SERMONS
On
SPECIAL
Occasions
and
Subjects
,
VIZ:
-
An
Answer
to
Pilate's
Question
,
What
is
Truth
?
-
Why
Rulers
and
Judges
are
called
Gods
.
-
That
Magistrates
should
be
Exemplary
in
their
Lives
.
-
How
Ministers
of
the
Gospel
are
to
Excel
.
-
That
Decay
of
Trade
is
the
Product
of
Vice
.
-
War
Lawful
and
Necessary
on
just
Occasions
.
-
The
Danger
of
Intestine
Divisions
.
-
The
Use
and
Abuse
of
Apparel
.
-
That
there
are
Mysteries
in
Christianity
,
&c.
By
IOHN
EDWARDS
,
B.
D.
Sometime
Fellow
of
St.
Iohn's
College
,
in
Cambridge
.
LONDON
:
Printed
for
Ionathan
Robinson
,
at
the
Golden
Lion
,
and
Iohn
Wyat
,
at
the
Rose
,
in
St.
Paul's
Church-yard
.
1698.
To
the
Right
Honourable
,
EDWARD
,
Earl
of
ORFORD
,
Viscount
BARFLEUR
,
Baron
of
SHINGEY
,
One
of
His
MAJESTY'S
most
Honourable
PRIVY-COUNCIL
.
My
LORD
,
ALL
true
English
men
have
their
Eyes
upon
Your
Lordship
,
as
their
Faithful
Patriot
and
Protector
,
as
a
Firm
Lover
of
their
Religion
and
Country
;
and
they
all
pay
a
profound
Respect
to
that
Illustrious
Name
,
in
which
the
Welfare
of
the
Nation
is
so
much
involv'd
.
We
are
every
one
of
us
sensible
of
those
large
and
manifest
demonstrations
which
You
have
given
us
of
Your
Concern
for
the
Publick
Good
in
the
late
Happy
Revolution
.
Your
Heroick
Enterprizes
,
Your
constant
Fatigues
,
Difficulties
and
Perils
undergone
for
the
Service
of
Your
Country
,
are
the
continual
matter
of
our
Admiration
.
We
celebrate
and
applaud
Your
never
to
be
forgotten
Engaging
the
French
Navy
;
when
their
Admiral
felt
the
destructive
force
of
your
Martial
Thunder
,
which
You
poured
out
so
fast
upon
him
,
and
which
produced
a
a
Glorious
Victory
over
the
Insulting
but
Flying
Foe
:
the
remembrance
of
which
Great
and
Noble
Atchievement
:
Your
Lordship
bears
in
Your
Honourable
Title
.
Which
way
so
ever
we
look
,
whether
at
Sea
or
Land
,
we
find
Your
Lordship
meriting
in
a
most
sig●al
manner
both
of
Church
and
State
.
And
Your
near
relation
to
●his
Grace
the
Duke
of
Bedford
;
whose
Family
hath
been
the
Nursery
of
Patriots
and
Worthies
,
yea
,
and
of
Sufferers
for
the
Publick
Interest
and
Welfare
,
renders
You
a
Person
yet
more
Conspicuous
in
the
world
.
And
lastly
,
That
High
Degree
of
Honour
which
Your
Prince
hath
advanced
You
to
,
and
that
Eminent
and
Honourable
Post
Your
Lordship
is
now
in
,
make
You
capable
of
being
(
what
is
so
much
desired
by
You
)
Beneficial
not
only
to
the
County
You
have
a
more
particular
Concern
in
,
but
to
the
whole
Kingdom
.
But
I
know
Your
Transcendent
Modesty
will
scarcely
suffer
these
things
to
be
said
,
and
therefore
I
dare
add
no
more
.
The
design
of
this
present
Address
to
Your
Lordship
,
is
,
to
express
my
Thankful
and
Dutiful
Resentments
of
the
undeserved
Favours
cast
upon
me
by
Your
Lordship
,
and
to
offer
my
sincere
Wishes
and
Prayers
to
Heaven
for
Your
Health
and
Long
Life
,
that
You
may
live
in
the
favour
of
the
Most
High
,
and
be
bless'd
with
His
Divine
Assistance
,
that
Success
may
crown
all
Your
Worthy
Undertakings
;
that
You
may
continue
to
be
Happy
in
the
Embraces
of
so
Excellent
and
Accomplish'd
a
Lady
as
Heaven
hath
bless'd
You
with
;
that
You
may
be
as
instrumental
in
Preserving
the
Church
and
State
as
You
were
in
Restoring
them
,
that
You
may
long
enjoy
the
Honour
which
Your
Merits
have
advanc'd
You
to
,
and
the
Happiness
You
have
of
possessing
His
Majesty's
Favour
;
and
(
in
●
word
)
that
You
may
still
be
admired
,
honour'd
and
loved
by
all
his
Subjects
that
are
Wise
and
Religious
.
And
now
,
My
Lord
,
permit
me
to
beg
an
Extraordinary
favour
of
You
,
but
such
as
I
know
Your
Generosity
will
not
disdain
to
grant
,
viz.
that
I
may
have
the
honour
to
dedicate
the
following
Papers
to
Your
Lordship's
Name
:
which
as
it
will
give
a
Glory
to
them
,
so
it
will
remain
a
Testimony
(
which
is
the
thing
I
design
)
of
that
Entire
Service
and
Duty
which
I
owe
,
and
shall
ever
be
owing
to
Your
Lordship
.
I
have
had
Your
Lordship
in
my
eye
ever
since
I
have
begun
to
be
a
Writer
,
but
I
could
not
prevail
with
my self
to
make
my
Approaches
of
a
sudden
to
so
Great
a
Personage
;
nor
was
I
furnish'd
with
a
Subject
which
was
suitable
to
Your
Lordship's
Genius
.
I
forbore
to
trouble
You
with
Criticisms
and
Controversies
,
though
of
an
important
nature
:
but
now
when
the
Matters
I
treat
of
are
agreeable
to
so
Noble
and
Exalted
a
Mind
,
I
take
the
confidence
to
make
an
Oblation
of
my
Discourses
to
Your
Lordship
.
And
though
You
have
sometimes
intimated
Your
averseness
to
see
Your
Name
in
Print
,
yet
I
presume
to
prefix
it
to
these
Papers
,
which
have
the
Sacred
Writings
(
for
which
Your
Lordship
hath
so
great
an
Esteem
)
for
their
ground-work
.
On
this
account
,
I
hope
they
will
not
be
unacceptable
,
notwithstanding
their
Meanness
and
Faultiness
otherwise
.
Finally
,
begging
Your
Lordship's
Pardon
for
this
Prolix
Trouble
,
I
lay
this
Offering
,
with
my self
,
at
Your
Lordship's
Feet
,
and
crave
the
honour
to
be
esteemed
,
My
LORD
,
Your
Lordship
's
most
Humble
,
Entire
,
and
Devoted
Servant
,
JOHN
EDWARDS
.
THE
PREFACE
.
SEveral
Years
ago
I
was
solicited
by
some
of
my
Brethren
of
the
Clergy
,
and
other
Worthy
Friends
,
who
were
pleas'd
to
entertain
no
ill
opinion
of
some
of
my
Discourses
which
were
deliver'd
from
the
Pulpit
,
to
make
them
more
Publick
,
and
to
expose
them
to
the
General
View
:
but
I
was
at
that
time
furnish'd
with
such
Reasons
as
would
not
permit
me
to
give
way
to
their
importunity
.
But
about
half
a
Year
ago
,
being
solicited
afresh
,
I
began
to
relent
,
and
to
comply
with
such
a
Motion
:
For
a
Friend
extorted
these
Papers
from
me
by
an
Argument
which
I
was
not
able
to
resist
,
he
assuring
me
,
that
Printed
Sermons
,
or
Practical
Discourses
were
call'd
for
by
the
generallity
of
Readers
,
and
were
in
great
Esteem
with
them
:
which
I
look'd
upon
as
a
Good
Sign
(
I
wish
it
were
an
Infallible
one
)
that
they
were
intent
upon
Practice
.
I
was
heartily
glad
to
hear
,
that
the
World
is
in
so
good
a
temper
,
and
thereupon
I
laid
aside
my
former
Resolution
,
(
for
I
had
prepared
Discourses
of
another
nature
for
the
Press
)
and
betook
my self
to
the
accommodating
them
with
a
Volume
of
Sermons
,
whilst
they
were
in
so
good
a
Vein
,
and
relish'd
matters
of
a
Religious
and
Practical
nature
.
And
I
did
this
the
rather
,
because
having
lately
been
employ'd
in
asserting
some
of
the
Chief
Articles
of
the
Christian
Faith
,
and
in
animadverting
on
the
Errors
which
are
contrary
to
them
,
I
was
forc'd
on
that
account
to
be
ingaged
in
Cont●oversies
and
Debates
:
and
therefore
I
take
the
first
Opportunity
to
let
the
world
see
,
that
I
take
no
pleasure
in
Contests
,
that
I
delight
not
in
Insults
and
Philippicks
,
and
that
I
prefer
the
Practical
part
of
our
Holy
Religion
to
the
Disputes
of
it
.
Having
thus
assigned
the
Occasion
of
my
publishing
these
following
Discourses
,
I
will
in
the
next
place
give
you
a
brief
Account
of
them
.
In
the
first
I
have
endeavour'd
to
fix
the
Standards
of
Truth
,
and
to
shew
how
they
are
to
be
Applied
,
especially
how
the
Scriptures
(
which
are
the
Chief
Standard
and
Rule
)
are
to
be
made
use
of
in
the
searches
and
enquiries
about
Divine
Truths
.
This
Discourse
lays
the
Foundation
for
those
which
follow
,
for
even
the
Sacred
Verities
and
Principles
of
our
Religion
have
a
tendency
to
Practise
.
The
second
is
of
the
Divine
Authority
of
Rulers
and
Judges
;
wherein
I
have
endeavonr'd
to
Establish
the
Right
and
Iurisdiction
of
Civil
Governours
upon
the
sure
basis
of
Reason
and
Scripture
,
and
thereon
have
grounded
our
Obedience
to
them
,
which
is
an
indispensable
Law
and
Duty
of
the
Christian
Institution
.
But
as
we
are
to
obey
Magistrates
,
so
they
are
to
do
Homage
to
the
King
of
Kings
,
and
Lord
of
Lords
,
and
to
give
proof
of
this
Reverence
and
Submission
by
their
Religious
and
Holy
Demeanour
.
Wherefore
in
the
third
place
I
have
shew'd
the
absolute
Necessity
of
their
being
Exemplary
in
their
lives
,
and
of
their
surpassing
others
in
all
Moral
and
Religious
Actions
.
Next
,
I
undertake
to
display
th●
Office
of
the
Guides
and
Rulers
of
the
Church
,
the
Ministers
of
the
Gospel
,
the
Publick
Instructors
of
Souls
,
and
to
shew
what
Excellencies
and
Perfections
they
ought
to
be
Masters
of
,
in
order
to
their
Edifying
the
Church
of
Christ
.
Then
,
I
descend
to
the
more
Particular
Cases
and
Conditions
of
persons
,
and
shew
how
necessary
Religion
and
Vertue
are
to
men
of
Traffick
and
Business
in
the
world
,
and
that
the
Decay
of
Riches
and
Plenty
in
a
Nation
is
to
be
attributed
to
their
Vicious
Practices
.
Afterwards
,
I
represent
to
the
Reader
that
Extravagant
Pride
and
Vanity
of
Apparel
which
are
so
conspicuous
in
this
Age
,
and
with
that
Freedom
which
becomes
a
Dispenser
of
the
Divine
Oracles
,
I
set
before
the
offenders
the
Sinfulness
and
Mischief
of
this
Excess
.
Again
,
I
took
occasion
from
the
commencing
of
the
late
War
to
satisfie
the
Scrupulous
about
the
Lawfulness
,
yea
and
Necessity
in
some
cases
of
going
to
War
.
And
soon
after
there
was
ground
for
another
Discourse
,
viz.
concerning
the
Causes
of
Ill
Success
in
Martial
Affairs
.
And
because
it
was
requisite
that
whilst
we
were
engaging
the
Enemy
abroad
,
there
should
be
Peace
at
home
,
I
impartially
represented
the
Mischievous
and
Pernicious
Consequences
of
Intestine
Broils
and
Divisions
in
a
Kingdom
,
and
warmly
Exhorted
to
Vnity
and
Concord
.
This
is
a
brief
View
of
Ten
of
the
Sermons
in
this
Volume
:
which
are
so
mixed
,
that
there
is
no
Degree
or
Quality
of
persons
but
will
find
themselves
concern'd
in
the
Subjects
here
treated
of
.
Princes
and
Monarchs
,
Inferiour
Rulers
and
Magistrates
,
Ecclesia●tical
persons
,
and
all
others
,
whether
publick
or
private
,
Civil
or
Military
,
Wealthy
or
Indigent
,
of
the
Manly
or
of
the
Softer
Sex
,
have
their
share
in
these
Papers
.
As
for
the
two
last
Sermons
,
they
had
their
birth
from
the
two
much
prevailing
Opinion
of
those
men
who
deny
,
that
there
are
Mysteries
in
the
Christian
Religion
.
I
strike
only
at
that
General
Doctrine
,
and
wave
all
Set
Reflections
on
Particular
Persons
or
their
Attempts
.
The
sum
of
my
Vndertaking
here
is
this
,
I
give
a
particular
account
of
the
word
Mystery
as
it
is
mention'd
and
understood
in
the
New
Testament
:
more
especially
,
I
settle
the
true
notion
of
that
Term
as
it
peculiarly
respects
the
present
Case
,
and
hath
reference
to
Christianity
.
I
shew
upon
what
Reasons
and
Grounds
this
doctrine
of
Mysteries
is
founded
;
I
represent
the
notorious
Blemishes
of
the
Contrary
Opinion
;
and
lastly
,
I
intersperse
such
proper
Inferences
as
are
the
natural
result
of
the
respective
Particulars
.
Thus
,
though
others
have
handled
this
Subject
,
I
make
it
a
Peculiar
Province
by
the
particular
way
of
my
undertaking
and
managing
it
:
which
,
whether
it
be
done
aright
,
and
to
the
satisfaction
of
the
Learned
and
Pious
,
I
leave
to
the
Reader
to
judge
.
But
this
only
I
am
able
to
say
,
and
that
most
sincerely
,
that
I
design'd
what
I
have
here
written
for
the
Vindication
of
the
Cause
of
Christianity
,
and
for
the
Glory
and
Honour
of
its
Divine
Author
.
And
this
is
the
Design
of
all
my
Writings
,
of
what
Subject
soever
I
have
already
treated
,
or
shall
hereafter
treat
.
Some
perhaps
may
think
I
pour
them
in
too
fast
upon
the
Reader
,
and
don
't
keep
a
due
distance
(
such
as
they
would
have
)
between
one
book
and
another
.
I
am
so
Vncivil
a
Writer
,
that
I
will
scarcely
give
the
Reader
time
to
breath
.
And
besides
,
it
is
a
blemish
to
my
Reputation
,
that
I
hereby
give
occasion
to
some
to
censure
me
for
being
too
Forward
a
man
,
and
one
that
affects
to
appear
often
in
publick
view
:
and
therefore
they
prudently
advise
to
observe
a
Moderation
,
and
,
according
to
the
Rule
of
Husbandry
,
to
lie
Fallow
some
time
.
I
thank
these
Gentlemen
for
the
care
they
pretend
to
have
of
the
Reader
and
me
:
but
I
must
tell
them
,
this
good
Advice
of
theirs
belongs
to
those
Novices
,
who
want
Materials
for
a
Scrible
,
though
it
be
but
a
four-penny
Cut
;
or
those
poor
starv'd
souls
that
write
for
Bread
,
and
clap
all
their
Book
,
and
sometimes
more
than
is
in
it
,
into
the
Title
Page
.
Here
the
Counsel
would
be
seasonable
,
especially
for
the
Readers
Good
,
to
be
Temperate
Writers
.
But
if
they
will
be
so
Civil
as
not
to
rank
me
in
the
number
of
those
fore-mention'd
persons
,
I
think
I
have
enough
to
plead
in
behalf
of
the
Frequency
of
my
Writing
.
I
could
support
my self
herein
by
very
Good
and
Vnexceptionable
Examples
,
half
a
douzen
of
the
Best
Penmen
we
have
at
this
day
among
us
,
two
of
the
Learnedest
Prelates
of
our
Church
,
who
fail
not
every
year
to
present
the
Learned
with
an
Offering
;
and
their
Teeming
Thoughts
are
still
designing
to
oblige
the
world
in
the
same
manner
.
But
waving
Precedents
,
especially
those
which
are
too
High
for
me
,
I
will
justifie
my
practise
from
the
Reason
and
Equity
of
the
Thing
it self
.
I
hold
it
proper
to
offer
s●me●
Truths
to
the
world
now
,
whilst
I
am
able
to
defend
them
against
the
Objections
which
some
may
think
fit
to
make
against
them
,
as
I
have
in
some
part
found
it
necessary
to
be
done
already
:
and
I
know
not
why
Truth
may
not
be
as
Sharp
as
Error
.
Besides
,
some
things
are
proper
for
this
Peculiar
Age
;
and
if
they
should
be
deferr'd
,
would
prove
Vnseasonable
.
I
conceive
our
Sceptical
Times
require
some
such
sort
of
Writings
,
as
I
have
had
occasion
to
publish
,
more
than
any
that
were
before
,
or
perhaps
ever
will
be
.
Again
,
what
I
do
is
pursuant
to
my
Character
and
Function
,
which
exact
a
Publick
Appearance
,
and
an
Open
doing
of
good
to
mankind
.
For
a
Clergyman
should
give
an
account
of
his
Time
to
the
World
,
as
well
as
to
God
.
Wherefore
being
not
engaged
at
present
in
the
Employment
of
the
Pulpit
,
I
think
my self
obliged
in
Conscience
to
●●eak
to
the
world
from
the
Press
,
and
to
let
my
Pen
do
the
Office
of
my
Tongue
.
And
truly
,
why
one
should
be
a
Crime
,
and
not
the
other
,
is
unaccountable
.
Or
rather
,
it
is
not
much
to
be
doubted
,
that
those
men
whom
I
have
to
do
with
at
present
,
look
upon
both
equally
Culpable
.
Those
that
blame
my
Intemperance
in
Writing
,
if
I
were
in
a
publick
Station
of
the
Ministry
,
would
find
fault
with
my
Preaching
too
much
.
And
Lastly
,
I
desire
to
regulate
my self
and
my
undertakings
by
that
Rule
of
the
Royal
Preacher
,
Eccles.
9.
10.
What
thy
Hand
findeth
to
do
,
do
it
with
thy
Might
:
The
Reason
of
which
follows
,
For
there
is
no
work
,
nor
device
,
nor
knowledge
,
nor
wisdom
in
the
grave
whither
thou
goest
.
This
Present
World
is
the
place
of
Action
and
Duty
,
and
these
are
to
be
performed
according
to
the
particular
Capacities
and
Abilities
bestow'd
upon
us
by
our
Great
Benefactor
.
The
Proper
Concern
and
Business
of
our
Lives
,
which
we
design
to
discharge
,
we
must
dispatch
now
,
and
that
with
our
might
and
vigour
.
Accordingly
I
have
taken
up
a
Resolution
,
by
the
Divine
Aid
,
to
do
what
Good
I
can
with
my
Pen
whilst
I
can
hold
it
,
and
make
use
of
it
.
And
surely
this
will
not
,
this
cannot
be
offensive
to
any
Good
and
Vertuous
men
:
and
to
such
I
desire
to
give
an
account
of
my
Actions
,
and
not
to
others
.
Wherefore
I
shall
not
be
diverted
by
the
little
Suggestions
and
seemingly
prudential
exceptions
of
the
foresaid
Objections
from
a
sedulous
and
continued
applying
my self
to
the
fore-mention'd
way
of
communicating
my
Thoughts
to
the
world
,
which
I
hope
will
,
through
the
Blessing
of
the
Highest
,
prove
someways
serviceable
towards
the
advancing
of
Truth
and
Piety
in
the
minds
and
practices
of
men
:
though
I
am
sufficiently
apprehensive
how
Mean
and
Vnworthy
my
Labours
are
,
and
how
much
inferior
to
those
of
my
Reverend
Brethren
,
and
other
Excellent
Writers
of
this
Age.
And
,
because
I
will
be
free
and
open
with
the
Reader
,
I
will
give
him
his
Bill
of
Fare
for
the
time
to
come
.
I
design
,
God
willing
,
to
entertain
him
next
with
a
Large
Discourse
concerning
the
Different
Dispensation
of
Religion
,
since
the
beginning
of
the
World
to
the
Consummation
of
all
things
.
It
is
a
Work
that
I
have
been
designing
for
the
Publick
a
considerable
time
,
but
have
not
yet
had
an
Opportunity
to
send
it
abroad
,
by
reason
of
some
Other
Treatises
which
were
call'd
for
.
It
is
a
Work
,
if
I
mistake
not
,
that
is
exceeding
necessary
for
the
right
understanding
the
Books
of
the
Holy
Scripture
,
for
apprehending
the
True
Scope
and
Design
of
them
,
for
the
discovering
of
the
Grounds
and
Reasons
of
God's
Various
Administrations
to
the
World
,
and
for
the
fully
evincing
of
his
Peculiar
Care
of
his
Church
in
all
Ages
.
I
have
also
ventured
to
make
a
Modest
Enquiry
into
the
Future
State
and
Circumstances
of
the
Church
here
on
Earth
;
but
I
have
all
along
built
my
Assertions
on
the
Discoveries
which
the
Sacred
Writings
have
furnish'd
me
with
;
for
it
is
certain
,
that
the
Great
and
Wonderful
things
which
are
yet
to
come
,
and
which
are
more
Glorious
than
ever
yet
appear'd
on
the
Stage
,
are
predicted
in
the
Inspired
Volume
,
though
the
Texts
which
speak
of
them
have
through
prejudice
and
prepossession
been
unhappily
misinterpreted
.
This
and
some
other
Treatises
,
as
an
Impartial
Enquiry
after
Truth
,
and
the
Right
Methods
of
finding
it
,
&c.
I
intend
as
Preliminary
to
a
Body
of
Divinity
:
for
that
is
the
Vndertaking
I
have
been
accomplishing
some
years
,
and
I
have
made
some
Progress
in
it
.
I
purpose
that
the
Several
Parts
,
of
which
it
is
composed
,
shall
contain
Particular
and
Distinct
Discourses
on
all
the
Articles
of
the
Apostles
Creed
,
on
every
one
of
the
Ten
Commandments
,
on
the
seve●eral
Petitions
of
the
Lord's
Prayer
,
and
on
all
the
Vertues
,
Graces
and
Offices
of
Christianity
,
with
all
the
Benefits
and
Priviledges
of
it
.
I
intend
a
Large
Supplement
concerning
the
Five
Points
(
as
they
are
commonly
call'd
)
controverted
between
the
Remonstrants
and
Calvinists
:
as
likewise
concerning
all
those
Opinions
and
Do●●rines
which
are
debated
between
the
Romanists
and
the
Reformed
Churches
.
This
is
the
Provision
which
I
have
been
making
,
and
which
I
hope
to
finish
,
unless
it
shall
seem
good
to
the
All-wise
Disposer
,
in
whose
hand
my
times
are
,
otherwise
to
determine
concerning
it
and
me
.
However
,
I
cannot
reasonably
expect
the
continuance
of
Health
and
the
Prolonging
of
my
days
till
I
have
entirely
publish'd
what
I
have
thus
prepared
.
But
so
far
as
I
am
able
,
I
am
willing
to
make
my
own
hands
my
Executors
in
part
,
and
not
to
imitate
those
Close-fisted
persons
,
who
whilst
they
are
living
distribute
nothing
of
what
God
hath
given
them
,
but
thrust
all
their
good
deeds
to
the
other
side
of
their
Graves
.
Or
,
if
the
Benign
Deity
should
vouchsafe
to
add
a
greater
number
of
days
to
my
Life
,
yet
we
Know
not
what
evil
shall
be
upon
the
earth
:
for
truly
,
when
I
place
before
me
that
Atheism
,
Debauchery
and
Prophaneness
,
which
are
observable
in
the
Lives
of
the
Worst
,
and
the
strange
Indifferency
and
Lukewarmness
that
reign
in
the
Best
,
I
'm
enclin'd
to
think
,
that
,
though
there
be
a
Period
at
present
to
the
late
Hostilities
,
yet
we
are
in
a
very
Dangerous
condition
.
Which
is
one
principal
reason
of
my
making
that
Haste
▪
which
some
,
I
perceive
,
censure
me
for
;
it
may
be
partly
out
of
good
will
and
pity
towards
me
,
fearing
lest
I
should
Exhaust
my self
,
and
turn
Bankrupt
in
a
short
time
.
But
I
believe
I
have
said
enough
to
ease
their
fears
as
to
that
matter
.
And
as
for
others
,
whose
Censure
proceeds
from
a
worser
Principle
,
I
let
them
know
once
for
all
that
I
have
devoted
the
residue
of
my
Life
to
the
Publick
Defence
and
Advancement
of
Christianity
,
with
all
its
Weighty
Truths
and
Doctrines
,
and
all
the
Holy
Duties
and
Practices
that
appertain
to
it
.
And
I
revere
and
adore
the
Divine
Bounty
that
hath
vouchsafed
to
entrust
me
with
a
small
Stock
,
(
such
as
is
suitable
to
my
poor
Abilities
)
to
carry
on
so
laudable
a
Design
.
I
intend
it
shall
not
lie
dead
,
but
be
employ'd
to
the
GLORY
of
the
GREAT
Eternal
Donour
.
THE
CONTENTS
.
SERM.
I.
An
Answer
to
Pilate's
Question
,
What
is
Truth
?
A
Sermon
Preach'd
before
King
Charles
the
Second
,
at
Newmarket
.
JOHN
XVIII
.
38.
Pilate
saith
unto
him
,
What
is
Truth
?
Pag.
1.
SERM.
II.
Why
Rulers
and
Iudges
are
called
Gods
.
A
Sermon
Preach'd
before
the
Iudges
,
at
the
Assizes
held
at
Cambridge
.
PSAL.
LXXXII
.
6
,
7.
I
have
said
,
Ye
are
Gods
:
and
all
of
you
are
the
Children
of
the
most
High
.
But
ye
shall
die
like
Men
,
and
fall
like
one
of
the
Princes
.
Pag.
29●
SERM.
III.
The
Reasons
why
Magistrates
ought
to
be
Exemplary
in
their
Lives
.
A
Sermon
Preach'd
at
the
Election
of
a
Chief
Magistrate
,
in
a
Corporation
.
EXOD.
XVIII
.
25.
And
Moses
chose
able
Men
out
of
all
Israel
,
and
made
them
Heads
over
the
People
P.
62.
SERM.
IV.
How
the
Ministers
of
the
Gospel
are
to
Excel
.
A
Sermon
Preach'd
before
the
Clergy
,
at
the
Arch-deacon
of
Ely's
Visitation
.
1
COR.
XIV
.
12.
Forasmuch
as
ye
are
zealous
of
Spiritual
Gifts
,
seek
that
ye
may
excel
to
the
Edifying
of
the
Church
.
P.
92.
SERM.
V.
That
Decay
of
Trade
and
Commerce
,
and
consequently
of
Wealth
,
is
the
Natural
Product
and
Just
Penalty
of
Vice
in
a
Nation
.
A
Sermon
Preach'd
at
the
Proclaiming
and
Opening
of
a
Great
Fair.
EZEK.
XXVII
.
27.
Thy
Riches
,
and
thy
Fairs
,
and
thy
Merchandize
,
thy
Mariners
,
and
thy
Pilots
,
thy
Calkers
,
and
the
Occupiers
of
thy
Merchandize
,
and
all
thy
Men
of
War
that
are
in
thee
,
and
in
all
thy
Company
which
is
in
the
midst
of
thee
,
shall
fall
in
the
midst
of
the
Seas
in
the
Day
of
thy
Ruine
P.
133
SERM.
VI.
The
Lawfulness
and
Necessity
of
Going
to
War
,
on
Just
Occasions
.
A
Sermon
occasion'd
by
the
Proclaiming
of
the
War
against
France
.
GEN.
XVIII
.
14.
And
when
Abram
heard
that
his
Brother
was
taken
Captive
,
be
armed
his
trained
Servants
,
born
in
his
own
House
,
Three
Hundred
and
Eighteen
,
and
pursued
them
unto
Dan
Pag.
160
SERM.
VII
.
The
true
Causes
of
the
Ill
Success
of
War
.
A
Sermon
Preach'd
on
a
Fast
Day
,
appointed
by
Their
Majesties
,
for
the
Imploring
God's
Blessing
on
their
Forces
by
Sea
and
Land
.
JOSH.
VII
.
12.
Therefore
the
Children
of
Israel
could
not
stand
before
their
Enemies
,
but
turned
their
Backs
before
their
enemies
,
because
they
were
accursed
:
Neither
will
I
be
with
you
any
more
,
except
you
destroy
the
Accursed
thing
from
amongst
you
Pag.
192
SERM.
VIII
.
The
Extream
Danger
of
Intestine
Divisions
in
a
Kingdom
.
A
Sermon
Preach'd
before
Sir
Iohn
Ho●blon
late
Lord
Mayor
and
Alderman
,
at
Guild-hall
Chappel
.
MARK
III.
24.
And
if
a
Kingdom
be
divided
against
it self
,
that
Kingdom
cannot
stand
P.
225
SERM.
IX
,
X.
The
Use
and
Abuse
of
Apparel
.
In
Two
Sermons
,
occasion'd
by
the
present
Excess
in
that
kind
.
1
TIM.
II.
8
,
9.
I
will
that
Women
adorn
themselves
in
modest
Apparel
,
with
Shamefacedness
and
Sobriety
:
Not
with
broidered
Hair
,
or
Gold
,
or
Pearls
,
or
costly
Aray
Pag.
257
SERM.
XI
.
Christianity
Mysterious
.
A
Sermon
,
shewing
the
true
Meaning
and
Acception
of
the
word
Mystery
in
Scripture
:
and
why
the
Christian
Religion
is
called
a
Mystery
;
occasion'd
by
some
late
Socinian
Writings
,
which
Explode
all
Christian
Mysteries
.
1
TIM.
III.
16.
And
without
Controversie
great
is
the
Mystery
of
Godliness
Pag.
328
SERM.
XII
.
Christianity
Mysterious
.
A
Sermon
,
shewing
that
there
are
Mysteries
properly
so
called
in
the
Christian
Religion
:
With
the
true
Reasons
of
it
,
and
the
Natural
Consequences
from
it
.
Preach'd
before
the
University
,
at
St.
Mary's
,
in
Cambridge
,
Iune
29.
1697.
and
since
much
Enlarged
.
1
TIM.
III.
16.
And
without
Controversie
great
is
the
Mystery
of
Godliness
.
P.
365
ERRATA
.
PAg.
11.
l.
14.
r
▪
Monstrous
.
p.
19.
l.
27.
r.
of
Truth
.
p.
92.
l.
ult.
dele
were
.
p
▪
142.
l.
4.
r.
thence
.
p.
171.
l.
20.
r.
one
.
p.
176.
l.
12.
after
Blood
inse●t
a
〈◊〉
-
point
.
p.
178.
l.
1.
for
on
,
r.
to
.
p.
262.
l.
2.
r.
there
for
their
,
and
their
for
the.
p.
268.
l.
1.
dele
were
.
l.
17.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
269.
l.
ult.
r.
Muliebri
.
p.
271.
l.
12.
r.
restrained
.
p.
278.
l.
5.
r.
gorgeous
.
p.
279.
l.
2.
r.
exotick
.
p.
289.
l.
18.
r.
supercilious
.
p.
304.
l.
7.
r.
altum
.
p.
322.
l.
8.
r.
Viands
.
p.
345.
l.
22.
before
which
insert
v.
9.
p.
351.
l.
5.
r.
things
as
the
Spirits
cleansing
and.
p.
380.
l.
10.
r.
give
it
.
p.
389.
l.
7.
r.
rarities
.
With
other
Faults
in
the
Greek
and
Latin
,
which
the
Reader
is
desired
to
correct
.
An
Answer
to
Pilate's
Question
,
What
is
Truth
?
A
Sermon
Preach'd
before
King
Charles
II.
at
Newmarket
.
JOHN
XVIII
.
38.
Pilate
saith
unto
him
,
What
is
Truth
?
ONE
Signal
Circumstance
of
our
Saviour's
Meritorious
Passion
,
was
That
which
we
daily
rehearse
in
the
Creed
,
That
he
Suffered
under
Pontius
Pilate
.
And
truly
from
the
Character
which
is
given
this
Person
,
not
only
by
the
Evangelists
but
Other
Writers
,
he
appears
to
have
been
a
Fit
Man
for
that
Execrable
work
of
Condemning
the
Lord
of
Life
.
For
who
was
more
so
than
the
Covetous
and
Greedy
Pilate
,
who
attempted
to
Rob
the
Temple
,
and
Sacrilegiously
to
Rifle
the
Corban
(
as
Iosephus
relateth
)
?
Who
could
be
Fitter
than
He
to
receive
a
Bribe
from
the
Jews
,
and
even
against
his
Conscience
to
deliver
up
the
Messias
a
Victim
to
their
fury
and
malice
?
Who
than
He
,
who
had
inhumanly
mingled
the
Galileans
Blood
with
their
Sacrifices
,
was
Fitter
to
be
employ'd
when
the
Great
Sacrifice
of
the
World
was
to
be
offered
,
and
when
Iesus
of
Galilee
(
from
whom
his
followers
were
called
Galileans
)
was
to
give
his
Blood
for
the
Redemption
of
Mankind
?
But
though
this
Man
was
thus
fitly
Disposed
and
Prepared
for
his
Work
,
yet
the
Bloody
Sentence
against
our
Saviour
was
not
to
be
pronounced
by
him
without
the
Preamble
of
a
Formal
Arraignment
and
Trial.
And
accordingly
the
Innocent
Iesus
was
set
to
the
Bar
;
and
this
Roman
Governour
took
the
Bench
:
where
(
as
you
will
find
by
the
Context
)
this
Iudg
was
full
of
his
Interrogatories
,
and
propounded
several
,
and
those
not
Inconsiderable
Questions
.
But
among
them
all
there
was
none
certainly
that
was
in
it self
more
Substantial
and
Useful
than
this
,
What
is
Truth
?
And
it
was
as
Pertinent
as
it
was
Weighty
:
for
it
was
justly
occasioned
by
our
Lord's
Plea
and
Protestation
in
Court
,
viz.
That
,
notwithstanding
the
malicious
Jews
had
Accused
him
as
an
Impostor
,
yet
to
This
end
he
was
born
,
and
for
●his
cause
he
came
into
the
world
,
that
he
might
〈◊〉
●itness
to
the
Truth
,
v.
37.
As
if
our
Saviour
had
said
,
Whereas
Error
and
Falshood
have
〈◊〉
a
long
time
in
the
World
,
and
the
〈◊〉
have
miserably
perverted
the
Law
of
Nature
,
and
great
numbers
of
them
have
been
spoiled
through
their
Philosophy
and
vain
Deceit
:
And
likewise
among
you
Iews
,
the
Meaning
of
God's
Written
Law
is
depraved
by
the
Corrupt
Doctrines
of
the
Superstitious
Pharisees
and
Prophane
Sadducees
,
(
the
former
a
sort
of
Hebrew
Stoicks
,
the
later
a
kind
of
Iewish
Epicures
and
Atheists
:
)
and
you
are
divided
into
several
Other
Disagreeing
Sects
and
Schools
,
and
go
on
daily
to
corrupt
and
stifle
the
True
Notions
of
Morality
and
Religion
,
and
even
utterly
to
take
away
the
Key
of
Knowledge
and
Truth
:
Whereas
things
are
Thus
,
The
Great
Design
of
my
Visiting
mankind
is
of
a
Contrary
nature
;
namely
,
to
lead
them
to
Right
Apprehensions
of
things
,
to
baffle
all
Error
and
Delusion
,
and
to
direct
them
most
effectually
into
the
way
of
Truth
.
And
every
one
that
is
of
the
Truth
heareth
my
voice
,
v.
37.
that
is
,
Those
who
are
Competent
Judges
and
Sincere
Lovers
of
Truth
,
will
soon
descry
My
Doctrin
to
be
fraught
with
the
Highest
and
most
Important
Verities
;
and
will
imbrace
it
as
the
Greatest
Blessing
that
was
ever
vouchsafed
to
the
World
.
Pilate
hearing
our
Saviour
discourse
of
Truth
,
puts
this
Question
to
him
in
the
Text.
It
is
Luther's
Conjecture
that
he
did
it
out
of
Kindness
to
our
Lord
;
for
Pilate
(
saith
he
[
*
](A38031-e3200-b)
*
Colloqu
.
Men●al
.
)
being
a
worldly-wise
man
,
and
willing
to
rel●ase
Christ
▪
did
as
much
as
say
to
him
,
What
?
wilt
thou
dispute
concerning
TRUTH
in
these
Wicked
.
Times
of
the
World
?
TRUTH
is
here
of
no
value
:
it
is
generally
despised
and
rejected
.
You
must
think
of
some
Other
way
,
for
This
will
not
do
.
Alas
,
What
is
TRUTH
worth
?
and
what
are
you
like
to
get
by
abetting
it
?
But
I
rather
think
that
Pilate
ask'd
This
Question
in
Contempt
and
Derision
,
I
pray
,
Sir
,
What
is
the
Right
Definition
of
Truth
?
Do
you
pretend
to
understand
the
Exact
Notion
of
it
?
I
must
tell
you
This
,
Friend
,
Men
are
as
much
Mistaken
about
This
as
Any
thing
in
the
World
;
and
I
believe
You
are
One
of
that
number
.
You
talk
of
Truth
,
but
do
you
know
What
it
is
?
And
as
soon
as
he
had
started
this
Query
he
went
off
the
Bench.
By
which
it
appears
,
that
his
Enquiry
was
not
Serious
;
and
that
he
Cared
not
for
a
Reply
to
it
.
Otherwise
,
if
he
had
been
in
Good
Earnest
,
without
doubt
our
Saviour
would
not
have
failed
to
return
an
Answer
.
For
he
was
a
Person
extremely
Communicative
,
and
used
to
satisfy
all
Material
Questions
to
the
Full
,
yea
above
what
was
demanded
:
As
when
a
Lawyer
ask'd
him
,
What
was
the
First
Commandment
,
he
told
him
moreover
what
was
the
Second
,
which
was
like
unto
it
.
So
when
it
was
asked
him
,
Is
it
lawful
to
give
Tribute
to
Cesar
or
no
?
His
Answer
was
more
than
Satisfactory
;
for
he
not
only
acquaints
them
that
they
ought
to
pay
Cesar
his
Tribute
;
but
he
adds
also
,
that
God's
as
well
as
Cesar's
Dues
are
to
be
discharged
.
It
is
not
to
be
doubted
,
that
He
who
was
so
Ready
at
all
times
to
Satisfy
Mens
Demands
,
would
have
returned
an
Answer
to
This
of
Pilate
,
if
this
Great
Man
would
have
Stayed
for
it
.
But
though
Pilate
went
away
in
Haste
,
I
hope
it
will
be
worth
our
Time
to
Stay
,
and
Satisfy
our selves
about
This
Question
of
so
unspeakable
Use
and
Value
;
a
Question
which
is
every
ways
Necessary
in
order
to
the
Resolving
of
the
Scruples
of
the
Conscientious
,
and
Silencing
the
Cavils
of
the
Atheistical
and
Prophane
;
a
Question
whereon
the
whole
Frame
and
Constitution
of
Religion
depends
;
a
Question
of
the
Greatest
Importance
next
to
That
,
What
shall
we
do
to
be
Saved
?
Or
rather
,
it
is
of
the
Same
rank
with
it
;
for
(
as
the
Apostle
hath
joyned
them
together
)
God
would
have
all
Men
to
be
Saved
,
and
come
to
the
Knowledge
of
the
Truth
.
But
an
Other
Question
then
will
arise
,
How
shall
we
come
to
the
Knowledg
of
the
Truth
?
Are
we
not
on
every
side
beset
with
Mistakes
and
False
Notions
?
Was
not
Error
very
Early
in
the
World
;
and
doth
it
not
bear
Date
from
Adam
?
I
have
not
Examined
whether
that
be
True
which
One
saith
,
[
*
](A38031-e3490-b)
*
D●
.
Brown's
Vulg.
E●r
.
l.
1.
c.
2.
That
there
is
but
One
Speech
deliver'd
before
the
Flood
by
Man
,
wherein
there
is
not
an
Erroneous
Conception
.
But
this
is
certain
,
that
Mistake
and
Falshood
enter'd
into
the
World
betimes
;
and
that
ever
since
a
Night
of
Ignorance
hath
over-spread
our
Minds
,
and
our
Judgments
are
involved
in
a
Cloud
of
Obscurity
and
Imperfection
.
In
Cebes's
Table
,
which
represents
Man's
Life
,
Imposture
gives
her
Cup
to
all
that
come
into
the
World
.
Error
and
Ignorance
are
the
Potion
;
and
every
one
Drinks
of
it
:
but
some
more
and
some
less
.
Hence
it
is
that
Pretences
and
Appearances
of
Reason
cozen
us
;
Imperfect
Argumentations
and
Superficial
Discourses
easily
determine
us
.
A
Petty
Inducement
,
a
Weak
Likelihood
,
a
Plausible
Harangue
,
are
enough
to
Turn
the
Scales
with
us
,
and
Weigh
heavier
sometimes
than
a
Demonstration
.
Hence
it
is
that
Truth
is
so
Rare
a
thing
in
the
World
.
We
may
justly
complain
as
He
of
old
,
[
*
](A38031-e3570-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
Difficult
to
find
out
True
Reason
.
Or
,
we
may
cry
out
as
Hermias
the
Old
Christian
Philosopher
did
,
[
†
](A38031-e3610-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Truth
hath
abandon'd
,
and
taken
its
farewell
of
the
World
.
How
then
shall
we
hope
to
have
this
Question
assoil'd
,
and
to
know
,
What
is
Truth
?
Nay
,
We
are
in
as
bad
Circumstances
as
before
,
and
Pilate's
Demand
is
as
far
from
being
Answer'd
as
it
was
;
for
as
the
Sceptick
doubteth
of
all
Truth
,
yea
,
indeed
,
denies
it
;
so
on
the
other
hand
we
see
,
that
All
Parties
of
Religion
in
the
World
pretend
that
they
are
Masters
and
Possessors
of
it
.
Before
there
was
No
Truth
,
and
now
All
is
Truth
.
If
you
ask
,
what
it
Truth
?
you
shall
not
want
whole
Herds
of
Men
who
will
come
and
offer
their
Service
to
you
,
and
with
all
Officiousness
will
tell
you
,
that
they
are
able
to
Resolve
you
in
such
an
Easy
Question
as
That
is
.
Truth
takes
up
its
Residence
with
Vs
,
say
the
Paga●
Worshipers
:
Our
Numerous
Deities
and
their
Idols
,
have
been
vouched
by
Oracles
and
Divinations
,
and
all
the
ways
that
are
requisite
to
make
a
Religion
Authentick
.
We
are
the
Parents
of
Orthodox
Faith
,
say
the
Iews
,
and
all
the
rest
of
the
World
are
Bewilder'd
and
Lost
,
being
destitute
of
a
Pillar
of
Light
to
lead
them
.
Alas
,
they
are
inveloped
in
Egyptian
Darkness
,
and
must
continue
to
be
so
till
they
take
Moses
for
their
Only
Guide
to
bring
them
out
of
it
.
But
then
again
,
Neither
Gentiles
nor
Iews
are
in
the
right
,
say
the
Followers
of
Mahomet
,
who
yet
was
the
Son
of
a
Pagan
Father
and
a
Iewish
Mother
.
The
Alcoran
is
the
True
Charter
of
our
Religion
;
and
who
can
suspect
it
,
since
our
Prophet
received
it
from
the
Angel
Gabriel
?
We
are
the
True
Musselmen
,
i.e.
Believers
,
and
all
Others
are
downright
Infidels
and
Miscreants
.
Nay
,
even
among
Those
who
profess
Christianity
(
for
out
of
the
Best
and
Purest
Religion
will
arise
the
Worst
of
Corruptions
and
Heresies
)
the
Parties
and
Divisions
,
the
Disputes
and
Claims
are
not
a
few
.
Truth
is
but
One
,
and
yet
they
All
think
they
Monopolize
it
.
Every
Sect
is
Eager
and
Violent
;
and
some
of
them
Confine
All
Religion
and
Salvation
to
their
Own
Way
.
Nay
,
they
are
for
Persecuting
all
Parties
but
their
Own
;
like
the
Ottoman
Princes
,
they
must
Strangle
all
their
Brethren
,
otherwise
they
think
they
cannot
Reign
safely
.
Ask
the
Different
Parties
,
even
from
the
Highest
to
the
Lowest
,
from
the
Old
Gentleman
that
sits
in
the
Porphyry
Chair
,
to
the
meanest
Quaker
or
Muggletonian
,
and
they
will
all
tell
you
they
are
in
possession
of
the
Truth
.
Every
Perswasion
hath
this
of
Popery
in
it
,
that
the
Professors
of
it
think
themselves
Infallible
,
and
say
they
have
an
Unerring
Guide
;
and
therefore
they
take
the
Chair
,
and
Determine
Peremptorily
on
their
Own
Sides
.
Even
whilst
some
cry
,
This
is
False
,
and
others
That
;
if
you
ask
them
singly
,
they
all
say
they
are
in
the
Right
;
and
every
one
confidently
vouches
that
he
is
Proprietor
of
Truth
.
It
seems
by
This
,
that
Truth
is
Equally
divided
among
All
Men
;
or
rather
indeed
,
that
the
Opinion
of
it
is
so
.
And
hence
it
is
probable
,
that
Scepticism
and
Indifferency
in
Religion
have
had
their
Rise
;
for
too
Lavish
Pretences
to
Truth
have
made
some
question
whether
there
be
Any
.
The
Divers
Claims
and
Quarrels
in
Christianity
have
wonderfully
fostered
Atheism
.
For
whilst
it
hath
been
observed
that
Divinity
hath
every
where
become
Polemical
;
and
that
Men
have
thrown
Bibles
at
one
anothers
Heads
,
whilst
it
hath
been
cried
in
their
Ears
that
here
is
Truth
,
and
there
is
Truth
,
they
have
grown
Perplexed
and
Distracted
,
and
know
not
how
to
behave
themselves
,
and
What
Part
to
take
.
They
hear
that
the
Claim
to
Truth
is
Universal
;
but
then
they
know
This
,
that
All
the
Pretences
to
it
cannot
be
True
,
and
How
,
say
they
,
if
None
of
them
should
be
so
?
Hereupon
they
renounce
Religion
as
a
Faction
,
and
in
plain
terms
a
Cheat
,
and
consequently
they
Live
and
Act
in
the
World
as
they
Please
.
If
Truth
be
claimed
by
All
the
Professors
of
Religion
,
and
those
Professors
Contradict
one
another
,
Where
shall
we
find
an
Answer
to
This
Interrogatory
,
What
is
Truth
?
In
way
of
Reply
it
is
enough
to
say
at
present
(
for
I
shall
answer
a
great
part
of
these
Cavils
afterwards
in
the
sequel
of
this
Discourse
)
1.
These
Several
Divisions
and
Parties
evidently
prove
a
True
Religion
:
For
it
is
certain
,
that
Rational
Men
would
not
Contend
for
Nothing
.
Unless
there
were
some
Reality
at
the
bottom
,
we
cannot
imagine
that
Persons
of
unprejudic'd
Minds
and
sincere
Intentions
(
as
we
must
allow
a
great
Part
of
them
to
be
)
would
thus
seriously
busie
themselves
,
and
be
so
mightily
concern'd
.
2.
Some
Mens
fond
and
groundless
Pretences
ought
not
to
be
equalled
with
the
Iust
Claims
of
others
.
As
long
as
the
World
continues
in
this
degenerate
posture
where
it
is
,
there
will
ever
be
a
great
number
of
men
who
will
be
pretending
to
Truth
,
even
whilst
they
are
maintaining
those
Doctrines
which
are
directly
opposite
to
it
:
Therefore
we
are
not
to
concern
our selves
for
these
Pretenders
,
only
so
far
as
to
slight
them
as
Persons
govern'd
by
Interest
or
Passion
,
or
to
pity
them
as
those
who
are
misled
by
Ignorance
or
Prejudice
.
3.
As
for
the
generality
of
Disputes
which
are
at
this
day
on
foot
,
Religion
,
and
particularly
the
Christian
Religion
(
I
mean
the
Essentials
and
Vitals
of
it
,
which
give
it
its
denomination
)
are
little
,
or
not
at
all
concern'd
in
those
Quarrels
,
as
will
appear
from
what
I
shall
suggest
anon
;
and
therefore
I
shall
say
no
more
here
.
But
(
notwithstanding
what
hath
been
objected
)
I
will
go
on
with
my
present
design
,
which
is
an
Inquest
after
Truth
:
and
I
hope
the
attempt
will
not
prove
vain
and
succesless
.
That
we
may
certainly
find
it
out
,
those
Two
known
,
but
too
much
neglected
Rules
or
Standards
are
to
be
made
use
of
by
us
,
viz.
Reason
and
Scripture
.
By
Reason
I
mean
the
free
and
impartial
use
of
our
Understandings
and
Judgments
which
God
hath
naturally
endued
us
with
,
and
which
we
are
obliged
to
improve
and
cultivate
by
the
aid
of
our
Bodily
Senses
,
by
the
Testimony
of
others
,
by
serious
and
steady
Observation
and
well-grounded
Experience
,
for
these
must
be
assisting
to
Humane
Reason
to
render
it
perfect
and
compleat
.
If
thu●
we
would
apply
our selves
to
a
serious
search
after
Truth
,
we
should
soon
make
our selves
Masters
of
it
:
For
the
Candle
of
the
Lord
(
as
Solomon
very
significantly
calls
the
Reason
of
Man
)
was
set
up
in
our
Breasts
by
God
,
on
purpose
to
discover
Truth
to
us
.
But
it
must
be
acknowledged
,
that
this
Light
hath
been
much
impair'd
by
Man's
Degeneracy
,
so
that
it
can
scarcely
be
said
to
Shine
out
;
i.e.
perfectly
to
display
it self
.
It
hath
been
Clouded
ever
since
the
First
Apostacy
,
and
obscured
daily
by
the
actual
Prevalency
of
Vice
.
An
undeniable
Evidence
whereof
were
those
swarms
of
monsterous
Opinions
among
the
Pagans
,
that
gross
Superstition
and
Idolatry
of
the
Gentile
World
,
those
prodigious
Shapes
and
Models
of
Religion
which
were
invented
by
them
.
Oftentimes
it
happened
,
that
the
Creature
made
and
framed
his
Creator
;
they
shaped
out
Deities
▪
and
the
way
of
Worshipping
them
according
to
their
own
Fancies
and
Imaginations
;
and
a
God
was
even
what
they
thought
good
to
make
him
.
Or
,
suppose
Natures
Light
did
shine
out
to
the
full
,
yet
it
would
not
be
Clear
and
Bright
enough
,
to
give
us
a
Prospect
of
those
Divine
and
Supernatural
Truths
,
which
are
to
bring
us
to
Everlasting
Happiness
.
For
Nature
and
Reason
cannot
Dictate
those
things
which
depend
wholly
on
God's
Free
Grace
and
Pleasure
:
And
such
are
the
Doctrine
of
a
Saviour
and
Redeemer
,
the
Method
of
Man's
Salvation
,
and
all
the
Mysteries
of
the
Christian
and
Evangelical
Dispensation
.
How
was
Nicodemus
(
a
Noted
Master
in
Israel
,
and
no
mean
Possessor
of
Reason
)
baffled
with
the
Doctrin
of
Regeneration
?
He
might
truly
be
said
to
go
to
Iesus
by
Night
,
who
made
his
Visit
only
by
the
dusky
and
obscure
Light
of
Nature
.
Therefore
,
tho'
Reason
,
or
rather
the
Understanding
using
its
reasoning
Faculty
,
be
a
laudable
Guide
in
Religion
,
yet
it
will
not
be
a
safe
Conduct
to
Truth
if
it
be
alone
.
There
must
of
necessity
be
another
Guide
besides
this
,
to
lead
us
to
the
Discovery
of
Heavenly
Verities
,
and
Propositions
of
Faith
.
There
must
be
Divine
Illumination
to
assist
us
,
to
find
out
Divine
and
Spiritual
Truths
.
The
Second
Standard
then
of
Truth
is
,
the
Infallible
Word
of
God
.
Divine
Truths
must
be
sought
for
,
not
from
Man
,
but
from
God
;
not
from
Human
Writings
,
but
an
Unerring
Word
;
not
from
those
who
are
Finite
and
Ignorant
,
but
from
Him
who
is
Infinite
,
and
knoweth
all
Things
;
not
from
the
Sons
of
Men
,
but
from
Him
who
is
the
only-begotten
Son
of
God
,
the
Revealer
of
his
Father's
Will
:
For
[
No
man
hath
seen
God
at
any
time
:
the
only-begotten
Son
,
who
is
in
the
bosom
of
the
Father
,
he
hath
declared
him
,
]
as
the
beloved
Disciple
beareth
witness
,
Iohn
1.
18.
None
is
able
to
discover
the
Divine
and
Supernatural
Mysteries
which
our
Religion
is
fraught
with
,
but
the
Founder
of
them
.
[
*
](A38031-e4370-b)
*
U●
D●us
Cognos●atur
,
ex
Deo
fit
.
Prosper
de
Vocat
.
Gent.
l.
●
.
c.
24.
We
could
never
have
arrived
to
those
Transcendent
Notions
,
unless
we
had
been
taught
them
from
Heaven
.
We
were
not
skilled
to
appoint
the
Manner
of
Appeasing
the
incensed
Majesty
of
Heaven
,
and
to
prescribe
the
Way
of
Worship
suitable
to
that
Oeconomy
.
This
would
have
been
as
if
it
should
be
left
to
some
silly
Country
Peasant
,
to
assign
the
Way
and
Manner
of
Treating
a
Mighty
King
and
Monarch
;
Who
would
not
expect
in
such
a
case
a
strange
and
uncouth
,
a
rude
and
ridiculous
Way
of
Address
and
Courtship
,
and
below
the
Greatness
and
Majesty
of
a
Prince
?
But
it
was
requisite
there
should
be
a
particular
Divine
Discovery
,
a
clearer
Light
,
a
surer
Guide
than
that
of
Nature
:
For
though
God
at
sundry
times
,
and
in
divers
manners
had
Revealed
himself
to
the
past
Generations
of
Men
,
yet
to
make
that
Revelation
compleat
,
he
spoke
in
the
last
days
by
his
Son
,
and
by
the
Testimony
of
the
Holy
Ghost
in
the
inspired
Writings
of
the
Apostles
and
Evangelists
.
Christ
therefore
saith
,
and
that
Emphatically
,
I
am
the
Truth
,
Iohn
14.
6.
The
Gospel
was
the
last
and
most
corrected
Edition
of
the
Doctrin
of
Truth
;
and
we
must
never
look
for
any
other
to
come
forth
to
the
End
of
the
World
.
This
is
Truth
more
eminently
so
called
,
[
†
](A38031-e4410-b)
†
〈…〉
The
Truth
which
came
by
Iesus
Christ
,
as
the
Blessed
Evangelist
speaketh
.
This
is
the
Christian
Truth
,
Our
singular
Glory
whereby
We
are
distinguished
from
all
those
who
profess
any
other
Religions
whatsoever
,
whether
of
the
Unbelieving
Iews
,
or
the
Idolatrous
Gentiles
,
or
the
Deluded
Saracens
and
Turks
,
or
downright
Atheists
,
and
others
of
a
like
Perverse
Perswasion
.
These
all
Err
,
especially
the
three
first
Ranks
of
Men
,
by
not
knowing
or
not
imbracing
the
Scriptures
;
which
are
deservedly
stiled
,
[
*
](A38031-e4510-b)
*
Col.
1.
5.
2.
Tim.
2.
15.
The
Word
of
Truth
,
and
are
the
only
supreme
Rule
of
Faith
and
Doctrin
.
We
then
,
who
imbrace
this
Christian
Rule
,
are
Blessed
with
that
Institution
which
is
Pure
and
Undefiled
,
which
is
grounded
on
undoubted
Revelation
,
which
is
backed
by
a
more
sure
Word
of
Prophecy
,
which
hath
a
divine
Impress
stamped
upon
it
.
So
that
Our
Religion
as
far
surmounts
all
Others
,
as
the
Gold
which
hath
passed
the
Refiners
Fire
,
and
hath
the
Royal
Stamp
upon
it
,
outbids
the
common
Ore
,
and
shames
its
Dross
and
meaner
Alloy
.
You
see
then
which
are
the
unalterable
Standards
of
Truth
,
viz.
Reason
and
Revelation
,
the
Light
of
Nature
and
of
Scripture
.
And
I
dare
confidently
aver
,
that
if
our
Enquiries
and
Determinations
in
Religion
were
faithfully
managed
by
these
two
,
it
were
impossible
to
fail
of
Truth
.
If
we
would
but
act
thus
as
Men
and
Christians
(
and
that
is
as
we
ought
to
do
)
we
cannot
miss
of
it
:
For
it
is
certainly
the
Purchase
of
all
those
who
make
a
right
Use
of
their
Rational
Powers
,
and
also
help
and
direct
those
Powers
by
the
Revelation
of
the
Sacred
Spirit
in
the
Holy
Scriptures
.
By
these
two
we
may
examine
the
Truth
of
the
Whole
Christian
Religion
,
and
we
shall
find
that
it
will
abide
the
Test.
By
these
Standards
of
Truth
we
may
examine
the
Doctrins
of
all
Seducers
that
are
abroad
in
the
World
,
and
we
shall
find
them
to
be
False
and
Adulterate
.
If
we
would
sincerely
follow
these
Rules
,
the
great
Diversity
of
Opinions
and
Sentiments
amongst
us
would
soon
be
reconciled
:
If
we
would
faithfully
take
these
Measures
,
i.e.
always
be
Ruled
and
Conducted
by
Reason
and
Scripture
,
we
should
easily
agree
upon
what
is
to
be
believed
and
asserted
in
Religion
;
and
all
our
Disputes
and
Controversies
would
vanish
.
Now
,
from
what
hath
been
hitherto
Discoursed
,
we
may
in
some
good
measure
be
able
not
only
to
return
an
Answer
to
Pilates
Question
,
What
is
Truth
?
but
to
another
near
a
kin
to
it
,
viz.
What
is
Error
and
Falshood
?
All
Propositions
which
contradict
the
common
Notices
and
first
Principles
in
our
Minds
,
and
which
affront
right
Reason
and
the
plain
Deductions
made
from
it
,
are
to
be
looked
upon
as
False
:
And
on
the
same
account
those
Assertions
which
overthrow
the
Verdict
of
our
Senses
;
and
much
more
those
that
imply
Contradictions
in
them
,
and
consequently
Impossibilities
,
cannot
be
True
.
And
on
These
Grounds
I
might
shew
that
the
Divinity
of
some
High-flown
Enthusiasts
,
and
the
Doctrin
of
the
Roman
Catholicks
concerning
Transubstantiation
,
are
justly
to
be
impeached
of
Falshood
.
Again
,
whatsoever
Assertions
in
any
Religion
are
repugnant
to
Divine
Revelation
,
to
God's
Will
declared
by
some
Positive
Law
,
to
such
Discoveries
as
are
known
to
be
immediately
from
Heaven
,
these
must
necessarily
be
False
.
And
on
this
Ground
the
Religion
of
the
Pagans
,
Iews
,
and
Mahometans
must
be
voted
to
be
such
,
because
they
oppose
an
Infallible
Revelation
,
and
That
confirmed
by
unparallelled
Miracles
.
And
semblably
in
Christianity
,
all
those
Tenents
of
several
Sects
,
which
bid
defiance
to
any
part
of
the
Sacred
Scripture
,
which
is
left
us
by
the
Holy
Ghost
,
as
the
generality
of
the
Roman
Opinions
,
the
Doctrins
of
Pelagians
,
Socinians
,
Anabaptists
,
Antinomians
,
Libertines
,
Quakers
,
Hobbians
,
&c.
are
False
and
Erroneous
.
Thus
far
then
,
by
vertue
of
the
Premises
,
we
have
advanced
,
that
when
there
are
several
Claims
and
Pretences
to
Truth
,
and
it
is
enquired
,
What
Judge
shall
decide
the
Controversy
,
the
Answer
must
be
,
That
Right
Reason
and
Inspired
Scripture
are
the
only
Judges
,
they
being
the
fixed
Standards
and
Measures
of
Truth
.
But
then
here
will
lie
the
main
Difficulty
of
all
,
that
in
the
Questions
and
Debates
of
Religion
,
Scripture
is
quoted
with
equal
Vigor
and
Confidence
on
all
Sides
;
as
if
what
the
Iewish
Rabbies
say
of
Scripture
,
That
it
hath
Seventy-two
Faces
,
were
the
received
Opinion
of
Christians
.
Nay
,
some
of
these
seem
to
acknowledge
,
by
their
strange
way
of
Interpreting
it
,
That
it
hath
not
only
different
,
but
contrary
Aspects
.
When
therefore
there
are
Disputes
about
Scripture-Interpretation
,
What
must
we
do
?
How
can
we
discern
what
is
Truth
by
Consulting
of
Scripture
,
when
as
that
is
Dubious
and
Uncertain
?
If
contrary
Sects
and
Parties
quote
it
,
and
plead
it
,
how
can
it
be
a
fixed
Standard
of
Truth
?
How
is
it
an
unerring
Guide
?
It
might
suffice
to
say
in
General
,
That
it
is
no
wonder
that
all
Opinionists
,
even
the
Wildest
of
them
,
make
use
of
Scripture
;
yea
,
a
great
Part
of
the
Turks
Alcoran
is
express
Words
of
the
Bible
.
It
is
no
wonder
,
I
say
,
since
Scripture
was
quoted
by
Satan
himself
,
who
,
when
he
Tempted
our
Saviour
,
misapplied
it
to
the
vilest
Purpose
.
But
particularly
,
to
satisfie
this
Great
and
Affrighting
Difficulty
,
we
may
inform
our selves
that
in
Religion
there
are
Five
Sorts
of
Enquiries
and
Doctrines
.
Now
,
I
will
briefly
shew
how
Scripture
is
to
be
made
use
of
,
and
when
it
is
fit
to
Apply
it
to
any
of
these
Particulars
.
I.
Some
Points
of
our
Religion
are
in
themselves
Mystical
and
Profound
;
and
the
Sacred
Writings
having
not
Explained
them
,
it
cannot
be
expected
that
we
should
ever
do
it
.
Such
Difficult
and
Sublime
Doctrines
as
the
Mystery
of
the
Sacred
Trinity
(
i.e.
a
Trinity
of
Divine
Persons
in
the
Unity
of
the
Godhead
)
the
Union
of
the
Divine
and
Humane
Nature
in
One
Person
,
the
Manner
of
the
Resurrection
,
and
the
like
,
are
not
to
be
throughly
known
by
us
as
long
as
we
sojourn
on
Earth
.
These
are
like
the
Book
in
the
Revelation
,
which
none
is
able
to
open
in
Heaven
or
in
Earth
,
but
the
Lamb.
And
seeing
he
is
not
pleased
to
Unfold
them
to
us
,
we
must
Admire
and
Adore
them
,
but
not
be
sollicitous
to
Comprehend
them
.
We
are
to
remember
this
,
that
some
Things
must
be
believed
on
the
mere
Authority
of
the
Speaker
,
and
it
argues
Infidelity
to
question
the
Truth
of
them
,
or
so
much
as
to
be
Inquisitive
about
them
.
The
Things
are
spoken
by
God
,
therefore
we
ought
to
give
Credit
to
them
:
The
Manner
and
Circumstances
of
them
are
not
discovered
,
therefore
I
'm
obliged
not
to
pry
into
them
.
This
was
the
Sense
and
Practice
of
the
Primitive
Christians
,
as
we
may
learn
from
Origen
,
who
tells
us
,
That
the
believing
some
Articles
of
Faith
on
the
bare
Authority
of
the
Scriptures
,
was
objected
to
the
Christians
by
the
Heathens
:
Their
Complaint
against
them
was
,
That
they
would
neither
give
nor
receive
a
Reason
of
their
Faith
,
but
were
wont
to
cry
out
,
[
*
](A38031-e5070-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cont.
Celf.
l.
●
.
Examine
not
,
but
believe
.
Here
likewise
I
may
rank
some
Insuperable
Problems
concerning
the
Divine
Decrees
and
Predestination
,
the
Abstruseness
of
which
forbids
a
curious
and
close
Enquiry
.
But
This
is
most
true
,
That
Modesty
is
the
most
commendable
Vertue
here
.
The●doret
saith
well
,
[
†
](A38031-e5140-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
4
Quaest.
in
Genes.
I
think
it
Boldness
to
pronounce
peremptorily
concerning
those
Things
of
which
the
Sacred
Scripture
delivers
nothing
plainly
.
God
was
not
pleased
to
deliver
all
things
with
equal
Evidence
;
and
why
then
should
we
undertake
to
make
every
Thing
Plain
and
Demonstrable
?
Or
,
why
are
we
Angry
if
others
think
some
things
are
not
so
?
Those
Words
which
I
meet
with
in
one
of
St.
Ierom's
Epistles
are
Admirable
,
and
are
worth
the
Observation
of
those
,
especially
,
who
are
Students
of
Divinity
.
[
‖
](A38031-e5190-b)
‖
Nihil
aliud
ni●●
nugas
tenemus
,
&
f●nte
veritatis
amisso
opinionum
titulos
consectamur
,
cum
quae
Deus
occulta
nobis
e●se
vol●it
,
nimia
curiositate
perscrutamur
.
When
we
search
(
saith
he
)
with
too
much
Nicety
and
Curiosity
into
those
things
which
God
would
not
have
us
know
,
but
hath
purposely
concealed
from
us
,
we
catch
only
at
Shadows
,
we
entertain
and
busy
our selves
with
Trifles
,
we
quit
the
Fountain
Truth
,
and
run
after
the
fruitless
Streams
of
meer
Opinion
and
Fancy
.
Let
us
fix
this
on
our
Minds
,
That
there
are
some
unsearchable
Mysteries
,
and
it
was
designed
by
the
All-Wise
God
that
we
should
not
be
acquainted
with
them
.
We
may
say
here
,
as
[
*
](A38031-e5220-b)
*
Nat.
Qu.
Seneca
concerning
the
Nature
of
Comets
,
God
only
,
whose
sole
Prerogative
is
to
have
a
perfect
Knowledge
of
Truth
,
knows
these
things
to
be
true
,
and
the
very
manner
of
them
,
tho'
it
be
hid
from
us
.
When
we
peremptorily
say
this
or
that
concerning
these
obscure
Matters
,
we
may
Err
,
and
we
cannot
tell
when
we
do
;
but
when
we
determine
nothing
precisely
(
above
what
is
determined
in
Scripture
)
we
are
sure
we
do
not
Err
;
and
we
are
sure
of
this
too
,
that
we
are
not
guilty
of
Distorting
and
Misinterpreting
the
Word
of
God
;
which
is
a
Fault
very
frequent
in
these
Cases
.
To
conclude
this
Particular
,
Let
not
weak
Christians
be
troubled
that
there
are
several
Passages
in
the
Bible
which
they
cannot
clearly
understand
.
I
assure
them
,
that
they
may
be
Ignorant
of
the
full
meaning
and
manner
of
them
,
and
yet
their
Salvation
is
not
endangered
thereby
.
And
as
to
our
Deportment
towards
others
,
with
respect
to
these
Points
,
seeing
we
cannot
perfectly
explain
them
,
why
should
we
be
Angry
at
those
who
embrace
a
different
Perswasion
concerning
the
manner
of
these
things
?
II.
Many
things
in
Religion
are
made
difficult
merely
by
Disputes
and
Quarrels
;
and
if
the
Holy
Scriptures
were
Plainer
than
they
are
,
yea
never
so
Plain
,
yet
Wrangling
Heads
would
fall
a
Disputing
,
and
make
way
for
Error
by
that
means
.
And
here
it
is
their
way
commonly
to
make
use
of
one
or
two
places
of
Scripture
,
and
to
oppose
them
against
a
whole
heap
of
other
Texts
.
The
old
Hereticks
(
those
Interfectores
V●ritatis
,
as
Tertullian
calls
them
,
those
Murtherers
and
Assasines
of
Truth
)
frequently
used
this
way
.
[
*
](A38031-e5350-b)
*
Proprium
hoc
est
omnium
Haereticorum
:
Nam
quia
Pauca
sunt
quae
in
silva
inveniri
possunt
,
Pauca
adversus
Plura
defendunt
.
Tertull.
adv.
Praxeam
.
A
few
Texts
,
yea
sometimes
a
single
one
,
shall
serve
to
baffle
a
great
number
.
It
might
be
shewed
in
particular
Instances
,
how
Erroneous
Doctrines
are
grounded
on
some
Mens
attending
to
one
or
a
very
few
Places
of
Scripture
,
whil●t
in
the
mean
time
they
take
no
notice
of
several
and
divers
Texts
which
look
another
way
.
Nay
,
not
only
a
few
Texts
,
but
those
also
which
are
very
dark
and
obscure
,
difficult
and
knotty
,
are
oftentimes
weilded
and
managed
against
very
plain
and
direct
Places
of
Scripture
.
This
was
observed
by
that
Learned
Father
[
†
](A38031-e5380-b)
†
Solenne
est
Haereticis
alicujus
〈◊〉
ancipitis
〈…〉
adversus
exercitum
sententiarum
Inst●●m●nti
totiu●
〈◊〉
Tertull.
de
Pudiciti●
.
whom
I
last
mentioned
;
One
Chapter
(
saith
he
)
in
the
Bible
where
some
Ambiguous
Words
are
,
is
brought
by
them
to
Confront
a
numerous
Company
and
Host
of
Texts
.
But
this
is
an
Indirect
Method
;
for
it
is
most
Just
and
Reasonable
that
a
few
Places
of
Scripture
should
yield
to
many
,
obscure
ones
to
the
plainer
,
doubtful
to
the
certain
;
that
Those
should
be
judged
and
decided
by
These
,
not
vice
versa
;
that
so
amidst
this
seeming
Discord
and
Discrepancy
,
our
Belief
may
not
be
shaken
,
and
that
the
Truth
may
not
be
endangered
,
and
that
the
Holy
Spirit
speaking
in
the
Scriptures
may
not
be
thought
to
be
Inconsistent
with
its
self
,
as
that
Excellent
Person
[
*
](A38031-e5430-b)
*
Utique
aequum
incerta
de
certis
,
&
obscura
de
manifestis
praejudicari
,
ne
inter
discordiam
certorum
&
incertorum
,
manifestorum
&
obscurorum
fides
dissipetur
,
Veritas
periclitetur
,
ipsa
Divinitas
ut
inconstans
denotetur
.
Tertull.
de
Resurrectione
.
saith
in
another
Place
.
It
is
an
useful
Rule
therefore
of
St.
Austin
,
[
†
](A38031-e5460-b)
†
Ad
obscuriores
locutiones
illustrandas
de
Manifestiori●us
sumantur
exempla
,
&
quaedam
Certarum
Sententiarum
testimonia
dubitationem
de
Incertis
●uferant
.
Aug
de
D●●●rin
.
Christian●
,
l.
2.
c.
9.
To
explain
obscure
Places
of
Scripture
,
let
us
use
the
Assistance
of
those
that
are
plainer
;
and
by
the
Certainty
and
Clearness
of
some
,
let
the
Doubtfulness
of
others
be
taken
away
.
This
may
be
serviceable
to
us
when
we
read
the
Scriptures
,
and
when
we
would
be
satisfied
about
some
Controversies
which
arise
thence
.
But
alas
,
this
Holy
Book
is
Ruffled
and
Intangled
by
wilful
Mistakes
and
Disputes
,
wherein
it
is
common
to
Wrest
the
Words
,
and
to
Oppose
one
part
of
them
to
another
,
instead
of
Adjusting
the
whole
Matter
by
a
fair
Reconcilement
.
To
Instance
,
Nothing
is
Plainer
in
the
Book
of
God
than
this
,
That
he
hath
fully
Decreed
and
Predetermined
whatever
shall
come
to
pass
;
and
Nothing
is
more
Plain
in
the
said
Holy
Volume
than
this
,
That
Man
is
a
free
Agent
,
and
is
not
Constrained
and
Compelled
,
but
what
he
willeth
he
willeth
freely
.
All
sober
Persons
agree
in
these
,
and
therefore
this
ought
to
be
a
Ground
of
mutual
Concord
and
Reconciliation
.
But
instead
of
this
,
some
raise
Disputes
still
,
and
whereas
we
are
agreed
that
both
these
are
True
and
Consistent
,
viz.
God's
Decree
,
and
Man's
Freedom
,
they
will
ask
,
How
this
can
be
?
And
if
you
do
not
satisfy
them
as
to
this
(
which
it
is
utterly
Impossible
perhaps
to
do
)
they
will
shew
themselves
very
much
displeas'd
.
Which
argues
that
they
are
of
a
quarrelsom
Temper
,
and
delight
in
Wrangling
,
and
make
use
of
Scripture
for
that
purpose
in
the
most
serious
and
weighty
Doctrines
.
III.
It
happens
by
the
Luxuriancy
of
busy
Brains
,
that
many
Enquiries
in
Religion
are
Nice
and
Subtle
,
Over-curious
and
Trifling
;
and
as
for
these
,
they
are
below
the
Verdict
of
Holy
Scripture
.
It
began
to
be
a
matter
of
Wit
to
be
a
Christian
(
as
[
*
](A38031-e5570-b)
*
Eras●us
.
One
observes
)
about
the
days
of
Constantine
the
Great
:
So
soon
had
they
learned
to
be
Quaint
in
their
Divinity
,
and
that
about
the
highest
Points
of
it
.
And
other
subtile
Heads
since
that
time
(
such
were
most
of
the
Schoolmen
)
have
troubled
the
World
with
their
Fruitless
Speculations
,
their
Foolish
and
Unlearned
Questions
,
their
Fond
and
Sapless
Notions
.
And
these
,
and
others
added
to
them
,
are
called
Truths
by
some
Persons
;
but
indeed
,
they
are
not
worthy
of
that
great
Name
.
A
Man
may
be
Ignorant
of
a
thousand
of
them
,
and
yet
not
Impair
his
Knowledge
.
To
make
use
of
Holy
Scripture
here
,
is
to
be
serious
in
the
midst
of
Trifles
,
and
(
which
is
worse
)
to
Prophane
that
Holy
Book
.
The
same
Judgment
may
be
made
of
many
(
not
to
say
most
)
of
the
Questions
propounded
and
handled
by
the
Roman
Casuists
,
which
are
of
no
moment
or
use
at
all
,
nay
they
are
very
hurtful
and
pernicious
,
because
they
distract
Mens
Minds
,
instead
of
directing
them
;
and
yet
they
are
very
warmly
controverted
,
as
if
they
were
the
most
serious
and
important
Truths
.
IV.
There
are
some
Propositions
in
our
Religion
which
are
Disputable
and
Probable
on
both
Sides
:
And
in
these
doubtful
Cases
to
hear
Persons
of
different
Judgments
cite
the
same
Passages
of
Holy
Writ
,
should
not
give
Offence
to
any
.
Because
that
Trumpet
gives
an
uncertain
Sound
,
I
see
no
reason
why
the
Parties
should
prepare
themselves
for
Battle
,
and
Dispute
with
so
much
Fierceness
and
Rage
,
as
generally
they
do
.
I
cannot
sufficiently
Admire
and
Commend
the
excellent
Candor
and
Moderation
of
the
first
Pious
Reformers
of
Our
Church
,
who
in
such
Articles
as
are
Dubious
and
Disputable
have
not
shewed
themselves
Stiff
and
Peremptory
,
Rigid
and
Magisterial
,
have
not
wound
up
the
Strings
too
high
,
lest
they
should
marr
the
Harmony
and
Peace
of
the
Church
.
But
where
the
Arguments
are
deemed
to
be
Equal
on
both
Sides
,
they
have
allowed
us
an
ingenuous
Freedom
,
and
permit
us
to
make
use
of
our
own
Judgments
;
and
yet
at
the
same
time
severely
and
indispensably
urge
upon
us
all
Articles
that
are
of
the
Foundation
,
and
which
are
certainly
known
to
be
True
.
And
this
brings
me
to
the
Fifth
and
Last
Rank
of
Principles
in
our
Holy
Religion
;
and
they
are
Fundamental
and
Necessary
,
and
of
the
very
Essence
of
Christianity
:
Of
which
sort
are
the
Doctrines
of
Man's
Corruption
and
Degeneracy
,
of
the
Reparation
made
by
Christ
the
Redeemer
,
of
Forgiveness
and
Justification
by
his
Blood
,
&c.
with
all
those
substantial
Articles
of
Faith
comprised
in
the
Creed
,
which
goes
under
the
Name
of
the
Apostles
.
These
are
the
Christian
Verities
,
and
these
are
clear
and
manifest
in
God's
Word
,
and
have
plain
Evidence
of
Scripture
,
and
are
agreed
upon
by
all
Sober
and
Considerate
Persons
who
have
not
renounced
the
Christian
Profession
.
Here
it
is
that
we
have
the
greatest
Use
and
Guidance
of
Scripture
;
and
for
that
plain
Direction
which
it
gives
us
in
these
,
we
are
to
Prize
and
Value
it
as
the
Richest
Treasure
,
nay
;
as
the
Only
Treasure
in
the
World
:
For
from
this
Inspired
Book
alone
we
have
these
Heavenly
and
Divine
Doctrines
;
they
were
originally
in
no
other
Writings
in
the
World
but
these
.
Wherefore
let
us
look
upon
these
grand
Truths
as
the
main
and
necessary
Contents
of
the
Bible
,
and
as
the
Matters
which
we
are
indispensably
concerned
in
.
As
for
those
Texts
which
are
Obscure
and
Difficult
,
or
which
relate
not
to
Faith
or
Manners
,
and
consequently
are
not
necessary
to
be
known
,
let
us
not
be
displeased
that
we
cannot
reach
the
meaning
of
them
.
Let
it
not
seem
strange
that
Interpreters
vary
here
,
and
cannot
agree
about
the
Sense
of
these
Places
.
St.
Ierom
upon
the
Place
saith
thus
,
St.
Augustin
otherwise
,
and
St.
Chrisostom
varies
from
both
;
and
it
may
be
a
fourth
differs
from
these
;
and
a
fifth
comes
and
diffents
from
them
all
.
This
doth
not
offend
me
in
the
least
,
for
where
the
Scripture
speaks
of
things
that
are
Abstruse
,
or
speaks
in
an
obscure
and
dark
manner
,
it
is
not
strange
that
we
have
not
a
clear
and
plain
discovery
of
those
Passages
,
and
consequently
that
those
Writers
who
have
treated
of
them
differ
in
their
Expositions
.
Let
not
this
trouble
us
,
for
it
was
God's
Will
there
should
be
these
Difficulties
in
Scripture
,
and
he
hath
not
made
it
necessary
for
us
to
have
the
certain
sense
and
meaning
of
these
Places
.
But
this
should
satisfy
us
,
that
whatever
is
necessary
to
Salvation
is
plainly
revealed
,
declared
and
written
in
the
Old
and
New
Testament
;
and
that
the
Knowledge
of
this
alone
is
absolutely
necessary
.
This
then
is
that
which
I
say
,
that
if
Christian
Men
would
read
the
Bible
,
to
learn
thence
these
undoubted
Principles
▪
and
their
indispensable
Duty
,
and
not
to
furnish
themselves
with
Matter
of
Dispute
,
they
would
be
the
happiest
People
under
Heaven
,
and
be
no
longer
Scandalous
to
the
greater
(
which
is
the
Unbelieving
)
Part
of
the
World
,
by
their
Dissentions
and
Disagreements
.
O
when
will
that
Blessed
Day
come
when
Rectified
and
Unbiassed
Reason
,
and
the
plain
Arbitrement
of
Scripture
shall
decide
the
Controversies
in
Christendom
!
If
these
were
once
admitted
as
Impartial
Umpires
,
they
would
make
short
Work
of
all
the
Quarrels
about
Religion
,
namely
,
by
pronouncing
Many
of
them
to
be
vain
Janglings
,
and
Most
of
them
Unreasonable
and
Absurd
;
by
assuring
the
Christian
World
,
That
if
they
would
lay
aside
Prejudice
,
and
Interest
,
and
Vile-Affections
,
nothing
would
appear
so
Clear
and
Evident
and
Undisputable
as
the
Fundamental
Doctrines
above-named
;
and
that
all
who
name
the
Name
of
Christ
are
obliged
to
Embrace
and
Profess
these
necessary
and
unquestionable
Maxims
,
and
that
they
ought
to
be
Wary
and
Modest
in
their
Determinations
concerning
other
Propositions
which
are
uncertain
;
and
that
in
Matters
which
are
Indifferent
and
Circumstantial
,
it
is
Reasonable
that
they
should
either
conform
themselves
to
the
Practice
of
the
Church
they
live
in
,
or
mutually
agree
to
bear
with
one
another
.
Where
then
is
there
any
place
left
for
Uncharitable
Disputes
,
and
Unchristian
Animosities
?
No
where
certainly
,
but
where
meer
Wilfulness
and
Perversness
reign
.
For
are
not
the
Rules
and
Standards
of
Truth
Easy
and
Intelligible
?
Have
we
not
the
Eternal
Laws
of
Reason
,
the
immediate
Directions
of
Nature
,
and
the
Convictions
of
our
own
Minds
;
and
moreover
have
we
not
the
Infallible
Oracles
and
Inspired
Writings
to
rectify
our
Mistakes
?
Have
we
not
Heavenly
and
Divine
Knowledge
to
Exalt
our
Natural
Notions
?
Hath
not
the
Divine
Goodness
blessed
us
with
abundant
Discoveries
,
both
from
the
Law
of
Nature
and
the
Positive
Laws
of
Christ
Jesus
,
but
more
especially
from
the
Latter
,
that
compleat
Body
of
Divine
Laws
,
that
Authentick
Volume
of
Religion
,
that
Inestimable
Treasury
of
true
Wisdom
and
Knowlege
?
So
that
if
we
will
sincerely
make
use
of
these
Helps
which
God
hath
given
us
,
we
shall
have
no
occasion
to
renew
this
Demand
,
What
is
Truth
?
Now
to
the
God
of
Truth
,
and
Father
of
Lights
;
and
to
his
Son
Christ
Iesus
,
who
is
the
Way
and
the
Truth
;
and
to
the
Holy
Spirit
of
Truth
and
Grace
be
ascribed
everlasting
Honour
and
Glory
.
Amen
.
Why
Rulers
and
Iudges
are
called
Gods
.
A
Sermon
Preach'd
before
the
Iudges
at
the
Assizes
held
at
Cambridge
.
PSALM
LXXXII
.
6
,
7.
I
have
said
,
Ye
are
Gods
:
and
all
of
you
are
the
Children
of
the
most
High
.
But
ye
shall
die
like
Men
,
and
fall
like
one
of
the
Princes
.
THIS
Psalm
may
not
unfitly
be
stiled
the
Iudges
or
Magistrates
Psalm
,
for
of
them
it
speaks
,
and
for
them
it
was
Penn'd
,
that
they
might
understand
their
Duty
,
and
not
be
ignorant
of
their
Dignity
;
that
they
might
know
how
to
discharge
their
Office
(
which
is
briefly
summed
up
in
the
third
and
fourth
Verses
)
and
that
they
might
be
assured
likewise
that
Heaven
it self
hath
vouched
their
Function
,
and
authorized
their
Profession
;
that
they
might
be
Ascertained
that
those
of
their
Eminent
Rank
and
Quality
are
under
the
peculiar
Influence
of
Providence
,
that
they
are
God's
Charge
,
and
that
they
are
themselves
Gods
.
[
I
have
said
,
Ye
are
Gods
.
]
In
which
Words
,
and
the
following
ones
which
I
have
read
to
you
,
we
may
take
notice
of
these
Two
General
Parts
,
viz.
a
Concession
,
and
a
Correction
.
1st
.
An
honourable
Concession
of
the
Magistrates
Eminency
and
high
Degree
,
[
I
have
said
,
Ye
are
Gods
:
and
all
of
you
are
the
Children
of
the
most
High
.
]
2dly
.
Here
is
adjoined
a
Correction
,
or
a
severe
Commination
for
the
Abuse
of
their
Place
and
Dignity
,
[
But
ye
shall
die
like
Men
,
and
fall
like
one
of
the
Princes
.
]
Or
,
if
you
will
thus
:
Here
is
the
Dignity
of
the
Magistrates
Office
,
[
I
have
said
,
Ye
are
Gods
:
]
And
here
is
the
Infirmity
of
their
Persons
,
[
Ye
shall
die
like
Men.
]
In
the
former
of
these
you
may
observe
,
1.
The
Migistrates
eminent
Quality
,
Ye
are
Gods
.
2.
Their
Authority
and
Divine
Institution
,
I
have
said
,
Ye
are
Gods
.
I
begin
with
the
First
,
viz.
The
Magistrates
Eminency
;
they
are
Gods
.
Rulers
and
Governors
,
Publick
Ministers
and
Dispensers
of
Law
and
Justice
among
the
People
are
deservedly
called
Gods
.
Great
and
Excellent
Things
have
the
Name
of
God
added
to
them
in
the
Stile
of
Holy
Scripture
(
of
which
there
are
abundant
Instances
)
:
And
here
the
Name
of
God
is
not
only
Adjoined
but
Attributed
to
these
Great
and
Excellent
Persons
.
Not
only
Kings
and
Supreme
Rulers
,
but
Subordinate
Magistrates
are
Gods
,
for
in
the
very
front
of
this
Psalm
,
wherein
my
Text
is
,
it
is
said
,
That
[
God
standeth
in
the
Congregation
of
the
Mighty
,
he
Iudgeth
among
the
Gods
]
i.e.
the
Iudges
and
Magistrates
who
sat
in
the
Consistory
,
the
Iewish
Sanhedrim
.
The
Gods
then
here
are
not
the
Sovereign
Powers
;
so
that
the
Title
is
competible
both
to
these
and
to
Inferior
Magistrates
.
And
accordingly
my
Discourse
at
present
will
have
reference
both
to
the
King
as
Supreme
,
and
unto
Governours
as
unto
them
who
are
sent
and
appointed
by
Him
.
Some
Passages
will
more
properly
belong
to
Crowned
Heads
,
but
yet
in
a
due
proportion
may
be
applied
unto
you
,
and
by
you
who
have
the
Honour
to
be
the
King
's
Immediate
Vicegerents
.
And
because
you
bear
that
High
and
Noble
Character
,
let
it
not
be
thought
strange
if
I
seem
sometimes
to
treat
you
in
the
Stile
of
Majesty
.
I
shall
not
endeavour
to
gain
your
Attention
by
Flattery
,
but
seeing
the
Relation
you
bear
to
the
Highest
Power
,
and
the
worthy
Office
you
hold
under
it
entitle
you
to
the
Name
of
Gods
,
I
think
it
will
be
Impossible
(
and
consequently
a
vain
attempt
)
to
fix
a
more
Honourable
Title
upon
you
,
and
therefore
I
shall
make
it
my
Business
to
descant
upon
That
.
You
cannot
but
observe
that
in
the
Sacred
Writ
this
Epithet
is
frequently
fastned
on
Magistrates
and
Governors
.
Moses
was
to
be
to
Aaron
instead
of
a
God
(
Exod.
4.
16.
)
that
is
,
a
Iudge
or
Prince
,
say
the
Chaldee
Paraphrase
,
and
Arabick
Version
:
Though
I
rather
think
there
is
another
meaning
of
those
words
,
viz.
That
he
was
to
be
an
Interpreter
from
God
to
Aaron
,
as
he
is
said
to
be
a
God
to
Pharoah
,
Exod.
7.
1.
and
therefore
I
will
not
insist
upon
that
Place
.
The
22d
.
of
Exod.
ver.
28.
is
clear
and
without
Dispute
,
[
Thou
shalt
not
revile
the
Gods
,
nor
curse
the
Rulers
of
thy
People
.
]
One
is
Exegetical
of
the
other
.
A
Ruler
and
a
God
are
Synonymous
Terms
,
and
signify
the
same
Person
.
In
Iotham's
Parable
it
is
said
,
That
Wine
cheareth
God
and
Man
,
Iudg.
9.
13.
which
words
,
though
the
worthy
Mr.
Calvin
would
have
understood
of
Appeasing
God
by
Sacrifice
,
wherein
Wine
was
commonly
used
;
and
some
Interpret
them
in
another
way
,
yet
this
seems
to
me
to
be
the
plainest
and
most
obvious
Sense
of
the
Words
,
viz.
That
the
moderate
and
lawful
Use
of
Wine
is
serviceable
to
the
refreshing
and
chearing
of
the
Hearts
of
both
High
and
Low
,
Kings
and
their
Subjects
,
Magistrates
and
others
that
are
of
an
Inferior
Quality
,
briefly
expressed
here
by
God
and
Man
.
You
may
gather
from
Psalm
cxxxviii
.
that
it
was
no
unusual
thing
to
denote
the
Office
of
Kings
and
Rulers
by
the
Title
of
Gods
;
for
in
ver.
1.
the
Psalmist
thus
speaks
,
[
Before
the
Gods
will
I
sing
Praise
unto
Thee
;
]
and
after
he
had
stired
Them
up
to
join
in
the
same
Chorus
with
himself
,
he
adds
,
ver.
4.
[
All
the
Kings
of
the
Earth
shall
praise
Thee
.
]
The
Gods
and
the
Kings
of
the
Earth
are
the
same
.
If
you
pass
to
the
New
Testament
you
will
read
in
2
Thes.
2.
4.
That
the
Man
of
Sin
exalteth
himself
above
all
that
is
called
God
,
i.e.
(
it
is
very
probable
)
Magistrates
and
Civil
Powers
:
he
pretends
he
hath
a
power
of
disposing
of
Kingdoms
and
Empires
,
and
of
Reigning
over
the
Kings
of
the
Earth
.
And
this
way
of
Speaking
is
usual
with
Prophane
Nations
,
as
well
as
Iews
and
Christians
.
I
could
shew
you
,
if
I
had
leisure
,
that
the
Gentile
World
signified
their
Apprehensions
concerning
Magistrates
and
Rulers
,
very
conformably
to
the
Stile
and
Language
of
the
Holy
Scripture
;
they
represented
Governors
as
Gods
:
Both
their
Orators
and
Poets
mention
them
as
Divine
Persons
,
and
above
the
reach
of
Humanity
.
Yea
,
it
is
observable
that
when
the
[
*
](A38031-e6980-b)
*
Hor.
Hieroglyph
.
Egyptians
Pourtrayed
their
Gods
and
Kings
,
the
Heads
of
both
were
encompassed
with
Wreaths
of
Serpents
,
which
,
according
to
their
Hieroglyphicks
,
were
Symbols
of
Divinity
,
as
well
as
Sovereignty
.
It
remains
now
that
I
shew
you
in
what
Sense
the
Civil
Powers
are
called
Gods
,
and
why
even
the
Sacred
Writ
honours
them
with
That
Title
.
It
is
Blasphemy
to
assert
that
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
really
Gods
by
nature
,
i.e.
Omnipotent
and
Independent
Beings
;
for
so
there
is
no
other
God
but
One
,
who
is
therefore
called
The
God
of
Gods
,
to
distinguish
Him
from
All
Nominal
Gods
,
and
particularly
Magistrates
,
who
are
called
so
for
these
Three
Reasons
chiefly
,
viz.
because
,
First
,
They
are
Gods
by
Deputation
;
they
are
God's
Vicegerents
and
Delegates
;
they
are
His
immediate
Ministers
and
Deputies
;
they
are
in
the
Place
of
the
King
of
Kings
;
they
Personate
and
Represent
Him
here
on
Earth
,
and
therefore
may
justly
bear
His
Name
.
This
is
according
to
what
King
Iehosaphat
gave
in
Charge
to
his
Judges
,
in
2
Chron.
xix
.
6.
[
Ye
judge
not
for
Man
,
but
for
the
Lord
;
]
i.e.
Ye
do
not
so
much
Appear
and
Act
in
the
Place
of
Man
,
as
in
God's
Stead
;
you
do
not
Personate
the
King
so
much
as
the
Great
God
of
Heaven
.
Secondly
,
They
are
Gods
by
a
kind
of
Participation
:
They
Share
in
some
sort
with
the
Almighty
.
Divisum
Imperium
cum
Iove
Caesar
habet
:
God
hath
devolved
His
Power
on
them
,
and
hath
made
them
as
it
were
Derivative
Deities
,
by
that
Impress
of
Authority
and
Greatness
which
he
hath
stampt
upon
them
,
and
by
appointing
them
His
Viceroys
and
Vicars
here
on
Earth
.
Thirdly
,
Magistrates
are
Gods
by
way
of
Analogy
and
Resemblance
.
Every
Man
,
as
he
is
Man
,
is
the
Image
and
Glory
of
God
(
if
the
Determination
of
the
Great
Apostle
be
valid
)
Much
more
is
the
Ruler
the
Image
and
Glorious
Representation
of
the
Deity
;
and
that
,
First
,
(
More
Generally
)
because
of
his
Superiority
and
Eminence
above
Others
.
A
Great
King
and
Monarch
may
be
said
on
This
Account
to
make
some
Approaches
to
the
Supreme
Being
of
the
World
.
His
Acting
in
so
Large
and
Capacious
a
Sphere
,
is
some
mean
Resemblance
of
the
Divine
Dominion
.
The
vast
Influence
which
Rulers
have
over
the
People
,
and
the
Great
Circumference
they
describe
,
may
entitle
them
to
a
kind
of
Deity
.
Secondly
,
More
Particularly
,
The
God
of
Heaven
,
and
Those
whom
he
hath
appointed
to
Rule
on
Earth
,
Resemble
one
another
in
their
Actions
and
Imployments
,
viz.
in
Ruling
and
Governing
All
for
the
Good
of
the
Community
,
in
making
and
appointing
Laws
to
That
End
,
in
distributing
of
Punishments
and
Rewards
,
and
in
executing
of
Justice
and
Judgment
in
the
World
.
Therefore
,
saith
[
*
](A38031-e7430-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Quaest.
51.
in
Exo●
.
Theoderet
,
Iudges
are
called
Gods
,
because
they
imitate
God
as
they
are
entrusted
with
the
Office
of
Iudging
.
And
[
†
](A38031-e7480-b)
†
Quet
.
Resp.
142.
ad
Orthodox
.
Iustin
Martyr
before
him
had
Words
to
the
same
purpose
.
The
Pagan
Iove
was
Celebrated
for
his
Thunder
.
But
it
is
a
Truth
,
without
any
Fiction
,
That
a
Magistrate
is
an
Earthly
God
,
as
to
his
Severity
in
Punishing
obstinate
Offenders
:
And
he
is
a
God
in
Mercifulness
and
Compassion
when
there
is
occasion
for
it
;
for
God
himself
is
Love
.
One
of
the
Antiochus's
(
Successors
of
Alexander
the
Great
)
had
the
Title
of
Theos
given
him
,
because
of
his
singular
Acts
of
Kindness
to
several
People
,
especially
to
the
Meletians
,
whom
he
relieved
and
rescued
from
the
Tyranny
they
were
under
.
It
is
God-like
to
shew
Mercy
,
to
help
,
defend
,
and
deliver
Men
in
their
Distresses
.
In
this
therefore
Rulers
are
concerned
to
make
the
nearest
Approach
to
Divinity
that
they
can
.
God
himself
is
[
*
](A38031-e7630-b)
*
Gen.
15
1.
Psal.
3.
3.
Ps.
28.
7.
Ps.
33.
20.
Prov.
30.
5.
Ps●l.
47.
9.
frequently
termed
a
Shield
,
and
Magistrates
,
in
their
Proportion
,
are
to
be
such
,
and
accordingly
are
stiled
the
Shields
of
the
Earth
.
Thus
Earthly
Rulers
Imitate
God
,
and
are
deservedly
stiled
Gods
,
[
†
](A38031-e7680-b)
†
Arist●t
.
Eth.
l.
6.
c.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
of
the
Eminency
of
their
Vertue
,
as
the
Antient
Philosopher
said
well
.
Thus
Good
Magistrates
have
the
Character
of
Divinity
upon
them
:
They
have
the
Signature
and
Mark
of
Heaven
.
They
are
called
in
my
Text
,
The
Children
of
the
most
High
.
This
Resemblance
and
Likeness
to
their
Father
,
gives
them
most
deservedly
That
Denomination
.
Now
they
are
truly
God's
Image
,
and
bear
his
Superscription
.
They
are
the
Admirable
Words
of
Plutarch
.
[
*
](A38031-e7750-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ad
Princ.
Ineruditum
.
A
Ruler
(
saith
he
)
is
the
Image
of
God
,
who
Governs
all
things
.
A
Magistrate
needs
no
Statuary
to
make
an
Image
of
God
,
for
by
no
other
Workmanship
and
Art
than
that
of
Vertue
and
Goodness
he
can
make
Himself
Such
,
a
Piece
of
so
much
Worth
and
Excellency
that
it
shall
be
most
Acceptable
to
God
,
and
Worthy
of
Him
.
This
Doctrin
Thus
Illustrated
may
be
Applied
both
to
Magistrates
and
People
.
First
,
To
the
People
,
who
by
Vertue
of
what
hath
been
said
,
are
obliged
to
Consider
and
Weigh
well
the
Dignity
of
the
Persons
who
are
Set
over
them
,
and
to
Behave
themselves
Accordingly
,
i.e.
willingly
to
Acknowledge
their
Authority
and
Superiority
,
to
Respect
and
Reverence
them
,
to
pay
them
that
Civil
Worship
which
is
due
to
them
,
and
chearfully
to
Obey
their
Lawful
Commands
.
Governours
are
Gods
,
therefore
to
Speak
Evil
of
them
is
a
kind
of
Blasphemy
.
They
are
the
Images
of
God
,
and
so
he
that
Disrespects
and
Despises
them
,
Abuseth
God
in
Effigie
.
To
do
Violence
to
Them
,
is
to
Assault
the
Deity
,
to
Combate
against
Heaven
,
and
Fight
against
God
himself
.
Here
then
is
a
Solid
Basis
for
Obedience
,
God
hath
Deputed
Magistrates
,
and
made
them
his
Representatives
,
and
Communicated
his
Authority
and
Power
to
them
,
and
by
being
Good
they
do
more
signally
Resemble
Him
:
Whence
it
is
Rational
to
Infer
,
That
the
wilful
Contempt
of
Human
Authority
is
Affronting
of
God
,
and
despising
even
the
Majesty
of
Heaven
.
It
is
the
Peoples
Duty
then
to
Study
and
Practise
Obedience
,
and
more
especially
to
Thank
God
for
Good
Magistrates
,
who
are
sent
from
Heaven
,
and
are
the
peculiar
Gift
of
God
.
Magistracy
deserves
a
Double
Veneration
,
when
it
is
in
Conjunction
with
Holiness
.
Secondly
,
The
Magistrate
no
less
than
the
People
,
is
concerned
in
This
Text
,
and
in
This
Discourse
.
He
may
see
here
at
once
his
Eminency
and
his
Duty
,
what
God
hath
made
him
,
and
what
He
expects
of
him
.
Let
the
Masters
of
Heraldry
range
all
their
Titles
of
Honour
,
it
is
certain
there
cannot
be
a
greater
and
more
Honourable
one
than
This
of
Gods
.
But
as
it
carries
Honour
with
it
,
so
it
bespeaks
a
Behaviour
becoming
That
Honour
.
If
any
Magistrate
should
be
so
Vain
as
to
Rely
on
the
Title
of
God
,
and
Vaunt
of
That
,
and
yet
in
the
mean
time
Neglect
his
Duty
,
he
may
remember
that
Heathen
Idols
are
called
Gods
,
Psal.
xcvi
.
5.
and
Satan
is
called
the
God
of
this
World
,
2
Cor.
iv
.
4.
Rulers
must
Deport
themselves
like
Gods
,
else
they
fondly
lay
Claim
to
that
Name
;
They
must
remember
that
the
Name
they
bear
puts
them
in
mind
whose
Deputies
they
are
.
It
is
a
high
Compliment
which
Pliny
passes
upon
Trajan
in
the
Close
of
his
Panegyrick
,
viz.
That
nothing
Greater
or
Better
could
be
wished
to
the
Commonwealth
,
than
that
the
Gods
would
Imitate
the
Emperour
.
It
is
a
Truth
,
without
any
strain
of
Rhetorick
,
that
no
greater
Felicity
can
be
wished
to
Kingdoms
and
Commonwealths
,
than
that
the
Gods
,
so
stiled
in
my
Text
,
would
endeavour
to
Imitate
the
King
of
Kings
.
It
will
be
a
Shame
and
a
great
Solecism
,
if
Those
who
are
in
God's
Stead
discover
Nothing
of
God
or
Divinity
in
their
Lives
and
Actions
;
if
Those
who
bear
the
Name
of
God
partake
not
of
the
God-like
Nature
,
but
rather
of
that
which
is
Diabolick
.
Remember
that
as
you
are
Deputed
by
God
,
so
you
must
Resemble
Him
.
You
are
the
Children
of
the
most
High
,
you
are
his
Off-spring
more
Signally
;
be
mindful
of
your
Heavenly
Extraction
,
and
commit
nothing
Unworthy
of
it
.
You
that
are
Governours
must
use
your
Power
for
God
;
for
it
is
reasonable
that
He
who
is
the
Original
of
your
Power
should
also
be
the
End
of
it
.
Think
not
that
the
Title
given
you
here
is
an
Idle
and
Empty
Thing
.
The
Gods
which
the
Psalmist
speaks
of
must
not
be
like
the
Heathen
Gods
and
Idols
,
who
(
as
he
saith
)
Have
eyes
,
but
see
not
:
ears
,
but
hear
not
:
hands
,
but
handle
not
.
We
have
too
many
of
such
Gods
as
These
in
This
Nation
.
How
many
Magistrates
sit
with
their
Arms
across
,
and
Study
to
do
Nothing
?
How
many
Gallio's
are
there
of
this
Age
which
Care
for
none
of
those
Things
which
are
the
Proper
Work
of
their
Place
?
The
Hebrew
[
*
](A38031-e8560-b)
*
Netzib
.
word
which
signifies
a
Statue
,
and
a
Tomb
,
signifies
also
a
President
,
a
Governour
.
How
many
are
there
that
bear
this
Latter
Chacter
,
who
are
too
near
of
Kin
to
the
Former
?
Though
they
are
appointed
to
be
Publick
Dispencers
of
Justice
,
yet
they
are
not
Sollicitous
to
Discharge
that
Office
,
but
rather
give
the
Neighbourhood
to
understand
that
they
are
meer
Senseless
Statues
,
and
Empty
Sepulchres
.
But
certainly
it
is
very
unbecoming
a
Christain
Magistrate
,
to
be
Idle
and
Unactive
in
his
Place
,
to
be
Careless
and
Unconcerned
,
and
sleep
away
his
time
,
as
if
the
People
of
his
Province
were
as
Inconsiderable
as
the
Frogs
,
over
whom
(
as
the
Fable
tells
us
)
Iupiter
appointed
a
Log
to
be
their
King
and
Governour
.
To
be
dull
and
heavy
in
an
Employment
that
calls
for
Activity
is
Inexcusable
,
and
very
Reproachful
.
Bibulus
,
who
was
I.
Cesar's
Fellow-Consul
,
but
did
nothing
in
his
Office
,
was
left
out
in
the
Roman
Dates
,
which
otherwise
always
made
mention
of
both
the
Consuls
.
An
Idle
and
Useless
Magistrate
renders
himself
Ridiculous
and
Contemptible
;
he
is
of
no
Value
,
and
therefore
is
reckoned
as
a
meer
Cypher
in
the
Publick
Accounts
.
Matters
of
great
moment
call
for
his
Care
and
Inspection
;
how
then
can
he
be
Unconcerned
and
Unactive
?
His
Affairs
are
Great
and
Weighty
,
and
he
hath
no
leisure
to
Trifle
,
after
the
rate
of
that
Loitering
Emperor
who
spent
his
time
in
Catching
and
Killing
of
Flies
.
He
is
made
for
the
Safety
and
Welfare
of
the
People
,
and
therefore
it
is
not
enough
that
he
●its
quiet
,
and
doth
no
harm
;
but
it
is
required
that
he
do
Good
.
Seeing
Rulers
are
allied
to
Divinity
,
they
must
be
Vigorous
and
moving
;
they
are
to
Live
and
Act
as
Gods
,
they
are
engaged
to
shew
forth
the
God-like
Vertues
which
are
supposed
to
be
in
them
.
They
must
Resemble
the
Deity
in
Holiness
and
Purity
;
unless
they
would
approve
themselves
to
be
such
Gods
as
Homer
and
other
Poets
are
wont
to
make
,
that
is
,
Drunken
,
Adulterous
,
Contentious
,
and
Debauched
Gods
:
Which
indeed
is
no
more
than
could
be
expected
from
that
sort
of
Writers
;
for
it
is
no
wonder
that
they
who
advanced
Men
and
Mortal
Creatures
to
the
Quality
of
Gods
,
thrust
down
these
Latter
to
the
Condition
of
the
Worst
Sort
of
the
Former
.
But
these
Things
become
not
those
Persons
who
are
stiled
Gods
in
the
Holy
Scripture
,
and
are
to
Represent
the
God
of
all
Purity
.
They
should
be
reminded
of
this
,
That
they
are
to
Walk
worthy
of
a
Name
that
is
so
Sacred
,
of
a
Title
that
is
so
Honourable
.
And
so
much
for
the
First
Remark
on
the
Words
,
viz.
The
Dignity
and
Eminency
of
the
Magistrates
Calling
,
Ye
are
Gods
.
Proceed
we
in
the
next
Place
to
the
〈◊〉
of
this
Eminency
,
to
the
Fountain
of
this
Honour
and
Dignity
,
I
have
said
,
viz.
That
ye
are
Gods
.
Had
they
been
called
so
by
Men
,
it
might
have
been
construed
as
Flattery
:
As
we
read
that
it
was
the
Proud
and
Insolent
Humour
of
Great
Ones
,
not
only
to
give
this
Title
to
themseves
,
but
to
be
Ambitious
to
have
it
Attributed
to
them
by
Others
,
and
to
be
told
by
their
Parasites
,
as
our
First
Parents
by
the
Serpent
,
That
they
shall
be
as
Gods
.
But
here
Magistrates
are
called
Gods
by
God
Himself
.
Behold
then
the
Divine
Institution
,
the
Sacred
Appointment
of
Magistracy
!
The
Tenure
they
hold
by
is
the
Highest
and
Best
,
viz.
in
Chief
,
from
the
King
of
Kings
and
Lord
of
Lords
.
Earthly
Governours
are
Invested
with
their
Authority
from
the
God
of
Heaven
.
I
,
even
I
have
said
,
Ye
are
Gods
.
First
,
Nature
saith
it
,
whereof
God
is
the
Author
:
Secondly
,
The
Sacred
Writ
saith
as
much
,
whereof
God
the
Holy
Ghost
is
the
Inditer
:
Thirdly
,
The
Strange
Events
and
Occurrences
in
the
World
,
whereof
God
is
the
Cause
and
Procurer
,
say
,
and
proclaim
aloud
that
Magistrates
and
Governours
are
God's
Ordinance
.
First
,
Nature
saith
it
,
whereof
God
is
the
Author
and
Founder
,
Magistracy
bears
an
Antient
Date
,
and
had
the
same
Horoscope
with
the
Creation
.
It
began
Primo
Adami
,
it
commenced
on
the
Calends
of
the
World
.
The
Light
of
Nature
,
with
which
we
were
born
,
dictates
Superiority
and
Inferiority
:
And
it
may
be
observed
,
that
the
Man
who
is
Rebellious
against
this
Sentiment
,
at
the
same
time
acknowledges
the
Truth
of
it
;
for
he
Claims
a
Preeminence
to
Brutes
,
and
a
Power
over
them
,
and
this
Right
was
Founded
in
the
Primitive
Laws
of
his
Creation
.
He
hath
likewise
Power
and
Sovereignty
over
himself
,
and
that
Part
of
him
which
is
Brutish
,
his
Lower
Faculties
and
Sensual
Appetites
.
And
this
Empire
is
wholly
Managed
by
the
Laws
of
Reason
and
Rectified
Understanding
.
It
is
confessed
by
all
Mankind
,
that
there
is
yet
a
farther
Dominion
;
for
they
have
and
acknowledge
a
Power
over
one
another
,
as
Masters
over
their
Servants
,
and
Fathers
over
their
Children
:
For
all
Children
,
as
soon
as
they
are
Born
,
are
under
a
Paternal
Sovereignty
;
so
that
to
be
Subject
is
as
Natural
as
to
be
a
Man
.
And
now
,
since
the
World
is
encreased
,
the
same
Law
of
Reason
and
Nature
dictates
Subjection
and
Obedience
to
the
Civil
Parent
,
the
Father
of
our
Country
,
and
to
all
those
that
are
Deputed
by
him
.
For
the
Power
of
a
King
over
his
People
,
and
so
of
Lower
Magistrates
over
their
peculiar
Charge
,
is
every
way
as
Rational
and
Accountable
as
the
foresaid
Authority
of
Fathers
over
their
Children
.
Whilst
the
World
was
yet
in
its
Minority
,
it
had
these
Guardians
and
Tutors
;
and
even
to
this
Day
,
when
it
is
above
Five
Thousand
Years
old
,
it
stands
still
in
need
of
them
.
For
certainly
the
very
Necessities
of
Mankind
are
sufficient
to
vouch
the
Constitution
of
Magistracy
.
We
came
into
the
World
under
a
State
of
Government
,
and
we
cannot
subsist
without
it
.
Our
Natural
Condition
and
Frame
require
such
a
Dispensation
as
this
.
To
this
there
is
the
United
Suffrage
and
Consent
of
all
Nations
,
which
shews
it
to
be
a
Law
of
Nature
.
I
might
add
that
God
hath
Condescended
to
the
Weakness
,
and
Complied
with
the
Infirmities
of
our
Nature
,
in
appointing
such
Vicegerents
as
are
of
a
resembling
Temper
with
us
,
Men
of
like
Passions
with
our selves
.
The
Gods
are
come
down
to
us
,
but
in
the
likeness
of
Men.
The
Lustre
of
the
Divine
Majesty
would
have
dazzled
and
confounded
our
weak
Sight
:
That
Glorious
Sun
could
have
no
sooner
been
seen
,
but
we
should
have
been
blinded
.
But
when
we
cannot
bear
that
Sun
it self
,
we
may
behold
its
derivative
Beauty
in
God's
Deputies
,
the
Magistrates
.
In
their
Purple
and
Bright
Robes
we
may
safely
view
the
Reflections
of
the
Heavenly
Majesty
and
Brightness
:
And
thus
by
a
Necessary
Constitution
of
Heaven
,
fitted
to
our
Natures
,
and
by
the
Suggestions
of
Natural
Instinct
and
Right
Reason
,
we
are
brought
to
acknowledge
the
Reasonableness
and
Necessity
of
a
Government
in
the
World
.
Accordingly
we
find
the
Beginning
and
Rise
of
it
referred
to
This
very
Principle
by
the
Great
Masters
of
the
Imperial
Laws
,
in
their
Books
of
[
*
](A38031-e9020-b)
*
Lib.
1.
Tit.
2.
viz.
De
Origine
Juris
Civi●is
&
omnium
Magistratuum
.
Digests
.
Nor
are
we
to
Imagine
(
as
some
have
fondly
done
)
That
Grace
banishes
Nature
,
that
Reason
and
the
Conduct
of
it
are
not
Obligatory
under
the
Gospel
.
This
is
a
groundless
Surmise
,
because
't
is
certain
,
that
he
who
swerves
,
from
the
Dictates
of
Nature
declines
God's
Law
,
this
being
a
Divine
Law
;
and
we
may
rationally
gather
any
thing
to
be
from
God
,
if
it
be
Evident
by
and
Consonant
to
the
Light
of
Nature
,
which
is
[
†
](A38031-e9070-b)
†
Prov.
xx
.
27.
the
●andle
of
the
Lord
.
In
a
word
,
Natural
Reason
is
so
far
from
being
abolished
by
the
Laws
of
Iesus
Christ
,
that
it
is
Confirmed
and
Authorized
by
them
,
they
being
the
Upshot
of
all
Good
Laws
,
and
the
Consummation
of
the
Best
Reason
.
Hence
it
appears
that
what
is
said
by
Right
Reason
is
said
by
God
,
for
that
is
the
Voice
of
God
;
I
have
said
,
Ye
are
Gods
.
Secondly
,
The
Sacred
Scripture
saith
it
,
whereof
God
the
Holy
Ghost
is
the
Inditer
.
The
Law
strictly
charges
Men
not
to
Revile
the
Gods
,
nor
speak
Evil
of
the
Ruler
of
the
People
,
Exod.
xxii
.
28.
Besides
,
that
the
Judges
or
Rulers
of
the
Sanedrim
are
call'd
Gods
by
the
Psalmist
,
in
the
Person
of
God
,
the
Divine
Approbation
is
farther
evidenced
from
the
first
Verse
of
this
Psalm
,
where
we
are
told
,
That
God
standeth
in
the
Congregation
of
the
Gods
;
the
Great
God
presides
over
them
,
and
Authorizes
their
Office
and
Employment
,
so
far
as
they
discharge
it
lawfully
.
This
Divine
Authority
of
our
Superiors
is
for
ever
Established
by
that
Royal
Patent
,
Prov.
viii
.
15
,
16.
By
me
(
i.e.
by
the
Eternal
and
Essential
Wisdom
)
Kings
reign
,
and
Princes
decree
Iustice
:
By
me
Princes
rule
,
and
Nobles
,
even
all
the
Iudges
of
earth
.
This
unexceptionably
makes
them
to
be
the
Ordinance
and
Institution
of
God
himself
:
And
the
New
Testament
abets
and
confirms
the
Old
,
for
in
Iohn
x.
34.
our
Saviour
refers
to
the
very
Words
of
the
Psalmist
,
saying
,
Is
it
not
written
in
your
Law
,
I
have
said
,
Ye
are
Gods
?
The
known
Practice
of
Christ
,
and
his
exemplary
Subjection
to
the
Powers
then
in
being
,
may
be
concluded
to
be
Authentick
in
this
case
,
and
to
prove
the
Divine
Commission
both
of
Superior
and
Subordinate
Magistrates
.
But
to
wave
that
at
present
,
if
you
peruse
the
Epistles
of
those
Great
Apostles
St.
Paul
and
St.
Peter
,
you
will
find
the
Regal
and
Magistratical
Office
fully
Asserted
,
and
set
up
to
its
utmost
heighth
.
Let
every
soul
be
subject
to
the
higher
Powers
,
for
there
is
no
Power
but
of
God
;
The
Powers
that
be
,
are
ordained
of
God
,
Rom.
xiii
.
1.
Submit
your selves
to
every
Ordinance
of
man
for
the
Lord's
sake
,
whether
it
be
to
the
King
as
Supreme
,
or
unto
Governours
as
unto
those
that
are
sent
by
him
for
the
punishment
of
evil
doers
,
and
for
the
praise
of
them
that
do
well
,
1
Pet.
ii
.
13.
Thus
,
whether
they
be
Dii
Majorum
or
Minorum
Gentium
,
the
Gods
of
an
higher
or
an
inferior
Rank
,
whether
they
be
those
that
have
the
Supreme
Authority
,
or
whether
they
be
Deputed
Officers
and
Rulers
,
they
are
All
to
be
Reverenced
,
Honoured
,
and
Obey'd
;
and
there
is
the
Command
of
God
for
it
.
But
a
severe
Enquirer
into
these
forementioned
Texts
will
arrest
me
,
it
may
be
,
with
with
this
Objection
;
The
Apostles
seem
to
Clash
,
and
to
Contradict
one
another
;
for
the
former
asserts
,
That
the
Powers
which
be
,
are
Ordained
of
God
;
but
the
latter
tells
us
plainly
,
That
they
are
the
Ordinance
of
Man
.
These
are
two
different
Things
,
yea
Repugnant
,
to
be
the
Ordinance
of
God
,
and
to
be
the
Ordinance
of
Man
.
I
have
no
time
now
to
offer
to
you
the
several
Glosses
of
the
Learned
on
that
Passage
of
St.
Peter
;
nor
am
I
at
leisure
to
acquaint
you
with
the
sundry
Criticisms
upon
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
to
tell
you
how
variously
it
is
rendred
.
But
adhering
at
present
to
our
own
Translation
,
I
will
in
few
words
dispatch
the
Difficulty
,
and
shew
you
that
Magistracy
may
be
the
Ordinance
of
Men
as
well
as
of
God
,
and
these
are
not
Repugnant
to
one
another
.
It
is
not
unfitly
stiled
an
Humane
Ordinance
,
1.
In
respect
of
the
Object
and
Matter
about
which
it
is
conversant
,
viz.
Humane
Society
,
the
Affairs
of
Mankind
.
The
Higher
Powers
are
set
over
Men
,
and
Transact
those
things
which
are
Civil
and
Humane
.
2.
In
regard
of
the
Subject
in
which
it
is
seated
,
it
may
have
this
Denomination
;
These
Gods
are
really
of
the
same
Nature
and
Make
with
our selves
.
3.
In
respect
of
the
End
,
it
is
justly
called
an
Humane
Ordinance
;
for
it
is
appointed
for
the
Good
and
Preservation
of
Mankind
,
for
the
well
ordering
and
governing
the
Societies
of
Men
in
the
World
.
Now
,
all
this
is
consistent
with
what
St.
Paul
saith
,
viz.
That
Magistracy
is
the
Ordinance
of
God
;
for
though
the
Particular
Form
and
Manner
of
Government
be
not
fixed
by
God
or
Nature
,
by
a
Divine
or
Natural
Law
,
but
by
a
Positive
One
(
otherwise
there
would
be
but
One
Lawful
Form
of
Government
)
yet
this
is
certain
that
Government
in
the
General
is
the
Direct
and
Express
Appointment
of
God
himself
.
Thus
it
is
evident
that
the
Powers
are
the
Ordinance
of
Man
,
and
yet
it
is
as
true
that
they
are
Ordained
of
God
,
they
are
Constituted
and
Authorized
by
Him
,
and
they
are
ratified
by
his
Written
and
Revealed
Will
.
Thence
we
are
assured
that
Divinity
is
Incircled
in
the
compass
of
a
Crown
,
and
that
Rulers
are
Invested
with
their
Authority
from
the
Supreme
Sovereign
of
the
World
.
Among
Pythagoras's
Scholars
,
if
their
Master
said
it
,
it
was
enough
,
it
was
Authentick
and
Unquestionable
.
Much
more
surely
with
the
Disciples
of
Christ
Iesus
must
that
be
held
Indisputable
,
which
God
hath
said
in
his
Holy
Word
,
I
have
said
,
Ye
are
Gods
.
We
have
not
only
the
Suffrage
of
Reason
(
of
which
I
spoke
before
)
but
the
Infallible
Dictates
of
the
Heavenly
Oracles
.
The
Reason
of
the
Thing
it self
,
and
the
Will
of
the
Supreme
Majesty
of
Heaven
concur
here
:
And
what
Proof
more
Convincing
can
be
desired
and
expected
than
Divine
Testimony
superadded
to
Natural
Light
?
But
,
Thirdly
,
As
these
,
so
likewise
the
Strange
Events
and
Occurrences
in
the
World
,
whereof
God
is
the
Cause
and
Procurer
,
proclaim
aloud
this
Truth
,
That
Magistrates
and
Governors
are
God's
Ordinance
.
There
have
not
been
wanting
Wonderful
Signs
to
confirm
this
.
Government
and
Order
have
had
a
Blessing
entail'd
upon
them
by
Providence
.
When
Magistrates
have
faithfully
discharged
their
Duties
,
some
signal
and
open
Manifestations
of
God's
Favour
have
acquinted
us
that
he
is
pleased
with
them
.
When
Phineas
(
whom
we
must
look
upon
as
a
Publick
Minister
of
Justice
)
stood
up
and
Executed
Judgment
upon
that
Pair
of
Infamous
Sinners
(
whose
Contagion
else
might
have
spread
it self
through
the
whole
Land
)
the
Plague
presently
ceased
,
and
the
Divine
Vengeance
was
appeased
.
But
when
bold
and
hardned
Sinners
have
openly
affronted
Magistracy
,
and
Mutinied
against
their
Governors
,
they
have
but
ill
succeeded
in
such
Expeditions
.
Thus
when
those
three
Notorious
Conspirators
opened
their
Mouths
against
Moses
and
Aaron
,
the
Earth
(
in
a
resembling
sort
)
open'd
its
mouth
,
and
swallowed
them
up
,
and
all
that
appertain'd
to
them
,
Num.
xvi
.
30
,
32.
These
Rebels
found
their
Punishment
in
their
Sin
,
and
their
Destruction
in
their
Disobedience
.
Opposing
of
Government
,
as
it
is
a
Curse
in
it self
,
so
Judicially
it
is
followed
with
one
from
Heaven
.
Not
only
Reason
and
Nature
detest
it
,
but
the
Divine
Nemesis
.
It
is
the
Inscription
on
the
Scottish
Coin
(
as
the
Emblem
,
I
suppose
of
their
Thistle
,
)
Nemo
me
impune
lacesset
;
None
shall
provoke
me
,
and
be
unpunished
.
It
may
justly
indeed
be
the
Magistrates
Motto
,
for
none
ever
Affronted
them
,
but
received
the
Reward
of
their
Folly
,
for
the
King
of
Kings
will
not
suffer
his
Vicegerents
to
be
exposed
to
Contempt
and
Injuries
.
As
they
are
Approved
of
and
Countenanced
by
him
,
so
their
Opposers
shall
be
Baffled
and
Punished
.
And
thus
when
Nature
,
and
Necessity
,
and
the
Holy
Writ
,
and
Providence
all
join
in
one
Sound
,
it
is
the
Voice
of
God
.
This
Doctrin
thus
Established
,
concerns
both
the
Magistrate
and
the
People
.
First
the
Peo●le
,
for
as
before
they
were
invited
to
Obedience
,
from
the
Consideration
of
the
Dignity
and
Eminency
of
their
Superiors
,
so
here
they
are
called
to
the
same
Duty
by
this
Thought
,
That
Magistracy
is
of
Divine
Institution
,
Rulers
are
Constituted
by
God
.
God
Himself
hath
said
of
them
,
They
are
Gods
.
Both
their
Name
and
Office
are
Reverend
and
Honourable
,
and
therefore
you
are
bound
to
pay
them
your
utmost
Regards
and
Respects
.
You
are
lead
to
this
Duty
by
the
Light
of
Nature
,
as
I
have
shew'd
:
And
therefore
he
that
despises
Authority
,
at
the
same
time
acts
against
Reason
,
and
abandons
his
Understanding
.
And
you
are
conducted
to
it
also
by
a
Divine
Warrant
,
as
you
have
heard
,
and
therefore
you
cannot
be
excused
from
the
Performance
of
it
.
In
the
next
place
,
this
Doctrin
doth
more
nearly
concern
the
Persons
who
are
in
Place
and
Dignity
.
They
should
be
Instructed
from
what
I
have
tender'd
,
First
,
To
acknowledge
their
Original
and
Founder
,
the
God
of
Gods
,
the
Absolute
Lord
and
Sovereign
Controller
of
the
World
.
Let
not
their
Title
,
though
it
be
Great
and
Honourable
,
make
them
forget
that
there
is
a
GOD
who
Ruleth
in
the
Earth
,
and
that
all
Earthly
Gods
must
do
Obeisance
and
Homage
to
him
.
He
is
to
be
feared
above
all
Gods
,
Psal.
xcvi
.
4.
The
contrary
Temper
and
Practice
have
prevailed
too
much
in
the
World
,
of
which
we
have
abundant
Instances
:
The
first
Gods
among
the
Heathens
were
Kings
,
and
Princes
,
and
Great
Men.
Nimrod
,
the
first
Monarch
and
Sovereign
,
was
the
first
that
was
Deified
among
them
.
Idolatry
commenced
in
Monarchy
:
The
Greatness
and
Power
of
their
Kings
extorted
Worship
from
their
Subjects
,
who
admired
and
feared
them
:
Lordship
and
Dominion
entailed
Divinity
upon
them
.
It
is
well
known
that
most
of
the
Pagan
Kings
of
old
(
to
make
themselves
more
Venerable
to
their
Subjects
)
used
to
derive
their
Pedigree
from
some
God
,
and
at
last
some
of
them
would
needs
be
taken
for
Real
Gods
.
Thus
Alexander
the
Great
,
and
some
of
the
Roman
●mperors
would
have
Altars
and
Images
Consecrated
to
them
.
Iulius
Cesar
began
it
,
and
after
him
the
Worst
and
Vilest
Emperors
affected
Divine
Honour
,
as
Nero
,
Caligula
,
Domitian
,
and
others
,
and
would
publickly
be
stiled
[
*
](A38031-e9930-b)
*
Etiam
Principibus
&
Regibus
;
non
ut
magnis
&
electis
viris
(
sicut
fas
est
)
sed
ut
Diis
adulatio
falsa
blanditur
.
Minut
▪
E●lix
.
Gods
.
The
Iewish
Rabble
applauding
King
Herod
,
cried
out
,
The
voice
of
God
.
So
Tacitus
tell
us
of
Nero
,
and
Suetonius
of
Claudi●s
,
that
their
Voices
were
said
to
be
Celestial
and
Divine
.
Iulian
joined
the
Effigies
of
the
Heathen
Gods
with
his
own
Statues
,
that
they
might
pay
Reverence
to
the
Gods
and
Him
together
.
Our
Lord
God
the
Pope
hath
been
a
Compliment
sometimes
to
the
Bishop
of
Rome
.
And
you
may
read
in
the
Second
Councel
of
Lateran
,
that
he
is
stiled
another
God
on
Earth
.
But
this
Language
is
unsufferable
:
Though
the
Higher
Powers
are
Gods
,
yet
they
are
to
remember
that
they
must
not
Prophanely
Usurp
that
Title
:
They
are
to
consider
that
there
is
a
God
above
them
,
a
Great
and
Mighty
God
,
who
regardeth
not
persons
,
Deut.
x.
17.
He
is
Independent
and
Uncontrollable
,
and
none
else
is
:
They
abuse
their
Reason
,
and
mistake
their
Office
,
if
they
imagine
themselves
to
be
Gods
in
that
sense
.
It
was
a
very
Notable
Saying
of
King
Henry
VIII
.
who
,
at
Sir
Thomas
More
's
first
coming
to
his
Service
at
Court
,
gave
him
this
Godly
Lesson
,
First
look
unto
God
,
and
then
after
that
unto
me
:
An
Advice
well
becoming
a
Prince
,
and
which
shews
that
he
had
some
Sense
of
that
Great
Truth
which
I
am
now
pressing
,
That
[
*
](A38031-e10160-b)
*
Reges
in
ip●os
imperium
est
Jovis
.
Sen.
Trag.
the
Great
God
of
Heaven
is
above
all
the
Gods
and
Kings
of
the
Earth
:
That
[
†
](A38031-e10180-b)
†
Omne
s●b
●egno
gr●viore
regnum
●st
.
la●●
there
is
a
Greater
King
whom
all
Kings
are
under
;
Therefore
they
are
to
stand
in
Awe
of
him
,
and
be
affraid
of
Offending
him
,
and
Rebelling
against
him
;
for
there
are
Rebellious
Rulers
as
well
as
Subjects
,
Isai.
i.
23.
Thy
Princes
are
rebellious
,
viz.
against
the
King
of
Kings
.
Secondly
,
They
may
be
reminded
from
the
Premises
not
only
to
acknowledge
God's
Sovereignty
,
but
to
expect
his
Blessing
and
Protection
.
If
by
Devout
Prayers
they
Address
themselves
to
him
,
he
will
assuredly
Inspire
them
with
that
Understanding
and
Wisdom
which
are
proportionable
to
the
Greatness
of
their
Employment
;
he
will
vouchsafe
them
his
Aid
and
Assistance
;
he
will
be
their
Guardian
and
Defender
;
and
those
that
rudely
touch
them
shall
not
do
it
with
Impunity
.
Be
encouraged
hence
against
all
Hardships
and
Oppositions
,
but
rather
let
the
Consideration
of
Difficulties
excite
and
inflame
you
,
and
let
your
Magnanimity
be
as
great
as
your
Danger
.
If
whilst
you
act
for
God
and
Religion
you
suffer
from
the
Tongues
of
Men
,
remember
that
it
is
a
Princely
thing
to
do
well
,
and
hear
ill
;
and
resolve
to
bear
Reproach
with
as
much
Content
as
some
Men
their
Praises
and
Applause
.
Moving
in
so
great
a
Sphere
,
and
with
such
a
Lustre
and
Influence
,
it
is
no
wonder
that
you
raise
many
Envious
Exhalations
,
which
cast
a
Cloud
upon
you
,
and
labour
to
Obscure
your
Name
.
David
had
his
Shimei
;
Governors
have
their
Railers
and
Detractors
.
Some
observe
Failings
and
Declensions
in
the
Heavenly
Bodies
:
The
Fixed
Stars
twinkle
and
nod
sometimes
,
or
the
Silly
People
think
they
do
so
,
and
will
not
be
perswaded
to
the
contrary
.
[
*
](A38031-e10280-b)
*
1.
Cor.
ix
26.
Necessity
is
laid
upon
me
,
saith
St.
Paul
,
and
woe
unto
me
if
I
preach
not
the
Gospel
;
and
yet
●oe
unto
us
if
we
do
,
for
it
is
certain
that
some
will
mistake
us
,
and
censure
us
.
You
may
as
easily
and
as
truly
apply
it
to
the
Civil
Magistrates
discharge
of
their
Office
:
That
they
govern
well
is
necessary
and
indispensable
;
but
whilst
they
do
so
,
they
must
look
for
Reproaches
and
Affronts
,
they
must
provide
to
suffer
,
for
they
know
not
how
Unkind
the
World
may
be
to
them
,
and
what
Outrages
they
will
commit
upon
them
.
We
read
that
the
Roman
Commonwealth
prov'd
Ungrateful
to
the
Friends
and
Patriots
of
their
Country
,
the
very
Restorers
and
Preservers
of
their
Welfare
,
as
Camillus
,
Publius
,
Cornelius
,
Scipio
,
and
others
.
We
are
told
how
Unhandsomly
the
Athenian
Republick
dealt
with
Themistocles
and
Aristides
,
Pericles
and
Phocion
,
and
others
.
Merit
was
a
way
to
Ruin
and
Banishment
;
and
the
Ostracism
let
them
understand
that
a
Publick
Person
must
not
Deserve
too
well
.
But
this
may
encourage
and
animate
all
great
Rulers
and
Governours
who
discharge
a
good
Conscience
,
that
Heaven
hath
a
special
Regard
and
Eye
to
them
,
and
will
certainly
Recompence
them
for
the
hard
Usage
and
ill
Returns
they
meet
with
.
Thirdly
,
Since
they
are
Gods
,
and
appointed
by
the
Almighty
,
they
ought
to
think
themselves
charg'd
with
a
great
Necessity
of
Living
and
Acting
well
.
They
are
set
in
an
Eminent
Place
,
and
all
Men
stand
gazing
at
them
.
Rulers
that
are
Vitious
,
like
Vzziah
,
carry
their
[
*
](A38031-e10440-b)
*
2
Chron.
xxvi
.
19.
Leprosy
in
their
Foreheads
,
their
Crimes
are
exposed
to
every
ones
View
,
and
it
is
a
wonder
if
some
do
not
Imitate
them
;
as
Men
usually
do
the
Actions
,
and
even
the
Imperfections
of
their
Superiors
.
Their
Care
then
must
be
to
Cherish
Vertue
in
themselves
,
and
to
Patronize
it
in
others
,
both
by
their
Authority
and
Example
.
The
Interest
of
Religion
and
of
the
Church
(
among
other
Matters
,
yea
and
above
them
)
is
their
Province
:
Of
the
Church
,
I
say
,
for
which
the
World
was
chiefly
made
,
and
Commonwealths
first
Instituted
,
and
Civil
Societies
have
ever
since
been
maintained
.
Be
perswaded
that
the
promoting
of
Religion
and
God's
Honour
is
the
proper
Task
of
the
Magistrate
,
as
well
as
the
Minister
.
And
now
especially
,
in
a
declining
Age
,
when
Religion
is
rendred
Ridiculous
,
and
Vertue
is
grown
Unfashionable
,
and
a
Strict
and
Circumspect
Walking
is
counted
too
Demure
:
Now
,
(
I
say
)
you
are
more
especially
oblig'd
to
Befriend
the
Cause
of
Religion
,
and
to
take
her
part
when
she
hath
so
many
Enemies
and
Opposers
.
This
is
that
which
will
administer
the
most
Comfortable
Reflections
to
you
when
you
come
to
leave
the
World
:
For
he
that
saith
,
Ye
are
Gods
,
saith
likewise
,
That
ye
shall
die
.
And
this
Conducts
me
to
the
Second
General
Part
of
the
Text
,
of
which
I
will
speak
but
a
few
words
,
and
so
put
a
Period
to
my
Discourse
.
After
the
Honourable
Concession
follows
a
Peremptory
Correction
.
I
have
already
considered
the
Dignity
and
Prerogative
of
the
Magistrates
Office
;
I
am
now
to
Conclude
with
the
Infirmity
of
their
Persons
,
their
Obnoxiousness
to
Death
and
Dissolution
,
Ye
shall
die
like
Men
,
and
fall
like
one
of
the
Princes
.
It
is
supposed
in
these
words
that
they
must
die
as
to
their
Place
and
Office
;
And
then
what
Anguish
and
Regret
must
needs
overwhelm
their
Minds
,
when
they
look
back
on
any
of
those
Unlawful
and
Unjust
things
which
were
done
by
them
?
A
Magistrate
that
hath
any
Sense
of
the
High
Character
he
bears
,
knows
this
,
That
he
hath
an
Account
to
make
to
Himself
when
he
leaves
his
Place
:
And
how
Dismal
and
Deplorable
will
it
be
,
if
upon
recounting
his
past
Carriage
he
be
forced
to
say
of
himself
as
the
Historian
of
Caligula
[
*
](A38031-e10650-b)
*
Hactenus
quasi
de
Principe
,
reliqua
u●
de
Monst●o
n●r●
.
●anda
sunt
.
Sueton.
Tho'
some
things
were
done
by
me
which
were
not
unbecoming
a
Man
in
Place
,
yet
for
the
most
part
my
Behaviour
was
more
like
that
of
a
Monster
,
than
of
a
Magistrate
.
With
what
Terrors
will
such
a
Person
be
filled
,
when
he
considers
that
he
is
in
part
Guilty
of
all
the
Debauchery
and
Prophaneness
,
all
the
Disorders
and
Enormities
which
he
might
and
ought
to
have
prevented
,
but
did
not
?
This
is
a
thing
which
deserves
your
most
serious
Thoughts
.
Again
,
this
Clause
may
be
look'd
upon
as
a
Threatning
for
the
Abuse
of
their
Places
;
They
shall
die
,
they
shall
not
go
Unpunish'd
here
and
hereafter
,
if
they
Discharge
not
their
Publick
Trust
with
Sincerity
and
Faitfulness
.
They
shall
not
only
die
as
Men
(
as
you
shall
hear
in
the
next
Particular
)
but
as
Offenders
.
Death
shall
transmit
them
to
an
Impartial
and
Severe
Judgment
.
Magistrates
and
Ministers
of
Justice
,
who
sit
on
the
Bench
and
Judge
others
,
must
appear
themselves
before
the
Last
and
Dreadful
Tribunal
,
and
there
render
an
Account
of
their
Behaviour
,
and
Answer
for
all
that
they
have
done
.
Government
and
Great
Offices
will
not
Priviledge
them
from
this
.
The
Title
of
Gods
will
not
avail
them
,
but
will
rather
aggravate
and
inhanse
their
Misery
;
for
how
intolerable
will
it
be
to
enter
into
the
Portion
of
Evil
Demons
and
Damned
Spirits
,
after
they
have
born
the
Name
of
Gods
here
upon
Earth
?
Lastly
,
To
confine
my self
to
the
bare
words
of
the
Text
,
the
Psalmist
here
humbles
the
Magistrate
after
he
had
Exalted
him
;
and
at
the
same
time
he
teaches
him
how
to
Deport
himself
,
whilst
he
is
in
Place
and
Dignity
:
He
must
then
think
of
the
Fate
and
Mortality
which
are
common
to
him
with
the
meanest
Persons
.
It
was
rightly
said
by
[
*
](A38031-e10790-b)
*
Lord
Bacon
.
Essay
19.
One
of
your
Order
,
All
Precepts
concerning
Kings
and
Magistrates
are
in
effect
comprehended
in
these
two
Remembrances
,
Remember
that
you
are
Gods
,
and
Remember
that
you
are
Men
:
The
one
Bridles
their
Will
,
the
other
their
Power
.
The
Text
presents
you
with
both
these
Considerations
;
and
now
I
am
concluding
all
with
the
latter
of
them
,
viz.
the
Memento
that
they
are
Men.
Magistrates
are
of
a
different
Make
and
Composure
:
Look
on
one
side
,
and
they
are
Gods
;
but
look
on
them
on
the
other
,
and
they
are
Mortal
Men.
Ye
shall
die
like
Men
,
like
Adam
(
so
't
is
according
to
the
Original
)
like
the
First
Parent
of
Mankind
,
and
as
the
whole
Race
of
Adam
ever
since
;
for
ye
are
no
better
than
your
Fathers
.
That
of
Pliny
in
his
Panegyrick
to
Trajan
,
is
almost
the
only
Passage
in
it
that
is
void
of
Flattery
;
[
*
](A38031-e10900-b)
*
Ut
caeterorum
hominum
,
ita
Principum
,
eorum
etiam
qui
Dii
sibi
videntur
,
aevum
omne
&
breve
&
fragile
est
.
Princes
(
saith
he
)
though
they
seem
to
themselves
(
and
others
too
)
to
be
Gods
,
yet
they
are
as
short-liv'd
as
other
Men.
Here
indeed
we
must
be
Plain
with
the
Greatest
Men
;
though
they
are
such
,
yet
Death
will
despoil
them
of
this
Character
,
and
strip
them
of
all
the
Badges
and
Ensigns
of
Authority
,
and
will
make
them
equal
with
others
in
the
Grave
.
This
Part
of
my
Text
puts
me
in
mind
of
two
or
three
remarkable
Passages
that
are
upon
Antient
Record
;
The
Crier
at
Rome
used
to
follow
the
Chariot
of
the
Triumphant
,
and
cry
to
him
after
this
Fashion
,
Remember
that
Thou
art
Mortal
.
Be
mindful
of
this
in
the
midst
of
these
Triumphal
Ovations
,
that
you
must
leave
the
World
,
as
goodly
and
Glorious
as
your
Procession
is
now
.
And
Philip
the
Famous
King
of
Macedon
,
after
a
great
Victory
that
he
had
obtained
over
the
Athenians
,
ordered
a
Youth
to
come
to
him
every
Morning
,
and
to
refresh
his
Memory
after
the
same
manner
,
i.e.
to
tell
him
that
he
was
but
a
Man
.
And
with
Pagan
let
me
mix
Christian
Story
;
The
Grecian
Emperors
on
the
day
of
their
Coronation
,
used
to
have
several
Marble-Stones
of
divers
Colours
presented
to
them
,
to
make
Choice
of
which
sort
of
them
they
thought
fit
to
have
their
Sepulchral
Monuments
made
of
.
So
here
,
by
the
Psalmist
,
the
Magistrates
Dignity
and
Mortality
are
remembred
together
.
Here
is
their
Solemn
Inauguration
,
I
have
said
,
Ye
are
Gods
;
and
then
their
Funerals
,
Ye
shall
die
like
Men.
It
is
good
to
mix
these
together
;
and
accordingly
in
the
midst
of
your
Glories
and
Honours
I
have
presumed
to
remind
you
of
your
Leaving
of
them
.
This
latter
Consideration
,
if
effectually
managed
,
is
able
to
Instruct
you
in
your
Whole
Duty
,
and
the
best
Discharge
of
it
.
For
though
it
is
the
Epicure's
Catch
,
Let
us
eat
and
drink
,
for
to
morrow
we
shall
die
,
yet
Solomon's
Argument
runs
quite
counter
to
it
,
Whatsoever
thy
hand
findeth
to
do
,
do
it
with
thy
might
,
for
there
is
no
work
,
nor
device
,
nor
knowledge
,
nor
wisdom
in
the
grave
whither
thou
goest
,
Eccl.
ix
.
10.
If
it
becomes
an
Emperor
to
die
standing
(
as
one
of
them
said
)
surely
it
will
not
be
Unbecoming
a
Christian
Magistrate
to
do
so
,
I
m●an
,
to
expire
in
the
Faithful
Performance
of
his
Office
,
in
the
actual
doing
of
his
Duty
.
Others
of
a
meaner
Quality
steal
into
their
Coffins
,
and
silently
descend
into
their
Graves
,
and
are
not
much
observed
;
but
you
will
be
watched
when
you
go
off
the
Stage
,
when
you
leave
the
World
,
and
it
will
be
asked
in
the
Neighbourhood
what
you
did
when
you
were
in
it
,
and
how
you
manag'd
your
Stewardship
.
Live
then
so
,
that
when
you
come
to
die
,
you
may
with
Pericles
,
a
Famed
Statesman
of
Athens
,
rejoice
that
no
Citizen
ever
wore
a
Mourning
Habit
on
your
account
.
Live
so
,
that
when
God
shall
remove
you
from
your
Places
by
Death
,
you
may
(
in
another
Sense
than
our
Psalmist
intended
)
die
like
Men
,
Bravely
and
Honourably
,
that
ye
may
fall
like
one
of
the
Princes
,
with
Credit
and
Renown
,
and
that
after
your
Departure
you
may
live
and
flourish
in
the
Memories
and
Hearts
of
all
Good
Men
,
who
will
never
suffer
your
Good
Actions
to
be
Buried
with
you
.
The
Reasons
why
Magistrates
ought
to
be
Exemplary
in
their
Lives
.
A
Sermon
Preach'd
at
the
Election
of
the
Chief
Magistrate
in
a
Corporation
.
EXOD.
XVIII
.
25.
And
Moses
chose
able
Men
out
of
all
Israel
,
and
made
them
Heads
over
the
People
.
WE
find
that
Supremacy
and
Government
have
been
made
matter
of
Chance
with
some
People
;
thus
one
Regilianus
was
promoted
to
Kingship
meerly
because
of
his
Name
.
The
Sidonian
Servants
agreed
among
themselves
to
make
him
King
,
who
the
next
morning
should
first
see
the
Sun
.
Darius's
Horse
made
his
Master
King
of
Persia
by
his
Neighing
.
But
it
is
certain
,
that
so
Great
a
Concern
should
not
depend
upon
meer
Casualty
,
but
ought
to
be
determined
with
the
most
serious
Deliberation
imaginable
.
And
so
as
for
Subordinate
Rulers
and
Governors
,
the
Designation
of
them
ought
not
to
be
Accidental
and
Fortuitous
,
but
is
to
be
managed
with
Consultation
and
Choice
;
for
every
one
is
not
fit
for
such
a
Place
,
every
one
is
not
duly
Capacitated
and
Qualified
for
a
Publick
Office
and
Trust.
This
is
the
first
thing
we
take
notice
of
here
,
That
Moses
chose
Men
out
of
all
Israel
to
be
Heads
and
Rulers
.
And
this
Choice
was
conformable
to
his
Father-in-Law
Iethro's
Advice
,
ver.
21.
Thou
shalt
provide
out
of
all
the
People
able
men
,
such
as
fear
God
,
men
of
Truth
,
hating
Covetousness
;
and
place
such
over
them
to
be
Rulers
.
The
first
and
leading
Qualification
of
an
Able
Magistrate
is
,
That
he
fears
God
.
He
must
be
one
that
is
Eminent
for
Religion
and
Piety
;
which
ought
to
be
seen
and
observed
not
only
in
his
Profession
,
but
Practice
.
Next
,
he
ought
to
be
a
Man
of
Truth
,
i.e.
void
of
all
Dissimulation
and
Hypocrisy
,
one
that
is
Faithful
and
Upright
in
his
Dealings
,
and
therefore
the
Septuagint
render
it
Iust
or
Righteous
.
For
he
is
not
fit
to
be
a
Ruler
whose
Life
is
stained
with
Acts
of
Injustice
and
Dishonesty
.
Moreover
,
none
should
be
preferred
to
Magistracy
and
Government
,
but
such
as
hate
Covetousness
,
such
as
are
of
a
Free
and
Generous
Spirit
,
and
Detest
all
Base
and
Sordid
Actions
,
such
as
Scorn
to
Pervert
Justice
by
taking
of
Gifts
and
Bribes
,
such
as
have
been
taken
notice
of
for
their
great
Inclinations
to
Charity
,
for
their
readiness
to
Relieve
the
Distressed
,
and
for
their
Condescending
to
the
Poor
and
Needy
,
thereby
shewing
that
they
hate
Pride
and
Haughtiness
,
which
gives
an
Account
of
the
Seventy's
[
*
](A38031-e11490-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Version
,
or
Gloss
rather
.
These
are
the
Qualifications
of
a
Magistrate
;
but
the
First
of
them
is
the
Chief
,
and
governs
the
rest
.
He
that
fears
God
will
approve
himself
to
be
a
Man
of
Truth
and
Sincerity
,
Faithfulness
and
Uprightness
.
Religion
and
Piety
will
make
him
Just
and
Honest
towards
Men
:
These
will
inspire
him
with
Charity
,
Generosity
and
Condescention
,
and
will
not
suffer
him
to
pervert
Judgment
and
Justice
.
In
short
,
the
Fear
of
God
will
make
him
Eminent
in
his
Life
and
Actions
,
singular
for
Vertue
and
Goodness
,
and
cause
him
to
do
all
things
worthily
,
and
as
becomes
a
Migistrate
.
This
is
the
Character
which
Rulers
must
bear
,
according
to
Iethro's
Advice
to
Moses
:
And
the
Text
acquaints
us
that
this
latter
made
his
choice
agreeably
to
it
,
for
he
chose
able
Men
out
of
all
Israel
,
and
made
them
Heads
over
the
People
,
and
Rulers
of
thousands
,
&c.
that
is
,
he
conveniently
placed
them
in
several
Quarters
,
to
decide
Controversies
among
the
People
,
to
distribute
Justice
,
to
give
every
one
their
Right
,
to
take
care
of
the
Publick
Welfare
,
and
to
discharge
all
the
Parts
of
a
Good
Magistrate
.
The
General
Proposition
then
which
I
will
entertain
you
with
at
present
,
is
this
,
That
a
Ruler
must
be
a
Man
of
an
exemplary
Life
and
Conversation
;
he
being
placed
above
others
,
must
Excel
them
in
the
Eminency
of
his
Deportment
and
Actions
.
This
is
clear
from
the
Choice
which
is
here
made
,
and
from
the
Character
which
is
here
given
.
There
is
a
great
deal
more
requir'd
in
a
Governor
,
than
in
an
Inferior
Person
.
He
may
be
Good
in
a
low
and
mean
Place
,
who
can
scarcely
be
reckoned
so
in
a
high
one
:
So
that
it
may
be
said
of
such
a
one
,
after
he
is
advanc'd
to
Government
,
as
Tacitus
said
of
Galba
,
[
*
](A38031-e11590-b)
*
Omnium
consensu
cap●x
imperii
,
nisi
imper●sset
.
He
might
have
been
thought
by
all
Men
to
be
capable
of
Ruling
,
if
he
had
not
actually
been
prefer'd
to
that
Station
.
For
this
is
unquestionable
,
That
that
Person
may
make
a
tolerably
Good
Subject
or
Citizen
,
who
yet
may
not
be
fit
to
be
a
Chief
Governor
:
The
Reason
is
,
because
such
a
one
must
Surpass
others
;
wherefore
what
is
sufficient
and
fitting
in
the
former
,
is
not
so
in
the
latter
.
It
was
one
of
the
Laws
of
the
Twelve
Tables
among
the
Romans
,
That
[
†
](A38031-e11620-b)
†
Is
ordo
vitio
vacato
;
cae●●ris
specimen
esto
.
Ci●
.
de
Leg.
l.
3.
the
Order
of
the
Senators
should
be
free
from
Vice
,
and
be
an
Example
to
others
.
The
same
may
be
pronounced
in
General
concerning
the
high
Degree
and
Order
of
Magistracy
;
It
must
not
be
spotted
with
the
common
Defilements
of
the
World
,
it
ought
to
be
a
Pattern
to
the
rest
of
Mankind
.
It
is
required
of
Superiors
and
Rulers
,
that
they
be
as
Noted
for
their
Moral
and
Divine
Excellencies
,
as
for
their
Authority
and
Dignity
.
They
must
strive
to
outshine
others
in
Vertue
and
Goodness
,
and
to
be
really
the
Best
Men
in
the
place
they
live
in
.
The
Reasonableness
of
which
will
appear
from
the
Consideration
of
these
following
Particulars
;
First
,
A
Magistrate
is
oblig'd
to
be
Exemplary
in
his
Life
,
because
so
great
numbers
of
Men
have
their
Eyes
fixed
upon
him
;
and
that
,
1.
To
find
Fault
with
him
;
2.
To
Imitate
him
,
and
do
as
he
doth
.
I
begin
with
the
first
:
Mens
Eyes
are
fixed
upon
you
that
are
Magistrates
,
to
see
what
Faults
they
can
find
in
you
,
to
discover
your
Imperfections
and
Miscarriages
.
The
Great
Luminaries
of
Heaven
are
never
Eclips'd
,
but
we
take
notice
of
them
;
yea
,
some
of
the
Lesser
Lights
and
Petty
Stars
(
which
seem
so
to
us
because
they
are
so
high
)
cannot
withdraw
their
light
,
cannot
be
over-run
with
Scum
,
but
some
Body
will
obsrve
it
.
When
there
was
but
a
Spot
in
I●piter's
Belt
,
the
Vertuoso's
who
were
enclin'd
to
Astronomy
,
presently
found
it
out
:
Nay
,
it
seems
they
found
it
out
before
there
was
any
such
thing
;
for
a
[
*
](A38031-e11700-b)
*
Philos.
Trans●ct
.
while
after
they
retracted
their
Observation
,
and
acknowledg'd
it
to
be
a
Mistake
.
The
Application
of
this
is
very
profitable
;
You
that
are
Governors
,
that
act
in
a
Sphere
above
othes
,
that
are
in
comparison
of
the
meaner
People
,
Heavenly
Bodies
,
Eminent
Lights
placed
on
high
,
you
will
be
taken
notice
of
when
your
Lives
are
blemish'd
with
Vice
,
and
spotted
with
foul
Misdeeds
.
Yea
,
sometimes
there
will
be
those
that
will
pretend
to
espy
Faults
,
whether
there
be
any
or
no.
Plutarch
speaks
well
,
[
†
](A38031-e11730-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Vices
of
Great
Men
(
saith
he
)
cannot
be
conceal'd
:
Their
Crimes
are
Perspicuous
as
well
as
Themselves
.
Even
the
least
Offences
of
Eminent
Persons
are
as
it
were
Calumniated
,
and
made
greater
than
they
are
.
And
he
goes
on
to
shew
that
the
Particular
Failings
of
Men
in
Place
are
objected
to
them
,
as
Cimox's
Drinking
,
Scipio's
Sleeping
,
Lucullus's
Costly
Suppers
.
The
same
Author
hath
these
Excellent
Words
in
another
Treatise
,
[
‖
](A38031-e11800-b)
‖
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Vit.
O●at●r
.
Little
Transgressions
,
when
seen
in
Princes
and
Governors
Lives
,
are
accounted
Great
,
because
of
that
Opinion
which
the
Vulgar
have
of
Magistracy
and
Authority
,
viz.
That
it
is
a
Great
thing
,
and
ought
to
be
exempted
from
all
Error
and
Vice
.
So
another
tells
us
,
That
[
*
](A38031-e11840-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Eu●ipid
.
all
Men
pry
into
the
Faults
of
Princes
,
and
acquaint
themselves
with
their
Miscarriages
.
It
was
freely
spoken
by
Seneca
to
the
Emperor
Nero
,
[
†
](A38031-e11880-b)
†
Tibi
non
magis
quam
Soli
latere
contigit
,
&c.
〈◊〉
You
can
be
no
more
hid
(
saith
he
)
than
the
Sun
it self
:
You
are
surrounded
with
a
redundant
Blaze
and
Lustre
,
upon
which
every
one
is
continually
gazing
.
Thus
you
see
this
is
a
received
Notion
and
Truth
,
that
all
Men
cast
their
Eyes
upon
Magistrates
,
to
Criticize
upon
their
Actions
:
It
concerns
them
therefore
to
be
very
Exact
and
Circumspect
.
I
may
say
to
them
,
as
Mecoenas
told
the
Emperor
Augustus
,
[
‖
](A38031-e11930-b)
‖
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
D●o
Ca●●
.
Hist.
Rom.
l.
5●
.
You
must
live
as
if
the
whole
World
were
the
Theatre
you
acted
on
;
and
it
is
impossible
that
the
least
Fault
you
commit
can
be
kept
secret
.
All
Men
are
wont
most
readily
to
busy
themselves
about
the
Actions
of
their
Governors
.
Seeing
there
is
so
narrow
a
Watch
upon
you
,
it
cannot
but
excite
you
to
act
warily
and
wisely
.
If
the
Gods
(
for
so
Magistrates
are
call'd
)
offend
and
do
amiss
,
there
are
some
will
scarcely
allow
them
the
Character
of
Men.
Which
Consideration
alone
should
cause
you
to
walk
with
great
Circumspection
,
to
make
streight
Paths
for
your
Feet
,
and
to
lead
very
Exemplary
Lives
.
Again
,
as
some
Persons
fix
their
Eyes
upon
you
to
Espy
your
Failings
,
so
others
do
it
to
Imitate
you
.
And
upon
this
Consideration
also
you
are
engaged
to
be
very
Exact
in
your
Lives
.
The
Ruler's
Example
mightily
influences
on
the
People
:
[
*
](A38031-e11990-b)
*
Q●od
exemplo
●it
,
id
etiam
jure
fieri
putant
.
Cic.
Epist.
3.
lib.
4.
That
is
thought
sufficient
to
legitimate
and
justify
any
Action
.
And
Tully
quotes
Plato
for
this
very
purpose
,
[
†
](A38031-e12030-b)
†
Quales
in
Republica
Principes
ess●nt
,
tales
reliquos
s●l●re
esse
Cive●
.
Such
as
the
Great
Ones
are
,
such
are
those
that
are
under
them
.
A
Good
King
may
see
himself
copied
out
in
his
Subjects
,
and
so
generally
may
an
Evil
one
.
What
manner
of
Man
the
Ruler
of
the
City
is
,
such
are
all
they
that
dwell
therein
,
saith
the
wise
Son
of
Sirach
,
Ecclus.
x.
2.
And
that
of
Philo
the
Iew
,
gives
us
a
brief
Representation
of
this
matter
,
[
‖
](A38031-e12090-b)
‖
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
Vita
Mo●is
.
Those
that
are
Mean
and
Obscure
,
are
very
ambitious
of
Emulating
the
Eminent
.
All
the
Wise
Men
among
the
Pagans
had
this
Apprehension
,
which
I
will
shew
you
in
some
notable
Passages
of
theirs
.
That
is
an
admirable
one
which
I
meet
with
in
Pliny's
Panegyrick
,
[
1
](A38031-e12140-b)
1
Vita
Principis
cens●ra
est
,
eaque
perpetua
:
ad
hanc
dirigin●ur
,
ad
hanc
convertimur
:
nec
tam
Imperio
nobis
opus
est
quam
Exemplo
.
The
Life
of
a
Prince
,
saith
he
,
if
he
be
Vertuous
,
is
a
perpetual
curb
to
Vice
.
Men
turn
to
this
,
and
are
directed
by
it
,
and
it
is
not
so
much
his
Command
as
his
Example
that
they
are
led
by
.
Herodian
,
speaking
of
the
Emperor
Antoninus
,
tells
us
,
That
[
2
](A38031-e12180-b)
2
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lib.
1.
Subjects
and
Inferiors
are
always
wont
to
live
in
a
zealous
Affectation
of
their
Governors
Opinions
and
Sentiments
.
[
3
](A38031-e12210-b)
3
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
Generality
of
Men
,
saith
Isocrates
,
are
wont
to
square
their
Lives
and
Manners
according
to
what
they
behold
in
their
Superiors
.
Such
another
saying
is
that
of
Xenophon
,
[
4
](A38031-e12250-b)
4
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyr.
Inst.
l.
8.
As
those
are
that
Rule
,
such
for
the
most
part
are
those
who
are
under
their
Rule
.
[
5
](A38031-e12270-b)
5
〈…〉
l.
3.
c.
20.
It
was
long
since
observ'd
concerning
the
Ethiopians
,
who
are
Men
of
a
big
size
,
that
they
always
chose
him
to
be
their
King
who
was
the
biggest
Man
among
them
.
They
would
have
a
King
like
themselves
:
And
so
it
is
as
usual
for
Subjects
to
make
themselves
like
their
King
:
They
count
it
honourable
to
do
any
thing
that
he
doth
.
Let
me
represent
this
to
you
in
some
few
Particulars
,
The
Sicilian
Tyrant
,
Dionysius
,
being
Purblind
,
thereupon
all
his
Servants
feign'd
an
Imperfection
of
Sight
,
and
when
they
were
in
his
Presence
,
stumbled
as
they
went
:
Yea
,
the
very
Waiters
and
Attendants
at
his
Table
made
as
if
they
could
not
well
see
the
Dishes
and
Chargers
,
saith
[
*
](A38031-e12320-b)
*
Deipnosoph
.
l.
4.
Athenaeus
,
that
they
might
seem
to
be
as
Short-sighted
as
their
Master
.
The
Courtiers
of
King
Alexander
the
Great
counterfeited
wry
Necks
,
because
their
Sovereign
bore
his
Head
a
little
sideling
.
Diodorus
the
Sicilian
relates
of
the
Ethiopians
of
old
,
that
if
their
King
was
Lame
,
or
Halted
,
or
was
disabled
in
any
part
of
his
Body
,
his
Courtiers
presently
disabled
the
same
Part
or
Member
.
And
[
†
](A38031-e12380-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Geograph
.
l.
17.
Strabo
confirms
this
in
express
Words
.
And
as
it
is
thus
in
respect
of
Bodily
Infirmities
and
Blemishes
,
so
it
happens
likewise
in
regard
of
all
other
things
that
come
under
Imitation
.
When
Iulius
Cesar
pretended
to
be
a
Skilful
Mason
and
Engineer
,
there
were
great
numbers
that
were
ambitious
to
Excel
that
way
.
Our
King
Edward
the
Third
being
a
Valiant
Prince
,
and
delighting
in
Arms
,
we
read
that
Martial
Men
were
very
numerous
,
and
that
they
endeavoured
to
exceed
one
another
in
Warlike
Enterprizes
.
The
very
Fashions
or
Recreations
of
Great
Ones
have
been
greedily
imbraced
by
the
People
.
All
the
Italian
Ladies
affected
an
Amber-colour'd
Hair
when
Poppaea's
(
which
was
of
that
Colour
)
was
so
admired
by
Nero
,
and
extoll'd
by
him
in
Songs
and
Catches
;
then
they
all
strove
to
dye
their
Locks
of
that
hew
.
The
Roman
Historians
acquaint
us
,
that
Augustus
Cesar
loved
Poetry
,
and
accordingly
every
one
gave
his
mind
to
Versifying
in
his
days
.
When
Nero
play'd
on
his
Instrument
up
and
down
the
great
Towns
,
Minstrels
and
Fidlers
were
all
in
Fashion
.
When
Commodus
the
Emperor
turn'd
Fencer
and
Gladiator
,
that
Exercise
grew
to
be
the
Mode
.
But
I
will
shew
you
that
as
to
all
Moral
Actions
chiefly
,
i.e.
all
Vices
and
Vertues
,
a
Magistrates
Example
is
of
wonderful
Influence
.
These
two
things
then
I
will
particularly
enlarge
upon
,
First
,
That
if
a
Ruler
be
Vitious
and
Wicked
,
the
People
will
follow
his
Steps
:
And
,
Secondly
,
(
on
the
contrary
)
If
the
Ruler
be
a
Man
of
Vertue
and
Singular
Worth
,
they
will
Imitate
him
in
that
.
First
,
I
say
,
if
the
Ruler
be
Vitious
,
the
People
will
follow
his
Vices
.
Abimelech
having
Usurp'd
the
Iewish
Government
,
had
a
Party
that
stuck
to
him
,
and
follow'd
him
in
all
his
Wild
and
Outragious
Actions
,
by
vertue
of
those
Charming
Words
,
What
ye
have
seen
me
do
,
make
haste
,
and
do
as
I
have
done
,
Iudg.
ix
.
48.
When
Ieroboam
set
up
Golden
Calves
,
his
Subjects
soon
fell
down
and
Worship'd
them
;
for
what
Religion
the
King
was
of
,
that
they
would
be
of
too
.
It
is
Recorded
of
Vriah
the
Priest
,
That
he
did
according
to
all
that
King
Ahaz
commanded
him
,
2
Kings
xvi
.
16.
If
he
disputed
not
the
Lawfulness
of
any
thing
the
King
said
,
it
is
not
to
be
questioned
but
that
he
Imitated
what
he
did
.
There
are
such
People
in
all
Ages
;
they
follow
the
Prince
even
in
his
very
Vices
and
Impieties
.
This
was
observ'd
by
one
that
was
a
King
himself
,
Prov.
xxix
.
12.
If
a
Ruler
hearkens
to
lyes
,
all
his
Servants
are
wicked
,
they
will
lye
too
;
and
whatever
other
Vices
he
is
guilty
of
,
they
will
certainly
imitate
him
.
Iustin
the
Historian
hath
these
Remarkable
Words
,
speaking
of
one
of
the
Ptolomee's
,
King
of
Egypt
,
[
*
](A38031-e12670-b)
*
Luxuriae
se
t●adiderat
,
Regisque
mores
omni●
se●uta
regia
.
I●aque
non
amici
tantum
p●aefectique
verum
etiam
omnis
exerci●us
,
&c.
He
gave
himself
up
to
Riot
and
Luxury
,
and
then
all
his
Court
did
so
too
:
Wherefore
not
only
his
Friends
and
Favourites
,
his
Great
Captains
and
Commanders
,
but
all
his
Army
addicted
themselves
to
Idleness
and
Debauchery
.
There
was
an
Universal
Licentiousness
among
all
those
that
observ'd
the
King's
Behaviour
.
It
was
his
Example
that
Debauch'd
them
:
By
minding
what
he
did
,
they
all
became
Loofe
and
Extravagant
,
Wanton
and
Effeminate
.
And
[
†
](A38031-e12690-b)
†
Lib.
36.
Livy
observes
the
very
same
of
Antiochus
King
of
Syria
,
and
so
doth
[
*
](A38031-e12730-b)
*
Antiochi
coecam
&
amentem
luxuriam
exercitus
imitatus
.
Lib.
9.
c.
1.
Valerius
Maximus
;
His
whole
Army
,
saith
he
,
follow'd
him
in
his
Blind
and
Sottish
way
of
Living
.
Alexander
the
Great
's
Excessive
Intemperance
made
that
Vice
receiv'd
in
all
Greece
;
Tippling
became
the
Fashion
of
the
Country
;
to
be
a
Grecian
and
a
Drunkard
were
all
one
.
When
Pope
Leo
liv'd
,
who
lov'd
the
Stage
and
Actors
,
all
Rome
swarm'd
with
Mimicks
and
Players
.
I
might
mention
several
other
Instances
to
prove
how
prone
Men
are
to
imitate
the
Failings
and
Defects
of
their
Superiors
.
Gregory
Nazianzen
,
in
the
Oration
which
he
made
at
the
Funeral
of
Basil
the
Great
,
acquaints
us
that
some
Persons
affected
even
the
Infirmities
of
that
Great
Man
,
thinking
that
those
had
some
worth
in
them
,
or
at
least
that
they
were
wholly
to
be
excused
because
they
were
found
in
him
.
Nay
,
the
Imitation
of
Superiors
went
further
yet
,
for
we
are
told
that
when
the
Emperor
Otho
kill'd
himself
,
many
of
his
Subjects
dispatch'd
themselves
out
of
Compassion
and
Kindness
to
him
.
They
would
Imitate
their
Prince
not
only
living
but
dying
.
And
thus
you
see
how
Reasonable
it
is
(
which
is
the
thing
I
am
urging
)
that
Magistrates
and
Rulers
should
behave
themselves
in
a
very
exact
manner
.
To
prosecute
this
yet
farther
,
I
will
shew
you
that
when
Magistrates
are
Vitious
and
Wicked
,
there
is
,
1st
.
danger
of
a
greater
Contagion
;
2dly
.
Of
an
heavier
Punishment
than
ordinary
.
That
there
is
a
Contagion
I
have
proved
already
;
but
it
is
as
easy
to
prove
that
this
is
propagated
by
Magistrates
more
than
by
any
other
sort
of
Men.
The
Sins
of
Private
Men
,
and
such
as
are
in
a
mean
and
ordinary
Condition
,
Infect
those
only
who
immediately
converse
with
them
;
but
when
Great
and
Eminent
Persons
Sin
,
they
must
needs
scatter
the
Infection
to
a
very
wide
Circumference
,
because
they
are
known
to
all
,
and
their
Crimes
become
Catholick
.
It
was
Excellently
said
of
Tully
,
[
*
](A38031-e12940-b)
*
Pernisiosius
de
Repub.
merentur
vitiosi
Principe●
,
quod
non
solum
vitia
concipiunt
ipsi
,
sed
ea
infundun●
in
civitatem
▪
neque
solum
obsunt
quod
illi
ipsi
corrumpuntur
,
sed
etiam
quod
corrumpunt
,
plusque
exemplo
quam
peccato
nocent
.
Lib.
3
,
de
Legib.
Vitious
Rulers
deserve
worse
of
the
Commonwealth
than
others
,
because
they
not
only
themselves
conceive
Vices
,
but
infuse
them
into
the
Commonalty
;
They
are
hurtful
to
the
Publick
not
only
because
they
themselves
are
Corrupted
,
but
also
because
they
Corrupt
others
,
and
do
more
harm
by
their
Example
,
than
by
the
Fault
it self
.
Why
?
Because
their
Example
is
enough
to
make
Error
Authentick
,
and
their
single
Practice
is
able
to
justifie
a
Crime
:
for
meaner
Persons
think
it
cannot
but
be
Vertuous
to
Imitate
them
,
and
they
conclude
that
to
be
Good
which
they
see
them
do
.
Plutarch
said
rightly
,
[
*
](A38031-e12980-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
When
Wickedness
is
added
to
Power
,
Madness
is
added
to
the
Motions
of
the
Soul
;
for
Wickedness
receiving
a
quick
Course
from
Power
and
Authority
,
drives
forth
the
Affections
into
Act
;
Anger
passes
into
Slaughter
,
Lust
into
Adultery
,
Covetousness
into
Oppression
.
But
this
is
not
all
,
Authority
makes
others
worse
,
as
well
as
themselves
;
for
the
Multitude
are
encourag'd
in
their
Vitious
Practices
,
by
observing
the
Faults
of
those
in
Place
;
they
think
they
have
from
their
Example
a
Patent
for
Vice
,
and
a
Protection
for
their
most
Notorious
Crimes
.
[
†
](A38031-e13030-b)
†
Hae●
est
conditio
Principum
ut
quicquid
faciunt
,
praecipere
videantur
.
Quintil
,
8.
Declam
.
The
Actions
of
Governors
pass
for
Edicts
and
Laws
.
Inferior
Persons
stand
waiting
to
see
what
their
Superiors
do
,
and
they
imagine
that
they
cannot
do
amiss
,
as
long
as
they
take
them
for
their
Pattern
.
Thus
we
see
what
Influence
the
Vitious
Behaviour
of
Rulers
hath
:
Their
Faults
are
like
Diseases
which
seize
upon
some
Principal
part
,
and
so
endanger
all
the
rest
.
Upon
this
account
they
must
needs
do
more
harm
than
others
.
In
the
next
place
this
must
be
remembred
,
that
the
Sins
of
Governors
are
not
only
more
than
ordinarily
Infections
,
but
the
Punishments
and
Iudgments
which
attend
them
are
far
heavier
than
those
which
befal
Private
Persons
.
God
is
used
to
proportion
Punishment
unto
Sin
;
and
look
where
there
is
an
inequality
of
the
latter
,
there
likewise
is
a
difference
as
to
the
former
.
Now
,
among
other
Circumstances
,
Sin
is
made
Greater
in
respect
of
the
Person
that
commits
it
.
The
Greater
he
is
,
the
more
Heinous
and
Scandalous
is
his
Fault
.
Nathan
in
his
Impeachment
of
David
lets
him
know
that
he
had
given
great
occasion
to
the
Enemies
of
the
Lord
to
blaspheme
,
2
Sam.
xii
.
14.
And
without
doubt
he
gave
great
occasion
of
Offence
to
others
(
even
the
Friends
of
God
and
of
Religion
:
)
not
only
the
Amorites
but
the
Israelites
might
be
tempted
to
Blaspheme
God's
Name
,
and
to
Practise
Vice
with
great
Freedom
,
when
they
beheld
the
Flagitious
Deeds
which
David
was
Guilty
of
.
A
Magistrate's
Sin
is
Great
,
because
it
is
a
Magistrate's
;
that
very
Consideration
aggravates
it
.
And
thence
we
may
reasonably
infer
,
that
the
Penalty
of
it
shall
be
proportionable
.
Accordingly
the
Sacred
History
informs
us
,
that
generally
such
a
Person
is
doubly
Punish'd
,
namely
in
himself
and
in
others
.
Pharaoh
was
not
only
personally
Plagued
,
but
all
his
People
suffer'd
for
his
sake
.
David
numbred
the
People
,
and
thereby
derived
upon
himself
the
Wrath
of
God
,
and
upon
them
likewise
a
very
terrible
Infliction
.
King
Hezekiah
brought
Vengeance
on
himself
and
his
Subjects
,
by
his
evil
Demeanor
.
The
Text
saith
expresly
(
2
Chron.
xxxii
.
25.
)
That
Hezekiah
rendred
not
again
according
to
the
Benefit
done
unto
him
;
for
his
heart
was
lifted
up
:
therefore
there
was
Wrath
upon
him
,
and
upon
Iudah
and
Israel
.
These
suffer'd
for
what
he
did
.
The
Confusion
of
Egypt
was
the
attendant
of
the
foolishness
(
i.e.
the
Sinfulness
)
of
their
Princes
,
Isa.
xix
.
11.
And
you
may
hear
God
speaking
thus
in
Zech.
x.
3.
Mine
anger
was
kindled
against
the
Shepherds
,
and
I
punish'd
the
Goats
,
i.e.
God
punish'd
both
Rulers
and
People
,
but
these
for
the
sake
of
them
.
Yea
,
a
Nation
is
sometimes
punish'd
because
of
a
Wicked
King
,
even
when
he
is
dead
,
as
appears
from
Ier.
xv
.
4.
Israel
was
Plagued
for
Manasses's
Sins
,
after
he
had
left
the
World
.
So
Pernicious
and
Destructive
are
the
Miscarriages
of
Superiors
.
The
Community
is
endamag'd
by
their
Disorders
.
Their
Follies
bring
down
Judgments
on
a
whole
Nation
.
All
the
Members
suffer
for
what
the
Head
doth
.
And
this
happens
so
from
the
Nature
of
the
thing
it self
,
as
well
as
by
the
just
Judgment
of
God
.
By
Sardanapalus's
Luxury
the
Assyrian
Monarchy
was
removed
to
the
Medes
.
By
Xerxes's
Riot
and
Prodigality
the
Persian
Empire
was
Ruin'd
.
And
many
other
Instances
there
are
of
the
like
Nature
.
From
whence
you
may
gather
how
Reasonable
it
is
that
a
Ruler
should
endeavour
to
be
free
from
Vice
,
and
to
lead
a
very
Religious
and
Pious
Life
:
For
if
he
doth
otherwise
,
the
People
stand
ready
to
follow
his
Steps
,
and
so
there
will
be
an
Universal
Corruption
,
and
the
Judgments
of
God
will
overtake
both
Rulers
and
People
.
But
,
Secondly
,
Those
in
High
Places
are
engag'd
to
be
Exemplary
in
their
Lives
,
and
to
shew
forth
all
Vertues
and
Graces
,
because
when
Men
behold
these
in
them
,
they
are
enclined
to
Imitate
them
.
I
have
shew'd
before
that
they
are
apt
to
resemble
them
in
their
Vitious
Practices
:
Now
I
will
briefly
let
you
see
,
that
if
they
have
Examples
of
another
Nature
set
before
them
,
they
will
be
enclined
to
follow
them
.
As
there
is
no
Evil
so
Pernicious
as
a
Wicked
Ruler
,
because
(
as
I
have
shew'd
under
the
foregoing
Head
)
his
Personal
Faults
soon
become
National
,
and
his
worst
Actions
are
drawn
into
Example
,
so
there
is
no
Good
in
the
World
so
Universally
Beneficial
as
a
Godly
Ruler
,
because
most
Men
will
be
moved
to
Transcribe
his
Good
and
Vertuous
Actions
,
and
so
there
will
be
an
effectual
and
speedy
Reformation
of
the
Publick
.
There
are
Examples
in
Holy
Scripture
which
might
be
produced
here
:
For
as
Ieroboam
,
a
Bad
King
,
corrupted
the
People
by
his
Evil
Life
as
well
as
Laws
,
and
thereby
made
all
Israel
sin
,
so
we
read
that
David
,
Asa
,
Iosiah
,
Hezekiah
,
Good
Kings
,
promoted
God's
Worship
and
a
Holy
Life
by
their
own
Practice
.
Plutarch
in
the
Life
of
Alcibiades
,
a
Person
of
Wealth
and
Quality
in
Athens
,
tells
us
how
he
refused
to
learn
to
play
on
the
Flute
,
and
inveigh'd
against
that
Instrument
(
as
it
was
then
in
use
)
whereupon
it
soon
wore
out
of
Fashion
,
and
at
last
was
look'd
upon
as
a
Sordid
and
Unbecoming
sort
of
Diversion
by
the
Athenian
Gentlemen
.
Livy
acquaints
us
that
Romulus
,
who
at
first
was
very
Extravagant
and
Irreligious
,
afterward
grew
Sober
and
Staid
:
And
when
he
did
so
,
all
the
Romans
chang'd
with
him
,
and
became
like
him
.
The
Custom
of
Immoderate
and
Excessive
Attire
,
Feasting
and
Houshold
Stuff
had
prevail'd
long
at
Rome
,
and
could
not
be
Repress'd
by
Laws
;
but
as
soon
as
Vespasian
was
Emperor
,
it
went
off
of
it self
.
Tacitus
observes
the
Cause
of
it
to
be
their
desire
of
Emulating
their
Prince
,
and
conforming
themselves
to
his
Example
.
This
did
more
than
Fear
and
Penalty
.
Herodian
observes
of
Antoninus
,
Surnamed
the
Philosopher
,
that
he
was
the
first
Emperor
that
signally
Establish'd
Wisdom
and
good
Manners
by
his
own
Life
and
Actions
;
whereby
it
came
to
pass
,
that
that
Age
yielded
a
great
Company
of
Wife
and
Grave
Men.
You
may
read
in
a
very
good
Author
,
that
the
Senate
of
Rome's
Acclamation
to
Severus
the
Emperor
was
after
this
manner
,
[
*
](A38031-e13580-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Xiphili●
.
All
Persons
do
all
things
well
,
because
you
Rule
well
.
This
perhaps
may
be
said
in
Flattery
to
that
Prince
,
but
it
is
undoubtedly
true
,
that
if
he
were
a
Good
Ruler
,
the
generality
of
his
Subjects
would
find
the
happy
Influence
of
it
in
the
Goodness
of
their
own
Lives
.
Never
was
there
such
a
Time
of
Converts
,
as
when
Constantine
the
Great
turn'd
Christian
;
and
afterwards
when
he
was
Baptiz'd
,
[
*
](A38031-e13620-b)
*
Nicephor
.
l.
7.
c.
34.
Twelve
thousand
Men
,
besides
Women
and
Children
,
received
the
Christian
Faith
that
Year
,
and
were
admitted
to
Baptism
.
Ammianus
observes
of
the
Emperor
Valentinian
,
that
he
being
a
very
Chast
Prince
both
at
Home
and
Abroad
,
and
giving
way
to
no
Obscene
and
Lascivious
Words
or
Actions
,
This
was
the
Bridle
of
the
Court
,
and
it
prov'd
the
best
way
to
keep
them
in
good
Order
.
To
come
nearer
,
when
King
Lucius
,
a
British
King
,
embraced
the
Faith
of
the
Gospel
,
and
was
Baptiz'd
,
great
numbers
of
his
Subjects
receiv'd
the
same
Faith
,
and
flock'd
to
the
Baptismal
Waters
;
and
so
Paganism
and
Idolatry
decay'd
daily
.
And
afterwards
,
when
Heathenism
return'd
into
this
Land
,
by
the
Invasion
which
the
Saxons
made
,
it
by
degrees
wore
off
again
by
the
powerful
Example
of
their
Kings
:
When
King
Ethelbert
and
King
Sebert
embrac'd
the
Christian
Religion
and
were
Baptiz'd
,
the
Nation
was
in
a
short
time
Christianiz'd
.
Thus
it
is
evident
what
great
Obligations
lie
upon
Rulers
and
Governors
to
be
Good
and
Righteous
;
for
their
Examples
teach
Goodness
most
powerfully
and
effectually
.
There
are
other
Considerations
(
besides
these
which
I
have
mentioned
and
insisted
upon
)
to
convince
you
of
this
Truth
,
That
a
Magistrate
ought
to
be
a
Man
of
an
Exemplary
Life
,
and
to
surpass
others
in
all
laudable
Endowments
and
Actions
.
I
might
mention
this
,
that
he
cannot
with
any
confidence
govern
others
,
unless
he
have
a
Government
over
himself
,
and
looks
narrowly
into
his
own
Life
and
Manners
.
He
cannot
with
Boldness
call
upon
others
to
obey
those
Laws
which
he
breaks
himself
.
One
of
the
Antients
expresses
it
thus
;
[
*
](A38031-e13710-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Plut.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
not
for
him
that
is
falling
,
to
set
others
upright
;
it
is
not
for
him
that
hath
no
command
over
himself
,
to
command
others
.
It
must
be
look'd
to
in
the
first
place
that
the
Rule
be
streight
,
and
lie
right
and
orderly
if
you
intend
to
bring
those
things
to
a
rectitude
which
it
is
applied
to
.
So
must
a
Prince
first
rightly
settle
his
Command
and
Empire
over
himself
,
and
direct
his
own
Manners
in
order
to
a
right
governing
of
others
.
This
latter
cannot
be
done
as
it
should
be
without
the
former
:
Though
it
is
true
it
is
done
after
some
sort
where
the
other
is
wanting
.
Thus
Plutarch
Remarks
of
Sylla
,
that
he
would
be
frequently
prescribing
Laws
to
the
Romans
of
Sobriety
and
Chastity
,
whilst
himself
was
a
Stranger
to
them
both
,
and
indulg'd
himself
in
all
Intemperance
and
Leudness
.
Domitian
made
severe
Laws
against
Adultery
,
whilst
he
lived
in
Incest
with
his
Neece
.
Iustinian
the
Emperor
,
that
caused
the
Imperial
Laws
to
be
compiled
(
the
Rules
of
the
highest
Justice
)
suffer'd
all
sorts
of
Injustice
to
be
unpunish'd
,
●aith
Evagrius
;
though
I
know
others
dissent
from
him
in
this
.
But
most
certainly
,
it
is
with
inward
shame
and
regret
that
any
Ruler
requires
Obedience
to
the
Laws
,
and
yet
is
Lawless
himself
.
He
cannot
do
it
with
a
clear
and
Manlike
Spirit
,
his
Con●cience
must
needs
buffet
him
;
and
if
there
be
any
spark
of
Ingenuity
yet
remaining
,
he
cannot
but
labour
under
great
Unea●ine●s
and
Reluctancy
.
The
next
Consideration
is
this
,
That
Magistrates
are
to
Punish
others
,
and
upon
that
account
are
obliged
to
be
Blameless
and
Upright
themselves
.
It
was
said
of
Cato
the
Censor
,
that
the
Strictness
of
his
own
Life
,
made
him
a
Bold
,
Severe
and
Rigid
Animadverter
on
others
.
And
so
every
Governor
may
with
Confidence
and
Authority
restrain
and
correct
Vice
in
others
,
when
he
permits
▪
it
not
in
himself
.
But
how
can
he
punish
Offences
that
commits
them
?
With
what
Face
can
he
be
actually
Guilty
of
that
which
he
Animadverts
upon
,
and
severely
Chastises
in
others
?
For
this
Reason
a
Ruler
should
be
exceeding
wary
in
his
Life
and
Manners
.
Again
,
by
his
effectual
Influencing
on
others
it
will
come
to
pass
,
that
their
Actions
will
be
interpreted
his
.
Their
Good
Deeds
will
be
reckon'd
so
,
because
they
were
the
Effect
of
his
Authority
.
And
how
joyful
a
Reflection
must
this
needs
be
,
that
the
Vertuous
Acts
of
so
many
Persons
are
esteem'd
as
his
own
?
But
then
on
the
other
side
,
the
Evil
Actions
and
Enormities
of
Men
shall
be
attributed
to
him
,
if
he
made
them
Bad
by
his
Example
.
This
must
needs
lie
very
heavy
on
his
Mind
,
and
therefore
it
follows
hence
,
that
those
who
preside
over
others
are
hugely
concern'd
to
look
to
their
Lives
.
Moreover
,
this
might
be
added
in
the
last
place
,
that
the
Devil
,
the
Malicious
Spirit
of
Darkness
,
chiefly
designs
and
endeavours
the
Corrupting
of
Governors
,
and
those
in
high
Places
.
Fight
neither
against
small
nor
great
,
but
against
the
King
,
against
Rulers
and
Potentates
,
is
the
Maxim
of
that
Infernal
Politician
.
We
read
(
Acts
xiii
.
8.
)
that
Elymas
the
Sorcerer
sought
to
turn
away
Sergius
Paulus
the
Deputy
(
the
Great
Man
of
the
Country
)
from
the
Faith
.
If
he
could
pervert
him
,
he
knew
he
should
gain
others
fast
enough
.
That
which
was
Nero's
Bloody
wish
,
That
all
the
People
of
Rome
had
but
one
Neck
,
that
he
might
cut
it
off
at
one
blow
;
the
same
in
some
kind
is
Satan's
constant
Endeavour
,
viz.
in
the
Person
of
the
Head
and
Governor
to
destroy
all
the
People
,
whilst
by
his
wicked
Example
he
Debauches
all
that
are
under
him
.
A
Magistrate
for
this
reason
ought
to
be
very
observant
of
his
Actions
,
thereby
to
Defeat
and
Baffle
the
Designs
of
the
Prince
of
Darkness
.
These
are
the
Reasons
of
that
Proposition
which
I
founded
on
the
Words
of
the
Text.
Now
I
will
offer
some
seasonable
Inferences
from
what
hath
been
said
.
First
,
Let
those
in
Authority
check
and
reprove
themselves
if
they
find
that
their
Lives
are
Evil
,
and
that
(
instead
of
being
Examples
of
Goodness
and
Holiness
)
they
have
taught
others
by
their
Practice
to
act
Wickedly
and
Prophanely
.
When
it
was
the
Fashion
heretofore
to
make
Gods
,
some
Great
Men
would
needs
Practise
this
upon
themselves
;
and
then
they
thought
they
had
a
Licence
to
do
what
they
pleased
:
And
too
many
,
tho'
not
of
Pagan
Principles
,
are
seen
to
Imitate
them
too
much
,
whilst
being
of
the
number
of
those
whom
the
Scripture
calls
Gods
,
they
take
Liberty
to
act
that
which
is
unworthy
of
Men
:
And
whereas
they
should
Punish
Vice
,
they
are
themselves
Examples
of
it
.
But
this
is
a
very
Gross
and
Abominable
Miscarriage
,
and
therefore
you
that
are
Magistrates
ought
seriously
to
consider
of
it
.
You
must
not
imagine
that
your
Authority
cancels
your
Obligations
to
Vertue
,
and
that
your
Greatness
compounds
for
your
Wickedness
.
Reckon
not
that
you
have
an
Advantage
above
others
to
do
Ill
,
and
go
unpunish'd
.
Think
of
this
,
that
your
Quality
doth
not
Annihilate
or
Extenuate
your
Faults
,
but
hugely
Aggravates
and
Inhanses
them
.
There
is
an
evil
that
I
have
seen
under
the
Sun
,
saith
Solomon
,
an
error
that
proceedeth
from
the
Ruler
;
and
it
is
his
Fault
,
(
as
he
adds
)
that
folly
is
set
in
great
dignity
,
as
you
read
Eccl.
x.
5
,
6.
Thus
this
Great
Monarch
takes
notice
of
and
reproves
the
Evil
Behaviour
of
Crown'd
Heads
,
and
of
Subordinate
Governors
;
and
therefore
you
must
not
imagin
that
your
Place
gives
you
leave
to
do
what
you
will
.
But
rather
perswade
your selves
of
this
,
that
the
thing
which
should
Exalt
Palaces
above
Cottages
,
and
Magistrates
above
the
Common
People
,
is
the
Transcendency
of
their
Vertues
.
Secondly
then
,
As
you
are
desirous
to
do
any
good
in
your
Places
,
be
careful
that
your
Lives
be
Vertuous
and
Exemplary
.
The
Advice
of
one
of
the
Antient
Moralists
to
a
Person
in
Authority
,
shall
be
mine
to
you
,
[
*
](A38031-e14140-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
●
Orat.
Set
your selves
Patterns
to
others
in
Sobriety
,
and
all
other
commendable
Qualities
,
knowing
that
the
Manners
of
the
whole
City
are
conformable
to
the
Behaviour
of
those
that
are
in
Authority
.
Remember
that
your
Actions
are
all
taken
notice
of
,
and
therefore
they
ought
to
be
such
as
should
be
Imitated
.
Take
heed
that
you
Soil
not
your
Worthy
Endowments
and
Good
Actions
with
others
that
are
Blameable
;
as
't
is
said
that
Iulius
Cesar
stain'd
his
Valour
and
Great
Learning
with
Prodigality
and
Lasciviousness
:
His
Successor
Augustus
Tainted
his
Liberality
and
Clemency
with
Impatience
and
Envy
:
Vespasian
Clouded
his
Good
Nature
and
Prowess
with
Avarice
:
And
Trajan
Sullied
his
Justice
and
Affability
with
his
Cruelty
to
the
Christians
:
And
(
to
give
an
Instance
at
Home
)
our
King
Henry
VII
.
Eclips'd
his
Wisdom
by
his
Covetousness
.
Let
your
Vertues
be
entire
,
let
there
be
nothing
seen
to
Obscure
them
.
Shine
forth
with
a
perfect
Light
,
and
remember
that
others
shine
with
a
Light
borrow'd
from
you
:
Therefore
if
you
substract
your
Rays
,
you
leave
them
in
Darkness
.
Great
Men
generally
endure
not
any
Rivals
,
they
cannot
brook
Competitors
and
Equals
.
Let
it
be
seen
that
you
cannot
suffer
Rivals
in
Vertue
and
Goodness
.
Strive
to
surpass
others
in
Sobriety
,
Justice
,
Mercy
,
Piety
and
Religion
.
Endeavour
to
Excel
your
Inferiors
in
Sanctity
,
as
well
as
in
Authority
and
Dignity
.
Be
not
only
above
their
Conditions
and
Stations
in
the
World
,
but
above
the
Qualities
of
their
Minds
,
and
the
Actions
of
their
Lives
.
Thirdly
,
Not
only
Rulers
but
the
whole
Community
are
concern'd
in
this
Text
,
and
in
the
Doctrin
I
have
treated
of
.
We
are
all
bound
to
Bless
God
for
Good
Rulers
and
Able
Magistrates
.
This
is
a
signal
Favour
and
Blessing
to
a
Nation
.
Rulers
are
like
Heavenly
Bodies
,
which
cause
Good
or
Evil
Times
,
saith
the
Lord
Verulam
.
Whether
we
speak
of
the
Civil
or
Ecclesiastical
Governors
,
it
is
most
true
:
Whether
we
apply
it
to
those
that
are
concern'd
in
the
Temporal
or
Spiritual
Affairs
,
it
holds
good
.
Next
to
a
Good
Magistrate
there
is
not
a
greater
Blessing
under
Heaven
than
a
Good
Minister
.
But
of
the
former
I
speak
at
present
:
There
is
nothing
more
profitable
,
desirable
and
excellent
than
a
Worthy
Goververnor
:
And
on
the
contrary
,
what
can
be
more
pestilent
and
destructive
than
Bad
ones
?
They
are
indeed
Rulers
of
Sodom
,
according
to
the
Sacred
Stile
,
Isa.
i.
10.
and
then
't
is
no
wonder
that
we
read
in
the
same
place
that
their
People
are
People
of
Gomorrah
.
How
great
reason
therefore
have
you
to
thank
God
for
Religious
Governors
!
The
Wise
Man
tells
us
,
That
when
the
Righteous
are
in
authority
,
the
people
rejoice
;
but
when
the
Wicked
beareth
rule
,
the
people
mourn
,
Prov.
xxix
.
2.
Thus
I
have
spoken
to
Magistrates
and
People
;
I
will
now
,
in
few
Words
,
Address
my self
particularly
to
the
Person
who
this
Day
is
to
be
Chosen
,
and
afterwards
Inaugurated
into
the
Office
of
Chief
Magistrate
of
this
Corporation
,
as
a
fit
Person
to
be
〈◊〉
with
so
high
a
Concern
:
And
therefore
let
me
remind
you
of
your
proper
Duty
in
these
present
Circumstances
.
D●vid
pray'd
,
[
*
](A38031-e14340-b)
*
Psal.
51.
12.
That
God
would
uphold
him
with
his
free
Spirit
;
in
which
Petition
he
refers
to
the
Great
Place
and
Dignity
he
was
advanced
to
,
he
desires
such
an
Heroical
and
Princely
Temper
as
befitted
that
high
Station
.
May
this
Generous
and
Noble
Spirit
inspire
you
,
and
cause
you
to
do
nothing
that
is
Vile
and
Mean
,
unworthy
of
your
Place
,
and
unbecoming
your
Station
.
May
this
powerfully
stir
you
up
to
act
vigorously
for
God
and
Religion
,
and
prompt
you
to
exercise
Justice
with
due
severity
.
It
is
not
to
be
denied
that
England
may
vie
with
any
Nation
in
the
World
for
Good
and
Wholesom
Laws
,
but
the
grand
Complaint
(
and
which
is
too
true
)
is
,
that
they
are
seldom
executed
by
Inferior
Magistrates
.
I
hope
,
Sir
,
you
will
cause
this
Complaint
to
cease
,
and
that
you
will
not
bear
the
Sword
in
vain
,
but
remember
to
draw
it
,
and
make
Offenders
feel
the
edge
of
it
.
If
,
like
Phineas
,
you
stand
up
,
and
execute
Judgment
,
our
Plagues
will
cease
,
God's
Judgments
will
be
averted
,
and
his
Blessings
deriv'd
on
this
Town
.
This
Town
indeed
is
your
peculiar
Province
,
your
particular
Care
:
the
Priviledges
and
Immunities
,
the
Peace
and
Welfare
of
which
are
most
sacredly
to
be
preserv'd
by
you
.
One
of
the
Roman
Emperors
made
it
his
Boast
,
that
when
he
came
first
to
Rule
he
found
the
City
of
Rome
built
with
Brick
,
but
he
left
it
made
of
Marble
.
Assure
your self
,
Sir
,
that
to
leave
a
Town
better
in
Manners
than
you
found
it
,
is
a
truer
Monument
of
your
Care
of
the
Place
,
and
will
be
more
lasting
than
Marble
or
Brass
.
When
you
look
upon
your
outward
Habiliments
,
and
the
Badges
of
your
Office
,
remember
that
they
teach
you
to
do
something
more
than
other
Men.
For
,
do
you
think
that
you
are
to
differ
from
others
in
Honour
,
and
not
in
those
things
likewise
which
are
of
an
higher
Nature
?
Why
doth
the
Topping
Mace
lead
the
Van
when
you
come
into
Publick
?
What
serves
the
Venerable
Scarlet
or
Fur
for
?
What
do
your
Worshipful
Appellations
and
Titles
signify
?
To
what
purpose
is
your
Solemn
Equipage
and
Retinue
?
Are
all
your
Ensigns
of
Authority
,
and
Badges
of
Honour
meer
Pageantry
?
Do
not
these
tell
you
that
as
you
are
Distinguish'd
from
other
Persons
,
so
you
ought
to
Excel
and
Surpass
them
?
When
therefore
you
shall
actually
take
upon
you
the
Government
of
this
Antient
and
Renown'd
Corporation
,
see
that
you
first
out-do
your self
,
and
then
make
others
out-strip
their
former
Actions
,
that
it
may
be
said
with
truth
,
That
this
Place
is
visibly
Amended
and
Reform'd
by
your
being
Mayor
.
To
shut
up
all
,
take
care
to
discharge
your
Duty
,
and
be
not
Affraid
.
Do
what
God
,
what
your
Prince
,
and
what
the
Laws
command
you
,
and
that
will
be
sufficient
Protection
to
you
.
And
,
bear
this
ever
in
your
Mind
,
that
it
is
a
Vertuous
and
Exemplary
Life
,
and
that
only
,
which
can
create
you
a
firm
Respect
and
Esteem
.
Your
Place
may
(
and
that
justly
)
cause
Admiration
and
Reverence
,
but
it
is
Goodness
alone
which
will
purchase
you
True
Honour
,
for
this
is
the
Recompence
only
of
Real
Deserts
.
How
the
Ministers
of
the
Gospel
are
to
Excel
.
A
Sermon
Preach'd
before
the
Clergy
at
the
Archdeacon
of
Ely's
Visitation
.
1
COR.
XIV
.
12.
Forasmuch
as
ye
are
Zealous
of
Spiritual
Gifts
,
seek
that
ye
may
Excel
to
the
Edifying
of
the
Church
.
THE
Gifts
of
God
to
the
Sons
of
Men
are
of
a
very
Remarkable
Variety
and
Diversity
:
Some
are
of
the
Highest
Degree
and
Greatest
Magnitude
;
such
are
the
Saving
Vertues
and
Graces
which
adorn
the
Minds
,
and
appear
in
the
Lives
of
all
Holy
Men
:
The
second
and
middle
sort
are
those
Common
Graces
which
are
freely
conferr'd
both
on
Good
and
Bad
,
for
the
Service
and
Benefit
of
the
Church
;
of
which
Rank
were
the
Gift
of
Tongues
,
of
Healing
,
of
Prophesying
,
and
such
like
Miraculous
Donations
which
were
necessary
for
the
first
Founding
and
Propagating
of
Christianity
in
the
world
.
And
with
These
may
be
Ranked
all
the
goodly
Indowments
of
Mens
Souls
all
the
fair
Accomplishments
of
Nature
,
an●●he
noble
Acquirements
which
by
Art
an●●●dustry
they
have
enrich'd
their
Faculties
with
.
The
third
and
last
degree
of
God's
Gifts
(
which
by
Vulgar
Minds
are
reckoned
as
the
Greatest
,
but
really
are
the
Meanest
of
all
)
are
those
Good
things
which
belong
to
the
Body
and
Outward
State
of
Man
:
Such
are
Health
,
Riches
,
and
Honour
,
and
all
other
things
of
resembling
Quality
.
These
(
alas
)
are
poor
and
sorry
Acquisitions
if
compared
with
the
more
Noble
Accomplishments
of
the
Better
Part
of
Man
.
And
yet
both
These
and
They
may
be
strangely
abused
and
perverted
by
the
Owners
of
them
,
contrary
to
the
design
of
the
Donor
,
and
the
excellent
ends
for
which
they
were
bestowed
.
Thus
(
to
Instance
)
many
make
their
Wealth
and
Great
Revenues
subservient
only
to
their
Rambling
Lusts
:
and
Pride
and
Ostentation
have
stain'd
the
Spiritual
Endowments
of
others
.
Of
this
latter
our
Apostle
hath
given
a
sufficient
Demonstration
in
this
Epistle
.
Here
you
may
read
how
the
Church
of
Corinth
(
a
Church
planted
by
the
Ministry
of
St.
Paul
himself
,
and
Eminent
for
all
Spiritual
Gifts
)
either
not
knowing
,
or
not
minding
the
Right
Use
of
such
an
excellent
Treasure
(
viz.
that
the
meanest
of
them
were
intended
for
the
Good
and
Benefit
of
the
Christian
Community
,
and
that
all
of
them
were
some
ways
useful
to
that
End
)
vainly
disparaged
Some
of
them
,
and
unwisely
set
the
Greatest
Value
on
Others
,
which
really
were
not
in
themselves
serviceable
to
the
Highest
and
Noblest
Purposes
.
Pride
and
Applause
,
Vain
Glory
and
Affectation
made
them
prefer
Tongues
before
Prophesying
,
i.e.
their
own
Private
Credit
and
Reputation
before
the
Common
Good
and
Edification
of
their
Brethren
.
This
is
the
occasion
of
the
Apostle's
Admirable
Discourse
concerning
Spiritual
Gifts
,
which
begins
at
the
Twelfth
Chapter
:
Where
first
of
all
he
acquaints
them
with
the
wonderful
Diversity
and
Disparity
of
God's
Gifts
;
and
then
endeavours
to
convince
them
that
the
Meanest
of
them
are
not
to
be
disregarded
,
since
all
of
them
issue
from
one
and
the
same
Spirit
,
and
acknowledge
the
same
Author
and
Donor
.
And
as
the
Original
of
them
all
is
alike
,
so
also
is
the
Intent
and
Design
of
them
,
which
is
no
other
than
the
Common
and
Universal
Good
.
From
such
Premises
as
these
he
Infers
,
that
't
is
gross
Folly
for
any
to
be
Proud
of
their
Gifts
,
and
to
Insult
over
their
Brethren
on
the
account
of
what
they
have
received
;
and
that
it
is
as
unreasonable
to
Envy
those
that
are
Possessors
of
the
Choicest
Gifts
,
as
't
is
to
despise
those
that
are
Owners
of
the
Meanest
.
This
is
the
main
Scope
of
the
12th
Chapter
.
And
now
,
because
Ambition
,
and
desire
of
Excelling
and
Outstripping
one
another
,
have
possessed
their
Minds
,
he
perswades
them
in
the
last
Verse
of
that
Chapter
to
a
Vertuous
Zeal
and
Holy
Emulation
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Covet
earnestly
the
better
Gifts
,
and
yet
shew
I
unto
you
a
more
excellent
way
]
a
Superlative
Method
of
Outvying
others
,
and
even
of
Out-doing
your selves
,
and
that
is
no
other
than
Charity
,
that
Great
and
Noble
Grace
which
will
render
you
Eminent
and
Useful
in
the
World
,
which
will
set
off
all
your
other
Gifts
and
Endowments
,
and
direct
you
how
to
manage
them
for
the
best
Advantages
.
This
Sovereign
and
Superintending
Grace
will
most
successfully
guide
all
the
Inferior
ones
,
and
put
them
upon
their
proper
Work
and
Employment
,
and
conduct
them
most
prosperously
to
their
right
End
.
This
Grace
the
Apostle
admirably
deciphers
in
the
Thirteenth
Chapter
,
and
in
the
beginning
of
the
Fourteenth
he
shuts
up
that
part
of
his
Discourse
with
a
Perswasive
to
so
Incomparable
a
Vertue
,
[
Follow
after
Charity
,
]
pursue
it
with
the
greatest
Eagerness
and
Vigour
,
and
give
not
over
till
you
have
perfectly
attained
it
.
Be
careful
above
all
things
to
Excel
in
This
,
which
makes
all
your
other
Attainments
beneficial
both
to
your selves
and
others
.
Strive
then
to
surpass
one
another
in
the
Improvement
of
this
Evangelical
Grace
;
for
this
is
an
Harmless
Contention
,
this
is
an
Innocent
and
Holy
Emulation
,
and
most
suitable
to
the
Christian
Spirit
,
and
the
Genius
of
the
Gospel
.
Follow
after
Charity
,
and
desire
spiritual
Gifts
.
Join
the
one
and
the
other
,
and
you
are
safe
.
And
then
immediately
our
Apostle
(
having
thus
caution'd
all
with
Charity
)
takes
occasion
again
to
speak
of
those
Spiritual
Gifts
which
he
had
insisted
on
before
.
There
was
it
seems
a
Great
Mistake
about
them
,
and
therefore
he
thinks
good
to
Rectify
their
Judgments
thoroughly
in
the
point
;
and
this
he
doth
by
telling
them
,
that
though
the
Gift
of
Tongues
was
in
great
request
among
them
,
(
for
This
Reason
it
is
likely
,
because
the
Ap●stles
were
most
eminently
indued
with
That
,
the
Holy
Ghost
descending
on
them
in
the
shape
of
Cloven
Tongues
)
yet
the
Gift
of
Pr●phe●ying
(
i.e.
of
Understanding
and
Interpreting
God's
Will
)
was
clearly
the
more
Valuable
and
Desirable
Accomplishment
;
and
,
amongst
All
the
Spiritual
Gifts
conferr'd
on
the
Christian
Church
,
deserved
to
be
ranked
in
the
first
place
.
For
tho'
Variety
of
Tongues
might
seem
more
Admirable
,
and
make
a
greater
Noise
,
and
create
more
Wonder
and
Astonishment
,
yet
certainly
if
they
sought
not
rather
to
be
Admired
for
their
Gifts
than
to
be
Beneficial
by
them
,
they
could
not
but
give
the
Precedency
to
Prophecy
,
that
being
the
more
Useful
Gift
,
and
that
which
conduceth
most
to
our
greatest
Concern
,
and
our
highest
Interest
,
the
Edification
of
the
Church
of
Christ
.
It
is
better
to
do
Good
,
than
to
appear
Great
.
Tongues
have
their
Use
,
but
in
Subordination
to
Prophecying
.
That
is
most
Excellent
which
is
most
Advantageous
and
Edifying
.
This
is
the
Scope
of
the
Apostle's
Discourse
in
this
Chapter
,
whereof
my
Text
is
a
part
,
and
indeed
the
Sum
of
the
whole
.
[
*
](A38031-e14910-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
What
is
Vseful
to
many
,
and
Profitable
to
the
Church
,
that
the
Apostle
here
sets
down
for
a
Rule
to
go
by
,
saith
St.
Chrysostom
on
the
Place
.
Whatsoever
Gifts
ye
seek
to
Excel
in
,
do
it
(
ye
Corinthians
)
with
this
main
design
(
which
is
the
Worthiest
and
Noblest
in
the
World
)
to
advance
the
Building
of
the
Church
of
Christ
;
forasmuch
as
ye
are
desirous
of
Spiritual
Gifts
,
seeing
ye
are
such
great
Zealots
for
Spirits
;
(
for
so
it
is
in
the
[
†
](A38031-e14970-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Original
)
since
your
Ambition
hurries
you
to
things
of
that
Exalted
Quality
,
study
(
I
beseech
you
)
to
improve
them
for
the
real
Benefit
of
the
Christian
Community
,
Seek
that
ye
may
excel
to
the
edifying
of
the
Church
.
God
hath
a
Church
to
erect
,
and
calls
for
our
Service
therein
.
Who
would
not
bring
the
Best
things
to
the
Best
Work
?
Who
would
not
be
furnish'd
with
the
Greatest
Skill
for
so
Difficult
an
Employment
?
They
that
heartily
love
the
Church
,
and
sincerely
tender
the
Good
of
its
Members
,
never
think
they
can
prepare
themselves
enough
for
its
Service
,
and
are
ever
studying
to
do
More
,
making
the
Apostle's
Words
their
Motto
,
(
Who
is
sufficient
for
these
things
)
?
Here
it
is
that
they
spend
their
best
Affections
;
and
their
highest
Aims
and
Enterprizes
centre
in
This.
They
are
Impatient
till
they
can
bring
with
them
Gold
and
Silver
and
Precious
Stones
for
so
Glorious
and
Edifice
.
They
are
ambitious
to
Excel
,
not
that
they
may
thereby
derive
a
Glory
and
Applause
upon
themselves
,
but
for
the
solid
Good
of
their
Christian
Brethren
.
So
that
the
Text
is
no
other
than
the
Dictate
of
Christian
Charity
,
prescribing
to
us
the
way
of
Using
those
Gifts
Well
,
which
are
so
subject
to
be
abused
.
Charity
esteems
it
better
to
be
Profitable
to
Mens
Souls
,
than
to
purchase
their
Acclamations
and
Applause
;
it
teaches
us
to
prize
the
Salvation
of
Men
more
than
our
own
Glory
.
But
it
is
high
time
to
lead
you
to
the
Particular
and
Distinct
Consideration
of
the
two
things
here
mention'd
,
1.
The
Operation
or
Means
in
order
to
a
Noble
End
,
Seek
that
ye
may
excel
.
2.
The
End
it self
,
to
the
edifying
of
the
Church
.
I
begin
with
the
latter
first
,
for
in
Practical
Discourse
the
End
doth
not
unjustly
challenge
the
first
Place
.
And
indeed
,
true
Wisdom
instructs
its
Followers
to
propound
a
Right
End
to
themselves
,
and
then
to
make
Choice
of
such
Means
as
are
proper
for
that
End
.
We
are
liable
to
miscarry
in
both
of
These
;
for
sometimes
we
Aim
right
,
but
shoot
awry
,
our
Actions
bearing
no
proportion
to
the
Goodness
of
our
Intentions
:
At
other
times
we
are
in
a
right
Course
,
but
propound
a
wrong
End
;
so
that
Good
Performances
are
marr'd
by
Ill
Purposes
.
Now
,
the
Apostle
here
meets
with
both
these
Defects
,
and
labours
their
amendment
,
propounding
to
us
the
End
together
with
the
Means
;
the
best
End
,
the
Church
of
God
,
and
the
edifying
thereof
;
the
best
Means
,
seek
that
ye
may
Excel
.
Every
Action
is
design'd
to
some
Purpose
,
and
according
to
this
we
aim
either
Right
or
Wrong
;
we
either
deport
our selves
laudably
,
or
hugely
miscarry
in
our
Lives
.
It
will
concern
us
therefore
to
fix
our selves
Aright
at
first
,
and
to
propound
to
our selves
such
an
End
as
we
may
not
be
ashamed
to
own
in
the
whole
Course
of
our
Actions
.
And
such
certainly
is
the
Church
of
God
,
which
is
most
deservedly
the
Scope
of
all
our
Enterprizes
,
Prayers
and
Wishes
.
This
baffles
all
sneaking
Designs
and
Projects
;
this
bravely
leads
us
out
of
our selves
,
and
carries
us
directly
to
the
Supreme
Good
,
and
there
stints
and
determines
all
our
Passions
and
Desires
.
We
at
once
become
Lovers
of
God
and
of
his
Church
,
the
one
absolutely
Influencing
upon
the
other
;
the
Glory
of
the
Almighty
and
the
Good
of
Souls
being
so
twisted
together
,
that
it
will
be
found
a
thing
wholly
impossible
to
divide
them
.
For
the
Church
being
that
Society
of
Holy
Men
wherein
God
is
more
peculiarly
acknowledged
and
glorified
,
it
must
needs
be
that
whilst
we
tender
the
Welfare
of
that
Society
,
we
likewise
more
signally
advance
God's
Glory
.
Our
Love
,
if
it
be
true
and
real
,
will
reflect
from
God
to
his
Church
;
and
through
the
Church
it
will
ascend
to
God
again
.
The
Edifying
or
Building
of
the
Church
,
which
is
the
thing
here
design'd
,
principally
belongs
to
Christ
Iesus
himself
.
It
looks
like
a
Paradox
,
but
is
certainly
true
that
the
[
*
](A38031-e15290-b)
*
1
Cor.
iii.
11.
Foundation
and
[
†
](A38031-e15310-b)
†
Ephes.
ii
.
20.
Chief
Corner-stone
in
the
Building
are
the
Chief
Architect
also
.
On
this
Rock
,
saith
he
to
St.
Peter
,
I
will
build
my
Church
.
This
Glorious
Fabrick
is
rais'd
by
Christ's
own
hand
.
Yet
this
Work
in
some
measure
belongs
to
all
Holy
and
Exemplary
Christians
;
they
are
useful
and
necessary
for
the
promoting
of
this
Structure
.
But
more
especially
the
Guides
and
Rulers
of
the
Church
,
the
Ministers
of
the
Gospel
,
the
Dispensers
of
God's
Holy
Word
are
employ'd
in
this
Work
;
they
are
in
a
peculiar
manner
appointed
,
and
set
apart
on
purpose
to
be
Artificers
and
Builders
in
the
Erecting
of
the
Christian
Church
;
they
are
particularly
design'd
for
the
perfecting
of
the
Saints
,
for
the
work
of
the
Ministry
,
for
the
edifying
of
the
Body
of
Christ
,
i.e.
his
Church
,
Eph.
iv
.
12.
First
,
Our
great
Care
must
be
to
lay
the
Foundation
;
and
what
that
is
our
Apostle
tells
us
,
1.
Cor.
iii.
11.
Other
foundation
can
no
man
lay
than
that
which
is
laid
,
which
is
Iesus
Christ
,
i.e.
the
Meritorious
Undertaking
of
the
Son
of
God
,
Christ
Jesus
the
Blessed
.
There
is
no
Salvation
but
by
a
lively
and
effectual
Faith
in
the
Blood
of
this
Lamb
of
God
.
This
is
the
same
with
the
Foundation
of
the
Apostles
and
Prophets
,
Eph.
ii
.
20.
which
St.
Paul
tells
the
Ephesians
they
are
built
upon
,
viz.
the
Doctrin
of
the
Redemption
and
Salvation
by
Christ
,
delivered
by
these
Inspired
Men
,
and
which
they
received
from
Christ
himself
,
who
in
the
same
place
is
called
the
Chief
Corner-stone
.
This
is
the
Great
Fundamental
Point
of
the
Christian
Institution
,
this
is
the
main
Truth
on
which
all
Christianity
is
founded
,
and
therefore
we
must
be
very
Faithful
in
the
Asserting
and
Vindicating
of
this
.
The
whole
Fabrick
of
our
Religion
sinks
,
and
that
irrecoverably
,
without
this
firm
and
steady
Basis.
And
all
the
other
Principles
and
Rudiments
of
Christianity
,
which
are
also
justly
stiled
the
Foundation
,
Heb.
vi
.
1.
are
our
proper
Concern
:
We
are
indispensably
obliged
to
instruct
our
Charge
in
all
those
Divine
Truths
of
the
Gospel
which
the
Writings
of
the
Evangelists
and
Apostles
furnish
us
with
.
And
having
laid
the
Foundation
with
singular
Care
and
Skill
(
as
knowing
that
it
is
this
which
Supports
the
Fabrick
)
we
must
proceed
to
erect
our
Superstructure
,
to
build
upwards
as
well
as
downwards
.
And
accordingly
all
the
Holy
Doctrines
and
Rules
conducing
to
Christian
Knowledge
and
Practice
are
to
be
produced
,
and
made
use
of
.
We
must
remember
the
Apostle's
Advice
,
to
build
upon
the
Foundation
nothing
but
Gold
,
Silver
,
and
precious
Stones
,
1
Cor.
iii.
12.
Such
Sound
and
Orthodox
Conclusions
as
are
of
real
Worth
and
Value
;
and
not
Wood
,
Hay
,
and
Stubble
,
i.e.
unnecessary
and
useless
Doctrins
or
Inferences
,
muchless
such
as
apparently
Confront
the
Faith
of
the
Gospel
,
and
Foster
Lewd
and
Wicked
Practices
.
[
*
](A38031-e15590-b)
*
Colloqu
.
Mensal
.
The
Pope
(
as
Luther
expresses
it
)
is
for
Building
up
the
Church
,
ex
Accidentibus
,
of
Outward
things
of
little
value
;
but
we
(
saith
he
)
Build
it
ex
Substantia
,
we
urge
those
Doctrines
which
are
Substantial
,
we
press
those
Practices
which
are
of
Moment
,
which
are
Essential
to
Religion
,
and
have
real
Worth
and
Excellency
in
them
.
Thus
we
should
behave
our selves
,
remembring
that
the
Superstructure
ought
to
be
suitable
to
the
Foundation
;
this
being
Solid
and
Substantial
,
that
must
be
so
too
.
Briefly
,
this
Excellent
Metaphor
of
Edifying
or
Building
(
which
our
Apostle
seems
much
to
delight
in
,
as
we
may
gather
from
his
[
*
](A38031-e15690-b)
*
Rom.
xv
.
20.
1
Cor.
iii.
10.
Gal.
ii
18.
Eph.
ii
.
22.
Col.
ii
.
7.
frequent
using
of
it
)
imports
no
less
than
an
Impartial
delivering
and
teaching
the
whole
Mystery
of
Godliness
,
whether
it
consists
in
Fundamentals
,
or
in
such
Important
and
Necessary
Matters
as
are
to
be
grounded
on
them
,
all
that
our
Hearers
are
to
know
,
and
all
that
they
are
to
do
,
the
Whole
Will
of
God
,
and
the
Whole
Duty
of
Man
.
In
a
word
,
to
enlighten
Mens
Minds
,
to
reform
their
Lives
,
to
convert
Sinners
from
the
Errors
of
their
Ways
,
to
confirm
and
strengthen
Converts
in
the
ways
of
Truth
and
Righteousness
,
by
any
Holy
Arts
and
Methods
to
further
the
real
Good
of
Christ's
Flock
,
by
any
good
Means
to
promote
the
Churches
Welfare
is
to
Build
it
up
.
This
is
the
Divine
Architecture
,
this
is
the
Art
of
Spiritual
Building
.
So
that
if
we
hearken
to
this
Proposal
,
we
shall
assuredly
advance
the
Good
of
the
World
,
and
at
the
same
time
promote
our
own
Bliss
and
Happiness
.
In
seeking
the
Churches
Good
we
shall
not
fail
of
a
Blessing
;
and
that
Charity
which
raiseth
our
Hearts
to
endeavour
the
Welfare
of
the
Church
Militant
will
at
last
Exalt
us
to
the
Glories
and
Consummation
of
the
Church
Triumphant
,
when
they
that
be
wise
shall
shine
as
the
Brightness
of
the
Firmament
,
and
they
that
turn
many
to
Righteousness
,
as
the
Stars
for
ever
and
ever
.
I
proceed
now
to
the
next
thing
propounded
,
viz.
the
Means
in
order
to
this
Noble
End
which
I
have
been
speaking
of
,
and
that
is
expressed
in
those
words
,
Seek
that
ye
may
excel
.
Take
care
to
fit
your selves
for
this
Grand
Employment
of
building
up
the
Church
,
which
is
the
House
of
God
,
1
Tim.
iii.
15.
1
Pet.
iv
.
17.
Passionately
desire
and
endeavour
that
you
may
be
eminently
and
abundantly
Capacitated
for
this
mighty
Work
.
This
is
the
Import
of
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
used
,
which
signifies
both
to
Excel
and
to
Abound
.
Be
ambitious
of
the
Choicest
Gifts
,
and
strive
to
possess
them
in
the
highest
degree
.
We
of
the
Sacred
Function
are
not
to
content
our selves
with
mean
and
low
Attainments
in
Religion
,
but
to
aspire
to
the
Greatest
and
Noblest
Improvements
,
[
*
](A38031-e15840-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chryson
.
to
a
great
Plenty
and
Abundance
of
Gifts
and
Graces
;
as
a
Learned
and
Pious
Father
Paraphrases
on
this
Place
.
We
must
strive
to
be
Masters
of
all
those
Excellent
Qualifications
which
tend
to
Edification
,
and
to
arrive
to
what
Perfection
we
can
in
them
.
In
short
,
seeing
the
Edifying
of
the
Church
is
the
proper
Office
of
an
Evangelical
Minister
,
he
must
make
it
his
great
Business
to
pursue
this
effectually
,
and
to
Excel
in
it
by
such
Means
and
Methods
as
these
,
First
,
Prayer
:
Which
seems
to
be
here
suggested
in
the
word
Seek
.
This
Excelling
and
this
Edifying
must
be
sought
at
the
Hands
of
God
by
humble
and
earnest
Addresses
.
If
Bezaleel
and
Aholiab
were
[
*
](A38031-e15950-b)
*
Exod.
xxxi
.
3
,
&c.
fill'd
with
the
Spirit
of
God
,
to
excel
in
all
manner
of
Cunning
Workmanship
,
for
the
adorning
of
the
Mosaick
Tabernacle
,
surely
then
it
is
from
that
Holy
Spirit
that
the
Apostles
and
their
Successors
are
endued
with
eminent
Abilities
for
the
Service
of
the
Spiritual
and
Mystical
Tabernacle
.
And
if
we
are
convinc'd
of
this
,
we
cannot
but
see
it
necessary
to
apply
our selves
to
this
Sacred
Author
and
Donor
of
all
those
Gifts
,
whereby
we
may
be
made
capable
of
serving
the
Church
of
God
.
You
know
whose
words
those
are
,
[
†
](A38031-e16000-b)
†
●
Cor.
iii.
10.
According
to
the
Grace
of
God
which
is
given
to
me
,
as
a
wise
Master-builder
I
have
laid
the
foundation
.
And
if
it
be
by
Divine
Grace
and
Bounty
,
then
we
know
whose
work
it
may
properly
be
said
to
be
;
and
therefore
in
the
foregoing
Verse
he
tells
them
they
are
God's
Building
;
it
is
from
Him
that
they
make
any
progress
in
Christian
Knowledge
and
Goodness
,
in
Faith
and
Holiness
.
To
this
Great
Operator
and
Architect
we
are
therefore
to
repair
,
and
to
implore
his
Aid
and
Assistance
.
Except
the
Lord
build
the
house
,
they
labour
in
vain
that
build
it
.
We
are
not
able
to
effect
any
thing
in
this
great
and
weighty
Undertaking
without
his
Presence
and
Blessing
;
at
least
,
we
can
do
nothing
successfully
without
his
special
Concurrence
and
Guidance
.
Wherefore
,
according
to
Iustin
Martyr's
Pious
Advice
,
we
must
[
*
](A38031-e16050-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dialog.
cum
Tryph.
above
all
things
pray
that
the
Gates
of
Light
may
be
opened
to
us
,
that
we
may
have
a
Spiritual
and
Divine
Understanding
,
whereby
we
may
be
taught
to
teach
others
.
Building
up
of
others
,
as
well
as
of
our selves
,
in
the
most
holy
Faith
,
must
be
joined
with
Praying
in
the
Holy
Ghost
,
Iude
ver.
20
,
22
,
23.
We
may
observe
that
St.
Paul
is
frequent
in
Prayer
,
that
he
may
be
assisted
in
his
Ministerial
Employment
,
and
he
is
often
requesting
others
to
pray
for
him
,
that
his
Labours
in
the
Gospel
may
prove
really
Advantageous
and
Successful
.
This
is
that
which
We
also
are
concerned
in
,
if
we
expect
any
Blessing
on
our
Enterprizes
.
We
must
remind
those
who
are
the
peculiar
Charge
of
our
Ministry
to
solicite
Heaven
in
our
behalf
;
and
we
must
with
singular
Importunity
and
Earnestness
beg
the
Divine
Aid
our selves
.
If
thus
with
the
devout
Supplications
of
others
we
join
our
own
fervent
Petitions
,
we
shall
certainly
Prosper
,
we
shall
derive
the
Grace
and
Blessing
of
Heaven
upon
us
in
the
Performances
and
Offices
belonging
to
our
Calling
.
Secondly
,
To
this
first
Method
of
Edifying
and
Excelling
,
we
must
add
that
Apostolical
Direction
to
Timothy
,
and
in
him
to
all
the
Spiritual
Instructors
in
the
Church
,
Give
attendance
to
Reading
,
1
Tim
,
iv
.
13.
Diligently
peruse
the
Law
and
the
Prophets
,
be
conversant
in
the
Writings
of
the
Sacred
Volume
.
Though
Timothy
was
an
Inspired
Person
,
yet
he
is
commanded
to
read
the
Scriptures
,
and
to
give
attendance
to
them
;
which
is
the
same
with
that
of
St.
Peter
(
where
[
*
](A38031-e16230-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
same
Greek
word
is
used
,
and
therefore
might
have
been
rendred
as
it
is
here
)
To
take
heed
to
,
viz.
the
more
sure
word
of
Prophecy
,
2
Pet.
i.
19.
The
word
denotes
great
Attention
and
Application
of
Mind
,
and
obliges
us
to
be
very
Careful
and
Diligent
in
consulting
these
Sacred
Oracles
.
Nor
are
Other
Books
excluded
here
,
nay
,
they
are
partly
meant
,
as
Historians
,
Moralists
,
Poets
,
Orators
,
and
other
Humane
Authors
.
For
it
's
likely
the
Apostle's
Advice
here
was
in
conformity
to
his
own
Practice
,
who
reckon'd
his
Books
and
Parchments
(
which
some
think
to
be
the
same
,
because
the
Antient
Books
were
made
of
Skins
or
Parchments
,
and
roll'd
upon
a
Cilinder
,
as
our
Maps
are
)
as
necessary
to
him
as
his
Cloak
in
Winter
,
2
Tim.
iv
.
13.
What
these
Books
were
I
have
no
Catalogue
to
tell
me
,
but
I
know
of
some
others
that
he
dealt
in
,
as
those
three
Poets
,
Epimenides
,
Aratus
and
Menander
,
the
quoting
of
which
he
thought
not
unworthy
of
an
Inspir'd
Apostle
And
he
was
not
only
Skill'd
in
the
Greek
Poets
and
other
Good
Greek
Authors
,
that
wrote
in
Prose
(
for
if
he
was
Curious
to
read
the
former
,
it
is
not
to
be
questioned
but
that
he
was
acquainted
with
the
latter
)
but
he
had
Knowledge
in
Hebrew
Writers
:
For
he
sat
at
the
Feet
of
Rabbi
Gamaliel
,
who
was
a
Famous
Doctor
of
the
Law
,
Nephew
of
the
Celebrated
Hillel
,
and
Prince
of
the
Sanhedrim
;
by
whom
this
his
Scholar
was
created
a
Member
and
an
Elder
of
that
Renowned
Councel
;
as
the
Learned
Mr.
Selden
affirms
,
who
was
Antiquary
sufficient
to
make
it
good
.
This
Great
Apostle
tells
us
himself
,
that
he
was
[
*
](A38031-e16480-b)
*
Gal.
i.
14.
Exceedingly
zealous
of
the
Traditions
of
his
Fathers
;
he
had
a
mighty
desire
to
be
acquainted
with
the
Antient
Doctrines
and
Customs
of
the
Hebrews
,
and
accordingly
he
searched
into
the
Talmudick
Writings
;
and
there
it
was
that
he
found
the
express
Names
of
two
of
the
Egyptian
Magicians
,
viz.
Iannes
and
Iambres
,
and
hath
left
them
upon
Record
in
2
Tim.
iii.
8.
From
these
Hints
we
may
guess
what
other
Authors
he
was
versed
in
,
and
how
he
came
by
his
Polite
Learning
,
and
by
that
which
was
Severe
,
and
how
exactly
he
was
fitted
to
be
a
Doctor
of
the
Gentiles
and
the
Iews
both
:
Which
is
abundantly
demonstrated
from
his
Profound
Epistles
,
which
speak
him
a
Master
of
Logick
and
Oratory
,
of
Reason
and
Eloquence
.
Nor
was
it
thought
in
the
succeeding
Ages
of
the
Christian
Church
that
this
sort
of
Accomplishments
was
unworthy
of
the
Evangelical
Ministers
;
nay
,
it
was
reckon'd
to
be
of
great
Use
and
Advantage
.
Whence
it
was
that
Iulian
the
Apostate
,
by
a
Decree
,
forbad
Christians
the
Reading
of
Heathen
Authors
,
giving
this
reason
for
it
,
that
they
by
the
studying
of
these
Writers
,
would
know
how
to
Wound
the
Pagans
with
their
own
Weapons
.
And
on
other
Accounts
it
might
be
shew'd
,
that
Prophane
Writers
are
serviceable
among
Christians
.
There
is
no
sober
Man
will
give
heed
to
that
strange
Illusion
of
St.
Ierom
,
who
dreamt
that
an
Angel
Scourg'd
him
for
Reading
Tully's
Orations
,
and
other
good
Latin
Authors
,
as
if
to
be
a
Ciceronian
and
a
Christian
were
inconsistent
.
It
is
enough
to
say
that
it
was
a
Dream
,
and
that
his
composed
Thoughts
,
when
he
was
awake
and
throughly
sensible
,
corrected
such
Extravagant
Fancies
,
and
represented
to
him
how
useful
some
of
the
Gentile
Writings
are
,
and
that
a
Man
cannot
understand
the
Original
Texts
of
the
Old
and
New
Testament
,
without
some
Skill
and
insight
into
them
.
How
requisite
the
Poets
and
Philosophers
Writings
are
to
a
Christian
Divine
,
is
shew'd
by
[
*
](A38031-e16760-b)
*
Cont.
Faust
▪
I.
13.
c.
15.
St.
Augustin
,
and
other
Antient
Fathers
,
who
particularly
represent
to
us
the
Usefulness
of
this
sort
of
Learning
in
Sacred
Studies
.
But
our
Chief
Converse
should
be
with
the
Bible
:
This
we
should
constantly
look
into
,
and
be
always
perusing
.
Why
do
you
not
spend
all
your
time
,
in
which
you
are
not
employ'd
in
the
Service
of
the
Church
,
in
reading
this
Book
especially
?
said
a
very
Pious
[
*
](A38031-e16810-b)
*
Ambros.
Offic.
1.
20.
Bishop
,
treating
of
the
Office
of
a
Clergy-Man
.
Concerning
Basil
and
Gregory
Nazianzen
we
are
told
by
[
†
](A38031-e16840-b)
†
Eccles
Hist.
I.
2.
c.
9.
Rufinus
,
that
for
Thirteen
Years
together
they
laid
aside
all
Books
that
treated
of
Secular
Matters
,
and
applied
themselves
wholly
to
the
Reading
of
the
Volumes
of
the
Sacred
Scripture
.
This
most
truly
may
be
said
,
that
though
we
are
not
to
neglect
other
Writings
;
yet
these
are
indispensably
Necessary
,
and
we
must
lay
aside
all
other
Books
rather
than
not
find
time
to
read
These
.
And
the
Reason
is
plain
,
because
no
Man
can
pretend
to
Theological
Studies
,
who
hath
not
acquainted
himself
with
the
Sacred
Text.
For
see
how
it
is
in
Other
Arts
and
Faculties
;
there
are
Books
proper
and
peculiar
to
them
,
and
without
which
there
is
an
utter
despair
of
attaining
any
Skill
in
them
.
Thus
to
offer
one
Example
only
,
the
Civil
Law
is
gain'd
by
Reading
the
Digests
or
Pandects
(
of
which
the
Institutions
are
an
Abstract
)
compiled
out
of
the
Immense
Volumes
of
the
Roman
Lawyers
,
some
of
which
were
Writ
before
our
Saviour's
Time
,
and
others
afterwards
;
and
they
are
no
other
than
the
Sayings
,
Responses
and
Decisions
of
the
Chief
of
the
Learned
in
the
Law
;
by
reading
the
Code
,
which
is
made
up
of
the
Rescripts
,
Decrees
and
Constitutions
of
the
Roman
Emperors
and
their
Wise
Councel
,
from
Adrian
to
Iustinian
.
(
So
that
this
Volume
differs
from
the
Pandects
,
as
among
us
the
Statute-Law
or
Acts
of
Parliament
differ
from
the
Common-Law
,
i.
e.
the
Judgment
of
Lawyers
,
call'd
Reports
.
Wherefore
the
Pandects
must
give
way
to
the
Code
,
this
being
more
Valid
than
they
,
as
the
Commands
of
Princes
are
of
greater
Force
than
the
Dictates
of
Lawyers
)
:
Moreover
by
reading
the
Authenticks
or
Novels
,
called
so
because
they
were
New
Laws
added
to
the
other
:
Lastly
,
by
looking
into
the
Feuds
,
i.e.
the
Customs
and
Services
for
the
Lands
held
by
Vassals
of
their
Lords
,
which
last
Volume
of
the
Imperial
Laws
was
not
added
till
about
the
Year
1150.
under
the
Emperor
Frederick
Barbarossa
.
There
is
an
utter
Despair
,
I
say
,
of
gaining
any
competent
Knowledge
in
this
Excellent
sort
of
Learning
,
unless
a
Man
peruses
these
Books
,
and
the
Commentators
on
them
.
And
so
in
the
Study
of
Physick
,
no
Man
can
arrive
to
any
Perfection
in
it
,
unless
he
be
conversant
with
the
Particular
Authors
,
whether
Antient
or
Modern
,
that
are
Famous
in
the
Faculty
.
And
the
same
may
be
said
of
all
other
Arts
and
Sciences
.
But
this
is
in
a
special
manner
true
in
Divinity
,
the
Knowledge
of
which
no
Man
can
possibly
reach
,
without
a
diligent
and
constant
Perusal
of
the
Books
which
Constitute
the
Holy
Canon
,
the
Writings
of
the
Old
and
New
Testament
;
for
both
are
necessary
,
as
we
see
plainly
in
the
Quotations
out
of
the
former
which
we
meet
with
in
the
latter
.
There
are
Four
and
twenty
Books
of
the
one
cited
or
referr'd
to
in
the
other
,
and
out
of
[
*
](A38031-e17180-b)
*
Genesis
and
Exodus
.
some
of
them
there
are
above
Forty
;
out
of
[
†
](A38031-e17200-b)
†
Psalms
and
Isaiah
.
others
above
Sixty
Passages
alledged
and
made
use
of
.
The
Bible
then
is
a
Volume
of
absolute
Necessity
,
and
cannot
be
out
of
the
Hands
of
one
that
is
devoted
to
the
Ministry
.
For
this
cause
it
was
heretofore
ordered
,
that
this
Sacred
Book
should
be
read
at
Bishops
and
Priests
Tables
even
at
Dinner
;
and
still
there
is
a
perpetual
Obligation
on
those
of
the
Sacred
Function
,
to
give
themselves
daily
to
the
Study
of
the
Scriptures
,
the
Divine
Writings
of
Moses
and
the
Prophets
,
and
the
Books
of
the
Evangelists
and
Apostles
.
And
there
is
good
reason
for
it
,
because
they
must
Build
(
which
is
the
thing
we
are
now
speaking
of
)
by
a
Rule
;
and
the
Scripture
is
that
Rule
.
But
it
is
impossible
we
should
make
use
of
it
to
this
Purpose
,
unless
we
be
very
well
acquainted
with
it
.
We
cannot
Regulate
our
own
or
other
Mens
Actions
by
this
Canon
,
we
cannot
Skilfully
apply
this
Rule
,
this
Square
,
if
we
be
not
very
conversant
with
it
,
and
have
a
knowledge
of
its
Excellent
Doctrines
and
Precepts
.
These
are
the
Writings
that
have
this
Peculiar
and
Matchless
Character
,
That
they
are
able
to
make
us
wise
unto
Salvation
,
2
Tim.
iii.
15.
for
(
as
it
follows
)
All
Scripture
(
i.e.
all
Holy
Scripture
,
which
he
had
mentioned
in
the
Verse
before
)
is
given
by
Inspiration
of
God
,
and
is
profitable
for
Doctrin
,
for
Reproof
,
for
Correction
,
for
Instruction
in
Righteousness
;
that
the
Man
of
God
(
the
Minister
of
the
Gospel
)
may
be
perfect
,
throughly
furnish'd
unto
all
good
Works
,
may
be
enabled
to
perform
all
the
Parts
of
his
Duty
,
more
especially
those
which
appertain
to
his
Sacred
Calling
.
Besides
,
on
other
accounts
the
Scriptures
are
to
be
admir'd
,
and
to
have
the
preference
to
all
other
Books
whatsoever
.
The
Great
Admirers
of
Homer
tell
us
,
That
they
find
all
things
in
his
Poems
;
what
is
Excellent
in
any
Art
or
Profession
is
to
be
met
with
there
.
But
upon
better
grounds
I
could
make
it
appear
,
that
the
Writings
I
am
speaking
of
deserve
that
Character
and
Testimony
.
There
is
no
Man
of
clear
Reason
but
is
fully
perswaded
that
there
is
more
Undoubted
Antiquity
,
more
Excellent
History
,
more
profound
Reason
,
more
delightful
Eloquence
,
more
Choice
Learning
of
all
sorts
in
the
Bible
,
than
in
any
other
Writings
extant
in
the
whole
World
.
There
need
then
no
Elaborate
Perswasives
to
read
this
Sacred
Volume
,
which
is
the
best
under
Heaven
,
not
only
in
respect
of
Divine
but
Humane
Literature
(
and
that
of
all
kinds
)
contained
in
it
.
Even
as
to
this
latter
,
there
is
none
can
be
said
to
be
an
Accomplish'd
Scholar
,
if
he
be
not
acquainted
with
this
Book
.
Next
to
the
Infallible
Records
of
both
Testaments
,
the
First
and
Antientest
Fathers
of
the
Church
call
for
our
Esteem
and
Enquiry
.
Antiquity
in
Monuments
is
Venerable
;
in
Religion
it
should
be
much
more
so
.
Prescription
corroborates
the
Civil
Rights
and
Tenures
;
I
see
not
why
it
should
not
fortify
the
Ecclesiastical
.
Luther
and
Calvin
are
Great
Names
,
and
will
ever
be
so
in
the
True
Christian
Church
;
but
yet
they
ought
in
some
respects
to
Veil
to
those
Greater
and
Earlier
Lights
of
the
Church
,
Ignatius
,
Iustin
Martyr
,
Iren●●us
,
Clement
of
Alexandria
,
Tertullian
,
Cyprian
,
and
others
of
the
Antients
,
from
whom
we
learn
what
Defections
there
were
from
the
Truth
,
what
were
the
Errors
,
and
Heresies
,
and
Corrupt
Practices
of
the
First
Ages
of
Christianity
,
and
how
the
Virgin
Purity
and
Simplicity
of
the
Church
were
almost
defac'd
by
them
.
Especially
from
those
that
were
the
Learn'd
Apologists
in
those
Times
,
and
afterwards
,
who
Asserted
Christianity
against
the
Iews
on
one
hand
,
and
the
Pagans
on
the
other
,
we
may
in
a
great
measure
discover
what
is
Orthodox
and
Authentick
,
and
what
is
of
a
different
Nature
.
And
it
is
reasonable
to
infer
hence
,
that
the
Church
at
this
day
should
for
the
most
part
be
Defended
and
Vindicated
by
the
Writings
of
those
who
were
its
First
Defenders
,
they
being
so
Great
Judges
of
the
Primitive
Doctrine
and
Practice
.
Thirdly
,
To
Reading
I
must
necessarily
adjoin
Meditation
;
both
which
perform'd
by
due
Turns
,
is
properly
Studying
.
And
certainly
this
is
of
singular
Use
:
we
cannot
more
effectually
fit
our selves
for
our
Great
and
Important
Work
that
we
are
call'd
to
,
than
by
serious
,
and
sober
Reflections
on
our
Minds
,
by
Sifting
and
Examining
our
Notions
,
and
observing
what
Conformity
they
bear
to
our
Unprejudiced
Faculties
;
by
being
intimately
acquainted
with
our
Thoughts
,
and
exercising
our selves
to
a
familiarity
with
Rational
and
Solid
Principles
,
and
by
causing
them
to
bring
their
utmost
Aids
to
Support
and
Maintain
the
Articles
of
Christianity
.
Our
Reading
will
be
of
little
use
without
this
;
for
it
is
by
Pondering
on
the
things
that
we
have
Read
,
and
by
Comparing
them
among
themselves
,
that
we
are
able
to
digest
our
Notions
,
and
to
arrive
to
the
true
Understanding
of
Matters
propounded
to
us
.
The
Royal
Psalmist's
Experiment
concerning
himself
is
worthy
of
our
Observation
,
I
have
more
understanding
,
saith
he
,
than
all
my
Teachers
;
for
thy
Testimonies
are
my
Meditation
,
Psal.
cxix
▪
99.
I
find
a
mighty
Increase
and
advance
in
Divine
Knowledge
,
because
I
use
my self
to
a
serious
Contemplation
on
those
Heavenly
and
Sublime
Truths
,
and
thereby
I
am
capable
of
penetrating
into
the
profound
Nature
of
them
,
and
to
discern
those
wonderful
things
in
them
which
are
hid
from
others
.
We
may
take
notice
,
that
after
many
seasonable
Instructions
and
Precepts
given
by
St.
Paul
to
Timothy
,
his
Faithful
Assistant
in
the
Work
of
the
Gospel
,
he
adjoins
this
,
which
is
of
as
great
use
as
any
of
the
rest
,
Meditate
upon
these
things
,
1
Tim.
iv
.
15.
And
so
again
,
after
several
Pious
Admonitions
and
Exhortations
,
he
adds
,
Consider
what
I
say
,
2
Tim.
ii
.
7.
Which
Advice
reaches
all
of
Timothy's
Character
,
and
is
as
much
as
if
he
had
said
,
Revolve
these
things
often
in
your
Minds
,
and
let
this
Charge
which
I
leave
with
you
be
continually
in
your
Thoughts
.
Accustom
your selves
to
Thinking
,
and
know
that
it
is
the
part
of
a
Christian
,
as
well
as
of
a
Man
:
but
especially
it
is
an
indispensable
Qualification
in
a
Publick
Instructer
,
in
one
that
is
to
Amend
and
Rectifie
the
Sentiments
of
Mankind
.
If
therefore
we
are
desirous
to
attain
to
any
Improvement
and
Excellency
in
our
Ministry
,
we
must
not
herd
with
the
Crowd
,
but
retire
from
it
,
and
hold
converse
with
our
own
Minds
,
and
thereby
Teach
and
Instruct
our selves
,
and
so
we
shall
be
fit
to
do
the
same
to
others
:
Which
is
the
next
thing
I
shall
treat
of
.
Fourthly
,
Another
way
whereby
we
are
to
Edify
the
Church
,
and
Excel
in
it
,
is
the
Office
of
Preaching
,
or
(
as
the
Apostle
stiles
it
)
Prophesying
.
He
gives
this
the
Precedence
to
all
the
other
Gifts
which
he
mentions
either
in
this
or
the
Twelfth
Chapter
of
this
Epistle
.
Covet
earnestly
spiritual
Gifts
,
but
rather
that
ye
may
Prophesy
.
This
is
that
Endowment
which
,
according
to
him
,
makes
most
for
the
perfecting
of
the
Saints
,
for
the
Work
of
the
Ministry
,
and
for
the
Edifying
of
the
Body
of
Christ
.
which
Character
shews
it
to
be
this
Gift
which
I'm
now
to
speak
of
.
This
is
a
Complicate
Office
,
and
contains
many
Excellent
things
in
it
;
as
first
,
the
Informing
of
Mens
Judgments
,
and
setting
▪
them
into
Right
Apprehensions
concerning
things
in
Religion
.
The
Leading
Requisite
,
as
I
conceive
,
in
a
Preacher
,
is
Orthodoxy
.
He
is
to
be
one
that
owns
those
Principles
and
Articles
of
Faith
which
have
been
always
profess'd
by
the
Universal
Church
.
Let
us
not
assume
the
Title
of
Protestants
,
and
yet
reject
some
of
the
Great
Heads
of
Divinity
which
are
acknowledg'd
by
all
Sober
Persons
of
the
Reformation
.
Let
us
not
say
we
are
of
the
Church
of
England
,
and
yet
deny
some
of
the
Chief
Doctrines
contain'd
in
her
Articles
.
Let
us
not
profess
our selves
to
be
Ministers
of
the
Word
,
and
yet
renounce
those
Truths
which
are
formally
contain'd
in
it
,
or
are
according
to
it
:
For
either
Express
words
of
Scripture
,
or
Natural
and
Plain
Consequences
from
it
,
are
to
be
the
Standards
of
that
Doctrin
which
we
deliver
.
It
is
required
of
us
not
only
to
Establish
Truth
,
but
to
Detect
and
Confute
Falshood
and
Heresy
,
therein
following
the
Example
of
those
Great
Men
,
Irenaeus
,
Epiphanius
,
Augustin
,
Theodoret.
And
truly
this
is
become
necessary
in
this
Extravagant
Age
,
where
so
many
Wild
Notions
are
entertain'd
,
and
so
many
Old
Errors
revived
.
The
Christian
Structure
cannot
but
be
expos'd
to
great
Hazards
and
Dangers
,
when
its
Foundations
are
Undermined
by
some
,
and
its
Superstructure
hath
continual
Batteries
made
against
it
by
others
.
In
such
Circumstances
how
Careful
and
Watchful
should
we
be
?
How
Vigorously
and
Concernedly
should
we
act
?
Like
those
Builders
at
the
Restauration
of
the
Iews
,
with
a
Trowel
in
one
hand
,
and
a
Sword
in
the
other
.
We
must
be
in
a
Defensive
and
Offensive
Posture
at
once
,
securing
and
maintaining
the
Apostolical
Faith
,
and
grappling
with
the
Opposers
of
it
at
the
same
time
.
But
yet
I
must
insert
this
Caution
,
That
we
ought
carefully
to
avoid
all
Unnecessary
Disputes
,
for
nothing
is
more
unbecoming
a
Preacher
of
the
Gospel
,
and
nothing
doth
more
hinder
the
Success
of
his
Ministry
.
Accordingly
we
may
observe
,
That
the
Doctrines
which
minister
questions
,
are
opposed
to
Godly
edifying
,
●
Tim.
l.
4.
We
shall
effect
but
little
in
our
Employment
if
we
indulge
Controversies
,
and
delight
in
Quarrels
,
and
promote
Intricacies
and
Perplexities
in
Religion
.
Our
task
is
to
avoid
these
with
all
care
,
and
to
entertain
our
Hearers
with
the
Necessary
Doctrines
of
Christianity
,
such
as
depend
not
on
the
fallible
Deductions
of
Men
,
but
are
fixed
and
unmoveable
,
founded
on
the
Holy
Oracles
,
and
deliver'd
by
Christ
Jesus
and
his
Apostles
.
Again
,
a
Minister
and
Guide
of
Souls
is
not
only
to
rectifie
Mens
Judgments
,
and
to
settle
them
in
the
Necessary
Articles
of
Religion
,
but
further
it
is
required
of
him
,
that
he
take
care
of
their
Lives
and
Manners
.
For
though
[
*
](A38031-e17980-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈…〉
.
Epist.
l.
4.
True
Notions
of
Religion
and
Godliness
are
to
lead
the
way
,
yet
to
make
a
Man
Absolute
and
Complete
there
must
be
Uprightness
of
Life
.
Nay
indeed
,
unless
this
latter
be
look'd
after
,
the
former
will
soon
decay
.
By
Unholiness
and
Wickedness
we
see
oftentimes
that
Men
Hazard
their
Principles
.
If
the
Practice
be
Debauch'd
,
if
the
Life
be
Impure
,
if
the
Manners
be
depraved
,
there
will
be
a
Corruption
in
the
Judgment
.
Therefore
,
we
that
are
Dispensers
of
the
Word
,
ought
to
be
as
concern'd
for
Practical
Religion
,
as
for
Truth
of
Doctrin
.
We
ought
not
only
to
Instruct
our
Hearers
in
Right
Principles
,
but
with
all
freedom
to
reprove
their
Sins
and
Vices
,
and
pathetically
to
Exhort
and
Perswade
them
to
all
Vertue
and
Goodness
,
remembring
always
,
that
a
Holy
and
Exemplary
Conversation
is
the
True
Edifying
of
the
Church
;
yea
,
't
is
the
very
Top-stone
of
the
Building
.
It
is
not
meer
Speculation
or
bare
Discourse
that
will
atchieve
this
great
Work
.
This
is
as
if
a
Man
should
undertake
to
Build
a
House
by
Contriving
it
in
his
Head
,
or
by
Talking
of
it
.
It
is
the
utmost
Perfection
of
a
Christian
,
to
Live
according
to
his
Excellent
Principles
.
And
consequently
it
is
the
chief
Business
of
a
Preacher
to
beat
down
all
Immorality
,
Wickedness
and
Prophaneness
,
and
to
set
up
and
promote
whatever
is
Vertuous
and
Laudable
,
and
especially
to
advance
the
Evangelical
Vertues
and
Graces
,
and
such
Duties
as
are
more
especially
commanded
by
Christ
and
his
Apostles
in
the
New
Testament
.
And
this
very
thing
shews
the
Excellency
of
our
Office
,
when
it
is
rightly
discharg'd
;
for
the
Worthiness
and
Esteem
of
Employments
are
according
to
the
Usefulness
of
them
.
Thus
,
to
instance
in
other
Faculties
,
he
is
the
Best
La●yer
that
most
successfully
directs
Men
to
the
Securing
of
their
Estates
and
Properties
;
and
he
is
the
Best
Physician
that
saves
Mens
Lives
.
So
it
is
here
,
he
is
the
Best
Divine
,
he
is
the
Best
Preacher
that
reforms
Me●s
Manners
,
and
effectually
shews
them
how
to
save
their
Souls
.
The
True
Preaching
is
to
answer
to
Prophesying
in
the
Primitive
Church
,
which
is
the
thing
more
particularly
design'd
in
the
Text
,
by
Excelling
to
Edification
;
and
this
you
find
was
esteemed
by
the
Apostle
as
the
Best
and
most
Valuable
Gift
,
because
it
was
most
Advantageous
to
the
Church
:
He
that
Prophesieth
,
saith
he
,
speaks
to
men
to
Edification
,
and
Exhortation
,
and
Comfort
,
1
Cor.
xiv
.
3.
This
is
the
proper
Task
of
the
Evangelical
Preacher
,
viz.
not
only
to
Build
Men
up
by
Instructing
them
in
their
Holy
Faith
,
but
by
Powerful
Exhortations
to
the
Practice
of
all
Christian
Vertues
to
make
them
Better
,
and
to
enable
them
to
feel
the
Comfort
and
Satisfaction
of
a
Religious
Life
.
In
Order
to
this
,
his
Instructions
and
Exhortations
must
be
Plain
and
Intelligible
,
and
easy
to
be
comprehended
.
We
read
of
some
[
*
](A38031-e18140-b)
*
Euseb.
Eccles.
Hist.
Hereticks
of
old
,
that
were
wont
to
use
a
great
deal
of
Hebrew
in
their
Religious
Worship
,
and
in
their
Discourses
to
the
People
,
thereby
to
Astonish
and
Amaze
the
Vulgar
.
But
he
that
would
Preach
so
as
to
Edify
,
must
not
use
any
such
Arts
;
he
must
not
soar
above
the
Capacities
of
those
that
hear
him
.
Or
,
if
any
one
will
needs
call
this
Building
,
it
is
like
that
of
Babel
,
where
they
understood
not
one
another
.
We
justly
Condemn
the
Papists
for
Praying
in
an
unknown
Tongue
;
but
let
me
be
so
free
as
to
say
,
that
to
Preach
in
a
Stile
which
is
not
understood
by
the
People
,
is
every
whit
as
unlawful
,
and
as
absurd
,
Therefore
thou
,
O
Man
of
God
,
flee
these
things
,
and
let
the
Great
Apostle
be
thy
Example
,
Who
[
*
](A38031-e18220-b)
*
1
Cor.
xiv
.
19.
would
rather
speak
five
words
to
be
understood
,
and
to
Edify
others
,
than
utter
ten
thousand
which
could
not
have
that
effect
upon
them
.
The
[
†
](A38031-e18250-b)
†
2.
Kings
iv
.
34.
Prophet
shrunk
himself
into
the
proportion
of
the
Child
he
meant
to
revive
:
And
so
must
Spiritual
Instructers
and
Publick
Exhorters
to
Vertue
deal
with
those
they
intend
to
recover
out
of
their
Sins
wherein
they
are
dead
,
they
must
adapt
themselves
to
their
Measures
,
they
must
suit
themselves
to
their
mean
Understandings
,
and
condescend
to
their
Weaknesses
,
and
often
Inculcate
the
same
Divine
Lessons
,
therein
having
regard
to
the
Forgetfulness
as
well
as
the
Ignorance
and
Shallowness
of
their
Common
Hearers
.
And
as
for
the
Mode
of
delivering
our
Doctrines
,
whether
by
Book
,
or
without
,
that
is
of
the
meanest
Consideration
,
and
no
Intelligent
Person
will
be
very
solicitous
about
it
,
so
it
be
Grave
and
Proper
.
Certainly
it
is
not
Necessary
we
should
commit
every
Sermon
to
our
Memories
:
Such
perpetual
Conning
is
too
like
a
School-Boy's
Task
,
methinks
;
as
if
our
Auditors
were
Pedagogues
,
and
we
stood
in
continual
Fear
of
the
Ferula
,
if
we
should
not
have
all
our
Lesson
by
Heart
.
Much
less
is
Preaching
a
needless
Mustering
up
of
Authors
,
an
unmerciful
haling
of
the
Fathers
out
of
their
Graves
to
no
purpose
,
a
rude
claiming
Acquaintance
with
Greek
and
Latin
Writers
,
for
the
sake
of
a
Sentence
or
two
out
of
them
.
It
is
not
pleasing
the
People
with
Little
and
Trifling
things
,
or
astonishing
them
with
too
Great
and
High
ones
.
Nor
is
it
yet
any
thing
made
up
of
an
Affected
Tone
or
Gesture
,
or
any
thing
of
that
sort
.
But
(
as
I
represented
it
)
it
is
a
sober
informing
of
Mens
Judgments
,
and
establishing
them
in
the
Grand
Points
of
Religion
;
it
is
a
plain
and
bold
rebuking
of
Vice
,
and
a
warm
Exhortation
to
Vertue
;
it
is
an
affectionate
Application
of
Truth
to
the
Hearts
and
Lives
of
the
Hearers
.
This
is
Preaching
,
and
thus
the
Church
of
Christ
is
built
up
;
thus
this
Great
Pile
is
raised
,
and
reaches
with
its
utmost
Top
even
to
Heaven
,
where
it
is
Triumphant
.
Fifthly
,
In
the
next
place
I
must
not
forget
to
add
,
that
we
are
to
mind
those
things
also
which
respect
the
Discipline
and
Order
,
the
Vnity
and
Peace
of
the
Church
.
To
this
purpose
its
Solemn
Censures
were
Instituted
by
Christ
and
his
Apostles
;
that
if
there
should
happen
any
Dilapidations
in
the
Building
of
the
Church
,
it
might
by
these
be
speedily
Repair'd
,
that
Persons
of
Unholy
and
Disorder'd
Lives
might
be
debar'd
Communion
with
so
Holy
a
Society
.
And
the
Laws
of
Decency
were
prudently
design'd
to
extirpate
all
Confusion
and
Distraction
,
and
to
render
the
Church
and
all
its
Services
Beautiful
and
Venerable
.
The
Apostle
concerning
his
Converts
of
Colosse
,
professes
,
that
he
rejoiced
in
beholding
their
Order
,
Col.
ii
.
5.
A
Military
word
,
and
signifies
the
orderly
disposal
of
Soldiers
in
an
Army
.
Such
should
be
the
Regular
Marshalling
of
the
Church
Militant
.
It
is
requisite
for
its
Security
and
Welfare
,
that
all
keep
their
proper
Ranks
and
Stations
,
and
that
a
Decorum
be
every
where
observ'd
.
We
find
that
Circumstances
as
well
as
Substantials
are
to
be
look'd
after
;
the
Apostle
in
the
Eleventh
Chapter
of
this
Epistle
controuls
the
Solecisms
of
their
External
Behaviour
in
the
Service
of
God
.
He
checks
their
Rudeness
and
Irreverence
,
and
gives
Rules
for
the
outward
Deportment
and
Carriage
in
Praying
and
Prophesying
.
It
is
fit
that
some
care
should
be
taken
of
Religion's
Outside
,
that
she
have
a
comely
Equipage
.
Decent
and
Fitting
Circumstances
are
the
Wall
about
the
Spiritual
Building
;
they
are
the
Hedge
about
the
Field
of
the
Church
,
which
contributes
much
to
her
Preservation
and
Welfare
.
It
is
such
a
Fence
to
her
as
the
Bark
is
to
the
Tree
,
which
,
when
it
is
utterly
neglected
,
the
Fruit
,
and
sometimes
the
Tree
it self
,
is
endangered
.
Even
those
things
which
are
but
Accessary
and
Accidental
to
Devotion
,
are
of
great
use
;
and
the
Devotion
and
Worship
themselves
would
not
be
long
kept
up
without
these
.
But
let
us
remember
that
they
are
but
Circumstances
and
Appendages
,
and
that
the
things
which
we
are
chiefly
to
be
concern'd
for
in
Religion
are
of
an
higher
Nature
,
and
that
the
Mind
is
principally
to
be
employ'd
here
.
The
main
care
in
God's
Worship
must
be
,
that
it
be
Spiritual
and
Sincere
,
that
the
Heart
be
rightly
disposed
;
for
this
is
the
Sacrifice
which
he
chiefly
requires
and
regards
.
All
must
be
so
done
in
his
Service
,
that
the
Simplicity
of
Christianity
be
not
abated
,
that
Real
and
Internal
Religion
be
not
diminish'd
,
and
that
the
Visible
Face
of
it
be
never
without
the
Vitals
and
Spirit
of
it
.
Let
Religion
outwardly
appear
as
comely
and
beautiful
as
the
Rules
of
Christian
Edification
will
allow
,
but
by
no
means
let
her
exceed
in
Ornament
and
Bravery
;
for
she
will
soon
vanish
when
she
grows
Pompous
,
and
runs
into
External
Shew
and
Pageantry
.
With
Decency
and
Comeliness
are
generally
coupled
Vnity
and
Concord
;
and
these
we
are
to
be
concern'd
for
likewise
.
It
is
the
Harmony
and
Uniformity
of
the
Parts
of
a
Building
that
makes
it
both
Beautiful
and
Useful
.
Without
this
it
would
not
be
a
well-ordered
Edifice
,
but
a
confused
Heap
.
And
't
is
certain
,
that
by
our
love
of
Peace
and
Unity
,
we
shall
successfully
contribute
towards
the
Building
of
the
Church
:
For
there
is
History
enough
to
convince
us
,
that
the
Antient
Hereticks
and
Schismaticks
betray'd
the
Faith
when
they
destroy'd
the
Vnity
of
the
Church
.
At
the
same
time
that
they
made
a
Breach
in
her
Walls
,
they
undermined
her
Foundations
.
It
behoves
us
of
the
Clergy
,
then
to
maintain
mutual
Amity
and
Agreement
both
among
our selves
and
others
.
It
is
high
time
to
banish
all
Dissention
,
to
put
a
Period
to
all
our
Animosities
and
Vain
Janglings
,
to
doat
no
longer
on
Fruitless
Disputes
,
but
to
pursue
the
One
thing
Necessary
,
and
to
imbrace
our
Religion
with
an
Entire
Affection
,
and
to
commend
it
to
the
World
by
our
Practising
of
it
.
And
so
I
pass
to
the
last
thing
which
I
intended
to
Name
,
Seek
that
ye
may
Excel
in
a
Holy
Life
.
St.
Paul
in
his
Visitation
Sermon
to
the
Elders
of
the
Church
of
Ephesus
,
enjoins
them
to
take
heed
to
themselves
,
as
well
as
to
all
the
Flock
,
Acts
xxviii
.
28.
And
he
commands
Timothy
to
be
an
Example
of
the
Believers
,
in
Word
,
in
Conversation
,
in
Charity
,
in
Spirit
,
in
Faith
,
in
Purity
,
1
Tim.
iv
.
12.
And
more
briefly
,
ver.
16.
Take
heed
unto
thy self
,
and
to
thy
Doctrin
,
i.e.
to
thy
Life
,
as
well
as
to
thy
Preaching
.
And
he
charges
Titus
,
That
in
all
things
he
shew
himself
a
Pattern
of
good
Works
,
Tit.
ii
.
7.
As
there
is
a
Special
Designation
to
the
Office
of
the
Ministry
,
so
there
must
be
a
Special
Holiness
accompanying
it
.
There
must
be
a
Consecration
of
their
Lives
,
as
well
as
of
their
Persons
.
As
their
Function
Exalts
them
above
others
in
Dignity
,
so
they
should
surpass
them
in
all
Laudable
Actions
;
according
to
those
words
used
by
our
Church
in
her
Canons
,
[
*
](A38031-e18760-b)
*
Can.
75.
They
must
have
always
in
mind
that
they
ought
to
Excel
others
in
Purity
of
Life
,
and
should
be
Examples
to
the
People
to
live
well
and
Christianly
.
Let
not
that
which
was
part
of
the
Pharisees
Character
be
fastned
on
them
,
[
†
](A38031-e18790-b)
†
Matth.
xxiii
3.
They
say
,
but
do
not
,
they
Preach
well
,
but
Live
not
accordingly
.
Let
not
that
which
the
Apostle
saith
of
Seducers
and
False
Teachers
be
applied
to
them
,
[
‖
](A38031-e18810-b)
‖
T
it
i.
6.
They
profess
that
they
know
God
,
but
in
works
they
deny
him
.
If
they
be
Guilty
of
this
latter
,
they
pull
all
down
that
they
have
Built
,
they
render
all
their
Instructions
,
Admonitions
,
Reproofs
and
Exhortations
ineffectual
,
they
obstruct
the
Truth
in
or
by
their
Vnrighteousness
(
for
so
Rom.
i.
18.
may
be
read
according
to
the
sense
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
)
they
hinder
the
Force
and
Vertue
of
the
Truth
on
themselves
,
and
the
Propagation
of
it
to
others
by
an
Impious
Life
,
yea
,
they
take
a
course
to
Ruin
Religion
it self
.
Thence
it
was
the
usual
Speech
and
Maxim
of
the
Learned
and
Pious
Dr.
Hammond
,
The
Exemplary
Vertue
of
the
Clergy
must
restore
this
Church
.
It
is
that
must
commend
us
to
the
Hearts
and
Consciences
of
Men
,
it
is
that
must
powerfully
Influence
upon
them
,
and
teach
them
to
be
Religious
in
good
Earnest
.
A
Minister
cannot
chuse
a
more
efficacious
way
of
prevailing
with
others
to
be
God
,
than
by
letting
them
see
that
he
is
so
himself
.
But
on
the
contrary
,
't
is
no
marvel
that
the
Sheep
wander
,
if
the
Shepherd
strays
.
Every
ones
Eyes
are
upon
their
Guides
;
all
Men
are
looking
up
to
these
Stars
,
these
Torches
of
the
World
:
If
they
burn
dim
,
it
will
be
observ'd
,
and
,
which
is
worse
,
it
will
be
Imitated
.
It
is
observ'd
by
a
Traveller
of
good
Repute
,
that
Atheism
thrives
in
Italy
,
because
they
see
so
much
of
the
Cheats
and
Juggles
of
many
of
the
Priests
,
and
that
Interest
is
all
their
Religion
.
Wherefore
let
it
be
known
by
our
Exemplary
Lives
,
that
we
are
not
enclined
to
gratifie
Atheists
,
and
to
promote
Irreligion
in
the
World
:
Especially
,
let
it
be
seen
that
we
act
not
out
of
Worldly
Designs
,
that
we
make
not
the
Ministry
a
Secular
Calling
,
but
that
our
Principles
are
Sincere
,
and
that
we
do
all
for
the
Glory
of
our
Great
Master
.
In
brief
,
one
of
our
Character
should
,
like
Iohn
the
Baptist
,
be
[
*
](A38031-e18950-b)
*
John
v.
35.
a
Burning
and
a
Shining
Light
;
Burning
in
his
own
Breast
with
entire
Flames
of
Goodness
and
Devotion
,
with
pure
Intentions
of
Honouring
God
,
and
Promoting
Religion
;
and
Shining
in
his
Life
and
Actions
by
an
Uniform
Practice
of
Piety
,
by
an
Holiness
that
is
conspicuous
and
resplendent
.
Indeed
,
some
of
us
are
apt
to
entertain
this
False
Apprehension
,
That
the
things
before-mention'd
,
viz.
Right
Opinions
,
Preaching
of
True
Doctrin
,
Conformity
to
the
Church's
Order
and
Discipline
are
sufficient
,
though
they
be
abstracted
from
Holiness
.
Thence
some
labour
to
be
accounted
Orthodox
,
and
yet
mind
not
their
Lives
:
They
teach
others
what
they
are
to
do
,
but
are
regardless
of
their
own
Actions
.
They
are
hot
for
Ceremonies
,
but
cool
and
indifferent
in
the
Practice
of
Religion
.
But
nothing
can
be
more
unreasonable
and
absurd
,
for
the
things
before-named
are
in
order
to
a
Holy
Life
.
The
proper
tendency
of
the
Articles
of
Faith
is
to
Obedience
.
The
Exercise
of
Discipline
,
and
the
keeping
up
of
Decency
and
Order
,
were
originally
designed
to
beget
and
nourish
Religion
and
Vertue
.
Let
us
therefore
Correct
our
Conceptions
concerning
these
Matters
,
and
perswade
our selves
that
a
Vitious
Life
is
as
contrary
to
God
and
Religion
as
Erroneous
Doctrines
;
that
to
break
one
of
the
Commandments
,
is
as
bad
or
worse
than
to
deny
an
Article
of
the
Creed
;
that
Drunkenness
,
Swearing
,
Uncleanness
,
are
as
black
Crimes
as
Schism
.
Yea
,
let
us
be
convinced
,
that
by
Prophaness
and
Wickedness
the
Comliness
of
our
Worship
is
rendred
Deformed
,
our
most
Decent
Rites
become
Sordid
,
our
White
Garments
are
Stain'd
and
Polluted
.
Let
us
fix
upon
our
Minds
that
of
the
Devout
Abbot
of
Claraval
,
What
will
our
Canonical
Ordination
profit
us
if
we
live
Vncanonically
?
To
be
sound
in
the
Faith
,
to
Preach
it
to
others
,
to
be
Peaceable
and
Orderly
,
and
to
observe
the
Ecclesiastical
Rules
and
Laws
are
of
no
worth
and
value
if
our
Lives
be
Impure
and
Irregular
.
Wherefore
(
to
sum
up
all
in
a
few
words
)
let
him
that
earnestly
contends
for
the
Faith
,
for
the
Order
and
Discipline
of
the
Antient
Christians
,
think
himself
obliged
also
to
live
the
Life
of
a
Primitive
Saint
.
You
see
your
Calling
,
Brethren
;
you
see
what
is
your
Office
,
your
Work
,
your
Employment
;
and
you
cannot
but
see
that
it
is
of
Singular
Weight
and
Consequence
,
and
such
as
is
not
easily
to
be
performed
.
The
Fable
goes
of
Amphion
,
that
he
did
but
play
on
his
Lute
,
and
the
Stones
presently
came
together
of
their
own
accord
,
and
raised
the
Walls
of
Thebes
.
There
is
more
to
be
done
in
the
Building
that
I
have
been
Discoursing
of
,
in
the
Erecting
of
the
Walls
of
the
Spiritual
Ierusalem
.
It
is
a
Work
of
great
Difficulty
,
and
requires
exceeding
great
Skill
and
Pains
.
It
is
the
Office
of
the
Person
,
whose
Character
I
have
been
giving
you
,
to
teach
and
live
well
,
to
be
acquainted
with
the
True
Notions
of
things
,
and
to
frame
his
Words
and
Practice
suitably
to
them
;
to
maintain
the
Antient
Orthodox
Faith
,
and
to
be
[
*
](A38031-e19090-b)
*
T
it
i.
9.
able
by
sound
Doctrin
both
to
exhort
,
and
to
convince
the
Gain-sayers
;
to
keep
the
Old
Heresies
from
reviving
,
and
to
stifle
the
Modern
Follies
and
Fancies
;
dexterously
to
reclaim
the
Erring
World
,
manfully
to
confront
the
Disorders
of
a
degenerate
Age
;
to
confound
the
Atheist
,
and
vanquish
all
his
Absurd
Reasonings
against
his
Maker
;
and
to
Exalt
the
Best
Religion
,
and
cause
it
to
Prosper
and
Flourish
in
the
World
;
finally
,
to
bear
up
the
Pillars
of
Christianity
by
Pure
Doctrin
,
Strict
Discipline
,
and
Stricter
Example
and
Conversation
;
and
to
let
the
People
see
in
him
,
as
in
a
Mirrour
,
what
they
are
to
do
,
and
how
to
Order
their
Lives
.
Who
now
is
not
ready
to
infer
,
that
so
Weighty
a
Function
,
requires
such
[
*
](A38031-e19120-b)
*
2
Tim
ii
.
15.
Workmen
that
need
not
to
be
ashamed
?
Every
Block
will
not
make
a
Mercury
,
a
Messenger
of
God
,
an
Ambassador
of
Christ
.
His
Character
is
Great
and
Worthy
,
and
hath
an
indelible
Honour
annexed
to
it
,
and
therefore
is
not
to
be
the
Portion
of
the
Meanest
and
most
Abject
Souls
,
and
the
Untowardest
Bodies
,
as
oftentimes
it
is
contriv'd
.
It
is
not
a
Service
for
the
Illiterate
and
Pr●phane
,
the
Dunce
and
the
Debauch'd
;
for
these
are
wholly
unfit
for
so
Sacred
and
Excellent
a
Charge
as
I
have
describ'd
.
I
leave
with
you
the
remarkable
Words
of
that
Pious
Father
,
St.
Chrysostom
,
concerning
those
of
his
Clergy
,
whom
he
found
to
be
Vitious
Livers
,
and
accordingly
deprived
of
the
Exercise
,
of
their
Office
,
and
the
Priviledges
that
attended
it
,
[
*
](A38031-e19170-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theodoret.
Eccl.
〈◊〉
.
l.
5.
c.
28.
They
ought
not
,
saith
he
,
to
enjoy
the
Honour
of
Priests
,
and
at
the
same
time
not
to
emulate
the
Life
of
True
Priests
.
To
conclude
then
,
let
the
Greatness
and
Dignity
of
our
Task
be
ever
in
our
Thoughts
,
and
let
them
excite
us
to
the
utmost
Diligence
and
Care
.
Let
our
Desires
,
Wishes
,
Prayers
,
Endeavours
,
tend
to
the
effectual
Promoting
of
this
Great
Work
which
I
have
in
part
set
before
you
.
Especially
,
let
us
not
forget
the
most
Eminent
part
of
our
Office
,
which
is
to
Instruct
by
a
Godly
Conversation
,
for
this
is
a
sure
way
to
Amend
the
World
,
and
to
make
it
Better
.
That
Decay
of
Trade
and
Commerce
,
and
Consequently
of
Wealth
,
is
the
Natural
Product
and
Just
Penalty
of
Vice
in
a
Nation
.
A
Sermon
Preach'd
at
the
Proclaiming
and
Opening
of
a
Great
Fair.
EZEKIEL
XXVII
.
27.
Thy
Riches
and
thy
Fairs
and
thy
Merchandize
,
thy
Mariners
and
thy
Pilots
,
thy
Calkers
,
and
the
Occupiers
of
thy
Merchandize
,
and
in
all
thy
Men
of
War
that
are
in
thee
,
and
in
all
thy
company
,
which
is
in
the
midst
of
thee
,
shall
fall
into
the
midst
of
the
Seas
in
the
day
of
thy
ruin
.
IF
some
of
you
,
upon
the
reading
of
these
words
,
shall
put
the
same
Question
to
me
that
the
Ethiopian
Eunuch
did
to
Philip
,
Of
whom
speaketh
the
Prophet
this
?
you
may
soon
have
this
Demand
assoiled
by
consulting
the
Context
and
Neighbouring
Verses
.
There
you
will
see
is
foretold
the
Ruin
of
Tyre
,
a
City
in
Syrophoenicia
,
one
of
the
three
Provinces
of
Syria
.
There
is
described
the
Overthrow
of
that
Great
and
Famous
City
,
so
noted
for
Trading
and
Merchandizing
,
as
being
indeed
the
Great
Empory
of
the
World
.
This
whole
Chapter
,
wherein
my
Text
is
,
is
no
other
than
a
Passionate
Lamentation
of
the
Destruction
of
that
Place
.
You
will
find
this
expressed
according
to
the
usual
Skill
and
Art
of
Orators
,
who
are
wont
to
comply
with
that
Maxim
,
that
Contraries
being
set
one
against
another
are
the
more
advantageously
display'd
and
illustrated
.
The
Riches
of
Tyre
inhanse
her
Ruin
,
and
her
Ruin
discovers
her
former
Riches
and
Greatness
.
Accordingly
this
Chapter
consists
of
these
two
Principal
Parts
,
1st
.
A
Description
of
the
former
Bravery
and
Glory
of
that
City
,
(
from
the
beginning
of
the
Chapter
to
the
26th
ver.
)
2dly
.
It
s
unavoidable
Ruin
and
Destruction
,
with
the
sad
Allarm
it
gives
to
other
Nations
and
Neighbouring
Countries
(
from
the
26th
ver
.
to
the
End
of
the
Chapter
.
)
I
begin
with
the
First
Division
of
the
Chapter
,
which
compriseth
in
it
the
Former
Splendor
and
Grandeur
of
Tyre
:
And
there
these
Five
Topicks
are
remarkable
.
1st
.
Her
Fit
and
Convenient
Situation
,
at
once
both
Lovely
and
Vseful
,
ver.
3
,
4.
She
was
inviron'd
with
the
Waters
,
and
all
the
Compass
of
that
Great
City
was
but
as
one
Main
Port.
Like
a
Promontory
it
stood
into
the
Sea
,
and
so
was
Commodious
for
Resort
unto
from
divers
Countries
.
But
besides
the
Natural
Commodiousness
of
its
Situation
,
here
is
,
2dly
,
Described
her
Naval
Force
(
in
the
five
next
Verses
.
)
The
sum
of
all
that
is
said
there
is
This
,
That
she
was
famed
for
Excellent
Shipping
,
that
the
Vessels
she
sent
Abroad
for
Trafick
were
bravely
Adorned
,
that
their
Tackle
was
Rich
and
Costly
,
their
Sails
being
not
of
plain
Canvas
,
but
of
fine
Linnen
Embroider'd
,
as
if
with
that
Finery
and
Gayety
they
would
seem
to
Court
the
Winds
,
and
make
them
pliable
and
favourable
to
the
Passengers
.
3dly
.
You
read
in
the
two
next
Verses
of
the
Military
Glory
of
Tyre
,
her
Strength
and
Ability
to
grapple
with
a
considerable
Enemy
.
The
Strongest
and
Stoutest
Nations
came
thither
,
and
hung
up
their
Arms
as
in
a
Garison
:
They
were
Trained
and
Tutored
here
,
and
were
in
Pay
under
these
Noble
Tyrians
.
The
Persians
,
Lydians
,
and
Moors
were
all
glad
to
be
Listed
and
Entertained
Soldiers
under
them
.
The
[
*
](A38031-e19650-b)
*
à
Gon
ed
,
cubiius
.
Gammadims
(
or
,
according
to
the
Vulgar
Latin
,
the
Pygmeys
)
were
in
their
Towers
:
The
meaning
of
which
probably
is
this
,
that
the
Tallest
of
these
Foreign
Soldiers
,
or
of
the
Martial
Tyrians
and
Phoenicians
themselves
seem'd
to
be
of
a
very
Low
Stature
,
when
they
were
beheld
out
of
those
High
Towers
.
Or
,
they
might
be
called
Gammadim
,
Elbow-Men
,
because
they
were
Strong
and
Robust
in
those
Joints
,
their
Arms
and
other
Limbs
were
well
set
.
4thly
,
Their
Negotiation
,
Merchandize
and
Trafick
with
other
Nations
,
and
consequently
their
Wealth
and
Riches
are
most
excellently
deciphered
from
the
11th
Verse
even
to
the
25th
.
So
large
is
the
Description
of
that
Admirable
Mart
,
that
Catholick
Fair
,
to
which
all
Countries
resorted
,
and
kept
up
a
General
Trade
and
Commerce
.
As
their
Soldiers
so
their
Chapmen
came
from
far
Countries
.
All
People
,
whether
of
the
Isles
or
the
Continent
,
flock'd
hither
to
vend
or
exchange
the
Wares
which
are
reckon'd
up
in
this
Chapter
.
We
read
that
Hieram
,
a
former
King
of
this
Place
,
and
of
all
Phoenicia
,
was
a
Merchandizer
by
Sea
,
1
Kings
ix
.
27
,
28.
So
that
we
need
not
wonder
at
what
is
said
here
,
that
the
Merchants
were
Princes
.
And
that
all
that
Country
was
Famous
for
this
way
of
Trafick
is
attested
by
[
*
](A38031-e19860-b)
*
Lib.
5
p.
217.
Diodore
of
Sicily
,
and
by
[
†
](A38031-e19890-b)
†
In
Homer
.
Odys
.
O.
Eustathius
,
and
others
.
But
from
the
Huge
Bill
of
Trade
which
you
meet
with
here
I
might
take
occasion
by
the
by
to
enter
this
Caution
,
that
we
are
not
to
imagine
that
Trafick
and
Commerce
are
Unlawful
,
and
that
Merchandizing
is
in
it self
Blameable
and
Vitious
.
No
;
it
was
appointed
for
very
Useful
and
indeed
Necessary
Purposes
of
Man's
Life
.
If
it
lie
under
any
Abuses
,
these
ought
to
be
corrected
,
and
not
the
Thing
it self
to
be
condemned
.
Our
Saviour
whipp'd
the
Buyers
and
Sellers
,
but
it
was
because
he
found
them
in
the
Temple
,
which
was
not
a
fit
place
for
them
,
and
because
(
as
we
are
told
by
the
[
*
](A38031-e19950-b)
*
Selden
de
Dis
Syr.
Syntag.
2.
Learned
)
those
that
sold
Doves
were
reckon'd
by
the
Iews
as
Infamous
Persons
,
in
the
same
Rank
with
Gamesters
,
Panders
,
and
Thieves
.
Tyre
is
threatned
here
to
be
Punished
,
not
for
her
Merchandize
and
Fairs
,
but
for
her
Abusing
them
.
And
so
much
for
the
Fourth
Topick
remarkable
in
the
Description
of
the
Flourishing
State
of
Tyre
.
Another
Particular
remains
,
which
is
the
5th
and
last
,
viz.
the
Renown
which
that
Great
City
had
gain'd
among
all
Nations
,
the
General
Applause
which
it
had
purchased
,
ver.
25.
Tyrus
was
not
only
Rich
and
Happy
at
Home
,
but
grew
Famous
and
Eminent
Abroad
,
and
nothing
now
could
be
added
to
her
Glory
.
But
Sin
and
Vice
deform
and
discredit
any
Place
,
and
fit
it
for
Ruin
.
And
so
now
I
am
to
pass
(
but
loth
I
am
to
do
it
)
from
the
former
Felicity
of
Tyre
,
to
her
present
Misery
and
Destruction
;
(
and
this
is
enlarg'd
upon
from
the
25th
Verse
to
the
End
of
the
Chapter
.
)
Her
Overthrow
is
represented
in
an
Excellent
Metaphor
,
in
v.
26.
[
Thy
Rowers
have
brought
thee
into
great
Waters
,
the
East
Wind
hath
broken
thee
in
the
midst
of
the
Seas
.
]
Tyre
,
that
was
so
brave
and
stately
a
Ship
,
richly
Laden
and
well
appointed
,
is
now
miserably
Cast
away
.
Thy
Rowers
,
that
is
,
thy
Rulers
and
Great
Ones
,
have
brought
thee
to
this
Condition
,
and
now
leave
thee
to
suffer
Shipwrack
.
Both
they
and
thou
must
perish
,
and
sink
into
the
Deep
.
The
East
Wind
hath
broken
thee
,
that
Wind
being
most
Tempestuous
and
Dangerous
in
that
Country
:
Or
Nebuchadnezzar
,
that
Blustering
Prince
,
is
here
meant
,
who
lay
East
from
Tyre
,
and
came
thence
and
destroy'd
it
.
And
this
Metaphor
of
a
Broken
Ship
is
fitly
continued
in
the
next
Verse
,
the
Words
which
I
have
chosen
to
entertain
you
with
.
I
might
observe
to
you
here
,
that
this
is
no
Unusual
Similitude
,
and
that
the
Poets
and
Orators
are
much
in
love
with
it
.
It
would
savour
too
much
of
School
to
repeat
Horace
his
[
*
](A38031-e20250-b)
*
Ode
14.
Verses
,
wherein
he
Elegantly
compares
Rome
to
a
Vessel
on
the
Main
.
And
if
you
consider
that
these
Tyrians
were
Situated
on
the
Mediterranean
,
and
so
were
in
the
constant
sight
of
the
Sea
,
and
daily
beheld
their
own
and
others
Ships
riding
on
the
Waves
,
you
will
not
then
deny
that
This
Comparison
and
Allegory
are
most
fitly
here
applied
.
And
I
might
further
Embellish
this
,
by
observing
to
you
that
in
the
Old
Coin
of
the
Tyrians
there
was
a
Ship
stamped
;
and
their
common
Brag
was
,
that
they
were
the
First
Inventors
of
Shipping
,
the
First
Authors
of
Navigation
.
[
*
](A38031-e20360-b)
*
Tibul.
lib.
1.
Eleg.
8.
Prima
ratem
ventis
credere
docta
Tyrus
.
So
appositely
and
elegantly
is
she
compared
to
a
Ship
,
and
her
Magistrates
to
Pilots
,
and
her
Riches
and
Costly
Wares
to
the
Lading
and
Cargo
.
[
Thy
Riches
and
thy
Fairs
and
thy
Merchandize
(
for
which
thou
wert
so
much
celebrated
)
thy
Mariners
and
thy
Pilots
(
those
that
sat
at
the
Helm
,
and
were
thy
Governors
and
Rulers
;
or
,
in
the
most
obvious
Sense
,
thy
Famous
Mariners
and
Skilful
Masters
of
Ships
)
and
thy
Calkers
(
that
is
,
all
Inferior
Persons
subservient
to
the
making
,
building
,
or
mending
of
thy
Ships
,
the
Skilful
Carpenters
and
Shipwrights
employ'd
in
the
repairing
of
thy
Vessels
)
and
the
Occupiers
of
thy
Merchandize
(
i.e.
all
thy
Chapmen
,
and
Fellow-Traders
and
Merchants
)
and
all
thy
Men
of
War
that
are
in
thee
and
in
all
thy
Company
(
these
are
not
Men
of
War
in
the
Naval
sense
,
but
they
are
Soldiers
and
Warriors
on
Land
)
all
these
shall
fall
into
the
midst
of
the
Seas
in
the
day
of
thy
Ruin
]
;
i.e.
they
shall
utterly
perish
,
and
sink
like
a
laden
Vessel
to
the
bottom
of
the
Deep
.
The
Babylonians
shall
come
and
Invade
them
,
and
lay
them
wast
.
And
it
follows
in
the
28th
Verse
,
The
Suburbs
shall
shake
at
the
sound
of
the
cry
of
thy
Pilots
,
which
most
elegantly
and
Poetically
expresseth
the
Horrid
Noise
and
Outcry
of
the
perishing
Tyrians
(
as
indeed
the
Stile
of
the
Prophet
in
this
Chapter
is
not
inferiour
to
the
best
of
Poets
.
)
The
three
insuing
Verses
relate
the
Resentment
which
other
Nations
that
traded
with
them
shall
have
of
their
Ruin
,
which
is
summed
up
in
those
few
words
(
comprehending
all
that
had
been
said
in
the
Antithesis
throughout
the
Chapter
concerning
their
Preceding
Glory
and
Present
Misery
)
v.
32.
What
City
is
like
Tyrus
,
like
the
destroyed
in
the
midst
of
the
Sea
?
What
City
was
like
Tyrus
once
for
its
Riches
and
Commerce
,
for
its
Military
Force
,
Fame
and
Renown
?
And
what
City
like
Tyrus
now
for
its
sudden
but
inevitable
Calamity
?
She
sat
like
a
Lady
,
abounding
in
Bravery
and
Luxury
,
encircled
with
all
manner
of
Earthly
Felicity
,
but
now
she
is
robb'd
of
all
her
Gayety
,
strip'd
of
her
Glory
,
and
clothed
with
nothing
but
Shame
.
The
Fairs
are
over
,
the
Wares
are
rifled
and
carried
away
,
and
her
End
is
most
Miserable
and
Deplorable
;
which
you
will
find
inlarged
upon
to
the
close
of
the
Chapter
.
It
is
high
time
now
,
after
this
Brief
Descant
on
the
whole
Chapter
,
to
confine
my self
and
my
Discourse
to
the
Words
which
I
first
read
unto
you
:
On
which
we
may
ground
these
two
Propositions
,
1.
That
all
Warlike
Provision
shall
prove
Successless
,
all
Weapons
Useless
and
Insignificant
in
the
hands
of
a
Sinful
People
.
All
thy
Men
of
War
shall
fall
into
the
midst
of
the
Sea
.
2.
Decrease
of
Wealth
and
Riches
,
Decay
of
Trade
and
Merchandising
,
and
consequently
Scarcity
and
Penury
are
the
Judgments
which
a
Sinful
Nation
may
expect
.
This
Proposition
is
derived
from
the
Front
and
the
Close
of
the
Text
,
Thy
Riches
,
thy
Fairs
,
and
thy
Merchandize
shall
fall
into
the
midst
of
the
Sea
in
the
day
of
thy
Ruin
.
Thy
Domestick
and
Foreign
Trade
,
thy
Commerce
at
Home
and
Abroad
shall
Decay
and
Die
.
This
is
the
Proposition
which
I
intend
to
insist
upon
,
as
most
suitable
to
our
present
purpose
,
and
the
Occasion
of
our
Meeting
here
.
That
we
may
not
find
the
Real
Experiment
of
This
Observation
in
the
Land
of
our
Nativity
is
the
design
of
what
I
am
to
deliver
to
you
this
day
.
And
to
that
end
let
us
earnestly
supplicate
and
implore
the
God
of
Heaven
,
that
it
may
make
such
an
Impression
on
our
Hearts
and
Lives
,
that
we
may
never
Actually
feel
and
suffer
what
I
am
to
treat
of
.
This
is
the
main
thing
,
I
say
,
which
I
observe
in
the
Text
,
that
the
Decay
of
Trade
and
Trafick
,
and
consequently
Poverty
and
Scarcity
are
one
kind
of
Judgments
which
,
amongst
others
,
are
inflicted
on
a
Sinful
Nation
.
Thus
it
was
with
Tyre
,
the
Famous
Tyre
,
the
Make
and
Situation
of
which
place
seem'd
to
render
it
altogether
Impregnable
.
It
was
built
on
a
Rock
,
and
there
had
its
[
1
](A38031-e20620-b)
1
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Tyrus
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rupes
.
Name
in
the
Hebrew
;
and
it
is
likely
the
Prophet
Zachary
alludes
to
this
in
his
9th
Chap.
[
2
](A38031-e20670-b)
2
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
built
her self
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
strong
Hold.
v.
3.
Tyre
was
not
only
surrounded
and
guarded
by
the
Sea
,
the
Waves
whereof
stood
up
as
in
a
Body
to
protect
and
defend
it
,
but
the
Garisons
and
Redoubts
which
they
had
erected
within
made
the
place
almost
Unconquerable
.
Thus
both
the
Natural
and
Artificial
Structure
of
it
concurr'd
to
let
in
Riches
and
Prosperity
,
and
to
keep
out
Want
and
Distress
,
and
by
both
to
make
them
Happy
.
Yet
behold
!
when
by
the
Abuse
of
their
Plenty
and
Prosperity
they
grew
Loose
and
Wanton
,
and
unworthily
provoked
Him
who
was
the
Donour
of
those
earthly
Blessings
,
then
Poverty
like
an
Armed
Man
broke
in
upon
them
,
and
they
were
not
able
to
withstand
his
Assaults
.
First
,
Tyre
was
Besieged
by
Nebuchadnezzer
,
and
that
in
a
short
time
after
this
Prophesy
;
and
though
it
held
out
Thirteen
Years
(
as
[
3
](A38031-e20730-b)
3
Antiqu.
Jud.
l.
11.
And
Cont.
Apion
.
l.
1.
Iosephus
relates
)
yet
at
last
it
was
taken
,
and
laid
wast
:
This
Judgment
,
the
effect
of
which
lasted
about
[
4
](A38031-e20750-b)
4
Isai.
xxiii
.
17.
Seventy
Years
(
the
time
of
the
Iewish
Captivity
,
and
the
very
same
time
that
Theirs
was
)
made
them
not
Better
,
for
the
Prophet
Isaiah
saith
concerning
this
City
,
[
1
](A38031-e20780-b)
1
Isai.
xxiii
.
17.
She
shall
turn
to
her
hire
,
and
commit
fornication
with
all
the
Kingdoms
of
the
World
.
Therefore
most
justly
did
God
visit
them
a
second
time
,
viz.
[
2
](A38031-e20810-b)
2
Diodor.
Sic.
l.
17.
Plutarch
vit.
Alex.
M.
Curtius
l.
4.
in
the
days
of
Alexander
the
Great
,
who
made
way
through
the
Sea
to
them
,
and
by
unspeakable
Labour
and
Toil
,
by
a
Bridge
of
Stones
which
he
had
amassed
together
in
the
Deep
,
he
reached
them
at
last
,
and
miserably
confounded
them
.
Thus
in
a
sense
more
Literal
than
perhaps
you
imagined
,
all
their
Men
of
War
did
fall
into
the
midst
of
the
Sea
.
Some
think
the
Destruction
of
Tyre
by
the
Macedonians
was
foretold
in
Isaiah
23.
1.
where
by
the
Land
of
Chittim
is
meant
Macedonia
,
others
say
Cilicia
,
whence
Alexander
came
to
them
.
This
Great
Warrior
killed
[
3
](A38031-e20910-b)
3
Arrianus
.
Seven
or
eight
thousand
in
the
Siege
,
which
lasted
Seven
Months
;
and
after
the
Siege
,
when
the
Fury
of
the
Slaughter
was
over
,
[
4
](A38031-e20920-b)
4
Diodorus
.
Curtius
.
Two
Thousand
of
the
Inhabitants
were
Hanged
up
and
Crucified
,
and
Thirteen
thousand
were
made
Captives
and
Slaves
.
Thus
Tyre's
Riches
and
Fairs
and
Merchandise
fell
into
the
midst
of
the
Sea
,
were
utterly
consumed
and
destroyed
,
in
the
day
of
her
Ruin
;
and
she
felt
the
Fatal
Doom
and
Judgment
of
Babylon
,
Rev.
xviii
.
11.
No
man
buyeth
their
Merchandize
any
more
.
I
will
give
you
a
Brief
Account
of
the
Proposition
in
these
Three
Particulars
;
First
,
Sometimes
in
the
Nature
of
the
thing
it self
it
so
happens
that
Poverty
and
Scarcity
,
and
Decrease
of
Trading
are
the
Products
of
Sin
.
Some
Vices
there
are
which
of
themselves
stop
the
Course
of
all
Trafick
,
and
drag
Penury
and
Want
along
with
them
,
and
unavoidably
plunge
Men
into
a
Necessitous
Condition
.
Is
it
not
evident
that
Prodigality
and
Luxury
,
Revelling
and
Rioting
,
Pride
and
Idleness
,
Whoredom
and
Adultery
by
their
own
proper
Efficacy
and
malign
Influence
blast
the
fairest
Estates
,
and
throw
Men
into
the
most
Lamentable
and
Miserable
Circumstances
?
as
I
shall
have
occasion
to
shew
you
more
largely
anon
.
Secondly
,
That
a
Sinful
and
Rebellious
Nation
should
be
despoiled
of
its
Riches
and
Plenty
,
happens
not
only
in
the
nature
of
the
thing
it self
,
but
by
the
Iust
Iudgment
of
God
upon
Sinners
.
And
you
will
confess
this
to
be
Rational
,
if
you
consider
the
Grounds
why
God
is
pleased
to
bless
a
People
or
Person
with
the
Affluence
of
Wealth
and
Worldly
Goods
,
viz.
that
they
may
use
them
to
the
setting
forth
of
his
Praise
and
Glory
,
that
they
may
make
them
conduce
to
the
designs
of
Vertue
and
Religion
,
that
they
may
by
Them
serve
their
Maker
with
a
chearful
and
contented
Spirit
,
that
they
may
be
encouraged
to
do
Good
and
to
communicate
,
and
that
they
may
by
the
enjoyment
of
the
Good
things
of
this
World
lay
up
for
themselves
a
Treasure
in
another
,
even
in
the
Mansions
of
Eternal
Glory
.
To
such
worthy
purposes
as
these
doth
the
God
of
Heaven
bestow
Earthly
Riches
and
Plenty
.
If
then
we
frustrate
all
these
noble
Designs
,
and
by
the
worldly
Blessings
conferr'd
upon
us
dishonour
our
Great
Benefactor
,
and
make
our
Wealth
and
Abundance
administer
only
to
the
promoting
of
Wickedness
and
Vice
;
if
thus
we
pervert
the
Intentions
of
the
Donor
,
it
is
but
just
that
we
should
be
deprived
of
them
,
and
left
in
a
Poor
and
Forlorn
Condition
.
Now
you
may
expect
to
hear
the
Almighty
say
,
[
I
will
take
away
my
Corn
and
my
Wine
,
my
Wooll
and
my
Flax
,
Hos.
ii
.
9.
]
Mine
they
are
,
and
to
my
Glory
they
ought
to
have
been
employed
;
but
since
they
are
not
,
I
will
strip
the
Possessors
of
them
,
and
leave
nothing
but
Want
and
Penury
in
their
room
.
It
is
the
Blessing
of
the
Lord
that
maketh
Rich
,
and
if
we
will
not
study
to
gain
that
Blessing
by
consecrating
our selves
and
services
unto
Him
,
it
is
no
wonder
that
we
lie
under
the
Curse
of
Poverty
and
Necessity
.
If
we
will
not
faithfully
serve
God
,
he
will
not
suffer
us
to
be
serviceable
to
our Selves
.
If
we
forget
and
despise
Him
,
he
will
give
us
over
to
a
neglect
of
our
own
Concerns
and
Interest
.
Thirdly
,
God
inflicts
This
Judgment
on
a
Wicked
and
Impenitent
Land
,
because
it
is
the
Basis
and
Groundwork
of
many
Other
Calamities
.
If
Trafick
and
Commerce
,
if
Plenty
and
Provision
fail
,
a
whole
Train
of
Evils
will
soon
follow
.
So
that
this
is
a
Curse
which
is
big
with
many
more
,
and
those
as
Dreadful
as
it self
:
and
therefore
this
is
a
most
proper
Punishment
for
an
Ungrateful
and
Disobedient
People
.
Having
thus
given
you
a
short
Account
of
the
Remark
which
I
made
upon
the
words
,
I
am
to
shew
you
now
of
what
Great
Vse
it
may
be
in
our
Lives
and
Conversations
,
which
is
the
chief
thing
I
intended
.
1.
This
informs
you
what
is
the
Great
Interest
of
a
Nation
,
what
is
most
Advantageous
and
Profitable
to
a
People
,
even
with
reference
to
the
things
of
This
Life
.
Godliness
is
their
greatest
Gain
,
it
having
the
Promise
of
This
Life
as
well
as
of
that
to
Come
.
The
Poets
feign
,
and
fancifully
tell
us
,
that
their
God
wooed
in
Gold
,
and
descended
in
such
a
Glistering
Showr
.
Certain
it
is
,
and
out
of
the
reach
of
all
Fiction
,
that
with
God
and
Religion
we
shall
be
blessed
likewise
with
such
a
Portion
of
Riches
as
shall
be
most
serviceable
to
our
best
Ends.
God
oftentimes
showrs
down
Wealth
with
a
plentiful
Hand
on
his
Friends
and
Favourites
.
You
see
then
the
true
way
and
Method
of
Prospering
in
the
World
.
If
you
fear
God
and
keep
his
Commandments
,
you
shall
be
recompensed
with
the
good
things
of
this
Life
.
A
Person
or
Nation
that
sincerely
endeavours
to
purchase
True
Wisdom
(
which
consists
in
Righteousness
and
Holiness
)
shall
find
that
[
*
](A38031-e21240-b)
*
Prov.
iii.
16.
in
her
left
hand
are
Riches
and
Honours
.
2.
Thank
God
that
you
have
so
long
enjoyed
the
Blessings
of
Plenty
and
Trafick
:
Bless
his
Holy
Name
that
you
are
not
deprived
of
these
Earthly
Benefits
and
Favours
,
notwithstanding
the
Forfeiture
you
have
made
of
them
by
your
repeated
Provocations
,
by
your
multiplied
Enormities
,
and
Rebellions
against
God
.
Yet
,
3.
You
are
invited
from
what
hath
been
said
to
observe
God's
Hand
lifted
up
against
you
.
Though
he
hath
not
utterly
Impoverish'd
this
Nation
,
yet
it
can't
escape
your
Notice
that
he
hath
brought
it
Low
,
and
by
many
Passages
and
signal
Acts
of
Providence
hath
designed
to
Humble
it
.
Let
us
acknowledge
the
Tokens
of
his
Wrath
and
Vengeance
,
and
tremble
at
the
various
Instances
of
his
Displeasure
.
Look
back
and
forget
not
how
God
hath
dealt
with
you
heretofore
;
he
hath
held
the
point
of
the
Sword
to
your
Breasts
;
he
hath
blown
upon
you
with
Infectious
and
Pestilential
Vapours
;
he
hath
singed
and
scorched
you
by
a
Dreadful
Fire
.
Especially
call
to
mind
this
last
,
and
remember
how
the
Great
Metropolis
of
this
Nation
,
the
Royal
Chamber
,
the
Universal
Exchange
for
Trafick
,
was
by
a
most
astonishing
Conflagration
laid
in
Ashes
in
four
days
.
I
mention
this
the
rather
because
I
look
upon
it
as
one
of
the
Greatest
and
Notablest
Instances
of
God's
consuming
the
Riches
and
Merchandize
of
a
People
in
the
day
of
their
Ruin
that
ever
happen'd
.
4.
Be
reminded
by
all
this
to
hearken
to
the
Rod
,
and
who
hath
appointed
it
,
to
call
your
Sins
to
remembrance
,
and
to
amend
your
Lives
for
the
future
.
For
This
,
this
alone
will
either
prevent
the
like
Judgments
and
Calamities
hereafter
,
or
it
will
shield
you
from
the
Evil
of
them
.
This
will
guard
you
against
your
Enemies
Swords
,
this
will
be
a
Preservative
and
Antidote
against
the
Pestilence
,
this
will
be
your
Skreen
against
the
Flames
:
In
brief
,
this
will
succeed
and
prosper
all
your
Secular
Enterprizes
,
secure
and
increase
your
Incomes
,
restore
and
establish
a
Free
Trade
and
Commerce
,
crown
you
with
Plenty
and
Abundance
,
and
drive
away
Distress
and
Indigence
from
your
Doors
.
As
you
are
desirous
then
to
avoid
the
Judgment
which
my
Text
tells
you
of
,
as
you
consult
your
Profit
and
Advantage
in
this
World
,
as
you
are
willing
to
buy
and
sell
,
and
get
gain
,
as
you
wish
for
Earthly
Happiness
and
Success
,
as
you
desire
to
Thrive
in
all
your
Negotiations
and
Traficks
,
be
careful
that
you
addict
not
your selves
to
any
known
Vice
,
that
you
shun
all
the
Paths
of
Sin
and
Wickedness
,
but
especially
let
me
request
you
to
renounce
those
Lusts
which
do
more
immediately
and
forcibly
call
down
this
Punishment
which
is
foretold
in
the
Text
,
and
which
it
is
likely
were
the
Cause
of
the
Decay
of
Tyre's
Riches
and
Merchandize
.
First
then
,
Sloth
and
Idleness
,
the
immediate
Source
of
all
Poverty
,
must
be
banished
and
discarded
.
He
that
is
slothful
in
his
work
,
is
brother
to
him
that
is
a
great
waster
,
saith
the
Great
Master
of
Oeconomicks
and
Politicks
,
Prov.
xviii
.
9.
He
becometh
poor
that
dealeth
with
a
slack
hand
,
but
the
hand
of
the
diligent
maketh
rich
,
saith
the
same
Inspired
Author
,
Prov.
x.
4.
Which
is
expressed
in
other
words
in
Chap.
xiii
.
ver.
4.
The
soul
of
the
sluggard
desireth
,
and
hath
nothing
,
but
the
soul
of
the
diligent
shall
be
made
fat
.
The
meaning
is
that
Poverty
is
the
Fruit
of
Idleness
,
but
God
will
give
a
Blessing
to
Industry
and
Diligence
,
and
Families
and
Kingdoms
thrive
by
this
means
.
Secondly
,
the
usual
Companion
of
Idleness
is
Pride
,
and
that
likewise
must
be
discountenanced
if
ever
you
hope
to
prosper
in
your
Worldly
Affairs
.
The
Tyrians
were
a
very
Proud
and
Haughty
People
,
as
appears
from
Ezek.
xxvii
.
3.
Thou
sayst
,
I
am
of
perfect
beauty
.
And
in
the
next
Chapter
it
is
recorded
not
only
of
the
Prince
of
Tyrus
,
that
his
heart
was
lifted
up
,
and
he
said
he
was
a
God
,
and
sat
in
the
seat
of
God
;
but
of
the
People
it
is
said
,
Their
heart
was
lifted
up
because
of
their
Riches
,
ver.
25.
And
they
were
not
only
conceited
of
their
Beauty
,
Preferment
and
Riches
,
but
their
Extravagant
Vanity
and
Pride
of
Apparel
may
be
guess'd
from
their
Fantastick
and
Gaudy
Trimming
of
their
Ships
,
which
this
Chapter
mentions
.
They
that
were
so
Wanton
and
Profuse
in
decking
their
Vessels
,
were
questionless
as
Lavish
in
adorning
themselves
.
And
perhaps
Tyre
was
more
than
ordinarily
proud
of
its
Purple
,
for
which
it
was
so
famous
,
for
on
this
shore
were
gather'd
those
Shell-fishes
the
liquor
whereof
made
that
Noble
Colour
wherewith
the
Robes
of
Emperors
and
Senators
were
died
.
I
have
heard
some
say
,
that
this
sort
of
Pride
is
a
Friend
to
Trade
by
the
New
Fashions
and
Modes
it
daily
invents
:
but
I
can
assure
them
on
good
Grounds
that
in
the
close
it
rather
causes
the
decay
of
Trafick
,
and
is
the
readiest
way
to
introduce
Misery
and
Beggery
;
for
Pride
of
Habit
is
the
Mother
of
Idleness
,
Luxury
and
Wantonness
,
and
these
are
usually
maintain'd
and
upheld
by
Fraud
,
Deceit
,
Lying
,
and
Theft
,
which
are
all
destructive
things
.
Do
we
not
daily
see
(
and
may
we
not
lament
it
?
)
that
many
to
indulge
and
satisfy
their
Pride
,
neglect
their
Lawful
and
Honest
Callings
,
and
by
that
course
expose
themselves
and
Families
to
Ruin
and
Destruction
?
May
we
not
see
others
(
and
we
need
not
go
far
to
spy
them
)
who
are
so
lavish
in
their
Garb
and
Apparel
,
that
it
is
to
be
thought
their
almost
starv'd
Bellies
cry
shame
of
their
Pride
?
Thirdly
,
Intemperance
and
Excess
in
Eating
and
Drinking
are
Sins
which
in
their
own
nature
prove
the
Overthrow
of
the
Wealthiest
and
most
Thriving
People
.
Before
Babylon
was
taken
by
Cyrus
it
is
observed
by
the
Historian
,
that
[
*
](A38031-e21720-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Xenophon
.
they
spent
whole
Nights
in
Drinking
and
Debauchery
.
Where
this
Vice
prevails
and
gets
the
mastery
,
all
Serious
Employment
is
laid
aside
,
and
Gratifying
the
Wanton
Appetite
is
the
only
Business
and
Dispatch
.
Now
no
other
Penalty
can
be
imagined
to
be
the
result
of
This
than
what
the
Wise
Man
hath
awarded
,
Prov.
xxiii
.
21.
The
Drunkard
and
the
Glutton
shall
come
to
Poverty
.
How
often
is
the
indulging
of
Superfluities
punish'd
with
the
Want
of
Necessaries
?
Excessive
Provision
makes
way
for
None
at
all
.
May
it
not
too
frequently
be
observ'd
in
Great
Cities
,
that
the
Dining
Room
empties
the
Shop
;
the
Overloaded
Board
impoverisheth
the
Counter
,
and
the
Table
devours
all
the
House
?
Fourthly
,
The
inseparable
attendant
of
Luxury
is
Lewdness
and
Vncleanness
;
and
I
wish
the
lamentable
Experience
of
this
Age
did
not
too
notoriously
verify
what
I
am
to
suggest
to
them
,
That
[
*
](A38031-e21860-b)
*
Tob.
iv
.
13.
in
Lewdness
is
Decay
and
great
Want
;
for
Lawdness
is
the
Mother
of
Famine
.
Or
hear
what
a
more
Authentick
Writer
saith
,
[
†
](A38031-e21880-b)
†
Prov.
vi
.
26.
By
means
of
a
whorish
woman
a
man
is
brought
to
a
piece
of
Bread
.
The
Lowest
and
Vilest
Condition
is
the
just
Reward
of
so
Abominable
a
Sin
.
If
you
would
then
consult
your
Temporal
Good
,
and
advance
even
your
Secular
Welfare
,
you
are
concern'd
to
use
all
Holy
Arts
to
guard
your selves
against
this
Vice
,
and
the
rather
because
it
is
now
grown
so
Fashionable
,
and
in
this
degenerate
Age
of
ours
brought
into
Repute
and
Credit
.
Fifthly
,
Perswade
your selves
that
all
Injustice
and
Extortion
(
although
they
may
seem
to
be
Thriving
and
Profitable
for
a
time
)
shall
at
last
redound
to
your
greatest
Loss
and
Damage
even
in
this
World
.
Where-ever
these
are
practised
,
they
will
certainly
end
in
the
Ruin
of
the
Persons
,
Families
or
Nations
that
are
guilty
of
them
.
You
read
that
this
was
part
of
the
Complaint
against
Tyre
,
That
by
the
multitude
of
her
Merchandize
she
filled
the
midst
of
her
with
Violence
,
Ezek.
xxviii
.
16.
As
they
were
Great
Traders
,
so
they
were
Great
Oppressors
,
and
by
being
the
former
they
learnt
to
be
the
latter
,
that
is
,
they
found
they
had
great
Opportunities
of
Defrauding
and
Exacting
,
and
they
made
use
of
them
.
But
my
Text
tells
you
what
was
the
direful
Issue
of
this
,
it
ended
at
last
in
the
Destruction
of
all
Trade
and
Commerce
,
and
in
the
Ruin
of
the
whole
Nation
.
Thus
it
was
with
the
Israelites
,
when
they
swallowed
up
the
Poor
,
and
made
the
needy
of
the
Land
to
fail
;
The
Prophet
[
*
](A38031-e21980-b)
*
Chap.
viii
.
ver.
4
,
8.
Amos
lets
them
know
,
That
the
Land
shall
tremble
for
this
,
and
every
one
shall
mourn
that
dwelleth
therein
,
and
it
shall
rise
up
wholly
as
a
Flood
,
and
it
shall
be
cast
out
and
drowned
,
as
by
the
Flood
of
Egypt
;
alluding
to
the
River
Nile
,
which
used
to
ascend
with
Violence
,
and
overflow
the
Fields
of
that
Country
.
Remember
the
Aphorism
of
that
Infallible
Writer
whom
I
have
so
often
cited
,
[
†
](A38031-e22020-b)
†
Prov.
xxii
.
16.
He
that
oppresseth
the
poor
to
increase
his
Riches
,
shall
surely
come
to
want
.
Assure
your selves
that
all
your
Revenues
and
Incomes
which
are
gain'd
by
the
Cries
of
Widows
and
Fatherless
Children
,
will
never
prosper
.
But
rather
expect
that
for
your
being
Hard-hearted
to
the
Poor
,
and
denying
them
what
is
due
to
their
Necessitous
Condition
,
you
shall
one
day
come
to
Poverty
your selves
;
or
if
you
escape
,
your
Posterity
shall
bear
your
Punishment
.
Again
,
as
Oppression
towards
Man
,
so
Impiety
towards
God
will
bring
a
Curse
upon
your
Estate
.
Never
think
to
Thrive
by
that
Trade
and
Trafick
which
Intrench
upon
God's
Holy
Day
and
Worship
.
Let
me
tell
you
,
by
Prophaning
the
Christian
Sabbath
,
you
set
your selves
back
for
the
whole
Week
.
It
is
just
with
God
to
Curse
you
in
your
▪
Six
Days
labours
,
when
you
will
not
devote
your selves
to
him
on
the
Seventh
,
which
he
hath
Blessed
and
Hallowed
to
himself
.
If
your
rob
God
of
his
Due
,
he
may
justly
permit
others
to
purloin
from
you
.
If
you
be
neglectful
of
God's
House
,
why
should
you
look
that
he
will
prosper
you
in
yours
?
If
you
will
not
find
Time
for
God
,
how
can
you
hope
to
have
any
Successful
to
your selves
?
If
your
cry
be
like
that
of
the
prophane
and
wordly
Israelites
,
Amos
viii
.
5.
When
will
the
New
Moons
and
Sabbaths
be
over
,
that
we
may
set
forth
Corn
and
Wheat
,
that
we
may
buy
and
sell
,
and
get
gain
?
Never
hope
by
that
Buying
and
Selling
to
be
real
Gainers
.
In
short
,
if
you
wholly
slight
the
Things
of
Heaven
,
you
must
not
expect
to
prosper
in
your
Earthly
ones
.
Lastly
,
Covetousness
and
Love
of
the
World
(
which
yet
perhaps
you
can
hardly
imagin
)
do
oftentimes
prove
the
Bane
of
Worldly
Increase
and
Profit
.
Some
Avaritious
Persons
are
like
those
foolish
Animals
which
love
to
steal
Money
,
only
to
Hide
it
.
Their
Ambition
is
to
Hoard
up
great
Treasures
,
and
make
their
Gold
and
Silver
as
useless
as
they
were
in
the
Mines
.
He
is
as
truly
Poor
,
that
hath
Much
,
and
Useth
it
not
,
as
he
that
hath
Nothing
.
His
Blessing
is
turn'd
into
and
absolute
Curse
,
and
the
more
he
Possesseth
the
less
he
Enjoyeth
.
Besides
,
how
often
doth
it
happen
that
the
Covetous
and
Ravenous
Desires
of
Worldly
Men
are
blasted
by
the
just
Judgment
of
God
?
As
our
Saviour
observes
of
the
Sodomites
,
[
*
](A38031-e22200-b)
*
Luke
xvii
.
28
,
29.
They
bought
,
they
sold
,
and
then
it
rained
Fire
and
Brimstone
from
Heaven
,
and
destroy'd
them
all
.
They
were
over-eager
and
busie
about
their
Earthly
Affairs
,
they
were
wholly
swallowed
up
of
the
World
,
and
then
no
wonder
that
the
Divine
Vengeance
baffled
their
Designs
and
Enterprizes
.
And
thus
you
see
what
Sins
they
are
which
either
in
their
own
Nature
,
or
by
the
just
Hand
of
God
,
undermine
the
Temporal
Welfare
and
Prosperity
of
a
Nation
.
You
see
what
Vices
are
likely
to
Impoverish
and
Exhaust
a
People
:
and
I
doubt
not
but
most
of
these
were
instrumental
in
the
Destruction
of
Tyre
.
The
Design
of
this
Discourse
is
,
that
they
may
not
be
so
of
England
.
That
Place
and
This
run
parallel
in
many
things
;
I
pray
God
they
may
not
also
in
their
Ruin
.
England
is
seated
in
the
Waters
,
and
imbraced
in
the
Arms
of
the
Sea
,
as
Tyre
was
,
for
she
was
an
Isle
before
Alexander
the
Great
's
time
,
who
with
almost
incredible
Labour
join'd
it
to
the
Continent
,
that
he
might
the
more
easily
come
at
it
and
conquer
it
.
Tyre
was
celebrated
for
its
Delightful
and
Happy
Soil
,
in
so
much
that
the
Inhabitants
of
it
are
said
to
be
in
Eden
the
Garden
of
God
,
in
Paradise
,
as
the
LXX
render
it
,
Ezek.
xxviii
.
13.
And
this
Country
of
ours
on
the
same
account
hath
been
taken
of
old
for
the
Fortunate
Islands
.
It
is
divided
from
the
World
,
as
being
a
more
Noble
and
Worthy
Part
:
It
seems
to
thrust
the
rest
from
her
,
as
if
she
were
a
World
within
her self
.
That
Antient
flourishing
City
seated
on
the
Phoenician
Sea
,
was
deservedly
reckon'd
the
Greatest
Mart
and
Empory
of
that
part
of
the
Universe
:
Thither
were
brought
the
Riches
of
all
Asia
,
Europe
and
Africa
.
In
this
also
Britain
resembles
her
,
and
was
justly
stiled
by
Charles
the
Great
the
Store-House
and
Granary
of
the
Western
World
.
The
Great
City
of
this
our
Isle
may
be
call'd
the
Mart
of
Nations
,
as
Tyre
is
,
Isai.
xxiii
.
3.
It
may
deserve
that
High
Character
which
is
given
in
[
*
](A38031-e22430-b)
*
ver.
8.
the
same
place
,
The
Crowning
City
,
whose
Merchants
are
Princes
,
whose
Trafickers
are
the
Honourable
of
the
Earth
.
Thus
you
resemble
Tyre
,
but
O
may
ye
never
do
so
in
her
Desolation
and
Final
Calamity
!
The
Tyrians
heaped
up
all
their
Vast
Stock
,
and
amassed
together
their
Prodigious
Riches
and
Treasures
for
the
Babylonians
.
O
that
We
may
not
by
our
Crying
Sins
and
Provocations
call
in
as
Merciless
Enemies
to
seize
on
us
,
and
devour
us
!
Let
us
remember
that
after
so
many
Mercies
and
Deliverances
vouchsafed
to
us
,
our
Destruction
must
needs
be
exceeding
Great
.
Let
us
read
and
tremble
at
our
Saviour's
words
in
Matth.
xi
.
21
,
22.
Woe
unto
thee
Chorazin
,
woe
unto
thee
Bethsaida
,
for
if
the
mighty
works
which
were
done
in
you
had
been
done
in
Tyre
and
Sidon
,
they
would
have
repented
long
ago
in
sackcloth
and
ashes
.
But
I
say
unto
you
,
it
shall
be
more
tolerable
for
Tyre
and
Sidon
at
the
day
of
Iudgment
than
for
you
.
And
we
of
this
Nation
are
like
those
other
People
whom
our
Saviour
mentions
in
that
place
;
like
Capernaum
we
have
been
exalted
unto
Heaven
by
the
Enjoyment
of
the
Gospel
,
and
the
abundant
affluence
of
all
other
Blessings
,
and
therefore
we
may
expect
to
be
brought
down
to
Hell
for
our
shameful
Unthankfulness
and
Impenitence
.
Our
Sins
are
far
greater
than
those
of
Tyre
and
Sidon
,
than
those
of
Capernaum
and
Bethsaida
.
Yea
,
Sodom
was
burnt
to
Ashes
for
the
very
Sins
that
reign
amongst
us
,
namely
,
Pride
and
Fulness
of
Bread
,
Idleness
,
and
Oppression
,
and
Uncleanness
.
But
these
are
more
Heinous
in
us
,
than
they
were
in
them
,
because
our
Mercies
have
been
far
Greater
.
What
therefore
remains
now
but
that
we
find
our
Punishment
to
be
far
more
Grievous
and
Intolerable
?
Though
we
are
yet
a
Nation
,
yet
know
this
that
the
Judgments
of
God
will
certainly
visit
us
,
unless
we
reform
our
Lives
:
And
know
withal
,
that
they
will
be
the
Heavier
the
longer
they
are
deferred
.
Nineveh
was
destroy'd
Forty
Years
after
its
Repreive
.
About
the
same
space
of
Time
,
or
longer
,
stood
Ierusalem
in
a
flourishing
Condition
after
Christ's
Passion
and
Ascension
.
But
when
that
time
was
expired
,
the
City
was
Besieged
by
the
Roman
Armies
,
and
utterly
Sack'd
and
Demolished
.
To
shut
up
all
,
with
some
Allusion
to
the
Metaphor
which
we
find
in
our
Poetick
Prophet
here
(
for
I
shall
not
refuse
to
make
use
of
it
,
seeing
it
is
here
offer'd
to
me
by
the
Holy
Ghost
,
who
is
pleased
to
use
it
;
and
I
could
also
observe
that
it
is
usual
with
the
Antient
[
*
](A38031-e22660-b)
*
Ignat.
Epist.
ad
Philip.
Hilar.
Can.
7.
in
Matth.
Chry.
〈◊〉
.
Hom.
passim
.
Ambro●
.
●
.
3.
de
Virgin
.
Epiphan.
〈◊〉
.
61.
Fathers
to
compare
the
Church
to
a
Ship
:
Wherefore
suffer
me
to
glance
at
it
briefly
,
and
so
to
conclude
.
)
Let
us
implore
the
Divine
Goodness
,
to
preserve
in
Safety
this
Great
and
Rich
Vessel
wherein
we
of
this
Church
and
Nation
are
Embarked
,
and
to
be
our
Convoy
through
all
Dangers
and
Hostilities
,
to
Carry
us
safe
through
all
Storms
and
Tempests
;
and
,
when
ever
these
rise
and
threaten
a
Shipwrack
,
to
Instruct
us
how
to
Vnburthen
our
Vessel
of
whatever
may
prove
Destructive
and
Fatal
to
us
,
and
to
save
our selves
by
throwing
it
over
Board
.
When
we
have
done
this
,
i.e.
cast
away
our
Sins
,
let
us
,
like
the
Disciples
in
the
Gospel
,
take
Christ
into
the
Ship
with
us
:
Let
us
believe
his
Word
,
obey
his
Commandments
,
submit
to
His
Will
,
and
abandon
our
Own
.
And
thus
having
the
Holy
Iesus
for
our
Master
,
Conduct
,
and
Pilot
,
we
cannot
fail
by
his
Guidance
and
Merits
,
to
arrive
at
the
Safe
Port
even
of
Temporal
Felicity
and
Repose
here
,
and
of
Eternal
and
Endless
Happiness
hereafter
.
The
Lawfulness
and
Necessity
of
going
to
War
,
on
just
Occasions
.
A
Sermon
Occasion'd
by
the
Proclaiming
of
the
War
against
France
.
GEN.
XIV
.
14.
And
when
Abram
heard
that
his
Brother
was
taken
Captive
,
he
armed
his
trained
Servants
,
born
in
his
own
House
,
three
hundred
and
eighteen
,
and
pursued
them
unto
Dan.
WE
read
in
the
beginning
of
this
Chapter
,
that
four
Assyrian
Kings
,
or
Petty
Princes
,
having
in
an
Hostile
manner
Invaded
some
parts
of
Palestine
,
fought
with
the
five
Kings
or
Governors
that
were
particularly
concern'd
in
those
Places
,
and
in
a
pitch'd
Battle
defeated
them
,
and
put
to
flight
the
remaining
part
of
the
Army
.
In
the
heat
of
their
Conquest
they
came
to
Sodom
and
plunder'd
it
,
and
carried
away
all
the
Goods
and
Provisions
of
that
City
:
And
more
especially
it
is
recorded
,
that
Lot
,
Abraham's
Nephew
,
was
taken
Prisoner
by
them
,
and
all
his
Goods
made
a
Booty
.
The
Tidings
of
which
being
brought
to
Abraham
,
he
presently
resolv'd
to
rescue
his
Nephew
in
a
like
violent
and
hostile
manner
as
he
was
taken
away
.
For
he
had
Trained
Men
of
his
own
,
such
as
he
had
Disciplined
in
Feats
of
Arms
,
in
order
to
their
being
capable
of
defending
themselves
,
and
assaulting
their
Enemies
if
there
should
be
occasion
.
It
appears
from
this
place
that
this
Holy
Patriarch
had
brought
up
his
Household
to
handle
their
Arms
,
that
if
he
and
they
should
be
Invaded
by
Sons
of
Violence
,
they
might
be
able
,
and
have
Skill
too
to
Secure
themselves
,
and
to
Annoy
the
unjust
Aggressors
.
These
Trained
,
these
Instructed
Men
he
now
actually
Arms
,
and
puts
them
upon
Service
;
and
he
took
Others
to
assist
him
in
this
Expedition
,
viz.
some
of
the
Natives
of
that
Country
,
as
may
be
gather'd
from
ver.
24.
He
march'd
himself
at
the
Head
of
these
Forces
,
and
overtook
the
Enemy
,
and
vigorously
engag'd
them
,
and
overthrew
them
,
and
brought
back
those
that
were
taken
Captive
,
and
among
the
rest
his
Kinsman
,
and
regain'd
all
the
Booty
and
Prey
which
had
been
taken
from
them
.
And
that
you
may
know
that
this
was
a
Lawful
Act
,
and
a
Laudable
Enterprize
,
you
find
this
Renowned
Warrior
at
his
return
from
the
Battle
entertain'd
by
the
Priest
of
the
most
High
God
.
The
Famous
Melchisedech
,
King
of
Salem
,
went
out
to
meet
this
Conqueror
,
and
shew'd
his
Approbation
of
what
he
had
done
by
a
double
Testimony
;
First
,
as
a
King
he
nobly
Regail'd
him
,
he
brought
forth
Bread
and
Wine
,
ver.
18.
He
generously
and
liberally
Treated
him
and
his
Trained
Soldiers
after
the
Fatigues
of
War
,
thereby
shewing
how
well
he
resented
that
Brave
Military
Action
.
And
then
secondly
,
as
he
was
a
Priest
,
he
Blessed
him
,
ver.
19.
And
it
is
observable
that
the
Blessing
hath
peculiar
respect
to
that
Warlike
Expedition
,
and
the
Success
of
it
:
Blessed
be
the
most
high
God
,
who
hath
deliver'd
thine
Enemies
into
thy
hand
,
ver.
20.
Whence
it
is
manifest
that
when
Abraham
and
his
Confederates
return'd
from
the
Victory
over
the
Four
Eastern
Kings
that
had
Sack'd
Sodom
,
the
Fact
was
approved
of
by
God's
High
Priest
.
And
moreover
,
the
Legitimacy
and
Goodness
of
it
may
be
concluded
from
the
Behaviour
of
the
Generous
Patriarch
himself
,
who
(
as
it
is
expresly
recorded
)
gave
Melchisedech
Tithes
of
all
,
v.
20.
He
presented
him
with
the
Tenths
of
the
Spoils
which
he
took
in
that
War
;
hereby
assuring
us
of
the
Lawfulness
of
War
on
just
Occasions
.
For
it
is
certain
he
would
not
have
offer'd
to
God
and
the
High
Priest
the
Tenths
of
what
he
had
taken
in
the
Fight
and
Pursuit
,
if
that
Enterprize
had
not
been
justifiable
(
as
on
the
other
hand
God's
Priest
would
not
have
accepted
of
that
Present
,
if
it
had
not
been
so
.
)
So
then
,
from
this
Remarkable
Example
of
the
Holy
Patriarch
,
the
Father
of
the
Faithful
,
and
from
the
Circumstances
of
it
,
which
commend
it
to
us
,
I
will
offer
this
Proposition
to
you
,
and
insist
upon
it
,
That
on
just
occasions
it
is
Lawful
,
and
even
Necessary
to
go
to
War
.
We
read
nothing
of
any
Military
Exploits
before
the
Flood
;
Scripture
is
altogether
silent
as
to
that
,
though
we
cannot
thence
conclude
there
were
no
Wars
in
those
days
:
But
we
are
informed
that
afterwards
there
were
;
and
the
first
Instance
is
that
which
I
have
mention'd
,
viz.
of
the
Kings
of
the
East
Warring
with
the
Kings
or
Rulers
of
the
Five
Cities
in
Canaan
.
And
the
first
Good
Man
we
read
of
that
Exercised
in
Military
Fears
,
and
Trained
up
his
Family
to
them
was
Abraham
,
the
Friend
of
God
.
The
Peaceable
Abraham
,
who
meekly
yielded
to
his
Nephew
Lot
,
saying
,
Let
there
be
no
strife
,
I
pray
thee
,
between
thee
and
me
,
and
between
my
Herdsmen
and
thy
Herdsmen
,
Gen.
xiii
.
8.
and
accordingly
let
him
take
his
Choice
of
what
Ground
he
pleased
for
Pasturage
:
This
Condescending
Man
,
who
was
of
so
Excellent
a
Temper
,
and
receded
from
his
Right
,
though
he
was
the
Elder
,
yet
when
this
very
same
Kinsman
of
his
was
taken
Prisoner
,
and
his
Goods
and
Substance
carried
away
by
Force
,
he
thought
this
was
a
good
and
sufficient
occasion
for
taking
up
of
Arms
,
and
he
let
the
World
see
that
Peaceableness
is
not
inconsistent
with
a
Iust
Quarrel
;
he
Arm'd
his
Houshold
,
and
with
them
and
Auxiliaries
whom
he
had
in
the
Neighbourhood
,
he
follow'd
after
the
Invaders
,
and
rescu'd
Lot
out
of
their
Hands
,
after
a
Bloody
Encounter
.
The
Holy
Patriarch
and
Father
of
the
Faithful
was
a
Warrior
.
So
Iacob
,
his
Grandson
,
who
was
a
Meek
and
Patient
Man
(
of
which
there
are
several
Proofs
in
the
History
of
his
Life
)
tells
us
himself
,
That
he
took
a
portion
of
land
out
of
the
hand
of
the
Ammorites
with
his
sword
and
with
his
bow
,
Gen.
xlviii
.
22.
He
speaks
of
the
Land
which
Abraham
had
purchas'd
of
Hamor
the
Father
of
Shechem
for
a
Hundred
Pieces
of
Silver
,
designing
it
for
a
Burial
Place
,
and
accordingly
both
he
and
Isaac
lay
buried
there
;
but
afterwards
,
when
this
Patriarch
had
occasion
to
remove
to
some
part
of
Canaan
,
which
was
at
a
considerable
distance
from
this
piece
of
Ground
,
some
Shechemites
(
of
the
Race
of
the
Amorites
)
seiz'd
on
it
,
and
detain'd
it
from
the
right
Owner
,
viz.
Iacob
.
But
the
Good
Man
would
not
suffer
them
quietly
to
possess
and
enjoy
it
;
he
made
use
of
his
Instruments
of
War
,
his
Sword
and
his
Bow
,
to
reduce
the
wrongful
Possessors
,
and
he
regain'd
his
Right
by
Violence
;
and
it
is
probable
sent
some
to
their
Graves
for
their
unjust
withholding
from
him
this
place
of
Sepulture
This
shews
that
Acts
of
Violence
,
and
even
open
War
it self
undertaken
on
good
grounds
,
are
not
unlawful
.
And
this
further
appears
from
the
known
Examples
of
Moses
,
Iosuah
,
and
some
of
the
Iudges
,
who
even
by
God's
Appointment
were
Men
of
War
,
and
actually
engag'd
in
Battels
.
In
the
Book
of
Iob
,
who
is
thought
to
have
liv'd
about
Moses's
time
,
there
is
an
admirable
Description
given
of
the
War-Horse
,
and
that
by
the
Almighty
himself
,
Chap.
xxxix
.
ver.
19
,
20
,
&c.
which
intimates
,
yea
more
than
intimates
the
Usefulness
of
that
Noble
Creature
(
if
there
be
Occasion
)
in
Affairs
of
War
.
We
know
that
God
prescribed
the
Iews
certain
Laws
concerning
their
Battels
,
Deut.
xx
.
10
,
15.
and
therefore
the
Practice
of
them
was
not
displeasing
to
him
.
Captains
renowned
for
their
Martial
Exploits
are
taken
notice
of
,
and
mention'd
with
Honour
in
the
Sacred
Records
,
as
Iephthah
,
Gideon
,
Ioab
,
Abner
,
and
others
of
King
David's
Worthies
:
Yea
,
Warlike
Women
are
▪
mention'd
with
Praise
in
those
Inspired
Books
,
and
in
other
Iewish
Writings
,
as
Deborah
,
Iael
,
Iudith
.
The
Wars
of
the
Israelites
are
call'd
the
Wars
of
the
Lord
,
a
very
High
and
Honourable
Title
,
Numb
.
xxi
.
14.
xxxi
.
3.
And
the
Vengeance
of
the
Lord
,
1
Sam.
xviii
.
7.
xxv
.
8.
It
is
very
observable
what
is
said
of
King
David
,
2
Sam.
1.
18.
He
had
them
teach
the
Children
of
Iudah
the
use
of
the
Bow
;
he
ordered
his
Commanders
and
Officers
to
discipline
his
Subjects
,
and
instruct
them
in
the
Arts
of
War
.
I
know
some
would
have
us
understand
here
by
the
Bow
King
David's
Lamentation
on
the
Death
of
Saul
and
Ionathan
,
occasioned
by
the
Philistin
Archers
:
For
this
reason
,
say
they
,
the
Funeral
Song
it self
is
call'd
the
Bow
.
Or
,
others
think
it
may
have
that
Denomination
with
respect
to
the
Bow
of
Ionathan
,
which
turned
not
back
from
the
blood
of
the
slain
,
as
the
Elegy
it self
saith
,
ver.
22.
But
I
do
not
see
any
Reason
at
all
for
such
an
interpretation
:
If
we
examine
it
,
we
shall
find
it
to
be
precarious
and
groundless
;
and
therefore
I
will
adhere
to
the
plain
and
obvious
Meaning
of
the
Words
,
which
is
this
,
David
hearing
of
Saul
and
Ionathan's
Death
,
lamented
them
,
and
gave
Order
that
the
Young
Men
of
Iudah
should
learn
the
use
of
the
Bow
,
that
they
might
be
avenged
on
the
Philistins
who
had
slain
so
many
of
the
Israelites
by
their
Skilful
and
Valiant
managing
of
that
Weavon
.
Wherefore
the
Wise
Prince
would
have
his
Subjects
(
for
now
they
are
such
)
to
be
as
expert
in
Archery
as
their
Enemies
;
he
would
have
them
to
handle
their
Arms
with
Skill
and
Dexterity
,
especially
the
Bow
and
Arrows
,
which
were
most
in
use
at
that
time
(
as
they
were
indeed
among
all
other
Nations
of
the
World
,
and
even
among
our
Ancestors
in
this
Country
;
nay
,
the
Act
for
Shooting
is
not
repealed
at
this
day
)
and
therefore
the
Bow
or
Shooting
is
put
here
for
the
Whole
Military
Exercise
.
David
,
like
a
Faithful
Friend
,
laments
and
mourns
for
the
Deceased
,
but
,
like
a
Prudent
King
(
for
so
we
must
look
upon
him
now
)
takes
care
of
the
Living
,
and
provides
for
the
Safety
of
the
People
,
by
bringing
them
up
to
Martial
Exercises
.
Multitudes
without
Skill
are
useless
,
nay
,
they
may
do
themselves
harm
,
as
the
Eastern
Armies
were
sometimes
destroy'd
by
their
Numbers
.
Therefore
it
was
wisely
taken
care
of
that
this
Iewish
People
should
be
taught
their
Military
Postures
,
that
they
should
know
the
Word
of
Command
,
that
they
should
be
instructed
to
handle
their
Weapons
aright
(
for
this
is
implied
in
the
use
of
the
Bow
)
:
And
this
supposes
the
Lawfulness
of
the
Military
Employment
,
yea
,
that
it
is
in
some
Cases
Necessary
,
as
well
as
Lawful
.
I
might
mention
in
the
last
place
the
Practice
of
the
Iews
after
their
Return
from
the
Captivity
;
we
read
that
one
half
of
them
wrought
in
the
work
(
i.e.
Building
the
Temple
)
and
the
other
half
held
the
Spears
,
the
Shields
,
the
Bow
,
and
the
Habergeons
,
Neh.
iv
.
16.
And
at
other
times
some
of
the
same
People
wrought
with
one
of
their
hands
in
the
work
,
and
with
the
other
held
a
weapon
,
ver.
17.
The
Sword
was
thought
to
be
as
useful
as
the
Trowel
;
The
former
was
necessary
to
defend
and
promote
the
latter
.
And
thus
it
was
the
Sense
and
Perswasion
of
all
the
Holy
and
Wise
Men
that
lived
in
the
time
of
the
Law
,
and
before
it
,
that
it
was
Lawful
by
Military
Force
to
resist
the
Enemy
;
and
the
most
Religious
and
Pious
Persons
practised
according
to
this
Perswasion
,
they
used
Force
and
Violence
as
proper
Means
for
their
Preservation
,
though
they
had
the
Almighty
to
assist
and
back
them
,
and
that
in
an
immediate
manner
sometimes
.
Nor
is
it
,
or
ought
it
to
be
otherwise
under
the
Gospel
;
for
even
under
this
Dispensation
the
Calling
,
of
a
Soldier
is
not
in
it
sel●
sinful
;
otherwise
this
Employment
and
the
Persons
that
belong
to
it
,
seeing
they
are
so
often
mention'd
in
the
New
Testament
,
would
at
one
time
or
other
have
met
with
a
Rebuke
;
but
on
the
contrary
,
it
is
observable
that
there
are
very
great
and
signal
Commendations
of
that
particular
Rank
of
Men.
There
are
at
least
Four
Centurions
or
Roman
Captains
spoken
of
in
the
Evangelical
Writings
,
and
all
of
them
are
mention'd
with
a
particular
,
but
just
Elogy
.
The
first
was
he
that
humbly
besought
our
Saviour
to
heal
his
Sick
Servant
;
and
his
Words
and
Behaviour
are
such
,
that
our
Lord
was
fill'd
with
Wonder
at
them
,
and
at
the
same
time
added
this
Testimonial
,
Verily
I
have
not
found
so
great
Faith
,
no
not
in
all
Israel
,
Matth.
viii
.
10.
He
did
not
Reprove
and
Condemn
this
Military
Man
when
he
heard
him
say
,
ver.
9.
I
am
a
Man
under
Authority
,
having
Soldiers
under
me
:
I
pay
Obedience
to
an
Higher
Officer
,
and
so
am
under
Command
my self
;
but
I
have
likewise
those
that
are
under
my
Authority
,
who
as
soon
as
I
give
the
Word
of
Command
,
fail
not
to
Obey
it
without
the
least
delay
.
Our
Saviour
did
not
bid
him
lay
down
his
Commission
,
and
quit
a
Soldier
's
Life
as
Unlawful
:
No
,
he
rather
allow'd
of
it
,
and
approved
of
his
Faithful
Managing
of
it
.
And
at
the
same
time
he
plainly
saw
what
the
Noble
Captain
meant
by
thus
displaying
his
Military
Office
and
Authority
,
viz.
that
he
thereby
intended
to
Magnify
the
Supreme
Authority
which
Christ
had
over
all
Persons
and
Things
,
and
that
therefore
he
was
Able
to
Cure
his
Paralytick
Servant
,
who
then
lay
at
the
point
of
Death
.
This
strong
and
firm
Belief
,
and
this
open
Acknowledgment
of
the
Divine
Power
which
resided
in
JESUS
,
are
deservedly
Applauded
by
Him
,
and
he
declares
he
had
not
found
such
a
Faith
and
Confession
among
his
own
People
and
Countrymen
,
as
he
met
with
in
this
Roman
Soldier
,
who
was
a
Proselyte
of
the
Gate
,
a
Convert
from
Paganism
to
the
Acknowledgment
of
the
True
God
,
for
otherwise
he
would
not
have
built
the
Iews
a
Synagogue
,
Luke
vii
.
5.
The
next
Centurion
is
he
that
acted
the
Sherifs
part
at
the
Execution
of
our
Blessed
Saviour
,
concerning
whom
it
is
particularly
recorded
,
that
upon
seeing
the
Strange
and
Prodigious
things
which
happen'd
at
that
time
,
he
glorified
God
,
saying
certainly
this
was
a
Righteous
Man
,
Luke
23.
47.
or
(
as
in
other
Evangelists
)
truly
this
was
the
Son
of
God
,
Mat.
27.
54.
So
willing
and
ready
was
the
Evangelist
to
tell
posterity
what
were
the
Convictions
and
Acknowledgment
of
this
military
Person
,
with
relation
to
our
Saviour
.
An
other
Centurion
is
mentioned
in
the
10th
.
Chapter
of
the
Acts
;
he
was
an
Italian
Captain
of
the
Soldiers
that
belonged
to
the
Garison
at
Caesarea
,
and
became
a
Proselyte
:
For
which
cause
he
is
stiled
a
devout
Man
,
v.
2.
and
he
had
devout
Soldiers
under
him
,
v.
7.
The
Character
of
this
Man
of
Arms
is
very
remarkable
,
He
was
one
that
feared
God
with
all
his
House
,
who
gave
much
Alms
to
the
People
,
and
pray'd
to
God
always
,
v.
2.
Nor
doth
this
suffice
,
his
Character
is
touch'd
upon
again
,
v.
22.
where
it
is
said
,
he
was
a
just
Man
,
and
one
that
feared
God
,
and
was
of
good
report
among
all
the
Nation
of
the
Iews
.
And
this
was
he
that
was
so
signally
honour'd
with
a
Vision
in
order
to
his
Conversion
to
Christianity
.
But
we
do
not
find
that
he
was
warn'd
in
his
Vision
to
throw
up
his
Centurious
place
,
to
relinguish
his
Employment
of
a
Soldier
.
Nor
did
St.
Peter
afterwards
reprove
him
for
being
of
that
Order
of
Men
,
or
advise
him
to
quit
that
Post.
But
we
are
sure
that
he
preach'd
Christ
to
him
,
and
that
thereupon
he
embraced
the
Faith
,
and
was
admitted
into
the
Society
of
the
Faithful
by
Baptism
.
Some
Ecclesiastical
Historians
mention
the
Centurion
at
Christs
Passion
(
of
whom
before
)
as
a
true
Convert
to
Christianity
,
and
I
do
not
see
any
reason
to
disbelieve
it
:
But
St.
Luke
,
an
Infallible
Writer
,
puts
it
beyond
all
doubt
that
this
Centurion
we
are
now
speaking
of
,
was
a
Baptized
Convert
.
This
is
much
for
the
honour
of
Military
Men
,
that
the
first
Persons
among
the
Gentiles
that
were
brought
over
to
the
Christian
Faith
were
of
that
Rank
,
that
Soldiers
were
the
First-fruits
of
the
Gospel
among
those
that
had
been
Pagans
.
An
other
Centurion
to
be
named
on
the
present
occasion
is
own
Iulius
,
a
Centurion
of
Augustus's
Band
,
Acts
xxvii
.
1.
whose
singular
Kindness
towards
the
Apostle
,
who
was
his
Prisoner
in
his
Voyage
toward
Rome
,
is
expresly
recorded
,
viz.
that
when
some
advised
to
kill
St.
Paul
,
left
he
should
escape
in
the
Shipwreck
,
this
Centurion
being
willing
to
save
him
,
kept
them
from
their
purpose
.
v.
43.
Thus
the
sacred
Writers
thought
fit
to
take
notice
of
the
Faith
,
the
Convictions
,
the
Prayers
and
Alms
,
and
the
extraordinary
Humanity
of
those
of
that
Profession
whom
I
am
discoursing
of
,
but
they
never
disparage
or
disapprove
of
the
Profession
and
Calling
it self
,
but
rather
,
whilst
they
so
often
mention
the
Persons
with
Commendation
,
they
tacitly
approve
of
their
Employment
.
If
Wars
were
unlawful
in
the
time
of
Christianity
,
then
those
Soldiers
,
who
came
to
Iohn
Baptist
,
and
ask't
him
what
they
were
to
do
,
Luke
iii.
14.
would
certainly
have
been
advised
to
lay
down
their
Arms
,
and
leave
off
the
Military
Life
,
as
[
*
](A38031-e24890-b)
*
Ad
Marcel
,
Epist.
5.
St.
Augustin
very
well
notes
upon
that
passage
:
But
that
Holy
Preacher
and
Reformer
,
instead
of
this
,
counselled
them
to
do
violence
to
no
Man
,
or
(
according
to
the
Greek
more
exactly
)
to
shake
or
terrify
no
Man
(
for
nothing
more
scares
and
strikes
Terror
into
People
than
the
Violence
of
Soldiers
)
to
extort
from
no
Man
Mony
or
Goods
by
forcible
means
,
thence
the
Title
in
the
Pandects
de
Concussione
:
Neither
to
accuse
any
falsly
,
viz.
in
order
to
Plunder
them
and
bereave
them
of
their
Goods
,
but
to
be
content
with
their
Wages
,
with
their
Pay
.
This
implies
that
Soldiers
behaving
themselves
well
,
should
be
Incourag'd
and
should
not
be
defrauded
of
their
Allowance
.
They
can't
bear
the
toil
and
fatigue
of
Battel
without
due
Maintenance
.
They
must
Eat
as
well
as
Fight
,
yea
the
same
[
*
](A38031-e24990-b)
*
Lacham
.
Hebrew
Word
signifies
both
.
And
when
they
have
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
is
a
Latin
word
Greciz'd
,
of
which
sort
there
are
several
besides
this
in
the
New
Testament
)
when
they
are
pay'd
their
just
Debentures
,
they
ought
to
be
content
,
and
not
murmure
and
mutinie
.
Thus
the
Gospel
hath
legitimated
the
Military
Employment
,
and
besides
,
it
hath
regulated
it
.
But
some
make
use
of
those
Words
of
Christ
,
Mat.
xxvi
.
52.
Put
up
again
thy
Sword
into
its
place
,
as
a
Prohibition
against
all
Fighting
.
To
which
may
be
answer'd
,
that
this
is
a
singular
Instance
,
and
therefore
thence
cannot
be
infer'd
or
prov'd
the
general
Duty
of
a
Christian.
Christ
would
not
let
his
Disciples
fight
at
that
time
:
They
must
lay
down
their
Weapons
when
he
was
a
to
lay
down
his
Life
.
When
there
was
a
Necessity
of
his
being
deliver'd
up
to
the
Iews
,
there
was
no
Resistance
to
be
made
.
This
was
an
extraordinary
Case
,
and
it
doth
not
follow
hence
that
at
no
time
we
may
Fight
.
Again
,
it
is
implied
in
that
forecited
Text
that
the
Apostles
sometimes
were
Sword-men
.
Put
up
thy
Sword
supposes
Peter
had
a
Sword
,
and
wore
it
.
And
indeed
we
are
told
by
Ioseph
,
the
Iewish
Historian
,
that
some
parts
of
Iudea
were
infested
with
Highway-Men
and
Robbers
,
so
that
it
was
necessary
for
Travellers
to
go
Arm'd
,
that
they
might
defend
themselves
.
Or
if
any
shall
insist
on
that
former
place
,
we
may
urge
an
other
,
Luke
xxii
.
36.
He
that
hath
no
Sword
,
let
him
sell
his
Garment
,
and
buy
one
:
Where
our
Saviour
himself
pronounces
a
Sword
to
be
more
necessary
than
Apparel
,
and
that
even
to
the
Apostles
.
Though
it
is
true
these
Words
of
Christ
may
be
understood
in
an
other
Sense
;
He
either
upbraids
them
for
their
carnal
Fear
and
Distrust
,
and
so
speaks
Ironically
,
or
he
hath
a
Spiritual
meaning
,
and
bids
them
provide
Weapons
of
an
other
sort
,
as
Faith
and
Patience
.
That
the
using
of
Military
Force
is
lawful
seems
very
clear
from
St.
Paul's
practice
,
Acts
xxiii
.
17
,
23.
He
having
notice
of
the
Iews
Confederacy
against
him
,
informed
the
Chief
Captain
of
it
,
and
accepted
of
the
help
of
his
Armed
Soldiers
,
both
Horse
and
Foot
,
to
guard
and
defend
him
in
his
Journey
against
those
that
lay
in
wait
for
him
,
and
if
occasion
should
be
,
to
fall
upon
them
.
This
shews
what
the
Apostle's
sentiment
was
in
the
Case
.
Moreover
,
he
lets
us
know
that
this
Force
resides
chiefly
in
the
Magistrate
,
he
bears
not
the
Sword
in
vain
,
Rom.
xiii
.
4.
Where
by
the
Sword
is
meant
undoubtedly
the
Judicial
and
Hostile
Sword
,
the
Power
to
punish
Criminals
,
and
with
Arms
to
repulse
the
Enemy
.
In
short
,
by
the
Sword
is
meant
all
Coercive
Power
:
This
the
Magistrate
is
intrusted
with
,
to
animadvert
upon
Offenders
,
and
to
resist
the
violence
of
unjust
and
cruel
Invaders
.
I
could
add
that
the
Apostle
reckons
it
as
a
remarkable
act
and
effort
of
Faith
that
the
Holy
Warriors
of
old
waxed
valiant
in
Fight
,
Heb.
xi
.
34.
thereby
acquainting
us
that
Warlike
Enterprizes
are
not
unbecoming
the
best
Men
,
and
that
the
good
Success
of
them
is
even
the
result
of
an
Active
Faith
.
We
read
that
the
Christians
fought
in
the
Roman
Emperours
Armies
;
witness
more
especially
the
Thundering
Legion
under
Antoninus
.
It
was
the
judgment
of
an
eminent
and
pious
Writer
of
the
Primitive
Church
[
*
](A38031-e25400-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Greg
Naz.
Apolog.
Orat.
that
a
just
Laudable
War
is
more
eligible
than
a
Peace
which
separates
us
from
God
.
And
lastly
,
I
will
adjoin
the
Words
of
Our
own
Church
,
in
one
of
her
Articles
,
viz.
that
[
†
](A38031-e25450-b)
†
Artic.
37.
it
is
lawful
for
Christian
Men
,
at
the
Commandment
of
the
Magistrate
,
to
wear
Weapons
,
and
serve
in
the
Wars
.
But
to
the
Authority
of
the
Old
and
New
Testament
,
and
the
Practice
of
the
Primitive
Christians
,
and
later
Times
,
let
us
add
the
Reasonableness
and
Equity
of
the
thing
it self
.
The
Lawfulness
of
War
appears
from
this
,
that
it
is
necessary
sometimes
in
order
to
the
recovery
of
our
Right
,
and
in
order
to
our
Safety
and
Peace
.
It
will
be
granted
,
I
suppose
,
that
Religion
and
Conscience
allow
the
use
of
Means
that
are
proper
to
their
End
,
supposing
that
End
to
be
Good
.
And
therefore
seeing
it
is
impossible
in
some
Cases
to
attain
to
what
is
our
Right
and
Due
,
and
to
secure
our
Safety
and
Repose
(
which
are
good
and
lawful
Ends
)
without
military
Execution
,
and
taking
up
of
Arms
,
it
is
not
to
be
doubted
that
these
are
such
Means
as
Religion
and
Conscience
will
allow
of
.
When
Peace
cannot
be
purchas'd
without
War
,
then
in
such
a
Case
the
best
Leagues
and
Confederacies
are
made
(
as
the
Eastern
Covenants
of
old
)
with
Blood
,
Swords
drawn
on
one
side
may
keep
those
on
the
other
in
the
Scabbard
.
Hostile
actions
prove
often
times
the
Parents
of
a
lasting
Tranquility
.
And
truly
sometimes
it
happens
that
this
latter
cannot
be
obtain'd
without
the
former
.
At
certain
times
the
publick
Maladies
are
of
that
nature
that
Preparations
of
Steel
are
found
to
be
the
most
proper
Medicines
and
Remedies
.
There
is
no
possibility
of
curing
them
without
these
Chalybeats
.
I
would
not
be
mistaken
here
,
I
am
not
designing
a
Laudatory
Oration
upon
War
:
The
very
Name
and●
Sound
of
it
are
dreadful
,
much
more
the
Thing
it self
.
Every
Battle
of
the
Warrior
is
with
confused
noise
,
and
Garments
roll'd
in
Blood
,
Isa.
ix
.
5.
When
Hostilities
are
come
to
the
heighth
,
there
is
nothing
but
Disorder
and
Distraction
,
the
Laws
cease
,
and
the
Judge
hath
his
Quietus
given
him
by
the
Man
of
Arms
;
Widows
and
Orphans
Tears
are
mingled
with
the
Blood
of
the
Slain
:
Cruelty
,
Ravage
and
Rapine
prevail
every
where
;
Slaughter
is
rampant
,
and
the
Earth
it self
(
the
place
of
Sepulture
)
is
buried
with
Dead
Bodies
.
War
and
Harvest
are
express'd
in
the
Sacred
Idiom
by
the
[
*
](A38031-e25670-b)
*
Katzir
.
Exod.
xxiii
.
16.
Isa●
.
x●ii
〈◊〉
.
same
Term
,
to
let
us
be
apprehensive
of
the
Cognation
between
them
.
Men
are
reaped
and
mowed
down
,
Swords
are
turn'd
into
Sithes
and
Sickles
.
And
,
in
a
word
,
it
can't
be
denied
that
War
is
one
of
the
most
Direful
and
Destructive
Iudgments
that
God
is
wont
to
inflict
.
But
that
which
I
offer
is
this
,
that
not
withstanding
War
is
so
Dreadful
and
Dangerous
a
thing
,
yet
there
is
a
Lawful
Use
of
it
sometimes
,
and
on
certain
Reasons
and
Grounds
it
becomes
Necessary
,
and
on
that
consideration
Good
and
Laudable
.
War
is
not
to
be
Praised
for
it self
,
but
yet
it
hath
,
according
as
it
is
managed
,
an
appendent
Convenience
and
Usefulness
.
We
see
that
some
things
have
a
Secondary
Goodness
and
Excellency
in
them
,
though
they
can't
boast
of
an
Original
and
Primary
one
,
as
Physick
and
Chirurgery
,
and
all
Harsh
and
Troublesom
Applications
which
are
required
in
some
Diseases
.
These
are
necessary
in
order
to
Bodily
Health
,
or
the
Recovery
of
it
,
and
therefore
are
good
and
desirable
.
War
is
of
this
Nature
,
it
is
not
Primarily
Good
,
or
to
be
wish'd
for
,
but
as
it
hath
a
Tendency
on
a
Great
Good
,
it
is
on
that
account
desirable
and
eligible
.
And
though
it
be
difficult
and
hazardous
,
yet
so
are
Cutting
,
Cauterizing
,
and
Amputation
,
which
yet
we
know
in
some
Cases
are
indispensable
.
And
there
are
other
Enterprizes
that
are
very
Perillous
,
which
Men
willingly
venture
upon
,
as
Navigation
and
Sea-Voyages
,
and
Merchandizing
into
Foreign
Countries
,
which
are
liable
to
as
great
Hardships
and
Dangers
as
War
.
Besides
,
by
God's
particular
Providence
War
is
made
serviceable
to
Good
Purposes
;
for
when
by
Peace
and
Plenty
Nations
are
grown
Wanton
and
Luxurious
,
Idle
and
Careless
,
the
Martial
Trumpet
and
Drum
rouze
them
,
and
give
them
a
sensible
apprehension
of
Want
and
Scarcity
,
Difficulties
and
Perils
,
and
make
them
abandon
their
Sloth
and
Drowsiness
,
and
betake
themselves
to
such
wise
and
manly
Methods
as
may
best
secure
their
Safety
.
Thus
[
*
](A38031-e25810-b)
*
Polyb.
1.
6.
it
was
the
Judgment
of
one
of
the
Scipio's
,
that
Carthage
was
not
to
be
Demolish'd
and
Destroy'd
,
that
thereby
the
Romans
might
be
kept
in
Exercise
and
Breath
.
But
the
main
Reason
of
the
Lawfulness
of
War
depends
on
the
Principle
of
Self-Preservation
.
The
standing
Law
of
Nature
bids
us
guard
our selves
from
Injuries
;
it
allows
us
when
we
are
unjustly
Invaded
and
Assaulted
,
to
make
Resistance
.
It
pushes
us
on
to
assert
our
Civil
and
Natural
Rights
,
and
to
defend
our
Country
against
all
Violent
Aggressors
.
And
therefore
that
Kingdom
is
happy
which
is
furnish'd
with
Valiant
and
Brave
Men
,
that
are
willing
and
able
to
appear
in
its
Defence
,
when
it
is
Injur'd
by
Unjust
Neighbours
:
As
on
the
contrary
,
it
is
reckon'd
among
the
Calamities
and
Curses
of
a
Nation
,
that
God
will
take
away
from
them
the
Man
of
War
,
and
the
Captain
of
fifty
,
Isai.
iii.
2
,
3.
i.e.
Persons
of
such
Valour
and
Spirit
as
are
requisite
for
the
Security
of
their
Country
.
And
lastly
,
Sovereignty
,
Laws
and
Arms
were
designed
for
the
same
End
,
and
thence
it
is
evident
that
they
are
alike
useful
to
Mankind
.
When
People
first
United
into
a
Body
and
Society
,
they
made
certain
Laws
and
Constitutions
;
and
Magistrates
were
appointed
by
them
to
be
the
Preservers
of
those
Laws
,
and
at
the
same
time
they
Voted
Arms
,
or
Coercive
Power
to
be
necessary
,
both
for
Asserting
the
Governors
and
the
Laws
,
and
indeed
the
Whole
Community
.
From
what
hath
been
thus
briefly
Suggested
it
may
be
Concluded
,
that
it
is
Lawful
,
even
in
the
Times
of
the
Gospel
,
to
make
use
of
Warlike
Provisions
on
Just
and
Necessary
Occasions
.
All
that
we
have
to
do
is
to
satisfy
our selves
as
to
the
Cause
we
Fight
for
;
for
the
War
is
Just
when
the
Cause
is
so
.
Therefore
Numa
,
that
Religious
King
of
the
Old
Romans
,
knowing
that
an
Unjust
War
was
not
like
to
be
Successful
,
instituted
a
College
of
Priests
,
on
whose
Arbitrement
the
Decision
of
War
should
depend
:
These
Feciales
,
(
as
they
were
call'd
)
enquir'd
into
the
Nature
of
the
Quarrel
,
and
after
great
Deliberation
pronounced
the
War
Just
before
the
Romans
fought
.
In
this
we
are
to
imitate
them
;
we
ought
in
the
first
place
to
be
satisfied
concerning
the
Lawfulness
of
what
we
do
,
and
that
our
Cause
is
Good
.
And
we
may
assure
our selves
that
it
is
so
when
the
War
is
undertaken
for
the
Defence
of
our
Country
,
our
Religion
,
our
Lives
,
our
Laws
;
for
the
subduing
or
weakning
of
a
Powerful
Enemy
,
who
encroaches
upon
others
Territories
,
and
in
time
may
Invade
ours
;
for
the
Defence
and
Support
of
those
Neighbouring
Kindoms
or
States
that
stand
in
need
of
and
implore
our
Aid
,
and
would
in
all
probability
be
swallow'd
up
by
the
Potent
Adversary
without
our
timely
Assistance
.
This
is
a
Just
and
Honest
Cause
,
and
this
is
ours
at
present
,
and
consequently
we
may
Lawfully
engage
in
it
.
We
have
a
Warrant
from
Nature
and
Reason
to
justify
our
Arms.
It
cannot
be
denied
that
some
of
the
Antient
Christian
Fathers
seem
to
Condemn
all
going
to
War
.
Iustin
Martyr
in
his
Apology
and
in
his
Dialogue
with
Trypho
,
utters
Words
to
this
purpose
.
But
Tertullian
is
more
direct
and
positive
in
this
Matter
;
he
will
not
allow
Christians
either
to
make
War
,
or
serve
in
it
,
as
might
be
proved
from
several
express
Places
in
his
[
1
](A38031-e26110-b)
1
De
Idololat.
cap.
19.
De
Coron.
Milit.
cap.
11
Writings
;
and
in
one
place
I
remember
he
hath
this
fanciful
Passage
,
[
2
](A38031-e26120-b)
2
Omnem
postea
m●litem
Dominus
in
Perto
exa
mando
discinxit
.
De
Cor.
Mil.
Cap.
11.
Our
Lord
(
saith
he
)
when
he
disarmed
Peter
,
did
the
same
to
every
Soldier
.
He
hath
taken
away
their
Swords
,
and
they
cannot
Fight
.
But
this
was
a
Mistake
and
Failing
of
this
Good
Father
,
when
he
enclined
to
the
Vanities
of
Montanism
:
For
before
he
was
of
another
Opinion
,
as
appears
from
what
he
said
in
his
[
3
](A38031-e26180-b)
3
Navigamus
&
nos
vobisc●m
,
mi●●●amus
,
&c.
A●●
〈◊〉
.
Defence
he
made
for
the
Christians
.
Some
[
4
](A38031-e26210-b)
4
Origen
,
Cyprian
,
Titus
Bostre●●●●●
Jer●●●
.
other
Writers
of
the
Church
seem
to
hold
that
it
is
not
Lawful
for
a
Christian
to
be
a
Soldier
,
and
to
bear
Arms
;
but
their
favouring
of
such
a
Notion
as
this
proceeded
from
their
mistaking
of
that
Prophesy
in
Isai.
ii
.
4.
They
shall
beat
their
Swords
into
Plowshares
,
and
their
Spears
into
Pruning-hooks
.
Nation
shall
not
lift
up
Sword
against
Nation
,
neither
shall
any
learn
War
any
more
:
And
other
Predictions
there
are
which
speak
to
the
same
purpose
.
Whence
they
inferr'd
,
that
all
Warlike
Preparations
are
inconsistent
with
our
Saviour's
Coming
into
the
World
,
and
with
his
Evangelical
Kingdom
.
Whereas
the
True
Meaning
of
such
Prophetick
Passages
is
this
,
That
the
Principles
of
the
Gospel
,
if
attended
to
,
inspire
Men
with
Peace
and
Amity
,
and
that
Outward
Wars
and
Hostilities
shall
in
time
actually
cease
;
that
as
there
was
this
Cessation
in
part
at
the
time
when
our
Saviou●
came
into
the
World
,
so
there
shall
be
a
more
Remarkable
and
Compleat
one
before
the
Consummation
of
all
things
,
when
the
Church
of
Christ
on
Earth
shall
enjoy
a
profound
and
entire
Repose
.
And
this
I
add
further
(
which
may
give
us
a
brief
Account
of
the
whole
Case
of
taking
up
of
Arms
under
the
Gospel
)
Our
Saviour
without
doubt
intended
in
his
Sermon
on
the
Mount
,
and
more
especially
in
that
part
of
it
which
is
the
close
of
the
Fifth
Chapter
of
St.
Matthew
,
that
his
Followers
should
be
more
exact
than
the
Iews
,
and
accordingly
he
propounds
there
a
Higher
Pitch
of
Religion
than
they
were
capable
of
.
He
would
have
Christians
be
of
such
a
Temper
that
no
Swearing
,
no
Going
to
Law
,
no
Fighting
should
be
used
by
them
.
He
would
have
them
deny
themselves
,
and
be
much
Better
than
others
,
and
refuse
Oaths
,
and
Suits
of
Law
,
and
War
,
on
slight
Occasions
,
and
never
be
engaged
in
any
of
them
,
but
on
Necessary
and
Unavoidable
Grounds
;
and
more
especially
not
in
the
last
of
them
,
viz.
War
,
till
they
have
tried
all
Mild
and
Peaceable
Ways
,
and
have
found
them
ineffectual
.
And
perhaps
this
is
all
that
some
of
those
forementioned
Writers
meant
and
design'd●●
tho'
they
seem
to
speak
otherwise
,
and
thereby
have
given
occasion
to
some
since
to
interpret
Scripture
after
that
manner
.
Thus
Socinus
,
though
he
seems
to
qualify
and
restrain
this
Doctrin
in
his
Epistle
to
Arcissevius
,
yet
in
[
*
](A38031-e26410-b)
*
Epist.
1.
ad
Dudithium
.
another
place
he
speaks
in
a
general
way
,
and
seems
to
condemn
all
going
to
War
.
As
he
tells
us
the
Magistrate
hath
no
Authority
to
inflict
Death
on
any
Man
,
so
according
to
this
same
Casuist
he
cannot
wage
War
against
an
Enemy
.
And
[
†
](A38031-e26420-b)
†
Smal●●
cont.
F●an●z
.
Disp
6.
Wolzogen
Comment●
in
Ma●●h
5.
others
of
the
Racovian
way
,
pronounce
it
unlawful
to
undertake
any
War
,
whether
Defensive
or
Offensive
.
No
Wars
,
saith
[
‖
](A38031-e26440-b)
‖
Instruct.
ad
〈◊〉
lection
.
N.
T.
cap.
10.
〈◊〉
.
Wolzogen
,
are
lawful
and
permitted
to
Christians
,
no
not
for
the
Defence
of
our
Religion
.
Herein
(
as
in
several
other
things
)
some
Anabaptists
are
the
Disciples
of
Socinus
,
and
vote
all
War
to
be
Unchristian
.
And
we
know
there
is
another
Noted
Sect
of
Men
that
inveigh
against
the
Carnal
Weapon
,
and
pretend
great
Aversness
to
Fighting
.
But
I
hope
I
have
sufficiently
proved
that
there
is
no
Ground
for
this
Conceit
,
and
that
to
defend
our
Rights
Civil
and
Religious
,
is
according
to
the
Dictates
of
Unbiass'd
Reason
,
and
the
Practice
of
all
Sober
and
Wise
Men
,
and
the
Allowance
of
our
Blessed
Saviour
and
his
Apostles
.
All
these
are
ample
Proofs
and
Confirmations
of
this
Doctrin
:
And
therefore
if
we
attend
to
these
,
we
shall
see
no
reason
to
listen
to
the
fond
Suggestions
of
Enthusiatick
Heads
:
But
on
the
contrary
,
we
shall
be
convinc'd
that
as
long
as
Men
carry
the
Evil
nature
in
them
,
there
will
be
Wars
in
the
World
,
and
consequently
it
will
be
necessary
to
make
Provision
against
them
,
and
to
secure
our
safety
even
by
violent
Methods
,
if
we
are
compell'd
to
it
.
That
which
we
are
next
concern'd
in
is
to
understand
our selves
aright
,
and
to
know
how
to
behave
our selves
when
there
is
occasion
to
take
the
Field
.
When
you
are
call'd
to
Fight
,
forget
not
these
things
,
1st
.
Go
with
great
Caution
and
Circumspection
.
The
Errors
of
War
are
Dangerous
and
Desperate
,
and
perhaps
we
shall
not
Err
any
more
.
Wherefore
it
is
requisite
to
use
all
the
prudent
Methods
we
can
,
to
muster
up
our
Wit
and
Skill
,
and
by
no
means
to
deceive
our selves
.
[
*
](A38031-e26560-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Greg.
Naz.
Orat.
3.
A
generous
and
wise
Man
(
as
One
of
the
Antients
said
rightly
)
will
not
despise
the
strength
of
his
very
Enemy
.
He
will
apply
himself
to
a
perfect
knowledg
of
the
State
and
Condition
of
those
he
is
to
combate
with
,
and
will
let
nothing
escape
his
Observation
that
may
enlighten
him
in
so
weighty
a
Concern
.
We
should
be
mindful
of
what
a
Great
and
Expert
Warrior
long
since
said
,
It
is
a
shameful
thing
in
Military
Affairs
to
excuse
our selves
by
saying
we
thought
not
.
2dly
.
Fight
with
Courage
and
Resolution
:
To
which
you
have
Incentives
sufficient
.
If
Honour
be
a
Spur
,
you
have
that
to
prick
you
on
,
for
it
is
well
known
without
any
profound
skill
in
Heraldry
that
all
Titles
of
Honour
are
derived
from
the
Sword
and
from
Martial
Affairs
.
If
the
Welfare
of
your
Country
,
and
of
those
that
are
Dearest
to
you
in
it
hath
any
force
and
prevalence
with
it
,
you
are
not
destitute
of
that
.
And
if
you
look
to
an
other
World
,
you
have
yet
greater
Motives
to
shew
your selves
Valiant
and
Couragious
.
The
Famous
Titus
,
when
he
was
haranguing
his
Soldiers
just
before
they
assaulted
Ierusalem
,
told
them
that
[
*
](A38031-e26690-b)
*
Ioseph
.
De
Bello
Jud●
Iib.
7.
chap.
1.
the
Souls
of
them
that
die
in
War
are
receiv'd
up
presently
into
the
Pure
Aether
,
and
thence
transmitted
to
the
Stars
;
but
the
Souls
of
those
that
die
in
Peace
by
Diseases
and
Sicknesses
are
detain'd
in
the
Bowels
of
the
Earth
,
and
are
forgotten
.
And
Mahomet
,
who
was
also
a
Man
of
Arms
,
animated
his
Followers
by
instilling
this
into
their
Minds
,
that
those
who
expire
in
Battle
,
especially
against
the
Christians
,
are
immediately
dispach'd
to
Paradise
.
But
though
you
justly
despise
such
empty
Deceits
as
these
,
yet
by
a
sure
Word
of
Prophesy
you
are
ascertain'd
of
a
Better
and
Glorious
Life
after
this
,
and
that
if
you
fall
in
Battle
,
it
is
your
Corporeal
Part
only
that
dies
,
but
that
of
you
which
is
Spiritual
and
Divine
shall
Survive
,
and
at
last
shall
be
reunited
to
your
Bodies
,
and
both
shall
enjoy
a
Glorious
Eternity
.
There
are
other
Considerations
might
be
offer'd
to
you
,
as
you
are
Men
,
and
as
you
are
Christians
:
But
I
will
not
insist
upon
them
,
lest
it
be
interpreted
that
I
question
your
Valour
,
or
that
I
think
you
need
Incitements
to
increase
it
,
like
the
Blood
of
Mulberries
spread
before
Elephants
to
raise
their
Choler
,
and
make
them
Fight
with
greater
fury
.
3dly
.
Look
up
to
God
,
and
be
sensible
that
all
your
Military
Provisions
signify
nothing
without
him
.
The
most
exquisite
Humane
Prudence
and
the
Highest
degree
of
Valour
(
which
are
the
two
things
I
have
already
mention'd
)
will
avail
little
without
the
Divine
Assistance
and
Heavenly
Conduct
.
Which
was
the
sense
of
the
very
Pagan
World
,
for
no
War
was
undertaken
by
them
of
old
till
they
consulted
their
Oracle
,
and
made
Addresses
to
their
Numens
.
But
this
was
much
more
the
sense
and
hearty
perswasion
of
the
People
of
the
True
God
.
Their
Ark
,
which
was
the
Symbol
of
the
Divine
Presence
,
always
accompanied
the
Army
when
they
went
out
to
Battle
against
any
Nation
.
That
Royal
Warrior
,
who
bears
so
great
a
part
in
the
Writings
of
the
Old
Testament
,
most
freely
acknowledges
that
it
was
God
that
taught
his
hands
to
War
,
and
his
fingers
to
Fight
,
Psal.
xviii
.
34.
cxliii
.
1.
and
therefore
we
find
him
constantly
imploring
His
aid
and
strength
.
Self-Confidence
hath
lost
many
a
Battel
:
Presuming
on
their
Forces
,
or
on
their
Success
in
the
beginning
of
the
Fight
hath
proved
fatal
to
Armed
Men.
And
therefore
if
we
are
desirous
to
Prosper
in
our
Warlike
undertakings
we
cannot
more
effectually
compass
it
than
by
confiding
in
the
Lord
of
Hosts
,
and
relying
with
an
unshaken
Faith
on
his
Presence
and
Blessing
.
4thly
.
Let
our
Wars
be
designed
to
Good
and
Laudable
Ends
,
and
especially
to
God's
Glory
.
Indeed
there
is
too
just
occasion
given
to
some
to
preach
up
the
Unlawfulness
of
War
,
when
they
behold
the
base
and
irreligious
Designs
men
generally
pursue
in
taking
up
of
Arms.
Their
Wars
and
Fightings
are
intended
to
gratify
their
Lusts
,
and
avaritious
Desires
,
which
St.
Iames
takes
notice
of
Chap.
iv
.
ver.
1
,
2
,
3.
They
Fight
to
satiate
their
greedy
thirsting
after
Blood
and
Slaughter
,
in
order
to
the
obtaining
what
their
Ambition
and
intemperate
affectation
of
Greatness
and
Dominion
prompt
them
to
.
On
this
account
War
is
generally
a
set
and
solemn
Violation
of
the
sixth
Commandment
;
it
is
no
other
than
Murdering
by
whole-sale
;
and
Soldiers
usually
are
Homicides
in
Pay
.
These
Men
(
as
it
is
excellently
express'd
,
Ezek.
xxxiii
.
26.
)
stand
upon
their
Swords
,
they
con●ide
in
and
brag
of
their
Cruelty
and
Bloodshed
,
and
glory
in
their
Ability
to
do
Mischief
in
the
World
.
Such
War
is
not
only
Inhumane
,
but
Devilish
;
and
as
it
proceeded
from
,
so
it
tends
to
the
Infernal
Pit
:
And
therefore
it
is
the
just
Doom
of
those
that
foster
this
Practice
to
go
down
to
Hell
with
their
Weapons
of
War
,
Ezek.
xxxii
.
27.
We
must
be
careful
therefore
to
War
with
Good
and
Lawful
Intentions
,
with
a
sincere
aim
at
the
real
welfare
and
tranquility
of
the
Publick
:
For
(
as
the
Great
Plato
long
since
determined
it
)
[
*
](A38031-e27070-b)
*
De
Legib.
〈…〉
.
No
War
is
to
be
undertaken
for
it self
,
but
only
for
Peace
sake
.
The
Shakings
of
War
are
in
order
to
a
firm
Settlement
.
This
Blood-letting
is
for
the
Health
of
the
Body
Politick
.
Therefore
this
is
that
we
must
design
,
in
conjunction
always
with
the
Advancement
of
Religion
,
without
which
the
secular
Concerns
of
the
Publick
cannot
long
thrive
.
But
the
ultimate
End
of
all
is
the
Divine
Honour
and
Glory
,
which
therefore
we
ought
to
have
chiefly
in
our
thoughts
.
It
was
not
unusual
with
the
Old
Gentiles
to
lodge
their
Arms
in
their
Temples
;
and
it
hath
been
a
Custom
even
in
some
Christian
Countries
to
hang
up
the
Armour
of
Great
and
Eminent
Warriors
in
the
Places
set
apart
for
Religion
,
as
if
they
did
devote
them
to
God
.
We
may
most
effectually
do
this
by
dedicating
our
Arms
to
God's
Honour
,
and
not
to
sinister
and
unworthy
Ends.
Hereby
we
may
turn
all
our
Warlike
Expeditions
into
Crusades
,
and
whenever
we
Fight
,
ingage
in
a
Holy
War
.
We
are
told
that
the
Antient
Romans
in
a
great
distress
made
use
of
the
Weapons
which
were
deposited
in
their
Temples
,
and
fought
with
them
,
and
attributed
the
Success
to
the
Holiness
of
their
Arms.
But
this
we
are
sure
of
,
that
if
Kindoms
did
hallow
their
Weapons
by
Religion
and
Vertuous
Designs
,
they
would
thrive
and
prosper
in
their
martial
Attempts
,
and
meet
the
Foe
with
good
Success
.
5thly
.
It
is
not
enough
to
have
a
Good
Cause
and
Right
Ends
,
unless
our
Lives
be
Good
and
Holy
.
We
must
always
remember
that
our
Sins
are
our
greatest
Enemies
,
and
therefore
it
is
our
Interest
to
vanquish
these
first
,
which
must
be
done
by
putting
on
the
Spiritual
Armour
.
A
Good
Soldier
must
be
a
Religious
Man
.
To
which
purpose
I
will
offer
a
Criticism
to
you
;
You
may
observe
that
to
prepare
or
make
War
is
express'd
in
the
Stile
of
Scripture
by
Consecrating
of
War
,
Ier.
vi
.
4.
and
again
in
Mic.
iii.
5.
Which
Hebraism
may
remind
us
now
of
Consecrating
or
Sanctifying
our
Wars
,
namely
by
unfeigned
Holiness
and
Righteousness
.
Let
us
not
prophane
our
Warlike
Weapons
by
an
Irreligious
and
Wicked
Life
.
But
let
us
remember
that
the
Contrary
will
bring
down
a
Blessing
from
Heaven
upon
us
;
besides
,
that
in
its
own
Nature
and
genuine
Efficacy
it
will
prove
Advantageous
to
us
;
for
a
Good
Conscience
,
together
with
a
firm
Trust
in
the
Almighty
,
will
inspire
us
with
the
greatest
Courage
and
Resolution
,
and
give
the
most
undaunted
Boldness
and
Valour
to
our
Spirits
.
Or
,
if
we
meet
not
with
Success
,
this
Comfortable
Principle
within
us
will
not
suffer
us
to
be
dejected
,
but
will
rather
Chear
us
,
as
the
Roman
Senate
did
their
General
when
he
was
flying
Home
after
he
was
defeated
by
Hannibal
;
they
met
him
,
and
heartned
him
,
and
gave
him
this
Commendation
,
That
he
did
not
despair
of
the
Safety
of
the
Commonwealth
after
so
great
a
Defeat
.
Lastly
.
If
you
be
Victorious
,
know
how
to
demean
your selves
.
Ascribe
your
Success
to
him
who
is
the
Grand
Arbiter
and
Disposer
of
War
,
and
to
whom
belong
the
Issues
of
it
.
Herein
you
may
take
that
Holy
and
Warlike
Prince
for
your
Pattern
,
who
not
only
acknowledges
that
it
was
the
Supreme
Lord
of
Heaven
and
Earth
that
had
girded
him
with
strength
unto
the
Battel
,
but
that
it
was
he
who
had
subdued
under
him
those
that
rose
up
against
him
.
It
was
he
that
gave
him
the
necks
of
his
Enemies
,
that
he
might
destroy
those
that
hated
him
,
Psal.
xviii
.
39
,
40.
Or
,
let
us
use
such
humble
and
thankful
Language
as
is
suggested
to
us
in
Psal.
xliv
.
3.
We
got
not
the
Victory
by
our
own
Sword
,
neither
did
our
own
Arm
save
us
;
but
Thy
right
hand
,
and
Thine
arm
,
and
the
light
of
Thy
countenance
,
because
Thou
hadst
a
favour
unto
us
.
To
this
Almighty
Sovereign
and
Lord
of
Hosts
be
all
Glory
and
Honour
now
and
unto
Eternal
Ages
.
Amen
.
The
True
Causes
of
the
Ill
Success
of
War
.
A
Sermon
Preach'd
on
a
Fast●●
Day
appointed
by
Their
Majesties
for
the
imploring
God's
Blessing
on
their
Forces
by
Sea
and
Land
.
JOSHUA
VII
.
12.
Therefore
the
Children
of
Israel
could
not
stand
before
their
Enemies
,
but
turned
their
backs
before
their
Enemies
,
because
they
were
accursed
:
neither
will
I
be
with
you
any
more
,
except
ye
destroy
the
accursed
from
amongst
you
.
GOD
had
chosen
out
a
People
from
the
rest
of
the
World
,
whom
he
intended
to
discover
his
Will
to
in
a
more
singular
Manner
,
and
on
whom
he
purposed
to
confer
Mercies
of
an
extraordinary
nature
:
These
he
preserved
in
Egypt
,
conducted
through
the
Wilderness
,
and
brought
at
last
into
the
promised
Land
.
But
behold
,
they
were
unmindful
of
this
marvellous
Goodness
of
God
toward
them
,
and
took
not
care
to
observe
those
strict
Commands
which
he
had
given
them
,
particularly
That
of
utterly
destroying
every
accursed
thing
in
the
Cities
which
they
took
.
They
were
more
signally
guilty
of
this
when
Iericho
was
taken
by
them
,
and
therefore
God
punish'd
this
gross
Violation
of
his
Command
,
by
suffering
them
to
be
Defeated
in
their
next
Enterprize
.
When
they
went
against
the
Men
of
Ai
,
some
of
them
were
smitten
and
fell
before
them
,
others
not
being
able
to
endure
the
Shock
shamefully
fled
away
.
This
,
with
the
Reason
of
it
,
is
represented
to
us
by
God
himself
in
the
Text
,
Therefore
the
Children
of
Israel
could
not
stand
before
their
Enemies
,
but
turned
their
backs
before
them
,
because
they
sinned
about
the
Accursed
thing
.
The
hiding
and
detaining
of
the
Golden
Wedge
and
the
Babylonish
Garment
,
became
their
General
Crime
,
and
were
the
Cause
of
their
unexpected
Defeat
.
And
withal
here
is
added
what
they
may
expect
for
the
future
,
namely
nothing
but
Defeats
and
Overthrows
;
Neither
will
I
be
with
you
any
more
,
except
ye
destroy
the
Accursed
from
amongst
you
,
i.e.
unless
you
destroy
your
Sins
which
make
you
Accursed
,
and
for
the
future
strictly
keep
the
Command
which
I
gave
concerning
the
Utter
Destroying
of
whatever
belongs
to
those
Cursed
Nations
:
Unless
you
do
this
,
I
will
never
assist
you
to
overcome
your
Enemies
,
but
they
shall
continually
vanquish
you
,
and
prevail
against
you
.
From
the
whole
take
this
Observation
,
that
the
Sins
of
a
People
are
like
to
hinder
their
Success
in
War
,
and
to
cause
them
to
turn
their
Backs
,
and
slie
before
their
Enemies
.
Besides
the
Instance
in
this
Chapter
there
are
sundry
others
which
we
meet
with
in
other
places
of
the
sacred
History
.
I
will
begin
with
that
in
Iudg.
ii
.
11.
&c.
The
Children
of
Israel
did
evil
in
the
sight
of
the
Lord
,
and
served
Baalim
,
and
they
forsook
the
Lord
God
of
their
Fathers
,
and
follow'd
other
Gods
,
and
provoked
the
Lord
to
anger
:
And
they
forsook
the
Lord
,
and
served
Baal
and
Ashtaroth
.
These
were
their
heinous
Sins
:
Now
observe
the
Effect
of
them
,
which
follows
in
the
next
Verse
,
The
anger
of
the
Lord
was
hot
against
Israel
,
and
he
delivered
them
into
the
hand
of
spoilers
that
spoiled
them
,
and
he
sold
them
into
the
hand
of
their
enemies
,
so
that
they
could
not
any
longer
stand
before
their
enemies
.
This
refers
unto
the
Time
between
〈◊〉
's
Death
and
God's
raising
up
of
the
Iudges
:
Then
it
was
that
their
Enemies
prevailed
against
them
in
Battel
,
and
miserably
Overthrew
and
Destroy'd
them
;
which
is
here
ascribed
to
their
Idolatry
and
other
Crying
Sins
,
which
provoked
God
to
deliver
them
as
a
Prey
to
their
Enemies
.
And
even
in
the
Days
of
the
Iudges
the
same
Cause
had
the
same
Effect
,
the
Children
of
Israel
did
evil
again
in
the
sight
of
the
Lord
,
and
the
Lord
strengthned
Eglon
the
King
of
Moab
against
Israel
,
because
they
had
done
evil
in
the
sight
of
the
Lord
:
And
he
gather'd
unto
him
the
Children
of
Ammon
,
and
Amalek
and
went
and
smote
Israel
,
Judg.
iii.
12
,
13.
Markit
,
the
Sin
of
Israel
was
the
Strength
of
Eglon
;
Moab
and
Ammon
prevail'd
against
God's
People
because
they
walked
not
as
such
,
because
they
acted
Sinfully
and
Wickedly
.
And
at
several
other
times
it
is
particularly
recorded
in
this
Book
,
that
when
the
Israelites
did
evil
in
the
sight
of
the
Lord
,
then
he
gave
them
into
the
Hands
of
their
Enemies
,
who
prevail'd
over
them
and
grievously
oppressed
them
.
To
this
refer
the
Psalmist's
Words
,
in
Psal.
lxxviii
.
56.
&c.
They
tempted
and
provoked
the
most
high
God
,
and
kept
not
his
Testimonies
.
They
provoked
him
to
anger
with
their
high
places
,
and
moved
him
to
jealousy
with
their
graven
Images
.
When
God
heard
this
he
was
wroth
,
and
greatly
abhorred
Israel
;
he
deliver'd
his
strength
into
Captivity
,
and
his
Glory
into
the
Enemies
hand
:
He
gave
his
People
over
also
unto
the
Sword
.
So
God
by
his
Prophet
acquaints
us
that
they
rebelled
and
vexed
his
Holy
Spirit
:
Therefore
he
was
turned
to
be
their
Enemy
,
and
he
fought
against
them
,
Isa.
lxiii
.
10.
I
will
only
add
that
notable
Instance
in
2
Chron.
xxiv
.
23
,
24.
It
came
to
pass
that
the
Host
of
Syria
came
up
against
him
,
(
viz.
King
Ioash
)
and
they
came
to
Iudah
and
Ierusalem
,
and
destroy'd
all
the
Princes
of
the
People
from
among
the
People
,
and
sent
all
the
spoil
of
them
to
the
King
of
Damascus
.
For
the
Army
of
the
Syrians
came
with
a
small
company
of
Men
,
and
the
Lord
deliver'd
a
very
great
host
into
their
Hand
.
The
Syrians
were
but
few
,
and
the
Israelites
were
many
,
yet
These
were
defeated
by
Them
;
and
if
you
would
know
the
Reason
of
it
,
the
next
Words
will
inform
you
,
because
they
had
forsaken
the
Lord
God
of
their
Fathers
.
For
this
it
was
that
God
forsook
them
,
and
gave
them
up
to
their
Enemies
,
to
be
destroy'd
by
them
.
All
this
which
I
have
produced
is
an
undeniable
proof
of
what
I
asserted
,
that
Sin
hinders
Success
in
War
,
this
is
the
cause
of
Armies
being
discomfited
.
All
warlike
Provisions
prove
Successless
,
all
Force
and
Artillery
become
useless
,
and
unable
to
repulse
the
Enemy
,
when
a
Nation
by
their
Sins
fight
against
God
.
This
must
needs
be
so
if
you
consider
either
the
Nature
of
the
Thing
it self
,
or
the
just
Judgment
of
God
.
First
,
it
is
so
in
the
Thing
it self
.
Immorality
and
Vice
do
naturally
impede
the
Success
of
War
,
and
give
a
check
to
the
Military
proceedings
of
any
People
.
Especially
there
are
some
Vices
which
more
visibly
hinder
the
Thriving
of
Warlike
Undertakings
and
Exploits
.
Debauchery
takes
away
the
steady
use
of
Men's
Reasons
,
and
renders
them
uncapable
of
minding
and
attending
to
their
Safety
.
The
Amalekites
after
their
Success
at
Ziklag
lay
spread
all
over
the
Ground
,
eating
and
drinking
,
1
Sam.
30.
16.
And
this
was
it
which
exposed
them
to
the
Enemy
,
who
(
as
we
read
in
the
next
Verses
)
took
the
advantage
of
their
Debauchery
,
and
slew
them
all
except
a
few
,
who
it
is
likely
were
those
that
retain'd
some
measure
of
Sobriety
.
Belshazar
was
set
upon
in
the
Night
of
his
Pleasure
(
as
it
is
call'd
Isa.
xxi
.
4.
)
i.e.
in
the
time
of
his
Feasting
and
Revelling
,
which
was
in
the
Night
.
Then
it
was
that
Cyrus
and
Darius
took
Babylon
,
viz.
when
the
Chaldean
Nobles
were
in
the
heighth
of
their
disorder'd
Mirth
,
Dan.
v.
1
,
30.
which
we
may
find
confirmed
by
Xenophon
in
the
[
*
](A38031-e28020-b)
*
Lib.
7.
Life
of
Cyrus
.
Our
Chronicles
tell
us
that
the
English
Army
,
upon
occasion
of
King
Harold's
birth
Day
,
had
been
Drinking
and
Revelling
all
Night
before
they
came
to
Fight
with
the
Normans
,
which
was
one
great
Reason
of
their
losing
the
Day
,
and
being
Conquered
.
Intemperance
and
Sottishness
have
been
pernicious
and
fatal
to
Men
of
Arms
:
These
darken
and
cloud
their
Minds
so
that
they
are
not
able
to
see
into
the
Projects
and
Designs
of
their
Enemies
,
nor
to
apprehend
what
is
most
proper
to
be
done
on
emergent
occasions
:
These
are
the
cause
of
their
neglecting
the
fit
Seasons
and
Opportunities
of
action
,
which
being
lost
,
they
are
so
too
.
Again
,
Incontinence
and
Luxury
,
and
Love
of
Pleasure
weaken
and
enervate
Mens
Bodies
,
and
cramp
those
Hands
that
should
War
,
and
those
Fingers
that
should
Fight
.
Hence
it
was
that
Xerxes's
Prodigious
great
Army
of
above
a
Million
of
Men
proved
ineffectual
to
the
purposes
he
had
formed
.
Their
Delicacy
and
Luxurious
way
of
living
spoilt
all
their
military
Conduct
.
They
were
more
eager
to
Fight
with
their
Teeth
than
with
their
Hands
and
Weapons
:
They
were
not
so
much
for
devouring
the
Enemy
as
their
Viands
.
They
wish'd
work
for
their
Knives
rather
than
their
Swords
;
they
thirsted
after
Wine
more
than
Blood
.
Who
could
expect
but
that
their
Softness
and
Dalliances
should
unfit
them
for
harsh
Encounters
?
In
a
word
,
Being
sunk
into
Sensuality
they
hated
to
venture
their
Lives
,
and
being
fill'd
with
Guilt
they
dared
not
.
And
when
we
remember
that
in
the
Princes
of
Asia's
Armies
there
were
Troops
of
Women
and
Eunuchs
,
and
useless
Persons
,
design'd
only
for
Pleasure
and
Diversion
,
we
need
not
wonder
that
they
were
so
often
Defeated
,
and
that
their
vast
Numbers
fled
away
in
disorder
.
Especially
it
is
requisite
in
Military
Officers
that
they
be
Masters
of
great
Continence
and
Moderation
:
For
,
as
Tully
well
observes
,
[
*
](A38031-e28160-b)
*
〈◊〉
enim
potest
ex●●citum
is
continere
Imperator
qui
se
〈◊〉
non
〈◊〉
.
Pro
Lege
M●nil
.
He
that
in
this
point
is
not
able
to
govern
himself
,
cannot
rule
an
Army
.
Wherefore
for
this
excellent
Virtue
we
find
some
of
the
greatest
Commanders
(
Agesilaus
,
Fabritius
,
Scipio
the
African
,
&c.
)
commended
by
Plutarch
,
Valerius
Maximus
,
and
others
.
Tho'
Cesar
made
his
Vaunt
that
he
won
Battels
with
Perfumed
Soldiers
,
yet
you
shall
rarely
hear
that
Commanders
do
so
.
For
Effeminacy
exhausts
their
Spirits
,
dries
up
their
Marrow
,
and
shrinks
their
Nerves
.
An
Armed
Venus
among
the
Romans
was
but
an
Image
,
a
Fiction
;
but
in
reality
't
is
known
that
Lewdness
is
destructive
to
the
Camp
.
In
short
,
no
Debauched
or
Effeminate
Man
can
be
a
Good
Soldier
.
For
he
can
never
do
the
things
that
are
required
of
a
Man
of
Arms
,
and
he
can
never
undergo
the
Hardships
which
that
Life
is
subject
to
;
and
consequently
he
is
wholly
unfit
for
Warlike
Service
.
There
are
other
Vices
also
which
hinder
the
Prospering
of
Military
Undertakings
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
a
fit
Epithet
bestow'd
on
Mars
by
the
Antient
Poet
,
as
much
as
if
he
had
stiled
him
a
Changling
,
a
Fickle
and
Slippery
Deity
.
And
it
seems
some
of
his
Votaries
do
too
much
imitate
him
,
else
there
would
not
have
been
that
Complaint
of
old
,
That
[
*
](A38031-e28290-b)
*
Nulla
fides
pietasque
viris
,
&c.
there
is
no
Faith
nor
Honesty
to
be
found
in
them
.
Deceit
and
Treachery
have
made
many
Armies
Unsuccessful
.
The
Faithless
and
Persidious
,
whilst
they
have
seem'd
to
take
up
Arms
for
their
Country
,
have
really
betray'd
it
,
holding
secret
Correspondence
with
the
Enemy
,
and
promoting
that
Cause
which
they
pretend
to
fight
against
.
It
is
not
incredible
that
We
have
had
some
ground
to
complain
on
this
account
:
If
we
had
not
been
betray'd
at
Sea
and
at
Land
in
some
of
our
Engagements
,
't
is
probable
our
Fleet
and
our
Armies
would
have
given
a
better
account
of
themselves
.
And
Ambition
or
Avarice
are
always
the
Sins
that
foment
this
Treachery
:
The
Love
of
Honour
,
or
the
Desire
of
Gain
,
have
prompted
these
Armed
Men
to
listen
to
the
Profers
of
their
Enemies
,
and
falsly
deliver
up
the
whole
Forces
to
them
for
their
own
Private
Advantage
.
Or
else
they
Protract
and
Husband
the
War
(
as
they
are
pleas'd
to
speak
)
only
to
make
themselves
Rich
and
Wealthy
.
Yea
,
and
in
the
heat
of
the
Battel
,
or
immediately
after
it
,
Covetousness
,
Rapine
,
and
a
Greedy
Desire
of
Booty
,
have
proved
destructive
to
Armed
Forces
.
When
,
with
Achan
,
their
Minds
are
intent
upon
Stealing
and
Hoarding
,
when
the
Gold
,
and
the
Silver
,
and
the
Goodly
Garments
are
chiefly
thought
of
,
the
Concern
of
the
Battel
is
forgot
,
and
even
when
Victory
was
inclining
towards
them
,
it
on
a
sudden
left
them
,
and
went
to
the
other
side
.
Lastly
,
when
we
go
to
meet
the
Enemy
with
Prejudice
,
Grudgings
,
Animosites
,
yea
downright
Hatred
among
our selves
,
[
*
](A38031-e28470-b)
*
Nihil
praestare
majus
Fortuna
potest
quàm
hostium
discordiam
.
Tacit.
de
morib
.
German
.
we
can't
expect
that
our
Military
Expeditions
will
be
Blessed
with
Success
.
When
Israel
was
to
go
forth
against
Iabin
and
Sisera
,
it
was
a
sad
reflection
to
take
notice
that
they
could
not
agree
among
themselves
:
[
†
](A38031-e28520-b)
†
Judg.
v.
15
,
16.
For
the
divisions
of
Reuben
there
were
great
thoughts
,
there
were
great
searchings
of
heart
,
and
it
was
from
the
extraordinary
Hand
of
God
that
these
did
not
prove
their
Overthrow
at
that
time
.
Thus
you
see
some
Sins
directly
obstruct
the
Good
Success
of
War
;
as
,
on
the
contrary
,
some
Virtues
,
as
Temperance
and
Sobriety
,
Continence
and
Chastity
,
Truth
and
Faithfulness
,
Self-denial
and
Contentment
,
Mutual
Peace
and
Concord
do
in
their
own
nature
promote
it
.
Secondly
,
It
is
so
not
only
upon
Human
Consideration
,
but
by
the
Iust
Iudgment
of
God
,
by
the
Divine
Conduct
and
Providence
.
Our
Sins
fight
against
Him
,
and
he
sends
Wars
,
and
Ill
Success
with
them
,
to
Punish
us
for
those
Sins
.
When
the
Israelites
provoked
God
by
their
Idolatry
and
other
such
abominable
Offences
,
he
allarm'd
them
with
the
Noise
of
War
and
Battel
:
When
they
chose
new
Gods
,
then
was
War
in
the
gates
,
Iudg.
v.
8.
Since
they
were
for
introducing
Heathen
Deities
,
it
was
●it
that
Mars
should
be
one
of
them
.
Seeing
they
would
have
Strange
Gods
,
they
must
grapple
with
Strange
Nations
,
and
be
severely
treated
by
them
.
Amongst
the
Judgments
and
Curses
which
God
denounceth
against
an
Impenitent
and
Profligate
People
,
This
you
will
find
to
be
one
,
in
Deut.
xxviii
.
25.
The
Lord
shall
cause
them
to
be
smitten
before
their
enemies
,
they
shall
go
out
one
way
against
them
,
and
flee
seven
ways
before
them
.
That
this
was
a
Judgment
purposely
design'd
against
them
for
their
Sins
may
be
further
learnt
from
Lev.
xxvi
.
23
,
&c
where
God
expresly
tells
that
People
,
That
if
they
will
not
be
reformed
,
but
will
walk
contrary
to
him
,
he
will
bring
a
Sword
upon
them
,
that
shall
avenge
the
quarrel
of
his
Covenant
.
The
Covenant
was
that
he
would
be
their
God
,
and
they
should
be
his
People
,
i.e.
that
they
should
serve
and
obey
him
,
and
do
whatever
he
commanded
them
:
So
that
every
Sin
is
a
Breach
of
the
Covenant
;
and
where
God
sends
the
Sword
,
i.e.
War
,
with
the
dreadful
Effects
of
it
,
there
he
hath
some
quarrel
of
his
Covenant
to
revenge
,
there
some
Sin
or
other
is
to
be
Punish'd
.
The
Eastern
People
always
used
Blood
in
making
a
Covenant
.
Here
you
see
God
will
send
a
Bloody
Sword
to
avenge
the
Breach
of
his
.
War
and
Bloodshed
shall
be
the
Penalty
of
Mens
dealing
falsly
in
Religion
,
and
prevaricating
with
God
.
This
then
is
according
to
what
he
had
Threatned
against
Sinners
;
so
that
if
This
did
not
come
to
pass
,
God
could
not
be
Faithful
to
his
Word
.
Besides
,
he
is
obliged
by
virtue
of
his
Pure
and
Holy
Nature
to
shew
his
Dislike
of
Sin
;
which
he
can
no
ways
better
do
,
than
by
severely
Animadverting
upon
it
.
On
this
account
an
Army
of
Prophane
and
Wicked
Men
,
who
have
no
Sense
of
Religion
,
but
defy
it
,
and
blasphemously
declame
against
it
,
cannot
expect
their
Arms
should
prosper
;
their
Guilt
must
needs
weigh
down
their
Swords
,
or
rebate
the
Edge
of
them
.
The
Divine
Vengeance
may
justly
blast
all
their
Warlike
Attempts
at
Land
,
and
make
their
Enterprizes
at
Sea
like
those
of
Caligula
,
who
made
a
shew
of
a
Descent
upon
Britain
,
but
took
up
at
the
Shore
,
and
caufed
his
Army
to
gather
Cockle-Shells
,
and
so
return'd
with
the
Mock-spoils
of
the
Ocean
.
Or
,
which
is
far
worse
,
the
Incensed
Majesty
of
Heaven
may
turn
their
Martial
Weapons
and
Forces
against
themselves
.
Are
these
things
so
,
then
,
Ist.
Let
us
Tremble
at
the
Thoughts
of
the
Condition
we
are
in
at
present
.
A
potent
Enemy
is
lifting
up
his
Warlike
Weapons
against
us
,
and
we
at
the
same
time
Fight
against
God
by
our
daily
and
repeated
Sins
.
What
can
we
think
will
be
the
Issue
of
this
?
If
the
Children
of
Israel
turn'd
their
Backs
before
their
Enemies
because
of
the
accursed
Thing
,
how
can
we
imagine
we
shall
stand
before
ours
,
when
we
cherish
such
a
Multitude
of
accursed
Things
amongst
us
?
Was
Israel
defeated
because
of
one
single
Achan
?
May
not
we
then
fear
that
we
shall
be
so
,
having
so
many
Achans
in
our
Camp
?
What
Peace
can
we
look
for
so
long
as
the
Whoredoms
and
Debaucheries
,
the
Prophane
Swearings
and
Cursings
of
this
Nation
are
so
many
?
So
long
as
Pride
and
Luxury
,
Irreligion
and
even
Atheism
prevail
in
the
midst
of
us
?
And
as
no
Peace
,
so
no
Auspicious
War
can
be
expected
as
long
as
these
are
countenanced
and
maintained
:
For
these
most
Exorbitant
and
Flagitious
Vices
make
the
greatest
Warriors
Successless
.
Let
us
not
then
flatter
our selves
,
and
boast
of
our
present
Safety
,
and
confide
in
our
Strength
and
Forces
,
and
the
great
Preparations
we
have
made
.
Let
not
us
of
this
Island
brag
that
we
,
like
Populous
No
,
[
*
](A38031-e28960-b)
*
Nahum
.
3.
8.
have
the
Waters
round
about
us
,
and
that
our
Rampart
is
the
Sea
,
and
our
Wall
(
i.e.
our
Defence
)
is
from
the
Sea
.
Let
us
remember
what
it
was
that
spoil'd
King
Iehoshaphat's
Design
at
Sea
,
and
broke
all
his
Ships
in
pieces
,
viz.
his
Ioyning
himself
with
one
who
did
very
wickedly
,
2
Chron.
20.
Much
more
then
if
the
Generality
of
a
Nation
join
together
to
do
very
wickedly
,
may
not
they
expect
that
their
Ships
will
be
shatter'd
and
broken
,
that
their
Naval
Force
will
be
brought
to
ruin
?
And
though
through
the
Divine
Goodness
and
Forbearance
they
may
seem
to
prosper
for
a
time
,
yet
it
will
be
Bitterness
in
the
latter
End
.
Although
we
have
had
Unexpected
Success
of
late
,
and
God
hath
appear'd
for
us
in
an
Extraordinary
manner
,
yet
let
us
not
make
us
such
an
Image
of
Victory
as
was
at
Athens
,
without
wings
:
Let
us
not
fancy
that
it
hath
taken
up
its
Seat
with
us
,
and
will
not
fly
from
us
.
Or
,
let
us
not
imagine
we
have
Mars
in
Fetters
,
as
the
Lacedemonians
represented
and
pourtrayed
him
;
that
we
have
so
chain'd
up
War
that
it
is
wholly
at
our
disposal
,
and
that
it
cannot
hurt
us
.
Let
such
vain
Confidences
disappear
,
and
let
us
know
that
we
are
in
the
Hands
of
God
,
and
that
Peace
and
War
,
Victory
and
Overthrow
,
and
all
the
Comfortable
or
Dismal
issues
of
either
are
wholly
from
Him
.
Presume
not
of
Victory
because
you
are
Strong
and
Valiant
,
because
the
Force
and
the
Courage
of
England
have
been
tried
,
and
are
well
known
to
the
World
.
Let
not
this
make
you
Confident
that
you
shall
prevail
against
your
Enemies
.
I
must
tell
you
that
if
England
were
a
thousand
times
Stronger
and
Valianter
than
it
is
,
the
Sins
,
the
Crying
Sins
which
are
in
the
midst
of
it
are
able
to
Weaken
and
Dispirit
it
.
It
could
never
be
believed
that
the
adversary
and
enemy
should
enter
into
the
Gates
of
Ierusalem
,
as
the
Prophet
speaks
,
Lam.
iv
.
12.
That
City
was
of
almost
incredible
Strength
;
it
was
so
admirably
Fenced
and
Fortified
that
there
are
in
the
Old
Testament
several
elegant
Allusions
to
this
very
thing
.
Yet
this
place
which
was
so
Strong
,
and
in
the
Opinion
not
only
of
themselves
,
but
of
strangers
,
Invincible
and
Impregnable
,
was
taken
,
and
fack'd
and
burnt
with
Fire
;
yea
,
even
a
second
time
it
met
with
the
same
fate
.
May
we
learn
then
not
to
Vaunt
of
our
Strength
,
but
rather
to
be
sensible
of
our
Weakness
,
viz.
of
our
Sins
,
which
Enfeeble
and
Disable
us
.
By
reason
of
these
it
is
that
the
People
in
the
midst
of
us
are
Women
,
as
it
was
said
of
Nineve
,
Nahum
.
iii.
13.
And
then
will
follow
what
is
there
added
,
The
Gates
of
the
Land
shall
be
set
wide
open
to
our
Enemies
,
i.e.
we
shall
be
subdued
and
conquer'd
by
them
.
Our
Vices
will
blunt
all
our
Weapons
,
our
Sins
will
discomfit
our
Forces
on
Land
,
and
sink
our
Ships
at
Sea
,
We
abound
with
those
ill
Practices
which
(
as
I
have
shew'd
you
)
do
naturally
produce
ill
Success
in
War
,
as
the
nourishing
of
Discord
and
Animosities
,
Covetousness
and
Ambition
,
Treachery
and
Perfidiousness
,
Luxury
and
Wantonness
,
Drunkenness
and
Sottishness
,
Lust
and
Uncleanness
,
and
all
manner
of
Debauchery
and
Prophaneness
.
These
with
the
Guilt
of
them
on
Mens
minds
do
emasculate
their
Spirits
,
and
render
them
Cowards
and
Poultrons
.
To
these
may
be
imputed
the
ill
Conduct
of
Affairs
,
to
these
Men
may
ascribe
their
Miscarriages
in
War
:
This
is
the
true
Source
of
those
cross
Events
and
Disappointments
which
they
meet
with
.
The
Oaths
,
the
Horrid
Oaths
which
you
frequently
hear
out
of
the
Mouths
of
prophane
Wretches
do
England
more
harm
than
so
many
Cannons
discharged
by
the
Enemy
against
us
.
As
many
Debauched
and
Dissolute
Livers
as
there
are
in
this
Nation
,
so
many
Plagues
are
there
to
the
Kingdom
,
so
many
Traitours
to
the
King
,
so
many
Enemies
in
the
Camp
,
so
many
Fire-Ships
among
the
Navy
,
so
many
Hindrances
to
the
good
Success
of
War
,
which
otherwise
we
might
look
for
.
It
is
certainly
an
Unhappy
War
where
those
who
are
employ'd
in
Military
Action
are
led
by
the
Evil
Spirit
,
and
follow
his
Dictates
in
their
Lives
and
Practices
.
Such
cannot
reasonably
think
to
be
Prospered
by
God
in
their
Enterprizes
of
War
.
Or
,
if
God
shall
be
so
Merciful
and
Indulgent
as
to
pass
by
their
Enormities
,
and
to
bless
their
Martial
Endeavours
,
yet
,
if
afterwards
they
be
not
exceeding
Sensible
of
God's
Extraordinary
Goodness
to
them
,
but
persist
in
their
former
evil
Courses
,
their
Success
will
prove
a
Curse
instead
of
a
Blessing
:
Their
Lawrels
will
be
blasted
,
their
Victories
and
Triumphal
Rejoycings
will
soon
be
turned
into
Mourning
and
Lamentation
;
and
those
Enemies
whom
they
at
present
seem
to
prevail
against
shall
increase
in
Number
and
Strength
,
and
over-run
them
,
and
destroy
them
with
a
great
Destruction
.
You
may
take
this
for
an
undeniable
Truth
,
that
those
who
are
out
of
God's
way
,
cannot
but
make
false
Steps
.
You
must
not
expect
that
they
should
Thrive
any
considerable
time
;
nothing
will
long
Prosper
under
their
Conduct
.
Let
this
check
your
Fond
Presumption
,
and
teach
you
to
stand
in
awe
,
and
not
to
sin
against
God
with
that
high
hand
you
formerly
did
.
Which
brings
me
to
the
next
Inference
from
the
Premises
;
2.
Remove
the
Cause
of
all
your
Fears
and
Dangers
,
that
is
,
renounce
your
Sins
,
which
either
in
themselves
or
through
the
Judgment
of
God
do
not
only
procure
Wars
,
but
make
them
Unsuccessful
and
Fatal
to
us
.
That
you
may
fight
your
Foes
victoriously
,
see
that
you
combate
your
Sins
,
that
you
grapple
with
your
Vices
.
This
is
a
War
that
is
fought
without
Noise
,
a
War
that
makes
no
Widows
nor
Orphans
,
a
War
that
is
always
crown'd
with
Victory
and
Peace
.
That
you
may
not
,
like
the
Israelites
in
the
Text
,
turn
your
backs
before
your
enemies
,
you
must
take
care
to
put
away
the
Accursed
thing
,
the
Cursed
Uncleanness
,
the
Cursed
Oaths
,
the
Cursed
Intemperance
and
Drunkenness
,
the
Cursed
Uncharitableness
,
Enmity
and
Malice
which
are
amongst
us
.
These
are
all
Execrable
things
,
and
every
one
of
them
are
able
to
blunt
our
Swords
,
to
damp
our
Powder
,
to
stifle
our
Cannon
,
and
to
render
all
our
Martial
Provisions
useless
and
ineffectual
.
Think
you
heard
God
speak
to
You
as
he
did
to
Ioshua
,
or
rather
to
the
Whole
People
,
O
Israel
,
O
England
,
thou
canst
not
stand
before
thine
enemies
,
until
ye
take
away
the
Accursed
thing
from
among
you
,
Verse
13th
of
this
Chapter
.
All
Sin
is
Accursed
;
lay
This
aside
,
and
then
go
forth
against
your
Enemies
,
and
Prosper
.
You
may
read
in
Iudges
x.
16
,
17.
That
the
Children
of
Israel
put
away
the
strange
Gods
from
among
them
,
as
a
Necessary
Introduction
and
Preparative
for
undertaking
a
Successful
War
against
their
Enemies
,
who
were
at
that
time
gathered
together
,
and
encamped
against
them
.
And
this
was
done
in
Obedience
to
that
Excellent
Rule
which
was
given
them
in
Deut.
xxiii
.
9.
When
the
Host
goeth
forth
against
thine
enmemies
,
then
keep
thee
from
every
wicked
thing
;
then
be
sure
to
be
watchful
over
your selves
,
that
you
indulge
not
any
sort
of
Wickedness
;
for
Vice
at
Home
will
spoil
your
Forces
Abroad
.
Here
I
might
pertinently
remind
you
to
remove
more
particularly
those
Sins
which
are
wont
to
be
the
Immediate
Causes
and
Procurers
of
War
,
those
Lusts
that
War
in
your
Members
(
Iames
iv
.
1.
)
those
Insatiable
Desires
and
Wishes
which
breed
in
Men
a
strong
Inclination
to
Quarrel
with
others
;
such
are
Ambition
,
Anger
,
Cruelty
,
Revenge
,
Pride
,
Desire
of
Glory
,
[
*
](A38031-e29460-b)
*
Una
&
ea
vetus
causa
bellandi
cupido
divitia
um
&
impe●●i
.
Salust
.
Covetousness
,
Thirsting
after
Command
and
Greatness
,
and
sometimes
Luxury
and
Prodigality
,
which
reduce
Men
to
Streights
and
Wants
,
whereupon
they
are
necessitated
as
't
were
to
Fight
that
they
may
Eat
,
(
as
the
[
*
](A38031-e29500-b)
*
Lacham
,
comedere
:
pugnare
.
same
word
among
the
Hebrews
signifies
both
;
)
in
brief
,
a
being
Dissatisfied
with
our
present
State
and
Condition
.
These
are
the
Load-stones
that
draw
Steel
to
them
;
these
are
the
grand
Procurers
of
War
and
Fighting
,
of
Blood
and
Slaughter
in
the
World
,
and
we
are
particularly
concern'd
to
root
out
these
Vices
.
Especially
I
might
remind
you
not
to
addict
your selves
to
the
Sins
of
those
Persons
whom
you
Fight
against
.
How
absurd
and
unaccountable
is
it
(
think
you
)
that
when
we
have
Proclaimed
War
against
a
Neighbouring
Nation
,
and
even
whilst
we
are
Fighting
them
,
and
hope
to
get
the
better
of
them
,
yet
we
are
in
the
mean
time
Conquer'd
by
their
Vices
?
We
treat
them
as
Loathed
Enemies
,
and
yet
are
in
love
with
their
Follies
,
and
doat
upon
their
Vanities
and
Excesses
.
Let
me
tell
you
,
we
must
take
another
course
before
we
can
look
for
Success
and
Victory
.
If
we
would
have
This
declare
it self
on
our
side
,
and
even
fling
it self
into
our
Arms
,
we
must
make
sure
of
the
Conquest
over
the
Disorders
and
Vices
of
those
we
take
up
Arms
against
.
Briefly
,
we
must
examin
our
Lives
and
Manners
,
and
whatever
we
discern
to
be
amiss
in
us
must
be
forsaken
.
We
must
first
vanquish
all
our
Lusts
,
and
then
we
may
with
some
confidence
engage
the
Adversary
.
We
may
hope
for
Success
against
our
Bodily
Enemies
,
when
we
have
subdued
our
Spiritual
ones
.
What
you
read
of
Ionas
may
be
a
good
Emblem
to
us
in
this
present
Affair
.
He
was
in
Rebellion
against
God
,
and
was
become
a
Great
Sinner
in
his
sight
,
and
for
his
sake
(
as
himself
saith
)
a
Great
Tempest
arose
at
Sea
,
and
exceedingly
endangered
the
Ship
wherein
he
was
.
There
was
no
way
to
allay
this
Tempest
and
save
the
Ship
,
but
by
taking
up
Ionas
,
and
casting
him
forth
into
the
Sea
;
then
the
Sea
ceased
from
her
raging
.
It
is
Sin
that
raises
the
Tempests
of
War
among
us
:
They
are
Sinners
,
especially
such
as
lie
fast
asleep
(
as
Ionas
did
)
that
endanger
the
Common
Vessel
wherein
we
are
Embark'd
.
We
shall
all
sink
and
be
cast
away
,
unless
the
Troublesom
Ionas
be
thrown
over-board
,
unless
Sin
be
cast
out
.
But
,
3.
It
is
not
enough
to
cast
away
your
Sins
,
to
abstain
from
those
Vices
which
you
formerly
committed
,
but
you
must
betake
your selves
to
the
serious
Practice
of
all
Holiness
.
The
first
thing
you
are
to
do
is
to
give
your selves
unto
Prayer
.
This
is
a
proper
Duty
at
this
time
,
and
is
commended
to
us
by
the
Examples
of
[
*
](A38031-e29640-b)
*
Exod
xvii
.
2.
1
Sam.
vii
.
9.
2
Chron.
xiv
.
11.
2
Chron.
xx
.
6.
2
Kings
xix
.
5.
Moses
,
Samuel
,
King
Asa
,
Iehosaphat
and
Hezekiah
,
whose
Prayers
on
this
occasion
are
recorded
.
Let
God
arise
,
and
let
his
Enemies
be
scattered
,
was
the
usual
Form
of
Prayer
or
Collect
which
the
Israelites
used
in
their
Marches
against
their
Enemies
.
And
we
read
that
there
were
[
1
](A38031-e29700-b)
1
2
Chron.
xii
.
14.
Priests
among
them
that
waited
on
the
War
,
Persons
set
apart
on
purpose
to
go
forth
with
their
Armies
,
and
Pray
with
them
upon
any
Expedition
.
Yea
,
that
you
may
see
that
this
is
a
part
even
of
Natural
Religion
,
the
Pagans
invoked
their
Gods
in
a
special
manner
when
they
went
forth
to
Battel
:
Thus
it
is
particularly
recorded
of
Cyrus
,
that
[
2
](A38031-e29750-b)
2
Xenoph.
de
Expedit
.
Cyri.
lib.
6.
he
very
earnestly
implored
their
help
in
his
Wars
.
But
the
Greeks
and
Romans
were
the
most
noted
for
this
;
and
therefore
both
[
3
](A38031-e29780-b)
3
Apolog
cap.
40.
Tertullian
and
[
4
](A38031-e29800-b)
4
Institut.
l.
2
c.
1.
Lactantius
make
mention
of
the
special
Addresses
made
to
the
Gods
by
those
People
in
time
of
War
.
Scipio
(
that
Great
Thunderbolt
of
War
)
was
an
Example
of
this
among
the
Romans
,
as
[
5
](A38031-e29840-b)
5
Lib.
●
9.
cap.
27.
Livy
testifies
:
He
endeavoured
to
render
the
Gods
favourable
and
propitious
to
him
in
Battel
,
by
his
importunate
Supplications
to
them
;
and
there
are
other
Notable
Instances
not
only
in
this
Historian
,
but
in
[
6
](A38031-e29860-b)
6
Vale●ius
Maximus
,
Velleius
〈◊〉
,
&c.
Others
.
They
generally
acknowledg'd
that
their
Help
was
in
the
Divine
Power
,
and
that
it
was
necessary
to
have
the
Gods
on
their
side
,
if
they
hoped
for
Success
in
Battel
.
The
very
Proclaiming
of
War
among
the
Old
Romans
,
was
in
a
Religious
and
Devout
manner
:
It
was
accompanied
with
a
solemn
invoking
of
their
Gods
,
and
with
Ceremonies
of
Divine
Worship
.
The
Herauld
was
a
kind
of
Priest
.
It
might
be
observ'd
that
the
Prince
of
Poets
throughout
his
whole
Iliads
,
makes
his
Commanders
invoke
Iupiter
before
they
undertook
any
Warlike
Enterprize
;
yea
,
there
is
not
any
single
Person
but
craves
his
Aid
immediately
before
he
ingages
his
particular
Adversary
.
Hereby
this
Antient
Sage
would
give
the
World
to
understand
that
Praying
and
Fighting
were
not
to
be
separated
.
Shall
the
Christian
World
then
fall
short
of
Pagans
in
this
Religious
Practice
?
Shall
we
not
with
most
ardent
zeal
beseech
the
Almighty
to
bless
our
Arms
with
Success
?
Do
the
Turks
begin
their
March
,
and
make
their
Onset
in
Battel
with
a
loud
Cry
of
Allah
,
Allah
,
Allah
,
i.e.
they
thrice
repeat
the
Name
of
God
:
And
shall
not
Christians
devoutly
Supplicate
their
Iehovah
Sabaoth
,
their
Lord
of
Hosts
,
their
Sacred
and
Undivided
Trinity
,
Father
,
Son
and
Holy
Ghost
?
Yes
;
this
we
find
to
have
been
the
constant
Course
and
Practice
of
the
Servants
of
God
in
all
Ages
.
Nobiscum
was
the
Word
used
among
the
Christians
of
old
in
their
Military
Clamour
:
When
they
were
to
engage
the
Enemy
they
all
out
of
a
sense
of
the
Necessity
of
God's
Presence
with
them
(
according
to
that
of
the
Apostle
,
[
*
](A38031-e30060-b)
*
Rom.
viii
.
31.
〈◊〉
2
Juliani
.
If
God
be
for
us
,
who
can
be
against
us
?
)
unanimously
cried
out
,
God
with
us
,
and
for
us
;
for
that
is
the
meaning
of
Nobiscum
,
as
you
will
find
it
[
†
](A38031-e30110-b)
†
Vege●
.
l.
3.
c.
5.
Theophan
.
Interpreted
.
There
were
solemn
Prayers
on
the
occasion
of
War
in
all
the
Antient
Churches
of
the
Christians
:
and
so
it
should
be
now
.
The
Gates
of
our
Temples
,
like
those
of
Ianus's
,
must
stand
open
in
these
times
of
War
.
Whilst
so
many
among
us
are
belching
out
Oaths
and
Curses
,
do
you
strive
to
call
down
a
Blessing
by
your
devout
Petitions
and
Addresses
at
the
Throne
of
Grace
.
Drown
the
Noise
of
their
Prophane
Swearing
and
Blasphemy
by
your
Louder
and
Sacred
Cries
in
the
Ears
of
God
.
Let
your
Supplications
be
as
prevalent
and
successful
as
those
of
the
Christians
of
old
,
who
were
stiled
the
Thundering
Legion
,
who
procured
Relief
to
themselves
,
and
a
Defeat
to
their
Enemies
,
by
their
Urgent
and
Incessant
Cries
to
Heaven
.
See
then
that
you
be
very
warm
in
your
Addresses
,
urge
and
solicite
the
Divine
Goodness
by
your
continued
Applications
.
God
may
be
pleas'd
to
give
that
to
our
Prayers
which
he
denies
to
our
Courage
;
we
may
prevail
more
by
our
Humble
Petitions
than
by
our
Valorous
Enterprizes
.
And
with
Prayer
join
all
other
Acts
of
Religious
Worship
,
devote
your selves
wholly
to
the
Service
of
God
,
and
never
think
your selves
Safe
whilst
you
abandon
that
.
Plutarch
tells
us
in
the
Life
of
Numa
,
that
when
Word
was
brought
him
that
the
Enemy
was
near
at
hand
,
his
answer
was
,
I
fear
them
not
:
Let
them
come
at
their
perill
,
for
I
am
Sacrificing
unto
the
God's
.
He
thought
himself
Safe
in
that
Religious
Employment
,
and
reckon'd
it
his
best
Protection
against
his
Enemies
.
Shall
not
we
,
who
are
to
offer
Spiritual
Sacrifices
by
Iesus
Christ
,
esteem
those
as
our
greatest
Safety
and
Security
in
time
of
War
and
Slaughter
?
And
let
us
be
daily
employed
not
only
in
all
Holy
Exercises
of
Devotion
,
but
let
us
live
in
the
constant
Practice
of
those
Religious
Duties
which
respect
our Selves
and
our
Brethren
,
as
well
as
God
.
We
must
think
it
to
be
our
present
Concern
to
live
Soberly
,
Righteously
,
and
Godlily
.
Those
more
especially
that
are
in
Authority
ought
at
this
time
to
discharge
their
Great
and
weighty
Office
with
all
Faithfulness
.
It
is
requisite
that
these
Persons
give
some
remarkable
Proof
of
their
hearty
Desire
and
Endeavour
to
Amend
their
own
Lives
,
and
of
those
that
are
committed
to
their
Charge
.
If
it
would
please
God
to
stir
up
the
Hearts
of
the
Great
Ones
of
the
Land
to
do
some
Eminent
thing
in
the
sight
of
the
whole
Nation
for
the
reforming
of
themselves
and
the
rest
of
the
Kingdom
,
if
they
would
no
longer
Conniv●
at
the
Crying
Sins
amongst
us
by
letting
them
go
Unpunish'd
,
but
would
from
henceforth
severely
check
(
as
they
might
easily
do
with
great
Success
)
the
Prophaning
of
the
Christian
and
Evangelical
Sabbath
,
the
Impious
Swearing
and
Cursing
,
the
Wild
Intemperance
and
Debauchery
,
the
Excessive
Pride
and
Luxury
,
the
Impudent
Lewdness
and
Wantonness
which
reign
among
us
,
if
(
I
say
)
they
would
curb
and
chastise
these
Enormities
,
and
thereby
testify
their
utter
Abhorrence
of
them
,
we
might
then
entertain
good
hopes
that
God
will
go
forth
with
our
Armies
,
and
remove
this
great
Judgment
of
War
by
a
happy
Victory
on
our
Side
.
The
Lord
of
Lords
and
King
of
Kings
inspire
their
Hearts
with
full
resolutions
to
do
these
things
Effectually
and
Speedily
,
that
the
whole
Nation
may
partake
of
the
Blessed
Fruit
of
it
.
And
this
is
in
some
sort
the
General
Concern
of
you
All
:
For
here
you
may
observe
in
the
Instance
which
is
before
us
,
that
the
People
of
Israel
executed
Judgment
on
Achan
:
They
brought
out
this
grievous
Offender
and
his
Family
,
and
first
stoned
them
,
and
then
burnt
them
:
They
also
brought
forth
the
Accursed
things
which
had
been
stolen
and
●id
,
and
dealt
with
them
as
things
Devoted
and
Cursed
,
i.e.
they
utterly
destroy'd
and
consumed
them
with
Fire
,
and
therein
exactly
obeyed
the
Order
and
Command
that
God
had
given
.
When
they
had
done
this
they
went
against
the
King
of
Ai
and
his
People
,
and
[
*
](A38031-e30350-b)
*
Jos.
8.
22.
smote
them
,
so
that
they
let
none
of
them
remain
or
escape
.
Let
us
learn
hence
our
indispensable
Duty
at
this
time
:
We
must
reform
our selves
and
others
:
The
Magistrates
are
obliged
more
especially
to
punish
Sin
wherever
they
find
it
,
and
we
are
All
of
us
obliged
to
act
according
to
what
God
hath
enjoyned
us
;
and
then
we
shall
be
a
Victorious
People
.
Never
look
to
thrive
and
prosper
in
Battel
till
you
leave
off
Fighting
with
God
,
till
you
resolve
to
obey
his
Commandments
,
and
to
conform
your
Lives
to
the
Laws
which
he
prescribes
you
.
This
is
the
very
thing
which
was
inculcated
by
Ioshua
when
he
was
taking
his
farewell
of
the
Israelites
,
and
going
the
way
of
all
Flesh
;
he
lets
them
know
that
if
they
will
keep
and
do
all
that
is
written
in
the
Book
of
the
Law
of
Moses
,
so
that
they
turn
not
aside
therefrom
,
to
the
right
Hand
or
to
the
left
,
but
that
they
cleave
unto
the
Lord
their
God
,
then
one
Man
of
them
should
chase
a
Thousand
,
and
the
Lord
their
God
should
Fight
for
them
,
Jos.
xxiii
.
6
,
8
,
10.
then
they
should
see
the
happy
Success
of
their
Arms.
We
who
own
the
Honourable
Name
of
Christians
have
a
Written
Book
of
Laws
,
viz.
Those
which
were
given
us
by
Christ
Jesus
our
Blessed
Lord
.
If
we
turn
not
aside
from
these
,
but
carefully
endeavour
to
keep
and
do
▪
all
that
is
contain'd
in
them
,
God
will
reward
our
Obedience
by
enabling
us
to
chase
our
Enemies
,
though
they
be
never
so
Numerous
.
If
we
may
credit
Ecclesiastical
History
there
appeared
to
Constantine
the
Great
in
his
Expedition
against
Maxentius
a
Cross
,
an
Auspicious
,
Sign
,
in
the
Heavens
with
this
Inscription
on
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
In
or
by
this
overcome
.
The
Cross
without
Doubt
was
the
Emblem
of
Christianity
,
which
is
the
Holy
Institution
of
a
Crucified
Saviour
.
By
this
you
shall
Conquer
,
by
conscientiously
Observing
the
Rules
of
this
most
Holy
Religion
,
by
Living
and
Acting
according
to
the
Prescriptions
of
the
Gospel
you
shall
vanquish
your
most
implacable
Foes
.
You
see
then
your
Duty
and
your
Interest
:
You
must
abandon
your
Sins
and
cleave
unto
God
with
full
purpose
of
Heart
,
otherwise
you
can
never
prosper
.
The
very
Heathens
had
this
Notion
that
the
only
way
to
be
Conquerors
was
to
have
the
Divine
Presence
with
them
:
Accordingly
when
ever
they
went
to
War
(
as
well
as
in
other
dangers
and
difficulties
)
they
constantly
pack'd
up
their
Gods
,
and
carried
them
with
them
,
thinking
that
they
were
never
safe
without
them
,
and
especially
that
they
could
not
prosper
in
Battel
unless
their
Gods
went
with
them
.
Upon
this
perswasion
the
Trojans
thought
themselves
Secure
whilst
they
had
the
Image
of
Pallas
with
them
:
And
the
City
is
said
to
have
been
destroy'd
as
soon
as
that
was
gone
.
Upon
the
same
Ground
it
was
the
usual
Custom
of
the
Pagans
to
call
forth
the
Gods
of
the
Place
before
they
besieg'd
it
,
they
perswading
themselves
that
as
long
as
They
were
there
,
it
was
in
vain
to
assault
it
,
for
They
would
defend
them
from
all
Danger
.
Upon
the
like
apprehension
some
of
the
Heathens
used
to
tie
up
their
God's
,
and
fasten
them
with
Chains
,
that
they
might
not
go
away
and
leave
them
,
as
several
Writers
Witness
.
All
this
shews
that
they
were
perswaded
of
this
,
that
God's
being
with
them
was
the
Foundation
of
Success
and
Prosperity
.
Let
us
much
more
,
who
acknowledge
the
only
True
God
,
fix
this
upon
our
Minds
that
his
Presence
is
absolutely
necessary
in
order
to
Success
and
victory
.
There
is
never
any
Good
Fighting
without
his
Assistance
.
And
't
is
as
certain
that
we
can
never
have
This
as
long
as
we
continue
in
our
Sins
.
We
cannot
with
any
reason
expect
the
Blessing
of
God
to
be
with
us
till
we
amend
our
Lives
.
Indeed
it
is
a
high
piece
of
Impudence
and
Effrontery
to
imagine
the
contrary
.
A
Vitious
and
wicked
Life
will
certainly
quash
and
frustrate
all
our
Warlike
Enterprizes
.
I
hope
the
serious
Consideration
of
this
will
make
you
improve
the
Time
of
Fasting
and
Humiliation
which
is
set
apart
Monthly
by
our
Church
to
the
great
and
worthy
Designs
of
it
,
namely
the
Abhorring
of
your
former
evil
Ways
,
and
the
speedy
Reforming
of
your
Lives
.
We
are
apt
to
trust
too
much
to
the
Goodness
of
our
Cause
,
in
the
mean
time
looking
not
to
our
Sins
,
nor
taking
care
to
Remove
that
which
provokes
God
.
But
let
us
remember
this
,
that
it
is
not
enough
to
have
a
Good
Cause
,
unless
our
Lives
be
Good
also
.
There
is
a
necessity
of
our
being
Religious
and
Righteous
in
order
to
being
blessed
in
the
Enterprizes
of
War
.
Let
every
one
of
you
then
begin
to
amend
and
reform
himself
,
and
by
this
means
you
will
promote
a
General
Reformation
.
If
one
Achan
brought
a
Curse
on
the
whole
people
of
Israel
,
then
one
Holy
Penitent
who
hath
been
a
Great
Sinner
,
but
becomes
as
Eminent
for
his
Repentance
,
may
bring
a
Blessing
on
the
whole
Community
.
Not
only
the
Family
to
which
such
a
Person
belongs
,
not
only
the
City
or
Town
he
lives
in
,
but
the
whole
Nation
may
fare
the
better
for
him
.
If
but
a
few
of
you
will
be
brought
to
a
sight
of
your
Sins
and
a
reformation
of
your
Ways
,
I
hope
even
that
will
derive
a
Blessing
on
the
whole
Kingdom
.
Or
,
if
you
will
but
come
to
this
,
to
be
Ashamed
of
what
is
past
,
and
heartily
to
Intend
and
Purpose
to
amend
your
Ways
for
the
future
,
even
this
may
be
accepted
of
God
,
and
our
Forces
both
at
Land
and
Sea
may
feel
the
happy
Effect
of
it
.
You
see
,
my
Brethren
,
what
is
the
Design
of
This
Discourse
:
It
is
no
other
than
This
,
to
put
you
into
the
way
of
being
Victorious
.
That
which
I
have
said
doth
indeed
more
immediately
concern
Those
who
personally
and
actually
engage
in
the
Wars
at
this
time
.
They
must
leave
their
Sins
behind
them
,
their
Prophane
and
Blasphemous
Swearing
,
their
Love
of
Drunkenness
and
Uncleanness
,
and
the
rest
of
their
Sins
which
they
formerly
indulged
themselves
in
.
If
I
had
an
opportunity
of
speaking
in
the
Ears
of
These
Men
,
I
should
be
very
Plain
with
them
,
and
let
them
understand
how
they
endanger
both
themselves
and
us
by
the
Cherishing
those
Vile
and
Abominable
Vices
.
I
should
very
warmly
urge
upon
them
their
Present
Duty
,
and
most
affectionately
beseech
them
that
they
would
not
destroy
both
themselves
and
us
,
and
the
whole
Nation
,
by
continuing
in
the
Love
or
Practice
of
those
Crying
Sins
.
Can
those
Forces
prosper
which
are
led
forth
against
the
Enemy
with
Oaths
and
Curses
in
their
mouths
?
Will
not
this
almost
spoil
the
Word
of
Command
?
Can
Men
of
Prophaneness
and
Debauchery
successfully
defend
a
Reformed
Religion
?
The
God
of
Heaven
,
who
hath
the
Hearts
of
all
Men
at
his
disposal
,
and
can
change
and
turn
them
as
he
pleaseth
,
reform
and
reclaim
this
sort
of
Persons
,
and
inable
them
to
ingage
in
the
Service
of
their
King
and
Country
,
and
(
which
is
above
these
)
of
their
Religion
,
with
a
hearty
renouncing
of
their
former
evil
Ways
,
and
with
a
hatred
of
their
past
Miscarriages
,
that
God
may
be
pleas'd
to
cover
their
Heads
in
the
Day
of
Battel
,
and
to
make
them
the
happy
Instruments
of
conveying
Victory
and
Peace
,
Safety
and
Prosperity
to
the
Whole
Kingdom
.
But
you
that
hear
me
this
day
,
you
that
are
at
Home
as
well
as
they
that
are
in
the
Camp
,
you
that
are
on
Land
as
well
as
those
that
are
Abroad
at
Sea
,
are
nearly
concern'd
in
This
Discourse
.
You
that
are
not
engaged
in
Battel
,
are
to
abandon
and
forsake
your
Sins
no
less
than
those
who
are
actually
concern'd
in
the
Wars
.
This
is
evident
from
the
forenamed
place
,
Deut.
xxiii
.
9.
When
the
Host
goeth
forth
against
thy
enemy
,
then
keep
thee
from
every
wi●ked
thing
.
It
is
a
Text
that
we
should
constantly
bear
in
our
Minds
whilst
the
War
continues
.
Our
Host
is
now
going
forth
against
the
Enemy
;
see
that
you
observe
this
Injunction
;
dare
not
to
act
those
Sins
which
you
have
heretofore
been
addicted
to
.
Whilst
the
Host
is
gone
to
fight
with
the
Adversary
,
do
you
grapple
with
your
Sins
,
endeavour
to
subdue
and
conquer
them
,
and
bring
them
under
.
Keep
your selves
now
,
now
especially
from
every
wicked
thing
.
Let
him
that
Swore
swear
no
more
,
let
him
that
Cheated
and
Defrauded
,
him
that
Injur'd
and
Oppress'd
his
Neighbour
,
be
no
longer
guilty
of
those
Crimes
.
Let
him
that
lived
in
Drunkenness
or
Lewdness
leave
off
those
Wicked
Courses
:
And
whatever
other
Sin
any
Person
was
given
to
,
let
him
do
so
no
more
,
but
let
him
practise
the
contrary
Virtues
and
Graces
.
This
must
be
done
if
you
hope
to
hear
any
good
Tidings
from
our
Forces
and
Fleets
.
According
as
you
behave
your selves
here
,
you
must
expect
your
Success
will
be
there
.
There
is
nothing
more
certain
than
this
,
That
the
Sins
and
Disorders
of
a
People
at
Home
are
oftentimes
punish'd
and
reveng'd
Abroad
,
in
the
Field
,
or
on
the
Sea
.
Therefore
take
heed
what
you
do
;
sin
not
wilfully
against
God
,
especially
at
such
a
Juncture
as
this
.
If
you
would
subdue
your
Enemies
,
you
must
make
God
your
Friend
;
and
this
you
cannot
do
unless
you
renounce
your
Lusts
,
and
leave
off
the
Practice
of
Vice
.
Observe
it
,
before
God
would
send
Gideon
against
the
Midianites
(
i.e.
to
fight
them
)
he
caused
him
to
purge
the
Land
of
Idolatry
,
as
you
may
read
in
Iudges
vi
.
25
,
26.
Baal's
Altars
were
pluck'd
down
,
and
the
Worship
of
the
True
God
was
set
up
.
If
Baal
stands
,
Israel
falls
;
if
Idolatry
be
maintain'd
,
the
Midianites
will
get
the
better
;
but
whilst
the
Israelites
draw
their
Swords
,
and
hew
down
Baal
,
they
do
but
whet
them
,
and
sharpen
their
Edge
against
their
Enemy
.
You
see
then
how
greatly
you
are
concerned
to
amend
your
Lives
,
and
to
renounce
your
former
Sins
,
for
those
are
your
Idols
.
Unless
you
do
this
you
cannot
reasonably
expect
that
God
will
will
give
a
Blessing
to
our
Military
Undertakings
,
that
he
will
stem
the
Raging
Torrent
of
France
,
and
curb
the
Fury
of
the
Ottoman
Forces
.
Moses's
words
are
remarkable
,
O
that
they
were
wise
,
that
they
would
consider
their
latter
End
,
and
thereby
be
stir'd
up
to
amend
their
doings
:
How
should
one
chase
a
Thousand
,
and
two
put
ten
thousand
to
flight
?
Deut.
xxxii
.
29
,
30.
As
much
as
to
say
,
a
Religious
and
Penitent
people
are
a
Wise
people
,
and
such
will
prove
Victorious
in
a
most
wonderful
manner
.
That
you
may
be
the
latter
,
be
careful
to
be
the
former
:
That
your
Arms
may
be
bless'd
with
Conquest
,
lay
down
your
Sins
,
forsake
every
beloved
Vice
.
To
conclude
all
with
the
Psalmist's
words
,
Through
God
we
shall
do
valiantly
,
but
then
we
must
vanquish
our
Lusts
:
He
it
is
that
shall
tread
down
our
Enemies
,
but
not
unless
we
do
so
to
our
Vices
,
unless
we
heartily
bewail
our
Sins
,
and
the
Sins
of
the
Nation
,
and
sincerely
resolve
from
henceforth
to
abandon
our
Wicked
Ways
,
and
to
reform
our
Lives
,
and
to
live
more
like
Christians
and
Protestants
than
we
have
hitherto
done
.
The
Extream
Danger
of
Intestine
Divisions
in
a
Kingdom
.
A
Sermon
Preach'd
before
the
Lord
Mayor
and
Aldermen
at
Guild-Hall
Chapel
.
MARK
III.
24.
And
if
a
Kingdom
be
divided
against
it self
,
that
Kingdom
cannot
stand
.
IF
you
consult
the
[
*
](A38031-e31140-b)
*
Matth.
ix
.
23.
Luke
xi
,
14.
Other
Evangelists
,
you
will
find
that
the
Malicious
Cavils
of
the
Iews
against
the
Miraculous
Cure
which
our
Saviour
had
wrought
upon
a
Dumb
Man
,
were
the
occasion
of
These
Words
.
For
when
the
Pharisees
saw
that
the
Devil
,
who
possess'd
this
poor
Wretch
,
was
ejected
,
they
blasphemously
cried
out
against
our
Blessed
Lord
,
saying
,
He
casteth
out
Devils
by
Beelzebub
the
Prince
of
Devils
,
he
holds
Correspondence
with
that
Arch
Fiend
,
he
is
in
League
and
Confederacy
with
the
Chief
of
those
Apostate
Spirits
,
and
by
this
means
it
is
that
he
doth
these
great
Feats
.
In
answer
to
which
blasphemous
Cavil
our
Saviour
lets
them
know
how
Incredible
and
Absurd
a
thing
this
is
which
they
alledge
.
[
1
](A38031-e31180-b)
1
Mark
ii
23.
How
can
Satan
(
saith
he
)
cast
out
Satan
?
Is
it
any
ways
likely
that
one
Fiend
will
dispossess
another
?
For
(
as
he
adds
)
[
2
](A38031-e31210-b)
2
Chap
▪
iii
▪
26
▪
if
Satanrise
up
against
himself
,
and
be
divided
,
he
cannot
stand
,
but
hath
an
end
.
It
is
impossible
that
that
Hellish
Empire
should
last
long
if
he
goes
thus
to
Work
.
For
see
,
as
it
is
in
Oeconomicks
,
[
3
](A38031-e31230-b)
3
Chap.
iii.
25.
If
a
House
(
saith
he
)
be
divided
against
it self
,
that
House
cannot
stand
:
And
in
Politicks
,
If
a
Kingdom
be
divided
against
it self
,
that
Kingdom
cannot
stand
;
so
fares
it
in
the
present
case
,
[
4
](A38031-e31270-b)
4
Luke
xi
.
13.
If
Satan
be
divided
against
himself
,
how
shall
his
Kingdom
stand
?
How
shall
his
Designs
and
Endeavours
against
Christ
and
his
Kingdom
be
carried
on
?
If
he
and
his
Agents
be
at
Variance
among
themselves
and
combate
one
another
,
the
Kingdom
of
Darkness
will
soon
be
shatter'd
and
broken
.
Thus
you
see
how
the
Words
are
brought
in
here
,
namely
by
way
of
Similitude
and
Illustration
.
But
I
shall
wave
this
Consideration
of
them
at
present
,
and
take
them
in
their
Absolute
capacity
and
meaning
;
that
is
,
as
they
are
an
excellent
Maxim
or
Aphorism
,
or
a
most
Useful
Observation
in
Government
,
and
the
ordering
of
Publick
Societies
and
Communities
.
Being
thus
consider'd
they
are
resolved
into
this
Proposition
,
that
there
is
not
a
more
infallible
Crisis
of
the
Ruin
and
Downfal
of
a
Kingdom
than
their
Divisions
and
Breaches
among
themselves
.
I
say
,
not
a
more
infallible
one
,
for
of
all
the
Signs
and
Fore-runners
of
a
Nations
Ruin
,
this
proves
the
most
Certain
and
Unquestionable
,
this
proves
the
most
Unerring
and
Fatal
Omen
,
When
you
see
Intestine
Quarrels
,
Contentions
and
Digladiations
grow
high
in
a
Nation
,
and
when
you
observe
a
general
aversness
in
Men
to
Peace
and
Reconcilement
,
then
conclude
that
an
Universal
Devastation
is
hastning
on
.
It
is
a
Memorable
Parable
which
you
meet
with
in
the
Prophecy
of
Ieremiah
,
where
under
the
Representation
of
Bottles
filled
with
Wine
the
Ruinous
Estate
of
the
Iews
is
foretold
.
[
*
](A38031-e31380-b)
*
Jer.
xiii
.
13
,
14.
I
will
fill
all
the
Inhabitants
of
the
Land
,
saith
the
Lord
,
with
Drunkenness
:
And
I
will
dash
them
one
against
another
;
I
will
not
pity
nor
spare
,
nor
have
mercy
,
but
destroy
them
.
A
Spirit
of
Drunkenness
shall
possess
them
,
they
shall
experience
the
worst
sort
of
Intoxication
,
they
shall
be
drunk
,
but
not
with
Wine
(
as
another
ther
Prophet
expresseth
it
)
they
shall
Reel
and
Stagger
,
they
shall
be
Dissettled
and
Divided
,
they
shall
(
like
the
Clubs
of
Debauched
Men
)
be
fill'd
with
Noise
and
Clamour
,
they
shall
Quarrel
and
Fight
with
one
another
;
there
shall
be
no
Harmony
,
no
Concord
and
Agreement
.
Thus
the
Inhabitants
of
a
Land
are
fill'd
with
Drunkenness
:
And
this
is
always
the
certain
sign
of
their
being
dashed
one
against
another
,
of
their
being
Ruined
and
Destroyed
.
When
Vnity
,
which
is
the
true
Sobriety
of
a
Nation
,
is
once
lost
,
Destruction
is
the
inevitable
close
of
it
.
Give
me
leave
to
refresh
your
Memories
with
a
few
Instances
to
this
purpose
out
of
History
both
Sacred
and
Prophane
,
Foreign
as
well
as
Domestick
.
And
God
knoweth
I
have
no
other
design
in
so
doing
but
This
,
that
We
of
These
Nations
,
We
of
this
Island
especially
may
not
be
made
an
Instance
our selves
,
and
become
the
Subject
of
future
Histories
.
Take
the
Four
Great
Monarchies
of
the
World
,
and
there
you
will
find
the
Truth
of
this
exemplified
and
confirm'd
.
The
Division
of
the
First
Universal
Empire
,
by
reason
of
the
Babylonians
,
Assyrians
and
Medes
mutually
striving
among
themselves
,
and
breaking
in
upon
one
another
,
procured
their
Dissolution
,
and
the
accomplishment
of
that
Prediction
in
the
Prophetical
Writings
,
[
*
](A38031-e31530-b)
*
〈◊〉
xxi
.
9.
●er
.
li.
8.
Babylon
is
fallen
;
which
had
reference
to
the
Ruin
of
that
Monarchy
by
the
Medes
and
Persians
,
viz.
when
Belshazar
the
last
King
of
Babylon
was
slain
,
and
Darius
the
Mede
and
Cyrus
the
Persian
took
the
Kingdom
.
It
is
true
,
this
Monarchy
lasted
thrice
as
long
as
any
that
succeeded
it
,
but
the
reason
was
because
there
was
not
so
much
Division
in
the
World
at
first
.
And
if
we
look
into
the
next
,
viz.
the
Medo-Persian
Empire
,
mixt
and
various
in
its
very
Make
,
which
is
express'd
in
Daniel
by
[
*
](A38031-e31660-b)
*
Dan.
vii
.
5.
Three
Ribs
,
we
shall
find
that
its
Different
and
Disagreeing
Temper
contributed
to
its
Downfal
,
and
that
in
a
short
time
.
But
this
is
more
evident
and
visible
in
the
following
,
that
is
,
the
Greek
Monarchy
,
which
was
whole
and
entire
all
the
time
of
Alexander
the
Great
(
the
First
Founder
of
it
)
but
afterwards
being
divided
among
his
Captains
(
who
are
meant
by
the
[
†
](A38031-e31720-b)
†
Chap.
viii
.
8.
four
horns
of
the
Ram
in
Daniel
)
they
and
those
that
succeeded
them
by
their
constant
Jarrings
and
ambitious
Encroachings
upon
one
anothers
Allotments
,
thereby
rendred
all
those
spacious
Countreys
fit
for
the
Roman
Conquest
;
and
at
last
their
Divisions
caused
the
actual
Translation
of
the
Empire
to
the
Romans
.
And
so
the
Fourth
and
last
Monarchy
was
set
up
,
which
soon
began
to
have
the
same
Fate
with
the
others
,
viz.
when
it
came
to
be
split
into
Two
,
the
Eastern
and
the
Western
Empire
;
which
Division
is
meant
by
the
[
*
](A38031-e31830-b)
*
Dan.
ii
.
34.
Feet
of
Iron
and
Clay
in
Nebuchadnezar's
Dream
,
materials
of
a
different
and
contrary
Nature
,
which
were
not
able
to
fasten
and
cement
together
for
any
considerable
time
.
When
the
Empire
was
thus
divided
,
it
lasted
not
long
,
for
that
part
of
it
which
was
in
the
West
,
was
extinct
in
Augustulus
;
and
the
other
Moiety
in
the
East
decay'd
in
the
Emperor
Heraclius's
Reign
,
when
the
Saracens
revolted
from
him
,
and
flock'd
to
Mahomet
;
and
it
had
its
period
in
Constantine
the
Fifth
;
for
as
for
what
remains
in
Germany
in
the
House
of
Austria
at
this
day
,
it
is
a
meer
Title
and
a
Shadow
.
But
I
will
be
more
Particular
:
The
Sacred
History
assigns
This
very
thing
which
I
am
now
speaking
of
as
the
reason
of
the
Confusion
and
Destruction
of
the
Antient
Egyptian
Dynasty
;
for
we
read
in
the
Burden
of
Egypt
(
Isai.
xix
.
)
i.e.
the
Prophetick
Denuntiation
against
it
,
That
the
Egyptians
were
set
against
the
Egyptians
,
and
they
fought
every
one
against
his
Brother
,
and
every
one
against
his
Neighbour
,
City
against
City
,
and
Kingdom
against
Kingdom
,
ver.
2.
And
this
is
further
express'd
in
ver.
14.
The
Lord
hath
mingled
a
perverse
spirit
in
the
midst
thereof
;
which
points
at
the
Cause
and
Source
of
their
mutual
Distractions
:
These
proceeded
from
a
Spirit
of
Perversenesses
(
as
't
is
in
the
Hebrew
)
a
Spirit
of
Giddiness
,
as
the
●
Latin
well
explains
it
.
Being
acted
by
this
,
they
cross'd
and
plagued
one
another
;
their
Counsels
,
Designs
and
Undertakings
were
contrary
.
Being
intoxicated
with
this
Vertiginous
Spirit
they
stagger'd
like
a
drunken
man
,
as
it
follows
in
that
forementioned
Verse
.
This
weakning
of
one
another
by
their
mutual
Oppositions
gave
occasion
to
Psammiticus
,
who
was
then
King
but
of
one
Province
,
to
encroach
upon
the
rest
,
and
to
engross
the
whole
Dominion
of
Egypt
to
himself
,
by
help
of
[
*
](A38031-e32100-b)
*
〈…〉
Foreign
Force
which
he
call'd
to
his
Assistance
.
Or
,
as
we
are
more
fully
to
understand
the
Words
,
their
Wars
and
Dissentions
among
themselves
made
way
for
the
Assyrian
Invasion
(
of
which
you
read
in
Isai.
xx
.
4.
)
which
proved
very
Fatal
and
Mischievous
to
them
.
The
Sacred
Records
acquaint
us
that
the
unhappy
Dividing
of
Israel
into
two
Kingdoms
,
which
before
was
One
and
Entire
,
so
enfeebled
that
People
that
at
length
it
ended
in
their
Ruin
.
For
from
the
Ten
Tribes
being
Separated
and
Rent
from
the
other
Two
,
proceeded
all
their
Civil
Wars
and
Distractions
at
Home
:
And
this
also
made
way
for
the
Conquests
by
the
Chaldean
Kings
,
and
was
at
last
the
occasion
of
their
Foreign
Captivity
.
This
is
confess'd
by
their
own
Learned
Antiquary
and
Historian
,
who
particularly
Remarks
,
that
this
Defection
from
Rehoboam
,
and
dividing
the
Kingdom
,
were
[
*
](A38031-e32250-b)
*
Joseph
.
Antiqu.
l.
9.
c.
14.
the
beginning
and
first
cause
of
all
the
Evils
that
be●el
them
,
and
of
their
final
Overthrow
.
Afterwards
,
among
the
same
People
the
Factions
and
Contentions
of
the
Priests
,
Fighting
and
Scu●fling
for
the
High-Priests
place
,
brought
in
the
Kings
of
Syria
upon
them
.
And
long
after
this
,
what
was
it
but
the
Intestine
Divisions
,
Sects
and
Parties
in
the
same
Nation
which
occasion'd
the
demolishing
of
their
City
by
Titus
Vespasian
?
Their
own
Civil
Broils
and
Discords
made
way
for
his
Forces
.
The
Tumults
of
the
Zealots
(
those
Iewish
Banditi's
)
and
other
Seditous
Persons
amongst
them
in
the
time
of
the
Siege
(
who
,
as
a
[
†
](A38031-e32330-b)
†
Dr.
Hammond
Learned
Writer
thinks
,
are
meant
by
the
Locusts
in
the
Ninth
of
the
Revelation
,
in
which
Chapter
he
conceives
their
Outrages
and
Villanies
are
set
forth
)
did
those
People
more
harm
and
mischief
than
all
the
Roman
Army
.
This
likewise
is
taken
notice
of
by
their
Own
Historian
,
who
tells
us
that
the
Romans
beheld
with
Joy
these
Domestick
Broils
in
Ierusalem
,
[
‖
](A38031-e32410-b)
‖
Joseph
.
de
bello
Jud.
l.
5.
c.
2.
reckoning
the
Dissention
of
their
Enemies
to
be
the
most
advantageous
and
profitable
thing
that
could
have
happen'd
,
and
crying
out
,
That
it
was
from
a
Divine
Hand
that
their
Enemies
were
turn'd
against
themselves
.
Therefore
the
Emperor's
Son
(
as
the
same
Author
informs
us
)
observing
these
deadly
Feuds
among
them
,
told
his
Soldiers
,
when
he
perceived
them
to
be
very
eager
of
falling
upon
the
Iews
,
That
he
delay'd
a
while
to
do
this
,
that
thereby
their
Dissentions
might
be
increas'd
and
grow
more
raging
,
and
by
that
means
they
might
fall
by
their
own
hands
,
and
be
consumed
by
their
implacable
Quarrels
among
one
another
:
Whereas
,
if
he
should
break
in
upon
them
presently
,
this
would
be
a
cause
of
their
Agreement
,
and
move
them
to
join
together
against
the
Common
Foe
.
Therefore
,
to
pacify
his
Soldiers
,
he
reminded
them
that
God
knew
what
was
better
for
them
than
themselves
did
,
and
had
so
ordered
the
present
Affair
,
that
the
Jews
should
be
delivered
up
to
them
without
labour
,
and
that
Victory
should
be
given
them
without
undergoing
any
great
Fatigue
and
Danger
.
Whilst
their
Enemies
Perish'd
by
their
own
hands
,
and
were
Ruined
by
the
greatest
of
Evils
,
viz.
Their
Home-bred
Sedition
,
they
should
only
be
Spectators
of
their
Mischiefs
,
but
not
be
forced
to
fight
with
those
Men
who
greedily
sought
after
Death
,
and
were
grown
mad
with
intestine
Slaughter
and
Bloodshed
.
Thus
Iosephus
represents
Titus
speaking
to
his
Soldiers
.
It
is
true
,
at
last
(
as
the
same
Historian
goes
on
to
observe
,
)
when
it
was
too
late
,
all
their
Discords
ceas'd
,
all
the
Seditious
Parties
began
to
unite
in
one
:
When
the
War
grew
hotter
,
and
the
Romans
approach'd
nearer
to
them
,
then
they
began
to
bewail
their
former
Madness
,
and
to
say
to
one
another
,
we
have
hitherto
shew'd
our
fortitude
and
va●our
against
our selves
only
:
By
our
own
groundless
Quarrels
we
have
weakn'd
our selves
and
strengthned
our
Enemies
:
We
have
been
all
this
while
by
our
Animosities
within
encouraging
those
that
are
without
:
To
this
the
Roman
Army
may
ascribe
its
Success
.
(
That
this
or
the
like
Language
may
never
be
hear'd
in
England
,
is
the
design
and
aim
of
this
present
Discourse
.
)
To
pass
from
Iudea
to
Greece
,
it
is
manifest
that
the
Inhabitants
of
this
Country
,
after
they
had
expell'd
their
Foreign
Foes
,
and
put
Xerxes
to
Flight
,
at
last
overthrew
themselves
by
Domestick
Iarrs
.
This
is
the
Remark
which
Iustin
the
Historian
makes
of
them
,
[
*
](A38031-e32610-b)
*
Grae●iae
civitates
dum
imperare
singulae
cupiunt
,
imperium
omnes
perdiderunt
.
lib.
8.
Whilst
every
free
City
strived
for
the
Mastery
,
they
all
lost
it
.
For
by
their
Quarrels
among
themselves
,
and
contending
which
should
be
Uppermost
they
gave
occasion
to
Philip
King
of
Macedon
to
subdue
them
all
.
And
afterwards
,
when
the
Grecian
Empire
came
once
to
be
Divided
into
parts
,
(
which
was
signified
by
the
Leopards
various
Spots
,
and
the
Four-headed
Beast
spoken
of
in
[
†
](A38031-e32680-b)
†
Dan.
7.
6.
Daniel
)
it
drew
toward
its
Decay
,
and
in
the
End
dwindled
into
nothing
.
When
not
only
the
Empire
it self
,
but
the
Persons
who
presided
over
it
were
divided
,
it
could
not
long
stand
.
It
cannot
be
denied
that
particularly
the
Kingdom
of
Syria
(
which
was
part
of
the
Greek
Conquests
)
was
lost
to
the
Romans
by
their
Civil
Discords
and
Quarrels
,
[
*
](A38031-e32730-b)
*
Antiochus
,
Triphon
,
Demetriu●
,
&c.
many
Persons
contending
at
one
time
for
the
Supreme
Rule
.
Nothing
is
more
evident
than
that
the
Vast
Government
of
the
Grecians
fell
by
the
mutual
Animosities
of
Alexanders
Successors
:
They
made
not
an
end
of
falling
out
,
and
Fighting
one
another
,
till
the
Roman
Empire
swallow'd
them
all
up
.
To
pass
from
Iews
and
Pagans
even
to
Christians
it
may
be
observed
in
Ecclesiastical
History
that
when
the
Primitive
Christians
began
to
be
Quarrelsom
and
Contentious
,
and
to
Persecute
one
another
,
God
sent
amongst
them
the
Hottest
Persecution
,
under
Dioclesian
,
which
lasted
Ten
Years
.
When
there
were
mutual
Envyings
and
Revilings
amongst
us
,
saith
[
†
](A38031-e32840-b)
†
Eccl.
Hist.
l.
8.
c.
●
.
Eusebius
,
when
the
Rulers
of
the
Church
fell
out
with
one
another
,
when
the
Pastors
of
the
Flock
foster'd
Strife
and
Contention
among
themselves
,
studying
nothing
but
Emulation
,
Enmity
and
Hatred
,
then
according
to
Ieremy
,
the
Lord
cover'd
the
Daughter
of
Sion
with
a
cloud
in
his
Anger
.
So
that
Good
Father
.
And
in
other
Places
he
tells
us
that
their
Uncharita
.
charitable
Accusing
of
one
another
,
and
Dissenting
among
themselves
invited
the
Pagans
to
fall
upon
them
;
the
Divisions
of
Believers
were
justly
rewarded
with
Bloodshed
and
Slaughter
from
In●idels
.
And
after
the
Roman
Empire
became
Christian
,
one
cause
of
its
declining
was
the
Division
of
it
by
Constantine
the
Great
,
viz.
when
he
Translated
the
Imperial
Seat
into
Greece
,
whereby
in
a
short
time
the
Eagles
Head
was
divided
,
and
its
Body
by
degrees
Impair'd
and
Shatter'd
.
Whilst
the
Government
was
One
and
Entire
,
it
was
Stable
and
Firm
,
but
as
soon
as
it
came
to
be
Parted
,
it
lost
its
pristine
Vigour
,
and
grew
Weak
and
Feeble
.
It
was
upon
this
Division
of
the
Empire
that
those
Northern
Nations
the
Gothes
(
distinguish'd
into
Vise
Gothes
and
Ostro
Gothes
)
the
Hunns
,
Vandals
,
Longobards
,
and
Others
(
whose
very
Names
are
as
Barbarous
as
Themselves
were
)
left
their
Cold
and
Barren
Countries
,
and
cross'd
the
Rhine
and
Danube
to
settle
themselves
in
warmer
Habitations
.
But
(
which
is
yet
more
to
our
purpose
)
when
these
Barbarous
Nations
,
like
a
General
Deluge
,
over-ran
the
fairest
Realms
of
Europe
,
the
Frayes
and
Dissentions
of
Christians
made
way
for
them
.
That
which
chiefly
Encouraged
and
Promoted
the
incursion
of
these
Barbarians
was
the
Disagreeings
and
Animosities
in
the
Church
.
Socrates
Particularly
observes
this
,
that
at
the
same
time
that
the
Bishop
of
Rome
and
his
Clergy
persecuted
other
Dissenting
Christians
,
the
Gothes
and
Longobards
invaded
Italy
.
The
fourth
Century
had
abounded
with
Schism
and
Faction
(
as
well
as
Heresies
:
)
And
behold
,
as
the
Effect
as
well
as
Recompence
of
these
,
the
fifth
Century
labour'd
under
an
other
sort
of
Plagues
,
viz.
the
Irruption
of
those
Savages
,
partly
Pagans
and
partly
Arians
,
who
miserably
Persecuted
the
Orthodox
Christians
in
Italy
,
Spain
,
France
,
and
other
Countries
.
The
Church
might
justly
ascribe
this
to
their
own
Home-Divisions
.
Those
Dreadful
things
,
it
is
probable
,
had
never
come
to
pass
,
if
the
Christians
had
not
been
Shatter'd
and
Distracted
among
themselves
,
if
they
had
not
swarm'd
with
Various
Opinions
,
and
fill'd
every
place
with
Disputes
and
Controversies
;
if
they
had
not
mangled
and
corrupted
many
Heads
of
the
Christian
Faith
,
if
their
Bishops
had
not
been
Haughty
and
Proud
,
and
not
only
despised
and
vilified
their
Inferior
Brethren
,
but
likewise
had
Jarr'd
with
one
another
;
in
short
,
if
both
Governors
and
People
had
not
been
given
to
Tearing
and
Rending
amongst
themselves
,
and
if
a
Spirit
of
Division
had
not
possess'd
them
beyond
all
Exorcism
.
Thus
it
happen'd
to
the
Church
in
the
fifth
Century
.
Again
,
to
touch
upon
an
other
Coast
of
History
,
when
in
Arabia
Felix
and
Syria
,
and
the
adjoyning
Countries
,
several
Sects
and
Parties
of
Christians
had
sprung
up
,
as
Melchites
,
Maronites
,
Eutychians
,
Nestorians
,
Monothelites
,
&c.
then
in
that
very
Arabia
(
but
no
longer
to
be
call'd
the
Happy
)
appeared
the
Grand
Impostor
Mahomet
.
He
and
his
Successors
got
up
,
and
gain'd
Ground
not
only
there
but
in
other
Places
by
the
many
Disputes
and
Parties
which
were
among
the
Christians
.
And
whilst
the
Churches
of
Ierusalem
,
Antioch
and
Constantinople
unchristianly
contended
about
Priority
,
and
such
like
Points
,
the
Turks
came
and
decided
the
Controversy
.
This
is
now
known
to
be
a
Great
Truth
,
and
not
to
be
doubted
of
,
that
the
Mahometan
Empire
arose
from
the
Contentions
in
the
East
,
when
the
Churches
were
torn
asunder
with
the
Arian
and
Manichean
Doctrines
.
For
this
Dissention
bred
in
many
Men
an
hatred
of
the
Christian
Religion
,
and
of
the
very
Name
of
it
;
and
then
any
Opinion
or
Doctrine
,
especially
if
grateful
to
the
Flesh
,
could
not
but
be
easily
entertain'd
and
embraced
.
Is
it
not
sad
to
consider
that
the
Vilest
Cheat
in
the
World
,
That
of
Mahometism
was
foster'd
and
set
forward
by
the
Differences
of
those
who
were
of
the
Christian
Religion
?
And
afterwards
it
was
no
wonder
that
when
the
Greek
Church
was
divided
within
it self
(
into
Armeni●ns
,
Georgians
,
Iacobites
&c.
)
it
was
oppressed
by
the
Turks
and
Saracens
,
and
quite
over-run
by
them
.
Their
own
Divisions
armed
these
People
against
them
,
their
Quarrels
among
themselves
put
Weapons
into
the
Hands
of
their
Enemies
,
and
helpt
them
to
Vanquish
them
.
To
make
this
Reflection
the
more
Authentick
,
I
will
give
it
you
as
it
is
represented
in
[
*
](A38031-e33450-b)
*
Against
the
peril
of
Idolatry
.
Part
2.
one
of
the
Homilies
of
our
Church
:
Where
after
it
was
observ'd
that
the
Dissention
of
the
Eastern
and
Western
Christians
was
very
much
promoted
by
the
Quarrel
about
Images
,
the
Conclusion
is
this
So
that
when
the
Saracens
first
,
and
afterwards
the
Turks
invaded
the
Christians
,
the
one
part
of
Christendom
would
not
help
the
other
.
By
reason
whereof
at
last
the
Noble
Empire
of
Greece
,
and
the
City
Imperial
Constantinople
was
lost
,
and
came
into
the
Hands
of
the
Infidels
.
And
immediately
after
,
Thus
a
Sea
of
Mischiefs
was
brought
in
,
a
horrible
Schism
between
the
East
and
the
West
Church
,
an
hatred
between
one
Christian
and
another
,
Councels
against
Councels
,
Church
against
Church
,
Christians
against
Christians
,
Princes
against
Princes
,
at
last
the
tearing
in
sunder
of
Christendom
,
and
the
Empire
in
two
Pieces
,
till
the
Infidels
,
Saracens
and
Turks
,
common
Enemies
to
both
parts
,
have
most
cruelly
Vanquish'd
,
Destroy'd
and
Subdued
the
one
part
,
and
have
won
a
great
Piece
of
the
other
Empire
,
and
put
the
whole
in
dreadful
Fear
and
most
horrible
Danger
.
Still
in
pursuance
of
the
Argument
I
am
upon
,
I
might
remind
you
that
the
Discord
of
Christians
was
it
which
lost
Ierusalem
,
after
it
had
been
held
by
them
Successively
a
long
time
,
after
it
had
cost
them
so
much
Blood
in
their
several
Expeditions
and
Crusades
.
The
Saracens
strength
in
the
Holy
Land
accrued
by
the
Misunderstandings
of
the
Princes
of
Europe
,
when
the
Holy
War
was
turn'd
into
Civil
Dissentions
.
And
as
Turcism
arose
and
increased
by
the
Dissentions
of
Christians
,
so
it
is
easy
to
prove
that
Popery
had
the
same
Rise
and
Advance
;
for
there
is
abundant
History
to
make
it
clear
that
by
Divisions
in
Doctrine
and
Practice
in
the
Church
in
the
first
Ages
those
Corruptions
first
crept
in
.
Especially
by
reaso
of
the
Dissention
among
Christian
Emperours
,
Kings
,
and
Princes
the
Papal
Religion
arrived
to
what
it
is
:
For
whenever
These
fell
out
with
one
another
,
the
Popes
stood
ready
to
make
advantage
of
it
,
and
they
always
thereby
increas'd
and
advanc'd
their
own
Power
and
Authority
,
and
consequently
the
Papal
Cause
.
I
might
leave
Christendom
,
and
travel
as
far
as
China
,
and
shew
you
that
vast
and
spacious
Kingdom
,
which
above
4000
Years
together
enjoy'd
an
uninterrupted
Peace
,
and
knew
not
so
much
as
the
Use
of
Arms
to
defend
their
Country
,
which
no
People
in
the
World
can
say
besides
them
.
At
last
the
occasion
of
putting
a
Period
to
this
long
Tranquility
was
[
*
](A38031-e33770-b)
*
Isaac
.
Voss.
de
artib
.
Sinarum
,
the
Discords
of
this
Kingdom
among
themselves
,
the
Divisions
and
Inflammations
within
their
own
Bowels
,
and
the
Civil
Wars
occasion'd
by
Usurpers
of
the
Throne
:
Which
were
follow'd
with
the
irruption
of
the
Scythians
and
Asiatick
Tartars
upon
them
,
who
in
those
unhappy
Circumstances
got
the
better
of
them
,
and
after
a
long
and
bloody
War
possess'd
that
Kingdom
(
the
wealthiest
and
most
populous
in
the
whole
World
that
we
know
of
,
)
and
to
this
Day
are
Masters
of
it
.
And
now
when
we
are
travelling
,
we
may
visit
the
Famous
Country
of
the
Abyssines
or
Ethiopia
,
a
large
Kingdom
in
Africk
,
but
lately
shrunk
into
a
lesser
Compass
,
and
almost
[
†
](A38031-e33830-b)
†
Ludol●
Hist.
Abyss
▪
lay'd
wast
by
the
Natives
of
the
Place
,
some
of
them
having
turn'd
State-Rebels
,
and
others
(
set
on
by
the
Iesuites
)
fighting
on
a
Religious
Account
.
But
I
will
not
wander
so
far
,
but
come
home
to
our selves
,
and
prosecute
the
Argument
with
relation
to
this
Land
of
our
Nativity
.
They
were
the
Civil
Wars
of
the
Antient
Britains
which
tempted
Iulius
Caesar
to
invade
this
Island
at
first
.
This
was
the
Rise
of
the
Romans
coming
hither
,
and
this
was
the
occasion
of
the
Britains
being
conquered
.
It
is
evident
from
the
most
Credible
Historians
,
that
our
Ancestours
,
a
very
warlike
and
valiant
People
,
were
vanquished
rather
by
the
Perfidiousness
of
their
own
Androgeus
,
and
the
Quarrels
of
others
among
themselves
than
by
the
valour
and
force
of
the
Invaders
:
For
they
tell
us
that
Iulius
Caesar
was
invited
over
by
that
Androgeus
,
who
at
that
time
quarrell'd
with
Cassibelan
and
other
Great
Men
;
and
so
Caesar
fought
and
overcame
,
and
made
this
Island
tributary
to
Rome
.
Though
it
is
true
,
this
was
not
presently
Effected
,
but
after
several
Assaults
:
For
the
Britains
,
who
were
not
inferior
to
the
Roman
Legions
in
Valour
,
repuls'd
them
at
first
,
and
Caesar
fled
from
Britain
.
Of
this
Juncture
of
Affairs
Tacitus
speaks
,
acquainting
us
that
the
Britains
fell
into
Factions
and
Parties
,
and
could
not
agree
among
themselves
to
resist
the
common
Danger
:
[
*
](A38031-e34040-b)
*
Ita
dum
singuli
pugnant
,
universi
vincuntur
.
Tac.
in
vit.
Agricolae
.
So
whilst
they
fought
divided
,
they
were
joyntly
defeated
.
And
in
succeeding
Ages
there
never
was
any
great
Enemy
entred
this
Kingdom
but
when
there
were
Schisms
and
Distractions
at
home
.
Whether
other
Nations
were
invited
over
hither
,
or
invaded
us
,
it
was
always
occasion'd
by
Dissention
among
our selves
.
There
different
People
successively
took
the
Opportunity
of
overrunning
our
Country
when
our
Bickrings
and
Digladiations
were
great
in
our
own
Bowels
.
It
was
this
which
gave
occasion
to
the
Saxons
to
invade
this
Land
,
or
(
if
you
will
rather
)
to
our
Ancestours
to
call
them
in
;
for
the
Picts
,
who
were
the
Old
Barbarous
Britains
,
were
divided
from
the
rest
of
the
Nation
,
and
held
Confederacy
with
the
Scots
.
Therefore
Gildas
expressly
sheweth
that
one
cause
of
the
fatal
Councel
of
sending
for
the
Saxons
to
come
and
assist
them
,
was
their
Disagreement
and
Contention
among
themselves
:
The
Southern
and
Northern
Inhabitants
were
at
odds
,
which
moved
Vortigern
the
Head
of
the
Natives
at
that
time
to
send
for
those
Saxons
,
who
came
over
and
miserably
requited
the
Britains
for
the
care
they
shew'd
to
them
,
and
the
kind
Entertainment
they
gave
them
,
and
with
many
and
long
Battels
made
this
Land
a
place
of
Slaughter
,
Ravage
and
Bloodshed
.
And
afterwards
,
these
very
Saxons
(
who
seem'd
to
have
made
amends
for
all
their
violence
and
mischief
by
the
ardent
Zeal
which
they
shew'd
to
the
Christian
Faith
as
soon
as
't
was
Preach'd
among
them
,
by
their
building
of
Churches
and
Religious
Houses
,
by
their
extraordinary
Devotion
,
and
by
their
care
to
propagate
and
spread
the
Christian
Religion
)
these
Noble
Converts
,
who
flourish'd
under
their
Heptarchy
so
long
a
time
,
were
ruined
at
length
by
their
Intestine
Broils
and
Wars
,
as
our
[
*
](A38031-e34220-b)
*
Cambden
Brit●n
.
Learned
Antiquary
observes
.
And
if
you
consult
our
Chronicles
you
will
find
that
nothing
gave
the
Danes
and
Normans
more
advantage
against
our
Predecessors
than
their
Divisions
and
Quarrels
among
themselves
.
In
brief
,
the
former
State
of
things
in
this
Nation
,
immediately
fore-going
the
several
devastations
by
Foreign
Invasion
,
hath
in
This
(
as
well
as
in
some
other
Circumstances
)
too
near
an
Alliance
and
Correspondence
with
our
Present
Times
.
I
pray
God
avert
the
Omen
.
And
let
us
endeavour
(
for
now
I
am
coming
to
turn
my
History
into
Application
)
let
us
,
I
say
,
endeavour
to
avert
it
by
the
most
Proper
Means
we
can
use
,
that
is
,
by
studying
Peace
and
Unity
,
and
by
promoting
Love
and
Goodwill
among
one
another
.
This
is
the
Practical
Inference
which
we
are
to
make
from
the
Premises
.
And
certainly
,
if
ever
there
was
need
of
Preaching
and
Practising
this
duly
,
there
is
now
more
especially
.
We
have
been
,
and
are
at
this
Day
a
People
divided
against
our selves
,
and
therefore
it
is
a
wonderful
Prodigy
that
we
have
not
had
our
final
Downfal
before
this
.
But
now
we
cannot
reasonably
expect
to
stand
any
longer
,
if
we
continue
in
our
Divisions
,
and
persist
in
our
mutual
Antipathies
.
Let
us
then
in
this
our
Day
know
the
things
which
belong
to
our
Peace
,
before
they
be
hid
from
our
Eyes
,
and
that
for
ever
.
Let
us
agree
as
Members
of
the
same
Community
,
and
banish
all
Dissentions
and
Animosities
.
I
know
this
hath
been
a
very
Common
and
Trite
Subject
:
But
assure
your selves
that
at
this
time
it
is
the
most
Proper
and
Suitable
one
that
a
Preacher
can
entertain
you
with
:
For
on
the
speedy
Practice
of
this
depends
all
your
Safety
,
all
your
Security
,
all
your
▪
Wellfare
and
Happiness
in
this
World
.
If
you
neglect
this
,
you
plunge
your selves
into
Ruin
;
but
if
you
are
so
wise
as
to
attend
to
it
,
you
contribute
towards
the
Establishment
of
the
Nation
,
towards
the
lasting
Prosperity
of
the
Publick
.
Amphion
is
said
(
in
a
Poetick
rant
)
to
have
built
the
Walls
of
Thebes
by
help
of
his
Musick
:
But
it
is
no
Fiction
,
but
a
solid
Truth
that
Harmony
and
Concord
are
the
best
means
of
building
up
the
Walls
of
our
Ierusalem
,
and
of
incompassing
it
with
more
firm
and
durable
ones
than
those
of
Brass
,
which
the
Famed
Frier
(
as
't
is
said
)
vainly
boast'd
he
would
environ
England
with
.
Let
us
then
cast
away
all
unbecoming
disgusts
and
grudgings
at
one
another
:
And
though
we
are
an
Island
,
and
divided
from
the
rest
of
the
World
,
let
us
not
be
Dissevered
and
Divided
from
our selves
.
Let
us
love
as
Brethre●
,
and
acknowledge
none
to
be
our
Enemies
but
such
as
we
know
are
Implacable
Enemies
to
our
Religion
,
that
is
,
those
who
have
a
design
to
Rob
us
of
that
which
is
dearer
to
us
than
our
Lives
.
And
to
urge
this
Effectually
upon
you
,
I
will
offer
these
following
Considerations
to
you
,
1st
.
Consider
the
Scandal
of
our
Divisions
.
It
is
a
Reproach
to
our
Religion
,
as
we
are
Christians
,
that
we
nourish
so
many
Feuds
and
Disturbances
among
us
.
For
the
Blessed
Author
and
Founder
of
our
Religion
pronounced
the
Peace-makers
blessed
,
and
made
Love
and
Peace
the
honourable
Badges
of
our
Profession
;
and
we
find
that
all
the
excellent
Principles
of
the
Gospel
lead
to
these
,
and
that
Christianity
it selfe
inculcates
nothing
more
than
the
Practice
of
them
.
But
not
only
thus
in
general
,
as
we
are
Christians
,
but
in
a
more
Especial
manner
as
we
are
Protestants
,
we
are
under
a
strict
Obligation
of
mutual
Amity
and
Agreement
.
There
are
two
things
(
among
others
)
which
the
Church
of
Rome
glories
in
,
first
that
they
perfectly
agree
among
themselves
;
secondly
that
we
(
on
the
contrary
)
are
divided
,
and
break
out
into
passionate
Heats
and
Contests
.
That
there
is
too
much
of
Truth
in
this
their
Boasting
we
cannot
den●●
though
with
reference
to
the
former
part
it
must
be
said
(
and
that
with
equal
Truth
)
that
they
have
their
Divisions
and
Parties
no
less
than
we
(
as
I
could
easily
prove
if
I
were
at
leisure
to
do
it
:
)
but
't
is
granted
that
as
to
the
Main
they
are
at
Unity
among
themselves
,
that
is
,
they
perfectly
agree
to
oppose
the
Protestant
Cause
:
They
consult
together
with
one
consent
,
and
are
confederate
against
it
.
This
is
the
Great
Prop
and
Preservative
of
the
Church
of
Rome
,
this
buoys
up
the
whole
Papal
Interest
,
viz.
their
Agreement
among
themselves
,
their
being
all
of
a
Piece
,
viz.
with
relation
to
us
.
And
is
it
not
a
shame
that
we
should
learn
of
them
how
to
behave
our selves
?
Do
not
our
own
Reason
,
Necessity
,
and
the
Cause
it self
require
that
we
maintain
an
entire
Concord
?
Must
we
go
to
the
Roman
Catholicks
to
be
taught
our
Duty
in
this
Point
?
This
is
very
Scandalous
,
and
I
cannot
mention
it
without
a
peculiar
Disdain
and
Regret
,
nor
can
you
hear
it
without
Blushes
.
If
we
had
been
as
Unanimous
for
the
Protestant
Religion
as
they
are
for
the
Roman
,
we
should
long
since
have
baffl'd
their
Cause
,
and
defeated
their
Designs
against
us
.
But
alas
herein
we
are
defective
,
and
with
shame
we
may
publish
it
to
the
World
.
Do
they
agree
together
against
us
,
and
shall
not
we
do
so
against
them
?
Can
they
friendly
Unite
to
do
us
Mischief
,
and
shall
not
we
as
amicably
Agree
to
hinder
that
Mischief
?
Let
us
not
suffer
our selves
to
be
outdone
by
them
here
.
If
they
shew
themselves
such
Fierce
Disturbers
of
our
Peace
both
Ecclesiastical
and
Civil
,
let
us
be
as
Forward
and
Zealous
in
promoting
Peace
in
our
Church
and
State
,
a
Religious
and
a
Politick
Peace
.
Let
us
agree
as
Christians
,
who
are
but
a
small
Number
in
the
World
(
a
Sixth
part
of
it
,
as
is
computed
:
)
And
let
us
agree
as
Protestants
,
whose
Numbers
are
yet
sewer
,
and
therefore
we
are
oblig'd
to
adhere
to
one
another
,
and
to
maintain
a
firm
League
among
our selves
.
In
short
,
let
us
not
by
our
Quarrels
and
Dissentions
scandalize
Christianity
,
or
(
more
particularly
)
the
Reformed
Religion
,
which
is
the
Choisest
part
of
it
.
2dly
.
Consider
the
Vnseasonableness
of
our
Divisions
.
Though
by
the
late
Change
of
Affairs
,
and
the
Happy
Revolution
in
this
Nation
God
hath
vouchsafed
us
such
a
Deliverance
as
is
next
to
a
Miracle
;
such
a
Deliverance
as
the
present
Age
ought
to
stand
astonish'd
at
,
and
which
future
Ages
will
scarcely
believe
,
by
reason
of
the
strange
surprizing
and
unheard
of
Circumstances
which
attended
it
,
especially
this
one
(
which
is
most
remarkable
)
that
whereas
such
Great
[
*
](A38031-e34740-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Xenoph.
Alterations
in
Kingdoms
and
Commonwealths
are
generally
accompanied
with
Bloodshed
,
this
had
nothing
of
that
Nature
,
but
was
effected
wholly
by
gentle
and
free
Compliances
.
Yet
what
great
Numbers
of
Men
among
us
shew
themselves
Discontented
,
and
therein
Unthankful
for
that
Amazing
Blessing
confer'd
on
this
Nation
?
All
the
Return
they
make
for
God's
singular
Mercy
and
unparellel'd
Kindness
to
us
is
Murmuring
and
Repining
.
They
complain
of
their
present
Condition
,
and
are
for
going
back
into
Egypt
,
though
(
blessed
be
God
)
they
are
not
in
a
Wilderness
,
but
in
a
Land
flowing
with
Milk
and
Honey
.
This
is
the
base
Iewish
temper
of
some
Persons
;
When
God's
wonderful
Providence
invites
them
to
Thankfulness
,
and
to
join
in
one
Common
Affection
,
as
they
are
Fellow-Christians
and
Fellow-Protestants
,
at
this
time
especially
when
we
are
of
necessity
ingag'd
against
a
Foreign
Adversary
,
they
(
notwithstanding
this
)
are
unwilling
to
listen
to
this
Invitation
,
and
obstinately
keep
up
their
former
Antipathies
,
yea
add
greater
and
fiercer
ones
to
them
.
France
lifts
up
its
Bloody
Weapons
against
us
;
and
shall
we
at
such
a
time
Fight
with
one
another
?
Sons
of
Belial
are
conspiring
against
the
Life
of
our
Prince
:
Our
Laws
,
our
Liberties
,
our
Religion
,
as
well
as
our
Country
are
threatn'd
with
an
Invasion
;
and
shall
we
in
this
juncture
divide
our selves
into
several
Parties
,
and
distinguish
one
another
by
Scandalous
Names
and
Titles
?
Our
Divisions
before
argued
gross
Folly
and
Indiscretion
:
But
now
they
can
pass
for
nothing
less
then
Madness
and
Frenzy
.
Wherefore
in
the
present
Cirstances
,
if
ever
,
let
us
think
our selves
concern'd
to
Unite
.
And
since
God
hath
hitherto
kept
us
from
being
destroy'd
by
our
Enemies
,
let
us
not
destroy
one
another
by
our
Inbred
Oppositions
.
Let
this
rather
be
our
Endeavour
,
to
quash
all
the
Attempts
of
our
Adversaries
for
the
future
by
an
Entire
Conjunction
and
Coalition
among
our selves
.
3dly
.
Consider
how
,
by
the
contrary
Practice
,
you
gratisy
your
Enemies
.
We
may
Imagine
we
here
them
say
of
Us
as
the
Romans
under
Tiberius
said
of
the
Germans
(
against
whose
Empire
and
Liberty
these
were
plotting
)
when
they
saw
them
fall
out
among
themselves
,
[
*
](A38031-e34970-b)
*
Duret
gentibus
si
non
amor
nostri
,
saltem
odium
●ui
▪
Tac●
If
we
cannot
,
say
they
,
get
this
People
to
love
us
,
we
wish
they
may
cherish
a
perpetual
hatred
and
division
among
themselves
,
which
latter
will
be
every
ways
as
Successful
to
us
as
the
former
.
The
design
of
our
Enemies
is
to
have
us
divided
from
one
another
;
that
they
may
all
unite
in
our
Ruin
.
Their
business
hath
been
to
set
us
at
odds
,
with
a
respect
wholly
to
their
own
unspeakable
Advantage
:
For
't
is
certain
that
whilst
we
devour
one
another
,
we
shall
become
a
Prey
to
them
.
Any
considerate
Man
may
see
that
it
is
the
studied
Practice
of
those
that
are
Agents
for
the
Church
of
Rome
to
sow
the
Seeds
of
Discord
in
Protestant
Countries
,
and
more
especially
in
this
of
ours
.
They
have
a
long
time
made
it
their
Work
,
and
at
this
Day
they
pursue
it
with
more
than
ordinary
Vigour
,
to
ruffle
and
embroil
us
,
that
they
may
thereby
smooth
the
Way
to
Popery
,
and
extirpate
that
Religion
which
they
are
pleas'd
to
call
the
Northern
Heresy
.
They
carry
on
the
same
design
that
Iulian
the
Apostate
of
old
did
,
who
was
the
Subtilest
Enemy
the
Christians
ever
had
:
It
is
particularly
[
*
](A38031-e35030-b)
*
Ammian●
Marcel
.
lib.
22.
observ'd
of
him
that
he
made
it
his
Work
to
impede
their
mutual
Agreement
,
and
he
did
all
he
could
to
set
them
at
Variance
.
This
is
that
which
our
Adversaries
of
Rome
have
labour'd
to
effect
ever
since
the
Reformation
,
and
we
find
that
they
have
been
too
Successful
in
it
.
Let
us
learn
to
defeat
this
Politick
Design
by
being
Entire
and
Unanimous
,
which
they
so
much
dread
and
tremble
at
.
Let
us
never
be
so
Sottish
as
to
side
with
our
Profess'd
Enemies
:
But
since
we
are
convinc'd
that
it
is
their
main
Study
and
Employment
to
raise
Dissention
among
us
,
and
then
to
increase
it
,
let
us
be
Masters
of
so
much
Christian
Wisdom
and
Policy
as
wholly
to
prevent
all
Breaches
,
or
else
with
all
speed
to
close
them
up
.
4thly
.
Consider
the
Extreme
Danger
of
our
Divisions
.
What
can
we
expect
but
Confusion
,
and
even
an
utter
Extinction
if
we
are
thus
miserably
Disjoyn'd
?
We
shall
unavoidably
bring
down
all
mischiefs
upon
us
if
we
take
no
care
to
cure
our
Convulsions
and
Distractions
within
us
.
It
hath
been
observ'd
that
England
hath
ever
been
so
Strong
and
Long-lived
an
Animal
that
it
could
never
be
dispatch'd
but
by
it self
.
If
we
do
not
pull
down
our
●ine
with
our
own
Hands
,
we
need
not
fear
the
Attempts
of
others
.
We
can
never
Perish
unless
we
are
Felons
of
our selves
.
O
that
this
Nation
were
so
wise
as
to
understand
this
!
O
that
they
were
so
Prudent
as
to
consider
that
if
ever
the
Papal
Beast
breaks
in
upon
us
,
so
as
to
do
us
any
great
Harm
,
it
must
be
occasion'd
by
our
own
Discords
and
Dissentions
!
Our
Divisions
at
home
will
make
us
feel
the
Mischief
of
Invasion
from
abroad
.
Nay
,
let
it
be
remember'd
that
a
Kingdom
divided
against
it self
,
although
it
be
assaulted
by
no
Foreign
Foe
,
cannot
stand
,
but
shall
be
brought
to
Confusion
.
If
we
bite
and
devour
one
another
,
we
shall
be
consumed
one
of
another
:
Not
unlike
the
Dragons
Teeth
Cadmus
is
said
to
have
sown
,
which
grew
up
into
an
Army
combating
one
another
.
By
our
own
unnatural
Heats
we
not
only
prepare
our selves
to
be
ruin'd
by
Others
,
but
we
may
be
undone
this
way
by
our
Own
Hands
.
Sit
down
then
,
and
seriously
represent
to
your selves
the
Danger
you
are
in
.
Fix
this
on
your
Minds
as
an
unquestionable
Truth
,
that
we
may
despair
of
the
Safety
and
Welfare
of
this
Nation
so
long
as
we
are
divided
into
Disagreeing
Parties
,
so
long
as
we
love
to
keep
up
our
Quarrels
.
Though
we
may
think
we
have
shut
out
Popery
,
yet
these
will
open
the
Door
for
it
,
and
let
it
in
again
.
This
very
thing
was
the
Ground
of
the
Learned
and
Pious
Vsher's
fearful
Apprehensions
and
prophetick
Intimations
concerning
the
return
of
the
Roman
Religion
into
these
Kingdoms
,
and
the
miserable
State
they
were
like
to
fall
into
on
that
Account
,
as
you
may
read
in
his
Life
.
We
may
on
the
same
Ground
fear
the
same
dismal
Events
at
this
time
.
If
we
continue
our
divisions
,
the
Great
Italian
Pontif
will
step
in
,
and
turn
Moderator
,
and
put
an
End
to
our
Disputes
:
The
Romans
will
come
,
and
take
away
both
our
Place
and
Nation
:
And
we
shall
then
wish
(
but
in
vain
)
that
we
had
attended
to
the
Dictates
of
peaceable
Men
,
and
that
we
had
lay'd
aside
all
our
Differences
.
So
for
Tyranny
and
Slavery
,
though
we
imagine
that
they
are
shut
out
,
yet
let
me
tell
you
,
whilst
we
disagree
among
our selves
,
and
retain
Bitterness
and
Rancour
towards
one
another
in
our
Minds
,
and
carry
on
Different
,
yea
contrary
Designs
,
we
are
making
way
for
the
Common
Foe
to
enter
,
who
(
if
he
gets
footing
here
)
will
reduce
us
and
our
Posterity
to
the
utmost
Servitude
and
Bondage
,
and
that
without
all
hopes
of
Remedy
.
These
are
the
Considerations
which
I
thought
fit
to
tender
to
you
.
And
now
perhaps
it
may
be
expected
(
before
I
put
an
end
to
this
Discourse
)
that
I
should
set
before
you
the
Particular
Methods
of
Peace
in
this
unhappy
Day
of
Dissention
.
If
you
would
permit
me
to
be
free
with
you
,
I
could
,
methinks
,
entertain
good
hopes
of
being
an
Vniversal
Reconciler
,
of
making
Dissenting
Parties
understand
one
another
aright
(
the
want
of
which
hath
been
the
Source
of
all
their
Controversies
)
and
so
of
Accommodating
the
Differences
between
them
,
and
of
creating
a
firm
Love
and
Respect
to
one
another
.
I
could
,
I
think
,
suggest
such
Healing
,
such
Balsamick
Principles
,
as
would
assuredly
Cure
and
Consolidate
all
our
Wounds
,
if
they
be
taken
in
hand
in
time
,
and
not
suffer'd
to
grow
Inveterate
.
But
seeing
I
cannot
at
present
so
Particularly
and
Fully
pursue
this
great
Work
as
I
would
,
(
and
perhaps
some
here
are
not
able
to
bear
it
now
)
the
only
Direction
I
will
propound
,
the
only
Expedient
I
will
leave
with
you
is
this
,
That
you
would
not
suffer
your
Differences
in
some
lesser
Matters
of
Religion
,
to
hinder
your
Vniting
in
the
Great
and
Common
Concern
of
the
Nation
.
This
one
thing
alone
,
if
duly
thought
of
and
practis'd
,
will
make
our
British
State
Impregnable
,
and
enable
us
to
defy
all
our
Enemies
.
Many
among
us
are
to
foolish
as
to
think
that
they
must
not
join
with
those
that
are
of
a
different
Perswasion
from
themselves
;
because
they
disagree
in
some
Points
of
Religion
,
therefore
they
must
not
unite
in
the
Common
Cause
of
the
Nation
;
or
,
at
least
,
they
find
they
can't
prevail
with
themselves
to
do
it
Unanimously
and
Chearfully
.
This
very
thing
may
prove
our
Ruin
,
and
therefore
I
thought
my self
obliged
to
take
Notice
of
it
;
and
I
hope
I
need
not
use
many
Words
to
convince
you
of
the
Folly
and
Unreasonableness
of
it
.
Let
me
be
plain
with
you
,
an
Invasion
will
make
no
Difference
between
a
Conformist
and
a
Dissenter
;
a
Foreign
Enemy
will
not
distinguish
between
Churches
and
Meeting-Houses
;
Assassines
and
Cut-Throats
will
not
ask
whether
we
be
of
this
or
that
Communion
:
And
therefore
let
all
of
both
Perswasions
jointly
agree
to
withstand
the
Violence
and
Ravage
which
are
design'd
against
us
all
indifferently
.
This
is
the
Course
we
must
take
,
unless
we
would
have
the
Enemies
roar
in
our
Congregations
,
and
set
up
their
Ensigns
for
signs
,
viz.
of
Victory
.
And
to
this
purpose
let
us
remember
that
we
are
All
of
us
Embark'd
in
the
same
Vessel
,
we
Espouse
the
same
Common
Interest
,
we
profess
the
same
Holy
Religion
,
and
we
are
Candidates
of
the
same
Eternal
Happiness
.
Wherefore
let
us
twist
all
our
Interests
together
:
Let
us
in
this
Critical
Season
make
no
distinction
between
the
different
Denominations
of
Sober
Protestants
that
are
among
us
.
When
we
are
to
ingage
the
Publick
Enemy
,
let
us
make
no
nice
Detachments
,
but
go
with
All
our
Forces
.
Let
us
freely
mingle
with
all
that
abhor
the
designs
of
Rome
and
France
.
Let
there
be
a
Free
,
an
Universal
Commerce
,
without
any
Stop
,
any
Imbargo
.
In
short
,
let
us
take
all
Persons
into
our
Embraces
that
love
the
Reformed
Religion
and
their
Country
.
As
for
our
Disagreement
in
some
Religious
Matters
,
that
should
not
hinder
us
from
joining
together
,
for
there
are
several
Points
relating
to
Religion
in
which
we
shall
never
all
concur
(
and
truly
I
am
of
Opinion
it
was
not
intended
we
should
)
till
that
Blessed
Time
predicted
in
Rev.
xi
.
15.
be
accomplish'd
.
[
*
](A38031-e35540-b)
*
Phil.
iii.
16.
Nevertheless
,
as
the
Apostle
speaks
,
whereunto
we
have
already
attain'd
,
let
us
walk
by
the
same
Rule
,
let
us
mind
the
same
Things
.
I
will
be
bold
to
say
,
if
the
fourteenth
Chapter
of
the
Epistle
to
the
Romans
were
read
over
once
and
again
with
serious
and
hearty
Prayer
,
it
would
end
all
our
disputes
about
Indifferent
matters
in
Religion
,
and
put
a
period
to
all
our
Divisions
about
them
.
Contesting
Parties
would
thence
effectually
learn
to
lay
aside
Censuring
and
Iudging
one
another
,
and
to
sacrifice
their
Private
Opinions
and
Sentiments
,
yea
their
greatest
Heats
and
Passions
,
to
the
Common
Good
and
Edification
.
Let
this
be
conscientiously
Practis'd
by
us
,
and
then
we
cannot
miscarry
.
Let
us
not
contend
with
Fierceness
and
Eagerness
for
any
thing
but
the
Indispensable
Concerns
of
Religion
and
a
Holy
Life
.
Lay
aside
your
nice
Criticisms
,
stand
not
upon
Punctilio's
,
be
not
religiously
Pedantick
or
Morose
.
Away
with
fond
Disputes
which
engender
nothing
but
Strife
:
And
let
us
in
good
earnest
study
the
plain
way
of
Salvation
by
Iesus
Christ
;
let
us
mind
the
Unquestionable
and
Practical
matters
of
Christianity
,
where
there
is
sure
Footing
,
and
a
firm
Basis
to
build
upon
.
Let
us
mind
these
in
good
earnest
,
and
then
our
varying
from
some
of
our
Brethren
in
lesser
Concerns
of
Religion
,
in
some
Points
of
Discipline
,
or
Circumstances
of
Worship
,
will
not
hinder
our
friendly
Conjunction
with
them
in
those
Publick
Enterprizes
which
are
for
the
Safety
of
us
all
,
and
for
the
Preservation
of
the
Protestant
Religion
,
which
I
hope
we
all
(
without
any
reserve
or
hesitation
)
center
in
.
This
therefore
is
the
thing
which
I
humbly
offer
,
that
the
Interests
of
all
Parties
may
become
One
in
this
present
Juncture
,
that
all
Hands
may
be
employ'd
in
this
Great
Work
,
that
there
may
be
an
Universal
Concurrence
in
the
Cause
which
we
have
undertaken
.
And
this
is
the
Way
to
unite
us
more
intimately
among
our selves
for
the
future
,
and
to
lay
the
Foundation
of
a
Profound
and
Lasting
Peace
:
For
when
we
join
together
against
the
Common
Adversary
,
surely
we
shall
learn
to
be
friendly
among
one
another
.
The
reason
of
this
,
I
think
,
is
as
clear
and
certain
as
any
Demonstration
,
and
therefore
there
is
no
need
of
urging
it
.
Let
us
with
united
Hearts
and
Hands
endeavour
to
stem
the
Fury
of
the
Great
Oppressors
and
Ravagers
of
Christendom
,
and
not
so
much
as
think
of
any
of
our
Particular
Differences
so
long
as
this
General
Concern
requires
our
Thoughts
and
Assistance
.
Suffer
me
to
speak
to
you
in
a
very
plain
and
familiar
way
:
Suppose
some
great
City
or
Town
were
on
Fire
,
do
you
apprehend
that
that
would
be
a
fit
time
for
the
Inhabitants
,
who
are
concern'd
in
that
Calamity
,
to
come
forth
and
busy
themselves
only
in
renewing
their
former
Grudges
,
and
repeating
the
little
Contests
which
had
heretofore
been
among
the
Neighbourhood
,
whilst
in
the
mean
time
they
are
unmindful
of
using
the
proper
means
for
●●opping
the
Raging
Flames
,
and
hindring
their
furious
Advance
towards
their
Dwellings
?
Just
such
is
the
Folly
and
Stupidity
of
those
Persons
who
stand
contending
and
wrangling
with
one
another
,
and
revive
their
former
Debates
at
a
time
when
there
is
a
General
Conflagration
in
the
World
,
at
a
time
when
we
are
threatn'd
by
the
Great
Boutefeues
the
Tremendous
Firebrands
abroad
at
a
time
when
there
is
so
great
a
Number
of
Incendiaries
at
home
,
striving
to
put
us
all
into
a
Combustion
,
at
a
time
when
our
Divisions
are
like
to
prove
most
Successful
to
our
Enemies
.
Let
us
then
all
be
Exhorted
this
Day
to
Christian
Agreement
.
Let
us
henceforth
become
perfect
Vnisons
,
and
let
no
Jarring
be
found
amongst
us
.
Let
us
wear
off
our
former
Roughnesses
,
and
become
Smooth
,
even
and
gentle
,
heartily
complying
with
one
another
,
breathing
nothing
but
Love
and
Peace
,
that
thereby
we
may
be
a
Happy
and
a
Prosperous
Nation
,
and
that
Glory
may
dwell
in
our
Land
.
Though
the
Antient
Britains
(
as
Tacitus
truly
observ'd
of
them
)
were
given
to
Faction
and
making
of
Parties
,
yet
let
it
not
be
said
that
the
same
Genius
yet
possesses
this
Nation
.
Let
us
shew
that
we
have
the
true
Spirits
of
English
Men
by
being
more
Manly
and
Generous
.
Let
us
detest
and
avoid
those
ill
Men
who
are
forward
rather
to
lay
open
the
Maladies
of
the
Church
and
State
than
to
apply
a
Cure
;
who
are
more
desirous
to
increase
our
Diseases
than
to
make
use
of
a
Remedy
:
Who
would
continually
raise
Commotions
and
Distractions
amongst
us
,
and
put
us
all
into
Flames
:
A
most
mischievous
sort
of
Men
,
that
are
born
to
Trouble
,
Plague
and
Embarass
their
Country
;
who
,
if
you
will
give
them
Footing
,
(
as
he
of
old
required
)
will
shake
the
Earth
,
and
move
the
World
out
of
its
place
:
A
generation
of
Men
that
would
involve
three
Kingdoms
in
Blood
and
Slaughter
merely
to
indulge
their
groundless
Humour
,
and
to
satisfy
their
own
Lusts
and
Bigotry
.
Let
us
shew
our selves
to
be
of
an
other
Temper
by
endeavouring
to
Correspond
with
one
another
both
in
our
Sentiments
and
Affections
:
And
where
we
cannot
wholly
agree
in
the
former
,
let
us
perfectly
accord
in
the
latter
.
And
let
us
know
this
assuredly
that
we
can
reasonably
expect
nothing
but
Confusion
till
we
be
all
touch'd
with
the
same
Magnetism
of
Love
and
Charity
,
and
so
point
the
same
Way
,
and
turn
to
the
same
Coast
,
and
till
we
conspire
in
one
General
and
Unanimous
pursuance
of
the
same
Cause
.
Then
(
and
not
before
that
time
)
the
Catholick
Interest
and
Benefit
of
these
Kingdoms
will
,
through
the
Blessing
of
the
Almighty
,
be
advanced
;
then
this
Island
may
enjoy
many
Halcyon
Days
,
and
be
Crown'd
with
an
undisturbed
Quiet
and
Repose
.
What
need
I
say
more
?
Having
spoken
to
Wise
and
Understanding
Persons
,
I
think
I
have
said
enough
:
And
therefore
I
have
only
this
now
in
the
Close
to
desire
of
you
,
that
you
would
seriously
Reflect
upon
what
I
have
offer'd
to
you
already
,
and
that
you
would
put
it
in
Practice
before
it
be
too
late
.
It
is
high
time
now
to
turn
our
Spears
into
Pruning-hooks
,
and
burn
the
Chariots
in
the
Fire
:
It
is
high
time
to
do
this
whether
we
consult
our
Duty
or
our
Safety
.
Therefore
let
me
beseech
you
to
betake
your
●elves
to
this
Work
:
Agree
in
the
unquestionable
and
general
Maxims
of
Peace
:
And
particularly
agree
to
defend
your
Religion
and
your
Country
against
the
Attempts
of
Rome
:
Agree
to
defeat
the
Projects
and
withstand
the
force
of
the
Great
Apollyon
abroad
;
Agree
to
ba●fle
the
Designs
of
all
those
who
any
ways
promote
or
favour
the
Interest
of
that
Unwearied
and
Merciless
Disturber
of
the
Peace
of
Christendom
:
In
brief
,
Agree
to
keep
those
Horrid
Dangers
and
Mischiefs
at
a
distance
from
you
which
were
so
near
you
of
late
:
Which
you
can
never
do
unless
you
be
at
Peace
among
your selves
.
I
request
you
then
by
all
that
is
Sacred
,
Religious
and
Venerable
to
compose
your selves
into
a
quiet
Posture
,
to
purge
out
your
sower
Ferments
,
to
forget
your
former
Animosities
and
Oppositions
.
I
most
Passionately
beg
of
you
that
you
would
not
repeat
your
former
Iustings
and
Tiltings
against
one
another
,
that
you
would
think
no
more
of
your
unkind
Reflections
and
Rallyings
,
that
you
would
Cancel
your
Philippicks
and
Invectives
,
and
burn
all
your
Pasquils
.
Now
,
if
ever
,
be
prevail'd
with
to
bestow
your
Pardons
and
Indulgences
on
one
another
;
for
this
will
be
the
best
Iubilee
for
procuring
our
Peace
.
Now
,
if
ever
,
forget
not
to
pull
down
your
Rams
of
Battery
,
to
cease
your
Cannonading
one
another
,
to
give
check
to
your
former
Hostilities
,
and
to
lay
aside
all
your
Warlike
Weapons
.
If
you
must
needs
Strive
,
Strive
and
Contend
for
the
Faith
once
deliver'd
to
the
Saints
,
strive
to
assert
and
maintain
the
Necessary
and
Fundamental
Articles
of
Christianity
,
which
of
late
are
so
much
Corrupted
and
Perverted
:
Strive
to
excel
and
surpass
one
another
in
real
Acts
of
Religion
and
Holiness
:
Strive
who
shall
be
most
Exemplary
and
Eminent
in
Virtue
and
Piety
.
In
a
Word
,
Strive
to
transcribe
the
Excellent
Institution
of
the
Blessed
Iesus
into
your
Lives
and
Manners
,
and
to
be
Doers
of
the
Word
(
of
this
particularly
which
hath
been
deliver'd
to
you
at
present
)
and
not
Hearers
only
,
deceiving
your
own
selves
.
And
now
that
all
our
Animosities
may
be
lay'd
aside
,
our
Divisions
healed
,
and
Union
among
our selves
(
which
I
have
been
pressing
you
unto
)
may
be
promoted
and
effected
,
let
us
make
our
Addresses
to
the
God
of
Peace
in
that
excellent
Form
of
Prayer
composed
by
my
Lords
the
Bishops
,
for
one
of
our
late
Fasts
.
O
God
the
Father
of
our
Lord
Iesus
Christ
our
only
Saviour
,
the
Prince
of
Peace
,
look
down
in
much
Pity
and
Compassion
upon
this
Church
and
Nation
,
stir
up
,
we
beseech
thee
,
every
Soul
among
us
,
to
cast
forth
the
accursed
thing
,
to
root
out
of
our
Hearts
all
Pride
,
and
all
Wrath
and
Bitterness
,
all
unjust
Prejudice
and
causeless
Iealousie
,
all
Hatred
and
Malice
,
and
desire
of
Revenge
,
and
whatsoever
may
hinder
us
from
discerning
the
things
that
belong
unto
our
Peace
.
And
by
the
power
of
thy
holy
Spirit
do
thou
dispose
all
our
Hearts
to
such
meekness
of
Wisdom
,
lowliness
of
Mind
,
Patience
,
Gentleness
,
and
long-suffering
,
and
forbearance
of
one
another
in
Love
,
and
such
Honour
and
Reverence
of
those
whom
thou
hast
set
over
us
,
as
becomes
the
Sons
of
Peace
,
that
so
the
God
of
Peace
may
be
with
us
.
Give
us
grace
,
O
Lord
,
seriously
to
lay
to
heart
the
great
Dangers
we
are
in
,
by
our
unhappy
Divisions
,
and
the
great
Obligations
which
lie
upon
us
to
godly
Vnion
and
Concord
:
That
as
there
is
but
one
Body
,
and
one
Spirit
,
and
one
Hope
of
our
Calling
,
one
Lord
,
one
Faith
,
one
Baptism
,
one
God
and
Father
of
us
all
;
so
we
may
henceforth
be
all
of
one
Heart
and
of
one
Soul
,
united
in
one
holy
Bond
of
Truth
and
Peace
,
of
Faith
and
Charity
,
and
may
with
one
mind
and
one
mouth
glorify
thee
,
O
Lord
;
who
with
thy
Father
and
holy
Spirit
,
livest
and
reignest
,
o●●
God
,
world
without
end
.
Amen
.
The
Use
and
Abuse
of
APPAREL
.
In
Two
Sermons
,
occasion'd
by
the
present
Excess
in
that
kind
.
1
TIM.
II.
8
,
9.
I
will
that
Women
adorn
themselves
in
modest
Apparel
,
with
Shame-facedness
and
Sobriety
:
Not
with
broidered
Hair
,
or
Gold
,
or
Pearls
,
or
costly
Aray
.
IF
you
impartially
view
the
general
Practice
of
this
Age
,
you
cannot
but
look
upon
these
Words
as
one
of
the
most
Seasonable
Portions
of
Scripture
,
that
can
be
offer'd
to
your
Consideration
.
For
,
among
the
many
Follies
and
Vices
,
which
prevail
amongst
us
;
the
indulging
of
an
Extravagant
Way
of
Attire
,
is
not
the
least
.
Wherefore
,
I
reckon
it
part
of
my
Office
and
Function
,
to
chastise
this
Reigning
Excess
;
and
in
order
to
the
Reforming
of
it
(
if
I
may
be
so
happy
,
as
to
Influence
upon
any
of
you
,
by
this
Discourse
)
I
will
undertake
these
Three
Things
;
-
I.
To
shew
the
True
and
Proper
Vse
of
Apparel
.
-
II.
To
discover
the
Abuse
of
it
,
and
to
let
you
see
how
it
becomes
Unlawful
,
and
Vitious
,
and
unworthy
of
sober
and
modest
Christians
.
-
III.
To
make
some
Practical
Deductions
from
these
Things
,
and
to
disswade
you
from
that
Excess
,
which
is
now
grown
so
Common
,
by
setting
before
you
the
Evils
and
Mischiefs
of
it
,
which
you
will
find
to
be
so
great
and
so
many
,
that
I
hope
you
will
be
prevail'd
with
to
abandon
that
undue
Practice
.
There
is
a
fourfold
Vse
or
Design
of
Apparel
.
The
First
,
whereof
is
to
hide
,
a●d
shrowd
our
Nakedness
:
For
though
in
t●e
State
of
Innocency
,
when
the
Image
of
God
shined
bright
in
the
Soul
of
Man
,
the
very
Nakedness
of
his
Body
was
Beauty
;
nor
needed
he
any
other
Covering
than
his
Original
Integrity
and
Righteousness
;
with
God
had
adorn'd
him
;
yet
,
when
he
offended
against
Heaven
,
and
defaced
the
Image
of
his
Maker
,
and
became
a
guilty
Creature
,
he
was
ashamed
of
the
Nakedness
of
his
Body
,
and
accordingly
made
himself
a
Garment
of
Fig-leaves
,
3
Gen.
7.
Afterwards
God
himself
was
pleas'd
to
instruct
him
,
how
to
make
a
more
substantial
and
solid
sort
of
Cloathing
,
viz.
Coats
of
Skins
,
v.
21.
i.e.
of
the
Skins
or
Hides
of
Beasts
.
And
ever
afterwards
,
among
the
Civilized
Nations
of
the
World
,
Garments
have
been
in
use
for
the
same
End
that
they
were
at
first
;
that
is
,
for
Modesty
sake
.
About
the
Middle
of
the
Fourteenth
Century
,
there
arose
an
Heretical
sort
of
People
,
call'd
Adamites
,
who
gain'd
that
Name
,
because
they
imitated
Adam's
Nakedness
in
Paradice
;
for
they
contended
,
that
since
the
Restauration
wrought
by
Christ
,
the
Pristine
Nakedness
should
be
resumed
;
and
Men
and
Women
being
now
reduced
to
the
Primitive
State
of
Innocency
,
ought
to
go
without
Cloathing
.
But
this
silly
Sect
,
who
divested
themselves
of
Sobriety
and
Reason
,
before
they
stript
themselves
of
their
Apparel
,
were
justly
exploded
by
wise
and
sober
Men
,
and
their
Practice
voted
to
be
unlawful
,
because
the
Fall
hath
left
a
great
Depravity
in
Men
;
and
the
best
of
them
are
not
perfectly
healed
of
it
:
So
that
we
now
have
the
like
Reason
to
be
ashamed
of
our
Nakedness
,
that
our
first
Parents
had
to
be
of
theirs
,
and
consequently
we
have
need
of
a
Covering
,
as
they
had
.
Secondly
,
Garments
are
for
Distinction
sake
.
Different
Habits
are
not
only
for
the
differencing
of
the
Sexes
(
and
therefore
the
Old
Testament
makes
the
promiscuous
Use
of
Men
and
Womens
Apparel
unlawful
)
but
for
making
a
Discrimination
between
the
Qualities
or
Ranks
of
Persons
.
Accordingly
in
all
Ages
,
(
except
the
very
first
,
when
there
were
but
few
People
in
the
World
,
and
there
was
not
such
an
occasion
for
discriminating
of
Persons
from
one
another
)
the
Qualities
of
Men
were
distinguish'd
by
their
respective
Garbs
.
Not
only
Kings
and
Queens
were
differenc'd
from
their
Subjects
by
their
Royal
Apparel
,
6
Est.
8.
but
there
were
Vestures
proper
and
peculiar
to
other
Orders
and
Dignities
,
Offices
and
Degrees
of
Men
,
1
Sam.
18.
4.
1
Iob
20.
4
Lam.
5.
15
Luk.
22.
16.
19.
Ioseph
refus'd
not
to
wear
Pharaoh's
Ring
,
that
he
put
upon
his
Hand
,
nor
to
be
aray'd
in
Vestures
of
fine
Linnen
,
and
to
wear
a
Gold
Chain
about
his
Neck
,
41
Gen.
42.
Mordecai
and
Daniel
were
cloath'd
with
rich
and
stately
Ornaments
,
suitable
to
the
Degree
they
were
advanc'd
to
,
8
Esth.
15.
5
Dan.
29.
We
read
of
precious
Cloaths
,
or
,
according
to
the
Hebrew
,
Cloaths
of
Freedom
,
27
Ezek.
20.
i.e.
such
Garments
as
became
free
and
ingenuous
Men
,
such
as
those
of
the
better
Quality
were
cloath'd
with
.
Among
the
old
Romans
,
the
Rank
of
Persons
was
known
by
their
Habits
:
The
Purple
Embroider'd
Vesture
,
with
large
Studs
,
like
broad
Nail's
Heads
(
thence
call'd
Laticlavia
)
was
used
only
by
the
Senators
and
Noblemen
.
Divers
kinds
of
Shooes
were
worn
at
Rome
,
according
to
the
different
Quality
of
the
Inhabitants
:
And
the
like
Distinction
of
Garbs
hath
been
among
All
Nations
.
When
our
Saviour
tells
us
,
That
they
who
wear
soft
Rayment
are
in
Kings
Houses
,
11
Mat.
8.
he
doth
not
condemn
the
Use
of
rich
and
goodly
Attire
(
which
are
meant
by
Soft
Rayment
)
but
he
intimates
this
Distinction
,
which
I
am
now
speaking
of
:
And
so
it
is
as
much
as
if
he
had
said
,
By
their
Habit
you
may
know
them
to
be
Courtiers
.
He
allows
Men
to
be
attir'd
according
to
their
Place
and
Degree
:
Christianity
doth
not
disrobe
Men
of
their
Distinctive
Garments
:
For
this
was
one
Design
of
Apparel
,
viz.
To
discriminate
between
Persons
of
an
higher
,
and
a
lower
Degree
.
Yea
,
we
read
,
that
the
immediate
Ministers
of
Religion
among
the
Iews
,
were
according
to
God's
Command
distinguish'd
from
the
People
,
by
a
peculiar
Manner
of
Garb
:
Which
was
imitated
by
others
afterwards
,
and
would
,
it
is
likely
,
have
been
practis'd
by
the
Apostles
;
and
first
Ecclesiastical
Persons
in
the
Christian
Church
,
if
their
Conspicuousness
of
the
Cloathing
would
not
have
made
them
too
much
known
to
their
Enemies
,
and
so
would
have
been
unsuitable
to
those
Times
of
Persecution
.
Thirdly
,
Garments
are
for
Defence
and
Protection
:
Those
Primitive
Ones
of
Skins
(
not
dress'd
,
but
raw
,
it
is
likely
)
serv'd
for
this
Purpose
also
;
for
they
were
so
worn
,
that
they
were
not
only
cool
in
Summer
,
but
warm
in
Winter
(
for
it
is
not
to
be
doubted
,
that
the
Year
had
its
Vicissitudes
then
.
)
I
say
it
is
probable
,
these
Skins
were
a
Cool
sort
of
Garment
,
viz.
when
they
wore
the
plain
and
smooth
side
next
them
,
and
they
were
warm
when
the
other
side
,
i.e.
the
Wool
or
Hair
were
worn
inwards
.
It
is
certain
,
that
one
principal
Use
of
Cloaths
hath
been
to
shelter
Persons
from
the
Injury
and
Inclemency
of
the
Weather
:
For
which
Reason
it
becomes
a
great
Act
of
Charity
,
to
cloath
the
Poor
and
Naked
;
and
therefore
is
so
often
mention'd
in
Scripture
.
And
hence
we
read
,
that
upon
the
Death
of
that
Religious
Woman
Dorcas
,
her
pious
Female
Friends
display'd
the
Ensigns
of
her
Charity
(
as
well
as
good
House-wifery
)
viz.
The
Coats
and
Garments
which
she
made
whilst
she
was
with
them
,
9
Acts
29.
For
this
,
without
doubt
,
relates
to
the
good
Works
and
Alms
Deeds
,
which
she
did
,
v.
36.
Such
is
generally
the
frail
Constitution
of
our
Bodies
,
that
they
want
some
Defence
;
and
therefore
Apparel
is
useful
to
this
Purpose
:
This
not
only
keeps
out
the
Cold
,
but
keeps
in
the
Heat
,
the
inward
Warmth
,
and
vital
Heat
.
And
even
in
excessive
hot
Climates
,
some
sort
of
Rayment
is
requisite
to
be
a
Guard
from
the
Scorching
Sun
.
Thus
on
the
Account
of
Necessi●y
,
as
well
as
Modesty
and
Distinction
,
Cloathing
is
serviceable
to
us
.
Fourthly
,
It
is
for
Decency
and
Ornament
:
Though
this
be
not
one
of
the
chief
Ends
and
Uses
of
it
,
yet
it
may
be
reckon'd
among
the
rest
;
as
it
is
by
those
who
compiled
our
Homilies
.
If
we
consider
(
say
[
*
](A38031-e36840-b)
*
Homilies
against
the
Excess
of
Apparel
▪
they
)
the
End
and
Purpose
whereunto
Almighty
God
hath
ordained
his
Creatures
,
we
shall
easily
perceive
,
that
he
alloweth
us
Apparel
,
not
only
for
Necessity
's
sake
,
but
also
for
an
honest
Comeliness
.
It
may
be
observ'd
,
that
there
are
Extreams
in
this
Matter
of
Apparel
;
some
are
too
effeminate
and
delicate
in
their
Attire
,
others
are
too
neglectful
and
sordid
.
Pastillos
Rufillus
olet
,
Gorgonius
hircum
.
The
one
is
too
much
Perfumed
,
the
other
is
Rank
and
Fetid
:
These
are
faulty
in
a
different
Manner
,
but
one
is
as
blameable
as
the
other
.
There
is
a
Middle
Way
between
these
two
,
and
that
is
most
eligible
,
viz.
a
Graceful
and
Comely
Attire
,
that
is
neither
Lavish
nor
Loathsome
.
An
utter
neglect
of
Apparel
is
certainly
very
culpable
;
especially
to
place
Religion
in
it
,
and
to
think
(
as
some
Monks
and
Retired
Devotionists
do
)
it
is
acceptable
to
God
to
put
on
a
coarse
Habit
,
or
to
go
in
rags
and
tatters
,
to
be
patch'd
and
clouted
,
and
to
wear
old
and
torn
Garments
;
nay
,
to
be
nasty
and
sordid
,
to
be
unclean
and
filthy
in
their
Cloathing
,
is
intolerably
ridiculous
.
Reason
and
Religion
forbid
this
,
and
more
especially
Christianity
,
which
dictates
Purity
,
not
only
of
Soul
but
Body
.
In
this
double
Sense
,
the
Spouse
of
Christ
may
be
said
,
to
be
arayed
in
fine
Linnen
,
clean
and
white
,
19.
Rev.
8.
There
can
be
no
doubt
,
tha●
a
Neatness
or
Comeliness
of
Attire
,
is
allowable
and
commendable
,
if
we
consider
,
that
there
is
a
lawful
Use
of
the
Creatures
,
not
only
for
the
Supply
of
our
Necessities
,
but
likewise
for
Ornament
and
Decency
,
according
to
that
Degree
and
Order
wherein
God
hath
plac'd
us
in
the
World
.
There
are
(
as
you
may
observe
)
several
Things
created
that
are
not
absolutely
necessary
in
the
Life
of
Man
,
and
yet
you
can't
deny
,
that
they
were
designed
for
some
use
,
God
having
made
nothing
in
vain
.
God
hath
given
not
only
Bread
to
strengthen
Man's
Heart
,
but
Wine
to
make
it
glad
,
and
Oyl
to
make
his
Face
to
shine
,
104
Psal.
15.
to
add
an
Ornament
and
Lustre
to
his
Countenance
,
as
well
as
to
gratifie
the
Sence
of
Smelling
with
its
sweet
Odour
.
And
the
like
Bounty
and
Indulgence
he
hath
shew'd
to
Mankind
,
with
Respect
to
their
Rayment
.
He
hath
bestow'd
several
Things
to
administer
to
Beauty
and
Comeliness
,
to
the
Gracefulness
of
their
Cloathing
;
as
Gold
,
Silver
,
Pearls
,
Diamonds
,
and
other
precious
Stones
,
fine
Linnen
,
Silk
,
&c.
Indeed
,
the
World
it self
hath
its
Name
among
the
Greeks
from
its
Ornate
and
Comely
Make
,
its
beautiful
and
rich
Dress
:
Where-ever
we
look
,
it
is
gay
and
trim
,
and
shews
a
Bravery
worthy
of
its
Maker
.
The
Heavens
are
deck'd
and
garnish'd
with
the
Stars
,
as
with
so
many
glittering
and
sparkling
Gems
,
besides
that
great
flaming
Ruby
the
Sun
,
Which
out-shines
them
all
.
The
Sea
is
embelish'd
with
the
richest
Pearls
:
The
Earth
is
furnish'd
and
enrich'd
with
its
precious
Stones
and
Minerals
.
Who
can
sufficiently
admire
the
Gaiety
of
its
Herbs
and
Plants
?
Their
very
Leaves
have
a
peculiar
Trimming
;
they
are
with
great
Curiosity
notch'd
indented
,
engrail'd
,
scallopp'd
,
laced
,
fringed
,
adorn'd
with
most
elegant
Figures
:
But
especially
,
the
Bravery
of
Flowers
invites
and
gluts
our
Sight
:
The
Richness
of
their
Native
Cloathing
is
wonderful
and
amazing
:
In
respect
of
which
our
Saviour
tells
us
,
That
even
Solomon
in
all
his
Glory
was
not
arayed
like
one
of
these
.
Among
Brutes
there
are
many
that
are
remarkable
for
their
Gorgeous
Trappings
,
wherewith
Nature
hath
set
them
forth
,
especially
several
of
the
Feather'd
Animals
are
noted
for
the
Variety
of
Colours
,
in
which
they
are
dressed
.
And
if
God
thus
decketh
the
Irrational
,
and
even
Inanimate
Creatures
,
surely
he
hath
not
forgot
Man
.
No
:
In
making
him
such
he
hath
sufficiently
adorn'd
and
beautified
him
;
for
his
Soul
is
the
brightest
Image
of
the
Deity
,
and
the
admirable
Structure
of
his
Body
hath
all
the
Marks
of
Divine
Art
and
Wisdom
upon
it
:
And
must
this
Rich
Jewel
be
sordidly
used
?
May
not
this
Choicest
Creature
be
decently
arayed
?
If
God
hath
given
it
this
Natural
Decking
,
shall
an
Artificial
one
be
unlawful
?
If
you
may
adorn
your
Houses
,
and
deck
your
Chambers
,
and
trim
up
your
Closets
,
why
may
not
you
do
so
to
your selves
?
For
here
I
may
say
as
our
Saviour
in
another
Case
,
[
*
](A38031-e37030-b)
*
6
Mark
26.
Are
not
ye
much
better
than
they
?
The
Scripture
Records
acquaint
us
,
that
there
were
some
innocent
Ornaments
used
heretofore
,
and
that
by
the
Religious
and
Vertuous
.
It
is
St.
[
†
](A38031-e37050-b)
†
In
35
Gen.
4.
Austin's
Observation
upon
Abraham's
presenting
Rebecca
with
Ear-Rings
(
for
so
he
understands
the
Word
Nesem
)
and
Bracelets
,
and
her
accepting
of
them
,
that
it
is
lawful
to
use
these
and
the
like
Ornaments
;
for
otherwise
,
the
Holy
Patriarch
would
not
have
sent
them
to
her
,
and
she
being
a
vertuous
Maid
would
not
have
receiv'd
them
,
and
worn
them
,
as
we
read
she
did
,
for
his
sake
.
And
from
other
Places
of
the
Old
Testament
,
we
may
infer
,
That
these
were
the
most
universal
and
innocent
Piece
of
Finery
,
and
that
of
all
Ornaments
they
were
the
most
Ancient
.
Ioseph
,
who
was
the
Beloved
of
his
Father
,
was
distinguish'd
from
the
Rest
of
his
Brethren
,
by
a
better
sort
of
Apparel
,
a
Coat
of
many
Colours
,
37
Gen.
3.
a
Garment
wrought
or
embroider'd
with
sundry
sorts
of
Figures
,
either
of
Flowers
or
Fruit
,
or
both
,
and
these
set
out
with
different
Colours
.
Nor
do
the
Laws
of
the
Christian
Religion
prohibit
the
Use
of
decent
Ornaments
,
if
there
be
no
Inordinacy
in
the
procuring
or
wearing
of
them
.
I
could
observe
to
you
,
that
our
Saviour
himself
refused
not
to
use
the
Borders
and
Fringes
,
which
were
at
that
time
in
Fashion
among
the
Iews
,
and
even
among
the
Pharisees
:
He
wore
these
at
the
Bottom
of
his
Garment
;
as
we
may
gather
from
6
Mark
56.
where
we
read
,
that
they
besought
him
in
behalf
of
the
Diseased
,
that
they
were
brought
to
him
,
That
they
might
touch
,
if
it
were
but
the
Border
of
his
Garment
.
And
in
8
Luk.
44.
we
read
,
that
a
Woman
came
and
touch'd
the
Border
of
his
Garment
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
Word
,
and
it
properly
signifies
a
Fringe
,
as
Beza
Notes
upon
the
Place
;
and
this
is
the
very
Word
that
is
used
in
23
Mat.
5.
where
our
Saviour
blames
the
Pharisees
,
for
enlarging
the
Borders
of
their
Garments
;
but
though
he
check'd
them
for
their
Superstition
in
so
doing
,
yet
he
complied
with
the
Garb
so
far
,
as
it
was
harmless
and
lawful
.
The
Apostle
asserts
,
that
there
is
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Decorum
,
a
Comeliness
to
be
observ'd
by
Christians
in
their
Dress
,
1
Cor.
11.
13.
A
Bishop
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ornatus
,
according
to
the
vulgar
Latin
,
1
Tim.
3.
2.
He
must
not
be
sordid
and
squalid
;
but
he
must
do
things
even
as
to
his
outward
Deportment
and
Habit
,
which
become
his
Place
and
Function
.
Christianity
is
not
altogether
neglectful
of
the
outward
Mien
and
Attire
:
There
is
a
Decency
which
may
be
lawfully
observ'd
in
our
External
Cloathing
;
for
this
may
be
used
not
only
as
a
Cover
for
our
Nakedness
,
and
a
Shelter
from
the
Cold
,
and
as
a
Badge
of
Distinction
(
as
you
have
heard
before
)
but
likewise
for
Comeliness
and
Ornament
.
But
is
not
this
repugnant
to
the
Prohibition
of
St.
Paul
in
the
Text
,
That
Women
should
not
adorn
themselves
with
Gold
or
Pearls
,
or
costly
Aray
?
1
Tim.
2.
9.
And
what
is
said
to
one
Sex
is
said
to
another
;
for
if
the
wearing
of
Gold
or
Pearls
be
unlawful
in
Women
,
it
is
so
in
Men.
And
is
not
what
I
have
said
contradictory
to
that
parallel
Place
of
St.
Peter
,
1
Epist.
Chap.
3.
Ver.
4.
Whose
adorning
let
it
not
be
that
outward
adorning
of
plaiting
the
Hair
,
and
of
wearing
of
Gold
,
or
of
putting
on
of
Apparel
:
Which
seems
to
disallow
of
;
yea
,
wholly
to
condemn
the
wearing
of
all
Ornamental
Attire
.
It
is
true
,
the
Quakers
have
understood
this
and
the
fore-going
Text
,
thus
,
and
accordingly
have
cried
out
against
all
Ornaments
of
Gold
and
Silver
,
or
of
any
other
Nature
:
Yea
,
they
have
pretended
,
that
by
Vertue
of
these
Texts
,
they
are
authorized
to
leave
neither
Lace
nor
Ribband
upon
their
Cloaths
,
but
to
wear
plain
Garments
,
without
Welt
or
Gard
;
though
(
to
convince
the
World
,
that
they
did
not
believe
themselves
,
when
they
made
this
Comment
on
these
Texts
)
they
have
lately
contradicted
this
in
their
Practice
.
This
was
,
it
seems
an
old
Conceit
,
and
prevail'd
among
the
Montanists
:
Whence
it
was
that
[
*
](A38031-e37450-b)
*
De
Idololatriâ
.
De
Cultu
mulierum
.
Tertullian
was
infected
with
this
Enthusiastick
Notion
:
He
holds
,
that
it
is
unlawful
for
a
Christian
to
be
adorn'd
with
Purple
or
Gold
,
or
to
wear
any
other
Things
of
the
like
Nature
.
This
was
the
Result
of
misinterpreting
these
Places
of
Scripture
,
which
(
if
we
examine
the
true
Meaning
of
them
)
will
be
found
to
give
no
Allowance
to
the
casting
off
of
all
Ornaments
:
Nay
,
my
Text
plainly
disallows
it
;
for
,
I
will
,
●aith
the
Apostle
,
that
Women
adorn
themselves
;
and
he
tells
us
further
how
they
may
be
adorn'd
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
habitu
ornato
,
vulgar
Latin
an
Attire
,
that
hath
some
Decency
and
Comeliness
in
it
,
for
so
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
imports
.
Here
,
then
they
are
not
only
forbid
to
be
sordid
in
their
Apparel
,
but
here
is
a
Licence
given
them
to
adorn
themselves
.
The
next
Words
therefore
cannot
denote
the
utter
Unlawfulness
of
adorning
themselves
with
Gold
and
Pearls
,
and
the
like
.
But
what
then
is
the
true
Sense
of
these
Words
,
That
Women
must
not
adorn
themselves
with
broided
,
or
braided
Hair
(
for
so
it
should
be
read
,
and
the
other
was
the
Mistake
of
the
Printer
,
which
ought
to
be
corrected
in
our
Bibles
)
nor
with
Gold
or
Pearls
,
or
costly
Aray
?
I
answer
,
the
Apostle
here
(
as
is
very
usual
in
other
Places
of
Scripture
)
seems
to
speak
in
an
absolute
Manner
,
though
what
he
saith
is
to
be
understood
(
as
he
meant
it
)
in
a
limited
one
.
Thus
it
is
our
Saviour's
Injunction
,
or
Prohibition
rather
,
When
thou
makest
a
Dinner
or
a
Supper
,
call
not
thy
Friends
,
nor
thy
Brethren
,
neither
thy
Kinsmen
,
nor
thy
rich
Neighbours
,
14
Luk.
12.
where
Christ
seems
to
condemn
all
Feasts
,
unless
those
where
the
Poor
are
invited
;
and
consequently
,
no
man
is
permitted
to
entertain
any
at
his
Table
but
these
:
But
who
sees
not
,
that
the
Words
are
not
to
be
taken
absolutely
,
but
in
a
restrain
and
comparative
Sense
?
Christ
doth
not
forbid
us
to
invite
our
Friends
and
Relatives
,
but
he
would
teach
us
this
Lesson
,
that
we
must
rather
do
Good
to
the
Poor
and
Needy
,
and
such
as
can
never
recompence
us
,
then
shew
our
Kindness
and
Friendship
to
those
that
are
Rich
,
and
able
to
do
us
the
like
Office
of
Friendship
.
We
may
lawfully
entertain
our
Friends
and
Neighbours
,
though
they
be
not
poor
;
for
Christ
himself
was
present
at
such
a
Feast
;
by
the
same
Token
,
that
when
they
wanted
Wine
,
he
was
pleas'd
to
supply
them
with
it
by
a
Miracle
:
But
we
are
to
prefer
Charity
toward
the
Poor
,
before
our
Feasting
of
our
Friends
.
Our
Entertainments
,
which
are
meerly
for
Friendship
and
Society
,
must
give
way
to
necessary
and
indispensable
Acts
of
Piety
and
Charity
.
So
here
,
in
the
Case
before
us
,
the
Adorning
of
the
Body
with
comely
Apparel
must
yield
to
a
higher
and
nobler
Adorning
,
viz.
That
of
the
Soul
,
with
Modesty
and
Sobriety
,
which
are
here
mention'd
;
yea
,
we
must
wholly
neglect
the
one
in
comparison
of
the
other
:
And
so
,
that
other
Text
,
viz.
of
St.
Peter
is
to
be
understood
;
not
as
if
all
outward
Adorning
were
sinful
,
for
you
see
,
that
putting
on
of
Apparel
(
in
that
place
)
is
mention'd
no
less
then
wearing
of
Gold
;
and
consequently
all
Apparel
should
be
forbidden
here
,
as
well
as
wearing
of
Gold
,
if
the
Apostle's
Words
were
to
be
understood
absolutely
.
Therefore
it
is
evident
,
that
we
must
take
them
in
a
Comparative
Sense
,
as
that
Place
in
St.
Luke
,
before
mention'd
,
and
as
that
other
,
in
6
Mat.
19.
Lay
not
up
for
your selves
Treasures
upon
Earth
.
Not
that
it
is
sinful
to
lay
up
in
store
against
a
Time
of
Need
;
not
that
it
is
unlawful
to
treasure
up
Earthly
Riches
;
but
the
Meaning
is
,
we
must
not
look
upon
Riches
as
our
best
and
only
Treasure
,
and
set
our
Hearts
upon
them
.
It
is
like
that
of
the
Apostle
,
1
Tim.
6.
17.
Charge
them
that
are
Rich
in
this
World
,
that
they
trust
not
in
uncertain
Riches
;
that
they
rely
not
so
upon
these
,
as
to
omit
trusting
in
God
.
You
may
have
Wealth
;
that
is
not
forbid
,
but
you
are
forbid
to
be
so
Careful
and
Solicitous
about
it
,
as
to
neglect
the
True
Riches
:
Nay
,
you
are
commanded
in
these
Words
,
to
neglect
the
former
in
respect
of
the
latter
.
So
here
,
you
may
put
on
Apparel
,
you
may
adorn
your
outward
Man
:
but
then
you
must
be
careful
above
all
to
deck
your
Souls
.
Your
chief
and
principal
Ornament
must
be
(
as
it
follows
in
that
place
)
the
hidden
man
of
the
heart
,
the
ornament
of
a
meek
and
quiet
spirit
.
This
must
be
your
great
and
main
Concern
:
and
the
other
kind
of
Adorning
must
be
esteemed
as
nothing
in
respect
of
this
.
This
is
the
plain
meaning
of
the
Apostle
.
He
doth
not
in
a
rude
manner
ri●le
and
rend
asunder
all
the
Ornamental
Attire
of
that
Sex
,
he
doth
not
tell
us
that
all
Bodily
Decking
,
is
vitious
under
the
Gospel
,
and
unworthy
of
Christian
Men
and
Women
,
but
he
only
prefers
the
Spiritual
Adorning
before
it
,
and
warns
us
to
avoid
all
Excess
in
the
former
.
But
do
you
encourage
us
,
you
will
say
,
to
conform
our selves
to
the
vain
guise
of
the
World
,
and
to
comply
with
every
Idle
Fashion
and
Dress
that
comes
up
?
Do
you
intend
by
this
Discourse
(
at
the
entrance
of
which
you
undertook
to
chastise
,
and
,
if
it
were
possible
to
reform
the
Abuse
of
Apparel
)
to
justifie
the
Scandalous
Excess
,
which
is
now
generally
practis'd
?
I
answer
,
there
is
an
Innocent
,
and
there
is
also
a
Vitious
Complying
with
the
customs
of
the
place
we
live
in
,
and
with
the
persons
we
converse
with
as
to
this
matter
,
which
we
are
now
speaking
of
.
The
former
we
may
safely
submit
to
,
because
what
is
innocent
is
blameless
.
Thus
I
observ'd
before
,
that
our
Saviour
condescended
to
the
Garb
of
his
Country-men
.
And
in
other
things
he
shew'd
himself
no
Morose
and
Refractory
person
:
he
disdain'd
not
the
use
of
the
Odoriferous
Oyntment
,
which
was
then
much
in
use
at
all
Great
Entertainments
,
Mark
14.
3.
Luke
7.
38.
Iohn
2.
12.
3.
And
he
would
not
have
used
that
language
to
the
Person
whose
Guest
he
was
at
that
time
,
Mine
head
with
Oyl
thou
didst
not
anoint
,
if
he
had
not
thought
it
lawful
to
use
it
,
Luke
7.
46.
He
also
conform'd
to
the
Iewish
custom
of
Discumbiture
,
i.e.
lying
with
their
bodies
stretch'd
out
upon
beds
at
their
feasts
and
times
of
solemn
Eating
,
though
it
was
not
the
Ancient
and
Primitive
posture
at
meals
,
but
arose
first
from
Effeminacy
and
Luxury
,
but
was
now
by
a
long
custom
grown
into
a
laudable
,
at
least
an
innocent
practice
,
and
was
complied
with
as
such
by
our
Saviour
himself
,
and
his
Apostles
,
and
the
most
religious
People
of
that
Country
.
This
teaches
us
what
our
behaviour
should
be
in
respect
of
Indifferent
Modes
of
Apparel
,
and
such
are
in
themselves
harmless
;
though
they
are
not
of
any
Ancient
standing
,
but
are
lately
brought
up
.
Nay
,
though
they
are
used
by
others
to
pride
and
wantonness
,
yet
if
they
be
in
themselves
innocent
,
and
we
are
resolved
to
use
them
innocently
,
I
cannot
see
how
they
become
unlawful
.
To
instance
in
Borrowed
Hair
,
which
is
now
so
much
in
use
:
it
is
not
to
be
doubted
,
that
it
is
a
very
Vitious
sort
of
Attire
in
too
many
persons
,
because
they
had
no
sufficient
occasion
to
part
with
their
own
hair
,
and
consequently
no
need
of
wearing
another's
:
but
vanity
and
pride
moved
them
to
do
it
,
and
these
are
the
principles
which
make
them
still
retain
this
practice
.
But
as
this
sort
of
Covering
for
the
head
may
be
used
,
and
is
by
some
,
it
is
innocent
and
useful
,
and
the
ends
of
wearing
it
are
good
and
lawful
.
If
our
fore-fathers
had
known
the
way
of
making
it
,
I
question
not
but
they
would
have
used
it
.
One
Age
invents
what
another
knew
not
,
as
Printing
,
Guns
,
and
several
other
things
:
Shall
therefore
these
be
unlawful
because
they
were
not
known
before
?
They
used
Caps
one
upon
another
heretofore
:
but
Hair
to
supply
the
defect
of
hair
is
most
proper
.
Every
Age
produces
new
Habits
,
which
at
first
seem
strange
and
uncouth
,
because
persons
are
not
used
to
them
.
Some
weak
and
scrupulous
persons
think
that
every
New
Fashion
or
Mode
of
Apparel
,
that
was
not
heard
of
in
our
fore-fathers
days
,
is
unlawful
:
but
this
is
a
great
mistake
,
and
if
they
pursue
it
,
they
must
run
back
to
the
primitive
Coats
of
Skins
,
which
at
first
were
worn
raw
and
undress'd
,
before
the
Fellmongers
and
Tanners
Trades
began
to
peep
out
.
These
were
the
first
Apparel
of
our
Fore-fathers
,
yea
,
and
of
the
softer
Sex
.
These
things
I
say
,
that
we
may
have
a
right
apprehension
concerning
this
matter
,
and
that
we
may
not
conceit
that
no
Attire
is
commendable
but
what
can
plead
Antiquity
:
as
if
it
were
absolutely
necessary
that
there
should
be
now
(
as
in
former
times
)
in
every
considerable
family
a
Standing
Wardrobe
.
And
these
things
I
say
,
that
we
may
have
a
true
and
just
notion
concerning
the
Ornamental
part
of
Cloathing
;
that
with
that
wise
and
pious
Father
[
*
](A38031-e37970-b)
*
Nolo
ut
de
Ornament
is
auri
vel
vestis
praeproperam
habeas
in
prohibendo
sententiam
.
August
.
Tom.
2.
Epist.
37
,
ad
Possid
.
we
may
not
be
too
hasty
in
censuring
and
condemning
of
it
,
seeing
we
do
not
find
it
condemned
by
the
Scripture
,
or
by
virtue
of
any
Arguments
that
can
be
brought
thence
.
But
though
the
thing
it self
be
lawful
,
and
may
by
the
conduct
of
Prudence
be
harmlesly
made
use
of
,
yet
it
is
certain
,
that
nothing
hath
been
and
is
at
this
day
more
Abused
.
And
therefore
,
that
you
may
not
mistake
me
,
and
from
what
I
have
said
be
incouraged
to
follow
the
wild
practice
of
this
Degenerate
Age
,
which
is
scandalous
for
its
Extravagancy
in
Attire
,
I
will
now
in
the
next
place
proceed
(
and
't
is
high
time
to
do
so
,
lest
you
should
draw
false
Inferences
from
what
I
have
said
)
to
shew
you
wherein
this
Excess
doth
consist
,
and
in
what
respects
persons
may
be
truly
said
to
behave
themselves
Vitiously
in
this
matter
.
As
I
have
asserted
the
Lawful
and
Innocent
use
of
Decent
and
Graceful
Apparel
,
so
now
I
will
discover
the
gross
Abuses
which
generally
accompany
the
wearing
of
Apparel
.
I
will
distinctly
mention
the
particular
Extravagancies
and
Inordinacies
,
which
render
the
Habits
of
persons
unlawful
,
and
which
were
never
more
Visible
and
Conspicuous
than
in
these
Licentious
Times
.
1.
To
be
Curious
and
Solicitous
about
Apparel
,
and
to
Affect
New
Modes
of
Dressing
are
a
very
evil
disposition
of
mind
,
and
unbecoming
the
Sobriety
of
a
Christian
.
There
were
a
kind
of
Ornaments
used
by
the
Iewish
Dames
,
which
are
called
,
Batte
hanephesh
,
houses
of
the
soul
,
Isa.
3.
20.
What
particular
species
of
Finery
these
were
,
is
difficult
to
tell
,
but
these
terms
may
be
fitly
applied
to
all
the
other
kinds
of
female
habiliments
,
which
are
mentioned
in
that
Chapter
,
and
so
to
all
the
other
sorts
of
Garniture
,
which
are
in
fashion
at
this
day
:
they
are
generally
houses
and
receptacles
of
the
Soul
,
they
that
wear
them
set
their
hearts
upon
them
,
and
by
this
means
they
become
sinful
and
unlawful
.
This
is
the
fault
of
the
greatest
number
of
the
Fine
people
of
this
Age
:
it
may
be
plainly
discern'd
,
that
their
minds
are
set
upon
their
Georgeous
Attire
;
their
great
delight
and
pleasure
is
in
Genteel
and
Fashionable
Apparel
.
All
their
thoughts
are
to
be
Neat
and
Spruce
,
to
be
Polite
and
Trim
:
nay
,
they
are
not
content
with
ordinary
Gaiety
,
but
they
must
be
Superfine
:
they
strive
to
be
Exquisite
,
and
care
for
none
but
a
Studied
Dress
.
The
Changing
of
Fashions
so
frequently
as
is
done
among
some
persons
,
is
generally
the
effect
of
this
Vanity
:
for
they
who
are
thus
disposed
affect
Novelties
,
and
are
taken
with
every
light
and
vain
,
every
idle
and
fantastick
thing
,
so
it
be
new
.
'T
is
said
of
Nero
and
Heliogabalus
,
that
they
never
wore
the
same
Garment
twice
.
Those
whose
Purses
will
not
suffer
them
to
arrive
to
this
,
yet
are
well-willers
to
the
practice
,
and
would
be
imitating
it
as
near
as
they
can
.
There
are
some
of
no
extraordinary
figure
that
think
a
Good
Suit
is
antiquated
before
half
of
a
Summer
is
expired
:
and
there
are
others
that
reckon
the
Months
of
the
Year
by
their
Change
of
Rayment
.
Heretofore
this
very
rank
of
persons
were
wont
to
leave
off
their
Cloaths
because
they
were
worn
out
,
but
now
they
do
it
meerly
because
they
are
out
of
fashion
.
Where
this
vain
humour
prevails
,
it
causes
them
to
look
after
Foreign
and
Exatick
Modes
of
Finery
.
What
was
the
Iews
fault
of
old
,
is
theirs
now
,
they
please
themselves
in
the
children
of
Strangers
,
Isa.
2.
6.
They
affect
and
ape
their
Manners
,
which
hath
of
late
been
very
Ominous
,
and
had
like
to
have
prov'd
destructive
.
They
,
like
those
whom
the
Prophet
Zephaniah
reproves
,
love
to
be
cloathed
with
strange
apparel
,
Ch.
1.
v.
8.
What
is
domestick
pleases
not
;
but
their
minds
run
after
Outlandish
and
far-fetch'd
Dresses
.
And
indeed
generally
they
are
taken
with
These
most
of
all
:
and
even
whilst
they
are
at
War
with
a
Country
,
they
are
in
a
League
with
their
Fashions
.
Or
if
they
can't
be
supplied
fast
enough
from
abroad
,
they
then
set
their
own
Inventions
on
work
,
or
are
very
earnest
with
others
at
home
to
befriend
them
in
that
kind
.
And
truly
,
they
cannot
Oblige
them
more
than
by
presenting
them
with
some
New-invented
Garbs
,
and
such
as
were
never
known
before
.
All
this
shews
how
Solicitous
they
are
about
their
Attire
and
Aray
,
how
mightily
concern'd
they
are
for
their
Tricking
and
Bravery
.
Which
is
a
perfect
contradicting
and
confronting
our
Saviour's
Counsel
,
Take
no
thought
what
ye
shall
put
on
,
Mat.
6.
25.
And
again
,
Why
take
ye
thought
for
Rayment
?
v.
28.
and
further
,
Take
no
thought
,
saying
,
wherewithal
shall
we
be
cloathed
?
v.
31.
As
much
as
●o
say
,
Let
not
your
Adoring
(
though
it
be
in
it self
decen●
〈◊〉
lawful
)
be
the
chief
thing
which
takes
up
your
minds
,
let
it
not
be
the
grand
business
you
concern
your selves
in
,
and
busie
your
thoughts
about
:
for
this
is
unworthy
of
a
Rational
Creature
,
and
much
more
of
those
that
profess
the
Strictest
Religion
:
it
is
the
mark
of
a
Beau
rather
than
a
Christian.
2.
Another
Instance
of
the
Inordinacy
of
Apparel
,
is
,
when
it
is
unsuitable
to
the
Condition
of
the
persons
that
wear
it
.
Thus
,
though
an
Extravagant
Finery
be
unlawful
in
both
Sexes
,
yet
it
is
much
more
so
in
a
man
.
For
him
to
be
fantastick
and
effeminate
in
Attire
is
unpardonable
.
It
is
next
to
Sardanapalus's
Spinning
among
women
.
Art
thou
not
ashamed
,
when
Nature
hath
made
thee
a
Man
,
to
make
they
self
a
Woman
?
[
*
](A38031-e38280-b)
*
Stobae
.
Serm.
161.
said
the
Grave
Philosopher
to
a
young
Gentleman
who
he
saw
finely
trick'd
up
,
and
dress'd
in
too
gay
and
light
an
habit
.
And
Seneca
justly
takes
notice
of
this
as
an
inexcusable
folly
in
some
of
the
Manly
Sex
,
that
they
were
of
such
an
effeminate
temper
and
genius
,
That
[
†
](A38031-e38320-b)
†
Quis
est
iseorum
qui
non
malit
Rempublicam
turbari
quam
comam
?
qui
non
solicitior
sit
de
capitis
sui
decore
quam
de
sal●te
?
qui
non
comptior
esse
malit
quam
honestior
?
De
Brevit
.
vitae
.
cap.
12.
they
would
rather
have
the
Commonwealth
out
of
order
than
their
Hair
:
they
were
more
solicitous
about
trimming
and
sprucing
up
their
Heads
than
they
were
of
their
own
Health
,
or
of
the
Safety
of
the
Publick
:
they
were
more
careful
to
be
Fine
than
to
be
Honest
and
Vertuous
.
This
the
Moralist
upbraids
them
with
as
a
reproach
to
their
Masculine
nature
,
and
a
very
defacing
of
their
Manhood
.
Again
,
Apparel
becomes
unlawful
by
being
unsuitable
to
the
Years
of
those
who
wear
it
:
for
there
is
a
Decorum
belonging
to
Age
as
well
as
Sex
.
Those
Garments
are
unfitting
for
Men
of
years
,
which
were
not
unbecoming
them
when
they
were
youthful
.
And
so
how
unseemly
is
it
for
Matrons
not
to
be
clad
according
to
their
Age
,
but
to
affect
the
florid
dressings
and
polishings
of
those
of
green
years
?
Of
the
aged
women
more
especially
the
Apostle
requires
,
that
they
be
[
*
](A38031-e38370-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
habit
(
for
so
we
may
render
it
)
as
becomes
holiness
,
Tit.
2.
3.
Though
Excess
in
Habit
be
very
blameable
in
Youth
,
yet
it
is
much
worse
in
those
of
declining
years
,
because
it
is
supposed
,
that
they
should
by
this
time
be
brought
to
a
Sense
of
the
World's
Vanity
,
and
should
be
apprehensive
,
that
they
are
more
nearly
approaching
to
the
Grave
,
and
therefore
should
be
dressing
their
Souls
for
eternity
.
Wherefore
the
famous
Presbyter
of
Carthage
[
*
](A38031-e38420-b)
*
Aetates
requietas
jam
,
&
in
portum
modestiae
subduct
as
splendor
&
dignitas
cultus
avocant
,
&
severitatem
appetitionibus
inquietant
,
compensantibus
s●
.
habitus
irritamento
pro
frigore
aetatis
.
Tertull.
de
cult.
faem
.
cap.
9.
rebukes
these
persons
very
smartly
,
because
the
Excess
is
more
inexcusable
in
them
than
in
any
others
.
Moreover
,
then
the
Attire
may
deservedly
be
condemned
as
Inordinate
,
when
it
is
not
according
to
the
Station
and
Office
,
the
Calling
and
Employment
of
the
person
.
Thus
when
a
Magistrate
wears
the
Habit
of
a
mean
Citizen
,
or
much
more
,
if
out
of
Avarice
and
baseness
of
Spirit
he
delights
to
appear
in
sordid
rayment
,
wholly
unanswerable
to
the
dignity
of
his
Place
,
he
offends
in
a
very
visible
manner
.
And
on
the
other
hand
(
which
is
the
more
general
and
common
fault
)
if
those
that
are
of
a
low
degree
assume
the
garb
and
habit
which
are
proper
to
those
that
are
in
an
Eminent
Station
,
they
act
very
irregularly
and
vitiously
.
For
,
to
use
the
words
of
the
Poet
,
[
†
](A38031-e38490-b)
†
Martial
.
Non
quicunque
capit
saturatas
murice
vestes
.
Every
one
(
for
that
is
the
meaning
of
his
quicunque
)
is
not
to
wear
Purple
and
Scarlet
,
to
put
on
the
Vesture
and
Garb
of
such
as
are
in
High
places
.
And
so
when
Servants
presume
to
be
dress'd
after
the
rate
of
their
Masters
and
Mistresses
,
it
is
a
very
scandalous
Enormity
,
and
not
to
be
tolerated
in
a
Civil
,
much
less
in
a
Christian
Commonwealth
.
For
,
as
hath
been
said
before
,
Garments
are
for
Distinction
:
but
this
promiscuous
and
levelling
use
of
them
takes
it
away
,
and
brings
in
disorder
and
confusion
.
This
is
,
as
Seneca
speaks
,
perversa
vestis
,
an
untoward
cross
Attire
,
such
a
Habit
as
is
no
ways
befitting
.
Therefore
we
may
entertain
it
as
a
True
Proposition
,
that
that
manner
of
Cloathing
is
faulty
,
and
justly
blameable
,
which
is
unbecoming
the
Place
or
Station
wherein
persons
are
set
.
And
so
is
that
,
in
the
next
place
,
which
is
not
according
to
their
Estates
and
Abilities
;
that
Dress
which
exceeds
the
proportion
of
their
Incomes
.
We
need
not
doubt
,
that
that
Apparel
which
is
too
Chargeable
and
Costly
is
unlawful
.
Whence
it
was
,
that
the
fore-mention'd
Moralist
checks
the
Roman
Ladies
,
and
other
Women
of
his
time
for
their
Prodigality
of
this
nature
;
he
complains
how
intolerably
Expensive
their
perforated
Ears
were
,
(
for
as
he
wittily
remonstrates
against
them
)
there
were
seen
dangling
at
them
whole
Islands
and
Towns
.
And
the
Ancient
Fathers
of
the
Church
were
as
smart
against
the
Christian
Women
,
that
were
guilty
of
this
Profuse
Vanity
.
[
*
](A38031-e38620-b)
*
Saitus
&
insulas
tener●
cervix
fert
,
&c.
De
Hab.
mul.
cap.
9.
Their
tender
Necks
carry
whole
Woods
and
Islands
,
saith
Tertullian
,
and
their
wasteful
Pride
swells
the
Debt-Book
.
[
†
](A38031-e38650-b)
†
Vno
filo
villarum
insunt
pretia
.
In
Vitâ
Pauli
Eremitae
.
On
one
string
of
Pearl
hang
the
Prices
of
Mannors
and
Lordships
,
saith
St.
Ierome
.
And
this
is
the
fault
,
yea
(
which
is
the
Aggravation
of
it
)
the
Common
fault
of
this
present
Age.
The
Luxury
of
Apparel
is
such
,
that
they
are
enclined
to
lay
out
the
greatest
portion
of
their
Revenues
in
the
supplying
of
this
:
they
are
prone
to
waste
and
consume
their
Estates
in
changing
of
Fashions
;
and
they
would
(
if
they
might
be
permitted
)
weae
whole
Kingdoms
on
their
backs
.
And
even
others
,
who
are
of
a
mean
sort
,
and
cannot
afford
in
any
point
to
be
Lavish
,
yet
here
shew
how
willing
they
are
to
be
so
.
They
will
not
let
their
Purse
be
their
Director
,
but
vainly
aspire
to
the
Ornaments
of
the
Rich
and
Wealthy
.
This
is
the
Epidemick
folly
of
these
Times
,
which
runs
counter
to
all
Reason
,
Modesty
and
Decorum
,
and
is
an
Extravagance
,
which
was
never
known
in
former
Ages
to
have
climb'd
to
that
heighth
,
which
it
is
now
arrived
to
.
Such
persons
must
be
plainly
told
,
that
their
Rayment
must
not
surpass
their
ability
,
that
it
doth
not
become
those
who
can
scarcely
find
bread
for
their
mouths
to
hang
Gold
in
their
ears
.
This
certainly
is
part
of
that
costly
aray
which
is
forbid
by
the
Apostle
in
the
Text.
To
conclude
this
Head
,
every
ones
Attire
should
be
according
to
their
Condition
:
and
this
Condition
(
as
you
have
heard
)
respects
either
the
Sex
,
or
the
Age
,
or
the
Calling
,
or
lastly
,
the
Estate
and
Fortune
of
persons
.
Whatever
Habit
is
disagreeable
to
these
is
not
an
Ornament
,
but
a
Blemish
,
a
Deformity
,
a
Disgrace
.
3.
That
Habit
is
justly
to
be
censured
and
condemned
,
which
is
a
Badge
of
Pride
.
Thus
in
the
third
Chapter
of
Isaiah
,
where
the
Finery
of
the
Iewish
Women
is
disallowed
of
and
threatned
;
it
is
said
,
The
daughters
of
Sion
are
haughty
,
their
inward
Pride
and
Elation
of
mind
were
discover'd
by
their
outward
Garb
and
Guise
,
by
their
delicate
Trappings
and
Accoutrements
,
by
their
setting
themselves
forth
with
all
that
Spruce
Tackle
and
Trimming
.
This
Vanity
argues
their
Pride
and
Haughtiness
on
a
threefold
account
.
First
,
Some
use
this
Profuse
Adorning
to
make
a
shew
of
their
Wealth
and
Ability
.
They
would
have
the
world
make
an
estimate
of
the
greatness
of
their
Fortunes
by
the
bravery
of
their
Habit.
By
these
Gorgeous
Ensigns
they
cail
men
to
take
notice
of
,
and
admire
their
Plentiful
Revenues
,
and
applaud
them
for
their
Prosperity
.
We
need
not
be
backward
in
asserting
,
that
if
their
Appareling
themselves
proceeds
meerly
from
this
Ostentation
,
it
is
to
be
condemned
.
Secondly
,
The
Pride
of
Apparel
is
discover'd
in
its
being
purposely
design'd
to
gain
Respect
and
Honour
;
and
that
they
and
their
Garniture
may
be
Reverenc'd
by
those
that
see
it
.
For
this
sort
of
Pride
is
quite
starv'd
and
stifled
if
there
be
no
Spectators
.
But
then
by
these
I
mean
Themselves
as
well
as
Others
:
and
accordingly
there
are
too
many
that
make
this
division
of
their
Time
,
viz.
they
employ
the
Morning
in
looking
on
Themselves
,
and
the
rest
of
the
day
in
being
seen
of
others
.
And
thence
they
first
become
their
own
Admirers
and
Adorers
,
and
then
perswade
themselves
,
that
others
pay
the
same
Respect
to
them
because
of
their
Rich
Pageantry
,
wherewith
they
outshine
them
.
For
they
are
so
foolish
as
to
imagine
,
that
their
Splendid
Dress
gives
a
real
worth
and
excellency
to
them
,
and
that
they
are
to
be
preferr'd
before
others
,
because
they
surpass
them
in
their
Goodly
Aray
.
It
is
not
to
be
doubted
that
this
is
Pride
,
and
one
of
the
worst
kinds
of
it
.
Can
a
Rational
Person
be
proud
of
that
which
was
the
effect
of
the
Primitive
Apostacy
?
Sin
brought
in
Shame
,
and
Shame
introduced
Cloathing
:
so
that
to
take
a
Pride
in
this
is
to
glory
in
our
shame
.
Wherefore
the
Advice
of
the
Wise
Iew
should
take
place
here
,
Boast
not
of
thy
cloathing
and
rayment
,
Eccles.
11.
4.
Besides
,
the
Beasts
generally
supply
us
with
our
Rayment
;
and
one
would
think
there
is
little
reason
to
be
proud
of
the
Cast
Suits
of
the
very
basest
Creatures
,
as
a
[
*
](A38031-e39030-b)
*
Bishop
Hall
's
Occasional
Meditat
▪
Worthy
Person
expresses
it
.
Who
can
deny
that
Necessity
and
Defect
have
been
the
original
of
some
of
the
most
Fashionable
Habits
?
The
Roman
Senate
could
not
have
voted
Iulius
Caesar
an
higher
Favour
,
than
the
wearing
of
the
Lawrel
perpetually
,
but
he
promoted
it
himself
,
because
being
Bald
he
was
glad
of
such
a
Covering
.
The
Turkish
Turbant
commenc'd
from
Mahomet's
Scald
Head
.
And
some
tell
us
,
that
a
certain
Habit
,
which
was
in
such
repute
in
Queen
Elizabeth's
day
,
was
first
brought
up
to
hide
an
Excrescence
which
blemish'd
her
fair
Neck
.
And
if
we
should
search
into
the
rise
of
some
of
the
most
Modish
Habits
among
our
Women
at
this
day
,
perhaps
we
should
find
them
to
be
of
a
more
scandalous
nature
,
and
it
would
appear
,
that
some
French
Prostitutes
have
given
birth
to
our
most
Celebrated
Fashions
,
and
that
our
Dames
are
but
the
humble
Imitators
of
the
Worst
of
their
Sex
.
Or
,
to
speak
more
generally
,
can
that
person
be
proud
of
Cloaths
who
considers
what
they
cover
?
As
the
Philosopher
of
old
,
told
the
people
that
stood
gazing
on
the
Stately
and
Sumptuous
Tomb
of
Mausolus
,
All
this
Pompous
Fabrick
which
you
●ee
,
contains
nothing
in
it
but
Dust
;
so
it
may
be
said
of
the
Goodliest
and
Richest
Vestures
,
They
are
a
Covering
only
for
Dust
and
Ashes
,
they
contain
in
them
Corruptible
Materials
design'd
for
the
Grave
and
Putrefaction
.
If
notwithstanding
this
,
they
can
value
themselves
for
their
Dress
and
Garb
,
for
their
precious
and
gaudy
Equipments
,
and
can
admire
the
Beauty
of
a
Painted
Sepulchre
;
especially
if
they
do
not
only
think
themselves
to
be
really
better
than
others
,
because
of
their
Handsom
Trimming
,
but
despise
and
scorn
those
that
are
meanly
clad
,
this
may
be
justly
be
call'd
Folly
as
well
as
Pride
.
It
might
be
added
in
the
third
Place
,
that
the
Haughtiness
of
those
who
are
Extravagant
in
their
Garb
is
seen
in
this
,
that
hereby
they
confound
that
Order
which
God
hath
set
,
they
take
away
that
Distinction
of
persons
,
and
of
their
qualities
which
is
appointed
in
the
world
,
and
they
are
for
making
all
alike
.
This
Vain
Inordinacy
is
an
argument
of
their
Lofty
and
Ambitious
Spirit
,
it
shews
that
they
affect
Grandeur
,
and
would
be
as
high
as
the
Greatest
;
for
the
Levelling
Equality
,
which
they
they
are
now
for
,
is
to
make
way
for
that
.
Thus
their
Habit
is
a
certain
indication
of
Pride
.
And
yet
here
I
must
adjoyn
this
(
that
I
may
not
be
partial
in
what
I
say
)
There
may
be
Pride
(
as
Plato
told
Diogenes
)
under
Mean
Apparel
.
The
Cynicks
generally
took
a
pride
in
their
cropt
and
circumcised
Hair
:
and
so
the
Stoicks
shaved
their
heads
close
,
and
valued
themselves
upon
it
.
And
and
at
this
day
perhaps
some
may
be
proud
of
their
Unborrow'd
Hair
,
because
a
contrary
practise
is
so
much
in
use
.
There
may
be
those
that
refuse
to
comply
with
the
Habits
that
are
in
Vogue
,
meerly
out
of
a
Superstitious
Singularity
.
And
consequently
,
their
keeping
the
Old
Fashion
may
be
a
mark
of
their
Pride
;
for
this
Vice
acts
its
part
in
Different
and
seemingly
Contrary
Shapes
.
But
that
which
I
mention'd
before
is
its
most
usual
guise
;
that
is
,
it
affects
a
Flaunting
and
Gorgeous
Attire
,
it
struts
in
its
Rich
Caparisons
,
it
makes
a
goodly
shew
in
its
Delicate
Vestures
,
in
its
Elegant
and
Polished
Aray
.
Ornaments
become
vitious
,
though
not
so
in
themselves
,
by
being
spotted
with
Pride
and
Vanity
,
and
a
Haughty
Mind
.
The
man
with
a
gold
ring
,
in
goodly
apparel
,
is
not
condemned
by
St.
Iames
,
for
wearing
that
Garb
,
but
his
being
overprized
by
others
,
as
well
as
by
himself
,
for
his
Gay
Cloathing
is
the
thing
that
is
condemned
,
Iam.
2.
2
,
3.
If
a
woman
were
as
't
were
cloathed
with
the
Sun
,
(
to
borrow
that
expression
)
were
all
shining
and
bright
,
were
most
richly
deck'd
according
to
her
place
and
quality
,
yet
if
she
had
(
with
the
Apocalyptick
woman
)
the
moon
under
her
feet
,
if
she
had
a
mean
and
low
opinion
of
this
Changeable
World
,
if
she
were
of
great
Humility
and
Condescention
,
and
were
attired
with
the
Ornament
of
a
meek
and
quiet
spirit
,
she
would
be
so
far
from
incurring
our
censure
,
that
she
would
desire
the
highest
praises
that
we
can
heap
upon
her
,
especially
in
such
an
Age
as
this
,
when
Bravery
of
Habit
is
generally
the
product
as
well
as
the
sign
of
a
Proud
Mind
.
And
this
is
it
which
renders
it
both
Unbecoming
and
Sinful
.
There
are
Other
Particulars
behind
,
with
the
Reflections
on
the
whole
,
but
I
have
not
time
now
to
pursue
them
.
Only
let
me
dismiss
you
with
this
one
Request
,
That
you
would
seriously
recollect
what
hath
been
said
,
and
examine
,
and
judge
of
your selves
by
it
.
I
have
set
you
the
Right
Measures
(
as
I
conceive
)
which
relate
to
Apparel
and
Ornaments
;
and
I
pray
God
direct
you
in
your
practise
,
that
you
may
do
nothing
unworthy
of
your
Profession
and
high
Calling
.
The
Sum
of
all
that
hath
been
said
at
present
,
is
this
,
If
you
be
Over-careful
and
Sollicitous
about
your
Bodily
Att●re
and
Ornaments
;
or
if
you
delight
in
that
Garb
,
which
is
disagreeable
to
your
Condition
and
quality
;
or
if
you
make
your
Dress
subservient
to
Pride
and
Haughtiness
,
and
a
Contempt
of
others
,
you
may
certainly
conclude
,
that
you
are
guilty
of
a
very
great
and
heinous
Offence
,
which
requires
speedy
Repentance
and
Reformation
.
The
Use
and
Abuse
of
APPAREL
.
1
TIM.
II.
8
,
9.
I
will
that
Women
adorn
themselves
in
modest
Apparel
,
with
Shame-facedness
and
Sobriety
:
Not
with
broidered
Hair
,
or
Gold
,
or
Pearls
,
or
costly
Aray
.
AFTER
I
had
in
a
former
Discourse
on
these
Words
shewed
what
is
the
true
Use
and
Design
of
Apparel
,
and
had
establish'd
the
right
meaning
of
the
Apostle's
Words
,
and
had
asserted
the
Lawfulness
of
a
Comely
and
Decent
Habit
,
I
proceeded
in
the
next
place
to
lay
open
the
Common
Fault
and
Miscarriage
of
These
Times
,
viz.
that
Inordinacy
and
Excess
which
render
the
Attire
and
Garb
of
most
persons
unlawful
.
This
I
did
in
three
Particulars
;
and
now
I
will
mention
two
more
.
The
First
whereof
is
this
,
viz.
That
Apparel
is
Vitious
,
that
Adorning
is
Sinful
which
administers
any
ways
to
Wantonness
and
Lewdness
.
Lust
is
too
frequently
the
root
of
Excess
in
Attire
.
There
is
an
Immodest
Habit
,
which
is
design'd
by
those
that
wear
it
to
be
an
Invitation
to
Unchast
practises
.
There
was
of
old
the
Attire
of
an
Harlot
,
Prov.
7.
10.
We
read
,
that
Tamar
,
who
prostituted
her self
to
whoredom
,
was
known
by
this
Apparel
,
viz.
a
[
*
](A38031-e39700-b)
*
Gen.
38.
14.
Veil
,
for
there
was
a
Harlot's
Veil
,
as
well
as
that
used
by
[
†
](A38031-e39740-b)
†
Gen.
24.
65.
Brides
and
Honest
Women
.
Among
the
Ancient
Greeks
the
Prostitutes
were
distinguish'd
from
other
women
by
their
Garments
:
the
Law
was
,
that
[
‖
](A38031-e39780-b)
‖
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Suid.
they
should
wear
Florid
Vests
.
Whence
that
of
Clement
of
Alexandria
,
[
*
](A38031-e39820-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Paedag.
l.
3.
c
2
As
a
Fugitive
is
known
by
his
Marks
,
so
a
Strumpet
by
her
Flower'd
Habit.
Among
the
Romans
also
[
†
](A38031-e39860-b)
†
Tertull
▪
de
Pallio
.
Valer.
Max.
lib.
5.
c.
2.
there
was
a
Distinction
between
women
of
ill
fame
,
and
those
that
were
Modest
as
to
their
Dress
,
particularly
as
to
the
wearing
of
their
Hair
and
Head-Attire
.
The
Hair
,
which
I
may
call
a
Natural
Apparel
,
was
heretofore
not
only
made
use
of
to
Pride
(
whence
[
*
](A38031-e39910-b)
*
Aristoph
.
in
Nubib
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
as
much
as
Superbire
,
because
they
took
a
pride
in
Nourishing
their
hair
,
and
in
artificially
dressing
and
adorning
it
)
but
it
became
serviceable
to
Wanton
purposes
,
it
was
made
an
Incentive
to
Lewdness
.
It
is
probable
,
that
the
Fair
Absalom
let
his
Hair
grow
to
a
great
length
before
he
cut
it
,
not
only
because
of
his
Vow
as
a
Nazarite
(
as
a
[
†
](A38031-e39960-b)
†
Dr.
Lightfoot
,
Hor.
Hebr.
Learned
Writer
thinks
)
but
out
of
Pride
and
Wantonness
,
to
render
himself
the
more
acceptable
and
grateful
to
the
Hebrew
Ladies
,
and
to
win
the
Hearts
of
the
vainly
disposed
Females
.
And
these
again
were
not
behind
hand
in
the
same
ill
arts
and
designs
,
for
(
as
we
are
inform'd
by
the
Prophet
Isaiah
(
Ch.
3.
v.
24.
)
they
were
much
concern'd
for
their
Maasheh
Miksheh
,
their
[
‖
](A38031-e40010-b)
‖
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
70.
Crispans
crinis
,
vulgar
Latin
.
Opus
calamistri
,
Pagnin
.
Crinium
dispositio
aequalis
,
Ar.
Montan.
Coma
b●ne
composit●
,
ut
opus
solidum
refer●t
.
Cocc
.
Well-set
Hair
,
set
so
fast
and
made
up
so
firmly
that
it
resembled
some
solid
piece
of
workmanship
of
massie
gold
.
This
Wanton
Curiosity
and
Effeminacy
have
been
the
Excess
of
all
Ages
,
for
it
may
be
as
truly
said
of
them
as
of
Samson
,
that
their
Strength
is
in
their
Locks
,
they
found
these
a
very
powerful
and
charming
Allective
:
and
the
Vain
Amorists
were
wont
to
extol
these
to
the
Skies
,
yea
to
place
them
there
,
whence
Berenice's
Hair
was
made
an
Asterism
.
They
were
wont
to
spend
a
great
deal
of
time
(
as
both
Greek
and
Latin
Writers
relate
)
in
beautifying
and
garnishing
this
Excrementitious
Ornament
,
and
they
used
much
Art
in
changing
its
Colour
.
To
which
our
Saviour
perhaps
alludes
,
Mat.
5.
36.
Thou
canst
not
make
one
Hair
white
or
black
.
But
afterwards
their
great
care
was
to
die
their
hair
Red
or
Yellow
.
Tertullian
tells
us
,
that
to
this
end
the
women
used
to
colour
their
hair
with
Saffron
.
And
,
with
reference
to
this
usage
,
St.
Ierome
forbids
them
,
[
*
](A38031-e40150-b)
*
Nè
capillos
inrufes
,
&
ei
aliquid
de
gehennae
ignibus
aspergas
.
De
cultu
Mulier
.
to
paint
their
Hair
red
,
and
give
it
the
colour
of
Hell
fire
.
This
was
practis'd
even
by
the
Christian
women
,
and
that
not
because
our
Saviour
and
the
Virgin
Mary
had
hair
enclining
to
red
or
yellow
,
as
I
remember
[
†
](A38031-e40200-b)
†
Eccles.
Hist.
l.
2.
c.
23.
Nicephorus
relates
,
but
(
as
we
may
gather
from
the
Pious
Fathers
,
who
smartly
reproved
this
usage
)
because
it
was
the
Mode
of
the
Times
,
and
because
that
Colour
was
then
esteemed
as
Alluring
and
Tempting
.
The
short
is
,
neither
this
nor
any
other
Artificial
Ornament
relating
to
the
Dress
and
Attire
of
Persons
,
which
any
ways
conduces
to
Effeminacy
and
Lust
is
to
be
approved
of
:
for
we
are
to
remember
,
that
Garments
were
for
Modesty
sake
at
first
:
and
't
is
certain
,
that
they
still
ought
to
be
used
to
that
purpose
,
and
therefore
all
Immodesty
and
Lasciviousness
in
Apparel
are
to
be
shunn'd
,
and
a
Wanton
Garb
is
to
be
reckon'd
unlawful
.
In
the
next
and
last
place
,
so
is
that
which
is
any
ways
prejudicial
to
Religion
and
Devotion
,
and
the
concerns
of
them
.
And
first
,
that
Habit
must
needs
prove
such
which
is
unsuitable
to
the
time
and
place
of
Divine
Worship
.
It
is
the
undue
practice
of
this
Age
,
that
they
never
more
exceed
in
their
Gay
Deckings
than
when
they
are
to
appear
in
God's
Presence
.
Upon
This
Day
especially
they
muster
up
all
their
Bravery
,
and
shew
themselves
in
all
their
Change
of
Rayment
,
which
they
think
is
some
part
of
the
Observing
of
the
Lord's
day
.
It
is
true
,
this
is
a
Holy
Festival
,
and
therefore
a
Decent
Habit
becomes
it
:
but
it
is
contrary
to
the
pious
design
of
this
Solemnity
,
to
come
into
God's
House
to
shew
your
Finery
,
and
to
display
all
your
Gaiety
,
to
invite
Spectators
,
and
to
distract
your
own
and
others
thoughts
.
This
is
not
to
be
allow'd
of
in
the
Congregations
of
the
Faithful
.
And
if
St.
Paul
were
permitted
to
descend
from
the
Mansions
above
,
and
to
speak
to
you
from
this
place
,
he
would
certainly
reprove
you
,
as
he
did
his
Corinthians
,
for
your
Indecent
Behaviour
and
Garb
in
the
Publick
Assemblies
,
1
Cor.
11.
4
,
&c.
where
he
uses
this
Particular
Argument
to
engage
the
women
not
to
appear
with
Uncover'd
heads
in
the
time
of
Divine
Worship
,
viz.
because
of
the
Angels
.
As
much
as
to
say
,
Those
Glorious
Messengers
,
those
Ministring
Spirits
,
which
are
generally
present
at
the
Solemn
Meetings
of
the
Christian
Worshippers
,
take
notice
of
their
outward
carriage
and
deportment
,
and
particularly
of
their
Garments
and
Dress
.
And
do
you
believe
this
(
as
you
needs
must
if
you
give
credit
to
the
Apostle
)
and
yet
can
you
with
your
Staring
Attire
outface
the
very
Angels
,
yea
,
and
the
Infernal
Spirits
too
,
for
some
of
this
sort
may
perhaps
be
tempted
to
come
hither
,
and
behold
a
Sight
so
agreeable
to
them
.
I
appeal
to
those
of
you
that
have
not
lost
all
sense
of
good
and
evil
,
whether
you
can
think
and
really
perswade
your selves
,
that
such
an
Extravagant
Furniture
as
some
of
you
are
set
up
with
,
is
fitting
for
this
Place
where
you
now
are
,
and
to
the
Sacred
business
you
are
employ'd
about
.
Can
any
of
you
that
are
sober
and
considerate
,
serious
and
religious
,
think
that
this
is
a
Garb
agreeable
to
this
occasion
?
Do
you
look
like
those
that
are
offering
your
Petitions
to
the
Almighty
,
and
come
hither
to
attend
to
his
Voice
?
Is
it
acceptable
to
look
Heaven
in
the
face
with
a
Spotted
visage
?
Can
you
perswade
your selves
,
that
this
Vanity
and
Pride
become
True
Worshippers
?
I
know
what
some
of
your
Consciences
dictate
to
you
upon
this
Appeal
which
I
make
to
you
.
They
tell
you
,
and
that
plainly
and
loudly
,
that
this
posture
which
some
of
you
are
in
is
no
ways
suitable
to
the
present
Work
you
come
hither
to
be
engag'd
in
.
Your
Natural
Reasons
inform
you
,
that
you
are
not
fit
to
Pray
,
and
to
Hear
the
Word
of
God
,
i.e.
with
any
fervency
and
devotion
.
Your
own
hearts
tell
some
of
you
,
that
you
look
more
like
Revellers
than
Devotionists
,
that
you
are
fitter
for
the
Theatre
than
a
Temple
,
that
a
Play-house
becomes
you
far
better
than
a
Church
,
and
that
a
Comedy
would
be
a
more
acceptable
entertainment
than
a
Sermon
.
But
I
hope
that
some
of
you
,
who
attend
to
what
I
say
,
will
find
the
benefit
of
this
latter
,
and
will
from
this
instant
,
date
your
serious
Reflections
on
your
former
miscarriages
in
this
kind
that
I
have
been
speaking
of
,
that
you
will
be
throughly
convinced
,
that
there
is
a
great
difference
between
God's
House
and
your
own
,
that
that
which
may
be
tolerated
in
the
latter
is
wholly
unbecoming
the
former
,
that
you
ought
to
shew
that
Gravity
,
Seriousness
and
Composedness
of
Spirit
here
,
which
are
not
always
required
of
you
in
another
place
.
And
from
a
sense
of
this
,
I
hope
you
will
be
induced
to
be
more
Cautious
in
your
Habit
on
this
Solemn
day
than
on
another
.
Let
me
desire
you
,
that
you
would
not
come
hither
with
all
your
Pageantry
,
Shew
not
your
Pride
here
,
where
you
ought
to
be
most
Humble
.
Or
,
if
I
cannot
prevail
with
you
so
far
,
if
you
must
needs
come
with
all
your
Towering
Gallentry
,
let
me
perswade
you
to
bring
with
you
at
the
same
time
,
that
modest
Veil
or
Covering
,
to
put
over
some
part
of
it
,
which
the
[
*
](A38031-e40440-b)
*
1
Cor.
11.
6.
Apostle
advised
his
Corinthians
to
make
use
of
in
the
time
of
Religious
Worship
in
the
Publick
Assemblies
.
And
further
,
I
would
Caution
you
,
that
upon
days
of
Fasting
and
Humiliation
you
would
wholly
lay
aside
your
Gaudy
Dress
.
It
is
fitting
at
such
a
time
you
should
lour
your
Top-sails
,
and
strike
your
Flags
.
I
do
not
wish
you
to
turn
them
into
sackcloth
and
ashes
:
that
may
favour
of
the
Old
Testament
Dispensation
too
much
:
but
I
only
wish
you
to
leave
off
your
Superfluous
Ornaments
at
such
a
season
:
and
methinks
there
should
be
no
need
of
urging
this
upon
you
,
seeing
it
is
absurd
for
Mourners
to
put
on
Gay
and
Gorgeous
Apparel
.
In
this
time
of
War
and
Publick
Disturbance
these
are
very
unfitting
and
unsuitable
.
One
would
think
you
intended
to
ridicule
our
Martial
Affairs
with
your
Mock-Head-Pieces
.
Some
of
you
perhaps
may
entertain
these
things
with
a
Smile
,
and
when
you
leave
this
Place
improve
it
into
something
more
;
but
;
let
me
tell
you
,
you
have
little
reason
to
behave
your selves
thus
;
and
you
must
needs
acknowledge
it
your selves
,
when
you
consider
,
that
you
are
oblig'd
to
come
hither
(
on
such
serious
and
important
Occasions
)
to
Humble
your selves
before
God
,
and
consequently
to
behave
your selves
Reverently
and
Modestly
,
and
to
abandon
all
lightness
and
vanity
in
your
Attire
:
yea
,
that
Garb
which
is
lawful
or
tolerable
at
some
other
times
is
not
to
be
allow'd
of
now
.
Again
,
that
Attiring
and
Decking
must
needs
be
prejudicial
to
Religion
which
take
up
too
much
of
your
Time
.
If
you
rightly
understand
what
Christianity
is
,
you
cannot
but
know
that
you
have
a
great
deal
of
Business
upon
your
hands
:
there
is
abundance
of
Work
to
be
dispatch'd
by
you
,
and
you
have
but
a
little
(
some
of
you
especially
but
a
very
little
)
time
to
dispatch
it
in
:
wherefore
Excess
and
Pride
of
Apparel
,
which
are
always
accompanied
with
great
[
*
](A38031-e40620-b)
*
〈◊〉
moliuntur
,
dum
comuntur
,
annus
est
.
Ter.
loss
of
Time
,
and
are
known
to
be
great
wasters
of
your
precious
Hours
,
are
an
unsufferable
impediment
to
Religion
.
I
am
satisfied
,
that
there
is
none
here
of
a
sober
and
stayed
mind
,
but
will
relish
what
I
have
said
,
and
therefore
I
need
not
enlarge
on
this
Particular
.
Moreover
,
there
is
nothing
takes
,
the
mind
off
from
Serious
Thoughts
so
much
as
the
Vanity
of
Attire
.
Those
that
are
addicted
to
this
,
trouble
not
their
heads
with
the
Concerns
of
an
higher
nature
.
The
Great
Work
of
Dressing
is
their
Main
Employment
.
To
be
Gay
,
Modish
and
Trim
,
to
be
Fine
,
Brave
and
Splendid
,
is
that
which
engrosses
all
their
Care
and
Solicitude
:
and
thereby
they
are
rendred
unfit
for
the
Service
of
God
,
and
all
Religious
Exercise
.
They
banish
the
thoughts
of
their
present
Duty
,
and
of
Death
and
Judgment
to
come
,
of
another
World
after
this
.
Thus
you
see
on
what
accounts
the
Habit
which
persons
wear
may
be
a
hindrance
to
Religion
and
Piety
.
And
when
it
is
so
,
we
are
sure
that
it
becomes
Sinful
and
Unlawful
.
Though
it
may
seem
to
adorn
the
body
,
it
is
the
blemish
of
the
Soul
,
and
the
deformity
of
the
whole
man
.
And
now
,
having
more
generally
display'd
the
nature
of
that
Excess
,
which
I
undertook
to
give
you
an
account
of
,
and
having
shew'd
the
Unlawfulness
of
it
,
I
now
desire
you
to
make
some
Reflections
upon
what
I
have
said
.
For
it
is
certain
,
that
we
live
in
an
Age
that
is
egregiously
Criminal
as
to
this
very
thing
.
Most
of
the
Ornamental
part
of
men
and
womens
Apparel
is
at
this
day
unlawful
,
i.
e.
either
as
it
proceeds
from
Vain
Curiosity
and
Affectation
of
Novelty
,
or
as
it
is
a
Badge
of
Pride
and
Vain-glory
,
or
as
it
administers
to
Lust
and
Wantonness
,
or
as
it
exceeds
the
Condition
and
Quality
of
those
that
wear
it
.
As
to
this
last
especially
,
the
Disorder
among
us
is
unsufferable
,
and
utterly
disagreeable
to
the
laws
of
Reason
,
Prudence
and
Religion
.
These
things
I
plainly
and
impartially
set
before
you
:
and
let
me
not
be
accounted
your
Enemy
because
I
tell
you
the
truth
;
and
that
with
great
freedom
and
sincerity
.
And
herein
I
follow
the
example
of
the
Greatest
Lights
in
the
Christian
Church
.
The
two
Chief
Apostles
thought
it
part
of
their
Ministerial
Office
to
rebuke
their
female
Converts
for
the
Immodesty
and
Vanity
of
their
Head-Attire
,
in
my
Text
,
and
in
1
Pet.
3.
3.
And
we
shall
find
that
the
Pious
Fathers
and
Bishops
of
the
Christian
Church
afterwards
esteem'd
it
their
indispensable
duty
to
take
notice
of
the
like
disorder
,
and
to
reprimand
it
with
great
severity
.
[
*
](A38031-e40770-b)
*
Paedagog
.
l.
3.
cap.
2.
&
11.
Clement
of
Alexandria
with
much
ardency
inveighs
against
the
Gaiety
and
Vain
Adorning
used
by
the
women
in
his
time
.
Tertullian
in
two
of
his
Treatises
pursues
the
same
subject
,
in
the
[
*
](A38031-e40820-b)
*
De
habitu
muliebri
.
former
disswading
the
women
from
Rich
and
Gorgeous
Apparel
;
in
the
[
†
](A38031-e40830-b)
†
De
cultu
faeminarum
,
l.
1.
c.
8.
l.
2.
c.
13.
latter
declaming
against
False
Hair
and
Painting
,
and
such
like
wanton
usages
,
which
shew
(
as
he
saith
)
that
[
‖
](A38031-e40840-b)
‖
Displicet
illis
nimirum
Plastica
Dei
:
redarguunt
,
reprehendunt
Artificem
omnium
.
—
Divino
operi
Satan●
ingeni●
superducere
qu●m
scelestum
est
●
they
were
displeas'd
with
God's
Workmanship
,
and
endeavour'd
to
mend
it
,
but
it
was
in
a
very
ill
way
,
for
they
made
use
of
the
Arts
and
Inventions
of
the
Evil
Spirit
.
From
St.
Cyprian's
Discourse
of
the
Discipline
and
Habits
of
Virgins
,
it
appears
,
that
some
of
the
Christian
women
were
very
immodest
and
profuse
in
their
Attire
in
those
days
;
but
that
Holy
Bishop
reprehends
them
with
a
Gravity
and
austerity
,
which
became
his
Sacred
Function
.
[
*
](A38031-e40870-b)
*
Homil
,
4.
in
1
Tim.
Ad
Olymp.
Epist.
2.
St.
Chrysostom
was
a
sharp
Reprover
of
the
extravagant
Garb
and
antick
Dresses
of
that
Sex
.
And
those
Religious
Fathers
,
Basil
the
Great
,
and
St.
Austin
remonstrated
against
the
same
Excess
.
The
like
did
St.
Ierom
,
who
particularly
animadverts
on
the
High
Toppings
of
their
Head-Attire
.
For
it
seems
they
were
then
guilty
of
the
rampant
folly
of
this
Age
:
they
did
(
as
he
words
it
)
Turritum
verticem
struere
,
Build
and
rear
up
their
heads
in
the
shape
of
High
Turrets
and
Pinnacles
.
It
was
the
fashion
to
erect
here
a
stately
Pile
of
Ornaments
:
to
which
,
that
of
[
†
](A38031-e41030-b)
†
Sat.
6.
Iuvenal
refers
,
Tot
adhuc
compagibus
altem
Aedificat
caput
.
—
for
he
speaks
it
of
the
Women
of
those
days
.
These
are
call'd
,
Turrita
capita
,
by
Festus
and
Varro
.
This
Mounting
Head-gear
is
call'd
by
Lucan
,
Turrita
corona
,
because
of
its
Soaring-Altitude
;
and
the
ground
it
is
built
upon
is
stiled
by
him
,
Turrita
frons
.
This
is
the
Daring
Pride
which
reigns
among
our
very
ordinary
Women
at
this
day
.
All
their
Rigging
is
nothing
worth
without
this
wagging
Top-Mast
.
They
think
themselves
highly
advanc'd
by
this
Climbing
Fore-top
:
and
in
defiance
of
our
Saviour's
words
,
endeavour
as
it
were
to
add
a
cubit
to
their
stature
.
With
their
Exalted
Heads
they
do
as
't
were
attempt
a
Superiority
over
Mankind
.
Nay
,
these
Babel-builders
seem
with
their
Lofty
Towers
to
threaten
the
Skies
,
and
even
to
defie
[
*
](A38031-e41160-b)
*
Lib.
2.
Epist.
18
,
viz.
ad
Demet●●adem
.
Et
Epist.
ad
●arcellam
.
Heaven
itself
.
But
we
must
not
suffer
them
to
go
uncontroul'd
,
if
we
will
imitate
the
Religious
Writers
and
Preachers
of
the
first
Christian
Ages
(
some
of
whom
were
Martyrs
and
Confessors
)
yea
,
if
we
will
follow
the
example
of
our
own
Pious
Reformers
in
this
Nation
,
who
with
great
plainness
and
freedom
rebuked
this
Vice
in
their
time
,
as
the
[
*
](A38031-e41170-b)
*
Against
Excess
of
Apparel
.
Homilies
on
this
subject
testifie
,
and
particularly
that
passage
in
one
of
them
,
The
proud
and
haughty
Stomachs
of
the
daughters
of
England
are
so
maintain'd
with
divers
disguised
sorts
of
costly
apparel
,
that
there
is
left
no
difference
between
an
honest
Matron
and
a
common
Strumpet
.
If
this
was
truly
and
honestly
spoken
,
and
commanded
to
be
publish'd
in
those
times
,
surely
it
may
with
as
much
truth
,
honesty
and
faithfulness
be
proclaim'd
in
ours
.
Nay
,
indeed
,
I
do
not
see
how
a
Preacher
can
be
faithful
,
unless
he
discharges
this
part
.
He
must
openly
declare
his
dislike
of
this
Indecent
Garb
,
he
must
give
a
check
to
this
Ranting
and
Gaudy
Attire
.
And
it
would
be
well
for
England
,
if
the
Magistrates
would
give
it
another
check
,
if
the
Civil
(
as
well
as
the
Spiritual
)
Powers
would
shew
their
abhorrence
of
it
.
And
herein
truly
they
would
imitate
the
practise
of
the
Ancientest
Law-givers
and
Wisest
Governours
.
We
are
[
*
](A38031-e41240-b)
*
Suidas
in
vocabulo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
inform'd
,
that
there
were
Officers
appointed
heretofore
at
Athens
,
to
oversee
the
Apparel
of
the
people
,
that
it
might
be
modest
,
grave
and
comely
,
and
where
they
found
a
default
to
punish
the
offenders
:
and
more
especially
,
they
had
a
sort
of
Overseers
who
took
care
of
the
Attire
of
Women
.
There
was
a
Sumptuary
Law
made
by
Numa
Pompilius
,
to
reform
the
Excess
in
Garments
,
which
was
among
the
Old
Romans
.
And
among
these
people
afterwards
it
was
order'd
,
that
all
persons
and
their
qualities
should
be
distinguish'd
by
their
Habits
.
Our
Ancestors
likewise
did
not
forget
to
retrench
the
Vanity
and
Disorder
,
which
they
observ'd
in
Cloathing
:
thus
in
King
Edward
the
Third's
time
an
Act
was
made
,
to
appoint
every
degree
of
persons
the
Vesture
they
should
wear
:
and
Great
and
Eminent
persons
only
were
:
permitted
to
wear
Gold
,
Silver
,
Silk
,
Furs
,
&c.
King
Edward
the
Fourth
corrected
the
extravagancy
of
the
people
,
assigning
a
particular
sort
of
Habit
to
every
rank
and
order
,
yea
,
determining
the
very
fashion
of
their
Shooes
.
And
as
there
were
Laws
and
Statues
of
this
nature
before
the
Reformation
,
so
there
have
been
Homilies
since
publish'd
by
Royal
Authority
against
the
same
Excess
.
And
Queen
Elizabeth
,
who
was
wont
to
be
Gorgeous
and
Splendid
in
her
Dress
her self
,
took
care
in
her
23d
year
to
repress
by
Proclamation
this
growing
Vanity
in
those
of
a
lower
degree
.
It
is
high
time
now
to
undertake
it
again
,
seeing
it
of
so
great
a
Growth
.
And
what
though
herein
we
tread
in
the
Steps
of
the
present
Pope
?
Our
being
Protestants
will
not
excuse
us
from
imitating
him
,
yea
,
it
rather
pushes
us
on
to
do
some
Greater
and
more
Eminent
thing
of
this
sort
,
to
compel
all
persons
to
use
a
modest
and
decent
way
of
Araying
themselves
,
and
more
especially
to
restrain
and
regulate
that
Sumptuousness
of
Habit
,
which
those
of
a
lower
degree
(
and
consequently
the
greatest
numbers
of
persons
)
are
guilty
of
.
For
,
though
it
is
true
,
they
had
notorious
exorbitancies
heretofore
in
this
Nation
,
as
to
the
matter
of
Apparel
,
yet
they
were
not
Vniversal
,
as
they
are
now
.
Those
of
the
middle
and
of
the
inferior
rank
are
the
greatest
Transgressors
at
this
day
:
for
they
are
run
even
into
that
heighth
of
Bravery
,
which
is
allowable
only
in
those
of
the
highest
degree
.
Heretofore
it
was
said
,
[
*
](A38031-e41400-b)
*
Mat.
11.
8.
They
that
wear
soft
Cloathing
(
or
as
it
express'd
in
[
†
](A38031-e41420-b)
†
Luk.
7.
25.
another
Evangelist
)
they
that
are
gorgeously
apparell'd
are
in
Kings
houses
:
but
now
the
Excess
is
such
,
that
they
are
to
be
found
almost
in
every
house
.
It
was
said
of
Tyre
,
[
*
](A38031-e41450-b)
*
Ezek.
Her
merchants
are
Kings
,
but
it
may
as
truly
be
pronounc'd
of
England
,
that
her
Ordinary
men
and
women
are
Kings
and
Queens
,
they
appear
in
the
Garb
of
such
persons
.
Nay
,
the
Apparel
which
heretofore
was
thought
fit
for
Crown'd
Heads
and
Princes
is
now
despis'd
by
the
Vulgar
.
This
is
a
very
deplorable
consideration
,
and
may
justifie
the
most
severe
Reproof
that
can
be
given
of
these
disorders
among
us
.
Wherefore
I
hope
I
shall
not
be
thought
to
be
Rigid
and
Censorious
in
what
I
have
suggested
to
you
.
I
hope
you
will
bear
with
my
Freedom
,
which
is
now
become
so
Seasonable
and
so
Necessary
,
when
we
see
that
the
Inordinacy
,
which
I
have
been
discoursing
of
,
is
come
to
so
great
an
heighth
.
What
then
is
your
proper
duty
in
such
circumstances
?
How
are
you
to
behave
your selves
?
The
Answer
is
obvious
,
viz.
It
is
your
Concern
to
detest
and
avoid
the
Epidemick
Vanity
and
Excess
of
this
Age.
For
though
there
is
a
lawful
and
harmless
use
of
Ornaments
(
as
I
have
before
asserted
and
made
good
)
and
this
is
freely
granted
to
those
who
are
capable
of
it
,
yet
it
is
evident
,
that
the
use
of
them
is
generally
perverted
,
and
they
are
made
by
most
persons
serviceable
(
as
you
have
heard
)
to
Vanity
,
Wantonness
and
Pride
.
As
among
the
Latins
,
the
word
cultus
is
both
worship
and
ornament
,
so
in
our
English
practice
Decking
is
too
much
Prized
and
even
Adored
.
Too
many
,
like
the
Israelites
,
make
a
God
an
Idol
of
their
Ear-rings
;
they
deifie
,
they
idolize
their
Finery
and
Golden
Habiliments
.
Wherefore
seeing
there
is
this
great
Abuse
of
them
,
you
ought
to
be
very
Cautious
how
you
use
them
.
One
of
the
Worthies
of
the
Primitive
Church
hath
well
express'd
himself
thus
,
[
*
](A38031-e41580-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Alex
▪
Paedag.
l.
3.
c.
11.
The
wearing
of
Gold
,
and
the
using
of
Soft
Rayment
are
not
wholly
to
be
laid
aside
:
but
this
we
must
do
,
we
must
bridle
the
Affections
which
are
void
of
Reason
,
lest
they
carry
us
away
to
an
Effeminate
and
Luxurious
way
of
living
.
His
meaning
is
,
we
should
look
to
our
Minds
whilst
we
attire
our
Bodies
:
we
must
moderate
and
suppress
our
inward
desires
and
inclinations
,
whilst
we
cloath
our
outward
man
.
And
then
we
shall
not
affect
curiosity
and
vanity
in
our
Rayment
;
we
shall
not
set
our
hearts
on
any
sort
of
Attire
,
but
we
shall
reckon
it
a
thing
wholly
Indifferent
.
We
shall
learn
in
this
matter
to
deny
our selves
,
and
not
to
make
use
of
all
our
Liberty
,
and
to
go
to
the
Utmost
of
what
we
think
to
be
lawful
.
Endeavour
by
all
means
to
arrive
to
this
,
and
to
be
p●rswaded
,
that
in
the
case
of
Apparel
[
*
](A38031-e41610-b)
*
Feltham's
Resolves
.
Good
is
better
than
the
Best
,
as
One
Phrases
it
,
that
a
moderate
kind
of
Aray
is
to
be
preferr'd
before
that
which
is
Rich
and
Gaudy
.
Remember
that
you
have
solemnly
engaged
to
forsake
the
Vanities
of
this
wicked
world
;
and
you
cannot
but
know
that
Indecent
Attire
,
Superfluity
and
Excess
in
Habit
are
of
that
number
.
Wherefore
if
you
cannot
reach
the
Perfection
,
which
Gregory
Nazianzen
saith
his
Sister
Gorgonia
was
Mistress
of
,
viz.
[
*
](A38031-e41690-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Fun.
Orat.
in
Gorgon
.
to
esteem
a
Plain
Habit
,
and
the
Neglect
of
Ornaments
to
be
your
Beauty
,
yet
know
,
that
Ornaments
must
always
be
used
sparingly
,
and
that
sometimes
(
viz.
when
Publick
Distresses
and
Common
Calamities
are
our
allotment
)
they
must
not
be
used
at
all
.
The
Ladies
of
Carthage
cut
off
their
Hair
,
in
a
great
necessity
,
to
serve
instead
of
Cords
and
such
like
Tackle
,
for
Engines
of
War
.
Yea
,
we
have
Ancienter
and
more
Authentick
Examples
than
this
in
the
Sacred
Records
.
The
Israelites
did
the
like
for
Religion
,
which
these
women
did
for
their
Country
;
for
we
read
,
that
they
offer'd
their
Bracelets
and
Ear-rings
and
Iewels
of
Gold
for
the
use
of
the
Tabernacle
,
Exod.
35.
22.
And
at
another
time
the
women
offer'd
their
Looking-glasses
for
the
same
service
:
they
bestow'd
their
Mirrors
of
polish'd
Brass
,
to
make
a
Laver
for
the
Temple
,
Exod.
38.
8.
As
before
their
Ornaments
serv'd
to
Religion
,
so
now
their
Speculums
,
wherein
they
used
to
behold
their
Finery
,
are
made
use
of
to
the
same
purpose
.
The
sum
is
,
your
Gaiety
must
always
vail
to
your
Devotion
:
you
must
look
upon
that
as
a
mean
and
inconsiderable
thing
in
respect
of
this
:
and
you
must
with
all
care
and
resolution
shun
a
Vanity
which
hath
nothing
at
all
to
commend
it
,
but
is
attended
with
many
and
great
Evils
.
To
this
purpose
,
let
me
offer
these
following
particulars
to
your
consideration
.
1.
This
is
a
Childish
and
Foolish
Vice
,
especially
in
a
Man
,
and
argues
great
Weakness
and
Shallowness
of
judgment
.
For
it
is
here
as
it
is
in
Heraldry
,
those
Scutcheons
and
Coats
of
Armoury
that
have
the
most
Colours
are
generally
the
less
Honourable
.
According
to
the
true
and
impartial
estimate
of
things
,
a
great
Variety
and
Profuseness
of
Ornaments
are
badges
of
Disgrace
and
Dishonour
,
and
they
proclaim
the
Emptiness
and
Vanity
of
those
that
wear
them
and
delight
in
them
.
Such
persons
for
the
most
part
(
for
I
do
not
speak
Universally
,
because
here
and
there
a
Man
of
a
Brave
mind
may
be
incident
to
some
particular
Vanity
)
such
,
I
say
,
are
most
commonly
men
of
little
or
no
worth
:
herein
resembling
Tulips
,
and
some
others
of
the
finest
and
most
beautiful
Flowers
,
which
are
very
useless
and
unprofitable
Vegetables
in
the
life
of
man
.
Wherefore
,
to
prize
our selves
or
others
for
our
Outside
,
for
our
Dress
is
a
sign
of
a
weak
and
light
mind
:
it
is
an
argument
of
a
vulgar
and
common
Spirit
.
Thus
Herod
Agrippa
(
whom
you
read
of
Acts
12.
)
was
call'd
and
esteem'd
as
a
God
by
the
silly
people
for
the
brave
Shining
Suit
which
he
wore
,
saith
[
*
](A38031-e41920-b)
*
Antiqu.
l.
19.
c.
7.
Ioseph
the
Iew.
They
are
the
words
of
a
Judicious
Man
,
[
†
](A38031-e41960-b)
†
Judge
Hale's
Letter
to
one
of
his
Sons
,
The
Vanity
of
loving
fine
Cloaths
and
new
Fashions
,
and
valuing
our selves
by
them
,
is
(
saith
he
)
one
of
the
most
Childish
pieces
of
folly
that
can
be
.
Or
,
if
there
be
any
exception
against
this
Citation
,
as
if
it
were
taken
from
one
who
had
some
inclination
to
the
other
Excess
(
as
I
find
he
is
partly
charg'd
)
then
hear
what
is
said
by
another
,
a
Noble
and
a
Gallant
Person
,
the
Great
and
Learned
Sir
W.
Raleigh
,
whose
testimony
is
unexceptionable
,
because
he
was
conversant
with
Courts
and
Bravery
,
and
bore
a
great
part
of
this
himself
.
Yet
this
is
his
brief
determination
in
the
case
,
[
*
](A38031-e42010-b)
*
Advice
to
his
Son
.
No
man
is
esteemed
for
Gay
Garments
but
by
Fools
and
Women
.
This
may
seem
to
be
somewhat
sharp
and
severe
,
but
you
cannot
disallow
it
,
if
you
remember
,
that
it
was
the
result
of
his
deliberate
and
studied
thoughts
.
He
was
sensible
(
and
the
more
because
of
the
Experiment
he
had
made
himself
)
that
Light
and
Vain
Apparel
doth
most
commonly
shew
the
Soul
to
be
such
,
that
much
Ornament
is
too
frequently
an
indication
that
the
Heart
is
pleas'd
with
Painted
Vanities
,
that
the
person
can
entertain
himself
with
Butter-flies
,
and
that
he
can
fall
in
love
with
the
gaudy
tinctures
of
a
Peacock's
Tail
.
2.
This
is
an
Excess
that
is
Troublesome
,
as
well
as
Foolish
.
A
Good
man
would
find
himself
over-burden'd
under
the
Pomp
of
Apparel
:
he
would
think
himself
clogged
with
the
multiplicity
of
Attire
.
A
modest
and
sober
woman
would
esteem
it
a
very
Irksom
Employment
,
to
bear
about
her
all
the
Ornamental
Implements
of
the
vainer
sort
of
that
Sex
.
She
would
count
it
more
than
Atlas's
work
,
to
sustain
such
a
Weight
.
This
was
the
sense
of
the
Sober
and
Wise
Men
of
old
,
as
we
may
gather
from
what
Clement
of
Alexandria
saith
on
this
occasion
,
[
*
](A38031-e42100-b)
*
Paedagog
.
l.
2.
c.
12.
I
cannot
but
wonder
,
saith
he
,
that
they
are
not
tired
,
whilst
they
carry
such
a
Burden
.
And
Tertullian
hath
words
to
the
same
purpose
concerning
the
[
†
](A38031-e42160-b)
†
Monilium
pondera
,
vestium
taedia
.
〈…〉
.
1.
1.
c.
4.
Hae
sunt
vires
ambitionis
tantarum
usurarum
substantia●
uno
&
muliebri
corpusculo
bajulare
.
De
hab
.
mul.
c.
9.
Ponderous
and
Tedious
Ornaments
of
his
time
,
which
he
stiles
[
‖
](A38031-e42210-b)
‖
De
cultu
faem
.
cap.
9.
Impediments
.
And
it
appears
from
what
Seneca
saith
in
one
of
his
Epistles
,
that
this
was
the
usual
[
*
](A38031-e42250-b)
*
Quae
sine
dubio
talia
divinavit
futura
,
qualia
nunc
sunt
,
qui
primos
appellavit
Impedimenta
.
Epist.
87.
Name
they
had
in
his
days
,
and
that
very
justly
.
Conformably
to
which
it
was
said
of
a
Great
Lady
,
that
[
†
](A38031-e42280-b)
†
Ornata
gemmis
ingentibus
,
ita
ut
ornamentorum
onere
laboraret
.
Trebel
.
Pol.
de
Zenobiâ
.
She
labour'd
under
the
load
of
her
Finery
.
In
short
,
it
is
not
to
be
question'd
,
that
there
are
some
Fashionable
parts
of
Attire
,
which
are
in
themselves
a
Torment
;
and
would
be
really
thought
to
be
so
by
them
that
wear
them
if
they
were
compelled
to
it
.
Then
we
should
hear
them
complain
and
cry
out
against
their
now
applauded
Aray
,
and
it
would
fit
as
uneasily
on
them
as
the
Tunica
molesta
.
3.
This
Extravagance
is
the
nurse
of
Idleness
.
For
it
is
not
a
Working
Habit
which
they
wear
,
but
calculated
only
for
Holidays
and
Festivals
.
Besides
,
their
perpetual
Pranking
and
Decking
themselves
,
and
minding
those
things
which
appertain
to
it
take
up
their
Time
,
and
they
scarce
have
leisure
for
any
serious
business
.
And
further
,
this
Pride
which
they
nourish
will
not
suffer
them
to
bestir
themselves
,
and
set
about
any
laborious
employment
.
We
read
therefore
that
Pride
and
abundance
of
Idleness
met
together
in
Sodom
,
Ezek.
16.
49.
Thus
their
immoderate
love
of
Delicate
Cloathing
is
an
advancer
of
Sloath
and
Laziness
.
4.
It
is
usually
attended
with
Luxury
.
Their
Eating
and
Drinking
are
answerable
to
their
Garments
.
The
Dining-room
and
the
Dressing-Chamber
hold
correspondence
with
one
another
.
It
is
true
,
we
may
observe
that
it
is
not
always
thus
;
there
are
some
Fashion-mongers
who
half
starve
themselves
to
feed
their
Pride
:
they
flaunt
it
in
Cloaths
,
but
are
very
poor
Eaters
,
not
that
they
are
not
willing
to
indulge
their
Palates
,
but
only
because
their
Incomes
will
not
afford
it
.
They
can't
purchase
provision
for
their
backs
and
bellies
both
.
That
they
may
be
lavish
in
their
Garb
,
it
is
necessary
that
they
cut
themselves
short
of
their
Food
,
and
fare
very
meanly
.
But
generally
it
is
otherwise
,
the
Table
bears
Proportion
to
the
Attire
:
the
Feeding
is
as
high
and
sumptuous
as
the
Cloathing
.
Thus
Pride
and
Fulness
of
bread
are
companions
,
Ezek.
16.
49.
And
(
as
it
is
represented
in
the
Parable
)
the
being
cloath'd
in
purple
and
fine
linnen
,
and
faring
deliciously
every
day
go
together
,
Luk.
16.
19.
That
Wanton
Woman
who
wore
the
Richest
Pearls
at
her
ears
,
drank
them
at
last
.
5.
This
Exorbitancy
in
Apparel
is
attended
with
Immodesty
and
Lewdness
.
For
as
Vain
Attire
arises
oftentimes
from
Wantonness
(
according
to
what
was
said
before
)
so
it
begets
it
.
The
natural
Bashfulness
and
Reservedness
of
the
Sex
are
put
off
when
this
is
put
on
.
Blushing
,
the
Loveliest
colour
in
the
world
,
disappears
when
these
Gay
Varieties
shew
themselves
,
Now
they
apparently
endanger
themselves
.
and
hazard
their
chastity
.
Nay
,
they
wilfully
expose
it
,
by
making
their
Habit
the
fuel
of
Temptation
,
and
an
Incentive
to
Lust.
They
generally
trim
themselves
,
that
they
may
be
more
Saleable
.
Dinah
went
out
to
see
the
daughters
of
the
land
,
Gen.
34.
1.
that
is
,
saith
[
*
](A38031-e42530-b)
*
Antiqu.
l.
1.
c.
19.
Iosephus
,
upon
some
great
Festival
day
she
went
to
see
the
Finery
of
the
women
of
that
Country
.
And
I
may
add
,
it
is
as
likely
that
she
went
to
shew
her
Own
:
and
we
read
what
was
the
dismal
Event
of
it
.
She
that
is
extravagantly
Dress'd
doth
thereby
tell
Spectators
what
her
inclinations
are
.
Her
hanging
out
those
Flags
is
a
sign
that
she
is
ready
to
Surrender
.
Or
take
it
in
the
plain
language
of
our
[
*
](A38031-e42560-b)
*
Against
Excess
of
Apparel
.
Homily
,
What
other
thing
dost
thou
by
this
means
but
provoke
others
to
tempt
thee
,
to
deceive
thy
soul
by
the
bait
of
thy
Pomp
and
Pride
?
What
else
dost
thou
but
set
out
thy
Pride
,
and
make
of
the
indecent
apparel
of
thy
body
the
Devil's
Net
,
to
catch
the
souls
of
them
that
behold
thee
?
In
brief
,
a
Woman
by
the
Immoderate
Delicacy
and
Gaudiness
of
her
Habit
shews
,
that
she
is
fitted
for
all
vile
and
lewd
Purposes
.
[
†
](A38031-e42600-b)
†
Iuvenal
.
Sat.
6.
Nil
non
permittit
mulier
sibi
,
turpe
putat
nil
Cum
virides
gemmas
collo
circum
dedit
,
&
cum
Auribus
extensis
magnos
commisit
elenchos
.
6.
Vanity
in
Apparel
is
the
great
bane
of
Iustice
and
Charity
.
There
are
many
that
lay
others
Revenues
on
their
backs
,
and
run
into
Debt
to
cloath
themselves
in
a
gaudy
dress
.
These
men
and
women
wear
not
their
Own
Cloaths
,
as
proud
as
they
are
of
them
:
but
are
fine
and
gay
at
others
charges
,
yea
of
poor
and
mean
Tradesmen
sometimes
,
which
is
is
an
intolerable
piece
of
Injustice
.
It
is
by
their
Profuseness
that
they
put
themselves
out
of
a
capacity
of
satisfying
their
Creditors
,
and
doing
many
other
just
and
honest
acts
which
are
necessary
to
be
done
.
But
their
Expensive
Pride
is
much
more
an
hindrance
to
Relieving
the
poor
:
for
they
can't
afford
to
be
Lavish
on
themselves
and
Liberal
to
the
necessitous
.
And
if
some
of
them
cannot
or
will
not
pay
for
their
Bravery
,
how
can
it
be
expected
,
that
those
who
are
in
Want
should
partake
of
their
Alms
?
If
they
refuse
to
be
Just
,
what
hope
is
there
that
they
will
be
Charitable
?
Here
we
might
lament
how
the
Extravagancy
of
some
persons
Finery
is
a
hindrance
to
their
acts
of
Beneficence
.
What
they
superfluously
and
vainly
lay
out
on
their
Attire
might
serve
to
supply
some
necessitous
people's
Nakedness
.
How
many
a
poor
Orphan
or
Widow
might
be
cloathed
,
how
many
a
poor
Creature
in
the
Hospitals
might
be
reliev'd
,
if
the
superfluous
bravery
of
some
persons
did
not
make
them
uncapable
of
doing
such
a
generous
act
?
In
a
word
,
how
many
good
deeds
of
Charity
and
Hospitality
(
which
are
so
acceptable
to
God
and
man
,
and
for
which
some
amongst
you
are
so
Eminent
and
Renowned
)
I
say
,
how
many
of
these
noble
acts
are
daily
lost
in
this
Great
City
,
upon
this
very
account
,
viz.
because
they
expend
that
on
their
Vain
Decking
which
would
afford
necessary
Covering
for
the
poor
?
But
,
to
proceed
,
〈◊〉
and
lastly
,
Let
me
disswade
you
from
this
Vice
,
by
the
consideration
of
the
Fatal
Consequences
of
it
.
In
the
third
Chapter
of
Isaiah
,
where
the
Superfluous
Attire
of
the
Sex
,
and
those
Ornaments
that
were
abused
by
Pride
and
Wantonness
are
particularly
enumerated
,
there
is
also
added
the
Punishment
which
shall
be
inflicted
on
those
proud
daughters
of
Sion
;
such
a
Punishment
as
answers
to
their
Sin
,
And
it
shall
come
to
pass
that
instead
of
sweet
smell
,
there
shall
be
stink
;
and
instead
of
a
Girdle
,
a
rent
;
and
instead
of
well-set
hair
,
baldness
;
and
instead
of
a
stomacher
,
a
girding
of
sackcloth
;
and
burning
instead
of
beauty
,
V.
24.
And
because
this
Pride
of
Apparel
was
Epidemical
,
it
was
to
be
avenged
by
a
General
Plague
and
De●olation
,
v.
17.
and
afterwards
,
v.
25
,
26.
It
is
observable
,
that
Ierusalem's
approaching
Misery
was
set
forth
by
a
Girdle
hid
in
the
ground
and
marred
,
Ier.
13.
6
,
7.
which
fore-signified
the
decay
of
their
Finery
(
for
the
Girdle
was
a
Signal
part
of
it
,
and
therefore
you
find
it
mention'd
in
the
fore-nam'd
Chapter
of
Isaiah
,
where
the
whole
Wardrobe
of
the
Sex
is
reckon'd
up
:
)
I
say
it
fore-signified
the
utter
decay
of
their
Affected
and
Vain
Bravery
,
viz.
by
the
Captivity
which
was
drawing
near
.
Among
the
Judgments
denounc'd
against
Iudah
,
in
Zeph.
1.
this
is
one
,
that
God
will
punish
all
such
as
are
cloathed
with
strange
apparel
,
v.
8.
He
will
severely
animadvert
on
those
vain
persons
,
who
out
of
their
greedy
desire
of
new
modes
of
Attire
,
seek
after
those
that
are
brought
:
from
foreign
Countries
.
And
we
find
it
not
only
thus
in
general
,
but
there
are
Particular
Judgments
inflicted
on
individual
persons
for
this
Sin
which
I
have
been
disswading
you
from
.
Immediately
before
the
mentioning
of
the
singular
vengeance
of
God
upon
Iezebel
,
viz.
how
Iehu's
horses
trod
her
under
foot
,
and
how
the
dogs
devour'd
her
carkase
,
it
is
taken
notice
of
,
that
she
painted
her
face
,
and
tired
her
head
,
2
Kings
9.
30.
i.e.
she
was
addicted
to
that
Vain
Excess
which
I
have
been
reproving
,
and
you
hear
what
was
the
End
of
her
,
you
read
what
was
the
recompence
of
her
Pride
as
well
as
of
her
other
notorious
enormities
.
In
the
New
Testament
we
have
Herod
a
remarkable
Example
of
God's
Judgment
in
the
like
kind
.
He
was
proud
of
his
Bright
Apparel
and
his
Gay
Oration
,
both
which
caus'd
him
to
be
ador'd
by
the
Vulgar
who
saw
and
heard
him
:
and
for
this
his
prophane
Insolence
he
was
struck
by
an
Angel
from
heaven
,
and
died
miserably
.
Though
there
are
no
Instances
of
this
sort
in
these
our
days
(
we
being
under
another
Oeconomy
of
Divine
Providence
)
yet
still
the
Justice
of
God
is
the
same
;
and
though
it
be
not
visibly
and
presently
executed
on
the
Sons
and
Daughters
of
Pride
,
yet
it
is
always
due
to
them
,
and
it
now
conveys
a
real
Curse
along
with
it
,
and
shall
be
consummated
in
Eternal
Vengeance
.
Their
Immodest
Habit
,
with
all
the
Vices
that
are
retainers
to
it
(
of
which
I
have
particularly
spoken
)
will
procure
them
a
very
severe
Punishment
.
They
,
like
the
Beasts
of
old
crowned
with
Garlands
,
are
gay
and
trim
,
but
it
is
in
order
to
their
being
Sacrificed
.
They
are
Aray'd
and
Bedeck'd
,
that
they
may
fall
a
Splendid
Victim
to
the
Divine
Justice
.
I
request
you
to
ponder
this
in
your
thoughts
,
that
you
may
not
be
convinc'd
of
the
Truth
of
it
by
an
Experiment
in
your selves
.
Whatever
apprehensions
you
have
had
of
this
matter
heretofore
,
I
wish
you
may
for
the
future
conceive
aright
of
it
.
And
this
you
cannot
do
,
unless
you
be
really
perswaded
of
the
intrinsick
Evil
of
the
thing
,
and
likewise
of
the
Certainty
of
that
Judgment
which
will
follow
it
.
It
is
a
commonly
receiv'd
notion
among
the
generality
of
persons
,
that
the
Variety
of
Fashions
,
and
the
Excess
of
Vain
Apparel
,
which
are
now
so
usual
in
this
Nation
,
contribute
much
toward
the
advantage
and
welfare
of
it
:
For
hereby
,
say
they
,
the
poor
are
set
on
work
,
many
families
are
maintain'd
,
thousands
daily
get
their
livelihood
,
and
consequently
this
Vanity
of
Attire
is
for
the
good
of
the
Common-wealth
.
If
this
be
good
Arguing
,
then
it
is
equally
for
the
Publick
Good
to
be
Drunk
,
and
to
be
arrant
Gluttons
,
and
to
indulge
all
manner
of
Debauchery
:
For
hereby
the
Wine-Merchants
and
Vintners
,
all
that
sell
or
dress
the
choicest
Vineyards
are
enrich'd
,
and
under
these
a
great
many
poor
and
indigent
Folks
are
maintain'd
and
provided
for
:
and
therefore
we
may
conclude
,
that
Intemperance
and
Sottishness
are
Publick
Benefits
to
the
World
,
as
well
as
the
Inordinacy
of
Apparel
.
But
how
can
we
with
any
Reason
defend
this
latter
,
when
it
hath
been
proved
(
and
all
that
have
their
Eyes
open
cannot
but
see
it
)
that
this
Excess
brings
with
it
Idleness
,
Luxury
,
Lewdness
,
and
is
an
Enemy
to
Justice
and
Charity
(
the
two
great
Props
of
a
Nation
)
and
therefore
must
needs
be
disadvantageous
to
the
Commonwealth
?
Hence
it
will
follow
(
notwithstanding
these
Mens
false
Reasonings
)
that
this
Pride
of
Apparel
is
the
nurse
of
Poverty
.
And
there
are
abundant
Instances
to
prove
this
.
Too
rich
and
gorgeous
an
Habit
hath
brought
many
a
one
to
a
Mourning
Dress
.
Their
Costly
Aray
hath
reduced
them
to
Rags
,
to
want
and
penury
.
And
let
me
tell
you
,
this
will
be
the
Publick
Fate
,
if
you
do
not
speedily
prevent
it
.
Our
Expensive
Vanity
in
Attire
,
with
the
Pride
and
Wantonness
and
other
disorders
,
which
are
its
constant
retinue
,
will
be
our
Ruine
.
This
may
seem
to
be
an
Harsh
way
of
treating
you
from
the
Pulpit
:
but
I
assure
you
,
it
is
such
as
your
Condition
calls
for
,
and
therefore
think
not
these
Reproofs
and
Menaces
to
be
unseasonable
.
Though
I
must
needs
say
,
I
had
not
dealt
thus
with
you
,
but
that
I
saw
no
other
person
would
undertake
this
work
.
Or
,
if
any
hath
attempted
it
,
it
is
evident
that
their
Undertaking
hath
proved
successless
.
Wherefore
it
was
requisite
to
urge
this
matter
afresh
,
and
freely
to
set
before
you
your
Fault
and
your
Danger
,
that
you
may
seriously
reform
the
one
,
and
happily
avoid
the
other
.
This
is
the
grand
design
of
my
present
Enterprize
,
and
I
hope
it
will
not
be
altogether
void
of
success
.
To
which
end
I
will
conclude
with
an
Exhortatory
Address
to
those
who
are
most
concern'd
in
this
Discourse
,
because
they
are
generally
the
most
Criminal
.
Let
it
be
your
chief
study
to
deck
your selves
with
those
Ornaments
that
embelish
the
Soul
,
and
adorn
the
Life
and
Conversation
.
Put
ye
on
the
Lord
Iesus
Christ
,
as
the
Apostle
is
pleas'd
to
express
it
,
Rom.
13.
14.
Put
on
bowels
of
mercies
,
kindness
,
humbleness
of
mind
,
meekness
,
long-susering
:
and
above
all
these
put
on
charity
,
which
is
the
bond
of
perfectness
,
which
is
as
it
were
the
rich
gridle
that
ties
all
your
spiritual
Attire
together
.
Col.
3.
12.
More
especially
,
be
exhorted
in
the
same
Apostle's
Words
,
to
adorn
your selves
with
shamefacedness
and
sobriety
;
and
in
the
language
of
another
Apostle
,
Let
your
adorning
be
the
hidden
man
of
the
heart
,
in
that
which
is
not
corruptible
,
even
the
ornament
of
a
meek
and
quiet
spirit
,
1
Pet.
3.
3
,
4.
Which
Words
(
as
I
told
you
before
)
do
not
exclude
all
Ornaments
of
the
Body
.
If
they
exceed
not
Christian
Modesty
and
Gravity
,
and
offend
not
against
the
other
Rules
before
laid
down
;
and
(
in
a
word
)
if
they
are
not
unbecoming
women
professing
godliness
(
as
the
Apostle
speaks
,
1
Tim.
2.
10.
)
you
may
lawfully
use
them
.
But
then
you
must
be
sure
that
you
do
not
by
means
of
these
,
or
in
the
use
of
them
forget
and
neglect
the
Inward
and
Spiritual
Adorning
.
Nay
,
you
must
be
Chiefly
concern'd
for
this
latter
:
for
this
is
the
sole
Ornament
of
the
Spouse
of
Christ
,
who
gave
himself
for
his
Church
,
that
he
might
sancti●ie
and
cleanse
it
with
the
washing
of
water
by
the
word
,
that
he
might
present
it
to
himself
a
Glorious
Church
,
not
having
spot
or
wrinkle
,
or
any
such
thing
;
but
that
it
should
be
holy
and
without
blemish
,
Eph.
5.
25.
&c.
This
is
the
Beauty
and
Finery
which
you
are
to
be
solicitons
about
:
and
let
the
Care
which
others
take
in
beautifying
and
garnishing
the
Bodies
remind
you
of
a
much
Greater
Concernedness
,
which
you
ought
to
shew
for
your
Immortal
Spirits
.
It
was
a
Specimen
of
a
great
Devotion
and
Religion
in
that
Good
Father
,
who
one
time
observing
a
Harlot
,
and
minding
how
curiously
she
had
trick'd
up
her self
,
and
how
elaborately
she
had
made
her self
fine
,
stept
aside
and
retired
into
his
own
breast
,
and
there
sharply
chid
himself
,
because
he
had
never
taken
half
so
much
care
in
adorning
his
Soul
,
for
the
entertaining
of
the
Holy
Iesus
,
as
that
vile
Curtezan
had
done
in
trimming
of
her
body
for
the
pleasing
of
her
lewd
guests
.
Thus
we
may
make
the
Vanity
and
and
Sinfulness
of
others
administer
to
our
Pious
Thoughts
and
Reflections
.
Let
him
who
beholds
the
utmost
gallantry
and
splendor
of
the
most
Polished
Creature
,
presently
turn
his
eyes
inward
,
and
look
upon
his
Naked
Soul
,
and
blush
at
his
neglect
of
it
.
How
nice
and
exact
are
Vain
persons
in
accoutring
and
furbishing
themselves
?
And
that
their
Bodies
may
not
be
disproportionable
to
their
Apparel
,
what
cost
are
they
at
to
repair
and
beautifie
those
houses
of
clay
?
What
little
Arts
and
Methods
do
they
use
to
set
off
themselves
?
They
are
not
ashamed
to
borrow
the
Beauty
which
they
boast
of
from
a
Drug
or
a
Dark
Spot
.
Some
of
them
are
at
the
trouble
every
day
of
putting
on
a
New
Complexion
.
But
be
not
you
of
the
number
of
these
Gaudy
Fools
:
let
your
principal
design
be
to
beautifie
your
Minds
,
in
adorning
of
which
you
cannot
spend
too
much
time
,
or
take
too
much
pains
.
To
this
purpose
,
think
seriously
of
the
Excellency
and
Worth
of
your
Souls
,
remember
that
this
is
your
Better
Part
,
and
therefore
you
ought
to
be
solicitous
above
all
things
to
have
this
adorn'd
with
Divine
Vertues
and
Graces
.
And
consider
likewise
,
that
these
are
the
only
True
and
Valuable
Ornaments
,
these
alone
deserve
that
Name
,
because
they
have
an
intrinsick
worth
in
themselves
,
and
convey
an
inward
and
substantial
Excellency
to
those
that
have
them
:
and
(
which
is
the
highest
commendation
of
them
)
they
[
*
](A38031-e43110-b)
*
1
Pe●
.
3.
4.
are
in
the
sight
of
God
of
great
price
,
as
the
Apostle
informs
us
.
These
Rich
Jewels
and
Diamonds
carry
a
commanding
Lustre
and
Splendor
along
with
them
,
and
even
sparkle
in
the
●yes
of
Heaven
.
These
therefore
must
be
esteem'd
by
you
as
the
True
Christian
〈◊〉
,
as
the
Genuine
Bravery
,
which
outshines
,
and
at
the
same
time
darkens
and
sullies
all
the
most
exquisite
Embelishments
of
Art
.
And
therefore
these
are
to
be
infinitely
preferr'd
in
your
wishes
,
desires
and
affections
before
them
.
Lastly
,
These
will
fit
you
for
those
Shining
Robes
of
Glory
,
those
Garments
of
Light
and
Everlasting
Happiness
,
which
you
shall
be
cloathed
with
in
the
highest
Heavens
.
Christianity
Mysterious
.
A
Sermon
,
shewing
the
true
Meaning
and
Acception
of
the
Word
Mystery
in
Scripture
:
And
why
the
Christian
Religion
is
call'd
a
Mystery
.
Occasioned
by
some
late
Socinian
Writings
,
which
explode
all
Christian
Mysteries
.
1
TIM.
III.
16.
And
without
controversie
great
is
the
Mystery
of
Godliness
.
THAT
there
are
Fathomless
Depths
in
the
Gospel
which
none
can
arrive
to
the
full
knowledge
of
,
that
there
Profound
Abysses
in
the
Christian
Religion
which
utterly
surpass
our
conceptions
,
and
are
above
the
comprehension
of
all
Humane
Reason
,
be
it
never
so
exalted
,
is
a
Truth
as
bright
and
manifest
,
as
perspicuous
and
illustrious
as
the
Writings
of
the
New
Testament
can
possibly
make
it
.
Here
the
kingdom
of
heaven
is
compared
to
an
hidden
treasure
,
Mat.
13.
44.
Here
we
read
of
hidden
wisdom
,
1
Cor.
2.
7.
of
the
wisdom
of
God
in
a
Mystery
,
in
the
same
Verse
,
of
the
deep
things
of
God
,
v.
10.
of
things
hard
to
be
understood
,
2
Pet.
3.
16.
of
things
which
have
not
enter'd
into
the
heart
of
man
,
1
Cor.
2.
9.
Finally
,
if
a
Mystery
be
a
Religious
Secret
(
as
will
appear
afterwards
)
then
there
are
many
Mystical
things
in
the
Gospel
,
and
Christianity
it self
is
a
Mystery
,
and
a
Great
one
,
as
the
Apostle
here
assures
us
.
The
Reasons
of
which
Denomination
,
if
we
particularly
enquire
into
,
I
conceive
this
Account
may
be
given
of
it
.
It
is
stiled
so
upon
this
double
ground
,
1.
In
way
of
Comparison
.
2.
On
a
Positive
and
Absolute
consideration
.
As
to
the
former
,
I
will
prove
that
the
Christian
Religion
is
a
Mystery
,
as
it
may
be
compared
with
,
or
distinguish'd
from
Other
Mysteries
,
viz.
Iewish
,
Pagan
,
Heretical
,
or
Antichristian
.
First
,
It
is
stiled
a
Mystery
in
opposition
to
the
Iewish
Rites
and
Observances
,
which
it
is
well
known
were
Mystical
and
Obscure
.
The
Holy
of
Holies
it self
was
dark
,
and
receiv'd
no
Light
at
all
into
it
.
The
Ark
was
viel'd
from
the
eyes
of
the
people
.
All
the
Mosaick
Ceremonies
were
Mysterious
in
that
they
signified
something
else
;
they
pointed
at
some
Greater
and
Hidden
thing
.
Wherefore
it
is
no
improbable
and
groundless
thought
that
our
Apostle
,
who
in
his
Epistle
to
the
Hebrews
,
so
often
compares
Christianity
with
,
and
opposes
it
to
the
Iudaick
Rites
,
hath
an
eye
to
them
here
,
and
denominates
Christianity
from
them
,
telling
us
,
that
it
is
a
Mystery
,
not
such
as
was
under
the
Mosaick
Pedagogy
,
but
a
Mystery
of
a
peculiar
and
a
higher
nature
.
Besides
,
there
were
Other
sorts
of
Mysteries
among
the
Iews
;
thus
,
though
the
Cabala
was
afterwards
made
up
into
a
Body
,
which
is
now
the
Talmudick
System
,
yet
even
in
St.
Paul's
days
,
and
long
before
,
the
Dark
and
Intricate
Conceits
,
the
Mysterious
Criticisms
about
Words
and
Letters
contain'd
in
it
,
and
constantly
transmitted
by
Tradition
,
were
much
in
vogue
.
So
the
Gematrian
Art
,
whereby
they
pretended
to
shew
the
Numbers
and
Years
included
in
certain
words
in
Scripture
,
was
in
use
among
the
Iewish
Rabbies
betimes
.
And
further
,
it
is
not
to
be
doubted
,
that
the
Hebrew
Doctors
began
before
the
Apostle's
time
to
turn
the
Old
Testament
into
Allegories
,
and
to
offer
Mystical
Interpretations
of
the
Bible
,
excluding
the
Literal
one
,
or
much
to
the
prejudice
of
it
.
To
all
these
perhaps
the
Apostle
might
allude
,
when
he
pronounces
Christianity
to
be
a
Mystery
,
such
a
one
as
consists
not
of
Curiosities
and
Niceties
,
much
less
of
Misrepresentations
of
Scripture
,
but
is
in
it self
both
Weighty
and
True
.
Secondly
,
It
is
a
Mystery
in
opposition
to
,
and
defiance
of
the
Healthen
Prophane
S●perstitions
,
which
likewise
were
Obscure
,
Abstruse
and
Intricate
.
The
Pagans
in
imitation
of
the
Iews
(
for
they
aped
them
in
many
things
)
built
their
Temples
,
but
especially
one
part
of
them
,
Dark
:
they
had
Sphinxes
and
Puzzling
Pourtraitures
belonging
to
them
.
They
hid
many
of
their
Rites
and
Usages
from
the
people
,
lest
they
should
be
prophan'd
(
as
they
thought
)
by
being
exposed
.
Several
of
the
Roman
Observances
,
which
related
to
Religion
,
were
known
to
the
Priests
only
,
and
were
forbid
to
be
discover'd
,
unless
upon
some
extraordinary
occasion
,
to
any
others
.
The
Gentile
Worshippers
generally
delighted
in
Groves
and
Dark
Recesses
:
and
indeed
some
of
their
Superstitious
,
Ceremonies
were
so
lewd
and
seandalous
,
that
they
on
that
account
forbore
to
make
them
common
,
and
to
bring
them
to
the
light
.
These
therefore
are
justly
call'd
,
[
*
](A38031-e43860-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Greg.
Naz.
Orat.
39.
Meretricious
Mysteries
by
one
of
the
Fathers
,
and
by
another
,
[
†
](A38031-e43900-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theod.
Qu.
28.
in
Deut.
the
Mysteries
of
Daemons
,
and
by
the
former
of
these
Writers
,
[
‖
](A38031-e43930-b)
‖
Ibid.
the
Dark
Inventions
of
Daemons
.
Concerning
the
Druid's
Caesar
informs
us
,
that
they
thought
it
was
absolutely
unlawful
to
commit
to
[
*
](A38031-e43960-b)
*
〈◊〉
sa●
esse
existimant
ea
quae
de
sacris
docent
,
literis
m●n●●●
De
●ello
Gall.
1.
6.
writing
,
or
any
ways
to
divulge
to
the
Prophane
their
Mysterious
doctrines
.
Those
that
were
initiated
into
the
Pagan
Secrets
,
were
obliged
by
a
solemn
Oath
not
to
discover
them
.
Therefore
Herodotus
professes
,
that
[
†
](A38031-e43990-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Lib.
2.
he
was
not
free
to
tell
the
Egyptian
Mysteries
,
relating
to
their
Gods
,
which
had
been
communicated
to
him
by
some
of
their
Priests
,
on
condition
that
he
should
not
reveal
them
to
the
Vulgar
.
It
is
not
unlikely
,
that
our
Apostle
,
who
in
so
many
places
alludes
to
Heathen
Customs
and
Usages
(
as
the
Races
among
the
Grecian
Youth
,
their
Wrestling
and
Fen●ing
,
and
other
Olympick
Exercises
)
hath
reference
here
to
the
Celebrated
Mysteries
among
the
Pagan
Nations
.
And
it
is
observable
that
some
of
these
were
wont
to
be
signally
stiled
by
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Great
Mysteries
.
The
Solemnities
of
the
Syrian
Goddess
are
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
[
*
](A38031-e44140-b)
*
De
Deâ
Syriâ
.
Lucian
:
and
so
other
Feasts
among
them
were
eminently
call'd
[
†
](A38031-e44160-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Th●●yd
.
lib.
2.
Pausan.
Bae●ti●
.
the
Great
ones
,
and
others
the
Lesser
.
Which
induced
a
very
[
‖
](A38031-e44200-b)
‖
〈…〉
.
Learned
Critick
to
think
,
that
here
is
in
the
Text
an
allusion
to
those
Gentile
Mysteries
.
And
so
it
is
,
as
if
the
Apostle
had
said
,
There
were
Solemn
Rites
and
Observances
among
the
Pagans
,
which
(
as
some
of
you
know
)
were
wont
to
be
call'd
Great
;
but
let
me
tell
you
,
the
Mystery
of
Christianity
far
surpasses
them
all
,
and
therefore
deservedly
challenges
that
Title
.
And
further
,
the
very
Morality
of
the
Pagans
was
wrapt
up
in
Mysteries
.
The
Ancient
Druids
and
Gymnosophists
used
this
way
of
Teaching
.
And
't
is
well
known
,
that
the
Egyptians
delighted
to
express
their
conceptions
in
Hieroglyphicks
.
The
Greeks
more
especially
affected
to
muffle
up
their
Ethicks
in
Fables
,
Allegories
,
and
Emblems
.
Particularly
Pythagoras
and
his
followers
were
much
pleas'd
with
Numbers
and
Symbols
.
And
in
a
word
,
all
the
Ancient
way
of
Moralizing
was
by
Symbolical
Representations
,
Parables
and
Mysteries
.
But
the
Apostle
lets
us
know
,
that
these
Abstruse
modes
of
Instruction
are
seldom
used
under
the
Gospel
,
that
Christianity
is
a
Mystery
of
another
kind
and
way
.
Thirdly
,
This
is
call'd
so
in
opposition
to
some
of
the
fond
Inventions
of
Hereticks
and
Seducers
in
the
Church
.
Thus
Simon
the
Sorcerer
,
the
Ringleader
of
that
Order
,
had
his
particular
Mysteries
,
which
he
had
the
confidence
to
call
in
a
Canting
way
,
[
*
](A38031-e44520-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lib.
1.
Tom.
2.
the
Mysteries
of
Life
,
and
of
most
perfect
knowledge
,
as
Epiphanius
relates
.
Who
also
tells
us
,
[
†
](A38031-e44560-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ibid.
That
he
invented
New
Names
and
Titles
of
things
,
which
were
dark
and
obscure
,
and
yet
none
could
be
saved
,
unless
they
learn'd
these
new-coyn'd
Mysteries
.
So
the
followers
of
Basilides
and
Carpocrates
,
and
other
Hereticks
of
the
First
Times
pretended
to
a
profound
and
abstruse
sort
of
knowledge
,
and
such
as
the
Vulgar
were
strangers
to
:
and
they
gave
themselves
the
Title
of
Gnosticks
,
from
their
insight
into
these
High
and
Mysterious
matters
.
They
bragg'd
(
as
the
forenam'd
Author
saith
)
that
they
aspired
to
that
which
was
[
‖
](A38031-e44630-b)
‖
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
more
sublime
,
and
more
worthy
of
being
known
,
than
what
other
Men
aim'd
at
.
The
Aeones
of
the
Valentinians
,
and
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
they
express'd
in
strange
and
barbarous
appellations
,
were
cried
up
as
[
*
](A38031-e44680-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Irenaeus
adv.
Haeres
.
lib.
I.
Great
and
Wonderful
,
and
Vnutterable
Mysteries
,
and
such
[
†
](A38031-e44720-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Epiph●●
.
adv.
Haeres
.
lib.
I.
Tom.
2.
Sublimities
as
are
not
to
be
perceiv'd
by
sight
or
express'd
by
words
.
The
Mysteries
of
the
Ophitae
are
particularly
mention'd
and
related
by
[
‖
](A38031-e44760-b)
‖
Lib.
1.
Tom.
3.
Epiphanius
.
The
[
†
](A38031-e44780-b)
†
〈◊〉
.
lib.
●
.
Tom.
1.
Sabellians
pretended
to
some
Secret
Doctrines
which
their
party
had
receiv'd
concerning
the
Nature
and
Person
of
Christ
.
[
†
](A38031-e44810-b)
†
lbid
.
Manes
and
his
followers
the
Manicheans
boasted
of
their
peculiar
Mysteries
.
And
it
was
the
constant
genius
and
humour
of
several
others
of
the
succeeding
Hereticks
to
amuse
men
with
Vain
and
Strange
Terms
,
to
darken
the
notion
of
things
,
to
render
the
doctrines
of
Christianity
obscure
,
to
cast
a
Mist
before
mens
eyes
,
by
making
use
of
a
wild
,
uncouth
and
unintelligible
Iargon
.
Several
of
them
affected
Mysteries
in
Letters
,
Names
,
and
Numbers
,
and
thereby
studied
to
confound
mens
minds
with
Perplexed
and
Abstruse
Notions
.
They
pretended
to
,
and
boasted
of
particular
Choice
Secrets
,
which
were
appropriated
to
themselves
,
and
hid
from
all
others
,
for
they
were
to
be
communicated
only
to
the
Wise
and
the
Coelestial
(
as
they
call'd
them
,
)
but
those
that
were
Animal
and
Carnal
were
not
able
to
penetrate
into
them
.
In
contra-distinction
to
these
,
the
Apostle
,
who
foresaw
these
Mysterious
Cheats
and
Impostures
in
the
Church
,
and
who
in
1
Tim.
6.
4.
and
in
other
places
of
his
Epistles
plainly
foretold
them
,
is
pleas'd
to
call
the
Christian
doctrines
a
Mystery
,
to
signifie
that
they
are
such
of
a
singular
kind
and
nature
.
In
the
last
place
,
Christianity
in
its
Purity
and
Simplicity
is
most
justly
stiled
a
Mystery
,
in
opposition
to
that
which
is
called
by
the
same
Holy
Pen-man
,
the
Mystery
of
Iniquity
,
2
Thess.
2.
7.
Conformably
to
which
stile
we
read
of
Mystery
,
Babylon
the
Great
,
Rev.
17.
5.
by
which
questionless
is
meant
the
Church
of
Rome
,
or
the
Corrupt
and
Idolatrous
part
of
it
at
least
.
Yea
,
we
are
inform'd
,
that
this
very
word
MYSTERY
is
found
inlay'd
in
plain
and
legible
Characters
within
the
Roman
Pontif's
Triple
Crown
.
Indeed
the
Main
of
the
Roman
Religion
is
Mystery
and
Disguise
.
They
pretend
one
thing
,
and
really
are
another
.
They
seem
to
have
cast
off
Pagan
Idolatry
,
but
yet
they
too
apparently
symbolize
with
it
in
a
great
part
of
their
Worship
.
Heretofore
they
paid
Adoration
to
Venus
,
and
now
to
the
Virgin
Mary
:
of
old
they
pray'd
to
False
Gods
,
and
now
to
Saints
and
Angels
;
before
they
fell
down
to
an
Idol
,
and
now
to
the
Cross.
Thus
they
have
given
the
Idolatry
of
Old
Heathen
Rome
a
little
finer
Turn
:
otherwise
it
is
the
same
that
it
was
.
They
boast
of
their
Miracles
,
but
they
are
not
other
than
[
*
](A38031-e45160-b)
*
2
Thess.
2.
9.
Lying
wonders
,
a
sort
of
Religious
Legerdemain
or
Juggling
.
They
at
some
times
pretend
to
greater
Strictness
,
Mortification
and
Austerity
than
others
,
but
none
are
generally
more
Loose
and
Licentious
.
Thus
there
is
a
False
and
Counterfeit
Shew
of
things
in
the
Papal
Constitution
,
there
is
an
horrid
Mystery
of
Iniquity
,
call'd
,
The
Mystery
of
the
Woman
and
of
the
Beast
,
Rev.
5.
7.
In
contra-distinction
,
to
which
the
Apostle
,
who
by
a
Prophetick
spirit
foresaw
what
would
come
to
pass
,
gives
the
name
of
Mystery
to
the
True
Primitive
Christianity
,
this
being
indeed
such
,
but
of
quite
another
nature
than
the
Superstitious
and
Corrupt
Religion
of
the
Roman
Church
.
But
I
am
to
give
a
farther
and
more
positive
account
of
this
matter
;
wherein
I
will
clearly
and
distinctly
assign
the
true
acception
and
meaning
of
the
word
Mystery
in
the
Writings
of
the
New
Testament
,
which
hath
of
late
been
very
much
mistaken
and
grosly
perverted
,
meerly
to
maintain
an
Opinion
,
which
some
persons
think
serviceable
to
the
Cause
they
have
espoused
.
Christianity
is
entitul'd
,
a
Mystery
,
not
only
Comparatively
,
or
in
a
way
of
Opposition
to
other
things
(
as
I
have
shew'd
already
)
but
Absolutely
and
Positively
,
because
it
is
really
so
in
it self
.
Take
this
in
these
two
Particulars
;
it
is
call'd
a
Mystery
by
the
Apostle
,
because
,
1.
It
was
so
.
2.
Because
it
is
so
now
.
First
,
I
say
,
it
is
justly
stiled
a
Mystery
in
regard
of
what
it
was
heretofore
.
The
doctrine
of
Christianity
was
hid
,
and
shut
up
a
long
time
:
and
to
this
the
following
Texts
refer
,
and
therefore
ought
to
be
applied
.
Christianity
is
said
to
be
a
Mystery
which
was
kept
secret
since
the
world
began
,
Rom.
16.
25.
for
it
is
evident
,
that
by
Mystery
here
is
not
only
meant
the
Calling
of
the
Gentiles
(
as
some
imagine
)
which
indeed
was
Mysterious
,
and
kept
secret
till
Christ's
Coming
,
but
the
way
of
the
Salvation
of
men
,
in
general
,
by
Christ
Iesus
,
which
is
the
grand
thing
contain'd
in
the
Gospel
.
That
this
is
here
to
be
understood
may
be
gather'd
from
the
preceding
words
of
the
Apostle
,
my
Gospel
and
the
preaching
of
Iesus
Christ
,
which
are
synonymous
with
the
Mystery
;
and
from
the
subsequent
words
,
made
known
to
all
nations
for
the
obedience
of
faith
,
where
the
great
end
or
design
of
Christianity
is
express'd
,
viz.
that
men
may
be
brought
to
yield
obedience
to
the
divine
Commandments
by
believing
the
Gospel
,
for
in
this
very
form
of
words
the
Apostle
had
before
in
this
Epistle
told
them
what
was
the
design
of
his
Apostleship
,
and
of
his
preaching
the
Gospel
,
it
was
for
obedience
to
the
faith
among
all
nations
,
Rom.
1.
5.
This
Faith
and
this
Preaching
of
it
,
saith
he
,
were
a
Mystery
heretofore
;
in
all
those
past
perpetual
ages
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
we
render
since
the
world
began
)
men
had
but
a
very
dark
Notion
of
these
things
:
in
all
those
preceding
Dispensations
they
were
scarcely
thought
of
,
for
though
it
is
true
,
there
were
constantly
,
through
all
the
several
Models
and
Administrations
of
Religion
some
Intimations
of
this
,
and
Tendencies
,
as
it
were
towards
it
,
yet
the
notices
that
could
be
gather'd
thence
were
but
mean
and
obscure
,
and
they
were
at
the
best
but
faint
glimmerings
of
that
Glorious
Light
,
which
was
afterwards
to
break
forth
.
Of
this
the
Apostle
speaks
again
,
Eph.
3.
3
,
4
,
5.
where
the
Gospel
is
call'd
,
the
Mystery
,
and
the
Mystery
of
Christ
,
which
in
other
ages
was
not
made
known
unto
the
sons
of
men
.
And
in
ver.
9.
he
calls
it
,
the
Mystery
which
from
the
beginning
of
the
world
had
been
hid
in
God
.
For
though
the
word
Mystery
in
this
place
also
hath
a
more
particular
and
special
respect
to
that
fore-nam'd
Secret
of
the
Conversion
of
the
Gentiles
(
as
appears
from
the
3
,
4
,
5
and
6
Verses
of
this
Chapter
)
yet
it
is
not
wholly
restrained
to
this
,
but
comprehends
in
it
the
whole
Gospel-Dispensation
,
the
Doctrine
of
Salvation
and
Redemption
by
Jesus
Christ
,
which
he
calls
preaching
the
unsearchable
riches
of
Christ
,
v.
8.
And
then
immediately
in
the
next
verse
he
calls
it
a
Mystery
,
a
hidden
,
secret
,
unsearchable
Mystery
;
that
is
,
it
was
so
with
respect
to
the
former
Times
,
it
had
been
hid
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
ages
(
as
't
is
in
the
Greek
)
and
that
in
God
,
namely
according
to
his
Eternal
Decree
and
Purpose
.
But
because
the
Apostle
applies
it
to
the
wonderful
Converting
and
Reclaiming
of
the
Pagan
world
,
therefore
some
hence
conclude
,
that
it
is
not
meant
of
the
doctrine
of
the
Gospel
and
of
Christianity
it self
.
But
they
are
mean
Arguers
that
talk
thus
,
and
they
discover
themselves
to
be
no
Genuine
Sons
of
Reason
,
for
every
one
knows
that
Particulars
are
not
inconsistent
with
Generals
,
and
that
one
excludes
not
the
others
.
And
besides
,
they
shew
that
they
are
not
acquainted
with
the
Comprehensive
Sense
of
Scripture
,
and
have
not
studied
the
Sacred
Stile
,
which
is
of
a
wonderful
Latitude
,
and
at
the
same
time
contains
in
it
both
a
Singular
and
a
Common
,
a
Special
and
a
General
,
a
Restrain'd
and
a
Larger
Meaning
.
There
is
another
Text
that
confirms
this
,
Col.
1.
26.
where
the
Evangelical
Dispensation
is
call'd
a
Mystery
,
which
hath
been
hid
from
ages
and
from
generations
.
They
palpably
misinterpret
these
words
,
who
apply
them
wholly
to
the
admitting
of
the
Gentiles
into
the
Church
,
for
the
word
mystery
refers
to
the
dispensation
of
God
,
i.
e.
the
Evangelical
Preaching
,
and
the
fulfilling
of
his
word
,
viz.
by
the
Ministry
of
the
Gospel
,
in
the
immediately
foregoing
verse
.
These
,
saith
the
Apostle
,
are
a
Mystery
,
because
the
things
which
are
now
preach'd
and
proposed
in
the
Gospel
were
hid
from
those
that
lived
in
the
former
ages
.
And
though
it
is
added
,
that
God
hath
made
known
to
his
Saints
the
riches
of
the
glory
of
this
mystery
,
yet
this
is
spoken
Comparatively
,
and
not
Absolutely
,
for
these
riches
are
the
unsearchable
riches
of
Christ
,
as
we
heard
before
,
that
is
,
they
still
remain
in
a
great
measure
hidden
and
unknown
to
us
.
Thus
in
these
three
places
it
is
evident
▪
that
the
Evangelical
Doctrine
is
call'd
a
Mystery
chiefly
in
respect
of
the
Iews
and
Gentiles
of
former
ages
.
It
was
conceal'd
from
the
one
under
Types
and
Shadows
and
Mystical
Rites
:
it
was
kept
secret
from
the
other
by
their
adhering
only
to
Natural
and
Philosophical
Principles
.
In
short
,
the
first
knew
little
of
it
,
the
second
knew
nothing
;
therefore
it
is
deservedly
call'd
a
Mystery
.
And
there
are
no
other
Texts
but
these
can
be
produc'd
where
the
word
mystery
is
mention'd
,
with
relation
to
what
Christianity
was
heretofore
.
It
is
true
,
when
our
Saviour
arriv'd
,
it
was
reveal'd
,
and
in
some
manner
laid
open
;
but
yet
not
so
as
that
it
ceases
to
be
a
Mystery
.
Which
is
the
next
thing
I
propounded
,
viz.
that
Christianity
is
still
a
Mystery
.
In
this
respect
,
and
not
with
reference
to
what
it
was
before
,
it
hath
this
denomination
in
these
Texts
of
the
New
Testament
,
which
I
shall
now
produce
,
and
briefly
glance
upon
.
First
,
our
Saviour
himself
calls
the
Grand
Doctrines
of
the
Gospel
,
the
mysteries
of
the
kingdom
of
heaven
,
Mat.
13.
11.
where
not
the
Parables
(
as
some
fancy
)
in
which
those
Evangelical
Truths
were
couch'd
,
but
the
Truths
themselves
are
meant
:
for
if
it
were
otherwise
,
Christ
would
have
call'd
them
Parables
,
and
not
Mysteries
:
but
we
find
that
he
calls
them
by
this
latter
name
,
and
that
in
plain
contradistinction
to
Parables
,
as
may
be
observ'd
not
only
in
this
v.
11.
but
in
10
and
13.
And
this
is
more
plain
from
the
Parallel
places
in
Mark
4.
11.
and
Luk.
8.
10.
Those
therefore
that
confound
Parables
and
Mysteries
here
have
not
learn'd
to
distinguish
of
things
aright
,
they
make
no
difference
between
Comparisons
or
Dark
Representations
of
Spiritual
things
,
and
the
Things
that
are
Compared
and
Represented
.
Parables
are
the
former
,
but
the
mysteries
of
the
kingdom
of
heaven
are
the
latter
.
And
the
reason
why
many
of
the
Substantial
Truths
of
the
Gospel
,
or
the
kingdom
of
heaven
(
for
in
the
stile
of
the
New
Testament
these
are
the
same
)
are
thus
denominated
,
is
,
because
of
the
great
Obscurity
and
Difficulty
which
attend
them
.
Again
,
not
only
our
Saviour
but
the
Great
Apostle
uses
this
language
,
when
he
speaks
of
the
Great
Matters
of
Religion
:
these
are
said
by
him
to
be
the
wisdom
of
God
in
a
Mystery
,
1
Cor.
2.
7.
not
only
because
they
were
hidden
from
former
ages
,
and
from
the
Princes
of
this
world
,
v.
8.
(
both
Iewish
and
Pagan
Rulers
)
but
because
they
are
in
themselves
Mysterious
and
Obscure
,
as
the
Apostle
explains
himself
in
v.
9.
by
applying
that
passage
,
Eye
hath
not
seen
,
nor
ear
heard
,
neither
have
entred
into
the
heart
of
man
the
things
which
God
hath
prepared
for
them
that
love
him
.
It
is
no
wonder
,
saith
he
,
that
they
are
ignorant
of
these
Great
things
,
viz.
the
Method
of
Redemption
and
Salvation
by
Christ's
Undertaking
for
us
,
and
all
the
Benefits
and
Priviledges
that
attend
these
(
for
these
are
the
things
which
God
hath
prepared
and
provided
in
the
Gospel
:
)
it
is
no
wonder
that
these
are
not
fully
known
and
perceived
,
because
they
are
Mysteries
,
they
surpass
all
humane
understanding
,
they
are
not
to
be
comprehended
by
our
weak
and
shal●ow
intellects
;
though
,
it
is
true
,
the
knowledge
of
these
Great
Articles
of
the
Christian
Faith
,
so
far
as
it
is
conducible
to
Salvation
is
imparted
to
all
true
Believers
,
as
it
follows
,
God
hath
reveal'd
them
unto
us
by
his
Spirit
,
v.
10.
And
these
things
are
said
in
several
other
places
of
the
New
Testament
to
be
revealed
;
which
is
not
to
be
understood
as
if
they
were
so
reveal'd
,
that
we
can
fully
comprehend
them
,
and
see
throughly
into
the
nature
of
them
,
but
they
are
so
reveal'd
and
discovered
,
that
we
have
some
knowledge
of
them
,
and
as
much
as
is
requisite
(
and
no
Wise
man
would
desire
more
:
)
but
more
is
unknown
than
is
known
.
Hence
we
may
understand
that
Paradox
of
the
Apostle
,
to
know
the
love
of
Christ
,
which
passeth
knowledge
,
Eph.
3.
19.
The
Undertakings
of
Christ
wherein
he
shew'd
his
transcendent
Love
to
us
may
be
known
,
and
yet
they
pass
knowledge
,
they
far
exceed
the
utmost
conceptions
we
can
form
of
them
.
Next
I
might
add
,
that
the
Apostles
are
call'd
the
stewards
of
the
mysteries
of
God
,
1.
Cor.
4.
1.
where
all
Commentators
of
Note
understand
by
the
Mysteries
of
God
,
the
Dispensation
of
the
Word
as
well
as
of
the
Sacraments
,
and
other
things
belonging
to
the
Evangelical
Ministry
.
Indeed
,
the
whole
Administration
of
Christianity
is
meant
here
:
this
is
a
Mystery
,
yea
,
even
now
it
is
so
,
for
the
Apostle
actually
applies
this
Appellation
of
Stewards
of
the
Mysteries
of
God
to
himself
and
the
Ministers
of
Christ
.
Christianity
then
is
a
Mystery
:
there
are
several
things
in
it
of
that
exalted
and
elevated
nature
,
that
humane
understandings
cannot
possibly
comprehend
them
:
some
doctrines
lie
under
perpetual
Obscurity
,
they
will
by
no
means
undergo
a
scrupulous
examination
,
they
will
not
bear
a
strict
and
severe
scrutiny
manag'd
by
mere
Reason
.
Again
,
the
Apostle
makes
mention
of
the
mystery
of
his
(
i.
e.
Gods
)
will
,
Eph.
1.
which
,
as
the
Context
plainly
shews
,
is
meant
of
the
Wise
,
but
Mysterious
Method
of
Man's
Salvation
contain'd
in
the
Gospel
as
it
is
now
preach'd
,
for
there
is
not
any
one
word
or
syllable
in
the
foregoing
or
following
verses
,
that
seems
to
restrain
it
to
what
it
was
before
,
viz.
before
Christ's
Coming
.
And
again
,
in
chap.
6.
of
this
Epistle
,
v.
19.
we
read
of
the
mystery
of
the
Gospel
,
where
it
is
simply
and
irrespectively
spoken
(
that
is
,
without
any
regard
to
former
Times
and
Ages
)
of
Christianity
,
or
the
Gospel
it self
,
and
the
true
nature
of
it
.
And
that
the
Apostle
refers
not
to
what
was
past
,
but
speaks
of
the
Gospel
as
it
was
at
that
time
when
he
preach'd
it
,
is
plain
from
this
that
he
immediately
adds
,
that
for
this
very
Mystery
of
the
Gospel
he
was
then
an
Embassador
in
bonds
,
v.
20.
But
it
may
be
Objected
,
how
could
the
Gospel
be
Mysterious
and
Abstruse
in
it self
,
when
the
Apostle
in
the
same
place
would
have
the
Ephesians
pray
for
him
,
that
he
might
make
it
known
?
The
Answer
is
plain
from
what
we
observ'd
before
upon
Eph.
3.
19.
Though
it
be
Mysterious
and
Dark
,
and
may
be
said
to
surpass
knowledge
,
yet
it
is
in
some
degree
to
be
known
,
and
consequently
may
be
made
known
,
i.e.
so
far
as
the
things
are
capable
of
it
.
The
Truth
and
Certainty
of
all
the
doctrines
of
the
Gospel
may
be
discover'd
,
yea
and
demonstrated
to
the
minds
of
those
who
are
fitted
and
prepared
for
it
:
but
still
the
Efficacy
of
sundry
Evangelical
Truths
is
kept
secret
from
some
persons
for
a
time
,
and
some
of
them
are
of
that
quality
,
that
they
will
ever
surmount
and
baffle
the
utmost
efforrs
of
our
Intellectual
Powers
.
In
another
place
,
Col.
2.
2.
the
Apostle
mentions
the
mystery
of
God
and
of
the
Father
(
or
rather
it
should
be
rendred
,
even
of
the
Father
)
and
of
Christ
,
that
is
,
the
Gospel
or
the
Christian
Religion
,
wherein
God
the
First
Person
in
the
Glorious
Trinity
is
declar'd
to
be
the
Father
of
Christ
,
and
Christ
the
Second
Person
is
declared
to
be
the
Eternal
Son
of
God
,
and
God
himself
.
These
and
the
like
Fundamental
Principles
of
Christianity
are
Dark
and
Mysterious
;
and
because
of
these
Sublime
Truths
Christianity
it self
hath
the
name
of
Mystery
given
to
it
.
If
there
were
no
other
place
in
the
New
Testament
but
this
,
where
the
word
mystery
is
found
,
it
could
not
create
wonder
,
that
the
Socinians
,
even
for
the
sake
of
this
alone
,
contend
that
Christianity
is
not
simply
and
absolutely
call'd
a
Mystery
in
Scripture
,
for
here
the
Godhead
of
Christ
as
well
as
of
the
Father
is
asserted
,
for
the
word
God
is
attributed
to
both
Persons
(
God
even
the
Father
and
Christ
being
the
same
with
God
,
who
is
both
Father
and
Christ
)
and
consequently
if
they
deny
Christ
to
be
very
God
,
(
as
they
do
)
they
must
deny
the
Father
to
be
so
too
.
I
proceed
to
another
Text
in
the
same
Epistle
,
Col.
4.
3.
whence
it
is
manifest
,
that
in
the
stile
and
idiom
of
the
New
Testament
the
Gospel
or
Christianity
hath
the
name
of
a
Mystery
,
for
the
Apostle
expresly
calls
it
the
mystery
of
Christ
(
the
same
with
the
mystery
of
the
Gospel
,
in
the
place
before
mention'd
)
and
he
requests
the
Prayers
of
the
Colossians
for
him
,
that
God
would
open
unto
him
a
door
of
utterance
to
speak
this
Mystery
of
Christ
,
i.e.
freely
and
openly
to
preach
the
Gospel
,
as
appears
further
from
what
follows
next
,
for
which
I
am
in
bonds
,
that
is
,
a
Sufferer
,
a
Prisoner
for
my
preaching
the
Tru●hs
of
the
Gospel
.
So
that
it
is
impo●sible
(
whatever
is
suggested
to
the
contrary
)
to
understand
the
word
here
any
otherwise
than
of
the
do●trine
of
the
Gospel
,
as
it
was
then
preach'd
by
this
Apostle
:
this
is
Mysterious
and
Hidden
,
and
in
many
things
Inexplicable
.
So
again
,
in
1
Tim.
3.
9.
by
the
mystery
of
the
faith
,
which
the
Ministers
and
Officers
of
the
Church
are
exhorted
to
hold
,
i.e.
to
defend
and
maintain
,
must
needs
be
meant
the
Evangelical
Truths
and
Doctrines
.
The
holding
the
mystery
of
the
faith
,
is
the
same
here
with
holding
fast
the
form
of
sound
words
,
2
Tim.
1.
13.
that
is
,
the
Articles
of
the
Christian
Faith
,
the
doctrines
of
the
Gospel
.
And
lastly
,
in
that
Text
,
on
which
I
found
the
present
Discourse
,
Religion
is
call'd
,
the
Mystery
of
Godliness
:
for
immediately
after
the
Apostle
had
made
mention
of
the
Truth
,
which
is
held
forth
as
on
a
Pillar
in
the
Christian
Church
,
he
assigns
some
of
the
greatest
and
fairest
branches
of
it
;
and
in
order
to
that
acquaints
us
(
that
we
may
the
better
know
the
true
nature
of
them
)
that
they
are
a
Mystery
,
and
that
not
with
relation
to
the
ages
and
generations
before
the
Gospel
,
but
to
the
present
Mysteriousness
of
this
Sacred
Institution
;
for
by
consulting
the
Context
you
will
find
that
the
words
are
spoken
Absolutely
and
Entirely
,
without
any
respect
to
the
past
times
of
the
world
under
Iudaism
or
Gentilism
.
They
represent
to
us
the
condition
of
Christianity
as
it
is
at
this
day
,
and
as
it
is
in
it self
consider'd
.
And
so
this
and
all
the
other
Texts
that
I
last
mention'd
,
are
a
baffle
to
what
some
late
Advocates
of
Socinianism
pretend
to
prove
,
viz.
that
in
the
New
Testament
the
word
Mystery
is
always
used
to
signifie
something
that
is
intelligible
and
clear
in
it self
,
and
in
its
own
nature
,
but
clouded
with
figurative
and
mystical
words
;
but
never
to
denote
a
thing
that
is
dark
and
unconceivable
in
it self
.
The
contrary
is
plain
and
evident
from
the
fore-cited
Texts
,
and
every
unprejudiced
man
that
duly
scans
them
must
needs
acknowledge
,
that
Christianity
is
there
call'd
a
Mystery
,
not
in
regard
of
what
it
was
,
but
what
it
is
.
It
is
true
,
there
are
some
other
Texts
in
the
New
Testament
,
where
the
word
Mystery
is
mention'd
,
but
it
hath
there
no
relation
at
all
to
the
present
Matter
,
viz.
the
Gospel
or
Christianity
in
it self
consider'd
.
Thus
in
Rom.
11.
25.
the
General
and
Final
Conversion
of
the
Iews
in
the
last
ages
of
the
world
is
call'd
a
Mystery
.
In
1
Cor.
13.
2.
mysteries
is
a
general
word
for
all
matters
of
knowledge
that
are
abstruse
and
dark
,
and
it
refers
more
particularly
to
the
knowledge
of
future
things
,
for
to
know
all
mysteries
seems
to
be
explicatory
of
the
foregoing
phrase
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
have
a
gift
of
Prophesying
,
that
is
,
foretelling
and
declaring
things
to
come
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
taken
in
the
preceding
chapter
,
v.
10.
In
1
Cor.
14.
2.
mysteries
is
a
large
and
extensive
term
,
and
used
by
the
Apostle
to
signifie
those
divine
doctrines
which
are
mysterious
and
difficult
,
but
it
is
not
particularly
applied
by
him
,
and
therefore
I
have
not
made
use
of
it
.
In
1
Cor.
15.
51.
it
is
restrain'd
to
a
particular
Truth
,
which
was
unknown
to
the
Corinthians
at
that
time
,
but
St.
Paul
reveals
it
to
them
,
behold
,
saith
he
,
I
shew
you
a
mystery
,
viz.
this
,
that
we
shall
not
all
sleep
,
those
that
are
alive
at
at
Christ's
Coming
shall
not
die
,
after
the
manner
of
all
other
men
,
but
we
shall
all
be
changed
,
they
shall
undergo
such
an
alteration
,
that
their
corruptible
state
shall
be
chang'd
into
that
which
is
incorruptible
and
immortal
.
The
Conjugal
State
is
said
to
be
a
mystery
,
●ph.
5.
32.
because
it
shadows
forth
the
Union
of
Christ
and
the
Church
:
as
the
Sacraments
were
stiled
Mysteries
by
the
Ancient
Writers
of
the
Church
,
because
they
were
a
Representation
of
so
great
a
thing
as
Christ's
Body
.
Mystery
is
applied
in
the
Revelation
,
chap.
1.
v.
20.
and
chap.
17.
v.
7.
to
particular
Visions
and
Revelations
,
which
had
a
mystical
and
spiritual
meaning
in
them
.
In
Rev.
10.
7.
the
mystery
of
God
is
said
to
be
finish'd
,
or
fulfilled
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
is
as
much
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
it
is
meant
of
the
Glorious
and
Flourishing
state
of
the
Christian
Church
in
the
last
times
of
the
world
,
which
hath
been
kept
as
a
Mystery
from
the
generality
of
men
,
but
when
the
Seventh
Angel
sounds
his
Trumpet
,
then
(
as
we
are
there
assur'd
)
that
Mystery
shall
actually
be
accomplish'd
and
fulfill'd
.
But
none
of
these
Texts
refer
to
our
present
Matter
,
as
any
Understanding
Reader
may
perceive
;
only
I
thought
fit
to
produce
them
,
that
they
might
not
be
misinterpreted
.
And
now
I
have
produced
every
individual
place
of
Scripture
,
where
the
word
Mystery
occurs
,
and
I
have
faithfully
and
impartially
set
them
before
the
Considerate
in
their
true
and
proper
light
,
that
they
may
have
a
view
of
the
right
and
genuine
meaning
of
them
,
and
not
misunderstand
and
misapply
the
word
(
as
some
have
done
)
to
the
great
prejudice
of
Truth
;
but
that
more
especially
they
may
be
convinc'd
of
this
,
that
Mystery
,
as
it
is
applied
in
the
Sacred
Writ
to
the
Christian
Doctrines
,
expresses
the
Nature
of
them
,
and
lets
us
know
that
Christianity
hath
this
Title
given
it
,
because
it
is
a
Real
Mystery
in
it self
.
Wherefore
(
after
I
have
thus
clear'd
the
way
)
I
will
offer
this
Proposition
,
and
make
it
good
,
that
the
Sublime
Truths
of
the
Christian
Religion
still
retain
,
and
ever
shall
the
nature
of
a
Mystery
.
This
in
general
is
evident
from
that
idea
and
notion
which
we
have
of
a
Mystery
(
which
we
learn
from
the
Original
denotation
of
the
[
*
](A38031-e47690-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
à
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
res
abscondita
:
vel
à
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
occludere
.
word
,
whether
we
borrow
it
from
the
Hebrew
,
or
Greek
)
viz.
that
it
is
some
Hidden
Secret
thing
,
some
thing
Shut
up
:
for
such
are
the
Chief
Doctrines
and
Truths
of
the
Gospel
;
they
are
in
a
great
measure
hid
,
and
as
it
were
lock'd
up
from
us
.
Many
of
the
Articles
of
our
Christian
Faith
are
cover'd
with
great
Darkness
:
a
Veil
is
cast
over
them
,
and
we
are
not
able
to
penetrate
into
them
.
Thus
Christianity
is
a
Mystery
.
But
particularly
and
distinctly
to
demonstrate
this
,
I
will
insist
upon
these
two
Heads
,
1
Christianity
is
an
incomprehensible
Mystery
in
a
special
manner
to
some
.
2.
In
a
more
extensive
way
of
speaking
,
it
is
so
to
all
.
I
begin
with
the
first
,
Christianity
is
in
a
special
and
singular
way
a
Mystery
to
some
persons
,
and
ever
will
be
.
Those
whom
I
here
mean
are
all
such
as
(
according
to
the
Apostle's
Emphatick
stile
)
[
*
](A38031-e47830-b)
*
1
Iohn
5.
15.
lie
in
their
wickedness
,
continue
in
their
state
of
Degeneracy
and
Corruption
,
and
have
felt
nothing
of
the
Divine
Birth
and
Renovation
,
which
are
the
sole
gift
of
the
Holy
Spirit
.
These
,
as
long
as
they
remain
in
this
wretched
state
,
are
[
†
](A38031-e47850-b)
†
1
Iohn
2.
9.
in
darkness
(
as
the
same
Inspired
Writer
speaks
)
that
is
,
they
have
no
Effectual
and
Saving
Knowledge
of
the
divine
Truths
of
the
Gospel
,
they
understand
nothing
of
them
to
any
purpose
:
for
these
cannot
be
thus
known
but
by
Divine
Illumination
,
by
a
Supernatural
discovery
from
above
,
which
they
wilfully
debar
themselves
of
.
Thou
hast
hid
these
things
from
the
wise
and
prudent
,
and
hast
reveal'd
them
unto
babes
,
saith
our
Blessed
Lord
,
Mat.
11.
33.
Therefore
to
the
former
of
these
the
Fundamental
doctrines
of
the
Gospel
concerning
the
Redemption
of
mankind
by
the
Blood
of
Iesus
,
and
much
more
the
doctrines
of
Regeneration
,
Faith
,
Self-denial
,
Mortification
,
&c.
are
no
other
than
Mysteries
,
yea
insignificant
Iargon
to
them
.
We
hear
the
same
Infallible
Master
speaking
at
another
time
thus
,
It
is
given
(
it
is
a
Particular
Donation
;
a
Special
Grant
)
unto
you
(
my
Disciples
)
to
know
the
mysteries
of
the
kingdom
of
Heaven
,
but
to
them
(
i.e.
the
whole
Multitude
,
who
are
not
Enlightned
)
it
is
not
given
,
Mat.
13.
11.
There
are
such
representations
of
those
Heavenly
and
Divine
things
made
by
the
Holy
Spirit
in
the
hearts
of
the
Regenerate
as
are
not
to
be
found
in
others
.
Which
is
according
to
those
other
Sayings
of
our
Saviour
,
The
Spirit
of
Truth
the
world
cannot
receive
,
because
it
seeth
him
not
,
neither
knoweth
him
(
i.e.
in
a
Saving
way
)
but
ye
know
him
,
Joh.
14.
17.
O
righteous
Father
,
the
world
hath
not
known
thee
.
Joh.
17.
25.
They
are
in
the
dark
,
and
all
thy
Sacred
Truths
are
Riddles
to
them
.
And
this
is
the
Apostolical
doctrine
,
The
Natural
man
receives
not
(
discerns
not
,
entertains
not
)
the
things
of
the
Spirit
of
God
,
1
Cor.
2.
14.
The
Natural
or
Animal
man
here
meant
,
saith
an
Ancient
Father
of
the
Church
,
is
[
*
](A38031-e48060-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
in
loc.
he
that
lives
according
to
the
flesh
,
and
hath
not
his
mind
yet
enlightned
by
the
Spirit
.
But
he
adds
this
to
the
Character
,
That
[
*
](A38031-e48080-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
is
one
that
hath
only
that
inbred
and
humane
knowledge
,
which
the
Creator
furnishes
all
mens
minds
with
.
And
so
other
Ancient
Writers
interpret
the
words
,
as
we
shall
hear
afterwards
.
According
to
the
Learned
[
†
](A38031-e48110-b)
†
In
locum
.
Grotius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
one
that
is
govern'd
by
the
affections
of
his
fleshly
part
,
but
he
that
is
lead
only
by
the
light
of
Humane
Reason
,
he
that
hath
no
other
light
but
that
of
Nature
.
This
Interpretation
of
this
Learned
Writer
is
the
more
considerable
,
because
the
persons
I
'm
concern'd
with
at
present
have
so
great
an
esteem
and
veneration
(
and
that
not
unjustly
)
for
him
,
and
boast
that
he
is
theirs
.
It
appears
they
are
mistaken
,
for
now
he
is
ours
,
whilst
he
directly
and
expresly
avows
the
Apostle's
Natural
or
Animal
Man
to
be
one
that
is
wholly
conducted
by
the
light
of
Natural
Reason
and
Humane
Wisdom
.
Such
a
one
,
having
no
Supernatural
guidance
and
direction
,
cannot
(
as
long
as
he
is
such
)
attain
to
a
Right
Knowledge
of
the
things
of
God
,
because
they
are
foolishness
unto
him
,
as
the
Apostle
here
subjoyns
.
Nay
,
he
adds
further
,
he
cannot
know
them
,
there
is
no
Possibility
of
the
thing
.
That
the
Natural
man
should
rightly
perceive
the
things
of
the
Spirit
of
God
,
implies
as
evident
a
Contradiction
as
to
say
,
a
Blind
man
should
be
able
to
see
things
visible
.
So
a
[
*
](A38031-e48200-b)
*
Dr.
Iackson
,
Vol.
1.
Se●t
.
3.
Book
4.
Judicious
Divine
of
our
Church
expresses
himself
concerning
this
matter
.
The
ground
of
the
Apostle's
Assertion
follows
,
which
is
very
remarkable
:
These
things
(
saith
he
)
of
the
Spirit
of
God
can't
be
known
by
a
Natural
man
,
because
they
are
Spiritually
discerned
.
Spiritual
things
are
discover'd
and
known
in
a
peculiar
way
,
and
such
as
is
proper
to
Good
and
Holy
men
only
.
These
persons
have
an
inward
sense
and
conviction
of
the
Reality
of
the
things
,
and
they
know
the
true
Value
and
Worth
of
them
.
They
know
them
so
as
to
make
them
their
own
proper
Concern
,
they
know
them
so
as
to
feel
an
influence
from
them
on
their
hearts
,
affections
and
lives
.
Thus
a
Religious
person
knows
and
discovers
these
things
in
an
other
manner
than
Natural
and
Vnregenerate
men
do
.
It
is
true
,
the
knowledge
of
both
these
is
alike
as
to
some
sort
of
discoveries
relating
to
Holy
things
.
Thus
not
only
the
Grammatical
,
Critical
,
Rhetorical
,
Historical
,
and
Philosophical
part
of
the
Bible
may
be
understood
by
the
one
as
well
as
the
other
(
for
the
Worst
men
may
have
as
great
an
insight
into
these
as
the
Best
)
but
even
the
Theological
part
of
this
Inspired
Book
,
so
far
as
is
meant
by
it
the
meer
Speculative
and
Notional
discovery
of
Divine
Truths
,
may
be
equally
known
by
both
.
But
to
know
the
Truths
contain'd
in
this
Sacred
Volume
so
as
to
be
better'd
by
them
,
is
from
Supernatural
Light
alone
:
and
this
is
it
which
distinguishes
the
Spiritual
from
the
Natural
man
.
This
latter
falls
short
of
the
other
in
this
,
that
he
hath
not
attain'd
to
that
Spiritual
discerning
of
Evangelical
truths
which
the
Apostle
speaks
of
,
and
without
which
it
is
utterly
impossible
to
have
such
a
knowledge
of
them
as
will
be
effectual
to
Salvation
and
Happiness
.
I
will
add
only
one
Text
more
,
2
Cor.
4.
3.
If
our
Gospel
be
hid
,
it
is
hid
to
them
that
are
lost
in
whom
the
God
of
this
world
(
i.e.
Satan
)
hath
blinded
the
minds
of
them
who
believe
not
,
lest
the
light
of
the
glorious
Gospel
of
Christ
,
who
is
the
image
of
God
,
should
shine
unto
them
.
Here
it
is
implied
,
that
the
Gospel
is
hid
from
some
persons
,
yea
,
and
we
are
told
from
whom
,
viz.
such
as
(
according
to
the
foregoing
stile
of
the
Apostle
)
are
Natural
men
,
those
that
live
in
their
sins
,
and
suffer
their
minds
to
be
blinded
and
perverted
,
to
be
corrupted
and
debauch'd
by
the
Diabolick
Spirit
,
the
Prince
and
Ruler
of
this
lower
world
.
To
such
the
Gospel
and
the
Truths
of
it
are
meer
Darkness
.
Thus
it
abundantly
appears
from
the
Sacred
Writ
(
whence
we
are
to
fetch
our
discoveries
concerning
these
things
)
that
the
Proposition
which
I
laid
down
is
an
impregnable
and
unshaken
Truth
,
viz.
that
Christianity
retains
still
the
nature
of
a
Mystery
,
and
that
more
especially
as
so
some
persons
.
The
Reason
is
plain
,
because
Natural
Strength
is
not
sufficient
of
it self
to
discover
these
Divine
Truths
.
Unless
the
Soul
be
illuminated
by
the
Holy
Spirit
,
these
remain
unintelligible
,
and
wholly
ineffectual
and
useless
as
to
any
Saving
vertue
and
efficacy
.
This
I
take
to
be
the
meaning
of
our
Saviour's
words
,
Iohn
3.
3.
Except
a
man
be
born
again
,
he
cannot
see
the
kingdom
of
God
.
Unless
(
as
the
Apostle
speaks
)
he
be
renewed
in
the
spirit
of
his
mind
,
and
that
by
the
power
of
the
Holy
Ghost
,
he
cannot
understand
aright
the
Truths
of
the
Gospel
,
which
is
call'd
frequently
the
kingdom
of
God
,
and
of
heaven
:
he
cannot
see
,
he
cannot
enter
into
(
as
't
is
express'd
in
v.
5.
)
those
divine
things
.
This
is
that
which
our
Saviour
avers
,
Mat.
11.
27.
Neither
knoweth
any
man
the
Father
but
the
Son
,
and
he
to
whosoever
the
Son
will
reveal
him
,
viz.
by
an
Inward
and
Effectual
Discovery
,
for
they
had
the
Outward
Revelation
then
.
When
the
Apostle
St.
Peter
acknowledged
Christ
to
be
the
Son
of
the
living
God
,
our
Saviour
told
him
,
that
flesh
and
blood
had
not
reveal'd
this
to
him
,
but
his
Father
who
is
in
heaven
,
Mat.
16.
17.
It
was
not
the
work
of
Nature
,
but
of
the
Spirit
of
God
the
Father
that
had
effectually
wrought
this
Knowledge
in
him
.
This
sort
of
Light
is
peculiarly
from
the
Father
of
lights
:
this
Singular
Wisdom
is
from
above
:
and
accordingly
(
as
some
interpret
that
place
,
Iohn
3.
13.
)
the
knowledge
of
these
Heavenly
and
Spiritual
things
is
call'd
ascending
up
to
heaven
.
From
thence
is
deriv'd
that
Insight
into
the
things
of
God
,
which
no
Natural
man
hath
attain'd
to
.
For
in
this
Degenerate
State
of
mankind
the
Great
Points
of
our
Religion
are
under
a
Seal
,
and
lock'd
up
from
us
,
and
are
never
to
be
disclosed
till
a
Divine
Light
opens
our
eyes
.
We
must
of
necessity
remain
Blind
till
that
Eye-Salve
,
Rev.
3.
18.
be
effectually
applied
.
And
it
can
be
applied
only
by
the
Holy
Spirit
,
whose
proper
work
it
is
to
dispel
that
spiritual
darkness
,
whereby
the
mind
is
indisposed
to
understand
and
discern
divine
matters
aright
.
This
is
variously
express'd
in
the
Holy
Writings
,
viz.
by
such
terms
as
these
,
shining
in
our
hearts
,
to
give
the
light
of
knowledge
,
2
Cor.
4.
6.
giving
us
an
understanding
to
know
,
1
John
5.
20.
enlightning
the
eyes
of
our
understanding
,
Eph.
1.
18.
an
Vnction
from
the
Holy
One
,
1
John
.
2.
20.
Which
cannot
be
better
paraphras'd
and
explain'd
than
in
the
words
of
an
Eminent
Prelate
of
our
Church
,
[
*
](A38031-e48690-b)
*
Bishop
Pearson
on
the
Creed
.
p.
327
,
328.
The
same
Spirit
which
revealeth
the
Object
of
Faith
generally
to
the
Universal
Church
,
doth
also
illuminate
the
understanding
of
such
as
believe
,
that
they
may
receive
the
Truth
:
For
Faith
is
the
gift
of
God
,
not
only
in
the
Object
,
but
also
in
the
Act.
And
afterwards
in
the
Close
he
hath
these
words
,
We
affirm
not
only
the
Revelation
of
the
Will
of
God
,
but
also
the
Illumination
of
the
Soul
of
Man
to
be
part
of
the
office
of
the
Holy
Spirit
of
God
,
against
the
Old
and
New
Palagians
.
So
that
Judicious
Writer
.
It
is
this
Holy
Instructor
that
disposes
the
mind
to
receive
the
light
of
Divine
Truth
by
curing
it
of
its
Natural
Darkness
and
Ignorance
,
and
by
preparing
the
heart
to
receive
its
Rays
.
There
is
required
a
Special
Grace
of
the
Holy
Ghost
to
enlighten
the
Soul
,
and
to
make
due
impressions
upon
it
.
The
●aculty
of
the
Understanding
must
be
puri●ied
,
and
so
made
fit
to
apprehend
Spiritual
objects
.
This
is
part
of
the
Renewed
Nature
and
Regenerate
Principle
;
and
consequently
where
this
is
not
,
the
Great
Doctrines
of
Christianity
are
Hidden
Secrets
and
Unknown
Mysteries
.
From
what
hath
been
said
,
I
will
only
draw
these
Two
Corollaries
.
1.
It
is
no
wonder
that
the
Followers
of
Socinus
will
not
acknowledge
Christianity
to
be
a
Mystery
,
for
they
hold
[
*
](A38031-e48810-b)
*
Smale
.
de
Iustificat
.
disp.
4.
And
cont.
Frantz
.
disp.
12.
And
the
Trinitarian
Scheme
of
Religion
,
p.
21
,
24
,
26.
there
is
no
necessity
of
●
Supernatural
Light
,
no
need
of
Illumination
from
the
Spirit
,
in
order
to
the
due
apprehending
and
understanding
of
the
Divine
Truths
of
the
Gospel
.
There
is
,
they
say
,
in
all
men
that
natural
ability
,
whereby
they
are
capable
of
discerning
all
Spiritual
and
Heavenly
matters
in
a
spiritual
way
.
They
are
enabled
by
virtue
of
an
Inbred
Power
in
their
minds
(
abstract
from
what
is
Supernatural
)
to
perceive
and
believe
,
as
they
ought
,
all
the
Evangelical
doctrines
propounded
to
them
.
[
†
](A38031-e48840-b)
†
De
Scripturar
.
Interpret
.
Wolzogen
ridicules
the
Internal
and
Supernatural
Illumination
I
have
been
speaking
of
.
[
‖
](A38031-e48860-b)
‖
De
usu
Rationis
in
Theolog.
p.
9.
Velthusius
,
an
Author
that
is
much
applauded
by
some
of
Socinus's
follwers
,
tells
us
plainly
,
That
the
knowledge
of
a
regenerate
and
unregenerate
man
,
concerning
the
things
and
mysteries
of
faith
,
differs
not
from
the
light
of
Reason
.
I
appeal
to
the
Intelligent
,
whether
this
be
not
an
approach
to
an
Heresie
long
since
condemned
in
the
Christian
Church
.
It
is
well
known
,
that
it
was
the
Pelagian
Error
to
assert
,
that
men
can
attain
to
a
perfect
knowledge
of
their
duty
and
an
ability
to
perform
it
by
meer
Natural
Reason
,
by
the
bare
help
of
that
light
which
Nature
gives
them
.
And
in
this
(
as
well
as
some
other
Points
)
the
Socinians
symbolize
with
those
Ancient
Hereticks
.
They
cry
up
Reason
as
the
Only
thing
in
Religion
:
this
with
them
,
like
the
Archaeus
among
the
Chymists
,
doth
all
feats
,
produces
all
operations
.
Though
these
men
[
*
](A38031-e48970-b)
*
Mr.
〈◊〉
Exceptions
examin'd
.
p.
44
,
45.
seem
to
be
great
Abhorrers
of
those
who
talk
of
the
Light
within
them
,
yet
it
is
evident
,
that
they
allow
of
the
very
same
Principle
and
Practise
:
they
equal
the
Light
of
Reason
to
the
Holy
Scripture
,
and
say
it
will
serve
instead
of
this
,
and
that
it
is
as
good
as
Scripture
,
because
all
men
may
be
Saved
by
it
.
Therefore
this
they
urge
as
the
One
thing
Necessary
in
Religion
,
and
assure
their
Proselytes
,
that
this
alone
is
sufficient
to
conduct
them
to
Eternal
Happiness
.
Which
is
not
unlike
the
Attempt
of
those
late
Iesuites
,
who
would
teach
the
people
of
China
and
Siam
the
way
to
Heaven
by
the
Mathematicks
.
These
men
whom
I
am
speaking
of
pretend
to
effect
every
thing
in
Christianity
,
and
to
climb
Heaven
it self
by
meer
Natural
Strength
and
Humane
Accomplishments
:
as
appears
from
the
express
words
of
the
[
*
](A38031-e49060-b)
*
De
Proph.
Christi
munere
.
cap.
6.
Racovian
Catechism
,
That
there
is
no
need
of
the
inward
gift
of
the
Holy
Spirit
,
that
we
may
believe
the
Gospel
:
no
,
not
at
all
.
They
have
another
way
of
Believing
,
viz.
by
a
strength
of
their
own
,
by
the
natural
conduct
and
improvement
of
their
Faculties
.
And
if
True
Faith
,
then
such
a
Knowledge
as
accompanies
Salvation
is
to
be
acquir'd
after
the
same
manner
,
and
no
other
;
for
a
man
need
not
be
beholding
to
the
Holy
Spirit
for
it
.
It
is
no
wonder
,
that
those
who
talk
thus
find
no
Mysteries
in
Christianity
.
2.
This
gives
an
account
of
that
Scarcity
of
true
Divine
Knowledge
and
Religion
,
which
is
observable
in
the
world
.
There
are
Secrets
in
the
Christian
Faith
which
are
known
but
by
a
few
,
and
therefore
True
Christians
must
needs
be
Rare
.
There
is
indeed
an
Equivocal
sort
of
Christians
in
the
world
,
who
boldly
assume
the
Name
,
but
are
strangers
to
the
Thing
it self
:
they
boast
of
that
Honourable
Title
,
but
are
regardless
of
the
True
Import
of
it
,
and
(
to
use
the
Apostle's
words
)
though
they
think
they
know
something
,
they
know
nothing
as
they
ought
to
know
,
1
Cor.
8.
2.
These
are
very
Numerous
,
and
every
place
swarms
with
them
;
but
the
number
of
those
who
have
a
Practical
Knowledge
and
Sense
of
Gospel-Truths
is
very
mean
and
low
.
The
Multitude
of
those
who
derive
their
denomination
from
Christ
have
not
attain'd
to
this
Accomplishment
;
and
the
reason
is
,
because
it
is
by
their
own
default
hidden
from
them
,
they
are
unwilling
to
receive
the
Divine
Supernatural
Light
into
their
minds
.
Let
us
implore
the
assistance
of
the
Holy
Spirit
,
the
Great
and
Heavenly
Mystagogue
,
the
Effectual
Interpreter
of
Divine
Secrets
,
and
who
alone
can
discover
them
to
us
,
that
he
would
vouchsafe
to
enlighten
and
irradiate
our
souls
in
such
a
manner
as
shall
be
really
beneficial
to
us
.
Let
us
beg
the
aid
of
the
Spirit
of
Truth
,
to
lead
us
into
the
Advantageous
Knowledge
of
all
Evangelical
Truths
,
and
to
enable
us
to
feel
them
as
well
as
know
them
.
Thus
much
of
the
First
Branch
of
the
Proposition
founded
on
the
words
.
Christianity
Mysterious
.
A
Sermon
,
shewing
that
there
are
Mysteries
properly
so
call'd
in
the
Christian
Religion
:
With
the
True
Reasons
of
it
,
and
the
Natural
Consequences
from
it
.
Preached
before
the
Vniversity
,
at
St.
Mary's
in
Cambridge
,
Iune
29.
1697.
And
since
much
Enlarged
.
1
TIM.
III.
16.
And
without
controversie
great
is
the
Mystery
of
Godliness
.
HAving
in
a
former
Discourse
shew'd
,
that
Christianity
is
a
Mystery
to
some
more
especially
,
now
I
will
pass
to
the
Second
thing
I
undertook
,
viz.
to
prove
that
it
is
such
,
even
in
a
general
way
,
unto
every
one
.
There
are
several
Great
Truths
in
the
Gospel
which
the
Spiritual
Man
can
no
more
arrive
to
a
full
knowledge
of
than
the
Natural
man
can
.
With
relation
and
respect
even
to
All
persons
whomsoever
the
sublime
Truths
of
the
Christian
Religion
still
retain
,
and
ever
shall
the
nature
of
a
Mystery
.
And
I
choose
the
rather
to
treat
on
this
Subject
,
because
I
verily
believe
it
is
of
that
nature
and
influence
,
that
if
it
were
duly
entertain'd
,
it
would
be
serviceable
to
put
an
end
to
all
the
Disputes
and
Cavils
against
the
Doctrine
of
the
Trinity
,
and
other
Important
Points
that
relate
to
it
.
There
would
be
no
farther
Contest
about
these
if
the
abovesaid
Proposition
did
but
take
place
in
mens
minds
.
This
must
needs
be
so
,
at
least
in
the
nature
of
the
thing
it self
,
because
when
it
shall
appear
,
that
there
are
Fathomless
Secrets
in
Christianity
,
and
that
they
were
design'd
to
be
so
,
yea
,
and
to
be
so
to
all
as
well
as
to
some
,
this
cannot
but
supersede
all
Controversies
about
〈◊〉
.
This
with
ingenuous
and
rational
Spirits
solves
all
Difficulties
,
this
with
religious
and
pious
minds
answers
all
Doubts
,
and
fully
satisfies
all
Scruples
.
This
there●ore
is
the
thing
which
I
will
evince
,
that
●here
are
such
Secrets
as
these
in
our
Reli●●on
,
that
there
are
many
things
in
this
Holy
Institution
which
we
have
but
a
Dark
and
Imperfect
notice
of
,
and
it
is
impossible
for
us
to
attain
to
any
other
:
and
these
are
properly
stiled
Mysteries
.
That
one
Text
alone
,
1
Cor.
13.
9
,
12.
is
sufficient
to
prove
this
,
We
know
in
part
,
saith
the
Apostle
,
which
refers
to
the
knowledge
mention'd
in
the
foregoing
verse
,
by
which
(
as
it
is
agreed
by
all
)
is
to
be
understood
the
knowledge
of
Divine
and
Evangelical
matters
:
and
then
it
follows
by
way
of
natural
consequence
,
We
prophesie
in
part
,
for
our
instructing
of
others
must
be
answerable
to
our
own
knowledge
,
which
is
but
in
part
.
He
superadds
,
Now
we
see
through
a
glass
,
that
is
,
either
as
men
looking
through
a
Perspective
on
an
Object
a
great
way
off
,
and
therefore
made
Obscure
by
its
great
Distance
from
the
eye
;
or
,
as
persons
beholding
themselves
in
a
Glass
or
Mirror
,
which
manner
of
expression
St.
Iames
uses
to
signifie
a
Slight
View
,
1
Iam.
23.
(
and
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
be
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
)
But
this
Apostle
thinks
not
this
sufficient
to
set
forth
the
Meanness
and
Deficiency
of
our
Knowledge
of
Sacred
matters
,
but
he
adds
another
Emphatick
expression
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
a
riddle
,
i.e.
in
a
very
Obscure
,
dark
and
intricate
manner
,
and
therefore
our
Translators
render
it
[
darkly
.
]
The
sum
of
what
the
Apostle
saith
,
is
this
,
that
we
have
but
a
Partial
discovery
of
some
Divine
Truths
,
our
Sight
of
them
is
very
Imperfect
:
there
are
certain
Points
of
Christianity
which
are
not
within
the
sphere
of
our
Capacities
,
but
are
in
themselves
Aenigmatical
and
Abstruse
.
And
these
passages
are
the
more
considerable
,
if
we
call
to
mind
the
peculiar
quality
of
the
Person
,
who
writes
thus
:
It
was
that
Apostle
who
was
famous
for
his
Knowledge
,
he
,
who
among
all
the
Apostles
was
the
only
man
that
was
brought
up
a
Scholar
,
for
we
read
that
he
was
educated
in
the
School
of
Gamaliel
,
a
Celebrated
Hebrew
Doctor
and
Professor
,
and
thence
was
stock'd
with
all
the
Iewish
Literature
.
And
he
that
was
well
skill'd
in
the
Heathen
Poets
(
as
his
Quotations
in
the
New
Testament
let
us
know
)
was
questionless
not
defective
in
other
parts
of
Humane
Learning
,
which
he
had
the
advantage
of
furnishing
himself
within
his
own
Native
City
,
that
of
Tarsus
,
which
was
at
that
time
a
famous
Vniversity
.
And
these
Excellencies
joyn'd
with
his
own
Natural
Parts
and
Endowments
,
which
,
(
as
we
may
gather
from
his
Acute
Reasonings
and
Arguings
on
all
occasions
)
were
of
the
highest
pitch
,
could
not
but
render
him
a
very
Accomplish'd
Person
,
such
as
was
able
to
discern
and
judge
of
things
in
the
best
manner
,
and
to
know
and
comprehend
whatever
was
to
be
known
and
comprehended
of
them
.
But
we
are
to
remember
this
further
,
that
his
knowledge
in
Divine
and
Sacred
things
was
as
eminent
,
for
even
as
to
these
he
had
those
Helps
which
other
Christians
had
not
,
yea
,
which
the
rest
of
the
Apostles
were
not
honoured
with
,
for
he
tells
,
Gal.
1.
11
,
12.
That
the
Gospel
which
was
preached
of
him
was
not
after
man
,
for
he
neither
received
it
of
man
,
neither
was
he
taught
it
but
by
the
revelation
of
Iesus
Christ
.
He
was
in
an
Extraordinary
and
unparalell'd
manner
call'd
to
the
Office
by
Christ
himself
then
in
heaven
:
he
had
Immed●ate
declarations
of
God's
will
by
Visions
and
Revelations
,
2
Cor.
12.
1.
yea
,
by
abundance
of
Revelations
,
v.
7.
for
he
had
the
matchless
dignity
and
priviledge
to
be
caught
up
to
the
third
heaven
,
into
paradice
(
as
he
otherwise
expresses
it
)
the
Seat
of
the
Divine
Majesty
,
and
the
place
of
the
Blessed
;
and
there
he
heard
those
unspeakable
words
(
those
Doctrines
and
Truths
)
which
it
is
not
possible
for
a
man
to
utter
,
i.
e.
fully
,
v.
4.
Then
were
display'd
before
him
those
Mysteries
and
Profound
Doctrines
which
his
Writings
every
where
abound
with
;
several
of
which
are
not
so
much
as
mention'd
in
the
Writings
of
the
other
Apostles
▪
which
plainly
shews
,
that
he
far
excell'd
them
in
Spiritual
Knowledge
,
and
in
the
understanding
of
some
of
the
Main
Heads
of
the
Christian
Religion
.
And
yet
,
behold
!
this
Apostle
who
was
thus
bless'd
with
all
manner
of
Intellectual
Accomplishments
,
and
was
possessor
of
all
the
Knowledge
that
Nature
or
Art
and
his
own
happy
Genius
could
furnish
him
with
,
and
(
which
is
unspeakably
much
more
)
all
that
Knowledge
that
God
himself
vouchsafed
to
infuse
into
him
,
and
inspire
him
with
:
Behold
!
this
very
Apostle
is
the
man
who
uses
here
this
humble
and
mean
language
,
We
know
in
part
,
we
see
through
a
glass
darkly
.
When
he
saith
we
,
he
means
himself
as
well
as
other
Christians
;
nay
,
it
appears
that
he
chiefly
and
principally
intends
himself
,
for
he
changes
the
plural
into
the
singular
,
v.
12.
Now
I
know
in
part
,
as
much
as
to
say
,
notwithstanding
all
my
advantages
of
Knowing
much
more
than
others
,
I
acknowledge
my self
to
be
but
a
Smatterer
,
a
Novice
:
I
own
my self
to
have
but
a
mean
and
imperfect
insight
into
the
High
and
Mystical
Points
of
the
Gospel
:
and
if
they
were
not
such
,
I
should
not
have
so
short
and
partial
a
knowledge
of
them
.
This
is
an
unanswerable
place
of
Scripture
,
to
prove
that
there
are
Mysteries
in
Christianity
,
such
Divine
Truths
which
no
quickness
of
thoughts
,
no
sharpness
and
sagacity
of
mind
can
wholly
reach
.
And
therefore
if
St.
Paul
be
in
the
right
,
we
know
who
have
taken
the
wrong
part
.
If
Plato
could
say
of
the
Rites
of
Sacrificing
and
Divine
Worship
,
[
*
](A38031-e50020-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Epinom
.
It
is
impossible
for
our
mortal
nature
to
have
any
knowledge
of
these
things
,
surely
then
our
conceptions
concerning
the
Sublime
Points
of
Christianity
(
which
is
the
Noblest
and
Highest
Dispensation
of
Religion
)
must
needs
be
weak
and
shallow
.
[
†
](A38031-e50060-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ex●sit
.
Fide●
.
Divine
matters
are
not
clear
and
manifest
of
themselves
to
men
,
said
one
of
the
Greek
Sages
,
quoted
by
Iustin
Martyr
.
To
the
same
purpose
Clement
of
Alexandria
cites
,
that
eminent
passage
of
Plato
in
his
Timaeus
,
[
‖
](A38031-e50150-b)
‖
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
only
way
to
learn
Truth
is
to
be
taught
it
of
God
himself
,
or
of
those
that
are
from
God
.
Those
are
notable
words
of
Iamblicus
,
a
Platonick
Philosopher
,
[
*
](A38031-e50190-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
De
vitâ
Pythag.
It
is
not
easie
to
know
what
things
God
is
pleas'd
with
,
unless
we
have
convers'd
with
those
who
have
heard
them
from
God
,
or
we
have
heard
God
himself
,
or
we
have
attain'd
to
that
knowledge
by
some
Divine
Art
.
These
are
the
apprehensions
of
Improved
Heathens
concerning
Religious
matters
:
and
shall
not
those
who
have
attain'd
to
clearer
notions
believe
the
same
,
with
a
more
special
relation
to
the
doctrines
of
the
Gospel
?
As
these
things
were
not
at
first
found
out
by
Man
,
so
they
cannot
be
comprehended
by
him
.
As
they
were
not
discover'd
by
humane
skill
and
art
,
so
they
can
never
be
fully
known
and
explain'd
by
them
.
Thus
they
are
universally
a
Mystery
.
It
is
true
,
(
and
I
am
very
forward
to
grant
it
)
that
the
Christian
Religion
is
stock'd
even
with
Natural
Principles
,
such
as
are
in
themselves
manifest
.
Even
that
Model
of
Religion
,
which
is
made
up
wholly
of
the
Law
of
Nature
,
(
and
therefore
is
call'd
Natural
Religion
)
is
here
entirely
receiv'd
.
All
Rational
and
Moral
dictates
are
incorporated
into
this
Institution
.
Here
are
Admirable
Notions
which
carry
with
them
an
Intrinsick
Evidence
,
as
an
undeniable
demonstration
of
their
Worth
and
Excellency
:
here
are
Reason
and
Morality
at
their
Heighth
.
It
was
excellently
said
of
an
Ancient
Writer
of
the
Church
,
[
*
](A38031-e50290-b)
*
Absit
ut
hoc
in
nobis
Deus
oderit
,
in
quo
reliquis
●nimanti●us
excellentiores
creavit
.
Augustin
.
Epist.
222.
Far
●e
it
that
God
should
hate
in
us
that
very
thing
wherein
he
hath
created
us
more
excellent
than
other
creatures
.
So
we
may
say
,
Far
be
it
that
Christianity
should
disallow
that
very
thing
in
us
,
which
distinguishes
our
nature
from
that
of
Brutes
,
and
gives
us
a
Preference
to
them
.
Some
of
the
Mahometans
have
a
conceit
,
that
Idiots
and
Mad-men
are
Inspired
persons
,
that
those
who
have
so
little
of
Man
,
have
the
more
of
God
.
But
this
is
an
idle
fancy
,
and
unworthy
of
our
Humane
Nature
,
as
well
as
of
the
Supreame
Being
it self
,
who
was
the
Author
of
it
.
The
Best
Brains
are
fittest
for
Religion
,
and
even
for
the
Best
Religion
,
Christianity
.
It
is
admirably
shew'd
by
a
[
*
](A38031-e50350-b)
*
The
Honourable
Robert
Boyl
,
in
his
〈…〉
Worthy
Person
,
that
the
Christian
Religion
suits
even
with
a
Philosophick
Genius
.
I
question
not
but
it
may
be
made
evident
from
Strict
Reason
that
the
Main
System
of
the
Christian
Theology
is
uniform
and
harmonious
in
it self
,
and
conformable
to
all
the
Divine
Attributes
and
Perfections
,
that
the
Coming
of
Christ
in
the
flesh
was
requisite
in
order
to
the
Redemption
of
lost
Man
,
that
his
Undertatakings
were
the
most
Rational
Expedient
for
the
restoring
of
mankind
,
that
they
were
the
most
Proper
and
Suitable
Method
to
reduce
lapsed
creatures
,
and
raise
them
up
again
after
their
fall
,
and
that
Christ's
Divinity
was
no
more
impair'd
by
being
joyned
to
the
Humane
Nature
,
than
the
Soul
of
Man
is
by
its
Union
with
the
Body
.
These
and
several
things
of
this
kind
I
could
make
clear
and
evident
,
and
thereby
shew
that
Christianity
is
consonant
to
the
most
sober
Reflections
we
can
make
on
things
,
that
it
is
agreeable
to
the
most
solid
and
natural
Reasonings
we
can
form
.
For
we
are
not
to
imagine
(
as
some
Enthusiastick
Spirits
do
)
that
Divine
Revelation
contradicts
the
principles
of
Reason
:
this
being
a
certain
Truth
,
that
it
is
impossible
to
know
that
any
Revelation
,
i.
e.
any
Reveal'd
doctrine
is
from
God
,
unless
we
be
first
Reasonably
satisfied
that
it
is
from
him
.
Besides
,
Reason
is
from
God
as
well
as
Revelation
,
and
therefore
if
we
receive
the
latter
,
we
must
on
the
very
same
ground
attend
to
the
former
,
because
that
is
from
God
no
less
than
this
.
Wherefore
those
who
oppose
one
to
the
other
make
●od
contradict
himself
,
because
he
is
the
A●thor
of
both
.
And
here
I
cannot
but
take
notice
of
the
Injustice
of
some
late
Penmen
,
who
represent
the
Asserters
of
the
Trinity
,
and
of
such
like
Points
of
Faith
as
persons
that
are
Enemies
to
Reason
,
and
such
as
will
by
no
●●ans
admit
of
a
Rational
Religion
.
This
they
craftily
urge
and
aggravate
,
to
blacken
the
Cause
which
they
have
set
themselves
against
:
but
there
is
nothing
of
Truth
in
the
accusation
,
but
(
as
they
manage
it
)
a
great
deal
of
Falshood
and
Wrong
.
For
we
give
unto
Reason
the
things
that
are
Reason's
,
we
assert
the
use
and
necessity
of
it
in
Religion
,
yea
in
the
Christian
Religion
,
and
we
are
able
and
ready
to
defend
and
maintain
a
considerable
part
of
it
by
Rational
Principles
.
We
most
freely
profess
with
Iustin
the
Philosopher
and
Martyr
,
That
[
*
](A38031-e50510-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Apolog.
1.
whatever
was
well
said
by
any
of
the
Philosophers
,
Poets
and
Historians
is
to
be
found
in
the
Christian
Writings
of
the
Bible
.
We
declare
,
that
the
Christian
Institution
commends
and
enforces
all
the
Maxims
of
Morality
,
and
the
Natural
Religion
of
mankind
,
and
the
Common
Dictates
of
Reason
.
Those
therefore
are
very
Injurious
to
us
and
to
Truth
itself
,
who
labour
(
as
we
see
they
do
)
to
fill
Mens
heads
with
other
apprehensions
.
But
though
it
be
thus
in
the
general
,
yet
there
are
Particular
Doubts
and
Difficulties
relating
to
this
Holy
Institution
:
there
are
some
certain
Points
which
are
in
themselves
Mysterious
,
Incomprehensible
and
Inconceivable
,
and
will
not
submit
to
the
nicer
Scrutinies
of
Humane
Reason
.
The
●ery
Deity
it self
(
which
is
the
very
foundation
of
all
Christianity
)
is
a
〈◊〉
,
and
the
greatest
of
all
Mysteries
.
Whence
it
was
the
acknowledgment
of
〈◊〉
▪
a
very
Wise
and
Good
Man
,
God
is
Great
,
and
we
know
him
not
,
Job
36.
26.
We
cannot
fully
understand
his
Nature
and
Attributes
,
yea
we
are
capable
of
knowing
but
very
little
of
them
.
Which
is
fitly
express'd
by
that
of
the
Apostle
,
He
dwelleth
in
the
light
which
no
man
can
approach
unto
,
1
Tim.
6.
16.
This
inaccessible
Splendor
admits
not
of
a
full
view
.
The
more
we
gaze
upon
this
Glorious
Sun
,
the
more
we
are
dazzled
,
and
almost
blinded
.
In
some
case
[
*
](A38031-e50630-b)
*
De
Deo
etiam
vera
〈◊〉
p●riculosum
est
.
Cyprian
.
in
〈◊〉
.
it
is
unsafe
and
perillous
,
saith
a
Pious
Father
,
to
speak
what
is
True
of
God
.
[
†
](A38031-e50650-b)
†
—
Me●●us
scitur
nesciendo
.
Augustin
.
l.
11.
de
Ord.
●●e
is
best
known
by
a
modest
〈◊〉
,
●●ith
another
.
[
‖
](A38031-e50670-b)
‖
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
Clem.
Alex.
S●rom
.
l.
4.
We
know
not
wh●●
he
is
,
but
only
what
he
is
not
,
saith
a
Third
.
And
it
is
observable
,
that
Socinus
himself
in
the
first
Chapter
of
his
Prae●●ctions
sti●●y
cont●nds
(
though
upon
no
solid
grounds
at
all
)
that
the
Existence
of
God
is
not
discoverable
by
the
light
of
Na●ure
and
Reason
:
how
then
can
he
and
his
●ollowers
imagine
●hat
the
Divine
Nature
and
Essence
are
to
be
comprehended
by
huma●e
thoughts
?
If
we
cannot
,
according
to
him
,
discover
that
God
is
,
how
shall
we
understand
what
he
is
?
There
are
several
unutterable
Abstrusities
and
Difficulties
in
the
notion
of
an
Eternal
Self-subsisting
Being
.
We
cannot
penetrate
into
the
Omniscience
and
Omnipresence
of
God
:
we
have
not
adequate
conceptions
of
his
Immutability
,
his
Justice
,
his
Faithfulness
:
and
none
of
his
Perfections
and
Excellencies
are
throughly
understood
by
us
.
So
that
according
to
the
way
of
Arguing
,
which
some
men
use
,
viz.
that
Nothing
must
be
receiv'd
in
Religion
but
what
is
exactly
according
to
plain
Reason
,
they
may
renounce
the
Deity
it self
,
for
in
the
notions
we
have
of
the
Nature
and
Attributes
of
God
there
are
some
things
above
our
Reason
.
The
Manner
how
Three
real
Subsistencies
are
united
in
One
Essence
or
Substance
of
the
Godhead
is
not
comprehensible
,
but
the
Holy
Scripture
puts
it
beyond
all
doubt
that
it
is
so
.
There
are
many
Principles
and
Propositions
in
Christianity
which
are
far
above
our
weak
capacities
.
There
are
several
things
in
the
Conduct
of
our
Redemption
and
Salvation
,
the
exact
knowledge
of
which
is
hidden
from
us
:
at
least
the
Modes
and
Circumstances
belonging
to
them
are
not
to
be
comprehended
,
though
we
are
sure
of
the
General
Truth
.
There
are
sundry
Difficult
things
occur
concerning
the
Incarnation
of
the
Son
of
God
,
but
we
have
no
reason
to
disbelieve
the
Doctrine
it self
.
[
*
](A38031-e50800-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈…〉
.
I
know
,
saith
St.
Chrysostom
,
that
the
Son
was
begotten
of
the
Father
,
but
how
I
know
not
.
I
know
he
was
born
of
a
Virgin
,
but
I
can't
tell
the
Manner
of
it
:
for
we
acknowledge
the
production
of
Both
Natures
,
and
yet
the
Manner
of
both
we
are
not
able
to
declare
.
So
as
to
the
Vnion
of
the
Divine
and
Humane
Natures
in
Christ's
Person
,
we
have
not
an
accountable
idea
of
it
,
though
the
thing
it self
is
agreeable
to
Reason
.
We
cannot
answer
all
the
doubts
concerning
Christ's
Satisfaction
,
but
upon
incontestable
grounds
we
may
be
convinc'd
of
the
Truth
of
it
.
The
Resurrection
of
the
same
Body
at
the
last
day
is
an
unquestionable
Article
of
the
Christian
Faith
:
but
if
we
be
ask'd
how
a
dead
body
crumbled
into
dust
,
and
perhaps
dissipated
by
the
winds
into
several
quarters
,
or
how
a
body
converted
into
the
substance
of
other
creatures
,
after
innumerable
introductions
of
new
shapes
,
preserves
its
proper
Identity
●nd
Individuation
;
if
we
be
ask'd
,
I
say
,
How
this
can
be
?
The
Answer
in
brief
can
〈◊〉
no
other
than
this
,
We
cannot
tell
.
But
it
will
be
said
,
This
is
an
unbecoming
Answer
for
any
man
that
pretends
to
Knowledge
and
Understanding
in
the
matters
of
Religion
.
I
reply
,
This
is
no
ways
unbecoming
,
but
to
pretend
to
give
Reasons
and
Accounts
,
when
we
are
not
able
to
do
it
,
is
very
unbecoming
and
absurd
.
And
many
other
Points
of
Christianity
are
hid
from
our
Natural
Reason
,
and
are
Inscrutable
Secrets
.
Our
Religion
hath
many
Mazes
and
Labyrinths
in
it
which
we
cannot
extricate
our selves
out
of
.
The
Gospel
not
only
was
,
but
is
a
Mystery
:
it
is
so
now
,
and
will
continue
so
to
the
end
of
the
world
.
If
we
enquire
into
the
Reasons
of
this
,
so
far
as
we
are
able
to
judge
,
there
may
be
this
Account
given
of
it
:
1.
That
which
Solomon
suggests
to
us
ought
to
have
the
preference
to
all
other
Reasons
that
can
be
assign'd
,
It
is
the
glory
of
God
,
saith
he
,
to
conceal
a
thing
,
Prov.
25.
2.
The
Supreme
Being
is
pleas'd
to
hide
the
knowledge
of
several
things
from
men
,
because
this
redounds
to
the
Honour
and
Glory
of
the
Divine
Majesty
.
Hereby
the
Sovereignty
of
the
Great
Disposer
of
all
things
is
displayed
to
mankind
:
hereby
his
Transcendent
Nature
,
which
infinitely
●urpasses
that
of
all
Created
beings
,
is
proclaim'd
to
the
world
.
This
was
the
sense
of
another
Wise
and
Holy
man
,
who
speaking
of
the
Almighty
,
saith
,
He
giveth
not
account
of
any
of
his
matters
,
Job
33.
13.
Though
sometimes
,
yea
,
frequently
he
vouchsafes
to
render
a
Reason
of
what
he
saith
,
as
well
as
of
what
he
doth
,
yet
in
many
cases
he
thinks
fit
to
deal
with
us
otherwise
,
and
not
to
answer
,
or
account
for
all
his
matters
,
as
the
Original
hath
it
.
Though
we
demand
a
Reason
,
he
is
not
obliged
to
give
,
because
(
as
it
is
rightly
suggested
by
the
same
Pious
Observer
)
God
is
greater
than
man
,
v.
12.
He
is
infinitely
exalted
above
the
nature
of
mortal
men
,
and
therefore
it
is
unsufferable
boldness
to
search
into
his
Divine
Secrets
,
and
to
promise
our selves
a
full
comprehension
of
them
.
For
these
things
are
conceal'd
from
us
on
purpose
to
give
us
an
assurance
of
the
Infinite
Nature
and
Wisdom
of
our
Maker
.
We
hence
are
effectually
taught
,
that
God
is
not
like
one
of
us
,
that
his
Essence
and
Properties
are
of
an
immense
and
unsearchable
nature
,
not
to
be
comprehended
by
us
.
Even
concerning
Visible
and
Natural
things
,
One
of
the
Ancients
●peaks
thus
,
[
*
](A38031-e51060-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chryso●●
▪
●om.
12.
ad
Pop.
Antioch
.
If
any
of
them
surpass
your
understanding
,
and
you
can't
find
out
the
reason
of
them
,
then
for
that
very
reason
glorifie
the
Creator
,
because
his
Transcendent
Wisdom
shew'd
in
these
things
exceeds
your
apprehension
.
Much
more
then
may
we
,
nay
ought
we
to
pronounce
the
same
concerning
Divine
and
Heavenly
matters
:
the
Transcendent
Nature
of
them
discovers
a
Wisdom
much
more
so
.
This
is
a
convictive
proof
to
sober
and
thoughtful
minds
,
that
God
is
Great
and
Wise
above
what
humane
intellects
can
conceive
.
This
then
is
a
sufficient
account
(
if
there
were
no
other
)
of
the
Unsearchableness
of
the
Divine
Nature
,
and
those
things
that
immediately
depend
upon
it
,
and
flow
from
it
.
2.
It
is
God's
pleasure
to
render
Divine
Truths
more
Venerable
by
their
Obscurity
.
We
might
say
,
and
that
truly
,
with
a
Learned
Christian
Philosopher
,
That
the
[
*
](A38031-e51140-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Synes.
Darkness
of
these
Sacred
things
,
and
our
ignorance
concerning
them
are
useful
to
preserve
and
uphold
the
Reverence
and
Majesty
of
them
.
If
the
sacred
doctrines
of
the
Gospel
were
to
be
prostituted
to
the
capricious
reasonings
of
vain
men
,
if
we
could
exactly
fathom
all
the
depths
of
Divinity
,
we
should
not
have
that
superlative
Admiration
and
Regard
for
them
which
they
deserve
:
and
we
plainly
see
,
that
those
who
pretend
to
lay
them
open
,
do
in
reality
undervalue
them
,
and
lower
the
Excellency
of
them
.
We
have
reason
therefo●e
〈◊〉
think
,
that
it
was
design'd
by
Heaven
,
that
the
Abstruseness
of
Divine
matters
should
inhanse
our
Esteem
of
them
,
and
render
them
in
our
apprehension
(
what
they
are
in
themselves
)
August
,
Great
and
Venerable
.
And
consequently
,
we
must
not
reject
the
doctrines
conveyed
to
us
in
the
Holy
Scripture
,
because
they
are
thus
Obscure
,
and
exalted
above
our
natural
light
,
but
we
are
rather
to
admire
and
reverence
them
because
they
are
so
,
i.
e.
because
they
are
of
so
high
and
transcendent
a
nature
.
3.
This
likewise
might
be
added
,
that
it
is
the
divine
will
and
pleasure
,
that
not
only
our
Estimation
and
Reverence
,
but
our
Diligence
and
Sedulity
should
be
excited
by
this
means
.
For
though
we
cannot
reach
to
a
full
knowledge
of
these
Profound
matters
,
and
though
we
are
forbid
a
bold
and
saucy
prying
into
them
,
yet
there
is
always
something
gain'd
by
a
Humble
and
Modest
Searching
into
them
,
and
by
an
industrious
and
careful
Enquiry
into
the
Holy
Oracles
,
where
these
infallible
dictates
are
.
For
as
there
are
Plain
and
Obvious
Truths
in
the
Sacred
Writings
,
so
there
are
others
that
are
Abstruse
and
Perplexed
,
to
check
our
Negligence
and
Oscitancy
,
our
carelesness
end
unconcernedness
,
and
to
rouze
our
Industry
,
and
encourage
our
pains
and
study
:
for
those
portions
of
Scripture
wherein
these
Truths
are
contain'd
,
will
abundantly
employ
these
,
and
recompence
our
labour
.
Even
on
this
account
it
was
fitting
that
there
should
be
some
Mysteries
in
our
Holy
Religion
.
4.
The
Chief
and
Grand
Reason
to
be
assigned
of
this
matter
(
and
which
I
will
more
amply
insist
upon
)
is
this
,
that
the
very
Nature
of
the
things
themselves
,
which
we
are
treating
of
,
renders
them
Mysterious
and
Difficult
.
For
things
of
an
Infinite
and
Transcendent
nature
are
above
the
reach
of
finite
understandings
.
Such
is
God
,
such
is
the
Sacred
Trinity
,
and
such
are
those
Doctrines
which
I
mention'd
before
,
which
immediately
relate
to
the
Godhead
it self
and
its
Attributes
,
or
the
Divine
Persons
subsisting
in
the
Godhead
,
or
more
particularly
Christ
Iesus
,
and
his
Blessed
Undertakings
for
us
,
which
are
the
proper
matter
of
the
Gospel
,
the
knowledge
of
which
depends
wholly
on
the
Will
of
God
;
for
no
mortal
man
could
have
any
notice
of
them
,
unless
God
himself
had
been
pleas'd
to
discover
them
.
And
now
when
they
are
discover'd
,
they
are
of
that
high
and
soaring
nature
,
that
no
humane
creature
can
reach
them
:
they
are
of
that
towering
pitch
,
that
they
are
above
all
finite
intellect
.
More
especially
the
nature
of
the
Sacred
Trinity
is
such
,
that
it
is
above
being
described
:
which
we
are
not
to
be
dissatisfied
with
,
for
if
the
Holy
Trinity
were
not
abstruse
and
mysterious
,
it
would
not
be
what
it
is
,
and
what
it
cannot
otherwise
be
.
Therefore
he
that
expects
this
doctrine
should
be
Clear
,
fancies
an
Impossibility
,
both
as
to
the
Trinity
it self
,
and
as
to
us
.
For
this
Infinite
and
Perfect
Trin-Vnity
is
in
its
own
nature
unsearchable
,
and
in
respect
of
our
finite
and
imperfect
Understanding
is
much
more
so
.
Wherefore
those
Propositions
which
belong
to
this
Infinite
Subject
must
needs
be
dark
and
intricate
,
and
cannot
be
otherwise
.
How
can
we
imagine
we
should
be
able
to
grasp
these
things
which
consider'd
in
themselves
are
of
so
elevated
a
nature
?
It
is
certain
we
cannot
with
reason
imagine
or
expect
this
.
And
we
may
be
convinc'd
of
it
from
this
one
Consideration
(
which
I
will
somewhat
enlarge
upon
)
viz.
that
many
things
of
a
meaner
and
lower
degree
,
such
as
the
Common
Works
of
Nature
,
and
the
Phaenomena
of
the
Visible
and
Sensible
World
have
rais'd
great
Disputes
,
and
after
all
the
exactest
enquiries
into
them
,
remain
still
hidden
and
obscure
:
How
then
can
we
expect
that
Divine
and
Supernatural
things
should
be
void
of
all
Obscurity
?
An
Acute
Naturalist
speaking
of
things
of
the
former
sort
,
tells
us
,
[
*
](A38031-e51390-b)
*
Nobis
rimari
illa
&
conjecturare
in
occulto
tantùm
licet
.
—
Neque
enim
omnia
Deus
humanis
oculis
not
a
fecit
.
Quota
pars
operis
tanti
nostris
oculis
committitur
?
Senec.
Nat.
Quest.
Lib.
7.
That
he
pretends
not
to
Science
,
but
contents
himself
with
bare
guessing
;
for
God
(
saith
he
)
hath
not
laid
open
all
things
to
humane
sight
and
perception
:
there
is
a
considerable
part
of
this
great
Work
,
which
the
Wise
Maker
of
all
things
hath
thought
good
to
hide
from
our
Eyes
.
Thus
this
Great
Philosopher
ingenuously
owns
his
Ignorance
,
and
at
the
same
time
the
Wise
Disposal
of
Heaven
.
That
Noted
and
Trite
Problem
of
the
Divisibility
of
Matter
or
Quality
hath
posed
all
the
Learned
heads
in
the
world
:
and
yet
upon
this
one
Property
of
Matter
depends
the
whole
System
of
Geometry
,
and
all
the
Mathematick
Arts
and
Sciences
,
which
(
above
all
others
)
boast
of
their
Certainty
and
Demonstration
.
It
is
not
to
this
very
day
unanimously
agreed
what
the
True
Scheme
of
the
world
is
,
and
whether
the
Sun
or
the
Earth
be
the
Center
of
the
Universe
.
If
we
consider
it
well
,
it
is
a
manifest
Argument
of
our
shallow
Understanding
and
Sense
,
that
we
can't
tell
whereabouts
we
are
,
and
which
part
of
the
World
is
our
Situation
.
It
is
another
proof
of
our
Ignorance
,
yea
of
the
defectibility
of
our
Senses
,
that
we
dispute
whether
the
Earth
moves
or
no.
A
great
many
Learned
and
Wise
Men
of
late
,
and
some
profess'd
Mathematicians
(
not
the
worst
Judges
in
the
case
)
hold
it
doth
:
and
yet
ten
thousand
of
Considerate
heads
before
this
never
thought
of
it
.
And
our
Senses
tell
us
no
such
thing
,
but
the
contrary
,
viz.
that
the
Earth
stands
Still
,
and
is
Immoveable
.
This
is
certain
that
the
Sense
and
Feeling
of
all
men
in
the
world
are
mistaken
,
and
about
their
Proper
Object
,
and
that
Continually
(
which
is
somewhat
hard
to
digest
)
or
else
the
Earth
is
not
moved
,
is
not
a
Planet
,
hath
no
diurnal
Revolution
.
That
the
doctrine
of
the
Earth
is
Obscure
and
Difficult
,
we
have
a
Remarkable
Proof
in
the
late
Theorists
,
and
others
that
have
appear'd
on
the
stage
.
They
have
been
pleas'd
to
thrust
very
Harsh
and
Incredible
things
upon
us
;
and
(
to
speak
freely
)
there
are
some
of
them
that
are
so
far
from
explaining
and
giving
a
rational
account
of
the
Ph●nomena
of
the
Earth
,
that
they
have
rendred
this
doctrine
more
obscure
and
perplexed
than
ever
it
was
:
besides
that
,
they
have
entrench'd
upon
the
Mosaick
Verity
,
and
have
abandon'd
that
Account
of
the
Creation
,
and
particularly
of
the
Earth
,
which
the
Inspired
Writer
hath
delivered
.
This
is
certain
,
that
seeing
they
run
a
tilt
against
one
another
,
they
cannot
all
of
them
be
in
the
right
about
their
notions
of
the
Earth
;
and
it
is
a
question
whether
any
of
them
have
light
upon
the
Truth
,
excepting
what
One
of
them
hath
deliver'd
as
matter
of
Fact
,
and
built
upon
Clear
Experiment
and
Observation
,
which
we
owe
to
his
Indefatigable
Industry
and
Great
Sagacity
.
In
brief
,
it
must
be
acknowledg'd
,
that
they
are
very
Ingenious
and
Learned
Conjectures
,
but
some
of
their
respective
Hypothesis
and
Solutions
are
loaded
with
such
Difficulties
(
for
on
that
account
it
is
that
I
mention
these
things
)
they
are
loaded
(
I
say
)
and
oppress'd
with
such
Difficulties
as
are
able
to
stifle
and
choak
not
only
the
restif
and
hide-bound
Faith
of
a
Socinian
,
but
the
ordinary
belief
and
assent
of
a
Plain
Philosopher
,
be
he
never
so
Credulous
.
Then
if
we
come
to
Particulars
belonging
to
this
Terrestrial
Globe
,
with
what
Perplexities
are
we
beset
?
Are
not
only
the
Old
but
the
New
Opinions
concerning
them
every
day
quarrell'd
with
,
and
their
Celebrated
Authors
and
Founders
turn'd
out
of
the
Schools
?
And
what
is
the
Reason
?
Because
of
the
Uncertainty
,
Difficulty
and
Mystery
in
every
thing
.
How
unsearchable
are
the
most
common
and
obvious
Operations
of
Nature
?
Who
can
by
any
Material
Cause
solve
the
Cohesion
of
parts
in
bodies
?
Who
can
assign
the
True
Principle
of
Gravity
,
or
the
Cause
of
the
Flowing
and
Ebbing
of
the
Sea
,
or
of
the
Attraction
of
the
Load-stone
,
or
of
several
other
things
of
that
nature
?
To
instance
more
particularly
in
a
Plant
,
tell
me
,
if
you
can
,
the
Pedegree
of
this
poor
Vegetable
:
blazon
the
Coat
of
its
Seminal
Form
.
Say
,
wherein
consists
the
Life
and
Death
of
this
sort
of
beings
.
Shew
me
exactly
how
a
few
Seeds
buried
in
the
Earth
,
and
entomb'd
with
clods
,
have
so
flourishing
a
Resurrection
.
Give
an
account
of
the
whole
series
and
progress
of
their
Motion
,
the
gradual
and
successive
process
of
Vegetation
in
the
root
,
fibres
,
pith
,
stalks
,
branches
,
blossoms
,
flowers
,
leaves
,
fruit
,
and
by
what
Rules
they
direct
their
course
so
methodically
.
How
is
it
that
they
stop
at
such
a
Stature
and
just
Proportion
?
What
causes
the
Diversity
of
their
Shape
and
Figure
?
of
their
Colour
and
Smell
?
what
produces
the
excellent
variety
of
their
Qualities
and
Vertues
?
There
is
no
man
upon
earth
(
whatever
pretences
he
may
make
)
is
able
throughly
to
resolve
himself
or
others
about
all
or
any
of
these
Queries
.
If
I
should
pass
to
the
Mineral
Regions
,
there
a
[
*
](A38031-e51880-b)
*
Mr.
Boyl
,
Nat.
Hist.
p.
13.
Celebrated
Vertuoso
tell
us
,
't
is
acknowledg'd
by
a
Great
Naturalist
,
That
it
is
impossible
for
one
man
to
understand
throughly
the
nature
of
Antimony
:
and
how
then
shall
he
know
all
the
rest
of
the
Subterraneous
World
?
And
then
,
in
the
Animal
Kingdom
,
there
are
yet
more
Puzzling
Enquiries
:
the
Remarkable
Rarieties
in
the
contexture
of
a
despicable
Insect
are
enough
to
entertain
a
Man's
study
all
his
days
,
(
if
he
had
nothing
else
to
do
)
and
at
last
he
would
have
cause
to
complain
that
he
hath
found
out
but
little
.
For
,
as
a
[
*
](A38031-e51930-b)
*
Judge
Hale
,
of
Humilit●
.
Judicious
Enquirer
tells
us
,
Never
was
the
man
yet
in
the
world
that
could
give
an
accurate
account
of
the
nature
of
a
Flie
,
or
a
Worm
in
its
full
comprehension
.
It
hath
pass'd
for
current
doctrine
,
that
Insects
are
frequently
begot
of
Putrified
matter
,
as
well
as
by
Univocal
Generation
;
but
[
†
](A38031-e51970-b)
†
Malpig●i
,
〈◊〉
,
Lewenh●ek
,
●●ammerdam
,
Dr.
Li●●er
,
Mr.
Ray.
several
late
Vertuoso's
of
the
First
Rate
pour
in
upon
us
abundance
of
Experiments
,
to
prove
that
there
is
not
the
most
Minute
Animal
that
is
by
Equivocal
Production
.
Cochenile
hath
been
thought
to
belong
to
Plants
,
but
an
Inquisitive
[
‖
](A38031-e52030-b)
‖
N.
Har●soeker
,
Essay
on
Dioptricks
.
Author
of
late
hath
discarded
that
Vulgar
Notion
,
and
tells
us
,
it
is
not
a
Plant
,
but
a
Living
Creature
,
it
is
not
a
Grain
,
but
a
kind
of
Insect
,
for
thus
his
Microscope
hath
taught
him
to
determine
.
In
many
other
Instances
it
might
be
proved
,
that
most
of
our
late
Learning
in
Natural
Philosophy
hath
been
to
shew
,
that
what
hath
been
formerly
said
,
is
false
.
And
as
for
Our selves
(
who
are
Perfecter
Creatures
)
we
are
Walking
Problems
,
we
are
Talking
Wonders
,
we
carry
about
with
us
,
even
in
our
Bodies
,
a
Complication
of
Mysteries
.
But
if
we
speak
of
the
Incorporeal
part
of
us
,
then
we
are
environ'd
with
much
greater
Darkness
and
Wonders
.
It
is
an
undeniable
demonstration
of
our
Ignorance
and
Weak
Conceptions
,
that
we
know
so
little
of
our
Souls
,
the
things
by
which
we
know
all
that
we
know
.
A
mans
Mind
is
the
[
*
](A38031-e52110-b)
*
Nihil
est
interi●s
Mente
.
Cic.
Inmost
thing
he
hath
:
nothing
is
so
Near
to
him
,
and
Intimate
with
him
;
and
yet
the
many
disputes
and
contests
of
Learned
Writers
about
its
Nature
,
and
Functions
,
and
the
manner
and
method
of
its
Operations
acquaint
us
how
obscure
and
uncertain
mens
notions
are
concerning
it
.
Especially
we
are
yet
to
seek
how
a
being
that
is
wholly
Bodiless
is
able
to
lay
hold
on
Matter
,
to
actuate
and
inform
it
.
No
man
can
tell
how
the
Soul
causes
Motion
by
Thought
,
or
how
by
the
same
way
it
is
able
to
put
a
stop
to
bodily
motion
.
We
experience
this
to
be
true
,
but
it
will
puzzle
us
to
give
an
account
of
the
Manner
of
it
.
It
is
no
more
to
be
explain'd
and
apprehended
how
the
Humane
Mind
can
think
or
will
the
Animal
Spirits
into
Action
,
than
that
a
man
should
by
his
Thoughts
or
Will
command
the
Winds
to
blow
,
or
the
Flames
to
burn
;
for
the
Spirits
of
the
body
,
being
Material
,
are
no
more
capable
in
themselves
of
being
thus
actuated
by
the
Soul
than
the
others
are
.
And
lastly
,
though
we
know
we
have
a
Soul
,
and
are
as
certain
of
it
as
any
thing
in
nature
,
yet
it
hath
been
long
controverted
where
it
is
,
in
what
part
of
the
body
it
is
placed
.
Though
it
be
sufficiently
demonstrated
,
that
there
is
such
a
being
as
the
Rational
Soul
,
and
that
it
is
really
distinct
from
Matter
,
and
that
this
latter
is
uncapable
of
Cogitation
(
as
was
never
more
nervously
proved
than
of
late
by
a
Great
and
Eminent
Person
of
our
Church
,
against
one
that
shews
himself
inclined
to
believe
that
Matter
can
Think
)
though
,
I
say
,
it
is
evident
,
that
there
is
such
a
Distinct
Being
as
is
the
Sovereign
Empress
of
all
our
Functions
and
actions
,
yet
it
is
not
certainly
known
where
her
Throne
is
.
For
some
give
her
the
whole
body
for
her
seat
,
others
believe
she
circulates
in
the
Blood
,
and
others
assign
her
the
Heart
as
her
particular
Chair
of
State
.
And
though
,
it
is
true
,
the
most
Piercing
Philosophers
of
late
have
confined
her
to
the
Brain
,
yet
they
are
not
agreed
in
what
part
of
it
her
Residence
is
.
Many
other
Instances
(
indeed
almost
as
many
as
there
are
Phaenom●na
in
the
world
)
of
the
Uncertainty
of
Natural
Speculations
might
be
produced
.
A
great
part
of
that
which
passes
for
Knowledge
is
ingenious
Guessing
and
Surmise
.
And
yet
,
notwithstanding
the
Scruples
and
Difficulties
which
attend
all
these
things
which
I
have
mention'd
,
the
Things
themselves
are
readily
own'd
and
assented
to
.
So
that
these
several
Particulars
,
which
I
have
named
,
are
clear
demonstrations
of
these
two
things
;
First
,
That
Propositions
may
be
True
,
and
consequently
,
that
we
may
give
our
Assent
to
them
,
though
the
matter
of
them
surpasses
our
Reason
,
yea
,
tho'
it
is
not
only
hard
but
impossible
to
explain
it
,
and
to
give
an
account
of
the
Manner
of
it
.
Secondly
,
The
foresaid
Examples
plainly
shew
,
that
some
things
even
in
Nature
may
be
above
Reason
,
and
yet
not
●ontrary
to
it
,
for
if
they
were
the
latter
,
no
man
would
yield
assent
to
them
,
but
wholly
reject
them
as
inconsistent
and
impossible
.
But
even
the
very
persons
with
whom
our
business
is
at
present
,
profess
their
ready
assent
to
the
truth
and
reality
of
all
these
things
,
though
they
know
not
how
to
explain
them
,
and
solve
the
right
manner
of
them
.
Hence
it
follows
,
that
we
ought
not
to
disbelieve
a
thing
meerly
because
it
surmounts
our
Reason
,
and
that
we
are
not
to
infer
from
a
thing
's
being
above
Reason
,
that
it
is
contrary
to
it
,
for
after
this
rate
we
must
discard
all
Natural
Philosophy
,
and
believe
nothing
of
the
most
ordinary
Occurrences
in
Nature
.
And
what
hinders
now
,
that
we
should
not
make
the
like
Deductions
with
reference
to
those
Higher
matters
,
which
I
before
mention'd
?
May
we
not
on
much
better
grounds
make
these
two
Inferences
,
viz.
that
we
ought
not
to
disbelieve
those
things
because
they
exceed
our
Reason
;
and
that
though
they
do
so
,
yet
it
follows
not
thence
,
that
they
are
repugnant
to
Reason
?
Such
Inferences
as
these
are
very
good
and
valid
,
because
of
the
difficult
and
recondite
nature
of
these
Spiritual
and
Divine
matters
,
which
far
outdoeth
that
of
Bodily
and
Sensible
things
.
And
we
shall
find
that
this
is
the
way
of
Reasoning
,
which
one
of
the
Ancientest
and
Learnedest
of
the
Primitive
Writers
of
the
Christian
Church
made
use
of
against
the
Hereticks
and
Seducers
of
his
and
the
immediately
foregoing
times
.
[
*
](A38031-e52280-b)
*
Irenaeus
adv.
Haeres
.
l.
2.
cap.
47.
He
argues
from
the
Obscurity
in
matters
of
Sense
to
those
that
are
Spiritual
and
of
a
Sublime
Nature
.
Thus
then
,
in
imitation
of
that
Great
Man
,
we
may
solidly
argue
,
with
relation
to
the
foregoing
disquisitions
in
Philosophy
,
If
in
things
of
an
inferior
nature
there
be
such
Obscurities
and
Difficulties
(
which
yet
are
no
impediments
to
our
Assent
)
how
much
more
then
in
Higher
things
may
we
expect
there
should
be
Great
Difficulties
,
and
amazing
Obscurities
?
If
Natural
Knowledge
be
so
Cloudy
,
is
there
not
reason
to
believe
the
Divine
and
Heavenly
to
be
much
more
so
?
If
we
are
not
able
to
find
out
the
True
System
of
the
Material
World
,
how
can
we
apprehend
the
unspeakable
nature
of
the
Spiritual
one
?
If
there
be
Mysteries
in
Philosophy
,
surely
there
are
Greater
ones
in
the
Gospel
.
If
the
nature
of
a
Groveling
Plant
confounds
us
,
how
shall
we
be
able
to
solve
all
the
difficult
Problems
in
Christianity
?
If
a
man
can't
attain
all
his
life
time
to
the
knowledge
of
a
single
Mineral
,
is
it
probable
that
he
can
in
a
much
less
time
know
fully
the
Secrets
of
the
Kingdom
of
Heaven
?
If
he
can't
give
an
account
of
a
sorry
Insect
,
how
shall
he
be
able
to
unravel
the
Mysteries
of
our
Faith
?
If
we
can't
tell
with
all
our
reason
and
argumentation
how
the
Soul
is
united
to
,
and
acts
upon
the
Body
,
how
is
i●
possible
to
tell
the
manner
of
the
Son
of
God's
being
joyn'd
to
the
Humane
nature
?
or
how
could
it
be
expected
we
should
give
an
account
of
the
Unity
of
the
Three
Persons
in
the
Godhead
,
or
of
other
the
like
surprizing
doctrines
in
our
Religion
?
If
we
have
so
mean
a
discovery
of
what
is
within
us
,
and
so
near
to
us
,
and
is
the
Best
part
of
us
,
yea
,
is
Our selves
,
it
is
no
wonder
that
we
can't
arrive
to
a
full
knowledge
of
the
things
that
are
without
us
,
and
are
remote
from
us
,
and
which
are
not
of
the
same
Limited
nature
with
Our selves
,
but
are
Boundless
and
Infinite
.
If
it
was
the
Opinion
of
a
Great
Philosophick
Wit
,
that
the
Material
World
is
indefinitely
extended
,
that
the
Compass
of
the
Universe
is
beyond
all
that
we
can
imagine
,
that
it
is
impossible
to
frame
a
conception
of
the
limits
and
bounds
of
it
,
then
may
we
not
with
more
reason
hold
the
Intellectual
World
to
be
a
boundless
Expanse
,
such
as
we
cannot
possibly
reach
to
the
Extremity
of
,
an
endless
,
unlimited
,
and
as
it
were
infinite
System
?
Especially
if
we
speak
of
the
Divine
and
Supernatural
things
belonging
to
it
,
we
must
be
forced
to
own
this
Truth
,
and
to
confess
,
that
what
we
know
of
them
is
the
least
part
of
what
is
kept
from
our
knowledge
,
and
that
we
cannot
possibly
with
the
greatest
art
and
wit
attain
to
a
greater
insight
.
For
if
there
be
Apocrypha
in
Nature
(
as
hath
been
shew'd
)
it
is
not
strange
that
there
are
Mysteries
in
Divinity
,
which
it
is
impossible
(
whatever
some
pretend
)
to
solve
,
by
reason
of
their
Profound
and
Immense
nature
.
These
will
not
admit
of
an
accurate
Inquisition
,
and
therefore
all
our
knowledge
concerning
them
is
defective
,
and
must
needs
be
so
.
We
are
presently
beyond
our
depth
,
we
are
soon
plung'd
when
we
venture
into
this
Fathomless
Ocean
.
The
Reason
is
,
because
the
Mind
of
man
can
have
no
perfect
knowledge
of
what
is
of
so
Transcendent
a
nature
:
especially
it
can't
attain
to
a
compleat
notion
and
perception
of
what
is
Infinite
.
This
alone
were
sufficient
to
decide
the
Dispute
between
the
Anti-Trinitarians
and
us
.
If
they
would
put
the
whole
Controversie
upon
this
issue
,
it
would
soon
have
a
period
.
I
wish
they
would
well
consider
of
it
,
and
shew
themselves
(
what
they
so
vaunt
themselves
to
be
)
Masters
of
True
Reason
.
For
then
they
would
see
how
unreasonable
it
is
,
that
their
thoughts
and
expressions
concerning
the
Infinite
God
should
be
according
to
the
nature
of
Finite
beings
.
They
would
see
how
absurd
it
is
to
undertake
to
measure
the
Creator
by
the
Creature
,
and
to
apply
the
Properties
of
Natural
things
to
what
is
Supernatural
,
as
they
deal
in
the
doctrine
about
the
Holy
Trinity
.
They
would
find
that
what
is
true
of
the
former
,
is
not
necessarily
so
of
the
latter
,
and
consequently
,
that
they
ought
not
to
●rgue
from
the
nature
of
a
finite
and
created
being
to
that
of
God
.
They
would
be
convinced
,
That
the
Scripture
(
to
use
the
words
of
a
[
*
](A38031-e52400-b)
*
Dr.
H●n
.
More
,
in
his
Mystery
of
Godliness
,
Book
10.
Chap.
6.
Man
of
free
Thoughts
,
and
of
a
very
Philosophical
and
Rational
Genius
,
who
professes
that
the
Scripture
)
declares
nothing
concerning
the
Divinity
of
Christ
and
the
Holy
Trinity
,
that
is
impossible
,
contradictious
,
or
more
unintelligible
than
things
that
men
ordinarily
assent
to
,
who
are
free
Philosophers
,
and
admit
nothing
upon
force
or
superstition
,
but
upon
Reason
.
They
would
not
pretend
to
such
a
penetration
of
mind
as
to
dive
into
the
exact
nature
of
the
Deity
,
they
would
be
sensible
of
the
unmeasurable
disproportion
between
their
weak
capacities
,
and
what
is
Infinite
and
Immense
.
In
sum
,
they
would
confess
,
that
they
have
not
right
conceptions
concerning
the
nature
of
those
Sublime
Verities
,
which
I
have
been
speaking
of
,
whilst
they
contend
,
that
there
is
nothing
Mysterious
and
Hidden
in
them
:
nay
,
they
would
acknowledge
,
that
they
have
very
wrong
and
perverse
notions
of
these
things
,
and
such
as
are
no
ways
agreeable
to
their
nature
.
And
now
to
shut
up
this
Head
of
my
Discourse
,
we
are
to
remember
,
that
the
Truth
and
Reality
of
Things
are
firm
and
unshaken
,
and
we
can't
think
to
dissettle
them
,
but
our
business
is
to
adjust
our
notions
to
the
Things
..
He
that
finds
fault
with
them
for
their
Obscurity
and
Difficulty
cavils
at
the
nature
of
the
Things
themselves
,
which
is
the
most
irrational
act
imaginable
,
for
the
Nature
of
Beings
is
stable
and
settled
,
and
we
cannot
alter
it
,
and
therefore
to
require
that
it
should
be
altered
,
is
absurd
and
ridiculous
.
Lastly
,
I
argue
not
only
from
the
quality
of
the
things
themselves
,
but
from
the
present
state
we
are
in
,
which
is
capable
of
no
other
than
an
Imperfect
knowledge
of
these
Divine
Secrets
.
This
Accounr
of
the
matter
is
suggested
to
us
by
the
Apostle
,
for
he
makes
a
plain
distinction
between
knowing
now
in
part
,
and
seeing
then
(
i.
e.
hereafter
)
face
to
face
,
and
knowing
even
as
we
are
known
,
1
Cor
,
13.
12.
One
he
compares
to
the
state
of
a
Child
,
who
is
of
weak
understanding
and
capacity
,
and
the
other
to
that
of
a
Man
,
who
is
of
ripe
judgment
and
apprehension
.
The
former
is
our
allotment
in
this
world
:
Evangelical
and
Divine
Truths
(
for
of
these
the
Apostle
speaks
in
that
place
)
are
known
by
us
here
only
in
part
:
and
no
otherwise
shall
they
,
or
can
they
be
known
as
long
as
we
inhabit
in
these
dark
Vehicles
of
Earth
.
I
speak
not
this
to
disparage
the
Christian
Knowledge
,
for
it
must
be
granted
,
that
there
are
many
Plain
aud
Clear
Propositions
,
both
as
to
the
matter
and
manner
of
the
things
contain'd
in
them
,
which
the
Writings
of
the
New
Testament
furnish
us
with
:
and
all
the
Practical
Truths
of
Christianity
are
easie
to
be
known
,
and
are
represented
to
us
by
Christ
and
his
Apostles
in
a
very
intelligible
manner
.
And
as
to
the
knowledge
of
those
very
Doctrines
,
which
I
have
been
speaking
of
,
all
True
Christians
have
such
a
measure
of
it
,
as
makes
them
sufficiently
capable
of
understanding
their
Religion
,
and
of
discharging
their
Duty
,
of
knowing
so
much
as
concerns
them
to
know
,
so
much
as
is
requisite
to
Salvation
.
But
that
which
I
assert
,
and
am
proving
,
is
this
,
that
these
last
sort
of
Truths
are
mix'd
in
us
,
whilst
we
take
up
our
residence
on
this
earthly
stage
,
with
much
Ignorance
and
Darkness
.
We
comprehend
not
the
full
meaning
of
them
,
because
this
is
not
suitable
to
our
present
condition
,
which
we
are
now
placed
in
.
Thence
it
is
,
that
there
are
some
Secrets
mention'd
in
the
Holy
Scriptures
,
which
our
understandings
tremble
at
,
and
are
afraid
to
approach
unto
.
Be
the
mind
of
man
never
so
Ambitious
,
and
greedy
of
knowledge
,
it
cannot
grasp
them
,
for
they
are
too
Big
:
it
cannot
reach
them
,
they
are
too
High
:
it
cannot
fathom
them
,
they
are
too
deep
:
it
cannot
discern
them
,
they
are
too
Remote
:
in
a
word
,
they
surpass
humane
abilities
at
their
highest
pitch
in
this
state
of
Mortality
.
But
it
shall
be
otherwise
afterwards
,
as
the
Apostle
informs
us
,
When
that
which
is
perfect
is
come
(
when
we
shall
be
translated
to
Heaven
,
a
state
of
Perfection
)
then
that
which
is
in
part
shall
be
done
away
,
v.
10.
Then
we
shall
no
longer
be
in
the
dark
,
then
the
imperfection
of
our
understanding
shall
cease
,
because
our
natures
shall
be
exalted
.
Then
those
Amazing
Truths
,
which
pose
us
now
,
shall
be
fully
resolved
,
i.
e.
so
far
as
is
fit
for
us
,
for
even
in
Heaven
our
Nature
will
still
be
but
Finite
,
and
therefore
our
knowledge
will
be
so
too
.
But
by
the
change
of
our
vile
bodies
for
heavenly
ones
(
though
still
they
are
the
same
,
but
otherwise
qualified
)
which
will
no
ways
impede
,
but
promote
the
operations
of
our
Souls
,
and
by
being
taken
into
the
more
Immediate
Presence
of
the
Holy
Trinity
,
and
stated
in
the
Frui●ion
of
perfect
Glory
,
we
shall
have
our
minds
exalted
,
and
our
understandings
widened
to
such
a
degree
,
that
we
shall
exactly
and
fully
know
every
thing
that
is
to
be
known
by
us
.
Though
the
intrinsick
nature
of
the
things
,
that
we
shall
know
,
shall
be
the
same
that
it
is
now
(
for
there
can
be
no
alteration
as
to
that
)
yet
our
faculties
shall
not
be
the
same
as
to
the
degree
of
their
capacity
,
and
the
manner
of
their
perception
.
When
this
gross
Veil
of
flesh
shall
be
drawn
aside
,
when
the
Soul
is
rid
of
this
Terrestrial
Clog
,
and
is
stript
of
these
Deficient
Organs
,
we
shall
have
a
more
clear
and
refined
apprehension
of
all
Truths
;
and
approaching
nearer
to
the
Great
Objects
themselves
,
we
shall
attain
to
a
more
distinct
view
of
them
,
and
a
fuller
insight
into
them
,
than
now
at
this
distance
from
them
we
are
capable
of
.
In
that
Separate
state
we
shall
,
by
reason
of
an
intimate
Communion
with
the
Supreme
Being
,
and
a
close
Conjunction
of
the
Soul
with
him
,
be
able
to
comprehend
all
the
Hard
Points
of
Religion
,
to
unravel
all
Difficulties
,
to
untie
all
Knots
,
to
assoil
all
Controversies
.
Then
,
and
not
before
,
we
shall
be
furnish'd
with
this
ability
.
Wherefore
those
men
make
not
a
due
distinction
between
this
life
and
that
to
come
,
who
talk
against
Mysteries
in
our
Religion
:
they
are
forgetful
of
the
Present
Scene
of
things
,
and
the
Dispensation
they
are
under
:
they
discourse
as
if
they
thought
themselves
advanced
to
the
Coelestial
Regions
already
.
But
this
very
thing
shews
their
mistake
,
and
that
they
are
on
this
side
of
that
place
,
for
they
betray
the
weakness
and
uncertainty
of
their
Knowledge
.
These
persons
indiscreetly
antedate
the
Last
day
,
anticipate
the
Future
World
,
and
confront
the
revealed
Purpose
of
Heaven
;
for
it
was
not
design'd
by
the
Supreme
Being
,
that
we
should
here
below
have
a
full
insight
into
those
Divine
Recesses
:
this
is
reserved
for
another
State
.
Thus
much
of
the
Reasons
,
so
far
as
we
can
apprehend
,
why
Christianity
is
a
Mystery
,
that
is
,
why
some
of
the
most
weighty
and
momentous
doctrines
of
it
are
in
some
part
hid
from
all
mens
understandings
.
What
I
have
said
administers
to
us
this
double
Reflection
,
1.
From
the
premises
we
may
discover
the
vanity
and
falsity
of
the
Socinian
Notion
,
that
there
are
no
Mysteries
in
the
Christian
Religion
.
2.
We
may
gather
what
is
our
Proper
Duty
and
Concern
in
the
Case
before
us
.
First
,
I
say
,
this
discovers
and
detects
,
and
at
the
same
baffles
the
false
apprehension
of
those
men
,
who
cry
down
all
Mysteries
in
Christianity
,
and
tell
us
,
that
all
is
levell'd
to
the
meanest
capacities
.
Notwithstanding
those
Remarkable
Attestations
to
the
Contrary
Truth
from
the
plain
words
of
our
Saviour
and
his
Apostles
,
yet
they
perversly
oppose
and
deny
it
,
and
magnifie
Reason
as
the
only
Measure
of
Truth
,
and
Rule
of
Faith
(
whatever
their
[
*
](A38031-e52690-b)
*
We
never
pretended
that
Humane
Reason
is
the
Measure
of
Truth
,
as
Mr.
Edwards
and
Mr.
Norris
charge
us
.
The
Agreement
of
the
Uni●ari●n●
,
&c.
p.
11.
late
Pretences
are
)
and
nothing
will
serve
them
in
Religion
but
Logick
and
downright
Demonstration
.
I
have
observ'd
it
in
the
Modern
Writings
of
this
sort
of
men
(
and
of
one
also
that
is
a
late
Friend
of
theirs
)
that
they
seldom
or
never
finish
a
Discourse
,
though
it
be
about
Religion
,
without
bringing
in
of
Geometrical
terms
,
especially
Angles
and
Triangles
.
These
Gentlemen
under
a
pretext
of
Mathematicks
would
subvert
Christianity
,
and
demonstrate
us
out
of
the
Articles
of
our
Faith
,
and
make
a
Triangle
baffle
the
Trinity
.
This
is
the
grand
Source
of
their
present
Delusion
,
and
of
that
disturbance
which
they
make
in
the
World
,
viz.
their
labouring
to
exclude
all
Mysteries
from
Christianity
.
It
arises
wholly
from
this
,
that
they
will
not
give
credit
to
any
thing
in
Religion
,
but
what
is
entirely
Clear
and
Evident
,
and
commensurate
to
exact
Reason
.
This
is
perfectly
according
to
that
Description
,
which
one
of
the
Fathers
of
the
Primitive
Church
gives
of
St.
Paul's
Natural
man
,
[
*
](A38031-e52820-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theophylact.
in
loc.
He
is
one
(
saith
he
)
that
attributes
all
to
the
Reasonings
of
his
Soul
,
and
thinks
not
that
he
stands
in
need
of
help
from
Above
;
neither
will
be
receive
any
thing
by
Faith
,
but
counts
all
foolishness
which
cannot
be
made
out
by
Demonstration
.
And
an
Ancient
Critick
defines
him
thus
,
[
†
](A38031-e52860-b)
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
●uid
.
in
vocabul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
He
is
one
who
turns
all
over
to
Humane
Reason
,
and
admits
not
of
the
operation
of
the
Spirit
,
i.
e.
any
thing
that
is
Supernatural
in
Religion
.
This
is
the
brief
,
but
full
Character
of
a
Disciple
of
Socinus
,
(
so
far
as
we
are
concern'd
in
him
upon
the
present
occasion
)
but
certainly
it
ill
becomes
a
Christian
man
;
for
I
have
proved
already
,
that
such
a
spirit
and
genius
are
against
the
plain
determination
of
Christ
and
his
Apostles
,
against
the
very
nature
of
the
things
themselves
,
and
unsuitable
to
the
present
state
we
are
in
.
Such
a
one
forgets
to
distinguish
between
Philosophy
and
Christianity
.
The
Professors
of
the
former
,
act
not
amiss
in
squaring
all
their
opinions
and
sentiments
by
Strict
Reason
:
but
the
Adherers
to
the
latter
,
who
are
eminently
stiled
Believers
,
must
yield
their
assent
to
things
,
which
they
cannot
by
Reason
comprehend
.
Otherwise
they
confound
the
natures
of
things
,
and
take
away
the
Distinction
between
Reason
and
Faith
,
which
is
much
more
absurd
and
unaccountable
than
what
Scenkius
in
his
Medical
Observations
fancies
,
that
it
is
possible
for
a
man
to
receive
the
Visible
Species
through
his
Nostrils
,
or
in
plainer
terms
,
that
a
man
may
See
with
his
Nose
;
for
here
is
only
a
substituting
of
one
Bodily
Sense
for
another
,
but
in
the
other
case
there
is
a
mistaking
of
one
Mental
Operation
for
another
,
viz.
Reason
for
Faith
.
This
is
the
Absurdity
of
those
of
the
Racovian
way
,
and
we
ought
carefully
to
avoid
it
.
We
are
to
believe
Christianity
to
be
a
Reasonable
Service
(
as
the
Apostle
deservedly
stiles
it
:
)
but
it
may
be
truly
said
of
those
men
,
that
they
make
Christianity
more
reasonable
than
it
is
:
that
is
,
they
make
it
submit
wholly
to
Humane
and
Natural
Reason
,
and
this
is
the
ground
of
their
exploding
all
Mysteries
.
Secondly
,
Seeing
a
great
part
of
the
Christian
Religion
is
a
Mystery
,
and
design'd
to
be
such
,
we
are
concern'd
to
Behave
our selves
accordingly
,
that
is
,
never
to
be
so
bold
and
rash
,
as
to
demand
a
Positive
and
Punctual
Account
of
things
of
this
high
and
abstruse
nature
.
[
*
](A38031-e53140-b)
*
Boni
Grammatici
est
quaedam
ignorare
.
Varro
.
It
is
required
in
a
Good
Grammarian
,
said
One
who
was
as
skilful
in
that
Art
as
any
man
,
that
he
be
ignorant
of
some
things
.
The
same
may
be
said
of
a
Good
Divine
;
to
be
ignorant
of
some
Mysteries
,
and
not
to
search
too
earnestly
into
them
is
a
good
qualification
in
one
of
that
Profession
,
and
indeed
in
all
persons
that
study
Christianity
.
This
is
a
Learned
kind
of
Ignorance
,
and
we
are
not
to
be
ashamed
of
it
.
It
is
not
necessary
we
should
have
a
clear
understanding
of
Theological
Secrets
,
because
the
Holy
Writ
is
silent
about
them
:
but
yet
we
ought
to
hold
and
believe
the
things
themselves
,
because
the
same
Infallible
Word
asserts
them
.
Those
that
go
any
further
,
shew
indeed
,
that
they
are
very
Prying
and
Inquisitive
,
but
let
them
beware
of
handling
the
Word
of
God
deceitfully
,
and
making
Truth
uphold
Falshood
.
As
that
Egyptian
(
in
[
†
](A38031-e53210-b)
†
De
Curiositate
.
Plutarch
)
answer'd
the
men
,
who
ask'd
him
,
What
it
was
that
he
carried
so
close
Covered
?
Therefore
it
is
cover'd
,
said
he
,
that
you
should
not
know
what
it
is
,
and
therefore
your
asking
was
in
vain
:
So
it
is
here
,
these
Divine
things
are
purposely
hid
from
us
,
and
wrapt
up
in
Obscurity
,
that
we
may
not
with
too
eager
a
Curiosity
search
into
them
,
and
busie
our
heads
about
them
.
Let
every
one
of
us
think
that
spoken
to
us
,
which
the
Good
Christian
said
to
the
Philosopher
,
at
the
Council
of
Nice
,
[
*
](A38031-e53250-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Gelas.
Cyzicen
.
Ask
not
,
How
?
Be
not
inquisitive
concerning
the
Manner
of
Sacred
and
Heavenly
things
,
for
this
is
hid
from
us
.
A
Learned
and
Pious
[
†
](A38031-e53290-b)
†
Chrysost.
Hom.
in
S.
Johan
.
Writer
of
the
Primitive
Church
,
tells
us
,
That
it
is
enough
for
us
to
know
,
that
in
Christ's
Person
,
the
Divine
Nature
was
so
joyn'd
by
an
ineffable
kind
of
Tye
with
the
Humane
Nature
,
that
the
same
Hypostasis
contains
in
it
two
distinct
Natures
:
but
how
that
Union
is
made
,
it
is
not
necessary
to
know
,
nor
is
it
fit
to
search
:
only
let
us
believe
and
hold
what
is
written
.
And
the
same
Excellent
Person
in
another
[
‖
](A38031-e53330-b)
‖
Hom.
1.
in
S.
Matth.
place
(
and
indeed
in
several
places
of
his
Writings
)
exceedingly
blames
the
rashness
and
curiosity
of
those
that
prie
into
Divine
Mysteries
,
and
dispute
and
wrangle
,
and
raise
vain
questions
about
them
,
and
ask
why
and
how
such
things
are
.
It
was
excellently
said
by
another
Brave
Man
,
of
a
true
primitive
temper
,
[
*
](A38031-e53370-b)
*
●●●dor
.
Pelus
.
Epist.
l.
2.
This
question
,
How
?
can
have
no
place
in
the
things
of
God
,
whose
only
Will
is
sufficient
,
and
is
to
be
greatly
admired
of
all
.
And
with
these
Ancient
Writers
agrees
the
Great
Modern
Reformer
,
[
*
](A38031-e53390-b)
*
Luther
.
Colloq.
Mensal
.
Cap.
2.
This
word
[
Why
]
(
saith
he
)
hath
misled
and
destroy'd
many
souls
:
it
is
too
high
for
us
to
search
into
.
When
we
come
to
insist
too
busily
on
these
demands
,
Why
or
How
God
saith
or
doth
this
or
that
?
we
shew
that
we
are
loth
to
submit
our
Reason
to
Faith
,
and
to
give
assent
to
God's
Word
,
though
we
cannot
clearly
conceive
it
.
Which
argues
a
very
Unchristian
temper
,
for
the
Gospel
hath
propounded
many
things
to
us
which
are
Mystical
,
which
neither
our
thoughts
can
fully
apprehend
,
nor
our
words
express
.
But
this
should
not
hinder
us
from
believing
and
embracing
them
,
for
though
they
are
Mysterious
,
yet
it
is
plain
and
manifest
,
that
they
are
asserted
in
the
Sacred
Writings
.
It
was
prudently
and
Christianly
advised
and
determin'd
by
St.
Augustine
,
in
such
Points
as
these
,
which
I
have
been
of
speaking
,
and
especially
the
Trinity
(
which
that
Pious
Father
particularly
mentions
)
[
‖
](A38031-e53480-b)
‖
Nos
ergo
,
●ratres
,
fide
praecedente
,
quae
sanat
oculum
cordis
nostri
,
quod
intelligimus
sine
obscuritate
capiamas
;
quod
non
intellig●mus
sine
dubi●atione
credamus
.
In
S.
Johan
▪
Tr.
39.
Let
us
,
saith
he
,
by
that
previous
Faith
,
which
helps
the
eye-sight
of
the
mind
,
clearly
imbrace
what
we
understand
,
and
firmly
believe
what
we
understand
not
.
The
Reason
of
which
Advice
and
Resolution
is
this
,
that
some
things
that
are
above
the
reach
of
our
Understandings
may
be
,
and
ought
to
be
the
matter
of
our
Belief
.
Which
is
founded
on
this
,
that
the
object
of
Faith
is
of
a
much
larger
Extent
than
that
of
Reason
,
and
therefore
we
may
give
assent
to
some
Propositions
,
which
we
cannot
explain
and
clear
up
by
the
light
of
Reason
.
And
besides
,
every
Thinking
Man
ought
to
revolve
this
in
his
mind
,
that
Faith
is
of
an
higher
nature
than
Reason
,
and
accordingly
was
designed
to
bear
Sway
over
it
,
and
to
controul
it
.
To
this
purpose
it
is
to
be
consider'd
,
that
there
are
these
Three
Faculties
or
Operations
in
Men
,
Sense
,
and
Reason
,
and
Faith
,
and
they
gradually
rise
one
higher
than
the
other
.
Sense
is
common
to
us
with
Brutes
,
and
takes
notice
only
of
Corporeal
and
External
Objects
,
but
Reason
is
proper
to
us
as
we
are
Men
,
and
is
bestow'd
upon
us
to
correct
the
mistakes
of
Sense
;
thus
by
Sense
we
can't
perceive
the
Motion
of
the
Sun
and
Stars
,
they
so
couzen
our
sight
that
we
can't
apprehend
when
they
move
,
yea
,
they
seem
to
stand
immoveable
:
wherefore
we
must
consult
with
something
else
than
Sense
,
and
that
is
Reason
,
which
tells
us
,
that
either
those
Heavenly
Bodies
,
or
the
Ground
we
stand
upon
move
very
swiftly
:
our
Reason
,
not
our
Eyes
,
must
give
us
an
account
of
this
.
Thus
it
is
plain
,
that
Reason
controuls
Sense
,
and
consequently
is
a
higher
and
superior
faculty
.
But
then
comes
Faith
,
and
claims
a
Superiority
over
them
both
;
for
as
Reason
was
given
by
God
to
correct
Sense
,
so
this
Function
was
added
to
give
a
check
to
Reason
,
as
being
Higher
and
Nobler
than
that
.
This
is
the
Order
of
these
Operations
in
Man
,
and
it
is
by
Divine
appointment
,
and
therefore
no
man
of
sober
thoughts
can
find
fault
with
it
.
If
we
are
free
to
acknowledge
,
that
Reason
is
a
Curb
to
Sense
(
and
we
cannot
deny
it
)
then
we
should
be
as
forward
to
own
,
that
Faith
is
the
same
to
Reason
,
and
that
we
ought
to
make
use
of
the
one
to
check
and
bridle
the
other
,
when
Sacred
and
Supernatural
things
are
under
our
consideration
.
Here
then
,
as
is
fitting
,
let
us
strenuously
exert
our
Faith
,
and
not
judge
of
the
Divine
Being
and
the
Truths
revealed
by
him
according
to
humane
measures
,
according
to
what
we
find
and
perceive
in
one
another
,
still
remembring
that
they
are
Mysteries
.
As
for
the
Contrary
Sentiment
,
there
are
these
three
Great
things
that
disparage
it
,
1.
It
argues
Pride
and
Arrogant
Stiffness
.
2.
It
is
an
undeniable
proof
of
gross
Prejudice
and
Partiality
.
3.
It
unavoidably
introduces
Indifferency
in
Religion
.
I
will
distinctly
insist
upon
this
Triple
Charge
,
and
then
leave
the
Judicious
to
judge
of
my
performance
.
First
,
It
is
a
great
argument
of
a
Proud
and
Haughty
Spirit
.
For
it
must
needs
proceed
from
this
Principle
,
that
the
men
of
that
perswasion
will
by
no
means
acknowledge
their
Short-sightedness
,
and
the
Shallowness
of
their
Intellectuals
.
They
cannot
brook
such
Condescention
as
this
,
and
therefore
they
scorn
to
own
any
Mysteries
.
If
any
Difficult
Truths
are
propounded
to
them
,
they
have
learnt
of
a
Great
Conqueror
to
cut
the
knot
,
instead
of
untying
it
:
they
violently
null
the
proposition
,
and
so
make
it
no
Mystery
,
as
we
see
they
do
in
the
Articles
of
the
Trinity
,
and
the
Incarnation
of
the
Son
of
God
,
and
the
like
.
For
they
pretend
to
manage
all
by
meer
force
of
Reason
,
and
reject
all
propositions
and
doctrines
which
they
think
come
not
up
to
this
heighth
.
They
take
it
very
ill
,
if
you
allow
them
not
a
Catholick
and
Unbounded
Knowledge
of
every
thing
,
whether
finite
or
infinite
,
and
of
the
particular
Manner
and
minutest
Circumstances
that
appertain
to
them
.
They
disdain
that
there
should
be
any
thing
in
nature
which
they
are
not
able
to
comprehend
,
they
deem
it
an
unsufferable
disgrace
to
their
understandings
,
that
any
thing
should
be
above
the
reach
of
them
,
that
there
should
be
any
Point
of
Speculation
so
deep
and
abstruse
,
that
they
cannot
penetrate
to
the
very
bottom
of
it
:
they
scorn
to
have
it
said
,
that
there
are
any
Mysteries
and
Darknesses
in
Religion
,
when
their
minds
are
so
bright
,
and
their
intellects
are
so
shining
.
What
is
this
but
Pride
?
What
is
this
but
being
over-conceited
of
their
natural
Faculties
,
and
having
too
great
an
opinion
of
their
own
Rational
Capacities
?
what
is
this
but
an
immodest
and
extravagant
magnifying
of
these
Powers
?
Yea
,
what
is
it
but
a
kind
of
aspiring
to
Divinity
,
and
attributing
to
themselves
an
Infinite
and
Immense
nature
,
an
extraordinary
and
more
than
humane
Wisdom
?
Zophar
gives
us
the
true
Character
and
Pedigree
of
this
sort
of
persons
,
Iob
11.
12.
Vain
man
would
be
wise
(
this
Empty
Hollow
Creature
would
fain
be
thought
to
be
full
of
Knowledge
)
though
he
be
born
like
a
wild
asses
colt
,
though
he
be
by
nature
ignorant
and
rude
:
he
hath
such
an
opinion
and
esteem
of
his
Parts
and
Acquirements
,
he
is
of
such
Arrogancy
and
Elation
of
Mind
,
that
he
thinks
it
below
him
to
acknowledge
any
Abstrusities
in
Religion
.
He
takes
part
with
the
Conceited
Sect
of
the
Stoicks
,
among
whom
it
was
a
Maxim
,
[
*
](A38031-e53940-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
Zenone
.
That
it
became
not
a
Wise
man
to
wonder
at
any
of
those
things
which
to
others
seem
to
be
Paradoxes
.
Nay
,
he
is
so
much
of
this
Vaunting
humour
,
that
he
will
not
be
perswaded
,
that
there
is
any
thing
Wonderful
and
Amazing
,
even
in
Religion
it self
.
St.
Paul
stiles
Christianity
a
Mystery
,
but
he
being
intoxicated
with
Pride
and
Self-conceit
directly
contradicts
him
,
and
saith
it
is
not
mysterious
.
But
those
who
attend
to
the
Apostle's
Advice
,
[
*
](A38031-e54000-b)
*
Rom.
12.
3.
Not
to
think
of
themselves
more
highly
than
they
ought
to
think
,
but
to
think
soberly
,
have
other
thoughts
and
apprehensions
,
and
are
most
willing
to
acknowledge
the
shallowness
of
their
own
Judgments
,
and
the
depth
of
Divine
Truth
.
We
have
Instances
on
Record
of
those
Humble
Souls
,
who
,
though
of
singular
sagacity
and
improvements
,
proclaim'd
the
Unsearchableness
of
the
Divine
Wisdom
,
and
the
Exalted
Truths
that
belong
to
it
.
The
Ancient
Inspired
Arabian
expresses
it
thus
,
[
*
](A38031-e54030-b)
*
Job
28.
1●
,
&c.
Man
knoweth
not
the
price
of
it
,
(
i.
e.
as
I
apprehend
,
he
cannot
come
up
fully
to
the
Purchase
,
or
,
which
is
the
same
,
the
Attainment
of
it
,
for
we
purchase
things
by
price
)
neither
is
it
found
in
the
land
of
the
living
:
the
depth
saith
,
it
is
not
in
me
;
and
the
sea
saith
,
it
is
not
in
me
.
Whence
then
cometh
Wisdom
,
and
where
is
the
place
of
Vnderstanding
?
Seeing
it
is
hid
from
the
eyes
of
all
living
,
and
kept
close
from
the
fowls
of
the
air
,
i.
e.
those
that
are
most
quick-sighted
,
for
Naturalists
observe
,
that
the
eyes
of
Birds
generally
excel
those
of
other
Animals
.
But
he
concludes
,
God
understands
the
ways
thereof
,
and
he
knoweth
the
place
thereof
,
that
is
,
he
hath
reserved
the
perfect
knowledge
of
these
Divine
and
Supernatural
things
to
Himself
.
This
was
the
humble
sense
of
another
Great
and
Wise
Man
,
the
Royal
Psalmist
,
concerning
whom
it
is
worth
our
observing
,
that
after
he
had
asserted
and
maintain'd
the
doctrine
of
God's
Omniscience
and
All-seeing
Providence
,
he
adds
,
[
*
](A38031-e54120-b)
*
Psal.
139.
6.
Such
knowledge
is
too
wonderful
for
me
:
it
is
high
,
I
cannot
attain
unto
it
:
which
is
as
much
as
if
he
had
said
,
though
it
is
impossible
for
me
to
apprehend
the
infinite
and
boundless
knowledge
of
the
Eternal
God
,
the
Sovereign
Disposer
of
all
things
,
though
I
can't
tell
how
he
sees
and
foresees
all
things
whatsoever
,
yet
I
heartily
own
this
Universal
Sight
and
Prescience
of
his
,
and
I
verily
believe
it
to
be
a
certain
and
unshaken
Truth
.
It
is
Humility
which
furnishes
a
man
with
such
perswasion
and
language
as
this
,
and
it
is
this
which
causes
him
to
believe
and
assert
,
that
there
are
Mysteries
in
his
Holy
Faith
,
which
far
transcend
his
thoughts
and
conceptions
.
This
is
that
Wisdom
,
which
according
to
another
Divine
and
Inspired
Sage
,
[
*
](A38031-e54180-b)
*
Eccl.
7.
24.
is
far
off
and
exceeding
deep
,
and
therefore
(
as
it
follows
)
who
can
find
it
out
?
To
which
irrefragable
Testimonies
permit
me
to
adjoyn
that
of
an
Apocryphal
Writer
(
and
the
rather
because
I
will
take
occasion
thence
to
offer
a
Conjecture
on
that
dark
place
)
[
†
](A38031-e54230-b)
†
Eccl.
6.
22.
Wisdom
is
according
to
her
Name
,
and
she
is
not
manifest
unto
many
.
What
is
the
meaning
of
that
,
according
to
her
Name
?
What
Title
hath
Wisdom
that
imports
any
such
matter
,
viz.
that
she
is
not
manifest
?
Some
Criticks
think
it
refers
to
the
Hebrew
word
for
Wisdom
,
Chocmah
,
others
to
the
Arabick
Algnalam
,
but
what
they
propound
seems
to
be
very
much
strain'd
,
and
doth
not
reach
the
purpose
.
And
how
can
it
seeing
they
forget
that
this
Book
was
writ
in
Greek
,
and
that
the
Title
of
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
We
must
therefore
repair
to
the
Greek
for
a
solution
,
but
we
must
first
confer
with
the
Hebrew
,
where
we
meet
with
the
Verb
Saphah
or
Tsaphah
,
which
signifies
to
hide
or
cover
,
and
thence
it
is
probable
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
derived
:
and
this
it
is
likely
is
the
Name
that
is
here
meant
,
because
though
the
language
in
which
this
book
was
originally
drawn
up
was
Hebrew
,
(
as
appears
from
the
Prologue
of
it
)
yet
it
was
soon
translated
into
Greek
,
because
the
Iews
at
that
time
spoke
Greek
generally
,
and
had
their
Bible
and
Service
in
Greek
:
and
accordingly
this
place
hath
reference
to
the
name
of
Wisdom
in
that
tongue
,
wherein
there
are
many
words
deriv'd
from
the
Hebrew
:
and
hence
it
is
,
that
the
denomination
of
Wisdom
imports
something
hid
and
mysterious
,
and
therefore
she
is
according
to
her
Name
.
The
Iewish
Doctors
had
a
sense
of
this
,
as
appears
from
their
Proverbial
Saying
,
When
Elias
comes
,
he
will
untie
all
knots
,
i.
e.
solve
all
Difficult
and
Abstruse
Points
;
of
which
there
are
not
a
few
in
Religion
.
There
are
sundry
things
hid
from
our
understandings
here
,
which
shall
not
be
clear'd
till
the
last
day
.
Now
,
if
the
Wisest
persons
spoke
thus
concerning
the
things
of
Religion
(
which
is
the
Wisdom
of
God
)
under
those
Dispensations
of
old
,
is
there
not
much
more
reason
to
say
the
like
of
the
Divine
Wisdom
under
the
Oeconomy
of
the
Gospel
,
when
doctrines
of
an
higher
nature
are
published
to
the
world
,
such
as
far
surpass
all
humane
comprehension
?
But
there
is
a
generation
of
men
among
us
that
will
not
stoop
to
this
,
they
will
not
own
themselves
to
be
in
a
state
of
Weakness
,
Childhood
,
and
Minority
in
this
life
,
though
the
Great
Apostle
(
as
we
have
heard
)
expresly
did
,
when
he
so
far
own'd
the
deficiency
of
his
Understanding
,
as
to
say
,
he
knew
in
part
,
and
spake
,
and
understood
,
and
thought
as
a
Child
.
And
all
the
Great
and
all
the
Wise
men
in
the
world
have
been
ready
to
say
the
same
,
yea
,
even
with
reference
to
matters
of
a
lower
nature
.
The
Learned
in
the
Law
confess
they
have
their
Perplexed
and
Knotty
Cases
,
Statesmen
their
Arcana
,
Physicians
their
Opprobious
Maladies
,
Anatomists
their
Unknown
Ductus's
,
Astronomers
their
Eccentrical
Motions
which
they
can't
reduce
into
regular
and
exact
Order
,
Mathematicians
their
Insoluble
Problems
.
And
,
in
brief
,
most
Professions
and
Sciences
labour
under
some
insuperable
Difficulties
and
Intricacies
:
and
this
is
freely
acknowledg'd
by
the
most
Skilful
in
those
Arts.
But
here
is
a
sort
of
men
that
will
not
own
any
such
thing
in
Divinity
,
although
it
be
conversant
about
Objects
that
are
infinitely
Higher
and
Greater
.
Notwithstanding
this
,
they
think
it
is
below
a
man
of
Parts
to
own
any
thing
to
be
Inexplicable
:
they
profess
that
it
becomes
not
a
man
of
Sense
and
Reason
to
admit
of
this
,
yea
,
that
it
is
an
unsufferable
affront
to
Humane
Nature
to
believe
such
a
thing
.
They
think
it
a
sufficient
ground
to
cashier
a
doctrine
in
Religion
because
it
is
attended
with
Obscurity
.
In
short
,
they
think
it
unreasonable
to
yield
assent
to
a
Proposition
on
the
account
of
its
being
reveal'd
in
Scripture
,
meerly
because
they
are
not
able
to
conceive
the
Manner
of
it
.
Thus
their
Pride
makes
them
Infidels
,
and
they
bid
adieu
to
Modesty
and
the
Faith
together
.
Secondly
,
Another
Great
Disparagement
and
Inexcusable
Blemish
of
these
mens
Perswasion
is
,
that
it
argues
wilful
Prejudice
and
Partiality
.
I
will
make
this
evident
from
these
two
Considerations
;
First
,
Tho'
they
deny
not
that
there
are
Mysteries
in
the
Divine
Providence
,
yet
they
altogether
renounce
them
in
the
Articles
before
mention'd
:
Secondly
,
Though
they
grant
there
may
and
ought
to
be
a
Government
and
Restraint
on
the
Imaginations
,
Will
and
Affections
of
men
,
yet
at
the
same
time
they
perversly
disapprove
of
the
like
restraint
on
the
Vnderstanding
and
Reasoning
Faculty
.
Both
these
are
Instances
of
their
egregrious
Prepossession
and
Partiality
.
1.
They
profess
themselves
to
be
satisfied
about
the
Divine
Conduct
in
the
Governing
of
the
Vniverse
,
though
many
Difficulties
,
and
those
very
Great
and
Insuperable
,
accompany
it
.
They
acquiesce
in
the
unerring
Wisdom
of
the
Supreme
Ruler
of
all
things
,
and
they
pretend
not
to
judge
of
his
actions
,
but
most
willingly
grant
them
to
be
just
and
wise
and
good
,
notwithstanding
they
cannot
give
an
Account
of
them
,
notwithstanding
they
acknowledge
them
to
be
Unsearchable
and
Incomprehensible
.
None
of
them
have
ever
ventured
to
question
God's
Wisdom
,
because
there
are
some
Events
and
Occurrences
in
the
world
,
which
no
man
can
possibly
give
a
Reason
of
.
We
do
not
hear
them
say
,
that
these
are
contrary
to
Reason
,
and
that
they
are
Contradictory
,
although
at
the
same
time
they
yield
that
they
have
no
knowledge
of
them
,
they
are
out
of
their
sight
,
and
they
can
render
no
particular
account
of
them
.
Nor
do
we
hear
them
cry
out
to
have
these
Intricate
Events
made
out
by
Reason
,
they
don't
peremtorily
demand
to
have
the
Causes
of
them
laid
open
,
or
else
they
will
throw
up
the
doctrine
of
Providence
:
No
,
they
very
patiently
and
contentedly
resolve
all
into
the
Infinite
and
Unsearchable
Wisdom
of
the
Absolute
Governour
of
the
World
,
and
into
the
Ignorance
and
Weakness
of
humane
understandings
.
God
hath
not
thought
fit
to
reveal
those
Secrets
,
and
therefore
they
are
content
to
be
ignorant
of
them
:
yea
,
they
submissively
admire
,
revere
and
adore
that
Infinite
Wisdom
,
which
they
vote
to
be
Mysterious
and
Unaccountble
.
And
why
then
do
they
not
act
thus
with
with
reference
to
the
Mysterious
Articles
of
the
Christian
Faith
,
and
the
Great
,
but
Abstruse
Verities
of
the
Gospel
?
Seeing
they
deny
not
the
Providence
of
God
,
because
of
some
harsh
and
difficult
passages
in
it
,
why
should
they
reject
those
Doctrines
because
there
are
some
things
in
them
hard
to
be
understood
?
Seeing
they
quarrel
not
with
the
Divine
Government
,
though
many
things
in
it
are
mysterious
and
dark
,
and
far
above
their
understandings
,
why
do
they
find
fault
with
those
Points
of
the
Christian
Belief
,
(
which
were
deliver'd
to
us
by
the
same
All-wise
Governour
of
the
world
)
because
there
are
certain
Mysteries
in
them
?
If
the
Infinite
Wisdom
and
the
Absolute
Power
and
Sovereignty
of
the
Supreme
Being
render
his
Actions
unaccountable
,
why
should
not
these
make
his
Words
,
his
Sayings
,
his
Dictates
about
divine
things
to
be
of
the
same
nature
?
If
the
methods
of
God's
ruling
the
world
be
Inscrutable
,
why
should
we
undertake
to
fathom
the
depths
and
secrets
of
those
Truths
which
he
hath
declared
to
the
world
?
If
God
[
*
](A38031-e55140-b)
*
Iob
9.
10.
doth
great
things
past
finding
out
,
why
may
not
he
be
allow'd
to
speak
such
?
If
the
[
†
](A38031-e55170-b)
†
Rom.
11.
33.
Iudgments
of
God
are
unsearchable
,
and
his
ways
past
finding
out
,
is
there
not
cause
to
believe
,
that
God's
Nature
and
Essence
are
so
too
?
If
the
Socinians
are
not
concern'd
to
answer
the
Difficulties
about
the
former
,
what
is
the
reason
that
they
startle
at
the
latter
?
If
they
acknowledge
that
God
acts
many
things
which
are
above
their
understandings
,
why
should
they
not
own
him
to
be
what
they
cannot
comprehend
?
If
they
can't
know
what
he
doth
,
why
should
they
expect
to
know
what
he
is
?
Are
the
Works
of
God's
Providence
unsearchable
,
and
is
not
He
himself
so
?
Are
there
several
things
done
above
their
apprehensions
,
and
shall
they
deny
the
Author
of
them
to
be
above
them
?
Is
God
to
be
trusted
and
relied
upon
beyond
their
knowledge
and
understanding
,
and
is
he
not
barely
to
be
believ'd
,
though
he
delivers
some
things
which
are
above
their
capacities
?
Is
the
doctrine
of
Providence
,
though
in
sundry
things
Unaccountable
,
imbrac'd
and
profess'd
by
them
,
and
is
not
the
doctrine
of
the
Holy
Trinity
to
be
entertain'd
,
though
it
contains
in
it
such
things
of
which
we
are
not
able
to
give
an
account
?
Is
it
an
unquestionable
Truth
that
there
is
a
Divine
Management
of
all
mundane
affairs
,
though
the
particular
administrations
of
it
are
inexplicable
?
and
is
it
not
as
reasonable
to
assert
,
that
there
are
Three
Persons
in
the
Deity
,
though
we
cannot
explain
and
unfold
the
Manner
of
it
?
I
challenge
those
that
make
the
boldest
pretences
to
Reason
and
Good
Sense
,
to
shew
the
Difference
between
these
.
All
unprejudiced
and
impartial
minds
must
grant
the
Case
to
be
the
same
,
for
surely
God's
Essence
is
as
infinite
and
incomprehensible
as
his
Providence
,
and
therefore
if
it
be
a
rational
and
sufficient
Answer
to
all
the
Objections
and
Scruples
against
Providence
to
say
,
that
they
believe
God
is
Wise
and
Good
and
Just
,
though
they
are
not
able
to
comprehend
the
secret
methods
of
his
Wisdom
,
Justice
and
Goodness
,
then
it
ought
to
be
as
good
and
satisfactory
an
Answer
to
all
Difficulties
of
the
Trinity
,
to
say
they
firmly
assent
to
that
doctrine
,
though
they
cannot
understand
the
Manner
of
it
.
But
the
persons
I
am
speaking
of
will
not
submit
to
this
,
and
therefore
they
demonstrate
how
Partial
they
are
,
when
they
quarrel
with
the
foresaid
Article
,
and
other
doctrines
of
the
Gospel
,
for
no
other
reason
but
this
,
that
they
are
Mysterious
and
Vnaccountable
,
they
are
rais'd
above
the
reach
of
their
understandings
.
I
appeal
now
to
the
severest
Judges
of
Reason
,
whether
these
men
can
justly
lay
claim
to
any
such
thing
whilst
they
thus
behave
themselves
,
whilst
they
declare
that
even
in
Religious
and
Divine
Matters
(
for
such
certainly
is
that
of
Providence
)
it
is
reasonable
to
believe
and
embrace
more
than
we
can
understand
and
comprehend
,
and
yet
renounce
the
doctrine
of
the
Trinity
,
and
some
other
substantial
Points
of
Christianity
for
their
being
in
some
measure
Incomprehensible
.
What
can
this
be
but
Perverseness
and
Crosness
?
What
is
it
but
acting
contrary
to
themselves
?
And
then
who
will
give
heed
to
men
of
this
cross-grain'd
temper
?
Who
will
regard
such
vain
people
that
are
inconsistent
with
themselves
,
and
clash
with
their
own
Concessions
?
They
frankly
subscribe
to
Divine
Providence
,
though
it
hath
many
Mysteries
,
Obscurities
,
Difficulties
,
Intrigues
in
it
which
no
mortal
man
can
unfold
:
and
yet
they
discard
some
of
the
chief
Evangelical
Truths
,
because
they
can't
explain
them
by
Reason
.
Thus
they
run
counter
to
their
own
Principles
and
Practice
,
and
are
Self-condemned
persons
,
and
proclaim
to
all
mankind
that
they
are
corrupted
with
Prejudice
and
Partiality
.
2.
They
give
open
and
undeniable
proofs
of
this
,
by
granting
that
it
is
convenient
,
yea
,
necessary
to
regulate
and
limit
the
tendencies
of
the
Will
and
Affections
,
and
yet
with
the
same
breath
they
pronounce
it
unfitting
and
unreasonable
to
use
any
restraint
,
or
set
any
bounds
,
or
prescribe
any
rules
to
the
Intellectual
faculty
.
They
own
it
to
be
the
indispensable
Character
of
a
Good
and
Religious
Man
to
exercise
a
discipline
on
his
Imagination
and
his
Passions
,
they
hold
it
to
be
a
main
part
of
Christian
Philosophy
to
be
severe
and
rigorous
here
.
For
some
things
which
seem
reasonable
and
plausible
are
forbidden
us
by
the
Evangelical
Laws
,
and
many
harsh
and
difficult
things
are
enjoyn'd
us
;
but
we
are
to
satisfie
our selves
with
this
,
that
God's
Will
ought
to
be
the
Standard
of
ours
,
and
therefore
we
ought
to
resign
our selves
to
the
Divine
Conduct
.
And
these
men
allow
of
this
as
just
and
rational
,
and
advise
that
our
Natural
desires
and
propensions
should
give
way
to
our
Saviour's
Commands
,
he
being
our
Great
Law-giver
and
Master
.
And
why
then
do
they
shew
themselves
Partial
in
denying
it
reasonable
to
submit
the
Intellectual
part
of
the
Mind
to
the
doctrines
and
dictates
of
the
Gospel
?
Is
there
not
as
much
reason
to
take
care
of
this
Faculty
,
to
look
to
the
management
of
it
,
to
keep
it
within
its
due
bounds
,
as
there
is
to
deal
thus
with
the
Elective
Power
of
the
Soul
?
If
they
are
content
to
surrender
this
to
the
Divine
Will
,
why
are
they
against
subjecting
the
other
to
the
Divine
Ligh●
and
Discoveries
?
If
it
be
commend●ble
to
curb
and
moderate
the
Concupiscible
or
●rascible
part
,
why
not
also
to
regulate
and
govern
the
Perceptive
?
If
the
Will
must
be
check'd
,
why
must
the
Intellect
be
left
uncontroulable
?
If
they
measure
the
Goodness
of
the
former
Power
in
them
by
the
Laws
and
Rules
of
Christ
,
what
is
the
reason
that
they
measure
not
the
Rectitude
of
the
latter
by
the
discoveries
of
Divine
Truth
made
by
the
same
Author
in
the
Writings
of
the
New
Testament
?
Seeing
they
deem
it
proper
and
necessary
for
humane
minds
to
vail
the
first
to
the
express
Injunctions
of
the
Gospel
,
why
do
they
not
think
it
as
requisite
to
submit
the
second
to
the
infallible
dictates
of
the
Holy
Spirit
in
Scripture
?
why
do
they
not
abandon
their
own
weak
sentiments
about
the
highest
Concerns
of
Christianity
?
why
do
they
not
renounce
their
private
surmises
,
their
shallow
arguings
,
their
sophistical
ratiocinations
,
and
give
them
up
to
be
corrected
by
the
light
of
Divine
Revelation
?
why
are
they
not
sensible
of
the
deficiency
and
indigence
of
their
Minds
,
of
the
narrowness
and
contractedness
of
their
understandings
,
and
why
do
they
not
at
the
same
time
adore
the
Divine
Perfection
?
why
do
they
not
inure
their
understandings
to
the
dictates
of
Inspiration
,
and
believe
what
is
Unintelligible
?
Particularly
in
the
doctrine
of
the
Trinity
;
why
do
they
lean
to
their
own
understandings
?
why
do
they
prescribe
to
Heaven
,
and
set
up
their
own
weak
Conceptions
as
the
Standard
of
Divine
Truth
?
In
a
word
,
why
do
they
not
make
their
meer
Natural
Notions
and
Principles
truckle
to
Reveal'd
Truth
,
and
bring
their
Reason
into
subjection
to
the
Eternal
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
If
they
come
here
with
their
old
cry
and
cavils
,
that
the
Article
of
the
Trinity
,
and
some
others
that
appertain
to
it
are
contrary
to
Reason
,
and
are
a
perfect
Contradiction
,
and
are
Impossibilities
,
(
as
their
language
is
)
we
may
for
ever
silence
them
with
this
,
that
they
can't
with
any
shew
of
Reason
talk
after
this
rate
,
because
they
can't
pronounce
that
to
be
Contrary
to
Reason
,
the
Nature
of
which
they
are
ignorant
of
:
what
they
can't
reach
with
their
Reason
,
they
can't
say
is
Repugnant
to
it
.
Nor
can
they
doom
this
or
that
to
be
Contradictory
,
when
they
know
nothing
of
the
Manner
of
it
.
And
so
for
the
Impossibility
of
a
thing
,
it
is
rash
folly
to
determine
it
cannot
be
when
they
are
unacquainted
with
the
Transcendent
Nature
of
it
,
when
the
Mode
of
its
existence
is
hid
from
them
.
This
I
think
is
very
plain
,
and
it
is
as
pertinent
to
the
matter
in
hand
,
I
having
proved
that
the
doctrine
of
the
Trinity
,
and
such
like
Articles
of
Christianity
are
hidden
Mysteries
.
Therefore
let
not
these
men
think
to
amuse
and
banter
us
(
as
they
would
needs
do
)
with
●alking
of
Contradictions
,
Impossibilities
,
&c.
which
are
Terms
that
are
nothing
to
the
purpose
.
But
this
I
request
of
them
,
that
they
would
be
Serious
,
and
vouchsafe
to
reflect
on
what
I
have
suggested
under
this
Head
,
for
the
Article
of
the
Trinity
would
be
a
very
clear
and
bright
Truth
to
them
,
if
they
would
but
entertain
this
one
thing
in
their
thoughts
,
that
they
are
oblig'd
as
much
to
keep
a
discipline
over
their
Understandings
as
over
their
Wills
,
that
the
Intellectual
Powers
,
as
well
as
the
other
Faculties
of
the
mind
,
are
to
be
in
subjection
.
It
is
mention'd
as
part
of
Man's
Depravity
and
alienation
from
his
first
Make
,
that
[
*
](A38031-e55910-b)
*
Eccl.
7.
29.
he
seeks
out
many
Inventions
,
i.
e.
(
as
the
Hebrew
word
signifies
)
curious
Excogitations
,
quaint
Arguings
,
fanciful
Reasonings
.
These
,
especially
in
matters
of
Religion
,
are
greedily
sought
out
and
pursued
by
Vain
men
:
but
where
the
true
force
and
vertue
of
Religion
prevail
,
there
they
[
†
](A38031-e55960-b)
†
2
Cor.
10.
5.
cast
down
imaginations
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
reasonings
)
and
every
high
thing
(
every
proud
Conceit
)
that
exalteth
it self
against
the
knowledge
of
God
,
and
bring
into
captivity
every
thought
,
i.
e.
every
corrupt
notion
and
conception
which
usurps
upon
Faith
.
This
is
the
Conduct
of
our
Minds
which
the
Apostles
teaches
us
;
we
must
quit
our
false
Argumentations
and
Debates
about
the
the
Great
Mysteries
of
our
Religion
,
we
must
not
dare
to
be
wise
above
what
is
written
,
above
or
beyond
what
Divine
Revelation
hath
taught
us
,
but
we
must
resolve
all
our
doubts
and
scruples
by
appealing
to
Divine
Authority
and
the
Veracity
of
God
.
It
may
be
the
Sagacious
Gentlemen
we
have
to
do
with
at
present
,
will
grant
that
some
Vulgar
heads
(
among
whom
perhaps
they
will
reckon
the
foresaid
Apostle
)
have
favour'd
the
restraining
and
limiting
of
the
Intellectual
Powers
as
well
as
the
other
Faculties
of
the
mind
,
but
will
this
pass
current
(
they
may
say
)
with
those
that
are
voted
for
Men
of
Sense
and
Wit
,
will
it
be
admitted
by
Men
of
Keen
Apprehensions
,
men
of
Judgment
and
Philosophy
?
Yes
,
most
surely
,
if
they
will
be
pleas'd
to
take
the
Learned
Lord
Verulam
,
and
the
Great
Des
Cartes
into
that
number
.
The
former
of
whom
hath
left
these
remarkable
words
,
[
*
](A38031-e56090-b)
*
D●
A●gment
.
Scient.
l.
9.
Gods
Sovereignty
reaches
to
the
whole
man
,
extending
it self
no
less
to
his
Reason
than
his
Will
:
so
that
it
well
becomes
man
to
deny
himself
universally
,
and
yield
up
all
to
God
.
Wherefore
as
we
are
bound
to
obey
the
Law
of
God
,
notwithstanding
the
reluctancy
of
our
Will
,
so
are
we
also
to
believe
his
Word
,
though
against
the
reluctancy
of
our
Reason
.
The
latter
expresses
himself
thus
,
(
and
though
some
may
think
it
is
spoken
in
Politick
Compliance
,
yet
it
is
more
than
they
can
prove
,
and
it
is
certain
,
that
they
are
in
themselves
words
of
truth
and
soberness
,
and
worthy
of
so
Great
a
Man
,
)
[
*
](A38031-e56170-b)
*
Philosop
.
Princip
.
Par.
1.
pag.
7.
We
must
,
saith
he
,
always
and
chiefly
remember
this
,
that
God
the
Author
of
things
is
Infinite
,
and
we
altogether
finite
:
so
that
when
God
reveals
any
thing
concerning
himself
or
other
things
which
surpasses
the
natural
strength
of
our
wit
,
such
as
the
Mysteries
of
the
Incarnation
or
Trinity
,
we
are
not
to
refuse
to
give
our
Assent
to
them
,
though
we
do
not
clearly
understand
them
.
And
again
,
in
the
Close
of
this
First
Part
of
his
Philosophical
Principles
he
hath
left
us
this
Excellent
Memorandum
,
This
is
to
be
fix'd
on
our
memories
as
a
Principal
Rule
,
that
whatever
things
are
reveal'd
unto
us
by
God
are
to
be
believ'd
by
us
as
the
most
certain
of
all
.
And
though
perhaps
the
most
clear
and
evident
light
of
Reason
should
seem
to
suggest
to
us
some
other
thing
,
notwithstanding
this
we
are
to
give
credit
to
the
sole
Authority
of
God
rather
than
to
our
own
judgment
.
Thus
these
Mighty
Genius's
of
Philosophy
give
their
Suffrage
to
our
Greater
Apostle
,
and
declare
to
the
world
how
rational
it
is
to
keep
the
Reasoning
as
well
as
the
Elective
part
in
subjection
.
And
indeed
seeing
it
is
the
same
Soul
that
affects
,
wills
,
and
understands
,
and
these
Faculties
are
not
really
different
from
the
Soul
it self
,
it
follows
,
that
if
the
Soul
in
one
capacity
may
be
check'd
and
regulated
,
then
it
may
be
so
in
another
:
and
if
we
are
oblig'd
to
chastise
the
extravagancy
of
the
Will
and
Appetites
,
we
may
and
ought
to
correct
the
disorder
of
the
Vnderstanding
.
The
Socinians
grant
the
former
,
but
deny
the
latter
,
though
without
any
ground
,
for
there
is
the
same
reason
for
the
one
,
that
there
is
for
the
other
.
Which
shows
that
they
despise
the
Parity
of
Reason
,
that
they
attend
not
to
the
Consequence
of
their
Propositions
,
that
they
argue
not
alike
in
thin●●
that
are
alike
,
that
they
vary
in
Cases
that
are
of
the
same
nature
,
that
they
deal
not
fairly
and
ingeniously
,
that
they
contradict
themselves
,
that
they
are
froward
and
perverse
,
and
are
resolv'd
to
〈…〉
and
Partiality
have
the
〈…〉
Thirdly
,
There
is
yet
another
Great
Disparagement
and
Blemish
lies
upon
this
Sentiment
,
and
this
Behaviour
;
for
as
they
are
the
off-spring
of
Pride
and
Insolence
,
of
Partiality
and
Perverseness
,
so
they
are
the
nurse
of
Indifferency
and
Scepticism
in
Religion
.
Whilst
persons
acquiesce
in
Divine
Revelation
,
they
are
upon
safe
and
firm
ground
,
but
when
they
quit
this
,
and
undertake
to
measure
Christianity
by
the
Principles
of
Natural
and
Common
Reason
,
they
have
no
sure
footing
,
but
they
waver
and
fluctuate
,
they
start
queries
about
all
things
,
and
utterly
overthrow
all
Certainty
in
Religious
and
Divine
matters
.
For
when
Over-curious
and
Wrangling
heads
come
to
argue
about
those
High
Points
of
Christianity
,
which
I
have
before
mention'd
,
and
make
them
the
matter
of
a
Formal
Dispute
,
and
encounter
them
with
meer
dint
of
Reason
,
they
soon
perswade
themselves
that
they
are
Victors
in
such
an
Engagement
,
and
then
they
carry
their
Conquests
further
,
and
range
and
flie
about
,
and
make
it
their
work
to
unsettle
Religion
,
and
bring
all
the
Concerns
of
it
into
question
.
They
teach
men
to
doubt
of
all
the
Propositions
which
they
before
received
,
and
especially
to
dispute
about
every
part
of
Christianity
.
For
they
infuse
this
notion
into
mens
heads
,
that
they
must
not
admit
of
the
doctrine
of
the
Trinity
,
and
such
receiv'd
Articles
of
Faith
,
because
they
are
against
Reason
.
and
Reason
with
them
is
their
own
Prejudice
and
Dislike
,
which
prompt
them
to
use
a
sort
of
Argumentations
against
these
Truths
.
But
they
are
able
to
use
the
like
Reasonings
against
all
other
Articles
of
Christianity
,
and
when
there
is
occasion
they
will
not
fail
to
do
it
;
for
they
seem
to
begin
with
those
●●ore
Difficult
and
Abstruse
Points
,
and
to
bring
people
off
from
them
(
because
they
think
they
can't
easily
maintain
them
)
that
they
may
make
way
for
shaking
the
Plainer
ones
afterwards
.
I
must
needs
profess
,
I
have
more
Charity
than
to
think
that
this
is
a
formed
design
of
the
generality
of
those
that
profess
the
Socinian
way
,
for
I
believe
there
are
some
well
disposed
persons
among
them
.
But
I
am
enclin'd
to
believe
,
that
there
is
such
a
Project
carried
on
by
some
ill-minded
and
perverse
men
,
who
take
this
opportunity
to
render
Religion
Doubtful
and
Disputable
,
and
by
degrees
to
represent
it
as
an
Indifferent
and
Un●ertain
thing
.
By
this
course
,
which
they
are
at
this
day
taking
,
the
most
Sacred
and
Venerable
Truths
will
be
slighted
▪
nay
,
they
are
already
slighted
and
actually
disregarded
by
this
race
of
men
,
as
〈◊〉
of
the
Artributes
of
God
,
Christ's
〈◊〉
,
the
Rising
of
the
same
bodies
,
the
S●b●i●tence
and
Perception
of
Separate
Souls
,
the
Torments
of
Hell
,
&c.
And
sundry
other
substantial
Verities
,
as
the
Existence
of
Good
and
Evil
Angels
,
the
Universal
Providence
of
God
in
the
world
,
the
Miracles
of
our
Saviour
,
the
Truth
of
the
Christian
Religion
,
and
many
more
such
doctrines
are
either
doubted
of
,
or
denied
by
Deists
or
Atheists
,
and
that
on
the
Socinian
Principles
,
(
that
is
the
thing
observable
at
present
)
I
say
,
upon
the
Socinian
Principles
,
viz.
because
there
are
some
Difficulties
that
attend
the
notions
and
apprehensions
of
these
things
,
and
because
they
are
not
on
all
accounts
adjusted
to
the
model
of
mens
ordinary
Reasonings
:
therefore
they
are
unwilling
to
admit
of
them
on
that
very
account
.
But
for
the
same
reason
all
the
Main
Doctrines
of
the
Gospel
will
be
doubted
of
,
the
weightest
Articles
of
our
Religion
will
be
voted
to
be
but
Arbitrary
Hypotheses
,
and
Christianity
it self
will
be
thought
to
be
no
other
;
as
we
find
in
the
Writings
both
of
our
Foreign
and
Domestick
Adversaries
Christianity
is
laid
in
the
same
Scales
with
Iudaism
and
Turcism
,
and
some
parts
of
it
(
nay
the
Weightiest
)
are
determin'd
to
be
lighter
than
any
in
the
other
two
.
This
naturally
follows
from
their
arrogantly
presuming
upon
the
Strength
of
their
Understandings
and
Reasons
in
the
things
of
God
,
from
their
peremptory
resolving
to
entertain
nothing
in
Religion
,
but
what
is
commensurate
to
Natural
Principles
,
from
their
opposing
and
denying
a
Doctrine
which
is
plainly
and
expresly
asserted
in
Scripture
,
meerly
because
they
cannot
define
the
exact
Manner
of
the
thing
that
is
asserted
.
This
,
I
say
,
is
the
Consequence
of
founding
all
Religion
upon
Natural
Reason
and
Argument
.
We
must
throw
up
a
great
part
of
that
which
is
Reveal'd
,
meerly
to
gratifie
the
Deists
and
Racovians
.
Nay
,
this
will
not
suffice
,
for
it
is
to
be
suspected
,
that
those
who
strike
at
Reveal'd
Religion
bear
no
kindness
(
whatever
they
pretend
)
to
the
Natural
.
It
is
likely
that
those
who
bid
defiance
to
the
former
will
do
the
same
in
time
to
the
latter
:
for
we
can't
imagine
but
that
those
bold
men
who
disregard
the
Immediate
Discoveries
of
Heaven
to
mankind
,
and
represent
them
as
altogether
Incredible
by
intelligent
and
inquisitive
minds
,
will
also
vilifie
the
more
Mediate
and
Common
Dictates
of
Nature
:
those
that
slight
the
Extraordinary
Voice
of
God
cannot
be
supposed
to
attend
to
the
Ordinary
one
:
those
that
refuse
to
hear
him
speaking
in
the
Holy
Writ
will
not
be
obsequious
to
his
dictates
in
their
own
breasts
.
Thus
you
see
how
dangerous
and
pernicious
an
Opinion
our
Adversaries
maintain
and
promote
:
we
see
how
they
feed
the
humour
of
this
Sceptical
Age
,
and
work
upon
unstable
and
wavering
minds
,
and
wheadle
them
out
of
their
Religion
by
plausible
insinuations
and
pretences
of
Humane
Reason
:
by
this
means
they
directly
lead
them
to
defame
,
libel
and
blaspheme
Christianity
and
all
the
Mysteries
of
it
,
and
they
make
use
of
their
Reason
to
make
void
their
Faith
.
But
now
all
this
may
be
prevented
and
hindred
by
a
humble
and
Christian
submission
to
the
Sacred
Oracles
,
by
a
free
resigning
our selves
to
the
Faith
of
the
Gospel
,
and
by
giving
credit
to
it
;
Articles
,
because
they
are
deliver'd
and
attested
by
God
himself
in
the
Infallible
Writings
;
which
even
Reason
it self
dictates
to
be
the
best
Method
we
can
take
to
establish
and
confirm
us
in
our
Religion
,
and
to
assure
us
of
the
Truth
of
all
its
doctrines
,
be
they
never
so
perplexed
and
mysterious
.
Nor
doth
this
introduce
a
Blind
Credulity
,
and
such
an
Implicit
Faith
as
some
of
the
Romanists
defend
,
for
when
we
resign
up
our
judgments
to
Divine
Revelation
,
we
are
not
debarr'd
from
examining
and
searching
into
,
and
satisfying
our selves
about
the
Truth
of
the
things
we
speak
of
,
but
only
of
the
Mode
of
them
.
Which
makes
it
a
quite
different
thing
from
the
practice
of
the
Roman
Proselytes
,
who
are
bid
to
swallow
down
whatever
is
dictated
to
them
,
and
that
upon
the
bare
Authority
and
Warrant
of
the
Church
.
But
here
is
no
such
crude
Method
prescribed
,
we
are
to
[
*
](A38031-e56880-b)
*
Acts
17.
11.
search
the
Scriptures
,
whether
these
things
be
so
,
and
we
are
to
make
use
of
Reason
to
shew
and
convince
us
how
fitting
it
is
,
that
we
should
believe
what
is
reveal'd
by
the
Spirit
of
God
.
For
seeing
since
the
Revolt
and
Original
Depravation
of
Man
,
we
stand
in
need
of
Revelation
to
direct
us
,
right
Reason
tells
us
,
that
it
is
unsafe
to
rely
on
the
bare
suggestions
of
our
own
minds
in
the
great
matters
of
Religion
.
This
acquaints
us
,
that
though
we
are
not
capable
of
answering
all
difficulties
in
those
Points
,
yet
we
are
oblig'd
to
give
credit
to
the
doctrines
themselves
,
because
they
are
founded
on
Scripture
,
which
was
divinely
inspired
.
This
Principle
in
us
assures
us
,
that
though
we
can't
fully
explain
these
things
by
Reason
,
yet
we
have
reason
to
believe
the
Holy
Writ
,
which
is
the
Rule
and
Measure
of
our
Faith
,
yea
,
notwithstanding
those
Points
seem
to
thwart
the
natural
principles
of
Reason
.
Thus
far
we
have
Reason
on
our
side
.
And
then
for
Scripture
,
that
is
wholly
and
entirely
ours
.
Those
Grand
Articles
,
which
our
Antagonists
renounce
are
found
there
.
Particularly
to
instance
in
that
Great
and
Celebrated
Doctrine
which
I
have
so
often
mention'd
,
one
would
think
it
might
suffice
,
that
this
is
so
directly
,
so
plainly
,
so
frequently
asserted
in
the
New
Testament
:
where
we
find
Three
expresly
named
,
Father
,
Son
,
and
Holy
Ghost
,
to
whom
the
Divinity
is
ascribed
,
and
therefore
we
believe
these
Three
to
be
One
God
.
But
how
these
three
distinct
Hypostases
are
one
Entire
,
Indivisible
Essence
,
is
an
ineffable
and
incomprehensible
Mystery
.
Yet
,
though
we
can't
conceive
the
Manner
of
this
,
yet
the
Thing
it self
is
clearly
and
plainly
reveal'd
in
Scripture
,
and
consequently
the
Socinians
have
no
cause
to
brag
,
that
theirs
is
an
[
*
](A38031-e57060-b)
*
History
or
the
Vnitarians
,
p.
9.
Accountable
and
Reasonable
Faith
,
when
it
absolutely
opposes
and
contradicts
the
Holy
Oracles
of
the
Bible
.
This
is
the
true
state
of
the
matter
,
and
so
it
was
thought
to
be
by
that
Learned
Writer
,
whom
I
before
quoted
,
who
hath
the
repute
,
even
among
these
men
of
a
Person
of
Great
Reason
and
Sense
;
speaking
of
them
,
he
[
*
](A38031-e57110-b)
*
Dr.
More
,
History
of
Godliness
,
Book
10.
Chap.
6.
thus
expresses
himself
,
Their
Opinion
I
look
upon
as
fundamentally
repugnant
to
Christianity
it self
,
if
the
New
Testament
be
the
foundation
of
Christianity
,
for
I
know
nothing
more
express
than
That
(
viz.
the
Trinity
)
in
those
Writings
.
And
therefore
the
denying
of
the
Trinity
is
the
denying
of
the
Authority
of
the
New
Testament
.
Or
,
if
they
will
pretend
they
can
interpret
things
there
so
as
to
evade
this
doctrine
,
by
the
same
reason
I
think
they
may
evade
any
,
and
so
still
the
Sacred
Writ
shall
stand
for
a
Cypher
,
and
signifie
nothing
,
which
tends
mainly
to
the
enervating
of
our
Faith
.
These
are
very
Weighty
words
,
and
the
more
to
be
consider'd
by
our
Adversaries
,
because
they
come
from
One
of
a
Large
Compass
of
Mind
,
and
a
great
Asserter
of
Reason
in
Religion
,
which
is
a
thing
that
these
Gentlemen
pretend
much
to
.
The
sum
of
what
he
saith
is
this
,
that
if
the
Scripture
be
true
,
the
doctrine
of
the
Trinity
is
so
too
:
if
Divine
Revelation
in
the
books
of
the
New
Testament
is
to
be
believ'd
,
then
this
also
must
be
embraced
.
And
on
this
very
account
it
hath
been
embraced
by
all
religious
and
pious
minds
that
have
had
a
reverence
for
the
Holy
Scriptures
.
As
it
was
the
Faith
once
delivered
to
the
Saints
,
so
it
hath
ever
since
been
the
steady
belief
of
all
the
Martyrs
and
Confessors
of
Iesus
,
and
all
the
True
Professors
of
Christianity
,
and
it
hath
with
invincible
force
in
all
ages
of
the
Church
born
down
all
opposition
that
hath
been
made
against
it
.
And
I
question
not
but
those
violent
Efforts
and
Insults
which
have
been
,
and
are
made
against
it
in
this
present
Age
will
prove
vain
and
successless
.
Though
we
have
seen
the
rain
descend
,
and
the
flouds
come
,
and
the
winds
blow
,
and
beat
upon
it
,
yet
it
shall
never
fall
,
because
it
is
founded
upon
a
rock
,
the
same
Rock
on
which
the
Church
of
Christ
is
built
,
viz.
the
Confession
and
Testimony
of
the
Inspired
Apostles
,
the
Truth
and
Authority
of
the
Scriptures
,
the
Veracity
of
God
,
and
the
Certainty
of
Divine
Revelation
.
And
all
the
other
Sacred
Mysteries
of
our
Religion
have
the
very
same
stable
foundation
,
and
therefore
are
Impregnable
.
Let
this
then
satisfie
us
,
that
these
Doctrines
are
sufficiently
reveal'd
,
though
they
are
not
fully
known
.
I
say
they
are
sufficiently
revealed
,
because
the
Book
of
God
assure
us
that
these
things
are
so
:
but
they
are
not
fully
known
,
because
we
are
not
able
to
discover
the
Arguments
on
which
they
are
founded
;
we
discern
not
the
foot
on
which
they
stand
:
God
hath
been
pleas'd
to
hide
this
from
us
.
But
then
this
is
to
be
said
,
It
is
not
reasonable
to
renounce
our
belief
of
that
which
is
plain
and
evident
,
because
it
is
mix'd
with
something
which
is
dark
and
intricate
.
It
was
an
Excellent
Caution
and
Rule
of
the
Great
St.
Augustine
,
[
*
](A38031-e57360-b)
*
De
do●o
Perserv
.
Sanct.
Cap.
14.
Nunquid
ideo
negandum
quod
apertum
est
,
quia
comprehendi
non
potest
quod
occultum
est
?
The
Truth
of
a
Doctrine
may
be
evident
and
perspicuous
(
and
that
is
sufficient
to
command
our
Assent
)
tho'
the
Nature
of
it
is
not
.
The
Modes
and
Circumstances
appertaining
to
Divine
things
are
not
to
be
accounted
for
:
at
least
,
if
we
cannot
clear
them
up
,
we
have
no
reason
to
quit
the
Grand
Truths
themselves
.
These
are
not
to
be
abandon'd
because
they
are
not
according
to
our
ordinary
level
,
because
we
are
not
able
to
render
a
punctual
account
of
them
,
because
we
cannot
perfectly
Gauge
them
,
and
sound
them
to
the
very
bottom
;
in
a
word
,
because
they
are
not
subject
to
the
Tribunal
of
Reason
.
But
if
we
have
any
regard
to
the
Sacred
and
Infallible
Volume
,
we
cannot
but
entertain
these
Divine
Doctrines
,
and
firmly
believe
them
,
and
heartily
approve
of
them
;
for
when
we
find
any
thing
(
though
't
is
impossible
to
explain
and
unfold
it
)
vouch'd
by
Scripture
,
we
need
desire
no
more
.
Whence
we
may
judge
of
Socinus
aud
Smalcius
,
the
[
*
](A38031-e57440-b)
*
De
Christo
S●rvat
.
former
of
whom
declares
concerning
the
Satisfaction
of
Christ
,
and
the
[
†
](A38031-e57460-b)
†
Hom.
8.
in
1
Iohan.
latter
concerning
the
Incarnation
of
the
Son
of
God
,
that
they
would
not
believe
these
doctrines
,
though
the
Scripture
should
expresly
assert
them
.
These
are
strange
passages
in
Writers
that
bear
the
Name
of
Christians
,
and
seem
to
own
the
New
Testament
(
as
well
as
the
Old
)
where
every
thing
is
Authentick
,
and
worthy
of
all
acceptation
,
and
depends
not
on
the
arbitrement
of
our
shallow
Reasons
.
Here
to
doubt
is
In●idelity
,
to
be
scrupulous
is
an
affront
to
Heaven
,
to
dispute
is
an
injury
to
the
Deity
.
To
conclude
,
It
appears
from
the
whole
that
the
Disciples
of
Socinus
are
the
most
foolish
and
sensless
pretenders
to
Reason
in
the
whole
world
,
because
they
make
it
their
business
to
argue
against
the
God
of
Reason
and
the
Spirit
of
Truth
.
But
if
they
will
call
their
Anti-Scriptural
Notions
by
the
name
of
Reason
,
who
can
help
it
?
Only
this
we
are
sure
of
(
and
it
is
all
I
will
add
at
present
)
no
truly
Rational
and
Sober
man
will
be
pleas'd
with
that
Reason
which
rejects
what
God
hath
reveal'd
,
which
vilifies
the
Discoveries
that
come
from
Heaven
,
which
contradicts
the
Bible
,
and
gives
the
Lye
to
Him
who
is
the
Original
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,
the
Eternal
Reason
,
the
Source
of
all
Understanding
,
and
Light
and
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's
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Eliz.
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worthy
Communicant
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shewing
the
due
Order
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Receiving
the
Sacrament
of
the
Lord's
Supper
.
The
Seventeenth
Edition
.
By
Ieremiah
Dyke
.
Newly
reprinted
1697.
The
Poor
Doubting
Christian
drawn
unto
Christ
.
By
Thomas
Hooker
.
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Metamorphosis
,
in
English
Verse
.
By
George
Sandys
.
Aesop's
Fables
in
Prose
,
with
Cuts
.
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improved
by
Divine
Meditation
.
By
Nathaniel
Ranew
,
late
Rector
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Essex
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Ranew
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Instruction
:
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Afflictions
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By
Tho.
Case
.
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Principles
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Religion
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brief
Method
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thereof
.
By
Bishop
Vsher.
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Sinfulness
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Sin
,
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Fulness
of
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.
In
2
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.
By
W.
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.
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,
1697.
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Simon
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.
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26.
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28
,
29.
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Notes, typically marginal, from the original text
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