objection, if we consider how many greater ellipses there are, that are frequent in Scripture, that it seems too light to be put into the balance against the weighty reason that is to be given for the other reading.

That therefore which I intend to ground upon this passage, you may take briefly thus-That there are principles of religion that need to be taught. And in pursuance of this I shall here,

I. Say somewhat more generally of these principles. II. Show the necessity of their being taught.

III. Speak something of the way of teaching them: and then,

IV. Make application.

I. Of these principles themselves: I shall show there are such-and what they are-and of what kind.

1. That there are such, is a thing without all doubt. There is nothing, no created thing, but hath its principles: principles of being there are belonging to it. Every complete substance that exists in the world, and is a created one, must be supposed to have such principles, and hath such generative and effective principles, and constructive principles: the principles from which it did proceed, and the principles of which it doth exist. There are also principles of knowledge as well as being. There is no piece of knowledge, no sort of science, but hath its principles, as you all know. And therefore religion, Christian religion, theology, Christian theology, must have its principles too. It is a science, a practical one, and of most absolute and universal necessity, and its principles must therefore be supposed of the most absolute and universal necessity too. Every piece of knowledge is not every one's business; but this is every one's business, to know God, to know how he may be saved, how it may be well with him to eternity.

2. But what are these principles? It is my present business to tell you of what sort they are. What they are particularly, that we must do by degrees as we come to them. Now you may judge of what sort they are by what the apostle mentioneth in this context; and by the reference this passage, in the beginning of the 6th chapter, hath to that we are upon, we must suppose him to be still speaking of the first principles of the oracles of God. It may be thought strange that he should mention here things so small in their own nature as baptisms (not baptism but baptisms) and the laying on of hands, as if they were to come into the number of the first principles; not of principles only, but of the first principles.

To this I shall only say, I cannot think that was at all meant by the apostle, that they should be so taken for any of those principles. You are to consider to whom the apostle writes this epistle, namely, to the Jews. These two, baptisms and the laying on of hands, were anciently and (as we know) originally Jewish rites, transferred into the Christian church afterwards. And so the meaning of the apostle is only this; "I will not stand to lay again the foundation of repentance from dead works, and of faith towards God, especially not to you who have been instructed in these things all along so distinctly, they being nothing else but the doctrine of baptisms, and the laying on of hands:" and then goes on to the other two; that baptisms and laying on of hands did continually instruct them (as usages that did obtain among themselves) as to repentance from dead works and faith towards God, as it is here expressed. And so these words are very fitly to be rendered by way of parenthetical opposition to those that do immediately go before, that is, "not laying again the foundation of repentance from dead works and faith towards God, (being the doctrines of baptisms and laying on of hands, or the things which baptisms and the laying on of hands, heretofore so frequently used among you, did signify,) or the resurrection of the dead or of eternal judgment." So there are but four mentioned of the first principles of the oracles of God. Against this way of reading this passage I meet but with one objection, and that is, the want of the

But it may be said then, What! are there but four principles, as such, which have reference to the whole business of Christianity, which the apostle's discourse here must have final and determinate reference unto ?

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Yes, undoubtedly there are, but it was none of the apostle's design to give an enumeration of those principles, but to give an instance of such as he did not now intend to insist upon, but to waive and pass by. He only tells us this was not his principal business and design to deliver such principles, and he tells at the same time, what he thought fit to waive, while his discourse is moving forward to the information he would give them concerning the Melchisidekian priesthood of Christ; to which (after some warm discourse in the greater part of the 5th chapter) he comes in the close of that, and pursues in the seventh chapter.

3. But that I may show more distinctly what kind of principles the apostle here hath reference to, take these considerations:

(1.) It is plain that they must be meant of doctrinal principles, principles of doctrine that are to be received into the mind and understanding. There are those that are doctrinal, and there are those that are practical principles. It is true indeed, all principles of the Christian religion are remotely practical, because the main end of Christianity is practice. But the difference between a doctrinal principle and a practical, lies here, that supposing a doctrinal principle to have reference to practice, to serve towards it at a distance, yet a practical principle is that from which action doth immediately proceed. As now, if we speak to the very heads themselves that the apostle speaks of, "repentance from dead works, and faith towards God," the doctrine concerning these makes one or of principle, and the habit another; the habit of faith, and the habit of repentance, that is a principle in the soul from which the acts of these immediately proceed. But the more essential doctrine concerning both these, must make the doctrinal principle concerning them; as there may be doctrinal principles about the most practical things, and those are the doctrinal principles, as such, that are here intended, and which are to be the matter of teaching: which are to be taught, as the apostle speaks. It is very true that the papists do very industriously make it their business to overthrow that distinction of fundamental and extra-fundamental doctrines; of those that are essential and those that are extra-essential; such as are of absolute necessity, and such as are not necessary, or not so necessary. And they mightily insist and urge to have a catalogue particularly of those which we would have to go under the notion of fundamentals: because they think they could cavil and contend about any such catalogue that should be given, and look upon it as impossible there should be any so unexceptionably given, that nothing should be said against it, why this or that is taken in, or why such and such things should be left out. Therefore they would conclude there ought to be no such distinction; which is the most absurd thing that can be imagined; for to take away the distinction of fundamental and extra-fundamental is to suppose one of these two things. Either it must suppose that there is nothing necessary in Christian religion, which is a very strange supposition that there should be any such religion wherein nothing should be necessary; or it must suppose all things equally necessary, all necessary alike: and so that it were equally necessary that we know Salathiel to be the son of Neri, as to know that Jesus is the Son of God. But there needs no more to be said at present to this, than that whatsoever is necessary in point of doctrine to the soul's acting of "repentance from dead works, and faith towards God;" (for the two things that follow are no matter of our exercise. The raising of the dead and the eternal judgment are no part of our duty; but our duty is summed up in these two, repentance and

such a thing understood, or what help may be given to understand that point more distinctly and more clearly?

And some considerations I shall give you, at present, about this way of teaching by familiar interlocution; and which indeed the exigency of the case doth require to be in a public assembly, where many meet and are convened together for that very purpose and upon that account. I would not insist upon the word, though it is a very significant word, that serves the purpose for which it is used well enough, but we find divers passages in Scripture where this word is used that fully refers to that way of teaching. And,

1. Let that be considered, Gal. vi. 6. "Let him that is taught in the word, communicate to him that teacheth." The word there is catechised. Let him that is catechised in the word communicate to him that catechiseth; this implies it to be a stated business, that there must be continued catechising, and being catechised. The apostle, in 1 Cor. xiv. 19. useth the same word when he tells us, "I had rather speak five words with my understanding, that by my voice I may teach others also, (the word is catechised, and he speaks of doing it in the church,) than ten thousand words in an unknown tongue."

2. That though another sort of word be used in that other language, when Abraham is so highly commended for instructing his household, (in Genesis xviii.) yet we are to consider what his household was, an household out of which he could draw forth (as we find upon occasion) three hundred fighting men. How vastly numerous must that family be! And when they met together for the worship of God, that must be a greater assembly than our's usually are; and his instructing was so that they should be all brought to know God and the principles of religion; which must be supposed and (as the thing speaks) must mostly be when he had them together, though there might be occasion for private instruction and admonition too.

3. There ought certainly to be a very great deference given to usages in the Christian church in the purer and primitive times of it, when Christianity was most of all itself; and we find very ancient records, even of teaching by this way of interlocution, and in public too. Origen lived very early, and it is matter notorious that he was eminent under the notion of a catechist in his time, whose business it was to teach and instruct in a catechetical way; and we are informed of divers catechists that they had in the church of Alexandria at the same time, that being, it is true, a numerous, great church, and requiring the help of many to that purpose. And all along, in the best times of the Christian church, (before popery was born into it,) we find hereupon that there were these two distinct orders of Christians, the catechumeni and the fideles: those that were catechetically instructed, and those that having been for a competent time so instructed, were found fit to be admitted into full communion; and hereupon there were particular places appointed them in the assemblies, wherein they were to stand apart by themselves in a sort of enclosure, but in the view of the rest of the assembly. And the nature of the thing doth speak, that there must always be these two orders within the compass of the Christian church, those that are under instruction are catechumení, and those that, as they are fit, are taken out of them and received into full communion. A thing that nature and common prudence will so much dictate, that long before the Christian name was ever heard of in the world, we read that Pythagoras's school had the same orders, where the business was principally to teach and instruct in virtue. There were those that were Extra-syndonem and those that were Intra-syndonem; there was a septum or enclosure that did receive those that were looked upon to be thoroughly virtuous. His school indeed was like a church, upon that account, and commonly there were kept seven years expectants without the enclosure, not to be received (as it were) into full communion till they were very well confirmed in virtue and goodness. And thereupon, if any of those that had been received within the enclosure should afterwards degenerate and be guilty of any crimes, there was as solemn an excommunication of them as we read of any among Christians, and a funeral besides held for such a person; that is, a coffin was brought into the auditorium, and lamentation made over it as over one dead, dead from

| among them; and so such were to be humbled that way and wrought upon. And there can be no such thing as the continuance of Christianity in the world, on other terms than that there must be two such orders. And I add, 4. That it is very apparent that our Saviour's way of teaching when he was here on earth was very much in a way of interlocution, and that often in great public assemblies, as it is obvious for yourselves to take notice in evangelical history. And,

5. That Christians generally are under an express charge to be ready to give an account of the reason of their hope and faith, to any one that shall ask it, with meekness and fear; as in that, 1 Pet. iii. 15. And if they were to do it (as that direction hath more especial reference) even to enemies, to persecutors, and when it was to cost them their lives, much more to instructors and teachers, when they desire it only in order to their own help, and to the pro moting and furtherance of knowledge among men. And, 6. It is very plain that they who by office are to make it their work and business to instruct others, are obliged to use all the most apt and likely means that may be most profitable and most conducing to that end and purpose. How solemn a charge is that the apostle lays on Timothy! 2 Tim. iv. 1, 2. "I charge thee, therefore, before God and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word, be instant in season and out of season, reprove, rebuke, exhort, with all long-suffering and doctrine." With all doctrine (as it is referred undoubtedly to both the things that go before and that follow the long-suffering) must in all reason intend, not merely the matter of doctrine, but the manner also, for there may be matters of doctrine materially to be considered, that are not so necessary to be so very much inculcated and urged. But that same all-doctrine is every way a teaching that is likely, or by which it may be more probable, that good may be done; and if there be such an obligation upon teachers, there is a correspondent obligation upon hearers, to attend thereto; yea, and that not only implied, but expressly required; "Obey them that have the rule over you," Heb. xiii. 17. Hereupon no doubt they are obliged to comply with, and to concur to set on foot, all such means and methods of instruction as may be most conducible to this end. And that this is a means proper to this end may be manifest upon several considerations. As,

(1.) That it most evidently tends to engage the minds of them that are immediately dealt with in this way, to be intent on the matter in hand; as when a question is put to me I am bound under a kind of necessity to consider it, that I may know how to make one answer or another as it is particularly and personally directed to me. There are many things that pass us by in a continued and transient discourse, that a wandering mind takes little notice of, gives little heed to; but when it is called by a particular question to this particular point, it cannot but make the mind intent upon it. As when the apostle, in the midst of his apologetical discourse before king Agrippa, applied particularly to him with that question, "King Agrippa, believest thou the prophets?" the king thought himself obliged to consider his question, and you see what kind of answer he gives, so as he never else would have thought, if that question had not been directed to himself. Such an impression did that question make on his mind.

(2.) It tends manifestly very much to engage the attention of all that hear, at such an exercise as that we are now speaking of. Every body presently gives his ear when there is a question put, "Come, what will be answered to this question ?" and if it need explication, "What will be said in this case?" It makes men exert their minds, and engage their spirits a great deal more, as every one's reason and experience must tell him.

(3.) It tends very much to fix things and make them continue with those that hear and do attend on such a kind of exercise, for that very reason, because it hath set the animadversive faculties so much the more on work; and if the matter be considered, nothing is plainer, 'han that people do many times blame their memories very causelessly, when it is really the animadversive faculty is not used; for things that once are earnestly attended to are much more likely to be remembered, but people find fault with their

well considered at first.

(4) Hereupon, through the blessing of God, much more may be done towards the conversion of souls by the Gospel dispensation, when the things needful to be understood in order hereto, are well understood for it; for while they are not so, we speak in the dark, and people hear in the dark, and what we say to them hath an uncertain sound, as the apostle speaks, i Cor. xiv. 17. They cannot tell what we mean when we speak of the weightiest and most important things belonging to the kingdom of God, but if such things be well understood at first, (as it is to be hoped they will be in this way,) then there is one great step made, one main dificulty is got over; and so it obtains in discourses that have more directly that design, to make men intend this business, and impress things upon men's hearts to the utmost, which had passed through their minds before, or were received clearly and distinctly there before. Again, (5.) It is likewise, by consequence, likely to be the means of introducing a much more fruitful Christianity among us, for undoubtedly, religion is more lively by how much the more it is well grounded: they that do believe this or that doctrine without a ground, they commonly believe it too without fruit. If it have not a good ground it is proportionably inefficacious, and a languid thing; as seed that is sown, and hath no depth of earth, (as our Saviour speaks,) brings not forth fruit unto perfection. Therefore is that charge given unto the Colossian Christians: "As ye have received Christ Jesus the Lord, so walk ye in him," Col. ii. 6. One notion under which we are said to receive him is as a teacher, and to receive him (though that be not all) is to receive his truths, his doctrines. "As ye have received Christ Jesus the Lord, so walk in him, rooted and built up in him, and established in the faith as ye have been taught, abounding therein with thanksgiving." And therefore, so rationally doth the apostle pray for them in that chapter, that they might be "fruitful in every good work, increasing in the knowledge of God." And in Phil. i. 9, 10, 11. those Christians are there prayed for after the same method, that they might abound in judgment and in all knowledge, (that they might become knowing and judicious Christians,) and then, that they might abound in all the fruits of righteousness that would be, through Christ, to the praise and glory of God. And,

(6.) This would be a very great and likely means to bring Christians generally to a great deal more of seriousness in the temper of their minds and spirits, that is, to exclude and shut out vanity, replenishing their minds with great and weighty things, things that deeply concern them: for in this way, undoubtedly, such things would come to be more inwrought into their hearts, and to have a more settled abode and residence there. Then it would be as ordinary a thing when Christians did meet, to catechise one another about the things of God, and about the eternal kingdoms, (if I may use that phrase,) as to catechise one another about news, or about the state of the times; what is doing now in the country, or in the court, or in this or in any other nation or kingdom: the kingdom of heaven surely would look as great as any earthly kingdom or country, or greater, if we were more taken up about the things that relate thereunto. And so might the ancient Christianity come to be restored in some measure among us, wherein (as antiquity tells us) it was so ordinary a thing when Christians did meet, presently to fall upon the matters of their religion: and it was usual in their families, even all the day long, when people were about their affairs, either in the shop or at the distaff, to mention the great things of the Christian religion, from morning to night mingling discourses of that kind with all their affairs, as they could admit of their being mingled. This was primitive Christianity, and it was in these early days that this course that I now speak of did obtain, even when such familiar interlocutions for the instruction of candi

(7.) It were much to be hoped that by this means that faulty shyness would be overcome, which doth appear too generally, of discoursing at all about the things of God and the matters of religion, and what men find in their own spirits of savour and impression of such things. It is very strange and unaccountable that there should be so peculiar a shyness in reference to the matters of religion, to take discourse of them, especially as to one's own sentiments about them, what one apprehends and what one feels in himself, in one's own breast. There is not such a shyness in reference to things of any other concerns besides, as there is in reference to those concernments that relate to men's souls and their state God-ward and for eternity. Nobody is shy to speak of his own or other's ails, for the most part; nobody is shy to speak of an aching head, or an aching tooth; but what a shyness is there to speak of spiritual maladies, a bad heart, a blind mind, and the like! If discourses were in this way more frequently introduced, so as to become familiar, this shyness would be gradually overcome. We find in public assemblies it is usual to give an account of things that are of another concernment, of a most inferior concernment; as in courts of judicature, where persons of the meanest capacity are called frequently to speak their knowledge, to tell what they know about such and such a matter that doth concern meum and tuum, this or that man's right; or concerning a question depending between the government and any particular person concerning a criminal matter. Nothing more ordinary than to have persons catechised about such things as these in public assemblies, and it is not thought strange. And why should there be a particular shyness, strangeness, and aversion to give an account of things relating to the kingdom of God? As if it were a criminal thing to have one's mind engaged and taken up about matters of that nature, or as if persons were afraid to be thought guilty of religion, as if it were a dreadful thing, a thing to be dreaded to be thought guilty of minding God, and the concernments of another world. And,

(8.) It would surely be a very likely means to prevent apostacy, especially in a difficult and trying time: indeed there is continual danger of apostacy; there is much danger from daily conversation with this world, there is much danger especially in a prosperous state and condition in it, lest there should be heart apostacy, a heart secretly departing from the love of God; and there is great danger in times of persecution for religion's sake, for Christ's sake, and for the Gospel's sake. But there is nothing (in point of means and in subordination to the grace and Spirit of Christ) likely to be a better security against it, than in such a way as this, to be once thoroughly instructed in the great "principles of the oracles of God," to have them well inlaid. They that are so instructed at first are not like to be as "children, tossed to and fro with every wind of doctrine," or entangled by the cunning craftiness of them that lie in wait to deceive. Some are withdrawn by seduction, some by persecution: there will be the same fence against both in such a way as this. "Nay," will such a one say, "I have (through the goodness of God) understood the grounds of my religion well; I did not trifle when I took up this profession;" as the apostle speaks concerning his trust in God, "I know whom I have believed, and I am persuaded he is able to keep that which I have committed unto him until that day." So for a Christian to say, "I know what I have believed, and I mean to abide by it through the grace of God," this will preserve him under suffering. It is a very uncomfortable thing in point of suffering to be called to suffer for that I never understood, and which I never savoured or relished. To suffer for what I never had any clear understanding of, and to suffer for what I never had any taste or relish of in my own soul, though it is possible to suffer upon such an account, yet it is uncomfortable. A man may "give his body to be burned" without love, but it is very uncomfortable so to suffer. And the one of these things is the way to the other; I am likely to savour what I understand in those things that have a real bottom, and are in themselves substantial. There are some things indeed that have so little in them, that the more I understand them the less I

shall mind them; the more I understand them the more I shall despise them; but it is not so in the great things of God, and that do relate to his kingdom. And,

(9.) It is that which will certainly be a great ornament to the Christian church, and an honour to it, when there is a succession coming up, a rising generation, of them that do understand themselves, and appear to do so, make it evident that they do understand themselves in the great things of religion; that they receive them and take them in. As it was the reproach of the Christian church (as it was still called) when that barbarous age was upon it, and so great and gross darkness and ignorance did cover the face of it, so will the contrary be its honour. And when times of greater knowledge do come, then in one sense (though these words have more meaning than that) it may be said to Zion, " Arise, shine; for thy light is come; and the glory of the Lord is risen upon thee," Isaiah ix. 1. Light signifies holiness too, and a prosperous state, but it signifies knowledge as that which is inchoative of all the rest. And,

(10.) Lastly. It is one of the most comfortable presages that can be, when once the spirits of those that are to be learners (as it were) in the school of Christ, come to be engaged and intent upon getting in the knowledge of Christ, and have their souls impressed thereunto. I say, it is one of the most comfortable presages of the approach of that time and that season drawing on, when one shall say to another, and even people to people, "Come and let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will show us of his ways, and we will walk in his paths," Micah iv. 2. It is a comfortable pre-signification of the approach of that time when "many shall run to and fro, and knowledge shall be increased:" when there shall be very much of inquiry and concern to know God and the things of God, then the time will be drawing on, when the knowledge of the Lord shall abound and cover the earth as the waters cover the seas, Isaiah xi. 9.

IV. But to make some brief use of all this. There are principles of religion, or of the oracles of God, which are needful to be taught. Then here,

1. Let us consider and adore the goodness of God towards a wicked and apostate world. How strange a sound should such a word carry with it to us, "The oracles of God!" How transporting a sound, for the oracles of God to be mentioned and spoken in such a world as ours is! when it would be thought that its so universal revolt from God, should everlastingly have cut off all intercourse between him and it, that he should never have regard for this world any more; not more than for the angels that fell and kept not their first station. Do we hear of any oracles of God sent down into those infernal regions? Oh! how great thing then is it, that there should be among us the oracles of God! Indeed, it argues very great stupidity, if there be not a mighty sense of this upon our spirits. Pagans have had the most grateful sense that could be imagined but of a mock pretence hereunto: the very notion of oracles carries a sacredness and venerableness in it; any thing that is divine, any thing that is of heavenly descent; and so such things, though but feignedly such, have been reckoned of among pagans! Oh! what veneration had those poor Ephesian idolaters for that thing (we read it image, but there is no such thing in the Greek) that dropped down from Jupiter! how mighty a zeal was there among that people, so as that the city is said to be a whole neochoron; All Ephesus is a worshipper;" so it is expressed, as if that mighty city were but one worshipper of the great goddess Diana! So great was their zeal, so high their veneration, for a thing that their deluding priests made them believe dropped down from heaven. And we know how high their value was, of how much they did magnify themselves, for the diabolical oracles they had among them in former days before Christ's time; and how mighty a concern there was among them when these were silent at his coming. So as that some of their wisest men (Plutarch for instance) was fain to write discourse upon discourse to qualify their minds thereupon. Two treatises we read of, written by that author; one why they ceased, which he wrote in verse; the other why they did so totally cease as upon the matter they did.

And when the privilege of having the oracles of God was a more confined and limited thing, oh! how did the Jews (to whom they were so great a treasure) magnify themselves upon them, how did they glory in it! And it was acknowledged that they had a mighty advantage. "What advantage had the Jews? Much every way, chiefly as that to them were committed the oracles of God," Rom. iii. beginning. Oh! we do not enough consider the kindness of Heaven towards our world! that there should be any beams of divine light (whether by natural or supernatural revelation) shining in it. We do not enough consider that we are quite cut off from God. He doth hereby show he hath yet a desire to the work of his own hands, in that he will have his oracles known to men upon earth; as elsewhere it is said of his tabernacle, "The tabernacles of God are with men:" and in what a transport doth Solomon break forth (1 Kings viii.) in that seraphical triumph of joy, "Will God indeed dwell upon earth ?" Oh! that there should be any abode of the Divine presence upon earth! And these are some of the most expressive tokens of such a visible presence vouchsafed; his placing these oracles among us, and diffusing the most impressive light that reveals him, and that reveals the great things that relate to his kingdom. And,

2. We may collect hence, that it is a very apt method, and accommodated unto intelligent creatures, that God doch make use of, in conveying to them the necessary knowledge of the doctrine of Christ; for there are prínciples that are to be begun with; (first principles as yon see ;) you had need to be taught which are the first principles of the oracles of God. There are the oracles of God, there are principles of these oracles, and the first of those principles. God doth apply himself to us suitable to our nature, he aims to draw us by the "cords of a man and by the bands of love," to make reason and love engineers by which he would take hold of us, sanctify the one principle and the other, that we may be brought nigh to him and held in with him.

And it ought deeply to be considered, that there are (as you see) principles wherewith we are to begin, and by which we are to be led on (as the apostle's expression here is) towards perfection. Principles of truth, principles of doctrine, such as a "form of sound words," wholesome words may be expressive of. Though (by the way) I am against being tied to a form of words; in matters of this nature I would have words used for helps, not for bonds. And if I were to inquire how any have profited in the things of God, even in this very respect; in respect of their knowledge relating thereto, if they could express a sound and good understanding about these things, in their own words, in words of their own choosing, and not which they found in this or that book, I should like it a great deal better. It would argue them so much the more understanding and knowing Christians, and likely to prove more stable ones. As I said before, I would have you to make use of other men's words (as you may any good book you read or sermon you hear) for helps, but not for bonds; to help your understandings, not to limit them. Again,

3. This lets us see the presumptuous and preposterous rashness of such persons as do at random, at all adventures, take up the Christian profession, when they never as yet understood the principles of Christianity, and so they really profess they know not what; as if the name Christian were a name of nothing, a name that had no signification, a name that did import no real thing. Those that can give no account of their knowledge of principles, and yet will be Christians, call themselves Christians, what a usurpation is this! How groundlessly and presumptuously do they usurp a glorious name! a title that carries with it a great deal of glory! and I would have you understand it so. A Christian is a glorious title, and they will be made to understand it to be so another day, who have usurped it they know not why, who have profaned it, and could never justify the pretence. It is a far greater presumption than for any man to call himself king or emperor, who is a mean peasant, an ordinary fellow, and can have no such pretence. "I will bring them to worship at thy feet (it is spoken to the Philadelphian church, Rev. iii. 9.) who say they are Jews and are not, but do lie." For a man to take up a profession that is a mere lie, what a presumption