on the sober gown and  
cassock of a ,reformed and ,scriptural  
,church6      ,ib4 p4 #g4      ,but to  
say the truth1 was he not safer among   
the beasts than he could    be elsewhere
 in all the town of ,bethlem8 ,his      
enemies perchance would    say unto him1
 as ,jael did to ,sisera1 ',turn in1    
turn in1 my ,lord'1 when    she purposed
 to kill him2 as the men of ,keilah made
 a fair shew to    give ,david all      
courteous hospitality1 but the issue    
would prove1 if    ,god had not blessed 
him1 that they meant to deliver him into
 the hands    of ,saul that sought his  
blood4 ,so there was no trusting of the 
,bethlemites4 ,who knows1 but that they 
would have prevented ,judas1 and        
betrayed him for thirty pieces of silver

 unto ,herod8 ,more humanity is    to be
 expected from the beasts than from some
 men1 and therefore she    laid him in a
 manger4    ,did not the life of        
,archbishop ,williams prove otherwise1  
,i should have  inferred from these     
,sermons that ,hacket from his first    
boyhood had been  used to make themes1  
epigrams1 copies of verses1 and the     
like1 on all  the ,sunday feasts and    
festivals of the ,church2 had found     
abundant  nourishment for this humour of
 points1 quirks1 and quiddities in the  
study of the ,fathers and glossers2 and 
remained a 'junior soph' all his  life  
long4 ,i scarcely know what to say3 on  
the one hand1 there is a  triflingness1 
a shewman's or relique-hawker's gossip  
that stands in  offensive contrast with 
the momentous nature of the subject1 and
 the  dignity of the ministerial office2
 as if a preacher having chosen the     
,prophets for his theme should entertain
 his congregation by exhibiting a       
traditional shaving rag of ,isaiah's    

with the ,prophet's stubble hair on  the
 dried soap-sud4 ,and yet1 on the other 
hand1 there is an innocency in  it1 a   
security of faith1 a fulness evinced in 
the play and plash of its  overflowing1 
that at other times give one the same   
sort of pleasure as  the sight of       
blackberry bushes and children's        
handkerchief-gardens on  the slopes of a
 rampart1 the promenade of some peaceful
 old town1 that  stood the last siege in
 the ,thirty ,years' war6      ,ib4     
,serm4 ,,ii4 ,luke ii4 #h4              
,tiberius propounded his mind to the    
senate of ,rome1 that ,christ1 the      
great prophet in ,jewry1 should be had  
in the same honour with the    other    
gods which they worshipped in the       
,capitol4 ,the motion did not    please 
them1 says ,eusebius2 and this was all  
the fault1 because he was    a god not  
of their own1 but of ,tiberius'         
invention4    ,here1 ,i own1 the        
negative evidence of the silence of     
,seneca and  ,suetonius--above all1 of  

,tacitus and ,pliny--outweigh in my mind
 the  positive testimony of ,eusebius1  
which rested1 ,i suspect1 on the same   
ground with the letters of ,pontius     
,pilate1 so boldly appealed to by       
,tertullian4 #b      ,ib4 ,serm4 ,,iii4 
,luke ii4 #i4      ,but our bodies shall
 revive out of that dust into which they
 were    dissolved1 and live for ever in
 the resurrection of the righteous4     
,i never could satisfy myself as to the 
continuance and catholicity of  this    
strange ,egyptian tenet in the very face
 of ,st4 ,paul's indignant1  ',thou     
fool6 not that1 c4' ,i have at times    
almost been tempted to  conjecture that 
,paul taught a different doctrine from  
the ,palestine  disciples on this point1
 and that the ,church preferred the     
sensuous and  therefore more popular    
belief of the ,evangelists' ,greek3 kat 
srka to  the more intelligible faith of 
the spiritual sage of the other ,athens2
  for so ,tarsus was called4    ,and was
 there no symptom of a commencing       

relapse to the errors of that  ,church  
which had equalled the traditions of    
men1 yea1 the dreams of  phantasts with 
the revelations of ,god1 when a chosen  
elder with the law  of truth before him1
 and professing to divide and distribute
 the bread  of life1 could1 paragraph   
after paragraph1 place such unwholesome 
vanities as these before his flock1     
without even a hint which might  apprize
 them that the gew-gaw comfits were not 
part of the manna from  heaven8 ,all    
this superstitious trash about angels1  
which the ,jews  learned from the       
,persian legends1 asserted as           
confidently as if ,hacket  had          
translated it word for word from one of 
the four ,gospels6 ,salmasius1  if ,i   
mistake not1 supposes the original word 
to have been bachelors1  young unmarried
 men4 ,others interpret angels as       
meaning the bishop and  elders of the   
,church4 ,more probably it was a        
proverbial expression  derived from the 
,cherubim in the ,temple3 something as  

the country folks  used to say to       
children1 ,take care1 the ,fairies will 
hear you6 ,it was a  common notion among
 the ,jews1 in the time of ,st4 ,paul1  
that their angels  were employed in     
carrying up their prayers to the throne 
of ,god4 ,of  course they must have been
 in special attendance in a house of    
prayer4    ,after much search and much  
thought on the subject of angels as a   
diverse  kind of finite beings1 ,i find 
no sufficing reason to hold it for a    
revealed doctrine1 and if not revealed  
it is assuredly no truth of  philosophy1
 which1 as ,i have elsewhere remarked1  
can conceive but three  kinds2 #a4 the  
infinite reason2 #b4 the finite         
rational2 and #c4 the finite            
irrational--that is1 ,god1 man1 and     
beast4 ,what indeed1 even for the       
vulgar1 is or can an archangel be but a 
man with wings1 better or worse  than   
the wingless species according as the   
feathers are white or black8  ,i would  
that the word had been translated       

instead of ,anglicised in our  ,english 
,bible4    ,the following paragraph is  
one of ,hacket's sweetest passages4 ,it 
is  really a beautiful little hymn4     
,by this it appears how suitably a beam 
of admirable light did concur    in the 
angels' message to set out the majesty  
of the ,son of ,god3 and ,i    beseech  
you observe1--all you that would keep a 
good ,christmas as you    ought1--that  
the glory of ,god is the best           
celebration of his ,son's    nativity2  
and all your pastimes and mirth 7which  
,i disallow not1 but    rather commend  
in moderate use7 must so be managed1    
without riot1    without surfeiting1    
without excessive gaming1 without pride 
and vain    pomp1 in harmlessness1 in   
sobriety1 as if the glory of the ,lord  
were    round about us4 ,christ was born
 to save them that were lost2 but       
frequently you abuse his nativity with  
so many vices1 such disordered          
outrages1 that you make this happy time 
an occasion for your loss    rather than

 for your salvation4 ,praise him in the 
congregation of the    people6 praise   
him in your inward heart6 praise him    
with the sanctity    of your life6      
praise him in your charity to them that 
need and are in    want6 ,this is the   
glory of ,god shining round1 and the    
most ,christian    solemnizing of the   
birth of ,jesus4          ,,sermons ,,on
 ,,the ,,temptation4      ,as the       
,temptation is found in the three       
,gospels of ,matthew1 ,mark1 and  ,luke1
 it must have formed part of the        
',prot-evangelion'1 or original         
,gospel2--from the ,apostles1 therefore1
 it must have come1 and from some  or   
all who had heard the account from our  
,lord himself4 ,how1 then1 are  we to   
understand it8 ,to confute the whims and
 superstitious nugacities  of these     
,sermons1 and the hundred other comments
 and interpretations  'ejusdem farin'1  
would be a sad waste of time4 ,yet some 
meaning1 and  that worthy of ,christ1 it
 must have had4 ,the struggle with the  

suggestions of the evil principle1      
first1 to force his way and compel      
belief by a succession of miracles1     
disjoined from moral and spiritual      
purpose1--miracles for miracles'        
sake2--second1 doubts of his ,messianic 
character and divinity1 and temptations 
to try it by some ordeal at the  risk of
 certain death2--third1 to interpret his
 mission1 as his  countrymen generally  
did1 to be one of conquest and          
royalty2--these  perhaps--but ,i am lost
 in doubt4          ,,sermon ,,on ,,the 
,,transfiguration4    ,luke ,,ix4 #cc4  
',i could wish that myself were accursed
 from ,christ for my brethren1    my    
kinsmen according to the flesh'4        
,rom4 ix4 #c4    ,st4 ,paul does not    
say1 ,i would desire to be accursed1 nor
 does he  speak of any deliberated      
result of his consideration2 but        
represents a  transient passion of his  
soul1 an actual but undetermined        
impulse1--an  impulse existing in and   
for itself in the moment of its         

ebullience1 and  not completed by an act
 and confirmation of the will1--as a    
striking  proof of the exceeding        
interest which he continued to feel in  
the  welfare of his countrymen1 ,his    
heart so swelled with love and          
compassion  for them1 that if it were   
possible1 if reason and conscience      
permitted  it1 ',methinks1' says he1 ',i
 could wish that myself were accursed1  
if so  they might be saved4' ,might not 
a mother1 figuring to herself as        
possible and existing an impossible or  
not existing remedy for a dying  child1 
exclaim1 ',oh1 ,i could fly to the end  
of the earth to procure it6'  ,let it   
not be irreverent1 if ,i refer to the   
fine passage in  ,shakspeare--,hotspur's
 rapture-like reverie--so often         
ridiculed by  shallow wits4 ,in great   
passion1 the crust opake of present and 
existing  weakness and boundedness is1  
as it were1 fused and vitrified for the 
moment1 and through the transparency the
 soul1 catching a gleam of the  infinity

 of the potential in the will of man1   
reads the future for the  present4      
,percy is wrapt in the contemplation of 
the physical might  inherent in the     
concentrated will2 the inspired ,apostle
 in the sudden  sense of the depth of   
its moral strength4          ,,sermon   
,,on ,,the ,,resurrection4    ,acts     
,,ii4 #d4      ,thirdly1 the necessity  
of it3 'for it was not possible that he 
should    be holden of death'4    ,one  
great error of textual divines is their 
inadvertence to the dates1  occasion1   
object and circumstances1 at and under  
which the words were  written or spoken4
 ,thus the simple assertion of one or   
two facts  introductory to the teaching 
of the ,christian religion is taken as  
comprising or constituting the          
,christian religion itself4 ,hence the  
disproportionate weight laid on the     
simple fact of the resurrection of      
,jesus1 detached from the mysteries of  
the ,incarnation and ,redemption4       
,ib4      ,st4 ,austin says1 that       

,tully1 in his '#c lib4 de ,republica'1 
disputed    against the reuniting of    
soul and body4 ,his argument was1 ,to   
what end8    ,where should they remain  
together8 ,for a body cannot be assumed 
into    heaven4 ,i believe ,god caused  
those famous monuments of his wit to    
perish1 because of such impious opinions
 wherewith they were farced4    ,i      
believe1 however1 that these books have 
recently themselves enjoyed a           
resurrection by the labor of ,angelo    
,mai4 #c      ,ib4      ,and let any    
equal auditor judge if ,job were not an 
,anti-,socinian2 ,job    xix4 #bf4      
',though after my skin worms destroy    
this body1 yet in my    flesh shall ,i  
see ,god1 whom ,i shall behold for      
myself1 and mine eyes    shall see1 and 
not another'4    ,this text rightly     
rendered is perhaps nothing to the      
purpose1 but may  refer to the dire     
cutaneous disease with which ,job was   
afflicted4 ,it may  be merely an        
expression of ,job's confidence of his  

being justified in  the eyes of men1 and
 in this life4 #d    ,in the whole wide 
range of theological 'mirabilia'1 ,i    
know none stranger  than the general    
agreement of orthodox divines to forget 
to ask  themselves what they precisely  
meant by the word 'body4' ,our ,lord's  
and  ,st4 ,paul's meaning is evident    
enough1 that is1 the personality4       
,ib4      ,st4 ,chrysostom's judgment   
upon it 7'having loosed the pains of    
death'7    is1 that when ,christ came   
out of the grave1 death itself was      
delivered    from pain and              
anxiety--,greek3 odike katchon autn     
thnatos1 ka t    dein epasche4 ,death   
knew it held him captive whom it ought  
not to    have seized upon1 and         
therefore it suffered torments like a   
woman in    travail till it had given   
him up again4 ,thus he4 ,but the        
,scripture    elsewhere testifies1 that 
death was put to sorrow because it had  
lost    its sting1 rather than released 
from sorrow by our ,saviour's           

resurrection4    ,most noticeable6 ,see 
the influence of the surrounding        
myriotheism in the  'dea ,mors6'        
,ib4    ,let any competent judge read   
,hacket's ,life of ,archbishop          
,williams1 and  then these ,sermons1 and
 so measure the stultifying1 nugifying  
effect of  a blind and uncritical study 
of the ,fathers1 and the exclusive      
prepossession in favor of their         
authority in the minds of many of our   
,church dignitaries in the reign of     
,charles ,i4          ,,hacket',s ,,life
 ,,of ,,lord ,,keeper ,,williams4 #e    
,prudence installed as virtue1 instead  
of being employed as one of her         
indispensable handmaids1 and the        
products of this exemplified and        
illustrated in the life of ,archbishop  
,williams1 as a work1 ,i could  warmly  
recommend to my dearest ,hartley4       
,williams was a man bred up to  the     
determination of being righteous1 both  
honorably striving and  selfishly       
ambitious1 but all within the bounds and

 permission of the  law1 the reigning   
system of casuistry2 in short1 an       
egotist in morals1  and a worldling in  
impulses and motives4 ,and yet by pride 
and by innate  nobleness of nature      
munificent and benevolent1 with all the 
negative  virtues of temperance1        
chastity1 and the like1--take this man  
on his  road to his own worldly         
aggrandizement4 ,winding his way through
 a grove  of powerful rogues1 by        
flattery1 professions of devoted        
attachment1 and  by actual and zealous  
as well as able services1 and at length 
becoming  in fact nearly as great a     
knave as the knaves 7,duke of           
,buckingham for  example7 whose favor   
and support he had been                 
conciliating1--till at last  in some    
dilemma1 some strait between conscience 
and fear1 and increased  confidence in  
his own political strength1 he opposes  
or hesitates to  further some too       
foolish or wicked project of his patron 
knave1 or  affronts his pride by        

counselling a different course 7not a   
less wicked1  but one more profitable   
and conducive to his ,grace's           
elevation72-and  then is 'floored' or   
crushed by him1 and falls unknown and   
unpitied4  ,such was that truly         
wonderful scholar and statesman1        
,archbishop  ,williams4      ,part #a4  
s4 #fa4      ',and ,god forbid that any 
other course1 should be attempted4 ,for 
this    liberty was settled on the      
subject1 with such imprecations upon the
    infringers1 that if they should     
remove these great landmarks1 they      
must look for vengeance1 as if entailed 
by public vows on them and    their     
posterity4' ,these were the ,dean's     
instructions1 c4    ,he deserves great  
credit for them4 ,they put him in strong
 contrast with  ,laud4      ,ib4 s4 #hj4
      ,thus for them both together he   
solicits3--,my most noble lord1 what    
true applause and admiration the ,king  
and your ,honor have gained1 c4    ,all 
this we1 in the year #ahcc1 should call 

abject and base2 but was it  so in      
,bishop ,williams8 ,in the history of   
the morality of a people1  prudence1 yea
 cunning1 is the earliest form of       
virtue4 ,this is expressed  in ,jacob1  
and in ,ulysses and all the most ancient
 fables4 ,it will  require the true     
philosophic calm and serenity to        
distinguish and  appreciate the         
character of the morality of our great  
men from ,henry  ,,viii to the close of 
,james ,i1--'nullum numen abest1 si sit 
prudentia'1--and of those of ,charles ,i
 to the ,restoration4 ,the  difference  
almost amounts to contrast4      ,ib4 s4
 #ha-b4    ,how is it that any          
deeply-read historian should not see how
 imperfect  and precarious the rights of
 personal liberty were during this      
period2  or1 seeing it1 refuse to do    
justice to the patriots under ,charles  
,i8 ,the  truth is1 that from the reign 
of ,edward ,i1 7to go no farther        
backward71  there was a spirit of       
freedom in the people at large1 which   

all our  kings in their senses were     
cautious not to awaken by too rudely    
treading  on it2 but for individuals1 as
 such1 there was none till the conflict 
with the ,stuarts4      ,ib4 s4 #hd4    
,of such a conclusion of state1 'qu     
aliquando incognita1 semper    justa'1  
c4    ,this perversion of words         
respecting the decrees of ,providence to
 the  caprices of ,james and his        
beslobbered minion the ,duke of         
,buckingham1 is  somewhat nearer to     
blasphemy than even the euphuism of the 
age can  excuse4      ,ib4 s4 #he4      
444 tuus1 ,o ,jacobe1 quod optas        
,explorare labor1 mihi jussa capessere  
fas est4      ,in our times this would  
be pedantic wit3 in the days of ,james  
,i1 and in  the mouth of ,archbishop    
,williams it was witty pedantry4        
,ib4 s4 #hi4      ,he that doth much in 
a short life products his mortality4    
',products' for 'produces2' that is1    
lengthens out1 'ut apud geometros'4     
,but why ,hacket did not say 'prolongs1'

 ,i know not4      ,ib4      ,see what a
 globe of light there is in natural     
reason1 which is the    same in every   
man3 but when it takes well1 and riseth 
to perfection1    it is called wisdom in
 a few4    ,the good affirming          
itself--7the will1 ,i am7--begetteth the
 true1 and  wisdom is the spirit        
proceeding4 ,but in the popular         
acceptation1 common  sense in an        
uncommon degree is what the world calls 
wisdom4      ,ib4 s4 #ib4      ,a       
well-spirited clause1 and agreeable to  
holy assurance1 that truth is    more   
like to win than love4 ,could the light 
of such a ,gospel as we    profess be   
eclipsed with the interposition of a    
single marriage8    ,and yet ,hacket    
must have lived to see the practical    
confutation of this  shallow ,gnathonism
 in the result of the marriage with the 
,papist  ,henrietta of ,france6         
,ib4 s4 #if4      ,floud1 says the ,lord
 ,keeper1 since ,i am no ,bishop in your
 opinion1    ,i will be no ,bishop to   

you4    ,i see the wit of this speech2  
but the wisdom1 the ,christianity1 the  
beseemingness of it in a ,judge and a   
,bishop1--what am ,i to say of that8    
,ib4      ,and after the period of his  
presidency 7of the ,star ,chamber71 it  
is    too well known how far the        
enhancements were stretched4 ',but the  
wringing of the nose bringeth forth     
blood'4 ,prov4 #cj-cc4    ,we may learn 
from this and fifty other passages1 that
 it did not require  the factious       
prejudices of ,prynne or ,burton to look
 with aversion on the  proceedings of   
,laud4 ,bishop ,hacket was as hot a     
royalist as a loyal  ,englishman could  
be1 yet ,laud was 'allii nimis'4        
,ib4 s4 #ig4      ,new stars have       
appeared and vanished3 the ancient      
asterisms remain2    there's not an old 
star missing4    ,if they had been1 they
 would not have been old4 ,this         
therefore1 like  many of ,lord ,bacon's 
illustrations1 has more wit than        
meaning4 ,but it is  a good trick of    

rhetoric4 ,the vividness of the image1  
'per se'1 makes  men overlook the       
imperfection of the simile4 ,you see my 
hand1 the hand  of a poor1 puny         
fellow-mortal2 and will you pretend not 
to see the hand  of ,providence in this 
business8 ,he who sees a mouse must be  
wilfully  blind if he does not see an   
elephant6      ,ib4 s4 #ajj4    ,the    
error of the first ,james1--an ever     
well-intending1 well-resolving1  but1   
alas6 ill-performing monarch1 a         
kind-hearted1 affectionate1 and         
fondling old man1 really and extensively
 learned1 yea1 and as far as  quick wit 
and a shrewd judgment go to the making  
up of wisdom1 wise in  his generation1  
and a pedant by the right of pedantry1  
conceded at that  time to all men of    
learning 7,bacon for example71--his     
error1 ,i say1  consisted in the notion1
 that because the stalk and foliage were
  originally contained in the seed1 and 
were derived from it1 therefore  they   
remained so in point of right after     

their evolution4 ,the kingly  power was 
the seed2 the ,house of ,commons and the
 municipal charters and  privileges the 
stock of foliage2 the unity of the      
realm1 or what we mean  by the          
constitution1 is the root4 ,meanwhile   
the seed is gone1 and  reappears as the 
crown and glorious flower of the plant4 
,but ,james1 in  my honest judgment1 was
 an angel compared with his son and     
grandsons4 ,as  ,williams to ,laud1 so  
,james ,i was to ,charles ,i4      ,ib4 
,restraint is not a medicine to cure    
epidemical diseases4    ,a most         
judicious remark4      ,ib4 s4 #ajc4    
,the least connivance in the world      
towards the person of a ,papist4    ,it 
is clear to us that this illegal or     
'prter'-legal and desultory  toleration 
by connivance at particular cases1--this
 precarious depending  on the momentary 
mood of the ,king1 and this in a stretch
 of a questioned  prerogative1--could   
neither satisfy nor conciliate the      
,roman-,catholic  potentates abroad1 but

 was sure to offend and alarm the       
,protestants at  home4 ,yet on the other
 hand1 it is unfair as well as unwise to
 censure  the men of an age for want of 
that which was above their age4 ,the    
true  principle1 much more the          
practicable rules1 of toleration were in
  ,james's time obscure to the wisest2  
but by the many1 laity no less than     
clergy1 would have been denounced as    
soul-murder and disguised atheism4  ,in 
fact--and a melancholy fact it          
is1--toleration then first becomes      
practicable when indifference has       
deprived it of all merit4 ,in the same  
spirit ,i excuse the opposite party1 the
 ,puritans and ,papaphobists4      ,ib4 
s4 #ajd4    ,it was scarcely to be      
expected that the passions of ,james's  
age would  allow of this wise           
distinction between ,papists1 the       
intriguing restless  partizans of a     
foreign potentate1 and simple           
,roman-,catholics1 who  preferred the   
'mumpsimus' of their grandsires to the  

corrected  'sumpsimus' of the           
,reformation4 ,but that in our age this 
distinction  should have been neglected 
in the ,roman-,catholic ,emancipation   
,bill6      ,ib4 s4 #aje4      ,but this
 invisible consistory shall be          
confusedly diffused over all    the     
kingdom1 that many of the subjects      
shall1 to the intolerable    exhausting 
of the wealth of the realm1 pay double  
tithes1 double    offerings1 double     
fees1 in regard of their double         
consistory4 ,and if    ,ireland be so   
poor as it is suggested1 ,i hold1 under 
correction1 that    this invisible      
consistory is the principal cause of the
 exhausting    thereof4    ,a memorable 
remark on the evil of the double        
priesthood in ,ireland4      ,ib4       
,dr4 ,bishop1 the new ,bishop of        
,chalcedon1 is to come to ,london       
privately1 and ,i am much troubled at   
it1 not knowing what to advise    his   
majesty as things stand at this present4
 ,if you were shipped with    the       

,infanta1 the only counsel were to let  
the judges proceed with him             
presently2 hang him out of the way1 and 
the ,king to blame my lord of           
,canterbury or myself for it4           
,striking instance and illustration of  
the tricksy policy which in the         
seventeenth century passed for state    
wisdom even with the comparatively      
wise4 ,but there must be a ,ulysses     
before there can be an ,aristides and   
,phocion4    ,poor ,king ,james's main  
errors arose out of his superstitious   
notions of  a sovereignty inherent in   
the person of the king4 ,hence he would 
be a  sacred person1 though in all other
 respects he might be a very devil4     
,hence his yearning for the ,spanish    
match2 and the ill effects of his       
toleration became rightly attributed by 
his subjects to foreign  influence1 as  
being against his own acknowledged      
principle1 not on a  principle4         
,ib4 s4 #ajg4    ,i have at times played
 with the thought1 that our bishoprics1 

like most  of our college fellowships1  
might advantageously be confined to     
single  men1 if only it were openly     
declared to be on ground of public      
expediency1 and on no supposed moral    
superiority of the single state4        
,ib4 s4 #ajh4      ,that a rector or    
vicar had not only an office in the     
church1 but a    freehold for life1 by  
the common law1 in his benefice4    ,o6 
if ,archbishop ,williams had but seen in
 a clear point of view what he          
indistinctly aims at1--the essential    
distinction between the nationalty  and 
its trustees and holders1 and the       
,christian ,church and its  ministers4  
#f      ,ib4 s4 #aaa4      ,i will      
represent him 7the archbishop of        
,spalato7 in a line or two1    that he  
was as indifferent1 or rather dissolute1
 in practice as in    opinion4 ,for in  
the same chapter1 art4 #ce1 this is his 
,nicolaitan    doctrine3--',a           
pluralitate uxorum natura humana non    
abhorret1 imo    fortasse neque ab earum

 communitate4'    ,how so8 ,the words   
mean only that the human animal is not  
withholden by  any natural instinct from
 plurality or even community of females4
 ,it is  not asserted1 that reason and  
revelation do not forbid both the one   
and  the other1 or that man unwithholden
 would not be a ,yahoo1 morally         
inferior to the swallow4 ,the emphasis  
is to be laid on 'natura'1 not on       
'humana'4 ,humanity forbids plural and  
promiscuous intercourse1 not  however by
 the animal nature of man1 but by the   
reason and religion that  constitute his
 moral and spiritual nature4      ,ib4  
s4 #aab4      ,but being thrown out into
 banishment1 and hunted to be destroyed 
as a    partridge in the mountain1 he   
subscribed against his own hand1 which  
yet did not prejudice ,athanasius his   
innocency3--,greek3 t gr ek    basnon   
par ten ex archaes gnmaen gignmena1     
tauta ou ton    phobaethnton1 alla ton  
basaniznton est boulemata4      ,i have 
ever said this of ,sir ,john ,cheke4 ,i 

regret his recantation as one  of the   
cruelties suffered by him1 and always   
see the guilt flying off  from him and  
settling on his persecutors4      ,ib4  
s4 #aea4      ,i conclude1 therefore1   
that his ,highness having admitted      
nothing in    these oaths or articles1  
either to the prejudice of the true1 or 
the    equalizing or authorizing of the 
other1 religion1 but contained          
himself wholly within the limits of     
penal statutes and connivances1         
wherein the state hath ever challenged  
and usurped a directing power1    c4    
,three points seem wanting to render the
 ,lord ,keeper's argument  air-tight2-- 
#a4 the proof that a king of ,england   
even then had a right to dispense1  not 
with the execution in individual cases  
of the laws1 but with the  laws         
themselves 'in omne futurum'2 that is1  
to repeal laws by his own  act2    #b4  
the proof that such a tooth-and-talon   
drawing of the laws did not  endanger   
the equalizing and final mastery of the 

unlawful religion2    #c4 the utter want
 of all reciprocity on the part of the  
,spanish monarch4    ,in short1 it is   
pardonable in ,hacket1 but would be     
contemptible in any  other person1 not  
to see this advice of the ,lord         
,keeper's as a black  blotch in his     
character1 both as a ,protestant ,bishop
 and as a councillor  of state in a free
 and ,protestant country4      ,ib4 s4  
#aeb4      ,yet opinions were so        
various1 that some spread it for a fame1
 that1 c4    ,was it not required of--at
 all events usual for--all present at a 
,council to subscribe their names to the
 act of the majority8 ,there is a       
modern case in point1 ,i think1 that of 
,sir ,arthur ,wellesley's signature  to 
the ,convention of ,cintra4      ,ib4 s4
 #afd4      ,for to forbid judges       
against their oath1 and justices of     
peace 7sworn    likewise71 not to       
execute the law of the land1 is a thing 
unprecedented in this kingdom4 ',durus  
sermo'1 a harsh and bitter pill    to be

 digested upon a sudden1 and without    
some preparation4    ,what a fine       
,india-rubber conscience ,hacket1 as    
well as his patron1 must  have had6     
,policy with innocency1' 'cunning with  
conscience1' lead up the  dance to the  
tune of '',tantara' rogues all6'        
,upon my word1 ,i can scarcely conceive 
a greater difficulty than for an        
honest1 warm-hearted man of principle of
 the present day so to  discipline his  
mind by reflection on the circumstances 
and received  moral system of the       
,stuarts' age 7from ,elizabeth to the   
death of ,charles  ,i71 and its proper  
place in the spiral line of ascension1  
as to be able  to regard the ,duke of   
,buckingham as not a villain1 and to    
resolve many  of the acts of those      
,princes into passions1                 
conscience-warped and  hardened by      
half-truths and the secular creed of    
prudence1 as being  itself virtue       
instead of one of her handmaids1 when   
interpreted by minds  constitutionally  

and by their accidental circumstances   
imprudent and  rash1 yet fearful and    
suspicious2 and with casuists and codes 
of  casuistry as their                  
conscience-leaders6 ,one of the favorite
 works of  ,charles ,i was ,sanderson   
'de ,juramento'4      ,ib4 s4 #bjj4     
,wherefore he waives the strong and full
 defence he had made upon    stopping of
 an original writ1 and deprecates all   
offence by that maxim    of the law     
which admits of a mischief rather than  
an inconvenience3    which was as much  
as to say1 that he thought it a far less
 evil to do    the lady the probability 
of an injury 7in her own name7 than to  
suffer    those two courts to clash     
together again4    ,all this is a tangle
 of sophisms4 ,the assumption is1 it is 
better to  inflict a private wrong than 
a public one3 we ought to wrong one     
rather  than many4 ,but even then1 it is
 badly stated4 ,the principle is true   
only  where the tolerating of the       
private wrong is the only means of      

preventing a greater public wrong4 ,but 
in this case it was the certainty  of   
the wrong of one to avoid the chance of 
an inconvenience that might  perchance  
be the occasion of wrong to many1 and   
which inconvenience both  easily might  
and should have been remedied by        
rightful measures1 by  mutual agreement 
between the ,bishop and ,chancellor1 and
 by the ,king1 or  by an act of         
,parliament4      ,ib4 s4 #bjc4         
',truly1 ,sir1 this is my dark lantern1 
and ,i am not ashamed to inquire    of a
 ,dalilah to resolve a riddle2 for in my
 studies of divinity ,i have    gleaned 
up this maxim1 'licet uti alieno        
peccato'2--though the ,devil    make her
 a sinner1 ,i may make good use of her  
sin4' ,prince1 merrily1    ',do you deal
 in such ware8' ',in good faith1 ,sir1' 
says the ,keeper1 ',i    never saw her  
face4'      ,and ,hacket's evident      
admiration1 and not merely approbation1 
of this  base ,jesuitry1--this divinity 
which had taught the ,archbishop 'licere

  uti alieno peccato'6 ,but ,charles    
himself was a student of such divinity1 
and yet 7as rogues of higher rank       
comfort the pride of their conscience   
by despising inferior knaves7 ,i suspect
 that the 'merrily' was the  ,sardonic  
mirth of bitter contempt2 only1 however1
 because he disliked  ,williams1 who was
 simply a man of his age1 his baseness  
being for us1  not for his              
contemporaries1 or even for his own     
mind4 ,but the worst of  all is the     
,archbishop's heartless disingenuousness
 and moon-like nodes  towards his kind  
old master the ,king4 ,how much of truth
 was there in the  ,spaniard's          
information respecting the intrigues of 
the ,prince and the  ,duke of           
,buckingham8 ,if none1 if they were mere
 slanders1 if the ,prince  had acted the
 filial part toward his father and      
,king1 and the ,duke the  faithful part 
towards his master and only too fond and
 affectionate  benefactor1 what more was
 needed than to expose the falsehoods8  

,but if  ,williams knew that there was  
too great a mixture of truth in the     
charges1 what a cowardly ingrate to his 
old friend to have thus curried  favor  
with the rising sun by this base        
jugglery6      ,ib4 s4 #bji4      ,he   
was the topsail of the nobility1 and in 
power and trust of offices    far above 
all the nobility4    ,james ,i was no   
fool1 and though through weakness of    
character an unwise  master1 yet not an 
unthinking statesman2 and ,i still want 
a satisfactory  solution of the         
accumulation of offices on ,buckingham4 
,ib4 s4 #bab4      ,prudent men will    
continue the oblations of their         
forefathers' piety4    ,the danger and  
mischief of going far back1 and yet not 
half far enough6  ,thus ,hacket refers  
to the piety of individuals our         
forefathers as the  origin of ,church   
property4 ,had he gone further back1 and
 traced to the  source1 he would have   
found these partial benefactions to have
 been mere  restitutions of rights      

co-original with their own property1 and
 as a  national reserve for the purposes
 of national existence--the condition   
'sine qua non' of the equity of their   
proprieties2 for without  civilization a
 people cannot be1 or continue to be1 a 
nation4 ,but1 alas6  the ignorance of   
the essential distinction of a national 
clerisy1 the  ',ecclesia'1 from the     
,christian ,church4 ,the ',ecclesia' has
 been an  eclipse to the intellect of   
both ,churchmen and ,sectarians1 even   
from  ,elizabeth to the present day1    
#ahcc4      ,ib4 s4 #bad4      ,and     
being threatened1 his best mitigation   
was1 that perhaps it was not    safe for
 him to deny so great a lord2 yet it was
 safest for his    lordship to be       
denied4 444 ,the king heard the noise of
 these crashes1    and was so pleased1  
that he thanked ,god1 before many       
witnesses1 that    he had put the       
,keeper into that place3 ',for1' says   
he1 'he that will    not wrest justice  
for ,buckingham's sake1 whom ,i know he 

loves1 will    never be corrupted with  
money1 which he never loved4'           
,strange it must seem to us2 yet it is  
evident that ,hacket thought it         
necessary to make a mid something1 half 
apology and half eulogy1 for the  ,lord 
,keeper's timid half resistance to the  
insolence and iniquitous  interference  
of the minion ,duke4 ,what a portrait of
 the times6 ,but the  dotage of the     
,king in the maintenance of the man1    
whose insolence in  wresting justice he 
himself admits6 ,yet how many points1   
both of the  times and of the ,king's   
personal character1 must be brought     
together  before we can fairly solve the
 intensity of ,james's minionism1 his   
kingly egotism1 his weak                
kindheartedness1 his vulgar coarseness  
of  temper1 his systematic jealousy of  
the ancient nobles1 his timidity1 and   
the like6      ,ib4      ',sir1' says   
the ,lord ,keeper1 'will you be pleased 
to listen to me1    taking in the       
,prince's consent1 of which ,i make no  

doubt1 and ,i will    shew how you shall
 furnish the second and third brothers  
with    preferments sufficient to       
maintain them1 that shall cost you      
nothing4    444 ,if they fall to their  
studies1 design them to the bishoprics  
of    ,durham and ,winchester1 when they
 become void4 ,if that happen in their  
nonage1 which is probable1 appoint      
commendatories to discharge the    duty 
for them for a laudable allowance1 but  
gathering the fruits for    the support 
of your grandchildren1 till they come to
 virility to be    consecrated1' c4     
,williams could not have been in earnest
 in this villanous counsel1 but  he knew
 his man4 ,this conceit of dignifying   
dignities by the ,simoniacal            
prostitution of them to blood-royal was 
just suited to ,james's                 
fool-cunningness4      ,part ,,ii4 s4   
#gd4      444 ,to yield not only passive
 obedience 7which is due7 but active    
also1 c4      ',which is due4' ,what in 
the name of common sense can this mean1 

that is1  speculatively8 ,practically1  
the meaning is clear enough1 namely1    
that we  should do what we can to escape
 hanging2 but the distinction is for    
decorum1 and so let it pass4      ,ib4  
s4 #ge4      ,this is the venom of this 
new doctrine1 that by making us the     
,king's    creatures1 and in the state  
of minors or children1 to take away all 
our property2 which would leave us      
nothing of our own1 and lead us    7but 
that ,god hath given us just and        
gracious ,princes7 into slavery4    ,and
 yet this just and gracious ,prince     
prompts1 sanctions1 supports1 and       
openly rewards this envenomer1 in flat  
contempt of both ,houses of             
,parliament1--protects and prefers him  
and others of the same principles  and  
professions on account of these         
professions6 ,and the ,parliament and   
nation were inexcusable1 forsooth1 in   
not trusting to ,charles's  assurances1 
or rather the assurances put in his     
mouth by ,hyde1 ,falkland1  and others1 

that he had always abhorred these       
principles4      ,ib4 s4 #acf4          
,when they saw he was not 'selfish' 7it 
is a word of their own new    mint71 c4 
,singular6 ,from this passage it would  
seem that our so very common word       
'selfish' is no older than the latter   
part of the reign of ,charles ,i4       
,ib4 s4 #acg4      ,their political     
aphorisms are far more dangerous1 that  
,his ,majesty is    not the highest     
power in his realms2 that he hath not   
absolute    sovereignty2 and that a     
,parliament sitting is co-ordinate with 
him in    it4    ,hacket himself        
repeatedly implies as much2 for would he
 deny that the  ,king with the ,lords   
and ,commons is not more than the ,king 
without them8  or that an act of        
,parliament is not more than a          
proclamation8      ,ib4 s4#aed4         
,what a venomous spirit is in that      
serpent ,milton1 that black-mouthed     
,zoilus1 that blows his viper's breath  
upon those immortal devotions    from   

the beginning to the end6 ,this is he   
that wrote with all    irreverence      
against the ,fathers of our ,church1 and
 showed as little    duty to the father 
that begat him3 the same that wrote for 
the    ,pharisees1 that it was lawful   
for a man to put away his wife for every
    cause1--and against ,christ1 for not
 allowing divorces3 the same1 ,o        
horrid6 that defended the lawfulness of 
the greatest crime that ever    was     
committed1 to put our thrice-excellent  
,king to death3 a petty    schoolboy    
scribbler1 that durst grapple in such a 
cause with the    prince of the learned 
men of his age1 ,salmasius1 ,greek3     
philosophis    psaes aphroditae ka lyra1
 as ,eunapius says of ,ammonius1        
,plutarch's    scholar in ,egypt1 the   
delight1 the music of all knowledge1 who
 would    have scorned to drop a        
pen-full of ink against so base an      
adversary1    but to maintain the honor 
of so good a ,king 444 ,get thee behind 
me1    ,milton6 ,thou savourest not the 

things that be of truth and loyalty1    
but of pride1 bitterness1 and falsehood4
 ,there will be a time1 though    such a
 ,shimei1 a dead dog in ,abishai's      
phrase1 escape for a while 444    ,it is
 no marvel if this canker-worm ,milton1 
c4    ,a contemporary of ,bishop        
,racket's designates ,milton as the     
author of a  profane and lascivious poem
 entitled ,paradise ,lost4 ,the         
biographer of  our divine bard ought to 
have made a collection of all such      
passages4 ,a  ,german writer of a ,life 
of ,salmasius acknowledges that ,milton 
had the  better in the conflict in these
 words3 ',hans 7,jack7 von ,milton--not 
to  be compared in learning and genius  
with the incomparable ,salmasius1 yet  a
 shrewd and cunning lawyer1' c4 ',o sana
 posteritas6'      ,ib4 s4 #agh4        
,dare they not trust him that never     
broke with them8 ,and ,i have heard     
his nearest servants say1 that no man   
could ever challenge him of the    least
 lie4    ,what6 this after the          

publication of ,charles's letters to the
 ,queen6 ,did  he not within a few      
months before his death enter into      
correspondence  with1 and sign          
contradictory offers to1 three different
 parties1 not  meaning to keep any one  
of them2 and at length did he not die   
with  something very like a falsehood in
 his mouth in allowing himself to be    
represented as the author of the ,icon  
,basilike8      ,ib4 s4 #ahj4      ,if  
an under-sheriff had arrested ,harry    
,martin for debt1 and pleaded    that he
 did not imprison his membership1 but   
his ,martinship1 would the    ,committee
 for privileges be fobbed off with that 
distinction8      ,to make this good in 
analogy1 we must suppose that ,harry    
,martin had  notoriously neglected all  
the duties1 while he perverted and      
abused all  the privileges1 of          
membership3 and then ,i answer1 that the
 ,committee of  privileges would have   
done well and wisely in accepting the   
under-sheriff's distinction1 and1 out of

 respect for the membership1  consigning
 the ,martinship to the due course of   
law4      ,ib4      ',that every soul   
should be subject to the higher powers4'
 ,the higher    power under which they  
lived was the mere power and will of    
,csar1    bridled in by no law4         
,false1 if meant 'de jure'2 and if 'de  
facto'1 the plural 'powers' would  apply
 to the ,parliament far better than to  
the ,king1 and to ,cromwell as  well as 
to ,nero4 ,every even decently good     
,emperor professed himself the  servant 
of the ,roman ,senate4 ,the very term   
',imperator'1 as ,gravina  observes1    
implies it2 for it expresses a delegated
 and instrumental  power4 ,before the   
assumption of the ,tribunitial character
 by ,augustus1  by which he became the  
representative of the majority of the   
people1--'majestatem indutus            
est1--,senatus consulit1 ,populus jubet1
  imperent ,consules'1 was the          
constitutional language4      ,ib4 s4   
#aij4      ,yet so much dissonancy there

 was between his tongue and his heart1  
that he triumphed in the murder of      
,csar1 the only ,roman that exceeded    
all their race in nobleness1 and was    
next to ,tully in eloquence4      ,there
 is something so shameless in this      
self-contradiction as of itself  almost 
to extinguish the belief that the       
prelatic royalists were  conscientious  
in their conclusions4 ,for if the       
,senate of ,rome were not a  lawful     
power1 what could be8 ,and if ,csar1 the
 thrice perjured traitor1  was neither  
perjured nor traitor1 only because he by
 his ,gaulish troops  turned a republic 
into a monarchy1--with what face1 under 
what pretext1  could ,hacket abuse      
',sultan ,cromwell8'        ,footnote   
#a3 ,by ,thomas ,plume4 ,folio1         
#afgf4--;,ed4      ,footnote #b3        
',ea omnia super ,christo ,pilatus1 et  
ipse jam pro sua conscientia            
,christianus1 ,csari tum ,tiberio       
nuntiavit4'    ,apologet1 ii4 #fbd4 ,see
 the account in ,eusebius4 ,hist4 ,eccl4

 ii4 #b4--;,ed4      ,footnote #c3 ,see 
',m4 ,t4 ,ciceronis de ,republica qu    
supersunt4 ,zell4  ,stuttgardt'4        
#ahbg4--;,ed4      ,footnote #d3 ,see   
'supra'4--,ed4      ,footnote #e3       
,folio4 #afic4--;,ed4      ,footnote #f3
 ,see ,the ,church and ,state4--,ed4    
,,notes ,,on ,,jeremy ,,taylor4    ,i   
have not seen the late ,bishop ,heber's 
edition of ,jeremy ,taylor's  ',works'2 
but ,i have been informed that he did   
little more than  contribute the        
',life'1 and that in all else it is a   
mere ,london  booksellers' job4 ,this1  
if true1 is greatly to be regretted4 ,i 
know no  writer whose works more        
require1 ,i need not say deserve1 the   
annotations1 aye1 and occasional        
animadversions1 of a sound and learned  
divine4 ,one thing is especially        
desirable in reference to that most     
important1 because 7with the exception  
perhaps of the ',holy ,living and       
,dying'7 the most popular1 of ,taylor's 
works1 ',the ,liberty of  ,prophesying'2

 and this is a careful collation of the 
different editions1  particularly of the
 first printed before the ,restoration1 
and the last  published in ,taylor's    
lifetime1 and after his promotion to the
 episcopal  bench4 ,indeed1 ,i regard   
this as so nearly concerning ,taylor's  
character  as a man1 that if ,i find    
that it has not been done in ,heber's   
edition1  and if ,i find a first edition
 in the ,british ,museum1 or ,sion      
,college1 or  ,dr4 ,williams's library1 
,i will1 ,god permitting1 do it myself4 
,there  seems something cruel in giving 
the name1 ,anabaptist1 to the ,english  
,anti-pdo-baptists2 but still worse in  
connecting this most innocent  opinion  
with the mad ,jacobin ravings of the    
poor wretches who were  called          
,anabaptists1 in ,munster1 as if the    
latter had ever formed part of  the     
,baptists' creeds4 ,in short ',the      
,liberty of ,prophesying' is an         
admirable work1 in many respects1 and   
calculated to produce a much  greater   

effect on the many than ,milton's       
treatise on the same subject3  on the   
other hand1 ,milton's is throughout     
unmixed truth2 and the man who  in      
reading the two does not feel the       
contrast between the  single-mindedness 
of the one1 and the 'strabismus' in the 
other1 is--in  the road of preferment4  
,,general ,,dedication ,,of ,,the       
,,polemical ,,discourses4 #a    ,vol4   
vii4 p4 ix4      ,and the breath of the 
people is like the voice of an          
exterminating    angel1 not so killing  
but so secret4    ,that is1 in such     
wise4 ,it would be well to note1 after  
what time 'as'  became the requisite    
correlative to 'so1' and even1 as in    
this instance1  the preferable          
substitute4 ,we should have written 'as'
 in both places  probably1 but at all   
events in the latter1 transplacing the  
sentences  'as secret though not so     
killing2' or 'not so killing1 but quite 
as  secret4' ,it is not generally true  
that ,taylor's punctuation is           

arbitrary1 or his periods reducible to  
the post-,revolutionary standard  of    
length by turning some of his colons or 
semi-colons into full stops4  ,there is 
a subtle yet just and systematic logic  
followed in his  pointing1 as often as  
it is permitted by the higher principle1
 because  the proper and primary        
purpose1 of our stops1 and to which     
alone from  their paucity they are      
adequate1--that ,i mean of enabling the 
reader to  prepare and manage the       
proportions of his voice and breath4    
,but for the  true scheme of            
punctuation1 ,greek3 hos emoige dokei1  
see the blank  page over leaf which ,i  
will try to disblank into a prize of    
more worth  than can be got at the      
,e4,o4's and little goes of ,lindley    
,murray4 #b      ,ib4 p4 xv4      ,but  
the most complained that1 in my ways to 
persuade a toleration1 ,i    helped some
 men too far1 and that ,i armed the     
,anabaptists with swords    instead of  
shields1 with a power to offend us1     

besides the proper    defensitives of   
their own 444 ,but wise men understand  
the thing and    are satisfied4 ,but    
because all men are not of equal        
strength2 ,i did    not only in a       
discourse on purpose demonstrate the    
true doctrine in    that question1 but  
,i have now in this edition of that book
 answered    all their pretensions1 c4  
,no2 in the might of his genius he      
called up a spirit which he has in  vain
 endeavored to lay1 or exorcise from the
 conviction4      ,ib4 p4 xvii4         
,for episcopacy relies not upon the     
authority of ,fathers and ,councils1    
but upon ,scripture1 upon the           
institution of ,christ1 or the          
institution    of the ,apostles1 upon a 
universal tradition1 and a universal    
practice1    not upon the words and     
opinions of the doctors3 it hath as     
great a    testimony as ,scripture      
itself hath1 c4    ,we must make        
allowance for the intoxication of recent
 triumph and final  victory over a      

triumphing and victorious enemy2 or who 
but would start  back at the aweless    
temerity of this assertion8 ,not to     
mention the  evasion2 for who ever      
denied the historical fact1 or the      
,scriptural  occurrence of the word     
expressing the fact1 namely1 'episcopi1 
episcopatus8'8 ,what was questioned by  
the opponents was1    #a2--,who and what
 these 'episcopi' were2 whether         
essentially different  from the         
presbyter1 or a presbyter by kind in his
 own 'ecclesia'1 and a  president or    
chairman by accident in a synod of      
presbyters3    #b2--,that whatever the  
'episcopi' of the ,apostolic times were1
 yet were  they prelates1 lordly        
diocesans2 were they such as the        
,bishops of the  ,church of ,england8   
,was there ,scripture authority for     
,archbishops8    #c2--,that the         
establishment of ,bishops by the        
,apostle ,paul being granted  7as who   
can deny it87--yet was this done 'jure  
,apostolico' for the  universal ,church 

in all places and ages2 or only as      
expedient for that  time and under those
 circumstances2 by ,paul not as an      
,apostle1 but as  the head and founder  
of those particular churches1 and so    
entitled to  determine their bye laws8  
,,dedication ,,of ,,the ,,sacred ,,order
 ,,and ,,offices ,,of ,,episcopacy4     
,ib4 p4 xxiii4      ,but the interest of
 the ,bishops is conjunct with the      
prosperity of the    ,king1 besides the 
interest of their own security1 by the  
obligation of    secular advantages4    
,for they who have their livelihood from
 the ,king1    and are in expectance of 
their fortune from him1 are more likely 
to    pay a tribute of exacter duty1    
than others1 whose fortunes are not in  
such immediate dependency on ,his       
,majesty4    ,the cat out of the bag6   
,consult the whole reigns of ,charles   
,i4 and ,,ii4  and the beginning of     
,james ,,ii4 ,jeremy ,taylor was at this
 time  7blamelessly for himself and most
 honourably for his patrons7 ambling on 

the high road of preferment2 and to men 
so situated1 however sagacious  in other
 respects1 it is not given to read the  
signs of the times4  ,little did ,taylor
 foresee that to indiscreet avowals1    
like these1 on the  part of the court   
clergy1 the exauctorations of the       
,bishops and the  temporary overthrow of
 the ,church itself would be in no small
 portion  attributable4 ,but the scanty 
measure and obscurity 7if not rather1   
for  so bright a luminary1 the          
occultation7 of his preferment after the
  ,restoration is a problem1 of which   
perhaps his virtues present the most    
probable solution4      ,ib4 p4 xxv4    
,a second return that episcopacy makes  
to royalty1 is that which is the    duty
 of all ,christians1 the paying tributes
 and impositions4    ,this is true2 and 
it was an evil hour for the             
,church1--and led to the  loss of its   
,convocation1 the greatest and1 in an   
enlarged state-policy1  the most        
impolitic affront ever offered by a     

government to its own  established      
,church1--in which the clergy           
surrendered their right of  taxing      
themselves4      ,ib4 p4 xxvii4      ,i 
mean the conversion of the kingdom from 
,paganism by ,st4 ,augustine1           
,archbishop of ,canterbury2 and the     
,reformation begun and promoted by      
,bishops4    ,from ,paganism in part2   
but in part from primitive ,christianity
 to  ,popery4 ,but neither this nor the 
following boast will bear narrow        
looking into1 ,i suspect4      ',in     
fine4'    ,like all ,taylor's           
dedications and dedicatory epistles1    
this is easy1  dignified1 and pregnant4 
,the happiest 'synthesis' of the divine1
 the  scholar1 and the gentleman was    
perhaps exhibited in him and ,bishop    
,berkeley4      ,introd4 p4#c4      ,in 
all those accursed machinations1 which  
the device and artifice of    hell hath 
invented for the supplanting of the     
,church1 'inimicus homo1'    that old   
superseminator of heresies and crude    

mischiefs1 hath    endeavoured to be    
curiously compendious1 and1 with        
,tarquin's device1    'putare summa     
papaverum4'      ,quoere-spiritualiter  
papaveratorurn8      ,ib4      ,his next
 onset was by ,julian1 and 'occidere    
presbyterium1' that was    his province4
 ,to shut up public schools1 to force   
,christians to    ignorance1 to         
impoverish and disgrace the clergy1 to  
make them vile    and dishonorable1     
these are his arts2 and he did the devil
 more    service in this fineness of    
undermining1 than all the open battery  
of    ten great rams of persecution4    
,what felicity1 what vivacity of        
expression6 ,many years ago ,mr4        
,mackintosh gave it as an instance of my
 perverted taste1 that ,i had  seriously
 contended that in order to form a style
 worthy of ,englishmen1  ,milton and    
,taylor must be studied instead of      
,johnson1 ,gibbon1 and  ,junius2 and now
 ,i see by his introductory ,lecture    
given at ,lincoln's  ,inn1 and just     

published1 he is himself imitating      
,jeremy ,taylor1 or  rather copying his 
semi-colon punctuation1 as closely as he
 can4 ,amusing  it is to observe1 how by
 the time the modern imitators are at   
the  half-way of the long breathed      
period1 the asthmatic thoughts drop     
down1  and the rest is1--words6 ,i have 
always been an obstinate hoper3 and even
  this is a 'datum' and a symptom of    
hope to me1 that a better1 an           
ancestral1 spirit is forming and will   
appear in the rising generation4        
,ib4 p4 #e4      ,first1 because here is
 a concourse of times2 for now after    
that these    times have been called the
 last times for #afjj years together1   
our    expectation of the great         
revelation is very near accomplishing4  
,rather a whimsical consequence1 that   
because a certain party had been        
deceiving themselves for sixteen        
centuries they were likely to be in the 
right at the beginning of the           
seventeenth4 ,but indeed ,i question    

whether  in all ,taylor's voluminous    
writings there are to be found three    
other  paragraphs so vague and          
misty-magnific as this is4 ,it almost   
reminds me  of the very cloudy and      
mighty alarming in ,foote4      ,s4 i4  
p4 #d4      ,if there be such a thing as
 the power of the keys1 by ,christ      
concredited to his ,church1 for the     
binding and loosing delinquents and     
penitents respectively on earth1 then   
there is clearly a court erected    by  
,christ in his ,church4    ,we may1     
without any heretical division of       
person1 economically  distinguish our   
,lord's character as ,jesus1 and as     
,christ1 so far that  during his sojourn
 on earth1 from his baptism at least to 
his  crucifixion1 he was in some        
respects his own ,elias1 bringing back  
the  then existing ,church to the point 
at which the ,prophets had placed it2   
that is1 distinguishing the 'ethica'    
from the 'politica1' what was  binding  
on the ,jews as descendants of ,abraham 

and inheritors of the  patriarchal faith
 from the statutes obligatory on them as
 members of the  ,jewish state4         
,jesus fulfilled the ,law1 which        
culminated in a pure religious morality 
in principles1 affections1 and acts2 and
 this he consolidated and  levelled into
 the ground-stead on which the new      
temple 'not made with  hands1' wherein  
,himself1 even ,christ the ,lord1 is the
 ,shechinah1 was to  rise and be raised4
    ,thus he taught the spirit of the   
,mosaic ,law1 while by his acts1        
sufferings1 death1 resurrection1        
ascension1 and demission of the         
,comforter1 he created and realized the 
contents1 objects1 and materials  of    
that redemptive faith1 the everlasting  
,gospel1 which from the day of          
,pentecost his elect disciples1 ,greek3 
ton mystaerin hierokerykes1  ,were ,sent
 forth to disperse and promulgate with  
suitable gifts1 powers1  and evidences4 
,in this view1 ,i interpret our ,lord's 
sayings concerning the ,church1 as      

applying wholly to the ,synagogue or    
established ,church then existing1      
while the binding and loosing refers1   
immediately and primarily as ,i         
conceive1 to the miraculous gifts of    
healing diseases communicated to  the   
,apostles2 and ,i am not afraid to avow 
the conviction1 that the first  three   
,gospels are not the books of the ,new  
,testament1 in which we should  expect  
to find the peculiar doctrines of the   
,christian faith explicitly  delivered1 
or forming the predominant subject or   
contents of the  writing4      ,s4 viii4
 p4 #be4      ,imposition of hands for  
,ordination does indeed give the ,holy  
,ghost1    but not as he is that promise
 which is called 'the promise of the    
truth'4    ,alas6 but in what sense that
 does not imply some infusion of power  
or  light1 something given and inwardly 
received1 which would not have  existed 
in and for the recipient without this   
immission by the means or  act of the   
imposition of the hands8 ,what sense    

that does not amount to  more and other 
than a mere delegation of office1 a mere
 legitimating  acceptance and           
acknowledgment1 with respect to the     
person1 of that which  already is in    
him1 can be attached to the words1      
',receive the ,holy  ,ghost'1 without   
shocking a pious and single-minded      
candidate8 ,the  miraculous nature of   
the giving does not depend on the       
particular kind  or quality of the gift 
received1 much less demand that it      
should be  confined to the power of     
working miracles4    ,for miraculous    
nature read supernatural character2 and 
,i can  subscribe this pencil note      
written so many years ago1 even at this 
present time1 #b;d ,march1 #ahbd4       
,s4 xxi4 p4 #ia4      ',postquam        
unusquisque eos quos baptizabat suos    
putabat esse1 non    ,christi1 et       
diceretur in populis1 ,ego sum ,pauli1  
,ego ,apollo1 ,ego autem    ,ceph1 in   
toto orbe decretum est ut unus de       
presbyteris electus    superponeretur   

cateris1 ut schismatum semina           
tollerentur4'    ,the natural inference 
would1 methinks1 be the contrary4 ,there
 would be  more persons inclined and    
more likely to attach an ambition to    
their  belonging to a single eminent    
leader and head than to a body1--rather 
to  ,csar1 ,marius1 or ,pompey1 than to 
the ,senate4 ,but ,i have ever thought  
that the best1 safest1 and at the same  
time sufficient1 argument is1  that by  
the nature of human affairs and the     
appointments of ,god's  ordinary        
providence every assembly of            
functionaries will and must have a      
president2 that the same qualities which
 recommended the individual to  this    
dignity would naturally recommend him to
 the chief executive power  during the  
intervals of legislation1 and at all    
times in all points  already ruled2 that
 the most solemn acts1 ,confirmation and
 ,ordination1  would as naturally be    
confined to the head of the executive in
 the state  ecclesiastic1 as the sign   

manual and the like to the king in all  
limited  monarchies2 and that in course 
of time when many presbyteries would    
exist in the same district1 ,archbishops
 and ,patriarchs would arise 'pari      
ratione' as ,bishops did in the first   
instance4 ,now it is admitted that      
,god's extraordinary appointments never 
repeal but rather perfect the  laws of  
his ordinary providence3 and it is      
enough that all we find in  the ,new    
,testament tends to confirm and no where
 forbids1 contradicts1 or  invalidates  
the course of government1 which the     
,church1 we are certain1  did in fact   
pursue4      ,ib4 s4 xxxvi4 p4 #aga4    
,but those things which ,christianity1  
as it prescinds from the interest    of 
the republic1 hath introduced1 all them1
 and all the causes    emergent from    
them1 the ,bishop is judge of4444       
,receiving and disposing    the         
patrimony of the ,church1 and whatsoever
 is of the same    consideration        
according to the fortyfirst canon of the

 ,apostles4    ',prcipimus ut in        
potestate sua episcopus ecclesice res   
habeat'4 ,let    the ,bishops have the  
disposing of the goods of the ,church2  
adding this    reason3 'si enim animte  
hominum pretios illi sint credit1 multo 
magis eum oportet curam pecuniarum      
gerere'4 ,he that is intrusted with     
our precious souls may much more be     
intrusted with the offertories of       
faithful people4    ,let all these      
belong to the overseer of the ,church3  
to whom else so  properly8 but what is  
the nature of the power by which he is  
to enforce  his orders8 ,by secular     
power8 ,then the ,bishop's power is no  
derivative  from ,christ's royalty2 for 
his kingdom is not of the world2 but the
  monies are ,csar's2 and the 'cura     
pecuniarum' must be vested where the    
donors direct1 the law of the land      
permitting4      ,ib4      ,such are the
 delinquencies of clergymen1 who are    
both clergy and    subjects too2 'clerus
 ,domini'1 and 'regis subditi'3 and for 

their    delinquencies1 which are 'in   
materia justi'1 the secular tribunal    
punishes1 as being a violation of that  
right which the state must    defend2   
but because done by a person who is a   
member of the sacred    hierarchy1 and  
hath also an obligation of special duty 
to his ,bishop1    therefore the ,bishop
 also may punish him2 and when the      
commonwealth    hath inflicted a        
penalty1 the ,bishop also may impose a  
censure1 for    every sin of a clergyman
 is two4    ,but why of a clergyman     
only8 ,is not every sheep of his flock a
 part of  the ,bishop's charge1 and of  
course the possible object of his       
censure8  ,the clergy1 you say1 take the
 oath of obedience4 ,aye6 but this is   
the  point in dispute4      ,ib4 p4     
#agb4      ,so that ever since then     
episcopal jurisdiction hath a double    
part1 an    external and an internal3   
this is derived from ,christ1 that from 
the    king1 which because it is        
concurrent in all acts of jurisdiction1 

therefore it is that the king is supreme
 of the jurisdiction1 namely1    that   
part of it which is the external        
compulsory4    ,if ,christ delegated no 
external compulsory power to the        
,bishops1 how  came it the duty of      
princes to ,god to do so8 ,it has been  
so since---yes6  since the first grand  
apostasy from ,christ to ,constantine4  
,ib4 s4 xlviii4 p4 #bdh4      ,bishops  
'ut sic' are not secular princes1 must  
not seek for it2 but    some secular    
princes may be ,bishops1 as in ,germany 
and in other places    to this day they 
are4 ,for it is as unlawful for a       
,bishop to have any    land1 as to have 
a country2 and a single acre is no more 
due to the    order than a province2 but
 both these may be conjunct in the same 
person1 though still1 by virtue of      
,christ's precept1 the functions and    
capacities must be distinguished4       
,true2 but who with more indignant scorn
 attacked this very distinction  when   
applied by the ,presbyterians to the    

kingship1 when they professed  to fight 
for the ,king against ,charles8 ,and yet
 they had on their side  both the spirit
 of the ,english constitution and the   
language of the law4  ,the ,king never  
dies2 the ,king can do no wrong4        
,elsewhere1 too1 ,taylor  could ridicule
 the ,romish prelate1 who fought and    
slew men as a captain  at the head of   
his vassals1 and then in the character  
of a ,bishop  absolved his other        
homicidal self4 ,however1 whatever ,st4 
,peter might  understand by ,christ's   
words1 ,st4 ,peter's three-crowned      
successors have  been quite of ,taylor's
 opinion that they are to be paraphrased
  thus3--,simon ,peter1 as my ,apostle1 
you are to make converts only by        
humility1 voluntary poverty1 and the    
words of truth and meekness2 but if  by 
your spiritual influence you can induce 
the ,emperor ,tiberius to make  you     
,tetrarch of ,galilee or ,prefect of    
,judaea1 then  ,greek3 katakyreue--you  
may lord it as loftily as you will1 and 

deliver as ,tetrarch or ,prefect those  
stiff-necked miscreants to the  flames  
for not having been converted by you as 
an ,apostle4      ,ib4 p4 #bgf4      ,i 
end with the golden rule of ,vincentius 
,lirinensis3--'magnopere    curandum est
 ut id teneamus1 quod ubique1 quod      
semper1 quod ab omnibus    creditum     
est4'    ,alas6 this golden rule comes  
full and round from the mouth2 nor do ,i
  deny that it is pure gold3 but like   
too many other golden rules1 in  order  
to make it cover the facts which the    
orthodox asserter of  episcopacy at     
least1 and the chaplain of ,archbishop  
,laud and ,king  ,charles the ,martyr   
must have held himself bound to bring   
under it1 it  must be made to display   
another property of the sovereign metal1
 its  malleableness to wit2 and must be 
beaten out so thin1 that the weight of  
truth in the portion appertaining to    
each several article in the  orthodox   
systems of theology will be so small1   
that it may better be  called gilt than 

gold2 and if worth having at all1 it    
will be for its  show1 not for its      
substance4 ,for instance1 the 'aranea   
theologica' may  draw out the whole web 
of the ,westminster ,catechism from the 
simple  creed of the beloved            
,disciple1--'whoever believeth with his 
heart1 and  professeth with his mouth1  
that ,jesus is ,lord and                
,christ1'--shall be  saved4 ,if implicit
 faith only be required1 doubtless      
certain doctrines1  from which all other
 articles of faith imposed by the       
,lutheran1 ,scotch1  or ,english        
,churches1 may be deduced1 have been    
believed 'ubique1 semper1  et ab        
omnibus4' ,but if explicit and conscious
 belief be intended1 ,i  would rather   
that the ,bishop than ,i should defend  
the golden rule  against ,semler4       
,,apology ,,for ,,authorized ,,and ,,set
 ,,forms ,,of ,,liturgy4    ,preface1 s4
 vi4 p4 #bhf4      ,not like women or   
children when they are affrighted with  
fire in their    clothes4 ,we shaked off

 the coal indeed1 but not our garments1 
lest we    should have exposed our      
,churches to that nakedness which the   
excellent    men of our sister ,churches
 complained to be among themselves4     
,o1 what convenient things metaphors and
 similes are1 so charmingly             
indeterminate6 ,on the general reader   
the literal sense operates3 he  shivers 
in sympathy with the poor shift-less    
matron1 the ,church of  ,geneva4 ,to the
 objector the answer is ready--it was   
speaking  metaphorically1 and only meant
 that she had no shift on the outside of
  her gown1 that she made a shift       
without an over-all4 ,compare this sixth
  section with the manful1 senseful1    
irrebuttable fourth section--a folio    
volume in a single paragraph6 ,but      
,jeremy ,taylor would have been too     
great for man1 had he not occasionally  
fallen below himself4      ,ib4 s4 x4 p4
 #bhh4      ,and since all that cast off
 the ,roman yoke thought they had title 
enough to be called ,reformed1 it was   

hard to have pleased all the    private 
interests and peevishness of men that   
called themselves    friends2 and       
therefore that only in which the ,church
 of ,rome had    prevaricated against   
the word of ,god1 or innovated against  
,apostolical    tradition1 all that was 
pared away4    ,aye6 here is the 'ovum1'
 as ,sir ,everard ,home would say1 the  
'proto'-parent of the whole race of     
controversies between ,protestant and   
,protestant2 and each had ,gospel on    
their side4 ,whatever is not against    
the word of ,god is for it1--thought the
 founders of the ,church of  ,england4  
,whatever is not in the word of ,god is 
a word of man1 a  will-worship          
presumptuous and usurping1--thought the 
founders of the  ,church of ,scotland   
and ,geneva4 ,the one proposed to       
themselves to be  reformers of the      
,latin ,church1 that is1 to bring it    
back to the form  which it had during   
the first four centuries2 the latter to 
be the  renovators of the ,christian    

religion as it was preached and         
instituted  by the ,apostles and        
immediate followers of ,christ thereunto
 specially  inspired4 ,where the        
premisses are so different1 who can     
wonder at the  difference in the        
conclusions8      ,ib4 s4 xii4 ib4      
,it began early to discover its         
inconvenience2 for when certain zealous 
persons fled to ,frankfort to avoid the 
funeral piles kindled by the    ,roman  
,bishops in ,queen ,mary's time1 as if  
they had not enemies enough    abroad1  
they fell foul with one another1 and the
 quarrel was about the    ,common       
,prayer ,book4    ,but who began the    
quarrel8 ,knox and his recent biographer
 lay it to  ,dr4 ,cox and the           
,liturgists4      ,ib4 s4 xiii4 p4 #bhi4
      ,here therefore it became law1 was
 established by an act of ,parliament1  
was made solemn by an appendant penalty 
against all that on either    hand did  
prevaricate a sanction of so long and so
 prudent    consideration4    ,truly    

evangelical way of solemnizing a party  
measure1 and sapientizing  ,calvin's    
'tolerabiles ineptias' by making them   
'ineptias usque ad  carcerem et verbera 
intolerantes6'    ,ib4 s4 xiv4 ib4      
,but the ,common ,prayer ,book had the  
fate of ,st4 ,paul2 for when it had     
scaped the storms of the ,roman ,see1   
yet a viper sprung out of ,queen        
,mary's fires1 c4    ,as ,knox and his  
friends confined themselves to the      
inspired word1  whether vipers or no1   
they were not adders at all events4     
,ib4 xxvi4 p4 #bif4      ,for1 if we    
deny to the people a liberty of reading 
the ,scriptures1 may    they not        
complain1 as ,isaac did against the     
inhabitants of the land1    that the    
,philistines had spoiled his well and   
the fountains of living    water8 ,if a 
free use to all of them and of all      
,scriptures were    permitted1 should   
not the ,church herself have more cause 
to complain    of the infinite          
licentiousness and looseness of         

interpretations1 and    of the          
commencement of ten thousand errors1    
which would certainly be    consequent  
to such permission8 ,reason and religion
 will chide us in    the first1 reason  
and experience in the latter 444 ,the   
,church with    great wisdom hath first 
held this torch out2 and though for     
great    reasons intervening and        
hindering1 it cannot be reduced to      
practice1    yet the ,church hath shewn 
her desire to avoid the evil that is on 
both    hands1 and she hath shewn the   
way also1 if it could have been insisted
    in4    ,if there were not1 at the   
time this ,preface1 or this paragraph at
 least1  was written or published1 some 
design on foot or 'sub lingua' of making
  advances to the continental           
catholicism for the purpose of          
conciliating  the courts of ,austria1   
,france and ,spain1 in favor of the     
,cavalier and  ,royalist party at home  
and abroad1 this must be considered as a
 useless  and worse than useless avowal4

 ,the ,papacy at the height of its      
influence  never asserted a higher or   
more anti-,protestant right than this of
  dividing the ,scriptures into         
permitted and forbidden portions4 ,if   
there  be a functionary of divine       
institution1 synodical or unipersonal1  
who  with the name of the ',church' has 
the right1 under circumstances of its   
own determination1 to forbid all but    
such and such parts of the ,bible1  it  
must possess potentially1 and under     
other circumstances1 a right of         
withdrawing the whole book from the     
unlearned1 who yet cannot be  altogether
 unlearned2 for the very prohibition    
supposes them able to do  what1 a few   
centuries before1 the majority of the   
clergy themselves were  not qualified to
 do1 that is1 read their ,bible         
throughout4 ,surely it  would have been 
politic in the writer to have left out  
this sentence1  which his ,puritan      
adversaries could not fail to translate 
into the  ,church shewing her teeth     

though she dared not bite4 ,i bitterly  
regret  these passages2 neither our     
incomparable ,liturgy1 nor this full1   
masterly1 and unanswerable defence of   
it1 requiring them4      ,ib4 s4 xlv1 p4
 #cjh4      ,so that the ,church of     
,england1 in these manners of dispensing
 the    power of the keys1 does cut off 
all disputings and impertinent          
wranglings1 whether the priest's power  
were judicial or declarative2    for    
possibly it is both1 and it is optative 
too1 and something else    yet2 for it  
is an emanation from all the parts of   
his ministry1 and he    never absolves1 
but he preaches or prays1 or administers
 a sacrament2    for this power of      
remission is a transcendent1 passing    
through all the    parts of the priestly
 offices4 ,for the keys of the kingdom  
of heaven    are the promises and the   
threatenings of the ,scripture1 and the 
prayers of the ,church1 and the ,word1  
and the ,sacraments1 and all these      
are to be dispensed by the priest1 and  

these keys are committed to his         
ministry1 and by the operation of them  
all he opens and shuts heaven's    gates
 ministerially4    ,no more ingenious   
way of making nothing of a thing than by
 making it  every thing4 ,omnify the    
disputed point into a transcendant1 and 
you may  defy the opponent to lay hold  
of it4 ,he might as well attempt to     
grasp  an 'aura electrica'4             
,apology1 c4 s4 ii4 p4 #cbj4      ,and  
it may be when ,i am a little more used 
to it1 ,i shall not wonder    at a      
synod1 in which not one ,bishop sits in 
the capacity of a ,bishop1    though ,i 
am most certain this is the first       
example in ,england since it    was     
first christened4    ,is this quite     
fair8 ,is it not1 at least logically    
considered and at the  commencement of  
an argument1 too like a 'petitio        
principii' or  'presumptio rei          
litigatae'8 ,the ,westminster divines   
were confessedly not  prelates1 but many
 in that assembly were1 in all other    

points1 orthodox  and affectionate      
members of the ,establishment1 who with 
,bedell1  ,lightfoot1 and ,usher1 held  
them to be ,bishops in the primitive    
sense of  the term1 and who yet had no  
wish to make any other change in the    
hierarchy than that of denominating the 
existing ,english prelates              
,archbishops4 ,they thought that what at
 the bottom was little more than a      
question of names among ,episcopalians1 
ought not to have occasioned such  a    
dispute2 but yet the evil having taken  
place1 they held a change of  names not 
too great a sacrifice1 if thus the      
things themselves could be  preserved1  
and ,episcopacy maintained against the  
,independents and  ,presbyterians4      
,ib4 s4 v4 p4 #cba4    ,it is a thing of
 no present importance1 but as a point  
of history1 it is  worth a question     
whether there were any divines in the   
,westminster  ,assembly who adopted by  
anticipation the notions of the         
,seekers1 ,quakers  and others 'ejusdem 

farin4' ,baxter denies it4 ,i understand
 the  controversy to have been1 whether 
the examinations at the admission to    
the ministry did or not supersede the   
necessity of any directive models       
besides those found in the sacred       
volumes3--if not necessary1 whether     
there was any greater expedience in     
providing by authority forms of  prayer 
for the minister than forms of sermons4 
,reading1 whether of  prayers or        
sermons1 might be discouraged without   
encouraging  unpremeditated praying and 
preaching4 ,but the whole question as   
between  the prelatists and the         
,assembly divines has like many others  
been best  solved by the trial4 ,a vast 
majority among the ,dissenters          
themselves  consider the antecedents to 
the sermon1 with exception of their     
congregational hymns1 as the defective  
part of their public service1 and  admit
 the superiority of our ,liturgy4       
,p4,s4--,it seems to me1 ,i confess1    
that the controversy could never have   

risen to the height it did1 if all the  
parties had not thrown too far  into the
 back ground the distinction in nature  
and object between the  three equally   
necessary species of worship1 that is1  
public1 family1 and  private or         
solitary1 devotion4 ,though the very far
 larger proportion of  the blame falls  
on the anti-,liturgists1 yet on the     
other hand1 too many  of our ,church    
divines--among others that exemplar' of 
a ,churchman and a  ,christian1 the     
every way excellent ,george             
,herbert--were scared by the  growing   
fanaticism of the ,geneva malcontents   
into the neighbourhood of  the opposite 
extreme2 and in their dread of          
enthusiasm1 will-worship1               
insubordination1 indecency1 carried     
their preference of the established     
public forms of prayer almost to        
superstition by exclusively both using  
and requiring them even on their own    
sick-beds4 ,this most assuredly was     
neither the intention nor the wish of   

the first compilers4 ,however1 if  they 
erred in this1 it was an error of filial
 love excused1 and only not  sanctioned1
 by the love of peace and unity1 and    
their keen sense of 'the  beauty of     
holiness' displayed in their mother     
,church4 ,i mention this the  rather1   
because our ,church1 having in so       
incomparable a way provided for  our    
public devotions1 and ,taylor having    
himself enriched us with such  and so   
many models of private prayer and       
devotional exercise--7from  which1 by   
the by1 it is most desirable that a well
 arranged collection  should be made2 a 
selection is requisite rather from the  
opulence1 than  the inequality1 of the  
store27--we have nothing to wish for but
 a  collection of family and domestic   
prayers and thanksgivings equally 7if   
that be not too bold a wish7 appropriate
 to the special object1 as the  ,common 
,prayer ,book is for a ,christian       
community1 and the collection from      
,taylor for the ,christian in his closet

 or at his bed side4 ,here would  our   
author himself again furnish abundant   
materials for the work4 ,for  surely1   
since the ,apostolic age1 never did the 
spirit of supplication  move on the     
deeps of a human soul with a more genial
 life1 or more  profoundly impregnate   
the rich gifts of a happy nature1 than  
in the  person of ,jeremy ,taylor6 ,to  
render the fruits available for all1 we 
need  only a combination of ,christian  
experience with that finer sense of     
propriety which we may venture to call  
devotional taste in the  individual     
choosing1 or chosen1 to select1 arrange 
and methodize2 and no  less in the      
dignitaries appointed to revise and     
sanction the collections4    ,perhaps   
another want is a scheme of ,christian  
psalmody fit for all our  congregations1
 and which should not exceed #aej or    
#bjj psalms and hymns4  ,surely if the  
,church does not hesitate in the titles 
of the ,psalms and  of the chapters of  
the ,prophets to give the ,christian    

sense and  application1 there can be no 
consistent objection to do the same in  
its  spiritual songs4 ,the effect on the
 morals1 feelings1 and information of   
the people at large is not to be        
calculated4 ,it is this more than any   
other single cause that has saved the   
peasantry of ,protestant ,germany  from 
the contagion of infidelity4      ,ib4  
s4 xvii4 p4 #cbe4      ,thus the ,holy  
,ghost brought to their memory all      
things which ,jesus    spake and did1   
and1 by that means1 we come to know all 
that the ,spirit    knew to be necessary
 for us4    ,alas6 it is one of the sad 
effects or results of the enslaving ,old
  ,bailey fashion of defending1 or1 as  
we may well call it1 apologizing  for1  
,christianity1--introduced by ,grotius  
and followed up by the modern  ',alogi'1
 whose wordless1 lifeless1 spiritless1  
scheme of belief it alone  suits1--that 
we dare not ask1 whether the passage    
here referred to must  necessarily be   
understood as asserting a miraculous    

remembrancing1  distinctly sensible by  
the ,apostles2 whether the gift had any 
especial  reference to the composition  
of the ,gospels2 whether the assumption 
is  indispensable to a well grounded and
 adequate confidence in the veracity  of
 the narrators or the verity of the     
narration2 if not1 whether it does  not 
unnecessarily entangle the faith of the 
acute and learned inquirer  in          
difficulties1 which do not affect the   
credibility of history in its  common   
meaning--rather indeed confirm our      
reliance on its authority in  all the   
points of agreement1 that is1 in every  
point which we are in the  least        
concerned to know1--and expose the      
simple and unlearned ,christian  to     
objections best fitted to perplex1      
because easiest to be understood1  and  
within the capacity of the shallowest   
infidel to bring forward and            
exaggerate2 and lastly1 whether the     
,scriptures must not be read in that    
faith which comes from higher sources   

than history1 that is1 if they are  read
 to any good and ,christian purpose4    
,god forbid that ,i should become  the  
advocate of mechanical infusions and    
possessions1 superseding the  reason and
 responsible will4 ,the light 'a        
priori'1 in which1 according  to my     
conviction1 the ,scriptures must be read
 and tried1 is no other  than the       
earnest1 ',what shall ,i do to be       
saved8' with the inward                 
consciousness1--the gleam or flash let  
into the inner man through the  rent or 
cranny of the prison of sense1 however  
produced by earthquake1  or by          
decay1--as the ground and antecedent of 
the question2 and with a  predisposition
 towards1 and an insight into1 the 'a   
priori' probability  of the ,christian  
dispensation as the necessary           
consequents4 ,this is the  holy spirit  
in us praying to the ,spirit1 without   
which 'no man can say  that ,jesus is   
the ,lord3' a text which of itself seems
 to me sufficient  to cover the whole   

scheme of modern ,unitarianism with     
confusion1 when  compared with that     
other1--',i am the ,lord 7,jehovah73    
that is my name2  and my glory will ,i  
not give to another'4 ,but in the       
,unitarian's sense  of ',lord1' and on  
his scheme of evidence1 it might with   
equal justice be  affirmed1 that no man 
can say that ,tiberius was the ,emperor 
but by the  ,holy ,ghost4      ,ib4 s4  
xxix4 p4 #cca4      ,and that this is   
for this reason called 'a gift and      
grace1' or issue    of the ,spirit1 is  
so evident and notorious1 that the      
speaking of an    ordinary revealed     
truth1 is called in ,scripture1 'a      
speaking by the    spirit'1 #a ,cor4    
xii4 #h4 ',no man can say that ,jesus is
 the ,lord but by    the ,holy ,ghost'4 
,for1 though the world could not        
acknowledge ,jesus for    the ,lord     
without a revelation1 yet now that we   
are taught this truth    by ,scripture1 
and by the preaching of the ,apostles1  
to which they were    enabled by the    

,holy ,ghost1 we need no revelation or  
enthusiasm to    confess this truth1    
which we are taught in our creeds and   
catechisms1    c4    ,i do not1 nay ,i  
dare not1 hesitate to denounce this     
assertion as false  in fact and the     
paralysis of all effective              
,christianity4 ,a greater  violence     
offered to ,scripture words is scarcely 
conceivable4 ,st4 ,paul  asserts that   
'no man can4' ,nay1 says ,taylor1 every 
man that knows his  catechism can2 but  
unless some six or seven individuals had
 said it by  the ,holy ,ghost some      
seventeen or eighteen hundred years ago1
 no man  could say so4      ,ib4 s4     
xxxii4 p4 #ccd4      ,and yet1 because  
the ,holy ,ghost renewed their memory1  
improved their    understanding1        
supplied to some their want of human    
learning1 and so    assisted them that  
they should not commit an error in fact 
or opinion1    neither in the narrative 
nor dogmatical parts1 therefore they    
wrote by    the spirit4    ,and where is

 the proof8--and to what purpose1 unless
 a distinct and  plain diagnostic were  
given of the divinities and the         
humanities which  ,taylor himself       
expressly admits in the text of the     
,scriptures8    ,and even then what     
would it avail unless the interpreters  
and  translators1 not to speak of the   
copyists in the first and second        
centuries1 were likewise assisted by    
inspiration8    ,as to the larger part  
of the ,prophetic books1 and the whole  
of the  ,apocalypse1 we must receive    
them as inspired truths1 or reject them 
as  simple inventions or enthusiastic   
delusions4    ,but in what other book of
 ,scripture does the writer assign his  
own work  to a miraculous dictation or  
infusion8 ,surely the contrary is       
implied in  ,st4 ,luke's preface4 ,does 
the hypothesis rest on one possible     
construction of a single passage in ,st4
 ,paul1 #b ',tim'4 iii4 #af48    ,and   
that construction resting materially on 
a ,greek3 kai 7thepneustos1  kai        

ophlimos7 not found in the oldest       
,,mss41 when the context would  rather  
lead us to understand the words as      
parallel with the other  assertion of   
the ,apostle1 that all good works are   
given from ,god1--that  is1 ',every     
divinely inspired writing is profitable1
 c'4    ,finally1 will not the certainty
 of the competence and single mindedness
  of the writers suffice2 this too      
confirmed by the high probability1      
bordering on certainty1 that ,god's     
especial grace worked in them2 and  that
 an especial providence watched over the
 preservation of writings1  which1 we   
know1 both are and have been of such    
pre-eminent importance to               
,christianity1 and yet by natural means8
    ,but alas6 any thing will be        
pretended1 rather than admit the        
necessity  of internal evidence1 or than
 acknowledge1 among the external proofs1
  the convictions and spiritual         
experiences of believers1 though they   
should be common to all the faithful in 

all ages of the ,church6    ,but in all 
superstition there is a heart of        
unbelief1 and1 'vice versa'1  where an  
individual's belief is but a superficial
 acquiescence1  credulity is the natural
 result and accompaniment1 if only he be
 not  required to sink into the depths  
of his being1 where the sensual man can 
no longer draw breath4 ,it is not the   
profession of ,socinian tenets1 but  the
 spirit of ,socinianism in the ,church  
itself that alarms me4 ,this1  this1 is 
the dry rot in the beams and timbers of 
the ,temple6      ,ib4 s4 li4 p4 #cdh4  
,so that let the devotion be ever so    
great1 set forms of prayer will be      
expressive enough of any desire1 though 
importunate as extremity    itself4     
,this1 and much of the same import in   
this treatise1 is far more than         
,taylor1 mature in experience and       
softened by afflictions1 would have     
written4 ,besides1 it is in effect1     
though not in logic1 a deserting of  his
 own strong and unshaken ground of the  

means and ends of public  worship4      
,ib4 s4 s4 lxix4 lxx4 pp4 #cei-fj4      
,these two sections are too much in the 
vague mythical style of the  ,italian   
and ,jesuit divines1 and the argument   
gives to these a greater  advantage     
against our ,church than it gains over  
the ,sectarians in its  support4    ,we 
well know who and how many the compilers
 of our ,liturgy were under  ,edward    
,,vi1 and know too well what the        
weather-cock ,parliaments were1  both   
then and under ,elizabeth1 by which the 
compilation was made law4  ,the argument
 therefore should be inverted2--not that
 the ,church 7,a4 ,b41  ,c4 ,d41 ,f4    
,l41 c47 compiled it2 'ergo'1 it is     
unobjectionable2 but 7and  truly we may 
say it7 it is so unobjectionable1 so far
 transcending all  we were entitled to  
expect from a few men in that state of  
information  and such difficulties1 that
 we are justified in concluding that the
  compilers were under the guidance of  
the ,holy ,spirit4    ,but the same     

order holds good even with regard to the
 ,scriptures4 ,we  cannot rightly affirm
 they were inspired1 and therefore they 
must be  believed2 but they are worthy  
of belief1 because excellent in so      
universal a sense to ends commensurate  
with the whole moral1 and  therefore the
 whole actual1 world1 that as sure as   
there is a moral  ,governor of the      
world1 they must have been in some sense
 or other1 and  that too an efficient   
sense1 inspired4    ,those who deny     
this1 must be prepared to assert1 that  
if they had what  appeared to them good 
historic evidence of a miracle1 in the  
world of  the senses1 they would receive
 the hideous immoral doctrines of       
,mahomet  or ,brahma1 and thus disobey  
the express commands both of the ,old   
and ,new  ,testament4 ,though an angel  
should come from heaven and work all    
miracles1 yet preach another doctrine1  
we are to hold him accursed4  ',gal4' i4
 #h4      ,ib4 s4 lxxv4 p4 #cef4        
,when ,christ was upon the ,mount1 he   

gave it for a pattern1 c4    ,i cannot  
thoroughly agree with ,taylor in all he 
says on this point4 ,the  ,lord's       
,prayer is an encyclopedia of prayer1   
and of all moral and  religious         
philosophy under the form of prayer4    
,besides this1 that  nothing shall be   
wanting to its perfection1 it is itself 
singly the best  and most divine of     
prayers4 ,but had this been the main and
 primary  purpose1 it must have been    
thenceforward the only prayer permitted 
to  ,christians2 and surely some        
distinct references to it would have    
been  found in the ,apostolic writings4 
,ib4 s4 lxxx4 p4 #ceh4      ,now then ,i
 demand1 whether the prayer of ,manasses
 be so good a prayer    as the ,lord's  
prayer8 ,or is the prayer of ,judith1 or
 of ,tobias1 or of    ,judas ,maccabeus1
 or of the son of ,sirach1 is any of    
these so good8    ,certainly no man will
 say they are2 and the reason is1       
because we are    not sure they are     
inspired by the ,holy ,spirit of ,god4  

,how inconsistent ,taylor often is1 the 
result of the system of  economizing    
truth6 ,the true reason is the inverse4 
,the prayers of ,judith  and the rest   
are not worthy to be compared with the  
,lord's ,prayer2  therefore neither is  
the spirit in which they were conceived 
worthy to  be compared with the spirit  
from which the ,lord's ,prayer          
proceeded3 and  therefore with all      
fulness of satisfaction we receive the  
latter1 as  indeed and in fact our      
,lord's dictation4    ,in all men and in
 all works of great genius the          
characteristic fault  will be found in  
the characteristic excellence4 ,thus in 
,taylor1 fulness1  overflow1            
superfluity4    ,his arguments are a    
procession of all the nobles and        
magnates of the  land in their grandest1
 richest1 and most splendid             
'paraphernalia'3 but  the total         
impression is weakened by the multitudes
 of lacqueys and  ragged intruders      
running in and out between the ranks4   

,as far as the ,westminster divines were
 the antagonists to be  answered--and   
with the exception of these1 and those  
who like ,baxter1  ,calamy1 and ,bishop 
,reynolds1 contended for a reformation  
or correction  only of the ,church      
,liturgy1 there were none worth         
answering1--the  question was1 not      
whether the use of one and the same set 
of prayers on  all days in all churches 
was innocent1 but whether the exclusive 
imposition of the same was comparatively
 expedient and conducive to             
edification8    ,let us not too severely
 arraign the judgment or the intentions 
of the  good men who determined for the 
negative4 ,if indeed we confined        
ourselves to the comparison between our 
,liturgy1 and any and all of the        
proposed substitutes for it1 we could   
not hesitate3 but those good men1  in   
addition to their prejudices1 had to    
compare the lives1 the  conversation1   
and the religious affections and        
principles of the  prelatic and         

anti-prelatic parties in general4       
,and do not we ourselves now do the     
like8 ,are we not1 and with abundant    
reason1 thankful that ,jacobinism is    
rendered comparatively feeble and  its  
deadly venom neutralized1 by the        
profligacy and open irreligion of  the  
majority of its adherents8    ,add the  
recent cruelties of the ,star ,chamber  
under ,laud2--7,i do not say  the       
intolerance2 for that which was common  
to both parties1 must be  construed as  
an error in both1 rather than a crime in
 either72--and do  not forget the one   
great inconvenience to which the        
prelatic divines  were exposed from the 
very position which it was the peculiar 
honor of  the ,church of ,england to    
have taken and maintained1 namely1 the  
golden  mean2--7for in consequence of   
this their arguments as ,churchmen would
  often have the appearance of          
contrasting with their grounds of       
controversy as ,protestants17--and we   
shall find enough to sanction our       

charity as brethren1 without detracting 
a tittle from our loyalty as  members of
 the established ,church4    ,as to this
 ,apology1 the victory doubtless remains
 with ,taylor on the  whole2 but to have
 rendered it full and triumphant1 it    
would have been  necessary to do what   
perhaps could not at that time1 and by  
,jeremy  ,taylor1 have been done with   
prudence2 namely1 not only to disprove  
in  part1 but likewise in part to       
explain1 the alleged difference of the  
spiritual fruits in the ministerial     
labors of the high and low party in  the
 ,church1--7for remember that at this   
period both parties were in the         
,church1 even as the ,evangelical1      
,reformed and ,pontifical parties before
  the establishment of a schism by the  
actually schismatical ,council of       
,trent17--and thus to demonstrate that  
the differences to the  disadvantage of 
the established ,church1 as far as they 
were real1 were  as little attributable 
to the ,liturgy1 as the wound in the    

heel of  ,achilles to the shield and    
breast-plate which his immortal mother  
had  provided for him from the forge    
divine4      ,ib4 s4 lxxxvi4 p4 #cfa4   
,that the ,apostles did use the prayer  
their ,lord taught them1 ,i think       
needs not much be questioned4    ',ad   
contra'1 see above4 ,but that they did  
not till the siege of  ,jerusalem       
deviate unnecessarily from the          
established usage of the  ,synagogue is 
beyond rational doubt4 ,we may therefore
 safely maintain  that a set form was   
sanctioned by ,apostolic practice2      
though the form  was probably settled   
after the converts from ,paganism began 
to be the  majority of ,christians4     
,ib4 s4 lxxxvii4 p4 #cfa4      ,now that
 they tied themselves to recitation of  
the very words of    ,christ's prayer   
'pro loco et tempore'1 ,i am therefore  
easy to believe1    because ,i find they
 were strict to a scruple in retaining  
the    sacramental words which ,christ  
spake when he instituted the blessed    

,sacrament4    ,not a case in point4    
,besides it assumes the controverted    
sense of  ,greek3 ohutos as in these    
words 'versus' to this purport4 ,grotius
  and ,lightfoot1 however1 have settled 
this dispute by proving that the        
,lord's prayer is a selection of prayers
 from the ,jewish ritual3 and a  most   
happy and valuable inference against    
novelties obtruded for  novelty's sake  
does ,grotius draw from this fact4      
,when ,i consider the manner in which   
the ,jews usually quoted or referred  to
 particular passages of ,scripture1 it  
does not seem altogether  improbable    
that the several articles of the        
',oratio ,dominica' might have  been the
 initial sentences of several prayers2  
but ,i have not the least  doubt that by
 the loud utterance of the ',my ,god6 my
 ,god6 why hast thou  forsaken me8' our 
blessed ,redeemer referred to and       
recalled to ,john and  ,mary that most  
wonderful and prophetic twenty-second   
,psalm4    ,and what a glorious light   

does not this throw on the whole scene  
of the  crucifixion1 and in what        
additional loveliness does it not       
present the  god-like character of the  
crucified ,son of ,man6    ,with the    
very facts before them1 of which the    
former and larger portion  of the ,psalm
 referred to resembles a detailed       
history rather than a  prophecy1--with  
what force1 and with what lively        
consolation and  infusion of stedfast   
hope and faith1 when all human grounds  
of hope had  sunk from under them1 must 
not the obvious and inevitable inference
 have  flashed on the convictions of the
 holy mother and the beloved disciple6  
,if all we now behold was pre-ordained  
and so distinctly predicted2 if    the  
one mournful half of the prophecy has   
been so entirely and    minutely        
fulfilled1 after so great a lapse of    
ages1 dare we1 can we1    doubt for a   
moment that the glorious remainder will 
with equal    fidelity be accomplished8 
,thus to his very last moments did our  

,lord 7setting as it beseemed the  sun  
of righteousness to set7 manifest with a
 wider and wider face of  glory his     
self-oblivious love4 ,in the act he was 
offering1 he himself  was a sacrifice of
 love for the whole creation2 and yet   
the cup  overflowed into particular     
streams2 first1 for his enemies1 his    
persecutors1 and murderers2 then for his
 friends and humanly nearest  relative2 
',woman1 behold thy son6' ,o what a     
transfer6    ,nor does the proposed     
interpretation preclude any inward and  
mysterious  sense of the words ',my     
,god6 my ,god6'--though ,i confess ,i   
have never yet  met with a single       
plausible resolution of the words into  
any one of the  mysteries of the        
,trinity1 or the ,incarnation1 or the   
,passion4 ,nay1 were  there any         
necessity for supposing such an         
allusion1 which there is not1  the      
obvious interpretation would1 ,i fear1  
too dangerously favor the  heresy of    
those who divided and severed the       

divinity from the humanity2  so that not
 the incarnate ,god1 very ,god of very  
,god1 would have atoned  for us on the  
cross1 but the incarnating man2 a heresy
 which either  denies or reduces to an  
absurdity the whole doctrine of         
redemption1 that  is1 ,christianity     
itself1 which rests on the two articles 
of faith2  first1 the necessity1 and    
secondly1 the reality of a              
,redeemer--both  articles alike         
incompatible with redemption by a mere  
man4      ,ib4 s4 lxxxviii4 p4 #cfb4    
,and ,i the rather make the inference   
from the preceding argument    because  
of the cognation one hath with the      
other2 for the ,apostles did    also in 
the consecration of the ,eucharist use  
the ,lord's ,prayer2 and    that        
together with the words of institution  
was the only form of    consecration1   
saith ,st4 ,gregory2 and ,st4 ,jerome   
affirms1 that the    ,apostles1 by the  
command of their ,lord1 used this prayer
 in the    benediction of the elements4 

,this section is an instance of         
impolitic management of a cause1 into   
which ,jeremy ,taylor was so often      
seduced by the fertility of his         
intellect and the opulence of his       
erudition4 ,an antagonist by exposing   
the improbability of the tradition1 7and
 most improbable it surely is71  and the
 little credit due to ,saint ,gregory   
and ,saint ,jerome 7not  forgetting a   
,miltonic sneer at their saintship71    
might draw off the  attention from the  
unanswerable parts of ,taylor's         
reasoning and leave an  impression of   
his having been confuted4      ,ib4 s4  
lxxxix4 p4 #cfb4      ,but besides this1
 when the ,apostles had received great  
measures of the    spirit1 and by their 
gift of prayer composed more forms for  
the help    and comfort of the ,church1 
c4    ,who would not suppose1 that the  
first two lines were an admitted point  
of history1 instead of a bare conjecture
 in the form of a bold  assertion8 ,o1  
dearest man6 so excellent a cause did   

not need such  ,bellarminisms4      ,ib4
 p4 #cfc4      ,and the ,fathers of the 
,council of ,antioch complain against   
,paulus    ,samosatenus1 'quod ,psalmos 
et cantus1 qui ad ,domini nostri ,jesu  
,christi honorem decantari solent1      
tanquam recentiores1 et a viris         
recentioris memori editos1 exploserit4' 
,this ,sam-in-satin-hose1 or ,paul1 the 
same-as-,satan-is1 might1 ,i think1     
have found his confutation in ,pliny's  
,letter to ,trajan4 ',carmen ,christo1  
quasi ,deo1 dicere secum invicem4'      
,ib4 s4 xc4 p4 #cfd4      ,which        
together with the ,greek3 t             
apomnaemonemata ton propheton1    the   
'lectionarium' of the ,church1 the books
 of the ,apostles and    ,prophets      
spoken of by ,justin ,martyr1 and said  
to be used in the    ,christian         
congregations1 are the constituent parts
 of liturgy4      ,an ingenious but not 
tenable solution of ,justin ,martyr's   
,greek3  apomnaemonemata ton apostlon   
which were presumably a ,gospel not the 

same1 and yet so nearly the same1 as our
 ,matthew1 that its history and         
character involve one of the hardest    
problems of ,christian antiquity4 ,by   
the by1 one cause of the small          
impression--7small in proportion to     
their  vast superiority in knowledge and
 genius7--which ,jeremy ,taylor and his 
compeers made on the religious part of  
the community by their  controversial   
writings during the life of ,charles ,i 
is to be found in  their undue          
predilection for ,patristic learning and
 authority4 ,this  originated in the    
wish to baffle the ,papists at their own
 weapons2 but  it could not escape      
notice1 that the latter1 though         
regularly beaten1  were yet not so      
beaten1 but that they always kept the   
field3 and when  the same mode of       
warfare was employed against the        
,puritans1 it was  suspected as         
,papistical4      ,ib4 s4 xci4 pp4      
#cfd-e4      ,for the offices of prose  
we find but small mention of them in the

 very    first time1 save only in       
general terms1 and that such there were1
 and    that ,st4 ,james1 ,st4 ,mark1   
,st4 ,peter1 and others of the ,apostles
 and    ,apostolical men1 made          
,liturgies2 and if these which we have  
at this    day were not theirs1 yet they
 make probation that these ,apostles    
left    others1 or else they were       
impudent people that prefixed their     
names so    early1 and the ,churches    
were very incurious to swallow such a   
bole1 if    no pretension could have    
been reasonably made for their          
justification4    ,a rash and dangerous 
argument4 #ahaj4    ,a many-edged       
weapon1 which might too readily be      
turned against the  common faith by the 
common enemy4 ,for if these ,liturgies  
were rightly  attributed to ,st4 ,james1
 ,st4 ,mark1 ,st4 ,peter1 and others of 
the ,apostles  and ,apostolical men1 how
 could they have been superseded8 ,how  
could the  ,church have excluded them   
from the ,canon8    ,but if falsely1 and

 yet for a time and at so early an age  
generally  believed to have been        
composed by ,st4 ,james and the rest1 it
 is to be  feared that the difference   
will not stop at the point to which     
,paul of  ,samosata carried it2--a      
fearful consideration for a ,christian  
of the  ,grotian and ,paleyan school4   
,it would not1 however1 shake my nerves1
 ,i  confess4    ,the ,epistles of ,st4 
,paul1 and the ,gospel1 ,epistles1 and  
,apocalypse of  ,st4 ,john1 contain an  
evidence of their authenticity1 which no
  uncertainty of ecclesiastic history1  
no proof of the frequency and  success  
of forgery or ornamental titles 7as the 
,wisdom of ,solomon7  mistaken for      
matter of fact1 can wrest from me2 and  
with these for my  guides and sanctions1
 what one article of ,christian faith   
could be taken  from me1 or even        
unsettled8    ,it seems to me1 as it did
 to ,luther1 incomparably more probable 
that the  eloquent treatise1 entitled an
 ,epistle to the ,hebrews1 was written  

by  ,apollos than by ,paul2 and what    
though it was written by neither8 ,it is
  demonstrable that it was composed     
before the siege of ,jerusalem and the  
destruction of the ,temple2 and scarcely
 less satisfactory is the  internal     
evidence that it was composed by an     
,alexandrian4    ,these two 'data' are  
sufficient to establish the fact1 that  
the ,pauline  doctrine at large was     
common to all ,christians at that early 
period1 and  therefore the faith        
delivered by ,christ4 ,and this is all  
,i want2 nor  this for my own assurance1
 but as arming me with irrefragable     
arguments  against those psilanthropists
 who as falsely1 as arrogantly1 call    
themselves ,unitarians1 on the one hand2
 and against the infidel fiction1  that 
,christianity owes its present shape to 
the genius and rabbinical  'cabala' of  
,paul on the other3 while at the same   
time it weakens the  more important half
 of the objection to1 or doubt          
concerning1 the  authenticity of ,st4   

,peter's ,epistles4    ,to this too ,i  
attach a high controversial value 7for  
the beauty and  excellence of the       
,epistles themselves are not affected by
 the question72  and ,i receive them as 
authentic1 for they have all the        
circumstantial  evidence that ,i have   
any right to expect4    ,but ,i feel how
 much more genial my conviction would   
become1 should ,i  discover1 or have    
pointed out to me1 any positive internal
 evidence  equivalent to that which     
determines the date of the ,epistle to  
the  ,hebrews1 or even to that which    
leaves no doubt on my mind that the     
writer was an ,alexandrian ,jew4        
,this1 my dear ,lamb1 is one of the     
advantages which the previous evidence  
supplied by the reason and the          
conscience secures for us4 ,we learn    
what  in its nature 'passes all         
understanding'1 and what belongs to the 
understanding1 and on which1 therefore1 
the understanding may and ought  to act 
freely and fearlessly3 while those who  

will admit nothing above  the           
understanding 7,greek3 phrnaema sarks71 
which in its nature has  no legitimate  
object but history and outward          
'phoenomena'1 stand in  slavish dread   
like a child at its house of cards1 lest
 a single card  removed may endanger the
 whole foundationless edifice4 #ahai4   
,ib4 s4 xcii4 p4 #cfe4    ,now here dear
 ,jeremy ,taylor begins to be himself   
again2 for with all his  astonishing    
complexity1 yet versatile agility1 of   
powers1 he was too  good and of too     
catholic a spirit to be a good polemic4 
,hence he so  continually is now        
breaking1 now varying1 the thread of the
 argument3  and hence he is so again and
 again forgetting that he is reasoning  
against an antagonist1 and falls into   
conversation with him as a  friend1--,i 
might almost say1 into the literary     
chit-chat and un with  holding frankness
 of a rich genius whose sands are       
seed-pearl4 ,of his  controversies1     
those against ,popery are the most      

powerful1 because there  he had         
subtleties and obscure reading to       
contend against2 and his wit1           
acuteness1 and omnifarious learning     
found stuff to work on4 ,those on       
,original ,sin are the most eloquent4   
,but in all alike it is the digressions1
 overgrowths1 parenthetic 'obiter  et in
 transitu' sentences1 and1 above all1   
his anthropological  reflections and    
experiences--7for example1 the          
inimitable account of a  religious      
dispute1 from the first collision to the
 spark1 and from the  spark to the world
 in flames1 in his ',dissuasive from    
,popery'71--these  are the costly gems  
which glitter1 loosely set1 on the chain
 armour of  his polemic ,pegasus1 that  
expands his wings chiefly to fly off    
from the  field of battle1 the stroke of
 whose hoof the very rock cannot resist1
  but beneath the stroke of which the   
opening rock sends forth a  ,hippocrene4
 ,the work in which all his powers are  
confluent1 in which  deep1 yet gentle1  

the full stream of his genius winds     
onward1 and still  forming peninsulas in
 its winding course--distinct parts that
 are only  not each a perfect whole--or 
in less figurative style--7yet what     
language that does not partake of poetic
 eloquence can convey the               
characteristics of a poet and an        
orator87--the work which ,i read with   
most admiration1 but likewise with most 
apprehension and regret1 is the         
',liberty of ,prophesying'4    ,if      
indeed1 like some ,thessalian drug1 or  
the strong herb of ,anticyra1           
444 that helps and harms1    ,which life
 and death have sealed with counter     
charms--    it could be administered by 
special prescription1 it might do good  
service as a narcotic for zealotry1 or a
 solvent for bigotry4      ,the         
substance of the preceding tract may be 
comprised as follows3    #a4 ,during the
 period immediately following our       
,lord's ,ascension1 or the  so called   
,apostolic age1 all the gifts of the    

,spirit1 and of course the  gift of     
prayer1 as graces bestowed1 not merely  
or principally for the  benefit of the  
,apostles and their contemporaries1 but 
likewise and  eminently for the         
advantage of all after-ages1 and as     
means of  establishing the foundations  
of ,christianity1 differed in kind1     
degree1  mode1 and object1 from those   
ordinary graces promised to all true    
believers of all times2 and possessed a 
character of extraordinary  partaking of
 the nature of miracles1 to which no    
believer under the  present and regular 
dispensations of the ,spirit can make   
pretence  without folly and presumption4
    #b4 ,yet it is certain that even the
 first miraculous gifts and graces      
bestowed on the ,apostles themselves    
supervened on1 but did not  supersede1  
their natural faculties and acquired    
knowledge1 nor enable  them to dispense 
with the ordinary means and instruments 
of cultivating  the one1 and applying   
the other1 by study1 reading1 past      

experience1 and  whatever else          
,providence has appointed for all men as
 the conditions and  efficients of moral
 and intellectual progression4 ,the     
capabilities of  deliberating1          
selecting1 and aptly disposing of our   
thoughts and works  are ,god's good     
gifts to man1 which the superadded      
graces of the ,spirit1  vouchsafed to   
,christians1 work on and with1 call     
forth and perfect4  ,therefore          
deliberation1 selection1 and method     
become duties1 inasmuch as  they are the
 bases and recipients of the ,spirit1   
even as the polished  crystal is of the 
light4    ,but if the ,prophets and     
,apostles did not 7as ,taylor           
demonstrates that  they did not7 find in
 miraculous aids any such infusions of  
light as  precluded or rendered         
superfluous the exertion of their       
natural  faculties and personal         
attainments1 then 'a fortiori' not the  
possessors  or legatees of the ordinary 
graces bequeathed by ,christ to his     

,church as  the usufructuary property of
 all its members2 and he who wilfully   
lays  aside all premeditation1          
selection1 and ordonnance1 that he may  
enter  unprepared on the highest and    
most awful function of the soul1--that  
of  public prayer1--is guilty of no less
 indecency and irreverence than if1     
having to present a petition as the     
representative of a community before    
the throne1 he purposely put off his    
seemly garments in order to enter  into 
the presence of the monarch naked or in 
rags3 and expects no less  an absurdity 
than to become a passive 'automaton'1 in
 which the ,holy  ,spirit is to play the
 ventriloquist4    #c4 ,if1 then1 each  
congregation is to receive a prepared   
form of prayer  from its head or        
minister1 why not rather from the       
collective wisdom of  the ,church       
represented in the assembled heads and  
spiritual ,fathers8    #d4 ,this is     
admitted by implication by the          
,westminster ,assembly4 ,but they  are  

not contented with the existing form1   
and therefore substitute for  it a      
,directory as the fruits of their       
meditations and counsels4 ,the  whole   
question1 then1 is now reduced to the   
comparative merits and  fitness of the  
,directory and the book of ,common      
,prayer2 and how complete  the victory  
of the latter1 how glaring the defects1 
how many the  deficiencies1 of the      
former1 ,jeremy ,taylor evinces         
unanswerably4    ,such is the substance 
of this ,tract4 ,what the author        
proposed to prove  he has satisfactorily
 proved4    ,the faults of the work are3
    #a4 ,the intermixture of weak and   
strong arguments1 and the frequent      
interruption of the stream of his logic 
by doubtful1 trifling1 and  impolitic   
interruptions2 arguments resting in     
premisses denied by the  antagonists1   
and yet taken for granted2 in short1    
appendages that  cumber1 accessions that
 subtract1 and confirmations that       
weaken3--    #b4 ,that he commences with

 a proper division of the subject into  
two  distinct branches1 that is1        
extempore prayer as opposed to set      
forms1  and1 ,the ,directory1 as        
prescribing a form opposed to the       
existing  ,liturgy2 but that in the     
sequel he blends and confuses and       
intermingles  one with the other1 and   
presses most and most frequently on the 
first  point1 which a vast majority of  
the party he is opposing had disowned   
and reprobated no less than himself1 and
 which1 though easiest to  confute1     
scarcely required confutation4          
,,discourse ,,of ,,the ,,liberty ,,of   
,,prophesying1 ,,with ,,its ,,just      
,,limits ,,and  ,,temper4    ,epistle   
,dedicatory1 p4 cccciii4      ,and first
 ,i answer1 that whatsoever is against  
the foundation of faith    is out of the
 limits of my question1 and does not    
pretend to    compliance or toleration4 
,but as all truths hang together1 what  
error is there which may not be  proved 
to be against the foundation of faith8  

,an inquisitor might make  the same code
 of toleration1 and in the next moment  
light the faggots  around a man who had 
denied the infallibility of ,pope and   
,council4      ,ib4 p4 ccccxxix4        
,indeed if by a heresy we mean that     
which is against an article of    creed1
 and breaks part of the covenant made   
between ,god and man by the    mediation
 of ,jesus ,christ1 ,i grant it to be a 
very grievous crime1 a    calling ,god's
 veracity into question1 c4    ,how can 
he be said to question ,god's veracity1 
whose belief is that ,god  never        
declared it1--who perhaps disbelieves   
it1 because he thinks it  opposite to   
,god's honor8 ,for example3--,original  
sin1 in the literal  sense of the       
article1 was held by both ,papists and  
,protestants 7with  exception of the    
,socinians7 as the fundamental article  
of ,christianity2  and yet our ,jeremy  
,taylor himself attacked and reprobated 
it4 ,why8  because he thought it        
dishonored ,god4 ,why may not another   

man believe  the same of the            
,incarnation1 and affirm that it is     
equal to a circle  assuming the essence 
of a square1 and yet remaining a circle8
 ,but so it  is2 we spoil our cause1    
because we dare not plead it 'in toto'2 
and a  half truth serves for a proof of 
the opposite falsehood4 ,jeremy ,taylor 
dared not carry his argument into all   
its consequences4        ,,liberty ,,of 
,,prophesying4    ,s4 i4 p4 #ddc4       
,of the nature of faith1 and that its   
duty is completed in believing    the   
articles of the ,apostle's creed4       
,this section is for the most part as   
beautifully written as it was           
charitably conceived2 yet how vain the  
attempt6 ,jeremy ,taylor ought to  have 
denied that ,christian faith is at all  
intellectual primarily1 but  only       
probably2 as1 'coecteris paribus'1 it is
 probable that a man with a  pure heart 
will believe an intelligent ,creator4   
,but the faith resides in  the          
predisposing purity of heart1 that is1  

in the obedience of the will  to the    
uncorrupted conscience4 ,for take       
,taylor's instances2 and ,i ask  whether
 the words or the sense be meant8       
,surely the latter4    ,well then1 ,i   
understand1 and so did the dear ,bishop1
 by these texts the  doctrine of a      
,redeemer1 who by his agonies of death  
actually altered the  relations of the  
spirits of all men to their ,maker1     
redeemed them from  sin and death       
eternal1 and brought life and           
immortality into the world4    ,but the 
,socinian uses the same texts2 and means
 only that a good and  gifted teacher of
 pure morality died a martyr to his     
opinions1 and by  his resurrection      
proved the possibility of all men rising
 from the dead4  ,he did nothing2--he   
only taught and afforded evidence4 ,can 
two more  diverse opinions be conceived8
 ,god here2 mere man there4 ,here a     
redeemer  from guilt and corruption1 and
 a satisfaction for offended holiness2  
there a mere declarer that ,god imputed 

no guilt wherever1 with or  without     
,christ1 the person had repented of it4 
,what could ,jeremy ,taylor say for the 
necessity of his sense 7which is  mine7 
but what might be said for the necessity
 of the ,nicene ,creed8 ,and  then as to
 ,rom4 x4 #i1 how can the text mean any 
thing1 unless we know  what ,st4 ,paul  
implied in the words 'the ,lord ,jesus'4
 ,from other parts of  his writings we  
know that he meant by the word ',lord'  
his divinity or at  least essential     
superhumanity4 ,but the ,socinian will  
not allow this2 or1  allowing it1 denies
 ,st4 ,paul's authority in matters of   
speculative  faith4 ,as well then might 
,i say1 it is sufficient for you to     
believe and  repeat the words 'forte    
miles reddens'2 and though one of you   
mean by it  ,perhaps ,i may be balloted 
for the militia1 and the other          
understands  it to mean1 that ,reading  
is forty miles from ,london1 you are    
still  co-symbolists and believers6     
,while a third person may say1 ,i       

believe1  but do not comprehend1 the    
words2 that is1 ,i believe that the     
person who  first used them meant       
something that is true1--what ,i do not 
know2 that  is1 ,i believe his veracity4
    ,o6 had this work been published    
when ,charles ,i1 ,archbishop ,laud1    
whose  chaplain ,taylor was1 and the    
other ,star ,chamber inquisitors1 were  
sentencing ,prynne1 ,bastwick1          
,leighton1 and others1 to punishments   
that  have left a brand-mark on the     
,church of ,england1 the sophistry might
  have been forgiven for the sake of the
 motive1 which would then have  been    
unquestionable4 ,or if ,jeremy ,taylor  
had not in effect retracted  after the  
,restoration2--if he had not1 as soon as
 the ,church had gained  its power1 most
 basely disclaimed and disavowed the    
principle of  toleration1 and apologized
 for the publication by declaring it to 
have  been a 'ruse de guerre'1 currying 
pardon for his past liberalism by       
charging1 and most probably slandering1 

himself with the guilt of  falsehood1   
treachery1 and hypocrisy1 his character 
as a man would at  least have been      
stainless4 ,alas1 alas1 most dearly do  
,i love ,jeremy  ,taylor2 most          
religiously do ,i venerate his memory6  
,but this is too foul  a blotch of      
leprosy to be forgiven4 ,he who pardons 
such an act in such a  man partakes of  
its guilt4      ,ib4 s4 vii4 p4 #cdf-g4 
,in the pursuance of this great truth1  
the ,apostles1 or the holy men1    their
 contemporaries and disciples1 composed 
a creed to be a rule of    faith to all 
,christians2 as appears in ,irenus1     
,tertullian1 ,st4    ,cyprian1 ,st4     
,austin1 ,ruffinus1 and divers others2  
which creed1 unless    it had contained 
all the entire object of faith1 and the 
foundation of    religion1 c4    ,jeremy
 ,taylor does not appear to have been a 
critical scholar4 ,his  reading had been
 oceanic2 but he read rather to bring   
out the growths of  his own fertile and 
teeming mind than to inform himself     

respecting the  products of those of    
other men4 ,hence his reliance on the   
broad  assertions of the ,fathers2 yet  
it is strange that he should have been  
ignorant that the ,apostles' ,creed was 
growing piecemeal for several           
centuries4      ,ib4 p4 #ddg4      ,all 
catechumens in the ,latin ,church coming
 to baptism were    interrogated        
concerning their faith1 and gave        
satisfaction on the    recitation of    
this ,creed4    ,i very much doubt this1
 and rather believe that our present    
,apostles'  ,creed was no more than the 
first instruction of the catechumens    
prior to  baptism2 and 7as ,i conclude  
from ,eusebius7 that at baptism they    
professed a more mysterious faith2--the 
one being the milk1 the other  the      
strong meat4 ,where is the proof that   
,tertullian was speaking of this        
,creed8 ,eusebius speaks in as high     
terms of the ',symbolum ,fidei'1 and1   
defending himself against charges of    
heresy1 says1 ,did ,i not at my         

baptism1 in the ',symbolum ,fidei'1     
declare my belief in ,christ as ,god and
  the co-eternal ,word8 ,the true ,creed
 it was impiety to write down2 but  such
 was never the case with the present or 
initiating ,creed4 ,strange1  too1 that 
,jeremy ,taylor1 who has in this very   
work written so divinely  of tradition1 
should assume as a certainty that this  
,creed was in a  proper sense           
,apostolic4 ,is then the ,creed of      
greater authority than the  inspired    
,scriptures8 ,and can words in the      
,creed be more express than  those of   
,st4 ,paul to the ,colossians1 speaking 
of ,christ as the creative  mind of his 
,father1 before all worlds1 'begotten   
before all things  created8'      ,ib4  
s4 x4 p4 #ddi4    ,this paragraph is    
indeed a complexion1 as ,taylor might   
call it1 of  sophisms4 ,thus2--unbelief 
from want of information or capacity1   
though  with the disposition of faith1  
is confounded with disbelief4 ,the      
question is not1 whether it may not be  

safe for a man to believe simply  that  
,christ is his ,saviour1 but whether it 
be safe for a man to  disbelieve the    
article in any sense which supposes an  
essential  supra-humanity in            
,christ1--any sense that would not have 
been equally  applicable to ,john1 had  
,god chosen to raise him instead of his 
cousin8      ,ib4 s4 xi4 p4 #dej4       
,neither are we obliged to make these   
,articles more particular and    minute 
than the ,creed4 ,for since the         
,apostles1 and indeed our blessed       
,lord himself1 promised heaven to them  
who believed him to be the    ,christ   
that was to come into the world1 and    
that he who believes in    him should be
 partaker of the resurrection and life  
eternal1 he will    be as good as his   
word4 ,yet because this article was very
 general1 and    a complexion rather    
than a single proposition1 the ,apostles
 and others    our ,fathers in ,christ  
did make it more explicit3 and though   
they have    said no more than what lay 

entire and ready formed in the bosom of 
the    great ,article1 yet they made    
their extracts to great purpose and     
absolute sufficiency2 and therefore     
there needs no more deductions or       
remoter consequences from the first     
great ,article than the ,creed of    the
 ,apostles4    ,most true2 but still the
 question returns1 what was meant by the
 phrase  'the' ,christ8 ,contraries     
cannot both be true4 ',the ,christ'     
could not be  both mere man and         
incarnate ,god4 ,one or the other must  
believe falsely  on this great key-stone
 of all the intellectual faith in       
,christianity4  ,for so it is2 alter it1
 and everything alters2 as is proved in 
,trinitarianism and ,socinianism4 ,no   
two religions can be more               
different2--,i know of no two equally   
so4      ,ib4 s4 xii4 p4 #dea4      ,the
 ,church hath power to intend our faith1
 but not to extend it2 to    make our   
belief more evident1 but not more large 
and comprehensive4    ,this and the     

preceding pages are scarcely honest4    
,for ,jeremy ,taylor  begins with       
admitting that the ,creed might have    
been composed by others4  ,he has no    
proof of that most absurd fable of the  
twelve ,apostles  clubbing to make it2  
yet here all he says assumes its        
inspiration as a  certain fact4         
,ib4 p4 #ded4      ,but for the present 
there is no insecurity in ending there  
where the    ,apostles ended1 in        
building where they built1 in resting   
where they    left us1 unless the same  
infallibility which they had had still  
continued1 which ,i think ,i shall      
hereafter make evident it did not4      
,what a tangle of contradictions ,taylor
 thrusts himself into by the  attempt to
 support a true system1 a full third of 
which he was afraid to  mention1 and    
another third was by the same fear      
induced to deny--at  least to take for  
granted the contrary3 for example1 the  
absolute  plenary inspiration and       
infallibility of the ,apostles and      

,evangelists2  and yet that their whole 
function1 as far as the consciences of  
their  followers were concerned1 was to 
repeat the two or three sentences1 that 
',jesus was ,christ' 7so says one of the
 ,evangelists71 'the ,christ of ,god'   
7so says another71 'the ,christ the ,son
 of the living ,god' 7so says a  third71
 that he rose from the dead1 and for the
 remission of sins1 to as  many as      
believed and professed that he was the  
,christ or the ,lord1 and  died and rose
 for the remission of sins4 ,surely no  
miraculous  communication of ,god's     
infallibility was necessary for this4   
,but if this infallibility was stamped  
on all they said and wrote1 is it       
credible that any part should not be    
equally binding8 ,i declare ,i can  make
 nothing out of this section1 but that  
it is necessary for men to  believe the 
,apostles' ,creed2 but what they believe
 by it is of no  consequence4 ,for      
instance2 what if ,i chose to understand
 by the word  'dead' a state of trance  

or suspended animation2--language       
furnishing  plenty of analogies--dead in
 a swoon--dead drunk--and so on2--should
 ,i  still be a ,christian8    ',born of
 the ,virgin ,mary4' ,what if1 as       
,priestley and others1 ,i  interpreted  
it as if we should say1 'the former     
,miss ,vincent was his  mother4' ,i need
 not say that ,i disagree with ,taylor's
 premisses only  because they are not   
broad enough1 and with his aim and      
principal  conclusion only because it   
does not go far enough4 ,i would have   
the law  grounded wholly in the present 
life1 religion only on the life to come4
  ,religion is debased by temporal      
motives1 and law rendered the drudge of 
prejudice and passion by pretending to  
spiritual aims4 ,but putting this       
aside1 and judging of this work solely  
as a chain of reasoning1 ,i seem  to    
find one leading error in it2 namely1   
that ,taylor takes the condition  of a  
first admission into the ,church of     
,christ for the fullness of faith  which

 was to be gradually there acquired4    
,the simple acknowledgment1  that they  
accepted ,christ as their ,lord and     
,king was the first lisping  of the     
infant believer at which the doors were 
opened1 and he began the  process of    
growth in the faith4      ,ib4 s4 ii4 p4
 #deg4        ,the great heresy that    
troubled them was the doctrine of the   
necessity    of keeping the law of      
,moses1 the necessity of circumcision1  
against    which doctrine they were     
therefore zealous1 because it was a     
direct    overthrow to the very end and 
excellency of ,christ's coming4    ,the 
,jewish converts were still bound to the
 rite of circumcision1 not  indeed as   
under the ,law1 or by the covenant of   
works1 but as the  descendants of       
,abraham1 and by that especial covenant 
which ,st4 ,paul  rightly contends was a
 covenant of grace and faith4 ,but the  
heresy  consisted wholly in the attempt 
to impose this obligation on the        
,gentile  converts1 in the infatuation  

of some of the ,galatians1 who1 having  
no  pretension to be descendants of     
,abraham1 could1 as the ,apostle urges1 
only adopt the rite as binding          
themselves under the law of works1 and  
thereby apostatizing from the covenant  
of faith by free grace4 ,and this  was  
the decision of the ,apostolic ,council 
at ,jerusalem4 ,acts' xv4  ,rhenferd1 in
 his ,treatise on the ,ebionites and    
other pretended heretics  in ,palestine1
 so grossly and so ignorantly           
calumniated by ,epiphanius1  has written
 excellently well on this subject4      
,jeremy ,taylor is mistaken  throughout4
      ,ib4 s4 iv4 p4 #dei4        ,and  
so it was in this great question of     
circumcision4    ,it is really wonderful
 that a man like ,bishop ,taylor could  
have read the  ,new ,testament1 and have
 entertained a doubt as to the decided  
opinion of  all the ,apostles1 that     
every born ,jew was bound to be         
circumcised4  ,opinion8 ,the very doubt 
never suggested itself4 ,when something 

like this  opinion was slanderously     
attributed to ,paul1 observe the almost 
ostentatious practical contradiction of 
the calumny which was adopted by  him at
 the request and by the advice of the   
other ,apostles4 7',acts'1  xxi4        
#ba-bf47 ,the rite of circumcision1 ,i  
say1 was binding on all the  descendants
 of ,abraham through ,isaac for all time
 even to the end of the  world2 but the 
whole law of ,moses was binding on the  
,jewish ,christians  till the heaven and
 the earth--that is1 the ,jewish        
priesthood and the  state--had passed   
away in the destruction of the temple   
and city2 and  the ,apostles observed   
every tittle of the ,law4      ,ib4 s4  
vi4 p4 #dfj4      ,the heresy of the    
,nicolaitans4    ,heresy is not a proper
 term for a plainly anti-,christian     
sect4  ,nicolaitans is the literal      
,greek translation of ,balaamites2      
destroyers  of the people4 ',rev'4 ii4  
#ad1 #ae4      ,ib4 s4 viii4 p4 #dfa4   
,for heresy is not an error of the      

understanding1 but an error of the      
will4      ,most excellent4 ,to this    
,taylor should have adhered1 and to its 
converse4  ,faith is not an accuracy of 
logic1 but a rectitude of heart4        
,ib4 p4 #dfb4      ,it was the heresy of
 the ,gnostics1 that it was no matter   
how men    lived1 so they did but       
believe aright4    ,i regard the        
extinction of all the writings of the   
,gnostics among the  heaviest losses of 
,ecclesiastical literature4 ,we have    
only the account  of their inveterate   
enemies4 ,individual madmen there have  
been in all  ages1 but ,i do not believe
 that any sect of ,gnostics ever held   
this  opinion in the sense here         
supposed4      ,ib4      ,and1 indeed1  
if we remember that ,st4 ,paul reckons  
heresy amongst the    works of the      
flesh1 and ranks it with all manner of  
practical    impieties1 we shall easily 
perceive that if a man mingles not a    
vice    with his opinion1--if he be     
innocent in his life1 though deceived in

    his doctrine1--his error is his     
misery not his crime2 it makes him an   
argument of weakness and an object of   
pity1 but not a person sealed up    to  
ruin and reprobation4      ,o admirable6
 ,how could ,taylor1 after this1 preach 
and publish his ,sermon  in defence of  
persecution1 at least against           
toleration6      ,ib4 s4 xxii4 p4 #dgi4 
,ebion1 ,manes4      ,no such man as    
,ebion ever1 as ,i can see1 existed2 #c 
and ,manes is  rather a doubtful 'ens'4 
,ib4 s4 xxxi4 p4 #dhg4      ,but ,i     
shall observe this1 that although the   
,nicene ,fathers in that    case1 at    
that time1 and in that conjuncture of   
circumstances1 did    well1 c4    ,what 
,bull and ,waterland have urged in      
defence of the ,nicene ,fathers is      
7like every thing else from such men7   
most worthy of all attention4 ,they     
contend that no other term but ,greek3  
homoousa could secure the  ,christian   
faith against both the two contrary     
errors1 ,tritheism with  subversion of  

the unity of the ,godhead on the one    
hand1 and  creature-worship on the      
other4 ,for1 to use ,waterland's mode of
 argument1  #d either ,eusebius of      
,nicomedia with the four other          
dissenters at ,nice  were right or wrong
 in their assertion1 that ,christ could 
not be of the  ,greek3 ousa of the      
self-originated ,first by derivation1 as
 a son from  a father3--if they were    
right1 they either must have discovered 
some  third distinct and intelligible   
form of origination in addition to      
'begotten' and 'created'1 or they had   
not and could not4 ,now the latter  was 
notoriously the fact4 ,therefore to deny
 the ,greek3 homoousa was  implicitly to
 deny the generation of the second      
,person1 and thus to  assert his        
creation4 ,but if he was a creature1 he 
could not be adorable  without idolatry4
 ,nor did the chain of inevitable       
consequences stop  here4 ,his           
characteristic functions of ,redeemer1  
,mediator1 ,king1 and  final ,judge1    

must all cease to be attributable to    
,christ2 and the  conclusion is1 that   
between the ,homoousian scheme and mere 
,psilanthropism there is no intelligible
 'medium'4 ,if this1 then1 be not  a    
fundamental article of faith1 what can  
be8    ,to this reasoning ,i really can 
discern no fair reply within the sphere 
of conceptual logic1 if it can be made  
evident that the term ,greek3  homoosios
 is really capable of achieving the end 
here set forth4 ,one  objection to the  
term is1 that it was not translatable   
into the language  of the ,western      
,church4 ,consubstantial is not the     
translation3  'substantia' answers to   
,greek3 hypstasis1 not to ,greek3 ousa2 
and  hence1 when ,greek3 hypstasis was  
used by the ,nicene ,fathers in         
distinction from ,greek3 ousa1 the      
,latin ,church was obliged to render  it
 by some other word1 and thus introduced
 that most unhappy and  improper term   
'persona'4 ,would you know my own inward
 judgment on this  question1 it is this3

 first1 that this pregnant idea1 the    
root and form  of all ideas1 is not     
within the sphere of conceptual         
logic1--that is1 of  the                
understanding1--and is therefore of     
necessity inexpressible2 for no  idea   
can be adequately represented in        
words3--secondly1 that ,i agree  with   
,bull and ,waterland against ,bishop    
,taylor1 that there was need of a       
public and solemn decision on this      
point3--but1 lastly1 that ,i am more    
than doubtful respecting the fitness or 
expediency of the term ,greek3          
homoosios1 and hold that the decision   
ought to have been negative4 ,for  at   
first all parties agreed in the positive
 point1 namely1 that ,christ  was the   
,son of ,god1 and that the ,son of ,god 
was truly ,god1 or very ,god  of very   
,god4 ,all that was necessary to be     
added was1 that the only  begotten ,son 
of ,god was not created nor begotten in 
time4 ,more than this  might be         
possible1 and subject of insight2 but it

 was not determinable  by words1 and was
 therefore to be left among the rewards 
of the ,spirit  to the pure in heart in 
inward vision and silent contemplation4 
,ib4 s4 xl4 p4 #die4    ,all that is    
necessary to give a full and satistory  
import to this  excellent paragraph1 and
 to secure it from all inconvenient     
consequences1 is to understand the      
distinction between the objective and   
general revelation1 by which the whole  
,church is walled around and kept       
together 7'principium totalitatis et    
cohsionis'71 and the subjective         
revelation1 the light from the life     
7',john' i4 #d471 by which the          
individual believers1 each according to 
the grace given1 grow in faith4  ,for   
the former1 the ,apostles' ,creed1 in   
its present form1 is more than  enough2 
for the latter1 it might be truly said  
in the words of the  fourth ,gospel1    
that all the books which the world could
 contain would  not suffice to set forth
 explicitly that mystery in which all   

treasures  of knowledge are hidden1     
'reconduntur'4    ,from the ,apostles'  
,creed1 nevertheless1 if regarded in the
 former point  of view1 several clauses 
must be struck out1 not as false1 but as
 not  necessary4 ,i believe that ,jesus 
of ,nazareth1 who was crucified under   
,pontius ,pilate1 rose from the dead on 
the third day2 and ,i receive him  as   
the ,christ1 the ,son of the living     
,god1 who died for the remission of  the
 sins of as many as believe in the      
,father through him1 in whom we  have   
the promise of life everlasting4 ,this  
is the sufficient creed4  ,more than    
this belongs to the ,catechism1 and then
 to the study of the  ,scriptures4      
,ib4 s4 vi4 p4 #ejf4      ,so did the   
ancient ,papias understand ,christ's    
millenary reign upon    earth1 and so   
depressed the hopes of ,christianity and
 their desires to    the longing and    
expectation of temporal pleasures and   
satisfactions4    ,and he was followed  
by ,justin ,martyr1 ,irenus1            

,tertullian1 ,lactantius1    and indeed1
 the whole ,church generally1 till ,st4 
,austin and ,st4    ,jerome's time1 who1
 first of any whose works are extant1   
did reprove    the error4    ,bishop    
,taylor is1 ,i think1 mistaken in two   
points2 first1 that the  ,catholic      
,millenaries looked forward to carnal   
pleasures in the kingdom  of            
,christ2--for even the ,jewish ,rabbis  
of any note represented the             
',millenium' as the preparative and     
transitional state to perfect           
spiritualization3--second1 that the     
doctrine of ,christ's reign upon  earth 
rested wholly or principally on the     
twentieth chapter of the  ,revelations1 
which actually1 in my judgment1 opposes 
it4    ,i more than suspect that        
,austin's and ,jerome's strongest ground
 for  rejecting the second coming of our
 ,lord in his kingly character1 was1    
that they were tired of waiting for it4 
,how can we otherwise interpret  the    
third and fourth clauses of the ,lord's 

,prayer1 or1 perhaps1 the  ,greek3 en   
toi kairoi totoi1 'in hoc seculo'1 7x4  
#cj7 of ,st4 ,mark8 ,if  the first three
 ,gospels1 joined with the unbroken     
faith and tradition of  the ,church for 
nearly three centuries1 can decide the  
question1 the  ,millenarians have the   
best of the argument4      ,vol4 viii4  
s4 ix4 p4 #bb4      ,one thing only ,i  
observe 7and we shall find it true in   
most writings1    whose authority is    
urged in questions of theology71 that   
the authority    of the tradition is not
 it which moves the assent1 but the     
nature of    the thing2 and because such
 a canon is delivered1 they do not      
therefore believe the sanction or       
proposition so delivered1 but           
disbelieve the tradition if they do not 
like the matter1 and so do not    judge 
of the matter by the tradition1 but of  
the tradition by the    matter4    ,this
 just and acute remark is1 in fact1 no  
less applicable to ,scripture  in all   
doctrinal points1 and if infidelity is  

not to overspread ,england  as well as  
,france1 the same criterion 7that is1   
the internal evidence7  must be extended
 to all points1 to the narratives no    
less than to the  precept4 ,the written 
words must be tried by the ,word from   
the beginning1  in which is life1 and   
that life the light of men4 ,reduce it  
to the  noetic pentad1 or universal form
 of contemplation1 except where all the 
terms are absolute1 and consequently    
there is no 'punctum indifferens1--in   
divinis tetras1 in omnibus aliis        
pentas1' and the form stands thus4  #e  
,ib4 s4 iii4 p4 #cf4      ,so that it   
cannot make it divine and necessary to  
be heartily    believed4 ,it may make it
 lawful1 not make it true2 that is1 it  
may    possibly1 by such means1 become a
 law1 but not a truth4    ,this is a    
sophism which so evident a truth did not
 need4 ,apply the  reasoning to an act  
of ,parliament previously to the royal  
sanction4 ,will  it hold good to say1 if
 it was law after the sanction1 it was  

law  before8 ,the assertion of the      
,papal theologians is1 that the divine  
providence may possibly permit even the 
majority of a legally convened  ,council
 to err2 but by force of a divine       
promise cannot permit both a  majority  
and the ,pope to err on the same point4 
,the flaw in this is1  that the ,romish 
divines rely on a conditional promise   
unconditionally4  ,to ,taylor's next    
argument the ,romish respondent would   
say1 that an  exception1 grounded on a  
specific evident necessity1 does not    
invalidate  the rule in the absence of  
any equally evident necessity4          
,taylor's argument is a ,greek3 metbasis
 eis allo gnos4 ,it is not the  truth1  
but the sign or mark1 by which the      
,church at large may know that  it is   
truth1 which is here provided for2 that 
is1 not the truth simply1  but the      
obligation of receiving it as such4 ,ten
 thousand may apprehend  the latter1    
only ten of whom might be capable of    
determining the former4      ,ib4 #e4   

,so that now 7that we may apply this7   
there are seven general ,councils1      
which by the ,church of ,rome are       
condemned of error 444 ,the council of  
,ariminum1 consisting of six hundred    
,bishops4    ,it is the mark of a       
faction that it never hesitates to      
sacrifice a  greater good common to them
 and to their opponents to a lesser     
advantage  obtained over those          
opponents4 ,never was there a stranger  
instance of  imprudence1 at least1 than 
the act of the ,athanasian party in     
condemning  so roundly the great        
,council of ,ariminum as heretical1 and 
for little  more than the charitable    
wish of the many hundred ,bishops there 
assembled to avoid a word that had set  
all ,christendom by the ears4 ,they     
declared that ,greek3 ho agnnaetos      
pater1 ka ho achronos gennaets  uhis1 ka
 t pneuma ekporeumenon were             
substantially 7hypostatikos7  distinct1 
but nevertheless1 one ,god2 and though  
there might be some  incautious phrases 

used by them1 the good ,bishops declared
 that if their  decree was indeed       
,arian1 or introduced aught to the      
derogation of the  ,son's absolute      
divinity1 it was against their knowledge
 and intention1  and that they renounced
 it4      ,ib4 s4 x4 p4 #df4            
,gratian says1 that the ,council means  
by a concubine a wife married    'sine  
dote et solennitate'2 but this is       
daubing with untempered    mortar4      
,here ,i think ,taylor wrong and        
,gratian right2 for not a hundred years 
ago  the very same decree was passed by 
the ,lutheran clergy in ,prussia1       
determining that left-hand marriages    
were to be discouraged1 but did not     
exclude from communion4 ,these marriages
 were invented for the sake of  poor    
nobles3 they could have but that one    
wife1 and the children  followed the    
rank and title of the mother1 not of the
 father4      ,ib4 s4 vii4 p4 #ef4      
,thirdly2 for 'pasce oves'1 there is    
little in that allegation besides    the

 boldness of the objectors4    ,i have  
ever thought that the derivation of the 
,papal monarchy from the  thrice        
repeated command1 'pasce oves'1 the most
 brazen of all the ,pope's  bulls4 ,it  
was because ,peter had given too good   
proof that he was more  disposed to draw
 the sword for ,christ than to perform  
the humble duties  of a shepherd1 that  
our ,lord here strongly1 though         
tenderly1 reminds him  of his besetting 
temptation4 ,the words are most         
manifestly a reproof and  a warning1 not
 a commission4 ,in like manner the very 
letter of the  famous paronomastic text 
proves that ,peter's confession1 not    
,peter  himself1 was the rock4 ,his name
 was1 perhaps1 not so much stone as     
stoner2 not so much rock as rockman2 and
 ,jesus hearing this unexpected         
confession of his mysterious ,sonship   
7for this is one of the very few  cases 
in which the internal evidence decides  
for the superior fidelity  of the first 
,gospel71 and recognizing in it an      

immediate revelation from  heaven1      
exclaims1 ,well1 art thou the man of the
 rock2 'and upon this  rock will ,i     
build my church1' not on this man4 ,add 
too1 that the law  revealed to ,moses   
and the confession of the divine        
attributes1 are named  the rock1 both in
 the ,pentateuch and in the ,psalms4    
,mark has simply1 ',thou art the        
,christ'2 ,luke1 ',the ,christ of ,god'2
 #f  but that ,jesus was the ,messiah   
had long been known by the ,apostles1 at
  all events conjectured4 ,had not ,john
 so declared him at the baptism8        
,besides1 it was included among the     
opinions concerning our ,lord which  led
 to his question1 the aim of which was  
not simply as to the  ,messiahship1 but 
that the ,messiah1 instead of a mere    
descendant of  ,david1 destined to      
reestablish and possess ,david's throne1
 was the  ,jehovah himself1 'the ,son of
 the living ,god2 ,god manifested in the
  flesh'4 #a ',tim'4 iii4 #af4      ,ib4
 s4 viii4 p4 #fb4      ,and yet again1  

another degree of uncertainty is1 to    
whom the ,bishops    of ,rome do        
succeed4 ,for ,st4 ,paul was as much    
,bishop of ,rome as ,st4    ,peter was2 
there he presided1 there he preached1   
and he it was that    was the doctor of 
the uncircumcision and of the ,gentiles1
 ,st4 ,peter of    the circumcision and 
of the ,jews only2 and therefore the    
converted    ,jews at ,rome might with  
better reason claim the privilege of    
,st4    ,peter1 than the ,romans and the
 ,churches in her communion1 who do not 
derive from ,jewish parents4    ,i      
wonder that ,taylor should have         
introduced so very strong an argument   
merely 'obiter'4 ,if ,st4 ,peter ever   
was at ,rome1 it must have been for  the
 ,jewish converts or convertendi        
exclusively1 and on what do the         
earliest ,fathers rest the fact of      
,peter's being at ,rome8 ,do they appeal
  to any document8 ,no2 but to their own
 arbitrary and most improbable          
interpretation of the word ,babylon in  

,st4 ,peter's first epistle4 #g ,i  am  
too deeply impressed with the general   
difficulty arising out of the  strange  
eclipse of all historic documents1 of   
all particular events1  from the arrival
 of ,st4 ,paul at ,rome as related by   
,st4 ,luke and the time  when ,justin   
,martyr begins to shed a scanty light1  
to press any  particular instance of it4
 ,yet1 if ,peter really did arrive at   
,rome1 and  was among those destroyed by
 ,nero1 it is strange that the ,bishop  
and  ,church of ,rome should have       
preserved no record of the particulars4 
,ib4 s4 xv4 p4 #ga4      ,but what shall
 we think of that decretal of ,gregory  
the ,third1 who    wrote to ,boniface   
his legate in ,germany1 'quod illi1     
quorum uxores    infirmitate aliqua     
morbida debitum reddere noluerunt1 aliis
 poterant    nubere4'      ,supposing   
the 'noluerunt' to mean 'nequeunt'1 or  
at least any state of  mind and feeling 
that does not exclude moral attachment1 
,i1 as a  ,protestant1 abominate this   

decree of ,gregory ,,iii2 for ,i place  
the moral1  social1 and spiritual helps 
and comforts as the proper and essential
  ends of ,christian marriage1 and      
regard the begetting of children as a   
contingent consequence4 ,but on the     
contrary tenet of the ,romish ,church1  
,i do not see how ,gregory could        
consistently decree otherwise4      ,ib4
 s4 iii4 p4 #hb4      ,nor that ,origen 
taught the pains of hell not to have an 
eternal    duration4    ,and yet there  
can be no doubt that ,taylor himself    
held with ,origen on  this point4 ,but1 
'non licebat dogmatizare oppositum1 quia
 determinatum  fuerat4'      ,ib4 p4    
#hd4      ,and except it be in the      
,apostles' ,creed and articles of such  
nature1    there is nothing which may   
with any color be called a consent1 much
    less tradition universal4    ,it may
 be well to remember1 whenever ,taylor  
speaks of the ,apostles'  ,creed1 that  
,pearson's work on that ,creed was not  
then published4 ,nothing  is more       

suspicious than copies of creeds in the 
early ,fathers2 it was so  notoriously  
the custom of the transcribers to make  
them square with  those in use in their 
own time4      ,ib4 s4 iv4      ,such as
 makes no invasion upon their great     
reputation1 which ,i desire    should be
 preserved as sacred as it ought4       
,the vision of the mitre dawned on      
,taylor2 and his recollection of ,laud  
came to the assistance of the ,fathers2 
of many of whom in his heart  ,taylor1  
,i think1 entertained a very mean       
opinion4 ,how could such a man  do      
otherwise8 ,i could forgive them their  
nonsense and even their  economical     
falsehoods2 but their insatiable        
appetite for making  heresies1 and thus 
occasioning the neglect or destruction  
of so many  valuable works1 ,origen's   
for instance1 this ,i cannot forgive or 
forget4      ,ib4 s4 i4 p4 #hh4      ,of
 the incompetency of the ,church1 in its
 diffusive capacity1 to be    judge of  
controversies2 and the impertinency of  

that pretence of the    ,spirit4    ,now
 here begin my serious differences with 
,jeremy ,taylor1 which may be           
characterized in one sentence2 ideas    
'versus' conceptions and images4 ,i     
contend that the ,church in the         
,christian sense is an idea2--not       
therefore a chimera1 or a fancy1 but a  
real being and a most powerful  reality4
 ,suppose the present state of science  
in this country1 with this  only        
difference that the ,royal and other    
scientific societies were not  founded3 
might ,i not speak of a scientific      
public1 and its influence on  the       
community at large8 ,or should ,i be    
talking of a chimera1 a shadow1  or a   
non-entity8 ,or when we speak with      
honest pride of the public spirit  of   
this country as the power which         
supported the nation through the        
gigantic conflict with ,france1 do we   
speak of nothing1 because we cannot     
say1--,it is in this place or in that   
catalogue of names8 ,at the same  time  

,i most readily admit that no rule can  
be grounded formally on the  supposed   
assent of this ideal ,church1 the       
members of which are recorded  only in  
the book of life at any one moment4 ,in 
,taylor's use and  application of the   
term1 ,church1 the visible ,christendom1
 and in reply  to the ,romish divines1  
his arguments are irrefragable4         
,ib4 s4 ii4 p4 #ic1      ,so that if    
they read1 study1 pray1 search records1 
and use all the    means of art and     
industry in the pursuit of truth1 it is 
not with a    resolution to follow that 
which shall seem truth to them1 but to  
confirm what before they did believe4   
,alas1 if ,protestant and ,papist were  
named by individuals answering or  not  
answering to this description1 what a   
vast accession would not the  ,pope's   
muster-roll receive6 ,in the instance of
 the ,council of ,trent1 the  iniquity  
of the ,emperor and the ,kings of       
,france and ,spain consisted in  their  
knowledge that the assembly at ,trent   

had no pretence to be a  general        
,council1 that is1 a body representative
 of the ,catholic or even  of the ,latin
 ,church4 ,it may be1 and in fact it is1
 very questionable  whether any         
,council1 however large and fairly      
chosen1 is not an  absurdity except     
under the universal faith that the ,holy
 ,ghost  miraculously dictates all the  
decrees3 and this is irrational1 where  
the  same superseding ,spirit does not  
afford evidence of its presence by      
producing unanimity4 ,i know nothing1 if
 ,i may so say1 more ludicrous  than the
 supposition of the ,holy ,ghost        
contenting himself with a  majority1 in 
questions respecting faith1 or decrees  
binding men to  inward belief1 which    
again binds a ,christian to outward     
profession4  ,matters of discipline and 
ceremony1 having peace and temporal     
order for  their objects1 are proper    
enough for a ,council2 but these do not 
need  any miraculous interference4      
,still if any ,council is admitted in   

matters  of doctrine1 those who have    
appealed to it must abide by the        
determination of the majority1 however  
they might prefer the opinion of  the   
minority1 just as in acts of            
,parliament4      ,ib4 s4 xi4 p4 #ih4   
,of some causes of error in the exercise
 of reason1 which are inculpate    in   
themselves4    ,it is a lamentable      
misuse of the term1 reason1--thus to    
call by that  name the mere faculty of  
guessing and babbling4 ,the making      
reason a  faculty1 instead of a light1  
and using the term as a mere synonyme of
  the understanding1 and the consequent 
ignorance of the true nature of  ideas1 
and that none but ideas are objects of  
faith--are the grounds of  all ,jeremy  
,taylor's important errors4      ,ib4   
,but men may understand what they       
please1 especially when they are to     
expound oracles4    ,if this sentence   
had occurred in ,hume or ,voltaire6     
,ib4 s4 iii4 p4 #ajc4      ,and then if 
ever truth be afflicted1 she shall also 

be destroyed4      ,here and in many    
other passages of his other works       
,jeremy ,taylor very  unfairly states   
this argument of the anti-prelatic      
party4 ,it was not  that the ,church of 
,england was afflicted 7the ,puritans   
themselves had  been much more afflicted
 by the prelates72 but that having      
appealed to  the decision of the sword1 
the cause was determined against it4    
,but in  fact it is false that the      
,puritans ever did argue as ,taylor     
represents  them4 ,laud and his         
confederates had begun by incarcerating1
 scourging1  and inhumanly mutilating   
their fellow ,christians for not        
acceding to  their fancies1 and         
proceeded to goad and drive the ,king to
 levy or at  least maintain war against 
his ,parliament3 and the ,parliamentary 
party  very naturally cited their defeat
 and the overthrow of the prelacy as a  
judgment on their blood-thirstiness1 not
 as a proof of their error in  questions
 of theology4      ,ib4 s4 iv4 p4 #aje4 

,all that ,i shall say1 c4 'ad finem'4  
,an admirable paragraph4 ,taylor is     
never more himself1 never appears       
greater1 or wiser1 than when he enters  
on this topic1 namely1 the many  and    
various causes beside truth which       
occasion men to hold an opinion  for    
truth4      ,ib4 s4 vii4 p4 #aaa4       
,of such men as these it was said by    
,st4 ,austin3 ',cteram turbam non       
intelligendi vivacitas1 sed credendi    
simplicitas tutissimam facit4'          
,such charity is indeed notable policy3 
salvation made easy for the  benefit of 
obedient dupes4      ,ib4 s4 ii4 p4     
#aai4      ,i deny not but certain and  
known idolatry1 or any other sort of    
practical impiety with its principiant  
doctrine1 may be punished    corporally1
 because it is no other but matter of   
fact4      ,in the ,jewish theocracy1 ,i
 admit2 because the fact of idolatry was
 a  crime1 namely1 'crimen ls           
majestatis'1 an overt act subversive of 
the  fundamental law of the state1 and  

breaking asunder the 'vinculum et       
copulam unitatis et cohsionis'4 ,but in 
making the position general1  ,taylor   
commits the 'sophisma omissi            
essentialis'2 he omits the essential  of
 the predicate1 namely1 criminal2--not  
its being a fact rendering it           
punishable1 but its being a criminal    
fact4    ,ib4 s4 iii4    ,oh that this  
great and good man1 who saw and has     
expressed so large a  portion of the    
truth1--7if by the ,creed ,i might      
understand the true  ,apostles'1 that   
is1 the ,baptismal ,creed1 free from the
 additions of the  first five centuries1
 ,i might indeed say the whole          
truth71--had but  brought it back to the
 great original end and purpose of      
historical  ,christianity1 and of the   
,church visible1 as its exponent1 not as
 a  'hortus siccus' of past             
revelations1--but an ever enlarging     
inclosed  'area' of the opportunity of  
individual conversion to1 and reception 
of1  the spirit of truth6 ,then1 instead

 of using this one truth to inspire a   
despair of all truth1 a reckless        
scepticism within1 and a boundless      
compliance without1 he would have       
directed the believer to seek for  light
 where there was a certainty of finding 
it1 as far as it was  profitable for    
him1 that is1 as far as it actually was 
light for him4  ,the visible ,church    
would be a walled ,academy1 a pleasure  
garden1 in  which the intrants having   
presented their 'symbolum portae'1 or   
admission-contract1 walk at large1 each 
seeking private audience of the         
invisible teacher1--alone now1 now in   
groups1--meditating or                  
conversing1--gladly listening to some   
elder disciple1 through whom 7as        
ascertained by his intelligibility to   
me7 ,i feel that the common ,master  is 
speaking to me1--or lovingly communing  
with a class-fellow1 who1 ,i  have      
discovered1 has received the same lesson
 from the inward teaching  with         
myself1--while the only public concerns 

in which all1 as a common  weal1        
exercised control and vigilance over    
each1 are order1 peace1  mutual courtesy
 and reverence1 kindness1 charity1 love1
 and the fealty  and devotion of all and
 each to the common ,master and         
,benefactor6      ,ib4 s4 viii4 p4 #abd4
    ,it is characteristic of the man and
 the age1 ,taylor's high-strained       
reverential epithets to the names of the
 ,fathers1 and as rare and naked        
mention of ,luther1 ,melancthon1        
,calvin--the least of whom was not      
inferior to ,st4 ,augustin1 and worth a 
brigade of the ,cyprians1  ,firmilians1 
and the like4 ,and observe1 always      
',saint' ,cyprian6      ,ib4 s4 xii4 p4 
#abh-i4    ,gibbon's enumeration of the 
causes1 not miraculous1 of the spread of
  ,christianity during the first three  
centuries is far from complete4  ,this1 
however1 is not the greatest defect of  
this celebrated chapter4  ,the          
proportions of importance are not truly 
assigned2 nay1 the most  effective      

causes are only not omitted--mentioned1 
indeed1 but 'quasi in  transitu'1 not   
developed or distinctly brought out3 for
 example1 the  zealous despotism of the 
,csars1 with the consequent exclusion of
 men of  all ranks from the great       
interests of the public weal1 otherwise 
than as  servile instruments2 in short1 
the direct contrary of that state and   
character of men's minds1 feelings1     
hopes and fancies1 which elections1     
,parliaments1 ,parliamentary reports1   
and newspapers produce in ,england2  and
 this extinction of patriotism aided by 
the melting down of states  and nations 
in the one vast yet heterogeneous       
,empire2--the number and  variety of the
 parts acting only to make each         
insignificant in its own  eyes1 and yet 
sufficient to preclude all living       
interest in the peculiar  institutions  
and religious forms of ,rome2 which     
beginning in a petty  district1 had1 no 
less than the ,greek republics1 its     
mythology and  ,greek3 thraeskeia       

intimately connected with localities and
 local  events4 ,the mere habit of      
staring or laughing at nine religions   
must  necessarily end in laughing at the
 tenth1 that is1 the religion of the    
man's own birth-place4 ,the first of    
these causes1 that is1 the  detachment  
of all love and hope from the things of 
the visible world1  and from temporal   
objects not merely selfish1 must have   
produced in  thousands a tendency to1   
and a craving after1 an internal        
religion1  while the latter occasioned  
an absolute necessity of a mundane as   
opposed to a national or local religion4
 ,i am far from denying or  doubting the
 influence of the excellence of the     
,christian faith in the  propagation of 
the ,christian ,church or the power of  
its evidences2 but  still ,i am         
persuaded that the necessity of some    
religion1 and the  untenable nature and 
obsolete superannuated character of all 
the others1  occasioned the conversion  
of the largest though not the worthiest 

part  of the new-made ,christians4      
,here1 though exploded in physics1 we   
have  recourse to the 'horror vacui' as 
an efficient cause4 ,this view of the   
subject can offend or startle those only
 who1 in their passion for  wonderment1 
virtually exclude the agency of         
,providence from any share in  the      
realizing of its own benignant scheme2  
as if the disposition of  events by     
which the whole world of human history1 
from north and south1  east and west1   
directed their march to one central     
point1 the  establishment of            
,christendom1 were not the most         
stupendous of miracles6  ,it is a yet   
sadder consideration1 that the same men 
who can find ,god's  presence and agency
 only in sensuous miracles1 wholly      
misconceive the  characteristic purpose 
and proper objects of historic          
,christianity and  of the outward and   
visible ,church1 of which historic      
,christianity is the  ground and the    
indispensable condition2 but this is a  

subject delicate  and dangerous1 at all 
events requiring a less scanty space    
than the  margins of these honestly     
printed pages4      ,ib4 s4 iv4 p4 #acc4
      ,the death of ,ananias and        
,sapphira1 and the blindness of ,elymas 
the    sorcerer1 amount not to this1 for
 they were miraculous inflictions4      
,one great difficulty respecting1 not   
the historic truth 7of which there  can 
be no rational doubt71 but the          
miraculous nature1 of the sudden  deaths
 of ,ananias and ,sapphira is derived   
from the measure which gave  occasion to
 it1 namely1 the sale of their property 
by the new converts  of ,palestine1 in  
order to establish that community of    
goods1 which1  according to a           
,rabbinical tradition1 existed before   
the ,deluge1 and was  to be restored by 
the children of ,seth 7one of the names 
which the  ,jewish ,christians assumed7 
before the coming of the ,son of ,man4  
,now this  was a very gross and carnal1 
not to say fanatical1 misunderstanding  

of  our ,lord's words1 and had the      
effect of reducing the ,churches of the 
,circumcision to beggary1 and of making 
them an unnecessary burthen on  the new 
,churches in ,greece and elsewhere4 ,see
 ,rhenferd as to this4    ,the fact of  
,elymas1 however1 concludes the         
miraculous nature of the  deaths of     
,ananias and ,sapphira1 which1 taken of 
themselves1 would indeed  have always   
been supposed1 but could scarcely have  
been proved1 the  result of a miraculous
 or superhuman power4 ,there are for me1
 ,i confess1  great difficulties in this
 incident1 especially when it is        
compared with  our ,lord's reply to the 
,apostles' proposal of calling down fire
 from  heaven4 ',the ,son of ,man is not
 come to destroy'1 c4 ,at all events it 
is  a subject that demands and deserves 
deep consideration4      ,ib4 s4 i4 p4  
#ada4      ,the religion of ,jesus      
,christ is 'the form of sound doctrine  
and    wholesome words'1 which is set   
down in ,scripture indefinitely1        

actually conveyed to us by plain places1
 and separated as for the    question of
 necessary or not necessary by the      
,symbol of the ,apostles4    ,i cannot  
refrain from again expressing my        
surprise at the frequency and  the      
undoubting positiveness of this         
assertion in so great a scholar1 so     
profound a ,patrician1 as ,jeremy       
,taylor was4 ,he appears 'bona fide' to 
have believed the absurd fable of this  
,creed having been a pic-nic to  which  
each of the twelve ,apostles contributed
 his 'symbolum'4 ,had ,jeremy  ,taylor  
taken it for granted so completely and  
at so early an age1 that  he read       
without attending to the various        
passages in the ,fathers and            
ecclesiastical historians1 which shew   
the gradual formation of this  ,creed8  
,it is certainly possible1 and ,i see no
 other solution of the  problem4        
,ib4 s4 ix4 p4 #aec4    ',judge not1    
that ye be not judged'4 ,the dread of   
these words is1 ,i fear1  more          

influential on my spirit than either the
 duty of charity or my  sense of        
,taylor's high merits1 in enabling me to
 struggle against the  strong           
inclination to pass the sentence of     
dishonesty on the reasoning  in this    
paragraph4 ,had ,i met the passage in   
,richard ,baxter or in ,bishop  ,hall1  
it would have made no such unfavourable 
impression4 ,but ,taylor was  so acute a
 logician1 and had made himself so      
completely master of the  subject1 that 
it is hard to conceive him blind to     
sophistry so glaring4  ,i am myself     
friendly to ,infant ,baptism1 but for   
that reason feel more  impatience of any
 unfairness in its defenders4      ,ib4 
,ad4 iii4 and xiii4 p4 #agh4      ,but  
then1 that ,god is not as much before   
hand with ,christian as with    ,jewish 
infants is a thing which can never be   
believed by them who    understand that 
in the ,gospel ,god opened all his      
treasures of mercies1    and unsealed   
the fountain itself2 whereas1 before1 he

 poured forth    only rivulets of mercy 
and comfort4    ,this is mere sophistry2
 and ,i doubt whether ,taylor himself   
believed it a  sufficient reply to his  
own argument4 ,there is no doubt that   
the primary  purpose of ,circumcision   
was to peculiarize the ,jews by an      
indelible  visible sign2 and it was as  
necessary that ,jewish infants should be
  known to be ,jews as ,jewish men4     
,then humanity and mere safety          
determined  that the bloody rite should 
be performed in earliest infancy1 as    
soon as  the babe might be supposed to  
have gotten over the fever of his birth4
  ,this is clear2 for women had no      
correspondent rite1 but the same result 
was obtained by the various severe laws 
concerning their marriage with  aliens  
and other actions4      ,ib4 p4 #ahj4   
,and as those persons who could not be  
circumcised 7,i mean the    females71   
yet were baptized1 as is notorious in   
the ,jews' books and    story4    ,yes1 
but by no command of ,god1 but only     

their own fancies4      ,ib4 ,ad4 iv4 p4
 #aha4      ',whosoever shall not       
receive the kingdom of ,god as a little 
child1    shall not enter therein'3     
receive it as a little child receives   
it1    that is1 with innocence1 and     
without any let or hinderance4    ,is it
 not evident that ,christ here converted
 negatives into positives8  ,as a babe  
is without malice negatively1 so you    
must be positively and by  actuation1   
that is1 full of love and meekness2 as  
the babe is  unresisting1 so must you be
 docile1 and so on4      ,ib4 ,ad4 v4   
,and yet1 notwithstanding this terrible 
paragraph1 ,taylor believed that        
infants were not a whit the worse off   
for not being baptized4 ,strange        
contradiction6 ,they are born in sin1   
and ,baptism is the only way of         
deliverance2 and yet it is not4 ,for the
 infant is 'de se' of the kingdom  of   
heaven4 ,christ blessed them1 not in    
order to make them so1 but  because they
 already were so4 ,so that this argument

 seems more than all  others            
demonstrative for the ,anabaptist1 and  
to prove that ,baptism  derives all its 
force if it be celestial magic1 or all  
its meaning if it  be only a sacrament  
and symbol1 from the presumption of     
actual sin in  the person baptized4     
,ib4 ,ad4 xv4 p4 #ahf4      ,and he that
 hath without difference commanded that 
all nations should    be baptized1 hath 
without difference commanded all sorts  
of persons4    ,even so our ,lord       
commanded all men to repent1 did he     
therefore include  babes of a month old8
 #h ,yes1 when they became capable of   
repentance4  ,and even so babes are     
included in the general command of      
,baptism1 that  is1 as soon as they are 
baptizable4 ,but ,baptism supposed both 
repentance  and a promise2 babes are not
 capable of either1 and therefore not of
  ,baptism4 ,for the physical element   
was surely only the sign and seal of a  
promise by a counter promise and        
covenant4 ,the rite of ,circumcision is 

wholly inapplicable2 for there a        
covenant was between ,abraham and ,god1 
not between ,god and the infant4 ,do so 
and so to all your male children1  and  
,i will favor them4 ,mark them before   
the world as a peculiar and  separate   
race1 and ,i will then consider them as 
my chosen people4 ,but  ,baptism is     
personal1 and the baptized a subject not
 an object2 not a  thing1 but a person2 
that is1 having reason1 or actually and 
not merely  potentially4 ,besides1      
,jeremy ,taylor was too sound a student 
of ,erasmus  and ,grotius not to know   
the danger of screwing up ,st4 ,paul's  
accommodations of ,jewish rites1 meant  
doubtless as inducements of  rhetoric   
and innocent compliances with innocent  
and invincible  prejudices1 into        
articles of faith4 ,the conclusions are 
always true2 but  all the arguments are 
not and were never intended to be       
reducible into  syllogisms              
demonstrative4      ,ib4 ,ad4 xviii4 p4 
#aia4      ,but let us hear the answer4 

,first1 it is said1 that ,baptism and   
the    ,spirit signify the same thing2  
for by water is meant the effect of the 
,spirit4    ,by the 'effect1' the       
,anabaptist clearly means the 'causa    
causans'1 the  'act of the ,spirit4' ,as
 well might ,taylor say that a thought  
is not  thinking1 because it is the     
effect of thinking4 ,had ,taylor been   
right1  the water to be an apt sign     
ought to have been dirty water2 for that
  would be the 'res effecta'4 ,but it is
 pure water1 therefore 'res agens'4     
,ib4 p4 #aib4      ,for it is certain   
and evident1 that regeneration or new   
birth is here    enjoined to all as of  
absolute and indispensable necessity4   
,yet ,taylor himself has denied it over 
and over again in his tracts on         
,original ,sin2 and how is it in harmony
 with the words of ,christ--',of  such  
are the kingdom of heaven'8 ,are we not 
regenerated back to a state  of         
spiritual infancy8 ,yet for such        
,anti-pdobaptists as hold the dogma  of 

original guilt it is doubtless a fair   
argument2 but ,taylor ought not  to have
 used it as certain and evident in      
itself1 and not merely 'ad  hominem et  
per accidens'4 ,as making a bow is in   
,england the understood  conventional   
mark or visible language of reverence1  
so in the ,east was  ,baptism the       
understood outward and visible mark of  
conversion and  initiation4 ,so much for
 the visible act3 then for the          
particular meaning  affixed to it by    
,christ4 ,this was ,greek3 metnoia1 an  
adoption of a  new principle of action  
and consequent reform of conduct2 a     
cleansing1  but especially a cleansing  
away of the carnal film from the mind's 
eye4  ,hence the primitive ,church      
called baptism ,greek3 phos1 light1 and 
the  ,eucharist ,greek3 zoe1 life4      
,baptism1 therefore1 was properly the   
sign1 the 'precursor'1 or rather the    
first act1 the 'initium'1 of that       
regeneration of which the whole         
spiritual life of a ,christian is the   

complete process2 the ,eucharist        
indicating the means1 namely1 the       
continued assimilation of and to the    
,divine ,humanity4 ,hence the           
,eucharist was called the continuation  
of the ,incarnation4      ,ib4      ,and
 yet it does not follow that they should
 all be baptized with the    ,holy      
,ghost and with fire4 ,but it is meant  
only that that glorious    effect should
 be to them a sign of ,christ's eminency
 above him2 they    should see from him 
a ,baptism greater than that of ,john4  
,this is exactly of a piece with that   
gloss of the ,socinians in evasion  of  
,st4 ,paul's words concerning ,christ's 
emptying himself of the form of  ,god1  
and becoming a servant1 which all the   
world of ,christians had  interpreted of
 the ,incarnation4 ,but no6 it only     
referred to the miracle  of his         
transfiguration6          444 'credat   
,judus ,apella6    ,non ego'4    ,st4   
,john could not mean this1 unless he    
denied the distinct personality  of the 

,holy ,ghost4 ,for it was the ,holy     
,ghost that then descended 'as the      
substitute of ,christ2 nor does ,st4    
,luke even hint that it was understood  
to be a ,baptism1 even if we suppose the
 'tongues of fire' to be anything       
visual1 and not as we say1 ,victory sate
 on his helmet like an eagle4 ,the      
spirit of eloquence descended into them 
like a tongue of fire1 and that  they   
spoke different languages is1 ,i        
conceive1 no where said2 but only  that 
being rustic ,galileans they yet spake a
 dialect intelligible to all  the ,jews 
from the most different provinces4 ,for 
it is clear they were  all ,jews1 and1  
as ,jews1 had doubtless a 'lingua       
communis' which all  understood when    
spoken1 though persons of education only
 could speak it4  ,even so a ,german    
boor understands1 but yet cannot talk   
in1 ,high ,german1  that is1 the        
language of his ,bible and ,hymn-book4  
,so it is with the  ,scotch of ,aberdeen
 with regard to pure ,english4 ,in short

 ,taylor's  arguments press on the      
,anabaptists1 only as far as the        
,anabaptists  baptize at all2 they are  
in fact attacks on ,baptism2 and it     
would only  follow from them that the   
,baptist is more rational than the      
,pdobaptist1  but that the ,quaker is   
more consistent than either4 ,to pull   
off your hat  is in ,europe a mark of   
respect4 ,what1 if a parent in his last 
will  should command his children and   
posterity to pull off their hats to     
their superiors1--and in course of time 
these children or descendants  emigrated
 to ,china1 or some place1 where the    
same ceremony either meant  nothing1 or 
an insult4 ,should we not laugh at them 
if they did not  interpret the words    
into1 ,pay reverence to your superiors4 
,even so  ,baptism was the ,jewish      
custom1 and natural to those countries2 
but with  us it would be a more         
significant rite if applied as penance  
for excess  of zeal and acts of bigotry1
 especially as sprinkling4      ,ib4 p4 

#aif4      ,but farther yet ,i demand1  
can infants receive ,christ in the      
,eucharist8    ,surely the wafer and the
 tea-spoonful of wine might be swallowed
 by an  infant1 as well as water be     
sprinkled upon him4 ,but if the former  
is not  the ,eucharist because without  
faith and repentance1 so cannot the     
latter1 it would seem1 be ,baptism4 ,for
 they are declared equal adjuncts  of   
both ,sacraments4 ,the argument         
therefore is a mere 'petitio principii  
sub lite'4      ,ib4 ,ad4 ix4 p4 #aig4  
,the promise of the ,holy ,ghost is made
 to all1 to us and to our    children3  
and if the ,holy ,ghost belongs to them1
 then ,baptism belongs    to them also4 
,if this be not rank enthusiasm ,i know 
not what is4 ,the ,spirit is  promised  
to them1 first1 as protection and       
providence1 and as internal  operation  
when those faculties are developed1 in  
and by which the ,spirit  co-operates4  
,can ,taylor shew an instance in        
,scripture in which the ,holy  ,spirit  

is said to operate simply1 and without  
the co-operation of the  subject8       
,ib4 ,ad4 xix4 p4 #aii4      ,and when  
the boys in the street sang ,hosanna to 
the ,son of ,david1 our    blessed ,lord
 said that if they had held their peace1
 the stones of the    street would have 
cried out ,hosanna4      ,by the same   
argument ,i could defend the sprinkling 
of mules and asses  with holy water1 as 
is done yearly at ,rome on ,st4         
,antony's day1 ,i  believe4 ,for they   
are capable of health and sickness1 of  
restiveness and  of good temper1 and    
these are all emanations from their     
,creator4 ,besides  in the great form of
 ,baptism the words are not ,greek3 en  
onmati1 but  ,greek3 eis t onoma1 and   
many learned men have shewn that they   
may  mean 'into the power or influence' 
of the ,father1 the ,son1 and the       
,spirit4 ,but spiritual influences      
suppose capability in act of receiving  
them2 and we must either pretend to     
believe that the soul of the babe1  that

 is1 his consciousness1 is acted on     
without his consciousness1 or  that the 
instrumental cause is antecedent by     
years to its effect1 which  would be a  
conjunction disjunctive with a          
vengeance4 ,again1 ,baptism is  nothing 
except as followed by the ,spirit2 but  
it is irrational to say1  that the      
,spirit acts on the mere potentialities 
of an infant4 ,for  wherein is the      
,spirit1 as used in ,scripture in       
appropriation to  ,christians1 different
 from ,god's universal providence and   
goodness1 but  that the latter like the 
sun may shine on the wicked and on the  
good1 on  the passive and on those who  
by exercise increase its effect2 whereas
  the former always implies a co-operant
 subject1 that is1 a developed  reason4 
,when ,god gave his ,spirit miraculously
 to the young child1  ,daniel1 he at the
 same time miraculously hastened the    
development of his  understanding4      
,ib4 ,ad4 xxviii4 p4 #bje4      ,but we 
see also that although ,christ required 

faith of them who came    to be healed1 
yet when any were brought1 or came in   
behalf of others1    he only required   
faith of them who came1 and their faith 
did benefit    to others4444      ,but  
this instance is so certain a reproof of
 this objection of theirs1    which is  
their principal1 which is their all1    
that it is a wonder to    me they should
 not all be convinced at the reading and
 observing of    it4    ,so far from    
certainty1 ,i find no strength at all in
 this reproof4  ,doubtless ,christ at a 
believer's request might heal his       
child's or his  servant's bodily        
sickness2 for this was an act of power1 
requiring only  an object4 ,but is it   
any where said1 that at a believer's    
request he  gave the ,spirit and the    
graces of faith to an unbeliever without
 any  mental act1 or moral co-operation 
of the latter8 ,this would have been a  
proof indeed2 but ,taylor's instance is 
a mere 'ad aliud'4      ,ib4 ,ad4 xxxi4 
p4 #bjg4      ,and although there are   

some effects of the ,holy ,spirit which 
require    natural capacities to be     
their foundation2 yet those are the     
,greek3    energemata or powers of      
working3 but the ,greek3 charsmata1 and 
the inheritance and the title to the    
promises require nothing on our    part1
 but that we can receive them4    ,the  
,bishop flutters about and about1 but   
never fairly answers the  question1     
,what does ,baptism do8 ,the ,baptist   
says it attests forgiveness  of sins1 as
 the reward of faith and repentance4    
,this is intelligible2  but as to the   
,greek3 charsmata--the children of      
believers1 if so  taught and educated1  
are surely entitled to the promises2 and
 what  analogy is there in this to any  
one act of power and gift of powers     
mentioned as ,greek3 charsmata1 when the
 word is really used in                 
contradistinction from ,greek3          
energemata ,baptism is spoken of many   
times by ,st4 ,paul properly as well as 
metaphorically1 and in the former  sense

 it is never described as a ,greek3     
chrisma on a passive  recipient1 while  
in the latter sense it always respects  
an  ,greek3  enrgaema of the ,spirit of 
,god1 and a ,greek3 synrgaema in the    
spirit  of the recipient4 ,all that     
,taylor can make out is1 that ,baptism  
effects  a potentiality in a            
potentiality1 or a chalking of chalk to 
make white  white4      ,ib4 p4 #baj4   
,and if it be questioned by wise men    
whether the want of it do not           
occasion their eternal loss1 and it is  
not questioned whether ,baptism    does 
them any hurt or no1 then certainly to  
baptize them is the surer    way without
 all peradventure4    ,now this is the  
strongest argument of all against       
,infant ,baptism1 and  that which alone 
weighed at one time with me1 namely1    
that it supposes  and most certainly    
encourages a belief concerning ,god1 the
 most  blasphemous and intolerable2 and 
no human wit can express this more      
forcibly and affectingly than ,taylor   

himself has done in his ,letter to a    
,lady on ,original ,sin4 ,it is too     
plain to be denied that the belief of   
the strict necessity of ,infant         
,baptism1 and the absolute universality 
of  the practice did not commence till  
the dogma of original guilt had begun   
to despotize in the ,church3 while that 
remained uncertain and sporadic1        
,infant ,baptism was so too2 some did   
it1 many did not4 ,but as soon as       
,original ,sin in the sense of actual   
guilt became the popular creed1 then    
all did it4 #i      ,ib4 s4 xvi4 p4     
#bbd4      ,and although they have done 
violence to all philosophy and the      
reason    of man1 and undone and        
cancelled the principles of two or three
    sciences1 to bring in this article2 
yet they have a divine revelation1      
whose literal and grammatical sense1 if 
that sense were intended1    would      
warrant them to do violence to all the  
sciences in the circle4    ,and indeed  
that ,transubstantiation is openly and  

violently against    natural reason is  
no argument to make them disbelieve it1 
who believe    the mystery of the       
,trinity in all those niceties of       
explication which    are in the ,school 
7and which now-a-days pass for the      
doctrine of the    ,church71 with as    
much violence to the principles of      
natural and    supernatural philosophy  
as can be imagined to be in the point of
    ,transubstantiation4    ,this is one
 of the many passages in ,taylor's works
 which lead me to  think that his       
private opinions were favorable to      
,socinianism4 ,observe1  to the views of
 ,socinus1 not to modern ,unitarianism1 
as taught by  ,priestley and ,belsham4  
,and doubtless ,socinianism would much  
more easily  bear a doubt1 whether the  
difference between it and the orthodox  
faith  was not more in words than in the
 things meant1 than the ,arian          
hypothesis4 ,a mere conceptualist1 at   
least1 might plausibly ask whether      
either party1 the ,athanasian or the    

,socinian1 had a sufficiently  distinct 
conception of what the one meant by the 
hypostatical union of  the ,divine      
,logos with the man ,jesus2 or the other
 of his plenary1 total1  perpetual1 and 
continuous inspiration1 to have any     
well-grounded  assurance1 that they do  
not mean the same thing4    ,moreover1  
no one knew better than ,jeremy ,taylor 
that this apparent soar  of the hooded  
falcon1 faith1 to the very empyrean of  
bibliolatry  amounted in fact to a      
truism of which the following syllogism 
is a fair  illustration4 ,all stones are
 men3 all men think3 'ergo'1 all stones 
think4 ,the 'major' is taken for        
granted1 the minor no one denies2 and   
then the conclusion is good logic1      
though a very foolish untruth4 ,or1 if  
an oval were demonstrated by ,euclid to 
be a circle1 it would be a  circle2 and 
if it were a demonstrable circle1 it    
would be a circle1  though the strait   
lines drawable from the centre to the   
circumference  are unequal4 ,if we were 

quite certain that an omniscient ,being1
  incapable of deceiving1 or being      
deceived1 had assured us that #e ,x #e  
#f  ,x #c1 and that the two sides of a  
certain triangle were together less     
than the third1 then we should be       
warranted in setting at nought the      
science of arithmetic and geometry4 ,on 
another occasion1 as when it was  the   
good ,bishop's object to expose the     
impudent assertions of the ,romish      
,church since the eleventh century1 he  
would have been the first to have       
replied by a counter syllogism4    ,if  
we are quite certain that any writing   
pretending to divine origin  contains   
gross contradictions to demonstrable    
truths 'in eodem  genere'1 or commands  
that outrage the clearest principles of 
right  and wrong2 then we may be equally
 certain that the pretence is a         
blasphemous falsehood1 inasmuch as the  
compatibility of a document with  the   
conclusions of self-evident reason1 and 
with the laws of conscience1  is a      

condition 'a priori' of any evidence    
adequate to the proof of  its having    
been revealed by ,god4    ,this         
principle is clearly laid down both by  
,moses and by ,st4 ,paul4 ,if a  man    
pretended to be a prophet1 he was to    
predict some definite event  that should
 take place at some definite time1 at no
 unreasonable  distance3 and if it were 
not fulfilled1 he was to be punished as 
an  impostor4 ,but if he accompanied his
 prophecy with any doctrine  subversive 
of the exclusive ,deity and adorability 
of the one ,god of  heaven and earth1 or
 any seduction to a breach of ,god's    
commandments1 he  was to be put to death
 at once1 all other proof of his guilt  
and  imposture being superfluous4 #aj   
,so ,st4 ,paul4 ,if any man preach      
another  ,gospel1 though he should work 
all miracles1 though he had the         
appearance  and evinced the superhuman  
powers of an angel from heaven--he was  
at  once1 in contempt of all imaginable 
sensuous miracles1 to be holden         

accursed4 #aa      ,ib4 s4 xviii4 p4    
#bbe4      ,and now for any danger to   
men's persons for suffering such a      
doctrine1    this ,i shall say1 that if 
they who do it are not formally guilty  
of    idolatry1 there is no danger that 
they whom they persuade to it1    should
 be guilty 444 ,when they believe it to 
be no idolatry1 then    their so        
believing it is sufficient security from
 that crime1 which    hath so great a   
tincture and residency in the will1 that
 from thence    only it hath its being  
criminal4      ,will not this argument  
justify all idolaters8 ,for surely they 
believe  themselves worshippers either  
of the ,supreme ,being under a permitted
  form1 or of some son of ,god 7as      
,apollo7 to whom he has delegated such  
and such powers4 ,if this be the case1  
there is no such crime as  idolatry3 yet
 the second commandment expressly makes 
the worshipping of  ,god in or before a 
visual image of him not only idolatry1  
but the most  hateful species of it4    

,now do they not worship ,god in the    
visible form  of bread1 and prostrate   
themselves before pictures of the       
,trinity8 ,are  we so mad as to suppose 
that the pious heathens thought the     
statue of  ,jupiter1 ,jove himself8 ,no2
 and yet these heathens were idolaters4 
,but  there was no such being as        
,jupiter4 ,no6 ,was there no ,king of   
,kings and  ,lord of ,lords2 and does   
the name ,jove instead of ,jehovah      
7perhaps the  same word too7 make the   
difference8 ,were ,marcus ,antoninus and
 ,epictetus  idolaters8          ,,unum 
,,necessarium2 ,,or ,,the ,,doctrine    
,,and ,,practice ,,of ,,repentance4     
#a4 ,the first great divines among the  
,reformers1 ,luther1 ,calvin1 and  their
 compeers and successors1 had thrown the
 darkness of storms on an  awful fact of
 human nature1 which in itself had only 
the darkness of  negations4 ,what was   
certain1 but incomprehensible1 they     
rendered  contradictory and absurd by a 
vain attempt at explication4 ,it was a  

fundamental fact1 and of course could   
not be comprehended2 for to  comprehend1
 and thence to explain1 is the same as  
to perceive1 and  thence to point out1 a
 something before the given fact1 and   
,standing to  it in the relation of     
cause to effect4 ,thus they perverted   
original sin  into hereditary guilt1 and
 made ,god act in the spirit of the     
cruellest  laws of jealous governments  
towards their enemies1 upon the         
principle of  treason in the blood4     
,this was brought in to explain their   
own  explanation of ,god's ways1 and    
then too often ,god's alleged way in    
this  case was adduced to justify the   
cruel state law of treason in the blood4
    #b4 ,in process of time1 good men   
and of active minds were shocked at     
this2 but1 instead of passing back to   
the incomprehensible fact1 with a  vault
 over the unhappy idol forged for its   
comprehension1 they  identified the two 
in name2 and while in truth their       
arguments applied  only to a false      

theory1 they rejected the fact for the  
sake of the  mis-solution1 and fell into
 far worse errors4 ,for the mistaken    
theorist  had built upon a foundation1  
though but a superstructure of chaff and
  straw2 but the opponents built on     
nothing4 ,aghast at the superstructure1 
these latter ran away from that which is
 the sole foundation of all  human      
religion4    #c4 ,then came the         
persecutions of the ,arminians in       
,holland2 then the  struggle in ,england
 against the ,arminian ,laud and all his
  party--terrible persecutors in their  
turn of the ,calvinists and  systematic 
divines2 then the ,civil ,war and the   
persecutions of the  ,church by the     
,puritans in their turn2 and just in    
this state of heated  feelings did      
,taylor write these ,works1 which       
contain dogmas subversive  of true      
,christian faith1 namely1 his ',unum    
,necessarium'1 or ,doctrine and         
,practice of ,repentance1 which reduces 
the cross of ,christ to nothing1        

especially in the seventh chapter of the
 same1 and the after defences of  it in 
his ,letters on ,original ,sin to a     
,lady1 and to the ,bishop of            
,rochester2 and the ,liberty of         
,prophesying1 which1 putting toleration 
on  a false ground1 has left no ground  
at all for right or wrong in matters  of
 ,christian faith4    ,in the marginal  
notes1 which ,i have written in these   
several treatises  on ,repentance1 ,i   
appear to myself to have demonstrated   
that ,taylor's  system has no one       
advantage over the ,lutheran in respect 
of ,god's  attributes2 that it is 'bona 
fide' ,pelagianism 7though he denies    
it2 for let him define that grace which 
,pelagius would not accept1  because    
incompatible with free will and merit1  
and profess his belief in  it thus      
defined1 and every one of his arguments 
against absolute decrees  tell against  
himself72 and lastly1 that its          
inevitable logical  consequences are    
,socinianism and 'qu sequuntur'4 ,in    

,tillotson the  face of ,arminianism    
looked out fuller1 and ,christianity is 
represented  as a mere arbitrary        
contrivance of ,god1 yet one without    
reason4 ,let not  the surpassing        
eloquence of ,taylor dazzle you1 nor his
 scholastic  retiary versatility of     
logic illaqueate your good sense4 ,above
 all do  not dwell too much on the      
apparent absurdity or horror of the     
dogma he  opposes1 but examine what he  
puts in its place1 and receive candidly 
the  few hints which ,i have            
admarginated for your assistance1 being 
in the  love of truth and of ,christ1   
,your ,brother4      ,i have omitted one
 remark1 probably from over fullness of 
intention to  have inserted it4    #a4  
,the good man and eloquent expresses his
 conjectural belief that1 if  ,adam had 
not fallen1 ,christ would still have    
been necessary1 though not  perhaps by  
,incarnation4 ,now1 in the first place1 
this is only a play  thought of himself1
 and ,scotus1 and perhaps two or three  

others in the  ,schools2 no article of  
faith or of general presumption2        
consequently it  has little serious     
effect even on the guessers themselves4 
,in the next  place1 if it were granted1
 yet it would be a necessity wholly 'ex 
parte  ,dei'1 not at all 'ex parte      
,hominis'3--for what does it amount to  
but  this--that ,god having destined a  
creature for two states1 the earthly    
rational1 and the heavenly spiritual1   
and having chosen to give him1 in  the  
first instance1 faculties sufficient    
only for the first state1 must          
afterwards superinduce those sufficient 
for the second state1 or else  ,god     
would at once and the same time destine 
and not destine4 ,this  therefore is a  
mere fancy1 a theory1 but not a binding 
religion2 no  covenant4    #b4 ,but the 
,incarnation1 even after the fall of    
,adam1 he clearly makes to  be          
specifically of no necessity4 ,it was   
only not to take away peevishly  the    
estate of grace from the poor innocent  

children1 because of the                
father1--according to the good ,bishop1 
a poor ignorant1 who before he  ate the 
apple of knowledge did not know what    
right and wrong was2 and  ,christ's     
,incarnation would have been no more    
necessary then than it was  before1     
according to ,taylor's belief4 ,here    
again the ,incarnation is  wholly a     
contrivance 'ex parte ,dei'1 and no way 
resulting from any  default of man4     
#c4 ,consequently ,taylor neither saw   
nor admitted any 'a priori' necessity   
of the ,incarnation from the nature of  
man1 and which1 being felt by man  in   
his own nature1 is itself the greatest  
of proofs for the admission of  it1 and 
the strongest pre-disposing cause of the
 admission of all proof  positive4 ,not 
having this1 he was to seek 'ab extra'  
for proofs in  facts1 in historical     
evidence in the world of sense4 ,the    
same causes  produce the same effects4  
,hence ,grotius1 ,taylor1 and ,baxter   
7then1 as  appears in his ,life1 in a   

state of uneasy doubt71 were the first  
three  writers of evidences of the      
,christian religion1 such as have been  
since  followed up by                   
hundreds1--nine-tenths of them          
,socinians or  ,semi-,socinians1 and    
which1 taking head and tail1 ,i call the
  ,grotio-,paleyan way4    #d4 ,hence   
the good man was ever craving for some  
morsel out of the  almsbasket of all    
external events1 in order to prove to   
himself his own  immortality2 and1 with 
grief and shame ,i tell it1 became      
evidence and  authority in ,irish       
stories of ghosts1 and apparitions1 and 
witches4 ,let  those who are astonished 
refer to ,glanville on ,witches1 and    
they will be  more astonished still4    
,the fact now stated at once explains   
and  justifies my anxiety in detecting  
the errors of this great and excellent  
genius at their fountain head1--the     
question of ,original ,sin3 for how     
important must that error be which ended
 in bringing ,bishop ,jeremy  ,taylor   

forward as an examiner1 judge1 and      
witness in an ,irish apparition  case6  
,ib4 s4 xxxviii4 p4 #bgh4      ,although
 ,god exacts not an impossible law under
 eternal and    insufferable pains1 yet 
he imposes great holiness in unlimited  
and    indefinite measures1 with a      
design to give excellent proportions of 
reward answerable to the greatness of   
our endeavour4 ,hell is not the    end  
of them that fail in the greatest       
measures of perfection2 but    great    
degrees of heaven shall be their portion
 who do all that they    can always1 and
 offend in the fewest instances4    ,it 
is not to be denied that one if not more
 of the parables appears to  sanction   
this1 but the same parables would by    
consequence seem to favour  a state of  
,purgatory4 ,from ,john1 ,paul1 and the 
philosophy of the  doctrine1 ,i should  
gather a different faith1 and find a    
sanction for  this too in one of the    
parables1 namely1 that of the labourer  
at the  eleventh hour4 ,heaven1 bliss1  

union with ,god through ,christ1 do not 
seem  to me comparative terms1 or       
conceptions susceptible of degree4 ,but 
it is  a difficult question4 ,the first 
,fathers of the ,reformation1 and the   
early ,fathers of the primitive ,church1
 present different systems1 and in  a   
very different spirit4      ,ib4 p4     
#cbd-cbh4      ,descriptions of         
repentance taken from the ,holy         
,scriptures4    ,this is a beautiful    
collection of texts4 ,still the pious   
but unconverted  ,jew 7a ,moses         
,mendelsohn1 for instance71 has a right 
to ask1 ,what then  did ,christ teach or
 do1 such and of such additional moment 
as to be  rightfully entitled the       
founder of a new law1 instead of being1 
like  ,isaiah and others1 an enforcer   
and explainer of the old8 ,if           
,christianity1 or the 'opus operans' of 
,redemption1 was synchronous with  the  
,fall of man1 then the same answer must 
be returned to the passages  here given 
from the ,old ,testament as to those    

from the ,new2 namely1 that             
,sanctification is the result of        
,redemption1 not its efficient cause or 
previous condition4 ,assuredly ,greek3  
metanaesis and ,sanctification  differ  
only as the plant and the growth or     
growing of the plant4 ,but the  words of
 the ,apostle 7it will be said7 are     
exhortative and dehortative4            
,doubtless6 and so would be the words of
 a wise physician addressed to a        
convalescent4 ,would this prove that the
 patient's revalescence had been        
independent of the medicines given him8 
,the texts are addressed to the  free   
will1 and therefore concerning possible 
objects of free will4 ,no  doubt6       
,should that process1 the end and virtue
 of which is to free the  will1 destroy 
the free will8 ,but ,i cannot make it   
out to my  understanding1 how the two   
are compatible4--,answer2 the spirit    
knows the  things of the spirit4 ,here  
lies the sole true ground of            
,latitudinarianism1 ,arminian1 or       

,socinian2 and this is the sole and     
sufficient confutation2 'spiritualia    
spiritus cognoscit'4 ,would you         
understand with your ears instead of    
hearing with your understanding8  ,now1 
as the ears to the understanding1 so is 
the understanding to the  spirit4 ,this 
,plato knew2 and art thou a master in   
,israel1 and knowest it  not8      ,ib4 
p4 #ccj4      ',who hath trodden under  
foot the ,son of ,god1 and hath counted 
the    blood of the covenant1 wherewith 
he was sanctified1 an unholy thing1     
and hath done despite unto the ,spirit  
of grace'4    ,by this passage we must  
interpret the words sin wilfully1 in    
reference  to an unpardonable sin1 in   
the preceding sentence4      ,of the    
moral capacity of sinful habits4        
,ib4 s4 ii4 p4 #dcb4    ,probably from  
the holiness of his own life1 ,taylor   
has but just  fluttered about a bad     
habit1 not fully described it4 ,he has  
omitted1 or  rather described           
contradictorily1 the case of those with 

whom the  objections to sin are all     
strengthened1 the dismal consequences   
more  glaring and always present to them
 as an avenging fury1 the sin loathed1  
detested1 hated2 and yet1 spite of all  
this1 nay1 the more for all this1       
perpetrated4 ,both lust and intemperance
 would furnish too many instances  of   
these most miserable victims4      ,ib4 
s4 xxxix4 p4 #def4      ,for every      
vicious habit being radicated in the    
will1 and being a    strong love1       
inclination and adhesion to sin1 unless 
the natural being    of this love be    
taken off1 the enmity against ,god      
remains4    ,but the most important     
question is as to those vicious habits  
in which  there is no love to sin1 but  
only a dread and recoiling from         
intolerable  pain1 as in the case of the
 miserable drunkard6 ,i trust that these
  epileptic agonies are rather the      
punishments than the augumenters of his 
guilt4 ,the annihilation of the wicked  
is a fearful thought1 yet it would      

solve many difficulties both in natural 
religion and in ,scripture4 ,and        
,taylor in his ,arminian dread of       
,calvinism is always too shy of this    
grace of ,god3 he never denies1 yet     
never admits1 it any separate  operancy 
'per se'4 ,and this1 ,i fancy1 is the   
true distinction of  ,arminianisrn and  
,calvinism in their moral effects4      
,arminianism is cruel  to individuals1  
for fear of damaging the race by false  
hopes and  improper confidences2 while  
,calvinism is horrible for the race1 but
 full  of consolation to the suffering  
individual4    ,the next section is1    
taken together1 one of the many         
instances that  confirm my opinion that 
,calvinism 7,archbishop ,leighton's for 
example71  compared with ,taylor's      
,arminianism1 is as the lamb in the     
wolf's skin to  the wolf in the lamb's  
skin3 the one is cruel in the phrases1  
the other  in the doctrine4      ,ib4 s4
 lvi4 p4 #dfi4      ,but if a single act
 of contrition cannot procure pardon of 

sins that    are habitual1 then a wicked
 man that returns not till it be too    
late    to root out vicious habits1 must
 despair of salvation4 ,i answer1 c4    
,would not ,taylor's purposes have been 
sufficiently attained by pressing  the  
contrast between attrition and          
contrition with faith1 and the utter    
improbability that the latter 7which    
alone can be efficient71 shall be       
vouchsafed to a sinner who has continued
 in his sins in the flattery of  a      
death-bed repentance2 a blasphemy that  
seems too near that against the  ,holy  
,ghost8 ,my objection to ,taylor is1    
that he seems to reduce the death  of   
,christ almost to a cypher2 a           
contrivance rather to reconcile the     
attributes of ,god1 than an act of      
infinite love to save sinners4 ,but the 
truth is1 that this is the peccant part 
of ,arminianism1 and ,tillotson is  yet 
more open than ,taylor4 ,forbid me1     
common goodness1 that ,i should  think  
,tillotson conscious of ,socinianism6   

but that his tenets involved  it1 ,i    
more than suspect4 ,see his ,discourses 
on ,transubstantiation1 and  those near 
it in the same volume4      ,ib4 lxiv4  
p4 #dgh4      ,now there is no          
peradventure1 but new-converted persons1
 heathens    newly giving up their names
 to ,christ and being baptized1 if they 
die    in an hour1 and were baptized    
half an hour after they believe in      
,christ1 are heirs of salvation4        
,this granted1 ,i should little doubt of
 confuting all the foregoing1 as  far as
 ,i object to it4 ,i would rather be    
'durus pater infantum'1 like  ,austin1  
than 'durus pater grotantium'4 ,taylor  
considers all ,christians  who are so   
called4      ,ib4 s4 lxvi4 p4 #dha4     
,all this paragraph is as just as it is 
fine and lively1 but far from           
confirming ,taylor's doctrine4 ,the case
 is as between one individual and  a    
general rule4 ,i know ,god's mercy and  
,christ's merits2 but whether your      
heart has true faith in them1 ,i cannot 

know4 ',be it unto thee according  to   
thy faith'1 said ,christ3 so should his 
ministers say4 ,all these  passages1    
however1 are utterly irreconcilable with
 the ,roman doctrine1  that the priest's
 absolution is operant1 and not simply  
declarative4 ,as  to the decisions of   
,paulinus and ,asterius1 it is to be    
feared that they  had the mortmain      
bequests and compensations in view more 
than the words  of ,st4 ,paul1 or the   
manifest purposes of redemption by      
faith4 ,yea1  ,taylor himself has his   
'redime peccata eleemosynis'4    ,by the
 by1 ,i know of few subjects that have  
been more handled and less  rationally  
treated than this of alms-giving4 ,every
 thing a rich man  purchases beyond     
absolute necessaries1 ought to be       
purchased in the  spirit of alms1 that  
is1 as the most truly beneficial way of 
disparsing  that wealth1 of which he is 
the steward1 not owner4      ,ib4       
,st4 ,paul taught us this secret1 that  
sins are properly made habitual    upon 

the stock of impunity4 ',sin taking     
occasion by the law wrought in    me all
 concupiscence'2 ,greek3 'aphormen      
labousa'1 'apprehending    impunity1'   
,greek3 'di taes entolaes'1 'by occasion
 of the    commandment1' that is1 so    
expressed and established as it was2    
because    in the commandment forbidding
 to lust or covet1 there was no penalty 
annexed or threatened in the sanction or
 in the explication4 ,murder    was     
death1 and so was adultery and          
rebellion4 ,theft was punished          
severely too2 and so other things in    
their proportion2 but the desires       
,god left under a bare restraint1 and   
affixed no penalty in the law4    ,now  
sin1 that is1 men that had a mind to    
sin1 taking occasion hence1    c4       
,this is a very ingenious and very      
plausible exposition of ,st4 ,paul's    
words2 but surely1 surely1 it is not the
 right one4 ,i find both the  meaning   
and the truth of the ,apostle's words in
 the vividness and  consequently        

attractive and ad-7or in-7sorbent power 
given to an image  or thought by the    
sense of its danger1 by the             
consciousness of its being              
forbidden1--which1 in an unregenerate   
and unassisted will1 struggling  with1  
or even exciting1 the ever ready        
inclination of corrupted nature1        
produces a perplexity and confusion     
which again increase the person's       
susceptibility of the soliciting image  
or fancy so intensified4 ,guilt  and    
despair add a stimulus and sting to     
lust4 ,see ,iago in ,shakspeare4        
,ib4 s4 xi4 p4 #ejj4      ,it was not   
well with thee when thou didst first    
enter into the suburbs    of hell by    
single actions of sin1 c4    ,aye6 this 
is excellent indeed1 and worthy of a    
guardian angel of the  ,church4 ,when   
,jeremy ,taylor escapes from the        
,mononomian ,romaism1 which  netted him 
in his too eager recoil from the        
,antinomian boar1 brought  forth and    
foddered 7as he imagined7 in ,calvin's  

stye2 when from this  wiry net he       
escapes into the devotional and the     
dietetic1 as into a  green meadow-land1 
with springs1 and rivulets1 and         
sheltering groves1  where he leads his  
flock like a shepherd2--then it is that 
he is most  himself1--then only he is   
all himself1 the whole ,jeremy ,taylor2 
or if  there be one other subject graced
 by the same total heautophany1 it is   
in the pouring forth of his profound    
common sense on the ways and  weaknesses
 of men and conflicting sects1 as for   
instance1 in the  admirable birth1      
parentage1 growth1 and consummation of a
 religious  controversy in his          
',dissuasive from ,popery'4      ,ib4 s4
 xiii4 p4 #ejb4      ,let every old man 
that repents of the sins of his evil    
life be very    diligent in the search  
of the particulars2 that by drawing them
 into a    heap1 and spreading them     
before his eyes1 he may be mightily     
ashamed    at their number and burthen4 
,i dare not condemn1 but ,i am doubtful 

of this as a universal rule4 ,if  there 
be a true hatred of sin1 the precious   
time and the spiritual  'nisus' will1 ,i
 think1 be more profitably employed in  
enkindling  meditation on holiness1 and 
thirstings after the mind of ,christ4   
,ib4 ss4 xxxi-xxxv4 pp44#eag1 #eah4     
,scarce a word in all this but for      
form's sake concerning the merits and   
sacrifice of the ,incarnate ,god6       
,surely ,luther would not have given    
this  advice to a dying penitent1 but   
have directed him rather to employ his  
little time in agony of prayer to       
,christ1 or in earnest meditations on   
the astounding mystery of his death4 ,in
 ,taylor man is to do every thing4      
,vol4 ,,ix4 s4 xi4 p4 #e4      ,for ,god
 was so exasperated with mankind1 that  
being angry he would    still continue  
that punishment even to the lesser sins 
and sinners1    which he only had first 
threatened to ,adam2 and so ,adam       
brought it    upon them4    ,and such a 
phrase as this used by a man in a       

refutation of ,original ,sin1  on the   
ground of its incompatibility with      
,god's attributes6  ,exasperated with   
those whom ,taylor declares to have been
 innocent and  most unfortunate1 the two
 things that most conciliate love and   
pity6      ,ib4 p4 #f4    ,if the sequel
 of the paragraph1 comparing ,god to    
,david in one of his  worst actions1 be 
not blasphemy1 the reason is that the   
good man meant  it not as such4 ',in    
facto est1 sed non' in agents4      ,ib4
 ss4 xvi4 xvii4 pp4 #h1 #i4      ,for   
the further explication of which it is  
observable that the word    'sinner' and
 'sin' in ,scripture is used for any    
person1 that hath a    fault or a legal 
impurky1 a debt1 a vitiosity1 defect1 or
 imposition1    c4      ,these facts1   
instead of explaining away ,original    
,sin1 are  unintelligible1 nay1 absurd  
and immoral1 except as shadows1 types1  
and  symbols of it1 and of the          
,redemption from it4 ,observe1 too1 that
 ,taylor  never dares explain what he   

means by ,adam was mortal of himself and
 we  are mortal from him3 he did not    
dare affirm that soul and body are      
alike material and perishable1 even as  
the lute and the potentiality of  music 
in the lute4 ,and yet if he believed the
 contrary1 then1 in his  construction of
 the doctrine of ,original ,sin1 what   
has ,christ done8 ,st4  ,john died in   
the same sense as ,abel died3 and in the
 sense of the ,church  of ,england      
neither died1 but only slept in the     
,lord4    ,this same system forced      
,taylor into the same error which       
,warburton  afterwards dressed up with  
such trappings and trammels of          
erudition1 in  direct contempt of the   
plain meaning of the ,church's article2 
and he  takes it for granted1 in many   
places1 that the ,jews under ,moses knew
  only of temporal life and the death of
 the body4 ,lastly1 he greatly  degrades
 the mind of man by causelessly         
representing death as an evil in        
itself1 which1 if it be considered as a 

crisis1 or phenomenal change1  incident 
to a progressive being1 ought as little 
to be thought so1 as  the casting of the
 caterpillar's skin to make room for the
 wings of the  butterfly4 ,it is the    
unveiling of the ,psyche4    ,i do not  
affirm this as an article of ,christian 
faith2 but ,i say that no  candid writer
 ought to hide himself in double        
meanings4 ,either he should  have used  
the term 'death' 7'ex ,adamo'7 as loss  
of body1 or as  change of mode of being 
and of its circumstances2 and again this
 latter  as either evil for all1 or as  
evil or good according to the moral     
habits  of each individual4    ,observe1
 however1 once for all1 that ,i do not  
pretend to account for  ,original ,sin4 
,i declare it to be an unaccountable    
fact4 ,how can we  explain a 'species'1 
when we are wholly in the dark as to the
  'genus'8 ,now guilt itself1 as well as
 all other immediate facts of  free     
will1 is absolutely inexplicable2 of    
course original guilt4 ,if we  will     

perversely confound the intelligible    
with the sensible world1  misapply the  
logic appropriate to phnomena and the   
categories1 or  forms1 which are empty  
except as substantialized in facts of   
experience1  in order to use them as the
 ,procrustes' bed of faith respecting   
noumena3  if in short1 we will strive to
 understand that of which we can only   
know  ,greek3 hoti est1 we may and must 
make as wild work with reason1 will1    
conscience1 guilt1 and virtue1 as with  
,original ,sin and ,redemption4 ,on     
every subject first ask1 ,is it among   
the ,greek3 aisthaet1 or the  ,greek3   
nomena8      ,ib4 s4 xxiii4 p4 #ab4     
,it could not make us heirs of          
damnation4 ,this ,i shall the less need 
to    insist upon1 because1 of itself1  
it seems so horrid to impute to the     
goodness and justice of ,god to be      
author of so great calamity to          
innocents1 c4    ,never was there a more
 hazardous way of reasoning1 or rather  
of placing  human ignorance in the      

judgment seat over ,god's wisdom4 ,the  
whole might  be closely parodied in     
support of ,atheism3 rather1 this is but
 a  paraphrase of the old atheistic     
arguments4 ,either ,god could not1 or   
would not1 prevent the moral and        
physical evils of the universe1         
including the everlasting anguish of    
myriads of millions3 therefore he  is   
either not all-powerful or not all-good3
 but a being deficient in  power or     
goodness is not ,god3--,ergo1 c4        
,ib4 s4 xxv4 p4 #ac4      ,i deny not   
but all persons naturally are so1 that  
they cannot arrive    at heaven2 but    
unless some other principle be put into 
them1 or some    great grace done for   
them1 must for ever stand separate from 
seeing    the face of ,god4    ,but this
 is but accidentally occasioned by the  
sin of ,adam4 ,just so  might ,i say1   
that without the great grace of air done
 for them no living  beings could live4 
,if it mean more1 pray where was the    
grace in creating  a being1 who without 

an especial grace must pass into utter  
misery8 ,if  ,taylor reply2 but the     
grace was added in ,christ3 why so say  
the  ,calvinists4 ,according to ,taylor 
there is no fall of man2 but only an act
  and punishment of a man1 which        
punishment consisted in his living in   
the  kitchen garden1 instead of the     
flower garden and orchard3 and ,cain was
  as likely to have murdered ,abel      
before1 as after1 the eating of the     
forbidden fruit4 ,but the very name of  
the fruit confutes ,taylor4 ,adam       
altered his nature by it4 ,cain did not4
 ,what ,adam did1 ,i doubt not1 we  all 
do4 ,time is not with things of spirit4 
,ib4 s4 xxvii4 p4 #ad4      ,is hell so 
easy a pain1 or are the souls of        
children of so cheap1 so    contemptible
 a price1 that ,god should so easily    
throw them into hell8    ,this is an    
argument against the 'sine qua non' of  
,baptism1 not against  ,original ,sin4  
,ib4 s4 lxvii4 p4 #di4      ,origen said
 enough to be mistaken in the question4 

,greek3 ,hhar t    ,adm koine pnt'on    
esti4 ,ka t kat taes gynaiks1 ouk esti  
kath aes    ou lgetai4 ',adam's curse is
 common to all4 ,and there is not a     
woman    on earth1 to whom may not be   
said those things which were spoken to  
this woman4'    ,origen's words ought to
 have prevented all mistake1 for he     
plainly  enough overthrows the phantom  
of hereditary guilt2 and as to guilt    
from  a corruption of nature1 it is just
 such guilt as the carnivorous          
appetites of a weaned lion1 or the      
instinct of a brood of ducklings to  run
 to water4 ,what then is it8 ,it is an  
evil1 and therefore seated in  the will2
 common to all men1 the beginning of    
which no man can determine  in himself  
or in others4 ,how comes this8 ,it is a 
mystery1 as the will  itself4 ,deeds are
 in time and space1 therefore have a    
beginning4 ,pure  action1 that is1 the  
will1 is a 'noumenon'1 and irreferable  
to time4  ,thus ,origen calls it neither
 hereditary nor original1 but universal 

sin4  ,the curse of ,adam is common to  
all men1 because what ,adam did1 we all 
do3 and thus of ,eve4 ,you may          
substitute any woman in her place1 and  
the  same words apply4 ,this is the true
 solution of this unfortunate  question4
 ,the ,greek3 pr'oton pseudos is in the 
dividing the will from  the acts of the 
will4 ,the will is 'ego-agens'4         
,ib4 s4 lxxxii4 p4 #eb4    ,this        
paragraph1 though very characteristic of
 the ,author1 is fitter for  a comedy   
than for a grave discourse4 ,it puts one
 in mind of the  play--,more sacks in   
the mill6 ,heap1 boys1 heap6      ,ib4  
s4 lxxxiv4 p4 #ef4      ',prposterum    
est' 7said ,paulus the lawyer7 'ante nos
 locupletes dici    quam                
acquisiverimus'4 ,we cannot be said to  
lose what we never had2 and    our      
fathers' goods were not to descend upon 
us1 unless they were his    at his      
death4    ,take away from me the        
knowledge that he was my father1 dear   
,bishop1 and  this will be true4 ,but as

 it stands1 the whole is1 says ,paulus  
the  ,lawyer2 and1 ,well said1 ,lawyer6 
say ,i4      ,ib4 p4 #eg4      ,which   
though it was natural1 yet from ,adam it
 began to be a curse2    just as the    
motion of a serpent upon his belly1     
which was concreated    with him1 yet   
upon this story was changed into a      
malediction and an    evil adjunct4     
,how8 ,i should really like to          
understand this4      ,ib4 ch4 vii4 p4  
#gc 'in initio'4    ,in this most       
eloquent treatise we may detect sundry  
logical lapses1  sometimes in the       
statement1 sometimes in the instances1  
and once or  twice in the conclusions4  
,but the main and pervading error lies  
in the  treatment of the subject 'in    
genere' by the forms and rules of       
conceptual logic2 which deriving all its
 material from the senses1 and          
borrowing its forms from the sense      
7,greek3 aisthaesis kathar7 or          
intuitive faculty1 is necessarily       
inapplicable to spiritual mysteries1    

the very definition or                  
contra-distinguishing character of which
 is that  they transcend the sense1 and 
therefore the understanding1 the        
faculty1  as ,archbishop ,leighton and  
,immanuel ,kant excellently define it1  
which  judges according to sense4 ,in   
the ,aids to ,reflection1 #ab ,i have   
shewn  that the proper function of the  
understanding or mediate faculty is to  
collect individual or sensible concretes
 into kinds and sorts 7'genera  et      
species'7 by means of their common      
characters 7'not communes'72 and  to fix
 and distinguish these conceptions 7that
 is1 generalized  perceptions7 by words4
 ,words are the only immediate objects  
of the  understanding4 ,spiritual       
verities1 or truths of reason           
'respective ad  realia'1 and herein     
distinguished from the merely formal1 or
 so called  universal truths1 are       
differenced from the conceptions of the 
understanding by the immediatcy of the  
knowledge1 and from the immediate       

truths of sense1--that is1 from both    
pure and mixed intuitions1--by not      
being sensible1 that is1 not            
representable by figure1 measurement or 
weight2 nor connected with any affection
 of our sensibility1 such as  color1    
taste1 odors1 and the like4 ,and such   
knowledges we1 when we speak  correctly1
 name ideas4    ,now ,original ,sin1    
that is1 sin that has its origin in     
itself1 or in the  will of the sinner1  
but yet in a state or condition of the  
will not  peculiar to the individual    
agent1 but common to the human race1 is 
an  idea3 and one diagnostic or         
contra-distinguishing mark appertaining 
to  all ideas1 is1 that they are not    
adequately expressible by words4 ,an    
idea can only be expressed 7more        
correctly suggested7 by two             
contradictory positions2 as for example2
 the soul is all in every  part2--nature
 is a sphere1 the centre of which is    
everywhere1 and its  circumference no   
where1 and the like4    ,hence many of  

,bishop ,taylor's objections1 grounded  
on his expositions of  the doctrine1    
prove nothing more than that the        
doctrine concerns an  idea4 ,but besides
 this1 ,taylor everywhere assumes the   
consequences of  ,original ,sin as      
superinduced on a pre-existing nature1  
in no essential  respect differing from 
our present nature2--for instance1 on a 
material  body1 with its inherent       
appetites and its passivity to material 
agents2--in short1 on an animal nature  
in man4 ,but this very nature1 as  the  
antagonist of the spirit or supernatural
 principle in man1 is in  fact the      
,original ,sin1--the product of the will
 indivisible from the act  producing it2
 just as in pure geometry the mental    
construction is  indivisible from the   
constructive act of the intuitive       
faculty4 ,original  ,sin1 as the        
product1 is a fact concerning which we  
know by the light of  the idea itself1  
that it must originate in a             
self-determination of a  will4 ,that    

which we do not know is how it          
originates1 and this we cannot  explain2
 first1 from the necessity of the       
subject1 namely1 the will2 and          
secondly1 because it is an idea1 and all
 ideas are inconceivable4 ,it is  an    
idea1 because it is not a conception4   
,ib4 s4 ii4 p4 #gd1 #ge4      ,and they 
are injurious to ,christ1 who think that
 from ,adam we might    have inherited  
immortality4 ,christ was the giver and  
preacher of it2    'he brought life and 
immortality to light through the        
gospel'4 ,it is a    singular benefit   
given by ,god to mankind through ,jesus 
,christ4    ,and none inherit it but    
those who are born of ,christ2 'ergo'1  
bad men  and infidels are not immortal4 
,immortality is one thing1 a happy      
immortality another4 ,st4 ,paul meant   
the latter3 ,taylor either the  former1 
or his words have no meaning at all2 for
 no man ever thought or  dreamed that we
 inherited heaven from ,adam1 but that  
as sons of ,adam1  that is1 as men1 we  

have souls that do not perish with the  
body4 ,i often  suspect that ,taylor1 in
 'abditis fidei' ,greek3 esoterikaes1   
inclined  to the belief that there is no
 other immortality but heaven1 and that 
hell is a 'pna damni negativa1 haud     
privativa'4 ,i own myself strongly      
inclined to it2--but so many texts      
against it6 ,i am confident that the    
doctrine would be a far stronger motive 
than the present2 for no man  will      
believe eternal misery of himself1 but  
millions would admit1 that  if they did 
not amend their lives they would be     
undeserving of living  for ever4        
,ib4 s4 vi4 p4 #gg4      ,greek3 hina me
 plaemmra tn en haemin katapontsae      
logismn eis    tn taes hamartis buthn4  
,lest the tumultuous crowd throw the    
reason within us over bridge into  the  
gulf of sin4 ,what a vivid figure6 ,it  
is enough to make any man set  to work  
to read ,chrysostom4      ,ib4      444 
'peccantes mente sub una4'    ,note     
,prudentius's use of 'mente sub una' for

 'in one person4'      ,ib4 p4 #gh4     
,for even now we see1 by a sad          
experience1 that the afflicted and the  
miserable are not only apt to anger and 
envy1 but have many more    desires and 
more weaknesses1 and consequently more  
aptnesses to sin in    many instances   
than those who are less troubled4 ,and  
this is that    which was said by       
,arnobius2 'proni ad culpas1 et ad      
libidinis varios    appetitos vitio     
sumus infirmitatis ingenit'4    ,no4    
,arnobius never said so good and wise a 
thing in his lifetime4 ,his  quoted     
words have no such profound meaning4    
,ib4 s4 vii4 p4 #gh4      ,that which   
remained was a reasonable soul1 fitted  
for the actions of    life and reason1  
but not of anything that was            
supernatural4    ,what ,taylor calls    
reason ,i call understanding1 and give  
the name reason  to that which ,taylor  
would have called spirit4      ,ib4 s4  
xii4 p4 #hd4      ,and all that evil    
which is upon us1 being not by any      

positive    infliction1 but by          
privative1 or the taking away gifts1 and
 blessings1    and graces from us1 which
 ,god1 not having promised to give1 was 
neither naturally1 nor by covenant1     
obliged to give1--it is certain he      
could not be obliged to continue that to
 the sons of a sinning father1    which 
to an innocent father he was not obliged
 to give4    ,oh6 certainly not1 if hell
 were not attached to acts and          
omissions1  which without these very    
graces it is morally impossible for men 
to  avoid4 ,why will not ,taylor speak  
out8      ,ib4 s4 xiv4 p4 #he4      ,the
 doctrine of the ancient ,fathers was   
that free will remained in us    after  
the ,fall4    ,yea6 as the locomotive   
faculty in a man in a strait waistcoat4 
,neither  ,st4 ,augustine nor ,calvin   
denied the remanence of the will in the 
fallen  spirit2 but they1 and ,luther as
 well as they1 objected to the          
flattering  epithet 'free' will4 ,in the
 only ,scriptural sense1 as concerning  

the  unregenerate1 it is implied in the 
word will1 and in this sense1           
therefore1 it is superfluous and        
tautologic2 and1 in any other sense1 it 
is the fruit and final end of           
,redemption1--the glorious liberty of   
the  ,gospel4      ,ib4 s4 xvi4 p4 #ib4 
,for my part ,i believe this only as    
certain1 that nature alone cannot       
bring them to heaven1 and that ,adam    
left us in a state in which we    could 
not hope for it4    ,this is likewise my
 belief1 and that man must have had a   
,christ1 even if  ,adam had continued in
 ,paradise--if indeed the history of    
,adam be not a  'mythos'2 as1 but for   
passages in ,st4 ,paul1 we should most  
of us  believe2 the serpent speaking1   
the names of the trees1 and so on2 and  
the whole account of the creation in the
 first chapter of ,genesis seems  to me 
clearly to say3--,the literal fact you  
could not comprehend if it  were related
 to you2 but you may conceive of it as  
if it had taken place  thus and thus4   

,ib4 s4 #a4 p4 #aff4      ,that in some 
things our nature is cross to the divine
 commandment1 is    not always imputable
 to us1 because our natures were before 
the    commandment4    ,this is what ,i 
most complain of in ,jeremy ,taylor's   
ethics2 namely1 that  he constantly     
refers us to the deeds or 'phenomena' in
 time1 the  effluents from the source1  
or like the 'species' of ,epicurus2     
while the  corrupt nature is declared   
guiltless and irresponsible2 and this   
too on  the pretext that it was prior in
 time to the commandment1 and therefore 
not against it4 ,but time is no more    
predicable of eternal reason than of    
will2 but not of will2 for if a will be 
at all1 it must be 'ens  spirituale'2   
and this is the first negative          
definition of  spiritual--whatever      
having true being is not contemplable in
 the forms  of time and space4 ,now the 
necessary consequence of ,taylor's      
scheme is a  conscience-worrying1       
casuistical1 monkish work-holiness4     

,deeply do ,i  feel the difficulty and  
danger that besets the opposite scheme2 
and  never would ,i preach it1 except   
under such provisos as would render it  
perfectly compatible with the positions 
previously established by ,taylor  in   
this chapter1 s4 xliv4 p4 #aeh4         
',lastly2 the regenerate not only hath  
received the ,spirit of ,god1 but is    
wholly led by him1' c4      ,ib4    ,if 
this ,treatise of ,repentance contain   
,bishop ,taylor's habitual and  final   
convictions1 ,i am persuaded that in    
some form or other he believed  in a    
,purgatory4 ,in fact1 dreams and        
apparitions may have been the  pretexts1
 and the immense addition of power and  
wealth which the belief  entailed on the
 priesthood1 may have been their motives
 for patronizing  it2 but the efficient 
cause of its reception by the churches  
is to be  found in the preceding ,judaic
 legality and monk-moral of the ,church1
  according to which the fewer only     
could hope for the peace of heaven as   

their next immediate state4 ,the        
holiness that sufficed for this would   
evince itself 7it was believed7 by the  
power of working miracles4      ,ib4 s4 
lii4 p4 #bjh4      ',it shall not be    
pardoned in this world nor in the world 
to come'2    that is1 neither to the    
,jews nor to the ,gentiles4 ,for 'sculum
 hoc'1    this world1 in ,scripture1 is 
the period of the ,jews' synagogue1 and 
,greek3 mellon aion1 the world to come1 
is taken for the ,gospel1 or    the age 
of the ,messias1 frequently among the   
,jews4      ,this is1 ,i think1 a great 
and grievous mistake4 ,the ,rabbis of   
best name  divide into two or three     
periods1 the difference being wholly in 
the  words2 for the dividers by three   
meant the same as those by two4    ,the 
first was the 'dies expectationis'1 or  
'hoc sculum1' ,greek3 en  touto kairo3  
the second 'dies ,messi'1 the time of   
the ,messiah1 that  is1 the 'millenium'3
 the third the 'sculum futurum'1 or     
future state1  which last was absolutely

 spiritual and celestial4    ,but many  
,rabbis made the 'dies ,messi' part1    
that is1 the consummation  of this      
world1 the conclusive ,sabbath of the   
great week1 in which they  supposed the 
duration of the earth or world of the   
senses to be  comprised2 but all agreed 
that the 'dies'1 or thousand years1 of  
the  ,messiah was a transitional state1 
during which the elect were gradually   
defecated of body1 and ripened for the  
final or spiritual state4    ,during the
 'millenium' the will of ,god will be   
done on earth1 no less1  though in a    
lower glory1 than it will be done       
hereafter in heaven4    ,now it is to be
 carefully observed that the ,jewish    
doctors or ,rabbis  7all such at least  
as remained unconverted7 had no         
conception or belief  of a suffering    
,messiah1 or of a period after the birth
 of the ,messiah1  previous to the      
kingdom1 and of course included in the  
time of  expectation4    ,the appearance
 of the ,messiah and his assumption of  

the throne of ,david  were to be        
contemporaneous4 ,the ,christian        
doctrine of a suffering  ,messiah1 or of
 ,christ as the high priest and         
intercessor1 has of course  introduced a
 modification of the ,jewish scheme4    
,but though there is a seeming          
discrepance in different texts in the   
first three ,gospels1 yet the ,lord's   
,prayer appears to determine the        
question in favour of the elder and     
present ,rabbinical belief2 that is1  it
 does not date the 'dies ,messiae1' or  
kingdom of the ,lord1 from his          
,incarnation1 but from a second coming  
in power and glory1 and hence we  are   
taught to pray for it as an event yet   
future4    ,nay1 our ,lord himself      
repeatedly speaks of the ,son of ,man in
 the third  person1 as yet to come4     
,assuredly our ,lord ascended the throne
 and  became a ,king on his final       
departure from his disciples4 ,but it   
was the  throne of his ,father1 and he  
an invisible ,king1 the sovereign       

,providence  to whom all power was      
committed4    ,and this celestial       
kingdom cannot be identified with that  
under which  the divine will will be    
done on earth as it is in heaven2 that  
is1 when  on this earth the ,church     
militant shall be one in holiness with  
the  triumphant ,church4    ,the        
difficulties1 ,i confess1 are great2 and
 for those who believe the  first       
,gospel 7and this in its present state7 
to have been composed by  the ,apostle  
,matthew1 or at worst to be a literal   
and faithful  translation from a ,hebrew
 7,syro-,chaldaic7 ,gospel written by   
him1 and who  furthermore contend for   
its having been word by word dictated by
 an  infallible ,spirit1 the necessary  
duty of reconciling the different       
passages in the first ,gospel with each 
other1 and with others in ,st4  ,luke's1
 is1 'me saltern judice'1 a most        
,herculean one4    ,the most consistent 
and rational scheme is1 ,i am persuaded1
 that which  is adopted in the          

,apocalypse4 ,the new creation1         
commencing with our  ,lord's            
resurrection1 and measured as the       
creation of this world 7'hujus  sculi'1 
,greek3 toutou aionos7 was by the       
doctors of the ,jewish  church--namely1 
as a week--divided into two principal   
epochs1--the six  sevenths or working   
days1 during which the ,gospel was      
gradually to be  preached in all the    
world1 and the number of the elect      
filled up1--and  the seventh1 the       
,sabbath of the ,messiah1 or the kingdom
 of ,christ on  earth in a new          
,jerusalem4    ,but as the ,jewish      
doctors made the day 7or one thousand   
years7 of  ,messiah1 a part1 because the
 consummation1 of this world1 ,greek3   
toutou  aionos toutou kairou1 so the    
first ,christians reversely made the    
kingdom commence on the first           
7symbolical7 day of the sacred week1 the
  last or seventh day of which was to be
 the complete and glorious              
manifestation of this kingdom4 ,if any  

one contends that the kingdom of  the   
,son of ,man1 and the re-descent of our 
,lord with his angels in the  clouds1   
are to be interpreted spiritually1    ,i
 have no objection2 only you cannot     
pretend that this was the               
interpretation of the disciples4 ,it may
 be the right1 but it was not the       
,apostolic belief4      ,ib4 s4 #a4 p4  
#beg4      ,for this was giving them    
pardon1 by virtue of those words of     
,christ1    ',whose sins ye remit1 they 
are remitted2' that is1 if ye1 who are  
the    stewards of my family1 shall     
admit any one to the kingdom of ,christ 
on    earth1 they shall be admitted to  
the participation of ,christ's kingdom  
in heaven2 and what ye bind here shall  
be bound there2 that is1 if    they be  
unworthy to partake of ,christ here1    
they shall be accounted    unworthy to  
partake of ,christ hereafter4    ,then  
without such a gift of reading the      
hearts of men1 as priests do not  now   
pretend to1 this text means almost      

nothing4 ,a wicked shall not1 but  a    
good man shall1 be admitted to heaven2  
for if you have with good  reason       
rejected any one here1 ,i will reject   
him hereafter1 amounts to no  more than 
the rejection or admission of men       
according to their moral  fitness or    
unfitness1 the truth or unsoundness of  
their faith and  repentance4 ,i rather  
think that the promise1 like the        
miraculous insight  which it implies1   
was given to the ,apostles and first    
disciples  exclusively1 and that it     
referred almost wholly to the admission 
of  professed converts to the ,church of
 ,christ4      ',in fine'4    ,i have   
written but few marginal notes to this  
long ,treatise1 for the  whole is to my 
feeling and apprehension so ,romish1 so 
anti-,pauline1 so  unctionless1 that it 
makes my very heart as dry as the desert
 sands1  when ,i read it4 ,instead of   
partial animadversions1 ,i prescribe the
  chapter on the ,law and the ,gospel1  
in ,luther's ',table ,talk'1 as the     

general antidote4 #ac                   
,,vindication ,,of ,,the ,,glory ,,of   
,,the ,,divine ,,attributes ,,in ,,the  
,,question ,,of  ,,original ,,sin4      
,ib4 ,obj4 iv4 p4 #cdf4      ,but if    
,original ,sin be not a sin properly1   
why are children baptized8    ,and what 
benefit comes to them by ,baptism8 ,i   
answer1 as much as they    need1 and are
 capable of4    ,the eloquent man has   
plucked just prickles enough out of the 
dogma of  ,original ,sin to make a thick
 and ample crown of thorns for his      
opponents2 and yet left enough to tear  
his own clothes off his back1 and       
pierce through the leather jerkin of his
 closeliest wrought logic4 ,in  this    
answer to this objection he reminds me  
of the renowned squire1 who  first      
scratched out his eyes in a quickset    
hedge1 and then leaped back  and        
scratched them in again4 ,so ,jeremy    
,taylor first pulls out the very  eyes  
of the doctrine1 leaves it blind and    
blank1 and then leaps back  into it and 

scratches them in again1 but with a most
 opulent squint that  looks a hundred   
ways at once1 and no one can tell which 
it really looks  at4      ,ib4      ,by 
,baptism children are made partakers of 
the ,holy ,ghost and of the    grace of 
,god2 which ,i desire to be observed in 
opposition to the    ,pelagian heresy1  
who did suppose nature to be so perfect1
 that the    grace of ,god was not      
necessary1 and that by nature alone1    
they could    go to heaven2 which       
because ,i affirm to be impossible1 and 
that    ,baptism is therefore necessary1
 because nature is insufficient and     
,baptism is the great channel of grace1 
c4    ,what then of the poor heathens1  
that is1 of five-sixths of all mankind4 
,would more go to hell by nature alone8 
,if so3 where is ,god's justice in      
,taylor's plan more than in ,calvin's8  
,ib4 ,obj4 v4 p4 #cee4      ,although ,i
 have shewn the great excess and        
abundance of grace by    ,christ over   
the evil that did descend by ,adam2 yet 

the proportion and    comparison lies in
 the main emanation of death from one1  
and life from    the other4    ,does    
,jeremy ,taylor then believe that the   
sentence of death on ,adam and  his sons
 extended to the soul2 that death was to
 be absolute cessation  of being6       
,scarcely ,i hope4 ,but if bodily only1 
where is the difference  between 'ante' 
and 'post ,christum8'      ,ib4 p4 #cef4
      ,not that ,god could be the author
 of a sin to any1 but that he           
appointed the evil which is the         
consequent of sin1 to be upon their     
heads who descended from the sinner4    
,rare justice6 and this too in a tract  
written to rescue ,god's justice  from  
the ,supra- and ,sub-lapsarians6 ,how   
quickly would ,taylor have  detected in 
an adversary the absurd realization     
contained in this and  the following    
passages of the abstract notion1 sin1   
from the sinner3 as  if sin were any    
thing but a man sinning1 or a man who   
has sinned6 ,as  well might a sin       

committed in ,sirius or the planet      
,saturn justify the  infliction of      
conflagration on the earth and hell-fire
 on all its  rational inhabitants4 ,sin6
 the word sin6 for abstracted from the  
sinner  it is no more3 and if not       
abstracted from him1 it remains separate
 from  all others4      ,ib4 p4 #ceh4   
,the consequent of this discourse must  
needs at least be this2 that it    is   
impossible that the greatest part of    
mankind should be left in the    eternal
 bonds of hell by ,adam2 for then quite 
contrary to the    discourse of the     
,apostle1 there had been abundance of   
sin1 but a    scarcity of grace4    ,and
 yet ,jeremy ,taylor will not be called 
a ,pelagian4 ,why8 ,because  without    
grace superadded by ,christ no man could
 be saved3 that is1 all  men must go to 
hell1 and this not for any sin1 but from
 a calamity1 the  consequences of       
another man's sin1 of which they were   
even ignorant4 ,god  would not condemn  
them the sons of ,adam for sin1 but only

 inflicted on  them an evil1 the        
necessary effect of which was that they 
should all  troop to the devil6 ,and    
this is ,jeremy ,taylor's defence of    
,god's  justice6 ,the truth is ,taylor  
was a ,pelagian1 believed that without  
,christ thousands1 ,jews and heathens1  
lived wisely and holily1 and went  to   
heaven2 but this he did not dare say    
out1 probably not even to  himself2 and 
hence it is that he flounders backward  
and forward1 now  upping and now        
downing4    ,in truth1 this eloquent    
,treatise may be compared to a statue of
 ,janus1  with one face fixed on certain
 opponents1 full of life and force1 a   
witty scorn on the lip1 a brow at once  
bright and weighty with  satisfying     
reason3 the other looking at the        
something instead of that  which had    
been confuted1 maimed1 noseless1 and    
weather-bitten into a  sort of visionary
 confusion and indistinctness4 #ad ,it  
looks like  this--aye and very like     
that--but how like it is1 too1 such     

another  thing6        ,,an ,,answer    
,,to ,a ,,letter ,,written ,,by ,,the   
,,right ,,rev4 ,,the ,,lord ,,bishop    
,,of  ,,rochester1 ,,concerning ,,the   
,,chapter ,,of ,,original ,,sin1 ,,in   
,,the ,,unum  ,,necessarium4      ,ib4  
p4 #cfg4      ,and they who are born    
eunuchs should be less infected by      
,adam's    pollution1 by having less of 
concupiscence in the great instance of  
desires4    ,the fact happens to be     
false3 and then the vulgarity1 most     
unworthy of  our dear ,jeremy ,taylor1  
of taking the mode of the manifestation 
of the  disobedience of the will to the 
reason1 for the disobedience itself4    
,st4  ,james would have taught him that 
he who offendeth against one1 offendeth 
against all2 and that there is some     
truth in the ,stoic paradox that all    
crimes are equal4 ,equal is indeed a    
false phrase2 and therein consists  the 
paradox1 which in ninety-nine cases out 
of a hundred is the same as  the        
falsehood4 ,the truth is they are all   

the same in kind2 but unequal  in       
degree4 ,they are all alike1 though not 
equally1 against the  conscience4       
,ib4 p4 #cfi4      ,so that there is no 
necessity of a third place2 but it      
concludes only    that in the state of  
separation from ,god's presence there is
 great    variety of degrees and kinds  
of evil1 and every one is not the       
extreme4    ,what is this8 ,if hell be a
 state1 and not a mere place1 and a     
particular  state1 its meaning must in  
common sense be a state of the worst    
sort4 ,if  then there be a mere 'pna    
damni'1 that is1 the not being so blest 
as  some others may be2 this is a       
different state 'in genere' from the    
'pna  sensus'3 'ergo'1 not hell2 'ergo' 
rather a third state2 or else heaven4   
,for every angel must be in it1 than    
whom another angel is happier2 that  is 
negatively damned1 though positively    
very happy4      ,ib4 p4 #cgj-a4        
,just so it is in infants3 hell was not 
made for man1 but for devils2    and    

therefore it must be something besides  
mere nature that can bear    any man    
thither3 mere nature goes neither to    
heaven or hell4    ,and how came the    
devils there8 ,if it be hard to explain 
how ,adam fell2  how much more hard to  
solve how purely spiritual beings could 
fall8 ,and  nature6 ,what8 so much of   
nature1 and no kind of attempt at a     
definition  of the word8 ,pray what is  
nature8      ,ib4 p4 #cga4      ,i do   
not say that we1 by that sin 7original7 
deserved that death1    neither can     
death be properly a punishment of us1   
till we superadd    some evil of our    
own2 yet ,adam's sin deserved it1 so    
that it was    justly left to fall upon 
us1 we1 as a consequent and punishment  
of his    sin1 being reduced to our     
natural portion4    ,how8 ,what is this 
but flying to the old ,supra-lapsarian  
blasphemy of a  right of property in    
,god over all his creatures1 and        
destroying that  sacred distinction     
between person and thing which is the   

light and the  life of all law human and
 divine8 ,mercy on us6 ,is not agony1 is
 not the  stone1 is not blindness1 is   
not ignorance1 are not headstrong1      
inherent1  innate1 and connate1 passions
 driving us to sin when reason is least 
able to withhold us1--are not all these 
punishments1 grievous  punishments1 and 
are they not inflicted on the innocent  
babe8 ,is not  this the result infused  
into the 'milk not mingled' of ,st4     
,peter2 #ae  spotting the immaculate    
begotten1 souring and curdling the      
innocence  'without sin or malice'8 #af 
,and if this be just1 and compatible    
with  ,god's goodness1 why all this     
outcry against ,st4 ,austin and the     
,calvinists and the ,lutherans1 whose   
whole addition is a lame attempt to     
believe guilt1 where they cannot find   
it1 in order to justify a  punishment   
which they do find8      ,ib4 p4 #cgi4  
,but then for the evil of punishment1   
that may pass further than the          
action4 ,if it passes upon the innocent1

 it is not a punishment to    them1 but 
an evil inflicted by right of dominion2 
but yet by reason of    the relation of 
the afflicted to him that sinned1 to him
 it is a    punishment4    ,here the    
snake peeps out1 and now takes its tail 
into its mouth4 ,right  of dominion6    
,nonsense6 ,things are not objects of   
right or wrong4 ,power  of dominion ,i  
understand1 and right of judgment ,i    
understand2 but right  of dominion can  
have no immediate1 but only a relative1 
sense4 ,i have a  right of dominion over
 this estate1 that is1 relatively to all
 other  persons4 ,but if there be a 'jus
 dominandi' over rational and free      
agents1 then why blame ,calvin8 ,for all
 attributes are then merged in  blind   
power3 and ,god and fate are the same3  
,greek3 ,zes ka ,moira ka aeerophoitis  
,erinns    ,strange ,trinity6 ,god1     
,necessity1 and the ,devil4 ,but        
,taylor's scheme has  far worse         
consequences than ,calvin's3 for it     
makes the whole scheme of  ,redemption a

 theatrical scenery4 ,just restore our  
bodies and corporeal  passions to a     
perfect 'equilibrium' and fortunate     
instinct1 and1 there  being no guilt or 
defect in the soul1 the ,son of ,god1   
the ,logos1 and  ,supreme ,reason1 might
 have remained unincarnate1 uncrucified4
 ,in short1  ,socinianism is as         
inevitable a deduction from ,taylor's   
scheme as ,deism  or ,atheism is from   
,socinianism4      ',in fine'4    ,the  
whole of ,taylor's confusion originated 
in this2--first1 that he and  his       
adversaries confound original with      
hereditary sin2 but chiefly that        
neither he nor his adversaries had      
considered that guilt must be a         
'noumenon'2 but that our images1        
remembrances1 and consciousnesses of    
our actions are 'phnomena'4 ,now the    
'phnomenon' is in time1 and an  effect3 
but the 'noumenon' is not in time any   
more than it is in space4  ,the guilt   
has been before we are even conscious of
 the action2 therefore  an original sin 

7that is1 a sin universal and essential 
to man as man1  and yet guilt1 and yet  
choice1 and yet amenable to punishment71
 may be  at once true and yet in direct 
contradiction to all our reasonings     
derived from 'phnomena'1 that is1 facts 
of time and space4 ,but we ought  not to
 apply the categories of appearance to  
the ,greek3 ontos onta of  the          
intelligible or causative world4 ,this  
7,i should say of ,original ,sin7  is   
mystery6 ,we do not so properly believe 
it1 as we know it4 ,what is  actual must
 be possible4 ,but if we will confound  
actuals with reals1 and  apply the rules
 of the latter to cases of the former1  
we must blame  ourselves for the clouds 
and darkness and storms of opposing     
winds1  which the error will not fail to
 raise4 ,by the same process an ,atheist
  may demonstrate the contradictory     
nature of eternity1 of a being at once  
infinite and of resistless causality1   
and yet intelligent4 ,jeremy ,taylor    
additionally puzzled himself with ,adam1

 instead of looking into the fact  in   
himself4    ,how came it that ,taylor   
did not apply the same process to the   
congeneric  question of the freedom of  
the will8 ,in half a dozen syllogisms he
 must  have gyved and hand-cuffed       
himself into blank necessity and        
mechanic  motions4 ,all hangs together4 
,deny ,original ,sin1 and you will soon 
deny  free will2--then virtue and       
vice2--and ,god becomes ',abracadabra'2 
a  sound1 nothing else4        ,,second 
,,letter ,,to ,,the ,,bishop ,,of       
,,rochester4      ,ib4 p4 #cij-a4       
,to this it is answered as you see1     
there is a double guilt2 a guilt of     
person1 and of nature4 ,that is taken   
away1 this is not3 for sacraments    are
 given to persons1 not to natures4    ,i
 need no other passage but this to      
convince me that ,jeremy ,taylor1 the   
angle in which the two 'apices' of logic
 and rhetoric meet1  consummate in both1
 was yet no metaphysician4 ,learning1   
fancy1  discursive intellect1 'tria     

juncta in uno'1 and of each enough to   
have alone immortalized a man1 he had2  
but yet ,greek3  ouden met  physin4     
,images1 conceptions1 notions1 such as  
leave him but one rival1  ,shakspeare1  
there were2 but no ideas4 ,taylor was a 
,gassendist4 ,o6 that  he had but       
meditated in the silence of his spirit  
on the mystery of an  ',i ,,am'6 ,he    
would have seen that a person1 'quoad'  
person1 can  have nothing common or     
generic2 and that where this finds      
place1 the  person is corrupted by      
introsusception of a nature1 which      
becomes evil  thereby1 and on this      
relation only is an evil nature4 ,the   
nature itself1  like all other works of 
,god1 is good1 and so is the person in a
 yet  higher sense of the word1 good1   
like all offsprings of the ,most ,high4 
,but the combination is evil1 and this  
not the work of ,god2 and one of  the   
main ends and results of the doctrine of
 ,original ,sin is to silence  and      
confute the blasphemy that makes ,god   

the author of sin1 without  avoiding it 
by fleeing to the almost equal blasphemy
 against the  conscience1 that sin in   
the sense of guilt does not exist4      
,,the ,,real ,,presence ,,and           
,,spiritual ,,of ,,christ ,,in ,,the    
,,blessed ,,sacrament1  ,,proved        
,,against ,,the ,,doctrine ,,of         
,,transubstantiation4    ,perhaps the   
most wonderful of all ,taylor's works4  
,he seems1 if ,i may so  say1 to have   
transubstantiated his vast imagination  
and fancy into  subtlety not to be      
evaded1 acuteness to which nothing      
remains  unpierceable1 and indefatigable
 agility of argumentation4 ,add to these
  an exhaustive erudition1 and that all 
these are employed in the service  of   
reason and common sense2 whereas in some
 of his ,tracts he seems to  wield all  
sorts of wisdom and wit in defence of   
all sorts of folly and  stupidity4 ,but 
these were 'ad popellum'1 and by virtue 
of the 'falsitas  dispensativa'1 which  
he allowed himself4      ,epist4        

dedicatory4      ,the question of       
transubstantiation4    ,i have no doubt 
that if the ,pythagorean bond had       
successfully  established itself1 and   
become a powerful secular hierarchy1    
there would  have been no lack of       
furious partizans to assert1 yea1 and to
 damn and  burn such as dared deny1 that
 one was the same as two2 two being two 
in  the same sense as one is one2 that  
consequently #bbb and #aad4 ,but ,i     
should most vehemently doubt that this  
was the intention of ,pythagoras1  or   
the sense in which the mysterious dogma 
was understood by the  thinking part of 
his disciples1 who nevertheless were its
 professed  believers4 ,i should be     
prepared to find that the true import   
and purport  of the article was no more 
than this2--that the one in order to its
  manifestation must appear in and as   
two2 that the act of re-union was       
simultaneous with that of the           
self-production1 7in the geometrical use
  of the word 'produce1' as when a point

 produces1 or evolves1 itself on  each  
side into a bipolar line71 and that the 
,triad is therefore the  necessary form 
of the ,monad4    ,even so is the       
dispute concerning ,transubstantiation4 
,i can easily  believe that a thousand  
monks and friars would pretend1 as      
,taylor says1  to 'disbelieve their eyes
 and ears1 and defy their own reason1'  
and to  receive the dogma in the sense1 
or rather in the nonsense1 here ascribed
  to it by him1 namely1 that the        
phenomenal bread and wine were the      
phenomenal flesh and blood4 ,but ,i     
likewise know that the respectable      
,roman ,catholic theologians state the  
article free from a contradiction  in   
terms at least2 namely1 that in the     
consecrated elements the  'noumena' of  
the phenomenal bread and wine are the   
same with that which  was the 'noumenon'
 of the phenomenal flesh and blood of   
,christ when on  earth4    ,let ,m      
represent a slab or plane of mahogany1  
and m its ordinary supporter or         

under-prop2 and  let ,s represent a slab
 or plane of silver1  and s its         
supporter4    ,now to affirm that ,m  ,s
 is a contradiction1  or that m  s2     
but it is no contradiction to say1 that 
on certain occasions  7,s having been   
removed7  s is substituted for m1  and  
that what was ,m_/m1  is by the command 
of the common master changed into ,m_/s4
    ,it may be false in fact1 but it is 
not a self-contradiction in the  terms4 
,the mode in which s subsists in ,m_/s  
may be inconceivable1  but not more so  
than the mode in which m  subsists in   
,m_/m1  or that in which s subsisted in 
,s_/s4      ,i honestly confess that ,i 
should confine my grounds of opposition 
to the  article thus stated to its      
unnecessariness1 to the want of         
sufficient  proofs from ,scripture that 
,i am bound to believe or trouble my    
head with  it4 ,i am sure that ,bishop  
,bull1 who really did believe the       
,trinity1  without either ,tritheism or 
,sabellianism1 could not consistently   

have  used the argument of ,taylor or of
 ,tillotson in proof of the absurdity of
  ,transubstantiation4      ,ib4 p4     
ccccxvi4      ,but for our dear         
afflicted mother1 she is under the      
portion of a child    in the state of   
discipline1 her government indeed       
hindered1 but her    worshippings the   
same1 the articles as true1 and those of
 the church    of ,rome as false as     
ever4    ,o how much there is in these  
few words1--the sweet and comely        
sophistry1 not of ,taylor1 but of human 
nature4 ,mother6 child6 state of        
discipline6 government hindered6 that is
 to say1 in how many instances1         
scourgings hindered1 dungeoning in dens 
foul as those of hell1  mutilation of   
ears and noses1 and flattering the ,king
 mad with  assertions of his divine     
right to govern without a ,parliament1  
hindered4  ,the best apology for ,laud1 
,sheldon1 and their fellows will ever be
 that  those whom they persecuted were  
as great persecutors as themselves1 and 

much less excusable4      ,ib4 s4 ii4 p4
 #dbb4      ',in ,synaxi                
,transubstantiationem sero definivit    
,ecclesia2 diu satis    erat credere1   
sive sub pane consecrate1 sive quocunque
 modo adesse    verum corpus ,christi2' 
so said the great ,erasmus4    ',verum  
corpus1' that is1 'res ipsissima1' or   
the thing in its actual  self1 opposed  
,greek3 to phainomen'o4      ,ib4 s4 vi4
 p4 #dbe4      ,now that the spiritual  
is also a real presence1 and that they  
are    hugely consistent1 is easily     
credible to them that believe the gifts 
of the ,holy ,ghost are real graces1 and
 a spirit is a proper substance4    ,but
 how the body of ,christ1 as opposed to 
his ,spirit and to his ,godhead1  can be
 taken spiritually1 'hic labor1 hoc opus
 est4' ,plotinus says1  ,greek3 kai hae 
hylae as'matos2 so we must say here     
,greek3 ka t  s'oma as'maton4      ,ib4 
s4 vii4 p4 #dbf4      ,so we may say of 
the blessed ,sacrament2 ,christ is more 
truly and    really present in spiritual

 presence than in corporal2 in the      
heavenly    effect than in the natural  
being4    ,but the presence of ,christ  
is not in question1 but the presence of 
,christ's body and blood4 ,now that     
,christ effected much for us by coming  
in the body1 which could not or would   
not have been effected had he not       
assumed the body1 we all1 ,socinians    
excepted1 believe2 but that his body    
effected it1 other than as ,christ in   
the body1 where shall we find8 how  can 
we understand8      ,ib4 p4 #dbg4       
,so when it is said1 ',flesh and blood  
shall not inherit the kingdom of        
,god1' that is1 corruption shall not    
inherit2 and in the resurrection1    our
 bodies are said to be spiritual1 that  
is1 not in substance1 but in    effect  
and operation4    ,this is1 in the first
 place1 a wilful interpretation1 and    
secondly1 it  is absurd2 for what sort  
of flesh and blood would incorruptible  
flesh  and blood be8 ,as well might we  
speak of marble flesh and blood4 ,but in

  ,taylor's mind1 as seen throughout1   
the logician was predominant over the   
philosopher1 and the fancy outbustled   
the pure intuitive imagination4 ,in  the
 sense of ,st4 ,paul1 as of ,plato and  
all other dynamic philosophers1  flesh  
and blood is 'ipso facto' corruption1   
that is1 the spirit of life  in the mid 
or balancing state between fixation and 
reviviscence4 ',who  shall deliver me   
from the body of this death8' is a      
,hebraism for 'this  death which the    
body is4' ,for matter itself is but     
'spiritus in  coagulo1' and organized   
matter the coagulum in the act of being 
restored2 it is then repotentiating4    
,stop its self-destruction as  matter1  
and you stop its self-reproduction as a 
vital organ4 ,in short1  ,taylor seems  
to fall into the very fault he reproves 
in ,bellarmine1 and  with this          
additional evil1 that his reasoning     
looks more like tricking  or explaining 
away a mystery4 ,for wherein does the   
,sacrament of the  ,eucharist differ    

from that of ,baptism1 nay1 even of     
grace before meat1  when performed      
fervently and in faith8 ,here too       
,christ is present in the  hearts of the
 faithful by blessing and grace4 ,i see 
at present no other  way of interpreting
 the text so as not to make the         
,sacrament a mere  arbitrary 'memento1' 
but by an implied negative4 ,in         
propriety1 the word  is confined to no  
portion of corporality in particular4   
,this 7the bread  and wine7 are as truly
 my flesh and blood as the 'phnomena'   
which you  now behold and name as such4 
,ib4 s4 ix4 p4 #dbi4    ,from this      
paragraph ,i conclude1 though not       
without some perplexity1 that  by 'the  
body and blood verily and indeed taken1'
 we are not to  understand body and     
blood in their limited sense1 as        
contradistinguished  from the soul or   
,godhead of ,christ1 but as a           
'periphrasis' for ,christ  himself1 or  
at least ,christ's humanity4 ,taylor1   
however1 has  misconstrued ,phavorinus' 

meaning though not his words4           
',spiritualia  eterna quoad spiritum4'  
,but this is the very depth of the      
purified  ,platonic philosophy4         
,ib4 s4 x4 p4 #dcj4      ,but because   
the words do perfectly declare our      
sense1 and are owned    publicly in our 
doctrine and manner of speaking1 it will
 be in vain to    object against us     
those words of the ,fathers1 which use  
the same    expressions3 for if by      
virtue of those words 'really1'         
'substantially1' 'corporally1' 'verily  
and indeed1' and ',christ's body    and 
blood1' the ,fathers shall be supposed  
to speak for    ,transubstantiation1    
they may as well suppose it to be our   
doctrine    too2 for we use the same    
words1 and therefore those authorities  
must    signify nothing against us1     
unless these words can be proved in them
    to signify more than our sense of   
them does import2 and by this truth1    
many1 very many of their pretences are  
evacuated4    ,a sophism1 dearest       

,jeremy4 ,we use the words because these
 early ,fathers  used them1 and have    
forced our own definitions on them4 ,but
 should we  have chosen these words to  
express our opinion by1 if there had    
been no  controversy on the subject8    
,but the ,fathers chose and selected    
these  words as the most obvious and    
natural4      ,ib4 s4 xi4 p4 #dca4      
,it is much insisted upou that it be    
inquired whether1 when we say we        
believe ,christ's body to be really in  
the ,sacrament1 we mean 'that    body1  
that flesh1 that was born of the ,virgin
 ,mary1 that was    crucified1 dead1 and
 buried8' ,i answer1 that ,i know none  
else that he    had or hath3 there is   
but one body of ,christ natural and     
glorified4    ,this may be true1 or at  
least intelligible1 of ,christ's        
humanity or  personal identity as       
,greek3 naeton ti1 but applied to the   
phenomenal  flesh and blood1 it is      
nonsense4 ,for if every atom of the     
human frame be  changed by succession in

 eleven or twelve years1 the body born  
of the  ,virgin could not be the body   
crucified1 much less the body crucified 
be  the body glorified1 spiritual and   
incorruptible4 ,i construe the words of 
,clement of ,alexandria1 quoted by      
,taylor below1 #ag literally1 and they  
perfectly express my opinion2 namely1   
that ,christ1 both in the  institution  
of the ,eucharist and in the sixth      
chapter of ,john1 spoke of  his humanity
 as a 'noumenon1' not of the specific   
flesh and blood which  were its         
'phnomena' at the last supper and on the
 cross4 ,but ,jeremy  ,taylor was a     
semi-materialist1 and though no man     
better managed the  logic of substance  
and accidents1 he seems to have formed  
no clear  metaphysical notion of their  
actual meaning4 ,taken notionally1 they 
are  mere interchangeable relations1 as 
in concentric circles the outmost       
circumference is the substance1 the     
other circles its accidents2 but if  ,i 
begin with the second and exclude the   

first from my thoughts1 then  this is   
substance and the interior ones         
accidents1 and so on2 but taken  really1
 we mean the complex action of co-agents
 on our senses1 and  accident as only an
 agent acting on us4 ,thus we say1 the  
beer has turned  sour3 sour is the      
accident of the substance beer4 ,but1 in
 fact1 a new  agent1 oxygen1 has united 
itself with other agents in the joint   
composition1 the essence of which new   
comer is to be sour3 at all  events1    
,taylor's construction is a mere        
assertion1 meaning no more than  'in    
this sense only can ,i subscribe to the 
words of ,bertram1 ,jerome1 and         
,clement4'    ,if a re-union of the     
,lutheran and ,english ,churches with   
the ,roman were  desirable and          
practicable1 the best way1 ,greek3 hos  
emoige dokei1  would be1 that any       
remarkable number should offer union on 
a given  profession of faith chiefly    
negative1 as we protest against the     
authority of the ,church in temporals2  

that the words agreed to by ,beza  and  
,espencoeus1 on the part of the         
,reformers and ,romanists respectively1 
at ,poissy1 used with implicit faith1   
shall suffice4 ',credimus in usu  coent 
,dominic vere1 reipsa1 substantialiter1 
seu in substantia1 verum  corpus et     
sanguinem ,christi spirituali et        
ineffabili modo esse1  exhiberi1 sumi a 
fidelibus communicantibus4'      ,ib4 s4
 in4 p4 #dcd4      ,the other ,schoolman
 ,i am to reckon in this account1 is    
,gabriel ,biel4    ,taylor should have  
informed the reader that ,gabriel ,biel 
is but the echo  of ,occam1 and that    
both were ante-,lutheran ,protestants in
 heart1 and as  far as they dared1 in   
word likewise4      ,ib4 s4 vi4 p4 #dcf4
      ,so that if1 according to the     
,casuists1 especially of the ,jesuits'  
order1 it be lawful to follow the       
opinion of any one probable doctor1     
here we have five good men and true1    
besides ,occam1 ,bassolis1 and          
,mechior ,camus1 to acquit us from our  

search after this question in           
,scripture4    ,taylor might have added 
,erasmus1 who1 in one of his letters1   
speaking of  ,oecolampadius's writings  
on the ,eucharist1 says 'ut seduci posse
  videantur etiam electi1' and adds1    
that he should have embraced his        
interpretations1 'nisi obstaret         
consensus ,ecclesi2' that is1           
,oecolampadius has convinced me1 and ,i 
should avow my conviction1 but for      
motives of personal prudence and regard 
for the public peace4          ,,of     
,,the ,,sixth ,,chapter ,,of ,,st4      
,,john',s ,,gospel4    ,ib4 p4 #dcf4    
,i cannot but think that the same       
mysterious truth1 whatever it be1 is    
referred to in the ,eucharist and in    
this chapter of ,st4 ,john2 and ,i      
wonder that ,taylor1 who makes the      
,eucharist a spiritual sumption of      
,christ1 should object to it4 ,a  ,c and
 ,b  ,c1 therefore ,a  ,b4 #ah      ,ib4
 s4 iv4 p4 #ddj4    ,the error on both  
sides1 ,roman and ,protestant1          

originates in the  confusion of sign or 
figure with symbol1 which latter is     
always an  essential part of that1 of   
the whole of which it is the            
representative4  ,not seeing this1 and  
therefore seeing no 'medium' between the
 whole  thing and the mere metaphor of  
the thing1 the ,romanists took the      
former  or positive pole of the error1  
the ,protestants the latter or negative 
pole4 ,the ,eucharist is a symbolic1 or 
solemnizing and 'totum in parte'  acting
 of an act1 which in a true member of   
,christ's body is supposed to  be       
perpetual4 ,thus the husband and wife   
exercise the duties of their  marriage  
contract of love1 protection1 obedience1
 and the like1 all the  year long1 and  
yet solemnize it by a more deliberate   
and reflecting act  of the same love on 
the anniversary of their marriage4      
,ib4 s4 ix p4 #ddg-h4      ,that which  
neither can feel or be felt1 see or be  
seen1 move or be    moved1 change or be 
changed1 neither do or suffer           

corporally1 cannot    certainly be eaten
 corporally2 but so they affirm         
concerning the body    of our blessed   
,lord2 it cannot do or suffer corporally
 in the    ,sacrament1 therefore it     
cannot be eaten corporally1 any more    
than a    man can chew a spirit1 or eat 
a meditation1 or swallow a syllogism    
into his belly4    ,absurd as the       
doctrine of ,transubstantiation may thus
 be made1 yet  ,taylor here evidently   
confounds a spirit1 'ens realissimum1'  
with a mere  notion or 'ens logicum4'   
,on this ground of the spirituality of  
all  powers ,greek3 donmeis1 it would   
not be difficult to evade many of       
,taylor's most plausible arguments4     
,enough1 however1 and more than enough  
would be left in their full force4      
,ib4 p4 #ddh4      ,besides this1 ,i say
 this corporal union of our bodies to   
the body of    ,god incarnate1 which    
these great and witty dreamers dream of1
 would    make man to be ,god4    ,but  
yet not ,god1 nor absolutely4 ',i am in 

my ,father1 even so ye are in  me4'     
,ib4 s4 xxii4 p4 #def4      ,by this    
time ,i hope ,i may conclude1 that      
,transubstantiation is not    taught by 
our blessed ,lord in the sixth chapter  
of ,st4 ,john3 ',johannes    de tertia  
et ,eucharistica cna nihil quidem       
scribit1 eo quod cteri    tres          
,evangelist ante ilium eam plene        
descripsissent4' ,they are the    words 
of ,stapleton and are good evidence     
against them4    ,i cannot satisfy my   
mind with this reason1 though the one   
commonly  assigned both before and since
 ,stapleton3 and yet ignorant1 when1    
why1  and for whom ,john wrote his      
,gospel1 ,i cannot substitute a better  
or more  probable one4 ,that ,john      
believed the command of the ,eucharist  
to have  ceased with the destruction of 
the ,jewish state1 and the obligation of
  the cup of blessing among the         
,jews1--or that he wrote it for the     
,greeks1  unacquainted with the ,jewish 
custom1--would be not improbable1 did we

  not know that the ,eastern ,church1   
that of ,ephesus included1 not only     
continued this ,sacrament1 but rivalled 
the ,western ,church in the             
superstition thereof4      ,ib4 s4 i4 p4
 #ejc4      ,now ,i argue thus3 if we   
eat ,christ's natural body1 we eat it   
either    naturally or spiritually3 if  
it be eaten only spiritually1 then it is
    spiritually digested1 c4    ,what an
 absurdity in the word 'it' in this     
passage and throughout6      ,vol4 ,x4  
s4 iii4 p4 #c4      ,the accidents1     
proper to a substance1 are for the      
manifestation1 a    notice of the       
substance1 not of themselves2 for as the
 man feels1 but    the means by which he
 feels is the sensitive faculty1 so that
 which is    felt1 is the substance1 and
 the means by which it is felt is the   
accident4    ,this is the language of   
common sense1 rightly so called1 that   
is1 truth  without regard or reference  
to error2 thus only differing from the  
language of genuine philosophy1 which is

 truth intentionally guarded  against   
error4 ,but then in order to have       
supported it against an acute           
antagonist1 ,taylor must1 ,i suspect1   
have renounced his ,gassendis and  other
 ,christian ',epicuri4' ,his antagonist 
would tell him2 when a man  strikes me  
with a stick1 ,i feel the stick1 and    
infer the man2 but 'pari  ratione1' ,i  
feel the blow1 and infer the stick2 and 
this is tantamount  to1--,i feel1 and by
 a mechanism of my thinking organ       
attribute causation  to precedent or    
co-existent images2 and this no less in 
states in which  you call the images    
unreal1 that is1 in dreams1 than when   
they are  asserted by you to have an    
outward reality4      ,ib4 p4 #d4       
,but when a man1 by the ministry of the 
senses1 is led into the    apprehension 
of a wrong object1 or the belief of a   
false proposition1    then he is made to
 believe a lie1 c4    ,there are no     
means by which a man without chemical   
knowledge could  distinguish two        

similarly shaped lumps1 one of sugar and
 another of  sugar of lead4 ,well6 a    
lump of sugar of lead lies among other  
artefacts  on the shelf of a collector2 
and with it a label1 ,take care6 this is
  not sugar1 though it looks so1 but    
crystallized oxide of lead1 and it is  a
 deadly poison4 ,a man reads this label1
 and yet takes and swallows the  lump4  
,would ,taylor assert that the man was  
made to swallow a poison8 ,now  this    
7would the ,romanist say7 is precisely  
the case of the consecrated  elements1  
only putting food and antidote for      
poison2 that is1 as far as  this        
argument of ,jeremy ,taylor is          
concerned4      ,ib4 p4 #e4      ,just  
upon this account it is1 that ,st4      
,john's argument had been just          
nothing in behalf of the whole religion3
 for that ,god was incarnate1    that   
,jesus ,christ did such miracles1 that  
he was crucified1 that he    arose      
again1 and ascended into heaven1 that he
 preached these sermons1    that he gave

 such commandments1 he was made to      
believe by sounds1 by    shapes1 by     
figures1 by motions1 by likenesses1 and 
appearances1 of all    the proper       
accidents4    ,a ,socinian might turn   
this argument with equal force at least1
 but ,i  think with far greater1 against
 the ,incarnation4 ,but it is a sophism1
  that actually did lead1 to            
,socinianism3 for surely bread and wine 
are  less disparate from flesh and      
blood1 than a human body from the       
,omnipresent ,spirit4 ,the disciples    
would1 according to ,taylor1 ,tillotson1
  and the other ,latitudinarian common  
sense divines1 have been justified  in  
answering3 ,all our senses tell us you  
are only a man3 how should1 we  believe 
you when you say the contrary8 ,if we   
are not to believe all our  senses1 much
 less can we believe that we actually   
hear you4    ,and ,taylor in my humble  
judgment gives a force and extension to 
the  words of ,st4 ,john1 quoted        
before1--',that which was from the      

beginning1  which we have seen with our 
eyes1 which we have beheld1 and our     
hands  have handled of the word of life'
 7#a ,ep4#a471--;far greater than they  
either can1 or were meant to1 bear4 ,it 
is beyond all doubt1 that the  words    
refer to1 and were intended to confute1 
the heresy which was soon  after a      
prominent doctrine of the ,gnostics2    
namely1 that the body of  ,christ was a 
phantom4 ,to this ,st4 ,john replies3 ,i
 have myself had every  proof to the    
contrary3 first1 the proof of the       
senses2 secondly1  ,christ's own        
assurance4 ,now this was unanswerable by
 the ,gnostics1  without one or the     
other of two pretences2 either that ,st4
 ,john and the  other known and         
appointed ,apostles and delegates of the
 ,word were liars2  or that the ,epistle
 was spurious4 ,the first was too       
intolerable3  therefore they adopted the
 second4 ,observe1 the heretics1 whom   
,st4 ,john  confutes1 did not deny the  
actual presence of the ,word with the   

appearance of a human body1 much less   
the truth of the wonders performed  by  
the ,word in this super-human and       
unearthly 'vice-corpus1' or 'quasi      
corpus3' least of all1 would they assert
 either that the assurances of  the     
,word were false in themselves1 or that 
the sense of hearing might  have been   
permitted to deceive the beloved        
,apostle1 7which would have  been       
virtual falsehood and a subornation of  
falsehood71 however liable  to deception
 the senses might be generally1 and as  
sole and primary  proofs unsupported by 
antecedent grounds1 'prcognitis vel     
preconcessis4' ,and that ,st4 ,john     
never thought of advancing the senses   
to any such dignity and self-sufficiency
 as proofs1 it would be easy to  shew   
from twenty passages of his ,gospel4 ,i 
say1 again and again1 that ,i  myself   
greatly prefer the general doctrine of  
our own ,church respecting  the         
,eucharist1--'rem credimus1 modum       
nescimus1'--to either ,tran- 7or  ,con-7

 substantiation1 on the one hand1 or to 
the mere 'signum memori  causa' of the  
,sacramentaries4 ,but nevertheless1 ,i  
think that the  ,protestant divines laid
 too much stress on the abjuration of   
the  metaphysical part of the ,roman    
article2 as if1 even with the admission 
of ,transubstantiation1 the adoration   
was not forbidden and made  idolatrous  
by the second commandment4      ,ib4 s4 
vi4 p4 #i4      ,and yet no sense can be
 deceived in that which it always       
perceives    alike3 ',the touch can     
never be deceived4'    ,every common    
juggler falsifies this assertion when he
 makes the pressure  from a shilling    
seem the shilling itself4 ,are you sure 
you feel it8  ,yes4 ,then open your     
hand4 ,presto6 ',tis gone4 ,from this ,i
 gather that  neither ,taylor nor       
,aristotle ever had the nightmare4      
,ib4 p4#aj4      ,the purpose of which  
discourse is this3 that no notices are  
more    evident and more certain than   
the notices of sense2 but if we conclude

    contrary to the true dictate of     
senses1 the fault is in the             
understanding1 collecting false         
conclusions from right premises4 ,it    
follows1 therefore1 that in the matter  
of the ,eucharist we ought to    judge  
that which our senses tell us4    ,very 
unusually lax reasoning for ,jeremy     
,taylor1 whose logic is commonly        
legitimate even where his metaphysic is 
unsatisfactory4 ,what ,romanist  ever   
asserted that a communicant's palate    
deceived him1 when it reported  the     
taste of bread or of wine in the        
elements8      ,ib4 s4 i4 p4 #af4       
,when we discourse of mysteries of faith
 and articles of religion1 it    is     
certain that the greatest reason in the 
world1 to which all other    reasons    
must yield1 is this--',god hath said it1
 therefore it is true4'    ,doubtless3  
it is a syllogism demonstrative4 ,all   
that ,god says is truth1  is necessarily
 true4 ,but ,god hath said this2 'ergo1'
 c4 ,but how is the  'minor' to be      

proved1 that ,god hath said this8 ,by   
reason8 ,but it is  against reason4 ,by 
the senses8 ,but it is against the      
senses4      ,ib4 s4 xii4 p4 #bg4       
,first2 for ,christ's body1 his natural 
body1 is changed into a    spiritual    
body1 and it is not now a natural body1 
but a spiritual1 and    therefore cannot
 be now in the ,sacrament after a       
natural manner1    because it is so no  
where1 and therefore not there3 ',it is 
sown a    natural body1 it is raised a  
spiritual body4'    ,but mercy on me6   
was this said of the resurgent body of  
,jesus8 a  spiritual body1 of which     
,jesus said it was not a spirit4 ,if    
tangible by  ,thomas's fingers1 why not 
by his teeth1 that is1 manducable8      
,ib4 s4 xxviii4 p4 #dd4      ,so that if
 there were a plain revelation of       
,transubstantiation1 then    this       
argument were good 444 when there are so
 many seeming    impossibilities brought
 against the ,holy ,trinity 444 ,and    
therefore we    have found difficulties1

 and shall for ever1 till1 in this      
article1    the ,church returns to her  
ancient simplicity of expression4       
,taylor should have said1 it would have 
very greatly increased the  difficulty  
of proving that it was really revealed1 
but supposing that  certain1 then       
doubtless it must be believed as far as 
nonsense can be  believed1 that is1     
negatively4 ,from the ,apostles' ,creed 
it may be  possible to deduce the       
,catholic doctrine of the ,trinity2 but 
assuredly  it is not fully expressed    
therein3 and what can ,taylor mean by   
the  ,church returning to her first     
simplicity in this article8 ,what less  
could she say if she taught the doctrine
 at all1 than that the ,word and  the   
,spirit are spoken of every where in    
,scripture as individuals1 each         
distinct from the other1 and both from  
the ,father3 that of both all the       
divine attributes are predicated1 except
 self-origination2 that the  ,spirit is 
,god1 and the ,word is ,god1 and that   

they with the ,father are  the one ,god8
 ,and what more does she say now8 ,but  
,taylor1 like ,swift1 had  a strong     
tendency to ,sabellianism4    ,it is    
most dangerous1 and1 in its distant     
consequences1 subversive of  all        
,christianity to admit1 as ,taylor does1
 that the doctrine of the  ,trinity is  
at all against1 or even above1 human    
reason in any other  sense1 than as     
eternity and ,deity itself are above it4
 ,in the former1 as  well as the latter1
 we can prove that so it must be1 and   
form clear  notions by negatives and    
oppositions4      ,ib4 s4 xxix4 p4 #de4 
,now concerning this1 it is certain it  
implies a contradiction1 that    two    
bodies should be in one place1 or       
possess the place of another1    till   
that be cast forth4    ,so far from it  
that ,i believe the contrary2 and it    
would puzzle ,taylor  to explain a      
thousand 'phnomena' in chemistry on his 
certainty4  ,but ,taylor assumed matter 
to be wholly quantitative1 which        

granted1 his  opinion would become      
certain4      ,ib4 s4 xxxii4 p4 #di4    
,the door might be made to yield to his 
,creator as easily as water1    which is
 fluid1 be made firm under his feet2 for
 consistence or    lability are not     
essential to wood and water4    ,here   
the common basis of water1 ice1 vapour1 
steam1 'aqua crystallina'1  and         
7possibly7 water-gas is called water1   
and confounded with the  species water1 
that is1 the common base 'plus' a given 
proportion of  caloric4 ,to the species 
water continuity and lability are       
essential4      ,ib4 p4 #ej4      ,the  
words in the text are ,greek3           
kekleismnon ton thyron in the    past   
tense1 the gates or doors having been   
shut2 but that they were    shut in the 
instant of ,christ's entry1 it says not3
 they might of    course1 if ,christ had
 so pleased1 have been insensibly       
opened1 and    shut in like manner      
again2 and1 if the words be observed1 it
 will    appear that ,st4 ,john         

mentioned the shutting the doors in     
relation to    the ,apostles' fear1 not 
to ,christ's entering3 he intended not  
7so far    as appears7 to declare a     
miracle4    ,thank ,god6 ,here comes    
common sense4      ,ib4 ss4 xvi-xvii4   
pp4 #ga-gc4    ,all most excellent2 but 
,o6 that ,taylor's stupendous wit1      
subtlety1  acuteness1 learning and      
inexhaustible copiousness of            
argumentation would  but tell us what he
 himself1 ,dr4 ,jeremy ,taylor1 means by
 eating ,christ's  body by faith3 his   
body1 not his soul or ,godhead4 ,eat a  
body by faith6          ,a ,,dissuasive 
,,from ,,popery4    ,part ,i4    ,ib4 s4
 ii4 p4 #acg4      ,the sentence of the 
,fathers in the third general ,council1 
that at    ,ephesus2--'that it should   
not be lawful for any man to publish or 
compose another faith or creed than that
 which was defined by the    ,nicene    
,council4'    ,upon what ground then    
does the ,church of ,england reconcile  
with this  decree its reception of the  

so called ,athanasian creed8      ,ib4  
s4 iv4 p4 #ade4      ,we consider that  
the doctrines upon which it 7,purgatory7
 is pretended    reasonable1 are all    
dubious1 and disputable at the very     
best4 ,such are    444 that the taking  
away the guilt of sins does not suppose 
the taking    away the obligation to    
punishment2 that is1 that when a man's  
sin is    pardoned1 he may be punished  
without the guilt of that sin as justly 
as with it4    ,the taking away the     
guilt does not1 however1 imply of       
necessity the  natural removal of the   
consequences of sin4 ,and in this sense1
 ,i  suppose1 the subtler ,romanists    
would defend this accursed doctrine4 ,a 
man may have bitterly repented and      
thoroughly reformed the sin of          
drunkenness1 and by this genuine        
'metanoia' and faith in ,christ         
crucified have obtained forgiveness of  
the guilt1 and yet continue to  suffer a
 heavy punishment in a schirrous liver  
or incurable dyspepsy4  ,but who        

authorized the ,popes to extend this to 
the soul8      ,ib4 p4 #aec4      ,st4  
,ambrose saith that 'death is a haven of
 rest4'    ,consider the strange and    
oftentimes awful dreams accompanying the
  presence of irritating matter in the  
lower abdomen1 and the seeming          
appropriation of particular sorts of    
dream images and incidents to           
affections of particular organs and     
'viscera4' ,do the material causes  act 
positively1 so that with the removal of 
the body by death the total  cause is   
removed1 and of course the effects8 ,or 
only negatively and  indirectly1 by     
lessening and suspending that continuous
 texture of  organic sensation1 which1  
by drawing outward the attention of the 
soul1  sheaths her from her own state   
and its corresponding activities8--,a   
fearful question1 which ,i too often    
agitate1 and which agitates me even  in 
my dreams1 when most commonly ,i am in  
one of ,swedenborg's hells1  doubtful   
whether ,i am once more to be awaked1   

and thinking our dreams to  be the true 
state of the soul disembodied when not  
united with ,christ4  ,on awaking from  
such dreams1 ,i never fail to find some 
local pain1  'circa-' or                
'infra-'umbilical1 with kidney          
affections1 and at the base  of the     
bladder4      ,,part                    
,,ii4--,,introduction4      ,p4 #bbg4   
,but yet because ,i will humour ,j4,s4  
for this once2 even here also ',the     
,dissuasive' relies upon a first and    
self-evident principle as any is    in  
,christianity1 and that is1 ',quod      
primum verum4'    ,i am surprised to    
meet such an assertion in so acute a    
logician and so  prudent an advocate as 
,jeremy ,taylor4 ,if the 'quod primum   
verum' mean  the first preaching or     
first institution of ,christianity by   
its divine  ,founder1 it is doubtless an
 evident inference from the assumed     
truth of  ,christianity1 or1 if you     
please1 evidently implied therein2 but  
surely  the truth of the ,christian     

system1 composed of historical          
narrations1  doctrines1 precepts1 and   
arguments1 is no self-evident position1 
still  less1 if there be any tenable    
distinction between the words1 a primary
  truth4 ,how then can an inference from
 a particular1 a variously  proveable   
and proof-requiring1 position be itself 
a universal and  self-evident one8      
,but if 'quod primum verum' means 'quod 
prius verius1' this again is far  from  
being of universal application1 much    
less self-evident4 ,astrology  was prior
 to astronomy2 the ,ptolemaic to the    
,newtonian scheme4 ,it must  therefore  
be confined to history3 yet even thus1  
it is not for any  practicable purpose  
necessarily or always true4 ,increase in
 other  knowledge1 physical1            
anthropological1 and psychological1 may 
enable an  historian of ,a4,d4 #ahjj to 
give a much truer account of certain    
events  and characters than the         
contemporary chroniclers had given1 who 
lived in  an age of ignorance and       

superstition4    ,but confine the       
position within yet narrower bounds1    
namely1 to  ,christian antiquity4 ,in   
addition to all other objections1 it has
 this  great defect2 that it takes for  
granted the very point in dispute1      
whether ,christianity was an 'opus simul
 et in toto perfectum1' or  whether the 
great foundations only were laid by     
,christ while on earth1  and by the     
,apostles1 and the superstructure or    
progression of the work  entrusted to   
the successors of the ,apostles2 and    
whether for that  purpose ,christ had   
not promised that his ,spirit should be 
always with  the ,church4    ,now this  
growth of truth1 not only in each       
individual ,christian who is  indeed a  
,christian1 but likewise in the ,church 
of ,christ1 from age to  age1 has been  
affirmed and defended by sundry         
,latitudinarian1 ,grotian  and ,sociman 
divines even among ,protestants3 the    
contrary1 therefore1 and  an inference  
from the supposition of the contrary1   

can never be  pronounced self-evident or
 primary4    ,jeremy ,taylor had nothing
 to do with these mock axioms1 but to   
ridicule  them1 as in other instances he
 has so effectually done4 ,it was       
sufficient and easy to shew1 that1 true 
or false1 the position was  utterly     
inapplicable to the facts of the ,roman 
,church2 that1 instead of  passing1 like
 the science of the material heaven1    
from dim to clear1  from guess to       
demonstration1 from mischievous fancies 
to guiding1  profitable and powerful    
truths1 it had overbuilt the divinest   
truths by  the silliest and not seldom  
wicked forgeries1 usurpations and       
superstitions4 ,j4,s4's very notion of  
proving a mass of histories by  simple  
logic1 he would have found exposed to   
his hand with exquisite  truth and      
humour by ,lucian4    #ahaj4      ,in   
the preceding note ,i think ,i took     
,taylor's words in too literal a  sense2
 the remarks1 however1 on the common    
maxim1 ',in rebus fidei1 quod  prius    

verius1' seem to me just and valuable4  
#b4 ,march1 #ahbd4      ,ib4 p4 #big4   
,when he talks of being infallible1 if  
the notion be applied to his    ,church1
 then he means an infallibility         
antecedent1 absolute1    unconditionate1
 such as will not permit the ,church    
ever to err4    ,taylor himself was     
infected with the spirit of casuistry1  
by which  saving faith is placed in the 
understanding1 and the moral act in the 
outward deed4 ,how infinitely safer the 
true ,lutheran doctrine3 ,god  cannot be
 mocked2 neither will truth1 as a mere  
conviction of the  understanding1 save1 
nor error condemn2--to love truth       
sincerely is  spiritually to have truth2
 and an error becomes a personal error1 
not by  its aberration from logic or    
history1 but so far as the causes of    
such  error are in the heart1 or may be 
traced back to some antecedent          
un-,christian wish or habit2--to watch  
over the secret movements of the  heart1
 remembering ever how deceitful a thing 

it is1 and that ,god cannot  be mocked1 
though we may easily dupe ourselves3    
these1 as the  ground-work with prayer1 
study of the ,scriptures1 and tenderness
 to all  around us1 as the consequents1 
are the ,christian's rule1 and supersede
  all books of casuistry1 which latter  
serve only to harden our feelings  and  
pollute the imagination4 ,to judge from 
the ,roman casuists1 nay1 ,i  ought to  
say1 from ,taylor's own ',ductor        
,dubitantium1' one would suppose  that a
 man's points of belief and smallest    
determinations of outward               
conduct1--however pure and charitable   
his intentions1 and however holy  or    
blameless the inward source of those    
intentions or convictions in his  past  
and present state of moral being1--were 
like the performance of an  electrical  
experiment1 and would blow a man's      
salvation into atoms from  a mere       
unconscious mistake in the arrangement  
and management of the  apparatus4       
,see ,livy's account of ,tullus         

,hostilius's unfortunate experiment with
 one  of ,numa's sacrificial ceremonies4
 ,the trick not being performed         
'secundum artem1' ,jupiter enraged shot 
him dead4,a ,before ,god our  deeds1    
which for him can have no value1 gain   
acceptance in proportion as  they are   
evolutions of our spiritual life4 ,he   
beholds our deeds in our  principles4   
,for men our deeds have value as        
efficient causes1 worth as  symptoms4   
,they infer our principles from our     
deeds4 ,now1 as religion or  the love of
 ,god cannot subsist apart from charity 
or the love of our  neighbour1 our      
conduct must be conformable to both4    
,ib4 p4 #cje4      ,only for their      
comfort this they might have also       
observed in that    book1--that there is
 not half so much excuse for the        
,papists as there    is for the         
,anabaptists2 and yet it was but an     
excuse at the best1 as    appears in    
those full answers ,i have given to all 
their arguments1 in    the last edition 

of that book1 among the polemical       
discourses in    folio4    ,nay1 dear   
,bishop6 but such an excuse1 as compared
 with your after  attempt to evacuate   
it1 resembles a coat of mail of your own
 forging1  which you boil1 in order to  
melt it away into invisibility4 ,you    
only  hide it by foam and bubbles1 by   
wavelets and steam-clouds1 of ebullient 
rhetoric3 ,i speak of the ,anabaptists  
as ,anti-pdobaptists4      ,ib4 s4 i4 p4
 #ccg4      ',henceforth ,i call you not
 servants1 for the servant knoweth not  
what    his ,lord doth2 but ,i have     
called you friends1 for all things ,i   
have    heard from the ,father ,i have  
made known to you4'    ,i never thought 
of this text before1 but it seems to me 
a stronger  passage in favour of        
,psilanthropism1 or modern              
,socinianism1--a doctrine  which of all 
heresies ,i deem the most fundamental   
and the worst 7the  impurities of madmen
 out of the question71--than ,i have    
ever seen1 and  far stronger than that  

concerning the day of judgment1 which in
 its  apparent sense is clearly high    
,arianism1 or teaching the              
super-angelical1 yet infra-divine1      
nature of ,christ4 ,we must interpret   
it ,greek3 kat' analogan psteos1 not as 
'all things' absolutely1 but  as 'all   
things' concerning your interests1 'all 
things' that it behoves  you to know4   
,else it would contradict ,christ's     
words1 ',none knoweth the  ,father but  
the ,son1' that is1 truly and totally4  
,for ,christ does not  promise in this  
life to give us the same degree of      
knowledge as he  himself possessed1 but 
only a 'quantum sufficit' of the kind4  
,this is  clear by ,st4 ,john's 'all    
things1' which assuredly did not include
 either  the discoveries of ,newton or  
of ,davy4    #ad ,august1 #ahaa4        
,ib4 s4 iii4 p4 #cdh4      ,the         
,churches have troubled themselves with 
infinite variety of    questions1 and   
divided their precious unity1 and       
destroyed charity1    and instead of    

contending against the devil and all his
 crafty    methods1 they have contended 
against one another1 and excommunicated 
one another1 and anathematized and      
damned one another2 and no man is    the
 better after all1 but most men are very
 much the worse2 and the    ,churches   
are in the world still divided about    
questions that commenced    twelve or   
thirteen ages since1 and they are like  
to be so for ever1    till ,elias come1 
c4    ,i remember no passages of the    
,fathers nearer to inspired ,scripture  
than  this and similar ones of ,jeremy  
,taylor1 in which1 quitting the acute   
logician1 he combines his heart with his
 head1 and utters general1 and          
inclusive1 and reconciling truths of    
charity and of common sense4 ,all       
amounts but to this3--what is binding on
 all must be possible to all4  ,but     
conformity of intellectual conclusions  
is not possible4 ,faith  therefore      
cannot reside totally in the            
understanding4 ,but to do what we       

believe we ought to do is possible to   
all1 therefore binding on all2          
therefore the 'unum necessarium' of     
,christian faith4 ,talk not of bad      
conscience2 it is like bad sense1 that  
is1 no sense2 and we all know  that we  
may wilfully lie till we involuntarily  
believe the lie as truth2  but 'causa   
caus est causa vera causati4'      ,ib4 
p4 #cdg4      ,but if you mean the      
,catholic ,church1 then1 if you mean    
her1 an    abstracted separate being    
from all particulars1 you pursue a      
cloud1    and fall in love with an idea 
and a child of fancy4    ,here ,taylor  
uses 'idea' as opposed to image or      
distinct phantasm2 and  this is with few
 exceptions his general sense1 and even 
the exceptions  are only metaphors from 
the general sense1 that is1 images so   
faint1  indefinite and fluctuating as to
 be almost no images1 that is1 ideas2 as
  we say of a very thin body1 it is a   
ghost or spirit1 the lowest degree  of  
one kind being expressed by the opposite

 kind4      ,ib4 p4 #chj4               
',miracles' were1 in the beginning of   
,christianity1 a note of true           
believers3 ,christ told us so4 ,and he  
also taught us that ,anti-,christ       
should be revealed in lying signs and   
wonders1 and commanded us1 by    that   
token1 to take heed of them4    ,an     
excellent distinction between a note or 
mark by which a thing already  proved   
may be known1 and the proofs of the     
thing4 ,thus the poisonous  qualities of
 the nightshade are established by the  
proper proofs1 and  the marks by which a
 plant may be known to be the           
nightshade1 are the  number1 position1  
colour1 and so on1 of its filaments1    
petals1 and the  rest4      ,ib4        
,the 'spirit of prophecy' is also a     
pretty sure note of the true    ,church1
 and yet444,i deny not but there have   
been some prophets in the    ,church of 
,rome3 ,johannes de ,rupe ,scissa1      
,anselmus1 ,marsicanus1 ,robert         
,grosthead1 ,bishop of ,lincoln1 ,st4   

,hildegardis1 ,abbot ,joachim1 whose    
prophecies and pictures prophetical were
 published by ,theophrastus             
,paracelsus1 and ,john ,adrasder1 and by
 ,paschalinus ,regiselmus1 at           
,venice1 #aehi2 but 7as ,ahab said      
concerning ,micaiah7 these do not       
prophesy good concerning ,rome1 but     
evil1 c4      ,this paragraph is an     
exquisite specimen of grave and         
dignified irony1  'telum quod cedere    
simulat retorquentis'4 ,in contrast with
 this stands  the paragraph on note #ae1
 7p4 #cha47 which is a coarse though not
  unmerited sneer1 or1 as a ,german     
would have expressed himself1 'an       
of-,jeremy-,taylor-unworthy1though      
a-not-of-the-,roman-,catholic-,papicolar
-  polemics-unmerited1 sneer4'      ,ib4
 p4 #cha4      444 excepting only some  
,popes have been remarked by their own  
histories for funest and direful deaths4
    ,in the adoption of this word       
'funest' into the ,english language by  
'apocope' of the final 'us'1 ,taylor is 

supported by 'honest' and  'modest2' but
 then the necessity of pronouncing      
funest should have  excluded it1 the    
superlative final being an objection to 
all of them1  though outweighed in the  
others4 ,a common reader would pronounce
 it  'funest1' and perhaps mistake it   
for 'funniest4'      ,ib4 p4 #chb4      
444 sacraments1 'which to be seven'1 is 
with them an article of faith4    ,the  
fastidious exclusion of this and similar
 idioms in modern writing  occasions    
unnecessary embarrassment for the       
writer1 both in narration  and          
argumenting1 and contributes to the     
monotony of our style4      ,ib4        
,the ,fathers and ,schoolmen differ     
greatly in the definition of a          
,sacrament4      ,had it been in other  
respects advisable1 it would1 ,i think1 
have been  theologically convenient1 if 
our ,reformers had contra-distinguished 
,baptism and the ,lord's ,supper by the 
term ,mysteries1 and allowed the  name  
of ,sacrament to ,ordination1           

,confirmation1 and ,marriage4      ,ib4 
s4 iii4 p4 #chh4      ,and he did so to 
the ,jews 444 tradition was not relied  
upon2 it was    not trusted with any law
 of faith or manners4    ,this all the  
later ,jews deny1 affirming an oral     
communication from ,moses  to the       
,seventy1 on as lame pretences as the   
,roman ,catholics1 and for the  same    
vile purposes as reproved by ,christ1   
who1 if he had believed the  story1     
would not have condemned traditions of  
men generally without  exception1 and   
would not have proved the immortality of
 the ,patriarchs  by a text which seems 
to have had no such primary intention1  
though it  may contain the deduction    
'potentialiter'4    ,but ,taylor's #ast 
and #gth arguments following are1 the   
former weak and  incorrect1 the latter  
'dictum et vulgatum1 sed non probatum1  
ne dicam  improbatum'4 ,who doubts that 
all that is indispensable to the        
salvation  of each and every one is     
contained in the ,new ,testament8       

,but is it not contained in the first   
chapter of ,st4 ,john's ,gospel8 ,is it 
not contained in the eleventh of the    
,acts1 and in a score other  separable  
portions8 ,necessary1 indispensable1 and
 the like1 are  multivocal terms4 ,dogs 
have survived 7and without any          
noticeable injury7  the excision of the 
spleen4    ,dare we conclude from this  
fact that the spleen is not necessary to
 the  continuance of the canine race8   
,what is not indispensable for even the 
majority of individual believers may be 
necessary for the ,church4    ,instead1 
therefore1 of these terms1 put 'true1'  
'important1' and  'constitutive1' that  
is1 appertaining to the chain 7'ad      
catenam auream'7  of truths             
interdependent and rendered mutually    
intelligible1 which  constitute the     
system of the ,christian religion1      
including not alone the  faith and      
morals of individuals1 but the          
'organismus' likewise of the  ,church1  
as a body spiritual1 yet outward and    

historical2 and this again  not as an   
aggregate or sum total1 like a          
corn-sheaf1 but a unity4    ,let the    
question1 ,i say1 be thus restated1 and 
then let the cause come  to trial       
between the ,romish and the ,protestant 
divines4      ,n4 ,b4 ,as a running     
comment on all these marginal notes1 let
 it be  understood that ,i hold the far 
greater part--the only not all of what  
our great ,author urges1 to apply with  
irrefutable force against the  doctrine 
and practice of the ,romish ,church1 as 
it in fact exists1 and no  less against 
the ,familists and 'istius farin        
enthusiastas'4    ,i contend only1 that 
he himself1 in several assertions1 lies 
open to  attack from the supporters of a
 scheme of faith1 as unlike either the  
,romish or the ,fanatical1 as ,taylor's 
own1 and which scheme1 namely1 the      
co-ordinate authority of the ,word1 the 
,spirit and the ,church1 ,i believe  to 
be the true ,apostolic and ,catholic    
doctrine1 and that to this scheme  his  

objections do not apply4    ,when ,i can
 bring myself to believe that from the  
mere perusal of the ,new  ,testament a  
man might have sketched out by          
anticipation the  constitution1         
discipline1 creeds1 and sacramental     
ritual of the  ,episcopal ,reformed     
,church of ,england2 or that it is not a
 true and  orthodox ,church1 because    
this is incredible2 then ,i may perhaps 
be  inclined to echo ,chillingworth4    
,as ,i cannot think that it detracts    
from a dial that in order to tell the   
time the sun must shine upon it2 so     
neither does it detract from the        
,scriptures1 that though the best and   
holiest they are yet ,scripture1 and    
require a pure heart and the consequent 
assistances of ,god's  enlightening     
grace in order to understand them to    
edification4    #ahab4      ,i still    
agree with the preceding note1 and add  
that ,jeremy ,taylor should  have cited 
the ,arians and ,socinians on the other 
side4 ,but the ,romish  ,papal hierarchy

 cannot for shame say1 or only from want
 of shame can  pretend to say1 what a   
,catholic would be entitled to urge on  
the triple  link of the ,scripture1 the 
,spirit1 and the ,church4    #bg ,april1
 #ahbf4      ,ib4 s4 vi4 p4 #cib4       
,from this principle1 as it is promoted 
by the ,fanatics1 they derive a         
wandering1 unsettled1 and a dissolute   
religion1 c4    ,the evils of the       
,fanatic persuasion here so powerfully1 
so exquisitely1  stated and enforced by 
our all-eloquent ,bishop1 supply no     
proof or even  presumption against the  
tenet of the ,spirit rightly expressed4 
,for  catholicity is the distinctive    
mark1 the 'conditio sine qua non'1 of a 
spiritual teaching2 and if men that     
dream with their eyes open mistake  for 
this the very contrary1 that is1 their  
own particular fancies1 or  perhaps     
sensations1 who can help it8      ,ib4  
s4 vii4 p4 #cid4      ,they affirm that 
the ,scriptures are full1 that they are 
a perfect    rule1 that they contain all

 things necessary to salvation2 and from
    hence they confuted all heresies4   
,yes1 the heretics were so confuted1 ,i 
grant2 because these would not          
acknowledge any other authority but that
 of the ,scriptures1 and these  too     
forged or corrupted by themselves2 but  
by the ,scriptures that  remained       
unaltered the early ,fathers of the     
,church both demonstrated the  omissions
 and interpolations of the heretical    
canons and the false  doctrines of the  
heresy itself4 ,but so far from         
following the same rule  to the members 
of the true ,church1 they made the      
applicability of this  way of proof the 
criterion of a heretic4      ,ib4 p4    
#cid4      ',which truly they then      
preached1 but afterwards by the will of 
,god    delivered to us in the          
,scriptures1 which was to be the pillar 
and    ground to our faith4'    ,lessing
 has shown this to be a false and even  
ungrammatical rendering of  ,irenus's   
words4 ,the 'columen et fundamentum     

fidei'1 are the ,creed1 or  economy of  
salvation4      ,ib4 vii4 p4 #cie4      
,extracts from ,clement's ',stromata'4  
,it would require a volume to shew the  
qualifications with which these         
'excerpta' must be read4 ,there is no   
one source of error and endless         
controversy more fruitful than this     
custom of quoting detached  sentences4  
,i would pledge myself in the course of 
a single morning to  bring an equal     
number of passages from the same        
7,ante-,nicene7 ,fathers in  proof of   
the ,roman ,catholic theory4 ,one       
palpable cheat in these  transcripts is 
the neglect of appreciating the words1  
'inspired1' 'a  ',spiritu dicta''1 and  
the like1 in the ,patristic use2 as if  
the ,fathers  did not frequently apply  
the same terms to the discourses of the 
,bishops1 their contemporaries1 and to  
writings not canonical4 ,it is          
wonderful how so acute and learned a man
 as ,taylor could have read             
,tertullian1 ,irenus and ,clemens       

,alexandrinus1 and not have seen that   
the  passages are all against him so far
 as they all make the ,scriptures       
subsidiary only to the ,spirit in the   
,church and the ,baptismal creed1 the   
,greek3 kann psteos1 'regula fidei'1 or 
'conomia salutis'4      ,ib4 p4 #cif4   
444 that the tradition ecclesiastical1  
that is1 the whole doctrine    taught by
 the ,church of ,god1 and preached to   
all men1 is in the    ,scripture4    ,it
 is only by the whole context and       
purpose of the work1 and this too       
interpreted by the known doctrine of the
 age1 that the intent of the  sentences 
here quoted can be determined1          
relatively to the point in  question4   
,but even as they stand here1 they do   
not assert that the  ',traditio         
,ecclesiastica' was grounded on1 or had 
been deduced from1 the  ,scriptures2 nor
 that by ,scripture ,clemens meant      
principally the ,new  ,testament2 and   
that the ,scriptures contain the        
,tradition ,ecclesiastical  or ,catholic

 ,faith the ,romish divines admit and   
contend4      ,ib4 p4 #cii4 ,extract    
from ,origen4      ,as our ,saviour     
imposed silence upon the ,sadducees by  
the word of his    doctrine1 and        
faithfully convinced that false opinion 
which they    thought to be truth2 so   
also shall the followers of ,christ do1 
by the    examples of ,scripture1 by    
which according to sound doctrine every 
voice of ,pharaoh ought to be silent4   
,does not this prove too much2 namely1  
that nothing exists in the ,new  which  
does not likewise exist in the ,old     
,testament8    ,one objection to ,jeremy
 ,taylor's argument here must1 ,i think1
 strike  every reflecting mind2 namely1 
that in order to a fair and full view of
  the sentiments of the ,fathers of the 
first four centuries1 all they  declare 
of the ,church1 and her powers and      
prerogatives1 ought to have  been       
likewise given4    ,as soon as ,i       
receive any writing as inspired by the  
,spirit of ,truth1 of  course ,i must   

believe it on its own authority4 ,but   
how am ,i assured that  it is an        
inspired work8 ,now do not these        
,fathers reply1 ,by the ,church8  ,to   
the ,church it belongs to declare what  
books are ,holy ,scriptures1 and  to    
interpret their right sense4 ,is not    
this the common doctrine among  the     
,fathers8 ,and how was the ,church to   
judge8    ,first1 by the same spirit    
surviving in her2 and secondly by the   
accordance of the ,book itself with the 
canon of faith1 that is the  ,baptismal 
,creed4 ,and what was this8 ',traditio  
,ecclesiastica'4 ,as to  myself1 ,i     
agree with ,taylor against the          
,romanists1 that the ,bible is for  us  
the only rule of faith2 but ,i do not   
adopt his mode of proving it4    ,in the
 earliest period of ,christianity the   
,scriptures of the ,new  ,testament and 
the ,ecclesiastical ,tradition were     
reciprocally tests of  each other2 but  
for the ,christians of the second       
century the ,scriptures  were tried by  

the ,ecclesiastical ,tradition1 while   
for us the order is  reversed1 and we   
must try the ,ecclesiastical ,tradition 
by the  ,scriptures4 ,therefore ,i do   
not expect to find the proofs of the    
supremacy of ,scripture in the early    
,fathers1 nor do we need their          
authority4 ,our proofs are stronger     
without it4      ,ib4 p4 #djc4          
,which words ,i the rather remark1      
because this article of the             
consubstantiality of ,christ with the   
,father is brought as an instance    7by
 the ,romanists7 of the necessity of    
tradition1 to make up the               
insufficiency of ,scripture4    ,how    
shall ,i make this rhyme to ,taylor's   
own assertion1 in the last  paragraph of
 sect4 xix4 of his ,episcopacy          
,asserted1 #bj in which he  clearly     
refers to this very question as relying 
on tradition for its  clearness8 ,jeremy
 ,taylor was a true ,father of the      
,church1 and would  furnish as fine a   
subject for a 'concordantia             

discordantiarum' as ,st4  ,austin       
himself4 ,for the exoteric and esoteric 
he was a very ,pythagoras4      ,ib4 p4 
#djf4      444 for one or two of them   
say1 ,theophilus spake against ,origen1 
for    broaching fopperies of his own1  
and particularly1 that ,christ's flesh  
was consubstantial with the ,godhead4   
,origen doubtless meant the 'caro       
noumenon'1 and was quite right4 ,but    
never was a great man so misunderstood  
as ,origen4      ,ib4 p4 #djh4 n4       
',sed et alia1 quoe absque auctoritate  
et testimoniis ,scripturarum1    quasi  
traditione ,apostolica1 sponte reperiunt
 atque contingunt1    percutit gladius  
,dei'4      ,those things which they    
make and find1 as it were1 by           
,apostolical    tradition1 without the  
authority and testimonies of ,scripture1
 the    word of ,god smites4    ,is it  
clear that ',scripturarum' depends on   
'auctoritate'8 ,it may well  mean they  
who without the authority of the        
,church1 or ,scriptural  testimony      

pretend to an ,apostolical ,tradition4  
,ib4 p4 #daa4      ,but lastly1 if in   
the plain words of ,scripture be        
contained all that    is simply         
necessary to all1 then it is clear1 by  
,bellarmine's    confession1 that ,st4  
,austin affirmed that the plain places  
of    ,scripture are sufficient to all  
laics and all idiots1 or private        
persons1 and then it is very ill done to
 keep them from the knowledge    and use
 of the ,scriptures1 which contain all  
their duty both of faith    and good    
life2 so it is very unnecessary to      
trouble them with any    thing else1    
there being in the world no such        
treasure and repository    of faith and 
manners1 and that so plain1 that it was 
intended for all    men1 and for all    
such men is sufficient4 ,read the ,holy 
,scriptures    wherein you shall find   
some things to be holden1 and some to be
    avoided4    ,and yet in the preface 
to his ,apology for authorized and set  
forms of  ,liturgy1 #ba ,taylor regrets 

that the ,church of ,england was not    
able to  confine the laity to such      
selections of ,holy ,writ as are in her 
,liturgy4  ,but ,laud was then alive3   
and ,taylor partook of his              
'trepidatiuncul'  towards the ,church of
 ,rome4      ,ib4 p4 #dab4      ,and all
 these are nothing else1 but a full     
subscription to1 and an    excellent    
commentary upon1 those words of ,st4    
,paul1 ',let no man    pretend to be    
wise above what is written4'    ,had    
,st4 ,paul anything beyond the ,law and 
the ,prophets in his mind8      ,ib4 p4 
#daf4      ,st4 ,paul's way of teaching 
us to expound ,scripture is1 that he    
that    prophesies should do it ,greek3 
kat' analogan psteos1 according to      
the analogy of faith4    ,yet in his    
,liberty of ,prophesying #bb ,taylor    
turns this way into mere  ridicule4 ,i  
love thee1 ,jeremy6 but an arrant       
theological barrister that  thou wast1  
though thy only fees were thy desires of
 doing good in  'questionibus singulis'4

      ,ib4 s4 iii4 p4 #dai4      ,only1 
because we are sure there was some false
 dealing in this matter1    and we know 
there might be much more than we have   
discovered1 we have    no reason to rely
 upon any tradition for any part of our 
faith1 any    more than we could do upon
 ,scripture1 if one book or chapter of  
it    should be detected to be          
imposture4    ,what says ,jeremy ,taylor
 then to the story of the woman taken in
  adultery1 7',john1 c4 viii4 #c-aa'47  
which ,chrysostom disdains to comment   
on8 ,if true1 how could it be omitted in
 so many1 and these the most  authentic1
 copies8 ,and if this for fear of       
scandal1 why not others8 ,and  who does 
not know that falsehood may be effected 
as well by omissions as  by             
interpolations8 ,but if                 
false1--then--but ,taylor draws the     
consequence  himself4      ,ib4 p4 #dbg4
      ,so that the tradition concerning 
the ,scriptures being extrinsical to    
,scripture is also extrinsical to the   

question3 this tradition cannot    be an
 objection against the sufficiency of   
,scripture to salvation1 but    must go 
before this question4 ,for no man       
inquires whether the    ,scriptures     
contain all things necessary to         
salvation1 unless he    believe that    
there are ,scriptures1 that these are   
they1 and that they    are the word of  
,god4 ,all this comes to us by          
tradition1 that is1 by    universal     
undeniable testimony4    ,very just1 and
 yet this idle argument is the          
favourite1 both shield and  sword1 of   
the ,romanists3 as if ,i should pretend 
to learn the ,roman  history from       
tradition1 because by tradition ,i know 
such histories to  have been written by 
,livy1 ,sallust1 and ,tacitus6      ,ib4
 p4 #dce4      ,the more natural        
consequence is that their proposition is
 either    mistaken or uncertain1 or not
 an article of faith 7which is rather to
    be hoped1 lest we condemn all the   
,greek ,churches as infidels or         

perverse heretics71 or else that it can 
be derived from ,scripture1    which    
last is indeed the most probable1 and   
pursuant to the doctrine    of those    
wiser ,latins who examined things by    
reason and not by    prejudice4    ,it  
is remarkable that both ,stillingfleet  
and ,taylor favoured the ,greek         
opinion4 ,but ,bull's ',defensio ,fidei 
,nicn' was not yet published4 ,it is  to
 me evident that if the ,holy ,ghost    
does not proceed through and from  the  
,son as well as from the ,father1 then  
the ,son is not the adequate            
substantial idea of the ,father4 ,but   
according to ,st4 ,paul1 he is--'ergo1  
c'4 ,n4,b4 ,these 'ergos1 c'4 in        
legitimate syllogisms1 where the        
'major' and 'minor' have been conceded1 
are binding on all human beings1  with  
the single anomaly of the ,quakers4 ,for
 with them nothing is more  common than 
to admit both 'major' and 'minor'1 and1 
when you add the  inevitable            
consequence1 to say ,nay6 ,i do not     

think so1 ,friend6 ,thou art  worldly   
wise1 ,friend6 ,for example3 'major'1 it
 is agreed on both sides  that we ought 
not to withhold from a man what he has a
 just right to3  'minor'1 property in   
land being the creature of law1 a just  
right in  respect of landed property is 
determined by the law of the            
land3--agreed1 such is the fact3 'ergo3'
 the clergyman has a just  right to the 
tithe4 ,nay1 nay2 this is vanity1 and   
tithes an abomination  of ,judaism6     
,ib4 s4 v4 p4 #dib4      ,and since that
 villain of a man1 ,pope ,hildebrand1 as
 ,cardinal ,beno    relates in his      
,life1 could1 by shaking of his sleeve  
make sparks of    fire fly from it4     
,if this was fact1 was it an            
idiosyncrasy1 as ,i have known those who
 by  combing their hair can elicit      
sparks with a crackling as from a cat's 
back rubbed4 ,it is very possible that  
the sleeve might be silk1  tightened    
either on a very hairy arm1 or else on  
woollen1 and by shaking  it might be    

meant stripping the silk suddenly off1  
which would doubtless  produce flashes  
and sparks4      ,vol4 ,,xi4 s4 x4 p4   
#a4    ,as a general remark suggested   
indeed by this section1 but applicable  
to  very many parts of ,taylor's        
controversial writings1 both against the
  anti-,prelatic and the ,romish        
divines1 especially to those in which   
our  incomparable ,church-aspist        
attempts1 not always successfully1 to   
demonstrate the difference between the  
dogmas and discipline of the  ancient   
,church1 and those which the ,romish    
doctors vindicate by them1--,i  would   
say once for all1 that it was the       
fashion of the ,arminian court  divines 
of ,taylor's age1 that is1 of the ,high 
,church party1 headed by  ,archbishop   
,laud1 to extol1 and 7in my humble      
judgment7 egregiously to  overrate1 the 
example and authority of the first four1
 nay1 of the first  six centuries2 and  
at all events to take for granted the   
,evangelical and  ,apostolical character

 of the ,church to the death of         
,athanasius4    ,now so far am ,i from  
conceding this1 that before the first   
,council of  ,nicaea1 ,i believe myself 
to find the seeds and seedlings of all  
the  worst corruptions of the ,latin    
,church of the thirteenth century1 and  
not  a few of these even before the     
close of the second4    ,one pernicious 
error of the primitive ,church was the  
conversion of the  ethical ideas1       
indispensable to the science of morals  
and religion1 into  fixed practical laws
 and rules for all ,christians1 in all  
stages of  spiritual growth1 and under  
all circumstances2 and with this the    
degradation of free and individual acts 
into corporate ,church  obligations4    
,another not less pernicious was the    
gradual concentration of the ,church    
into a priesthood1 and the consequent   
rendering of the reciprocal  functions  
of love and redemption and counsel      
between ,christian and  ,christian      
exclusively official1 and between       

disparates1 namely1 the  priest and the 
layman4      ,ib4 ,b4 ,,ii4 s4 ii4 p4   
#eh4    ,often have ,i welcomed1 and    
often have ,i wrestled with1 the thought
 of  writing an essay on the day of     
judgment4 ,are the passages in ,st4     
,peter's  ,epistle respecting the       
circumstances of the last day and the   
final  conflagration1 and even ,st4     
,paul's1 to be regarded as apocalyptic  
and a  part of the revelation by        
,christ1 or are they1 like the dogma of 
a  personal ,satan1 accommodations of   
the current popular creed which they    
continued to believe8      ,ib4 s4 iii4 
p4 #aje4      ,and therefore ,st4 ,paul 
left an excellent precept to the ,church
 to    avoid 'profanas vocum novitates'1
 'the prophane newness of words2'       
that is1 it is fit that the mysteries   
revealed in ,scripture should be        
preached and taught in the words of the 
,scripture1 and with that    simplicity1
 openness1 easiness1 and candor1 and not
 with new and    unhallowed words1 such 

as that of ,transubstantiation4    ,are 
not then ,trinity1 ,tri-unity1          
'hypostasis1 perichoresis1 diphysis'1   
and others1 excluded8 ,yet ,waterland   
very ingeniously1 nay more1 very        
honestly and sensibly1 shews the        
necessity of these terms 'per           
accidens'4 ,the 'profanum' fell back on 
the heretics who had occasioned  the    
necessity4      ,ib4 p4 #ajf4      ,the 
oblation of a cake was a figure of the  
,eucharistical bread which    the ,lord 
commanded to do in remembrance of his   
passion4 ,these are    ,justin's words  
in that place4    ,justin ,martyr could 
have meant no more1 and the ,greek      
construction means  no more1 than that  
the cake we offer is the representative1
 substitute1  and 'fac-simile' of the   
bread which ,christ broke and delivered4
    ,i find no necessary absurdity in   
,transubstantiation4 ,for substance is  
but a notion 'thought on' to the        
aggregate of                            
accidents--'hinzugedacht'--conceived1   

not perceived1 and conceived  always in 
universals1 never in 'concreto'4        
,therefore1 ,x4 ,y4 ,z4 being unknown   
quantities1 ,y4 may be as well annexed  
by the choice of the mind as the        
imagined 'substratum' as ,x4 ,for we    
cannot distinguish substance from       
substance any more than ,x4 from ,x4    
,the substrate or 'causa invisibilis'   
may be the 'noumenon' or actuality1     
'das ,ding in sich'1 of ,christ's       
humanity1 as well as the ',ding in sich'
  of which the sensation1 bread1 is the 
appearance4    ,but then1 on the other  
hand1 there is not a word of sense      
possible to  prove that it is really so2
 and from the not impossible to the real
 is a  strange 'ultra'-,rhodian leap4   
,and it is opposite both to the         
simplicity of ,evangelical meaning1 and 
anomalous from the interpretation of all
 analogous phrases which all men        
expound as figures1--',i am the gate1 ,i
 am the way1 ,i am the vine'1 and  the  
like1--and to ,christ's own declarations

 that his words were to be  understood  
spiritually1 that is1 figuratively4     
,ib4 s4 vi4 p4 #afd4      ,however1 if  
you will not commit downright idolatry1 
as some of their    saints teach you1   
then you must be careful to observe     
these plain    distinctions2 and first  
be sure to remember that when you       
worship an    image1 you do it not      
materially but formally2 not as it is of
 such a    substance1 but as it is a    
sign2 next take care that you observe   
what    sort of image it is1 and then   
proportion your right kind to it1 that  
you do not give 'latria' to that where  
'hyperdulia' is only due2 and    be     
careful that if 'dulia' only be due1    
that your worship be not                
'hyperdulical'1 c4    ,a masterly       
specimen of grave dignified irony4      
,indeed1 ,jeremy ,taylor's  ',works'    
would be of more service to an ,english 
barrister than those of  ,demosthenes1  
schines1 and ,cicero taken together4    
,ib4 s4 vii4 p4 #afh4      ,a man cannot

 well understand an essence1 and hath no
 idea of it in his    mind1 much less   
can a painter's pencil do it4           
,noticeable1 that this is the only      
instance ,i have met in any ,english    
classic before the ,revolution of the   
word 'idea' used as synonymous  with a  
mental image4 ,taylor himself has       
repeatedly placed the two in            
opposition2 and even here ,i doubt      
whether he has done otherwise4 ,i       
rather think he meant by the word 'idea'
 a notion under an indefinite  and      
confused form1 such as ,kant calls a    
'schema'or vague outline1 an  imperfect 
embryo of a concrete1 to the            
individuation of which the mind  gives  
no conscious attention2 just as when ,i 
say--any thing1 ,i may  imagine a poker 
or a plate2 but ,i pay no attention to  
its being this  rather than that2 and   
the very image itself is so wandering   
and unstable  that at this moment it may
 be a dim shadow of the one1 and in the 
next  of some other thing4 ,in this     

sense1 idea is opposed to image in      
degree  instead of kind2 yet still      
contra-distinguished1 as is evident by  
the  sequel1 much less can a painter's  
pencil do it3 for were it an image1     
'individui et concreti'1 then the       
painter's pencil could do it as well  as
 his fancy or better4        ,a         
,,discourse ,,of ,,confirmation4    ,of 
all ,taylor's works1 the ,discourse of  
,confirmation seems to me the  least    
judicious2 and yet that is not the right
 word either4 ,i mean1  however1 that   
one is puzzled to know for what class of
 readers or  auditors it was intended4  
,he announces his subject as one of such
 lofty claims2 he begins with  positions
 taken on such high ground1 no less than
 the superior dignity  and spiritual    
importance of ,confirmation above       
,baptism itself--whether  considered as 
a sacramental rite and mystery distinct 
from ,baptism1 or  as its completory and
 crowning part 7the 'finis coronans     
opus'7--that we  are eager to hear the  

proof4    ,but proofs differ in their   
value according to our previous         
valuation of  authorities4 ,what would  
pass for a very sufficient proof1       
because  grounded on a reverend         
authority1 with a ,romanist1 would be a 
mere  fancy-medal and of no currency    
with a ,bible ,protestant4    ,and yet  
for ,protestants1 and those too laymen  
7for we can hardly suppose  that ,taylor
 thought his ,episcopal brethren in need
 of it71 must this  ,discourse have been
 intended2 and in this point of view1   
surely never  did so wise a man adopt   
means so unsuitable to his end1 or frame
 a  discourse so inappropriate to his   
audience4    ,the authorities of the    
,fathers are1 indeed1 as strong and     
decisive in  favour of the ,bishop's    
position as the warmest advocate of     
,confirmation  could wish2 but this very
 circumstance was calculated to create a
  prejudice against the doctrine in the 
mind of a zealous ,protestant1 from  the
 contrast in which the unequivocal and  

explicit declarations of the  ,fathers  
stand with the remote1 arbitrary1 and   
fine-drawn inferences from  the few     
passages of the ,new ,testament which   
can be forced into an  implied sanction 
of a rite no where mentioned1 and as a  
distinct and  separate ministration1    
utterly1 as ,i conceive1 unknown in the 
,apostolic  age4    ,how much more      
rational and convincing 7as to me it    
seems7 would it have  been to have      
shewn1 that when from various causes the
 practice of ,infant  ,baptism became   
general in the ,church1 ,confirmation or
 the acknowledgment  'in propria        
persona' of the obligations that had    
been incurred by proxy  was introduced2 
and needed no other justification than  
its own evident  necessity1 as          
substantiating the preceding form as to 
the intended  effects of ,baptism on the
 believer himself1 and then to have     
shewn the  great uses and spiritual     
benefits of the institution4    ,but    
this would not do4 ,such was the spirit 

of the age that nothing less  than the  
assertion of a divine origin1--of a     
formal and positive  institution by     
,christ himself1 or by the ,apostles in 
their ,apostolic  capacity as           
legislators for the universal ,church in
 all ages1 could  serve2 and accordingly
 ,bishops1 liturgies1 tithes1 monarchy1 
and what  not1 were1 'de jure divino'1  
with celestial patents1 wrapped up in   
the  womb of this or that text of       
,scripture to be exforcipated by the    
logico-obstetric skill of ,high ,church 
doctors and ultra-loyal court           
chaplains4        ,,the ,,epistle       
,,dedicatory ,,to ,,the ,,duke ,,of     
,,ormonde4    ,ib4 p4 ccxvii4      ,this
 very poor church4    ,with the         
exception of ,spain1 the ,church        
establishment in ,ireland is now1  ,i   
conceive1 the richest in ,europe2 though
 by the most iniquitous measure  of the 
,irish ,parliament1 most iniquitously   
permitted to acquire the  force of law  
at the ,union1 the ,irish ,church was   

robbed of the tithes  from all pasture  
lands4 ,what occasioned so great a      
change in its favour  since the time of 
,charles ,,ii8    #ahaj4      ,ib4 p4   
ccxviii4      ,and amidst these and very
 many more inconveniences it was greatly
    necessary that ,god should send us  
such a king4    ,such a king6 ,o sorrow 
and shame6 ,why1 why1 ,o ,genius6 didst 
thou suffer  thy darling son to crush   
the fairest flower of thy garland       
beneath a  mitre of ,charles's putting  
on6      ,ib4 p4 ccxix4      ,for       
besides that the great usefulness of    
this ministry will greatly    endear the
 ,episcopal order1 to which 7that ,i may
 use ,st4 ,hierom's    words7 if there  
be not attributed a more than common    
power and    authority1 there will be as
 many schisms as priests1 c4    ,on this
 ground the ,romish divines justify the 
,papacy4 ,the fact of the  ,scottish    
,church is the sufficient answer to     
both4 ,episcopacy needs not  rash       
assertions for its support4      ,ib4 p4

 ccxx4      ,for it is a sure rule in   
our religion1 and is of an eternal      
truth1    that they who keep not the    
unity of the ,church1 have not the      
,spirit    of ,god4    ,contrast with   
this our xixth and xxth ,articles on the
 ,church4 ,the ,irish  ,roman ,catholic 
,bishops1 methinks1 must have read this 
with delight4 ,what  an over hasty      
simpleton that ,james ,,ii4 was6 ,had he
 waited and caressed  the ,bishops1 they
 would have taken the work off his      
hands4      ,ib4 p4 #bbi4 ,introduction4
    ,it has been my conviction that in  
respect of the theory of the ,faith1    
7though ,god be praised6 not in the     
practical result17 the ,papal and the   
,protestant communions are equi-distant 
from the true idea of the ,gospel       
,institute1 though erring from opposite 
directions4    ,the ,romanists sacrifice
 the ,scripture to the ,church virtually
 annulling  the former3 the ,protestants
 reversed this practically1 and even in 
theory1 7see the above-mentioned        

,articles17 annulling the latter4       
,the consequence has been1 as might have
 been predicted1 the extinction  of the 
,spirit 7the indifference or            
'mesothesis'7 in both considered as     
bodies3 for ,i doubt not that numerous  
individuals in both ,churches live  in  
communion with the ,spirit4    ,towards 
the close of the reign of our first     
,james1 and during the period  from the 
accession of ,charles ,i to the         
restoration of his profligate  son1     
there arose a party of divines1         
,arminians 7and many of them            
,latitudinarians7 in their creed1 but   
devotees of the throne and the  altar1  
soaring ,high ,churchmen and ultra      
royalists4    ,much as ,i dislike their 
scheme of doctrine and detest their     
principles  of government both in       
,church and ,state1 ,i cannot but allow 
that they  formed a galaxy of learning  
and talent1 and that among them the     
,church  of ,england finds her stars of 
the first magnitude4    ,instead of     

regarding the ,reformation established  
under ,edward ,,vi as  imperfect1 they  
accused the ,reformers1 some of them    
openly1 but all in  their private       
opinions1 of having gone too far2 and   
while they were  willing to keep down   
7and if they could not reduce him to a  
primacy of  honor to keep out7 the      
,pope1 and to prune away the innovations
 in  doctrine brought in under the      
,papal domination1 they were zealous to 
restore the hierarchy1 and to substitute
 the authority of the ,fathers1         
,canonists and ,councils of the first   
six or seven centuries1 and the  least  
,papistic of the later ,doctors and     
,schoolmen1 for the names of  ,luther1  
,melancthon1 ,bucer1 ,calvin and the    
systematic theologians who  rejected all
 testimony but that of their ,bible4    
,as far as the principle1 on which      
,archbishop ,laud and his followers     
acted1 went to re-actuate the idea of   
the ,church1 as a co-ordinate and       
living ,power by right of ,christ's     

institution and express promise1 ,i go  
along with them2 but ,i soon discover   
that by the ,church they meant the      
,clergy1 the hierarchy exclusively1 and 
then ,i fly off from them in a  tangent4
    ,for it is this very interpretation 
of the ,church that1 according to my    
conviction1 constituted the first and   
fundamental apostasy2 and ,i hold  it   
for one of the greatest mistakes of our 
polemic divines in their  controversies 
with the ,romanists1 that they trace all
 the corruptions of  the ,gospel faith  
to the ,papacy4    ,meantime can we be  
surprised that our forefathers under the
 ,stuarts were  alarmed1 and imagined   
that the ,bishops and court preachers   
were marching  in quick time with their 
faces towards ,rome1 when1 to take one  
instance  of a thousand1 a great and    
famous divine1 like ,bishop ,taylor1    
asserts  the inferiority1 in rank and   
efficacy1 of ,baptism to ,confirmation1 
and  grounds this assertion so strange  
to all ,scriptural ,protestants on a    

text of ,cabasilas--a saying of         
,rupertus--a phrase of ,st4 ,denis--and 
a  sentence of ,saint ,bernard in a     
,life of ,saint ,malachias6--for no     
,benedictine can be more liberal in his 
attribution of saintship than  ,jeremy  
,taylor1 or more reverently observant of
 the beatifications and  canonizations  
of the ,old ,lady of the scarlet        
petticoat4    ,p4 ,s4 ,if the reader    
need other illustrations1 ,i refer him  
to ,bishop  ,hackett's ',sermons on the 
,advent and ,nativity'1 which might     
almost pass  for the orations of a      
,franciscan brother1 whose reading had  
been  confined to the ',aurea ,legenda'4
 ,it would be uncandid not to add that  
this indiscreet traffickery with ,romish
 wares was in part owing to the  immense
 reading of these divines4      ,ib4 s4 
i4 p4 #bdg4 ,acts viii4 #ad-ag4    ,this
 is an argument indeed1 and one that of 
itself would suffice to  decide the     
question1 if only it could be proved1 or
 even made probable1  that by the ,holy 

,ghost in this place was meant that     
receiving of the  ,spirit to which      
,confirmation is by our ,church declared
 to be the means  and vehicle4    ,but  
this ,i suspect cannot be done4 ,the    
whole passage to which sundry  chapters 
in ,st4 ,paul's ,epistles seem to supply
 the comment1 inclines and  almost      
compels me to understand by the ,holy   
,ghost in this narrative the  miraculous
 gifts1 ,greek3 tas dynmeis1            
collectively4    ,and in no other sense 
can ,i understand the sentence 'the     
,holy ,ghost was  not yet fallen upon   
any of them'4 ,but the subject is beset 
with  difficulties from the paucity of  
particular instances recorded by the    
inspired historian1 and from the        
multitude and character of these        
instances found in the ,fathers and     
,ecclesiastical historians4      ,ib4 s4
 ii4 p4 #bed4    ,still they are all    
,greek3 dynmeis1 exhibitable powers1    
faculties4  ,were it otherwise what     
strange and fearful consequences would  

follow  from the assertion1 'the ,holy  
,spirit was not yet fallen upon any of  
them'4    ,that we misunderstand the    
gift of tongues1 and that it did not    
mean the  power of speaking foreign     
languages unlearnt1 ,i am strongly      
persuaded4    ,yea1 but this is not the 
question4 ,if my heart1 bears me witness
 that ,i  love my brother1 that ,i love 
my merciful ,saviour1 and call ,jesus   
,lord  and the ,anointed of ,god with   
joy of heart1 ,i am encouraged by       
,scripture  to infer that the ,spirit   
abideth in me2 besides that ,i know that
 of  myself1 and estranged from the     
,holy ,spirit1 ,i cannot even think a   
thought acceptable before ,god4    ,but 
how will this help me to believe that ,i
 received this ,spirit through  the     
,bishop's hands laid on my head at      
,confirmation3 when perhaps ,i am       
distinctly conscious1 that ,i loved my  
,saviour1 freely forgave1 nay1  tenderly
 yearned for the weal of1 them that     
hated me before my                      

,confirmation1--when1 indeed1 ,i must   
have been the most uncharitable of  men 
if ,i did not admit instances of the    
most exemplary faith1 charity1  and     
devotion in ,christians who do not      
practise the imposition of hands  in    
their ,churches4 ,what6 did those       
,christians1 of whom ,st4 ,luke speaks1 
not love their brethren8      ',in      
fine'4    ,i have had too frequent      
experience of professional divines1 and 
how they  identify themselves with the  
theological scheme to which they have   
been  articled1 and ,i understand too   
well the nature and the power1 the      
effect  and the consequences1 of a      
wilful faith1--where the sensation of   
positiveness is substituted for the     
sense of certainty1 and the stubborn    
clutch for quiet insight1--to wonder at 
any degree of hardihood in  matters of  
belief4    ,therefore the instant and   
deep-toned affirmative to  the question 
,and do you actually believe the        
presence of the material water in the   

baptizing of infants or adults is       
essential to their salvation1 so        
indispensably so that the omission of   
the water in the ,baptism of an         
infant who should die the day after     
would exclude that infant from the      
kingdom of heaven1 and whatever else is 
implied in the loss of    salvation8    
,i should not be surprised1 ,i say1 to  
hear this question answered with an     
emphatic1      ,yes1 ,sir6 ,i do        
actually believe this1 for thus ,i find 
it written1 and    herein begins my     
right to the name of a ,christian1 that 
,i have    exchanged my reason for the  
,holy ,scriptures3 ,i acknowledge no    
reason    but the ,bible4    ,but as    
this intrepid respondent1 though he may 
dispense with reason1  cannot quite so  
easily free himself from the obligations
 of common sense  and the canons of     
logic1--both of which demand            
consistency1 and like  consequences from
 like premisses 'in rebus ejusdem       
generis'1 in subjects  of the same      

class1--,i do find myself tempted to    
wonder1 some small deal1  at the        
unscrupulous substitution of a few drops
 of water sprinkled on  the face for the
 ,baptism1 that is1 immersion or        
dipping1 of the whole  person1 even if  
the rivers or running waters had been   
thought  non-essential4    ,and yet     
where every word in any and in all the  
four narratives is so  placed under the 
logical press as it is in this          
,discourse by ,jeremy  ,taylor1 and each
 and every incident pronounced          
exemplary1 and for the  purpose of being
 imitated1 ,i should hold even this     
hazardous4    ,but ,i must wonder a very
 great deal1 and in downright earnest1  
at the  contemptuous language which the 
same men employ in their controversies  
with the ,romish ,church1 respecting the
 corporal presence in the  consecrated  
bread and wine1 and the efficacy of     
extreme unction4    ,for my own part1   
the assertion that what is phenomenally 
bread and wine  is substantially the    

,body and ,blood of ,christ1 does not   
shock my common  sense more than that a 
few drops of water sprinkled on the face
 should  produce a momentous change1    
even a regeneration1 in the soul2 and   
does  not outrage my moral feelings half
 as much4    ,p4 ,s4 ,there is one error
 of very ill consequence to the         
reputation of  the ,christian community1
 which ,taylor shares with the ,romish  
divines1  namely1 the quoting of        
opinions1 and even of rhetorical        
flights1 from  the writings of this and 
that individual1 with ',saint' prefixed 
to his  name1 as expressing the faith of
 the ,church during the first five or   
six  centuries4    ,whereas it would    
not1 perhaps1 be very difficult to      
convince  an unprejudiced man and a     
sincere ,christian of the impossibility 
that  even the decrees of the ,general  
,councils should represent the ,catholic
  faith1 that is1 the belief essential  
to1 or necessarily consequent on1  the  
faith in ,christ common to all the      

elect4        ,footnote #a3 ,the        
references are here given to ,heber's   
edition1 #ahbb4 ,ed4      ,footnote #b3 
,the page however remains a blank4 ,but 
a little essay on  punctuation by the   
,author is in the ,editor's possession1 
and will be  published hereafter4--,ed4 
,footnote #c3 ,see ,euseb4 ',hist4' iii4
 #bg4--;,ed4      ,footnote #d3         
',vindication1 c4 ,quer4' #ac1 #ad1     
#ae4--;,ed4      ,footnote #e3 ,see the 
form previously exhibited in this       
volume1  p4 #ic4--;,ed4      ,footnote  
#f3 ',mark' viii4 #bi4 ',luke' ix4      
#bj4--;,ed4      ,footnote #g3 #a       
',pet'4 v4 #ac4--;,ed4      ,footnote   
#h3 ,lightfoot and ,wall use this strong
 argument for the  lawfulness and       
implied duty of ,infant ,baptism in the 
,christian ,church4  ,it was the        
universal practice of the ,jews to      
baptize the infant children  of         
proselytes as well as their parents4    
,instead1 therefore1 of ,christ's       
silence as to infants by name in his    

commission to baptize all nations  being
 an argument that he meant to exclude   
them1 it is a sign that he  meant to    
include them4 ,for it was natural that  
the precedent custom  should prevail1   
unless it were expressly forbidden4 ,the
 force of this1  however1 is limited to 
the ceremony2--its character and        
efficacy are not  established by        
it4--,ed4      ,footnote #i3 ,the       
,author's views of ,baptism are stated  
more fully and  methodically in the     
',aids to ,reflection'2 but even that   
statement is  imperfect1 and            
consequently open to objection1 as was  
frequently  admitted by ,mr4 ,c4        
himself4 ,the ,editor is unable to say  
what precise  spiritual efficacy the    
,author ultimately ascribed to ,infant  
,baptism2 but  he was certainly an      
advocate for the practice1 and appeared 
as sponsor  at the font for more than   
one of his friends' children4 ,see his  
',letter  to a ,godchild'1 printed1 for 
this purpose1 at the end of this volume2

  his ',sonnet on his ,baptismal        
,birthday'1 7',poet4 ,works'1 ii4 p4    
#aea47 in  the tenth line of which1 in  
many copies1 there was a misprint of    
'heart'  for 'front2' and the ',table   
,talk'1 #bnd edit4 p4 #ahc4 ,ed4        
,footnote #aj3 ',deut4' xiii4 #a-e4     
xviii4 #bb4--;,ed4      ,footnote #aa3  
',galat4' i4 #h1 #i4--;,ed4             
,footnote #ab3 ,pp4 #bjf-bbg4 ,ed4      
,footnote #ac3 ,with reference to all   
these notes on ,original ,sin1 see      
',aids to ,reflection'1 p4              
#bej-bhf4--;,ed4      ,footnote #ad3    
',aids to ,reflection'1 p4 #bgd4--;,ed4 
,footnote #ae3 ,ante4 ',vindication1 c4'
 p4 #ceg-h4      ,footnote #af3 ,ibid4  
,footnote #ag3      ',dupliciter vero   
sanguis ,christi et caro intelligitur1  
spiritualis    ilia atque divina1 de qua
 ipse dixit1 ,caro mea vere est cibus1  
c41    vel caro et sanguis1 qu crucifixa
 est1 et qui militis effusus est        
lancea4'    ,in ',epist4 ,ephes4' c4i4  
,footnote #ah3 ,see ',table ,talk'1 p4  

#gb1 second edit4 ,ed4      ,footnote   
#ai3      ',ipsum regem tradunt1        
volventem commentaries ,num1 quum ibi   
occulta    solennia sacrificia ,jovi    
,elicio facta invenisset1 operatum his  
sacris    se abdidisse2 sed non rite    
initum aut curatum id sacrum esse2 nee  
solum nullam ei oblatam ,clestium       
speciem1 sed ira ,jovis1 sollicitati    
prava religione1 fulmine ictum cum domo 
conflagrasse4'    ,l4 i4 c4 xxxi4--,ed4 
,footnote #bj3      ,this also rests    
upon the practice apostolical and       
traditive    interpretation of holy     
,church1 and yet cannot be denied that  
so it    ought to be1 by any man that   
would not have his ,christendom         
suspected4    ,to these ,i add the      
communion of women1 the distinction of  
books    apocryphal from canonical1 that
 such books were written by such        
,evangelists and ,apostles1 the whole   
tradition of ,scripture itself1 the     
,apostles' ,creed1 c4 444 ,these and    
divers others of greater    consequence1

 7which ,i dare not specify for fear of 
being    misunderstood17 rely but upon  
equal faith with this of ,episcopacy1   
c4--,ed4      ,footnote #ba3 ,s4 xxvi4  
,footnote #bb3 ,s4 iv4 #d4--;,ed4       
,,notes ,,on ,,the ,,pilgrim',s         
,,progress4    ,i know of no book1 the  
,bible excepted1 as above all           
comparison1 which ,i1  according to my  
judgment and experience1 could so safely
 recommend as  teaching and enforcing   
the whole saving truth according to the 
mind that  was in ,christ ,jesus1 as the
 ,pilgrim's ,progress4 ,it is1 in my    
conviction1  incomparably the best      
',summa ,theologi ,evangelic' ever      
produced by  a writer not miraculously  
inspired4    ,june #ad1 #ahcj4      ,it 
disappointed1 nay surprised me1 to find 
,robert ,southey express  himself so    
coldly respecting the style and diction 
of the ,pilgrim's  ,progress4 ,i can    
find nothing homely in it but a few     
phrases and single  words4 ,the         
conversation between ,faithful and      

,talkative #a is a model of  unaffected 
dignity and rhythmical flow4            
,,southey',s ,,life ,,of ,,bunyan4      
,p4 xiv4      ,we intended not1 says    
,baxter1 to dig down the banks1 or pull 
up the    hedge1 and lay all waste and  
common1 when we desired the ,prelates'  
tyranny might cease4 ,no2 for the       
intention had been under the pretext    
of abating one tyranny to establish a   
far severer and more galling in    its  
stead3 in doing this the banks had been 
thrown down1 and the hedge    destroyed2
 and while the bestial herd who broke in
 rejoiced in the    havoc1 ,baxter1 and 
other such erring though good men1 stood
 marvelling    at the mischief1 which   
never could have been effected1 if they 
had not    mainly assisted in it4       
,but the question is1 would these       
'erring good' men have been either      
willing or able to assist in this work1 
if the more erring ,lauds and  ,sheldons
 had not run riot in the opposite       
direction8 ,and as for the  'bestial    

herd1'--compare the whole body of       
,parliamentarians1 all the  fanatical   
sects included1 with the royal and      
prelatical party in the  reign of       
,charles ,,ii4 ,these were1 indeed1 a   
bestial herd4 ,see ,baxter's  unwilling 
and ,burnet's honest description of the 
moral discipline  throughout the realm  
under ,cromwell4      ,ib4 p4 xv4       
,they passed with equal facility from   
strict ,puritanism to the utmost        
license of practical and theoretical    
impiety1 as ,antinomians or as          
,atheists1 and from extreme profligacy  
to extreme superstition in any    of its
 forms4    ',they6' ,how many8 and of   
these how many that would not have been 
in  ,bedlam1 or fit for it1 under some  
other form8 ,a madman falls into love   
or religion1 and then1 forsooth6 it is  
love or religion that drove him  mad4   
,ib4 p4 xxi4      ,in an evil hour were 
the doctrines of the ,gospel            
sophisticated with    questions which   
should have been left in the ,schools   

for those who are    unwise enough to   
employ themselves in excogitations of   
useless    subtlety4    ,but what1 at   
any rate1 had ,bunyan to do with the    
,schools8 ,his  perplexities clearly    
rose out of the operations of his own   
active but  unarmed mind on the words of
 the ,apostle4 ,if anything is to be    
arraigned1 it must be the ,bible in     
,english1 the reading of which is       
imposed 7and1 in my judgment1 well and  
wisely imposed7 as a duty on all  who   
can read4 ,though ,protestants1 we are  
not ignorant of the occasional  and     
partial evils of promiscuous            
,bible-reading2 but we see them vanish  
when we place them beside the good4     
,ib4 p4 xxiv4      ,false notions of    
that corruption of our nature which it  
is almost as    perilous to exaggerate  
as to dissemble4    ,i would have said  
which it is almost as perilous to       
misunderstand as to  deny4      ,ib4 p4 
xli4 c4      ,but the wickedness of the 
tinker has been greatly over-charged2   

and it    is taking the language of     
self-accusation too literally1 to       
pronounce    of ,john ,bunyan that he   
was at any time depraved4 ,the worst of 
what he    was in his worst days is to  
be expressed in a single word 444 he had
    been a blackguard1 c4    ,all this  
narrative1 with the reflections on the  
facts1 is admirable and  worthy of      
,robert ,southey3 full of good sense and
 kind feeling--the  wisdom of love4     
,ib4 p4 lxi4      ,but the ,sectaries   
had kept their countrymen from it 7the  
,common ,prayer    ,book71 while they   
had the power1 and ,bunyan himself in   
his sphere    laboured to dissuade them 
from it4    ,surely the fault lay in the
 want1 or in the feeble and inconsistent
  manner1 of determining and supporting 
the proper powers of the ,church4  ,in  
fact1 the ,prelates and leading divines 
of the ,church were not only at         
variance with each other1 but each with 
himself4    ,one party1 the more        
faithful and less modified disciples of 

the first  ,reformers1 were afraid of   
bringing anything into even a semblance 
of a  co-ordination with the            
,scriptures2 and1 with the terriculum of
 ,popery  ever before their eyes1       
timidly and sparingly allowed to the    
,church any  even subordinate power     
beyond that of interpreting the         
,scriptures2 that  is1 of finding the   
ordinances of the ,church implicitly    
contained in the  ordinances of the     
inspired writers4    ,but as they did   
not assume infallibility in their       
interpretations1 it  amounted to nothing
 for the consciences of such men as     
,bunyan and a  thousand others4    ,the 
opposite party1 ,laud1 ,taylor1 and the 
rest1 with a sufficient  dislike of the 
,pope 7that is1 at ,rome7 and of the    
grosser theological  corruptions of the 
,romish ,church1 yet in their hearts as 
much averse to  the sentiments and      
proceedings of ,luther1 ,calvin1 ,john  
,knox1 ,zuinglius1  and their fellows1  
and proudly conscious of their superior 

learning1  sought to maintain their     
ordinances by appeals to the ,fathers1  
to the  recorded traditions and doctrine
 of the ,catholic priesthood during the 
first five or six centuries1 and        
contended for so much that virtually    
the ,scriptures were subordinated to the
 ,church1 which yet they did not  dare  
distinctly to say out4    ,the result   
was that the ,anti-,prelatists answered 
them in the gross by  setting at nought 
their foundation1 that is1 the worth1   
authority and  value of the ,fathers4   
,so much for their variance with each   
other4 ,but each vindicator of our      
established ,liturgy and ,discipline was
 divided in himself3 he minced  this out
 of fear of being charged with ,popery1 
and that he dared not  affirm for fear  
of being charged with disloyalty to the 
,king as the head  of the ,church4      
,the distinction between the ,church of 
which the king is the rightful  head1   
and the ,church which hath no head but  
,christ1 never occurred  either to them 

or to their antagonists2 and as little  
did they succeed  in appropriating to   
,scripture what belonged to ,scripture1 
and to the  ,church what belonged to the
 ,church4    ,all things in which the   
temporal is concerned may be reduced to 
a  pentad1 namely1 prothesis1 thesis1   
antithesis1 mesothesis and synthesis4   
,so here--                              
',prothesis'                            
,christ1 the ,word           ',thesis'  
',mesothesis'       ',antithesis'  ,the 
,scriptures     ,the ,holy ,spirit      
,the ,church                            
',synthesis'                      ,the  
,preacher    #b      ,ib4 p4 lxiii4     
,but there are two ways of obeying1 he  
observed2 the one to do that    which ,i
 in my conscience do believe that ,i am 
bound to do1 actively2    and where ,i  
cannot obey actively1 there ,i am       
willing to lie down1 and    to suffer   
what they shall do unto me4    ,genuine 
,christianity worthy of ,john and ,paul6
      ,ib4 p4 lxv4    ,i am not         

conscious of any warping power that     
could have acted for so  very long a    
period2 but from sixteen to now1 sixty  
years of age1 ,i have  retained the very
 same convictions respecting the        
,stuarts and their  adherents4 ,even to 
,lord ,clarendon ,i never could quite   
reconcile myself4    ,how often the pen 
becomes the tongue of a systematic      
dream1--a  somniloquist6 ,the sunshine1 
that is1 the comparative power1 the     
distinct  contra-distinguishing judgment
 of realities as other than mere        
thoughts1  is suspended4 ,during this   
state of continuous1 not                
single-mindedness1  but                 
one-side-mindedness1 writing is manual  
somnambulism2 the somnial  magic        
superinduced on1 without suspending1 the
 active powers of the mind4      ,ib4 p4
 lxxix4      ,they that will have       
heaven1 they must run for it1 because   
the devil1    the law1 sin1 death and   
hell1 follow them4 ,there is never a    
poor soul    that is going to heaven1   

but the devil1 the law1 sin1 death and  
hell    make after that soul4 ',the     
devil1 your adversary1 as a roaring     
lion1    goeth about seeking whom he may
 devour4' ,and ,i will assure you the   
devil is nimble2 he can run apace2 he is
 light of foot2 he hath    overtaken    
many2 he hath turned up their heels1 and
 hath given them an    everlasting fall4
 ,also the law6 that can shoot a great  
way3 have a    care thou keep out of the
 reach of those great guns the ,ten     
,commandments6 ,hell also hath a wide   
mouth1 c4    ,it is the fashion of the  
day to call every man1 who in his       
writings or  discourses gives a         
prominence to the doctrines on which1   
beyond all  others1 the first ,reformers
 separated from the ,romish communion1 a
  ,calvinist4 ,bunyan may have been one1
 but ,i have met with nothing in his    
writings 7except his ,anti-pdobaptism1  
to which too he assigns no saving       
importance7 that is not much more       
characteristically ,lutheran2 for       

instance1 this passage is the very echo 
of the chapter on the ,law and  ,gospel1
 in ,luther's ',table ,talk'4    ,it    
would be interesting1 and ,i doubt not1 
instructive1 to know the  distinction in
 ,bunyan's mind between the devil and   
hell4      ,ib4 p4 xcvii4      ,bunyan  
concludes with something like a promise 
of a third part4 ,there    appeared one 
after his death1 and it has had the     
fortune to be    included in many       
editions of the original work4    ,it is
 remarkable that ,southey should not    
have seen1 or having seen1 have         
forgotten to notice1 that this third    
part is evidently written by some       
,romish priest or missionary in         
disguise4          ,,life ,,of ,,bunyan4
 #c      ,the early part of his life was
 an open course of wickedness4          
,southey1 in the ,life prefixed to his  
edition of the ,pilgrim's ,progress1    
has1 in a manner worthy of his head and 
heart1 reduced this oft repeated  charge
 to its proper value4 ,bunyan was never1

 in our received sense of  the word1    
wicked4 ,he was chaste1 sober1 honest2  
but he was a bitter  blackguard2 that   
is1 damned his own and his neighbour's  
eyes on slight  or no occasion1 and was 
fond of a row4 ,in this our excellent   
,laureate  has performed an important   
service to morality4 ,for the           
transmutation of  actual reprobates into
 saints is doubtless possible2 but like 
the many  recorded facts of corporeal   
alchemy1 it is not supported by modern  
experiments4          ,,the ,,pilgrim',s
 ,,progress4    ,part i4 p4 ,,ii4       
,as ,i walked through the wilderness of 
this world4    ,that in the ,apocalypse 
the wilderness is the symbol of the     
world1 or  rather of the worldly life1  
,bunyan discovered by the instinct of a 
similar genius4 ,the whole ,jewish      
history1 indeed1 in all its details is  
so admirably adapted to1 and suggestive 
of1 symbolical use1 as to  justify the  
belief that the spiritual application1  
the interior and  permanent sense1 was  

in the original intention of the        
inspiring ,spirit1  though it might not 
have been present1 as an object of      
distinct  consciousness1 to the inspired
 writers4      ,ib4        444 where was
 a den4    ,the jail4 ,mr4 ,bunyan wrote
 this precious book in ,bedford jail1   
where he  was confined on account of his
 religion4 ,the following anecdote is   
related of him4 ,a ,quaker came to the  
jail1 and thus addressed him3           
,friend ,bunyan1 the ,lord sent me to   
seek for thee1 and ,i have been         
through several counties in search of   
thee1 and now ,i am glad ,i have        
found thee4    ,to which ,mr4 ,bunyan   
replied1      ,friend1 thou dost not    
speak the truth in saying the ,lord sent
 thee to    seek me2 for the ,lord well 
knows that ,i have been in this jail for
    some years2 and if he had sent thee1
 he would have sent thee here           
directly4    ',note in ,edwards'4       
,this is a valuable anecdote1 for it    
proves1 what might have been  concluded 

'a priori'1 that ,bunyan was a man of   
too much genius to be a  fanatic4 ,no   
two qualities are more contrary than    
genius and fanaticism4  ,enthusiasm1    
indeed1 ,greek3 o thes en haemin1 is    
almost a synonyme of  genius2 the moral 
life in the intellectual light1 the will
 in the  reason2 and without it1 says   
,seneca1 nothing truly great was ever   
achieved by man4      ,ib4 p4 #ab4      
,and not being able longer to contain1  
he brake out with a lamentable    cry1  
saying1 ,what shall ,i do8      ,reader1
 was this ever your case8 ,did you ever 
see your sins1 and feel    the burden of
 them1 so as to cry out in the anguish  
of your soul1 ,what    must ,i do to be 
saved8 ,if not1 you will look on this   
precious book as    a romance or        
history1 which no way concerns you2 you 
can no more    understand the meaning of
 it than if it were wrote in an unknown 
tongue1 for you are yet carnal1 dead in 
your sins1 lying in the arms    of the  
wicked one in false security4 ,but this 

book is spiritual2 it    can only be    
understood by spiritually quickened     
souls who have    experienced that      
salvation in the heart1 which begins    
with a sight of    sin1 a sense of sin1 
a fear of destruction and dread of      
damnation4    ,such and such only       
commence ,pilgrims from the ,city of    
,destruction to    the heavenly kingdom4
    ',note in ,edwards'4    ,most true4 
,it is one thing to perceive and        
acknowledge this and that  particular   
deed to be sinful1 that is1 contrary to 
the law of reason or  the commandment of
 ,god in ,scripture1 and another thing  
to feel sin  within us independent of   
particular actions1 except as the common
 ground  of them4 ,and it is this latter
 without which no man can become a      
,christian4      ,ib4 p4 #ci4      ,now 
whereas thou sawest that as soon as the 
first began to sweep1 the    dust did so
 fly about that the room by him could   
not be cleansed1 but    that thou wast  
almost choked therewith2 this is to show

 thee1 that the    ,law1 instead of     
cleansing the heart 7by its working7    
from sin1 doth    revive1 put strength  
into1 and increase it in the soul1 even 
as it    doth discover and forbid it2   
for it doth not give power to subdue4   
,see ,luther's ',table ,talk'4 ,the     
chapters in that work named ,law and    
,gospel1 contain the very marrow of     
divinity4 ,still1 however1 there        
remains much to be done on this subject2
 namely1 to show how the  discovery of  
sin by the ,law tends to strengthen the 
sin2 and why it must  necessarily have  
this effect1 the mode of its action on  
the appetites  and impetites through the
 imagination and understanding2 and to  
exemplify all this in our actual        
experience4      ,ib4 p4 #dj4      ,then
 ,i saw that one came to ,passion1 and  
brought him a bag of    treasure1 and   
poured it down at his feet2 the which he
 took up1 and    rejoiced therein1 and  
withal laughed ,patience to scorn2 but  
,i beheld    but awhile1 and he had     

lavished all away1 and had nothing left 
him but    rags4    ,one of the not many
 instances of faulty allegory in ',the  
,pilgrim's  ,progress'2 that is1 it is  
no allegory4 ,the beholding but awhile1 
and  the change into nothing but rags1  
is not legitimately imaginable4 ,a      
longer time and more interlinks are     
requisite4 ,it is a hybrid compost of   
usual images and generalized words1 like
 the ,nile-born nondescript1 with  a    
head or tail of organized flesh1 and a  
lump of semi-mud for the body4  ,yet1   
perhaps1 these very defects are         
practically excellencies in  relation to
 the intended readers of ',the          
,pilgrim's ,progress'4      ,ib4 p4 #dc4
      ,the ,interpreter answered1 ,this 
is ,christ1 who continually1 with the   
oil of his grace1 maintains the work    
already begun in the heart2 by    the   
means of which1 notwithstanding what the
 ,devil can do1 the souls    of his     
people prove gracious still4 ,and in    
that thou sawest that the    man stood  

behind the wall to maintain the fire1   
this is to teach thee1    that it is    
hard for the tempted to see how this    
work of grace is    maintained in the   
soul4    ,this is beautiful2 yet ,i     
cannot but think it would have been     
still more  appropriate1 if the         
waterpourer had been a ,mr4 ,legality1 a
 prudentialist  offering his calculation
 of consequences as the moral antidote  
to guilt  and crime2 and if the         
oil-instillator1 out of sight and from  
within1 had  represented the corrupt    
nature of man1 that is1 the spiritual   
will  corrupted by taking up a nature   
into itself4      ,ib4      ,what1 then1
 has the sinner who is the subject of   
grace no hand in    keeping up the work 
of grace in the heart8 ,no6 ,it is plain
 ,mr4 ,bunyan    was not an ,arminian4  
',note in ,edwards'4    ,if by          
metaphysics we mean those truths of the 
pure reason which always  transcend1 and
 not seldom appear to contradict1 the   
understanding1 or  7in the words of the 

great ,apostle7 spiritual verities which
 can only be  spiritually discerned--and
 this is the true and legitimate meaning
 of  metaphysics1 ,greek3 met t         
physik--then ,i affirm1 that this very  
controversy between the ,arminians and  
the ,calvinists1 in which both are      
partially right in what they affirm1 and
 both wholly wrong in what they  deny1  
is a proof that without metaphysics     
there can be no light of faith4         
,ib4 p4 #de4      ,i left off to watch  
and be sober2 ,i laid the reins upon the
 neck of my    lusts    ,this single    
paragraph proves1 in opposition to the  
assertion in the  preceding note in     
,edwards1 that in ,bunyan's judgment    
there must be at  least a negative      
co-operation of the will of man with the
 divine grace1  an energy of            
non-resistance to the workings of the   
,holy ,spirit4 ,but the  error of the   
,calvinists is1 that they divide the    
regenerate will in man  from the will of
 ,god1 instead of including it4         

,ib4 p4 #di4      ,so ,i saw in my      
dream1 that just as ,christian came up  
with the ,cross1    his burden loosed   
from off his shoulders1 and fell from   
off his back1    and began to tumble2   
and so continued to do1 till it came to 
the mouth    of the sepulchre1 where it 
fell in1 and ,i saw it no more4    ',we 
know that the ,son of ,god is come1 and 
hath given us an  understanding' 7or    
discernment of reason7 'that we may know
 him that is  true1 and we are in him   
that is true1 even in his son ,jesus    
,christ4 ,this  is the true ,god and    
eternal life4 ,little children1 keep    
yourselves from  idols'4 #a4 ,john1 v4  
#bj1 #ba4    ,alas6 how many            
,protestants make a mental idol of the  
,cross1 scarcely  less injurious to the 
true faith in the ,son of ,god than the 
wooden  crosses and crucifixes of the   
,romanists6--and this1 because they have
  not been taught that ,jesus was both  
the ,christ and the great symbol of     
,christ4    ,strange1 that we can       

explain spiritually1 what to take up the
 cross of  ,christ1 to be crucified with
 ,christ1 means2--yet never ask what the
  ,crucifixion itself signifies1 but    
rest satisfied in the historic image4   
,that one declaration of the ,apostle1  
that by wilful sin we 'crucify the  ,son
 of ,god afresh'1 might have roused us  
to nobler thoughts4      ,ib4 p4 #eb4   
,and besides1 say they1 if we get into  
the way1 what matters which way    we   
get in8 ,if we are in1 we are in4 ,thou 
art but in the way1 who1 as    we       
perceive1 came in at the gate3 and we   
are also in the way1 that    came       
tumbling over the wall3 wherein now is  
thy condition better than    ours8      
,the allegory is clearly defective1     
inasmuch as 'the way' represents two    
diverse meanings2    #a4 the outward    
profession of ,christianity1 and  #b4   
the inward and spiritual grace4    ,but 
it would be very difficult to mend it4  
#ahcj4      ,in this instance 7and it   
is1 ,i believe1 the only one in the     

work17 the  allegory degenerates into a 
sort of pun1 that is1 in the two senses 
of  the word 'way1' and thus supplies   
,formal and ,hypocrite with an argument 
which ,christian cannot fairly answer1  
or rather one to which ,bunyan  could   
not make his ,christian return the      
proper answer without  contradicting the
 allegoric image4    ,for the obvious   
and only proper answer is3 ,no6 you are 
not in the same  'way' with me1 though  
you are walking on the same 'road4'     
,but it has a worse defect1 namely1 that
 it leaves the reader uncertain  as to  
what the writer precisely meant1 or     
wished to be understood1 by  the        
allegory4    ,did ,bunyan refer to the  
,quakers as rejecting the outward       
,sacraments of  ,baptism and the ,lord's
 ,supper8    ,if so1 it is the only     
unspiritual passage in the whole        
beautiful  allegory1 the only trait of  
sectarian narrow-mindedness1 and1 in    
,bunyan's own language1 of legality4    
,but ,i do not think that this was      

,bunyan's intention4 ,i rather suppose  
that he refers to the ,arminians and    
other ,pelagians1 who rely on the       
coincidence of their actions with the   
,gospel precepts for their  salvation1  
whatever the ground or root of their    
conduct may be2 who  place1 in short1   
the saving virtue in the stream1 with   
little or no  reference to the source4  
,but it is the faith acting in our poor 
imperfect deeds that alone saves  us2   
and even this faith is not ours1 but the
 faith of the ,son of ,god in  us4      
',i am crucified with ,christ3          
nevertheless ,i live2 yet not ,i1 but   
,christ liveth in me2 and the life which
 ,i now live in the flesh ,i live    by 
the faith of the ,son of ,god1 who loved
 me and gave himself for me4'      ,gal4
 ii4 #bj4    ,illustrate this by a      
simile4 ,labouring under chronic        
'bronchitis'1 ,i am  told to inhale     
chlorine as a specific remedy2 but ,i   
can do this only by  dissolving a       
saturated solution of the gas in warm   

water1 and then  breathing the vapour4  
,now what the aqueous vapour or steam is
 to the  chlorine1 that our deeds1 our  
outward life1 ,greek3 bos1 is to faith4 
,ib4 p4 #ee4      ,and the other took   
directly up the way to ,destruction1    
which led him    into a wide field1 full
 of dark mountains1 where he stumbled   
and fell1    and rose no more4    ,this 
requires a comment4 ,a wide field full  
of mountains and of dark  mountains1    
where ,hypocrite stumbled and fell6 ,the
 images here are  unusually obscure4    
,ib4 p4 #gj4      ,they showed him      
,moses' rod1 the hammer and nail with   
which ,jael slew    ,sisera4    ,i      
question whether it would be possible to
 instance more strikingly the  power of 
a predominant idea 7that true mental    
kaleidoscope with  richly-coloured      
glass7 on every object brought before   
the eye of the  mind through its medium1
 than this conjunction of ,moses' rod   
with the  hammer of the treacherous     
assassin ,jael1 and similar encomiastic 

references to the same detestable       
murder1 by ,bunyan and men like ,bunyan1
  good1 pious1 purely-affectioned       
disciples of the meek and holy ,jesus2  
yet the erroneous preconception that    
whatever is uttered by a ,scripture     
personage is1 in fact1 uttered by the   
infallible ,spirit of ,god1 makes       
,deborahs of them all4    ,but what     
besides ought we to infer from this and 
similar facts8 ,surely1  that the faith 
in the heart overpowers and renders     
innocent the errors  of the             
understanding and the delusions of the  
imagination1 and that  sincerely pious  
men purchase1 by inconsistency1         
exemption from the  practical           
consequences of particular errors4      
,ib4 p4 #gf4      ,all this is true1 and
 much more which thou hast left out1 c4 
,this is    the best way2 to own        
,satan's charges1 if they be true2 yea1 
to    exaggerate them also1 to exalt the
 riches of the grace of ,christ above   
all1 in pardoning all of them freely4   

',note in ,edwards'4    ,that is1 to say
 what we do not believe to be true6     
',will ye speak  wickedly for ,god1 and 
talk deceitfully for him8' said         
righteous ,job4      ,ib4 p4 #hc4       
,one thing ,i would not let slip3 ,i    
took notice that now poor ,christian    
was so confounded1 that he did not know 
his own voice2 and thus ,i    perceived 
it3 just when he was come over against  
the mouth of the    burning pit1 one of 
the wicked ones got behind him1 and     
stepped up    softly to him1 and        
whisperingly suggested many grievous    
blasphemies to    him1 which he verily  
thought had proceeded from his own mind4
    ,there is a very beautiful letter of
 ,archbishop ,leighton's to a lady      
under a similar distemperature of the   
imagination4 #d ,in fact1 it can        
scarcely not happen under any weakness  
and consequent irritability of  the     
nerves to persons continually occupied  
with spiritual  self-examination4 ,no   
part of the pastoral duties requires    

more  discretion1 a greater practical   
psychological science4 ,in this1 as in  
what not8    ,luther is the great model2
 ever reminding the individual that not 
he1  but ,christ1 is to redeem him2 and 
that the way to be redeemed is to  think
 with will1 mind1 and affections on     
,christ1 and not on himself4 ,i  am a   
sin-laden being1 and ,christ has        
promised to loose the whole burden  if  
,i but entirely trust in him4    ,to    
torment myself with the detail of the   
noisome contents of the fardel  will but
 make it stick the closer1 first to my  
imagination and then to  my unwilling   
will4      ,ib4      ,for that he       
perceived ,god was with them1 though in 
that dark and    dismal state2 and why  
not1 thought he1 with me1 though by     
reason of    the impediment that attends
 this place1 ,i cannot perceive it8 ,but
 it    may be asked1 ,why doth the ,lord
 suffer his children to walk in such    
darkness8 ,it is for his glory3 it tries
 their faith in him1 and    excites     

prayer to him3 but his love abates not  
in the least towards    them1 since he  
lovingly inquires after them1 ',who is  
there among you    that feareth the     
,lord and walketh in darkness1 and hath 
no light8'    ,then he gives most       
precious advice to them3 ',let him trust
 in the    ,lord'1 and 'stay himself    
upon his ,god'4    ,yes6 even in the    
sincerest believers1 being men of       
reflecting and  inquiring minds1 there  
will sometimes come a wintry season1    
when the  vital sap of faith retires to 
the root1 that is1 to atheism of the    
will4  ',but though he slay me1 yet will
 ,i cling to him4'      ,ib4 p4 #he4    
,and as for the other 7,pope71 though he
 be yet alive1 he is1 by reason    of   
age1 and also of the many shrewd brushes
 that he met with in his    younger     
days1 grown so crazy and stiff in his   
joints1 that he can now    do little    
more than sit in his cave's mouth1      
grinning at pilgrims as    they go by1  
and biting his nails because he cannot  

come at them4    ,o that ,blanco ,white 
would write in ,spanish the progress of 
a pilgrim  from the ,pope's cave to the 
,evangelist's wicket-gate and the       
,interpreter's house6    #ahcf4         
,ib4 p4 #ajd4      ,and let us assure   
ourselves that1 at the day of doom1 men 
shall be    judged according to their   
fruit4 ,it will not be said then1 ,did  
you    believe8 but ,were you doers or  
talkers only8 and accordingly shall     
be judged4    ,all the doctors of the   
,sorbonne could not have better stated  
the ,gospel  'medium' between           
,pelagianism and                        
,antinomian-,solifidianism1 more        
properly  named ,sterilifidianism4 ,it  
is1 indeed1 faith alone that saves us2  
but it  is such a faith as cannot be    
alone4 ,purity and beneficence are the  
'epidermis1' faith and love the 'cutis  
vera' of ,christianity4 ,morality  is   
the outward cloth1 faith the lining2    
both together form the  wedding-garment 
given to the true believer in ,christ1  

even his own  garment of righteousness1 
which1 like the loaves and fishes1 he   
mysteriously multiplies4 ,the images of 
the sun in the earthly dew-drops  are   
unsubstantial phantoms2 but ,god's      
thoughts are things3 the images of      
,god1 of the ,sun of ,righteousness1 in 
the spiritual dew-drops are  substances1
 imperishable substances4      ,ib4 p4  
#aed4      ,fine-spun speculations and  
curious reasonings lead men from simple 
truth and implicit faith into many      
dangerous and destructive errors4       
,the ,word records many instances of    
such for our caution4 ,be warned to     
study simplicity and godly sincerity4   
',note in ,edwards on ,doubting         
,castle4'    ,and pray what does        
implicit faith lead men into8           
,transubstantiation and  all the        
abominations of priest-worship4 ,and    
where is the ,scriptural  authority for 
this implicit faith8 ,assuredly not in  
,st4 ,john1 who tells  us that ,christ's
 life is and manifests itself in us as  

the light of man2  that he came to bring
 light as well as immortality4          
,assuredly not in ,st4  ,paul1 who      
declares all faith imperfect and        
perilous without insight and            
understanding2 who prays for us that we 
may comprehend the deep things  even of 
,god himself4 ,for the ,spirit          
discerned1 and the ,spirit by which  we 
discern1 are both ,god2 the ,spirit of  
truth through and in ,christ from  the  
,father4    ,mournful are the errors    
into which the zealous but unlearned    
preachers  among the dissenting         
,calvinists have fallen respecting      
absolute  election1 and discriminative1 
yet reasonless1 grace3--fearful this    
divorcement of the ,holy ,will1 the one 
only ,absolute ,good1 that1  eternally  
affirming itself as the ,i ,,am1        
eternally generateth the ,word1  the    
absolute ,being1 the ,supreme ,reason1  
the ,being of all ,truth1 the  ,truth of
 all ,being3--fearful the divorcement   
from the reason2 fearful  the doctrine  

which maketh ,god a power of darkness1  
instead of the ,god of  light1 the      
,father of the light which lighteth     
every man that cometh into  the world6  
,this we know and this we are taught by 
the holy ,apostle ,paul2 that  without  
will there is no ground or base of sin2 
that without the law  this ground or    
base cannot become sin2 7hence we do not
 impute sin to  the wolf or the tiger1  
as being without or below the law27 but 
that with  the law cometh light into the
 will2 and by this light the will       
becometh  a free1 and therefore a       
responsible1 will4    ,yea6 the law is  
itself light1 and the divine light      
becomes law by its  relation and        
opposition to the darkness2 the will of 
,god revealed in its  opposition to the 
dark and alien will of the fallen       
,spirit4 ,this  freedom1 then1 is the   
free gift of ,god2 but does it therefore
 cease to  be freedom8    ,all the      
sophistry of the ,predestinarians rests 
on the false notion of  eternity as a   

sort of time antecedent to time4 ,it is 
timeless1 present  with and in all      
times4    ,there is an excellent        
discourse of the great ,hooker's1       
affixed with two  or three others to his
 ,ecclesiastical ,polity1 on the final  
perseverance  of ,saints2 #e but yet ,i 
am very desirous to meet with some      
judicious  experimental treatise1 in    
which the doctrine1 with the ,scriptures
 on  which it is grounded1 is set forth 
more at large2 as likewise the rules  by
 which it may be applied to the purposes
 of support and comfort1  without danger
 of causing presumption and without     
diminishing the dread  of sin4    ,above
 all1 ,i am anxious to see the subject  
treated with as little  reference as    
possible to the divine predestination   
and foresight2 the  argument from the   
latter being a mere identical           
proposition followed by  an assertion of
 ,god's prescience4    ,those who will  
persevere1 will persevere1 and ,god     
foresees2 and as to  the proof from     

predestination1 that is1 that he who    
predestines the end  necessarily        
predestines the adequate means1 ,i can  
more readily imagine  logical           
consequences adverse to the sense of    
responsibility than  ,christian         
consequences1 such as an individual may 
apply for his own  edification4    ,and 
,i am persuaded that the doctrine does  
not need these supports1  according1 ,i 
mean1 to the ordinary notion of         
predestination4 ,the  predestinative    
force of a free agent's own will in     
certain absolute  acts1 determinations1 
or elections1 and in respect of which   
acts it is  one either with the divine  
or the devilish will2 and if the former1
 the  conclusions to be drawn from      
,god's goodness1 faithfulness1 and      
spiritual  presence2 these supply       
grounds of argument of a very different 
character1 especially where the mind has
 been prepared by an insight  into the  
error and hollowness of the antithesis  
between liberty and  necessity4         

,ib4 p4 #agh4      ,but how contrary to 
this is the walk and conduct of some who
 profess    to be pilgrims1 and yet can 
wilfully and deliberately go upon the   
,devil's ground1 and indulge themselves 
in carnal pleasures and sinful          
diversions4      ',note in ,edwards on  
the ,enchanted ,ground'4    ,but what   
pleasures are carnal1--what are sinful  
diversions1--so ,i mean  as that ,i may 
be able to determine what are not8 ,shew
 us the criterion1  the general         
principle2 at least explain whether each
 individual case is  to be decided for  
the individual by his own experience of 
the effects of  the pleasure or the     
diversion1 in dulling or distracting his
 religious  feelings2 or can a list1 a  
complete list1 of all such pleasures be 
made  beforehand8        ,,part ,,iii4  
',in initio'4    ,i strongly suspect    
that this third part1 which ought not to
 have been  thus conjoined with         
,bunyan's work1 was written by a ,roman 
,catholic  priest1 for the very purpose 

of counteracting the doctrine of faith  
so  strongly enforced in the genuine    
,progress4      ,ib4 p4 #ddc1 in        
,edwards4      ,against all which evils 
fasting is the proper remedy4    ,it    
would have been well if the writer had  
explained exactly what he  meant by the 
fasting1 here so strongly recommended2  
during what period  of time abstinence  
from food is to continue and so on4 ,the
 effects1 ,i  imagine1 must in good     
measure depend on the health of the     
individual4 ,in  some constitutions1    
fasting so disorders the stomach as to  
produce the  very contrary of           
good2--confusion of mind1 loose         
imaginations against  the man's own     
will1 and the like4      ',in fine'4    
,one of the most influential arguments1 
one of those the force of which ,i  feel
 even more than ,i see1 for the divinity
 of the ,new ,testament1 and  with      
especial weight in the writings of ,john
 and ,paul1 is the  unspeakable         
difference between them and all other   

the earliest extant  writings of the    
,christian ,church1 even those of the   
same age 7as1 for  example1 the ,epistle
 of ,barnabas17 or of the next          
following1--a  difference that          
transcends all degree1 and is truly a   
difference in  kind4 ,nay1 the catalogue
 of the works written by the ,reformers 
and in  the two centuries after the     
,reformation1 contain many many volumes 
far  superior in ,christian light and   
unction to the best of the ,fathers4    
,how  poor and unevangelic is ,hermas in
 comparison with our ,pilgrim's         
,progress6        ,footnote #a3 ,p4 #ih1
 c4 of the edition by ,murray and       
,major1 #ahcj  ,ed4      ,footnote #b3  
,see 'ante'4 ,ed4      ,footnote #c3    
,prefixed to an edition of the          
,pilgrim's ,progress1 by ,r4  ,edwards1 
#ahbj4 ,ed4      ,footnote #d3 ,the     
second of two ',letters written to      
persons under trouble  of mind4' ,ed4   
,footnote #e3 ,sermon of the certainty  
and perpetuity of faith in the  elect4  

,vol4 iii4 p4 #ehc4 ,keale's edit4 ,ed4 
,,notes ,,on ,,select ,,discourses ,,by 
,,john ,,smith4 #a    ,it would make a  
delightful and instructive essay1 to    
draw up a critical  and 7where possible7
 biographical account of the            
,latitudinarian party at  ,cambridge1   
from the close of the reign of ,james ,i
 to the latter half of  ,charles ,,ii4  
,the greater number were ,platonists1 so
 called at least1 and such they         
believed themselves to be1 but more     
truly ,plotinists4 ,thus ,cudworth1 ,dr4
  ,jackson 7chaplain of ,charles ,i1 and
 vicar of ,newcastle-on-,tyne71 ,henry  
,more1 this ,john ,smith1 and some      
others4 ,taylor was a ,gassendist1 or   
'inter ,epicureos evangelizantes'1 and1 
as far as ,i know1 he is the only       
exception4    ,they were all alike      
admirers of ,grotius1 which in ,jeremy  
,taylor was  consistent with the tone of
 his philosophy4 ,the whole party1      
however1  and a more amiable never      
existed1 were scared and disgusted into 

this by  the catachrestic language and  
skeleton half-truths of the systematic  
divines of the ,synod of ,dort on the   
one hand1 and by the sickly  broodings  
of the ,pietists and ,solomon's-,song   
preachers on the other4    ,what they   
all wanted was a pre-inquisition into   
the mind1 as part organ1  part          
constituent1 of all knowledge1 an       
examination of the scales1  weights and 
measures themselves abstracted from the 
objects to be  weighed or measured by   
them2 in short1 a transcendental        
sthetic1 logic1  and noetic4 ,lord      
,herbert was at the entrance of1 nay1   
already some paces  within1 the shaft   
and adit of the mine1 but he turned     
abruptly back1 and  the honour of       
establishing a complete ,greek3         
propaidea of philosophy  was reserved   
for ,immanuel ,kant1 a century or more  
afterwards4    ,from the confounding of 
,plotinism with ,platonism1 the         
,latitudinarian  divines fell into the  
mistake of finding in the ,greek        

philosophy many  anticipations of the   
,christian ,faith1 which in fact were   
but its echoes4  ,the inference is as   
perilous as inevitable1 namely1 that    
even the  mysteries of ,christianity    
needed no revelation1 having been       
previously  discovered and set forth by 
unaided reason4    444    ,the argument 
from the mere universality of the       
belief1 appears to me far  stronger in  
favour of a surviving soul and a state  
after death1 than for  the existence of 
the ,supreme ,being4 ,in the former1 it 
is one doctrine in  the ,englishman and 
in the ,hottentot2 the differences are  
accidents not  affecting the subject1   
otherwise than as different seals would 
affect  the same wax1 though ,molly1 the
 maid1 used her thimble1 and ,lady      
',virtuosa' an 'intaglio' of the most   
exquisite workmanship4    ,far otherwise
 in the latter4 ',mumbo ,jumbo'1 or the 
'cercocheronychous  ,nick-,senior'1 or  
whatever score or score thousand        
invisible huge men  fear and fancy      

engender in the brain of ignorance to be
 hatched by the  nightmare of           
defenceless and self-conscious          
weakness--these are not the  same as1   
but are 'toto genere' diverse from1 the 
'una et unica  substantia' of ,spinosa1 
or the ,world-,god of the ,stoics4      
,and each of these again is as diverse  
from the living ,lord ,god1 the  creator
 of heaven and earth4 ,nay1 this        
equivoque on ,god is as  mischievous as 
it is illogical3 it is the sword and    
buckler of ,deism4          ,,of ,,the  
,,existence ,,and ,,nature ,,of ,,god4  
,besides1 when we review our own        
immortal souls and their dependency     
upon some ,almighty mind1 we know that  
we neither did nor could produce        
ourselves1 and withal know that all that
 power which lies within the    compass 
of ourselves will serve for no other    
purpose than to apply    several        
pre-existent things one to another1 from
 whence all    generations and mutations
 arise1 which are nothing else but the  

events    of different applications and 
complications of bodies that were       
existent before2 and therefore that     
which produced that substantial    life 
and mind by which we know ourselves1    
must be something much more    mighty   
than we are1 and can be no less indeed  
than omnipotent1 and    must also be the
 first architect and ,greek3 daemiourgs 
of all other    beings1 and the         
perpetual supporter of them4    ,a      
,rhodian leap6 ,where our knowledge of a
 cause is derived from our  knowledge of
 the effect1 which is falsely 7,i think7
 here supposed1  nothing can be         
logically1 that is1 apodeictically1     
inferred1 but the  adequacy of the      
former to the latter4 ,the mistake1     
common to ,smith1 with  a hundred other 
writers1 arises out of an equivocal use 
of the word  'know4' ,in the scientific 
sense1 as implying insight1 and which   
ought to  be the sense of the word in   
this place1 we might be more truly said 
to  know the soul by ,god1 than to know 

,god by the soul4    444      ,so the   
,sibyl was noted by ,heraclitus as      
,greek3 mainomno stmati    gelast ka    
akallpista phtheggomnae 'as one speaking
 ridiculous    and unseemly speeches    
with her furious mouth4'    ,this       
fragment is misquoted and misunderstood3
 for--,greek3 gelast it  should be      
,greek3 amurist4 unperfumed1 inornate   
lays1 not redolent of  art4--,render it 
thus3                                   
444 ,not her's    ,to win the sense by  
words of rhetoric1    ,lip-blossoms     
breathing perishable sweets2    ,but by 
the power of the informing ,word        
,roll sounding onward through a thousand
 years    ,her deep prophetic bodements4
    ,greek3 ,stmati mainomno is with    
ecstatic mouth4    444    ,if the       
ascetic virtues1 or disciplinary        
exercises1 derived from the  schools of 
philosophy 7,pythagorean1 ,platonic and 
,stoic7 were carried to  an extreme in  
the middle ages1 it is most certain that
 they are at  present in a far more     

grievous disproportion underrated and   
neglected4  ,the 'regula maxima' of the 
ancient ,greek3 askaesis was to conquer 
the  body by abstracting the attention  
from it4 ,our maxim is to conciliate    
the body by attending to it1 and        
counteracting or precluding one set of  
sensations by another1 the servile      
dependence of the mind on the body      
remaining the same4 ,instead of the due 
subservience of the body to the  mind   
7the favorite language of our ,sidneys  
and ,miltons7 we hear nothing  at       
present but of health1 good digestion1  
pleasurable state of general  feeling1  
and the like4      ,footnote #a3 ,of    
,queen's ,college1 ,cambridge1 #affj4   
,,to ,,adam ,,steinmetz ,k------4 #a    
,,my ,,dear ,,godchild1    ,i offer up  
the same fervent prayer for you now1 as 
,i did kneeling before  the altar1 when 
you were baptized into ,christ1 and     
solemnly received as  a living member of
 ,his spiritual body1 the ,church4      
,years must pass before you will be able

 to read with an understanding  heart   
what ,i now write2 but ,i trust that the
 all-gracious ,god1 the  ,father of our 
,lord ,jesus ,christ1 the ,father of    
mercies1 who1 by his only  begotten     
,son1 7all mercies in one sovereign     
mercy67 has redeemed you  from the evil 
ground1 and willed you to be born out of
 darkness1 but  into light--out of      
death1 but into life--out of sin1 but   
into  righteousness1 even into the      
',lord our ,righteousness'2 ,i trust    
that ,he  will graciously hear the      
prayers of your dear parents1 and be    
with you  as the spirit of health and   
growth in body and mind4    ,my dear    
,godchild6--,you received from ,christ's
 minister at the baptismal  font1 as    
your ,christian name1 the name of a most
 dear friend of your  father's1 and who 
was to me even as a son1 the late ,adam 
,steinmetz1  whose fervent aspiration   
and ever-paramount aim1 even from early 
youth1  was to be a ,christian in       
thought1 word1 and deed--in will1 mind1 

and  affections4    ,i too1 your        
,godfather1 have known what the         
enjoyments and advantages of  this life 
are1 and what the more refined pleasures
 which learning and  intellectual power 
can bestow2 and with all the experience 
which more  than threescore years can   
give1 ,i now1 on the eve of my          
departure1  declare to you 7and         
earnestly pray that you may hereafter   
live and act  on the conviction7 that   
health is a great blessing1--competence 
obtained  by honorable industry a great 
blessing1--and a great blessing it is to
  have kind1 faithful1 and loving       
friends and relatives2 but that the     
greatest of all blessings1 as it is the 
most ennobling of all  privileges1 is to
 be indeed a ,christian4 ,but ,i have   
been likewise1  through a large portion 
of my later life1 a sufferer1 sorely    
afflicted  with bodily pains1 languors1 
and bodily infirmities2 and1 for the    
last  three or four years1 have1 with   
few and brief intervals1 been confined  

to a sick-room1 and at this moment1 in  
great weakness and heaviness1  write    
from a sick-bed1 hopeless of a recovery1
 yet without prospect of a  speedy      
recovery2 and ,i1 thus on the very brink
 of the grave1 solemnly  bear witness to
 you that the ,almighty ,redeemer1 most 
gracious in ,his  promises to them that 
truly seek ,him1 is faithful to perform 
what ,he  hath promised1 and has        
preserved1 under all my pains and       
infirmities1  the inward peace that     
passeth all understanding1 with the     
supporting  assurance of a reconciled   
,god1 who will not withdraw ,his ,spirit
 from me  in the conflict1 and in ,his  
own time will deliver me from the ,evil 
,one6    ,o1 my dear ,godchild6         
eminently blessed are those who begin   
early to  seek1 fear1 and love their    
,god1 trusting wholly in the            
righteousness and  mediation of their   
,lord1 ,redeemer1 ,saviour1 and         
everlasting ,high ,priest1  ,jesus      
,christ6    ,o1 preserve this as a      

legacy and bequest from your unseen     
,godfather and  friend1    ,s4 ,t4      
,,coleridge4    ,july #ac1 #ahcd4 #b    
,footnote #a3 ,see 'ante'1 p4 #bia4 ,ed4
      ,footnote #b3 ,he died on the     
#beth day of the same month4            
,,end ,,of ,,vol4 ,,iii4                
,,corrigenda4    ,pages #cb1 #cc1 insert
 men between the pages4    ,page #da4   
,n4 after see post1 add ,vol4 ,,iv4     
#ccj1 line #g from bottom1 for result   
read rennet4