Practical
Discourses
UPON
THE
PARABLES
OF
OUR
Blessed
Saviour
,
WITH
Prayers
annex'd
to
each
Discourse
.
By
FRANCIS
BRAGGE
,
Vicar
of
Hitchin
in
Hertfordshire
.
Vtile
est
,
[
Libros
]
Plures
à
Pluribus
fieri
,
diverso
stilo
,
non
diversâ
Fide
,
etiam
de
Quaestionibus
Iisdem
;
ut
ad
Plurimos
,
ad
alios
sic
,
ad
alios
autem
sic
,
Res
ipsa
Perveniat
.
Augustin
.
de
Trinitate
.
Lib.
1.
Cap.
3.
IMPRIMATUR
,
Sept.
27.
1693.
Guil.
Lancaster
R.
P.
D.
Henrico
Ep.
Lond.
a
Sacris
Domest.
LONDON
,
Printed
for
S.
Manship
,
at
the
Ship
near
the
Royal-Exchange
in
Cornhil
,
1694.
To
the
Right
Reverend
Father
in
God
Thomas
Lord
Bishop
of
Lincoln
.
My
Lord
,
I
Humbly
beg
your
Lordships
Favourable
Acceptance
of
this
Address
;
which
is
design'd
as
a
Publick
Expression
of
the
Great
Veneration
I
have
for
your
Lordship
,
and
of
the
Grateful
Sense
I
retain
of
the
Favour
and
Incouragement
you
have
hitherto
been
Pleased
to
shew
me
,
since
your
Happy
Accession
to
this
See
.
I
do
not
,
cannot
think
this
a
Present
worthy
of
your
Lordship
;
but
being
induc'd
to
publish
these
Discourses
,
in
hopes
that
the
Novelty
of
the
Dress
they
appear
in
,
may
incline
some
to
look
upon
them
,
who
seldom
take
notice
of
things
of
this
nature
when
in
the
usual
Garb
:
I
could
not
but
Dedicate
them
to
your
Lordship
,
as
my
Diocesan
,
and
as
an
Account
in
part
how
I
discharge
my
Duty
in
my
Cure
,
under
your
Lordships
Inspection
and
Government
.
If
I
shall
be
so
Happy
as
to
do
any
Service
to
God
and
Religion
by
this
Publication
,
I
am
sure
your
Lordship
will
not
disapprove
of
it
,
and
I
shall
have
what
I
aim
at
:
I
therefore
beg
your
Lordships
Blessing
,
and
your
Prayers
,
that
these
my
well-meant
Endeavours
(
however
otherwise
Deficient
)
may
be
Successful
to
that
Great
End
:
And
with
all
due
Deference
to
your
Lordships
Eminent
Worth
as
well
as
Station
,
I
am
,
and
shall
make
it
my
Care
to
Approve
my self
,
My
LORD
,
Your
Lordships
Dutiful
and
Humble
Servant
,
Fr.
Bragge
.
THE
PREFACE
.
THE
Parables
of
our
Saviour
being
full
of
Excellent
Instruction
,
and
in
a
Familiar
way
teaching
the
Greatest
and
most
Necessary
Truths
;
I
thought
it
would
be
a
very
useful
Vndertaking
to
Discourse
Practically
upon
them
:
And
by
explaining
them
,
and
enforcing
the
Sense
couch'd
under
them
,
to
make
them
serviceable
to
the
Great
Ends
for
which
they
were
design'd
.
The
engaging
Men
in
a
Hearty
Love
and
Obedience
to
our
Great
Master
Jesus
,
and
in
an
Industrious
Provision
for
the
Happiness
of
the
other
World
.
But
before
I
proceed
to
consider
the
Parables
themselves
,
I
think
't
will
be
convenient
to
give
a
Brief
Account
,
why
our
Saviour
so
often
spake
in
that
Mystical
Manner
to
his
Hearers
?
And
't
is
a
Question
which
his
own
Disciples
ask'd
him
,
after
he
had
deliver'd
his
first
Parable
of
a
Sower
;
they
came
unto
him
and
said
,
Why
speakest
thou
unto
them
in
Parables
?
Matt.
13.10
.
To
this
our
Lord
gives
a
double
Answer
in
the
11th
and
following
Verses
,
thus
.
I
speak
to
the
People
in
Parables
,
because
it
is
given
to
you
,
that
are
true
Believers
and
my
Faithful
Disciples
,
to
know
the
Mysteries
of
the
Kingdom
of
Heaven
,
or
of
the
Gospel
;
but
to
them
,
that
is
,
as
they
are
described
in
the
15th
Verse
,
whose
Heart
is
waxed
Gross
,
or
Obdurate
and
Obstinate
,
and
their
Ears
dull
of
Hearing
,
and
who
have
closed
,
or
willfully
shut
their
Eyes
against
the
Light
and
Truth
that
I
manifest
to
the
World
,
lest
at
any
time
they
should
see
with
their
Eyes
,
and
Hear
with
their
Ears
,
and
Understand
with
their
Heart
,
and
should
be
Converted
and
I
should
Heal
them
:
To
such
as
these
,
as
very
Vnworthy
of
the
Favour
,
it
is
not
given
to
have
the
Mysteries
of
Religion
plainly
reveal'd
to
them
but
only
Mystically
,
and
Covertly
by
way
of
Parable
.
That
is
,
't
was
by
way
of
Punishment
for
their
Infidelity
and
Hardness
of
Heart
,
and
Despising
and
Rejecting
His
former
Plainer
Discourses
on
the
Mount
and
in
other
Places
;
and
their
Averseness
to
believe
in
him
notwithstanding
the
Miracles
he
did
,
and
Blasphemous
Attributing
his
casting
out
a
Devil
from
one
possessed
who
was
Blind
and
Dumb
,
to
the
Power
of
Beelzebub
the
Prince
of
the
Devils
:
'T
was
by
way
of
Punishment
for
this
strange
Obduracy
of
theirs
that
he
took
upon
him
that
more
Obscure
way
of
Instructing
them
than
he
before
had
used
;
and
which
new
Practice
of
his
,
was
a
tacit
Intimation
of
his
Displeasure
against
them
,
and
did
threaten
a
Total
Concealment
of
those
Glad
Tidings
from
them
which
he
came
to
bring
unto
the
World
,
if
they
persisted
in
their
Obstinacy
and
Disbelief
.
And
this
is
manifest
from
the
whole
of
what
St.
Matthew
records
of
our
Lord's
Discourses
before
this
13th
Chapter
;
which
we
find
to
be
very
Plain
and
expressed
in
the
usual
manner
,
till
the
Pharisees
with
Hellish
Malice
would
disparage
the
Great
Miracle
he
wrought
upon
the
possessed
Man
,
by
ascribing
it
to
Art-Magick
and
the
Power
of
the
Devil
:
And
from
that
Time
,
after
Confounding
that
Objection
,
and
sharply
reproving
their
Perverseness
and
great
Obstinacy
,
he
very
frequently
express'd
himself
by
way
of
Parable
in
his
publick
Discourses
,
and
afterwards
in
private
explained
all
to
his
Disciples
;
and
he
gives
this
reason
for
his
so
doing
,
verse
12.
For
whosoever
hath
,
to
him
shall
be
given
,
and
he
shall
have
more
Abundance
;
but
whosoever
hath
not
,
from
him
shall
be
taken
away
even
that
he
hath
.
That
is
,
He
that
upon
my
former
Plain
and
Open
Instructions
hath
Believed
and
Obeyed
me
,
shall
have
still
more
and
more
as
Plain
Manifestations
made
to
him
of
the
Mysteries
of
the
Gospel
:
But
he
that
hath
made
no
Good
Vse
of
what
was
then
so
clearly
made
known
to
him
,
but
continu'd
still
Faithless
and
Obstinate
,
shall
for
the
Future
be
Depriv'd
of
that
full
Light
and
Sun-shine
of
the
Gospel
,
and
be
afforded
only
some
Obscurer
Glimmerings
of
it
,
and
behold
it
as
through
a
Veil
.
A
Punishment
this
,
had
they
understood
it
,
very
Great
;
and
which
was
enough
to
cure
them
of
their
Stubbornness
,
and
make
them
more
ready
to
embrace
that
Heavenly
Discipline
before
it
was
too
Late
;
For
that
Eclipse
of
that
Glorious
Light
,
was
a
certain
fore-runner
of
that
Eternal
Night
which
was
to
follow
,
unless
they
speedily
Repented
and
Believ'd
.
And
this
should
be
an
Admonition
to
us
likewise
to
Fear
und
Tremble
and
walk
with
the
greatest
Circumspection
,
lest
we
Fall
after
the
same
Example
of
Unbelief
and
Disobedience
;
lest
we
so
long
Reject
that
Light
which
is
come
into
the
World
and
prefer
Darkness
before
it
,
as
to
become
utterly
unworthy
of
it
,
and
it
be
quite
hid
from
our
Eyes
,
and
outer
Darkness
at
last
become
our
Portion
.
This
is
one
Reason
our
Lord
gives
of
his
speaking
to
the
People
in
Parables
;
it
was
by
way
of
Punishment
,
and
as
an
Expression
of
his
Displeasure
at
their
hardned
Infidelity
.
There
is
another
,
and
that
a
very
Merciful
one
,
as
respecting
a
sort
of
People
not
Maliciously
Faulty
as
those
before-mention'd
,
but
chiefly
to
blame
for
Heedless
Inadvertency
;
't
is
thus
express'd
,
v.
13.
of
this
13.
ch.
Therefore
speak
I
to
them
in
Parables
,
because
they
seeing
see
not
,
and
hearing
they
hear
not
,
neither
do
they
understand
.
That
is
,
because
his
Plainer
and
more
Common
Discourses
were
but
little
regarded
by
them
,
and
not
consider'd
and
attended
to
as
they
should
be
,
but
forgotten
as
soon
as
heard
;
therefore
the
more
to
engage
their
Attention
,
and
induce
them
to
look
close
into
and
dwell
longer
upon
what
he
said
,
he
put
his
Discourses
into
a
more
Mystical
and
uncommon
Dress
;
that
their
desire
of
understanding
his
hidden
Meaning
,
might
employ
more
of
their
Thoughts
about
it
,
and
put
them
upon
making
a
further
enquiry
than
otherwise
they
would
do
,
and
by
that
means
his
Doctrine
make
a
deeper
Impression
upon
their
Minds
and
Memories
.
For
Men
are
naturally
desirous
of
finding
out
Mysteries
and
Hidden
Meanings
,
and
more
than
ordinary
Attentive
to
what
is
unusual
and
out
of
the
common
road
of
talking
,
and
will
take
Pains
to
discover
what
is
under
the
Disguise
of
a
Parable
,
and
be
much
more
pleased
and
affected
with
the
Discovery
of
such
a
hidden
Treasure
(
to
which
our
Lord
elsewhere
resembles
the
Gospel
)
than
if
the
same
thing
had
been
offer'd
them
at
an
easier
Rate
.
And
accordingly
St.
Luke
,
after
he
had
recorded
several
of
our
Saviour's
Parables
,
subjoyns
that
all
the
People
were
very
Attentive
to
hear
him
;
and
no
Doubt
but
they
were
as
Inquisitive
to
Understand
what
they
had
heard
.
And
indeed
,
tho'
this
be
a
Mystical
way
of
Instruction
,
and
hath
something
of
Obscurity
in
it
,
yet
as
it
may
be
manag'd
,
nothing
can
be
more
Familiar
,
or
more
suitable
to
the
Capacities
of
the
Meanest
Auditors
.
For
the
vulgar
sort
are
but
little
Receptive
of
Abstracted
Notions
,
and
Nice
and
Lofty
Speculations
;
and
that
is
most
likely
to
take
with
them
,
which
is
cloathed
in
a
Dress
they
have
been
well
acquainted
with
,
and
Illustrated
by
some
Material
Representation
:
For
by
this
means
,
a
Truth
which
otherwise
deliver'd
they
would
either
not
Apprehend
,
or
not
Consider
and
Attend
to
;
being
express'd
by
way
of
Resemblance
to
what
they
have
been
much
used
to
,
and
understand
very
well
,
is
presently
entertain'd
,
and
becomes
Familiar
and
Easie
to
them
,
and
they
can
as
well
remember
and
attend
to
it
,
as
to
other
common
Concerns
of
Life
.
And
accordingly
we
find
our
Lord's
Parables
taken
either
from
some
common
and
known
Actions
of
Men
,
such
as
of
a
Husband-man
sowing
Corn
in
his
Field
,
and
the
springing
up
of
Weeds
with
the
good
Corn
,
of
a
Fisher
throwing
his
Net
into
the
Sea
,
of
the
looking
for
a
lost
Sheep
,
and
the
Extravagancies
and
Repentance
of
a
Prodigal
Son
,
and
the
like
;
or
from
some
common
Accidents
and
Events
that
are
taken
notice
of
in
the
World
,
such
as
of
a
Treasure
found
that
was
hid
in
a
Field
,
the
Plentiful
Product
of
a
Man's
Ground
,
the
Vnfruitfulness
of
a
Tree
,
the
Reckoning
of
a
Master
with
his
Servants
,
the
Importunacy
of
a
Poor
Widow
for
Justice
,
and
such
like
.
Relations
of
this
nature
are
easily
Remembred
,
and
People
are
naturally
apt
to
listen
and
attend
to
them
,
and
the
meanest
Capacity
can
understand
and
apprehend
them
,
and
if
well
manag'd
,
they
make
what
is
repesented
by
them
appear
very
Lively
and
Affecting
,
as
if
't
were
Acted
before
our
Eyes
;
and
by
this
means
the
Truths
deliver'd
under
that
Disguise
insensibly
Insinuate
themselves
,
and
work
upon
the
Mind
even
before
a
Man
is
aware
of
it
,
or
can
set
himself
to
make
Resistance
.
And
as
these
Parables
of
our
Lord
were
drawn
from
the
most
Familiar
things
,
they
were
so
Apt
likewise
,
and
so
excellently
Manag'd
,
and
there
was
so
great
Analogy
between
the
things
represented
and
the
Representations
of
them
,
that
a
little
Thought
and
Reflection
of
even
an
ordinary
Vnderstanding
,
would
discover
what
was
hid
under
so
thin
a
Veil
:
And
accordingly
we
find
several
of
our
Saviour's
Parables
taken
presently
by
the
Auditors
in
their
true
and
naked
meaning
,
and
no
doubt
but
more
were
so
than
the
Evangelists
took
notice
of
.
But
least
they
should
not
be
apprehended
,
we
find
our
Lord
,
when
in
Private
,
explaining
them
to
his
Disciples
,
and
giving
them
command
to
speak
in
the
Light
what
he
told
them
in
Darkness
;
Understandings
,
Wills
and
Affections
.
Besides
this
General
Vsefulness
of
Parables
,
there
is
one
thing
they
are
more
peculiarly
proper
for
,
and
that
is
Reproof
;
which
is
a
thing
Men
are
most
of
all
Impatient
of
,
and
that
must
be
manag'd
with
great
Prudence
and
Nicety
,
or
it
will
do
much
more
Harm
than
Good
.
If
it
be
too
Plain
and
Open
and
Severe
,
it
often
Hardens
an
Offender
still
more
;
and
if
it
be
too
Cool
and
Lifeless
,
it
loses
its
Force
and
makes
no
Impression
.
In
an
Effectual
Reproof
then
,
there
must
be
sufficient
Strength
and
Smartness
,
and
likewise
so
much
Privacy
and
Secrecy
in
it
,
as
may
not
exasperate
the
Man
too
much
from
a
Sence
of
the
great
Shame
and
Ignominy
that
attends
the
laying
Open
his
Faults
to
the
World
.
Now
Reproving
by
way
of
Parable
does
all
this
.
There
may
be
Strength
and
Smartness
enough
in
it
if
it
be
well
chosen
and
applied
;
and
yet
there
is
so
much
of
a
Disguise
and
Covering
upon
it
,
as
makes
it
very
Private
,
and
not
to
grate
so
much
upon
that
Tender
Passion
of
Shame
,
as
a
more
publick
and
barefac'd
Reproof
would
do
.
'T
is
,
as
one
handsomly
expresses
it
,
like
Lancing
a
Sore
with
the
Lancet
wrapt
up
in
a
Sponge
;
when
under
Pretence
and
Shew
of
nothing
but
smooth
and
gentle
Vsage
,
the
place
is
unexpectedly
open'd
and
the
Corruption
let
out
;
which
the
Patient
would
not
have
suffer'd
to
be
done
,
if
attempted
Roughly
and
without
that
Stratagem
.
And
there
is
a
notable
Instance
of
this
Parabolical
way
of
Reproving
,
mention'd
2
Sam.
12.
Vpon
David's
Murder
of
Uriah
,
that
he
might
enjoy
his
Wife
without
Disturbance
,
the
Prophet
Nathan
was
sent
to
Reprove
him
for
it
,
and
denounce
God's
Great
Displeasure
against
him
:
And
that
he
might
do
this
the
more
effectually
,
did
not
Flatly
and
Immediately
tell
him
of
his
great
Wickedness
,
but
frames
a
Parable
of
a
Rich
Man
that
had
great
Flocks
and
Herds
of
his
own
,
who
yet
to
entertain
his
Guest
,
took
the
Only
little
Ewe
Lamb
of
a
Poor
Neighbour
of
his
,
which
he
had
bought
and
nourish'd
up
with
great
Tenderness
and
Pleasure
;
and
dress'd
it
for
the
Man
that
was
come
to
him
.
And
David
's
Anger
,
the
Story
says
,
was
greatly
kindled
against
the
Man
,
and
he
said
unto
Nathan
,
as
the
Lord
liveth
the
Man
that
hath
done
this
thing
shall
surely
die
,
and
shall
restore
the
Lamb
Four-fold
,
because
he
did
this
thing
,
and
because
he
had
no
Pity
.
When
the
Prophet
saw
that
his
Design
had
so
far
taken
effect
,
he
immediately
follows
his
Blow
,
takes
Advantage
of
the
Kings
Displeasure
,
and
makes
the
Application
home
,
Thou
art
the
Man
.
And
this
Mystical
Reproof
struck
David
so
deep
,
that
without
making
any
Excuses
,
he
presently
confesses
his
Guilt
,
that
he
had
sinned
against
the
Lord
;
when
't
is
very
likely
a
Rougher
and
more
Downright
Reprimand
would
have
exasperated
the
King
into
Rage
and
Impatience
at
his
being
so
expos'd
by
the
Prophet
,
rather
than
have
melted
him
into
so
humble
and
pungent
a
Remorse
as
this
.
This
Course
then
our
Lord
took
,
not
without
great
Wisdom
;
and
by
Parables
apt
and
well
chosen
and
very
expressive
of
his
Meaning
,
reproved
the
Obstinacy
,
Hypocrisie
,
and
other
Vices
of
the
Jews
,
who
were
Men
Stubborn
and
Refractory
,
and
Impatient
of
too
open
a
Rebuke
:
Especially
the
Pharisees
,
whose
Pride
and
Haughtiness
,
and
great
Repute
with
the
People
,
made
them
not
able
to
endure
any
thing
of
Reproof
,
tho
wrap'd
up
in
the
Disguise
of
a
Parable
,
much
less
when
publick
and
open
,
and
in
plainer
Terms
.
Tho'
as
to
the
Pharisees
,
when
this
milder
way
would
not
do
,
he
more
plainly
and
sharply
rebuk'd
and
expos'd
their
Great
Wickedness
and
Vile
Hypocrisie
.
These
are
the
Reasons
why
our
Lord
spake
so
much
in
Parables
;
and
t
was
a
Course
which
many
of
the
Greatest
and
Wisest
Men
had
taken
before
him
.
The
Prophets
in
the
Old
Testament
,
and
several
of
the
Heathens
,
express'd
their
Instructions
and
Reproofs
in
such
a
Mystical
manner
,
and
by
way
of
Fable
or
feigned
Relation
of
some
Action
or
Occurrence
that
bore
Resemblance
to
what
they
would
Inculcate
;
as
is
very
evident
to
such
as
Converse
with
their
Writings
.
Which
Course
,
had
it
not
been
very
Effectual
to
the
Ends
for
which
it
was
design'd
,
it
would
not
have
been
so
much
in
Reputation
as
it
was
;
and
if
it
was
so
effectual
then
,
why
may
it
not
be
so
still
;
if
not
to
frame
new
Parables
,
yet
to
explicate
and
inforce
the
Old
?
Especially
those
which
our
Lord
,
with
admirable
Wisdom
and
Judgment
,
made
use
of
to
reprove
Vice
by
,
and
encourage
a
Sincere
and
Persevering
Piety
?
The
Truths
that
are
couch'd
under
these
Parabolical
Expressions
,
are
of
the
greatest
Importance
,
and
such
as
it
nearly
concerns
us
to
attend
to
,
and
Practice
accordingly
;
and
the
manner
of
expressing
them
is
such
,
as
illustrates
with
great
Advantage
,
and
very
movingly
recommends
them
,
and
that
in
such
a
Familiar
way
,
as
fits
them
to
all
Capacities
tho'
never
so
Indifferent
;
and
may
be
of
great
use
to
work
upon
the
meaner
sort
,
who
I
fear
are
too
little
apprehensive
of
what
is
deliver'd
in
more
Abstracted
Terms
.
I
have
therefore
Practically
consider'd
the
most
,
and
most
useful
of
our
Saviour's
Parables
,
passing
by
those
only
that
wholly
relate
to
the
Jews
,
and
that
Infant
State
of
the
Gospel
,
and
can't
without
Violence
be
made
Serviceable
to
the
Improvement
of
Religion
amongst
Christians
,
especially
now
at
this
Distance
from
the
Times
wherein
they
were
spoken
.
But
of
this
sort
there
are
but
Three
or
Four
;
and
the
rest
that
are
not
Particularly
Discoursed
of
,
are
Co-incident
and
of
the
same
Sense
with
those
that
are
.
And
I
hope
this
may
not
be
an
UnprofitableVndertaking
thro'
his
Blessing
who
Alone
can
give
the
Increase
;
to
Advance
whose
Honour
in
promoting
the
Good
of
Souls
they
are
made
Publick
.
I
desire
only
that
two
things
may
be
further
observ'd
:
The
one
is
,
That
these
Discourses
are
on
Purpose
design'd
to
be
Purely
Practical
,
as
I
have
stil'd
them
in
the
Title
Page
,
and
as
every
Intelligent
Reader
will
discern
,
when
he
finds
me
wave
many
Fair
Opportunities
of
Controversie
that
lie
in
my
way
;
and
my
Reason
for
so
doing
,
I
think
,
is
very
sufficient
,
(
viz.
)
Because
't
is
too
Observable
that
the
great
Defect
of
Christians
now-a-days
is
in
their
Practice
,
which
yet
is
the
One
thing
Necessary
.
The
other
is
,
that
,
According
to
the
excellent
Advice
of
[
*
](A29181-e12170-b)
*
More
Nevochim
in
the
Preface
.
Maimonides
,
the
Reader
expect
not
(
Rationem
&
Explicationem
omnium
verborum
&
rerum
in
Parabola
Contentarum
ad
Rem
Significatum
,
&c.
)
a
Minute
and
Particular
Application
of
every
Word
and
Thing
in
a
Parable
,
to
the
Sense
that
is
couch'd
under
it
;
but
be
contented
with
a
more
General
Explication
of
the
Sum
and
Scope
of
it
.
For
otherwise
either
the
main
Intention
of
the
Parable
will
be
quite
lost
,
or
at
least
the
Mind
will
be
tir'd
in
hunting
after
an
Explication
of
what
cannot
be
explain'd
;
and
nothing
be
the
Result
of
such
Fruitless
Study
,
but
that
Empty
Vexatious
Disappointment
,
which
all
those
Experience
,
who
make
it
their
endeavour
to
find
out
,
or
rather
force
from
the
Words
of
an
Author
,
that
which
the
Author
himself
never
so
much
as
dream'd
of
.
All
therefore
that
a
Man
should
propose
to
himself
in
the
Explication
of
the
greatest
part
of
any
Parable
,
is
to
find
out
what
is
the
main
Drift
and
Design
of
it
;
and
what
it
is
which
the
Author
of
it
would
Instruct
Men
in
,
by
that
Allegorical
Scheme
of
Speech
.
But
tho'
this
be
Excellent
Advice
,
and
I
have
endeavour'd
to
observe
it
in
the
following
Discourses
;
yet
,
where
it
could
be
done
without
unnatural
Straining
and
Violence
,
I
have
been
very
Particular
in
my
Explication
:
And
indeed
,
most
of
our
Saviour's
Parables
are
so
aptly
express'd
in
the
Parts
as
well
as
in
the
Whole
,
that
they
not
only
will
Bear
but
Require
a
Minute
Application
of
the
Allegory
to
that
which
is
represented
by
it
,
and
which
receives
a
great
Advantage
from
it
;
as
may
be
observ'd
in
the
Perusal
of
what
is
now
offer'd
to
the
Reader
's
View
.
The
INDEX
.
-
Par.
I.
OF
the
Sower
.
Matt.
13.3
,
&c.
Page
1
-
Par.
II.
Of
the
Tares
.
Matt.
13.24
.
p.
35
-
Par.
III.
Of
the
Pearl
of
great
Price
.
Matt.
1345.
p.
82
-
Par.
IV.
Of
a
Merciful
King
and
his
Vnmerciful
Servant
,
Matt.
18.23
.
p.
122
-
Par.
V.
Of
a
King
that
made
a
Marriage
for
his
Son
.
Matt.
22.2
.
p.
164
-
Par.
VI.
Of
the
Ten
Virgins
.
Matt.
25.1
.
p.
204
-
Par.
VII
.
Of
the
Good
Samaritan
.
Luke
10.30
.
p.
232
-
Par.
VIII
.
Of
the
Talents
.
Matt.
25.14
.
p.
270
-
Par.
IX
.
Of
the
Covetous
Rich
Fool.
Luke
12.16
.
p.
304
-
Par.
X.
Of
the
Barren
Fig-tree
.
Luke
13.6
.
p.
338
-
Par.
XI
.
Of
the
Prodigal
Son
.
Luke
15.11
.
p.
365
-
Par.
XII
.
Of
the
Rich
Man
and
Lazarus
.
Luk.
16.19
.
p.
395
-
Par.
XIII
.
Of
the
Importunate
Widow
.
Luke
18.1
.
p.
424
-
Par.
XIV
.
Of
the
Pharisee
and
the
Publican
.
Luk.
18.9
.
p
456
The
most
Considerable
Errata
,
occasion'd
by
the
Author's
distance
from
the
Press
,
the
Reader
is
desir'd
thus
to
correct
with
a
Pen
before
he
peruses
the
Book
,
viz.
PAge
14.
Line
1.
dele
in
.
p
15.
l.
6.
r.
these
.
p.
16.
l.
24.
r.
tells
.
p.
24.
l.
28.
dele
it
.
p.
25.
l.
14.
dele
and.
p.
26.
l.
29.
r.
cometh
oft
.
p.
29.
l.
23.
r.
showers
from
.
p.
30.
l.
ult.
r.
Track
.
p.
39.
l.
ult.
dele
in
the
Ear.
p.
60.
l.
6.
r.
our
.
p.
74.
l.
penult.
r.
Tares
that
.
p.
78.
l.
23.
r.
pass'd
.
p.
83.
l.
5.
r.
Fine
.
p.
91.
l.
17.
r.
to
.
p.
111.
l.
10.
r.
eternally
.
p.
119.
l.
1.
dele
the.
p.
129.
l.
17.
r.
have
.
p.
133.
l.
15.
r.
affected
.
ib
antip
.
r.
their
.
p.
141.
l.
3.
r.
then
.
p.
142.
l.
7.
dele
us
.
144.
l.
20.
r.
if
.
162.
l.
7.
r.
own
.
p.
171.
l.
8.
dele
and.
p.
185.
l.
20.
dele
and.
p.
186.
l.
23.
r.
us
as.
202.
l.
10.
r.
slighted
.
p.
223.
l.
3.
r.
were
.
p.
227.
l.
13.
r.
his
228.
l.
28.
r.
breaking
p.
234.
l.
12.
r.
struck
so
p
239.
l.
6.
r.
behaviour
.
p.
241.
l.
16.
dele
such
.
ib.
l.
17.
r.
which
.
245.
l.
17.
r.
that
.
p.
252.
l.
12
r.
Mankind
.
p.
257.
l.
29.
r.
general
.
266.
l.
12.
r.
Relief
.
p.
284.
l.
14.
r.
of
.
p.
289.
l.
23.
r.
from
.
p.
328.
l.
13.
r.
Indignus
.
ibid.
l.
15.
r.
Charae
.
p.
329.
l.
6.
r.
accordingly
.
p.
332.
l.
3.
r.
sleep
.
p.
333.
l.
6.
r.
unspeakably
.
p.
335.
l.
12.
r.
we
.
p.
342.
l.
28.
r.
Dewes
.
p.
355.
l.
29.
dele
Publick
.
p.
361.
l.
25.
r.
your
.
p.
374.
l.
18
,
19.
for
they
r.
he
.
p.
378.
l
,
10.
r.
she
.
p.
380.
l.
10.
r.
those
.
ibid.
l.
29.
r.
Passions
.
p.
382.
dele
Crysippi
porticus
&
grex
.
ibid.
r.
prava
.
p.
392.
l.
4.
for
Saviour
r.
Father
.
404.
l.
3.
r.
in
the
Favour
.
405.
l.
27.
r.
makes
.
p.
415.
l.
27.
r.
could
not
.
p.
416.
l.
26.
r.
irreconcileable
.
p.
430.
l.
2.
r.
numbed
.
p.
441.
l.
25
r.
encourager
.
p.
457.
l.
23.
r.
Favour
.
p.
470.
l.
25.
r.
bitter
.
p.
475
l.
29.
r.
depreciate
.
PARABLE
I.
Of
the
Sower
that
went
forth
to
sow
his
Seed
.
Matth.
xiii
.
3
,
4
,
5
,
6
,
7
,
8.
Behold
,
a
Sower
went
forth
to
sow
.
And
when
he
sowed
,
some
Seeds
fell
by
the
Way-side
,
and
the
Fouls
came
and
devoured
them
up
.
Some
fell
upon
sttony
Places
,
where
they
had
not
much
Earth
;
and
forthwith
they
sprung
up
,
because
they
had
no
Deepness
of
Earth
:
And
when
the
Sun
was
up
,
they
were
scorched
,
and
because
they
had
not
Root
they
withered
away
.
And
some
fell
among
Thorns
;
and
the
Thorns
sprung
up
and
choaked
them
.
But
other
fell
into
good
Ground
,
and
brought
forth
Fruit
;
some
an
Hundred-Fold
,
some
Sixty-Fold
,
some
Thirty-Fold
.
THIS
Parable
is
very
fitly
placed
first
,
as
giving
Account
of
the
Causes
of
Mens
Fruitfulness
or
Unfruitfulness
in
Christianity
;
and
consequently
,
shews
what
is
to
be
avoided
,
and
directs
to
what
is
to
be
done
,
in
order
to
Men's
being
better'd
by
the
Sermons
of
the
Gospel
:
Which
is
a
thing
first
of
all
to
be
taken
notice
of
,
by
such
as
would
be
Christians
endeed
.
Our
Lord's
Interpretation
of
this
Parable
,
The
Seed
is
the
Word
of
God
,
or
the
Word
of
the
Kingdom
;
that
is
,
the
Gospel
,
the
Religion
that
Christ
Jesus
came
to
teach
the
World
.
When
any
one
heareth
this
Word
,
and
understandeth
it
not
,
then
cometh
the
wicked
one
or
Satan
immediately
,
and
catcheth
away
that
which
was
sown
in
his
Heart
,
lest
he
should
believe
and
be
sav'd
;
this
is
he
who
receiv'd
Seed
by
the
Way-side
.
But
he
that
receiv'd
the
Seed
into
rocky
or
Stony
Places
,
is
he
that
heareth
the
Word
and
presently
with
Joy
receiveth
it
,
yet
hath
not
Root
in
himself
,
and
so
endures
or
believes
but
for
a
while
;
for
when
Tribulation
or
Persecution
ariseth
because
of
the
Word
,
he
is
soon
offended
or
discouraged
,
and
falls
away
in
Time
of
Temptation
.
He
also
that
receiv'd
Seed
among
the
Thorns
,
is
he
that
heareth
the
Word
,
and
goeth
forth
,
and
the
Cares
of
this
World
,
and
the
Deceitfulness
of
Riches
,
and
the
Lusts
and
Pleasures
of
this
Life
entring
in
,
choak
the
Word
,
and
it
becometh
Unfruitful
,
or
at
best
bringeth
no
Fruit
to
Perfection
.
But
,
He
that
received
Seed
into
the
good
Ground
,
is
he
that
having
heard
the
Word
,
Understandeth
or
considereth
it
,
and
receiveth
and
keepeth
it
in
an
honest
and
good
Heart
,
and
bringeth
forth
Fruit
with
Patience
,
according
to
his
Ability
,
whether
Thirty
,
Sixty
,
or
an
Hundred-Fold
.
From
the
Parable
thus
interpreted
by
its
Divine
Author
,
it
appears
,
as
was
said
,
that
the
Design
of
it
is
to
shew
what
are
the
Causes
of
Men's
improving
or
not
improving
under
the
preaching
of
the
Gospel
;
that
so
we
may
know
what
to
avoid
and
what
to
embrace
and
endeavour
after
in
order
to
our
being
fruitful
under
those
Means
of
Instruction
we
enjoy
.
We
shall
now
consider
each
Part
of
this
Parable
with
its
Interpretation
.
The
First
is
,
Behold
,
a
Sower
went
forth
to
sow
:
And
when
he
sowed
,
some
Seeds
fell
by
the
Wayes-side
and
were
trodden
down
,
and
the
Fowls
of
the
Air
came
and
devour'd
them
up
:
The
Interpretation
is
,
that
the
Seed
which
is
sown
is
the
Word
of
God
,
and
when
any
one
heareth
this
Word
and
understandeth
it
not
,
then
cometh
the
Devil
or
the
wicked
one
immediately
,
and
catcheth
away
that
which
was
sown
in
his
Heart
,
lest
he
should
believe
and
be
saved
.
This
is
he
that
receiv'd
Seed
by
the
Way-side
,
or
this
is
that
Seed
which
fell
by
the
Way-side
.
The
Word
of
God
is
compared
to
Seed
,
because
of
its
fructifying
,
growing
and
encreasing
Nature
;
because
it
hath
in
it
an
Active
Principle
,
and
will
when
sown
,
(
unless
kill'd
and
made
unfruitful
by
Accidental
Injuries
)
spring
up
into
excellent
Fruits
and
in
great
Abundance
,
to
the
Glory
of
God
,
and
the
nourishing
,
strengthening
,
nav
the
immortalizing
of
Men
;
for
of
this
Divine
Seed
consists
that
Heavenly
Bread
,
which
whoso
eateth
of
shall
live
for
ever
.
'T
is
this
Seed
that
bringeth
forth
those
Graces
of
Christianity
,
which
keep
up
the
Divine
Life
in
the
Soul
;
't
is
this
that
makes
it
grow
in
Grace
and
in
the
Knowledg
and
Love
of
the
best
and
noblest
of
Objects
,
our
Lord
Jesus
;
't
is
this
that
is
its
Preparation
for
Heaven
,
and
an
Earnest
of
that
Immortal
and
Glorious
Inheritance
.
For
,
wheresoever
that
Seed
is
sown
,
brings
forth
Fruit
unto
Holiness
,
the
End
most
certainly
will
be
Everlasting
Life
.
And
this
Word
of
God
,
is
not
only
,
for
these
Reasons
,
compared
to
Seed
,
but
to
Seed
sown
:
'T
is
not
only
potentially
fruitful
,
but
the
Powers
of
it
are
now
call'd
forth
into
Act
;
't
is
actually
sown
,
the
Gospel
is
preach'd
and
made
known
to
the
World
,
its
excellent
Precepts
are
openly
declar'd
,
and
planted
in
Men's
Hearts
,
by
the
Proposal
of
infinite
Rewards
and
Punishments
to
such
as
do
or
do
not
obey
and
practise
them
.
And
,
this
Seed
thus
sown
,
is
water'd
with
the
Dews
of
Heaven
,
with
the
Distillations
of
the
Divine
Grace
and
Blessing
,
which
are
in
sufficient
Plenty
afforded
to
every
Man
;
so
that
God
,
the
great
Husbandman
,
is
not
wanting
in
any
thing
that
is
necessary
to
the
Flourishing
and
Encrease
of
that
Seed
,
which
he
hath
thus
committed
to
their
Hearts
:
And
therefore
he
expects
(
and
't
is
but
reasonable
he
should
)
to
see
it
grow
and
bring
forth
Fruit
where'ere
't
is
planted
;
wherever
the
Word
is
preach'd
he
expects
the
Fruit
of
Righteousness
.
The
Seed
is
good
,
and
most
of
all
agreeable
to
the
Soil
wherein
't
is
sown
(
for
Religion
is
the
best
Reason
,
and
therefore
most
natural
to
a
reasonable
Soul
)
and
't
is
sown
in
great
Plenty
;
there
is
no
Scarcity
of
God's
Word
among
us
,
and
't
is
water'd
sufficiently
with
the
Dew
of
Heaven
,
the
Grace
of
God
,
which
is
not
wanting
to
any
Man
that
will
receive
it
,
and
therefore
at
our
Peril
we
must
all
be
fruitful
;
none
of
us
must
appear
before
our
great
Lord
empty
,
lest
the
Punishment
of
Barrenness
be
our
Portion
,
and
we
be
burnt
up
with
unquenchable
Fire
.
This
Seed
then
,
or
the
Word
of
God
,
being
thus
actually
sown
,
the
Christian
Religion
planted
in
the
World
,
and
all
things
done
on
God's
Part
,
in
order
to
its
being
fruitful
,
and
which
accordingly
he
expects
it
should
be
;
it
highly
concerns
us
,
in
the
next
Place
,
to
take
care
that
it
be
so
,
and
that
nothing
make
it
otherwise
.
That
is
,
that
,
in
the
First
Place
,
it
be
not
like
Seed
sown
or
scatter'd
by
the
Way
Side
,
which
is
trodden
down
by
the
Feet
of
Men
and
Beasts
,
or
devoured
by
the
Fowls
of
the
Air.
We
must
not
be
thought
less
and
inconsiderate
after
we
have
heard
the
Word
,
and
suffer
our
Souls
to
be
like
a
High-way
,
laid
open
and
exposed
to
all
Comers
,
to
all
Sorts
of
wandring
,
useless
and
wicked
Thoughts
,
which
thronging
in
Abundance
,
will
trample
down
the
Good
Seed
that
was
sown
,
that
it
shall
never
more
appear
,
be
no
more
thought
of
or
remembred
by
us
.
Nor
must
we
leave
it
to
the
Mercy
of
the
Fowls
of
the
Air
,
the
Devil
and
his
Legions
,
who
,
like
Birds
of
Prey
,
hover
over
us
continually
,
and
are
always
ready
to
catch
away
immediately
those
good
Instructions
instill'd
into
our
Minds
,
lest
they
should
grow
into
Faith
and
Salvation
,
and
which
they
see
lye
scattered
and
unregarded
by
us
,
and
unobserved
,
throw
in
their
Places
,
the
Seeds
of
Sin
and
Misery
,
which
,
like
ill
Weeds
,
will
flourish
any where
and
grow
apace
.
Thus
heedless
of
so
great
a
Treasure
must
we
by
no
means
be
,
but
by
Recollection
of
Thought
,
advert
closely
to
the
great
Truths
of
the
Gospel
,
and
exclude
all
wandring
and
vain
Imaginations
,
and
carefully
gather
up
those
Notions
of
Religion
which
lie
scattered
in
our
Minds
,
and
reduce
them
to
some
Order
and
Connexion
,
and
infix
them
by
Meditation
still
deeper
in
our
Souls
;
and
instead
of
a
dry
,
barren
and
common
Way
,
for
all
Temptations
and
Injections
of
the
Devil
,
for
numerous
and
vain
and
incoherent
Phancies
,
we
should
by
serious
Attention
to
those
concerning
Truths
,
that
we
have
read
or
heard
,
make
our
Souls
(
as
Solomon
expresses
it
)
a
Garden
enclosed
,
a
Spring
shut
up
,
a
Fountain
sealed
:
And
then
no
Fear
of
the
Seeds
being
trodden
down
or
devour'd
by
the
Fowls
of
the
Air
;
but
't
will
remain
rooted
and
grounded
in
our
Hearts
,
and
will
bring
forth
its
Fruit
in
its
Season
.
Secondly
,
We
must
take
care
that
the
Word
be
not
like
Seed
sown
in
stony
and
rocky
Places
,
where
there
is
no
Deepness
of
Earth
;
lest
,
it
spring
up
too
hastily
,
and
when
the
Sun
is
hot
it
be
scorch'd
and
wither
away
because
it
hath
no
Root
.
That
is
,
as
our
Lord
interprets
it
,
we
must
be
carefull
not
only
to
receive
the
Word
with
Joy
,
and
have
an
extempore
superficial
Religion
,
and
believe
and
obey
only
for
a
while
;
but
likewise
to
endure
,
and
not
be
offended
or
discouraged
though
Tribulation
or
Persecution
arise
because
of
the
Word
,
nor
to
fall
away
in
Time
of
Temptation
.
I
doubt
there
are
too
many
of
these
Rocky
Hearers
,
that
perhaps
are
well
enough
pleas'd
to
be
handsomsely
told
of
their
Duty
,
to
hear
a
well-pen'd
Sermon
,
and
for
the
present
readily
assent
to
the
Truth
and
Reasonableness
of
what
is
discours'd
to
them
;
and
believe
it
their
Interest
to
live
as
becomes
Christians
,
and
rejoyce
at
the
News
of
being
freeed
from
the
Tyranny
of
the
Devil
and
their
own
unruly
Lusts
and
Passions
,
of
being
made
Children
and
Heirs
of
God
,
and
Coheirs
with
Christ
of
an
Eternal
Inheritance
,
and
that
there
are
never-fading
Crowns
of
Glory
reserv'd
for
them
in
the
highest
Heavens
;
and
are
resolved
to
set
about
the
Performance
of
that
Duty
immediately
,
which
is
so
excellent
in
it self
and
shall
be
so
infinitely
rewarded
.
And
indeed
,
the
Christian
Religion
is
so
highly
reasonable
in
its
own
Nature
,
so
conducive
to
the
Comfort
and
Happiness
even
of
this
Life
,
and
the
sure
Way
to
such
endless
Bliss
hereafter
,
that
it
can't
but
be
very
pleasing
in
the
Theory
,
to
any
Man
of
Sense
and
Reason
.
But
after
all
this
,
I
fear
there
are
too
many
Hearers
,
that
like
Rocky
Places
,
have
only
a
Surface
of
good
Earth
,
and
retain
this
good
Affection
to
Religion
but
for
a
while
,
and
at
the
Bottom
are
impenetrable
as
a
Rock
,
and
will
not
suffer
the
good
Seed
to
shoot
so
deep
into
their
Hearts
,
and
take
so
firm
a
Rooting
as
is
necessary
to
its
Fruitfulness
and
Increase
.
Their
Spring
is
quickly
over
,
a
Blade
or
a
Stalk
is
the
farthest
Progress
their
Religion
makes
,
and
never
arrives
to
the
full
Corn
in
the
Ear
;
but
when
they
meet
with
any
Difficulty
in
the
Practice
of
it
in
it self
,
or
any
Opposition
to
it
either
without
from
Men
,
or
from
the
Devils
Temptations
within
;
For
want
of
Deepness
of
Earth
and
Moisture
they
fall
and
wither
away
.
If
there
were
nothing
else
for
'em
to
do
but
to
receive
the
Promises
,
they
would
with
Joy
indeed
give
ear
to
the
glorious
Descriptions
of
the
Happiness
of
a
Christian
:
Nay
,
that
Happiness
is
so
exceeding
great
,
that
at
present
they
may
very
well
be
glad
to
hear
of
the
Way
to
attain
it
,
and
for
a
spurt
set
chearfully
about
it
,
and
a
shallow
Crust
of
Earth
will
be
sufficient
to
make
some
Shew
and
Appearance
of
Fruitfulness
and
Increase
.
But
,
unless
the
Heart
be
throughly
plyable
,
and
there
be
Deepness
of
Earth
,
an
humble
Sense
of
the
great
Need
we
have
that
this
Divine
Seed
should
take
Root
and
grow
up
in
our
Souls
,
and
likewise
the
Moisture
of
a
sincere
Repentance
for
our
former
Barrenness
and
stony
Hardness
of
Heart
,
the
Word
will
take
but
shallow
Rooting
for
all
our
suddain
Raptures
,
and
upon
upon
every
Difficulty
and
Temptation
be
ready
to
languish
and
wither
,
especially
when
the
Heats
of
Persecution
strike
upon
it
;
and
then
,
too
often
,
the
latter
End
is
worse
than
the
Beginning
,
and
the
Men
grow
more
hardned
and
insensible
than
ever
.
Those
therefore
that
find
themselves
of
this
rocky
Temper
,
so
difficult
to
be
perswaded
to
be
Christians
indeed
,
so
ready
to
look
upon
the
smooth
Side
of
Religion
only
,
and
please
themselves
in
the
Theory
of
it
,
admire
the
Promises
of
Christianity
,
but
find
great
Resistance
in
their
Breasts
when
the
Word
would
take
deeper
Root
,
and
they
are
exhorted
to
a
still
more
and
more
excellent
and
fruitful
Piety
:
These
Persons
are
by
all
means
to
endeavour
still
more
and
more
to
soften
their
Hearts
,
and
make
them
pliable
to
the
Impressions
of
the
Word
of
Life
;
that
it
may
sink
deep
into
their
Souls
,
and
be
fix'd
there
beyond
the
Danger
of
yeilding
to
every
Temptation
,
and
withering
when
Adversity
shall
come
.
They
must
not
boggle
at
any
thing
that
appears
to
be
their
Duty
,
but
be
diligent
and
industrious
in
ridding
their
Minds
of
their
former
Evil
Habits
and
Inclinations
,
and
inure
themselves
to
the
Obedience
of
Christ
;
not
pretending
Hardship
or
Impossibility
when
He
commands
,
not
endeavouring
to
lessen
the
Obligation
of
any
of
his
Precepts
,
or
shifting
it
from
themselves
,
nor
expecting
Heaven
upon
easier
Terms
:
But
,
knowing
their
Lord's
Will
,
endeavour
to
do
it
in
Sincerity
,
upon
such
Obedience
only
,
through
the
Merits
of
Christ
,
hoping
for
the
Promises
.
And
this
Course
,
like
good
Tillage
and
Manuring
of
our
Ground
,
will
soon
mollify
the
Heart
,
and
make
it
not
only
superficially
,
but
intirely
Plyable
to
the
Word
of
God
,
receptive
of
its
Impressions
to
the
very
Bottom
,
so
that
it
shall
dwell
in
us
richly
,
and
bring
forth
Fruit
,
not
only
in
Times
of
Security
and
Peace
,
but
even
then
when
Tribulation
shall
arise
because
of
the
Word
,
and
take
still
deeper
Root
,
and
bring
forth
greater
Abundance
,
notwithstanding
all
the
Storms
and
Scorchings
of
Persecution
,
or
even
a
fiery
Tryal
.
Thirdly
,
in
order
to
the
Fruitfulness
of
the
Word
,
we
must
be
very
careful
that
it
be
not
like
Seed
that
falleth
among
Thorns
,
lest
the
Thorns
spring
up
and
choak
it
,
so
that
it
yield
no
Fruit.
That
is
,
that
after
the
hearing
of
the
Word
we
go
not
forth
and
suffer
the
Cares
of
this
World
,
and
the
Deceitfulness
of
Riches
,
and
the
Lusts
and
Pleasures
of
this
Life
to
enter
in
and
choak
the
Word
,
and
it
become
utterly
unfruitful
,
or
at
least
,
bring
no
Fruit
to
Perfection
.
'T
is
by
a
lamentable
Experience
,
too
true
,
that
the
Love
of
this
World
very
much
hinders
our
Provision
for
the
next
;
and
't
is
as
true
,
that
this
is
the
greatest
Folly
and
Madness
in
Nature
,
because
the
World
to
come
is
upon
all
Accounts
,
so
infinitely
to
be
preferr'd
before
the
present
,
that
there
cannot
be
the
least
Competition
between
them
:
For
,
how
can
a
World
of
Cares
and
Vexations
,
of
Misery
and
Affliction
of
all
Sorts
,
of
Hazards
and
Uncertainties
,
of
Sickness
,
Pain
and
Death
,
as
this
is
,
compare
with
a
World
of
eternal
,
unmix'd
and
uninterrupted
Happiness
,
as
is
the
other
.
And
therefore
,
one
would
think
Men
should
be
so
wise
and
so
much
their
own
Friends
,
as
to
bestow
their
greatest
Endeavours
in
Pursuit
of
their
main
Interest
;
and
not
on
the
contrary
such
egregious
Fools
,
as
for
the
Gain
of
an
empty
Bubble
to
forfeit
an
happy
Eternity
.
So
far
as
is
consistent
with
the
Care
of
the
Soul
,
't
is
very
allowable
to
mind
the
Affairs
of
this
Life
:
Nay
,
't
is
a
Duty
of
our
Holy
Religion
for
every
man
to
be
industrious
in
his
Calling
,
and
to
enjoy
with
Thanksgiving
the
Portion
that
God
hath
given
him
here
below
:
But
to
invert
God's
Order
,
and
place
that
First
in
our
Esteem
which
should
be
Last
;
when
he
says
,
seek
ye
First
the
Kingdom
of
God
and
his
Righteousness
,
and
then
all
needful
things
of
this
World
shall
be
added
unto
you
,
to
run
quite
counter
,
and
First
provide
for
Abundance
here
,
and
then
(
and
that
but
very
coldly
,
God
knows
)
think
a
little
of
the
Kingdom
of
God
and
his
Righteousness
;
this
is
such
a
preposterous
Course
as
can
never
end
in
any
thing
but
Shame
and
Confusion
.
If
it
be
true
,
that
the
Gain
of
even
the
whole
World
would
be
a
very
unprofitable
Exchange
when
compared
with
the
Loss
of
the
Soul
;
and
if
it
be
true
,
that
the
Loss
of
the
Soul
will
follow
upon
the
Unfruitfulness
of
the
Word
of
God
,
for
Faith
alone
will
not
save
,
but
must
bring
forth
the
Fruits
of
the
Spirit
:
And
finally
,
if
it
be
true
,
that
a
too
great
Love
and
eager
Prosecution
of
the
things
of
this
World
will
choak
the
Word
of
God
;
and
make
it
unfruitful
,
as
our
Lord
in
this
Part
of
the
Parable
affirms
it
will
:
If
all
this
be
true
,
I
see
not
how
it
can
be
avoided
,
but
that
such
as
have
a
Desire
that
the
Word
of
God
should
be
fruitful
in
their
Souls
in
order
to
the
eternal
Salvation
of
them
,
must
love
the
World
less
,
and
their
Souls
more
must
be
careful
in
the
First
place
to
grow
in
Grace
and
be
rich
towards
God
,
and
clear
their
Minds
of
these
worldly
Thorns
and
Briars
,
lest
the
Divine
Life
be
stifled
and
that
Seed
choak'd
which
alone
can
fructify
to
a
happy
Immortality
.
We
must
use
this
World
,
yet
so
as
not
to
abuse
it
;
but
certainly
he
abuses
it
and
all
the
Blessings
that
God
affords
him
in
it
,
who
so
immoderately
Doats
upon
it
,
as
to
prefer
it
before
the
Service
of
his
great
Benefactor
,
and
spends
most
of
his
Thoughts
and
Endeavours
about
the
encreasing
Wealth
,
and
the
Enjoyment
of
these
sublunary
Pleasures
,
and
can
spare
but
very
little
,
if
any
of
his
Time
and
Pains
,
to
prepare
himself
for
the
Enjoyment
of
God
in
Glory
.
And
yet
,
as
plain
as
this
is
,
Men
are
generally
so
little
affected
with
it
,
as
not
only
to
neglect
Religion
as
much
as
ever
,
and
love
the
World
still
more
and
more
;
but
even
to
plead
the
Cares
of
the
World
as
an
Excuse
for
their
Coolness
in
Religion
,
and
the
Unfruitfulness
of
the
Word
of
God
in
their
Souls
.
We
would
be
oftner
at
the
Sacrament
,
and
more
constant
in
at
the
Prayers
of
the
Church
,
and
in
reading
and
meditating
upon
the
Holy
Scriptures
,
but
that
the
Cares
of
the
World
and
the
Hurry
of
Business
takes
up
most
of
our
Time
and
Thoughts
.
But
for
God's
Sake
,
let
such
consider
;
is
that
an
Excuse
,
which
is
it
self
as
great
a
Fault
as
any
?
Will
God
accept
such
an
Excuse
at
the
Day
of
Judgment
?
Has
he
not
plainly
forewarn'd
us
of
the
Danger
of
too
much
worldly
Mindedness
?
Has
not
St.
John
said
plainly
,
love
not
the
World
nor
the
things
of
the
World
,
for
whoso
loveth
the
World
the
Love
of
the
Father
is
not
in
him
:
And
our
Lord
as
plainly
,
ye
cannot
serve
God
and
Mammon
?
How
strange
a
Plea
then
is
it
for
the
Neglect
of
Religion
,
to
say
we
are
deeply
engag'd
in
the
Persuit
of
this
World
's
Good
!
If
we
believe
we
have
Souls
to
be
saved
,
methinks
we
should
take
care
of
them
in
the
First
place
;
and
as
for
this
World
,
a
moderate
Industry
,
such
as
does
by
no
means
intrench
upon
Religion
,
is
all
that
can
be
justifyed
.
And
what
our
Lord
said
to
the
Scribes
and
Pharisees
about
their
taking
care
of
lesser
Matters
and
neglecting
the
weighty
things
of
the
Law
,
should
be
our
Rule
in
providing
for
our
Families
,
and
providing
for
our
Souls
.
These
things
ought
ye
to
have
done
,
and
not
to
have
left
the
other
undone
.
He
that
provides
not
for
his
own
House
,
according
to
the
Measures
of
Necessity
and
Moderation
,
is
worse
than
an
Infidel
,
't
is
true
;
but
he
that
provides
not
for
his
own
Soul
is
still
more
unnaturaly
cruel
.
These
are
the
things
that
our
Blessed
Lord
says
make
this
Heavenly
Seed
,
the
Word
of
God
,
unfruitful
;
and
therefore
those
should
with
the
greatest
Care
and
Application
possible
,
be
provided
against
;
nothing
being
of
so
great
Importance
to
us
as
the
Flourishing
and
Encrease
of
the
Word
of
God
.
I
come
now
to
consider
the
last
Part
of
this
Parable
,
viz.
what
it
is
that
will
make
this
holy
Seed
to
thrive
and
bring
forth
plentifully
the
Fruits
of
Righteousness
;
and
which
Course
consequently
,
it
highly
concerns
us
all
to
take
,
that
we
may
not
be
barren
under
the
Means
of
Instruction
that
we
enjoy
.
Our
Lord
expresseth
it
thus
:
But
,
other
Seed
fell
into
good
Ground
,
and
brought
forth
Fruit
,
some
an
Hundred-Fold
,
some
Sixty
and
some
Thirty
.
That
is
,
he
that
receiv'd
Seed
into
the
good
Ground
,
is
he
that
having
heard
the
Word
understandeth
it
,
and
receives
and
keeps
it
in
an
honest
and
good
Heart
,
and
brings
forth
Fruit
with
Patience
according
to
his
Ability
,
whether
Thirty
,
Sixty
or
an
Hundred-Fold
.
In
this
Part
of
the
Parable
there
are
Five
things
to
be
consider'd
.
First
,
That
the
good
Ground
in
which
the
Seed
of
the
Word
will
take
deep
Rooting
,
and
bring
forth
Plentifully
is
an
honest
and
good
Heart
.
Secondly
,
That
that
which
infixes
the
Seed
of
the
Word
in
this
good
Ground
,
is
Consideration
,
translated
understanding
the
Word
.
Thirdly
,
That
the
Seed
so
planted
in
this
good
Ground
,
must
be
diligently
kept
and
preserved
in
it
.
Fourthly
,
That
we
must
expect
the
Encrease
of
it
with
Patience
,
and
take
care
that
the
Fruits
come
to
Perfection
;
and
Lastly
,
That
this
Increase
must
be
proportionable
to
the
Quantity
of
the
Seed
that
is
sown
,
and
to
the
Strength
and
Power
of
the
Soil
in
which
it
is
sown
;
that
is
,
to
every
Man's
Ability
,
and
the
Opportunities
he
has
had
of
Improvement
,
whether
Thirty
,
Sixty
,
or
an
Hundred-Fold
.
First
,
The
good
Ground
,
in
which
the
Seed
of
the
Word
will
take
deep
Rooting
and
bring
forth
plentifully
,
is
an
honest
and
good
Heart
;
that
is
,
a
Heart
sincerely
desirous
to
be
inform'd
in
its
Duty
,
and
that
cordially
proposes
to
perform
it
,
and
is
truly
humble
and
of
a
modest
teachable
Temper
.
St.
though
he
plants
and
Apollos
water
,
yet
't
is
God
alone
that
giveth
the
Increase
:
Now
,
can
any
Man
imagin
that
God
will
make
that
effectual
to
our
Good
which
we
despise
and
value
not
,
and
force
those
Favours
upon
us
,
which
we
neither
now
desire
,
nor
if
we
had
them
should
do
other
than
neglect
?
The
Graces
of
Religion
are
too
precious
to
be
bestow'd
upon
such
brutish
Natures
,
and
none
but
those
that
have
Hearts
earnestly
desirous
of
his
Divine
Assistance
,
that
they
may
be
purifyed
and
renewed
by
his
blessed
Spirit
,
and
instructed
in
his
holy
Will
that
they
may
know
how
to
pay
a
more
acceptable
Service
to
him
;
none
but
those
that
have
such
honest
and
good
Hearts
can
expect
the
Word
should
flourish
and
grow
fruitful
,
and
they
only
that
thus
hunger
and
thirst
after
Righteousness
shall
be
filled
.
And
this
those
would
do
well
to
consider
,
who
frequent
our
religious
Assemblies
in
complyance
to
Custom
only
,
and
because
their
Neighbours
do
;
or
to
learn
new
Modes
and
Dresses
,
or
to
shew
their
own
;
or
to
while
away
the
Time
that
lies
useless
upon
their
Hands
,
or
to
meet
a
Friend
,
or
please
their
Ears
with
some
new
Notion
,
or
to
gratify
their
Curiosity
,
or
the
like
:
Let
not
such
Persons
be
deceiv'd
,
God
is
not
mock'd
;
let
not
such
think
they
shall
receive
any
thing
of
God
but
the
Fierceness
of
his
Displeasure
,
for
their
prophaning
to
such
vile
Purposes
what
he
intends
as
a
Means
to
their
Salvation
.
Those
only
shall
receive
Advantage
by
God's
Word
,
that
sincerely
and
earnestly
desire
its
Nourishment
that
they
may
grow
thereby
.
This
honest
and
good
Heart
,
is
likewise
Modest
and
Teachable
;
and
indeed
,
this
Disposition
is
very
necessary
in
order
to
the
Fruitfulness
of
the
Word
.
For
,
Pride
and
Conceitedness
are
naturally
the
greatest
Hinderers
of
Improvement
in
all
Sorts
of
Acquirements
whatever
;
but
in
Religion
they
do
the
most
Mischief
of
all
,
and
are
the
great
Destroyers
of
whatever
is
religious
and
good
.
For
,
besides
that
a
high
Opinion
of
ones
own
present
Endowments
cuts
off
all
Endeavours
of
growing
better
,
and
renders
all
spiritual
Advice
barren
to
him
that
thinks
he
hath
no
need
of
it
:
Besides
,
that
Reproof
frets
and
inrages
one
that
thinks
Commendations
rather
belong
to
him
;
and
Instruction
,
in
Cases
of
Difficulty
,
is
thrown
away
upon
a
Man
that
thinks
himself
Wiser
than
his
Teachers
:
Besides
these
and
several
other
Natural
Ill
Consequences
of
an
over-weening
Opinion
of
ones
self
,
which
might
be
mentioned
,
there
is
this
yet
above
all
,
that
it
utterly
bars
and
shuts
out
God's
holy
Spirit
;
it
deprives
the
Soul
of
his
gracious
Influences
,
and
diverts
the
Streams
of
his
Grace
and
Benediction
from
watering
our
Hearts
:
Pride
is
an
Abomination
unto
the
Lord
,
a
thing
that
he
hates
and
detests
above
all
things
:
And
St.
James
tells
us
,
that
instead
of
assisting
,
God
resists
the
Proud
,
cursed
of
God
,
and
denyed
those
refreshing
Dews
of
his
Favour
which
alone
can
make
it
fruitful
.
Let
us
therefore
lay
our
Foundation
low
in
Modesty
,
Sincerity
and
Humility
,
and
God
will
build
us
up
to
Life
everlasting
.
We
shall
then
be
like
Trees
planted
and
deep
rooted
by
the
Rivers
of
Water
,
that
bring
forth
their
Fruit
in
their
Season
;
our
Leaf
shall
not
wither
,
and
whatsoever
we
do
it
shall
prosper
,
Psal.
1.3
.
Secondly
,
that
which
infixes
the
Seed
of
the
Word
in
the
good
Ground
of
an
honest
and
good
Heart
,
is
Consideration
and
Meditation
,
render'd
in
our
Translation
understanding
the
Word
.
The
Word
in
the
[
*
](A29181-e16740-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Original
signifies
weighing
,
pondering
and
considering
:
And
St.
James
says
agreeably
,
whoso
looketh
into
the
perfect
Law
of
Liberty
and
continueth
therein
,
that
is
,
as
the
[
*
](A29181-e16800-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Words
in
the
Greek
signify
,
has
look'd
close
and
dwelt
upon
it
by
serious
Meditation
,
he
being
not
a
forgetful
Hearer
,
but
a
Doer
of
the
Work
,
this
Man
shall
be
blessed
in
his
doing
,
Jam.
1.25
.
He
therefore
that
desires
the
Word
should
encrease
and
multiply
,
must
not
only
receive
it
in
an
honest
and
good
Heart
,
but
infix
it
there
by
serious
Consideration
;
and
be
not
like
those
compar'd
to
thorny
Ground
in
the
Parable
,
who
,
having
heard
the
Word
,
go
sorth
and
think
no
more
of
it
,
but
suffer
the
Cares
and
Pleasures
and
Riches
of
the
World
to
enter
immediately
into
their
Minds
and
choak
the
Word
,
so
that
it
becomes
unfruitful
:
But
by
after
-
Meditation
and
Recollection
of
Thought
make
it
sink
still
deeper
into
their
Souls
,
and
strike
a
Root
to
the
very
Bottom
of
their
Hearts
.
And
indeed
,
without
such
Consideration
,
there
can
be
very
little
Hope
,
if
any
,
of
its
Fruitfulness
.
For
,
in
all
Learning
,
't
is
Meditation
that
gives
a
Root
to
what
is
read
or
heard
,
and
fixes
it
deep
in
the
Mind
;
't
is
that
which
makes
it
a
Man
's
own
,
and
serviceable
to
him
upon
occasion
;
and
without
it
,
the
most
accurate
Discourse
would
tickle
the
Ear
only
,
not
inform
the
Understanding
;
and
truly
,
the
more
excellent
,
the
less
Beneficial
,
unless
it
be
weighed
and
examined
by
a
serious
and
near
Inspection
.
Thus
,
the
Doctrin
of
Christianity
,
tho
the
most
excellent
in
it self
,
as
proceeding
from
the
Divine
Word
,
the
Wisdom
of
the
Father
,
is
seldom
embrac'd
as
such
by
Persons
of
a
trifling
unthinking
Spirit
,
but
rather
appears
harsh
and
unreasonable
;
or
at
best
is
but
faintly
approv'd
of
,
and
for
a
short
Continuance
.
For
,
the
Beauties
of
Holiness
,
like
other
chief
Excellencies
,
are
not
to
be
clearly
seen
and
fully
discovered
by
a
slight
and
cursory
Glance
,
but
by
a
diligent
and
curious
Search
;
like
Gold
,
that
is
not
to
be
found
upon
the
Surface
of
the
Earth
,
but
lies
further
in
,
and
is
treasured
up
within
her
Bowels
.
Wherefore
,
as
we
tender
our
Perseverance
in
the
Faith
and
our
eternal
Salvation
,
we
must
not
think
our
Task
is
over
when
we
have
heard
the
Word
,
but
always
set
some
time
apart
(
and
the
sooner
the
better
)
to
meditate
and
lay
it
to
Heart
,
and
frequently
revolve
it
in
our
Minds
,
consider
it
in
all
its
Relations
and
Tendencies
,
its
Nature
,
and
its
happy
and
glorious
Effects
;
and
then
we
shall
be
intirely
satisfyed
that
't
is
our
most
reasonable
Service
,
and
above
all
things
our
Interest
to
practise
its
Divine
Precepts
,
and
that
it
flourish
in
our
Souls
,
and
bring
forth
Fruit
in
Abundance
.
Thirdly
,
This
Seed
so
planted
and
fixed
in
this
good
Ground
,
must
be
likewise
diligently
kept
and
preserved
in
it
.
Sloth
and
Idle
Carelessness
always
have
an
ill
Effect
;
and
many
hopeful
beginnings
are
nipp'd
and
crush'd
,
and
come
to
very
deplorable
conclusions
,
for
want
of
that
care
and
Industry
,
which
was
necessary
to
promote
and
further
them
to
Perfection
.
But
above
all
they
are
most
Dangerous
in
Religion
.
For
besides
that
they
Naturally
tend
to
make
Virtue
weak
and
degenerate
;
they
give
a
fair
Occasion
to
our
great
Enemy
to
assault
us
,
(
that
infernal
Bird
of
Prey
,
who
is
ready
immediately
to
catch
away
the
good
Seed
,
if
unregarded
,
and
throw
his
wicked
Suggestions
into
their
Place
)
and
who
is
glad
to
find
us
thus
weak
and
unarm'd
and
careless
of
our
Safety
;
and
is
too
wise
not
to
improve
such
Opportunities
to
his
best
Advantage
.
And
what
Hopes
,
but
we
shall
be
shamefully
plundered
of
that
Precious
Seed
which
God
has
sowed
in
our
Hearts
that
it
may
spring
up
to
Immortality
,
when
we
are
thus
careless
and
negligent
,
and
unable
to
make
any
great
Resistance
!
Therefore
the
Wise
Man
advises
to
keep
the
Heart
with
all
Diligence
;
Fools
but
as
Wise
;
lest
as
the
Serpent
beguiled
Eve
through
his
Subtilty
,
so
our
Minds
should
be
corrupted
from
the
Simplicity
that
is
in
Christ
:
We
must
be
wise
as
Serpents
as
well
as
innocent
as
Doves
;
lest
,
when
the
Word
has
begun
to
thrive
and
prosper
in
our
Souls
,
it
be
at
length
rooted
out
by
the
Temptations
of
that
old
Serpent
,
and
bring
no
Fruit
to
Perfection
.
Fourthly
,
we
must
expect
the
Encrease
of
this
good
Seed
with
Patience
and
Perseverance
,
and
take
care
that
the
Fruits
come
to
full
Maturity
.
We
must
expect
the
Increase
of
this
good
Seed
with
Patience
,
because
all
Improvement
is
a
thing
of
Time
:
Men
can't
arrive
at
Perfection
,
even
in
Vice
,
in
an
instant
,
much
less
in
Vertue
.
There
are
many
intermedial
Steps
and
Advances
to
it
;
and
as
when
Seed
is
sown
there
first
appears
but
a
tender
Blade
,
which
,
in
process
of
Time
improves
to
a
Stalk
,
which
every
day
grows
taller
and
stronger
;
and
at
length
appears
the
Ear
and
the
Grain
in
the
Ear
;
and
even
after
that
compleat
Formation
of
the
Plant
,
there
is
yet
some
considerable
Time
before
it
comes
to
perfect
Ripeness
;
and
all
this
while
the
Husbandman
waits
with
Patience
till
the
Time
comes
of
gathering
the
ripe
Fruits
of
the
Earth
:
So
in
Religion
,
there
are
gradual
Advances
to
Perfection
.
The
Beginnings
of
Religion
,
the
first
Sproutings
of
this
Heavenly
Seed
are
and
will
be
tender
and
unconfirm'd
,
but
Time
will
strengthen
and
improve
them
;
every
Day
will
make
some
Advance
to
Perfection
,
where
there
is
an
honest
and
good
Heart
,
and
Sincerity
at
the
Bottom
:
But
these
Advances
may
be
very
leisurely
,
and
like
the
Growth
of
Plants
,
scarce
discernable
in
their
Progress
,
and
yet
at
length
the
Word
of
God
brings
forth
its
genuine
Fruits
in
great
Abundance
.
And
this
,
though
perhaps
slow
pace
in
Religion
,
must
be
born
with
Patience
and
Hope
;
for
in
due
Time
,
for
all
this
,
we
shall
reap
if
we
faint
not
.
And
this
those
should
consider
who
expect
to
be
compleat
Christians
in
an
instant
,
and
are
impatient
of
Delays
,
and
disheartned
by
every
Rub
and
Difficulty
;
and
because
their
Practice
can't
keep
pace
with
their
too
forward
and
passionate
Wishes
and
Desires
,
are
apt
to
despair
of
ever
coming
to
that
Ripeness
of
Christianity
,
which
will
fit
them
for
their
great
Masters
Garner
;
and
too
often
let
slip
what
they
have
already
attain'd
,
and
give
over
in
much
Dejection
after
they
have
made
a
very
hopeful
Progress
.
But
this
is
a
cunning
Artifice
of
the
Devil
,
and
ought
,
with
the
greatest
Care
imaginable
,
to
be
provided
against
;
and
a
Man's
best
Defence
in
this
Case
is
Patience
,
or
a
calm
and
resign'd
Expectation
of
Encrease
and
Blessing
from
God
in
his
due
Time
,
when
we
have
done
our
own
best
Endeavour
;
a
waiting
God's
Leisure
,
a
confiding
in
his
Goodness
who
only
gives
the
Encrease
.
And
(
as
St.
as
the
Husbandman
waiteth
for
the
precious
Fruit
of
the
Earth
,
and
hath
long
Patience
for
it
,
untill
he
receive
the
early
and
latter
Rain
;
so
should
we
be
also
patient
,
and
in
Patience
possess
our
Souls
and
establish
our
Hearts
.
For
there
is
a
latter
Distillation
of
the
Divine
Grace
as
well
as
that
which
is
early
and
at
First
;
and
which
,
when
God
pleases
to
afford
it
,
we
shall
then
grow
up
to
Perfection
:
And
though
sometimes
it
may
not
be
so
plentifully
showr'd
down
as
we
could
wish
,
yet
will
not
be
finally
wanting
in
a
sufficient
Degree
,
to
such
as
sincerely
embrace
it
and
co-operate
with
it
.
And
as
our
Lord
expresses
it
in
another
Parable
,
Mark
4.26
.
(
which
,
for
its
near
Resemblance
to
this
and
the
next
,
I
think
it
needless
Particularly
to
discourse
of
)
The
Kingdom
of
God
,
or
of
Grace
,
is
as
if
a
Man
should
cast
Seed
into
the
Ground
,
and
should
sleep
and
rise
,
Night
and
Day
,
and
the
Seed
should
spring
up
and
grow
he
knoweth
not
how
,
from
the
Blade
to
the
Ear
,
and
to
the
full
Corn
in
the
Ear
;
and
when
the
Fruit
is
ripe
,
he
putteth
in
the
Sickle
because
the
Harvest
is
come
.
That
is
,
tho'
good
Men's
Progress
in
Religion
often-times
be
not
so
quick
and
hasty
as
they
may
and
wish
;
yet
,
though
almost
insensibly
,
it
may
daily
grow
and
increase
,
and
at
last
the
perfect
Fruits
of
Righteousness
be
visible
in
their
Conversations
.
Therefore
let
not
a
slow
Improvement
discourage
any
Man
that
is
sincerely
desirous
of
making
still
higher
Advances
,
but
let
him
hold
fast
what
he
already
hath
,
do
his
best
Endeavour
still
to
grow
in
Grace
and
the
Fruits
of
the
Spirit
,
and
then
with
Patience
wait
upon
God
for
a
more
plentiful
Increase
.
In
the
last
place
,
this
Increase
of
the
Word
must
be
proportionable
to
the
Quantity
of
the
Seed
that
is
sown
,
and
to
the
Strength
and
Powers
of
the
Soil
in
which
it
is
sown
;
that
is
,
it
must
be
according
to
every
Man's
Ability
,
and
the
Opportunities
he
hath
had
of
Improvement
;
in
some
Thirty
,
in
some
Sixty
,
and
in
some
an
Hundred-Fold
.
When
a
Husbandman
sowes
his
Seed
,
if
he
sowes
in
great
Plenty
and
upon
good
Ground
,
we
know
he
expects
to
reap
in
a
proportionable
Abundance
;
and
when
he
sowes
more
sparingly
,
and
the
Soil
be
not
capable
of
so
great
an
Increase
,
his
Expectations
are
accordingly
.
And
so
it
is
in
Religion
;
from
such
as
are
of
pregnant
Parts
and
Abilities
,
able
to
entertain
and
consider
and
make
the
best
Use
of
the
Word
of
God
that
is
sown
in
their
Hearts
,
and
likewise
enjoy
the
great
Blessing
of
excellent
Instruction
,
and
have
the
whole
of
Christianity
set
before
them
in
a
true
Light
,
all
the
Duties
and
Rewards
and
Punishments
of
it
,
so
that
there
is
all
that
can
be
done
in
order
to
an
abundant
Increase
;
from
such
Men
as
these
,
God
will
expect
much
Fruit
,
even
the
Increase
of
an
Hundred-Fold
;
they
must
abound
in
every
good
Word
and
Work
;
and
the
Word
of
God
dwelling
so
richly
in
them
,
Line
upon
Line
,
Precept
upon
Precept
,
Treasures
of
Instruction
heap'd
one
upon
another
,
a
scanty
penurious
Increase
will
not
be
accepted
,
much
less
a
total
and
intire
Barrenness
excus'd
.
For
,
so
St.
Paul
,
Heb.
6.7
,
8.
The
Earth
that
drinketh
in
the
Rain
that
cometh
upon
it
,
and
bringeth
forth
Herbs
meet
for
them
by
whom
it
is
dressed
,
receiveth
Blessing
from
God
;
but
that
which
beareth
Thorns
and
Briars
,
is
rejected
,
and
nigh
unto
Cursing
,
whose
End
is
to
be
burn'd
.
And
our
Lord
in
very
plain
and
express
Terms
says
the
same
,
Luk.
12.48
.
Unto
whomsoever
much
is
given
,
of
him
shall
much
be
required
,
and
to
whom
Men
have
committed
much
,
of
him
they
will
ask
the
more
.
But
because
all
Men
are
not
of
Abilities
alike
,
nor
have
the
same
Opportunities
of
Instruction
and
Improvement
;
where
there
is
any
Defect
either
in
the
sowing
of
the
Seed
,
or
in
the
Capacity
of
the
Soil
,
God
will
proportionably
abate
in
his
Expectations
of
Increase
.
But
,
though
he
will
not
expect
the
same
Degree
of
Increase
from
every
Man
,
yet
he
will
expect
some
;
if
not
an
Hundred-Fold
,
yet
Sixty
;
or
if
not
Sixty
,
yet
at
least
Thirty
.
And
,
if
this
be
true
,
in
what
a
miserable
Condition
are
Myriads
of
the
Hearers
of
the
Word
,
who
receive
the
Seed
in
great
Plenty
and
Abundance
,
and
are
able
likewise
to
bring
forth
a
considerable
Increase
;
and
yet
are
as
unfruitful
as
if
their
Souls
had
lain
always
fallow
,
and
were
never
cultivated
and
impregnated
by
the
Means
of
Spiritual
Instruction
!
Let
such
be
entreated
by
the
Love
of
God
and
their
own
immortal
Souls
,
to
look
about
them
,
and
shake
off
that
stupid
Numness
and
Insensibility
that
so
fatally
besets
them
,
and
bethink
themselves
how
sad
their
Condition
will
be
,
when
at
the
great
Harvest
,
the
End
of
the
World
,
when
God
will
gather
the
ripe
Fruits
and
dispose
them
in
his
heavenly
Garner
;
when
at
that
great
Day
our
Lord
shall
expect
Fruit
from
the
Seed
that
he
hath
sown
upon
their
Hearts
,
and
shall
find
nothing
but
Briars
and
Thorns
,
Wickedness
and
Impurity
:
Let
them
bethink
themselves
what
a
sad
Condition
they
will
be
in
,
when
their
Unfruitfulness
shall
be
punish'd
with
everlasting
Burnings
,
and
the
Number
and
Sharpness
of
the
Torments
of
Hell
increas'd
upon
them
,
because
when
they
knew
their
Lord's
Will
,
they
did
not
prepare
themselves
to
do
according
to
it
.
Let
them
consider
,
that
though
God
bears
long
with
them
,
and
frequently
importunes
them
to
a
more
serious
Reflection
upon
their
Ways
,
that
they
would
turn
their
Feet
unto
his
Testimonies
,
and
be
no
longer
unprofitable
Hearers
,
but
Doers
of
his
Word
;
yet
it
will
not
be
always
so
,
there
will
be
an
End
of
this
Day
of
Grace
and
Forbearance
,
and
how
soon
God
alone
can
tell
;
and
perhaps
this
Discourse
may
be
the
last
Invitation
to
a
new
Life
,
which
some
that
hear
it
may
ever
have
,
or
at
least
,
the
last
that
shall
be
attended
with
that
Divine
Grace
and
Assistance
which
alone
can
make
it
fruitful
.
Wherefore
,
now
while
it
is
call'd
to
day
,
harden
not
your
Hearts
,
lest
God
should
swear
in
his
Wrath
,
that
you
shall
never
enter
into
his
Rest
Consider
what
our
Lord
says
upon
this
Account
,
in
this
of
Mat.
13.12
.
Whosoever
hath
,
to
him
shall
be
given
,
and
he
shall
have
more
Abundance
;
but
whosoever
hath
not
,
from
him
shall
be
taken
away
even
that
which
he
hath
.
The
plain
Meaning
of
which
is
this
,
He
that
hath
made
good
Use
of
the
Grace
he
hath
already
receiv'd
,
and
the
Instructions
he
hath
already
heard
,
shall
receive
abundantly
more
Grace
,
far
greater
Assistances
,
and
much
larger
and
more
frequent
Showers
of
the
divine
Blessing
than
ever
formerly
he
did
:
Christ
will
come
in
to
him
and
sup
with
him
,
and
he
with
him
,
as
't
is
express'd
,
Rev.
3.20
.
that
is
,
will
freely
communicate
to
him
of
his
divine
Favours
and
Refreshments
,
and
there
shall
be
mutual
Festivity
and
Joy
between
them
;
his
Saviour
will
take
him
into
the
nearest
Relation
to
himself
;
for
he
hath
told
us
,
that
whosoever
shall
do
the
Will
of
his
Father
which
is
in
Heaven
,
the
same
is
his
Brother
,
and
Sister
and
Mother
;
that
is
,
as
tenderly
regarded
by
him
as
those
dearest
Relatives
.
And
,
how
must
that
Soul
thrive
and
flourish
which
is
thus
plentifully
water'd
with
Showers
above
,
and
enrich'd
with
Streams
issuing
from
the
Fountain
of
Goodness
!
But
on
the
contrary
,
How
intolerable
will
be
his
Misery
that
neglects
and
disregards
these
Sermons
of
the
Gospel
,
and
is
not
a
Doer
of
the
Word
,
but
a
careless
Hearer
only
,
deceiving
,
sadly
deceiving
his
own
Soul
!
From
him
shall
be
taken
away
even
that
which
he
hath
;
he
shall
be
deprived
of
it
to
inrich
his
industrious
Brother
and
add
to
his
Abundance
.
What
Grace
he
had
before
shall
be
withdrawn
,
and
he
naked
and
defenseless
,
left
to
the
Fury
of
his
Spiritual
Enemies
;
the
Dews
of
Heaven
shall
no
longer
drop
upon
his
barren
Soul
,
but
parch'd
and
sapless
it
shall
be
reserv'd
to
eternal
Burnings
.
Consider
this
,
all
ye
that
forget
God
,
and
are
unfruitful
under
all
his
Care
and
fatherly
Nurture
and
Admonition
;
lest
at
length
he
pluck
you
away
and
there
be
none
to
deliver
you
.
And
remember
the
Words
of
Solomon
,
Prov.
29.1
.
He
that
being
often
reprov'd
still
hardeneth
his
Neck
,
shall
suddainly
be
destroyed
,
and
that
without
Remedy
.
And
thus
have
I
done
with
the
first
of
our
Saviours
Parables
,
in
which
is
set
before
us
a
Blessing
and
a
Curse
;
a
Blessing
,
if
when
the
good
Seed
is
sown
,
and
we
have
heard
the
Word
,
we
receive
it
into
honest
and
good
Hearts
,
and
according
to
our
several
Abilities
bring
forth
Fruit
to
Perfection
;
that
is
,
obey
and
Practise
it
with
Constancy
and
Perseverance
:
And
a
Curse
,
if
we
remain
still
barren
and
unfruitful
,
not
Doers
of
the
Word
but
Hearers
only
,
deceiving
our selves
into
eternal
Perdition
.
It
becomes
us
all
therefore
,
to
take
heed
how
we
hear
;
and
not
be
like
the
High-way-side
,
suffering
our
Thoughts
to
wander
from
the
Instructions
we
have
heard
,
and
leaving
the
good
Seed
unregarded
to
the
Mercy
of
the
great
Enemy
of
Souls
;
and
exposing
our
Minds
as
a
common
Tract
to
vain
and
wicked
Fancies
and
Imaginations
,
and
diabolical
Suggestions
;
nor
like
the
stony
Ground
,
impenetrable
to
any
deep
and
lasting
Impressions
of
the
Word
of
Life
;
nor
like
that
over-run
with
Thorns
and
Briars
and
noxious
Weeds
,
such
as
are
the
Cares
and
deceitful
Riches
and
Pleasures
of
this
Life
,
which
will
choak
the
Word
and
render
it
unfruitful
:
But
,
that
we
treasure
up
this
Divine
Word
in
our
Memories
,
ponder
and
consider
it
,
and
set
our
Love
and
Affections
upon
it
.
So
shall
it
grow
and
prosper
and
bring
forth
Fruit
,
in
some
Thirty
,
in
some
Sixty
,
in
some
an
Hundred-Fold
;
to
the
Honour
and
Glory
of
God
,
and
the
eternal
Salvation
of
our
immortal
Souls
.
Which
,
God
of
his
infinite
Mercy
grant
for
Jesus
Christ
his
Sake
.
Now
,
He
that
ministreth
Seed
to
the
Sower
,
both
give
us
this
Heavenly
Bread
for
our
Food
,
and
multiply
the
Seed
that
is
sown
,
and
encrease
the
Fruits
of
our
Righteousness
;
that
being
inrich'd
in
every
good
thing
to
all
Bountifulness
,
there
may
be
given
through
us
,
Thanksgiving
unto
God
.
Amen
,
Amen
.
The
PRAYER
.
I.
MOST
Holy
Jesus
,
thou
blessed
Author
of
the
best
Religion
,
who
hast
in
great
Plenty
sown
among
us
the
Seed
of
a
happy
Immortality
,
even
thy
holy
Word
,
and
watered
it
with
the
Dew
of
thy
heavenly
Grace
,
and
art
wanting
in
nothing
on
thy
Part
to
cause
it
to
flourish
and
bring
forth
abundantly
the
Fruits
of
Righteousness
;
I
,
thy
unworthy
Servant
,
unfeignedly
bless
this
thy
infinite
Goodness
and
tender
Care
for
the
Children
of
Men
,
but
must
with
Shame
confess
,
that
hitherto
thy
Care
has
been
in
too
great
Measure
defeated
by
my
Inconsiderateness
and
Obstinacy
;
my
Soul
still
remains
barren
as
the
High-way-side
,
impenetrable
to
the
Sermons
of
the
Gospel
,
or
at
best
,
flitting
and
unconstant
in
religious
Purposes
,
which
have
been
short-liv'd
as
the
Grass
that
grows
upon
the
Top
of
the
Rocks
,
or
else
choak'd
with
the
Briars
of
worldly
Cares
and
Distractions
,
with
covetous
and
sensual
Desires
.
Thus
have
I
courted
Death
in
the
Error
of
my
Life
!
But
now
,
being
awaken'd
by
thy
Mercy
,
and
become
sensible
of
the
Danger
I
am
in
,
and
the
sad
Consequence
if
my
Barrenness
continues
,
I
humbly
beg
,
and
earnestly
at
the
Throne
of
Grace
,
that
Thou
,
from
whom
is
all
our
Sufficiency
,
wouldst
aid
me
with
thy
blessed
Spirit
,
and
help
my
Infirmities
,
and
strengthen
me
mightily
in
the
inner
Man
,
that
thy
Word
may
ever
hereafter
take
so
deep
a
Rooting
in
my
Soul
as
to
produce
the
genuine
Fruits
of
Christianity
.
II.
I
am
sadly
sensible
,
O
Lord
,
that
the
Heart
is
deceitful
above
all
things
,
and
desperately
wicked
,
who
can
know
it
?
Do
thou
therefore
,
who
art
the
Searcher
of
our
Spirits
,
purge
my
Soul
of
all
lurking
Hypocrisy
and
Pride
and
Self-conceit
,
and
every
thing
that
will
hinder
the
Growth
and
Increase
of
this
heavenly
Seed
;
and
make
me
apt
to
receive
and
cherish
it
,
by
creating
in
me
an
honest
and
good
Heart
,
and
renewing
a
sincere
and
right
Spirit
within
me
.
Grant
that
I
may
so
seriously
attend
to
,
and
consider
the
great
Truths
thy
Goodness
hath
revealed
to
us
in
the
Gospel
,
as
intirely
to
assent
to
them
,
and
heartily
endeavour
to
conform
my
Practice
to
my
Belief
;
and
may
I
always
heedfully
preserve
those
divine
Instructions
,
and
moving
Arguments
to
a
persevering
Piety
,
which
I
have
learned
from
thy
Word
,
lest
the
infernal
Bird
of
Prey
deprive
me
of
the
good
Seed
,
and
in
its
room
plant
devillish
Affections
.
And
,
O
that
Patience
and
Hope
,
and
an
humble
Dependance
upon
thee
for
Direction
and
Defence
may
be
my
Support
in
this
my
Pilgrimage
!
That
so
,
chearfully
running
the
Race
that
is
set
before
me
,
and
thankfully
acknowledging
the
early
Influences
of
thy
blessed
Spirit
in
my
tender
Years
,
and
waiting
for
the
later
Distillations
of
thy
Grace
,
which
will
bring
my
Fruit
to
Perfection
,
and
always
endeavouring
o
proportion
my
Increase
to
the
Means
and
Opportunities
of
it
,
thy
Goodness
hath
vouchsafed
me
;
I
may
at
last
escape
the
Intolerable
Punishment
of
Unfruitfulness
,
and
having
my
Fruit
unto
Holiness
,
the
End
may
be
everlasting
Life
,
through
thy
Merits
and
Mercies
O
blessed
Saviour
Jesus
.
Amen
.
PARABLE
II.
Of
the
Tares
.
Matth.
xiii
.
24
,
25
,
26
,
27
,
28
,
29
,
30.
Another
Parable
put
Jesus
forth
unto
them
,
saying
,
The
Kingdom
of
Heaven
is
likned
unto
a
Man
that
sowed
good
Seed
in
his
Field
:
But
,
while
Men
slept
,
his
Enemy
came
and
sowed
Tares
among
the
Wheat
,
and
went
his
way
.
But
when
the
Blade
was
sprung
up
,
and
brought
forth
Fruit
,
then
appeared
the
Tares
also
.
So
the
Servants
of
the
Housholder
came
and
said
unto
him
,
Sir
,
didst
not
thou
sow
good
Seed
in
thy
Field
?
From
whence
then
hath
it
Tares
?
He
said
unto
them
,
an
Enemy
hath
done
this
.
The
Servants
said
unto
him
,
wilt
thou
then
that
we
go
and
gather
them
up
?
But
he
said
nay
;
lest
while
ye
gather
up
the
Tares
,
ye
root
up
also
the
Wheat
with
them
.
Let
both
grow
together
until
the
Harvest
;
and
in
the
time
of
Harvest
I
will
say
to
the
Reapers
,
gather
ye
together
first
the
Tares
and
bind
them
in
Bundles
to
burn
them
:
But
gather
the
Wheat
into
my
Barn
.
THE
Interpretation
of
this
Parable
is
thus
set
down
,
Vers.
37.
of
this
Chapter
.
He
that
soweth
the
good
Seed
is
the
Son
of
Man
,
the
Field
is
the
World
,
the
good
Seeds
are
the
Children
of
the
Kingdom
,
but
the
Tares
are
the
Children
of
the
wicked
one
;
the
Enemy
that
sowed
them
is
the
Devil
,
the
Harvest
is
the
End
of
the
World
,
and
the
Reapers
are
the
Angels
.
As
therefore
,
the
Tares
are
gather'd
and
burnt
in
the
Fire
,
so
shall
it
be
in
the
End
of
the
World
.
The
Son
of
Man
shall
send
forth
his
Angels
,
and
they
shall
gather
out
of
his
Kingdom
all
things
that
offend
,
and
them
that
do
Iniquity
,
and
shall
cast
them
into
a
Furnace
of
Fire
;
there
shall
be
weeping
and
gnashing
of
Teeth
.
Then
shall
the
Righteous
shine
forth
as
the
Sun
in
the
Kingdom
of
their
Father
.
From
this
Interpretation
of
this
Parable
,
it
appears
,
that
the
Design
of
it
is
to
shew
,
for
the
Encouragement
of
the
sincerely
good
,
and
Terrour
of
the
Hypocritical
;
that
though
there
may
be
many
wicked
Professors
of
Christianity
,
that
are
Christians
only
in
Name
and
Out-side
,
and
who
in
this
World
may
be
confusedly
intermix'd
among
the
good
,
and
go
undiscover'd
of
Men
,
and
unpunish'd
of
God
;
nay
,
thrive
and
prosper
here
more
than
the
good
,
and
to
all
outward
Appearance
,
be
the
Favorites
of
Heaven
,
whilst
the
sincerely
good
undergo
many
Afflictions
,
and
appear
to
Men
to
be
under
God's
Displeasure
:
Yet
,
in
the
great
Harvest
that
shall
be
at
the
End
of
the
World
there
shall
be
a
Distinction
made
between
the
one
and
the
other
,
the
hypocritical
shall
be
separated
from
the
sincere
,
and
the
former
consign'd
to
ever
lasting
Burnings
,
and
the
latter
received
into
the
Heavenly
Regions
,
the
Place
prepared
for
them
from
the
Beginning
of
the
World
.
This
is
the
Design
of
the
Parable
.
We
shall
now
briefly
consider
how
aptly
expressive
it
is
of
this
Sense
,
and
then
discourse
upon
the
several
Parts
of
it
.
The
planting
of
the
Gospel
in
the
World
in
order
to
the
converting
Men
to
Christianity
,
is
compared
to
the
sowing
of
Seed
,
because
(
as
was
said
upon
the
former
Parable
)
the
Gospel
,
like
Seed
,
is
that
Principle
of
a
future
great
Increase
of
Piety
and
Holiness
in
this
World
,
and
of
Glory
and
Happiness
in
the
next
:
'T
is
that
,
which
,
if
sincerely
embrac'd
,
and
its
Growth
and
Progress
not
hindred
,
will
spring
up
to
Glory
,
Honour
and
Immortality
:
And
't
is
said
to
be
like
Seed
sown
or
committed
to
the
Furrows
,
and
then
left
to
its
own
seminal
Powers
and
the
favourable
Influences
of
Heaven
;
because
the
Gospel
,
being
actually
planted
in
the
World
,
is
,
as
to
particular
Persons
,
left
to
make
its
Way
by
its
own
Power
and
Efficacy
,
the
Excellency
of
its
Precepts
,
and
its
transcendent
Rewards
and
Punishments
;
together
with
the
constant
Dews
of
the
Divine
Grace
that
attend
it
;
without
any
more
extraordinary
Means
,
unless
upon
some
extraordinary
Occasion
,
to
make
it
take
Root
and
fructify
.
'T
is
generally
propos'd
to
all
,
in
its
whole
Latitude
;
which
is
the
sowing
of
it
,
and
then
Men
are
left
to
their
own
free
Choice
,
whether
they
will
embrace
it
with
its
Promises
,
or
turn
their
Backs
upon
it
and
run
the
Hazard
of
its
Threats
,
without
any
irresistible
Force
to
the
one
or
the
other
;
only
the
small
still
Voice
of
God's
Spirit
in
Men's
Hearts
,
and
Grace
descending
like
the
gentle
Dew
,
to
soften
and
incline
them
to
cherish
this
good
Seed
,
which
is
the
leaving
the
Gospel
to
its
own
seminal
Powers
,
with
only
the
benign
Waterings
of
the
Divine
Grace
and
Blessing
.
Our
Lord
is
call'd
the
Sower
of
the
good
Seed
,
because
he
is
the
Author
and
first
Teacher
of
this
holy
Religion
;
and
its
Validity
to
the
great
Purposes
to
which
it
is
design'd
,
depends
upon
the
Merit
of
his
bitter
Death
and
Passion
,
and
the
invigorating
Vertue
of
his
precious
Blood
.
For
,
't
was
upon
his
satisfying
the
Divine
Justice
by
his
Death
,
that
he
receiv'd
Authority
to
mark
out
to
us
this
Way
to
Life
and
Reconciliation
,
as
the
only
Principle
and
Seed
of
Immortality
.
The
World
is
call'd
the
Field
where
this
Seed
is
sown
,
because
this
blessed
Religion
is
catholick
and
universal
,
not
confined
to
any
particular
Place
or
People
as
the
Jewish
Religion
was
,
but
whosoever
,
of
what
Nation
or
People
soever
,
shall
believe
in
Jesus
,
and
repent
,
shall
be
saved
.
And
agreeably
in
another
Parable
(
which
,
for
its
great
Analogy
to
this
,
I
shall
not
particularly
discourse
of
)
the
Gospel
,
or
Kingdom
of
Christ
is
represented
by
a
Net
cast
into
the
Sea
;
obstinate
Infidelity
,
or
barren
Unfruitfulness
.
This
World
is
the
only
Field
,
this
Life
the
only
Seed-time
,
and
at
the
End
of
it
comes
that
one
great
Harvest
,
which
shall
consign
Men
to
an
eternal
Condition
,
either
happy
or
miserable
,
according
to
their
Barrenness
or
Fruitfulness
,
during
this
Time
,
and
in
this
Place
of
Growth
and
Increase
.
The
Children
of
the
Kingdom
,
or
those
that
are
sincere
Christians
,
intirely
devoted
to
the
Service
of
their
great
Master
,
and
have
receiv'd
the
good
Seed
of
the
Gospel
into
honest
and
good
Hearts
,
as
't
is
express'd
in
the
preceeding
Parable
:
These
are
themselves
likewise
compared
to
good
Seed
,
because
they
have
a
substantial
Piety
,
the
Power
as
well
as
the
Form
and
Appearance
of
Godliness
,
and
bring
forth
the
genuine
Fruits
of
their
holy
Religion
.
That
divine
Seed
that
was
sown
in
their
Hearts
,
has
produced
,
not
only
the
Blade
in
the
Ear
,
but
the
full
Grain
in
the
Ear
;
the
same
Kind
of
Seed
that
was
sown
,
appears
in
their
Lives
and
Conversations
;
the
Seed
of
the
Spirit
brings
forth
the
Fruits
of
the
Spirit
,
and
the
Seed
of
Holiness
produces
real
and
substantial
Holiness
;
so
that
the
Gospel
is
called
good
Seed
,
as
't
is
the
first
Principle
of
Holiness
;
and
truly
pious
Men
are
likewise
call'd
good
Seed
,
as
the
genuine
Product
and
Increase
of
that
first
Principle
.
The
Gospel
is
the
good
Seed
sown
,
and
the
sincerely
religious
are
the
good
Seed
as
springing
from
it
and
being
produc'd
by
it
.
The
Children
of
the
wicked
one
,
or
the
hypocritical
Professors
of
Christianity
,
are
compared
to
Tares
or
Gockle
,
because
they
have
only
a
Shew
and
Appearance
of
Religion
as
Tares
and
Cockle
have
of
Corn
;
but
like
them
,
no
Substance
of
good
Corn
,
none
of
the
real
Excellencies
of
Religion
,
nothing
but
hurtful
and
vicious
Qualities
as
Tares
are
said
to
have
;
hurtful
to
themselves
in
the
final
Consequence
,
as
bringing
them
to
so
miserable
an
End
;
and
hurtful
to
others
by
their
ill
Neighbourhood
and
Converse
,
as
Tares
to
Wheat
;
and
likewise
injurious
to
the
holy
Religion
they
profess
,
as
reflecting
Dishonour
upon
it
by
their
scandalous
Conversation
.
Upon
all
Accounts
't
is
infoelix
Lolium
,
as
the
Poet
calls
it
;
unhappy
Tares
they
are
,
that
bring
Dishonour
upon
God
,
and
Destruction
upon
themselves
and
others
.
The
Devil
is
very
fitly
stiled
the
Enemy
that
sows
these
Tares
,
because
he
is
the
busy
Prompter
to
Vice
and
Hypocrisy
,
and
the
great
Encourager
of
it
,
by
his
sly
and
wheedling
Insinuations
and
wicked
Injections
:
He
is
that
great
Enemy
of
God
and
all
things
heavenly
and
good
,
and
whose
constant
Endeavour
it
is
to
oppose
and
weaken
the
Kingdom
of
Righteousness
,
and
upon
the
Ruins
of
it
to
establish
his
infernal
Dominion
.
The
End
of
the
World
is
compared
to
the
Harvest
,
because
then
is
the
Time
of
Gods
gathering
all
Men
from
off
the
Face
of
the
Earth
,
and
disposing
them
according
to
their
Deservings
,
into
a
new
State
of
endless
Happiness
or
Misery
;
as
good
Corn
at
Harvest
,
is
taken
from
off
the
Ground
,
and
carryed-away
,
and
laid
up
in
Repositories
of
Safety
;
but
the
Tares
and
other
noxious
Weeds
sever'd
from
the
rest
,
and
bound
up
in
Bundles
to
be
burnt
.
And
the
Angels
are
said
to
be
the
Reapers
at
this
great
Harvest
;
because
't
is
by
their
Ministry
that
God
will
execute
his
most
equal
Sentence
,
whether
of
Absolution
or
Condemnation
;
the
Righteous
shall
by
them
be
caught
up
into
the
Clouds
to
meet
their
Lord
in
the
Air
,
and
like
good
Corn
,
be
laid
up
,
and
that
for
ever
,
in
God's
heavenly
Garner
,
for
they
shall
ever
be
with
the
Lord
;
And
the
wicked
and
hypocritical
shall
by
them
be
separated
from
the
good
,
and
like
vile
Tares
,
be
thrown
into
a
Furnace
of
Fire
unquenchable
.
And
thus
much
in
short
for
the
Aptness
of
this
Parable
to
express
the
Sense
that
our
Lord
conceal'd
under
it
.
I
shall
now
proceed
to
consider
its
several
Parts
:
And
it
will
inform
us
of
six
things
.
First
,
it
will
inform
us
of
the
State
of
the
Christian
Church
in
this
World
;
that
there
will
be
both
good
and
bad
under
the
general
Name
of
Christians
(
as
Tares
and
Wheat
together
,
go
under
the
Name
of
one
Field
of
Corn
)
and
that
the
Two
first
Planters
of
this
Good
and
Evil
respectively
,
are
Christ
and
the
Devil
.
That
there
will
be
both
good
and
bad
in
this
World
under
the
general
Name
of
Christians
,
will
be
no
wonder
to
any
Man
that
considers
how
many
there
are
that
are
Christians
by
Custom
and
Education
only
,
because
their
Fathers
were
so
before
'em
,
and
in
their
tender
Years
procur'd
their
Reception
into
that
Communion
;
but
,
seldom
look
any
further
into
the
Reasons
and
Inducements
to
such
Belief
,
and
trouble
themselves
but
very
little
to
be
inform'd
in
,
much
less
to
practise
the
Duties
that
are
bound
upon
them
by
that
holy
Profession
:
And
for
the
same
Reason
would
have
been
Mahometans
or
Jews
had
their
Parents
been
so
,
and
educated
them
in
that
Way
,
and
therefore
are
Christians
by
Chance
,
not
Choice
.
And
this
,
those
would
do
well
to
consider
who
spend
the
whole
Six
Days
of
the
Week
in
drudging
for
the
World
from
Morning
until
Night
;
and
then
,
like
tir'd
Beasts
,
when
they
have
fill'd
their
Bellies
,
without
any
further
Thoughts
,
lay
them
down
to
rest
;
and
when
the
Lord's
Day
comes
(
which
is
design'd
for
the
Nourishment
and
Improvement
of
their
Souls
in
Piety
and
Goodness
,
and
their
Instruction
in
the
Religion
they
profess
to
be
of
)
make
little
better
Use
of
it
than
their
Horses
do
in
the
Stable
,
rest
from
bodily
Labour
,
and
saunter
and
prate
and
drink
away
the
Day
;
but
seldom
come
at
the
Places
of
divine
Worship
and
Instruction
;
and
if
they
do
,
are
as
little
the
better
for
it
as
if
they
were
absent
.
Let
such
consider
,
before
it
be
too
late
,
whether
this
Sort
of
Christianity
will
bring
'em
to
Heaven
or
no
?
Whether
their
being
baptized
in
their
Infancy
will
save
'em
without
any
more
to
do
?
Whether
their
telling
our
Lord
at
the
Day
of
Judgment
,
that
they
happen'd
to
be
born
in
a
Country
where
his
holy
Religion
was
profess'd
,
and
of
such
as
call'd
themselves
Christians
,
and
were
by
them
presented
to
a
Minister
of
Christ
who
receiv'd
them
into
the
Pale
of
the
Catholick
Church
,
and
that
they
continued
to
call
themselves
Christians
all
their
Lives
,
and
now
and
then
came
to
Church
as
other
Christians
did
:
Let
them
consider
,
whether
at
that
great
Day
such
an
empty
Plea
will
be
accepted
,
when
the
Judg
comes
to
enquire
into
what
Obedience
they
have
paid
to
his
Commandments
?
If
it
will
be
accepted
,
not
every
one
that
saith
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
,
but
he
that
doth
the
Will
of
my
Father
which
is
in
Heaven
?
the
Gate
strait
that
leads
to
Life
,
and
that
few
there
be
that
find
it
?
but
,
if
it
will
not
be
accepted
,
as
most
certainly
it
will
not
;
Doubtless
,
it
highly
concerns
such
Men
to
consider
more
seriously
of
Religion
,
than
they
have
done
hitherto
;
unless
they
think
their
Souls
not
worth
taking
care
of
,
or
that
the
everlasting
Pains
of
Hell
,
are
not
so
great
as
those
of
Repentance
and
living
a
new
Life
.
And
tho'
for
the
Reason
assign'd
above
,
it
is
no
Wonder
that
many
ill
Men
here
,
go
under
the
common
Name
of
Christians
,
and
that
Title
be
all
the
Christianity
they
can
boast
of
;
yet
't
would
be
a
very
great
Wonder
indeed
,
if
such
empty
Tares
as
these
should
be
laid
up
with
the
good
Wheat
,
and
get
to
Heaven
as
much
by
Chance
as
they
became
Christians
.
Further
,
't
is
no
strange
thing
to
find
ill
Men
amongst
a
Society
of
Christians
,
because
Men
are
free
Agents
;
and
Religion
does
not
force
,
but
only
by
proper
Methods
incline
and
perswade
:
And
those
,
who
in
their
Infancy
were
devoted
to
the
Service
of
God
,
and
educated
in
his
Discipline
in
their
tender
Years
,
may
yet
,
through
the
Predominancy
of
their
Lusts
and
vile
Affections
,
and
the
Temptations
of
the
wicked
one
,
together
with
their
own
careless
Inadvertency
,
be
,
when
grown
up
,
inclined
to
live
at
quite
another
Rate
than
Christianity
allows
:
And
though
,
for
Fashion's
sake
,
they
may
retain
the
Name
of
Christians
,
yet
choose
to
be
indeed
the
Servants
of
their
own
Passions
,
and
of
the
Prince
of
Darkness
.
And
therefore
,
't
is
very
unreasonable
for
the
Enemies
of
Religion
to
conclude
as
they
do
,
that
because
many
that
profess
Christianity
,
live
in
direct
Contradiction
to
it
;
therefore
the
whole
is
a
Cheat
:
Because
,
did
they
believe
what
that
Religion
teaches
,
to
be
true
;
they
would
not
dare
to
live
in
such
continual
Opposition
to
it
.
Indeed
,
this
should
make
all
Christians
very
careful
and
circumspect
in
their
Conversation
,
lest
they
bring
so
great
a
Scandal
as
this
upon
their
holy
Religion
(
remembring
our
Lord's
Words
,
Woe
be
to
him
,
by
whom
the
Offence
or
Scandal
cometh
:
)
But
it
will
not
at
all
follow
,
that
because
some
of
a
Profession
live
contrary
to
its
Precepts
and
Doctrin
,
that
therefore
the
whole
is
a
Forgery
.
For
,
believing
and
doing
are
Two
very
different
things
;
and
a
Man
may
habitually
assent
to
the
Truth
of
a
thing
,
and
yet
not
actually
attend
to
it
:
As
a
Man
may
be
very
well
assured
that
there
is
a
dangerous
Pit
in
his
Way
,
and
yet
be
so
taken
up
with
minding
other
things
,
as
not
to
attend
to
the
Danger
,
and
heedlessly
fall
into
it
.
And
so
a
Man
may
habitually
believe
that
there
is
a
Pit
of
Bottomless
Destruction
,
which
will
at
length
swallow
up
the
incorrigibly
wicked
;
and
yet
,
be
so
deeply
engag'd
in
the
Pleasures
and
Follies
of
the
World
,
as
not
to
attend
to
it
till
't
is
too
late
.
But
,
suppose
some
that
call
themselves
Christians
,
do
not
at
all
believe
any
thing
of
the
Christian
Religion
;
there
are
innumerable
more
that
do
believe
and
live
accordingly
;
and
the
Harmony
of
their
Belief
and
Practice
,
methinks
should
be
a
better
Argument
in
the
Affirmative
,
than
the
Infidelity
and
Debauchery
of
a
few
titular
Christians
should
be
in
the
Negative
.
And
though
to
a
Man
that
stiles
himself
a
Christian
,
and
yet
believes
not
a
Word
of
the
Matter
,
to
him
the
Whole
of
Religion
〈◊〉
is
as
nothing
,
yet
certainly
it
cannot
be
from
thence
concluded
,
that
therefore
't
is
really
and
indeed
a
Fiction
.
For
,
that
may
be
assuredly
true
,
and
that
to
their
Cost
,
which
some
Men
don't
care
to
believe
.
Thus
we
see
't
is
no
strange
thing
that
there
should
be
both
good
and
bad
that
go
under
the
general
Name
of
Christians
in
this
World
;
and
that
though
some
are
much
scandaliz'd
at
it
,
and
raise
an
Objection
from
it
against
the
Truth
of
the
Religion
,
yet
there
is
no
Reason
so
to
do
;
for
,
't
is
not
the
Name
that
makes
a
Christian
;
he
only
is
a
Christian
indeed
,
that
to
a
right
Belief
adjoins
good
Works
.
The
first
Planters
of
the
good
Seed
or
the
Tares
,
the
bad
or
good
Professors
of
Christianity
respectively
,
are
Christ
and
the
Devil
.
Christ
,
by
teaching
a
holy
Reliligion
to
the
World
,
such
as
shall
conduct
Men
to
Glory
and
Immortality
,
and
by
the
good
Motions
and
Inspirations
of
his
holy
Spirit
,
inclining
'em
to
imbrace
it
,
does
endeavour
to
make
all
Men
happy
,
to
deliver
'em
from
the
Miseries
of
this
World
,
(
for
if
Sin
were
weeded
out
of
it
,
there
would
be
no
Misery
in
it
)
and
to
prepare
'em
for
the
eternal
and
ineffable
Felicities
of
the
Kingdom
of
Glory
;
in
which
,
after
a
persevering
Righteousness
here
,
they
shall
be
actually
instated
.
The
Devil
,
on
the
contrary
,
that
great
Enemy
both
to
God
and
Man
,
makes
it
his
great
Endeavour
,
by
all
Sorts
of
Wiles
●nd
Stratagems
,
to
obliterate
the
divine
Impressions
of
this
holy
Religion
upon
Mens
Souls
,
to
divert
'em
from
attending
to
its
great
Beauty
and
Excellency
,
and
the
Nature
and
Duration
of
its
Rewards
and
Punishments
;
to
perswade
'em
that
here
lies
the
only
Scene
of
Happiness
,
and
that
a
future
Felicity
or
Misery
is
only
fit
to
amuse
and
frighten
Children
withall
;
that
the
Desires
of
the
Body
are
given
us
that
we
might
gratify
them
to
the
full
,
and
that
to
deny
and
mortify
our selves
,
is
the
most
unnatural
Cruelty
in
the
World
;
that
we
must
make
our selves
happy
,
while
we
have
Opportunity
,
and
not
trust
too
much
to
uncertain
Reversions
:
And
,
when
he
can't
wholly
blot
out
the
Belief
of
another
World
,
then
he
endeavours
to
corrupt
it
,
by
perswading
us
that
a
very
little
Religion
will
serve
turn
,
seeing
we
have
to
do
with
so
merciful
a
God
.
And
,
if
by
these
Means
or
the
like
,
of
which
he
has
great
Variety
,
he
can
incline
Men
,
if
not
intirely
to
apostatize
from
Christianity
,
yet
,
like
Tares
,
to
rest
satisfyed
with
the
Name
and
Appearance
of
Christians
,
and
live
at
loose
and
random
,
and
follow
the
Stream
of
their
own
Passions
and
Desires
,
and
his
sly
Insinuations
and
tempting
Delusions
;
then
he
has
his
End
,
and
will
at
length
cheat
'em
of
the
Happiness
that
Christ
design'd
'em
,
and
decoy
'em
into
his
own
Possession
,
and
so
bring
them
to
the
Portion
of
Tares
and
noxious
Weeds
,
that
Furnace
of
Fire
prepar'd
for
himself
and
his
Angels
.
And
therefore
,
as
we
tender
our
eternal
Welfare
,
we
must
be
very
watchful
and
observant
,
that
we
may
discover
the
sly
Insinuations
of
this
our
great
Enemy
.
Whatever
would
disparage
Religion
,
or
lessen
the
Obligation
to
a
good
Life
,
comes
certainly
from
that
infernal
Tempter
.
The
Temptations
to
an
excessive
Gratification
of
our
bodily
Appetites
,
assuredly
come
from
him
;
the
Opportunities
of
Vice
are
of
his
disposing
,
and
't
is
he
that
ingages
us
in
so
great
a
Love
and
earnest
Persuit
of
the
World
.
And
therefore
every
thing
of
this
Nature
must
be
rejected
with
the
greatest
Abomination
,
as
the
Endeavours
of
our
great
Enemy
,
to
deprive
us
of
our
Happiness
,
and
involve
us
in
his
own
Ruin
And
,
on
the
contrary
,
those
blessed
Motions
that
we
all
of
us
often
feel
to
a
more
pious
and
holy
Conversation
,
must
be
thankfully
embrac'd
,
and
chearfully
follow'd
,
as
the
Directions
and
Excitations
of
our
dear
Saviour
,
to
what
is
conducive
to
our
eternal
Happiness
.
They
are
those
heavenly
Dews
which
will
refresh
our
Souls
,
and
improve
their
Growth
and
Increase
in
Holiness
;
and
if
sincerely
cooperated
with
,
will
at
length
bring
the
Fruits
of
our
holy
Religion
to
Perfection
.
And
thus
much
for
the
first
thing
this
Parable
informs
us
of
,
namely
,
That
the
State
of
the
Gospel
in
this
World
is
such
,
that
there
will
be
both
bad
and
good
under
the
general
Name
of
Christians
(
as
good
Corn
and
Weeds
together
go
under
the
Name
of
one
Field
of
Corn
)
and
that
the
first
Planters
of
this
Good
and
Evil
respectively
,
are
Christ
and
the
Devil
;
together
with
the
Improvement
of
each
Consideration
to
the
Interest
of
Religion
.
But
,
before
I
quite
leave
this
Particular
,
I
shall
,
from
what
has
been
said
of
the
promiscuous
Mixture
of
bad
and
good
Men
in
the
Christian
Church
,
and
God's
suffering
it
to
be
so
without
any
extraordinary
Discrimination
;
From
this
I
shall
observe
how
unreasonable
't
is
for
some
to
object
,
as
too
many
do
,
against
the
Reception
of
the
Lord's
Supper
in
our
Church
,
because
,
as
they
say
,
we
admit
any
that
will
come
,
even
those
that
have
been
scandalous
Livers
,
and
by
that
Means
the
Solemnity
is
prophan'd
and
made
less
beneficial
to
the
good
.
But
now
,
supposing
,
though
not
granting
that
we
admit
any
that
will
come
,
though
Men
of
ill
Lives
,
(
I
say
,
not
granting
this
,
for
the
thing
is
evidently
false
,
as
appears
from
the
Exhortations
to
the
Communicants
before
,
and
at
the
Solemnity
,
and
from
the
Rubric
of
that
Office
:
And
from
the
26
,
27
,
and
28th
Cannons
of
our
Church
,
in
which
Ministers
are
expresly
forbidden
to
admit
notorious
Offenders
,
Schismaticks
and
Strangers
to
the
Communion
.
)
But
supposing
this
,
which
is
so
evidently
false
as
to
the
Church
,
to
be
true
as
to
some
particular
Ministers
;
why
must
communicating
with
such
Ministers
,
and
,
as
we
think
,
in
such
prophane
Company
,
be
unchristianly
abstain'd
from
,
and
the
Ministers
declaim'd
against
with
so
much
Bitterness
?
At
this
rate
they
may
as
well
desert
the
Communion
of
the
whole
Church
of
Christ
,
and
refuse
to
join
in
any
part
of
divine
Worship
;
for
no
Doubt
but
ill
Men
are
intermxi'd
in
all
,
though
they
may
not
be
discover'd
;
and
if
their
Company
will
unhallow
and
make
ineffecutal
one
Duty
of
Christianity
,
I
can't
see
why
it
should
not
do
the
like
to
all
the
rest
.
And
,
if
a
Separation
were
admitted
upon
such
Accounts
as
as
these
,
there
would
be
no
such
thing
as
an
external
Communion
of
Saints
,
because
,
such
is
the
State
of
the
Gospel
in
this
World
,
that
the
bad
will
be
intermix'd
with
the
Good
,
as
Tares
are
in
a
Field
of
Wheat
.
And
as
to
the
Practice
of
particular
Ministers
,
I
charitably
hope
none
do
admit
of
notorious
Offenders
to
the
Communion
,
without
receiving
satisfactory
Marks
of
their
Repentance
,
or
at
least
by
previous
Discourse
or
writing
:
When
they
know
of
their
Intention
to
communicate
,
let
'em
know
the
great
Danger
of
receiving
unworthily
,
and
urge
them
to
an
immediate
sincere
Repentance
,
or
else
forbid
'em
at
their
Peril
to
approach
the
holy
Table
.
And
if
after
all
this
they
will
come
,
we
are
to
suppose
in
Charity
,
that
they
have
repented
,
except
we
are
sure
to
the
contrary
.
And
,
if
a
Minister
sees
one
at
the
Table
,
whose
Life
has
,
in
many
Instances
,
to
his
Knowledg
,
been
very
faulty
,
unless
the
Crimes
have
been
very
great
and
very
notorious
;
to
reject
such
an
one
,
I
think
,
(
with
Submission
)
would
be
arrogant
and
uncharitable
,
and
might
exasperate
the
Man
to
so
high
a
Degree
,
as
to
make
him
throw
off
all
Regard
to
Religion
for
the
future
;
and
in
such
a
Case
the
Exhortation
appointed
to
be
read
at
the
Time
of
celebrating
those
Holy
Mysteries
,
should
,
one
would
think
,
be
Warning
sufficient
for
such
an
one
,
if
unrepentant
,
to
withdraw
;
and
if
he
stays
,
Charity
would
incline
one
to
believe
that
he
was
penitent
.
And
,
if
a
Person
kneeling
by
,
who
,
perhaps
knows
much
more
of
the
Man's
Course
of
Life
than
the
Minister
,
shall
be
offended
at
his
communicating
one
that
receives
so
unworthily
,
and
speak
hard
things
of
him
,
and
abstain
from
that
blessed
Ordinance
upon
this
Account
for
the
future
,
as
prophan'd
by
such
mix'd
Company
at
it
;
this
is
highly
unreasonable
,
uncharitable
and
unnatural
.
'T
is
unreasonable
with
Relation
to
their
hard
Thoughts
and
Censures
of
the
Minister
,
because
Charity
obliges
him
to
think
well
of
such
as
present
themselves
at
the
holy
Table
,
unless
there
be
great
and
undeniable
Evidence
of
their
obstinate
and
continu'd
Wickedness
;
and
in
such
a
Case
I
dare
say
no
pious
Minister
would
prostitute
those
holy
Symbols
to
such
Swine
:
And
,
where
there
is
not
such
Evidence
,
Ministers
can
search
Mens
Hearts
no
more
than
other
Men
,
and
therefore
must
hope
the
best
,
and
judge
according
to
the
outward
Appearance
;
and
should
they
communicate
some
that
receive
unworthily
,
by
this
Means
(
as
't
is
to
be
fear'd
they
too
often
do
)
why
should
they
be
blam'd
for
that
which
't
is
impossible
for
'em
to
help
;
and
aspers'd
,
and
all
further
Communion
with
them
deserted
,
for
suffering
that
ignorantly
,
which
God
,
though
the
Searcher
of
all
Hearts
,
permits
in
his
Church
without
any
open
Discrimination
;
namely
,
the
bad
to
join
in
all
holy
Offices
with
the
good
?
And
this
Practice
is
as
uncharitable
as
't
is
unreasonable
,
because
't
is
judging
and
condemning
those
as
Reprobates
obstinate
,
unrepenting
Sinners
,
whose
Hearts
we
cannot
see
;
and
who
,
though
formerly
egregiously
wicked
,
yet
now
,
through
the
mighty
Efficacy
of
God's
converting
Grace
,
may
,
for
ought
we
know
,
to
the
contrary
,
be
better
than
our selves
.
And
,
't
is
an
unnatural
Practice
too
,
because
't
is
the
depriving
our selves
of
the
Comforts
that
attend
the
Reception
of
that
holy
Sacrament
,
and
those
of
Vnion
and
brotherly
Love
,
meerly
upon
a
groundless
Nicety
.
Let
us
all
rather
learn
not
to
judge
others
before
the
Time
,
but
leave
every
Man
to
stand
or
fall
by
the
unerring
Judgment
of
our
great
Master
at
the
last
Day
;
lest
by
judging
others
we
condemn
our selves
who
do
the
same
things
,
and
it
may
be
worse
.
And
,
instead
of
abstaining
from
the
Sacrament
,
because
some
come
and
are
admitted
to
it
,
whom
we
think
,
and
it
may
be
not
without
Reason
,
are
not
so
well
prepar'd
as
they
should
be
;
endeavour
to
make
our
selves
still
more
and
more
fit
for
so
holy
an
Ordinance
by
a
dayly
Amendment
of
Life
;
and
then
our
Fleece
,
like
that
of
Gideon
,
shall
be
moistned
,
tho'
other
Men's
be
dry
.
The
Apostles
were
never
the
less
dear
to
our
Saviour
for
Judas
his
being
amongst
'em
,
but
the
more
so
rather
;
and
though
,
through
the
Wickedness
that
was
in
his
Heart
,
Satan
enter'd
into
him
after
he
had
receiv'd
the
Sop
our
Lord
gave
him
at
the
Celebration
of
the
Passover
,
and
in
all
Probability
did
partake
of
what
he
consecrated
in
Memory
of
his
succeeding
Death
and
Sufferings
;
yet
the
rest
receiv'd
miraculous
Assistances
of
the
holy
Ghost
,
and
were
faithful
to
the
Death
,
and
for
certain
have
receiv'd
the
Crown
of
Life
.
And
I
hope
this
will
satissy
for
the
future
,
such
as
upon
this
Account
have
abstain'd
from
the
blessed
Sacrament
,
and
censur'd
the
Ministers
of
our
Church
,
and
(
though
without
all
Reason
)
our
Church
it self
:
And
as
what
has
been
said
upon
this
Matter
,
has
been
no
impertinent
Digression
,
so
I
hope
it
may
be
a
beneficial
one
.
Let
us
now
proceed
to
the
second
thing
this
Parable
informs
us
of
,
namely
,
The
Time
when
God's
and
our
great
Enemy
the
Devil
sowes
his
Tares
among
the
Wheat
,
and
that
is
while
Men
sleep
.
For
so
the
Parable
,
while
Men
slept
the
Enemy
came
and
sow'd
Tares
among
the
Wheat
and
went
his
Way
.
Then
is
the
Time
of
his
injecting
his
wicked
Insinuations
into
Men's
Hearts
,
whereby
to
make
'em
become
like
empty
Tares
,
Christians
in
Name
and
Appearance
only
,
but
devoid
of
the
substantial
Graces
and
Vertues
of
that
holy
Profession
,
By
Men's
sleeping
is
here
meant
a
careless
Inadvertency
and
Neglect
of
the
things
of
Religion
;
a
stupid
Security
in
a
thoughtless
Way
of
Life
.
And
this
is
a
Metaphor
which
the
sacred
Writers
have
often
made
use
of
to
this
Purpose
;
and
't
is
so
expressive
of
what
they
would
represent
by
it
,
that
't
will
be
worth
our
while
briefly
to
consider
,
wherein
the
Likeness
of
such
thoughtless
Inadvertency
in
religious
Matters
to
sleep
,
does
consist
.
It
is
like
it
,
in
the
first
Place
in
its
Cause
:
For
,
as
Toil
and
Labour
and
any
thing
that
brings
Weariness
and
consumes
the
Spirits
,
disposes
the
Body
to
Sleep
,
and
makes
it
desire
Rest
and
Ease
that
it
may
have
a
Recruit
;
so
this
moral
Drowsiness
or
Hebetude
of
the
Soul
,
generally
begins
to
creep
upon
Men
,
when
they
find
difficulty
in
Religion
;
a
little
striving
soon
puts
'em
out
of
Heart
,
their
Hands
fall
,
their
Knees
grow
feeble
,
their
Soul
faints
within
'em
,
all
Hope
of
Victory
is
then
laid
aside
,
and
they
sit
them
down
as
Men
quite
spent
,
and
then
steals
that
deep
Sleep
upon
them
which
too
often
ends
in
Death
.
Thus
we
often
see
Men
set
very
briskly
upon
the
Practice
of
Religion
at
First
,
and
seem
wondrously
pleas'd
with
their
new
Choice
,
and
admire
at
their
Stupidity
that
they
did
not
sooner
discover
the
transcendent
Beauties
of
Holiness
,
and
are
resolv'd
to
redeem
their
mis-spent
Time
,
and
talk
of
nothing
but
Raptures
,
and
of
reaching
great
Hights
and
Eminencies
of
Piety
;
when
all
on
the
suddain
they
are
at
a
Stand
,
there
's
a
Lyon
in
the
Way
,
a
right
Hand
must
be
cut
off
,
or
a
right
Eye
put
out
,
i.
e.
some
Favourite
Vice
must
be
cashier'd
if
they
move
any
further
,
and
that
's
a
hard
Saying
,
and
the
Men
begin
to
cool
,
a
Stifness
seizes
their
over-heated
Limbs
,
and
a
senseless
Torpor
invades
every
Part
of
'em
;
Dissatisfaction
leave
him
,
and
fold
their
Hands
,
and
return
again
to
their
Dream
of
Vanity
.
Just
like
those
in
the
former
Parable
,
compar'd
to
stony
Ground
,
who
receiv'd
the
Word
at
first
with
Joy
,
but
having
not
sufficient
Deepness
of
Earth
,
i.e.
for
want
of
through
Consideration
,
and
beholding
the
smooth
Side
of
Religion
only
,
endure
but
for
a
while
,
and
in
Time
of
Temptation
and
Difficulty
,
fall
away
,
and
their
forward
Piety
becomes
dry
and
wither'd
.
Or
like
those
mention'd
in
another
Parable
,
Luke
14.28
.
(
which
was
spoken
upon
this
very
Account
,
and
which
,
for
its
great
Affinity
with
this
Part
of
the
Parable
we
are
now
upon
,
I
shall
not
particularly
discourse
of
)
who
begin
to
build
,
and
sit
not
down
first
and
count
the
Cost
whether
they
be
able
to
finish
,
and
so
proceeding
no
further
than
Foundation
become
the
Scorn
of
all
Men.
But
,
Secondly
,
as
a
State
of
careless
Inadvertency
to
the
things
of
Religion
,
is
like
Sleep
in
its
Cause
and
Beginning
;
so
likewise
is
it
,
in
its
Progress
and
Effects
.
For
,
like
Sleep
,
it
locks
up
all
the
Powers
and
Faculties
of
the
Soul
,
and
suspends
their
Action
;
it
dulls
its
Apprehension
,
and
makes
it
take
Evil
for
Good
,
and
Good
for
Evil
;
it
vitiates
its
Reasoning
,
and
makes
it
draw
false
and
fantastick
Consequences
and
Conclusions
;
and
therefore
corrupts
its
Will
and
Affections
,
and
makes
its
Choices
strangely
foolish
and
ridiculous
,
such
as
preferring
Earth
before
Heaven
,
a
little
Ease
and
imperfect
Pleasure
here
,
before
Rivers
of
ineffable
Pleasures
that
are
at
God's
right
Hand
for
evermore
;
and
the
like
.
The
lower
Life
is
in
this
Case
predomimant
,
and
wild
Dreams
and
incoherent
Fancies
,
make
up
such
Men's
Divinity
,
and
their
Rule
of
Life
and
Manners
.
In
short
,
the
Life
of
such
Men
is
but
a
Dream
;
their
Notions
,
like
those
of
Men
in
a
Slumber
,
dark
,
hovering
and
uncertain
;
their
Discourse
about
religious
Marters
,
broken
,
disjointed
unconcluding
,
full
of
Fallacies
and
dangerous
Sophistry
,
to
cheat
themselves
of
all
Expectation
here
and
Enjoyment
hereafter
of
what
is
their
greatest
,
nay
,
their
only
Happiness
.
Their
Actions
are
like
those
done
in
a
Dream
too
,
extravagant
,
brutish
,
and
unaccountable
;
startled
at
Chimaera's
and
the
Shadows
of
Danger
,
and
insensible
of
the
Approaches
of
real
and
substantial
Misery
,
though
just
ready
to
overtake
them
;
fond
of
a
Bundle
of
Feathers
,
in
love
with
an
aery
Nothing
,
whilst
their
true
Interest
is
not
in
all
their
Thoughts
.
And
,
to
compleat
the
Parallel
,
they
are
as
deaf
to
all
Reproofs
as
Men
asleep
;
as
little
affected
with
good
Instruction
and
Advice
,
and
so
bewitch'd
with
the
Fanci'd
Sweetness
of
their
Slumber
,
that
they
are
as
loath
to
be
awaken'd
:
And
when
by
rudeer
Applications
they
are
,
like
Men
that
have
taken
too
large
a
Dose
of
Opium
,
they
are
presently
o'ercome
with
Heaviness
,
and
shut
their
Eyes
against
all
Conviction
and
fall
asleep
again
.
And
the
final
Event
is
this
;
that
as
natural
Drowsiness
cloaths
a
Man
with
Raggs
,
so
the
moral
will
cloath
him
with
Shame
and
utter
Confusion
.
And
now
,
from
this
short
Parallel
which
I
have
drawn
between
the
Sleep
of
the
Soul
and
the
Body
;
as
we
may
see
the
Fitness
of
the
Expression
in
the
Parable
,
so
we
may
learn
what
Guard
to
keep
upon
our selves
to
prevent
our
infernal
Enemies
sowing
his
Tares
,
or
making
us
become
as
such
,
by
his
wicked
Insinuations
and
Suggestions
.
'T
is
while
Men
thus
sleep
,
are
thus
thoughtless
and
inadvertent
to
Religion
,
and
taken
up
with
the
Gaieties
and
Pleasures
of
this
World
,
which
,
like
pleasant
Dreams
,
entertain
the
Fancy
and
Imagination
with
much
Delight
,
but
soon
vanish
and
become
utterly
unprofitable
;
then
it
is
that
this
subtle
Enemy
makes
use
of
his
Opportunity
,
and
unobserv'd
,
steals
in
his
wicked
Injections
,
which
divert
the
Soul
still
more
and
more
from
attending
to
her
main
Interest
,
and
promote
this
spiritual
Slumber
so
long
,
'till
too
often
it
becomes
chronical
and
habitual
,
and
an
utter
Oblivion
of
all
religious
Obligations
,
an
incurable
Numness
and
Stupidity
of
Soul
,
God
knows
,
too
often
follows
;
and
Men
become
like
Tares
,
empty
of
all
substantial
Goodness
,
and
at
best
but
Christians
in
Name
and
Shew
,
and
fit
for
nothing
,
but
when
God
shall
see
fit
,
to
be
gathered
up
from
among
the
Wheat
and
burnt
.
Wherefore
it
highly
concerns
all
those
that
hope
to
be
sav'd
,
not
to
sleep
as
do
others
,
but
to
watch
and
be
sober
;
to
awake
to
Righteousness
,
and
walk
circumspectly
,
not
as
Fools
diverted
by
every
Feather
and
gay
Appearance
,
but
,
as
Men
that
are
wise
to
Salvation
,
always
in
a
Posture
of
Watchfulness
and
Defence
.
Fixing
our
Attention
upon
our
Duty
and
the
exceeding
great
Reward
of
it
,
and
often
reflecting
upon
that
intolerable
Misery
,
which
will
certainly
be
the
Consequence
of
such
fatal
Slumberings
,
and
still
pressing
on
with
greater
Courage
as
the
Difficulties
of
Religion
increase
upon
us
;
and
daily
endeavouring
still
more
and
more
to
shake
off
dead
Stupidity
to
Religion
which
so
easily
besets
us
,
and
to
rouze
up
the
Faculties
and
employ
'em
upon
those
noblest
of
Objects
,
patiently
receiving
Instruction
and
Reproof
;
rejecting
every
Notion
and
Opinion
that
would
destroy
the
Necessity
of
a
good
Life
,
and
studiously
avoiding
Idleness
and
Sloth
;
and
,
according
to
our
Lord
's
most
excellent
Advice
,
adding
Prayer
to
Watchfulness
,
that
we
enter
not
into
Temptation
.
This
Course
if
we
take
,
we
shall
defeat
this
generally
prevailing
Stratagem
of
the
subtle
Tempter
;
and
being
always
in
a
Readiness
to
resist
him
,
make
him
fly
from
us
with
Shame
and
Disappointment
.
And
our
Souls
will
then
grow
more
and
more
substantial
in
Piety
,
and
abound
in
it
as
the
good
Corn
;
and
at
length
,
being
grown
ripe
for
the
Glories
and
Felicities
of
Heaven
,
be
gather'd
in
Peace
,
and
laid
up
in
Repositories
of
eternal
Rest
and
Safety
,
as
in
the
blessed
Garner
of
our
Lord
.
Thirdly
,
this
Parable
informs
us
of
the
Time
of
Discovery
of
the
Tares
,
the
hypocritical
Religionists
;
namely
,
the
Time
of
bringing
forth
Fruit
:
When
the
Blade
was
sprung
up
and
brought
forth
Fruit
,
or
when
the
Grain
appear'd
in
the
Ear
,
then
appear'd
the
Tares
also
.
Then
appear'd
the
Difference
between
the
good
Corn
and
the
Cockle
,
which
at
first
coming
up
look'd
as
flourishing
and
promis'd
as
fair
as
the
good
Corn
;
but
when
the
Time
drew
nigh
that
the
Corn
should
appear
and
come
to
Ripeness
and
Perfection
,
then
there
was
a
manifest
Disparity
,
and
what
appear'd
so
well
at
first
was
then
found
to
be
an
empty
noxious
Weed
.
And
thus
it
is
too
often
in
Religion
.
Many
Men
make
a
fair
Shew
and
Semblance
of
Piety
;
attend
the
Place
of
divine
Worship
,
with
much
seeming
Seriousness
and
Devotion
;
and
to
all
outward
Appearance
,
listen
to
the
Sermons
of
the
Gospel
,
and
beg
the
divine
Aid
(
as
that
Dew
of
Heaven
,
which
alone
can
make
'em
fruitful
)
as
earnestly
as
others
do
:
And
this
looks
very
well
,
and
is
(
as
far
as
Men
or
Angels
can
discern
for
the
present
)
as
hopeful
a
Beginning
as
need
be
desir'd
.
The
really
good
Seed
can
send
forth
nothing
more
promising
at
first
;
and
hitherto
the
Tares
grow
undiscover'd
among
the
Wheat
,
by
any
Eye
but
that
of
God
.
But
after
this
first
Blade
has
appear'd
,
and
that
for
some
considerable
Time
;
after
they
have
begun
to
make
this
Shew
of
Religion
;
instead
of
advancing
further
and
further
to
Perfection
,
as
the
good
Seed
does
,
and
abounding
in
every
good
Work
like
the
full
Grain
in
the
Ear
;
these
have
nothing
but
a
Blade
and
Stalk
of
Religion
,
no
Fruit
appears
,
there
is
no
no
real
substantial
Vertue
attends
this
Shew
of
Piety
,
but
rather
the
Works
of
the
Flesh
are
discernable
in
their
Lives
and
Conversations
.
And
this
is
a
plain
Discovery
to
themselves
and
others
,
that
they
are
but
formal
,
not
sincere
Christians
;
vile
unhappy
Tares
,
but
not
good
Seed
;
for
every
Tree
is
known
by
its
Fruits
.
Wherefore
,
let
no
Man
flatter
himself
with
vain
Hopes
from
a
formal
customary
Religion
,
when
there
are
no
real
Fruits
of
Righteousness
,
but
on
the
contrary
,
much
Wickedness
and
Folly
and
Vanity
;
for
,
unless
his
Religion
makes
him
grow
in
Grace
and
Vertue
,
and
is
seen
in
all
his
Conversation
,
't
will
be
to
no
purpose
to
make
an
hypocritical
Shew
of
it
at
Church
;
and
is
no
better
than
the
most
provoking
Mockery
of
God
,
and
an
unnatural
starving
of
the
Soul
with
such
fantastick
Food
,
and
will
consign
to
the
lowest
Hell
,
which
is
the
Portion
of
Hypocrites
.
And
as
a
hypocritical
Religion
will
have
a
very
sad
Consequence
in
the
other
World
,
so
it
exposes
Men
to
much
Shame
and
Contempt
in
this
.
For
every
Man
that
sees
such
great
Shews
of
Religion
,
such
Pretences
to
Christian
Vertue
,
will
naturally
expect
to
find
the
Man
all
of
a
Piece
,
and
that
to
his
Devotion
and
Shew
of
Godliness
at
Church
,
be
added
Sobriety
and
Righteousness
in
his
Conversation
and
Intercourse
with
Men.
As
when
Men
see
the
first
Sproutings
and
Flourishing
of
a
Field
that
was
sown
with
good
Grain
,
they
expect
to
find
Increase
of
the
same
good
Fruits
.
But
,
when
after
all
this
fair
and
florid
Shew
of
Piety
and
Goodness
,
there
appears
nothing
but
Tares
,
and
the
Man
is
over
run
with
wicked
Habits
and
vile
Affections
,
little
or
no
Sign
of
a
real
Sense
of
Religion
upon
his
Mind
,
but
rather
the
hidden
Works
of
Dishonesty
in
his
Dealings
;
Lying
and
Collusion
instead
of
Sincerity
and
Truth
;
Lewdness
and
Intemperance
,
Pride
and
Malice
,
instead
of
Purity
both
of
Flesh
and
Spirit
:
When
such
Vileness
as
this
treads
upon
the
Heels
of
a
Mans
Shew
of
Religion
,
any
Man
may
discern
that
he
is
a
christian
Pharisee
,
like
a
whited
Sepulchre
,
beautiful
without
,
but
within
full
of
Rottenness
and
all
Uncleanness
;
that
his
Religion
is
confin'd
to
the
Church
,
whither
he
goes
sometimes
for
Fashion's
Sake
to
visit
it
,
but
always
leaves
it
there
behind
him
,
and
will
not
be
troubl'd
with
its
Company
abroad
.
Now
,
such
Hypocrisy
as
this
,
is
certainly
one
of
the
most
hateful
things
in
the
World
,
and
instead
of
gaining
Reputation
to
a
Man
,
is
the
ready
Way
to
make
him
a
common
Scorn
:
Men
can't
but
discover
the
abominable
Cheat
,
and
they
can't
but
hate
and
detest
it
.
Tares
will
at
length
appear
to
be
Tares
,
and
the
sooner
for
being
among
the
good
Corn.
'T
is
therefore
certainly
the
greatest
Folly
in
the
World
,
to
pretend
to
conceal
under
a
fair
Appearance
,
what
will
in
a
very
short
Time
discover
it
self
,
and
will
bring
a
Man
to
nothing
but
Shame
and
Hatred
in
this
World
,
and
the
Flames
of
Hell
in
the
next
.
And
it
concerns
every
Man
that
desires
to
be
happy
either
here
or
hereafter
,
to
lay
aside
all
Guile
and
Hypocrisy
in
Religion
,
and
sincerely
endeavour
after
the
Power
of
Godliness
as
well
as
put
on
the
Form
and
Appearance
of
it
.
And
thus
much
for
the
third
Part
of
this
Parable
,
viz.
when
the
Blade
was
sprung
up
and
brought
forth
Fruit
,
then
appear'd
the
Tares
also
.
The
next
thing
it
informs
us
of
,
is
the
holy
Angels
Observation
of
the
Actions
of
Men
,
especially
of
Christians
,
and
their
Diligence
and
Watchfulness
in
doing
God
Service
,
and
Zeal
for
his
Glory
:
For
thus
't
is
said
,
the
Servants
of
the
Housholder
,
that
is
,
the
Angels
,
as
't
is
in
the
Interpretation
,
came
and
said
unto
him
,
Sir
,
didst
thou
not
sow
good
Seed
in
thy
Field
?
From
whence
then
hath
it
Tares
?
He
said
an
Enemy
hath
done
this
.
They
answer'd
,
wilt
thou
then
that
we
go
and
gather
them
up
?
They
observ'd
by
the
loose
Lives
of
some
Professors
that
there
were
very
ill
Men
that
went
under
the
Notion
of
Christians
;
which
they
knew
would
reflect
Dishonour
upon
Christ
the
great
Planter
of
that
holy
Religion
,
and
would
be
injurious
to
the
Progress
of
the
Gospel
;
and
therefore
they
haste
to
tell
him
that
they
may
have
his
further
Commands
,
and
with
Zeal
for
his
Glory
,
and
Intentions
of
great
Charity
to
us
poor
Mortals
,
they
offer
their
best
Endeavours
to
rid
the
Church
of
those
scandalous
hypocritical
Members
.
That
the
blessed
Angels
,
are
,
by
God's
Appointment
,
Observers
,
and
that
for
excellent
Purposes
,
of
the
Lives
and
Actions
of
Mankind
,
especially
of
Christians
;
is
evident
,
not
only
from
this
Part
of
this
Parable
,
but
from
many
other
Places
of
Scripture
,
as
an
attentive
Reader
of
the
holy
Writings
must
often
have
observ'd
:
Of
which
,
some
few
of
the
new
Testament
only
that
give
most
Light
to
this
Matter
,
I
shall
at
present
mention
.
St.
Paul
,
in
1
Cor.
11.10
.
giving
Directions
for
the
more
decent
Service
of
God
in
the
Church
;
for
this
Reason
says
he
,
according
to
the
Custom
of
that
Time
,
ought
Women
to
be
veil'd
or
cover'd
(
as
the
true
Sense
of
the
Place
is
)
in
their
publick
religious
Assemblies
,
because
of
the
Angels
:
That
is
,
lest
any
thing
indecent
should
be
observ'd
by
those
pure
Spirits
,
who
are
present
as
God's
Spies
upon
the
Actions
of
Men.
The
last
Verse
of
the
1st
.
Chapter
to
the
Hebrews
is
likewise
very
plain
to
this
Purpose
,
where
the
Apostle
,
speaking
of
the
Angels
,
Are
they
not
all
says
he
,
(
as
assur'd
of
the
Truth
of
what
he
said
)
Are
they
not
all
ministring
Spirits
,
sent
forth
to
minister
to
them
who
shall
be
Heirs
of
Salvation
?
That
is
,
to
take
notice
of
their
Behaviour
in
the
World
,
in
order
to
prevent
their
running
into
Courses
ruinous
,
and
to
shield
'em
from
the
mischievous
Assaults
of
wicked
Spirits
.
And
,
to
mention
but
one
Place
more
,
St.
Paul
charges
Timothy
,
1
Tim.
5.21
.
Before
,
or
as
in
the
Presence
of
God
and
of
Jesus
Christ
,
and
of
the
elect
Angels
,
that
he
would
observe
those
things
he
had
taught
him
without
Prejudice
or
Partiality
:
Which
plainly
supposes
that
there
were
Angels
then
present
,
as
Observers
and
Witnesses
of
what
they
were
doing
and
discoursing
.
It
being
then
thus
plain
from
Scripture
,
that
the
blessed
Angels
are
Observers
of
Mens
Lives
and
Actions
,
especially
of
those
of
Christians
,
as
by
God's
Appointment
,
and
as
Ministers
of
his
divine
Government
;
I
shall
not
trouble
my self
to
make
curious
Enquiries
into
the
Reasons
why
God
appoints
Angels
to
observe
and
minister
to
us
,
since
nothing
escapes
his
own
all-seeing
Eye
,
and
his
own
all-mighty
Arm
can
do
whatsoever
he
pleases
in
Heaven
and
in
Earth
,
in
the
Sea
and
in
all
deep
Places
?
Nor
of
what
Rank
and
Order
those
Angels
are
,
and
how
many
,
that
are
thus
employ'd
?
And
whether
every
Man
has
a
particular
Angel
assign'd
him
,
as
his
Guardian
and
the
Inspector
of
his
Actions
?
Which
things
are
too
high
for
us
Mortals
,
we
cannot
attain
unto
them
:
But
shall
make
this
good
Use
of
this
Particular
relating
to
our
Practice
;
That
since
we
are
under
the
Inspection
of
such
pure
and
holy
Spirits
,
and
whose
Concern
for
our
Happiness
is
very
great
;
since
they
are
Witnesses
of
our
most
secret
Actions
,
and
though
invisible
and
unobserv'd
themselves
,
are
our
curious
Observers
:
Methinks
,
we
that
are
our selves
but
in
one
Rank
of
Being
below
'em
here
,
and
shall
hereafter
be
equal
to
them
,
should
not
endure
to
be
found
by
'em
wallowing
like
Swine
in
the
Filth
of
Sin
,
degrading
our selves
to
a
Level
with
the
Beasts
that
perish
,
and
in
base
Hypocrisy
pretending
to
be
Christians
,
when
indeed
we
act
like
Infidels
:
Nay
,
too
often
,
like
Devils
incarnate
.
How
do
those
good
Spirits
,
tho'
they
may
pity
our
deplorable
Condition
,
yet
withal
,
despise
and
abominate
the
servile
Baseness
of
such
excellent
Natures
!
Who
,
notwithstanding
they
have
such
glorious
Hopes
,
yet
quit
their
heavenly
Reversion
,
for
the
low
Enjoyments
of
this
contemptible
Earth
!
Methinks
Shame
should
deter
us
from
vile
and
impious
Actions
,
if
nothing
else
;
and
the
Thoughts
of
the
Dignity
of
our
Nature
,
not
suffer
us
to
act
so
much
beneath
our selves
;
and
a
Man
not
brutishly
impudent
,
should
not
endure
to
expose
himself
to
the
Observation
of
an
Angel
in
such
vile
Circumstances
,
as
he
would
be
loath
to
be
found
in
by
any
Man
he
reverences
and
respects
,
nay
,
by
a
Servant
or
a
Child
.
And
as
the
Angels
are
Observers
of
Human
Actions
,
so
are
they
God's
Intelligencers
to
give
him
account
of
them
,
not
that
God
needs
such
Information
,
for
every
thing
lies
naked
and
open
to
his
own
all
seeing
Eye
,
but
for
the
greater
Order
and
Decorum
of
his
Government
.
And
this
their
Office
,
they
perform
with
great
Diligence
and
Watchfulness
,
and
ardent
Zeal
for
his
Glory
;
for
no
sooner
were
the
Tares
discerned
by
'em
to
be
among
the
good
Corn
,
the
formal
empty
Christians
to
be
intermix'd
with
the
sincerely
good
,
but
they
hasten
to
give
account
of
it
to
their
great
Master
,
and
,
as
not
being
able
to
indure
the
great
Dishonour
reflected
upon
God
and
the
purest
of
Religions
,
by
their
base
Hypocrisy
and
impious
Conversation
,
they
offer
,
with
his
Permission
,
to
remove
those
evil
Doers
,
those
not
only
unprofitable
,
but
wicked
Servants
,
as
unworthy
to
continue
any
longer
in
so
sacred
a
Society
as
that
of
Christians
.
Wilt
thou
that
we
gather
them
up
?
say
they
;
wilt
thou
permit
us
to
weed
this
thy
great
Field
of
those
noxious
Tares
,
to
cull
out
the
empty
nominal
Christians
,
and
exert
that
Power
thou
hast
given
us
,
to
their
deserved
Ruin
;
that
the
Residue
of
thy
Servants
may
see
it
and
fear
,
and
keep
from
their
Abominations
?
And
that
those
blessed
Spirits
,
that
angelick
Host
,
is
able
to
perform
this
Service
,
no
Man
can
doubt
that
remembers
how
one
Angel
in
one
Night
destroy'd
all
the
First-born
in
Aegypt
.
Now
this
their
Diligence
and
Watchfulness
in
the
Service
of
God
,
and
Zeal
for
his
Glory
,
should
put
us
upon
a
holy
Emulation
of
doing
God's
Will
on
Earth
,
as
it
is
done
in
Heaven
:
That
is
,
that
we
,
who
here
on
Earth
,
little
lower
than
the
Angels
,
and
shall
in
Heaven
be
equal
to
them
;
should
now
endeavour
to
be
as
like
them
as
we
can
,
and
with
the
utmost
Chearfulness
,
Alacrity
and
Diligence
,
perform
the
Duty
our
great
Governour
has
set
us
;
and
with
a
prudent
Zeal
endeavour
in
our
several
Stations
,
by
discountenancing
Vice
,
and
encouraging
and
promoting
Vertue
to
the
utmost
of
our
Power
,
to
advance
the
Glory
of
God
,
and
the
Interest
and
Reputation
of
our
holy
Religion
.
If
Magistrates
would
take
due
Notice
of
those
that
live
scandalously
and
wickedly
,
and
not
bear
the
Sword
in
vain
,
but
be
,
as
they
ought
to
be
,
a
Terrour
to
Evil-Doers
,
and
praise
and
encourage
those
that
do
well
;
if
the
Governours
of
the
Church
,
who
are
stil'd
Angels
in
Scripture
,
would
act
like
the
Angels
in
this
Parable
,
and
curiously
inspect
the
Religion
of
their
Charge
,
and
by
such
Methods
as
the
Laws
allow
,
either
turn
the
Tares
into
good
Seed
(
which
,
though
impossible
in
Nature
,
yet
may
be
,
and
I
hope
,
often
is
done
in
Religion
)
or
pluck
'em
up
,
if
stubborn
and
irreclaimable
;
if
Governours
of
private
Families
,
warm'd
with
the
like
holy
Zeal
,
would
take
the
like
Measures
,
and
either
reform
their
irreligious
Servants
and
Dependents
,
or
else
rid
themselves
of
'em
,
and
bring
'em
to
due
legal
Punishment
:
If
this
wholesome
Course
were
taken
with
due
Diligence
,
Watchfulness
and
Prudence
,
Vice
would
soon
be
dishearten'd
,
and
Vertue
more
and
more
thrive
and
Increase
;
God's
Honour
would
be
vindicated
,
the
Credit
of
Religion
redeemed
,
our
own
temporal
Happiness
advanced
,
and
innumerable
Souls
sav'd
,
that
otherwise
would
for
ever
have
perish'd
.
And
this
would
be
a
Work
truly
worthy
of
Christians
;
't
is
an
angelick
Undertaking
;
and
every
Man
that
prays
,
hallow'd
be
thy
Name
,
thy
Kingdom
come
,
thy
Will
be
done
in
Earth
as
't
is
in
Heaven
,
is
bound
in
his
own
Sphere
,
and
according
to
his
best
Ability
,
to
promote
what
is
contain'd
in
those
Petitions
,
to
the
Glory
of
God
and
the
Interest
of
Religion
;
as
he
expects
and
hopes
to
have
an
Answer
of
the
following
Petitions
,
and
receive
his
daily
Bread
,
and
have
his
Trespasses
forgiven
him
,
and
to
be
preserved
or
supported
in
Temptation
,
and
delivered
from
Evil.
The
fifth
thing
this
Parable
informs
us
of
,
is
the
Reason
why
God
will
not
suffer
the
Angels
as
yet
to
gather
out
the
Tares
from
among
the
good
Seed
,
to
discriminate
Hypocritical
from
sincere
Christians
,
and
give
them
their
due
Punishment
;
namely
,
lest
while
they
gather
up
the
Tares
,
they
root
up
also
the
Wheat
with
them
;
and
therefore
he
suffers
both
to
grow
together
until
the
Harvest
.
That
is
,
in
other
Words
,
the
Reason
of
God's
Forbearance
of
the
Wicked
,
and
not
suffering
the
Angels
,
those
Ministers
of
his
Justice
,
to
punish
them
in
this
World
according
to
what
they
deserve
;
is
his
great
Care
and
Tenderness
,
even
of
the
temporal
Quiet
and
Safety
of
the
Righteous
:
Which
,
by
Reason
of
their
Intermixture
with
the
wicked
here
,
would
at
least
be
very
much
disturb'd
through
the
rooting
up
a
wicked
Generation
;
and
without
the
Help
of
a
Miracle
,
many
a
good
Man
might
perish
in
so
great
a
Ruin
.
But
Miracles
we
find
God
has
never
thought
fit
to
work
,
but
upon
urgent
Necessity
,
when
his
own
Glory
,
and
the
Interest
of
Religion
and
the
Church
cannot
otherwise
be
secur'd
;
now
there
being
no
such
Necessity
of
punishing
the
wicked
by
destroying
'em
in
this
World
,
nor
consequently
of
miraculously
preserving
those
that
are
truly
good
from
a
general
Ruin
;
for
the
End
of
the
World
,
that
great
Day
of
Recompence
,
is
not
far
off
,
and
both
may
live
together
untill
then
;
God
,
for
the
Sake
of
the
sincerely
good
,
lest
the
Rod
of
the
wicked
should
come
into
the
Lot
of
the
righteous
,
does
generally
restrain
the
Zeal
of
those
blessed
Spirits
the
Angels
,
and
forbears
the
Tares
till
that
universal
Harvest
,
when
the
Earth
shall
be
eas'd
of
its
Burthen
,
and
then
the
good
Seed
shall
be
gather'd
together
in
Safety
,
and
the
Tares
left
to
be
consum'd
in
that
great
Conflagration
,
when
the
World
and
all
that
remains
in
it
shall
be
burnt
up
with
Fire
unquenchable
.
And
when
,
in
Case
of
almost
a
total
Corruption
of
a
City
or
Nation
,
and
to
strike
a
Terror
into
others
,
and
convince
the
obdurate
World
that
God
sees
and
is
able
to
punish
obstinate
and
irreclaimable
Sinners
,
God
thinks
fit
to
suffer
his
bright
Host
of
Angels
,
utterly
to
destroy
such
wicked
Places
as
sometimes
we
know
he
hath
done
;
we
have
several
Instances
in
Scripture
and
other
Histories
of
the
miraculous
Preservation
of
the
good
;
and
that
,
as
the
Psalmist
expresses
it
,
though
Thousands
have
fallen
by
their
Side
the
Destruction
has
not
come
nigh
them
;
for
he
gives
his
Angels
Charge
over
them
,
to
keep
'em
in
all
their
Ways
.
Of
this
great
Care
of
Providence
over
the
good
,
either
in
preserving
for
their
Sakes
,
Communities
destin'd
to
Ruin
,
or
else
covering
them
under
the
Wings
of
Providence
,
and
shielding
them
from
Danger
till
the
Storm
was
over
;
there
is
an
Instance
in
the
18.
of
Genesis
so
very
remarkable
that
I
can't
pass
it
by
.
In
the
23.
Verse
of
that
Chapter
,
we
find
Abraham
interceeding
with
God
for
Sodom
and
Gomorrha
(
which
he
had
resolv'd
to
destroy
for
the
abominable
and
incurable
Wickedness
that
was
in
them
)
and
he
begins
with
what
he
thought
would
most
prevail
with
God
to
spare
the
Place
,
and
tells
him
the
Safety
of
the
Righteous
would
be
hazarded
,
and
that
they
would
share
in
the
common
Destruction
;
and
therefore
,
lest
he
should
slay
the
righteous
with
the
wicked
,
which
he
knew
the
Judge
of
all
the
Earth
would
be
far
from
doing
,
he
pleads
with
him
for
the
Sake
of
Fifty
Righteous
that
should
be
found
there
(
a
small
Number
,
one
would
think
,
and
easie
to
be
found
in
such
populous
,
though
wicked
Places
)
and
at
length
(
being
encourag'd
by
God's
wondrous
Goodness
,
who
comply'd
with
him
in
every
Request
,
and
as
he
sunk
the
Number
promis'd
him
he
would
not
destroy
)
he
,
by
degrees
,
descends
to
Ten
;
which
was
as
far
as
ever
his
Modesty
would
reach
,
and
one
would
think
far
enough
to
secure
the
most
wicked
City
upon
Earth
.
Peradventure
Ten
be
found
there
▪
And
God
said
unto
him
,
I
will
not
destroy
it
for
Ten
's
Sake
.
Rather
than
those
Ten
should
be
in
Danger
of
perishing
in
the
general
Ruin
,
he
will
recall
the
destroying
Angel
,
and
at
least
respite
the
Execution
of
his
Vengeance
;
and
for
their
Sakes
reprieve
the
condemn'd
Place
of
their
Abode
.
And
when
,
through
the
extream
Wickedness
of
those
Cities
that
small
Number
of
good
Men
was
not
found
in
them
,
and
God
therefore
proceeded
to
shower
down
his
fiery
Indignation
upon
'em
,
yet
he
remembers
righteous
Lot
and
his
small
Family
,
and
sends
two
Angels
to
conduct
'em
safely
out
of
that
accursed
Place
,
who
hasten'd
Lot
,
lest
he
should
be
consum'd
in
the
Iniquity
of
the
Cities
,
and
upon
his
Request
spared
Zoar
,
which
he
fled
to
,
and
bid
him
make
haste
thither
,
for
that
they
could
not
do
any
thing
till
he
was
escap'd
out
of
Danger
;
as
you
may
read
Gen.
19.22
.
And
what
a
boundless
Ocean
is
the
Goodness
of
God!
That
he
should
,
not
only
so
graciously
accept
the
imperfect
Services
of
his
own
People
,
as
to
take
them
into
his
peculiar
Care
and
Protection
;
but
for
their
Sakes
likewise
(
that
Destruction
might
not
so
much
as
come
nigh
their
Dwellings
)
to
spare
those
that
have
justly
merited
the
severest
Expresses
of
his
Displeasure
!
This
does
indeed
verify
the
Words
of
the
Psalmist
,
that
his
Mercy
is
over
all
his
Works
.
And
this
,
as
it
should
be
a
new
Motive
and
Encouragement
to
true
Holiness
,
which
will
be
so
great
a
Security
in
perillous
Times
both
to
our selves
and
others
;
and
demonstrates
the
great
Ingratitude
and
Baseness
of
the
World
,
in
hating
and
despising
and
afflicting
the
good
,
who
yet
are
as
so
many
guardian
Angels
to
it
,
and
shield
it
from
the
Expresses
of
God's
just
Vengeance
:
So
it
will
silence
that
Objection
against
Providence
,
drawn
from
the
continued
Safety
and
Prosperity
of
the
wicked
,
notwithstanding
their
living
in
open
Defiance
of
God
and
his
Commands
.
For
we
see
,
they
are
but
repriev'd
for
the
Sake
of
the
righteous
,
lest
they
should
be
involv'd
in
the
Ruin
pour'd
upon
the
ungodly
:
Their
Punishment
is
but
respited
for
a
little
while
,
and
at
the
great
Assize
God's
Justice
will
have
its
full
Course
,
and
sink
'em
into
everlasting
Ruin
.
And
,
as
the
Husbandman
may
observe
the
Tares
are
among
his
good
Corn
,
and
resolve
at
length
to
bind
'em
up
in
Bundles
and
burn
them
,
though
his
prudential
Care
of
the
good
Corn
inclines
him
to
let
them
alone
till
the
Harvest
,
and
not
pluck
'em
up
whilst
the
good
Corn
is
standing
and
growing
to
Perfection
,
lest
it
be
rooted
up
together
with
them
:
So
God
sees
and
resolves
in
due
Time
to
punish
according
to
their
Demerit
the
vile
hypocritical
Christians
,
but
in
a
wise
and
tender
Regard
for
the
safety
of
the
sincerely
good
,
with-holds
his
Judgments
during
their
Abode
in
the
World
,
but
will
surely
repay
the
wicked
Wretches
what
they
have
deserv'd
,
in
the
great
Day
of
Recompence
.
And
this
brings
me
to
the
last
thing
this
Parable
informs
us
of
,
namely
,
that
though
these
vile
unhappy
Tares
are
forborn
for
a
while
,
and
let
pass
without
bearing
any
publick
Marks
of
God's
Displeasure
here
;
yet
there
shall
most
certainly
be
a
Time
of
Discrimination
,
even
at
the
great
Harvest
;
all
Men
discern
between
the
righteous
and
the
wicked
,
between
him
that
serveth
God
,
and
him
that
serveth
him
not
.
For
,
then
will
the
great
Husbandman
the
Lord
Jesus
,
as
at
the
Time
of
Harvest
,
say
to
his
angelical
Reapers
,
gather
ye
first
together
the
Tares
,
and
bind
them
in
Bundles
to
burn
them
,
but
gather
the
Wheat
into
my
Barn
.
And
accordingly
they
shall
gather
out
of
his
Kingdom
all
that
have
been
a
Scandal
to
it
,
and
under
the
Disguise
of
Christianity
have
done
Iniquity
,
and
shall
cast
them
into
a
Furnace
of
Fire
,
where
shall
be
wailing
and
gnashing
of
Teeth
:
And
then
shall
the
righteous
shine
forth
as
the
Sun
in
the
Kingdom
of
their
Father
.
That
is
,
when
the
Close
of
the
World
shall
come
,
and
the
whole
intelligent
Creation
be
met
together
at
the
Summons
of
the
Trump
of
God
;
Men
to
receive
their
several
Sentences
,
whether
of
Absolution
or
Condemnation
,
according
to
their
several
Deserts
;
and
Angels
to
execute
these
Sentences
:
Then
shall
the
sincerely
good
Christians
indeed
and
in
Truth
,
be
plac'd
by
the
blessed
Angels
of
God
on
the
right
Hand
of
the
glorious
and
just
Judg
,
and
after
a
Display
of
their
excellent
Piety
and
Charity
to
all
the
World
,
hear
this
joyful
Sound
,
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdom
prepar'd
for
you
from
the
Foundation
of
the
World
;
and
then
,
be
immediately
caught
up
into
the
Clouds
to
meet
their
dear
Lord
in
the
Air
,
and
from
thenceforth
be
for
ever
with
him
;
and
shine
forth
as
the
Sun
in
the
Kingdom
of
their
Father
,
having
Crowns
of
eternal
Glory
plac'd
upon
their
Heads
,
and
loud
and
rapturous
Halleluja's
in
their
Mouths
:
Whilst
those
miserable
Wretches
,
that
knew
no
more
of
Christianity
than
the
Name
,
in
whom
Religion
was
only
Shew
and
Formality
,
having
no
real
Influence
upon
thir
Lives
,
and
bringing
forth
no
Fruits
of
Piety
,
whilst
these
,
shall
find
to
their
Confusion
,
that
God
is
not
to
be
mock'd
,
and
be
plac'd
on
the
left
Hand
as
Vessels
of
Wrath
,
and
be
doom'd
to
depart
for
ever
from
the
Fountain
of
Happiness
,
into
eternal
Burnings
,
prepar'd
for
the
Devil
and
his
Angels
.
Then
will
the
good
find
by
a
happy
Experience
,
that
there
is
indeed
a
Reward
for
the
Righteous
,
and
that
,
however
they
were
laugh'd
at
and
discourag'd
here
,
their
Labour
is
not
in
vain
in
the
Lord
.
And
then
will
the
Mock
Hypocritical
Christians
be
sadly
assur'd
,
notwithstanding
all
their
Plea
of
having
eaten
and
drank
in
the
Presence
of
the
Judge
and
at
his
Table
,
and
of
his
having
taught
in
their
Streets
;
that
without
real
and
substantial
Holiness
no
Man
shall
see
the
Lord
.
And
instead
of
being
receiv'd
into
their
Master's
Joy
,
for
cringing
and
fawning
upon
him
,
and
giving
him
magnificent
Titles
,
Lord
,
Lord
,
Jesus
,
Saviour
,
but
heeding
little
his
Commandments
;
they
shall
be
rejected
with
I
know
you
not
,
depart
from
me
ye
Workers
of
Iniquity
.
And
then
will
God
be
justifyed
in
the
Face
of
the
whole
World
,
and
found
to
be
,
not
an
unconcern'd
Spectator
of
the
Affairs
of
Man-kind
,
but
a
wise
,
all-knowing
and
just
Governour
of
the
Universe
:
And
though
Clouds
and
Darkness
seem
here
to
be
round
about
him
,
yet
Righteousness
and
Judgment
are
the
Establishment
of
his
Throne
.
Then
will
there
be
eternal
Joy
and
Exultation
of
the
blissful
beatify'd
Souls
of
the
righteous
,
and
weeping
and
wailing
and
gnashing
of
Teeth
in
the
wretched
Companies
of
the
Damn'd
for
ever
.
Behold
,
the
Day
cometh
,
saith
the
Prophet
Malachi
,
that
shall
burn
like
an
Oven
,
and
all
the
proud
,
and
all
they
that
do
wickedly
shall
be
as
Stubble
,
and
the
Day
that
cometh
,
saith
the
Lord
of
Hosts
,
shall
burn
them
up
,
that
it
shall
leave
them
neither
Root
nor
Branch
.
And
in
that
Day
shall
Men
seek
Death
and
shall
not
find
it
,
and
shall
desire
to
die
,
and
Death
shall
flee
from
them
.
And
now
for
a
Conclusion
of
the
whole
Matter
:
Since
from
this
Parable
of
our
Lord's
,
it
appears
,
that
though
an
empty
Shew
of
Religion
may
pass
well
enough
in
this
World
,
and
meet
with
no
open
Discrimination
or
Punishment
from
God
here
;
yet
there
shall
most
certainly
be
an
after
Reckoning
,
when
all
the
Thoughts
and
Intentions
of
Men's
Hearts
shall
be
reveal'd
,
and
their
vile
Hypocrisy
and
secret
Impiety
laid
open
before
Men
and
Angels
,
and
an
irreversible
Doom
of
greatest
Severity
pay'd
upon
them
according
to
their
Deservings
:
Since
this
is
true
,
it
nearly
concerns
us
all
to
be
Christians
in
Reality
,
as
well
as
in
Name
and
Appearance
;
to
obey
the
Commands
of
Christ
,
as
well
as
call
him
Lord
,
and
to
approve
our selves
true
Disciples
of
this
holy
Institution
,
by
leading
our
Lives
in
all
holy
Conversation
and
Godliness
;
diligently
endeavouring
to
be
found
of
this
great
Judg
in
Peace
,
without
Spot
and
blameless
.
Remembring
that
God
shall
bring
every
Work
into
Judgment
,
with
every
secret
thing
,
whether
it
be
good
or
evil
;
and
that
the
wicked
shall
go
into
everlasting
Punishment
,
but
the
righteous
into
Life
eternal
.
The
PRAYER
.
I.
O
Holy
Saviour
,
Jesus
,
from
whom
are
deriv'd
all
our
Possibilities
of
Salvation
,
the
Means
of
Grace
and
the
Hopes
of
Glory
;
but
who
expectest
our
Concurrence
with
thy
gracious
Endeavours
for
our
Hapiness
,
and
for
the
Tryal
of
our
Sincerity
,
permittest
thine
and
our
great
Enemy
to
scatter
his
hellish
Injections
where
thou
sowest
thy
heavenly
Doctrin
.
I
earnestly
intreat
thee
,
so
to
assist
me
with
thy
Life-giving
Spirit
,
that
my
Faith
and
Obedience
,
which
thou
hast
made
the
Condition
of
my
Happiness
,
may
be
so
vigorous
and
active
,
as
to
manifest
that
I
am
thine
,
not
only
in
Word
and
in
Shew
,
but
in
Deed
and
in
Truth
.
Grant
that
I
may
ever
esteem
those
inward
Motions
which
I
feel
to
a
progressive
Holiness
,
to
be
what
indeed
they
are
,
thy
gracious
Endeavours
to
promote
my
eternal
Welfare
;
and
may
I
always
thankfully
and
chearfully
embrace
and
follow
them
.
And
whatever
Thoughts
and
Inclinations
tend
to
discourage
sincere
Religion
,
and
perswade
to
rest
in
the
Formality
of
it
;
for
thy
Mercies
Sake
,
help
me
to
reject
them
with
the
greatest
Abhorrence
and
Indignation
,
as
the
Endeavours
of
Satan
to
involve
me
in
his
own
Ruin
!
And
since
't
is
while
we
sleep
that
our
great
Adversary
sowes
these
his
Tares
:
Give
me
Grace
,
O
blessed
Jesus
,
to
awake
to
Righteousness
,
and
rouze
from
my
thoughtless
Inadvertency
,
and
shake
off
my
Dreams
of
Vanity
,
lest
this
spiritual
Slumber
at
length
prove
fatal
and
betray
me
into
eternal
Death
.
II.
Thou
hast
assur'd
us
,
O
Lord
,
to
whom
the
Father
hath
committed
all
Judgment
,
that
this
Life
is
the
only
Time
of
our
Probation
;
O
therefore
grant
,
that
now
,
in
this
our
Day
,
all
we
that
name
the
Name
of
Christ
may
depart
from
Iniquity
,
and
embrace
the
things
that
belong
to
our
Peace
before
they
be
hid
from
our
Eyes
!
That
by
serious
Consideration
,
we
may
make
Religion
our
Choice
,
and
adhere
to
it
firmly
,
with
all
our
Powers
and
Faculties
,
and
be
in
Reality
thy
peculiar
People
,
zealous
of
good
Works
;
remembring
thy
blessed
Words
,
why
call
ye
me
Lord
,
Lord
,
and
do
not
the
things
that
I
command
?
And
that
,
though
here
the
wicked
go
unpunish'd
,
it
will
not
be
always
so
,
and
at
last
Hypocrisy
shall
meet
with
its
Deserts
.
And
may
I
always
so
attend
to
the
Dignity
of
my
Nature
,
and
the
constant
Inspection
of
thy
holy
Angels
and
glorious
Self
in
all
my
Ways
,
as
not
to
dare
to
play
the
Hypocrite
in
thy
Presence
,
who
seest
the
very
Secrets
of
my
Heart
,
and
be
asham'd
to
expose
my
Vileness
to
those
excellent
Spirits
,
and
reflect
upon
the
Confusion
I
shall
be
in
at
the
Day
of
Judgment
,
when
the
Goat
and
the
Swine
shall
be
discover'd
under
the
Profession
of
a
Christian
.
And
,
O
that
the
Zeal
and
Alacrity
of
these
ministring
Spirits
in
thy
Service
,
and
for
thy
Glory
,
may
put
me
upon
a
holy
Emulation
to
do
thy
Will
on
Earth
as
it
is
done
in
Heaven
!
That
so
,
when
the
great
Harvest
shall
come
,
and
thou
shalt
say
to
the
angelick
Reapers
,
Gather
ye
together
first
the
Tares
,
and
bind
them
in
Bundles
to
burn
them
;
but
gather
my
Wheat
into
my
Barn
,
I
may
find
Mercy
at
that
terrible
Day
,
and
be
receiv'd
to
a
Participation
of
the
Glories
of
thy
heavenly
Kingdom
.
Which
grant
,
O
blessed
Jesus
,
I
most
earnestly
beseech
thee
.
Amen
.
PARABLE
III.
Of
the
Pearl
of
great
Price
.
Matth.
xiii
.
45
,
46
The
Kingdom
of
Heaven
is
like
unto
a
Merchant-man
,
seeking
goodly
Pearls
:
Who
,
when
he
had
found
one
Pearl
of
great
Price
,
he
went
and
sold
all
that
he
had
,
and
bought
it
.
BY
this
,
and
the
Parable
immediately
before
it
,
of
a
Treasure
hid
in
a
Field
,
which
,
when
a
Man
hath
found
he
hideth
,
and
for
Joy
thereof
,
goeth
and
selleth
all
that
he
hath
and
buyeth
that
Field
;
The
transcendent
Excellency
of
the
Christian
Religion
above
all
things
in
the
World
,
is
represented
:
And
that
't
is
the
greatest
Wisdom
to
part
with
every
thing
that
this
World
can
afford
,
all
the
Pleasures
,
Honours
and
Riches
of
it
rather
than
be
without
the
inward
Power
and
Life
of
this
holy
Religion
;
which
is
a
Pearl
of
so
great
Price
,
so
immense
a
Trasure
,
that
nothing
here
below
can
stand
in
Competition
with
it
.
'T
is
,
as
David
expresses
it
,
more
to
be
desir'd
than
Gold
,
yea
,
than
much
find
Gold
;
and
he
professes
that
himself
had
more
Delight
in
God's
Commandments
than
in
all
Manner
of
Riches
.
And
Solomon
says
(
almost
in
the
Words
of
these
Parables
)
Happy
is
the
Man
that
findeth
Wisdom
,
or
Religion
;
for
the
Merchandise
of
it
is
better
than
the
Merchandise
of
Silver
,
and
the
Gain
thereof
than
of
find
Gold
.
She
is
more
precious
than
Rubies
,
and
all
the
things
thou
canst
desire
are
not
to
be
compar'd
unto
her
:
Length
of
Days
is
in
her
right
Hand
,
and
in
her
left
Hand
Riches
and
Honour
:
her
Ways
are
Ways
of
Pleasantness
,
and
all
her
Paths
are
Peace
.
Such
great
things
as
these
being
spoken
of
Religion
,
by
those
that
best
knew
its
Excellency
;
and
the
World
being
so
very
backward
in
the
Belief
of
their
Testimony
,
and
so
foolish
as
to
prefer
every
little
worldly
Good
before
this
inestimable
Treasure
,
to
which
,
all
that
the
whole
Creation
can
afford
is
not
comparable
;
and
the
Consequence
of
this
Delusion
being
so
fatal
,
no
less
than
the
eternal
Ruin
of
both
Body
and
Soul
:
It
highly
concerns
us
by
due
Consideration
to
rectify
our
Apprehensions
in
this
Matter
,
and
no
longer
childishly
doat
upon
empty
Gayes
and
Trifles
,
and
neglect
what
is
of
infinite
Excellency
,
and
the
most
substantial
Good
.
It
is
therefore
the
Design
of
this
Discourse
upon
the
Parable
above
recited
,
to
weigh
the
Excellency
of
Religion
against
all
that
the
World
can
afford
in
the
Ballance
of
Reason
,
that
upon
a
fair
Experiment
we
may
see
which
does
preponderate
,
and
accordingly
be
convinc'd
which
of
the
Two
is
most
worthy
our
Choice
:
And
then
,
if
we
still
retain
our
Affection
for
the
World
against
the
Judgment
of
our
Reason
in
behalf
of
Religion
;
we
shall
likewise
be
convinc'd
that
we
act
more
like
Brutes
than
Men
,
and
that
we
deserve
to
feel
the
Consequences
of
our
unreasonable
and
wicked
Choice
,
and
taste
no
other
Happiness
than
what
this
unsatisfying
empty
World
can
afford
;
and
in
the
next
World
be
for
ever
miserable
,
because
we
would
not
be
for
ever
happy
when
we
might
.
First
then
,
let
us
see
what
the
Whole
that
this
World
can
afford
will
amount
to
.
All
that
is
in
the
World
,
St.
John
tells
us
,
is
the
Lust
of
the
Flesh
,
the
Lust
of
the
Eyes
,
and
the
Pride
of
Life
;
i.
e.
to
these
Three
may
be
reduc'd
the
Whole
of
what
is
valuable
in
the
World
:
And
by
the
Lust
of
the
Flesh
is
meant
Pleasure
of
all
Sorts
;
by
the
Lust
of
the
Eye
Riches
,
great
Plenty
and
Abundance
;
and
by
the
Pride
of
Life
,
Honour
,
Power
and
Dominion
.
This
is
that
Trinity
which
the
generality
of
Men
adore
,
and
impatiently
desire
and
place
their
greatest
Happiness
in
the
Enjoyment
of
;
and
of
each
of
these
Particulars
,
we
will
now
enquire
what
they
amount
to
,
and
consequently
what
is
the
Sum
total
of
the
World
.
And
first
,
to
observe
the
Apostles
Method
,
we
will
begin
with
the
Lusts
of
the
Flesh
,
or
the
Pleasures
of
the
World
,
and
which
are
generally
first
in
Men's
Esteem
,
and
for
which
they
are
often
content
to
part
with
the
other
Two
.
Now
these
may
be
rank'd
in
this
Order
,
viz.
the
Pleasures
of
Lust
and
Uncleanness
,
of
luxurious
Eating
and
Drinking
,
and
of
great
Jollity
and
Mirth
;
all
agreeing
in
the
Character
of
the
Lusts
of
the
Flesh
,
that
is
,
all
highly
gratefull
to
the
Desires
and
Appetites
of
the
Body
.
And
in
the
first
Place
I
observe
this
in
general
of
all
worldly
Pleasures
,
that
the
longer
a
Man
lives
to
enjoy
them
,
the
more
insipid
still
they
grow
to
him
;
and
that
,
not
only
upon
Account
of
their
own
empty
Nature
,
but
by
Reason
of
the
Decays
of
our
own
Faculties
,
and
consequent
Disability
to
enjoy
them
.
As
old
Barzillai
said
to
David
;
Can
I
discern
between
Good
and
Evil
?
&c.
when
he
invited
him
to
the
Pleasures
of
his
Court.
And
what
Happiness
can
be
expected
from
that
which
is
very
unsatisfying
in
its
own
Nature
,
and
which
,
were
it
not
after
a
few
Years
we
shall
be
incapable
of
enjoying
?
But
to
be
more
particular
:
As
for
the
Pleasures
of
Lust
and
Uncleanness
;
whatever
Men's
Expectations
may
be
of
receiving
great
Satisfaction
from
them
,
they
can't
but
find
by
their
Experience
,
that
there
is
much
of
Disappointment
in
'em
,
and
the
Pleasure
much
greater
in
Imagination
than
Reality
:
They
are
indeed
deceitful
Lusts
,
and
often
make
Men
miserable
,
even
here
,
but
never
happy
.
And
for
the
Truth
of
this
(
that
it
may
not
be
look'd
upon
as
a
thing
only
said
,
not
prov'd
,
and
the
cinical
Conclusion
of
a
frozen
dispirited
Student
,
whose
narrow
Course
of
Life
has
made
him
a
Stranger
to
such
Sort
of
Enjoyments
,
and
caus'd
him
to
give
a
worse
Character
of
them
than
they
deserve
)
I
shall
vouch
the
Testimony
of
Solomon
;
who
fill'd
the
Throne
of
a
rich
and
flourishing
Kingdom
,
and
was
accountable
to
none
but
God
for
Actions
of
this
Nature
,
and
his
Desires
perfectly
without
any
humane
Restraint
;
and
who
made
it
his
Business
to
find
out
what
was
the
greatest
Happiness
of
Man
in
this
World
,
and
whatsoever
his
Eyes
desir'd
he
kept
not
from
them
;
he
with-held
not
his
Heart
from
any
Joy
;
and
who
,
amongst
other
Delights
,
had
great
Numbers
of
Wives
and
Concubines
,
to
the
Number
of
Seven
Hundred
Wives
that
were
Princesses
,
Three
Hundred
Concubines
,
and
these
the
fairest
,
doubtless
,
that
could
be
met
with
:
Variety
enough
,
one
would
think
,
to
take
off
all
Possibility
of
loathing
and
Desire
of
Change
.
But
now
,
what
says
Solomon
after
so
full
and
uncontroul'd
Enjoyment
of
these
carnal
Pleasures
?
Why
truly
in
the
very
Beginning
of
his
Book
of
Proverbs
,
Chap.
2.18
,
19.
he
tells
the
World
,
that
the
House
of
the
Strange
,
or
Whorish
Woman
inclineth
unto
Death
,
and
her
Paths
unto
the
Dead
:
None
that
go
unto
her
return
again
,
neither
take
they
hold
of
the
Paths
of
Life
.
And
Prov.
5.3
.
The
Lips
of
a
strange
Woman
drop
as
an
hony
Comb
,
and
her
Mouth
is
smoother
than
Oyl
;
but
her
End
,
or
the
End
of
having
to
do
with
her
,
is
bitter
as
Wormwood
,
sharp
as
a
two
edged
Sword
.
Very
frequent
are
his
Invectives
against
this
Vice
,
and
deliver'd
with
more
than
ordinary
Earnestness
:
And
in
the
7th
.
Chapter
of
Ecclesiastes
(
the
Book
of
his
Recantations
)
he
publickly
declares
,
that
he
finds
(
as
by
his
own
Experience
)
He
finds
more
bitter
than
Death
,
the
Woman
whose
Heart
is
Snares
and
her
Hands
as
Bands
;
whoso
pleaseth
God
shall
escape
from
her
,
but
the
Sinner
shall
be
taken
by
her
.
Vers.
26.
As
if
't
were
a
peculiar
Providence
of
God
,
to
protect
a
good
Man
from
falling
into
so
great
a
Mischief
,
and
that
he
suffers
the
wicked
to
be
ensnar'd
by
it
as
a
severe
Punishment
and
great
Expression
of
his
Displeasure
.
And
in
the
next
Verse
,
Behold
,
says
the
Preacher
,
this
have
I
found
,
counting
one
by
one
to
find
out
the
Account
,
which
yet
my
Soul
seeketh
,
but
I
find
not
:
One
Man
among
a
Thousand
have
I
found
,
but
a
Woman
among
all
those
have
I
not
found
.
That
is
,
he
did
at
last
meet
with
a
Man
that
answer'd
his
Expectations
as
a
Friend
or
faithful
Servant
:
But
among
all
his
Concubines
,
not
one
but
who
baulk'd
and
disappointed
his
fond
Hopes
of
Happiness
from
the
Enjoyment
of
her
,
and
depriv'd
him
of
more
Satisfaction
than
she
gave
him
.
And
thus
we
see
,
from
the
Confession
of
Solomon
himself
,
who
gratified
his
carnal
Appetite
to
the
full
,
and
experienc'd
the
utmost
of
what
Lust
and
Wantonness
could
afford
;
that
this
Sort
of
Pleasure
amounts
to
no
more
than
this
,
Dishonour
and
Disappointment
always
,
and
not
seldom
Diseaes
and
Death
.
Let
us
now
proceed
to
enquire
what
the
Pleasures
of
luxurious
Eating
,
and
intemperate
Drinking
will
amount
to
.
All
that
it
can
pretend
to
is
the
Gratification
of
the
Taste
and
Palate
:
For
,
as
for
true
Nourishment
,
High
Feeding
falls
far
short
of
more
ordinary
Diet
;
and
as
for
refreshing
and
cherishing
the
Spirits
,
a
moderate
Quantity
of
Wine
is
sufficient
,
and
what
is
more
than
that
,
ends
in
a
Fit
of
Madness
,
and
impoverishes
Nature
.
Now
,
the
Pleasures
of
the
Palate
make
the
best
of
them
,
are
of
very
short
Continuance
,
no
sooner
tasted
but
they
vanish
;
and
the
Stomach
will
not
bear
a
long
Repetition
of
this
Pleasure
,
and
is
soonest
cloy'd
and
surfeited
with
what
is
of
the
richest
Gust
and
Relish
:
And
the
Inconveniences
that
attend
this
short-liv'd
and
very
imperfect
Pleasure
,
are
great
and
of
very
long
Continuance
.
For
,
suppose
a
Mans
Revenues
to
be
so
large
that
he
can
bear
the
Expence
of
Luxury
,
without
weakening
his
Fortune
in
the
least
,
and
so
that
very
usual
ill
Consequence
of
it
,
cannot
in
this
Case
be
charg'd
upon
it
,
yet
others
full
as
great
may
.
As
first
,
the
more
a
Man
indulges
his
Palate
,
the
harder
he
will
find
it
to
be
pleas'd
,
and
at
length
't
will
grow
so
troublesomely
nice
,
that
its
Disgusts
will
be
more
frequent
than
its
Pleasure
;
and
so
,
instead
of
procuring
a
constant
Gratification
of
the
Palate
,
Luxury
is
the
ready
Way
to
make
a
Man
disrelish
almost
every
thing
:
Which
must
needs
make
his
Life
a
continual
Vexation
and
Uneasiness
;
and
a
Plowman
with
his
coarse
Fare
,
and
no
other
Sauce
to
it
but
a
good
Stomach
,
will
experience
far
greater
and
more
lasting
Pleasure
in
eating
and
drinking
,
than
the
greatest
Epicure
in
the
World
.
And
therefore
,
Luxury
is
indeed
the
wrong
Way
to
procure
an
intire
Gratification
of
the
Palate
,
and
destroys
what
it
pretends
to
create
.
Another
very
ill
Consequence
of
Luxury
is
,
that
it
mightily
weakens
and
impairs
Health
,
and
makes
a
Man
a
living
Hospital
,
full
of
Diseases
,
and
very
often
cuts
his
Days
off
in
the
Midst
.
And
thus
does
an
over-Indulgence
to
the
Body
cruciate
and
destroy
it
,
and
by
an
extravagant
Care
to
please
the
Palate
,
Men
bring
upon
themselves
a
Necessity
of
taking
such
medicinal
Compositions
as
are
abundantly
more
nauseous
to
it
,
than
ever
the
most
artificial
Dishes
or
richest
Wines
were
grateful
.
And
by
this
Time
we
perceive
what
luxurious
Eating
and
drinking
amounts
to
;
truly
no
more
than
this
,
a
very
short
imperfect
Pleasure
,
attended
with
great
and
durable
ill
Consequences
,
which
abundantly
outweigh
the
Pleasure
,
and
would
do
so
were
it
Greater
and
more
lasting
than
it
is
.
Another
Desire
of
the
Flesh
is
Mirth
and
Jollity
,
a
thoughtless
Course
of
Life
,
spent
in
Recreations
,
in
Laughter
,
and
an
aery
facetious
Way
of
Conversation
;
and
this
is
very
taking
with
Abundance
of
People
,
and
he
counted
the
happiest
Man
that
can
spend
his
Days
in
this
Manner
,
and
has
little
else
to
do
.
Well
then
,
suppose
a
Man
so
intirely
disengag'd
from
the
Fatigues
of
Business
,
as
to
have
his
Time
wholly
at
his
own
Disposal
;
suppose
him
to
be
of
a
brisk
lively
Temper
,
and
free
from
all
Care
and
Trouble
,
and
that
he
has
the
Conversation
of
such
as
are
as
sprightly
as
himself
,
so
that
the
Day
seems
too
short
for
their
Mirth
and
Pleasantry
,
their
Pastimes
and
Recreations
:
Suppose
all
this
,
that
is
,
suppose
a
Man
to
have
all
of
this
Kind
of
Pleasure
that
the
World
can
afford
,
we
shall
find
upon
a
nearer
View
,
that
there
is
as
great
an
Alloy
here
as
in
the
Instances
before
mention'd
.
Solomon
,
who
was
a
very
competent
Judg
in
this
Matter
,
and
for
a
considerable
Time
made
Jollity
his
Business
,
and
tasted
as
much
of
it
as
't
is
possible
for
a
Man
to
do
;
was
so
much
of
this
Mind
,
as
to
pronounce
it
not
only
Vanity
,
but
Vexation
of
Spirit
.
He
gave
himself
wholly
up
to
Mirth
(
as
he
tells
us
,
Prov.
2.1
.
&c.
)
and
the
Pleasures
of
Wine
,
with
agreeable
Company
:
He
planted
beautiful
Gardens
,
Vineyards
and
Groves
,
interwoven
with
artificial
Streams
;
to
improve
the
Relish
of
those
his
Delights
;
and
as
the
Crown
of
all
,
he
had
all
Sorts
of
Musick
attending
him
,
both
vocal
and
instrumental
;
so
that
he
had
whatever
his
Heart
could
desire
to
make
himself
happy
this
Way
if
this
could
do
it
.
And
what
was
the
Result
of
all
this
?
Why
truly
,
a
few
serious
reflecting
Thoughts
discover'd
to
him
,
that
All
was
but
Vanity
and
Vexation
of
Spirit
.
I
said
of
Laughter
,
it
is
mad
,
and
of
Mirth
,
what
doth
it
?
And
what
doth
it
indeed
?
'T
is
profitable
for
nothing
,
and
when
excessive
,
and
attended
too
extravagantly
,
't
is
naturally
as
well
as
morally
an
Evil
;
It
unmans
and
effeminates
the
Soul
,
and
dispirits
and
hebetates
the
Body
.
The
most
profuse
Laughter
ends
in
a
Sigh
,
and
Uneasiness
,
and
looks
much
like
Madness
,
and
is
a
certain
Indication
of
Folly
.
A
decent
chearfulness
is
commendable
upon
many
Accounts
;
but
to
make
a
Trade
of
Jollity
,
to
be
always
upon
the
Laugh
,
and
spend
the
greatest
Part
of
a
Man's
Time
in
Recreations
and
Diversions
;
as
't
is
a
very
childish
thing
,
and
looks
much
like
the
Behaviour
of
Naturals
and
Changelings
,
so
't
is
a
very
uneasie
thing
too
,
and
grows
from
a
Pleasure
into
a
Toil
and
Burthen
.
Witness
such
Persons
frequent
shifting
and
changing
one
Diversion
for
another
,
how
at
a
Loss
somtimes
they
are
,
how
to
dispose
of
their
Time
,
and
what
Sport
to
go
to
next
,
and
how
quickly
tir'd
they
are
with
their
idle
Employment
?
And
,
it
may
be
very
truly
said
,
there
is
less
of
Pleasure
in
a
Course
of
Life
that
is
always
hunting
after
Pleasure
,
and
intent
upon
nothing
else
,
than
in
a
more
severe
serious
Way
of
living
,
which
but
now
and
then
,
and
sparingly
,
tastes
of
Mirth
and
Recreations
,
and
soon
returns
to
things
of
more
Weight
and
Concern
.
And
the
Reason
is
,
those
light
Sort
of
Enjoyments
are
so
empty
of
what
will
gratify
a
rational
Soul
,
that
they
presently
grow
flat
and
insipid
,
and
become
tedious
rather
than
diverting
,
when
too
long
dwelt
upon
,
and
suck'd
too
dry
.
A
short
transient
Enjoyment
is
most
agreeable
to
their
fading
,
perishing
Nature
;
and
as
he
enjoys
the
Fragrancy
of
a
Rose
both
more
and
longer
,
who
smells
of
it
gently
and
with
frequent
Intermissions
,
than
he
that
uses
it
more
roughly
,
and
presses
it
too
constantly
and
too
hard
;
so
he
experiences
much
more
of
the
Sweet
of
Mirth
and
Pleasantry
;
who
but
seldom
and
moderately
uses
it
,
than
he
that
makes
it
his
Business
,
and
follows
it
as
close
as
others
do
their
Callings
.
Even
in
Laughter
(
when
extravagant
)
says
the
wise
King
,
The
Heart
is
sorrowful
,
and
the
End
of
that
Mirth
is
Heaviness
:
Nay
,
he
says
,
't
is
better
to
go
to
the
House
of
Mourning
than
to
the
House
of
Feasting
;
for
that
may
have
some
substantial
good
Effect
upon
a
Man
,
Death
being
the
End
of
all
Men
,
and
the
living
,
at
such
serious
Times
,
may
be
inclin'd
to
lay
it
to
Heart
;
whereas
Jollity
and
Mirth
wholly
evaporate
into
Folly
,
and
leave
nothing
behind
them
that
is
any
Way
profitable
,
unless
it
be
Repentance
.
Sorrow
and
Seriousness
make
Men
consider
,
and
become
receptive
of
wise
Instructions
;
but
a
light
,
frothy
Temper
,
both
exposes
a
Man's
Folly
,
and
fatally
prevents
his
growing
wiser
:
It
shews
that
he
is
a
Fool
,
and
that
he
is
like
to
continue
,
so
.
For
,
as
the
crackling
of
Thorns
under
a
Pot
,
so
is
the
Laughter
of
a
Fool
;
there
is
much
of
Noise
in
it
,
but
it
serves
to
no
other
Purpose
than
to
shame
himself
.
And
thus
we
have
seen
what
the
Heigth
of
Mirth
and
Jollity
amounts
to
;
namely
,
Disappointment
,
Vexation
and
Uneasieness
,
Shame
and
Vanity
,
Madness
and
Folly
.
Having
thus
summ'd
up
the
true
Value
of
one
of
the
Three
things
in
which
consists
the
Happiness
of
the
World
,
the
Lusts
of
the
Flesh
,
or
those
things
which
more
immediately
gratifie
our
bodily
Appetites
;
let
us
now
look
into
the
Second
,
which
is
call'd
by
the
Apostle
,
the
Lust
of
the
Eyes
;
that
is
,
Riches
and
great
Abundance
of
this
World
's
Good
,
such
as
ample
Possessions
,
magnificent
Structures
,
a
splendid
Equipage
,
glorious
Apparel
,
and
the
like
:
Which
are
call'd
the
Lusts
of
the
Eyes
,
because
't
is
the
Sense
of
seeing
that
these
things
affect
with
the
greatest
Pleasure
.
Now
,
suppose
a
Man
to
have
all
of
this
Nature
that
the
World
can
help
him
to
;
suppose
he
has
Riches
enough
to
answer
all
these
things
,
to
provide
all
this
Splendor
and
Magnificence
,
and
to
support
and
maintain
it
:
What
more
will
it
amount
to
,
than
,
as
Solomon
expresses
it
,
the
beholding
of
it
with
our
Eyes
?
For
,
as
for
great
Treasures
of
Gold
and
Silver
,
though
they
may
procure
many
things
to
delight
the
Eye
and
please
the
Fancy
,
yet
the
Man
that
hath
'em
remains
still
as
Nature
made
him
,
none
of
the
Powers
or
Faculties
either
of
his
Soul
or
Body
receive
any
Improvement
nor
Alteration
unless
it
be
for
the
worse
.
But
Mony
will
erect
magnificent
and
stately
Buildings
,
't
will
purchase
rich
Furniture
,
and
all
that
Art
can
do
to
adorn
and
beautify
them
.
'T
is
true
,
it
will
so
;
but
,
will
those
stately
Structures
preserve
a
Man
better
from
the
Injuries
of
the
Air
and
Weather
than
more
ordinary
Houses
?
Shall
a
Man
sleep
better
in
a
costly
than
a
meaner
Bed
?
And
,
will
a
Fever
handle
him
more
gently
that
lies
within
Curtains
of
Velvet
,
and
has
his
Chamber
adorn'd
in
the
most
costly
Manner
,
than
one
that
is
contented
with
a
cleanly
Meanness
?
If
not
,
still
't
is
the
Eye
that
receives
all
the
Pleasure
.
As
for
the
splendid
Equipage
of
the
Men
of
great
Possessions
,
a
Croud
of
Attendants
following
them
,
in
gay
Liyeries
,
glittering
Coaches
,
and
the
like
;
this
may
please
the
Eye
too
;
but
what
more
does
it
effect
?
'T
is
but
Two
or
Three
of
those
Attendants
that
can
be
serviceable
,
the
rest
are
own'd
to
be
for
State
only
,
and
are
kept
for
little
else
than
to
eat
and
drink
and
be
troublesome
;
and
the
Experience
of
all
Men
will
tell
us
,
that
he
is
the
happiest
Man
that
stands
in
need
of
the
fewest
Servants
,
and
retains
no
more
than
he
stands
in
need
of
.
As
for
fine
Coaches
and
glorious
Apparel
,
if
Gold
upon
a
Coach
,
and
costly
Trappings
would
make
a
Journy
more
safe
and
easie
,
and
if
rich
Clothes
would
keep
one
Warmer
,
or
last
longer
,
or
be
less
troublesome
than
a
more
ordinary
Habit
,
there
might
be
something
said
for
them
:
But
,
since
there
is
nothing
of
this
in
them
,
nay
,
rather
they
are
less
serviceable
to
the
Ends
they
were
at
first
design'd
for
,
and
that
over-Niceness
and
Curiosity
in
Dress
or
any
thing
else
is
the
Occasion
of
much
Disturbance
and
Uneasiness
:
The
beholding
these
gay
things
with
the
Eye
,
is
all
that
is
considerable
in
them
.
And
,
what
does
the
beholding
of
all
these
splendid
Sights
amount
to
?
Is
there
any
through
and
lasting
Pleasure
in
it
,
any
thing
that
will
make
a
Man
happy
,
or
so
much
as
promote
his
Happiness
?
Why
truly
,
Solomon
,
He
that
loveth
Silver
shall
not
be
satisfyed
with
Silver
,
nor
he
that
loveth
Abundance
with
Increase
:
When
Goods
are
increased
they
are
increased
that
cat
them
,
and
what
Good
is
there
to
the
Owners
thereof
,
saving
the
beholding
of
them
with
their
Eyes
?
A
Pleasure
very
empty
and
unsatisfying
(
for
the
Eye
is
not
satisfyed
with
seeing
)
and
which
their
meanest
Servant
may
have
as
well
as
they
.
Content
is
least
of
all
in
the
Breasts
of
Persons
of
the
highest
Rank
;
he
that
has
much
would
still
have
more
,
and
is
in
frequent
Fears
of
losing
what
he
has
;
for
Riches
are
known
to
be
very
uncertain
,
and
unaccountably
take
to
themselves
Wings
and
fly
away
:
and
to
be
in
fear
of
losing
Riches
,
and
yet
dissatisfi'd
in
the
Possession
of
them
,
carries
much
more
of
Uneasiness
with
it
,
than
the
beholding
of
them
with
ones
Eyes
does
of
Pleasure
;
and
a
Stranger
or
a
Servant
may
take
not
only
as
much
,
but
more
Pleasure
in
the
Sight
,
that
has
none
of
the
inward
Discontent
,
than
the
Proprietor
and
Master
that
hath
.
So
true
is
that
of
the
Apostle
.
They
that
will
be
rich
fall
into
Temptation
and
a
Snare
,
and
pierce
themselves
through
with
divers
Sorrows
;
and
Contentment
with
only
Food
and
Raiment
is
a
much
greater
Happiness
.
To
so
very
little
in
reality
does
arise
the
Second
thing
,
in
which
consists
the
Happiness
of
the
World
,
the
Gratification
of
the
Lust
of
the
Eyes
;
even
to
nothing
but
Dissatisfaction
and
Disquiet
,
Vanity
and
Vexation
of
Spirit
.
Come
we
now
to
examin
the
third
Part
of
this
World's
Treasure
,
the
Pride
of
Life
,
or
,
Honour
,
Power
and
Dominion
.
And
very
fitly
is
this
stil'd
the
Pride
of
Life
,
it
being
the
Aim
of
most
men
to
be
great
,
to
command
and
govern
,
and
to
have
much
of
Honour
and
Respect
paid
to
them
;
and
in
this
they
pride
themselves
more
than
in
any
other
worldly
Good
that
they
possess
.
But
,
what
is
there
in
all
this
that
a
Man
can
justly
value
at
so
high
a
Rate
?
Suppose
a
Man
to
be
Monarch
of
the
whole
World
,
to
be
without
Controul
from
any
one
on
Earth
,
and
to
give
Laws
to
every
Man
besides
;
suppose
many
inferiour
Princes
tributary
to
him
,
and
that
he
is
honoured
like
a
mortal
God
;
suppose
all
this
,
yet
,
however
glorious
it
may
appear
at
a
Distance
,
we
shall
find
,
upon
a
closer
Inspection
that
this
likewise
is
Vanity
and
Vexation
of
Spirit
.
For
,
as
for
even
an
universal
Dominion
,
unless
the
Subjects
were
as
willing
to
obey
,
as
the
Monarch
is
desirous
to
govern
,
a
Catholic
Crown
would
sit
as
uneasie
,
nay
,
more
so
,
than
that
of
lesser
Princes
.
The
further
a
Man's
Dominion
extends
,
the
more
Difficulties
in
Government
will
occur
;
the
more
ambitious
and
discontented
Spirits
will
there
be
to
tame
and
keep
in
order
;
the
more
secret
Conspiracies
and
Underminings
of
Men
aggriev'd
and
disoblig'd
,
and
that
are
as
desirous
of
Government
as
he
that
sits
in
the
Throne
can
be
:
And
which
,
will
often
break
out
to
shake
and
discompose
,
if
not
to
overturn
the
present
Establishment
.
And
the
more
extensive
a
Princes
Dominions
are
,
the
more
must
there
be
employ'd
in
the
Government
of
them
,
and
those
,
Men
of
different
Interests
and
Inclinations
,
jealous
of
one
another
,
and
envious
at
the
Supreme
,
and
more
ready
to
carve
for
themselves
and
advance
their
own
Families
,
than
sincerely
to
endeavour
the
Prosperity
of
their
Master
.
This
is
found
very
true
,
and
the
Occasion
of
much
Trouble
and
Disquiet
,
to
Princes
that
have
Affairs
more
in
their
own
View
than
this
universal
Monarch
can
be
supposed
to
have
;
and
therefore
much
more
dangerously
must
he
sit
than
they
,
and
receive
much
more
Disquietude
and
Trouble
if
he
takes
Notice
of
the
Motion
of
his
great
Orb
;
and
if
he
does
not
,
where
is
the
Pleasure
of
governing
?
So
that
the
most
ample
Dominion
is
thickest
set
with
Thorns
and
Briars
while
enjoyed
,
and
in
continual
Danger
of
a
Ruin
;
which
must
perplex
him
that
is
sensible
of
it
,
with
numberless
Fears
and
Jealousies
,
and
anxious
Thoughts
how
to
secure
his
Throne
:
And
he
that
is
careless
and
unsensible
,
and
leaves
the
Fatigues
of
Government
to
Others
,
and
spends
his
Days
in
nothing
but
Ease
and
Luxury
;
is
an
Emperour
in
Title
only
,
and
may
soon
,
for
any
thing
he
knows
,
be
not
so
much
as
that
.
The
one
leads
a
Life
of
Vanity
,
the
other
of
Vexation
of
Spirit
.
That
't
is
easier
to
obey
than
to
govern
,
is
an
usual
and
very
true
Saying
;
and
would
be
so
,
were
Thrones
not
near
so
slippery
as
they
are
;
and
I
am
sure
't
is
very
much
happier
for
a
Man
never
to
have
had
such
Height
of
Power
and
Dominion
,
than
ever
to
see
himself
thrown
down
and
laid
in
the
Dust
.
The
very
Danger
of
so
great
a
Fall
,
is
enough
to
fill
ones
Breast
with
great
.
Disorder
,
so
great
,
as
that
all
the
Gauderies
of
Grandeur
shall
lose
their
Taste
,
and
become
insipid
to
him
,
and
actually
to
fall
(
as
many
glorious
Princes
have
already
done
)
is
the
greatest
Misery
that
can
be
experienc'd
upon
earth
.
The
short
is
,
Empire
and
Dominion
,
fancy
it
how
great
soever
,
is
at
best
very
troublesome
and
disquieting
;
and
so
uncertain
,
as
that
it
not
seldom
ends
in
the
very
Depth
of
Ruin
.
And
as
for
the
Honour
that
goes
along
with
it
,
glorious
Titles
,
low
Obeisance
,
and
the
like
;
all
of
this
Nature
is
so
perfectly
empty
,
and
utterly
ineffective
of
any
thing
that
's
truly
good
and
Profitable
to
a
Man
,
that
't
is
of
all
things
the
most
despicable
and
of
least
Regard
:
And
though
't
is
fit
Inferiours
should
pay
it
where
't
is
due
,
yet
unless
an
inward
Veneration
of
the
Mind
,
attends
that
outward
Respect
of
the
Body
,
a
great
Man
is
so
far
from
being
honoured
by
it
,
that
't
is
the
greatest
Mockery
and
Abuse
that
can
be
.
And
because
no
great
Man
can
tell
whether
he
is
inwardly
reverenced
or
no
,
neither
can
force
any
Man
so
to
honour
him
against
his
Will
;
't
is
a
very
great
Weakness
for
him
to
set
any
great
Value
upon
outward
Respect
,
which
for
ought
he
knows
,
nay
,
in
all
likelyhood
may
be
,
an
Affront
rather
than
an
Honour
to
him
.
And
this
is
what
Honour
,
Power
and
Dominion
amount
to
.
Having
thus
given
in
an
impartial
Account
,
and
that
confirmed
by
the
Experience
of
Solomon
,
who
enjoy'd
it
all
to
the
Full
,
of
the
Sum
Total
of
what
this
World
can
afford
,
that
can
pretend
to
be
of
any
Worth
and
Esteem
;
by
examining
the
Three
Particulars
in
which
is
contained
all
that
is
valuable
in
it
;
namely
,
the
Lust
of
the
Flesh
,
the
Lust
of
the
Eye
,
and
the
Pride
of
Life
:
Let
us
now
weigh
Religion
against
it
,
and
see
which
does
preponderate
,
which
is
the
most
weighty
and
substantial
Good
,
and
consequently
,
whether
the
Merchant
in
the
Parable
did
wisely
or
no
,
in
selling
all
that
he
had
that
he
might
purchase
this
Pearl
,
and
be
Master
of
this
Treasure
?
And
we
shall
consider
Religion
in
a
twofold
Respect
,
with
Relation
to
this
World
as
well
as
the
other
.
And
first
,
as
for
the
Value
of
Religion
with
Relation
to
this
World
;
what
is
of
greater
Esteem
than
Peace
and
Quietness
,
Contentment
and
Satisfaction
of
Mind
,
a
Long
and
Healthy
Life
here
,
and
a
comfortable
expectation
of
a
much
better
endless
Life
in
the
Regions
of
Glory
?
And
all
this
,
Religion
is
the
only
sure
Way
to
attain
.
What
the
World
it
self
affords
we
have
seen
cannot
make
us
happy
in
it
;
its
Riches
,
and
Pleasures
,
and
Honours
,
and
Power
,
and
Dominion
are
empty
and
unsatisfying
;
and
indeed
,
the
Parent
of
nothing
but
Vexation
of
Spirit
:
And
therefore
I
shall
wave
the
Enquiry
how
far
Religion
is
conducive
to
these
things
;
though
it
might
be
made
apparent
,
that
this
is
the
surest
Way
even
to
become
rich
,
to
live
Pleasantly
,
and
with
Honour
and
Respect
:
and
as
for
Dominion
,
to
govern
a
Mans
self
,
which
Religion
only
teaches
,
is
more
than
to
govern
the
World
.
Now
,
as
to
Peace
and
Quietness
,
which
are
Blessings
of
the
first
Magnitude
,
and
indeed
give
a
Relish
to
every
thing
else
;
for
without
them
neither
Riches
,
nor
Honour
,
nor
even
Health
and
Life
it self
sits
easie
:
That
Religion
is
the
only
sure
Way
to
procure
these
great
Blessings
,
and
that
both
in
Private
and
in
Publick
,
Abroad
with
others
,
and
at
Home
in
a
Mans
own
Breast
,
will
soon
be
evident
.
As
for
Peace
and
Quietness
in
our
Intercourse
with
others
,
Religion
does
manifestly
tend
to
procure
that
,
upon
these
two
Accounts
.
(
1.
)
Because
it
forbids
the
offering
any
Injuries
.
(2)
Because
it
forbids
returning
any
.
Now
that
which
embroils
the
World
,
and
is
the
Occasion
of
all
Contention
,
being
the
doing
and
Retaliating
Harms
and
ill
Turns
,
and
Religion
so
strictly
commanding
us
to
love
our
Neighbours
as
our selves
,
to
do
to
others
nothing
but
what
in
like
Circumstances
we
would
be
willing
to
receive
from
others
;
and
to
forgive
if
any
have
done
injuriously
by
us
,
as
we
hope
to
be
forgiven
by
God
at
the
Day
of
Judgment
:
'T
is
plain
that
were
our
holy
Religion
sincerely
embrac'd
,
and
had
its
due
Influence
upon
the
Minds
of
Men
,
the
World
might
(
in
the
Literal
Sense
of
the
Words
)
beat
their
Swords
into
Plough-Shares
,
and
their
Spears
into
Pruning-Hooks
,
and
need
not
learn
War
any
more
;
nothing
would
then
hurt
in
God's
holy
Mountain
:
And
the
World
would
be
what
God
at
first
design'd
it
;
a
Paradise
of
Happiness
,
and
Mankind
a
Family
of
Love
.
And
as
for
Peace
and
Quiet
at
Home
,
in
a
Mans
own
Breast
,
and
without
which
all
other
Peace
would
lose
its
Relish
,
Religion
is
the
only
Way
to
attain
that
Blessing
.
For
as
long
as
there
is
such
a
thing
as
Conscience
(
which
there
will
be
as
long
as
a
Man
is
in
any
Possibility
of
Salvation
)
it
will
do
its
Office
freely
and
impartially
,
and
lash
the
Soul
that
sins
,
as
often
as
it
sins
,
and
fill
it
full
of
Horror
and
Confusion
and
dreadful
Apprehensions
of
the
just
Vengeance
of
God
at
the
Day
of
Retribution
.
There
is
no
Peace
,
saith
my
God
,
to
the
wicked
;
but
their
Souls
are
like
the
troubled
Sea
which
cannot
rest
,
and
whose
Waters
cast
up
Mire
and
Dirt.
But
a
good
Mans
Breast
is
quiet
and
serene
,
full
of
the
Joys
of
Innocence
,
and
the
Applauses
of
a
Conscience
void
of
Offence
both
towards
God
and
Man
.
And
as
Peace
and
Quietness
,
so
Contentment
and
Satisfaction
of
Mind
,
is
the
natural
Product
of
Religion
,
and
of
that
only
.
Without
Contentment
of
Mind
,
no
Condition
how
good
soever
in
its
self
,
is
pleasing
,
and
with
it
,
every
Condition
is
:
For
Happiness
consists
in
the
Proportion
of
the
Object
to
the
Desire
,
and
he
that
has
the
whole
of
what
this
World
can
afford
,
if
he
desires
still
more
,
and
thinks
his
present
Condition
not
good
enough
;
is
by
many
Degrees
less
happy
than
he
that
must
drudge
for
his
living
,
but
yet
is
contented
with
his
Lot
.
Happiness
consists
not
in
Abundance
;
he
only
is
indeed
a
happy
Man
,
that
is
so
wise
as
to
enjoy
his
present
Portion
,
and
knows
how
patiently
to
endure
a
worse
Condition
,
and
dreads
a
base
and
wicked
Action
,
however
gainful
and
advantagious
it
may
be
,
even
worse
than
Death
.
And
he
'll
for
ever
be
a
Slave
that
can't
be
satisfied
with
a
little
.
But
the
contented
Man
is
always
easy
under
his
present
Lot
;
and
if
his
Fortune
will
not
rise
to
what
he
could
desire
,
he
will
bring
his
Desires
down
to
his
Fortune
;
and
so
be
sure
of
Happiness
,
because
by
this
means
his
Desires
and
his
Fortune
bear
a
due
Proportion
to
one
another
.
And
truly
,
so
various
are
the
Turns
of
Fortune
here
,
so
many
unexpected
Accidents
that
make
great
Changes
for
the
worse
in
Mens
Circumstances
of
Life
,
and
which
't
is
utterly
out
of
their
Power
to
have
any
Influence
upon
so
as
to
amend
;
that
were
there
not
this
Remedy
of
making
our
Minds
comply
with
the
Event
,
and
taking
out
the
Sting
and
Venom
of
it
by
Acquiescence
and
Contentment
and
Contraction
of
our
Desires
,
Man
would
be
the
most
miserable
Creature
upon
the
Face
of
the
Earth
.
But
he
that
has
learned
and
can
apply
this
Remedy
,
whatever
he
may
suffer
from
without
,
has
a
Power
still
ready
of
turning
it
into
Good
;
and
though
he
can't
prevent
the
Accident
,
yet
he
can
prevent
its
doing
him
a
Mischief
.
Now
this
excellent
Remedy
for
the
Calamities
of
Life
,
Religion
best
of
all
teaches
us
.
For
in
the
first
place
it
teaches
us
that
God
is
the
great
Governour
of
the
World
,
and
with
the
exactest
Wisdom
,
and
Justice
,
and
Goodness
disposes
all
things
;
and
consequently
,
that
all
Events
are
as
they
should
be
,
and
upon
the
whole
Account
ordered
for
the
Best
:
For
there
is
no
Possibility
of
amending
what
is
done
with
infinite
Wisdom
,
and
Justice
,
and
Goodness
.
And
secondly
,
it
teaches
us
that
our
Interest
does
least
of
all
lie
in
this
World
,
where
we
are
but
Strangers
and
Foreigners
,
and
are
to
continue
but
for
a
little
while
;
and
that
our
Treasure
and
Inheritance
is
in
Heaven
,
which
is
our
native
Country
,
and
to
which
e're
long
we
shall
be
recall'd
,
and
our
Glory
and
Happiness
there
be
the
more
increas'd
,
as
we
have
more
patiently
and
contentedly
submitted
to
God's
Pleasure
here
upon
Earth
.
And
a
hearty
thorough
Perswasion
of
these
two
things
,
will
certainly
teach
a
Man
to
know
,
with
St.
Paul
,
How
to
abound
and
how
to
want
,
and
in
every
Condition
to
be
content
.
And
for
this
,
Christianity
gives
the
clearest
Evidence
,
even
the
Word
of
God
himself
,
who
cannot
lye
;
as
no
Man
can
be
to
learn
that
has
read
the
Scriptures
.
But
Irreligion
on
the
contrary
,
is
the
great
Destroyer
of
Content
,
and
fills
the
Soul
with
continual
Vexations
,
and
makes
every
cross
Accident
doubly
evil
by
Impatience
.
For
first
,
the
ungodly
have
not
God
in
all
their
Thoughts
,
are
wholly
taken
up
with
second
Causes
,
and
look
upon
things
as
the
Effect
of
Chance
and
Fortune
;
and
so
when
Crosses
come
upon
them
,
or
ill
Fortune
,
as
they
call
it
,
they
grow
querulous
and
out
of
all
Patience
;
and
as
for
divine
Providence
,
that
's
wholly
unregarded
,
unless
it
be
to
revile
it
and
impiously
to
call
in
question
the
Goodness
and
Justice
of
its
Disposals
.
And
so
,
that
which
in
Affliction
is
the
greatest
Cordial
of
all
,
Irreligion
either
wholly
deprives
the
Soul
of
,
or
turns
it
into
Poison
;
and
instead
of
disarming
a
Misfortune
by
humble
Submission
to
the
infinitely
wise
,
and
just
,
and
good
Disposals
of
the
great
Governour
of
all
things
,
adds
a
thousand
sharper
things
to
it
,
and
makes
that
become
intolerable
,
which
Religion
would
have
made
to
sit
light
and
easy
.
Again
,
Content
is
destroyed
by
Irreligion
,
because
it
perswades
Men
that
their
whole
Interest
lies
here
below
;
either
by
making
them
believe
there
is
no
such
thing
as
another
World
,
or
else
by
engaging
them
so
fast
to
this
,
as
to
hinder
their
attending
to
any
thing
beyond
this
Life
:
And
the
Effect
of
this
is
great
eagerness
in
acquiring
these
lower
Goods
,
impatient
Desires
of
still
more
and
more
of
the
World
,
as
that
in
which
is
concentred
their
whole
Happiness
.
And
what
else
can
be
the
Consequence
of
this
amidst
the
great
uncertainties
that
attend
these
sublunary
things
,
but
a
World
of
Trouble
and
Discontent
,
answerable
to
those
numerous
cross
Accidents
and
Disappointments
which
every
Condition
is
full
of
from
the
highest
to
the
lowest
?
Every
unlucky
Hit
to
such
Men
is
like
a
Dagger
stabbing
to
the
very
Heart
;
for
that
which
a
Man
looks
upon
as
his
chief
Good
he
can
by
no
means
endure
to
have
lessened
and
impaired
:
And
the
World
being
so
full
of
such
vexatious
Mishaps
,
how
full
of
Wounds
must
be
the
Spirit
of
an
ungodly
Worldling
!
And
as
Content
,
so
Satisfaction
of
Mind
,
which
is
much
more
than
a
submissive
Acquiescence
in
our
present
Condition
,
and
supposes
a
Happiness
that
is
compleat
and
full
.
This
is
a
Blessing
which
nothing
but
sincere
Religion
can
ever
make
the
Soul
experience
:
And
he
only
that
has
learned
to
make
God
the
chief
Object
of
his
Affections
and
Desires
,
can
indeed
know
what
Satisfaction
is
.
For
every
thing
besides
God
is
unsatisfying
,
because
flitting
and
momentary
,
and
very
imperfect
,
and
empty
of
that
infinite
Good
which
is
the
only
adequate
Object
of
that
infinite
Desire
of
Happiness
which
is
in
the
Soul
of
Man
.
This
is
the
Reason
that
Men
are
so
constantly
disappointed
in
their
Expectation
of
Happiness
from
the
Enjoyment
of
this
World
's
Good
;
let
them
continually
have
what
they
desire
(
which
yet
is
too
much
to
be
rationally
supposed
of
any
Man
)
and
enjoy
it
fully
and
without
Controul
,
yet
still
there
will
be
something
wanting
to
compleat
their
Happiness
,
something
that
they
desire
still
further
;
and
so
the
Soul
is
continually
baulk'd
of
her
Expectation
,
and
still
at
a
Loss
for
Happiness
,
and
continual
Longings
and
Desires
,
and
as
continual
Disappointments
,
are
her
Portion
in
this
World
.
And
what
's
more
uneasie
and
vexatious
than
such
a
Condition
as
this
?
What
more
deplorable
than
even
by
Fruition
it self
to
be
made
unhappy
?
What
other
Refuge
has
the
miserable
Soul
in
this
Case
,
than
to
take
off
her
Affections
from
these
empty
Nothings
here
below
,
and
as
Religion
directs
,
fix
them
upon
him
who
is
the
supreme
Good
,
and
will
abide
the
Test
of
an
eternal
Fruition
.
In
the
Enjoyment
of
him
must
needs
be
infinite
Satisfaction
,
because
there
is
no
real
Good
that
we
can
possibly
desire
,
but
is
in
the
divine
Nature
in
the
highest
Degree
of
Excellency
and
Perfection
;
and
that
not
only
for
a
Time
,
but
to
all
Eternity
.
All
the
Capacities
of
the
Soul
must
needs
be
fill'd
with
an
infinite
Good
,
and
intirely
rest
in
it
as
in
the
very
Center
of
Happiness
.
Thirdly
,
Religion
is
of
very
great
Value
with
Respect
to
this
World
,
because
't
is
so
greatly
conducive
to
a
long
and
healthy
Life
in
it
.
Long
Life
and
Health
is
that
which
all
People
naturally
covet
,
and
is
indeed
a
very
great
Blessing
;
and
that
not
only
because
the
longer
Men
live
and
the
more
vigorous
they
are
,
the
longer
and
more
fully
they
enjoy
,
or
at
least
hope
to
enjoy
the
good
things
of
this
World
(
which
yet
with
too
many
is
the
main
Consideration
)
but
likewise
and
chiefly
because
they
have
more
Time
and
greater
Opportunities
to
provide
for
the
Happiness
of
the
eternal
Life
to
come
,
and
heap
up
still
greater
Treasures
of
Glory
in
the
Kingdom
of
Heaven
.
Now
this
great
Blessing
nothing
is
more
likely
to
help
a
Man
to
than
Religion
.
For
,
First
,
it
engages
Men
to
live
regularly
and
temperately
,
moderates
the
Appetites
of
eating
and
drinking
,
and
curbs
the
exorbitant
Desires
of
the
flesh
;
and
by
allowing
no
more
than
is
necessary
to
the
Comfortable
Support
of
Nature
,
makes
no
Provision
for
those
many
destructive
Diseases
which
are
always
the
Attendants
of
Excess
.
How
many
of
the
meaner
Sort
by
Labour
and
course
Fare
protract
their
Days
,
than
of
the
Rich
who
live
in
Ease
and
Luxury
?
And
the
Reason
is
plain
,
because
the
poor
Man's
scanty
Fortune
will
not
allow
him
to
exceed
,
but
keeps
him
within
the
Bounds
of
Moderation
and
Temperance
,
and
forces
him
to
be
content
with
a
little
;
whereas
the
rich
have
many
and
great
Temptations
to
Luxury
and
Excess
,
and
seldom
are
so
religious
as
to
resist
them
,
and
so
too
frequently
feel
the
sad
Effects
of
Intemperance
and
live
out
but
half
their
Days
.
But
now
,
Religion
is
a
kind
of
voluntary
Poverty
,
and
helps
Men
to
all
the
Blessings
of
a
mean
Condition
,
though
rich
and
out
of
Danger
of
the
Sting
of
it
;
and
by
introducing
Temperance
and
Moderation
into
the
Families
of
the
wealthy
,
brings
with
it
Health
and
long
Life
,
which
otherwise
would
seldom
be
found
but
in
the
Cottages
of
the
Poor
.
Again
,
Religion
is
greatly
conducive
to
a
long
and
healthy
Life
,
because
it
regulates
the
Passions
,
keeps
the
Soul
quiet
and
in
a
Calm
;
which
has
no
little
Influence
upon
the
Health
and
Welfare
of
the
Body
.
That
the
Passions
of
the
Mind
do
very
much
affect
the
Body
,
is
undeniable
;
and
when
they
are
excessive
,
nothing
more
shakes
and
discomposes
the
whole
Man
.
Even
Joy
,
which
one
would
think
should
be
innocent
enough
,
has
sometimes
been
so
violent
as
to
overcharge
Persons
and
leave
them
dead
,
and
Grief
has
been
often
fatal
,
and
Envy
is
the
worst
Sort
of
Consumption
,
and
leaves
visible
Tokens
of
it
upon
the
Countenance
,
and
Love
has
had
many
Martyrs
,
and
Anger
is
a
great
Impoverisher
of
the
Animal
Spirits
,
and
oftentimes
makes
a
Man
his
own
Executioner
,
and
engages
in
such
Scuffles
and
hot
Inconsiderate
Actions
,
as
not
seldom
end
in
Wounds
and
Death
.
Every
Excess
of
Passion
of
what
kind
soever
,
is
naturally
a
great
Impairer
of
Health
at
least
,
and
the
often
Repetitions
of
it
,
the
ready
Way
to
destroy
it
;
Nature
not
being
able
to
bear
such
violent
Concussions
long
,
without
being
much
weaken'd
and
shatter'd
by
them
:
Like
the
Walls
of
a
Castle
,
which
,
how
strong
soever
,
will
receive
Damage
by
every
furious
Battery
,
and
unless
reliev'd
,
must
at
length
fall
before
the
Cannons
Irresistible
Force
.
But
now
,
Religion
prevents
all
this
Mischief
;
and
by
regulating
and
reducing
to
Moderation
these
Passions
of
the
Soul
,
makes
the
Mind
calm
and
quiet
,
and
keeps
the
Spirits
in
an
Aequipoise
;
and
the
Body
consequently
is
undisturb'd
,
feels
no
Violence
,
nor
is
hurried
on
to
dangerous
and
destructive
Actions
;
but
Nature
goes
on
evenly
in
making
Provision
for
its
Health
and
Support
,
and
it
enjoys
its
Strength
and
Beauty
as
in
the
Times
of
Quietness
and
Peace
.
In
the
last
Place
,
a
comfortable
Expectation
of
a
much
better
and
endless
Life
in
the
Regions
of
Glory
,
can
spring
from
nothing
but
sincere
Religion
;
and
therefore
Religion
is
of
very
great
Value
with
Respect
to
this
world
.
For
what
can
be
of
greater
value
and
more
to
be
desired
in
this
Valley
of
Tears
,
this
World
of
Sin
,
and
Sorrow
,
and
Ignorance
,
Vexation
,
and
Disappointment
,
than
to
have
a
well
grounded
Hope
that
't
will
not
be
always
so
with
us
?
That
there
will
be
a
Time
when
all
Tears
shall
be
wip'd
from
our
Eyes
,
and
Sin
and
Misery
be
at
an
End
for
ever
?
That
we
shall
one
Day
be
disentangled
from
the
Clog
of
Flesh
,
the
Prison
Doors
set
open
,
and
our
captiv'd
Souls
set
free
,
and
with
Joy
unspeakable
and
full
of
Glory
,
return
to
the
great
Father
of
Spirits
,
and
with
the
full
Vigour
of
all
their
Faculties
contemplate
and
enjoy
the
only
satisfying
Good
?
That
instead
of
Floods
of
Years
,
there
shall
then
be
Rivers
of
Pleasures
flowing
in
upon
us
to
all
Eternity
;
Halleluia's
instead
of
Groans
and
mournfull
Accents
;
the
triumphant
Rejoycings
of
eternal
beatified
Spirits
instead
of
the
bitter
Complaints
of
miserable
Mortals
;
and
in
a
word
,
Love
in
its
Perfection
instead
of
Quarrels
and
Discontents
,
Envy
,
and
Hatred
,
and
Malice
,
and
Revenge
,
and
all
the
dire
Attendants
of
them
?
That
instead
of
spiritual
Blindness
and
Ignorance
of
the
most
concerning
Truths
(
for
here
we
know
but
in
Part
,
and
see
through
a
Glass
darkly
)
we
shall
e're
long
,
be
admitted
to
contemplate
Truth
it self
,
and
know
as
we
are
known
,
and
shall
see
God
as
he
is
,
and
in
him
all
things
?
For
God
is
Light
.
What
can
be
more
valuable
than
such
a
chearing
Expectation
as
this
!
How
will
it
sweeten
all
the
Troubles
of
this
Mortal
Life
and
be
a
sensible
Foretaste
of
the
Glory
that
shall
hereafter
be
revealed
!
But
now
,
nothing
can
create
such
a
Hope
as
this
but
sincere
Religion
;
for
God
is
infinitely
pure
and
holy
,
and
into
his
Presence
no
unclean
thing
can
enter
.
And
't
is
expresly
said
in
the
Revelations
of
his
Will
,
That
without
Holiness
no
Man
shall
see
the
Lord
.
A
wicked
Mans
Breast
that
is
not
seared
,
can
be
full
of
nothing
but
the
dire
Reflections
of
an
enrag'd
Conscience
,
and
dreadful
forebodings
of
the
Wrath
to
come
.
The
Miseries
he
feels
in
this
World
are
but
as
the
Beginnings
of
his
eternal
Sorrows
;
and
while
he
continues
in
his
Rebellion
against
God
,
he
can
expect
nothing
but
new
Expresses
of
his
Indignation
here
,
and
to
be
doom'd
to
the
Portion
of
the
Devil
and
his
Angels
at
the
Day
of
Judgment
.
He
only
that
has
liv'd
piously
in
this
World
can
with
any
Comfort
think
upon
a
future
State
:
But
to
him
that
has
led
this
First
Life
by
the
Rule
of
Religion
,
and
serv'd
his
Maker
in
Sincerity
of
Heart
,
no
Joy
comparable
to
that
which
he
experiences
when
he
thinks
of
being
dissolv'd
,
and
conducted
to
the
Embraces
of
his
Saviour
,
in
the
Kingdom
of
Heaven
,
where
he
shall
be
for
ever
with
him
,
and
unspeakably
happy
in
the
Joy
of
his
dear
Lord
.
And
thus
much
for
the
Value
of
Religion
with
Relation
to
this
World
.
It
is
the
Parent
of
the
most
perfect
Peace
and
Quietness
,
Content
and
Satisfaction
of
Mind
,
of
a
long
and
healthy
Life
here
,
and
of
a
comfortable
Expectation
of
a
glorious
Immortality
in
the
Regions
of
Blessedness
.
And
were
this
all
that
could
be
said
of
it
,
I
question
not
but
to
any
considering
Man
,
it
would
appear
to
be
a
Jewel
of
inestimable
Price
;
that
nothing
the
whole
World
can
afford
is
comparable
to
it
;
and
that
he
is
the
wisest
Man
,
who
,
with
the
Merchant
in
the
Parable
,
immediately
parts
with
all
that
stands
in
Competition
with
Religion
,
and
would
hinder
him
in
the
Performance
of
the
Duties
of
it
.
But
this
is
far
from
all
;
Godliness
has
not
only
a
Promise
of
the
Life
that
now
is
,
but
also
,
and
chiefly
of
that
which
is
to
come
:
And
,
if
it
appears
to
be
so
inestimable
a
Treasure
when
we
look
no
further
than
this
Life
,
what
shall
we
think
of
it
when
we
contemplate
that
exceeding
Weight
of
Glory
which
shall
be
its
Reward
in
Heaven
!
The
Happiness
that
will
crown
Religion
in
the
other
World
,
springing
from
the
same
Fountain
from
whence
do
flow
the
Felicities
of
God
himself
;
(
i.
e.
)
it
consisting
in
an
intimate
View
and
full
Enjoyment
of
the
Beauties
and
Perfections
of
the
Divine
Nature
(
for
so
St.
John
,
1
Joh.
3.2
.
We
shall
see
God
as
he
is
.
)
It
must
needs
be
inexpressible
:
Nay
,
the
very
Contemplation
of
it
is
too
bright
for
Minds
darkned
with
Flesh
,
the
Splendors
of
it
flash
too
strongly
upon
our
feeble
Sense
now
we
are
in
the
Body
,
and
too
long
and
closely
gaz'd
on
will
rather
dazle
than
enlighten
our
Understandings
.
No
Mortal
Man
can
see
God's
Face
and
live
;
and
therefore
most
true
is
that
of
the
Apostle
,
Eye
hath
not
seen
,
nor
Ear
heard
,
neither
can
it
enter
into
the
Heart
of
Man
to
conceive
the
things
that
God
hath
reserv'd
for
those
that
love
him
.
Indeed
,
this
includes
all
that
can
possibly
be
imagin'd
of
Excellence
,
and
much
more
than
we
poor
ignorant
benighted
Creatures
can
imagin
.
For
God
is
the
Fountain
of
Being
,
and
consequently
of
Perfection
:
All
that
is
charming
and
truly
desirable
in
Nature
,
to
our
Senses
,
or
to
our
Understandings
,
in
the
visible
or
invisible
Creation
;
is
but
a
Stream
from
this
divine
Fountain
,
and
is
in
him
ininfinitely
greater
Excellency
.
For
,
he
is
Beauty
,
and
Goodness
,
and
Harmony
it self
.
And
therefore
,
since
Religion
will
bring
us
to
such
a
Happiness
as
the
Vision
and
Enjoyment
of
this
chief
Good
;
what
can
compare
with
it
for
Value
?
The
Depth
says
,
't
is
not
in
me
,
and
the
Sea
says
,
't
is
not
with
me
;
Man
knoweth
not
the
Price
thereof
,
neither
is
it
found
in
the
Land
of
the
Living
.
It
cannot
be
valued
with
the
Gold
of
Ophir
,
with
the
precious
Onyx
or
the
Saphire
;
no
mention
shall
be
made
of
Coral
or
Pearls
,
for
the
Price
of
Wisdom
is
above
Rubies
,
Job
28.13
.
&c.
Such
then
being
the
Excellency
of
Religion
,
that
it
is
above
all
things
conducive
to
the
Happiness
of
Man
in
this
World
,
and
will
bring
him
to
the
Enjoyment
of
God
himself
to
eternal
Ages
,
when
this
short
Life
is
ended
;
and
the
whole
that
the
World
can
afford
,
amounting
to
no
more
,
by
the
Confession
of
one
that
enjoy'd
it
all
to
the
Full
,
than
Emptiness
and
Disappointment
,
Vanity
and
Vexation
of
Spirit
here
;
and
if
the
Word
of
God
be
true
,
an
eternal
Banishment
from
the
supreme
Good
shall
at
last
be
their
Punishment
,
who
love
this
worthless
World
,
more
than
Religion
and
their
Maker
:
These
things
being
duly
weighed
and
considered
,
let
any
Man
in
his
Wits
say
,
which
is
of
greatest
Value
,
Religion
or
the
World
?
And
which
is
the
wisest
Man
,
he
that
ruins
his
Soul
for
the
Gain
of
even
the
whole
World
,
or
he
that
counts
all
these
sublunary
things
as
Dung
in
Comparison
with
Religion
,
and
is
ready
to
part
with
all
that
this
Earth
can
afford
him
for
the
Joys
of
a
good
Conscience
here
,
and
the
Glories
of
Heaven
hereafter
?
He
that
prefers
the
World
in
his
Choice
,
deprives
himself
of
the
greatest
Comfort
of
this
present
Life
,
and
parts
with
the
certain
Reversion
of
eternal
Happiness
in
Heaven
,
for
Pleasures
that
don't
deserve
that
Name
,
they
are
so
empty
and
unsatisfying
;
he
brings
most
exquisite
and
everlasting
Misery
upon
his
whole
self
Soul
and
Body
,
for
a
very
short
liv'd
imperfect
Gratification
of
his
brutal
Part
only
,
and
purchases
the
Torments
of
the
other
World
by
making
himself
unhappy
in
this
.
In
a
Word
therefore
,
as
much
as
to
be
like
God
in
Holiness
and
Happiness
is
to
be
preferr'd
before
being
like
the
Devil
in
Sin
and
Misery
;
as
much
as
Satisfaction
is
better
than
Disappointment
,
Peace
,
and
Quietness
,
and
Content
,
than
Vexation
and
continual
Disturbance
and
Perplexity
of
Mind
,
a
confirm'd
Health
and
long
Life
,
than
the
Diseases
and
hasty
Death
that
follows
Debauchery
,
and
the
comfortable
Expectation
of
being
for
ever
happy
with
Saints
and
Angels
,
and
the
blessed
God
in
the
Coelestial
Paradise
,
than
the
confounding
Dread
of
the
Judgment
of
the
great
Day
:
As
much
as
Immortality
is
more
to
be
prized
than
a
Life
of
a
Span
long
,
and
the
Enjoyment
of
the
chief
Good
,
than
the
Pleasures
of
a
Swine
;
of
so
much
gerater
Value
is
Religion
than
all
that
this
World
can
afford
,
and
indeed
the
only
desirable
Treasure
,
and
a
Pearl
of
inestimable
Price
.
And
now
,
if
what
has
been
hitherto
discours'd
be
true
,
the
Application
is
easy
.
If
Religion
be
of
all
things
the
most
precious
,
let
us
make
it
more
and
more
our
Endeavour
to
inrich
our
Souls
with
this
Treasure
,
to
adorn
our
rational
Nature
with
this
Pearl
of
great
Price
;
and
with
the
Merchant
in
the
Parable
,
think
nothing
too
much
to
part
with
,
that
we
may
purchase
that
Heavenly
Wisdom
which
will
make
us
wise
to
Salvation
.
For
,
sound
Wisdom
,
as
the
wise
King
expresses
it
,
is
a
Tree
of
Life
to
those
that
lay
hold
upon
her
,
and
happy
is
every
one
that
retaineth
her
.
She
shall
give
to
thine
Head
an
Oranment
of
Grace
,
and
a
Crown
of
Glory
shall
she
deliver
to
thee
.
But
,
he
that
would
have
this
Wisdom
,
and
find
this
Pearl
,
must
not
only
wish
and
desire
,
but
,
with
the
Merchant
in
the
Parable
,
diligently
seek
it
;
seek
and
ye
shall
find
,
says
our
Lord
;
That
if
we
seek
Wisdom
as
Silver
,
and
search
for
her
as
for
hid
Treasure
,
then
shall
we
understand
the
Fear
of
the
Lord
,
and
find
the
Knowledge
of
God
.
Religion
is
not
acquired
without
Diligence
;
for
though
it
be
the
Gift
of
God
,
yet
the
Soul
must
be
prepared
to
receive
it
;
all
evil
Habits
must
be
broke
and
rooted
up
,
and
pious
Dispositions
planted
in
their
Room
,
and
the
Temper
of
the
Mind
changed
by
Repentance
,
and
all
the
Powers
of
the
whole
Man
become
pliable
to
the
Motions
of
the
Spirit
of
Holiness
before
the
divine
Likeness
can
be
formed
in
the
Soul
.
And
though
't
is
the
Grace
of
God
that
enables
us
to
go
thus
far
(
for
without
it
we
can
do
nothing
)
yet
our
own
Concurrence
and
Co-operation
with
his
Grace
is
necessary
to
bring
the
blessed
Work
of
Regeneration
to
Perfection
.
An
obstinate
Resistance
of
preventing
Grace
will
grieve
and
quench
that
Life-giving
Spirit
;
and
such
a
Soul
shall
know
no
more
of
Religion
,
than
that
it
was
invited
to
it
,
but
rejected
the
Offer
,
and
might
have
been
happy
in
the
Enjoyment
of
so
great
a
Treasure
,
but
it
would
not
.
But
,
when
a
Soul
with
Joy
embraces
the
Motions
of
the
holy
Spirit
to
a
new
Life
,
and
makes
it
her
great
Endeavour
to
remove
all
Obstacles
out
of
the
Way
,
that
they
may
make
a
due
Impression
,
and
hungers
and
thirsts
after
new
Degrees
of
Righteousness
;
This
Soul
shall
be
fill'd
with
the
Treasures
of
the
divine
Grace
,
and
the
Power
of
Godliness
will
be
visible
in
all
Manner
of
holy
Conversation
.
But
this
can't
be
perform'd
without
a
watchful
persevering
Diligence
;
there
is
so
much
Opposition
from
within
and
without
to
this
great
Business
,
that
like
Nehemiah's
Labourers
,
Swords
in
our
Hands
,
and
fight
and
strive
,
that
we
may
carry
on
the
Building
of
a
living
Temple
for
our
God
,
and
make
our
Souls
Houses
of
Prayer
,
adorn'd
with
religious
Affections
,
and
sit
to
receive
him
that
hates
Iniquity
.
He
that
is
thus
diligent
shall
grow
rich
towards
God
,
and
daily
increase
in
the
Knowledge
and
Love
of
him
,
'till
Mortality
shall
be
swallow'd
up
of
Life
;
and
then
all
the
Labours
of
Religion
shall
for
ever
be
at
an
End
,
and
nothing
remain
for
the
happy
Soul
to
do
but
to
enjoy
to
all
Eternity
the
glorious
Rewards
of
it
.
Let
us
all
therefore
be
stedfast
unmoveable
,
and
always
abound
in
this
Work
of
the
Lord
,
for
as
much
as
we
know
our
Labour
shall
not
be
in
vain
;
and
to
our
diligent
Pursuit
of
this
inestimable
Treasure
of
Religion
,
let
us
add
frequent
and
earnest
Prayer
to
God
,
who
is
the
only
Giver
of
every
good
and
perfect
Gift
,
that
he
would
send
down
Wisdom
from
his
holy
Heaven
,
that
being
present
,
she
may
labour
with
us
,
that
we
may
know
what
is
pleasing
in
his
Sight
,
and
set
our selves
to
do
it
with
all
Alacrity
,
running
with
Diligence
and
Patience
the
Race
that
is
set
before
us
,
looking
unto
Jesus
the
Author
and
Finisher
of
our
Faith
;
who
for
the
Joy
that
was
set
before
him
,
endur'd
the
Cross
,
despising
the
Shame
,
and
is
set
down
at
the
Right
Hand
of
the
Throne
of
God
.
remembring
that
we
also
shall
reap
in
due
Season
if
we
faint
not
:
And
if
we
part
with
all
the
vile
Affections
for
the
Sake
of
Religion
in
this
World
,
and
are
ready
in
Preparation
of
Mind
to
suffer
any
worldly
Loss
,
even
to
that
of
Life
it self
for
the
Sake
of
Jesus
and
his
Truth
;
we
shall
find
such
a
Recompence
of
Reward
in
the
Kingdom
of
Heaven
,
as
will
abundantly
compensate
all
our
Sufferings
here
;
for
our
light
Affliction
which
is
but
for
a
Moment
,
worketh
for
us
a
far
more
exceeding
and
eternal
Weight
of
Glory
.
Happy
is
the
Exchange
of
all
that
this
World
can
afford
for
a
Jewel
of
so
great
Price
as
Religion
,
and
for
such
inexhaustible
Treasures
of
Bliss
as
are
reserved
to
Reward
it
in
the
Presence
of
God
.
What
is
our
greatest
Interest
therefore
let
us
before
all
things
persue
,
and
where
our
Treasure
is
,
there
let
our
Hearts
be
also
.
The
PRAYER
.
I.
O
Mercifull
Jesu
!
Who
hast
prepared
for
us
a
Treasure
in
Heaven
,
and
taught
us
the
Way
to
attain
it
,
and
warn'd
us
of
the
Emptiness
of
this
World
's
Good
,
that
we
may
not
be
allur'd
by
its
Temptrations
to
leave
the
Way
to
Life
;
enable
me
I
intreat
thee
so
stedfastly
to
attend
thy
divine
Instructions
,
that
I
may
more
and
more
daily
take
my
Love
from
that
which
does
not
,
cannot
satisfy
,
and
is
indeed
but
Vanity
and
Vexation
of
Spirit
,
and
fix
it
upon
that
which
is
above
all
things
valuable
:
That
so
,
I
may
be
convinc'd
by
a
happpy
Experience
,
that
true
Pleasure
,
and
Freedom
,
and
Happiness
,
is
only
to
be
met
with
in
thy
Service
;
and
that
I
am
so
little
design'd
for
the
Delights
of
the
World
and
of
Sense
,
that
the
longer
I
live
to
prove
them
,
the
less
capable
I
shall
be
of
their
Enjoyment
.
O
may
that
Peace
and
Tranquillity
within
my
own
Breast
,
that
Quiet
with
others
,
that
Health
and
Length
of
Days
which
is
in
the
Right
Hand
of
Religion
,
and
the
durable
Riches
and
true
Honour
that
is
in
her
Left
,
and
that
chearing
Expectation
of
Heaven
when
this
frail
Tabernacle
shall
be
dissolv'd
;
may
this
which
is
the
natural
Offspring
of
true
Piety
leave
so
lovely
an
Idea
of
it
upon
my
Soul
,
that
I
may
value
it
as
indeed
the
greatest
Treasure
,
and
a
Pearl
of
inestimable
Price
!
And
may
I
be
so
wise
,
as
where
my
Treasure
is
,
there
to
fix
my
Desires
,
and
thither
to
direct
my
Endeavours
,
and
part
with
every
thing
that
is
my
Hindrance
in
the
Acquisition
of
it
!
And
since
this
Pearl
is
not
cast
before
Swine
,
and
this
Treasure
must
be
diligently
sought
for
e're
it
be
found
:
Do
thou
so
purify
and
refine
my
Affections
,
that
I
may
above
all
things
,
hunger
and
thirst
after
Righteousness
,
and
diligently
search
for
this
saving
Wisdom
as
for
hid
Treasure
;
and
may
thy
blessed
Spirit
,
which
leadeth
into
all
Truth
,
so
guide
and
direct
me
in
my
Search
,
that
seeking
I
may
find
,
and
having
found
,
never
more
part
with
that
inestimable
Jewel
,
though
for
the
Gain
of
the
whole
World
,
but
rather
sell
all
,
even
Life
it self
to
secure
my
Possession
of
it
.
And
this
Wisdom
I
earnestly
beg
of
thee
O
Lord
,
who
art
the
Giver
of
every
good
and
perfect
Gift
,
through
the
Merits
of
Jesus
thy
beloved
Son
,
our
only
Saviour
.
Amen
.
PARABLE
IV.
Of
a
merciful
King
,
and
his
unmerciful
Servant
.
Matth.
xviii
.
23
,
24
,
25
,
26
,
27
,
28
,
29
,
30
,
31
,
32
,
33
,
34
,
35.
The
Kingdom
of
Heaven
is
likened
unto
a
certain
King
,
which
would
take
Account
of
his
Servants
.
And
when
he
had
begun
to
reckon
,
one
was
brought
unto
him
which
owed
him
Ten
Thousand
Talents
.
But
forasmuch
as
he
had
not
to
pay
,
his
Lord
commanded
him
to
be
sold
,
and
his
Wife
and
Children
,
and
all
that
he
had
,
and
Payment
to
be
made
.
The
Servant
therefore
fell
down
and
worshipped
him
,
saying
,
Lord
have
Patience
with
me
and
I
will
pay
thee
all
.
Then
the
Lord
of
that
Servant
was
moved
with
Compassion
,
and
loosed
him
,
and
forgave
him
the
Debt
.
But
the
same
Servant
went
out
,
and
found
one
of
his
Fellow-Servants
which
ought
him
an
Hundred
Pence
:
And
he
laid
hands
on
him
and
took
him
by
the
Throat
,
saying
,
pay
me
that
thou
owest
.
And
his
Fellow-Servant
fell
down
at
his
Feet
,
saying
,
have
Patience
with
me
and
I
will
pay
thee
all
.
And
he
would
not
;
but
went
and
cast
him
into
Prison
,
till
he
should
pay
the
Debt
.
So
when
his
Fellow-Servants
saw
what
was
done
,
they
were
very
sorry
,
and
came
and
told
unto
their
Lord
all
that
was
done
.
Then
his
Lord
,
after
that
he
had
called
him
,
said
unto
him
,
O
thou
wicked
Servant
,
I
forgave
thee
all
that
Debt
because
thou
desiredst
me
:
Shouldst
not
thou
also
have
Compassion
of
thy
Fellow-Servant
,
even
as
I
had
Pity
on
thee
?
And
his
Lord
was
wroth
,
and
delivered
him
to
the
Tormentors
,
till
he
should
pay
all
that
was
due
unto
him
.
So
also
shall
my
heavenly
Father
do
also
unto
you
,
if
ye
from
your
Hearts
forgive
not
everyone
his
Brother
their
Trespasses
.
THIS
Parable
was
spoken
upon
St.
Peter's
asking
our
Lord
,
how
often
shall
my
Brother
sin
against
me
and
I
forgive
him
?
Till
Seven
Times
?
To
which
Question
the
compassionate
Jesus
first
answers
directly
,
I
say
not
unto
thee
till
Seven
Times
,
but
till
Seventy
Times
Seven
:
And
then
illustrates
that
his
Answer
,
and
shews
how
great
Obligation
we
have
to
forgive
Injuries
,
and
how
sad
will
be
our
Punishment
if
we
do
not
;
in
the
Parable
above
written
.
In
which
Parable
,
there
are
two
things
in
general
to
be
considered
.
First
,
The
mercifull
Example
of
God's
Dealing
with
us
miserable
Sinners
,
who
lay
under
a
vast
Debt
to
his
Justice
;
express'd
by
a
King
's
taking
Account
of
his
Servants
,
&c.
and
forgiving
,
&c.
Secondly
,
His
great
Displeasure
against
those
that
will
not
imitate
that
his
compassionate
Example
,
in
forgiving
such
as
have
been
injurious
to
them
,
express'd
by
the
King
's
being
wroth
with
his
unmerciful
Servant
,
who
,
though
he
receiv'd
so
much
Kindness
himself
,
would
shew
none
to
his
Fellow-Servant
who
owed
him
a
Trifle
in
Comparison
;
but
,
without
the
least
Compassion
,
threw
him
into
Prison
till
he
should
pay
it
;
upon
which
his
Lord
delivered
him
over
to
the
Tormentors
,
till
he
should
pay
all
that
was
due
unto
him
.
Under
The
first
General
,
there
are
three
Particulars
to
be
considered
.
First
,
the
Greatness
of
the
Debt
which
by
Sin
we
have
contracted
to
the
Divine
Justice
,
expressed
by
Ten
Thousand
Talents
.
Secondly
,
The
Impossibility
of
our
ever
clearing
this
Debt
,
and
the
sad
Consequence
if
it
still
should
have
remain'd
upon
Account
;
express'd
here
by
the
King's
Debtor
having
nothing
to
pay
,
and
the
King
's
commanding
that
therefore
he
should
be
sold
,
and
his
Wife
,
and
Children
,
and
all
that
he
had
,
that
so
Payment
might
be
made
.
Thirdly
,
The
wondrous
Compassion
of
our
good
God
,
in
pitying
our
miserable
Condition
,
and
forgiving
us
all
our
Debt
;
expressed
by
that
King
's
being
mov'd
with
Compassion
at
the
deplorable
Condition
of
his
insolvent
Servant
,
and
loosing
him
and
forgiving
him
the
Debt
.
Under
the
second
General
there
are
likewise
three
Particulars
to
be
consider'd
.
First
,
What
it
is
to
forgive
one
another
as
God
for
Christ's
sake
hath
forgiven
us
,
and
the
great
Obligation
we
have
to
imitate
this
Example
of
our
merciful
God
.
Secondly
,
Our
great
Baseness
if
we
do
not
;
and
Thirdly
,
The
miserable
Consequence
that
will
attend
that
Baseness
,
we
shall
provoke
God
to
recall
his
Pardon
to
us
,
and
be
deliver'd
over
to
the
Tormentors
till
we
shall
pay
all
that
is
due
unto
him
.
The
first
General
to
be
consider'd
in
this
Parable
,
is
God's
Example
in
dealing
with
us
miserable
Sinners
,
who
lay
under
a
vast
Debt
to
his
Justice
;
express'd
by
a
King
's
taking
Account
of
his
Servants
,
and
freely
forgiving
one
that
was
deeply
indebted
to
him
.
And
the
first
Particular
to
be
consider'd
under
it
,
is
,
the
Greatness
of
the
Debt
,
which
by
Sin
we
have
contracted
to
the
Divine
Justice
.
By
contracting
a
Debt
to
the
Divine
Justice
is
meant
the
having
violated
the
just
and
holy
Laws
of
God
,
and
thereby
becoming
obnoxious
to
his
just
Anger
,
unless
we
satisfie
his
Justice
some
other
Way
.
As
a
convict
Criminal
,
we
say
,
has
not
satisfyed
,
or
is
indebted
to
the
Law
,
till
he
has
suffered
the
Punishment
for
his
Crime
which
the
Law
thinks
fit
to
inflict
;
or
else
finds
Favour
and
has
it
remitted
him
.
As
for
the
Greatness
of
the
Debt
which
Mankind
by
his
Sin
has
thus
contracted
to
the
divine
Justice
,
't
is
express'd
in
this
Parable
by
ten
thousand
Talents
;
which
,
according
to
our
Way
of
Reckoning
,
is
above
a
Million
of
Pounds
.
A
vast
Sum
this
,
but
yet
far
short
of
what
we
owe
to
the
Justice
of
God
by
Reason
of
our
Iniquities
;
which
are
,
not
only
Millions
,
but
Innumerable
,
even
as
the
Stars
in
Heaven
,
and
the
Sand
upon
the
Sea-Shore
:
Nor
are
they
only
numberless
,
but
very
great
;
not
only
many
Thousands
,
but
many
Thousands
of
Talents
.
Every
Sin
,
as
't
is
a
wilfull
Violation
of
the
Laws
of
God
,
has
Weight
enough
(
if
God
should
be
extreme
to
mark
what
is
done
amiss
)
to
sink
a
Soul
into
eternal
Ruin
:
And
the
Reason
is
because
God's
is
the
highest
Authority
,
and
his
Laws
most
just
and
equal
,
and
we
have
an
infinite
Obligation
to
obey
him
,
both
as
his
Creatures
and
Dependents
,
who
live
by
his
Favour
and
Bounty
,
and
have
received
numberless
and
inestimable
Blessings
from
him
;
and
likewise
as
rational
Creatures
,
that
we
may
perfect
our
own
Nature
,
by
the
Practice
of
those
Virtues
which
will
conform
us
to
the
Image
and
Likeness
of
God
himself
.
And
therefore
,
Sin
being
an
Opposition
to
the
highest
Authority
,
a
Violation
of
the
best
Laws
,
a
Breaking
through
the
strictest
Bonds
,
those
of
Submission
to
the
Author
of
our
Being
,
and
of
Gratitude
to
the
Giver
of
all
the
Blessings
we
enjoy
;
and
likewise
of
Self-Love
and
Preservation
,
in
rejecting
the
Means
of
advancing
our
own
Nature
to
the
Similitude
and
Enjoyment
of
God
,
which
is
our
chief
Happiness
:
Sin
being
all
this
,
must
needs
be
exceeding
sinful
,
and
indeed
the
greatest
Evil
,
and
in
no
case
eligible
.
And
therefore
,
the
oftner
't
is
repeated
,
and
the
more
of
Choice
there
is
in
the
Commission
of
it
,
and
the
more
heinous
the
Instances
of
it
are
,
and
the
greater
Obligations
Men
are
under
by
Reason
of
God's
Bounty
and
Goodness
to
them
(
whether
as
to
natural
or
spiritual
Endowments
)
to
serve
and
obey
him
;
the
higher
,
proportionably
rises
the
Guilt
of
Sin
.
And
he
that
often
and
wilfully
commits
great
Impieties
,
notwithstanding
infinite
Obligations
to
the
contrary
(
which
was
and
is
the
Case
of
every
Sinner
)
is
indebted
to
God's
Justice
,
not
only
Ten
Thousand
Talents
,
but
Ten
Thousand
Millions
of
Talents
;
i.
e.
his
Debt
is
infinite
,
and
unless
some
Miracle
of
Mercy
intervene
,
the
divine
Justice
cannot
be
satisfyed
but
by
his
undergoing
an
infinite
Punishment
.
And
all
the
World
must
acknowledge
it
just
,
that
Sin
being
the
greatest
possible
Evil
,
should
be
repay'd
with
the
greatest
Possible
;
that
is
,
eternal
Punishment
.
So
vast
a
Debt
then
,
lying
upon
all
Mankind
by
reason
of
their
Sins
;
it
is
most
true
in
the
Second
Place
,
That
't
was
utterly
impossible
for
them
of
themselves
ever
to
clear
this
Debt
,
and
make
Satisfaction
to
the
divine
Justice
;
and
the
sad
Consequence
,
should
it
have
still
remain'd
upon
Account
,
would
have
been
no
less
than
eternal
Misery
.
Which
is
represented
very
lively
in
the
Parable
,
by
the
King's
Debtor
having
nothing
to
pay
,
and
the
King
thereupon
commanding
that
he
should
be
sold
,
and
his
Wife
,
and
Children
,
and
all
that
he
had
,
and
Payment
made
.
According
to
the
Custom
of
the
Jews
in
so
using
Debtors
that
were
not
able
to
pay
.
'T
is
utterly
impossible
for
Mankind
of
themselves
ever
to
have
paid
this
vast
Debt
,
because
every
individual
meer
Man
is
deeply
engaged
and
always
will
be
so
in
the
same
Account
;
so
deeply
,
that
he
can
never
clear
himself
,
much
less
make
Satisfaction
for
others
:
Nor
is
there
any
thing
valuable
enough
in
all
the
Treasures
of
Nature
to
buy
off
this
Sentence
,
just
,
though
sad
,
The
Soul
that
sinneth
it
shall
die
.
Wherewith
shall
I
come
before
the
Lord
,
and
wherewith
shall
I
bow
my self
before
the
high
God
?
Shall
I
come
before
him
with
Burnt
Offerings
,
with
Calves
of
a
Year
old
;
will
the
Lord
be
pleased
with
Thousands
of
Rams
or
Ten
Thousands
of
Rivers
of
Oil
?
Shall
I
give
my
First-born
for
my
Transgression
,
the
Fruit
of
my
Body
for
the
Sin
of
my
Soul
?
As
if
he
had
said
,
what
's
all
this
to
him
that
is
the
Creator
of
every
thing
,
the
Lord
and
great
Proprietor
of
all
already
;
and
whose
Glory
and
Happiness
is
infinitely
above
even
our
most
exalted
Thoughts
and
Conceptions
?
He
is
an
Ideot
that
does
not
confess
that
all
the
Riches
of
the
Universe
are
utterly
insufficient
,
as
the
Psalmist
expresses
it
,
to
redeem
the
forfeited
Souls
of
Mankind
,
so
that
that
must
be
let
alone
for
ever
:
All
therefore
that
is
in
Man
to
give
being
,
far
from
sufficient
to
commute
for
the
Punishment
his
Sins
has
deserv'd
;
God's
Justice
must
be
satisfyed
by
his
undergoing
that
Punishment
;
that
is
,
eternal
Death
;
for
ever
dying
yet
never
dead
,
extremely
miserable
and
for
ever
so
.
A
Punishment
so
inexpressibly
great
,
that
Annihilation
is
much
to
be
preferr'd
before
it
;
for
who
can
dwell
with
everlasting
Burnings
!
Who
can
bear
an
eternal
Banishment
from
the
supreme
Good
,
and
Confinement
to
the
dire
Abodes
of
the
Devil
and
his
Angels
,
those
merciless
Executioners
of
the
divine
Justice
,
who
will
exact
the
Pains
we
are
to
suffer
with
the
utmost
Cruelty
!
Who
can
bear
the
Gnawings
of
that
never
dying
Worm
,
Remorse
of
Conscience
,
for
forfeiting
such
infinite
Happiness
,
and
plunging
our selves
headlong
in
such
a
bottomless
Misery
,
and
that
for
the
Sake
of
what
was
always
empty
and
unsatisfying
,
even
when
we
did
enjoy
it
!
And
who
can
bear
the
Horrors
of
Despair
of
ever
seeing
an
End
of
such
Torments
as
these
,
which
yet
might
have
been
intirely
avoided
if
we
would
!
This
is
indeed
an
unconceivably
miserable
Condition
,
and
all
Men
that
ever
lived
must
have
been
involv'd
in
it
,
had
not
the
Wisdom
and
the
Goodness
of
God
found
out
a
Means
both
to
satisfie
his
Justice
,
and
at
the
same
Time
to
be
merciful
to
his
miserable
Creatures
:
To
forgive
the
Debt
to
those
that
had
nothing
to
pay
,
and
yet
to
have
full
Satisfaction
made
him
for
it
.
'T
is
what
could
never
have
enter'd
into
the
Heart
of
Man
to
conceive
;
't
is
the
great
Mystery
of
divine
Love
,
which
even
the
Angels
desire
to
look
into
,
and
't
is
that
which
is
and
shall
be
the
Subject
of
eternal
Hallelujah's
in
Heaven
.
Thirdly
therefore
,
let
us
consider
the
wondrous
Compassion
of
our
good
God
,
in
pitying
our
sadly
deplorable
Condition
,
and
forgiving
us
all
that
Debt
which
we
could
never
have
paid
,
though
we
had
suffer'd
the
Pains
of
Hell
,
for
those
shall
never
have
an
End
;
and
this
is
express'd
in
the
Parable
by
the
King
's
being
mov'd
with
Compassion
at
the
miserable
Condition
of
his
insolvent
Servant
,
and
loosing
him
and
forgiving
him
the
Debt
.
The
King
in
the
Parable
was
very
merciful
,
who
,
upon
the
humble
Entreaty
of
his
poor
Servant
,
and
his
Promise
if
he
would
have
Patience
with
him
at
length
to
pay
him
all
,
was
moved
to
Compassion
and
forgave
him
:
But
God
is
infinitely
more
merciful
in
compassionating
our
Condition
,
and
forgiving
our
great
Debt
,
as
will
appear
from
the
following
Considerations
.
For
First
,
our
Debt
is
infinitely
greater
.
Ten
Thousand
Talents
,
in
Comparison
of
the
numberless
Number
of
the
heinous
Sins
of
Mankind
,
are
but
as
the
Sand
of
an
Hour-Glass
,
compar'd
with
that
of
the
Sea-Shore
;
and
one
wilful
Violation
of
our
Obedience
to
God
,
is
a
far
weightier
Debt
to
the
divine
Justice
,
than
Millions
of
Talents
would
be
from
one
Mortal
to
another
.
And
the
Reason
is
plain
,
because
the
Distance
between
God
and
Man
is
infinite
;
and
for
a
Beggar
to
spurn
at
a
Prince
,
is
certainly
a
Crime
of
much
higher
Aggravation
,
than
to
do
the
like
to
one
of
his
own
ragged
Gang.
All
that
is
culpable
(
as
was
said
)
is
met
together
in
a
wilful
Sin
;
and
therefore
infinite
and
amazingly
great
must
be
the
Guilt
of
all
Man-kind
,
who
have
heap'd
up
Transgressions
without
Number
;
and
have
no
Way
left
of
paying
this
great
Debt
,
but
by
suffering
without
End
the
Pains
of
Hell
.
And
such
a
dreadful
Punishment
as
this
,
being
annex'd
to
Sin
by
him
who
is
infinitely
good
and
just
;
is
Argument
sufficient
,
that
there
is
no
Debt
comparable
to
that
which
a
guilty
Sinner
owes
to
the
Justice
of
God
.
And
therefore
,
when
God
gives
Mercy
,
so
great
an
Exaltation
as
to
forgive
so
vast
a
Debt
as
this
;
't
is
Compassion
impossible
to
be
parallel'd
.
Secondly
,
God's
Compassion
in
forgiving
us
is
infinitely
greater
than
that
good
King
's
in
the
Parable
,
because
we
less
deserve
God's
Favour
than
that
poor
Servant
did
his
Lord's
.
He
acknowledg'd
his
Debt
,
and
was
griev'd
for
his
not
being
able
to
discharge
it
and
humbly
submitted
himself
to
his
offended
Lord
;
but
't
is
quite
otherwise
with
us
,
we
add
Obstinacy
and
Pride
to
our
long
Score
,
are
still
in
actual
Rebellion
against
God
,
and
daily
more
and
more
provoke
him
by
new
Impieties
:
We
make
what
Haste
we
can
,
as
the
Prophet
expresses
it
,
to
fill
up
the
Measure
of
our
Fathers
Iniquities
and
our
own
,
rather
than
by
Repentance
and
better
Life
to
lessen
the
great
Account
that
is
against
us
.
And
this
is
to
enflame
God's
Anger
rather
than
to
move
his
Compassion
,
and
does
indeed
deserve
quick
Vengeance
rather
than
Forgiveness
.
And
yet
,
so
boundless
an
Ocean
is
the
divine
Goodness
,
even
in
this
rebellious
State
God
pities
his
poor
unhappy
Creatures
,
and
is
full
of
Compassion
,
long-suffering
,
and
of
great
Kindness
,
and
repenteth
him
of
the
Evil
;
and
when
we
deserve
nothing
but
the
severest
Punishment
,
thinketh
upon
Mercy
and
forgiveness
;
and
proposes
very
easie
Conditions
of
Reconciliation
and
Readmittance
to
his
Favour
,
and
even
courts
us
to
accept
them
:
Turn
ye
,
turn
ye
from
your
evil
Ways
,
for
why
will
ye
dye
O
House
of
Israel
!
Now
for
the
great
and
infinitely
happy
God
,
to
treat
such
hardned
Rebels
at
so
tender
and
compassionate
a
rate
;
to
be
so
ready
to
forgive
those
who
not
at
all
deserve
it
,
but
rather
the
utmost
Expresses
of
his
Vengeance
;
is
doubtless
a
Mercy
infinite
and
beyond
Comparison
.
Thirdly
,
The
poor
Debtor
in
the
Parable
,
humbly
besought
his
Lord's
Pity
and
Forbearance
,
he
fell
down
on
his
Face
and
worshipped
him
,
and
by
that
his
humble
Behaviour
and
earnest
Intreaty
,
inclin'd
his
Lord
to
commiserate
his
sad
Condition
.
But
instead
of
this
,
we
are
not
so
little
sensible
of
,
or
afflicted
with
any
thing
,
as
that
great
Debt
we
owe
to
the
divine
Justice
.
So
far
from
passionately
begging
for
our
Pardon
,
that
we
spend
but
very
few
Thoughts
about
it
,
and
most
of
us
are
very
little
,
and
some
not
at
all
apprehensive
of
the
Need
we
have
of
being
again
receiv'd
into
God's
Favour
,
and
the
sad
Consequence
if
we
are
not
:
And
are
far
more
sollicitous
about
promoting
some
petty
Interest
in
this
World
,
than
about
the
Pardon
of
our
Sins
,
which
is
the
One
Thing
necessary
in
Order
to
our
Escape
from
Hell
.
And
this
is
so
great
a
slighting
and
undervaluing
God's
Forgiveness
,
expresses
so
much
Indifferency
whether
he
does
it
or
no
;
that
one
would
think
it
should
be
enough
to
provoke
God
to
resolve
the
Destruction
,
and
swear
in
his
Wrath
that
they
shall
never
enter
into
his
Rest
.
And
yet
,
so
wondrously
compassionate
is
our
good
God
,
unsought
to
,
undesired
,
he
of
his
own
meer
Tenderness
,
intirely
forgave
the
past
Offences
of
his
thoughtless
Creatures
,
and
for
the
Future
still
promis'd
Forgiveness
to
such
as
should
offend
anew
,
upon
this
only
easie
Condition
,
that
they
should
no
more
wilfully
break
his
holy
Laws
,
and
immediately
repent
when
through
Surprize
or
Inadvertency
or
the
Force
of
Temptation
they
should
do
amiss
.
And
to
be
thus
merciful
notwithstanding
so
much
Provocation
to
the
contrary
,
is
Compassion
that
has
no
Parallel
.
Fourthly
,
God's
Goodness
in
pitying
and
forgiving
Sinners
,
is
infinitely
greater
than
that
of
the
King
in
the
Parable
in
forgiving
his
poor
Debtor
;
because
the
Misery
Mankind
is
delivered
from
by
this
Mercy
of
God
,
is
infinitely
greater
,
than
that
which
the
poor
Wretch
in
the
Gospel
escap'd
by
the
Compassion
of
his
Lord
.
His
Punishment
,
had
his
Lord
dealt
rigorously
with
him
,
would
have
been
,
that
he
should
be
sold
,
and
his
Wife
,
and
Children
,
and
all
that
he
had
,
that
so
,
in
some
Measure
at
least
Payment
might
be
made
;
and
the
utmost
that
this
could
amount
to
was
Poverty
and
Slavery
,
both
of
himself
and
all
his
Family
,
all
the
Days
of
his
Life
:
Which
though
indeed
a
very
sad
Condition
,
and
such
as
no
Submission
could
be
too
great
,
no
Entreaties
too
earnest
to
avoid
;
yet
certainly
,
comes
infinitely
short
of
these
eternal
Miseries
in
the
Regions
of
Darkness
,
and
in
the
Society
of
the
Devil
and
his
Angels
,
which
would
have
been
the
Portion
of
the
whole
Race
of
Mankind
,
had
not
God's
merciful
Forgiveness
prevented
it
,
and
given
us
better
Hopes
.
Now
the
greater
the
Necessity
,
the
greater
the
Charity
that
relieves
it
;
the
greater
and
more
general
the
Danger
,
the
more
valuable
the
Rescue
;
the
more
extreme
the
Misery
,
and
the
greater
the
Number
of
those
that
were
condemn'd
to
suffer
it
,
the
greater
the
Compassion
that
relents
and
delivers
from
it
.
It
being
therefore
absolutely
necessary
that
God
should
pardon
Sinners
,
that
they
might
escape
the
Punishment
due
to
Sin
(
for
they
had
nothing
to
pay
)
and
the
Danger
of
those
Punishments
being
imminent
,
the
Measure
of
Men's
Iniquities
rising
to
so
great
a
Height
;
and
the
Misery
that
would
have
involv'd
all
Man-kind
,
had
God's
Vengeance
had
its
free
Course
,
and
Sin
its
due
Reward
,
being
no
less
than
that
of
Hell
,
and
that
for
ever
too
:
That
Compassion
of
God
that
inclin'd
him
to
forgive
so
many
wretched
Debtors
as
the
whole
Race
of
Man-kind
,
and
prevented
such
otherwise
unavoidable
,
endless
and
unconceivable
Misery
;
was
certainly
infinite
Compassion
,
wonderfully
great
and
beyond
Comparison
.
Fifthly
,
The
Consequence
of
God's
forgiving
Sinners
is
infinitely
happier
than
that
of
the
Forgiveness
of
the
poor
Debtor
in
the
Parable
.
He
,
after
his
Lord
's
loosing
and
forgiving
him
,
was
out
of
Fear
indeed
of
that
sad
Misfortune
which
otherwise
must
have
faln
upon
him
;
he
enjoy'd
his
Liberty
,
and
that
of
his
Wife
and
Children
,
and
continu'd
still
in
Possession
of
what
he
had
,
'till
he
forfeited
all
again
by
his
Cruelty
to
his
Fellow-Servant
,
which
was
no
mean
Comfort
;
but
then
this
was
all
:
We
read
of
no
new
Favours
conferr'd
upon
him
,
or
that
he
was
entrusted
with
any
more
of
his
Lord's
Revenue
,
or
the
like
.
But
now
,
the
compassionate
God
,
has
to
Forgiveness
of
Sinners
,
added
innumerable
and
inestimable
Faziours
;
dignifi'd
them
with
the
Title
of
his
Sons
,
communicated
to
them
fresh
Assistances
of
his
blessed
Spirit
to
help
and
guide
them
in
the
Way
to
Happiness
;
and
promised
them
Crowns
of
eternal
Glory
,
and
everlasting
Inheritances
in
Heaven
,
and
an
intimate
Vision
and
Enjoyment
of
himself
(
who
is
the
Center
of
Felicity
)
provided
they
continue
sincerely
obedient
to
him
for
the
Time
to
come
.
There
is
no
Happiness
which
a
rational
Creature
is
capable
of
,
but
God
,
in
his
infinite
Mercy
freely
and
bountifully
confers
upon
Man-kind
,
now
that
his
Compassions
have
reconciled
them
to
him
;
Paul
,
He
gives
us
richly
all
things
to
enjoy
.
And
for
God
,
not
only
to
forgive
obstinate
Rebels
against
his
divine
Government
,
to
pass
by
their
vile
Ingratitude
to
him
their
greatest
Benefactor
,
and
base
Abuse
of
his
Blessings
to
his
Dishonour
;
but
to
confer
upon
'em
Favours
of
the
greatest
Value
,
to
receive
'em
into
his
own
Bosom
,
and
make
'em
Coheirs
with
his
eternal
Son
,
and
advance
'em
to
his
heavenly
Kingdom
:
This
is
such
an
admirable
Expression
of
the
divine
Goodness
and
Love
of
Mankind
,
as
could
never
proceed
from
any
other
but
him
who
is
Goodness
it self
.
In
the
last
Place
,
that
which
exalts
the
Compassion
of
God
to
the
highest
Degree
,
and
makes
it
indeed
miraculous
,
is
the
amazing
Course
he
took
thus
to
shew
Mercy
in
the
Pardon
of
Sinners
,
and
yet
satisfie
his
Justice
too
.
The
King
in
the
Parable
was
at
Liberty
to
dispose
of
his
own
as
he
pleased
,
and
he
might
have
forgiven
,
without
further
Regard
to
any
thing
of
Justice
in
that
Case
,
a
greater
Debt
if
it
had
been
owing
to
him
:
But
in
the
Case
of
God's
forgiving
Sinners
it
was
otherwise
.
God
had
before
solemnly
declar'd
to
our
first
Parents
,
and
very
often
afterwards
,
that
the
Soul
that
sinned
it
should
die
;
and
his
Justice
was
concern'd
to
see
that
Sentence
executed
;
and
in
the
Nature
of
the
thing
likewise
't
was
perfectly
just
that
the
Violaters
of
God's
holy
and
good
Commands
,
ungrateful
Rebels
against
their
Creator
and
greatest
Benefactor
,
should
receive
a
due
Recompence
for
their
Wickedness
.
Now
Justice
is
as
essential
to
God
as
Mercy
;
and
though
his
infinite
Goodness
mov'd
him
to
have
Compassion
upon
Sinners
,
yet
his
Justice
pleaded
for
their
Punishment
;
Mercy
would
remit
the
Debt
,
but
Justice
required
Satisfaction
.
A
Difficulty
this
,
which
mortal
Wit
could
never
solve
.
But
God
,
who
is
infinitely
wise
as
well
as
good
and
just
,
that
the
Work
of
his
Hands
might
not
perish
,
nor
his
Image
and
Likeness
be
for
ever
miserable
,
and
that
his
Justice
likewise
might
be
fully
satisfyed
;
contriv'd
a
wondrous
Way
for
the
Redemption
of
Sinners
,
by
freely
forgiving
'em
their
vast
Debt
,
and
yet
making
full
Satisfaction
to
his
Justice
for
the
Sins
of
the
whole
World
.
And
that
was
,
by
the
Incarnation
of
his
blessed
Son
,
and
substituting
him
in
our
stead
,
to
suffer
,
as
the
Representative
of
Mankind
,
the
Punishment
due
to
their
Iniquities
,
and
by
his
spotless
Blood
to
make
an
universal
Attonement
,
and
through
the
Merit
of
that
his
precious
Sacrifice
(
for
what
's
above
the
Merit
of
the
Blood
of
the
Son
of
God
?
)
To
purchase
for
them
Pardon
and
Forgiveness
,
the
Love
and
Favour
of
God
in
this
World
,
and
the
eternal
Enjoyment
of
him
in
the
next
.
And
by
this
means
,
as
the
Apostle
expresses
it
,
to
declare
his
Righteousnes
,
that
he
might
be
just
;
and
the
Justifyer
likewise
of
him
that
beleiveth
in
Jesus
.
Thus
Mercy
and
Truth
are
miraculously
met
together
,
and
Righteousness
and
Peace
have
kiss'd
each
other
.
And
for
ever
blessed
be
that
infinitely
wise
and
just
Compassion
,
which
in
so
wondrous
a
Manner
contriv'd
the
Forgiveness
of
our
vast
Debt
,
and
the
Satisfaction
of
the
divine
Justice
too
!
What
Love
can
be
greater
than
this
,
that
God
should
send
his
eternal
Son
into
the
World
to
be
the
Propitiation
for
Sinners
!
And
that
while
we
were
Enemies
,
Christ
should
dye
for
us
,
and
bear
our
Sins
in
his
own
Body
on
the
Tree
,
that
through
his
Stripes
we
might
be
healed
!
Wonderful
art
thou
,
O
Lord
,
in
thy
Doings
towards
the
Children
of
Men
,
and
thy
Mercy
is
over
all
thy
Works
!
And
O
that
our
Hearts
might
be
warm'd
with
the
same
divine
Flame
,
and
we
might
love
much
,
to
whom
so
much
hath
been
forgiven
!
And
thus
much
for
the
first
thing
to
be
considered
in
this
Parable
;
namely
,
the
glorious
Example
of
Forgiveness
that
God
has
set
us
,
in
his
dealing
thus
mercifully
with
us
miserable
Sinners
who
lay
under
a
vast
Debt
to
the
divine
Justice
,
and
had
nothing
to
pay
;
and
how
infinitely
this
Compassion
of
God
to
Sinners
exceeds
the
greatest
and
most
generous
Expression
of
Forgiveness
,
that
can
be
shewn
by
one
Man
to
another
.
'T
is
greater
than
the
King
's
forgiving
Ten
Thousand
Talents
to
his
poor
Servant
in
the
Parable
,
because
he
entreated
him
and
had
nothing
to
pay
.
I
proceed
now
,
to
the
second
General
to
be
consider'd
in
this
Parable
,
which
is
,
God's
great
Displeasure
against
those
that
will
not
imitate
this
his
compassionate
Example
,
in
forgiving
such
as
have
been
injurious
to
them
;
but
like
that
wicked
Servant
to
whom
the
King
had
been
so
gracious
,
rigidly
requiring
full
Satisfaction
for
little
Trifles
and
Punctilios
.
As
he
,
no
sooner
out
of
the
Presence
of
his
compassionate
Lord
,
but
took
his
Fellow-Servant
by
the
Throat
,
who
ow'd
him
an
Hundred
Pence
,
and
though
intreated
to
have
Patience
,
as
earnestly
as
he
had
but
just
before
intreated
his
offended
Lord
,
yet
without
the
least
Pity
,
threw
him
into
Prison
till
he
should
pay
the
Debt
.
The
Consequence
of
such
a
revengeful
Temper
will
be
like
that
of
this
cruel
Servant
,
who
was
not
only
severely
rebuked
for
his
Wickedness
,
but
had
the
Pardon
his
Lord
gave
him
recalled
,
and
was
deliver'd
over
to
the
Tormentors
till
he
should
pay
the
uttermost
Farthing
.
So
likewise
shall
my
heavenly
Father
do
unto
you
,
says
our
Lord
,
if
ye
from
your
Hearts
forgive
not
every
one
his
Brother
their
Trespasses
.
And
under
this
General
there
are
likewise
,
as
was
said
,
Three
Particulars
to
be
considered
.
First
,
What
it
is
to
forgive
one
another
,
as
God
for
Christ's
sake
hath
forgiven
us
;
and
the
great
Obligation
we
have
to
imitate
this
Example
of
our
merciful
God
.
To
forgive
one
another
in
Imitation
of
the
Divine
Example
,
is
first
to
forgive
such
as
have
injured
us
,
freely
and
without
Reserve
;
and
that
though
they
still
continue
to
shew
themselves
our
Enemies
,
and
are
ready
to
do
us
fresh
Mischiefs
when
it
lies
in
their
Power
.
For
thus
,
as
we
have
seen
,
God
dealt
with
us
miserable
Sinners
;
he
first
lov'd
us
,
and
while
we
were
yet
Sinners
,
and
consequently
in
open
Hostility
and
Rebellion
against
him
,
even
when
he
sent
his
Son
to
dye
for
us
,
and
be
the
Propitiation
for
our
Sins
:
He
took
pity
upon
us
when
we
were
still
adding
new
Wickednesses
to
our
long
Account
,
and
when
we
deserved
nothing
but
eternal
Misery
,
thought
upon
Mercy
.
And
in
Imitation
of
this
,
our
Lord
commands
us
to
love
our
Enemies
;
not
to
render
Evil
for
Evil
,
but
contrariwise
Blessing
;
that
so
we
may
be
the
Children
of
our
Father
which
is
in
Heaven
.
For
,
to
use
our
Saviours
Enforcement
of
this
;
if
those
only
share
in
our
Affections
or
Esteem
,
who
are
as
beneficial
and
kind
to
us
as
we
to
them
,
what
Thank
have
we
?
Self-Love
and
Interest
may
there
be
the
Motives
,
and
very
little
of
True
Piety
and
Goodness
;
nay
,
even
the
very
worst
of
Men
may
be
as
eminent
for
such
Sort
of
Charity
as
the
best
,
Publicans
and
Sinners
,
as
our
Lord
observed
,
doing
the
same
.
But
Christians
should
be
of
a
more
Godlike
Temper
,
their
Charity
more
free
and
disinteressed
;
the
greater
and
more
frequent
their
Injuries
,
the
more
ready
should
they
be
to
pardon
and
forgive
;
and
not
only
be
reconciled
after
a
seven-fold
Wrong
,
but
after
one
repeated
seventy
times
seven
.
And
our
Saviour
has
likewise
further
inforced
this
by
his
own
Example
,
who
with
his
last
Breath
pray'd
for
the
Forgiveness
of
his
cruel
Murtherers
.
Secondly
,
We
must
not
only
forgive
such
as
but
little
deserve
it
,
but
likewise
,
in
Correspondence
to
our
divine
Pattern
,
whether
they
desire
it
or
no
:
For
thus
it
was
in
God's
Forgiveness
of
Sinners
,
he
prevented
us
by
the
Riches
of
his
compassionate
Goodness
,
and
entreated
us
his
rebellious
Creatures
,
first
by
his
Prophets
,
then
by
his
only
Son
,
to
be
reconcil'd
to
him
,
and
embrace
their
Pardon
.
And
thus
,
those
that
will
be
Imitators
of
God
as
dear
Children
,
must
likewise
do
.
Rather
than
Enmity
should
continue
we
must
seek
to
our
Enemies
to
be
reconcil'd
,
though
they
were
the
first
that
offered
the
Offence
.
And
this
,
however
hardly
it
may
sound
,
is
not
only
our
Duty
,
by
Vertue
of
that
general
Con●●●d
of
forgiving
one
another
as
God
has
forgiven
us
,
but
is
expresly
commanded
by
our
compassionate
Saviour
,
Mat.
18.15
.
(
which
occasion'd
that
Question
of
St.
Peter
,
Vers
.
21.
How
often
shall
I
forgive
my
Brother
?
Upon
which
our
Lord
deliver'd
this
Parable
)
his
Words
are
these
,
and
deserve
our
serious
Attention
.
Moreover
,
if
thy
Brother
trespass
against
thee
,
go
and
tell
him
his
Fault
between
thee
and
him
alone
.
If
thy
Brother
trespass
against
thee
,
or
as
we
usually
express
it
,
first
did
the
Injury
,
or
gave
the
Affront
,
go
thou
to
him
;
stay
not
till
he
comes
and
acknowledges
his
Fault
to
thee
,
for
that
's
a
thing
Men
are
very
backward
in
doing
,
either
for
fear
or
for
Shame
,
or
out
of
Pride
and
Greatness
of
Spirit
,
as
it
must
be
term'd
,
or
for
other
Reasons
;
and
Time
usually
widens
such
Breaches
,
and
encreases
Strangeness
and
Aversion
:
But
go
thou
therefore
to
him
in
Meekness
and
the
Spirit
of
Forgiveness
,
and
with
Resolutions
of
passing
by
all
further
Unkindnes●●
and
it
may
be
reproache●
for
your
good
Will
calmly
tell
him
his
Fault
,
expostulate
the
Case
with
him
,
and
in
all
Likelyhood
he
will
hear
thee
,
a
right
Understanding
between
you
will
ensue
,
and
thou
shalt
gain
thy
Brother
.
This
is
indeed
to
be
like
God
in
this
great
Excellence
of
forgiving
Injuries
,
and
is
,
as
a
most
noble
Expression
of
christian
Charity
,
so
we
see
very
plainly
commanded
by
our
Lord
,
and
should
be
taken
into
our
serious
Consideration
in
order
to
our
agreeable
Practice
.
Thirdly
,
We
must
not
only
so
far
forgive
as
not
to
revenge
,
but
in
Imitation
of
the
divine
Pattern
of
Forgiveness
set
before
us
,
be
ready
to
do
all
Acts
of
Kindness
,
and
Beneficence
to
our
Enemy
,
as
Occasion
shall
serve
,
and
his
Needs
require
:
Remembring
the
Words
of
our
great
Master
,
Do
good
to
them
that
hate
you
,
and
pray
for
those
that
despightfully
use
you
and
persecute
you
,
for
so
s●●
ye
be
the
Children
of
the
Highest
,
who
is
〈◊〉
to
the
unthankful
and
to
the
evil
.
And
we
must
endeavour
to
confirm
the
new
made
Agreement
,
by
more
than
ordinary
Expressions
of
good
Will
,
that
we
may
heap
Coals
upon
our
Enemies
Head
to
melt
him
into
a
Correspondent
Charity
;
and
likewise
that
there
may
be
no
Place
left
for
our
Enemy
or
our selves
to
doubt
the
Sincerity
of
our
Forgiveness
.
For
the
smoothest
Words
may
be
rotten
and
deceitful
,
and
the
not
revenging
an
Injury
may
be
for
want
of
Power
or
Opportunity
;
but
when
to
good
Words
beneficial
Actions
are
added
,
then
may
a
Man
well
be
thought
to
love
and
forgive
,
not
in
Word
only
,
but
in
Deed
and
in
Truth
.
This
is
Christian
Forgiveness
of
Injuries
,
or
,
the
forgiving
one
another
if
any
have
a
Quarrel
against
any
,
even
as
God
for
Christ's
sake
hath
forgiven
us
:
i.e.
freely
and
intirely
,
though
their
Malice
still
cotinues
against
us
;
nay
,
to
go
and
offer
'em
Forgiveness
and
Reconciliation
tho'
they
neither
desire
nor
deserve
it
,
and
to
accompany
our
Forgiveness
with
Acts
of
Kindness
and
good
Turns
.
But
what
has
been
said
upon
this
Account
must
have
a
Limitation
;
lest
it
bound
indiscriminately
upon
all
Men
and
at
all
Times
,
that
is
,
in
all
Instances
of
Wrong
,
it
thwart
and
run
Counter
to
other
Duties
of
our
holy
Religion
.
Now
in
order
to
our
being
inform'd
of
the
just
Limits
of
this
great
Duty
,
we
must
consider
that
Injuries
may
be
of
three
Sorts
;
affecting
either
Men's
Persons
,
their
good
Names
,
or
their
Estates
:
And
each
of
these
may
be
either
in
Danger
of
Ruin
by
the
Injuries
of
a
wicked
Man
,
or
only
greatly
damag'd
;
or
the
Injury
may
be
but
small
and
trifling
,
and
such
as
brings
no
considerable
and
lasting
Ill
Effects
along
with
it
.
Now
such
Injuries
as
threaten
Ruin
to
a
Man
in
any
of
those
Respects
,
ought
not
to
be
silently
let
pass
,
nor
the
Man
so
forgiven
as
to
have
no
Notice
taken
of
him
;
and
such
a
legal
Prosecution
of
him
as
is
necessary
to
secure
a
Man's
Person
,
or
to
vindicate
or
recover
his
blasted
Reputation
,
and
to
preserve
his
Estate
,
all
or
either
of
which
would
be
ruin'd
by
the
injurious
Person
if
tamely
let
alone
;
a
legal
Prosecution
in
such
Cases
as
these
,
is
allow'd
by
the
Law
of
God
and
Nature
as
well
as
that
of
the
Land
.
And
the
Case
is
proportionably
the
same
as
to
Injuries
that
greatly
endamage
a
Man
in
any
of
those
Respects
before
mentioned
:
And
were
all
Wrongs
,
how
great
soever
,
to
be
submitted
to
and
put
up
in
Silence
by
Christians
,
by
Vertue
of
the
Command
of
forgiving
Injuries
;
't
would
be
to
betray
the
Sheep
to
the
Wolves
,
to
expose
the
Disciples
of
Christ
to
the
Malice
of
all
the
wicked
World
;
which
is
not
consistent
with
the
Wisdom
and
Goodness
of
the
great
Shepherd
of
the
Sheep
,
Christ
Jesus
.
And
St.
Paul
says
expresly
,
He
that
provideth
not
for
his
own
House
,
i.
e.
for
the
comfortable
Subsistence
of
his
Family
,
has
deny'd
the
Faith
,
and
is
worse
than
an
Infidel
:
i.
e.
Acts
contrary
to
the
Obligations
both
of
Nature
and
Religion
.
But
he
will
soon
ruin
,
instead
of
supporting
his
Family
,
who
suffers
ill
Men
,
without
Interruption
,
to
make
what
Havock
they
please
of
his
Person
,
Reputation
or
Estate
.
But
now
as
for
smaller
Injuries
in
any
of
these
Respects
,
such
as
make
no
great
Alteration
in
our
Circumstances
,
and
may
be
born
without
any
great
Inconvenience
;
these
are
to
be
pass'd
by
,
and
the
Injury
forgiven
according
to
the
Measures
before
described
:
And
't
is
observable
that
the
Instances
our
Saviour
makes
use
of
in
this
Matter
,
are
of
the
lesser
Sort
of
Injuries
,
such
as
a
Blow
on
the
Cheek
,
the
taking
away
of
a
Garment
,
and
the
like
;
and
't
was
for
being
rigorous
about
a
few
Pence
,
that
the
King
in
the
Parable
was
so
wroth
with
his
Servant
:
And
rather
than
a
Christian
should
embroil
himself
in
Law-Suits
,
and
run
the
Hazard
of
losing
the
Ornament
of
a
meek
and
quiet
Spirit
for
such
small
Matters
,
he
should
suffer
a
Repetition
of
such
Injuries
.
And
indeed
,
as
Religion
is
in
all
Respects
the
greatest
Prudence
,
so
particularly
in
forbidding
litigious
Quarrels
,
unless
a
Man's
whole
Interest
,
or
at
least
a
great
Part
of
it
be
at
Stake
;
for
Law
is
now
become
a
boundless
Ocean
,
and
generally
very
rough
and
Stormy
,
and
swells
Men's
Passions
to
an
exorbitant
Height
,
and
shipwrecks
their
Charity
as
well
as
their
Estates
.
And
as
to
those
greater
Injuries
our
Saviour
mentions
,
Mat.
5.44
.
of
Men's
being
our
Enemies
profess'd
,
and
hating
,
and
cursing
,
and
despitefully
using
,
and
persecuting
us
;
Neither
he
nor
his
Apostles
,
there
or
any
where
else
forbid
Christians
endeavouring
in
a
legal
Manner
to
secure
and
defend
themselves
,
and
recover
their
own
;
but
only
not
to
return
Evil
for
Evil
,
and
to
be
so
far
from
Purposes
of
Revenge
or
retaliating
,
such
Injuries
,
as
rather
to
love
and
bless
and
pray
for
,
and
do
good
to
upon
Occasion
,
those
that
deal
so
maliciously
by
them
;
and
to
manage
the
Suit
or
Contention
with
them
with
Charity
,
having
no
Rancour
or
Malice
in
their
Hearts
against
the
Person
of
their
Adversary
.
That
is
,
in
short
,
our
holy
Religion
does
oblige
us
in
lesser
Injuries
intirely
,
both
to
pass
by
the
Offence
,
and
forgive
the
Offender
according
to
the
Measures
before
described
;
but
in
greater
Injuries
of
any
Sort
,
where
Ruin
or
insupportable
Damage
will
follow
,
though
it
permits
,
nay
,
obliges
to
endeavour
a
legal
Reparation
,
and
so
not
to
forgive
the
Offence
,
yet
Christians
must
as
intirely
,
and
according
to
the
same
Measures
forgive
the
Offender
,
as
in
the
smallest
Instances
of
Wrong
.
And
by
this
Means
they
will
become
the
Children
of
their
heavenly
Father
,
who
though
in
infinite
Mercy
he
forgave
the
World
of
Sinners
,
and
moreover
bestowed
on
them
richly
all
things
to
enjoy
;
yet
in
the
Person
of
his
blessed
Son
their
Representative
,
he
severely
express'd
his
Displeasure
against
their
Sins
,
that
they
might
be
deter'd
from
persisting
in
them
afresh
,
to
the
Ruin
of
their
immortal
Souls
.
Besides
those
Injuries
that
terminate
upon
a
Man's
self
and
his
own
Concerns
,
there
are
others
done
to
our
Neighbour
and
the
Publick
,
which
must
not
be
pass'd
by
without
animadverting
upon
them
according
to
their
Deserts
.
As
for
Instance
,
if
a
bloody
Villain
murders
a
Man's
Friend
or
Neighbour
or
Relation
,
and
he
knows
who
is
the
Murderer
,
it
may
be
he
only
;
in
this
Case
,
whatever
Inclination
he
may
have
to
conceal
it
,
whether
out
of
natural
Compassion
,
or
Unwillingness
to
be
the
Occasion
of
the
Man's
Execution
,
since
nothing
can
recall
the
murder'd
Person
to
Life
,
and
the
Murderer
may
live
to
repent
,
or
the
like
:
Because
he
is
a
Member
of
Society
,
and
obliged
,
as
much
as
in
him
lies
,
to
promote
its
Safety
and
Happiness
,
which
by
such
Villains
is
much
disturb'd
and
lessen'd
,
and
would
be
ruin'd
should
such
Men
pass
unpunish'd
;
't
is
his
Duty
to
endeavour
by
all
lawful
Means
to
bring
so
heinous
an
Offender
to
condign
Punishment
,
that
so
corrupt
a
Member
being
cut
off
from
the
Community
,
the
Health
of
the
whole
may
be
better
secur'd
.
And
so
in
all
Cases
of
the
like
Nature
.
Always
remembring
that
if
any
thing
of
private
Revenge
be
intermix'd
,
it
pollutes
the
Action
,
and
makes
the
Man
doubly
guilty
of
Malice
and
Hypocrisy
.
What
has
been
hitherto
said
concerning
the
Limits
of
forgiving
Injuries
,
concerns
Men
only
as
private
Persons
:
As
for
Magistrates
and
Governours
,
they
being
constituted
by
God
to
be
a
Terror
to
evil
doers
,
Revengers
to
execute
Wrath
upon
them
,
and
to
praise
and
encourage
those
only
that
do
well
;
the
Measure
of
their
Forgiveness
of
publick
Injuries
,
is
the
publick
Good
;
so
far
as
is
consistent
with
their
Obligations
as
Magistrates
,
as
is
conducive
to
the
common
Weal
,
according
to
the
Judgment
of
Prudence
and
unprejudic'd
Reason
,
they
may
,
and
do
well
to
incline
to
Lenity
and
Compassion
;
but
a
foolish
and
a
mercenary
Pity
is
a
betraying
their
Trust
,
a
bearing
the
Sword
in
vain
;
and
such
Magistrates
,
instead
of
being
Fathers
of
their
Country
,
are
indeed
the
Perfidious
Destroyers
of
it
.
And
thus
much
for
the
Nature
of
christian
Forgiveness
of
Injuries
,
in
Imitation
of
the
divine
Pattern
God
has
set
us
,
with
its
general
Limits
.
As
for
the
great
Obligation
we
have
to
copy
after
this
admirable
Pattern
of
our
merciful
heavenly
Father
;
it
is
twofold
.
(1)
With
Respect
to
God
,
(2)
to
our
Selves
.
First
,
With
Respect
to
God
,
our
Obligation
to
forgive
one
another
as
he
has
forgiven
us
is
very
great
,
because
't
is
what
he
has
declared
will
be
highly
pleasing
to
him
,
as
a
Resemblance
of
that
Perfection
of
his
Nature
which
he
seems
most
of
all
to
take
Delight
in
.
For
so
,
Exod.
33.19
.
when
Moses
desired
to
see
his
Glory
,
he
told
him
he
would
make
all
his
Goodness
pass
before
him
;
and
Chap.
34.6
.
The
Lord
passed
by
before
him
and
proclaimed
,
The
Lord
,
the
Lord
God
,
merciful
and
gracious
,
long-suffering
,
abundant
in
Goodness
and
Truth
,
keeping
Mercy
for
Thousands
,
forgiving
Iniquity
,
Transgression
and
Sin
.
And
accordingly
,
St.
John
gives
the
Definition
of
him
,
God
is
Love
.
Now
certainly
,
those
that
have
receiv'd
such
infinite
Favours
from
this
good
God
,
and
have
been
forgiven
so
vast
a
Debt
,
as
we
sinners
have
;
have
the
greatest
Reason
in
the
World
to
endeavour
to
the
utmost
of
their
Power
,
to
please
this
their
greatest
Benefactor
in
every
thing
:
And
nothing
being
more
pleasing
to
him
than
to
see
the
Image
and
Reflection
of
his
divine
Love
and
Philanthropy
upon
the
Souls
of
his
Creatures
,
to
see
'em
love
and
compassionate
one
another
according
to
his
glorious
Example
;
we
are
infinitely
obliged
to
imitate
his
Pity
and
Forgiveness
towards
us
,
in
passing
by
the
Offences
of
our
Fellow-Servants
.
Further
,
those
to
whom
God
has
forgiven
so
vast
a
Debt
as
that
which
miserable
Sinners
ow'd
to
the
divine
Justice
,
are
questionless
bound
,
and
that
with
the
strictest
Ties
to
love
him
infinitely
again
;
but
now
St.
John
says
plainly
,
he
that
loves
God
must
love
his
Brother
also
,
and
if
a
Man
say
,
I
love
God
,
and
yet
hateth
his
Brother
,
he
is
a
Lyar
,
and
the
Truth
is
not
in
him
:
For
as
he
says
,
Chap.
3.17
.
He
that
shutteth
up
his
Bowels
of
Compassion
from
his
Brother
,
how
dwelleth
the
Love
of
God
in
him
?
And
therefore
,
as
much
as
we
are
bound
to
love
our
good
God
,
who
has
forgiven
us
our
numberless
Iniquities
,
so
much
are
we
bound
to
manifest
that
our
Love
to
him
,
by
being
pitiful
and
gentle
to
our
brethren
that
have
injur'd
us
,
and
ready
to
forgive
them
:
For
so
says
our
Lord
,
shall
ye
be
my
Disciples
,
and
so
shall
ye
be
the
Children
of
your
Father
which
is
in
Heaven
.
And
doubtless
that
wicked
Servant
in
the
Parable
,
had
not
so
due
an
Apprehension
of
his
Lord
's
great
Compassion
to
him
,
nor
so
grateful
a
Sense
of
it
as
he
ought
to
have
had
,
who
could
immediately
forget
the
miserable
Condition
he
was
so
lately
in
himself
,
and
how
much
he
dreaded
lest
his
Lord
should
rigidly
exact
his
great
Debt
of
him
,
and
how
importunately
he
begg'd
that
he
would
have
Patience
with
him
:
;
and
yet
use
so
much
Cruelty
to
his
Fellow-Servant
for
a
Debt
very
inconsiderable
.
He
could
not
but
know
that
such
Barbarity
would
be
very
contrary
to
the
compassionate
Temper
of
his
Lord
;
and
therefore
was
bound
in
Gratitude
,
if
upon
no
other
Account
,
to
imitate
his
Lord's
Example
,
and
not
immediately
act
what
would
be
so
displeasing
to
him
.
And
so
it
is
in
our
Case
;
God
is
Love
,
and
has
wondrously
manifested
his
Love
in
forgiving
us
miserable
Sinners
;
and
therefore
we
are
bound
,
in
Gratitude
,
and
because
't
will
be
pleasing
to
him
,
were
that
all
,
to
imitate
that
his
Charity
,
and
mutually
to
love
and
forgive
one
another
.
But
when
besides
,
we
have
our
Saviour's
express
Command
for
it
,
Mat.
5.44
.
and
Luk.
6.37
.
and
that
,
not
until
seven
times
only
,
but
until
seventy
times
seven
,
as
in
the
Verse
before
this
Parable
:
As
much
as
Men
are
obliged
obliged
to
obey
the
Commands
of
God
their
Saviour
,
so
strong
is
their
Obligation
to
forgive
Injuries
with
Respect
to
God
.
Secondly
,
Our
Obligation
is
very
great
to
imitate
God's
compassionate
Example
,
with
respect
to
our
selves
.
For
't
is
the
best
Way
to
secure
Quiet
,
and
Peace
and
Happiness
;
and
as
much
as
every
Man
is
bound
to
provide
for
his
own
Quiet
,
and
the
Peace
and
Happiness
of
Society
,
and
of
his
own
Soul
too
in
the
other
World
;
so
much
is
every
Man
bound
not
to
be
malicious
and
revengeful
,
but
of
a
Temper
ready
to
forgive
.
For
however
sweet
Revenge
may
seem
to
be
to
malicious
Spirits
in
the
Execution
,
it
must
needs
make
the
Mind
very
uneasie
before
't
is
executed
,
and
bring
great
Calamities
along
with
it
afterward
,
and
is
the
most
base
devillish
Temper
in
the
World
,
and
makes
a
Man
a
Fiend
incarnate
.
Whereas
an
Aptness
to
forgive
,
is
a
Godlike
Disposition
,
for
God
is
Love
,
the
Spring
of
Kindness
and
Compassion
,
of
Mercy
and
Forgiveness
;
and
as
his
Happiness
is
the
Result
of
the
Excellencies
and
Perfections
of
his
Nature
;
so
those
who
resemble
him
in
the
most
glorious
of
those
Perfections
,
must
needs
likewise
enjoy
a
great
Share
of
Tranquillity
and
inward
Bliss
.
But
if
God
be
the
great
Exemplar
of
Forgiveness
,
how
groundless
is
the
usual
Objection
against
this
excellent
Vertue
of
Christianity
,
that
it
betrays
a
mean
servile
Spirit
,
and
is
a
thing
much
below
a
Gentleman
!
Can
any
Man
of
common
Sense
think
it
a
Disgrace
to
be
like
God
,
and
that
in
his
most
glorious
Perfection
too
?
If
God
be
the
Fountain
of
Honour
,
we
must
allow
it
to
be
rather
,
the
most
noble
generous
Action
in
the
World
.
It
is
the
best
Way
likewise
of
ending
Strifes
,
and
overcoming
our
Adversaries
by
rendring
Good
for
Evil.
It
eases
the
Mind
of
those
great
Disquietudes
that
constantly
attend
Desires
of
Revenge
;
it
prevents
all
the
Mischiefs
that
follow
it
,
such
as
fresh
Injuries
from
the
Party
we
revenge
our selves
upon
,
if
we
leave
him
his
Life
,
and
the
Stroke
of
Justice
if
we
persue
him
to
the
Death
.
But
besides
these
evil
Consequences
of
Revenge
,
and
many
others
which
Forgiveness
prevents
,
there
is
more
true
Pleasure
and
Sweetness
in
the
Act
of
Forgiveness
and
Reconciliation
,
as
was
hinted
above
,
than
in
that
of
Revenge
.
For
however
the
Devil
may
hurry
Men
on
in
an
eager
Persuit
of
Revenge
,
and
flatter
'em
with
the
Hopes
of
great
Satisfaction
when
't
is
perfected
;
yet
there
is
a
secret
Horrour
and
Aversion
to
it
from
within
,
which
,
as
't
were
pulls
back
the
Hand
when
going
to
strike
;
or
what
other
way
soever
it
be
expressed
,
endeavours
to
hinder
it
,
and
makes
the
Heart
recoil
and
repent
of
the
Undertaking
,
and
execute
it
with
trembling
and
misgivings
of
Soul
;
and
immediately
after
,
come
dire
Forebodings
of
the
Venge
ance
of
him
to
whom
Vengeance
belongeth
,
and
a
Kind
of
Hell
upon
Earth
.
But
Forgiveness
is
attended
with
Applauses
of
Conscience
,
and
the
Approbation
of
Reason
,
and
Chearfulness
of
Spirit
:
There
is
an
inward
Pleasure
and
Satisfaction
of
Mind
quite
throughout
the
Action
,
and
when
't
is
compleated
,
no
Man
can
express
the
silent
Joy
that
runs
through
the
whole
Soul
,
and
it
seems
a
Foretaste
of
the
Joys
of
the
Blessed
in
Heaven
.
Even
that
Part
of
Forgiveness
which
seems
most
of
all
impracticable
,
and
contrary
to
Flesh
and
Blood
,
that
of
suing
to
a
Man
to
be
reconciled
that
has
done
the
Injury
,
and
still
continues
to
be
one's
Enemy
;
this
does
of
all
yeild
the
greatest
Pleasure
to
the
Soul
:
And
that
,
not
only
because
't
is
the
nearest
Resemblance
to
the
Mercy
of
God
,
who
sent
his
Son
to
mediate
between
him
and
us
,
and
by
his
Death
to
reconcile
us
to
himself
,
when
't
was
we
miserable
Wretches
that
had
offended
,
and
were
then
in
actual
Rebellion
against
him
;
but
from
the
Nature
of
the
thing
it self
.
For
't
is
a
kind
of
surprizing
a
Man
into
Charity
before
he
is
aware
.
When
Men
do
Injuries
,
they
generally
stand
upon
their
Defence
and
expect
to
receive
Injuries
again
;
but
when
a
Man
finds
,
instead
of
this
,
Acts
of
Friendship
and
Good
will
,
and
Readiness
to
forgive
,
and
Peace
and
Quietness
offer'd
so
freely
,
and
upon
such
easie
Terms
,
without
the
Shame
and
natural
Regret
in
seeking
it
,
and
asking
Pardon
,
and
making
Satisfaction
,
and
the
like
:
How
pleas'd
must
the
Man
needs
be
,
to
find
a
Friend
,
when
he
fear'd
and
expected
an
Enemy
?
Few
Men
love
Strife
for
Strife's
Sake
,
and
many
a
Man
injures
another
in
suddain
Heat
and
Passion
,
and
in
cooler
Blood
repents
of
it
,
though
he
can't
prevail
with
himself
to
ask
Forgiveness
:
And
sometimes
a
Man
injures
another
in
retaliating
something
that
he
took
amiss
from
him
,
though
perhaps
far
otherwise
intended
;
and
it
may
be
false
Reports
may
have
made
the
Difference
.
But
now
,
this
Way
of
Reconciliation
presently
sets
all
right
again
;
it
creates
a
right
Understanding
between
Party
and
Party
,
it
nips
Quarrels
in
the
very
Bud
,
and
leaves
no
Room
for
further
Malice
and
Ill
Will.
And
what
a
holy
Triumph
will
there
then
be
in
the
forgiving
Soul
,
thus
to
have
softned
his
Enemy
,
and
overcome
Evil
with
Good
!
And
such
happy
Effects
of
Forgiveness
of
Injuries
as
these
,
methinks
should
engage
every
considering
Man
to
put
it
in
Practice
,
were
this
all
;
but
when
besides
all
this
so
great
a
Mercy
as
the
perfect
Recovery
of
the
Favour
of
God
,
the
Forgiveness
of
our
own
vast
Debt
,
and
the
Enjoyment
of
the
Glories
and
Felicities
of
Heaven
shall
be
the
Reward
of
it
;
Surely
no
Man
in
his
Wits
,
but
must
think
himself
as
much
obliged
to
forgive
Injuries
,
as
to
make
himself
eternally
happy
if
he
can
.
And
that
this
exceeding
great
Reward
shall
attend
the
hearty
Practice
of
this
Vertue
,
is
plain
from
our
Lord
's
own
Words
,
Luke
6.37
.
Forgive
,
and
ye
shall
be
forgiven
.
And
,
as
it
appears
from
what
has
been
said
,
that
we
have
upon
all
Accounts
great
Obligation
to
imitate
the
compassionate
Example
of
our
merciful
God
;
so
in
the
Second
Place
,
Our
Baseness
will
be
very
great
if
we
do
not
:
And
that
both
with
Respect
to
God
and
Man
.
With
Respect
to
God
,
not
to
forgive
a
petty
Injury
from
our
Brother
,
when
God
has
forgiven
such
infinite
Provocations
as
ours
against
himself
,
is
the
vilest
Baseness
,
because
,
as
was
said
before
,
't
is
the
vilest
Ingratitude
,
and
Forgetfulness
of
his
great
Mercy
to
us
.
I
say
a
petty
Injury
from
our
Brother
;
for
every
Injury
,
how
great
soever
,
that
one
Mortal
can
do
to
another
,
is
indeed
,
but
of
no
regard
,
in
compare
with
those
mountainous
Heaps
of
Wickednesses
which
we
have
been
guilty
of
against
God
;
and
bear
not
so
great
Proportion
to
them
,
as
an
Hundred
Pence
does
to
Ten
Thousand
Talents
;
as
the
Parable
expresses
both
Debts
,
that
which
the
compassionate
King
forgave
his
Servant
,
and
that
which
that
wicked
Man
would
not
forgive
his
Fellow-Servant
.
The
infinite
Goodness
of
God
to
us
,
if
it
has
made
its
due
Impression
upon
our
Spirits
,
will
leave
so
charming
an
Idea
of
Forgiveness
upon
our
Souls
,
as
will
incline
us
to
a
suitable
Practice
upon
all
Occasions
,
especially
since
we
know
from
God's
great
Compassion
towards
us
,
how
pleasing
to
him
Compassion
is
in
others
.
But
,
notwithstanding
God's
unspeakable
Kindness
to
us
,
to
cherish
a
Temper
of
Mind
which
we
can't
but
be
sensible
he
infinitely
Hates
,
and
endeavour
to
make
those
miserable
as
far
as
our
Malice
will
reach
,
to
whom
God
has
forgiven
as
much
as
he
forgave
us
,
and
for
whose
Redemption
Christ
dyed
,
and
for
whom
are
reserv'd
Crowns
of
Glory
in
Heaven
,
through
the
wondrous
Mercy
of
God
;
and
all
this
unmercifulness
for
a
small
Matter
,
for
the
Debt
of
a
few
Pence
:
This
shews
the
basest
of
Ingratitude
,
and
weak
Sense
of
God's
Compassion
shewn
to
us
,
that
is
possible
.
Well
may
our
Lord
say
to
such
Men
,
with
a
little
Variation
,
as
the
King
in
the
Parable
said
to
that
cruel
Servant
of
his
;
O
thou
wicked
Servant
,
I
forgave
thee
all
that
Debt
,
and
that
though
thou
didst
not
desire
it
of
me
;
shouldst
not
thou
also
have
had
Compassion
on
thy
Fellow-Servant
,
even
as
I
had
Pity
on
thee
?
Obligation
sufficient
there
was
no
Doubt
;
and
that
his
Ingratitude
,
and
Forgetfulness
of
God's
Favour
,
and
his
cruel
hardned
Temper
was
very
provoking
will
appear
in
the
Sequel
.
But
,
Secondly
,
To
be
revengeful
and
implacable
after
such
Mercy
receiv'd
our
selves
,
is
the
greatest
Baseness
with
Respect
to
Men.
For
we
are
all
Fellow-Servants
of
the
same
great
Lord
;
and
his
Mercy
has
been
the
same
to
all
of
us
;
we
are
all
of
us
through
Christ
,
under
the
same
Covenant
of
Grace
and
Reconciliation
:
Now
this
methinks
should
endear
us
to
one
another
,
and
our
mutual
Joy
for
each
others
Happiness
,
should
put
an
End
to
all
other
petty
Quarrels
and
Animosities
between
us
.
But
instead
of
this
,
to
hate
and
mischief
one
another
,
to
endeavour
by
all
means
to
make
one
another
as
unhappy
as
we
can
here
below
,
and
with
him
in
the
Parable
,
pluck
out
Throats
for
Trifles
,
and
become
inexorable
to
any
that
have
injur'd
us
;
this
is
such
an
unnatural
Piece
of
Barbarity
,
and
betrays
so
much
devillish
Baseness
of
Spirit
,
as
that
every
sensible
Man
,
when
he
considers
it
will
abominate
.
'T
is
as
if
a
Man
should
escape
to
Shoar
from
a
Wreck
at
Sea
,
and
there
meet
one
whom
Providence
had
bless'd
with
the
same
Deliverance
;
and
instead
of
congratulating
his
Safety
,
and
joyning
with
him
in
praising
and
blessing
the
Mercy
of
their
great
Deliverer
,
endeavour
to
knock
out
his
Brains
in
Persuance
of
some
old
Grudge
.
Nothing
can
be
more
base
than
this
,
nor
more
justly
provoking
to
the
God
of
Mercy
and
Compassion
.
Which
leads
me
in
the
Last
Place
to
consider
the
miserable
Consequence
of
this
Baseness
,
viz.
We
shall
thereby
provoke
God
to
recall
his
Pardon
to
us
,
and
deal
with
us
as
the
King
in
the
Parable
did
with
his
wicked
ungrateful
and
cruel
Servant
,
and
deliver
us
over
to
the
Tormentors
,
till
we
shall
have
paid
all
that
is
due
unto
him
.
For
so
likewise
,
says
our
Lord
,
shall
my
heavenly
Father
do
unto
you
,
if
ye
from
your
Hearts
forgive
not
every
one
his
Brother
their
Trespasses
.
God's
Pardon
to
Sinners
,
though
it
be
very
full
and
free
,
and
given
in
infinite
Mercy
;
yet
is
not
pass'd
in
such
a
Manner
as
that
it
can
never
be
revok'd
;
't
was
given
at
first
upon
Conditions
,
and
may
be
again
forfeited
if
we
fail
of
performing
what
God
requires
,
in
order
to
his
final
ratifying
it
.
Now
Forgiveness
of
Injuries
is
expresly
mention'd
by
our
Saviour
,
as
Part
of
what
God
expects
from
us
in
order
to
his
comfirming
his
Pardon
to
us
;
for
thus
,
Mat.
6.14
,
15.
If
ye
forgive
Men
their
Trespasses
,
your
heavenly
Father
will
also
forgive
you
;
but
if
ye
forgive
not
Men
their
Trespasses
,
neither
will
your
heavenly
Father
forgive
your
Trespasses
;
but
,
as
't
is
in
the
Parable
,
his
Wrath
will
again
wax
hot
against
you
,
and
he
will
make
void
his
former
Pardon
,
and
deliver
you
over
to
the
Tormentors
till
you
shall
pay
all
that
is
due
unto
him
.
That
is
,
will
consign
you
to
the
Portion
of
the
Devil
and
his
Angels
,
Spirits
of
like
malicious
and
revengeful
Tempers
,
who
,
as
the
merciless
Executioners
of
God's
Vengeance
,
will
not
for
ever
spare
to
torment
and
cruciate
those
wretched
Souls
,
who
might
have
escap'd
those
Miseries
,
and
had
their
Pardon
seal'd
with
the
Blood
of
their
Redeemer
,
but
forfeited
it
again
by
indulging
to
that
devillish
Temper
of
Malice
and
Revenge
.
Wherefore
,
to
conclude
this
Parable
.
If
we
are
touch'd
with
a
due
Sense
of
the
wondrous
Compassion
of
God
to
us
miserable
Sinners
in
forgiving
us
the
vast
Debt
we
had
contracted
to
the
divine
Justice
by
Reason
of
our
Sins
,
and
which
't
was
impossible
for
us
ever
to
have
discharg'd
our selves
;
whereby
we
are
deliver'd
from
the
intolerable
and
endless
Punishment
of
them
;
and
moreover
made
Sons
of
God
,
and
Heirs
of
celestial
Glory
:
If
we
are
duly
touch'd
with
a
Sense
of
this
infinite
Goodness
of
God
to
us
(
which
to
effect
was
the
Endeavour
of
the
first
Part
of
this
Discourse
)
let
us
express
our
deep
Resentment
of
his
gracious
Forgiveness
of
us
,
by
imitating
so
excellent
an
Example
,
and
forgiving
one
another
.
Let
us
consider
the
great
Happiness
,
that
both
here
and
hereafter
will
attend
the
Performance
of
this
Duty
;
and
reflect
upon
the
endless
Misery
that
will
closely
follow
the
contrary
.
We
must
forgive
,
if
we
would
be
forgiven
;
we
must
shew
Mercy
and
Compassion
to
our
Brethren
that
offend
us
,
if
we
hope
to
find
any
at
the
Hands
of
God
.
And
let
us
remember
,
that
,
how
sweet
soever
we
may
fancy
Revenge
to
be
now
,
we
shall
find
the
Consequence
of
it
,
if
not
speedily
repented
of
,
to
be
eternal
Damnation
.
From
which
sad
Condition
,
and
that
hellish
Temper
that
will
bring
us
to
it
,
let
us
pray
earnestly
that
the
good
Lord
would
deliver
us
,
through
Jesus
Christ
our
merciful
Saviour
.
The
PRAYER
.
I.
O
Holy
and
most
merciful
King
of
Heaven
,
who
hast
forgiven
a
World
of
miserable
Wretches
an
infinite
Debt
,
and
deliver'd
those
who
had
nothing
to
pay
from
the
extremest
and
eternal
Misery
,
and
hast
commanded
that
in
Return
we
do
to
others
as
thou
hast
done
to
us
;
I
who
am
a
happy
Sharer
in
thy
wondrous
Compassion
,
do
praise
thee
from
the
Bottom
of
my
Soul
,
and
earnestly
entreat
the
Assistance
of
thy
Grace
,
that
I
may
never
be
wanting
in
a
sincere
and
chearful
Imitation
of
thy
blessed
Example
,
but
delight
to
copy
after
so
lovely
an
Original
,
and
freely
and
intirely
forgive
,
nay
love
and
do
good
to
my
most
inveterate
Enemies
.
And
since
thou
lov'dst
us
first
,
and
didst
prevent
us
with
the
Riches
of
thy
Goodness
,
O
that
I
could
in
this
resemble
thee
too
,
and
even
court
my
Injurers
to
Peace
and
Reconciliation
,
and
with
a
Christian
Bravery
of
Spirit
,
offer
them
that
forgiveness
which
they
will
not
ask
!
This
is
indeed
a
hard
Saying
to
my
deprav'd
Nature
,
and
Revenge
seems
sweeter
far
to
Flesh
and
Blood
;
and
though
my
Reason
,
I
confess
,
is
satisfyed
of
the
great
Excellency
of
the
Performance
,
yet
my
Passions
,
I
must
with
Shame
own
likewise
,
run
violently
the
contrary
Way
,
and
bear
me
down
with
their
rapid
Course
.
Thy
Aid
I
therefore
beg
,
Almighty
God
,
and
that
thy
Spirit
may
enable
me
to
stem
this
dangerous
Current
,
and
strenuously
to
resist
and
master
all
Motions
to
revenge
,
remembring
that
this
is
the
Condition
of
my
open
Forgiveness
at
thy
Hands
,
and
that
Judgment
without
Mercy
shall
be
my
Portion
if
I
shew
no
Mercy
.
II.
Convince
me
daily
more
and
more
of
my
base
Ingratitude
to
thee
,
and
inhumane
Barbarity
to
my
Brethren
,
in
bearing
Malice
and
Rancour
for
trifling
Injuries
(
such
as
are
the
greatest
we
can
offer
to
each
other
,
in
Compare
with
what
thy
Mercy
hath
forgiven
us
:
)
And
do
thou
,
O
meekest
Jesus
,
sweeten
our
Tempers
,
and
turn
all
Bitterness
of
Spirit
into
Love
and
mutual
Endeavours
to
promote
each
others
Happiness
;
and
may
we
all
conspire
in
offering
up
our
joint
Praises
to
our
merciful
God
,
who
has
remitted
to
every
one
of
us
infinitely
more
than
Ten
Thousand
Talents
.
O
that
this
thy
Mercy
may
be
imprinted
in
lively
and
everlasting
Characters
upon
my
Soul
,
so
as
powerfully
to
incline
me
to
transcribe
it
in
my
Intercourse
with
Men
!
Then
shall
I
experience
the
blessed
Influence
this
thy
Commandment
will
have
upon
my
Happiness
even
here
,
and
in
the
most
acceptable
Manner
express
my
Thankfulness
for
thy
Pity
shew'd
to
me
;
and
at
last
by
bearing
this
thy
Badge
upon
my
Soul
,
be
own'd
by
thee
as
thy
true
Disciple
,
and
receiv'd
into
the
Joy
of
thee
our
dearest
Lord
.
Which
grant
O
most
compassionate
Jesus
for
thine
own
Mercies
Sake
.
Amen
,
Amen
.
PARABLE
V.
Of
a
King
that
made
a
Marriage
for
his
Son
.
Matth.
xxii
.
2
,
3.
Luk.
xiv
.
18
,
19
,
20.
Matth.
xxii
.
4
,
5
,
6
,
7
,
8
,
9
,
10
,
11
,
12
,
13
,
14.
The
Kingdom
of
Heaven
is
like
unto
a
certain
King
,
And
sent
forth
his
Servants
to
call
them
that
were
bidden
to
the
Wedding
:
And
they
would
not
come
.
And
they
all
with
one
consent
began
to
make
Excuse
:
And
another
said
,
I
have
bought
five
Yoke
of
Oxen
,
and
I
go
to
prove
them
:
I
pray
thee
have
me
excused
.
And
another
said
,
I
have
married
a
Wife
,
and
therefore
I
cannot
come
.
Again
he
sent
forth
other
Servants
,
But
they
made
light
of
it
,
and
went
their
Ways
,
one
to
his
Farm
,
another
to
his
Merchandise
:
And
the
Remnant
took
his
Servants
,
and
entreated
them
spitefully
,
and
slew
them
.
But
when
the
King
heard
thereof
,
he
was
wroth
:
And
he
sent
forth
his
Armies
,
and
destroyed
those
Murderers
,
and
burnt
up
their
City
.
Then
saith
he
to
his
Servants
,
the
Wedding
is
ready
,
but
those
that
were
bidden
were
not
worthy
.
Go
ye
therefore
into
the
High-ways
,
and
as
many
as
ye
shall
find
,
bid
to
the
Marriage
.
So
those
Servants
went
out
into
the
High-ways
,
and
gathered
together
all
,
as
many
as
they
found
,
both
bad
and
good
:
and
the
Wedding
was
furnish'd
with
Guests
.
And
when
the
King
came
in
to
see
the
Guests
,
he
saw
there
a
Man
that
had
not
on
a
wedding
Garment
:
And
he
saith
unto
him
,
Friend
,
how
camest
thou
in
hither
,
not
having
a
wedding
Garment
?
And
he
was
speechless
.
Then
said
the
King
to
the
Servants
,
Bind
him
Hand
and
Foot
,
and
take
him
away
and
cast
him
into
outer
Darkness
:
There
shall
be
weeping
and
gnashing
of
Teeth
.
For
many
are
called
,
but
few
are
chosen
.
THIS
Parable
,
I
suppose
,
was
in
its
first
Intention
,
design'd
to
reprove
the
hardned
Infidelity
of
the
Jews
,
their
obstinately
rejecting
the
Mercy
of
God
to
them
in
Christ
Jesus
,
and
their
vile
Ingratitude
to
him
for
his
peculiar
Care
of
them
,
in
so
ordering
it
,
that
the
Gospel
should
be
first
preach'd
to
them
(
to
which
Purpose
also
was
spoken
the
Parable
of
the
wicked
Husbandmen
in
Mat.
21.33
.
which
,
for
its
great
Affinity
to
the
first
Part
of
this
Parable
,
and
intire
Relation
to
the
Jews
,
I
thought
fit
to
pass
by
)
and
it
was
likewise
intended
to
shew
God's
great
Anger
against
them
for
that
their
Stubbornness
and
malicious
Treatment
of
Christ
and
his
Apostles
,
and
how
sad
the
Consequence
of
it
would
be
,
both
in
this
World
and
the
next
:
And
withall
,
to
declare
God's
Purpose
of
receiving
the
Gentiles
into
the
Fold
of
Christ
,
upon
their
despising
and
rejecting
that
inestimable
Favour
,
and
moreover
,
that
whoever
makes
Profession
of
Christianity
,
must
live
agreeably
,
and
be
conformable
to
all
its
holy
Laws
,
or
else
their
Condition
will
be
more
deplorable
than
ever
.
This
,
I
think
was
the
first
Intention
of
this
Parable
.
But
besides
this
,
it
has
another
Aspect
which
is
intirely
Christian
,
and
is
full
of
Reproof
and
Instruction
to
us
that
have
already
embrac'd
the
Discipline
of
Christ
,
and
is
very
aptly
expressive
of
these
Four
things
,
which
I
shall
make
the
Subject
of
the
following
Discourse
.
First
,
It
is
lively
expressive
of
the
Nature
of
the
Gospel
or
Christian
Religion
,
as
representing
it
by
the
Marriage
of
a
King's
Son
,
and
the
poor
and
the
maim'd
,
the
halt
and
the
blind
being
call'd
in
to
partake
of
the
Wedding
Supper
.
Secondly
,
of
God's
great
Care
in
having
this
Religion
publish'd
and
made
known
to
all
Men
,
and
his
repeated
Invitations
to
all
Men
to
embrace
it
;
represented
by
that
King
's
sending
forth
his
Servants
to
call
them
that
were
bidden
to
the
Wedding
,
and
again
sending
forth
other
Servants
,
and
commanding
them
to
tell
those
that
were
bidden
that
he
had
prepar'd
and
made
all
things
ready
,
and
therefore
to
urge
them
to
come
unto
the
Marriage
.
Thirdly
,
It
very
aptly
expresses
,
what
kind
of
Reception
,
this
holy
Religion
,
and
the
Teachers
of
it
are
like
to
meet
with
in
the
World
;
represented
here
by
Men's
making
light
of
the
Invitation
to
the
Marriage
of
the
King's
Son
,
and
offering
Excuses
,
such
as
,
of
having
bought
a
Piece
of
Ground
,
and
a
Yoke
of
Oxen
,
and
of
having
married
a
Wife
,
and
that
these
things
would
engage
their
Time
,
and
therefore
they
could
not
come
:
And
accordingly
,
going
their
own
Way
,
one
to
his
Farm
,
and
another
to
his
Merchandise
,
and
the
rest
taking
those
Servants
that
came
to
invite
them
,
and
intreating
them
spitefully
,
and
slaying
them
.
Fourthly
,
It
expresses
how
sad
their
Condition
will
be
,
that
either
when
they
are
invited
to
,
yet
reject
this
holy
Religion
,
and
abuse
the
Preachers
of
it
;
or
else
,
though
they
do
profess
it
,
yet
live
not
agreeably
to
it
.
The
latter
of
which
is
represented
by
the
King
's
finding
a
Man
at
the
Marriage
Supper
that
had
not
on
a
Wedding
Garment
,
and
saying
unto
him
,
Friend
,
how
camest
thou
in
hither
not
having
on
a
Wedding
Garment
?
And
the
Man's
being
speechless
upon
it
,
and
the
King
's
commanding
his
Servants
to
bind
him
Hand
and
Foot
and
take
him
away
,
and
cast
him
into
outer
Darkness
,
where
shall
be
weeping
and
gnashing
of
Teeth
:
And
the
former
is
express'd
by
the
King
's
being
wroth
with
those
that
stighted
his
Invitation
,
and
pronouncing
them
not
worthy
of
it
,
and
resolving
that
they
should
not
taste
of
his
Supper
,
and
sending
his
Servants
to
invite
others
to
the
Wedding
,
and
commanding
his
Armies
to
go
forth
and
destroy
those
Murderers
,
that
had
spitefully
entreated
and
slain
his
Servants
,
and
to
burn
up
their
City
.
And
then
after
all
,
there
is
a
general
Observation
drawn
from
hence
,
namely
,
That
many
are
called
,
but
few
are
chosen
.
Of
each
of
these
I
shall
discourse
in
their
Order
.
First
,
this
Parable
does
very
lively
express
the
Nature
of
the
Gospel
or
Christian
Religion
;
represented
here
by
the
Marriage
of
a
King's
Son
,
and
the
poor
and
the
maim'd
,
the
halt
and
the
blind
being
call'd
in
as
Guests
to
partake
of
the
Wedding
Supper
.
St.
Paul
,
in
his
Epistle
to
Titus
,
Chap.
2.
Vers.
14
,
says
,
that
Christ
gave
himself
for
us
,
that
he
might
redeem
us
from
all
Iniquity
,
and
purifie
to
himself
a
peculiar
or
purchas'd
People
(
as
't
is
in
the
Original
)
zealous
of
good
Works
;
and
Ephes.
1.14
.
Christians
are
called
the
purchas'd
Possession
:
In
Allusion
,
I
suppose
,
both
to
the
Jewish
Custom
of
the
Man
giving
a
Dowry
to
her
whom
he
made
his
Wife
,
thereby
purchasing
her
to
himself
as
his
own
Peculiar
;
and
likewise
to
a
Custom
of
the
Graecians
,
who
had
an
Officer
on
purpose
to
educate
,
and
form
,
and
refine
Women
design'd
for
Marriage
,
and
then
to
present
them
to
those
that
were
to
be
their
Husbands
:
Agreeable
to
which
is
that
of
St.
Paul
,
2
Cor.
11.2
.
I
have
espous'd
you
to
one
Husband
,
that
I
may
present
you
as
a
pure
and
chast
Virgin
unto
Christ
.
And
accordingly
,
our
Lord
often
compares
himself
to
a
Bridegroom
,
and
his
Church
to
the
Bride
,
and
his
Disciples
to
the
Children
of
the
Bride-Chamber
,
or
the
Friends
and
special
Attendants
of
the
Bride
and
Bridegroom
.
And
Ephes.
5.35
.
Christ
lov'd
the
Church
,
and
gave
himself
for
it
,
that
he
might
sanctifie
and
cleanse
it
by
the
washing
of
Water
by
the
Word
,
that
he
might
present
it
to
himself
,
a
glorious
Church
,
not
having
Spot
or
Wrinkle
,
or
any
such
thing
;
but
that
it
should
be
holy
and
without
Blemish
:
And
then
,
Vers.
30.
we
are
Members
of
his
Body
,
of
his
Flesh
,
and
of
his
Bones
(
according
to
what
is
said
of
Man
and
Wife
,
Gen.
2.24
.
They
two
shall
be
one
Flesh
)
and
Vers.
32.
This
is
a
great
Mystery
;
but
I
speak
concerning
Christ
and
the
Church
.
The
Gospel
then
,
or
Christian
Religion
,
being
likened
to
a
Marriage
made
by
God
,
the
glorious
King
of
Heaven
,
for
his
eternal
Son
;
and
Christ
the
Promulger
of
this
Gospel
,
the
first
Teacher
of
this
Religion
,
being
that
Son
of
God
,
and
that
divine
Bridegroom
,
and
the
Church
,
or
those
that
believe
this
Gospel
,
and
embrace
this
Religion
,
being
the
Bride
;
it
informs
us
in
general
,
that
the
Nature
of
the
Gospel
,
or
Christian
Religion
,
is
like
that
of
Marriage
,
and
makes
the
same
Relation
between
Christ
and
Believers
,
as
Marriage
does
between
a
Man
and
his
Wife
;
and
intitles
to
like
Privileges
,
and
obliges
to
like
Duties
,
and
is
productive
of
like
Effects
.
First
,
the
Gospel
or
Christian
Religion
makes
the
same
Relation
between
Christ
and
Believers
,
as
Marriage
does
between
Man
and
Wife
,
i.
e.
the
nearest
,
the
dearest
,
and
likewise
an
inseparable
Relation
:
For
,
that
Marriage
is
the
nearest
Relation
,
is
evident
from
what
is
said
Gen.
2.24
,
that
a
Man
shall
leave
Father
and
Mother
,
and
cleave
to
his
Wife
;
't
is
the
dearest
Relation
,
because
a
Man's
Wife
is
as
himself
,
Bone
of
his
Bone
,
and
Flesh
of
his
Flesh
,
as
Eve
was
of
Adam
,
and
no
Man
ever
yet
hated
his
own
Flesh
(
as
St.
Paul
has
it
)
but
nourisheth
and
cherisheth
it
;
and
Men
ought
to
love
their
Wives
as
their
own
Bodies
;
and
he
that
loveth
his
Wife
still
loveth
himself
:
And
't
is
an
inseparable
Relation
likewise
;
for
though
God
permitted
Divorce
to
the
Jews
for
the
Hardness
of
their
Hearts
,
and
Christ
,
in
some
Cases
,
and
for
the
same
Reason
permits
it
to
us
Christians
,
yet
from
the
Beginning
it
was
not
so
;
and
those
whom
God
had
so
nearly
joyn'd
together
,
were
not
at
first
intended
ever
to
be
put
a
sunder
but
by
Death
.
In
like
manner
,
the
Gospel
or
Christian
Religion
does
(
1.
)
create
the
nearest
Relation
between
Christ
and
Believers
;
it
makes
us
Members
of
his
Body
,
of
his
Flesh
,
and
of
his
Bones
;
and
as
was
before
quoted
from
St.
Paul
,
Ephes.
5.30
.
i.
e.
it
makes
us
as
near
to
him
as
the
Members
are
to
the
Head
,
the
Flesh
and
Bones
to
the
Body
;
or
as
our
Church
expresses
it
,
it
makes
us
one
with
Christ
and
Christ
with
us
;
't
is
so
near
a
Relation
that
nothing
can
sufficiently
express
it
but
what
expresses
an
Union
.
It
creates
likewise
(
2.
)
the
dearest
Relation
,
for
thus
our
Lord
,
John
14.21
.
He
that
hath
my
Commandments
and
keepeth
them
,
he
it
is
that
loveth
me
;
and
he
that
loveth
me
shall
be
loved
of
my
Father
,
and
I
will
love
him
and
will
manifest
my self
unto
him
;
and
Vers.
23.
We
will
come
unto
him
and
make
our
Abode
with
him
;
and
Chap.
15.14
.
Ye
are
my
Friends
if
ye
do
whatsoever
I
command
you
.
And
Rev.
3.20
.
Behold
,
says
our
Lord
,
I
stand
at
the
Door
and
knock
;
if
any
Man
hear
my
Voice
and
open
the
Door
,
i.
e.
by
Faith
and
Obedience
,
I
will
come
in
unto
him
,
and
sup
with
him
and
he
with
me
;
he
will
shew
the
greatest
Expressions
of
Dearness
and
Affection
to
him
.
And
as
the
Gospel
makes
the
nearest
and
dearest
Relation
between
Christ
and
Believers
,
so
that
Relation
is
(
3.
)
inseparable
;
i.
e.
unless
we
willfully
divorce
our selves
from
him
by
Apostacy
or
Disobedience
.
Thus
a
little
before
his
Ascension
he
tells
his
Apostles
,
and
in
them
all
faithful
Believers
that
observe
whatsoever
he
hath
commanded
,
that
he
will
be
with
them
always
,
even
to
the
End
of
the
World
:
And
because
he
was
to
ascend
to
his
Father
and
their
Father
,
to
his
God
and
their
God
,
therefore
says
he
,
I
will
not
leave
you
comfortless
,
but
will
pray
to
the
Father
,
and
he
shall
give
you
another
Comforter
,
that
he
may
abide
with
you
for
ever
,
John
14.16
.
and
in
the
2.
and
3.
Verses
of
that
Chapter
,
I
go
to
prepare
a
Place
for
you
,
and
if
I
go
and
prepare
a
Place
for
you
,
I
will
come
again
and
receive
you
to
my self
,
that
where
I
am
,
there
ye
may
be
also
.
And
John
10.27
,
28.
My
Sheep
hear
my
Voice
and
I
know
them
and
they
follow
me
;
and
I
give
unto
them
Eternal
Life
,
and
they
shall
never
perish
,
neither
shall
any
pluck
them
out
of
my
Hand
.
And
St.
Paul
with
great
Assurance
asks
this
Question
,
Rom.
8.35
.
Who
shall
separate
us
from
the
Love
of
Christ
?
and
after
enumerating
what
in
the
Esteem
of
the
World
was
most
likely
to
do
it
,
he
concludes
,
Vers
.
the
last
,
that
nothing
shall
be
able
to
separate
us
from
the
Love
of
God
which
is
in
Christ
Jesus
our
Lord
.
And
he
is
likewise
in
a
spiritual
Manner
always
with
us
in
the
Reception
of
those
Mysteries
which
he
instituted
in
Remembrance
of
him
.
The
Gospel
then
,
effecting
so
near
,
so
dear
,
and
so
inseparable
a
Relation
between
Christ
and
Believers
,
that
nothing
can
so
fitly
resemble
it
as
the
State
of
Marriage
;
we
may
from
hence
collect
in
the
next
place
,
what
Privileges
the
Gospel
intitles
Believers
to
,
by
reason
of
this
their
so
intimate
Relation
to
Christ
.
As
first
,
it
intitles
to
the
peculiar
Love
and
Tenderness
of
Christ
,
such
a
Love
as
will
incline
him
to
promote
the
Happiness
of
Believers
,
and
to
pity
and
compassionate
their
Infirmities
,
Failures
and
Imperfections
;
for
Love
covereth
a
Multitude
of
Faults
▪
Thus
the
Apostle
,
Col.
3.19
.
Husbands
love
your
Wives
,
and
be
not
bitter
against
them
;
be
not
extreme
to
observe
every
little
Defect
and
Failing
in
them
,
but
consider
'em
as
the
weaker
Vessel
,
and
bear
with
their
Infirmities
.
And
accordingly
the
Author
to
the
Hebrews
says
of
our
Lord
,
he
is
not
one
that
cannot
be
touch'd
with
a
Sense
of
our
Infirmities
,
but
knows
and
pities
them
,
having
been
in
all
Points
tempted
as
we
are
,
though
without
Sin
,
Heb.
4.15
.
And
as
for
his
Tenderness
and
Care
of
our
Happiness
,
't
is
miraculously
evident
in
that
he
gave
himself
for
us
,
sacrific'd
his
very
Life
for
our
reconciliation
to
his
offended
Father
,
that
he
might
sanctifie
and
cleanse
us
,
and
present
us
to
himself
a
glorious
Church
,
not
having
Spot
or
Wrinkle
or
any
such
thing
,
but
that
we
should
be
holy
and
without
Blemish
;
as
the
Apostle
expresses
it
in
the
before
cited
Eph.
5.26
.
&c.
And
he
does
continually
nourish
and
cherish
us
by
the
Communications
of
his
Grace
in
the
blessed
Sacrament
(
that
spiritual
Body
of
his
,
which
whoso
eateth
of
shall
live
for
ever
)
and
by
the
Comforts
and
Assistances
of
his
holy
Spirit
.
And
to
lye
thus
in
the
Bosome
of
the
Son
of
God
,
to
have
such
great
Degrees
of
his
Love
and
Tenderness
to
us
express'd
in
such
amazing
Instances
;
to
be
thus
pitied
and
commiserated
,
and
our
Failures
excus'd
and
past
by
,
by
him
that
is
to
be
our
Judge
;
and
our
Happiness
in
all
Respects
so
carefully
endeavoured
by
him
who
is
the
Fountain
of
it
:
This
is
such
a
Privilege
as
can
never
be
enough
valu'd
,
and
is
infinitely
above
the
Reach
of
any
Comparison
.
Another
Privilege
the
Gospel
intitles
Believers
to
upon
their
so
near
Relation
to
Christ
,
is
Christ's
Protection
of
them
from
Dangers
,
and
Defence
against
Assaults
of
Enemies
.
For
,
as
in
Marriage
,
the
Husband
is
the
Shield
and
Guardian
of
his
Wife
,
so
Christ
is
the
Protector
and
Defender
of
the
faithful
;
he
covers
them
from
the
Rage
and
Malice
of
unreasonable
Men
,
and
arms
them
against
the
Attacks
of
the
Spirits
of
Darkness
,
by
the
Supplies
and
Aids
of
his
blessed
Spirit
;
who
helps
our
Infirmities
,
and
strengthens
us
mightily
in
the
inner
Man
,
so
that
the
Gates
of
Hell
,
all
the
infernal
Powers
shall
not
be
able
to
prevail
against
us
.
And
accordingly
,
says
St.
Paul
,
I
can
do
all
things
through
Christ
that
strengthneth
me
,
Phil.
4.13
.
Rom.
8.37
.
In
all
these
things
,
Tribulation
,
Distress
,
Persecution
,
Famine
,
Nakedness
,
Perilor
Sword
,
in
all
these
things
we
are
more
than
Conquerers
.
By
what
means
?
Why
,
through
Christ
that
loveth
us
.
And
our
Lord
says
expresly
in
the
forecited
John
10.27
.
my
Sheep
that
hear
my
Voice
shall
never
perish
,
neither
shall
any
pluck
them
out
of
my
Hand
.
And
if
the
Almighty
Son
of
God
be
for
us
,
and
takes
us
into
his
own
Protection
,
and
shields
and
guards
us
as
a
Husband
does
the
Wise
of
his
Bosome
;
who
then
can
be
against
us
?
We
shall
be
hid
under
his
Wings
,
and
safe
under
his
Feathers
,
his
Faithfulness
and
Truth
shall
be
our
Shield
and
Buckler
.
And
,
to
dwell
thus
under
the
Defence
of
the
most
High
,
and
abide
under
the
Shadow
of
the
Allmighty
,
is
,
no
doubt
,
an
inestimable
Privilege
.
Again
,
as
the
Husband
confers
Honour
upon
his
Wife
,
intitles
her
to
have
a
Share
in
that
Honour
that
is
due
to
him
;
so
Believers
,
by
their
intimate
Union
with
Christ
,
are
advanc'd
to
the
highest
Step
of
Honour
that
Mortals
can
arrive
at
:
For
,
what
more
honourable
than
to
be
in
so
near
a
Relation
to
the
most
glorious
Son
of
God!
Accordingly
the
Scripture
exhorts
us
to
walk
worthy
of
our
holy
Profession
,
Ephes.
4.1
.
he
that
despiseth
you
despiseth
me
;
and
't
is
in
some
Proportion
true
of
all
other
sincere
Believers
.
Christianity
is
a
most
honourable
Profession
,
and
what
David
said
to
Saul
,
when
he
offered
him
his
eldest
Daughter
to
Wife
for
his
great
Services
;
who
am
I
,
and
what
is
my
Life
or
my
Fathers
Family
in
Israel
,
that
I
should
be
Son
in-law
to
a
King
?
may
with
infinitely
greater
Reason
be
said
by
every
true
Christian
,
who
am
I
,
and
what
is
my
Life
,
that
I
should
be
taken
into
the
nearest
Relation
to
the
eternal
Son
of
the
Majesty
of
Heaven
and
Earth
!
No
Title
comparable
to
this
,
no
Relation
so
much
to
be
glori'd
in
,
nor
any
Care
too
great
to
live
up
to
so
august
a
Character
.
But
,
In
the
last
place
,
the
Gospel
intitles
Believers
,
as
to
a
Participation
in
some
Degree
of
the
Honour
of
Christ
,
so
likewise
of
his
Glory
and
Happiness
.
And
,
as
a
Husband
is
to
provide
for
his
Wife
suitable
to
his
own
Quality
,
and
make
her
a
Sharer
in
his
Happiness
and
Prosperity
;
so
will
Christ
confer
upon
sincere
Believers
a
plentiful
Share
of
his
Glories
and
Felicities
in
Heaven
.
Thus
,
in
my
Father's
House
,
says
he
,
are
many
Mansions
,
and
I
go
to
prepare
a
Place
for
you
;
and
if
I
go
and
prepare
a
place
for
you
,
I
will
come
again
and
receive
you
to
my self
,
that
where
I
am
there
ye
may
be
also
.
And
in
that
solemn
Prayer
to
his
heavenly
Father
,
John
17.22
.
The
Glory
,
says
he
,
which
thou
gavest
me
I
have
given
them
;
and
Vers.
24.
Father
,
I
will
that
they
also
whom
thou
hast
given
me
be
with
me
where
I
am
,
that
they
may
behold
thy
Glory
which
thou
hast
given
me
,
i.
e.
may
share
in
the
Beatifick
Vision
,
which
is
the
Summit
of
all
Happiness
.
And
Rom.
8.17
.
St.
Paul
says
we
are
joint
Heirs
with
Christ
,
and
if
we
suffer
with
him
,
i.e.
still
continue
faithful
Believers
notwithstanding
the
Discouragements
and
Temptations
of
the
World
,
we
shall
be
glorified
together
.
And
1
Cor.
14.23
.
Christ
is
call'd
the
first
Fruits
of
a
glorious
Resurrection
to
immortal
Bliss
,
which
supposes
a
general
Harvest
to
follow
Christ
the
first
Fruits
,
afterwards
those
that
are
Christ's
at
his
coming
.
For
the
Lord
himself
shall
descend
from
Heaven
with
a
Shout
,
with
the
Voice
of
the
Arch-Augel
,
and
with
the
Trump
of
God
,
and
the
Dead
in
Christ
shall
be
raised
first
;
then
we
which
are
alive
and
remain
shall
be
caught
up
together
with
them
in
the
Clouds
,
and
so
shall
we
ever
be
with
the
Lord
,
1
Thes.
4.16.17
.
And
if
to
all
this
we
add
,
that
this
intimate
Union
of
Believers
with
Christ
,
as
of
a
Wife
with
her
Husband
,
and
these
immense
Privileges
that
are
consequent
upon
it
,
will
be
everlasting
;
that
nothing
can
put
a-sunder
whom
God
has
in
infinite
Mercy
joyn'd
thus
close
together
,
but
our
wilful
Unfaithfulness
to
this
our
divine
Husband
:
As
it
will
make
up
the
Account
of
the
Wonders
of
God's
Love
to
the
Children
of
Men
,
and
should
in
Return
,
make
us
all
over
Love
and
Gratitude
to
that
good
God
who
hath
done
such
great
things
for
us
;
so
it
should
make
us
exceeding
careful
upon
no
Considerations
whatever
to
divorce
our selves
from
this
our
glorious
Husband
,
but
for
ever
pay
all
possible
Love
and
dutiful
Obedience
to
him
.
Which
brings
me
in
the
next
Place
to
shew
,
that
as
the
Gospel
effects
the
same
Relation
between
Christ
and
Believers
as
Marriage
does
between
a
Man
and
his
Wife
,
and
intitles
to
the
like
Privileges
;
so
it
obliges
likewise
to
the
like
Duties
.
And
first
,
As
a
Wife
is
bound
to
bear
unspotted
Love
and
Fidelity
to
her
Husband
,
so
is
every
Believer
bound
to
demean
himself
towards
Christ
.
That
is
,
to
love
him
above
all
things
,
and
to
be
intirely
his
;
not
to
suffer
his
Affections
to
wander
after
strange
Loves
,
such
as
the
World
and
the
Vanities
of
it
;
not
to
be
debauch'd
by
the
Devil
and
his
Temptations
,
and
share
his
Heart
between
Christ
and
Belial
:
But
,
since
his
Maker
is
his
Husband
,
For
this
is
that
Crime
which
the
Scripture
calls
spiritual
Fornication
and
Adultery
,
and
which
St.
Paul
told
the
Corinthians
,
he
began
to
fear
they
were
guilty
of
;
I
am
jealous
over
you
,
says
he
,
with
a
Godly
Jealousie
,
for
I
have
espous'd
you
to
one
Husband
,
that
I
may
present
you
as
a
chaste
Virgin
unto
Christ
:
But
I
fear
,
lest
by
any
means
,
as
the
Serpent
beguiled
Eve
through
his
Subtilty
,
so
your
Minds
should
be
corrupted
from
the
Simplicity
,
or
Purity
and
Integrity
,
that
is
towards
Christ
,
2
Cor.
11.1
,
2.
This
is
that
Fornication
for
which
Christ
will
give
us
a
Bill
of
Divorcement
,
and
for
ever
put
us
away
from
him
;
depart
from
me
ye
cursed
,
&c.
Mat.
25.41
.
This
is
in
a
spiritual
Sense
,
to
take
the
Members
of
Christ
and
make
them
the
Members
of
an
Harlot
;
and
these
spiritual
as
well
as
carnal
Whoremongers
and
Adulterers
,
God
will
judge
.
And
therefore
,
as
much
as
it
concerns
us
to
continue
in
this
near
and
dearest
Relation
to
Christ
,
which
is
attended
with
such
inestimable
Privileges
;
so
much
it
concerns
us
to
bear
an
intire
and
unspotted
Love
to
him
;
for
he
hath
hought
us
with
a
Price
,
therefore
we
should
glorifie
him
in
our
Bodies
and
our
Spirits
which
are
his
.
Secondly
,
As
a
Wife
is
bound
to
submit
her self
to
her
Husband
,
to
comply
with
his
Government
,
and
reverence
his
Person
and
Authority
;
so
,
and
much
more
is
every
Believer
bound
to
do
to
Christ
.
That
is
,
to
be
satisfied
with
the
Disposals
of
his
Providence
,
to
submit
to
his
Guidance
and
Conduct
,
to
reverence
all
the
Expresses
of
his
good
Pleasure
,
to
be
in
Subjection
to
his
holy
Discipline
,
to
have
one
Will
with
him
,
the
same
Likes
and
Dislikes
,
and
in
no
Case
to
oppose
or
resist
his
Sovereign
Authority
.
This
is
no
more
than
what
the
Apostles
command
from
a
Woman
to
her
Husband
,
(
as
every
one
that
has
read
their
Writings
knows
very
well
)
and
that
though
they
are
both
alike
,
frail
sinful
Mortals
,
much
more
then
ought
we
to
be
subject
,
and
bear
the
profoundest
Reverence
to
Christ
our
Saviour
,
who
is
the
King
of
Glory
,
the
Son
of
God
,
who
upholds
all
things
by
the
Word
of
his
Power
and
sits
on
the
right
Hand
of
the
Majesty
on
high
;
whom
all
the
Angels
of
God
worship
,
and
who
besides
,
is
most
tender
and
affectionate
to
us
,
and
his
Government
directed
by
infinite
Wisdom
.
Thirdly
,
As
a
Wife
ought
not
only
to
be
subject
to
the
Disposals
of
her
Husband
,
and
passively
obedient
,
but
likewise
actively
so
,
and
ready
chearfully
to
obey
his
Commands
;
so
ought
every
Believer
to
be
to
Christ
.
Indeed
,
this
is
the
main
Tryal
of
true
conjugal
Affection
,
and
is
the
best
Demonstration
of
the
Sincerity
of
all
other
Shews
of
Love
and
Fidelity
,
and
Reverence
and
Submission
.
For
where
true
Love
,
Reverence
and
Submission
is
,
a
chearful
Obedience
will
surely
follow
;
and
on
the
contrary
,
where
there
is
no
willing
chearful
Obedience
,
there
is
but
very
little
,
if
any
sincere
Affection
.
And
therefore
,
says
our
dear
Lord
,
if
ye
love
me
keep
my
Commandments
:
And
why
call
ye
me
Lord
,
Lord
,
and
do
not
the
things
that
I
say
?
And
of
Sarah
't
is
said
,
she
obey'd
Abraham
as
well
as
call'd
him
Lord
.
And
St.
John
agreeably
,
1
John
2.5
.
whoso
keepeth
his
Word
,
in
him
verily
is
the
Love
of
God
perfected
;
and
hereby
know
we
that
we
are
in
him
.
And
therefore
,
Obedience
to
the
Commands
of
this
our
glorious
Husband
,
is
above
all
things
necessary
to
continue
that
our
near
Relation
to
him
;
and
his
Commandments
are
not
grievous
,
but
his
Yoke
is
easie
and
his
Burthen
light
:
And
't
would
be
strange
if
we
should
not
obey
him
,
who
commands
us
nothing
but
what
is
in
its
own
Nature
necessary
in
order
to
our
Happiness
in
both
Worlds
.
In
the
last
place
,
the
Gospel
is
productive
of
like
Effects
to
those
of
Marriage
,
and
from
this
so
near
Relation
of
Believers
to
Christ
proceeds
the
Increase
of
such
as
shall
be
the
Children
of
God
,
a
numerous
Progeny
to
inherit
the
Kingdom
of
Heaven
,
and
fill
up
the
Vacancies
left
by
the
Fall
of
the
rebellious
Angels
.
Thus
our
Lord
calls
the
becoming
Christian's
a
being
born
again
,
John
3.3
.
and
teaches
us
when
we
pray
to
God
to
say
Our
Father
.
And
St.
Paul
agreeably
,
in
a
Quotation
from
the
Prophet
Jeremiah
,
says
,
as
in
the
Person
of
God
,
I
will
be
a
Father
unto
you
,
and
ye
shall
be
my
Sons
and
Daughters
,
saith
the
Lord
Allmighty
.
the
Mother
of
us
all
,
Gal.
4.26
.
and
Chap.
3.26
.
we
are
all
the
Children
of
God
by
Christ
Jesus
.
And
if
Children
then
Heirs
,
Heirs
of
God
and
joynt
Heirs
with
Christ
,
of
that
glorious
Kingdom
of
his
which
is
not
of
this
World
,
but
eternal
in
the
Heavens
.
Well
therefore
may
we
cry
out
with
Admiration
,
as
St.
John
does
,
Behold
what
manner
of
Love
the
Father
hath
bestow'd
upon
us
that
we
should
be
call'd
the
Sons
of
God!
And
every
Man
that
hath
this
Hope
in
him
,
of
being
receiv'd
into
the
Bosom
of
his
heavenly
Father
,
and
seeing
him
as
he
is
;
must
purifie
himself
even
as
he
is
pure
:
And
having
such
glorious
Expectations
,
cleanse
himself
from
all
Filthyness
,
both
of
Flesh
and
Spirit
,
perfecting
Holyness
in
the
Fear
of
God
,
2
Cor.
7.1
.
This
then
is
the
Nature
of
the
Gospel
;
't
is
as
a
Marriage
between
Christ
and
Believers
.
There
is
one
thing
more
to
be
consider'd
under
this
first
General
,
namely
,
who
they
are
that
are
admitted
to
the
Joys
and
Happiness
of
this
blessed
Condition
?
They
are
describ'd
in
the
Parable
by
the
poor
and
the
maim'd
,
the
halt
and
the
blind
.
And
truly
,
just
such
was
Man's
Condition
,
before
God
was
pleased
to
call
him
to
this
happy
Marriage
.
Despicably
poor
we
were
,
and
destitute
of
any
real
Excellency
that
could
recommend
us
to
the
Favour
of
God
;
our
Souls
were
like
a
parch'd
and
barren
Wilderness
,
burnt
up
with
vile
Lusts
and
Passions
,
no
Fruits
of
Holiness
appearing
,
but
drawing
still
nearer
and
nearer
to
everlasting
Perdition
.
Maim'd
we
were
in
all
our
Faculties
by
our
frequent
desperate
Falls
from
our
Obedience
to
God
,
and
full
of
Wounds
and
Bruises
and
putrifying
Sores
;
and
our
best
Performances
very
lame
and
imperfect
,
like
the
Haltings
of
a
Cripple
;
and
our
Understandings
withall
blinded
by
the
Deceitfulness
of
Sin
,
which
put
out
that
Candle
of
the
Lord
,
and
made
it
uncapable
of
directing
us
in
the
right
Way
that
leads
to
Happiness
,
so
that
we
lay
groping
in
the
Dark
,
surrounded
with
Terrors
,
rack'd
by
Uncertainties
,
miserably
poor
and
indigent
,
and
utterly
unable
to
help
our selves
.
When
lo
!
There
arose
up
a
Light
in
this
Darkness
,
and
through
the
infinite
Mercy
of
our
God
the
Day-spring
from
on
high
did
visit
us
,
we
were
pitied
and
commiserated
by
the
Father
of
Mercies
,
and
in
this
forlorn
Condition
,
call'd
to
partake
of
the
ineffable
Joys
and
Felicities
that
attend
the
nearest
and
dearest
Relation
to
the
Son
of
God
.
The
Lord
anointed
him
to
preach
the
Gospel
to
the
poor
;
he
sent
him
to
heal
the
broken-hearted
,
to
preach
Deliverance
to
the
captives
,
and
Recovery
of
Sight
to
the
blind
,
and
to
set
at
Liberty
them
that
are
bruised
,
Luke
4.18
.
And
accordingly
,
he
inrich'd
our
Poverty
,
restor'd
our
Sight
,
heal'd
our
Bruises
,
and
confirm'd
our
Strength
,
and
of
his
Fulness
have
we
all
receiv'd
;
and
nothing
for
the
Future
can
ever
make
us
miserable
but
our selves
Wherefore
,
as
we
should
adore
and
magnifie
,
with
all
our
Souls
,
the
wondrous
Goodness
and
Compassion
of
God
and
our
Saviour
,
in
receiving
such
wretched
polluted
Creatures
as
we
were
by
Nature
,
into
so
intimate
a
Relation
to
himself
,
and
making
us
Partakers
of
the
Comforts
of
his
blessed
Spirit
in
this
World
,
and
providing
Crowns
of
Glory
for
us
in
the
next
:
So
above
all
things
should
we
dread
to
fall
back
into
the
same
Condition
again
,
and
work
out
our
Salvation
with
Fear
and
Trembling
.
For
otherwise
,
't
would
have
been
better
for
us
never
to
have
tasted
of
the
divine
Compassion
in
so
extraordinary
a
Manner
as
we
have
done
,
and
our
latter
End
will
be
worse
than
our
Beginning
.
And
thus
much
for
the
first
thing
to
be
consider'd
in
this
Parable
,
namely
,
the
Nature
of
the
Gospel
or
Christian
Religion
,
represented
by
the
Marriage
of
a
King's
Son
,
and
the
poor
and
the
maim'd
,
the
halt
and
the
blind
being
call'd
in
to
partake
of
the
Joys
and
Festivities
of
that
great
Solemnity
.
I
proceed
now
to
the
Second
thing
to
be
consider'd
,
namely
,
God's
great
Care
in
having
this
Gospel
preach'd
,
this
Religion
publish'd
and
made
known
to
all
Men
,
and
his
repeated
Invitations
to
all
Men
to
embrace
it
;
represented
by
that
King
's
sending
forth
his
Servants
to
call
those
that
were
bidden
to
the
Wedding
,
and
again
sending
other
Servants
,
and
commanding
them
to
tell
those
that
were
bidden
,
that
he
had
prepar'd
and
made
all
things
ready
,
and
therefore
to
urge
them
to
come
unto
the
Marriage
.
How
great
God's
Care
has
been
that
this
Gospel
should
be
publish'd
,
and
how
repeated
his
Invitations
to
Men
have
been
,
that
they
would
embrace
it
;
is
evident
from
the
whole
Story
of
the
first
planting
of
the
Gospel
,
and
from
the
Course
,
that
by
God's
Appointment
,
has
been
taken
ever
since
.
At
first
,
many
were
endow'd
with
very
extraordinary
Abilities
for
this
Purpose
,
such
as
the
Gift
of
Tongues
,
whereby
they
were
enabled
wherever
they
should
go
,
to
preach
the
Gospel
to
Men
in
their
own
native
Language
;
and
a
Power
of
working
Miracles
to
confirm
the
Truth
of
their
Doctrin
;
and
with
this
Message
and
these
supernatural
Abilities
,
were
they
sent
to
the
most
remote
Corners
of
the
Earth
;
even
our
Britain
,
as
little
known
,
and
as
barbarous
as
then
it
was
,
receiv'd
,
and
that
very
early
,
the
glad
Tidings
of
the
Gospel
.
And
for
a
Supply
of
the
Cortality
of
the
first
Teachers
of
this
holy
Religion
,
that
no
Age
might
want
those
that
should
instruct
Men
in
,
and
invite
them
to
it
,
there
was
an
Order
of
Men
set
apart
on
purpose
for
this
great
Work
,
and
empower'd
to
ordain
others
that
should
tread
in
their
Steps
when
they
were
gone
,
and
those
likewise
others
,
and
so
down
successively
till
Time
shall
be
no
more
;
and
as
so
many
Ambassadors
from
the
great
King
of
Heaven
to
perswade
Men
to
hearken
to
the
Proposals
of
Reconciliation
made
to
them
through
the
Merits
and
Intercession
of
his
Son
,
and
to
partake
of
the
infinite
Happiness
that
will
follow
upon
that
blessed
Agreement
.
These
,
like
the
King's
Servants
in
the
Parable
,
are
to
let
Men
know
,
what
Bliss
will
be
the
Result
of
their
coming
to
this
spiritual
Marriage
,
and
entring
into
so
near
a
Relation
to
the
eternal
Son
of
God
;
that
all
things
are
ready
to
compleat
that
glorious
Solemnity
,
the
Feast
prepar'd
,
the
Oxen
and
Fatlings
kill'd
,
i.e.
Heaven
and
the
ineffable
Pleasures
of
it
ready
to
receive
those
that
shall
sincerely
enter
into
this
near
Relation
to
Christ
,
and
continue
always
faithful
in
it
;
and
in
the
mean
time
the
secret
Joys
of
a
good
Conscience
,
and
the
enravishing
Expectation
of
the
Time
when
those
Felicities
shall
be
enjoy'd
,
shall
unspeakably
cheer
and
refresh
the
Soul
,
and
be
as
so
many
Antepasts
of
Glory
.
This
is
like
the
Course
that
the
Lord
took
with
the
obstinate
Jews
,
mention'd
Jer.
25.4
.
He
sent
unto
them
all
his
Servants
,
the
Prophets
rising
early
and
sending
them
,
they
cry'd
,
Turn
ye
again
now
every
one
from
his
evil
Way
,
and
from
the
Evil
of
your
Doings
,
and
dwell
in
the
Land
that
the
Lord
hath
given
to
you
,
and
to
your
Fathers
for
ever
;
for
why
will
ye
dye
O
House
of
Israel
!
Many
the
like
pathetick
Expressions
there
are
in
Scripture
of
God's
great
Desire
of
the
Happiness
of
Mankind
,
and
as
earnest
Intreaties
that
we
would
accept
of
those
inestimable
Favours
he
would
confer
upon
us
,
if
we
were
to
confer
the
Favours
,
and
he
to
receive
them
.
Now
,
when
we
consider
the
infinite
Distance
between
God
and
us
,
what
despicable
Creatures
comparatively
the
best
of
us
are
,
poor
and
maim'd
,
halt
and
blind
,
as
the
Parable
expresses
it
;
how
infinitely
perfect
and
happy
the
divine
Nature
is
,
and
would
for
ever
be
,
though
the
whole
Creation
were
annihilated
;
so
that
our
Righteousness
will
not
reach
to
him
to
make
any
Addition
to
his
Felicity
,
nor
will
it
be
in
the
least
profitable
to
him
that
we
make
our
Way
perfect
;
and
if
we
consider
likewise
our
great
Rebellions
against
him
,
obstinately
persisted
in
even
until
now
,
the
little
Desire
we
have
of
his
Favour
,
the
many
Slights
that
we
have
made
of
his
Overtures
of
Peace
and
the
like
:
We
shall
soon
perceive
,
that
his
Mercy
is
indeed
over
all
his
Works
,
and
that
his
Compassions
fail
not
as
long
as
there
is
any
Hopes
of
our
complying
with
his
gracious
Intentions
for
our
Happiness
.
And
such
stupendious
Goodness
as
this
,
to
Creatures
in
our
vile
Circumstances
,
can
never
be
enough
ador'd
and
magnifyed
.
Only
let
us
remember
,
that
the
greater
the
Expressions
are
of
God's
Love
and
Tenderness
to
Sinners
,
the
greater
will
be
his
Anger
,
the
more
severe
his
Vengeance
to
such
as
finally
reject
it
,
and
obstinately
persist
in
their
Rebellion
against
him
.
The
Third
thing
express'd
in
this
Parable
,
is
what
Kind
of
Reception
the
Gospel
and
the
Teachers
of
it
are
like
to
meet
with
in
the
World
,
represented
by
Men's
making
light
of
the
King's
Invitation
to
the
Marriage
of
his
Son
,
and
offering
frivolous
Excuses
,
such
as
of
having
bought
a
Piece
of
Ground
,
and
a
Yoke
of
Oxen
,
and
of
having
married
a
Wife
,
and
that
these
things
would
engage
'em
so
that
they
could
not
come
;
and
accordingly
going
their
Way
,
one
to
his
Merchandise
,
another
to
his
Farm
,
and
the
rest
taking
those
Servants
that
came
to
invite
them
,
and
intreating
them
despightfully
and
slaying
them
.
In
general
,
slighting
and
undervaluing
the
glad
Tidings
of
the
Gospel
,
was
,
and
is
still
and
is
too
like
to
be
the
Reception
of
it
;
Men's
Lusts
and
vile
Affections
dissuading
them
from
embracing
so
holy
a
Religion
,
and
the
Evil
of
their
Deeds
making
them
love
Darkness
rather
than
this
glorious
Light
,
which
will
discover
and
reprove
them
.
And
Men
having
so
little
Relish
for
the
Religion
,
have
as
little
Respect
for
those
that
preach
and
enforce
it
,
and
endeavour
to
silence
and
discourage
them
by
their
malicious
ill
Treatment
of
them
;
like
those
in
the
Parable
,
who
took
the
King's
Servants
and
entreated
them
spitefully
and
slew
them
.
And
,
as
in
this
Case
it
seems
very
strange
,
that
those
who
came
upon
so
friendly
an
Errand
as
to
invite
to
the
Pleasures
and
Festivities
of
so
great
a
Marriage
as
that
of
a
King's
Son
,
should
be
treated
so
inhumanely
in
Return
;
so
methinks
,
't
is
as
strange
,
that
those
whom
God
has
sent
to
invite
Men
to
their
Happiness
,
and
to
prepare
them
for
the
Enjoyment
of
himself
in
Glory
,
should
be
us'd
like
so
many
Enemies
,
and
despis'd
as
the
Pests
of
Society
,
and
the
Offscouring
of
the
Earth
.
But
so
it
is
too
generally
,
and
the
Reason
must
be
this
,
as
St.
Paul
expresses
it
,
we
are
therefore
look'd
upon
as
Men's
Enemies
because
we
tell
them
the
Truth
.
Because
we
tell
'em
they
must
love
God
above
all
things
,
and
not
be
too
fond
of
the
World
,
and
deny
and
mortifie
the
unruly
Passions
and
Desires
of
the
Body
,
and
lead
this
present
Life
in
Sobriety
,
Righteousness
and
Godliness
,
if
they
hope
to
partake
of
the
Joys
of
Heaven
;
therefore
we
are
the
Troublers
of
Israel
,
as
King
Ahab
said
to
Elijah
,
and
as
such
,
made
the
Object
of
Men's
Scorn
and
Hate
.
But
,
as
our
Lord
takes
all
the
Kindness
,
Reverence
and
Respect
which
his
Ministers
receive
as
done
unto
himself
(
the
Treatment
of
an
Ambassador
being
look'd
upon
as
the
Treatment
of
the
Prince
that
sends
him
,
and
we
are
the
Ambassadors
of
Christ
)
so
on
the
contrary
,
he
that
shall
treat
despightfully
the
least
of
these
his
Servants
,
't
were
better
for
him
that
a
Milstone
were
hang'd
about
his
Neck
,
and
he
cast
into
the
Midst
of
the
Sea
.
But
of
this
something
more
in
the
Sequel
.
Let
us
now
consider
the
Excuses
those
in
the
Parable
made
for
their
not
going
to
the
Marriage
of
the
King's
Son
(
and
which
are
offer'd
still
by
irreligious
Men
)
and
the
great
Weakness
and
Invalidity
of
them
.
The
first
two
,
of
having
bought
a
Piece
of
Ground
,
and
a
Yoke
of
Oxen
,
and
going
to
see
the
one
and
prove
the
other
are
much
the
same
,
and
so
shall
be
consider'd
together
,
and
they
both
amount
to
thus
much
,
that
they
preferr'd
the
minding
their
own
petty
Affairs
(
and
which
might
have
been
as
well
let
alone
till
another
Time
)
before
that
great
Honour
the
King
did
them
in
inviting
them
to
the
Marriage
of
his
Son
:
And
they
might
well
believe
such
Excuses
would
serve
to
no
other
Purpose
but
to
provoke
the
King
to
Anger
,
when
he
should
see
his
Favour
made
thus
light
of
,
and
Men's
common
Business
preferr'd
before
it
.
In
like
manner
,
too
many
now-adays
are
so
weak
as
to
plead
Business
,
and
the
Affairs
of
the
World
,
in
excuse
of
their
great
Neglect
of
the
things
of
Religion
:
Our
Callings
must
be
follow'd
,
Business
must
be
done
,
our
Families
must
be
maintain'd
,
and
therefore
it
cannot
be
expected
that
we
can
be
much
at
Leisure
for
Religion
at
the
present
;
when
the
Fatigues
of
this
World
begin
to
be
over
,
and
we
draw
near
the
other
,
then
we
'll
give
our selves
up
to
the
making
Provision
for
it
.
And
this
,
though
few
Men
will
speak
it
out
,
is
the
Sense
of
too
many
as
is
evident
from
their
Practice
;
and
truly
some
make
no
Scruple
to
declare
this
openly
.
Now
,
though
it
be
very
true
that
Business
must
be
minded
,
and
our
Families
maintain'd
,
and
Industry
is
as
much
a
Christian
Duty
as
any
other
,
and
is
it self
a
Part
of
Piety
;
yet
it
is
but
a
Part
,
and
will
not
commute
for
a
Neglect
of
all
the
rest
;
nay
,
this
Sort
of
Industry
we
are
speaking
of
,
is
one
of
the
least
Parts
of
Piety
,
and
provided
the
Necessaries
of
Life
are
secur'd
,
't
is
not
only
lawful
,
but
very
commendable
to
abate
of
our
Industry
in
the
Persuit
of
this
World
's
Good
,
and
lay
it
out
upon
the
greater
Concerns
of
the
next
.
Thus
when
Jesus
came
to
the
House
of
Martha
and
Mary
,
and
Martha
,
out
of
a
commendable
Zeal
to
entertain
him
well
,
was
busied
in
making
ready
Provisions
for
him
,
while
Mary
set
at
his
Feet
listning
to
his
divine
Instructions
;
when
Martha
complain'd
to
him
that
her
Sister
had
left
all
the
Trouble
to
her
,
and
desir'd
him
to
order
that
she
should
help
her
:
Jesus
answer'd
and
said
unto
her
,
Martha
,
Martha
,
thou
art
careful
and
troubled
about
many
things
,
but
one
thing
is
above
all
needful
,
and
Mary
hath
chosen
that
good
Part
which
shall
not
be
taken
from
her
,
Luk.
10.40
.
&c.
And
accordingly
,
in
his
divine
Sermon
on
the
Mount
,
Mat.
6.24
,
25.
ye
cannot
serve
God
and
Mammon
,
says
our
Lord
;
therefore
take
no
Thought
,
i.e.
no
anxious
,
over
eager
Concern
,
for
your
Life
,
what
ye
shall
eat
or
drink
,
or
wherewith
be
cloathed
,
but
Vers.
33.
seek
ye
first
the
Kingdom
of
God
and
his
Righteousness
,
and
all
these
things
shall
be
added
unto
you
,
for
your
heavenly
Father
knoweth
that
ye
have
need
of
all
these
things
.
Seek
ye
first
the
Kingdom
of
God
and
his
Righteousness
,
let
it
be
your
principle
Care
and
Endeavour
to
be
rich
towards
God
,
and
abound
in
good
Works
,
and
then
a
moderate
Care
for
the
things
of
this
Life
,
will
,
with
God's
Blessing
,
which
alone
can
give
Prosperity
,
be
sufficient
.
And
therefore
,
to
do
as
is
too
commonly
done
in
the
World
,
and
first
provide
,
with
great
Care
and
Industry
,
for
Abundance
here
,
and
then
at
last
think
a
little
of
the
Kingdom
of
God
and
his
Righteousness
,
is
such
an
ungodly
and
unreasonable
Course
,
as
can
never
end
in
any
thing
but
bitter
Remorse
at
last
,
and
utter
Confusion
;
so
vain
and
frivolous
is
this
first
Excuse
Men
offer
for
their
not
entertaining
Religion
so
affectionately
as
they
should
do
,
namely
,
that
they
have
bought
Farms
and
Oxen
and
must
look
after
them
,
i.
e.
are
deeply
engag'd
in
the
Affairs
and
Business
of
this
Life
.
The
other
Excuse
offer'd
in
the
Parable
for
absenting
from
the
Marriage
of
the
King's
Son
,
was
the
having
married
a
Wife
;
the
Man
was
so
taken
up
with
the
Pleasures
of
his
own
new
Condition
,
that
he
had
no
Appetite
for
those
at
the
King's
Son's
Wedding
.
And
this
,
as
little
of
Validity
as
it
has
in
it
,
is
in
Effect
very
often
pleaded
by
Men
,
against
their
medling
with
Religion
at
least
at
present
.
They
are
young
they
say
,
and
in
the
Age
of
Pleasure
and
Jollity
;
the
Enjoyments
of
the
World
are
very
sweet
to
'em
,
and
Religion
is
too
austere
for
them
as
yet
;
what
Pleasures
are
said
to
be
in
it
are
of
a
Nature
contrary
to
their
Propensions
and
Inclinations
;
and
therefore
they
desire
to
be
excus'd
if
they
don't
leave
these
present
Satisfactions
but
enjoy
them
while
they
can
,
and
afterwards
't
is
likely
they
may
advert
to
the
Pleasures
of
Religion
,
which
,
though
they
have
heard
so
much
Talk
of
,
they
can't
frame
any
so
lovely
Idea
of
them
,
as
to
incline
them
to
leave
what
by
Experience
they
find
so
grateful
to
them
.
And
this
,
not
only
the
Practice
of
most
younger
Persons
expresses
,
but
many
are
so
forsaken
of
Reason
as
to
own
it
plainly
.
But
,
since
they
talk
of
Experience
,
I
dare
appeal
even
to
themselves
,
whether
they
have
not
met
with
more
Disappointment
than
Satisfaction
,
from
the
greatest
sensual
Pleasures
they
have
enjoy'd
?
The
thing
is
too
notorious
to
be
deny'd
;
and
they
tacitly
confess
it
by
shifting
Pleasures
so
often
as
they
do
,
for
where
there
is
Satisfaction
,
what
need
of
Change
?
And
I
may
likewise
boldly
assert
this
,
from
the
Experience
of
very
many
that
have
tasted
both
Sorts
of
Pleasures
,
those
of
the
World
as
well
as
of
Religion
,
that
there
is
no
Comparison
between
the
one
and
the
other
,
and
that
the
Satisfaction
that
flowes
from
a
sincere
Religion
,
is
infinitely
to
be
preferr'd
before
the
most
studied
.
Gratifications
of
Sense
;
nay
,
even
those
Pleasures
of
Sense
relish
much
better
for
being
season'd
with
Religion
:
So
that
to
neglect
Religion
out
of
a
Fondness
for
Pleasure
,
is
as
if
a
Man
should
run
from
a
Fountain
because
he
is
parch'd
with
Thirst
.
No
Pleasures
certainly
like
those
of
Religion
,
and
he
that
once
drinks
of
those
Rivers
of
Delight
that
flow
from
her
,
will
never
thirst
again
after
the
tainted
Puddles
of
brutal
Enjoyments
,
for
her
Ways
only
are
Ways
of
sincere
and
unmix'd
Pleasure
,
and
all
her
Paths
are
Peace
.
But
supposing
the
Pleasures
of
this
World
to
be
indeed
as
great
,
as
some
Men
,
after
all
their
Baulks
and
Disappointments
,
will
still
fancy
them
to
be
;
and
that
Religion
is
an
austere
and
rugged
thing
,
and
but
little
or
no
Delight
and
Satisfaction
to
be
met
with
in
the
Practice
of
it
;
yet
,
since
the
Pleasures
of
the
World
,
how
great
soever
,
are
very
short
and
momentary
,
and
must
certainly
die
with
us
,
and
generally
leave
us
long
before
we
die
;
and
since
Religion
,
how
unpleasant
soever
here
,
will
secure
to
us
the
Enjoyment
of
unconceivable
Pleasures
that
are
for
ever
in
the
Presence
of
God
:
No
rational
Man
but
will
think
it
a
very
childish
Excuse
for
the
Neglect
of
Religion
to
plead
our
Fondness
of
the
Gaieties
and
Enjoyments
of
this
World
.
'T
is
like
a
Child's
slighting
a
Wedge
of
Gold
,
and
rather
persuing
an
empty
Bubble
because
it
shines
and
glitters
.
So
utterly
without
Excuse
are
those
who
despise
and
reject
the
Offers
of
the
Gospel
and
the
Invitations
to
Religion
,
upon
Account
of
the
Riches
and
Pleasures
of
the
World
;
or
indeed
upon
any
other
Account
whatever
:
For
,
Religion
is
our
cheif
Interest
,
and
therefore
nothing
can
stand
in
Competition
with
it
.
Those
that
put
by
the
Thoughts
of
it
till
a
more
convenient
Time
,
that
is
,
till
they
are
fit
for
nothing
else
,
are
no
doubt
very
highly
displeasing
to
the
great
Author
of
it
;
but
those
are
much
more
so
,
who
totally
and
insultingly
reject
it
.
To
defer
the
great
Business
of
Religion
is
a
very
heinous
Provocation
;
but
atheistically
to
oppose
and
vilifie
it
is
certainly
much
worse
.
Which
leads
me
to
the
Fourth
thing
express'd
in
this
Parable
,
namely
,
the
Sadness
of
their
Condition
,
who
,
when
they
have
heard
of
,
either
totally
reject
this
holy
Religion
,
and
abuse
those
that
invite
them
to
embrace
it
;
or
else
,
though
they
profess
it
,
are
negligent
of
its
Duties
,
and
live
not
agreeably
to
it
.
The
first
of
these
is
represented
by
the
King
's
being
Wroth
with
those
that
made
light
of
and
complyed
not
with
his
Invitation
to
the
Marriage
of
his
Son
,
and
pronouncing
them
unworthy
of
that
Favour
,
and
that
they
should
not
taste
of
his
Supper
,
and
sending
his
Servants
to
invite
others
to
the
Wedding
;
and
commanding
his
Armies
to
go
and
destroy
those
Murderers
,
that
had
spitefully
entreated
and
slain
his
Servants
,
who
brought
the
gracious
Invitation
to
them
,
and
to
burn
up
their
City
.
And
indeed
,
well
may
God's
Wrath
be
kindled
against
those
that
reject
these
wondrous
Expressions
of
his
Love
,
and
trample
under
Foot
the
Son
of
God
,
and
despise
and
vilifie
his
holy
Religion
,
and
undervalue
all
his
Condescentions
,
and
use
his
Ambassadors
despitefully
,
and
call
the
whole
a
Trick
,
a
State
Juggle
,
and
glory
in
their
Infidelity
,
and
too
often
blaspheme
that
blessed
Jesus
,
by
whom
alone
cometh
Salvation
.
These
Men
will
do
well
to
consider
,
that
if
it
should
prove
true
,
that
there
is
no
other
Name
by
which
we
can
be
sav'd
but
that
of
Jesus
,
their
Case
will
be
infinitely
miserable
who
have
not
believ'd
in
that
Name
,
but
made
it
their
Business
to
prophane
and
ridicule
it
as
much
as
was
possible
;
but
should
it
prove
not
true
,
their
Belief
in
it
will
not
at
all
be
injurious
to
them
either
in
this
world
or
in
the
next
should
there
be
any
after
this
.
And
therefore
,
since
the
wittiest
Infidel
in
the
World
cannot
prove
but
that
't
is
possible
,
and
may
be
true
,
that
Jesus
is
the
only
Saviour
of
the
World
,
and
the
Consequence
of
not
believing
in
him
,
being
so
sad
should
it
at
length
prove
indeed
to
be
true
;
certainly
it
must
be
the
most
prudent
Course
to
be
of
the
surest
Side
,
and
embrace
that
Faith
,
which
if
true
,
is
the
only
Way
to
Happiness
;
and
if
false
,
will
not
however
leave
a
Man
in
any
Respect
in
a
worse
Condition
than
it
found
him
.
How
sad
the
Consequence
will
be
of
not
believing
in
Jesus
as
the
only
Saviour
of
the
World
,
and
of
rejecting
the
Religion
he
taught
,
is
express'd
in
this
Parable
by
the
King
's
pronouncing
those
that
would
not
come
to
the
Marriage
of
his
Son
,
to
be
unworthy
of
that
Favour
,
and
resolving
that
they
should
not
taste
of
his
Supper
,
and
sending
his
Servants
to
invite
others
to
the
Wedding
:
Which
was
literally
verifyed
upon
the
obstinate
Jews
,
and
will
be
as
effectually
upon
all
other
Infidels
.
That
is
,
Men's
obstinate
Infidelity
shall
at
length
be
repay'd
with
God's
withdrawing
that
Favour
which
he
so
long
tender'd
them
and
they
refus'd
,
and
putting
an
End
to
their
Day
of
Grace
and
Salvation
,
and
sealing
'em
up
(
as
irreclaimable
)
to
Destruction
.
Because
I
have
called
and
ye
refused
(
says
Solomon
,
personating
Christ
or
the
Divine
Wisdom
)
I
have
stretch'd
out
my
Hand
and
no
Man
regarded
,
but
ye
have
set
at
nought
my
Counsel
,
and
would
have
none
of
my
Reproof
;
I
also
will
laugh
at
your
Calamity
and
mock
when
your
Fear
cometh
;
when
your
Fear
cometh
as
Desolation
,
and
your
Destruction
as
a
Whirlwind
;
when
Distress
and
Anguish
cometh
upon
you
,
then
shall
they
call
upon
me
but
I
will
not
answer
,
they
shall
seek
me
early
but
they
shall
not
find
me
,
Prov.
1.24
.
The
things
that
belonged
to
their
Peace
,
which
once
were
tender'd
and
made
known
to
them
,
shall
then
be
hid
from
their
Eyes
.
And
no
Condition
can
be
so
miserable
as
theirs
,
who
by
obstinate
Infidelity
,
put
themselves
out
of
all
Possibility
of
Salvation
.
The
sad
Consequence
of
using
those
spiritual
Persons
contumeliously
and
despitefully
who
come
as
Ambassadors
from
God
with
these
glad
Tidings
of
Salvation
,
is
express'd
in
the
Parable
,
by
the
King
's
sending
forth
his
Armies
to
destroy
those
Murderers
and
to
burn
up
their
City
;
which
was
likewise
literally
fufilll'd
in
the
Destruction
of
Jerusalem
,
and
shall
be
as
effectually
verify'd
upon
those
wicked
Men
who
vent
their
Spleen
against
the
Religion
upon
those
that
preach
it
,
and
vilifie
and
abuse
and
trample
upon
the
one
because
they
hate
the
other
.
But
Vengeance
is
mine
,
I
will
repay
,
saith
the
Lord
;
and
a
fiery
Destruction
,
even
that
of
Hell
,
shall
(
without
a
deep
Repentance
,
which
we
beseech
God
to
grant
them
)
be
the
Portion
of
those
whose
Malice
was
so
inveterate
against
Men
sent
from
God
to
invite
them
to
Salvation
.
This
is
the
Case
of
such
,
as
when
they
have
heard
,
totally
reject
this
holy
Religion
,
and
abuse
and
vilifie
those
that
perswade
them
to
embrace
it
.
And
theirs
is
as
bad
,
who
,
though
they
profess
it
,
are
negligent
of
its
Duties
,
and
live
not
agreeably
to
it
:
Which
is
express'd
in
the
Parable
by
a
King
's
finding
a
Man
at
the
Marriage
Supper
that
had
not
on
a
Wedding
Garment
,
and
saying
unto
him
,
Friend
,
how
camest
thou
in
hither
not
having
on
a
Wedding
Garment
?
And
the
Man's
being
speechless
upon
it
,
and
the
King
's
commanding
his
Servants
to
bind
him
Hand
and
Foot
and
take
him
away
and
cast
him
into
outer
Darkness
,
where
shall
be
weeping
and
gnashing
of
Teeth
.
This
is
in
Allusion
to
what
was
customary
in
those
Eastern
Countries
,
the
having
peculiar
florid
Sort
of
Garments
,
on
purpose
to
grace
such
festival
Solemnities
,
and
none
being
permitted
to
taste
of
those
Feasts
,
but
who
had
such
Garments
on
.
So
in
Christianity
,
Repentance
and
Reformation
of
Life
are
the
Wedding
Garment
,
without
which
none
,
let
them
make
never
so
specious
Professions
,
shall
taste
of
that
Happiness
which
is
propos'd
as
the
Reward
of
believing
in
Jesus
.
Faith
without
Works
is
dead
;
the
Soul
without
Repentance
is
polluted
,
whatever
it
professes
to
believe
;
and
without
real
and
substantial
Holiness
no
Man
shall
see
the
Lord
.
And
when
at
the
great
Scrutiny
in
the
last
Day
,
God
shall
take
a
View
of
every
Man
,
of
the
State
and
Condition
of
his
Soul
,
that
every
Man
may
be
disposed
of
according
to
his
Deserts
;
and
shall
ask
those
formal
Professors
who
have
liv'd
like
Heathens
,
or
as
if
Faith
alone
could
save
them
,
and
took
no
Care
of
good
Works
,
How
came
you
in
hither
?
How
came
you
into
this
Society
of
Christians
not
having
on
the
Wedding
Garment
?
What
will
they
be
able
to
say
in
their
Excuse
?
Will
they
not
be
like
him
in
the
Parable
,
confounded
and
ashamed
,
and
utterly
speechless
!
What
will
they
have
to
plead
in
Bar
of
that
dire
Sentence
which
will
then
be
past
upon
them
,
bind
them
Hand
and
Foot
and
take
them
away
,
&c.
certainly
nothing
,
but
with
inexpressible
Horror
and
Despair
and
Self-Condemnation
must
submit
to
their
sad
Punishment
.
From
all
this
,
there
is
in
the
last
Place
this
general
Observation
drawn
,
that
many
are
call'd
,
but
few
chosen
.
The
plain
Meaning
of
which
,
I
suppose
,
to
be
this
.
That
though
the
Gospel
is
preach'd
to
Myriads
of
People
,
and
all
that
hear
of
it
are
invited
alike
to
embrace
it
,
and
't
is
God's
good
Pleasure
that
all
should
be
sav'd
,
and
come
to
the
Knowledg
of
the
Truth
:
Yet
the
most
will
make
a
very
ill
Use
of
their
Liberty
of
Choice
;
and
many
utterly
reject
this
Invitation
;
and
more
,
though
they
do
embrace
it
,
yet
become
never
the
better
for
it
,
by
not
leading
their
Lives
agreeably
to
their
holy
Profession
.
And
by
this
means
,
among
the
many
that
are
call'd
,
there
will
be
but
few
that
will
approve
themselves
to
God
as
elect
or
choice
and
right
good
Christians
,
and
but
few
consequently
,
that
will
enter
into
the
eternal
Joy
of
their
Lord
;
according
to
what
our
Lord
said
in
another
Place
,
strait
is
the
Gate
and
narrow
is
the
Way
that
leadeth
unto
Life
,
and
few
there
be
that
find
it
.
Wherefore
,
to
conclude
this
Parable
.
As
we
have
all
of
us
been
call'd
and
invited
to
a
sincere
Faith
in
,
and
intire
Obedience
to
the
holy
Jesus
,
and
do
make
open
Profession
of
such
Faith
,
and
Shew
of
such
Obedience
;
it
concerns
us
as
much
as
our
Souls
are
worth
,
and
as
we
would
avoid
that
outer
Darkness
where
is
eternal
weeping
and
gnashing
of
Teeth
;
to
take
all
possible
Care
that
our
Faith
be
so
sincere
and
lively
as
to
produce
good
Works
,
such
as
may
make
our
Calling
and
Election
sure
.
Not
to
rest
contented
with
the
Form
of
Godliness
,
or
outward
Profession
of
Christianity
,
but
to
endeavour
after
the
Power
of
it
and
lead
our
Lives
according
to
our
Belief
;
to
imitate
our
Lord's
most
blessed
Example
,
and
obey
all
his
holy
Precepts
,
and
submit
to
the
Disposals
of
his
Providence
chearfully
,
and
bear
unspotted
Love
and
Fidelity
to
him
through
the
whole
Course
of
our
Lives
.
And
by
this
means
shall
we
be
reckon'd
among
his
choice
Jewels
,
elect
and
precious
,
and
be
receiv'd
into
the
nearest
and
dearest
,
and
even
an
inseparable
Relation
to
him
;
and
when
this
Life
's
at
an
End
,
be
conducted
by
his
Angels
into
his
glorious
Presence
,
there
to
share
in
his
Happiness
to
eternal
Ages
:
The
PRAYER
.
MOST
blessed
God
,
the
Father
of
our
Lord
Jesus
Christ
,
who
in
infinite
Mercy
,
and
amazing
Condescension
hast
invited
me
miserable
Creature
(
though
poor
and
maim'd
,
halt
and
blind
,
and
destitute
of
every
thing
that
may
recommend
me
to
thee
,
except
it
be
my
Wretchedness
)
to
the
most
intimate
Union
with
thy
glorious
Son
;
and
as
the
Bride
of
that
divine
Bridegroom
to
enjoy
his
Love
,
and
be
blessed
with
his
tenderest
Regard
,
his
Protection
and
Desence
,
and
to
partake
of
his
Honour
and
Glory
and
Happiness
:
How
can
I
enough
praise
and
magnifie
this
thy
wondrous
Goodness
!
And
with
what
Transports
of
Joy
should
I
embrace
so
inestimable
a
Favour
!
But
I
alas
!
stupid
as
I
am
,
and
bewitch'd
with
the
Cares
and
Business
and
Gain
and
Pleasures
of
this
World
,
have
hitherto
stood
in
the
Way
of
my
own
Happiness
,
and
disregarded
this
gracious
Offer
,
and
preferr'd
every
thing
before
this
spiritual
Marriage
with
the
Son
of
God
;
or
at
best
have
deferr'd
it
still
till
another
Time
,
provoking
thereby
most
justly
thy
Wrath
and
Indignation
against
me
,
and
deserving
to
be
for
ever
excluded
thy
blessed
Presence
as
infinitely
unworthy
.
But
now
,
O
Lord
,
I
do
earnestly
repent
,
and
am
heartily
sorry
for
so
ungratefully
sliting
such
infinite
Mercy
:
The
Remembrance
of
this
Vileness
is
grievous
unto
me
,
the
Burden
of
it
is
intollerable
;
and
with
the
utmost
Earnestness
of
a
troubled
Spirit
I
beg
thy
heavenly
Aid
,
that
now
without
the
least
Delay
I
may
chearfully
embrace
the
blessed
Invitations
of
the
Gospel
,
and
love
and
honour
the
Messengers
which
bring
me
those
glad
Tidings
;
and
since
my
Maker
is
my
Husband
,
be
always
mindful
of
my
Duty
to
him
,
and
bear
him
unspotted
Fidelity
and
Love
,
be
his
intirely
,
and
for
ever
submit
without
Reserve
to
his
heavenly
Government
,
reverence
his
Authority
,
and
glorifie
him
with
my
Body
and
my
Spirit
which
are
his
.
And
grant
,
O
merciful
God
,
I
humbly
intreat
thee
,
that
the
Spirit
of
Infidelity
may
never
possess
my
Soul
,
lest
I
totally
reject
this
blessed
Invitation
,
or
having
embrac'd
it
,
and
enter'd
into
so
near
a
Relation
to
my
Saviour
,
again
divorce
my self
from
him
by
entertaining
strange
and
forbidden
Loves
.
And
since
I
am
so
highly
honour'd
by
the
Son
of
God
,
O
may
I
always
be
careful
to
preserve
the
Dignity
of
so
high
a
Calling
,
and
not
debase
my self
by
low
sunk
brutish
Actions
;
but
,
as
befits
the
spiritual
Spouse
of
Christ
,
be
cloath'd
with
the
wedding
Garment
of
sincere
Purity
and
Holiness
,
that
so
I
may
never
be
separated
from
my
dearest
Lord
,
but
ever
enjoy
the
unconceivable
Happiness
of
his
heavenly
Kingdom
.
Which
grant
,
O
merciful
Father
,
for
the
Sake
of
that
blessed
Jesus
.
Amen
,
Amen
.
PARABLE
VI.
Of
the
Ten
Virgins
.
Matth.
xxv
.
1
,
2
,
3
,
4
,
5
,
6
,
7
,
8
,
9
,
10
,
11
,
12
,
13.
Then
shall
the
Kingdom
of
Heaven
be
likened
unto
Ten
Virgins
,
which
took
their
Lamps
,
and
went
forth
to
meet
the
Bridegroom
.
And
five
of
them
were
wise
,
and
five
were
foolish
,
They
that
were
foolish
took
their
Lamps
,
and
took
no
Oil
with
them
.
But
the
wise
took
Oil
in
their
Vessels
with
their
Lamps
.
While
the
Bridegroom
tarried
,
they
all
slumbered
and
slept
.
And
at
Midnight
there
was
a
Cry
made
,
Behold
,
the
Bridegroom
cometh
,
go
ye
out
to
meet
him
.
Then
all
those
Virgins
arose
,
and
trimmed
their
Lamps
.
And
the
foolish
said
unto
the
wise
,
Give
us
of
your
Oil
;
for
our
Lamps
are
gone
out
.
But
the
wise
answer'd
,
saying
,
not
so
;
lest
there
be
not
enough
for
us
and
you
,
but
go
ye
rather
to
them
that
sell
,
and
buy
for
your selves
.
And
while
they
went
to
buy
the
Bridegroom
came
,
and
they
that
were
ready
,
went
in
with
him
to
the
Marriage
,
and
the
Door
was
shut
.
Afterwards
came
also
the
other
Virgins
,
saying
,
Lord
,
Lord
,
open
to
us
.
But
he
answer'd
and
said
,
verily
I
say
unto
you
,
I
know
you
not
.
Watch
therefore
,
for
ye
know
neither
the
Day
nor
the
Hour
,
wherein
the
Son
of
Man
cometh
.
THough
the
first
Intention
of
this
Parable
,
as
may
be
probably
collected
from
the
foregoing
Chapter
(
which
is
a
Description
of
the
sad
State
that
was
e'er
long
to
overtake
Jerusalem
for
the
Jews
obstinate
Infidelity
,
and
their
murdering
their
Saviour
)
was
to
urge
the
Jewish
Christians
to
a
Preparation
and
watchful
Care
against
that
Time
of
Sorrows
;
and
that
they
would
be
so
wise
as
to
make
Provision
for
their
Safety
by
being
very
careful
that
that
Time
surprize
them
,
not
in
wicked
Courses
;
but
that
living
,
like
faithful
Disciples
of
Christ
,
in
all
Obedience
to
his
holy
Commands
,
his
Providence
might
watch
over
them
and
secure
them
from
perishing
in
that
dreadful
Destruction
:
Though
this
might
be
the
first
Intention
of
this
Parable
,
yet
I
suppose
it
designed
likewise
to
represent
the
Necessity
of
Men's
constant
Preparation
for
Death
and
Judgment
,
by
a
sedulous
Care
and
Watchfulness
over
themselves
,
and
diligent
Practice
of
all
religious
Duties
and
Obligations
;
Because
't
is
very
uncertain
when
God
will
summon
any
of
us
to
leave
this
World
and
appear
before
his
just
Tribunal
,
and
his
Call
may
be
very
suddain
and
unexpected
;
and
because
the
Consequence
of
being
unready
and
not
fit
to
obey
it
,
will
be
inexpressibly
miserable
.
Watch
therefore
,
says
our
Lord
in
the
Conclusion
of
this
Parable
,
for
ye
know
neither
the
Day
nor
the
Hour
when
the
Son
of
Man
cometh
,
In
my
Discourse
upon
this
Parable
thus
understood
,
I
shall
do
two
things
.
First
,
I
shall
give
a
particular
Interpretation
of
the
Parable
,
and
shew
how
aptly
expressive
it
is
of
the
Sense
our
Lord
couch'd
under
it
.
And
Secondly
,
I
shall
urge
that
upon
the
Practice
of
Christians
which
is
express'd
by
it
;
namely
,
that
they
would
watch
and
be
ready
,
because
they
know
not
the
Day
nor
the
Hour
.
First
,
I
shall
give
a
particular
Interpretation
of
this
Parable
,
and
shew
how
aptly
expressive
it
is
of
the
Sense
our
Lord
couched
under
it
.
The
Parable
is
an
Allusion
to
a
Custom
among
the
Jews
,
of
the
Friends
and
Neighbours
of
the
Bridegroom
when
there
was
a
Wedding
,
conducting
him
to
the
Bride-Chamber
with
Songs
and
burning
Lamps
,
and
partaking
of
an
Entertainment
that
was
prepar'd
for
them
,
and
shutting
the
Door
when
the
Bridegroom
was
enter'd
,
to
keep
out
the
intruding
Rabble
,
and
afterwards
admitting
none
that
were
not
ready
to
attend
him
at
the
Hour
he
came
,
which
was
uncertain
.
And
the
Sense
which
our
Lord
couch'd
under
this
Representation
is
this
:
That
't
is
highly
necessary
every
Christian
should
be
always
ready
and
prepar'd
by
a
holy
Life
,
to
attend
the
Call
of
Christ
whenever
he
shall
summon
him
out
of
this
World
by
Death
,
in
order
to
his
final
Judgment
;
because
the
Time
of
that
great
Summons
is
so
very
uncertain
;
and
eternal
Happiness
or
Misery
respectively
depends
upon
Men's
being
prepar'd
or
not
prepar'd
for
it
.
Now
,
how
aptly
and
movingly
expressive
this
Parable
is
of
this
Sense
will
appear
from
the
following
Interpretation
of
it
.
By
the
Virgins
in
the
Parable
is
represented
the
Society
of
Christians
,
those
that
profess
to
believe
in
,
and
to
be
Disciples
of
the
holy
Jesus
;
who
,
like
Virgins
;
ought
to
be
pure
and
spotless
,
innocent
and
modest
and
humble
,
sol●
and
temperate
in
all
things
,
pious
and
devout
,
and
the
like
:
And
as
the
Want
of
these
or
any
of
these
good
Qualifications
,
is
to
a
Virgin
the
greatest
Blackening
and
Disparagement
,
so
the
Want
of
them
in
Christians
is
likewise
the
greatest
Dishonour
to
them
;
exposes
them
to
the
Scorn
and
Contempt
of
God
and
all
good
Men
;
renders
them
unworthy
of
that
holy
Name
by
which
they
are
call'd
,
and
defiles
and
stains
those
Souls
which
Christ
purified
with
his
precious
Blood
,
that
they
might
be
his
own
Peculiar
,
zealous
of
good
Works
.
By
half
of
those
Virgins
being
wise
and
half
foolish
,
is
represented
the
great
Difference
there
is
among
those
that
go
under
the
same
general
Character
of
Christians
;
some
vain
and
idle
,
careless
and
unthoughtful
,
taken
up
with
the
Gaieties
and
Follies
of
the
World
,
lavish
of
their
Reputation
,
and
loose
in
their
Conversation
and
Behaviour
,
while
others
are
so
wise
as
to
consider
the
Character
they
bear
,
and
live
as
those
that
make
Profession
of
Holiness
;
that
is
,
with
Care
and
Circamspection
,
Watchfulness
,
and
a
diligent
and
attentive
Piety
:
That
so
they
may
preserve
their
Honour
and
the
Dignity
of
their
Profession
,
inviolate
and
unstain'd
,
and
be
presented
as
chaste
Virgins
unto
Christ
,
that
divine
Bridegroom
,
whenever
he
shall
come
.
By
the
Lamps
of
those
Virgins
,
is
expressed
the
Souls
of
Christians
,
which
are
to
burn
with
holy
Fires
of
Love
and
Devotion
to
God
and
their
Saviour
,
and
make
them
as
so
many
Lights
in
this
dark
and
benighted
World
;
for
ye
are
the
Light
of
the
World
,
says
our
Lord
to
his
Disciples
,
therefore
let
your
Light
so
shine
before
Men
that
they
may
see
your
good
Works
and
glorifie
your
Father
which
is
in
Heaven
,
Mat.
5.14
,
16.
That
is
,
as
the
Souls
of
Christians
are
illuminated
by
the
Spirit
of
him
who
is
the
Father
of
Lights
,
and
in
whom
is
no
Darkness
at
all
;
as
they
are
warm'd
by
his
Influences
who
descended
upon
the
Apostles
in
the
Likeness
of
Fire
,
and
have
divine
Affections
,
by
his
holy
Breathings
inkindled
in
them
;
so
they
should
influence
the
whole
Man
,
and
make
those
that
name
the
Name
of
Christ
like
so
many
burning
and
shining
Lights
in
the
Midst
of
a
crooked
and
perverse
Generation
,
so
many
eminent
Examples
of
Piety
and
real
Goodness
;
such
,
as
by
theis
own
Practice
should
recommend
their
most
hloy
Religion
,
and
set
before
Men's
Eyes
the
Beauty
of
Holiness
by
their
own
Conversation
.
By
the
Bridegroom
,
whom
these
Virgins
with
their
Lamps
went
forth
to
meet
,
is
represented
our
dear
Saviour
,
that
heavenly
King
's
divine
Son
,
for
whom
he
made
so
glorious
a
Marriage
in
the
Parable
I
last
discours'd
of
;
where
the
Reasons
why
the
Gospel
is
compar'd
to
a
Marriage
and
our
Lord
to
a
Bridegroom
are
particularly
insisted
on
.
And
by
going
forth
to
meet
this
divine
Bridegroom
is
signifyed
our
preparing
against
his
calling
us
from
this
World
by
Death
,
and
providing
against
his
Advent
to
Judgment
;
that
is
,
by
frequently
contemplating
our
Mortality
,
reflecting
on
the
Shortness
and
Uncertainty
of
Life
,
and
therefore
making
the
best
Use
of
our
Time
while
we
have
it
,
as
not
knowing
how
soon
our
Breath
may
be
required
of
us
;
and
because
after
Death
comes
Judgment
,
therefore
endeavouring
to
make
ready
our
Accounts
by
frequent
Self-Examination
,
and
from
the
serious
Consideration
of
the
Terrors
of
that
great
Day
,
and
the
severe
Scrutiny
into
our
Thoughts
as
well
as
Words
and
Actions
that
we
must
then
undergo
,
collecting
with
S.
Peter
,
what
manner
of
Persons
we
ought
to
be
in
all
holy
Conversation
and
Godliness
,
that
we
may
be
found
of
the
great
Judg
in
Peace
,
and
,
as
Virgins
,
without
Spot
and
blameless
.
By
the
Oyl
in
the
Virgins
Lamps
,
and
which
they
took
with
them
in
their
Vessels
when
they
went
to
meet
the
Bridegroom
,
is
represented
the
Graces
and
Vertues
of
Christianity
,
which
are
the
proper
Nourishment
of
the
Soul
(
that
Lamp
of
the
Lord
,
as
Solomon
calls
it
)
and
will
brighten
and
enliven
it
as
Plenty
of
Oyl
does
a
Lamp
,
and
make
the
Way
of
the
Just
like
a
shining
Light
,
shining
more
and
more
unto
the
perfect
Day
;
and
which
,
when
they
fail
,
spiritual
Darkness
will
follow
as
in
a
Lamp
gone
out
:
And
if
the
Light
that
is
in
you
be
Darkness
,
says
our
Lord
,
how
great
is
that
Darkness
!
But
the
Christian
Vertues
were
very
aptly
represented
by
Oyl
upon
these
further
Accounts
.
First
,
Because
Oyl
was
generally
reckonen
in
the
eastern
Countries
as
a
great
Part
of
a
Man's
Riches
;
and
when
they
would
express
great
Wealth
,
they
do
it
by
magnifying
the
Plenty
of
Oyl
.
Thus
Job
,
when
he
reflected
,
in
his
Affliction
,
upon
his
former
opulent
Condition
,
the
Rock
(
or
the
stone
Jar
that
was
made
use
of
to
preserve
Oyl
in
)
says
he
,
pour'd
me
out
Rivers
of
Oyl
,
Job
29.6
.
And
the
Prophet
Micah
,
when
he
represented
the
Impossibility
of
appeasing
his
offended
God
,
even
by
the
most
rich
and
costly
Offering
,
will
the
Lord
be
pleas'd
,
says
he
,
with
ten
Thousand
Rivers
of
Oyl
?
Micah
6.7
.
and
in
Abundance
of
Places
of
Scripture
the
Increase
of
Oyl
signifies
the
Increase
of
Riches
.
And
therefore
,
to
have
a
Soul
plentifully
stored
with
divine
Graces
and
Vertues
,
whereby
we
lay
up
a
Treasure
in
Heaven
and
become
rich
towards
God
,
being
the
greatest
and
only
true
and
durable
Riches
;
is
very
aptly
represented
by
having
Oyl
in
our
Vessels
and
our
Lamps
.
Secondly
,
Oyl
was
likewise
among
the
Easterns
a
Symbol
of
the
greatest
Honours
,
as
is
evident
from
the
whole
Story
of
the
Bible
,
where
we
read
that
at
the
solemn
Consecration
and
Inauguration
of
Kings
and
Priests
Oyl
was
always
us'd
,
and
that
among
the
Jews
by
the
Appointment
of
God
himself
;
and
is
still
in
Use
with
us
at
the
Coronation
of
our
Kings
,
And
therefore
,
very
fit
to
represent
those
Christian
Vertues
which
so
highly
enoble
the
Soul
as
to
render
it
like
to
God
,
holy
as
he
is
holy
,
pure
as
he
is
pure
,
perfect
as
he
is
perfect
;
and
whereby
through
the
Merits
of
Christ
we
become
Kings
and
Priests
to
God
,
and
shall
reign
with
him
for
ever
.
Thirdly
,
Oyl
was
an
Emblem
of
Joy
and
Pleasure
,
and
much
us'd
therefore
in
Feasts
and
Entertainments
,
as
is
evident
not
only
from
heathen
Writers
,
but
from
holy
Scripture
.
There
we
read
of
the
Oyl
of
Joy
and
Gladness
;
and
our
Lord
in
his
Directions
concerning
fasting
,
bids
his
Disciples
not
make
a
vain
glorious
Shew
of
it
by
an
affected
Sullenness
and
Down
Look
,
disfiguring
their
Faces
as
the
Hypocrites
did
:
But
thou
,
when
thou
fastest
,
says
he
,
anoint
thy
Head
that
thou
appear
not
unto
Men
to
fast
;
i.
e.
make
Semblance
rather
by
this
means
,
as
if
thou
wert
going
to
a
Feast
.
And
David
,
when
he
recounts
God's
Goodness
to
him
,
says
amongst
other
things
,
thou
hast
prepar'd
a
Table
for
me
,
thou
hast
anointed
my
Head
with
Oyl
and
my
Cup
runneth
over
,
Psal.
23.5
.
which
signifies
the
Happiness
of
his
Condition
in
general
as
well
as
his
being
advanc'd
to
the
Throne
of
Israel
.
Many
other
Places
there
are
of
this
Nature
;
but
these
are
sufficient
to
shew
how
fitly
those
Christian
Graces
are
express'd
by
Oyl
,
which
cause
the
greatest
Joy
and
Satisfaction
to
a
holy
Soul
,
and
the
Practice
of
which
is
full
of
Pleasure
and
unspeakable
Delight
.
Sincere
Religion
is
the
most
chearing
thing
in
the
World
,
and
a
good
Conscience
a
continual
Feast
:
Indeed
,
to
rejoyce
is
only
proper
for
a
good
Christian
,
whose
Mind
is
clear
and
undisturb'd
,
and
in
constant
Hope
and
Expectation
of
the
Happiness
of
Heaven
.
But
he
,
whose
Mind
is
rack'd
with
a
Sense
of
his
deep
Guilt
,
and
feels
the
Lashes
of
an
enraged
Conscience
,
and
is
terrified
with
the
unexpressible
Fears
of
Damnation
,
has
little
Reason
to
have
Joy
or
Comfort
in
any
thing
.
Oyl
therefore
,
or
the
Emblem
of
Joy
and
Chearfulness
,
is
of
nothing
more
aptly
expressive
than
of
the
Graces
of
our
holy
Religion
,
whose
Ways
alone
are
indeed
Ways
of
Pleasantness
and
Joy
.
By
the
Virgins
all
slumbering
and
sleeping
while
the
Bridegroom
tarry'd
;
is
signified
the
Inadvertency
and
Frailty
of
even
the
best
of
Men.
Because
this
divine
Bridegroom
delayeth
his
Coming
,
we
are
all
of
us
too
apt
to
lay
aside
the
Thoughts
of
it
;
to
think
but
little
upon
Death
and
Judgment
as
things
a
great
Way
off
,
and
for
which
there
will
be
Time
enough
to
provide
hereafter
:
And
for
want
of
due
Advertency
to
these
rousing
Subjects
,
we
are
apt
to
grow
heavy
in
our
Religious
Performances
,
and
suffer
spiritual
Drouziness
to
creep
too
much
upon
us
.
This
made
holy
David
call
upon
God
so
often
to
quicken
him
in
his
Righteousness
;
and
St
Paul
to
exhort
his
Corinthians
to
awake
to
Righteousness
,
and
thus
to
rouze
the
Ephesians
,
awake
thou
that
sleepest
:
that
the
End
of
all
things
is
at
hand
,
is
one
great
Reason
why
even
the
righteous
fall
seven
times
a
Day
;
whereas
would
we
oftner
set
our
Lord
before
us
as
coming
to
judge
the
quick
and
the
dead
,
and
reflect
,
that
perhaps
the
next
Hour
our
Soul
may
be
required
of
us
by
him
that
gave
it
,
and
so
an
End
put
for
ever
to
our
State
of
Probation
,
and
an
irreversible
Sentence
soon
after
be
pass'd
upon
us
according
to
our
Deservings
;
we
should
not
dare
to
be
so
often
mov'd
from
our
Duty
,
but
be
careful
and
circumspect
and
always
upon
our
Guard
,
lest
that
Day
surprize
us
unawares
,
and
while
we
drouze
away
our
Opportunity
our
Lamps
go
out
,
and
the
Bridegroom
call
before
we
are
ready
to
enter
with
him
into
the
Marriage
Chamber
,
and
so
the
Door
be
shut
.
It
therefore
highly
concerns
even
the
best
of
us
,
not
to
sleep
as
do
others
,
but
to
watch
and
be
sober
,
having
our
Loins
girded
about
,
and
our
Lights
burning
,
as
our
Lord
expresses
it
,
and
our selves
like
unto
Men
that
wait
for
their
Lord
when
he
will
return
from
the
Wedding
,
that
when
he
cometh
and
knocketh
we
may
open
to
him
immediately
.
Blessed
are
those
Servants
whom
the
Lord
when
he
cometh
shall
find
thus
watching
;
I
verily
I
say
unto
you
,
that
he
shall
gird
himself
and
make
them
sit
down
to
Meat
,
and
(
after
the
Manner
of
Bridegrooms
)
will
come
forth
and
serve
them
;
i.
e.
will
impart
to
them
the
Joys
and
Felicities
of
his
heavenly
Kingdom
.
And
if
he
shall
come
in
the
second
or
third
Watch
,
that
is
,
in
the
Time
most
addicted
to
Vanity
and
Inadvertency
,
as
is
Youth
and
Manhood
;
Blessed
in
a
more
especial
Manner
are
those
Servants
.
And
what
the
Angel
said
to
the
Church
of
Sardis
,
Rev.
3.2
.
is
very
necessary
Advice
even
to
the
best
Man
living
,
be
watchful
,
and
strengthen
the
things
that
remain
which
are
ready
to
die
;
for
I
have
not
found
thy
Works
perfect
before
God
.
And
what
our
Lord
says
,
Rev.
16.15
.
deserves
to
be
seriously
consider'd
;
Behold
I
come
as
a
Thief
,
blessed
is
he
that
watcheth
and
keepeth
his
Garments
,
lest
he
walk
naked
and
they
see
his
Shame
.
By
a
Cry
being
made
at
Midnight
,
behold
the
Bridegroom
cometh
,
go
ye
forth
to
meet
him
;
is
very
lively
and
movingly
represented
,
how
unexpectedly
the
Day
of
Judgment
shall
surprize
the
drouzy
World
,
and
how
suddain
,
for
any
thing
we
can
tell
to
the
contrary
,
the
Time
of
our
Death
may
be
,
which
is
to
us
the
Forerunner
of
it
.
Midnight
is
a
Time
of
great
Silence
,
and
destin'd
to
Rest
and
a
Forgetfulness
of
the
Toils
and
Troubles
of
the
Day
;
and
then
,
suddain
Outcries
and
Alarums
are
doubly
scaring
and
affrighting
,
and
seize
with
an
inexpressible
Confusion
,
Horror
and
Consternation
.
And
thus
,
when
Men
are
in
the
Midst
of
their
Wickedness
,
that
spiritual
Night
,
employ'd
in
Deeds
of
Darkness
,
given
up
to
Ease
and
Luxury
,
and
forgetful
of
the
great
Business
of
working
out
their
Salvation
;
then
shall
that
Time
of
Sorrows
steal
upon
them
as
a
Thief
in
the
Night
,
the
terrifying
Cry
shall
be
made
,
behold
,
the
great
Judge
of
the
World
cometh
,
go
ye
forth
to
meet
him
:
For
when
they
shall
say
Peace
and
Safety
,
says
the
Apostle
,
Then
suddain
Destruction
cometh
upon
them
as
Travail
upon
a
Woman
with
Child
,
and
they
shall
not
escape
,
1
Thes.
5.3
.
Then
shall
the
Kings
of
the
Earth
and
the
great
Men
and
the
rich
Men
,
those
that
were
thought
happy
upon
Earth
,
instead
of
going
out
to
meet
this
Judg
,
hide
themselves
in
Dens
,
in
Rocks
and
Mountains
,
and
say
to
the
Mountains
and
Rocks
,
fall
on
us
and
hide
us
from
the
Face
of
him
that
sitteth
on
the
Throne
and
from
the
Wrath
of
the
Lamb
for
the
great
Day
of
his
Wrath
is
come
,
and
who
shall
be
able
to
stand
!
Rev.
6.15
,
16
,
17.
And
no
wonder
if
a
guilty
Wretch
dreads
to
go
meet
his
angry
Judg
;
and
all
on
the
suddain
,
with
all
his
Stains
and
Pollutions
about
him
,
appear
before
his
Tribunal
who
hateth
Iniquity
,
and
into
whose
Presence
no
unclean
thing
can
enter
:
And
,
who
is
a
consuming
Fire
,
to
those
who
by
their
obstinate
Impieties
have
provoked
him
to
become
their
Enemy
.
And
since
all
this
is
so
,
a
Man
of
any
Thought
,
and
that
has
any
Apprehension
of
the
sad
Condition
of
being
thus
surpriz'd
and
hurried
into
the
other
World
by
so
quick
and
unforeseen
a
Summons
(
which
no
Man
is
sure
shall
not
be
his
Case
,
since
many
have
been
call'd
away
with
little
or
no
Warning
,
that
have
no
more
expected
than
we
do
now
)
a
Man
of
any
Thought
and
Apprehension
of
things
will
surely
be
mov'd
by
such
Considerations
to
shake
off
that
fatal
Drouziness
which
too
easily
besets
him
,
and
by
a
constant
Attendance
to
his
Duty
and
Preparation
for
his
Departure
hence
,
be
ready
chearfully
to
obey
his
great
Master's
Call
,
whether
at
Even
or
at
Midnight
,
or
at
the
Cockcrowing
,
or
in
the
Morning
,
lest
coming
suddainly
he
find
him
sleeping
.
By
the
wise
Virgins
arising
and
trimming
their
Lamps
when
that
Midnight
Cry
was
made
,
is
represented
the
more
than
ordinary
Care
that
even
good
Persons
ought
to
take
when
by
Age
or
the
Violence
of
any
Distemper
the
Time
of
their
Departure
hence
seems
to
be
near
approaching
,
to
enliven
their
Piety
;
and
by
putting
a
Recruit
of
Oyl
into
their
Lamps
,
acquiring
new
Degrees
of
Sanctity
,
and
warming
their
Souls
with
greater
Ardors
of
Devotion
and
holy
Love
,
prepare
to
go
chearfully
to
meet
their
Lord
.
Then
is
the
Time
,
when
every
sincere
Christian
should
endeavour
to
adorn
his
Soul
with
all
the
Graces
of
the
holy
Religion
he
professes
,
to
improve
every
remaining
Minute
of
his
Time
to
this
best
of
Purposes
,
to
redeem
the
many
Hours
formerly
mispent
in
Vanity
and
Folly
;
and
by
frequent
Contemplation
of
the
infinite
Glory
,
Sanctity
and
Bliss
of
that
heavenly
World
to
which
he
then
so
sensibly
draws
near
,
inflame
his
Defires
of
being
at
the
End
of
his
wearisom
Journey
to
it
;
and
fit
himself
for
the
spiritual
unspotted
Enjoyments
of
that
happy
Place
by
having
as
little
Commerce
as
is
possible
with
this
World
below
,
and
have
his
Conversation
in
Heaven
,
which
will
so
quickly
be
the
Place
of
his
everlasting
Abode
.
By
the
foolish
Virgins
saying
to
the
wise
;
give
us
of
your
Oyl
for
our
Lamps
are
gone
out
,
is
represented
the
Want
of
Preparation
among
the
careless
and
inconsiderate
for
this
so
great
and
suddain
Change
;
and
their
mighty
Consternation
upon
it
,
and
the
vain
and
insignificant
Courses
they
will
take
in
their
Surprize
,
to
make
up
,
if
possible
,
their
own
Defects
,
by
borrowing
of
others
that
have
Souls
better
furnish'd
with
Piety
than
theirs
.
And
by
the
wise
answering
,
not
so
,
lest
there
be
not
enough
for
us
and
you
,
and
bidding
them
go
rather
and
buy
for
themselves
;
is
shewn
that
't
is
utterly
groundless
to
expect
at
that
great
Day
of
Retribution
,
when
every
Man
shall
be
rewarded
according
to
his
own
Works
,
to
fare
the
better
for
the
Sanctity
of
others
,
and
that
every
Man
has
enough
to
do
to
work
out
his
own
Salvation
,
and
must
keep
his
Lamp
alive
with
his
own
Oyl
,
must
nourish
his
Soul
with
his
own
Vertue
;
for
there
was
never
,
nor
ever
shall
be
any
meer
Man
so
holy
and
excellent
but
must
return
this
same
Answer
as
the
wise
Virgins
did
,
to
such
as
should
beg
them
to
bestow
some
of
their
Vertues
or
Merits
upon
them
,
not
so
,
lest
there
be
not
enough
for
our selves
and
you
.
And
if
this
be
true
,
what
will
become
of
the
Popish
Doctrin
of
Works
of
Supererrogation
?
If
the
best
Man
in
the
World
has
but
Vertue
enough
to
secure
his
own
Condition
(
and
that
through
infinite
Mercy
too
,
and
upon
Account
of
the
all-sufficient
Merits
of
Christ
)
where
is
there
any
left
for
him
to
bestow
upon
others
?
But
this
is
one
of
those
doctrins
that
bring
much
Mony
into
their
Coffers
,
and
therefore
,
right
or
wrong
,
they
'l
be
sure
to
maintain
it
.
By
the
Bridegroom's
coming
while
those
foolish
Virgins
went
about
so
unlikely
an
Employment
as
then
immediately
to
furnish
their
Lamps
with
Oyl
,
which
before
were
unregarded
and
suffer'd
to
go
out
,
and
the
Door
before
they
were
provided
being
shut
;
is
represented
,
the
Invalidity
,
generally
speaking
of
a
Death-Bed
Repentance
;
that
't
is
too
late
to
begin
to
be
good
when
the
Bridegrom
comes
,
and
those
that
would
enter
with
him
into
the
Marriage
Chamber
must
be
ready
and
prepar'd
by
a
previous
Course
of
holy
Living
,
and
that
for
some
considerable
Time
.
This
Hurry
of
the
foolish
Virgins
at
that
Time
to
get
Oyl
for
their
Lamps
,
was
only
the
Effect
of
the
Terrors
of
that
Midnight
Call
;
had
it
not
been
for
that
,
they
would
have
drouz'd
on
still
in
their
thoughtless
Way
of
living
,
and
in
all
Probability
,
had
it
prov'd
a
false
Alarm
,
they
would
have
return'd
again
to
their
Dream
of
Vanity
,
when
this
their
Fright
was
a
little
over
.
And
so
it
is
with
those
that
think
not
of
Repentance
till
Death
and
Judgment
stare
'em
in
the
Face
;
they
are
then
wondrous
sorry
for
having
offended
God
,
because
they
see
they
are
like
to
be
for
ever
punish'd
for
it
with
the
Devil
and
his
Angels
;
and
wish
they
had
liv'd
better
,
and
beg
God
to
forgive
'em
,
and
promise
Amendment
for
the
Time
to
come
:
But
all
this
very
seldom
proceeds
from
Love
to
God
or
his
holy
Religion
,
as
appears
by
their
being
as
bad
as
ever
,
when
God
has
been
pleased
to
restore
them
to
their
former
Health
.
But
,
such
Repentance
as
this
is
but
a
Piece
of
Mockery
,
and
will
not
be
accepted
;
it
must
be
a
real
and
thorough
Change
of
Mind
express'd
in
an
intire
Reformation
of
Life
and
Manners
that
will
incline
God
to
pardon
and
forgive
.
Notwithstanding
all
the
Hurry
of
the
foolish
Virgins
to
get
Oyl
for
their
Lamps
upon
this
suddain
Notice
of
the
Bridegroom
's
coming
;
because
their
Lamps
were
before
suffer'd
to
go
out
,
we
see
the
Door
was
shut
upon
them
.
By
the
wise
Virgins
that
were
ready
,
their
going
in
with
the
Bridegroom
to
the
Marriage
Feast
;
is
represented
the
great
Happiness
of
the
sincerely
good
,
who
by
holy
living
are
ready
,
and
prepar'd
for
their
Departure
hence
into
the
World
of
Spirits
.
That
is
,
as
there
was
great
Preparation
made
to
receive
the
Bridegroom
among
the
Jews
and
other
Easterns
,
great
Joy
and
Festivity
,
and
which
the
Children
of
the
Bride-Chamber
,
or
those
that
attended
the
Bridegroom
,
did
partake
of
,
singing
Epithalamiums
or
nuptial
Songs
in
Praise
of
the
Bridegroom
and
his
Bride
,
and
rejoycing
in
their
Happiness
and
wishing
them
long
Prosperity
:
So
,
the
Joys
of
the
highest
Heavens
(
which
are
the
Marriage
Chamber
of
this
divine
Bridegroom
our
Saviour
)
in
the
Society
of
innumerable
Saints
and
Angels
and
glorified
Spirits
,
are
prepar'd
for
those
that
love
our
Lord
Jesus
in
Sincerity
;
and
by
a
constant
holy
Life
,
are
ready
to
leave
these
earthly
Habitations
,
and
enter
with
him
into
that
holy
Place
:
Where
they
shall
enjoy
a
most
blisful
Eternity
,
for
ever
singing
Halleluja's
to
the
Praise
and
Honour
of
that
glorious
Name
,
in
which
all
the
Nations
of
the
World
are
blessed
;
praising
God
and
saying
,
Let
us
be
glad
and
rejoyce
and
give
Honour
to
him
,
for
the
Marriage
of
the
Lamb
is
come
,
and
his
Wife
hath
made
her self
ready
;
and
blessed
are
they
which
are
call'd
to
the
Marriage
Supper
of
the
Lamb.
And
well
is
that
Care
and
Watchfulness
and
holy
Preparation
repay'd
,
which
will
procure
an
Entrance
into
that
holy
Place
,
where
Christ
is
sitting
at
the
right
Hand
of
God
;
and
make
us
Sharers
in
the
Joys
of
Angels
,
and
in
the
Happiness
of
our
dear
Redeemer
!
In
the
last
place
;
by
the
foolish
Virgins
coming
after
the
Door
was
shut
,
and
saying
,
Lord
,
Lord
,
open
unto
us
,
and
his
answering
,
I
know
you
not
;
is
express'd
the
sad
and
remidiless
Condition
of
those
whom
Death
and
Judgment
surprize
unawares
,
and
that
are
not
prepar'd
by
a
holy
Life
.
They
may
cry
,
Lord
,
Lord
,
long
enough
in
the
Bitterness
and
Anguish
of
their
Souls
,
and
profess
that
they
believe
in
him
and
are
his
Disciples
,
and
call'd
by
his
Name
,
that
they
have
eat
and
drunk
in
his
Presence
,
and
that
he
hath
taught
in
their
Streets
,
and
the
like
:
but
yet
,
for
all
this
,
without
a
constant
persevering
Piety
,
Christ
will
tell
them
I
know
you
not
whence
you
are
,
depart
from
me
all
ye
that
work
Iniquity
.
And
,
what
inconceivable
Agonies
will
those
excluded
Wretches
then
be
in
!
What
Horror
and
Despair
will
then
take
Seisure
of
their
Souls
!
What
Outcries
,
what
hideous
Wailings
will
there
be
!
How
will
some
frame
fruitless
Excuses
,
Lord
,
we
have
eaten
and
drank
in
thy
Presence
,
and
thou
hast
taught
in
our
Streets
,
&c.
while
others
,
with
deep
Sighs
in
vain
beg
Pity
and
Commiseration
,
of
him
who
never
before
deny'd
it
.
What
intolerable
Anguish
will
they
feel
,
to
see
those
whom
they
hated
and
despis'd
on
Earth
,
then
enter'd
into
the
glorious
Marriage
Chamber
of
the
Son
of
God
;
and
they
themselves
,
they
who
are
prosperous
here
,
and
to
all
Appearance
the
Friends
and
Favourites
of
the
divine
Bridegroom
,
eternally
shut
out
from
his
Presence
and
the
Joys
of
those
celestial
Regions
,
and
left
behind
in
unconceivable
Torments
,
and
in
the
Company
of
malicious
Fiends
and
Devils
,
to
linger
under
an
Eternity
of
Misery
!
No
Words
can
ever
reach
those
Horrors
,
nor
can
our
Thoughts
conceive
them
;
and
may
none
of
us
ever
be
so
unhappy
as
to
feel
them
!
But
be
so
wise
as
to
watch
and
be
ready
,
and
have
our
Lamps
burning
,
and
our selves
always
prepar'd
for
this
great
coming
of
our
Lord
,
for
we
know
not
the
Day
nor
the
Hour
.
And
thus
have
I
given
a
particular
,
plain
and
practical
Interpretation
of
this
Parable
of
the
Ten
Virgins
,
whereof
five
were
wise
and
five
foolish
;
and
shewn
as
I
went
along
how
aptly
expressive
it
is
of
the
Sense
our
Lord
couch'd
under
it
.
I
proceed
now
to
the
other
thing
to
be
done
,
which
is
to
urge
that
Watchfulness
and
Preparation
by
all
manner
of
holy
living
against
this
coming
of
our
Lord
,
which
is
necessary
to
our
being
admitted
into
his
Joy
;
and
to
shew
,
how
great
the
Wisdom
of
so
doing
is
,
and
how
great
the
Folly
of
the
Contrary
:
For
those
that
were
ready
and
trimm'd
their
Lamps
are
call'd
wise
Virgins
in
the
Parable
;
and
those
that
were
not
ready
,
and
their
Lamps
out
are
call'd
foolish
.
As
for
the
Folly
of
not
taking
Care
to
be
ready
and
prepar'd
against
that
great
Change
of
Death
shall
come
;
it
is
a
thing
justly
to
be
wonder'd
at
,
that
Men
who
know
that
one
Time
or
other
they
must
surely
die
,
and
are
wholly
in
the
Dark
as
to
the
precise
Time
of
their
Death
,
and
that
they
must
die
but
once
,
and
that
,
without
any
any
further
Probation
,
after
Death
comes
Judgment
;
it
is
much
to
be
wonder'd
at
that
those
who
know
all
this
to
be
true
,
as
Christians
are
suppos'd
to
do
,
should
live
so
much
at
random
,
and
be
so
foolishly
careless
in
managing
their
last
Stake
,
so
heedless
in
doing
that
well
which
admits
of
no
Repetition
,
and
which
,
if
done
ill
they
are
for
ever
miserable
.
'T
is
the
very
Height
of
Folly
this
,
and
which
,
one
would
think
,
a
Man
of
any
Sense
could
not
be
guilty
of
.
There
is
nothing
that
Men
are
more
afraid
of
than
dying
,
and
yet
,
so
strangely
contradictious
are
they
to
themselves
,
they
make
the
least
Provision
against
this
greatest
Evil.
In
other
Matters
Men
are
so
wise
as
to
endeavour
to
secure
themselves
against
their
Fears
;
they
provide
against
Poverty
by
Diligence
and
Parsimony
,
against
Pain
and
Diseases
by
proper
Antidotes
and
Preservatives
,
against
the
Approach
of
Enemies
by
the
best
Defence
they
are
capable
of
making
,
and
the
like
;
and
this
many
times
when
there
is
only
a
Probability
of
these
Evils
coming
upon
them
:
And
yet
against
Death
,
though
they
dread
it
above
all
things
,
and
know
that
it
will
certainly
come
and
are
uncertain
how
soon
,
they
make
as
little
Provision
as
if
they
were
immortal
as
the
Angels
in
Heaven
,
what
a
Bundle
of
foolish
Inconsistencies
is
here
?
They
look
upon
Death
as
the
greatest
of
Evils
,
and
yet
regard
it
the
least
of
all
things
;
they
know
it
highly
concerns
'em
to
make
Preparation
for
it
by
a
good
Life
,
and
they
know
the
sad
Consequence
if
it
surprize
'em
unawares
,
and
they
are
not
sure
they
shall
not
be
surpriz'd
the
next
Hour
or
Minute
;
and
yet
for
all
this
they
put
the
evil
Day
far
from
them
,
and
by
all
Arts
endeavour
to
remove
such
melancholy
Thoughts
as
if
they
were
resolv'd
not
to
avoid
but
suffer
what
they
fear
,
and
secure
to
themselves
the
Miseries
consequent
upon
an
untimely
and
unprepar'd
Death
.
And
what
is
this
,
but
just
the
same
Piece
of
Folly
and
Madness
,
as
for
a
Man
because
he
greatly
dreads
the
Plague
therefore
to
run
into
an
infected
House
,
because
he
is
afraid
of
Poverty
therefore
to
grow
prodigal
and
squander
away
what
he
hath
?
And
what
can
be
more
strangely
foolish
and
contradictious
than
this
?
Indeed
,
a
Sinners
whole
Life
is
the
greatest
Folly
and
Contradiction
,
but
't
is
most
gross
and
palpable
with
Relation
to
dying
;
for
,
because
a
Man
loves
his
Body
,
therefore
so
to
indulge
it
in
this
World
as
to
make
it
become
eternally
miserable
in
the
next
,
and
live
in
such
a
Course
of
sinful
Pleasures
as
will
be
repaid
with
a
double
Death
,
is
unaccountably
foolish
and
against
all
the
Dictates
even
of
natural
Reason
.
I
need
not
say
more
I
think
to
expose
the
Folly
of
not
making
Preparation
for
so
great
a
Change
as
Death
will
effect
in
every
Man's
Condition
;
or
(
in
the
Phrase
of
this
Parable
)
of
not
keeping
Oyl
in
our
Lamps
,
nor
watching
against
the
divine
Bridegroom's
coming
,
but
slumbering
in
a
careless
Inadvertency
to
those
great
things
of
Religion
,
Death
and
Judgment
,
till
they
overtake
us
as
a
Thief
in
the
Night
.
And
from
what
has
been
said
of
the
Folly
of
not
preparing
for
that
Time
of
Terrors
and
greatest
Concern
to
every
Man
,
we
may
in
a
few
Words
collect
the
great
Wisdom
of
being
always
in
a
Readiness
to
obey
the
Summons
of
our
great
Lord
with
Chearfulness
.
For
in
short
,
to
be
ready
and
prepar'd
to
die
when
God
shall
please
to
call
us
,
has
all
the
Wisdom
in
it
of
making
a
constant
due
Provision
against
the
greatest
and
most
concerning
Change
that
can
befall
us
;
and
which
we
must
certainly
undergo
,
and
how
soon
we
know
not
,
and
that
but
once
neither
,
and
which
will
be
follow'd
by
the
final
Judgment
without
any
new
Opportunity
being
afforded
,
wherein
to
amend
the
Errors
of
our
then
irrecoverably
past
Life
:
'T
is
to
make
such
a
Preparation
for
this
great
Change
as
may
render
it
advantageous
to
us
whenever
it
shall
come
,
than
which
no
greater
Piece
of
Wisdom
can
be
imagin'd
:
For
that
certainly
is
the
greatest
Wisdom
that
makes
a
Man
wise
to
Salvation
.
Wherefore
,
to
conclude
this
Parable
.
Since
it
is
appointed
to
Men
once
to
dye
,
and
after
that
the
Judgment
;
or
,
in
the
Stile
of
this
Parable
,
since
Jesus
the
divine
Bridegroom
will
one
time
come
to
summon
every
particular
Member
of
the
Christian
Church
,
his
mystical
Spouse
,
to
leave
this
World
and
attend
him
in
the
World
of
Spirits
,
there
to
partake
with
him
(
if
ready
and
adorn'd
with
the
Wedding
Garment
,
and
their
Lamps
burning
with
the
Oyl
of
Righteousness
)
of
the
everlasting
Felicities
of
this
heavenly
Kingdom
;
or
else
,
if
not
prepar'd
to
appear
before
him
then
,
to
be
for
ever
excluded
his
Presence
,
and
thrust
into
the
dire
Abodes
of
the
Devil
and
his
Angels
:
Since
this
is
so
,
let
us
all
make
it
our
sincere
Endeavour
,
by
a
serious
and
hearty
Observation
of
those
holy
Rules
of
living
which
our
Lord
has
mark'd
out
to
us
as
the
Way
to
Immortality
and
a
Preparation
for
his
Appearance
,
to
be
always
ready
to
go
out
and
meet
him
;
that
we
may
enter
with
him
into
the
Marriage
Chamber
before
the
Door
be
shut
,
and
not
hear
that
dismal
Sound
,
I
know
ye
not
,
depart
from
me
ye
Workers
of
Iniqutity
.
And
because
this
great
Coming
of
the
Bridegroom
will
be
but
once
,
for
't
is
appointed
to
Men
but
once
to
dye
,
and
after
that
but
one
final
Judgment
;
let
us
by
no
means
trifle
away
this
only
Opportunity
of
working
out
our
Salvation
in
Folly
and
Impertinency
,
much
less
in
Wickedness
and
Vice
;
but
often
reflect
upon
the
Agonies
we
shall
feel
when
we
shall
find
this
one
only
Life
which
we
have
so
wretchedly
mispent
,
drawing
to
a
Conclusion
,
and
no
Hopes
of
any
further
Opportunity
to
recover
our selves
in
,
but
just
as
we
then
are
in
that
deplorable
unprepar'd
Condition
,
be
hurried
away
to
give
Account
of
our
Works
.
Lord
!
What
Confusion
must
such
wretches
feel
,
what
horrid
Tortures
must
needs
pierce
their
Souls
,
to
see
Hell
gaping
to
receive
'em
,
and
no
Possibility
of
Escape
or
so
much
as
a
Reprieve
,
but
plunge
they
must
into
those
Lakes
of
Fire
and
Brimstone
,
which
yet
they
might
have
avoided
if
they
would
?
If
this
be
a
Case
infinitely
deplorable
(
and
if
this
be
not
,
certainly
nothing
is
)
then
it
nearly
concerns
us
all
while
we
have
Time
,
that
is
,
while
this
one
only
Life
does
last
,
to
make
Provision
for
a
happy
Departure
out
of
it
,
by
a
more
holy
and
circumspect
Conversation
in
it
.
And
because
the
Time
when
this
one
only
Life
shall
end
is
wholly
in
the
Dark
to
us
,
and
we
know
not
the
Day
nor
the
Hour
when
our
Lord
will
come
;
let
this
awaken
us
into
serious
Thoughts
and
Resolutions
of
making
the
best
Use
of
the
remaining
Portion
of
our
Lives
,
and
break
off
immediately
our
sinful
Course
of
living
,
lest
the
Opportunity
for
so
doing
be
gone
before
we
think
of
it
,
and
we
be
surpriz'd
into
endless
Misery
e're
we
are
aware
.
Let
us
always
keep
our
Lamps
burning
,
our
Souls
employ'd
in
holy
Meditations
,
and
our selves
in
a
Readiness
by
a
good
Life
;
and
then
,
though
it
is
appointed
for
us
all
to
die
,
and
that
but
once
,
and
after
that
the
Judgment
,
and
we
know
not
the
Day
nor
the
Hour
when
the
Summons
shall
be
given
:
We
may
with
Comfort
wait
for
our
dear
Lord's
appearing
,
and
say
,
Come
Lord
Jesus
,
come
quickly
.
The
PRAYER
.
I.
O
Glorious
Jesus
!
The
Saviour
and
the
Judg
of
Mankind
,
before
whose
just
Tribunal
we
must
all
certainly
appear
,
but
when
we
,
know
not
,
and
there
give
Account
of
our
Works
,
and
be
rewarded
according
to
them
;
assist
me
,
I
beseech
thee
,
with
thy
Grace
,
that
I
may
make
it
my
chief
Care
with
Cheerfulness
and
Comfort
to
obey
thy
Summons
to
this
great
Audit
whenever
thou
shalt
call
.
And
to
that
End
,
grant
I
may
be
frequent
in
the
Contemplation
of
my
Mortality
;
how
short
and
frail
my
Life
is
here
,
how
inevitably
and
closely
Judgment
follows
Death
,
and
how
certainly
the
one
will
find
me
as
the
other
leaves
me
.
Thou
holy
Jesus
,
though
a
stern
Judg
to
obstinate
Rebels
to
thy
Father
,
art
yet
the
Bridegroom
of
thy
Spouse
the
Church
,
and
infinite
is
thy
Love
to
those
that
preserve
inviolate
their
Fidelity
to
thee
;
and
happy
will
they
be
beyond
Expression
,
who
at
thy
glorious
coming
to
receive
thy
Bride
into
thy
Kingdom
,
shall
be
admitted
into
thy
Marriage
Chamber
,
and
be
for
ever
where
thou
art
,
and
behold
and
partake
of
thy
Glory
.
O
may
I
therefore
,
like
a
wise
Virgin
,
preserve
my
Innocence
untouch'd
,
be
cloath'd
with
Humility
,
and
adorn'd
with
a
meek
and
quiet
Spirit
,
and
sober
and
temperate
in
all
things
,
having
my
Lamp
full
of
Oyl
,
my
Soul
replenish'd
with
Vertue
,
and
constantly
burning
with
the
Fires
of
Piety
and
Devotion
;
that
so
when
the
Cry
shall
be
made
,
Behold
the
Bridegroom
cometh
,
go
ye
forth
to
meet
him
;
I
may
be
ready
to
obey
thy
Call
,
though
it
be
made
at
Midnight
,
and
be
found
of
thee
our
dearest
Lord
,
as
a
Virgin
in
Peace
,
without
Spot
and
blameless
.
II.
I
must
confess
with
Shame
and
Sorrow
,
O
merciful
Jesus
,
that
I
am
too
prone
to
slumber
and
sleep
,
and
forget
to
advert
as
I
ought
,
to
this
thy
glorious
Second
Advent
,
and
the
Forerunner
of
it
,
Death
;
and
am
apt
foolishly
to
put
that
Day
far
from
me
,
and
to
think
thou
delayest
thy
coming
;
whereby
my
Oyl
is
wasted
,
and
my
Lamp
almost
gone
out
.
O
do
thou
therefore
quicken
me
in
thy
Righteousness
,
blessed
Redeemer
,
and
grant
that
the
Consideration
of
the
surprizing
Suddainness
of
thy
Appearance
upon
the
Throne
of
Judgment
,
and
the
great
Uncertainty
of
the
Time
when
I
shall
be
call'd
from
hence
and
bound
over
to
that
great
Assize
,
there
to
give
Account
of
my
Works
and
how
I
liv'd
and
how
I
dy'd
:
Grant
that
this
Consideration
may
put
an
End
to
my
spiritual
Drouziness
,
and
engage
me
in
Prayer
and
Watchfulness
,
and
pious
sober
Conversation
,
because
I
know
not
the
Day
nor
the
Hour
.
And
when
by
the
Decays
of
Age
or
Violence
of
Diseases
my
Departure
into
the
World
of
Spirits
seems
to
be
near
approaching
:
O
then
enable
me
with
thy
prevailing
Grace
,
to
trim
my
Lamp
with
an
extraordinary
Diligence
,
to
enliven
my
Religion
,
and
not
be
to
seek
for
Oyl
,
then
when
my
Lamp
should
be
best
replenish'd
with
it
,
and
burn
most
vigorously
.
O
let
me
never
trust
to
the
great
Uncertainty
of
a
Death-Bed
Repentance
,
nor
vainly
depend
upon
the
redundant
Merit
of
others
except
that
of
my
Saviour
which
is
my
only
Hope
,
but
now
in
Time
of
Health
provide
for
a
happy
Death
,
lest
my
Lamp
being
out
when
thou
shalt
call
me
to
attend
thee
,
Amazement
and
Horror
seize
me
,
and
the
Door
be
shut
upon
me
.
And
well
will
my
wakeful
Preparation
be
rewarded
,
dearest
Jesus
,
when
I
shall
be
admitted
into
thy
glorious
Presence
,
and
enjoy
the
endless
Blisses
of
thy
heavenly
Bride-Chamber
.
O
therefore
grant
me
thy
Grace
not
to
sleep
as
do
others
,
but
to
watch
and
be
sober
,
and
so
much
the
more
as
I
see
that
Day
approaching
.
Amen
.
Blessed
Saviour
,
Amen
,
Amen
.
PARABLE
VII
.
Of
the
good
Samaritan
.
Luke
x.
30
,
31
,
32
,
33
,
34
,
35.
A
certain
Man
went
down
from
Jerusalem
to
Jericho
,
and
fell
among
Thieves
,
which
stripped
him
of
his
Rayment
,
and
wounded
him
,
and
departed
,
leaving
him
half
dead
.
And
by
chance
there
came
down
a
certain
Priest
that
Way
,
and
when
he
saw
him
,
he
passed
by
on
the
other
Side
.
And
likewise
a
Levite
,
when
he
was
at
the
Place
,
came
and
look'd
on
him
,
and
passed
by
on
the
other
Side
.
But
a
certain
Samaritan
,
as
he
journyed
,
came
where
he
was
:
And
when
he
saw
him
he
had
Compassion
on
him
,
And
went
to
him
,
and
bound
up
his
Wounds
,
pouring
in
Oyl
and
Wine
,
and
set
him
on
his
own
Beast
,
and
brought
him
to
an
Inn
,
and
took
Care
of
him
.
And
on
the
morrow
when
he
departed
,
he
took
out
Two
Pence
,
and
gave
them
to
the
Host
,
and
said
unto
him
,
take
care
of
him
,
and
whatsoever
thou
spendest
more
,
when
I
come
again
,
I
will
repay
thee
.
THIS
Parable
was
spoken
upon
occasion
of
a
Lawyer
's
asking
our
Lord
,
What
he
should
do
to
inherit
eternal
Life
?
Who
,
upon
Christ's
referring
him
to
his
own
Law
,
and
his
Repetition
of
the
two
great
Commandments
of
loving
God
with
all
our
Hearts
,
and
our
Neighbours
as
our selves
,
and
Christ's
returning
to
him
,
this
do
and
thou
shalt
live
;
being
willing
to
justifie
himself
,
as
an
Observer
of
all
this
,
ask'd
this
further
Question
,
and
who
is
my
Neighbour
?
That
so
knowing
our
Saviour's
Sense
in
that
Particular
,
he
might
the
better
make
it
appear
to
him
,
that
he
not
only
lov'd
God
with
all
his
Heart
,
which
he
thought
he
could
safely
affirm
,
but
likewise
his
Neighbour
as
himself
;
and
therefore
stood
fair
for
eternal
Life
.
To
this
latter
Question
Jesus
answer'd
by
the
Parable
above
recited
,
and
then
ask'd
the
conceited
Lawyer
,
Which
now
of
these
Three
thinkest
thou
was
Neighbour
to
him
that
fell
among
the
Thieves
,
the
Priest
and
Levite
that
were
his
Country-Men
,
Children
of
the
same
Abraham
,
who
yet
took
no
charitable
Notice
of
him
,
but
passed
by
on
the
other
Side
;
or
the
Samaritan
,
who
though
a
schismatical
Stranger
to
the
Common
Wealth
of
Israel
,
and
an
Enemy
to
every
Jew
,
yet
had
Compassion
on
him
and
reliev'd
and
succour'd
him
with
Charity
suitable
to
his
Distress
?
To
this
the
Lawyer
answer'd
as
he
could
not
choose
but
do
,
he
was
his
Neighbour
that
shew'd
Mercy
on
him
.
Then
said
Jesus
immediately
to
him
,
Go
and
do
thou
likewise
.
Which
Words
struck
home
upon
his
Conscience
,
that
they
put
a
Stop
to
his
intended
Justification
of
himself
,
and
we
hear
of
no
further
Intercourse
he
had
with
our
Lord
;
and
may
imagine
how
he
sneak'd
away
asham'd
and
confounded
.
The
Design
therefore
of
this
Parable
is
to
give
us
a
true
Notion
of
Charity
,
or
Compassion
and
Relief
of
such
as
are
in
Distress
;
and
that
both
with
Respect
to
the
Object
of
it
,
and
the
Manner
and
Measure
of
expressing
it
to
such
Object
.
And
therefore
in
discoursing
upon
this
Parable
I
shall
do
three
things
.
First
,
I
shall
shew
who
are
the
proper
Objects
of
this
Sort
of
Charity
,
according
to
the
true
Sense
and
Meaning
of
our
holy
Religion
.
Secondly
,
How
we
are
obliged
to
relieve
them
,
in
what
Manner
and
in
what
Measure
.
Thirdly
,
What
great
Encouragement
we
have
to
this
excellent
Duty
,
with
respect
both
to
this
World
,
and
that
above
;
or
what
a
Blessedness
it
is
to
be
able
thus
to
give
rather
than
receive
.
First
,
As
for
the
proper
Objects
of
this
Charity
,
they
are
in
general
the
really
Indigent
and
Calamitous
,
and
such
as
are
unable
to
help
themselves
.
And
that
(
without
excepting
any
)
whether
they
be
Strangers
and
Foreigners
,
or
Enemies
,
or
Heathens
,
or
Hereticks
,
or
wicked
Persons
:
All
that
are
indeed
necessitous
and
helpless
,
are
made
by
our
holy
and
most
merciful
Religion
,
the
Objects
of
our
Compassion
and
Relief
.
Thus
the
Apostle
,
As
we
have
Opportunity
,
let
us
do
good
unto
all
Men
,
Gal.
6.10
.
and
our
Lord
,
Do
good
to
them
that
hate
you
,
Mat.
5.44
.
and
Rom.
12.20
.
If
thy
Enemy
hunger
feed
him
,
if
he
thirst
give
him
Drink
;
and
in
this
Parable
our
Lord
proposes
to
our
Imitation
the
Example
of
a
Samaritan
taking
great
Care
of
an
unfortunate
Jew
,
though
there
could
be
no
greater
Enmity
than
between
the
Jews
and
the
Samaritans
,
and
that
grounded
upon
what
of
all
things
makes
Ill
Will
the
most
inveterate
,
Diversity
of
Opinion
in
Religion
.
And
indeed
,
't
would
be
a
barbarous
Piece
of
Cruelty
and
Inhumanity
,
if
I
should
let
a
Man
perish
,
without
any
Commiseration
or
Help
from
me
when
I
am
able
to
give
it
him
,
because
he
has
formerly
,
it
may
be
,
been
unkind
or
injurious
to
me
,
or
is
of
a
different
Religion
,
and
of
a
Nation
that
is
in
Hostility
with
that
to
which
I
belong
.
This
certainly
is
not
doing
as
I
would
be
done
to
,
nor
loving
my
Neighbour
as
my self
,
for
every
Man
in
a
religious
Sense
is
my
Neighbour
;
't
is
more
like
the
Rage
of
a
Tiger
than
the
Bowels
of
a
Man
,
or
the
Malice
of
a
Devil
than
the
Charity
of
a
Christian
.
As
for
Charity
to
Strangers
and
Foreigners
,
that
is
expresly
commanded
in
several
Places
of
Scripture
,
particularly
1
Pet.
4.9
.
where
what
we
translate
use
Hospitality
one
to
another
,
is
in
the
Original
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Be
kind
to
Strangers
;
kind
and
Beneficent
to
the
unthankful
and
to
the
evil
.
But
all
this
is
to
be
understood
with
Respect
only
to
the
really
necessitous
and
helpless
,
whose
Wants
and
Calamities
are
not
feign'd
;
and
who
are
unable
to
help
themselves
to
better
Circumstances
.
For
there
are
a
very
vile
Sort
of
People
,
who
make
a
Trade
of
going
about
from
House
to
House
and
with
doleful
Accents
,
and
a
forlorn
Appearance
and
formal
Complaints
endeavour
to
melt
People
into
Compassion
towards
them
;
who
yet
are
far
from
being
Objects
of
this
Sort
of
Charity
;
their
Necessities
being
counterfeit
,
or
at
least
they
being
very
well
able
to
supply
them
by
their
own
Labour
if
they
would
:
'T
is
well
known
how
gainful
they
make
this
lazy
Course
of
Life
,
how
unwilling
they
are
to
work
when
any
would
employ
them
;
how
much
abominable
Debauchery
there
is
in
those
vagrant
Societies
,
and
how
great
a
Pest
they
are
to
the
Publick
;
they
being
no
better
than
a
Band
of
Villains
and
Robbers
,
and
unprofitable
idle
Drones
,
that
live
upon
the
Labour
and
Spoil
of
others
,
and
are
no
Way
useful
or
serviceable
themselves
:
And
therefore
to
relieve
their
pretended
Necessities
,
is
to
encourage
the
worst
Men
living
in
a
Course
of
Life
highly
dishonourable
to
God
,
injurious
to
the
State
,
and
ruinous
to
their
own
Souls
.
Nay
further
,
't
is
to
deprive
those
that
indeed
deserve
our
Charity
of
considerable
Supplies
,
which
are
,
though
insensibly
bestow'd
upon
those
vile
Wretches
;
and
were
it
computed
,
what
some
charitable
Persons
give
in
a
Year
in
Mony
to
common
Beggars
at
their
Doors
or
otherwise
,
't
would
amount
to
a
Sum
big
enough
to
cheer
the
Hearts
of
many
Fatherless
and
Widows
,
and
decay'd
Houskeepers
that
are
in
greater
Want
than
those
Vagrants
,
though
not
so
whining
and
so
affectedly
nasty
and
ragged
.
And
't
would
be
worth
while
for
a
Person
that
has
us'd
hitherto
to
scatter
his
Charity
among
those
counterfeit
Objects
of
it
,
to
try
the
Experiment
what
such
Gifts
would
amount
to
in
a
Twelve
Month's
Time
,
by
laying
aside
what
he
would
otherwise
have
bestow'd
that
Way
,
whenever
he
is
importun'd
by
such
Wretches
for
an
Alms
;
and
then
see
whether
he
can't
dispose
of
it
to
better
Purpose
.
Indeed
,
Labour
and
Correction
is
the
best
Sort
of
Charity
to
such
Kind
of
Beggars
.
And
would
Men
in
Authority
resolve
to
do
their
Duty
in
this
Matter
,
and
other
Persons
resolve
to
send
such
Vagabonds
away
empty
,
and
with
Reproof
and
Shame
,
the
Case
would
soon
be
altered
,
and
they
would
find
it
better
to
work
than
starve
,
and
look
upon
honest
Industry
more
eligible
than
the
Lash
.
Much
Wickedness
would
by
this
Means
be
prevented
,
and
it
would
be
a
double
and
treble
Charity
;
't
would
provide
for
the
Happiness
of
both
Body
and
Soul
of
such
as
should
be
reformed
by
it
from
such
a
hellish
Course
of
Life
;
't
would
be
a
great
Benefit
to
the
Publick
,
and
Men
would
find
themselves
more
able
to
support
such
as
are
really
oppress'd
with
Want
,
and
utterly
unable
to
help
themselves
.
And
such
Behaviours
as
this
to
sturdy
Vagrants
,
however
harsh
and
severe
it
may
seem
to
some
indiscreetly
compassionate
Persons
,
is
plainly
commanded
by
the
great
Apostle
,
2
Thes.
3.10
.
He
that
will
not
work
,
neither
let
him
eat
.
He
that
Will
not
work
,
that
is
,
that
appears
to
be
able
to
labour
but
rather
chuses
an
idle
wandring
Life
;
and
there
is
not
One
in
Twenty
of
our
common
Beggars
,
but
are
of
this
Sort
,
hail
and
lusty
and
strong
,
and
in
more
Heart
and
better
fed
than
many
honest
and
industrious
People
:
And
they
that
can
travel
as
they
do
around
the
Kingdom
,
we
can't
suppose
,
whatever
they
may
pretend
,
to
be
incapable
of
Labour
.
Indeed
,
sometimes
a
real
Object
of
Charity
may
present
it self
at
ones
Door
or
Abroad
,
such
as
the
blind
and
aged
and
maimed
,
and
the
like
,
and
these
,
no
Question
,
ought
to
be
reliev'd
;
but
there
being
so
many
Counterfeits
,
and
the
ill
Consequence
of
misplacing
ones
charity
upon
them
being
so
very
great
;
He
is
very
indiscreet
in
bestowing
his
Alms
that
will
not
be
first
very
well
satisfied
whether
they
are
what
they
pretend
to
be
,
and
deserve
his
Charity
or
no.
But
this
Severity
must
be
used
with
Prudence
,
and
he
that
does
deserve
Correction
as
a
Vagrant
,
may
yet
by
some
calamitous
Accident
in
following
his
lew'd
Trade
,
be
at
present
in
urgent
Necessity
of
Relief
;
and
here
the
Way
is
,
first
to
supply
the
Necessity
,
and
afterwards
in
due
Time
to
superadd
the
Correction
.
For
I
must
let
no
Man
,
how
wicked
soever
,
perish
if
I
can
prevent
it
;
and
as
I
am
in
Charity
bound
,
by
Severity
when
the
Man
is
able
to
bear
it
,
to
provide
for
the
Safety
of
his
Soul
,
so
by
a
timely
Relief
likewise
when
there
is
urgent
Need
of
it
to
support
his
Body
.
So
that
upon
the
Whole
,
all
that
want
are
to
be
releiv'd
,
but
't
is
after
a
different
Manner
,
and
the
Charity
must
be
adapted
to
the
Necessity
;
to
the
Widow
and
the
Fatherless
,
the
Naked
,
the
Hungry
,
the
Sick
and
the
Helpless
must
be
ministred
Comfort
and
Support
;
but
to
sturdy
lazy
Travellers
(
as
they
call
themselves
)
the
Lash
and
Labour
and
rough
Treatment
;
and
this
,
however
harshly
it
may
sound
,
is
the
greater
Charity
of
the
Two
.
And
thus
much
in
general
for
the
first
Enquiry
occasion'd
by
this
Parable
,
viz.
who
are
the
proper
Objects
of
this
Kind
of
Charity
,
according
to
the
Intent
of
our
holy
Religion
,
or
in
the
Words
of
the
Lawyer
to
our
Saviour
,
who
is
our
Neighbour
in
this
Respect
?
I
proceed
to
the
Second
Enquiry
,
How
we
are
oblig'd
to
express
this
Charity
to
the
proper
Objects
of
it
,
in
what
Manner
and
in
what
Measure
?
And
in
general
,
as
to
the
Manner
of
relieving
,
it
must
be
adapted
to
the
Necessity
to
be
relieved
;
and
as
to
the
Measure
,
it
must
likewise
be
suitable
to
the
Degree
of
the
Necessity
,
and
to
the
Ability
of
the
Person
that
relieves
it
.
But
,
to
do
Justice
to
this
Enquiry
,
we
must
be
more
particular
,
and
shall
therefore
reduce
the
Necessities
of
the
Objects
of
our
Charity
to
these
three
Heads
;
Poverty
,
Sickness
,
and
Loss
of
Liberty
,
and
shew
the
Manner
and
Measure
of
relieving
each
.
As
for
Poverty
,
it
may
be
of
several
Kinds
,
and
may
consist
either
in
Want
of
Meat
and
Drink
,
or
of
Cloaths
,
or
of
a
Habitation
,
or
in
a
forlorn
Widow-hood
,
and
Loss
of
Parents
;
i.
e.
in
such
an
urgent
Want
of
Necessaries
for
Life
as
the
Persons
are
utterly
unable
,
at
least
for
the
present
,
to
supply
themselves
withal
,
and
such
a
Loss
of
Husband
or
Parent
,
as
leaves
destitute
of
such
Necessaries
,
and
of
Means
to
procure
them
.
Now
in
case
of
such
Poverty
,
the
Relief
must
be
suited
to
the
most
urgent
Necessity
;
he
that
is
hungry
must
be
supplied
with
Meat
,
and
the
thirsty
with
Drink
,
the
naked
with
Cloathing
sufficient
to
keep
out
the
Injuries
of
the
Weather
,
Strangers
and
distress'd
Travellers
with
Lodging
,
and
Widows
,
and
such
as
have
been
House
keepers
but
are
fall'n
to
Decay
,
with
convenient
Habitations
,
and
a
competent
Subsistence
;
and
the
Fatherless
with
good
Education
,
and
a
Paternal
Care
in
disposing
of
them
to
Trades
and
Employments
,
whereby
they
shall
be
enabled
to
provide
for
themselves
.
And
if
any
should
be
so
destitute
of
all
Comfort
as
to
want
most
or
all
of
these
Necessaries
,
they
must
be
supply'd
with
all
,
beginning
with
that
of
which
there
is
the
most
need
;
or
else
with
a
competent
Piece
of
Mony
,
answers
all
things
.
But
this
last
must
be
understood
only
with
respect
to
a
poor
Man
that
is
in
such
Circumstances
,
as
that
,
he
can
,
without
any
great
Inconvenience
,
shift
for
himself
;
and
with
the
Mony
given
him
provide
what
is
necessary
:
But
when
a
Man
is
in
such
present
urgent
necessity
,
whether
of
Food
,
or
Drink
,
or
Rayment
,
or
Lodging
,
or
the
like
;
that
he
will
be
in
great
Danger
of
perishing
,
if
his
Wants
be
not
quickly
supply'd
,
and
the
Distance
from
publick
Places
of
Entertainment
great
,
and
the
Season
extreme
;
in
these
and
the
like
Circumstances
,
't
would
be
but
a
mock
piece
of
Charity
to
give
Mony
and
take
no
farther
Care
of
him
;
there
must
be
particular
Provision
made
for
such
a
Man
's
particular
Wants
,
and
that
immediately
and
without
Delays
.
Thus
for
Instance
,
suppose
a
poor
Man
should
come
to
any
one's
House
in
a
sharp
Winter
,
and
dark
Night
approaching
,
cold
and
faint
,
and
hungry
and
weary
,
and
beg
for
Admittance
,
and
that
Pity
might
be
had
of
his
sad
Condition
,
and
some
Releif
afforded
him
;
and
suppose
the
Master
of
the
House
should
refuse
to
take
him
in
,
or
let
him
refresh
himself
with
him
,
but
withal
give
him
a
Piece
of
Mony
,
and
tell
him
that
two
or
three
Miles
off
there
is
a
Town
,
where
for
that
Mony
he
may
have
Supply
of
his
Wants
,
and
so
send
him
away
;
and
suppose
this
poor
Wretch
should
either
faint
by
the
Way
or
miss
of
it
,
and
in
the
weak
Condition
he
is
in
,
be
forced
to
lie
abroad
,
and
by
the
Morning
be
found
quite
overcome
by
the
rigorous
Season
,
and
starv'd
to
Death
:
In
this
Case
what
will
the
Man's
dry
Charity
avail
him
?
Or
rather
,
shall
he
not
answer
for
the
Death
of
that
distress'd
Creature
,
when
he
could
have
prevented
it
but
would
not
?
The
Manner
of
the
good
Samaritan's
relieving
and
succouring
the
unfortunate
Jew
in
the
Parable
,
though
by
his
different
Way
of
Religion
,
quite
estrang'd
from
the
Jews
,
is
a
remarkable
Example
of
a
thorough
Charity
.
When
he
came
near
and
saw
what
a
sad
Condition
the
Thieves
had
lest
the
poor
Man
in
,
despoil'd
of
his
Mony
and
his
Cloaths
,
and
wounded
and
left
half-dead
;
he
first
applies
himself
to
the
Relief
of
the
greatest
Necessity
,
and
binds
up
his
Wounds
,
pouring
in
Oyl
and
Wine
.
And
then
,
not
thinking
that
a
sufficient
Charity
to
a
Man
in
his
Condition
,
he
set
him
on
his
own
Beast
,
and
brought
him
to
an
Inn
,
and
took
farther
Care
of
his
Refreshment
,
and
stay'd
there
with
him
till
the
morrow
to
see
that
he
had
what
was
convenient
for
him
;
and
because
his
perfect
Recovery
would
be
a
thing
of
Time
,
he
leaves
Mony
with
the
Host
,
and
a
Charge
to
look
well
after
him
,
and
promises
that
whatever
was
spent
more
upon
that
poor
Man's
Account
,
when
he
came
again
he
would
repay
.
This
was
indeed
a
compleat
Relief
,
and
manag'd
with
as
much
Discretion
as
Compassion
,
and
our
Lord's
Application
is
,
Go
and
do
thou
likewise
.
In
all
Cases
of
this
Nature
,
the
Circumstances
of
the
poor
must
be
consider'd
,
and
the
Relief
suited
accordingly
.
2.
As
to
the
Manner
of
expressing
our
Charity
to
the
sick
,
't
is
in
short
to
make
frequent
Visits
of
Comfort
to
them
,
to
refresh
their
Spirits
by
Pious
Discourses
of
the
Power
and
Goodness
and
Wisdom
of
that
God
who
sends
the
Affliction
,
who
can
remove
it
if
he
thinks
fit
,
and
whose
chastning
is
an
Argument
of
his
Love
;
and
that
if
he
still
continues
it
,
his
Wisdom
sees
it
will
be
for
the
best
at
last
;
that
so
they
may
be
inclin'd
to
hope
and
trust
in
God
,
and
patiently
submit
to
his
good
Pleasure
:
And
't
is
to
supply
likewise
what
is
necessary
for
their
Attendance
and
Recovery
.
The
poorer
sort
should
express
their
Charity
in
this
Instance
by
personal
Attendance
and
Service
;
and
the
more
wealthy
by
providing
things
necessary
,
and
overlooking
and
directing
to
what
is
convenient
.
And
this
is
a
most
noble
Piece
of
Charity
,
and
provides
for
the
Health
of
the
Soul
as
well
as
the
Body
,
and
nothing
can
be
more
seasonable
and
well-tim'd
.
For
in
Time
of
Sickness
the
whole
Man
is
dejected
,
and
the
Spirit
which
should
bear
up
his
Infirmity
,
is
then
it
self
,
for
the
most
part
,
wounded
;
through
the
near
Prospect
of
the
other
World
and
the
bold
Accusations
of
Conscience
,
which
then
,
unless
quite
sear'd
is
loud
and
clamorous
.
Then
the
Man
is
least
of
all
able
to
help
himself
,
and
the
Charge
of
Sickness
is
great
,
and
he
that
was
poor
in
Health
,
when
sick
is
doubly
poor
;
and
indeed
there
is
no
greater
Object
of
Pity
and
Compassion
than
a
poor
sick
Man
.
And
as
all
Charity
must
be
universal
without
excepting
even
Enemies
;
so
in
this
case
,
our
Enemies
should
be
the
Objects
of
our
Charity
to
choose
.
For
upon
a
sick-Bed
't
is
most
likely
that
they
will
be
reconcil'd
,
and
't
is
highly
necessary
than
then
they
should
be
;
for
Sickness
often
ends
in
Death
,
and
no
Man
can
tell
but
that
Sickness
which
his
Enemy
then
lies
under
may
be
his
last
:
And
't
is
a
miserable
thing
to
die
in
Enmity
.
And
therefore
,
before
it
be
too
late
,
whoever
is
at
variance
with
a
sick
Man
should
go
to
him
and
endeavour
a
Reconcilement
;
if
he
hath
injur'd
the
sick
in
any
respect
he
should
ask
his
Pardon
,
and
make
him
Satisfaction
and
Restitution
;
and
if
the
sick
Man
has
injur'd
him
,
he
should
go
to
him
to
let
him
know
that
he
freely
forgives
him
,
and
desires
that
all
Ill-Will
may
be
at
at
End
for
the
future
.
And
at
that
Time
,
when
the
Spirit
is
usually
more
softned
and
compliant
than
in
Health
,
and
the
Soul
more
awaken'd
and
sensible
of
her
Duty
,
't
is
very
probable
he
will
hearken
,
and
the
Man
will
gain
his
Brother
.
And
't
is
a
great
Charity
indeed
to
ease
a
sick
Man's
Mind
of
the
devilish
and
tormenting
Passions
of
Malice
and
Revenge
;
it
provides
for
Peace
and
Amity
for
the
future
should
he
recover
,
and
should
he
dye
,
it
makes
his
Account
much
easier
at
the
Day
of
Judgment
.
3.
As
for
Charity
to
such
as
are
depriv'd
of
their
Liberty
,
the
Manner
of
it
consists
in
visiting
and
discoursing
comfortably
to
them
,
and
in
endeavouring
by
the
best
Methods
we
can
to
procure
their
Enlargement
;
and
in
the
mean
time
,
in
helping
them
to
Necessaries
,
and
perswading
their
Keepers
to
be
kind
to
them
,
and
use
them
tenderly
.
And
if
they
are
imprison'd
for
Grimes
,
't
is
to
endeavour
to
make
them
sensible
of
the
Guilt
of
them
before
God
,
and
that
unless
they
sincerely
repent
of
them
,
an
eternal
Bondage
in
Chains
of
Darkness
,
and
in
the
lowest
Hell
,
shall
come
in
the
Place
of
the
Dungeon
,
their
Iron
Shackles
,
and
temporary
Confinement
.
And
the
Objects
of
this
Piece
of
Charity
are
as
before
all
,
Enemies
as
well
as
Friends
,
Strangers
and
Foreigners
,
as
well
as
Neighbours
and
Acquaintance
.
Under
this
Head
of
the
Manner
of
expressing
our
Charity
to
the
Necessitous
,
it
is
proper
to
enquire
what
Preference
may
be
made
of
one
Object
of
Charity
before
another
,
if
more
should
offer
themselves
than
one
Man
can
relieve
,
at
least
at
the
same
time
?
For
our
Direction
in
this
matter
,
St.
Paul
has
left
us
two
general
Rules
,
the
one
,
Gal.
6.10
.
where
he
says
,
as
we
have
Opportunity
let
us
do
good
unto
all
Men
;
but
especially
to
those
that
are
of
the
Houshold
of
Faith
,
in
which
we
are
taught
to
prefer
Christians
before
Heathens
and
Infidels
,
when
there
is
no
Help
but
one
must
be
preferr'd
;
and
among
Christians
,
to
prefer
in
like
Circumstances
the
pious
and
sincerely
good
,
before
such
as
live
not
agreeably
to
their
holy
Profession
,
for
such
only
as
have
the
Power
of
Godliness
,
are
properly
of
the
Houshold
of
Faith
.
The
other
Rule
is
in
1
Tim.
5.8
.
in
these
Words
,
If
any
provide
not
for
his
own
,
especially
those
of
his
own
House
,
or
Kindred
,
he
has
denyed
the
Faith
,
&c.
and
here
we
are
directed
,
if
a
Preference
must
be
made
,
to
make
it
in
Favour
of
our
Friends
and
Relatives
before
such
as
are
Strangers
to
us
.
But
these
Rules
must
be
thus
explained
.
As
first
,
where
't
is
impossible
for
us
to
comply
with
all
Opportunities
of
doing
good
,
there
this
Preference
is
to
be
made
;
but
when
we
can
we
must
do
good
to
all
.
And
secondly
,
When
the
Necessities
of
pious
Christians
,
and
our
Friends
and
Relations
are
equally
great
and
urgent
with
those
of
the
impious
and
Strangers
to
us
,
there
likewise
our
Charity
should
begin
at
Home
:
But
thirdly
,
when
the
Distress
of
an
Ill
Man
or
a
Stranger
is
greater
and
more
urgent
than
that
of
a
good
Man
or
my
Friend
and
Relative
,
so
that
the
former
will
be
in
danger
of
perishing
unless
immediately
reliev'd
,
and
the
latter
will
not
,
but
may
safely
tarry
longer
:
Then
there
must
be
no
Respect
of
Persons
,
but
the
greatest
Necessity
,
where-ever
it
be
found
,
must
be
first
reliev'd
.
I
shall
add
but
one
thing
more
relating
to
the
Manner
of
expressing
our
Charity
,
and
that
is
what
St.
Peter
advises
,
1
Pet.
4.9
.
that
it
be
done
without
grudging
.
The
Word
in
the
Original
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
murmuring
,
or
an
unwillingness
in
doing
any
thing
,
as
if
't
were
torn
and
forc'd
from
one
,
rather
than
proceeded
from
a
free
Inclination
.
And
this
hateful
churlish
way
of
Alms-giving
,
St.
Paul
likewise
expresly
forbids
,
and
says
,
our
Charity
must
not
be
shewn
grudgingly
,
or
as
of
Necessity
,
and
Rom.
12.8
.
He
that
sheweth
Mercy
,
let
him
do
it
with
Chearfulness
;
according
to
the
Example
which
God
himself
hath
set
us
,
Who
giveth
to
every
Man
liberally
,
and
upbraideth
not
.
And
here
,
I
can't
but
admire
and
adore
the
infinite
Goodness
of
God
;
who
has
not
only
oblig'd
us
to
the
Substance
of
this
Duty
,
but
has
so
order'd
the
very
Circumstantials
of
it
;
that
the
necessitous
may
be
reliev'd
with
as
much
Decency
and
Ease
to
themselves
as
can
be
,
and
the
Alms
of
others
look
rather
like
their
own
Propriety
,
as
the
Payment
of
a
Debt
,
or
restoring
of
a
Pledge
,
or
bestowing
a
Reward
;
and
that
their
Souls
might
not
be
griev'd
by
Frowns
and
Taunts
,
and
unkind
Language
,
when
they
receive
Supply
for
the
Needs
of
their
Body
!
For
Man
as
well
as
God
loves
a
chearful
Giver
;
and
a
Benefit
that
comes
hardly
,
and
with
Shews
of
Unwillingness
,
is
much
lessened
in
its
Value
;
and
a
Man
of
a
generous
Spirit
would
prefer
a
Mite
given
with
a
free
Heart
and
Words
of
Kindness
,
before
the
Largess
of
an
Emperour
,
if
he
must
suffer
Upbraidings
for
it
,
and
opprobrious
Treatment
.
Super
Omnia
,
Vultus
accessere
Boni
,
says
Horace
:
All
the
Delicates
at
his
Friends
Entertainment
would
have
relish'd
but
very
indifferently
,
had
not
a
chearful
Countenance
assur'd
him
of
his
Welcome
.
And
if
a
free
Charity
be
given
in
secret
too
,
Supporters
of
the
weak
;
it
being
according
to
the
Words
of
the
Lord
Jesus
,
more
blessed
to
give
than
to
receive
:
Especially
if
we
in
the
Next
Place
,
consider
the
Measure
of
this
Charity
.
And
in
general
,
it
must
be
equal
to
the
Necessities
of
the
Poor
,
or
at
least
agreeable
to
every
Man's
Ability
.
A
great
Necessity
must
have
a
great
Supply
;
as
suppose
a
whole
Family
be
in
want
,
the
Relief
ought
to
be
greater
than
to
a
single
Person
:
If
a
Forreigner
is
distress'd
and
has
not
wherewithal
to
carry
him
to
his
own
Country
,
he
should
be
more
plentifully
reliev'd
than
a
Traveller
that
is
in
his
Native
Country
and
has
comparatively
but
a
little
Way
to
go
.
He
that
is
a
Prisoner
or
Captive
for
a
great
Debt
or
Ransom
,
should
receive
more
liberally
of
our
Charity
than
one
that
may
be
releas'd
for
less
;
the
Necessities
of
a
poor
Man
that
is
sick
being
doubly
great
,
the
Relief
that
is
given
him
should
bear
Proportion
,
and
be
more
liberal
than
ordinary
:
And
the
more
dangerous
and
lasting
,
and
consequently
chargeable
the
Sickness
is
,
the
Charity
should
rise
the
higher
still
,
and
greater
Care
be
had
of
him
,
and
Visits
oftner
made
to
him
.
He
that
is
utterly
helpless
and
uncapable
of
working
,
ought
to
receive
more
largely
of
our
Charity
than
one
that
is
in
some
Measure
able
to
help
and
provide
for
himself
.
In
these
and
all
other
Cases
of
this
Nature
,
he
that
has
the
greatest
need
must
have
the
greatest
Supply
;
and
he
that
has
the
greatest
Ability
,
his
Charity
must
be
answerable
,
and
he
must
give
most
.
But
to
prevent
all
unnecessary
Scruples
in
this
Matter
,
we
should
remember
,
that
Charity
does
not
consist
in
an
Indivisible
Point
,
less
than
which
shall
not
be
accepted
;
for
a
Mite
given
with
a
free
Heart
and
good
Intention
by
a
poor
Widow
that
could
afford
no
more
,
was
not
only
accepted
,
but
the
Charity
highly
commended
by
our
Lord
himself
,
and
no
doubt
but
was
crown'd
with
a
great
Reward
.
The
general
Rule
in
this
Case
is
that
of
the
Apostle
,
1
Pet.
4.11
.
As
every
Man
has
receiv'd
the
Gift
,
even
so
minister
the
same
one
to
another
,
as
good
Stewards
of
the
manifold
Grace
of
God
.
That
is
,
every
Man's
Charity
must
be
proportionable
to
his
Ability
;
he
that
has
much
must
give
plenteously
,
and
he
that
has
little
must
chearfully
give
of
that
little
;
and
no
Man
that
has
any
Share
in
this
World
's
Good
,
must
wholly
shut
up
his
Bowels
of
Compassion
from
his
Brother
that
hath
need
.
Remembring
,
That
he
that
soweth
sparingly
,
shall
reap
sparingly
,
and
he
that
soweth
plenteously
shall
reap
also
plenteously
.
So
that
according
to
the
Order
of
our
good
Creator
,
we
see
Riches
are
like
our
Blood
,
to
circulate
,
and
ought
to
be
convey'd
in
due
Proportions
to
every
Part
of
the
great
Body
of
Mankind
:
The
greater
Channels
are
to
supply
the
lesser
,
and
the
fuller
they
are
the
more
they
must
communicate
:
And
none
must
presume
upon
Pain
of
the
worst
of
ill
Consequences
to
stop
this
Course
,
or
divert
it
to
unprofitable
Uses
.
When
our
own
Needs
and
those
of
our
Relatives
,
are
modestly
and
reasonably
satisfied
and
provided
for
,
all
the
rest
God
gives
us
to
bestow
upon
the
poor
and
needy
,
't
is
their
Inheritance
;
and
we
shall
be
unjust
in
our
Stewardship
if
we
with-hold
it
from
them
.
And
,
in
the
Words
of
the
excellent
Bishop
Taylor
,
Certainly
there
is
not
any
greater
Baseness
,
than
to
suffer
a
Man
to
perish
or
be
in
extreme
want
of
that
,
which
God
gave
me
for
him
,
and
beyond
my
own
Needs
.
And
it
must
ever
be
remembred
,
That
as
Men's
Estates
increase
,
their
Charity
must
in
due
Proportion
increase
likewise
;
it
must
not
lie
an
useless
Lump
in
a
Chest
,
or
be
improv'd
only
to
increase
the
Hoard
,
or
minister
to
Luxury
and
Excess
,
or
the
Extravagancies
of
a
prodigal
Heir
;
but
this
Blessing
of
God
must
be
distributed
according
to
the
Will
of
God
,
to
sweeten
and
alleviate
the
Miseries
of
Man
.
And
now
,
would
Men
but
act
according
to
this
their
Duty
,
what
abundant
Supply
would
there
be
for
the
Necessities
of
every
one
?
That
of
Isaiah
49.9
,
10.
would
then
be
literally
fulfill'd
,
Say
to
the
Prisoners
,
Go
forth
,
to
them
that
are
in
Darkness
,
shew
your selves
;
they
shall
feed
in
the
Ways
,
their
Pastures
shall
be
in
all
high
Places
.
They
shall
not
hunger
nor
thirst
,
neither
shall
the
Heat
nor
Sun
smite
them
;
for
he
that
hath
Mercy
on
them
shall
lead
them
,
even
by
the
Springs
of
Waters
shall
he
guide
them
.
How
many
bitter
Complaints
,
how
many
Sighs
and
Tears
,
how
much
Misery
,
and
how
much
Sin
would
by
such
Charity
be
prevented
?
How
many
more
might
most
Men
relieve
than
they
do
?
How
very
many
might
a
Man
of
a
large
Estate
take
care
of
,
and
what
vast
Numbers
of
poor
might
have
a
very
comfortable
Subsistence
,
if
all
such
Men
would
conscientiously
perform
their
Duty
in
this
Matter
?
And
with
what
Ease
might
this
be
done
too
?
That
which
is
every
Day
squander'd
away
to
no
Purpose
,
or
consum'd
in
Vice
and
Vanity
,
could
it
be
computed
,
would
amount
to
a
prodigious
Sum
;
and
were
but
so
much
bestow'd
in
Charity
by
every
rich
Man
,
as
heedlesly
and
unaccountably
slips
from
him
,
how
many
would
enjoy
a
comfortable
Maintenance
,
who
now
want
Necessaries
,
and
are
ready
to
be
starv'd
,
and
all
the
while
the
rich
Man
be
not
discernably
the
poorer
for
it
?
And
if
so
little
when
rightly
dispos'd
of
would
go
so
far
in
this
blessed
Work
,
what
happy
Effects
should
we
soon
see
,
if
Men
of
large
Possessions
would
be
perswaded
to
obey
their
great
Benefactor
,
and
give
largely
of
their
Abundance
!
And
in
order
to
this
they
would
do
well
to
remember
,
that
Riches
are
not
properly
and
intirely
Men's
own
,
but
Talents
committed
to
them
by
God
to
improve
,
and
lay
out
to
his
Glory
.
That
't
is
he
that
is
the
great
Lord
and
Proprietor
of
all
,
and
Men
,
how
opulent
soever
,
no
other
than
his
Stewards
;
inrich'd
on
purpose
that
they
may
supply
those
that
have
need
,
and
take
care
that
none
in
this
great
Family
of
the
World
perish
for
want
of
what
is
needful
for
their
Support
:
And
that
,
of
the
Discharge
of
this
their
Steward-ship
,
they
must
render
an
Account
at
the
Day
of
Judgment
,
the
general
Audit
of
all
Mankind
;
and
then
,
the
faithful
and
good
Stewards
,
that
have
fulfill'd
their
Lord's
Command
,
and
gave
the
poor
of
this
great
Family
,
their
Portion
of
Meat
in
due
Season
,
shall
be
receiv'd
into
their
Master's
Joy
:
But
the
unfaithful
and
wicked
Stewards
,
that
were
cruel
and
hard-hearted
to
their
fellow-Servants
,
and
only
feasted
and
pamper'd
themselves
,
grew
excessive
and
luxurious
with
their
Lord's
Allowance
,
and
did
eat
and
drink
with
the
Drunken
;
their
Lord
will
come
in
a
Day
when
they
look
not
for
him
,
cut
them
asunder
,
and
appoint
them
their
Portion
with
Unbelievers
,
where
shall
be
weeping
and
gnashing
of
Teeth
.
And
thus
much
may
suffice
to
be
spoken
to
the
second
Enquiry
,
How
we
are
to
express
our
Charity
to
the
proper
Objects
of
it
,
in
what
Manner
,
and
in
what
Measure
?
But
before
I
proceed
to
what
remains
to
be
done
according
to
the
propos'd
Method
,
I
think
it
will
not
be
amiss
to
enquire
whether
in
the
Expresses
of
our
Charity
to
the
sick
,
Danger
of
infection
will
not
excuse
from
visiting
them
?
To
this
I
answer
,
first
in
general
,
that
Danger
of
Infection
will
not
excuse
all
from
visiting
the
sick
:
For
't
would
be
strangely
inhumane
,
and
contrary
to
this
Christian
Pity
and
Compassion
which
we
are
now
discoursing
of
,
to
desert
a
poor
helpless
Creature
in
his
greatest
Necessity
,
only
because
there
is
a
Probability
of
falling
into
the
like
Calamity
:
And
would
any
Man
be
willing
to
be
serv'd
so
himself
?
Some
then
ought
,
even
in
Case
of
Contagion
,
to
visit
and
attend
the
sick
;
but
who
are
they
,
for
every
one
will
be
ready
to
shift
it
from
himself
?
In
the
first
place
,
I
think
the
nearest
Relations
of
the
Party
ought
to
do
it
,
for
they
have
a
double
Tye
upon
them
,
that
of
Nature
as
well
as
of
Religion
;
and
among
these
Relations
,
those
that
are
the
most
disengag'd
from
Business
and
the
Affairs
of
this
World
,
and
have
therefore
the
least
Obligation
to
come
into
other
Company
where
there
may
be
Danger
of
spreading
the
Infection
further
;
and
likewise
such
as
have
the
fewest
Dependents
upon
them
:
That
is
,
Private
and
single
Persons
are
oblig'd
to
this
Duty
before
those
that
are
of
more
publick
Callings
,
and
have
Families
;
and
among
these
,
he
that
is
most
free
and
disengag'd
,
and
capable
withal
,
is
the
most
oblig'd
.
If
there
be
no
Relations
of
the
infected
Person
(
whether
he
be
Poor
or
Rich
,
Friend
or
Enemy
,
Good
or
Bad
,
the
Case
is
the
same
)
or
none
that
will
venture
upon
such
hazardous
Attendance
;
I
think
the
nearest
Neighbours
are
oblig'd
to
do
it
;
i.e.
the
single
,
and
disengag'd
from
a
Necessity
of
publick
Converse
:
For
those
that
have
Wife
and
Children
and
Families
,
their
Charity
must
begin
at
home
,
to
take
care
of
their
own
Relatives
is
the
prime
Obligation
;
and
the
Safety
of
a
whole
Family
is
in
most
Cases
to
be
preferr'd
to
that
of
a
single
Person
.
And
those
whose
necessary
Employments
call
them
into
much
Company
,
are
bound
to
avoid
what
would
endanger
their
bringing
Infection
to
that
Company
,
and
that
for
the
same
Reason
as
before
,
because
the
Safety
of
many
is
generally
to
be
preferr'd
to
that
of
one
:
And
those
upon
whose
Life
depends
,
under
God
,
the
Maintenance
and
Support
of
divers
Persons
,
for
the
sake
of
those
Persons
,
should
be
very
careful
to
preserve
themselves
.
Only
this
ought
to
be
observ'd
by
such
as
upon
these
and
the
like
Accounts
,
cannot
personally
visit
and
attend
the
infected
Person
,
viz.
That
they
take
great
care
to
procure
others
that
may
do
it
;
and
,
according
to
their
Ability
,
and
the
Wants
of
the
Person
,
to
send
Supplies
of
all
things
necessary
.
And
there
are
very
many
,
who
,
though
they
will
not
venture
their
Lives
for
Conscience
sake
,
and
to
gain
the
Reward
of
being
merciful
in
the
other
World
,
yet
for
Mony
they
will
do
it
;
and
therefore
such
Encouragements
must
not
be
wanting
from
those
that
are
of
Ability
.
As
for
Physicians
and
Clergy-Men
,
whose
Professions
engage
them
to
converse
with
great
Numbers
of
People
;
how
far
they
are
oblig'd
in
this
Matter
,
I
think
may
be
resolv'd
thus
:
If
only
one
Person
in
a
Parish
or
Neighbourhood
,
or
but
a
few
in
comparison
with
the
whole
Body
of
Men
,
be
contagiously
sick
;
to
me
it
seems
,
that
neither
Physician
nor
Divine
are
in
such
case
oblig'd
personally
to
visit
them
,
but
rather
to
forbear
,
and
only
to
convey
to
them
,
by
other
Hands
,
what
is
needful
for
their
Bodily
and
Ghostly
Health
respectively
.
The
Reason
is
,
because
the
Physicians
and
Divines
being
often
sent
for
to
divers
Families
,
must
either
not
go
after
they
have
visited
an
infected
Person
,
and
so
neglect
their
Duty
,
and
many
suffer
,
and
some
perish
for
want
of
their
Assistance
;
or
,
if
they
should
go
,
would
very
probably
endanger
the
whole
Neighbourhood
:
And
therefore
,
the
Safety
of
great
Numbers
of
People
being
to
be
preferr'd
before
that
of
one
or
but
a
few
,
they
ought
,
I
think
,
in
this
Case
to
keep
at
distance
.
But
when
a
Contagion
spreads
so
that
it
becomes
epidemical
,
and
the
greater
Number
of
Persons
are
seiz'd
with
it
,
then
the
Case
is
alter'd
,
and
then
I
think
both
Physicians
and
Divines
are
bound
to
visit
personally
.
For
in
such
Case
,
to
send
Relief
by
other
Hands
,
whether
Medicines
or
ghostly
Comfort
and
Advice
;
would
,
by
reason
of
the
Numbers
of
the
sick
,
become
impracticable
;
and
't
would
be
unreasonable
for
the
sake
of
a
few
that
were
well
,
to
deprive
a
greater
Number
that
are
sick
of
the
great
Benefit
of
personal
Visits
of
Physicians
,
which
for
many
Reasons
prove
more
effectual
than
prescribing
at
a
Distance
;
and
of
the
Comfort
of
the
Prayers
,
and
more
close
and
particular
Discourses
of
Divines
,
which
no
doubt
are
much
more
beneficial
,
and
make
a
deeper
Impression
upon
the
Soul
,
than
several
Advices
and
Exhortations
sent
in
Writing
.
And
Divines
in
this
Case
seem
to
be
more
oblig'd
than
Physicians
(
though
the
Obligation
is
very
strong
upon
Physicians
too
)
and
that
because
the
Safety
of
the
Soul
is
infinitely
to
be
preferr'd
before
that
of
the
Body
,
And
if
it
perishes
it
perishes
for
ever
,
and
will
at
length
involve
the
Body
too
in
the
same
eternal
Ruin
.
And
,
for
a
Shepherd
to
desert
his
Flock
in
their
greatest
Necessity
,
to
leave
the
Care
of
their
Souls
when
there
is
the
greatest
Need
of
his
Help
,
and
the
infernal
Lyon
roaring
about
seeking
whom
he
may
devour
:
This
,
I
think
,
is
the
greatest
Barbarity
,
and
most
base
betraying
that
great
Trust
,
that
is
possible
.
The
good
Shepherd
,
says
our
Lord
,
giveth
his
Life
for
his
Sheep
:
And
he
,
the
great
Shepherd
,
and
Bishop
of
our
Souls
,
set
the
Example
;
but
the
Hireling
fleeth
because
he
is
a
Hireling
,
and
careth
not
for
the
Sheep
,
and
the
Wolf
catcheth
and
scatters
and
devours
them
,
John
10.12
,
13.
We
should
remember
,
that
God
is
infinitely
powerful
,
and
can
protect
,
even
from
the
noisom
Pestilence
,
if
he
thinks
fit
;
and
nothing
more
intitles
a
Man
to
the
peculiar
Protection
of
the
Allmighty
,
than
a
faithful
Discharge
of
his
Duty
.
And
,
however
it
may
fare
with
us
here
,
there
is
a
glorious
Recompence
reserved
for
so
great
a
Charity
in
a
better
World
.
Proceed
we
now
to
the
third
and
last
thing
to
be
done
upon
this
Subject
,
which
is
to
shew
,
what
great
Encouragement
we
have
to
this
excellent
Duty
of
Charity
,
or
what
a
Blessedness
it
is
to
be
able
thus
to
give
,
rather
than
to
Receive
;
and
that
both
with
Respect
to
this
World
and
that
to
come
.
For
,
in
the
first
place
,
with
Relation
to
this
World
,
What
can
be
a
greater
Pleasure
to
a
Generous
Spirit
,
than
to
be
the
Happy
Instrument
of
rescuing
others
from
Misery
and
Want
,
from
perishing
with
Hunger
,
or
by
other
Calamities
,
and
restoring
'em
to
Life
and
Comfort
,
and
Health
and
Liberty
?
What
Delight
more
high
and
noble
,
than
that
which
will
arise
from
our
changing
the
Sighs
,
and
Groans
,
and
Laments
of
the
Miserable
,
into
Rejoycings
;
and
the
Curses
and
horrid
Blasphemies
,
and
impious
Reflections
upon
Providence
,
utter'd
by
those
whom
Extremity
of
Poverty
has
made
desperate
;
into
Praises
and
Blessing
of
God
,
and
Acknowledgments
of
his
Goodness
and
Care
of
the
Children
of
Men
?
What
can
cause
greater
Complacency
and
Satisfaction
in
the
Soul
,
than
for
a
Man
to
be
as
a
Father
to
the
Fatherless
,
not
only
in
maintaining
them
,
but
in
providing
for
them
good
and
pious
Education
,
and
honest
Trades
,
whereby
these
very
Children
become
Men
of
Probity
,
and
useful
to
the
State
,
who
otherwise
,
if
left
at
loose
and
unregarded
,
would
in
all
Probability
have
been
the
Pests
and
Disturbers
of
the
Community
:
Miserable
themselves
,
and
the
Occasion
of
much
Misery
to
others
?
And
what
more
grateful
to
a
pious
Man
,
than
to
relieve
the
forlorn
Poverty
of
such
as
are
at
once
depriv'd
of
their
Husbands
,
and
the
Means
of
providing
for
their
Families
,
and
to
be
blessed
by
those
that
were
ready
to
perish
,
and
cause
the
Widows
Heart
to
sing
for
Joy
?
undefil'd
Religion
,
says
St.
James
,
to
visit
the
Fatherless
and
Widows
in
their
Affliction
;
nay
,
't
is
a
near
Resemblance
of
the
Charity
of
God
himself
,
preserveth
the
Strangers
,
and
relieveth
the
Fatherless
and
Widow
.
And
indeed
,
every
Expression
of
Mercy
and
Compassion
resembles
us
to
God
,
whose
Mercy
is
above
all
his
Works
;
and
to
the
Compassionate
Jesus
,
who
so
pitied
the
miserable
Estate
of
Mankind
,
as
to
leave
his
Father's
Glories
,
and
take
on
him
the
Form
of
a
Servant
,
and
suffer
in
our
stead
,
that
we
might
be
Partakers
of
Life
and
Pardon
,
and
Immortal
Happiness
,
and
who
went
about
doing
Good
all
the
Days
of
his
Humiliation
.
And
certainly
,
to
be
like
God
,
and
the
great
Redeemer
of
the
World
,
Christ
Jesus
,
and
that
in
the
most
Amiable
and
Glorious
Persection
,
must
needs
fill
a
Man's
Breast
with
Heavenly
Joy
,
since
the
Happiness
of
that
blessed
place
consists
in
the
Souls
being
transform'd
into
the
Divine
Image
and
Likeness
from
Glory
to
Glory
,
But
Secondly
,
(
and
which
,
with
some
may
be
the
most
prevailing
Argument
)
there
is
great
Encouragement
to
Charity
,
with
Relation
to
this
World
,
because
't
is
the
most
thriving
of
all
Christian
Graces
,
and
is
always
attended
with
Prosperity
,
and
a
Blessing
.
David
says
expresly
,
Psal.
37.25
.
I
have
been
Young
,
and
now
am
Old
,
and
yet
saw
,
never
the
Righteous
forsaken
,
nor
his
Seed
beging
their
Bread
,
i.
e.
as
it
follows
in
the
next
Verse
,
the
Righteous
Man
that
is
ever
merciful
and
lendeth
:
And
not
only
himself
,
but
his
Posterity
is
blessed
.
And
this
,
a
learned
Author
of
our
own
,
Extends
to
all
Ages
,
and
challenges
any
Historian
of
Past
,
or
Observator
of
present
Times
to
give
one
Instance
of
any
Christian
Alms
Giver
,
that
ever
brought
himself
or
his
Posterity
to
Want
,
nay
,
that
did
not
thrive
and
prosper
the
better
by
that
means
.
And
this
is
confirm'd
by
Solomon
,
Prov.
11.24
,
25.
There
is
that
scattereth
and
yet
increaseth
,
and
there
is
that
withholdeth
more
than
is
meet
,
and
it
tendeth
to
Poverty
:
The
Liberal
Soul
shall
be
made
fat
,
and
he
that
watereth
shall
be
water'd
also
himself
.
That
is
,
as
the
same
Author
has
it
,
unless
by
Negligence
or
Suretiship
,
or
some
other
Sin
that
he
lives
in
,
he
brings
a
Curse
and
Poverty
upon
himself
,
and
Mercifulness
prove
not
Antidote
sufficient
against
all
other
Poison
.
And
he
that
is
thus
assur'd
of
the
peculiar
Care
of
God
concerning
him
,
and
that
he
shall
always
have
a
comfortable
Provision
as
long
as
he
lives
,
in
Recompence
of
his
liberal
Charity
to
the
Poor
and
Needy
;
has
questionless
very
great
Encouragement
to
perform
the
Duty
.
And
as
for
the
unavoidable
Troubles
of
this
Life
which
will
mix
with
the
most
perfect
Prosperity
here
,
as
Sickness
,
Vexation
and
Disappointments
,
and
Temporal
Losses
,
and
such
like
;
The
Lord
will
deliver
him
that
considereth
the
Poor
,
says
David
,
in
the
Time
of
Trouble
,
and
strengthen
him
upon
the
Bed
of
Languishing
,
and
make
all
his
Bed
in
his
Sickness
.
And
though
many
may
be
the
Troubles
,
even
of
the
thus
Righteous
,
which
God
may
permit
them
to
be
exercis'd
with
for
many
excellent
Purposes
,
yet
he
will
surely
deliver
them
out
of
all
.
As
for
the
Encouragement
to
this
Charity
,
with
Respect
to
the
next
World
,
it
is
thus
express'd
by
our
Saviour
,
Mat.
5.7
.
Blessed
are
the
merciful
for
they
shall
obtain
Mercy
;
that
is
,
at
the
Time
when
every
Man
will
stand
in
the
greatest
Need
of
Mercy
,
the
Day
of
Judgment
.
For
then
there
will
be
particular
Enquiry
made
into
the
Discharge
of
every
one's
Stewardship
,
in
Point
of
Mercy
and
Compassion
to
the
Indigent
and
Calamitous
;
and
the
great
Judge
of
all
the
World
,
has
declar'd
,
that
when
he
shall
come
in
the
Clouds
of
Heaven
,
to
render
to
every
Man
according
to
his
Works
;
he
will
esteem
the
Expresses
of
our
Charity
to
his
necessitous
Servants
as
done
to
himself
,
and
will
reward
the
Merciful
,
not
only
with
a
publick
Commendation
,
at
that
General
Assembly
of
all
the
World
,
but
will
receive
them
to
a
Participation
of
the
Glories
and
Felicities
of
his
Eternal
Kingdom
:
Saying
,
Come
ye
Blessed
Children
of
my
Father
,
inherit
the
Kingdom
prepar'd
for
you
from
the
Beginning
of
the
World
,
Mat.
25.34
.
And
surely
no
Man
can
want
Encouragement
to
the
Duty
when
it
shall
be
rewarded
in
such
a
Manner
as
this
.
I
shall
now
infer
some
few
things
from
the
whole
,
and
so
conclude
this
Argument
.
And
first
,
from
the
strict
Charge
that
God
has
given
,
in
the
Revelations
of
his
Will
,
to
every
capable
Person
,
to
supply
the
Necessities
of
all
that
want
Relief
,
and
that
according
to
the
Wants
of
the
Needy
,
and
in
a
Measure
suitable
to
his
Ability
,
and
inforced
this
Charge
with
the
most
prevailing
Motives
that
can
be
made
use
of
.
From
hence
I
infer
the
great
Unreasonableness
,
as
well
as
Impiety
,
of
charging
God
with
the
Miseries
of
Mankind
in
this
Instance
.
For
,
what
would
they
have
God
do
more
in
this
Matter
than
he
has
already
done
?
Would
they
have
him
exercise
his
Omnipotence
in
wholly
preventing
Poverty
?
That
is
,
would
they
have
him
interpose
in
all
the
Contingencies
of
this
Mortal
Life
,
and
immediately
command
the
Sea
,
for
Example
,
to
be
calm
,
when
a
Vessel
is
in
Danger
,
whose
Wreck
would
be
the
undoing
of
several
;
or
send
an
Angel
to
steer
her
from
Shelves
and
Quicksands
,
to
preserve
her
from
Pirates
,
and
conduct
her
in
Salety
to
the
Haven
?
Would
they
have
the
Land
miraculously
secur'd
from
all
Misfortunes
too
,
from
the
Villanies
of
Men
,
from
Casual
Fires
,
from
Inundations
and
Earthquakes
;
and
would
they
have
Men
forcibly
with-held
from
being
guilty
of
such
Vices
as
ruin
Thousands
,
such
as
Pride
and
Luxury
,
and
Wantonness
and
Excess
?
Or
if
(
as
well
they
may
)
they
think
this
too
unreasonable
to
be
desir'd
,
would
they
have
God
,
when
Men
are
thus
reduc'd
to
Poverty
,
immediately
work
Miracles
for
their
Relief
?
Would
they
have
Ravens
bring
Food
to
the
Hungry
as
they
did
to
Elijah
;
That
such
extraordinary
things
have
been
sometimes
done
,
is
sufficient
to
evince
,
that
God
is
not
an
idle
Spectator
of
Humane
Affairs
;
but
to
expect
it
should
be
always
so
,
is
foolishly
presumptuous
.
But
,
it
may
be
,
those
that
are
asham'd
of
this
,
would
yet
,
by
all
means
,
have
God
take
a
severer
Course
with
his
unfaithful
Stewards
than
he
does
;
and
at
least
displace
them
,
and
give
their
Riches
to
others
,
that
Men
might
see
and
fear
,
and
do
no
more
wickedly
.
Thus
Man
will
be
replying
against
God
,
and
the
Clay
saying
to
the
Potter
,
Why
hast
thou
made
me
thus
?
But
,
I
would
fain
know
,
whether
these
Counsellours
of
the
All-wise
God
,
would
have
all
that
are
unfaithful
in
their
Stewardship
,
us'd
in
this
Manner
,
or
only
some
for
a
Terrour
to
the
rest
?
If
all
the
World
would
quickly
be
in
Confusion
,
by
such
frequent
Changes
in
States
and
Governments
,
and
Private
Families
,
as
would
then
be
made
;
if
some
only
,
in
Terrorem
,
and
to
affright
the
rest
into
a
more
Conscientious
Discharge
of
their
Duty
,
why
that
is
often
done
;
nothing
is
more
common
than
the
Rise
and
Fall
of
Men
and
Families
,
and
sometimes
their
Decay
is
made
very
remarkable
by
some
extraordinary
Accidents
.
Which
,
if
Men
would
observe
it
,
is
warning
enough
to
them
to
be
faithful
in
their
Stewardship
:
but
if
they
will
be
thoughtless
and
regard
it
not
,
the
Blame
ought
to
be
their's
,
not
God's
,
and
their's
will
be
the
Punishment
too
at
the
long
Run
,
when
he
shall
call
every
Man
before
him
to
make
up
his
Accounts
.
Wherefore
,
let
no
Man
any
more
,
for
the
future
,
pass
Impious
and
Rash
Censures
upon
the
All-wise
and
Good
Governour
of
the
Universe
,
because
his
Servants
neglect
their
Duty
in
this
Matter
;
but
rather
,
humbly
and
earnestly
intreat
him
to
incline
their
Hearts
to
a
better
Observance
of
his
Holy
and
Just
,
and
Merciful
Commands
.
And
if
the
Poor
shall
still
go
unpitied
and
unreliev'd
,
let
us
commit
their
Cause
unto
him
,
who
,
if
with
Patience
they
persevere
in
well-doing
,
will
at
length
abundantly
recompence
their
Sufferings
here
,
with
Glory
,
Honour
and
Immortality
in
the
Kingdom
of
Heaven
.
Secondly
,
From
what
has
been
said
,
I
infer
,
the
great
Baseness
and
Ingratitude
of
those
who
thus
wickedly
betray
their
Trust
,
and
thereby
bring
such
Odious
Aspersions
upon
their
great
Benefactor
,
and
so
much
Sin
and
Misery
upon
Mankind
.
Good
God!
That
ever
Men
should
be
so
low
sunk
,
so
vilely
brutish
and
degenerate
,
as
to
prefer
a
Shining
Coach
and
Gay
Livery
's
,
and
Vanity
and
profuse
Folly
in
many
other
Instances
,
before
the
Honour
of
their
God
,
and
the
Comfort
and
Reward
of
a
Poor
Afflicted
Christian
!
That
they
should
be
contented
to
hear
the
Groans
of
the
Distressed
,
and
the
Blasphemies
of
Atheists
,
against
that
God
who
gave
them
all
they
have
;
rather
than
by
retrenching
any
thing
from
their
Excessive
Way
of
Living
,
to
silence
either
!
'T
is
a
Monstrous
Complicated
Impiety
this
,
and
will
at
last
pull
down
a
Heavy
Vengeance
.
Wherefore
,
from
the
whole
,
I
infer
,
in
the
last
place
,
how
highly
it
concerns
us
all
to
imitate
the
Example
of
the
discreetly
and
thoroughly
charitabe
Samaritan
in
the
Parable
,
and
be
more
careful
of
this
our
Duty
for
the
future
.
For
if
we
prove
ill
Stewards
of
the
Talents
God
has
committed
to
our
Trust
for
the
Relief
of
the
Calamities
of
our
Brethren
,
we
shall
not
only
have
the
Sins
of
Unfaithfulness
and
base
Ingratitude
to
answer
for
;
but
the
Prophane
Flouts
and
Cavils
of
the
Atheistical
,
the
Curses
and
Imprecations
of
the
desperately
Miserable
,
the
Thefts
and
Murthers
,
and
other
Villanies
of
such
,
whose
Unrelieved
Poverty
forced
to
be
thus
wicked
;
and
the
Blood
of
such
as
dy'd
for
want
of
Succour
:
All
this
will
be
charg'd
upon
us
,
and
overwhelm
us
with
Eternal
Horrour
and
Confusion
.
Wherefore
,
to
conclude
;
while
we
have
Time
,
let
us
do
good
unto
all
Men
,
but
especially
to
those
of
the
Houshold
of
Faith
;
let
us
make
Friends
with
the
Mammon
of
Unrighteousness
,
that
when
all
this
World
's
Good
shall
fail
us
,
we
may
be
receiv'd
into
Everlasting
Habitations
.
Let
us
lay
up
for
our selves
a
good
Foundation
against
the
Time
to
come
,
and
be
Faithful
Stewards
of
the
manifold
Grace
of
God
committed
to
us
;
lest
our
great
Lord
should
come
in
a
Time
when
we
think
not
of
him
,
and
place
us
on
the
Left
Hand
,
and
pass
this
Dismal
and
Irreversible
Sentence
upon
us
;
Depart
from
me
ye
cursed
into
Everlasting
Fire
,
prepar'd
for
the
Devil
and
his
Angels
.
For
I
was
Hungry
and
ye
gave
me
no
Meat
,
Thirsty
and
ye
gave
me
no
Drink
,
a
Stranger
and
ye
took
me
not
in
,
Naked
and
ye
cloathed
me
not
,
Sick
and
in
Prison
,
and
ye
visited
me
not
.
From
which
terrible
Condemnation
,
and
that
hardned
Disposition
that
deserves
it
,
and
will
inevitably
bring
it
down
upon
us
if
not
speedily
amended
,
the
Merciful
and
Good
Lord
deliver
us
all
,
for
the
Sake
of
his
Compassion
in
Jesus
Christ
our
Saviour
.
Amen
,
Amen
.
The
PRAYER
.
O
Most
Compassionate
Jesus
!
The
great
Pattern
of
Charity
,
who
in
the
Days
of
thy
Flesh
wentest
about
doing
Good
to
Mankind
,
relieving
the
Necessities
both
of
Body
and
Soul
,
and
hast
commanded
thy
Disciples
to
go
and
do
likewise
;
give
me
the
Grace
,
I
beseech
thee
,
according
to
my
Ability
,
to
be
charitable
to
all
that
are
really
Necessitous
,
without
excepting
any
,
but
always
to
guide
these
good
Works
with
Discretion
:
Lest
by
my
ill-plac'd
Alms
,
I
encourage
Debauchery
and
Sloth
,
and
have
the
less
to
give
to
those
that
truly
want
.
And
since
the
Poverty
and
Sickness
of
the
Soul
,
is
of
all
,
the
most
dangerous
and
deplorable
,
O
that
I
may
be
so
happy
,
as
by
Fraternal
Correption
,
and
Seasonable
wholsom
Counsel
and
Advice
,
according
to
my
Opportunities
and
Capacity
,
to
relieve
the
Spiritual
Necessities
of
my
Brethren
,
and
convert
a
Sinner
from
the
Errour
of
his
Way
,
and
save
a
Soul
from
Death
!
And
may
I
always
chearfully
perform
this
Godlike
Duty
,
and
take
Delight
in
being
Instrumental
in
the
Blessed
Work
of
chearing
the
Hearts
of
the
Distressed
,
and
making
light
the
Burthens
of
the
Afflicted
,
and
thereby
vindicating
thy
Providence
from
the
Vile
Aspersions
of
Wicked
Men
,
and
occasioning
much
Thanksgiving
unto
God
.
O
may
I
never
forget
that
I
am
the
Steward
only
of
that
Portion
of
this
World
's
Good
,
with
which
thou
hast
intrusted
me
,
for
the
Good
of
thy
great
Family
:
And
that
thou
wilt
one
Day
call
me
to
give
an
Account
of
the
Discharge
of
this
my
Stewardship
,
particularly
enquire
into
my
Acts
of
Charity
,
and
infinitely
reward
me
if
I
be
found
Faithful
in
this
Trust
,
and
for
ever
punish
me
with
the
Devil
and
his
Angels
if
I
be
not
.
And
that
I
may
abound
the
more
in
this
excellent
Grace
of
Charity
:
Assist
me
effectually
and
immediately
to
cut
off
all
Excesses
and
vain
Superfluities
of
Life
,
and
never
let
me
be
so
forsaken
of
all
Piety
and
Humanity
,
as
to
suffer
my
poor
Fellow-Servants
to
want
Necessaries
,
rather
than
retrench
my
vile
Extravagancies
!
May
this
most
excellent
and
royal
Law
of
thine
be
always
present
with
me
as
my
Rule
,
to
do
to
others
as
I
would
be
done
by
in
like
Circumstance
;
and
in
all
the
Expresses
of
my
Charity
,
let
thy
Glory
,
and
the
Good
of
my
Brethren
and
the
Public
,
be
my
sole
End
;
and
remove
far
from
me
all
Pride
and
Vain-Glory
,
for
thy
Mercies
Sake
.
This
and
whatever
else
is
necessary
to
the
Perfection
of
this
great
Duty
,
grant
me
,
I
beseech
thee
,
O
most
Compassionate
Saviour
Jesus
.
Amen
.
PARABLE
VIII
.
Of
the
Talents
.
Matth.
xxv
.
14
,
15
,
16
,
17
,
18
,
19
,
20
,
21
,
22
,
23
,
24
,
25
,
26
,
27
,
28
,
29
,
30.
The
Kingdom
of
Heaven
is
as
a
Man
travelling
into
a
far
Country
,
who
called
his
own
Servants
,
and
deliver'd
unto
them
his
Goods
.
And
unto
one
he
gave
five
Talents
,
to
another
two
,
and
to
another
one
;
to
every
Man
according
to
his
several
Ability
,
and
straightway
took
his
Journey
.
Then
he
that
had
received
the
five
Talents
went
and
traded
with
them
,
and
made
them
other
five
Talents
.
And
likewise
he
that
had
received
two
,
he
also
gained
other
two
.
But
he
that
had
received
one
,
went
and
digged
in
the
Earth
,
and
hid
his
Lords
Money
.
After
a
long
time
,
the
Lord
of
these
Servants
cometh
,
and
reckoneth
with
them
.
And
so
he
that
had
received
five
Talents
came
and
brought
other
five
Talents
,
saying
,
Lord
,
thou
deliver'dst
unto
me
five
Talents
;
behold
,
I
have
gain'd
besides
them
five
Talents
more
.
His
Lord
said
unto
him
,
Well
done
,
thou
good
and
faithful
Servant
,
thou
hast
been
faithful
over
a
few
things
,
I
will
make
thee
Ruler
over
many
things
:
enter
thou
into
the
Joy
of
thy
Lord
.
He
also
that
had
receiv'd
two
Talents
came
and
said
,
Lord
,
thou
deliver'dst
unto
me
two
Talents
;
behold
,
I
have
gained
two
other
Talents
besides
them
.
His
Lord
said
unto
him
,
Well
done
,
good
and
faithful
Servant
,
thou
hast
been
,
&c.
Then
he
which
had
received
the
one
Talent
came
and
said
,
Lord
,
I
know
thee
,
that
thou
art
an
hard
man
,
reaping
where
thou
hast
not
sown
,
and
gathering
where
thou
hast
not
strew'd
.
And
I
was
afraid
,
and
went
and
hid
thy
Talent
in
the
Earth
;
lo
,
there
thou
hast
that
is
thine
.
His
Lord
answer'd
,
and
said
unto
him
,
thou
wicked
and
slothful
Servant
,
thou
knowest
that
I
reap
where
I
did
not
sow
,
and
gather
where
I
have
not
strewed
:
Thou
oughtest
therefore
to
have
put
my
Money
to
the
Exchangers
,
and
then
at
my
coming
I
should
have
received
mine
own
with
Vsury
.
Take
therefore
the
Talent
from
him
,
and
give
it
unto
him
that
hath
ten
Talents
.
For
unto
every
one
that
hath
shall
be
given
,
and
he
shall
have
abundance
;
but
from
him
that
hath
not
shall
be
taken
away
even
that
which
he
hath
.
And
cast
ye
the
unprofitable
Servant
into
outer
Darkness
;
there
shall
be
weeping
and
gnashing
of
Teeth
.
THE
Interpretation
of
this
Parable
may
be
this
.
By
a
Man
travelling
into
a
far
Country
,
is
represented
our
Saviour's
leaving
this
World
,
and
Ascending
into
Heaven
after
he
had
finish'd
the
great
Work
of
our
Redemption
;
and
by
his
calling
to
him
his
own
Servants
,
and
delivering
to
them
his
Goods
,
is
signified
his
enabling
his
Disciples
with
sufficient
Grace
and
the
Assistance
of
his
Holy
Spirit
,
to
perform
that
Duty
and
Service
which
he
requires
of
them
in
his
Absence
.
By
his
giving
to
one
Five
Talents
,
to
another
Two
,
and
to
a
third
but
One
,
according
to
their
several
Abilities
,
is
expressed
,
that
God
affords
his
Grace
according
to
Mens
natural
Capacity
of
serving
him
,
(
for
there
is
a
previous
Ability
first
supposed
,
and
suitable
to
that
is
the
number
of
Talents
that
are
given
)
and
to
the
Kind
and
Degree
of
Service
that
he
thereupon
expects
from
them
.
He
that
by
the
previous
Gift
of
God
in
his
natural
Endowments
,
is
capable
of
doing
him
great
Service
,
and
of
being
an
excellent
Example
to
others
;
and
is
therefore
by
the
Providence
of
God
design'd
for
,
or
actually
plac'd
in
an
eminent
Station
,
and
employ'd
in
a
Service
of
great
Weight
and
Difficulty
;
to
him
is
given
greater
Aid
from
Above
,
because
he
is
more
capable
of
improving
what
he
receives
to
God's
Glory
and
the
Good
of
the
Church
;
and
has
likewise
greater
Need
of
the
Divine
Assistance
,
by
reason
of
the
Difficulty
of
the
Duty
he
is
to
perform
.
And
he
that
naturally
is
not
so
capable
,
receives
proportionably
less
Aid
from
Heaven
;
but
yet
such
as
is
sufficient
to
enable
him
to
discharge
that
Duty
which
,
according
to
his
natural
Capacity
,
is
required
of
him
.
By
His
Trading
that
had
received
Five
Talents
,
and
gaining
other
Five
,
and
his
gaining
other
Two
that
had
received
but
Two
;
is
shewn
,
that
according
to
the
Measure
of
Grace
and
supernatural
Assistance
that
Men
have
received
,
so
should
their
Improvement
be
,
and
that
faithful
Christians
will
be
careful
to
make
such
Improvement
:
And
by
His
hiding
his
Talent
in
the
Ground
that
had
but
One
,
is
represented
the
inexcusable
Sloth
and
Idleness
of
wicked
Men
,
who
will
not
take
so
much
Pains
as
to
improve
,
tho
but
One
Talent
,
in
order
to
their
Salvation
.
By
the
Lord
of
those
Servants
coming
after
a
long
time
and
reckoning
with
them
,
is
represented
the
Coming
of
Christ
to
Judgment
at
the
End
of
the
World
,
then
to
enquire
into
every
Man's
Works
,
and
Reward
or
Punish
as
there
is
just
Occasion
.
By
His
receiving
the
Diligent
into
his
Joy
,
is
express'd
the
Reward
of
the
Righteous
in
the
Blissful
Kingdom
of
Heaven
;
and
by
the
Slothful
and
Wicked
Servant
,
(
who
was
therefore
Wicked
because
Slothful
)
by
his
bringing
his
One
Talent
to
his
Lord
unimprov'd
,
and
excusing
his
Unprofitableness
by
saying
,
that
he
knew
him
to
be
a
hard
Man
,
unreasonably
griping
,
expecting
to
reap
where
he
had
not
sown
,
and
the
like
;
and
that
therefore
he
brought
him
his
own
again
as
he
gave
it
him
,
fearing
to
employ
it
,
lest
he
should
have
lost
it
,
and
yet
been
oblig'd
to
make
it
good
to
his
Lord
:
By
this
is
represented
the
Base
Thoughts
too
many
have
of
God
and
Religion
,
as
if
it
were
impossible
to
bear
his
Yoke
,
and
keep
his
Commands
,
he
exacting
such
unreasonable
Services
from
us
;
but
this
is
only
to
excuse
one
Wickedness
by
another
,
and
shews
what
wretched
Shifts
Ill
Men
are
put
to
,
to
palliate
their
great
Neglect
of
their
Duty
to
their
Master
;
as
appears
by
his
Lord
's
answering
and
saying
,
Thou
wicked
and
slothful
Servant
,
thou
knewest
that
I
reap
where
I
sowed
not
,
thou
oughtest
therefore
to
have
put
my
Money
to
the
Exchangers
,
that
at
my
coming
I
might
have
receiv'd
my
own
with
Usury
:
By
which
is
represented
the
Necessity
of
Mens
improving
their
Talent
for
that
very
Reason
(
were
it
true
)
which
they
are
apt
to
plead
in
Excuse
for
their
slothful
Negligence
.
For
to
him
that
looks
upon
God
as
so
austere
a
Being
,
there
is
more
than
ordinary
Obligation
to
improve
what
he
has
committed
to
his
Trust
for
that
Purpose
:
And
because
a
Man
esteems
God
as
an
hard
and
severe
Master
,
therefore
to
be
idle
and
negligent
in
his
Service
,
is
a
very
preposterous
Course
,
and
looks
as
if
he
had
a
mind
to
provoke
his
Anger
against
him
.
But
indeed
,
This
is
the
Truth
:
God
is
so
very
far
from
being
an
unreasonably
severe
Master
,
that
He
is
a
most
indulgent
Parent
,
and
commands
nothing
but
what
is
very
practicable
,
and
highly
conducive
to
the
Good
and
Happiness
of
his
Creatures
;
which
should
create
a
Filial
Love
and
Reverence
in
us
towards
him
,
rather
than
a
slavish
Dread
.
But
however
,
he
is
not
so
unreasonably
fond
neither
,
as
to
pass
by
the
Provocations
of
obstinate
irreclaimable
Rebels
,
and
clear
those
that
are
Impenitent
as
well
as
Guilty
,
that
have
heinously
offended
him
,
and
yet
take
no
care
to
amend
and
recover
his
Favour
.
Though
he
does
not
reap
where
he
did
not
sow
,
nor
gather
where
he
did
not
strew
,
yet
he
expects
a
due
Improvement
of
what
he
commits
to
our
Charge
,
and
is
ready
likewise
proportionably
to
reward
our
Industry
.
And
this
is
apt
indeed
to
quicken
and
encourage
us
in
our
Duty
,
but
by
no
means
to
scare
and
affright
us
from
it
:
For
nothing
can
be
more
reasonable
,
than
for
God
to
expect
we
should
improve
what
he
bestows
upon
us
for
that
very
end
,
and
that
we
should
obey
those
Commands
of
His
which
are
so
highly
reasonable
in
themselves
;
and
which
he
likewise
assists
us
to
perform
.
Let
no
Man
therefore
say
,
God
is
an
unreasonably
rigid
Master
,
and
his
Commands
intolerable
Burdens
;
for
't
is
abominably
false
,
(
as
will
appear
more
fully
in
the
Sequel
:
)
But
were
it
true
,
it
would
be
no
Excuse
for
Sloth
and
Idleness
in
his
Service
,
much
less
for
wholly
deserting
it
;
but
rather
,
an
Argument
for
double
Care
and
Diligence
in
it
.
By
the
Lord
of
that
Slothful
Servant
commanding
his
One
unimprov'd
Talent
to
be
taken
from
him
,
and
given
to
him
who
by
his
Industry
had
improv'd
his
Five
Talents
to
Ten
;
is
represented
God's
depriving
those
of
his
Grace
and
the
Assistances
of
his
Holy
Spirit
,
who
so
much
neglect
it
,
and
make
no
use
of
it
to
the
great
Enas
for
which
it
was
given
them
,
(
viz.
)
His
Glory
and
Their
own
Happiness
;
and
making
still
greater
Additions
of
his
Grace
to
such
as
have
well
improv'd
their
former
Stock
.
And
by
his
commanding
the
Unprofitable
Servant
to
be
cast
into
Outer
Darkness
,
where
shall
be
weeping
and
gnashing
of
Teeth
;
is
express'd
their
Deplorable
Condition
in
the
Regions
of
eternal
Misery
and
Despair
,
who
make
no
Improvement
of
the
Talents
committed
to
them
;
the
Deprivation
of
Grace
in
this
World
,
being
a
certain
Forerunner
of
Perdition
in
the
other
.
It
nearly
concerns
therefore
,
every
Man
carefully
to
improve
the
Talent
committed
to
him
;
because
unto
every
one
that
hath
shall
be
given
,
and
he
shall
have
Abundance
,
but
from
him
that
hath
not
,
shall
be
taken
away
,
even
that
which
he
hath
.
This
Parable
,
thus
interpreted
,
affords
us
these
Six
Heads
of
Discourse
.
First
,
That
God
gives
sufficient
Grace
to
every
sensible
Christian
wherewith
to
work
out
his
Salvation
.
Secondly
,
That
God
expects
from
every
Man
,
that
he
should
improve
what
Grace
he
has
receiv'd
,
and
that
proportionably
to
the
Measure
in
which
it
was
given
him
,
and
make
use
of
it
to
the
Ends
for
which
it
was
given
.
Thirdly
,
That
there
will
be
a
Time
,
when
our
Lord
will
come
to
take
Account
of
Men's
Improvement
of
the
Grace
that
was
given
them
,
and
reward
every
Man
according
to
his
Deserts
.
Fourthly
,
That
there
shall
be
Degrees
of
Men's
Happiness
or
Misery
in
the
other
World
,
according
to
the
Degrees
of
their
Improvement
or
Negligence
and
Carelessness
in
this
.
Fifthly
,
That
't
is
abominably
False
and
Impious
to
charge
God
,
as
being
unreasonably
rigid
and
severe
in
taking
this
Account
of
Men's
Improvement
,
and
expecting
to
find
a
Good
Use
made
of
what
he
committed
to
their
Trust
.
And
,
Lastly
,
That
the
Condition
of
the
Diligent
will
be
unspeakably
happy
,
and
that
of
the
Unprofitable
unspeakably
miserable
;
and
that
both
in
this
World
and
the
next
.
First
,
God
gives
sufficient
Grace
to
every
sensible
Christian
,
wherewith
to
work
out
his
Salvation
.
I
say
to
every
sensible
Christian
,
because
I
would
confine
my
Discourse
to
the
State
of
such
as
are
Christians
;
and
such
of
them
as
have
the
Use
of
their
Senses
and
their
Reason
:
For
as
for
those
that
are
out
of
the
Pale
of
Christ's
Church
,
though
Charity
will
incline
us
to
hope
well
of
them
,
and
that
God's
Mercy
will
extend
even
to
Heathens
that
never
yet
heard
of
the
Gospel
of
Christ
,
and
his
Spirit
assist
them
to
live
according
to
that
Natural
Law
written
in
the
Heart
of
every
Man
;
yet
we
can
determine
nothing
in
this
Case
with
Relation
to
them
,
and
have
nothing
else
to
do
,
but
to
leave
them
to
the
Infinite
Mercy
of
God
,
and
pray
for
their
Conversion
.
And
as
for
such
as
have
been
receiv'd
into
the
Fold
of
Christ
,
and
have
afterwards
prov'd
Idiots
,
and
without
the
Use
of
their
Reason
,
their
Case
is
likewise
wholly
in
the
Dark
to
us
;
and
though
we
need
not
question
,
but
God's
Infinite
Goodness
,
will
incline
him
to
pity
their
Deplorable
Condition
,
yet
which
Way
he
will
express
his
Mercy
to
them
we
must
not
presume
to
say
.
Hidden
things
belong
to
God
;
the
reveal'd
are
for
us
and
our
Children
:
Among
which
I
take
this
to
be
one
,
That
God
gives
sufficient
Grace
to
every
sensible
Christian
,
wherewith
to
work
out
his
Salvation
.
And
here
not
to
enter
into
the
Endless
and
most
Abstruse
Dispute
about
Predestination
(
which
the
less
Men
trouble
their
Heads
about
,
the
better
't
is
for
'em
in
all
Respects
)
I
shall
only
urge
two
or
three
plain
Places
of
Scripture
to
confirm
this
Position
,
and
add
to
'em
one
as
plain
Reason
.
The
Places
of
Scripture
,
are
first
,
that
in
2
Pet.
3.9
.
where
the
Apostle
says
,
that
God
is
not
willing
that
any
should
perish
,
but
that
all
should
come
to
Repentance
;
to
which
is
agreeable
that
of
St.
Paul
to
Timothy
,
1
Epist.
2.4
.
God
will
have
,
or
desires
,
that
all
Men
should
be
sav'd
,
and
come
to
the
Knowledge
of
the
Truth
;
Now
,
the
next
Scripture
I
will
quote
,
which
is
2
Cor.
3.5
.
tells
us
,
That
we
are
not
sufficient
of
our selves
,
to
think
any
thing
as
of
our selves
,
but
our
Sufficiency
is
of
God
;
and
Phil.
2.13
.
't
is
God
that
worketh
in
us
,
to
will
and
to
do
of
his
good
Pleasure
;
and
accordingly
,
says
John
the
Baptist
,
speaking
of
our
Lord
,
of
his
Fulness
have
we
all
receiv'd
,
and
Grace
for
Grace
,
John
1.16
.
and
Ephes.
4.7
.
To
every
one
of
us
is
given
Grace
according
to
the
Measure
of
the
Gift
of
Christ
.
Which
Scriptures
put
together
make
this
Argument
.
God
is
desirous
of
the
Happiness
and
Salvation
of
every
Man
;
Therefore
,
sufficient
Grace
and
Assistance
to
every
Man
,
wherewith
,
if
he
be
not
Idle
and
Wanting
to
himself
,
he
may
work
out
his
Salvation
.
For
,
we
can't
but
allow
,
that
what
God
desires
for
every
Man
,
and
which
no
Man
can
attain
without
his
Aid
and
Assistance
,
he
will
give
every
Man
sufficient
Assistance
with
his
own
Industrious
Concurrence
to
compass
.
Otherwise
,
he
would
desire
that
for
some
,
i.
e.
those
to
whom
he
should
deny
his
Divine
Assistance
,
which
he
knows
't
is
impossible
for
them
to
attain
to
;
which
I
think
can't
be
consistent
with
his
Infinite
Wisdom
.
This
seems
to
me
to
be
sufficient
Scripture
Proof
for
this
Position
.
And
to
this
I
shall
add
this
one
Plain
Reason
.
For
,
because
the
Commands
of
Religion
,
in
order
to
the
attaining
the
Rewards
of
it
,
are
given
in
General
,
to
every
Man
,
and
there
is
no
Exception
made
,
but
every
one
that
names
the
Name
of
Christ
must
depart
from
all
Iniquity
;
therefore
,
every
Man
must
be
suppos'd
able
to
keep
and
observe
those
Commands
,
unless
we
will
be
so
Blasphemous
as
to
say
with
the
Unprofitable
Servant
in
the
Parable
,
that
God
is
so
unreasonable
as
to
reap
where
he
did
not
sow
,
to
command
Impossibilities
;
and
then
so
unjust
and
cruel
,
as
to
punish
Men
Eternally
for
not
obeying
them
.
But
now
,
that
no
Man
is
of
himself
able
to
keep
the
Commandments
,
is
evident
from
the
whole
Tenor
of
Scripture
,
and
from
the
sad
Experience
of
even
the
Best
of
Men
;
and
consequently
,
this
Ability
must
be
allow'd
to
proceed
from
the
Aid
of
some
other
,
namely
,
from
him
who
is
the
only
Giver
of
every
good
and
perfect
Gift
,
and
who
giveth
to
every
Man
liberally
,
and
upbraideth
not
.
Indeed
,
he
giveth
to
every
Man
severally
as
he
pleases
,
to
some
more
,
to
some
less
,
to
some
five
Talents
,
to
some
two
,
and
to
others
but
one
;
according
to
Men's
Ability
to
improve
them
,
and
as
in
his
Infinite
Wisdom
he
sees
most
conducive
to
his
own
Glory
,
and
the
Edification
of
the
Church
;
but
he
is
wholly
wanting
in
this
Divine
Gift
to
no
Man
that
is
capable
of
improving
it
,
but
bestows
upon
every
sensible
Christian
,
Grace
sufficient
,
wherewith
if
he
makes
good
Use
of
it
,
to
work
out
his
Salvation
.
And
this
should
have
this
fourfold
good
Effect
upon
us
.
It
should
make
us
unfeignedly
thankful
to
the
Infinite
Goodness
of
God
,
for
this
his
unspeakable
Gift
;
looking
upon
the
Grace
he
hath
bestow'd
on
us
,
as
an
Earnest
of
our
Salvation
.
It
should
put
us
upon
begging
devoutly
and
earnestly
and
frequently
at
the
Throne
of
Grace
,
for
still
greater
Degrees
of
this
Heavenly
Aid
,
in
order
to
his
greater
Glory
,
and
our
more
perfect
Happiness
;
remembring
that
this
is
of
all
the
greatest
Treasure
;
and
what
a
Frail
Sinful
Creature
,
should
above
all
things
hunger
and
thirst
after
.
For
though
every
Man
at
first
,
receives
as
much
Grace
as
he
is
able
to
improve
;
yet
he
that
has
improv'd
what
he
at
first
receiv'd
,
is
by
that
his
Diligence
grown
capable
of
more
,
and
able
to
make
a
suitable
Improvement
:
As
he
in
the
Parable
that
had
improv'd
his
Five
Talents
to
Ten
,
was
capable
of
Receiving
and
Improving
still
more
;
and
accordingly
had
his
Talent
given
to
him
who
buried
it
in
the
Ground
,
and
brought
it
without
any
Improvement
to
his
Lord
.
Five
Talents
was
at
first
proportionable
to
his
Ability
,
but
by
duely
improving
them
,
his
Ability
was
much
enlarg'd
,
and
he
became
capable
of
,
and
received
more
.
And
to
God
should
all
the
Praise
be
given
,
of
all
the
good
Things
we
perform
by
means
of
this
his
Divine
Assistance
;
reflecting
upon
the
Words
of
St.
Paul
,
1
Cor.
4.7
.
Who
maketh
thee
to
differ
,
and
what
hast
thou
that
thou
didst
not
receive
?
And
finally
,
because
to
all
of
us
is
given
Grace
sufficient
to
our
Happiness
;
therefore
to
work
out
our
Salvation
with
it
in
fear
and
trembling
,
lest
by
our
Negligence
and
Sloth
we
fail
of
this
Grace
of
God
,
and
it
be
withdrawn
and
taken
from
us
.
For
in
the
second
Place
,
God
expects
that
every
Man
should
improve
the
Grace
he
hath
receiv'd
,
and
that
proportionably
to
the
measure
in
which
he
has
receiv'd
it
,
and
make
use
of
it
to
the
Ends
for
which
it
was
bestow'd
upon
him
.
For
thus
we
see
in
the
Parable
,
how
angry
the
Lord
was
when
his
Servant
brought
him
the
Talent
he
committed
to
him
,
unimprov'd
;
he
calls
him
slothful
and
wicked
Servant
,
and
deprives
him
of
his
Talent
,
and
gives
it
for
an
Encouragement
,
to
him
that
had
made
the
greatest
Improvement
,
and
sentences
the
Unprofitable
Servant
to
outer
Darkness
,
where
is
weeping
and
gnashing
of
Teeth
.
And
agreeably
says
St.
Paul
,
1
Cor.
12.7
.
The
manifestation
of
the
Spirit
is
given
to
every
one
to
profit
withal
.
Christianity
is
not
an
idle
lazy
Profession
,
does
not
consist
in
fine
Words
and
specious
Pretences
,
but
in
an
active
lively
Piety
,
suitable
to
every
Man
's
several
Ability
.
He
that
has
received
much
Grace
must
be
eminent
for
much
Holiness
;
his
Piety
must
arise
proportionably
to
the
Communications
of
the
Holy
Spirit
which
he
enjoys
,
and
his
Diligence
be
commensurate
to
his
Strength
.
He
that
has
received
five
Talents
,
must
gain
other
five
with
them
;
and
he
that
has
receiv'd
two
,
other
two
;
and
no
Man
must
be
without
some
Increase
,
though
he
has
receiv'd
but
One.
The
End
for
which
God
bestows
his
Grace
upon
us
,
is
threefold
.
(1)
For
the
Advancement
of
his
own
Glory
;
(2)
For
the
Good
and
Edification
of
the
Church
;
(3)
For
our
own
Happiness
and
Salvation
.
And
therefore
,
the
more
Grace
and
Assistances
from
Above
a
Man
has
receiv'd
,
the
more
should
he
endeavour
to
glorifie
God
with
it
,
to
edifie
the
Church
,
and
by
a
holy
Life
,
to
secure
his
own
Salvation
.
And
he
that
either
makes
no
use
of
the
Grace
that
God
hath
given
him
,
like
him
in
the
Parable
,
who
instead
of
trading
with
his
Talent
,
hid
it
in
the
Earth
;
or
else
abuses
it
to
vile
and
wicked
Purposes
;
is
a
wicked
and
unprofitable
Servant
,
and
shall
be
cast
into
outer
Darkness
.
To
know
when
a
Man
has
receiv'd
plenty
of
this
Divine
Grace
,
and
to
what
Improvement
he
is
consequently
oblig'd
;
is
,
for
him
in
the
first
place
to
reflect
upon
his
natural
Parts
and
Abilities
,
upon
his
Capacity
for
understanding
and
considering
the
great
Truths
of
Religion
;
and
then
,
what
Instruction
he
hath
met
with
in
the
School
of
Righteousness
;
what
plenty
of
Religious
Discourses
and
Exhortations
he
has
enjoy'd
;
and
how
frequently
he
has
felt
Motions
from
within
to
a
still
more
and
more
holy
and
exemplary
Life
:
He
that
hath
experienc'd
all
this
in
a
great
degree
,
that
hath
had
his
pregnant
natural
Capacity
well
cultivated
by
an
early
and
excellent
Instruction
,
and
had
the
whole
of
Religion
plainly
laid
before
him
in
all
the
Doctrines
,
Duties
,
Rewards
and
Punishments
of
it
;
and
been
often
and
affectionately
exhorted
to
live
accordingly
in
all
holy
Conversation
and
Godliness
,
and
has
frequently
felt
secret
internal
Motions
and
Perswasions
to
it
;
this
Man
has
received
much
more
than
One
Talent
at
the
hands
of
God
,
and
God
will
expect
from
him
a
proportionable
Improvement
;
and
he
must
abound
in
every
good
Word
and
Work
:
For
unto
whomsoever
much
is
given
,
of
him
shall
be
much
requir'd
;
and
to
whom
Men
have
committed
much
,
of
him
they
will
ask
the
more
.
But
because
all
Men
are
not
of
equal
Abilities
naturally
,
neither
have
the
same
Opportunities
of
Instruction
and
Improvement
,
nor
the
same
immediate
Impulses
of
the
Blessed
Spirit
;
where
there
is
any
defect
in
these
Respects
,
God
will
abate
proportionably
in
his
Expectations
;
and
he
that
received
the
One
Talent
,
had
he
gained
but
One
other
with
it
,
would
have
been
call'd
a
good
and
faithful
Servant
,
and
been
receiv'd
into
the
Joy
of
his
Lord
.
Let
us
all
therefore
,
endeavour
to
grow
in
Grace
according
to
the
measure
of
this
unspeakable
Gift
;
to
perform
our
Duties
,
each
in
his
Station
,
and
according
to
his
Ability
,
faithfully
and
industriously
;
that
when
our
Lord
comes
to
make
Enquiry
into
each
ones
Improvement
of
his
Talent
,
and
call
for
every
ones
particular
Account
,
we
may
all
,
from
the
least
to
the
greatest
,
chearfully
give
it
up
,
and
receive
the
immense
Reward
of
a
sincere
Diligence
:
For
,
In
the
third
Place
,
There
will
most
certainly
be
a
Time
when
our
Great
Lord
will
come
to
take
Account
of
every
Man's
Improvement
of
the
Grace
that
was
given
him
,
and
reward
every
Man
according
to
his
Deserving
.
That
there
will
certainly
be
a
Day
of
Judgment
both
of
Quick
and
Dead
,
when
every
Man
shall
be
rewarded
according
to
that
he
hath
done
in
the
Body
,
whether
it
be
good
or
evil
,
is
a
Truth
so
evident
from
Scripture
,
that
those
who
have
read
,
and
do
believe
those
Writings
,
can
make
no
doubt
of
it
:
And
the
Proof
of
this
from
Reason
,
has
been
so
convincingly
manag'd
by
several
Learned
Pens
,
particularly
of
late
by
Dr.
Sherlock
in
his
Excellent
Discourse
upon
Judgment
,
that
I
think
nothing
can
be
added
to
it
;
I
shall
only
therefore
Collect
such
a
Description
of
that
Great
Day
,
and
the
Proceedings
in
it
,
out
of
the
Revelations
(
where
it
is
the
most
movingly
represented
)
as
may
incline
us
all
with
the
greatest
Diligence
,
and
immediately
,
by
self-Examination
and
Amendment
of
every
evil
Way
,
to
prepare
for
that
great
Audit
,
that
we
may
give
up
our
Accounts
with
joy
,
and
not
with
grief
.
In
the
20th
Chapter
of
the
Revelations
,
ver.
12.
after
the
divine
Apostle
had
given
a
Description
of
the
Appearing
of
the
great
Judge
upon
his
Throne
,
I
saw
a
great
White
Throne
,
says
he
,
and
him
that
sat
on
it
;
from
whose
face
the
Earth
and
the
Heaven
fled
away
,
and
there
was
found
no
place
for
them
:
He
proceeds
,
I
saw
the
dead
,
small
and
great
,
stand
before
God
,
and
the
Books
were
opened
.
And
another
Book
was
opened
,
which
is
the
Book
of
Life
;
and
the
dead
were
judged
out
of
those
Things
that
were
written
in
the
Books
,
according
to
their
Works
;
and
the
Sea
gave
up
the
dead
that
were
in
it
,
and
Death
and
the
Grave
deliver'd
up
the
dead
which
were
in
them
;
and
they
were
judged
every
man
according
to
their
Works
:
And
whosoever
was
not
written
in
the
Book
of
Life
,
was
cast
into
the
Lake
of
Fire
.
That
is
,
The
Records
shall
then
be
laid
open
wherein
every
Man's
Receipt
of
Grace
is
enter'd
,
and
those
whose
Works
shall
be
found
proportionably
good
according
to
the
Assistance
they
have
receiv'd
from
Above
;
or
,
in
the
Stile
of
the
Parable
;
that
have
made
an
answerable
Improvement
to
the
Number
of
Talents
committed
to
them
,
their
Names
shall
be
written
in
the
Book
of
Life
,
and
they
received
into
the
eternal
Joy
of
their
Lord
.
But
those
who
can
then
give
no
good
Account
of
their
Talents
,
shew
no
suitable
Improvement
in
Holiness
according
to
the
measure
of
Grace
they
have
received
,
shall
never
see
Life
,
but
be
cast
into
the
Lake
of
Fire
,
which
is
the
second
Death
.
And
because
so
very
few
will
be
so
wise
,
as
to
make
due
Preparation
for
this
great
Day
of
Account
,
by
improving
the
Grace
God
has
given
them
to
the
great
Ends
for
which
it
was
design'd
;
therefore
,
as
't
is
describ'd
Rev.
3.15
.
The
Kings
of
the
Earth
,
and
the
great
Men
,
and
the
rich
Men
,
and
the
chief
Captains
,
and
the
mighty
Men
,
and
every
Bond-man
,
and
every
Freeman
,
many
of
all
Qualities
and
Conditions
,
from
the
highest
to
the
lowest
;
shall
hide
themselves
in
Dens
,
in
Rocks
,
and
Mountains
,
and
say
to
the
Rocks
and
Mountains
,
fall
on
us
,
and
hide
us
from
the
face
of
him
that
sitteth
on
the
Throne
,
and
from
the
Wrath
of
the
Lamb
;
for
the
great
Day
of
his
Wrath
is
come
,
and
who
shall
be
able
to
stand
!
May
these
Terrors
of
the
Lord
perswade
us
to
provide
in
this
our
day
,
for
the
Things
that
belong
to
our
Peace
,
before
they
be
hid
from
our
eyes
!
looking
for
,
by
frequent
Meditation
,
and
hastning
unto
,
by
a
diligent
Improvement
of
our
Talents
,
the
coming
of
this
dreadful
day
of
God
;
and
being
above
all
things
careful
,
That
we
be
found
of
him
in
Peace
,
without
spot
and
blameless
;
for
God
will
bring
every
secret
Thing
into
Judgment
,
whether
it
be
good
or
evil
,
and
exactly
adapt
every
Man's
Recompense
to
his
Work
.
Which
brings
me
to
the
next
Thing
I
am
to
consider
in
this
Parable
;
namely
,
Fourthly
,
That
,
at
that
great
Day
of
Account
,
when
every
Man's
Work
is
fully
known
,
and
his
Improvement
compar'd
with
what
he
has
receiv'd
;
the
Diligent
shall
not
only
in
general
be
receiv'd
into
the
Joy
of
their
Lord
,
and
the
unprofitable
cast
into
outer
Darkness
;
but
the
most
Diligent
,
those
that
have
made
the
greatest
Improvement
,
shall
receive
the
greatest
share
of
Happiness
:
And
those
that
have
been
most
careless
and
Unprofitable
,
shall
be
doom'd
to
the
greatest
misery
.
That
is
,
in
short
,
there
will
be
degrees
of
Happiness
or
Misery
respectively
,
awarded
to
Men
according
to
the
degrees
of
their
Holiness
or
Impiety
.
I
know
this
has
been
much
question'd
by
some
,
and
wholly
deny'd
by
others
;
and
their
main
Reason
against
it
I
conceive
to
be
this
:
That
since
the
Happiness
of
the
Just
in
Heaven
consists
in
the
Vision
of
God
,
or
the
Excellencies
and
Beauties
of
the
Divine
Nature
,
which
will
fill
a
holy
Soul
with
eternal
and
inexpressible
Delight
;
for
so
St.
John
expresses
the
Bliss
of
Heaven
,
by
seeing
God
as
he
is
,
1
Joh
3.2
.
and
St.
Paul
,
by
seeing
him
face
to
face
,
and
knowing
him
even
as
we
are
known
,
1
Cor.
13.12
.
And
since
the
Misery
of
the
Wicked
in
Hell
consists
in
an
eternal
Banishment
from
his
Divine
Presence
;
for
so
the
Sentence
runs
that
shall
be
pass'd
upon
them
at
the
Day
of
Judgment
,
Depart
from
me
ye
Cursed
,
&c.
Upon
these
Accounts
it
seems
to
them
most
agreeable
to
Truth
,
that
All
the
Just
,
being
admitted
to
the
Beatifick
Vision
of
God
,
should
be
equally
Happy
,
and
All
the
Wicked
being
for
ever
exil'd
to
him
,
should
be
equally
Miserable
.
But
this
Argument
,
in
my
Apprehension
,
is
so
far
from
destroying
the
Doctrine
of
the
Degrees
of
Happiness
and
Misery
in
Heaven
and
Hell
,
that
I
think
't
is
rather
the
best
Supporter
of
it
.
For
,
since
't
is
very
true
,
that
the
Happiness
of
Heaven
consists
in
the
Beatifick
Vision
of
God
,
and
the
Misery
of
Hell
in
an
eternal
Banishment
from
him
;
and
since
't
is
as
true
,
that
some
good
Men
in
this
Life
,
approach
nearer
to
him
,
and
see
more
of
his
Excellencies
,
and
bear
a
greater
Resemblance
to
him
than
others
,
and
so
become
capable
of
a
more
intimate
Vision
of
him
in
Heaven
;
and
some
bad
Men
,
on
the
contrary
,
wander
to
a
greater
distance
from
him
here
,
and
become
more
unlike
him
by
their
great
Impieties
than
other
Sinners
do
;
and
so
become
more
incapable
of
that
pure
and
holy
Vision
,
than
others
that
are
less
wicked
:
Since
this
is
so
,
methinks
it
should
be
most
agreeable
to
Truth
,
that
those
that
were
the
Holiest
Men
here
,
should
be
the
Happiest
Saints
in
Heaven
,
as
bearing
a
nearer
Resemblance
to
the
Divine
Nature
,
and
consequently
capable
of
a
more
close
and
intimate
Vision
of
him
;
and
that
those
who
by
their
great
Impiety
beyond
other
Men
,
were
most
estranged
from
God
here
,
should
be
banish'd
farthest
from
him
in
the
Regions
of
Despair
and
Darkness
,
as
being
the
most
hateful
to
him
,
because
the
most
unlike
,
nay
contrary
to
him
,
and
the
most
uncapable
of
seeing
and
enjoying
him
;
and
consequently
feel
the
most
exquisite
Pangs
of
Horror
and
Despair
,
the
hottest
Boilings
of
Rage
and
Impatience
,
and
most
bitter
Remorse
of
Soul
,
for
bringing
this
most
miserable
Condition
upon
themselves
;
when
once
they
might
with
much
Ease
and
Pleasure
have
avoided
it
,
and
been
for
ever
happy
in
the
Vision
and
Enjoyment
of
God
.
Indeed
,
as
to
plain
Proof
from
Scripture
of
the
Degrees
of
Misery
in
Hell
,
I
must
confess
I
cannot
recollect
any
,
and
would
by
no
means
strain
God's
Word
beyond
its
due
Extent
;
but
as
to
Degrees
of
Glory
and
Happiness
in
Heaven
,
I
think
there
are
several
Places
of
Scripture
that
plainly
enough
establish
that
Doctrine
;
of
which
I
shall
mention
but
one
,
and
that
because
't
is
part
of
a
Parable
exactly
the
same
in
the
concealed
sense
of
it
,
with
that
I
am
now
discoursing
upon
,
only
something
differently
related
by
S.
Luke
.
'T
is
in
the
19th
Chapter
,
the
15th
and
4
following
Verses
;
where
we
find
,
when
the
King
came
to
take
Account
of
his
Servants
Improvement
of
what
he
left
in
their
Hands
to
trade
with
in
his
Absence
,
he
exactly
proportion'd
every
Man's
Recompense
to
the
Increase
he
made
of
what
was
committed
to
his
Charge
;
to
him
that
had
gain'd
Ten
Pounds
,
with
the
Pound
his
Lord
left
with
him
,
was
given
Authority
over
as
many
Cities
;
and
so
to
him
that
had
gain'd
Five
,
proportionably
Authority
over
Five
:
Which
I
think
can
mean
no
less
than
this
,
that
where
there
is
different
Degrees
of
Mens
Improvement
of
Grace
in
this
World
,
there
shall
be
as
different
Degrees
awarded
of
Glory
and
Happiness
in
Heaven
;
and
there
being
great
Difference
between
the
Degrees
of
Christians
Improvement
here
,
there
will
be
as
great
Difference
in
the
Degrees
of
their
Happiness
hereafter
.
And
though
every
Saint
in
Heaven
shall
have
as
clear
and
intimate
Vision
and
Enjoyment
of
God
as
he
is
capable
of
,
and
partake
in
an
agreeable
Measure
of
the
Happiness
that
will
flow
from
such
Vision
and
Enjoyment
,
and
be
as
Happy
as
't
is
possible
for
him
to
be
;
yet
the
Capacity
of
every
Saint
will
not
be
equal
:
Some
Souls
will
be
more
enlarg'd
than
others
,
and
able
to
receive
more
Rays
of
the
Divine
Glory
;
and
so
,
though
every
of
those
Vessels
of
Honor
shall
be
full
,
yet
all
will
not
hold
alike
;
and
one
Star
there
,
will
differ
from
another
Star
in
Glory
.
'T
is
true
,
indeed
,
that
the
Mind
of
every
good
Man
shall
then
be
clarified
and
refined
,
purg'd
from
the
Dross
and
Soil
contracted
during
its
Residence
in
the
Flesh
,
and
rendred
more
agile
and
expedite
in
the
Exercise
of
its
several
Faculties
,
and
its
Knowledge
and
Love
of
God
vastly
improved
:
But
that
Souls
of
less
Improvement
here
,
shall
immediately
upon
their
Departure
from
the
Body
,
receive
extraordinary
new
Additions
,
to
equalize
them
to
those
of
higher
Attainments
,
is
hard
to
imagine
;
and
would
mightily
discourage
the
generous
Endeavours
of
Heroick
Piety
and
Exemplary
Religion
.
But
,
when
every
Man
shall
in
that
glorious
Kingdom
above
,
be
rewarded
according
to
the
Degrees
of
his
Piety
;
and
a
great
Love
to
God
,
and
zealous
Prosecution
of
the
Interest
of
Religion
,
and
an
eminent
Sanctity
,
shall
be
crown'd
with
a
more
than
ordinary
Glory
and
Felicity
in
Heaven
,
't
will
mightily
encourage
a
holy
Soul
to
forget
,
with
St.
Paul
,
the
things
that
are
behind
,
and
press
on
to
what
is
still
before
,
always
aiming
at
still
greater
Degrees
of
Perfection
,
till
Mortality
shall
be
swallow'd
up
of
Life
.
The
Improvement
of
this
Speculation
to
Practice
is
this
;
That
since
the
Degrees
of
Glory
and
Happiness
in
Heaven
,
shall
be
answerable
to
the
Degrees
of
Mens
Holiness
,
and
Improvement
of
their
Talents
upon
Earth
;
we
would
run
with
Diligence
the
Race
that
is
set
before
us
,
and
gird
up
the
Loins
of
our
Mind
,
and
set
our selves
to
the
Performance
of
every
thing
that
is
well-pleasing
in
the
sight
of
God
with
Cheerfulness
;
and
not
pretend
Difficulty
,
when
the
Reward
is
so
exceeding
great
,
and
shall
be
proportion'd
to
the
Degrees
of
our
Vertue
.
For
can
we
be
too
happy
?
Can
we
be
too
like
God
?
Can
our
Crown
be
too
glorious
and
resplendent
?
Away
then
with
that
mean-spirited
Religion
which
thus
lessens
and
confines
our
Happiness
;
let
us
unfold
our
Hands
,
and
pluck
them
out
of
our
Bosoms
,
and
encourage
our selves
in
a
vigorous
Pursuit
of
an
excellent
Piety
;
forasmuch
as
we
know
,
that
our
Labour
shall
not
be
in
vain
in
the
Lord
.
Fifthly
,
In
the
next
Place
,
I
am
to
shew
,
that
't
is
abominably
false
and
impious
,
with
the
Unprofitable
Servant
in
the
Parable
,
to
charge
God
with
being
unreasonably
rigid
and
severe
,
in
taking
so
strict
an
Account
of
Mens
Improvement
of
his
Divine
Grace
and
Assistances
,
and
expecting
to
find
a
good
Use
made
of
what
he
committed
to
their
Trust
.
That
God
is
often
charg'd
with
such
unreasonable
Severity
,
by
Men
that
care
not
to
perform
their
Duty
,
is
too
true
to
be
question'd
;
and
such
as
love
to
indulge
their
vile
Affections
,
and
cannot
afford
to
take
any
pains
to
be
Religious
,
are
frequently
heard
to
say
,
They
serve
God
as
well
as
they
can
,
and
they
can
do
no
more
;
and
that
such
a
Religion
as
we
urge
Men
to
,
is
much
too
hard
for
Flesh
and
Blood
:
'T
is
a
Law
fitter
for
Angels
than
Men
;
and
tho
they
wish
they
could
observe
and
do
it
,
and
can't
but
consent
to
the
Excellency
of
it
in
the
Inner
Man
,
yet
they
find
a
Law
in
their
Members
warring
against
the
Law
of
their
Minds
,
and
bringing
them
into
Captivity
to
the
Law
of
Sin
;
and
so
,
the
good
that
they
would
they
do
not
,
and
the
evil
that
they
would
not
that
they
do
And
they
take
up
with
this
as
a
sufficient
Excuse
;
and
because
God
is
infinitely
merciful
and
good
,
they
think
he
will
accept
the
Plea
of
the
great
Hardship
of
his
Commands
,
and
their
Inability
to
perform
them
,
instead
of
Obedience
to
them
.
But
,
(
as
the
Lord
in
the
Parable
said
to
his
slothful
Unprofitable
Servant
)
Out
of
their
own
Mouths
will
I
judge
those
wretched
Persons
,
that
thus
mock
and
abuse
God
,
and
deceive
their
own
Souls
into
Ruin
.
For
,
if
God
be
infinitely
good
and
merciful
,
then
certainly
,
he
will
not
expect
any
Thing
from
Men
beyond
their
Ability
,
nor
command
their
Service
and
Obedience
any
farther
than
they
are
able
to
pay
it
:
And
consequently
,
what
this
merciful
and
good
God
commands
by
All
Men
to
be
done
without
any
Exception
or
Dispensation
,
and
threatens
Eternal
Misery
to
such
as
shall
dare
wilfully
to
disobey
him
;
this
,
Every
Man
,
no
question
,
is
able
to
perform
,
through
the
Divine
Grace
and
Assistance
;
which
,
as
I
have
before
prov'd
,
is
in
sufficient
measure
given
to
every
Man
.
And
to
deny
this
,
is
,
in
effect
,
to
charge
God
with
the
greatest
Cruelty
,
Oppression
,
and
Injustice
that
is
possible
.
For
what
less
,
is
the
giving
Men
such
Commands
as
they
are
not
able
to
perform
,
and
withal
threatning
,
and
actually
inflicting
,
unconceivable
Torments
(
for
such
are
those
of
Hell
)
upon
all
that
shall
be
found
disobedient
to
the
impracticable
Law
?
This
would
be
,
indeed
,
to
require
Brick
without
Straw
,
as
the
Egyptian
Task-masters
did
,
and
then
to
lay
on
Stripes
for
a
Failure
in
the
Work
;
nay
,
't
would
be
infinitely
worse
,
because
the
Punishment
for
Irreligion
,
and
not
improving
our
Talents
,
is
infinitely
greater
,
and
shall
be
inflicted
to
all
Eternity
.
Since
therefore
,
God
knows
whereof
we
are
made
,
and
remembers
that
we
are
but
Dust
,
and
can
tell
how
difficult
his
Commands
will
be
to
us
,
and
how
proportionable
our
Ability
is
to
keep
and
do
them
,
better
than
we
our selves
,
(
for
't
is
he
that
hath
made
us
,
and
gave
us
our
natural
Powers
and
Faculties
,
and
the
Superadditions
of
Grace
and
Aid
from
Above
;
)
since
he
is
infinitely
good
,
and
will
not
overload
his
Creatures
,
nor
exact
impossible
Tasks
,
or
such
as
are
extremely
difficult
,
and
but
one
degree
below
impossible
;
since
he
is
likewise
infinitely
just
,
and
will
not
damn
Myriads
of
poor
Wretches
to
all
Eternity
,
for
not
making
an
impossible
Improvement
of
their
Talents
;
and
expects
only
that
they
should
give
a
reasonable
Account
,
according
to
what
they
have
received
from
him
:
From
all
this
it
will
follow
,
Not
that
therefore
a
Man
shall
be
excus'd
for
pleading
Inability
,
but
,
that
every
Man
is
Able
,
through
the
never
deficient
Grace
of
that
good
God
to
such
as
heedfully
attend
to
it
,
to
keep
his
holy
,
just
,
and
good
Commands
,
and
make
Improvement
suitable
to
the
Talents
he
hath
receiv'd
;
and
if
,
for
all
this
,
he
perish
,
his
Blood
will
be
upon
his
own
Head
.
Wherefore
,
let
no
Man
,
for
the
future
,
be
so
Impious
,
as
to
charge
God
with
expecting
impossible
Services
from
his
Creatures
,
or
think
to
palliate
his
Irreligion
by
crying
out
of
the
extreme
Hardship
of
living
like
a
Christian
;
but
let
every
Man
set
heartily
and
sincerely
about
his
Duty
,
and
he
will
find
,
that
God's
Grace
will
be
sufficient
for
him
to
his
daily
Improvement
,
and
that
the
Ways
of
Religion
are
ways
of
pleasantness
,
and
all
her
paths
are
peace
.
I
come
now
to
the
last
Thing
to
be
consider'd
in
this
Parable
;
which
is
,
That
the
Condition
of
the
diligent
Improvers
of
their
Talents
will
be
unspeakably
happy
,
but
the
Condition
of
the
Unprofitable
,
beyond
Expression
miserable
;
and
that
,
both
in
this
World
and
in
the
next
.
First
,
The
Condition
of
the
diligent
Improvers
of
their
Talent
,
will
be
unspeakably
happy
,
both
in
this
World
and
that
above
.
In
this
World
,
a
quiet
and
serene
Conscience
will
be
to
them
a
continual
Feast
;
the
Sense
of
having
perform'd
their
Duty
according
to
their
Ability
,
of
having
been
good
Stewards
of
the
Grace
of
God
bestow'd
upon
them
,
and
that
they
can
give
a
sincere
Account
,
though
not
a
perfect
one
,
to
their
great
Master
,
when
he
shall
come
to
look
into
their
Behaviour
in
their
Stewardship
;
this
,
will
fill
their
Breasts
with
unspeakable
Satisfaction
,
their
Soul
will
be
calm
,
and
their
Thoughts
at
Rest
in
Conscience
of
their
Fidelity
,
their
Life
not
imbitter'd
with
anxious
Fear
and
Dread
of
a
sad
After
Reckoning
;
but
,
like
that
of
a
faithful
Servant
who
is
in
his
Master's
Favour
,
steady
and
easie
,
and
moving
cheerfully
in
the
Circle
of
his
Duty
,
and
in
joyful
Expectation
of
the
Reward
of
his
Diligence
,
when
his
great
Lord
shall
advance
him
from
the
State
of
a
Servant
to
that
of
a
Friend
and
Bosom
-
Favourite
;
nay
,
of
a
Coheir
with
himself
of
the
Joys
and
Felicities
of
the
Eternal
Kingdom
of
Heaven
.
And
besides
this
Serenity
and
Satisfaction
of
Mind
,
and
comfortable
Prospect
of
so
glorious
a
Recompense
of
Reward
,
(
which
are
Blessings
of
the
first
Magnitude
,
and
to
which
,
nothing
in
this
World
is
comparable
)
the
improving
Christian
shall
have
more
Talents
given
him
,
more
Grace
shower'd
down
upon
his
Soul
;
what
the
Slothful
have
forfeited
,
shall
be
conferr'd
upon
him
,
and
he
shall
abound
still
more
and
more
in
every
good
Word
and
Work
.
And
what
Condition
can
approach
nearer
to
the
state
of
Heavenly
Glory
,
than
that
of
a
holy
Soul
thus
plentifully
stor'd
with
the
divine
Grace
?
And
if
Grace
and
Glory
differ
only
in
degree
,
and
the
One
be
but
the
Completion
and
Perfection
of
the
other
;
a
Soul
so
filled
with
Grace
as
the
improving
Soul
will
be
,
must
needs
live
a
Heaven
upon
Earth
,
and
have
frequent
Antepasts
of
Glory
.
And
in
that
other
World
,
when
the
Glory
shall
be
reveal'd
,
that
is
prepared
for
them
that
love
and
serve
our
Lord
Jesus
in
Sincerity
;
then
will
their
Happiness
be
as
ineffable
as
endless
.
It
is
express'd
in
this
Parable
,
by
entring
into
the
Joy
of
our
Lord
;
that
is
,
partaking
of
his
Glories
and
Felicities
in
the
Presence
of
the
Immortal
God
.
They
shall
be
conducted
(
after
having
given
a
good
Account
of
their
Stewardship
)
by
the
Blessed
Angels
,
into
the
Presence
of
the
great
King
of
Heaven
,
where
they
shall
see
him
face
to
face
;
and
with
wondring
Eyes
and
enravish'd
Hearts
,
behold
his
Glory
,
gaze
upon
his
Splendors
,
and
nearly
view
his
Beauty
,
who
is
the
Fountain
of
Perfection
.
He
,
who
is
Light
it self
,
and
in
whom
is
no
Darkness
at
all
,
will
hide
nothing
of
his
Glory
from
the
Eyes
of
their
pure
and
prepar'd
Minds
;
but
communicate
the
Knowledge
of
his
most
Excellent
Nature
,
to
the
utmost
Capacity
of
their
Beatified
Souls
,
and
make
'em
full
of
Divine
Gladness
,
with
the
Joy
of
his
Countenance
.
Their
Apprehensions
shall
be
clear'd
and
brightned
,
their
Faculties
act
upon
this
best
of
Objects
vigorously
,
and
without
any
Hindrance
or
Distraction
;
and
every
View
of
the
Divine
Beauty
shall
discover
new
Graces
and
Perfections
(
for
God
is
an
Immense
and
Fathomless
Ocean
of
Beauty
,
as
Plato
excellently
expresses
it
)
and
their
Capacities
by
every
such
View
shall
be
enlarg'd
,
and
made
still
more
and
more
capacious
,
for
the
Reception
of
a
following
greater
Manifestation
.
And
so
,
their
Love
and
Admiration
of
this
Divine
Being
always
increasing
,
and
their
Enjoyment
of
him
compleat
and
sull
,
to
the
utmost
of
their
Capacity
,
their
Joy
and
Happiness
will
be
,
like
that
of
God
himself
;
because
springing
from
the
same
Fountain
,
Unspeakable
and
Eternal
.
And
since
the
Reward
of
a
Pious
Industry
,
will
be
such
an
Exceeding
and
Eternal
Weight
of
Glory
;
methinks
we
should
take
off
our
Affections
from
these
lower
Goods
,
and
doat
no
longer
upon
these
vain
and
worthless
Trifles
,
nor
throw
away
our
Love
upon
that
which
satisfieth
not
,
and
spend
our
Labour
for
that
which
is
not
Bread
;
but
make
it
our
great
Endeavour
to
be
rich
towards
God
,
and
by
improving
the
Talents
he
hath
given
us
,
lay
up
a
Treasure
in
Heaven
.
Eye
hath
not
seen
,
nor
Ear
heard
,
neither
can
it
enter
into
the
Heart
of
Man
,
to
conceive
the
things
which
God
hath
prepar'd
for
them
that
love
him
.
And
certainly
,
that
Diligence
is
well
bestowed
,
which
shall
be
rewarded
with
a
Crown
of
Glory
,
Eternal
in
the
Heavens
.
But
with
the
Unprofitable
and
Slothful
Servant
it
is
not
so
,
neither
in
this
World
nor
in
the
next
.
In
this
World
,
the
Lashes
of
a
guilty
Conscience
will
be
unto
him
a
Continual
Torment
;
the
Sense
of
his
having
carelesly
neglected
his
Duty
,
and
not
performing
,
according
to
his
Ability
,
the
Just
Commands
of
his
great
Lord
;
but
being
an
Unfaithful
Steward
of
the
Grace
of
God
bestowed
upon
him
,
and
that
he
is
far
from
being
able
to
give
in
a
good
Account
,
when
his
Lord
shall
come
,
expecting
the
Improvement
of
his
Talent
:
This
will
fill
his
Breast
with
unspeakable
Trouble
and
Perplexity
,
and
imbitter
all
his
Worldly
Enjoyments
with
the
Mixture
of
Anxious
Fear
,
and
Dread
of
a
severe
After-Reckoning
;
and
the
terrifying
Expectation
of
his
sad
Fate
that
will
ensue
,
will
be
to
him
,
even
like
a
Hell
upon
Earth
;
and
cruciate
his
Soul
with
unspeakable
Pangs
and
Agonies
.
And
,
which
is
much
worse
still
,
the
Grace
that
has
so
long
lain
unimprov'd
,
shall
at
length
be
taken
from
him
;
and
the
Man
,
as
desperate
and
irreclaimable
,
be
given
over
,
and
as
't
were
seal'd
up
to
Remediless
Misery
.
And
in
the
next
World
,
at
that
great
Day
,
when
he
shall
be
actually
call'd
to
give
Account
of
his
Works
,
the
Dire
Sentence
of
Depart
from
me
ye
Cursed
into
Everlasting
Fire
,
prepar'd
for
the
Devil
and
his
Angels
,
shall
strike
him
through
with
Horror
and
Confusion
;
and
he
shall
be
driven
into
Outer
Darkness
,
where
he
shall
Eternally
bewail
his
Miserable
Condition
,
and
gnash
his
Teeth
in
bitter
Remorse
for
bringing
himself
to
that
Place
of
Torment
,
by
slothfully
neglecting
the
Improvement
of
that
Divine
Grace
;
with
which
he
might
,
if
he
would
,
have
work'd
out
his
Salvation
.
Crying
out
to
Eternal
Ages
in
utter
Despair
,
and
most
tormenting
Agonies
of
Soul
,
O
that
I
had
consider'd
in
that
my
Day
,
the
things
that
did
belong
unto
my
Peace
;
but
now
,
they
are
for
ever
hid
from
mine
Eyes
!
And
now
,
for
a
Conclusion
of
this
Discourse
.
Here
is
in
this
Parable
we
see
,
on
the
one
Hand
,
all
the
Encouragement
in
the
World
to
Diligence
and
Industry
,
and
a
Lively
Improving
Piety
;
such
as
more
and
more
Abundance
of
Grace
,
with
all
the
Blessed
Attendants
of
it
in
this
World
,
and
a
full
Enjoyment
of
God
himself
in
Heaven
.
And
on
the
other
side
,
here
is
,
what
if
duly
consider'd
,
will
make
any
Man
afraid
of
Spiritual
Sloth
and
Idleness
,
and
not
dare
to
neglect
the
Improvement
of
his
Talent
;
for
if
he
does
,
he
shall
be
depriv'd
of
God's
Grace
here
,
and
doom'd
to
Eternal
Misery
at
the
Day
of
Judgment
.
Wherefore
,
let
us
seriously
consider
what
has
been
now
commented
upon
this
Parable
;
and
beg
of
God
so
to
bless
it
to
our
Good
,
that
we
may
be
inclin'd
by
it
to
make
a
due
Improvement
of
the
Talents
he
has
committed
to
our
Management
,
to
his
Honour
and
Glory
,
and
our
own
Eternal
Salvation
.
The
PRAYER
.
MOST
Glorious
God
,
the
Fountain
of
Perfection
,
whom
I
humbly
acknowledge
to
be
the
Giver
of
every
good
and
perfect
Gift
;
I
beseech
thee
assist
me
with
thy
Grace
,
that
according
to
thy
Just
Expectation
,
I
may
make
a
suitable
Improvement
of
the
Talents
I
have
receiv'd
from
thy
Bounty
,
to
thy
Glory
and
the
Publick
Good
.
And
may
my
Industry
be
excited
by
this
great
Consideration
,
That
thou
wilt
certainly
call
me
to
give
an
Account
of
my
Improvement
,
and
very
speedily
perhaps
;
and
wilt
proportionably
reward
or
punish
me
in
the
Eternal
World
.
I
thankfully
own
,
most
merciful
Father
,
that
thou
hast
given
me
sufficient
Grace
wherewith
to
arrive
at
the
End
of
my
Hopes
,
and
art
not
at
all
wanting
to
me
in
this
unspeakable
Gift
;
O
may
I
not
be
wanting
to
my self
,
and
neglect
and
bury
this
Precious
Talent
,
but
with
Diligence
and
Carefulness
endeavour
to
work
out
my
Salvation
with
it
in
Fear
and
Trembling
:
Remembring
what
Confusion
I
shall
be
in
,
how
utterly
without
Plea
or
Excuse
,
when
for
my
Wicked
Slothfulness
thou
shalt
consign
me
to
outer
Darkness
,
since
thou
didst
enable
me
to
perform
all
thou
expectedst
from
me
And
may
the
unspeakably
Happy
Condition
of
the
Diligent
,
encourage
me
to
an
Active
Persevering
Piety
,
and
always
to
abound
in
the
Work
of
thee
,
my
Lord
;
since
I
know
my
Labour
shall
not
be
in
vain
;
but
be
rewarded
with
still
larger
Additions
of
thy
Grace
in
this
World
,
and
with
the
Participation
,
in
great
Degrees
,
of
thy
Glory
in
the
next
.
O
God
,
assist
me
more
and
more
with
this
thy
Heavenly
Grace
,
and
may
I
always
gratefully
acknowledge
from
whom
I
have
receiv'd
it
,
and
return
thee
all
the
Praise
of
what
I
shall
do
well
by
thy
Assistance
,
and
always
fear
,
lest
by
my
Negligence
I
forfeit
it
:
That
so
,
faithfully
improving
the
Talent
thou
hast
here
committed
to
my
Trust
,
I
may
,
at
the
great
Day
of
Retribution
hear
these
Blessed
Words
,
Well
done
good
and
faithful
Servant
,
enter
thou
into
the
Joy
of
thy
Lord
.
Which
grant
,
O
Gracious
God
for
the
Sake
of
Jesus
,
thy
Beloved
.
Amen
.
PARABLE
IX
.
Of
the
Covetous
Rich
Fool.
Luke
xii
.
16
,
17
,
18
,
19
,
20
,
21.
And
Jesus
spake
a
Parable
unto
them
,
saying
,
The
Ground
of
a
certain
Rich
Man
brought
forth
plentifully
.
And
he
thought
within
himself
,
saying
,
What
shall
I
do
because
I
have
no
Room
where
to
bestow
my
Fruits
?
And
he
said
this
will
I
do
:
I
will
pull
down
my
Barns
and
build
greater
,
and
there
will
I
bestow
all
my
Fruits
and
my
Goods
.
And
I
will
say
to
my
Soul
,
Soul
,
thou
hast
much
Goods
laid
up
for
many
Years
;
take
thine
Ease
,
eat
,
drink
,
and
be
merry
.
But
God
said
unto
him
,
Thou
Fool
,
this
Night
shall
thy
Soul
be
required
of
thee
,
then
whose
shall
those
things
be
which
thou
hast
provided
?
So
is
he
that
layeth
up
Treasure
for
himself
,
and
is
not
Rich
towards
God
.
THIS
Parable
was
spoken
upon
Occasion
of
one
of
our
Lord's
Followers
,
desiring
him
to
Arbitrate
between
him
and
his
Brother
,
in
a
Difference
about
dividing
their
Patrimony
;
for
so
Verse
13.
of
this
Chapter
,
one
of
the
Company
said
unto
him
,
Master
,
speak
unto
my
Brother
,
that
he
divide
the
Inheritance
with
me
.
To
this
our
Lord
answer'd
in
the
14.
Verse
,
Man
,
who
made
me
a
Judge
or
a
Divider
over
you
?
And
takes
Occasion
from
that
Request
to
him
,
rather
to
advise
those
that
were
with
him
,
and
all
that
should
hereafter
be
his
Disciples
,
to
take
Heed
and
beware
of
Covetousness
,
and
that
because
a
Man's
Life
or
Happiness
consisteth
not
in
the
Abundance
of
the
Things
which
he
possesseth
;
as
't
is
in
the
15.
Verse
.
And
to
make
this
his
Excellent
Advice
sink
deeper
into
their
Minds
,
he
spake
the
Parable
I
am
now
to
discourse
upon
.
The
Design
of
it
,
as
we
see
from
the
Context
,
is
to
draw
Men
off
from
Covetousness
,
or
a
too
eager
Desire
of
heaping
up
Riches
;
and
to
expose
the
great
Folly
of
being
wholly
intent
upon
laying
up
Treasures
in
this
Life
,
and
taking
little
or
no
Care
to
be
rich
towards
God
.
For
,
as
that
Rich
Man
in
the
Parable
,
whom
God
had
blessed
with
an
extraordinary
Increase
of
the
Fruits
of
the
Earth
,
even
to
more
than
his
Barns
could
hold
,
did
entertain
Covetous
Thoughts
of
building
new
ones
to
hoard
it
up
in
,
and
promis'd
himself
much
Happiness
from
that
Abundance
,
Take
thine
Ease
,
eat
,
drink
,
and
be
merry
,
for
thou
hast
Goods
laid
up
for
many
Years
:
As
this
Covetous
Rich
Man
was
surpriz'd
with
a
sudden
Summons
into
the
other
World
,
and
snatch'd
away
from
the
midst
of
this
Abundance
,
and
upbraided
with
Folly
,
in
trusting
in
such
uncertain
Riches
;
so
,
and
for
the
very
same
Reasons
,
is
every
Covetous
Rich
Man
an
Egregious
Fool
,
that
confides
in
Wealth
,
and
neglects
Religion
.
In
my
Discourse
,
therefore
,
upon
this
Parable
,
I
shall
do
these
Four
things
.
First
,
I
shall
give
a
short
Description
of
the
Vice
of
Covetousness
;
Secondly
,
Endeavour
to
expose
,
both
the
great
Folly
and
Vileness
of
this
Vice
;
together
with
all
the
Ill
Consequences
that
attend
it
;
Thirdly
,
I
will
answer
the
Rich
Fool
's
Question
which
he
propos'd
to
himself
upon
the
great
Increase
he
had
,
What
shall
I
do
,
because
I
have
no
Room
where
to
lay
my
Fruits
?
And
,
Fourthly
,
Shew
the
great
Wisdom
of
not
setting
our
Hearts
upon
,
nor
eagerly
pursuing
Wealth
,
and
of
bestowing
it
as
Religion
does
direct
,
should
it
please
God
in
an
extraordinary
Manner
to
bless
us
with
it
.
And
after
all
,
I
will
urge
this
upon
Men's
Practice
,
and
so
conclude
this
Argument
.
First
,
I
am
to
give
a
short
Description
of
the
Vice
of
Covetousness
,
that
we
may
know
what
it
is
that
this
Parable
would
incline
us
to
avoid
.
The
Covetousness
this
Parable
warns
against
(
for
there
are
several
Sorts
of
it
)
is
an
Immoderate
Desire
of
heaping
up
Riches
,
or
of
having
still
more
and
more
Wealth
,
after
we
have
sufficient
for
the
Comfortable
Support
of
our selves
and
Relatives
;
that
we
may
for
the
Future
,
live
in
greater
Ease
and
Luxury
.
First
,
This
Covetousness
is
an
Immoderate
Desire
of
Riches
;
for
all
Desire
of
Riches
is
not
Criminal
,
and
a
Man
may
very
lawfully
desire
,
and
as
lawfully
,
by
all
due
Means
,
endeavour
to
procure
so
much
Wealth
as
is
needful
for
his
own
and
his
Families
Comfortable
Maintenance
,
and
will
enable
him
to
be
kind
to
the
Poor
.
But
,
to
desire
even
this
with
Impatience
,
and
over-great
Solicitude
,
is
the
Sin
of
Covetousness
;
and
the
Sin
is
very
much
aggravated
when
a
Man
greedily
desires
still
on
,
when
his
Comfortable
Subsistence
,
and
sufficient
Provision
for
his
Family
is
already
provided
for
.
Again
,
immoderately
to
desire
to
heap
up
Riches
is
Covetousness
,
though
we
may
inten●
afterwards
to
enjoy
them
,
to
eat
,
and
drink
,
and
be
merry
,
and
take
our
Ease
the
more
,
as
the
Rich
Man
in
the
Parable
purpos'd
to
do
;
for
this
distinguishes
Covetousness
from
extreme
Parsimony
and
Niggardliness
.
They
agree
indeed
in
this
,
that
they
are
both
an
extreme
Desire
of
Riches
,
but
they
differ
likewise
in
this
,
that
the
Covetous
may
eagerly
desire
to
get
Riches
with
a
Design
afterwards
as
prodigally
to
spend
them
,
but
the
Niggard
hoards
up
what
he
has
got
,
and
endeavours
to
scrape
more
to
it
with
a
Purpose
not
to
make
use
of
it
himself
,
nor
to
let
any
body
else
touch
it
,
as
long
as
he
can
help
it
.
And
these
,
though
they
are
both
very
great
Vices
,
yet
Niggardliness
is
,
I
think
,
by
much
the
greater
of
the
Two
.
But
't
is
the
extreme
Desire
of
heaping
up
Riches
,
tho'
with
a
Purpose
to
enjoy
them
,
that
is
the
Vice
this
Parable
is
levell'd
against
;
for
the
Rich
Man
there
intended
to
inlarge
his
Barns
,
and
lay
up
his
Increase
in
them
,
that
he
might
take
his
ease
,
and
eat
,
and
drink
,
and
be
merry
;
which
is
a
Kind
of
Covetousness
,
that
though
very
many
are
guilty
of
,
yet
few
think
it
deserves
to
be
call'd
by
that
hateful
Name
.
There
is
one
thing
more
to
be
explain'd
in
this
Description
of
Covetousness
,
namely
,
What
is
meant
by
such
a
Proportion
of
Riches
as
is
sufficient
for
the
Comfortable
Subsistence
of
a
Man
and
his
Relatives
?
And
the
Answer
to
this
must
be
in
General
;
(
for
to
Particularize
in
this
Case
would
be
endless
)
that
is
sufficient
for
the
Comfortable
Subsistence
of
every
Man
and
his
Family
,
which
will
secure
them
,
according
to
their
Station
and
Degree
,
from
Want
;
and
provide
Plenty
of
what
is
necessary
to
Life
,
and
health
,
and
decency
,
though
it
does
not
arise
to
the
Pomps
and
Vanities
of
the
World
:
For
he
that
hath
this
,
has
,
no
question
,
what
is
sufficient
for
a
very
comfortable
Subsistence
to
any
Reasonable
Man
.
And
he
that
is
not
satisfied
with
such
a
Degree
of
Wealth
as
this
,
will
never
be
satisfied
with
any
,
be
it
never
so
great
.
He
therefore
,
that
at
all
desires
Riches
impatiently
,
much
more
,
he
,
that
when
he
has
a
Reasonable
Sufficiency
of
Wealth
,
covets
still
more
,
that
he
may
ingross
it
to
himself
,
and
the
more
indulge
his
Luxury
,
to
the
Neglect
of
better
things
,
and
builds
his
Hopes
of
Happiness
upon
such
a
Multitude
of
Riches
;
is
guilty
of
the
Covetousness
this
Parable
was
spoken
against
:
And
the
Folly
and
Vileness
of
which
Vice
,
I
am
in
the
Second
Place
to
expose
,
and
shew
what
very
Ill
Consequences
do
attend
it
.
And
first
,
All
Immoderate
Desire
of
Riches
,
upon
what
Account
soever
,
is
a
very
great
Folly
.
Immoderately
to
desire
any
thing
is
questionless
a
Folly
;
for
all
Immoderation
is
foolish
and
unreasonable
,
as
must
be
acknowledg'd
by
every
Man
at
first
sight
:
And
immoderate
Desire
is
a
kind
of
Rack
and
Torture
to
the
Mind
,
which
for
a
Man
in
any
Case
to
bring
upon
himself
,
is
certainly
a
Folly
,
and
therefore
in
General
,
it
must
be
allow'd
to
be
a
great
Piece
of
Folly
,
immoderately
to
desire
Riches
.
But
more
Particularly
it
is
so
upon
the
following
Accounts
.
First
,
Because
't
is
so
very
uncertain
,
whether
a
Man
shall
attain
his
Desire
,
or
no.
There
are
so
many
cross
Accidents
incident
to
the
Pursuit
of
Riches
,
let
Men
take
what
Course
they
will
,
that
't
is
generally
the
most
precarious
thing
in
the
World
.
If
a
Man
crosses
the
Seas
for
Wealth
,
as
uncertain
as
the
Winds
and
Waters
are
,
as
numerous
as
the
Rocks
and
Quick-sands
,
and
Sea-Robbers
;
so
great
is
the
Uncertainty
,
whether
that
way
he
shall
have
what
he
desires
,
and
heap
up
Wealth
,
or
no.
If
,
for
more
Security
he
stays
at
Home
,
and
by
Domestick
Employments
endeavours
to
be
rich
;
whatever
his
Employment
is
,
he
is
not
sure
he
shall
have
Health
to
pursue
it
;
or
if
he
has
,
that
his
Endeavours
will
be
successful
;
Ten
Thousand
unforeseen
Accidents
may
destroy
a
very
hopeful
Beginning
,
and
one
Month
may
set
him
further
back
than
he
has
advanc'd
in
Twenty
Years
;
and
one
unlucky
Hit
may
reduce
him
to
Poverty
,
after
he
has
arriv'd
almost
to
the
Completion
of
his
Desires
.
In
other
Cases
,
there
are
some
certain
Means
that
seldom
fail
of
their
respective
Ends
;
as
Learning
,
where
there
is
an
Aptitude
for
it
in
Nature
,
may
certainly
be
acquired
by
Ingenuous
Education
,
Diligent
Study
,
and
Good
Conversation
;
and
when
there
is
a
Natural
Genius
likewise
,
Men
seldom
fail
by
Good
Instruction
and
Industrious
Practice
,
of
becoming
Artists
in
their
several
Professions
.
But
Riches
do
ebb
and
flow
unaccountably
;
sometimes
the
greatest
Industry
fails
of
them
,
and
they
fall
unexpectedly
upon
the
Idle
and
the
Negligent
;
and
as
often
,
when
Men
think
they
are
within
their
Reach
,
they
make
themselves
Wings
and
fly
away
they
know
not
how
.
As
,
when
a
Child
would
catch
a
Grass-hopper
,
its
Motions
are
so
very
irregular
,
that
he
finds
it
a
very
difficult
Matter
at
all
to
come
near
it
;
and
when
at
length
,
after
much
Pains
,
he
thinks
he
has
gain'd
his
Prize
,
and
eagerly
puts
forth
his
Hand
to
seize
it
,
the
nimble
Insect
leaps
to
a
further
Distance
from
him
than
before
.
And
even
just
so
(
how
rustick
soever
the
Comparison
may
be
)
is
it
very
often
with
Men
that
immoderately
desire
,
and
eagerly
pursue
Riches
;
there
's
no
regular
Way
of
proceeding
that
a
Man
may
securely
depend
upon
in
the
Case
;
The
Ebbs
and
Flows
of
Wealth
are
as
various
and
unaccountable
as
the
Motions
of
that
little
Insect
,
't
is
as
hard
a
matter
to
come
within
reach
of
them
,
and
men
are
as
often
baulk'd
when
they
think
they
have
them
in
their
Possession
.
And
this
can't
but
have
been
the
Observation
of
every
Man
,
that
has
liv'd
any
while
in
the
World
,
and
taken
Notice
of
the
Proceedings
in
it
;
and
has
been
the
costly
Experience
of
very
many
.
Now
,
for
a
Man
immoderately
to
desire
,
and
impatiently
to
pursue
,
what
there
is
no
sure
and
steady
Way
of
attaining
;
and
when
,
for
any
thing
he
can
tell
,
after
all
his
Pains
,
and
the
Uneasiness
consequent
upon
his
eager
Desire
,
he
shall
miss
of
his
End
;
nay
,
when
't
is
a
Thousand
to
One
but
he
shall
miss
of
it
(
for
of
a
Thousand
that
immoderately
desire
great
Riches
,
there
is
,
modestly
speaking
,
scarce
One
that
attains
them
)
for
a
Man
to
suffer
the
Torment
of
an
immoderate
Desire
of
what
there
is
so
little
Probability
of
attaining
;
is
certainly
a
great
Piece
of
Weakness
and
Folly
;
and
almost
as
bad
,
as
if
a
Man
should
endeavour
eagerly
all
his
Days
to
enclose
the
Wind
in
his
Fist
.
And
this
Comparison
,
as
extravagant
as
it
may
seem
,
is
countenanc'd
by
the
wisest
of
Men
;
who
,
in
the
5th
.
Chapter
of
Ecclesiastes
,
16th
.
Verse
,
after
he
had
,
for
Five
or
Six
Verses
before
,
expos'd
the
Folly
of
an
immoderate
Desire
of
Wealth
;
asks
this
Question
,
What
Profit
hath
he
that
hath
labour'd
for
the
Wind
?
All
his
Days
(
as
't
is
Verse
17.
)
he
eateth
in
Darkness
,
or
Uncertainty
of
the
Event
,
and
hath
much
Sorrow
,
and
Wrath
with
his
Sickness
;
i.
e.
as
't
is
express'd
elsewhere
by
the
same
wise
Preacher
,
the
deferring
of
his
Hope
maketh
his
Heart
sick
,
and
much
is
his
Trouble
and
Vexation
in
pursuing
what
is
Vanity
of
Vanities
.
And
therefore
with
great
Reason
does
St.
uncertain
Riches
,
or
the
Uncertainty
of
Riches
,
which
a
Man
is
as
uncertain
of
getting
,
as
of
keeping
when
he
hath
them
.
And
to
reassume
the
former
Comparison
,
as
the
Wind
bloweth
where
it
listeth
,
and
we
hear
the
Sound
of
it
,
but
cannot
tell
whence
it
cometh
,
nor
whither
it
goeth
;
so
unaccountable
are
the
Motions
of
Wealth
:
For
all
any
Endeavours
of
ours
,
Wealth
will
take
its
own
course
and
change
masters
or
servants
rather
as
it
listeth
;
and
though
there
is
a
great
deal
of
Noise
made
with
it
and
about
it
,
yet
no
Man
can
certainly
say
whence
it
cometh
,
by
what
Methods
he
may
be
sure
to
procure
it
,
nor
whither
it
goeth
,
by
what
Means
't
is
lost
by
one
,
and
passeth
another
.
And
this
is
the
first
Reason
why
an
immoderate
Desire
of
Riches
is
a
great
Folly
,
because
't
is
so
strangely
uncertain
whether
a
Man
shall
have
that
Desire
of
his
gratified
or
no
,
nay
,
a
Thousand
to
One
that
he
shall
not
.
A
moderate
Portion
of
this
World
's
Good
may
be
moderately
desir'd
by
a
wise
Man
,
because
there
is
no
great
Fear
of
his
being
disappointed
,
and
Industry
is
generally
rewarded
with
a
Comfortable
Subsistence
:
but
impatiently
to
thirst
after
great
Riches
,
is
an
Egregious
Folly
,
because
't
is
great
Odds
,
but
't
will
be
to
no
Purpose
.
But
secondly
,
should
it
be
to
some
Purpose
thus
eagerly
to
desire
and
endeavour
after
great
Riches
,
and
the
Man
gains
what
he
would
have
;
yet
,
after
all
,
the
Purchase
is
not
great
,
nor
will
it
countervail
the
Uneasiness
the
whole
Man
endures
in
the
immoderate
Desire
and
earnest
Pursuit
of
it
.
What
toilsom
Days
and
restless
Nights
,
what
Servitude
and
Drudgery
do
those
go
through
who
resolve
,
if
possible
,
to
raise
large
Estates
,
and
greater
Families
?
How
many
low
pitiful
things
are
they
fain
to
truckle
to
,
nay
,
what
is
worse
,
how
much
cheating
and
underhand
dealing
,
how
much
Violence
and
Oppression
is
there
committed
by
those
that
make
haste
to
be
rich
?
What
Discontents
and
repining
at
(
as
they
think
)
their
slow
Progress
,
how
does
every
Rub
and
Hindrance
go
to
their
very
Heart
,
and
their
frequent
Baulks
and
Disappointments
,
pierce
them
thorough
with
more
and
more
pungent
Sorrows
,
than
all
their
Wealth
,
though
they
have
Hearts
to
enjoy
it
,
will
ever
make
amends
for
?
If
abundance
of
Gold
and
Silver
would
certainly
make
a
Man
wiser
and
better
,
if
't
would
clear
his
Apprehension
,
or
strengthen
his
Memory
,
or
improve
his
Reasoning
;
if
't
would
make
him
more
prudent
and
discreet
and
of
a
riper
Judgment
;
if
't
would
increase
Piety
and
Religion
,
and
promote
a
Godlike
Frame
of
Spirit
;
nay
,
if
't
would
but
so
much
as
refine
a
Man's
Temper
,
and
make
him
of
more
sweet
and
obliging
Behaviour
,
or
regulate
the
Passions
and
Affections
of
the
Soul
,
and
help
him
to
Tranquility
of
Mind
,
and
cure
Anger
,
and
Pride
,
and
Envy
,
and
Lust
,
and
Revenge
,
or
the
like
;
if
abundance
of
Riches
would
work
any
of
these
good
Effects
,
't
would
be
worth
while
earnestly
to
desire
them
,
and
industriously
to
endeavour
to
procure
them
:
But
,
when
't
is
so
far
from
this
,
that
the
direct
contrary
is
general
observable
in
those
that
have
greatest
Riches
in
Possession
;
it
must
,
I
think
,
be
allow'd
to
be
a
very
great
Piece
of
Folly
,
for
a
Man
to
endure
so
much
for
what
,
when
he
has
it
,
will
not
countervail
.
But
,
though
greedy
Worldlings
may
own
,
that
great
Riches
have
little
or
no
Influence
upon
the
Happiness
and
Improvement
of
the
Inner
Man
;
yet
,
because
a
Man
has
a
Body
as
well
as
a
Soul
to
take
care
of
,
they
are
thus
greatly
desirous
of
much
Wealth
,
because
't
will
help
them
to
the
Enjoyment
of
much
of
this
World's
Happiness
,
and
acquire
what
will
highly
please
and
gratifie
the
Body
;
as
the
Rich
Man
in
the
Parable
said
,
they
may
take
their
ease
,
eat
,
drink
,
and
be
merry
,
when
they
have
much
Goods
laid
up
for
many
Years
.
I
shall
therefore
in
the
Second
Place
shew
,
the
folly
of
expecting
even
this
World's
Happiness
from
Abundance
of
Riches
.
For
besides
,
that
the
Appetites
of
the
Body
are
generally
observed
to
be
more
sickly
and
deprav'd
in
rich
than
poorer
Persons
;
their
Sleep
,
worse
rather
than
better
than
other
Mens
;
the
Abundance
of
the
Rich
will
not
suffer
him
to
sleep
,
says
Solomon
,
but
the
Sleep
of
the
Labouring
Man
is
sweet
,
eat
he
little
or
eat
he
much
;
and
that
Health
is
much
more
a
Stranger
to
the
Rich
than
to
the
Meaner
sort
,
and
the
Pleasures
of
having
a
Body
Vigorous
and
Active
,
without
the
Encumbrance
of
Weakness
and
Diseases
,
almost
engross'd
by
the
Labouring
Poor
;
Besides
this
,
(
which
yet
alone
is
enough
to
prove
,
that
't
is
a
folly
to
expect
even
this
World's
Happiness
from
Abundance
of
Riches
,
for
without
Health
,
which
Luxury
destroys
the
most
of
any
thing
,
there
is
no
Taste
or
Relish
in
any
other
of
its
Enjoyments
;
)
there
is
this
One
Reason
more
,
among
others
,
that
will
farther
,
and
I
think
evidently
prove
,
that
't
is
a
very
great
Folly
to
expect
to
be
happier
even
in
this
World
,
by
growing
Richer
;
and
it
is
this
,
That
Riches
are
of
all
Things
the
most
unsatisfying
,
and
the
most
perplexing
.
Other
Good
Things
of
this
World
do
in
some
sort
satisfie
;
and
Men
are
often
cloy'd
with
Pleasures
,
have
enough
of
Mirth
and
Jollity
,
of
Recreations
and
Diversions
,
and
the
like
;
and
the
Mind
is
,
for
a
while
,
eas'd
and
refresh'd
by
them
:
But
as
for
Riches
,
as
they
increase
,
the
Desire
of
still
more
,
increases
proportionably
,
nay
,
rather
disproportionably
with
them
;
and
't
was
never
yet
known
,
that
a
worldly-minded
Man
ever
thought
he
had
enough
,
but
that
his
Appetite
grew
keener
after
Wealth
,
the
more
't
was
fed
with
it
:
And
't
is
not
unusual
,
to
hear
the
greatest
Complaints
,
Murmurings
,
and
Repinings
from
the
richest
Men.
And
as
for
the
Perplexity
that
attends
Abundance
of
Wealth
,
that
likewise
is
as
evident
to
common
Observation
.
The
more
a
Man
hath
,
the
more
Care
he
must
take
to
preserve
it
,
the
more
Quarrels
and
Law-Suits
will
he
be
embroil'd
in
;
and
when
there
are
Troubles
and
Commotions
in
the
State
,
and
Times
grow
dangerous
and
uncertain
,
then
are
the
greatest
Worldlings
fullest
of
Fears
and
dreadful
Apprehensions
;
and
not
only
real
,
but
imaginary
Dangers
,
terrifie
their
Unman'd
Souls
;
Things
always
appearing
with
the
worst
Aspect
to
their
troubled
Fancies
,
who
have
made
Gold
their
Deity
,
and
ty'd
up
their
Happiness
in
their
Bags
.
And
nothing
,
certainly
,
can
be
more
perplexing
to
a
Man's
Mind
,
than
such
great
Fears
of
losing
That
,
in
the
possession
of
which
his
whole
Happiness
is
concentred
.
And
accordingly
,
Solomon
,
who
had
great
Possessions
,
above
All
that
were
before
him
,
and
gather'd
him
Silver
and
Gold
in
such
Abundance
,
that
Silver
was
in
Jerusalem
common
as
the
Stones
in
the
Street
;
He
that
loveth
Silver
shall
not
be
satisfied
with
Silver
,
nor
he
that
loveth
Abundance
with
Increase
.
And
what
Good
is
there
to
the
Owners
thereof
,
saving
the
beholding
of
it
with
their
Eyes
?
And
even
the
Eye
is
not
satisfied
with
seeing
neither
.
And
St.
Paul
says
very
plainly
,
That
the
Love
of
Money
is
the
Root
of
all
Evil
,
and
they
that
will
be
Rich
,
fall
into
Temptation
and
a
Snare
,
and
pierce
themselves
through
with
divers
Sorrows
;
and
that
Contentment
,
with
only
Food
and
Raiment
,
is
a
far
greater
Happiness
.
And
therefore
,
good
Reason
had
the
Wisest
King
to
say
,
after
all
his
Increase
,
and
the
Abundance
he
had
amass'd
together
,
that
it
was
,
not
only
Vanity
,
but
Vexation
of
Spirit
,
Eccles.
2.11
.
Now
,
that
which
can
never
satifie
,
and
as
it
increases
,
increases
a
Man's
Trouble
and
Perplexity
(
which
is
true
,
we
see
,
of
Riches
)
is
,
no
doubt
,
far
from
conducing
to
a
Man's
Happiness
in
this
World
;
and
therefore
,
't
is
a
very
great
Folly
,
for
any
Man
to
depend
upon
Abundance
of
Wealth
for
Happiness
,
for
't
is
rather
,
the
Cause
of
much
Trouble
and
Disquietude
.
Or
however
,
God
may
suddenly
deprive
a
rich
Worldling
of
all
he
has
by
Death
,
and
say
,
as
in
the
Parable
,
Thou
Fool
,
this
Night
shall
thy
Soul
be
required
of
thee
,
then
whose
shall
those
Things
be
which
thou
hast
provided
?
For
,
As
we
brought
nothing
into
the
World
,
so
't
is
certain
we
can
carry
nothing
out
.
And
thus
much
for
the
Folly
of
Immoderate
Desire
of
Riches
,
in
Expectation
of
a
Happy
Life
from
Abundance
.
I
proceed
now
to
shew
,
The
Vileness
of
this
sort
of
Covetousness
,
and
of
placing
the
Happiness
of
Life
in
great
store
of
Wealth
.
That
't
is
a
very
vile
Thing
for
a
Man
immoderately
to
covet
Riches
,
and
place
the
Happiness
of
his
Life
in
Abundance
of
them
,
will
be
very
evident
,
if
we
briefly
consider
what
a
Man
is
,
and
what
Abundance
of
Wealth
is
,
and
what
little
or
no
proportion
the
one
bears
to
the
Dignity
of
the
other
.
A
Man
is
a
Creature
endow'd
with
a
Rational
and
Immortal
Soul
,
capable
of
Knowing
,
Admiring
,
Loving
,
and
Enjoying
God
,
who
is
the
Supreme
Good
and
the
Centre
of
Felicity
.
As
a
Christian
,
he
is
an
adopted
Son
of
God
,
Coheir
with
Christ
of
a
Crown
of
Glory
in
the
Eternal
Kingdom
of
Heaven
,
and
design'd
to
participate
of
those
Rivers
of
divine
Pleasures
that
are
at
God's
Right-hand
for
ever
and
ever
.
As
for
Riches
(
or
Abundance
of
Gold
and
Silver
,
in
which
now-a-days
we
esteem
Riches
chiefly
to
consist
)
they
are
really
no
better
than
Heaps
of
Earth
of
different
Colours
,
impress'd
with
different
Stamps
,
and
made
of
different
Sizes
,
and
to
which
Men
have
given
a
different
Value
and
Esteem
,
according
to
their
different
Colour
,
Size
,
and
Impression
;
and
which
in
themselves
,
are
good
for
little
but
to
be
look'd
on
,
and
which
he
that
would
live
must
part
with
when
he
has
them
,
in
Exchange
for
other
Things
that
are
necessary
for
his
Subsistence
.
Now
,
what
can
be
more
vile
and
base
,
than
for
so
Noble
and
Excellent
a
Creature
as
Man
,
so
far
to
degrade
himself
,
as
to
employ
his
greatest
Love
,
and
Admiration
,
and
Desire
,
upon
a
Piece
of
Earth
,
which
was
originally
made
for
him
to
tread
upon
,
and
produce
Things
for
his
Food
and
Pleasure
!
To
make
that
his
Master
,
nay
his
God
,
which
was
made
to
be
his
Servant
!
For
a
Rational
Soul
to
doat
upon
a
sensless
Clod
,
to
neglect
the
Contemplation
of
the
Excellencies
of
his
infinitely
perfect
Maker
,
and
admire
one
of
the
lowest
of
his
Creatures
;
to
desire
a
Piece
of
Earth
with
the
greatest
Application
,
and
have
no
Value
for
the
Immortal
Glories
of
Heaven
;
to
place
his
Happiness
in
what
is
so
very
much
inferiour
to
him
,
and
upon
that
which
is
indeed
his
Happiness
to
bestow
no
Thoughts
;
what
can
be
more
vile
and
abject
than
this
!
what
more
unbecoming
the
Dignity
of
the
Rational
Nature
,
and
of
a
Creature
that
has
such
glorious
Hopes
!
Where
is
the
Reason
of
a
Man
,
that
lays
out
all
his
Endeavours
to
acquire
a
Trifle
,
and
in
the
mean
time
disregards
that
which
is
his
chief
good
?
and
where
is
the
Religion
of
a
Christian
,
that
has
been
redeem'd
,
not
by
Corruptible
Things
,
such
as
Silver
and
Gold
,
but
with
the
precious
Blood
of
Christ
,
as
of
a
Lamb
without
Blemish
and
without
Spot
;
where
is
his
Religion
,
that
notwithstanding
this
,
makes
Silver
and
Gold
the
chief
Object
of
his
Affections
,
and
treads
under
foot
the
Son
of
God
,
and
counts
the
Blood
of
the
Covenant
,
wherewith
he
was
sanctified
,
an
unholy
,
or
common
,
Thing
,
and
does
despight
to
the
Spirit
of
Grace
,
and
loves
and
admires
Mammon
more
than
his
Saviour
?
What
more
vile
and
brutish
than
this
,
what
more
stupidly
ungrateful
!
This
is
,
to
come
down
to
a
Level
with
the
Beasts
that
perish
;
nay
,
't
is
to
sink
much
lower
;
for
They
act
according
to
their
Natural
Instincts
,
and
choose
as
they
are
directed
by
their
Great
Creator
,
and
serve
him
obediently
in
that
Rank
of
Being
in
which
he
has
plac'd
them
:
But
that
Man
,
much
more
that
Christian
,
that
makes
perishing
Riches
the
main
Object
of
his
Desires
and
Endeavours
,
acts
directly
contrary
to
the
Reason
that
God
has
given
him
,
degenerates
many
degrees
below
the
Dignity
of
his
Nature
,
disobeys
the
Orders
of
his
Creator
,
slights
the
Heavenly
Counsel
of
his
Saviour
,
despises
the
Glories
and
Felicities
of
the
Kingdom
of
Heaven
,
and
of
a
Man
and
a
Christian
makes
himself
a
vile
Muckworm
,
delighted
in
nothing
Noble
and
Excellent
,
but
groveling
upon
the
Earth
,
as
if
that
were
the
Centre
of
his
Happiness
.
And
what
can
more
vilifie
and
degrade
a
Reasonable
Soul
,
made
after
the
Image
of
God
,
than
such
base
Affections
as
these
?
'T
is
certainly
a
most
vile
Degeneracy
,
and
renders
a
Man
the
most
contemptible
Creature
in
the
Universe
,
both
to
God
and
Angels
,
and
all
wise
and
good
Men.
And
thus
much
may
suffice
to
expose
the
Folly
and
Vileness
of
an
immoderate
Desire
of
Riches
,
as
in
them
placing
the
Happiness
of
Life
.
I
shall
now
shew
The
ill
Consequences
that
attend
it
;
which
(
besides
that
great
Perplexity
of
Mind
they
cause
,
mention'd
before
)
are
chiefly
these
two
:
(1)
It
mightily
hinders
a
Man's
Progress
in
Religion
,
which
is
the
one
Thing
necessary
.
(
2.
)
It
exposes
a
Man
more
than
any
thing
,
to
the
Danger
of
Apostacy
,
or
falling
from
the
Truth
.
First
,
An
immoderate
Love
of
Riches
does
mightily
hinder
a
Man's
Progress
in
Religion
,
which
is
the
one
Thing
necessary
.
We
may
remember
,
our
Lord
,
in
his
Interpretation
of
a
Parable
(
before
discours'd
of
)
Matt.
13.22
.
says
,
that
the
Cares
of
this
World
,
and
the
Deceitfulness
of
Riches
,
like
Thorns
that
spring
up
with
Seed
,
choke
the
Word
of
God
,
and
render
it
unfruitful
;
and
in
another
Parable
of
a
great
Supper
made
at
the
Marriage
of
a
King's
Son
,
Cares
of
the
World
and
the
Love
of
Riches
;
they
had
Ground
to
look
after
,
and
Oxen
to
prove
,
and
therefore
they
could
not
come
to
the
Wedding
Supper
.
And
accordingly
,
says
our
Saviour
,
in
as
express
Words
as
can
be
,
Matt.
6.24
.
No
man
can
serve
two
Masters
,
ye
cannot
serve
God
and
Mammon
.
Now
the
Reason
of
this
is
twofold
:
For
first
,
Nothing
so
much
distracts
a
Man's
Thoughts
,
as
an
eager
Desire
and
Pursuit
of
Wealth
;
for
Riches
are
so
difficult
to
be
acquir'd
(
as
has
been
said
)
and
so
very
slippery
when
gain'd
;
that
,
as
to
get
them
will
exercise
all
a
Man's
Contrivance
,
employ
all
his
Thoughts
and
Attention
,
and
consume
his
whole
Time
;
so
to
keep
them
when
once
gotten
,
will
,
to
a
Man
that
knows
the
Hardship
of
getting
them
,
and
how
soon
they
are
lost
again
,
engage
him
in
constant
Care
and
Solicitude
to
watch
his
Idol
,
lest
he
be
depriv'd
of
it
;
and
so
,
his
Mind
becomes
distracted
with
continual
Apprehensions
of
Danger
,
and
at
leisure
for
no
other
Thoughts
than
how
to
secure
his
Riches
.
And
this
,
those
that
are
acquainted
with
Men
much
wedded
to
the
World
,
may
soon
perceive
by
their
careful
anxious
Looks
,
and
distrustful
Timorous
Discourse
.
Now
,
the
immoderate
Love
of
Riches
thus
engrossing
a
Man's
Soul
;
and
the
great
Business
of
Religion
,
or
making
Provision
for
Another
World
,
and
laying
up
a
Treasure
of
good
Works
in
Heaven
,
being
a
Thing
that
likewise
requires
Time
and
Diligence
,
and
a
close
Application
of
all
our
Faculties
to
the
Performance
of
it
;
and
it
being
impossible
for
a
Man
to
attend
closely
to
two
Things
at
once
;
and
the
Love
of
this
World
,
and
of
the
next
,
being
not
only
different
,
but
contrary
the
one
to
the
other
:
How
can
it
be
,
but
that
he
that
eagerly
loves
Riches
,
and
has
his
Soul
prepossess'd
with
a
strong
Desire
of
them
,
and
all
his
Faculties
before
engag'd
in
their
Pursuit
;
must
move
very
slowly
in
the
Way
of
Religion
,
if
he
moves
at
all
;
nay
indeed
,
rather
move
backward
than
forward
;
and
the
more
he
loves
the
World
,
grow
colder
still
in
his
Affections
to
God
.
Another
Reason
of
this
is
,
Because
an
Immoderate
Love
of
Money
is
a
kind
of
Fascination
and
Enchantment
;
it
casts
a
Mist
before
a
Man's
Understanding
,
and
makes
him
less
sensible
and
apprehensive
of
the
great
Obligation
to
a
Religious
Life
,
and
so
dulls
and
stupifies
the
Soul
,
that
it
becomes
very
little
moved
with
the
Sermons
of
the
Gospel
.
What
else
should
be
the
Reason
of
that
strange
Unconcernedness
in
the
Worldly-minded
,
though
press'd
never
so
home
with
the
Necessity
of
minding
Religion
more
and
the
World
less
,
of
endeavouring
,
before
all
Things
,
to
be
rich
towards
God
,
and
to
give
of
their
Abundance
to
the
Relief
of
the
Poor
,
and
not
to
trust
in
uncertain
Riches
,
and
the
like
?
They
give
us
the
Hearing
perhaps
,
and
that
's
All
,
and
go
on
still
in
their
own
Course
as
earnestly
as
ever
;
and
if
they
offer
any
thing
in
their
Defence
,
't
is
so
strangely
weak
that
a
Man
can't
but
admire
at
it
.
Sometimes
we
shall
hear
them
say
,
they
don't
know
what
Streights
they
may
be
reduc'd
to
yet
before
they
dye
,
and
therefore
they
think
it
but
Prudence
to
provide
for
the
worst
;
forgetting
all
the
while
,
that
our
Lord
expresly
forbids
all
such
anxious
Solicitude
for
the
Morrow
,
and
commands
an
humble
Trust
in
the
Providence
of
God
,
who
never
forsakes
those
that
are
moderately
industrious
,
and
depend
upon
him
for
a
Blessing
;
and
never
reflecting
upon
the
miserable
Streight
they
will
be
in
at
the
Day
of
Judgment
,
if
destitute
of
good
Works
,
and
not
able
to
give
a
sincere
Account
of
their
Stewardship
.
Sometimes
these
Men
will
quote
Scripture
,
and
tell
us
,
the
Apostle
says
,
He
that
provides
not
for
his
own
House
,
is
worse
than
an
Infidel
,
forgetting
in
the
mean
time
the
Words
of
the
same
Apostle
in
another
Place
,
that
the
Love
of
Money
is
the
root
of
all
Evil
;
and
those
of
our
Saviour
immediately
before
this
Parable
,
Take
heed
,
beware
of
Covetousness
,
for
a
mans
Life
consisteth
not
in
the
Abundance
of
the
Things
which
he
possesseth
.
And
in
Matt.
6.32
.
Seek
ye
first
the
Kingdom
of
God
and
his
Righteousness
,
and
all
these
Things
shall
be
added
unto
you
,
for
your
heavenly
Father
knoweth
that
ye
have
need
of
all
these
things
;
How
hard
is
it
for
a
rich
man
(
one
that
makes
a
God
of
Riches
,
and
confides
and
trusts
in
them
)
to
enter
into
the
Kingdom
of
Heaven
!
't
is
easier
for
a
Camel
to
pass
through
the
Eye
of
a
Needle
.
'T
is
next
door
to
an
Impossibility
,
and
nothing
but
the
Almighty
Power
of
God
changing
his
Heart
,
can
make
him
capable
of
that
Happiness
.
And
St.
Paul
agreeably
,
Not
many
rich
,
not
many
mighty
are
call'd
,
and
the
God
of
this
World
hath
blinded
the
Eyes
of
those
that
believe
not
.
And
the
Pythagoreans
,
by
the
meer
Light
of
Nature
,
were
sensible
of
this
,
and
taught
their
Scholars
a
Separation
from
the
Affairs
of
the
World
,
if
they
would
Philosophize
well
,
and
find
out
pure
Truth
,
and
the
Secrets
of
Wisdom
.
Wherefore
,
we
see
it
highly
concerns
us
,
to
take
no
such
Thought
for
the
Morrow
,
but
endeavour
to
lay
up
a
Treasure
in
Heaven
;
because
,
Where
our
Treasure
is
,
there
will
our
Hearts
be
also
.
Another
very
sad
Consequence
of
an
Immoderate
Love
of
Riches
,
is
,
that
it
exposes
a
Man
,
more
than
any
Thing
besides
,
to
Apostacy
,
or
falling
from
the
Truth
.
St.
Paul
,
1
Tim.
6.9
.
says
,
They
that
will
be
rich
,
fall
into
Temptation
and
a
Snare
;
and
more
expresly
in
the
next
Verse
,
The
Love
of
Money
is
the
root
of
all
Evil
;
which
,
while
some
have
coveted
after
,
they
have
erred
from
the
Faith
:
and
the
Event
has
often
prov'd
this
true
;
and
the
Hopes
of
gaining
,
and
the
Fear
of
losing
Riches
,
has
prevail'd
with
Thousands
to
turn
Apostates
to
the
Truth
.
For
the
sake
of
a
little
Money
't
was
,
that
Judas
betray'd
his
Master
and
Saviour
;
and
to
tempt
with
Money
,
is
a
way
of
proceedure
so
very
successful
,
an
Engine
so
almost
irresistable
,
that
't
is
made
use
of
by
all
sorts
that
would
gain
Proselites
to
a
Party
;
and
the
great
Tempter
,
with
much
Confidence
,
after
his
other
Stratagems
fail'd
him
,
made
Offer
of
Riches
to
our
Lord
Himself
(
as
his
best
Reserve
)
when
he
would
perswade
him
to
Fall
down
and
Worship
him
.
And
so
unreasonable
a
Love
have
Worldly-minded
Men
for
Wealth
,
as
to
be
and
do
any
Thing
at
the
Frowns
or
Promises
of
him
who
has
Power
to
give
or
take
away
Riches
.
This
has
been
the
Experience
of
all
former
Ages
,
and
too
much
of
our
own
too
,
and
will
still
be
so
,
till
Men
grow
so
wise
as
to
know
how
to
be
content
with
Food
and
Raiment
,
and
believe
our
Lord's
Words
,
that
a
mans
Life
consisteth
not
in
the
Abundance
of
the
Things
which
he
possesseth
,
and
that
Godliness
with
Contentment
,
is
the
greatest
gain
.
And
therefore
,
as
much
as
it
concerns
Men
to
be
constant
in
the
Profession
of
the
Truth
of
God
,
that
is
,
as
much
as
their
Salvation
is
worth
,
so
much
it
concerns
them
to
take
heed
and
beware
of
Covetousness
.
For
't
is
very
true
,
in
more
Senses
than
one
,
that
it
is
Idolatry
.
Colos.
3.5
.
Having
thus
shewn
,
the
great
Folly
and
Vileness
of
an
Immoderate
Desire
of
Riches
,
and
of
expecting
the
Happiness
even
of
this
Life
from
Abundance
of
Wealth
,
and
mention'd
two
very
ill
Consequences
of
this
Covetousness
;
I
proceed
now
to
the
Third
Thing
I
intended
to
do
;
which
is
,
to
Answer
the
Rich
Fool
's
Question
that
he
proposed
to
himself
,
upon
the
great
Increase
he
had
,
What
shall
I
do
because
I
have
no
room
where
to
lay
my
fruits
?
And
shew
,
how
many
good
Ways
there
are
of
Disposing
of
Abundance
.
Of
all
the
Ways
of
bestowing
what
was
more
than
his
Barns
would
hold
(
by
which
I
suppose
is
express'd
his
having
more
than
was
needful
to
his
own
comfortable
Subsistance
)
Covetousness
would
let
this
Rich
Man
think
of
none
but
of
Building
New
Barns
wherein
to
lay
up
his
Abundance
,
and
then
to
take
his
Ease
,
and
eat
,
and
drink
,
and
be
merry
:
He
looked
no
farther
than
Himself
;
and
the
more
God's
Blessings
increas'd
upon
him
,
the
more
he
purpos'd
to
live
in
Luxury
and
Excess
,
and
Epicurize
away
that
which
God
gave
him
to
a
quite
different
,
and
much
better
Purpose
.
Quod
superat
non
est
melius
quo
insumere
possis
?
Cur
eget
indignis
quisquam
te
divite
?
quare
Templa
Ruunt
Antiqua
Deum
,
cur
improbe
chara
Non
aliquid
Patriae
tanto
emetiris
Acervo
?
Horat.
Serm.
Lib.
II.
Sat.
2.
For
,
every
Man
whom
God
has
blessed
with
Abundance
,
is
God's
Steward
of
that
Abundance
,
and
must
bestow
it
according
to
the
Will
of
his
great
Lord
;
for
so
St.
Peter
,
in
his
first
Epistle
,
chap.
4.
ver.
10.
As
every
man
has
receiv'd
the
Gift
,
even
so
minister
one
to
another
,
as
good
Stewards
of
the
manifold
Grace
of
God
.
Now
the
Duty
of
a
good
Steward
is
thus
represented
in
the
42d
Verse
of
this
12th
of
Luke
,
Who
then
is
that
faithful
and
wise
Steward
whom
his
Lord
shall
make
Ruler
over
his
Houshold
to
give
them
their
portion
of
Meat
in
due
season
?
That
is
,
To
give
the
Family
their
Portion
in
due
Season
,
is
the
Duty
of
a
Faithful
and
Good
Steward
.
Now
the
Race
of
Mankind
is
God's
great
Family
in
the
World
,
and
some
of
the
Members
of
this
his
Family
he
has
made
Choice
of
as
his
Stewards
and
Purveyors
to
provide
for
the
rest
,
and
has
according
entrusted
them
with
such
a
share
of
his
Revenue
,
to
some
more
,
to
some
less
,
as
in
his
infinite
Wisdom
he
has
thought
most
fit
,
and
order'd
them
to
expend
it
to
the
Advantage
of
his
Houshold
,
that
every
one
be
provided
for
according
to
his
Needs
,
and
that
no
Man
be
suffer'd
,
as
much
as
in
them
lies
,
to
be
miserable
and
perish
:
And
this
he
requires
should
be
done
faithfully
,
after
a
moderate
Provision
first
made
for
themselves
and
Relatives
,
as
they
shall
answer
it
at
that
great
Audit
,
when
every
Man
must
give
Account
of
his
Stewardship
.
The
Rich
Man
then
in
the
Gospel
,
being
(
as
every
other
Rich
Man
is
)
God's
Steward
,
to
provide
for
such
as
were
in
Necessity
and
Want
,
according
to
the
Abundance
God
had
given
him
,
't
is
an
easie
Matter
to
answer
the
Question
he
propos'd
to
himself
upon
his
great
Increase
,
What
shall
I
do
because
I
have
no
room
where
to
lay
my
fruits
?
Why
,
act
like
a
good
Steward
for
thy
great
Master
,
and
let
the
Houses
of
the
Poor
be
the
Granaries
for
the
Abundance
of
thine
Increase
.
Charity
to
the
Necessitous
is
the
best
Way
of
bestowing
Abundance
;
and
as
many
Ways
as
there
are
of
expressing
that
Charity
(
which
are
innumerable
)
so
many
Ways
are
there
of
disposing
of
what
is
more
than
needful
for
our
own
comfortable
Support
.
To
Feed
the
Hungry
,
to
give
Drink
to
the
Thirsty
,
Harbour
to
distressed
Strangers
,
Cloaths
to
the
Naked
,
Visits
of
Comfort
and
Relief
to
the
Sick
,
and
Freedom
to
Prisoners
;
to
be
a
Father
to
the
Fatherless
,
and
a
Husband
to
the
Widow
,
and
the
like
;
this
is
to
discharge
a
good
Stewardship
;
this
is
what
every
Rich
Man
ought
to
do
with
his
Abundance
:
And
Blessed
is
that
good
Servant
whom
his
Lord
,
when
he
cometh
,
shall
find
so
doing
;
Of
a
truth
,
saith
our
Lord
,
his
Master
will
make
him
Ruler
over
all
that
he
hath
;
he
will
commit
still
more
of
his
Reuenue
to
his
Management
,
bless
him
with
greater
Prosperity
and
Increase
,
and
at
last
he
shall
be
received
into
the
Joy
of
his
Lord
,
and
Reign
with
Christ
his
Great
Master
,
in
Glory
for
ever
.
Whoever
therefore
has
Abundance
,
needs
not
much
to
perplex
himself
how
he
shall
bestow
it
,
for
the
Poor
are
always
with
us
;
and
for
the
Relief
of
their
Necessities
,
not
the
Gratifying
our
own
Luxurious
Desires
,
must
God's
Extraordinary
Blessings
be
laid
out
.
Let
us
now
,
in
the
Fourth
Place
,
consider
the
great
Wisdom
of
not
setting
our
Hearts
upon
,
nor
eagerly
pursuing
Riches
,
and
disposing
of
them
as
Religion
directs
,
if
it
shall
please
God
in
an
extraordinary
Manner
to
bless
us
with
them
.
If
Riches
increase
,
set
not
your
Heart
upon
them
,
is
excellent
Advice
of
the
Royal
Psalmist
,
Psal.
62.10
.
and
very
true
is
that
of
St.
Paul
to
Timothy
,
Ephes.
1.6
,
10.
that
while
some
have
coveted
after
Mony
,
they
have
err'd
from
the
Faith
,
and
pierc'd
themselves
through
with
divers
Sorrows
;
and
that
Godliness
with
Content
is
great
Gain
;
and
therefore
,
wise
indeed
is
that
Man
,
that
knows
how
to
be
content
with
his
present
Portion
,
and
by
setting
his
Affections
upon
more
noble
Objects
,
escapes
the
Snare
of
coveting
after
Wealth
.
He
is
free
from
the
most
dangerous
Passion
,
the
Love
of
Mony
being
the
root
of
all
Evil
;
and
is
secure
of
Quiet
and
Satisfaction
amidst
all
the
Turns
and
Varieties
of
Fortune
,
the
great
Uncertainties
of
a
false
and
fickle
World
:
If
Poverty
should
become
his
Lot
,
he
is
prepar'd
for
't
;
he
knows
there
is
no
Stability
in
this
World
's
Good
,
and
therefore
values
it
accordingly
,
and
remembers
that
he
has
a
much
greater
Treasure
in
a
better
Place
,
of
which
none
can
deprive
him
,
and
which
he
shall
enjoy
to
Eternity
,
and
upon
that
fixes
his
Affections
,
and
longs
for
the
Happy
Time
when
he
shall
take
Possession
of
it
.
While
he
hath
a
plentiful
Fortune
,
he
acts
like
a
good
Steward
of
his
great
Lord
,
and
enjoys
the
Comforts
of
it
by
letting
those
share
with
him
that
want
a
Supply
,
and
thanks
God
that
he
is
so
blessed
,
as
to
give
rather
than
receive
;
and
in
every
respect
makes
the
best
use
he
can
of
what
he
has
,
to
the
Advancement
of
the
Glory
of
his
great
Patron
,
and
the
Good
of
his
Brethren
;
and
then
can
step
securely
,
though
Dangers
and
Misfortunes
threaten
,
if
God
thinks
fit
to
divert
them
,
and
continue
to
him
what
he
has
,
he
knows
he
can
do
it
;
if
not
,
he
knows
that
all
will
end
for
the
best
at
last
,
and
so
,
chearfully
resigns
what
God
before
had
lent
him
:
he
is
satisfied
that
Happiness
does
not
consist
in
Abundance
,
and
that
a
good
Conscience
is
a
continual
Feast
,
and
therefore
,
his
main
Endeavour
is
to
preserve
a
good
Conscience
,
a
Soul
clear
and
unspotted
,
and
with
that
coarse
Fare
will
relish
well
,
and
a
homely
Garment
sit
easie
upon
him
;
and
such
Necessaries
as
these
,
he
that
feeds
the
Ravens
;
and
cloaths
the
Lillies
,
will
surely
provide
for
him
.
And
he
that
is
thus
dispos'd
,
must
needs
be
in
perpetual
Tranquility
and
Peace
;
and
very
wise
consequently
in
taking
that
Course
,
which
helps
him
to
those
inestimable
Blessings
.
As
for
the
Wisdom
of
disposing
of
abundance
(
when
God
thinks
fit
to
bless
a
Man
with
it
)
according
to
the
Direction
of
Religion
in
the
Relief
of
the
Poor
and
Needy
;
there
needs
nothing
more
to
recommend
it
to
Christians
,
than
for
them
to
read
the
latter
Part
of
Mat.
25.
where
we
are
informed
that
the
Expresses
of
Men's
Charity
shall
at
the
great
Day
of
Judgment
be
particularly
enquir'd
into
,
and
the
Charitable
rewarded
infinitely
with
Glory
and
Happiness
in
Heaven
;
and
the
Uncharitable
doom'd
as
accursed
Persons
to
depart
from
God
the
Fountain
of
Bliss
,
into
Everlasting
Torments
,
prepar'd
for
the
Devil
and
his
Angels
.
And
,
if
so
to
direct
our
Steps
in
this
World
,
as
to
avoid
the
Miseries
of
Hell
,
and
arrive
at
the
unspeakable
Happy
Kingdom
of
Heaven
,
be
the
greatest
Wisdom
,
then
is
it
the
greatest
Wisdom
,
by
a
Charitable
Disposal
of
Mens
Abundance
to
the
Poor
,
to
make
Provision
against
that
great
Day
of
final
Retribution
,
when
Charity
shall
be
so
particularly
enquired
into
,
and
so
highly
rewarded
.
There
remains
nothing
now
to
be
done
,
but
to
urge
what
has
been
said
upon
Mens
Practice
.
We
have
seen
in
this
Discourse
how
great
Folly
't
is
eagerly
to
desire
and
pursue
Abundance
of
Wealth
,
that
't
is
very
uncertain
whether
ever
such
Desire
shall
be
gratified
or
no
,
and
that
there
is
no
Satisfaction
in
the
greatest
Riches
when
possess'd
,
and
that
they
are
often
very
suddenly
lost
again
,
and
then
the
Grief
for
being
depriv'd
of
them
will
fill
the
Soul
with
abundantly
greater
Trouble
than
the
Enjoyment
of
them
did
with
Pleasure
;
and
we
have
seen
,
as
the
Folly
,
so
the
Vileness
of
Covetousness
,
how
much
a
Christian
is
debas'd
by
thus
groveling
on
the
Earth
,
and
placing
his
Happiness
in
what
is
so
much
beneath
him
,
and
neglecting
that
which
is
the
only
proper
Object
of
his
Affections
,
and
is
of
infinitely
greater
Value
than
all
the
Riches
of
Ten
Thousand
Worlds
;
we
have
seen
likewise
the
ill
Consequences
of
Covetousness
,
what
a
great
Hindrance
it
is
to
,
nay
,
Destroyer
of
Religion
,
how
it
indisposes
a
Man
for
the
Service
of
God
,
and
endangers
,
more
than
any
thing
,
his
steady
Adherence
to
the
Truth
;
we
have
been
directed
to
much
better
Ways
of
disposing
our
Abundance
when
we
are
blessed
with
it
,
than
either
in
hoarding
it
up
,
or
wasting
it
in
Luxury
and
Excess
;
namely
,
in
relieving
the
Necessities
of
the
Poor
,
which
will
intitle
us
to
the
Reward
of
a
good
and
faithful
Steward
,
even
the
Eternal
Joy
of
our
dear
Lord
;
and
we
have
seen
the
great
Wisdom
of
a
contented
Mind
,
the
Blessedness
of
not
overvaluing
Riches
,
and
the
great
Advantage
that
will
be
made
by
the
Charitable
Disposal
of
them
,
when
Christ
shall
come
to
take
Account
of
Mens
Works
at
the
great
Day
of
Recompense
.
Wherefore
,
to
conclude
all
in
the
excellent
Exhortation
of
our
Lord
immediately
after
my
Text
;
let
none
of
us
take
Anxious
and
Perplexing
Thought
for
our
Life
,
what
we
shall
eat
;
nor
for
the
Body
,
what
we
shall
put
on
,
for
the
Life
is
more
than
Meat
,
and
the
Body
than
Rayment
,
and
he
that
gave
the
Greater
,
will
,
no
Question
,
provide
the
Lesser
.
Let
us
consider
the
Ravens
,
for
they
neither
sow
nor
reap
,
have
neither
Store-House
nor
Barn
,
and
God
feedeth
them
;
how
much
better
are
we
than
the
Fowls
:
And
which
of
us
by
taking
thought
,
can
add
one
Cubit
unto
his
Stature
?
If
we
then
be
not
able
to
do
what
is
least
,
why
take
we
thought
for
the
rest
?
Let
us
consider
the
Lillies
,
how
they
grow
,
they
toil
not
,
they
spin
not
,
and
yet
,
Solomon
in
all
his
Glory
,
was
not
arrayed
like
one
of
these
.
If
then
,
God
so
cloath
the
Grass
,
which
to
Day
is
,
and
to
Morrow
is
cast
into
the
Oven
,
how
much
more
will
he
cloath
us
,
who
very
much
betray
our
little
Faith
in
doubting
it
?
Wherefore
,
let
us
not
immoderately
seek
what
we
shall
eat
,
or
what
we
shall
drink
,
or
wherewithall
be
cloathed
,
neither
be
of
doubtful
,
or
anxious
and
too
careful
Mind
,
for
our
Father
knoweth
that
we
have
need
of
all
these
things
;
but
seek
ye
first
the
Kingdom
of
God
and
his
Righteousness
,
and
all
these
things
shall
be
added
unto
us
,
in
such
a
Proportion
as
Infinite
Wisdom
and
Goodness
knows
to
be
best
for
us
.
Remembring
,
that
as
the
Covetous
Rich
Fool
in
this
Parable
,
that
trusted
in
his
Riches
,
and
propos'd
to
himself
much
Happiness
from
a
Luxurious
Enjoyment
of
them
,
was
suddenly
snatch'd
from
them
to
give
Account
of
his
Stewardship
;
so
shall
it
be
with
every
one
that
layeth
up
Treasure
for
him
.
self
,
and
is
not
rich
towards
God
.
The
PRAYER
.
OEternal
God
,
the
great
Creator
and
Governour
of
all
things
,
and
whose
Wisdom
and
Goodness
in
all
the
Disposals
of
thy
Providence
is
Infinite
;
grant
me
the
Wisdom
to
be
contented
with
my
present
Lot
,
and
satisfied
with
a
moderate
Proportion
of
this
World
's
Good
,
and
not
to
be
too
careful
and
solicitous
in
my
Pursuit
,
even
of
that
.
For
ever
preserve
me
,
I
entreat
thee
,
from
the
great
Folly
and
Sin
of
Covetousness
,
and
may
I
be
so
thoroughly
convinced
of
the
Uncertainty
of
Riches
,
both
in
the
getting
and
the
keeping
,
how
unsatisfying
they
are
when
possess'd
,
and
the
many
Snares
and
Temptations
that
attend
them
;
as
always
to
preserve
a
great
Indifferency
to
them
,
and
make
it
my
chief
Endeavour
to
attain
the
real
Happiness
of
a
contented
Spirit
.
Grant
that
I
may
be
more
and
more
sensible
how
vile
a
thing
it
is
to
place
my
Felicity
in
what
is
so
much
beneath
me
as
these
Perishing
Riches
are
,
and
which
instead
of
improving
me
in
what
is
really
valuable
,
tend
to
betray
me
into
many
vile
and
hurtful
Lusts
,
retard
my
Progress
in
Religion
which
is
the
one
thing
necessary
,
and
too
often
betray
into
Apostacy
from
thy
Truth
.
O
grant
that
I
may
act
like
a
Man
,
and
a
Christian
,
and
make
it
my
chief
Aim
to
be
rich
towards
thee
my
God
,
and
to
lay
up
a
Treasure
in
Heaven
;
and
if
through
thy
Bountiful
Goodness
,
Riches
here
increase
,
give
me
grace
,
I
intreat
thee
,
not
to
set
my
Heart
upon
them
,
but
to
dispose
of
them
so
as
may
most
conduce
to
thy
Glory
,
and
the
Good
of
the
Community
;
that
making
Friends
with
the
Mammon
of
Unrighteousness
according
to
thy
Blessed
Will
,
when
these
fading
Riches
shall
fail
,
and
be
left
behind
me
,
my
Charity
may
procure
for
me
a
Reception
into
these
Everlasting
Habitations
,
where
I
shall
have
a
glorious
Inheritance
that
fadeth
not
away
;
where
neither
Rust
nor
Moth
doth
corrupt
,
and
where
Thieves
break
not
through
and
steal
,
and
where
my
Happiness
shall
be
ineffable
,
fully
satisfying
and
Eternal
.
Amen
.
Blessed
God
,
Amen
,
Amen
.
PARABLE
X.
Of
the
Barren
Fig-Tree
.
Luke
xiii
.
6
,
7
,
8
,
9.
A
certain
Man
had
a
Fig-Tree
planted
in
his
Vineyard
,
and
came
and
sought
Fruit
thereon
,
and
found
none
.
Then
said
he
to
the
Dresser
of
his
Vineyard
,
Behold
these
Three
Years
,
I
come
seeking
Fruit
on
this
Fig-Tree
,
and
find
none
;
cut
it
down
,
why
cumbereth
it
the
Ground
?
And
he
answering
,
said
unto
him
,
Lord
let
it
alone
this
Year
also
,
till
I
shall
dig
about
it
and
dung
it
:
And
if
it
bear
Fruit
well
:
And
if
not
,
then
after
that
thou
shalt
cut
it
down
.
THIS
Parable
was
spoken
upon
the
News
that
was
brought
to
our
Lord
of
the
sad
Fate
of
some
Factious
Galileans
,
whom
Pilate
the
Roman
Governour
had
set
upon
and
destroy'd
,
mingling
their
Blood
with
the
Sacrifices
they
were
offering
.
To
this
,
our
Lord
first
made
this
Answer
;
Suppose
ye
that
those
Galileans
were
Sinners
above
all
the
Galileans
,
because
they
suffered
such
things
?
I
tell
you
nay
,
but
except
ye
repent
,
ye
shall
all
likewise
perish
.
Or
those
Eighteen
,
upon
whom
the
Tower
in
Siloam
fell
and
slew
them
(
another
sad
Accident
that
had
lately
happen'd
)
think
ye
that
they
were
Sinners
above
all
that
dwelt
in
Jerusalem
?
I
tell
you
nay
,
but
except
ye
repent
,
ye
shall
all
likewise
perish
.
And
then
he
added
this
Parable
,
that
he
might
further
enforce
the
Necessity
of
a
speedy
Repentance
and
Amendment
of
Life
in
all
Men
;
in
order
to
their
escaping
the
Just
Judgment
of
God
in
this
World
,
and
the
Eternal
Punishments
of
Sin
in
the
next
.
From
what
our
Lord
said
to
his
Disciples
upon
the
sad
Fate
of
the
Galileans
,
and
those
slain
by
the
Tower
in
Siloam
,
think
ye
that
they
were
Sinners
above
all
,
&c.
we
may
,
before
we
proceed
to
consider
the
Parable
,
learn
this
short
,
but
excellent
Lesson
;
namely
,
That
when
sudden
ill
Accidents
befall
our
Neighbours
,
we
do
not
presently
make
Conclusion
,
as
is
too
often
done
,
(
especially
where
there
has
been
any
Enmity
or
Difference
between
the
Parties
)
that
God
has
met
with
them
by
his
Judgments
for
some
Extraordinary
Wickedness
of
theirs
,
and
pronounce
them
worse
Men
than
our selves
,
or
others
that
escape
,
because
they
suffer
such
things
;
for
this
is
a
very
rash
and
uncharitable
Sentence
,
and
may
be
far
from
Truth
:
But
rather
,
by
God's
Severity
upon
others
,
be
inclined
to
reflect
upon
our
selves
,
and
humble
our selves
before
him
for
our
own
Iniquities
;
and
entirely
resolve
to
forsake
every
Evil
Way
,
lest
we
likewise
fall
under
the
like
Expresses
of
his
Vengeance
in
this
World
,
or
of
infinitely
worse
in
that
which
is
to
come
.
In
the
Parable
it self
,
is
represented
God's
Method
of
Proceeding
with
Sinners
now
under
the
Gospel
from
first
to
last
;
and
it
is
this
.
First
,
He
plants
them
in
his
Vineyard
,
the
Church
of
Christ
;
that
there
,
by
the
good
Cultivating
of
the
Ministers
of
his
Kingdom
,
and
the
refreshing
Influences
of
his
Blessed
Spirit
upon
their
Souls
,
they
may
become
Fruitful
of
such
good
Works
,
as
may
fit
and
prepare
them
for
the
Enjoyments
of
his
Heavenly
Kingdom
;
to
which
in
due
season
,
they
are
to
be
transplanted
.
After
they
are
thus
plac'd
in
his
Vineyard
,
and
Cultivated
by
the
Sermons
of
the
Gospel
,
he
looks
for
a
proportionable
Fruitfulness
from
them
;
and
that
after
all
his
Care
and
Goodness
to
them
,
they
would
for
their
Part
make
him
a
due
Return
of
the
Fruits
of
Evangelical
Righteousness
:
As
,
when
a
Tree
is
remov'd
from
a
Poorer
to
a
Richer
Soil
,
and
much
Care
and
Husbandry
used
about
it
,
't
is
expected
it
should
grow
and
flourish
accordingly
,
and
bring
forth
more
and
better
Fruit.
After
God
has
,
with
much
Patience
and
Forbearance
,
yearly
sought
for
Fruit
from
them
,
and
is
as
often
disappointed
;
his
Wisdom
and
his
Justice
prompt
him
to
rid
his
Vineyard
of
the
Incumbrance
of
those
Unprofitable
Trees
,
to
remove
from
the
Society
of
his
Faithful
Disciples
,
those
that
are
a
Trouble
and
a
Scandal
to
them
;
and
as
Barren
Trees
are
laid
aside
to
be
burnt
,
so
to
consign
them
to
those
everlasting
Burnings
prepar'd
for
the
Devil
and
his
Angels
.
But
,
though
in
Justice
he
purposes
the
Destruction
of
the
Unfruitful
,
yet
his
infinite
Mercy
,
through
the
Intercession
of
the
Compassionate
Jesus
(
the
Dresser
of
this
his
Vineyard
,
the
Head
and
Governor
of
the
Christian
Church
)
inclines
him
to
a
still
farther
Forbearance
till
they
shall
be
cultivated
and
manur'd
afresh
,
by
the
again
repeated
Instructions
and
Exhortations
of
his
Servants
the
Ministers
of
the
Gospel
,
and
the
reiterated
Motions
of
the
Blessed
Spirit
of
Life
and
Holiness
.
And
then
,
if
they
bear
Fruit
well
,
Happy
will
it
be
for
them
;
but
if
not
,
after
that
he
will
cut
them
down
,
and
utterly
destroy
them
.
Of
each
of
these
Particulars
we
shall
now
discourse
in
their
Order
.
The
first
is
,
God's
wondrous
Care
and
Tenderness
of
Sinners
in
Planting
them
in
his
Vineyard
,
as
the
Parable
expresses
it
;
that
is
,
receiving
them
into
the
Church
of
Christ
,
where
they
are
cultivated
by
the
Ministers
of
his
Kingdom
,
and
their
Souls
water'd
with
gentle
Showers
from
Above
,
the
blessed
Influences
of
the
Holy
Spirit
,
that
they
may
Flourish
and
become
Fruitful
of
such
good
Works
as
may
prepare
them
for
the
Felicities
of
Heaven
,
to
which
in
due
time
they
shall
be
Transplanted
.
Before
the
Coming
of
our
Saviour
,
the
Jewish
Church
was
God's
Vineyard
,
his
peculiar
Inclosure
,
and
the
Subject
of
his
more
immediate
Care
and
Government
;
and
all
but
the
Seed
of
Jacob
were
excluded
as
wild
uncultivated
Trees
,
and
left
to
Themselves
in
the
Wilderness
of
the
World
:
For
so
,
in
a
spiritual
Sense
,
was
all
but
the
Land
of
Jewry
,
the
Lot
of
their
Inheritance
.
Afterwards
,
when
the
Fullness
of
Time
was
come
,
that
God
would
take
Pity
upon
the
whole
Race
of
Adam
,
and
receive
all
Mankind
to
his
Favour
;
he
then
enlarg'd
that
his
Vineyard
,
and
gave
a
Free
Admittance
to
all
that
would
submit
to
the
Culture
and
Government
of
his
Eternal
Son
;
whom
he
sent
to
break
down
the
former
Inclosure
,
and
make
it
more
capacious
,
even
as
large
as
the
World
it self
,
and
committed
it
to
his
Management
,
made
him
the
great
Dresser
of
this
Vineyard
,
the
Head
and
Governour
of
this
Universal
Church
;
that
through
his
excellent
Directions
,
and
the
Care
and
Industry
of
his
Servants
,
and
the
Decrees
from
Above
of
his
Divine
Grace
and
Assistance
:
And
above
all
,
through
the
wondrous
Efficacy
of
his
Precious
Blood
,
with
which
he
plentifully
enrich'd
this
his
new
Plantation
,
it
might
thrive
and
flourish
,
and
bring
forth
Fruit
meet
for
him
by
whom
it
was
dress'd
,
even
the
Fruits
of
the
Spirit
,
and
such
as
are
meet
for
Repentance
,
such
as
may
advance
the
Glory
of
God
by
the
Salvation
of
innumerable
Souls
,
that
none
made
after
his
Image
might
perish
,
but
all
come
to
Everlasting
Life
.
God's
Vineyard
then
being
thus
enlarg'd
,
and
his
Church
now
no
longer
confin'd
to
a
Corner
of
the
World
,
but
by
the
Coming
of
Christ
made
Universal
,
that
all
men
might
come
to
the
Knowledge
of
the
Truth
;
Man
is
again
,
as
't
were
,
seated
in
Paradise
,
and
reconciled
to
God
:
'T
is
again
put
into
his
Power
to
continue
in
his
Makers
Favour
,
and
after
a
Happy
Life
in
this
World
,
to
be
transplanted
into
that
Heavenly
Country
,
where
is
the
Residence
of
the
Divine
Majesty
,
and
Rivers
of
ineffable
Pleasures
which
flow
for
evermore
.
As
through
the
Disobedience
of
the
first
Adam
Mankind
was
driven
out
of
Paradise
,
and
doom'd
to
Live
and
Labour
amongst
Briars
and
Thorns
,
as
under
the
Displeasure
of
his
Creator
,
and
then
to
Dye
and
Return
to
his
Dust
;
so
through
the
Obedience
of
the
second
Adam
,
even
to
the
Death
of
the
Cross
,
through
the
Merits
of
his
Blood
,
and
the
Atonement
of
his
Sacrifice
,
all
that
sad
Sentence
and
Condemnation
is
,
in
a
spiritual
Sense
,
revers'd
,
and
we
are
again
planted
in
the
Vineyard
and
Garden
of
God
,
recall'd
from
the
Portion
of
Thorns
and
Briars
,
and
restor'd
to
the
Favour
of
our
Creator
,
and
at
length
to
change
this
Corruptible
for
Incorruptible
,
this
Dishonour
and
Weakness
for
Glory
and
Power
,
this
Natural
for
a
Spiritual
Body
,
this
Mortal
Life
for
Immortality
;
and
by
this
means
is
brought
to
pass
the
Saying
that
is
written
,
Death
is
swallowed
up
in
Victory
.
O
Blessed
Alteration
!
O
happy
Change
of
Misery
and
Shame
for
Happiness
and
Glory
!
O
the
Miraculous
Love
and
Goodness
of
God
to
Mankind
,
in
thus
commiserating
our
deplorable
Condition
,
and
delivering
us
from
the
Power
of
Darkness
,
and
translating
us
into
the
Kingdom
of
his
Dear
Son
,
and
making
us
meet
to
be
Partakers
of
the
Inheritance
of
the
Saints
in
Light
!
Happy
are
they
who
have
heard
of
these
Glad
Tidings
,
and
are
planted
in
this
Spiritual
Vineyard
,
and
under
the
Care
and
Cultivation
of
the
great
Dresser
of
it
Christ
Jesus
,
who
have
such
great
Helps
and
Assistances
to
bring
forth
fruit
unto
Holiness
,
and
consequently
such
full
Assurance
of
Hope
,
End
will
be
Everlasting
Life
.
Let
Them
give
Thanks
from
the
Bottom
of
their
Hearts
,
whom
the
Lord
hath
thus
Redeem'd
,
and
deliver'd
from
the
Hand
of
the
Infernal
Enemy
,
and
be
telling
of
his
Salvation
from
Day
to
Day
:
And
let
us
of
these
Happy
Islands
,
in
the
first
place
,
magnifie
him
for
this
his
Infinite
Goodness
;
for
none
have
had
a
greater
share
of
it
than
we
,
none
better
Planted
nor
better
Cultivated
,
than
the
Members
of
this
Church
of
England
;
and
(
which
does
much
advance
the
Blessing
)
none
were
in
a
more
sad
and
deplorable
Condition
than
the
Inhabitants
of
these
Islands
before
the
Preaching
of
the
Gospel
.
And
indeed
,
what
the
Prophet
Isaiah
says
of
God's
dealing
with
the
Jewish
Church
,
which
was
then
his
Vineyard
,
What
could
have
been
done
more
to
his
Vineyard
that
he
hath
not
done
in
it
?
He
hath
planted
it
in
a
very
fruitful
Hill
,
and
fenced
it
by
his
Providence
from
the
Incursions
of
its
Enemies
,
and
gather'd
out
the
Stones
thereof
,
purg'd
it
from
scandalous
Heresies
and
Superstitions
,
which
are
Stones
of
Stumbling
and
Rocks
of
Offence
,
and
built
a
Tower
in
the
midst
of
it
,
guarded
it
with
the
Civil
Power
,
making
Kings
its
Nursing
Fathers
,
and
Queens
its
Nursing
Mothers
,
and
made
a
Wine-press
in
it
,
furnish'd
it
with
all
Necessaries
of
Holy
Instruction
,
and
the
Service
of
an
Excellent
Ministry
,
to
inforce
the
great
Truths
of
Religion
,
and
lay
all
the
Beauties
and
Excellencies
of
it
before
the
People
.
And
now
,
what
could
have
been
done
more
for
this
Church
than
the
Lord
has
already
done
for
it
?
And
what
an
inestimable
Happiness
is
it
that
we
enjoy
,
who
were
Born
in
this
Church
,
early
Consecrated
to
God
in
Baptism
,
and
thereby
planted
in
this
Vineyard
,
and
sed
with
the
sincere
and
unmix'd
Milk
of
the
Word
,
plainly
and
without
Reserve
,
or
the
cunning
Craftiness
of
Men
that
lye
in
wait
to
deceive
:
We
are
invited
to
a
Frequent
and
Entire
Reception
of
the
Sacrament
of
the
Lord's
Supper
,
that
great
Conveyance
of
the
Divine
Grace
and
Aid
,
and
have
as
many
,
and
as
moving
Exhortations
to
live
up
to
our
Holy
Profession
,
as
are
enjoy'd
by
any
Part
of
the
Christian
World
.
What
an
inestimable
Happiness
is
this
!
And
what
great
Reason
have
we
,
as
to
bless
God
for
this
his
unspeakable
Goodness
to
us
,
so
to
bring
forth
the
Fruits
of
Righteousness
in
great
Abundance
?
'T
is
but
Just
and
Right
that
we
should
do
it
,
and
God
expects
it
from
All
that
are
Planted
in
his
Vineyard
,
much
more
from
such
as
have
had
extraordinary
Care
and
Cultivation
bestow'd
upon
them
,
as
we
have
had
.
For
so
,
in
the
Second
Place
,
we
find
in
this
Parable
,
that
the
Owner
of
the
Vineyard
came
to
the
Fig-Tree
he
had
planted
in
it
,
expecting
Fruit
from
it
.
The
Fruit
that
God
expects
from
Christians
that
have
enjoy'd
the
Means
of
Grace
and
spiritual
Improvement
,
is
that
which
is
call'd
Fruit
meet
for
Repentance
,
and
the
Fruits
of
the
Spirit
.
Fruits
meet
for
Repentance
,
are
the
Advances
to
a
New
and
Spiritual
Life
,
such
as
shall
demonstrate
a
sincere
Renovation
and
Change
of
Mind
,
a
Turning
from
a
Course
of
Rebellion
against
God
,
and
Hatred
of
him
,
to
entire
Obedience
to
him
,
and
hearty
Love
.
But
he
that
to
the
Profession
of
Christianity
adds
Debauchery
of
Manners
,
and
instead
of
bringing
forth
the
Fruits
of
the
Spirit
,
such
as
Love
,
Joy
,
Peace
,
Long-Suffering
,
Gentleness
,
Goodness
,
Faith
,
Meekness
,
Temperance
,
and
such
like
;
Drudges
in
the
Works
of
the
Flesh
,
such
as
Adultery
,
Fornication
,
Uncleanness
,
Lasciviousness
,
Idolatry
,
Witchcraft
,
Hatred
,
Variance
,
Emulations
,
Wrath
,
Strife
,
Seditions
,
Heresies
,
Envyings
,
Murthers
,
Drunkenness
,
and
such
like
;
such
Men
as
these
are
,
as
St.
Jude
expresses
it
,
Trees
,
whose
Fruit
withereth
,
without
Fruit
,
twice
dead
,
or
dead
a
second
Time
after
they
were
enliven'd
by
the
Grace
of
Christ
,
and
planted
in
his
Vineyard
,
where
they
might
have
lived
and
flourish'd
and
brought
forth
much
Fruit
,
well
pleasing
unto
God
;
and
by
this
their
Barrenness
,
are
as
't
were
pluck'd
up
by
the
Roots
,
and
to
whom
is
reserv'd
the
Blackness
of
Darkness
for
ever
,
and
whose
End
is
to
be
burn'd
.
When
our
Lord
,
as
he
was
returning
from
Bethany
to
Jerusalem
,
saw
a
Fig-Tree
at
a
Distance
,
very
promising
and
full
of
Leaves
,
and
went
to
it
,
expecting
to
find
Fruit
upon
it
;
but
finding
nothing
thereon
but
Leaves
only
,
curs'd
it
and
said
unto
it
,
let
no
Fruit
grow
on
thee
henceforward
for
ever
;
he
plainly
enough
told
the
World
,
that
the
Profession
of
Christianity
must
always
be
attended
with
the
Fruits
of
Piety
,
that
he
expects
to
find
it
so
,
and
will
severely
punish
where
he
finds
it
otherwise
.
The
Leaves
of
a
Fig-Tree
are
broad
and
strong
,
and
hang
thick
,
and
are
of
a
lovely
Colour
,
and
therefore
very
apt
to
represent
the
Profession
of
Christianity
,
which
makes
the
fairest
Appearance
of
any
Religion
that
was
ever
taught
the
World
,
and
the
Title
of
a
Christian
does
include
all
that
can
be
suppos'd
excellent
and
good
in
a
Man
.
But
,
as
the
Fig-Tree
,
besides
flourishing
Leaves
,
bears
a
Delicious
Fruit
,
and
has
always
upon
it
Fruit
coming
to
Maturity
;
so
Christianity
must
not
be
all
Shew
and
Profession
,
but
the
Fruits
of
Holiness
must
appear
as
well
as
the
Leaves
of
Fair
Speeches
,
and
the
outward
Performance
of
some
of
the
more
Customary
and
Publick
Duties
of
it
;
and
,
as
is
observ'd
in
the
Fig-Tree
,
there
must
always
be
some
Fruit
growing
to
Ripeness
and
Perfection
:
God
expects
to
find
it
so
,
and
where
he
is
disappointed
,
the
Fate
of
the
Barren
Fig-Tree
will
be
their
Portion
.
We
are
all
of
us
too
apt
with
our
first
Parents
,
to
cover
our
Spiritual
Nakedness
with
Fig-leaves
,
and
by
tacking
together
a
few
External
Observances
of
Religion
,
think
to
hide
our
Shame
,
and
pass
for
good
Servants
and
Disciples
of
the
Lord
Jesus
:
But
this
is
too
thin
a
covering
to
conceal
our
Vileness
from
his
Eye
,
to
whom
all
things
lie
naked
and
open
,
and
who
knows
the
very
Secrets
of
the
Heart
.
He
that
is
indeed
a
Follower
of
Christ
,
and
loves
him
in
Sincerity
,
must
walk
as
he
walk'd
,
imitating
his
Example
,
and
treading
in
his
Blessed
Steps
,
departing
from
all
Iniquity
,
denying
himself
and
all
his
vile
Lusts
and
Affections
,
obeying
chearfully
the
Holy
Commands
of
his
great
Lord
,
and
giving
all
diligence
to
add
to
his
Faith
Virtue
,
and
to
Virtue
Knowledg
,
and
to
Knowledg
Temperance
,
and
to
Temperance
Patience
and
to
Patience
Godliness
,
and
to
Godliness
Brotherly
Kindness
,
and
to
Brotherly
Kindness
Charity
;
for
if
these
things
be
in
us
and
abound
,
they
make
us
that
we
shall
be
neither
Barren
nor
Unfruitful
in
the
Knowledge
of
our
Lord
Jesus
Christ
;
And
he
only
that
has
thus
his
Fruit
unto
Holiness
,
shall
in
the
End
attain
Everlasting
Life
.
'T
is
Fruit
then
,
God
expects
from
Christians
,
not
Leaves
;
not
the
Form
of
Godliness
,
but
the
Power
of
it
;
not
to
be
call'd
Lord
,
Lord
,
but
to
have
his
Commands
Obeyed
.
But
,
since
God
is
infinitely
full
already
,
and
can
receive
no
Addition
to
his
Inexhaustible
Store
;
since
our
Goodness
extendeth
not
to
him
,
neither
is
it
any
Profit
to
him
that
we
make
our
Way
perfect
:
It
will
not
be
amiss
to
enquire
upon
what
Accounts
God
so
strictly
and
indispensibly
requires
that
we
should
be
Fruitful
?
And
't
is
upon
our
own
Account
that
we
might
be
happy
in
this
World
,
and
made
capable
of
enjoying
the
Glories
and
Felicities
of
the
Kingdom
of
Heaven
.
First
,
God
expects
the
Fruits
of
Righteousness
from
all
that
name
the
Name
of
Jesus
,
and
are
planted
in
his
Vineyard
,
that
they
may
be
happy
in
this
World
.
'T
is
the
great
Design
of
our
good
God
to
make
his
Creatures
happy
;
and
because
we
are
plac'd
in
this
World
to
fit
and
prepare
our selves
for
Heaven
,
and
are
to
spend
a
Life
here
below
;
he
has
given
us
a
Rule
,
which
,
if
we
walk
by
,
we
shall
be
happy
here
as
well
as
in
the
world
above
;
and
which
,
if
we
disregard
and
deviate
from
,
a
double
Misery
will
be
our
Portion
.
And
in
this
God
deals
with
us
as
a
wise
and
good
Parent
with
his
Children
;
he
keeps
them
close
to
what
will
conduce
to
their
Happiness
,
though
he
himself
receives
no
other
Benefit
by
it
,
than
the
Hope
of
seeing
his
Off
spring
happy
.
'T
is
for
this
Reason
that
our
Saviour
,
the
great
Dresser
of
God's
Vineyard
,
and
his
Servants
,
the
Apostles
,
so
often
press
the
Observance
of
such
Rules
as
have
chiefly
Relation
to
the
Comfortable
Living
in
this
World
;
as
with
Relation
to
others
,
Mercifulness
,
Charity
,
Meekness
,
Forbearance
,
and
Forgiveness
of
Injuries
,
Peaceableness
,
Compassion
and
Pity
,
together
with
exact
Justice
and
Honesty
;
without
which
there
would
be
be
no
Comfort
of
Society
;
and
Men
would
be
like
so
many
Wild
Beasts
,
preying
upon
and
devouring
one
another
.
And
with
Relation
to
our
selves
,
we
are
taught
Temperance
,
and
Sobriety
,
and
Chastity
,
and
Moderation
in
all
things
,
Contentment
of
Mind
,
Patience
,
and
the
like
;
without
which
,
neither
a
Man's
Mind
or
Body
would
be
at
Ease
,
nor
taste
any
Comfort
and
Happiness
in
Life
.
Indeed
,
God
has
been
pleas'd
to
annex
the
Rewards
of
Heaven
to
the
sincere
and
constant
Practice
of
these
Virtues
,
as
a
further
Encouragement
to
Men
chearfully
and
diligently
to
set
about
them
;
but
't
is
the
Happiness
of
this
World
that
they
have
a
direct
Influence
upon
,
and
are
therefore
commanded
,
and
therefore
encourag'd
,
that
much
Sin
and
Misery
might
be
prevented
,
and
Men
might
be
happy
in
this
lower
World
.
For
,
as
for
the
contrary
Vices
,
as
Cruelty
and
Unmercifulness
,
Rage
and
Intemperate
Anger
,
Uncharitableness
and
Revenge
,
Strife
and
Envy
,
Injustice
and
Oppression
,
and
the
like
;
these
would
make
a
Hell
upon
Earth
,
and
quite
destroy
Society
and
all
the
Comforts
of
it
,
and
make
the
World
like
a
Desert
,
and
force
Men
to
the
Shelter
of
Rocks
and
Mountains
,
and
Dens
and
Caves
of
the
Earth
:
And
where-ever
they
should
go
,
if
Intemperance
and
ungovern'd
Lust
,
and
Inordinate
Desire
and
Use
of
the
Gratifications
of
Sense
,
Discontent
and
Anxiety
of
Mind
,
Impatience
,
and
the
like
,
should
follow
them
;
their
Misery
would
be
endless
,
and
Happiness
an
utter
Stranger
to
them
.
And
therefore
,
as
much
as
the
Happiness
of
Life
is
to
be
valu'd
,
so
much
are
we
bound
to
praise
and
adore
the
Infinite
and
Disinteressed
Goodness
of
God
,
who
hath
given
us
such
Rules
of
Living
as
if
observ'd
,
will
procure
that
Happiness
;
and
who
besides
,
that
we
may
not
fail
to
observe
them
,
has
over
and
above
propos'd
to
us
ineffably
Glorious
Rewards
in
Heaven
if
we
do
,
and
threatned
as
great
a
Misery
in
Hell
if
we
do
not
.
That
is
,
he
has
done
all
that
is
possible
to
be
done
to
make
a
free
Agent
happy
in
the
World
that
now
is
,
as
well
as
that
which
is
to
come
;
and
therefore
't
is
highly
reasonable
that
we
give
all
possible
Praise
and
Thanksgiving
to
that
his
Infinite
Goodness
,
and
use
all
possible
Diligence
to
co-operate
with
his
Gracious
Intentions
for
our
Good
;
for
't
is
our
Happiness
that
will
be
promoted
by
it
,
not
his
.
And
this
is
the
first
Reason
why
God
so
indispensibly
requires
of
us
the
Fruits
of
Righteousness
,
because
't
is
impossible
we
should
be
happy
even
in
this
World
without
them
.
A
second
Reason
of
this
is
,
because
otherwise
't
is
impossible
we
should
be
happy
in
the
next
Life
.
The
Happiness
of
the
next
Life
,
we
are
well
assur'd
,
consists
in
an
intimate
Vision
and
Enjoyment
of
God
;
who
is
the
Fountain
of
Excellency
and
Perfection
,
and
consequently
of
Bliss
;
and
God
being
an
infinitely
Pure
and
Holy
Being
;
and
it
being
necessary
to
Enjoyment
,
that
there
should
be
a
Correspondence
and
Agreeableness
between
the
Object
and
the
Faculty
;
no
Soul
but
what
is
Pure
and
Holy
,
is
capable
of
enjoying
a
Pure
and
Holy
God
.
The
Soul
therefore
of
every
Man
,
being
,
since
the
Fall
of
Adam
,
stain'd
and
polluted
,
full
of
vile
Affections
and
Lusts
,
such
as
render
it
uncapable
of
so
pure
and
Divine
a
Happiness
;
't
is
necessary
that
it
should
be
refined
and
purified
,
and
have
Heavenly
Affections
and
Desires
planted
in
the
Room
of
those
Vile
and
Brutish
ones
,
and
recover
the
Divine
Likeness
which
has
been
so
shamefully
defac'd
,
that
so
at
length
,
by
the
Actual
Excercise
of
the
Divine
Life
here
,
we
may
become
,
in
some
Measure
,
capable
of
enjoying
the
Celestial
Happiness
that
flows
from
the
Contemplation
and
Love
of
the
Supreme
Good
.
Or
,
in
the
Words
of
St.
John
,
that
being
like
him
in
this
State
of
Probation
,
we
may
be
prepar'd
to
see
see
him
as
he
is
,
in
the
Regions
of
Glory
.
And
this
,
an
Observance
of
the
Precepts
of
our
Holy
Religion
will
effect
;
and
they
were
therefore
given
that
they
might
effect
it
.
We
are
exhorted
to
be
poor
in
Spirit
,
humble
and
resign'd
to
the
Will
of
God
,
that
so
we
may
be
conducted
safely
to
the
Kingdom
of
Heaven
;
to
hunger
and
thirst
after
Righteousness
,
that
we
may
be
fill'd
with
Grace
here
,
and
Glory
hereafter
;
to
mourn
for
our
former
Vileness
,
and
Degeneracy
,
and
Estrangement
from
God
,
and
flee
from
all
Wickedness
,
and
sincerely
endeavour
a
Reformation
,
that
so
we
may
be
comforted
in
the
Day
of
Retribution
,
and
,
as
good
and
faithful
Servants
,
be
receiv'd
into
the
Joy
of
our
Lord
.
We
are
urg'd
to
Purity
of
Heart
that
we
may
see
God
,
to
be
holy
as
he
is
holy
,
perfect
as
he
is
perfect
,
pure
as
he
is
pure
,
because
he
hates
Iniquity
,
and
into
his
Presence
no
unclean
thing
can
enter
,
and
without
Holiness
no
Man
can
see
the
Lord
.
So
that
the
Reason
why
God
requires
that
we
should
bring
forth
Fruit
unto
Holiness
,
is
,
that
the
end
may
be
everlasting
Life
.
These
are
the
Reasons
why
God
so
strictly
and
indispensibly
requires
that
we
should
be
fruitful
of
good
Works
,
after
he
has
planted
us
in
his
Vineyard
,
and
cultivated
us
by
his
Blessed
Son
,
and
his
Servants
the
Apostles
,
and
their
Successors
,
the
Bishops
,
and
other
Inferiour
Ministers
of
his
Kingdom
.
O
that
Men
would
therefore
praise
the
Lord
for
his
Goodness
,
and
declare
the
Wonders
that
he
doth
for
the
Children
of
Men
!
Psal.
107.8
.
The
third
thing
this
Parable
informs
us
of
,
is
God's
Long-Suffering
towards
Sinners
,
and
that
,
though
he
does
indeed
expect
the
Fruits
of
Righteousness
from
those
that
are
planted
in
his
Spiritual
Vineyard
,
the
Christian
Church
,
yet
he
expects
it
with
much
Patience
and
Forbearance
;
and
is
not
so
extremely
rigid
as
to
punish
for
the
first
Disappointment
he
meets
with
,
but
waits
still
further
to
see
if
Time
will
work
Amendment
:
And
this
is
express'd
in
the
Parable
,
by
the
Lord
of
the
Vineyard
,
his
coming
three
Years
seeking
Fruit
on
his
Fig.
Tree
,
and
still
finding
none
.
Of
this
Long-Suffering
and
Forbearance
of
God
,
every
Sinner
that
is
yet
alive
is
an
Argument
.
Which
of
the
best
of
us
have
not
been
less
fruitful
than
we
ought
to
have
been
,
and
then
God
may
with
the
greatest
Reason
expect
from
us
,
considering
the
Means
of
Improvement
that
we
have
enjoy'd
;
and
this
not
only
for
three
Years
,
but
for
three
many
times
repeated
?
How
many
have
been
wholly
unfruitful
,
and
that
for
Scores
of
Years
,
notwithstanding
all
the
Care
and
Cultivation
of
God's
Ministers
;
and
have
been
all
the
while
in
the
Service
of
the
great
Adversary
of
God
and
Man
,
doing
Despight
to
the
Holy
Spirit
,
Slaves
to
their
vile
Passions
and
Lusts
,
without
Thought
of
Religion
,
and
without
God
in
the
World
:
And
yet
,
through
God's
Infinite
Mercy
and
Long-Suffering
,
are
repriev'd
from
Destruction
,
and
still
in
Possibility
of
Salvation
,
upon
their
intire
Repentance
,
and
bringing
forth
Fruits
meet
for
it
for
the
Future
!
As
many
Years
as
a
Sinner
has
liv'd
since
he
could
discern
between
Good
and
Evil
,
so
long
has
God
expected
Fruit
from
him
,
and
so
often
been
disappointed
,
and
so
long
patiently
forborn
him
;
and
considering
how
hateful
Sin
is
to
God
,
how
highly
provoking
it
is
for
his
Creatures
that
have
receiv'd
their
Being
from
him
,
and
all
the
Blessings
they
have
since
enjoy'd
;
nay
,
for
whom
his
only
Son
in
wondrous
Love
,
shed
his
most
Precious
Blood
,
that
he
might
purchase
to
himself
a
peculiar
People
,
zealous
of
good
Works
;
and
who
have
been
so
long
planted
in
his
Vineyard
,
and
dress'd
with
the
greatest
Publick
Care
and
Tenderness
,
so
that
nothing
on
God's
Side
is
wanting
to
their
Happiness
;
considering
how
provoking
't
is
for
Creatures
,
under
such
strong
Obligations
,
to
serve
and
obey
him
to
the
utmost
of
their
Powers
,
obstinately
and
continually
for
so
many
Years
to
rebel
against
him
:
'T
is
indeed
a
Miracle
of
Divine
Forbearance
that
any
wilsul
Sinner
is
on
this
Side
Hell
.
But
,
to
our
unspeakable
Comfort
,
and
our
unspeakable
Shame
too
,
so
it
is
;
and
still
this
is
the
Voice
of
the
Father
of
Compassions
,
Turn
ye
,
turn
ye
,
from
your
evil
Ways
,
for
why
will
ye
die
O
House
of
Israel
!
'T
is
indeed
of
the
Lord's
Mercies
only
that
we
are
not
consum'd
,
and
because
his
Compassions
fail
not
,
but
are
new
every
Morning
;
but
,
though
to
him
belong
Mercies
and
Forgivenesses
,
yet
to
us
nothing
but
Shame
and
Confusion
of
Face
;
who
have
turn'd
our
Backs
so
long
upon
such
Infinite
Long-Suffering
and
Forbearance
,
and
have
resus'd
to
be
intreated
to
our
Happiness
.
But
let
us
not
be
deceiv'd
,
God's
Spirit
will
not
always
in
this
Manner
strive
with
us
;
and
he
that
still
despises
the
Riches
of
this
his
Goodness
,
led
to
Repentance
,
but
after
his
Hardness
and
Impenitent
Heart
,
treasureth
up
to
himself
Wrath
against
the
Day
of
Wrath
,
and
Revelation
of
the
Righteous
Judgment
of
God
,
who
will
render
to
every
Man
according
to
his
Deeds
:
Indignation
and
Wrath
,
Tribulation
and
Anguish
,
shall
at
length
(
as
slowly
as
it
moves
)
certainly
overtake
him
,
and
crush
him
into
Ruine
.
For
so
,
in
the
next
Place
we
are
told
in
this
Parable
,
That
when
the
Lord
of
the
Vineyard
had
long
expected
Fruit
from
his
Fig
Tree
,
and
still
found
none
;
he
said
,
Cut
it
down
,
why
cumbereth
it
the
Ground
?
And
indeed
,
God's
Forbearance
and
Long-Suffering
of
Sinners
,
is
so
far
from
being
an
Encouragement
to
them
to
go
on
still
in
their
Wickedness
;
that
,
if
they
rightly
consider
it
,
't
is
a
prevailing
Motive
to
a
speedy
and
sincere
Repentance
.
For
Forbearance
does
imply
a
preceding
Guilt
and
Obnoxiousness
to
Punishment
;
which
,
though
respited
for
a
Time
,
is
not
wholly
remitted
;
but
if
it
be
ineffectual
to
the
Reformation
of
the
Sinner
,
will
be
at
length
pour'd
down
in
full
Measure
upon
his
Head
.
And
therefore
,
when
a
wicked
Man
reflects
upon
his
evil
Course
of
Life
,
and
withall
sees
himself
as
yet
forborn
by
the
offended
Majesty
of
Heaven
,
and
that
he
lives
as
securely
as
better
Men
;
if
his
Lusts
have
not
quite
blinded
his
Reason
,
he
must
needs
conclude
that
this
Forbearance
of
so
Just
and
Holy
a
God
,
who
infinitely
hates
Iniquity
,
and
is
resolv'd
to
punish
it
,
and
has
declar'd
that
he
will
not
finally
spare
the
guilty
;
is
only
in
order
to
his
Amendment
,
that
so
he
may
have
Time
to
review
the
Actions
of
his
past
Life
,
and
attend
to
the
Miserable
Consequences
of
them
,
and
so
be
inclin'd
to
return
to
that
Obedience
to
God
which
hitherto
he
has
so
shamefully
neglected
;
because
,
if
he
still
persists
in
his
Rebellion
against
his
Maker
,
and
is
Incorrigible
,
Mercy
shall
be
turn'd
into
Judgment
,
Destruction
shall
overtake
him
like
an
armed
Man
,
and
he
shall
not
escape
.
The
Divine
Justice
in
this
Case
may
be
compar'd
to
the
Course
of
a
River
;
it
may
be
damm'd
up
and
its
Progress
hindred
for
a
Time
;
but
unless
its
Stream
be
diverted
some
other
Way
,
't
will
swell
till
at
last
it
bear
down
the
Obstacle
,
and
rush
on
with
greater
Violence
for
being
interrupted
in
its
Way
:
So
here
,
the
great
Benignity
and
Compassion
of
God's
Nature
may
sometimes
interpose
between
the
Stroke
of
Justice
,
and
the
wretched
Offender
,
to
see
if
he
will
repent
and
do
no
more
wickedly
,
that
so
the
Divine
Nemesis
may
steer
another
Course
;
but
if
all
this
prove
at
length
to
no
Purpose
,
if
the
Man
refuse
to
return
and
seek
after
God
,
he
will
whet
his
Sword
and
make
ready
his
Arrows
against
the
Face
of
him
,
Vengeance
shall
then
have
its
free
Course
,
and
Torrents
of
God's
enflam'd
Anger
shall
overwhelm
his
Soul
for
ever
.
There
are
many
Places
in
Scripture
to
this
Purpose
,
and
which
are
so
obvious
to
every
Attentive
Reader
,
that
they
need
not
be
here
recited
:
And
truly
,
irreclaimable
Sinners
are
so
great
a
Dishonour
to
God
,
and
Disparagement
to
Religion
,
and
like
a
Contagious
Pest
to
Society
,
that
they
deserve
to
be
remov'd
to
a
Place
more
proper
for
them
,
the
Habitations
of
the
Devil
and
his
Angels
.
But
still
the
Compassionate
Jesus
is
our
Intercessor
;
and
when
,
after
God's
long
abus'd
Forbearance
Justice
is
ready
to
strike
,
he
pleads
in
Vertue
of
his
Blood
for
a
still
longer
Reprieve
:
Hoping
that
at
length
the
Sinner
may
be
awaken'd
by
the
Sermons
of
the
Gospel
,
and
the
inward
Motions
and
Excitations
of
the
Spirit
of
Life
and
Holiness
,
and
see
and
fear
his
Danger
,
and
return
by
Repentance
,
and
do
no
more
wickedly
.
For
so
in
the
next
Place
't
is
said
in
the
Parable
,
that
when
the
Lord
of
the
Vineyard
gave
Order
that
the
Barren
Fig-Tree
should
be
cut
down
,
the
Dresser
of
the
Vineyard
,
by
whom
our
Saviour
is
represented
,
answering
,
said
unto
him
,
let
it
alone
this
Year
also
,
till
I
shall
dig
about
it
and
dung
it
.
Christ
is
our
merciful
and
faithful
High-Priest
in
things
pertaining
to
God
,
to
make
Reconciliation
for
the
Sins
of
the
People
,
for
he
knows
our
Infirmities
,
and
in
that
he
himself
hath
suffer'd
being
tempted
,
he
is
able
also
to
succour
those
that
are
tempted
,
and
ever
liveth
to
make
Intercession
for
us
.
longer
Respite
,
and
promises
to
use
new
Methods
that
we
may
become
fruitful
of
such
good
Works
,
as
will
be
well
pleasing
in
his
Father's
Sight
,
and
accordingly
cultivates
and
manures
our
Souls
with
repeated
Exhortations
to
Repentance
,
presses
the
Discourses
of
his
Ministers
still
more
home
upon
Men's
Consciences
,
and
gives
new
Aids
and
Assistances
of
his
Blessed
Spirit
;
provides
new
Happy
Circumstances
by
his
Providence
for
our
Good
,
such
as
a
Faithful
Instructer
,
Good
Conversation
and
Example
,
Pious
Books
and
Discourses
which
may
warm
and
enliven
a
Sense
of
Religion
in
the
Soul
,
and
awaken
Attention
,
and
soften
the
Heart
of
Stone
,
and
render
it
penetrable
by
the
Arguments
of
the
Gospel
,
and
receptive
of
the
Blessed
Impressions
of
the
Spirit
of
God
:
That
,
as
loosening
the
Mould
about
the
Roots
of
a
Tree
,
and
cherishing
it
with
the
kindly
Warmth
of
Dung
,
is
very
conducive
to
the
spreading
of
its
Fibres
,
and
making
it
flourish
and
grow
fruitful
;
so
,
these
gracious
Methods
of
the
great
Dresser
of
God's
spiritual
Vinevard
,
Christ
Jesus
,
may
so
influence
the
Souls
of
Christians
,
as
to
make
them
bear
much
Fruit
,
to
the
Glory
of
God
,
and
their
own
everlasting
Salvation
.
This
is
the
last
Course
that
can
be
taken
for
a
Sinner's
Safety
;
and
if
this
will
not
prevail
with
him
to
take
care
of
his
Happiness
,
there
is
no
longer
Hope
.
'T
is
like
the
Intercession
of
a
Favourite
for
a
Condemn'd
Criminal
,
upon
Condition
of
his
better
Conversation
for
the
future
;
but
if
he
again
returns
to
his
old
vile
Courses
,
his
Friends
then
abandon
him
,
as
one
that
deserves
to
perish
.
And
so
here
in
the
Parable
,
Christ
the
Beloved
Son
of
God
intercedes
for
a
miserable
Sinner
ready
for
Destruction
,
and
begs
a
Reprieve
for
him
,
to
see
if
Time
and
farther
Care
,
will
cure
his
Wickedness
;
but
if
this
proves
ineffectual
,
there
remains
nothing
but
a
fearful
Expectation
of
Judgment
and
fiery
Indignation
.
His
Intercessor
will
then
give
him
over
for
Desperate
,
and
suffer
Justice
to
take
its
Course
;
for
so
said
the
Dresser
of
the
Vineyard
to
his
Lord
,
If
after
I
have
digg'd
about
it
,
and
dung'd
it
,
it
bear
fruit
well
;
but
if
not
,
then
after
that
thou
shalt
cut
it
down
.
And
this
,
in
the
last
Place
,
represents
to
us
the
deplorable
Condition
of
such
,
as
after
all
the
Methods
of
Grace
for
their
Reformation
,
are
still
hardned
in
their
Wickedness
;
Christ
will
no
more
appear
in
their
Behalf
,
no
more
Thought
shall
be
taken
for
their
Safety
,
but
their
Compassionate
Intercessor
shall
then
become
their
stern
and
inexorable
Judge
.
And
,
when
the
dreadful
Day
of
Doom
shall
come
,
and
the
miserable
Wretches
appear
before
his
Throne
,
to
receive
the
just
Recompense
of
their
obstinate
Impieties
;
then
shall
That
Jesus
who
once
so
earnestly
pleaded
with
God
in
their
Behalf
,
pronounce
the
Dreadful
Sentence
,
Depart
from
me
ye
Cursed
into
Everlasting
Fire
.
Depart
from
me
your
Saviour
,
and
once
compassionate
Mediator
between
God
and
You
;
Be
from
henceforch
and
for
ever
depriv'd
of
all
Hope
of
Redemption
and
Reinstatement
into
the
Favour
of
my
Father
;
Be
banish'd
for
ever
from
all
Intercourse
with
Heaven
,
without
any
Intercessor
,
any
propitiatory
Sacrifice
,
any
Advocate
to
plead
their
Cause
,
and
without
any
Place
for
Repentance
to
Eternal
Ages
:
Depart
to
the
Regions
of
Endless
Horror
and
Despair
,
in
the
Society
of
the
Devil
and
his
Angels
.
And
this
is
but
the
just
Demerit
of
your
Obstinate
Wickedness
,
who
despis'd
the
Goodness
of
God
that
should
have
led
you
to
Repentance
.
This
is
the
sad
End
of
Irreclaimable
Sinners
;
this
is
the
Punishment
of
an
unfruitful
Profession
of
Christianity
:
Wherefore
,
let
those
consider
this
that
forget
God
,
before
it
be
too
late
,
lest
he
pluck
them
away
,
and
there
be
none
to
deliver
them
;
Let
them
no
longer
turn
the
Grace
and
Forbearance
of
God
into
Lasciviousness
,
but
work
out
their
Salvation
with
Fear
and
Trembling
.
For
God
is
just
as
well
as
merciful
;
and
though
slow
to
Wrath
,
and
of
great
Goodness
,
repenting
him
of
the
Evil
,
yet
he
will
by
no
means
clear
the
obstinately
guilty
,
but
to
such
is
a
Consuming
Fire
.
The
PRAYER
.
I.
O
Merciful
God
,
who
hast
planted
me
in
the
Vineyard
of
thy
dear
Son
,
the
Christian
Church
;
and
by
the
Culture
of
thy
Ministers
,
and
the
enlivening
Influences
of
thy
Blessed
Spirit
,
hast
taken
tender
Care
of
my
Growth
,
and
that
I
thrive
and
flourish
in
all
spiritual
Excellencies
till
I
be
fit
to
be
transplanted
to
thy
Heavenly
Paradise
;
I
bless
thy
infinite
Goodness
for
the
Enlargement
of
this
thy
Vineyard
,
so
as
to
extend
even
to
us
,
though
so
remote
from
thy
first
Plantation
;
and
for
those
extraordinary
Helps
we
of
this
Church
have
,
in
order
to
our
Increase
in
all
the
Fruits
of
the
Spirit
:
And
earnestly
beg
,
that
we
may
not
produce
Leaves
only
,
the
mock
Appearances
of
Christian
Vertue
,
but
the
Fruit
of
a
sincere
Religion
,
in
all
the
Instances
of
Holy
Conversation
.
II.
I
acknowledge
,
with
Admiration
at
thy
infinite
Love
to
Mankind
,
that
't
is
Our
Happiness
thou
respectest
,
in
thus
indispensibly
requiring
Fruit
of
us
,
not
any
Acquisition
to
thy self
,
who
art
infinitely
full
already
,
and
the
overflowing
Fountain
of
all
possible
Good
:
Thou
commandest
that
our
Fruit
should
be
unto
Holiness
,
because
we
shall
otherwise
be
incapable
of
the
blessed
End
of
Everlasting
Life
,
and
spend
our
Days
in
Misery
in
this
Lower
World
.
O
Lord
,
as
is
thy
Majesty
,
so
is
thy
Mercy
!
O
make
me
duely
sensible
of
thy
tender
Care
of
my
Happiness
,
and
may
it
never
,
through
my
wretched
Obstinacy
,
be
in
vain
!
And
in
vain
it
would
be
,
were
not
thy
long-suffering
wonderful
.
With
what
amazing
Patience
dost
thou
wait
to
see
if
at
length
I
shall
be
Fruitful
!
How
often
have
I
disappointed
thy
just
Expectations
,
and
yet
thou
hast
still
forborn
me
through
thine
own
Compassions
and
the
Intercession
of
my
dear
Redeemer
,
the
Dresser
of
thy
Vineyard
,
who
hath
ply'd
me
with
new
Methods
of
Conversion
,
fresh
Applications
to
invigorate
my
Piety
,
that
at
the
last
I
may
return
thee
acceptable
Fruits
,
and
escape
the
sad
Punishment
of
Barrenness
.
Thou
hast
done
all
,
O
blessed
God
,
that
can
be
done
to
secure
the
Happiness
of
Rational
and
Free
Agents
:
I
therefore
beg
,
with
all
the
Earnestness
of
an
awaken'd
Soul
,
that
thy
Goodness
,
Long-suffering
,
and
Forbearance
,
may
soften
my
Spirit
,
and
lead
me
to
Repentance
,
and
melt
me
into
Shame
,
and
Tears
of
Penitential
Sorrow
,
for
having
so
long
abused
the
tender
Kindness
of
so
good
a
God
.
O
let
not
thy
Lenity
ever
extinguish
the
Dread
of
thy
Vengeance
,
which
though
slow
is
sure
;
and
may
I
seriously
consider
,
that
if
this
thy
Mercy
is
not
effectual
to
my
Reformation
,
't
will
but
add
weight
to
the
Eternal
Ruine
I
deserve
.
May
these
Considerations
,
most
gracious
God
,
never
depart
from
my
Mind
till
Fruit
be
added
to
my
Leaves
,
and
I
experience
the
Power
of
True
Godliness
;
which
Thing
if
thou
wilt
grant
me
,
then
will
I
praise
thee
without
ceasing
,
and
magnifie
thy
Goodness
for
ever
and
ever
.
Amen
,
Amen
.
PARABLE
XI
.
Of
the
Prodigal
Son
.
Luke
xv
.
11
,
12
,
13
,
14
,
15
,
16
,
17
,
18
,
19
,
20
,
21
,
22
,
23
,
24.
And
Jesus
said
,
a
certain
Man
had
two
Sons
:
And
the
younger
of
them
said
to
his
Father
,
Father
,
give
me
the
portion
of
Goods
that
falleth
to
me
.
And
he
divided
unto
them
his
Living
.
And
not
many
days
after
,
the
younger
Son
gather'd
all
together
,
and
took
his
Journey
into
a
far
Country
,
and
there
wasted
his
Substance
in
riotous
living
.
And
when
he
had
spent
all
,
there
arose
a
mighty
Famine
in
that
Land
;
and
he
began
to
be
in
want
.
And
he
went
and
joyned
himself
to
a
Citizen
of
that
Country
,
and
he
sent
him
into
his
Fields
to
feed
Swine
.
And
he
would
fain
have
filled
his
Belly
with
the
Husks
that
the
Swine
did
eat
;
and
no
man
gave
unto
him
.
And
when
he
came
to
himself
,
he
said
,
How
many
hired
Servants
of
my
Fathers
have
Bread
enough
,
and
to
spare
,
and
I
perish
with
Hunger
!
I
will
arise
and
go
to
my
Father
,
and
will
say
unto
him
,
Father
,
I
have
sinned
against
Heaven
and
before
thee
,
And
am
no
more
worthy
to
be
called
thy
Son
,
make
me
as
one
of
thy
hired
Servants
.
And
he
arose
,
and
came
to
his
Father
.
But
when
he
was
yet
a
great
way
off
,
his
Father
saw
him
,
and
had
Compassion
,
and
ran
,
and
fell
on
his
Neck
,
and
kissed
him
.
And
the
Son
said
unto
him
,
Father
,
I
have
sinned
against
Heaven
,
and
in
thy
sight
,
and
am
no
more
worthy
to
be
called
thy
Son
.
But
the
Father
said
to
his
Servants
,
bring
forth
the
best
Robe
,
and
put
it
on
him
,
and
put
a
Ring
on
his
Hand
,
and
Shooes
on
his
Feet
.
And
bring
hither
the
fatted
Calf
and
kill
it
,
and
let
us
eat
and
be
merry
.
For
this
my
Son
was
dead
and
is
alive
again
;
he
was
lost
and
is
found
.
THIS
whole
Chapter
,
from
the
Third
Verse
to
the
End
,
is
intended
to
represent
the
great
Tenderness
and
Compassion
of
God
towards
Sinners
;
his
great
Desire
that
they
should
Repent
,
and
turn
from
their
wicked
Courses
;
and
how
highly
pleasing
to
him
it
is
,
when
they
sincerely
do
so
.
And
this
is
express'd
in
Three
Parables
;
The
First
,
of
a
Man's
seeking
diligently
a
Sheep
that
he
had
lost
,
and
leaving
the
rest
of
his
Flock
till
he
had
found
it
;
and
then
rejoycing
greatly
,
and
telling
his
Neighbours
the
good
News
,
and
inviting
them
to
partake
of
his
Joy
.
The
Second
is
,
of
a
Woman's
having
lost
a
Piece
of
Silver
,
and
seeking
very
carefully
till
she
had
found
it
;
and
then
,
in
like
manner
,
rejoycing
with
her
Friends
for
her
good
Success
.
And
the
Third
Parable
is
,
that
of
the
Prodigal
Son
:
And
because
they
are
All
to
the
same
purpose
,
't
will
be
sufficient
to
discourse
of
One
of
them
only
;
and
the
Last
being
the
most
full
and
comprehensive
,
I
shall
consider
That
.
The
Occasion
of
Our
Lord
's
speaking
these
Parables
,
was
,
The
Scribes
and
Pharisees
finding
fault
with
him
for
Instructing
and
Conversing
with
Publicans
and
Sinners
;
for
they
look'd
upon
it
as
very
scandalous
,
and
a
kind
of
Pollution
,
to
have
any
Familiarity
with
those
worst
of
Men
,
as
they
thought
them
,
and
murmur'd
against
our
Saviour
,
saying
,
This
Man
receiveth
Sinners
,
and
eateth
with
them
,
ver.
2.
To
this
Objection
of
theirs
against
him
,
he
answers
in
the
Parables
before
mention'd
,
and
shews
,
how
unreasonably
uncharitable
they
were
,
to
think
much
of
his
Teaching
and
Conversing
with
those
,
who
because
the
vilest
of
Men
,
had
therefore
the
most
Need
of
his
holy
Instructions
and
excellent
Example
,
that
they
might
be
Reform'd
and
Reclaim'd
from
their
wicked
Practices
.
For
,
as
he
said
elsewhere
,
the
Whole
have
no
need
of
a
Physician
,
but
those
that
are
Sick
;
and
therefore
he
came
to
Seek
and
to
Save
those
that
were
lost
,
and
Not
to
call
the
Righteous
but
Sinners
to
Repentance
.
Nay
more
,
he
tells
them
in
the
7th
and
10th
Verses
of
this
Chapter
,
that
There
shall
be
more
Joy
in
Heaven
,
in
the
Presence
of
the
Angels
of
God
,
over
One
Sinner
that
Repenteth
,
than
over
Ninety
and
Nine
Just
Persons
that
need
no
Repentance
;
or
such
a
total
Change
of
Mind
as
is
in
a
Sinner
that
breaks
off
his
vile
Courses
by
Repentance
.
And
farther
to
explain
and
enforce
this
great
and
most
comfortable
Truth
,
and
represent
it
more
lively
to
their
Apprehensions
,
he
spake
the
Parable
of
the
Prodigal
Son
;
and
therein
,
very
naturally
and
movingly
,
expresses
these
Four
Things
.
First
,
The
great
Extravagancy
of
Wicked
Men
,
when
they
give
themselves
up
to
the
Conduct
of
their
own
Wills
and
Affections
,
and
are
weary
of
the
Government
of
God
their
Heavenly
Father
.
Secondly
,
The
sad
Condition
such
Men
quickly
reduce
themselves
to
by
that
their
Extravagancy
and
loose
self-will'd
Course
of
Life
,
or
in
other
Words
,
the
miserable
Consequences
of
Debauchery
and
Riot
.
Thirdly
,
The
sharp
Remorse
of
Conscience
that
attends
such
Courses
,
the
Shame
and
Sorrow
for
them
,
and
the
Resolutions
of
an
awaken'd
Sinner
to
return
again
to
his
Obedience
to
God
.
And
Fourthly
,
The
great
Tenderness
and
Compassion
of
the
Father
of
Spirits
to
such
as
Repent
in
earnest
,
and
keep
their
Resolutions
;
His
Readiness
to
receive
them
again
to
his
Favour
,
and
great
Joy
for
their
Return
,
Because
they
were
dead
but
are
alive
again
,
were
lost
but
are
found
.
Which
last
Particular
is
the
Reason
of
the
greater
Joy
that
is
in
Heaven
over
one
Sinner
that
Repenteth
,
than
over
Ninety
and
Nine
Just
persons
that
need
no
Repentance
;
and
is
a
very
satisfactory
Account
of
our
Lord
's
so
often
Conversing
with
and
Instructing
Publicans
and
Sinners
:
For
they
had
the
most
need
of
that
great
Physician
of
Souls
,
and
consequently
their
Salvation
would
cause
the
greatest
Joy
in
Heaven
;
and
therefore
our
Compassionate
Saviour
so
industriously
endeavour'd
their
Conversion
,
And
,
had
the
Pharisees
had
any
of
that
Goodness
in
them
they
so
much
pretended
to
,
they
would
have
rejoyced
at
our
Lord's
Charity
,
and
admir'd
and
lov'd
him
for
it
,
rather
than
have
murmur'd
at
it
as
they
did
,
and
used
it
as
an
Objection
against
him
.
The
first
Thing
express'd
in
this
Parable
is
the
great
Extravagancy
of
Wicked
Men
when
they
give
themselves
up
to
the
Guidance
of
their
own
Wills
and
Affections
,
and
are
weary
of
the
Government
of
God
their
Heavenly
Father
.
'T
is
represented
here
,
by
a
Prodigal
Young-Man's
leaving
his
Father
and
rambling
into
a
far
Country
,
and
there
wasting
his
Substance
with
Riotous
Living
.
Impatience
of
Government
and
Restraint
,
and
a
Desire
of
being
Free
,
and
at
Liberty
to
follow
their
own
Inclinations
and
Propensions
;
is
that
which
first
prompts
Men
,
with
the
young
Prodigal
in
the
Parable
,
to
leave
their
Heavenly
Father
,
and
get
as
far
from
his
Government
as
they
can
;
and
when
they
have
laid
aside
the
Thoughts
of
Religion
,
then
to
take
their
Swing
,
and
do
what
seems
good
in
their
own
Eyes
.
And
with
this
fancied
Liberty
they
are
at
first
mightily
pleas'd
,
and
wish
it
could
be
always
so
;
that
is
,
that
there
were
no
God
,
or
no
Religion
to
awe
and
confine
their
Desires
;
but
that
they
might
be
a
Law
unto
themselves
,
and
their
own
Will
the
sole
Measure
of
their
Actions
:
For
so
the
Foolish
Young-Man
in
the
Parable
,
we
read
could
not
be
satisfied
till
he
had
his
Fortune
in
his
own
Hands
,
to
dispose
of
as
he
listed
;
Father
,
give
me
the
portion
of
Goods
that
belongeth
to
me
;
and
as
soon
as
he
had
it
,
he
got
as
far
from
his
Father
as
he
could
,
and
then
,
denied
not
his
Soul
whatever
it
desired
,
or
as
the
Parable
hath
it
,
Not
many
days
after
,
the
younger
Son
gather'd
all
together
,
and
took
his
Journey
into
a
far
Country
,
and
there
wasted
his
Substance
with
Riotous
Living
.
And
just
so
it
is
with
a
Sinner
.
He
finds
Religion
will
oblige
him
to
a
serious
and
circumspect
Conversation
,
and
that
if
he
continues
in
the
Family
of
the
Faithful
,
he
must
live
soberly
,
righteously
,
and
godly
in
this
present
World
,
and
deny
his
Bodily
Appetites
and
Desires
,
and
keep
them
under
Subjection
to
the
Spirit
;
and
imitate
the
Excellencies
of
his
Heavenly
Father
,
be
holy
,
pure
,
and
perfect
,
as
he
is
,
because
he
abominates
Iniquity
,
and
into
his
Presence
no
unclean
Thing
can
enter
.
But
these
are
hard
Sayings
;
this
is
a
Servitude
that
he
looks
upon
as
unsufferable
;
and
he
has
(
as
he
thinks
)
a
much
easier
and
pleasanter
way
of
Living
in
his
Eye
,
and
which
he
longs
to
experience
;
and
therefore
resolves
,
once
for
all
,
to
shake
off
the
galling
Yoke
of
Religion
,
and
get
as
far
from
the
Government
of
his
divine
Parent
as
he
can
,
and
become
his
own
Master
;
and
then
he
thinks
he
shall
be
happy
.
So
blinded
are
Sinners
by
the
Deceitfulness
of
Sin
,
as
to
shun
Happiness
and
embrace
Ruin
;
to
look
upon
the
Glorious
Liberty
of
the
Sons
of
God
as
the
greatest
Slavery
,
and
exchange
it
for
the
vile
Drudgery
of
Vice
;
to
run
from
that
blessed
Being
who
is
the
Fountain
of
Perfection
and
Happiness
,
and
insist
in
the
Track
that
leads
to
Eternal
Ruin
!
An
unfortunate
End
is
always
the
Consequence
of
lawless
Liberty
;
and
as
a
Ship
without
a
Helm
or
Governour
,
instead
of
arriving
at
the
Haven
,
is
soon
split
upon
Rocks
,
or
overwhelm'd
with
Quicksands
;
such
is
the
Case
of
a
Sinner
,
that
impatient
of
the
gentle
Restraints
of
Religion
,
is
resolved
to
quit
it
,
and
take
his
own
Course
.
But
why
should
Men
be
so
weary
of
the
Government
of
God
,
and
desire
so
earnestly
to
be
at
their
own
Disposal
?
Is
not
Religion
the
most
Reasonable
Service
?
And
should
it
not
be
the
greatest
Pleasure
to
a
Rational
Creature
to
act
according
to
the
best
Reason
.
Is
not
God
the
wisest
,
the
most
powerful
,
and
the
most
kind
and
indulgent
Being
too
?
And
is
it
not
more
eligible
to
be
govern'd
by
infinite
Wisdom
,
and
directed
in
the
right
Track
to
Happiness
by
infinite
Goodness
,
and
shielded
from
Dangers
by
infinite
Power
;
than
to
be
hurried
on
by
the
blind
Force
of
brutish
and
unruly
Passions
to
our
Unhappiness
and
Destruction
,
and
expose
our selves
to
all
the
Malice
of
Hell
,
by
yielding
to
the
Temptations
of
the
Devil
,
and
forfeiting
the
Protection
of
the
Almighty
?
Certainly
,
if
Men
would
but
consider
,
instead
of
desiring
with
the
Prodigal
Son
,
to
be
free
from
the
Government
of
this
our
Heavenly
Father
,
and
to
take
their
own
Course
at
a
Distance
from
him
;
they
would
say
with
Holy
David
,
One
Day
in
thy
Courts
is
better
than
a
Thousand
,
I
had
rather
be
a
Door-keeper
in
the
House
of
my
God
,
than
to
dwell
in
the
Tents
of
Ungodliness
;
and
confess
in
the
Words
of
our
Church
,
that
his
Service
is
perfect
Freedom
.
And
the
silly
young
Prodigal
in
the
Parable
soon
found
by
a
costly
Experience
,
the
Difference
between
living
under
the
mild
and
prudent
Government
of
his
Father
,
and
being
left
to
the
Conduct
of
his
own
ill
instructed
and
green
Head
.
But
before
I
proceed
to
this
Consideration
,
I
shall
briefly
shew
how
fitly
Vice
is
represented
by
Prodigality
.
Prodigality
,
in
the
Words
of
this
Parable
,
is
wasting
a
Man's
Substance
or
Estate
,
in
riotous
or
profuse
and
extravagant
Living
;
or
without
any
Regard
to
the
future
,
squandring
away
what
he
has
in
excessive
Luxury
:
And
therefore
a
wicked
Man
is
certainly
the
greatest
Prodigal
in
the
World
,
because
he
wastes
and
destroys
what
is
of
the
greatest
Value
and
Esteem
,
and
that
in
the
most
profligate
Manner
,
without
any
thought
of
what
shall
be
hereafter
,
only
that
he
may
gratifie
his
present
Appetites
and
Desires
.
For
,
First
,
Nothing
is
a
more
substantial
Good
,
and
more
to
be
priz'd
and
carefully
preserv'd
than
the
Grace
of
God
,
or
those
Blessed
Motions
and
Inspirations
of
the
Holy
Spirit
,
whereby
Men
are
inwardly
inclin'd
to
pursue
what
will
make
for
their
Eternal
Happiness
,
and
disswaded
from
,
and
warned
to
avoid
what
will
bring
them
to
endless
Ruine
.
Now
this
Grace
of
God
a
Sinner
turns
into
Lasciviousness
;
despises
and
neglects
,
nay
resists
the
Motions
of
the
Spirit
of
Life
and
Holiness
,
and
closes
with
the
Temptations
and
Suggestions
of
the
Spirit
of
Vileness
and
Impurity
;
and
does
this
so
continually
and
with
so
much
Obstinacy
,
that
he
daily
wastes
that
inestimable
Treasure
,
and
more
and
more
grieves
that
Blessed
Spirit
,
and
forces
him
to
withdraw
his
Influences
,
till
at
length
they
are
quite
extinguish'd
in
his
Soul
,
and
a
desperate
spiritual
Poverty
succeed
,
an
utter
Want
of
that
Divine
Grace
,
which
they
so
profligately
wasted
when
they
had
it
.
And
no
Poverty
certainly
so
miserable
as
that
which
will
starve
and
famish
the
Soul
,
and
bring
it
to
Eternal
Death
;
and
therefore
no
Prodigality
like
that
which
squanders
away
that
which
is
the
only
Nourishment
of
the
Spiritual
Life
:
Especially
if
we
consider
for
what
it
is
that
a
Sinner
is
thus
prodigal
of
so
great
a
Treasure
,
namely
,
the
gratifying
a
few
Brutish
Lusts
,
and
the
acting
such
Vices
as
bring
no
true
Satisfaction
along
with
them
,
but
are
full
of
Vexation
and
Disappointment
in
this
World
,
and
will
at
last
sink
the
Soul
into
the
lowest
Hell
.
Secondly
,
Time
is
likewise
a
very
substantial
Good
,
and
highly
to
be
valu'd
,
and
carefully
improv'd
,
because
't
is
the
only
Opportunity
we
have
of
securing
our
main
Interest
,
the
Happiness
of
Eternity
;
and
when
Time
shall
be
at
an
End
,
that
is
,
to
every
particular
Person
when
Death
shall
put
a
Period
to
this
Life
,
then
comes
that
Night
in
which
no
Man
can
work
,
then
the
Opportunity
shall
be
for
ever
at
an
End
,
and
according
as
Men
have
improv'd
or
wasted
their
Time
in
this
World
,
so
shall
their
Eternity
be
happy
or
miserable
in
the
next
.
And
therefore
,
he
is
indeed
very
foolishly
prodigal
,
who
without
any
Thought
of
hereafter
,
wastes
this
precious
Treasure
,
this
only
Opportunity
of
making
himself
for
ever
happy
,
in
Vanity
and
Folly
,
in
pleasing
and
humouring
his
Body
,
and
neglects
the
Improvement
of
his
Soul
;
and
instead
of
working
out
his
Salvation
with
Fear
and
trembling
,
secures
to
himself
Eternal
Misery
.
And
this
does
every
wilful
Sinner
,
when
,
with
the
Prodigal
in
the
Parable
,
he
wastes
this
his
Substance
in
Luxurious
and
Riotous
Living
,
and
studies
nothing
but
how
to
gratifie
the
lower
Life
,
looking
no
further
than
this
present
World
for
Happiness
,
'till
his
Opportunity
be
quite
lost
,
and
he
is
surpriz'd
into
an
unchangeably
Miserable
Condition
,
because
when
't
was
put
into
his
Hand
to
make
himself
happy
if
he
would
,
he
neglected
it
,
and
chose
the
Track
to
Ruine
.
Thirdly
,
The
Glorious
Reversion
of
our
Heavenly
Inheritance
,
is
a
Treasure
likewise
that
can
never
be
sufficiently
valu'd
;
for
Eye
hath
not
seen
nor
Ear
heard
,
neither
can
it
enter
into
the
Heart
of
Man
to
conceive
,
the
Felicities
and
Glories
of
it
.
Now
this
,
we
are
assur'd
by
him
that
cannot
lie
,
and
whose
it
is
to
bestow
,
shall
be
the
Reward
of
Vertue
and
sincere
Religion
;
all
this
is
laid
up
for
them
that
love
God
and
keep
his
Commandments
.
And
therefore
,
for
a
Man
that
knows
all
this
to
be
so
,
prodigally
to
throw
away
all
Expectation
of
,
and
Title
to
such
a
Reversion
as
this
,
upon
such
low
and
profligate
Accounts
as
the
wallowing
in
the
filthy
Pleasures
of
a
Goat
or
a
Swine
,
or
the
heaping
up
Treasures
of
Gold
and
Silver
which
are
as
unsatisfying
as
they
are
uncertain
and
perishing
,
or
for
the
Sake
of
a
little
empty
Honour
,
or
the
like
:
This
is
the
very
Highth
of
profligate
Extravagancy
,
and
such
,
as
one
would
think
,
no
sensible
Man
should
ever
be
guilty
of
.
Upon
these
and
many
other
,
nay
,
indeed
all
Accounts
,
't
is
very
true
that
a
wicked
Man
is
the
greatest
Prodigal
in
the
World
;
for
he
wastes
and
throws
away
what
is
of
highest
Value
to
a
Man
;
and
that
,
for
what
is
no
better
than
Vanity
and
Vexation
of
Spirit
.
And
thus
much
for
the
first
thing
expressed
in
this
Parable
,
viz.
the
great
Extravagancy
of
ungodly
Men
,
when
they
give
themselves
up
to
the
Guidance
of
their
own
Wills
and
Affections
,
and
grow
weary
of
the
Government
of
God
their
Heavenly
Father
:
Like
the
Prodigal
Son
,
they
waste
their
most
precious
Substance
,
in
riotous
and
profligate
living
.
The
second
thing
express'd
in
this
Parable
,
is
the
sad
Condition
such
Men
soon
reduce
themselves
to
by
that
their
Extravagancy
and
loose
self-will'd
Course
of
Life
;
or
in
other
Words
,
the
Miserable
Consequences
of
Debauchery
and
Riot
,
and
of
following
so
Blind
a
Guide
as
Mens
unruly
Passions
and
Lusts
.
For
so
in
the
Parable
,
when
the
prodigal
Young
Man
had
spent
all
,
there
arose
a
mighty
Famine
in
that
Land
,
and
he
began
to
be
in
Want
,
and
went
and
joyn'd
himself
to
a
Citizen
of
that
Country
,
who
sent
him
into
his
Fields
to
feed
Swine
:
And
he
would
fain
have
fill'd
his
Belly
with
the
Husks
that
the
Swine
did
eat
,
but
no
Man
gave
unto
him
.
The
first
ill
Consequence
then
of
this
Prodigality
or
Lawless
Extravagant
Living
,
is
Spiritual
Want
;
or
a
Scarcity
and
Famine
of
the
Divine
Grace
in
the
Soul
;
which
is
by
so
much
more
to
be
dreaded
than
a
Famine
of
Provisions
for
the
Body
,
as
Eternal
Misery
and
Death
is
more
terrible
than
Temporal
.
The
Grace
of
God
,
is
questionless
the
Nourishment
of
the
Divine
Life
;
and
which
,
if
once
withdrawn
,
will
leave
the
Soul
dead
in
Trespasses
and
Sins
:
Now
an
obstinate
Course
of
Disobedience
to
the
Divine
Will
,
drives
out
that
Life-giving
Power
,
and
makes
the
Soul
uncapable
of
Vital
Union
with
so
pure
a
Spirit
;
and
,
as
a
Humane
Soul
is
forc'd
to
leave
a
Body
rotten
and
wasted
,
and
unapt
any
longer
to
entertain
it
,
so
this
Divine
Spirit
is
thrust
out
from
a
corrupted
sinful
Soul
,
And
consequently
,
there
must
be
a
famine
in
that
Soul
of
that
Heavenly
Bread
which
is
absolutely
necessary
to
eternal
Life
;
and
the
Consequence
of
that
is
Eternal
Death
.
And
certainly
,
no
Man
that
considers
what
a
Dismal
Condition
that
Soul
is
in
,
which
is
reduced
to
such
Extremity
of
Spiritual
Want
as
this
;
how
full
of
Horrour
and
Despair
as
doom'd
to
endless
Misery
,
and
seal'd
up
to
Destruction
,
which
he
sees
dayly
nearer
and
nearer
approaching
,
and
no
way
to
escape
,
but
(
like
a
Wretch
immur'd
between
two
Walls
,
there
to
be
starv'd
to
Death
)
in
continual
Expectation
of
her
sad
End
:
No
Man
that
considers
this
,
with
that
Seriousness
he
ought
,
but
will
be
very
careful
not
to
waste
what
is
so
necessary
to
his
Spiritual
Subsistence
;
i.
e.
by
no
means
grieve
,
or
resist
,
or
quench
that
Life-giving
Spirit
,
by
whom
all
true
Religion
lives
,
and
moves
,
and
hath
its
Being
,
and
which
if
neglected
and
oppos'd
will
be
withdrawn
,
and
that
perhaps
for
ever
.
If
like
Esau
,
we
sell
this
inestimable
Blessing
for
a
Mess
of
Pottage
,
forfeit
the
Food
of
our
Souls
that
we
may
indulge
our
Sensual
Appetites
,
we
may
fear
that
a
Spiritual
Famine
will
be
our
Punishment
,
and
no
Place
left
for
Repentance
,
no
Blessing
remaining
for
us
,
though
we
seek
it
earnestly
with
Tears
.
As
the
Prodigal
in
the
Parable
,
when
,
after
he
had
wasted
his
Substance
in
riotous
Living
,
and
then
wanted
,
and
was
ready
to
perish
with
Hunger
,
so
that
he
would
have
been
glad
of
the
meanest
and
coarsest
Fare
,
would
fain
have
sill'd
his
Belly
with
the
Husks
that
the
Swine
did
eat
;
even
that
he
could
not
obtain
,
for
no
Man
,
says
the
Parable
,
gave
unto
him
.
Another
ill
Consequence
of
this
Spiritual
Prodigality
,
and
loose
wicked
Course
of
Life
(
and
to
name
no
more
amongst
a
numerous
Train
of
them
)
is
,
that
it
extreamly
degrades
and
debases
a
Man
,
and
engages
him
in
the
vilest
Drudgery
imaginable
,
the
serving
Bestial
Lusts
,
and
Devilish
Passions
.
This
is
express'd
in
the
Parable
by
the
Prodigal's
being
sent
into
the
Feilds
to
feed
Swine
;
a
thing
the
most
abject
in
it
self
,
and
the
most
detestable
to
the
Jews
(
to
whom
our
Lord
spake
the
Parable
)
who
were
taught
by
their
Law
to
esteem
that
Creature
among
the
most
unclean
.
And
as
low
or
lower
than
this
does
he
debase
his
Nature
,
who
,
neglecting
the
Noble
Precepts
of
Religion
,
makes
his
Sensual
Appetite
the
Rule
and
Measure
of
his
Actions
.
For
what
more
Beastly
and
Detestable
than
ungovern'd
Lust
?
The
wretch
himself
that
is
guilty
of
it
is
asham'd
publickly
to
commit
it
,
and
takes
Advantage
of
Holes
and
Corners
,
and
the
Night
to
hide
his
abominable
Wickedness
,
and
his
own
Blushes
that
attend
the
Commission
of
it
What
puts
a
Man
upon
more
pittiful
and
unmanly
Shifts
to
attain
his
Desire
?
What
sneaking
and
cringing
to
a
base
Strumpet
,
and
her
baser
Servants
,
before
Access
can
be
had
to
a
Neighbours
Bed
,
or
a
Virgin
Innocence
defil'd
?
And
as
much
may
be
said
of
the
Shame
of
Drunkenness
,
that
Swinish
Vice
,
which
makes
a
Man
more
vile
and
despicable
than
the
foulest
of
Brutes
.
'T
is
a
Vice
every
Way
odious
and
unmanly
,
and
full
of
the
most
detestable
Consequences
,
and
branded
with
the
basest
Character
,
even
by
Infidels
:
And
so
of
all
other
Sensual
Vices
,
the
Shame
and
Baseness
is
notorious
.
These
Devilish
Passions
likewise
,
to
which
Men
become
subject
that
throw
off
the
Government
of
Religion
,
such
as
pride
,
Vain-Glory
and
Hypocrisy
,
Envy
,
Hatred
and
Malice
,
and
such
like
;
do
greatly
defile
our
excellent
Nature
,
and
are
the
greatest
Disparagement
to
those
that
suffer
their
Minds
to
be
infested
with
them
;
as
would
be
soon
apparent
,
could
we
but
perswade
them
to
so
much
Seriousness
as
to
recollect
with
themselves
how
odious
these
Vices
have
appear'd
when
they
have
met
with
them
in
other
Men.
And
if
they
look
so
ill
in
others
,
certainly
no
Man
can
be
so
besotted
as
to
think
them
amiable
Qualifications
in
himself
;
but
must
confess
,
that
whoever
is
so
foolishly
prodigal
as
to
waste
and
squander
away
what
is
of
real
Excellency
,
as
Vertue
is
in
the
Eyes
of
all
Men
,
and
gives
himself
up
to
such
Devilish
Passion
as
those
before
mention'd
,
and
the
Service
of
such
vile
Lusts
;
Debases
himself
much
lower
than
that
vile
Office
of
serving
the
vilest
of
Brutes
.
Great
Reason
therefore
have
such
Men
seriously
to
bethink
themselves
,
and
attend
to
the
Remorse
of
their
Consciences
,
which
goes
along
with
such
Courses
,
and
being
once
awaken'd
,
resolve
to
return
again
to
their
Obedience
to
God
.
Which
is
the
Third
thing
express'd
in
this
Parable
,
by
the
Prodigal
Son
's
coming
to
himself
,
and
thus
reasoning
.
How
many
hired
Servants
of
my
Father's
have
Bread
enough
and
to
spare
,
and
I
perish
with
Hunger
!
I
will
arise
and
go
to
my
Father
,
and
will
say
unto
him
,
Father
,
I
have
sinned
against
Heaven
and
before
thee
,
and
am
no
more
worthy
to
be
call'd
thy
Son
,
make
me
as
one
of
thy
hired
Servants
.
Misery
,
and
Shame
,
and
Repentance
always
tread
close
at
the
Heels
of
Wickedness
;
and
indeed
,
so
much
Misery
and
Shame
,
as
Sin
is
the
Occasion
of
,
must
needs
make
any
Man
that
considers
and
is
not
hardned
in
his
Iniquity
,
to
repent
and
be
sorry
that
ever
he
committed
it
.
When
ye
were
the
Servants
of
Sin
,
says
the
Apostle
to
the
Romans
,
ye
were
free
from
Righteousness
;
ye
had
what
ye
desired
,
and
liv'd
without
God
and
Religion
in
the
World
,
and
were
a
Law
unto
your selves
(
as
the
Prodigal
,
weary
of
his
Father's
Inspection
over
him
,
desir'd
his
Portion
and
went
into
a
far
Country
,
and
there
liv'd
riotously
and
without
Controul
)
But
what
Fruit
had
ye
of
those
things
whereof
ye
are
now
asham'd
?
For
the
End
of
these
things
is
Death
.
And
this
the
young
Prodigal
found
too
true
likewise
by
a
sad
Experience
,
and
wasted
what
he
had
and
was
ready
to
perish
with
Hunger
,
and
glad
to
submit
to
the
basest
Servitude
for
Sustenance
,
and
at
last
was
fain
,
with
much
Shame
and
Repentance
,
to
return
to
his
Father
,
and
humbly
confess
his
Folly
and
Unworthiness
to
be
call'd
any
more
his
Son
,
and
desir'd
only
the
Favour
of
being
made
as
one
of
his
hired
Servants
.
The
Works
of
Darkness
,
as
St.
Paul
says
,
are
always
unfruitful
of
any
thing
that
is
really
satisfying
and
good
;
but
bring
forth
Briars
and
Thorns
in
Abundance
,
many
Troubles
and
Vexations
,
wherewith
to
tear
and
torment
the
miserable
sinful
Soul
.
Let
us
consider
a
little
more
particularly
this
Resolution
of
the
Prodigal
to
return
to
his
Father
,
and
when
it
was
that
he
took
it
up
.
The
Parable
says
,
he
made
this
Resolution
,
when
he
came
to
himself
,
and
considered
how
many
of
his
Father's
hired
Servants
had
Bread
enough
,
and
to
spare
,
while
he
that
was
his
Son
was
ready
to
perish
with
Hunger
.
Indeed
,
every
wicked
Man
is
beside
himself
,
out
of
his
Reason
and
his
Wits
;
Quem
mala
stultitia
&
quaecunque
inscitia
veri
Coecum
agit
,
insanum
Crysippi
porticus
&
grex
.
Horat.
Serm.
Lib.
II.
Sat.
3.
—
ubi
parva
Stultitia
,
hic
summa
est
insania
:
Qui
sceleratus
,
Et
furiosus
erit
,
—
Horat.
ibid.
For
what
Man
of
a
sound
Mind
would
act
so
strangely
and
make
such
disadvantagious
Choices
,
as
a
Sinner
does
?
Who
with
his
Wits
about
him
would
take
all
Ways
possible
to
make
himself
miserable
to
all
Eternity
,
and
when
at
the
same
time
too
,
he
might
with
less
Trouble
make
himself
eternally
happy
?
Who
,
that
could
make
use
of
his
Reason
,
would
chuse
to
enjoy
the
Happiness
of
a
Brute
,
a
Goat
or
a
Swine
for
Instance
,
rather
than
that
of
a
Man
or
an
Angel
,
nay
,
of
God
himself
?
Who
but
a
Fool
or
a
Mad-man
would
part
with
the
certain
Reversion
of
a
Crown
and
Scepter
,
for
the
present
Possession
of
a
Bag
of
Counters
?
And
yet
,
this
does
every
obstinate
Sinner
do
,
and
therefore
may
well
be
said
to
be
void
of
Reason
,
and
beside
himself
;
but
,
because
he
is
wilfully
so
,
and
will
not
make
use
of
his
Reason
to
the
Purposes
for
which
it
was
given
him
,
his
Madness
is
his
Fault
rather
than
his
Misfortune
,
and
the
Extravagances
of
it
will
be
without
Excuse
.
In
this
moral
Frenzie
was
the
Prodigal
in
the
Parable
,
when
he
left
his
Father
and
wasted
his
Substance
afar
off
in
Excess
of
Riot
;
till
at
length
the
sad
Consequences
of
his
Extravagancy
,
brought
him
again
to
his
Reason
;
and
when
he
came
to
himself
,
he
resolv'd
to
arise
and
return
to
his
Father
,
&c.
A
Man's
coming
to
himself
,
in
a
Religious
Sense
,
is
the
making
use
of
his
Reason
in
reflecting
upon
the
past
Errors
and
Miscarriages
of
his
Life
;
in
considering
the
many
sad
Consequences
of
Vice
,
and
the
great
Obligation
we
have
upon
all
Accounts
to
live
religiously
,
and
fully
purposing
upon
such
Consideration
,
to
break
off
all
evil
Courses
,
and
live
for
the
Future
as
becomes
Men
and
Christians
.
For
a
Man
is
never
more
himself
,
than
when
he
exercises
his
Reason
upon
the
best
of
Objects
,
Religion
;
and
considers
how
he
may
best
conform
himself
to
the
Holy
Rules
of
Christianity
,
and
purposes
to
do
accordingly
:
And
he
that
suffers
himself
to
be
hurried
on
by
impetuous
Passions
and
unruly
Lusts
,
to
commit
vile
Actions
,
and
neglects
to
make
use
of
his
Reason
to
govern
and
keep
in
order
his
Affections
,
acts
more
like
a
Brute
than
a
Man
,
and
is
not
yet
come
to
himself
.
Consideration
is
indeed
the
Life
of
both
speculative
and
practical
Religion
;
and
then
't
is
,
that
Men
believe
and
live
amiss
,
when
they
cease
to
consider
as
they
ought
.
For
,
there
is
so
much
of
Truth
and
Evidence
in
the
things
a
Christian
is
to
believe
;
and
the
things
he
is
to
do
,
are
so
excellent
in
themselves
,
and
so
conducive
to
intire
Happiness
both
here
and
hereafter
;
that
no
Man
,
that
duly
considers
and
attends
to
either
,
but
will
be
powerfully
inclin'd
to
assent
to
the
one
,
and
practise
the
other
,
and
be
no
longer
an
Infidel
or
Heretick
,
or
live
a
vicious
irreligious
Life
.
'T
was
Consideration
made
the
Prodigal
Son
resolve
to
return
to
his
Father
,
and
humble
himself
before
him
;
and
could
the
Sinners
of
this
Age
be
perswaded
seriously
to
consider
and
weigh
things
together
,
they
would
soon
see
Reason
enough
to
convince
them
that
't
is
their
wisest
Course
to
live
at
another
Rate
than
formerly
,
and
put
an
End
to
their
Extravagances
by
Repentance
.
But
what
did
this
Prodigal
consider
when
he
came
to
himself
,
that
so
powerfully
inclin'd
him
to
return
to
his
Father
with
such
an
humble
and
shameful
Confession
of
his
Extravagancy
?
'T
was
this
;
How
many
of
my
Father's
hired
Servants
have
Bread
enough
and
to
spare
,
and
I
perish
with
Hunger
?
He
found
by
a
woful
Experience
,
that
however
uneasie
't
was
to
him
formerly
to
be
under
his
Father's
Eye
,
and
in
Subjection
to
his
Commands
;
't
was
by
far
a
happier
Condition
than
that
,
which
by
his
Prodigality
he
was
then
reduc'd
to
:
The
meanest
of
his
Father's
Servants
was
in
happier
Circumstances
than
he
,
and
therefore
he
thought
it
his
wisest
Course
to
arise
and
return
to
his
Father
.
And
so
would
it
be
with
a
Sinner
,
would
he
but
compare
a
Virtuous
and
Vicious
Course
of
Life
together
.
He
would
find
by
his
own
sad
Experience
if
he
would
but
attend
to
it
,
that
all
his
Extravagances
,
from
which
at
first
he
expected
to
reap
so
much
Happiness
,
are
not
only
Vanity
,
empty
and
unsatisfying
,
but
likewise
Vexation
of
Spirit
;
full
of
Troubles
and
Misfortunes
,
attended
with
Shame
and
Disgrace
,
inward
Remorse
and
Gripings
of
Conscience
,
and
dire
Forbodings
of
the
Wrath
to
come
.
And
this
would
soon
convince
him
of
the
much
greater
Happiness
of
Obedience
and
Submission
to
the
Will
of
God
;
for
that
has
none
of
all
this
Misery
,
but
Peace
of
Conscience
,
inward
Contentment
and
Satisfaction
of
Mind
,
and
the
comfortable
Expectation
of
Eternal
Happiness
in
the
Presence
of
God
.
And
the
Conclusion
of
such
Considerations
,
would
be
,
his
Resolution
to
arise
and
go
to
his
Heavenly
Father
,
and
with
much
Humility
and
sincere
Contrition
say
unto
him
,
Father
,
I
have
sinned
against
Heaven
and
before
thee
,
and
am
no
more
worthy
to
be
call'd
thy
Son
,
make
me
as
one
of
thy
hired
Servants
.
And
indeed
,
the
poorest
good
Man
that
is
a
diligent
and
faithful
Servant
of
God
,
is
in
an
infinitely
happier
Condition
than
the
greatest
wicked
Prince
;
he
experiences
more
true
Happiness
even
in
this
World
,
and
when
he
shall
hear
the
joyful
Sound
at
the
Day
of
Judgment
,
Well
done
good
and
faithful
Servant
,
enter
into
the
Joy
of
thy
Lord
,
and
wicked
Emperors
be
thrust
away
,
with
I
know
you
not
,
depart
from
me
ye
Workers
of
Iniquity
;
then
shall
all
the
World
discern
between
the
righteous
and
the
wicked
,
between
him
that
serveth
God
,
and
him
that
serveth
him
not
:
The
former
shall
have
Bread
enough
,
and
to
spare
,
their
Happiness
shall
be
compleat
and
full
;
while
the
latter
shall
perish
with
a
keen
Hunger
after
what
they
shall
never
enjoy
,
and
for
ever
be
sent
empty
away
.
After
the
Prodigal
had
consider'd
himself
into
a
Resolution
of
returning
to
his
Father
,
he
put
his
Resolution
into
practice
,
and
arose
and
came
to
his
Father
,
and
said
,
Father
,
I
have
sinned
,
&c.
And
truly
,
't
is
not
bare
resolving
that
is
sufficient
to
Amendment
of
Life
;
we
must
act
agreeably
,
and
that
immediately
too
,
or
else
our
Resolutions
,
though
never
so
earnestly
made
,
will
vanish
into
nothing
,
and
the
Breach
of
them
still
more
increase
our
Guilt
.
For
,
when
a
Man
has
proceeded
so
far
towards
a
new
Life
,
as
to
resolve
to
forsake
every
Evil
Way
,
and
no
longer
to
insist
in
his
former
Vile
Courses
;
't
is
a
sign
that
his
Soul
is
rous'd
and
awaken'd
from
its
spiritual
Sleep
,
that
his
Eyes
are
open'd
,
and
that
he
discerns
his
Error
;
and
if
after
all
this
,
he
still
persists
in
it
,
he
then
sins
against
clear
Light
and
Knowledge
,
which
is
the
highest
Aggravation
of
a
Fault
.
As
a
Sinner
therefore
should
,
as
soon
as
he
is
become
sensible
of
his
Sin
,
immediately
resolve
to
forsake
it
,
and
return
to
his
Obedience
to
God
;
so
must
he
immediately
put
his
Resolution
into
Practice
:
for
otherwise
,
he
does
but
mock
God
,
and
deceive
his
own
Soul
,
and
will
only
increase
his
Damnation
.
A
well-grounded
Resolution
is
a
good
Preparative
to
Amendment
,
but
't
is
but
a
Preparative
;
and
to
resolve
to
do
a
Thing
,
and
actually
to
do
it
,
are
two
very
different
Things
.
We
all
of
us
,
I
hope
,
that
pretend
to
be
Christians
,
so
far
consider
,
as
to
grieve
and
be
asham'd
for
having
offended
our
Good
God
;
and
are
at
that
instant
resolv'd
never
willingly
to
transgress
his
Holy
Will
again
:
Let
us
but
keep
our
Resolutions
,
and
we
shall
be
Happy
;
for
,
such
as
with
the
Prodigal
,
actually
return
to
their
Heavenly
Father
,
and
humble
themselves
before
him
,
he
is
ready
,
with
the
greatest
Expressions
of
Kindness
,
to
receive
to
his
Favour
.
Which
brings
me
to
the
Last
Thing
express'd
in
this
Parable
;
(
viz.
)
The
great
Tenderness
and
Compassion
of
the
Father
of
Spirits
to
such
as
repent
in
earnest
,
and
perform
their
Resolves
of
Amendment
;
his
Readiness
to
be
reconciled
to
them
,
and
extraordinary
Joy
for
their
Return
,
because
they
were
dead
but
are
alive
again
,
were
lost
but
are
found
.
For
so
't
is
said
in
the
Parable
,
That
when
the
Returning
Prodigal
was
yet
a
great
way
off
,
his
Father
saw
him
,
and
had
Compassion
,
and
ran
,
and
fell
on
his
Neck
,
and
kissed
him
,
and
said
to
his
Servants
,
Bring
forth
the
best
Robe
,
and
put
it
on
him
,
and
put
a
Ring
on
his
Hand
,
and
Shooes
on
his
Feet
,
and
bring
hither
the
fatted
Galf
,
and
kill
it
,
and
let
us
eat
and
be
merry
.
While
he
was
yet
a
great
way
off
,
his
Father
had
Compassion
,
and
ran
to
meet
him
.
By
this
is
express'd
God's
great
Desire
that
a
Sinner's
Repentance
should
be
compleated
;
he
will
meet
him
,
and
that
with
more
than
ordinary
Assistances
of
his
Spirit
,
lest
any
Temptation
should
so
far
prevail
as
to
divert
his
Return
,
and
make
him
change
or
defer
to
put
in
practice
,
that
good
Resolution
he
had
taken
up
.
He
prevents
a
real
Penitent
with
the
Riches
of
his
Grace
,
and
while
he
is
yet
a
great
way
off
,
labouring
with
the
Difficulties
that
attend
a
thorough
Change
of
Life
;
he
,
with
infinite
Charity
and
Compassion
,
comes
forth
to
meet
him
,
that
by
his
Divine
Aid
he
may
secure
his
Retreat
from
the
Endeavours
of
the
Devil
and
his
own
vile
Affections
,
to
bring
him
back
to
his
former
vain
and
wicked
Courses
,
which
by
God's
Grace
he
has
resolved
to
break
off
by
Repentance
.
And
when
a
Sinner's
Repentance
is
compleated
,
and
he
is
actually
return'd
with
Shame
and
Sorrow
to
his
Heavenly
Father
;
what
rejoycing
is
there
!
With
what
endearing
Kindness
does
the
Divine
Goodness
entertain
a
miserable
self-condemn'd
Wretch
,
that
sees
his
Error
,
is
asham'd
and
griev'd
for
it
,
and
returns
with
hearty
Purpose
to
obey
him
better
!
'T
is
represented
in
the
Parable
,
by
the
highest
Expressions
of
Joy
that
were
in
those
Eastern
Countries
;
the
Prodigal's
Father
ran
to
meet
him
,
fell
on
his
Neck
,
and
kissed
him
,
commanded
the
best
Robe
to
be
put
on
him
,
and
a
Ring
on
his
Hand
,
and
Shooes
on
his
Feet
,
and
made
merry
with
Feasting
,
and
Musick
,
and
Dancing
.
One
would
have
thought
,
his
wild
Extravagancy
should
have
met
with
rougher
Entertainment
,
at
least
at
first
Interview
;
and
Reproof
have
been
given
to
his
Folly
,
which
brought
him
to
so
much
Misery
.
But
his
Father's
Compassion
was
above
his
Anger
;
and
because
he
whom
he
thought
was
dead
and
lost
,
was
alive
again
and
found
,
he
forgot
all
Resentment
,
and
embraced
him
with
Tenderness
and
Endearment
.
And
thus
it
is
with
God
when
he
sees
a
Returning
Sinner
:
Though
the
Sinner
has
indeed
deserved
nothing
but
the
Expresses
of
his
Wrath
and
Indignation
,
and
to
be
for
ever
rejected
by
him
;
yet
he
who
gives
freely
to
every
man
,
and
upbraideth
not
,
and
whose
Mercy
is
over
all
his
Works
,
will
not
break
the
bruised
Reed
,
nor
quench
the
smoaking
Flax
;
but
in
infinite
Goodness
,
not
only
give
Admittance
to
,
but
receive
with
joy
his
Returning
Prodigals
.
And
how
can
we
enough
praise
and
admire
these
Wonders
of
the
Divine
Compassion
and
Love
,
to
poor
miserable
and
polluted
Creatures
!
'T
is
an
Abyss
that
can
never
be
fathom'd
;
our
Thoughts
are
lost
and
swallow'd
up
in
the
Contemplation
of
it
,
and
silent
Admiration
does
best
express
that
which
no
Words
can
reach
.
And
now
,
for
a
Conclusion
of
the
whole
;
Since
Vice
and
a
Lawless
Course
of
Living
,
is
the
Parent
of
so
much
Misery
,
and
has
so
many
ill
Consequences
closely
attending
it
even
in
this
World
,
and
is
,
as
the
most
extravagant
,
so
the
most
unhappy
Prodigality
;
and
since
the
Miseries
of
a
wicked
Life
here
,
are
but
the
Beginnings
of
unconceivable
and
eternal
Sorrows
hereafter
;
and
since
there
is
but
one
Cure
for
this
great
Evil
,
and
nothing
but
sincere
Repentance
will
save
us
from
Destruction
;
and
since
God
is
so
infinitely
good
,
as
greatly
to
desire
we
would
Repent
,
and
return
to
our
Obedience
to
him
,
and
affords
us
all
possible
Helps
in
order
to
it
,
and
greatly
rejoyces
to
see
a
Sinner
penitent
,
and
receives
him
with
the
highest
Expressions
of
Tenderness
and
Love
;
since
all
this
is
so
,
let
us
put
off
no
longer
,
what
,
if
we
would
be
happy
,
must
be
done
at
last
;
but
,
with
the
greatest
Thankfulness
,
embrace
the
inestimable
Favour
of
being
again
receiv'd
into
the
Arms
of
our
merciful
God
and
Saviour
.
Let
us
immediately
turn
from
every
Evil
Way
;
and
that
we
may
do
so
effectually
,
let
us
lay
to
heart
how
vexatious
,
and
full
of
Shame
,
and
utterly
unprofitable
a
wicked
Course
of
Life
is
,
and
how
full
of
Pleasure
and
unspeakable
Delight
it
is
to
advance
from
Grace
to
Grace
,
and
to
perfect
Holiness
in
the
fear
of
God
.
And
having
resolv'd
well
,
and
fully
purposed
our
Return
to
the
wise
and
good
Government
of
our
Heavenly
Father
,
without
Delay
do
as
we
have
resolv'd
,
and
arise
and
go
to
our
Father
,
and
say
,
with
all
Humility
and
Confusion
of
Face
,
and
sincere
Contrition
,
Father
,
I
have
sinned
against
Heaven
and
before
thee
,
and
am
no
more
worthy
to
be
called
thy
Son
;
and
he
whose
Compassions
never
fail
,
will
embrace
us
with
the
Arms
of
his
Mercy
,
and
forget
our
former
Provocations
,
and
take
us
to
his
Favour
and
Protection
in
this
World
,
and
at
length
make
us
Partakers
of
the
Joys
of
his
Heavenly
Kingdom
;
where
there
shall
be
Rejoycing
in
his
Presence
for
our
Happiness
and
Salvation
,
Because
we
were
dead
but
are
alive
again
,
were
lost
but
are
found
.
The
PRAYER
.
I.
ALmighty
and
most
merciful
Saviour
,
whose
Government
is
directed
by
infinite
Wisdom
,
and
proceeds
in
infinite
Goodness
,
so
that
happy
are
they
in
whose
Hearts
are
thy
Ways
,
and
that
turn
not
aside
from
thy
Commandments
;
I
confess
,
with
Shame
and
Confusion
of
Face
,
and
I
hope
with
a
truly
humble
,
penitent
,
and
obedient
Heart
,
that
my
vile
Extravagancy
and
Impatience
of
thy
blessed
Restraint
,
and
Foolish
Desire
of
Liberty
,
and
following
the
Byass
of
my
own
brutish
Inclinations
,
has
hitherto
been
too
notorious
,
and
sad
have
been
the
Consequences
of
my
Departure
from
thee
.
I
have
prodigally
wasted
thy
Divine
Grace
,
and
turn'd
it
into
Wantonness
;
I
have
squander'd
away
my
Time
in
Vanity
and
Folly
,
which
is
the
only
Opportunity
of
securing
my
Salvation
;
and
,
without
Infinite
Mercy
,
have
forfeited
my
Reversion
of
my
Heavenly
Inheritance
;
and
all
this
,
for
what
is
below
the
Affections
of
a
Rational
Creature
,
and
indeed
,
as
I
have
found
by
a
costly
Experience
,
no
other
than
Vanity
and
Vexation
of
Spirit
.
And
just
it
is
,
thou
should'st
withdraw
thy
Grace
,
which
I
have
so
slighted
and
abused
,
and
leave
my
Soul
to
starve
and
famish
,
and
dayly
draw
nearer
and
nearer
to
Eternal
Death
.
But
thou
,
O
Father
of
Mercies
,
whose
Compassions
fail
not
,
and
who
desirest
not
the
Death
of
a
Sinner
,
but
rather
that
he
should
repent
and
live
;
look
graciously
upon
thy
Returning
Prodigal
.
II.
I
now
am
sadly
sensible
of
my
deplorable
Condition
,
and
beg
importunately
,
that
I
may
so
effectually
hearken
to
the
inward
Shame
and
Remorse
that
now
I
feel
,
for
my
past
inexcusable
Madness
and
Folly
,
as
that
I
may
immediately
return
to
my
Obedience
,
to
thee
my
infinitely
wise
and
indulgent
Parent
,
who
art
ready
,
I
know
,
to
stretch
out
thy
Arms
to
receive
me
,
and
to
whose
preventing
Grace
I
owe
these
pious
Resolutions
of
humbling
my self
before
thee
.
Father
,
I
have
sinned
against
Heaven
,
and
before
thee
,
and
am
no
more
worthy
to
be
called
thy
Son
,
make
me
but
as
one
of
thy
meanest
Servants
:
I
am
now
fully
sensible
,
that
one
Day
in
thy
Courts
is
better
than
a
Thousand
,
and
had
rather
be
a
Door-keeper
in
the
House
of
my
God
,
than
to
dwell
in
the
Tents
of
Ungodliness
.
O
continue
to
strengthen
these
good
Affections
in
me
,
and
send
out
thy
Light
and
thy
Truth
,
even
thy
Blessed
Spirit
,
that
he
may
conduct
me
to
thy
Dwelling-Place
,
and
secure
my
Retreat
from
the
Kingdom
of
Darkness
.
O
may
I
never
defer
what
,
if
I
would
be
happy
,
must
be
done
at
last
,
but
instantly
Return
to
thee
,
O
Father
of
Compassions
.
Then
shall
I
experience
the
happy
Exchange
of
Misery
and
Shame
,
for
Joy
unspeakable
and
full
of
Glory
;
and
instead
of
being
the
Triumph
of
Malicious
Fiends
in
Hell
,
occasion
extraordinary
Joy
in
the
Presence
of
thee
my
God
,
and
thy
Holy
Angels
,
because
I
was
dead
but
am
alive
again
,
was
lost
but
am
found
.
O
Blessed
God
,
verifie
this
Bliss
upon
me
,
for
thy
Mercies
sake
in
Jesus
our
Redeemer
.
Amen
.
PARABLE
XII
.
Of
the
Rich
Man
and
Lazarus
.
Luke
xvi
.
19
,
20
,
21
,
22
,
23
,
24
,
25
,
26
,
27
,
28
,
29
,
30
,
31.
There
was
a
certain
Rich
Man
,
which
was
clothed
in
Purple
and
Fine
Linnen
,
and
fared
sumptuously
every
day
;
And
there
was
a
certain
Beggar
named
Lazarus
,
which
was
laid
at
his
Gate
,
full
of
Sores
,
And
desiring
to
be
fed
with
the
Crumbs
which
fell
from
the
Rich
Man's
Table
:
moreover
,
the
Dogs
came
and
licked
his
Sores
.
And
it
came
to
pass
that
the
Beggar
died
,
and
was
carried
by
the
Angels
into
Abraham's
Bosom
:
the
Rich
Man
also
died
,
and
was
buried
.
And
in
Hell
he
lift
up
his
Eyes
,
being
in
Torments
,
and
seeth
Abraham
afar
off
,
and
Lazarus
in
his
Bosom
.
And
he
cried
and
said
,
Father
Abraham
have
mercy
on
me
,
and
send
Lazarus
,
that
he
may
dip
the
tip
of
his
finger
in
Water
,
and
cool
my
Tongue
,
for
I
am
tormented
in
this
Flame
.
But
Abraham
said
,
Son
remember
,
that
thou
in
thy
life-time
received'st
thy
good
Things
,
and
likewise
Lazarus
evil
Things
:
but
now
,
He
is
comforted
,
and
Thou
art
tormented
.
And
besides
all
this
,
between
Vs
and
You
there
is
a
great
Gulf
fixed
,
so
that
they
which
would
pass
from
hence
to
you
cannot
,
neither
can
they
pass
to
us
that
would
come
from
thence
.
Then
he
said
,
I
pray
thee
therefore
Father
,
that
thou
wouldest
send
him
to
my
Father's
House
;
For
I
have
five
Brethren
:
that
he
may
testifie
unto
them
,
lest
they
also
come
into
this
Place
of
Torment
.
Abraham
saith
unto
him
,
They
have
Moses
and
the
Prophets
,
let
them
hear
them
.
And
he
said
,
nay
Father
Abraham
,
but
if
one
went
unto
them
from
the
Dead
they
will
Repent
.
And
he
said
unto
him
,
if
they
hear
not
Moses
and
the
Prophets
,
neither
will
they
be
perswaded
though
One
rose
from
the
Dead
.
THIS
Parable
seems
to
be
designed
to
inform
us
of
Three
Things
:
First
,
That
from
a
Man's
Prosperous
or
Adverse
Condition
in
this
World
,
there
is
no
Judgment
to
be
made
concerning
his
Condition
in
the
next
;
and
that
't
is
not
seldom
that
the
Happiness
Men
meet
with
in
this
Life
,
is
changed
for
Misery
in
the
other
,
and
that
Affliction
here
ends
in
Happiness
hereafter
.
Secondly
,
That
whatever
Alteration
is
made
in
the
State
and
Condition
of
the
Soul
,
after
its
Departure
from
this
World
,
shall
be
from
thenceforth
for
ever
unalterable
.
And
Thirdly
,
That
every
Man
may
be
sufficiently
assur'd
of
this
that
reads
the
Scriptures
and
powerfully
enough
inclin'd
to
avoid
that
Future
Misery
,
and
secure
his
Eternal
Happiness
;
without
any
more
extraordinary
Ways
of
Conviction
of
the
Truth
of
this
,
and
Perswasion
to
act
accordingly
:
And
that
those
who
are
not
satisfied
with
what
has
been
hitherto
reveal'd
in
this
Matter
,
will
never
be
satisfied
,
though
One
should
come
from
the
Dead
to
assure
them
of
it
.
Of
each
of
these
Particulars
I
shall
discourse
in
their
Order
.
The
first
thing
this
Parable
informs
us
of
is
,
that
from
a
Man's
prosperous
or
adverse
Condition
in
this
World
,
there
is
no
Judgment
to
be
made
concerning
his
Condition
in
the
next
;
and
that
't
is
not
seldom
,
that
the
Happiness
Men
meet
with
in
this
Life
,
is
chang'd
for
Misery
in
the
other
;
and
on
the
contrary
,
that
Affliction
Here
ends
in
Happiness
Hereafter
.
And
this
is
express'd
in
the
Parable
by
a
Poor
Beggar
,
that
was
full
of
Sores
,
and
begg'd
but
the
Crums
that
fell
from
a
Rich
Man's
Table
,
his
being
carried
by
Angels
into
Abraham's
Bosom
when
he
died
,
or
received
into
that
Place
of
Happiness
which
is
prepar'd
for
them
that
live
and
dye
in
the
Faith
and
Fear
of
God
,
as
Abraham
did
;
while
the
Rich
Man
that
was
cloath'd
in
Purple
and
fine
Linnen
,
and
fared
sumptuously
every
day
,
after
he
dy'd
was
Tormented
in
the
flames
of
Hell
.
'T
was
the
Observation
and
Complaint
of
Solomon
,
and
might
have
been
made
(
if
it
was
not
)
long
before
,
even
from
the
Infancy
of
the
World
,
that
no
Man
knoweth
either
the
Love
or
Hatred
of
God
,
by
All
that
is
here
in
this
World
before
him
;
nay
,
that
there
are
Just
Men
to
whom
it
happeneth
according
to
the
Work
of
the
Wicked
,
Righteous
;
i.
e.
That
Wicked
Men
are
often
observ'd
to
be
prosperous
here
,
as
if
they
were
the
Favourites
of
Heaven
,
and
rewarded
for
their
Vertue
,
and
Good
Men
calamitous
and
afflicted
,
as
if
they
were
hated
of
God
,
and
punish'd
for
their
great
Impieties
.
Job
makes
a
very
pathetical
Complaint
to
this
purpose
,
and
was
indeed
,
Mark
me
,
and
be
astonished
,
says
he
and
lay
your
Hand
upon
your
Mouth
;
Even
when
I
remember
I
am
afraid
,
and
Trembling
seiseth
my
Flesh
.
Wherefore
do
the
Wicked
live
to
become
Old
,
yea
are
mighty
in
Power
,
and
their
Seed
is
establish'd
in
their
sight
with
them
,
and
their
Off-spring
before
their
Eyes
?
Whereas
I
,
might
he
have
said
,
(
and
questionless
he
alluded
to
it
)
I
that
have
the
Testimony
of
God
himself
,
that
there
is
none
like
me
upon
Earth
,
a
Perfect
and
an
Upright
Man
,
one
that
feareth
God
,
and
escheweth
Evil
,
am
on
a
sudden
stripp'd
of
all
my
Glory
,
and
my
Children
All
together
snatch'd
from
me
,
by
a
dreadful
Accident
,
and
my self
smitten
with
sore
Boils
,
from
the
Sole
of
my
Foot
unto
my
Crown
,
so
that
I
am
weary
of
my
Life
,
and
think
I
have
reason
to
curse
the
Day
of
my
Birth
.
They
spend
their
Days
in
Wealth
and
Mirth
,
and
in
a
Moment
,
with
a
quick
and
easie
Passage
,
go
down
to
the
Grave
;
whereas
I
,
miserable
though
innocent
,
am
cloathed
with
Worms
,
and
Scabs
,
and
Clods
of
Dust
;
my
sighing
comes
before
my
Meat
,
and
my
Roarings
are
poured
out
like
the
Waters
,
and
I
long
for
Death
,
but
it
cometh
not
.
Holy
David
[
*
](A29181-e94730-b)
*
Psal.
73.21
.
likewise
,
very
feelingly
complain'd
of
this
,
and
the
Prophet
Jeremy
[
†
](A29181-e94750-b)
†
Jer.
12.1
.
;
and
indeed
,
this
so
seemingly
strange
Method
of
Providence
is
the
Observation
of
every
Man
,
and
the
Wonder
of
most
.
And
what
Conclusions
Men
will
be
apt
to
draw
from
such
Observations
,
is
easie
to
imagine
.
The
Best
of
Men
will
be
apt
to
be
discouraged
,
and
tempted
to
say
with
David
,
Verily
,
I
have
cleansed
my
Heart
in
vain
,
and
wash'd
my
Hands
in
Innocency
:
And
as
for
Sinners
,
no
doubt
but
they
will
be
embolden'd
by
it
to
strengthen
themselves
in
their
Wickedness
;
and
either
perswade
themselves
that
their
Actions
are
not
so
odious
in
the
Sight
of
God
as
has
been
represented
to
them
;
or
that
,
because
they
Thrive
and
Prosper
more
than
Better
Men
,
the
Threats
of
Religion
are
but
Scare-Crows
,
and
because
not
speedily
,
shall
never
be
inflicted
;
or
,
if
there
be
another
World
,
that
they
shall
fare
as
well
in
that
as
they
have
done
in
this
.
And
the
more
indifferent
sort
of
Men
,
that
are
neither
very
Bad
nor
very
Good
,
if
they
prosper
here
,
will
be
apt
to
think
it
is
an
Argument
of
God's
Favour
to
them
,
that
they
perform
an
acceptable
Service
to
him
now
,
and
that
it
shall
therefore
be
well
with
them
hereafter
;
and
if
they
do
not
Thrive
,
they
will
be
inclined
to
follow
the
Course
of
those
that
do
,
as
looking
upon
Prosperity
to
be
an
Argument
of
the
Favour
and
Blessing
of
God
.
But
All
this
is
throughout
a
great
and
dangerous
Mistake
;
and
Worldly
Prosperity
is
neither
a
certain
Argument
of
God's
Favour
to
Men
in
this
World
,
or
of
their
Happiness
in
the
next
:
Neither
is
Affliction
a
certain
Sign
of
God's
casting
Men
off
here
,
or
a
sure
Forerunner
of
Eternal
Misery
hereafter
;
but
frequently
on
the
contrary
,
the
Good
are
calamitous
in
this
World
,
but
received
into
Abraham's
Bosom
in
the
other
,
and
those
that
are
Prosperous
and
Happy
here
,
too
often
have
their
Portion
in
the
Flames
of
Hell
hereafter
.
Prosperity
is
in
it self
indeed
a
Blessing
,
and
promis'd
as
a
Part
of
the
Reward
of
Godliness
;
and
accordingly
,
many
good
Men
are
Happy
even
here
;
and
were
All
truly
good
,
All
would
be
Prosperous
and
Happy
;
for
't
is
Sin
only
that
makes
the
World
miserable
:
And
on
the
other
side
,
Affliction
is
in
it self
a
great
Evil
,
and
by
no
means
joyous
but
grievous
,
and
is
always
the
Punishment
of
some
Offence
.
But
,
oftentimes
Worldly
Prosperity
is
sent
as
a
Curse
rather
than
a
Blessing
,
and
is
the
Effect
of
God's
Displeasure
,
and
the
only
Happiness
that
some
shall
e'er
enjoy
.
And
Adversity
proves
a
great
Blessing
,
and
is
an
Expression
of
God's
Favour
and
Paternal
Regard
,
the
only
Misery
some
shall
ever
feel
,
and
an
Introduction
to
Eternal
Happiness
;
some
,
in
mercy
,
being
corrected
here
for
their
Faults
,
that
they
may
escape
the
everlasting
Punishments
of
the
other
World
,
and
others
fatted
up
here
,
as
to
a
Day
of
Slaughter
,
and
suffered
(
since
they
choose
it
)
to
have
their
Portion
in
this
Life
.
As
Abraham
in
the
Parable
,
said
to
the
Rich
Man
,
(
who
through
the
Excess
of
his
Torment
,
begg'd
that
he
would
send
him
who
was
once
a
poor
Lazarus
,
but
then
in
a
Place
of
Happiness
,
to
dip
his
Finger
in
Water
,
and
come
and
cool
his
Tongue
)
Son
,
remember
that
thou
in
thy
Life-time
receivedst
thy
good
Things
,
and
likewise
Lazarus
his
evil
Things
,
but
now
,
he
is
comforted
and
thou
art
tormented
.
And
indeed
,
it
is
no
wonder
that
it
should
be
so
,
and
that
Prosperity
in
this
World
should
so
often
end
in
Misery
in
the
next
,
and
the
Afflictions
Men
meet
with
here
,
be
turn'd
into
Happiness
hereafter
.
For
Worldly
Prosperity
,
however
charming
it
may
appear
to
us
,
is
a
State
so
full
of
Dangers
,
so
beset
with
Temptations
to
Vice
,
so
apt
to
divert
Men
from
attending
to
Things
of
infinitely
greater
moment
,
and
laying
up
a
Treasure
in
Heaven
;
and
Adversity
on
the
contrary
,
though
very
uneasie
to
Flesh
and
Blood
,
yet
is
so
apt
therefore
to
wean
Men
from
the
World
,
and
the
fading
Vanities
of
it
,
and
make
them
out
of
Love
with
what
is
so
fickle
and
uncertain
,
and
full
of
Trouble
;
and
is
a
State
that
humbles
Men
much
,
and
increases
Devotion
and
Trust
in
God
,
and
puts
'em
upon
Repentance
,
and
a
Desire
of
enjoying
that
Heavenly
Treasure
which
shall
never
be
taken
from
them
:
That
for
a
Rich
Man
to
enter
into
the
Kingdom
of
Heaven
,
seems
by
far
the
greater
Difficulty
,
and
more
likelihood
is
there
of
the
Calamities
of
this
World
bringing
a
Man
to
that
happy
Place
,
than
the
prosperous
Enjoyment
of
its
Pleasures
.
And
accordingly
says
the
Apostle
,
Not
many
Rich
,
not
many
Mighty
are
called
,
and
that
Riches
are
a
Temptation
and
a
Snare
,
and
drown
Men
in
divers
hurtful
Lusts
,
and
bring
them
to
Destruction
and
Perdition
;
and
therefore
exhorts
Men
to
count
it
all
Joy
when
they
fall
into
divers
Temptations
or
Afflictions
.
The
Use
then
,
that
we
may
make
of
this
first
Part
of
the
Parable
,
is
this
;
not
to
be
dejected
under
Adversity
,
as
if
cast
off
by
God
,
and
utterly
depriv'd
of
his
Favour
,
nor
puff'd
up
by
Prosperity
,
as
if
peculiarly
dear
to
Heaven
;
but
in
every
State
to
make
it
our
greatest
Care
and
Endeavour
to
secure
our
main
Interest
,
and
with
Fear
and
Trembling
,
in
the
one
Condition
as
well
as
the
other
,
to
work
out
our
Salvation
,
by
the
Practice
of
that
Holiness
,
without
which
no
Man
,
whether
Rich
or
Poor
,
Calamitous
or
Prosperous
,
shall
see
the
Lord
;
and
with
which
any
Man
,
in
whatsoever
Circumstances
he
is
in
this
Life
,
shall
be
sure
of
a
glorious
Eternity
in
the
Presence
and
Enjoyment
of
his
Maker
.
If
Riches
increase
by
honest
Industry
,
and
conscientious
Dealing
,
and
prudent
Management
,
we
ought
to
esteem
it
as
a
Blessing
,
and
humbly
thank
God
for
it
;
but
by
no
means
should
we
set
our
Hearts
upon
them
,
nor
grow
high-minded
,
and
conceited
of
our selves
,
as
if
greatly
in
Favour
and
Esteem
of
God
,
and
our
Prosperity
the
Reward
of
our
extraordinary
Vertue
;
nor
despise
the
Poverty
of
others
,
looking
upon
them
as
less
Holy
because
not
so
prosperous
as
we
.
Neither
should
we
grow
vain
and
luxurious
,
or
covetous
and
sordid
,
but
make
Friends
,
with
the
Mammon
of
Unrighteousness
,
and
act
like
good
Stewards
of
the
manifold
Grace
of
God
,
being
given
to
Hospitality
,
and
ready
to
relieve
the
Necessities
of
such
as
are
in
want
;
remembring
always
,
that
many
have
all
their
Share
of
Happiness
in
this
Life
,
and
while
they
dote
immoderately
upon
the
World
,
and
place
their
chief
Good
in
being
prosperous
here
,
forfeit
their
Glorious
Reversion
hereafter
:
And
always
fearing
lest
our
Prosperity
become
a
Snare
to
us
in
this
Matter
,
and
we
turn
it
into
a
Curse
by
our
ill
Use
of
it
,
and
become
such
Fools
,
as
for
the
Gain
of
a
little
of
the
World
,
to
lose
our
Immortal
Souls
.
What
Comfort
had
the
Rich
Man
in
the
Parable
of
all
his
former
Prosperity
,
when
he
lay
weltring
in
the
Flames
of
Hell
?
All
his
Purple
and
Fine
Linnen
,
and
Sumptuous
Fare
,
because
he
abus'd
'em
to
Luxury
and
Excess
,
and
grew
negligent
of
laying
up
a
Treasure
of
good
Works
in
Heaven
;
ended
at
length
in
the
Want
of
a
Drop
of
Water
to
cool
his
inflam'd
Tongue
.
If
Affliction
and
Poverty
should
be
our
Lot
,
't
is
then
our
Duty
to
endeavour
to
be
contented
,
and
not
despond
as
if
utterly
rejected
of
God
,
but
to
remember
that
there
is
a
better
World
,
in
which
those
shall
be
unspeakably
and
for
ever
happy
,
that
are
patient
and
resign'd
in
this
Vally
of
the
Shadow
of
Death
;
that
the
Lord
loveth
whom
he
chasteneth
,
and
that
if
we
comply
with
the
Ends
of
his
Correction
,
and
amend
under
his
Paternal
Rod
,
our
light
Affliction
,
which
is
but
for
a
Moment
,
shall
work
for
us
a
far
more
exceeding
and
eternal
Weight
of
Glory
.
Lazarus
in
the
Parable
,
we
read
,
was
miserably
poor
,
desirous
,
though
but
of
the
Fragments
that
fell
from
the
Rich
Man's
Table
,
and
full
of
noisom
painful
Sores
,
a
sad
Spectacle
both
to
himself
and
others
;
and
yet
,
when
he
died
,
was
carried
up
by
Angels
into
Abraham's
Bosom
.
'T
is
not
a
Man
's
outward
Circumstances
that
God
respects
,
but
the
inward
Temper
of
his
Mind
,
and
often
makes
his
outward
Condition
calamitous
,
rich
towards
God
;
he
at
length
shall
be
fill'd
with
Joy
unspeakable
and
full
of
Glory
,
while
many
rich
that
have
their
Portion
in
this
Life
shall
be
sent
empty
away
.
And
thus
much
for
the
first
thing
this
Parable
informs
us
of
,
namely
,
that
from
a
Man's
prosperous
or
adverse
Condition
in
this
World
,
there
is
no
Judgment
to
be
made
concerning
his
final
Condition
in
the
next
.
The
second
thing
it
informs
us
of
is
,
that
whatever
Change
is
made
in
the
Condition
of
the
Soul
,
after
its
Departure
from
this
World
,
its
State
shall
be
from
thenceforth
for
ever
unalterable
.
For
so
in
the
Parable
,
when
the
Rich
Man
being
in
Torments
,
lifted
up
his
Eyes
,
and
saw
Abraham
afar
off
,
and
Lazarus
in
his
Bosom
,
and
cry'd
and
said
,
Father
Abraham
have
Mercy
on
me
,
and
send
Lazarus
that
he
may
dip
the
Tip
of
his
Finger
in
Water
and
cool
my
Tongue
,
for
I
am
tormented
in
this
Flame
;
Abraham
,
after
he
had
told
him
that
he
had
in
his
Life-Time
receiv'd
his
good
things
,
and
Lazarus
his
evil
,
things
,
and
that
then
there
was
a
great
and
unexpected
Change
,
and
Lazarus
was
comforted
and
he
tormented
;
he
adds
,
moreover
,
that
between
him
and
them
there
was
a
great
Gulf
fix'd
,
so
that
those
which
would
pass
from
thence
to
him
could
not
,
neither
could
any
pass
from
him
to
them
.
What
is
meant
by
this
Gulf
fixed
between
Heaven
and
Hell
,
which
hinders
any
Comfort
or
Relief
coming
from
thence
to
that
miserable
Place
,
or
any
Trouble
or
Annoyance
from
that
Place
to
Heaven
;
so
that
the
Condition
both
of
the
Wicked
and
the
Righteous
,
remains
unchangeably
happy
or
miserable
respectively
:
Has
been
much
controverted
,
especially
amongst
the
School-men
.
But
it
tending
to
very
little
Edification
to
relate
their
Opinions
,
most
of
which
are
very
frivolous
;
I
shall
only
say
what
is
the
most
receiv'd
Opinion
in
our
Church
.
By
the
Gulf
fixed
,
we
suppose
is
only
meant
God's
irreversible
Decree
that
those
whose
Wickednesses
made
them
incapable
of
the
Vision
and
Enjoyment
of
God
,
and
sunk
them
down
to
Hell
,
shall
for
ever
remain
there
without
any
Hopes
of
Comfort
or
Relief
,
and
that
the
Righteous
likewise
shall
be
receiv'd
into
Life
and
Happiness
everlasting
,
and
such
as
all
the
Powers
of
Hell
shall
never
be
able
to
lessen
or
disturb
.
And
this
methinks
to
any
sensible
Man
,
should
appear
to
be
an
Opinion
the
most
reasonable
and
most
agreeable
to
the
Holy
Writings
.
Now
here
't
will
be
worth
our
while
,
since
the
rich
Man's
Punishment
is
express'd
by
his
being
tormented
in
Flame
,
and
doom'd
to
be
for
ever
so
,
to
satisfie
two
Queries
usually
put
in
this
Case
;
as
first
,
Why
the
Torments
of
Hell
are
express'd
by
Flames
and
Burning
?
And
secondly
,
How
it
can
be
consistent
with
the
Divine
Justice
to
punish
the
transient
Acts
of
Sin
,
with
such
an
endless
Misery
?
To
the
first
I
return
this
Answer
as
to
me
the
most
satisfactory
.
Though
I
believe
that
at
the
general
Conflagration
,
when
the
Heavens
shall
be
shrunk
up
as
a
scorch'd
Parchment
,
and
the
Elements
melt
with
fervent
Heat
,
and
the
World
and
all
that
's
in
it
be
burn'd
up
;
though
I
believe
that
God
will
then
take
Vengeance
of
his
Enemies
in
real
Flames
of
Fire
,
which
shall
for
ever
encircle
and
prey
upon
their
Bodies
:
yet
I
think
,
that
will
be
the
least
Part
of
their
Torment
,
and
that
the
Extremity
of
it
will
consist
in
the
inward
Trouble
of
their
Minds
;
arising
from
an
impatient
Appetite
,
and
continual
Thirst
after
that
Felicity
,
which
they
know
,
through
their
own
Default
,
they
shall
never
come
to
enjoy
.
And
that
such
vehement
Desires
,
and
the
Passions
consequent
upon
the
disappointment
of
them
,
should
be
call'd
Flames
and
Burning
,
is
no
more
than
what
is
usual
in
our
common
Manner
of
speaking
;
and
the
Expression
of
fervent
and
ardent
Desires
,
is
often
met
with
in
the
holy
writings
too
,
particularly
,
where
David
says
,
My
Soul
breaketh
out
with
the
very
fervent
desire
it
hath
always
to
thy
Commandments
.
And
Rage
,
and
Fury
,
and
Impatience
,
and
the
like
,
which
attend
unsatisfied
Desires
,
are
likewise
frequently
attended
with
the
Epithet
of
Fire
;
as
every
one
must
needs
have
observ'd
.
Now
,
Man
having
an
innate
uncontrolable
Thirst
after
Happiness
,
and
which
is
always
equally
intense
,
and
that
to
the
highest
Degree
;
when
,
(
as
the
Punishment
of
his
Rebellion
against
God
,
his
foolish
and
wicked
Choices
here
,
his
Pursuit
after
lower
Good
,
and
Neglect
of
the
supreme
)
he
shall
be
for
ever
banish'd
to
an
infinite
Distance
,
not
only
from
the
Fountain
of
Happiness
,
but
from
every
Stream
and
Participation
of
it
(
which
here
below
cool'd
his
Heat
a
litle
,
and
for
the
present
gratified
that
his
Desire
)
and
yet
the
Appetite
and
Thirst
after
it
continuing
as
great
as
ever
,
and
the
Wretch
withal
sensible
of
the
utter
Impossibility
of
attaining
it
;
and
that
,
not
so
much
as
one
Drop
from
that
Fountain
of
Bliss
shall
ever
be
given
to
allay
his
Thirst
,
and
cool
his
parch'd
and
inflam'd
Tongue
:
His
Desire
must
for
ever
be
to
the
highest
Degree
craving
and
importunate
in
vain
;
and
being
continually
thus
disappointed
,
his
Impatience
will
still
grow
hotter
and
hotter
,
and
his
Remorse
for
bringing
this
upon
himself
,
turning
to
eternal
Rage
and
Fury
,
and
boyling
up
like
Rivers
of
enflam'd
Brimstone
,
the
Fire
will
be
everlasting
.
And
what
a
Calenture
,
think
we
,
will
the
whole
Man
be
in
;
when
without
the
fiercest
material
Flames
shall
prey
upon
the
Body
,
and
hotter
Fires
within
torment
the
Soul
!
And
this
Notion
of
the
Flames
of
Hell
,
seems
to
me
not
obscurely
hinted
,
in
the
Rich
Man's
lifting
up
his
Eyes
in
his
Torment
,
and
when
he
saw
the
happy
State
of
Lazarus
in
Abraham's
Bosom
,
begging
him
to
impart
,
though
but
one
Drop
of
that
Bliss
he
enjoy'd
,
to
cool
his
parched
Tongue
.
His
Desire
of
that
Happiness
was
in
the
greatest
Degree
of
Ardency
,
and
when
he
saw
Lazarus
in
Abraham's
Bosom
,
then
he
cry'd
out
,
Father
Abraham
have
Mercy
on
me
,
for
I
am
tormented
in
this
Flame
.
Thus
much
for
the
first
Query
.
To
the
second
I
return
this
in
Brief
;
That
since
Sin
is
the
greatest
Possible
Evil
,
(
it
being
a
Violation
of
the
strongest
Tyes
and
Obligations
,
an
Opposition
and
Contrariety
to
the
Supreme
Good
,
and
in
no
Case
eligible
,
as
every
considering
Man
must
needs
confess
)
it
can't
be
too
rigorously
dealt
with
,
even
by
the
Infliction
of
the
greatest
possible
Punishment
;
for
there
is
the
same
Proportion
between
the
greatest
Evil
and
the
greatest
Punishment
,
as
between
a
lesser
Evil
and
a
lesser
Punishment
:
And
therefore
,
unless
we
'll
say
,
there
can
never
be
any
Proportion
between
a
Fault
and
its
Punishment
,
I
think
we
must
own
,
there
is
Proportion
here
.
Now
the
Use
we
may
make
of
this
second
Part
of
the
Parable
is
this
.
That
,
since
the
Consequence
of
a
Life
of
Wickedness
,
is
so
dreadful
and
remediless
a
Ruin
,
and
the
Wages
of
Sin
this
eternal
Torment
and
Death
;
we
would
be
above
all
things
careful
to
avoid
this
Place
of
everlasting
Torments
,
and
make
use
of
our
Time
and
Opportunity
while
we
have
it
,
in
providing
for
a
happy
Eternity
.
The
End
of
every
Man's
Life
is
the
Beginning
of
Eternity
to
him
;
then
Time
shall
be
no
more
,
no
more
Space
for
Repentance
and
working
out
our
Salvation
,
and
after
the
great
Change
that
Death
will
make
in
our
Condition
,
no
more
Changes
from
thence
forward
for
ever
,
no
intermediate
Purgatory
to
cleanse
our
remaining
Filthiness
;
but
as
Death
leaves
a
Soul
,
so
shall
Judgment
find
it
,
and
an
irreversible
Sentence
be
pass'd
upon
it
.
And
this
great
Truth
can
never
be
too
often
call'd
to
Remembrance
;
and
there
is
so
much
of
Terror
in
it
to
a
wicked
Liver
,
that
whoever
thinks
at
all
,
must
needs
be
inclin'd
by
it
to
husband
well
this
his
only
Opportunity
of
making
himself
for
ever
Happy
,
and
immediately
endeavour
to
clear
himself
from
that
Guilt
,
which
,
if
he
dies
in
,
will
make
him
for
ever
miserable
,
and
that
without
the
least
Alleviation
.
The
last
thing
this
Parable
informs
us
of
is
,
That
every
Man
may
be
sufficiently
assur'd
of
this
great
Truth
,
that
reads
the
Scriptures
;
and
powerfully
enough
inclin'd
to
avoid
that
future
Misery
,
and
secure
his
eternal
Happiness
,
without
any
more
extraordinary
Ways
of
Conviction
in
this
Matter
,
or
Perswasives
to
act
accordingly
:
And
that
those
who
are
not
satisfied
with
what
has
already
been
reveal'd
of
future
Rewards
and
Punishments
,
in
all
Probability
will
never
be
satisfied
,
though
one
should
come
from
the
Dead
to
assure
them
of
it
.
This
is
express'd
in
the
Parable
by
the
Rich
Man's
desiring
(
after
he
was
sadly
assur'd
by
Abraham
,
that
there
was
no
Remedy
for
himself
)
that
he
would
send
Lazarus
to
his
Father's
House
(
for
I
have
five
Brethren
,
says
he
)
that
he
may
testifie
unto
them
,
lest
they
also
come
into
this
Place
of
Torment
.
To
this
Abraham
answers
,
They
have
Moses
and
the
Prophets
,
let
them
hear
them
.
But
this
would
not
satisfie
the
miserable
Rich
Man
,
and
he
said
,
nay
Father
Abraham
,
but
if
one
went
to
them
from
the
Dead
they
will
repent
.
To
this
Abraham
gives
this
final
Answer
;
If
they
hear
not
Moses
and
the
Prophets
,
neither
will
they
be
perswaded
though
one
arose
from
the
Dead
.
As
if
he
had
said
,
There
is
all
the
Assurance
given
to
Men
by
the
Holy
Writings
of
the
Truth
of
these
things
,
that
any
reasonable
Man
can
desire
;
and
the
same
Obstinate
and
Atheistick
Infidelity
and
Debauchery
of
Manners
that
makes
Men
disbelieve
what
the
Scriptures
affirm
of
another
Life
,
would
make
them
still
disbelieve
it
,
though
one
arose
from
the
Dead
to
assure
them
of
it
.
And
if
this
was
true
before
the
Gospel
,
when
these
things
were
but
darkly
reveal'd
in
comparison
of
what
they
are
now
,
and
the
Jews
might
then
be
sufficiently
assur'd
of
them
by
attending
to
the
Writings
of
Moses
and
the
Prophets
;
it
is
a
much
more
confirm'd
Truth
to
us
Christians
,
the
Scriptures
of
the
New
Testament
assuring
us
of
it
in
the
most
plain
and
express
Terms
that
can
be
:
According
to
what
the
Apostle
says
,
2
Tim.
1.8
.
that
our
Lord
has
brought
Life
and
Immortality
to
light
by
the
Gospel
.
And
yet
,
some
are
so
unreasonable
,
as
when
we
discourse
about
Judgment
to
come
,
and
the
Rewards
and
Punishments
of
another
Life
,
not
to
tremble
at
it
as
Foelix
did
,
but
with
perverse
Infidelity
,
question
the
Truth
of
the
thing
,
and
ask
us
how
we
can
be
sure
it
is
and
shall
be
so
,
and
whether
we
have
been
told
it
by
one
that
came
from
the
other
World
,
and
has
experienc'd
what
we
say
to
be
true
:
And
that
nothing
less
than
such
a
Proof
shall
ever
make
them
believe
it
.
And
when
they
are
urg'd
with
the
Testimony
of
Moses
and
the
Prophets
,
and
of
the
Son
of
God
himself
;
they
have
the
Confidence
to
laugh
at
this
as
an
Invention
of
Church-Men
,
and
no
better
than
a
Religious
Cheat.
They
are
not
ignorant
,
they
say
,
that
the
Writings
which
we
affirm
were
divinely
inspir'd
,
do
very
plainly
and
expresly
assert
,
That
there
shall
be
a
Judgment
to
come
,
and
that
every
Man
shall
be
rais'd
from
the
Dead
,
and
plac'd
before
the
Almighty
Judge
,
and
consign'd
to
eternal
Happiness
or
Misery
,
according
to
what
they
have
done
in
this
Life
,
whether
it
be
good
or
evil
:
But
they
deny
the
Truth
of
those
Writings
,
and
consequently
the
Reality
of
what
they
assert
of
this
Nature
.
Our
Business
therefore
must
be
to
prove
the
Truth
and
Divine
Authority
of
those
Holy
Scriptures
,
and
then
't
will
follow
,
that
he
that
still
disbelieves
the
Doctrine
of
future
Rewards
and
Punishments
,
and
is
not
inclin'd
to
live
accordingly
,
will
neither
be
convinc'd
nor
perswaded
in
this
Instance
,
though
one
rose
from
the
Dead
The
Opposition
Anti-scripturists
make
against
the
Holy
Writings
is
in
short
this
.
Either
they
will
deny
that
those
Books
were
written
by
the
Men
whose
Names
they
bear
;
or
,
if
they
are
forc'd
to
grant
that
,
they
will
deny
the
Truth
of
the
Matters
of
fact
which
they
set
down
,
and
endeavour
to
pick
out
Inconsistencies
and
Contradictions
in
their
Relation
;
and
,
if
beaten
from
that
Post
,
they
'll
deny
that
the
Writers
were
Men
divinely
inspired
,
and
affirm
that
the
Doctrine
they
wrote
was
meerly
the
Product
of
their
own
Brains
,
and
what
strange
Occurrences
they
record
of
their
Master
Jesus
(
as
of
his
Resurrection
from
the
Dead
,
as
an
Argument
that
there
shall
be
another
Life
after
this
is
ended
,
and
all
Men
then
arise
likewise
,
and
be
call'd
to
give
account
of
their
Works
)
that
this
and
the
like
strange
Passages
they
record
of
Jesus
,
supposing
them
to
be
true
,
were
not
done
by
a
Divine
Power
,
but
by
Art
Magick
and
the
Power
of
the
Devil
.
And
this
,
could
it
be
made
good
,
would
be
a
shrewd
Blow
indeed
,
and
all
reveal'd
Religion
soon
sink
into
Ruine
:
But
in
short
(
for
to
inlarge
here
,
would
far
exceed
the
Bounds
of
a
single
Sermon
)
a
Christian's
Defence
of
the
Truth
and
divine
Authority
of
the
Holy
Writings
may
be
this
.
First
,
Though
some
have
deny'd
that
the
Books
of
the
Old
and
New
Testament
were
written
by
the
Men
whose
Names
they
bear
,
yet
no
Man
ever
yet
could
prove
it
;
nay
,
on
the
contrary
,
they
have
been
receiv'd
as
Genuine
for
many
Hundreds
of
Years
,
and
by
Men
of
very
different
Religions
and
Perswasions
,
and
that
were
bitter
Enemies
to
the
Religion
there
taught
,
and
the
Professors
of
it
,
and
would
have
been
extreamly
glad
to
have
prov'd
the
Whole
a
Forgery
if
they
could
.
But
since
they
did
not
,
when
't
was
so
much
for
their
Interest
to
have
don
't
,
't
is
plain
they
could
not
;
and
since
they
are
,
to
this
Day
,
approv'd
by
all
Sorts
of
Religions
as
genuine
,
't
is
as
much
as
can
be
said
in
the
Case
,
and
as
much
as
can
be
said
for
any
other
Book
in
the
World
:
And
we
must
either
throw
aside
all
Books
as
spurious
,
or
believe
this
which
we
call
the
Bible
,
to
be
genuine
.
Well
,
but
though
this
may
be
true
,
yet
they
object
further
,
that
there
is
no
Truth
in
the
Matters
of
fact
which
these
Men
set
down
;
and
particularly
that
the
whole
Story
of
our
Saviour's
Life
,
and
Death
,
and
Resurrection
,
is
a
Falshood
,
and
that
their
Relations
are
contradictious
.
But
to
this
we
may
return
,
That
though
this
has
been
by
some
Men
said
,
yet
it
has
never
been
prov'd
;
nay
,
on
the
contrary
,
several
Heathen
Writers
,
as
Pliny
,
Tacitus
,
Lucian
,
Suetonius
,
and
others
of
great
Antiquity
,
quoted
by
[
*
](A29181-e98480-b)
*
De
veritat
.
Christ
.
Rel.
Lib.
2.
Grotius
and
[
†
](A29181-e98510-b)
†
Demomsta●
.
Evangel.
Propos.
3.
prope
Initium
.
Haetius
,
have
given
in
their
Evidence
as
to
the
Matters
of
fact
on
the
Christian
Side
;
and
though
they
have
made
it
their
Business
to
vilifie
the
whole
Story
of
our
Lord's
Life
and
Death
,
yet
they
could
say
,
much
less
prove
,
that
there
were
no
such
Occurrences
are
as
recorded
by
the
Evangelists
.
And
truly
,
the
Evangelists
are
so
punctual
in
all
Circumstances
of
Time
and
Place
,
so
particular
in
naming
of
Persons
concern'd
,
and
that
were
Eye-Witnesses
of
those
Transactions
,
and
those
too
,
Enemies
as
well
as
Friends
,
Jews
and
Heathens
as
well
as
Christians
;
and
those
Transactions
were
so
publick
,
and
in
the
Face
of
the
World
,
and
the
Account
of
them
was
written
so
soon
after
they
were
done
;
that
it
would
then
have
been
a
very
easie
Matter
to
have
detected
the
Falshood
of
the
Whole
,
or
of
any
Part
of
the
Story
,
if
there
had
been
any
,
and
both
Jews
and
Heathens
were
very
much
concern'd
to
do
it
if
they
could
,
and
no
doubt
,
they
endeavour'd
it
to
the
utmost
of
their
Power
.
But
yet
,
after
all
,
we
find
that
neither
then
nor
since
,
any
thing
of
this
Nature
has
been
fastned
upon
these
Writings
,
but
rather
the
Truth
of
them
has
been
approv'd
by
the
Confession
of
the
Enemies
of
Christianity
,
than
which
no
better
Argument
can
be
produc'd
for
the
Truth
of
any
Ancient
History
in
the
World
.
And
as
for
the
Contradictions
and
Inconsistencies
,
which
,
they
say
,
are
in
the
New
Testament
;
though
to
Men
unlearn'd
,
or
else
deeply
prejudic'd
,
some
things
may
at
first
sight
seem
to
clash
a
little
,
yet
upon
a
closer
View
of
any
competent
and
unprejudic'd
Person
,
they
will
be
found
to
be
far
from
being
irreclaimable
:
And
these
seeming
Differences
are
likewise
in
things
not
material
;
in
the
main
there
is
an
unquestionable
Harmony
:
Which
,
considering
that
four
several
Men
were
the
Writers
,
and
that
they
writ
in
different
and
distant
Places
,
is
no
mean
Argument
,
that
what
they
so
punctually
and
agreeably
relate
,
is
true
.
And
indeed
,
those
little
Differences
that
are
taken
Notice
of
,
are
rather
an
Argument
for
the
Truth
of
their
Relation
,
than
any
thing
to
the
contrary
;
for
had
it
been
a
pack'd
Business
,
they
would
have
been
careful
not
to
have
differ'd
in
a
Title
.
As
for
their
last
Reserve
,
that
supposing
the
Matter
of
fact
to
be
true
which
they
relate
,
yet
those
strange
things
that
are
recorded
of
Jesus
,
might
be
performed
by
Art
Magick
and
the
Power
of
the
Devil
:
And
that
,
what
he
or
his
Apostles
have
deliver'd
by
Way
of
Precept
and
Doctrine
,
was
meerly
the
Product
of
their
own
Brains
,
and
no
Inspiration
of
God
:
To
this
we
may
return
in
this
Manner
.
'T
is
certain
that
the
coming
of
Jesus
Christ
into
the
World
,
was
to
destroy
the
Works
and
Kingdom
of
the
Devil
,
as
is
evident
from
his
casting
so
many
evil
Spirits
out
of
possess'd
Persons
,
and
from
their
trembling
at
his
Presence
,
and
crying
out
for
Dread
;
and
from
his
teaching
so
Holy
and
Heavenly
a
Religion
,
than
which
,
nothing
can
more
weaken
his
Infernal
Kingdom
:
And
to
attest
the
Truth
of
this
his
Doctrine
,
and
that
he
was
sent
by
God
to
teach
it
to
the
World
,
he
wrought
diverse
and
very
amazing
Miracles
,
and
those
highly
beneficial
ones
too
;
such
as
giving
Sight
to
Men
that
were
born
blind
,
and
curing
long
and
desperate
Diseases
,
and
raising
to
Life
those
that
had
been
dead
,
and
one
of
them
four
Days
buried
,
and
this
only
with
a
Word
or
with
his
Touch
;
Now
,
can
any
Man
in
his
Senses
think
,
that
the
Devil
,
were
he
able
,
would
so
far
assist
one
that
come
on
purpose
into
the
World
to
destroy
his
Kingdom
?
'T
is
our
Lord's
own
Answer
to
the
foolishly
masicious
Pharisees
,
who
,
when
they
saw
him
work
a
stupendious
Miracle
upon
one
possessed
with
a
Devil
,
both
Blind
and
Dumb
,
insomuch
that
the
Blind
and
Dumb
both
spake
and
saw
;
objected
presently
,
This
Fellow
casteth
out
Devils
by
Beelzebub
the
prince
of
the
Devils
.
And
Jesus
knew
their
Thoughts
and
said
unto
them
,
every
Kingdom
divided
against
it self
is
brought
to
Desolation
;
and
if
Satan
cast
out
Satan
,
he
is
divided
against
himself
,
How
then
shall
his
Kingdom
stand
?
A
Demonstration
this
,
that
't
was
not
by
the
Power
of
the
Devil
that
he
wrought
his
Miracles
,
but
by
the
Power
of
God
.
For
though
deluded
Men
may
be
so
foolish
as
to
frame
such
an
Objection
,
the
Devil
is
too
wise
to
put
the
thing
in
Practice
.
As
for
the
other
Part
of
what
is
objected
,
That
what
our
Lord
,
and
the
Writers
of
the
New
Testament
,
the
Evangelists
and
Apostles
,
have
deliver'd
by
Way
of
Precept
and
Doctrine
,
was
meerly
the
Product
of
their
own
Brains
,
and
not
the
Inspiration
of
God
;
I
might
only
appeal
to
the
Precepts
and
Doctrines
themselves
,
which
are
of
so
Exalted
and
Heavenly
a
Nature
,
and
far
above
any
thing
,
that
either
before
or
since
was
ever
written
by
Man
,
that
they
themselves
will
prove
their
Original
to
be
Divine
.
But
there
is
a
farther
Proof
of
this
,
the
many
and
great
Miracles
that
were
wrought
,
both
by
Christ
and
his
Apostles
,
in
Confirmation
of
the
Doctrine
they
taught
,
and
of
their
being
commission'd
by
God
in
an
extraordinary
Manner
,
to
declare
it
as
the
Rule
of
their
Obedience
to
him
,
and
of
their
Conversation
in
the
World
.
For
,
no
reasonable
Man
can
think
,
that
God
would
have
so
wondrously
assisted
those
above
all
other
Men
,
had
they
not
been
his
peculiar
Messengers
,
to
make
known
his
Will
to
Mankind
.
And
this
,
in
short
,
may
be
sufficient
to
prove
,
to
any
reasonable
and
unprejudic'd
Man
,
the
Truth
and
Divine
Authority
of
the
Holy
Scriptures
;
and
,
consequently
,
we
have
sufficient
Assurance
,
that
there
shall
be
another
Life
,
when
this
is
ended
,
wherein
Men
shall
be
for
ever
recompenc'd
according
to
their
Works
:
For
this
is
very
plainly
and
expresly
asserted
in
those
Writings
,
as
every
Man
knows
that
has
read
them
.
And
therefore
't
is
as
plain
,
that
't
is
an
unreasonable
Obstinacy
,
and
too
great
Love
of
the
sinful
Enjoyments
of
this
World
,
that
makes
Men
deny
their
Assent
to
so
great
a
Truth
,
and
hinders
them
from
being
inclin'd
by
it
,
to
lead
a
more
Innocent
and
Holy
Life
.
And
the
same
Obstinacy
and
Infidel
Hardness
of
Heart
,
and
Vileness
of
Manners
,
would
make
them
still
disbelieve
that
there
is
a
future
State
of
Eternal
Rewards
and
Punishments
,
according
as
Men
live
well
or
ill
here
below
,
and
still
keep
them
from
being
perswaded
by
it
to
Amendment
,
though
one
came
to
them
from
the
Dead
to
assure
them
of
it
.
For
,
what
an
easie
Matter
would
it
be
for
them
to
say
,
that
the
Apparition
was
but
a
melancholly
Fancy
,
or
a
Dream
,
and
regard
it
as
if
no
more
,
and
laugh
at
all
things
of
that
Nature
,
as
too
many
now
a-days
are
apt
to
do
?
And
he
that
will
shut
his
Eyes
aganst
so
much
Reason
,
and
Evidence
,
as
there
is
,
for
the
Divine
Authority
of
the
Holy
Scriptures
,
is
Proof
against
any
other
Sort
of
Conviction
whatever
,
even
that
of
a
Messenger
sent
on
purpose
to
him
from
the
other
World
.
For
so
our
Lord
in
the
Parable
,
If
they
believe
not
Moses
and
the
Prophets
(
we
may
add
,
and
our
Saviour
,
his
Evangelists
and
Apostles
)
neither
will
they
be
perswaded
,
though
one
arose
from
the
Dead
.
Wherefore
,
it
becomes
us
all
to
be
very
careful
,
lest
the
Spirit
of
Unbelief
enter
into
us
,
and
we
grow
so
blinded
by
the
Deceitfulness
of
Sin
,
as
either
not
to
believe
,
or
not
duly
to
attend
to
this
great
and
strongly
confirm'd
Truth
,
of
the
Certainty
of
another
Life
after
this
;
and
of
the
eternal
Rewards
and
Punishments
then
to
be
awarded
to
every
Man
according
to
his
religious
or
impious
Behaviour
here
.
'T
is
in
vain
to
expect
any
further
extraordinary
Proof
of
what
is
already
plainly
declared
by
him
that
cannot
lye
,
in
those
Writings
which
we
have
all
the
Reason
in
the
World
to
believe
,
were
written
by
his
Divine
Inspiration
.
Let
us
rather
so
serioussy
consider
and
attend
to
what
is
there
reveal'd
to
us
,
as
by
those
Terrors
of
the
Lord
relating
to
a
future
Judgment
,
to
be
perswaded
to
a
sincere
Revisal
of
our
Ways
,
and
deep
Repentance
of
what
we
shall
find
to
have
been
amiss
,
and
immediate
Endeavours
to
do
no
more
wickedly
.
Let
us
have
a
care
how
we
are
charm'd
with
the
Pomps
and
Vanities
of
this
World
,
as
if
here
were
our
Happiness
and
our
Heaven
,
and
we
look'd
for
no
other
Life
when
this
is
done
;
and
let
us
be
chiefly
employ'd
in
making
Provision
for
that
other
endless
Life
which
will
succed
this
,
that
then
we
may
be
happy
,
when
,
if
we
are
miserable
,
we
shall
be
always
so
.
Remembring
that
the
Rich
Man
in
the
Parable
,
who
in
this
Life
receiv'd
his
good
things
,
and
was
wholly
intent
upon
the
Enjoyment
of
them
,
and
look'd
no
further
,
made
no
Provision
for
what
was
to
be
hereafter
in
that
other
State
;
aster
he
died
was
tormented
in
the
Flames
of
Hell
,
and
wanted
a
Drop
of
Water
to
cool
his
Tongue
:
While
the
poor
,
despis'd
,
and
seemingly
miserable
Lazarus
,
that
begg'd
for
the
Crumbs
which
fell
from
his
Table
,
and
was
taken
little
Notice
of
by
any
but
the
Rich
Man's
Dogs
;
because
his
Poverty
made
him
Religious
,
and
think
of
and
provide
for
better
things
in
an
everlasting
World
,
was
,
when
he
died
,
conducted
by
Angels
into
Abraham's
Bosom
,
that
Place
of
Eternal
Happiness
,
Rest
and
Peace
,
which
is
prepar'd
for
the
Righteous
.
These
things
,
if
we
consider
throughly
and
seriously
,
there
will
be
no
need
of
one
from
the
Dead
,
either
to
convince
us
of
the
Truth
of
them
,
or
to
perswade
us
to
an
immediate
Repentance
,
that
we
may
escape
that
Place
of
Eternal
Torment
,
reserv'd
for
the
obstinately
wicked
,
and
be
receiv'd
into
that
happy
State
which
shall
for
ever
crown
the
pious
Endeavours
of
the
Good
.
Wherefore
,
for
the
future
,
may
we
all
so
meditate
upon
these
things
,
and
give
our selves
so
intirely
to
them
,
that
,
through
God's
gracious
Assistance
,
our
profiting
may
appear
in
all
things
?
The
PRAYER
.
O
God
,
infinitely
wise
and
Good
,
the
Disposals
of
whose
Providence
here
below
,
though
always
for
the
best
,
are
yet
often
the
Cause
of
Wonder
to
us
Mortals
;
especially
in
the
Prosperity
of
the
Wicked
,
and
the
Afflictions
of
the
Righteous
:
Teach
me
the
Wisdom
,
I
beseech
thee
,
to
look
beyond
this
World
for
Happiness
,
and
never
to
make
vain
Conclusions
of
thy
Favour
or
displeasure
to
my self
or
others
,
or
concerning
mine
or
their
Condition
in
the
other
World
,
from
the
Circumstances
of
this
our
present
Life
:
But
rather
in
all
things
to
acknowledg
thy
Providence
to
be
good
and
just
,
and
be
careful
to
secure
my
Duty
in
whatsoever
Station
thou
shalt
please
to
place
me
.
Grant
that
in
Prosperity
I
may
be
Humble
,
Thankful
and
Charitable
;
in
Adversity
Contented
,
and
resign'd
under
thy
Paternal
Rod
;
and
may
make
that
good
Use
of
every
Condition
which
thou
designest
I
should
,
and
carefully
avoid
the
Snares
of
each
;
and
make
it
my
great
Endeavour
,
whilst
I
continue
here
below
,
to
secure
a
happy
Eternity
in
the
World
of
Spirits
,
where
my
Condition
,
whatever
it
then
shall
be
,
will
be
unchangeable
.
And
,
may
my
Belief
of
future
Eternal
Rewards
and
Punishments
,
be
daily
more
and
more
strengthned
and
confirmed
,
by
a
serious
and
unprejudic'd
Attention
to
the
plain
Assurance
thou
hast
given
me
of
it
in
the
Holy
Scriptures
;
so
as
not
to
be
vainly
desirous
of
any
more
extraordinary
Evidence
in
this
matter
,
but
believing
these
great
Truths
without
wavering
.
Grant
that
I
may
immediately
endeavour
to
reform
my
Life
before
it
be
too
late
:
That
so
,
when
I
go
hence
,
I
may
be
receiv'd
into
Abraham's
Bosom
,
the
happy
Portion
of
the
Faithful
,
and
escape
the
Place
of
endless
Torment
,
prepar'd
for
the
Devil
and
his
Angels
.
Grant
this
,
O
Gracious
God
,
for
Jesus
Christ
his
Sake
.
PARABLE
XIII
.
Of
the
Importunate
Widow
.
Luke
xviii
.
1
,
2
,
3
,
4
,
5
,
And
Jesus
spake
a
Parable
to
this
End
,
that
Men
ought
always
to
pray
and
not
to
faint
;
Saying
,
there
was
in
a
City
a
Judge
which
feared
not
God
,
neither
regarded
Man
.
And
there
was
a
Widow
in
that
City
,
and
she
came
unto
him
,
saying
,
Avenge
me
of
mine
Adversary
.
And
he
would
not
for
a
while
;
but
afterwards
he
said
within
himself
,
Though
I
fear
not
God
,
neither
regard
Man
;
Yet
because
this
Widow
troubleth
me
,
I
will
avenge
her
,
lest
by
her
continual
coming
she
weary
me
.
THE
Force
of
this
Parable
,
in
order
to
the
perswading
to
a
constant
and
importunate
Devotion
,
lies
in
this
,
That
if
Importunity
will
prevail
with
a
sinful
Man
,
that
neither
fears
God
,
nor
has
any
Compassion
for
the
Miseries
of
his
Fellow-Creatures
,
to
grant
Petitions
offer'd
to
him
:
How
much
more
prevalent
will
it
be
,
with
the
infinitely
good
God
,
to
relieve
the
Necessities
of
such
as
devoutly
and
earnestly
implore
his
Help
?
And
to
the
same
Sense
is
another
Parable
,
Luke
11.16
.
Which
of
you
shall
have
a
Friend
,
and
shall
go
to
him
at
Midnight
,
and
say
unto
him
,
Friend
,
lend
me
three
Loaves
,
for
a
Friend
of
mine
in
his
Journey
is
come
unto
me
,
and
I
have
nothing
to
set
before
him
;
and
he
from
within
shall
answer
and
say
,
Trouble
me
not
,
the
Door
is
now
shut
,
and
my
Children
are
with
me
in
Bed
,
I
cannot
rise
and
give
thee
.
I
say
unto
you
,
Though
he
will
not
rise
and
give
him
because
he
is
his
Friend
,
yet
,
because
of
his
Importunity
,
he
will
rise
and
give
him
as
many
as
he
needeth
.
And
the
Application
of
this
Parable
is
,
Ask
and
it
shall
be
given
you
,
seek
and
ye
shall
find
,
knock
and
it
shall
be
open'd
unto
you
.
And
the
Reason
why
our
Lord
applies
the
first
Parable
to
God's
certainly
avenging
his
Elect
,
which
cry
Day
and
Night
to
him
,
though
he
bear
long
with
them
;
I
suppose
to
be
(
with
Dr.
Hammond
)
the
great
Discouragements
his
Disciples
were
then
under
,
by
reason
of
the
Malice
of
the
Jews
,
which
made
it
necessary
for
him
to
keep
up
their
Spirits
by
assuring
them
,
that
God's
not
immediately
hearkening
to
their
Prayers
by
manifestly
appearing
in
their
Cause
to
protect
them
and
punish
their
Enemies
,
was
no
Argument
that
he
wholly
disregarded
them
,
but
that
if
they
persisted
in
their
grateful
Importunity
,
he
would
at
length
answer
their
Desires
.
For
,
if
Importunity
be
so
prevalent
even
with
Wicked
Men
,
how
much
more
will
it
be
so
with
the
God
of
Mercy
and
Compassion
?
'T
is
plain
then
,
the
chief
Design
of
these
Parables
,
though
differently
worded
and
apply'd
,
is
to
enforce
the
Necessity
of
frequent
and
earnest
Prayer
;
and
therefore
,
without
any
farther
minute
Explication
of
them
,
(
they
being
so
plain
,
that
they
neither
need
nor
will
bear
it
)
I
shall
address
my self
to
discourse
upon
what
is
couch'd
under
them
,
and
endeavour
to
evince
the
Necessity
of
Praying
frequently
,
and
with
Earnestness
and
Importunity
.
That
Prayer
,
or
a
Liberty
of
making
our
Requests
known
unto
God
,
is
a
Privilege
and
Happiness
inestimable
,
no
one
that
considers
the
Nature
of
God
and
the
Nature
of
Man
can
question
.
The
latter
,
a
poor
dependent
Creature
,
helpless
and
weak
,
short-sighted
and
ignorant
,
full
of
Wants
and
Necessities
,
obnoxious
to
innumerable
evil
Accidents
,
of
unruly
Passions
and
Affections
,
the
Hate
and
Envy
of
the
Spirits
of
Darkness
,
strongly
prone
to
what
is
Evil
,
and
averse
to
what
is
Good
;
the
former
,
a
Being
of
infinite
Fullness
and
Perfection
,
infinitely
wise
,
and
powerful
,
and
good
,
the
Maker
of
the
Universe
,
whose
is
the
whole
Creation
,
and
to
whom
,
every
Thing
that
is
obeys
.
Now
,
that
this
indigent
helpless
Creature
should
have
such
a
Patron
to
make
his
Wants
known
to
,
a
Patron
so
inexhaustibly
full
,
so
wise
,
so
able
,
and
so
willing
,
to
direct
and
guide
him
,
to
support
and
comfort
him
,
to
protect
and
defend
,
to
relieve
and
succour
him
;
to
have
Freedom
of
Address
to
such
a
Patron
as
this
,
is
,
without
all
doubt
,
a
Privilege
and
Favour
that
no
Man
can
sufficiently
esteem
.
And
yet
,
(
so
unaccountably
stupid
and
thoughtless
are
Men
for
the
Generality
)
What
is
more
neglected
,
nay
despis'd
,
than
this
invaluable
Privilege
!
As
if
they
were
full
,
and
had
need
of
Nothing
,
or
were
self-sufficient
,
and
could
be
their
own
Helpers
;
when
indeed
,
they
are
wretched
and
miserable
,
and
poor
,
and
blind
,
and
naked
.
In
pity
to
this
our
doubly
Forlorn
Condition
,
our
Blessed
Saviour
,
the
God
of
Compassions
,
that
if
possible
we
might
receive
the
full
Benefit
of
so
great
a
Favour
and
Divine
Condescention
;
has
made
this
Privilege
become
our
Duty
,
and
bound
it
upon
us
by
the
Commands
of
his
Holy
Institution
;
encourag'd
our
Practice
of
it
by
his
own
Example
,
and
by
Himself
and
his
Apostles
left
such
Directions
for
the
more
effectual
Performance
of
it
,
that
every
Man
for
the
Future
might
be
without
Excuse
,
if
he
either
Pray'd
not
at
all
,
or
to
no
purpose
.
Among
which
Directions
,
the
Importunity
recommended
in
this
Parable
,
and
in
that
other
before-mention'd
so
near
of
Kin
to
it
,
is
greatly
to
be
regarded
;
as
that
which
will
certainly
,
if
other
Requisites
are
not
wanting
(
for
there
are
others
)
bring
down
a
Blessing
.
But
because
there
are
other
Things
requir'd
both
by
our
Lord
and
his
Apostles
,
in
order
to
our
Praying
successfully
,
besides
Importunity
;
I
think
it
will
not
be
amiss
,
if
I
discourse
more
largely
of
this
great
and
concerning
Duty
of
Prayer
,
than
I
could
do
if
I
strictly
confin'd
my self
to
the
Bounds
of
this
Parable
;
and
endeavour
these
three
Things
.
First
,
To
prove
that
Prayer
is
not
only
an
inestimable
Privilege
,
but
the
Duty
of
every
Christian
.
Secondly
,
To
shew
how
far
the
Obligation
to
this
Duty
does
extend
.
And
,
Thirdly
,
What
are
the
necessary
Requisites
,
that
this
Duty
may
be
perform'd
successfully
.
First
,
Prayer
is
not
only
the
Privilege
,
but
the
Duty
of
every
Christian
.
Watch
and
pray
,
that
ye
enter
not
into
Temptation
,
was
Our
Lord's
Charge
to
Peter
,
and
the
two
Sons
of
Zebedee
,
in
the
Garden
of
his
Agony
;
and
not
to
them
only
,
but
to
all
others
that
are
in
their
Circumstances
,
(
i.
e.
)
in
great
Danger
of
being
tempted
,
and
weak
and
unable
of
Themselves
to
make
Resistance
;
and
that
,
God
knows
,
we
all
of
us
are
,
and
therefore
to
all
of
us
is
this
Command
directed
.
Ask
and
ye
shall
have
,
seek
and
ye
shall
find
,
knock
and
it
shall
be
open'd
unto
you
,
says
the
same
Blessed
Jesus
immediately
after
one
of
the
Parables
before
mention'd
;
as
if
he
had
said
,
God
will
be
gracious
and
relieve
your
Necessities
,
but
't
is
upon
Condition
you
will
lay
your
Wants
before
him
,
and
implore
his
Help
;
according
to
that
of
S.
James
,
chap.
4.
ver.
2.
Ye
have
not
,
because
ye
ask
not
.
In
the
Sixth
of
Matthew
our
Lord
has
set
us
a
Pattern
of
Prayer
,
and
commanded
us
to
use
it
,
When
ye
pray
,
say
Our
Father
,
&c.
And
he
spake
the
Parable
we
are
now
discoursing
on
,
to
this
very
purpose
,
That
men
ought
always
to
pray
,
and
not
to
faint
;
and
he
himself
was
our
Example
too
in
this
Matter
,
and
continued
whole
Nights
in
Prayer
unto
God
;
and
his
Example
in
Things
within
our
reach
,
as
assiduous
Prayer
is
,
we
are
upon
innumerable
Accounts
obliged
to
follow
.
And
as
our
Lord
,
so
his
Apostles
bind
this
upon
us
as
our
Duty
.
in
every
thing
by
Prayer
and
Supplication
with
Thanksgiving
,
to
let
our
Requests
be
made
known
unto
God
;
and
to
continue
in
Prayer
,
and
watch
in
the
same
with
all
Perseverance
,
and
to
Pray
every
where
,
and
without
,
ceasing
.
The
Duty
,
we
see
,
is
sufficiently
bound
upon
us
by
our
Holy
Religion
:
'T
is
plain
and
express
,
and
must
as
carefully
be
observ'd
as
any
other
Command
;
so
sollicitous
is
our
good
God
for
our
Happiness
,
as
by
all
Means
to
bring
us
to
the
Practice
of
what
will
be
so
highly
beneficial
to
us
:
And
where
the
Love
of
a
Thing
,
upon
Account
of
its
own
Excellency
,
and
Serviceableness
to
our
Selves
,
will
not
attract
our
numbred
senseless
Souls
,
there
to
goad
and
prick
us
on
,
and
even
force
us
to
it
,
by
Threats
of
Punishment
if
we
refuse
.
Good
God!
That
Men
should
need
haling
to
Felicity
!
And
that
God
should
be
so
desirous
of
it
,
as
thus
to
take
all
Measures
to
bring
us
to
it
!
O
the
unaccountable
Stupidity
of
Man
,
and
the
unsearchable
Riches
of
the
Goodness
of
God!
And
what
a
miserable
Wretch
is
he
,
unnatural
to
Himself
,
and
Ungrateful
to
his
God
,
who
by
his
Obstinacy
shall
frustrate
so
great
Tenderness
of
God
as
this
,
and
break
through
so
many
Obligations
to
his
own
Ruin
!
and
with
Devilish
Pride
and
Sullenness
starve
and
famish
his
Soul
,
rather
than
Pray
to
God
to
Relieve
and
Help
him
!
How
many
of
those
that
call
Themselves
Christians
are
thus
wretchedly
miserable
,
God
and
their
own
Consciences
know
best
;
but
let
not
any
Man
be
deceiv'd
;
't
is
not
only
a
Privilege
now
,
but
is
become
a
necessary
Duty
,
and
by
the
Neglect
of
it
we
shall
not
only
lose
the
Benefit
consequent
upon
the
Peformance
of
it
,
but
receive
the
Punishment
due
to
the
Breach
of
the
Laws
of
God
;
which
,
in
all
probability
,
will
be
so
much
the
more
severe
,
as
the
Benefit
would
have
been
great
:
For
nothing
is
more
provoking
,
than
to
have
great
Favours
and
Condescensions
(
such
as
is
this
)
slighted
and
despis'd
.
And
thus
much
may
suffice
to
prove
,
that
Prayer
is
not
only
the
Privilege
,
but
the
Duty
of
every
Christian
.
I
proceed
in
the
Second
Place
,
to
shew
,
How
far
the
Obligation
to
this
Duty
does
extend
.
Our
Lord
in
the
Proeme
to
this
Parable
,
says
,
That
Men
ought
always
to
pray
;
and
S.
Paul
,
1
Tim.
2.8
.
says
,
I
will
that
Men
pray
every
where
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
every
Place
;
and
Ephes.
6.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
upon
every
Occasion
,
with
every
Opportunity
;
and
1
Thess.
5.17
.
he
joyns
both
together
,
and
commands
that
we
pray
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
Intermission
.
So
that
't
is
a
Duty
that
extends
to
all
Times
and
Places
,
to
all
Seasons
,
and
States
and
Conditions
of
Life
;
and
as
at
all
Times
we
stand
in
need
of
the
Favour
and
Blessing
,
the
Protection
and
Support
,
the
Mercy
and
Forgiveness
of
God
;
so
't
is
at
all
Times
our
Duty
to
beseech
it
of
him
.
But
this
will
need
a
farther
Explication
.
For
this
Praying
without
ceasing
or
Intermission
,
cannot
be
understood
in
the
strictest
Sense
,
as
if
there
were
to
be
no
Cessation
of
the
Act
,
for
that
would
be
impossible
;
and
there
are
many
other
Things
that
we
are
as
much
oblig'd
to
,
which
will
take
up
great
Portions
of
our
Time
.
Many
Necessities
of
Nature
there
are
that
must
be
adverted
to
and
supplied
,
many
honest
Employments
that
must
be
follow'd
,
many
other
Christian
Graces
that
must
be
exercised
,
and
sometimes
even
innocent
Recreations
must
take
place
;
there
being
,
as
Solomon
says
,
a
Time
for
all
Things
,
a
Time
to
Weep
and
a
Time
to
Laugh
,
a
Time
to
Mourn
,
and
a
Time
to
Dance
.
This
,
as
well
as
other
Affirmative
Commands
,
does
,
Obligare
semper
,
as
the
Schools
distinguish
,
but
not
pro
semper
;
that
is
,
There
is
no
Time
,
or
Season
,
or
Place
so
exempt
,
but
that
in
due
Circumstances
we
are
oblig'd
to
this
Duty
,
but
it
does
not
oblige
as
Negative
Commands
do
,
to
every
Moment
,
without
any
Exception
.
There
is
no
Minute
of
our
Life
,
but
the
Commands
,
Thou
shalt
do
no
Murder
,
Thou
shalt
not
commit
Adultery
,
Thou
shalt
not
Steal
,
and
the
like
,
do
oblige
us
to
observe
them
;
but
there
are
very
many
Portions
of
our
Time
wherein
such
Precepts
as
these
,
Be
Afflicted
,
and
Mourn
,
and
Weep
,
and
the
contrary
to
it
,
Rejoyce
evermore
,
and
Pray
without
ceasing
,
and
the
like
,
neither
do
nor
can
oblige
.
To
keep
our
Minds
in
an
habitual
Frame
and
apt
Disposition
for
the
Performance
of
these
Duties
in
proper
Circumstances
,
is
all
that
is
expected
from
us
.
But
more
particularly
,
to
Pray
always
,
or
every
where
,
and
without
ceasing
,
is
to
do
these
Three
Things
:
First
,
'T
is
to
be
very
frequent
in
offering
up
pious
Ejaculations
,
or
short
mental
Prayers
,
as
Occasion
shall
offer
,
which
will
be
very
often
;
and
the
most
usual
and
common
Occurrences
of
Life
may
be
improv'd
to
this
sort
of
Devotion
,
without
the
least
Hindrance
or
Encroachment
upon
any
other
Employments
.
In
the
Field
,
in
the
Shop
,
in
the
Bed
when
Sleep
departs
,
in
a
Journey
,
every
where
,
and
at
all
Times
,
this
may
be
done
,
without
Expence
of
Time
,
without
Shew
or
Observation
;
and
is
a
Service
highly
acceptable
to
God
,
and
keeps
the
Mind
in
an
excellent
Frame
and
Temper
,
and
is
out
of
Danger
of
being
polluted
by
Hypocrisie
and
other
base
and
little
Ends
;
which
too
often
mingle
with
our
more
set
and
publick
Prayers
.
And
the
Soul
may
more
vigorously
dart
forth
these
short
Accidental
Breathings
,
and
storm
Heaven
more
successfully
by
these
quick
lively
Efforts
,
than
by
whole
Armies
of
Words
and
Legions
of
long-breath'd
Petitions
,
which
are
rather
apt
to
tire
the
Soul
,
and
rebate
the
Edge
of
her
Devotion
.
Of
this
Nature
is
the
Prayer
which
our
Lord
has
taught
the
Church
;
the
whole
far
from
long
,
and
the
particular
Petitions
very
short
,
but
withall
full
and
comprehensive
to
Admiration
:
In
Imitation
whereof
,
have
the
wise
Compilers
of
our
Liturgy
divided
the
Service
into
short
Collects
,
and
comprised
their
Sense
in
as
few
Words
as
is
possible
;
that
so
the
Mind
may
be
more
intent
and
recollect
,
and
have
time
to
breath
as
't
were
between
each
of
them
,
and
return
with
fresh
Vigour
and
Spirit
to
the
succeeding
parts
;
according
to
our
Lord
's
express
Advice
,
Use
not
vain
Repetitions
when
ye
pray
;
and
that
of
the
Wise
Preacher
,
Eccl.
●
.
2
.
Be
not
rash
with
thy
Mouth
,
and
let
not
thine
Heart
be
hasty
to
utter
any
Thing
before
God
,
for
God
is
in
Heaven
,
and
thou
upon
Earth
,
therefore
let
thy
Words
be
few
.
And
this
way
of
Ejaculatory
Devotion
comes
very
near
to
Praying
without
ceasing
in
the
strictest
Sense
,
and
much
resembles
that
Heavenly
Employment
of
those
,
Rev.
4.8
.
Who
rest
not
Night
and
Day
,
saying
Holy
,
Holy
,
Holy
,
Lord
God
Almighty
,
which
was
,
and
is
,
and
is
to
come
.
But
,
Secondly
,
To
Pray
always
,
is
never
willingly
to
omit
the
Morning
,
and
Evening
,
and
Noon-day
Returns
,
of
our
more
set
and
solemn
private
Addresses
to
the
Throne
of
Grace
;
the
Morning
and
Evening
especially
,
which
is
the
least
Homage
we
can
pay
to
the
Almighty
,
and
which
are
Seasons
the
most
of
all
in
our
power
,
to
employ
as
we
think
fit
.
The
Morning
and
Evening
Sacrifice
was
constant
among
the
Jews
;
the
Fire
was
ever
Burning
upon
the
Altar
,
and
never
was
suffer'd
to
go
out
.
David
pray'd
Morning
and
Evening
,
and
at
Noon
,
and
God
heard
his
Voice
;
yea
,
seven
Times
a
Day
did
he
praise
him
because
of
his
Righteous
Judgments
:
and
Daniel
made
his
Petition
three
Times
a
Day
towards
Jerusalem
,
as
the
Jews
Custom
was
.
The
Morning
and
Evening
are
the
two
Extremes
of
the
Day
,
and
the
Noon
is
like
an
intermediate
Link
between
them
,
that
is
joyned
to
both
,
and
so
makes
one
continued
Day
;
so
that
,
he
that
prays
Morning
and
Evening
,
and
at
Noon
,
may
not
improperly
be
said
to
spend
the
Day
in
Prayer
,
and
to
continue
instant
in
it
.
And
how
very
fitting
it
is
,
that
these
Returns
should
without
any
wilful
Intermission
be
observ'd
,
will
soon
appear
to
any
one
that
considers
.
For
First
,
As
for
our
private
Morning
Devotions
,
our
Preservation
from
the
Dangers
of
the
Night
past
,
God's
careful
watching
over
us
while
we
slept
,
and
lengthning
out
our
Opportunity
for
Repentance
,
and
making
Provision
for
a
Better
Life
;
ought
certainly
to
bring
us
upon
our
Knees
,
in
humble
Adoration
of
that
Good
God
in
whom
we
live
,
and
move
,
and
have
our
Beings
;
in
humble
Submission
to
his
Providence
for
the
Future
,
and
devout
Oblation
of
our
whole
Selves
and
our
whole
Time
,
to
His
Service
,
who
has
continu'd
to
us
Life
,
and
Health
,
and
all
Things
.
And
,
since
all
our
Sufficiency
is
of
God
,
and
we
can
do
no
good
Thing
,
nor
so
much
as
think
a
good
Thought
,
without
him
;
to
beg
his
Blessed
Presence
with
us
,
That
he
would
work
in
us
to
will
and
to
do
according
to
his
Good
Pleasure
;
That
he
would
guide
and
protect
us
,
and
bless
and
prosper
our
honest
Undertakings
,
and
still
continue
to
watch
over
us
for
Good
;
That
we
may
be
undefil'd
by
the
Temptations
of
the
Day
,
and
look
back
with
Comfort
upon
our
Actions
,
when
we
cast
up
our
Accounts
at
Night
.
2.
As
for
our
Mid-day
Devotions
,
because
we
are
then
in
the
midst
of
the
Dangers
and
Temptations
of
the
Day
,
beset
on
every
side
with
Allurements
to
do
Evil
;
't
will
highly
concern
us
afresh
to
beg
the
Divine
Aid
and
Support
,
that
we
may
stand
upright
.
If
we
have
pass'd
securely
the
former
part
of
the
Day
,
it
becomes
us
to
pay
our
humble
Acknowledgments
to
our
Divine
Guardian
and
Guide
;
and
if
we
have
fallen
,
it
becomes
us
with
Shame
and
Sorrow
to
confess
our
Vileness
,
and
deprecate
God's
Anger
,
and
beg
his
Grace
,
that
we
may
be
more
circumspect
the
Remainder
of
it
.
And
besides
,
the
Works
of
the
Creation
,
the
wonderful
Order
of
the
Universe
,
the
Variety
,
Beauty
,
and
Usefulness
of
the
Creatures
,
and
the
plentiful
Provision
God
hath
made
for
all
our
Necessities
;
will
then
be
very
proper
to
engage
our
Thoughts
,
and
will
minister
abundant
Matter
for
Devotion
,
and
be
very
apt
to
fill
our
Breasts
with
Holy
Breathings
and
Aspirations
towards
that
inexhaustible
Fountain
of
Beauty
and
Perfection
,
and
Power
infinite
,
who
by
his
Word
spake
all
this
into
Being
.
3.
And
for
Prayer
at
Evening
,
our
Protection
from
the
many
evil
Accidents
,
and
the
many
great
Blessings
of
the
Day
past
;
the
Miscarriages
likewise
and
Failures
of
it
,
if
no
worse
,
and
the
Dangers
of
the
approaching
Night
,
are
sufficient
Motives
and
Engagements
to
renew
our
devout
Addresses
to
the
Almighty
.
And
as
private
Prayer
ought
to
be
thus
constant
,
and
without
wilful
Intermission
;
so
,
and
more
especially
,
no
Opportunity
of
praying
to
God
in
the
publick
Congregation
should
be
omitted
:
For
,
this
Attendance
upon
the
publick
Worship
of
God
,
is
that
which
is
chiefly
and
primarily
intended
by
the
Apostles
in
what
they
wrote
about
this
Duty
of
Prayer
.
Most
part
of
the
first
Epistle
to
the
Corinthians
,
is
spent
in
giving
Directions
for
the
more
decent
Management
of
the
publick
Service
of
God
;
and
1
Tim.
2.8
.
the
Command
of
Praying
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
every
place
,
and
that
Ephes.
6.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
upon
every
opportunity
,
must
primarily
relate
to
the
publick
,
as
any
capable
Person
may
perceive
,
by
considering
the
Context
.
And
accordingly
,
those
Converts
made
by
S.
Peter
,
Acts
2.42
.
Continu'd
stedfastly
in
the
Apostles
Doctrine
and
Fellowship
,
and
in
breaking
Bread
and
in
Prayers
;
and
v.
46.
They
continu'd
daily
in
the
Temple
with
one
Accord
;
and
on
the
Day
of
Pentecost
we
find
them
all
with
one
accord
in
one
place
,
Acts
2.1
.
And
thus
it
was
in
all
Ages
of
the
Church
,
till
Iniquity
abounded
,
and
the
Love
of
many
began
to
wax
cold
.
But
methinks
,
the
Consideration
of
the
great
Advantages
of
these
Publick
Devotions
above
the
Private
,
should
have
some
Influence
upon
us
,
in
order
to
our
more
constant
Attendance
at
the
places
of
Divine
Worship
;
for
our
Lord
has
expresly
promis'd
his
peculiar
Presence
there
,
and
that
the
Prayers
there
offer'd
shall
be
successful
.
Thus
Matt.
18.19
.
I
say
unto
you
,
says
he
,
that
if
two
of
you
shall
agree
on
Earth
as
touching
any
thing
that
they
shall
ask
,
it
shall
be
done
for
them
of
my
Father
which
is
in
Heaven
;
for
where
two
or
three
are
gather'd
together
in
my
Name
,
there
am
I
in
the
midst
of
them
.
The
Church
is
an
Emblem
of
Heaven
,
and
the
Congregation
of
the
General
Assembly
of
the
First-born
which
are
written
there
;
whose
happy
Employment
is
,
to
Admire
,
Adore
,
and
Extol
the
Infinite
Mercy
and
Majesty
of
God
,
for
ever
and
ever
;
and
as
there
,
so
here
,
the
Devotion
of
others
will
raise
our
Affections
,
and
their
Zeal
and
Fervor
quicken
our
Devotion
.
To
which
purpose
is
that
of
the
Apostle
Heb.
10.24
,
25.
Not
forsaking
the
Assembling
of
your selves
together
,
as
the
manner
of
some
is
,
but
exhorting
one
another
,
and
provoking
to
Love
and
Good
Works
,
by
pious
Example
and
devout
Behaviour
in
the
Church
.
And
the
Blessing
pronounc'd
by
the
Minister
at
the
Close
of
those
publick
Offices
,
was
in
the
Primitive
Times
thought
a
Thing
of
no
mean
Regard
,
whatever
low
Thoughts
Men
now-a-days
may
have
of
it
.
To
this
Head
of
Publick
Prayer
,
may
be
reduc'd
the
Assembling
of
a
Family
together
to
offer
up
their
joint
Petitions
to
God
;
whether
by
the
chief
of
the
Family
,
or
by
some
Minister
of
Religion
,
if
present
:
And
this
has
been
a
Practice
of
very
long
standing
,
and
is
of
excellent
Use
.
It
keeps
a
Family
in
a
serious
Sense
of
Religion
;
it
accustoms
Youth
to
it
betimes
,
and
is
an
excellent
Example
to
Children
and
Servants
,
who
are
apt
to
mark
and
imitate
their
Parents
and
Masters
Steps
more
than
they
are
aware
of
;
and
Young
People
will
be
inclin'd
to
think
,
there
is
something
more
than
ordinary
in
Religion
,
when
they
see
those
,
of
whose
Prudence
and
Experience
they
have
an
Opinion
,
so
seriously
set
about
it
.
The
Returns
of
these
Family-Devotions
at
the
Beginning
and
Close
of
the
Day
,
ought
not
without
good
Reason
to
be
omitted
;
for
they
naturally
tend
to
make
People
more
Industrious
and
Just
in
their
Dealings
in
the
World
,
as
keeping
up
in
their
Minds
a
sense
of
their
being
in
the
Sight
and
Presence
of
a
Just
and
Holy
God
,
and
to
prevent
Abundance
of
Folly
and
Levity
,
and
Loosness
of
Manners
,
and
make
the
Days
Sober
and
Honest
,
and
the
Nights
Innocent
and
Chaste
.
And
this
appears
evidently
to
be
true
,
in
the
great
Difference
any
Man
may
discern
between
Families
where
this
Holy
Custom
is
,
and
is
not
observ'd
;
Idleness
and
Laziness
,
Pilfering
and
Cheating
,
Swearing
and
Lying
,
Lewdness
and
Intemperance
,
and
Debauchery
of
all
sorts
,
generally
where
't
is
neglected
;
and
good
Order
,
Modesty
,
and
Sobriety
,
Diligence
and
Faithfulness
where
't
is
observ'd
:
For
,
it
tending
so
much
as
it
evidently
does
,
to
the
making
Men
Good
Christians
;
it
consequently
,
must
needs
tend
to
the
making
them
good
in
every
Relation
.
These
solemn
Family
Devotions
,
are
likewise
a
very
good
preparation
for
the
better
performance
of
the
more
publick
Offices
in
the
great
Congregation
.
For
they
tend
to
create
that
habitual
Seriousness
and
Recollection
of
Thought
,
which
our
Publick
Prayers
command
,
and
without
which
,
we
shall
offer
but
the
Sacrifice
of
Fools
.
The
more
Men
are
affected
with
the
Prayers
of
a
Family
at
home
,
the
more
sacred
and
awful
will
the
publick
Service
in
the
House
of
God
appear
to
them
;
if
attentive
and
devout
there
,
much
more
so
here
;
and
the
more
they
feel
the
Comfort
of
joint
Devotions
in
their
own
Houses
,
the
more
desirous
will
they
be
of
,
and
the
more
benefited
and
refreshed
by
,
the
Harmony
of
a
full
Choir
of
Saints
in
the
Holy
Temple
.
I
'm
afraid
this
pious
Custom
is
now-a-days
too
much
neglected
;
some
grudging
to
take
so
much
Time
from
their
other
Employments
as
this
Duty
requires
;
and
others
,
on
Evenings
especially
,
making
themselves
unfit
for
the
Performance
of
it
by
tarrying
long
at
the
Wine
,
and
enflaming
themselves
with
Strong
Drink
;
and
some
truly
,
thinking
it
too
precise
and
puritanical
a
Thing
,
to
be
practis'd
now-a-days
.
But
these
last
should
have
a
Care
how
they
throw
ill
Names
upon
what
our
Religion
has
made
our
Duty
,
and
what
has
all
along
been
observ'd
by
the
best
Men
in
the
World
;
and
they
would
do
well
to
consider
those
Words
of
our
Lord
,
Mark
8.38
.
Whosoever
shall
be
asham'd
of
me
and
of
my
Words
in
this
adulterous
and
sinful
Generation
,
of
him
also
shall
the
Son
of
Man
be
asham'd
,
when
he
cometh
in
the
Glory
of
his
Father
and
of
the
Holy
Angels
.
Is
it
a
fitting
Reason
,
that
a
thing
so
excellent
as
this
should
be
despis'd
and
disus'd
,
because
those
that
in
other
Matters
dissent
from
us
,
are
so
careful
to
observe
it
?
Let
their
Piety
in
this
Instance
,
rather
shame
us
into
Amendment
,
that
we
may
be
behind
them
in
no
Good
Work
,
and
leave
them
no
Occasion
of
Caviling
and
making
Objections
against
our
Church
,
by
reason
of
the
careless
indifferent
Religion
of
some
that
are
of
our
Communion
.
In
particular
,
this
Neglect
of
Family-Devotions
is
often
thrown
in
our
Teeth
;
and
the
best
way
to
take
off
the
Aspersion
,
is
heartily
to
set
about
the
Practice
of
the
Duty
.
'T
is
our
great
Happiness
,
were
we
duly
sensible
of
it
,
that
we
are
Members
of
the
most
Primitive
Church
in
the
World
,
and
the
greatest
Encouragers
of
True
Piety
and
Religion
;
and
methinks
we
should
be
very
careful
,
had
we
any
Love
for
this
Church
,
any
desire
that
it
should
flourish
and
prosper
,
not
to
disparage
it
by
our
so
disagreeable
Conversation
.
Other
Sects
and
Parties
we
see
extraordinary
diligent
to
gain
Honour
and
Reputation
,
by
all
means
,
to
their
Profession
,
that
their
Antagonists
may
discover
no
Flaw
or
Indecency
,
no
Breach
of
the
Orders
and
Customs
they
have
embrac'd
;
while
we
,
that
have
the
best
Cause
,
are
generally
the
worst
Managers
of
it
.
For
Shame
,
let
us
at
length
grow
wise
,
and
live
up
to
what
we
profess
in
this
and
every
other
Particular
;
and
transcribe
the
excellent
Rules
of
our
Church
,
in
our
Conversation
;
let
us
act
like
true
Sons
of
the
Church
of
England
,
as
well
as
talk
as
such
;
and
then
no
Doubt
but
God
and
his
Truth
will
prevail
.
We
are
as
a
City
built
upon
a
Hill
,
a
Light
set
in
an
eminent
Place
,
many
envious
Eyes
are
upon
us
,
and
rejoyce
to
see
our
Taper
burn
dim
,
and
our
City
defil'd
by
Wickedness
and
Impurity
;
wherefore
we
should
be
the
more
careful
to
trim
our
Lamps
,
and
purge
out
our
Stains
,
and
shine
brightly
,
in
the
midst
of
a
crooked
and
perverse
Generation
:
That
these
Men
seeing
our
good
Works
,
may
at
length
glorifie
our
Heavenly
Father
,
by
a
Hearty
Union
and
Communion
with
us
,
and
return
to
the
Fold
which
they
have
so
groundlesly
deserted
.
As
for
such
as
grudge
Time
for
this
Duty
of
praying
in
their
Families
,
let
them
consider
,
whether
they
can
indeed
improve
it
more
to
their
Advantage
;
whether
the
Gain
of
a
little
Money
is
to
be
compar'd
to
having
the
Blessing
of
God
,
and
the
Guidance
and
Protection
of
his
good
Providence
:
And
whether
their
Time
was
not
chiefly
given
them
to
worship
God
in
,
and
to
make
Provision
for
another
World
.
And
as
for
such
as
make
themselves
unfit
for
this
Holy
Duty
,
by
Night
Revels
and
Intemperance
,
they
can't
but
be
sensible
that
that
's
a
very
ill
Excuse
,
such
as
they
should
blush
and
be
asham'd
of
,
and
a
Fault
which
it
highly
concerns
them
speedily
to
amend
;
remembring
that
Drunkards
are
in
that
black
List
,
of
such
as
shall
not
enter
into
the
Kingdom
of
Christ
and
of
God
,
1
Cor.
6.10
.
Having
thus
shewn
that
Prayer
is
not
only
the
Priviledge
,
but
the
Duty
of
a
Christian
,
and
how
far
the
Obligation
to
this
Duty
does
extend
,
I
proceed
to
the
Third
and
last
thing
to
be
done
,
which
is
,
to
shew
what
is
requir'd
in
order
to
the
effectual
Performance
of
this
Duty
;
and
what
St.
Paul
says
,
1
Tim.
2.8
.
added
to
the
Importunity
recommended
in
the
Parable
we
are
now
discoursing
upon
,
will
doubtless
make
our
Prayers
to
be
availing
.
The
Apostles
Words
are
these
,
I
will
that
Men
pray
every
where
,
lifting
up
Holy
Hands
without
Wrath
and
doubting
;
and
of
these
Requisites
I
shall
first
discourse
,
and
then
of
Importunity
.
First
,
If
we
would
be
accepted
at
the
Throne
of
Grace
,
we
must
lift
up
Holy
Hands
.
The
Word
in
the
Original
signifies
pure
and
undefil'd
,
clean
Heart
,
in
order
to
Acceptance
with
God
.
For
God
is
a
Being
infinitely
Pure
and
Holy
,
and
that
cannot
behold
Iniquity
,
and
into
whose
Presence
no
unclean
thing
can
enter
;
and
therefore
,
the
Sacrifice
of
the
Wicked
,
as
Solomon
observes
,
must
needs
be
an
Abomination
to
him
,
and
bring
down
a
Curse
rather
than
a
Blessing
;
and
the
Prayer
of
the
Upright
only
his
Delight
.
Prov.
15.8
.
More
particularly
,
by
this
Expression
of
lifting
up
Holy
Hands
is
meant
these
three
Qualifications
.
First
,
That
the
Suppliant
be
one
of
a
good
Life
,
or
if
he
has
not
formerly
been
so
,
repents
,
and
is
sincerely
resolv'd
to
live
as
becomes
the
Gospel
of
Christ
,
for
the
future
.
For
how
can
he
that
is
a
Rebel
to
God
,
a
Traytor
and
Judas
to
his
Saviour
,
and
that
will
obey
none
but
the
Devil
and
his
own
vile
Lusts
;
how
can
such
an
one
think
that
God
should
hearken
to
his
Requests
,
who
consumes
God's
Blessings
upon
his
Lusts
,
Grace
of
God
into
Lasciviousness
,
and
sins
still
more
that
Grace
may
still
abound
;
and
is
encourag'd
by
God's
Goodness
to
persist
in
his
Wickedness
?
He
only
can
with
Reason
expect
to
be
heard
by
a
Holy
God
,
who
is
either
actually
pious
and
good
,
or
heartily
desires
and
intends
to
be
so
.
Secondly
,
By
lifting
up
Holy
Hands
,
is
meant
Purity
of
Intention
,
unmix'd
Desires
of
advancing
the
Glory
of
God
,
and
of
the
Supply
of
our
real
Needs
,
and
of
promoting
our
Eternal
Salvation
.
That
is
,
no
Man
must
dare
to
play
the
Hypocrite
in
his
Devotion
,
and
have
other
little
sinister
By-Ends
,
such
as
the
Praise
of
Men
,
that
his
Vanity
may
be
tickled
by
being
esteem'd
more
Righteous
and
Heavenly-minded
than
his
Neighbours
;
and
that
under
the
Covert
of
more
Religion
than
ordinary
,
he
may
the
more
securely
bring
to
pass
some
wicked
under-hand
Design
.
That
there
have
been
such
sort
of
Devotionists
as
these
,
is
evident
from
what
we
find
recorded
of
the
Pharisees
,
Men
to
all
Appearance
extraordinary
Religious
,
Fasting
and
Praying
frequently
and
long
,
and
very
Exemplary
in
other
Instances
of
Piety
;
when
,
after
all
,
our
Lord
who
knew
their
Hearts
,
has
told
us
,
they
did
it
to
be
seen
,
and
to
have
Praise
of
Men
;
and
under
Pretence
of
long
Prayers
,
to
insinuate
into
Wealthy
Widows
Esteem
,
that
at
length
they
might
have
an
Opportunity
to
devour
their
Houses
.
How
many
of
this
sort
there
is
now-a-days
,
God
and
their
own
Consciences
know
best
;
but
this
is
certain
,
that
wherever
the
Guilt
lies
,
't
is
a
great
Abomination
to
him
,
who
is
Truth
it self
,
and
infinitely
hates
a
Lye
;
especially
in
Matters
of
Religion
,
where
his
Honour
is
so
nearly
concern'd
.
Wherefore
,
let
those
who
find
themselves
prick'd
by
what
is
now
said
,
take
care
that
their
Religion
be
more
pure
and
sincere
for
the
Future
;
lest
our
Lord's
Woes
to
the
Pharisees
fall
upon
their
Heads
,
and
they
be
doom'd
to
the
Portion
of
Hypocrites
,
where
is
Weeping
and
Gnashing
of
Teeth
.
Thirdly
,
The
Word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sometimes
signifies
Just
and
Upright
,
without
Fraud
and
Cheating
Arts
and
Oppression
;
and
he
that
would
be
heard
when
he
prays
,
must
cleanse
his
Hands
from
these
,
must
do
as
he
would
be
done
to
,
and
provide
things
honest
in
the
Sight
of
all
Men
;
and
despise
the
Gain
of
Oppression
,
as
Isaiah
phrases
it
,
Chap.
33.
Vers.
15.
For
God
is
Just
as
well
as
Holy
,
and
hates
the
sly
Windings
of
Deceit
and
Fraud
;
He
is
about
our
Path
,
and
spieth
out
all
our
Ways
,
and
will
be
a
swift
Witness
against
those
that
oppress
,
instead
of
turning
a
gracious
Ear
to
their
Petitions
.
Wherefore
,
let
no
Man
go
beyond
or
defraud
his
Brother
in
any
Matter
,
for
God
is
the
Avenger
of
all
such
;
but
take
care
that
his
Hands
be
not
defil'd
with
unjust
Gain
,
lest
it
make
them
uncapable
of
receiving
a
Blessing
.
Thus
much
for
the
first
Requisite
to
our
praying
effectually
,
the
lifting
up
Holy
Hands
.
A
second
is
,
That
this
be
done
without
Wrath
,
that
there
be
a
Freedom
from
Strife
and
Revenge
,
and
a
Readiness
to
Reconciliation
and
Forgiveness
.
For
as
for
a
hot
angry
Disposition
,
nothing
more
unfits
a
Man
for
Devotion
than
that
;
it
makes
the
Mind
continually
in
a
Storm
,
breaks
the
Order
and
Connexion
of
Thoughts
,
puts
the
whole
Soul
into
a
Hurry
,
and
makes
it
like
a
Troubled
Sea
that
cannot
rest
.
And
therefore
,
no
wonder
if
it
cast
up
Mire
and
Dirt
,
Desires
impure
and
displeasing
to
God
,
rather
than
the
sweet
smelling
Savour
of
an
acceptable
Sacrifice
.
As
our
Religion
in
general
,
so
Prayer
in
particular
,
is
a
reasonable
Service
,
and
requires
as
great
Freedom
of
Thought
,
and
recollected
Presence
of
Mind
,
as
any
thing
whatever
.
The
Object
of
Prayer
,
is
a
Being
of
infinite
Sanctity
,
and
transcendent
Majesty
,
and
this
should
move
us
to
approach
him
with
the
most
awful
and
sedate
Temper
of
Mind
;
and
that
which
is
pray'd
for
,
is
,
or
ought
to
be
of
the
greatest
Value
,
and
which
it
most
of
all
concerns
us
,
to
have
bestow'd
upon
us
;
and
therefore
it
concerns
us
to
have
our
Reason
and
Thoughts
at
Command
,
lest
our
Petition
should
be
rejected
for
our
ill
Management
of
it
.
Now
,
nothing
more
discomposes
the
Mind
,
and
deprives
it
of
the
Use
of
Reason
,
than
the
Passion
of
Anger
:
It
puts
the
Spirits
into
such
a
violent
and
unnatural
Motion
,
as
makes
all
the
Powers
of
the
Soul
for
a
Time
unserviceable
.
Things
are
apprehended
in
strange
Confusion
and
Disorder
,
and
remembred
with
much
Imperfection
,
and
foolish
and
ridiculous
Choices
are
made
by
the
Will
;
and
all
the
Affections
,
consequently
,
out
of
Course
:
Just
as
is
the
Condition
of
Mad
Men
,
only
the
Fit
is
sooner
over
.
And
is
this
a
fitting
Temper
of
Mind
to
approach
the
Throne
of
the
great
God
in
,
and
prefer
Petitions
for
the
greatest
Blessings
?
Let
a
Man
,
after
he
has
been
brawling
with
his
Neighbours
,
consider
if
he
were
to
go
immediately
to
beg
a
Boon
of
his
Prince
,
whether
he
should
not
then
do
it
with
great
Disadvantage
;
how
apt
he
should
then
be
to
commit
Indecencies
,
and
to
omit
Matters
of
chief
Concern
in
his
Request
,
and
the
like
;
and
then
let
him
say
what
he
thinks
of
addressing
to
the
great
King
of
Heaven
in
such
an
ill
Disguise
of
Soul
?
And
whether
he
does
not
believe
that
he
might
speed
much
better
,
if
his
Mind
were
calmer
and
more
it
self
?
Now
,
the
Returns
of
Prayer
being
so
frequent
,
and
angry
Mens
Brawlings
and
Quarellings
so
frequent
;
it
must
needs
often
be
,
that
such
Men
,
unless
they
omit
praying
,
which
is
still
worse
,
must
pray
to
God
with
Minds
greatly
discompos'd
,
and
and
unfit
for
the
Performance
of
so
Holy
a
Duty
,
at
least
with
any
Success
.
As
for
a
Revengeful
Temper
of
Mind
,
that
is
a
thing
so
contrary
to
him
,
whose
Definition
is
Love
,
and
who
has
so
freely
forgiven
us
so
infinite
a
Debt
,
that
no
Desires
breath'd
from
such
a
Soul
,
but
must
needs
stink
in
his
Nostrils
,
and
be
utterly
rejected
by
him
.
His
Divine
Son
,
the
only
Mediator
between
him
and
us
,
who
presents
the
Prayers
of
the
Faithful
,
and
intercedes
for
their
Acceptance
;
will
be
so
far
from
appearing
in
an
implacable
revengeful
Man's
Behalf
,
that
he
has
declar'd
(
in
a
Parable
before
discours'd
of
,
Mat.
18.23
.
)
he
will
deal
with
such
with
the
utmost
Severity
.
God
will
accept
nothing
at
our
Hands
without
Charity
,
and
a
Gift
,
though
brought
to
the
Altar
,
must
not
be
offer'd
there
,
till
he
that
is
at
Variance
with
his
Brother
be
reconcil'd
to
him
;
he
must
leave
his
Gift
before
the
Altar
,
and
go
his
Way
,
and
first
be
reconcil'd
to
his
Brother
,
and
then
come
and
offer
his
Gift
,
Mat.
5.23
,
24.
A
third
Requisite
to
our
praying
successfully
,
is
,
that
our
Prayers
be
without
doubting
,
or
as
't
is
express'd
,
Heb.
22.
In
full
Assurance
of
Faith
.
According
to
what
our
Lord
said
upon
Occasion
of
the
Barren
Fig-Tree's
being
dry'd
up
from
the
Roots
at
his
Word
,
which
,
when
St.
Peter
and
the
rest
of
the
Disciples
wondred
at
;
Jesus
answer'd
and
said
unto
them
,
have
Faith
in
God
,
for
verily
I
say
unto
you
,
whosoever
shall
say
unto
this
Mountain
,
be
thou
remov'd
and
cast
into
the
Sea
,
shall
not
doubt
in
his
Heart
,
but
believe
that
those
things
he
saith
,
shall
come
to
pass
;
he
shall
have
whatsoever
he
saith
.
Therefore
,
I
say
unto
you
,
what
things
soever
ye
desire
when
ye
pray
,
believe
that
ye
receive
them
,
and
ye
shall
have
them
.
And
elsewhere
,
All
things
are
possible
to
him
that
believeth
.
To
which
agrees
that
of
St.
James
,
If
any
Man
lack
Wisdom
,
let
him
ask
of
God
;
but
let
him
ask
in
Faith
,
nothing
wavering
,
for
such
a
Man
shall
not
receive
any
thing
of
the
Lord
,
James
1.
5
,
6.
The
meaning
of
all
which
I
suppose
to
be
this
,
That
,
as
the
Apostles
,
upon
their
firm
Belief
of
the
Truth
of
our
Lord's
Promise
of
enabling
them
to
work
Miracles
for
the
Advancement
of
the
Christian
Religion
,
and
of
his
Power
to
do
accordingly
,
should
,
when
they
pray'd
for
his
Help
,
be
enabl'd
to
do
as
they
desired
;
so
all
other
Believers
,
if
their
Prayers
are
accompanied
with
a
strong
Belief
of
his
Veracity
in
promising
to
hear
the
Prayers
of
the
Faithful
,
of
his
Ability
to
relieve
and
help
them
,
and
of
his
infinite
Goodness
and
Willingness
to
grant
them
their
Desires
,
if
it
be
expedient
for
them
,
they
shall
certainly
speed
well
and
receive
a
Blessing
at
the
Hand
of
God
.
The
very
Petitions
they
offer
up
,
if
for
their
Good
,
shall
be
granted
them
;
and
if
not
for
their
Good
,
God
in
his
infinite
Wisdom
will
bestow
something
else
upon
them
,
that
shall
be
more
for
their
Advantage
:
And
,
they
may
depend
upon
it
,
they
shall
not
be
sent
away
empty
.
But
,
he
that
wavereth
,
and
is
of
doubtful
Mind
in
these
Particulars
,
and
prays
with
great
Diffidency
,
and
distrust
of
prevailing
;
as
his
Prayers
must
needs
be
very
cool
,
and
without
that
Life
,
and
Fervour
,
and
Importunacy
(
which
we
shall
see
presently
is
likewise
necessary
to
our
Success
)
so
his
Mind
must
be
in
strange
Agitation
,
and
toss'd
between
the
Waves
of
two
contrary
and
very
perplexing
Passions
,
Hope
and
Fear
;
and
the
latter
having
manifestly
the
Advantage
with
such
a
Man
(
for
if
his
Hope
were
stronger
than
his
Fear
,
he
would
be
more
fix'd
and
steady
than
he
is
)
't
is
a
Thousand
to
one
,
but
at
length
,
after
intollerable
Disquietudes
and
Anxiety
of
Mind
,
he
will
split
upon
Despair
or
down-right
Atheism
.
So
true
is
that
of
St.
James
,
Chap.
1.
Vers.
6
,
8.
He
that
wavereth
,
is
like
a
Wave
of
the
Sea
,
driven
about
and
tossed
;
a
double
minded
Man
is
unstable
in
all
his
Ways
;
and
so
necessary
is
it
,
that
we
should
firmly
believe
,
and
be
actually
perswaded
when
we
pray
,
that
our
Petitions
,
if
for
our
Good
,
shall
be
granted
us
by
our
Heavenly
Father
.
There
is
yet
one
thing
more
requir'd
if
we
would
succeed
in
our
Devotions
,
and
which
is
of
very
great
Avail
in
this
Matter
;
and
that
is
,
a
Holy
Earnestness
and
Importunity
:
And
't
is
a
thing
so
much
to
be
observ'd
,
that
our
Lord
deliver'd
two
Parables
(
cited
at
the
Beginning
of
this
Discourse
)
to
this
very
Purpose
,
That
Men
ought
always
to
pray
and
not
to
faint
.
In
both
there
is
a
Delay
and
Denial
for
a
Time
,
but
at
length
,
the
Importunate
prevail
.
Now
,
though
the
Reason
why
our
Saviour
directs
to
this
Importunity
,
cannot
be
the
same
with
that
mention'd
in
the
Parables
;
God's
Quietness
and
Happiness
being
not
to
be
disturb'd
,
nor
he
teas'd
and
weari'd
into
Compliance
,
as
those
in
the
Parables
were
,
yet
there
may
be
several
other
Reasons
given
for
it
.
'T
is
a
Manifestation
of
our
earnest
Desire
of
prevailing
,
and
that
we
indeed
highly
value
what
we
thus
importunately
beg
for
;
't
is
a
means
to
make
us
prize
a
Blessing
the
more
,
which
we
so
hardly
come
by
;
and
to
be
the
more
thankful
for
it
when
we
receive
it
,
and
the
more
careful
not
to
lose
or
forfeit
it
.
'T
is
a
Tryal
of
our
Patience
,
an
Exercise
of
our
Faith
and
Hope
,
and
Dependence
upon
God
;
it
teacheth
Humility
and
Self-Denial
,
and
Amendment
of
our
Faults
,
lest
our
Continuance
in
them
render
us
unworthy
of
God's
Favour
;
it
makes
Devotion
burn
bright
and
vigorously
,
and
is
of
great
Advantage
to
all
the
Purposes
of
Religion
.
For
these
,
and
such
like
Reasons
it
is
,
that
our
good
God
,
who
giveth
to
all
Men
freely
,
and
upbraideth
not
,
has
made
Importunity
a
Condition
,
in
order
to
the
obtaining
our
Requests
,
and
indeed
,
the
Blessings
God
encourages
us
to
ask
,
and
bestows
upon
us
,
are
so
great
,
that
the
utmost
Earnestness
,
and
most
importunate
Addresses
,
and
the
longest
Attendance
,
will
be
abundantly
repaid
with
a
Grant
at
last
.
Having
thus
done
what
I
at
first
propos'd
to
do
upon
the
Parable
of
the
importunate
Widow
,
and
prov'd
that
Prayer
is
not
only
the
Privilege
but
the
Duty
of
every
Christian
,
and
shewn
how
far
the
Obligation
to
this
Duty
does
extend
,
and
what
those
Requisites
are
,
which
are
necessary
to
the
effectual
Performance
of
this
Duty
,
viz
,
Purity
of
Life
and
Manners
,
Sincerity
of
Intention
,
Just
and
Upright
Dealing
with
one
another
,
express'd
by
St.
Paul
,
by
lifting
up
Holy
Hands
;
and
likewise
a
quiet
peaceable
Temper
of
Mind
,
not
given
to
Strife
and
Wrath
,
but
apt
to
be
reconcil'd
and
to
forgive
;
together
with
a
full
Assurance
of
Faith
in
the
Veracity
,
and
Power
,
and
Goodness
of
God
,
accompanied
with
a
Holy
Earnestness
and
Importunity
:
It
remains
only
that
we
all
of
us
be
exhorted
,
diligently
and
heartily
,
according
to
the
Measures
before
describ'd
,
to
put
in
Practice
this
so
beneficial
a
Duty
.
There
is
no
Place
,
no
Time
but
we
have
need
of
God's
Favour
and
Protection
,
and
we
may
always
,
and
in
every
Place
beseech
it
of
him
;
and
he
has
promis'd
to
hear
and
accept
us
,
whenever
we
address
to
him
as
we
ought
.
'T
is
Prayer
that
sanctifies
Prosperity
,
and
makes
light
the
Burthens
of
Adversity
,
and
brings
a
Blessing
upon
our
Business
and
Callings
,
and
is
the
greatest
Cordial
upon
the
Bed
of
Sickness
;
wherefore
,
Let
us
pray
every
where
,
lifting
up
Holy
Hands
without
Wrath
and
doubting
;
and
by
an
Importunity
not
to
be
denied
,
do
a
pleasing
Violence
to
Heaven
;
For
every
one
that
thus
asketh
,
receiveth
.
If
a
Son
shall
ask
any
of
us
that
is
a
Father
,
Bread
,
or
a
Fish
,
or
an
Egg
,
will
we
give
him
a
Stone
,
or
a
Serpent
,
or
a
Scorpion
?
If
we
then
being
evil
,
know
how
to
give
good
Gifts
to
our
Children
,
how
much
more
shall
our
Heavenly
Father
give
the
Holy
Spirit
,
and
all
other
needful
Blessings
to
them
that
ask
him
?
The
PRAYER
.
MOst
Gracious
God
,
who
not
only
permittest
,
but
dost
encourage
,
nay
command
us
to
make
our
Requests
known
unto
thee
,
and
hast
promised
by
thy
Blessed
Son
,
that
whatever
we
ask
in
his
Name
,
if
it
be
expedient
for
us
,
we
shall
receive
;
assist
me
with
thy
Grace
so
to
advert
to
the
All-sufficiency
and
Almighty
Goodness
of
thy
Divine
Nature
,
and
the
miserable
Indigency
of
my
own
,
that
I
may
have
a
due
Value
for
this
inestimable
Favour
,
and
be
so
much
my
own
Friend
,
as
often
to
bend
my
Knees
before
the
Throne
of
thy
Grace
,
and
lay
my
Supplications
before
thee
.
I
humbly
confess
,
O
Lord
,
and
deplore
my
hitherto
great
and
stupid
Backwardness
in
this
Heavenly
and
most
beneficial
Duty
,
and
earnestly
beseech
thee
,
that
for
the
time
to
come
,
thou
would'st
prepare
my
Soul
by
the
Inspirations
of
thy
Blessed
Spirit
,
that
it
may
become
a
House
of
Prayer
,
and
a
fit
Habitation
for
thee
my
God
.
May
I
be
frequent
in
pious
Ejaculations
,
and
Mental
Breathings
towards
thee
my
chiefest
Good
,
and
constant
in
the
more
solemn
Returns
both
of
Publick
and
Private
Devotion
:
And
that
I
may
be
successful
,
and
my
Prayers
bring
down
a
Blessing
,
Grant
that
I
may
list
up
Holy
Hands
to
thee
without
Wrath
or
Doubting
,
be
pure
in
my
Intentions
,
careful
to
practise
these
Graces
that
I
pray
for
,
and
in
all
my
Conversation
pious
and
just
,
free
from
all
Strife
,
and
Malice
,
and
Revenge
,
and
every
Thing
that
is
displeasing
to
thee
,
remembring
,
that
the
Prayer
of
the
Wicked
is
an
Abomination
.
And
may
a
full
Assurance
of
Faith
and
Holy
Importunity
always
accompany
my
Addresses
to
thee
,
that
so
I
may
not
be
sent
empty
away
,
but
receive
a
greacious
Answer
to
my
Petitions
,
to
the
Relief
of
my
Necessities
,
and
the
Advancement
of
thy
Glory
,
through
the
Merits
of
our
Blessed
Saviour
Jesus
,
in
whose
Name
we
present
all
that
we
beg
of
thy
Bounty
,
and
hope
to
be
heard
through
his
prevailing
Intercession
.
Amen
.
PARABLE
XIV
.
Of
the
Pharisee
and
the
Publican
.
Luke
xviii
.
9
,
10
,
11
,
12
,
13
,
14.
Jesus
spake
this
Parable
unto
certain
which
trusted
in
themselves
that
they
were
Righteous
,
and
despised
others
.
Two
Men
went
up
into
the
Temple
to
Pray
,
the
one
a
Pharisee
,
the
other
a
Publican
.
The
Pharisee
stood
and
pray'd
thus
with
himself
;
God
,
I
thank
thee
that
I
am
not
as
other
Men
are
,
Extortioners
,
Vnjust
,
Adulterers
,
or
even
as
this
Publican
.
I
Fast
twice
in
the
Week
;
I
give
Tithes
of
all
that
I
possess
.
And
the
Publican
standing
afar
off
,
would
not
lift
up
so
much
as
his
Eyes
unto
Heaven
,
but
smote
upon
his
Breast
,
saying
,
God
be
merciful
to
me
a
Sinner
.
I
tell
you
,
this
Man
went
down
to
his
House
justified
rather
than
the
other
;
for
every
one
that
exalteth
himself
shall
be
abased
;
and
he
that
humbleth
himself
shall
be
exalted
.
THIS
Parable
of
our
Lord's
,
we
see
from
the
Introduction
and
Conclusion
of
it
,
is
level'd
against
Spiritual
Pride
;
or
the
being
highly
opinionated
of
ones
own
Righteousness
,
and
so
puff'd
up
by
it
,
as
to
despise
others
as
vile
profane
Persons
,
whose
Religion
is
not
with
Ostentation
,
and
who
pretend
not
to
such
extraordinary
Sanctity
:
And
is
intended
to
shew
,
that
an
humble
self-condemn'd
Sinner
,
who
though
he
has
been
wicked
is
sensible
of
it
,
and
with
Shame
and
Sorrow
confesses
his
Guilt
before
God
;
is
more
acceptable
in
his
sight
,
and
shall
be
sooner
pardon'd
by
him
,
and
advanc'd
to
his
Honour
,
than
he
that
vaunts
of
his
Vertue
and
the
Performance
of
the
External
Duties
of
Religion
.
His
Pride
and
Exaltation
of
himself
shall
abase
him
,
while
the
others
Humility
shall
exalt
him
.
And
this
is
very
lively
represented
in
this
Parable
,
in
the
Persons
of
a
Pharisee
and
a
Publican
,
and
their
going
up
into
the
Temple
to
pray
.
The
Pharisees
were
a
Sect
among
the
Jews
,
that
made
the
greatest
tensions
to
extraordinary
Holiness
,
and
strict
Observance
of
every
Punctilio
of
their
Law
;
they
wore
a
peculiar
Garb
,
and
used
a
different
sort
of
Gait
from
other
Men
,
as
Persons
always
busied
in
the
serious
Contemplation
of
the
best
Things
;
they
were
of
very
reserv'd
Conversations
,
and
of
very
morose
Countenances
,
as
greatly
mortified
,
and
Strangers
to
the
World
;
their
Prayers
were
publick
and
long
,
their
Fasts
severe
and
often
,
their
Search
of
the
Scriptures
diligent
,
and
their
Contribution
to
the
Maintenance
of
God's
Ministers
exact
and
very
liberal
;
they
paid
Tithes
of
All
that
they
possess'd
;
and
by
this
Means
were
highly
reverenc'd
by
the
People
,
and
as
highly
conceited
of
Themselves
.
The
Publicans
were
Men
of
quite
another
Character
and
Estimation
;
they
were
officers
that
gather'd
up
the
Roman
Customs
and
Tribute
,
and
hir'd
or
farm'd
them
of
the
Emperor
,
and
then
raised
Estates
to
themselves
by
Exaction
and
Oppression
:
And
their
Lives
were
so
busie
,
and
so
constantly
taken
up
with
such
vile
Affairs
as
these
,
that
they
thought
but
little
of
Religion
,
and
pretended
to
as
little
,
and
therefore
were
look'd
upon
by
the
Jews
as
the
very
worst
of
Men
,
and
call'd
Sinners
by
way
of
Eminence
.
These
two
so
very
different
sort
of
Men
,
went
up
into
the
Temple
to
pray
.
To
see
a
Pharisee
in
the
Temple
was
no
Wonder
,
they
were
the
greatest
Frequenters
of
that
Holy
Place
,
and
as
constant
at
Divine
Service
as
the
Priests
that
ministred
;
but
to
meet
a
Publican
there
was
a
great
Rarity
:
the
Receipt
of
Custom
was
all
the
Temple
they
generally
frequented
,
and
Mammon
was
the
God
they
worship'd
in
it
;
and
how
to
gripe
,
and
over-reach
,
and
oppress
,
was
the
subject
of
their
Thoughts
,
and
their
Devotion
.
But
however
unusual
it
might
be
,
yet
we
see
a
Publican
went
up
into
the
Temple
to
pray
;
as
Scandalous
as
his
Profession
was
,
as
full
of
Hurry
and
Application
to
the
World
,
yet
he
found
Time
for
the
Exercise
of
Religion
:
And
indeed
,
no
lawful
Profession
,
of
how
ill
Repute
soever
,
but
may
be
very
consistent
with
a
Sense
of
Piety
;
and
Men
of
the
most
busie
Employments
,
may
,
if
they
please
,
find
time
,
and
that
daily
too
,
to
go
up
into
the
Temple
to
pray
.
And
that
Employment
,
whatever
it
be
,
and
however
gainful
,
that
is
a
Hinderance
to
Religion
,
publick
as
well
as
private
,
is
for
that
very
Reason
unlawful
,
and
ought
to
be
given
over
;
For
what
shall
it
profit
a
Man
,
if
he
shall
gain
the
whole
World
,
and
lose
his
own
Soul
?
There
are
many
Callings
or
Ways
of
getting
a
Livelihood
now-a-days
,
which
have
an
ill
Repute
,
and
that
deservedly
,
through
the
ill
Behaviour
of
some
that
follow
them
,
which
yet
are
very
Lawful
,
and
very
necessary
in
a
State
:
And
therefore
,
Let
not
those
that
have
such
Employments
plead
them
in
Excuse
for
their
Profaneness
and
Irreligion
,
as
if
their
Employments
were
the
unavoidable
Occasion
of
their
being
Wicked
:
For
if
their
Employments
are
neither
against
the
Laws
of
God
or
Man
,
they
may
Conscientiously
and
Religiously
discharge
them
;
and
if
they
are
upon
either
Account
unlawful
,
they
must
immediately
leave
them
,
and
betake
themselves
to
some
other
honest
Profession
.
The
Employment
of
a
Publican
,
was
of
all
the
most
scandalous
among
the
Jews
,
and
that
not
without
Reason
;
and
yet
we
find
a
Publican
at
Prayers
as
well
as
a
Pharisee
,
and
the
more
acceptable
Suppliant
of
the
Two
:
And
if
One
,
why
not
the
whole
Order
if
they
had
pleas'd
?
And
accordingly
,
when
the
Publicans
came
to
John
the
Baptist
,
(
a
Person
of
the
severest
Sanctity
)
to
be
Baptis'd
of
him
,
and
said
unto
him
,
Master
,
what
shall
We
do
?
He
did
not
charge
them
immediately
to
leave
their
Profession
,
but
only
,
Not
to
exact
more
than
was
appointed
them
:
'T
was
Exaction
made
their
Office
hateful
both
to
God
and
Man
,
and
if
that
were
amended
,
the
Employment
was
as
Innocent
as
others
.
And
when
the
Soldiers
(
Men
generally
,
of
all
Men
,
the
most
Loose
and
Wicked
)
demanded
of
him
likewise
,
And
what
shall
We
do
?
He
does
not
condemn
their
Profession
,
but
bids
them
do
no
Violence
to
any
Man
,
nor
Accuse
any
falsly
,
and
be
content
with
their
Wages
,
Luke
3.12
,
13
,
14.
A
Man
that
considers
Things
,
would
not
choose
to
be
of
an
Employment
that
carries
great
Temptations
along
with
it
to
Wickedness
;
but
if
he
were
brought
up
to
such
an
Employment
,
and
knows
not
how
to
subsist
in
any
other
Way
,
his
Business
is
,
to
consider
wherein
lies
the
greatest
Temptation
and
Danger
of
it
,
and
arm
himself
diligently
against
that
,
and
then
he
may
live
as
Innocently
,
and
serve
God
as
Acceptably
,
as
his
Neighbours
.
But
to
live
wickedly
in
such
a
Calling
,
and
then
lay
the
Blame
upon
the
Temptations
that
go
along
with
it
,
is
too
slender
an
Excuse
to
do
any
Service
:
for
if
the
Calling
be
lawful
,
no
doubt
but
it
may
be
innocently
manag'd
if
the
Man
pleases
;
and
if
it
be
unlawful
,
he
must
for
no
Considerations
whatever
continue
in
it
.
And
a
Soldier
or
a
Publican
,
for
Instance
,
though
of
the
worst
of
lawful
Professions
,
yet
we
see
may
keep
a
good
Conscience
,
and
live
orderly
and
repent
,
and
serve
God
as
acceptably
,
nay
,
perhaps
more
so
than
others
of
higher
Pretensions
;
for
the
Publican
as
well
as
the
Pharisee
went
up
into
the
Temple
to
pray
,
and
the
Publican
went
away
justified
rather
than
the
Pharisee
.
But
what
was
the
Reason
of
that
?
One
would
think
a
Man
of
so
great
Sanctity
as
a
Pharisee
should
be
more
acceptable
to
God
than
so
vile
a
Sinner
as
a
Publican
?
Why
,
the
Reason
of
this
was
,
that
the
Publican
,
notwithstanding
the
ill
Character
,
his
Profession
threw
upon
him
,
and
the
high
Pretensions
of
the
Pharisee
,
the
Publican
was
the
Better
Man
of
the
Two
.
The
Pharisee
,
with
much
Pride
and
Self-esteem
,
advanc'd
high
into
the
Temple
,
and
then
,
vauntingly
insisted
in
his
own
praise
,
I
Fast
twice
a
Week
,
I
give
Tithes
of
all
that
I
possess
;
and
utterly
devoid
of
the
Fundamental
Grace
of
poverty
of
Spirit
,
he
look'd
upon
his
Righteousness
as
too
much
his
own
,
and
uncharitably
judg'd
the
Publican
for
the
sake
of
his
Profession
,
and
then
haughtily
scorn'd
him
,
as
vile
and
profane
in
comparison
with
himself
;
God
,
I
thank
thee
that
I
am
not
as
other
Men
are
,
or
even
as
this
Publican
.
He
that
is
not
so
wicked
as
other
Men
,
ought
indeed
to
give
God
Thanks
,
for
't
is
he
that
made
him
to
differ
;
but
then
it
ought
to
be
with
Humility
,
and
a
due
Sense
of
his
own
natural
Vileness
and
propensity
to
Vice
,
and
of
those
remaining
Wickednesses
which
still
too
easily
beset
him
;
giving
God
all
the
Glory
of
what
is
good
in
him
,
and
reserving
to
himself
only
Shame
and
Confusion
of
Face
for
the
Sins
which
do
still
too
easily
beset
him
,
and
for
his
not
making
so
good
use
of
the
divine
Grace
and
Assistance
as
he
might
and
should
have
done
.
But
there
was
nothing
of
this
in
the
Pharisee's
Thanksgiving
;
't
was
only
full
of
Pride
,
and
Vain-glory
,
and
Self-conceit
;
and
that
unhallow'd
every
Thing
else
that
was
Good
in
him
,
and
render'd
him
and
his
Prayers
abominable
in
the
sight
of
God
,
who
resisteth
the
proud
,
and
giveth
Grace
only
to
the
humble
:
Such
as
was
that
Publican
whom
he
so
haughtily
despis'd
.
For
he
,
in
an
humble
Sense
of
his
former
Wickedness
,
and
deep
Shame
and
Sorrow
for
it
,
stood
afar
off
,
as
not
worthy
to
come
near
the
Holy
Majesty
of
God
;
and
would
not
so
much
as
lift
up
his
polluted
Eyes
to
Heaven
,
the
place
of
perfect
Holiness
and
Purity
:
but
,
like
a
true
self-condemn'd
Penitent
,
smote
upon
his
Breast
,
and
in
bitter
Remorse
of
Soul
said
,
God
be
merciful
to
me
a
Sinner
!
And
for
this
his
humble
Penitence
,
He
went
down
to
his
House
justified
rather
than
the
Pharisee
;
for
every
one
that
exalteth
himself
shall
be
abased
,
and
he
that
humbleth
himself
shall
be
exalted
.
A
truly
humble
Temper
of
Mind
is
better
than
all
the
outward
performances
of
Religion
;
and
a
penitent
Publican
,
that
is
indeed
poor
in
Spirit
,
is
far
more
esteemed
of
God
,
than
he
that
makes
Long
Prayers
,
and
Fasts
often
,
and
Tithes
all
his
Substance
,
and
is
proud
of
this
when
he
has
done
,
and
despises
those
that
make
not
so
much
Ostentation
of
Religion
as
he
does
.
Without
Humility
,
all
is
Vain-glory
and
Hypocrisie
;
and
the
seemingly
most
sanctified
Person
that
has
it
not
,
is
like
a
painted
Sepulchre
,
beautiful
without
,
but
full
of
Rottenness
within
.
By
what
has
been
hitherto
said
by
Way
of
Comment
upon
this
Parable
,
and
from
the
Introduction
and
Conclusion
of
it
(
as
was
said
)
't
is
very
plain
that
't
is
design'd
to
recommend
the
great
,
nay
,
fundamental
Grace
of
Spiritual
Humility
,
or
Poverty
of
Spirit
with
relation
to
Vertue
:
And
to
shew
,
that
let
a
Man
have
never
so
much
of
Vertue
or
Religion
,
if
he
is
proud
of
it
,
it
renders
all
abominable
in
the
Sight
of
God
;
and
that
none
but
the
humble
Soul
is
his
Delight
.
In
my
Discourse
therefore
upon
this
Parable
,
I
shall
endeavour
three
things
;
First
,
To
shew
what
the
Grace
of
Spiritual
Humility
is
;
Secondly
,
How
excellent
and
beneficial
a
Grace
it
is
,
and
how
vile
and
mischievous
the
contrary
Vice
is
;
and
Thirdly
,
How
highly
this
Vertue
shall
be
rewarded
.
As
for
the
first
,
What
the
Grace
of
Spiritual
Humility
is
;
I
in
the
first
place
think
in
the
Negative
,
that
it
can't
be
a
thinking
worse
of
a
Man's
self
than
he
really
deserves
;
for
no
Man
certainly
can
be
oblig'd
by
Religion
to
be
mistaken
in
himself
,
it
being
one
of
the
chief
things
that
we
learn
in
Christianity
as
well
as
Ethicks
,
rightly
to
know
ones
self
:
And
when
there
is
any
thing
in
a
Man
that
is
indeed
Praise-worthy
,
I
can't
see
why
the
Man
himself
may
not
be
sensible
of
it
as
well
as
others
;
and
innocently
please
himself
with
reflecting
upon
it
,
and
love
what
bears
so
much
Resemblance
to
,
and
is
an
Emanation
from
the
Eternal
Fountain
of
Goodness
and
Perfection
.
Nay
,
He
that
dwells
much
with
himself
,
and
heedfully
reflects
upon
his
Actions
,
and
the
Bent
and
Inclination
of
his
Mind
,
as
every
Man
ought
to
do
;
can't
be
conceiv'd
to
be
ignorant
of
what
is
good
in
him
,
any
more
than
what
is
evil
;
and
the
same
Attention
which
is
requisite
that
a
Man
may
know
his
Errors
and
Miscarriages
,
will
likewise
inform
him
of
what
is
vertuous
in
him
,
and
of
good
Report
.
And
further
,
How
can
a
Man
be
thankful
to
him
who
is
the
Giver
of
every
good
and
perfect
Gift
,
for
the
intellectual
Favours
he
bestows
upon
him
(
of
which
Grace
to
live
vertuously
is
the
cheif
)
who
is
not
first
conscious
that
he
has
receiv'd
the
Blessing
?
The
Elders
in
the
Revelations
that
took
their
Crowns
from
their
Heads
,
and
cast
them
before
the
Throne
,
as
an
Acknowledgment
from
whom
they
had
receiv'd
them
,
first
must
be
suppos'd
to
know
that
they
had
them
on
;
And
if
there
be
such
a
thing
as
St.
Peter
calls
the
Answer
of
a
good
Conscience
towards
God
,
a
Man
must
first
be
sensible
of
his
good
Actions
,
before
he
can
feel
that
inward
Approbation
of
them
.
I
thought
fit
to
say
thus
much
in
the
Negative
about
Spiritual
Humility
,
because
it
has
been
taught
by
some
that
pretend
to
the
most
extraordinary
Religion
,
that
we
ought
to
entertain
none
but
vile
and
abject
Thoughts
of
our selves
,
to
be
conscious
of
nothing
that
is
good
in
us
,
but
to
call
our selves
the
vilest
of
Sinners
,
and
the
worst
of
Men
;
according
to
St.
Paul's
Example
,
who
calls
himself
the
chief
of
Sinners
,
1
Tim.
1.15
.
But
since
it
cannot
be
true
,
for
a
sincerely
pious
,
sober
,
and
chaste
Man
for
Instance
,
to
call
himself
the
most
prophane
,
the
most
intemperate
and
debauch'd
Wretch
living
,
for
he
must
needs
be
sensible
that
is
not
so
;
therefore
a
more
discreet
Way
of
Humiliation
and
Confession
of
our
Faults
should
be
introduc'd
in
its
Room
,
for
nothing
that
is
untrue
can
be
pleasing
and
acceptable
unto
God
:
And
,
as
no
Man
ought
to
think
of
himself
more
highly
than
he
ought
to
think
,
so
neither
should
he
untruly
vilifie
and
miscall
himself
,
but
think
and
speak
soberly
,
according
as
God
has
given
to
him
the
Measure
of
Faith
.
'T
is
the
same
St.
Paul's
Advice
,
Rom.
12.3
.
whose
Example
is
urg'd
for
so
extremely
debasing
a
Man's
self
in
his
own
Esteem
;
and
therefore
,
when
he
said
of
himself
,
That
he
was
the
chief
of
Sinners
,
it
must
look
back
to
his
former
Wickedness
in
persecuting
the
Church
of
Christ
,
and
could
not
be
true
as
to
his
present
Condition
when
he
spoke
it
,
for
he
was
then
a
chosen
Vessel
,
and
not
inferior
to
any
of
the
Apostles
.
And
whatever
good
Man
will
use
that
Expression
after
him
,
its
Signification
must
be
restrain'd
,
either
with
Reference
to
past
Wickednesses
,
or
some
particular
Vice
which
too
easily
besets
him
;
and
cannot
be
true
in
its
largest
Sense
,
of
any
sincerely
good
Man
.
And
't
is
a
strange
kind
of
Humiliation
,
that
is
made
up
of
the
Confession
of
Faults
which
a
Man
never
knew
himself
to
be
guilty
of
;
which
yet
is
much
in
Vogue
with
some
sort
of
People
,
but
does
indeed
look
too
Stage-like
to
be
thought
real
by
any
discerning
Man
.
Poverty
of
Spirit
therefore
does
not
consist
in
a
Man's
making
himself
worse
than
he
is
,
(
and
truly
there
is
no
ne●●
he
should
do
so
,
every
Man
living
having
enough
of
real
Vileness
to
humble
him
before
God
)
and
in
overlooking
every
thing
that
is
commendable
in
him
;
and
the
Pharisee
in
the
Parable
might
very
innocently
have
thank'd
God
that
he
was
not
as
other
Men
,
Fornicators
,
Unjust
,
Adulterers
,
or
even
as
a
Publican
;
had
there
not
been
something
much
worse
than
this
,
mix'd
with
his
Thanksgiving
:
And
it
was
this
.
He
was
proud
of
his
living
more
circumspectly
than
other
Men
,
he
arrogated
much
of
the
Praise
to
himself
,
and
despis'd
one
,
who
,
by
reason
his
Profession
,
he
thought
was
a
more
loose
and
careless
Liver
;
and
never
reflected
upon
his
Failures
and
Imperfections
,
but
was
wholly
taken
up
with
admiring
himself
,
and
vaunting
of
his
Vertue
,
and
did
not
return
,
as
he
ought
to
have
done
,
all
the
Glory
to
God
.
So
that
't
is
not
all
thinking
well
of
ones
Conversation
and
Virtuous
Living
that
is
Spiritual
Pride
,
but
only
when
we
think
better
of
it
than
we
should
do
,
and
forget
our
Sins
and
Imperfections
,
or
arrogantly
ascribe
the
Praise
to
our
selves
,
not
remembring
who
made
us
to
differ
,
and
neglecting
to
return
the
Glory
to
him
,
and
are
so
exalted
in
our
own
Conceits
,
as
to
despise
and
contemn
others
,
because
their
Religion
is
not
with
Shew
and
Ostentation
.
Spiritual
Humility
then
,
as
't
is
oppos'd
to
this
Spiritual
Pride
,
consists
in
two
things
.
First
,
In
not
overvaluing
our
spiritual
Excellencies
,
nor
our
selves
by
reason
of
them
,
but
returning
all
the
Praise
and
Glory
to
God
,
who
is
the
Author
of
every
good
and
perfect
Gift
.
'T
is
to
remember
that
he
made
us
to
differ
,
and
that
we
have
nothing
,
not
so
much
as
a
good
Thought
,
but
what
we
receive
from
him
,
in
whose
Divine
Aid
is
all
our
Sufficiency
.
'T
is
to
reflect
upon
the
Imperfections
and
Defects
of
even
our
best
Actions
,
and
how
much
Need
there
is
of
God's
Mercy
and
favourable
Judgment
,
after
we
have
done
all
that
we
can
in
his
Service
.
'T
is
to
remember
likewise
,
that
with
such
great
Assistances
from
above
as
we
have
receiv'd
,
we
might
have
been
much
better
than
we
are
,
and
have
practis'd
more
Graces
of
Christianity
,
and
that
in
higher
Degrees
of
Perfection
.
And
when
there
arises
any
inward
Complacency
in
our
Breasts
from
a
Vertuous
Action
,
or
we
meet
with
any
commendation
from
others
;
't
is
then
immediately
to
give
God
the
Glory
,
and
transfer
all
the
Praise
to
him
,
and
suffer
no
vain
Tumours
to
remain
upon
our
Minds
,
nor
look
down
with
Scorn
upon
others
that
have
less
Esteem
and
Reputation
in
the
World
:
But
rather
to
humble
our selves
before
God
at
the
Thoughts
of
the
Pollutions
that
are
still
upon
our
Souls
,
and
reflect
how
great
a
Debt
of
Gratitude
lies
upon
us
to
our
great
Benefactor
,
who
has
given
us
(
unworthy
as
we
are
)
such
great
Measures
of
his
Grace
;
and
resolve
to
make
him
a
due
return
,
of
a
daily
increasing
Praise
,
and
Obedience
,
and
Love
.
Secondly
,
Spiritual
Humility
consists
in
a
due
Apprehension
of
the
Vileness
of
our
Sins
,
and
the
great
Aggravations
of
them
;
and
as
we
must
not
overvalue
our
Vertues
,
nor
our
selves
by
Reason
of
them
,
so
neither
should
we
undervalue
our
Vices
,
i.
e.
endeavour
to
palliate
and
excuse
them
,
and
give
them
more
favourable
Names
than
they
deserve
,
such
as
unavoidable
Frailties
,
pitiable
Infirmities
,
the
Effects
of
Surprize
,
and
the
like
:
Nor
think
our selves
to
be
less
abominable
in
the
Sight
of
God
for
our
Commission
of
them
,
than
indeed
we
are
.
There
is
no
Manliving
,
how
good
soever
,
but
is
still
a
Sinner
;
and
not
only
Imperfections
and
Frailties
may
be
laid
to
his
Charge
,
but
God
knows
,
too
often
,
Sins
of
a
deeper
Dye
;
as
David
and
Peter
,
we
know
,
fell
into
the
very
worst
of
Wickednesses
,
though
the
one
,
otherwise
a
Man
after
God's
own
Heart
;
and
the
other
an
Apostle
of
our
Lord
and
Holy
Martyr
for
his
Truth
Now
Spiritual
Humility
will
give
a
Man
a
due
Sense
of
his
Spiritual
Vileness
,
and
represen
this
Sin
(
whatever
it
be
)
as
indeed
the
greatest
Evil
,
a
Violation
of
the
highest
Authority
,
and
of
a
most
Holy
,
and
Just
,
and
Good
Law
,
and
the
very
heighth
of
Ingratitude
too
,
as
being
a
Resisting
the
Will
of
our
greatest
Friend
and
Benefactor
:
And
't
will
shew
him
the
Aggravations
of
his
Guilt
,
as
being
contracted
against
sufficient
Light
and
Knowledge
,
and
when
he
had
sufficient
Aid
likewise
from
Abve
to
enable
him
to
resist
the
Temptations
to
it
if
he
would
.
These
,
and
the
like
Considerations
,
which
a
Man
truly
humble
in
Spirit
will
call
to
mind
,
will
humble
him
still
more
,
and
render
him
as
vile
in
his
own
Eyes
as
he
thinks
he
is
in
God's
;
and
make
him
prostrate
himself
before
the
Throne
of
the
Divine
Majesty
with
Shame
and
Sorrow
,
and
Confusion
of
Face
,
confessing
his
Guilt
,
condemning
himself
for
it
,
and
humbly
imploring
Forgiveness
of
his
offended
God
,
and
that
he
would
turn
away
that
fierce
Anger
from
him
,
which
he
is
very
sensible
he
has
but
too
much
deserv'd
.
Thus
David
fram'd
a
Psalm
on
purpose
to
confess
and
bewail
his
great
Transgressions
in
the
Matter
of
Uriah
:
He
then
forgot
all
that
was
good
in
him
,
and
did
not
expect
that
his
former
excellent
Piety
should
cover
and
make
Amends
for
those
foul
Sins
:
He
did
not
search
for
Excuses
,
and
endeavour
to
extenuate
his
Guilt
;
but
,
like
a
truly
humble
Penitent
,
chang'd
his
usual
Strain
of
Praise
and
Thansgiving
,
for
the
Accents
of
Grief
and
Shame
,
and
better
Remorse
,
acknowledging
his
Transgressions
,
and
having
his
Sins
ever
before
him
,
and
with
the
most
pathetick
Earnestness
of
a
broken
and
contrite
Heart
,
begging
God's
Forgiveness
,
and
that
he
would
again
Greate
in
him
a
clean
Heart
and
renew
a
right
Spirit
within
him
:
As
if
those
his
great
Wickednesses
had
not
only
polluted
all
that
before
was
good
in
him
,
but
quite
destroy'd
the
Rectitude
and
Integrity
of
his
Soul
.
And
as
David
,
so
S.
Peter
,
when
he
reflected
upon
the
great
Baseness
of
Denying
his
divine
Master
and
Saviour
,
his
Spirit
was
so
truly
humbled
,
that
without
endeavouring
in
the
least
to
conceal
or
palliate
his
Fault
,
he
went
out
and
wept
bitterly
.
And
so
the
Publican
in
the
Parable
,
would
not
so
much
as
lift
up
his
Eyes
to
Heaven
,
but
stood
afar
off
,
in
the
Court
of
the
Gentiles
,
which
was
the
lowest
of
all
,
and
with
great
Compunction
of
Spirit
smote
upon
his
Breast
,
and
said
,
God
be
merciful
to
me
a
Sinner
!
And
thus
much
for
the
First
Thing
to
be
done
upon
this
Parable
,
which
was
,
to
shew
what
the
Grace
of
Spiritual
Humility
is
;
(
viz.
)
a
not
Over-valuing
our
spiritual
Excellencies
,
nor
our Selves
by
reason
of
them
,
nor
despising
others
as
less
Holy
,
but
returning
all
the
Glory
to
God
,
who
made
us
to
differ
;
nor
undervaluing
,
or
endeavouring
to
excuse
and
extenuate
our
Wickednesses
;
but
an
impartial
considering
the
Vileness
and
great
Aggravations
of
them
,
and
sincere
humbling
our Selves
for
them
at
the
Throne
of
God
.
The
Second
Thing
to
be
done
is
,
to
shew
how
excellent
and
beneficial
this
Vertue
is
in
our
Christian
Course
,
and
how
vile
and
mischievous
the
contrary
Vice
is
.
'T
is
a
sufficient
Argument
that
this
Vertue
is
very
excellent
,
and
of
great
Benefit
to
Christians
,
that
our
Lord
has
plac'd
it
in
the
Front
of
his
Beatitudes
,
which
he
begins
thus
,
Blessed
are
the
poor
in
Spirit
.
Like
a
wise
Master-Builder
,
he
lays
the
Foundation
low
of
a
Building
that
was
to
reach
so
very
high
;
and
Humbleness
of
Mind
must
be
the
Ground-work
of
that
Religion
which
will
advance
a
Man
to
Heaven
.
Piety
without
Humility
is
very
apt
to
make
Men
top-heavy
,
and
over-set
like
a
Ship
without
her
Ballast
;
't
is
this
that
preserves
the
Soul
unshaken
amidst
the
Temptations
of
the
World
,
as
that
makes
a
Ship
sail
sure
and
steady
amidst
the
mighty
Billows
.
The
House
in
the
Gospel
that
was
founded
upon
a
sandy
Surface
of
the
Earth
,
soon
yielded
to
the
Fury
of
the
Tempest
,
and
great
was
the
Fall
of
it
;
our
Lord
therefore
begins
with
poverty
of
Spirit
,
as
the
Basis
and
great
security
of
all
his
other
Building
;
which
he
foresaw
and
foretold
was
to
undergo
the
Shock
of
many
a
furious
Storm
,
and
contend
with
all
the
Powers
of
the
Prince
of
Darkness
.
But
more
particularly
,
this
Grace
of
Spiritual
Humility
is
so
excellent
and
highly
beneficial
,
that
nothing
more
conduces
to
a
Man's
Spiritual
growth
,
and
Encrease
in
Vertue
,
nor
renders
him
more
dear
both
to
God
and
Man
.
First
,
Nothing
more
conduces
to
a
Man's
spiritual
growth
,
and
Encrease
in
Vertue
.
For
,
't
is
very
true
in
Religion
as
well
as
in
Worldly
Affairs
,
That
nothing
makes
Men
more
industrious
than
a
due
sense
of
their
Wants
,
and
the
poorness
of
their
Stock
;
whereas
,
when
a
Man
thinks
he
has
Abundance
,
he
is
generally
Slothful
and
Careless
,
and
Impoverishment
becomes
his
Lot
rather
than
a
farther
Improvement
:
An
humble
Sense
of
a
Man's
Imperfections
and
Sins
,
will
make
him
doubly
diligent
,
and
consequently
to
improve
greatly
in
the
School
of
Righteousness
;
but
haughty
Conceitedness
will
certainly
make
him
grow
worse
and
worse
.
Nay
,
there
will
be
no
End
of
the
humble
minded
Man's
Improvement
;
for
't
is
always
found
in
the
pursuit
of
Vertue
as
well
as
of
Knowledge
,
that
the
more
real
Vertue
increases
in
the
Soul
of
a
Good
Man
,
the
more
and
greater
the
Defects
of
his
Vertue
appear
to
be
,
and
consequently
,
the
more
will
his
Diligence
be
quickned
and
spurr'd
on
;
as
St.
Paul
,
the
farther
he
advanced
in
the
Christian
Race
,
the
more
conscious
he
grew
that
he
had
not
yet
apprehended
what
he
endeavoured
after
,
and
was
not
yet
perfect
,
and
that
made
him
forget
what
was
behind
,
his
former
Attainments
,
and
reach
out
to
what
was
still
before
,
what
he
had
not
yet
attain'd
to
,
and
eagerly
press
forward
to
the
Mark
,
the
Prize
of
the
High
Calling
of
God
in
Christ
Jesus
.
Now
the
Consequence
of
this
extraordinary
Diligence
must
needs
be
an
extraordinary
growth
and
increase
,
and
so
still
onward
in
a
quick
and
vigorous
Motion
,
till
he
finishes
his
Vertuous
Race
,
and
is
perfect
as
his
Father
which
is
in
Heaven
is
perfect
.
And
as
this
spiritual
Humility
makes
a
Man
move
swiftly
in
the
Christian
Course
,
so
it
makes
him
tread
surely
too
;
it
ballances
him
,
and
keeps
him
upon
his
Centre
,
and
secures
him
from
those
dangerous
Falls
which
too
often
are
the
Fate
of
the
high-minded
and
proud
;
for
't
was
Pride
and
Haughtiness
of
Spirit
,
we
know
,
that
ruin'd
the
Prince
of
the
Fallen
Angels
,
and
his
Accomplices
.
But
poverty
of
Spirit
is
the
great
Security
of
a
Christian
against
the
subtle
Arts
of
the
Tempter
;
't
is
the
proper
Mark
and
Character
of
a
Disciple
of
the
meek
,
lowly
Jesus
;
and
is
a
disposition
of
Mind
the
most
of
all
apt
for
Repentance
,
which
is
a
Grace
of
infinite
Value
,
as
being
absolutely
necessary
to
Salvation
;
and
entitles
a
Man
,
in
a
peculiar
manner
,
to
the
Divine
Aid
and
Assistance
;
for
God
giveth
Grace
to
the
Humble
.
Secondly
,
As
this
spiritual
Humility
is
of
the
greatest
Benefit
to
a
Christian
,
so
does
it
render
him
highly
dear
both
to
God
and
Man
.
All
Men
love
an
humble
Man
,
and
look
upon
him
as
a
Wise
and
Extraordinary
Person
;
and
he
that
is
pious
and
circumspect
in
his
Conversation
,
and
yet
is
not
proud
of
it
,
nor
despises
or
haughtily
reflects
upon
others
that
live
more
at
large
than
he
does
,
but
advises
them
better
,
seasonably
,
and
with
Meekness
and
Humility
;
such
a
Man
is
esteem'd
as
a
Person
sent
from
God
to
do
Good
to
Mankind
,
that
seeing
his
Good
Works
mix'd
with
poverty
of
Spirit
,
they
may
be
inclined
to
imitate
so
lovely
an
Example
,
and
glorifie
their
Father
which
is
in
Heaven
,
by
treading
in
his
Steps
.
And
as
for
God
,
S.
Peter
and
S.
James
,
and
the
Wisest
of
Men
all
agree
,
that
he
resisteth
the
proud
,
but
giveth
Grace
to
the
humble
.
And
our
Lord
himself
,
at
the
end
of
the
Parable
we
are
now
considering
,
says
expresly
,
He
that
exalteth
himself
shall
be
abased
,
and
he
that
humbleth
himself
shall
be
exalted
;
and
the
humble
Publican
went
down
to
his
House
justified
,
rather
than
the
haughty
Pharisee
;
so
beneficial
and
highly
valuable
,
both
with
God
and
Man
,
is
Humility
of
Spirit
.
But
on
the
contrary
,
to
be
opinionated
and
proud
of
ones
Vertue
,
is
a
great
Misfortune
as
well
as
Fault
,
and
brings
a
great
deal
of
a
peculiar
sort
of
Trouble
and
Uneasiness
along
with
it
:
'T
is
a
Thing
hated
both
by
God
and
Men
,
and
is
despis'd
and
disgrac'd
by
every
Body
.
To
what
would
otherwise
be
really
praise-worthy
,
it
brings
the
greatest
Disparagement
in
the
World
;
and
if
a
Man's
Conversation
be
but
indifferent
,
and
like
other
Mens
,
then
,
nothing
makes
him
more
ridiculous
,
than
much
to
value
himself
,
upon
what
is
of
so
little
or
no
Excellency
,
And
what
a
Pain
't
is
for
Men
that
look
upon
themselves
as
extraordinary
Persons
,
to
see
others
so
far
from
that
Opinion
,
as
rather
to
slight
and
deprecate
them
;
may
easily
be
imagin'd
.
And
indeed
,
't
is
the
Mishap
of
this
sort
of
People
,
always
to
meet
with
such
kind
of
Entertainment
as
this
;
Men
setting
themselves
on
purpose
to
tease
and
worry
'em
,
that
if
possible
,
they
may
make
them
ashamed
,
and
weary
of
a
thing
so
generally
hated
.
But
besides
this
peculiar
sort
of
Vexation
and
Uneasiness
that
attends
spiritual
Pride
,
there
is
something
much
worse
to
be
said
of
it
,
viz.
that
't
is
almost
impossible
for
Men
infected
with
this
Vice
ever
to
improve
in
Religion
and
grow
better
.
For
in
the
Nature
of
the
Thing
,
nothing
slackens
Diligence
and
Industry
more
than
this
,
without
which
no
progress
can
be
made
in
any
thing
,
or
at
best
a
very
slow
one
,
especially
where
there
are
such
Difficulties
to
be
struggled
with
as
in
Religion
;
and
what
signifies
Instruction
or
Reproof
(
unless
it
be
to
gall
and
enrage
him
)
to
a
Man
that
thinks
his
Vertue
very
extraordinary
if
not
compleat
already
?
And
besides
,
God
,
from
whom
we
derive
all
our
Sufficiency
,
resists
the
proud
;
and
therefore
,
as
Solomon
says
,
no
wonder
if
when
pride
cometh
then
cometh
destruction
,
and
a
haughty
Spirit
be
the
forerunner
of
a
fall
.
Besides
,
as
the
Condition
of
Mankind
is
now
,
to
be
proud
of
Vertue
is
to
be
proud
of
Imperfection
;
for
such
is
the
Vertue
even
of
the
best
Men
upon
Earth
:
nay
,
't
is
to
be
proud
of
that
which
is
not
;
for
no
Man
that
is
proud
of
his
Vertue
is
indeed
Vertuous
,
that
poverty
of
Spirit
being
wanting
which
gives
the
Value
to
all
Religious
Actions
,
and
renders
them
acceptable
in
the
Sight
of
God
.
And
it
not
only
pollutes
and
unhallows
what
might
otherwise
deserve
the
Name
of
Vertue
,
but
(
as
was
hinted
before
)
it
keeps
a
Man
from
growing
better
;
it
blinds
him
,
that
he
cannot
discern
his
Faults
;
and
he
is
so
taken
up
with
admiring
his
Excellencies
,
and
(
with
the
Pharisee
)
thanking
God
that
he
is
not
as
other
men
are
,
Extortioners
,
Unjust
,
Adulterers
,
or
the
like
,
that
his
great
Defects
pass
unobserv'd
by
him
:
And
with
the
Man
in
the
Fable
,
he
is
so
busie
in
gazing
upon
things
above
himself
,
that
he
perceives
not
the
Dangers
under
his
feet
till
he
falls
into
them
.
Having
thus
endeavour'd
to
shew
what
is
the
Grace
of
spiritual
Humility
,
and
how
excellent
and
highly
beneficial
a
Grace
it
is
,
and
how
vile
and
mischievous
the
contrary
Vice
is
,
destructive
of
all
Religion
,
and
hateful
both
to
God
and
Man
;
I
proceed
now
in
the
Last
Place
to
shew
,
how
highly
this
Vertue
shall
be
rewarded
;
which
is
exprest
thus
in
the
Close
of
this
Parable
,
He
that
humbleth
himself
shall
be
exalted
.
That
is
,
in
short
,
Mens
Humbleness
of
Mind
in
point
of
Vertue
,
their
Self-Annihilation
,
and
returning
all
the
Glory
of
their
Good
Actions
to
God
,
as
the
Author
of
whatever
is
commendable
in
them
;
and
without
priding
themselves
in
their
present
Attainments
,
pressing
on
still
to
greater
Degrees
of
Perfection
and
Heavenly
Life
:
This
shall
,
in
the
World
of
Eternal
Felicity
and
Glory
,
be
rewarded
with
the
Impression
of
a
near
Resemblance
to
that
Divine
Fountain
of
Holiness
and
Perfection
,
whom
here
they
acknowledg'd
to
be
the
Giver
of
every
good
and
perfect
gift
.
They
shall
then
see
him
as
he
is
,
and
they
shall
be
like
him
;
No
Failures
,
no
Slips
or
Imperfections
,
no
Avocations
from
the
happy
Employment
of
Admiring
and
Loving
God
,
shall
be
There
,
which
in
this
Life
are
the
perpetual
Clogs
and
Vexations
of
a
Holy
Soul
;
but
with
their
Faculties
free
and
vigorous
,
they
shall
fully
enjoy
this
supreme
Good
,
without
Interruption
,
to
all
Eternity
.
This
is
that
which
makes
a
Heaven
;
this
is
to
enjoy
the
Happiness
of
God
himself
;
and
this
Heaven
and
this
Happiness
shall
be
the
Portion
of
the
poor
in
Spirit
,
who
here
ascribe
to
God
the
Praise
and
Glory
of
their
vertuous
Actions
.
And
their
Humbling
themselves
before
his
Majesty
,
in
a
deep
Sense
of
the
Vileness
and
Ingratitude
of
their
Sins
(
which
the
best
Man
living
is
not
wholly
without
)
shall
be
rewarded
with
the
Pardon
of
them
;
they
shall
be
lifted
up
from
their
Prostration
at
the
Feet
of
their
God
and
Saviour
,
and
be
received
into
his
Bosom
;
and
Joy
,
extraordinary
Joy
,
shall
be
in
Heaven
in
the
Presence
of
the
Holy
Angels
for
their
Repentance
.
They
shall
be
exalted
from
the
State
of
Penitents
to
that
of
Friends
,
nay
Sons
of
God
,
and
all
Tears
for
the
Future
shall
be
for
ever
wip'd
from
their
Eyes
,
and
they
shall
participate
of
the
Joy
of
their
Lord
from
Everlasting
to
Everlasting
.
And
such
an
Exaltation
as
this
,
is
,
no
doubt
,
an
abundant
Recompense
for
all
the
Pains
of
spiritual
Mortification
;
and
a
Repentance
so
rewarded
,
will
never
be
repented
of
.
To
conclude
therefore
;
If
we
hope
to
have
a
share
in
that
ineffable
Felicity
which
shall
be
the
Reward
of
this
Humility
of
Spirit
we
have
been
discoursing
of
,
we
must
make
it
our
Endeavour
to
tread
the
Path
that
leads
to
it
:
We
must
humble
our selves
before
God
according
to
the
Measures
above
described
,
that
he
may
exalt
us
in
due
time
.
And
(
as
without
whom
we
can
do
no
good
Thing
)
we
must
with
all
Earnestness
and
Importunity
beg
his
gracious
Assistance
,
who
was
meek
and
lowly
in
Heart
;
that
we
may
follow
his
Steps
,
and
return
him
all
the
Glory
of
our
pious
Advances
,
who
worketh
in
us
to
will
and
to
do
of
his
good
Pleasure
;
and
be
so
duly
affected
with
Shame
and
Sorrow
for
our
Wickednesses
,
as
with
the
Publican
,
in
bitter
Remorse
,
and
with
sincere
Purposes
of
Amendment
,
to
smite
upon
our
Breasts
,
and
say
,
God
be
merciful
to
us
miserable
Sinners
.
The
PRAYER
.
O
Meek
and
Lowly
Jesus
,
who
resistest
the
Proud
,
and
givest
Grace
to
the
Humble
,
and
hast
plac'd
Poverty
of
Spirit
in
the
Front
of
thy
Beatitudes
,
as
the
Foundation
and
Ground-work
of
thy
Holy
Religion
;
Teach
me
this
excellent
Grace
,
I
humbly
beseech
thee
,
and
grant
that
I
may
hate
and
shun
Pride
above
all
Things
,
as
the
most
dangerous
and
destructive
Vice
,
which
defiles
every
thing
however
otherwise
commendable
and
excellent
,
and
naturally
tends
to
the
Pit
of
Destruction
.
And
to
allay
all
vain
Tumors
that
shall
arise
,
give
me
,
O
Blessed
Saviour
,
a
true
Sense
of
the
Corruption
of
my
Nature
,
my
many
heinous
Violations
of
my
Duty
,
my
vile
Ungratitude
to
thee
,
my
greatest
Benefactor
,
and
the
great
Imperfections
of
ev'n
my
best
Services
,
and
that
whatever
I
have
done
that
is
praise-worthy
,
is
owing
to
thy
gracious
Assistance
,
and
that
of
my self
I
can
do
nothing
that
is
good
.
O
may
I
therefore
never
arrogate
to
my self
what
should
be
wholly
thine
,
nor
despise
any
Man
,
like
the
haughty
Pharisee
,
who
have
nothing
my self
but
what
I
have
receiv'd
from
thee
;
but
in
sincere
Humility
of
Spirit
return
thee
all
the
Glory
,
saying
,
after
I
have
done
all
that
I
can
,
I
am
still
an
Unprofitable
Servant
,
and
have
done
but
what
was
my
Duty
to
do
.
And
grant
,
that
in
an
humble
Sense
of
my
still
great
Defects
,
considering
what
vast
Assistances
I
have
had
,
I
may
smite
upon
my
Breast
,
and
say
with
the
Publican
,
God
be
merciful
to
me
a
miserable
Sinner
.
Grant
this
,
thou
meek
and
humble
Lamb
of
God
,
for
the
sake
of
thine
own
Tender
Mercies
.
Amen
,
and
Amen
.
FINIS
.