they were certainly assured So we read Luke 1. vers 1. Whereof we are fully perswaded c. and Heb. 10. vers 34. And yee tooke the spoyling of your goods with joy knowing in your selves you had in Heaven a better and induring substance So in the first Epistle of St. John chap. 3. vers 2. Behold now are we the sonnes of God and it doth not yet appeare what we shall be but we know that when he shall appeare we shall be like him for we shall see him as he is In all the Saints we finde an infallible assurance and an undaunted and unremoveable confidence in Jesus Christ who they believed was delivered for their offences and raised againe for their justification knowing there was no other name under Heaven given amongst men whereby we must be saved Acts 4 ver 11. And this faith in Jesus Christ is that that will support us in all tribulations and finally save us according to that in St. John chap. 3. ver 14 15 16. As Moses lifted up the Serpent in the wildernesse even so must the Sonne of man be lifted up that whosoever believeth in him should not perish but have everlasting life For God so loved the world that be gave his onely begotten Sonne that whosoever believeth in him should not perish but have everlasting life And vers 18. He that believeth on him is not condemned butâ—â— that believeth not is condemned already because he hath not believed in the name of the onely begotten Sonne of God And in Chap. 5. ver 24. Verily verily I say unto you he that believeth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life Numberlesse testimonies might be accumulated out of the holy Scripture to prove that only to be the true faith and knowledge of Christ when we do conceive him in such sort as he is offered of the Father that is to say clothed with the Gospell for faith hath a mutuall relation to the word and the word to faith because the word is the fountaine of faith and the ground of faith and the mirrour in which faith beholdeth God as Christ saith here He that believeth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life This that I have now said Mr. Montague will I hope give satisfaction to any rationall man if not to your selfe that the Church of England believeth as it ought to believe because it regulates the faith of all Christians according to the word of God and Christ their onely Prophet and therefore it is an unanswerable argument that the Church of England is a true Church and built upon the foundation of Peter when it joyneth the knowledge of God in Jesus Christ and faith in him alone together Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse that he might be just and the justifier of him which believeth in Jesus Rom. 3. v. 25 26. When therefore I say the Church of England joyneth the knowledge of God and Christ and faith in them both inseparably together and makes daily publication of this same doctrine it is evident that it is a true Church and built upon the foundation of Peter the ground and pillar of truth and where salvation may be attained unto for that Church which shall confesse with the mouth the Lord Jesus and shall believe in their heart that God hath raised him from the dead shall be saved for with the heart men believe unto righteousnesse and with the mouth confession is made unto salvation Rom. 10. But the Church of England doth all this Ergo it believeth as it should believe and is a Church where salvation may be found And had the Church of England Mr. Montague but this marke alone it were enough for ever to stop the mouthes of all gainsayers and prove that it is a true Church and built upon the foundation of Peter and believes as it ought to believe And now I come to the qualification viz. That the Church of England doth renounce all self-merit in matter of salvation and all will-worship and humane inventions in Gods service which are requisites in any Church to make it a true Church and without which it cannot be a true Church You may remember Mr. Montague when you heard the name of merit and will-worship you began to bestir your selfe as if it had something troubled you and it doth indeed highly concerne you to looke about you lest falling upon the rocke of your owne merits you dash your selfe in pieces and destroy your owne soule And you affirmed that if you should speake of the doctrine of merits it would last you a weeke Truely Mr. Montague if you should speake a moneth or a yeere together of Christs merits and what he hath done and suffered for the redemption of mankind I should willingly be your anditor and think that nothing sufficient enough could be uttered or expressed to magnifie Gods and Christs love and to stirre up thankfulnesse obedience and love to God and Christ againe for their infinite mercy towards us such miserable creatures as we poore men are But Mr. Montague if you shall speake but one minute of an houre to extoll mans merit or to preach that men by their good workes can or may merit Heaven or if you goe about to establish that blasphemous doctrin for it is no better you shall have just cause to repent all the daies of your life for your so doing for this doctrine tends to overthrow the glorious Gospell and the whole worke of our redemption and Christs sufferings and opens an other way to Heaven than any of the Saints of old knew of who ever taught that Christ onely was the way the truth and the life and not mens merits and workes of supererogation Therefore Mr. Montague that Church that teacheth the free grace and eternall love of God in Jesus Christ unto the people when we were dead in our sinnes and trespasses and that inculcates self-deniall upon all men and urges them in matter of salvation to rely onely upon Christ and his obedience and passion with all his merits and to follow the guidance of his word for the manner of his service and teaches them to reject all will-worship and humane inventions in honouring God that Church believes as it ought to believe and teacheth the true way to Heaven and is built upon the foundation of Peter for all these things are the necessary requisites for the making of a true Church as I shall God willing speedily shew But if I shall be more large upon this point I desire your pardon for in my opinion it is a doctrine of as great concernment as any in Religion and where it is taught it is a sure evidence of a true Church In the handling of the which I will
and as prevalent to declare the truth of that tenent as if indeed that word had been expressed Notwithstanding all that I have now said to prove the doctrine of free justification by faith alone to bee grounded upon the Scripture and that according to the holy Word of God the Church of England preacheth it and by that proves it selfe a true Church yet the Church of England doth not teach that that faith by which we are justified is alone or solitary without the company and fellowship of good workes and other vertues and graces which are the fruits of faith but urgeth likewise and teacheth all holy duties to be joyned with Faith as wee shall see afterwards and that wee should be abounding in good workes which God hath before ordained that we should walke in for the glorifying of his name and to justify unto the world the livelinesse of our faith as all the Saints of old have done But now Mr. Mountague that you may see the error of your wayes and that all men may behold the impiety and vanity of the doctrine of selfe-merits and of the works of supererogation and that we may all be humble under the mighty hand of God and learne this lesson of selfe-denyall I shall for a corollary adde a few things and then conclude this point Our Saviour Christ saith Luke the 17. When you shall have done all those things that are commanded you say we are unprofitable servants we have done that which was our duty to doe Is not this an extreame arrogancy think you Master Montague in any man when our Saviour Christ himselfe teacheth us to say we are unprofitable servants when we have done whatsoever is commanded us both in the law and the Gospell to say and affirme that we are meriting and deserving servants yea is it not an impious ridiculosity to affirme it when notwithstanding we do transgresse the Commandements of our Master a thousand wayes For these two conclusions do necessarily result out of our Saviours words First that when wee have done all that God commands we are yet but unprofitable servants The second that we have done but that was our duty to doe Out of the which words I thus argue Hee that when he has done all that he is commanded to do is yet but an unprofitable servant he cannot merit much lesse doe workes of supererogation But every man when he hath done all that is commanded him to doe is yet but an unprofitable servant Ergo he cannot merit much lesse do workes of supererogation All this is confirmed by our Saviours owne words who cannot erre we must leave the works of merit to Christ alone and say we are unprofitable and deny our selves if we will be his Disciples Out of the same words I gather this argument also They which have done but that which was their duty to do when they have done all that was commanded them they cannot merit much lesse do workes of supererogation But when they have done all that was commanded them both in the Law and Gospell they have done but that which was their duty to do Ergo they cannot merit much lesse do works of supererogation You must needs understand Mr. Montague the Doctrine of merits who are able to discourse a weeke together of them and therefore you know very well that in your Roman Dialect merits works of supererogation are such things and performances as are done above that that is commanded them and when men do more than they are injoyned by God and exceede in their duty to a superplus This I say is your language But if no man can attaine to such perfection of obedience as the Romanists speake of then by their own confession the Doctrin of merits is a false doctrin and ought by all men to be abominated and so much the rather we ought to abhor it because it is a Doctrine of blasphemy and is as much in effect as to give the Lord of Life truth it selfe the lie for Christ sayth When you have done all things that are commanded you say you are unprofitable servants for you have done that which was your duty Notwithstanding the Papists say they can merit But Christ who is the Master and Doctor of his Church and whom we are commanded to heare Mat. 3. Mat. 17. has taught us otherwise affirming we cannot merit much lesse do workes of supererogation which will plainly appeare if we examine a few instances and go through some particulars We are commanded to love the Lord our God with all our heart with all our mind and with all our mighâ— and to love our Neighbour as our selfe I now demand of you Mr. Mountague whether either your selfe or any man can attaine unto this perfection of love the Lord requires at your hands and so fulfill the Law If it be acknowledged that no man can attaine to this perfection of love then he is a transgressor of the Law and is so far from meriting favour at Gods hand as he merits eternall death by it for the soule that sinnes shall die Ezekiel 18. for the wages of sin is death Numb 6. But if you answer that you can keepe this Law notwithstanding you cannot yet merit by it by Christs own words who proclaimeth you an unprofitable servant affirming that you have done but your duty Againe in the fifth of Matth. 4. vers 8. our Saviour saith Be yee therefore perfect as your Father which is in Heaven is perfect Here the Lord Jesus Christ for the ordering of our obedience and regulating of our lives sets before us as a modell rule and example which we must ever follow the perfection that is in God himselfe our Heavenly father and commands all men to be perfect as he himselfe is perfect I demand of you Mr. Montague can you or any man attaine unto this perfection that is in God which neverthelesse we are commanded to do If you do acknowledge that no man can attaine to it as no man can indeed then you are a transgressor of this command and fayling in your duty you deserve condemnation and therefore are far from meriting But if you shall affirme that you can attaine to this perfection and should really do that you are commanded yet you are still an unprofitable servant and have done but your duty and therefore have not yet merited any thing We are commanded both in the old Testament and in the new to be holy and for the pattern of our holinesse as of our perfection the holinesse of God is set downe before us for our imitation As he that hath called you saith St. Peter is holy so be you holy in all manner of conversation because it is written Be yee holy as I am holy Levit. 11. ver 24. 19.2 the 20.7 I desire you to tell me whether you or any man can attaine to that perfection of holinesse through the whole course of your life that is in God if not you have transgressed this
as for your most excellent education as also in regard of the opportunities you have had at home and abroad of attaining to erudition you ever being in the society of learned men and in the Schooles of wisdome and knowledge in the which you were never accounted a trewant who alwaies so improved your time as you have made as good a progresse in all learning as any of your yeeres And in this notion I consider you and shall ever allow you the full waight of your prayses earnestly intreating you that you would imploy that talent of understanding and learning that God had bestowed upon you to the advancement of his Glory and Kingdome and that you would not make use of it to the wronging of your owne soule and the dammage of others And especially I intreat you that in this bright Sun-shine of the Gospell and truth you would open your eyes and not love darknesse more than light And now I come to prove my minor the truth of which I thus assert That Church which is built upon the foundation of Peter that Church teacheth the way the truth and the life against which the gates of hell shall never prevaile c. But the Church of England is built upon the foundation of Peter Ergo the Church of England teacheth the way the truth and the life against which the gates of hell can never prevaile and is a true Church the house of God the ground and pillar of truth where salvation may be found You answered that the Church of England was not built upon the foundation of Peter and therefore denied the minor Which by Gods assistance in the sequell I shall sufficiently prove But as then I desired favour that I might for the benefit of the standers by and that the ensuing discourse might the better be understood by all interpret the termes of my Syllogisme First what I meant by the foundation of Peter Secondly what I understood by building upon that foundation and which but in part you then gave me liberty to expresse So I shall now by your good liking take leave more fully to set it down because as I said before it doth much conduce to the more cleare understanding of the following disputation By the foundation of Peter I understand Jesus Christ And it is evident there is no other foundation of Peter nor of the true Church As we may see in the 16. of Matth. ver 13 14. in that parly which was betweene Christ and his Apostles where our Saviour asking his Disciples what men said of him and they replying answered that some said he was John Baptist some Elias and others Jeremias or one of the Prophets Then said Jesus but whom say yee that I am And Simon Peter answered and said Thou art Christ the Sonne of the living God And Jesus answered and said unto him Blessed art thou Simon Bar-Iona for flesh and blood hath not revealed this unto thee but my Father which is in Heaven And I say unto thee upon this rock I will build my Church and the gates of hell shall not prevaile against it Here Peter in the name of all the Disciples acknowledgeth Jesus Christ to be the foundation of the Church The same he doth John the 6. vers 69. where againe in the name of all the Apostles he saith We believe and are sure that thou art Christ the Sonne of the living God And in the verse before he said Lord to whom shall we goe thou hast the words of eternall life There was no other rock known to Peter and the blessed Apostles no other foundation no other to flie to for life eternall but Jesus Christ But in the 4 of the Acts vers 11. in that glorious Sermon of his Peter in his own name thus speakes concerning Christ This is the stone which was set at naught by you builders which is become the head of the corner neither is there salvation in any other for there is no other name under Heaven given amongst men whereby we must be saved No other foundation therefore of the Church but Christ And in his first Epistle the second Chapter the fourth and fift verses he thus speakes To whom comming as unto a living stone disallowed indeed of men but chosen of God and precious yee also as living stones are built up a spirituall house c. No other foundation for all Christians to be built upon but Christ according to that of Paul in the first of Cor. chap. 3. ver 11. For other foundation can no man lay than that is laid which is Jesus Christ the eternall Son of the eternall Father The same is confirmed in the second chapter of the Epistle to the Ephesians vers 19 20. Now therefore ye are no more strangers but fellow Citizens c. and are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corner stone So that the foundation of all the Prophets and Apostles and all that ever were saved was Jesus Christ who is yesterday and to day and the same for ever Heb. 13. vers 8. the onely Saviour of his people and the foundation of his Church and the onely way and the truth and the life as he declareth himselfe in the 14 of John and therefore in his name onely is salvation preached amongst the Gentiles and to all Nations And this I thought fit to say concerning my meaning of the foundation of Peter Now I will signifie what I understand by the terme of building and to be built upon the foundation of Peter This is a metaphoricall expression taken from Architects and in Gods dialect it is nothing else but to believe in Jesus Christ For as in building the stones polished are by cement and morter joyned to the foundation so all believers those lively stones are built upon Jesus Christ that living stone by faith which joynes them to their head and foundation Christ Jesus and that onely as Peter himselfe interprets it in his first Epistle chap. 2. vers 6. Wherefore it is contained in the holy Scripture Behold I lay in Sion a chiefe corner stone elect precious and he that believes on him shall not be confounded Vnto you therefore which believe he is precious So that to be built upon the rock Christ Jesus by Peters own interpretation is to believe in Jesus Christ for salvation which we cannot doe in any creature without blasphemy The same doctrine is preached by Paul in the second Chapter of his Epistle to the Colossians vers 5 6 7. For though I be absent in the flesh yet I am with you in the spirit joying and beholding your order and the stedfastnesse of your faith in Christ As ye have therefore received Christ Jesus the Lord so walke ye in him rooted and built upon him and established in the faith c. Here to be rooted and built up in Christ is to believe in Jesus Christ and by his alone merits to hope for salvation who was
Christ is become of no effect unto you saith Paul whosoever of you are justified by the Law yee are falne from grace All those therefore that will be justified by the works of the Law deprive themselves of the grace of God in Jesus Christ but the Church of Rome doth this Mr. Montague ergo But for the Church of England it followeth the Apostles example Phil. 3. ver 8 9. Counting all things losse for the excellency of the knowledge of Jesus Christ and that it may be found in him not having its owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith By the which righteousnesse of Christ all the workes of the Law are excluded from justification But I will yet more fully prove that the workes of grace are also excluded from justification Ephes 2. ver 8 9. For by grace are ye saved through faith and that not of your selves it is the gift of God Not of workes lest any man should boast Here againe all workes are removed withall we may observe that the holy Apostle in this place a firming that we are not saved by workes speakes not of those workes before grace and regeneration according to the ordinary evasion of the Church of Rome but he speakes of all the workes men doe in the state of grace and after conversion and which shall accompany us as we presse to the marke for the price of the high calling of God in Christ Jesus as we may see in the 10. verse For we are his workmanship created in Christ Jesus unto good workes which God hath before ordained that we should walke in them So that good workes are not the meritorious cause of the Kingdome of Heaven but onely the way which God hath prepared and appointed for us to walke in to Heaven And in the 11. to the Rom. ver 6 7. he saith And if by grace then it is no more of workes otherwise grace is no more grace He speakes here of the regenerate Romans and of the workes dond by them after their conversion which he excludes from justification and therefore it is a poore evasion or quillet of the Church of Rome to excuse their pride when they say that God hath given us the grace of meriting which is a flat contradiction for grace doth ever exclude merit as the words of Paul inferre who saith If it be by grace then not of workes and if of workes then it is no more grace otherwise worke is no more worke And in his Epistle to Titus ch 3. ver 4 5. But after saith he that the kindnesse and love of God our Saviour towards man appeared not by workes of righteousnesse which we have done but according to his mercy he saved us Here the Apostle includes himselfe in the number of the regenerate as in all the other places and disavowes all workes and excludes them from justification for the mercy and grace of God cannot stand with mens merits as hath been sufficiently already proved And in that verse he further addes that being justified by grace we should be made heires according to the hope of eternall life From which words we learne that we have life eternall as heires of God and not in the way quality of mercenaries So that by all these proofes it is evident that all workes are excluded from justification as by many reasons also may be evinced For sinners are and ought so to be justified before God that all occasion of gloriation and boasting may be taken away as we see Rom. 3. ver 27. Where is boasting then it is taken away By what Law of workes Nay but by the law of faith Now if a man by the workes of grace might be justified he should then have something whereof to glory notwithstanding he acknowledged he received those workes from God as we may see in the example of the Pharisee in the 18. of Luke and should also have more to glory of than Abraham Rom. 4. ver 3 4. where it is said that if Abraham be justified by workes he hath whereof to glory but not before God For what saith the Scripture Abraham believed God and it was counted to him for righteousnesse Againe if a man be justified by workes then the justification of the Law should stand and be of force but that stands not as by all the testimonies before mentioned is evident and from the 14. verse of this chapter For if they which are of the Law be heires faith is made void and the promise made of no effect And not onely this verse but the tenour of the whole chapter proves that Abraham though he abounded in good workes yet was justified before God without the workes of the Law howsoever before men according to that of St. James chap. 2. He declared by his workes the livelinesse of his faith for St. James himselfe saith vers 23. That Abraham believed God and it was imputed unto him for righteousnesse and he was called the friend of God And that was long before he offered his Sonne Isaac And when the Apostle Paul saith that Abraham was not justified before God by his works it cannot be understood of the works of the ceremoniall Law which was not given till foure hundred yeares after the justification of Abraham But the principall things we may gather out of this whole fourth chapter to the Romans are these First that the workes of grace and after regeneration are excluded from justificaton Secondly that the justification of Abraham the father of the faithfull is the modell and patterne of the justification of all believers and sonnes of Abraham as appeares from the 22. and 23. verses And therefore it was imputed to him for righteousnesse Now it was not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed if we believe on him who raised up Jesus from the dead And therefore as Abraham was justified before God by faith without the workes of the law so all believers are justified which the Apostle in his Epistle to the Galatians chap. 3. ver 8. doth againe clearely prove And the Scripture saith he foreseeing that God would justifie the heathen through faith preached before the Gospell unto Abraham saying In thee shall all Nations be blessed so that they which be of faith are blessed with faithfull Abraham And from this very place it is manifest that Abraham then believed when the Apostle affirmes that he was not justified before God by his workes to confirme unto us likewise that we are not justified before God by our workes after that God hath given unto us faith Yea Paul evidences the same by his owne example and by the example of the faithfull that the works of grace also are excluded from justification for in 1 Cor. chap. 4. ver 4. I know nothing saith the Apostle by my selfe yet am I not hereby justified Here
dictates unto us that if the holy Apostles in their writings give precepts unto all the Pastors and Teachers of the Church how they shall teach and instruct the people and prescribe unto them a rule which they are ever to follow and from which they may not swarve in their preaching and injoyne them withall to keepe that rule unblameable untill the second comming of the Lord Jesus Christ and in those instructions among other things in speciall charge them to take heed of all the Traditions and Precepts of men in Gods service and injoyne them also to reprove such as teach any other doctrine than that they have received from them and also command to shun and decline them that teach contrary to that doctrine I say as the Ministers of the Gospell have a rule set them by which they shall teach and from which they may not vary if they notwithstanding will goe beyond their commission and teach contrary yet the people are not to listen unto them or to heare them in so doing for they are bound and tied likewise by the same rule and written word to the contrary as by the places above specified is manifest and many more that follow But now Mr. Montague let us a little examine what Paul writeth to Timothy and Titus and in them to all Ministers and Teachers and what rules hee prescribeth unto them in their preaching and what rules after in the following Epistles and Writings of the Apostles are given to all Christians S. Paul in his 1 Epistle to Timothy before he comes to any particular instructions gives him a reason why he left him at Ephesus when he went into Macedonia and that was saith he vers 3.4 That thou mightest charge some that they teach no other Doctrine neither give heed to fables c. Here the Apostle ties all Ministers to the rule the Doctrine that they had received from him and the other Apostles And accounts all the Traditions of men fables and vanities as in the third Chapter he more fully declareth and in the 16 verse he saith Take heede unto thy selfe and unto thy doctrine continue in them for in doing this saith he thou shalt both save thy selfe and them that heare thee Here hee ties Timothy to the rule and tells him withall of the benefit that will redound unto him and others continuing in it and that is the salvation both of him and his hearers So that the swarving from it must needs be pernicious to both Teachers and Hearers And in the 5 chap. 21. J charge thee before God saith he and the Lord Jesus and the elect Angels that thou observe these things without preferring one before an other And in chap. 6. vers 3. Jf saith hee any man teach otherwise and consent not to the wholesom words of our Lord Jesus Christ and to the doctrine which is according to godlinesse c. from such withdraw thy selfe Here againe he ties him to the rule to the words of our Lord Jesus Christ the doctrine taught by Christ as it is set down in the severall Gospells and commands Timothy to withdraw himselfe from all such as taught not according to that doctrine and in vers 13.14 I give thee charge saith hee in the sight of God who quickneth all things and before Christ Iesus who before Pontius Pilate witnessed a good confession that thou keepe this Commandement without spot untill the appearing of the Lord Jesus Christ Here is a rule given to the end of the World which all Teachers and Hearers are bound to observe and keepe The Ministers and preachers by it are to teach nothing contrary unto the wholesome words and doctrine of our Lord Jesus Christ and what hee taught and the people they are not to receive or heare any thing contrary to that doctrine but both Ministers and people are commanded to shunne such and to withdraw themselves from them And in his second Epistle as if the Apostle could never sufficiently enough have taught all Ministers their duty in Chap. 1. vers 13. Hold fast saith he the forme of sound words which thou hast heard of mee in faith and love which is in Christ Jesus Have a speciall care thou variest not from that way of teaching thou hast learned from mee the two principall heads of the which doctrine or the sum of which is faith and charity teach them the saving doctrine of faith therefore as I taught it according to the written Word ground all thy preaching concerning faith upon the Scripture not upon the vaine Traditions of men and humane authority but upon the written word So likewise when thou teachest them their duty of love both towards God and towards their Neighbours and one towards another instruct them in that according to the written Word and not after the Precepts and commandements of men and from this way of preaching swarve thou not but hold fast that forme of sound Words for so I taught thee And in Chap. 3. vers 14. Continue thou saith he in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them Here againe hee injoynes him to preseverance in that doctrine onely which he had taught him who was guided by the Spirit of God and confirmed all that hee taught out of the Scriptures and therefore there could be no doubt of the Truth of it and that he commands Timothy and all other Ministers to continue in their Teaching and not to vary from it or to give eare or heed unto the Traditions of men And in his Epistle to Titus chap. 1. vers 13.14 Wherefore saith he rebuke them sharply that they my be sound in the Faith Not giving heed to Jewish fables and commandements of men which turne from the truth What Mr. Montague can be spoke more evident against all Traditions of men which teach that the worship of God consisteth in outward performances as in the observation of dayes and ceremonies and abstaining from Meats and Marriage all inventions of crafty men and which teach that wee must worship God according to the commandements of men when the Apostle in expresse words in Chap. 3. of the 1 of Timothy vers 12 3. affirmes that these are the doctrines of Devills and in this place commands Titus sharply roughly and plainely to reprove all such preachers as teach men by such performances to serve God or instruct them to worship him after the commandements and traditions of men and gives him a reason why Titus should sharply rebuke such teachers because saith he they that indoctrinate the people in this manner to serve God are so far from teaching the truth as they turn them from it and lead them into errours and by-waies to their eternall perdition Truely Mr. Montague if there were but this very Text in all the new Testament for our direction for the right serving of God it were enough for ever to deterre us from the traditions of men and to make us cleave close to the