strang Wives or the like and were censured and ejected as unclean by the Jews they could presently run to Samaria and there be received And this produced a woful and irreconcileable schism betwixt those two people insomuch that they lived in perpetual discord The hatred betwixt them was so great that they held it unlawful to eat or drink with one another Hence that saying of this Woman to our Saviour How is it that thou being a Jew askest drink of me which am a Woman of Samaria Nay such was the hatred of the Jews to the Samaritans that though they granted leave to all Nations in the World to become Proselytes to their religion yet would they not grant it to them Witness that solemn form of excommunication termed excommunicatio in secreto nominis tetragrammati said to be uttered against them by Ezra and Nehemiah They assembled the whole Congregation saith my Author into the Temple of the Lord and brought 300 Priests 300 Trumpets and 300 books of the Law with as many boyes And when they sounded their Trumpets and the Levites sang they cursed the Samaritans by all the sorts of excommunication in the mystery of the name Jehovah and in the Decalogue and with the curse both of the inferiour and superiour house of judgement that no Israelite should eat the bread of a Samaritan whence they say he who eateth bread of a Samaritan is as he who eateth Swines flesh and let no Samaritan be a proselyte in Israel neither let them have any part in the resurrection of the dead And as the Jews did thus prosecute their cause against the Samaritans with much heat and confidence so likewise did the Samaritans theirs against them Though they had the worse of it yet were they no less peremptory and stedfast in their way than the former being ready upon all occasions to maintain their opinion and dispute for it Witness the carriage of the Woman in this place she do's not barely propound the question to our Saviour and then wait to hear how he would determine it but stands up and reasons with him about it Our Fathers saith she worshipped in this Mountain and ye say that in Jerusalem is the place where men ought to Worship Now our Saviour in answer to this great question and for the composing of this long difference of no less than 400 years continuance tells her that the time was approaching wherein the Worship of God should be confined neither to Garizim nor Jerusalem yet by the way lets her know there was a great deal of difference betwixt the Worship of the Samaritans and the Jews Ye Worship saith he ye know not what we know what we Worship There was no comparison betwixt the Worship of the Samaritans and the Jews The Jews might miss it in the manner of their Worship but the Samaritans did not only miss it in that but likewise in the object of it for they worshipped they knew not what But in opposition both to the Worship of the Samaritans and the Jews he tells her that the hour cometh and now is when the true Worshippers shall Worship the Father in spirit and in truth c. Which words imply as much as if he had said the question which thou now propoundest to me and hath been disputed so long with so much heat amongst you is now of small moment for God is about not only to alter the place but the manner of his Worship As he will not have his Worship limited either to Garizim or Jerusalem so neither will he have it limited to the mode either of the one place or the other but will be worshipped after another manner and the manner wherein he will be Worshipped is spiritual and simple they that Worship him must Worship him in spirit and in truth And thus I have with what brevity I could conveniently led you down to the words of the Text and given you an account of the author and occasion of them To make any Analysis or division of them is needless and therefore without any further stay I shall draw from them this point That it is the duty of the sons of men in these dayes of the Gospel to Worship God in spirit and in truth Though all Christians nay all Nations agree that there is a God and that he is to be Worshipped yet they do not agree about the manner of it Some will have him to be Worshipped one way and some another according as their light and principles lead them Some will have him to be Worshipped immediately others mediately or remotely Some with slaying of beasts and bloody sacrifices others in a spiritual and simple manner without any such adoe Some in the use of external rites and shadows others without them Now our Saviour who came from his Fathers bosome and most perfectly understood his will undertakes the determining of this controversie and shews after what manner he would have men to Worship him They that Worship saith he must Worship him in spirit and in truth The point lyes so visibly in the Text that I need not send you to other places of Scripture to shew you the truth of it and therefore I shall not spend time in that The Method I shall observe in prosecuting it is this 1. I shall shew what is meant by Worship 2. What by spirit 3. What by truth 4. The reasons of both branches that is to say wherefore we must worship God in spirit and wherefore in truth 5. I shall lay down one or two cautions And 6. come to the Vses all which I shall dispatch with plainness and brevity 1. I shall shew what is meant by Worship The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the extraction and derivation whereof the Etymologists are not agreed Zanchy thinks it's derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Dog and that it is a Metaphor taken from spaniels that use in subjection to their masters to couch upon the ground before them And that which renders it somewhat more probable is that the Hebrew Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie to worship do also signifie to fall down or lye prostrate as also that the Jews both in their civil and religious worship used to do so However others are against this derivation and assign another Rivet thinks it is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to kiss and that which renders this more probable is that kissing hath been a very antient symbol of adoration Witness that of Job If my mouth saith he hath kissed my hand this were an iniquity to be punished by the judge for I should have denyed the God that is above A bare kissing the hand he cannot mean for that we may reckon amongst those actions that are indifferent neither good nor bad but he means such a kissing of the hand as was a ceremony belonging to idolatrous worship The Heathenish
Nations as Estius observes Worshipped the Sun and Moon and when they saw either of them clearly shining forth they stretched out their hands towards them and then laid them upon their mouths and kissed them thereby signifying that if they could have got to them they would have kissed them as they did their hands Their manner was that if they could have access to their idols they kissed them if not they kissed their hands in token of worshipful reverence towards them So that Job by these words intimates thus much that if he had done as his Heathenish Neighbours did if he had relinquished the true God and plaid the Idolater as they did then he had deserved punishment indeed And in other places of Scripture we find Worshipping set forth by the same phrase God tells the Prophet Elijah who thought himself alone the only true worshipper that he had seven thousand that had not bowed unto nor kissed Baal And the Prophet Hosea complaining of the wickedness of the Israelites amongst other things that he charges them with this is one that they said Let the men that sacrifice kiss the Calves Whereby it appears that this heathenish Ceremony did not keep it self among the barbarous Nations where it was hatched but crept amongst the Israelites with whom it sound too much entertainment And the same Rivet thinks David alludes to this custome when he saith Kiss the Son lest he be angry Notwithstanding this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used to denote worship is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more than I dare affirm In the derivations of words though sometimes the descent be obvious and afford light yet many times it is very obscure and uncertain and in such cases we must be cautious what stress we lay on them Whether this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I leave to every one to judge there be learned men on both sides Let us now from the Name pass to the thing denoted by it The worship set forth by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twofold it is either civil or religious Civil worship is reverent behaviour towards men whereby we testifie our respect to them proportionably to the eminency we behold in them Though I call it civil yet I do not so speak as if I thought it not at all religious for as a judicious author well observes it is commanded by God who is the author of religion and it hath some analogy with the worship which is more properly religious but for that the object from which acts do usually receive their names is civil But to go on the respect testified by this kind of worship is commonly expressed in the incurvation or bowing of the body So Abraham upon his meeting the three Angels bowed himself towards the ground And upon his treating with the children of Heth about a burial place for his wife he bows himself to them The word used in both places by the Septuagint is the same with this in the Text. What we use to say of grace in reference to Nature that it do's not destroy but rectifie it the like we may say of it in reference to civility it do's not destroy it in men but rectifie and regulate it teaching them to whom to shew it in what manner and in what degree It is so far from being an enemy to civility that it greatly promotes it it subdues the Nabalism and churlishness of mens natures takes away the gall and bitterness of them and makes them kind and pleasing Turn over the histories of all Nations and ages and you shall not meet with any persons of more condiscending obliging sweet deportment than such as have been most eminent for grace and holiness Witness Abraham in this place he was a great Lord and a mighty Prince and yet how submissively and courteously doth he carry himself to these children of Heth who were his inferiours in many respects This being so what shall we think of a generation of men amongst us that having renounced and as it were protested against the common tokens of civility carry themselves before Magistrates and others to whom they owe obeysance like a company of barbarians that never knew what civility meant making a conscience of putting off the hat calling a man master and the like But no marvel for if it be religion that teaches men manners as certainly it is we may not wonder that having laid aside religion they have also laid aside their manners This is civil worship but it is not this kind of worship the Text speaks of and therefore I shall say no more of that Religious worship is devout behaviour towards God whereby we acknowledge his Soveraignty over us and the dueness of our obedience to him appearing before him and waiting upon him in the way he hath appointed in his Word This David speaks of when he saith O come let us worship and bow down let us kneel before the Lord our Maker And this our Saviour speaks of when he saith they that worship him must worship him in spirit and in truth Now this worship belongs not to either Angels or Saints their images reliques or any such thing but to the Lord only whose it is and from whom we may not alienate it Hence that of our Saviour in another place thou shalt worship the Lord thy God and him only shalt thou serve He speaks not of a civil worship or reverence for therewith we both may and ought to serve others but of a religious worship or reverence which God hath reserved as a prerogative peculiar to himself Agreeable hereunto is that of Athanasius God alone is to be worshipped Which words are so point-blank against the proceedings of the Papists that their inquisition at Madrid lighting on them in one of his Index's expunged and put them out Religious worship is of a far other nature than civil is it differs from it not only gradually as the reverence we give to the King differs from that we give to one of his judges or Ministers of state but specifically or in kind As all acts are to be suited to so they are to be denominated from their objects and to bear appellations and titles agreeable to them Now the objects of these two sorts of worship differ as much as may be The object of the one is the Creature the object of the other is the Creator The object of the one is humane and finite the object of the other is divine and infinite And the worship we give them must be answerable When we worship the creature we must do it with apprehensions and affections becoming the creature and when we worship the Creator we must do it with apprehensions and affections becoming the Creator When we appear before men and do reverence to them we must do it with apprehensions of eminency but such as is created
free and might have worshipped him either one way or other either with Ceremonies or without as our own inclinations had carried us But after he hath not only called upon us to worship him but hath determined the manner of his Worship and said plainly This kind of Worship does best suit with me this kind of Woship I will have this kind of Worship I seek after for us to go and set up another kind of Worship of our own heads and offer that to him what is it but to mock him What is it but to tell him he shall not be worshipped as he will but as we will than which what can be greater impudence The second Vse may be for Reprehension to reprove two sorts of Persons 1. Such as worship God but not in spirit There are many that think if they do but worship him with the outward man they need not trouble themselves about the inner if they do but present and engage their Bodies in the work it matters not what they do with their Spirits Though they hear that God is a Spirit and would have spiritual Worship that he prefers it above all other Worship nay that all other Worship is vain without it yet when they approach to him they present him with their Bodies but with-hold their Spirits Thus the Worshippers of Baal used to carry themselves witness Ahabs Prophets of whom the Scripture testifies that when upon that famous contest betwixt Elijah and them they prayed to Baal they cryed aloud leaped upon the Altar cut themselves after their manner with Knives and Lances till the blood gushed out upon them They laid not out themselves in ardency of holy affection or spiritual importunity but in shouting and making a noise thinking according to the manner of the Heathens that they should be heard for their much speaking And when that would not do they leap and cut themselves hoping thereby to stir up their careless sleepy Deity to audience But it is not Heathens only that have contented themselves with out-side Worship Others that either did or might have known better have done the like Thus the Jews carried themselves as appears by that sad complaint of God by the Prophet Isaiah This People saith he draw near to me with their mouth and with their lips do honour me but have removed their heart far from me They worshipped God with the outward man with the incurvation of the Body but not with the inner man not with the heart Though they had heard much of the Omnisciency of God his indignation against Hypocrisie his calling for the heart and the vanity and detestableness of all services without it yet did they with-hold it from him And thus the Scribes and Pharisees behaved themselves in after times as appears by our Saviour who complains of them in these very words of the Prophet Isaiah which I have now recited Ye Hypocrites saith he Well did Esaias prophecy of you saying This People draweth nigh unto me with their mouth and honoureth me with their lips but their heart is far from me That which God looketh most after that they kept furthest from him that which would have been most acceptable that they were lothest to part with They made a great ado about their outward actions and look'd that they were acurate and decent and in the mean time their hearts which he call'd for they with-held from him And the Papists though they arose too late to be mentioned in Scripture yet are as all know notorious for their vanity both as to their Doctrine and Practice in this particular As to their Doctrine hear what the Jesuites that Society of Angels that flight of Phoenixes as they stile themselves teach Among other rare Maximes which they have fram'd to facilitate the exercise of holy things take these instead of many They say it is enough to be bodily present at the Mass though a man be absent as to the mind provided he behave himself with a certain external reverence That a man fulfills the Precept of hearing Mass even though he have not the intention to hear it That when two Persons say over their Breviaries at the same time they may repeat each of them his Verse at the same time not troubling themselves about any thing of attention to what they do because it is not any way necessary Nay in order to Peoples obtaining of Heaven because they will not perhaps be at the trouble of any active Devotions they let them know it 's sufficient for them to have always a pair of Beads about the arms after the manner of a Bracelet or to have a Rosary about them or some Picture of the Virgin These are strange Maximes you 'ld think yet are they deliver'd to us by no meaner men than Gaspar Hurtado Vasquez Caramuel and such like And if we leave them and go to the Papal Chair the pretended seat of Apostolical Wisdom and infallibility what liberal Indulgences does his Holiness grant upon most frivolous and childish grounds In the Chruch of St. Eusebius at Rome they have as a good Author tells us seven thousand four hundred fifty and four Quarentines of days of very Pardon for such as shall bring thither any honest offering and afford as the words of the Bull do run manus porrigentibus adjutriees their helping hands to such as seek to them In the Church of St. Mary-deliver-us-from-the-pains-of-hell for that is the Churches name there are daily granted eleven thousand years of indulgence to such as shall bring an honest offering that is to say shall give not to the poor indeed but to the rich Monks In the Church of St. Praxede you have daily twelve thousand years of very Pardon and as many Quarentines of days with the remission of the third part of your sins in such manner that visiting the Church three days in a row you shall purchase plenary pardon of all your sins and six and thirty thousand years by provision besides the Quarentines which the Popes have since increased to sixscore thousand years for every day And another Author of eminent note who was amongst them tells us that Pope John the twentieth that he might make things yet more easie granted forth an Indulgence that every inclining of the head at the Name of Jesus should get twenty years pardon And Hassenmallerus informs us That being in Rome Cardinal Farnsey's Notary gave him an Image blessed by Pope Pius the Fifth in which were inscribed these words He that on the feasts of the blessed Virgin Mary falling down before this Image thrice saith his Pater-Noster and Ave-Maria gains two thousand years Indulgence and he who devoutly worships it every day gains twelve thousand years Indulgence Thus you see what incouragement those that pass for Guides and Leaders amongst them give their people to rest in external services What their practice then is they being generally so Ignorant and Carnal as they are you may had
make as great account of your Christian and spiritual liberty as of your civil I am sure Paul did Though he were a man of a most peaceable condescending spirit yet herein he was resolute All things saith he are lawfull to me but I will not be brought under the power of any And the same path he went in himself the same he perswades others to go Be ye not saith he the servants of men When he speaks of civil matters then he doth all he can to stir them up to yielding and complying labouring to prevent law-suits and the evils that attend them Is it so saith he that there is not a wise man amongst you no not one that shall be able to judge between his brethren But brother goeth to law with brother and that before the unbelievers Now therefore there is utterly a fault among you because ye go to law one with another why do ye not rather take wrong why do ye not rather suffer your selves to be defrauded This is his language as to civil matters therein he uses all his art and interest to perswade them to mutual submission and forbearance advising them rather to recede from their own rights and suffer themselves to be defrauded than to ingage in vexatious law-suits to the dishonour of the Gospel But when he comes to speak of spiritual matters concerning their Christian liberty he discourses after another manner Therein he will have them to be stedfast and unmoveable not inslaving themselves to the wills of men or becoming their servants What it is to be the servants of men Ambrose tells us They are the servants of men saith he that subject themselves to humane superstitions Doubtless as God will call you to an account for his word and ordinances so he will for your Christian liberty and therefore it concerns you to take heed how you let it go 5. Whether should you not so far as lawfully you may hold communion with the best reformed Churches without question it is the will of Christ that you should so do If there be one Church more Orthodox and holy than another you should endeavour communion with it And if so how can you imagine it lawfull to worship God in the use of those Ceremonies which the best reformed Churches have declared against and abolished as not only unnecessary and burdensome but superstitious and scandalous not to trouble you with instances of their dislike and utter renouncing of them whereof you may see plenty in others Suartez mentions it as the common doctrine of Protestants that it is unlawfull to worship God with any other worship than that which is commanded in the Scriptures And that you may not think he speaks with reference only to the substance of worship hear what he saith in another place The hereticks saith he of our time say that every Ceremony and every kind of worship that is not commanded by God himself or is not contained in the Gospel is superstition yea they call it idolatry And if the Protestant Churches profess such doctrine and act accordingly and that without sin how can you without sin separate from them how will you free your selves from the charge of schism which is an evil so much condemned by Christ and prejudicial to the honour and welfare of his Church 6. Whether leaving both the practice of the primitive Christians and the communion of the best reformed Churches and you lawfully go and comply with Idolaters in the use of those things they have grosly abused in their profane mysteries Herein the Scripture is very plain After the doings saith God of the land of Egypt wherein ye dwelt shall ye not do and after the doings of the land of Canaan whither I bring you shall ye not do neither shall ye walk in their ordinances And in another place When the Lord thy God shall cut of the nations from before thee whither thou goest to possess them and thou succeedest them and dwellest in their land take heed to thy self that thou be not snared by following them after that they be destroyed from before thee and that thou inquire not after their Gods saying how did these Nations serve their Gods even so will I do likewise As God would have us to stand in a close union to him and one another so he would have us to stand at the utmost distance from idolaters And upon this ground the antients declined the use of many things though in themselves lawfull because they were used and abused by Idolaters Tertullian would not have his Christian souldier to go with a Lawrel upon his head and that because the heathens used to do so And Bishop Jewel hath several other instances of the same nature And ought not we in these dayes to detest idolatry and avoid communion with such as are guilty of it as well as the servants of God have done in former dayes Is it not as odious to him and ought it not to be resisted by us as much now as ever If therefore the ceremonies imposed be such as had their birth amongst idolatrous pagans and other enemies to God and his truth and have been not only used but notoriously abused by them how can you without apparent guilt make use of them And thus I have given you the Quaere's I thought good to offer to you both concerning the worshipping of God meerly with the outward man and the worshipping of him in the use of ceremonies consider of them and deal faithfully I shall now in the last place acquaint you with the common impediments of worshipping God in spirit and in truth and shew you whence it is that men are so ganerally averse to worship him that way And in pursuance of the method propounded to my self I shall first speak of those that concern the worshipping of him in spirit and they are these 1. Their misapprehensions of God his nature essence and will I have told you already that God is a most pure and simple being and would have worship suitable thereunto but men are apt to think otherwise of him They are apt to think he is a being cloathed with such gross matter as we poor mortals that dwell in tabernacles of clay carry about with us and that he would have such kind of worship and accordingly they give it to him They limit the holy one of Israel they measure him by themselves his properties by theirs and his will by theirs and think what pleases them pleases him Thou thoughest saith God that I was altogether such an one as thy self Now this is a most unreasonable and unjustifiable thing for what proportion is there betwixt that which is infinite and that which is fiuite bewixt a most spiritual and simple being and a soul attended with impotent and carnal passions and cloathed with gross and sinfull matter still drawing it to objects and pleasures suitable to it self none at all My thoughts are not your
prevail A little Pulse and Water with his blessing nourishes better than all the dainties of the Emperours Court without it But the Jesuite goes on and tells us That what Salt is to Flesh that Ceremonies are to Religion To say no more have not these men dainty stomachs when they must have sauce to such savoury Food Are they not better fed than taught when Angels Food will not down unless dipped in the sauce of humane Ceremonies Is not the Word of God it self sweeter than the honey or the honey Comb And are not the Sacraments of themselves a feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined And must they have sauce to these Were their appetites like those of the Apostles and Primitive Christians and other of their fellow servants they would make shift to get down such food without the Salt of Ceremonies and it were just with God to take it from them and make them fast until they have better stomachs If notwithstanding all this the Worship and Ordinances of Christ in their spirituality and simplicity will not down with them but they must needs have the sauce of Ceremonies let them go on and take their course but as the Scripture saith let not us eat of their dainties And so much for the grounds on which men proceed and build their prejudice against Worshipping God in truth 4. Is a worldly temporizing frame of spirit whereby they suit themselves and their proceedings to the times and places wherein they live doing not that which God requires and ténds to the honour and furtherance of Religion but that which carnal Policy suggests and tends to the promoting of their worldly interest They prostitute themselves to sublunary influences and suffer themselves to be acted and governed by them ever steering their course that way that promises most gain and safety choose whether it be the way of God yea or no. They do not like good and righteous men keep their Consciences at one but turn them as Diogenes did his Tub still upon the Sun Of this kind of spirit was Alcibiades who transformed himself into all manner of shapes good or bad that the several times places and conditions wherein he was called for insomuch that he exceeded as my Author saith the Cameleon it self In Sparta he was painful and abstemious in Ionia idle and voluptuous in Thrace he was ever drinking and riding in Persia magnificent and fumptuous still observing the mode of the place where he was and conforming to it And of this spirit was Ecebolus in the time of Constantius he own'd the Christian Religion in the time of Julian he disclaim'd it and in the time of Jovinian he returned to it again and so as the Historian saith He was light and inconstant from first to last And of this spirit was Petrus Mongus Bishop of Alexandria first he was of the Orthodox Faith then a Condemner of it after an Aopprover of it and after that a Condemner of it And of this spirit are many of the present Age. both in this and other Nations Some in France were of Opinion that it is meet for a man to accommodate himself to that manner of serving God which is received by custom or authorized by the Magistrate every one in his respective Countrey without much solicitousness and inquiry whether it be Christian or Jewish Pagan or Mahometan And this was it that put Amyrald as he himself shews upon writing of that excellent Treatise of Religions wherein he solidly refutes that atheistical and profane conceit And there are too many amongst us that in complyance with Hobb's licentious Principles will rather be of any Religion the Magistrate shall set up or worship God any way he shall appoint than expose themselves to a little censure and trouble If the States under whom they live will have them to be Protestants they 'l be Protestants and if they 'l have them to be Papists they 'l be Papists If they 'l have them to worship God without Ceremonies they 'l worship him without them and if they 'l have them to worship him with them they 'l worship him with them To be short they 'l be as to matter of Religion whatever their Governours will have them to be do whatever they will have them to do thereby giving the world to understand that they are not made as the Marquess of Winchester said ex Quercu but ex Salice not of Oak but of Willow A man may say to one of them as Tully did to the man in his time As is the Garment so is thy Opinion thou hast one for home and another for abroad Now this is a most unworthy and base frame of spirit and a most wicked and sinful practice savouring rather of Atheism than of true Piety or any Christian zeal It is quite contrary to the express Command of God who forbids Conformity to the World It is quite contrary to the honour importance aud security of Religion that calls for our utmost Zeal Seriousness and Exactness it is quite contrary to that solemn Oath we entred into at our Baptism whereby we ingaged to forsake the World and keep Gods holy Commandments and walk in the same all the days of our Lives It is quite contrary to the practice of the faithful Servants of God in all Ages of the World The Righteous saith Job shall hold on his way and he that hath clean hands shall be stronger and stronger The work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a way as is distinct from other ways and such a course as is different from that which others take and this the righteous man walks in stedfastly and constantly Notwithstanding the paucity of those that joyn with him and the numerousness of those that separate from him yet he holds on in his way notwithstanding all the flouts and taunts that he meets with from the Sons of Belial for his holy singularity and preciseness yet he does not like the Weather give again but stands his ground and holds on his way To go no further how fixed and stable was Job himself in the midst of those shaking Providences that befel him Though God rent and tore him all to pieces yet he remain'd still the same Till I die saith he I will not remove my Integrity from me q. d. Though I have lost my Children and Estate and Friends yet I have retain'd my Integrity and that I am resolved to take with me to my Grave as naked as I am I have one thing still that is my Integrity and choose what befalls me I am resolved to keep that Though Satan should offer me all he hath taken from me in exchange of it yet would I not part with it though he should offer me as many Kingdoms as I have boyles in this diseased Body yet I would not let it go As my Soul is the