eyiouh. *' No man who itu-
dies himfelf or others, but
muft be frnfible of a tenden-
cy or propCTfity in the mind,
to complete every work that
is begun, and to carry things
to their full ferfeBicn
Hence our uneafi efs when
an inten-lHng Itory is broke
off in the middle, when a
piece of mufic ends without
a clofe, or when a huil ^ing
or ga den is left unfinilhed.
— The f.ime uneafinefs is
perceptible with refpecl to
fubjedls that admit not any
couclufion ; witnefs a feries
that has no end, commonly
called an infinite feries. The
mind running along fuch a
feries, begins loon to iui[ an
uneafinefs which becomes
more and more fenfible, in
continuing iis progrefj with-
out hope of conimg to an
en. I. — I'he pleafur^ we feel
at tirit, is a vivi^ emotion of
grandeur, ariiing ft 'm the
immenfe extenhon of the oh-
jeft : and to incti-af- the pain
we feel after. vard for the
want of a terminatioji, there
concurs a pain of a differenC
kind, occafioned by ftretch*
ing the eye to comprehend
fo great a pr'/fp'^dk : a pain
that gradually increafes with
the repeated efforts we make
to graip the whole." Ekm.
of Cr. 'vol, 1. f. 8.
David, confiiering the
omnipotence of Jeiiovah,
Pllil. oxxix. feels various
emnioi — Wonder, Mar-
Hjeilous are thy ivorks, and that
my foul knonveth rignt ^juell.—'
Love, How precious alio are
thv thoughts unto me, O God /
E 2 SATifixy,
( 36 )
5. This love, which has no bounds itfclf, fet^
hounds to every emotion towards other objects. It is,
as It were, animmcnfe fire, emitting afewfparks,
a few comparatively faint emotions,, toward infe-
rior objecls ; fo a km^ collefts in his own perfon
all the honours of his kingdom, and communi-
cates Ibme lucid titles to inferior fubjeds, (3) fo
the
Satiety, Hovj great is the
fum ! Pain, i^tich knoi'jler'i^e is
too nxionderfulfor me., it is high,
I eanoi attain unto it. Indig-
nation againit the unrea-
fonable enmity of men, Do
not I hate them, O Lord, that
hate thee ? 1 hate them ^voitb.
perfect hatred, I count them
mine enemies. What a relem-
blance between the objeils of
his ideas, and the emotions
or paiiions produced !
(3) Kifigs are fountains of
honour. As far as this arti-
cle aiFefts religion, fo far it
comes under the confidera-
tion of a divine. Pompous
titles have often given an air
of rational gravity to the moll
ridiculous abfurdities, and er-
rors uttered by men dignified
• with titles have vv-onderfully
impofed on the credulous part
of mankind, when the fame
errors, diverted of thefe ex-
traneous recommendations,
it is plain, would have been
utterly expLded. A freak
in the head of John Nokes
is of no value, and Tom. the
tapfter laughs at it : but this
fame freak becomes an arti-
cle of conf deration, when Dr.
Nokes publifhes it i when the
right reverend lord hijhop.
Nokes adopts it, it is high-
ly probable -y and when his
grace, the mcj} reverend arch^
bijkop Nokes efpoufes it, it is
abfoiutely certain; his emi-
nence Cardinal Nokes car-
ries it beyond certainty, and
his holinefs Pope Nokes
crowns it with infallibility i^
Did the faculties of men rife
and fall with titular dignity,
there would be fomething
probable in all this : but, as
we are fure of the contrary,
we mud be wholly inexcuf-
able, if we fuffer ourfelves
to be determined in theolo-
gical matters by the rank of
thofe, who affirm or deny.
Ciniil titles of honour owe
their exiftence to princes, who
may truly be faid to create
them : but clerical titles are
the offspring of complaifance^
and princes only bellow, al-
low, and proteft them. In
the primitive church modern
titles v^ere unknown. Cy-
prian wrote to the Bifhop of
Rome, Cyprianus Corneli*
fratri falutevi, Cyprian wilh-
eth health to his brother Cor-
nelius; and in this ftyle ran
all the addrelles of primitive
bifhops.
( 37 )
the fea diftributes of its bonndlefs waters to rivTrs,'
fountains, and nils. Not only mult we refufe to
love
biftiops. After the time of
Conitantine, the clergy, in-
fefted with court-air, com-
plimented one another in po-
lite language, and with high-
founding titles ; St. Jerom
llyled Pope Damafas Mofi
bkjfed Sir, and St. Auguftine
and he interchanged fimilar
compliments. In procefs of
time, the clergy, long ac-
cuftomed to titular diliinc-
tion, were affronted, whea
their titles were omitted j St.
Chrylbltom fays, *' A moft
vehement heretick, converf-
ing in time of perfecution
with a prelate, neither called
him pontiiF, njr archbifhop,
nor moll religious, nor holy:
but what? your reverence,
yourwifdom, youi pru ence,
and, by addrelii ig him by
thefe common appellatlony,
denied his AUTHORi.'Y." I
own, I cannot much blame
this heretick ; for, if the
clergy availed themfelves of
popular complaifance, by it to
afl'ume dominion over con-
fcience, it was time to drop
titles fo dangerous to chrif-
tian liberty. The fame title,
that afcribes dominion to a
prieft, attributes fubjedtion
to the people. Perhaps, with
a view to this our wife mailer
might fay to his followers.
Salute no man by the nvay,
Luke X. 4. 'when ye enter
into a hou/e, Jalute it, and,
if the hoiife be ivorthy^ let your
PEACE, [that is to fay, your
civility,'^ come upon it : but if
it be not 'worthy, [if the inha-
bitants abufe your complai -
fance.J let your peace return
to you. And, nvhcn ye depart
cut of that houfe, or city,
Jhake off the dujl of your jeetp
&c. Mat. X. 12, iSiC.
To return. It was in the
difpute between the Patriarch
of Conllantinople, ana the
Pope of Rome, concerning
fiipremacy, that, che p.tpal
fa6lion prevailing, titles of
fuperlative dignity were ap-
propriated to tne Roman Pon-
tiff, and titles of compara-
tive dignity to Patriarchs,
Archbilhops, Bifliops, and
fo on. " Has appellationes,
fays my guide, nuila lege
pr ecipiuncur : fed a pio ulu,
et reverentia, qua; religiofis
ac facris viris aebetur, pro-
venit." Gtcid. Pancirola. The-
faur. lib. 1. cap. i . De titulis
dignitatum Ecclefiaji.
Ail, that our reformers fay
againlt academical degrees and
titles anfwerable, js to be
underllood, I think, only of
divinity degrees. "It is dan-
gerous and unneceflary, fays
Wickliff, to give men the
title of mailer or doftor in
di'vinity, therefore in good
realbn thofe titles are to be
fhunned in the church of
God." In Serm. Domini in
monte. Luther, Zuingiius,
Hufs, and others ipeak the
fame
( 38 )
love what God has forbidden, and choofe to re-
jfpedt what he allows us to love : but, to (peak
properly, v/e ought to love only what he commands
us
fame language. Delh one of In the Ploaghman*s com-
the moft eager writers againft plaint, fet forth in the reign
titles and degrees, cxprcfly of Edward III. the plaintiff
fays, *' I openly affirm, that fays, "The glofers fay, the
degrees in dinjinity., (for I people will more believe the
meddle 'With none elje.) given preaching of a matter, that
by the univerfities to their hath taken a ftate of fchool,
children are plainly and than the preaching of ano-
grofly Anticbrillian, being ther man, that hath not takea
inoftmanifeftlycontrary to the a Hate of maftcrlhip." 1 he
wordof the gofpel." ^ryalof anfwer is, "It is no need
Spirits — Tejiimony againft De- that mailers bear witnefs to
grees. 1654 By William Dell. God's teaching, or word.
Had this dilliiidion been that it is true and good, nei-
made, thefe men would not ther can any man by his
have been taxed with enmity ftate of malterlhip, which
againft all degrees, and all God hath forbidden, draw
human literature; for all their any man from his fin, rather
defign was to dcllroy the po- than another man, which is
pular notions, that great not a mafter, nor will be
learning was ejjenttal to the none, becaufe it ii forbidden
knowledge of chriftianicy — him in the gofpel'^ The
that a good linguift, or a writer plainly refers to Mat.
good mathematician muft xxiii. 8, &c. and means, by
«rf£^/r//)» be an able divine — what he calls the fchool ftate
that ilLterate men muft rely of mafterfiip^ tiiat domi-
on the report of graduates in
matters of religion, and not
judge for themftlves — that
ability to preach was in none
bttt graduates — and that a
vicechancellor^ and not the
nion over cotfcience in religi-
on, which Chrift forbids his
followers to afTume.
Thus another, fpeaking
of the apoitles, and primi-
tive minifters, whom he con-
choice of the people conveyed trafts with the popilh cler-
a liberty of teaching in the gy,
^hriitian church,
Whilome al thefe were low, and liefe
And loued theyr flockes to feede.
They neuer ftroucn to be chiefe,
Andftmplew3.s theyr weede.
Then,
( 39 )
US to love. This love fhould be in our hearts
amidft all our other affedions as a prince is
among the officers of his army, or, to fpeak
more itrongly, as God himfelf is amongft all the
creatures of the whole univerfe, giving to all life,
motion, and being. (4)
6. The love of God is accompanied with hu-
mility and fear^ as a fait to prevent corruption ;
and by this mean we are kept from degrading
liberty into licentioufnefs. In effed-, how great
mercy foever God has for us, it is the mercy of a
mafter. How great foever his paternal tenderncfs
is, it is the rendernefs of a fovereign judge. His
mercy, which is fo amiable to us, is never fepa-
rated from his infinite juftice and power-, and one
of the moil eflential marks of our love to hitn
is to tremble and become nothing in his prefence.
Thefe two things always go together. To fear him
rightly-
Then, addrefllng himfelf the fhepherds in the valley
to a Ihepherd, in the habit with uiing fond termesy and
of a piieil;, fitting on an 'witlej/e lajordsf he fays,
eminence, and reproaching
But if thee luft to holden chat
With feely fhepheardes fwayne.
Come do"jj>ie, and Ichrne the little what.
That Thomalin can fayne.
Sbipherds Calendar. 'July ^$79*
The objeftions, then, of (4) Col. iii. 14, 15. Ex/
primitive protellants lay not t^o,,* Ji tutoi'; {iVyv7ot.^i
againft degrees and titles: qu( d ex ver. 12. repeti hie
but againlt clerical authority debet.) 7,\v cf^xr^^v. — ICet/ A
ever conjcience, which, under hjhk) ra 0is BPAJJEThTfi.
cover of academical honours, iv tcu? y^x'^S'iaj!: vuuv. A
^ppreiTed the fimple tiuth. manner of fpeaking takea
This note, 1 own, has only a from the Grecian games. Let
very occafional connection icfu judge exercifiiig fupremc
with the text of our author : authority. B'^aSiVi qui dif-
bui here I had room, and tribuit prsemia certaminis,—
here I leave it. Fa/or.
( 40 )
rightly we mufl: fear him as a father •, and to love him
rightly we muft love him as a fovcreign Lord. (5)
7. This love miift in one refped: imitate the love
of God, from which ours proceeds: brt in ano-
ther refpecl it mull not imitate his. It muft imi-
tate
(5) We muji fear God as a
father, and lue miiji love him
as a Jo-vereign. This is a
fine remark, and perfedlly
agreeable to the nature of
things, and to the holy fcrip-
tures. We are naturally fo
formed, that our felicity de-
pends not on the extindion
of any one paffion : but on
the due regulation of all.
Agreeably to this notion,
IVIofes fays, Exod. xx. 20.
Fear not ; for God is come
io prove you, and that his
fear may be before your faces f
that ye fen not. Fear not^ that
ye may iear! that is to fay.
Do not dread God as a ty-
rant ; for fuch a horror would
incapacitate you for reve-
rencing him as a father. This
difpofition accords with the
higheft joy, Serve the Lord
nuith fear — rejoice voith trem-
bling — and k'tjs the Son. Pfal.
ii. 1 1, 12.
The old fchoolmen confi-
dered fear in religion in a
fourfold view, a fear of lofing
temporal advantages for the
fake of religion they called
a voorldly fear ; and this they
faid was vjicked. A fear of
divine punifhment, operat-
ing reformation they named
9i jlavijh fear ; and this they
thought imperfed. That they
called a flial fear, which
dreaded offending God ; and,
as the religion of moft men
generally arifes at firft from a
mixture of fear of punifhment
and fear of offending God,
they made this compound
difpofition a fourth fort of
fear, and called it initial
fear. Some added a fifth
called natural fear. Thorn.
Aquinas Sum. ii. 2. 9. Art. 2.
The truth is, fear is a na-
tural paffion, which changes
its name, I had almoft faid
its nature, with its object.
•* A fervile fear of pain, fays
one, attending a deprivation
of good, and accompanied
with a fear oifen, is a lauda-
ble fear, and John the Bap-
till endeavoured to excite it,
when he faid. Mat. iii. O
generation nf vipers ! vjho hath
'•jjarned you to fee from the
vurath to come? and Jefus
Chrill, when he faid. Mat.
x. 28. Fear him^ vuho is able
to defer oy both body and foul in
hell. *' Idcirco toties rai-
natur fupplicia futura, ut eo-
rum timorem conciperemus,
et refipifceremus." Laurent*
Beyerlinck. Theatrum. Tom.
vii. in verb. Timor.
See vol. i. page 290. note
I. — ^p. 287. n. 8. — 122. n. 2.
( 41 ) '
tate his, by diffufing itfelf where his difflifes itfelf,
and follow it, even when it is beftowed upon
iertemies, according to our Lord's precept. Love
your enemies^ bkfs them that curfe you, do good
'to them that hate you, and pray for them
that defpite fully ufe you, and perfecute you, (6)
that
(6) Pray for them that per-
fecuteyou. The pacifick dif-
pofttion inculcated by out-
Lord in this, and the other
verfes connedted with it, has
never been more manifeflly
mifreprefented, than when
it has been explained fo as
to include a tame fuhmifjion
to blind guides in religion.
Pray for your perfecutors is
equal, according to fuch ex-
pofitors, to put out your
eyes — refign your chriltian
liberty — give up your bible
— forfwear the I'upremacy of
Chrift— and renounce the
only principles, that will
fupport any profeffion of
chriftianity. I will (late one
cafe.
The Earl of Clarendon Is
pleafed to affirm, that " there
was not from the beginning
of the long parliament one
orthodox or learned man re-
commended by them to any
church in England." We
recolleft the hiftory of his
Lordlhip's life, his alliance
to the crown, and all his va-
rious interefts in the then
reigning family, and in all
their meafures of government,
and we expeft the partiality
of a man, who tells his own
tal^ : but, after all, this al-
VoL. II.
fertion would have been to
the laft degree inexplicable,
had not the noble hiftorian
unfolded the matter. We
take the liberty to afk his
Lordfhip what he means by
orthodoxy, for learning we will
let alone at prefent. He an-
fwers, *• It may be in that
catalogue of fins, which the
zeal of fome men hath
thought to be the Jin againji
the Holy Ghoft, there may
not any one be more reafon-
ably thought to be fuch, than
a minifter of Chrift turning
rebel againft his prince,
(which is a moft notorious
apoflafy againft his order)
and his preaching rebellion
to the people, as the dodrine
of Chrift ; which adding
blafphemy and pertinacy to his
apoftafy, hath all the marks
by which good men are
taught to avoid that fin
againft the Holy Ghoft."
Hift. njol.\\. Heterodoxy., then,
was a refifting of the civil
and religious tyranny of the
bloody houfe of Stuart, and
learning was a proving of
fuch refiftance the fin againft
the Holy Ghoft. This was
court-divinity, let us ftep
into the church.
F Divines
( 42 }
tfjat'ye may be the children of your father, whkh Is
in heaven •, for he maketh his fun to rife on the evil
and on the good^ and fendeth rain on the jufi and on
the unjuji. But in another refped; we muft not
imitate his love, for God's love to us is a jealous
love, which cannot conient to our having any other
objed of fupreme love beftde hirafelf : but our
love
Divines went even farther
than his Lordfhip, and, not
content with harraffing, ba-
nifhing, imprifoning, and
ruining thoufands for non-
conformity to the religion of
ihe prince, interpreted felf-
determination in matters of
faith to be a rtjiflance of au-
thority, and thundered cut
damnation againft all fuch
offenders. With thefe hor-
rid founds the pulpits rang
all through the reigns of
James and Charles I. No
text {o courtly, none fo pro-
sper to rife to preferment by
working as this cf St. Paul,
Rom. xiii. 2". T^hey that nfifi
Jhall receinj'' to themfclves dam-
-nation. With what face
could fuch men,, or their pa-
negyriits, reproach the par-
liament-preachers in the
time of the civil wars with
littering feditious fermons !
Dr. Walker, in his confufed
.attemi'T, has collected
many of their cxprclUons ;
L'Ellrange has done the
fame; and all their collec-
tions are attended with the
bittercft reproaches, fo that,
I think, they have one and
another, and all together
fully and fiiiriy balanced ac-
counts. Baftwick's prayer
was, From plague, pejtilencef
and famine, from bijbofs.,
•priejis, and deacons, good Lord
deliver u; ! and how many
prayers, how many fermons,
how many more peftilent in-
flruments have been drawn
up, and fired off by epifco-
palians againft Baftwick, and
all his accomplices !
Let one preach the divine
right of ^z«gj— another the
divine right of bijhops'^z.
third the divine right of
tithei — let all preach a divine
right to do- wrong — let Dr,
Nichols declare, that " they
are atheijls, who affirm that
government originates in the
people, that- this notion is bor-
rowed from the mop peftilent
atheijis, and can be defended
on no other than Atheiftical
principles f — and let them
plague and perfecute the
world for not believing
them : but let them not af-
firm, that Jefus Chrift framed
a gcfpel on their iony prin-
ciples to ferve fuch fecular
purpofes. He commanded
his difciples to pity and pray
for their perfecutors : but
they m:iy do both without
believing a word they h\\
( 43 )
love to him can have no greater perfe6llon than
that, which arifes from a multipHcity of ob-
jedls : our jealoufy refembles that of the prophet
Elijah, who, being afked, when he was in the
iCave of Beer-fheba, what he did there ? anfwered,
1 have been very jealous for the Lord God of
Hofis, for the children of Ifrael have forfaken thy co-
venant, and thrown down thine altars. This was
St. Paul's jealoufy, when he law the Corinthians
turned from the purity of liis gofpel •, I am jealous
over you with a godly jealoufy^ for I have efponfed
you to one hufband, that I may prefent you as a chafte
virgin to Chriji. Indeed, one of the moft indubi-
table marks of our love to God is to lament
when his name is difhonoured, his word negledlcd^
or defpifed, and his commands violated, (y)
8. A
(7) I am jealous ever you
fiuith a jealoufy of God, The
French verfion is literal.
2 Cor. ii. 2. Je fuis jaloux de
vous d'une jaloufie de Dieu.
2«A<y -j/itp v^j-cLi 02« ^HAw dei
xelo. i.e. propter deum, non
ineo commodo. fThis is an
hebraifrr., and it may not be
impertinent to fubjoin the
following remark. ** Cum
Lingus difcendae operam
dare incipimus ver/ione lin-
gua notiori fcripta indige-
mus ; at fi contingat nos
numquam pofie ejus auxilio
carere, multa errorum nobis
Oi S' dycfeii dyopivov st/
- - - Hinc denuo colligimus
aures adfuetas linguis hodi-
ernis facilein erroris occali-
Onem prxbere, dum qua^dam
emphatica ridentur et funt in
Unguis aut hodie vigeniibus,
imminebuiit pericula, inter
qua? hoc longe maximum eft,
ne putemus verba fontium
eamdem <//(3ct5"/i' habere ac
in verfioue videntdr. S^epifi.
fime enim contingit iittranf-
lationis vocabula nefcio :
quam 'vim habere videantur
auribus imperitis quam non
habent in ipfo originali (ut
vocatur) texcu apud aures
linguse adfuetas. Hebrsf,
exempli caufa, paflim con-
junguntinfinitivum verbo luo
quafi nomen ita dicunt mori-
endo morieris et Homerus J2.
ii. 1. 788.
nftdy.010 ^iq.]iji &c. Sec.
aut hodierno ufu inter doftos
tritis, quails eft latina ; quam
emphafm olim non habuerunr
apud Hebrxos, Graecos, aus
Latinos. - - - LsCUrc. An
Crit. p.i. f. Ii c, 4.
F 3
( 44 )
8. A chriftian's love to God principally confifts
in obedience. (8) This, I grant, is not always a cer-
tain charadter; for how many perfons are there,
who abftain from evil, and do good, from prin-
ciples of intereil or fear rather than love? but,
however, it is a negative charadlcr always fure-,
becaufe it may always be concluded, that they,
who do not obey God, do not love him, for all,
who do love God, obey his laws. The realbn is
evident. AH, who truly love God, have an ardent
defire of being loved by him, and it is efiential to
love to defire a return of afietftion from its obje<^h
We cannot expetft to be beloved of God, unlels we
drive to pleafc him, nor can we pleafe him without
keeping his commandments. The love of God is al-
ways accompanied with an holy diligence to pleafe
him, and an awful fear of offending him. A true
believep
(8) Love io Go J conf.Ji;,
frincipally in obedience ; not in
extaaes, and high flights of
fancy. Let us hear brother
Roger, a holy rhapfodill,
uhom cardinal Bona calls an
Extatic Man. " Quid, putas,
erit, fi in intimo tiio intinius
/it Deus ? A quantis tene-
bris ad quantas duceris cla-
riiates per s i- 1 R i r u m ejus I
Si illas, qua:; in intimis iilis,
/ive internis fecretis Aint,
rofles intijnas contc?nplat:ones,
/i illas lucidas illuminationes,
fi illos ftrnjidos fphndorss, ii
illos Jimpli.es radios:, fi illos
piiroi fulgores, fi illos -vivi-
yicos ardores, fi illos facificos
faporcs, fi illos delitiojos, imo
ilcl.'tiojijfimo! dulcores, fi res
incognitas et invomin/ihiles, res
tamen txpnimeniaUs pertciSiC
pofiideres. Ah! homo, ft
haec experimento noffes, puta
quia, ut ego, tenebras ferres
graviter vitae tU3C. Qaando
autemerit? Putas ne videbo?
Quando? Quando? Qnandoj'
Omnia in 'Tnora, nimium fi-
enda h^c dilatio. Ah! Ah!
Ah ! - - - Hi£c uerha felentii
JuntP' Sec. — Abllrufe enthu-
liaft! Is this fpiritu.il reli-
gion ? Is it not rather the
natural language of an odd
animal, con:poundcd of a
fine fancy and a coarfe azy
carcafe ? It is not the holy
fpirit of God, It is un-
taught genius bubbling
through the thick lips of a
flupid, inebriated, high-fed
monk. Vid. Bona; op. Comp^
cap. XX. de at/icre.
( 45 )
believer is always afraid, left any thing through
negligence or infirmity fhould efcape him, and
clafh with his duty, or provoke his God. This
made St. Paul fay, fVork out your own falvation
with fear and trembling -, and elfewhere, / kap
under my hody^ and bring it into fubje^ion i (^
(9) / bring my body under'
JuhjeBion. That is to fay,
I endeavour, as every wife
man {hould, to regulate my
fenfual appetites by reafon.
This meaning is too fimple
and plain ; and, from this,
and other fuch paffages per-
plexed with endlefs fubtilties,
have arifen profitable monk-
cry in the church of Rome,
and unprofitable aufterities in
fome proteflant communities,
all contrnry to the fpirit of
chriiHanity. The friars, thofe
fandimonious hypocrites,
have laid fuch fcriptures at
the bottom of all their rules,
and their rules are pretended
cxpofitions of thefe fcriptures.
TheFrancifcans mortify their
todies for the benefit of their
fouls. How? They are call-
ed Minores for their mean-
nefs — Nudipcdes for their go-
ing barefoot — -funigcri for
their wearing a rope for a
girdle — mendicantcs for their
begging — and they may be
called frigidi for their mak-
ing it a virtue to fit without
a fire in cold weather — pedi-
culoji for their nallinefs, and
fo on. The writer of the life
of father Fourier du Matin-
cour, having celehrated innu-
l^iei'able fuch viriues in the
life of his hero, gives, for an
example to the brethren, one
infallible proof of his morti-
fying the deeds of the body,
j^nd what is it? Why - - -
" immediately after the death
of this father, and a& the bre^
thren were laying him out,
his habit, lying on the
ground, was adlually heaved
up, and carried along the
floor by the multitude of ver-
min that lodged in it." As
if this were not enough, the
biographer tells a naftier tale,
and boldly adds, " Les de-
licats fronceront le ne - - -
mais I'odeur en eft tres fuave
dans le ceil, et fort agreable
aux aunges." La vie du Pere
de Matincour, fa Mortifcation,
p. 306.
Nicholas de Lyra, and
others, have had the affurance
to affirm that Jefus Chrilt was
a Minorite friar, of the order
of S. Francis ; for which
Lather juftly reproved them,