— that if he continued in them that wrath would
certainly return — that the favours, which we re-
ceive from God, engage us to glorify him by
good works, &c. (6) This topick is of great
ufe in explaining the commandments of the law,
the
eke his vixen partner. The
old coachman reads Gen. iii.
17. and fays his prayers in
the hayloft. — The butler ad-
mires the firft chapter of
Either, and particularly the
laft verfe — The groom, who
underftands prophecies, ap-
plies our Lord's epiflle to the
bilhop of Thyatira, Rev. ii.
18, &c. to the cafe of the fa-
mily — and the chaplain, who
underftands latin, and never
intends to marry, fings Poly-
phemus's love-fong.
Our Cartwright, for the
puritans, affirmed at the re-
formation, " we meane not
to take awaye the authoritie
of the civile magiftrate, to
whom we wilhe all bleffed-
neffe, and for the increafe of
whofe godlineiTe we daily
praye : but that Chriji being
reftored into his kingdome,
may rule in the fame by the
fcepter of his ovs;-^." Wl)it-
gift replied, for the epifco-
palians, " Chrift ruleth in
hys church by the godliein^-
giftrate." The godlinefi of
Hen. VIII. and (^Elizabeth
were not to be difputed.
Whitgift knew that, and fo
did Cartwright. The lirft
therefore publiflied for proofs
gloffes of S. Auftin, and S.
Jerom, aud the lall was forced
to content himfelf with wr/V-
ing in the margin of his op-
ponent's books againft all
fuch arguments — " non va-
let confequentia — ad rem
nihil aiFert — Hieronymus non
eft in iftis rebus arbiter et
judex." I have Whitgift's
lany
all
Cartwright's own hand.
(6) Behold! thou art made
'whole. Ou yap emev, iSV vyin
c£ STTCfnax, aAA vyiyj; ysyovag
IxmsTL a/jcxpTav£. km TraMvy
oiJK eiTTsVf iva fxn at. HoT^acru,
a^^ iva jaj) xupov n erot ysvii-
Ta;, aTTpocruTiui a/xipoTB^a
>^ov UTav rnv vyitiav r: ty,; aLag'
* yap Evi^nvev aii rnv a^ixv
C £ 2 OiUi
book with manv fuch mar-
ginal notes, all written in
( 204 )
the equity of which muft be made to appear;
for it mull be proved, that they are all founded
in nature, and have an inviolable fitnefs in the
order of things.
In fliort, it is proper to take this method with
all exhortations to piety, charity, &c. which are
foimd in fcripture. In order to perfuade people to
the practice of them, their fitnefs mull be ihewed,
by opening the grounds, reafons, and principles
of our obligations to the practice of all thefe
virtues. (7) XX.
3bt/j coTtn'KKaT'^ dtrnVi a>.>. on
$IAAN0PnniA £o-w^£To.
Cbryfoft. in Joann, V. 14.
14, Homil. 38. tom,\\,
(7) 8henx3 reafons for the
praBice of 'virtue — Thus Maf-
fillon perfuades to a life of
piety, though accompanied
with many difguftful cir-
cumftances. " Then the fcnxis
took up Jiones to Jlone him.
John X. 31. Thefe were the
returns of gratitude, which
Jefus Chrift received of men;
thefe the confolations, with
which heaven permitted him
to be exercifed in the painful
courfe of his miniftry. At
one time, they treated him as
a Samaritan, as one that had
a devil ; at another, they took
up Jiones to Jlone him : and thus
the fon of God paffed the
whole time of his life, al-
ways expofed to the moft ob-
ftinate contradidlioas, meet-
ing with almoft none but
fuch as were infenfible of his
benefits, and rebellious
againft his preaching, and
all this without his letting
fall the leafl: fign of impa-
tience, or the leaft com-
plaint.
But rauft I add ? we, my
brethren ! we his members
and difciples, alas ! the
fmalleft difgufts, the lealt
oppofitions we meet with in
the pradlice of piety offend
our delicacy! Nothing is to
be heard but complaining
and murmuring, when we
ceafe to tafte thofe pleafing
attraftions, which render
duty delight. TofTed and
diftreiTed, we are almoft
tempted to abandon God,
and return to the world as to
a gentler, and more conve-
nient mafter ; in Ihort, we
would have nothing but com-
forts and pleafures in the
fervice of God!
But we ought to abide in
a courfe of obedience, though
we do meet with difgufts :
Becaufe, i. Difgufts are in-
evitable in this life. 2. Thofe
of piety are not fo bitter as
we imagine. 3. They are
lefs than thofe of the ixjorU.
And
( 205 3
XX.
Remark the gooo and bad in Expressions
AND Actions. (8)
This topick is of very great ufe in explaining
the hiftories recorded in the gofpel, where you
will frequently find adions and words, which may
be called mix^ ; becaufe, in general, they proceed
from fome good principles, and, in particular,
they have a good deal of weaknefs and infirmity
in
And laftly, let them be as
great as they may, pious
people have re/ources, which
worldlings have not." MaJ/l
Ci:ireine. torn. iv. pour hmtcredi
de la Jim. dc paljion.
This beautiful topick is
exemplified every day by
fuch divines as bend their
attention to prove the rcafon-
ablenefs of chrillianity — the
reafonablenefs of observing
ufabhalh — the fitnefs of mo-
rality to the felicity oi zjlate
— a family — a per/on. Sec, — •
the agreement ot religious and
civil liberty, &c. &c.
(8) Remark the good and
held in exprcjjtons and aElioxs.
Our author confines his pu-
pil to aSiions and exprejjjons :
but fome improve his rule
into obfervations on Angle
•words^ fingle letters, and
points. I think they have
not fpecificatcd the impor-
tant meanings of thcfe va-
rious dots, flourifhes, flips,
&c. thofe lufuum literariorum
codicum manufcriptoruf^
thofe fprays of the pen, may
I call them ? which manu-
fcripts more or lefs contain.
The Jewifli Rabbles affirm,
•* non eft in lege vel una
litera, a qua non montes
magni dependeant." Many
Chriftian divines, after them,
affirm, " ne iota quidem, aut
eipicem in fcripturls fruftra
exaratum," and they call
themfelves viros ^o&.ijpmos
for laying fo. Vid. Hak/pa-
nii Sylloge, Pbilolog, Gen.
xvii. 14.
Where fcholars only mean
to divert themfelves with or-
thographical wit, and for
this purpofe play tricks with
a point, genius fparkles, boys
play at pufli-pin, and grave
men pafs by and fmile : but
when fuch puerilities are fe-
rioufly propofsd, and made
grounds of faith and praftice,
the matter becomes very con-
fequential, and mull be fully
examined. Wc have in feve-
ral places curforily obferved
this fubjefl, as it affedls di-
vinity.
( 206 )
In them. If you would explain Mat. xvi. 22. Then
Peter took him, and began to rebuke him, faying. Be
it far from thee. Lord, this fhall not be unto thee.
You may obferve what there is good and what
bad in this expreflion of S. Peter, i. You fee
herein his love to his mailer-, for his not being
able to bear the difcourfe of Jefus Chrill concern-
ing his fufferings at Jerufalem could only proceed
from his ardent affe6lion to him. 2. Herein ap-
pears not that cold and lukewarm regard, which
moft
vinlty. See vol. i. p. 3-j 33,
85,292,293. Seethenotes
at the bottoms of thefe pages.
At prefent we only add one
example. S. P. Q^R- fignify
the fenate and the feople of
Rome. No, fays a Sibyl,
thefe four letters contain a
prophecy, that the Roman
church fhall be the head of
all other churches ; for they
lignify Ser-va Populum ^em
Redemijii. — They mean, fays
Bede, that the Goths will be
defeated in all their attempts
to take the city; for they
Hand for, Stultus Popidus
^arit Romam — Proteltants
affirm, that the letters direft
them to fubvert popery for
the public'k good, .Sublalo
Papa, ^ietum Regnum- — No
fuch thing, fay the papifts,
Salus Papee ^ies Romce. I
faid, I would adduce only
one example here. I will
keep my word : but I could
exemplify this futility by
many a theological trifle, po-
lemical, praflical, and hif-
torical, from the 7«a of the
fathers down the I. H. S. of
their fons : nor would it be
unjuft in this cafe to vifit the
fins of the fathers upon their
children. Should any one
think proper to write on this
fubjeft, he could not give his
book a properer title than
this of A. B. R. A.C. A. D.
A. B. R. A. or, if this be
antifcriptural, S. H. T. B. B.
O. L. E. T. H. So much for
the good and bad in poitits,
accents, letters, znd Jingle terms
in theological matters.
Rs7nark the good and bad in
exprejjions. That is to fay,
ftudy the fubjeii expreffed,
and diftinguilh the proper-
ties of its component parts.
The Sapientia Joco-feria runs
all on this topick, and coU
leftors of it may furnilh di-
vines with many fober argu-
ments. — " It is excellent to
have an enemy, for his vigi-
lance makes us cautious.
Plutarch — It is more fafe to
hear a barbarian than an
orator; for orators can dif-
guife by adding, fubtrading,
€X-
( 207 )
mofl: men have for one another, but a moft lively
afFedtion, interefting him for his mafter, an affec-
tion full of tendernefs, which could not even bear
to hear a word, or entertain a thought about the
death of Jefus Chrift. 3. You may obferve aa
honeji fr^edo'm^ which put him upon freely ad-
drefTing Jefus Chrift himfelf, ufing that familiar
accefs, which his condefcenfion allowed his difci-
pies, without a mixture of mean and defpicable
timidity. 4. You fee, in fine, a ftrong faith in his
mafter's power, as by addrefling him he feems per-
fuaded, that it depended only on himfelf to fuffer
or not to fuffer. Lord, be it far from thee, this fhall
not he unto thee. (9) Now, all thefe are good dif-
pofitions. Here follow the badonts,. i. Peter dif-
covers grofs ignorance oi xht ways of divine wifdom
in
extenuating, amplifying, and
can make black appear white.
Joan. Pic. I^lirand. — Flattery
is a fine art ; for it concili-
ates friends and enemies, and
he, who knows not how to
flatter, knows not how to
converfe. Stephan Gauzza —
Folly is preferable to wif-
dom ; for a fool is neither
plagued with the queftions
of friends, nor the envy of
enemies, Era/m. — It is glo-
rious to be (wvied; for vir-
tue excites envy, and envy
increafeth virtue. Co/per
Dornwv'm: Cafp. Dornau.
Amphitheui.Sapitn. "Joco-feriay
tarn. ii.
Ruth. i. 15. Return my
daughter to your gods. Do you
know what it will coft you to
become a profelyte to my re-
ligion? — I Kings xix. 20.
Go hack, and iifs your father
and mother ; for itjhat have I
done to you ? Have I, by call-
ing you to be a prophet,
weakened your obligations
to focial duties ? — Aft xvi.
27, 28. Tha Jailo^ ^votild hwve
killed himfelf: but Paul erred.
Do thyfelf no harm. Believe
the gofpel, and profefs it;
you may be put to death for
your profeffion : but the guilt
and damage of fuicide do not
enter into the cafe of a mar-
fyr. — See Mat. xvi. 24, 25,
26, 27. John xxi. 23. Luke
XX. 22, &c. X. 20. ix. 50,
&c. John xiii. 13, &c.
(9) Be it far from thee?
Spare thyfelf. Propitius tibi^
fubaud. ft deus. locutio He-
brseis familiaris. Ne malum
id e<veniat avertat Dtus. Id.
abfit a te Domine ; fic aliquo-
tic-,
( 2o8 )
in fending Jefus Chrifl into the world ; for he
does not feem yet to know, that Jefus Chrift muft
needs fufFer, and with this ignorance the Lord re-
proaches him in the next verfe. ^'hou favour eft (i)
not
ties ufurpant Ixx. interp.
Vide Gen. xliii. 23. Iaswj
&c. 2 S^ra. xxiii. 17. iKicoi
(Ml KVfd TK 'TTOiytatX, TUTO,
I CIlFOn. %\. 19. \Kicdi (J.oi
•S-«Of T» TTODKXa. TO p«//«{. r<J7C.
(l) Sa'voureJ} i^^ovnv ta t»
T/i'Of, pro cum aliquo foitire eft
phrafis frcqaens apud grrecos
icriptores. Vid. Rom. viii. 5.
cpoi'KcT/i', we render it to Jtiind,
To mind is an old Englifli
verb, fignifylng to mark —
to put in mind — to regard
with iiffeSiion. Hence the old
phrafe a month'' s 7nind for a
^uehemeiit dejtre. Fifher, Bp.
of Rochefter, preached the
funeral fermon of Lady Mar-
garet, Mother of Hen. V J I.
** at the tnoneth mixde of" the
jTaid Lady, Baker of S.
John's lepublifhed this fer-
mon in 1708, with a very
large preface, and in his own
book of this edition, lent me
by my moft worthy friend,
the prefent reverend orator
of the univerfity of Cam-
bridge, he has entered with
his own hand many marginal
notes, and, among the reil,
he has written oppofite to
the title-page " month's ?nind
for the i-zi a Dukes of Sttfolk.
See Stiypt's Eccief. Memorials,
'uol. ii. page 28 1." Baker's
affeilion for Fiflier arofe from
what he imagined a iimilari-
ty of circumftances. Fifher
refufed the oath of fupre^
macy, and loft his life. Bakey
was a nonjuror, and loft his
fellowfhip. The prefent Rev.
Dr. Goddard, matter of
Clare-hall, who knew him
well, told me, that Baker
refufed the oath required to
betaken at the revolution:
bat was winked at, and en-
joyed his fellowftiip till the
accefTion of the prefent roy 1
family, when he was ej- ded.
Then the famous Mat. Prior
gave him the profits of his
fellowftiip, which he did
not want for himfclf, ori
which Baker fubfifted in col-
lege till his death.
Thoufanjourefl not the things,
that he of God. Our bleffed
Lord was entirely mafter of
his fubjeft, and he had a
right to deliver his fentiments
concerning it : but there are
a thoufand cafes, which fall
under the notice of minifters,
in treating which they may
diftinguifti fails, and affirm,
this is a good aclioiij that is
a bad one : but they cannot
proceed farther, and afligu
the hidden motives of the
heart in thefe actions, for
they are known to God alone.
In cafes where the motives of
the heart are rendered pretty
clear
( 209 )
not the things, which are of God : hut thofe, which
are of men. 2. His love to his mailer had Tome-
thing
clear by aftlons, prudence
may fometimes require fiience.
For example.
I. In church-hijiory, which
it becomes a divine to fludy,
fafts are clear, and make a
ground of reafoning : al-
though motives be p ailed by.
All through the reign of Ed-
ward VI. liberty of confcience
was granted to foreit;ners.
** Ad vos, ecu ad afylum ct
portum tutifTimum, fub fanc-
tiffimi regis alas, confiue-
bant Germani, Gallic Hif-
pani, Itali, Poloni, Scoti, ut
illic Deo fuo in fidei Uhertate
fervirenr, quam ipfis pacria
ingrata negabat." Gualtcri
prafat, in I . ep. D. Pauli ad
Corinth,
The Dutch had the church
of Aultin Friars affigned
them, and John a Lafco was
their minilter. Saxons, and
other High Germans had the
fame liberty, and fo had the
Italians, who had Bernar-
dine, and Michael Angelo
Florio for minillers. Vale-
randus Pollanus was paftor of
a Walloon congregation at
Glal^onbury. trench pro-
teftants, and Spanir.rds had
the fame freedom. There
were alfo French and Wal-
loon churches at Canterbury,
Sandwich, Norwich, Col-
chefler, &c. They preached
their own dcftrines, perform-
ed their own rites, and prac-
VOL. II.
tifed their own difcipHne.
Latimer pleaded their caufe
in his fermons. Cranmer
procured orders of council
for them. And the crown
not only tolerated them in
England : but aftually pen-
fioned fome of their great
men abroad. John Sleidan
had 200 crowns a year, and
JuPius Jonas had a fimilar
pcnfion. Queen Elizabeth's
protedion of all forts of re-
fugees rendered her fo odious
to the pope, that he affigns
this in the bull of her ex-
communication as one reafon
for his cenfure. It was the
praflice of the Englilh court,
during her majcfty's long
reign, not only to allow li-
berty of confcience to refu-
gees in England : but even
to afford powerful aids to
fuch as were perfecuted for
religion abroad, and who, in
their native countries had
taken up arms againft their
own fovereigns for the de-
fence of their religious liber-
ties. W'itnefs France and
Holland. In later times, the
Britifli court has fhewn itfelf
of the moil: tolerant difpoii-
tion. England as well as
Holland and Pruffia publifiied
invitations to refugees, and
a<fts of naturalization. Her
majelly Q^Ann gavei200ol,
to the relief of French refu-
gees in 1705. The Protef-
D d tant
( 2IO )
thing merely human and carnal in it, fince he
only confidered the prefervation of his temporal
life, and concerned himlelf only about his body,
inftead
tant Palatines tailed of the
fame bounty in 1709. All
the nation relieved their ne-
ceffities, and the blfhops,
agreeably to their orders and
their intereft, forwarded the
briefs, and excited the cha-
rity of all the kingdom.
Here, then, is one faft.
But, lo! here follows ano-
ther equally true. This fame
England, fo liberal to fo-
reigners, refufeth the fame
liberty to natives. Cranmer
compliments Calvin at Ge-
neva, and burns Ann Aflcewe
in England. Q^ Elizabeth
affifts French proteftants, and
perfecutes Englifli puritans
of the fame religion at home.
Our moft gracious queen al-
lows a part of her bounty to
French prefbyterian mafters
for training French children
in prefbyterian principles ;
and at the fame time com-
mands Englifh prefbyterians
to put their children to epif-
copal fchool mafters to be
taught hierarchical princi-
ples. Comical exhibition !
Foreigners failing to Eng-
land for religious liberty, and
hailing in their palTage Bri-
tilh vefTels freighted with
Englilh men, women, and
children, bearing away for
America in fearch of the
famebleffing! Here is a fe-
torid faft.
A third follows. John a
Lafco endeavoured to move
the proteclor to grant a fet-
tlement in England to fo-
reigners by " arguments as
well taken from Policy as
charity, namely that hereby
a trade and a gainful manu-
fadture would be introduced
intoEngland." (Strypemem,
Cranmer.) The naturalifa-
tion aft, Apr'l 3, 1709, be-
gins by afferting that the
poiver and nvealih of a nation
are increafed by an increafe
of fubjedls. The placart of
the Hates of Holland and
Weft Friefland begins by de-
claring that the grandeur and
pro/perity of a country gene-
rally confifts in the multitude
of its inhabitants, that foreign
refugees had contributed to
the increafe of irade, manu-
faHures, and publick nuealth.
July 18, 1709. The ediil: of
his Pruffian majefty, dat-d
May 13, 1709, hints more
covertly the fame fubjeft.
This is a third faft.
Now what fhall we do
with thefe fads ? Shall we,
with fome divines, take only
the firft, and fet out full cry.
Kings, Queens, Bilhops and
Burgomartersy^i;#&»- fhe things
of God! King Edward was a
godlje imps ! Queene Eliza-
beth's majelHes highnefTe
was zjcwil o/Joje ! The moft
high
( 211 )
inftead of elevating his mind to that fuperior glory
of Jefus Chrift, which was to follow his fufferings.
or
high and mighty princes of
the arbitrary houfe of Stuart
were by the grace of God
molt dr.adfully gracious de-
fenders of theyi^//^, nurfing-
fathers, and nurfing-mothers
of the church of God/
Sokiy over the ftones. I
hate to be gulled. I faid di-
vines had done this : but
why {hould they alone bear
the blame? Authors of all
forts, in thofe days, fwept
all their fubjefls and clean-
fed them from Antihierarchi-
ca! notions, and garnifhed
their title pages, addrelTes
and dedications, with theo-
logical pofitions, that the
reigning prince was " by
divine providence a powerful
protestor of the faith, and
undoubted religion of the
M.Jjiah, moft comfortable
nurfing parent of the Ifrael
of God, in the BritiQi ifles."
Their works • were printed
cu?npri-inlegio, remember! See
Norden's Speculum.
Shall we take the fcccnd
faft alone, and affirm with
infidels, princes and priells
are all politicians : bifliops
are atheills in judgment, and
fpaniels in pra*!:l:ice : No
prielt ever fa-~jouyed the thvtgs
of GodP God forbid !
The moft juft and equal
ufe of thefe three fafts is
this. Put all the three into
one fcale, and fit down cooUv,
and weigh fome other fafls
againft them, it is the only
m-thod of finding out the
real value of them, as for
example.
Here is one. Some fo-
reign divines have fpoken in
the highcft terms of Englifti
bifhops, anglican religious
liberty and church-polity.
Gualter at Zuiich called
Cranmcr, on account of his
attachment to it, the immor'
tal glory of England. Probably
Ann Afk.we, and the Bap-
tiils thought, a little money
would purchafe a deal of
praife from fome men. Who
that deferved praife at home,
would think himfelf obliged
to import it from abroad ?
Here is a fecond fail. The
clergy at home, warm friends
to one kind of imputed right-
eoufnefs, have had the con-
fcience to place all the tole-
rant aclions of the civil
powers to tl>e account of
epifcopacy. One dying arch-
bifhop oi <,anterbury, (on
whofe foul Jefu have mercy !)
faid, and another faid after
him, " The Church of Eng-
land hath been a fhelter to
other neighbouiing churches,
when a rtorm hath driven
upon them." Had i awitch of
Endor at hand, I would give
her a trifle to relate the fol-
lowing true tale to the old man
cc-jered 'with a mantle. There
D d 2 was
C '212 )
or confidering the great work of man's falvation,
to perform which he came into the world. 3. You
may
was at Carterburyin 1697, a
church of French proteftarts
of the prefbyterian denonii-
iiation. In this church there
were a Stephen du Thoy, a
Claude Rondeau, a Doflor
Simon, and feveral other
members, who adopted Soci-
Tiian principles, and, to avoid
excommunication, which
their fynod threatened, pro-
leffed themfelves members of
the epifcopal church of Eng-
land, and received the facra-
ment in their parifn churches.
The Reverend James Ron-
deau, and Mr. Souverain
fubfcribed and took oaths,
and were beneficed in the
church by his grace of Can-
terbury. Being off their
guard, and declaring, they
ligned confeiTions of faith
only as articles of peace, and
that they did not underftand
them, fome of their quondam
friends of the fynod along
with fome epifcopal clergy
prepared the fpiritual artil-
lery of the church againll
them. Finding oat that the
ArchbiOiop only waited for
an opportunity to cenfure
'them, they appeared before
the civil magiilrates at Can-
terbury on Sept. 9, 1697,
and renouncing epifcopacy
declared themfelves di/fen-
ters, and took refuge under
the adl of toleration. The
jtiext day the Reverend James
Rondeau opened a noncon-
formill meeting by preaching
from Gen. xxviii. 17. T/jis is
none other hut the houfe of God,
and this is the gate of hca'ven !
I afk, who ftieltered thefe
foreigners from penal laws
for confcience-fake, the epif-
copal church, or the fate?
Speak ye, that fit in judgment.
Ye delinjered us from the noife
of archers, and ive rehearfe
YOUR righteous a£is tcivards
the inhabitants of the ^villages
of Ijrael. Yes, our hearts,
arc toivards OUR CIVIL go-
vernors ! lettres isf Mem,
fir un fchifme a Canterbury,
Bounty of the Slueen to the Pa^
lati/ies, printed 17 op-
Here is a third faft.
Greatly as we celebrate our
own fame for pclTeiTing the
mofl tolerant difpofitions, and
for being the bell conftituted
church in the world, all fo-
reigners do net think with
us. The marquis de Bougy,
a French refugee, procured
com.parifons of the privi-
leges granted by Pruflia,
Holland, and England, in
order to determine the flight
of exiles. Mr. Claude was
confultcd on this head con-
cerning a fettlement in Ca-
rolina, or in fome of the co-
lonies, under the protedlion
of his Britannick majefty ;
and he was :!lfo confulted
concerning the epifcopal
' ■■ , ' * ue..i-
may alfo remark a troublefome and criminal hold-
fiefs. He means to be wiler than Jefus Chrift. Peter
took him (2) fays the evangelift, and began to rebuke
him^ faying^ Be it far from thee, Rafli attempt !
as if Peter were called into the counfel of God
and Jefus Chrift his fon to give his opinion con-
cerning this grand affair. 4. It even feems as if
Peter, hearing Chrift fpeak of his fufferings, ima-
gined, this difcourfe proceeded only from his fear
of death, and from a mean timidity •, for he aims
to encourage and comfort him as we do pcrfons
whofe fears exceed the bounds of reafon. Lord I
fays
treatment of Englifh noncon-
formifts, which he exceed-
ingly difapproved. On all
thefe articles foreigners fpoke
ficely. See Lettres de Monf,
CLiudcy torn. V. D'tjfert. cu-
rieu/e fur naturalijations.
I muft not add more fafts,
much lefs may I prefume to
fay, who savours poivir —
who favours moufy — who fa-
vours the temporal things of
God — and who \\\z fpirit and
geniiis of his gofpel : but I
i;iav affirm, young minifters
will find good and bad f.ifts
in church-hiftory, and they
fliould weigh all before
tliey pronounce the worth
of any*
(2) 7'ook him. Took him
cfide f^y fome ; toc-k him hy
fhe hand fay others. He em-