The
First
Sermon
.
REVEL.
II.
12
,
13
,
14
,
15
,
16.
And
to
the
Angel
of
the
Church
in
Pergamos
,
write
,
these
things
saith
he
,
which
hath
the
sharp
sword
with
two
edges
:
I
know
thy
works
,
and
where
thou
dwellest
,
even
where
Satans
seat
is
;
and
thou
holdest
fast
my
Name
,
and
hast
not
denied
my
faith
,
even
in
those
days
wherein
Antipas
was
my
faithful
Martyr
,
who
was
slain
among
you
,
where
Satan
dwelleth
.
But
I
have
a
few
things
against
thee
,
because
thou
hast
there
them
that
hold
the
Doctrine
of
Balaam
,
who
taught
Balak
to
cast
a
stumbling-block
before
the
Children
of
Israel
,
to
eat
things
sacrificed
to
Idols
,
and
●o
commit
fornication
.
So
hast
thou
also
them
that
hold
the
Doctrine
of
the
Nicolaitans
,
which
thing
I
hate
.
Repent
,
or
else
I
will
come
unto
thee
quickly
,
and
will
fight
against
them
with
the
sword
of
my
mouth
.
THAT
the
seven
Churches
of
the
Proconsular
Asia
,
to
which
our
Lord
sent
these
several
Messages
by
Saint
John
,
were
then
in
being
,
when
he
saw
this
Vision
and
heard
these
words
,
is
a
matter
,
I
think
,
beyond
question
;
and
therefore
there
is
little
reason
to
question
whether
in
these
Messages
the
then
present
state
of
those
Churches
were
described
:
and
whether
the
design
of
our
Lord
was
likewise
to
describe
the
state
of
the
Church
from
the
days
of
the
Apostles
to
the
end
of
the
World
,
in
several
intervals
thereof
,
as
some
men
think
,
I
dare
not
take
upon
me
to
deny
.
Sure
I
am
,
that
in
these
Epistles
to
the
seven
Churches
,
there
are
Instructions
no
less
useful
for
all
Ages
of
the
Church
,
than
if
they
were
as
truly
prophetical
,
as
they
are
historical
;
and
that
they
were
designed
not
only
for
the
Information
of
the
then
present
Churches
of
the
Proconsular
Asia
,
but
for
the
Edification
of
all
Churches
in
all
places
,
and
in
all
Ages
of
the
World
,
is
evident
from
that
so
often
repeated
close
,
He
that
hath
an
ear
,
let
him
hear
what
the
Spirit
saith
unto
the
Churches
.
Every
Church
therefore
,
because
it
can
hear
,
ought
to
hear
;
and
every
man
of
every
Church
,
because
every
man
hath
an
ear
to
hear
:
And
because
this
Exhortation
is
also
added
to
the
Epistle
sent
to
the
Church
of
Pergamos
,
part
of
which
I
have
now
read
to
you
,
I
may
also
exhort
you
to
hear
,
or
rather
I
need
not
,
since
our
Lord
Jesus
himself
hath
required
you
so
to
do
.
St.
John
,
who
had
been
the
Founder
of
the
Church
of
Pergamos
,
was
now
in
the
Isle
of
Patmos
banished
thither
for
the
Testimony
of
Jesus
,
as
he
witnesseth
himself
,
chap.
1.
ver.
9.
I
John
,
who
also
am
your
brother
and
companion
in
tribulation
,
and
in
the
kingdom
and
patience
of
Jesus
Christ
,
was
in
the
Isle
that
is
called
Patmos
,
for
the
Word
of
God
,
and
for
the
Testimony
of
Jesus
Christ
.
But
he
had
committed
this
Church
to
the
care
of
a
Bishop
in
his
absence
,
who
is
here
called
the
Angel
of
the
Church
,
and
to
whom
this
Epistle
was
directed
in
behalf
of
the
Church
under
his
care
;
and
it
consists
of
these
three
general
parts
:
-
I.
Of
a
Commendation
.
-
II.
Of
a
Reproof
.
-
III.
A
Warning
to
Repent
.
I.
A
Commendation
:
I
know
thy
works
,
and
where
thou
dwellest
,
even
where
Satan's
seat
is
;
and
thou
holdest
fast
my
name
,
and
hast
not
denied
my
faith
,
even
in
those
days
wherein
Antipas
was
my
faithful
Martyr
,
who
was
slain
among
you
where
Satan
dwelleth
.
Which
Commendation
consists
of
two
parts
.
1.
That
the
Church
of
Pergamos
retained
the
profession
of
the
Name
of
Christ
in
all
points
necessary
to
the
being
of
a
Church
;
for
if
she
had
parted
with
any
point
necessary
,
she
must
then
have
ceased
to
be
a
Church
:
but
a
Church
she
was
by
our
Lord
's
own
acknowledgment
,
and
therefore
by
holding
fast
his
Name
,
and
not
denying
his
Faith
,
we
must
needs
understand
,
that
she
had
kept
intire
that
form
of
sound
words
,
the
Apostolical
Creed
which
St.
John
had
left
amongst
them
.
2.
That
which
heightned
her
praise
,
was
,
that
she
had
done
this
in
such
a
place
where
there
was
so
great
Temptations
to
Apostacy
:
First
,
Where
Satan's
seat
was
,
(
i.
e.
)
where
there
were
so
many
Idol-Temples
,
that
no
place
in
Asia
could
shew
so
many
;
as
if
Pergamos
had
been
Satan's
Principal
Court
in
that
part
of
the
World.
Secondly
,
Where
by
consequence
there
was
likely
to
be
,
and
where
indeed
there
was
a
great
Persecution
of
the
Gospel
,
under
which
Antipas
a
faithful
Martyr
of
Jesus
Christ
,
whose
Zeal
and
Courage
was
an
Example
to
the
rest
,
was
slain
.
This
is
the
Commendation
of
the
Church
of
Pergamos
,
that
in
such
a
place
,
and
at
such
a
time
,
she
had
held
fast
the
Profession
of
the
fundamental
Truths
of
the
Gospel
,
that
she
had
held
fast
the
Name
of
Christ
,
and
had
not
denied
his
Faith.
But
there
follows
,
II.
A
Reproof
:
But
I
have
a
few
things
against
thee
,
because
thou
hast
there
them
that
hold
the
Doctrine
of
Balaam
,
who
taught
Balak
to
cast
a
stumbling-block
before
the
Children
of
Israel
to
eat
things
sacrificed
to
Idols
,
and
to
commit
fornication
.
So
hast
thou
also
them
that
hold
the
Doctrine
of
the
Nicolaitans
,
which
thing
I
hate
.
(
i.
e.
)
Although
she
had
the
foundation
of
the
Faith
,
yet
within
the
Communion
of
that
Church
the
Doctrine
of
Balaam
,
and
the
Doctrine
of
the
Nicolaitans
was
taught
and
practised
:
She
had
suffered
damnable
Doctrines
and
wicked
Practices
to
take
place
,
which
were
likely
enough
to
endanger
the
subverting
of
the
whole
Christian
Faith
professed
amongst
them
.
But
more
particularly
.
1.
The
Doctrine
of
Balaam
was
openly
taught
amongst
them
;
and
that
was
,
the
lawfulness
of
joyning
with
Idolaters
in
the
Worship
of
their
Idols
:
for
this
was
the
Stumbling-block
which
Balaam
laid
before
the
Children
of
Israel
,
not
only
drawing
them
to
carnal
fornication
with
the
Daughters
of
Moab
,
but
spiritual
fornication
also
with
their
Idols
.
Now
it
seems
there
was
such
a
grievous
Persecution
of
the
Church
at
Pergamos
,
that
some
of
that
Communion
,
to
ease
the
Church
from
it
,
taught
that
it
was
lawful
to
sacrifice
to
Idols
,
and
to
have
External
Communion
with
Idolaters
in
their
Worship
,
to
wit
,
by
eating
things
sacrificed
to
Idols
,
pretending
,
as
we
may
gather
from
the
Commendation
given
them
in
the
former
verse
,
that
if
they
did
but
still
hold
fast
the
Name
of
Christ
,
and
not
deny
any
necessary
point
of
his
Faith
,
their
External
Compliance
with
Idolaters
in
their
Worship
,
would
not
deserve
any
severe
Reproof
;
but
that
because
they
should
still
retain
the
Name
and
Essence
of
a
true
Church
,
they
should
therefore
sufficiently
approve
their
fidelity
to
Christ
,
notwithstanding
their
burning
Incense
,
and
offering
Sacrifice
,
and
giving
Divine
Honours
by
their
outward
Acts
,
to
that
which
is
not
God.
2.
The
Doctrine
of
the
Nicolaitans
was
also
held
amongst
them
,
that
is
,
a
Doctrine
that
tended
to
a
licencious
Life
,
and
the
corruption
of
good
Manners
;
and
it
is
called
the
Doctrine
of
the
Nicolaitans
,
from
Nicolas
the
Deacon
,
who
being
upbraided
for
doting
too
much
upon
his
fair
Wife
,
to
shew
that
he
was
not
to
be
blamed
upon
that
account
,
made
a
prostitution
of
her
to
all
Comers
:
which
lewd
Example
had
,
it
seems
spread
its
Contagion
into
some
of
the
Asian
Churches
,
especially
at
Pergamos
,
where
many
of
them
held
Community
of
Women
to
be
lawful
;
which
was
so
vile
and
detestable
a
Doctrine
,
that
God
is
here
said
to
hate
it
:
So
that
the
Doctrines
for
tolerating
of
which
,
the
Church
of
Pergamos
is
here
reprehended
,
were
such
as
grated
very
near
upon
the
Foundations
of
Christianity
,
the
former
leading
to
Idolatry
,
the
latter
to
an
impure
and
vicious
Life
.
A
very
strange
corruption
of
the
State
of
that
Church
,
in
so
short
a
time
from
the
first
plantation
of
it
!
Now
,
III.
We
have
in
this
Message
of
Jesus
to
the
Church
of
Pergamos
,
a
warning
to
repent
,
and
to
make
haste
to
repent
too
:
Repent
,
or
else
I
will
come
unto
thee
quickly
,
and
fight
against
them
with
the
sword
of
my
mouth
.
And
what
was
she
to
repent
of
,
but
of
suffering
those
Coruptions
in
Doctrine
and
Practice
to
prevail
in
her
Communion
,
for
which
she
was
reproved
before
?
And
how
was
she
to
repent
,
but
by
reforming
those
Abuses
,
and
casting
out
of
her
Communion
those
that
would
not
be
reformed
,
and
returning
to
the
Primitive
Purity
of
her
Faith
,
and
Worship
,
and
Manners
?
And
if
she
would
not
do
this
,
Jesus
threatned
that
he
would
suddenly
take
the
matter
into
his
own
hands
,
and
cut
them
off
by
the
Sword
of
his
mouth
,
from
being
a
Church
at
all
,
who
were
so
soon
degenerated
from
a
pure
Church
;
and
it
is
reasonable
to
believe
,
that
upon
this
warning
she
did
repent
and
reform
:
for
she
was
not
speedily
cut
off
,
as
God
had
threatned
she
should
be
,
if
she
did
not
repent
,
but
continued
a
Church
for
many
Ages
afterwards
,
till
at
length
falling
again
into
great
corruptions
of
Doctrine
and
Manners
,
she
,
with
all
the
other
six
Churches
of
Asia
,
written
to
by
our
Lord
,
fell
to
be
no
Church
at
all
;
and
the
Temples
,
wherein
the
Name
of
Christ
was
called
upon
,
are
now
become
Turkish
Mosques
:
and
so
the
burden
of
Pergamos
was
fulfilled
.
And
now
having
given
you
this
Account
of
the
State
of
the
Church
of
Pergamos
,
as
it
was
represented
by
our
Lord
himself
,
I
am
much
mistaken
,
if
from
this
Authority
we
may
not
be
able
to
justifie
the
Reformation
of
the
Church
of
England
,
against
the
most
specious
and
popular
Exceptions
which
they
of
Rome
make
against
our
Reformation
:
And
this
I
shall
endeavour
to
do
under
these
three
heads
.
-
First
,
That
in
this
Church
,
whilst
it
was
in
Communion
with
,
and
Subjection
to
the
Church
of
Rome
,
there
were
notorious
Abuses
and
Errours
both
in
Doctrine
and
Worship
,
added
to
the
Profession
of
the
Common
Faith.
-
Secondly
,
That
upon
this
Supposition
we
might
and
ought
to
reform
our selves
,
as
we
have
done
.
-
Thirdly
,
That
the
main
Objections
which
they
of
the
Roman
Church
do
bring
,
and
whereby
they
seek
to
stagger
those
of
our
Communion
,
and
to
fright
them
into
their
own
,
may
by
this
instance
of
the
Message
of
Christ
to
the
Church
of
Pergamos
,
be
demonstrated
to
be
vain
and
fallacious
and
therefore
by
no
means
fit
to
remove
us
from
our
stedfastness
.
First
,
That
in
this
Church
,
as
in
all
others
that
were
in
Communion
with
the
Church
of
Rome
,
there
were
notorious
Abuses
and
Errours
introduced
into
the
Faith
and
Worship
of
Christians
:
And
first
,
as
in
the
Church
of
Pergamos
,
so
in
these
Churches
there
were
Doctrines
and
Practices
leading
to
Idolatry
;
I
wish
that
were
all
,
but
it
is
not
all
:
for
Idolatry
it self
,
if
it
be
possible
for
us
to
know
what
it
is
,
was
practised
,
and
that
practice
not
only
connived
at
,
but
encouraged
and
commanded
;
and
of
this
sort
were
the
practices
of
Adoring
the
Host
,
Praying
to
Saints
,
to
dead
Men
and
Women
,
and
Worshipping
of
Images
,
contrary
to
the
whole
tenor
of
the
Scripture
providing
,
that
we
should
worship
the
Lord
our
God
,
and
that
him
only
we
should
serve
.
And
it
is
very
observable
,
that
when
we
urge
them
with
these
things
,
they
defend
themselves
from
Idolatry
by
the
use
of
such
distinctions
,
as
't
is
impossible
for
the
common
People
to
save
themselves
by
,
if
indeed
these
distinctions
would
do
the
business
.
As
for
Doctrines
tending
to
licenciousness
of
Life
and
Manners
,
what
can
be
more
evidently
such
,
than
the
easie
terms
upon
which
they
promised
forgiveness
of
sins
,
and
security
from
Hell
;
Confession
to
a
Priest
with
attrition
being
reckoned
sufficient
to
receive
a
Pretorial
Absolution
,
which
shall
be
valid
in
Heaven
,
as
also
the
invention
of
Purgatory
,
and
the
Power
of
the
Church
to
shorten
the
pains
of
it
by
Indulgences
,
by
applying
the
treasure
of
the
Churches
Merits
,
by
Masses
and
Prayers
,
with
a
great
many
abuses
of
this
nature
?
And
besides
all
these
,
what
shall
we
say
to
their
Doctrine
of
Transubstantiation
,
their
Half
Communion
,
their
Latin
Service
,
their
Sacrifice
of
the
Mass
,
for
which
there
is
no
President
or
Rule
in
the
Scriptures
,
or
in
Antiquity
;
but
plain
and
full
consent
there
is
both
of
the
one
,
and
of
the
other
against
them
?
But
now
to
all
this
,
they
make
one
general
Reply
,
and
tell
us
,
that
the
Church
,
meaning
the
Roman
Church
,
hath
not
erred
in
these
points
,
because
she
cannot
err
at
all
;
for
she
is
the
Mother
and
Mistriss
of
all
Churches
,
and
the
Standard
of
Catholick
Unity
and
Faith
;
she
is
that
One
Catholick
Church
,
which
cannot
fail
,
to
which
Christ
has
promised
his
perpetual
Presence
and
Assistance
,
that
the
gates
of
Hell
shall
never
prevail
against
her
;
and
of
which
St.
Paul
said
,
that
she
is
the
pillar
and
ground
of
the
Truth
.
In
a
word
,
that
whatsoever
is
by
her
defined
,
is
infallibly
true
,
and
therefore
that
these
Doctrines
and
Practices
are
neither
damnable
errors
and
sins
,
nor
errors
and
sins
at
all
.
Now
if
indeed
such
promises
were
made
to
that
Church
,
we
should
be
brought
into
a
very
great
strait
,
and
not
very
well
know
whether
we
should
believe
the
Scripture
speaking
against
the
Doctrines
and
Practices
imposed
by
that
Church
,
or
the
Scripture
speaking
to
us
to
believe
and
do
,
as
that
Church
requires
:
But
first
of
all
,
we
say
,
that
whatsoever
Promises
were
made
to
the
Catholick
Church
,
they
do
not
belong
only
to
the
Church
of
Rome
,
which
is
but
a
part
of
it
;
and
that
these
Promises
,
that
the
gates
of
Hell
should
not
prevail
against
the
Church
,
and
that
Christ
would
be
with
his
Church
to
the
end
of
the
world
,
amounted
to
no
more
than
this
,
that
she
should
be
preserved
from
so
much
error
,
as
would
utterly
destroy
the
Being
of
a
Church
,
not
from
all
Error
whatsoever
;
but
that
no
Promise
in
particular
was
made
to
the
Church
of
Rome
,
so
much
as
to
secure
her
from
fundamental
Errors
utterly
destructive
of
the
Being
of
a
Church
,
especially
since
St.
Paul
writing
to
the
Church
of
Rome
,
plainly
supposes
,
that
it
was
possible
for
them
to
be
quite
cut
off
from
the
Body
of
Christ
,
Rom.
11.21
,
22.
where
speaking
of
the
rejection
of
the
Jews
,
he
hath
these
words
:
For
if
God
spared
not
the
natural
branches
,
take
heed
lest
he
also
spare
not
thee
.
Behold
therefore
the
goodness
and
severity
of
God
:
on
them
which
fell
,
severity
;
but
towards
thee
goodness
,
if
thou
continue
in
his
goodness
:
otherwise
thou
also
shalt
be
cut
off
.
Which
had
been
vain
words
,
if
it
had
been
impossible
by
virtue
of
any
Priviledge
conferred
upon
the
See
of
Peter
for
the
Church
of
Rome
not
to
continue
in
God's
goodness
,
or
it
be
an
infallible
truth
,
that
she
shall
not
be
cut
off
.
We
do
what
we
can
to
find
the
Infallibility
of
the
Roman
Church
in
the
Scriptures
;
but
if
we
cannot
find
it
,
there
is
much
more
reason
to
conclude
,
that
she
hath
erred
,
because
some
of
her
Doctrines
and
Practices
do
seem
to
us
apparently
to
contradict
the
Scripture
,
than
to
believe
she
is
infallible
,
because
she
says
so
of
her self
.
But
to
this
they
say
,
that
we
mis-interpret
those
Scriptures
,
which
seem
to
condemn
what
they
profess
and
practise
,
and
in
short
,
that
we
cannot
arrive
to
certainty
of
the
true
sence
of
Scripture
,
without
the
Testimony
of
an
Infallible
Interpreter
,
which
the
Church
is
.
Well
,
for
the
present
I
will
suppose
this
;
but
then
this
will
be
the
consequence
of
the
Supposition
,
that
't
is
impossible
for
that
Church
ever
to
convince
me
,
or
any
reasonable
man
of
her
own
Infallibility
by
the
Scriptures
:
For
when
she
tells
me
that
Christ
hath
said
,
Thou
art
Peter
,
and
upon
this
Rock
I
will
build
my
Church
,
and
the
gates
of
Hell
shall
not
prevail
against
it
,
and
that
the
Church
is
the
pillar
and
ground
of
truth
,
and
Lo
I
am
with
you
alway
,
even
unto
the
end
of
the
world
;
she
supposes
that
the
Promise
of
Infallibility
to
her self
is
so
plainly
made
,
that
every
man
,
who
has
a
mind
to
understand
the
truth
,
may
be
certain
of
the
true
sence
of
the
words
.
But
if
I
may
arrive
at
a
certain
sence
of
these
Scriptures
,
without
the
Testimony
of
an
Infallible
Interpreter
,
then
why
may
I
not
be
as
certain
of
the
sence
of
other
Texts
,
as
plain
as
these
,
without
such
an
Interpreter
?
It
seems
to
me
,
that
our
Saviour
said
,
Drink
ye
All
of
this
,
and
therefore
that
you
of
the
Roman
Church
may
as
well
take
the
Bread
,
as
the
Cup
from
the
Laity
.
It
seems
to
me
,
that
St.
Paul
calls
the
Communion
of
Christ's
Body
,
Bread
;
The
BREAD
which
we
break
,
is
it
not
the
Communion
of
the
Body
of
Christ
:
and
your
Church
says
,
't
is
Bread
no
longer
after
Consecration
.
It
seems
to
me
,
that
the
same
St.
Paul
speaks
for
a
whole
Chapter
against
Praying
in
an
Unknown
Tongue
,
and
yet
your
Church
doth
it
.
It
seems
also
to
me
,
that
the
Author
to
the
Hebrews
doth
absolutely
say
,
That
Christ
was
offered
once
for
all
,
and
that
he
sat
down
thenceforth
at
the
right
hand
of
God
;
but
you
pretend
to
fetch
him
down
from
Heaven
,
and
offer
him
a
thousand
times
in
a
day
.
It
seems
to
me
,
that
God
has
forbidden
the
making
of
Images
to
worship
them
,
as
absolutely
and
universally
,
as
words
could
do
it
,
and
yet
you
picture
God
,
and
make
Similitudes
of
the
Blessed
Trinity
,
and
Images
of
the
Saints
,
and
worship
them
when
you
have
done
:
I
demand
now
why
I
may
not
be
certain
of
the
true
sence
of
these
places
upon
as
reasonable
grounds
,
as
you
suppose
I
may
be
of
those
,
which
in
your
judgment
conclude
for
the
Infallibility
of
your
Church
?
If
I
may
,
then
I
am
sure
the
Scripture
condemns
what
you
say
and
do
in
these
points
;
but
if
I
may
not
be
reasonably
assured
,
that
I
understand
these
(
in
my
judgment
)
plain
places
of
Scripture
,
because
I
want
an
Infallible
Judge
to
interpret
for
me
,
then
I
demand
again
,
why
do
you
urge
me
with
those
Scriptures
,
that
,
as
you
pretend
,
prove
the
Infallibility
of
your
Church
?
for
as
yet
I
am
not
perswaded
of
the
Infallibility
thereof
,
though
I
would
gladly
be
perswaded
of
it
.
If
you
say
,
this
is
the
interpretation
of
the
Church
concerning
them
,
which
is
Infallible
,
and
therefore
you
are
to
believe
it
,
I
think
any
body
but
a
Child
,
would
reply
,
that
that
is
the
very
thing
in
question
;
and
therefore
that
you
cannot
convince
any
man
of
your
Infallibility
,
unless
he
will
take
your
word
for
it
,
because
he
cannot
infallibly
know
the
true
sence
of
Scripture
giving
testimony
to
it
,
before
he
believes
it
without
any
testimony
from
Scripture
at
all
:
So
that
it
is
to
no
purpose
to
go
about
to
perswade
any
reasonable
man
,
that
your
Church
is
Infallible
,
till
he
doth
already
believe
it
,
that
is
,
till
it
is
a
needless
thing
to
do
it
,
because
he
does
believe
it
already
.
And
therefore
when
all
is
done
,
we
must
be
content
to
understand
the
plain
places
of
Scripture
,
without
an
Infallible
Judge
,
and
to
find
out
the
rest
,
as
well
as
we
can
;
and
if
the
Scripture
plainly
condemns
what
you
say
and
do
,
we
have
more
reason
from
thence
to
conclude
that
you
have
erred
,
than
to
conclude
that
you
cannot
err
,
because
you
say
so
of
your selves
.
And
indeed
I
look
upon
this
Pretence
to
Infallibility
,
to
be
an
Errour
of
the
most
pernicious
consequence
,
because
it
seals
them
up
under
all
the
rest
,
and
adds
incorrigibleness
,
which
is
the
highest
degree
of
obstinacy
,
to
all
their
other
Errours
;
and
it
is
so
much
the
more
shameless
,
because
the
whole
World
that
was
in
Communion
with
them
,
groaned
for
a
Reformation
before
the
Council
of
Trent
.
One
of
their
own
Popes
said
,
We
confess
many
abominable
Abuses
and
Grievances
have
been
for
these
many
years
last
past
in
the
Holy
See
;
and
we
look
upon
our selves
concerned
to
endeavour
a
Reformation
the
more
,
because
we
see
the
whole
World
doth
most
earnestly
desire
it
.
At
the
Council
of
Trent
the
Embassadours
of
several
Princes
desired
earnestly
the
Cup
for
the
People
,
the
Marriage
of
the
Clergy
,
Service
in
a
known
Tongue
,
and
the
Reformation
of
divers
other
matters
;
in
which
Christendom
would
have
reformed
it self
,
if
Italy
would
have
suffered
it
:
Italy
,
I
say
,
who
to
hinder
a
general
Reformation
,
filled
the
Council
of
Trent
with
more
Bishops
,
than
came
from
all
the
parts
of
Christendom
besides
.
Secondly
,
Upon
this
Supposition
the
Church
of
England
might
and
ought
to
reform
it self
,
as
it
hath
done
:
for
we
find
that
the
Church
of
Pergamos
,
which
was
not
over-run
with
so
many
false
Doctrines
and
corrupt
Practices
,
as
those
of
the
Roman
Church
I
have
mentioned
,
was
required
by
our
Lord
Jesus
himself
to
remove
those
Errours
and
Corruptions
which
had
crept
into
her
;
and
if
she
did
not
presently
return
to
her
Primitive
Purity
,
she
was
threatned
to
be
cut
off
.
Indeed
it
had
been
a
much
more
desirable
thing
,
that
the
whole
Western
Church
,
and
more
desirable
still
,
that
the
East
and
the
West
had
both
united
in
a
Reformation
;
it
had
been
a
blessed
thing
,
if
by
a
Free
and
General
Council
of
all
the
Bishops
in
the
Christian
World
,
an
Universal
Reformation
had
been
made
;
but
the
latter
perhaps
was
improbable
,
by
reason
of
the
vast
distances
of
some
Christian
Churches
from
one
another
;
and
the
former
was
made
impossible
,
by
the
over-ruling
Power
of
Italy
:
which
therefore
was
to
be
done
upon
particular
Churches
,
by
common
consent
;
and
perhaps
there
must
never
be
a
farther
Reformation
till
the
Day
of
Judgment
.
It
was
very
reasonable
,
and
very
necessary
therefore
,
that
Christian
Kingdoms
should
proceed
in
Provincial
and
National
Councils
,
to
reform
themselves
,
as
this
Church
hath
done
under
her
Kings
and
Bishops
,
Parliaments
and
Convocations
;
that
is
,
by
all
that
Authority
which
could
be
desired
to
make
a
publick
Reformation
within
the
limits
of
this
particular
Church
.
And
this
proceeding
has
been
authorized
by
the
Examples
of
the
best
Ages
of
the
Church
,
when
it
was
thought
fit
not
always
to
tarry
for
General
Councils
,
but
very
often
for
particular
Churches
to
proceed
out
of
hand
to
the
rooting
out
of
Errour
and
Heresie
,
and
to
the
reforming
of
whatsoever
they
thought
amiss
amongst
themselves
:
and
for
this
,
we
are
to
appeal
to
the
Councils
of
Laodicea
,
Gangra
,
Carthage
,
and
many
others
,
which
are
no
General
Councils
.
To
conclude
:
Such
Errours
as
had
overspread
the
Church
before
the
Reformation
,
were
in
their
own
nature
,
and
in
their
consequences
,
so
pernicious
,
that
every
Christian
Man
ought
to
reform
himself
from
them
,
inasmuch
as
it
is
better
to
obey
God
than
man
:
Much
more
might
a
publick
Reformation
be
made
by
due
Authority
.
But
we
had
no
regard
to
the
Bishop
of
Rome
in
this
matter
,
who
was
to
be
considered
either
as
Head
of
the
whole
Church
,
or
the
Patriarch
of
the
West
,
or
as
the
Converter
of
the
English
Nation
;
and
we
were
not
only
in
Communion
with
him
,
but
in
subjection
to
him
,
when
the
Reformation
was
made
:
so
that
what
cause
soever
there
might
be
for
it
,
the
Reformation
was
however
schismatical
.
To
all
which
,
I
answer
in
short
:
1.
As
to
the
Universal
Supremacy
,
it
is
a
point
to
which
Antiquity
is
wholly
a
stranger
;
Scripture
and
the
Fathers
say
nothing
of
it
:
Ignatius
,
who
so
often
requires
,
that
nothing
should
be
done
of
moment
in
the
Church
,
without
the
Bishop
,
would
have
found
out
some
one
occasion
at
least
to
have
said
,
Let
nothing
be
done
without
the
Bishop
of
Rome
,
if
he
had
known
of
any
such
Priviledge
and
Power
conferred
on
him
by
our
Lord
.
But
if
Pergamos
were
justifiable
in
removing
those
Corruptions
which
were
crept
into
that
Church
,
without
staying
for
the
consent
of
the
Bishop
of
Rome
;
England
,
in
removing
more
Corruptions
,
and
of
equal
danger
,
was
to
proceed
also
without
his
leave
,
if
it
could
not
be
had
.
2.
As
to
his
Patriarchal
Power
over
this
Nation
,
it
did
not
anciently
belong
to
him
;
he
had
it
not
,
when
the
Council
of
Nice
confined
him
to
his
own
Province
,
nor
when
the
Council
of
Ephesus
decreed
,
That
no
Bishop
should
presume
to
invade
any
other
Province
,
which
from
the
beginning
had
not
been
under
his
or
his
Predecessor's
Jurisdiction
;
or
if
any
do
,
and
make
it
his
own
by
force
,
that
he
should
restore
it
.
And
then
the
Church
of
Britain
was
free
,
acknowledging
no
foreign
Jurisdiction
;
the
Power
that
the
Bishop
of
Rome
gained
here
in
after-Ages
,
was
got
by
fraud
and
held
by
force
,
and
was
ever
and
anon
disputed
,
and
gainsayed
,
and
over-rul'd
;
and
surely
no
injury
was
done
him
,
when
that
Authority
was
resumed
,
which
he
had
usurped
.
3.
As
to
the
Conversion
of
the
Saxons
by
Austin
,
sent
hither
by
Pope
Gregory
,
I
say
,
it
follows
not
,
if
long
since
the
Inhabitants
of
this
Island
received
any
benefit
from
Rome
,
therefore
they
should
in
all
Ages
be
exposed
to
the
Usurpations
of
that
place
afterwards
;
nor
that
because
we
once
received
true
Religion
from
Rome
,
therefore
Posterity
must
receive
also
false
Doctrines
from
thence
,
when
it
should
please
her
to
send
them
hither
:
But
in
truth
Christianity
had
been
planted
here
long
before
,
by
St.
Paul
himself
in
all
probability
,
and
that
in
the
Reign
of
Tiberius
,
before
Rome
her self
had
received
the
Christian
Faith.
And
the
British
Bishops
,
whom
Austin
found
here
,
would
by
no
means
submit
to
the
Authority
of
the
Roman
Legate
.
And
so
much
for
the
right
that
this
particular
Church
had
to
reform
her self
.
I
come
now
,
Thirdly
,
To
consider
some
of
those
specious
Pretences
and
Objections
by
which
they
go
about
to
weaken
the
stedfastness
of
our
People
in
the
Communion
of
our
Church
,
and
to
draw
them
to
theirs
:
1.
They
say
,
How
was
it
possible
that
Errours
could
creep
into
the
Church
,
of
that
nature
with
those
which
we
charge
upon
them
?
There
must
have
been
great
Opposition
made
to
any
the
least
design
of
such
an
alteration
in
the
State
of
Religion
;
and
we
meet
with
no
such
account
of
things
in
History
:
Therefore
these
are
not
Innovations
,
but
the
ancient
Doctrine
and
Practice
of
the
Church
.
To
omit
this
,
that
concerning
most
of
their
Innovations
,
we
can
very
nearly
shew
the
time
when
they
were
brought
in
,
but
can
plainly
shew
,
that
there
was
a
time
when
they
were
not
.
I
answer
,
It
is
much
more
easie
to
conceive
,
that
in
a
thousand
years
time
Errour
should
creep
into
that
Church
by
degrees
,
and
without
noise
,
than
that
in
a
Church
planted
by
an
Apostle
,
as
Pergamos
was
,
guarded
by
the
Angel
or
Bishop
placed
there
by
an
Apostle
,
as
Pergamos
was
,
should
so
soon
tolerate
the
Doctrines
of
the
Balaamites
and
Nicolaitans
,
even
while
their
Apostle
was
alive
,
and
therefore
very
soon
after
he
departed
from
them
.
2.
They
say
,
that
the
perpetual
Succession
of
their
Bishops
from
St.
Peter
,
is
an
Argument
of
the
Succession
of
true
Doctrine
amongst
them
in
the
purity
thereof
;
but
behold
an
Apostolical
Church
,
in
which
a
Bishop
succeeded
an
Apostle
yet
alive
,
corrupted
in
her
Doctrine
and
Worship
!
Can
they
have
greater
,
can
they
have
as
great
an
assurance
of
a
perpetual
uninterrupted
Succession
,
after
so
many
Ages
,
as
the
Church
of
Pergames
had
,
before
one
Age
was
gone
?
or
does
their
Infallibility
grow
with
their
Succession
?
or
,
the
farther
they
are
removed
from
the
beginning
of
the
Church
,
are
they
the
surer
still
that
they
teach
nothing
,
but
what
was
taught
at
first
?
3.
They
say
,
we
are
departed
from
the
whole
Church
of
Christ
that
was
visible
every-where
upon
the
face
of
the
Earth
,
when
the
Reformation
was
begun
,
seeing
there
was
then
no
Communion
in
the
World
,
nor
had
been
long
before
,
that
professed
the
same
Doctrine
in
all
points
,
which
the
Reformation
brought
in
.
Now
in
great
liberality
to
admit
for
once
that
the
whole
visible
Church
had
corrupted
its
way
,
as
the
Church
of
Rome
has
done
,
which
yet
is
not
true
;
but
I
say
,
admitting
it
,
what
will
then
come
of
it
?
That
we
departed
from
the
whole
Church
of
Christ
?
No
:
but
that
we
departed
from
the
general
Errours
and
Corruptions
of
it
,
and
by
that
could
not
be
said
to
depart
from
the
whole
Church
,
whereof
we
our selves
were
a
part
,
unless
we
departed
also
from
our selves
.
Nay
,
but
say
they
,
this
is
to
fall
into
another
damnable
Errour
,
and
that
is
,
that
the
whole
Church
of
Christ
had
failed
from
the
Earth
,
and
so
that
the
visible
Church
had
perished
for
some
Ages
,
till
the
Reformation
brought
it
to
life
again
▪
Not
so
neither
:
For
we
do
not
say
,
that
the
Errours
of
the
Church
were
of
that
nature
,
as
to
make
it
cease
to
be
a
Church
;
but
that
they
were
in
themselves
damnable
,
and
that
they
made
the
Salvation
of
all
that
were
in
it
,
extreamly
hazardous
;
but
yet
that
we
hope
well
of
those
,
who
believing
the
fundamental
Doctrines
of
Christianity
maintained
in
the
Church
,
and
wanting
means
to
discover
her
Corruptions
,
served
God
according
to
their
knowledge
:
so
that
we
do
not
say
,
the
Church
had
perished
,
but
that
her
Purity
had
been
lost
,
even
as
Pergamos
was
a
Church
,
and
so
acknowledged
by
our
Lord
himself
,
because
she
held
fast
the
foundation
of
the
Creed
,
while
yet
she
was
corrupted
with
notorious
Errors
.
To
this
,
according
to
their
usual
way
of
arguing
,
they
would
reply
,
that
the
case
is
not
the
same
,
between
a
Particular
Church
,
as
Pergamos
was
,
and
the
whole
Visible
Church
,
from
which
Luther
and
those
that
followed
him
separated
themselves
:
But
then
I
would
answer
,
That
the
case
is
the
same
,
as
to
the
matter
we
are
upon
;
for
if
a
particular
Church
,
though
under
great
Errours
,
may
yet
be
a
part
of
the
whole
Church
,
by
like
reasons
,
if
the
whole
Church
were
over-spread
with
foul
Errours
,
it
would
nevertheless
still
remain
the
whole
Church
,
and
there
is
as
great
an
obligation
to
depart
from
those
Errors
in
the
latter
case
,
as
in
the
former
;
and
a
particular
Church
by
departing
from
such
Errors
,
does
no
more
depart
from
the
whole
Church
,
than
she
did
from
her self
.
4.
They
pretend
Antiquity
for
their
Errors
,
and
are
often
asking
that
shrewd
Question
,
as
they
deem
it
,
Where
was
your
Religion
before
Luther
?
I
would
answer
this
Question
with
another
,
That
after
the
Angel
of
the
Church
of
Pergamos
had
purged
away
the
Corruptions
of
that
Church
,
Where
was
the
Church
of
Pergamos
before
that
Reformation
?
Every
one
of
common
sence
would
answer
,
It
was
where
it
is
now
,
and
where
it
ever
was
,
since
it
was
first
a
Church
;
for
the
Reformation
took
away
nothing
that
belonged
to
the
Nature
and
Essence
of
a
Church
,
but
only
the
Shame
,
and
the
Corruption
of
it
.
So
I
say
,
still
admitting
,
what
yet
can
never
be
proved
,
that
there
was
none
for
500
Years
together
,
that
declared
against
the
Abuses
and
Errors
that
were
crept
into
the
Church
;
admitting
this
,
I
say
,
that
our
Church
,
before
our
Reformation
,
or
even
before
Luther
was
,
even
amongst
our selves
,
where
the
Roman
Corruptions
had
prevailed
,
only
it
was
then
a
corrupted
,
now
it
is
a
reformed
Church
.
That
which
makes
Rome
a
true
Church
,
is
,
that
she
retains
the
Profession
of
the
Creeds
,
and
the
Administration
of
the
Sacraments
.
That
which
makes
her
a
corrupt
Church
,
is
,
that
she
has
added
as
many
more
Articles
of
Faith
,
as
there
were
before
,
and
brought
in
Idolatrous
Practices
into
her
Worship
.
Such
a
true
Church
,
and
such
a
corrupted
Church
,
was
this
of
England
before
the
Reformation
;
but
the
Truth
we
have
reserved
,
and
the
Corruption
we
have
cast
away
,
and
so
have
added
Purity
to
the
Truth
of
our
Christian
Communion
;
we
have
kept
that
which
is
ancient
,
thrown
aside
that
which
was
lately
introduced
,
and
so
are
a
Church
built
upon
the
same
Foundation
that
we
were
built
upon
before
,
but
have
thrown
away
the
Hay
and
Stubble
that
was
laid
upon
it
.
But
if
the
instance
of
the
Church
of
Pergamos
be
not
sufficient
to
answer
this
Question
,
I
shall
add
another
to
it
,
and
that
is
Hezekiah's
Reformation
,
who
took
away
the
High-places
,
burnt
the
Images
,
and
cut
down
the
Groves
,
which
had
stood
in
all
probability
four
or
five
hundred
years
,
for
this
was
the
abatement
of
the
commendation
of
good
Kings
before
him
,
that
nevertheless
the
High-places
were
not
taken
away
:
And
moreover
,
this
Corruption
had
spread
itself
from
one
end
of
Judah
to
the
other
.
Here
was
universality
of
Places
,
and
the
Prescription
of
some
Ages
,
to
give
Authority
to
it
;
notwithstanding
which
,
Hezekiah
to
his
immortal
honour
,
made
a
Reformation
.
And
now
the
Question
,
Where
our
Church
was
before
Luther
?
is
just
such
another
as
this
would
have
been
,
Where
was
the
Church
of
Judah
before
Hezekiah
?
And
indeed
such
a
demand
was
made
;
But
by
whom
do
you
think
?
Truly
,
by
none
of
God's
Church
;
but
which
is
little
for
the
credit
of
such
Questions
,
by
Rabshakeh
,
that
great
Blasphemer
of
the
God
of
Israel
:
For
thus
I
find
him
speaking
to
the
Jews
:
But
if
ye
say
unto
me
,
We
trust
in
the
Lord
our
God
;
is
not
that
he
,
whose
High-places
,
and
whose
Altars
Hezekiah
hath
taken
away
,
and
hath
said
to
Judah
and
Jerusalem
,
Ye
shall
Worship
before
this
Altar
in
Jerusalem
?
2
Kings
18.22
.
By
which
Question
it
is
most
apparent
,
that
the
corruption
amongst
the
People
in
this
matter
,
had
been
so
general
,
and
ancient
,
that
their
Neighbours
took
this
false
Worship
of
theirs
,
for
their
Religion
;
and
therefore
reckoned
that
Hezekiah
had
introduced
a
New
Religion
,
because
he
had
but
reform'd
the
Old.
I
need
not
make
any
application
of
so
plain
an
instance
.
5.
They
sometimes
say
,
That
since
we
confess
them
to
be
a
true
Church
,
and
consequently
to
hold
no
Fundamental
Errors
,
we
ought
to
have
tarried
in
a
Church
,
in
which
we
granted
a
possibility
of
Salvation
;
and
we
may
now
without
danger
return
to
their
Communion
.
But
it
is
plain
,
that
not
only
those
Errors
which
do
unchurch
a
People
,
but
even
those
that
make
their
Salvation
hazardous
,
are
to
be
reformed
:
Pergamos
was
still
a
Church
,
notwithstanding
her
Errors
;
but
yet
was
obliged
to
reform
them
.
6.
And
lastly
,
Since
we
grant
them
to
be
a
true
Church
,
and
Christ
can
have
but
one
Church
upon
Earth
,
and
there
is
but
one
Church
,
out
of
which
there
are
no
ordinary
means
of
Salvation
,
we
must
conclude
our selves
to
be
no
true
Church
,
nor
part
of
it
,
because
we
are
separated
from
them
,
and
consequently
to
be
cut
off
from
the
hope
of
Salvation
.
I
answer
,
That
there
is
indeed
but
one
Catholick
Church
,
as
we
confess
in
our
Creed
,
whereof
the
Church
of
Rome
is
one
part
,
and
one
of
the
worst
in
the
World
,
and
the
Church
of
England
another
,
and
perhaps
one
of
the
best
.
I
do
grant
also
,
that
Salvation
is
not
to
be
ordinarily
had
out
of
the
Catholick
Church
;
but
then
I
add
,
that
in
that
part
of
it
,
which
is
best
reformed
,
it
is
to
be
obtained
with
great
safety
and
assurance
;
and
in
that
part
of
it
,
which
is
very
corrupt
,
and
refuses
to
be
reformed
,
not
without
great
difficulty
and
danger
:
And
though
these
parts
of
the
Church
are
separated
in
Communion
from
one
another
,
it
does
not
follow
,
that
either
of
them
must
be
the
Catholick
Church
,
and
the
other
no
part
of
it
at
all
;
but
that
there
is
but
one
part
which
can
free
herself
from
the
blame
of
the
separation
,
and
that
it
concerns
every
Man
,
as
much
as
his
Soul
is
worth
,
to
chuse
that
Communion
,
which
does
not
only
afford
him
the
means
that
are
absolutely
necessary
to
Salvation
,
but
those
also
without
the
mixture
of
such
false
Doctrines
,
and
unlawful
Practices
,
which
nothing
but
invincible
Ignorance
,
or
Infirmity
that
is
very
pardonable
,
can
reconcile
with
the
hope
of
any
Man's
Salvation
.
But
if
they
will
not
receive
this
Answer
,
but
still
contend
,
that
because
we
charge
each
other
with
Heresie
and
Schism
,
't
is
impossible
both
parts
can
be
within
the
Unity
of
the
Catholick
Church
;
and
therefore
that
we
granting
them
to
be
a
true
Church
,
must
confess
our selves
to
be
none
.
I
know
not
what
they
will
get
by
this
;
but
that
if
this
be
true
,
we
must
revoke
all
that
charitable
hopes
of
their
Salvation
,
which
we
would
fain
nourish
:
If
either
they
or
we
must
needs
be
quite
out
of
the
Church
,
and
can
have
no
benefit
by
the
Promises
of
the
Gospel
,
and
the
Covenant
of
Grace
;
doth
it
follow
that
therefore
we
must
go
over
to
their
Communion
?
No
:
But
it
follows
on
the
other
side
,
that
we
have
greater
reason
than
we
thought
we
had
,
to
stay
where
we
are
;
because
it
seems
,
as
they
say
,
one
part
must
needs
be
out
of
the
Church
,
and
want
all
means
of
Salvation
.
For
we
confess
our selves
to
be
much
more
sure
,
that
our
Communion
is
a
safe
way
to
Salvation
,
than
we
are
,
that
theirs
is
a
way
at
all
:
And
if
they
will
not
let
us
believe
both
together
,
instead
of
giving
us
a
reason
why
we
should
be
Papists
,
they
give
us
a
new
one
,
why
we
should
not
.
This
I
say
,
to
shew
only
,
what
Answer
they
may
get
by
trying
to
make
an
unreasonable
advantage
to
themselves
by
our
charity
and
moderation
:
not
that
I
believe
their
Errors
have
made
them
cease
from
being
a
part
of
the
Church
,
any
more
than
the
Errors
of
Pergamos
made
her
cease
to
be
so
;
nor
,
that
it
is
impossible
the
Reformed
,
and
the
Unreformed
part
of
Christendom
should
be
within
the
Pale
of
that
one
Church
,
which
we
profess
to
believe
in
the
Creed
,
any
more
than
it
was
impossible
for
the
Church
of
Pergamos
to
have
been
a
part
of
the
Catholick
Church
,
both
before
and
after
her
Reformation
.
And
thus
I
have
gone
through
the
task
I
set
my self
,
and
I
hope
need
to
make
no
Apology
for
entertaining
you
with
a
Controversie
of
this
nature
,
which
indeed
ought
to
be
no
Controversie
amongst
us
.
But
if
it
were
needful
,
I
have
this
to
say
,
Whereas
the
Church
of
England
does
not
pretend
to
be
an
Infallible
Guide
or
Judge
,
and
yet
requires
the
People
to
believe
as
she
believes
,
to
profess
what
she
professeth
,
and
to
do
what
she
injoyneth
;
it
is
very
fit
that
her
Ministers
should
sometimes
make
it
plain
,
that
she
requires
this
,
because
she
has
reason
so
to
do
,
and
is
not
in
these
points
deceived
,
though
she
does
not
pretend
that
she
cannot
err
in
any
.
I
know
not
whether
I
have
made
the
things
I
have
discoursed
plain
enough
to
every
understanding
;
but
whether
that
be
so
or
not
,
yet
every
one
may
perceive
,
that
we
appeal
to
his
Reason
for
the
truth
and
honesty
of
our
Cause
;
and
for
my
own
part
,
if
I
understood
nothing
else
of
the
Merits
of
it
,
I
had
rather
be
of
a
Church
which
pretends
to
guide
me
with
Reason
,
than
of
another
that
would
govern
me
without
it
,
and
that
because
the
former
is
likely
to
take
more
care
not
to
mislead
me
,
than
the
latter
needs
to
do
,
which
when
it
has
gained
me
to
an
implicit
Faith
,
and
a
blind
Obedience
,
may
lead
me
whether
she
pleases
.
As
for
what
I
have
now
said
,
I
declare
in
the
presence
of
God
,
that
I
have
offered
nothing
to
you
,
but
what
I
believe
my self
,
and
farther
,
that
I
am
not
conscious
to
my self
of
any
reason
,
why
I
am
fixed
in
the
Communion
of
this
Church
in
opposition
to
the
other
,
but
a
full
conviction
of
the
Errours
of
that
Church
,
which
if
I
should
profess
or
practice
,
I
could
not
entertain
the
least
hopes
of
Salvation
:
And
we
who
are
thus
convinced
,
are
as
I
take
it
,
bound
in
conscience
to
take
seasonable
opportunities
of
confirming
our
Brethren
in
our
Communion
,
and
enabling
them
as
well
as
we
can
,
to
make
it
appear
,
that
the
Arguments
and
the
Answers
of
the
other
side
are
unsatisfactory
and
vain
,
as
I
have
in
some
part
endeavoured
to
shew
at
this
time
.
We
should
indeed
not
be
unwilling
to
take
pains
to
recover
those
to
the
knowledge
of
the
Truth
,
that
are
educated
in
damnable
Errours
;
but
there
is
much
more
reason
to
do
all
we
can
to
retain
those
in
the
profession
of
the
Truth
,
that
have
been
educated
in
it
,
seeing
if
they
revolt
,
we
cannot
have
that
hope
of
their
Salvation
which
we
would
fain
have
of
theirs
,
who
want
sufficient
means
to
discover
them
.
It
were
a
blessed
state
of
the
Church
indeed
,
if
all
being
united
in
true
Faith
and
Worship
,
we
had
nothing
to
do
but
to
perswade
and
exhort
men
,
and
to
take
care
of
them
,
that
they
live
answerably
thereto
;
but
since
we
have
two
Works
upon
our
hands
,
to
guard
you
against
Errour
,
as
well
as
to
warn
you
against
a
wicked
Life
,
I
do
not
see
how
we
can
discharge
our
Duty
,
but
by
doing
one
as
well
as
the
other
:
And
that
I
may
not
say
nothing
to
the
latter
,
I
am
to
tell
you
,
in
the
Conclusion
,
that
we
do
not
make
the
Communion
of
the
best
Church
in
the
World
to
be
all
in
all
;
a
man
may
go
to
Hell
in
the
Communion
of
a
pure
Church
;
and
without
true
Repentance
and
Reformation
,
the
best
and
purest
Church
that
ever
was
since
the
Gospel
began
,
could
have
done
him
no
service
:
And
I
take
it
to
be
as
great
a
Corruption
as
can
be
readily
thought
of
,
for
any
Church
to
pretend
to
save
men
by
a
Trick
,
and
send
them
to
Heaven
any
other
way
than
the
plain
way
of
keeping
the
Commandments
of
God
,
and
our
Saviour
Jesus
Christ
:
Keep
therefore
the
pure
Profession
of
the
Christian
Faith
,
but
withal
,
keep
a
good
Conscience
void
of
offence
towards
God
,
and
towards
man
:
Hold
fast
the
form
of
sound
words
:
But
still
remember
,
that
if
your
Works
be
not
answerable
,
your
Faith
is
vain
;
For
not
the
hearers
of
the
law
,
but
the
doers
thereof
shall
be
justified
:
Not
he
that
saith
,
Lord
Lord
,
shall
enter
into
the
kingdom
of
heaven
,
but
he
that
doth
the
will
of
our
Father
which
is
in
Heaven
.
The
Second
Sermon
.
MATTH.
XVIII
.
7.
Wo
unto
the
World
because
of
Offences
;
for
it
must
needs
be
that
Offences
come
;
But
wo
to
that
man
by
whom
the
Offence
cometh
.
THE
great
end
of
the
Gospel
is
to
bring
Mankind
to
Salvation
,
and
in
order
thereunto
to
convert
them
from
Sin
and
from
all
dangerous
Error
,
and
to
lead
them
to
a
right
Faith
,
and
a
Holy
Life
:
But
it
is
too
evident
,
that
this
end
is
not
attained
Universally
.
And
if
any
one
should
be
tempted
to
suspect
that
the
Christian
Religion
is
not
therefore
a
Divine
Revelation
,
because
it
has
in
so
great
part
failed
of
the
end
which
it
pretended
to
pursue
;
he
may
be
easily
brought
to
assurance
again
,
by
considering
the
vast
good
which
Christianity
hath
done
in
the
World
,
but
especially
by
observing
that
the
Gospel
hath
foretold
,
that
all
men
would
not
believe
and
obey
.
Our
Blessed
Lord
himself
testified
,
that
many
were
called
,
but
few
were
chosen
;
and
that
strait
was
the
Gate
and
narrow
the
Way
that
leadeth
to
Life
,
and
few
there
be
that
find
it
:
Nay
,
inasmuch
as
he
hath
forewarned
us
of
a
Day
of
Judgment
,
and
hath
told
us
beforehand
,
That
the
word
which
he
hath
spoken
,
the
same
should
judge
us
at
the
last
day
.
This
was
a
manifest
Declaration
,
that
he
did
not
pretend
to
lead
men
to
Faith
and
Repentance
by
such
means
as
could
not
but
be
effectual
,
but
only
by
such
as
were
sufficient
,
if
we
would
in
any
measure
comply
with
his
gracious
Methods
;
and
it
was
also
a
plain
intimation
that
a
great
many
would
be
never
the
better
,
but
the
worse
for
these
means
that
God
had
provided
for
their
Salvation
;
and
that
some
for
not
receiving
them
,
others
for
not
improving
them
,
would
fall
into
greater
Condemnation
.
But
our
Saviour
did
not
foretel
these
things
only
,
but
the
Causes
of
them
too
,
and
what
it
was
that
would
obstruct
the
Progress
and
Design
of
his
Religion
.
For
this
is
the
importance
of
those
words
of
his
which
I
have
now
chosen
for
my
Subject
:
Wo
be
to
the
World
because
of
Offences
;
for
it
must
needs
be
that
Offences
come
.
By
Offences
,
or
Scandals
,
we
are
here
,
and
almost
every-where
in
the
New
Testament
,
to
understand
those
Temptations
to
Sin
,
and
Inducements
to
Errour
,
which
some
men
lay
in
the
way
of
others
:
They
are
sometimes
otherwise
exprest
,
Snares
,
Stumbling-blocks
,
and
Occasions
of
Fallings
;
for
the
thing
meant
by
all
these
expressions
is
the
same
.
Now
concerning
Offences
;
our
Saviour
affirms
two
things
in
the
words
I
have
read
:
First
,
That
they
would
come
;
nay
,
that
it
must
needs
be
that
they
would
come
;
i.
e.
that
men
would
arise
who
should
hinder
the
prevailing
of
Christianity
as
much
as
in
them
lay
,
or
pervert
the
Design
of
it
,
to
the
great
danger
of
other
mens
Souls
,
who
were
not
well
established
in
the
Truth
.
Secondly
,
That
the
consequence
of
these
Scandals
would
be
very
sad
and
pernicious
,
that
is
,
that
very
many
would
stumble
at
them
,
and
be
turned
out
of
the
right
way
.
For
this
must
be
implied
in
those
words
,
Wo
to
the
World
because
of
Offences
:
For
,
1.
It
is
no
ordinary
Misery
or
Calamity
which
is
expressed
in
denouncing
a
Wo
;
and
this
Wo
must
likewise
refer
to
those
that
are
turned
aside
by
the
Scandals
and
Temptations
that
others
lay
before
them
;
because
if
Offences
were
not
taken
as
well
as
given
,
it
seems
not
easie
to
say
why
they
should
produce
so
much
Sin
and
Misery
as
is
implied
in
denouncing
Wo
upon
their
account
.
Besides
,
our
Saviour
did
afterwards
express
the
guilt
and
misery
of
those
that
should
give
Offence
,
by
itself
,
But
wo
be
to
the
man
by
whom
the
Offence
cometh
:
That
is
,
to
every
man
that
by
his
own
Wickedness
laith
a
Stumbling-block
in
his
Brother's
way
,
and
draws
him
into
Sin.
So
that
in
the
former
part
of
this
Verse
,
that
mischief
is
exprest
which
would
come
of
Offences
,
because
they
would
be
taken
.
And
then
,
2.
it
is
also
implied
that
the
mischief
would
not
only
be
in
itself
great
,
but
likewise
of
a
very
large
extent
;
for
it
is
said
Wo
to
the
World
because
of
Offences
;
where
by
the
World
we
cannot
understand
less
than
a
very
great
part
of
Mankind
,
who
should
be
diverted
by
Offences
,
either
from
receiving
the
Gospel
at
all
,
or
from
entertaining
it
in
the
Purity
and
Power
thereof
.
There
are
therefore
these
two
Heads
which
I
am
to
speak
to
.
-
I.
That
Offences
would
certainly
be
given
;
It
must
needs
be
that
Offences
come
.
-
II.
That
they
would
do
very
great
mischief
in
the
World
:
Wo
be
to
the
World
because
of
Offences
.
Which
two
Points
being
illustrated
,
I
intend
to
apply
them
in
order
to
farther
Instruction
.
1.
That
Offences
would
certainly
be
given
:
It
must
needs
be
that
Offences
come
.
By
which
words
I
do
not
understand
,
that
it
was
absolutely
impossible
but
Offences
must
come
;
for
God
has
not
necessitated
any
man
to
Sin
:
but
the
meaning
is
this
,
that
it
was
in
it self
probable
,
and
that
in
the
highest
degree
,
that
Offences
would
come
;
and
moreover
,
God
certainly
foresaw
that
they
would
arise
,
if
he
did
not
interpose
his
Almighty
Power
to
hinder
them
,
which
he
determined
not
to
do
.
And
this
is
a
sufficient
ground
of
the
certainty
of
the
Prediction
;
It
must
needs
be
that
Offences
come
.
Now
the
true
notion
of
Offence
being
this
,
that
it
is
an
occasion
given
whereby
men
are
either
discouraged
from
the
Profession
of
the
Truth
,
or
encourag'd
Practices
in
contrary
to
it
.
I
shall
1.
lay
before
you
some
instances
under
this
general
Head
:
And
2.
shew
why
it
was
not
to
be
expected
but
that
Offences
would
be
given
.
The
principal
instances
are
such
as
these
:
1.
Opposing
the
Gospel
with
outward
Violence
,
and
making
it
the
interest
of
men
to
renounce
the
Truth
,
as
they
love
their
Fortunes
and
their
Lives
:
Of
which
our
Saviour
spake
in
the
famous
Parable
of
the
Sower
,
where
he
explained
him
that
received
the
seed
into
thorny
places
,
to
be
one
that
heareth
the
word
,
and
with
joy
receiveth
it
,
yet
hath
he
not
root
in
himself
;
and
not
being
fortified
with
deep
resolution
,
he
dureth
but
for
a
while
;
for
when
tribulation
or
persecution
ariseth
because
of
the
word
,
by
and
by
he
is
offended
,
Matth.
13.20
,
21.
This
was
that
Offence
which
our
Saviour
warned
his
Disciples
of
more
than
of
any
other
.
He
told
them
plainly
beforehand
,
That
they
should
be
delivered
up
to
Councils
,
and
brought
before
Governours
,
and
be
hated
of
all
men
for
his
Name
's
sake
.
But
says
he
,
He
that
endureth
to
the
end
shall
be
saved
;
and
he
that
taketh
not
his
Cross
,
and
followeth
after
me
,
is
not
worthy
of
me
,
Mat.
10.
And
this
is
in
itself
so
great
an
Offence
,
or
Stumbling-block
,
to
put
Men
out
of
the
right
way
,
that
sometimes
the
general
word
is
used
to
signifie
this
particular
instance
only
:
Thus
when
our
Saviour
said
,
Blessed
is
he
,
whoever
shall
not
be
offended
in
me
,
Mat.
11.6
.
The
meaning
is
,
Blessed
is
he
whom
the
Example
of
John
the
Baptist's
Sufferings
,
does
not
fright
from
being
my
Disciple
.
And
thus
when
Peter
said
,
Though
all
men
should
be
offended
because
of
thee
,
yet
will
I
never
be
offended
,
Matth.
26.33
.
He
explaim'd
his
own
meaning
afterward
,
by
saying
,
Though
I
should
die
with
thee
,
yet
will
I
not
deny
thee
,
v.
35.
But
then
,
2.
Doctrines
that
give
liberty
to
Lust
,
and
that
give
ease
to
guilty
Minds
without
reformation
,
are
a
very
dangerous
Offence
;
for
they
are
framed
at
once
to
draw
Men
off
from
the
Truth
,
and
reconcile
them
to
wicked
Practice
;
and
therefore
they
who
are
under
the
strongest
inclinations
to
sin
,
and
need
the
most
powerful
restraints
,
are
most
forward
to
receive
them
;
i.
e.
they
who
will
be
sure
to
make
the
worst
use
of
them
.
He
that
offers
a
Key
to
let
Sinners
into
Heaven
without
Repentance
,
and
keeping
the
Commandments
of
God
,
is
sure
to
meet
with
sufficient
Numbers
that
will
not
be
over-forward
to
examine
how
he
came
by
it
.
And
this
is
that
which
makes
all
Doctrines
of
this
nature
Offences
,
that
they
are
grateful
to
the
corrupt
Inclinations
of
Mankind
;
not
that
they
carry
any
appearance
of
Truth
.
It
had
been
long
enough
ere
Men
could
have
been
perswaded
,
that
particular
Confession
of
Sins
to
a
Man
in
secret
,
with
a
bare
purpose
not
to
do
the
like
again
,
will
at
any
time
suffice
for
the
effect
of
Absolution
;
if
the
belief
of
it
were
not
as
much
for
the
ease
of
the
People
,
as
for
the
advantage
of
the
Priest
:
Or
that
bodily
Exercise
,
mere
external
Works
,
should
either
be
Godliness
,
or
supply
the
want
of
it
.
These
things
bear
so
hard
against
what
we
know
of
God
by
Reason
,
and
by
Scripture
,
that
nothing
but
carnal
Interest
,
and
a
desire
that
they
should
be
true
,
could
make
way
for
them
,
and
provide
them
Entertainment
.
And
what
Wonders
that
can
do
,
was
too
evident
in
the
beginning
of
Christianity
,
when
the
Gnostics
seduced
no
small
number
of
Disciples
,
by
giving
liberty
to
fleshly
Lusts
,
and
discharging
them
from
all
obligation
to
confess
Christ
,
when
they
were
to
take
up
his
Cross
.
3.
The
mixing
of
Falshood
with
Truth
,
is
another
great
Offence
,
tending
to
much
Evil
;
as
it
meets
with
persons
disposed
either
to
overmuch
Credulity
,
or
too
much
Distrust
.
By
the
former
,
the
false
Doctrin
,
or
unlawful
Practice
is
embraced
,
because
found
in
the
company
of
Truth
;
by
the
latter
,
Truth
it self
suspected
,
and
perhaps
thrown
off
,
because
't
is
disgraced
with
the
company
of
Follies
and
Lyes
.
Thus
the
Pharisees
recommended
their
absurd
Traditions
to
the
People
,
because
in
the
same
breath
they
taught
them
the
Law
of
Moses
.
Thus
some
of
the
Gentiles
were
ready
to
reject
Christianity
,
when
they
were
made
to
believe
it
necessary
for
them
also
to
observe
the
Mosaical
Law
if
they
would
be
Christians
.
And
this
is
one
of
the
common
Scandals
of
the
World
,
that
Truth
is
so
often
insincerely
represented
,
and
false
Doctrines
propounded
still
by
the
same
Authority
that
holds
forth
some
necessary
Truths
.
And
for
this
reason
the
Gospel
does
not
allow
,
but
command
us
to
use
a
Judgment
of
Discretion
;
not
to
reject
that
which
is
good
,
because
it
comes
from
the
same
Authority
that
requires
evil
;
nor
to
admit
error
,
because
it
is
accompanied
with
truth
,
but
to
prove
all
things
,
and
to
hold
fast
that
which
is
good
.
4.
All
Popular
Artifices
that
are
used
to
recommend
either
wicked
Errors
,
or
Practices
,
are
also
great
Offences
,
and
lead
many
silly
Souls
astray
;
of
which
kind
the
most
obvious
are
these
:
An
external
shew
of
Strictness
and
Piety
,
without
real
Virtue
and
Godliness
at
the
bottom
of
it
.
And
of
this
the
Pharisees
were
the
first
notable
instance
,
who
placing
Religion
in
abundance
of
nice
Observations
,
seemed
to
be
the
most
strict
and
devour
People
in
the
World
,
and
therefore
our
Saviour
knowing
the
wickedness
of
their
Hearts
and
Lives
,
compared
them
to
whited
Sepulchres
,
that
within
were
full
of
dead
went
bones
,
and
all
uncleanness
.
And
this
Offence
would
be
so
powerful
whenever
it
should
happen
,
that
it
seemed
good
to
the
Spirit
to
foretel
it
expresly
,
〈◊〉
.
That
in
the
latter
times
some
should
depart
from
the
Faith
,
giving
heed
to
seducing
Spirits
,
forbidding
to
Marry
,
and
commanding
to
abstain
from
Meats
,
1
Tim.
4.1
,
2
,
3.
Another
Offence
of
this
kind
,
when
was
also
expresly
foretold
is
,
pretending
the
Testimony
of
Miracles
.
For
says
our
Saviour
himself
,
There
shall
arise
false
Christs
,
and
false
Prophets
,
and
shall
shew
great
signs
and
wonders
;
insomuch
,
that
if
it
were
possible
,
they
should
deceive
the
very
elect
.
Behold
,
says
he
,
I
have
told
you
before
,
Matth.
24.24
,
25.
And
thus
St.
Paul
foretold
,
that
when
that
wicked
one
should
be
revealed
,
his
coming
should
be
after
the
working
of
Satan
with
power
and
signs
,
and
lying
wonders
,
and
with
all
deceivableness
of
unrighteousness
.
I
shall
name
but
one
other
popular
device
for
the
supporting
of
Errour
,
and
that
is
to
denounce
Damnation
peremptorily
against
all
Gainsayers
;
with
which
Artifice
the
Judaizers
secured
themselves
against
the
Gentile
Christians
,
saying
,
Except
ye
be
circumcised
,
and
keep
the
law
of
Moses
,
ye
cannot
be
saved
.
Now
although
every
man
that
has
a
tongue
,
may
,
if
he
please
,
lay
this
weight
upon
his
Cause
,
as
to
exclude
all
from
Salvation
that
are
not
of
his
way
;
and
therefore
the
threatning
be
not
worthy
of
a
wise
man's
thought
,
till
the
merits
of
the
Cause
be
examined
:
Yet
it
has
two
notable
advantages
,
that
it
is
framed
to
work
upon
the
passions
of
men
,
more
than
upon
their
judgment
,
and
in
most
men
their
passion
is
stronger
than
their
reason
;
and
it
may
be
so
used
,
as
to
bear
the
World
in
hand
,
that
't
is
not
Uncharitableness
,
but
meer
Pity
and
Tenderness
to
the
Souls
of
Men
,
that
compels
them
to
speak
so
harsh
,
but
so
necessary
a
Truth
.
And
't
is
a
wonderful
thing
to
observe
how
easie
Men
are
to
be
managed
,
when
on
the
one
side
there
is
a
positive
Sentence
of
Damnation
to
work
upon
their
fears
;
and
on
the
other
,
an
appearance
of
serious
Charity
to
win
their
Affections
:
for
by
this
Art
,
Men
of
contrary
Parties
,
have
with
strange
success
served
contrary
Opinions
and
Practices
.
I
cannot
,
if
I
were
willing
,
reckon
all
the
Offences
of
this
kind
,
that
is
popular
and
plausible
ways
of
deceiving
.
But
that
there
would
be
such
,
our
Saviour
did
not
only
foretel
in
the
general
,
when
he
said
,
It
must
needs
be
that
Offences
come
:
but
in
particular
also
,
when
he
said
,
Beware
of
false
Prophets
,
which
come
to
you
in
sheeps-cloathing
,
Mat.
7.15
.
5.
To
this
I
may
add
what
St.
Paul
observes
,
1
Tim.
6.5
.
Perverse
disputings
of
men
of
corrupt
minds
,
and
destitute
of
the
truth
,
supposing
that
gain
is
godliness
.
That
any
thing
may
be
defended
as
a
part
of
Religion
,
which
makes
for
worldly
Interest
.
It
is
no
such
hard
matter
to
perplex
things
that
are
plain
,
to
find
colours
for
denying
things
that
are
evident
,
to
hide
the
weakness
or
the
strength
of
an
Argument
,
to
divert
from
the
Cause
to
the
Person
so
artificially
,
as
if
the
Cause
went
on
still
,
to
lose
the
matter
in
debate
,
to
make
Truth
look
like
Errour
,
and
Errour
like
Truth
,
to
those
that
are
willing
to
be
deceived
;
if
a
man
is
resolved
to
bend
all
his
wit
this
way
,
for
something
may
be
said
for
any
thing
.
6.
And
lastly
,
bad
examples
of
men
professing
the
true
Religion
,
are
another
most
dangerous
Offence
:
Since
I
doubt
most
men
are
so
framed
as
to
take
up
their
opinions
more
easily
from
Authority
than
from
other
Argument
,
and
they
understand
more
easily
the
difference
between
good
and
evil
Manners
,
than
between
strong
and
weak
Reasons
.
And
then
they
will
be
apt
to
judge
of
the
Truth
or
Falshood
of
a
way
of
Religion
by
the
good
or
bad
Fruits
of
Practice
it
brings
forth
in
those
that
profess
it
:
which
doubtless
our
Saviour
intimated
in
those
words
;
Let
your
light
so
shine
before
men
,
that
others
seeing
your
good
works
,
may
glorify
your
Father
which
is
in
heaven
.
But
to
hold
the
Truth
in
Unrighteousness
,
is
not
only
a
Scandal
to
those
that
are
in
Errour
,
confirming
them
in
their
wrong
way
,
but
likewise
to
those
that
are
in
the
way
of
Truth
,
by
encouraging
them
to
Sin
in
like
manner
;
especially
when
evil
examples
are
set
by
those
that
are
particularly
obliged
to
set
none
but
good
ones
,
whose
Place
or
Office
,
Wealth
or
Quality
makes
them
more
conspicuous
,
and
gives
others
any
kind
of
dependence
upon
them
.
And
because
of
the
pernicious
influence
of
bad
examples
,
we
find
St.
Paul
often
calling
upon
the
Christians
with
whom
he
had
to
do
,
to
fix
their
observation
upon
those
that
were
good
:
Brethren
,
says
he
,
be
followers
together
of
me
,
and
mark
them
which
walk
so
as
ye
have
us
for
an
ensample
:
For
many
walk
of
whom
I
have
often
told
you
,
and
now
tell
you
,
even
weeping
,
that
they
are
the
enemies
of
the
cross
of
Christ
.
Thus
I
have
very
briefly
,
considering
the
largeness
of
the
Subject
,
shewn
what
Offences
were
to
come
,
by
laying
before
you
the
principal
and
most
obvious
Offences
,
which
we
know
by
the
Predictions
of
the
Scripture
,
and
alas
for
the
World
!
by
too
sad
experience
.
And
now
I
proceed
to
the
second
Point
,
which
was
to
consider
,
why
it
must
needs
be
that
Offences
should
come
;
that
is
,
why
it
was
not
to
be
expected
,
but
that
these
,
or
such
Scandals
as
these
would
be
given
to
the
World.
And
this
Inquiry
is
necessary
to
be
pursued
upon
this
account
,
if
upon
no
other
,
that
it
may
appear
,
that
the
certainty
of
Offences
coming
,
did
not
arise
from
any
defect
or
fault
of
the
Blessed
Gospel
of
our
Saviour
.
If
we
consider
the
Harmless
and
Dovelike
Temper
of
Christianity
,
the
excellency
of
its
Design
,
the
richness
of
its
Promises
,
the
Divinity
of
its
Rules
and
Precepts
,
the
Comforts
it
has
in
store
for
all
honest
Minds
,
and
that
instead
of
running
cross
to
the
Interests
of
Mankind
,
either
here
or
hereafter
,
it
shews
an
infallible
way
to
single
Persons
,
and
to
Communities
to
be
happy
in
this
World
,
and
to
all
men
to
be
for
ever
blessed
in
the
World
to
come
;
We
would
rather
have
expected
it
should
have
been
foretold
,
that
no
man
in
any
Age
would
ever
set
himself
to
oppose
the
design
of
the
Gospel
,
either
in
whole
or
in
part
.
If
likewise
we
observe
what
clear
and
undeniable
Testimonies
of
Divine
Revelation
God
approved
and
owned
it
by
,
how
highly
reasonable
the
Principles
thereof
are
,
and
how
those
things
which
could
not
be
known
but
by
Revelation
,
yet
being
once
revealed
,
do
satisfie
our
Reason
,
and
approve
themselves
to
it
;
How
evident
the
Design
thereof
is
,
how
plain
the
Precepts
,
how
few
the
positive
Institutions
of
it
are
,
and
how
significant
and
profitable
they
are
,
and
how
full
of
Instruction
,
finally
,
how
manifest
those
necessary
Doctrines
are
,
the
belief
whereof
is
necessary
to
make
a
man
a
Christian
;
and
what
that
Mystery
of
Godliness
is
,
which
in
the
Apostles
days
was
confessed
,
and
without
Controversie
:
If
we
look
upon
these
things
,
and
no
farther
,
we
should
rather
have
expected
that
the
Doctrine
of
our
Saviour
should
never
have
been
gainsaid
;
never
perverted
,
never
mingled
with
Errour
,
never
have
given
occasion
to
wrangling
and
discord
,
and
never
have
become
the
matter
of
nice
and
angry
Dispute
,
but
onely
of
an
unblamable
Faith
and
Practice
.
The
Gospel
of
Christ
is
undoubtedly
a
faithful
Saying
,
or
Doctrine
clearly
revealed
,
and
standing
upon
evident
Testimonies
of
Divine
Revelation
;
it
is
also
worthy
of
all
acceptation
:
Why
then
must
it
needs
be
that
Offences
come
?
To
which
I
shall
give
a
plain
answer
in
our
Saviour's
words
to
Nicodemus
:
That
light
is
come
into
the
world
,
and
men
love
darkness
rather
then
light
,
because
their
deeds
are
evil
,
Joh.
3.18
.
and
therefore
it
must
needs
be
that
Offences
should
come
.
For
the
Religion
of
Christ
is
not
sutable
to
the
Spirit
of
this
World
,
and
therefore
the
World
hateth
it
;
and
therefore
no
wonder
if
it
hath
one
way
or
other
always
sought
to
obstruct
the
Progress
and
Design
of
it
:
In
a
word
,
it
is
not
the
defect
,
but
the
exceeding
excellence
and
purity
of
true
Christianity
,
that
has
given
occasion
to
the
World
to
oppose
it
,
to
pervert
it
,
and
to
discourage
the
Profession
or
Practice
of
it
.
For
it
is
a
Religion
too
wise
and
too
good
for
them
that
have
no
mind
to
be
wise
and
good
themselves
;
and
therefore
considering
the
great
corruption
of
humane
Nature
,
which
God
would
not
over-bear
by
an
irresistible
power
,
but
cure
by
rational
means
and
methods
;
no
wonder
that
Offences
have
come
,
nay
,
that
our
Saviour
said
it
must
needs
be
that
Offences
come
.
To
argue
more
particularly
:
1.
The
Doctrine
of
the
Gospel
is
a
Doctrine
of
Manners
,
lays
a
severe
restraint
upon
all
the
unreasonable
Lusts
of
Men
,
and
makes
a
great
many
Liberties
unlawful
,
which
they
are
for
the
most
part
violently
inclined
to
take
:
And
therefore
every
carnal
man
while
he
so
continues
,
carries
within
himself
a
terrible
prejudice
,
a
secret
Enemy
against
the
Truth
as
it
is
in
Jesus
;
and
his
Heart
riseth
with
as
much
anger
against
that
Doctrine
of
God
,
that
telleth
him
it
is
not
lawful
for
him
to
pursue
his
worldly
and
fleshly
desires
as
he
would
,
but
to
subdue
and
mortifie
them
;
as
Herod
,
when
he
took
his
Brother's
Wife
,
expressed
against
John
the
Baptist
,
for
saying
,
It
is
not
lawful
for
thee
to
have
her
.
Man's
Nature
affecteth
a
lawless
Liberty
,
and
cannot
endure
to
be
confined
;
it
is
diseased
,
and
cannot
endure
to
be
healed
;
and
it
was
therefore
likely
enough
that
very
many
would
reject
the
Physician
,
and
be
angry
with
those
very
Remedies
that
our
Heavenly
Father
has
sent
.
The
true
and
sincere
Doctrine
of
Christ
,
my
Brethren
,
if
it
be
believed
,
cannot
but
make
us
very
uneasie
and
unquiet
while
we
are
conscious
of
sin
,
and
are
not
willing
to
be
reformed
,
because
it
reveals
to
us
the
Wrath
of
God
against
all
our
unrighteousness
and
ungodliness
;
it
forewarns
us
of
a
dreadful
Sentence
at
the
last
day
,
and
of
an
everlasting
Punishment
,
which
we
are
unwilling
at
the
same
time
to
venture
,
in
which
we
are
unwilling
to
part
with
our
sins
,
and
to
reconcile
our selves
to
God
by
Repentance
.
And
Men
that
are
lovers
of
Pleasures
,
and
lovers
of
Gain
,
cannot
easily
admit
a
Doctrine
which
gives
them
as
much
uneasiness
and
disturbance
as
if
the
point
of
a
Sword
were
always
turned
toward
their
very
Hearts
.
For
this
Reason
the
Pharisees
could
not
endure
the
Doctrine
of
Jesus
;
and
this
was
one
Reason
why
the
Heathens
opposed
it
,
and
persecuted
it
,
and
is
one
Reason
why
Christians
have
corrupted
it
;
by
finding
out
other
ways
to
avoid
Damnation
,
than
by
a
lively
Faith
,
and
true
Repentance
,
and
effectual
Reformation
,
and
keeping
the
Commandments
of
God.
It
is
this
that
hath
made
way
for
satisfactory
Commutations
,
Merits
of
others
,
and
the
absolute
power
of
the
Keys
;
and
all
those
devices
which
are
good
for
nothing
but
to
reconcile
a
wicked
Life
to
the
hopes
of
Heaven
,
and
to
entangle
the
plain
sense
of
those
words
of
Christ
;
He
that
heareth
these
sayings
,
and
doth
them
not
,
I
will
liken
him
to
a
foolish
man
that
built
his
House
upon
the
Sand
,
and
the
winds
blew
,
and
the
rain
fell
,
and
the
floods
came
and
beat
upon
that
House
,
and
it
fell
,
and
great
was
the
fall
thereof
;
that
is
,
it
suffered
an
irreparable
Ruin.
2.
If
we
consider
the
Doctrine
of
Christ
,
as
it
is
a
Doctrine
both
of
Faith
and
Manners
,
it
is
no
way
framed
to
serve
the
ends
of
ambitious
and
worldly-minded
men
,
or
to
help
them
in
pursuing
those
ends
by
a
pretence
of
Religion
;
and
therefore
it
was
not
to
be
expected
but
in
process
of
time
it
would
be
by
some
or
others
molded
for
that
purpose
,
when
Opportunity
should
serve
.
Our
Saviour
taught
the
World
no
other
Principles
of
Morality
,
no
other
Articles
of
Faith
,
than
what
were
equally
for
the
Interest
of
all
parts
of
Mankind
to
believe
and
follow
;
a
common
good
,
and
an
equal
benefit
was
intended
in
them
all
.
For
let
them
prevail
without
corruption
and
alteration
,
the
Honour
and
Safety
of
Soveraign
Princes
is
secured
,
and
a
quiet
and
peaceable
Life
to
Subjects
;
Neighbour-Nations
shall
give
strength
and
confidence
,
instead
of
creating
Jealousies
to
one
another
;
the
Master
shall
be
better
served
,
and
the
Servant
better
used
;
the
Church
by
her
Doctrine
and
Spiritual
Authority
will
be
a
Guard
to
the
State
,
and
receive
at
the
same
time
Protection
from
it
.
Here
was
no
design
in
Christianity
to
set
up
any
Nation
or
party
of
Men
,
in
opposition
and
to
the
disadvantage
of
all
mankind
beside
;
but
it
plainly
aimed
at
a
general
good
,
and
under
its
Penalties
requires
all
its
Professors
to
aim
at
the
same
too
;
and
condemns
those
who
are
lovers
of
themselves
in
opposition
to
all
others
,
amongst
the
greatest
Offenders
.
And
this
Religion
,
as
Machiavel
well
observed
,
was
not
calculated
for
the
inspiring
of
Men
with
great
Designs
,
such
I
suppose
as
his
Caesar
Borgia
aimed
at
.
It
was
too
plain
,
too
Philosophical
,
too
Innocent
and
Charitable
,
to
raise
an
ambitious
heat
,
or
to
serve
it
.
And
therefore
it
was
very
likely
in
process
of
time
,
that
it
should
be
helped
out
by
other
Principles
and
Doctrines
that
would
bring
in
the
swelling
of
worldly
Pride
into
the
Church
,
as
the
African
Fathers
,
in
their
Epistle
to
Celestine
,
called
it
,
and
advance
one
part
of
it
to
the
depressing
of
all
the
rest
.
But
because
true
Christianity
serves
no
such
Design
,
therefore
was
our
Saviour
opposed
by
the
Rulers
of
the
Jews
;
his
Doctrine
did
not
tend
at
all
that
way
,
viz.
to
make
Hierusalem
the
Mistress
of
the
World
,
and
that
all
should
depend
upon
her
;
it
did
not
minister
to
their
ambitious
and
worldly
Hopes
,
and
therefore
was
not
for
their
turn
.
3.
If
we
look
upon
Christianity
as
a
Rule
of
Worship
,
it
will
still
hold
true
that
Offences
must
needs
come
,
because
the
Worship
it
prescribes
is
a
Worship
of
great
simplicity
,
that
has
but
two
or
three
positive
Institutions
of
Divine
Authority
,
viz.
the
two
Sacraments
,
and
the
Invocation
of
God
through
the
Name
and
Mediation
of
his
Holy
Son
Jesus
.
Now
this
was
not
likely
to
be
acceptable
to
the
generality
of
Mankind
,
who
love
rather
a
pompous
number
of
Ceremonies
,
and
nice
Observations
,
than
a
grave
and
decent
administration
of
Worship
.
For
the
former
does
amuze
the
Senses
,
and
entertain
the
Imagination
,
the
latter
does
that
but
very
little
in
Comparison
,
and
rather
satisfies
our
Reason
.
But
most
People
are
more
apt
to
be
affected
with
things
that
touch
their
Fancy
than
their
Judgment
.
And
therefore
it
was
hardly
to
be
expected
but
in
time
their
would
grow
very
great
excesses
in
this
kind
,
as
there
did
even
in
St.
Austin's
days
,
who
complain'd
of
it
not
a
little
in
his
Epistle
to
Januarius
.
Neither
could
it
be
doubted
but
such
excesses
would
be
accompanied
with
false
Notions
of
Religion
,
and
of
the
way
to
please
God
:
For
whereas
the
excellent
design
of
our
Saviour
in
appointing
so
small
a
number
of
external
Observations
,
leaving
the
necessary
Rules
of
Decency
to
be
determined
by
the
Church
,
was
this
,
to
take
Men
off
from
all
pretence
of
placing
the
weight
of
Religion
in
outward
Ceremonies
,
and
by
their
very
Worship
to
instruct
them
in
Piety
and
Vertue
;
and
to
shew
them
that
God
will
not
be
pleased
without
those
things
;
whereas
he
did
hereby
effectually
declare
,
that
God
,
who
is
a
Spirit
,
would
be
worshipped
in
Spirit
and
in
Truth
;
that
is
,
with
the
Affections
of
a
pious
Heart
,
and
the
Obedience
that
is
expressed
in
a
good
Life
.
The
corrupt
Nature
of
Man
is
as
averse
from
this
,
as
't
is
fond
of
the
other
;
and
desires
to
please
God
by
so
easie
a
Religion
as
that
which
runs
out
into
a
world
of
Mysteries
,
and
Shews
,
and
Observations
;
and
seems
to
save
them
the
labour
of
subduing
their
Lusts
and
Passions
,
and
of
serving
God
by
a
righteous
and
holy
Life
.
And
this
was
one
thing
that
made
the
Primitive
Christians
contemptible
and
odious
to
the
Heathens
,
that
they
had
so
few
Rites
and
Ceremonies
,
so
plain
and
simple
a
Form
of
Divine
Service
;
but
one
Altar
,
but
one
Mediator
,
no
Tutelar
Deities
and
Patrons
,
no
throngs
of
petty
Gods
;
but
one
or
two
Mysteries
,
and
those
too
plain
and
instructing
,
without
Pomp
and
Amuzement
;
for
such
causes
as
these
,
they
reckoned
the
Christians
little
better
than
Atheists
,
believing
that
a
Religion
which
made
no
stately
shew
,
to
be
as
good
as
none
at
all
.
'T
is
true
,
that
God
himself
appointed
a
Form
of
Divine
Service
to
the
Israelites
,
that
consisted
of
a
vast
number
of
Ceremonies
;
but
besides
this
,
that
they
were
to
be
the
Types
to
discover
the
Messias
when
he
should
appear
:
There
was
another
end
of
Divine
Providence
observable
in
that
Constitution
,
which
was
this
;
that
they
having
a
stately
and
Mystical
Form
of
Worship
of
their
own
,
might
be
less
under
a
Temptation
of
learning
of
the
Idolatrous
Nations
round
about
them
;
whose
numerous
and
gaudy
Ceremonies
in
their
Worship
,
would
have
bewitched
the
Jews
ten
times
more
than
they
did
,
if
they
had
not
been
able
to
vye
with
them
.
But
God
by
his
Prophet
said
,
That
he
gave
them
Statutes
that
were
not
good
,
to
be
sure
not
the
best
,
in
themselves
,
but
considering
the
time
,
the
best
for
them
.
For
when
God
sent
his
Son
into
the
World
,
who
was
to
teach
all
mankind
to
Worship
the
Father
in
Spirit
and
in
Truth
,
and
to
convert
the
Nations
from
Idolatry
,
the
Scheme
of
the
Mosaic
Worship
was
taken
down
,
and
the
Church
was
furnished
with
nothing
but
Prayers
and
Praises
,
two
Sacraments
,
and
one
Mediator
.
But
by
all
this
it
appears
,
that
the
design
of
the
Gospel
in
this
matter
runs
counter
to
the
fond
and
foolish
inclinations
of
mankind
;
and
therefore
that
Offences
were
ready
to
come
upon
this
account
also
.
So
that
considering
the
temper
and
design
of
the
Gospel
,
it
was
a
Religion
too
good
for
a
wicked
World
,
too
wise
for
a
vain
and
foolish
World
;
I
mean
,
it
was
too
good
and
too
wise
,
to
escape
Opposition
,
and
all
change
;
the
World
would
either
try
to
keep
it
out
,
or
when
that
was
in
vain
to
attempt
any
longer
,
to
square
and
form
it
better
to
its
own
purposes
and
inclinations
.
It
was
upon
this
account
,
viz.
of
the
design
of
the
Gospel
which
was
exalted
above
a
worldly
Spirit
,
that
a
peculiar
temper
was
required
by
our
Saviour
,
in
order
to
the
embracing
of
his
Doctrine
.
A
Spirit
of
Honesty
and
Sincerity
,
of
Humility
and
Teachableness
;
love
of
the
Truth
,
willingness
to
learn
,
patience
of
Reproof
,
and
the
like
;
without
which
Dispositions
,
the
common
prejudices
against
Christianity
would
certainly
hinder
the
efficacy
of
those
Arguments
and
Motives
,
by
which
it
was
recommended
.
And
therefore
since
God
did
not
intend
by
an
irresistible
act
upon
the
minds
of
Men
to
over-rule
them
into
a
compliance
with
the
Gospel
,
it
was
not
to
be
expected
but
that
it
should
be
first
of
all
greatly
opposed
,
as
it
was
;
and
afterwards
insincerely
handled
,
as
it
hath
been
:
And
this
,
although
the
Doctrine
of
the
Gospel
is
peculiarly
furnished
with
means
to
infuse
a
wise
and
honest
disposition
into
them
that
want
it
.
For
those
means
are
consistent
with
the
liberty
of
Humane
Nature
,
and
after
all
,
men
may
be
the
worse
and
not
the
better
for
them
.
Nothing
could
in
its
own
Nature
be
more
fit
to
awaken
Men
to
Consideration
,
and
to
lead
them
to
Honesty
and
Wisdom
,
and
to
conquer
all
worldly
and
carnal
prejudices
than
the
promise
of
Eternal
Life
,
and
the
warning
of
a
day
of
Judgment
to
come
.
It
is
in
this
that
the
great
power
of
the
Gospel
to
mend
the
tempers
of
Men
consists
:
But
when
all
is
done
in
this
kind
that
can
be
done
,
Men
may
choose
their
Portion
in
this
World
,
because
they
will
not
hearken
and
consider
.
And
it
well
became
Divine
Providence
to
permit
those
to
resist
the
Holy
Spirit
,
and
the
means
of
Salvation
,
who
would
not
be
reclaimed
by
any
reasonable
means
;
and
that
for
these
three
Reasons
.
1.
That
there
might
be
a
clear
difference
made
between
the
good
and
honest
heart
on
the
one
side
,
and
the
insincere
and
incourigible
on
the
other
:
Which
had
been
impossible
,
if
God
had
by
his
Omnipotence
equally
overborn
all
men
into
the
Faith
and
Obedience
of
Christ
.
But
as
the
case
stands
,
the
Gospel
is
a
Touch-stone
that
distinguisheth
between
the
Humble
and
Sincere
,
and
the
Unteachable
and
Dishonest
part
of
Mankind
.
And
the
Offences
which
are
given
by
those
that
do
not
receive
the
Truth
in
the
love
of
it
,
are
a
farther
trial
of
the
sincerity
and
ingenuity
of
men
,
as
St.
Paul
said
of
one
kind
of
Offences
:
There
must
be
Heresies
among
you
,
that
they
which
are
approved
may
be
made
manifest
.
And
therefore
notwithstanding
Offences
,
that
remains
true
which
our
Saviour
said
,
All
that
the
Father
giveth
me
shall
come
to
me
;
and
him
that
cometh
to
me
I
will
in
no
wise
cast
out
,
Joh.
6.37
.
i.
e.
All
sincere
and
humble
persons
,
who
are
committed
to
the
special
care
of
Christ
,
to
train
them
up
to
eternal
Life
,
will
be
sufficiently
armed
against
Temptations
,
and
the
Offences
that
are
laid
in
their
way
,
shall
but
clear
their
sincerity
and
wisdom
more
to
the
World
,
and
turn
to
the
encrease
of
their
reward
.
2.
As
the
sincerity
of
the
Righteous
,
so
neither
had
the
proper
advantages
and
power
of
Truth
been
seen
had
God
interposed
his
irresistible
power
to
prevent
all
Offences
and
Endeavours
against
the
Truth
:
And
therefore
he
was
pleased
to
suffer
Errour
and
Folly
to
appear
upon
the
stage
of
the
World
,
even
after
the
heavenly
Wisdom
of
the
Gospel
was
made
known
to
Mankind
,
that
by
its
own
strength
it
might
struggle
with
all
kind
of
opposition
,
and
prevail
,
and
be
justified
of
her
Children
.
3.
By
this
way
the
Wisdom
of
Divine
Providence
,
and
the
truth
of
God's
word
,
and
his
care
over
the
Church
is
seen
more
illustriously
,
than
if
Offences
had
never
been
suffered
.
That
Promise
that
the
Gates
of
Hell
should
never
prevail
against
the
Church
of
Christ
,
nor
the
Faith
lost
from
the
Earth
,
had
lain
in
the
Gospel
unobserved
;
we
should
have
had
no
occasion
for
recourse
to
it
,
no
means
of
tryal
whether
we
put
our
trust
in
it
;
had
the
Truth
been
never
opposed
,
never
corrupted
,
we
had
wanted
one
notable
reason
to
praise
God
,
that
while
the
Offences
are
so
rife
in
this
World
,
this
Church
gives
no
Offence
in
matter
of
Doctrine
,
or
in
matter
of
Worship
;
and
that
God
may
count
us
worthy
to
enjoy
so
inestimable
a
Blessing
,
let
us
pray
that
we
may
give
no
Offence
by
our
Examples
;
let
us
adorn
our
Profession
by
our
Conversations
;
and
shew
the
Purity
of
our
Faith
,
by
the
Purity
of
our
Actions
.
Thus
much
for
the
necessity
of
Offences
that
thus
would
arise
.
It
must
needs
be
that
Offences
come
.
The
Third
Sermon
.
MATTH.
XVIII
.
7.
Wo
unto
the
World
because
of
Offences
;
for
it
must
needs
be
that
Offences
come
;
But
wo
to
that
man
by
whom
the
Offence
cometh
.
I
Come
now
to
the
second
point
,
viz.
That
Offences
would
do
great
mischief
in
the
World.
Wo
unto
the
World
because
of
Offences
.
In
speaking
to
which
I
shall
consider
,
-
I.
What
mischief
is
done
by
Offences
?
-
II.
Whence
it
comes
that
they
are
of
so
pernicious
a
Consequence
?
1.
What
mischief
is
done
by
them
?
And
in
this
Question
I
need
not
be
large
,
because
the
Answer
to
it
has
in
some
part
been
already
given
under
those
several
heads
of
Scandal
which
I
mentioned
before
;
it
being
impossible
to
shew
where
the
Scandal
of
any
Practice
or
Opinion
lies
,
without
touching
upon
the
mischief
it
is
apt
to
do
.
But
to
what
has
been
said
,
something
may
be
added
.
1.
The
general
mischief
of
Offences
or
Scandals
,
is
this
;
That
they
are
a
prevailing
Temptation
upon
many
in
the
World
to
forsake
the
way
of
Truth
and
Piety
.
For
as
good
Examples
and
Encouragements
,
good
Counsels
and
Instructions
are
proper
means
of
making
others
better
;
so
ill
Examples
,
and
the
Arts
of
Seducing
must
needs
have
a
contrary
influence
.
God
has
put
us
into
a
kind
of
dependance
upon
one
another
,
and
has
thereby
given
us
Opportunities
of
the
greatest
Charity
,
and
the
best
kinds
of
doing
good
,
viz.
of
leading
and
confirming
one
another
in
the
way
of
Truth
and
Vertue
.
But
there
is
no
help
for
it
;
but
the
Society
we
have
with
one
another
may
be
abused
into
a
means
of
doing
one
another
mischief
.
And
therefore
as
where
Truth
is
sincerely
represented
,
where
Vertue
is
encouraged
,
where
Authority
protects
them
,
where
Wit
and
Learning
are
engaged
to
recommend
them
,
there
abundance
of
good
will
be
done
upon
those
who
are
framed
to
learn
,
and
not
to
teach
;
to
follow
,
but
not
to
lead
the
way
:
So
on
the
other
hand
,
it
is
not
to
be
expected
,
but
the
abuse
of
all
those
Advantages
will
create
Prejudices
against
Truth
and
Goodness
,
and
mislead
multitudes
.
And
this
is
too
evident
from
the
Experience
of
the
World
in
all
Ages
.
No
Opinions
,
how
foolish
and
absurd
soever
,
how
pernicious
soever
to
the
common
Interest
of
Mankind
,
if
they
have
been
set
off
with
plausible
Colours
,
or
supported
by
Authority
,
or
have
been
accommodated
to
the
Interests
of
wicked
Men
;
but
they
have
had
Abettors
and
Followers
,
and
have
very
often
taken
such
deep
Root
in
the
Affections
of
Men
,
that
't
is
one
of
the
hardest
things
in
the
World
to
convert
them
into
the
way
of
Truth
.
But
more
particularly
in
the
second
place
.
2.
The
scandal
of
advancing
Doctrines
that
give
liberty
to
the
Lusts
of
Men
,
and
ease
to
their
Minds
without
effectual
Reformation
.
This
Scandal
,
I
say
,
has
this
pernicious
effect
,
that
for
the
most
part
it
fears
the
Consciences
of
Men
,
and
hardens
their
Hearts
against
all
Reproof
.
Although
it
be
a
terrible
aggravation
of
Sin
,
for
a
Man
to
venture
upon
the
doing
of
that
which
his
Conscience
pulls
him
back
from
,
and
for
which
he
knows
he
must
give
a
sad
account
at
the
last
day
,
if
it
be
not
prevented
by
Sorrow
and
Reformation
;
yet
such
a
Man
is
in
a
better
condition
than
one
that
is
well
satisfied
with
himself
,
and
believes
his
condition
to
be
good
enough
,
while
he
goes
on
in
his
sins
without
Reformation
,
because
he
has
another
way
to
escape
the
damnation
of
Hell.
For
so
long
as
a
Man
believes
the
Promises
and
Threatnings
of
the
Gospel
as
they
are
,
and
knows
the
Terms
upon
which
they
are
made
,
it
may
be
hoped
that
he
will
at
length
lay
these
things
seriously
to
Heart
;
and
that
some
awakening
Reproof
from
Men
,
or
some
merciful
Providence
of
God
may
make
the
Truth
which
he
is
already
provided
with
the
belief
of
,
effectual
to
his
Conversion
.
But
there
is
little
Reason
to
hope
this
of
a
Man
whose
very
Principles
are
corrupted
,
and
has
no
fears
within
himself
for
a
charitable
Man
to
take
hold
upon
.
And
therefore
that
saying
of
our
Saviour
may
be
well
applied
to
such
a
Person
:
If
the
light
that
is
in
him
be
darkness
,
how
great
is
that
darkness
?
Moreover
,
there
is
little
hope
to
reform
that
Man's
evil
Practises
,
whose
persuations
make
him
secure
and
easie
all
the
while
.
So
there
is
no
little
difficulty
to
be
met
with
,
in
trying
to
undeceive
him
;
for
Men
will
hold
comfortable
Errors
as
long
as
they
can
find
the
least
pretence
for
it
.
And
which
is
not
the
least
mischief
of
this
Offence
,
though
such
Errors
are
not
laid
down
without
a
great
trouble
,
yet
they
are
taken
up
with
much
readiness
;
they
are
apt
to
spread
far
and
wide
:
And
to
this
I
believe
the
experience
of
the
World
agrees
,
viz.
That
although
there
are
mistakes
that
lead
to
trouble
of
Mind
and
over-much
restraint
,
yet
for
one
that
is
led
away
by
such
mistakes
,
an
hundred
there
are
that
believe
comfortable
Lies
,
which
either
wholly
take
off
the
restraints
of
Religion
,
or
in
such
part
,
as
to
render
them
ineffectual
.
3.
Perverse
Disputes
,
and
an
obstinate
Maintenance
of
Error
by
all
the
Arts
of
Sophistry
,
has
this
lamentable
evil
commonly
attending
it
,
that
it
renders
many
Persons
utterly
careless
to
examine
on
which
side
the
Truth
lies
.
Perhaps
they
are
but
few
in
comparison
that
are
framed
to
an
inquisitive
Spirit
;
and
they
who
are
not
so
framed
by
Nature
,
or
by
Education
,
must
force
their
Tempers
to
Patience
,
and
take
pains
with
themselves
,
which
is
an
Employment
that
Men
soon
grow
weary
of
;
and
commonly
they
break
off
,
pretending
it
is
to
no
purpose
to
search
any
farther
;
but
that
when
there
is
so
much
to
be
said
on
both
sides
,
when
there
is
such
an
appearance
of
Reason
for
and
against
the
same
thing
,
it
is
time
for
them
to
give
over
being
Judges
for
themselves
.
And
indeed
in
things
that
are
either
really
disputable
,
or
of
less
moment
,
this
were
not
much
to
be
blamed
.
But
in
matters
of
high
Consequence
,
and
Questions
that
touch
the
very
Vitals
of
Religion
,
it
often
happens
that
Men
grow
weary
of
searching
Truth
,
and
give
up
themselves
wholly
to
be
led
by
the
Authority
and
Judgment
of
others
after
the
Controversie
is
stifly
maintain'd
for
some
time
on
both
sides
.
And
it
were
well
in
this
case
,
if
it
were
an
even
lay
whether
they
choose
the
true
Guide
or
not
.
But
when
a
Guide
is
to
be
chosen
,
and
followed
with
an
implicite
Faith
,
the
false
Guide
hath
this
Advantage
always
,
that
he
exceeds
in
Confidence
,
in
lofty
Pretences
,
in
swelling
Titles
,
in
positive
denouncing
Damnation
to
all
that
are
not
of
his
way
;
and
though
a
Modest
Man
that
speaks
justly
of
things
,
and
claims
not
to
be
Infallible
,
deserves
the
most
Credit
;
yet
't
is
great
odds
that
the
other
has
most
followers
amongst
those
that
understand
not
the
merits
of
the
Cause
.
4.
The
same
Cause
has
too
often
a
yet
worse
Effect
,
and
that
is
to
run
some
Persons
into
Infidelity
,
and
an
utter
neglect
of
Religion
,
as
if
no
certainty
could
be
had
of
the
Principles
of
Religion
,
seeing
there
is
so
much
Controversie
about
it
.
And
some
have
said
,
that
it
will
be
then
time
enough
for
them
to
believe
in
God
,
and
to
worship
him
,
when
they
that
pretend
to
oblige
them
to
it
are
agreed
about
it
.
The
truth
is
,
were
it
not
for
that
secret
impression
of
his
own
Being
which
God
hath
left
upon
our
Nature
,
it
is
not
improbable
but
the
monstrous
Errors
that
have
been
obtruded
upon
a
great
part
of
Mankind
under
the
name
of
Faith
,
and
the
force
and
the
fraud
wherewith
they
have
been
maintain'd
,
had
let
in
Atheism
like
a
Deluge
upon
the
World
;
especially
considering
that
there
are
those
in
the
World
,
who
are
so
full
of
Zeal
for
their
own
way
,
that
they
have
no
tenderness
for
the
common
Principles
of
Faith
,
but
are
rather
content
that
all
should
sink
together
,
than
that
their
own
Doctrines
should
not
stand
.
We
have
been
born
in
hand
that
no
assurance
can
be
had
of
the
truth
of
Christianity
,
but
from
the
Authority
of
such
and
such
Men
;
and
they
that
believe
upon
other
Grounds
had
as
good
have
no
Faith
at
all
.
That
if
it
were
possible
for
them
to
propound
any
thing
that
is
false
,
we
cannot
be
certain
of
any
one
Article
that
is
true
.
That
the
same
exceptions
may
be
made
to
the
Miracles
of
Christ
and
his
Apostles
that
are
made
against
the
stories
of
latter
Miracles
;
and
finally
,
that
by
the
same
Reason
that
any
of
their
Traditions
are
rejected
the
Holy
Scriptures
may
be
rejected
too
;
and
indeed
we
have
lived
to
see
the
utmost
that
can
be
done
by
Wit
and
Learning
to
diminish
the
Authority
of
the
Bible
.
Now
this
,
I
say
,
is
a
most
dreadful
Offence
,
and
has
done
infinite
mischief
in
the
World
,
that
Men
who
are
violently
engaged
in
a
wrong
way
of
Religion
,
care
not
for
the
most
part
what
they
venture
in
the
service
of
their
own
Cause
;
for
whilest
they
lay
the
same
stress
upon
false
,
or
at
least
disputable
Points
,
that
they
do
upon
the
most
necessary
and
acknowledged
Principles
of
Religion
,
and
bend
all
their
Wit
to
shew
that
no
difference
ought
to
be
made
,
they
give
occasion
to
Men
that
would
fain
be
Atheists
,
to
deceive
themselves
into
what
they
would
be
.
For
a
very
little
consideration
will
serve
to
satisfie
them
that
something
is
false
which
is
propounded
to
them
as
an
Object
of
their
Faith.
And
they
know
that
they
have
then
leave
given
them
to
conclude
that
nothing
is
true
.
5.
There
is
another
great
mischief
of
Offences
that
are
given
by
Errors
in
Doctrine
or
Practice
,
and
a
mischief
that
often
happens
in
the
World
;
which
is
that
of
running
into
a
contrary
extream
.
The
Church
found
this
by
sad
Experience
in
the
fourth
and
fifth
Ages
,
when
men
of
no
small
note
disputing
against
one
Heresie
,
fell
into
another
of
an
opposite
Nature
,
to
the
no
small
trouble
of
Christendom
.
Truth
sometimes
as
well
as
Vertue
lies
in
the
mean
;
and
they
that
transgress
on
any
one
side
,
do
not
only
this
mischief
to
give
what
Authority
they
can
to
the
wrong
side
they
are
of
,
but
they
do
this
mischief
too
of
giving
occasion
to
others
to
offend
on
the
other
extream
.
Thus
the
abuse
of
Church-Authority
on
the
one
side
,
has
bred
in
some
men
contempt
of
all
such
Authority
on
the
other
.
The
scandals
that
have
been
given
by
propagating
Opinions
by
Force
and
Violence
,
have
produced
in
many
a
fond
persuasion
that
there
ought
to
be
no
restraints
whatsoever
in
matters
of
Religion
.
Superiours
have
required
unlawful
things
in
Divine
Service
;
and
to
be
revenged
upon
that
abuse
,
it
has
been
said
,
that
they
are
not
to
be
obeyed
in
matters
of
Prudence
and
Expedience
.
Religion
has
been
made
to
run
out
into
Shews
and
Ceremonies
,
and
this
has
begotten
prejudices
against
all
appearance
of
Beauty
and
Reverence
in
the
external
Worship
of
God.
And
on
the
other
side
,
the
excesses
of
men
in
departing
from
one
extream
,
are
scandalous
to
those
whom
they
left
,
and
do
confirm
them
in
their
Errors
.
Thus
because
there
are
some
who
abuse
the
Liberty
this
Church
gives
to
all
of
using
the
Holy
Scriptures
,
and
who
reject
the
assistance
of
their
Guides
;
they
that
are
concerned
the
People
should
know
as
little
of
the
Bible
as
is
possible
,
argue
from
the
Folly
and
Vanity
of
the
former
,
how
dangerous
an
Instrument
it
is
in
the
hands
of
the
Laity
.
And
because
't
is
impossible
but
that
a
Judgment
of
Discretion
in
matters
of
Religion
being
allowed
to
all
,
must
be
liable
to
be
abused
;
they
that
abuse
it
to
the
making
of
Sects
and
Parties
,
and
the
bringing
in
of
Innovations
,
give
a
Candle
to
that
Church
to
glory
in
her
Dissention
,
which
provides
that
all
should
believe
as
she
believes
,
because
of
her
Authority
;
and
that
no
Man
judges
of
the
particulars
of
his
Faith
,
for
himself
.
The
truth
is
,
the
instances
of
this
mischief
are
so
many
,
and
so
undeniable
,
that
when-ever
any
great
Scandal
is
given
by
Communities
or
Churches
,
that
consists
in
one
extream
;
a
Man
may
,
without
the
Spirit
of
Prophecy
,
foretel
that
if
the
great
Mercy
of
God
prevent
it
not
,
it
will
in
time
beget
the
other
extream
.
It
is
the
great
unhappiness
of
Mankind
,
that
opposite
Errors
,
which
look
as
if
one
would
destroy
the
other
,
do
really
strive
to
support
one
another
.
And
yet
there
is
hardly
any
foolish
Advice
more
frequent
,
than
to
run
from
an
extream
as
far
as
is
possible
,
as
if
that
were
the
way
to
make
an
end
of
it
.
But
by
this
means
woful
mischiefs
have
happened
in
the
World
;
Divisions
have
been
multiplied
,
Uncharitableness
increased
,
and
Men
more
and
more
hardned
in
their
ways
of
Error
and
Sin.
6.
The
scandal
of
mixing
absurd
and
impious
Doctrines
with
the
Truth
,
and
unjustifiable
Practises
with
such
as
are
to
be
commended
,
has
this
notorious
mischief
still
attending
it
,
that
it
hinders
the
Conversion
of
Insidels
,
and
is
a
terrible
obstruction
to
the
propagating
of
Christianity
.
Averroes
did
not
speak
his
own
sense
alone
,
when
he
said
,
Since
the
Christians
eat
their
God
,
let
my
Soul
be
with
the
Philosophers
.
The
Scandals
that
are
given
to
Jews
and
Turks
I
need
not
name
,
but
to
make
an
end
of
this
unpleasing
Argument
.
7.
And
lastly
,
The
mischief
of
these
and
all
other
Offences
,
is
so
much
the
greater
,
because
when
once
Offence
is
given
,
no
man
can
tell
where
the
mischief
will
end
.
For
instance
,
suppose
by
my
Example
I
animate
another
to
sin
in
like
manner
;
or
that
I
do
not
only
corrupt
his
Manners
,
but
his
Principles
too
,
and
so
do
him
all
the
hurt
I
can
.
Who
can
say
that
this
is
all
the
mischief
I
have
done
?
Is
it
not
likely
that
he
will
infect
others
,
as
I
have
infected
him
?
and
that
they
may
go
on
to
propagate
the
mischief
which
had
its
beginning
from
me
?
And
that
the
next
Age
may
be
the
worse
for
me
?
And
that
my
Guilt
may
be
growing
Ages
after
I
am
dead
?
Apply
this
to
all
the
Offences
that
are
given
in
the
World
,
and
consider
not
only
the
greatness
of
the
mischief
they
do
,
but
the
spreading
Nature
of
it
,
and
we
shall
find
great
reason
in
those
sad
words
of
our
Lord
;
Wo
to
the
world
because
of
Offences
.
But
,
2.
Whence
comes
it
that
Offences
are
taken
,
and
so
all
this
mischief
done
by
them
?
In
general
it
might
be
sufficient
to
answer
,
That
for
whatever
Causes
some
men
are
apt
to
give
Offence
,
for
the
same
others
are
apt
to
take
it
;
and
therefore
it
would
not
be
impertinent
to
call
over
in
this
place
the
unsuitableness
of
the
Gospel
to
the
Lusts
,
and
to
the
Vanity
of
Mankind
,
whether
it
be
considered
as
a
Rule
of
Faith
,
or
Manners
,
or
Worship
.
But
to
this
it
may
be
added
,
1.
That
there
are
a
great
many
in
the
World
,
who
for
want
of
either
good
natural
Abilities
,
or
good
Education
,
have
little
ability
to
judge
for
themselves
;
and
therefore
the
most
part
take
their
Impressions
from
the
Authority
of
other
mens
Examples
,
or
Instructions
.
And
therefore
when
they
fall
into
ill
hands
,
they
fare
accordingly
;
to
which
our
Saviour
seemed
to
have
a
particular
regard
in
the
Verse
before
the
Text
;
Whosoever
shall
offend
one
of
these
little
ones
,
which
believe
in
me
,
it
were
better
for
him
that
a
milstone
were
hanged
about
his
neck
,
and
that
he
were
drowned
in
the
depth
of
the
sea
.
So
that
because
there
would
be
some
Persons
sincerely
disposed
,
who
in
many
things
could
not
judge
for
themselves
,
but
must
be
led
by
Authority
,
our
Saviour
,
for
their
greater
security
,
provided
this
frightful
Threatning
,
to
deter
all
men
from
taking
the
advantage
of
their
weakness
to
mislead
them
.
2.
Some
stumble
at
Offences
laid
before
them
,
and
take
up
pernicious
Doctrines
,
meerly
from
impatience
of
considering
,
and
taking
time
to
lay
things
together
.
He
that
judges
rashly
and
hastily
,
may
by
chance
make
a
true
Judgment
,
but
he
shall
as
often
judge
falsely
;
it
being
no
difficult
thing
,
as
I
observed
last
time
,
to
lay
such
colours
upon
Error
,
as
will
require
some
leisure
to
see
through
them
.
And
in
such
cases
if
a
Man
be
unwilling
to
take
pains
,
and
desires
to
come
presently
and
easily
to
the
Conclusion
,
he
gives
the
Seducer
all
the
Advantage
he
could
desire
,
and
is
indeed
just
the
Person
he
desired
to
meet
with
;
one
easily
deceived
by
a
false
appearance
of
Reason
.
3.
The
strange
influence
which
the
carnal
Affections
of
Men
,
and
their
worldly
Interests
have
upon
their
Judgments
,
is
a
fatal
cause
of
laying
them
open
to
the
mischief
of
Scandals
.
We
are
too
apt
to
desire
Doctrines
and
Examples
in
favour
of
liberty
to
sin
;
and
therefore
when
they
are
offered
,
we
are
not
so
apt
as
we
should
be
to
guard
our selves
against
them
.
Thus
it
was
among
the
Jews
,
as
God
said
by
Jeremy
,
Jer.
5.31
.
The
Prophets
prophesie
falsly
,
and
my
people
love
to
have
it
so
.
To
these
I
might
add
other
Causes
,
viz.
The
prejudice
of
Education
,
undue
admiration
of
mens
Persons
,
prejudice
against
Truth
,
arising
from
prejudice
against
Persons
,
an
inclination
to
Opinions
suitable
to
our
own
Temper
and
Complexion
;
love
of
Novelty
on
the
one
side
,
and
on
the
other
hatred
to
change
,
though
it
be
for
the
better
;
all
which
Dispositions
and
Circumstances
expose
those
that
are
under
them
to
the
mischief
of
Offences
.
But
I
should
be
over-tedious
to
run
into
all
the
particulars
under
this
Head
,
which
may
also
be
more
profitably
supplied
by
Directions
in
the
close
of
all
.
And
so
I
come
to
the
third
intention
,
which
was
to
reduce
what
has
been
said
to
matter
of
Exhortation
.
And
I
shall
leave
with
you
these
two
necessary
Cautions
.
-
I.
Be
careful
to
give
no
Offence
.
-
II.
Be
careful
to
take
none
.
1.
Be
careful
to
give
no
Offence
;
i.
e.
to
lay
no
stumbling-block
in
any
Man's
way
to
lead
him
into
Sin
or
Error
,
or
to
confirm
him
in
it
.
Remember
the
words
of
our
Lord
Jesus
,
Wo
be
to
that
man
by
whom
the
Offence
cometh
.
Now
,
the
way
to
keep
our selves
free
from
this
guilt
,
is
to
love
the
Truth
our selves
,
sincerely
to
desire
it
,
diligently
to
pursue
it
;
and
likewise
in
all
our
Actions
to
live
by
Rule
,
and
then
we
shall
be
sure
to
avoid
giving
ill
Examples
.
And
we
are
the
more
obliged
to
this
,
because
we
are
not
only
to
give
an
account
of
our selves
to
God
,
but
of
our selves
also
with
reference
to
the
good
or
ill
that
others
have
received
by
us
.
Let
us
consider
,
my
Brethren
,
how
careful
we
should
be
of
our
own
Actions
,
and
those
especially
that
lye
open
to
others
;
when
if
we
do
ill
our selves
,
we
shall
not
only
be
to
answer
for
our
own
transgression
of
God's
Law
,
but
very
likely
for
the
sins
of
others
,
who
are
either
led
into
some
unlawful
Practice
,
or
confirmed
in
it
by
our
Examples
.
Which
makes
such
an
increase
of
Guilt
,
and
is
so
great
a
sin
in
it self
,
that
it
is
sometimes
needful
for
a
Man
to
abate
of
the
use
of
his
own
Liberty
in
things
not
unlawful
of
themselves
,
lest
another
that
is
likely
enough
to
make
a
wrong
construction
of
it
,
and
to
encourage
himself
in
manifest
sin
,
should
indeed
do
so
.
And
for
this
reason
St.
Paul
,
handling
the
Question
of
eating
things
offered
to
Idols
,
acknowledgeth
,
That
meat
commendeth
us
not
unto
God
;
for
neither
if
we
eat
are
we
the
better
,
neither
if
we
eat
not
are
we
the
worse
.
But
,
says
he
,
take
heed
lest
by
any
means
this
Liberty
of
yours
become
a
stumbling-block
to
them
that
are
weak
,
who
are
not
throughly
confirmed
in
the
worship
of
one
God
according
to
the
Gospel
.
For
,
as
he
goes
on
,
if
any
man
see
thee
which
hast
knowledge
sit
at
meat
in
the
Idols
Temple
,
shall
not
the
Conscience
of
him
which
is
weak
be
emboldened
to
eat
those
things
which
are
offered
to
Idols
?
i.
e.
be
emboldened
to
commit
Idolatry
,
1
Cor.
8.
So
that
although
it
was
not
in
it self
unlawful
to
be
present
at
those
Sacrifices
,
yet
the
Example
being
scandalous
,
St.
Paul
concludes
it
to
be
a
sin
against
the
Brethren
,
and
against
Christ
,
ver
.
12.
And
this
in
as
much
as
it
would
grieve
their
weak
Conscience
;
i.
e.
not
(
as
we
use
,
I
doubt
,
to
understand
that
word
grieve
)
that
it
would
trouble
and
difplease
them
,
but
really
hurt
them
,
by
making
them
bold
to
partake
of
the
Idolatrous
Sacrifice
.
And
now
,
Brethren
,
if
in
things
that
are
perhaps
in
their
own
Nature
lawful
,
we
ought
to
use
caution
,
lest
by
an
uncharitable
use
of
our
Liberty
we
encourage
others
to
do
things
that
are
in
themselves
absolutely
unlawful
:
How
much
more
cautious
should
we
be
not
to
give
any
Authority
to
sin
,
by
an
Example
that
is
evil
in
it self
?
So
likewise
we
ought
with
the
more
care
to
chuse
our
persuasions
in
Religion
,
because
in
all
likelihood
we
do
not
chuse
them
for
our selves
only
,
but
for
our
Children
,
for
our
Servants
,
for
some
of
our
Neighbours
,
for
many
that
some
way
or
other
depend
upon
us
,
and
for
whom
we
must
answer
at
the
day
of
Judgment
.
And
since
we
cannot
profess
,
we
cannot
live
,
but
the
World
observes
us
;
so
how
instructing
ought
to
be
our
Profession
,
how
instructing
our
Conversation
?
How
apt
to
promote
Innocence
,
Truth
,
Vertue
,
and
Piety
?
And
this
the
more
,
the
more
we
are
in
the
Eye
of
others
?
In
short
,
no
words
I
can
use
,
can
make
such
an
impression
upon
you
,
as
these
words
of
our
Saviour
ought
to
make
.
Wo
be
to
him
by
whom
the
Offence
cometh
.
But
this
is
not
all
.
2.
We
must
also
be
careful
not
to
take
Offences
,
not
to
be
led
into
Sin
and
Error
by
Example
or
Allurements
by
any
kind
of
Temptations
whatsoever
:
To
justifie
which
Exhortation
,
I
desire
you
to
observe
these
three
things
.
1.
That
our
blessed
Lord
hath
foretold
that
Offences
would
come
;
nay
,
that
it
must
needs
be
that
they
come
:
Nay
,
I
have
shewn
,
that
the
most
dangerous
Offences
are
particularly
foretold
in
the
New
Testament
.
Now
,
Brethren
,
this
very
warning
,
in
general
,
much
more
those
particular
warnings
,
were
designed
to
take
away
,
in
some
good
measure
,
the
danger
of
those
scandals
,
by
Arming
us
with
caution
against
them
before-hand
.
Since
that
is
to
be
applied
to
all
other
particular
Scandals
,
that
is
expresly
added
to
the
Prediction
of
lying
Wonders
,
Behold
,
I
have
told
you
before
.
Now
,
if
the
Offences
,
though
very
dangerous
of
themselves
,
were
lesned
by
being
fore-told
,
our
guilt
in
falling
by
such
Offences
must
be
so
much
the
greater
,
because
being
fore-warn'd
we
would
yet
take
no
warning
.
The
offensiveness
of
these
Offences
is
in
some
part
abated
by
the
cautions
of
the
Scripture
,
in
as
much
as
we
have
no
cause
to
be
startled
and
amazed
,
and
to
question
the
care
of
God's
Providence
over
his
Church
,
because
Offences
come
,
since
the
Author
of
our
Faith
has
told
us
before-hand
,
that
they
must
needs
come
.
And
,
2.
We
are
also
fore-warned
of
the
guilt
and
misery
of
falling
by
Offences
;
in
as
much
as
our
Saviour
hath
said
,
Wo
to
the
World
because
of
Offences
;
i.
e.
as
I
told
you
at
first
,
because
of
that
evil
which
will
happen
by
taking
Offence
.
But
if
Men
were
free
from
guilt
in
the
committing
of
those
sins
which
they
fall
into
by
reason
of
Scandals
that
are
laid
in
their
way
.
In
short
,
if
taking
Offence
were
not
it self
a
sin
,
and
in
many
cases
a
very
great
sin
,
and
such
a
sin
as
we
shall
be
sadly
accountable
for
at
the
day
of
Judgment
,
there
could
be
no
Reason
given
,
why
our
Saviour
should
denounce
a
Wo
upon
this
account
;
Wo
unto
the
world
because
of
Offences
.
3.
Let
us
not
forget
what
was
observed
last
time
,
that
God
permits
Offences
to
come
;
which
,
according
to
the
common
course
of
things
,
were
in
themselves
most
likely
to
come
;
he
permits
them
,
I
say
,
for
the
Tryal
of
our
Ingenuity
,
our
Honesty
and
Sincerity
.
There
must
be
Heresies
among
you
,
that
they
which
are
approved
may
be
made
manifest
.
It
is
by
no
means
unavoidable
to
stumble
at
Scandals
,
because
we
are
fore-warned
of
them
;
but
if
we
take
warning
,
it
is
for
the
Praise
and
Reward
of
our
diligence
and
faithfulness
in
keeping
to
God's
Word
.
Our
Saviour
speaking
of
the
Signs
and
Wonders
done
by
false
Christs
,
and
false
Prophets
,
says
,
That
if
it
were
possible
they
should
deceive
the
very
Elect
;
that
is
,
they
would
deceive
the
very
best
Men
,
but
that
they
are
guarded
by
Sincerity
,
and
by
the
Grace
of
God
;
and
these
words
plainly
intimate
,
that
this
would
be
the
Touch-stone
to
distinguish
Persons
truly
and
solidly
good
,
from
all
others
,
that
notwithstanding
the
fair
colours
that
would
be
put
upon
wicked
Practices
and
Errors
,
they
would
persevere
in
the
ways
of
Truth
and
Godliness
.
And
now
that
we
may
not
be
misled
by
Offences
,
but
keep
our selves
unspotted
from
this
present
World
,
and
escape
the
Corruptions
that
are
in
the
World
through
Lust
,
let
us
take
these
few
following
Rules
along
with
us
.
1.
Let
that
which
is
on
all
sides
acknowledged
to
be
the
Word
of
God
,
be
of
more
power
and
force
with
us
than
all
Humane
Authorities
whatsoever
;
which
Rule
,
as
it
is
most
reasonable
,
so
it
is
a
safe
Rule
upon
this
account
,
that
if
it
be
followed
,
it
will
secure
us
from
the
greatest
Offences
,
as
those
Opinions
and
Practices
are
,
which
are
evidently
contrary
to
God's
Word
.
2.
Let
us
keep
close
to
the
Ancient
Creeds
,
which
our
Church
faithfully
delivers
;
for
no
Man
has
yet
been
so
bold
as
to
offer
the
least
doubt
against
that
;
nay
,
all
that
we
are
challenged
for
,
is
,
that
we
do
not
receive
those
additions
to
the
Creed
,
which
in
comparison
were
but
of
Yesterday
.
These
Ancient
Forms
of
confessing
the
Faith
,
shew
what
Articles
of
meer
Belief
were
thought
by
the
Primitive
Church
necessary
to
be
known
and
held
by
all
:
And
because
the
Faith
was
at
once
delivered
to
the
Saints
,
no
more
can
be
necessary
now
than
was
then
.
Now
,
if
we
observe
that
the
Profession
of
this
Faith
is
sufficient
to
make
a
Christian
,
or
a
Member
of
the
Church
;
we
shall
be
the
better
guarded
against
all
erroneous
Doctrines
which
are
propounded
to
us
by
any
Party
,
under
the
Notion
of
Necessary
Truths
.
For
whilst
we
are
sure
we
profess
all
that
was
thought
necessary
at
first
,
we
shall
be
at
ease
,
and
feel
no
disturbance
in
examining
what
is
moreover
propounded
,
and
determining
to
receive
it
,
if
it
has
Authority
from
the
Scriptures
,
and
to
reject
it
,
if
it
has
none
;
much
more
if
it
be
contrary
thereunto
.
Which
Rule
,
I
hope
,
you
perceive
is
to
take
place
in
judging
what
you
are
to
believe
,
not
in
judging
whatsoever
is
to
be
done
;
for
even
in
the
Worship
of
God
there
are
several
things
of
an
indifferent
Nature
,
for
which
there
is
no
particular
Precept
in
the
Scripture
,
and
in
which
we
may
be
,
and
ought
to
be
concluded
by
the
Custom
of
our
Church
,
and
the
Will
of
our
Superiours
.
And
he
cannot
miscarry
greatly
,
but
is
in
great
measure
secured
from
the
mischief
of
Offences
,
who
in
matters
of
Faith
will
be
determined
by
nothing
less
than
Divine
Authority
;
and
who
in
matters
of
external
Order
,
which
are
no
way
determined
by
the
Authority
of
the
Scriptures
,
is
still
ready
to
be
concluded
by
the
Authority
of
Man
.
But
then
,
3.
Let
us
keep
our selves
always
in
the
proper
disposition
and
preparation
to
judge
and
conclude
aright
for
our selves
(
i.
e.
)
by
Sincerity
,
which
consists
chiefly
in
a
vehement
desire
to
understand
the
Truth
,
and
to
do
our
Duty
:
We
must
lay
our
Hands
upon
this
,
that
we
will
be
honest
and
good
,
and
then
we
shall
use
all
good
Rules
well
;
to
be
sure
we
shall
not
be
a
whit
the
more
inclined
to
embrace
Doctrines
for
our
Belief
or
Practice
,
because
they
make
for
our
worldly
and
carnal
Interests
.
And
this
goes
a
great
way
to
enable
men
to
distinguish
between
Truth
and
Error
,
Good
and
Evil.
Offences
from
without
would
not
stumble
us
,
if
we
were
not
weakned
and
blinded
by
the
Offence
of
a
vitious
disposition
within
our selves
.
And
therefore
our
Saviour
having
given
warning
against
the
former
in
the
words
of
the
Text
,
doth
in
the
very
next
words
proceed
to
direct
us
how
to
secure
our selves
against
them
,
and
that
by
preventing
the
latter
;
Wherefore
(
says
he
)
if
thy
right
hand
or
foot
offend
thee
,
cut
them
off
:
And
if
thine
eye
offend
thee
,
pluck
it
out
,
and
cast
it
from
thee
.
That
is
,
subdue
thy
dearest
Lusts
,
and
if
there
be
any
one
that
is
harder
to
part
with
than
the
rest
,
and
is
grown
a
part
of
thy self
,
though
it
cost
thee
as
much
pain
to
divide
thy self
from
it
,
as
it
would
to
cut
off
thine
hand
,
or
pull
out
thine
eye
,
for
that
very
reason
do
thou
mortifie
it
in
the
first
place
:
For
when
the
World
will
be
full
of
Offences
,
(
i.
e.
)
encouragements
to
Sin
,
and
of
deceitful
Errors
,
if
thou
also
art
an
Offence
to
thy self
,
for
want
of
a
sincere
and
honest
heart
,
and
purifying
thy
mind
from
worldly
and
carnal
Lusts
,
thou
wilt
not
be
able
to
withstand
the
Arts
and
Force
of
outward
Temptations
.
Now
the
way
to
gain
this
Honest
Mind
,
is
to
fix
our
thoughts
steadfastly
upon
the
Life
to
come
,
which
is
the
means
our
Saviour
directs
to
the
use
of
in
this
place
too
:
And
if
thine
eye
offend
thee
,
pluck
it
out
,
for
it
is
better
for
thee
to
enter
into
life
with
one
eye
,
rather
than
to
be
cast
into
Hell-fire
.
Lastly
,
Let
all
our
other
care
be
begun
,
continued
,
and
ended
in
earnest
Prayer
to
God
,
that
he
would
enlighten
the
eyes
of
our
minds
,
and
purifie
our
intentions
,
and
lead
us
in
the
right
way
,
and
keep
us
in
it
by
his
Grace
;
For
the
effectual
fervent
Prayer
of
a
righteous
man
availeth
much
for
another
,
but
much
more
for
himself
,
and
most
of
all
,
when
he
asketh
the
best
things
,
when
he
asketh
those
things
that
please
God
best
;
a
Mind
purified
from
worldly
Lusts
,
and
an
Understanding
enlightned
with
the
knowledge
of
the
Truth
:
He
that
doth
these
things
,
shall
never
fall
.
The
Fourth
Sermon
.
MATTH.
XXVI
.
41.
Watch
and
pray
,
that
ye
enter
not
into
temptation
:
The
spirit
indeed
is
willing
,
but
the
flesh
is
weak
.
IN
these
words
are
contained
an
Exhortation
to
watch
and
pray
,
that
we
enter
not
into
temptation
,
and
a
Reason
upon
which
the
Exhortation
is
made
,
The
spirit
indeed
is
willing
,
but
the
flesh
is
weak
.
In
the
Exhortation
we
may
observe
a
Direction
to
the
use
of
means
,
watch
and
pray
;
and
then
the
end
,
why
we
should
do
so
,
That
we
enter
not
into
temptation
.
As
to
the
means
,
watching
and
praying
,
the
use
of
them
both
supposes
a
great
concern
for
the
event
:
For
if
I
am
not
only
to
be
careful
my self
,
but
to
get
all
the
help
I
can
;
nay
,
if
I
am
to
go
to
the
God
of
Heaven
and
Earth
for
his
help
,
and
to
seek
it
constantly
,
to
be
sure
as
the
end
I
aim
at
ought
not
to
be
in
it self
trivial
,
so
neither
ought
I
to
be
trivially
affected
with
it
:
A
great
concern
for
the
end
is
supposed
in
the
use
of
such
means
,
as
Watchfulness
and
Prayer
.
But
more
particularly
,
as
to
watching
;
That
signifies
such
a
care
of
our selves
as
supposes
danger
,
and
that
was
the
case
of
the
Disciples
,
to
whom
the
Exhortation
was
immediately
given
:
Our
Saviour
was
now
preparing
them
for
his
approaching
Passion
,
he
would
therefore
have
them
consider
before-hand
what
a
terrible
Temptation
it
would
be
,
to
see
their
own
Master
forsaken
,
and
contemned
,
and
almost
every
body
ashamed
,
or
afraid
to
own
him
;
he
would
have
them
reflect
upon
their
own
Infirmities
,
and
examine
their
own
Hearts
;
and
to
consider
whether
they
were
likely
to
hold
out
against
such
a
Temptation
as
was
coming
upon
them
.
He
would
have
them
furnish
their
minds
with
all
the
Powers
of
Faith
,
with
all
the
Reasons
of
Constancy
,
which
they
might
infer
from
the
Holy
Doctrine
he
had
taught
them
;
they
were
now
to
consider
the
value
of
their
Souls
,
the
vanity
of
the
World
,
the
promise
of
Everlasting
Life
,
and
what-ever
they
had
learnt
from
Jesus
,
which
was
proper
to
confirm
them
in
that
good
mind
they
were
in
at
present
;
he
would
have
them
to
resolve
well
,
and
to
fix
their
Resolution
not
upon
a
sudden
heat
only
,
not
meerly
upon
the
general
disposition
of
an
Honest
Mind
,
but
upon
a
deliberate
Judgment
,
what
they
must
lose
,
and
what
they
should
get
by
doing
as
became
them
.
Finally
,
he
would
have
them
to
maintain
a
constant
sense
of
these
things
upon
their
minds
,
that
they
might
not
be
at
a
loss
,
and
be
found
unprovided
on
the
sudden
.
All
this
is
implied
in
watching
,
a
Work
which
the
Disciples
were
bidden
more
strictly
to
attend
,
because
the
Lord
had
told
them
,
that
the
hour
was
at
hand
,
when
a
terrible
Tryal
would
befall
them
,
and
therefore
upon
their
neglect
to
do
accordingly
,
he
justly
upbraided
them
afterward
,
What
,
could
ye
not
watch
with
me
one
hour
?
And
all
this
was
to
be
drawn
into
consequence
,
for
the
Instruction
of
all
his
Disciples
to
the
end
of
the
World
,
not
only
upon
extraordinary
Occasions
,
but
in
the
ordinary
course
of
their
Lives
;
that
is
,
that
we
should
be
possessed
with
a
sense
of
God
and
our
Duty
,
of
the
danger
we
are
in
by
the
Temptations
of
the
World
,
the
Flesh
,
and
the
Devil
;
of
the
fearful
consequence
of
yielding
to
these
Temptations
;
and
that
we
should
maintain
a
lively
sense
of
these
things
upon
our
Minds
,
by
being
conversant
in
the
Word
of
God
,
and
by
making
the
main
Principles
of
Religion
present
to
our
Minds
by
a
frequent
consideration
of
them
.
This
,
I
say
,
is
incumbent
upon
us
all
,
since
our
Saviour
thought
it
needful
for
all
;
for
,
says
he
,
What
I
say
unto
you
,
I
say
to
all
,
Watch
,
Mark
13.37
.
But
to
Watchfulness
our
Lord
Commands
us
to
add
Prayer
;
Watch
and
Pray
.
And
Prayer
implies
these
two
things
,
1.
A
just
sense
of
our
own
insufficiency
,
that
if
God
he
absent
from
us
,
our
Purposes
are
uncertain
,
our
Resolutions
wavering
and
inconstant
,
and
our
wills
and
Affections
alterable
by
every
blast
of
Temptation
,
though
we
may
be
provided
with
very
good
Reasons
of
Constancy
in
doing
well
.
God
hath
not
left
us
meerly
to
depend
upon
the
strength
of
Arguments
and
Motives
,
though
they
are
necessary
,
but
hath
promised
moreover
,
the
supernatural
help
of
his
Grace
;
and
we
are
not
to
depend
meerly
upon
the
former
,
but
knowing
that
we
need
farther
assistance
,
we
should
daily
apply
our selves
to
him
by
Prayer
for
it
.
2.
It
implies
not
only
a
consciousness
of
our
inability
to
do
the
thing
that
God
requires
,
but
moreover
a
steady
belief
of
,
and
trust
in
the
grace
of
God
which
he
hath
promised
,
that
it
is
sufficient
for
us
,
and
that
he
will
give
the
holy
Spirit
to
them
that
ask
him
;
that
he
who
is
good
to
all
,
will
be
ready
to
help
them
especially
that
call
upon
him
in
sincerity
,
and
will
not
suffer
them
to
be
tempted
above
what
they
are
able
.
Such
is
the
meaning
of
that
part
of
the
Exhortation
,
which
concerns
the
means
,
Watch
and
Pray
.
Now
,
2.
The
end
of
Watchfulness
and
Prayer
is
,
that
we
may
not
enter
into
Temptation
.
The
meaning
of
which
Phrase
is
plainly
this
,
that
we
may
not
fall
by
Temptation
;
not
,
as
the
words
at
first
hearing
seem
to
import
,
that
no
Temptation
may
befall
us
;
for
as
to
that
Temptation
,
which
required
the
Vigilance
and
Devotion
of
our
Lord's
Disciples
at
this
time
,
he
plainly
told
them
,
it
would
happen
,
and
therefore
by
entring
into
temptation
,
must
be
meant
falling
into
that
sin
,
to
which
the
Temptation
is
an
inducement
;
and
so
the
Exhortation
runs
,
as
if
our
Saviour
had
said
,
You
are
very
confident
,
that
you
shall
do
as
you
ought
,
as
if
it
were
one
of
the
easiest
things
in
the
World
;
but
I
tell
you
before-hand
,
that
this
Confidence
of
yours
is
a
dangerous
Presumption
,
and
you
will
find
your selves
deceived
,
when
it
comes
to
the
Tryal
,
if
you
take
no
more
care
than
you
are
now
disposed
to
take
.
I
Advise
you
therefore
to
consider
what
will
happen
,
better
than
you
have
done
,
and
to
call
together
all
those
Instructions
you
have
heard
from
me
,
and
make
them
present
to
your
minds
,
and
be
so
affected
with
them
,
as
to
betake
your selves
to
Prayer
,
that
being
thus
armed
,
not
with
an
hasty
,
but
a
prudent
Resolution
,
and
with
dependence
upon
God
,
you
may
overcome
the
Temptation
when
it
happens
.
This
seems
to
be
the
Natural
meaning
of
the
Exhortation
,
Watch
and
pray
,
that
ye
enter
not
into
temptation
.
I
proceed
next
to
explain
the
Reason
which
our
Saviour
adds
to
enforce
the
Exhortation
:
The
spirit
indeed
is
willing
,
but
the
flesh
is
weak
.
And
now
I
doubt
,
when
we
hear
or
read
these
words
,
we
are
too
apt
to
interpret
them
,
as
if
Jesus
had
meant
to
excuse
the
sluggishness
of
his
Disciples
,
and
had
indeed
spoken
to
them
in
this
manner
.
It
were
well
if
you
would
Watch
and
Pray
,
that
you
may
not
fall
by
Temptation
;
but
the
truth
is
,
though
you
are
willing
so
to
do
,
yet
you
are
not
very
much
to
be
blamed
,
but
in
some
part
to
be
excused
,
if
you
do
not
,
and
that
because
of
the
frailty
and
weakness
of
Humane
Nature
.
But
I
beseech
you
not
to
be
fond
of
this
way
of
expounding
these
words
,
for
it
is
by
no
means
true
,
nor
in
the
least
worthy
of
our
Saviour's
Wisdom
,
nor
agreeable
to
the
scope
of
his
Doctrine
:
Let
us
not
think
so
meanly
of
our
Lord
,
as
if
he
gave
his
Disciples
necessary
Directions
,
and
in
the
same
breath
excused
them
,
whether
they
fulfilled
his
Directions
or
not
.
These
words
,
I
say
,
do
not
contain
an
excuse
of
their
neglect
to
watch
and
pray
,
but
a
Reason
why
they
should
do
both
,
and
such
a
Reason
too
as
left
them
without
all
Excuse
,
if
they
failed
in
either
:
For
thus
they
may
be
supposed
to
run
.
Watch
and
Pray
,
that
ye
enter
not
into
Temptation
,
for
though
the
Spirit
is
willing
,
yet
the
Flesh
is
weak
,
and
so
it
is
absolutely
necessary
that
ye
Watch
and
Pray
.
Which
Interpretation
,
as
it
holds
forth
a
worthy
and
excellent
meaning
of
it self
,
so
it
is
clearly
warranted
by
the
circumstances
and
scope
of
the
place
,
and
by
the
condition
of
those
Persons
at
present
,
to
whom
these
words
were
used
,
and
by
what
befel
them
afterwards
.
And
this
will
be
very
evident
,
if
we
examine
the
meaning
of
the
words
by
these
Rules
:
For
then
you
will
see
,
1.
That
by
a
willing
spirit
,
we
are
not
to
understand
a
forwardness
to
Watch
and
Pray
,
but
a
present
Resolution
to
overcome
Temptations
,
and
that
a
sincere
Resolution
too
;
such
a
Resolution
as
is
accompanied
with
a
strong
persuasion
,
that
we
shall
do
so
;
and
that
was
the
case
of
the
Disciples
:
For
if
we
look
back
in
this
Chapter
,
we
shall
find
,
that
upon
their
Master's
fore-warning
them
what
occasion
of
Offence
they
would
meet
with
that
very
Night
,
St.
Peter
briskly
steps
forward
in
the
Name
of
all
the
rest
of
the
Apostles
,
all
agreeing
to
what
he
said
,
v.
33.
Though
all
men
(
says
he
)
shall
be
offended
because
of
thee
,
yet
will
I
never
be
offended
.
Thus
the
willingness
of
the
Spirit
shewed
it self
;
that
is
,
a
forwardness
to
do
all
that
became
him
in
the
hardest
Circumstances
.
But
our
Saviour
,
willing
to
prove
him
farther
,
answered
,
v.
34.
Verily
I
say
unto
thee
,
that
this
night
before
the
Cock
crow
,
thou
shalt
deny
me
thrice
;
which
was
so
far
from
taking
down
,
that
it
rather
raised
his
assurance
,
for
he
replyed
,
v.
35.
Though
I
should
die
with
thee
,
yet
will
I
not
deny
thee
:
Likewise
also
said
all
the
Disciples
.
There
the
Spirit
shewed
it self
willing
again
,
and
,
which
is
to
be
observed
,
they
were
all
at
this
time
heartily
disposed
to
do
as
they
said
;
all
,
but
the
Traytor
Judas
;
for
which
reason
about
this
time
,
Jesus
acknowledged
,
that
they
were
all
sincere
and
honest
Persons
,
excepting
Judas
only
,
John
13.10
,
11.
Ye
are
clean
,
but
not
all
;
For
he
knew
who
should
betray
him
,
therefore
said
he
,
Ye
are
not
all
clean
.
i.
e.
Ye
are
not
all
honest
Men
,
but
ye
are
all
so
but
one
;
all
but
one
mean
as
you
say
,
and
intend
to
be
as
good
as
your
word
,
and
do
believe
that
you
shall
.
So
that
if
we
explain
these
words
,
The
Spirit
indeed
is
willing
,
by
the
condition
of
the
Persons
to
whom
they
were
spoken
,
and
by
their
present
disposition
and
persuasion
,
as
we
ought
to
do
;
the
meaning
is
plainly
this
,
as
if
our
Saviour
had
said
,
I
know
ye
are
Men
of
sincere
and
honest
dispositions
,
and
do
intend
very
well
,
and
say
no
more
than
what
you
resolve
to
make
good
by
performance
,
and
I
see
that
you
believe
you
shall
be
as
good
as
your
word
.
Now
therefore
,
2.
By
the
weakness
of
the
Flesh
we
are
plainly
led
to
understand
those
Imperfections
and
Passions
,
which
honest
men
are
not
wholly
free
from
,
and
which
will
make
Temptations
dangerous
even
to
the
sincerest
Persons
,
especially
if
they
trust
to
a
present
good
disposition
of
mind
,
and
think
that
they
are
not
in
danger
,
because
they
are
now
well
resolved
.
The
Apostles
,
when
our
Lord
told
them
before-hand
of
the
Temptation
that
would
happen
,
were
conscious
to
themselves
of
their
own
sincerity
,
and
were
so
strongly
possessed
with
an
assurance
of
it
,
that
being
men
hitherto
but
of
little
Experience
,
they
did
not
apprehend
,
or
so
much
as
feel
their
own
weakness
,
because
the
Temptation
,
which
would
make
them
feel
it
,
was
not
present
;
but
their
Master
was
aware
of
those
Imperfections
and
Passions
in
them
,
which
now
indeed
gave
them
no
disturbance
,
but
within
a
little
time
would
do
so
;
that
is
,
when
the
Temptation
should
be
present
upon
them
:
They
did
not
consider
how
the
Passion
of
Fear
would
work
,
when
it
was
once
plain
,
that
it
would
be
the
most
dangerous
thing
in
the
World
to
own
their
Master
;
they
were
not
sufficiently
sensible
of
the
uncertainty
of
Humane
Resolutions
,
under
strong
inducements
to
Inconstancy
,
and
how
very
possible
it
is
even
for
sincere
men
to
be
staggered
,
nay
,
and
to
be
overcome
by
Temptations
,
which
they
think
themselves
sufficiently
guarded
against
by
their
Integrity
.
But
our
Saviour
knew
all
this
,
and
therefore
told
them
of
it
before-hand
,
and
used
the
consideration
of
the
weakness
of
the
Flesh
as
an
Argument
to
perswade
them
to
Watch
and
to
Pray
,
and
not
to
trust
meerly
to
a
willing
mind
,
or
a
sincere
disposition
;
he
produces
this
Argument
,
I
say
,
to
make
them
abate
of
their
confidence
,
and
use
more
diligence
,
that
they
might
be
prepared
by
their
own
care
,
and
by
the
grace
of
God
to
answer
the
occasion
that
was
at
hand
.
But
to
confirm
this
plain
Interpretation
,
As
the
willingness
of
the
Spirit
,
or
the
sincerity
of
these
men
expressed
it self
in
their
forward
undertaking
and
promising
to
do
as
they
ought
,
so
the
weakness
of
the
Flesh
discovered
it self
in
their
failing
to
perform
what
they
promised
,
whereby
they
made
good
the
Prediction
of
our
Saviour
,
that
they
would
be
all
offended
because
of
him
that
night
.
And
what
was
the
Reason
,
why
the
Flesh
prevailed
against
the
Spirit
?
Why
did
these
honest
Undertakers
fail
of
performance
?
Even
because
they
did
not
follow
their
Master's
Advice
,
they
did
not
Watch
and
Pray
;
for
had
they
used
this
means
,
they
had
not
failed
of
the
end
,
since
Jesus
himself
directed
them
to
use
this
Method
,
and
therefore
we
may
be
sure
it
would
have
been
sufficient
.
Wherefore
you
may
well
conclude
,
that
these
words
,
The
Spirit
indeed
is
willing
,
but
the
Flesh
is
weak
,
were
not
intended
here
for
an
excuse
of
their
not
watching
and
praying
,
but
as
a
reason
why
they
ought
to
do
so
,
and
consequently
as
an
aggravation
of
their
fault
in
not
doing
it
;
for
since
there
was
so
much
need
of
Vigilance
and
Devotion
,
they
were
the
more
to
blame
,
that
they
neglected
it
.
And
thus
I
have
given
you
,
as
I
am
persuaded
,
the
natural
and
genuine
sense
of
this
place
.
Now
there
are
two
Points
of
Instruction
which
I
shall
from
hence
commend
to
your
serious
thoughts
.
1.
That
we
look
well
to
it
,
that
we
be
sincere
and
honest
,
and
have
that
willing
Spirit
,
which
our
Saviour
acknowledged
and
commended
in
his
Apostles
.
2.
That
we
do
not
altogether
trust
to
our
present
sincerity
and
best
purposes
,
but
because
of
the
weakness
of
the
Flesh
,
that
we
watch
and
pray
,
and
thereby
guard
our selves
against
all
Temptations
.
1.
That
we
be
very
well
assured
of
our
own
sincerity
,
and
the
honesty
of
our
purposes
,
which
for
the
present
any
man
may
be
easily
assured
of
,
if
he
be
sincere
;
that
is
,
if
he
be
honestly
resolved
to
do
his
Duty
under
all
circumstances
of
Temptation
;
for
what
can
a
man
ever
arrive
to
an
assurance
of
,
if
not
of
his
own
present
intentions
?
Now
the
Argument
whereby
I
am
to
persuade
you
to
look
well
to
this
matter
,
is
of
very
great
force
,
and
it
is
so
plainly
offered
by
the
circumstances
of
this
Relation
,
that
there
is
no
avoiding
it
;
and
it
is
this
.
That
if
we
are
for
the
present
sincerely
and
honestly
disposed
,
we
have
some
Title
to
the
special
grace
and
savour
of
God
;
whereas
Hypocrites
and
insincere
Persons
have
none
at
all
:
For
this
was
that
,
for
which
our
Saviour
valued
his
Disciples
,
that
they
had
a
willing
Spirit
;
and
,
as
I
shall
shew
more
particularly
by
and
by
,
that
was
the
reason
why
he
watched
over
them
,
why
he
continually
instructed
them
,
why
he
explained
things
to
them
,
why
he
took
care
to
rectifie
their
mistakes
,
and
to
correct
their
faults
,
and
to
give
them
all
the
ways
of
improvement
,
because
they
were
honest
men
,
and
ever
intended
to
behave
themselves
like
honest
men
:
They
were
all
but
Judas
men
of
great
plainness
and
simplicity
,
teachable
and
willing
to
be
informed
of
the
Truth
,
open
and
free
in
their
behaviour
,
not
addicted
to
any
notorious
Vice
,
of
a
Religious
temper
and
disposition
,
and
every
way
fit
to
be
trained
up
to
the
perfection
of
Vertue
in
the
School
of
Christ
;
and
therefore
our
Saviour
took
a
particular
care
of
them
,
and
bore
with
all
their
Infirmities
,
Mistakes
,
and
Follies
,
till
he
had
brought
them
to
perfection
.
Whereas
Judas
,
whom
he
excepted
out
of
this
Commendation
,
Ye
are
clean
,
was
a
man
false
and
close
,
covetous
and
treacherous
,
and
for
the
compassing
of
his
ends
,
ready
for
any
mischief
;
he
was
a
Thief
,
and
kept
himself
a
follower
of
Jesus
longer
in
all
likelihood
than
he
would
have
done
otherwise
,
because
he
bore
the
bag
:
He
seemed
to
have
become
his
Disciple
at
first
for
no
other
reason
,
but
because
he
expected
to
have
been
some
great
Man
in
the
World
under
Jesus
,
whose
Miracles
had
convinced
him
that
he
was
the
Christ
;
but
when
by
the
constant
tenor
of
Christ's
Doctrine
,
and
by
his
Example
,
he
found
he
was
likely
to
be
deceived
in
that
expectation
of
worldly
Greatness
,
he
was
resolved
to
make
the
best
he
could
of
his
being
one
of
our
Lord's
Disciples
,
and
that
by
making
use
of
the
Opportunity
he
had
,
to
get
both
Money
and
Favour
from
the
Rulers
by
betraying
him
.
This
was
the
Character
of
Judas
,
whom
our
Lord
knew
full
well
before
he
betrayed
him
;
and
he
being
such
a
vicious
Hypocrite
,
so
great
a
Villain
as
he
was
,
Jesus
seemed
not
to
regard
him
at
all
,
nor
to
take
any
particular
care
of
him
,
but
did
e'ne
let
him
go
from
one
wickedness
to
another
,
till
he
came
to
utter
Ruin
;
and
for
what
reason
should
we
think
,
but
because
he
had
nothing
at
all
of
a
Spirit
of
Honesty
in
him
,
and
was
therefore
incapable
of
being
improved
in
any
degree
of
Vertue
.
This
,
I
say
,
is
the
Argument
,
whereby
I
would
recommend
to
all
men
that
simplicity
and
honesty
of
Spirit
which
was
discernible
in
the
rest
of
the
Apostles
,
whilest
though
they
were
but
very
imperfect
in
Religion
and
Vertue
,
in
comparison
to
what
they
were
afterwards
,
yet
our
Saviour
did
not
cast
them
off
for
every
fault
they
were
guilty
of
,
for
every
mistake
they
were
under
,
but
rather
was
very
tender
of
them
,
and
took
all
Opportunities
to
set
them
right
when
they
were
wrong
,
and
to
lead
them
from
one
degree
of
Vertue
and
Goodness
to
another
,
till
at
length
they
became
Teachers
of
Truth
,
and
Examples
of
Piety
to
all
the
World.
And
this
I
believe
verily
is
the
meaning
of
those
words
of
our
Saviour
that
occur
in
the
Sixth
Chapter
of
St.
John
,
and
in
other
places
,
that
Jesus
would
not
cast
away
those
that
the
Father
had
given
him
,
(
i.
e.
)
Men
of
honest
Minds
,
and
sincere
Dispositions
;
these
words
alluding
to
what
is
commonly
seen
amongst
us
,
of
a
Father's
committing
a
Child
of
probity
and
a
towardly
Disposition
,
to
a
skilful
Master
,
to
be
Educated
and
Improved
by
him
,
and
his
expecting
a
good
account
of
him
at
last
:
And
therefore
said
our
Saviour
,
John
17.12
.
Of
those
thou
hast
given
me
,
or
committed
to
my
care
,
I
have
lost
none
,
but
the
Son
of
perdition
,
(
i.
e.
)
Judas
had
utterly
fallen
off
,
and
miscarried
,
because
he
was
a
man
of
a
Reprobate
disposition
;
but
of
those
that
God
had
committed
to
him
,
(
i.
e.
)
men
of
teachable
and
willing
Spirits
,
he
had
lost
none
,
although
they
had
a
great
many
failings
,
and
were
often
in
very
great
danger
.
But
I
am
to
make
out
this
Point
from
the
circumstances
of
the
story
in
this
Chapter
and
elsewhere
,
which
affords
a
remarkable
instance
of
it
in
St.
Peter
,
to
wit
,
how
great
is
the
care
of
God
over
a
sincere
man
to
save
him
from
utter
miscarrying
,
notwithstanding
many
blameable
defects
.
And
I
the
rather
shall
instance
in
St.
Peter
,
because
upon
every
notable
Occasion
of
instructing
the
rest
of
his
Disciples
,
our
Saviour
still
addressed
himself
to
St.
Peter
;
not
that
the
rest
were
unconcerned
,
but
that
he
was
most
of
all
concerned
,
because
he
most
of
all
needed
his
Instructions
and
Admonitions
,
as
you
will
plainly
see
.
'T
is
true
,
he
had
many
notable
good
Qualities
,
wherein
he
excelled
the
rest
;
for
in
quickness
of
Apprehension
,
in
boldness
of
Spirit
,
in
concern
for
his
Master
,
in
Activity
and
Industry
,
in
forward
Undertaking
,
and
in
contempt
of
Danger
,
he
seemed
to
out-do
all
his
Brethren
.
But
this
forward
,
vigorous
,
and
active
Man
made
more
falls
,
as
far
as
we
can
find
,
than
any
other
of
the
Apostles
did
;
but
being
also
sincere
and
honest
,
he
was
therefore
more
watched
,
and
particularly
instructed
than
the
rest
.
And
I
cannot
but
observe
this
by
the
way
,
that
the
reason
why
our
Saviour
address'd
himself
in
particular
to
Peter
,
so
much
oftner
,
than
to
the
rest
of
the
Apostles
,
was
not
that
he
gave
him
a
more
singular
Power
and
Authority
than
he
did
the
rest
,
but
because
being
a
man
of
a
more
forward
and
active
Spirit
,
than
all
the
rest
,
in
doing
well
,
he
commonly
did
better
;
in
doing
ill
,
he
mostly
did
worse
than
the
rest
,
which
is
a
sufficient
account
of
that
particular
application
of
our
Saviour
to
him
,
either
in
commending
or
reproving
him
.
And
thus
when
Peter's
forwardness
of
Spirit
led
him
to
speak
well
,
before
any
of
his
Brethren
were
ready
,
as
when
he
confessed
that
Jesus
was
the
Son
of
the
living
God
,
that
being
what
they
all
assented
to
,
Jesus
in
commending
him
,
commended
all
,
in
encouraging
him
,
he
encouraged
all
;
and
though
he
alluded
to
his
Name
in
particular
,
by
saying
,
Thou
art
Peter
,
yet
that
which
followed
,
and
upon
this
Rock
will
I
build
my
Church
,
and
the
gates
of
Hell
shall
not
prevail
against
it
,
was
equally
a
commendation
and
encouragement
of
the
Faith
of
the
rest
,
and
of
their
professing
that
Faith
,
upon
which
the
Church
was
to
be
founded
so
surely
,
that
it
should
never
be
destroyed
.
So
likewise
when
he
rebuked
his
Master
,
for
fore-telling
what
he
must
suffer
,
and
had
that
severe
Reprimand
from
him
,
Get
thee
behind
me
,
Satan
,
for
thou
savourest
not
the
things
that
be
of
God
,
&c.
Neither
was
this
spoken
so
particularly
to
him
,
as
not
to
extend
to
the
rest
;
it
was
said
also
for
their
Reproof
and
Instruction
,
who
were
as
unwilling
as
Peter
,
that
Jesus
should
die
an
ignominious
Death
;
and
as
ignorant
as
he
,
what
wise
and
good
ends
Divine
Providence
would
bring
about
by
it
.
Wherefore
I
mention
Peter
rather
than
any
one
of
the
rest
of
the
Disciples
,
as
an
Instance
,
how
a
good
and
honest
Heart
,
a
sincere
Mind
,
or
(
as
it
is
called
in
the
Text
)
a
willing
Spirit
;
how
this
,
I
say
,
puts
a
man
under
the
special
Care
and
Protection
of
Divine
Grace
,
because
this
very
Admonition
of
the
Text
,
though
intended
to
all
,
was
particularly
directed
to
Peter
;
and
it
is
very
remarkable
how
our
Saviour
,
like
a
watchful
and
prudent
Guide
,
took
all
Opportunities
to
set
him
right
.
For
,
1.
It
is
plain
that
Peter
was
one
who
presumed
more
than
enough
upon
the
strength
of
his
own
Resolutions
:
He
it
was
,
that
upon
our
Lord
's
fore-telling
the
dangerous
Temptation
that
was
near
,
did
with
some
confidence
in
himself
make
this
boast
,
Though
all
men
should
be
offended
because
of
thee
,
yet
will
I
never
be
offended
;
and
though
I
should
die
with
thee
,
yet
will
I
not
deny
thee
.
Which
was
no
doubt
spoken
also
with
a
very
honest
intent
and
purpose
,
as
it
was
by
the
rest
of
the
Apostles
,
who
followed
his
Example
;
he
was
no
Hypocrite
,
or
Villain
in
what
he
said
,
as
Judas
was
,
but
meant
all
that
he
promised
,
and
at
that
time
verily
believed
,
that
he
should
be
as
good
as
his
word
,
whilest
Judas
was
at
that
Minute
bent
to
betray
him
.
But
this
honest
Man
wanted
experience
of
himself
,
and
presumed
too
fast
upon
his
own
Ability
,
and
therefore
our
Lord
took
this
Occasion
to
lay
a
Foundation
in
him
,
of
a
better
understanding
of
himself
,
for
he
said
unto
him
,
Wilt
thou
lay
down
thy
life
for
my
sake
?
Verily
I
say
unto
thee
,
the
Cock
shall
not
crow
,
till
thou
hast
denyed
me
thrice
.
A
seasonable
intimation
it
was
,
that
his
Master
in
the
very
heighth
of
his
confidence
,
should
tell
him
,
That
he
would
thrice
deny
him
,
before
the
next
day
was
well
begun
:
And
this
forewarning
,
together
with
the
experience
of
his
own
infirmity
afterward
,
no
doubt
served
to
make
him
ever
after
a
more
considerate
and
watchful
man
,
and
tended
to
add
modesty
and
humility
to
his
other
good
qualities
.
2.
If
we
go
a
little
farther
,
we
find
him
sleeping
with
the
rest
of
the
Disciples
,
though
our
Lord
had
left
them
to
pray
that
they
might
not
enter
into
temptation
:
And
that
when
Jesus
came
and
found
them
asleep
,
he
said
unto
Peter
who
had
undertaken
so
much
before
,
What
could
ye
not
watch
with
me
one
hour
:
watch
and
pray
that
ye
enter
not
into
temptation
;
the
spirit
indeed
is
willing
,
but
the
flesh
is
weak
.
By
which
words
he
gave
him
fully
to
understand
,
that
he
was
not
acquainted
with
his
own
Infirmities
,
and
had
not
that
sense
of
the
necessity
of
watchfulness
and
prayer
,
which
he
ought
to
have
had
at
that
time
.
3.
It
was
but
a
little
while
after
,
that
Judas
conducted
the
Officers
and
Soldiers
,
that
were
sent
by
the
High-Priest
to
take
Jesus
;
and
when
they
had
laid
hands
on
him
,
Peter's
forward
spirit
led
him
into
another
mistake
:
He
drew
his
sword
and
struck
a
Servant
of
the
High-Priest
,
and
smote
off
his
ear
:
Which
though
well
meant
in
zeal
for
his
Master
,
was
yet
an
undutiful
resistance
of
Authority
,
and
betrayed
a
rash
anger
.
But
neither
did
our
Saviour
leave
him
here
without
that
admonition
,
which
was
necessary
to
make
him
wiser
and
better
.
Then
said
Jesus
unto
him
,
Put
up
thy
sword
again
into
its
place
,
for
all
they
that
take
the
sword
,
shall
perish
by
the
sword
:
thinkest
thou
,
that
I
cannot
now
pray
to
my
Father
,
and
he
shall
presently
give
me
more
than
twelve
Legions
of
Angels
?
But
how
then
will
the
Scripture
be
fulfilled
,
that
thus
it
must
be
?
4.
That
tryal
of
him
,
that
followed
immediately
,
almost
,
at
the
High-Priest's
Hall
,
shewed
him
to
be
as
yet
a
very
imperfect
man
,
and
one
that
wanted
that
resolution
which
he
thought
himself
a
Master
of
.
Indeed
,
he
shewed
a
little
more
courage
than
the
rest
of
his
Brethren
,
inasmuch
as
they
fled
upon
their
Master's
being
apprehended
,
but
he
followed
at
a
distance
to
observe
the
event
;
but
this
served
only
to
entangle
him
in
a
more
shameful
fault
than
theirs
,
that
ran
clear
away
,
even
to
the
denying
of
his
Lord
thrice
,
and
the
last
time
with
imprecations
;
he
that
had
so
forwardly
confessed
in
the
Name
of
the
rest
,
that
Jesus
was
the
Son
of
God
;
he
that
but
a
few
hours
before
had
so
vehemently
declared
,
that
he
would
rather
die
with
his
Master
,
than
deny
him
,
when
now
he
saw
him
brought
like
a
Criminal
into
the
High-Priest's
Hall
,
altered
from
what
he
was
before
,
and
his
Faith
began
to
fail
.
It
is
not
improbable
,
that
he
had
some
hope
his
Master
would
deliver
himself
out
of
their
hands
by
some
Miracle
,
because
he
sat
among
the
servants
,
to
see
the
end
:
But
yet
the
danger
was
so
apparent
,
that
he
wanted
courage
to
own
him
till
the
end
was
come
,
and
so
denyed
him
:
And
while
he
spake
his
last
words
of
denyal
,
the
Cock
crew
:
And
the
Lord
turned
and
looked
upon
Peter
,
Luke
22.61
.
Not
throwing
off
all
farther
care
of
him
,
notwithstanding
so
foul
a
miscarriage
:
And
Peter
remembred
the
words
of
the
Lord
,
how
he
had
said
to
him
,
Before
the
Cock
crow
,
thou
shalt
deny
me
thrice
:
And
he
went
out
,
and
wept
bitterly
.
That
which
I
have
been
driving
at
all
this
time
,
is
to
shew
a
notable
example
of
the
weakness
of
the
flesh
,
in
a
man
very
apt
to
be
confident
of
himself
,
and
withal
,
of
the
watchful
care
of
our
Saviour
to
correct
him
,
and
set
him
right
,
and
that
because
he
had
a
willing
spirit
,
an
honest
and
sincere
disposition
,
void
of
malice
and
falshood
,
and
was
ever
desirous
to
know
the
truth
,
and
to
do
his
duty
.
Therefore
said
our
Saviour
to
him
,
just
before
his
last
conflict
,
Luk.
22.31
,
32.
Simon
,
Simon
,
behold
Satan
hath
desired
to
have
you
,
that
he
may
fift
you
as
wheat
;
but
I
have
prayed
for
thee
,
that
thy
faith
fail
not
.
For
the
Tempter
understood
Peter's
composition
,
how
much
chaff
was
mingled
with
the
wheat
,
and
what
were
the
inconveniences
of
his
temper
,
and
desired
nothing
more
than
full
liberty
to
make
use
of
them
,
for
the
overturning
of
all
his
good
qualities
:
But
said
Jesus
,
I
have
prayed
for
thee
,
that
thy
faith
fail
not
;
and
when
thou
art
converted
,
strengthen
thy
brethren
:
(
i.
e.
)
When
thou
art
satisfied
what
a
great
many
things
are
to
be
mended
in
thy self
,
and
that
those
infirmities
of
thine
,
which
at
present
thou
art
not
aware
of
,
had
like
to
have
been
thy
utter
ruin
,
but
withal
that
thou
hast
escaped
through
the
Grace
of
God
;
when
thou
art
grown
wiser
,
and
more
established
in
all
kind
of
goodness
,
then
do
thou
strengthen
thy
Brethren
,
be
careful
of
all
sincere
persons
that
labour
under
Infirmities
,
as
I
have
been
of
thee
,
take
care
to
improve
that
which
is
good
in
them
,
and
to
secure
them
all
thou
canst
,
against
all
their
Infirmities
.
Thus
much
concerning
the
great
advantage
of
sincerity
,
that
it
doth
entitle
a
man
to
the
special
favour
and
protection
of
God
;
and
so
what
we
are
to
learn
by
all
,
is
to
lay
this
Foundation
of
well-doing
,
which
our
Saviour
acknowledged
and
commended
in
his
Apostles
;
that
is
,
a
willing
mind
,
and
an
honest
disposition
;
for
then
we
are
in
a
condition
to
be
watched
over
by
the
Divine
Grace
.
But
having
shewn
how
valuable
in
the
sight
of
God
is
a
willing
spirit
,
and
an
honest
mind
,
I
proceed
in
the
Second
place
,
to
urge
our
Saviour's
exhortation
;
and
that
is
,
notwithstanding
this
to
watch
and
to
pray
,
that
we
enter
not
into
temptation
;
for
though
the
spirit
be
willing
,
yet
the
flesh
is
weak
:
For
if
sincerity
could
of
it self
support
a
man
without
any
farther
care
and
help
,
we
had
never
heard
of
the
drunkenness
of
Noah
and
Lot
,
the
murder
and
adultery
of
David
,
and
the
fall
of
Peter
;
we
had
never
met
with
any
instances
of
the
weakness
of
human
Nature
in
men
very
honestly
disposed
,
whose
examples
shew
us
the
necessity
of
watchfulness
and
prayer
,
the
means
we
are
directed
by
our
Saviour
to
use
;
and
if
we
do
use
these
means
,
if
we
do
set
the
advantage
of
care
and
prayer
against
the
inconvenience
of
human
frailty
,
we
shall
never
fall
.
For
it
was
not
only
for
the
instruction
of
St.
Peter
,
that
our
Lord
gave
the
exhortation
of
the
Text
,
to
watch
and
pray
,
but
for
the
instruction
of
all
the
rest
of
the
Apostles
;
and
not
for
their
instruction
only
,
but
it
was
for
ours
also
in
all
Ages
,
that
he
left
this
direction
with
them
.
They
were
not
always
to
expect
,
that
the
special
Grace
of
God
would
attend
them
,
and
either
keep
them
from
great
faults
,
or
set
them
right
again
after
their
miscarryings
,
while
they
neglected
to
acquaint
themselves
with
their
own
hearts
,
and
to
take
care
of
their
actions
,
and
to
seek
the
assistance
of
God's
Spirit
:
And
we
much
less
,
who
have
been
longer
under
the
guidance
of
God's
Grace
,
than
they
had
been
,
even
from
our
infancy
,
ever
since
we
were
baptized
,
and
taken
into
the
Covenant
of
Grace
,
who
have
also
had
the
instructions
of
their
examples
,
and
the
use
and
benefit
of
our
Lord's
admonitions
to
them
,
and
have
been
guilty
of
more
neglects
and
miscarryings
,
than
they
were
,
who
moreover
have
been
educated
to
a
more
perfect
understanding
of
the
Doctrine
and
Nature
of
Christianity
,
than
as
yet
they
had
attained
to
;
under
these
circumstances
we
are
not
to
expect
the
watchful
care
of
God's
Spirit
over
us
,
to
lead
us
out
of
temptation
,
and
to
deliver
us
from
evil
,
if
we
do
not
watch
our selves
,
and
to
watchfulness
add
prayer
,
that
we
enter
not
into
temptation
:
We
are
not
to
trust
to
our
general
good
purposes
,
and
honest
ways
,
but
to
remember
the
weakness
of
our
flesh
,
(
i.
e.
)
the
unsteadiness
of
our
purposes
,
the
mutability
of
our
affections
,
the
deceitfulness
of
our
hearts
,
and
therefore
to
supply
all
our
defects
with
what
diligence
and
circumspection
we
can
,
and
in
doing
all
this
,
to
be
very
earnest
in
our
Prayers
,
that
God
would
crown
all
with
his
Grace
:
This
is
the
way
to
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
.
And
we
are
undoubtedly
safe
,
if
we
continually
keep
our selves
under
the
wings
of
his
Grace
,
and
put
our selves
under
his
protection
by
watchfulness
and
prayer
;
For
the
effectual
fervent
Prayer
of
a
righteous
man
availeth
much
:
It
availeth
much
for
another
,
much
more
for
himself
;
it
availeth
much
for
the
procuring
of
temporal
blessings
,
much
more
for
spiritual
and
eternal
:
God
does
not
always
crown
the
industry
of
a
man
in
his
labouring
for
the
good
things
of
this
World
,
with
desired
success
;
and
sometimes
he
sends
them
to
the
lazy
,
and
bestows
them
upon
those
that
never
pray
:
But
the
most
necessary
things
,
a
good
mind
,
the
best
wisdom
,
the
improvements
of
the
Soul
,
he
ever
gives
to
the
diligent
,
and
to
those
that
depend
upon
him
by
Prayer
,
and
never
otherwise
:
And
this
is
a
plain
conviction
,
that
if
we
are
barren
and
unfruitful
in
the
knowledge
of
God
,
if
we
make
no
progress
in
Virtue
,
nor
move
at
all
towards
Perfection
,
it
is
our
own
fault
,
who
have
so
ready
a
way
to
gain
that
help
from
God
,
which
will
not
fail
to
better
our
Natures
,
and
to
strengthen
us
in
every
good
work
,
and
to
deliver
us
from
temptation
.
I
have
already
told
you
,
how
vain
a
thing
it
is
to
plead
frailty
and
infirmity
,
for
not
watching
and
praying
,
since
for
that
very
reason
our
Saviour
directs
us
to
watchfulness
and
prayer
,
because
altho'
the
spirit
is
willing
,
yet
the
flesh
is
weak
:
And
it
is
to
as
little
purpose
to
make
the
same
plea
for
those
miscarriages
,
that
are
the
effects
of
our
infirmity
,
since
there
is
this
to
make
them
the
effects
of
wilfulness
too
,
that
we
have
neglected
to
consider
our
own
weakness
,
and
to
go
to
God
for
help
:
And
what
should
be
more
easie
and
natural
,
than
for
a
frail
Creature
to
have
recourse
to
the
Fountain
of
his
being
,
and
the
Author
of
all
good
,
the
God
of
Power
and
Mercy
,
for
a
supply
of
his
own
defects
?
We
are
not
therefore
excusable
,
if
we
do
it
not
constantly
and
earnestly
,
when
so
much
depends
upon
it
.
I
have
but
one
Motive
more
to
lay
before
you
,
but
that
methinks
a
very
prevailing
one
;
and
that
is
,
that
our
blessed
Master
himself
,
in
whom
there
was
no
sin
,
nor
sinful
infirmity
,
he
,
I
say
,
himself
,
who
so
little
needed
any
other
strength
but
his
own
,
practised
that
Advice
which
he
gave
to
his
Disciples
,
he
watched
and
prayed
when
the
hour
of
temptation
was
coming
on
,
whilst
his
Disciples
threw
away
their
time
,
and
we
see
the
different
effects
of
their
different
behaviour
:
Our
Lord
witnessed
a
good
Confession
,
but
his
slothful
Disciples
fled
away
shamefully
;
and
Peter
the
most
forward
of
all
a
little
before
,
miscarryed
the
most
shamefully
of
all
,
and
denyed
his
Master
:
A
very
instructing
example
to
shew
us
,
how
much
depends
upon
Prayer
,
and
how
unreasonable
a
thing
it
is
to
complain
of
the
Infirmities
of
our
Natures
,
and
the
difficulty
of
standing
against
temptations
,
when
we
have
so
ready
,
but
withal
so
necessary
a
means
of
relief
,
that
Jesus
himself
made
use
of
it
.
And
surely
one
main
reason
why
he
he
did
so
,
was
that
we
might
be
instructed
by
his
examples
,
how
we
ought
to
fortifie
our selves
against
the
temptations
of
the
World
:
He
was
tempted
for
us
,
because
we
also
were
to
be
tempted
,
and
he
prayed
under
his
temptation
for
our
sakes
too
,
that
we
might
learn
of
him
the
way
to
overcome
temptations
,
and
to
be
always
prepared
against
them
.
Let
us
therefore
(
my
Brethren
)
remember
the
words
of
our
Lord
Jesus
,
Watch
and
pray
,
that
ye
enter
not
into
temptation
:
let
us
also
remember
the
example
of
our
Lord
,
who
himself
watched
and
prayed
,
though
he
of
all
men
that
ever
lived
,
least
needed
any
assistance
against
temptation
:
Let
us
enter
into
the
Church
,
and
frequent
the
Publick
Prayers
,
and
let
us
enter
into
our
Closets
,
and
never
omit
our
Prayers
to
God
in
secret
:
For
by
every
such
omission
,
we
loose
an
opportunity
for
our
Souls
,
we
weaken
our
dependance
upon
God
,
we
lie
more
open
to
danger
from
within
and
from
without
,
and
have
made
one
step
more
backward
,
and
are
farther
from
the
Grace
of
God.
In
a
word
,
let
us
purge
our selves
from
all
insincerity
and
hypocrisie
,
and
be
sure
that
we
do
not
suffer
the
guilt
of
any
wilful
sin
to
lie
upon
us
,
and
ever
keep
our selves
from
presumptuous
sin
;
and
to
this
general
habit
of
honesty
,
let
us
add
a
jealousie
over
our selves
,
doing
like
those
that
depend
upon
the
Grace
and
Providence
of
God
;
for
if
we
continue
thus
doing
we
shall
not
fall
,
and
that
because
God
is
our
help
,
who
is
not
wanting
to
prevent
us
by
his
Grace
,
and
will
therefore
never
fail
to
follow
us
with
it
,
whilst
we
walk
in
his
ways
,
and
study
to
please
him
in
all
things
,
and
humbly
depend
upon
him
for
our
Safety
in
this
World
,
and
our
Salvation
in
the
World
to
come
.
The
Fifth
Sermon
.
MATTH.
IV.
10.
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
HERE
are
two
Rules
to
be
observed
:
-
I.
To
worship
and
serve
God.
-
II.
To
worship
and
to
serve
him
only
.
And
these
are
Rules
of
both
Testaments
,
and
in
truth
Laws
of
Nature
,
and
therefore
they
that
violate
them
are
without
excuse
.
My
design
is
,
to
lay
before
you
some
of
the
principal
Duties
prescribed
in
these
Rules
,
with
the
sins
that
are
opposed
to
them
.
Now
in
the
first
place
,
to
worship
God
is
to
honour
him
as
God
,
which
consists
chiefly
in
two
things
,
viz.
In
a
right
esteem
of
him
,
and
in
the
expression
of
it
.
1.
In
the
esteem
,
(
i.
e.
)
in
believing
God
to
be
the
Soveraign
Being
,
infinite
in
all
perfections
,
in
duration
,
in
wisdom
and
in
power
,
and
above
all
in
goodness
;
from
hence
it
is
,
that
affections
suitable
to
such
an
esteem
of
God
are
also
Worship
,
because
they
are
the
most
real
acknowledgments
of
the
Divine
Attributes
:
He
that
trusts
in
the
wisdom
and
power
of
God
,
more
than
in
all
the
world
besides
,
ascribes
to
him
the
honour
of
infinite
wisdom
and
power
;
he
that
fears
his
displeasure
and
trembles
at
his
word
,
gives
him
the
honour
of
his
infinite
holiness
;
he
that
loves
him
above
all
things
,
doth
thereby
effectually
confess
his
infinite
goodness
:
By
such
apprehensions
of
God
,
and
disposition
towards
him
,
we
worship
him
in
our
Hearts
and
Souls
.
2.
As
to
the
outward
worship
of
god
,
it
consists
in
such
actions
,
as
either
by
God
himself
,
or
by
the
common
consent
of
Mankind
,
or
by
the
nature
of
the
thing
,
are
made
expressions
of
Divine
Honour
,
and
of
the
worship
of
the
Heart
.
Sacrifices
have
been
ever
esteemed
marks
of
Divine
Honour
,
given
to
that
Being
to
whom
they
were
offered
;
and
God
appropriated
them
to
himself
in
the
Covenant
he
made
with
his
own
People
,
He
that
sacrificeth
unto
any
God
,
save
unto
the
Lord
only
,
he
shall
be
utterly
destroyed
,
Exod.
22.20
.
Whether
Sin-offerings
,
or
Thank-offerings
,
they
were
testimonies
and
declarations
of
God's
Soveraignty
,
that
he
was
Lord
of
all
,
and
the
Giver
of
all
,
to
whom
all
praise
and
obedience
was
due
.
For
this
reason
the
Christian
Worship
,
which
knows
no
Sacrifice
for
Sin
,
but
that
which
was
never
to
be
offered
but
once
,
and
which
has
taken
away
the
slaying
of
Beasts
,
and
the
killing
of
Birds
;
the
Christian
Worship
it self
,
I
say
,
is
called
a
Sacrifice
:
By
him
,
says
the
Apostle
,
(
i.
e.
)
by
Christ
,
let
us
offer
the
sacrifice
of
praise
to
God
continually
,
Heb.
13.15
.
For
though
the
gross
Sacrifices
were
left
off
,
yet
there
was
an
incommunicable
Worship
of
God
that
remained
,
viz.
the
more
spiritual
Sacrifices
of
Prayer
and
Thanksgiving
,
which
were
the
true
meaning
of
the
Sacrifices
before
Christianity
,
and
therefore
a
more
excellent
Worship
than
they
:
For
Sacrifices
were
but
the
Rites
and
Ceremonies
of
Prayer
and
Thanksgiving
;
a
Sacrifice
for
Sin
,
was
but
the
outward
Rite
of
calling
upon
God
for
Mercy
;
a
Sacrifice
of
Praise
,
was
but
the
outwaid
Rite
of
offering
Praise
;
and
therefore
Prayer
and
Thanksgiving
are
proper
expressions
of
Divine
Honour
,
inasmuch
as
they
are
in
effect
the
same
with
Sacrifices
;
and
indeed
a
more
excellent
Worship
,
than
what
was
anciently
called
by
that
name
.
And
there
are
these
two
things
,
which
make
them
to
be
proper
expressions
of
honouring
God
,
as
God.
1.
The
matter
of
Religious
Invocation
,
which
is
either
to
pray
to
God
;
of
to
give
him
thanks
for
those
things
which
he
only
can
give
,
and
for
every
thing
which
we
either
need
,
or
have
received
,
and
this
makes
Prayer
and
Thanksgiving
to
be
an
acknowledgment
of
God's
Omnipotence
,
Soveraignty
,
and
Infinite
Goodness
.
2.
Our
calling
upon
him
at
all
times
,
and
in
all
places
,
which
is
a
clear
acknowledgment
of
his
Omnipresence
,
and
Infinite
Knowledge
.
And
hence
it
is
that
hearing
of
Prayer
is
one
of
those
Titles
,
wherewith
the
Psalmist
addressed
himself
to
God
,
Psalm
65.2
.
And
thou
that
hearest
Prayer
,
unto
thee
shall
all
flesh
come
.
For
when
we
speak
to
an
invisible
Being
,
we
can
have
no
assurance
that
we
are
heard
,
but
only
this
assurance
,
that
the
Being
is
every-where
present
,
and
therefore
though
we
see
him
not
,
yet
we
know
that
he
is
with
us
,
and
our
Prayer
is
not
lost
.
And
they
are
these
two
things
,
each
of
which
distinguishes
that
which
in
Religion
we
call
Prayer
and
Thanksgiving
,
from
asking
benefits
of
one
another
,
and
giving
thanks
for
benefits
received
;
that
the
latter
supposes
a
limited
power
,
the
former
an
absolute
power
over
all
things
,
and
is
expressed
very
often
by
desiring
such
things
of
God
,
as
he
only
can
bestow
.
And
again
when
we
ask
fit
things
of
one
another
,
it
is
within
the
lines
of
civil
communication
,
by
speaking
,
if
present
,
by
messages
,
if
absent
;
but
when
we
speak
to
God
,
we
speak
to
an
invisible
Being
,
whom
we
therefore
acknowledge
to
be
every-where
present
.
And
in
these
two
things
,
that
is
,
in
Prayer
and
Thanksgiving
,
or
to
include
both
in
one
expression
,
in
Religious
Invocation
,
the
Substance
of
Divine
Worship
consists
,
and
all
other
instances
of
it
may
be
reduced
to
this
:
Thus
it
is
an
Act
of
Divine
Worship
,
to
dedicate
,
or
set
apart
Places
for
Prayer
and
Thanksgiving
;
for
the
erecting
of
Houses
for
the
Service
of
an
invisible
Being
,
is
an
acknowledgment
of
his
Omnipresence
,
no
less
then
calling
upon
him
there
.
Thus
bodily
Adoration
,
Bowing
,
Kneeling
,
or
Prostrating
,
are
Acts
of
Divine
Worship
also
,
when
they
are
paid
to
an
invisible
Being
,
because
they
too
suppose
the
presence
of
it
every-where
,
to
receive
those
outward
Honours
,
and
to
take
notice
of
them
.
And
all
this
together
,
is
that
which
we
call
the
immediate
Worship
of
God
;
because
it
is
all
an
address
or
application
to
him
:
This
is
what
we
commonly
mean
by
Religious
Worship
,
though
in
a
larger
sence
all
Piety
may
be
so
called
,
and
he
that
obeys
God
in
all
things
,
worships
him
,
because
he
makes
an
effectual
acknowledgment
of
all
the
Divine
Attributes
.
2.
Since
we
know
what
it
is
to
worship
God
,
nothing
should
be
more
easie
,
than
to
understand
that
other
Rule
,
mainly
intended
in
the
words
of
the
Text
,
That
God
only
is
to
be
worshipped
:
Thou
shalt
worship
the
Lord
thy
God
,
and
him
ONLY
shalt
thou
serve
:
(
i.
e.
)
Infinite
Perfection
is
to
be
attributed
to
him
only
,
Infinite
Knowledge
,
or
Power
,
or
Goodness
,
or
Presence
,
or
Dominion
is
to
be
ascribed
to
him
only
;
he
only
is
to
be
loved
and
reverenced
and
trusted
in
above
all
things
,
and
to
be
absolutely
obeyed
;
to
him
alone
we
are
to
perform
those
Acts
of
Worship
,
which
imply
any
part
of
that
acknowledgment
;
and
therefore
to
none
but
him
are
Religious
Supplications
,
and
Intercessions
with
Thanksgivings
to
be
offered
;
besides
him
no
other
invisible
Being
ought
to
be
addressed
unto
by
us
:
To
him
only
we
are
to
pay
those
bodily
Adorations
of
Kneeling
,
Bowing
,
and
Falling-down
,
which
are
properly
Religious
;
that
is
,
which
accompany
and
go
along
with
Prayer
or
Thanksgiving
,
or
any
acknowledgment
of
a
Divine
Perfection
;
we
are
to
give
to
no
other
Being
in
the
World
that
outward
Worship
,
which
by
all
the
circumstances
of
it
,
is
Religious
,
or
a
signification
of
the
least
Divine
Honour
.
Upon
these
grounds
I
intend
to
build
,
and
now
I
shall
proceed
to
shew
what
those
sins
are
,
which
manifestly
oppose
and
contradict
these
Rules
;
and
they
may
,
I
think
,
be
reduced
to
these
two
,
Atheism
,
and
Idolatry
.
First
,
Atheism
,
of
which
there
are
two
sorts
properly
so
called
:
Either
,
I.
Not
believing
that
there
is
a
God
:
Or
,
II.
Not
worshipping
him
.
1.
Not
believing
a
God
;
that
is
,
an
invisible
Spiritual
Being
,
which
is
the
cause
of
all
things
;
and
this
is
that
which
is
commonly
understood
by
Atheism
,
to
deny
the
very
Being
of
a
God
,
which
as
it
is
the
highest
stupidity
,
and
the
greatest
corruption
imaginable
of
a
Man's
Understanding
,
so
it
is
fundamentally
opposite
to
all
pretences
of
Religion
and
Worship
,
which
supposes
the
Being
of
God
;
of
God
I
say
,
that
is
,
of
a
spiritual
and
invisible
Being
,
which
knows
and
understands
,
which
can
do
all
things
,
and
upon
which
all
other
things
depend
.
But
2.
There
is
another
sort
of
Atheism
truly
so
called
,
which
consists
with
a
Belief
of
the
being
of
God
;
or
at
least
doth
not
stand
in
a
direct
denial
of
his
Being
,
and
that
is
,
not
worshipping
him
:
He
that
doth
not
worship
God
before
Men
,
is
an
Atheist
to
the
World
;
and
he
that
worships
him
not
at
all
,
is
an
Atheist
before
the
World
,
and
in
the
sight
of
God
too
:
and
there
is
no
reason
to
question
,
but
he
that
is
the
one
,
is
the
other
too
.
Every
wicked
Man
though
he
professeth
Religion
,
and
worships
God
,
may
indeed
be
called
a
Practical
Atheist
,
because
he
lives
,
as
if
there
were
no
God.
But
he
that
is
grown
to
that
degree
of
impiety
,
as
to
make
no
acknowledgment
of
him
by
appearing
in
his
Worship
,
is
much
more
so
,
and
doth
in
effect
renounce
his
Maker
before
the
World
,
and
it
cannot
be
more
truly
said
of
any
one
,
than
of
such
a
Man
,
that
he
lives
without
God
in
the
World.
And
therefore
,
although
the
Epicurean
Sect
acknowledged
the
Being
of
a
God
,
yet
because
they
denyed
his
Providence
,
and
took
away
all
the
Foundations
of
worshipping
him
,
they
were
by
all
men
of
sense
called
Atheists
:
This
however
is
also
directly
opposite
to
the
Rule
we
are
upon
,
Thou
shalt
worship
the
Lord
thy
God.
But
2.
Idolatry
is
opposed
to
it
likewise
,
and
this
is
that
impiety
,
which
the
Rule
was
chiefly
designed
against
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
Idolatry
is
a
Term
in
Religion
or
Divinity
,
to
which
we
must
give
that
sense
in
which
the
Scripture
uses
it
,
and
I
think
all
are
agreed
,
this
to
be
the
sense
of
it
there
,
That
it
is
the
giving
of
any
Divine
Worship
to
a
Creature
:
(
i.
e.
)
any
part
of
that
Worship
which
is
due
to
God
only
;
and
therefore
these
words
are
a
Rule
against
all
Idolatry
whatsoever
,
Thou
shalt
worship
the
Lord
thy
God
,
&c.
Now
,
1.
All
honour
which
is
done
to
any
invisible
Being
,
besides
God
,
by
formal
Invocation
of
it
,
or
calling
upon
it
,
must
therefore
necessarily
be
Idolatry
,
because
it
ascribes
in
the
very
Nature
of
the
Act
Omnipresence
to
it
,
which
is
a
Divine
Perfection
.
2.
All
the
external
Honours
done
to
any
such
Beings
,
which
refer
to
that
Service
are
also
Idolatrous
,
because
they
are
significations
of
Divine
Honour
also
,
and
therefore
Dedicating
Churches
and
Altars
to
them
,
Bowing
,
Kneeling
,
Prostrating
,
burning
Incense
,
and
the
like
Religious
Rites
performed
to
them
,
are
Idolatry
.
3.
Any
Service
paid
to
a
created
Being
,
that
is
either
visible
or
invisible
,
seen
or
not
seen
,
present
or
absent
,
which
Service
doth
imply
that
thing
to
be
God
,
or
ascribes
any
Divine
Attribute
to
it
,
or
much
more
that
Service
,
which
in
all
circumstances
is
the
very
same
with
what
is
given
to
God
himself
;
this
also
must
necessarily
be
an
Idolatrous
Service
.
4.
The
Worship
of
an
Image
,
or
any
visible
Representation
of
any
thing
whatsoever
,
must
be
Idolatrous
;
for
if
it
be
worshipped
as
the
Representation
of
a
Creature
,
it
cannot
'scape
being
so
,
if
there
were
no
more
in
it
,
than
that
Religious
Worship
is
not
to
be
given
to
the
Original
:
But
if
it
be
the
pretended
Image
of
the
Deity
,
the
Worship
of
it
is
Idolatrous
Worship
;
and
the
reason
is
plain
,
because
it
is
set
there
to
receive
that
external
Worship
at
least
,
which
is
due
to
that
invisible
Being
,
whom
it
is
said
to
represent
.
But
the
Worship
of
God
is
to
be
given
to
him
,
and
to
none
but
him
:
I
pass
by
two
material
things
;
one
is
,
That
the
Image-Worship
of
the
People
is
known
to
be
attended
with
expectation
of
receiving
benefit
from
the
Image
itself
,
which
makes
the
Idolatry
to
be
very
gross
in
them
;
but
inasmuch
as
Images
are
made
the
Object
of
outward
Acts
of
Divine
Honour
,
by
all
that
worship
them
,
they
give
to
the
Image
that
Worship
which
is
to
be
paid
to
God
only
.
Another
is
this
,
That
to
pretend
to
make
an
Image
of
God
is
one
of
the
grossest
dishonours
that
can
be
possibly
done
to
him
,
because
that
supposes
the
Godhead
to
be
like
unto
wood
,
or
to
stone
,
and
the
work
of
mens
hands
,
and
tends
to
corrupt
the
Notion
of
God
in
all
that
are
made
to
believe
that
they
are
his
Images
or
Representations
;
but
I
do
not
place
Idolatry
in
that
,
though
it
be
a
great
aggravation
of
it
,
but
in
the
actual
worshipping
of
it
;
and
that
because
we
are
to
worship
the
Lord
our
God
,
and
serve
him
only
:
but
to
worship
Images
,
is
not
to
worship
him
;
for
God
is
one
thing
,
and
a
pretended
Image
of
him
is
another
.
All
this
I
make
bold
to
lay
down
peremptorily
,
being
well
assured
that
these
kinds
of
Worship
are
prohibited
in
this
Rule
of
serving
God
only
,
and
that
these
prohibited
Worships
are
in
the
Scripture
called
Idolatry
,
which
I
shall
now
more
particularly
prove
,
against
a
certain
pretence
,
That
the
true
and
only
Notion
of
Idolatry
is
this
,
and
that
it
is
neither
more
nor
less
than
this
,
viz.
The
Worship
of
the
heavenly
Bodies
,
the
Sun
,
the
Moon
,
and
the
Stars
,
or
any
other
visible
and
corporeal
Deity
,
as
the
Supreme
God
,
so
as
to
exclude
all
sense
and
apprehension
of
a
spiritual
and
invisible
Godhead
.
The
plain
English
of
which
is
this
:
That
no
Man
can
be
an
Idolater
;
that
is
,
not
such
a
Sot
,
as
to
take
something
,
which
he
knows
can
neither
understand
any
thing
,
nor
chuse
one
thing
before
another
,
to
be
the
Supreme
God
,
and
as
such
,
to
worship
it
;
as
for
instance
,
he
must
take
something
,
which
hath
no
more
of
a
spiritual
Nature
in
it
,
than
a
piece
of
stone
,
or
a
log
of
wood
,
and
exclude
all
reference
that
it
can
have
to
any
thing
that
hath
a
spiritual
nature
,
and
he
must
fall
down
upon
his
knees
to
it
,
and
speak
to
it
,
and
desire
it
to
bless
him
,
and
believe
that
it
will
do
so
,
and
he
must
withal
take
it
for
his
Supreme
Deity
,
and
then
he
shall
be
allowed
to
pass
for
an
Idolater
;
nay
more
,
for
one
that
is
not
fit
to
live
upon
the
Earth
,
but
to
be
cut
off
from
the
People
;
as
those
Israelites
were
once
to
be
served
,
who
enticed
their
Brethren
away
to
serve
other
Gods.
Now
for
my
own
part
,
I
do
not
think
,
that
even
these
kinds
of
Worshippers
,
if
there
are
any
such
to
be
found
in
the
World
,
as
I
believe
there
are
not
,
ought
to
be
thus
served
;
for
it
were
barbarous
Inhumanity
,
to
kill
those
,
who
ought
to
be
taken
care
for
in
an
Hospital
proper
for
them
:
For
what
greater
madness
can
be
imagined
,
than
for
a
Man
at
the
same
time
to
worship
a
senseless
thing
as
the
Supreme
God
,
and
to
believe
that
it
is
a
senseless
thing
,
as
he
must
do
,
if
he
excludes
all
apprehension
of
an
invisible
and
spiritual
Godhead
?
For
by
the
Supreme
God
,
all
Men
understand
something
that
is
able
to
help
or
to
hinder
,
and
that
knows
when
to
do
the
one
,
and
when
the
other
,
and
is
willing
to
do
accordingly
:
And
therefore
to
worship
either
Sun
,
Moon
,
or
Stars
,
or
any
visible
or
corporeal
Deity
,
and
at
the
same
time
to
exclude
all
sense
and
apprehension
of
a
spiritual
and
invisible
Godhead
,
is
to
worship
a
thing
,
because
I
am
sure
it
knows
something
,
while
I
am
as
sure
at
the
same
time
,
that
it
knows
nothing
at
all
;
for
that
which
has
nothing
of
a
spiritual
and
invisible
nature
,
has
no
knowledge
of
any
thing
,
no
more
than
a
block
has
;
and
if
to
worship
such
a
thing
,
knowing
it
to
be
such
,
be
all
the
Idolatry
that
ever
was
in
the
World
,
I
do
believe
you
will
all
grant
,
that
there
never
was
an
Idolater
in
the
World
,
who
might
not
have
been
easily
perswaded
to
fall
down
upon
his
knees
to
a
Tree
,
to
believe
it
to
be
his
Father
,
and
to
ask
it
blessing
;
only
there
is
this
difference
in
the
case
,
that
such
a
distempered
Man
might
possibly
believe
that
Tree
capable
of
blessing
him
,
but
it
seems
the
Idolater
must
be
more
mad
than
so
,
for
he
must
at
the
same
time
believe
that
what
he
worships
,
knows
nothing
of
him
,
and
is
not
,
and
cannot
be
concern'd
about
him
,
because
he
excludes
all
sense
and
apprehension
of
a
spiritual
and
invisible
Godhead
in
his
corporeal
Deity
.
But
if
the
Maker
of
this
Notion
did
really
think
,
that
his
Idolater
was
a
Man
in
his
Wits
,
then
he
has
really
made
the
Idolater
to
be
the
very
same
with
the
Atheist
,
whereas
they
are
two
Persons
.
This
Rule
of
the
Text
hath
two
parts
,
as
I
have
shewn
;
one
,
that
we
are
to
worship
God
,
which
he
that
doth
not
,
is
an
Atheist
;
another
,
to
worship
God
only
,
which
he
that
doth
not
,
is
an
Idolater
?
But
now
he
that
hath
no
sense
and
apprehension
of
a
spiritual
Godhead
,
and
yet
worships
for
the
Supreme
God
,
senseless
matter
,
does
not
,
if
he
be
in
his
Wits
,
believe
that
there
is
any
God
at
all
,
and
if
he
pretends
to
worship
the
Sun
,
or
the
Moon
,
or
Leeks
and
Onyons
,
without
any
reference
to
any
thing
,
that
can
see
or
hear
,
help
or
hinder
,
understand
or
chuse
any
thing
,
it
is
manifestly
in
derision
of
all
pretence
to
Religion
and
Worship
whatsoever
:
So
that
the
true
and
only
Notion
of
Idolatry
,
is
only
at
last
a
true
Notion
of
Atheism
,
very
odly
represented
,
and
so
,
as
an
ingenious
Atheist
would
have
done
it
much
better
for
himself
.
We
are
therefore
to
look
upon
this
True
and
Only
Notion
of
Idolatry
,
to
be
an
overstrained
repetition
of
what
has
been
to
much
better
advantage
pretended
by
those
of
the
Roman
Communion
:
viz.
That
a
Man
cannot
be
an
Idolater
,
who
doth
firmly
believe
there
is
one
God
,
the
Maker
of
Heaven
and
Earth
,
and
who
doth
worship
him
as
the
Supreme
God
and
Lord
of
all
.
This
indeed
is
something
,
that
is
,
it
is
what
we
understand
,
but
then
this
is
very
false
,
as
I
shall
demonstrate
by
plain
testimony
of
Scripture
.
And
in
the
first
place
,
the
Text
seems
to
give
clear
evidence
against
it
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
,
&c.
For
they
all
say
,
that
this
speaks
of
Divine
Worship
,
and
at
other
times
they
grant
,
that
to
give
Divine
Worship
to
any
thing
that
is
not
God
,
is
Idolatry
:
But
now
the
Text
supposes
,
not
only
that
a
Man
ought
to
give
Divine
Worship
to
God
,
but
it
expresly
says
,
that
he
should
give
it
to
him
only
;
it
is
therefore
possible
to
give
Divine
Worship
to
God
,
and
to
give
Divine
Worship
to
something
else
too
,
which
is
not
God
,
and
to
do
that
,
they
themselves
confess
to
be
Idolatry
,
and
therefore
it
is
possible
to
acknowledge
and
to
worship
one
God
,
the
Maker
of
Heaven
and
Earth
,
and
yet
to
be
guilty
of
Idolatry
;
which
is
a
point
that
I
think
fit
to
insist
upon
something
more
particularly
,
because
I
perceive
there
are
many
,
that
are
very
loath
to
have
it
believed
.
And
first
I
shall
insist
upon
that
instance
,
which
was
the
occasion
of
these
words
:
The
Devil
promised
our
Saviour
,
That
he
would
give
him
all
the
Kingdoms
of
the
World
,
and
the
glory
of
them
,
if
he
would
fall
down
and
worship
him
.
Now
I
think
there
is
no
question
,
but
that
to
worship
the
Devil
is
Idolatry
;
but
the
Question
is
,
Whether
the
Devil
was
so
arrogant
,
as
to
desire
to
be
worshipped
,
so
,
as
to
exclude
the
belief
,
and
the
worshipping
of
God
,
who
is
the
Supreme
Lord
of
all
:
But
indeed
,
it
ought
not
to
be
question'd
,
that
he
did
not
desire
any
such
thing
,
but
that
himself
acknowledged
the
Being
of
God
:
For
in
his
very
first
Temptation
he
said
,
If
thou
be
the
Son
of
God
,
&c.
which
was
a
plain
acknowledgment
of
the
Being
of
God
;
and
so
in
his
second
Temptation
,
If
thou
be
the
Son
of
God
,
cast
thy self
down
,
for
it
is
written
he
shall
give
his
Angels
charge
over
thee
,
&c.
So
that
he
did
not
only
acknowledge
the
Being
of
God
,
but
he
acknowledged
also
the
Truth
of
the
Scripture
:
Nay
,
when
he
promised
to
Jesus
the
Kingdoms
of
the
World
,
and
the
glory
of
them
,
if
he
would
fall
down
and
worship
him
:
it
appears
by
St.
Luke
,
that
he
did
by
no
means
pretend
to
be
the
Supreme
Disposer
and
Governour
of
the
World
,
(
i.
e.
)
to
be
the
Supreme
God
,
but
acknowledged
him
that
was
truly
so
;
for
thus
it
is
said
,
Luk.
4.6
.
And
the
Devil
said
unto
him
,
All
this
power
will
I
give
thee
,
for
it
is
delivered
to
me
,
and
to
whomsoever
I
will
I
give
it
.
Now
here
the
Devil
plainly
acknowledged
,
that
this
Power
was
but
delivered
to
him
,
and
not
originally
in
him
,
and
this
was
as
plain
a
signification
as
could
possibly
be
given
,
that
he
did
not
design
to
draw
our
Saviour
to
worship
him
as
the
Supreme
Deity
,
since
he
confessed
a
Superiour
.
Whereas
therefore
our
Saviour
answered
him
,
Get
thee
behind
me
Satan
,
for
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
&c.
It
seems
very
evident
,
that
Divine
Worship
may
be
given
to
that
which
is
not
God
,
by
one
that
acknowledges
and
worships
the
true
God
;
for
otherwise
I
am
sure
it
had
not
been
Idolatry
to
worship
the
Devil
in
these
circumstances
,
who
did
by
no
means
require
our
Saviour
to
worship
him
as
the
Supreme
God
,
or
not
to
worship
him
,
who
really
is
so
.
And
here
I
cannot
but
observe
how
instructing
our
Saviour's
Answer
was
;
for
when
the
Devil
tempted
him
to
worship
him
,
Jesus
might
have
refused
it
justly
enough
upon
another
score
,
that
no
Honour
was
to
be
given
to
that
Enemy
of
God
and
Man
;
but
when
omitting
that
consideration
he
spoke
to
the
point
in
this
manner
,
It
is
written
,
Thou
shalt
worship
,
&c.
he
laid
down
a
Rule
to
serve
his
Disciples
in
all
like
cases
,
even
where
they
might
be
called
not
to
worship
a
Devil
but
a
Saint
,
not
a
bad
Angel
,
but
a
good
one
.
Thou
shalt
worship
,
&c.
If
it
be
pretended
in
the
behalf
of
Saints
,
that
they
have
great
power
with
God
in
Heaven
,
and
of
Angels
,
that
they
are
his
ministring
Spirits
,
and
therefore
they
are
to
be
honoured
with
Invocations
,
and
bodily
Worship
by
us
upon
Earth
,
we
are
to
remember
,
that
when
the
Devil
pretended
to
have
the
Power
of
the
Earth
delivered
into
his
hands
,
and
promised
that
upon
the
desire
of
Jesus
,
and
a
little
prostration
to
him
,
he
would
give
it
to
him
;
our
Lord
did
not
give
him
that
answer
which
was
peculiar
to
the
particular
case
,
as
that
he
was
a
lying
and
wicked
Spirit
,
and
therefore
no
such
acknowledgment
was
to
be
paid
to
him
;
but
such
an
Answer
as
supposed
it
Idolatry
to
pay
the
same
respect
to
any
other
created
Being
:
Thou
shalt
worship
the
Lord
thy
God
,
&c.
But
because
the
Notion
of
Idolatry
was
of
necessity
the
same
under
the
Gospel
,
that
it
was
under
the
Law
,
since
without
any
new
Notions
of
it
,
the
Apostles
,
who
were
Jews
,
Preached
against
Idolatry
,
we
cannot
go
a
better
way
to
work
to
confute
this
pretence
,
That
they
who
acknowledge
one
Supreme
God
,
cannot
be
guilty
of
Idolatry
;
than
by
observing
what
was
counted
Idolatry
under
the
Law.
1.
Now
we
read
1
King.
11.
that
Solomon
in
his
old
age
turned
away
his
heart
,
and
worshipped
other
Gods
,
viz.
Ashtoreth
and
Milcom
,
and
Chemosh
,
and
Molech
:
These
were
the
Idols
of
the
Nations
round
about
the
Israelites
;
and
all
the
World
knows
,
that
the
Service
of
Idols
is
Idolatry
.
But
now
,
did
Solomon
renounce
the
God
of
Heaven
and
Earth
,
the
Supreme
Governour
of
the
World
,
the
God
of
Abraham
,
Isaac
,
and
Jacob
?
So
he
must
have
done
according
to
the
modern
Notion
of
Idolatry
,
or
else
he
could
not
be
guilty
of
it
:
But
if
we
may
believe
plain
Scripture
,
so
he
did
not
;
for
mark
,
what
is
said
v.
4.
His
Wives
turned
away
his
heart
after
other
Gods
,
and
his
heart
was
not
perfect
with
the
Lord
his
God
,
as
was
the
heart
of
David
his
Father
.
It
seems
then
that
his
heart
was
not
quite
turned
away
from
the
Lord
his
God
,
but
it
was
not
perfectly
with
him
,
and
that
because
he
did
not
worship
the
Lord
his
God
only
,
but
served
other
Gods
besides
.
Again
,
v.
5
,
6.
Solomon
went
after
Ashtoreth
the
Goddess
of
the
Zidonians
,
and
after
Milcom
the
abomination
of
the
Amonites
:
and
Solomon
did
evil
in
the
sight
of
the
Lord
,
and
went
not
fully
after
the
Lord
,
as
did
David
his
Father
.
Now
can
that
be
said
of
one
that
utterly
renounceth
the
Belief
,
and
worship
of
the
Supreme
Lord
,
that
his
heart
doth
not
go
fully
after
the
Lord
?
These
things
are
so
plain
,
that
they
need
no
illustration
.
To
be
short
,
in
the
old
Testament
these
Worships
were
esteemed
and
condemned
as
Idolatry
.
1.
To
worship
other
Beings
with
the
True
God
,
which
was
the
case
of
Solomon
now
mentioned
,
and
of
the
Samaritans
,
2
Kings
17.41
.
Who
feared
the
Lord
,
and
served
their
graven
Images
:
their
own
Gods.
2.
To
worship
Idols
only
,
which
seemed
to
be
the
case
of
Ahab
and
Manasseh
,
who
had
given
over
the
Service
of
the
God
of
Israel
,
but
yet
were
not
without
all
sense
and
apprehension
of
him
;
but
for
all
that
they
addicted
themselves
wholly
to
the
Service
of
false
Gods.
3.
The
worshipping
of
the
True
God
by
a
material
Image
or
Representation
of
him
;
such
,
for
instance
,
was
the
Idolatry
of
the
Golden
Calf
,
which
the
Israelites
intended
for
a
Representation
of
that
God
which
had
brought
them
out
of
the
Land
of
Egypt
;
as
it
evidently
appears
from
the
Proclamation
,
Exod.
32.
These
are
thy
Gods
,
or
this
is
thy
God
,
O
Israel
,
which
brought
thee
up
out
of
the
Land
of
Egypt
:
and
Aaron
built
an
Altar
before
it
,
and
made
a
Proclamation
,
and
said
,
To
morrow
is
a
Feast
to
Jehovah
,
or
to
the
Lord
.
In
vain
it
is
said
,
that
the
Israelites
fell
to
the
Egyptian
Idolatry
;
thus
much
I
am
willing
to
grant
,
that
the
Israelites
missing
Moses
,
took
that
very
Representation
of
the
Supreme
God
,
which
they
had
seen
in
Egypt
;
for
it
is
a
foolish
thing
to
imagine
that
the
Egyptians
themselves
were
without
any
sense
or
apprehension
of
the
Supreme
God
;
but
that
the
Israelites
fell
to
downright
Egyptian
Superstition
,
and
copied
all
that
they
had
learnt
in
Egypt
,
is
undeniably
false
from
this
one
argument
,
that
the
Israelites
offered
Burnt-offerings
,
and
brought
Peace-offerings
unto
the
Image
they
had
set
up
,
and
as
Jeroboam
did
afterwards
,
they
offered
Bullocks
and
Rams
to
the
Idol
,
which
Beasts
being
amongst
the
Egyptians
held
Sacred
,
were
never
sacrificed
to
their
Idols
;
and
for
that
very
reason
God
commanded
them
to
be
offered
to
him
;
so
that
the
Israelites
in
their
Sacrificing
,
followed
their
Rule
which
they
had
received
from
God
only
;
but
missing
Moses
,
they
would
have
a
visible
Representation
of
the
True
God
to
go
along
with
them
;
and
for
worshipping
it
they
were
called
Idolaters
,
and
punished
as
such
.
The
instance
of
the
Calves
of
Dan
and
Bethel
,
which
Jeroboam
did
set
up
,
the
worshipping
of
which
is
called
Idolatry
,
is
to
the
same
purpose
;
for
all
he
pretended
was
,
that
it
was
too
much
for
the
Israelites
to
go
up
to
Jerusalem
to
worship
:
Behold
,
says
he
,
thy
Gods
,
O
Israel
,
which
brought
thee
up
out
of
the
land
of
Egypt
,
1
Kings
12.28
.
He
did
not
forsake
the
God
of
Israel
to
follow
other
Gods
,
but
he
set
up
material
Images
or
Representations
of
the
True
God
,
and
it
was
his
Idolatry
to
worship
them
:
Hence
the
Prophets
whom
God
raised
up
in
Israel
,
did
not
charge
the
Worshippers
of
this
sort
for
Deserters
of
the
God
of
Israel
,
though
they
inveighed
against
their
Altars
:
But
when
Ahab
fell
to
worship
other
Gods
,
it
was
particularly
noted
of
him
,
that
he
did
therein
what
Jeroboam
did
not
do
;
this
latter
sort
of
Idolatry
was
laid
to
Ahab's
charge
,
1
Kin.
16.31
.
to
wit
,
That
,
as
if
it
had
been
a
small
thing
for
him
to
walk
in
the
sins
of
Jeroboam
the
son
of
Nebat
,
he
went
and
served
Baal
,
and
worshipped
him
.
From
all
this
it
is
plain
,
that
whereas
in
the
New
Testament
,
the
Apostles
bid
us
beware
of
Idolatry
,
my
dearly
beloved
flee
from
Idolatry
:
Little
children
keep
your selves
from
Idols
:
and
the
like
.
They
being
Jews
must
necessarily
by
Idolatry
mean
the
worshipping
of
the
true
God
by
Images
,
or
giving
any
Divine
Worship
whatsoever
,
any
Honour
due
to
God
only
,
giving
that
I
say
,
to
any
other
Being
how
excellent
soever
,
although
they
that
do
so
,
do
believe
and
worship
the
Supreme
God
,
the
Maker
of
Heaven
and
Earth
,
all
the
while
:
For
by
Idolatry
they
could
understand
nothing
but
what
went
for
Idolatry
under
the
Law
,
seeing
the
Notion
of
it
was
not
in
the
least
altered
,
but
it
continued
just
the
same
that
it
was
before
,
as
these
very
words
do
witness
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
But
as
I
entered
upon
this
Argument
by
distinguishing
between
Atheism
and
Idolatry
,
so
I
shall
now
close
it
,
by
comparing
them
together
.
Idolatry
is
indeed
a
very
heinous
sin
,
because
it
gives
away
the
Glory
of
God
to
another
;
but
Atheism
is
a
worse
,
because
that
is
a
renouncing
of
the
Lord
of
Heaven
and
Earth
,
the
Creator
of
the
World
;
they
who
do
not
serve
the
Lord
,
only
,
are
guilty
of
great
impiety
;
but
they
who
do
not
serve
and
worship
him
at
all
,
are
guilty
of
a
greater
impiety
.
To
worship
God
,
and
to
worship
Angels
,
to
pray
to
God
,
and
to
pray
to
Saints
,
to
adore
Jesus
Christ
,
and
to
adore
the
Virgin
,
is
in
part
to
forsake
God
and
our
Saviour
;
but
neither
to
worship
or
pray
to
Saints
and
Angels
,
no
nor
to
God
himself
,
this
is
utterly
to
forsake
him
,
and
to
live
without
God
in
the
World
:
Which
I
do
not
say
to
extenuate
the
Crime
of
Idolatry
,
but
to
give
every
thing
its
due
,
and
to
leave
this
impression
upon
our
mind
,
that
by
how
much
more
we
inveigh
against
the
Idolatry
of
others
,
because
it
is
no
less
than
giving
some
of
God's
Glory
to
his
Creature
,
by
so
much
the
more
we
oblige
our selves
to
be
constant
and
devout
,
and
in
very
good
earnest
in
the
Worship
of
the
only
true
God
,
least
by
degrees
we
fall
into
a
Spirit
of
Irreligion
and
Atheism
,
and
be
wholly
estranged
from
God
,
which
is
a
worse
case
than
Solomon's
was
,
who
falling
into
the
Idolatry
of
his
Neighbours
,
fell
under
this
Character
,
That
his
heart
was
not
perfect
with
the
Lord
,
and
he
went
not
fully
after
him
.
To
conclude
,
since
through
the
Grace
of
God
it
is
our
Happiness
to
worship
the
Lord
our
God
,
and
to
serve
him
only
,
let
us
have
a
care
that
we
go
on
to
worship
God
only
,
and
to
be
sure
let
us
remember
,
that
we
worship
him
,
that
we
be
not
slothful
in
Religion
,
but
earnest
and
fervent
,
least
we
forsake
God
by
a
Spirit
of
Irreligion
,
which
is
every
whit
as
damnable
as
Idolatry
.
Let
it
appear
by
our
whole
Conversation
,
that
we
do
indeed
worship
the
God
that
made
Heaven
and
Earth
,
who
only
hath
power
to
bless
us
,
to
protect
and
keep
us
in
this
Life
,
and
to
reward
us
with
the
enjoyment
of
himself
forever
.
The
Sixth
Sermon
.
GEN.
XXII
.
12.
Now
I
know
that
thou
fearest
God
,
seeing
thou
hast
not
with-held
thy
son
,
thine
only
son
from
me
.
IN
these
words
we
may
observe
two
things
.
-
I.
God's
Testimony
concerning
Abraham
,
Now
I
know
that
thou
fearest
God.
-
II.
The
Fact
upon
which
this
Testimony
of
God
concerning
him
was
grounded
,
which
was
his
offering
his
Son
Isaac
to
God
,
Because
thou
hast
not
with-held
thy
son
,
thine
only
son
from
me
.
1.
The
Testimony
of
God
concerning
him
,
I
know
that
thou
fearest
God
;
this
I
say
was
God's
Testimony
concerning
him
:
For
whereas
it
is
said
,
That
the
Angel
of
the
Lord
called
to
him
out
of
Heaven
;
it
seems
plain
that
the
Angel
of
the
Lord
,
was
no
other
than
the
Angel
of
the
Covenant
,
the
Son
of
God
himself
,
who
did
sometimes
appear
to
the
Patriarchs
,
for
the
words
are
,
Seeing
thou
hast
not
with-held
thy
son
,
thine
only
son
from
me
,
(
i.
e.
)
from
God
;
it
was
God
that
spake
to
him
,
and
who
said
,
Now
I
know
that
thou
fearest
God.
The
matter
God
testified
of
him
,
was
,
That
he
feared
God
;
that
is
,
that
he
believed
in
God
,
that
he
was
fully
perswaded
of
his
Infinite
Power
,
Wisdom
,
Justice
,
and
Goodness
,
and
all
his
Infinite
Perfections
,
and
that
he
was
affected
sutably
thereunto
:
This
is
the
meaning
of
the
Fear
of
God
in
the
Scripture
,
which
is
a
phrase
used
to
comprehend
all
pious
Affections
towards
him
,
and
is
therefore
of
the
same
latitude
with
Faith
,
the
Praise
whereof
is
ascribed
to
Abraham
by
the
Author
to
the
Hehrews
.
The
only
thing
to
be
added
is
this
:
That
we
must
remember
,
that
to
fear
God
,
is
to
fear
him
as
God
;
that
is
,
before
and
above
all
other
things
,
and
consequently
to
love
him
,
and
to
trust
in
him
,
and
to
rely
upon
him
incomparably
and
infinitely
more
than
upon
all
the
World
besides
,
inasmuch
as
the
perfections
of
all
others
are
finite
,
God
only
is
infinite
in
all
perfections
:
Now
this
was
that
which
God
testified
of
Abraham
,
in
saying
of
him
,
that
he
feared
God
;
and
in
the
understanding
of
this
,
there
is
no
difficulty
at
all
.
But
it
may
seem
strange
that
God
should
give
this
testimony
of
him
in
that
manner
,
wherein
we
find
he
did
:
Now
know
I
that
thou
fearest
God
:
Now
,
(
i.
e.
)
now
thou
hast
not
with-held
thy
son
,
thine
only
son
from
me
:
For
did
not
God
know
the
integrity
of
Abraham's
heart
before
?
Is
not
God
the
searcher
of
hearts
,
and
doth
he
need
our
outward
actions
,
that
he
may
judge
of
our
tempers
and
intentions
by
them
?
It
is
true
,
we
have
no
other
way
to
come
to
the
understanding
of
one
anothers
thoughts
,
but
by
our
words
and
deeds
:
But
hath
God
no
other
way
?
Yes
,
without
all
doubt
,
he
that
knoweth
our
thoughts
afar
off
,
even
before
they
are
born
within
us
,
cannot
be
ignorant
of
them
when
they
are
:
But
why
then
doth
he
say
,
Now
I
know
that
thou
fearest
God
?
I
answer
,
that
this
is
one
of
those
sayings
of
God
,
by
which
he
is
pleas'd
to
condescend
to
the
manner
of
our
speaking
and
conversing
with
one
another
.
For
we
with
great
propriety
use
such
expressions
as
these
,
upon
such
extraordinary
occasions
:
If
from
my
Friend
,
that
hath
always
professed
great
kindness
to
me
,
I
receive
some
notable
benefit
in
my
distress
,
not
without
hazard
to
himself
,
it
is
very
proper
for
me
to
say
,
Now
I
know
that
he
loves
me
:
Now
I
know
he
is
indeed
a
faithful
and
sincere
Friend
,
though
I
had
great
reason
to
make
no
doubt
of
it
before
;
yet
this
is
so
great
a
confirmation
and
strengthening
of
my
belief
,
that
in
comparison
thereto
,
I
might
be
said
to
know
little
or
nothing
of
it
before
:
In
allusion
to
such
expressions
it
is
,
that
God
useth
these
words
,
Now
I
know
that
thou
fearest
God
:
Not
in
intimation
of
his
having
now
gained
greater
assurance
of
Abraham's
integrity
,
than
he
had
before
.
Abraham
had
been
for
a
long
time
the
Servant
of
God
,
and
had
made
an
open
profession
of
worshipping
and
obeying
him
,
and
God
saw
all
along
that
he
was
an
upright
man
,
and
this
no
less
before
he
was
bidden
to
offer
his
Son
Isaac
,
than
after
he
had
stretched
forth
his
hand
to
slay
him
upon
the
Altar
;
and
therefore
the
meaning
of
these
words
is
this
,
and
no
more
:
The
thing
is
now
plain
and
undeniable
to
all
,
that
thou
fearest
God.
But
why
would
God
have
Abraham's
Faith
made
so
plain
and
unquestionable
?
Why
must
such
a
tryal
as
this
be
made
,
since
it
could
not
be
to
let
God
into
a
more
thorough
knowledge
of
Abraham
,
than
he
had
before
?
I
answer
,
it
must
be
either
for
the
sake
of
Abraham
himself
,
or
for
the
sake
of
others
,
or
for
both
.
Let
us
first
see
what
advantage
the
success
of
this
tryal
was
to
Abraham
himself
.
And
1.
I
think
we
need
not
doubt
,
that
he
was
a
most
excellent
Man
all
along
,
yet
even
this
Noble
Act
of
Faith
,
which
is
the
subject
of
this
Chapter
,
made
him
yet
a
greater
and
a
better
Man
than
he
was
before
:
For
so
it
is
,
that
as
by
bad
actions
,
bad
Men
grow
worse
,
so
by
good
ones
,
good
Men
grow
better
,
and
by
exceeding
and
extraordinary
acts
of
Faith
and
Virtue
they
grow
much
better
.
2.
Abraham
was
indeed
conscious
before
of
his
own
Integrity
,
yet
when
God
put
him
upon
so
severe
a
tryal
as
this
was
,
the
performance
of
his
Duty
,
though
it
did
not
add
to
God's
assured
knowledge
of
Abraham's
Integrity
,
yet
it
added
to
the
assurance
which
Abraham
had
of
himself
:
For
though
there
are
no
degrees
of
certainty
in
God
,
yet
there
are
in
men
:
And
though
Abraham
was
well
assured
before
,
that
he
feared
God
,
yet
his
quitting
himself
so
well
upon
so
extraordinary
an
occasion
,
could
not
but
add
to
his
assurance
:
And
that
is
one
advantage
that
all
good
men
have
by
those
particular
tryals
of
their
Faith
,
which
do
not
happen
commonly
,
that
how
hard
soever
they
are
to
Flesh
and
Blood
,
yet
if
they
behave
themselves
as
they
ought
,
they
gain
this
satisfaction
by
it
,
to
be
more
certainly
perswaded
of
their
own
sincerity
;
and
doubtless
Abraham
left
no
ordinary
satisfaction
of
mind
in
the
Conscience
of
having
obeyed
God
,
requiring
so
hard
a
thing
,
especially
since
God
did
not
leave
him
to
gather
the
comfort
of
his
sincerity
,
from
his
obedience
in
the
way
of
reasoning
,
but
did
also
add
a
particular
Revelation
to
give
him
the
highest
assurance
that
could
be
had
:
I
know
,
says
he
,
that
thou
fearest
God
:
And
so
he
had
the
assurance
of
so
concerning
a
point
from
God
himself
,
not
only
for
the
encrease
of
his
Joy
,
but
that
this
example
might
yield
good
instruction
to
others
,
who
are
not
to
expect
such
immediate
Revelations
:
And
this
brings
me
to
the
Second
Answer
,
That
although
this
tryal
of
Abraham's
Faith
could
add
nothing
to
the
knowledge
which
God
had
of
his
sincerity
,
yet
it
was
very
beneficial
to
others
,
that
he
should
be
so
tryed
,
and
that
upon
his
good
and
worthy
carriage
under
it
,
God
should
so
plainly
and
particularly
testifie
his
integrity
;
we
are
therefore
to
mind
attentively
the
instruction
,
that
Abraham's
example
,
and
God's
approving
his
sincerity
affords
to
the
World
:
And
the
First
point
of
Instruction
I
shall
name
is
this
:
That
that
Faith
in
God
,
which
will
gain
his
approbation
and
reward
,
is
a
lively
and
working
Faith.
When
we
consider
,
that
God
himself
vouchsafed
upon
so
eminent
an
act
of
Faith
,
as
that
of
Abraham's
offering
up
his
Son
,
when
I
say
himself
was
pleased
to
condescend
to
such
an
expression
as
this
,
Now
know
I
that
thou
fearest
me
;
as
if
the
matter
hitherto
had
been
uncertain
to
him
,
what
can
we
make
less
of
it
,
than
that
God
took
this
opportunity
,
nay
that
God
made
this
opportunity
to
declare
to
the
World
,
that
he
who
should
not
bring
forth
the
proper
Fruits
of
Faith
in
God
,
and
fear
of
God
,
shall
be
reckoned
of
by
him
,
as
one
that
hath
no
Faith
at
all
,
no
fear
of
God
at
all
;
and
what
is
thus
true
of
the
fear
of
God
,
is
true
of
Trust
in
God
too
;
I
have
already
noted
,
that
what
is
here
called
the
fear
of
God
,
is
by
the
Author
of
the
Hebrews
called
Faith
;
and
therefore
if
our
fear
of
God
,
our
apprehension
of
his
Almightiness
,
his
justice
,
and
wisdom
,
holiness
,
and
soveraignty
,
will
not
be
at
all
regarded
or
owned
by
him
,
unless
it
doth
produce
a
conformity
of
our
actions
to
his
will
,
but
we
shall
on
the
contrary
be
looked
upon
,
as
if
we
did
not
fear
him
at
all
,
the
argument
is
very
strong
,
that
our
faith
seperated
from
the
performance
of
that
which
God
requires
and
expects
from
us
,
will
not
be
looked
upon
as
Faith
,
it
will
not
be
the
Faith
by
which
a
Man
is
justified
.
For
I
beseech
you
Brethren
,
is
not
the
fear
of
God
,
a
belief
of
his
justice
,
and
his
power
,
and
his
holiness
,
and
his
infinite
perfections
,
and
something
more
than
a
bare
belief
of
them
,
viz.
such
a
belief
as
is
accompanied
with
some
awe
,
dread
,
and
reverence
of
God
?
But
if
Faith
working
by
inward
Fear
,
and
yet
failing
to
produce
the
performance
of
what
God
expects
from
us
,
will
not
be
owned
as
the
fear
of
God
,
when
we
come
to
stand
or
fall
by
his
Sentence
,
then
how
much
less
shall
mere
Faith
or
Perswasion
be
reckoned
as
any
thing
worth
,
when
separated
from
the
fruits
of
it
in
Life
and
Action
?
Since
upon
Abraham's
offering
up
his
Son
according
to
God's
Command
,
God
was
pleased
to
say
,
Now
I
know
that
thou
fearest
God
:
We
cannot
imagine
what
could
have
been
said
on
the
other
side
,
if
he
had
refused
to
hearken
to
God's
Voice
,
but
this
,
Now
I
know
that
thou
dost
not
fear
God.
I
will
not
therefore
dispute
,
nay
I
need
not
dispute
,
whether
a
Man
,
who
upon
the
tryal
of
his
Obedience
,
departs
from
his
Duty
,
whether
he
(
I
say
)
may
not
yet
be
said
to
believe
in
God
,
and
to
fear
God
,
and
to
stand
in
some
awe
of
his
Justice
and
Power
;
for
whether
this
may
be
truly
said
or
not
,
yet
it
is
all
one
,
as
to
his
acceptance
with
God
:
God
will
not
own
that
to
be
Faith
,
or
Fear
,
or
Trust
,
or
Love
,
or
Dependance
upon
God
,
which
doth
not
produce
the
doing
of
his
Will
,
and
the
fulfilling
of
his
Commands
,
when
he
is
pleased
to
try
our
Obedience
in
any
notable
instance
;
wherefore
those
words
,
wherein
God
condescends
to
our
manner
of
speaking
,
Now
I
know
that
thou
fearest
God
,
are
a
natural
intimation
of
this
great
Truth
,
that
nothing
will
pass
with
him
for
the
fear
of
God
,
but
that
which
produces
a
conformable
Practice
and
Obedience
,
in
all
the
tryals
of
our
submission
to
his
Will
:
for
undoubtedly
God
knew
the
Integrity
of
Abraham's
Heart
before
,
and
therefore
since
he
would
not
give
this
Testimony
to
him
,
till
he
had
made
it
plain
by
this
eminent
act
of
Obedience
,
and
since
he
gave
this
Testimony
,
as
if
he
had
but
now
been
assured
of
it
,
what
instruction
doth
this
yield
more
readily
,
than
that
no
Man
shall
be
acknowledged
by
God
,
to
be
one
that
fears
him
,
but
he
that
upon
tryal
doth
what
God
requires
;
and
therefore
that
we
should
not
presume
upon
the
goodness
of
our
Hearts
and
Intentions
towards
God
,
when
our
Actions
contradict
our
Pretences
:
It
is
true
,
God
sees
the
Qualities
and
Dispositions
of
our
Minds
with
an
Infallible
Judgment
,
but
we
not
so
certainly
;
it
is
hard
for
us
to
tell
what
degree
of
Faith
or
Fear
is
proper
to
God's
Children
,
is
justifying
,
or
saving
:
But
if
in
the
hardest
tryals
of
thy
Obedience
,
thou
dost
keep
God's
Commandments
,
then
thou
art
sure
that
thou
fearest
God
;
and
because
God
would
have
thee
try
thy self
by
this
Rule
,
he
was
pleased
to
testifie
his
own
knowledge
,
that
Abraham
feared
him
,
upon
Abraham's
ready
Obedience
,
as
if
he
had
not
known
it
before
.
2.
Another
point
of
Instruction
,
and
of
good
use
in
all
Ages
of
the
World
is
this
,
That
God
hath
some
Servants
,
and
Worshippers
,
who
are
not
hired
to
the
Profession
of
serving
him
,
by
the
worldly
ease
,
profit
,
and
security
,
that
Religion
brings
,
and
who
,
when
that
expectation
fails
them
,
will
not
turn
their
backs
upon
him
,
to
chuse
another
Master
.
The
Devil
insinuated
against
Job
,
That
he
served
God
,
because
God
had
made
an
hedge
about
him
,
and
about
his
House
,
and
all
that
he
had
on
every
side
,
because
he
had
blessed
the
work
of
his
hands
,
and
increased
his
substance
in
the
land
:
but
if
God
would
put
forth
his
hand
,
and
touch
all
that
he
had
,
then
he
would
curse
him
to
his
face
:
(
i.
e.
)
That
then
he
would
be
as
prosane
,
as
he
was
before
godly
in
outward
appearance
:
But
upon
tryal
it
proved
otherwise
,
and
he
retained
his
Integrity
,
saying
,
shall
we
receive
good
at
the
hand
of
God
,
and
shall
we
not
receive
evil
,
Job
2.10
.
Such
another
instance
of
this
kind
was
Abraham
,
God
had
blessed
him
with
great
Encrease
and
Prosperity
upon
the
leaving
of
his
Country
,
and
there
was
nothing
wanting
to
compleat
his
Desires
,
but
an
Heir
to
his
Blessings
,
which
God
had
a
long
time
denyed
him
,
and
at
length
gave
him
.
But
it
might
be
hitherto
objected
against
the
sincerity
of
Abraham's
fear
of
God
,
and
dependance
upon
him
,
that
he
perceiving
how
much
for
the
better
it
was
,
that
he
left
his
Country
at
the
Call
of
God
,
and
finding
now
that
all
things
went
well
with
him
,
did
therefore
make
profession
of
serving
the
only
true
God
,
because
he
found
that
it
was
the
way
to
compass
all
that
his
heart
could
desire
in
the
World
:
How
therefore
should
it
appear
that
he
behaved
himself
Religiously
out
of
Conscience
of
his
Duty
,
in
an
absolute
and
entire
dependance
upon
God's
Soveraign
Power
,
Wisdom
,
and
Goodness
?
And
that
was
a
thing
very
necessary
to
be
made
out
,
for
the
Credit
of
Religion
in
the
World
,
and
to
demonstrate
the
ingenuity
and
sincerity
of
the
Righteous
.
There
could
be
no
other
way
so
effectual
,
no
demonstration
so
clear
as
this
,
that
Abraham
without
murmuring
and
disputing
should
let
go
the
dearest
of
all
his
Possessions
,
in
obedience
to
the
Command
of
God
;
and
this
was
the
tryal
God
made
of
his
sincerity
.
There
was
nothing
that
he
held
more
dear
to
him
than
his
only
Son
;
for
whose
sake
it
was
,
that
he
did
set
a
value
upon
all
the
rest
of
his
Possessions
;
well
therefore
might
be
said
upon
his
ready
compliance
with
this
severe
Command
,
Now
I
know
that
thou
fearest
God
:
This
being
as
much
as
to
say
,
Now
thy
sincerity
is
put
beyond
all
question
,
and
all
Men
must
acknowledge
,
that
thou
art
in
good
earnest
,
what
thou
hast
all
along
pretended
to
be
,
one
that
truly
fearest
God
,
and
who
therefore
dost
that
which
is
good
,
not
for
worldly
and
mercinary
Ends
,
but
because
thou
art
absolutely
resolved
to
depend
upon
God's
Wisdom
and
Goodness
,
in
doing
every
thing
that
he
requires
.
And
we
must
not
think
,
Brethren
,
that
this
Testimony
of
Abraham's
Faith
and
Sincerity
was
given
him
only
for
his
own
sake
,
but
for
the
sake
of
all
good
Men
,
that
should
in
any
Age
of
the
World
tread
in
the
steps
of
Abraham's
Faith
,
viz.
That
all
Religious
Men
are
what
they
are
,
not
for
worldly
Respects
,
but
for
Conscience
towards
God.
And
therefore
the
tryal
of
Abraham's
Faith
did
not
only
vindicate
him
,
but
all
God's
faithful
Servants
to
the
end
of
the
World
from
the
charge
of
Hypocrisie
,
and
pretending
Religion
for
worldly
Ends
:
Indeed
he
was
tryed
in
the
most
extraordinary
instance
that
could
be
well
thought
of
,
and
there
was
this
reason
for
it
,
because
he
was
to
be
the
Father
of
the
Faithful
,
the
great
Example
of
Faith
and
Religion
:
And
it
well
became
him
,
who
was
to
have
so
great
an
Honour
conferr'd
upon
him
in
all
Ages
,
to
undergo
such
a
tryal
of
his
Faith
,
as
might
not
only
be
a
standing
Example
of
our
Duty
,
but
a
means
to
vindicate
our
Sincerity
,
against
the
Reproaches
of
the
World
,
though
we
be
not
tryed
as
Abraham
was
.
For
if
Religion
in
the
general
be
charged
with
the
Hypocrisie
of
compassing
worldly
Advantages
,
under
a
pretext
of
Conscience
,
we
desire
them
to
look
to
the
Example
of
our
Father
Abraham
,
and
to
consider
the
proof
that
he
gave
of
his
Sincerity
,
and
God's
Testimony
concerning
him
,
Now
I
know
that
thou
fearest
God.
And
this
is
the
temper
and
disposition
of
all
Abraham's
Children
,
that
they
depend
upon
God's
Providence
,
not
because
they
have
a
good
Estate
,
that
they
are
righteous
and
just
;
not
because
it
is
the
way
to
thrive
,
that
they
serve
God
;
not
because
he
makes
an
hedge
about
all
they
have
;
and
observe
the
Rules
of
Religion
,
not
merely
because
they
are
under
no
unusual
temptations
to
the
contrary
,
and
the
like
,
but
because
believing
in
God
,
and
fearing
and
loving
him
in
good
earnest
,
they
are
perswaded
they
ought
so
to
demean
themselves
in
expectation
of
his
Favour
,
which
is
better
than
Life
,
and
of
his
Rewards
in
a
better
World.
In
short
,
Abraham
the
Father
of
the
Faithful
was
therefore
tryed
in
this
manner
,
that
there
might
be
in
him
an
undeniable
instance
of
the
sincerity
,
and
ingenuity
of
true
Believers
to
the
end
of
the
World
,
who
live
in
all
good
Conscience
,
not
expecting
the
profit
of
this
World
in
recompence
of
their
Piety
and
Justice
,
and
that
Religion
will
secure
their
Bodies
from
Sickness
,
their
Goods
from
Rapine
,
their
Names
from
Reproach
,
their
Persons
from
Affronts
,
and
their
course
of
Life
from
common
,
or
from
unusual
Troubles
and
Afflictions
:
Abraham
and
his
Children
do
not
traffick
with
Heaven
by
their
Prayers
and
Charity
,
to
secure
or
encrease
their
Possessions
on
Earth
:
And
though
God
hath
often
blessed
good
Men
,
as
he
did
Abraham
,
with
strange
prosperity
in
this
World
,
yet
this
was
not
their
end
,
nor
the
reason
of
their
dependance
upon
God
,
and
doing
his
Will
;
but
they
were
such
as
they
were
,
by
Faith
:
By
faith
they
wrought
righteousness
,
Heb.
11.33
.
(
i.
e.
)
They
did
that
thing
which
God
required
,
because
they
expected
an
heavenly
Country
,
and
believed
God
to
be
a
rewarder
of
them
that
diligently
seek
him
,
though
not
always
with
the
prosperity
of
this
Life
,
yet
without
fail
with
those
pure
and
ravishing
Joys
of
a
better
World
,
which
will
shortly
begin
and
never
end
.
To
conclude
this
point
,
it
hath
been
very
often
the
Charge
of
the
World
upon
all
the
Professors
of
Piety
,
that
in
their
Hearts
they
are
as
bad
as
others
,
whatever
their
appearance
be
,
that
they
are
as
much
in
love
with
the
Wealth
and
Pleasures
of
this
Life
,
as
those
that
profess
to
make
them
their
end
;
and
therefore
to
vindicate
the
sincerity
of
his
Servants
,
God
does
sometimes
make
them
undeniable
demonstrations
of
the
falshood
of
this
Charge
.
These
are
the
principal
points
of
Instruction
,
that
are
contained
in
the
Testimony
God
gave
to
Abraham
.
I
pass
on
to
the
Second
General
in
the
Text
,
viz.
II.
The
Fact
upon
which
this
Testimony
of
God
concerning
Abraham
was
grounded
,
which
was
his
offering
up
his
Son
Isaac
to
God
,
according
to
that
Command
which
he
had
received
,
Because
thou
hast
not
with-held
thy
son
,
thine
only
son
from
me
.
And
here
I
shall
briefly
consider
,
-
1.
The
Nature
of
the
Fact
:
And
-
2.
The
Nature
of
the
Tryal
,
which
the
Fact
supposes
.
1.
The
Nature
of
the
Fact
,
which
was
,
his
stretching
forth
his
hand
to
slay
his
son
upon
the
altar
:
And
all
I
shall
say
,
as
to
this
matter
,
is
,
that
God
in
that
case
did
not
command
Murder
,
which
is
a
thing
that
he
had
absolutely
forbidden
;
for
the
Command
of
God
made
it
not
to
be
Murder
,
if
it
had
been
effected
,
as
it
was
fully
designed
on
Abraham's
part
.
God
is
the
absolute
Lord
of
Life
and
Death
,
and
can
without
doing
any
wrong
take
away
Life
at
his
pleasure
,
and
he
may
do
it
which
way
he
pleases
,
by
commanding
Abraham
to
kill
his
Son
,
as
well
as
by
commanding
a
Fever
to
do
it
:
If
Abraham
had
not
had
that
Command
,
his
Intention
had
been
wicked
;
such
slaying
were
murderous
,
not
commanded
;
but
the
Command
of
God
,
who
hath
an
absolute
Right
to
dispose
of
every
Man's
Life
,
made
it
not
to
be
Murder
,
if
it
had
been
effected
indeed
.
This
is
enough
for
the
Nature
of
the
Fact
considered
in
itself
.
But
2.
We
are
to
consider
it
,
as
it
was
a
tryal
of
Abraham's
Faith
,
and
submission
to
God
,
and
procured
that
Testimony
,
Now
I
know
that
thou
fearest
God.
And
here
there
are
these
two
things
very
remarkable
:
1.
That
God
singled
out
his
beloved
Possession
to
be
offered
forthwith
for
a
Sacrifice
to
himself
,
Take
now
thy
son
,
thine
only
son
Isaac
whom
thou
lovest
,
and
get
thee
into
the
land
of
Moriah
,
and
offer
him
there
for
a
burnt-offering
,
upon
one
of
the
mountains
,
which
I
will
tell
thee
of
.
God
laid
before
him
all
the
stings
of
so
hard
an
Injunction
,
Take
thy
son
,
and
that
thine
only
son
,
I
know
thou
lovest
him
dearly
,
but
yet
he
must
be
a
Sacrifice
to
me
,
and
a
Sacrifice
offered
by
thine
own
hand
.
This
was
such
a
saying
,
as
that
of
Jesus
teaching
the
height
of
sincere
Religion
:
He
that
will
be
my
disciple
must
deny
himself
:
He
that
loveth
father
or
mother
,
or
children
,
or
houses
or
lands
,
or
his
own
life
,
more
than
me
,
is
not
worthy
of
me
:
For
we
cannot
think
that
he
who
would
give
up
such
a
Possession
to
God
,
to
wit
,
his
only
Son
,
would
deny
him
any
thing
:
had
all
his
Flocks
and
his
Herds
,
his
whole
Wealth
and
Possessions
,
nay
had
himself
been
called
for
,
to
become
a
Sacrifice
to
God
,
he
that
denyed
not
to
God
his
only
Son
,
would
not
have
denyed
him
these
.
Here
was
an
example
indeed
of
absolute
Resignation
to
God
,
of
Universal
Acquiescence
in
his
Will
:
Here
was
indeed
the
Spirit
of
true
Religion
,
that
Abraham
counted
nothing
too
dear
for
his
Maker
;
for
this
Command
was
in
effect
,
as
if
God
had
said
,
Take
now
all
that
thou
hast
,
without
exception
of
any
thing
,
be
thou
as
naked
as
when
thou
camest
into
the
World
,
strip
thy self
of
every
thing
,
and
lay
it
before
me
,
to
be
disposed
of
,
as
I
please
:
And
had
this
been
demanded
,
had
all
been
required
,
he
that
offered
his
only
Son
,
would
with
the
same
readiness
have
parted
with
all
his
Possessions
.
Herein
therefore
consisted
the
tryal
of
Abraham's
Faith
and
Obedience
,
which
the
Fact
supposes
,
that
when
the
Question
was
,
Whether
he
loved
God
above
all
things
,
and
feared
him
above
all
things
,
and
trusted
in
him
above
all
things
?
this
one
single
act
was
a
demonstration
that
he
did
:
Which
ought
to
put
us
in
mind
,
that
God
requires
an
entire
Obedience
to
,
and
Dependance
upon
himself
,
and
the
giving
up
our
most
desirable
Possessions
to
him
,
when
his
Word
,
or
his
Providence
calls
for
them
,
and
that
thus
we
are
to
be
disposed
,
if
we
be
the
Children
of
Abraham
,
who
was
the
Father
of
the
Faithful
.
It
is
farther
remarkable
under
this
head
,
that
God
required
Abraham
to
do
this
forthwith
,
without
disputing
and
delaying
,
and
therefore
the
Command
was
not
only
a
tryal
of
what
Abraham
would
do
in
an
extreme
hard
case
,
but
also
how
he
was
constantly
provided
and
prepared
to
do
,
as
became
God's
Servant
in
such
a
case
:
It
had
not
been
so
notable
a
tryal
of
the
goodness
of
the
Man
,
if
he
had
had
a
Week
,
or
a
Month's
time
allowed
him
to
lay
all
things
together
,
and
to
reason
out
the
case
,
and
to
bring
himself
to
a
willingness
by
such
arguments
,
as
the
matter
would
bear
;
for
then
it
had
been
supposed
,
that
Abraham
had
not
duly
weighed
these
things
before
,
nor
lived
in
a
constant
and
habitual
sense
of
his
Duty
,
which
was
to
obey
universally
,
but
in
some
extraordinary
tryal
of
his
Obedience
,
must
have
time
allowed
him
to
prepare
himself
for
it
.
But
this
tryal
coming
of
a
sudden
,
and
the
Command
being
to
be
executed
forthwith
,
as
it
was
,
plainly
demonstrated
,
that
Abraham
was
always
ready
to
offer
up
his
Son
,
and
could
never
have
been
taken
unprovided
to
do
the
Will
of
God
in
the
most
difficult
case
:
And
therefore
his
example
doth
not
only
instruct
us
,
that
God
is
to
be
entirely
submitted
to
,
but
that
we
are
to
be
always
ready
,
and
prepared
in
heart
and
mind
to
do
well
,
upon
the
tryal
of
our
Faith
and
Obedience
,
that
when
it
happens
in
any
notable
instance
,
we
may
in
some
measure
come
up
to
that
perfection
in
Self-resignation
to
God
,
which
Abraham
,
as
far
as
it
appears
by
the
History
of
him
,
was
a
Pattern
of
:
For
he
did
set
himself
to
part
with
his
All
without
murmuring
,
and
expostulating
,
and
disputing
;
for
some
such
thing
seems
to
be
intimated
in
that
saying
,
That
he
rose
early
in
the
morning
,
and
immediately
went
about
the
execution
of
God's
Command
:
Though
without
doubt
a
man
of
his
humane
and
tender
affections
could
not
but
feel
pain
in
receiving
this
Command
of
God
,
and
an
uneasie
strugling
between
his
Faith
in
God
,
and
his
Affection
to
his
Child
;
yet
it
doth
not
appear
,
that
this
delayed
his
resolution
,
to
do
what
God
required
,
or
raised
in
him
any
dispute
,
what
to
conclude
upon
:
But
though
it
was
grievous
to
do
it
,
yet
because
it
was
God's
pleasure
,
he
forthwith
set
himself
to
obey
.
This
perfection
of
Obedience
is
what
we
should
aim
at
,
for
the
greater
Glory
of
God
,
and
for
our
own
greater
security
;
and
I
will
add
for
our
ease
too
:
For
he
that
submits
to
God
with
the
least
disputing
,
when
the
tryal
is
great
,
doth
it
with
the
least
pain
;
but
it
will
be
accepted
by
God
,
if
we
prevail
at
last
,
and
do
the
thing
that
God
expects
,
in
quitting
all
,
to
secure
an
Interest
in
him
,
although
not
with
the
same
readiness
that
Abraham
did
,
though
not
without
complaint
,
and
some
disputing
;
for
God
will
pardon
our
Infirmities
,
if
there
be
a
prevailing
sincerity
at
the
bottom
,
that
overcomes
the
reluctance
of
Flesh
and
Blood.
But
we
should
labour
to
come
up
to
the
perfection
of
Abraham's
example
,
and
consider
well
with
our selves
,
that
it
is
our
constant
profession
and
pretence
,
as
well
as
it
was
Abraham's
,
to
love
the
Lord
our
God
with
all
our
hearts
,
and
to
hold
nothing
too
dear
for
him
;
and
withal
,
that
there
is
nothing
which
God
can
require
us
to
quit
voluntarily
,
but
he
has
an
absolute
Right
to
dispose
of
it
,
and
has
absolute
Power
to
deprive
us
of
it
,
whether
we
will
or
not
:
When
therefore
God
requires
,
that
we
should
freely
resign
that
to
him
,
which
he
can
take
away
if
he
pleases
,
it
is
evident
that
he
requires
this
,
not
for
his
own
good
,
but
for
ours
:
If
he
had
needed
Isaac
,
and
it
had
been
beneficial
to
himself
that
Isaac
should
be
killed
,
what
need
of
Abraham
to
do
it
?
And
surely
it
is
a
mighty
reason
without
delay
to
put
God's
Will
and
Command
in
execution
,
when
we
know
beforehand
,
that
all
is
meant
for
our
good
,
not
that
God
is
the
better
,
for
that
which
we
quit
,
but
because
we
are
the
better
for
doing
it
freely
and
voluntarily
.
2.
The
other
remarkable
is
,
That
God
required
of
Abraham
to
offer
up
that
his
only
Son
,
in
whom
his
seed
should
be
called
,
through
whom
all
those
great
Promises
were
to
be
fulfilled
,
which
he
had
made
to
him
before
;
and
herein
consisted
the
nobleness
of
Abraham's
Faith
,
that
though
God
seemed
to
require
that
,
which
would
destroy
all
the
hope
he
had
by
those
Promises
,
which
hitherto
he
had
firmly
believed
,
yet
he
believed
still
,
and
submitted
to
do
that
,
which
in
all
appearance
was
utterly
inconsistent
with
the
truth
of
those
Promises
that
had
been
made
to
him
;
so
that
he
against
hope
,
believed
in
hope
:
And
this
is
that
which
the
Author
of
the
Epistle
to
the
Hebrews
lays
an
Emphasis
upon
,
chap.
11.
By
faith
Abraham
when
he
was
tryed
,
offered
up
Isaac
,
and
he
that
had
received
the
promises
,
offered
up
his
only
begotten
son
,
his
only
Son
,
through
whom
those
Promises
were
to
be
fulfilled
.
Now
,
though
he
could
in
obedience
to
God
get
over
the
difficulty
,
that
Natural
Affection
laid
in
his
way
,
yet
here
was
the
hard
point
,
how
he
should
get
over
that
temptation
to
unbelief
,
which
struck
at
the
very
Root
of
his
Faith
:
God
had
promised
before
,
that
in
Isaac
his
seed
should
be
called
.
If
he
believed
him
now
,
how
did
it
not
appear
that
he
was
deceived
before
?
If
he
was
not
deceived
before
,
in
trusting
to
that
Promise
,
how
could
he
be
obliged
to
do
that
,
which
would
take
away
all
reason
to
believe
that
Promise
any
longer
?
But
yet
without
any
of
this
disputing
and
contending
,
he
went
speedily
about
the
matter
,
he
rose
up
early
in
the
morning
,
and
takes
his
Son
along
with
him
to
that
place
where
he
was
to
offer
him
up
.
Now
if
you
ask
how
it
was
possible
for
him
to
believe
in
God
,
notwithstanding
this
Command
;
mark
what
the
Apostle
says
,
By
faith
he
that
received
the
promises
,
offered
up
his
only
begotten
son
,
of
whom
it
was
said
,
That
in
Isaac
shall
thy
seed
be
called
;
accounting
that
God
was
able
to
raise
him
up
even
from
the
dead
,
from
whence
also
he
received
him
in
a
figure
.
That
is
to
say
,
he
so
fully
believed
all
God's
Promises
made
to
him
before
,
that
his
Faith
was
not
staggered
with
the
seeming
inconsistancy
of
this
Command
of
God
,
with
his
former
Promises
;
but
concluded
,
if
there
was
no
other
way
,
God
would
raise
up
Isaac
from
the
dead
;
for
he
accounted
,
that
is
,
he
was
fully
perswaded
,
that
God
was
able
to
raise
him
from
the
dead
,
as
in
a
sort
he
did
,
by
stopping
his
hand
,
when
he
was
about
to
slay
him
:
And
now
if
upon
the
former
consideration
Abraham's
sincerity
deserved
so
high
a
testimony
,
much
more
upon
this
;
for
it
is
the
highest
praise
of
Faith
,
to
trust
that
God
will
make
good
all
his
Promises
,
even
when
the
way
he
takes
so
to
do
,
seems
to
be
utterly
inconsistent
with
them
:
Well
therefore
might
God
upon
this
high
act
of
Obedience
renew
his
Covenant
with
Abraham
,
in
saying
,
By
my self
have
I
sworn
,
that
because
thou
hast
done
this
thing
,
and
hast
not
with-held
thy
son
,
thine
only
son
from
me
,
that
in
blessing
I
will
bless
thee
,
and
in
thy
seed
shall
all
the
Nations
of
the
earth
be
blessed
.
And
observe
here
I
beseech
you
,
how
highly
God
was
pleased
with
this
Noble
Act
of
Faith
,
and
how
fitly
the
Promise
wherewith
God
immediately
rewarded
him
,
agreed
to
what
Abraham
had
done
:
By
my self
have
I
sworn
,
that
because
thou
hast
done
this
thing
,
in
blessing
I
will
bless
thee
:
Words
cannot
express
a
greater
delight
than
these
do
:
One
would
think
that
Abraham
had
done
some
singular
kindness
to
his
God
,
and
if
God
were
to
be
judged
of
,
as
we
judge
of
Man
,
that
God
had
received
an
extraordinary
favour
and
benefit
from
him
.
But
such
is
the
infinite
and
pure
Charity
of
God
,
that
when
we
do
what
is
good
for
our selves
,
it
is
no
less
pleasing
to
him
,
than
if
it
were
beneficial
to
himself
:
But
because
Abraham
had
conquered
the
greatest
Temptation
of
all
to
Disobedience
,
viz.
That
the
thing
commanded
seemed
to
destroy
all
the
Promises
he
had
made
of
a
Blessed
Posterity
,
that
should
descend
from
him
by
Isaac
;
God
now
rewarded
his
Faith
with
repeated
Assurances
:
By
my self
have
I
sworn
,
that
in
thy
seed
shall
all
the
Nations
of
the
earth
be
blessed
:
And
so
well
might
the
Jews
in
their
Peace-offerings
,
when
they
thankfully
acknowledged
the
goodness
of
God
,
in
giving
them
the
possession
of
so
good
a
Land
,
call
to
mind
the
offering
of
Isaac
,
as
the
Great
Foundation
of
all
those
Temporal
Blessings
,
which
they
,
as
the
Seed
of
Abraham
enjoyed
.
And
after
such
a
demonstration
as
this
,
well
may
we
trust
God
in
all
Conditions
,
if
we
resolve
to
do
as
Abraham
did
,
if
we
count
none
of
his
Commandments
grievous
,
if
we
do
not
repine
at
his
Providences
,
if
we
go
on
to
serve
him
,
and
to
depend
upon
him
,
though
when
we
must
hope
against
hope
;
for
then
God
will
not
fail
to
shew
,
that
we
have
wisely
trusted
in
him
,
and
cast
our selves
upon
him
,
he
will
shew
himself
as
much
pleased
with
our
Faith
,
as
he
was
with
Abraham's
,
and
will
reward
it
as
effectually
.
To
sum
up
all
:
The
Testimony
of
God
to
Abraham's
Faith
,
was
not
given
merely
for
his
own
sake
,
but
for
the
instruction
and
encouragement
of
all
true
Believers
to
the
World's
end
,
who
when
they
deny
themselves
,
and
do
the
hardest
Duties
,
and
are
never
offended
with
the
Will
of
God
,
have
,
I
say
,
a
Title
to
the
Testimony
God
gave
to
Abraham
:
Now
I
know
that
thou
fearest
God.
Certainly
it
would
be
no
mean
encouragement
to
us
,
it
would
raise
up
our
minds
to
very
great
degrees
of
Joy
and
Triumph
,
to
have
God
say
that
to
us
,
that
he
did
to
Abraham
;
but
we
are
to
remember
that
it
was
said
to
him
once
for
all
,
in
behalf
of
all
his
Children
,
that
should
tread
in
the
steps
of
his
Faith
:
This
was
not
an
Honour
given
to
Abraham
only
,
though
to
him
principally
,
and
in
the
first
place
;
it
was
done
him
also
for
the
Credit
of
Religion
in
all
Ages
of
the
World
,
and
for
the
comfort
and
Joy
of
all
Religious
and
Holy
Men
and
Women
to
the
end
of
the
World.
Wherefore
,
my
Brethren
,
that
we
may
come
in
for
some
share
in
the
Praise
and
Reward
of
Abraham's
Faith
,
let
there
be
in
none
of
us
an
evil
heart
of
unbelief
,
in
departing
from
the
living
God
:
The
evil
heart
of
unbelief
,
is
the
evil
heart
that
causeth
unbelief
,
(
i.
e.
)
some
corrupt
Inclination
,
some
unmortified
Lust
,
some
carnal
Interest
or
other
.
Do
thou
therefore
in
the
first
place
,
when
thou
hast
an
eye
upon
the
example
of
Abraham
,
conceive
how
much
thou
art
obliged
to
take
thy
sin
,
thy
dearly
beloved
sin
,
whatever
it
be
,
and
slay
it
,
that
is
the
first
Sacrifice
thou
canst
offer
to
God
,
to
wit
,
a
broken
and
contrite
heart
,
an
heart
clean
from
worldly
and
sinful
lusts
.
Do
this
,
and
thou
wilt
find
nothing
too
dear
for
God
,
thy
Faith
will
then
make
thee
to
be
entirely
at
the
disposal
of
his
Will
and
Pleasure
,
it
will
justifie
and
support
thee
in
so
doing
,
and
the
God
of
Abraham
will
be
thine
exceeding
great
reward
.
The
Seventh
Sermon
.
MATTH.
XV.
1
,
2
,
3.
Then
came
to
Jesus
Scribes
and
Pharises
,
which
were
of
Jerusalem
,
saying
,
Why
do
thy
Disciples
transgress
the
Tradition
of
the
Elders
,
for
they
wash
not
their
hands
when
they
eat
bread
?
But
he
answered
and
said
unto
them
,
Why
do
ye
also
transgress
the
Commandment
of
God
by
your
Tradition
?
THough
never
Man
was
so
unreproveable
in
his
Doctrine
and
Example
,
as
our
Lord
Jesus
,
yet
never
was
Man
more
opposed
or
cavilled
at
,
as
the
Evangelists
do
abundantly
testifie
,
that
History
of
him
,
which
they
have
written
for
us
,
being
upon
the
matter
made
up
of
the
Holy
Doctrines
which
he
delivered
,
the
good
works
in
which
he
was
always
employed
,
and
the
contradictions
which
he
continually
met
with
:
And
it
was
very
necessary
that
some
instances
of
the
last
should
be
recorded
for
our
sakes
,
that
they
who
profess
the
Truth
as
it
is
in
Jesus
,
should
not
think
it
strange
,
if
they
happened
to
meet
with
such
opposition
as
their
Master
did
;
and
likewise
,
that
by
his
Answers
to
the
Cavils
of
his
Adversaries
,
they
might
be
instructed
how
they
should
defend
themselves
afterwards
against
the
like
Objections
.
One
instance
whereof
we
have
in
the
Text
,
I
have
now
chosen
to
speak
to
;
Then
came
to
Jesus
Scribes
and
Pharises
,
which
were
of
Jerusalem
,
&c.
As
to
which
words
,
I
shall
not
need
to
say
much
concerning
the
Persons
,
that
our
Saviour
had
to
deal
withal
,
because
their
Character
is
so
well
known
to
all
,
that
diligently
read
the
Gospels
.
The
Scribes
were
the
Men
that
professed
to
teach
the
Law
,
and
expected
to
have
all
their
Interpretations
received
as
Oracles
.
The
Pharises
were
the
most
subtle
and
prevailing
Sect
amongst
the
Scribes
;
for
though
as
things
were
in
that
Age
,
and
for
some
time
before
,
the
Scribes
generally
agreed
in
corrupting
the
Law
,
and
deceiving
the
People
,
yet
they
had
their
Parties
and
Factions
among
themselves
,
the
Pharises
in
our
Saviour's
time
being
a
Sect
of
the
greatest
power
in
the
Council
,
and
of
the
greatest
Reputation
with
the
People
,
and
whereas
it
is
said
,
that
they
were
the
Scribes
and
Pharises
,
or
the
Scribes
of
the
Pharisaical
Party
,
which
were
of
Jerusalem
,
that
came
to
Jesus
;
the
meaning
is
,
that
they
were
such
as
kept
their
Schools
in
the
City
of
Jerusalem
,
and
were
therefore
of
the
first
rank
amongst
the
Pharises
.
And
now
I
shall
discourse
to
you
of
these
two
things
:
-
First
,
Of
the
Objection
which
these
Men
made
against
Jesus
and
his
Disciples
.
-
Secondly
,
Of
the
Answer
which
our
Saviour
made
to
the
Charge
that
was
laid
against
them
.
I.
Of
the
Objection
,
which
these
Men
made
against
Jesus
and
his
Disciples
:
Why
do
thy
Disciples
transgress
the
Tradition
of
the
Elders
?
for
they
wash
not
their
hands
when
they
eat
bread
.
A
Charge
laid
with
as
much
confidence
as
anger
,
and
therefore
they
scorned
to
put
any
of
his
Disciples
to
answer
it
,
and
thought
fit
to
challenge
the
Master
himself
about
it
.
Now
the
first
thing
that
is
proper
to
be
considered
here
,
is
,
1.
The
nature
of
the
Charge
,
which
seems
to
be
a
general
one
illustrated
by
one
particular
instance
:
The
general
Charge
was
,
that
the
Disciples
of
Jesus
transgressed
the
Tradition
of
the
Elders
:
The
particular
instance
was
,
that
they
transgressed
such
Tradition
,
in
not
washing
their
hands
before
meat
.
As
to
the
general
Charge
,
they
had
transgressed
the
Tradition
of
the
Elders
.
But
what
was
the
Tradition
of
the
Elders
?
The
Tradition
of
the
Elders
,
was
the
Doctrine
that
had
been
delivered
,
and
the
Rules
that
had
been
laid
down
by
wise
and
great
Men
,
and
universally
received
in
former
Ages
.
One
would
think
therefore
,
that
the
Laws
of
Moses
,
and
the
Rules
of
the
Prophets
,
and
whatsoever
was
commanded
in
the
Scriptures
,
had
been
the
Tradition
of
the
Elders
,
for
all
these
things
had
been
delivered
down
by
an
uncontroulable
Tradition
from
hand
to
hand
,
for
near
two
thousand
years
.
But
there
was
no
such
meaning
under
these
words
,
as
they
used
them
.
By
the
Tradition
of
the
Elders
,
or
by
the
ancient
Tradition
of
wise
and
great
Men
,
they
meant
no
Doctrines
or
Rules
for
Faith
or
Practice
,
that
were
expressed
in
the
Writings
of
Moses
and
the
Prophets
,
but
such
Doctrines
as
not
being
written
in
the
Law
,
were
delivered
down
by
word
of
Mouth
,
and
by
constant
usage
from
Father
to
Son
,
and
so
from
one
Age
to
another
.
And
thus
Josephus
tells
us
,
Antiq.
13.13
.
That
the
first
and
main
Principle
of
the
Pharises
was
,
that
they
denyed
all
those
things
to
be
written
,
which
concerned
Religion
.
The
Fundamental
Rule
of
their
Sect
was
this
,
that
there
was
a
double
Law
,
an
Oral
Law
,
and
a
Written
Law
:
A
Law
delivered
from
Age
to
Age
by
word
of
Mouth
,
as
well
as
a
Law
delivered
in
such
Books
,
as
had
Authority
from
Moses
and
the
Prophets
.
To
gain
reverence
to
these
Traditions
,
they
perswaded
the
People
,
that
though
they
were
not
written
in
the
Law
,
yet
they
were
delivered
to
Moses
by
God
himself
,
to
Joshua
by
Moses
,
to
the
Prophets
by
Joshua
,
to
Esdras
by
the
Prophets
,
and
thence
to
the
Masters
of
the
Schools
,
of
whom
they
were
the
Successors
:
And
they
being
the
Guardians
of
these
unwritten
Traditions
,
which
were
to
be
had
in
equal
,
or
rather
superior
regard
to
that
which
the
Scriptures
were
to
be
held
in
,
claimed
also
an
absolute
Obedience
from
the
People
,
insomuch
,
that
it
was
a
saying
amongst
them
:
If
the
Scribes
say
,
that
the
right
hand
is
the
left
,
or
the
left
hand
the
right
,
you
are
to
believe
them
.
Now
the
Charge
of
the
Pharises
upon
our
Saviour's
Disciples
,
was
not
,
that
they
had
transgressed
any
Tradition
that
appeared
to
have
a
Divine
Original
,
by
the
Books
of
Moses
and
the
Prophets
,
but
that
they
had
transgressed
the
Tradition
of
the
Elders
,
as
they
used
to
call
them
,
such
Traditions
for
which
they
had
no
other
pretence
,
than
that
they
were
conveyed
down
by
word
of
mouth
from
Father
to
Son
,
amongst
the
wise
Men
,
and
the
Masters
,
and
the
Scribes
.
The
particular
instance
to
explain
the
general
Charge
was
this
,
that
the
Disciples
did
not
wash
their
hands
,
before
they
eat
bread
.
For
one
of
those
many
Traditionary
Doctrines
,
for
which
they
were
so
zealous
,
was
this
,
that
if
a
Stranger
,
or
an
uncircumcised
Person
should
but
touch
a
Jew
,
the
Jew
was
forthwith
defiled
,
or
if
he
had
but
touched
any
thing
,
that
a
Jew
afterward
touched
,
he
was
unclean
;
and
if
the
Jew
should
in
that
state
take
any
Meat
to
eat
,
that
Meat
was
rendred
unclean
,
and
would
defile
his
mind
;
for
the
preventing
of
which
danger
,
it
was
a
part
of
Religion
to
wash
before
eating
;
and
thus
for
an
idle
fancy
they
invented
an
idle
relief
,
and
placed
so
much
Religion
in
it
,
that
says
one
of
them
,
He
that
eats
bread
with
unwashen
hands
,
sins
as
much
as
if
he
had
lain
with
a
Whore
:
And
says
another
,
It
is
the
highest
point
of
holiness
for
a
man
to
separate
himself
from
the
vulgar
,
and
that
he
doth
not
touch
them
,
nor
so
much
as
eat
or
drink
with
them
;
and
the
next
to
this
,
is
to
wash
away
the
impurity
that
is
contracted
thereby
:
You
may
see
a
more
particular
account
of
this
senceless
Superstition
of
theirs
,
in
Mark
7.
The
Pharises
,
and
all
the
Jews
,
except
they
wash
their
hands
oft
,
eat
not
,
holding
the
Tradition
of
the
Elders
.
And
when
they
come
from
the
market
,
except
they
wash
,
they
eat
not
:
And
many
other
things
there
be
,
which
they
have
received
to
hold
,
as
the
washing
of
cups
,
and
pots
,
brazen
vessels
,
and
of
tables
:
that
is
,
they
did
not
only
wash
their
own
hands
,
least
they
should
have
touched
some
stranger
,
or
one
less
pure
than
themselves
,
but
least
some
stranger
should
have
touched
the
Cup
,
in
which
they
drank
,
or
the
Dish
in
which
their
Meat
was
,
or
the
Tables
upon
which
the
Cups
were
to
stand
;
these
were
washed
with
all
care
,
not
for
cleanliness
,
for
that
would
not
serve
the
turn
;
but
for
holiness-sake
,
as
if
their
Minds
were
made
pure
,
by
washing
their
Hands
and
Cups
,
and
all
things
of
this
sort
.
This
was
one
kind
of
their
Traditionary
Doctrines
,
for
transgressing
of
which
the
Disciples
of
Jesus
were
accused
by
the
Pharises
.
II.
We
may
observe
these
two
things
implyed
in
the
Charge
:
1.
The
concern
which
the
Scribes
had
for
their
Traditions
.
And
,
2.
The
reverence
in
which
the
People
held
them
.
1.
The
concern
of
the
Scribes
and
Pharises
to
have
them
observed
:
It
was
so
great
,
that
a
Man
might
with
less
danger
from
them
,
break
a
plain
Law
of
God
,
than
transgress
one
of
their
Traditions
,
and
they
would
sooner
call
him
to
an
account
for
this
latter
,
than
for
the
former
;
if
they
could
have
charged
our
Lord's
Disciples
with
breaking
the
Fifth
Commandment
,
as
Jesus
charged
them
with
it
presently
after
,
of
this
they
would
have
said
nothing
:
But
they
were
not
able
to
bear
the
neglect
of
the
Disciples
to
wash
before
eating
,
for
Conscience-sake
:
And
when
he
had
given
the
Multitude
a
plain
account
of
this
neglect
,
neither
could
they
bear
that
,
but
were
offended
at
him
,
v.
12.
Hence
in
their
Talmud
,
a
Book
that
pretends
to
have
gathered
up
their
Oral
Traditions
,
it
is
said
,
That
there
is
more
in
the
words
of
the
Scribes
,
than
in
the
words
of
the
Law
:
And
we
are
not
to
think
that
the
written
Law
is
the
Foundation
,
but
the
unwritten
;
and
the
words
of
the
Elders
are
of
more
Authority
and
weight
,
than
the
words
of
the
Prophets
:
So
blind
was
their
Zeal
for
their
Traditions
,
that
one
of
the
Rabbies
being
once
cast
into
Prison
,
and
Water
being
given
him
to
wash
,
and
to
drink
,
and
the
greater
part
of
it
being
spilt
,
he
rather
chose
to
wash
his
hands
,
than
to
drink
,
saying
,
'T
is
better
to
die
,
than
to
transgress
the
Tradition
of
the
Elders
.
And
no
wonder
that
they
were
thus
concerned
,
when
it
was
by
these
Doctrines
that
they
kept
up
an
absolute
Authority
over
the
People
;
for
if
the
People
would
be
made
to
believe
,
that
the
unwritten
Law
was
of
greater
consequence
than
the
written
,
and
that
the
Scribes
were
the
Guardians
and
Oracles
of
the
unwritten
Law
,
nothing
could
be
better
contrived
,
to
keep
them
in
an
absolute
dependance
upon
the
Scribes
.
2.
The
Charge
doth
likewise
imply
an
universal
regard
of
these
Traditions
in
the
People
:
Why
do
thy
disciples
transgress
the
traditions
?
(
i.
e.
)
Why
do
they
only
do
it
:
And
we
heard
from
St.
Mark
,
that
the
Pharises
,
and
all
the
Jews
,
except
they
wash
their
hands
oft
,
eat
not
:
Whatever
became
of
the
Commandments
of
God
,
here
was
very
good
care
taken
,
that
the
Traditions
of
the
Church
should
be
kept
.
Nay
,
it
was
so
fixed
in
the
minds
of
our
Lord's
Disciples
themselves
,
that
they
were
to
be
kept
,
that
it
was
not
easie
to
set
them
right
in
these
things
presently
;
for
after
our
Saviour
had
told
them
,
Not
that
which
goeth
into
the
mouth
defileth
the
man
,
but
that
which
cometh
out
of
the
mouth
,
v.
11.
Peter
asked
him
,
v.
15.
to
declare
the
meaning
of
the
Parable
,
or
as
he
thought
it
,
hard
saying
:
And
Jesus
said
,
v.
16.
Are
ye
also
yet
without
understanding
?
And
so
he
goes
on
,
shewing
that
he
spake
of
cleanness
of
mind
,
which
was
defiled
by
evil
thoughts
,
murders
,
adulteries
,
&c.
They
had
not
yet
got
rid
of
those
Superstitious
Fancies
that
reigned
amongst
the
People
,
and
were
so
prejudiced
by
them
,
that
they
could
hardly
understand
the
plain
truth
on
the
other
side
.
Nay
,
when
after
this
,
he
had
occasion
to
say
to
them
,
as
you
find
in
the
next
Chapter
,
ver.
6.
Take
heed
and
beware
of
the
leaven
of
the
Pharises
,
and
of
the
Sadduces
:
How
do
we
think
they
understood
this
saying
?
And
they
reasoned
among
themselves
,
saying
,
it
is
because
we
have
taken
no
bread
.
Which
shewed
,
they
were
not
yet
cured
of
this
Pharisaical
Superstition
;
inasmuch
as
they
understood
our
Saviour
,
as
if
he
had
forbidden
them
to
eat
any
bread
which
the
Pharises
had
touched
,
as
the
Pharises
would
eat
nothing
that
had
been
touched
by
a
Gentile
;
when
all
that
our
Saviour
meant
,
was
,
that
they
should
beware
of
their
Doctrine
.
And
no
wonder
that
these
Traditionary
Inventions
had
taken
such
root
in
the
minds
of
men
,
when
they
did
not
serve
more
for
the
Authority
of
the
Guides
,
than
for
the
ease
and
liberty
of
the
People
that
followed
them
:
For
though
it
was
something
a
nice
and
elaborate
business
to
observe
all
the
Traditions
,
yet
this
was
much
more
grateful
,
not
only
to
fancy
,
but
to
flesh
and
blood
,
than
to
observe
the
Rules
of
true
Piety
,
by
keeping
the
Commandments
of
God
:
For
instance
,
though
it
was
something
troublesome
to
be
washing
at
every
turn
,
yet
if
this
would
keep
a
man's
mind
clean
,
it
was
a
much
easier
care
,
than
to
keep
the
heart
pure
,
v.
19.
from
evil
thoughts
,
murders
,
adulteries
,
fornications
,
thefts
,
false-witnessings
,
and
evil
speakings
,
which
according
to
our
Saviour's
Doctrine
,
were
the
things
that
defile
the
man
,
v.
20.
How
was
it
possible
,
but
that
People
should
be
fond
of
believing
such
a
conclusion
as
this
,
whosoever
lives
in
the
Land
of
Israel
,
and
eateth
his
Meat
in
cleanness
,
and
speaks
in
the
Holy
Tongue
,
and
Morning
and
Evening
says
over
his
Phylacteries
,
let
him
never
doubt
,
but
he
shall
obtain
Life
in
the
World
to
come
.
This
was
the
Doctrine
of
the
Masters
,
and
certainly
they
must
be
very
unreasonable
People
,
that
could
not
be
content
to
go
to
Heaven
upon
such
terms
as
these
,
if
they
could
be
made
such
Fools
as
to
believe
it
:
And
truly
Men
are
very
apt
to
hearken
to
such
Follies
,
because
they
save
them
the
labour
of
being
truly
good
.
No
wonder
therefore
that
the
Scribes
were
so
universally
believed
and
obeyed
by
the
People
,
inasmuch
as
they
undertook
to
carry
them
all
to
Heaven
infallibly
,
by
such
slight
and
cheap
performances
,
as
were
required
by
their
Tradition
:
And
in
such
a
case
as
this
,
it
would
cost
more
than
ordinary
pains
to
undeceive
them
;
our
Saviour
himself
being
constrained
to
repeat
his
Instructions
over
and
over
again
to
his
Disciples
,
to
get
these
Fancies
out
of
their
heads
.
And
thus
much
concerning
the
nature
of
that
Charge
,
which
the
Pharises
laid
against
our
Lord's
Disciples
,
and
concerning
that
which
is
implyed
in
it
,
the
zeal
of
the
Priests
,
and
the
Scribes
for
their
Traditions
,
and
the
fondness
of
the
People
that
were
addicted
to
them
.
I
proceed
now
to
the
2.
Point
:
And
that
is
the
Answer
which
our
Saviour
made
to
this
Charge
,
viz.
Why
do
ye
also
transgress
the
Commandment
of
God
by
your
Tradition
?
Which
doth
of
itself
appear
to
be
a
plain
and
wise
way
of
answering
their
bold
Question
,
because
it
turned
the
difficulty
upon
them
,
and
that
a
thousand
times
a
greater
difficulty
,
to
say
,
if
they
could
,
by
what
Authority
they
advanced
their
Traditions
against
the
Law
of
God
,
and
since
they
thought
it
was
so
heinous
a
fault
in
the
Disciples
,
not
to
observe
their
Traditions
,
to
purge
themselves
if
they
were
able
,
of
a
notorious
fault
in
keeping
their
Traditions
,
and
teaching
them
to
others
;
inasmuch
as
their
Traditions
could
not
be
kept
without
transgressing
the
commandment
of
God.
Which
general
Charge
our
Saviour
makes
good
also
,
by
one
particular
inference
so
plain
,
that
there
was
no
fencing
against
it
:
For
God
,
says
he
,
commanded
,
saying
,
Honour
thy
Father
and
thy
Mother
:
and
he
that
curseth
Father
or
Mother
,
let
him
die
the
death
:
But
ye
say
,
whosoever
shall
say
to
his
Father
,
or
his
Mother
,
it
is
a
gift
,
by
whatsoever
thou
mightest
be
profited
by
me
,
and
honour
not
his
Father
and
his
Mother
,
he
shall
be
free
:
thus
have
you
made
the
Commandment
of
God
of
none
effect
,
by
your
Tradition
.
The
Tradition
was
this
,
that
if
a
man
had
vowed
never
to
relieve
,
or
to
give
any
thing
to
such
or
such
a
Person
,
though
it
were
his
Father
or
his
Mother
,
he
was
held
by
his
Vow
,
and
if
afterwards
he
should
change
his
mind
,
and
be
willing
to
relieve
his
Parents
,
and
in
order
thereunto
,
go
to
the
Priests
to
be
dispensed
with
,
and
absolved
of
his
Vow
,
the
Priests
should
challenge
all
that
he
now
designed
to
relieve
his
Parents
withal
,
but
of
his
Vow
he
could
not
be
released
,
and
the
Money
was
put
into
the
Treasury
of
the
Temple
;
so
that
if
his
Father
or
Mother
came
afterwards
to
him
,
and
asked
an
Alms
of
him
,
he
might
say
,
It
is
Corban
,
or
devoted
to
the
Service
of
the
Temple
,
whatsoever
I
can
have
a
mind
to
give
thee
;
and
in
St.
Mark
our
Saviour
concludes
,
And
ye
suffer
him
no
more
to
do
ought
for
his
Father
,
or
his
Mother
:
For
they
held
him
to
his
Vow
,
and
whatever
Money
he
could
be
willing
to
give
them
afterwards
,
being
under
the
Religion
of
a
Vow
,
it
became
Sacred
,
and
was
to
go
to
the
Temple
:
In
which
most
wicked
Tradition
they
had
their
Ends
;
for
the
Wealth
of
the
Treasury
being
partly
employed
in
the
Reparation
of
the
Temple
,
partly
for
the
Relief
of
the
Poor
,
partly
for
the
enriching
of
the
Priests
and
Levites
,
the
Pharises
who
were
no
small
part
of
the
Priests
,
had
their
share
in
all
,
that
was
brought
into
the
Treasury
.
By
this
Traditionary
Doctrine
and
Practice
,
they
had
eluded
a
Law
of
God
not
of
lesser
moment
,
but
of
great
moment
,
that
the
transgression
of
it
was
capital
,
and
such
a
Law
too
,
as
the
light
of
Nature
shews
no
less
,
than
the
written
word
of
God
;
and
therefore
well
might
our
Saviour
Conclude
,
Thus
have
ye
made
the
Commandment
of
God
of
none
effect
by
your
Tradition
:
But
if
it
be
now
asked
,
why
our
Saviour
did
not
keep
to
that
instance
which
the
Pharises
produced
,
and
answer
to
that
,
but
rather
chose
another
instance
?
The
account
of
this
I
think
very
easie
,
viz.
That
he
saw
it
was
necessary
to
run
them
down
by
one
of
the
most
undeniable
instances
that
could
be
imagined
,
of
their
contradicting
the
Law
of
God
by
their
Traditions
;
for
the
boldness
of
the
Pharises
and
Priests
was
so
excessive
,
and
the
fondness
of
the
People
about
these
Traditions
was
so
hard
to
be
broken
,
that
it
was
necessary
to
make
way
for
their
conviction
by
such
an
argument
,
as
must
needs
make
some
impression
upon
them
:
And
when
he
had
made
an
end
of
that
,
he
did
not
forget
to
speak
directly
to
the
point
they
had
begun
withal
;
for
ver.
10.
we
find
that
he
called
the
multitude
,
and
said
unto
them
,
Hear
and
understand
,
not
that
which
goeth
into
the
mouth
defileth
a
Man
,
but
that
which
cometh
out
of
the
Mouth
defileth
a
Man
;
that
is
,
do
not
suffer
your selves
to
be
deluded
by
these
confident
Men
,
who
use
their
Authority
to
that
degree
,
as
to
carry
you
under
a
pretence
of
keeping
their
Traditions
,
to
the
transgression
of
the
plainest
Commandments
of
God
,
as
I
have
evidently
shewn
in
the
case
of
the
Fifth
Commandment
;
and
now
be
willing
to
be
instructed
in
that
other
point
of
pretended
Tradition
,
which
they
blame
my
Disciples
for
not
observing
,
and
know
that
no
Food
whatsoever
is
unclean
,
or
unlawful
in
its
own
nature
to
be
used
,
nor
can
any
Man's
touch
make
it
so
,
nor
can
any
of
these
things
defile
a
Man's
Conscience
;
but
a
Man's
Conscience
is
defiled
by
that
which
comes
from
his
heart
,
by
evil
thoughts
,
by
evil
words
,
and
by
actions
contrary
to
the
Command
of
God
,
such
as
murders
,
and
adulteries
,
&c.
These
are
the
things
that
defile
a
man
,
but
to
eat
with
unwashen
hands
,
defileth
not
a
man
:
(
i.
e.
)
doth
not
by
any
means
affect
his
Soul
,
or
his
Conscience
,
for
in
this
respect
he
is
neither
better
for
washing
,
nor
worse
for
letting
it
alone
;
and
to
think
otherwise
is
a
Superstition
hurtful
to
your selves
,
and
dishonourable
to
God
,
and
of
very
bad
consequence
,
though
it
be
not
so
impudent
and
notorious
an
abuse
,
as
the
making
void
of
God's
Law
,
by
the
other
leud
Tradition
that
I
mentioned
before
:
It
is
to
this
purpose
that
we
are
to
understand
the
method
and
design
of
our
Saviour's
Discourse
in
this
place
,
in
answer
to
the
Objection
of
the
Pharises
brought
against
the
Disciples
.
From
which
answer
there
are
some
things
to
be
gathered
well
worth
our
observation
.
1.
That
it
is
sufficient
to
overthrow
the
Authority
of
a
pretended
Tradition
,
that
it
is
contrary
to
the
Commandment
of
God.
2.
That
if
there
be
one
Traditionary
Doctrine
,
that
notoriously
contradicts
the
Law
of
God
,
that
one
instance
is
sufficient
to
overturn
the
credit
of
that
Tradition
,
which
pretends
to
deliver
unwritten
Doctrines
,
of
equal
Authority
with
those
that
are
written
.
3.
That
the
universal
consent
of
some
one
Age
or
more
,
that
such
and
such
Doctrines
were
delivered
by
word
of
mouth
many
Ages
before
,
is
no
argument
that
they
were
so
delivered
.
4.
That
we
have
a
great
reason
to
stick
to
the
word
of
God
delivered
to
us
in
the
Scriptures
;
and
to
examine
all
Doctrines
and
Rules
which
are
said
to
be
necessary
to
Salvation
,
by
that
Rule
,
and
to
reject
the
Authority
of
unwritten
Traditions
.
1.
That
it
is
sufficient
to
overthrow
the
Authority
of
a
pretended
Tradition
,
that
it
is
contrary
to
the
Commandment
of
God
:
For
if
when
Tradition
is
pretended
for
any
Doctrine
or
Practice
,
it
be
not
enough
to
shew
,
that
the
same
Doctrine
or
Practice
is
inconsistent
with
what
is
plainly
required
in
the
Scriptures
,
which
are
acknowledged
by
all
to
contain
the
word
of
God
;
I
say
,
if
this
be
not
enough
,
then
our
Saviour
used
an
insufficient
Argument
against
the
pretended
Tradition
of
not
suffering
the
Son
that
was
under
a
Vow
of
the
contrary
,
to
relieve
his
Father
or
Mother
,
that
it
made
void
the
Commandment
of
God.
But
doubtless
our
Saviour
was
so
far
from
using
a
bad
Argument
,
that
he
used
the
best
and
most
convincing
of
all
:
And
truly
if
we
did
not
in
this
case
consider
our
Saviour's
Authority
,
yet
it
must
be
a
monstrous
prejudice
,
that
keeps
any
Man
from
discerning
the
strength
of
this
Argument
,
against
the
Authority
of
any
unwritten
Doctrine
,
that
it
is
contrary
to
what
is
written
;
for
nothing
is
more
certain
,
than
that
Contradictions
cannot
be
true
,
and
yet
they
must
be
true
,
if
that
Doctrine
for
which
unwritten
Tradition
is
pretended
,
can
be
of
God
,
though
it
contradicts
the
written
Tradition
,
which
is
by
all
acknowledged
to
be
Divine
.
But
as
plain
as
this
argument
is
,
yet
it
is
very
well
for
us
that
we
find
our
blessed
Saviour
giving
such
Authority
to
it
;
because
there
are
Christians
in
the
World
,
bearing
up
themselves
upon
the
Tradition
of
the
Church
,
that
are
loth
to
admit
this
Argument
;
which
we
have
no
cause
to
be
amazed
at
,
because
it
is
an
utter
Confutation
of
all
their
pretences
.
We
charge
them
with
having
brought
into
the
Church
new
Articles
of
Faith
,
and
new
Doctrines
of
Worship
,
which
are
not
only
very
different
from
what
was
taught
at
first
by
Christ
and
his
Apostles
,
but
some
of
them
contrary
thereunto
,
as
we
can
shew
them
out
of
the
Scriptures
.
But
this
way
of
proceeding
doth
by
no
means
content
them
,
and
they
insist
upon
it
,
that
the
Cause
may
be
tryed
otherwise
.
For
say
they
,
You
acknowledge
that
our
Church
was
once
a
pure
Church
,
and
taught
the
Gospel
sincerely
;
but
if
,
as
you
say
,
she
departed
from
the
pure
Faith
and
Worship
which
the
Apostles
left
,
it
is
impossible
but
this
must
have
been
very
notorious
,
because
it
could
not
have
been
done
without
opposition
and
resistance
from
some
that
must
needs
observe
it
:
Tell
us
therefore
,
when
were
these
new
and
false
Doctrines
introduced
?
Who
were
the
Men
that
brought
them
in
?
Who
were
the
first
that
made
the
discovery
?
What
Council
condemned
them
,
after
they
were
discovered
?
For
if
none
of
these
things
can
be
shewn
,
it
is
absurd
to
think
,
that
any
such
alteration
should
have
been
,
as
you
say
.
Which
reasoning
amounts
to
thus
much
,
that
it
is
impossible
we
can
be
sure
that
in
the
compass
of
a
thousand
Years
,
there
was
a
great
alteration
happened
in
the
state
of
Religion
,
unless
withal
we
can
tell
how
it
came
about
,
and
just
when
it
came
about
,
the
precise
time
,
and
the
punctual
manner
and
circumstances
thereof
,
which
is
just
as
if
a
Man
almost
desperately
sick
of
a
Disease
,
that
had
been
for
some
Years
growing
upon
him
,
should
prove
to
his
Friend
,
that
he
is
as
well
as
ever
he
was
in
his
Life
;
for
says
he
,
You
know
I
was
well
once
,
and
if
I
am
now
so
ill
,
as
you
say
,
pray
shew
me
the
time
when
this
Disease
first
happened
,
the
manner
how
,
and
what
Physitians
were
called
about
me
;
which
kind
of
arguing
would
certainly
prove
no
more
,
than
that
the
Disease
had
taken
his
head
.
When
the
Servants
came
and
told
their
Lord
,
that
the
tares
came
up
with
the
wheat
,
it
was
excusable
in
them
to
say
,
We
sowed
good
seed
,
whence
hath
it
these
tares
?
But
when
their
Master
told
them
,
An
enemy
hath
done
this
,
if
they
had
disputed
,
and
told
him
,
It
was
impossible
there
should
be
any
Tares
at
all
,
because
he
could
not
tell
punctually
that
very
Night
when
they
were
sown
,
and
who
the
Persons
were
,
that
took
the
malicious
pains
to
sow
them
;
then
they
had
been
very
inexcusable
thus
to
renounce
their
own
certain
knowledge
,
for
the
sake
of
a
vain
Speculation
.
Now
we
are
very
sure
that
the
Apostles
did
at
first
sow
nothing
in
the
Church
,
but
good
and
true
Doctrine
:
Our
Fathers
that
lived
about
fourteen
hundred
Years
after
,
found
quite
another
sort
of
Doctrine
gotten
into
the
Church
,
and
some
of
them
contrary
to
what
the
Apostles
taught
,
as
the
Scriptures
manifestly
shew
;
and
yet
there
have
been
a
long
time
,
and
still
there
are
certain
Disputers
,
that
go
about
to
stagger
others
,
with
such
like
questions
as
we
have
been
speaking
of
,
and
teach
them
to
defie
all
reasoning
out
of
the
Scriptures
,
till
these
questions
are
satisfied
;
What
Age
,
What
Year
of
our
Lord
,
were
these
Errors
brought
into
the
Church
?
Who
were
they
that
brought
them
in
,
and
who
first
complained
of
them
?
Now
although
a
very
reasonable
account
both
may
be
,
and
hath
been
given
of
the
Persons
,
the
Time
,
and
the
Manner
,
and
the
Degrees
,
by
which
such
Corruptions
got
into
the
Church
,
yet
it
is
very
unreasonable
to
expect
that
every
Christian
should
be
able
to
answer
these
Questions
punctually
,
because
it
requires
more
Labour
and
Reading
,
than
generally
they
have
either
leisure
or
ability
to
go
through
with
;
but
withal
it
is
very
needless
,
because
there
is
a
shorter
and
a
surer
way
to
determine
this
matter
,
and
that
by
comparing
those
Doctrines
and
Practices
with
the
Scriptures
:
For
the
Scriptures
have
a
more
certain
Tradition
,
than
any
of
those
Histories
that
give
an
account
of
the
Revolutions
of
Church
Affairs
since
the
beginning
;
and
now
what
matter
is
it
,
if
I
am
assured
that
such
and
such
Corruptions
were
brought
into
the
Church
,
sometime
or
other
after
the
Apostles
,
because
they
are
contrary
to
what
the
Apostles
taught
and
left
in
their
Writings
,
though
I
cannot
tell
just
the
Year
when
,
or
the
Person
by
whom
they
first
crept
into
the
Church
.
I
would
very
fain
know
of
any
Man
,
that
when
our
Saviour
set
himself
to
overthrow
that
wicked
Tradition
,
which
we
were
speaking
of
before
,
whether
he
could
not
,
if
he
had
pleased
,
have
given
an
exact
account
of
the
Persons
that
began
it
in
the
Jewish
Church
,
and
of
the
time
when
it
began
,
and
of
every
circumstance
that
attended
its
entrance
into
the
World
,
and
its
growth
and
encrease
afterwards
.
But
did
he
go
this
way
to
work
?
It
is
certain
that
the
Pharises
pretended
the
Traditions
which
they
taught
the
People
,
were
delivered
from
God
to
Moses
,
and
that
through
several
Ages
they
were
conveyed
down
to
them
successively
by
word
of
mouth
.
And
I
grant
that
if
our
Lord
had
with
many
words
shewn
them
,
that
they
were
such
and
such
men
who
first
brought
them
in
,
this
had
been
a
confutation
of
their
pretence
;
but
for
all
that
,
he
was
pleased
to
use
a
better
and
a
shorter
argument
against
them
,
and
told
them
what
the
commandment
was
in
the
Law
,
which
their
pretended
Tradition
made
void
,
and
this
was
instead
of
a
thousand
arguments
,
that
their
Doctrine
never
came
from
Moses
,
but
was
invented
some
time
afterwards
:
And
I
beseech
you
let
none
of
us
be
ashamed
to
use
that
kind
of
argument
,
which
our
Saviour
thought
fit
to
confute
those
People
withal
,
and
which
we
have
reason
to
think
he
used
,
that
he
might
shew
us
the
best
way
to
secure
our selves
from
being
imposed
upon
by
unwritten
Traditions
,
and
by
a
pretence
of
having
received
such
Doctrines
from
the
Apostles
,
as
they
never
delivered
.
When
therefore
we
are
asked
,
If
Transubstantiation
be
an
Error
,
and
not
an
Article
of
Faith
,
when
did
it
come
in
?
If
Service
in
an
Vnknown
Tongue
be
an
Innocation
,
when
did
it
come
in
?
If
the
Sacrifice
of
the
Mass
be
a
Corruption
,
when
did
it
come
in
?
Let
us
account
it
sufficient
to
answer
,
for
so
our
Saviour
thought
it
in
the
like
case
,
That
Transubstantiation
makes
void
those
places
of
Scripture
,
which
expresly
affirm
,
that
by
eating
of
Bread
we
shew
forth
the
Death
of
Christ
,
and
are
made
partakers
of
his
Body
:
That
Service
in
an
Vnknown
Tongue
makes
void
the
Fourteenth
Chapter
of
the
First
Epistle
to
the
Corinthians
:
And
that
the
Sacrifice
of
the
Mass
makes
void
the
Seventh
and
the
Tenth
Chapters
of
the
Epistle
to
the
Hebrews
,
which
expresly
tell
us
,
that
Christ
can
be
offered
no
more
,
and
that
there
remains
no
more
Sacrifice
for
Sins
;
and
therefore
we
are
very
well
assured
,
that
they
did
come
in
sometime
or
other
,
since
the
Apostles
,
but
whether
they
came
in
sooner
or
later
,
is
nothing
to
the
purpose
,
for
certainly
nothing
ought
ever
to
have
come
in
,
that
makes
void
any
part
of
the
Word
of
God
;
but
if
any
such
thing
hath
got
in
,
there
is
all
the
reason
in
the
World
that
it
should
be
thrown
out
again
.
They
may
well
be
ashamed
,
that
cannot
bear
this
sort
of
arguing
,
but
most
certainly
we
have
no
reason
to
be
ashamed
to
use
it
,
since
our
blessed
Saviour
hath
used
it
before
us
;
for
when
he
set
himself
to
overthrow
the
credit
of
these
Doctrines
,
for
which
they
pretended
a
constant
Tradition
in
the
Church
,
he
thought
it
sufficient
for
his
purpose
,
to
shew
,
that
they
voided
the
Commandments
of
God
,
and
made
his
word
of
none
effect
.
2.
If
there
be
one
Traditionary
Doctrine
that
notoriously
contradicts
the
written
Word
of
God
,
't
is
enough
to
overthrow
the
whole
Credit
of
that
Tradition
which
pretends
to
bring
down
unwritten
Doctrines
,
that
are
necessary
to
be
received
.
For
thus
we
find
,
that
our
Saviour
by
the
single
instance
of
that
Tradition
,
which
voided
the
Fifth
Commandment
,
overthrew
the
Objection
of
the
Pharises
against
his
Disciples
:
Why
do
thy
Disciples
transgress
the
Tradition
of
the
Elders
?
(
i.
e.
)
their
unwritten
Traditions
:
which
was
as
much
as
to
say
,
that
they
ought
all
of
them
to
be
Religiously
observed
,
because
they
had
all
the
same
Authority
:
Our
Saviour
therefore
produces
an
instance
of
their
Traditions
,
that
takes
away
all
Authority
,
inasmuch
as
it
was
a
plain
contradiction
to
the
Law
of
God
;
if
therefore
amongst
their
unwritten
Doctrines
and
Rules
,
there
were
any
that
had
some
kind
of
goodness
and
usefulness
,
they
were
to
be
regarded
upon
their
own
account
,
and
not
upon
the
Authority
of
Tradition
.
But
when
he
had
utterly
overthrown
all
that
pretended
Authority
by
an
undeniable
argument
,
he
then
speaks
to
the
case
,
which
themselves
had
propounded
,
and
lays
down
the
truth
concerning
it
.
They
had
a
vast
number
of
Superstitions
,
for
which
they
pretended
Tradition
,
and
they
tax
our
Saviour's
Disciples
for
not
observing
one
of
them
.
Now
he
with
admirable
wisdom
first
breaks
the
Authority
of
their
Tradition
,
shewing
that
one
of
them
was
plainly
against
the
Law
of
God
,
and
then
he
shews
how
superstitious
and
foolish
they
were
in
the
case
which
themselves
chose
to
speak
to
.
In
this
also
our
Lord
hath
set
us
an
example
,
that
if
we
are
prest
by
a
pretence
to
Tradition
in
favour
of
unwritten
Doctrines
and
Articles
,
we
should
in
the
first
place
shew
that
one
or
more
of
these
is
contrary
to
the
Word
of
God
;
and
therefore
that
there
is
no
reason
to
pretend
Tradition
for
any
of
them
,
since
they
are
all
said
to
have
come
down
together
:
Which
being
done
in
the
first
place
,
it
will
be
then
seasonable
to
shew
,
what
is
to
be
thought
of
the
rest
,
if
they
are
judged
of
by
the
general
Rules
of
Reason
and
Scripture
.
3.
The
Universal
consent
of
some
one
or
two
Ages
,
that
such
and
such
Doctrines
were
delivered
by
word
of
mouth
many
Ages
before
,
is
no
argument
that
they
were
so
delivered
.
The
Pharises
did
pretend
that
their
Doctrines
and
Interpretations
of
the
Law
had
been
conveyed
down
from
Moses
by
Oral
Tradition
to
that
Age
in
which
they
lived
,
and
there
were
several
of
these
Traditions
universally
believed
in
that
Age
to
have
been
so
conveyed
,
and
the
Practice
of
the
People
was
universally
governed
by
them
:
For
instance
,
that
of
Religious
Washing
before
Meat
,
and
the
washing
of
Cups
and
Pots
,
as
a
thing
in
it self
good
and
holy
,
was
universally
received
and
practised
,
as
St.
Mark
tells
us
.
Now
I
would
fain
know
whether
they
might
not
have
reasoned
in
this
fashion
:
We
in
this
Age
received
this
Doctrine
and
Rule
from
our
Forefathers
,
who
professed
they
received
it
from
theirs
,
and
if
they
had
not
received
it
from
theirs
,
then
they
all
agreed
together
to
cheat
us
,
as
their
Forefathers
agreed
to
cheat
them
,
if
they
had
not
received
it
from
theirs
,
and
so
this
Tradition
must
have
come
originally
from
Moses
,
or
else
there
was
one
Age
that
agreed
to
cheat
the
next
in
things
concerning
the
Service
of
God
,
and
the
Salvation
of
Mens
Souls
.
But
after
all
the
prettiness
of
this
demonstration
,
I
think
,
we
have
more
reason
to
believe
,
that
this
Superstition
never
came
from
Moses
,
because
our
Saviour
exposed
it
as
a
vain
and
foolish
Doctrine
,
than
to
believe
that
it
did
,
because
the
Jews
ever
since
the
Pharises
time
,
who
were
a
Sect
of
full
three
hundred
years
standing
were
taught
to
pretend
Tradition
for
the
Innovations
of
the
Pharises
,
and
for
this
amongst
the
rest
.
And
therefore
it
is
a
vain
thing
to
pretend
,
that
because
such
and
such
Traditionary
Doctrines
were
in
such
an
Age
taught
without
controul
,
as
necessary
to
Salvation
,
they
must
needs
have
been
taught
so
from
the
very
first
.
4.
That
we
have
great
reason
to
stick
to
the
word
of
God
delivered
to
us
in
the
Holy
Scriptures
,
and
to
examine
all
Doctrines
and
Pretences
by
this
Rule
.
For
the
Holy
Scriptures
are
indeed
the
Rule
whereby
we
are
to
try
that
pretence
,
that
there
is
another
Rule
,
viz.
of
unwritten
Tradition
;
and
if
that
other
pretended
Rule
doth
in
any
thing
contradict
the
Scriptures
,
most
certainly
it
is
but
a
pretended
Rule
,
and
to
be
rejected
.
To
deal
plainly
,
this
same
Oral
Tradition
was
never
pretended
for
any
good
,
either
by
Jews
or
Christians
;
nor
made
use
of
but
to
advance
and
protect
some
Doctrines
or
Practices
,
that
stand
condemn'd
by
the
Scriptures
:
And
therefore
after
so
long
experience
had
of
the
mischief
,
as
well
as
vanity
of
this
pretence
,
it
were
perhaps
not
unreasonable
for
any
Christian
to
reject
the
Argument
of
unwritten
Tradition
without
any
more
ado
,
and
to
entertain
no
Doctrine
or
Practice
necessary
to
Salvation
,
which
cannot
be
proved
out
of
the
Scriptures
,
nor
to
entertain
any
thing
at
all
,
that
is
contrary
thereunto
,
let
Men
talk
of
Tradition
,
or
any
other
Authority
,
as
long
as
they
please
.
And
now
I
question
not
,
but
this
Discourse
will
be
acknowledged
to
be
very
plain
and
convincing
;
but
for
all
that
,
it
is
not
certain
,
that
the
Argument
of
it self
will
secure
us
from
being
deceived
by
the
Sophistry
of
others
,
if
we
do
not
take
heed
to
the
main
thing
of
all
,
and
that
is
,
to
lead
such
Lives
as
the
Scriptures
direct
us
to
lead
,
for
there
is
no
such
temptation
in
the
world
to
be
fond
of
Traditionary
Doctrines
,
as
to
live
in
that
manner
,
that
if
the
Traditionary
Doctrines
be
not
true
,
we
can
have
no
hope
of
Salvation
.
If
we
will
live
according
to
the
Scriptures
,
we
shall
have
no
temptation
,
and
I
am
sure
we
have
no
reason
to
believe
otherwise
,
than
according
to
the
Scriptures
:
Let
us
often
think
that
here
we
have
no
continuing
place
,
we
must
not
always
live
here
,
but
that
in
a
very
little
time
,
we
are
to
go
into
another
World
,
and
to
appear
before
our
Judge
:
Let
us
remember
,
that
this
is
the
great
argument
,
by
which
the
Scriptures
engage
us
to
live
a
sober
,
righteous
and
godly
life
,
and
let
us
consider
that
it
is
the
strongest
Argument
in
the
World
,
and
be
perswaded
by
it
to
do
accordingly
,
and
this
will
above
all
things
establish
us
in
the
Truth
.
It
is
something
hard
to
keep
that
man
from
being
deceived
,
who
needs
the
comfort
of
false
Principles
:
For
Men
are
very
apt
to
be
running
for
comfort
,
where
it
is
to
be
had
,
though
they
cheat
themselves
for
it
.
Brethren
,
the
Holy
Scriptures
are
God's
Book
,
and
they
are
acknowledged
to
be
so
,
by
all
Christians
in
the
World
,
therefore
I
say
it
again
and
again
,
stick
to
the
Scriptures
,
live
according
to
the
Scriptures
,
and
believe
according
to
the
Scriptures
:
Make
the
Scriptures
the
Rule
of
your
Practice
,
and
then
you
will
need
no
more
arguments
to
make
them
the
Rule
of
your
Faith
:
And
as
many
,
as
walk
according
to
this
Rule
,
Peace
will
be
upon
them
.
The
Eighth
Sermon
.
1
COR.
XI
.
19.
For
there
must
be
Heresies
also
amongst
you
,
that
they
which
are
approved
may
be
made
manifest
among
you
.
THE
word
Heresie
did
at
first
indifferently
signifie
any
party
distinguished
from
others
by
Opinions
and
Practices
peculiar
to
it self
,
whether
those
Opinions
were
true
or
false
,
those
Practices
good
or
bad
;
insomuch
that
Christianity
it self
was
called
a
Sect
or
Heresie
for
some
time
.
But
in
time
it
came
to
be
used
in
the
worser
sense
,
and
was
restrained
to
those
,
that
distinguished
themselves
by
the
profession
of
false
Doctrines
,
or
by
unjustifiable
Practices
:
Which
use
of
the
word
began
soon
after
Christianity
,
as
far
as
I
can
find
;
and
there
was
this
reason
for
it
,
that
Christianity
having
established
one
Form
of
Doctrine
,
which
was
to
be
universally
received
,
there
were
now
to
be
no
Heresies
or
Sects
,
that
is
,
no
departure
from
the
Unity
of
that
Doctrine
;
and
every
new
Sect
from
that
time
forward
must
necessarily
be
in
the
wrong
:
Thus
also
the
word
Schism
or
Division
came
in
a
little
time
to
be
restrained
to
that
side
or
party
,
by
whose
fault
the
breach
of
Christian
Communion
and
Concord
was
made
;
and
although
,
when
a
dissention
,
and
breach
of
Unity
happens
,
they
that
are
not
in
the
fault
are
at
the
same
distance
from
those
that
are
,
that
the
faulty
are
from
the
innocent
,
yet
the
faulty
were
only
said
to
be
in
Schism
or
Division
:
Moreover
,
it
seems
that
Heresie
and
Schism
were
words
at
first
used
indifferently
to
signifie
the
same
fault
of
discord
and
contention
,
because
breach
of
Charity
and
Communion
,
was
for
the
most
part
made
by
departing
from
Unity
of
Doctrine
,
though
in
process
of
time
,
Heresie
was
restrained
to
signifie
an
Error
about
the
Faith
,
and
Schism
a
breach
of
Order
,
and
Christian
Communion
.
St.
Paul
doth
in
this
place
seem
to
mean
the
same
thing
by
both
words
,
for
in
the
foregoing
verse
,
says
he
,
I
hear
that
there
be
Divisions
or
Schisms
among
you
,
and
I
partly
believe
it
;
that
is
,
I
believe
it
of
some
of
you
.
And
there
he
adds
,
For
there
must
be
also
Heresies
among
you
;
that
is
,
Sects
and
Parties
distinguished
from
one
another
by
their
peculiar
Doctrines
and
Practices
.
The
matter
about
which
there
was
a
disagreement
in
the
Church
of
Corinth
,
was
no
less
,
than
that
of
the
Administration
of
the
Holy
Communion
,
that
having
happened
so
early
,
which
in
the
latter
Ages
of
the
Church
has
obtained
in
a
much
higher
degree
,
that
the
Sacrament
of
the
Lord's
Supper
,
which
was
in
great
part
instituted
to
unite
the
Faithful
in
one
Body
,
was
perverted
into
an
occasion
of
dividing
them
from
one
another
:
Upon
which
observation
St.
Paul
inserted
this
memorable
saying
:
There
must
be
also
Heresies
among
you
,
that
they
which
are
approved
may
be
made
manifest
.
There
must
be
Heresies
,
(
i.
e.
)
Parties
that
will
contend
for
false
Doctrines
and
unlawful
Practices
,
that
will
either
take
away
from
the
Faith
,
or
add
to
the
Faith
,
that
will
either
dispense
with
the
Commandments
of
God
,
or
teach
for
doctrines
the
commandments
of
men
.
There
must
be
Heresies
among
you
;
that
is
,
this
must
happen
in
the
Church
it self
:
Men
should
arise
from
among
themselves
speaking
perverse
things
:
And
thus
also
St.
Peter
foretold
,
There
shall
be
false
teachers
among
you
,
who
privily
shall
bring
in
damnable
heresies
,
2
Pet.
2.1
.
But
it
was
impossible
they
should
do
it
privily
or
slily
,
if
they
were
not
of
the
Church
,
and
had
not
thereby
an
opportunity
,
under
a
pretence
of
Piety
,
and
care
of
Christian
Truth
,
to
slip
their
Innovations
into
the
Church
by
degrees
:
Whereas
it
is
added
,
That
they
which
are
approved
may
be
made
manifest
;
the
meaning
is
,
that
honest
men
may
more
and
more
appear
to
be
what
they
are
.
So
that
in
the
words
of
the
Text
,
there
are
these
two
things
observable
.
-
I.
The
unavoidableness
of
Heresies
in
the
Church
,
There
must
be
Heresies
among
you
.
-
II.
The
reason
why
God
is
pleased
to
permit
Heresies
,
that
they
who
are
approved
may
be
made
manifest
.
1.
The
unavoidableness
of
Heresies
in
the
Church
,
There
must
be
Heresies
among
you
.
By
which
we
are
not
to
understand
an
absolute
necessity
,
that
Heresies
should
arise
:
For
this
is
inconsistent
with
that
liberty
of
humane
Nature
,
which
Religion
,
and
God's
dealing
with
Mankind
in
giving
us
Laws
,
and
making
us
to
expect
a
Day
of
Judgment
,
do
necessarily
suppose
:
But
the
meaning
is
this
,
that
all
things
considered
,
it
was
in
it self
highly
probable
that
Heresies
would
be
brought
into
the
Church
,
and
that
God
certainly
foresaw
that
they
would
come
in
,
men
being
left
to
that
liberty
,
which
is
capable
of
being
abused
,
and
under
that
Grace
that
may
be
resisted
.
All
therefore
,
that
is
needful
to
be
considered
under
this
head
,
will
be
this
,
what
are
the
grounds
of
that
probability
of
the
coming
in
of
Heresies
,
which
the
Text
supposes
,
of
Heresies
(
I
say
)
which
God
saw
would
certainly
come
to
pass
,
if
he
interposed
not
his
irresistible
power
to
prevent
it
.
Now
it
was
not
to
be
expected
,
but
that
Heresies
would
be
,
if
we
consider
on
the
one
side
the
revelation
of
Christian
Truth
,
and
on
the
other
,
the
Temper
and
Circumstances
of
Mankind
.
1.
As
to
the
Revelation
of
Christian
Truth
,
we
are
to
consider
the
tendency
and
design
of
the
Doctrine
it self
,
and
the
evidence
we
have
that
God
hath
revealed
it
.
1.
The
spirit
and
design
of
the
Doctrine
of
Christianity
,
which
is
plainly
to
rectifie
the
ill
Manners
,
and
the
corrupt
Affections
of
Mankind
,
to
restrain
them
from
Liberties
,
which
most
Men
desire
,
how
unreasonable
and
hurtful
soever
they
are
,
and
to
tie
them
up
to
Rules
,
that
are
not
grateful
to
flesh
and
bloud
.
Moreover
,
the
Doctrine
of
Christianity
truly
represented
,
is
equally
for
the
Interest
of
all
Mankind
,
and
is
by
no
means
framed
to
serve
the
designs
of
Ambition
,
and
to
advance
one
part
of
the
Church
,
to
the
prejudice
and
slavery
of
all
the
rest
.
Lastly
,
It
teaches
a
Worship
of
great
simplicity
,
that
has
but
very
few
Mysteries
,
and
nothing
of
that
Pomp
and
Ceremony
,
which
is
so
pleasing
to
the
Senses
and
the
Fancies
of
Men
,
and
will
not
suffer
them
to
place
the
weight
of
Religion
in
any
outward
Shows
and
Performances
,
but
in
loving
the
Lord
our
God
with
all
our
heart
;
and
our
neighbours
as
our selves
:
And
to
such
a
course
of
life
and
temper
of
mind
it
obligeth
us
by
all
that
it
teaches
concerning
God
and
Christ
,
and
a
life
to
come
,
our
Creed
serving
no
other
turn
,
but
to
make
it
necessary
for
us
to
live
a
sober
,
righteous
,
and
godly
life
.
But
then
2.
The
evidence
we
have
for
the
truth
of
this
Doctrine
,
and
that
God
hath
revealed
it
,
is
not
so
irresistible
,
as
to
over-rule
all
contradiction
and
perverseness
,
though
it
be
sufficient
to
satisfie
a
wise
and
honest
Man
;
nor
is
the
manner
wherein
these
things
are
testified
and
declared
to
us
,
so
inlightning
,
as
to
make
it
absolutely
impossible
for
a
Man
to
mistake
about
them
,
or
for
those
that
wilfully
pervert
them
,
to
delude
others
with
putting
false
colours
upon
them
;
although
it
is
so
plain
,
that
we
must
be
extraordinarily
to
blame
,
if
we
run
into
any
Error
against
sound
Faith
or
good
Life
.
One
would
think
the
Doctrine
of
the
Resurrection
had
been
plainly
enough
delivered
,
first
by
our
Saviour
,
then
by
his
Apostles
,
and
that
the
Institution
of
the
Lord's
Supper
,
and
the
Order
which
the
Apostles
observed
in
the
Administration
of
it
was
also
plain
enough
,
and
yet
in
this
very
Church
of
Corinth
,
there
were
divers
fouly
mistaken
as
to
the
one
,
and
still
wanted
instruction
as
to
the
other
.
One
would
think
that
those
words
,
This
is
my
body
,
were
sufficiently
plain
,
and
that
there
was
not
the
least
need
for
our
Lord
to
have
added
presently
after
that
saying
,
But
take
notice
that
I
mean
,
This
is
my
body
by
deputation
or
representation
,
or
in
a
figurative
sense
,
any
more
then
to
have
so
explained
himself
,
when
he
said
,
I
am
the
door
,
I
am
the
vine
,
&c.
But
yet
because
he
did
not
think
fit
to
leave
an
express
caution
against
the
literal
sense
of
these
words
,
we
know
it
has
been
insisted
upon
against
plain
evidence
of
Scripture
,
Sence
,
and
Reason
.
Again
,
let
a
Man
consider
the
Institution
of
the
Holy
Communion
,
and
have
no
prejudice
upon
his
mind
,
and
he
will
never
desire
that
it
should
have
been
more
plainly
expressed
,
that
the
Cup
be
administred
to
all
,
than
it
is
,
especially
since
it
is
said
of
the
Cup
,
Drink
ye
All
of
this
,
and
they
All
drank
of
it
:
But
yet
because
these
words
were
not
added
,
or
the
like
,
And
let
no
man
ever
presume
to
administer
the
Bread
without
administring
the
Cup
to
the
same
Person
,
the
Cup
hath
been
taken
away
from
the
People
,
for
the
greater
reverence
of
Administration
.
When
St.
Paul
said
,
that
he
that
understands
not
the
Language
in
which
Prayer
,
or
giving
of
Thanks
is
made
,
is
not
edified
,
it
could
hardly
have
been
thought
necessary
to
have
added
this
,
Let
therefore
all
Forms
of
Publick
Prayer
and
Administration
of
Sacraments
in
all
Ages
of
the
Church
be
made
in
the
Tongue
,
that
the
People
understand
:
And
yet
for
want
of
some
such
conclusion
Publick
Prayers
have
been
made
in
a
Language
,
that
the
People
understand
not
,
and
the
Practice
maintained
as
confidently
,
as
if
the
fourth
Chapter
of
the
first
Epistle
to
the
Corinthians
were
itself
in
a
Language
,
that
we
could
not
understand
.
There
is
no
question
but
God
could
have
added
such
explications
and
cautions
in
the
Scripture
,
as
would
have
made
it
a
great
deal
more
difficult
and
troublesome
to
bring
in
those
Errors
,
than
it
hath
been
,
and
perhaps
utterly
impossible
to
maintain
them
amongst
Christians
without
destroying
the
Bible
out
of
the
World
:
But
then
by
the
same
reason
that
such
cautions
had
been
necessary
,
thousand
times
as
many
more
had
been
necessary
too
:
For
so
many
Additions
by
way
of
caution
must
have
been
made
,
as
there
are
ways
of
eluding
,
and
perverting
a
Rule
;
which
are
so
many
,
that
to
have
provided
expresly
against
them
all
,
would
have
made
the
Bible
a
more
voluminous
Book
than
any
is
in
the
World
;
not
to
say
the
most
odd
and
uncouth
Book
that
ever
was
seen
.
For
whoever
wrote
or
spoke
in
that
manner
,
as
to
provide
against
all
possible
ways
of
being
mistaken
,
or
having
his
words
perverted
?
According
to
this
rate
,
a
man
must
not
expect
to
make
an
end
of
a
sentence
in
an
hour
,
and
when
he
has
done
all
he
can
,
his
explications
may
be
perverted
too
:
And
therefore
we
are
not
to
wonder
,
if
God
has
not
provided
express
Cautions
against
all
possible
Mistakes
and
Abuses
of
this
nature
,
but
thought
good
to
leave
a
Rule
of
Faith
,
and
Manners
,
and
Worship
,
which
would
be
sufficient
to
guide
all
honest
persons
,
and
lovers
of
Truth
,
though
not
sufficient
to
exclude
all
Cavil
and
Abuse
.
For
this
reason
it
was
,
that
our
Saviour
did
not
pretend
,
that
all
who
saw
his
Works
,
and
heard
his
Doctrines
must
necessarily
believe
in
him
;
but
he
required
constantly
a
certain
temper
of
mind
,
consisting
of
Humility
,
Sincerity
,
love
of
the
Truth
,
and
in
a
word
,
A
good
and
honest
Heart
,
in
order
to
a
man's
being
his
true
Disciple
:
Common
Sense
and
Reason
was
not
sufficient
for
this
purpose
,
but
there
must
be
also
a
peculiar
Probity
,
or
teachable
Spirit
,
a
Mind
ready
to
believe
all
Truth
,
and
to
do
all
Duty
:
These
were
the
Sheep
that
would
hear
his
Voice
,
and
the
Ground
that
would
receive
his
Seed
,
and
bring
forth
Fruit
:
Such
were
the
Men
that
would
hear
,
and
understand
,
and
know
of
the
Doctrine
whether
it
were
of
God.
But
as
for
others
,
they
would
make
a
shift
to
reject
it
with
some
colour
for
so
doing
,
or
to
pervert
it
,
if
they
once
admitted
it
.
This
was
the
first
thing
to
be
considered
,
the
temper
and
design
of
the
Gospel
,
which
delivers
Truth
,
that
does
by
no
means
gratifie
the
Lusts
of
Men
,
or
please
their
Imaginations
,
or
serve
the
Interest
of
particular
persons
,
to
the
disadvantage
of
all
others
;
and
then
that
this
Truth
was
delivered
in
that
way
,
which
though
it
be
apt
to
instruct
and
convince
all
honest
men
,
yet
will
not
infallibly
bear
down
a
spirit
of
Contradiction
.
Now
to
this
we
must
add
,
2.
The
consideration
of
the
general
temper
of
mankind
,
for
whose
sake
the
Gospel
was
made
known
,
viz.
that
it
is
very
corrupt
and
exceedingly
prone
to
Sin
,
and
therefore
to
Error
,
impatient
of
true
Vertue
and
Piety
,
and
therefore
of
true
Doctrine
;
Humane
nature
does
affect
a
lawless
Liberty
,
and
cannot
well
bear
to
be
confined
,
and
it
is
so
diseased
,
that
it
doth
not
take
it
well
to
be
healed
;
it
is
therefore
no
wonder
if
the
Remedy
which
God
hath
provided
,
hath
been
so
tampered
withal
by
Men
,
as
to
make
it
ineffectual
for
that
purpose
,
for
which
he
hath
sent
it
to
us
;
and
Doctrines
have
been
taught
,
which
give
that
liberty
that
Truth
denies
:
It
was
not
to
be
expected
,
but
that
if
the
Doctrine
of
Christianity
should
not
effectually
overcome
those
Lusts
that
reign
in
the
World
,
those
Lusts
would
corrupt
and
pervert
that
Doctrine
,
and
bring
in
Heresies
:
Ambition
and
Covetousness
would
bring
in
Heresies
for
the
establishing
of
a
worldly
Power
and
Dominion
in
the
Name
of
Christ
;
Licenciousness
would
bring
in
Heresies
for
making
void
the
Commandments
of
God
:
Pride
would
bring
in
Heresies
,
though
for
nothing
else
but
a
man's
satisfaction
and
glory
in
drawing
many
people
into
a
Party
,
and
becoming
the
Head
of
it
;
and
when
they
were
brought
in
,
the
natural
inconstancy
and
wavering
of
some
would
carry
them
away
from
the
Truth
,
the
natural
stiffness
and
inflexibility
of
others
would
detain
them
in
Error
;
the
very
desire
and
love
of
Novelty
would
at
first
help
to
bring
in
some
,
and
in
process
of
time
,
the
pretence
of
Antiquity
would
be
every
day
more
and
more
able
to
gain
others
:
Finally
,
the
unwillingness
of
most
men
to
take
pains
in
the
search
of
Truth
,
and
the
greater
ease
of
depending
upon
the
absolute
Authority
of
others
would
give
a
farther
advantage
to
Error
,
which
feares
nothing
more
than
an
Examination
,
and
therefore
discourages
all
persons
from
giving
themselves
so
needless
a
trouble
,
since
they
have
the
word
of
those
for
their
security
,
who
cannot
possibly
mislead
them
,
considering
the
diseases
of
Humane
Nature
,
which
the
Doctrine
of
Christ
doth
not
cure
miraculously
and
irresistibly
,
it
could
not
be
expected
,
but
there
would
be
Factions
and
Heresies
against
the
Truth
.
If
therefore
it
be
thought
strange
that
the
Apostle
should
say
,
There
must
be
Heresies
:
Let
us
consider
,
that
this
is
no
more
than
if
he
had
said
,
after
all
the
care
that
God
hath
taken
to
restore
mankind
,
there
will
be
Pride
and
Ambition
,
there
will
be
Covetousness
and
Injustice
,
and
the
love
of
this
World
,
there
will
be
Luxury
and
Licenciousness
,
there
will
be
both
Inconstancy
and
Stiffneckedness
,
there
will
be
Laziness
and
Slothfulness
,
and
Unaptness
for
Instruction
,
and
therefore
there
must
be
Heresies
;
for
God
hath
provided
no
infallible
Remedies
against
Sin
and
Wickedness
,
and
as
certainly
as
the
Vices
of
the
World
would
break
out
in
the
Church
,
so
certainly
would
Errors
get
into
it
by
degrees
,
and
usurp
the
Name
and
Authority
of
Truth
.
'T
is
true
,
that
God
,
if
he
pleased
could
absolutely
have
hindred
it
by
his
over-ruling
Power
:
But
in
this
saying
it
is
implied
,
that
he
would
not
do
so
,
and
Experience
has
shewn
,
that
he
has
not
done
so
,
and
we
have
no
reason
to
wonder
at
it
,
since
he
is
not
pleased
to
make
all
men
good
by
an
irresistible
Grace
;
for
there
was
less
reason
to
expect
that
he
should
make
all
men
Orthodox
by
an
irresistible
Illumination
.
And
so
I
come
to
the
second
point
:
Which
concerns
the
reason
assigned
why
God
is
pleased
to
permit
Heresies
.
That
they
which
are
approved
may
be
made
manifest
,
(
i.
e.
)
that
it
may
most
evidently
appear
who
are
sincere
and
honest
,
and
who
are
not
so
;
for
opposition
to
the
Truth
,
and
the
ways
that
are
taken
to
advance
Error
,
do
prove
what
men
are
at
the
bottom
,
and
distinguish
between
those
that
would
appear
all
alike
,
if
the
same
Truth
were
equally
professed
by
all
:
The
great
difference
that
breaks
out
,
is
that
between
the
probity
of
some
men
on
the
one
side
,
and
the
falseness
and
hypocrisie
of
others
on
the
other
side
,
which
appears
in
these
instances
:
1.
In
a
more
diligent
search
after
Truth
,
which
is
the
effect
Heresies
have
upon
honest
and
godly
men
,
while
they
give
occasion
to
Hypocrites
to
consider
what
is
most
for
their
ease
,
their
safety
,
their
advantage
in
this
World
;
whilst
the
several
parties
of
Christians
are
each
of
them
eagerly
contending
for
their
own
ways
,
men
of
honesty
and
sincerity
find
themselves
obliged
to
examine
their
own
persuasions
more
narrowly
,
and
to
compare
one
thing
with
another
more
carefully
,
so
that
if
they
apprehend
a
mistake
in
themselves
,
they
quit
it
without
any
more
to
do
,
and
come
to
establish
themselves
in
the
Truth
upon
better
grounds
than
they
had
before
,
and
are
better
able
to
lead
others
into
it
.
2.
By
this
means
also
the
constancy
of
sincere
persons
in
the
profession
of
the
Truth
is
manifested
:
For
where
there
is
no
opposition
,
there
can
be
no
trial
of
that
Love
to
the
Truth
,
which
will
not
suffer
a
man
to
forsake
it
;
and
this
not
only
because
a
man's
stedfastness
cannot
be
proved
,
but
by
opposition
and
temptation
,
but
likewise
because
they
are
but
few
good
men
in
comparison
,
who
would
be
at
the
pains
of
a
diligent
Examination
of
their
own
persuasions
,
if
contrary
Doctrines
were
not
advanced
,
they
would
rely
mostly
upon
the
Consent
and
Authority
of
others
,
instead
of
believing
Truth
upon
its
proper
Grounds
and
Arguments
;
but
if
,
as
I
said
in
the
first
instance
,
the
spreading
of
Heresies
puts
them
upon
a
diligent
search
after
the
reasons
of
Truth
,
their
stedfastness
in
it
afterwards
is
manifested
to
be
the
true
Vertue
of
Constancy
,
which
does
not
consist
in
an
obstinate
resolution
not
to
change
our
Opinion
,
let
what
will
be
produced
against
it
,
but
in
adhering
to
that
which
appears
to
be
true
,
after
the
most
diligent
examination
of
all
that
can
be
said
against
it
.
And
thus
Heresies
make
good
men
more
constant
in
the
Truth
,
by
giving
them
an
opportunity
of
confirming
themselves
in
it
by
better
Arguments
,
and
clearer
Evidence
,
and
they
manifest
their
constancy
to
the
World
,
inasmuch
,
as
the
Adversaries
of
Truth
are
never
wanting
to
shake
the
dfastness
of
true
Believers
by
all
ways
of
temptation
imaginable
.
3.
Their
Charity
to
others
is
manifested
also
by
means
of
Heresies
and
Opposition
to
the
Truth
;
for
here
is
occasion
given
to
shew
their
care
of
one
another
in
satisfying
the
doubtful
,
in
instructing
the
ignorant
,
in
giving
caution
to
the
confident
,
and
encouragement
to
the
weak
,
all
which
are
noble
instances
of
Christian
Charity
:
But
this
is
not
all
,
since
their
care
to
recover
others
from
the
way
of
Error
,
to
reduce
those
that
are
gone
aside
,
together
with
their
enduring
contradiction
,
their
instructing
in
much
patience
,
their
meekness
towards
those
that
oppose
themselves
,
are
likewise
manifested
upon
all
such
occasions
.
4.
Their
sincerity
does
likewise
appear
in
another
respect
,
viz.
of
defending
Truth
with
Truth
only
,
and
a
good
cause
by
Innocence
and
honest
means
,
without
making
use
of
Frauds
,
of
Lies
,
of
false
Accusations
,
of
false
Principles
,
of
unconcluding
Arguments
,
of
any
disingenious
Arts
,
without
making
advantage
of
the
weakness
and
mistakes
of
others
;
which
one
thing
makes
a
vast
difference
between
those
that
are
honest
,
and
those
that
are
not
:
All
which
instances
do
express
the
truth
of
that
reason
,
for
which
God
has
still
suffered
Heresies
to
be
in
the
Church
,
That
they
which
are
approved
may
be
made
manifest
,
(
i.
e.
)
that
their
love
of
the
Truth
,
and
their
diligence
in
enquiring
after
it
,
that
their
constancy
in
professing
it
,
that
their
charity
to
those
that
are
,
and
to
those
that
are
not
misled
,
and
their
sincerity
and
ingenuity
in
asserting
Truth
,
and
appearing
for
it
by
none
,
but
lawful
methods
,
and
just
arguments
,
may
appear
to
the
World
;
which
as
it
is
for
the
praise
of
good
men
,
so
there
are
other
benefits
arising
from
it
;
for
instance
,
1.
That
the
belief
of
true
Doctrine
comes
hereby
to
be
established
upon
better
and
firmer
grounds
,
than
in
all
likelihood
had
been
discovered
,
if
Opposition
had
not
obliged
honest
men
to
dig
the
deeper
for
them
;
and
this
we
have
noted
already
.
2.
That
by
the
way
many
profitable
Truths
come
to
be
discovered
,
which
had
otherwise
lain
hid
:
The
Scriptures
come
to
be
better
understood
,
and
the
more
obscure
passages
of
it
to
be
reasonably
well
interpreted
,
all
which
is
for
the
advantage
of
the
Church
of
God.
Opposition
whets
the
Industry
,
and
sets
an
edge
upon
the
Wit
of
all
men
good
and
bad
;
and
whilst
bad
men
are
concerned
to
find
out
all
the
ways
of
supporting
Error
,
the
good
and
honest
are
no
less
imployed
to
arm
themselves
with
all
the
advantages
of
Truth
,
and
therefore
cannot
fail
of
arriving
at
greater
Skill
in
the
things
of
God
,
and
a
greater
compass
of
understanding
in
Divine
matters
,
than
if
they
had
not
been
constrained
to
countermine
the
approaches
of
Error
.
Lastly
,
the
Duty
that
is
incumbent
upon
all
men
of
Honesty
and
Sincerity
,
to
maintain
the
Profession
of
the
pure
Doctrine
of
the
Gospel
against
all
Heresies
whatsoever
,
shews
them
also
the
necessity
of
recommending
true
Opinions
to
the
World
by
more
Orthodox
lives
,
by
walking
more
warily
,
and
circumspectly
,
by
setting
better
Examples
of
all
kinds
of
Vertue
and
Piety
,
by
shewing
the
force
and
efficacy
of
true
Doctrine
,
to
make
men
live
soberly
,
righteously
,
and
godly
in
this
present
World
:
And
when
God
suffers
Heresies
to
prevail
most
in
the
Church
,
't
is
a
loud
call
to
all
that
are
Friends
of
Truth
and
Goodness
,
to
justifie
his
Cause
by
the
strongest
Arguments
,
and
the
best
Lives
.
And
now
he
is
something
to
blame
,
that
will
not
acknowledge
these
two
things
to
follow
from
what
has
been
said
.
1.
That
Heresies
and
Schisms
are
no
objection
against
the
Providence
of
God.
2.
That
they
are
no
objection
against
the
Truth
and
Goodness
of
a
Church
.
1.
That
they
are
no
objection
against
the
Providence
of
God
,
since
they
have
their
good
use
and
consequence
,
for
which
he
is
pleased
to
permit
them
,
and
this
especially
to
try
the
Honesty
of
Men
,
and
to
shew
what
they
are
to
the
World
,
which
will
in
the
end
make
extremely
for
the
advantage
of
Truth
;
and
commonly
the
more
Heresies
there
are
,
the
more
certainly
is
this
Trial
made
:
In
the
mean
while
it
is
not
to
be
dissembled
,
that
yet
diversity
of
Sects
and
Parties
hath
its
manifold
mischiefs
and
miseries
attending
upon
it
;
it
breeds
scandal
to
the
World
,
it
is
the
diversion
of
Atheists
and
Unbelievers
,
it
nourishes
Discords
and
Animosities
,
it
removes
the
Contentious
farther
from
the
knowledge
of
the
Truth
,
it
makes
the
Study
of
good
Manners
,
and
the
Practice
of
Holiness
and
Vertue
to
be
in
a
great
measure
forgotten
,
it
lessens
the
Reverence
of
Authority
,
it
produces
Fraud
and
Force
,
Unfaithfulness
and
Cruelty
,
and
has
made
Men
,
and
which
is
worse
Christians
,
Foxes
and
Wolves
to
one
another
;
so
that
't
is
not
to
be
denied
but
Heresies
are
in
themselves
,
and
in
their
consequences
very
great
Evils
;
but
then
they
are
such
Evils
,
as
the
Providence
of
God
permits
for
wise
and
good
Ends
,
such
as
I
have
already
mentioned
:
They
have
their
good
consequences
as
well
as
their
bad
ones
,
and
the
good
that
is
wrought
out
of
them
is
weighty
enough
to
over-ballance
the
Evil
;
for
the
greatest
mischief
that
is
discernable
in
them
is
but
this
,
that
they
do
effectually
draw
forth
that
wickedness
,
which
otherwise
would
have
lain
more
undiscovered
in
the
Hearts
of
Men
;
but
then
also
they
manifest
more
clearly
that
Integrity
,
that
Piety
,
that
Diligence
,
and
Constancy
,
and
Vertue
,
and
Charity
of
good
Men
,
which
otherwise
had
not
so
much
appeared
.
Bad
Men
do
by
means
of
Heresies
grow
worse
,
and
the
Good
grow
better
by
them
,
according
to
that
saying
in
Daniel
,
Chap.
12.10
.
The
wicked
shall
do
wickedly
,
and
shall
not
understand
,
but
the
wise
shall
understand
.
They
are
hardned
,
and
these
are
purified
,
and
the
difference
between
Vertue
and
Sincerity
on
the
one
side
,
and
Hypocrisie
and
Vice
on
the
other
is
so
clearly
seen
,
that
the
good
Examples
will
at
last
prevail
against
the
scandal
of
those
that
are
Evil
,
and
the
indirect
ways
of
supporting
Error
will
shew
the
Simplicity
and
Vertue
of
the
Children
of
Truth
to
more
advantage
,
than
it
could
possibly
have
had
without
the
Comparison
;
so
that
it
will
be
much
more
easie
for
People
of
honest
tempers
and
dispositions
,
to
discern
which
is
the
true
Flock
of
Christ
,
and
to
what
Communion
they
are
to
betake
themselves
.
When
our
blessed
Saviour
,
and
his
Apostles
planted
the
Church
,
things
were
not
so
ordered
,
as
to
make
Proselites
of
all
sorts
of
Men
,
however
they
were
qualified
,
but
rather
to
gather
together
the
Children
of
God
that
were
scattered
abroad
,
that
is
,
all
that
were
of
pious
and
honest
Dispositions
,
and
though
the
mighty
Evidence
wherewith
the
Gospel
was
preached
,
drew
in
some
that
were
none
of
the
best
;
yet
either
Persecutions
or
Schisms
soon
purged
the
Church
of
them
again
;
and
Heresies
seem
to
have
been
permitted
ever
since
to
carry
on
the
same
design
of
distinguishing
between
the
Good
and
Bad
,
and
making
it
appear
more
evidently
,
who
are
the
faithful
followers
of
Christ
:
And
it
can
by
no
means
be
unworthy
of
the
Providence
of
God
,
to
suffer
those
Evils
to
happen
,
which
he
makes
to
work
for
the
same
good
end
,
which
was
designed
by
that
manner
,
wherein
the
Gospel
was
at
first
revealed
.
2.
Neither
are
Schisms
and
Heresies
any
objections
against
the
Truth
and
Goodness
of
a
Church
,
unless
it
were
always
a
disparagement
to
be
opposed
,
and
forsaken
,
which
certainly
it
is
not
;
for
otherwise
Christianity
it self
,
as
it
was
taught
by
Christ
and
his
Apostles
,
must
needs
have
been
a
false
Religion
,
and
the
Church
which
they
founded
,
a
false
Church
;
for
thence
came
the
Gnosticks
and
Valentinians
,
and
I
know
not
how
many
Heresies
more
,
and
the
Apostle
told
the
Elders
at
Miletum
,
Acts
20.30
.
That
from
themselves
would
arise
men
teaching
perverse
things
,
that
would
draw
disciples
after
them
:
It
is
certainly
for
want
of
better
Arguments
,
that
the
Reformation
is
to
be
objected
against
,
upon
the
account
of
those
Parties
,
into
which
it
is
divided
;
and
this
Church
of
England
for
the
sake
of
those
Parties
,
that
have
broken
off
from
the
Communion
of
it
.
For
as
to
the
latter
,
it
is
either
no
mark
of
a
true
Church
to
hold
fast
all
that
were
once
of
it
,
or
else
the
Church
of
Christ
was
not
that
true
Church
,
since
many
went
off
from
it
,
and
which
perhaps
they
that
make
this
Objection
will
be
more
concerned
to
consider
;
they
from
whom
so
many
Nations
have
broken
off
,
cannot
escape
their
own
Censure
.
As
for
the
Unity
of
those
that
keep
together
in
one
Profession
and
Communion
,
this
is
no
certain
mark
of
Truth
,
for
as
Men
may
be
united
in
Truth
,
so
they
may
be
united
in
Error
:
And
all
parties
have
this
mark
common
to
them
,
that
so
far
,
as
they
do
not
differ
,
they
agree
together
;
and
if
this
be
an
Argument
of
Truth
,
those
Parties
equally
have
it
,
that
are
most
contrary
to
one
another
:
But
't
is
one
of
the
most
silly
Objections
in
the
World
against
a
common
Cause
,
that
is
maintained
by
People
that
cannot
agree
in
many
things
,
that
therefore
that
Cause
is
naughty
and
erroneous
;
this
I
say
is
intolerably
vain
and
impertinent
,
since
this
is
to
make
the
reason
of
Truth
and
Error
to
depend
upon
the
uncertain
Passions
,
and
the
Interests
of
Men.
For
by
this
means
't
is
in
the
power
of
ill
disposed
Persons
,
that
for
whatever
reason
may
bring
in
a
new
Heresie
,
to
make
all
that
Truth
which
they
professed
before
,
to
be
Truth
no
longer
:
And
if
it
be
a
good
Argument
against
us
,
it
is
as
good
an
Argument
against
Christianity
in
the
general
in
the
Mouth
of
a
Turk
,
or
a
Jew
:
Christians
are
so
far
from
being
agreed
what
is
true
Christianity
,
that
they
are
fallen
into
Parties
,
that
have
no
Religious
Communion
with
one
another
,
and
therefore
Christianity
is
a
false
Religion
;
nay
,
it
is
still
a
stronger
Argument
in
the
Mouth
of
an
Atheist
again
all
Religion
whatsoever
,
since
Christianity
,
Mahometanism
,
Judaism
,
and
Paganism
are
at
so
great
a
distance
from
one
another
.
But
there
needs
no
other
answer
to
this
Objection
,
than
that
which
the
Text
affords
;
by
which
we
see
that
Heresies
and
Parties
were
unavoidable
,
and
so
far
from
being
an
Argument
against
the
Truth
of
Christianity
,
that
God
was
pleased
to
permit
them
,
even
for
the
advantage
of
the
Truth
:
And
therefore
those
that
are
so
offended
at
the
Divisions
of
the
Church
,
as
to
take
occasion
from
thence
either
to
throw
off
the
Profession
of
Religion
,
till
all
Parties
are
agreed
about
it
,
or
to
take
up
with
that
which
pretends
to
most
Unity
,
without
any
farther
Examination
,
are
hereby
demonstrated
to
be
insincere
and
vicious
Persons
;
for
as
Heresies
are
permitted
by
Providence
,
That
they
which
are
approved
,
so
they
are
permitted
,
that
they
which
are
reprobate
,
and
cannot
bear
a
Tryal
,
may
be
also
made
manifest
;
and
it
is
no
loss
to
the
Truth
,
if
she
be
not
found
by
those
that
love
her
not
:
In
the
mean
time
,
they
that
are
of
God
will
hear
his
Word
,
and
Wisdom
will
be
justified
of
her
Children
:
And
that
we
may
be
found
in
that
number
,
we
are
to
make
it
our
first
and
principal
Care
to
avoid
the
greatest
Heresie
of
all
,
and
the
cause
of
the
rest
,
and
that
is
the
Heresie
of
a
wicked
Life
,
and
vicious
Affections
:
Then
we
shall
be
more
and
more
built
up
in
our
most
Holy
Faith
,
and
confirmed
,
and
established
in
the
Truth
,
as
it
is
in
Jesus
.
For
as
evil
Deeds
make
Men
hate
the
Light
,
so
if
our
Deeds
be
good
,
and
our
Consciences
pure
,
we
shall
love
the
Light
,
and
rejoyce
in
it
;
we
shall
buy
the
Truth
,
and
not
sell
it
;
we
shall
buy
it
with
being
at
the
pains
of
impartial
Enquiry
and
Consideration
,
and
we
shall
not
sell
it
for
either
comfortable
,
or
gainful
Errors
.
To
conclude
,
God
hath
in
that
manner
revealed
the
Truth
,
which
concerns
our
Salvation
,
that
they
may
easily
be
deceived
,
who
are
willing
to
be
deceived
,
but
that
they
who
seek
it
sincerely
,
shall
be
sure
to
find
it
.
The
Ninth
Sermon
.
2
PET.
I.
19.
We
have
also
a
more
sure
word
of
prophecy
,
whereunto
ye
do
well
that
ye
take
heed
,
as
unto
a
light
that
shineth
in
a
dark
place
,
until
the
day
dawn
,
and
the
star
arise
in
your
hearts
.
IN
these
words
St.
Peter
commendeth
Believers
,
for
taking
heed
,
or
carefully
attending
to
the
Scriptures
;
and
moreover
expresseth
a
weighty
reason
,
why
in
doing
so
they
did
well
,
because
they
were
the
word
of
prophecy
,
and
a
light
shining
in
a
dark
place
,
till
the
day
dawned
,
and
the
day-star
arose
in
their
hearts
.
I
shall
first
endeavour
to
explain
this
reason
for
the
diligent
reading
of
the
Scriptures
,
and
shall
try
to
remove
those
Prejudices
and
Objections
,
which
some
Men
have
thought
fit
to
produce
against
it
;
and
lastly
,
recommend
it
to
your
Care
and
Conscience
by
earnest
Exhortation
.
First
,
as
to
the
reason
itself
,
we
may
observe
that
the
Apostle
had
in
the
foregoing
Verses
mentioned
that
Testimony
which
had
been
given
to
Jesus
by
a
Voice
from
Heaven
:
But
,
says
he
,
we
have
also
a
more
sure
word
of
Prophecy
,
(
i.
e.
)
we
have
yet
a
more
convincing
Testimony
of
God
,
that
Jesus
is
the
Christ
,
viz.
The
word
of
Prophecy
:
Again
it
is
said
in
the
following
Verses
,
That
no
Prophecy
of
the
Scripture
is
of
private
Interpretation
,
or
rather
of
the
Prophets
own
skill
and
motion
,
for
so
the
Original
will
bear
,
and
the
following
words
require
,
For
Prophecy
came
not
of
old
time
by
the
Will
of
Man
,
but
Holy
Men
spake
,
as
they
were
moved
by
the
Holy
Ghost
.
From
hence
it
is
plain
,
that
which
the
Apostle
speaks
of
that
Testimony
,
the
Prophesies
of
the
Old
Testament
give
to
Jesus
,
by
having
foretold
those
things
concerning
the
Messias
,
which
were
fulfilled
in
Jesus
,
and
in
him
only
.
So
that
St.
Peter
commends
the
Disciples
of
Christ
for
their
diligent
study
of
Moses
and
the
Prophets
,
because
their
Writings
did
abound
with
those
Predictions
concerning
Christ
,
which
had
raised
an
Expectation
of
him
in
the
World
,
before
he
came
,
which
would
clearly
demonstrate
him
to
the
World
,
when
he
should
come
,
and
which
now
were
a
most
convincing
Testimony
that
he
was
come
,
and
that
Jesus
,
in
whom
all
those
Predictions
were
fulfilled
,
was
he
:
And
that
this
is
the
sum
of
the
Apostle's
Argument
,
will
appear
by
considering
these
particulars
of
the
Text.
-
I.
That
the
Old
Testament
is
said
to
be
the
word
of
Prophecy
.
-
II.
A
light
shining
in
a
dark
place
,
till
the
day
dawned
,
and
the
day-star
arose
in
their
hearts
.
-
III.
A
sure
Word
.
-
IV.
A
more
sure
word
of
Prophecy
.
1.
That
the
Old
Testament
is
said
to
be
the
Word
of
Prophecy
:
The
Writings
of
Moses
,
and
the
Prophets
do
indeed
contain
other
Matters
,
and
particularly
Histories
of
things
past
,
as
well
as
Predictions
of
things
that
were
to
come
;
and
yet
they
are
called
the
Word
of
Prophecy
.
This
implieth
,
that
the
main
design
and
business
of
those
Holy
Books
,
was
to
foretel
Christ
,
by
those
Characters
of
his
Person
and
Circumstances
of
his
Appearance
,
that
should
demonstrate
him
afterwards
:
And
though
upon
other
Accounts
,
the
Prophets
had
their
several
Arguments
of
Writing
;
yet
in
this
they
all
conspired
,
as
St.
Peter
told
Cornelius
,
and
his
Company
:
To
him
give
all
the
Prophets
witness
,
that
whosoever
believeth
in
him
should
receive
remission
of
Sins
,
Acts
8.43
.
And
this
might
in
great
part
be
made
good
by
producing
the
clearest
Prophecies
of
all
concerning
Christ
;
those
which
speak
directly
of
him
,
and
of
nothing
else
but
those
Circumstances
,
by
which
he
should
be
known
:
Of
this
sort
was
that
Prediction
of
Jacob
,
that
he
should
come
before
the
final
Subversion
of
the
Jewish
State
:
The
Scepter
shall
not
depart
from
Judah
till
Shiloh
come
;
And
that
of
Daniel's
70
weeks
,
which
punctually
fixeth
the
time
of
his
Manifestation
and
Sufferings
from
the
Persian
King's
decree
for
the
rebuilding
the
Walls
of
Jerasalem
.
But
besides
such
Prophecies
as
these
,
there
is
a
great
abundance
of
another
sort
,
such
namely
,
as
are
mixed
with
some
things
,
which
the
Prophets
spake
of
themselves
,
or
others
,
of
which
kind
that
seems
to
be
one
instance
,
which
St.
Peter
with
good
success
alledged
to
the
Jews
,
Acts
2.25
.
David
speaketh
concerning
him
,
the
Lord
is
on
my
right
hand
,
that
I
should
not
be
moved
;
therefore
did
my
heart
rejoyce
,
and
my
tongue
was
glad
;
moreover
also
my
flesh
shall
rest
in
hope
,
because
thou
wilt
not
leave
my
Soul
in
hell
,
neither
wilt
thou
suffer
thine
holy
one
to
see
corruption
.
Now
the
former
Expressions
,
and
indeed
the
rest
of
the
Psalm
might
well
be
applied
to
David
himself
,
but
the
latter
were
too
magnificent
to
be
true
of
him
in
any
good
sense
;
and
therefore
St.
Peter
argued
from
hence
in
this
manner
,
Men
and
Brethren
,
let
me
freely
speak
unto
you
of
the
Patriach
David
,
that
he
is
both
dead
and
buried
,
and
his
Sepulchre
is
with
us
unto
this
day
;
therefore
being
a
Prophet
,
and
knowing
that
God
had
sworn
with
an
Oath
unto
him
,
that
of
the
Fruit
of
his
Loins
according
to
the
Flesh
he
would
raise
up
Christ
to
sit
upon
his
Throne
:
He
seeing
this
before
spake
of
the
Resurrection
of
Christ
,
that
his
Soul
was
not
left
in
Hell
,
neither
did
his
Flesh
see
Corruption
.
Now
it
is
no
disparagement
to
these
Prophecies
,
that
some
passages
they
are
joyned
with
,
were
meant
of
other
Persons
,
as
well
as
of
Christ
,
since
it
seemeth
to
me
an
Argument
of
the
care
of
Divine
Providence
to
fill
the
Holy
Books
with
Predictions
concerning
Christ
,
that
are
not
only
diverse
Prophecies
,
which
speak
entirely
of
him
,
and
of
him
only
,
but
upon
all
fit
occasions
the
spirit
of
Prophecy
broke
out
into
those
things
which
concerned
him
,
and
though
other
matters
were
begun
with
,
yet
if
there
was
any
congruity
in
the
subject
,
it
perpetually
diverted
into
this
.
Hereunto
we
may
add
those
passages
,
which
in
their
first
meaning
signified
some
things
past
or
present
,
and
yet
were
designed
to
presignifie
Christ
too
,
such
as
these
,
Out
of
Egypt
have
I
called
my
Son
,
and
a
Bone
of
him
shall
not
be
broken
,
the
former
being
first
meant
of
the
Children
of
Israel
,
the
latter
of
the
Paschal
Lamb
,
both
afterwards
fulfilled
in
Christ
again
,
the
true
Son
of
God
,
the
true
Paschal
Lamb.
Nay
,
the
Omission
of
Melchisedeck's
Descent
,
Birth
,
and
Death
,
did
at
length
appear
to
hint
this
signification
,
that
Christ
,
whose
Type
he
was
,
had
neither
beginning
of
days
,
nor
end
of
life
:
So
truly
is
the
Old
Testament
the
word
of
Prophecy
,
that
the
very
Omission
of
this
thing
was
Prophetical
.
To
conclude
this
point
,
the
most
Illustrious
Persons
of
the
Old
Testament
,
as
Moses
and
Aaron
,
and
Joshua
and
David
,
and
Solomon
were
designed
by
Divine
Providence
to
represent
before-hand
by
lively
resemblances
,
what
the
Messias
should
be
,
and
what
he
should
do
afterwards
,
and
the
most
memorable
passages
of
the
History
of
the
Israelites
,
together
with
the
presence
of
God
in
the
Tabernacle
,
and
in
the
Temple
,
and
the
whole
frame
of
the
Levititical
Service
were
clear
and
natural
Types
of
the
Messias
,
and
of
a
more
perfect
state
of
things
under
him
,
foretelling
in
Things
,
as
other
Prophecies
did
in
Words
.
The
sum
of
all
is
this
,
That
there
is
a
vast
plenty
of
Predictions
in
the
Old
Testament
concerning
Christ
,
and
if
we
will
take
the
pains
to
examine
the
Truth
of
these
general
heads
by
more
particular
Enquiries
,
we
shall
find
that
the
Affairs
of
the
Jewish
Nation
,
and
the
writing
of
the
Holy
Books
were
so
over-ruled
by
the
Divine
Spirit
,
that
when
we
come
to
look
into
them
,
we
cannot
lightly
turn
our selves
any
way
,
but
we
shall
be
encountred
with
some
or
other
prophetick
passages
concerning
Christ
.
All
which
was
designed
of
God
for
the
confirmation
of
our
Faith
,
that
when
he
should
come
,
in
whom
not
only
the
plainest
and
most
unquestionable
Prophecies
,
but
all
other
Types
,
and
the
more
obscure
prefigurations
of
the
Messias
would
be
fulfilled
,
we
might
without
the
least
doubt
believe
,
and
follow
him
.
2.
This
word
of
Prophecy
is
said
to
be
a
light
shining
in
a
dark
place
,
the
reason
of
which
Expression
is
plain
enough
,
if
we
consider
,
that
the
Prophecies
were
nothing
so
easie
to
be
understood
by
themselves
,
as
they
were
afterwards
made
by
the
Events
which
they
foretold
,
and
therefore
till
the
Events
made
all
plain
,
the
World
was
very
much
in
the
dark
about
the
meaning
of
them
,
as
to
most
particulars
;
but
yet
some
of
them
were
so
express
and
full
,
that
they
had
raised
an
Expectation
,
not
only
in
the
Jews
,
but
amongst
the
Gentiles
also
,
of
that
extraordinary
Person
,
whom
God
would
send
into
the
World
for
their
relief
.
And
therefore
they
might
very
well
be
compared
to
a
light
shining
in
a
dark
place
:
For
such
a
Light
,
though
it
doth
not
make
a
particular
discovery
of
those
things
,
that
lie
round
about
it
,
is
yet
apt
to
draw
the
Eyes
of
all
towards
it
,
that
are
within
distance
;
and
the
Predictions
concerning
Christ
were
so
remarkable
,
that
they
awakened
the
Gentiles
themselves
to
take
notice
of
them
,
and
were
therefore
a
light
shining
in
a
dark
place
to
Jews
and
Gentiles
,
not
indeed
,
clearly
revealing
the
Truth
to
them
at
present
,
but
preparing
them
to
receive
it
,
when
it
should
be
clearly
revealed
in
the
accomplishment
of
all
that
had
been
foretold
.
And
whereas
this
light
was
said
to
shine
till
the
day
dawned
,
and
the
day-star
arose
in
their
hearts
:
The
plain
meaning
seems
to
be
that
from
the
beginning
of
the
World
,
to
the
appearance
of
Christ
;
the
Prophecies
concerning
him
,
grew
still
more
express
clear
and
particular
,
as
the
time
drew
on
,
that
they
were
to
be
accomplished
.
The
whole
word
of
Prophecy
was
a
light
shining
in
a
dark
place
;
but
the
latter
Prophecies
,
such
as
in
Isaiah
,
Daniel
,
and
Malachi
were
like
the
dawning
of
the
day
,
before
the
Sun
of
Righteousness
himself
appeared
.
By
such
degrees
did
God
prepare
mankind
for
the
belief
of
the
Gospel
,
every
Age
contributing
something
before-hand
,
to
undermine
the
Prejudices
of
the
Natural
Man
against
it
.
That
God
should
send
his
Son
into
the
World
to
be
a
Sacrifice
for
Sin
,
was
a
Mystery
so
far
above
the
reach
of
worldly
Wisdom
,
and
natural
Reason
,
that
considering
our
weakness
,
it
would
hardly
have
born
being
revealed
all
at
once
,
and
therefore
God
chose
to
let
mankind
into
the
knowledge
of
it
by
degrees
,
and
by
the
growing
Light
of
Types
and
Prophecies
,
to
prepare
them
for
that
stronger
Light
of
the
plain
and
clear
Truth
,
which
in
due
time
was
to
be
revealed
:
And
by
this
way
God
also
provided
a
sure
foundation
for
their
Faith
,
who
should
afterwards
believe
;
only
we
must
do
what
St.
Peter
commends
the
Christians
of
his
time
for
doing
,
we
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
must
give
heed
unto
,
and
bend
our
Minds
to
consider
the
word
of
Prophecy
,
and
we
must
attend
to
it
,
as
to
a
light
shineing
in
a
dark
place
,
till
the
day
dawns
,
that
is
,
we
must
not
content
our selves
to
try
any
one
single
Prediction
only
,
to
compare
it
with
the
History
of
Jesus
,
and
then
if
that
doth
not
give
full
satisfaction
to
try
no
more
.
But
as
God
,
by
every
new
Prediction
added
more
Light
to
the
word
of
Prophecy
,
so
we
should
consider
what
Evidence
is
given
to
the
Gospel
by
the
Prophecies
of
the
Old
Testament
,
taken
altogether
from
the
first
to
the
last
.
And
this
was
the
Method
which
our
Saviour
took
to
instruct
the
two
Disciples
going
to
Emmaus
:
They
were
not
unacquainted
with
the
Prophecies
of
the
Old
Testament
,
and
yet
they
were
mightily
staggered
at
the
shameful
Death
of
their
Master
:
We
trusted
,
say
they
,
that
this
had
been
he
,
which
should
have
redeem'd
Israel
,
but
now
they
know
not
what
to
think
of
it
.
Then
said
Jesus
unto
them
,
O
fools
and
slow
of
heart
,
to
believe
all
that
the
Prophets
have
spoken
!
Ought
not
Christ
to
have
suffered
these
things
and
to
enter
into
his
Glory
?
But
what
course
did
he
take
to
convince
them
,
did
he
take
some
one
notable
Prediction
by
itself
,
and
lay
all
the
stress
upon
that
?
No
,
but
beginning
at
Moses
,
and
all
the
Prophets
,
he
expounded
to
them
in
all
the
Scriptures
,
the
things
concerning
himself
.
It
was
this
that
made
the
day-star
arise
in
their
hearts
,
it
was
this
that
cleared
all
their
doubts
,
and
enlightned
their
understandings
so
perfectly
,
that
they
afterwards
said
one
to
another
,
Did
not
our
hearts
burn
within
us
,
while
he
talked
with
us
by
the
way
,
and
while
he
opened
to
us
the
Scriptures
,
Luke
24.
3.
The
word
of
Prophecy
is
said
to
be
sure
,
that
is
,
't
is
a
plain
Testimony
of
God
,
to
make
us
sure
that
Jesus
is
the
Christ
.
For
,
1.
It
is
absurd
to
ascribe
the
Prediction
of
these
events
to
any
cause
,
less
than
Divine
Omniscience
;
or
as
St.
Peter
saith
,
Prophecy
came
not
by
the
will
of
man
;
but
holy
men
spake
as
they
were
moved
by
the
Holy
Ghost
,
and
no
Prophecy
of
the
Scripture
is
of
private
interpretation
.
(
i.
e.
)
Not
,
as
some
would
make
us
believe
,
no
Prophecy
of
Scripture
is
to
be
meditated
upon
,
and
read
by
private
men
;
but
the
Prophets
did
not
utter
their
Predictions
by
the
private
Spirit
,
but
by
the
Spirit
of
God
;
therefore
if
at
vast
distances
of
time
from
the
event
,
it
was
foretold
in
several
Ages
,
that
one
in
whom
all
the
Nations
of
the
Earth
should
be
Blessed
,
would
come
into
the
world
,
of
such
a
Nation
,
of
such
a
Family
,
at
such
a
Time
and
Place
,
with
several
publick
and
notorious
Characters
,
by
which
he
should
be
known
,
Then
certainly
he
in
whom
all
these
Predictions
have
been
fulfilled
,
is
by
the
Testimony
of
God's
Omniscience
declared
to
be
that
great
Prophet
,
who
was
to
come
into
the
World.
Or
,
shall
we
say
,
that
these
things
were
the
effects
of
Policy
,
or
Combination
,
or
Chance
?
Could
the
most
politick
Statesmen
foresee
the
rise
of
Empires
not
yet
begun
?
how
much
less
could
they
fix
their
periods
,
as
the
Prophets
did
in
their
Predictions
concerning
Christ
and
his
Kingdom
?
And
can
we
think
that
they
could
at
the
distance
of
many
Ages
with
their
utmost
skill
foresee
so
many
particular
events
,
as
were
foretold
by
the
Prophets
,
and
accomplished
in
Christ
Jesus
?
Or
shall
we
say
,
that
there
was
a
confederacy
between
Moses
and
Jesus
,
between
the
Prophets
and
Jesus
,
so
many
hundreds
of
years
after
they
were
dead
,
and
before
he
was
born
?
Or
,
are
these
Predictions
and
their
events
to
be
imputed
to
Chance
?
It
is
possible
,
indeed
,
that
some
one
thing
may
be
foretold
,
and
happen
accordingly
;
but
that
so
vast
a
number
of
particulars
should
be
foretold
concerning
one
Person
at
all
adventures
,
and
by
strange
luck
come
to
pass
afterwards
,
is
fit
for
them
only
to
believe
,
that
can
believe
that
the
World
was
made
by
a
casual
hit
of
Atoms
.
To
name
these
things
,
is
enough
to
confute
them
.
2.
All
that
can
be
farther
desired
,
is
to
be
well
assured
,
that
these
Prophecies
were
not
forged
by
the
followers
of
Jesus
,
but
that
they
were
indeed
contained
in
the
Ancient
Writings
,
that
had
been
delivered
down
to
the
Jews
of
our
Saviour's
time
,
by
their
Ancestors
;
and
the
constant
testimony
of
the
Jews
themselves
,
who
were
most
bitter
enemies
to
Jesus
and
to
his
Doctrine
,
were
enough
to
satisfie
us
in
this
point
.
4ly
,
And
Lastly
,
Whereas
these
Predictions
are
said
to
be
a
more
sure
word
of
Prophecy
,
the
meaning
is
this
,
that
they
are
a
more
convincing
Testimony
to
Jesus
,
than
any
other
taken
by
its
self
;
they
are
indeed
a
more
permanent
Testimony
,
and
withal
less
liable
to
Cavil
and
Objection
.
I
cannot
stand
to
shew
this
by
making
particular
comparisons
,
but
shall
only
observe
,
That
Prophecy
includes
all
other
Testimonies
,
and
adds
strength
to
every
one
of
them
:
It
comprehends
the
Miracles
of
Jesus
and
of
his
Apostles
,
his
resurrection
and
ascension
,
the
descent
of
the
Holy
Ghost
,
and
the
excellency
of
his
Doctrine
,
because
these
were
all
foretold
:
It
includes
all
other
proofs
,
as
well
as
the
thing
proved
;
and
those
proofs
are
the
more
convincing
,
because
they
also
had
been
foretold
by
the
Prophets
.
From
all
this
it
follows
,
That
allowing
the
Scripture
that
Tradition
,
which
other
good
Histories
have
,
and
which
they
have
more
of
than
any
other
Ancient
Writings
in
the
world
,
then
the
Prophecies
of
the
Old
Testament
,
and
the
accomplishment
of
them
in
the
New
,
do
prove
the
Divine
Authority
of
the
Scriptures
,
and
this
without
the
help
of
the
Churches
Authority
;
and
well
is
it
for
the
Christian
Religion
,
that
the
Scriptures
may
be
proved
without
the
Authority
of
the
Church
,
for
otherwise
Christianity
must
never
look
an
Infidel
in
the
face
,
since
the
Church
hath
no
Authority
at
all
,
till
we
are
assured
of
the
truth
of
the
Scriptures
themselves
.
And
I
will
make
bold
to
add
,
That
when
all
those
objections
against
the
Authority
of
the
Old
Testament
,
from
the
time
wherein
it
was
put
into
this
form
of
Books
,
from
the
light
oversights
of
Transcribers
,
from
various
readings
,
and
all
the
cavils
upon
any
part
of
it
,
are
put
together
,
the
word
of
Prophecy
which
runs
through
it
all
,
will
bear
all
this
reckoning
,
and
still
remain
an
invincible
argument
,
that
the
first
Authors
were
inspired
;
that
the
Prophecy
came
not
in
Old
time
by
the
will
of
man
,
but
that
holy
men
of
God
spake
,
as
they
were
moved
by
the
Holy
Ghost
.
Well
therefore
might
St.
Peter
commend
the
Jewish
Converts
for
taking
heed
to
the
Word
of
Prophecy
,
since
this
was
the
way
to
come
to
a
well-grounded
Faith
indeed
,
and
to
grow
every
day
to
greater
assurance
and
stedfastness
therein
;
and
for
the
same
reason
,
let
us
,
I
beseech
you
,
be
exhorted
to
like
diligence
in
conversing
with
the
Holy
Scriptures
,
that
our
minds
may
be
more
enlightned
with
the
knowledge
of
Divine
truth
,
and
that
every
doubt
,
if
any
there
be
,
that
shakes
our
Faith
,
may
be
removed
.
And
this
Exhortation
is
so
needful
,
that
I
shall
shew
,
that
there
is
no
good
reason
in
their
objection
against
it
,
who
have
taken
a
great
deal
of
pains
to
exclude
all
but
the
Clergy
,
and
those
that
have
special
license
from
reading
the
Scriptures
;
the
sum
of
what
they
say
is
this
,
That
the
promiscuous
Liberty
of
reading
the
Scriptures
leads
the
People
into
pride
and
self-conceit
,
makes
them
insolent
and
ungovernable
,
and
ready
to
throw
off
all
Respect
to
their
lawful
Guides
.
That
almost
all
Heresies
have
proceeded
from
Misinterpretation
of
Scripture
;
and
that
there
are
so
many
obscure
and
difficult
places
in
the
Old
and
New
Testament
,
that
to
translate
the
Bible
into
Vulgar
Tongues
,
and
to
encourage
the
People
to
read
it
,
is
to
betray
them
into
the
danger
of
infinite
errors
,
which
they
are
likely
enough
to
fall
into
,
by
mistaking
the
sence
of
the
holy
Text
,
which
therefore
is
to
be
kept
out
of
the
hands
of
the
Laity
,
as
we
would
keep
Children
from
medling
with
edged
Tools
,
and
lay
Swords
out
of
mad-men's
way
.
Now
if
this
charge
be
true
,
the
Bible
is
a
very
dangerous
Book
;
if
it
be
not
true
,
there
is
some
other
reason
doubtless
,
why
they
that
pretend
this
,
have
no
kindness
for
the
Bible
.
I
shall
omit
several
advantages
that
may
be
taken
against
this
flourish
,
because
I
think
it
may
be
shown
very
briefly
,
that
it
pretends
things
that
do
by
no
means
hang
well
together
;
that
it
takes
things
for
granted
that
are
not
true
;
and
that
it
concludes
as
strongly
against
the
Scriptures
being
read
by
the
Clergy
,
as
by
the
Laity
.
It
pretends
some
things
that
do
not
hang
well
together
.
On
the
one
side
they
tell
us
that
the
liberty
of
reading
the
Bible
is
apt
to
make
the
People
throw
off
all
dependance
upon
the
Priest
,
as
to
instruction
:
on
the
other
side
,
that
there
are
obscure
and
difficult
passages
in
it
,
by
mistaking
the
true
sense
of
which
they
will
be
led
into
Heresie
,
and
consequently
into
the
way
of
Damnation
.
Now
indeed
the
Scriptures
say
this
of
themselves
,
that
there
are
diverse
things
hard
to
be
understood
in
them
,
which
ignorant
and
unstable
men
have
wrested
to
their
own
destruction
.
But
if
this
be
true
,
the
best
way
to
keep
the
People
in
modest
dependance
upon
the
instruction
of
their
Spiritual
Guides
,
is
to
lay
the
Bible
before
them
,
and
not
to
keep
it
from
them
;
since
there
cannot
be
a
more
convincing
Argument
of
the
necessity
of
attending
to
their
Pastors
in
order
to
farther
Instruction
,
than
the
several
difficulties
that
occur
in
the
Scriptures
,
and
the
warnings
that
the
Scriptures
themselves
have
given
of
the
danger
that
unlearned
and
unstable
men
are
in
,
of
wresting
them
to
their
own
destruction
.
If
it
be
said
,
that
experience
shews
the
contrary
;
and
that
neither
this
nor
any
other
argument
can
make
People
modest
,
if
they
are
geneally
permitted
to
have
the
Scriptures
;
I
add
,
2.
That
this
arguing
takes
things
for
granted
,
which
are
not
true
in
point
of
fact
;
all
the
Faithful
anciently
had
the
Scriptures
,
but
we
find
little
complaint
by
the
Bishops
and
Clergy
then
of
the
Wantonness
and
Insolence
of
the
People
;
so
little
in
comparison
of
the
frequent
and
earnest
exhortations
,
that
all
would
diligently
Read
the
Scriptures
,
that
it
may
be
said
to
be
none
at
all
.
Christian
People
that
had
been
trained
up
in
the
first
Rudiments
of
the
Faith
were
not
only
allowed
then
,
but
required
to
Read
the
Bible
;
and
yet
they
modestly
attended
upon
their
Spiritual
Guides
,
for
farther
Instruction
out
of
the
Bible
.
And
therefore
if
some
men
in
later
Ages
have
grosly
Misinterpreted
the
Scriptures
,
and
would
not
be
set
right
by
those
,
that
had
more
skill
to
Interpret
them
;
this
doth
not
prove
,
that
the
reading
of
the
Scriptures
makes
the
People
ungovernable
,
for
then
it
must
always
have
been
so
,
which
is
notoriously
false
.
And
whereas
it
is
said
,
that
almost
all
Heresies
have
come
of
Mis-interpreting
Scripture
,
this
doth
not
prove
that
Christian
People
must
not
read
the
Scriptures
,
for
it
cannot
be
denied
,
that
those
Heresies
which
have
given
any
considerable
disturbance
to
the
Church
of
God
,
were
begun
,
not
by
Laicks
or
illiterate
Persons
;
but
by
such
men
as
the
objectors
do
allow
to
have
a
right
of
reading
and
studying
the
Scriptures
,
(
i.
e.
)
by
Bishops
or
Priests
.
Wherefore
.
In
the
last
place
,
The
Arguing
of
these
men
against
the
common
use
of
the
Bible
,
concludes
against
the
Priest
,
as
strongly
as
against
the
People
.
For
if
to
prevent
Heresie
,
the
Scriptures
are
to
be
kept
from
Lay
men
,
who
may
bring
Heresie
into
the
Church
by
Misinterpreting
the
Scriptures
,
then
for
the
same
reason
men
in
Orders
should
not
be
suffered
to
read
them
,
since
they
have
actually
been
the
founders
of
Heresie
;
Nay
,
the
reason
is
something
stronger
,
since
the
wresting
of
the
Holy
Text
by
men
of
Office
or
Learning
,
will
be
of
greater
Authority
and
do
more
mischief
,
than
the
mistakes
of
private
and
unlearned
Persons
.
But
if
the
danger
of
perverting
difficult
places
,
be
a
good
reason
to
deprive
men
of
all
use
of
the
Bible
;
this
reason
hath
a
particular
force
upon
some
men
,
that
they
should
never
look
upon
a
Bible
more
.
For
the
best
way
to
Judge
how
the
Scriptures
are
likely
to
be
used
by
any
sort
of
men
,
is
to
consider
how
they
have
constantly
used
them
heretofore
;
and
let
any
indifferent
man
judge
of
them
by
these
following
instances
;
Because
God
said
,
Let
us
make
man
after
our
own
Image
,
therefore
it
is
lawful
to
fall
down
before
an
Image
of
Wood
,
or
Stone
.
Because
Christ
said
to
Peter
;
Feed
my
sheep
,
Therefore
his
pretended
Successors
have
power
to
depose
Heretical
Princes
.
Because
Peter
said
to
Christ
,
Lord
here
are
two
Swords
,
therefore
they
have
a
Temporal
,
as
well
as
a
Spiritual
jurisdiction
.
Because
Jacob
in
Blessing
Ephraim
and
Manasses
;
prayed
that
his
Name
might
be
Named
on
them
,
Therefore
it
is
lawful
to
pray
to
Saints
.
Because
it
is
said
,
the
Disciples
met
together
to
break
Bread
,
therefore
the
Laity
may
be
deprived
of
the
Cup.
Because
St.
Paul
saith
of
him
that
prayeth
in
a
Tongue
not
understood
by
others
,
Thou
verily
givest
thanks
well
,
but
the
other
is
not
edified
;
therefore
it
is
in
it self
good
to
appoint
publick
Prayers
in
a
Language
unknown
to
the
People
;
that
is
,
Because
he
that
understands
what
himself
says
,
doth
well
for
himself
because
he
understands
,
therefore
he
doth
well
for
others
that
understand
not
a
word
,
and
are
therefore
not
edified
.
Because
the
Apostle
saith
,
we
must
Glorifie
God
with
one
mouth
;
therefore
in
all
publick
Offices
of
Liturgy
,
there
is
to
be
but
one
,
and
that
the
Latin
Tongue
in
all
places
of
Christendome
.
Because
that
many
Languages
at
Babel
caused
confusion
,
therefore
for
God
to
be
served
in
the
many
Vulgar
Tongues
of
Christian
Nations
,
would
breed
Schisms
in
the
Church
.
Because
the
Beast
that
touched
the
Mountain
was
to
die
;
and
because
Christ
said
,
Give
not
that
which
is
Holy
to
Dogs
;
therefore
ordinary
People
are
not
to
have
the
Bible
.
These
expositions
are
not
invented
,
but
there
are
good
Authorities
for
them
,
and
for
a
great
many
more
of
the
like
sort
.
I
know
not
what
can
farther
be
objected
but
this
,
That
if
Priests
and
Learned
men
have
been
so
foully
mistaken
in
the
Interpretation
of
Scripture
,
how
much
more
are
the
Unlearned
in
danger
of
falling
into
mistakes
,
which
though
perhaps
will
never
come
to
be
Heresies
in
the
Church
,
may
yet
prove
damnable
to
themselves
,
as
St.
Peter
plainly
saith
?
To
which
I
answer
,
That
St.
Peter's
Vnlearned
Men
were
such
as
had
not
yet
attained
to
the
knowledg
of
the
necessary
Doctrine
of
Faith
and
good
Life
,
as
appears
by
his
calling
them
unstable
,
not
yet
fixt
in
a
persuasion
of
the
plain
truths
,
and
great
ends
of
the
Gospel
;
and
such
as
those
,
whether
they
were
men
of
good
parts
or
not
,
were
likely
enough
to
Interpret
the
hard
places
of
St.
Paul's
Epistles
to
a
sense
conttary
to
the
plain
and
open
truths
of
the
Gospel
.
But
if
a
man
be
instructed
in
the
necessary
and
plain
Doctrine
of
Christianity
,
and
moreover
furnished
with
Modesty
and
a
sincere
Love
of
the
Truth
,
and
willingness
to
learn
,
qualities
that
ought
to
be
common
to
all
,
he
shall
be
as
far
from
wresting
the
difficult
Scriptures
to
his
own
destruction
,
as
one
that
hath
vastly
greater
abilities
.
Nay
,
I
will
add
one
thing
,
which
if
it
be
true
,
there
is
no
force
at
all
in
the
objection
,
and
that
is
this
,
That
the
service
of
a
Cause
,
and
espousing
the
Interest
of
a
by-Party
,
doth
more
fatally
lead
to
Misinterpretation
of
the
Scripture
,
than
bare
weakness
of
understanding
;
and
there
is
this
plain
reason
for
it
,
because
Modesty
and
Love
of
the
truth
will
secure
a
man
of
no
great
abilities
,
from
rash
concluding
upon
the
difficult
Places
of
Scripture
;
but
Partiality
,
and
the
service
of
a
by
cause
,
shall
engage
a
man
of
parts
and
learning
,
to
trouble
the
clearest
,
and
to
pervert
the
plainest
Texts
,
as
the
forementioned
instances
evidently
shew
.
So
that
either
the
danger
of
Misinterpreting
Scripture
is
no
sufficient
reason
to
prohibit
the
Laity
from
reading
it
;
or
else
it
were
better
that
no
Order
of
Men
were
trusted
with
it
at
all
;
and
if
that
be
true
,
I
think
it
will
follow
,
that
it
had
better
never
have
been
written
at
all
,
which
no
man
will
say
,
whatever
he
thinks
.
But
to
speak
to
the
thing
;
the
Scriptures
were
written
for
an
universal
good
,
and
in
order
thereunto
,
for
common
use
:
Here
are
all
Divine
truths
,
and
reasons
of
Christian
Faith
and
Practice
,
that
are
necessary
to
be
known
of
every
man
,
plainly
exprest
for
the
use
of
the
meanest
Capacities
.
Here
are
also
difficulties
and
mysteries
of
several
sizes
,
fit
to
imploy
the
Industry
of
the
Learned
according
to
the
several
degrees
of
their
abilities
,
and
to
exercise
the
Modesty
,
the
Humility
,
and
the
Reverence
of
all
.
But
still
we
confess
,
that
they
may
be
perverted
and
abused
;
and
if
this
be
a
sufficient
reason
to
Interdict
the
general
use
of
them
,
then
farewel
at
once
to
all
the
Comforts
of
this
Life
,
and
to
all
the
means
of
grace
in
order
to
a
better
,
with
every
one
of
which
men
in
their
folly
and
wickedness
may
and
very
often
have
hurt
themselves
and
others
.
St.
Peter
was
aware
of
this
,
that
some
men
wrested
those
hard
things
in
St.
Paul's
Epistles
,
and
in
other
Scriptures
,
to
their
own
destruction
;
but
did
he
therefore
dissuade
the
Faithful
from
reading
them
?
No
,
but
in
the
very
same
Epistle
,
he
commends
them
all
for
taking
heed
to
the
words
of
Prophecy
of
the
Old
Testament
,
in
which
there
were
some
things
as
hard
,
to
be
sure
,
as
any
are
in
St.
Paul's
Writings
:
and
I
hope
,
St.
Peter
was
as
Wise
a
Man
in
this
point
,
as
any
that
have
come
after
him
.
And
now
,
I
beseech
you
,
let
us
not
say
,
That
we
are
believers
already
,
and
therefore
we
need
not
trouble
our selves
with
constant
reading
of
the
Bible
.
Were
not
they
so
to
whom
St.
Peter
wrote
?
Nay
the
Apostles
were
then
alive
to
instruct
them
by
Word
,
as
well
as
by
Writing
,
and
moreover
daily
Miracles
were
wrought
for
confirmation
of
the
Faith
,
yet
they
did
well
in
taking
diligent
heed
to
the
Scriptures
;
And
shall
not
we
do
so
too
,
who
can
find
Apostles
and
Miracles
no where
but
there
?
We
believe
already
,
but
have
we
all
of
us
that
stedfast
Faith
,
which
the
Gospel
requires
,
which
is
not
grounded
merely
upon
education
,
and
the
custome
of
our
Country
,
but
upon
the
Demonstration
of
the
Spirit
and
of
Power
?
Have
we
that
Faith
,
which
will
bear
examination
,
and
encounter
opposition
?
If
we
have
,
a
very
little
exhortation
will
serve
the
turn
,
to
make
us
persevere
in
reading
God's
Book
,
whereby
we
shall
be
yet
more
strongly
built
up
in
our
most
Holy
Faith.
But
if
not
,
our
want
of
Faith
will
not
be
admitted
at
the
last
day
,
for
an
excuse
of
the
badness
of
our
Lives
,
when
we
had
the
Scriptures
laid
before
us
,
the
Holy
Scriptures
,
I
say
,
which
if
they
had
been
diligently
and
honestly
read
by
us
,
would
have
furnished
us
with
such
an
immoveable
ground
of
our
Christian
belief
,
as
would
have
supported
us
in
the
Day
of
Temptation
.
Nay
,
if
our
Faith
was
grown
never
so
strong
;
yet
the
Reading
of
the
Scriptures
would
be
necessary
for
us
,
to
make
the
precepts
and
rules
of
the
Christian
Life
,
and
the
Motives
and
Reasons
of
practising
them
,
daily
present
in
our
minds
.
For
the
Temptations
to
sin
are
always
present
;
the
snares
of
Hell
are
still
round
about
us
;
we
are
ever
in
some
danger
,
and
therefore
we
ought
always
to
be
strong
in
the
Lord
;
by
having
a
constant
sense
of
those
Divine
Truths
upon
our
minds
,
which
are
our
great
defence
and
security
.
And
I
see
not
how
this
can
be
,
if
we
neglect
to
have
recourse
unto
that
ever
necessary
Treasure
of
Divine
truth
,
the
Holy
Word
of
God.
St.
Chrysostom
therefore
doubted
not
to
say
,
and
I
wish
we
may
all
well
consider
,
that
earnest
saying
of
so
Wise
and
Holy
a
Man
as
he
was
;
It
cannot
be
,
says
he
,
It
cannot
possibly
be
,
that
a
man
should
attain
Salvation
,
unless
he
be
diligently
conversant
in
Spiritual
Reading
.
Himself
was
so
excellent
and
constant
a
Preacher
,
that
if
any
one
man
,
not
extraordinarily
inspired
,
could
have
made
it
needless
for
his
hearers
to
Read
the
Scriptures
at
home
;
he
,
I
should
reckon
,
was
the
man
;
and
yet
I
observe
,
he
often
complains
to
them
,
that
the
reason
why
most
of
them
gained
little
profit
by
what
he
said
,
either
as
to
improvement
of
knowledg
,
or
good
practice
,
was
because
they
did
not
read
the
Scriptures
he
explained
to
them
,
either
before
or
after
his
Sermons
:
and
says
he
,
it
is
the
neglect
of
this
reading
,
that
causeth
all
Heresie
,
and
Corrupt
Life
.
Now
I
beseech
you
,
how
much
time
do
we
spend
in
other
things
of
little
concern
to
us
,
either
as
to
our
Health
,
or
Wealth
,
or
our
Worldly
Callings
?
And
what
a
shame
,
and
a
sin
is
it
for
us
to
find
so
little
time
as
generally
we
do
,
to
furnish
our selves
with
the
knowledg
of
God's
Truth
,
and
with
pious
affections
towards
the
doing
of
his
will
,
out
of
God's
Holy
Book
?
What
a
great
matter
were
it
,
if
we
borrowed
some
time
for
this
purpose
from
our
Recreations
,
or
even
from
our
ordinary
business
?
For
what
is
this
Life
to
Life
Everlasting
?
What
is
the
Wealth
and
Pleasure
of
this
World
,
to
our
Salvation
in
the
World
to
come
?
And
therefore
the
forementioned
excellent
Person
argued
with
his
hearers
in
this
manner
:
Perhaps
some
may
say
,
That
they
are
otherwise
imployed
in
their
worldly
callings
;
and
others
,
that
they
have
not
money
to
spare
to
buy
the
Scriptures
;
but
,
says
he
,
what
a
ridiculous
thing
would
it
be
for
a
man
of
a
Secular
imployment
,
to
neglect
it
upon
pretence
,
that
he
has
not
time
for
it
,
or
that
he
has
not
wherewhithal
to
purchase
the
necessary
Tools
of
his
Calling
?
These
things
are
seldom
or
never
pleaded
,
but
by
Idle
Persons
:
And
do
you
not
all
know
,
that
you
are
professed
Christians
,
and
called
to
the
hope
of
Eternal
Life
,
and
that
diligent
reading
and
hearing
the
Holy
Scriptures
is
as
necessary
to
your
Christian
Calling
,
as
any
thing
can
be
,
to
the
successful
management
of
your
Secular
professions
?
I
shall
add
this
one
thing
,
That
besides
that
improvement
in
knowledge
and
virtue
,
which
is
naturally
consequent
upon
much
conversing
with
God's
Book
,
they
that
do
so
,
have
a
peculiar
title
to
God's
supernatural
Blessing
;
who
is
wont
to
reward
a
pious
and
reverent
use
of
Holy
things
with
greater
measures
of
his
grace
.
In
one
word
,
by
other
studies
we
may
grow
wise
for
this
world
,
but
if
we
add
this
to
the
rest
,
we
shall
yet
grow
wiser
for
this
world
,
by
taking
heed
to
those
incomparable
instructions
,
that
the
Holy
Bible
abounds
with
;
and
which
is
something
more
,
we
shall
grow
wise
unto
Salvation
.
The
Tenth
Sermon
.
1
Cor.
XII
.
13.
For
by
one
spirit
are
we
all
baptized
into
one
body
,
whether
we
be
Jews
or
Gentiles
;
whether
we
be
bond
or
free
;
and
have
been
all
made
to
drink
into
one
spirit
.
AFTER
the
descent
of
the
Holy
Ghost
upon
the
Apostles
,
there
was
a
continual
Communication
of
Supernatural
and
Extraordinary
Gifts
to
other
believers
for
a
long
time
.
To
one
was
given
by
the
Spirit
the
Word
of
Wisdom
;
To
another
the
Word
of
Knowledge
by
the
same
Spirit
;
To
another
Faith
by
the
same
Spirit
;
To
another
the
gifts
of
Healing
by
the
same
Spirie
;
To
another
working
of
Miracles
,
To
another
Discerning
of
Spirits
;
To
another
Divers
kinds
of
Tongues
;
To
another
the
Interpretation
of
Tongues
;
But
all
these
worketh
that
one
and
the
self-same
Spirit
,
dividing
to
every
man
severally
as
he
will
.
And
this
manisestation
of
the
Spirit
was
given
to
every
man
to
profit
withal
;
(
i.
e.
)
to
profit
the
whole
Body
,
whereof
himself
was
a
Member
.
For
though
that
one
Spirit
,
which
distributed
his
wonderful
gifts
amongst
the
Faithful
,
could
have
given
them
all
to
the
same
man
,
so
as
that
one
and
the
same
Person
should
have
had
the
Word
of
Wisdom
,
and
the
Gifts
of
Healing
,
and
the
Working
of
Miracles
,
and
a
Prophetick
Power
,
and
Discerning
of
Spirits
,
and
Divers
kinds
of
Tongues
;
yet
to
maintain
a
mutual
dependance
and
a
Charitable
serviceableness
of
the
Members
,
one
amongst
another
,
he
gave
to
one
one
gift
;
to
another
,
another
;
dividing
severally
to
every
man
;
for
by
this
means
one
would
stand
in
need
of
another
,
and
each
Member
would
be
obliged
to
take
care
of
the
rest
,
knowing
that
he
also
wanted
the
supply
of
that
assistance
,
which
the
rest
were
able
to
give
him
;
whereas
if
one
man
had
all
gifts
,
he
would
not
be
under
so
sensible
an
obligation
of
consulting
for
the
common
good
,
wanting
no
assistance
from
any
others
.
But
God
ordered
the
state
of
the
Church
,
like
that
of
the
Natural
Body
;
to
which
the
Apostle
elegantly
compares
the
Body
of
Christ
:
The
eye
cannot
say
unto
the
hand
,
I
have
no
need
of
thee
;
nor
again
the
head
to
the
feet
,
I
have
no
need
of
you
,
v.
21.
Now
it
being
the
Apostle's
design
in
this
Chapter
to
press
the
Christians
to
Charity
and
Unity
,
and
mutual
serviceableness
one
to
another
as
Members
of
the
same
Body
,
he
assures
them
in
the
Words
of
the
Text
,
which
I
have
chosen
,
That
they
were
indeed
Members
of
one
Body
,
and
he
tells
them
what
it
was
that
made
them
so
.
For
by
one
spirit
,
says
he
,
we
are
all
baptized
into
one
body
;
whether
we
be
Jews
or
Gentiles
;
and
have
been
made
to
drink
into
one
spirit
;
That
is
,
by
being
Baptized
,
they
were
made
Members
of
the
Body
of
Christ
,
and
united
one
to
another
under
him
the
Head
;
and
this
,
whether
they
were
Jews
or
Gentiles
;
bond
or
free
(
i.
e.
)
whatever
worldly
circumstances
made
any
distinction
between
them
,
yet
all
they
were
one
in
Christ
,
who
professed
his
Faith
,
and
were
by
Baptism
admitted
into
his
Church
.
And
this
Union
of
one
to
another
under
Christ
,
was
testified
and
declared
by
their
Communion
in
the
Table
of
the
Lord
.
And
whereas
he
says
,
that
by
one
Spirit
they
were
baptized
into
this
one
Body
,
and
were
all
made
to
drink
into
one
Spirit
;
the
meaning
is
,
that
the
Grace
of
the
Holy
Spirit
was
given
in
Baptism
,
and
in
the
Lords
Supper
,
to
all
the
Faithful
:
who
do
not
receive
unprofitable
signs
,
but
one
as
well
as
another
receives
the
quickning
Grace
of
God
,
to
make
them
living
Members
of
that
one
Body
.
So
that
although
there
was
a
diversity
and
an
equality
in
the
Spiritual
Gifts
that
were
distributed
among
the
Faithful
in
those
dayes
,
yet
they
were
all
equally
Members
of
the
same
Body
of
Christ
,
in
as
much
as
they
were
all
Baptized
into
his
Body
;
and
were
all
equally
Partakers
of
his
Table
.
And
thus
I
have
explained
the
meaning
of
the
Text
with
the
relation
it
hath
to
the
design
of
the
Apostle
in
this
Chapter
.
That
which
remains
,
is
to
speak
to
the
particular
design
of
the
Text
,
which
is
to
shew
that
Christians
are
one
Body
or
Society
of
Men
,
and
wherein
the
Vnity
of
the
Church
consists
,
and
what
our
part
is
to
maintain
it
:
and
how
we
may
in
this
divided
state
of
Christianity
be
satisfied
,
that
we
are
within
that
Unity
.
Before
I
enter
upon
which
,
I
may
well
make
two
observations
upon
the
Text
in
behalf
of
the
Doctrine
and
Practice
of
this
our
Church
of
England
.
1.
That
St.
Paul
thought
the
observation
of
the
two
institutions
of
our
Saviour
,
viz.
Baptism
,
and
the
Communion
of
the
Holy
Table
,
was
a
sufficient
proof
,
that
believers
were
one
Body
:
And
we
have
reason
to
believe
,
that
if
he
had
known
there
were
other
Sacraments
,
or
outward
badges
of
Christian
profession
instituted
by
Christ
for
the
Church
,
which
is
his
Body
;
he
would
not
have
omitted
the
mention
of
them
here
,
where
he
proves
the
Unity
of
the
Church
by
Baptism
,
and
Communion
of
the
Body
and
Blood
of
Christ
.
We
know
that
the
Evangelists
mention
no
other
outward
signs
,
and
visible
tokens
of
our
profession
,
and
God's
Grace
,
but
Baptism
,
and
the
Lord's
Supper
:
And
it
is
something
to
our
purpose
,
that
St.
Paul
owns
no
more
than
these
;
where
he
industriously
proves
,
that
Christians
are
one
Body
by
these
.
2.
I
observe
,
that
the
Communion
of
the
Lords
Table
is
described
by
drinking
into
one
Spirit
(
i.
e.
)
by
one
part
of
the
Sacrament
,
as
sometimes
it
is
by
the
other
of
breaking
of
bread
.
But
then
nothing
can
be
more
plain
from
such
expressions
,
than
that
one
part
or
kind
is
as
necessary
as
the
other
;
because
sometimes
one
,
sometims
the
other
is
put
for
both
;
which
had
been
against
all
rules
of
speaking
,
if
it
had
been
allowable
to
separate
the
one
from
the
other
.
But
as
to
that
of
Drinking
the
Cup
,
it
is
most
evident
that
it
belonged
to
all
;
for
says
St.
Paul
,
We
have
all
been
made
to
drink
into
one
Spirit
.
All
who
?
All
the
Priests
of
the
Christian
Church
only
?
No
:
all
that
belong
to
the
Body
of
Christ
,
whether
Jews
or
Gentiles
,
bond
or
free
.
But
now
if
St
Paul
had
known
,
that
it
was
not
necessary
for
the
Christian
People
to
drink
of
the
Cup
in
the
Communion
,
but
that
it
was
sufficient
for
them
to
have
received
the
Bread
only
;
Can
we
think
,
that
he
would
have
described
their
receiving
the
Sacrament
,
by
receiving
a
part
of
it
,
which
did
not
necessarily
belong
to
them
,
and
not
rather
by
that
which
did
?
I
do
not
make
this
observation
to
prove
only
,
that
the
People
did
at
first
universally
receive
the
Cup
;
for
that
is
not
denied
by
any
,
but
by
those
who
have
disputed
themselves
out
of
all
Modesty
,
and
even
these
may
be
convinced
beyond
all
doubt
by
this
very
place
,
that
all
the
Faithful
in
St.
Paul's
days
received
the
Cup
;
for
otherwise
how
could
he
with
truth
have
said
,
that
they
had
been
all
made
to
drink
into
one
Spirit
.
But
that
which
I
chiefly
observe
is
this
,
That
though
the
Faithful
did
in
those
days
drink
as
well
as
eat
at
the
Lord's
Table
,
yet
if
the
Apostle
had
known
,
and
surely
he
knew
it
,
if
it
was
true
,
that
however
it
was
the
practice
then
,
yet
it
might
without
injury
be
altered
in
after
times
,
he
would
not
have
used
an
argument
to
satisfie
the
Faithful
of
his
time
,
that
they
all
belonged
to
the
Body
of
Christ
,
which
might
afterwards
be
quite
out
of
doors
,
viz.
when
the
Church
should
please
to
alter
the
Institution
of
our
Saviour
in
this
matter
;
but
he
would
rather
have
insisted
upon
receiving
in
that
kind
,
which
could
not
be
justly
taken
away
from
them
,
and
have
said
that
all
had
been
Baptized
into
the
Body
of
Christ
,
or
made
Members
of
his
Church
by
Baptism
;
and
all
that
are
of
his
Body
may
claim
to
eat
of
that
one
Bread.
This
by
the
bye
.
I
now
address
my self
to
the
main
business
I
propounded
,
which
is
to
state
the
notion
of
the
Vnity
of
the
Church
,
to
sh●w
what
is
meant
by
it
,
and
to
make
some
Inferences
from
it
for
our
farther
instruction
.
And
in
the
first
place
,
it
is
evident
,
that
St.
Paul
here
speaks
not
of
any
one
particular
Church
,
but
of
the
Society
of
all
Christians
whatsoever
,
that
are
Baptized
,
and
have
a
right
to
the
Holy
Communion
,
whether
they
be
Jews
or
Gentiles
:
And
it
is
concerning
the
Unity
of
this
Church
that
we
are
to
enquire
,
or
what
that
is
which
makes
it
one
Body
,
as
the
Apostle
here
calls
it
.
To
which
purpose
we
are
to
consider
distinctly
,
what
are
the
several
grounds
or
notions
of
Unity
,
which
are
laid
down
in
the
New
Testament
,
or
what
those
things
are
that
belong
in
common
to
all
Christians
,
as
their
Duty
or
their
Priviledg
,
and
in
respect
of
their
joint
performance
of
the
former
of
which
,
and
their
enjoyment
of
the
latter
,
they
may
be
said
to
be
One.
1.
Therefore
all
Christians
do
unite
in
their
profession
to
submit
to
one
Head
,
who
is
our
Lord
Jesus
Christ
,
which
is
so
necessary
a
duty
incumbent
on
all
,
that
he
who
makes
not
this
profession
,
is
in
no
respect
within
the
Unity
of
the
Church
;
this
being
the
ground
of
all
other
reasons
of
Unity
whatsoever
;
and
therefore
the
Apostle
makes
this
to
be
one
principal
foundation
of
the
Unity
of
the
Church
,
that
it
professes
subjection
to
one
Lord
;
Ephes.
4.5
.
And
in
the
third
verse
of
this
Chapter
he
layes
down
this
mark
of
distinction
between
the
impulse
of
the
Spirit
of
God
,
and
the
impulse
of
an
evil
Spirit
;
That
whosoever
is
led
by
the
former
,
doth
say
that
Jesus
is
the
Lord
.
They
are
also
One
in
professing
the
Common
Faith
,
that
was
at
first
delivered
to
the
Saints
;
which
began
to
be
Preached
when
the
Holy
Ghost
descended
upon
the
Apostles
,
and
hath
ever
since
been
contained
in
the
Holy
Scriptures
,
and
summarily
expressed
in
the
Ancient
Creeds
:
And
therefore
to
one
Lord
,
the
Apostle
doth
in
the
forementioned
place
add
one
Faith
:
Thus
we
find
in
Rom.
6.17
.
That
one
Form
of
Doctrine
was
delivered
to
Christians
,
and
that
they
are
to
stand
fast
in
one
Spirit
;
and
with
one
mind
,
striving
together
for
the
Faith
of
the
Gospel
,
Phil.
1.27
.
Thus
St
Paul
charged
Timothy
;
That
if
any
man
taught
otherwise
,
and
consented
not
to
wholsome
Words
,
the
words
of
our
Lord
Jesns
Christ
,
and
to
the
Doctrine
which
is
according
to
Godliness
,
he
should
from
such
withdraw
himself
,
1
Tim.
6.3
.
not
looking
upon
them
any
longer
as
Christians
,
or
as
such
conversiing
with
them
;
which
together
with
many
other
like
passages
manifestly
shews
,
that
he
who
in
any
point
departed
from
the
common
faith
of
Christians
,
that
was
received
from
the
Apostles
,
was
broken
off
from
the
Unity
of
the
Church
,
which
is
One
by
a
Common
profession
of
certain
points
of
Grand
importance
taught
at
first
by
the
Holy
Spirit
.
For
which
reason
St.
Cyprian
doubted
not
to
say
,
He
cannot
seem
a
Christian
,
who
doth
not
persist
in
the
Vnity
of
Christ's
Gospel
and
Faith.
3.
There
is
an
Unity
of
Sacraments
in
the
Christian
Church
;
One
Baptism
,
by
which
we
are
all
admitted
into
the
same
state
of
Duties
and
Priviledges
undertaking
the
conditions
of
the
New
Covenant
,
and
gaining
a
right
to
the
promises
thereof
;
and
therefore
the
Apostle
adds
also
One
Baptism
.
And
here
in
the
Text
he
expresly
affirms
,
that
by
one
Spirit
we
are
Baptized
into
one
Body
;
into
one
Body
of
People
,
professing
one
Common
Faith
,
and
claiming
the
Priviledges
belonging
to
such
a
profession
.
The
like
Unity
is
inferred
from
the
other
Sacrament
,
since
we
are
all
made
to
drink
into
one
Spirit
.
And
in
the
10th
Chapter
of
this
Epistle
,
v.
16
,
17.
he
saith
:
The
Cup
of
blessing
,
which
we
bless
,
is
it
not
the
Communion
of
the
Blood
of
Christ
?
The
bread
which
we
break
,
is
it
not
the
Communion
of
the
Body
of
Christ
:
For
we
being
many
are
one
Bread
,
and
one
Body
;
for
we
are
all
partakers
of
that
one
Bread.
4.
There
is
also
an
Unity
of
Obedience
to
the
same
Laws
and
Institutions
:
For
to
all
Christians
it
equally
belongeth
to
govern
themselves
effectually
by
the
will
of
their
Lord
Jesus
Christ
,
to
observe
his
Ordinances
and
Commands
;
by
the
doing
of
which
they
declare
themselves
to
be
of
his
Flock
,
in
that
they
hear
his
voice
;
and
of
his
Kingdom
,
in
that
they
live
by
his
Laws
;
and
that
as
there
is
one
and
the
same
obligation
,
so
there
is
one
and
the
same
correspondent
practice
,
one
and
the
same
Spirit
of
Obedience
that
runs
through
all
.
5.
There
is
also
an
Unity
of
Affection
,
or
mutual
Charity
prescribed
to
the
Church
.
Thus
saith
our
Saviour
:
By
this
shall
all
men
know
that
ye
are
my
disciples
,
if
ye
love
one
another
.
Thus
saith
the
Apostle
in
this
Chapter
;
The
Members
should
have
the
same
care
one
for
another
;
and
whether
one
member
suffer
,
all
the
members
suffer
with
it
;
or
one
member
be
honoured
,
all
the
members
rejoyce
with
it
:
which
kind
of
Unity
appeared
most
visibly
after
the
Church
was
begun
,
on
the
day
of
Pentecost
;
for
it
is
observed
presently
,
that
the
multitude
of
them
that
believed
,
were
of
one
heart
,
and
of
one
Soul.
Acts
4.32
.
6.
There
is
also
an
Unity
of
Communion
in
the
Service
and
Worship
of
God
,
in
joining
together
in
the
same
Acts
of
Piety
and
Devotion
,
according
to
the
Rules
of
the
Gospel
,
in
Prayers
and
in
Sacraments
;
and
in
glorifying
God
with
one
mouth
;
moreover
in
the
common
defence
of
the
same
Truth
;
and
in
the
joint
opposition
of
every
dangerous
error
,
in
propagating
and
promoting
the
same
Faith
of
the
Gospel
,
and
striving
together
for
the
interest
of
it
.
7.
There
is
also
an
Unity
of
Discipline
or
Government
,
which
is
to
be
maintained
by
every
Member's
keeping
in
his
Place
and
Order
in
the
Church
;
the
People
of
Christ
receiving
the
Mysteries
of
Christianity
from
their
Pastors
;
and
these
confederating
one
with
another
for
the
maintenance
of
common
Christianity
,
without
invading
each
others
Liberty
and
Jurisdiction
,
and
accommodating
as
near
as
may
be
,
all
Rites
of
Discipline
and
Worship
to
one
another
,
and
assisting
each
other
by
Advice
and
Correspondence
,
and
giving
no
occasion
to
breach
of
Charity
and
Christian
Communion
,
by
abusing
a
lawful
,
or
by
claiming
an
undue
Authority
.
Other
more
particular
Instances
might
be
mentioned
,
but
I
shall
content
my self
with
these
,
believing
that
upon
these
Grounds
of
Unity
,
which
I
have
noted
,
it
will
not
be
difficult
to
satisfie
those
scruples
which
have
been
thrown
into
some
mens
minds
concerning
the
necessity
of
being
of
that
one
Church
,
which
is
the
Body
of
Christ
,
and
they
are
chiefly
two
.
1.
That
there
must
be
one
Church
;
which
is
the
only
Church
of
Christ
,
exclusively
to
all
the
rest
,
that
are
not
in
Communion
with
her
.
2.
That
where
there
is
most
Unity
,
there
of
necessity
must
be
the
true
Church
.
1.
That
there
is
but
one
Society
or
Communion
,
which
is
the
Body
of
Christ
,
exclusively
to
all
other
Communions
whatsoever
.
For
thus
they
argue
;
The
Apostle
here
,
and
the
New
Testament
elsewhere
affirms
,
That
the
disciples
of
Christ
are
one
Body
.
If
therefore
there
be
,
as
there
are
several
Bodies
of
Christians
in
this
divided
state
of
Christendom
,
that
are
not
United
in
Communion
,
in
Worship
,
in
Government
,
no
nor
in
Doctrine
neither
;
these
cannot
all
be
the
Body
of
Christ
,
which
is
but
one
,
and
therefore
there
must
be
but
one
of
them
which
is
that
Body
of
Christ
,
or
the
true
Church
:
And
from
hence
they
proceed
farther
;
since
we
grant
that
they
are
a
Church
,
we
do
in
effect
grant
that
we
are
not
so
much
as
a
part
of
the
true
Church
our selves
,
because
we
are
not
in
Communion
with
them
,
and
we
and
they
are
not
Members
of
one
another
,
as
all
the
Members
of
the
Church
are
.
Which
kind
of
reasoning
,
how
likely
soever
it
may
be
to
confound
and
amuse
a
Man
,
is
by
no
means
fit
to
unsettle
a
prudent
,
nor
so
much
as
an
honest
Person
,
if
he
will
give
himself
leave
to
consider
.
The
plain
Answer
to
these
harangues
is
this
,
That
Christians
are
not
United
into
one
Body
or
Church
in
all
respects
,
but
in
some
they
are
.
There
is
the
Unity
of
one
Lord
,
and
one
Faith
,
and
one
Baptism
,
which
makes
them
one
Body
:
But
then
alas
,
they
are
not
always
one
Body
in
respect
of
Unity
and
Affection
,
and
good
will
towards
one
another
,
nor
in
respect
of
Unity
of
Communion
in
the
Service
of
God
,
or
of
Discipline
and
Government
as
they
ought
to
be
.
But
now
the
profession
of
the
same
Faith
which
was
once
delivered
to
the
Saints
;
and
Admission
into
the
state
of
Christian
Duties
and
Priviledges
by
Baptism
,
is
that
which
makes
a
Christian
,
and
which
Unites
all
Christian
Societies
into
one
Body
.
They
indeed
who
are
defective
in
this
,
are
no
Christians
;
and
they
who
come
thus
far
,
are
so
;
because
we
are
all
Baptized
into
one
Body
.
But
then
we
grant
,
there
ought
to
be
a
farther
Unity
,
and
in
particular
an
Unity
of
Communion
;
for
the
uniting
of
the
Members
of
this
Body
more
strictly
to
one
another
:
But
though
there
be
not
Unity
of
Communion
,
they
do
not
therefore
cease
to
be
Members
of
one
Body
;
but
all
that
can
be
truly
said
is
,
that
some
of
the
Members
are
contentious
,
and
either
give
just
cause
of
offence
,
or
take
offence
when
none
is
given
;
which
is
indeed
contrary
to
the
duty
of
the
Members
of
the
Church
,
but
not
utterly
inconsistent
with
their
being
Members
of
it
:
And
for
this
,
we
have
the
Authority
of
St.
Paul
in
the
two
verses
,
next
but
one
to
the
Text.
If
the
foot
shall
say
,
Because
I
am
not
the
hand
,
I
am
not
of
the
Body
,
is
it
therefore
not
of
the
Body
?
That
is
,
if
the
Members
of
the
Body
of
Christ
do
contrary
to
their
duty
in
some
respect
,
it
doth
not
follow
presently
that
they
are
no
longer
parts
of
the
Church
;
and
if
one
Church
will
have
no
Communion
with
another
,
but
upon
most
unjust
and
unreasonable
Terms
,
it
is
very
certain
that
Unity
of
Communion
is
not
likely
to
last
between
them
.
But
so
long
as
there
is
an
Unity
of
Faith
(
i.
e.
)
a
consent
in
professing
the
necessary
Articles
of
Chistianity
,
they
are
yet
one
Body
,
though
one
part
of
it
doth
not
perform
the
duty
incumbent
on
it
,
as
it
is
a
part
of
the
Church
,
but
will
perhaps
be
the
whole
or
nothing
;
and
is
not
content
to
profess
the
first
Faith
,
but
moreover
adds
new
Doctrines
thereto
,
contrary
to
the
Scriptures
,
and
would
impose
them
upon
the
rest
of
the
Christian
World.
We
may
therefore
in
respect
of
Faith
and
Baptism
grant
,
That
Church
which
would
be
all
in
all
,
to
be
within
the
Unity
of
the
Catholick
Church
,
though
we
are
not
in
Communion
with
it
;
but
then
in
respect
of
Unity
of
Affection
and
Charity
,
and
Unity
of
Communion
in
the
Service
of
God
,
and
in
opposing
all
dangerous
errors
;
and
Unity
of
Government
in
these
respects
,
I
say
,
she
is
not
within
the
Unity
of
the
Body
,
in
as
much
as
she
doth
contrary
to
her
Duty
in
all
these
respects
.
So
that
though
the
Church
be
one
in
respect
of
Baptism
,
and
the
principal
Articles
of
Christianity
,
yet
because
it
is
not
one
in
other
respects
,
I
am
by
no
means
startled
at
that
charge
,
You
and
we
are
two
Churches
,
because
we
are
of
opposite
Communions
,
and
therefore
if
you
grant
us
to
be
a
True
Church
,
you
must
conclude
your self
not
to
be
so
.
For
I
have
this
to
answer
,
That
Faith
which
you
profess
with
us
,
That
Baptism
which
you
administer
,
and
receive
with
us
,
is
that
which
makes
you
to
be
of
the
Church
,
and
thus
far
you
are
one
with
us
;
'T
is
true
indeed
there
ought
to
be
Unity
in
maintaining
Communion
in
all
Christian
Offices
,
and
to
that
end
no
false
Doctrines
are
to
be
added
to
the
profession
of
the
Faith
,
nor
any
unlawful
practices
to
be
brought
into
Gods
worship
;
but
this
is
that
which
we
cannot
help
,
though
you
can
;
and
by
such
things
as
these
,
you
have
departed
from
the
Unity
that
ought
to
be
in
the
Church
,
but
we
have
not
.
To
make
which
answer
more
plain
,
let
it
be
remembred
,
That
one
instance
of
that
Unity
,
which
ought
to
be
in
the
Church
,
is
keeping
all
the
Commandments
of
God.
Now
all
unholy
Persons
professing
Christianity
,
do
depart
from
this
Unity
;
yet
inasmuch
as
they
are
Baptized
,
and
profess
the
Creed
,
we
own
that
they
are
visible
parts
of
the
Church
:
But
now
because
they
are
so
,
if
they
should
charge
all
those
that
take
not
the
same
liberties
they
do
,
with
being
out
of
the
Church
,
because
the
Church
is
one
Body
,
and
they
are
granted
to
be
of
it
;
I
think
nothing
could
be
more
ridiculous
;
and
it
is
little
better
that
they
say
,
who
under
the
Protection
of
this
Principle
,
That
the
Church
is
but
One
,
would
exclude
all
from
being
Parts
of
the
Church
who
do
not
run
into
the
same
enormities
about
Doctrine
,
Worship
,
and
Government
with
themselves
.
In
a
Word
;
the
Church
is
one
in
respect
of
the
Common
Faith
,
which
is
professed
every
where
amongst
Christians
,
and
it
ought
to
be
one
;
but
is
not
in
respect
of
Purity
of
Profession
,
and
of
Worship
and
Government
:
But
it
doth
not
from
hence
follow
,
that
they
,
who
are
in
the
right
,
must
go
over
to
those
that
are
in
the
wrong
,
in
order
to
being
a
part
of
the
Church
,
for
that
they
are
already
;
but
they
that
are
in
the
wrong
should
learn
to
do
their
duty
better
,
that
they
may
become
a
purer
part
of
the
Church
,
which
yet
they
are
not
.
2.
We
are
born
in
hand
also
,
That
where
there
is
most
Unity
,
there
must
of
necessity
be
the
True
Church
;
and
this
,
because
there
is
but
One
Body
:
Concerning
which
I
say
,
That
if
by
Unity
be
meant
Agreement
in
all
points
of
any
great
consequence
,
they
that
advance
this
Principle
,
have
advanced
it
against
themselves
;
for
it
must
be
a
very
uncomfortable
one
to
those
,
that
in
many
matters
differ
notoriously
amongst
themselves
.
But
,
1.
The
Principle
it self
is
false
;
for
there
may
be
Unity
in
Error
,
as
well
as
in
Truth
,
and
there
hath
been
so
.
The
False
Prophets
in
Elias
his
Time
were
at
Unity
,
so
were
the
Scribes
and
Pharisees
,
that
consented
to
our
Saviour's
Death
;
no
,
nor
is
Satan
divided
against
himself
:
It
is
not
merely
Unity
,
that
is
a
mark
of
a
True
Church
,
unless
it
be
Unity
in
the
True
Faith
;
nor
is
Unity
the
mark
of
a
Pure
Church
,
unless
it
be
upon
Terms
of
Obedience
to
God
,
of
Charity
to
one
another
,
of
keeping
the
Faith
unmixed
with
Errors
and
Innovations
,
and
the
Worship
of
God
free
from
material
defects
and
forbidden
Practices
.
Unity
in
Error
and
Sin
is
to
be
broken
;
Unity
only
in
Faith
and
Goodness
is
to
be
preserved
.
2.
It
is
possible
that
where
there
are
discords
,
there
may
be
yet
more
truth
professed
,
than
where
there
are
none
;
and
that
for
the
former
reason
,
Because
there
may
be
Unity
in
the
worst
Errors
.
Besides
the
Common
Faith
that
is
professed
by
all
Christians
,
one
part
of
the
Church
may
maintain
the
Purity
of
that
Profession
against
another
that
hath
superadded
New
and
False
Doctrines
to
it
,
and
yet
the
Reformed
part
may
labour
under
discords
,
that
affect
their
very
Communion
,
while
the
other
doth
not
.
There
may
be
on
the
one
side
disobedience
to
Authority
,
overvaluing
of
questions
of
no
great
moment
,
a
greater
stress
laid
upon
Opinions
or
Practices
,
than
the
Cause
will
bear
,
and
this
shall
be
sufficient
to
break
Christian
Communion
;
and
at
the
same
time
,
whilst
gross
Errors
are
maintained
on
the
other
side
with
one
consent
,
the
differences
that
happen
by
the
bye
may
be
so
over-ruled
by
Authority
,
by
Force
and
Power
,
and
by
the
sensible
Interests
of
this
World
,
that
how
wide
so
ever
they
are
,
they
shall
not
yet
rend
Communion
.
But
in
such
a
case
,
it
were
the
fondest
thing
in
the
World
to
chuse
a
Doctrine
by
the
mark
of
Unity
among
those
that
profess
it
.
Therefore
in
this
divided
State
of
Christendom
,
it
is
easie
to
see
,
what
Christians
are
to
do
,
to
preserve
the
Unity
of
the
Body
of
Christ
,
as
much
as
in
them
lies
,
and
to
be
sure
that
they
are
within
the
Unity
of
the
Church
in
all
respects
.
1.
I
need
not
say
,
that
they
are
to
stand
fast
in
the
Faith
which
was
first
delivered
to
the
Saints
,
in
the
Common
Faith
of
Christians
;
for
without
this
,
they
could
not
so
much
as
continue
in
that
Body
,
into
which
they
were
Baptized
;
only
I
may
add
,
That
they
are
to
lay
it
up
in
their
hearts
,
and
to
value
it
as
the
greatest
Treasure
,
and
to
proclaim
their
esteem
of
it
,
and
to
acknowledg
all
that
profess
it
,
to
be
of
the
same
Body
with
them
.
This
being
that
Faith
which
Christ
came
down
from
Heaven
to
establish
in
the
World
,
and
which
he
sent
the
Holy
Ghost
to
inspire
his
Apostles
withal
,
to
reveal
it
to
us
,
and
to
confirm
it
for
us
,
by
the
Writings
,
and
by
the
Miracles
of
inspired
Persons
;
'T
is
by
this
Faith
and
this
Profession
therefore
,
which
includes
Baptism
,
that
they
are
Christians
,
who
will
not
allow
us
to
be
of
the
Church
.
2.
Let
them
keep
themselves
from
entertaining
any
corrupt
or
false
Doctrines
,
not
only
any
,
that
are
contrary
to
the
Scriptures
,
but
any
as
necessary
to
Salvation
,
which
are
not
to
be
proved
by
the
Scriptures
;
for
thus
they
will
be
sure
to
keep
themselves
from
any
dangerous
errors
,
and
continue
not
only
true
,
but
pure
believers
;
and
they
sure
are
not
the
less
,
but
the
more
in
the
Unity
of
the
Church
,
who
receive
nothing
as
necessary
to
be
beleived
in
order
to
Salvation
,
but
what
by
the
undoubted
Records
of
our
Christian
Faith
,
appears
to
have
been
taught
by
Christ
and
his
Apostles
.
3.
Let
every
private
Christian
be
most
careful
to
observe
the
Commands
of
our
Lord
Jesus
in
the
Government
of
all
his
Affections
,
and
all
his
Actions
;
for
Unity
in
this
thing
ought
to
be
amongst
all
Christians
,
since
without
obedience
,
no
man
,
how
qualified
soever
he
may
be
in
the
Church
upon
other
accounts
,
shall
enter
into
the
Kingdom
of
Heaven
;
not
every
one
that
saith
,
Lord
,
Lord
;
Without
this
,
it
is
not
the
being
of
the
one
Church
,
it
is
not
the
professing
of
the
One
Faith
,
no
nor
the
being
of
a
pure
Profession
,
and
a
pure
Communion
,
that
will
unite
us
really
and
effectually
to
our
Lord
Jesus
,
the
Head
of
the
Church
;
but
we
shall
be
cut
off
from
him
,
as
Branches
that
bring
forth
no
fruit
.
4.
Let
him
maintain
an
Universal
Charity
to
all
Christians
,
Good
will
to
those
that
are
misled
and
seduced
,
in
endeavouring
to
reduce
them
,
as
he
hath
opportunity
,
in
Praying
for
them
,
readiness
to
be
beneficial
to
all
his
Brethren
,
to
forgive
injuries
,
and
to
overcome
evil
with
good
;
compassion
to
the
miserable
,
pleasure
in
that
which
is
for
the
particular
good
of
any
one
of
his
brethren
,
and
much
more
in
what
is
for
the
general
good
of
all
:
Thus
he
shall
preserve
himself
in
the
other
Unity
,
which
is
the
Duty
of
the
Church
,
the
Unity
of
Charity
and
Good
will
.
5.
Let
him
live
in
strict
Communion
with
the
particular
Church
whereof
he
is
a
Member
,
in
subjection
to
the
Authority
of
it
,
in
observing
the
Rules
of
it
,
for
the
guidance
of
Religious
Assemblies
,
for
the
ordering
of
all
things
that
fall
under
human
Authority
,
(
i.e.
)
the
Authority
of
the
Lawful
Guides
of
the
Church
,
in
order
to
the
Edification
and
well
Governing
of
it
:
Thus
he
shall
maintain
an
Unity
of
Communion
with
his
Brethren
and
his
Guides
;
and
so
in
effect
with
the
whole
Christian
Church
,
where
the
Parts
of
it
do
as
they
ought
to
do
;
and
most
undoubtedly
we
are
not
to
be
united
to
any
of
them
in
things
wherein
they
do
as
they
ought
not
.
The
Sum
of
this
Advice
is
easie
to
be
understood
,
and
to
a
good
man
as
easie
to
be
practised
.
There
is
no
need
for
him
to
trouble
his
own
mind
with
nice
and
intricate
Questions
about
Unity
,
because
he
will
maintain
his
part
,
in
order
to
the
Unity
of
the
Church
,
by
doing
his
plain
Duty
,
by
sticking
to
the
Faith
which
is
professed
by
all
Christians
,
the
Faith
into
which
we
were
Baptized
;
by
rejecting
whatsoever
is
contrary
to
the
Scriptures
,
and
making
them
the
Rule
of
his
Religious
Persuasions
,
which
all
Christians
ought
to
do
;
by
observing
the
Rules
of
the
Gospel
for
the
Government
of
his
Life
and
Actions
;
in
which
yet
undoubtedly
all
Churches
,
and
every
Member
of
every
Church
ought
to
conspire
;
though
this
part
of
Unity
is
hardly
remembred
,
when
men
talk
of
the
Church
;
by
bearing
Christian
Affection
towards
all
that
name
the
name
of
Christ
,
whereby
he
performs
the
duty
of
Unity
towards
them
,
(
which
,
whether
they
do
or
not
,
they
ought
to
perform
too
)
.
Finally
,
By
frequenting
the
Service
of
God
in
Publick
Prayers
and
Exhortations
,
in
the
Administration
of
Sacraments
,
according
to
the
Order
of
the
Church
,
whereof
in
particular
,
the
Grace
and
Providence
of
God
hath
made
him
a
Member
,
and
which
observes
the
Institutions
of
our
Lord
Jesus
in
all
the
Publick
Offices
of
Religion
:
For
thus
he
performs
his
part
of
Unity
towards
the
whole
Church
,
with
respect
to
Communion
;
nor
is
he
,
nor
can
be
to
blame
,
if
others
will
not
be
perswaded
to
it
.
It
is
a
fond
thing
to
think
of
seeking
a
True
Church
,
that
is
the
only
Church
in
opposition
to
all
others
,
or
to
be
scandalized
at
the
divided
State
of
the
Church
,
which
we
cannot
help
,
and
under
a
pretence
of
seeking
for
Unity
,
to
mind
nothing
else
.
We
are
to
preserve
our selves
in
the
Unity
of
the
Church
,
by
professing
true
Doctrine
,
and
by
leading
good
lives
;
by
a
Charitable
Spirit
and
Behaviour
towards
all
Christians
;
by
frequenting
Prayers
and
Sacraments
,
and
submitting
to
the
Authority
of
our
Lawful
Guides
in
all
things
of
Indifference
and
Prudence
;
and
then
we
may
be
sure
,
that
whatever
others
do
,
we
keep
the
unity
of
the
spirit
in
the
bond
of
peace
:
And
though
after
all
,
the
Church
is
not
that
One
Body
which
it
would
be
,
if
all
men
did
their
Duty
,
yet
that
we
our selves
are
such
Members
of
that
One
Body
,
as
we
ought
to
be
,
and
as
all
others
ought
to
be
likewise
.
The
Eleventh
Sermon
.
Gen.
XV.
16.
But
in
the
fourth
generation
,
they
shall
come
hither
again
;
for
the
iniquity
of
the
Amorites
is
not
yet
full
.
ABRAHAM
was
now
in
the
Land
of
Canaan
,
and
this
was
the
third
time
God
had
appeared
to
him
,
and
promised
him
,
That
his
Seed
should
possess
that
Land
.
In
which
repetition
of
the
Promise
,
there
is
this
remarkable
Circumstance
,
That
God
told
him
how
long
it
would
be
,
before
they
should
possess
it
;
and
likewise
mentioned
one
reason
why
they
should
possess
it
no
sooner
:
it
should
be
Four
hundred
years
before
his
Seed
should
come
hither
,
and
not
sooner
,
because
the
iniquity
of
the
Amorites
was
not
yet
full
.
This
was
the
case
;
That
the
Seed
of
Abraham
could
not
possess
the
Land
of
Canaan
,
otherwise
than
by
dispossessing
the
Canaanites
:
So
that
the
Bounty
of
God
to
the
Israelites
was
likely
to
prove
a
terrible
Judgment
upon
the
Canaanites
:
But
these
were
not
grown
to
that
height
of
Ungodliness
and
Vice
,
which
God
usually
punishes
by
Destruction
in
this
world
;
but
God
foreseeing
that
in
Four
Hundred
Years
more
their
sins
would
be
ripe
for
vengeance
,
determined
to
reprieve
them
so
long
;
and
in
the
mean
time
,
to
dispose
of
the
Seed
of
Abraham
otherwise
.
That
which
I
intend
to
discourse
upon
,
is
,
the
long
sufferance
of
God
in
bearing
with
Mankind
,
till
their
Wickedness
grows
intolerable
;
of
which
this
is
a
most
remarkable
Instance
,
That
altho
he
might
justly
have
destroyed
the
Amorites
Four
hundred
Years
before
they
were
destroyed
,
yet
he
gave
them
so
long
time
,
and
bore
with
them
all
the
while
.
Before
I
proceed
to
this
,
I
shall
Premise
Two
Enquiries
:
1.
What
the
Iniquity
of
the
Amorits
was
?
2.
Whether
the
only
Reason
why
God
would
not
yet
put
them
out
of
Possession
,
was
,
That
their
iniquity
was
not
yet
full
?
1.
What
was
the
Iniquity
of
the
Amorites
?
I
answer
,
That
they
were
guilty
of
Idolatry
,
of
Violence
,
and
Abominable
Uncleanness
;
for
they
were
for
these
Sins
cut
off
by
the
Children
of
Israel
,
when
they
were
grown
to
that
height
,
to
which
they
came
in
Four
hundred
Years
time
.
And
it
is
not
improbable
,
that
the
Amorites
were
at
that
time
,
when
God
appeared
to
Abram
,
the
worst
of
all
the
Canaanites
,
in
all
these
respects
;
and
therefore
that
God
mentioned
them
,
rather
than
any
of
the
rest
,
as
they
were
afterwards
one
of
the
first
Nations
that
were
destroyed
,
as
we
read
in
Numb.
21.
and
that
with
this
particular
Remark
,
That
their
spirits
were
hardned
,
and
their
heart
obstinate
;
as
you
may
find
,
Deut.
2.30
.
2.
We
must
not
say
,
That
the
only
Reason
why
God
deferred
the
Punishment
of
the
Amorites
Four
hundred
years
,
was
,
because
their
iniquity
was
not
yet
full
;
and
that
because
there
were
other
Ends
of
Providence
to
be
brought
about
in
the
time
,
some
of
which
are
mentioned
in
this
place
,
viz.
That
the
Seed
of
Abraham
might
in
the
mean
while
be
proved
and
tryed
by
many
hardships
they
were
to
undergo
,
and
thereby
instructed
in
their
Duty
,
and
prepared
for
the
Land
of
Promise
:
For
thus
we
find
God
said
to
Abraham
,
v.
13.
Know
of
a
surety
,
that
thy
seed
shall
be
a
stranger
in
a
land
that
is
not
theirs
,
and
shall
serve
them
,
and
they
shall
afflict
them
four
hundred
years
;
i.
e.
before
the
Four
hundred
Years
are
expired
;
and
also
that
nation
whom
they
shall
serve
,
will
I
judg
;
and
afterwards
they
shall
come
out
with
great
substance
:
and
in
the
fourth
generation
they
shall
come
hither
again
,
for
the
iniquity
of
the
Amorites
is
not
yet
full
.
Where
you
see
,
there
are
more
ends
than
one
,
for
which
God
would
not
put
the
Seed
of
Abraham
into
a
present
Possession
of
the
Promised
Land
;
nor
do
it
in
haste
neither
,
partly
,
because
God
would
still
bear
with
the
Canaanites
;
partly
,
because
the
Israelites
yet
to
be
born
,
were
to
be
instructed
by
the
variety
of
Conditions
through
which
they
were
to
go
,
and
be
prepared
by
the
discipline
of
Divine
Providence
,
for
the
obtaining
of
that
Promise
which
was
made
to
Abraham
and
his
Seed
:
And
this
is
the
admirable
way
of
God's
Providence
in
governing
and
disposing
all
things
,
that
by
the
same
means
he
brings
about
several
ends
,
fitting
and
accommodating
things
to
one
another
in
that
manner
,
that
every
event
seemed
to
be
his
particular
and
only
care
,
while
all
the
rest
were
as
particularly
aimed
at
,
and
the
means
directed
to
it
as
certainly
as
to
any
one
of
them
.
These
things
seemed
needful
to
be
premised
,
for
the
better
understanding
of
this
place
.
And
now
I
proceed
to
the
main
points
of
Instruction
,
which
are
suggested
in
the
Text
,
and
they
are
these
two
.
1.
The
Patience
of
God
,
in
bearing
so
long
as
he
doth
with
the
Provocations
of
his
Justice
from
wicked
men
.
And
,
2.
His
untaxable
Justice
,
in
bringing
upon
them
that
Punishment
,
at
last
,
which
their
Incurable
Obstinacy
deserves
.
For
both
these
Observations
are
clearly
suggested
by
the
Text
:
The
seed
of
Abraham
should
not
come
Four
hundred
Years
,
because
the
iniquity
of
the
Amorites
was
not
yet
full
;
but
then
they
should
come
;
the
former
being
,
as
I
said
,
a
great
Demonstration
,
1.
Of
the
Patience
of
God
;
for
the
Amorites
were
already
faln
into
the
sins
for
which
they
were
at
last
cut
off
;
only
they
were
not
come
to
that
intolerable
height
of
wickedness
,
to
which
they
were
grown
in
process
of
time
;
now
all
the
while
they
were
Examples
of
God's
Patience
,
because
he
might
justly
have
appeared
against
them
to
destroy
them
,
even
at
that
very
time
,
when
he
determined
to
give
them
yet
Four
hundred
Years
to
repent
and
escape
:
No
sooner
is
Sin
committed
,
but
Punishment
is
presently
due
;
and
therefore
it
is
Goodness
to
forbear
the
inflicting
of
it
the
very
next
moment
;
but
to
forbear
so
long
a
time
,
is
properly
Patience
and
Long-sufferance
;
and
it
is
such
Patience
,
as
is
proper
only
to
him
,
who
is
God
,
and
not
Man
:
For
the
Illustration
of
which
,
I
have
two
Things
to
commend
to
your
Consideration
,
which
will
,
I
doubt
not
,
be
useful
to
assist
us
in
framing
worthy
and
honourable
Apprehensions
of
God
,
with
respect
to
this
matter
.
The
First
is
,
1.
That
God
never
wants
Power
and
Means
and
Opportunities
to
be
avenged
of
wicked
men
.
2.
That
he
hath
always
the
same
displeasure
against
,
and
hatred
of
sin
;
for
these
things
put
together
,
do
clearly
shew
,
That
the
Patience
of
God
is
indeed
a
Divine
Perfection
,
and
infinitely
to
be
praised
above
all
that
we
can
imagine
of
the
like
quality
amongst
men
.
For
,
1.
God
never
wants
Power
and
Means
to
punish
his
Enemies
;
and
therefore
it
is
in
him
always
Goodness
to
reprieve
;
and
his
deferring
the
Punishment
,
is
properly
the
Patience
,
which
is
worthy
of
Praise
.
When
men
forbear
revenging
the
Affronts
and
Injuries
that
they
have
received
,
it
is
very
often
,
because
they
wait
for
an
opportunity
,
which
yet
they
want
;
they
are
forced
to
be
content
for
a
while
,
because
they
have
not
Power
to
Revenge
;
and
for
the
most
part
they
would
not
tarry
,
if
they
had
present
means
to
ease
their
minds
;
for
this
reason
,
we
magnify
the
patience
of
men
most
of
all
,
when
they
forgive
,
whilst
it
seems
that
it
is
in
their
power
,
without
hurting
themselves
,
to
punish
the
Person
that
hath
done
them
wrong
;
and
we
do
in
some
measure
commend
those
that
frame
themselves
to
Patience
,
when
they
have
no
other
help
:
But
this
is
the
peculiar
Character
of
the
Patience
of
God
,
That
it
is
as
easie
for
him
to
Punish
at
first
,
as
at
last
;
and
it
is
never
otherwise
.
We
can
never
say
he
forbears
sudden
Vengeance
,
because
it
would
be
dangerous
,
or
he
wants
Power
to
take
it
;
and
we
must
therefore
resolve
his
Patience
into
other
Causes
,
which
are
for
the
Honour
of
his
Goodness
.
It
is
happy
for
men
in
their
Concerns
with
one
another
,
when
they
,
who
have
most
Goodness
,
have
greatest
Power
;
and
the
great
Security
of
Mankind
is
this
,
That
he
only
has
Almighty
Power
,
who
is
infinitely
good
:
and
this
is
that
which
Sinners
should
acknowledg
to
the
Praise
of
God
,
That
there
is
no
other
Being
in
Heaven
or
Earth
,
that
can
absolutely
and
irresistably
overwhelm
them
,
but
he
only
,
to
whose
Justice
they
are
most
liable
,
and
of
whose
Goodness
alone
it
is
,
that
they
are
not
consumed
:
If
God
with
his
Omnipotence
were
as
Man
,
and
subject
to
the
Passions
of
men
;
or
if
Man
with
his
passions
were
in
this
respect
,
as
God
is
,
and
could
follow
his
anger
with
effect
,
the
race
of
mankind
had
long
since
been
extinguished
;
and
why
it
is
not
so
,
the
reason
is
this
,
Because
God
only
hath
Infinite
Power
,
he
who
is
Infinitely
Good
,
and
delighteth
not
in
Punishment
,
and
doth
not
willingly
grieve
and
afflict
the
Children
of
men
.
This
is
the
first
way
of
apprehending
the
perfect
Goodness
of
the
Divine
Patience
,
that
he
doth
not
respite
and
delay
the
punishment
of
Sinners
at
any
time
for
want
of
Power
to
take
Vengeance
of
them
;
for
with
God
all
things
are
possible
;
and
therefore
his
forbearance
to
Punish
,
is
always
because
it
is
his
Will
to
forbear
.
2.
God
hath
always
the
same
displeasure
against
Sin
,
and
hates
it
at
one
time
,
as
much
as
at
another
;
and
this
is
also
a
Remarkable
Illustration
of
his
Patience
,
and
shews
,
that
his
Forbearance
to
Punish
,
is
purely
from
his
Goodness
.
If
we
are
grieved
and
offended
,
the
sense
of
the
Injury
we
have
received
,
is
commonly
very
smart
at
first
,
but
it
lessens
by
degrees
;
and
if
the
wrong-doer
escapes
our
anger
,
while
it
is
hot
within
us
,
he
is
not
in
so
much
danger
of
us
afterwards
;
we
are
led
by
passion
to
retaliate
evil
;
and
as
that
cools
,
we
are
less
forward
to
do
it
;
and
in
such
cases
our
forbearance
is
not
properly
Patience
,
because
feeling
no
grief
our selves
,
we
are
not
so
desirous
,
that
he
who
once
provoked
us
,
should
feel
it
now
.
But
it
is
not
so
with
God
;
he
is
not
disturbed
with
our
uneven
passions
,
he
abhors
sin
,
not
as
if
he
was
a
revengeful
,
but
because
he
is
a
most
holy
Being
;
and
because
he
is
the
same
Holy
God
to
day
,
that
ever
he
was
;
time
doth
not
lessen
his
Sense
,
nor
abate
his
Hatred
of
the
evil
Actions
of
men
:
And
therefore
in
him
it
is
all
the
Goodness
of
Patience
to
forbear
the
deserved
inflicting
of
those
Punishments
,
which
he
could
inflict
every
moment
;
for
he
bears
with
that
baseness
,
which
he
always
hates
.
Now
since
it
is
neither
want
of
Power
,
nor
want
of
Holiness
,
or
hatred
of
Sin
,
that
withholds
the
Vengeance
of
Divine
Justice
from
falling
upon
men
,
till
their
provocations
are
grown
insufferable
;
it
must
be
the
Wise
Goodness
of
God
,
that
causeth
his
Patience
and
Long-sufferance
.
And
there
are
several
good
effects
to
which
it
tendeth
indeed
;
many
Reasons
that
seem
to
require
it
.
1.
If
sentence
were
speedily
executed
against
an
evil
work
,
and
if
it
seldom
happened
that
a
notorious
wickedness
was
not
forthwith
made
remarkable
by
a
following
vengeance
,
there
would
be
a
little
space
left
for
Repentance
:
But
God
would
have
all
men
to
repent
,
and
to
come
to
the
knowledg
of
the
truth
.
And
he
is
long-suffering
to
usward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
.
God's
forbearance
is
necessary
,
that
there
might
be
room
for
other
proper
means
to
bring
us
to
amendment
;
he
doth
not
cut
us
off
,
even
when
we
provoke
him
daily
,
because
he
would
prevent
that
last
Sentence
by
other
remedies
,
by
gentle
Admonitions
,
and
sometimes
by
sharp
Corrections
,
or
by
making
others
,
that
are
grown
incurable
,
the
examples
of
his
Justice
,
and
by
variety
of
instructing
Providences
,
if
by
any
means
we
can
be
perswaded
to
our
duty
.
Should
God
proceed
to
destroy
,
upon
every
grievous
sin
that
is
committed
,
as
in
Justice
he
might
,
then
alas
!
our
Eternal
Salvation
,
which
depends
upon
what
we
do
in
this
short
Life
,
would
by
one
single
act
become
almost
desperate
,
and
we
should
have
but
one
tryal
in
this
life
,
in
order
to
our
Everlasting
State
:
But
how
many
have
we
had
!
and
here
is
the
Goodness
of
God
,
that
altho
by
wretched
men
he
is
provoked
day
after
day
,
yet
he
bears
with
them
day
after
day
,
not
being
willing
that
they
should
perish
;
for
he
is
the
Lord
,
the
Lord
God
gracious
and
merciful
,
slow
to
anger
,
and
of
great
compassion
.
2.
If
God
were
always
sudden
in
his
Justice
,
and
should
crush
every
wickedness
with
his
hand
,
as
soon
as
ever
it
appeared
in
the
world
;
this
proceeding
would
bear
something
hard
upon
the
Liberty
of
Human
Nature
,
and
be
too
great
a
force
upon
us
;
and
it
would
not
be
easily
seen
,
whether
we
chuse
to
do
what
God
commands
freely
and
heartily
,
or
merely
upon
the
constraint
of
a
servile
Fear
.
God
made
us
to
serve
him
upon
ingenuous
and
manly
Principles
,
and
hath
therefore
given
us
a
sense
of
his
Presence
,
and
of
his
Providence
,
with
the
Knowledg
of
his
Will
,
and
the
Expectation
of
being
rewarded
or
punished
hereafter
:
But
if
upon
every
notorious
offence
the
Malefactor
was
made
an
example
of
notable
Vengeance
,
the
perpetual
observation
of
this
would
be
like
a
Flaming
Sword
hanging
over
every
man's
head
,
and
keeping
him
in
a
perpetual
Apprehension
of
present
Destruction
,
if
he
should
step
aside
;
which
would
indeed
be
a
way
to
keep
men
from
being
very
bad
,
but
not
to
make
them
truly
Good
;
their
avoiding
Vice
,
would
be
like
the
Honesty
of
a
Man
,
that
doth
not
Steal
,
because
his
hands
are
always
manacled
.
3.
If
God
doth
not
suffer
men
to
Degenerate
exceedingly
in
their
Principles
and
Practices
,
and
to
grow
from
bad
to
worse
,
but
still
crushed
all
Impostures
;
and
discountenanced
all
Villany
and
Hypocrisie
at
it's
first
setting
out
in
the
World
,
where
would
be
the
Patience
and
Faith
of
the
Saints
,
of
those
that
believe
in
God
,
and
take
his
Word
for
their
Rule
and
their
Comfort
,
and
live
in
the
Expectation
of
his
Promises
?
But
when
Iniquity
grows
and
thrives
,
and
can
plead
Prescription
,
and
Authority
;
when
it
hath
stood
long
enough
to
have
some
Colour
for
Antiquity
,
and
hath
obtained
interest
enough
to
pretend
to
a
kind
of
Vniversality
,
then
it
will
be
seen
,
who
they
are
that
love
God
,
and
Truth
,
and
Goodness
,
that
are
not
willing
to
be
deceived
,
that
will
take
pains
to
be
rightly
informed
;
That
prefer
Truth
before
Glorious
Names
,
and
a
good
Conscience
before
Applause
and
Flattery
,
and
Eternal
Life
before
the
Ease
and
Pleasures
of
this
World.
God
bears
long
with
all
the
Provocations
of
Mankind
,
for
the
same
reason
,
that
he
permits
Heresies
,
which
is
,
that
they
,
who
are
approved
,
may
be
made
manifest
.
For
these
,
and
such
like
reasons
as
these
,
God
in
his
Wisdom
and
Goodness
bears
with
Infinite
Patience
those
Provocations
for
a
long
time
together
,
which
he
could
be
avenged
of
in
a
Moment
,
and
which
he
utterly
abominates
;
which
was
the
first
Observation
upon
the
Text.
2.
The
second
was
,
That
God
is
so
much
the
more
just
in
the
final
destruction
of
Incurable
and
Obstinate
Sinners
,
when
their
iniquity
is
full
and
ripe
for
Vengeance
:
For
as
there
was
the
Patience
of
God
seen
for
four
hundred
Years
together
,
while
the
Iniquity
of
the
Amorites
was
growing
from
bad
to
worse
;
so
at
the
end
of
that
Period
,
the
Justice
of
God
was
seen
,
when
their
Iniquity
was
full
.
To
grow
worse
for
the
forbearance
of
God
,
is
the
most
Criminal
Presumption
in
the
World
;
and
when
men
are
come
to
that
pass
,
as
quite
to
forget
,
that
there
is
a
God
,
or
believing
him
to
be
;
to
persuade
themselves
,
That
he
either
approves
,
or
at
least
connives
at
their
Impieties
;
then
the
same
Wisdom
,
and
Goodness
,
which
hitherto
had
kept
off
their
Punishments
,
will
bring
them
on
swiftly
and
suddenly
;
for
as
on
the
one
side
,
if
the
degeneracy
,
and
the
impudence
of
Sinners
should
not
be
suffered
to
Flourish
long
,
there
will
be
no
Tryal
of
the
Faith
of
Honest
men
;
so
if
it
should
be
suffered
to
last
always
,
the
Temptation
would
at
length
grow
too
hard
for
them
.
God
exercises
his
own
Patience
,
that
Good
men
might
exercise
theirs
;
at
length
he
shows
his
justice
,
to
reward
their
Patience
:
The
Patience
of
God
is
a
forbearance
guided
by
Wisdom
and
Goodness
;
and
the
Justice
of
God
is
a
Severity
,
that
is
also
guided
by
Wisdom
and
Goodness
:
And
neither
the
one
,
nor
the
other
,
hath
any
mixture
of
that
Selfishness
,
and
Passion
,
which
is
for
the
most
part
the
reason
,
why
we
sometimes
are
,
and
sometimes
are
not
,
severe
with
those
that
have
offended
us
.
This
is
the
true
Justice
of
Punishment
,
to
respect
the
Evil
that
is
committed
,
and
to
Punish
for
that
reason
;
and
this
appears
in
no
instances
more
,
than
when
God
Punishes
after
long
sparing
;
For
if
he
had
been
a
Selfish
,
or
a
Passionate
Being
,
he
had
never
suffered
men
to
go
on
so
long
together
in
the
most
Provoking
ways
of
Wickedness
,
because
he
had
it
in
his
Power
to
Punish
them
long
before
,
as
he
Punishes
them
at
last
;
And
therefore
that
he
Punishes
them
at
last
,
is
an
effect
of
his
Wisdom
and
Goodness
,
and
a
Demonstration
,
that
the
Common
good
required
it
:
And
as
there
are
several
good
ends
,
to
which
God's
Patience
tends
,
in
bearing
with
general
Impieties
,
so
long
as
he
often
doth
;
so
there
are
as
many
to
which
his
Justice
tends
in
taking
Vengeance
of
them
at
last
:
For
,
1.
This
is
a
Demonstration
that
his
Providence
was
not
asleep
before
.
2.
It
is
a
clear
instruction
,
that
men
ought
not
to
presume
upon
God's
Favour
,
merely
because
they
Prosper
in
their
ways
;
but
that
they
should
measure
his
Love
,
or
his
Anger
,
by
what
they
do
,
and
not
by
what
happens
to
them
;
since
they
who
do
the
same
wicked
things
,
may
go
Unpunished
from
one
Generation
to
Another
;
and
in
this
World
,
but
one
Generation
may
suffer
for
them
.
3.
That
we
should
not
forget
to
call
our
past
Sins
to
remembrance
,
and
to
humble
our selves
before
God
for
them
;
since
if
God
Punishes
the
sins
of
the
Fathers
upon
the
Children
in
this
Life
,
the
like
cause
have
we
to
fear
,
that
he
will
Punish
the
Sins
of
our
Youth
,
and
our
Riper
Years
,
at
the
Latter
end
of
our
Life
.
4.
That
we
should
make
use
of
the
Patience
and
long
suffering
of
God
to
our selves
,
to
prevent
his
Anger
from
Flaming
out
against
us
,
because
otherwise
we
Treasure
up
Wrath
against
the
day
of
Wrath
,
and
revelation
of
the
righteous
Judgment
of
God.
The
truth
is
,
these
are
the
uses
we
ought
to
make
of
both
those
Considerations
that
I
laid
before
you
from
the
Text
,
which
I
shall
therefore
inculcate
again
.
And
,
1.
We
have
no
reason
to
question
either
the
watchfulness
of
God's
Providence
,
or
to
be
cast
into
perplexities
and
doubts
,
whether
the
way
of
Truth
,
and
the
way
of
Error
,
the
way
of
Virtue
and
Piety
,
and
the
way
of
Hypocrisie
and
Wickedness
are
so
different
from
one
another
,
as
is
pretended
in
Religion
;
we
have
,
I
say
,
no
reason
to
perplex
our selves
about
these
things
,
because
for
many
Generations
God
hath
suffered
Deceit
and
Violence
to
prevail
,
to
spread
and
to
flourish
in
the
World
;
for
God
is
not
as
a
man
,
his
ways
are
above
our
ways
,
and
his
thoughts
above
our
thoughts
:
when
we
look
abroad
into
the
World
,
and
look
back
upon
so
many
past
Ages
,
wherein
Religion
hath
been
made
a
formal
Pretence
for
the
Establishing
of
a
Worldly
Greatness
and
Dominion
upon
Gross
and
Palpable
Errors
,
supported
by
Fraud
and
Force
,
it
is
foolishly
done
of
us
to
disquiet
our selves
with
doubts
whether
we
are
in
the
way
of
the
Truth
or
not
,
since
it
pleased
God
for
so
long
a
Time
to
suffer
the
contrary
to
prevail
mightily
in
the
World
,
and
for
some
Ages
to
baffle
all
opposition
.
For
this
is
to
suppose
God
to
be
such
a
one
as
our selves
,
impatient
of
high
Indignities
and
great
Provocations
,
ready
to
kindle
upon
any
notable
affront
,
or
however
unable
to
bear
repeated
,
and
long
continued
injuries
.
No
doubt
if
our
opinion
had
been
asked
,
the
Luxury
of
the
old
World
should
have
been
mortified
by
some
amazing
Judgments
,
and
the
Flood
should
have
been
spared
,
the
Idolatry
of
the
new
Race
of
Mankind
had
been
prevented
,
or
at
least
by
some
Irresistible
Evidence
of
God's
displeasure
banished
,
long
before
the
Coming
of
Christ
;
and
Mahomet
should
either
have
never
appeared
,
or
he
should
have
Glared
only
like
a
Comet
,
and
so
gone
out
,
instead
of
founding
so
vast
,
and
so
long
an
Empire
,
as
it
seems
he
has
done
.
But
let
us
leave
God
to
rule
the
World
,
and
be
content
that
he
should
Rule
us
;
we
are
too
Angry
,
and
too
Passionate
to
say
,
how
things
should
have
been
,
and
never
more
foolish
,
than
when
we
would
from
God's
Providences
make
conclusions
contrary
to
his
Word
.
It
is
not
for
us
to
say
,
what
the
God
of
Wisdom
,
the
God
of
Patience
,
the
God
of
Justice
,
and
of
Goodness
,
and
of
Infinite
Power
,
should
do
.
It
is
the
least
Honour
we
can
give
him
,
to
allow
every
thing
to
be
best
,
which
he
doth
in
the
World
;
every
thing
to
be
born
with
Patience
,
that
he
permits
;
every
thing
to
be
done
with
Faith
,
and
confidence
in
him
,
that
he
commandeth
;
and
that
,
as
we
cannot
mend
his
Word
,
so
neither
can
we
mend
his
Works
,
but
be
content
,
as
we
have
just
reason
,
to
do
the
one
,
and
submit
to
the
other
.
2.
No
Sinner
hath
reason
to
presume
upon
the
Patience
of
God
,
or
to
conclude
,
That
the
wrath
of
God
doth
not
abide
upon
him
,
because
he
hath
prospered
long
in
an
Evil
way
,
and
no
great
Evil
hath
happened
to
him
.
He
ought
to
remember
,
That
God
is
not
subject
to
the
Passions
of
men
,
and
doth
not
serve
us
,
as
we
are
too
apt
to
serve
one
another
;
and
as
we
do
,
when
upon
every
great
Provocation
we
express
a
sharp
Resentment
:
God's
Punishments
are
not
less
certain
,
because
they
are
more
slow
,
than
ours
.
They
are
not
the
less
certain
,
because
they
are
not
inflicted
in
Passion
,
but
the
more
certain
:
He
that
Punishes
,
when
Wisdom
and
Goodness
requires
severity
,
Punishes
more
certainly
,
than
he
that
Punishes
but
only
as
he
is
led
by
Sudden
and
Passionate
Anger
.
If
therefore
thou
art
Conscious
to
thy self
of
deeds
highly
Worthy
of
Punishment
,
think
of
God's
Patience
,
and
let
the
Thought
of
his
Patience
work
a
more
reasonable
effect
in
thee
,
than
what
is
the
common
effect
of
it
;
let
not
his
Patience
make
thee
secure
,
but
let
it
make
thee
Fear
,
and
go
away
,
and
Humble
thy self
before
him
,
if
peradventure
thy
Repentance
may
keep
off
that
Punishment
for
the
Future
,
which
his
Patience
hath
kept
off
hitherto
.
For
,
3.
That
which
we
have
been
speaking
of
being
considered
,
there
is
very
great
reason
for
us
to
humble
our selves
before
God
for
our
sins
,
that
have
been
long
since
committed
;
and
that
the
more
,
if
God
hath
not
yet
thought
fit
to
chastise
us
for
them
;
for
there
is
the
more
cause
to
apprehend
that
he
will
do
so
.
I
have
already
observed
that
God's
thoughts
are
not
as
our
thoughts
are
;
and
there
is
this
notable
instance
of
it
,
wherein
we
are
nearly
concerned
:
When
we
commit
any
wickedness
,
the
thought
of
it
is
Troublesome
and
Grievous
to
us
for
the
present
,
unless
we
have
cast
off
all
sense
of
God
,
and
care
of
our
own
Souls
;
but
by
degrees
it
wears
off
;
and
that
which
a
few
days
since
lay
heavy
upon
our
minds
,
is
now
grown
so
light
that
we
do
not
feel
it
;
and
so
the
next
Sin
that
wounds
our
Conscience
is
felt
,
perhaps
,
as
the
former
was
,
and
forgotten
at
last
,
as
it
was
too
;
and
thus
we
are
naturally
disposed
,
not
to
have
the
same
sense
of
Sins
long
ago
committed
,
as
of
guilt
we
have
lately
contracted
:
But
this
is
an
infirmity
that
is
to
be
corrected
by
Reason
,
and
a
right
Knowledg
of
God
:
For
it
is
not
so
with
God
;
the
Evil
which
thou
didst
Twenty
Years
ago
,
is
as
fresh
in
his
Remembrance
,
and
lies
before
him
as
much
to
thy
disadvantage
,
as
that
which
was
done
but
Yesterday
.
God's
displeasure
doth
not
wear
off
,
as
our
Trouble
doth
,
though
because
we
are
not
affected
with
the
Vile
Actions
that
were
done
a
great
while
since
,
we
are
apt
to
flatter
our selves
,
that
neither
is
he
so
angry
with
us
,
as
he
was
:
We
behave
our selves
too
often
,
as
if
we
were
accountable
for
none
but
the
last
Sins
we
committed
;
we
do
evil
things
,
and
cry
God
Mercy
;
and
then
we
do
them
again
,
and
go
on
in
this
way
,
as
if
nothing
were
upon
the
score
against
us
,
but
what
troubles
us
for
the
present
.
But
we
should
argue
quite
contrary
.
God
hath
all
our
Wicked
Actions
in
order
before
him
,
and
therefore
we
should
set
them
before
our
own
Eyes
,
and
remember
,
that
if
we
have
had
our
profits
without
Losses
;
and
our
Pleasures
without
Pains
,
our
Sins
without
Punishments
,
there
is
the
more
behind
;
and
that
we
are
as
much
in
danger
of
the
Sins
of
our
Youth
,
and
all
the
ills
we
have
done
since
,
as
of
the
latest
of
all
;
for
which
reason
we
should
say
,
Spare
us
good
Lord
;
and
from
the
bottom
of
our
Hearts
should
confess
and
be
sorry
for
our
former
offences
,
and
fear
and
tremble
to
add
new
ones
to
them
:
And
that
is
the
conclusion
we
are
to
make
of
the
whole
matter
;
to
wit
,
4.
To
use
the
Patience
and
Long-suffering
of
God
for
the
Preventing
of
his
Anger
from
Flaming
out
against
us
,
either
in
this
World
,
or
in
the
World
to
come
;
and
that
by
bringing
forth
fruits
meet
for
repentance
,
and
doing
remarkably
well
in
all
those
kinds
,
wherein
we
have
formerly
done
Evil
;
remembring
those
words
of
the
Apostle
,
Rom.
2.4
.
Despisest
thou
the
riches
of
his
goodness
,
and
forbearance
,
and
long-suffering
,
not
knowing
that
the
Goodness
of
God
leadeth
thee
to
repentance
.
Where
the
Apostle
seems
to
intimate
,
that
this
is
a
matter
which
men
are
ignorant
of
,
or
at
least
,
that
they
mind
it
not
,
viz.
that
the
goodness
of
God
leadeth
them
to
repentance
,
(
i.
e.
)
the
goodness
of
his
Forbearance
and
Long-suffering
.
We
are
all
of
us
sensible
,
that
his
threatnings
do
naturally
lead
men
to
thoughts
of
amendment
;
but
we
are
not
so
well
aware
,
that
his
forbearance
was
designed
for
the
same
end
;
though
when
we
come
to
consider
,
it
is
what
we
shall
not
be
able
to
deny
:
For
as
the
reason
why
God
threatens
,
is
because
he
would
have
the
Punishment
avoided
,
since
he
that
threatens
before-hand
,
doth
it
,
that
there
may
be
no
occasion
of
Punishment
;
so
the
reason
why
the
threatning
is
not
inflicted
presently
,
is
the
very
same
,
especially
when
it
is
declared
expresly
,
that
Repentance
will
be
admitted
:
I
say
the
reason
of
the
forbearance
is
the
very
same
,
viz.
That
we
might
have
time
to
Repent
,
and
means
to
escape
:
Which
use
of
God's
forbearance
,
as
it
is
necessary
for
our
Salvation
in
the
World
to
come
,
so
it
is
the
best
means
of
our
escaping
in
this
;
although
that
be
a
concern
for
which
we
ought
not
in
any
measure
to
be
so
Solicitous
,
as
for
the
other
.
When
bad
men
grow
worse
and
worse
,
it
is
a
sign
that
God
will
visit
the
World
,
and
no
longer
bear
the
Indignities
that
are
done
to
his
Holy
Name
:
and
therefore
the
security
of
good
men
must
lie
in
the
growing
better
and
better
.
When
God's
Patience
and
Forbearance
is
extended
to
all
alike
,
and
some
are
incurable
,
and
grow
hardned
by
it
,
and
others
frame
themselves
to
Piety
,
and
Charity
,
and
Dependance
upon
God
more
than
ever
they
did
before
,
it
is
highly
probable
,
that
when
he
finds
so
great
a
difference
,
he
will
make
as
great
a
difference
;
and
for
a
general
instruction
,
make
it
plain
on
both
sides
,
that
he
will
neither
fail
to
Punish
the
Wicked
,
nor
to
Protect
the
Righteous
.
Brethren
,
let
us
remember
our
Profession
,
which
is
to
believe
in
God
,
and
consequently
to
believe
,
that
we
are
not
made
safe
by
Wealth
,
or
by
Favour
,
by
Worldly
Power
,
or
by
Worldly
Policy
;
but
that
God
is
more
to
us
,
than
all
these
things
;
and
that
we
depend
intirely
upon
him
;
that
by
forsaking
him
,
we
forsake
our
strength
and
defence
;
that
by
adhering
to
him
,
we
have
that
Power
for
our
Security
,
and
that
Goodness
for
our
Security
,
which
made
the
World
,
and
which
Governs
the
World.
Let
us
then
in
this
our
day
consider
the
things
that
belong
to
our
peace
,
and
seek
the
Lord
while
he
may
be
found
,
and
call
upon
him
while
he
is
near
,
that
he
may
be
near
unto
us
in
all
our
Troubles
and
Adversities
,
whensoever
they
oppress
us
,
and
be
found
of
us
at
the
hour
of
Death
,
and
the
day
of
Judgment
;
that
God
of
Mercy
and
Love
,
which
in
himself
he
always
is
,
and
which
he
desires
to
show
himself
to
be
to
us
all
.
Let
therefore
the
unrighteous
man
forsake
his
ways
,
and
the
wicked
man
his
thoughts
;
and
turn
unto
the
Lord
,
for
he
will
have
mercy
upon
him
,
and
to
our
God
,
for
he
will
abundantly
Pardon
.
To
the
God
of
Infinite
Goodness
let
us
ascribe
all
Honour
and
Glory
,
now
and
for
ever
.
Amen
.
The
Twelfth
Sermon
.
Luke
XIII
.
5.
I
tell
you
,
Nay
:
but
except
ye
repent
,
ye
shall
all
likewise
perish
.
CONCERNING
the
Galileans
,
whose
Blood
Pilate
mingled
with
their
Sacrifices
,
and
the
Eighteen
Jews
upon
whom
the
Tower
in
Siloam
fell
and
slew
them
,
our
Saviour's
discourse
to
those
that
were
present
was
this
.
Suppose
ye
,
that
these
Galileans
,
and
these
Jews
were
Sinners
above
all
the
Galileans
,
because
they
suffered
such
things
;
and
above
all
men
that
dwelt
at
Jerusalem
?
I
tell
you
,
Nay
:
but
except
ye
repent
,
ye
shall
all
likewise
perish
.
From
which
words
taken
in
Connexion
with
what
went
before
,
there
are
two
kinds
of
Observations
that
may
be
laid
down
:
The
former
are
rather
supposed
than
expressed
;
and
they
are
these
Two
,
1.
That
God
is
Just
in
the
Punishments
that
he
inflicts
upon
Sinners
.
2.
That
by
what
means
soever
,
evil
happens
to
men
,
the
Providence
of
God
is
concerned
in
it
.
The
Second
Kind
are
intended
more
directly
,
viz.
1.
That
they
who
suffer
very
great
Evils
,
are
not
always
greater
Sinners
than
those
who
in
the
mean
time
suffer
nothing
.
2.
That
one
Reason
why
such
evils
do
not
befal
all
Persons
at
the
same
time
,
who
are
equally
Sinners
,
is
,
That
while
some
are
visited
with
the
Rod
,
others
may
take
warning
by
it
.
And
3.
That
if
they
do
not
take
warning
,
they
shall
not
escape
.
These
are
all
profitable
Instructions
,
and
such
as
this
Place
naturally
yields
;
which
I
shall
therefore
pursue
,
without
taking
much
pains
to
shew
how
they
are
contained
in
it
.
Something
I
shall
say
,
but
very
briefly
,
of
the
Two
First
,
because
they
are
supposed
in
these
Sayings
of
our
Lord
,
though
not
the
main
Things
intended
:
The
First
is
,
That
Punishment
is
due
to
Sin
;
which
is
the
Ground
of
all
that
our
Saviour
discourses
here
,
concerning
the
ends
of
those
unhappy
men
;
he
knew
that
his
Hearers
would
be
apt
to
pass
an
hard
Censure
upon
them
,
and
he
took
care
to
prevent
it
;
but
they
would
never
have
been
in
danger
of
running
into
that
extreme
,
if
it
had
not
been
fixed
in
all
of
them
,
That
Punishment
was
due
to
Sin
;
and
this
our
Saviour
was
far
from
correcting
,
but
rather
confirmed
them
in
it
,
by
concluding
,
That
they
also
should
perish
,
except
they
repented
.
The
truth
is
,
this
is
one
of
those
things
,
that
men
know
by
Nature
;
and
it
is
well
that
they
do
;
for
if
notwithstanding
this
sense
,
the
World
is
so
bad
,
how
much
worse
would
it
have
been
,
if
these
apprehensions
could
have
been
extinguished
?
Hence
it
is
,
that
the
Conscience
of
well-doing
inspires
a
man
with
assurance
;
and
that
Guilt
makes
him
a
Coward
;
That
the
disasters
of
others
expose
them
to
be
hardly
thought
of
;
and
that
our
own
Afflictions
bring
our
own
Sins
to
remembrance
.
The
Natives
of
Melita
,
though
they
were
Barbarians
,
yet
when
they
saw
a
Viper
fasten
upon
St.
Paul's
hand
,
presently
concluded
,
That
he
was
a
murderer
,
whom
though
he
had
escaped
the
Sea
,
yet
vengeance
would
not
suffer
to
live
,
Acts
28.
There
the
natural
Sense
of
Punishment
being
due
to
Sin
,
wrought
,
though
they
carried
it
too
far
:
But
with
something
better
reason
did
Joseph's
Brethren
,
when
he
had
brought
them
into
distress
,
argue
with
one
another
,
Verily
,
we
are
guilty
concerning
our
Brother
,
therefore
this
distress
is
come
upon
us
,
Gen.
42.21
.
It
is
this
natural
belief
,
that
supported
many
Mysteries
of
Religion
every
where
,
in
all
Ages
of
the
world
,
whether
those
Mysteries
were
of
God's
appointing
,
or
of
Man's
inventing
.
A
good
part
of
the
Sacrifices
and
Rites
of
the
Heathens
,
and
the
Jews
,
in
their
Worship
,
was
to
make
expiation
of
Sin
;
and
the
Beast
was
killed
,
to
confess
that
Punishment
was
due
to
that
man
for
whom
it
was
offered
:
It
is
this
Sense
that
disposes
men
to
believe
strange
Delusions
;
that
there
is
virtue
in
little
things
,
which
seem
to
be
no
better
than
Charms
to
take
away
the
guilt
of
Sin
,
and
to
prevent
the
Punishment
of
it
:
When
people
wear
Habits
,
and
go
Pilgrimages
,
and
touch
Relicks
,
and
apply
Holy
Water
,
and
twenty
other
such
Remedies
to
themselves
,
for
the
ease
of
their
minds
,
tho
they
take
a
silly
way
to
their
end
,
yet
the
Principle
is
good
at
the
bottom
,
That
Sin
and
Punishment
are
linked
together
,
and
that
one
naturally
draws
on
the
other
,
if
some
method
be
not
used
to
break
the
chain
;
which
belief
is
so
troublesome
to
a
guilty
mind
,
that
for
this
reason
,
the
generality
of
men
are
naturally
disposed
to
like
a
Religion
so
much
the
more
,
for
having
great
variety
of
Reliefs
for
an
uneasie
Conscience
;
which
is
the
true
reason
why
mankind
,
if
good
care
be
not
taken
,
are
ready
to
run
into
a
thousand
Superstitions
:
To
prevent
which
,
and
to
bring
us
into
the
way
of
Salvation
,
God
sent
his
own
Son
into
the
World
to
be
a
Sacrifice
for
us
,
that
we
having
so
great
an
assurance
of
the
expiation
of
our
sins
,
should
chearfully
set
our selves
to
the
Reformation
of
our
Hearts
and
Lives
,
and
serve
God
without
fear
,
in
holiness
and
righteousness
before
him
all
the
days
of
our
life
.
This
is
the
first
Observation
,
That
the
Principle
upon
which
all
this
Discourse
proceeds
,
is
a
natural
Truth
,
viz.
That
Punishment
is
due
to
Sin
:
2.
That
by
what
means
soever
evils
befal
men
,
it
still
comes
by
the
Providence
of
God
,
either
directly
sending
it
,
or
at
least
knowingly
permitting
it
,
and
for
wise
and
good
Reasons
determining
to
permit
it
:
This
also
is
evidently
presumed
in
this
Discourse
;
for
upon
the
relation
of
those
disasters
,
the
minds
of
the
Hearers
presently
turned
to
this
Conclusion
,
That
they
were
very
great
Sinners
that
suffered
such
things
,
and
consequently
,
that
the
evil
was
sent
by
a
Just
and
Wise
Providence
:
Now
this
our
Saviour
did
not
go
about
to
correct
neither
,
but
rather
confirmed
them
in
it
,
that
God's
hand
was
in
all
that
happened
,
as
themselves
should
find
it
too
,
if
they
repented
not
:
So
that
whether
evil
comes
by
the
free
will
of
others
,
as
it
did
upon
the
Galileans
,
whose
blood
Pilate
mingled
with
their
Sacrifices
,
or
by
such
means
as
seem
to
be
merely
casual
,
as
it
did
upon
the
eighteen
upon
whom
the
Tower
in
Siloam
fell
;
in
both
cases
,
the
Providence
of
God
doth
interpose
,
attending
the
whole
Affair
,
regulating
,
and
ordering
,
and
with
exact
knowledg
of
each
circumstance
,
permitting
that
which
happens
,
and
the
means
by
which
it
happens
:
A
very
instructing
Consideration
,
which
we
should
lay
up
in
our
minds
,
heartily
believing
it
,
and
frequently
entertaining
our selves
with
it
,
that
we
may
be
directed
by
it
in
our
Prosperity
,
and
comforted
with
it
in
our
Adversity
;
for
it
will
give
us
in
our
better
state
,
the
best
direction
how
to
secure
it
;
and
to
all
other
methods
and
ways
which
we
use
to
keep
off
evil
,
it
will
make
us
add
that
which
is
best
of
all
,
to
secure
by
well-doing
an
Interest
in
the
Favour
of
God.
It
is
a
great
defect
of
Wisdom
,
as
well
as
of
True
Religion
,
to
be
so
nice
as
we
often
are
,
in
weighing
the
means
of
our
welfare
,
with
the
causes
of
danger
;
and
this
with
respect
only
to
second
causes
;
forgetting
all
the
while
,
that
which
ought
in
the
first
and
chiefest
place
to
be
remembred
,
the
Supreme
Mover
and
Orderer
even
of
those
Causes
,
and
of
the
whole
matter
.
But
if
we
laid
to
heart
what
we
all
believe
,
that
it
is
an
unseen
hand
that
governs
all
,
undoubtedly
we
should
be
more
afraid
of
our
sins
,
than
of
all
other
miseries
;
and
more
concerned
to
be
strong
in
the
Favour
of
God
,
than
in
the
Arm
of
Flesh
.
This
Consideration
is
equally
good
to
comfort
us
under
Adversity
,
if
that
happens
,
because
God
sends
it
;
for
tho
there
may
be
good
reason
to
take
evil
in
evil
part
,
from
men
who
seldom
mean
well
to
us
,
when
they
trouble
and
grieve
us
;
yet
there
is
this
to
make
us
patient
,
that
it
is
of
God's
sending
too
,
who
means
us
no
harm
,
and
will
convert
it
to
good
,
which
is
the
true
reason
of
that
excellent
saying
of
Job
,
ch.
2.
v.
10.
Shall
we
receive
good
from
the
hand
of
God
,
and
shall
we
not
receive
evil
?
For
the
Emphasis
lies
in
these
Words
,
From
the
hand
of
God.
For
we
rank
him
in
effect
with
men
,
if
we
cannot
be
pleased
with
him
,
but
when
he
gives
us
what
we
desire
:
When
good
comes
to
us
,
it
is
welcome
from
what
hand
soever
it
comes
;
but
this
is
one
part
of
the
singular
Worship
we
pay
to
God
,
that
from
him
we
can
receive
evil
too
,
without
suspecting
either
the
Goodness
of
his
Intention
,
or
the
Wisdom
of
his
Counsel
.
These
are
the
Two
Points
which
lye
at
the
bottom
of
this
Discourse
of
our
Saviour
,
viz.
That
Punishment
belongs
to
Sin
;
and
,
That
the
Evils
which
happen
in
this
World
,
do
not
happen
without
the
Providence
of
God
attending
upon
all
the
Circumstances
thereof
.
I
proceed
now
to
those
Points
which
are
the
direct
purpose
of
this
place
;
whereof
the
1.
Is
,
That
they
who
suffer
very
great
Evils
,
are
not
always
greater
Sinners
than
those
who
in
the
mean
time
suffer
nothing
:
That
is
the
plain
Doctrine
of
our
Saviour
,
expressed
in
these
Questions
,
Suppose
ye
that
these
were
greater
sinners
,
than
all
the
Galileans
?
and
these
,
than
all
that
dwell
at
Jerusalem
?
They
indeed
that
heard
him
,
being
Jews
,
were
ready
enough
so
to
suppose
;
but
this
was
that
Error
of
theirs
,
which
he
in
the
first
place
designed
to
correct
;
and
it
was
necessary
for
them
to
be
set
right
in
this
matter
by
some
great
Authority
,
because
it
was
an
Error
so
easie
for
them
to
slide
into
,
by
reason
of
the
Temper
and
Constitution
of
their
Law
,
which
to
them
that
kept
it
,
promised
all
the
good
things
of
this
Life
,
and
threatned
all
the
evils
of
Life
to
them
that
broke
it
:
But
the
time
was
now
coming
,
when
these
Considerations
should
not
be
so
much
regarded
,
and
God
would
establish
a
Covenant
upon
promises
of
an
higher
nature
than
those
of
the
Law
of
Moses
,
and
upon
more
terrible
penalties
than
were
threatned
by
that
Law
:
And
therefore
this
plain
Doctrine
of
our
Saviour
,
which
no
doubt
was
something
surprizing
to
his
Hearers
,
was
very
seasonable
to
be
delivered
,
just
when
that
Law
was
expiring
,
and
a
better
was
to
take
place
:
The
time
was
coming
when
all
that
would
live
godly
in
Christ
Jesus
should
suffer
Persecution
;
when
his
Disciples
should
be
hated
of
all
men
for
his
names
sake
,
and
deliver'd
up
to
be
beaten
and
scourged
,
and
put
to
death
;
Which
when
they
should
see
,
they
would
have
reason
to
remember
that
he
had
told
them
,
upon
a
particular
occasion
,
that
they
were
not
to
call
them
the
greatest
Sinners
,
who
suffered
such
things
,
as
so
many
together
never
endured
before
;
but
there
was
a
notorious
Provocation
of
Divine
Justice
to
deserve
it
.
Now
there
were
greater
designs
in
hand
,
than
to
keep
a
small
Nation
,
in
comparison
,
to
the
observation
of
a
Law
,
that
required
abundance
of
Ceremony
,
and
was
content
with
the
outward
work
,
which
served
to
an
happy
Life
in
this
World.
The
true
rules
of
Righteousness
and
Charity
were
now
to
be
laid
down
,
and
men
were
to
learn
to
live
above
the
World
,
and
to
be
brought
to
the
Practice
of
Piety
,
by
the
promises
of
Immortality
in
a
future
State
;
to
reward
them
for
any
thing
they
should
lose
or
suffer
for
it
,
in
this
:
It
would
therefore
be
expedient
,
that
the
power
of
this
Faith
should
be
sometimes
demonstrated
,
to
the
Glory
of
God
,
and
the
Instruction
of
Man
,
and
that
by
examples
of
constancy
in
suffering
for
Righteousness
;
it
would
also
be
expedient
,
that
the
Profession
of
so
holy
a
Faith
should
not
be
dishonoured
by
the
continual
scandals
of
men
,
whose
Conversation
is
quite
contrary
to
their
Profession
;
and
therefore
that
God
should
purify
his
Church
in
the
Furnace
of
Affliction
,
and
sometimes
separate
the
Sincere
from
the
Hypocrite
,
by
bringing
them
to
the
Test
of
Persecution
,
that
those
who
hang
loosely
upon
the
Christian
Communion
,
might
be
shaken
off
,
and
none
but
good
examples
left
in
it
,
to
bring
greater
Credit
to
the
Gospel
,
and
more
Proselytes
to
it
,
than
it
had
before
.
Since
therefore
the
Time
was
coming
,
when
men
should
suffer
not
at
all
,
as
Sinners
or
Evil
doers
,
but
for
a
good
Cause
,
and
with
a
good
Conscience
,
most
certainly
it
was
a
seasonable
Instruction
,
that
the
greatest
Sufferers
were
not
to
be
accounted
the
greatest
Sinners
.
But
this
,
I
confess
,
is
a
Reason
that
doth
not
reach
the
full
intention
of
our
Saviour
,
in
the
Doctrine
he
laid
down
upon
this
occasion
mentioned
in
the
Text
;
for
his
true
Disciples
in
suffering
for
their
Faith
and
Profession
,
cannot
be
said
to
suffer
for
their
Sins
;
but
his
words
considered
with
all
the
circumstances
wherewith
they
are
to
be
taken
,
do
suppose
that
when
men
suffer
for
their
sins
,
they
are
not
to
be
accounted
greater
sinners
merely
for
that
reason
,
than
those
who
at
the
same
time
escape
,
and
suffer
nothing
;
for
when
he
said
,
that
neither
should
they
escape
that
heard
him
,
unless
they
repented
;
it
was
implied
,
or
at
least
not
denied
,
that
those
things
happened
to
the
aforesaid
Galileans
and
Jews
as
a
Punishment
of
their
Sins
;
and
a
plain
case
it
is
,
that
in
this
Life
where
the
Tares
and
the
Wheat
grow
together
,
that
by
the
same
Afflictions
,
God
punishes
the
Sins
of
some
,
while
he
manifests
the
Sincerity
of
others
;
and
in
this
case
it
remains
true
,
that
those
who
are
punished
,
are
not
to
be
accounted
greater
sinners
than
all
those
that
escape
;
of
which
we
need
not
desire
any
other
proof
than
our
Saviour's
word
for
it
:
But
in
some
cases
we
have
very
evident
and
sensible
demonstration
of
it
:
For
sometimes
God
punishes
the
sins
of
some
men
by
the
hands
of
others
that
are
worse
than
they
,
whom
he
reserves
for
far
greater
Punishments
in
Life
,
as
the
Histories
of
the
Church
do
abundantly
testifie
:
Now
by
the
same
reason
,
that
it
must
not
be
concluded
of
those
that
suffer
under
the
oppressions
of
others
,
that
they
are
worse
than
those
that
oppress
them
,
it
ought
not
neither
to
be
concluded
of
those
that
do
not
suffer
by
them
,
that
they
are
better
than
those
that
do
;
for
the
former
observation
is
an
evident
proof
that
they
do
not
suffer
first
,
who
deserve
it
most
.
Which
is
a
Doctrine
that
our
Saviour
thought
fit
to
deliver
in
his
days
,
and
will
be
of
constant
use
,
while
the
World
lasts
,
to
keep
Christians
at
the
greatest
distance
from
that
Jewish
Error
,
That
men
may
discern
God's
Love
and
Hatred
by
what
befalls
them
in
this
World.
I
will
therefore
never
suffer
my self
to
be
run
into
an
ill
opinion
of
any
man
,
or
any
people
,
by
any
adversity
,
how
great
soever
it
be
,
which
happens
to
them
before
my
eyes
;
much
less
will
I
enter
into
comparisons
;
I
will
not
conclude
from
the
Affliction
I
see
,
that
there
must
needs
be
some
great
sin
at
the
bottom
,
which
Vengeance
has
found
out
:
And
when
I
see
the
sin
,
and
cannot
forbear
acknowledging
the
justice
of
God
,
I
will
not
go
on
to
suppose
,
there
is
something
more
than
I
do
see
,
and
make
him
to
be
a
worse
man
than
he
seems
to
be
;
nor
will
I
conclude
,
that
he
is
worse
than
those
,
that
do
not
suffer
such
things
:
And
what
construction
I
will
forbear
to
make
of
a
single
Person
,
I
will
much
more
forbear
to
make
of
Multitudes
:
Because
I
know
the
reasons
of
God's
Proceedings
with
Peoples
and
Nations
,
and
great
bodies
of
men
,
are
by
me
unsearcheable
,
and
that
time
discovers
that
Wisdom
of
his
Counsels
,
which
my
reason
cannot
fathom
:
In
a
word
,
I
will
conclude
ill
of
none
,
because
they
suffer
,
but
rather
well
of
them
,
if
I
know
no
cause
to
the
contrary
,
because
it
is
often
God's
method
to
afflict
his
own
best
Servants
,
and
when
he
Punishes
for
Sin
,
to
begin
with
those
that
do
not
most
of
all
deserve
it
.
Shall
I
conclude
,
for
instance
,
that
the
French
Protestants
have
been
the
greatest
Sinners
of
all
the
Protestants
in
Europe
,
or
greater
than
our selves
,
because
they
have
suffered
such
things
?
God
forbid
!
I
speak
not
of
those
,
who
to
their
Glory
in
this
World
,
but
alas
,
that
is
little
worth
,
it
becomes
me
to
say
,
and
you
to
hear
it
,
who
to
their
Praise
with
God
,
and
to
the
encrease
of
their
reward
hereafter
in
a
better
Life
,
have
suffered
the
loss
of
all
things
,
to
keep
a
good
Conscience
:
but
of
those
whom
the
Terrors
of
this
World
have
prevailed
with
,
more
than
the
Terrors
of
the
Lord
;
in
whom
the
desire
of
ease
here
,
hath
been
too
hard
for
the
desire
of
Salvation
hereafter
;
I
will
not
say
,
and
we
must
not
say
,
that
even
these
were
greater
Sinners
than
our selves
,
who
have
not
fallen
into
their
Temptations
.
Such
instances
as
these
,
Brethren
,
do
best
explain
the
intention
of
our
Saviour
in
these
words
,
and
will
affect
us
with
the
true
sense
of
them
;
and
the
more
that
we
look
abroad
into
the
World
,
and
consider
the
unsearchableness
of
God's
Judgments
,
and
that
his
ways
are
past
finding
out
,
as
we
cannot
but
do
,
if
we
ask
our selves
the
reason
why
this
and
that
happens
;
the
more
sensibly
we
shall
acknowledg
the
Truth
of
our
Saviour's
Doctrine
in
this
place
,
and
shall
forbear
passing
Judgment
upon
the
unhappy
,
merely
because
they
are
so
.
But
yet
to
take
notice
of
what
God
doth
of
this
kind
in
the
World
,
is
not
an
unprofitable
observation
,
and
that
because
the
second
point
of
the
three
,
which
I
have
mentioned
,
is
as
true
as
the
first
,
and
that
is
this
.
2.
That
one
reason
,
why
the
Evils
of
this
Life
do
not
befall
all
Persons
at
the
same
time
,
who
are
equally
Sinners
,
is
,
That
while
some
are
visited
with
the
Rod
of
God
,
others
may
take
warning
by
it
:
This
Proposition
I
lay
down
with
great
confidence
,
not
only
of
the
Truth
of
it
in
general
,
but
also
of
the
pertinence
of
it
to
the
Text
:
For
you
may
observe
,
that
our
Saviour
upon
mention
made
of
the
former
of
the
Two
Tragical
Stories
,
observes
the
latter
himself
,
and
takes
occasion
from
thence
to
divert
his
hearers
from
censuring
those
miserable
Persons
,
as
they
were
ready
to
do
,
and
to
imploy
them
in
reflecting
upon
themselves
:
I
tell
you
,
Nay
:
but
except
ye
repent
,
ye
shall
all
likewise
perish
:
he
imployed
them
in
reflecting
upon
their
own
sins
;
for
says
he
,
except
ye
repent
;
and
upon
their
own
danger
,
except
ye
repent
,
ye
shall
all
likewise
perish
.
And
now
I
am
sure
it
will
be
granted
,
that
our
Saviour
did
not
wander
from
the
true
intent
of
God's
Providence
in
the
things
that
happened
to
those
persons
,
nor
make
an
application
of
them
,
which
was
not
to
the
purpose
;
and
therefore
since
he
gave
warning
by
their
examples
,
it
remains
true
,
as
I
said
,
that
one
reason
why
the
Evils
of
this
Life
do
not
befall
all
Persons
at
the
same
time
who
equally
deserve
them
,
and
I
will
add
,
who
equally
need
them
,
is
this
,
That
while
some
are
corrected
,
others
may
be
instructed
:
I
rather
keep
to
the
case
of
Punishing
Sin
,
than
trying
Virtue
,
because
that
is
the
case
of
the
Text
;
though
I
might
say
too
,
That
the
reason
why
all
that
can
bear
a
tryal
,
are
not
tryed
at
the
same
time
is
,
because
the
tryals
of
some
righteous
men
are
not
only
profitable
to
themselves
,
but
the
examples
of
them
also
are
profitable
to
other
good
men
to
encourage
and
fortifie
them
.
But
when
God
punishes
,
he
doth
not
at
one
and
the
same
Time
,
punish
all
that
deserve
it
equally
,
but
he
punishes
some
,
that
the
rest
may
take
warning
;
For
if
the
sufferings
of
a
Few
in
comparison
,
would
instruct
all
the
rest
,
God's
end
is
gained
,
which
is
,
that
we
should
learn
righteousness
,
when
his
judgments
are
abroad
in
the
Earth
:
And
this
is
one
of
those
arguments
which
may
convince
us
,
that
God
doth
not
willingly
afflict
and
grieve
the
Children
of
Men
;
for
if
he
took
pleasure
in
that
,
then
without
question
where
there
was
the
same
cause
,
there
would
be
the
same
effect
of
his
displeasure
;
and
where
the
same
need
appeared
,
the
same
remedy
would
be
used
;
but
if
where
all
might
justly
be
punished
,
he
uses
his
Prerogative
to
punish
some
only
,
and
for
the
time
spares
the
rest
,
to
prove
and
try
them
whether
the
examples
of
his
Justice
upon
others
will
bring
them
to
Repentance
;
in
this
case
it
plainly
appears
,
that
he
delights
not
in
that
which
is
grievous
to
us
,
but
would
bring
us
to
Repentance
at
the
same
time
,
by
shewing
his
Justice
upon
some
,
and
his
Patience
towards
others
.
We
can
indeed
give
no
account
why
God
begins
to
afflict
this
man
,
and
not
that
;
this
People
,
and
not
another
;
but
the
general
point
is
very
obvious
(
i.
e.
)
why
all
are
not
made
to
suffer
together
,
where
there
is
the
same
Provocation
of
Divine
Justice
,
and
the
same
need
of
being
awakened
to
Repentance
;
for
the
reason
of
it
,
is
this
,
That
the
Punishment
of
some
is
a
sufficient
warning
to
others
;
and
God
does
not
afflict
all
at
once
,
because
he
doth
not
willingly
afflict
the
Children
of
Men
:
For
mark
our
Saviour's
arguing
in
this
place
:
There
were
among
the
Galileans
as
great
Sinners
,
as
those
whose
Blood
Pilate
mingled
with
their
Sacrifices
;
There
were
among
the
Inhabitants
of
Jerusalem
,
as
great
Sinners
,
as
those
were
upon
whom
the
Tower
of
Siloam
fell
;
and
yet
those
calamities
happened
but
to
a
few
;
The
use
that
he
would
have
the
rest
make
of
those
Examples
,
was
this
,
That
they
should
repent
;
which
he
urged
by
this
threatning
,
except
ye
repent
,
ye
shall
all
likewise
perish
:
Now
he
that
threatens
to
punish
and
has
power
to
do
it
,
doth
plainly
show
,
that
he
takes
no
delight
in
Punishing
,
but
would
prevent
the
fault
that
deserves
it
;
especially
,
when
he
threatens
and
shews
Examples
of
Justice
at
the
same
time
,
and
might
have
made
those
Examples
of
his
Justice
too
,
whom
he
threatens
.
And
so
I
proceed
to
the
third
Proposition
,
which
is
,
3.
That
if
those
who
escape
from
the
Punishment
,
do
not
take
warning
by
those
that
suffer
,
themselves
shall
not
always
Escape
;
and
this
is
the
direct
purport
of
the
Words
,
I
tell
you
,
Nay
:
but
except
ye
repent
ye
shall
all
likewise
perish
;
and
that
by
Perishing
here
,
our
Lord
meant
the
Punishments
of
this
Life
,
is
plain
from
hence
,
that
he
threatned
such
like
destruction
,
as
happened
to
those
few
Galileans
,
and
those
few
upon
whom
the
Tower
of
Siloam
fell
.
Ye
shall
all
likewise
Perish
,
(
i.
e.
)
much
after
the
same
manner
,
as
indeed
it
happened
,
and
that
to
admiration
;
For
as
the
Blood
of
those
Galileans
was
mingled
with
their
Sacrifices
;
so
was
the
Blood
of
the
Jews
mingled
with
the
Blood
of
those
Paschal
Sacrifices
,
which
they
came
to
offer
just
before
the
Roman
Army
hemm'd
them
in
;
and
as
those
eighteen
were
killed
by
the
fall
of
the
Tower
of
Siloam
,
so
were
the
Inhabitants
of
Jerusalem
destroyed
in
the
destruction
of
Jerusalem
it self
.
Although
the
Covenant
of
the
Gospel
was
established
upon
better
promises
,
and
with
more
frightful
Penalties
,
than
those
of
this
World
;
yet
the
Providence
of
God
doth
not
neglect
the
bringing
men
to
Repentance
by
the
Good
and
Evil
of
this
Life
;
nay
it
is
necessary
to
the
maintaining
a
sense
of
God
,
and
a
World
to
come
,
even
amongst
Christians
,
That
his
displeasure
should
be
seen
,
where
his
goodness
doth
not
lead
to
repentance
;
and
it
is
his
goodness
,
that
by
his
Judgments
he
doth
awaken
us
,
when
nothing
else
is
able
to
do
it
.
And
therefore
although
the
great
motives
of
Christianity
are
those
that
concern
another
Life
;
yet
when
these
do
not
prevail
,
the
only
remedy
that
is
left
,
is
to
instruct
us
by
present
corrections
,
and
to
touch
us
in
those
things
,
of
which
we
are
most
sensible
,
viz.
The
present
concerns
of
this
World.
If
therefore
,
after
he
hath
made
some
examples
to
others
,
these
do
not
Repent
,
it
is
still
more
necessary
that
they
should
not
escape
,
because
they
have
abused
the
long-suffering
of
God
towards
themselves
,
and
taken
no
warning
by
those
,
whom
God
Chastened
,
while
he
spared
them
:
For
if
their
obstinacy
should
go
without
Punishment
,
the
example
of
their
Impunity
would
do
more
hurt
to
succeeding
Generations
,
than
if
there
had
been
no
warnings
given
at
all
;
and
for
this
reason
,
the
sufferings
of
those
Sinners
that
were
made
the
first
examples
,
are
commonly
less
than
theirs
,
that
would
learn
no
instruction
by
them
,
as
it
hapned
to
the
Jews
40
years
after
this
warning
that
our
Saviour
gave
them
,
upon
so
instructing
an
ocasion
.
The
use
we
are
to
make
of
these
considerations
,
is
,
To
do
the
same
thing
,
which
we
should
certainly
do
,
if
God's
Judgments
were
upon
us
,
as
they
are
upon
others
,
that
we
also
perish
not
:
For
if
we
would
judge
our selves
,
we
should
not
be
judged
;
and
if
the
warning
that
God
gives
us
by
others
,
hath
the
same
effect
,
that
Correction
it self
would
have
upon
us
,
God
,
who
doth
not
willingly
grieve
the
Children
of
Men
,
would
spare
us
,
and
not
enter
into
Judgment
with
us
.
It
is
but
considering
how
we
should
be
disposed
by
great
affliction
and
bringing
our
minds
to
that
temper
without
it
,
and
then
the
great
design
of
Divine
Corrections
and
Punishments
is
attained
without
Punishment
.
And
how
are
men
wrought
upon
by
Calamities
?
excepting
some
few
,
who
are
such
wretches
as
Ahab
was
,
who
in
his
distress
sinned
yet
more
and
more
.
These
are
the
common
effects
:
In
general
,
they
begin
then
to
call
their
sins
to
mind
,
and
their
Consciences
bring
forth
the
guilt
,
that
hath
been
for
the
most
part
quiet
,
and
do
set
their
evil
ways
in
order
before
them
:
Nay
,
then
they
are
very
willing
to
acknowledge
,
that
what
they
suffer
,
is
no
more
than
what
they
deserve
,
but
a
great
deal
less
:
Thus
as
I
insinuated
at
first
,
Joseph's
Brethren
,
when
they
felt
the
anguish
of
mind
,
that
their
present
distress
cast
them
into
,
could
then
say
,
Verily
we
were
guilty
concerning
our
Brother
,
in
that
we
saw
the
anguish
of
his
soul
,
and
would
not
hear
him
.
It
is
not
to
be
thought
but
that
after
so
Treacherous
and
Villanous
a
part
,
as
the
selling
of
Joseph
was
,
their
Consciences
had
pulled
every
one
of
them
for
it
at
certain
times
;
but
it
is
likely
they
madè
a
shift
to
forget
it
,
as
much
as
they
could
from
time
to
time
,
till
they
fell
into
that
perplexity
,
which
their
Brother
cast
them
in
;
and
then
they
talkt
to
one
another
about
their
Sin
freely
and
sorrowfully
,
as
if
they
had
all
long
dissembled
their
sense
of
it
to
one
another
before
;
Verily
we
were
guilty
concerning
our
Brother
.
This
is
one
end
of
God's
Chastisements
,
to
bring
those
to
an
effectual
acknowledgment
of
their
evil
ways
,
who
till
then
had
smothered
the
Conviction
of
their
Guilt
;
and
that
is
one
end
too
of
God's
warnings
,
When
some
are
made
examples
of
his
justice
,
and
he
spares
others
to
prove
them
,
whether
they
will
be
warned
by
such
examples
.
Again
,
when
we
feel
anguish
our selves
,
we
remember
how
we
have
for
a
long
time
abused
the
Patience
of
God
,
and
turned
his
Grace
into
Wantonness
;
then
our
Luxury
and
Intemperance
,
whilest
we
had
plenty
of
all
things
for
this
Life
,
and
our
neglect
of
Instruction
and
Admonition
under
all
means
of
Grace
for
a
better
Life
;
then
I
say
these
things
come
to
mind
:
And
if
God
spares
us
,
whilest
he
smites
others
,
it
is
that
we
may
not
need
any
thing
more
,
than
such
a
warning
,
to
make
us
reflect
upon
these
things
as
we
ought
to
do
.
Thus
also
God's
Corrections
dispose
men
to
Charity
and
Consideration
of
one
another
;
they
cure
us
of
that
stifness
and
wantonness
,
which
,
whilst
all
things
go
well
with
us
,
carries
on
Contention
and
Hatred
:
And
therefore
that
we
may
not
make
it
necessary
for
Providence
to
teach
us
Wisdom
and
Charity
by
withdrawing
those
bounties
of
his
,
which
we
abuse
to
the
pampering
of
Pride
and
Obstinacy
,
we
should
learn
to
be
Wise
by
Examples
,
before
we
are
made
Examples
our selves
.
To
conclude
this
matter
,
Who
can
be
Ignorant
that
Affliction
drives
those
men
to
Prayer
,
and
other
Duties
of
Piety
,
who
were
very
careless
of
them
before
?
In
their
distress
they
will
seek
God
early
,
though
in
their
Prosperity
they
were
so
backward
to
any
thing
of
Religion
,
and
for
the
most
part
felt
very
faint
and
ineffectual
dispositions
to
it
,
rather
complying
with
custom
,
than
with
Inclination
and
Conscience
;
and
Honouring
God
with
their
lips
,
while
their
hearts
are
far
from
him
:
and
this
is
the
great
danger
of
a
Prosperous
State
,
To
be
full
and
to
forget
God.
But
if
nothing
else
will
cure
this
Sloathfulness
in
Religion
,
and
this
indifference
and
coldness
in
the
Service
of
God
,
yet
at
least
Affliction
doth
it
,
which
makes
us
to
feel
our
Dependance
upon
God
,
and
shows
us
,
that
we
have
no
hope
left
but
in
him
,
and
then
we
abound
in
Prayers
,
and
we
attend
willingly
to
instruction
;
we
apply
our selves
to
God
in
good
earnest
,
and
to
all
the
Comforts
of
Religion
;
we
make
many
Vows
and
Promises
,
and
we
set
our selves
immediately
to
perform
them
:
This
is
the
Natural
effect
of
sufferings
,
when
we
feel
them
our selves
;
and
if
we
are
wise
,
it
should
be
the
effect
of
all
those
warnings
that
God
hath
given
us
by
the
sufferings
of
others
:
Since
therefore
we
cannot
look
abroad
into
the
World
,
but
we
shall
see
the
Judgments
of
God
in
the
Earth
,
let
us
learn
Righteousness
,
let
us
not
be
high-minded
but
fear
;
let
us
not
judge
others
,
but
judge
our selves
,
and
often
consider
,
what
our
Saviour
replied
to
the
supposition
of
their
being
Sinners
above
all
others
,
who
suffered
such
things
,
as
others
had
not
suffered
;
I
tell
you
,
Nay
;
but
except
ye
repent
,
ye
shall
all
likewise
perish
.
The
Thirteenth
Sermon
.
Luke
XVIII
.
8.
Nevertheless
,
when
the
Son
of
man
cometh
,
shall
he
find
faith
on
the
Earth
?
FOR
the
understanding
of
these
words
of
our
Saviour
,
two
things
are
to
be
considered
.
1.
What
is
here
meant
by
the
Coming
of
the
Son
of
Man
.
And
,
2.
What
is
meant
by
his
not
finding
Faith
upon
the
Earth
.
1.
How
we
are
to
understand
those
words
,
when
the
Son
of
Man
cometh
?
I
answer
,
The
meaning
is
,
when
he
cometh
to
Execute
Judgment
upon
the
ungodly
,
and
to
deliver
his
Faithful
People
out
of
their
Hands
:
For
after
our
Saviour
had
spoken
the
Parable
of
the
Unjust
Judge
,
that
was
wearied
by
the
Widows
importunity
to
do
justice
for
her
against
her
adversaries
,
he
argued
thus
v.
7.
And
shall
not
God
avenge
his
own
elect
,
which
cry
day
and
night
to
him
,
though
he
bear
long
with
them
?
or
rather
,
as
it
might
have
been
translated
,
and
will
he
bear
long
in
their
cause
?
I
tell
you
,
that
he
will
avenge
them
speedily
:
And
then
follow
these
words
,
Nevertheless
,
when
the
Son
of
Man
cometh
(
i.
e.
)
when
he
cometh
to
do
that
which
was
spoken
of
before
,
viz.
to
avenge
the
cause
of
his
elect
,
or
to
Punish
their
Enemies
and
Oppressors
,
and
to
deliver
them
out
of
their
hands
.
Now
of
the
Coming
of
Christ
for
this
purpose
,
there
is
also
a
Twofold
Signification
in
the
New
Testament
,
whereof
one
is
manifestly
the
Principal
,
and
much
more
considerable
than
the
other
,
and
that
is
,
his
second
coming
in
Person
to
Judge
the
Quick
and
the
Dead
,
which
will
not
be
till
the
end
of
the
World
:
Thus
the
Coming
of
the
Day
of
the
Lord
,
2
Pet.
3.10
.
is
called
his
coming
,
v.
4.
and
the
Coming
of
the
Lord
Jesus
Christ
,
with
all
his
Saints
,
1
Thes.
3.13
.
and
in
many
other
places
.
And
this
is
all
the
coming
of
Christ
properly
so
called
,
that
the
New
Testament
mentions
after
his
First
,
because
this
only
is
to
be
his
Second
Personal
Appearance
.
But
then
,
2.
There
was
another
notion
of
the
Coming
of
Christ
after
his
first
,
which
is
also
plainly
enough
intimated
in
the
New
Testament
,
and
that
was
his
Coming
to
destroy
the
Jews
,
and
to
deliver
the
Christians
out
of
their
hands
,
which
happened
40.
Years
after
his
death
:
And
of
this
the
24th
.
Chapter
of
St.
Matthew
is
an
undeniable
Testimony
,
where
a
Description
of
the
Destruction
of
Jerusalem
,
and
a
Description
of
the
Day
of
Judgment
are
so
interwoven
one
with
the
other
,
that
it
is
a
matter
of
some
difficulty
to
know
punctually
and
fully
,
what
is
proper
to
the
one
,
and
what
to
the
other
:
But
plain
it
is
,
that
the
one
as
well
as
the
other
is
called
the
Coming
of
the
Son
of
Man
,
as
appears
by
Verses
27
,
and
37.
The
Destruction
of
Jerusalem
was
made
as
it
were
a
Type
or
Figure
of
the
Day
of
Judgment
;
and
therefore
these
words
are
there
,
Verily
I
say
unto
You
,
this
Generation
shall
not
pass
away
,
till
all
these
things
be
fulfilled
,
v.
34.
(
i.e.
)
till
they
are
accomplished
in
that
part
of
the
meaning
which
respects
the
Destruction
of
Jerusalem
,
which
was
destroyed
before
that
Generation
passed
away
.
Of
this
it
seems
plain
that
St.
James
speaks
,
C.
5.
v.
6
,
7.
where
speaking
to
the
Jews
,
says
he
,
Ye
have
condemned
and
killed
the
Just
;
and
to
the
Christians
,
Be
patient
therefore
,
Brethren
,
unto
the
Coming
of
the
Lord
;
and
v.
8.
Be
ye
also
Patient
,
stablish
your
hearts
,
for
the
Coming
of
the
Lord
draweth
nigh
;
and
some
other
places
there
are
,
where
the
Phrase
is
to
be
Interpreted
thus
;
Particularly
that
,
Let
your
moderation
be
known
unto
all
men
,
The
Lord
is
at
hand
,
Phil.
4.5
.
(
i.e.
)
let
all
men
see
by
your
Meekness
and
Patience
under
those
Oppressions
,
which
you
suffer
,
that
you
believe
those
Predictions
,
which
we
have
delivered
to
you
from
Christ
,
that
he
is
at
hand
to
deliver
you
;
And
although
properly
the
end
of
all
things
will
not
be
till
the
last
day
,
when
the
Earth
shall
be
burnt
up
,
and
all
the
works
that
are
therein
;
yet
because
this
notable
revolution
of
the
destruction
of
the
Jews
was
in
some
degree
like
unto
it
,
therefore
it
was
also
called
the
end
of
all
things
,
meaning
the
end
of
the
Jewish
State
and
Religion
,
which
was
to
be
accompanied
with
manifest
Tokens
of
God's
Favour
to
the
Christians
,
and
of
his
indignation
at
their
Enemies
.
And
thus
we
are
to
understand
that
passage
in
St.
Peter
,
The
end
of
all
things
is
at
hand
,
be
ye
therefore
sober
and
watch
unto
Prayer
,
1
Pet.
4.7
.
Not
that
this
was
in
a
strict
and
proper
sense
the
Coming
of
Christ
,
because
he
did
not
come
in
Person
,
as
he
will
do
at
the
last
day
;
but
in
some
sense
it
might
be
so
called
,
because
he
Appeared
by
his
Power
and
Providence
to
do
the
same
work
in
part
,
which
will
with
incomparably
greater
perfection
be
done
at
the
last
,
(
i.
e.
)
to
take
Vengeance
of
the
ungodly
,
and
to
save
his
own
People
:
For
the
Incorrigibleness
of
the
Jewish
Nation
,
and
their
incurable
hatred
of
the
Truth
,
and
obstinate
Persecution
of
it
,
was
dreadfully
punished
in
the
destruction
of
Jerusalem
;
and
the
Christians
had
not
only
all
escaped
out
of
it
,
before
the
Roman
Army
came
against
it
,
but
by
the
destruction
of
it
,
they
gained
also
a
very
considerable
rest
from
Persecution
for
some
time
after
.
And
now
the
reason
why
this
wonderful
Providence
was
called
the
coming
of
Christ
,
seems
plainly
to
be
this
,
That
after
his
Ascension
into
Heaven
,
he
set
down
at
the
right
hand
of
God
,
and
had
all
Power
put
into
his
hands
;
and
therefore
because
it
is
he
that
Governs
the
World
as
well
as
the
Church
;
such
remarkable
revolutions
,
as
that
was
,
for
the
destruction
of
his
enemies
,
and
the
saving
of
his
Servants
,
are
called
the
coming
of
Christ
;
God
hath
given
him
to
be
head
over
all
things
to
the
Church
,
and
therefore
such
passages
,
as
that
was
,
are
called
his
coming
,
to
signify
,
that
they
are
the
effects
of
his
Providence
and
government
for
the
good
of
his
Church
,
no
less
,
than
if
he
had
come
in
Person
to
order
them
,
as
he
will
do
at
the
end
of
the
World
,
to
order
all
things
then
.
And
for
this
reason
,
though
in
the
proper
sense
of
his
coming
,
he
will
come
but
once
at
the
end
of
the
World
,
yet
in
this
improper
sense
of
it
,
his
appeaance
to
destroy
his
enemies
,
and
to
save
his
People
,
that
trust
in
him
,
nothing
hinders
,
but
that
he
may
be
said
to
come
often
before
the
end
of
World
,
(
i.
e.
)
as
often
as
his
Providence
doth
signally
and
remarkably
appear
for
this
purpose
:
And
thus
we
are
to
understand
the
coming
of
the
Lord
in
2
Thes.
2.8
.
where
it
is
said
of
the
Man
of
Sin
,
that
Wicked
one
,
That
the
Lord
shall
consume
him
with
the
Spirit
of
his
mouth
,
and
destroy
him
with
the
brightness
of
his
coming
;
which
being
to
be
done
,
before
the
Personal
coming
of
Christ
to
Judgment
,
the
meaning
must
be
,
that
his
destruction
shall
be
so
remarkably
the
work
of
a
Divine
Providence
,
that
all
shall
confess
it
was
not
the
effect
of
Worldly
Policy
,
but
no
less
the
doing
of
the
Lord
,
than
if
himself
had
come
in
Person
to
destroy
him
.
And
whenever
the
Kingdoms
of
the
World
become
the
Kingdoms
of
the
Lord
;
when
the
knowledg
of
God
covers
the
earth
as
the
waters
cover
the
Sea
;
when
those
magnificent
predictions
are
fulfilled
concerning
the
universal
prevalence
of
Truth
and
Goodness
amongst
men
,
with
which
the
Old
and
New
Testament
are
plentifully
furnished
,
and
which
are
to
be
fulfilled
,
before
the
coming
of
Christ
to
the
last
Judgment
;
then
also
is
it
true
,
that
the
Lord
comes
,
(
i.
e.
)
by
the
Power
of
his
Spirit
and
Providence
to
renew
and
reform
a
degenerate
World
,
that
was
running
headlong
into
perdition
.
And
thus
much
concerning
the
sense
of
these
words
,
when
the
Son
of
man
cometh
,
which
I
have
shown
do
principally
signifie
that
great
and
amazing
revolution
,
when
he
shall
come
by
coming
in
his
own
Person
at
the
last
day
to
judge
the
World
,
but
in
a
secondary
sense
do
also
signifie
the
remarkable
works
of
his
Providence
,
in
Punishing
some
,
and
saving
others
even
in
this
Life
.
Now
,
2.
How
are
we
to
understand
that
other
clause
,
will
he
find
Faith
upon
the
earth
?
The
meaning
of
the
question
is
plainly
this
;
That
he
will
not
find
Faith
on
the
earth
,
or
very
little
in
comparison
.
But
what
is
here
meant
by
Faith
?
I
answer
,
that
is
easily
discerned
by
the
Parable
and
the
Application
of
it
,
that
went
before
.
The
design
of
both
which
,
was
to
infer
the
conclusion
in
the
foregoing
verse
,
And
shall
not
God
avenge
his
own
elect
,
which
cry
day
and
night
unto
him
,
though
he
bear
long
with
them
?
I
tell
you
he
will
avenge
them
speedily
:
That
is
to
say
,
God
would
hear
the
Prayers
of
Righteous
men
,
and
in
a
little
time
take
their
cause
into
his
own
hand
;
and
then
says
our
Saviour
,
Nevertheless
,
when
the
Son
of
man
cometh
,
shall
he
find
faith
on
the
earth
?
(
i.
e.
)
notwithstanding
the
Promises
of
God
to
hear
the
Pravers
of
good
men
,
and
to
interpose
for
them
that
depend
upon
him
,
there
will
be
but
little
Faith
in
these
Promises
found
upon
the
Earth
,
even
when
the
Son
of
Man
comes
to
fulfil
them
:
The
greatest
part
will
not
be
found
to
believe
any
thing
at
all
of
them
,
and
so
will
be
surprized
with
that
day
,
without
any
preparation
for
it
,
or
expectation
of
it
.
Many
will
yield
to
the
Temptations
of
this
present
World
,
and
throwing
off
their
dependance
upon
God
,
will
think
to
secure
themselves
by
Flattery
and
Hypocrisy
from
the
Violence
of
Wicked
men
;
others
will
despair
of
any
better
state
of
things
;
And
very
few
will
lay
to
heart
the
promises
which
God
hath
made
to
hear
the
Prayers
of
his
Servants
,
and
to
save
them
:
Few
will
strengthen
themselves
in
God
by
crying
to
him
day
and
night
,
and
by
putting
their
whole
trust
and
confidence
in
him
;
and
this
notwithstanding
the
clear
and
strong
reasons
they
have
from
his
word
,
so
to
do
.
Nevertheless
,
when
the
Son
of
man
cometh
,
shall
he
find
faith
on
the
earth
?
And
thus
we
may
from
other
places
of
Scripture
observe
,
that
immediately
before
the
Day
of
judgment
,
there
will
be
a
great
falling
away
from
Christian
Piety
and
Charity
;
nay
,
and
the
World
should
begin
once
more
to
depart
from
the
Purity
of
Faith
;
many
false
Prophets
shall
arise
,
and
shall
deceive
many
;
and
because
Iniquity
shall
abound
,
the
love
of
many
shall
wax
cold
.
But
,
says
our
Saviour
,
he
that
endures
to
the
end
,
shall
be
saved
;
thereby
intimating
,
that
it
would
be
some
matter
of
difficulty
to
endure
to
the
end
.
Thus
also
St.
Peter
tells
us
,
that
there
shall
come
in
the
last
days
scoffers
,
walking
after
their
own
lusts
,
and
saying
,
Where
is
the
promise
of
his
coming
?
which
is
plainly
meant
of
the
Day
of
Judgment
,
before
which
according
to
the
Revelation
of
St.
John
,
Satan
was
to
be
loosed
for
a
little
time
,
and
to
go
out
,
and
to
deceive
the
nations
,
and
to
gather
them
together
against
the
City
of
God.
And
therefore
it
will
be
remarkably
true
at
the
day
of
Judgment
,
that
when
the
Son
of
Man
cometh
,
he
will
find
but
little
Faith
in
the
Earth
;
The
World
will
be
in
a
careless
Posture
,
as
it
was
before
,
that
the
Flood
came
and
took
them
all
away
:
And
for
the
same
reason
there
is
but
little
Faith
in
the
earth
when
God
enters
into
Judgment
with
the
world
for
the
violence
and
iniquities
of
Men
,
and
asserts
the
cause
of
innocence
and
righteousness
against
them
;
for
in
all
such
cases
the
temptations
to
unbelief
and
apostacy
,
are
very
great
,
and
likely
to
prevail
upon
many
of
those
that
believe
;
so
that
this
is
the
meaning
,
That
in
such
a
wicked
Age
,
as
calls
for
the
coming
of
the
Son
of
man
,
the
open
enemies
of
God
,
which
are
the
greater
number
,
will
be
void
of
all
regard
whatsoever
to
his
word
and
to
his
Providence
,
or
if
they
take
any
notice
of
it
,
it
is
that
of
the
Scoffers
mentioned
by
St.
Peter
,
who
will
say
,
Where
is
the
promise
of
his
coming
?
Many
of
his
professed
Servants
will
be
weary
of
depending
upon
him
,
and
give
way
to
Temptations
,
and
depend
more
upon
the
arm
of
Flesh
,
than
upon
the
promise
of
God
;
and
the
Faith
of
many
good
men
will
be
very
much
weakned
and
abated
;
so
that
when
he
cometh
,
he
will
find
but
little
Faith
upon
the
Earth
.
And
thus
I
persuade
my self
to
have
given
you
a
true
illustration
of
these
remarkable
Words
of
our
Blessed
Saviour
,
and
that
upon
the
two
significations
of
the
Son
of
man's
Coming
,
which
seem
to
be
both
intended
in
this
Text
;
and
indeed
it
is
very
hard
to
know
which
was
principally
intended
,
the
Day
of
the
General
Judgment
,
or
the
Destruction
of
Jerusalem
:
The
Day
of
General
Judgment
is
in
it self
the
principal
meaning
of
Christ's
Coming
,
and
therefore
ought
not
to
be
excluded
;
but
yet
the
Parable
,
with
the
Application
of
it
,
being
manifestly
intended
to
stir
up
that
Generation
to
pray
to
God
,
and
not
to
faint
,
and
to
give
a
firm
Faith
to
the
Promises
of
God
,
notwithstanding
the
great
troubles
they
were
like
to
meet
with
from
the
unbelieving
Jews
:
therefore
neither
could
the
Coming
of
the
Son
of
man
to
be
avenged
of
these
his
enemies
,
and
to
deliver
his
Servants
,
be
excluded
,
but
was
as
directly
intended
,
as
the
other
.
And
now
I
proceed
to
observe
the
two
main
Points
which
the
Text
supposes
,
besides
those
which
it
affirms
;
and
the
considering
of
them
will
not
a
little
contribute
to
a
more
perfect
understanding
of
this
Place
.
1.
It
is
supposed
manifestly
,
that
after
the
first
Coming
of
Christ
to
call
the
World
to
Repentance
,
and
to
be
offered
up
for
our
sins
,
there
would
yet
be
degenerate
Ages
sometimes
,
and
a
most
corrupt
state
of
things
,
before
his
Second
Personal
Coming
to
Judg
the
World.
2.
It
is
also
supposed
,
that
his
Providence
would
then
appear
to
set
all
things
right
,
when
there
was
the
greatest
need
to
interpose
in
behalf
of
his
Church
.
1.
That
his
first
coming
would
not
infallibly
prevent
the
degeneracy
and
corruption
of
future
Ages
:
For
notwithstanding
that
evidence
of
Truth
,
which
he
taught
,
many
false
Prophets
would
arise
,
and
deceive
many
;
and
notwithstanding
the
Power
of
his
Doctrine
,
iniquity
would
abound
,
and
the
love
of
many
would
wax
cold
;
and
notwithstanding
both
these
advantages
,
yet
his
own
servants
would
sometimes
be
reduced
to
that
state
,
that
it
should
be
needful
to
them
to
cry
unto
God
day
and
night
;
which
is
a
matter
that
may
cause
some
wonder
,
if
we
do
not
consider
the
reason
of
it
:
That
the
Principles
and
Manners
of
men
were
so
often
,
and
so
generally
corrupted
,
before
the
Coming
of
the
Son
of
God
into
the
World
,
is
that
,
which
might
not
appear
strange
at
all
,
to
those
that
consider
the
weakness
and
folly
of
mankind
:
That
after
the
Creation
,
the
Earth
should
so
abound
with
Luxury
and
Violence
,
that
God
swept
all
mankind
away
with
the
Flood
,
but
Eight
Persons
:
That
after
Noah's
Family
had
peopled
the
Earth
again
,
men
should
fall
into
Idolatry
so
universally
,
that
God
called
Abraham
out
of
his
own
Countrey
,
and
entred
into
a
particular
Covenant
with
him
for
the
maintaining
of
the
true
Worship
in
his
Family
and
Posterity
:
That
Pharaoh
should
oppress
the
Israelites
after
his
Country
had
been
saved
by
them
:
That
the
Israelites
should
fall
to
Worship
other
Gods
,
after
that
the
True
God
had
wrought
so
many
miraculous
Deliverances
for
them
:
That
when
,
not
without
much
ado
,
they
were
cured
of
Idolatry
,
they
should
fall
into
scandalous
ways
of
Hypocrisie
and
Immorality
.
These
and
the
like
things
,
perhaps
,
are
not
so
much
to
be
wondred
at
,
because
God
had
not
as
yet
used
the
last
means
to
instruct
mankind
,
and
to
oblige
them
to
Piety
and
Virtue
;
but
that
there
should
be
Times
as
bad
as
the
worst
of
those
,
after
Christ
himself
had
appeared
in
the
world
to
die
for
sinners
,
and
to
bring
the
Doctrine
of
Salvation
to
mankind
with
the
most
convincing
Evidence
that
could
be
desired
,
and
with
the
most
powerful
Motives
that
could
be
thought
of
;
that
notwithanding
all
this
,
Oppression
,
Violence
,
Fraud
,
Hypocrisie
,
Error
,
Superstition
,
Idolatry
,
and
scandalous
Examples
,
should
for
some
Ages
reign
no
less
than
before
the
Times
of
Christ
,
and
to
that
degree
,
as
to
shake
the
Faith
even
of
good
men
;
and
if
it
were
possible
,
to
deceive
the
very
best
of
all
;
this
seems
to
be
an
amazing
Consideration
;
and
tho
the
noble
Examples
of
Christian
Piety
and
Virtue
that
have
appeared
in
the
World
,
and
the
affured
expectation
of
a
larger
Progress
that
Christianity
will
make
in
the
earth
,
and
of
better
effects
that
it
will
produce
,
may
answer
the
Objection
;
yet
that
the
World
,
that
the
Church
,
should
be
so
bad
under
the
last
means
,
is
what
may
raise
some
Admiration
:
But
you
are
to
consider
,
That
when
our
Lord
first
came
into
the
world
,
he
came
not
to
establish
a
Religion
,
which
should
either
by
its
Truth
Convince
,
or
by
its
Power
Reform
Mankind
whether
they
would
or
no
;
but
what
was
sufficient
for
both
purposes
,
if
they
would
be
wise
and
honest
,
and
suffer
the
concernments
of
Eternal
Life
to
prevail
with
them
above
their
worldly
Interests
;
and
therefore
there
was
as
much
reason
to
expect
an
Universal
Reformation
,
as
to
expect
that
men
would
not
resist
the
evidence
of
Truth
in
matters
of
the
greatest
concern
to
them
in
the
whole
world
;
but
to
bring
them
to
this
the
Gospel
was
furnished
with
no
irresistible
means
,
but
left
them
under
the
natural
liberty
they
had
before
,
with
a
provision
of
grace
,
that
might
be
resisted
;
and
therefore
it
was
in
it self
likely
that
the
Truth
would
be
opposed
by
some
,
and
corrupted
by
others
,
and
by
many
held
in
unrighteousness
;
that
several
to
whom
it
was
propounded
,
would
not
believe
it
,
and
several
that
believed
it
,
would
not
obey
it
;
and
in
time
,
that
it
would
be
mixed
with
Errors
and
Superstitions
,
and
framed
to
the
designs
of
Ambition
and
Covetousness
;
nay
,
the
better
and
more
Divine
a
Religion
that
of
the
Gospel
is
,
the
more
violently
it
would
be
opposed
by
some
,
and
the
more
certainly
corrupted
by
others
:
So
that
if
we
consider
the
Excellency
of
the
Gospel
,
with
the
Purpose
of
God
not
to
overbear
the
World
into
the
Faith
and
Obedience
of
it
,
by
forcing
the
natural
Liberty
of
men
,
it
had
rather
been
much
more
strange
,
if
it
had
escaped
opposition
and
corruption
,
than
to
have
been
both
opposed
and
corrupted
as
it
hath
:
Thus
our
Blessed
Saviour
himself
,
and
his
Apostles
,
foretold
that
it
would
be
;
Take
heed
lest
no
man
deceive
you
;
for
many
shall
come
in
my
name
,
saying
,
I
am
Christ
,
and
shall
deceive
many
;
many
false
Prophets
shall
arise
,
and
deceive
many
;
and
if
any
one
shall
say
unto
you
,
Lo
here
is
Christ
,
and
there
is
Christ
,
believe
it
not
;
for
there
shall
arise
false
Christs
,
and
false
Prophets
,
and
shall
shew
great
signs
and
wonders
,
insomuch
,
that
if
it
were
possible
,
they
should
deceive
the
very
elect
:
Behold
I
have
told
you
before
.
Thus
he
foretold
how
Christianity
should
be
corrupted
by
Impostures
and
Frauds
:
Again
,
says
he
,
they
shall
deliver
you
up
to
be
afflicted
and
killed
,
and
ye
shall
be
hated
of
all
nations
for
my
names
sake
;
and
then
shall
many
be
offended
,
and
shall
betray
one
another
,
and
shall
hate
one
another
.
Thus
he
foretold
the
violence
that
should
be
used
to
extinguish
the
profession
of
the
Truth
.
Again
,
saith
St.
Paul
,
2
Thes.
2.
There
shall
be
a
falling
away
,
and
the
man
of
sin
shall
come
with
all
deceivableness
of
unrighteousness
in
them
that
perish
,
because
they
received
not
the
Love
of
the
Truth
,
that
they
might
be
saved
.
And
for
this
cause
God
shall
send
them
strong
delusion
,
that
they
should
believe
a
lie
,
that
they
might
all
be
damned
,
who
believed
not
the
Truth
,
but
had
pleasure
in
unrighteousness
.
There
he
foretels
a
fearful
Apostacy
from
the
Purity
and
Simplicity
of
the
Christian
Profession
.
Again
,
says
he
,
2
Tim.
3.1
,
2.
This
know
,
that
in
the
last
days
perillous
times
shall
come
;
For
men
shall
be
lovers
of
their
own
selves
,
covetous
,
boasters
,
proud
,
blasphemers
,
disobedient
to
parents
,
unthankful
,
unholy
,
without
natural
affection
,
trucebreakers
,
false
accusers
,
incontinent
,
fierce
,
despisers
of
those
that
are
good
,
traitors
,
heady
,
highminded
,
lovers
of
pleasure
more
than
lovers
of
God
:
There
he
foretels
a
terrible
corruption
of
manners
:
And
again
1
Tim.
4.1
,
2
,
3.
The
Spirit
speaketh
expresly
,
says
he
,
that
in
the
latter
times
some
shall
depart
from
the
Faith
,
giving
heed
to
seducing
spirits
,
and
doctrines
of
devils
,
speaking
lies
in
hypocrisie
,
having
their
conscience
seared
with
an
hot
iron
,
forbidding
to
marry
,
and
commanding
to
abstain
from
meats
,
which
God
hath
created
to
be
received
with
thanskgiving
of
them
which
believe
and
know
the
Truth
.
Now
lay
all
these
things
together
,
and
here
is
as
plain
warning
,
as
can
possibly
be
given
,
of
most
corrupt
and
degenerate
Times
even
after
Christ's
first
coming
;
and
so
that
is
expresly
foretold
,
which
the
Text
evidently
supposes
:
For
here
would
be
glorious
pretences
to
deceive
,
violence
to
compel
,
and
wicked
examples
to
offend
the
Disciples
of
Christ
.
And
what
provision
hath
our
Lord
left
to
secure
them
from
being
misled
,
where
there
is
so
much
danger
?
They
are
to
attend
to
the
Doctrine
,
which
he
delivered
us
at
first
by
his
Holy
Apostles
,
to
secure
themselves
from
being
deceived
;
they
must
lay
to
heart
the
Promises
of
the
Gospel
to
arm
themselves
against
the
Temptations
of
the
World
,
and
the
power
of
Evil
Examples
;
and
they
are
to
consider
,
that
all
these
things
were
foretold
by
our
Lord
himself
,
and
his
Apostles
,
that
they
might
not
be
scandalized
,
when
they
should
happen
,
nor
be
tempted
to
suspect
,
that
either
Christianity
was
not
of
God
from
the
first
;
or
at
least
,
that
our
Lord
has
neglected
all
care
of
it
since
,
because
it
doth
so
little
good
,
as
yet
,
in
the
world
;
because
it
runs
out
into
so
many
Errors
,
and
because
the
Truth
of
it
is
so
vehemently
opposed
;
for
,
says
our
Saviour
,
Behold
,
I
have
told
you
before
:
But
still
it
is
in
their
power
,
whether
they
will
take
warning
by
such
Predictions
,
and
whether
they
will
guard
themselves
against
Errors
and
Evil
Examples
;
and
therefore
a
very
corrupt
state
of
things
in
the
Christian
World
will
in
all
likelyhood
shake
the
Faith
of
many
believers
,
and
cause
some
to
turn
from
the
holy
commandment
delivered
to
them
,
not
regarding
the
admonitions
of
Christ
and
his
Apostles
before-hand
:
and
so
when
Christ
comes
,
he
will
find
but
little
Faith
upon
the
Earth
;
And
this
is
the
observation
which
in
the
first
place
is
unavoidable
from
the
Text
;
That
even
after
Christ
,
there
would
be
degenerate
Ages
;
for
this
is
plainly
supposed
,
as
the
cause
why
there
would
be
but
little
Faith
found
,
when
he
should
come
to
visit
the
earth
,
for
the
iniquities
and
offences
it
abounds
with
.
The
2.
Supposition
is
,
That
the
Providence
of
our
Lord
would
then
appear
to
set
things
right
,
when
there
was
the
greatest
need
to
interpose
in
behalf
of
his
Church
:
For
whereas
it
is
said
,
When
the
Son
of
man
cometh
,
shall
he
find
faith
on
the
earth
?
it
is
intimated
manifestly
,
that
his
coming
is
then
to
be
expected
,
when
little
Faith
is
to
be
found
amongst
men
;
and
consequently
,
when
scandals
and
temptations
are
so
strong
,
that
it
is
an
hard
matter
to
bear
up
against
them
.
I
have
said
already
,
that
the
evidence
of
Christianity
doth
not
make
all
men
receive
it
;
and
that
the
Power
of
Christianity
doth
not
make
all
that
receive
it
,
wise
and
good
men
;
and
it
is
not
to
be
denied
,
but
that
amongst
Christians
themselves
,
there
are
as
monstrous
Errors
,
and
leud
examples
,
as
ever
there
were
in
the
World
before
Christianity
,
or
as
there
are
now
where
Christianity
is
not
at
all
professed
.
Now
at
this
rate
,
should
the
Lord
of
the
Church
,
our
Lord
Jesus
Christ
,
let
things
go
as
they
would
,
it
would
in
time
come
to
pass
,
that
nothing
of
Christianity
would
remain
in
the
World
,
but
the
name
of
it
,
and
that
for
no
other
purpose
but
to
do
more
hurt
with
it
,
than
could
be
done
without
it
.
But
how
is
it
,
that
Divine
Providence
will
interpose
,
or
according
to
the
expression
of
the
Text
,
that
the
Son
of
man
will
come
,
and
will
make
good
his
Promise
of
being
with
his
Church
to
the
end
of
the
World
;
which
is
never
more
remarkably
fulfilled
,
than
when
he
interposes
in
those
circumstances
,
which
make
men
think
,
that
he
will
not
interpose
,
and
that
he
is
not
at
all
concerned
,
what
becomes
of
the
State
of
Religion
,
or
the
affairs
of
the
Church
?
Because
our
Lord
hath
not
made
the
Gospel
an
irresistible
means
of
convincing
unbelievers
,
and
reforming
wicked
men
,
therefore
it
would
in
time
be
needful
that
in
order
to
the
keeping
up
of
true
Religion
,
and
making
Christians
such
as
they
ought
to
be
,
that
he
,
I
say
,
should
by
his
Providence
correct
his
own
Disciples
,
and
reduce
wretched
mankind
into
an
unavoidable
necessity
of
consideration
,
that
Truth
and
Righteousness
should
not
utterly
fail
from
among
the
Children
of
men
.
When
there
is
the
greatest
danger
of
losing
the
true
profession
of
Christianity
,
our
Lord
will
not
be
wanting
to
maintain
it
:
When
all
Flesh
had
corrupted
their
ways
,
God
came
and
swept
away
mankind
with
a
Floud
,
and
saved
Noah
to
be
the
Father
of
a
new
and
better
Generation
;
When
their
prosperity
had
corrupted
their
ways
,
he
called
Abraham
forth
to
preserve
True
Religion
in
him
,
and
in
his
Family
;
and
these
,
and
the
like
Providences
are
pledges
of
the
same
care
to
interpose
in
behalf
of
Truth
and
righteousness
when
the
Faithful
seem
to
fail
from
among
the
Children
of
men
.
While
God
seems
to
let
the
World
alone
,
and
to
suffer
all
men
to
go
on
in
their
own
ways
,
as
if
he
took
no
notice
of
them
,
nor
were
at
all
concerned
,
what
they
did
,
he
is
all
the
while
trying
and
proving
what
they
are
,
not
indeed
for
his
own
Information
,
for
he
knows
all
things
;
but
for
the
instruction
of
those
that
are
to
come
after
.
If
he
at
every
turn
should
interpose
,
when
we
think
it
needful
,
we
should
very
seldom
know
,
who
are
sincere
,
and
who
are
Hypocrites
;
It
is
very
fit
,
that
it
should
be
sometimes
seen
,
whether
men
are
what
they
pretend
to
be
,
whether
indeed
they
are
concerned
for
that
Truth
,
for
which
they
have
once
pretended
a
mighty
zeal
;
whether
they
are
Governed
by
Conscience
,
as
they
say
,
or
by
mere
Worldly
and
Politick
considerations
;
for
such
discoveries
as
these
are
very
instructing
,
and
serve
for
the
bringing
about
of
much
good
in
the
World
,
and
in
the
Church
;
which
we
may
reasonably
presume
to
be
one
cause
,
why
when
the
Son
of
Man
comes
,
he
will
find
but
little
Faith
upon
the
Earth
,
because
while
he
suffers
the
World
to
go
on
,
as
if
he
minded
it
not
,
he
is
trying
those
that
pretend
to
Faith
,
and
upon
the
Tryal
many
are
discovered
not
to
have
it
.
In
short
,
Divine
Providence
is
so
far
from
being
regardless
of
the
affairs
of
men
,
that
it
then
most
of
all
shows
it self
,
when
men
are
Tempted
to
think
,
that
it
regards
nothing
(
i.
e.
)
when
there
is
but
little
Faith
to
be
found
in
the
Earth
;
and
this
will
be
abundantly
demonstrated
at
the
close
of
all
things
,
that
is
,
at
the
Day
of
Judgment
,
which
will
be
the
most
convincing
act
of
Providence
,
that
ever
was
in
the
World
,
and
one
forerunner
of
it
,
will
be
that
Question
,
Where
is
the
promise
of
his
coming
?
And
now
the
use
of
all
ought
to
be
that
,
which
is
the
declared
intention
of
our
Saviour
in
the
beginning
of
the
Parable
:
And
he
spake
a
parable
to
them
,
to
the
end
,
that
men
ought
always
to
pray
,
and
not
to
faint
:
For
the
true
Ground
of
Prayer
is
Faith
in
the
Providence
,
and
Promises
of
God
;
and
if
there
be
no
time
,
when
these
fail
,
then
ought
men
always
to
pray
,
and
not
to
faint
(
i.
e.
)
they
ought
always
to
depend
upon
God's
Providence
,
they
ought
always
to
believe
his
Promises
,
they
ought
always
to
be
certain
that
their
Prayers
are
heard
,
and
will
turn
to
good
account
for
them
;
that
God
is
gracious
to
all
,
and
much
more
to
them
that
love
and
serve
him
;
and
if
they
do
all
this
,
then
they
will
always
pray
,
and
not
faint
(
i.
e.
)
and
not
be
discouraged
:
And
if
they
ought
always
to
pray
,
then
also
,
when
they
are
most
apt
to
be
discouraged
,
and
when
there
is
but
little
Faith
to
be
found
upon
the
Earth
;
nay
,
then
most
of
all
,
because
when
Temptations
to
unbelief
are
greatest
,
we
should
the
most
of
all
strengthen
our selves
by
recourse
to
God
,
and
dependance
upon
him
.
To
this
Instance
in
Prayer
,
there
are
two
things
must
go
.
1.
A
Stedfast
resolution
to
walk
in
all
the
ways
of
God
,
and
not
to
be
diverted
out
of
them
by
any
Worldly
Interest
whatsoever
:
For
he
can
have
no
Faith
to
go
to
God
,
who
thinks
of
taking
care
for
himself
without
regard
to
his
Duty
to
God
:
A
man
is
not
in
a
condition
to
seek
the
Favour
of
God
,
or
to
commend
his
case
to
him
,
that
contrives
how
to
shift
for
himself
without
him
.
2.
A
perfect
resignation
of
himself
to
the
Will
of
God
;
for
by
this
also
it
is
,
that
a
man
entitles
himself
to
his
Favour
and
Blessing
.
The
most
effectual
way
to
obtain
the
particular
Blessings
we
pray
for
at
any
time
,
if
they
are
such
things
as
may
prove
evil
as
well
as
good
for
us
,
is
to
leave
the
matter
,
after
all
,
to
the
disposal
of
Divine
Providence
;
for
then
if
we
obtain
them
,
we
get
his
Blessing
with
them
too
;
if
we
do
not
,
we
are
sure
to
get
his
Blessing
without
them
,
which
is
the
general
thing
we
pray
for
always
:
With
these
dispositions
we
are
in
a
fit
case
to
present
our
Prayers
to
God
for
Spiritual
Blessings
for
our selves
,
and
for
the
Church
of
Christ
,
which
will
assuredly
come
accompanied
with
Temporal
ones
too
,
if
it
be
best
for
us
,
and
if
God
sees
that
it
is
better
for
his
Church
to
be
prosperous
,
than
to
be
afflicted
in
this
world
;
and
then
it
is
better
so
to
be
,
when
men
are
sufficiently
prepared
for
it
,
by
God's
Correction
,
and
their
own
Repentance
.
Men
ought
therefore
always
to
pray
,
and
not
to
faint
;
for
their
Prayers
thus
qualified
,
will
not
fail
of
obtaining
what
they
ask
;
which
our
Saviour
thought
good
to
illustrate
by
an
example
in
the
Parable
delivered
before
the
Text
,
viz
of
an
unjust
Judge
,
that
neither
feared
God
,
nor
regarded
man
;
who
nevertheless
upon
the
importunity
of
a
Widow
,
did
what
was
right
in
her
case
;
much
more
shall
God
hear
the
Prayers
of
his
faithful
Servants
:
For
,
1.
He
is
the
Just
God
,
and
is
of
himself
ready
to
right
those
that
do
at
any
time
suffer
wrong
.
2.
He
is
also
the
Merciful
God
that
regardeth
men
;
and
when
we
desire
things
of
him
that
are
needful
,
he
is
of
himself
ready
to
grant
what
we
ask
,
or
at
least
,
that
which
is
more
needful
than
what
we
ask
.
3.
Whereas
the
Judge
in
the
Parable
seem'd
to
contemn
the
Poverty
and
Meanness
of
that
Person
,
that
sued
to
him
for
Justice
;
for
which
reason
she
is
represented
here
to
be
a
Widow
,
one
of
a
destitute
Condition
,
that
wanted
a
Patron
to
assert
her
Right
;
God
,
who
is
Just
and
Good
to
all
,
is
particularly
Gracious
to
his
servants
,
and
esteems
them
highly
,
and
no
circumstances
of
meanness
and
distress
,
which
he
suffers
them
to
fall
into
,
can
alter
his
favour
towards
them
;
for
all
which
Reasons
,
if
the
Judge
in
the
Parable
granted
the
Widows
suit
,
merely
because
she
lay
upon
him
,
and
was
troublesome
to
him
,
much
more
will
God
,
to
whom
we
are
never
troublesome
,
when
we
make
our
requests
known
to
him
,
grant
what
we
ask
,
because
he
is
Righteous
and
Gracious
,
and
loveth
and
pitieth
us
,
as
a
father
doth
his
children
.
The
Fourteenth
Sermon
.
AN
ASSIZE-SERMON
,
PREACHED
at
St.
Maries
in
Bury
,
1678.
LEVIT.
XIX
.
12.
Ye
shall
not
swear
by
my
name
falsly
.
THE
Religious
Use
of
an
Oath
,
depends
chiefly
upon
the
Matter
,
and
the
Discharge
.
The
Matter
must
be
worthy
of
that
Obligation
which
an
Oath
implies
;
in
promising
,
it
must
not
be
unlawful
;
that
we
may
Swear
in
Righteousness
,
it
must
not
be
impossible
,
it
must
not
be
trivial
;
and
in
affirming
,
it
must
be
some
Fact
proveable
by
our
own
Testimony
,
that
we
may
Swear
in
Judgment
:
All
which
implies
,
That
we
are
not
to
swear
indeliberately
,
passionately
,
or
commonly
.
The
Discharge
of
an
oath
must
be
answerable
to
the
Obligation
,
which
is
to
Sincerity
of
Intention
,
Fidelity
of
Performance
,
and
the
giving
of
Testimony
exactly
according
to
knowledg
;
and
then
we
Swear
in
Truth
.
All
which
conditions
of
using
an
Oath
religiously
,
are
put
together
by
the
Prophet
Jeremiah
,
c.
4.
v.
2.
And
thou
shalt
swear
,
The
Lord
liveth
,
in
truth
,
in
judgment
,
and
in
righteousness
.
In
Righteousness
,
not
profaning
an
Oath
,
by
making
it
the
bond
of
Iniquity
;
in
Judgment
,
not
exposing
it
to
Contempt
,
by
using
it
rashly
and
improperly
;
and
in
Truth
,
not
violating
the
bond
of
an
Oath
,
by
breaking
Promise
,
or
giving
Testimony
to
a
Falshood
.
Swearing
in
Truth
,
is
that
part
of
the
Religion
of
an
Oath
,
which
I
shall
at
this
time
press
upon
you
,
omitting
the
Consideration
of
what
things
an
Oath
may
be
conversant
about
;
and
that
the
rather
,
because
I
shall
apply
what
I
have
to
say
upon
the
former
Point
,
either
to
such
Oaths
as
fasten
any
Duty
upon
us
,
required
by
the
Laws
;
or
to
Swearing
in
Courts
of
Judicature
,
where
the
end
of
Swearing
,
viz.
the
Judicial
deciding
of
Controversies
,
does
always
make
the
matter
enquired
into
,
worthy
of
so
high
a
Testimony
.
Therefore
have
I
chosen
these
Words
of
God
for
my
Subject
,
Ye
shall
not
swear
by
my
name
falsly
:
A
Law
which
,
if
any
,
is
written
upon
the
very
hearts
of
men
;
and
yet
it
pleased
God
,
that
it
should
be
written
in
our
Bibles
too
:
I
would
to
God
there
were
no
occasion
given
by
the
present
age
,
to
urge
it
in
our
Sermons
,
at
least
in
the
way
of
Complaint
and
Reproof
.
But
since
Perjury
,
Perjury
I
say
,
that
monstrous
sin
,
which
strikes
even
at
the
Majesty
of
God
,
and
betrays
the
Throne
of
the
King
;
which
undermines
the
very
Foundations
of
Religion
and
Justice
;
which
does
most
sensibly
grieve
the
hearts
of
all
good
Christians
,
and
threatens
the
safety
of
every
good
Subject
;
which
does
not
only
work
mischief
to
the
Innocent
,
but
also
damns
the
Guilty
,
almost
without
remedy
.
If
Perjury
,
as
't
is
commonly
said
,
be
grown
the
crying
Sin
of
our
Land
,
and
it
appears
that
the
Penalties
of
the
Law
are
not
terrible
enough
to
prevail
against
it
;
we
are
then
bound
in
Allegiance
to
God
,
in
Loyalty
to
the
King
,
in
Love
to
our
Country
,
in
Charity
to
the
souls
of
men
,
to
bring
in
all
the
assistance
we
can
from
Religion
,
to
expel
this
Fatal
Mischief
,
and
to
remove
this
foul
scandal
from
among
us
,
by
instructing
plainly
,
by
reproving
impartially
,
by
exhorting
and
perswading
most
vehemently
.
In
contribution
to
which
good
end
,
I
beg
your
Patience
while
I
endeavour
to
shew
,
First
of
all
,
Wherein
lies
the
peculiar
Obligation
of
an
Oath
.
Secondly
,
What
are
the
several
ways
of
Violating
this
Obligation
,
or
incurring
the
Crime
of
Perjury
.
Thirdly
,
What
are
the
usual
Temptations
and
Inducements
thereunto
.
Lastly
,
Some
of
the
Fearful
Aggravations
that
belong
to
the
sin
.
That
an
Oath
induces
the
utmost
obligation
to
speak
the
Truth
,
is
confessed
by
general
Practice
,
which
has
made
,
or
rather
received
it
to
be
the
end
of
Controversie
:
For
if
a
man
could
be
obliged
yet
more
deeply
than
by
swearing
,
surely
the
final
resort
would
not
be
had
to
an
Oath
;
if
any
thing
could
confirm
a
Testimony
more
assuredly
,
which
is
in
our
Power
,
this
should
not
be
the
last
Confirmation
:
Therefore
let
it
be
considered
,
that
the
very
end
of
an
Oath
implies
a
peculiar
obligation
to
discharge
it
truly
;
for
the
greater
that
trust
is
,
which
I
cause
another
to
repose
in
me
,
the
greater
treachery
I
am
guily
of
,
if
I
then
deceive
him
.
But
if
the
end
of
an
Oath
obliges
men
not
to
swear
falsly
,
much
more
does
the
nature
of
it
.
With
very
good
reason
may
an
Oath
be
rested
in
as
the
highest
security
that
men
can
offer
for
their
Honesty
and
Truth
:
For
the
nature
of
an
Oath
consists
in
this
,
That
it
is
an
appeal
to
God
as
to
the
Witness
of
Truth
,
and
the
Avenger
of
Falshood
,
for
the
Confirmation
of
our
own
Testimony
.
1.
God
is
appealed
to
as
a
Witness
;
he
who
is
the
God
of
Truth
and
Knowledg
,
the
faithful
and
infallible
Witness
of
every
thought
and
action
;
he
whose
Testimony
alone
,
needs
not
to
be
confirmed
by
any
other
,
since
for
him
only
it
is
naturally
and
eternally
impossible
to
deceive
or
to
be
deceived
:
I
ought
never
to
lye
or
dissemble
,
or
break
my
Word
,
because
I
know
my self
always
to
be
in
the
Presence
of
God
:
This
ought
to
restrain
me
from
being
guilty
of
Falshood
at
any
time
,
that
I
am
within
the
sight
and
hearing
of
the
God
of
Truth
:
But
most
of
all
am
I
bound
to
be
sincere
,
when
I
have
appealed
to
him
as
present
,
for
the
confirmation
of
what
I
say
.
It
is
a
grief
to
a
good
man
to
hear
a
lye
told
to
his
face
;
but
if
the
lyar
should
call
him
to
witness
his
falshood
,
this
he
would
take
in
foul
scorn
,
and
with
greatest
indignation
:
And
what
an
height
of
impudence
must
it
needs
be
,
to
put
the
like
affront
upon
God
himself
,
by
appealing
to
his
knowledg
for
our
unrighteousness
,
in
a
matter
wherein
we
deal
falsly
?
What
is
this
,
but
to
impute
our
own
baseness
and
falshood
,
to
his
most
Holy
Majesty
;
and
to
do
what
is
in
us
,
to
make
him
a
liar
like
unto
our selves
?
2.
God
is
not
only
called
upon
as
the
Witness
of
Truth
when
we
swear
,
but
also
as
the
Avenger
of
Falshood
:
And
indeed
't
is
the
adding
of
this
which
makes
an
Appeal
to
God's
Testimony
by
Invocation
,
a
most
forcible
Obligation
to
Truth
,
and
the
utmost
Security
which
we
can
offer
for
the
same
.
When
we
pretend
that
there
is
a
man
present
who
knows
that
to
be
true
which
we
affirm
,
it
would
be
superfluous
to
wish
that
he
were
revenged
of
us
,
if
it
be
not
true
,
because
he
may
be
called
forth
openly
to
attest
the
Truth
,
or
discover
the
Falsehood
of
what
we
say
.
Where
the
Witness
is
visible
,
and
the
Testimony
credible
,
it
is
sufficient
to
appeal
to
his
knowledg
only
.
But
when
God
is
taken
to
witness
by
us
,
there
is
no
voice
or
sensible
appearance
,
by
which
he
does
either
confirm
or
disown
the
matter
.
What
is
it
then
which
makes
an
appeal
to
God
,
the
silent
and
invisible
Witness
,
to
be
of
greater
force
to
oblige
our selves
,
and
confirm
others
,
that
we
speak
the
truth
?
What
is
it
but
this
,
that
we
do
appeal
to
his
Justice
,
as
well
as
his
Knowledg
,
and
call
the
Vengeance
of
the
Almighty
down
upon
our
heads
,
if
he
discerns
any
Falsehood
and
deceit
in
our
Testimony
?
And
't
is
impossible
that
any
obligation
to
speak
the
truth
,
or
to
discharge
a
trust
,
should
be
greater
than
this
,
That
if
we
are
now
guilty
of
lying
or
unfaithfulness
,
we
do
not
only
consent
,
but
desire
that
the
Indignation
and
Curse
of
God
may
fall
upon
us
.
I
do
not
think
that
the
invoking
of
Divine
Vengeance
,
if
we
swerve
from
the
Truth
,
is
only
consequent
upon
Swearing
,
according
to
the
Opinion
of
some
Learned
men
,
but
also
that
it
belongs
to
the
very
Essence
of
an
Oath
;
for
that
should
seem
to
be
essential
to
it
,
which
if
it
were
removed
,
the
fear
of
Perjury
would
be
taken
away
with
it
:
But
no
man
doubts
that
appealing
to
God
as
a
Judg
,
is
implied
in
appealing
to
him
as
a
Witness
:
Hence
it
is
,
that
the
Septuagint
sometimes
useth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Curse
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
Oath
.
Said
Abraham
to
his
Servant
,
Gen.
24.41
.
Thou
shalt
be
free
from
this
my
Oath
:
But
the
Septuagint
render
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thou
shalt
be
free
from
this
my
Curse
.
And
this
is
that
meaning
of
an
Oath
,
which
is
well
exprest
both
by
the
Forms
and
Rites
of
Swearing
used
amongst
us
,
the
common
Form
being
this
,
So
help
ye
God
;
to
which
the
Party
Sworn
,
gives
his
Assent
by
laying
his
Hand
upon
the
Holy
Gospel
,
and
kissing
it
;
all
which
is
as
much
as
if
he
had
said
,
If
I
falsify
,
let
me
have
no
part
in
the
Grace
and
Mercy
of
God
,
and
in
the
Blood
of
Christ
;
may
I
be
accursed
in
this
World
,
and
let
my
name
be
blotted
out
of
the
Book
of
Life
.
And
is
there
not
good
reason
then
,
why
an
Oath
should
be
,
as
the
Apostle
speaks
of
it
,
the
end
of
Controversie
,
since
of
all
other
Obligations
to
Truth
,
this
plainly
is
the
strongest
;
and
if
a
man's
Conscience
will
not
be
held
by
this
,
it
will
be
held
by
nothing
.
Thus
much
concerning
the
Sacred
Obligation
of
an
Oath
.
I
proceed
to
shew
how
many
ways
it
may
be
violated
,
and
the
Guilt
of
Perjury
incurr'd
.
It
is
usually
said
,
That
an
Oath
is
either
Promissory
,
or
Assertory
;
but
I
think
,
that
in
strictness
,
every
Oath
includes
a
Promise
,
even
the
Assertory
Oath
,
by
which
a
man
binds
himself
to
declare
what
he
knows
concerning
some
matter
of
Fact
,
past
or
present
;
for
this
Oath
includes
a
Promise
of
declaring
the
truth
concerning
it
,
only
the
Promise
and
Performance
are
so
close
to
each
other
,
that
they
can
hardly
be
distinguish'd
;
whereas
the
Obligation
of
those
Oaths
we
call
Promissery
,
continues
for
some
considerable
time
to
come
.
These
Oaths
are
mostly
taken
out
of
Courts
of
Judicature
,
such
as
the
Oaths
of
subordinate
Magistrates
,
to
execute
the
Laws
honestly
,
and
to
administer
Justice
impartially
;
of
the
Members
of
a
Society
or
Corporation
,
to
observe
the
Rules
,
and
vindicate
the
Rights
of
the
same
;
of
inferior
Officers
,
such
as
Church-wardens
and
Constables
,
to
present
Offenders
,
and
execute
their
Offices
according
to
Law
;
finally
,
of
Subjects
,
to
vield
true
Allegiance
,
and
Faithful
Subjection
to
the
King.
Such
Oaths
as
these
,
are
directly
violated
two
ways
.
First
,
If
there
be
not
an
honest
Intention
at
the
time
of
Swearing
.
2.
If
there
be
not
a
faithful
Performance
afterwards
:
For
a
Promise
has
a
double
aspect
,
both
upon
the
present
Intention
,
and
the
future
Performance
;
he
that
makes
a
Promise
,
which
at
the
same
time
he
intends
not
to
perform
,
is
guilty
of
lying
;
and
though
he
intends
at
first
,
yet
if
he
willingly
neglects
the
Performance
afterwards
,
he
hath
broken
his
Word
;
therefore
if
the
Promise
was
made
under
Oath
,
he
is
forsworn
in
either
case
;
and
if
he
was
false
in
both
,
he
is
guilty
of
a
double
act
of
Perjury
;
nay
,
though
the
Oath
were
but
one
,
yet
his
Perjuries
may
be
many
;
for
so
long
as
those
Circumstances
remain
,
in
which
the
Oath
binds
him
,
every
wilful
omission
of
performing
the
tenor
of
his
Promise
,
is
contrary
to
his
Oath
,
and
consequently
a
new
violation
of
it
;
so
often
as
he
fails
,
so
often
he
is
forsworn
,
as
truly
so
often
,
as
if
he
had
every
time
before
each
guilty
Failure
,
taken
the
same
Oath
which
he
bound
himself
withal
at
first
.
Thou
mayest
be
sworn
once
for
all
the
year
,
or
for
all
thy
life
;
but
there
is
no
such
matter
as
being
forsworn
once
for
all
,
as
vain
people
talk
;
for
by
disobeying
thy
Superior
,
suppose
thou
hast
done
contrary
to
thy
Oath
yesterday
,
that
was
one
perjury
;
and
shouldst
thou
do
the
like
to
morrow
,
that
would
be
another
.
If
thou
art
under
a
Promise
confirmed
by
Oath
,
but
not
under
the
restraint
of
the
Fear
of
God
,
thou
mayest
bind
one
Curse
fast
upon
thy
Head
with
another
,
and
seal
them
with
a
third
,
and
go
on
to
treasure
up
Wrath
against
the
Day
of
Wrath.
In
Courts
of
Judicature
,
Perjury
is
incurr'd
,
when
false
Witness
is
given
in
upon
Oath
;
i.
e.
either
when
a
man
swears
that
to
be
true
,
which
he
knows
to
be
false
;
or
that
he
is
certain
of
a
matter
,
whereof
he
is
uncertain
;
or
that
he
declares
the
utmost
of
his
knowledg
concerning
a
Fact
,
when
yet
he
conceals
any
part
thereof
.
In
this
last
case
,
the
Witness
is
forsworn
as
plainly
,
as
in
the
two
former
;
for
his
Oath
is
to
give
in
Evidence
not
only
the
Truth
,
and
nothing
but
the
Truth
;
but
likewise
the
whole
Truth
,
in
answer
to
such
Questions
as
the
Court
shall
put
to
him
;
therefore
the
Witness
is
not
clear
from
Perjury
,
merely
by
saying
nothing
but
what
is
true
,
touching
the
matter
in
question
,
if
in
favour
to
either
side
he
conceals
so
much
as
any
one
Circumstance
in
his
Answers
and
Depositions
,
which
he
knows
would
alter
the
Case
:
What
can
be
plainer
?
He
that
swears
to
declare
the
whole
Truth
,
is
forsworn
if
he
does
it
not
;
and
he
surely
does
it
not
,
who
declares
it
in
part
only
.
Moreover
,
a
Witness
may
incur
the
guilt
of
Perjury
,
by
endeavouring
to
blind
the
Evidence
with
deceitful
shuffling
answers
,
instead
of
declaring
what
he
knows
,
in
plainness
and
simplicity
of
speaking
;
for
tho
the
Court
by
multiplying
questions
,
may
screw
out
the
Truth
at
last
,
yet
he
has
not
discharg'd
his
Oath
,
which
obliged
him
not
only
to
an
actual
and
final
discovery
of
the
Truth
,
but
to
an
honest
intention
of
so
doing
;
and
't
is
very
plain
,
that
he
intends
not
the
Truth
should
be
discovered
,
who
darkens
and
hides
it
as
much
as
he
can
.
Much
less
can
his
Oath
be
discharged
by
the
help
of
Equivocation
,
and
Mental
Reservations
,
which
being
of
no
force
to
save
a
Lye
,
are
much
less
able
to
excuse
from
Perjury
.
The
Oath
of
the
Jury
being
a
Promissory
Oath
,
to
bring
in
a
Verdict
according
to
Evidence
,
their
Oath
may
be
doubly
violated
,
as
was
now
observed
,
by
not
intending
so
to
do
,
and
by
not
doing
of
it
.
If
any
one
of
the
Jury
be
prepossess'd
in
favour
of
one
side
,
intending
,
be
the
evidence
what
it
will
,
to
use
all
his
interest
with
the
rest
,
in
favour
of
that
;
that
man
,
I
say
,
is
Perjur'd
as
soon
as
ever
he
is
sworn
;
he
has
sworn
falsly
,
though
perhaps
he
be
over-ruled
,
and
an
honest
Verdict
be
brought
in
at
last
.
Again
,
if
any
of
them
intend
honestly
at
first
,
but
are
afterward
wrought
to
conspire
in
a
Verdict
contrary
to
the
Evidence
,
they
have
violated
their
Oath
at
last
.
Nay
,
a
corrupt
Jury
is
guilty
of
perjury
in
another
respect
,
since
they
swear
against
that
very
temptation
which
misleads
them
;
they
are
to
bring
in
a
Verdict
according
to
the
proof
of
the
fact
;
whereas
they
make
it
according
as
they
are
inclined
to
the
Parties
;
and
yet
they
are
sworn
,
not
to
swerve
from
the
Truth
,
for
Fear
,
Hatred
,
Favour
,
or
Affection
.
But
farther
;
one
man
may
be
guilty
of
the
violation
of
another
man's
Oath
;
he
that
suborns
a
false
Witness
,
is
before
God
,
guilty
of
his
Perjury
;
yea
,
if
he
does
so
much
as
tempt
a
Witness
to
be
false
;
for
tho
he
himself
is
not
actually
sworn
,
yet
he
designs
that
an
Oath
should
be
broken
.
God
hath
said
,
Thou
shalt
swear
in
truth
;
he
in
effect
says
,
Thou
shalt
not
do
so
;
and
therefore
if
he
prevails
,
he
is
at
once
guilty
of
the
false
Witness
,
his
breaking
that
Law
of
God
,
and
likewise
of
his
own
contradicting
it
,
which
is
every
whit
as
bad
;
and
there
is
this
Circumstance
rendring
the
Perjury
more
displeasing
to
God
,
That
two
men
are
guilty
of
violating
one
Oath
.
The
case
is
the
same
in
tampering
with
Juries
,
to
possess
them
beforehand
with
favour
or
disaffection
to
either
of
the
Parties
;
for
what
is
this
,
but
to
perswade
them
to
Perjury
?
that
is
,
to
give
their
Verdict
with
respect
to
persons
,
and
not
with
regard
to
the
Evidence
.
And
I
do
not
see
,
but
they
who
are
to
Impannel
Juries
,
are
likewise
guilty
of
the
Violation
of
other
mens
Oaths
,
if
in
any
Case
depending
,
they
return
Jurors
whose
Interest
and
Affection
they
believe
will
carry
them
to
favour
the
side
befriended
by
their
own
wishes
;
for
though
they
may
chuse
whether
they
will
be
forsworn
,
yet
he
that
returns
'em
had
a
mind
that
they
should
,
rather
than
the
Cause
should
miscarry
on
that
side
to
which
he
is
partial
himself
.
Lastly
,
Whoever
in
behalf
of
a
Client
,
puts
words
into
the
mouth
of
a
slow
Country
Witness
,
while
he
is
giving
his
Testimony
,
by
which
the
Witness
means
one
thing
,
and
he
another
,
by
this
means
perverting
the
Evidence
,
while
the
poor
man
perceives
it
not
;
he
does
not
only
directly
offend
against
the
end
of
swearing
,
which
is
the
discovery
of
the
Truth
,
but
before
God
he
is
as
guilty
of
the
Violation
of
an
Oath
as
the
honest
Witness
would
have
been
,
had
he
knowingly
used
the
same
subtilty
in
giving
Testimony
,
which
was
indeed
but
practic'd
upon
him
.
And
thus
much
concerning
the
usual
ways
,
direct
or
indirect
,
by
which
an
Oath
may
be
violated
;
it
being
requisite
to
touch
upon
them
at
least
,
that
what
remains
to
be
said
,
may
find
us
prepared
for
particular
Application
.
As
to
the
Inducements
to
Perjury
,
which
was
the
Third
Subject
propounded
,
there
is
no
doubt
but
every
sin
which
preys
upon
the
Conscience
,
does
form
the
mind
more
or
less
into
some
disposition
to
this
,
the
blackest
of
them
all
;
every
thing
enclines
to
it
,
which
lessens
the
Sense
of
Religion
,
and
the
Fear
of
offending
God
:
The
prevalency
of
any
lust
,
especially
of
Ambition
and
Revengefulness
,
animates
men
to
break
loose
from
all
the
most
sacred
bonds
that
should
restrain
them
from
gratifying
their
inordinate
appetites
.
Again
,
Partiality
grounded
upon
Prejudice
and
Interest
,
upon
Envy
and
Covetousness
,
has
been
the
cause
of
many
Perjuries
;
in
most
questions
concerning
Rents
and
Tythes
,
every
body
is
ready
to
say
how
the
Case
is
like
to
go
.
But
when
all
is
said
,
there
is
nothing
in
this
our
Age
has
made
such
foul
work
in
swearing
,
as
Faction
has
done
;
that
combination
of
Covetousness
,
Pride
and
Ambition
,
of
Envy
,
Hatred
and
Malice
,
united
and
made
fast
together
,
under
Hypocrisy
.
Any
one
of
these
singly
by
it self
,
leads
to
Perjury
;
but
when
they
all
conspire
they
drive
on
to
it
,
without
opposition
.
Another
inlet
to
the
violation
of
Oaths
,
is
the
Practice
of
Common
Swearing
;
he
that
will
call
God
to
witness
Trifles
,
by
degrees
loseth
the
Reverence
of
an
Oath
,
and
is
within
a
little
of
calling
him
to
witness
falshood
,
I
mean
upon
Solemn
Oath
;
for
't
is
not
to
be
doubted
,
that
the
Customary
Oaths
of
Conversation
,
make
the
Swearer
guilty
of
frequent
Perjuries
,
when
he
thinks
not
of
it
;
but
if
he
swears
in
truth
,
before
a
Court
of
Judicature
,
against
his
Interest
or
Affection
,
we
are
to
thank
his
Generosity
for
it
,
and
not
the
respect
he
has
for
an
Oath
.
Otherwise
,
he
that
Swears
commonly
and
rashly
,
will
upon
any
considerable
Temptation
Swear
falsly
with
deliberation
.
In
a
word
,
such
are
the
Inducements
and
Occasions
of
Perjury
,
that
perhaps
it
were
to
be
wished
that
the
manner
of
administring
Oaths
,
were
in
all
places
a
little
more
awful
,
and
solemn
than
it
is
,
to
strike
into
those
men
some
reverence
of
an
Oath
,
and
fear
of
Perjury
,
who
bring
nothing
of
it
along
with
them
.
Indeed
,
the
most
effectual
way
to
prevent
false
Swearing
,
would
be
to
consider
the
heinous
Aggravations
of
the
Sin
,
some
of
which
in
the
last
place
I
shall
now
represent
.
We
know
that
sincerity
in
speaking
of
the
Truth
,
and
keeping
ones
Promise
,
is
every
man's
Duty
,
whether
he
be
Sworn
or
not
.
The
natural
Obligation
we
lye
under
to
be
true
and
faithful
to
our
Word
,
is
so
strong
and
so
sensible
,
that
every
Man
is
asham'd
to
be
found
in
a
lye
.
But
whoever
is
known
to
be
a
common
falsifier
of
his
Word
,
and
so
given
to
Deceit
,
that
he
is
not
to
be
trusted
,
let
him
be
endued
with
never
so
many
considerable
and
useful
Parts
besides
,
that
shall
be
sure
to
ruin
his
Reputation
.
Insincerity
is
so
foul
a
Stain
,
that
no
good
quality
can
wipe
it
out
;
and
this
shews
that
there
is
a
strong
Obligation
to
trust
,
common
to
all
Mankind
;
wherefore
this
must
needs
be
one
heinous
Circumstance
of
Perjury
,
That
when
the
sacred
Bond
of
an
Oath
,
is
once
violated
,
the
perjur'd
Person
is
guilty
of
breaking
that
Faith
and
Truth
,
which
was
a
natural
Duty
before
.
But
sincerity
is
still
more
a
Duty
,
when
my
Testimony
is
required
in
order
to
publick
Peace
and
Justice
.
All
Men
have
right
to
be
truly
dealt
with
,
much
more
the
Magistate
,
by
whom
I
am
protected
most
of
all
,
when
he
requires
it
in
order
to
the
doing
of
Justice
,
or
the
securing
of
Government
.
It
is
then
my
Duty
to
the
Magistrate
,
't
is
my
Duty
to
my
Neighbour
,
't
is
my
Duty
to
my
Countrey
,
to
speak
the
Truth
clearly
and
honestly
;
and
if
I
promise
any
thing
,
to
discharge
it
faithfully
.
The
discharge
of
thy
Office
which
thou
art
Sworn
to
execute
,
is
both
requisite
for
the
publick
Good
,
and
requir'd
by
just
Authority
;
if
thou
hadst
not
so
much
as
promised
it
,
thou
hadst
been
still
obliged
to
the
same
,
in
obedience
to
thy
Superior
,
in
Love
to
thy
Country
.
If
thou
hadst
been
barely
required
to
give
thy
Testimony
in
Court
;
yet
,
even
without
Oath
or
Promise
,
thou
wert
greatly
bound
to
Truth
;
because
the
telling
of
a
lye
in
this
Case
,
were
impudent
undutifulness
to
the
Judge
,
and
manifestly
injurious
to
thy
Neighbour
.
In
like
manner
,
a
Verdict
should
be
according
to
the
Evidence
,
if
it
were
only
for
this
,
that
a
Controversy
might
be
righteously
decided
,
instead
of
establishing
some
instance
of
Iniquity
by
a
Law.
This
therefore
is
a
farther
Aggravation
of
the
Sin
of
Perjury
in
all
these
Cases
,
That
the
Oath
which
is
violated
,
did
not
only
bind
to
that
sincerity
,
which
is
the
Duty
of
all
Men
every
where
;
but
to
that
Truth
,
which
was
particularly
demanded
by
the
Magistrate
,
which
was
to
be
an
instrument
of
Justice
and
publick
Security
,
which
was
necessary
for
the
preventing
of
Wars
,
and
the
doing
of
right
.
But
these
are
light
Aggravations
in
Comparison
to
those
that
arise
from
the
nature
and
particular
Obligation
of
an
Oath
it self
.
At
least
,
they
will
receive
great
weight
from
these
,
as
you
shall
see
presently
.
'T
is
an
excess
of
impious
boldness
,
to
worship
God
with
a
lye
at
the
Tongues
end
;
but
Swearing
is
an
act
of
Worship
.
Thou
shalt
worship
the
Lord
thy
God
,
and
swear
by
his
Name
.
Swearing
is
a
direct
acknowledgment
of
the
Divine
Attributes
;
and
to
Swear
falsely
,
must
needs
be
as
bad
as
making
long
Prayers
to
devour
Widows
houses
.
But
he
that
Swears
,
does
not
barely
worship
God
,
he
takes
him
to
witness
in
his
behalf
too
,
so
the
forsworn
Man
calls
him
to
attest
a
Lye.
To
imagine
the
wickedness
of
this
,
what
would
you
think
of
a
Man
,
who
should
appeal
to
some
worthy
Person
,
for
the
truth
of
a
matter
,
which
he
is
sure
the
Gentleman
knows
to
be
a
lye
?
Farther
,
what
if
he
should
dare
to
appeal
to
the
Judge
himself
,
or
to
the
whole
Court
of
Judicature
,
tho
he
knew
that
every
one
there
would
utterly
deny
it
;
however
,
that
they
would
not
confess
it
without
being
Liars
like
unto
himself
?
But
this
is
a
shameless
insolence
,
that
no
Man
ever
ventured
upon
.
What
think
you
then
of
him
that
Appeals
to
God's
Testimony
for
the
credit
of
a
Lye
?
To
the
Testimony
of
God
,
I
say
,
who
is
infinitely
greater
,
and
to
be
had
in
more
Reverence
,
than
the
most
venerable
Assemblies
of
Men.
When
we
are
guilty
of
other
Sins
,
we
sneak
away
from
the
thoughts
of
God.
The
Drunkard
,
and
the
Adulterer
,
and
the
Thief
,
are
asham'd
and
afraid
to
think
there
is
so
great
a
Witness
of
their
Crimes
;
and
in
Comparison
to
the
false
Swearer
,
they
retire
with
some
sort
of
Modesty
from
his
Presence
,
hiding
him
from
themselves
at
least
,
tho
they
cannot
hide
themselves
from
him
.
'T
is
only
the
forsworn
Wretch
,
that
must
of
necessity
Sin
without
any
shamefac'dness
;
that
tells
a
Lye
to
the
very
Face
of
God
,
and
desires
him
to
observe
it
,
and
be
the
witness
of
his
own
dishonour
.
And
yet
a
more
desperate
degree
of
Wickedness
is
implied
in
Perjury
than
this
,
and
that
because
an
Oath
is
an
Appeal
to
God's
Justice
.
For
the
Swearer
by
consenting
to
fall
under
the
Rigour
of
Justice
,
unless
he
deals
uprightly
,
as
far
as
in
him
lies
,
he
calls
himself
off
by
Perjury
from
any
Appeal
to
Mercy
afterward
.
By
other
Sins
we
make
an
ill
use
of
the
Mercy
of
God
;
but
by
this
,
we
set
it
at
defiance
.
The
perjur'd
Man
deprives
himself
,
as
much
as
he
can
,
of
the
last
hope
of
Sinners
,
who
though
they
put
many
affronts
upon
the
rest
of
God's
Attributes
,
yet
study
to
keep
a
reserve
in
his
Goodness
and
Compassion
;
but
he
throws
himself
,
according
to
his
own
Will
and
Consent
,
into
the
hands
of
Divine
Justice
,
and
its
utmost
Severity
.
Yet
farther
,
through
all
these
Obstacles
does
the
false
Swearer
make
his
way
,
that
he
may
come
to
pervert
Justice
and
Equity
.
A
Man
should
be
horribly
afraid
at
the
thought
of
so
much
Impiety
,
if
his
end
were
to
help
the
Fatherless
and
Widow
,
and
to
save
the
Poor
from
wrong
,
or
to
secure
his
Country
out
of
danger
;
but
how
much
more
,
when
he
hunts
for
the
precious
Life
,
when
he
betrays
the
Simple
,
and
protects
the
Crafty
,
or
serves
the
designs
of
Faction
or
Oppression
?
For
I
should
guess
that
Forswearing
is
never
practic'd
,
but
upon
the
Wrong
side
,
at
least
,
that
't
is
called
in
very
rarely
,
in
comparison
,
to
assist
the
Right
.
'T
is
the
unjust
Man
that
seeks
to
defend
himself
by
artificial
delays
,
by
indirect
Proceedings
,
and
at
a
dead
lift
by
downright
Perjuries
;
while
the
Righteous
trusts
to
the
Honesty
of
his
Cause
,
and
the
Wisdom
of
the
Judg
,
and
the
Providence
of
God.
But
if
I
should
be
mistaken
in
this
,
if
Forswearing
should
be
more
ordinary
then
I
imagine
,
even
on
the
Right
side
;
surely
it
must
be
,
because
't
is
so
common
on
the
Wrong
,
that
nothing
is
believ'd
to
be
safe
without
it
.
Behold
then
,
what
horrible
Confusion
it
makes
in
the
World
,
while
it
confounds
Right
and
Wrong
,
Truth
and
Falshood
,
Justice
and
Injustice
,
blotting
out
the
clearest
Characters
,
by
which
they
can
be
distinguisht
from
one
another
in
Courts
of
Judgment
.
'T
is
this
,
which
levels
an
Honest
Cause
with
the
Unjust
one
that
is
advanced
against
it
;
nay
,
which
creates
Confidence
of
Success
in
the
Oppressor
,
and
fills
the
good
Man
,
who
dares
not
be
damn'd
,
with
Mistrust
and
Fear
.
It
is
this
,
which
makes
the
fortune
of
Verdicts
as
uncertain
,
as
that
of
Arms
;
and
gives
Courage
to
the
Villain
to
wage
Law
with
the
Innocent
;
it
robs
Virtue
of
much
of
its
Defence
and
Security
in
this
World
,
and
puts
Power
into
the
hands
of
the
Malicious
,
and
affords
Protection
to
the
Murderer
,
and
the
Traytor
.
The
detestable
Effects
thereof
in
the
present
Life
,
cannot
be
described
,
but
by
the
Cries
of
the
Oppressed
,
the
Sighs
of
Orphans
,
the
Tears
of
Widows
,
the
Ruin
of
Families
,
and
the
Shedding
of
innocent
Blood.
And
tho
every
man
that
dares
be
Forsworn
,
has
not
arriv'd
thus
far
in
doing
mischief
,
yet
he
only
wanteth
a
gainful
Opportunity
,
or
an
unlucky
Provocation
,
and
then
a
Devil
to
put
it
into
his
head
.
To
conclude
,
What
should
I
say
farther
,
to
enkindle
your
Zeal
against
a
Sin
already
swell'd
into
so
vast
a
bigness
,
but
this
,
That
so
far
as
it
prevails
,
it
is
always
likely
to
intercept
between
us
,
and
the
most
happy
Influence
of
the
Honourable
Judges
,
when
they
come
to
us
full
of
the
invaluable
Blessings
of
Government
;
they
in
whom
good
Subjects
,
and
wronged
Innocents
expect
to
meet
with
powerful
Patrons
,
while
none
but
the
Criminal
and
Seditious
shrinks
away
with
Shame
and
Fear
;
who
to
the
State
bring
along
with
them
Peace
,
by
deciding
our
Controversies
;
and
Plenty
,
and
Honour
,
and
Safety
,
by
enforcing
Obedience
to
the
Laws
:
Who
to
the
Church
bring
the
Securities
of
her
Patrimony
and
Rights
,
making
the
Benefits
of
their
Justice
to
bear
good
proportion
with
the
Authority
of
their
Commission
,
which
they
have
received
not
only
from
the
King
,
but
by
him
from
God
,
who
are
the
faithful
Dispensers
of
the
Justice
of
the
King
,
and
the
most
welcome
Messengers
of
his
Love
and
Care
for
the
People
:
Who
from
the
Soveraign
convey
Life
and
Spirit
,
through
the
whole
Body
of
the
Nation
,
returning
the
same
in
grateful
Loyalty
and
Duty
from
his
Subjects
,
and
in
their
Blessings
and
Prayers
for
the
Establishment
of
the
Throne
.
Should
we
not
all
conspire
to
remove
every
hindrance
of
such
Advantages
as
these
,
which
being
rightly
considered
,
seem
to
be
no
less
desirable
,
necessary
and
universal
,
than
the
refreshing
showers
,
and
the
return
of
fruitful
Seaons
.
But
than
Perjury
,
nothing
does
more
fatally
intercept
the
Communication
of
those
excellent
Benefits
;
than
Perjury
,
I
say
,
which
can
obstruct
Justice
in
its
very
Course
,
and
baffle
the
most
solemn
Preparation
for
it
,
even
when
the
Judge
is
present
,
when
the
Court
is
set
,
when
the
matter
is
opened
,
when
all
things
are
ready
for
impartial
Proceedings
,
when
the
Injur'd
is
arrived
to
the
height
of
his
hopes
,
and
the
evil
Doer
is
almost
faln
into
the
hands
of
Justice
.
To
sum
up
all
;
The
man
who
dares
be
Forsworn
,
is
one
whom
neither
a
natural
Sense
of
Good
and
Evil
,
nor
Duty
to
the
Magistrate
,
nor
Love
to
his
Country
,
nor
Justice
to
his
Neighbour
,
nor
Compassion
to
the
Miserable
,
nor
the
Presence
of
the
Judg
,
nor
the
Presence
of
God
,
nor
an
Appeal
to
his
Knowledg
,
nor
an
Appeal
to
his
Justice
,
and
the
fear
of
damning
himself
by
his
own
Sentence
,
can
retain
from
Lying
,
and
breach
of
his
Word
.
We
can
hardly
think
that
such
a
Wretch
as
this
,
is
fit
to
live
upon
the
face
of
the
Earth
.
But
shall
he
then
ever
ascend
into
God's
holy
hill
?
Shall
he
ever
come
into
the
Portion
of
the
Righteous
?
How
tender
are
thy
Mercies
,
O
God
,
who
art
yet
willing
to
accept
even
of
his
Repentance
;
who
hast
yet
suspended
the
most
deserved
Execution
of
his
own
Sentence
against
himself
,
and
left
him
under
some
possibility
of
Forgiveness
.
In
conformity
to
which
great
Example
we
pray
,
that
he
may
be
snatcht
as
a
Brand
out
of
the
Fire
,
and
through
a
great
Repentance
,
escape
the
Damnation
of
Hell.
Now
to
the
most
Gracious
and
Sacred
Majesty
of
the
infinite
Good
God
,
be
ascribed
all
Honour
and
Blessing
for
evermore
.
The
Fifteenth
Sermon
.
A
SERMON
Preach'd
at
WINDSOR
,
Before
the
PRINCESS
of
Denmark
.
GEN.
V.
24.
And
Enoch
walked
with
God
,
and
he
was
not
,
for
God
took
him
.
IN
these
words
there
are
two
things
expressed
.
1.
The
Character
of
Enoch
,
that
he
walked
with
God.
2.
The
manner
of
his
end
in
this
World
,
that
he
was
not
,
for
God
took
him
.
Both
which
points
I
intend
to
consider
,
and
then
to
show
how
we
may
make
such
Considerations
profitable
to
our selves
.
1.
Concerning
his
Character
;
we
may
observe
,
that
it
was
given
to
none
of
his
Predecessors
;
from
which
we
must
not
conclude
that
none
of
them
were
good
men
,
but
only
that
he
excelled
the
rest
.
In
so
very
short
an
account
of
the
Patriarchs
before
the
Flood
,
as
we
have
in
this
History
,
wherein
little
more
is
reported
of
them
,
but
their
Names
and
their
Age
,
to
have
it
said
of
one
them
,
that
he
walked
with
God
,
and
but
of
one
,
is
a
reasonable
intimation
,
that
he
excelled
in
Godliness
and
Virtue
;
And
this
appears
farther
,
in
that
God
translated
him
,
which
of
it self
implies
that
he
had
arrived
to
great
perfection
.
But
to
walk
with
God
is
the
Character
of
all
Persons
,
that
are
truly
Holy
and
Good
,
though
it
agrees
more
eminently
to
some
than
to
others
;
as
it
did
to
Enoch
,
more
than
to
all
his
Predecessors
.
As
for
the
expression
,
it
is
figurative
,
but
yet
very
plain
;
for
Walking
doth
in
this
place
,
as
in
many
more
,
signifie
the
general
Course
and
Tenour
of
a
mans
Life
;
and
therefore
walking
with
God
is
a
lively
expression
of
his
doing
those
things
,
which
are
well
pleasing
to
God
;
as
if
in
every
step
of
his
passage
through
this
World
,
he
had
God
so
present
with
him
,
as
to
see
him
with
his
bodily
eyes
:
which
Meaning
may
be
more
distinctly
explained
by
these
two
Particulars
.
1.
That
Piety
,
or
Faith
in
God
,
is
the
over-ruling
Principle
of
his
Actions
.
2.
That
because
he
is
Governed
by
such
a
Principle
,
he
lives
in
the
constant
Practice
of
all
other
Virtue
and
Duty
.
1.
That
Piety
,
or
Faith
in
God
,
is
the
over-ruling
Principle
of
his
Actions
;
a
Reason
,
that
prevails
with
him
,
above
all
other
reasons
and
motives
whatsoever
:
He
is
therefore
said
to
walk
with
God
,
because
it
is
a
sense
of
God
that
runs
through
his
Conversation
,
and
takes
place
against
all
other
considerations
;
and
leaves
a
mark
of
it self
upon
all
his
behaviour
:
A
sense
of
God
,
I
say
,
that
is
,
of
God's
Infinite
Wisdom
,
Power
and
Goodness
,
of
the
Absolute
right
which
he
hath
to
be
obeyed
by
his
Creatures
,
and
of
their
absolute
dependance
upon
him
;
A
sense
of
his
presence
every
where
,
beholding
the
evil
and
the
good
;
A
sense
of
his
Justice
,
that
will
not
suffer
the
wicked
to
go
unpunished
;
and
of
his
Faithfulness
,
that
will
not
suffer
the
Righteous
to
be
unrewarded
:
It
is
this
sense
of
God
,
that
Governeth
his
Conversation
,
that
restrains
him
,
that
puts
him
forward
,
that
sets
bounds
to
his
desire
,
and
to
his
use
of
pleasures
;
that
prescribes
to
him
how
to
get
,
and
how
to
use
his
wealth
;
that
hath
to
do
in
all
his
affairs
,
and
admits
no
reason
from
Flesh
and
Blood
,
or
from
worldly
interest
,
to
be
heard
,
but
in
subordination
to
it self
:
And
surely
he
that
is
thus
affected
,
that
believes
in
God
,
that
stands
in
Awe
of
him
,
that
Loves
him
,
and
puts
his
Trust
in
him
,
may
well
be
said
to
walk
with
God
,
since
he
doth
so
steddily
walk
in
his
ways
,
as
if
God
took
him
by
the
Hand
,
and
led
him
through
every
doubtful
passage
of
his
Life
;
for
it
is
in
effect
the
same
thing
,
that
he
having
God
still
before
his
eyes
,
or
rather
a
lively
sense
of
him
in
his
heart
,
and
knowing
what
his
will
and
pleasure
is
,
regards
nothing
in
comparison
,
but
the
doing
of
that
which
will
please
him
;
and
whatever
reasons
of
action
do
,
as
he
goes
thorough
the
World
,
mix
themselves
with
this
;
This
is
still
the
supreme
and
prevailing
Reason
,
by
which
all
others
are
either
allowed
or
rejected
.
This
,
I
say
,
That
what
God
will
be
pleased
with
,
must
be
done
;
and
what
will
displease
him
must
be
let
alone
.
And
this
is
that
Faith
by
which
the
just
have
lived
in
all
Ages
,
That
Faith
therefore
,
which
the
11th
to
the
Hebrews
so
highly
extols
;
Those
worthies
recorded
there
,
believed
that
God
is
,
and
that
he
is
a
rewarder
of
them
that
diligently
seek
him
.
2.
To
this
we
must
add
,
That
because
he
that
is
said
to
walk
with
God
,
lives
by
Faith
,
therefore
he
lives
also
in
the
Practice
of
all
other
Virtue
and
Duty
:
For
Faith
leads
a
man
to
all
,
which
no
other
Principle
that
we
know
of
will
do
,
though
other
Principles
there
are
of
good
use
too
.
To
walk
with
God
,
is
something
more
than
to
cherish
,
and
keep
alive
the
good
inclinations
that
came
into
the
world
with
us
;
for
it
is
to
correct
and
amend
the
bad
ones
:
some
men
are
by
Nature
framed
to
many
Virtues
,
as
I
believe
all
are
to
some
or
other
;
but
no
man
is
naturally
disposed
to
all
;
and
most
certainly
every
one
hath
a
share
of
corrupted
nature
;
but
he
that
walks
with
God
,
is
Ruled
by
a
Principle
,
that
doth
not
only
improve
what
is
good
in
his
Nature
,
but
mends
what
is
bad
in
it
.
It
is
also
a
great
deal
more
,
than
to
observe
Humane
Laws
;
since
the
Laws
of
men
can
do
no
more
,
than
restrain
People
from
being
intolerably
bad
,
and
such
as
Humane
Society
cannot
bear
.
He
that
believes
in
God
,
submits
to
just
Authority
for
Conscience
sake
;
but
the
case
hath
often
happened
,
when
for
the
same
Conscience
sake
,
such
a
one
hath
done
his
Duty
,
by
refusing
to
do
what
the
Law
of
man
required
;
which
is
a
plain
argument
,
that
Humane
Authority
is
not
the
Rule
of
Perfection
;
and
that
we
must
Live
by
an
higher
Principle
,
than
that
of
Obedience
to
Man
,
if
we
live
in
all
respects
,
as
we
ought
to
do
.
It
is
something
more
,
than
to
govern
our
intentions
and
actions
by
doing
well
for
our selves
in
this
World
:
For
although
integrity
and
well-doing
in
all
kinds
of
duty
is
generally
the
best
way
to
prosperity
in
this
Life
;
yet
sometimes
the
contrary
happens
,
and
more
is
to
be
got
by
Flattery
and
Falshood
,
than
by
Honesty
and
Sincerity
;
nay
it
is
the
inordinate
desire
of
the
Prosperity
of
this
world
,
that
still
makes
men
do
base
and
wicked
things
;
and
therefore
the
regard
of
our
ease
and
advantage
here
,
cannot
be
the
true
Principle
of
Virtue
.
And
if
we
should
bring
every
other
reason
of
doing
what
we
ought
to
do
,
to
the
Tryal
,
every
other
reason
besides
that
of
Faith
,
will
be
found
very
defective
and
insufficient
,
and
such
as
will
lead
a
man
to
evil
as
well
as
to
good
,
as
it
happens
.
But
a
sense
of
God
,
with
the
belief
of
all
his
Perfections
,
and
all
his
Promises
and
Threatnings
,
makes
a
man
every
way
,
and
in
every
respect
,
what
he
ought
to
be
,
because
it
shews
him
all
his
Duty
,
and
obliges
him
to
all
his
Duty
;
and
while
he
is
under
the
Power
of
his
Faith
,
he
is
steddy
in
the
right
way
,
not
to
be
moved
out
of
it
by
any
Temptation
;
but
whether
it
be
opportunity
invites
,
or
danger
threatens
,
what
Temptation
soever
sets
upon
him
,
he
will
say
with
Joseph
,
How
can
I
do
this
great
wickedness
,
and
sin
against
God
?
Setting
aside
Faith
,
it
may
bear
dispute
,
whether
it
be
adviseable
or
no
,
in
such
or
such
a
case
,
to
do
what
becomes
a
Righteous
and
Virtuous
man
;
but
let
a
man
Live
by
Faith
in
God
,
and
there
can
be
no
dispute
about
it
.
Rejoyce
,
O
young
man
,
in
thy
youth
,
and
walk
in
the
sight
of
thine
eyes
,
and
the
imagination
of
thy
Heart
;
that
is
,
were
there
nothing
else
to
be
considered
but
Pleasure
,
nothing
but
Wealth
and
Greatness
,
but
the
Splendor
of
this
World
,
and
the
gratifying
of
a
lust
,
this
liberty
might
possibly
be
made
to
appear
not
so
very
unreasonable
.
But
know
,
that
for
all
these
things
God
will
bring
thee
to
Judgment
.
That
to
be
sure
turns
the
case
,
and
answers
every
objection
against
our
Duty
,
and
every
argument
for
any
Sin
;
and
therefore
he
that
walks
with
God
,
doth
all
his
Duty
otherwise
,
is
good
in
all
kinds
,
and
in
every
place
where
his
business
lies
,
or
where
his
Temptations
lie
;
For
God
is
in
all
his
thoughts
,
in
all
his
affairs
,
in
all
his
company
,
and
in
his
retirement
from
Company
;
God's
word
is
with
him
,
that
word
of
God
which
shews
him
his
Duty
upon
all
occasions
,
and
which
shows
him
the
rewards
of
doing
what
is
commanded
,
and
the
Punishments
of
Disobedience
;
and
the
sence
of
his
Presence
is
with
him
,
that
sense
which
fills
him
with
Life
and
Joy
in
well-doing
,
especially
where
the
Temptation
to
Sin
is
very
great
,
and
which
would
dismay
him
,
and
make
him
a
burden
to
himself
,
if
he
should
act
contrary
to
his
clear
and
setled
Judgment
of
what
he
ought
to
do
.
In
short
,
to
walk
with
God
,
is
to
be
universally
good
and
righteous
,
which
no
man
can
be
,
but
he
who
lives
by
Faith
;
Hence
it
is
,
that
we
find
God
himself
encouraging
the
Father
of
the
Faithful
to
go
on
in
his
way
of
Piety
and
Virtue
,
as
hitherto
he
had
done
;
Walk
before
me
,
and
be
thou
perfect
,
chap.
17.
v.
1.
that
is
,
Be
thou
still
Ruled
by
my
Word
,
still
believe
my
Promises
,
and
Trust
my
Providence
,
and
in
all
that
thou
doest
,
be
mindful
of
this
,
that
I
am
with
thee
,
and
then
shalt
thou
be
perfect
.
An
example
to
all
Generations
of
Virtue
as
well
as
of
Piety
,
and
of
all
good
works
,
no
less
than
of
a
firm
Faith
:
Hence
it
is
,
that
the
wise
man
tells
us
,
that
by
the
fear
of
the
Lord
men
depart
from
evil
,
Prov.
16.6
.
and
that
the
Fear
of
the
Lord
is
a
fountain
of
life
to
depart
from
the
snares
of
Death
,
Prov.
14.27
.
And
St.
John
,
This
is
the
victory
that
overcometh
the
world
,
even
our
Faith.
1
John.
5.4
.
I
have
thus
shewn
,
what
is
meant
by
the
Character
of
Enoch
,
when
it
is
said
that
he
walked
with
God
,
viz.
That
his
regard
to
God
was
the
over-ruing
Principle
of
all
his
actions
,
and
that
because
he
was
Governed
by
Faith
,
he
lived
also
in
the
constant
Practice
of
his
Duty
in
all
relations
whatsoever
;
this
being
the
only
Principle
that
makes
a
man
in
every
respect
,
what
he
ought
to
be
.
I
proceed
,
2.
To
say
something
concerning
the
end
he
made
in
this
World
:
He
was
not
,
for
God
took
him
;
which
place
is
thus
explained
by
the
Author
to
the
Hebrews
,
chap.
11.
v.
5.
That
Enoch
was
translated
;
that
he
should
not
see
death
,
and
was
not
found
,
because
God
had
translated
him
(
i.e.
)
he
died
not
,
but
was
Translated
alive
into
Heaven
;
and
it
was
a
strange
surprize
to
the
Age
in
which
he
Lived
;
who
by
his
sudden
removal
from
them
,
and
their
hearing
no
more
of
him
,
were
convinced
,
that
it
was
God
who
had
taken
him
to
a
better
Life
.
Now
that
which
we
are
in
this
place
to
consider
,
is
the
instruction
so
Singular
an
act
of
Providence
afforded
to
the
world
;
and
there
are
these
two
ends
to
which
it
manifestly
served
,
viz.
That
that
Age
might
be
awakened
into
the
consideration
of
another
Life
,
by
so
surprizing
a
Testimony
thereof
,
as
this
was
;
and
withall
,
that
they
might
by
so
sensible
an
Argument
be
led
to
consider
,
that
the
true
reward
of
Piety
and
Integrity
,
was
not
in
this
World
,
but
in
a
better
.
1.
There
was
this
instruction
in
the
Transtation
of
Enoch
,
which
the
World
could
not
but
take
notice
of
,
That
there
was
undoubtedly
another
life
after
this
,
to
which
he
was
taken
,
Soul
and
Body
,
having
left
no
part
of
himself
behind
him
here
,
as
other
Mortals
did
.
And
by
this
time
,
such
an
instruction
was
grown
very
needful
;
For
the
World
,
tho
it
was
yet
in
its
Youth
and
Vigour
,
was
grown
old
enough
for
men
to
forget
their
Creator
,
and
to
abandon
themselves
for
the
most
part
to
a
Voluptuous
and
Dissolute
Life
:
And
that
this
is
no
uncertain
Conjecture
,
appears
from
hence
;
that
Enoch
was
Translated
but
69
years
before
Noah
was
Born
,
in
whose
time
Mankind
was
grown
to
such
an
intolerable
degree
of
Licentiousness
,
That
God
sent
the
Flood
to
sweep
all
away
,
but
eight
Persons
.
Now
it
is
not
to
be
thought
,
that
the
World
was
overspread
with
such
Monstrous
Vices
all
of
a
sudden
,
but
that
after
the
manner
of
all
Humane
Degeneracy
,
Corruption
of
manners
,
and
of
Principles
too
,
came
on
by
degrees
,
and
consequently
that
in
Enoch's
time
,
who
was
Translated
little
less
than
a
Thousnnd
Years
after
the
Creation
,
there
was
a
very
great
decay
of
Piety
and
Virtue
every
where
;
that
men
were
generally
bewitched
with
the
Pleasures
of
the
beautiful
and
charming
Place
,
which
the
Earth
was
before
the
Flood
,
and
forgot
their
Creator
,
and
had
lost
the
Sense
of
that
infinitely
better
World
,
which
Adam
and
the
Religious
Patriarchs
had
by
revelation
from
God
given
them
assurance
of
:
In
such
an
Age
as
this
,
when
for
the
reason
now
mentioned
,
it
is
evident
,
that
the
generality
of
Mankind
were
sunk
into
Debauchery
,
and
perhaps
into
Infidelity
too
;
Enoch
was
a
steady
Pattern
of
Piety
and
Virtue
;
and
whilest
most
Men
walked
after
their
own
Lusts
,
and
the
best
were
much
to
blame
,
he
walked
with
God
,
and
Lived
above
the
pleasures
and
enjoyments
of
this
Life
,
having
God
before
his
eyes
,
and
another
Life
,
and
a
better
Life
in
his
hopes
.
It
is
therefore
very
reasonable
to
conceive
,
that
God
intended
by
this
surprising
Testimony
of
Translating
Enoch
alive
into
a
better
World
,
to
convince
the
unbelieving
,
to
awaken
the
inconsiderate
,
and
to
call
off
that
Voluptuous
Age
from
these
brutish
debaucheries
,
to
mind
better
things
,
and
to
prepare
for
a
better
Life
;
especially
since
in
the
second
place
,
2.
This
was
a
very
instructing
admonition
,
That
God
who
is
a
rewarder
of
them
that
diligently
seek
him
,
as
the
Epistle
to
the
Hebrews
says
upon
this
very
example
of
Enoch
;
that
God
,
I
say
,
rewarded
his
Piety
,
not
with
giving
him
a
longer
Life
in
that
pleasant
World
,
but
in
another
,
which
was
therefore
a
place
more
happy
and
desirable
than
the
Earth
was
,
even
in
that
delicious
state
and
condition
of
it
,
before
the
Flood
had
made
as
strange
an
alteration
in
that
,
as
it
made
in
the
Age
of
man's
Life
:
That
God
,
I
say
,
should
take
him
alive
out
of
this
World
,
when
it
abounded
with
all
manner
of
delights
and
pleasures
;
and
this
at
the
Age
of
365
Years
,
when
he
was
but
a
young
man
,
as
the
World
was
then
,
younger
in
proportion
,
than
we
are
now
at
30
;
when
he
was
in
full
vigour
and
capacity
for
all
the
entertainments
of
sense
,
which
the
Earth
afforded
,
even
to
Luxury
,
and
this
according
to
the
course
of
Nature
to
last
for
some
hundreds
of
Years
to
come
;
That
God
should
Translate
him
under
these
circumstances
to
another
Life
,
after
he
had
served
him
with
a
constant
Piety
in
his
Younger
Years
,
and
lived
among
men
with
an
unreprovable
Innocence
and
Virtue
;
this
,
I
say
,
was
a
demonstration
to
all
that
would
consider
it
,
That
that
World
to
which
he
was
Translated
,
was
a
better
World
than
that
from
which
he
was
taken
;
and
that
they
might
be
sure
to
understand
this
instruction
,
God
took
him
not
away
by
the
common
means
of
mortality
;
since
if
he
had
died
,
that
Vicious
Age
would
have
imputed
that
change
to
any
thing
,
rather
than
to
a
Divine
Providence
,
rewarding
so
excellent
a
Man
with
so
early
a
removal
to
a
better
Life
;
and
therefore
he
was
taken
away
alive
,
that
they
might
not
be
able
to
question
the
power
that
did
it
,
or
to
mistake
the
reason
,
why
it
was
done
,
that
they
might
know
Enoch
had
obtained
a
reward
from
God
,
suitable
to
that
Life
that
he
had
lived
here
,
and
to
that
Faith
by
which
he
had
lived
,
and
in
which
he
had
wrought
righteousness
;
being
removed
from
hence
to
pleasures
more
pure
and
ravishing
,
than
all
this
World
can
afford
.
In
a
word
,
they
might
have
seen
,
and
for
some
time
it
is
like
they
acknowledged
it
,
though
they
soon
fell
back
again
,
That
the
great
business
of
mankind
here
,
is
to
live
in
all
Godliness
and
Honesty
;
and
that
God
doth
not
reward
them
that
do
so
,
with
the
Pleasures
and
Glories
of
this
World
,
but
with
the
enjoyments
of
a
better
.
And
now
having
said
thus
much
concerning
the
extraordinary
character
of
Enoch
,
and
the
singular
end
it
pleased
God
to
make
with
him
in
this
World
,
I
have
yet
more
to
do
by
way
of
application
;
and
that
1.
To
propound
the
example
of
Enoch
,
and
such
as
he
was
,
who
walked
with
God
,
to
our
imitation
.
And
2.
To
propound
,
though
not
the
manner
,
yet
the
substance
of
his
reward
,
for
our
encouragement
to
walk
as
he
walked
.
1.
To
propound
his
example
,
as
an
example
that
is
of
it self
worthy
of
our
imitation
,
and
is
withal
an
imitable
example
,
an
example
that
is
worthy
to
be
followed
,
and
an
example
not
too
hard
to
follow
;
that
it
is
worthy
of
our
imitation
,
appears
both
from
that
Life
to
which
his
Faith
led
him
,
and
from
the
Nature
of
that
Principle
it self
by
which
he
lived
.
As
to
the
Life
whereunto
it
leads
,
it
is
made
up
of
whatsoever
things
are
Just
,
Honest
,
Lovely
,
of
good
report
,
if
there
be
any
Virtue
,
Praise
;
of
Justice
,
Faithfulness
,
Temperance
,
Government
of
Passions
,
Wisdom
and
Fortitude
,
which
are
the
Glory
of
Humane
Nature
,
and
things
acceptable
to
God
,
and
approved
of
men
.
These
things
are
enough
to
recommend
the
Principle
from
whence
they
come
:
And
yet
(
2.
)
it
is
in
it self
the
best
,
whether
we
consider
(
1.
)
our
concernment
in
those
things
which
we
believe
.
For
if
there
be
a
God
,
what
is
our
dependance
upon
this
World
,
to
our
dependance
upon
him
?
And
if
we
shall
endure
beyond
this
Life
,
and
that
for
ever
,
what
are
our
Fortunes
till
we
die
,
to
our
Eternal
state
after
death
?
It
is
not
our
mere
Nature
,
but
our
Relation
to
God
,
that
makes
us
considerable
;
and
we
are
very
abject
Creatures
,
if
we
have
nothing
to
do
but
Eat
and
Drink
,
and
to
Live
a
sensual
Life
for
a
little
time
,
and
then
to
Vanish
into
nothing
.
Or
(
2.
)
whether
we
consider
Faith
as
a
persuasion
grounded
upon
rational
evidence
,
that
is
,
such
evidence
,
as
requires
a
Free
and
Unprejudiced
and
clear
Judgment
to
perceive
,
but
which
not
bearing
upon
the
Senses
of
Men
,
distinguisheth
between
the
Wise
and
the
Honest
on
one
side
,
and
unteachable
Persons
on
the
other
:
A
Believer
doth
of
all
men
make
the
most
proper
use
of
his
reason
,
because
he
assents
to
the
Principles
of
Religion
;
For
instance
,
That
there
is
a
God
;
not
upon
immediate
bodily
Sight
,
but
upon
a
means
of
Conviction
suited
to
a
reasonable
nature
:
Or
(
3.
)
Whether
we
consider
Faith
,
as
a
means
to
secure
an
happy
Enjoyment
of
our selves
in
this
World
,
of
which
I
need
to
say
no
more
;
that
it
is
the
only
true
support
of
Man's
mind
,
under
all
the
Afflictions
and
Calamities
of
Life
;
and
that
which
can
make
us
easy
under
them
,
will
make
us
happy
in
every
condition
;
That
the
Example
of
these
Men
,
who
have
lived
by
Faith
,
and
walked
with
God
,
is
worthy
of
our
Imitation
,
is
a
Subject
that
might
be
spoken
to
without
end
.
But
let
us
consider
it
,
2.
As
an
imitable
Example
:
For
that
it
is
so
,
the
Pattern
mentioned
in
the
Text
,
doth
abundantly
prove
;
Enoch
lived
in
a
World
that
was
full
of
Temptation
,
and
those
as
dangerous
as
Temptations
can
possibly
be
,
the
Temptations
of
Luxury
,
which
in
their
kind
are
inferior
to
none
;
and
as
to
their
degree
,
when
Enoch
lived
,
they
were
at
the
height
;
and
as
I
have
shown
already
,
he
had
bad
Examples
enough
,
and
probably
but
very
few
that
were
good
.
So
that
Piety
lay
under
great
disadvantage
in
the
common
Opinion
,
and
likely
enough
it
was
a
matter
of
some
reproach
to
observe
Rules
:
for
that
Generation
of
Men
was
now
began
,
of
whom
we
find
in
the
next
Chapter
,
that
God
saw
that
the
wickedness
of
men
was
great
in
the
earth
,
and
that
every
imagination
of
the
thoughts
of
his
heart
,
were
only
evil
continually
:
They
set
themselves
at
no
time
to
do
any
good
;
all
their
Business
was
to
follow
their
brutish
Appetites
from
one
day
to
another
,
without
restraint
;
the
World
was
hastning
apace
to
that
Condition
,
when
Enoch
lived
;
and
yet
he
lived
so
piously
,
set
so
good
an
Example
,
as
if
he
had
never
seen
any
but
good
ones
himself
;
and
whilst
almost
all
Men
were
busy
to
fill
themselves
with
the
excess
of
sensual
Pleasures
,
his
only
business
,
in
comparison
,
was
to
please
God
;
he
looked
up
every
day
to
his
Maker
,
out
of
whose
hands
so
lately
came
that
beautiful
Fabrick
,
which
was
made
for
Man
;
and
instead
of
surfeiting
himself
with
those
delightful
entertainments
of
Sense
that
were
round
about
him
,
he
raised
his
mind
above
them
to
the
Contemplation
of
the
Power
,
Wisdom
,
and
Goodness
of
God
;
he
offered
to
the
Creator
of
all
things
,
the
Sacrifices
of
Praise
and
Thankfulness
;
he
resigned
himself
wholly
to
his
Will
and
Pleasure
;
he
believed
his
Promise
of
a
better
World
;
and
in
that
Faith
he
wrought
righteousness
.
And
what
can
be
said
,
why
we
,
who
cannot
reasonably
count
our
Temptations
greater
than
those
he
was
under
;
why
we
,
I
say
,
should
not
also
live
as
he
did
?
Why
should
the
Government
of
our
Passions
,
and
the
ordering
of
our
Conversation
by
the
Rules
of
Religion
,
be
harder
to
us
,
than
it
was
to
him
?
What
should
hinder
us
from
adoring
and
praising
our
Maker
every
day
,
and
from
offering
our
Prayers
and
Supplications
to
him
?
Why
should
not
we
consider
,
that
God
is
present
with
us
every
where
,
and
sees
us
in
all
that
we
do
,
that
we
may
always
behave
our selves
,
as
in
his
Presence
?
May
we
not
with
as
much
advantage
,
as
he
possibly
could
have
,
look
beyond
this
World
,
and
compare
it
with
immortality
in
a
far
better
state
of
things
than
this
;
and
set
our
affections
upon
things
above
,
and
not
upon
things
on
the
earth
?
Especially
,
since
we
have
not
here
a
continuing
place
;
I
mean
,
since
we
do
not
expect
to
live
hardly
the
tenth
part
of
that
time
upon
Earth
,
which
the
Patriarchs
did
before
the
Flood
;
but
all
our
days
are
few
and
evil
,
and
our
Life
short
and
troublesome
;
and
therefore
doth
of
it self
admonish
us
to
look
after
another
,
and
to
provide
better
for
our selves
hereafter
,
than
we
can
possibly
do
here
.
Let
no
man
say
,
That
the
baits
of
Pleasure
,
and
the
cares
of
Life
,
and
the
multiplicity
of
his
worldly
Affairs
;
that
the
evil
manners
of
others
,
and
the
snares
of
Conversation
,
and
his
unavoidable
Engagements
in
the
World
,
will
not
permit
that
Justice
and
Purity
,
that
Devotion
and
Sobriety
,
which
Religion
requires
;
nor
that
consideration
of
God
and
another
Life
,
which
is
necessary
to
keep
us
unspotted
from
this
present
world
.
That
for
this
purpose
,
we
must
retire
out
of
the
World
,
and
live
in
Cells
,
or
in
Houses
where
there
is
nothing
else
to
do
,
but
to
Watch
and
Pray
;
where
the
cares
of
Life
cannot
follow
them
;
where
evil
Examples
,
and
where
Temptations
cannot
find
them
out
:
All
this
is
but
unreasonable
,
and
vain
pretence
:
For
,
I
beseech
you
,
what
was
Enoch
,
and
his
Profession
and
Order
of
Life
in
the
World
?
Was
he
shut
up
from
any
part
of
common
Conversation
,
or
eased
from
any
part
of
the
common
Cares
of
this
Life
?
No
,
by
no
means
;
he
in
all
respects
of
Secular
Conversation
,
and
civil
Relation
,
was
in
the
very
same
condition
that
other
Men
were
,
as
you
will
confess
,
if
you
look
back
to
verse
21.
and
so
on
till
you
come
to
the
Text
:
And
Enoch
lived
sixty
and
five
years
,
and
begat
Methusaleh
:
And
Enoch
walked
with
God
after
he
begat
Methusaleh
three
hundred
years
,
and
begat
Sons
and
Daughters
:
and
all
the
days
of
Enoch
were
three
hundred
sixty
and
five
years
;
And
Enoch
walked
with
God
,
&c.
By
which
you
may
see
,
that
Enoch
,
who
had
this
Testimony
,
was
a
married
Man
,
and
for
that
Reason
engaged
as
much
in
the
necessary
Affairs
of
Civil
Conversation
,
as
any
other
;
and
we
do
not
find
,
that
after
he
begat
Methusaleh
,
his
eldest
Son
,
he
left
his
Wife
,
and
his
Family
,
and
betook
himself
to
any
retirement
,
and
was
from
that
time
forward
,
under
Vows
of
single
Life
;
it
is
expresly
said
,
that
Enoch
walked
with
God
,
after
he
begat
Methusaleh
,
three
hundred
years
,
and
begat
Sons
and
Daughters
.
So
that
all
this
time
,
viz.
for
three
hundred
years
,
of
which
it
is
said
,
that
he
walked
with
God
,
Enoch
was
the
Husband
of
a
Wife
,
the
Father
of
Children
,
the
Master
of
a
numerous
Family
;
nay
,
he
was
a
Prince
in
his
Generation
,
the
Seventh
from
Adam
,
in
the
Line
of
Seth
;
the
eldest
Son
by
descent
,
from
the
eldest
house
of
Seth
;
one
therefore
,
who
in
his
time
made
no
little
Figure
in
the
World
,
and
was
deeply
engaged
in
the
Affairs
of
Government
,
beyond
all
others
,
excepting
his
Father
and
Grandfather
,
and
the
Patriarchs
,
that
were
yet
alive
.
Enoch
then
differed
not
from
other
Men
,
in
any
respect
of
Civil
Affairs
;
he
had
such
Relations
,
and
common
Engagements
,
as
other
Men
had
;
and
in
some
respect
more
,
being
descended
from
Seth
in
the
Patriarchal
Line
,
which
some
believe
was
the
Regal
Line
too
,
in
one
Division
of
Mankind
.
But
tho
in
these
Circumstances
he
differed
not
from
other
Men
,
otherwise
than
that
his
Affairs
might
be
more
Cumbersom
than
those
of
ordinary
Persons
;
yet
with
respect
to
Religion
and
Virtue
,
to
Faith
in
God
,
and
an
holy
Life
,
he
differed
very
much
from
the
generality
of
Mankind
;
for
in
the
midst
of
all
that
Business
and
Conversation
,
which
his
place
in
the
World
engaged
him
in
;
he
walked
with
God
,
he
was
a
perfect
man
,
and
grew
to
that
height
of
Piety
and
Righteousness
,
that
God
thought
fit
to
reward
so
eminent
a
Person
,
with
translating
him
alive
from
Earth
to
Heaven
;
a
plain
demonstration
against
the
Pretences
of
the
Roman
Church
,
That
retirement
in
Monasteries
,
and
a
single
life
,
are
not
necessary
to
the
highest
degree
of
Piety
;
that
the
best
part
of
Religion
is
not
to
be
coop'd
up
in
a
Cloyster
,
but
to
be
seen
in
the
World
,
and
in
the
ordinary
conversation
of
Men
;
That
the
most
Excellent
part
of
Devotion
,
that
the
best
,
and
noblest
degrees
of
Faith
and
Virtue
,
may
be
attained
and
exercised
,
and
improved
in
a
state
of
Worldly
Relations
and
Engagements
;
and
that
these
things
therefore
ought
not
to
be
pretended
in
our
excuse
for
not
walking
with
God
,
as
Enoch
did
.
Let
me
therefore
add
in
the
2.
Place
,
That
we
have
the
hope
of
the
same
reward
to
influence
us
,
which
Enoch
had
,
though
not
of
being
translated
alive
into
a
better
World
,
yet
of
going
thither
by
the
common
passage
of
death
,
which
as
to
the
substance
of
the
reward
is
the
same
thing
;
the
other
circumstance
,
so
singular
in
the
case
of
Enoch
,
being
not
altogether
so
much
for
his
own
sake
,
as
for
the
instruction
of
others
.
There
were
but
two
Persons
that
went
thus
into
a
better
World
,
Enoch
one
;
For
the
instruction
of
a
declining
and
degenerate
age
,
almost
wholly
sunk
into
a
worldly
Life
;
Elias
another
,
for
an
admonition
to
a
very
corrupt
age
too
;
the
former
when
all
things
were
running
into
licentiousness
,
and
disorder
amongst
the
Patriarchs
before
the
Law
;
the
latter
,
when
the
time
was
as
bad
under
the
Law
,
and
both
these
to
maintain
a
sense
of
God
,
and
another
World
;
while
yet
the
revelation
of
a
Future
life
,
was
not
so
clear
and
publick
as
it
was
made
by
our
Lord
Jesus
Christ
,
who
brought
life
and
immortality
to
light
:
And
since
he
by
his
Doctrine
,
and
by
his
Resurrection
,
and
his
Ascension
into
Heaven
,
hath
given
us
such
evidence
and
notice
of
a
life
to
come
,
that
a
more
clear
evidence
could
not
have
been
reasonably
desired
,
there
is
no
need
that
the
world
under
the
Gospel
,
should
be
admonished
by
such
extraordinary
methods
any
more
:
Our
blessed
Lord
himself
was
not
translated
into
Heaven
,
till
after
his
death
,
and
Resurrection
;
he
in
all
things
going
before
us
,
shewing
us
by
his
example
,
not
only
what
our
duty
is
,
but
what
,
and
in
what
manner
our
reward
shall
be
confered
:
we
must
die
,
and
rise
again
,
and
then
ascend
to
the
Heaven
of
Heavens
,
for
the
consummation
of
our
reward
;
And
having
this
hope
,
Let
us
purify
our selves
,
as
he
is
pure
;
Having
these
promises
,
dearly
beloved
,
let
us
cleanse
our selves
from
all
filthiness
of
Flesh
and
Spirit
,
perfecting
holiness
in
the
fear
of
God.
To
conclude
,
We
have
the
same
God
to
serve
and
obey
,
that
Enoch
had
;
the
same
promises
,
and
those
more
publickly
and
solemnly
made
,
and
more
strongly
confirmed
to
us
,
than
ever
they
were
to
the
Fathers
;
we
have
,
I
say
,
the
same
promises
to
excite
us
,
that
he
had
;
and
all
the
same
advantages
that
he
had
,
and
in
many
respects
much
greater
,
through
the
Revelation
of
the
Gospel
by
our
Lord
Jesus
;
and
we
are
under
no
greater
temptations
and
discouragements
,
than
he
met
with
;
or
if
we
were
,
the
grace
of
God
is
sufficient
for
us
:
and
therefore
let
us
walk
with
God
,
as
he
walked
with
him
;
that
when
that
time
cometh
,
of
which
Enoch
prophesied
,
as
Saint
Jude
reporteth
,
v.
14.
That
the
Lord
shall
come
with
ten
thousands
of
his
Saints
,
to
execute
judgment
upon
all
,
and
to
convince
all
that
are
ungodly
among
them
,
of
all
their
ungodly
deeds
,
which
they
have
committed
,
and
of
all
their
hard
Speeches
which
they
have
spoken
against
him
;
we
may
lift
up
our
heads
with
joy
,
and
find
mercy
in
that
day
.
The
Sixteenth
Sermon
.
JOB
11.10
.
Shall
we
receive
Good
at
the
hand
of
God
,
and
shall
we
not
receive
Evil.
THIS
was
part
of
Job's
answer
to
that
saying
of
his
Wife
in
the
former
verse
,
Dost
thou
still
retain
thy
integrity
?
Curse
God
and
dye
.
She
pretended
that
his
Piety
and
Virtue
were
now
discerned
to
be
unprofitable
,
and
that
it
was
all
one
whether
he
blessed
or
cursed
●
God
;
for
if
he
cursed
him
,
he
could
but
dye
,
and
it
was
better
to
dye
than
to
live
in
such
misery
.
To
which
he
answered
,
Thou
speakest
as
one
of
the
foolish
Women
speaketh
.
What
,
shall
we
receive
good
at
the
hand
of
God
,
and
shall
we
not
receive
evil
?
The
Idumean
Women
,
it
is
likely
,
were
wont
to
rail
at
their
Gods
,
when
any
great
adversity
befel
them
;
and
Job
told
his
Wife
,
that
she
spake
like
one
of
them
,
but
not
like
one
that
knew
and
worshipped
the
true
God
:
From
whom
it
is
reasonable
that
we
should
take
all
in
good
part
,
not
only
the
good
,
but
likewise
the
evil
things
of
this
life
.
There
are
two
things
intimated
in
the
Text
,
besides
what
the
words
express
,
and
they
are
these
.
1.
Our
life
here
is
a
mixture
of
Good
and
Evil.
No
man
is
wholly
deprived
of
the
comforts
,
nor
any
man
perfectly
exempted
from
the
troubles
of
it
.
There
is
indeed
a
great
variety
in
the
mixture
;
The
afflictions
of
some
being
as
inconsiderable
as
the
Enjoyments
of
others
.
But
in
some
proportion
all
receive
Good
and
Evil
;
nor
is
any
Man's
condition
at
a
perfect
stay
:
we
change
often
for
the
better
or
the
worse
.
Sometimes
from
the
bottom
of
adversity
we
rise
to
great
happiness
;
and
at
other
times
we
fall
as
low
;
which
was
the
case
of
Job
beyond
ordinary
examples
.
All
which
is
true
,
as
well
of
Families
and
Nations
,
as
of
particular
Persons
.
2.
The
Good
we
enjoy
,
and
the
Evil
we
suffer
,
are
both
from
the
hand
of
God.
For
his
Providence
always
attends
the
working
of
second
causes
,
either
disposing
them
or
permitting
them
to
produce
those
things
that
happen
in
the
World.
When
the
Air
is
healthy
or
infectious
;
when
the
Seasons
are
Fruitful
or
unkindly
;
when
the
wind
makes
a
Shipwrack
,
or
when
it
brings
the
Ship
safe
into
the
Harbor
;
when
we
suffer
by
the
malice
and
passions
of
others
,
or
when
they
are
taken
in
their
own
net
and
we
escape
;
we
are
in
all
these
and
the
like
events
to
look
farther
then
the
immediate
causes
of
the
Good
or
the
Evil
,
and
to
acknowledge
the
over-ruling
Providence
of
God.
Thus
although
they
were
the
Sabeans
and
the
Caldeans
that
slew
Job's
Servants
,
and
carried
away
his
Cattel
,
though
his
Sheep
were
destroy'd
by
Lightning
,
and
his
Children
by
a
Tempest
that
blew
down
the
house
upon
them
;
yet
he
omitting
,
or
not
so
much
regarding
the
influence
of
these
second
causes
,
applied
himself
to
the
consideration
of
that
Providence
under
which
they
all
concurred
to
reduce
him
to
this
sad
state
;
and
he
fell
down
upon
the
ground
and
worshipped
,
and
said
,
Naked
came
I
out
of
my
Mothers
Womb
,
and
naked
shall
I
return
thether
;
The
Lord
gave
,
and
the
Lord
hath
taken
away
,
blessed
be
the
name
of
the
Lord
.
These
are
the
two
points
intimated
in
the
Text
;
That
this
present
life
is
a
state
of
Good
and
of
Evil
,
and
that
both
are
from
the
hand
of
God.
But
3.
The
main
scope
of
the
words
is
,
That
we
are
to
take
all
in
good
part
from
Divine
Providence
,
and
to
receive
Evil
from
God's
hand
as
well
as
Good.
Which
is
a
duty
necessary
to
be
understood
,
and
necessary
to
be
practised
by
every
one
of
us
,
both
for
the
discharge
of
a
good
conscience
,
and
likewise
for
our
own
ease
and
comfort
in
this
uncertain
and
miserable
World.
I
shall
therefore
in
the
first
place
illustrate
the
sense
of
this
passage
,
and
shew
what
is
meant
by
receiving
evil
at
the
hand
of
God
;
and
then
I
shall
propound
to
your
consideration
some
of
those
many
reasons
why
we
should
effectually
perswade
our selves
so
to
do
.
As
to
the
first
,
The
manner
of
bearing
Evil
from
the
hand
of
God
,
is
that
which
is
meant
by
receiving
it
at
his
hand
.
Particularly
,
1.
We
are
to
receive
Evil
with
the
same
honourable
thoughts
of
God
,
wherewith
we
are
to
receive
Good
from
him
.
We
must
abate
nothing
of
our
esteem
of
his
Righteousness
,
or
of
our
belief
of
his
Wisdom
and
Goodness
.
The
sense
of
misery
is
indeed
apt
to
breed
hard
thoughts
of
all
those
by
whose
means
it
comes
,
if
they
have
knowingly
contributed
towards
it
,
and
designed
what
we
suffer
.
But
let
us
remember
,
Brethren
,
that
this
is
a
case
always
to
be
excepted
.
God
knows
and
sees
all
the
troubles
that
befall
us
,
nay
and
it
is
his
Will
that
they
should
happen
to
us
,
and
yet
we
must
not
think
the
worse
of
him
for
it
.
And
though
we
take
it
ill
of
any
man
that
can
easily
help
us
when
we
are
in
distress
,
and
yet
refuses
to
do
it
;
yet
we
ought
not
to
be
so
affected
towards
God
;
and
whilst
we
complain
of
that
grief
from
which
,
't
is
true
,
he
could
deliver
us
in
one
moment
;
we
must
at
no
hand
complain
of
him
,
nor
entertain
the
least
unworthy
thought
of
him
,
for
seeing
us
in
pain
and
suffering
us
to
continue
under
it
.
2.
We
are
to
receive
Evil
with
the
same
constancy
of
serveing
and
obeying
him
,
as
if
we
received
nothing
but
good
.
We
are
not
to
grow
weary
of
Religion
,
nor
to
give
over
Praying
,
nor
to
depart
from
Justice
or
Charity
,
or
any
duty
incumbent
on
us
.
The
truth
is
,
they
must
be
great
strangers
to
the
spirit
and
design
of
Christianity
who
can
be
tempted
to
count
their
Prayers
and
their
Repentance
and
Righteousness
unprofitable
,
when
they
do
not
save
them
from
the
calamities
of
this
World.
Under
the
Law
,
indeed
,
the
promises
whereof
were
Temporal
,
we
may
observe
,
the
temptation
prevail'd
upon
some
good
Men.
Verily
,
said
Asaph
,
I
have
cleansed
my
heart
in
vain
,
and
washed
my
hands
in
Innocence
.
For
all
the
day
long
have
I
been
plagued
,
and
chastned
every
morning
,
Psal.
73.13
,
14.
But
then
he
recover'd
a
better
mind
,
ver.
21
,
22.
Thus
my
heart
was
grieved
,
and
I
was
pricked
in
my
Reins
;
so
foolish
was
I
and
ignorant
,
I
was
as
a
beast
before
thee
.
It
was
this
that
Job's
Wife
bad
him
do
,
i.e.
to
throw
off
all
pretence
to
serve
God
,
who
had
thus
forsaken
him
;
said
she
,
Curse
God
and
dye
;
scorn
to
serve
him
any
longer
,
and
make
an
end
of
thy
life
.
But
said
he
,
Thou
speakest
as
one
of
the
foolish
Women
speaketh
;
what
,
shall
we
receive
Good
at
the
hand
of
God
,
and
shall
we
not
receive
Evil
?
Nay
,
3.
We
are
to
receive
evil
from
God
with
thankfulness
for
the
good
things
we
have
enjoyed
,
for
those
which
remain
,
and
for
those
which
we
expect
;
and
above
all
,
for
the
hope
of
Eternal
Life
.
We
must
thank
him
for
the
care
he
takes
of
us
,
and
therefore
for
all
his
dealings
with
us
,
for
sending
us
that
which
he
sees
is
most
expedient
for
us
;
yea
,
for
those
very
Trials
and
Chastisements
which
we
complain
of
,
though
for
the
present
they
are
grievous
.
And
thus
Job
received
Evil.
The
Lord
gave
,
and
the
Lord
hath
taken
away
;
Blessed
be
the
name
of
the
Lord
.
These
,
I
confess
,
seem
to
be
hard
lessons
,
but
they
are
such
as
we
must
learn
;
and
how
hard
soever
they
may
be
,
yet
let
us
be
assured
,
that
they
are
not
unreasonable
;
and
that
is
the
second
point
I
was
to
shew
;
and
what
I
chiefly
designed
to
insist
upon
at
present
.
Therefore
,
1.
We
should
consider
,
that
we
have
not
deserved
the
Good
that
we
receive
from
the
hand
of
God
;
but
the
Evil
which
we
receive
,
that
we
have
abundantly
deserved
.
All
,
indeed
,
do
not
deserve
Evil
from
God
equally
;
but
all
deserve
it
more
or
less
.
And
as
for
meriting
good
from
him
,
that
no
man
must
pretend
to
,
how
Righteous
and
Godly
soever
he
be
.
For
if
God
should
be
severe
to
mark
what
is
amiss
,
who
could
stand
before
him
?
If
he
should
enter
into
Judgment
with
his
Servants
,
no
flesh
living
would
be
justified
.
Now
if
Job
who
was
a
perfect
and
upright
Man
,
a
Man
of
extraordinary
Piety
and
Virtue
,
received
Evil
from
God
as
he
ought
,
how
much
more
should
we
do
so
,
that
fall
short
of
his
perfection
?
When
we
suffer
affliction
,
our
hearts
must
justifie
God
in
all
,
because
they
condemn
us
in
so
many
things
.
Our
own
Consciences
are
enough
to
stop
our
mouths
,
or
rather
to
make
us
confess
,
that
we
have
sinned
,
but
that
God
is
Righteous
:
Especially
since
all
the
good
that
we
ever
enjoyed
,
and
do
now
enjoy
,
is
from
a
holy
and
just
God
,
who
is
of
purer
eyes
than
to
behold
iniquity
.
For
if
we
who
are
obnoxious
to
his
Purity
and
Justice
,
have
yet
received
innumerable
benefits
from
him
,
it
is
hard
and
unreasonable
to
complain
of
him
,
though
but
in
our
thoughts
,
that
he
sometimes
lets
us
feel
a
little
of
his
anger
,
and
puts
us
in
mind
of
our
sins
,
and
of
his
own
Justice
;
and
that
as
he
is
a
gracious
and
a
bountiful
,
so
he
is
withal
a
Holy
God.
Which
consideration
should
prevail
the
more
,
because
2.
God
has
absolute
Authority
over
us
,
and
so
is
every
way
just
in
correcting
us
for
our
offences
;
not
only
because
we
have
done
that
which
deserves
Punishment
,
but
because
also
he
has
a
just
and
rightful
Power
to
punish
us
for
it
.
Tho
a
Man
knows
that
he
has
done
ill
,
yet
every
body
must
not
take
upon
him
to
give
him
correction
.
A
Servant
will
submit
to
his
Master
,
and
a
Child
to
his
Father
,
and
a
Subject
to
the
Magistrate
,
when
they
will
not
bear
Punishment
from
every
hand
,
as
there
is
no
reason
that
they
should
.
How
much
more
should
we
submit
to
the
Chastisement
of
the
Almighty
,
who
is
the
Father
of
Spirits
,
and
our
Soveraign
Lord
,
upon
whom
we
absolutely
depend
,
because
he
made
us
out
of
nothing
,
and
sustains
us
every
moment
that
we
live
?
When
we
were
born
,
we
brought
nothing
with
us
into
the
World
,
but
have
lived
ever
since
upon
the
good
things
,
which
God
of
his
bounty
hath
lent
us
for
our
use
.
And
if
he
for
good
reasons
takes
them
away
,
he
does
us
no
wrong
,
for
they
are
not
ours
,
otherwise
than
by
his
continual
Gift
.
Which
consideration
disposed
Job
to
submit
,
when
he
was
divested
of
all
.
Naked
came
I
out
of
my
Mothers
Womb
,
and
naked
shall
I
return
thither
.
To
the
Earth
from
whence
I
was
taken
.
The
Lord
gave
,
&c.
Let
us
remember
that
no
Lord
has
that
right
over
his
Servant
,
nor
Parent
in
his
Child
,
which
God
has
in
us
all
;
and
that
since
there
is
no
obligation
like
to
that
which
we
have
to
God
that
made
us
,
nor
any
Authority
that
one
can
have
over
another
,
equal
to
that
which
he
has
over
us
;
there
is
great
Reason
why
we
should
meekly
submit
to
his
Chastisements
,
and
be
content
to
receive
not
only
that
good
which
we
have
not
deserved
,
but
that
evil
also
which
we
have
deserved
at
his
Hand
.
But
this
is
not
all
:
For
,
3.
To
confess
the
Truth
,
when
the
Evils
of
this
Life
happen
,
they
are
for
the
most
part
very
necessary
,
and
may
be
always
very
profitable
to
us
.
They
make
us
to
reflect
upon
our
Sins
,
and
they
dispose
us
to
Repentance
.
For
a
great
truth
it
is
,
and
we
may
happily
know
it
by
experience
,
That
't
is
our
way
to
do
many
things
in
our
Prosperity
,
which
trouble
as
in
our
Adversity
.
When
Joseph's
Brethren
were
brought
into
Distress
themselves
,
then
they
could
say
,
Verily
,
we
are
guilty
concerning
our
Brother
;
—
and
therefore
is
this
distress
come
upon
us
.
Our
faults
do
not
much
trouble
us
when
we
have
nothing
else
to
give
us
disturbance
,
and
in
this
case
affliction
does
well
to
bring
us
to
a
sense
of
them
.
Again
,
We
are
not
so
apt
to
feel
our
need
of
dependance
upon
God
,
when
all
things
that
we
can
desire
are
round
about
us
.
We
must
confess
to
our
shame
,
that
Piety
and
Prosperity
are
seldom
found
together
in
a
great
degree
both
of
the
one
and
the
other
.
When
we
are
full
,
we
are
apt
to
forget
God
;
but
in
our
affliction
we
seek
him
early
.
Not
but
that
a
man
may
grow
more
impious
under
the
chastisement
of
God
,
as
Ahab
did
.
But
then
this
was
left
as
a
mark
of
infamy
upon
him
,
that
in
his
distress
he
waxed
worse
and
worse
.
This
is
that
King
Ahab
.
We
should
consider
also
,
that
the
troubles
of
this
life
teach
us
patience
,
a
quality
very
necessary
for
us
in
this
World.
It
is
undoubtedly
true
,
that
continual
ease
and
fulness
,
and
enjoying
all
that
we
would
have
,
incline
us
to
be
soft
,
and
hard
to
be
pleased
.
Every
little
thing
almost
is
enough
to
put
us
into
a
passion
;
and
if
God
should
always
let
us
alone
,
we
should
make
great
troubles
to
our selves
,
out
of
the
smallest
disappointments
.
And
when
afflictions
happen
to
us
in
good
earnest
,
our
very
impatience
is
an
argument
that
we
needed
them
to
bring
us
to
Wisdom
and
a
good
temper
.
God's
trials
make
us
able
to
bear
what
once
we
could
not
;
they
correct
the
Intemperance
of
our
desires
,
and
give
us
a
firmness
of
Mind
;
they
bring
our
contentment
within
a
narrow
compass
,
and
make
it
more
easie
for
us
to
be
happy
than
it
was
before
;
and
therefore
says
St.
Paul
,
We
glory
in
tribulation
,
knowing
that
tribulation
worketh
Patience
,
Rom.
5.3
.
By
the
same
reason
they
disengage
our
affections
from
worldly
things
,
more
than
we
are
well
able
to
do
it
without
them
.
For
't
is
indulgence
that
makes
us
fond
of
the
Pleasures
of
this
World
;
but
when
any
one
of
them
is
taken
away
,
we
must
learn
to
be
content
without
it
;
and
by
satisfying
our selves
when
we
have
lost
one
,
we
learn
to
moderate
our
desires
about
the
rest
,
which
is
a
good
that
recompences
all
the
grief
we
endure
in
the
way
to
it
.
Especially
since
it
leads
to
another
good
thing
,
which
is
the
moderating
of
our
Love
to
this
Life
it self
;
which
when
we
feel
to
be
made
up
of
Care
and
Trouble
,
as
well
as
Mirth
and
Pleasure
,
we
grow
more
reconciled
to
the
thoughts
of
Death
,
which
puts
an
end
as
well
to
the
Troubles
as
to
the
Delights
of
this
World
,
All
which
things
tend
to
the
greatest
good
of
all
,
even
our
Eternal
Salvation
;
to
which
we
should
add
,
That
whatever
Duties
are
necessary
to
this
great
end
,
we
shall
perform
them
most
carefully
;
For
when
by
experience
we
are
convinced
how
foolish
a
thing
it
is
,
to
think
of
finding
a
complete
Happiness
in
this
World
,
or
indeed
any
thing
that
deserves
the
Name
of
Happiness
;
we
shall
seek
for
a
more
solid
and
enduring
substance
.
For
we
must
needs
be
more
sollicitous
to
secure
that
Rest
and
Happiness
,
which
God
hath
Promised
in
a
better
Life
,
when
we
are
satisfied
that
no
such
thing
is
to
be
obtained
here
:
we
are
not
so
deeply
affected
with
the
danger
of
worldly
enjoyments
as
with
the
uncertainty
of
them
;
They
are
indeed
apt
to
corrupt
our
minds
,
but
we
do
not
use
to
be
jealous
of
them
upon
that
account
;
but
when
we
lose
them
,
we
are
easily
senfible
that
they
are
not
to
be
trusted
,
and
that
if
we
would
be
wise
for
our selves
,
we
must
take
off
our
minds
from
these
perishing
things
,
and
grow
wise
to
Salvation
.
To
conclude
this
Point
,
The
evils
of
Life
do
not
only
offer
good
considerations
to
our
minds
,
but
they
are
proper
means
to
put
us
into
a
considering
Temper
,
and
to
make
us
capable
of
understanding
the
full
weight
of
them
.
They
cure
us
of
the
Levity
and
Easiness
of
Mind
,
which
grows
out
of
Ease
and
Luxury
,
and
indisposes
us
to
dwell
for
any
long
time
upon
wise
and
profitable
thoughts
.
Finally
,
The
Patience
and
the
Godly
manner
of
bearing
Evils
,
and
the
good
use
we
make
of
them
,
worketh
the
increase
of
our
reward
,
especially
if
we
endure
grief
,
suffering
wrongfully
,
and
most
of
all
if
we
suffer
for
righteousness
sake
.
This
is
that
which
St.
Peter
makes
no
doubt
to
say
is
thank
worthy
;
and
it
turns
so
greatly
to
our
account
,
that
instead
of
mentioning
it
as
a
thing
fit
to
discourage
and
deject
his
Disciples
,
our
Saviour
bid
them
to
rejoice
,
and
to
be
exceeding
glad
,
for
,
saies
he
,
great
is
your
reward
in
heaven
.
4.
As
the
Evils
of
this
Life
are
for
our
good
,
so
God
means
and
designs
them
for
our
good
too
.
There
is
not
any
one
good
use
which
may
be
made
of
them
but
God
intends
it
,
when
he
sends
them
;
and
't
is
our
own
fault
if
we
do
not
grow
the
better
for
them
.
David
found
by
experience
that
it
was
good
for
him
that
he
was
afflicted
;
and
he
confessed
that
God
in
very
faithfulness
had
afflicted
him
,
(
i.
e.
)
meaning
all
the
advantage
to
him
which
he
had
gained
.
For
that
reason
it
is
said
,
God
does
not
afflict
willingly
,
nor
grieve
the
children
of
men
;
not
merely
to
make
us
feel
Pain
and
Trouble
,
but
because
our
good
requires
it
.
Physick
is
sometimes
as
necessary
for
us
as
Food
;
and
tho
it
be
bitter
,
we
do
not
think
the
worse
of
him
that
Administers
it
,
because
't
is
administred
for
our
Health
,
either
for
the
cure
or
for
the
prevention
of
a
Disease
.
And
should
we
take
it
in
ill
part
from
God
,
when
for
the
health
and
improvement
of
our
Souls
,
he
gives
us
wholesome
,
though
sharp
Medicines
?
He
gives
us
Food
,
Raiment
,
Plenty
,
Peace
and
Health
,
that
we
might
in
the
midst
of
these
good
things
serve
him
with
thankfulness
;
and
the
greatest
cause
we
have
to
rejoice
in
them
,
is
that
they
are
of
his
sending
,
who
intended
them
not
for
Snares
,
but
for
Blessings
to
us
.
When
therefore
he
takes
any
of
them
away
,
he
does
it
with
the
same
good
meaning
either
to
correct
what
is
bad
,
or
to
perfect
that
which
is
good
in
us
;
the
best
reason
of
our
rejoicing
continues
still
,
which
is
,
that
God
still
exercises
a
Paternal
care
over
us
,
as
a
Father
corrects
the
Faults
of
his
Child
because
he
loves
him
,
and
would
have
him
do
better
for
the
time
to
come
.
We
are
therefore
to
take
all
in
good
part
,
the
evil
as
well
as
good
,
that
comes
from
God's
Hand
,
because
't
is
all
meant
in
good
part
to
us
.
Especially
if
we
consider
,
5.
That
he
is
not
,
and
cannot
be
mistaken
in
judging
what
kind
of
Evil
,
or
what
degree
of
Evil
is
expedient
for
our
good
.
Let
that
which
happens
,
be
of
what
kind
it
will
,
and
how
great
soever
it
be
in
the
kind
,
yet
from
his
Infinite
Wisdom
we
ought
to
conclude
against
all
objections
,
That
all
things
considered
,
it
is
the
best
for
us
.
We
perhaps
do
not
see
how
it
should
be
so
,
but
we
have
not
the
less
reason
to
believe
it
.
God's
thoughts
are
above
ours
,
and
his
ways
above
our
ways
;
and
we
are
not
to
argue
as
if
we
understood
our selves
as
well
as
God
understands
us
.
Our
business
is
to
submit
to
him
patiently
,
and
to
depend
upon
him
intirely
,
and
to
thank
him
from
our
hearts
for
his
continual
Providence
over
us
;
Acknowledging
that
we
are
not
fit
to
be
humour'd
in
all
our
desires
,
neither
to
enjoy
Pleasure
longer
than
he
sees
't
is
for
our
good
,
nor
to
say
with
what
pain
we
should
be
chastised
,
or
with
what
Trouble
we
should
be
exercised
;
we
are
not
wise
enough
to
be
our
own
chusers
;
and
we
cannot
be
better
than
by
being
in
God's
Hands
.
6.
We
should
take
Evil
at
God's
hand
in
good
part
,
because
he
is
not
wanting
to
supply
us
with
strength
to
bear
it
,
and
to
support
us
with
comforts
of
a
better
kind
than
those
he
takes
away
.
If
he
makes
us
more
conformable
to
his
will
,
we
get
a
better
Conscience
than
we
had
before
,
and
that
will
of
it self
enable
us
to
go
through
many
and
great
Troubles
of
this
Life
.
If
he
lessens
our
Love
of
this
World
,
and
increases
our
Faith
and
Hope
of
a
better
Life
,
and
fixes
our
thoughts
upon
Heaven
more
than
they
were
wont
to
be
;
if
he
inspires
us
with
a
greater
sense
of
his
Love
,
and
gives
us
more
and
more
of
his
Holy
Spirit
;
then
although
here
are
Worldly
Evils
to
be
born
,
yet
there
are
also
such
Spiritual
consolatives
to
support
us
under
them
,
that
we
have
more
reason
to
be
thankful
than
to
complain
.
God
will
not
suffer
us
to
be
tempted
above
what
we
are
able
,
but
will
with
the
temptation
,
&c.
so
the
Apostle
assur'd
the
Christians
,
and
were
themselves
examples
of
it
;
none
ever
went
through
greater
Troubles
and
Persecutions
than
they
,
but
they
do
not
speak
of
themselves
as
objects
of
Pity
.
He
says
they
were
strengthned
with
all
might
according
to
God's
Glorious
Power
,
unto
all
Patience
and
Long-suffering
with
joyfulness
,
Col.
1.11
.
They
were
indeed
troubled
on
every
side
,
yet
not
distressed
;
perplexed
,
but
not
in
despair
;
Persecuted
,
but
not
forsaken
;
cast
down
,
but
not
destroyed
;
sorrowful
,
yet
always
rejoicing
,
1
Cor.
iv
.
8.
vi
.
10.
7.
We
are
to
consider
that
the
Troubles
of
this
Life
are
not
always
Punishments
,
but
sometimes
Trials
.
In
which
case
they
admit
of
great
comforts
;
and
therefore
St.
James
says
,
My
Brethren
,
count
it
joy
,
when
ye
fall
into
divers
temptations
,
James
1.2
.
where
by
temptations
he
understands
those
Troubles
that
from
time
to
time
befell
the
Christians
,
for
their
profession
,
and
proved
their
sincerity
;
for
so
't
is
explained
in
the
following
words
,
knowing
this
,
that
the
trial
of
your
Faith
worketh
patience
.
Such
were
the
afflictions
of
Job
,
as
we
see
by
the
circumstances
of
his
story
.
God
had
given
this
testimony
to
him
,
That
he
was
a
perfect
and
an
upright
man
,
one
that
feared
God
,
and
eschewed
evil
.
But
Satan
answer'd
,
Doth
Job
fear
God
for
nought
?
Hast
thou
not
made
an
hedge
about
him
,
and
about
his
house
,
and
about
all
that
he
hath
on
every
side
?
Thou
hast
blessed
the
work
of
his
hands
,
and
his
substance
is
increased
in
the
land
.
But
put
forth
thy
hand
now
,
and
touch
all
that
he
hath
,
and
he
will
curse
thee
to
thy
face
.
Thus
the
Devil
charged
Job
,
and
in
him
all
Religious
men
,
That
his
pretence
to
Piety
was
mere
flattery
,
not
proceeding
from
a
hearty
love
to
God
,
but
from
the
Love
of
Worldly
prosperity
.
Now
though
the
event
shewed
the
falseness
of
the
Devils
suggestion
;
yet
thus
far
he
was
in
the
right
,
That
affliction
tries
whether
a
man
be
a
mere
mercenary
pretender
to
Religion
,
or
whether
he
be
an
upright
man
,
fearing
God
,
and
eschewing
evil
.
For
he
that
pretends
Religion
,
pretends
to
serve
God
,
and
to
depend
upon
him
in
all
conditions
of
Life
,
and
that
God
is
more
to
him
than
all
the
World
besides
.
But
the
reality
of
this
can
never
be
so
well
seen
as
when
we
do
his
will
,
and
bless
his
name
,
even
when
he
deprives
us
of
the
good
things
,
and
sends
us
the
afflictions
of
this
Life
.
We
should
therefore
receive
evil
from
God's
hand
as
well
as
good
,
though
we
were
as
perfect
as
Job
was
,
in
fearing
God
and
eschewing
evil
;
because
though
it
does
not
befall
us
in
such
a
case
as
a
Punishment
,
yet
it
comes
as
a
tryal
,
and
there
are
weighty
reasons
for
Patience
under
it
;
For
(
1.
)
it
is
exceedingly
for
the
Honour
of
God
and
Religion
,
if
we
acquit
our selves
well
in
bearing
it
.
This
shews
the
sincerity
and
the
power
of
our
Faith
;
and
that
Religion
is
a
Principle
of
the
truest
Fortitude
and
Fidelity
,
when
no
worldly
loss
,
nor
outward
pain
can
hinder
us
from
blessing
God
,
and
persevering
in
our
Duty
;
the
World
will
see
that
we
are
very
sure
we
serve
a
good
Master
,
and
one
whom
we
believe
nothing
ought
to
deter
or
discourage
us
from
obeying
,
not
death
it self
,
nor
vexations
worse
than
death
.
Hereby
we
declare
that
without
all
this
Worlds
good
,
he
alone
is
sufficient
for
our
reward
;
that
there
is
no
evil
like
losing
his
favour
,
no
good
like
keeping
it
.
(
2.
)
It
will
make
also
for
our
own
Comfort
;
for
although
without
this
,
a
good
man
may
have
reasonable
assurance
of
his
own
integrity
,
i.
e.
by
an
equal
Care
to
do
his
Duty
in
all
respects
,
while
God
makes
an
hedg
about
him
on
every
side
;
yet
it
cannot
be
denied
that
he
must
needs
have
yet
a
more
comfortable
assurance
of
it
,
when
be
goes
on
to
depend
upon
God
under
the
hardest
pressures
of
affliction
.
For
this
is
the
highest
Point
of
Religion
,
and
therefore
proves
our
sincerity
in
all
the
rest
.
Upon
this
trial
we
cannot
doubt
but
that
it
was
for
God's
sake
,
that
we
abstain'd
from
Drunkenness
and
Theft
,
and
hard
dealing
,
and
Lust
and
Uncleanness
;
that
in
pure
Conscience
and
with
Pious
affections
we
offer'd
up
our
daily
Prayers
,
and
Blessed
God
for
all
his
gifts
,
and
observed
his
Laws
.
For
no
other
Principle
can
make
a
man
persevere
in
Religious
dependence
upon
him
,
when
he
is
not
bribed
with
the
Prosperity
of
this
World.
The
Truth
is
,
that
all
the
Virtues
that
are
exercised
while
every
thing
goes
well
with
us
as
heart
can
wish
,
are
something
necessary
for
our
welfare
in
this
World
,
if
we
go
wisely
to
work
for
it
.
A
liar
will
not
be
believed
,
a
false
man
will
not
be
trusted
,
drunkards
will
hardly
thrive
,
a
malicious
and
hard-hearted
man
will
be
hated
,
and
he
that
does
not
Worship
God
shall
be
reproached
.
The
Vices
and
impieties
of
humane
Life
are
enemies
to
our
well-doing
in
this
World
;
affecting
either
our
Bodies
or
our
Estates
,
or
our
Quiet
,
or
our
Reputation
;
so
that
the
very
Love
of
this
World
will
teach
a
wise
man
to
Live
well
and
Religiously
in
appearance
,
that
he
may
fare
the
better
for
it
here
.
But
when
God
sends
those
evils
that
our
Piety
is
so
far
from
hindring
,
that
is
does
expose
us
to
them
,
and
yet
we
go
on
to
Bless
and
Serve
him
,
this
puts
it
out
of
all
question
,
that
we
are
really
and
in
earnest
what
we
seem
to
be
,
the
Faithful
Servants
of
God
,
as
God
speaking
after
the
manner
of
men
,
said
to
Abraham
,
when
he
offer'd
up
his
Son
Isaac
,
Now
I
know
that
thou
fearest
God
,
because
thou
hast
not
with-held
thy
Son
,
thy
only
Son
from
me
.
Thus
I
have
laid
down
some
Considerations
very
useful
,
I
am
persuaded
,
to
prepare
us
for
all
the
Portion
of
Evil
which
God
may
think
fit
to
send
upon
any
of
us
in
this
World
;
that
whenever
any
of
it
happens
,
we
may
follow
the
example
of
Job
,
and
receive
evil
from
God's
hand
,
as
well
as
good
.
But
then
,
Brethren
,
we
must
remember
that
such
things
as
these
are
to
be
thought
of
very
much
before
,
or
we
shall
be
little
better
for
them
when
once
adversity
happens
.
For
't
is
not
barely
knowing
nor
hearing
them
,
but
't
is
much
considering
them
,
that
must
make
them
Principles
within
us
,
and
fortifie
us
against
all
surprizes
.
It
is
a
great
mistake
that
these
thoughts
must
make
us
melancholly
,
and
spoil
that
reasonable
comfort
we
should
take
in
the
good
things
which
God
lends
us
for
our
use
.
For
while
we
enjoy
them
without
overvaluing
them
,
we
have
all
that
they
are
good
for
;
and
they
are
not
the
less
pleasant
,
because
we
know
of
greater
Blessings
than
they
are
;
our
part
is
to
use
them
thankfully
,
while
they
are
ours
,
for
our
use
;
and
by
all
Prudent
means
,
as
far
as
lawfully
we
can
,
to
keep
off
Adversity
;
because
then
we
may
be
sure
that
those
evils
which
befall
us
without
our
own
faults
,
are
most
properly
of
Gods
sending
.
And
so
we
shall
feel
our selves
under
the
Power
of
all
those
reasons
why
we
should
with
submission
and
thankfulness
receive
not
only
good
,
but
evil
also
at
the
hand
of
God.
The
Seventeenth
Sermon
.
ROM.
VIII
.
Part
of
34
,
and
35.
v.
It
is
God
that
justifieth
:
who
is
he
that
condemneth
?
THESE
words
signify
one
of
these
things
;
Either
that
when
God
justifies
,
no
man
will
condemn
,
but
that
when
we
are
sure
of
pleasing
him
,
we
are
sure
of
pleasing
all
too
;
or
else
that
if
he
approves
and
justifies
,
it
is
no
great
matter
,
nor
should
we
be
much
concerned
by
whom
we
are
accused
or
condemned
.
But
the
first
cannot
be
the
meaning
,
that
no
man
condemns
whom
God
justifies
:
For
the
Disciples
of
Christ
were
used
in
that
manner
,
that
St.
Paul
applied
this
saying
to
their
case
,
v
,
36.
For
thy
sake
are
we
killed
all
the
day
long
,
we
are
appointed
as
sheep
for
the
slaughter
.
He
means
therefore
That
if
God
justifies
,
it
is
not
considerable
who
condemns
.
They
were
brought
before
the
Tribunals
of
men
,
where
grievous
things
were
laid
to
their
charge
;
yet
because
God
saw
their
Innocence
,
says
the
Apostle
,
who
shall
lay
any
thing
to
the
charge
of
God's
elect
?
They
were
dealt
with
as
Malefactors
,
yet
says
he
,
Who
is
he
that
condemneth
?
so
that
he
supposes
them
to
be
condemned
by
no
body
,
in
comparison
,
because
while
they
were
condemned
by
men
,
God
Justified
them
.
Which
offers
two
Points
to
be
considered
.
1.
That
men
do
sometimes
condemn
those
whom
God
justifies
.
(
2.
)
That
they
whom
God
justifies
have
no
cause
to
be
dejected
when
they
are
condemned
by
men
.
1.
That
men
do
sometimes
condemn
those
whom
God
justifies
;
and
they
condemn
them
too
for
the
sake
of
those
things
which
he
approves
,
and
lay
that
to
their
charge
which
he
is
now
pleased
with
,
and
will
hereafter
reward
.
It
was
such
a
case
which
our
Saviour
prepared
his
Disciples
for
,
when
he
said
,
Blessed
are
ye
when
men
shall
revile
you
and
persecute
you
,
and
lay
all
manner
of
evil
falsly
against
you
for
my
sake
:
Which
began
to
be
fulfilled
as
soon
as
ever
the
World
took
notice
of
them
.
And
here
let
us
briefly
consider
what
kind
of
Persons
they
then
were
,
and
how
they
were
used
.
The
Apostles
,
and
those
that
were
in
fellowship
with
them
,
professed
the
sincere
and
uncorrupted
Truth
of
the
Gospel
,
teaching
all
Purity
and
Virtue
,
and
whatever
they
received
in
Command
from
our
Lord
Jesus
.
Nor
will
any
Christian
of
what
other
Name
soever
,
pretend
that
there
was
too
much
or
too
little
,
in
their
Doctrine
.
All
are
agreed
,
not
only
that
Christianity
is
worthy
of
all
acceptation
;
but
also
that
it
was
by
them
professed
intirely
and
without
mixture
.
As
to
their
manners
,
they
were
Persons
of
the
greatest
simplicity
,
easie
to
be
known
what
they
were
,
given
to
no
deceit
,
desiring
to
Live
in
quiet
,
because
there
was
nothing
in
their
Doctrine
,
or
in
their
way
of
Life
,
to
create
jealousies
in
others
.
It
was
a
very
great
part
of
their
Religion
to
deny
themselves
,
and
to
do
good
to
their
Neighbours
.
They
did
not
aim
at
Worldly
power
and
greatness
,
but
instead
of
using
that
interest
they
had
in
the
People
to
save
themselves
by
Violence
from
Persecution
;
they
urged
subjection
to
Laws
and
Government
upon
Principles
of
Conscience
.
They
were
such
kind
of
men
,
and
we
doubt
not
but
God
justified
them
.
Let
us
therefore
see
how
they
were
used
by
men
,
by
Jews
and
Gentiles
.
As
for
the
Jews
,
it
was
not
indeed
very
likely
that
they
should
be
treated
much
better
than
their
Master
had
been
before
.
And
so
the
event
shewed
;
't
is
true
they
made
many
Converts
,
and
a
great
part
of
the
People
cleaved
to
their
Doctrine
and
fellowship
;
but
this
enraged
their
enemies
so
much
the
more
;
and
the
more
numerous
that
Christians
grew
,
there
were
so
many
more
to
be
hated
and
reviled
,
and
persecuted
:
For
1.
They
were
charged
with
Heresie
,
and
represented
as
a
Sect
that
subsisted
upon
the
Profession
of
new
and
false
Doctrines
.
For
thus
we
find
St.
Paul
obliged
to
apologize
for
himself
before
Foelix
,
against
the
accusations
of
the
Jews
;
They
cannot
,
says
he
,
prove
the
things
whereof
they
now
accuse
me
.
But
this
I
confess
unto
thee
,
That
after
the
way
which
they
call
heresie
,
so
worship
I
the
God
of
my
fathers
,
believing
all
things
which
are
written
in
the
law
,
and
in
the
prophets
(
Acts
24.14
.
)
.
And
have
hope
towards
God
,
which
they
themselves
allow
,
That
there
shall
be
a
resurrection
of
the
dead
.
And
herein
do
I
exercise
my self
,
to
have
always
a
conscience
void
of
offence
towards
God
and
men
.
St.
Paul
,
and
such
as
he
,
believed
all
things
that
were
written
in
the
Law
and
the
Prophets
,
those
very
writings
which
the
Jews
themselves
acknowledged
to
be
Divine
;
and
tho
to
this
Faith
,
they
added
the
Doctrine
and
Practice
of
a
good
life
,
yet
they
were
esteemed
Hereticks
,
because
they
undertook
to
see
with
their
own
eyes
,
and
to
judg
for
themselves
,
instead
of
submitting
to
the
Authority
of
the
Council
that
had
betrayed
and
murdered
the
Lord
Jesus
.
2.
They
were
accused
of
Sedition
too
,
as
if
they
designed
to
make
Stirs
and
Commotions
,
and
to
alienate
the
people
from
their
Governours
.
Thus
when
Paul
and
Silas
had
converted
a
multitude
of
Devout
Greeks
,
and
not
a
few
of
the
Chief
Women
at
Thessalonica
,
the
Jews
who
believed
not
,
moved
with
Envy
,
took
unto
'em
certain
lewd
fellows
of
the
baser
sort
,
and
drew
some
of
the
Brethren
to
the
Rulers
,
crying
,
These
that
have
turned
the
world
upside
down
,
are
come
hither
also
,
who
do
contrary
to
the
decrees
of
Coesar
,
saying
,
That
there
is
another
King
,
one
Jesus
,
Acts
17.5
,
6.
And
yet
they
never
made
one
step
by
word
or
deed
,
towards
deposing
Princes
,
and
changing
Governments
.
Jesus
,
indeed
,
who
had
commanded
them
to
pay
Tribute
unto
Caesar
,
had
also
forbidden
them
to
be
of
the
Religion
which
Caesar
was
then
of
;
and
this
was
drawn
into
an
accusation
of
Faction
and
Disloyalty
.
Thus
also
the
same
St.
Paul
being
brought
before
Foelix
at
Jerusalem
,
the
Jews
complained
by
Tertullian
their
Orator
,
That
they
had
found
him
a
pestilent
fellow
,
and
a
mover
of
sedition
among
all
the
Jews
throughout
the
world
,
and
a
ringleader
of
the
sect
of
the
Nazarenes
,
Acts
24.5
.
3.
They
concluded
them
under
a
sentence
of
Damnation
,
as
far
as
they
could
do
it
.
Indeed
they
would
have
it
thought
so
impossible
for
a
Christian
to
be
saved
,
that
some
of
them
after
being
converted
to
Christianity
,
were
strongly
perswaded
,
that
they
still
ought
to
keep
the
Law
of
Moses
,
and
would
have
mingled
Judaism
and
Christianity
together
;
as
if
there
was
no
hope
of
Salvation
out
of
the
Synagogue
:
Except
ye
be
circumcised
after
the
manner
of
Moses
,
ye
cannot
be
saved
,
Acts
15.1
.
4.
As
't
is
usual
in
such
cases
,
to
damn
first
,
and
then
to
kill
,
they
delivered
the
Disciples
of
Christ
to
death
,
and
pretended
the
service
of
God
for
it
.
For
which
we
may
take
those
remarkable
words
of
St.
Paul
,
describing
the
temper
of
the
Jews
then
,
and
what
his
own
once
was
.
Says
he
,
I
was
taught
according
to
the
perfect
manner
of
the
law
of
the
fathers
,
and
was
zealous
toward
God
,
as
ye
are
at
this
day
.
And
I
persecuted
them
even
unto
the
death
,
binding
and
delivering
into
prisons
both
men
and
women
,
Acts
22.3
,
4.
And
in
chap.
26.
v.
10
,
11.
he
declares
,
That
he
persecuted
them
oft
in
every
synagogue
,
and
compelled
them
to
blaspheme
;
and
being
exceedingly
mad
against
them
,
he
persecuted
them
even
into
strange
cities
.
Such
was
the
entertainment
they
had
from
the
Jews
,
to
whom
the
Word
of
Salvation
was
first
delivered
:
But
when
it
was
carried
amongst
the
Gentiles
,
they
condemned
it
too
.
For
,
1.
It
was
run
down
,
as
if
it
had
brought
Irreligion
and
Atheism
into
the
World
;
Insomuch
that
the
Ancient
Apologists
were
fain
in
good
earnest
to
set
themselves
against
this
absurd
accusation
,
and
to
shew
that
it
was
not
all
one
to
serve
God
at
all
,
and
not
to
serve
many
Gods
;
That
there
might
be
devotion
without
bowing
down
to
Images
;
and
Religion
and
Worship
without
Idolatry
;
and
better
a
great
deal
without
these
things
than
with
them
.
2.
It
was
exclaimed
against
as
a
late
upstart
Religion
,
that
began
but
yesterday
,
and
was
fitter
to
be
hissed
than
argued
out
of
the
World.
They
used
to
ask
the
Christians
what
sort
of
men
they
could
name
,
either
Greeks
or
Barbarians
,
that
made
their
Profession
,
and
had
their
Rites
and
Worship
,
before
Jesus
appeared
.
You
have
forsaken
,
say
they
,
the
Customs
of
the
Fathers
,
that
had
been
observed
of
Old
time
in
all
Cities
and
Countries
;
you
have
revolted
from
a
Worship
,
which
has
had
the
Tradition
of
all
Ages
;
and
the
approbation
of
Kings
and
People
,
Law
makers
and
Philosophers
,
and
by
almost
all
the
World
,
till
such
as
you
appeared
,
who
are
but
of
yesterday
.
3.
They
try
to
overwhelm
it
with
the
most
gross
and
palpable
untruths
;
they
gave
it
out
that
the
Christians
were
worshippers
of
the
Sun
;
nay
,
that
they
adored
an
Asses-head
,
and
sometimes
a
Cross
:
They
did
not
stick
to
say
,
That
in
their
solemn
Assemblies
they
killed
a
Child
,
and
committed
Incest
.
They
also
upon
no
occasion
in
the
world
,
disarm'd
them
as
a
seditious
and
disloyal
People
,
and
accused
them
of
Treason
,
tho
none
ever
set
better
examples
of
Fidelity
to
their
Governors
.
To
conclude
:
Our
Predecessors
of
the
Primitive
Church
,
were
now
and
then
condemned
to
several
sorts
of
deaths
;
and
it
was
often
a
great
deal
more
safe
to
be
some
notorious
Malefactor
,
than
to
be
a
Christian
.
In
a
word
:
The
Gospel
met
with
that
Opposition
,
which
no
Religion
ever
did
before
.
The
Gods
of
other
Nations
,
new
Gods
every
day
were
admitted
into
a
Temple
at
Rome
with
some
Formality
,
and
without
Trouble
.
But
when
the
Disciples
of
Jesus
came
to
call
men
to
the
Worship
of
the
only
true
God
,
and
Jesus
Christ
whom
he
had
sent
;
Jews
and
Gentiles
conspired
to
extinguish
their
Religion
,
and
to
blot
out
their
name
for
ever
;
insomuch
that
the
Jews
at
Rome
could
tell
St.
Paul
,
As
concerning
this
sect
,
we
know
that
it
is
every
where
spoken
against
.
Those
therefore
whom
God
justifies
,
have
been
,
and
may
be
condemned
by
men
:
Which
will
not
seem
strange
to
any
of
us
,
if
we
consider
what
the
Causes
of
it
are
.
For
instance
;
1.
That
hatred
of
truth
which
reigns
in
a
great
part
of
mankind
.
They
cannot
bear
sound
Doctrine
,
nor
can
they
therefore
bear
those
that
profess
and
practise
it
;
truth
is
against
them
,
and
therefore
they
will
be
against
the
truth
,
and
all
that
follow
it
.
So
long
as
Pride
,
Lust
,
Avarice
,
Revenge
,
Luxury
,
and
such
things
remain
,
there
will
be
so
many
causes
of
condemning
that
which
God
approves
.
To
which
we
must
add
,
2.
The
inflexibleness
of
true
Doctrine
,
and
of
those
that
maintain
it
,
to
the
designs
of
worldly
men
.
Christianity
was
said
to
be
a
perfect
Scheme
of
Religion
,
that
would
suffer
no
additions
or
alterations
.
It
was
stiff
,
and
would
not
bend
to
the
pleasure
of
Priests
or
of
States-men
;
as
all
that
would
,
which
the
Heathens
called
Religion
among
themselves
.
Whilst
it
was
kept
in
wise
and
honest
hands
and
truly
represented
,
there
was
no
room
for
Cheating
,
no
Allowances
for
Pious
Frauds
,
no
place
for
convenient
Inventions
:
Innovatious
could
not
be
brought
into
the
Faith
of
Christians
,
or
the
Substance
of
their
Worship
but
they
would
be
corruptions
of
both
;
without
tampering
with
it
,
it
could
not
serve
the
ambition
of
a
few
,
to
the
prejudice
of
all
others
.
And
therefore
while
it
was
pure
,
they
could
not
bear
it
,
whose
gain
was
their
Godliness
,
and
who
had
been
used
to
tell
lies
in
hypocrifie
.
3.
The
proneness
of
mankind
to
Superstition
,
is
another
cause
of
disapproving
what
God
approves
.
The
true
Disciples
of
Christ
are
,
according
to
their
Religion
,
for
a
plain
Faith
,
a
pure
and
simple
Worship
,
and
for
a
few
Mysteries
,
no
more
than
God
has
made
;
and
for
making
Charity
and
Purity
the
end
of
all
these
.
But
generally
speaking
,
people
are
for
being
saved
by
a
multitude
of
Ceremonies
,
with
a
Priest
to
administer
them
.
They
love
to
be
amused
,
and
to
have
their
imaginations
entertained
with
Mysteries
that
they
do
not
understand
,
and
then
to
believe
that
their
Souls
have
received
a
great
deal
of
good
by
it
.
On
the
other
side
,
Christianity
does
very
little
gratifie
the
Fancy
,
and
labours
very
much
to
inform
the
Understanding
;
and
therefore
has
been
thought
a
Religion
fit
only
for
Philosophers
,
being
not
accommodated
enough
to
the
vulgar
,
unless
it
were
dressed
out
with
more
Mystery
and
Pageantry
.
But
then
the
Ancient
Fathers
made
no
doubt
to
call
it
a
Philosophy
,
and
such
a
one
as
was
designed
to
make
Plowmen
and
vulgar
Persons
,
Philosophers
,
i.
e.
to
cure
them
of
Superstition
,
and
to
inform
their
minds
with
the
knowledg
of
the
most
profitable
Truths
.
This
is
the
true
business
of
Christian
Priests
,
not
to
make
gain
to
themselves
by
deceiving
people
that
were
to
be
deceived
,
nor
to
get
power
and
dependencies
by
those
Doctrines
whereby
the
people
get
ease
,
and
liberty
,
and
ignorance
;
but
instead
of
nourishing
and
encouraging
,
to
repress
and
correct
the
proneness
of
mankind
to
Superstition
.
4.
These
two
opposite
infirmities
,
a
fondness
of
any
thing
that
is
new
on
the
one
hand
,
and
a
passionate
zeal
for
that
which
has
some
Antiquity
on
the
other
,
do
by
turns
promote
this
mischief
.
Some
Errors
have
very
successfully
taken
place
at
first
,
when
they
were
entertainments
to
those
that
loved
Novelty
;
and
the
same
Errors
in
process
of
time
,
are
hugged
by
others
,
because
they
have
the
appearance
of
great
Antiquity
.
They
are
few
in
comparison
,
that
had
not
rather
be
told
what
is
Late
,
and
what
is
Ancient
,
than
what
is
True.
To
which
we
may
add
,
6.
The
vast
influence
that
prejudice
and
prepossession
has
upon
mens
understandings
;
which
is
very
often
so
great
,
that
it
will
not
allow
any
thing
to
be
said
on
the
other
side
,
and
so
Condemns
him
that
offers
Truth
before
he
is
heard
;
or
if
a
hearing
cannot
be
avoided
,
it
is
able
sometimes
to
divert
the
attention
;
or
if
attention
be
given
,
it
can
corrupt
the
Judgment
.
Men
in
those
circumstances
are
but
ill
Judges
,
whatever
their
natural
abilities
are
.
They
love
one
side
of
the
Question
,
they
hate
the
other
;
and
they
Judge
accordingly
.
6.
In
many
Persons
,
the
impatience
of
considering
and
weighing
things
,
and
the
ease
of
letting
others
Judge
for
them
,
without
examining
particulars
,
is
the
cause
of
false
Judgment
.
For
the
ease
that
a
man
gets
this
way
,
inclines
him
to
believe
that
there
are
Judges
who
cannot
Err
,
and
will
be
sure
to
tell
him
nothing
but
Truth
;
and
this
disposition
is
a
mighty
friend
to
those
that
pretend
to
so
high
an
Authority
,
because
it
gives
them
an
●pportunity
to
say
what
they
list
,
and
to
determine
what
they
please
.
Whoever
therefore
comes
with
truth
on
the
other
hand
,
against
an
Authority
that
must
not
be
thought
capable
of
mistaking
,
't
is
like
to
be
welcome
neither
to
those
that
teach
,
nor
to
those
that
are
taught
;
for
in
effect
he
comes
to
the
former
to
tell
them
that
they
must
quit
their
power
,
and
to
the
latter
that
they
must
quit
their
ease
.
These
are
some
of
the
causes
of
mens
condemning
those
whom
God
justifies
;
by
which
it
appears
that
it
is
an
Evil
which
comes
of
Evil.
And
the
conclusion
we
are
to
make
of
them
,
it
is
this
:
That
we
do
by
no
means
square
our
professions
and
our
actions
,
by
so
false
a
rule
as
that
of
pleasing
men
,
and
gaining
the
favour
and
good
words
of
men
;
for
they
may
and
they
often
have
,
and
I
doubt
not
but
they
often
will
condemn
those
whom
God
justifies
;
and
by
the
same
reason
they
will
Justifie
those
whom
God
Condemns
.
To
get
Favour
,
and
to
avoid
Disgrace
,
is
a
happiness
which
he
that
scorns
,
is
not
wise
;
but
't
is
no
rule
for
a
man
to
Live
by
;
and
he
that
makes
it
so
,
cannot
be
honest
.
Man
may
Condemn
those
whom
God
justifies
,
That
is
the
first
Point
.
The
second
is
this
,
2.
That
to
be
condemned
by
man
,
is
tolerable
,
if
God
Justifies
.
A
Truth
so
clear
,
That
more
words
cannot
make
it
clearer
,
but
they
may
serve
to
fasten
it
more
upon
our
Minds
.
Let
us
consider
such
things
as
these
,
1.
The
Infinite
disproportion
between
God
and
man
;
St.
Paul's
meaning
was
,
that
God
Justifies
,
and
man
Condemns
;
and
to
shew
that
in
comparison
no
body
condemned
in
this
case
,
he
puts
his
meaning
into
the
form
of
a
Question
;
It
is
God
that
Justifies
,
who
is
he
that
condemns
?
A
wise
man
will
not
be
much
troubled
to
be
rail'd
at
by
a
Slave
,
if
he
be
honoured
by
a
King.
2.
We
can
certainly
tell
how
to
please
God
,
because
we
know
what
profession
,
and
what
practice
he
approves
;
for
he
hath
told
us
what
they
are
,
and
we
may
believe
him
.
We
are
secure
also
that
what
will
please
him
to
day
,
will
do
so
to
morrow
;
and
that
what
he
accounts
good
service
now
,
he
will
always
reckon
to
be
so
.
For
God
changes
not
,
and
can
by
no
means
contradict
himself
;
He
conceals
no
part
of
our
Duty
from
us
,
and
therefore
to
gain
his
Favour
,
we
need
not
go
forward
and
backward
,
nor
contradict
our selves
neither
.
If
we
study
to
approve
our selves
to
God
,
as
we
have
but
one
Lord
to
please
,
so
he
is
ever
constant
to
himself
;
our
way
is
one
,
and
plain
;
and
our
rule
the
same
yesterday
,
to
day
and
for
ever
.
3.
God
knows
the
very
secrets
of
our
hearts
,
and
the
springs
of
all
our
actions
;
and
therefore
they
whom
God
justifies
,
are
truly
worthy
.
He
that
can
bear
the
allseeing
Eye
of
God
,
is
in
reality
all
that
he
appears
to
be
;
he
is
that
Just
,
Faithful
and
Unbiassed
man
,
and
he
has
that
pure
and
clear
mind
,
which
if
we
could
see
with
our
Bodily
Eyes
,
we
should
,
as
Plato
fancied
,
be
ready
to
fall
down
and
Worship
it
.
Man
justifies
only
by
the
outward
appearance
,
and
sometimes
happens
to
be
pleased
with
profession
and
service
,
where
nothing
is
meant
of
that
which
is
so
well
taken
.
A
Knave
and
a
Hypocrite
may
win
thanks
from
man
;
but
where
God
Justifies
,
there
is
Faithfulness
and
Integrity
;
and
whoever
Condemns
such
a
one
,
disgraces
himself
more
than
him
.
4.
If
God
justifies
us
,
our
own
hearts
do
at
the
same
time
acquit
and
absolve
us
;
says
St.
John
,
If
our
hearts
condemn
us
not
,
then
have
we
confidence
towards
God.
And
't
is
true
on
the
other
side
,
that
if
God
condemns
us
not
,
then
have
we
confidence
of
our selves
.
By
doing
those
things
that
please
him
,
we
are
sure
to
please
our selves
:
By
making
him
our
Friend
,
we
shall
infallibly
make
one
Friend
more
,
and
that
is
our
own
Consciences
,
which
is
infinitely
more
to
us
,
than
the
opinion
of
the
World.
'T
is
a
plain
case
,
that
we
approve
our selves
to
God
by
following
Truth
and
Goodness
;
and
this
we
know
will
put
us
upon
strugling
with
our
own
Judgment
,
and
straining
points
against
our
clear
knowledge
of
what
we
ought
to
do
.
All
the
while
we
are
gaining
his
Favour
,
we
are
sure
we
do
well
;
and
when
we
have
done
it
,
we
shall
thank
our selves
,
instead
of
being
plagued
with
a
fad
and
black
remembrance
of
the
way
we
took
to
get
it
.
Acquaint
now
thy self
with
God
and
be
at
peace
with
him
,
and
so
shall
good
come
unto
thy
Soul.
5.
There
lies
no
Flattery
,
nor
false
Accusation
,
nor
outward
accident
against
us
,
to
put
us
out
of
God's
Favour
,
or
to
make
us
lose
what
we
have
wrought
,
to
turn
his
mind
,
or
to
blot
our
services
out
of
his
remembrance
.
No
change
of
Fortune
shall
bring
us
into
disgrace
;
which
consideration
St.
Paul
laid
great
strength
upon
in
pursuance
of
the
Text.
Who
shall
separate
us
from
the
love
of
Christ
?
shall
tribulation
,
or
distress
,
or
persecution
,
or
famine
,
or
nakedness
,
or
peril
,
or
sword
?
v.
35.
I
am
persuaded
,
says
he
,
that
neither
death
,
norlife
,
nor
angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
;
nor
heigth
nor
depth
,
nor
any
other
creature
,
shall
be
able
to
separate
us
from
the
love
of
God
which
is
in
Christ
Jesus
our
Lord
,
v.
38.
Nay
says
the
Apostle
,
in
all
these
things
we
are
more
than
Conquerors
;
that
is
,
we
get
by
being
Condemned
by
others
,
because
by
that
we
are
made
more
dear
to
God
,
who
will
consider
not
only
,
that
we
served
him
,
but
under
what
discouragements
from
the
World
,
we
did
so
.
Lastly
.
6.
Whom
God
justifies
,
them
he
also
glorifies
.
For
whom
he
did
foreknow
he
also
did
predestinate
to
be
conformed
to
the
Image
of
his
Son
;
that
he
might
be
the
first-born
among
many
brethren
,
v.
29
,
30.
i.e.
Those
whom
he
foreknew
to
be
his
most
faithful
servants
,
he
did
before
time
decree
,
that
by
suffering
for
righteousness
,
they
should
follow
so
glorious
a
Pattern
as
their
Elder
Brother
the
Lord
Jesus
.
Moreover
,
whom
he
did
predestinate
,
them
he
also
called
,
(
i.
e.
)
he
brought
them
to
the
profession
of
the
truth
in
a
hazardous
time
,
that
they
should
shew
their
Integrity
;
and
wh●m
he
called
,
them
he
also
justified
;
and
whom
he
justified
,
them
he
also
glorified
.
Which
is
so
sure
,
that
the
Apostle
mentions
it
as
if
it
were
done
already
.
Then
he
proceeds
in
the
following
verses
,
What
shall
we
say
to
these
things
?
If
God
be
for
us
,
who
can
be
against
us
?
He
that
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
,
how
shall
he
not
with
him
freely
give
us
all
things
?
who
shall
lay
any
thing
to
the
charge
of
God's
elect
?
It
is
God
that
justifies
,
who
is
he
that
condemneth
?
It
is
Christ
that
died
,
yea
rather
that
is
risen
again
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
.
The
conclusion
is
this
,
That
whoever
Condemns
,
we
are
not
to
be
discouraged
,
if
God
justi●ies
.
But
it
may
be
said
,
That
all
this
is
very
true
indeed
,
but
it
serves
the
turn
of
all
Parties
,
even
of
those
who
are
most
severely
Condemned
by
each
other
,
while
each
of
them
pretends
to
have
God
and
Truth
on
their
side
:
And
therefore
that
this
Subject
might
have
been
more
usefully
pursued
,
by
shewing
particularly
what
that
Faith
and
that
Practice
is
,
with
which
they
must
be
qualified
whom
God
justifies
;
and
how
we
are
assured
of
it
.
Now
I
considered
all
this
at
first
;
but
then
I
knew
that
I
was
to
speak
to
persons
who
are
neither
ignorant
of
the
Doctrine
of
this
Church
,
nor
of
the
evidence
whereby
it
appears
to
be
the
very
Truth
of
Christianity
;
by
which
,
whoever
Governs
himself
in
Worshipping
God
,
in
behaving
himself
to
others
,
and
in
all
his
ways
,
shall
be
assuredly
Justified
of
God
,
though
all
the
World
should
Condemn
him
for
it
.
But
I
considered
also
,
that
of
all
things
which
are
apt
to
shake
the
constancy
of
modest
Persons
,
nothing
is
more
likely
to
do
it
,
than
the
mighty
confidence
wherewith
they
of
the
Roman
Church
Condemn
us
,
and
Exclaim
against
us
.
For
to
those
who
are
acquainted
with
the
History
of
the
World
,
and
of
the
Church
,
it
must
needs
be
a
surprize
,
that
men
who
are
said
to
be
Learned
,
and
known
to
be
Zealous
,
do
pronounce
against
us
with
no
less
severity
than
if
we
were
mere
Infidels
;
One
would
think
there
must
be
some
deep
reason
for
it
,
when
they
make
us
nothing
at
all
,
and
themselves
all
in
all
.
For
thus
they
will
not
allow
that
we
are
a
Church
,
or
that
we
have
any
certainty
so
much
as
of
that
True
Doctine
we
profess
;
for
they
know
us
better
than
we
do
our selves
,
and
as
for
our
Salvation
they
are
as
sure
it
belongs
not
to
us
,
till
we
are
converted
to
them
,
as
if
they
kept
the
Keys
of
Heaven
.
Nor
do
they
sink
us
more
than
they
raise
themselves
,
who
are
not
only
a
Church
,
but
the
whole
Church
,
and
not
only
not
deceived
,
but
even
Infallible
.
They
talk
as
if
there
were
no
safety
with
us
,
and
no
danger
with
them
;
which
may
raise
such
doubts
in
weaker
minds
,
that
I
thought
it
not
unseasonable
to
bring
to
your
remembrance
how
violently
the
Apostles
and
their
Christian
Brethren
were
Condemned
by
men
,
of
whom
yet
these
men
will
grant
that
they
were
justified
of
God.
If
it
shall
be
said
,
This
is
a
common-place
Argument
,
of
which
all
men
serve
themselves
.
I
Answer
,
That
the
Argument
is
so
much
the
stronger
.
For
if
these
men
themselves
will
tell
you
,
that
confidence
is
not
to
be
trusted
,
you
will
,
I
hope
,
make
this
application
,
That
neither
is
their
confidence
to
be
trusted
;
and
therefore
that
you
ought
to
consider
what
they
are
,
before
you
believe
them
to
be
what
they
call
themselves
;
and
examin
what
they
teach
,
before
you
think
the
worse
of
your selves
,
for
what
they
call
you
:
And
this
is
all
that
we
desire
of
you
,
That
you
would
weigh
the
reasons
of
things
,
and
not
mind
swelling
words
.
Brethren
,
it
is
by
no
means
a
new
Artifice
,
to
talk
in
a
very
high
strain
,
when
Argument
runs
very
low
:
Thus
Jews
and
Gentiles
exclaimed
against
our
Fathers
the
Apostles
,
and
the
Primitive
Believers
,
condemning
them
for
going
against
Antiquity
,
Universality
,
Authority
,
Tradition
,
Philosophers
,
Law-makers
,
Kings
and
Nations
.
And
yet
when
all
was
done
,
all
this
was
but
empty
noise
,
and
vain
pretence
,
and
the
Cause
of
Christianity
was
the
Cause
of
God.
Foul
Errors
have
been
drest
with
glorious
appearances
of
Truth
,
and
Truth
has
been
opposed
with
Confidence
;
and
God
suffers
it
to
be
so
,
to
try
the
Sincerity
of
men
,
that
while
they
who
are
willing
to
be
deluded
,
fall
by
the
Temptation
,
men
of
Probity
,
and
lovers
of
Truth
,
should
upon
diligent
examination
hold
it
faster
than
otherwise
they
would
have
done
.
This
is
one
of
the
great
Advantages
to
which
that
opposition
tends
,
which
Truth
has
met
with
in
the
World.
And
therefore
the
more
lofty
those
pretences
are
,
by
which
the
other
Church
would
bring
us
to
an
intire
submission
to
her
Authority
in
every
point
of
Religion
,
so
much
greater
reason
there
is
to
examine
every
one
of
her
particulars
;
and
if
I
find
that
she
is
mistaken
in
any
of
them
,
I
am
verysure
that
she
is
not
infallible
in
all
.
And
if
she
will
not
allow
me
to
make
a
Judgment
of
the
Particulars
,
't
is
just
as
if
a
man
should
try
to
hinder
me
from
castingup
my
own
Accounts
,
by
going
about
to
prove
that
he
cannot
possibly
mistake
in
doing
it
;
he
might
indeed
shew
some
Wit
in
working
his
Demonstration
,
but
I
should
shew
a
great
deal
more
folly
in
trusting
him
.
To
conclude
:
We
have
a
Rule
whereby
to
try
the
Doctrine
,
I
will
not
only
say
of
a
Church
,
or
a
Pope
,
or
a
Council
,
but
even
of
an
Angel
from
Heaven
,
if
an
Angel
should
come
and
Preach
to
us
;
and
that
Rule
is
the
Holy
Scripture
;
especially
the
Writings
of
the
Evangelists
and
Apostles
.
These
are
by
all
Christians
acknowledged
to
be
the
undoubted
,
and
the
most
ancient
Records
of
our
Holy
Religion
;
and
they
have
had
a
Tradition
so
uncontroulable
,
as
no
Books
in
the
World
ever
had
the
like
.
Whoever
therefore
is
our
Guide
,
it
is
very
reasonable
that
this
should
be
our
Rule
.
And
of
all
Churches
in
the
World
,
I
will
never
trust
my self
to
her
discretion
,
that
will
not
trust
me
with
the
Knowledg
and
Study
of
this
Rule
.
Here
we
may
,
if
we
please
,
make
our selves
very
sure
,
that
we
are
of
those
whom
God
will
justifie
;
for
here
we
may
discern
what
kind
of
persons
St.
Paul
and
the
Christians
of
whom
he
speaks
in
this
place
,
and
what
all
the
Apostles
,
and
Primitive
Disciples
of
our
Lord
,
were
.
For
those
Books
which
acquaint
us
with
their
Names
,
and
which
were
written
by
some
of
themselves
,
do
also
discover
to
us
what
Faith
they
profess'd
,
what
Doctrine
they
taught
,
and
what
Lives
they
led
.
Now
if
we
profess
that
very
Faith
,
and
teach
no
other
Doctrine
,
and
frame
our
practise
by
their
Rules
and
good
Examples
,
then
without
all
question
,
we
are
such
kind
of
Christians
as
they
were
;
and
then
altho
we
should
be
used
by
the
world
,
as
they
were
too
,
yet
the
encouragement
and
comfort
which
they
had
,
will
also
belong
to
us
;
and
we
too
may
say
,
Who
shall
lay
any
thing
to
the
charge
of
God's
elect
?
it
is
God
that
justifieth
,
who
is
he
that
condemneth
?
it
is
Christ
that
died
,
yea
rather
,
that
is
risen
again
.
Having
therefore
the
Infallible
Rule
of
God's
Word
,
whereby
to
guide
our selves
,
We
beseech
you
,
Brethren
,
and
exhort
you
by
the
Lord
Jesus
,
that
as
ye
have
received
of
us
,
how
you
ought
to
walk
,
and
to
please
God
,
so
ye
would
abound
more
and
more
;
that
while
evil
men
and
seducers
shall
wax
worse
and
worse
,
deceiving
and
being
deceived
,
ye
may
continue
in
the
things
which
ye
have
learned
,
knowing
of
whom
ye
have
learned
them
,
even
from
the
Sayings
of
our
Lord
Jesus
,
and
his
holy
Apostles
,
delievered
to
us
in
the
Scriptures
,
which
are
able
to
make
us
wise
unto
salvation
,
through
saith
which
is
in
Christ
Jesus
.
Let
us
remember
,
that
it
had
been
better
for
us
,
not
to
have
known
the
way
of
righteousness
,
than
after
we
have
known
it
,
to
turn
from
the
holy
commandment
delivered
to
us
;
not
forgetting
by
any
means
,
that
't
is
a
way
of
righteousness
we
have
been
made
to
know
,
and
an
holy
Commandment
that
hath
been
delivered
to
us
,
from
which
therefore
we
may
depart
as
damnably
by
an
impure
Conversation
,
as
by
letting
go
our
pure
Profession
;
in
which
case
we
are
so
far
from
being
justified
,
that
we
shall
be
the
more
condemned
by
our
Faith
:
We
have
no
false
Principles
to
save
our
hearts
from
condemning
us
,
if
we
allow
our selves
in
any
way
of
wickedness
;
and
God
is
greater
than
our
hearts
,
and
knoweth
all
things
:
Whoever
else
condemns
us
,
that
is
more
than
recompence
enough
;
if
God
justifieth
.
But
who
is
he
that
shall
justifie
us
,
if
God
condemns
?
FINIS
.