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The Lord now establishes a Church in Africa
In search of the New Jerusalem
The First shall be the Last and the Last shall be the First.
AT all times, and among all nations and religions, the Lord has had his church dispersed on the surface of the earth; every man of what religion so ever, may be saved if they lives in good; therefore there is no nation who professes religion, but are prohibited from committing adultery, from theft, lying, &c. &c. knowing that such evils are contrary to the divine laws, and that those who live well will be happy in a life to come, and that those who live ill will be unhappy. But the centre of the universal church has always been the place where men have had the most perfect knowledge of the Lord, in consequence of having had his word; and as soon as the nation which has been the centre of the church, has lost the true knowledge of God, and the true sense of his word. God has always re-established his church in some other nation. On our globe to this present time there have existed four great churches, one after another, which have successively passed through their various states of morning, noon, evening, and night, in which last states they have been consummated and have undergone their last judgment. At the final period or consummation of each church, a new one has always been instituted in some other nations, in some other part of the earth. Thus after the destruction of the Adamical Church, that of Noah was instituted among the heathens, who till then had no church among them, after the destruction of the Noahtical Church, that of the Israelites took place among the posterity of Abraham, who also were heathens in the beginning. On the ruins of this latter, the Christian Church was erected. The Church of the New Jerusalem is likewise implanted among the heathen nations and brought out of Europe as may be seen in the Arcana Celestia, N˚ 409, 410, 1366, 2986, 3898, and following 9256, and 9407, page 493.
These revolutions or changes in the state and situation of the church have hitherto taken place, and must needs have existed, because the members of the Old Church have always opposed effectual divine truths, particularly these, that God is a man; that the Lord is the God of heaven and earth; that the WORD is holy and divine; and that we ought to shun evils and sins. These are the true and essential points of religion; and if the consummated churches had not opposed them by their doctrines, yet they have done it by their lives, therefore the real constituent members of such churches are internally not capable of receiving these truths, for the life and doctrine in which man has confirmed himself, especially through an evil life, remains eternally. Those who do not know confirmed himself against these truths, may nevertheless easily embrace them as soon as he is persuaded of them, but Swedenborg shows us by the experience of the other life, and by the strongest reasons, that this is not only very difficult, but almost impossible; and our own reflections may also convince us thereof.
The case is reversed with regard to the heathens: they not having confirmed themselves against effectual divine truths: they do indeed profess a false external doctrine, but it is in state ignorance, in consequence of not possessing the WORD, and not being confirmed against internal divine truths they have a more clear idea when they are instructed consequently they are more capable, from their state of simplicity and innocence to obey the heavenly doctrine internally, than the former. They are comparatively like children, wholly means of a good education learn more easily to walk in the part of virtue than a man of maturity, but corrupted, who has already shut his interior against heaven but opened it to the influxes of self and the world. The lot of the men of the Old Church is therefore infinitely worse than that of the Heathens. Their devastation will no doubts be more dreaded and of longer duration. The present Jewish Church is a striking instance thereof. According to Swedenborg, all the nations species, the white and the black, the habitation of the former is chiefly in Europe and corresponds with the spiritual kingdom of the Lord. The latter dwell chiefly in Africa, and correspond with the celestial kingdom of the Lord. The whites have cultivated only their understanding, but the blacks have cultivated their will and affections; the ancient Christian Church being a spiritual church, was instituted among the European nations; but this New Church being celestial, cannot easily be established in Europe, by reason that the nations of which Christendom is now composed, are in a very great degree worse than the nations which do not belong to the Christian world, and whom we call Heathens; of which the African are the best of all; therefore the Church of the New Jerusalem becomes established among those who are situated in the interior part of Africa, according to the relation of Swedenborg, but he except those who dwell on the coast of Caffre, Barbary, Egypt, and other parts of Africa, where the Europeans are established, and with which they have communication. The New Revelation is made known to them by the angels, who manifest themselves to them and teach them by perception whatever relates to the doctrine and life of the New Church. In a word, a great light has now appeared in Africa, which spreads itself from the centre all around, though it does not at present extend to the sea-coast. This true church is carefully guarded by the Lord from the influences of Europe.
The Africans by the interior part are the best nation on the earth, because they worship the Lord under a human form, and are in the greatest degree of innocence and goodness of will, reducing to practice whatever they believe to be true. They also excel all other nations in Conjugal Love, which is the fundamental love of all spiritual and natural loves. Their wives study this celestial love more than all other women on earth, and fidelity is the prevalent virtue with this noble nation.
As it may prove interesting to several of our readers, we shall proceed to quote a few passages from what Swedenborg has related in his printed works concerning the Africans; and of the institution of the New Church there.
Arcana Caelestia. After the author has spoken in several places of the difference between the Heathen and Christian nations, as for instance, that those who comes from the Christian world into the other life, are the worst of all nations, as for instance, that those who come from the Christian world into the other life, are the worst of all nations; that they hate the Lord and their neighbour; that they adulterate good, and falsify truth; that of the heathens there are many more saved then of the Christian, &c. &c. he says, Nos 730; 2604, (It is common for gentiles who have adored any god in an image or statue, or any carved object, to be introduced on entering the next life to certain spirits who are substituted in place of their gods or idols, in order that those gentiles may get rid of their false notions. When they had been with these spirits for several days they were removed from them. Gentiles who have worshipped human beings are sometimes even introduced to them or to other substituted in place of them. Many Jews, for example, are introduced to Abraham, Jacob, Moses, or David, but when they realise that these possess only the same human qualities as any others and cannot help them at all they are put to shame and are brought, in accord with their own lives, to places of their own. Among the gentiles in the next life Africans are liked very much, for they receive the goods and truth of heaven more easily than any others. Above all they wish to be called the obedient, but not the faithful. They say that because Christians possess the doctrines of faith Christian may be called the faithful, but not themselves unless they receive it, or as they say, are able to receive it.) That among the nations in the other life the Africans are particularly beloved, for they receive sooner than others the good and the truth of heaven; they particularly desire to be called obedient, rather than faithful.
The Lord always provides that some kind of church shall exist, and that when the Old Church is destroyed a new one may be instituted. No New Church is ever established before the former is consummated or destroyed. The present church of the Christians will be given to the Gentiles. God turns away from the Old Church, and turns himself toward the New when it does arrive; in the perverted and extinguished church the false and the evil succeed each other continually. Those who are in the church do not perceive that the church is perverted. Where the Lord is acknowledged, and where the Lord is, there is the church. The true Christian Church is founded on the worship of JEHOVAH in HUMANITY, is being the essence of the church to acknowledge the DIVINITY OF THE LORD and his union with the Father, because he is the everlasting Father as well as the prince of peace.
In the writings of the year 1758, he also confirms the great preference which the Heathens have to the Christians at this day with regard to the life of religion; and he calls the Africans the most intelligent, the best of all nations, because they worship the visible God in the world under the human form, and because they exercise charity according to their religion.
P R E F A C E.
THE great dishonour with which the SON of GOD is treated by the increasing tribes of Arians and Socinians, which swarm amongst us, readers every pious attempt to do him all possible honour, necessary and commendable. Upon this principle we are happy to find that many valuable compositions of our forefathers are continually restoring to a state of oblivion, and recommended to the notice of the really Christian world, by the sincere lovers of the Truth as it in JESUS; unadulterated, and undisguised by the rudiments of the world and vain philosophy.
In point of elegance of manner, we have but little to say in favour of the following Treatise, but of its fullness and value in point of matter, it is not easy to say too much.
If the reader has any delight in seeing the Person, Work, and Offices, of our INCARNATE GOD AND SAVIOUR, exalted and glorified, as they ought to be, it may be presumed, that he will have much satisfaction in the perusal.
E. DE COETLOGON.
ADDRESS TO THE READER.
THOU wilt here find much in a little.—I beheld this Treatise in its original form with a mixture of admiration and delight; it stuck as a very curious, and a very profitable piece. Yet the studied ingenuity, of our ancestors being now esteemed formality, at the request of a few friends, I attempted to strip this Gothic building of its ancient’s superfluities, and to give it a modern font. Every apartment in the house is preserved, none of the author’s ideas are taken away, or any of my own adjoined—my design was not to speak for my self, but for him (in our present mode, not affecting wisdom of words, but using plainness of speech.)
Should any one be disposed to ask where is the necessity for such a publication? To this interrogation, I reply, there are some who boast of our modern authors, as the wise, while others glory the same in ancient ones; by republishing such Treatise as these, a comparison may be made, and each one have his proper honour in the churches. Surely wisdom is not confined to a particular age—the fullness of the SPIRIT is in CHRIST, and he can make men wise at any period.
I know there is some so very closely attached to the Scriptures, as to account every publication of this kind superfluous, whether it is ancient or modern. It would be well, were every individual closely to study the sacred Word of GOD, it is undoubtedly the indispensable duty of all. But perhaps there may be an extreme not commendable even here—for as the SPIRIT of GOD divideth to every man severally as he will, not communicating all knowledge unto any particular son of Adam, lest he should be too highly opinionated of himself, so what one has obtained, may be serviceable to his fellow, and or throwing it into the common stock, why should his generosity be treated with contempt? or, to take it in another view, as no one will say, that he never received any idea of any part of the Scriptures from conversing by the mouth with men of like passions with himself: why may not a man converse from press? Shall the hand be blamed, the tongue commended, when both are employed to the same good end?
Happy are the people who depend simply upon the SPIRIT of CHRIST, while they give due honour to every instrument, considering the Scriptures as the first of these. GOD increases the number of such, and through his power may this dead author instrumentally communicate new life to thousands!
A M I C U S.
Things to come. 1. Perfect Knowledge. Knowledge is imperfect here it will be perfect hereafter. Ignorance is so far from being a virtue, that it is a vice, it is not the mother of devotion, but the mother of destruction. It was the usual speech of Henry IV. Those multitudes know many things, but no man knows himself. It is deservedly accounted a piece of excellent knowledge, to understand the law of the land and the customs of a man’s country, how much more to know the statutes of heaven, and the laws of eternity! It was the saying of Basil, ‘To know thyself is very difficult,’ for, as the eye can see all things but itself, so some can discern all faults but their own. We should be thankful for the little that we know, and humble that we know so little. We should use our knowledge as much as we can, but know it as little as we can, unless in the using of it. To know for our good, is only good knowledge. To know GOD and ourselves, is the sum of all knowledge. GOD does not know him that knows not himself. It is said of bishop Usher, that in the mist of his learning, he would still cry out of his ignorance of CHRIST. Empty vessels found most, and shallow streams make the greatest noise in passage. It was said by the ancients, ‘That it is impossible to know GOD without GOD.’ We must learn all that from GOD, which we know of him. We know not GOD or ourselves, any further than he teaches us. The sun is not more necessary to the world, the eye to the body, the pilot to the ship, or the general to the army, than the knowledge of CHRIST to a self-destroying creature. The knowledge of GOD now is rather negative than positive, we know not so well what GOD is as what he is not, and it is observed to our hands that, ‘from pure negatives there can be no certain conclusion made.’ Is not this all we know, that we know nothing, that we know not this neither, that it is nothing we yet know, as we ought? But though knowledge here be imperfect, yet knowledge hereafter shall be perfect. “Now we know but in part, but then shall we know even as we are known.” 1 Cor. 13. 12. The word as is a note of quality, not of equality, as GOD knows according to his infinite excellency, so we shall know according to our capacity.
Secondly, Perfect unity. Here Ephraim envies Judah, and Judah vexes Ephraim, but it shall not be so hereafter. Luther and Calvin did not agree upon earth, but they do not disagree in heaven, they are of one mind there, though their disciples are not of one mind here. Hooper and Ridley, those two bless martyrs, could not agree about black and white in time of peace and liberty, but, as their expression is, they could agree about red in time of persecution, when laid under suffering, they could forget all differences of judgement. The first rent in GOD’s family was the pride of the angels, and ever since that sin has born the like fruit. What Seneca said of Philosophers, ‘That the clocks would sooner agree than they,’ may be said of some professor. It was a good saying of Baxter, ‘though we must not unite with any in their sin, yet we must unite with all that are Christians, in their Christianity.’ Our chronicles tell us, that the Saxons and Danes had never conquered us had it not been for our own divisions. Division is a cursed weed and it grows apace, but is it not lamentable that Abraham and Lot should fall out by the way, for they are brethren? United force is most powerful, and a three-fold cord is not easily broken. Saintship must not be confined within one party: the new creature is found in circumcision, as well as in uncircumcision, and as eminent in the one as in the other. It was the highest sacrilege in the world to make a monopoly of Christianity, to monopolise the title of saints to any party. Why should we gratify the Turks, who pray, that seeing the Christians cannot love them, they may therefore continually hate each other? Grynaeus, writing to his friend Chytraeus, said, ‘Though we should never see one another more in this world, yet we shall meet in that place where Luther and Zuinglius agree very well together.’ The combinations of sinners have not so much prejudiced the power of godliness as the contention of saints. Division of tongues obstructed the building of Babel, and, if I mistake not, division of hearts, heads, and hands obstruct the building of Jerusalem. The Romanists exert their utmost endeavours to break the unity of Christians, and what would they not give to effect it? Quarrel not the moon out of her orb, and think her unworthy of the skies, because she wears a spot, she is, notwithstanding, a glorious ball of light. Whoever is right or wrong in point of judgement, I am sure he is wrong that is not right in point of affection. I cannot but approve what GOD is now rendering unto Protestant, Evangelist and Papist. Why is Mahomet set like Dagon, where the ark once stood, and hath paganism thrust Christianity out of doors? Israel is not true to Judah, the rending of the ten tribes from the two, hath made both the two and the ten miserable. Oh that Jerusalem was at unity within herself! Oh that Zion may not die, like Antiochus or Jehoram, of a disease in her own bowels! All that I can say, or will say, is love, love, love; the GOD of love, and love of GOD constrain beloved ones to unity of affection, that it may be said at last, as at the first, behold how they love one another! In all the loud cries about differences, this toucheth my heart, that some can trample a poor saint into the dust, and (if they might) into the grave, for a trifling difference in opinion: however, although real Christians disagree upon earth, yet they shall agree in heaven. When pale death arrests them for an eternity, and they are graciously passed through the gates into the city, they shall not find faith there, for that is gone into vision, nor hope, for that is absorbed in fruition, but they shall find love, yea they shall find nothing but love. “There abideth faith, hope, and love, these three, but the greatest of these is love.” 1 Cor. 13. 13. The greatest, because the longest lived.
The AUTHOR’S PREFACE, in his own Words.
To the Candid and Cordial Reader.
A Reflection of four things (the immutability of GOD; the mutability of the world; the immortality of the soul, and the mortality of the body) have been alarming unto this Essay, and alluring this narrative of pale Death, the mistress of mortals, and empress of the universe: to these distinctly.
1. The immutability of GOD. Man is mutable, but GOD is immutable. “I am JEHOVAH, I change not, and therefore ye sons of Jacob are not consumed.” Mal. 3. 6. The most of men are mutable as the moon, which scarcely abideth two days in a shape, but GOD is immutable. Under all the changes there are made by man, yea, under all the changes there are made by GOD, there are no changes made in GOD. “He is the FATHER of lights, with whom is no variableness, neither shadow of turning.” James i. 17. He is the FATHER of lights, not of light. GOD is compared to the sun; but his light is much perfecter. The sun is the body of light, but GOD is the FATHER of light, of all light ethereal, natural, spiritual, and celestial. The firmamental sun hath its turnings, and annual departures from us; it rises and sets, may be clouded and eclipsed; but GOD, in some sense, riseth not, setteth not, departeth not. “ He is nigh unto all them that call upon him, unto all them that call upon him in truth.” Psalm. 145. 18. There is not only no turning in GOD, but also not so much as the shadow of it, nor the least imagination of a shadow.
2. The mutability of the world. The world is a mass of mutabilities; every man, every state, every thing, is, as it were, a planet, whose spherical revolutions are some of a longer, and some of a shorter continuance. Cardinal Bourbon was an atheist, as well as a papist, who preferred his part in Paris, to his part in paradise. The world is a fool’s paradise, and its motto is, ‘ This something is nothing.’ Wilt thou set thine eyes upon that which is not? for “riches certainly made themselves wings, they fly away as an eagle towards heaven.” Prov. 23. 5. The whole Turkish Empire, saith Luther, is but a crust, that master of the family casts to a dog. Who but the Alexanders, and Caesars of the world, the Nebuchadnezzars, and Nimrods of the world, the Pharaohs and Pompeys of the world, that have been ordinarily the lords of the world? Riches are uncertain. “Trust not in uncertain riches.” Tim. 6. 17.
In the uncertainty of riches; so the Greek. Riches are unsatisfying. “He that loveth silver shall not be satisfied therewith, nor he that loveth abundance, with increase.” Eccl. 5. 10. Riches are unprofiting. “Riches profit not in the day of wrath, but righteousness delivereth from death.” Prov. 11. 4. Riches either leave us, or are left by us; they are not food, but jewel to desire; they are like salt water, the more we drink, the drier we are. Riches are like the apples of Sodom, more in show than in substance, and if touch, they crumble to sulphur. Riches, said Bernard, are a sweet poison. The world and the soul must part, or CHRIST and the soul will not meet. The two poles will sooner meet, than the love of CHRIST, and the love of the world.
Thirdly, The immortality of the soul. In this world, the body was first, and then the soul. But in heaven the soul is first, and then the body. If the world, said Origen, be the book of GOD, then the soul is the image of GOD. Plato called the soul the glass of the Trinity. The soul is worth more worlds than this world hath soul in it. The soul is precious. “Precious sons, the precious sons of Sion.” Lam. 4. 2. Precious sons, having precious souls. “And as the soul is precious, so the redemption of the soul is precious,” Psalm 49. 8. Oh how highly did CHRIST prize it, when his veins were breathed, and his vitals let out to redeem it! He became obedient to death, even death of the cross.” Phil. 2. 8. The soul is the breath of GOD, the beauty of man, the wonder of angels, and the envy of devils. The body is but the cabinet, the soul is the jewel, and this is immortal. “Then shall the dust (that is the body) return to the earth as it was; and the SPIRIT (that is the soul) unto God who gave it.” Eccl. 12. 7. CHRIST and the converted thief do go from cross to crown, from earth to heaven. “To-day shall thou be with me in paradise.” Luke 23. 43. The loss of the soul is a considerable loss, a comprehensive loss, and an irreparable loss. “What can be given in exchange for the soul?” Mark 8. 37. The loss of the soul is kind of infinite loss; for it is the loss of an infinite GOD, and this “The LORD is good to all, and his tender mercies are over all his work.” Ps. 145. 9 The soul is a blossom of eternity. And hath a stamp of immortality. Man hath a soul, which death itself despaireth how to kill. “Fear not them which kill the body, but are not able to kill the soul.” Matt. 10. 28.
4 The mortality of the body. Man is mortal, and not a match for death. “Our fathers, were are they? And the prophets, do they live for ever?” Zach. i. 5. To be a man, is to be a sinner; and to be a sinner, is to be mortal. As it is true, what man is he that lived, and sinneth and dieth not? “What man is he that lived and shall not see death? Shall he deliver his soul from the power of the grave?” Ps. 89. 48. Man is but a wink of life. The heathens’ emblem for life, was an eye open, and for death an eye shut, as if there were no material difference between the living and the dying, but the twinkling of an eye. Death is the circumference of the universe, and every man’s line meets in this circumference. May not every individual say. As he did? “I that thou wilt bring me to death, and to the house appointed for all living.” Job 30. 23. From the womb, to the tomb, is the motto of infant-man.
GOD a GOD of infinite love.“The LORD is good to all, and his tender mercies are over all his work.” Ps. 145. 9 The soul is a blossom of eternity. And hath a stamp of immortality. Man hath a soul, which death itself despaireth how to kill. “Fear not them which kill the body, but are not able to kill the soul.” Matt. 10. 28.
Reader, a reflection upon these things, together with GOD’s glory, thy good and my good, have encouraged unto this work, though I be the Benjamin the least, the last of my father’s house. The work is good, though the workman is bad. The subject is Death; wonder not, for no sooner did we begin to live, but we begin to die, and shall continue dying, until we began to die, and shall continue dying, until we be swallowed up of death. We dwell in clay-houses, and our bodies are clay-built. The schoolmen say that a good though is grace infused; a good word, is grace in effused; a good work is grace diffused. I would not out bid myself, neither would I know any thing by myself but my sin ; but, second thoughts and reviews, may better the first, if not be better than the first. Many, with myself, though not so much as myself, may see, that what is mended, needs mending, and what is bettered, needs bettering; yea, the best, sometimes, not good enough, to be called good. It could never be said of any one, but that only One, CHRIST JESUS, that he did all things well. “I find no fault in this man; this man hath done all things well; this man hath done nothing amiss.” Luke 23. 4, 41. I am not altogether insensible, that my thoughts are very short of things, and my words are far short of my thoughts; I dare not, therefore, be so peremptory concerning this writing, as Pilate was concerning his, when he said, “What I have written, I have written.” John 29. 22. To give a penny, is below an Alexander, he will give a city. To give farthings and fragments, is below the majesty, and magnificence, the grandeur and glory, of princes and potentates. “Araunah, as a king, gave unto David.” 2 Sam. 24. 23. But, reader, a penny to me, may be as much as a pound to another; had I more, thou should have it. Goat’s hair contributed to the erection of the tabernacle; and the two mites, who made a farthing, received a welcome into the treasury. I have formerly sent, thro’ importunity, two little Tracts into the world, the one, entitled, Love to the life; the other, a paternal Gift. The Author and Actor of grace, CHRIST JESUS the LORD, by his blessing, hath made way for them into the hands and hearts of many; Glory to GOD in the highest, which hath, among other things, encouraged the sending of this third Tract, as a modicum, and morsel, and mercy, into the world also, which is man’s last scene, in the acting whereof, he goeth off the stage, not altogether despairing , but hoping, that also thro’ the same blessing, will meet with the like entertainment and welcome, from those who are acquainted with CHRIST, and acquitted by him. Reader, it was a saying of the Earl of Marlborough, not long before his death, in a letter of his to Sir Hugh Pollard, as followed; there is a certain going up and down the world, called religion, that, how dressed so ever, loseth not it being; the great and good GOD hath not left it without a witness, more or less, sooner or later, in every man’s bosom, to direct him in pursuit of it; the truth of religion, saith Builinger, is not to be judged by the prosperity or adversity of the professors of it, most if not all learned men in the world have found that the notion of GOD and religion is the first engrave in, and the last defaced out of the mind of men. The Earl of Leicester left this testimony behind him, concerning Christian religion, that the sincere profession of it had it sweets and joys that court were strangers unto. The reason (said Basil) why Julian and all other apostates fight religion is, because thy do not understand it; religion is a person’s interest, a nation’s interest, how infatuated so ever persons of worldly grandeur and glory be. This is the religion of the papists, he that shall assassinate a King in zeal for their religion, shall be canonised for a saint. A religion ever to be abhorred and dreaded by those that are not in it; as being resolved to propagate itself every where by secret plots and open violence, by fire and sword, by fraud and force. But, what have I to do with those blind and bloody papists? With those children of Belial? with those children of blood? Is this religion of GOD, which hath no other way to promote and propagate itself but by fire and massacre, is not the religion of the papist rebellion? is not the faith of the papist fancy? is not the mercy of the papist murder? Those born in England, are born, saith Mr. Ness, in the region of religion; in the land of Goshen; in the valley of vision; now, religion is the beauty and bulwark of a nation, it is to a nation, as the palladium was to Troy, which could be destroyed so long as that was possessed; it is like Samson’s locks, which (while he retains) he retains his strength, and is invincible. Judge 16. 16, 27, Men differ not so much from beasts in reason, as in religion; religion is the highest reason: What can be more rational than for the supreme truth to be believed? The highest good to be embraced? The first cause of all things to be owns and feared? And for those who were made by GOD, and live wholly upon to him. It was the will of GOD, that the body of Moses should be interred in a secret place unknown to any man, to prevent superstition and idolatry among the Jews. “Now, as the angel and the devil strove for the body of Moses when he was dead:” Jude, verse 11. and, seven cities contended for Homer when he dead, though they cared not for him while he lived; thus, it fares with religion: Is it not now made a mere echo? Do not men now speak of it, as of the Lace demonian nightingale, a voice, and nothing more? Many contend, and contest for the carcase and skeleton of it, few contend for the life and substance of it, which consisted in works not in words; we should rather be agents, than disputants in religion. The vanity of the head is to argue much. But the sincerity of the heart is to act much. Look but into the divine mirror, and there read such multitudes of truths, and so precious, as will take up a man’s time, were he to live as many as Methuselah did days. It is not the subtle head, but the sincere heart that shall go to heaven.
That man is under a prodigious deception and delusion, which hopes to save anything by his religion but his soul. He that set up religion to get any thing by it more than the glory of GOD, and the salvation of his soul, will make a bad bargain of it in the close. It is said of Andronicus, that he would have religion along with him, so far as it lay in his way. Religion is like cold weather, good for those that is found, and bad for those that is unfound. Differences also about religion should not make men careless to have any, but careful to have the best. That wicked apostate Julian loved the worst religion best, and was a professed friend to all foes of goodness. Monica (being convinced of a heathenish custom) thought, that religion was not so poor as to borrow rites from Pagans. The Polanders are said to be of all religions: It is said, if a man hath lost his religion, he may seek it in Poland, and he shall be sure to find it, or he may conclude that it is vanished out of the world. May not the same be said of England that was said of Poland? Let that religion (said Galeacius to the Jesuit) be curse forever, which shall wed men to the world, and divorce men from GOD. Men may differ in religion, and yet be of the same religion; for every difference in religion, is not a differing religion. Have a care not only of the profession of truth, but also of the truth of profession, lest bare profession ends not in blessed possession. It is not enough to act a part, or personate religion, but a man must be a religious person. He spoke like himself, who said, that religion did but effeminate men’s minds, and unfits them for noble enterprises. But, why do I harp upon this string so long? I shall only add this, and so close. Be of that religion which the