is a Christian Church in a Commonwealth that is not Christian indeed in that Case the Christians taken personally are members not severed from the Commonwealth but parts of it but the Spiritual Society which they make is no part of it but really severed from it When a Commonwealth becomes Christian the Church is not to be looked upon as swallowed up in the Commonwealth but they remain distinct Societies notwithstanding the intimate conjunction that is between them and they differ in their kind and formal state from each other The foundation upon which the Commonwealth rests and its constitutive parts formally taken are of another nature than the foundation on which the Church rests and its constitutive parts formally taken The former is immediately founded in humane Laws and Compacts and Essentially made up of several orders and ranks of men diversly indued with temporal qualifications powers and liberties joyned by Civil Bands and Subordinate one to another but the latter is immediately founded in Divine Laws not only natural but positive and Essentially made up of several orders and ranks of men spiritually distinguished and indued with spiritual qualifications Powers and Liberties joyned by Spiritual Bands and Subordinate one to another Hereupon none become Members of the Church merely as Members of the Commonwealth and none become Cives or Members of the Commonwealth merely as Members of the Church and they that are deprived of the Rights of the Commonwealth may still injoy the Priviledges of the Church and they that are deprived of the Priviledges of the Church may still injoy the Rights of the Commonwealth Indeed a Christian Commonwealth ultimately intends those high and excellent ends which the Church doth nextly and immediately viz. The Glory of God and the Eternal happiness of men and procures the same in its own way as the Church doth in its way And the Magistrates and Officers of a Common-wealth must proceed by the Rules of Christianity in their Civil Administrations as well as the Ministers of the Church in their Sacred Administrations and they are the Servants of Christ the Mediator not only as Christians but as Magistrates And Christianity doth influence its professors considered as Members of the Commonwealth as well as of the Church In these respects such a Commonwealth hath attained a more excellent State and exists in a more perfect mode than other Commonwealths Nevertheless the Church is another and higher thing than that higher mode of the Commonwealth as Christian and hath an Essentially different Polity being a Society of another foundation and specifically different Constitution It is questionable to say the least whether the Civil Power of the Commonwealth and the Spiritual Power of the Christian Church may lawfully reside in the same person I do not now speak of that Power in the Church which is objectively Ecclesiastical but formally Civil such as is the Kings Supremacy in all Causes and over all Persons Ecclesiastical within his Dominions but of Power formally Spiritual And if both Spiritual and Civil Power may lawfully reside in the same person yet that person tho naturally but one would be politically two and the People subordinate to him in those two capacities tho they be the same persons yet they would be two Societies distinguished in their Essential forms When the Commonwealth fails the Church may still subsist and when the Church fails the Commonwealth may still subsist The Commonwealth of the Jews that was a Theocracy suffered an Intercision during the Babylonish Captivity yet their Church then remained tho it were greatly wounded it was not extinct And afterwards when they were no Commonwealth of themselves but a Province of the Roman Empire their Ecclesiastical Society and Polity stood intire till it was to give place to the Christian Church § 4. Of the Church as Visible and Invisible THE notion of Visible and Invisible must not here be taken strictly for that which is or is not the object of seeing only but of other sensitive perception or of any humane intuition All other Societies of men admit not this distinction because they are constituted in their formal being by things that do appear outwardly But this of the Church is constituted in its formal being primarily by things that in themselves do not appear outwardly and but secondarily by things that appear as expressions of the things that in themselves appear not The Church is a Society of regenerate persons joyned to the Lord Christ as their Head and to one another as fellow-members by a mystical union through the Holy Gost residing in them all and through faith unfeigned towards God in Christ and holy love toward one another justified sanctified and adopted to the inheritance of Eternal Glory Now the said Qualifications Relations and Priviledges being in themselves hid from mens knowledg and judgment do primarily constitute the Church which is thereupon in its primary consideration a Society Mystical and Invisible It is also a Society of persons professing Christianity or Regeneration and externally joyned to Christ and to one another by the profession of unfeigned faith and love and by the Symbols of that profession and partakers of the external Priviledges belonging to it And according to this external Constitution which is necessary tho it be not primary it is named Visible So then the Church Invisible and Visible are not two Societies but the same Society distinguished by its divers formal considerations and constitutions the one primary the other secondary and the former is not for the latter but the latter for the former These two distinct considerations or modes or forms of the same Society are not commensurate to each other but the Church in its Visible form is of a larger extent than in its Invisible form For many profess Christianity or Dedication to God in Christ that are not really that is heartily and intirely so dedicated This Society as understood in the compleat notion thereof cannot be extended any further then its primary that is its Invisible form doth reach Whatsoever lies without that compass is but the shadow without the substance the image without the life thereof And therefore all they that are joyned to it meerly according to its Visible form are of it not adequately univocally and simply but inadequately analogically secundum quid They that upon their credible profession are of this Society but analogically as to the external form only have just Right and Title to its external Priviledges according to their capacity and disposedness before them that can discern and directly judg only of things that appear outwardly so that if men debar them of those Priviledges they do them wrong For tho God allows them not and thâ—y have no right in his judgment which is always according to truth and not bate appearance yet he hath commanded men to admit them and consequently given them right before men Credible profession in whatsoever degree higher or lower can ground but a judgment of charity
are not immediately inspired of God have sufficiently certain evidence in reason to the discerning and chusing of infallible guides that are immediately inspired § 15. Whether Infallibility admit of degrees and in what respect EVery truth is equally impossible to be false for all things that imply a contradiction are equally because utterly impossible All are alike infallible in that wherein they are infallible and therein they cannot be more infallible because therein it is utterly impossible that they should be deceived and so it cannot be more impossible than it is already Nevertheless there are different degrees of evidence for being infallible in such or such a matter Likewise there are different degrees of clear apprehension of being infallible and so the sure knowledg of being infallible admits of degrees That knowledg that is sufficiently certain may be advanced to be abundantly certain and that which is abundant may be advanced to yet more abundant Whereupon I conclude that though infallibility in its formal reason admits of no degrees yet there are different degrees of the evidence and the clear apprehension thereof Moreover infallibility is in a more noble and perfect state in one subject than in another And so the infallibility of a superior intellect as that of Angels is in a more perfect and excellent than the hypothetical and the unlimited than the limited In the same subject infallibility may be in a more perfect state at one time than another according to the rising or falling of the evidence thereof § 16. Of the Infallibility of Sense THAT which is agreeable to sense rightly circumstantiated is impossible to be false and that which is repugnant to sence rightly circumstantiated is impossible to be true For that the one should be false and that the other should be true implies a contradiction supposing the sensitive faculty to be true And if the sensitive faculties be not true it infers that impious and absurd opinion that God cannot or will not govern the material world but by falshood The Popish opinion of Transubstantiation is no deception of the sense but of the understanding for they that have persuaded themselves to believe it do not say they see or tast or feel Christs body and blood but acknowledg what they see feel and tast to be the accidents of the bread and wine which they say remains after Transubstantion Wherefore the imposing is not upon the senses but upon the understanding which ought to judg by sense of matters that are the proper objects of sense § 17. Of Infallibility of Reason IF Sense may be the subject of Infallibility why may not the Understanding be so which is a more excellent Faculty in the kind of perception or knowledg If the Understanding be the subject of Certainty why not also of infallibility in that limited sense as hath been before explained The proper object of Certainty is not that which may or may not be but that which must be or which is known to be such An indubitable Certainty is acknowledged and from an indubitable Certainty properly so called I think a good inference is made unto an infallible Certainty To be indubitable in a matter is to be sure that I am not therein deceived And I cannot rationally be sure that I am not deceived unless I am sure that it cannot be that the thing be otherwise than I apprehend And if I am sure that it cannot be otherwise than I apprehend I am as to that particular infallible Because men in their most confident persuasions are commonly deceived by prejudice from passion interest education and the like it follows not that none can be secure from deception that is to know that it cannot be that they should be deceived in such or such a matter Certainly an impartial and unbiassed judgment may be found § 18. Logical Physical Moral and Theological Conclusisions as well as Mathematical admit of demonstrative Evidence UPON the foregoing enquiries I judg it very disadvantageous to the cause of Religion to speak as some do of a lower evidence for it than demonstration and such as the matter is capable of whereas I suppose there is not surer and clearer Evidence for any thing than for true Religion Not only Mathematical but Logical Physical Moral and Theological Conclusions admit of demonstrative evidence Whereas some say the existence of God is not Mathematically demonstrable because only Mathematical matter admits such kind of evidence if it be meant of that special evidence that is in the Mathematicks it is nothing to the purpose but if it be meant of evidence in general as demonstrative as Mathematical evidence it is false for this Truth admits the clearest and strictest demonstration This Proposition That God is is demonstrative in the strictest sense by a demonstration a posteriori viz of the necessary cause from the effect it being evident that the existence of God is absolutely necessary to the existence of the World for that we cannot attribute the being of the Phanomena or visible things in the world to any other cause than such a Being as we conceive God to be but we must offer violence to our own faculties This Proposition That every word of God shall be fulfilled according to the true and full intent of it is demonstrative in the strictest sense a priori from the veracity of God it being as evident that God is true as that he is As the Existence so the Attributes of God have demonstrative Evidence unless you had rather call them indemonstrable principles as having the greatest self-evidence From the Essence and Attributes of God and mans dependance on him and relation to him Moral and Theological Truths of demonstrative evidence are inferred as touching Gods moral law the good of conformity and the evil of inconformity thereunto and a just retribution to men according to that difference § 19. Of the infallible knowledg of the truth of the Christian Religion and Divine Authority of the Scripture UPON the grounds here laid as the Existence and Attributes of God and mans dependance on him and relation to him and his obligations thence arising may be demonstrated so also that the Christian Religion and the Holy Scriptures are of God as the Author and that the contrary would involve a contradiction And I take this to have been demonstrated by learned men and need not here be largely insisted on Only I shall set down a little of that much that hath been written by Mr. Baxter We may infallibly know the Christian Doctrine to be of God by his unimitable image or impression which is upon it supposing the truth of the historical part Likewise the truth of the historical part namely that this doctrine was delivered by Christ and his Apostles and that those things were done by him and them which the Scriptures mention we may know infallibly The Apostles and other first witnesses knew it infallibly themselves by their present sense and reason with the concomitance of
is not properly a punishment to the Infant but meerly a non-deliverance or a being left in the state of sin and wrath wherein he is by nature I still query Whether the aforecited assertion That it is certain by Gods word that Children which are baptized dying before they commit actual sin are undoubtedly saved be not contained under the Declaration It being the matter of a directing Rubrick and for use as I suppose Moreover this Rubrick seems evidently included in the injoyned Subscription and to be justified thereby as not contrary to the word of God Now the same things that are objected about the saving Regeration of all baptized Children may be objected in reference to this also Besides to affirm the certainty of this position by the word of God is much harder than to admit it as a probable truth only Whereas it is said that this position may be acknowledged as certainly true of children indefinitely without denying it to be true universally I answer That to understand it but of children indefinitely is to make it an insignificant and useless Assertion unworthy to be matter of a Rubrick as shewing no more but that it is certainly true that all baptized children are not damaned but some saved This is not rationally apprehended to be the meaning thereof According to the order prescribed in the Liturgy Children are devoted to God and brought into the Covenant of Grace and the Baptismal Vow by Godfathe s and Godmothers who have no propriety in them nor right of dedicating them to God or bringing them into his Covenant and the Parents who have right and by whom the Infants have title to this priviledg are excluded It is not mans Law that can authorize any to bring children into the bond of the Covenant with God And there is no Law of God that authorizeth any besides Parents Proparents or Proprietors so to do Tho the taking in of Sureties in conjunction with the Parents for a greater assurance of the Infants Christian Education may be commendable and useful if those Sureties did indeed concern themselves therein and not make it a matter of meer formality as generally it is made yet there can be no reason for such a rigid insisting upon Sureties the use of whom at the most is but expedient for greater caution about the Childs future education and in the mean time to overlook yea to exclude the Parents open and solemn dedication of the infant which is necessary That form of speaking to the Infant by the Sureties Dost thou renounce c. dost thou believe c. wilt thou be baptized c. wilt thou obediently keep c. and the taking of several answers as from him by the Sureties is not a form of words expressing ones being devoted or brought into Gods Covenant by another but of ones own professed present actual believing desiring and vowing If it be said This is spoken to the Sureties in the Childs name and 't is a declaring of what the child undertakes by his baptism I answer The child is not capable of doing any thing in the case and the child doth not and cannot undertake any thing by another as in his name To say the Infant doth these things passively and that he doth passively accept the Covenant is that which I do not understand I grant that baptized infants are under a vow of dedication to God but not a vow made by themselves but by those whom God hath authorized to dedicate them and by which they are bound as much as by a vow actually made by themselves when they are capable Of the CATECHISM EVery baptized person is taught thus to answer in my baptism wherein I was made a member of Christ the child of God and an inheritor of the Kingdom of Heaven By the very receiving of baptism neither infants nor the adult are first put into a state of grace but those who by their own faith or by the faith of their Parents were before in the Covenant of Grace are by Baptism solemnly invested in that Grace Ones being in the Covenant of Grace is a prerequisite condition to the saving use of this Sacrament which is the soleâ—n dedication to God of one so qualified and his solemn investiture in the Grace of the Covenant But whether the said words be understood of the first consering of those benefits or of the solemn investiture therein nevertheless be it considered Whether it be fit to teach every Catechised person to believe That by his baptism he was made a pertaker of or solemnly invested in those high priviledges which only the children of true believers do receive by their Infant-baptism Be it also considered whether it tends not to cause many who are yet in the state of sin to believe that they are in the state of grace Of the Order of Confirmation ANY such baptized persons as are come to a competent age and can say in their Mother-tongue the Creed the Lords Prayer and the Ten Commandments and also can answer to other questions of the Catechism and to the Bishops interrogatory touching the renewing of the Vow made in their name at their Baptism and their consenting thee unto shall answer I do are according to the Rule of this Book sufficiently qualified for confirmation Be it considered Whether all this may not be said by a person in whom appears no credibility of a sincere yea or of an intelligent profession If it be said it is left to the Bishops discretion by these words of the Rubrick and if the bishop approve of them he shall confirm them nevertheless the Rule here set down doth express and require no more The Query is Whether I may consent to the use of a Rule insufficient for its end Confirmation is reserved to the Bishop alone yet it is ordinarily impossible for him to take due notice of all persons to be confirmed within his Diocess and consequently it cannot be duly administred to a multitude of persons that are to be brought to it Whereas it is alledged That this reservation was the usage of the ancient Church let it be considered that the primitive or more ancient bishops were bishops but of one particular Church and were capable of taking the oversight of every particular person of their flock and did personally perform the same But the present bishops being bishops of many hundred Churches have commonly more souls in their several Diocesses than an hundred bishops can personally watch over In the prayer immediately before the act of Confirmation it is said of all persons admitted to it That God hath vouchsafed to regenerate them by water and the Holy Ghost and hath given them the forgiveness of all their sins I enquire Whether this be warrantable and according to truth considering what is the corruption of human nature and what the inclinations and behaviour of most young ones are and what regeneration by the Holy Ghost doth import and how such as are far from any credible
heart-subjection prayer comprehending confession of our sin and misery petition for all needful grace and mercy and praise with thanksgiving self-resignation to God and covenanting with him making vows to him swearing by his name and devoting any thing to his immediate Service All these are expressions of divine honour Of all these there may be certain external forms of positive institution and so as to those forms they may be called instituted worship Moreover the thing vowed may be instituted and ceremonial tho the vow of it self be Moral Worship The end of an Oath may be the confirmation of the truth unto men and the nearest end of a Vow to God may be some benefit to men and the matter of a Vow may be some common thing yet the Vow as to its essential form is divine Worship in a direct engagement made to God for his honour and an oath as to its essential form is divine worship in a direct acknowledging of Gods Omnipotence Omniscience infinite Holiness and taking him to witness to the truth which we attest with a voluntary subjection to his righteous judgment And the internal end of both Vow and Oath is the glorifying of God as our Supreme Lord and Judg. The external part of the Sacraments both of the Old and New Testament is instituted ceremonial worship but the internal part which is the soul and spirit thereof being our solemn receiving of the grace of the Covenant given us of God in Christ and our solemn engaging to God according to the tenor of that Covenant is a most important and main part of divine service and is worship Moral Natural § 10. Of particular acts which are Natural Ceremonial Worship KNeeling bowing of the body prostration lifting up of the hands and eyes to heaven in worshipping God are in one respect worship it self and in another respect but circumstances of Worship They are acts of external Worship as they are natural expressions of the internal And they may be accounted and called circumstances of Worship being considered as subservient appurtenances to the more substantial parts of Worship to which they are sometimes necessarily conjoined and from which remaining intire and compleat notwithstanding they may at other times be spared These things being naturally laudable but not naturally necessary are necessary to be used when conveniently they may and not otherwise Some have called the aforesaid and such like external acts natural Ceremonies and they are called Natural because Nature it self teacheth men to use them without any Divine or Humane institution and a rational man by the meer light of Nature is directed to use them yet men are by nature directed to things not without government of counsel and discretion For in these things Nature is in part determined and limited by the custom of several Ages and Countreys and by the difference of several cases The posture of Standing in the acts of solemn professions and engagements made to God as in declaring our assent to the Articles of the Christian Faith and consent to the Covenant of Grace also in acts of solemn Praise and Thanksgiving as in the repeating of Laudatory Hymns is such an outward expression of our internal devotion as is very consentaneous to Nature and so an outward act of Worship § 11. Of External acts which by custom of the Age or Countrey express devotion in Worship MEN say That Custom is a second Nature And some external acts that are grounded on Custom are as significant and expressive at least before men as those that are natural and the neglect of them would be very incongruous and scandalous Of this kind is the uncovering of the head in the Male Sex by putting off the Hat c. and in the Worship of God it is an act or part of worship for it is done directly to his honour and is immediately expressive of heart reverence towards him Yet I grant that all reverential acts about Gods Worship are not acts of worship but some are only adjuncts thereof as shall be shewed No Ceremonial act either natural or customary is necessary to be observed where natural infirmity or other necessity makes it inconvenient § 12. Of External acts which by divine Institution or the general custom of Nations express Divine Honour THE erecting of Altars offering of Sacrifice and burning of incense are by the custom of mankind accounted Divine Honours And they were such acknowledgments as God did in the Law appropriate to himself Therefore these acts are properly divine worship to whatsoever object they are directed Yea tho there be not an intention of acknowledging a Deity in the object or person to whom they are directed yet they are external Divine Worship or a giving of that external honour which is appropriated to the Deity The dedicating of Temples and consecrating of places to any being may be of ambiguous interpretation First it may betoken the setting apart a place as sacred to that being to which it is set apart and the place of its worship and special residence and benign influence upon mortals and in this sense it is an act of divine worship and in this sense I suppose the Papists have dedicated Churches and Chappels and other places to Saints and Angels 2. It may betoken only the setting apart of a place or house in memorial only of the created person Saint or Angel but to the honour and service of God And in this later sense the dedicating of a Church or other place to a created being is not a deferring of divine honour thereunto In like manner the dedicating of days and times to any person for invocation or any service which is usually rendred to God to be performed to that person is a giving of divine worship to him But the dedicating of days and times in memorial of some blessed person to the honour and service of God alone is no giving of divine worship to that person § 13. Of fasting wearing of Sackcloth or other vile apparel lying in ashes being barefoot and the like austerities used in Gods Worship 1. THese acts are evident expressions of Humiliation and Self-abasement and some of them are fit expressions thereof in all places and times as fasting and wearing of mean apparel and some of them but in some Ages and Countries because tho they are apt in nature to express the same yet therein nature is subject to some variety according to the different customs of times and places 2ly They are fit means of mortification some of them in all times and places as fasting some of them only in some times and places according to custom 3ly Consequently they are fit adjuncts of Divine Worship in special seasons and occasions of solemn Humiliation But 4ly These acts may become also acts of Divine Worship whether they be lawful acts thereof is another Question being used as direct means of honouring and pleasing God in abasing and displeasing self For so they are done before his Foot-stool to the exalting
up strong cryes to him that is able to save So did Christ himself Heb. 5.7 Let his example stirâ—u up Let us wrestle with God as Jacob did Gen. 32.26 He said I will not let thee go except thou bless me and he had success Importunity and uncessancy in prayer is a token for good When God pours out a spirit of prayer and so prepares our hearts he will cause his ear to hear Now follows the gracious audience I cryed and he heard me God will hear the cry of the distressed he will regard their importunity and help them in their extremity For he is merciful and full of compassion he waits that he may be gracious When he delays his help he doth but wait for our preparedness But when he sees our unfeigned humiliation and our earnest faith in his mercy and our fervent and uncessant desire of his relief then his bowels yearn over us Aâ— he saith c ncerning Ephraim in such a frame of spirit My bowels are troubled for him I will surely have mercy upon him Jer. 31.20 This is for the comfort of a praying people whose great distress raiseth their importunity in prayer Let it comfort us to think upon it that our voice is heard out of the belly of Hell In the extremity of evll we are not shut out from a gracious audience Our prayer reacheth Gods ear V. 3. For thou hast cast me in t tâ—e deep in the midst of thâ— seas and the floods compassed me abâ—ut all thy billows and thy waves passed over me Here he enlargeth the narration of his trouble He shews he had to do with an angry God who pursued him in his just and high displeasure God may pursue his people in his just anger for their high provocations and cast them into overwhelming trouble he may plunge them into the depth of misery He may make them know that he pursues his controversie with them and that because they have walked contrary to him he also will walk contrary to them and he will greatly distress them For God will maintain his honour and make it known that it cannot be well with any in going cross to him no not with his dear children Who hath hardned himself against him and hath pâ—ospered Job 9.4 Let the p ople and servants of God take heed of provoking him to anger and raising his just displeasure and so engaging him against them We provoke God by any wilful contrariety to him especially by persisting in it as was the case of Jonah Here let us consult our own peace and the peace of our Nation Let us therefore fear before him stand in awe and sin not Psal 4.4 Beware of him provoke him not Thus the Lord warns the Israelites concerning the Angel their Conductor supposed to be the Son of God the Mediator Exod. 20.21 Behold I send my angel before thee to keep thee in the way and to bring thee into the place which I have prepared Beware of him and obey his voice provoke him not for he will not pardon your transgressions for my Name is in him He will not pardon your transgressions that is he will not let any wilful indignity and contempt offered to him pass unpunished or without taking notice of it for your humiliation and abasement Carefully prevent provoking sins and if there be any provocation speedily cease from it V. 4 Then I said I am cast out of thy sight yet will I look again towards thy holy Temple He further expresseth his exercise in his tryal wherein is his conflict betwixt Faith and Unbelief Hope and Despair and the prevalence of his Faith and Hope His Confl ct in these words Then I said I am cast out of thy sight Hence we learn That the children of God are put to confl ct not only with outward afflictions but with inward temptations even temptations to unbelief and despair They are apt to draw sad conclusions from their outward troubles even to conclude their being rejected of God One great reason hereof is the terror of their own guilt Conscience flies in their face And if Conscience condemn them they think the holy God is much more against them 1 Joh. 3.20 If our heart condemn us God is greater than our heart and knoweth all things And so they are amazed Another reason is their proneness to judg of Gods respect to them and their interest in him by sence and outward appearance Under afflictions we are to prepare for assaults of sad temptations which are indeed a greater burden and danger to us than the outward affliction Our wisdom is to prevent such temptations under affliction as may arise from the terror of our own guilt and horror of conscience to prevent them I say by keeping peace with God and carefully avoiding breaches with him If upon breaches with him such terror do arise our business is upon our unfeigned humiliation and repentance to look by faith to the boundless mercy of God in Christ and to stay our selves thereon that we may not sink in despair Likewise under inward temptations we are to raise our Faith above sense that we may judg of Gods respect to us not according to appearance but according to truth That how sad soever the case be we may be able to say there is hope concerning this thing Now follows the prevalence of his Faith and Hope in these words Yet will I look again t wards thy holy Temple Gods children may for a season be born down by temptations yet they recover themselves after a while They recollect themselves and judg of things more calmly and considerately and thereupon see ground of hope As the Church Lament 3.1 This I recall to my mind therefore have I hope Herewithall they set themselves to resist the temptation and strive against unbelief as dishonourable to God and hurtful to their own souls and unreasonable in it self And they resolve to trust in the Name of the Lord and to stay themselves on their God Isa 50.10 They rebuke themselves for their unbelief and charge themselves to hope in God Psal 42. Why art thou cast down O my soul hope thou in God And God is with them and doth uphold them by the help of his grace He doth also so regulate and moderate the temptation that they may be able to bear it And he doth open a way for them to escape according to the promise Let us not lye under temptations to despair or despondence or confusion of mind which disables us to any good and tends to drive us from God and utterly ruine us Let us not give way to them for they arise from the darkness of our mind and the evil root of unbelief and from the malice of the Devil They are enforced upon us by our adversary for our destruction Therefore it behoves us not to give place to him Let us not quit all nor thus abandon our selves but look again towards God as a harbour to the distressed Let us help our selves