I should rather express the difference between the faithful of the Synagogue and those of the Church, thus:--That the former hoped generally by an implicit faith;--"It shall in all things be well with all that love the Lord; therefore it cannot but be good for us and well with us to rest with our forefathers." But the Christian hath an assured hope by an explicit and particular faith, a hope because its object is future, not because it is uncertain. The one was on the road journeying toward a friend of his father's, who had promised he would be kind to him even to the third and fourth generation. He comforts himself on the road, first, by means of the various places of refreshment, which that friend had built for travellers and continued to supply; and secondly, by anticipation of a kind reception at the friend's own mansion-house. But the other has received an express invitation to a banquet, beholds the preparations, and has only to wash and put on the proper robes, in order to sit down. Ib. p. 11. The reason why our translators, in the beginning, did choose rather to use the word 'congregation' than 'Church,' was not, as the adversary maliciously imagineth, for that they feared the very name of the Church; but because as by the name of religion and religious men, ordinarily in former times, men understood nothing but _factitias religiones_, as Gerson out of Anselme calleth them, that is, the professions of monks and friars, so, &c. For the same reason the word 'religion' for [Greek: Thraeskia] in St. James [4] ought now to be altered to ceremony or ritual. The whole version has by change of language become a dangerous mistranslation, and furnishes a favorite text to our moral preachers, Church Socinians and other christened pagans now so rife amongst us. What was the substance of the ceremonial law is but the ceremonial part of the Christian religion; but it is its solemn ceremonial law, and though not the same, yet one with it and inseparable, even as form and substance. Such is St. James's doctrine, destroying at one blow Antinomianism and the Popish popular doctrine of good works. Ib. c. 18. p. 27. But if the Church of God remains in Corinth, where there were 'divisions, sects, emulations', &c. ... who dare deny those societies to be the Churches of God, wherein the tenth part of these horrible evils and abuses is not to be found? It is rare to meet with sophistry in this sound divine; but here he seems to border on it. For first the Corinthian Church upon admonition repented of its negligence; and secondly, the objection of the Puritans was, that the constitution of the Church precluded discipline. B. II. c. 2. p. 31. 'Miscreant' is twice used in this page in its original sense of misbeliever. Ib. c. 4. p. 35.