SECT.
I.
That
True
Holiness
is
the
Design
of
Christianity
,
plainly
Demonstrated
.
CHAP.
I.
The
Nature
of
True
Holiness
Described
.
IN
order
to
this
Demonstration
it
is
necessary
to
be
premised
,
That
the
Holiness
which
is
the
Design
of
the
Religion
of
Christ
Jesus
,
and
is
by
various
Forms
of
Speech
express'd
in
the
Gospel
(
as
by
Godliness
,
Righteousness
,
Conversion
and
Turning
from
Sin
,
Partaking
of
a
Divine
Nature
,
with
many
other
)
is
such
as
is
so
in
the
most
proper
and
highest
sense
:
Not
such
as
is
Subjected
in
any
thing
without
us
,
or
is
made
ours
by
a
meer
External
application
,
or
is
onely
Partial
;
But
is
Originally
seated
in
the
Soul
and
Spirit
,
is
a
Complication
and
Combination
of
all
Vertues
,
and
hath
an
influence
upon
the
whole
man
(
as
shall
hereafter
be
made
to
appear
)
and
may
be
described
after
this
manner
.
It
is
so
sound
and
healthful
a
Complexion
of
Soul
,
as
maintains
in
life
and
vigour
whatsoever
is
Essential
to
it
,
and
suffers
not
any
thing
unnatural
to
mix
with
that
which
is
so
;
by
the
force
and
power
whereof
a
man
is
enabled
to
behave
himself
as
becometh
a
Creature
indued
with
a
principle
of
Reason
;
keeps
his
Supreme
Faculty
in
its
Throne
,
brings
into
due
Subjection
all
his
Inferiour
ones
,
his
sensual
Imagination
,
his
Brutish
Passions
and
Affections
.
It
is
the
Purity
of
the
Humane
Nature
,
engaging
those
in
whom
it
resides
,
to
demean
themselves
sutably
to
that
state
in
which
God
hath
placed
them
,
and
not
to
act
disbecomingly
in
any
Condition
,
Circumstance
,
or
Relation
.
It
is
a
Divine
or
God-like
Nature
,
causing
an
hearty
approbation
of
,
and
an
affectionate
compliance
with
the
Eternal
Laws
of
Righteousness
;
and
a
behaviour
agreeable
to
the
Essential
and
Immutable
differences
of
Good
and
Evil.
But
to
be
somewhat
more
express
and
distinct
,
though
very
brief
.
This
Holiness
is
so
excellent
a
Principle
,
or
Habit
of
Soul
,
as
causeth
those
that
are
possessed
of
it
(
I
mean
so
far
forth
as
it
is
vigorous
and
predominant
in
them
,
)
First
,
To
perform
all
Good
and
Virtuous
Actions
,
whensoever
there
is
occasion
and
Opportunity
;
and
ever
Carefully
to
abstain
from
those
that
are
of
a
Contrary
Nature
.
Secondly
,
To
do
the
one
,
and
avoid
the
other
,
from
truly
generous
Motives
and
Principles
.
Now
,
in
order
to
the
right
understanding
of
this
,
it
is
to
be
observ'd
,
That
Actions
may
become
Duties
or
Sins
these
two
ways
.
First
,
As
they
are
Complyances
with
,
or
Transgressions
of
Divine
Positive
Precepts
.
These
are
the
Declarations
of
the
Arbitrary
Will
of
God
,
whereby
He
restrains
our
liberty
for
great
and
wise
reasons
,
in
things
that
are
of
an
indifferent
nature
,
and
absolutely
considered
are
neither
Good
,
nor
Evil
:
And
so
makes
things
not
good
in
themselves
(
and
capable
of
becoming
so
,
onely
by
reason
of
certain
Circumstances
)
Duties
;
and
things
not
evil
in
themselves
,
Sins
.
Such
were
all
the
Injunctions
and
Prohibitions
of
the
Ceremonial
Law
;
and
some
few
such
we
have
under
the
Gospel
.
Secondly
,
Actions
are
made
Duties
or
Sins
,
as
they
are
agreeable
or
opposite
to
the
Divine
Moral
Laws
:
That
is
,
Those
which
are
of
an
Indispensable
and
Eternal
obligation
,
which
were
first
written
in
mens
hearts
,
and
Originally
Dictates
of
Humane
Nature
,
or
necessary
Conclusions
and
Deductions
from
them
.
By
the
way
,
I
take
it
for
granted
(
and
I
cannot
imagine
how
any
Considerative
supposing
he
be
not
a
very
Debauch'd
,
person
can
in
the
least
doubt
it
,
)
That
there
are
First
Principles
in
Morals
,
as
well
as
in
the
Mathematicks
,
Metaphysicks
,
&c.
I
mean
such
as
are
self-evident
,
and
therefore
not
capable
of
being
properly
demonstrated
;
as
being
no
less
knowable
and
easily
assented
to
,
than
any
Proposition
that
may
be
brought
for
the
proof
of
them
.
Now
the
Holiness
we
are
describing
is
such
,
as
engageth
to
the
performance
of
the
Former
sort
of
Duties
,
and
forbearance
of
the
Former
sort
of
Sins
,
for
this
Reason
primarily
,
because
it
pleaseth
Almighty
God
to
command
the
one
,
and
forbid
the
other
:
Which
Reason
is
founded
upon
this
certain
Principle
;
That
it
is
most
highly
becoming
all
Reasonable
Creatures
to
obey
God
in
every
thing
;
and
,
as
much
disbecoming
them
,
in
any
thing
to
disobey
him
.
And
secondarily
,
upon
the
account
of
the
Reasons
(
if
they
are
known
)
for
which
God
made
those
Laws
.
And
the
Reasons
of
the
Positive
Laws
contained
in
the
Gospel
are
declared
,
of
which
I
know
not
above
three
that
are
purely
So
,
viz.
That
of
going
to
God
by
Christ
,
and
the
Institutions
of
Baptism
and
the
Lord's
Supper
.
Again
,
This
Holiness
is
such
as
engageth
to
the
performance
of
the
Duties
,
and
forbearance
of
the
Sins
of
the
second
kind
;
not
meerly
because
it
is
the
Divine
pleasure
to
publish
Commands
of
those
,
and
Prohibitions
of
these
;
but
also
,
and
especially
,
for
the
Reasons
,
which
moved
God
to
make
those
Publications
:
namely
because
those
are
Good
in
themselves
,
and
infinitely
becoming
Creatures
indued
with
Understanding
and
Liberty
of
Will
;
and
these
are
no
less
evil
in
their
own
Nature
,
and
unworthy
of
them
.
That
man
that
would
forbear
,
gratefully
to
acknowledge
his
Obligations
to
God
,
or
to
do
to
his
Neighbor
as
he
would
that
he
should
do
to
him
,
&c.
on
the
one
hand
;
and
would
not
stick
at
dishonouring
his
Maker
,
or
abusing
his
Fellow
Creatures
in
any
kind
,
&c.
on
the
other
;
if
there
were
no
written
Law
of
God
for
the
former
,
and
against
the
latter
;
doth
not
those
Duties
,
nor
forbears
these
Sins
,
by
virtue
of
an
Holy
nature
that
informs
and
acts
him
;
but
is
induced
thereunto
by
a
meer
Animal
principle
,
and
because
it
is
his
interest
so
to
do
.
And
the
Reason
is
clear
,
because
no
one
that
doth
thus
,
onely
in
regard
of
the
Written
Precepts
and
Prohibitions
of
the
Divine
Majesty
,
doth
so
out
of
respect
to
them
,
as
such
,
but
as
they
have
promises
,
but
especially
threatnings
annexed
to
them
:
For
to
be
sure
,
he
that
performs
the
one
,
and
forbears
the
other
from
any
Lovely
notion
he
hath
of
Obedience
,
and
any
hateful
one
he
hath
conceived
of
disobedience
,
will
also
make
Conscience
of
those
and
the
like
Duties
,
in
regard
of
the
goodness
,
becomingness
,
and
Excellency
he
discerns
in
them
;
and
will
abstain
from
these
and
the
like
Sins
,
because
of
the
intrinsick
Evil
,
Turpitude
,
and
Deformity
he
apprehends
in
them
:
For
those
are
no
whit
less
manifestly
lovely
,
and
Worthy
of
Mankind
,
than
is
Obedience
to
the
Divine
Will
,
considered
in
an
abstracted
notion
;
nor
these
less
apparently
vile
,
and
abominable
than
is
Disobedience
.
For
,
that
very
Reason
,
that
makes
it
an
intolerable
thing
to
disobey
a
Law
of
God
,
(
viz.
because
it
is
highly
Unjust
so
to
do
)
makes
it
so
also
to
Commit
the
forementioned
,
and
such
like
Sins
;
and
so
on
the
Contrary
.
Now
this
Proposition
;
That
it
is
a
base
thing
to
do
unjustly
,
is
one
of
those
which
I
call
first
principles
;
than
which
there
is
nothing
Man-kind
doth
more
naturally
assent
to
:
And
those
Sins
with
many
other
are
alike
plain
instances
and
expressions
of
that
shameful
vice
Injustice
,
though
not
of
an
equal
degree
of
it
.
The
summe
of
what
we
have
said
in
this
account
of
the
Nature
of
True
Holiness
is
this
,
viz.
That
it
is
such
a
Disposition
and
Temper
of
the
inward
man
,
as
powerfully
enclines
it
carefully
to
regard
and
attend
to
,
affectionately
to
embrace
and
adhere
to
,
to
be
actuated
by
,
and
under
the
Government
of
all
those
Good
Practical
Principles
that
are
made
known
either
by
Revelation
,
Nature
,
or
the
use
of
Reason
.
Now
though
Nothing
is
more
natural
to
the
Souls
of
Men
considered
in
their
pure
Essentials
,
and
as
they
came
out
of
their
Creatour's
hands
,
than
this
most
Excellent
Temper
;
yet
by
their
Apostacy
from
God
,
and
sinking
into
Brutish
sensuality
,
did
they
sadly
disposses
themselves
of
it
,
and
so
became
like
the
Beasts
which
perish
.
But
it
pleased
the
Infinite
Goodness
of
the
Divine
Majesty
not
to
give
us
over
so
;
For
when
we
had
destroyed
our selves
,
in
him
was
our
Help
found
.
He
greatly
concerned
himself
for
the
Recovery
of
Fallen
Mankind
by
various
means
and
Methods
,
and
when
the
world
was
at
the
very
worst
,
did
he
make
use
of
the
most
Sovereign
and
effectual
Remedy
.
He
,
who
at
Sundry
times
,
and
in
diverse
manners
spake
in
time
past
unto
the
Fathers
by
the
Prophets
,
did
in
these
last
days
send
his
dearly
Beloved
,
and
onely
Begotten
Son
to
us
.
And
to
prove
that
the
Great
Errand
he
came
upon
was
the
effecting
of
our
Deliverance
out
of
that
sinful
State
we
had
brought
our selves
into
,
and
the
putting
us
again
into
possession
of
that
Holiness
which
we
had
Lost
,
is
now
our
Next
Business
.
CHAP.
II.
A
General
Demonstration
that
the
Holiness
Described
is
the
Design
of
Christianity
,
by
a
Climax
of
Seven
particulars
.
IN
the
first
place
,
in
order
to
the
proof
of
this
,
it
is
worthy
our
observation
,
that
S.
Iohn
the
Baptist
being
sent
to
prepare
the
way
before
our
Saviour
,
did
so
,
by
teaching
the
Doctrine
of
Repentance
,
and
Baptizing
men
thereunto
:
And
that
we
no
sooner
read
of
his
appearing
in
Publique
,
and
entring
upon
his
Office
of
Harbinger
or
Fore-runner
,
but
we
find
him
Preaching
this
Doctrine
,
and
making
use
of
the
News
of
the
Messiah's
Approach
,
as
a
Motive
to
perswade
them
to
that
Duty
.
Matth.
3.
1
,
2.
In
those
days
came
Iohn
the
Baptist
preaching
in
the
Wilderness
of
Iudea
,
and
saying
;
Repent
ye
,
for
the
Kingdom
of
Heaven
is
at
hand
.
And
this
was
that
which
the
Angel
foretold
Zacharias
he
should
do
,
when
he
gave
him
the
first
notice
that
he
should
be
the
Father
of
such
a
Son
.
Luk.
1.
16
,
17.
And
many
of
the
children
of
Israel
shall
he
turn
to
the
Lord
their
God
;
and
he
shall
go
before
him
in
the
power
,
and
Spirit
of
Elias
,
to
turn
the
Hearts
of
the
Fathers
to
the
Children
,
and
the
disobedient
to
the
Wisdom
of
the
just
;
to
make
ready
a
people
prepared
for
the
Lord
:
That
is
,
He
shall
make
way
for
the
Messiah
with
the
same
zeal
against
all
wickedness
,
as
was
expressed
by
Elias
,
and
likewise
with
an
immediate
Commission
from
Heaven
,
as
he
had
,
in
order
to
the
working
of
a
General
Reformation
among
the
Jews
.
This
sheweth
that
Christ's
Great
errand
into
the
world
was
mens
thorow-conversion
from
Sin
,
and
the
making
them
truly
Holy
;
seeing
that
the
only
preparation
necessary
for
the
entertainment
of
him
consisted
in
having
this
work
begun
in
them
.
Secondly
,
Upon
the
first
news
of
Christ's
near
Approach
brought
by
Malachi
the
last
of
the
Prophets
,
this
is
expressed
by
him
as
that
which
should
be
his
Grand
Business
when
he
was
come
,
Mal.
3.
1
,
2
,
3.
—
The
Lord
,
whom
ye
seek
,
shall
suddenly
come
to
his
Temple
,
even
the
Messenger
of
the
Covenant
whom
ye
delight
in
(
or
,
have
a
longing
expectation
of
:
)
Behold
,
he
shall
come
,
saith
the
Lord
of
Hosts
:
But
who
may
abide
the
day
of
his
coming
?
Or
who
shall
stand
when
he
appeareth
?
For
he
is
like
a
Refiner's
fire
,
and
like
Fuller's
Soap
:
And
he
shall
sit
as
a
Refiner
,
and
purifier
of
Silver
;
and
he
shall
purifie
the
Sons
of
Levi
,
and
purge
them
as
Gold
is
purged
,
&c.
Thirdly
,
Immediately
after
his
conception
in
the
womb
of
the
Blessed
Virgin
,
this
was
foretold
to
Ioseph
Concerning
him
by
an
Angel
,
Matth.
1.
21.
She
shall
bring
forth
a
Son
,
and
thou
shalt
call
his
Name
Jesus
;
for
He
shall
save
his
people
from
their
sins
.
This
Blessing
of
making
men
Holy
was
so
much
the
design
of
Christ's
coming
,
that
He
had
his
very
Name
from
it
.
Observe
the
words
are
;
He
shall
save
his
people
from
their
sins
;
not
from
the
punishment
of
them
:
And
(
as
will
fully
appear
hereafter
)
that
is
the
primary
sence
of
them
,
which
is
most
plainly
expressed
in
them
:
That
he
shall
save
his
people
from
the
punishment
of
sin
is
a
true
sence
too
,
but
it
is
secondary
and
implied
only
;
as
this
latter
is
the
never
failing
and
necessary
consequent
of
the
former
Salvation
.
This
again
was
foretold
by
Zacharias
,
betwixt
his
Conception
and
Birth
.
He
saith
,
Luke
1.
72
,
&c.
That
God
performed
his
covenant
in
sending
Christ
;
which
covenant
consists
in
this
,
That
He
would
grant
us
,
that
We
being
delivered
out
of
the
hands
of
our
enemies
,
might
serve
him
without
fear
,
in
Holiness
and
Righteousness
before
him
,
all
the
days
of
our
Life
.
Fourthly
,
We
likewise
find
this
expressed
by
Simeon
,
immediately
upon
his
Birth
,
Luke
2.
32.
Where
having
called
him
God's
Salvation
,
which
He
had
prepared
before
the
face
of
all
people
,
he
adds
that
,
He
is
a
Light
to
lighten
the
Gentiles
:
whereby
is
meant
,
that
he
should
bring
them
into
the
way
of
Righteousness
and
true
Holiness
.
Holiness
is
in
not
a
few
places
expressed
by
the
Metaphor
of
Light
,
and
Wickedness
by
that
of
Darkness
:
Turning
from
Darkness
to
Light
is
explained
by
[
*
](A40073-e4690-b)
*
Act
▪
26.
Turning
from
the
power
of
Satan
unto
God
.
And
the
following
clause
,
viz.
And
the
Glory
of
thy
people
Israel
,
signifieth
the
same
thing
:
Namely
,
that
in
the
place
of
their
outward
and
Ceremonial
observances
,
called
by
the
Apostle
[
*
](A40073-e4730-b)
*
Gal.
4.
9
Beggarly
Elements
;
He
should
bring
in
among
them
a
far
more
Noble
,
viz.
an
inward
substantial
and
Everlasting
Righteousness
;
and
by
abrogating
that
,
and
establishing
only
this
Righteousness
,
He
should
enlarge
their
Church
,
an
accession
of
the
Gentiles
being
by
that
means
made
unto
it
.
Fifthly
,
This
is
expressed
by
S.
Iohn
the
Baptist
,
immediately
before
our
Saviour's
solemn
entrance
upon
his
office
,
as
the
business
he
was
undertaking
,
Matth.
3.
11
,
12.
I
indeed
baptize
you
with
Water
unto
repentance
(
that
is
especially
from
the
more
plain
and
confessed
exorbitances
)
but
he
that
cometh
after
me
,
is
mightier
than
I
,
whose
shoes
I
am
not
worthy
to
bear
;
he
shall
baptize
you
with
the
Holy
Ghost
,
and
with
fire
:
(
which
will
take
away
those
stains
and
pollutions
,
that
Water
cannot
:
)
whose
fan
is
in
his
hand
,
and
he
will
throughly
purge
his
floor
.
Sixthly
.
Again
,
after
our
Saviour's
entrance
upon
his
office
,
he
himself
declared
,
that
,
He
came
to
call
sinners
to
Repentance
:
And
that
he
was
so
far
from
coming
to
destroy
the
Law
and
the
Prophets
,
that
he
came
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
fulfil
,
or
perfect
them
,
Fully
to
Preach
,
as
Rom.
15
,
19.
&
Col.
1.
25.
that
is
,
by
giving
more
and
higher
instances
of
Moral
Duties
than
were
before
expresly
given
:
And
he
tells
the
Jews
presently
after
,
that
,
Except
their
Righteousness
shall
exceed
the
Righteousness
of
the
Scribes
and
Pharisees
(
that
is
,
unless
it
be
above
their
Practical
and
meerly
External
Righteousness
)
they
shall
in
no
case
enter
into
the
Kingdom
of
Heaven
.
And
he
abundantly
made
it
appear
,
(
as
will
be
quickly
shewn
)
that
the
Reformation
of
mens
lives
,
and
Purification
of
their
Natures
were
the
Great
Business
that
he
designed
.
Lastly
,
This
was
frequently
asserted
,
after
he
forsook
the
World
,
by
the
Apostles
he
left
behind
him
.
S.
Peter
told
his
Countrey-men
,
Acts
3.
26.
That
as
God
sent
Christ
to
bless
them
,
so
the
Blessing
designed
them
by
him
,
consisted
in
turning
them
from
their
iniquities
.
To
you
first
(
saith
he
)
God
having
raised
up
his
Son
Iesus
,
sent
him
to
bless
you
,
by
turning
every
one
of
you
from
his
iniquities
.
Again
,
Acts
5.
31.
The
same
Apostle
,
with
others
,
saith
that
,
Him
hath
God
exalted
with
his
Right
Hand
,
to
be
a
Prince
and
a
Saviour
,
to
give
Repentance
to
Israel
,
and
forgiveness
of
Sins
.
Repentance
first
,
and
then
Forgiveness
.
S.
Iohn
tells
us
,
1
Epist.
●…
.
8.
that
,
for
this
purpose
the
Son
of
God
was
manifested
,
that
he
might
destroy
the
works
of
the
Devil
.
And
S.
Paul
calleth
the
Gospel
of
Christ
,
The
Mystery
of
Godliness
,
1
Tim.
3.
The
Doctrine
that
is
according
to
Godliness
.
And
gives
us
to
understand
that
,
that
which
the
Grace
of
God
which
brings
Salvation
teacheth
,
is
,
that
denying
Vngodliness
,
and
all
worldly
Lusts
,
we
should
live
Soberly
,
Righteously
,
and
Godlily
in
this
Present
World
,
Tit.
2.
12.
CHAP.
III.
A
Particular
Demonstration
that
Holiness
is
the
only
Design
of
the
Precepts
of
the
Gospel
.
And
that
they
require
,
1.
The
Most
Extensive
Holiness
,
2.
The
most
Intensive
.
An
Objection
answered
.
BUT
to
give
a
more
particular
proof
of
what
we
have
undertaken
.
First
,
It
is
most
apparent
,
That
Holiness
is
the
Design
,
the
only
Design
of
the
Christian
Precepts
,
and
that
this
is
the
Mark
which
they
are
wholly
levelled
at
.
What
the
[
*
](A40073-e5200-b)
*
Rom.
7.
Apostle
spake
of
the
Iewish
,
may
be
much
more
said
of
the
Christian
Law
,
that
It
is
Holy
,
just
,
and
Good
.
For
as
Clemens
Alexandrinus
in
his
Paedagogus
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Even
Infant-Christianity
is
perfection
,
compared
with
the
Law
or
the
Mosaical
Dispensation
.
There
is
no
Affirmative
Precept
in
the
Gospel
,
but
it
either
Commands
Holiness
in
the
general
,
or
one
or
more
Particular
Vertue
,
or
Habit
of
Holiness
,
or
some
Essential
Act
or
Acts
of
it
;
or
Means
and
Helps
to
the
Acquiring
,
Maintaining
,
or
Encrease
of
it
.
Such
as
Hearing
and
Reading
the
Word
,
Prayer
,
Meditation
,
Good
Conference
,
Watchfulness
against
Temptations
,
Avoiding
occasions
of
evil
,
&c.
And
there
is
no
Negative
Precept
,
but
doth
forbid
the
Contrary
to
some
one
or
more
of
those
Duties
;
but
doth
forbid
some
thing
or
other
that
doth
tend
either
directly
or
indirectly
,
immediately
or
mediately
,
in
its
own
nature
or
by
reason
of
some
Circumstance
to
the
depraving
of
Humane
Nature
,
and
rendring
us
Perfectly
Wicked
,
or
in
some
degree
or
other
less
holy
.
To
make
this
appear
by
going
over
the
Several
Precepts
contained
in
the
Gospel
,
would
be
a
work
of
too
much
time
;
but
whosoever
,
as
he
reads
them
,
shall
duly
consider
each
of
them
,
cannot
be
to
seek
for
Satisfaction
,
concerning
the
truth
of
what
I
have
now
said
;
and
I
dare
undertake
he
will
readily
acknowledge
,
That
there
is
nothing
that
is
not
upon
its
own
,
or
some
one
or
other
,
account
,
greatly
Becoming
us
,
and
Perfective
of
Humane
Nature
,
in
the
whole
Gospel
Commanded
:
And
that
there
is
not
any
thing
in
it self
,
and
in
all
respects
innocent
,
there
forbidden
.
This
can
be
by
no
means
said
concerning
the
Precepts
of
the
Law
of
Moses
;
but
that
it
may
concerning
those
of
the
Gospel
,
is
absolutely
Certain
.
But
my
whole
Discourse
upon
this
present
Argument
shall
be
confined
to
these
two
Heads
:
Namely
to
shew
,
That
the
Christian
Precepts
require
the
most
Extensive
,
and
most
Intensive
Holiness
;
that
is
,
exactly
such
a
Holiness
as
hath
been
described
.
First
,
They
require
the
most
Extensive
Holiness
,
Not
onely
towards
God
,
but
also
towards
our
Neighbour
,
and
our selves
.
In
the
forecited
place
,
Tit.
2.
12.
S.
Paul
puts
all
these
together
,
under
the
Phrases
of
Living
Soberly
,
Righteously
,
and
Godlily
,
as
making
up
that
Holiness
which
the
Grace
of
God
,
that
brings
Salvation
,
teacheth
.
The
Precepts
of
our
Saviour
command
us
not
onely
to
give
unto
God
the
things
that
are
God's
;
but
also
to
Caesar
the
things
that
are
Caesar's
:
Not
only
to
obey
God
in
all
things
,
but
to
be
subject
likewise
to
every
Ordinance
of
Man
for
the
Lords
Sake
,
that
is
,
to
every
Ordinance
of
Man
that
doth
not
Contradict
the
Law
of
God
:
Not
only
to
fear
God
,
but
also
to
honor
the
King
,
and
to
obey
our
spiritual
Governors
likewise
,
which
watch
for
our
Souls
,
&c.
and
to
behave
our selves
towards
all
persons
sutably
to
the
Relations
we
stand
in
to
them
:
Wives
to
submit
themselves
to
their
own
Husbands
,
as
unto
the
Lord
;
Husbands
to
love
their
Wives
even
as
Christ
loved
the
Church
:
Children
to
obey
their
Parents
in
the
Lord
;
and
Fathers
not
to
provoke
their
Children
to
wrath
,
but
to
bring
them
up
in
the
nurture
and
admonition
of
the
Lord
:
Servants
to
be
obedient
to
their
Masters
,
with
singleness
of
heart
as
unto
Christ
,
&c.
and
Masters
to
do
the
same
things
unto
them
,
forbearing
threatning
,
or
a
harsh
behaviour
towards
them
,
knowing
that
they
have
a
Master
in
Heaven
,
with
whom
is
no
respect
of
persons
.
We
all
Mankind
;
and
to
do
good
to
all
without
exception
,
though
especially
to
the
Houshold
of
Faith
;
to
good
men
.
Nay
our
Saviour
hath
laid
a
strict
charge
upon
us
,
not
to
exclude
our
malicious
enemies
from
our
love
(
that
is
,
of
benevolence
)
but
to
pray
Secondly
,
The
Christian
Precepts
require
the
most
Intensive
Holiness
;
Not
onely
Negative
but
Positive
,
as
was
now
intimated
;
that
is
,
Not
onely
the
forbearance
of
what
is
evil
,
but
the
performance
also
of
what
is
good
:
Not
onely
Holiness
of
Actions
and
Words
,
but
likewise
of
Affections
and
Thoughts
:
The
worship
of
God
with
the
Spirit
,
as
well
as
with
the
outward
man
;
a
Holy
frame
and
habit
of
mind
,
as
well
as
a
holy
life
.
They
forbid
cherishing
sin
in
the
heart
,
as
well
as
practising
it
in
the
Conversation
.
They
make
Iusting
after
a
Woman
,
Adultery
,
as
well
as
the
Gross
Act
of
Uncleanness
.
They
make
Malice
,
Murther
,
as
well
as
Killing
;
They
forbid
Coveting
no
less
than
defrauding
;
and
being
in
love
with
this
worlds
goods
,
as
much
as
getting
them
by
unlawful
means
.
And
I
shall
digress
so
far
as
to
say
,
That
there
is
infinite
Reason
that
Thoughts
and
the
inward
workings
of
mens
souls
should
be
restrained
by
Laws
,
upon
these
two
accounts
.
First
,
Because
Irregular
Thoughts
and
Affections
are
the
immediate
Depravers
of
Mens
Natures
;
and
therefore
it
is
as
necessary
in
order
to
the
design
of
making
men
Holy
,
that
these
should
be
forbidden
,
as
that
evil
Actions
and
Words
should
.
But
suppose
this
were
otherwise
;
Yet
Secondly
,
Laws
made
against
evil
words
and
Actions
would
signifie
very
little
,
if
men
were
left
at
liberty
as
to
their
Thoughts
and
Affections
.
It
would
be
to
very
little
purpose
to
forbid
men
to
do
evil
,
if
they
might
think
and
love
it
:
For
where
the
sparks
of
Sin
are
kept
glowing
in
the
Soul
,
how
can
they
be
kept
from
breaking
out
into
a
Flame
in
the
Life
?
From
the
abundance
of
the
Heart
the
Mouth
will
speak
,
and
the
Hands
act
.
But
to
proceed
,
The
Precepts
of
the
Gospel
command
us
not
onely
to
perform
good
Actions
,
but
also
to
do
them
after
a
right
manner
,
with
right
ends
,
&c.
or
in
one
word
,
from
good
Principles
.
Whatsoever
we
do
,
to
do
it
heartily
,
as
to
the
Lord
and
not
as
to
men
.
To
be
fervent
in
Our
whole
Duty
to
God
and
our
Neighbour
(
as
our
Saviour
hath
told
us
)
is
comprehended
in
the
love
of
them
:
But
the
love
of
God
required
by
him
is
a
most
Intense
love
:
we
are
commanded
to
love
him
with
all
the
Heart
and
Soul
,
mind
and
good
name
,
To
summe
up
all
together
,
We
are
commanded
to
adde
to
our
faith
vertue
,
to
vertue
knowledge
,
to
knowledge
temperance
,
to
temperance
patience
,
to
patience
Godliness
,
to
Godliness
Brotherly
Kindness
,
and
to
Brotherly
kindness
Charity
.
To
behave
our selves
in
all
respects
towards
our
Creatour
as
becometh
his
Creatures
,
and
those
which
are
under
unspeakable
obligations
to
him
;
Towards
one
another
,
as
becometh
those
that
are
indued
with
the
same
Common
nature
,
and
according
to
the
diverse
relations
,
engagements
and
other
Circumstances
we
stand
in
each
to
other
;
and
Towards
our selves
according
as
the
Dignity
of
our
Natures
require
we
should
.
In
short
,
whatsoever
things
are
true
,
whatsoever
things
are
honest
,
Whatsoever
things
are
just
,
whatsoever
things
are
pure
,
whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
report
,
whatsoever
things
have
vertue
and
praise
in
them
,
are
Even
Trypho
himself
,
in
the
Dialogue
betwixt
Iustin
Martyr
and
him
,
confessed
,
that
the
Precepts
contained
in
the
Book
called
the
Gospel
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Great
and
Admirable
.
He
saith
indeed
,
that
they
are
so
admirable
,
as
that
he
suspected
them
not
to
be
by
Humane
Nature
Observable
;
but
in
that
he
spake
not
unlike
to
himself
,
that
is
a
prejudiced
and
Carnal
Iew.
If
it
be
now
objected
,
that
notwithstanding
what
hath
been
said
concerning
the
Christian
Precepts
recommending
the
most
elevated
Vertue
to
be
practised
by
us
,
it
is
acknowledged
by
all
Sober
Christians
,
that
they
are
not
to
be
understood
in
so
high
a
sense
as
to
require
of
us
indefective
and
unspotted
Holiness
,
or
at
least
that
our
Saviour
will
accept
of
and
reward
that
Holiness
which
is
far
short
of
Perfect
;
and
therefore
he
can
be
no
such
Great
Friend
to
it
,
as
hath
been
affirmed
:
The
answer
is
very
easie
and
obvious
,
viz.
That
our
Saviour's
not
rigidly
exacting
such
a
degree
of
Holiness
as
amounts
to
Perfection
,
proceeds
from
hence
,
that
the
attainment
of
it
is
in
this
state
impossible
to
us
;
and
therefore
it
is
not
to
be
attributed
to
his
liking
or
allowance
of
the
least
Sin
,
but
to
his
Special
grace
and
good
will
to
fallen
Mankind
:
Nay
,
moreover
it
proceeds
from
his
passionate
desire
that
we
may
be
as
pure
and
holy
,
as
our
unhappy
Circumstances
will
admit
;
he
well
knowing
,
that
should
he
declare
that
nothing
short
of
Perfection
shall
be
accepted
at
our
hands
,
he
would
make
us
desperate
,
and
take
the
most
effectual
Course
to
cause
us
to
give
over
all
thoughts
of
becoming
better
,
nay
,
and
to
let
the
reins
loose
unto
all
ungodliness
.
But
yet
nothing
short
of
Sincerity
,
and
diligent
,
serious
endeavors
to
abstain
from
all
Sin
,
will
be
admitted
by
him
in
order
to
our
being
made
the
objects
of
his
Grace
and
Favour
:
And
as
for
Wilful
and
Presumptuous
Sins
of
what
kind
soever
,
he
makes
no
allowances
for
them
,
but
hath
by
himself
and
his
Ministers
declared
very
frequently
,
that
they
shall
not
be
pardoned
,
without
our
unfeigned
Reformation
from
them
.
And
,
Lastly
,
notwithstanding
the
allowances
and
abatements
that
in
tender
Compassion
to
us
he
is
pleased
to
make
us
,
no
less
than
our
absolutely
Perfect
Holiness
is
designed
by
him
,
though
not
to
be
effected
in
this
,
yet
in
the
other
World
.
CHAP.
IV.
That
Holiness
is
the
onely
Design
of
the
Promises
of
the
Gospel
,
shewed
in
Two
Particulars
:
And
of
the
Threatnings
therein
Contained
.
SEcondly
,
The
Promises
and
Threatnings
of
the
Gospel
have
most
apparently
the
promoting
of
Holiness
for
their
onely
Design
.
First
,
The
Promises
,
it
is
plain
,
have
.
This
S.
Peter
assureth
us
,
2
Epistle
,
ch.
1.
v.
4.
Whereby
are
given
unto
us
exceeding
great
and
pretious
promises
,
that
by
these
you
might
be
partakers
of
the
Divine
Nature
,
having
escaped
the
Corruption
that
is
in
the
world
through
lust
.
And
S.
Paul
doth
more
than
intimate
the
same
,
in
2
Cor.
7.
1.
Having
(
saith
he
)
these
Promises
,
dearly
beloved
,
(
viz.
those
which
the
foregoing
Chapter
Concludes
with
)
let
us
cleanse
our selves
from
all
filthiness
of
the
flesh
and
spirit
,
perfecting
Holiness
in
the
fear
of
the
Lord
.
Again
,
Rom.
12.
1.
I
beseech
you
by
the
Mercies
of
God
,
that
ye
present
your
bodies
a
living
Sacrifice
,
holy
,
acceptable
to
God
,
which
is
your
Reasonable
Service
.
And
be
ye
not
conformed
to
this
present
world
,
but
be
ye
transformed
by
the
Renewing
of
your
Minds
,
&c.
-
1.
We
always
find
these
promises
either
limited
to
Holy
persons
,
or
made
use
of
as
encouragements
and
exciting
motives
to
Holiness
.
The
Apostle
tells
us
,
that
it
is
promises
of
the
life
that
now
is
,
and
of
that
which
is
to
come
.
The
promise
of
the
Beatifical
vision
is
made
to
the
Pure
in
Heart
.
Blessed
are
the
Pure
in
Heart
,
for
they
shall
see
God
.
That
of
the
Poor
in
Spirit
,
the
Merciful
.
That
of
inheriting
the
patiently
Continue
in
Well-doing
.
That
faithfulness
to
the
Death
.
But
to
what
purpose
do
I
multiply
instances
,
when
as
there
is
not
a
particular
promise
throughout
the
whole
Gospel
,
but
it
is
expressed
or
plainly
enough
intimated
,
that
its
performance
depends
upon
some
duty
of
Holiness
to
be
on
our
parts
first
performed
,
or
at
least
heartily
endeavoured
.
And
whereas
the
Promises
of
Pardon
,
and
of
Eternal
Life
are
very
frequently
made
to
Believing
,
there
is
nothing
more
evidently
declared
than
that
this
Faith
is
such
as
purisieth
the
Heart
,
and
is
productive
of
Good
Works
.
-
2.
Nay
the
Nature
of
these
Promises
is
such
,
as
is
of
it self
sufficient
to
satisfie
us
,
That
Holiness
is
the
Design
of
them
.
1.
This
is
manifestly
true
concerning
the
Principal
Promises
,
or
those
which
relate
to
the
other
life
.
They
may
be
reduced
to
these
three
Heads
;
That
of
the
holy
Spirit
;
of
Remission
of
Sin
;
and
of
Eternal
happiness
in
the
Enjoyment
of
God
.
Now
for
the
first
of
these
,
viz.
The
Promise
of
the
Spirit
,
that
is
it
to
which
we
are
beholden
for
grace
and
assistance
in
the
great
work
of
subduing
Sin
,
and
acquiring
the
habit
of
Holiness
;
and
this
is
the
very
business
for
the
sake
of
which
that
Promise
is
made
to
us
.
And
for
the
second
&
third
,
they
are
such
as
none
but
holy
Souls
are
capable
of
.
That
none
but
such
are
capable
of
having
the
Guilt
of
their
Sins
removed
,
and
of
being
freed
from
the
displeasure
and
wrath
of
God
,
is
self-evident
;
for
the
Guilt
of
Sin
must
needs
remain
while
its
power
continues
;
these
two
are
inseparable
from
each
other
:
Sin
is
so
loathsome
and
filthy
a
thing
(
as
shall
hereafter
be
shewn
)
that
it
is
perfectly
impossible
that
the
blood
of
Christ
it self
should
render
a
sinner
lovely
or
not
odious
in
the
sight
of
God
,
any
otherwise
than
by
washing
away
the
pollution
of
it
.
And
nothing
is
more
apparent
,
than
that
holy
Souls
alone
are
in
a
Capacity
of
the
Happiness
that
consists
in
the
Enjoyment
of
God
in
the
other
World
;
than
that
,
as
without
Holiness
no
man
shall
see
the
Lord
,
(
as
saith
the
Author
to
the
Hebrews
)
So
without
it
none
can
see
him
:
For
the
full
and
Complete
participation
of
God
,
which
our
Saviour
promiseth
his
Disciples
and
faithful
followers
,
ariseth
out
of
the
likeness
and
Conformity
of
mens
Souls
to
him
:
But
there
is
such
a
perfect
unlikeness
and
contrariety
in
impure
and
polluted
souls
to
the
infinitely
Holy
God
,
that
it
is
impossible
there
should
be
any
Communications
from
him
to
them
,
any
friendly
agreement
and
complacency
between
Him
and
them
.
He
is
not
a
God
that
hath
pleasure
in
wickedness
,
neither
can
evil
dwell
with
him
.
Psal.
5.
4.
What
Communion
hath
Light
with
Darkness
,
saith
the
Apostle
,
2
Cor.
6.
14.
But
vicious
and
unholy
souls
are
full
of
Darkness
,
whereas
God
is
pure
splendid
Light
,
and
in
Him
is
no
Darkness
at
all
.
The
Platonists
would
not
admit
that
any
man
is
Capable
of
being
acquainted
with
Divine
things
,
that
is
not
purged
from
that
which
they
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Remissness
of
Mind
and
Brutish
Passions
.
How
utterly
impossible
then
is
it
,
that
such
as
are
not
so
,
should
be
acquainted
with
the
Divinity
it self
?
Hierocles
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
As
a
Bleer
eye
cannot
look
upon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
things
very
bright
and
shining
,
so
a
Soul
unpossessed
of
vertue
is
unable
to
behold
the
Beauty
of
Truth
:
How
unable
then
is
such
a
soul
to
behold
the
Beauty
of
God
himself
,
to
see
him
as
he
is
,
and
be
happy
in
the
sight
of
him
?
Those
eyes
which
have
continually
beheld
Vanity
(
as
saith
an
Excellent
late
writer
of
our
own
)
would
be
dazled
,
not
delighted
,
with
the
Beatifick
Vision
.
Thanks
be
to
God
(
saith
the
Apostle
)
who
hath
made
us
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
Light
.
Those
can
by
no
means
partake
of
it
,
that
are
not
by
Holiness
made
meet
and
disposed
for
it
.
What
happiness
can
we
find
in
the
enjoyment
of
God
when
he
is
of
a
perfectly
contrary
nature
to
our
own
?
and
moreover
,
how
can
we
then
enjoy
him
?
There
must
be
in
us
a
likeness
to
him
,
or
we
cannot
see
him
as
he
is
;
for
S.
Iohn
proves
,
that
when
he
appeareth
,
we
shall
be
like
him
,
by
this
Argument
.
It
was
one
of
the
Maximes
of
the
Excellent
Socrates
:
[
*
](A40073-e7610-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
It
is
unlawful
for
an
impure
nature
to
touch
pure
Divinity
.
Now
this
being
the
Happiness
promised
in
the
Gospel
,
we
easily
learn
from
the
consideration
of
the
Nature
of
it
(
it
being
not
at
all
gross
and
sensual
,
but
purely
spiritual
)
what
is
the
Design
of
those
Promises
that
contain
it
.
At
the
first
hearing
of
them
,
though
they
should
sound
(
as
they
do
not
)
like
Absolute
ones
;
we
may
be
certain
that
Holiness
,
and
sincere
endeavours
after
a
participation
of
a
Divine
Nature
must
necessarily
be
tacit
conditions
of
them
,
as
without
which
our
Souls
cannot
possibly
be
qualified
and
put
into
an
apt
disposition
for
them
.
2.
As
the
Promises
which
concern
the
other
life
are
such
as
none
but
Holy
Souls
are
Capable
of
,
So
those
that
only
relate
to
this
li●…e
are
such
as
none
but
such
Souls
will
be
contented
with
.
They
are
onely
necessaries
which
the
Gospel
gives
us
an
assurance
of
,
and
such
things
as
may
be
a
help
to
the
Exercise
of
Vertue
and
Holiness
;
not
Supersluities
and
such
as
serve
to
gratifie
liquorish
appetites
.
So
we
are
to
understand
that
of
our
Saviour
,
Mat.
6.
3.
First
seek
the
Kingdom
of
God
,
and
his
Righteousness
;
and
all
these
things
shall
be
added
unto
you
:
The
words
foregoing
shew
,
that
by
[
all
these
things
]
we
are
onely
to
understand
meat
,
drink
,
and
clothes
.
The
temporal
blessings
that
Christ
engageth
himself
to
bestow
upon
his
Disciples
,
are
such
alone
as
tend
to
answer
moderate
desires
,
not
to
satisfie
inordinate
cravings
:
in
short
,
they
are
onely
such
as
are
needful
to
keep
their
bodies
in
such
a
state
as
that
they
may
be
meet
habitations
,
and
instruments
of
their
souls
,
so
long
as
it
shall
be
fit
for
them
to
continue
in
them
.
Secondly
,
And
as
for
the
Threatnings
of
the
Gospel
,
which
are
most
terrible
and
dismal
,
that
they
have
the
same
Design
that
the
Promises
have
,
is
out
of
Question
:
For
they
are
never
used
to
scare
men
from
any
thing
but
what
tends
to
pollute
and
debauch
their
souls
:
And
the
end
of
them
is
every
where
to
excite
us
effectually
to
diligence
and
industry
in
the
pursuit
of
Real
Righteousness
and
Substantial
Holiness
.
The
wrath
of
God
is
revealed
from
Heaven
in
the
Gospel
against
all
Ungodliness
,
and
Unrighteousness
of
men
:
Such
as
Idolatry
,
Adultery
,
Fornication
and
Uncleanness
Theft
,
Covetousness
,
Drunkenness
,
Reviling
,
Wrath
,
Contemptuous
Behaviour
,
Implacability
,
Unmercifulness
,
Illiberality
,
Malice
,
Censoriousness
,
Lying
,
Pride
,
Hypocrisie
,
Rebellion
and
Disobedience
to
Governours
,
&c.
And
therefore
are
the
Committers
of
these
and
such
like
sins
threatned
,
that
so
those
,
which
from
the
consideration
of
their
vile
nature
and
ugliness
will
not
be
withdrawn
from
them
,
may
from
a
principle
of
self-preservation
be
afraid
of
them
:
And
our
Saviour
is
infinitely
Good
to
us
in
his
Terrifying
Threatnings
,
as
well
as
in
his
Alluring
Promises
.
For
(
as
Clemens
Alex.
in
his
Paedagogus
,
saith
)
His
Threatnings
proceed
not
from
Anger
,
but
from
Great
Good
Will
;
and
he
therefore
threatneth
punishment
,
that
sinners
being
thereby
scared
into
Reformation
,
may
by
that
means
prevent
their
being
punish'd
.
He
doth
not
(
as
he
proceeds
)
like
a
Serpent
bite
before
he
giveth
warning
.
And
therefore
onely
doth
he
give
warning
,
that
he
may
not
bite
.
CHAP.
V.
That
the
Promoting
of
Holiness
was
the
Design
of
our
Saviour's
whole
life
and
Conversation
among
men
;
both
of
his
Discourses
and
Actions
.
And
that
he
was
an
eminent
Example
of
all
the
parts
of
Vertue
,
viz.
Of
the
Greatest
Freedom
,
Affability
and
Courtesie
:
The
Greatest
Candor
and
Ingenuity
:
The
most
marvellous
Gentleness
and
Meekness
:
The
Deepest
Humility
:
The
Greatest
Contempt
of
the
World
:
The
most
Perfect
Contentation
:
The
most
Wonderful
Charity
and
Tenderest
Compassion
:
Stupendious
Patience
,
and
Submission
to
the
Divine
Will
:
The
most
Passionate
Love
of
God
,
and
Devoutest
Temper
of
Mind
towards
him
:
Mighty
Confidence
and
Trust
in
God
.
An
Objection
answered
:
The
most
Admirable
Prudence
.
THirdly
,
The
Promoting
of
Holiness
was
the
Design
of
our
Saviour's
Whole
Life
,
and
Conversation
among
Men.
All
his
Discourses
that
are
on
Record
carried
on
this
great
business
:
Not
onely
his
Sermons
,
but
likewise
those
which
were
less
solemn
,
and
that
occasionally
,
and
as
it
were
by
the
Bye
dropt
from
Him
.
There
is
not
a
Parable
he
uttered
,
but
some
thing
highly
conducing
to
the
instilling
of
vertue
into
those
to
whom
he
directed
it
,
was
the
Moral
of
it
:
And
all
advantages
and
occasions
he
greedily
embraced
for
the
infusing
of
true
piety
and
holiness
into
the
Souls
of
Men.
To
give
a
few
instances
:
When
it
was
told
him
that
his
Mother
and
Brethren
sought
for
him
;
He
took
that
opportunity
to
tell
them
,
that
whosoever
will
do
the
will
of
God
,
the
same
is
his
Brother
,
Sister
,
and
Mother
,
Mark
3.
35.
When
he
observed
a
reasoning
among
the
Disciples
,
which
of
them
should
be
the
Greatest
in
the
Kingdom
of
God
;
He
took
occasion
from
thence
to
preach
to
them
the
necessity
of
the
Grace
of
Humility
and
becoming
as
little
Children
,
of
Self-denial
,
Mortification
of
their
most
beloved
Lusts
,
and
to
teach
them
several
other
very
excellent
Lessons
,
Matth.
18.
in
the
beginning
.
Upon
a
certain
woman's
saying
to
Him
,
Blessed
is
the
Womb
that
bare
Thee
,
and
the
Pap●…
that
gave
Thee
Suck
;
He
minded
his
Hearers
of
the
Blessedness
of
Obedient
persons
:
yea
rather
(
said
he
)
are
they
blessed
that
hear
the
word
of
God
,
and
keep
it
.
Luke
11.
28.
Upon
Martha's
desiring
him
to
command
her
Sister
to
help
her
in
serving
,
he
reproved
her
over-solicitousness
about
the
affairs
of
this
life
,
and
put
her
in
mind
of
the
one
thing
needful
,
Luk.
10.
41.
From
a
Pharisees
ma●…velling
that
he
washed
not
before
dinner
,
he
took
an
Advantage
to
reprove
their
Superstition
,
Hypocrisies
,
Partial
Rig●…eousness
,
Pride
and
several
other
Immoralities
,
Luke
11.
38
,
&c.
From
a
Person
's
desiring
him
to
speak
to
his
Brother
to
divide
the
inheritance
with
him
,
he
took
an
opportunity
to
discourse
against
Covetousness
,
and
to
disswade
from
s●…ing
the
heart
upon
earthly
riches
▪
from
solicitousness
and
Carking
Carefulness
and
to
exhort
to
several
most
weighty
and
important
duties
,
Luke
12.
15
,
&c.
Upon
some
mens
talking
of
the
Lamentable
disaster
that
befel
the
Galileans
,
he
took
occasion
to
give
a
caution
against
Rash
Iudging
,
and
to
preach
to
them
the
absolute
necessity
of
Repentance
,
as
that
without
which
they
should
all
perish
Luke
13.
begin
.
Upon
his
observing
how
that
at
a
Feast
they
chose
the
Uppermost
Rooms
,
he
laid
hold
of
that
opportunity
to
teach
the
vertue
of
Humility
,
Luke
14.
7.
And
in
the
same
Chapter
he
took
the
advantage
that
was
offered
him
by
other
Passages
for
the
instilling
of
diverse
other
profitable
Instructions
.
And
you
may
find
in
the
four
Evangelists
abundance
of
Observations
of
this
Nature
.
And
as
it
was
the
business
of
all
his
Discourses
to
teach
vertue
,
so
was
it
also
of
all
his
Actions
:
He
Preach'd
holiness
to
mens
Eyes
no
less
than
to
their
Ears
,
by
giving
them
the
most
stupendious
Example
in
his
own
Person
,
of
all
the
parts
of
it
.
His
whole
Life
was
one
Continued
Lecture
of
the
most
Excellent
Morals
,
the
most
Sublime
and
exact
Vertue
.
For
instance
;
He
was
a
Person
of
the
Greatest
Freedom
,
Affability
,
and
Courtesie
,
there
was
nothing
in
his
Conversation
that
was
at
all
Austere
,
Crabbed
or
Unpleasant
.
Though
he
was
always
serious
,
yet
was
he
never
sowr
,
sullenly
Grave
,
Morose
or
Cynical
;
but
of
a
marvellously
conversable
,
sociable
and
benign
temper
.
Those
who
had
Checks
from
his
Disciples
,
as
rude
and
troublesome
,
were
never
accused
by
Him
for
being
so
,
but
were
most
kindly
listned
to
,
and
lovingly
received
:
even
little
Children
,
as
unwelcome
as
they
were
to
them
,
were
tenderly
embraced
,
and
blest
by
him
.
He
never
blamed
any
for
interrupting
him
in
his
Discourses
,
or
other
business
;
Nor
was
put
into
the
least
Chafe
by
their
so
doing
,
but
ever
patiently
heard
them
,
and
sent
none
of
them
from
him
(
supposing
they
had
no
ill
design
in
coming
to
him
)
without
Satisfaction
.
When
he
was
invited
to
mens
Tables
(
as
little
as
their
chear
could
tempt
him
)
he
readily
went
;
nor
did
he
esteem
it
as
disbecoming
his
gravity
to
make
one
at
a
Marriage-feast
;
nor
to
contribute
to
it
himself
neither
.
He
did
not
think
himself
defiled
by
bad
company
,
nor
baulked
the
Society
of
Publicans
and
Sinners
themselves
,
(
as
loathsome
as
they
were
to
worse
men
,
the
Pharisees
)
but
freely
in
order
to
the
reforming
of
them
sate
down
,
when
there
was
occasion
,
and
conversed
with
them
.
His
first
entertainment
of
the
woman
of
Canaan
,
as
uncivil
as
it
might
seem
,
was
nothing
less
than
so
;
for
the
unkind
and
contemptuous
Language
he
gave
her
,
though
it
was
but
the
same
which
the
Iews
always
bestowed
upon
those
people
,
proceeded
from
no
Contempt
of
her
;
nor
was
it
designed
,
as
the
event
shewed
,
in
the
least
to
discourage
her
,
but
on
the
Contrary
,
to
give
her
occasion
to
shew
the
Greatness
of
her
Faith
,
in
the
answer
she
returned
to
it
.
The
ever
and
anon
infirm
,
imprudent
and
impertinent
talk
of
his
Disciples
and
others
,
could
not
at
any
time
put
him
out
of
his
good
temper
,
but
only
gave
him
an
opportunity
of
imparting
to
them
seasonable
Instructions
and
Wise
Counsels
.
The
Candour
also
and
Ingenuity
of
his
Spirit
did
to
great
admiration
discover
it self
:
Whereof
take
this
one
Instance
.
Where
as
he
(
as
was
said
)
forbad
censorious
judging
of
other
men
;
and
commanded
,
consequently
,
to
put
the
best
constructions
upon
those
actions
of
others
that
are
capable
of
various
interpretations
,
he
hath
given
us
no
small
encouragement
so
to
do
,
by
his
behaviour
towards
those
three
Disciples
,
whom
he
could
not
perswade
for
a
little
while
to
forbear
sleeping
,
no
not
in
his
Agony
;
as
infinitely
great
obligations
as
he
had
laid
upon
them
,
to
do
any
thing
he
should
please
to
desire
of
them
.
That
their
sleeping
at
such
a
time
looked
as
exactly
as
could
be
like
an
infallible
argument
of
extreme
unconcernedness
for
their
blessed
Lord
,
and
of
excessive
coolness
of
affection
to
him
,
especially
he
having
(
I
say
)
before
desired
them
to
Watch
with
him
,
and
given
them
the
reason
why
he
did
so
:
Yet
for
all
that
,
would
he
impute
it
to
no
worse
a
cause
than
meer
infirmity
,
nor
entertained
any
ill
opinion
of
them
upon
that
account
;
and
when
they
themselves
had
nothing
to
say
to
excuse
their
fault
,
he
makes
this
Apology
himself
for
them
;
The
spirit
indeed
is
willing
,
but
the
flesh
is
weak
:
Nay
though
,
for
all
this
,
and
notwithstanding
that
friendly
expostulation
of
his
with
Peter
,
[
Couldest
thou
not
watch
with
me
one
hour
?
]
they
fell
asleep
again
,
yet
did
he
not
at
his
last
return
to
them
pass
any
censure
upon
them
,
but
carried
it
towards
them
as
he
was
wont
to
do
.
And
the
Gentleness
and
meekness
of
his
Disposition
was
very
marvellous
:
When
Iames
and
Iohn
in
a
great
heat
,
would
have
perswaded
him
to
call
for
fire
from
Heaven
after
the
Example
of
Elias
to
consume
the
Samaritans
for
their
inhospitable
and
barbarous
refusal
to
give
him
entertainment
,
he
rebuked
them
immediately
for
that
revengful
motion
,
and
gave
them
this
reply
;
●…e
know
not
what
manner
of
Spirit
ye
are
of
;
For
the
Son
of
Man
is
not
come
to
destroy
mens
lives
,
but
to
save
them
,
Luke
9.
55.
and
so
,
silently
went
his
ways
,
without
giving
them
so
much
as
a
lash
of
his
Tongue
for
so
rude
an
affront
.
Never
had
any
one
so
strong
provocations
to
Wrath
and
Revenge
,
as
the
Blessed
Jesus
;
but
never
were
either
so
undiscernible
in
any
as
they
were
in
him
.
In
his
carriage
indeed
towards
the
Pharisees
he
might
seem
to
some
to
be
once
or
twice
transported
with
a
fit
of
unordinary
passion
,
but
it
would
not
have
become
the
zeal
he
had
for
God
and
true
Goodness
to
behave
himself
otherwise
towards
such
Monstrously
immoral
wretches
and
most
hatefully
conceited
and
proud
Hypocrites
.
Nor
was
his
overturning
the
Tables
of
the
Money-changers
,
or
Whipping
the
Buyers
and
Sellers
out
of
the
Temple
,
any
other
than
a
very
befitting
and
seemly
expression
of
his
just
displeasure
against
those
Sacrilegious
and
Prophane
people
.
But
he
was
never
so
concerned
for
himself
,
for
his
own
Reputation
or
ought
else
that
belonged
to
him
,
as
to
be
put
into
the
least
heat
by
all
the
ignominious
Language
that
was
from
time
to
time
given
him
,
and
the
vile
reproaches
and
unsufferable
abuses
that
were
heap'd
upon
Him
.
When
he
was
acosted
with
a
never-to-be-parallel'd
impudence
by
his
Old
Disciple
Iudas
in
the
Front
of
an
Armed
Multitude
;
who
could
have
forborn
to
receive
such
a
villainous
and
intolerably
base
Traytor
with
the
most
Emphatical
Expressions
of
an
Exasperated
and
Enraged
mind
?
But
with
what
wonderful
Mildnes
was
that
Monster
of
Ingratitude
&
Dissimulation
treated
by
our
Dear
Lord
!
The
worst
words
he
bestowed
upon
him
being
these
,
Iudas
,
betrayest
thou
the
Son
of
man
with
a
Kiss
?
Nor
did
he
more
angrily
bespeak
the
wicked
Followers
than
he
did
their
Leader
,
when
they
rudely
assaulted
and
apprehended
him
.
And
so
far
was
he
from
revenging
himself
upon
them
,
as
able
as
he
was
to
do
it
effectually
;
and
notwithstanding
(
as
he
gave
them
to
understand
)
that
he
could
,
if
he
listed
,
have
no
fewer
than
twelve
Legions
of
Angels
imployed
in
his
service
,
that
he
wrought
a
miracle
for
the
healing
of
the
wound
that
one
of
them
received
from
the
Sword
of
Peter
;
and
withal
charged
him
to
put
up
that
Weapon
.
Nor
was
it
ever
in
the
Power
either
of
the
Calumniating
and
black
Tongues
,
or
rude
and
Cruel
hands
,
of
his
bitterest
Enemies
to
draw
from
him
so
much
as
a
reviling
or
fierce
word
.
But
of
so
rarely
moderate
a
temper
and
serene
spirit
was
he
,
that
(
as
S.
Peter
saith
)
When
he
was
reviled
,
he
reviled
not
again
;
When
he
suffered
,
he
threatned
not
,
but
committed
himself
to
him
that
judgeth
righteously
.
He
gave
his
back
to
the
Smiters
,
and
his
Cheeks
to
them
that
plucked
off
the
hair
,
he
hid
not
his
face
from
shame
and
spitting
.
He
was
oppressed
and
he
was
afflicted
,
yet
he
opened
not
his
mouth
;
He
is
brought
as
a
Lamb
to
the
slaughter
,
and
as
a
Sheep
before
her
shearers
is
dumb
,
so
he
opened
not
his
mouth
.
And
thus
hath
he
taught
us
by
the
most
excellent
Example
to
obey
those
Precepts
of
his
whereby
the
Practice
of
that
vertue
of
Meekness
and
sedateness
of
spirit
towards
injurious
persons
is
injoyned
on
us
.
Nor
was
his
Meekness
less
to
be
parallel'd
or
more
observable
than
his
great
Humility
;
from
whence
indeed
that
proceeded
,
and
was
of
this
no
small
expression
.
And
especially
considering
his
high
descent
,
most
transcendent
perfections
and
infinite
worth
,
it
was
impossible
he
should
have
been
so
meek
as
to
put
up
such
contemptuous
usage
and
inexpressibly
provoking
affronts
as
he
did
,
if
his
Humility
were
not
equal
to
his
other
excellencies
,
if
he
had
not
been
most
lowly
minded
and
of
a
profoundly
submiss
spirit
.
God
onely
had
the
Glory
of
all
his
mighty
works
,
he
would
not
ascribe
to
himself
the
least
.
The
Father
,
said
he
,
that
dwelleth
in
me
,
he
doth
the
works
,
John
14.
10.
Verily
,
verily
I
say
unto
you
,
the
Son
can
do
nothing
of
himself
,
but
what
he
seeth
the
Father
do
:
For
,
whatsoever
things
he
doth
,
these
doth
the
Son
likewise
,
John
5.
19.
I
can
of
mine
own
self
do
nothing
;
as
I
hear
,
I
judge
;
and
my
judgement
is
just
,
because
I
seek
not
mine
own
Will
,
but
the
Will
of
the
Father
which
hath
sent
me
,
vers.
30
—
I
do
nothing
of
my self
:
but
as
my
Father
hath
taught
me
,
I
speak
these
things
,
John
8.
28.
Though
He
was
King
of
Kings
and
Lord
of
Lords
,
the
Prince
of
the
Kings
of
the
Earth
,
yet
did
he
hide
his
greatness
,
told
his
Disciples
that
his
Kingdom
is
not
of
this
world
,
and
chose
the
condition
of
a
Subject
and
a
private
Man
in
it
:
Nor
would
he
be
perswaded
to
assume
to
himself
so
much
authority
,
as
judging
but
between
two
persons
in
a
case
of
Civil
right
did
amount
unto
.
In
the
above-cited
place
(
Luke
12.
15.
)
When
one
desired
him
,
to
speak
to
his
Brother
,
that
he
divide
the
inheritance
with
him
,
he
returned
him
this
Answer
,
Man
who
made
me
a
judge
or
a
Divider
over
you
?
Nay
he
put
himself
into
the
Condition
,
not
onely
of
a
private
,
but
also
of
a
mean
,
a
most
despicably
mean
person
.
As
He
chose
to
be
born
of
a
mean
Woman
,
in
the
meanest
and
even
vilest
of
places
,
a
Stable
,
where
a
Manger
was
his
Cradle
,
and
Brute
Beasts
his
Chamber-fellows
;
so
did
he
afterwards
subject
himself
to
his
poor
Mother
,
and
the
Carpenter
her
Husband
.
He
was
not
unacquainted
,
when
he
was
but
a
Child
,
with
the
Nobility
of
his
Descent
,
the
Greatness
of
his
Extraction
,
He
even
then
did
well
understand
whose
Son
He
was
,
and
that
no
less
a
Person
was
His
Father
than
the
Infinite
God
of
Heaven
and
earth
;
for
said
He
to
Ioseph
&
Mary
,
when
after
a
sorrowful
search
after
him
they
found
him
in
the
Temple
,
Wist
ye
not
that
I
must
be
about
my
Father's
Business
?
Yet
notwithstanding
He
went
down
with
them
from
Ierusalem
,
and
came
to
Nazareth
,
and
was
Subject
unto
them
,
Luke
2.
49
,
51.
And
under
Ioseph
,
though
he
knew
him
to
be
but
his
Reputed
Father
(
if
we
may
believe
[
*
](A40073-e9430-b)
*
Iustin
Martyr
.
one
of
the
most
Ancient
Fathers
)
he
wrought
at
his
own
Trade
,
and
,
as
he
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
did
Carpentrywork
;
and
particularly
busied
himself
in
making
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ploughs
and
Yokes
.
Again
,
the
persons
that
he
took
for
his
most
intimate
Associates
were
of
no
better
quality
than
sorry
Fishermen
,
and
men
of
the
lowest
rank
.
As
for
his
worldly
estate
,
I
cannot
say
't
was
mean
,
for
he
had
none
at
all
(
that
is
,
but
what
he
was
beholden
to
others
for
.
)
The
Foxes
,
said
he
,
have
holes
,
and
the
birds
of
the
air
nests
,
but
the
Son
of
man
hath
not
where
he
may
lay
his
head
.
And
as
for
employments
,
he
thought
not
himself
too
good
to
undertake
the
vilest
,
even
one
in
comparison
of
which
making
Ploughs
and
Yokes
was
most
Gentile
,
viz.
The
washing
of
his
Disciples
feet
.
In
short
,
so
marvellously
humble
was
this
Infinitely
Great
Person
,
that
(
as
he
saith
,
Matth.
20.
28.
)
He
came
not
to
be
ministred
unto
,
but
to
minister
;
And
was
in
this
world
as
one
that
serveth
,
Luke
22.
27.
and
that
,
though
he
was
rich
,
he
became
poor
,
that
we
through
his
poverty
might
be
rich
.
That
,
though
he
was
in
the
form
of
God
,
he
thought
it
no
robbery
(
or
spoil
)
to
be
equal
with
God
;
but
made
himself
of
no
Reputation
,
and
took
upon
him
the
form
of
a
Servant
,
and
was
made
in
the
likeness
of
men
;
and
being
found
in
fashion
as
a
man
,
he
humbled
himself
,
and
became
obedient
unto
death
,
even
the
death
of
the
Cross
,
Phil.
2.
6
,
7.
And
our
Saviour
hath
declared
that
he
was
our
Pattern
both
in
his
Meekness
and
Humility
;
For
,
Learn
(
said
he
)
of
me
,
for
I
am
meek
and
lowly
in
heart
,
Matth.
11.
29.
And
therefore
did
he
submit
to
that
meanest
office
of
a
Servant
(
which
was
but
now
mentioned
)
that
we
might
from
the
Consideration
of
his
Example
,
not
look
upon
the
lowest
,
whereby
we
may
serve
our
Brethren
,
as
below
us
:
For
,
after
he
had
washed
his
Disciples
feet
,
and
was
sate
down
again
,
he
said
thus
to
them
,
Iohn
13.
12.
Know
ye
what
I
have
done
unto
you
?
Ye
call
me
Master
and
Lord
,
and
ye
say
well
,
for
so
I
am
:
If
I
then
your
Lord
and
Master
have
washed
your
feet
,
ye
also
ought
to
wash
one
anothers
feet
.
For
I
have
given
you
an
example
,
that
ye
should
do
,
as
I
have
done
unto
you
.
Verily
,
Verily
,
I
say
unto
you
,
the
Servant
is
not
greater
than
his
Lord
,
neither
he
that
is
sent
,
greater
than
he
that
sent
him
.
If
ye
know
these
things
,
happy
are
ye
if
ye
do
them
.
Considering
what
hath
been
said
of
his
chusing
so
mean
and
despicable
a
condition
in
this
world
,
I
need
not
spend
time
in
shewing
what
an
Example
he
hath
given
us
of
Contempt
of
it
.
Never
was
any
one
so
dead
to
its
pleasures
as
he
was
:
Nor
were
ever
its
Glories
so
trampled
on
by
the
feet
of
any
,
as
by
our
Saviour's
:
And
that
,
not
as
were
the
Carpets
of
Plato
by
that
Cynick
Diogenes
,
who
was
truly
enough
(
no
question
)
told
by
that
great
Philosopher
,
that
he
trod
under
foot
the
pride
of
Plato
,
with
a
greater
Pride
;
for
he
was
guilty
of
no
insolent
behaviour
either
towards
Great
men
,
or
their
Greatness
,
nor
of
any
thing
that
looked
in
the
least
like
it
.
But
he
gave
most
eminent
demonstrations
of
the
mean
opinion
he
had
of
Popularity
and
Applause
among
men
,
of
Titles
of
Honour
,
and
Vast
Revenues
,
and
that
he
infinitely
despised
them
in
comparison
of
mental
Endowments
and
accomplishments
.
He
confuted
the
idle
fancies
of
the
world
concerning
these
and
the
like
things
,
and
disparaged
those
vain
estimations
that
are
founded
upon
them
,
in
that
he
chose
to
be
wholly
devoid
of
them
,
and
in
the
very
other
extreme
to
those
which
abounded
with
them
:
whereby
he
likewise
signified
how
little
evil
he
apprehended
in
Disesteem
,
Reproach
and
Poverty
;
which
we
vain
Creatures
have
such
frightful
conceptions
of
,
and
so
greatly
dread
;
in
that
he
did
not
at
all
matter
them
,
nor
in
the
least
concern
himself
at
them
.
So
Great
,
Generous
,
and
Gallant
a
Soul
had
he
;
that
he
was
so
far
from
suffering
his
mind
to
be
at
all
disquieted
with
them
,
that
He
voluntarily
and
freely
chose
them
.
For
it
lay
in
his
power
to
be
the
Richest
man
under
Heaven
,
and
most
to
abound
with
this
Worlds
Goods
,
if
it
had
so
pleased
him
;
and
he
could
,
if
he
had
listed
,
have
been
also
the
most
popular
person
upon
earth
;
could
always
have
kept
the
Credit
which
for
a
while
he
had
among
the
Common
People
,
and
gained
the
like
among
all
sorts
:
For
he
had
infinitely
the
Advantage
above
all
that
ever
appeared
upon
this
Stage
of
the
Word
to
have
raised
to
himself
a
most
mighty
Renown
,
and
to
be
adored
by
all
people
.
So
that
the
truth
of
that
saying
of
Epictetus
,
[
They
are
not
the
things
themselves
which
so
affright
and
seare
men
,
but
the
false
opinions
they
have
conceived
of
them
,
]
is
greatly
confirmed
as
to
the
forementioned
reputed
evils
by
our
Saviour's
Practice
.
And
this
Blessed
Person
,
Chusing
so
mean
and
contemptibly
poor
a
condition
of
Life
in
the
World
,
I
need
not
tell
you
that
he
was
perfectly
contented
with
it
;
nor
that
he
was
altogether
free
(
though
he
had
many
times
scarcely
from
hand
to
mouth
)
from
thoughtfulness
&
anxiety
of
mind
concerning
his
future
maintenance
.
For
as
he
Cautioned
his
Disciples
against
taking
thought
for
their
Life
,
what
they
should
eat
,
what
they
should
drink
,
and
wherewith
they
should
be
clothed
;
&
shewed
the
folly
and
sinfulness
thereof
,
as
proceeding
from
distrustfulness
of
the
Divine
providence
,
(
Matt.
6.
25
,
&c.
)
So
was
he
so
far
from
being
guilty
of
that
fault
himself
,
that
he
was
no
less
liberal
than
he
was
poor
.
For
when
he
was
provided
with
a
small
pittance
of
victuals
,
instead
of
hoarding
it
up
,
or
being
saving
of
it
,
he
would
not
think
much
of
spending
it
upon
others
whose
needs
craved
it
:
We
read
twice
of
his
bestowing
the
little
stock
that
he
and
his
Disciples
had
gotten
between
them
,
upon
the
Hungry
Multitude
,
and
of
his
working
a
Miracle
to
make
it
hold
out
among
them
.
And
how
full
he
was
of
Charity
,
and
●…nder
Compassion
,
is
beyond
expression
:
For
as
he
commended
to
his
Disciples
and
inculcated
upon
them
nothing
more
,
nor
scarcely
so
much
;
so
in
the
exercise
of
no
vertue
was
he
more
exemplary
.
We
read
often
of
the
yerning
of
his
Bowels
towards
miserable
mortals
,
and
his
Pity
did
always
exert
it self
in
acts
of
Mercy
.
Never
did
any
make
application
to
him
for
deliverance
from
the
Evils
that
did
afflict
them
,
that
had
not
their
requests
granted
them
:
Nor
were
any
more
forward
to
beg
relief
of
any
kind
of
him
,
than
he
was
to
bestow
it
upon
them
:
Nay
he
frequently
made
poor
Creatures
the
objects
of
his
merey
before
it
was
sought
for
by
them
.
It
was
even
his
whole
business
to
oblige
the
world
by
signal
kindnesses
,
and
(
as
shall
be
farther
shewn
anon
)
he
continually
went
up
and
down
doing
good
either
to
the
bodies
or
souls
of
men
.
Nay
his
charity
was
of
so
large
and
Universal
extent
,
that
the
Wicked
and
unthankful
,
and
even
his
bitterest
enemies
,
were
(
as
well
as
other●…
)
very
ample
partakers
of
it
.
Whereas
the
duty
of
blessing
those
that
curse
us
,
and
praying
for
those
that
dispitefully
use
us
,
is
to
our
corrupt
natures
one
of
the
harshest
and
most
difficult
of
any
he
hath
imposed
upon
us
,
he
hath
taken
a
course
by
the
admirable
Example
he
hath
herein
given
us
,
to
make
it
one
of
the
easiest
and
most
pleasant
to
us
.
For
the
Devilish
Malice
that
by
the
vilest
of
men
was
exprest
towards
him
,
could
not
in
the
least
imbitter
his
spirit
or
harden
his
heart
against
them
:
Nor
could
he
be
disswaded
by
it
from
persisting
in
doing
good
to
them
:
but
continued
to
entreat
them
to
accept
of
life
from
him
,
to
grieve
at
their
infidelity
,
and
with
tears
to
bewail
their
most
obstinate
perverseness
.
And
lastly
,
when
their
inveterate
and
implacable
hatred
came
to
vent
it self
in
the
cruellest
and
most
barbarous
manner
imaginable
upon
him
,
did
he
pray
to
his
Father
for
them
;
even
whilst
they
were
tormenting
him
,
did
he
beseech
him
to
forgive
them
;
Nay
,
and
in
order
thereunto
laid
down
his
very
life
for
them
;
even
for
them
,
I
say
,
that
took
it
from
him
.
And
this
gives
occasion
to
discourse
something
of
his
most
wonderful
Patience
,
&
the
stupendious
submission
of
his
Soul
to
God
,
which
he
gave
us
in
his
Extreme
sufferings
an
Example
of
.
We
are
exhorted
,
Heb.
12.
1
,
2.
to
run
with
patience
the
race
that
is
set
before
us
,
looking
unto
Iesus
the
Author
and
finisher
of
our
Faith
;
who
for
the
joy
that
was
〈◊〉
before
him
,
endured
the
Cross
,
despising
the
shame
,
&c.
The
Ignominy
that
was
cast
upon
him
by
ungodly
Creatures
,
he
despised
;
and
as
for
the
excessive
tortures
felt
by
him
,
them
he
endured
:
He
did
not
indeed
despise
these
also
,
but
neither
did
he
saint
under
them
;
according
〈◊〉
we
are
forbidden
to
do
,
vers.
5.
of
the
●…ow
mentioned
Chapter
,
My
son
,
despise
〈◊〉
thou
the
Chastisement
of
the
Lord
,
neither
saint
when
thou
art
rebuked
of
him
▪
There
were
on
the
one
hand
no
Stoical
Rants
heard
from
him
,
such
as
that
of
P●…donius
in
the
Presence
of
Pompey
(
when
he
was
afflicted
with
a
fit
of
the
Gout
,
or
some
such
disease
,
)
viz.
Nihil
●…gis
color
,
&c.
O
pain
,
thou
art
an
insignificant
thing
,
I
don't
matter
thee
:
For
we
find
that
our
Saviour
had
as
quick
a
sense
of
pain
,
as
have
other
men
;
and
his
Agony
in
the
Garden
did
so
affect
his
soul
,
as
to
force
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Clodders
of
blood
through
the
Pores
of
his
Body
.
We
read
that
he
was
sore
amazed
,
and
very
heavy
;
and
he
told
his
Disciples
that
his
soul
was
exceeding
sorrowful
,
even
unto
death
:
But
yet
on
the
other
hand
,
notwithstanding
the
immense
weight
and
most
heavy
Pressure
of
Grief
his
mind
suffered
under
,
through
his
Fathers
withholding
the
wonted
influences
of
his
love
from
him
,
and
the
intolerable
torments
of
body
that
he
underwent
,
(
though
both
in
regard
of
the
greatness
of
his
sufferings
,
and
also
his
Most
perfect
innocence
,
and
therefore
non-desert
of
them
,
he
might
have
the
greatest
temptations
Imaginable
to
be
impatient
)
he
never
uttered
a
murmuring
or
discontented
word
,
nor
conceived
the
least
displeasure
at
the
Divine
Majesty
,
or
doubted
either
of
his
Iustice
or
Goodness
;
but
entirely
submitted
himself
to
this
his
severe
dispensation
of
Providence
,
and
willingly
acquiefced
in
it
.
He
prayed
indeed
to
his
Father
,
that
this
Bitter
Cup
,
if
it
were
possible
,
might
pass
from
him
;
but
it
was
with
this
condition
,
that
it
might
seem
good
to
him
.
And
as
so
much
is
implied
in
those
words
[
If
it
be
possible
]
so
is
it
expressed
,
Luke
22.
42.
where
it
is
said
,
Father
,
if
thou
be
willing
,
remove
this
Cup
from
me
:
And
it
immediately
followeth
;
Nevertheless
not
my
will
,
but
thine
be
done
;
according
as
he
hath
,
in
the
absolute
form
he
left
us
,
required
us
to
pray
.
And
again
,
saith
he
,
Iohn
18.
11.
The
Cup
which
my
Father
giveth
me
,
shall
I
not
drink
it
?
And
Iohn
12.
28.
After
he
had
put
up
the
forementioned
Petition
to
be
delivered
from
that
most
dismal
hour
that
was
approaching
near
him
,
he
doth
as
it
were
,
recall
it
presently
,
in
these
words
,
But
for
this
cause
came
I
unto
this
hour
;
and
then
puts
up
this
second
,
Father
,
Glorifie
thy
name
:
which
is
plainly
as
much
as
if
he
had
said
,
Father
,
as
dreadful
and
terrifying
as
the
thoughts
are
of
my
future
sufferings
,
seeing
Glory
will
redound
to
thy self
by
them
,
I
am
not
only
contented
but
also
desirous
to
undergo
them
.
Celsus
having
mentioned
that
celebrated
Bravado
of
Anaxarchus
to
the
Tyrant
of
Cyprus
,
when
he
Cruelly
pounded
him
in
his
Mortar
;
and
the
merry
saying
of
Epictetus
to
his
Master
when
he
brake
his
Leg
,
and
thereupon
scoffingly
demanded
of
the
Christians
,
what
saying
like
to
either
of
those
,
was
uttered
by
their
God
in
the
midst
of
his
sufferings
,
Origen
makes
this
handsome
Reply
to
him
,
viz.
That
our
Saviour's
silence
,
in
the
midst
of
the
Tortures
he
endured
,
shewed
greater
Patience
and
Fortitude
of
mind
,
than
did
all
the
sayings
of
the
Greek
Philosophers
in
the
like
cases
:
And
he
adds
that
those
words
of
Christ
,
Not
as
I
will
,
but
as
thou
wilt
,
were
not
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
the
voice
of
one
that
patiently
suffered
,
but
also
that
was
well
pleased
with
his
sufferings
,
and
spake
his
preference
of
what
was
appointed
for
him
by
the
Divine
Providence
before
his
own
desires
and
natural
affections
.
In
the
next
place
,
our
Saviour
gave
us
the
most
noble
and
eminent
example
of
Love
to
God
,
and
the
devoutest
temper
of
mind
towards
him
.
That
love
of
him
,
with
all
the
heart
and
soul
,
mind
and
strength
which
he
commended
to
us
as
our
duty
,
did
he
himself
give
the
highest
demonstrations
of
.
His
last
mentioned
Patience
,
and
perfect
submission
to
the
Divine
Pleasure
under
the
most
Dreadful
sufferings
,
is
alone
sufficient
to
Convince
us
that
his
Love
to
his
Father
was
most
intense
:
For
it
was
utterly
impossible
that
his
will
should
be
so
entirely
resigned
up
to
the
will
of
God
,
if
his
love
of
him
had
not
been
,
as
sincere
,
so
of
the
highest
degree
and
absolutely
perfect
.
So
his
heavenly
Father
might
thereby
be
Glorified
,
he
was
willing
to
endure
the
extremest
miseries
,
that
ever
were
inflicted
on
any
Mortal
:
And
indeed
his
meer
well
interpreting
so
severe
a
Providence
was
a
great
and
very
significant
expression
of
no
small
affection
.
And
besides
,
it
was
(
as
he
told
his
Disciples
)
his
very
meat
to
do
the
will
of
Him
that
sent
him
,
and
to
finish
his
work
.
As
he
was
heartily
well
pleased
to
suffer
his
will
;
so
he
took
infinite
Content
,
Satisfaction
and
Delight
in
the
doing
of
it
.
It
was
to
him
the
most
pleasant
thing
in
the
whole
world
to
be
about
his
Father's
Business
;
and
therein
he
abounded
,
and
was
indefatigable
.
All
that
he
did
was
referred
by
him
to
the
honour
of
God
;
and
of
each
of
his
Glorious
works
he
gave
him
the
Glory
,
and
him
onely
:
which
thing
was
no
less
an
argument
of
the
ardency
of
his
Love
,
than
(
as
we
have
said
it
is
)
of
the
depth
of
his
Humility
.
In
all
his
ways
he
acknowledg'd
God
,
and
took
all
occasions
to
make
mention
of
him
,
and
to
speak
of
his
Excellent
Perfections
.
When
the
Ruler
called
him
but
Good
Master
;
which
was
an
Epithet
,
had
he
been
but
a
meer
man
,
he
was
infinitely
worthy
of
;
as
sleight
an
occasion
as
this
may
seem
to
some
,
it
minded
him
to
speak
of
God's
Goodness
,
and
he
presently
replyed
,
Why
callest
thou
me
good
?
there
is
none
good
(
that
is
originally
and
from
himself
)
but
God
onely
.
He
was
much
in
delightful
converse
with
God
,
and
in
prayer
to
him
,
and
ever
and
anon
retired
from
all
company
for
that
purpose
;
according
as
he
hath
enjoyned
us
to
do
,
Mat.
6.
5
,
6.
And
we
read
Luke
6.
12.
of
his
continuing
on
a
Mountain
alone
a
whole
night
in
Prayer
.
A
mighty
confidence
and
Trust
in
God
,
as
it
could
not
but
be
an
effect
of
our
Saviour's
most
Passionate
Love
to
him
,
so
did
he
give
of
it
very
strange
instances
.
The
Storm
that
put
his
Disciples
into
a
dreadful
consternation
,
could
not
terrifie
,
nor
so
much
as
discompose
him
;
No
,
though
he
was
suddenly
awaked
out
of
a
sound
sleep
by
their
dismal
cries
.
When
he
was
hoysed
up
into
the
Air
by
his
Grand
Adversary
,
the
Devil
,
and
set
upon
a
pinacle
of
the
Temple
,
and
then
by
abusing
Scripture
solicited
to
cast
himself
down
;
as
much
as
he
seemed
to
be
abandoned
to
his
power
,
and
under
as
great
a
disadvantage
as
he
was
through
extreme
fasting
,
his
mind
was
as
strong
as
his
body
weak
,
his
Constancy
remained
unshaken
,
his
thoughts
undisordered
,
and
with
an
undaunted
courage
he
readily
replyed
to
him
,
It
is
written
again
,
Thou
shalt
not
tempt
the
Lord
thy
God
:
Matt.
4.
5.
Where
you
have
also
two
other
signal
instances
of
the
like
nature
.
By
all
which
he
shewed
that
his
trust
in
God
was
so
invincibly
strong
,
and
his
adherence
to
him
so
inseparably
close
,
that
the
utmost
attempts
and
fiercest
assaults
of
the
Devil
could
have
no
other
effect
than
to
prove
them
so
.
Our
Saviour
could
never
be
prevailed
upon
to
go
the
least
Step
out
of
God's
way
,
in
order
to
his
preservation
from
the
most
eminent
dangers
,
so
firm
was
his
Faith
in
him
:
And
he
still
doing
the
things
that
were
pleasing
in
his
sight
,
he
was
confidently
and
undoubtedly
assured
of
the
Continuance
of
his
presence
with
him
.
This
he
hath
himself
told
us
,
Iohn
8.
29.
And
he
that
hath
sent
me
,
is
with
me
,
the
Father
hath
not
left
me
alone
,
for
I
do
always
those
things
that
please
him
.
So
visible
and
apparent
was
his
Trust
in
God
,
that
when
he
was
given
up
to
his
Adversaries
most
barbarous
rage
,
they
themselves
could
not
but
take
notice
of
it
,
and
scoffingly
when
he
hung
on
the
Cross
(
and
therefore
seemed
to
be
in
a
desperate
condition
)
did
they
upbraid
him
with
it
:
He
trusted
in
God
,
said
they
,
let
him
deliver
him
now
if
he
will
have
him
,
for
he
said
,
I
am
the
Son
of
God
,
Mat.
27.
43.
And
where
as
it
hath
been
objected
by
some
of
our
Saviour's
Adversaries
that
a
little
before
his
death
,
he
expressed
very
great
distrust
,
if
not
perfect
despair
of
his
Father's
love
,
in
that
Tragical
exclamation
,
My
God
,
my
God
,
Why
hast
thou
forsaken
me
?
There
are
those
that
conceive
that
it
may
be
satisfactorily
enough
answered
,
that
it
is
an
unreasonable
and
most
barbarous
thing
to
take
any
advantage
from
words
uttered
in
the
very
pangs
of
death
,
accompanied
with
unsupportable
torment
,
to
the
prejudice
of
those
they
are
spoken
by
;
it
being
not
ordinarily
supposable
that
those
can
be
themselves
that
are
in
such
Circumstances
;
and
why
the
man
Jesus
,
or
our
Saviour
according
to
his
humane
nature
should
not
be
under
as
great
disadvantages
as
others
in
such
a
condition
,
(
He
being
(
as
was
said
)
no
less
sensible
of
pain
than
others
were
)
no
reason
can
doubtless
be
given
by
us
;
But
however
we
stand
not
in
any
necessity
of
this
Reply
.
But
I
say
,
secondly
,
Though
we
should
suppose
our
Saviour
to
be
now
as
perfectly
master
of
his
thoughts
as
he
ever
was
,
these
words
may
not
be
understood
in
so
harsh
a
sence
,
for
they
were
but
a
repetition
of
the
first
verse
of
the
22.
Psalm
;
and
thereby
he
declared
himself
to
be
the
true
Messiah
,
for
whom
it
is
apparent
(
and
by
the
Antient
Jews
themselves
not
doubted
)
that
this
Psalm
was
penned
;
and
is
not
to
be
understood
to
relate
to
David's
case
only
,
but
also
to
his
whom
he
often
personated
,
and
was
a
Type
of
.
Nor
can
it
be
gathered
from
our
Saviour's
rehearsal
of
these
words
,
that
it
is
in
the
least
probable
that
he
either
concluded
or
at
all
doubted
that
he
was
utterly
rejected
and
cast
off
by
his
Father
,
but
the
contrary
:
For
several
verses
in
the
forementioned
Psalm
do
give
us
assurance
that
they
are
not
there
to
be
so
understood
;
for
David
doth
diverse
times
afterward
,
not
onely
pray
for
,
but
likewise
expresseth
good
hopes
,
nay
and
undoubted
assurance
of
a
gracious
deliverance
,
and
praiseth
God
for
it
too
,
as
if
it
were
already
effected
.
So
that
this
sad
complaint
of
the
Blessed
Iesus
,
as
it
could
not
be
occasioned
by
the
least
distrust
,
so
it
may
be
more
than
presumed
,
to
have
proceeded
from
the
highest
and
intensest
degree
of
Love
,
which
caused
in
his
soul
the
most
pungent
and
smart
sense
of
his
Father's
hiding
his
face
,
and
absenting
himself
(
though
but
for
a
while
)
from
him
.
But
the
least
favourable
interpretation
that
it
is
capable
of
is
no
worse
than
this
,
viz.
That
our
Saviour
did
thereby
express
how
excessive
the
misery
was
which
he
then
felt
,
especially
since
the
word
[
Lama
]
doth
signifie
How
as
well
as
Why.
But
lastly
,
his
Dying
words
and
the
last
he
uttered
did
express
his
retaining
his
confidence
in
God
(
as
much
as
he
might
seem
to
be
cast
off
by
him
)
to
the
very
last
;
which
were
these
,
Father
,
into
thine
Hands
I
commend
my
Spirit
.
I
will
instance
in
one
Vertue
more
wherein
our
Saviour
was
also
singularly
exemplary
.
Whereas
he
advised
his
Disciples
to
be
wise
as
Serpents
and
Innocent
as
Doves
,
they
beheld
in
his
Conversation
a
pattern
to
walk
by
in
followiug
the
former
as
well
as
the
latter
part
of
this
advice
:
Nor
was
the
Wisdom
of
the
Serpent
less
Conspicuous
in
him
,
than
was
the
Innocence
of
the
Dove
.
Prudence
is
the
first
of
the
Primitive
vertues
,
or
of
those
from
whence
all
other
take
their
Original
,
and
are
derived
:
She
is
the
chief
Governness
of
humane
actions
;
and
those
which
are
performed
without
her
direction
,
do
want
a
main
circumstance
that
is
necessary
to
give
them
the
denomination
of
truly
vertuous
.
A
rash
and
heady
doing
of
those
actions
which
are
for
the
matter
of
them
praise-worthy
,
will
render
them
culpable
as
to
the
manner
of
their
performance
:
And
he
that
hath
no
regard
to
Prudence
,
though
he
may
do
good
things
,
and
possibly
may
some
times
mean
well
,
yet
he
will
never
merit
the
Commendation
of
a
Well-doer
.
I
say
therefore
that
our
blessed
Saviour
,
as
he
hath
by
his
Example
,
no
less
than
by
his
Doctrine
,
taught
us
the
exercise
of
all
other
vertues
,
so
hath
he
of
this
also
;
and
his
prudence
did
wonderfully
discover
it self
through
his
whole
life
.
As
very
great
as
was
his
zeal
for
the
Glory
of
God
,
and
the
good
of
men
,
it
was
not
too
strong
for
,
nor
over-match'd
his
Reason
;
it
was
not
a
blind
Zeal
;
but
he
was
ever
very
careful
to
give
each
of
his
Actions
their
due
Circumstances
.
As
eagerly
as
he
was
bent
upon
accomplishing
the
work
that
he
was
sent
into
the
world
about
,
he
was
not
for
making
more
haste
than
good
speed
.
He
shewed
great
prudence
in
his
injunctions
,
his
preaching
,
and
several
discourses
:
He
never
urged
any
duties
unseasonably
,
and
had
a
care
not
to
give
such
severe
Precepts
to
his
Novice
Disciples
as
might
discourage
and
overburthen
them
.
He
was
not
for
putting
a
piece
of
new
Cloth
into
an
old
Garment
,
He
very
wisely
timed
his
discourses
;
did
not
preach
all
his
Doctrines
at
once
:
What
was
said
of
the
Orator
Demosthenes
,
cannot
be
truly
affirmed
of
him
,
viz.
That
he
knew
what
to
say
well
enough
,
but
not
what
not
to
say
:
For
as
he
well
understood
what
Doctrines
to
Preach
,
so
did
he
also
what
not
to
Preach
.
He
spake
the
word
unto
them
as
they
were
able
to
hear
it
,
Mark
4.
33.
And
,
said
he
,
Iohn
16.
12.
I
have
yet
many
things
to
say
unto
you
,
but
ye
cannot
bear
them
now
.
He
knew
both
when
to
speak
,
and
when
to
hold
his
peace
;
and
in
whatsoever
he
said
,
he
considered
the
genius
,
temper
and
capacity
of
his
Auditors
.
He
would
not
cast
Pearls
before
Swine
,
as
he
cautioned
his
Disciples
not
to
do
,
for
this
reason
,
Lest
they
turn
again
and
rend
them
.
When
he
thought
good
to
deliver
those
Doctrines
that
were
likely
to
exasperate
,
as
that
of
the
calling
of
the
Gentiles
and
rejection
of
the
Jews
,
&c.
he
chose
to
fold
them
up
in
Parables
,
unfolding
them
in
private
to
his
Disciples
,
who
were
fitly
disposed
for
the
receiving
of
them
;
and
therefore
had
the
favour
bestowed
upon
them
to
understand
the
Mysteries
of
the
Kingdom
,
as
he
told
them
.
We
find
that
till
he
knew
his
time
of
suffering
was
come
,
he
wisely
still
avoided
danger
(
wherein
he
properly
shewed
the
wisdom
of
the
Serpent
)
one
while
by
withdrawing
himself
,
as
Matth.
12.
14.
and
at
other
times
(
as
was
now
said
)
by
concealing
those
Doctrines
,
which
he
was
well
aware
the
unbelieving
Jews
would
be
so
far
from
embracing
,
and
making
good
use
of
,
that
they
would
take
occasion
from
them
the
more
industriously
to
design
his
Ruine
:
We
read
Ioh.
10.
33.
to
36.
That
he
would
not
expresly
owne
himself
to
be
the
Son
of
God
in
any
other
sense
than
such
a
one
as
he
might
acknowledge
with
the
least
danger
;
and
concealed
that
which
he
very
certainly
knew
would
but
confirm
them
in
their
opinion
of
him
as
a
wicked
Blasphemer
,
and
make
him
so
much
the
more
obnoxious
to
their
Spight
and
Rage
.
So
far
was
he
from
running
headlong
upon
sufferings
,
and
making
himself
through
a
rash
and
indiscreet
zeal
lyable
to
those
that
hated
him
;
so
far
was
he
from
being
in
love
with
Persecution
that
he
did
(
as
the
Apostle
exhorted
the
Ephesian
Christians
to
do
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
buy
out
or
gain
time
,
because
the
days
were
evil
and
full
of
danger
.
Again
,
how
wisely
did
our
Saviour
from
time
to
time
defeat
and
render
unsuccessful
,
the
Plots
and
Machinations
of
the
Pharisees
and
his
other
enemies
against
him
!
We
find
in
Matth.
22.
15.
the
Herodians
(
or
those
of
the
Jews
that
adhered
to
the
Caesarean
and
Roman
Authority
)
and
the
Pharisees
(
who
esteemed
it
as
an
usurpation
)
combining
together
to
intangle
him
in
his
talk
:
And
they
so
ordered
their
plot
,
as
that
they
might
get
an
advantage
from
whatsoever
he
should
say
,
either
to
render
him
Obnoxious
to
Herod
,
and
the
Roman
Party
,
or
to
Inrage
the
most
popular
and
highly
esteemed
Sect
of
the
Jews
,
the
Pharisees
.
In
order
hereunto
they
cunningly
put
to
him
this
Question
,
viz.
Whether
it
were
lawful
to
pay
tribute
to
Caesar
?
If
he
should
answer
that
it
was
,
he
would
make
himself
lyable
to
the
latter
mischief
;
if
that
it
was
not
,
to
the
former
and
the
far
greater
.
Now
(
as
is
to
be
seen
in
the
19
,
20
,
21.
verses
)
our
Saviour
with
such
admirable
prudence
contrived
his
answer
,
that
(
vers.
22.
)
both
factions
are
said
to
wonder
at
it
,
and
to
be
basfled
by
it
.
When
they
had
heard
these
words
,
they
marvelled
and
left
him
and
went
their
way
.
Diverse
other
Instances
there
are
of
a
like
nature
;
as
in
Iohn
8.
3.
to
9.
Matth.
21.
23.
to
27.
Matt.
22.
41.
to
46
,
&c.
And
thus
we
have
sufficiently
and
fully
enough
proved
,
that
it
was
the
whole
business
of
our
Saviour's
life
to
make
men
in
all
respects
Pertuous
and
Holy
;
and
that
thereunto
were
subservient
,
as
his
Discourses
with
them
,
so
his
Actions
likewise
and
whole
Behaviour
.
Plus
docent
exempla
quàm
praecepta
:
Examples
are
the
most
natural
and
easie
way
of
teaching
,
and
they
are
so
by
reason
of
Mankinds
being
so
greatly
addicted
to
imitation
;
and
,
I
say
,
it
doth
from
our
past
discourse
sufficiently
appear
,
That
our
Saviour's
whole
Conversation
was
a
rare
exemplification
of
all
kinds
of
Vertue
and
true
Goodness
.
CHAP.
VI.
That
to
make
men
truly
Virtuous
and
Holy
was
the
Design
of
Christ's
unimitable
Actions
,
or
Mighty
works
and
Miracles
.
And
that
these
did
not
onely
tend
to
promote
it
,
as
they
were
convincing
Arguments
that
He
came
forth
from
God
,
but
were
also
very
proper
to
effect
it
in
a
more
immediate
manner
.
BUt
it
cannot
be
amiss
if
we
moreover
adde
,
That
it
was
not
onely
the
Design
of
our
Saviour's
imitable
Actions
,
to
teach
the
world
Vertue
,
but
also
of
those
which
are
not
imitable
,
viz.
Of
his
Miracles
and
Mighty
works
:
And
that
these
did
not
onely
tend
to
the
promoting
of
that
Design
,
as
they
were
convincing
and
infallible
Arguments
that
he
came
forth
from
God
,
but
were
likewise
very
proper
to
effect
it
in
a
more
immediate
manner
.
For
they
were
not
onely
Argumentative
or
a
proof
of
the
Truth
of
his
Doctrine
,
but
also
Instructive
,
and
minded
men
of
their
Duty
.
Those
Miracles
which
he
chose
to
work
,
were
of
such
a
nature
,
as
to
be
hugely
fit
to
accomplish
at
one
and
the
same
time
both
these
businesses
.
They
were
not
such
as
the
foolish
and
carnal
Jews
expected
,
that
is
,
signs
from
Heaven
,
that
were
apt
to
produce
directly
no
other
effect
than
that
of
pleasing
their
Childish
Phansies
,
or
striking
their
senses
with
admiration
and
astonishment
by
making
prodigious
and
amazing
shews
and
Representations
before
their
eyes
;
but
most
of
them
were
expressions
of
the
greatest
kindness
and
Charity
to
Mankind
.
For
instance
;
his
Healing
the
sick
of
all
manner
of
Diseases
,
his
making
the
lame
to
walk
and
the
blind
to
see
,
and
the
deaf
to
hear
;
his
cleansing
the
Lepers
,
Feeding
the
Hungry
,
Raising
the
Dead
,
and
ejecting
of
Evil
Spirits
out
of
those
that
were
,
miserably
possessed
with
them
and
tormented
by
them
,
&c.
In
Acts
10.
38.
The
Apostle
expresseth
our
Saviour's
working
of
Miracles
,
by
this
Phrase
[
Doing
good
]
who
(
saith
he
)
went
up
and
down
doing
good
,
and
healing
all
that
were
oppressed
of
the
Devil
.
And
in
his
Miracles
did
he
give
Instances
of
great
kindness
and
good-will
even
unto
those
which
did
least
deserve
it
:
For
he
made
use
of
his
Divine
Power
for
the
Healing
&
relief
of
the
Disingenuous
and
Unthankful
,
Ill-natured
and
Wicked
,
as
well
as
of
the
better-disposed
and
more
worthy
persons
:
Therein
imitating
his
heavenly
Father
(
as
he
required
us
to
do
)
who
maketh
his
Sun
to
rise
on
the
Evil
and
on
the
Good
,
and
sendeth
Rain
on
the
Iust
and
on
the
Unjust
,
Matth.
5.
45.
And
,
as
I
take
it
,
the
last
Miracle
,
that
before
he
ascended
the
Cross
was
wrought
by
him
,
was
the
Cure
of
one
of
those
his
Enemies
that
came
with
Clubs
and
Staves
to
apprehend
him
.
And
the
few
Miracles
besides
those
that
consisted
in
doing
kindnesses
to
Men
(
for
those
we
have
on
record
are
almost
all
such
)
were
such
as
by
which
he
gave
us
an
Example
of
other
Vertues
:
As
particularly
of
Piety
,
Trust
in
God
,
and
zeal
for
him
.
Of
his
Piety
and
Trust
in
God
his
Fasting
fourty
days
and
fourty
nights
was
a
great
evidence
:
It
was
so
of
his
Trust
in
him
and
constant
adhering
to
him
,
as
by
thus
doing
he
put
himself
by
his
Father's
appointment
upon
most
violent
and
strong
temptations
;
in
Conflicting
wherewith
(
as
hath
been
shewn
)
he
came
off
a
most
Noble
Conquerour
.
Of
his
Zeal
for
God
was
his
whipping
the
Buyers
and
Sellers
out
of
the
Temple
no
small
expression
;
and
I
adde
,
it
was
so
also
of
his
most
gracious
and
loving
respect
to
the
contemned
Gentiles
,
whose
Court
(
as
Master
Mede
and
others
have
most
evidently
demonstrated
)
they
were
whip'd
out
of
;
they
making
their
house
of
Prayer
a
Den
of
Thieves
,
as
our
Saviour
told
them
.
And
this
may
deservedly
be
numbered
among
his
Miracles
,
because
it
is
unconceivable
how
a
Man
unarmed
,
in
no
Authority
,
and
of
mean
esteem
in
regard
of
his
Parentage
,
poverty
and
low
Circumstances
,
should
strike
such
a
fear
into
those
people
,
as
to
force
them
without
the
least
offer
of
Resistance
to
flee
before
him
,
if
the
cause
thereof
were
not
extraordinary
and
more
than
natural
.
And
even
that
Miracle
which
might
seem
the
most
inconsiderable
,
namely
his
causing
his
Disciple
Peter
to
catch
a
Fish
with
a
small
piece
of
money
in
its
mouth
,
was
also
Instructive
of
a
Duty
;
It
being
an
Instance
of
his
Loyalty
to
the
Supreme
Magistrate
;
for
the
money
was
expended
in
paying
Tribute
,
and
taken
out
of
the
Sea
in
that
strange
manner
for
no
other
purpose
.
In
short
,
I
know
no
one
Miracle
that
our
Saviour
wrought
,
but
over
and
above
its
being
a
Seal
for
the
Confirmation
of
his
Divine
Mission
,
it
teacheth
some
one
or
other
good
Lesson
,
and
is
proper
for
the
bettering
of
the
Souls
of
those
that
seriously
consider
it
.
And
that
great
Miracle
,
which
after
his
Ascension
(
according
to
his
promise
)
he
shewed
in
sending
the
Holy
Ghost
,
did
promote
the
business
of
making
men
holy
,
in
a
far
higher
way
than
that
of
Example
:
For
the
grand
&
standing
office
of
the
Spirit
in
the
world
,
is
the
exciting
in
us
Holy
Desires
,
and
the
assisting
of
us
in
the
performance
of
Holy
Actions
:
It
is
the
making
the
Gospel
and
all
means
effectual
to
the
Renovation
and
Reformation
of
our
Hearts
and
Lives
.
If
it
be
objected
that
we
read
of
two
Miracles
,
namely
,
his
cursing
the
Fig-tree
,
and
sending
the
Devils
into
the
Herd
of
Swine
;
which
are
so
far
from
containing
any
Lessons
of
Morality
,
or
tending
to
the
least
good
,
that
they
seem
to
be
on
the
contrary
onely
of
an
Evil
and
Mischievous
Consequence
.
I
answer
,
That
as
for
our
Saviour's
Cursing
the
Fig-tree
that
bare
leaves
,
and
had
no
fruit
on
it
,
it
was
a
most
significant
document
unto
Men
,
that
their
Profession
,
which
is
answerable
to
bearing
Leaves
,
must
be
joyned
with
a
sutable
Practice
,
and
have
fruit
accompanying
,
or
't
will
be
nothing
worth
:
And
Fruitless
Persons
were
taught
by
that
Emblem
,
what
they
must
look
for
,
if
they
continued
so
.
But
the
most
pregnant
meaning
of
it
is
(
as
the
Learned
Doctor
Hammond
hath
shewn
)
that
the
Jews
which
were
just
like
that
Leafie-tree
without
fruit
at
that
time
on
it
,
a
meer
Professing
People
,
were
to
expect
speedy
destruction
from
him
,
on
supposition
that
they
persisted
in
their
unfruitfulness
.
It
is
not
once
to
be
imagined
that
this
which
our
Saviour
did
to
the
Fig-tree
was
any
other
than
Emblematical
;
for
no
one
that
deserveth
but
the
Name
of
a
Man
,
would
be
guilty
of
such
a
piece
of
Impotent
Revenge
,
as
to
wreak
his
anger
on
a
Senseless
tree
,
that
was
not
upon
the
account
of
its
barrenness
,
or
any
thing
else
,
in
a
capacity
of
being
faulty
or
blame
worthy
.
And
besides
it
is
mentioned
in
the
story
as
related
by
S.
Mark
,
Chap.
11.
13.
that
the
time
of
figs
was
not
yet
,
Or
,
it
was
not
then
a
season
for
Figs
;
that
is
,
it
was
not
a
good
Fig-year
;
which
is
given
as
the
cause
of
the
Tree's
being
at
that
time
without
fruit
:
And
it
seems
to
me
very
probable
,
that
,
that
clause
was
purposely
added
,
that
it
might
be
the
more
easily
observed
that
our
Saviour's
Curse
was
not
designed
to
be
terminated
in
the
Tree
,
but
that
it
was
pronounced
against
it
onely
as
it
was
an
apt
Resemblance
of
a
Professor
that
is
barren
of
good
works
.
So
that
our
Blessed
Lord
,
who
was
so
meek
and
forbearing
towards
wicked
and
the
worst
of
men
,
and
likewise
so
very
gracious
and
kind
to
them
,
could
not
be
supposed
to
have
been
at
all
,
much
less
so
very
angry
with
an
innocent
Vegetable
,
as
to
destroy
it
for
no
other
reason
than
that
he
once
found
no
fruit
upon
it
;
but
it
is
evident
that
he
onely
took
hold
of
this
opportunity
to
do
as
I
now
said
.
So
that
this
Miracle
was
designed
no
less
than
the
forementioned
to
be
Instructive
to
the
spectators
of
it
,
and
to
all
that
should
afterwards
hear
or
read
the
story
concerning
it
;
which
none
could
be
so
dull
as
not
to
understand
,
that
had
but
the
least
knowledge
of
him
.
And
as
for
that
other
,
viz.
his
sending
the
Devils
,
which
he
had
ejected
out
of
a
Poor
Man
,
into
a
Herd
of
Swine
,
and
by
that
means
causing
them
to
run
violently
down
a
steep
hill
into
the
Sea
,
and
to
perish
there
:
We
read
,
First
,
that
our
Saviour
did
not
command
them
,
but
onely
suffered
them
(
as
't
is
expressed
both
by
S.
Mark
and
S.
Luke
)
at
their
own
request
poor
Creatures
;
for
both
these
were
infinitely
below
him
,
and
perfectly
Contrary
to
the
Seriousness
of
his
Spirit
,
and
Goodness
of
his
Nature
;
but
there
were
very
weighty
and
great
reasons
why
he
should
thus
do
.
As
,
first
,
To
expose
the
Hateful
Nature
of
the
Devils
,
and
to
give
men
to
understand
and
take
notice
,
how
extremely
they
delight
in
doing
Mischief
;
which
it
doth
greatly
concern
the
wellfare
of
our
Souls
,
both
not
to
be
ignorant
of
,
and
well
to
Consider
.
By
this
experiment
it
appeared
,
that
those
unclean
Spirits
are
so
maliciously
disposed
,
and
so
bent
upon
mischievousness
,
as
that
rather
than
want
objects
to
vent
their
Spite
on
,
they
will
be
glad
to
do
it
upon
Bruit
Beasts
.
But
especially
the
Devils
most
inveterate
and
deadly
hatred
to
man-kind
was
hereby
shewed
;
in
that
when
they
were
no
longer
permitted
to
do
them
a
greater
,
they
were
glad
of
an
opportunity
to
make
them
the
objects
of
a
less
mischief
:
And
to
procure
to
them
what
hurt
they
were
able
in
their
Goods
,
when
they
ceased
to
be
in
a
Capacity
of
tormenting
them
in
their
Minds
and
Bodies
.
2ly
,
By
this
means
there
was
a
discovery
made
what
a
multitude
there
were
of
them
that
possessed
that
one
,
or
at
most
(
according
to
S.
Matthew
)
two
persons
;
insomuch
as
that
those
which
were
cast
out
of
them
were
enough
to
actuate
the
Bodies
of
a
great
herd
of
Swine
,
and
consisting
of
no
fewer
than
about
two
thousand
,
as
S.
Mark
saith
;
and
none
could
tell
(
but
he
that
cast
them
out
of
the
men
,
and
suffered
them
to
enter
the
swine
)
how
very
many
each
of
these
might
be
possessed
with
.
This
was
of
great
importance
to
be
known
,
in
order
to
the
understanding
of
the
Greatness
of
the
Miracle
that
was
wrought
in
behalf
of
the
Miserable
wretches
,
and
to
their
being
made
sensible
of
the
exceeding
vastness
of
the
deliverance
that
by
their
Saviour
was
brought
unto
them
.
For
though
the
Devils
declared
that
their
name
was
Legion
,
to
signifie
that
they
were
a
very
mighty
multitude
;
Yet
what
they
said
was
too
incredible
to
be
received
upon
the
bare
word
of
those
which
from
the
very
beginning
were
always
Liars
:
but
this
permission
of
our
Saviour
gave
a
plain
demonstration
that
in
this
saying
of
theirs
they
spake
the
truth
.
Thirdly
,
These
Persons
were
by
this
means
most
effectually
taught
how
infinitely
they
were
obliged
to
the
Divine
Providence
,
in
not
suffering
this
huge
number
of
Fiends
all
the
time
they
had
possession
of
them
to
destroy
them
;
when
as
they
no
sooner
entred
into
the
herd
of
Swine
,
but
immediately
they
dispatch'd
them
all
.
Fourthly
,
This
permission
was
also
a
just
punishment
to
the
Gaderens
to
whom
those
Beasts
belonged
;
who
(
as
afterward
it
appeared
)
were
a
generation
of
Covetous
Muck-worms
,
and
preferred
their
Swine
before
their
Souls
;
and
so
likewise
it
was
as
effectual
and
proper
a
course
as
could
well
be
taken
for
their
Reformation
.
Several
other
Reasons
of
this
action
might
be
instanced
in
,
but
these
,
nay
any
one
of
them
,
may
well
suffice
.
So
that
it
is
apparent
that
this
Miracle
was
so
far
from
being
a
Mischievous
one
or
of
no
use
,
that
there
was
scarcely
any
one
wrought
by
our
Saviour
,
that
is
so
pregnant
with
profitable
Instructions
,
and
in
so
many
respects
of
great
importance
to
the
good
of
our
Souls
as
this
is
.
CHAP.
VII
.
That
to
make
men
Holy
was
the
Design
of
Christ's
Death
,
Proved
by
several
Texts
of
Scripture
:
And
how
it
is
effectual
thereunto
,
discovered
in
six
Particulars
.
FOurthly
,
the
making
of
us
Holy
,
as
it
was
the
Business
of
our
Saviour's
whole
Life
,
so
was
it
also
the
great
End
and
Design
of
his
Death
.
And
this
are
we
assured
of
by
abundance
of
Express
Scriptures
;
Some
few
of
which
we
will
here
produce
,
Romans
6.
6.
Knowing
this
that
our
Old
man
is
crucified
with
him
,
that
the
Body
of
Sin
might
be
destroyed
,
that
henceforth
we
should
not
serve
sin
.
2
Corinthians
,
5.
15.
—
He
dyed
for
all
,
that
they
which
live
should
not
henceforth
live
unto
themselves
,
but
unto
him
which
died
for
them
,
and
rose
again
.
Galatians
,
1.
4.
Who
gave
himself
for
our
Sins
,
that
he
might
deliver
us
from
this
present
evil
world
,
(
viz.
From
its
corrupt
practices
)
according
to
the
Will
of
God
and
our
Father
.
Ephesians
,
5.
25
,
26
,
27.
Husbands
love
your
wives
,
as
Christ
loved
the
Church
,
and
gave
himself
for
it
,
that
he
might
sanctifie
and
cleanse
it
with
the
washing
of
Water
by
the
word
,
that
he
might
present
it
unto
himself
a
Glorious
Church
,
not
having
Spot
or
Wrinkle
,
or
any
such
thing
;
but
that
it
should
be
holy
and
without
blemish
.
Colossians
,
1.
21
,
22.
And
you
that
were
sometimes
alienated
,
and
enemies
in
your
minds
by
wicked
works
,
hath
he
now
reconciled
in
the
Body
of
his
flesh
through
death
,
to
present
you
holy
and
unblamable
and
unreprovable
in
his
sight
.
Titus
,
2.
14.
Who
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
and
purifie
to
himself
a
peculiar
people
zealous
of
Good
Works
.
1
Pet.
1.
18.
For
as
much
as
ye
know
that
ye
were
not
redeemed
with
Corruptible
things
,
as
Silver
and
Gold
,
from
your
vain
Conversation
received
by
Tradition
from
your
Fathers
▪
but
with
the
precious
blood
of
Christ
,
as
a
Lamb
without
blemish
,
and
without
Spot
.
1
Pet.
3.
18.
For
Christ
also
hath
once
suffered
for
Sins
,
the
just
for
the
unjust
,
that
he
might
bring
us
to
God
,
&c.
That
is
,
saith
Calvin
upon
the
place
,
that
we
might
be
so
consecrated
to
God
as
to
live
and
die
to
him
.
1
Pet.
2.
24.
Who
his
own
self
bare
our
Sins
in
his
Own
body
on
the
Tree
,
that
we
being
dead
to
sins
,
should
live
to
righteousness
,
by
whose
Stripes
ye
were
healed
.
Now
the
Death
of
Christ
is
greatly
effectual
to
this
end
of
making
us
Holy
,
these
several
ways
.
First
,
As
it
gave
Testimony
to
the
Truth
of
his
Doctrine
;
which
(
as
hath
been
shewn
)
hath
no
other
Design
.
Christ
took
his
Death
upon
it
that
that
was
true
;
was
willing
to
expose
himself
in
the
Defence
thereof
to
a
most
ignominious
and
painful
death
.
Secondly
,
As
the
shedding
of
his
blood
was
a
Federal
right
confirming
the
New
Covenant
,
wherein
is
promised
in
and
through
Him
the
Pardon
of
our
Sins
,
and
Eternal
happiness
,
on
Condition
of
our
sincere
Repentance
,
Faith
and
new
obedience
.
So
the
Blood
of
Christ
is
called
the
Blood
of
the
Covenant
,
Heb.
10.
29.
And
the
Blood
of
the
Everlasting
Covenant
,
Heb.
13.
20.
Thirdly
,
As
it
is
exemplary
of
the
highest
vertue
.
1
Pet.
2.
21.
Christ
also
suffered
for
us
,
leaving
us
an
Example
,
that
we
should
follow
his
Steps
;
who
did
no
sin
,
neither
was
guile
found
in
his
mouth
:
who
when
he
was
reviled
,
reviled
not
again
;
when
he
suffered
,
he
threatned
not
,
but
committed
himself
to
him
that
judgeth
righteously
.
The
Greatest
Humility
and
Self-denial
,
the
greatest
Meekness
,
Patience
and
Submission
to
the
Divine
Will
,
the
most
wonderful
Charity
,
and
Forgiveness
of
Enemies
,
&c.
are
exemplified
in
our
Saviour's
Death
;
and
so
it
must
needs
be
very
highly
Effectual
towards
the
promoting
of
these
most
Excellent
Graces
,
and
the
like
,
in
us
,
and
the
expelling
and
utter
extirpating
out
of
us
the
Contrary
Vices
.
One
would
think
it
impossible
that
he
should
be
of
an
Haughty
Spirit
and
a
proud
mind
,
that
seriously
Considers
how
the
Onely-begotten
Son
of
God
humbled
himself
to
the
death
,
even
the
shameful
and
ignominious
death
of
the
Cross
:
That
he
should
Covet
great
things
in
the
world
,
that
frequently
affects
his
mind
with
the
thoughts
of
his
Saviour's
emptying
himself
and
becoming
poor
,
that
we
through
his
proverty
might
be
made
rich
,
and
preferring
the
death
of
the
Vilest
of
wretches
before
the
life
of
the
greatest
and
most
Honourable
Personages
.
How
can
he
be
vain
and
frothy
,
that
considers
his
Saviour's
horrid
Agony
,
what
a
man
of
Sorrows
he
was
,
and
how
acquainted
with
Griefs
?
How
can
he
storm
at
the
receiving
of
injuries
,
and
swell
with
indignation
against
those
that
offer
him
incivilities
and
rudely
behave
themselves
towards
him
,
that
fixeth
his
thoughts
upon
his
Saviour's
meek
putting
up
the
Vilest
and
most
Contemptuous
usages
,
and
considereth
how
gentle
,
sedate
and
Lamb-like
he
was
when
Barbarous
Villains
Mocked
,
Buffetted
and
Spit
upon
him
,
Crowned
him
with
Thorns
,
put
a
Robe
in
a
jear
upon
his
Back
,
and
a
Reed
for
a
Scepter
into
his
hand
,
and
at
last
acted
the
parts
of
the
most
inhumane
Butchers
towards
him
.
One
would
think
it
no
uneasie
matter
to
perswade
our selves
to
forgive
very
heartily
the
Spitefullest
&
most
malicious
enemies
,
whilst
we
take
notice
that
Christ
shed
even
his
pretious
blood
for
those
that
carried
in
their
breasts
the
greatest
malignity
against
him
and
bare
him
the
most
deadly
hatred
;
that
he
suffered
death
for
those
which
in
the
Cruellest
manner
they
were
able
took
away
his
life
.
What
temptation
can
be
forcible
enough
to
prevail
upon
us
sinners
to
murmure
and
repine
at
the
hand
of
God
in
the
afflictions
he
inflicts
upon
us
,
while
we
observe
how
much
greater
sufferings
than
ours
are
,
were
with
profoundest
Submission
to
,
and
likewise
the
heartiest
approbation
of
the
Divine
Will
,
endured
by
the
not
onely
perfectly
innocent
,
but
also
the
highly
meriting
and
infinitely
Well
deserving
Jesus
?
Fourthly
,
As
the
Death
of
Christ
was
likewise
a
Sacrifice
for
sin
,
it
was
in
an
Eminent
manner
effectual
to
this
great
purpose
.
In
the
death
of
Christ
considered
as
an
Expiatory
and
Propitiatory
Sacrifice
,
is
the
offence
that
God
Almighty
hath
taken
against
sin
,
and
the
hatred
he
bears
to
it
,
as
well
as
his
Love
to
us
sinners
,
infinitely
declared
;
in
that
he
would
not
forgive
it
to
us
without
the
intervention
of
no
meaner
an
offering
than
the
Blood
of
his
onely-begotten
Son
.
Observe
what
the
Apostle
S.
Paul
saith
to
this
Purpose
,
Rom.
3.
25
,
26.
Whom
God
hath
set
forth
to
be
a
Propitiation
through
Faith
in
his
blood
,
to
declare
his
Righteousness
for
the
remission
of
sins
that
are
past
,
through
the
forbearance
of
God
,
to
declare
I
say
at
this
time
his
Righteousness
,
that
he
might
be
just
,
and
the
justifier
of
him
which
believeth
in
Iesus
.
The
Plain
sense
of
which
words
(
as
I
conceive
)
is
this
:
That
God
might
at
one
and
the
same
time
demonstrate
how
holy
he
is
,
and
how
much
he
hateth
sin
on
the
one
hand
,
and
how
infinitely
gracious
he
is
in
his
willingness
to
forgive
sinners
on
the
other
,
was
Christ
set
forth
by
him
to
be
a
Propitiation
through
Faith
in
his
blood
.
There
are
many
(
and
they
no
Adversaries
to
the
Doctrine
of
our
Saviour's
satisfaction
)
that
do
not
question
but
that
God
could
have
pardoned
sin
without
any
other
Satisfaction
than
the
Repentance
of
the
Sinner
,
(
and
in
the
number
of
them
were
Calvin
,
P.
Martyr
,
Musculus
,
and
Zanchy
,
as
might
be
fully
shewn
out
of
their
several
works
,
but
that
this
is
not
a
place
to
do
it
in
)
but
he
chose
to
have
his
Son
die
for
it
,
before
he
would
admit
any
terms
of
Reconciliation
,
that
so
he
might
perform
the
highest
act
of
Grace
,
in
such
a
way
,
as
at
the
same
time
to
shew
also
the
greatest
displeasure
against
Sin
.
And
therefore
would
he
thus
do
,
that
so
he
might
the
more
effectually
prevent
wicked
mens
encouraging
themselves
by
the
consideration
of
his
great
mercy
,
to
persist
in
their
wickedness
.
Therefore
was
Christ
set
forth
to
be
a
propitiatory
Sacrifice
for
Sin
,
I
will
not
say
that
his
Father
(
who
is
perfectly
sui
juris
)
might
be
put
by
this
means
into
a
capacity
of
forgiving
it
,
but
that
it
might
be
a
Cogent
motive
,
and
most
prevailing
Argument
to
Sinners
to
reform
from
it
.
There
is
an
excellent
place
to
this
purpose
,
Rom.
18.
3.
For
what
the
law
could
not
do
,
in
that
it
was
weak
through
the
flesh
:
God
sending
his
own
son
in
the
likeness
of
sinful
flesh
,
and
for
sin
(
or
by
the
means
of
sin
)
condemned
sin
in
the
flesh
;
that
is
,
what
the
Precepts
of
the
Mosaical
Law
could
not
do
,
in
that
they
were
weak
by
reason
of
the
impetuosity
of
mens
fleshly
inclinations
,
that
the
Son
of
God
(
coming
in
the
humane
Nature
,
and
in
all
respects
becoming
like
to
us
,
sin
onely
excepted
)
did
,
and
by
being
a
Sacrifice
for
Sin
(
so
the
word
[
Sin
]
signifieth
in
diverse
places
,
as
Leviticus
4.
29.
Chap.
5.
6.
2
Cor.
5.
21.
and
,
as
I
suppose
,
also
Gen.
4.
7.
)
Condemned
Sin
in
his
flesh
;
he
by
this
means
shewing
how
hateful
it
is
to
God
,
took
the
most
effectual
course
to
kill
and
destroy
it
.
And
moreover
the
most
dearly
beloved
Son
of
God
undergoing
such
extreme
sufferings
for
our
Sins
,
it
is
evidently
thereby
demonstrated
what
dismal
vengeance
those
have
reason
to
expect
that
shall
continue
impenitent
,
and
refuse
to
be
reclaimed
from
them
:
For
saith
he
,
Luke
23.
31.
Is
they
do
these
things
in
a
green
Tree
,
what
shall
be
done
in
the
dry
?
If
God
spared
not
his
own
most
innocent
,
holy
and
onely
Son
,
than
whom
nothing
was
,
or
could
be
,
more
dear
to
him
,
but
abandoned
him
to
so
shameful
and
horrid
a
death
for
our
Sins
;
how
great
and
severe
sufferings
may
we
conclude
he
will
inflict
upon
those
Vile
Creatures
,
that
dare
still
to
live
in
Wilful
disobedience
to
him
.
And
from
the
Death
of
Christ
considered
as
a
Sacrifice
we
farther
learn
,
what
an
esteem
God
hath
for
his
holy
Laws
,
that
he
would
not
abate
their
Rigour
,
nor
remit
the
punishment
due
to
the
Transgressors
of
them
,
without
a
Consideration
of
no
meaner
value
than
the
most
Pretious
blood
of
his
own
Son
.
And
lastly
,
in
that
Christ
hath
laid
down
his
life
at
the
appointment
of
God
the
Father
for
the
purpose
of
making
an
Atonement
of
Sin
,
this
gives
all
men
unspeakably
greater
assurance
of
the
Pardon
of
True
Penitents
than
the
bare
Consideration
of
the
Divine
Goodness
could
ever
have
done
:
And
so
by
this
means
have
we
the
greatest
encouragement
that
our
hearts
can
wish
to
become
new
men
and
return
to
obedience
;
and
have
all
ground
of
Jealously
and
suspicion
removed
from
us
,
that
we
have
been
guilty
of
such
heinous
and
so
often
repeated
impieties
,
as
that
it
may
not
become
the
Holiness
and
Justice
of
God
to
remit
them
to
us
though
they
should
be
never
so
sincerely
forsaken
by
us
.
In
the
Death
of
our
Saviour
thus
considered
,
are
contained
(
as
we
have
seen
)
the
strongest
and
most
irresistible
Arguments
to
a
Holy
Life
;
and
I
farther
adde
,
such
as
are
no
less
apt
to
work
upon
the
principle
of
Ingenuity
that
is
implanted
in
our
natures
,
than
that
of
self-love
.
For
who
that
hath
the
least
spark
of
it
,
will
not
be
powerfully
inclined
to
hate
all
sin
,
when
he
considereth
,
that
it
was
the
Cause
of
such
direful
sufferings
to
so
incomparably
Excellent
a
person
,
and
infinitely
obliging
a
Friend
as
Christ
is
?
Who
but
a
Creature
utterly
destitute
of
that
principle
,
and
therefore
worse
than
a
Brute
Beast
,
can
find
in
his
heart
to
take
Pleasure
in
the
Spear
that
let
out
the
heart-blood
of
his
most
blessed
Saviour
;
and
to
carry
himself
towards
that
as
a
loving
friend
,
which
was
(
and
still
is
)
the
Lord
of
Glory's
worst
enemy
?
Again
,
hath
Jesus
Christ
indured
&
done
so
much
for
our
sakes
,
and
are
we
able
to
give
our selves
leave
to
render
all
his
sufferings
and
performances
unsuccessful
by
continuing
in
disobedience
?
Can
we
be
willing
that
he
should
do
and
suffer
so
many
things
in
vain
,
and
much
more
do
our
parts
to
make
him
do
so
?
Is
this
possible
?
Nay
hath
he
been
Crucified
for
us
by
the
wicked
Iews
,
and
don
't
we
think
that
enough
?
but
must
we
our selves
be
Crucifying
him
afresh
by
our
Sins
,
and
putting
him
again
to
an
open
shame
by
preferring
our
base
lusts
before
him
,
as
the
Iews
did
Baral
bas
?
Hath
he
expressed
such
astonishing
love
to
us
in
dying
for
us
,
and
wo'nt
we
accept
of
it
?
which
we
certainly
refuse
to
do
so
long
as
we
live
in
Sin
.
Hath
he
purchased
Eternal
Salvation
for
us
,
and
such
great
and
glorious
things
as
Eye
hath
not
seen
,
nor
ear
heard
,
and
which
have
not
entered
into
the
heart
of
man
,
to
be
conceived
by
him
;
and
can
we
perswade
our selves
to
be
so
ungrateful
to
him
,
as
well
as
so
wanting
to
our-selves
,
as
to
refuse
to
receive
these
at
his
hands
on
those
most
reasonable
terms
on
which
he
offers
them
?
Hath
he
bought
us
with
such
a
price
;
and
can
we
refuse
to
be
his
Servants
,
and
rather
chuse
to
be
the
slaves
of
Sathan
,
the
Devil's
Drudges
?
Where
can
we
find
so
many
strongly
inciting
Motives
to
hate
and
abandon
all
sin
,
as
are
contained
,
and
very
obvious
in
the
Death
and
sufferings
of
our
Saviour
for
it
?
Fifthly
,
The
Death
of
our
Saviour
is
in
a
special
manner
effectual
to
the
making
of
us
in
all
respects
vertuous
and
holy
,
as
he
hath
thereby
procured
for
us
that
Grace
and
Assistance
that
is
necessary
to
enable
us
so
to
be
.
In
regard
of
his
humbling
himself
as
he
did
,
and
becoming
obedient
to
the
death
of
the
Cross
,
hath
God
highly
exalted
him
,
and
given
him
a
name
that
is
above
every
name
;
that
at
the
Name
of
Jesus
every
Knee
should
bow
,
of
things
in
Heaven
,
and
things
in
Earth
,
and
things
under
the
Earth
:
And
that
every
Tongue
should
Confess
that
Jesus
Christ
is
Lord
,
to
the
glory
of
God
the
Father
,
Phil.
2.
9
,
10
,
11.
Now
by
vertue
of
the
Authority
he
is
by
this
means
invested
and
dignified
with
,
and
particularly
as
he
is
King
of
his
Church
,
hath
he
sent
the
Holy
Ghost
to
Sanctifie
us
,
to
excite
us
to
all
holy
actions
,
and
to
assist
us
in
the
performance
of
them
.
Sixthly
,
The
Death
of
Christ
doth
also
apparently
promote
this
great
Design
,
as
by
his
patient
submitting
to
it
he
vindicated
God's
Right
of
Sovereignity
over
all
his
Creatures
,
and
the
power
he
hath
to
require
what
he
pleaseth
,
and
to
dispose
of
them
as
seems
good
to
him
.
Whereas
the
First
Adam
by
Contumacy
,
Pride
and
Rebellion
did
put
an
high
and
unsufferable
affront
upon
the
Authority
of
his
Maker
,
and
his
wretched
posterity
followed
his
Example
,
and
have
by
that
means
done
what
lay
in
them
to
render
his
Right
to
their
obedience
questionable
;
this
Blessed
Second
Adam
by
acting
directly
Contrary
,
viz.
by
Obedience
,
Humility
,
&
Subjecting
himself
to
the
Divine
pleasure
in
the
severest
expressions
and
significations
of
it
,
hath
done
publiquely
and
before
the
world
an
infinite
honour
to
his
Father
:
And
his
absolute
Right
of
Dominion
over
his
whole
Creation
,
and
the
power
he
hath
to
prescribe
to
it
what
laws
he
judges
sitting
(
which
was
before
so
eclipsed
by
wicked
sinners
)
hath
he
by
this
means
in
the
most
signal
manner
manifested
and
made
apparent
.
And
of
what
force
this
is
to
promote
our
Holiness
and
Universal
obedience
,
the
dullest
capacity
may
apprehend
.
From
what
hath
been
said
it
appears
to
be
a
most
plain
,
and
unquestionable
Case
,
that
our
Saviour
in
his
Death
considered
according
to
each
of
the
notions
we
have
of
it
,
had
an
eye
to
the
great
work
of
making
men
Holy
,
and
that
this
was
the
main
Design
which
he
therein
drove
at
.
And
I
now
adde
,
that
where
as
it
is
frequently
affirmed
in
the
holy
Scriptures
,
that
the
End
of
Christ's
death
was
also
the
Forgiveness
of
our
sins
,
&
the
Reconciling
of
us
to
his
Father
,
we
are
not
so
to
understand
those
places
where
this
is
expressed
,
as
if
these
Blessings
were
absolutely
thereby
procured
for
us
,
or
any
otherwise
than
upon
Condition
of
our
effectuall
believing
,
and
yielding
obedience
to
his
Gospel
.
Nor
is
there
any
one
thing
scarcely
which
we
are
so
frequently
therein
minded
of
,
as
we
are
of
this
.
Christ
died
to
put
us
into
a
Capacity
of
pardon
;
the
actual
removing
of
our
Guilt
is
not
the
necessary
and
immediate
result
of
his
Death
,
but
suspended
till
such
time
as
the
forementioned
conditions
,
by
the
help
of
his
grace
,
are
performed
by
us
.
But
moreover
,
it
is
in
order
to
our
being
encouraged
to
sincere
endeavours
to
forsake
all
sin
,
and
to
be
universally
obedient
for
the
time
to
come
,
that
our
Saviour
shed
his
blood
for
the
Pardon
of
it
:
This
was
intended
in
his
death
as
it
is
subservient
to
that
purpose
;
the
assurance
of
having
all
our
sins
forgiven
upon
our
sincere
Reformation
,
being
a
necessary
motive
thereunto
.
Therefore
hath
he
delivered
us
from
a
necessity
of
Dying
,
that
we
might
live
to
God
;
and
therefore
doth
God
offer
to
be
in
his
Son
Jesus
reconciled
to
us
,
that
we
may
thereby
be
prevailed
with
to
be
reconciled
to
him
.
Therefore
was
the
Death
of
Christ
designed
to
procure
our
Justification
from
all
sins
past
,
that
we
might
be
by
this
means
provoked
to
become
new
Creatures
for
the
time
to
come
.
Observe
to
this
purpose
what
the
Divine
Author
to
the
Hebrews
saith
,
Chap.
9.
13
,
14.
If
the
blood
of
Bulls
and
Goats
,
and
the
Ashes
of
an
Heifer
sprinkling
the
Unclean
,
Sanctifieth
to
the
Purifying
of
the
flesh
:
How
much
more
shall
the
blood
of
Christ
,
who
through
the
Eternal
Spirit
ofsered
himself
without
Spot
to
God
,
purge
your
Consciences
from
dead
works
(
for
what
end
?
it
follows
)
to
Serve
(
or
in
order
to
your
Serving
)
the
Living
God
.
And
thus
much
may
suffice
to
be
spoken
concerning
the
Design
of
our
Saviour's
Death
.
CHAP.
VIII
.
That
it
is
onely
the
promoting
of
the
Design
of
making
men
Holy
,
that
is
aimed
at
by
the
Apostles
insisting
on
the
Doctrines
of
Christ's
Resurrection
,
Ascension
and
coming
again
to
Judgement
.
I
Might
in
the
next
place
proceed
to
shew
,
that
the
Resurrection
of
our
Saviour
did
carry
on
the
same
Design
that
his
Precepts
,
Promises
and
Threatnings
,
Life
and
Death
aimed
at
;
but
who
knows
not
that
these
would
all
have
signified
nothing
to
the
promoting
of
this
or
any
other
end
,
if
he
had
always
continued
in
the
Grave
,
and
not
risen
again
as
he
foretold
he
would
.
If
Christ
be
not
risen
,
saith
the
Apostle
,
1
Cor.
15.
13.
then
is
our
preaching
vain
,
and
your
faith
is
also
vain
.
So
that
whatsoever
our
Saviour
intended
in
those
particulars
,
the
perfecting
and
final
accomplishment
thereof
must
needs
be
eminently
designed
in
his
Resurrection
.
The
Apostle
Peter
tells
his
Country-men
the
Jews
,
Acts
3.
21.
that
,
To
them
first
God
having
raised
up
his
Son
Iesus
,
sent
him
to
bless
them
in
turning
every
one
of
them
from
his
iniquities
.
But
farthermore
we
find
the
Doctrine
of
Christ's
Resurrection
very
much
insisted
on
,
by
S.
Paul
especially
,
as
a
principle
of
the
Spiritual
and
Divine
life
in
us
;
and
proposed
as
that
which
we
ought
to
have
not
onely
a
Speculative
and
Notional
,
but
also
a
Practical
and
Experimental
acquaintance
with
.
And
he
often
telleth
us
,
that
it
is
our
Duty
to
find
that
in
our
Souls
which
bears
an
analogy
thereunto
.
He
saith
,
Phil.
3.
10.
That
it
was
his
ambition
to
know
(
or
feel
within
himself
)
the
Power
of
his
Resurrection
,
as
well
as
the
fellowship
of
his
sufferings
;
to
have
experience
of
his
being
no
longer
a
dead
but
a
living
Jesus
by
his
inlivening
him
,
and
quickening
his
Soul
with
a
new
life
.
And
again
he
saith
,
Rom.
6.
4.
that
,
Therefore
we
are
buried
with
him
by
Baptism
unto
Death
,
that
like
as
Christ
was
raised
up
from
the
dead
by
the
Glory
of
the
Father
,
even
so
we
also
should
walk
in
newness
of
life
;
that
is
,
Christians
being
plunged
into
the
Water
in
Baptism
signifieth
their
undertaking
,
and
obliging
themselves
in
a
spiritual
sence
to
die
and
be
buried
with
Jesus
Christ
(
which
death
and
burial
consist
in
an
utter
renouncing
and
forsaking
of
all
their
sins
)
that
so
answerably
to
his
Resurrection
,
they
may
live
a
Holy
and
a
Godly
life
.
And
it
followeth
,
vers.
5.
For
if
we
have
been
planted
together
in
the
likeness
of
his
death
,
we
shall
be
also
in
the
likeness
of
his
Resurrection
;
that
is
,
If
we
are
ingrafted
into
Christ
by
Mortification
to
Sin
,
and
so
imitate
his
death
,
we
will
no
less
have
a
Resemblance
of
his
Resurrection
,
by
living
to
God
,
or
performing
all
acts
of
Piety
and
Christianity
.
And
then
from
vers.
8.
to
11.
he
thus
proceeds
:
Now
if
we
be
dead
with
Christ
,
we
believe
that
we
shall
(
or
we
will
)
also
live
with
him
:
Knowing
that
Christ
,
being
raised
from
the
dead
,
dieth
no
more
,
death
hath
no
more
dominion
over
him
.
For
in
that
he
died
,
he
died
unto
Sin
once
(
or
for
sin
once
for
all
)
but
in
that
he
liveth
,
he
liveth
unto
God
,
(
that
is
,
in
heaven
with
God
:
)
Likewise
reckon
ye
your selves
to
be
dead
indeed
unto
sin
,
but
alive
unto
God
through
Iesus
Christ
our
Lord
;
that
is
,
after
the
Example
of
his
Death
and
Resurrection
account
ye
your selves
obliged
to
die
to
Sin
,
and
to
live
to
the
Praise
and
Glory
of
God
.
And
the
same
use
that
the
Apostle
here
makes
of
the
Resurrection
of
our
Saviour
,
he
doth
also
elsewhere
of
his
Ascension
and
session
at
the
Right
hand
of
God
,
Coloss.
3.
1.
2.
If
ye
then
be
risen
with
Christ
,
seek
those
things
which
are
above
,
where
Christ
sitteth
at
the
Right
Hand
of
God
;
set
your
Affections
on
things
above
,
not
on
things
on
the
earth
:
for
you
are
dead
(
that
is
in
profession
,
having
engaged
your selves
to
renounce
your
past
wicked
life
)
and
your
life
is
hid
with
Christ
in
God
,
&c.
that
is
,
and
the
life
you
have
by
embracing
the
Christian
Religion
obliged
your selves
to
lead
,
is
in
Heaven
where
Christ
is
.
So
that
this
sheweth
the
Informations
the
Gospel
gives
us
of
these
things
to
be
intended
for
Practical
purposes
,
and
Incitements
to
Holiness
.
And
Christ's
Resurrection
with
his
following
Advancement
we
are
frequently
minded
of
,
to
teach
us
this
most
excellent
Lesson
,
that
Obedience
,
Patience
and
Humility
are
the
way
to
Glory
;
and
therefore
to
encourage
us
to
be
followers
of
Him
,
to
tread
in
his
holy
steps
,
and
make
him
our
Pattern
.
This
we
have
in
the
fore
cited
place
,
Phil.
2.
5
,
6
,
7
,
&c.
And
Hebr.
12.
1
,
2.
We
are
exhorted
to
lay
aside
every
weight
,
and
the
sin
which
doth
so
easily
beset
us
,
and
to
run
with
patience
the
race
that
is
set
before
us
:
looking
unto
Iesus
the
Author
and
Finisher
of
our
Faith
,
who
for
the
joy
that
was
set
before
him
,
endured
the
Gross
,
despising
the
shame
,
and
is
set
down
at
the
right
hand
of
the
Throne
of
God
.
And
vers.
3.
To
consider
him
that
endured
such
contradiction
of
sinners
against
himself
(
that
is
especially
how
he
is
now
rewarded
for
it
)
l●…st
we
be
weary
and
faint
in
our
Minds
.
And
that
the
meaning
of
our
being
so
often
minded
of
our
Saviour's
coming
again
to
Iudgement
,
is
to
stir
us
up
to
all
holiness
of
conversation
,
who
can
be
so
ignorant
as
not
to
know
?
For
we
are
sufficiently
told
that
we
must
be
judged
according
to
our
Works
,
especially
such
works
,
as
the
Hypocrites
of
this
age
do
most
despise
&
leave
to
be
chiefly
performed
by
their
contemned
Moralists
;
as
appears
from
M●…
.
25.
34.
to
the
end
of
the
Chapter
.
And
,
Lastly
,
that
is
very
certain
,
which
is
intimated
in
the
123
Page
of
the
Free
Discourse
,
Namely
,
That
all
the
Doctrines
of
the
Gospel
,
as
merely
speculative
as
some
at
the
first
sight
may
seem
to
be
,
have
a
tendency
to
the
promoting
of
Real
righteousness
&
holiness
,
and
are
revealed
for
that
purpose
.
But
as
I
did
not
there
,
so
neither
will
I
here
proceed
to
shew
it
,
in
all
the
several
instances
,
or
in
any
more
than
I
have
now
done
:
and
that
for
the
reason
that
is
there
given
.
But
besides
I
conceive
that
what
hath
been
discoursed
already
in
this
Section
,
is
abundantly
sufficient
to
demonstrate
what
we
have
undertaken
,
viz.
That
to
make
men
truly
vertuous
and
holy
,
is
the
design
,
the
main
and
onely
design
of
Christianity
.
SECT.
II.
Upon
what
accounts
the
Business
of
making
men
Holy
came
to
be
preferred
by
our
Saviour
before
any
other
thing
,
and
to
be
principally
designed
by
him
.
CHAP.
IX
.
Two
Accounts
of
this
:
The
first
,
That
this
is
to
do
the
greatest
good
to
men
.
And
that
the
Blessing
of
making
men
Holy
,
is
of
all
other
the
Greatest
,
proved
by
several
Arguments
,
viz.
First
,
That
it
containeth
in
it
a
Deliverance
from
the
worst
of
Evils
;
and
Sin
shewed
so
to
be
.
I
Proceed
in
the
next
place
to
shew
how
it
comes
to
pass
,
that
of
all
other
good
things
,
the
making
Man-kind
truly
vertuous
and
Holy
,
is
the
grand
and
special
Design
of
Christianity
.
There
are
these
two
Accounts
to
be
given
of
it
.
First
,
This
is
to
do
the
Greatest
Good
to
Men.
Secondly
,
This
is
to
do
the
Best
Service
to
God
.
First
,
The
Making
of
us
really
Righteous
and
Holy
is
the
Greatest
Good
that
can
possibly
be
done
to
us
.
There
is
no
blessing
comparable
to
that
of
Purifying
our
Natures
from
Corrupt
affections
,
and
induing
them
with
Vertuous
and
Divine
qualities
.
The
wiser
sort
of
the
Heathens
themselves
were
abundantly
satisfied
of
the
truth
of
this
:
And
therefore
the
only
design
they
professed
to
drive
at
in
their
Philosophy
was
the
Purgation
,
and
Perfection
of
the
Humane
life
.
Hierocles
to
the
Divine
likeness
.
Now
the
Blessing
of
making
men
Holy
,
is
of
all
the
greatest
,
First
,
Because
it
contains
in
it
a
Deliverance
from
the
worst
of
Evils
.
Those
are
utterly
ignorant
of
the
nature
of
Sin
,
that
imagine
any
evil
greater
than
it
,
or
so
great
.
It
was
the
Doctrine
of
the
Stoicks
that
there
is
nothing
evil
but
what
is
turpe
&
vitiosum
,
vile
and
vicious
.
And
Tully
himself
who
professed
not
to
be
bound
up
to
the
Placita
of
any
one
Sect
of
Philosophers
,
but
to
be
free-minded
and
to
give
his
Reason
it
s
full
scope
and
liberty
,
takes
upon
him
sometimes
most
stiffly
and
seemingly
in
very
good
earnest
to
maintain
it
&
dispute
for
it
.
But
as
difficult
as
I
find
it
to
brook
that
Doctrine
as
they
seem
to
understand
it
,
that
more
modest
saying
of
his
in
the
first
book
of
his
Tusculan
Questions
hath
without
doubt
not
a
little
of
truth
in
it
.
viz.
That
there
is
no
evil
comparable
to
that
of
Sin
.
Hierocles
a
sober
Philosopher
,
very
grievous
and
difficult
to
be
born
,
yet
he
would
admit
nothing
besides
this
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
truly
evil
;
and
he
gives
this
reason
for
it
,
viz.
Because
that
certain
Circumstances
may
make
other
things
good
,
that
have
the
repute
of
evils
;
but
none
can
make
this
so
.
He
saith
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
well
]
can
never
be
joyned
with
any
vice
,
but
so
may
it
with
every
thing
besides
:
As
it
is
proper
to
say
concerning
such
or
such
a
person
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
is
well
diseased
,
he
is
well
poor
,
that
is
,
he
is
both
these
to
good
purpose
,
behaving
himself
in
his
sickness
and
poverty
as
he
ought
to
do
;
but
(
proceeds
he
)
it
can
never
be
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
he
doth
injury
well
,
or
he
is
rightly
and
as
becomes
him
intemperate
.
Now
that
wickedness
is
the
greatest
of
evils
,
is
apparent
,
in
that
it
injures
mens
better
part
,
their
Souls
,
whereas
it
lyeth
in
the
power
of
no
other
(
as
the
now
mentioned
Philosopher
also
our
Souls
and
sin
only
,
I
say
that
this
and
this
alone
undoes
our-selves
:
For
(
as
saith
the
same
brave
man
,
)
Thy
Soul
is
thy-self
;
thy
Body
thine
;
and
all
outward
things
,
thy
Body's
.
And
the
Excellent
Simplicius
speaking
of
Death
,
hath
this
saying
,
that
it
is
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
Evil
to
our
Bodies
,
not
to
us
.
And
this
both
the
Stoicks
and
Platonists
do
much
insist
upon
,
and
make
great
use
of
it
.
They
stick
not
to
tell
us
,
that
it
is
improper
to
say
that
a
man
consists
of
two
parts
,
whereof
the
Body
is
one
;
and
that
this
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Constituent
part
of
man
,
but
onely
his
instrument
:
that
it
is
but
our
Prison
wherein
we
are
confined
,
our
Leather-bag
,
our
Satchel
,
our
Case
,
our
Sheath
,
our
House
,
our
Cloathing
,
and
the
like
.
And
we
find
such
a
notion
of
the
Body
in
the
Holy
Scriptures
,
as
well
as
in
the
Heathen
Writings
.
S.
Paul
also
calls
it
our
Cloathing
,
our
Earthly
house
,
our
Tabernacle
,
2
Cor.
5.
1
,
4.
S.
Peter
calleth
his
body
,
this
Tabernacle
;
I
think
it
meet
,
(
saith
he
)
so
long
as
I
am
in
this
Tabernacle
,
&c.
2
Pet.
1.
13.
Knowing
that
shortly
I
must
put
off
this
Tabernacle
,
vers
.
14.
So
that
other
evils
have
that
denomination
because
they
are
so
to
such
things
onely
(
immediately
I
mean
)
as
belong
to
our-selves
,
but
sin
is
an
immediate
evil
,
and
the
greatest
imaginable
to
our
very
selves
;
in
that
in
whomsoever
it
is
entertained
,
it
changes
the
man's
nature
,
spoils
his
constitution
and
makes
him
quite
another
thing
:
From
a
Lovely
,
Noble
and
Excellent
,
it
transforms
him
into
an
ignoble
,
base
and
contemptible
Creature
.
We
are
not
ignorant
what
names
the
Scripture
bestoweth
upon
wicked
men
,
even
those
of
the
Uncleanest
and
most
impure
Beasts
.
There
is
no
such
filthiness
(
said
Cicero
)
a
wicked
man
is
loathsome
,
and
cometh
to
shame
.
There
is
no
such
hideous
monster
in
nature
as
a
Reasonable
Creature
living
in
Contradiction
to
the
Dictates
of
his
Understanding
,
trampling
under-foot
the
eternal
Laws
of
Righteousness
,
and
opposing
himself
to
the
known
will
of
the
Great
Sovereign
of
the
World
,
of
him
in
whom
he
liveth
,
moveth
and
hath
his
being
,
to
whom
alone
he
is
obliged
for
all
he
is
or
hath
,
and
for
the
Capacity
he
is
in
of
having
any
thing
for
the
future
which
for
the
present
he
is
destitute
of
.
A
Body
in
which
the
Head
and
Feet
have
exchanged
places
,
is
not
more
deformed
and
monstrous
than
is
a
vitious
Soul
:
For
her
Superiour
and
Governing
part
is
subjected
to
,
and
Lorded
over
by
her
Inferiour
and
that
which
was
designed
by
Nature
to
be
kept
in
subjection
and
governed
.
Her
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
the
Pythagoraeans
Phrase
it
)
or
Holder
of
the
Reins
,
and
Ruling
Faculty
,
is
become
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Reined
in
and
Ruled
Faculty
.
I
adde
moreover
,
that
well
may
sin
be
said
to
spoil
and
marr
mens
souls
,
for
we
read
in
the
writings
of
the
Apostles
that
it
kills
them
.
She
that
liveth
in
pleasures
is
dead
,
while
she
liveth
,
1
Tim.
5.
6.
You
hath
he
quickened
who
were
dead
in
Trespasses
and
Sins
,
Eph.
2.
1.
S.
Iude
speaking
of
certain
ungodly
wretches
,
saith
,
that
they
are
twice
dead
,
v.
12.
And
the
very
same
notion
had
diverse
of
the
Heathens
also
.
Pythagoras
used
to
put
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
empty
coffin
in
the
place
of
that
Scholar
that
left
his
School
,
to
betake
himself
to
a
vicious
and
debauch'd
life
,
as
thereby
signifying
,
that
he
was
dead
,
dead
as
to
his
nobler
part
.
And
his
Followers
tell
us
that
the
Souls
of
men
died
,
when
they
apostatized
from
God
,
and
cast
off
the
Divine
Life
.
And
such
a
one
,
as
in
whom
sin
reigneth
,
may
be
called
a
dead
man
,
because
according
to
them
,
the
Definition
of
a
man
belongs
not
to
him
,
nor
doth
he
any
longer
deserve
the
name
of
a
Reasonable
Creature
.
The
Philosopher
we
have
so
often
quoted
,
(
and
shall
have
occasion
to
do
it
oftener
)
will
have
wickedness
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
death
of
the
reasonable
nature
:
And
Simplicius
doubts
not
to
assert
,
that
a
man
that
is
drowned
in
sensuality
,
hath
no
more
of
Reason
in
him
,
than
a
Brute
creature
.
To
return
to
God
and
to
a
right
mind
,
to
be
without
God
and
without
understanding
,
were
of
one
and
the
same
signification
with
those
excellent
men
.
And
our
Saviour
tells
us
that
the
Prodigal
came
to
himself
when
he
resolved
upon
returning
to
his
Father's
house
;
as
if
that
while
he
persisted
in
disobedience
,
he
was
as
very
a
Brute
,
as
were
those
whose
husks
he
fed
on
,
and
had
utterly
lost
his
understanding
faculty
.
Though
that
last
saying
of
Simplicius
may
seem
somewhat
hyperbolical
,
yet
this
following
,
one
of
Hierocles
hath
not
the
least
tittle
of
a
Figure
in
it
,
viz.
That
wicked
men
do
render
the
Reason
that
remaineth
in
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
more
base
and
wretchedly
contemptible
than
the
vilest
slave
.
They
use
it
altogether
in
matters
of
very
bad
,
or
(
at
best
)
of
most
mean
concern
;
and
therefore
as
upon
that
account
,
it
were
better
,
so
upon
this
it
would
be
even
as
well
,
if
they
had
none
at
all
:
For
the
Sagacity
that
is
in
Beasts
is
not
less
serviceable
to
them
,
than
is
the
Reason
of
a
wicked
man
to
him
:
Nay
had
he
onely
that
Sagacity
that
is
observable
in
many
unreasonable
Creatures
,
it
might
stand
him
in
as
much
stead
as
his
Reason
doth
,
and
perhaps
more
.
So
that
from
what
hath
been
discoursed
it
appeareth
very
evidently
that
wickedness
is
the
worst
,
incomparably
the
worst
of
Evils
;
that
it
is
so
in
its
own
nature
,
as
well
as
in
its
consequences
:
And
therefore
to
deliver
us
from
it
,
by
purifying
our
lives
and
natures
is
to
confer
upon
us
the
greatest
blessing
,
and
consequently
is
an
undertaking
,
of
all
others
,
the
most
worthy
of
the
Son
of
God
.
CHAP.
X.
The
Second
Argument
,
viz.
That
the
Blessing
of
making
men
Holy
is
accompained
with
all
other
that
are
most
desireable
,
and
which
do
best
deserve
to
be
so
called
:
Particularly
with
the
Pardon
of
Sin
,
and
God's
special
Love
.
And
that
those
things
which
Sensual
Persons
are
most
desirous
of
,
are
eminently
to
be
found
in
that
blessing
.
SEcondly
,
This
is
the
Greatest
Blessing
,
because
it
is
accompanied
with
all
other
that
are
most
desireable
,
and
which
do
best
deserve
to
be
so
called
.
Where
sin
is
sincerely
forsaken
,
it
will
certainly
be
Pardoned
:
The
nature
of
God
is
such
as
that
he
is
ready
to
be
reconciled
to
a
true
Convert
.
They
are
our
iniquities
alone
that
make
(
or
can
make
)
a
separation
betwixt
us
and
our
God
,
and
our
sins
onely
that
hide
his
face
from
us
:
But
the
cause
being
removed
,
the
effect
ceaseth
.
When
the
Divine
grace
that
is
offered
to
sinners
,
becometh
effectual
to
the
turning
any
one
from
his
evil
ways
,
God's
favour
doth
naturally
return
to
him
:
even
as
naturally
as
doth
the
Sun's
light
into
those
places
,
where
that
which
before
intercepted
between
it
and
them
,
is
taken
away
.
He
is
of
so
infinitely
benign
and
Gracious
a
Nature
,
that
no
man
can
continue
an
object
of
his
displeasure
one
moment
longer
than
while
he
is
uncapable
of
his
favour
;
and
nothing
,
I
say
,
but
sin
and
wickedness
(
as
he
hath
often
enough
assured
us
)
can
make
men
so
.
Nay
a
Holy
Soul
is
ever
the
Object
also
of
his
Dearest
and
most
special
love
.
He
is
not
onely
friends
with
,
but
also
takes
pleasure
in
those
that
fear
him
,
Psalm
147.
11.
He
is
said
to
make
his
residence
within
such
persons
,
so
great
is
the
delight
that
he
taketh
in
them
.
Isaiah
66.
1
,
2.
Thus
saith
the
Lord
,
the
Heaven
is
my
Throne
,
and
the
Earth
my
Footstool
,
where
is
the
house
that
ye
build
unto
me
?
and
where
is
the
place
of
my
Rest
?
For
all
those
things
have
mine
hand
made
,
and
all
those
things
have
been
,
saith
the
Lord
:
But
to
this
man
will
I
look
,
even
to
him
that
is
poor
and
of
a
contrite
Spirit
,
and
trembleth
at
my
word
.
John
14.
23.
Iesus
said
unto
him
,
If
any
man
love
me
,
he
will
keep
my
words
,
and
my
Father
will
love
him
,
and
we
will
come
unto
him
,
and
make
our
abode
with
him
.
And
it
is
said
particularly
of
him
that
dwelleth
in
love
(
which
is
the
fulfilling
of
the
Law
)
that
he
dwelleth
in
God
,
and
God
in
him
.
And
I
might
shew
that
the
Heathens
themselves
had
this
very
notion
.
It
was
a
saying
God
hath
not
in
the
whole
earth
a
more
familiar
place
of
Residence
than
a
pure
Soul
.
And
Apollo
is
brought
in
thus
speaking
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
dwell
in
Heaven
doth
not
more
please
me
,
then
Within
the
Souls
of
Pious
Mortal
men
.
And
Hierocles
which
reciteth
that
verse
doth
himself
assert
,
that
God
hateth
no
man
;
but
as
for
the
good
man
,
he
Embraceth
him
with
an
extraordinary
and
surpassing
affection
.
The
Righteous
Lord
loving
righteousness
,
his
countenance
cannot
but
behold
the
upright
.
Wheresoever
he
finds
any
impressions
of
True
Goodness
,
as
he
cannot
but
highly
approve
of
them
,
so
is
it
not
possible
but
that
they
should
attract
his
singular
love
to
those
which
are
the
subjects
of
them
:
According
to
that
measure
and
proportion
that
any
one
participates
of
his
Goodness
,
he
must
needs
have
a
share
in
his
Grace
and
kindness
.
A
holy
person
is
a
man
after
God's
own
heart
,
as
his
Servant
David
was
said
to
be
:
He
is
a
man
that
carrieth
his
image
,
and
bears
a
Resemblance
to
him
,
and
upon
that
account
he
cannot
fail
to
be
very
dearly
beloved
by
him
.
Now
I
need
not
go
about
to
prove
that
there
is
no
blessing
whatsoever
but
is
implyed
in
an
interest
in
the
Divine
Love
,
and
especially
in
such
a
love
as
that
which
we
have
shewed
Good
men
are
made
the
objects
of
.
It
might
be
here
shewn
also
that
those
things
which
sensual
and
carnal
persons
are
most
desirous
of
,
viz.
Riches
,
Honours
and
Pleasures
,
are
eminently
to
be
found
in
the
Blessing
we
are
now
discoursing
of
,
and
indeed
those
which
best
deserve
to
be
so
called
and
are
in
the
properest
sense
so
,
no
where
else
.
Nothing
inricheth
a
Man
like
the
Graces
of
God's
Holy
Spirit
:
What
S.
Peter
said
of
meekness
,
is
true
of
all
the
vertues
;
in
the
sight
of
God
(
and
he
judgeth
of
things
as
they
are
)
of
great
price
.
They
are
called
Gold
tryed
Cicero
in
Paradoxis
.
in
the
fire
,
Rev.
3.
18.
The
true
and
our
own
Riches
,
Luk.
16.
12.
Which
is
as
much
as
to
say
,
that
these
only
are
ours
,
and
all
but
these
are
false
and
Counterfeit
.
These
inrich
our
Souls
,
which
alone
(
as
was
said
)
deserve
to
be
called
our-selves
,
and
will
abide
by
us
when
all
other
have
bid
adieu
to
us
.
These
do
as
much
excel
in
true
value
and
worth
all
those
things
which
the
world
calls
Riches
,
as
do
our
Immortal
Spirits
transcend
our
frail
and
corruptible
Carkasses
.
It
was
one
of
the
Maximes
of
the
Stoicks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
the
wise
(
whereby
they
meant
the
truly
virtuous
)
man
is
the
onely
Rich
man
.
And
Tully
hath
this
saying
upon
it
.
A
mans
Chest
cannot
properly
be
called
In
paradox
.
Rich
,
but
his
Mind
onely
:
And
though
thy
Coffer
be
full
,
so
long
as
I
see
thee
Empty
,
I
shall
not
think
thee
a
Rich
man
.
And
saith
Hierocles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
things
that
are
without
a
mans
soul
,
are
but
little
and
insignificant
trifles
.
And
the
Righteous
,
saith
Solomon
,
is
more
excellent
than
his
Neighbour
;
or
he
is
of
greater
worth
than
any
other
person
that
is
not
righteous
,
Prov.
12.
26.
Nothing
,
again
,
makes
men
so
honourable
as
doth
Vertue
and
True
Goodness
,
or
at
all
truly
so
.
Seeing
He
and
He
alone
that
is
indued
with
it
,
lives
up
to
his
highest
Principle
,
like
a
Creature
possessed
of
a
Mind
and
Reason
;
nay
this
man
is
moreover
(
as
was
said
)
like
to
God
himself
,
and
imitates
his
Glorious
perfections
.
And
therefore
well
might
Wisdom
say
as
she
doth
,
Prov.
8.
18.
Riches
and
Honour
are
with
me
.
To
overcome
our
unruly
lusts
,
and
keep
in
subjection
all
impetuous
desires
and
inordinate
Appetites
,
makes
us
more
deservedly
Glorious
than
was
Alexander
or
Iulius
Caesar
:
For
he
that
thus
doth
,
hath
subdued
those
that
mastered
those
mighty
Conquerours
.
And
such
a
one
hath
praise
of
God
,
of
the
holy
Angels
,
and
of
all
men
that
are
not
fools
,
and
whose
judgments
he
hath
cause
to
value
.
He
that
is
slow
to
anger
,
is
better
than
the
Mighty
;
and
he
that
ruleth
his
Spirit
,
than
he
that
taketh
a
City
,
Proverbs
16.
32.
And
no
Pleasures
are
comparable
to
those
that
immediately
result
from
vertue
&
holiness
:
for
that
man's
Conscience
is
a
very
Heaven
to
him
that
busieth
himself
in
the
exercise
thereof
.
While
we
do
thus
,
we
act
most
agreably
to
the
right
frame
and
constitution
of
our
Souls
,
and
consequently
most
naturally
;
and
all
the
actions
of
Nature
are
confessedly
very
sweet
and
pleasant
.
This
also
very
many
of
the
Heathens
had
a
great
sense
of
;
even
those
of
them
which
much
doubted
of
another
life
wherein
Vertue
is
rewarded
,
commended
very
highly
the
Practice
of
it
,
for
this
reason
,
that
it
is
sibi
praemium
a
reward
to
it self
.
Simplicius
in
his
Comment
upon
Epictetus
hath
this
observable
saying
,
that
,
The
observation
of
the
Rules
of
Vertue
in
that
Book
prescribed
will
make
men
so
happy
and
blessed
even
in
this
life
,
that
they
shall
not
need
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
to
be
promised
any
Reward
after
death
,
though
that
also
will
be
sure
to
follow
.
These
things
,
I
say
,
might
be
insisted
on
in
this
place
▪
but
they
are
such
large
and
spacious
fields
of
discourse
,
that
should
we
make
any
considerable
entrance
into
them
,
we
shall
find
it
no
easie
matter
to
get
out
of
them
.
I
therefore
proceed
.
CHAP.
XI
.
The
Third
Argument
,
viz.
That
whatsoever
other
Blessings
a
man
may
be
supposed
to
have
that
is
utterly
destitute
of
Holiness
,
they
cannot
stand
him
in
so
much
stead
,
as
only
to
make
him
not
miserable
.
And
all
Evil
and
Corrupt
affections
shewed
to
be
greatly
tormenting
in
their
own
nature
,
and
innumerable
sad
mischiefs
to
be
the
necessary
Consequents
of
yielding
obedience
to
them
.
THirdly
,
whatsoever
other
Blessings
a
man
may
be
supposed
to
have
,
that
is
utterly
destitute
of
this
of
Holiness
,
they
cannot
stand
him
in
so
much
stead
as
but
to
make
him
not
miserable
.
We
may
by
the
first
Particular
,
and
what
was
said
upon
it
,
be
sufficiently
convinced
of
the
truth
of
this
:
But
I
rather
add
,
That
sinful
Lusts
are
extremely
troublesome
,
disquieting
,
and
painful
.
The
Wicked
(
saith
the
Prophet
Isaiah
)
is
like
the
troubled
Sea
which
cannot
rest
,
whose
waters
cast
up
mire
and
dirt
.
The
Labyrinths
that
Sin
involves
men
in
,
are
innumerable
;
its
ways
are
so
full
of
intricate
turnings
and
windings
,
that
they
sadly
perplex
those
poor
Creatures
that
walk
in
them
,
and
it
is
impossible
but
that
they
should
do
so
.
The
greatest
outward
inconveniences
and
disastrous
misfortunes
are
very
frequently
(
as
might
be
largly
shewn
)
occasioned
by
them
,
but
vexations
of
mind
,
and
troublesome
thoughts
are
the
constant
and
never
failing
effects
of
them
.
Tully
in
the
forementioned
Book
,
saith
thus
to
the
vitious
man
,
Thy
lusts
torment
thee
,
all
sorts
of
cares
oppress
thee
,
and
both
day
and
night
torture
thee
.
And
Hierocles
saith
that
,
It
is
necessary
that
the
worst
life
should
be
most
miserable
,
and
the
best
most
pleasant
and
delightful
.
Covetousness
and
Ambition
put
mens
minds
upon
the
rack
to
contrive
ways
of
inriching
and
advancing
themselves
:
And
when
they
have
attained
to
so
large
a
proportion
of
earthly
profits
,
or
so
high
a
degree
of
honour
as
they
at
first
designed
,
they
are
so
far
from
being
at
ease
and
rest
(
as
they
vainly
promised
to
themselves
they
should
)
that
their
cravings
encrease
as
do
their
fortunes
,
and
in
the
middest
of
their
Abundance
they
continue
in
the
same
streights
that
at
first
afflicted
them
.
Nay
so
impetuous
is
the
fury
of
those
lusts
,
that
they
drive
them
into
still
greater
,
and
cause
in
their
Souls
that
are
possessed
by
them
a
more
pungent
and
a
quicker
sense
of
want
than
they
felt
when
their
condition
was
most
mean
,
and
their
estate
at
the
lowest
.
Nor
is
this
mischief
any
other
than
a
most
natural
and
unavoidable
consequent
of
forsaking
God
(
who
is
,
as
the
Scriptures
call
him
,
the
Rest
,
and
(
as
Plato
)
the
center
of
Souls
)
and
of
seeking
satisfaction
in
such
things
,
as
are
infinitely
too
little
for
their
vast
capacities
:
which
the
forementioned
are
,
and
all
worldly
enjoyments
.
What
a
multitude
of
Tormenting
cares
is
Independency
on
God
and
Distrust
of
his
Providence
perpetually
attended
with
?
How
impossible
is
it
to
give
a
comprehensive
and
just
Catalogue
of
the
many
mischiefs
and
miseries
that
are
the
necessary
products
and
genuine
off-spring
of
Intemperance
and
Lasciviousness
?
Solomon
enumerates
some
of
the
evils
that
are
the
fruits
of
the
former
of
these
,
Prov.
23.
29
but
to
give
a
perfect
account
of
them
would
be
an
endless
work
.
And
as
for
the
latter
,
besides
the
loathsome
and
painful
disease
that
is
ordinarily
the
consequent
of
satisfying
the
cravings
of
that
filthy
vice
,
the
unclean
person
is
continually
in
a
restless
Condition
,
and
as
it
were
,
in
a
constant
fit
of
a
burning
feaver
;
and
the
evil
accidents
that
are
occasioned
by
it
are
so
many
,
that
they
are
not
neither
to
be
reckoned
up
.
The
Epicuraeans
,
though
they
placed
mans
chief
happiness
in
corporeal
Pleasures
,
did
strictly
notwithstanding
forbid
Adultery
,
for
this
reason
because
(
as
they
said
)
in
stead
of
performing
its
promise
of
pleasure
,
it
robs
men
of
it
.
He
that
is
proud
and
highly
conceited
of
himself
,
is
disordered
and
discomposed
by
the
least
sleighting
word
,
or
neglect
of
Respect
,
and
(
I
had
almost
said
)
by
the
smallest
commendation
of
his
Neighbour
too
:
And
it
lyeth
in
the
power
of
any
sorry
Creature
,
when
he
list
,
to
afflict
him
.
The
Inward
sad
effects
of
Envy
and
Malice
are
sufficiently
observable
in
the
dismal
countenances
of
those
that
are
under
the
power
of
them
;
and
these
hateful
and
devilish
lusts
do
eat
into
and
prey
upon
the
very
hearts
of
those
in
whose
breasts
they
lodge
,
and
are
like
Fire
in
their
bosomes
uncessantly
torturing
them
:
Not
to
say
any
thing
of
the
many
Outward
and
●…st
direful
mischiefs
that
are
caused
by
a
〈◊〉
satisfaction
of
them
.
In
short
,
there
is
not
any
one
inordinate
affection
,
but
is
so
disturbing
and
disquieting
a
thing
in
its
own
nature
,
that
it
cannot
but
make
those
who
are
in
subjection
to
it
,
though
they
should
have
never
so
many
Cicero
lib
de
Officiis
primo
.
good
things
to
set
against
it
,
exceeding
miserable
in
this
,
as
well
as
in
the
other
world
.
So
that
had
our
Saviour
come
into
the
world
,
onely
upon
such
a
design
as
the
carnal
Jews
expected
their
Messia
would
,
viz.
that
of
making
us
partakers
of
a
meer
Temporal
happiness
,
he
must
in
order
to
the
succeeding
of
it
chiefly
have
concerned
himself
to
make
us
holy
.
If
it
were
possible
(
as
it
hath
been
shewn
it
is
not
)
that
a
wicked
man
should
have
God's
Pardon
,
this
would
not
make
him
cease
to
be
Miserable
;
all
it
could
signifie
would
be
no
more
than
an
Exemption
from
being
immediately
by
him
punish'd
;
But
though
the
Divine
Majesty
should
not
in
the
least
afflict
him
,
his
very
Lusts
would
be
of
themselves
no
light
punishment
,
but
such
as
under
which
he
could
never
enjoy
himself
in
this
life
,
but
wil
be
found
to
be
intolerable
in
the
life
to
come
:
Seeing
there
will
then
be
nothing
to
be
met
with
that
can
at
all
suite
with
his
sensual
inclinations
,
or
that
will
have
any
aptness
in
it
to
please
and
gratifie
them
:
whereas
now
all
places
abound
with
such
things
as
are
fit
for
that
purpose
;
as
are
able
,
I
say
,
to
gratifie
,
though
not
to
satisfie
such
appetites
.
So
that
this
man's
condition
in
the
future
state
must
needs
be
very
exactly
like
to
his
,
that
is
even
parcht
and
dried
up
with
excessive
thirst
,
but
can
by
no
means
obtain
wherewithal
to
quench
it
;
no
nor
yet
so
much
as
a
little
to
slake
it
,
and
mitigate
the
pain
of
it
;
as
he
in
this
state
very
frequently
makes
a
shift
to
do
.
Were
it
possible
that
Christ's
Righteousness
could
be
imputed
to
an
unrighteous
man
,
I
dare
boldly
affirm
that
it
would
signifie
as
little
to
his
happiness
,
while
he
continueth
so
as
would
a
gorgeous
and
splendid
garment
to
one
that
is
almost
starved
with
hunger
,
or
that
lieth
rackt
by
the
torturing
diseases
of
the
Stone
or
Cholick
.
And
could
we
suppose
such
a
man
to
be
never
so
much
an
object
of
the
Divine
Benevolence
,
nay
&
Complacency
too
(
as
there
is
nothing
than
this
latter
less
supposeable
)
this
could
not
make
him
,
he
continuing
wicked
,
so
much
as
not
miserable
:
He
being
rendered
by
his
wickedness
utterly
uncapable
of
such
effects
of
the
love
of
God
,
as
could
have
upon
him
so
good
an
influence
.
Nay
farther
,
were
our
Phansies
so
very
powerful
,
as
that
they
could
place
him
even
in
Heaven
it self
;
so
long
as
he
continueth
unturned
from
his
iniquities
,
we
could
not
imagine
him
happy
there
;
nay
he
would
carry
a
Hell
to
Heaven
with
him
and
keep
it
there
.
It
is
not
the
being
in
a
fine
place
,
that
can
make
any
one
cease
to
be
miserable
;
but
the
being
in
a
good
state
;
and
the
place
Heaven
without
the
Heavenly
state
,
will
signifie
nothing
.
An
unhealthful
and
diseased
body
will
have
never
the
more
ease
for
residing
in
a
Princes
Court
,
nor
will
a
sick
and
unfound
soul
have
an
end
put
to
its
unhappiness
,
though
it
should
live
for
ever
in
the
presence
of
God
himself
.
That
saying
to
this
purpose
doth
well
deserve
our
repeating
which
I
find
in
the
excellent
book
called
The
Causes
of
the
Decay
of
Christian
Piety
;
Alas
,
what
delight
would
it
be
to
the
Swine
to
be
wrapped
in
fine
linnen
,
and
laid
in
odours
:
his
senses
are
not
gratisied
by
any
such
delicacies
,
nor
would
he
feel
any
thing
besides
the
torment
,
of
being
withheld
from
the
mire
.
And
as
little
complacency
would
a
brutish
soul
find
in
those
purer
and
refined
pleasures
,
which
can
only
upbraid
,
not
satisfie
him
.
It
is
not
to
be
doubted
that
such
habits
of
soul
as
men
carry
hence
with
them
,
they
shall
keep
in
the
other
state
;
and
therefore
if
we
leave
this
earth
with
any
unmortified
and
reigning
lusts
,
they
will
not
only
make
us
uncapable
of
the
happiness
of
Heaven
,
but
also
of
any
happiness
.
For
there
will
be
(
as
was
but
now
intimated
)
no
satisfaction
or
so
much
as
gratification
of
carnal
and
brutish
,
and
much
Iess
of
devilish
appetites
in
the
coelestial
Mansions
:
and
therefore
they
cannot
be
otherwise
than
very
grieviously
painful
to
the
person
that
is
fraught
with
them
;
though
I
say
we
could
suppose
him
to
be
safely
possessed
of
those
glorious
habitations
.
To
summ
up
all
I
shall
say
on
this
argument
,
I
fear
not
to
assert
,
that
Omnipotency
it self
cannot
make
a
wicked
person
happy
,
no
not
so
much
as
negatively
so
(
except
he
should
be
annihilated
)
any
otherwise
than
by
first
giving
him
his
Grace
for
the
subduing
and
mortification
of
sin
in
him
:
And
that
to
deliver
one
from
all
misery
while
sin
is
vigorous
in
his
soul
,
and
bears
the
sway
there
,
is
not
an
object
of
any
power
,
and
implieth
in
it
a
palpable
and
apparent
contradiction
.
For
misery
is
no
less
of
the
essence
of
sin
and
wickedness
,
than
is
light
of
the
Sun
;
so
that
it
is
impossible
they
should
ever
be
separated
from
one
another
,
but
that
they
must
like
the
Twins
of
Hippocrates
,
live
and
die
together
.
CHAP.
XII
.
The
Fourth
Argument
,
viz.
That
Holiness
being
perfected
is
Blessedness
it self
;
and
the
Glory
of
Heaven
consists
chiefly
in
it
.
This
no
new
notion
;
some
observations
by
the
way
from
it
.
BUt
in
the
last
place
,
well
may
we
call
Holiness
the
greatest
of
Blessings
,
for
when
it
is
perfected
,
it
is
Blessedness
it self
,
and
the
Glory
of
Heaven
is
not
only
entailed
upon
it
,
but
doth
chiefly
consist
in
it
.
Beloved
(
saith
S.
Iohn
)
Now
are
we
the
Sons
of
God
;
but
it
doth
not
appear
what
we
shall
be
;
but
this
we
know
that
when
he
appeareth
,
we
shall
be
like
him
&c.
As
if
he
should
say
,
I
cannot
tell
you
particularly
and
distinctly
what
the
bl●…ness
of
the
other
life
will
be
but
thi●…●…
am
sure
of
,
that
like●…
to
God
is
the
〈◊〉
notion
of
it
;
and
that
it
consists
,
for
the
substance
thereof
,
in
a
perfect
resemblance
of
the
Divine
Nature
.
The
happiness
of
Heaven
doth
not
lie
in
a
mere
fixing
of
our
eyes
upon
the
Divine
perfections
,
and
in
admiring
of
them
,
but
mainly
in
so
beholding
and
contemplating
them
,
as
thereby
to
be
changed
into
the
express
and
lively
image
of
them
:
And
in
having
so
affecting
a
sense
of
Gods
infinite
justice
and
goodness
,
purity
and
holiness
,
,
as
will
make
the
deepest
impressions
of
those
most
amiable
qualities
in
our
own
souls
.
The
Glory
that
Heaven
conferreth
upon
its
inhabitants
,
consists
nothing
so
much
in
an
external
view
of
God
and
Christ
,
as
in
a
real
and
plentiful
participation
of
their
glorious
excellencies
,
whereby
are
chiefly
to
be
understood
those
,
that
are
implyed
in
that
general
word
Holiness
:
For
as
for
their
other
attributes
such
as
Knowledge
,
Power
,
&c.
the
devils
themselves
who
are
most
of
all
creatures
unlike
them
,
have
a
large
measure
of
them
.
This
Blessedness
principally
implyeth
a
rapturous
love
of
God
,
a
feeling
as
well
as
understanding
the
goodness
that
is
in
him
;
an
inseparable
conjunction
of
all
the
faculties
of
our
souls
with
him
,
and
a
perfect
assimilation
of
our
natures
to
him
.
The
felicity
of
Heaven
is
an
operative
thing
,
full
of
life
and
energy
,
which
advanceth
all
the
power
of
mens
souls
into
a
sympathy
with
the
Divine
Nature
,
and
an
absolute
compliance
with
the
will
of
God
,
and
so
makes
him
to
become
all
in
all
to
them
.
So
that
the
happiness
of
Heaven
,
and
perfect
holiness
,
are
by
no
means
to
be
accounted
things
of
a
different
nature
,
but
two
several
conceptions
of
one
and
the
same
thing
,
or
rather
two
expressions
of
one
and
the
same
conception
.
All
that
happiness
(
as
said
the
Learned
and
Pious
Mr.
Iohn
Smith
)
which
good
men
shall
be
made
partakers
of
,
as
it
cannot
be
born
up
upon
any
other
foundation
than
true
goodness
,
and
a
God-like
nature
within
us
,
so
neither
is
it
distinct
from
it
.
Neither
are
we
to
look
upon
this
as
any
upstart
or
late
notion
,
for
our
antient
Divines
have
long
since
taught
it
in
this
saying
that
was
frequently
used
by
them
,
viz.
Grace
is
Glory
begun
,
and
Glory
is
Grace
perfected
.
And
I
cannot
but
by
the
way
observe
that
those
which
have
considered
this
,
will
need
no
other
argument
to
satisfie
and
convince
them
,
That
that
talk
of
some
[
That
it
is
mere
servile
obedience
,
and
below
the
ingenuity
and
Generosity
of
a
Christian
Spirit
,
to
serve
God
for
Heaven
,
as
well
as
for
the
good
things
of
this
life
only
]
is
very
grossely
ignorant
,
very
childish
prattle
:
For
,
to
serve
God
in
hopes
of
Heaven
according
to
its
true
notion
,
is
to
serve
him
for
himself
,
and
to
express
the
sincerest
,
and
also
the
most
ardent
affection
to
him
,
as
well
as
concernment
for
our
own
souls
.
And
therefore
it
could
do
no
other
than
infinitely
become
the
Son
of
God
himself
to
endure
the
Cross
,
and
despise
the
shame
,
for
the
joy
that
was
set
before
him
,
taking
that
joy
in
no
other
sence
than
hath
been
generally
understood
,
viz.
for
the
happiness
of
Heaven
consisting
in
a
full
enjoyment
and
undisturbed
possession
of
the
Blessed
Deity
:
nor
is
there
any
reason
why
we
should
enquire
after
any
other
signification
of
that
word
which
may
exclude
this
.
And
on
the
other
hand
,
to
be
diligent
in
the
service
of
God
for
fear
of
hell
,
understanding
it
as
a
state
perfectly
opposite
to
that
which
we
have
been
describing
,
is
in
a
like
manner
from
a
principle
of
love
to
God
and
true
goodness
,
as
well
as
self-love
,
and
is
no
more
unworthy
of
a
Son
of
God
,
than
of
a
mere
servant
.
And
thus
,
the
truth
of
this
proposition
,
That
to
make
men
Holy
,
is
to
confer
upon
them
the
greatest
of
blessings
,
by
the
little
that
hath
been
said
is
made
plainly
apparent
.
CHAP.
XIII
.
The
Second
Account
of
our
Saviour's
preferring
the
business
of
making
men
holy
,
before
any
other
,
viz.
That
this
is
to
do
the
best
service
to
God
.
An
objection
answered
against
the
Author's
Discourse
of
the
Design
of
Christianity
.
IT
remains
secondly
to
be
shewn
,
That
to
promote
the
business
of
Holiness
in
the
world
,
is
to
do
God
Almighty
the
best
service
:
And
this
will
be
dispatcht
in
a
very
few
words
.
For
is
it
not
without
dispute
,
better
service
to
a
Prince
to
reduce
Rebels
to
their
Allegiance
,
than
to
procure
a
pardon
under
his
Seal
for
them
?
This
is
so
evidently
true
,
that
to
do
this
latter
,
except
it
be
in
order
to
the
former
business
,
is
not
at
all
to
serve
him
,
nay
it
is
to
do
him
the
greatest
of
disservices
.
I
need
not
apply
this
to
our
present
purpose
.
And
therefore
to
be
sure
the
work
of
making
men
holy
and
bringing
over
sinners
to
the
obedience
of
his
Father
,
must
needs
have
been
much
more
in
the
eye
of
our
Blessed
Saviour
,
than
that
of
delivering
them
from
their
deserved
punishments
,
simply
and
in
it
self
considered
:
For
his
love
to
him
will
be
(
I
hope
)
universally
acknowledged
to
be
incomparably
greater
than
it
is
to
us
,
as
very
great
as
'
t
is
.
None
can
question
,
but
that
by
our
Apostacy
from
God
,
we
have
most
highly
dishonoured
him
,
we
have
robbed
him
of
a
Right
that
he
can
never
be
willing
to
let
go
,
viz.
The
obedience
that
is
indispensably
due
to
him
as
he
is
our
Creator
,
continual
Preserver
,
our
infinitely
bountiful
Benefactor
and
absolute
Soveraign
.
And
therefore
it
is
as
little
to
be
doubted
,
that
Christ
would
in
the
first
place
concern
himself
for
the
Recovery
of
that
Right
.
And
but
that
both
works
are
carried
on
together
,
and
inseparably
involved
in
each
other
;
he
must
necessarily
be
very
greatly
and
far
more
solicitous
about
the
effecting
of
this
Design
,
than
of
that
of
delivering
wicked
Rebels
from
the
mischiefs
and
miseries
they
have
made
themselves
lyable
to
,
by
their
disobedience
.
So
that
laying
all
these
considerations
together
,
what
in
the
world
can
be
more
indisputable
,
than
that
our
Savious
chief
and
ultimate
design
in
coming
from
Heaven
to
us
,
and
performing
and
suffering
all
he
did
for
us
,
was
to
turn
us
from
our
iniquities
,
to
reduce
us
to
intire
and
universal
obedience
,
and
to
make
us
partakers
of
inward
,
real
righteousness
and
true
holiness
?
And
we
cannot
from
this
last
discourse
but
clearly
understand
,
that
it
is
most
infinitely
reasonable
,
and
absolutely
necessary
that
it
should
be
so
.
But
now
if
after
all
this
it
be
objected
,
that
I
have
defended
a
notion
concerning
the
Design
of
Christianity
,
different
from
that
which
hath
hitherto
been
constantly
received
by
all
Christians
,
viz.
That
it
is
to
display
and
magnifie
the
exceeding
riches
of
God's
Grace
to
fallen
mankind
in
his
Son
Jesus
:
I
answer
that
he
will
be
guilty
of
very
great
injustice
towards
me
,
that
shall
censure
me
as
labouring
in
this
discourse
to
propagate
any
new
notion
:
For
I
have
therein
endeavoured
nothing
else
but
a
true
explication
of
the
old
one
,
it
having
been
grossly
misunderstood
,
and
is
still
by
very
many
to
their
no
small
prejudice
.
Those
therefore
that
say
,
that
the
Christian
Religion
designeth
to
set
forth
and
glorifie
the
infinite
Grace
of
God
in
Jesus
Christ
to
wretched
sinners
,
and
withall
understand
what
they
say
;
as
they
speak
most
truly
,
so
do
they
assert
the
very
same
thing
that
I
have
done
.
For
(
as
hath
been
shewn
)
not
only
the
Grace
of
God
is
abundantly
displaied
and
made
manifest
in
the
Gospel
to
sinners
for
this
end
,
that
they
●…ay
thereby
be
effectually
moved
and
perswaded
to
forsake
their
sins
:
but
also
the
principal
Grace
that
is
there
exhibited
,
doth
consist
in
delivering
us
from
the
power
of
them
.
Whosoever
will
acknowledge
sin
to
be
(
as
we
have
proved
it
is
)
in
its
own
nature
the
greatest
of
all
evils
,
and
holiness
the
chiefest
of
all
blessings
,
will
not
find
it
easie
to
deny
this
.
And
besides
(
as
we
have
likewise
shewn
)
men
are
not
capable
of
God's
pardoning
Grace
,
till
they
have
truly
repented
them
of
all
their
sins
,
that
is
,
have
in
will
and
affection
sincerely
left
them
:
And
also
that
if
they
were
caPable
of
it
,
so
long
as
they
continue
vile
slaves
to
their
lusts
,
that
Grace
by
being
bestowed
upon
them
cannot
make
them
happy
,
nor
yet
cause
them
to
cease
from
being
very
miserable
,
in
regard
of
their
disquieting
and
tormenting
nature
,
in
which
is
laid
the
foundation
of
Hell
it self
.
The
free
Grace
of
God
is
infinitely
more
magnified
,
in
renewing
our
Natures
,
than
it
could
be
in
the
bare
justification
of
our
persons
:
And
to
justifie
a
wicked
man
while
he
continueth
so
,
(
if
it
were
possible
for
God
to
do
it
)
would
far
more
disparage
his
Iustice
and
Holiness
,
than
advance
his
Grace
and
Kindness
:
Especially
since
his
forgiving
sin
would
signifie
so
little
,
if
it
be
not
accompanied
with
the
destruction
of
it
.
In
short
,
then
doth
God
most
signally
glorifie
himself
in
the
world
,
when
he
most
of
all
communicates
himself
,
that
is
,
his
Glorious
perfections
,
to
the
souls
of
men
:
And
then
do
they
most
Glorifie
God
,
when
they
most
partake
of
them
,
and
are
rendered
most
like
unto
him
.
But
because
nothing
is
,
I
perceive
,
more
generally
mistaken
,
than
the
notion
of
Gods
Glorifying
himself
,
I
will
adde
something
more
for
the
better
understanding
of
select
discourses
pag.
409.
this
,
and
I
am
conscious
to
my self
that
I
cannot
do
it
so
well
,
as
in
the
words
of
the
Excellent
man
we
a
while
since
quoted
,
Mr.
Iohn
Smith
sometimes
Fellow
of
Queens
College
in
Cambridge
;
When
God
seeks
his
own
Glory
,
he
doth
not
so
much
endeavour
any
thing
without
himself
:
He
did
not
bring
this
stately
Fabrick
of
the
universe
into
being
,
that
he
might
for
such
a
monument
of
his
mighty
Power
,
and
Beneficence
gain
some
Panegyricks
or
Applause
from
a
little
of
that
fading
breath
which
he
had
made
.
Neither
was
that
Gracious
Contrivance
of
restoring
lapsed
men
to
himself
a
plot
to
get
himself
some
External
Hallelujahs
,
as
if
he
had
so
ardently
thirsted
after
the
Lauds
of
Glorified
Spirits
,
or
desired
a
Quire
of
Souls
to
sing
forth
his
Praises
:
Neither
was
it
to
let
the
world
see
how
magnificent
he
was
.
No
,
it
is
his
own
internal
Glory
that
he
most
loves
,
and
the
Communication
thereof
which
he
seeks
:
As
Plato
sometimes
speaks
of
the
Divine
Love
,
it
ariseth
not
out
of
Indigency
,
as
created
love
doth
,
but
out
of
Fulness
and
Redundancy
:
It
is
an
overflowing
fountain
,
and
that
love
which
descends
upon
created
beings
is
a
free
efflux
from
the
Almighty
source
of
love
:
And
it
is
well-pleasing
to
him
that
those
creatures
which
he
hath
made
,
should
partake
of
it
.
Though
God
cannot
seek
his
own
Glory
so
,
as
if
he
might
acquire
any
addition
to
himself
,
yet
he
may
seek
it
so
,
as
to
communicate
it
out
of
himself
.
It
was
a
good
Maxime
of
Plato
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
There
is
no
envy
in
God
,
which
is
better
stated
by
St.
James
,
God
giveth
to
all
men
liberally
,
and
upbraideth
not
.
And
by
that
Glory
of
his
which
he
loves
to
impart
to
his
creatures
,
I
understand
those
stamps
and
impressions
of
Wisdome
,
Justice
,
Patience
,
Mercy
,
Love
,
Peace
,
Joy
and
other
Divine
Gifts
which
he
bestoweth
freely
upon
the
minds
of
men
.
And
thus
God
triumphs
in
his
own
Glory
,
and
takes
pleasure
in
the
Communi●…ion
of
it
.
I
proceed
now
to
consider
what
Useful
inferences
may
be
gathered
from
our
past
discourse
.
SECT
III.
An
Improvement
of
the
whole
Discourse
in
diverse
Inferences
.
CHAP.
XIV
.
The
First
Inference
.
That
it
appears
from
the
past
Discourse
that
our
Saviour
hath
taken
the
most
effectual
Course
for
the
purpose
of
subduing
Sin
in
us
,
and
making
us
partakers
of
his
Holiness
.
Where
it
is
particularly
shewed
that
the
Gospel
gives
advantages
infinitely
above
any
those
the
Heathens
had
,
who
were
privileged
with
extraordinary
helps
for
the
Improvement
of
themselves
.
And
1.
That
the
good
Principles
that
were
by
natural
Light
dictated
to
them
,
and
which
reason
rightly
improved
perswaded
them
to
entertain
as
undoubtedly
true
,
or
might
have
done
,
are
farther
confirmed
by
Divine
Revelation
in
the
Gospel
.
2.
That
those
principles
which
the
Heathens
by
the
highest
improvement
of
their
Reason
could
at
best
conclude
but
very
probable
,
the
Gospel
gives
us
an
undoubted
assurance
of
.
This
shewed
in
four
instances
.
3.
Four
Doctrines
shewed
to
be
delivered
in
the
Gospel
,
which
no
man
without
the
assistance
of
Divine
Revelation
could
ever
once
have
thought
of
,
that
contain
wonderful
inducements
,
and
helps
to
Holiness
.
The
First
of
which
hath
Five
more
implyed
in
it
.
First
,
it
appears
from
what
hath
been
said
to
demonstrate
That
our
Saviour's
Grand
Design
upon
us
in
coming
into
the
world
was
to
subdue
sin
in
us
,
and
restore
the
image
of
God
,
that
consisteth
in
righteousness
and
true
holiness
,
to
us
;
That
he
hath
taken
the
most
effectual
course
imaginable
for
that
purpose
;
and
that
his
Gospel
is
the
most
powerful
Engine
for
the
battering
down
of
all
the
strong
holds
that
sin
hath
raised
to
it self
in
the
souls
of
men
,
and
the
advancement
of
us
to
the
highest
pitch
of
Sanctity
that
is
to
be
arrived
at
by
Humane
nature
.
This
(
as
hath
been
shewn
)
was
the
business
that
the
Philosophy
of
the
Heathens
designed
to
effect
;
but
alas
what
a
weak
and
inefficacious
thing
was
it
,
in
comparison
of
Christ's
Gospel
:
wherein
we
have
such
excellent
and
soul-enobling
Precepts
most
perspicuously
delivered
;
and
moreover
such
mighty
helps
afforded
to
enable
us
,
and
such
infinitely
pressing
motives
and
arguments
to
excite
us
to
the
practice
of
them
.
And
it
will
not
be
amiss
if
we
particularly
shew
,
what
exceeding
great
advantages
Christians
have
for
the
attaining
of
true
Vertue
,
and
the
sublimest
degrees
of
it
too
in
this
state
attainable
,
above
any
that
were
ever
vouchsafed
to
the
world
by
the
Divine
Providence
,
before
our
Saviour's
descent
into
it
.
And
(
not
to
make
a
formal
comparison
between
the
Christian
and
best
Pagan-Philosophy
,
this
not
deserving
upon
innumerable
accounts
to
be
so
much
as
named
with
that
,
&
much
less
to
dishonour
the
Religion
of
our
Saviour
so
far
as
at
all
to
compare
it
with
any
of
those
which
were
professed
by
Heathenish
nations
,
or
that
of
the
impostor
Mahomet
,
which
as
well
as
those
,
in
not
a
few
particulars
tends
greatly
even
to
corrupt
and
deprave
mens
natures
)
we
will
discourse
according
to
our
accustomed
brevity
▪
First
,
what
advantages
the
Gospel
gives
us
above
those
which
such
Heathens
,
as
were
privileged
with
extraordinary
helps
for
the
improvement
of
their
understandings
,
had
;
and
Secondly
,
above
those
which
God's
most
peculiar
people
,
the
children
of
Israel
,
were
favoured
with
.
First
,
as
for
those
the
Gospel
containeth
above
such
as
the
best
and
most
refined
Heathens
enjoyed
,
it
will
be
worth
our
while
to
consider
First
,
That
the
good
principles
that
were
by
natural
light
dictated
to
them
,
and
which
reason
rightly
improved
did
perswade
them
to
entertain
as
undoubtedly
true
,
or
might
have
done
,
are
farther
confirmed
by
Divine
Revelation
in
the
Gospel
to
us
.
As
,
That
there
is
but
one
God
,
That
he
is
an
absolutely-perfect
Being
,
infinitely
Powerful
,
Wise
,
Iust
,
Merciful
,
&c.
That
we
owe
our
lives
and
all
the
comforts
of
them
to
him
,
That
he
is
our
Sovereign
Lord
,
to
whom
absolute
subjection
is
indispensably
due
,
That
he
is
to
be
loved
above
all
things
;
and
the
main
and
most
important
particular
duties
which
it
becomes
us
to
perform
to
him
,
our
neighbour
and
selves
.
We
Christians
have
these
things
as
plainly
declared
from
Heaven
to
us
,
and
as
often
repeated
and
inculcated
,
as
if
there
were
no
other
way
to
come
to
the
Knowledge
of
them
but
that
of
Revelation
.
So
that
(
as
hath
been
shewn
in
the
Free
Discourse
,
pag.
88.
)
what
the
Heathens
took
pains
for
,
and
by
the
exercise
of
their
Reason
learnt
,
we
have
set
before
our
eyes
,
and
need
but
read
it
in
order
to
our
knowledge
of
it
.
It
is
true
,
for
our
satisfaction
whether
the
Holy
Scriptures
are
Divinely
inspired
,
and
have
God
for
their
Author
,
it
is
necessary
that
we
employ
our
Reason
,
except
we
can
be
contented
to
be
of
so
very
hasty
and
easie
a
belief
as
to
give
credit
to
things
,
and
those
of
greatest
concernment
too
,
we
know
not
why
;
or
to
pin
our
faith
on
our
Fore-fathers
sleeves
;
and
so
to
have
no
better
bottome
for
our
belief
of
the
Bible
,
than
the
Turks
have
for
theirs
of
the
Alcoran
.
But
although
it
is
necessary
that
we
should
exercise
here
our
Discursive
Faculty
,
if
we
will
believe
as
becomes
Creatures
indued
with
Reason
,
yet
this
is
no
tedious
task
,
nor
such
as
we
need
much
belabour
our
brains
about
.
An
unprejudiced
person
will
soon
be
abundantly
satisfied
concerning
the
Scripture's
Divine
Authority
,
when
he
doth
but
consider
how
it
is
confirmed
,
and
how
worthy
the
Doctrine
contained
in
it
is
of
him
whose
name
it
bears
.
Now
,
I
say
,
this
little
pains
being
taken
for
the
establishment
of
our
Faith
in
the
Holy
Scripture
,
we
cannot
but
be
at
the
first
sight
assured
of
the
truth
of
the
contents
of
it
.
For
no
man
in
his
wits
can
in
the
least
question
the
Veracity
of
him
,
whom
even
natural
light
assures
us
can
be
no
other
than
Truth
it self
.
Secondly
,
Those
good
Principles
that
the
Heathens
by
the
greatest
improvement
of
their
Reason
could
at
best
conclude
but
very
probable
,
are
made
undoubtedly
Certain
to
us
Christians
by
Revelation
;
As
,
First
,
That
of
the
Immortality
of
our
Souls
.
The
vulgar
sort
of
Heathens
who
were
apt
to
believe
any
thing
that
was
by
Tradition
handed
down
to
them
,
(
't
is
confessed
)
did
not
seem
to
doubt
of
the
truth
of
this
Doctrine
,
but
to
take
it
for
granted
;
which
(
no
question
)
is
also
to
be
imputed
to
the
special
Providence
of
God
,
and
not
merely
to
their
Credulity
.
But
the
more
learned
and
sagacious
,
that
would
not
easily
be
imposed
on
,
nor
believe
any
farther
than
they
saw
cause
,
though
by
Arguments
drawn
from
the
notions
they
had
truly
conceived
of
the
Nature
of
Humane
Souls
they
have
diverse
of
them
undertaken
to
prove
them
Immortal
;
yet
could
their
Arguments
raise
the
best
of
them
no
higher
than
a
great
opinion
of
their
Immortality
▪
Cato
read
Plato
of
the
Immortality
of
the
Soul
,
as
he
lay
bleeding
to
death
,
with
great
delight
;
but
that
argues
not
that
he
had
any
more
than
great
hopes
of
the
truth
of
it
.
Socrates
did
so
believe
it
,
that
he
parted
with
this
life
in
expectation
of
another
;
but
yet
he
plainly
and
ingenuously
confessed
to
his
friends
,
that
it
was
not
certain
.
Cicero
,
that
sometimes
expresseth
great
confidence
concerning
the
truth
of
it
,
doth
for
the
most
part
speak
so
of
it
,
that
any
one
may
see
that
he
thought
the
Doctrine
no
better
than
probable
.
He
discourseth
of
it
in
his
book
de
Senectute
as
that
which
he
rather
could
not
endure
to
think
might
be
false
,
than
as
that
which
he
had
no
doubt
of
the
truth
of
.
And
after
he
had
there
instanced
in
several
Arguments
which
he
thought
had
weight
in
them
for
the
proof
thereof
,
and
expressed
a
longing
to
see
his
Ancestors
,
and
the
brave
men
he
had
once
known
,
and
which
he
had
heard
of
,
read
and
written
of
,
he
thus
concludes
that
whole
Discourse
,
If
I
erre
in
believing
the
Souls
immortality
,
I
erre
willingly
;
neither
so
long
as
I
live
will
I
suffer
this
errour
which
so
much
delights
me
,
to
be
wrested
from
me
.
But
if
when
I
am
dead
,
I
shall
be
void
of
all
sense
,
as
certain
little
Philosophers
think
,
I
do
not
fear
to
have
this
errour
of
mine
laught
at
by
dead
Philosophers
.
But
now
the
Gospel
hath
given
us
the
highest
assurance
possible
of
the
truth
of
this
Doctrine
;
Life
and
immortality
are
said
to
be
brought
to
light
by
it
:
He
who
declared
himself
to
be
the
Son
of
God
with
power
,
gave
men
a
sensible
demonstration
of
it
in
his
own
person
,
by
his
Resurrection
from
the
Dead
,
and
Ascention
into
Heaven
:
And
both
by
himself
,
and
his
Apostles
(
who
were
also
indued
with
a
power
of
working
the
greatest
of
Miracles
for
the
confirmation
of
the
truth
of
what
they
said
)
did
very
frequently
,
and
most
plainly
preach
it
.
Secondly
,
The
Doctrine
of
Rewards
and
Punishments
in
the
life
to
come
(
which
is
for
substance
the
same
with
the
former
)
according
to
our
behaviour
in
this
life
,
the
learned
Heathens
did
generally
declare
their
belief
of
;
which
they
grounded
upon
the
Justice
,
Holiness
and
Goodness
of
the
Divine
Nature
.
They
considered
that
Good
men
were
often
exercised
with
great
calamities
,
and
that
bad
men
very
frequently
were
greatly
prosperous
,
and
abounded
with
all
earthly
felicities
:
And
therefore
thought
it
very
reasonable
to
believe
that
God
would
in
another
life
shew
his
hatred
of
Sin
,
and
love
of
Goodness
,
by
making
a
plain
discrimination
between
the
conditions
of
vertuous
and
wicked
persons
,
by
punishing
these
,
and
rewarding
those
without
exception
.
But
this
,
though
it
was
,
in
their
opinion
,
a
very
probable
argument
,
yet
they
looked
not
on
it
as
that
which
amounted
to
a
Demonstration
.
For
they
could
not
but
be
aware
,
That
that
Doctrine
which
was
so
generally
received
by
them
,
viz.
That
Vertue
is
in
all
conditions
a
Reward
,
and
Vice
a
Punishment
to
it self
,
did
very
much
blunt
the
edge
of
it
:
And
that
other
very
harsh
one
,
That
all
things
besides
Vertue
and
Vice
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
neither
good
nor
evil
,
did
render
it
(
as
the
perfect
Stoicks
did
seem
too
well
to
understand
)
too
too
insignificant
.
But
I
must
confess
that
Hierocles
,
who
(
as
hath
been
said
)
did
not
admit
that
notion
,
but
in
a
very
qualified
sence
,
saith
of
those
that
think
their
Souls
mortal
(
and
consequently
that
vertue
will
hereafter
have
no
reward
)
that
when
they
dispute
in
the
behalf
of
vertue
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
rather
talk
wittily
,
than
truly
and
in
good
earnest
.
The
excellent
Socrutes
himself
,
when
he
was
going
to
drink
off
the
fatal
drug
,
thus
said
to
those
that
were
then
present
with
him
,
I
am
now
going
to
end
my
days
,
whereas
your
lives
will
be
prolonged
;
but
whether
you
or
I
upon
this
account
are
the
more
happy
,
is
known
to
none
but
God
only
:
intimating
that
he
did
not
look
upon
it
as
absolutely
certain
that
he
should
have
any
Reward
in
another
world
,
for
doing
so
heroically
vertuous
an
act
,
as
chusing
Martyrdom
for
the
Doctrine
of
the
Unity
of
the
Godhead
.
But
now
,
what
is
more
frequently
or
clearly
declared
in
the
Gospel
,
than
that
there
will
be
Rewards
and
Punishments
in
the
world
to
come
sutable
to
mens
actions
in
this
world
?
than
,
that
Christ
will
come
a
second
time
to
judge
the
world
in
righteousness
,
and
that
all
must
appear
before
his
Iudgment-seat
,
to
receive
according
to
what
they
have
done
,
whether
it
be
good
,
or
whether
it
be
evil
,
2
Cor.
5.
10.
Thirdly
,
That
mens
sins
shall
be
forgiven
upon
true
Repentance
,
from
the
consideration
of
the
Goodness
and
Mercy
of
God
,
the
Heathens
were
likewise
perswaded
,
or
rather
hoped
:
But
we
Christians
have
the
strongest
assurance
imaginable
given
us
of
it
,
by
the
most
solemn
and
often
reiterated
promises
of
God
himself
;
and
not
onely
that
some
or
most
,
but
also
that
all
without
exception
,
and
the
most
heinous
impieties
upon
condition
of
their
being
sincerely
forsaken
,
shall
in
and
through
Christ
be
freely
forgiven
to
those
that
have
been
guilty
of
them
.
Fourthly
,
The
Doctrine
of
God's
readiness
to
assist
men
by
his
special
grace
in
their
endeavours
after
Vertue
,
could
be
no
more
,
at
the
best
,
than
probable
in
the
judgement
of
the
Heathens
:
but
we
have
in
the
Gospel
the
most
express
promises
thereof
made
to
us
,
for
our
infinitely
great
encouragement
.
Tully
in
his
Book
de
Naturâ
Deorum
saith
,
that
their
City
Rome
,
and
Greece
had
brought
forth
many
singular
men
,
of
which
it
is
to
be
believed
none
arrived
to
such
a
height
nisi
Deo
juvante
,
but
by
the
help
of
God
.
And
after
he
tells
us
,
that
Nemo
vir
magnus
sine
aliquo
afflatu
Divino
unquam
fuit
,
No
excellent
man
was
ever
made
so
but
by
some
Divine
afflation
.
And
Pythagoras
in
his
golden
verses
exhorts
men
to
pray
unto
God
for
assistance
in
doing
what
becomes
them
.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
Hierocles
(
with
whom
I
confess
my self
so
enamoured
,
that
I
can
scarcely
ever
forbear
to
present
my
Reader
with
his
excellent
sayings
,
when
there
is
occasion
)
He
,
I
say
,
upon
this
clause
of
Pythagoras
,
hath
a
discourse
,
concerning
the
necessity
,
of
our
endeavours
after
Vertue
on
the
one
hand
,
and
of
the
divine
blessing
to
make
them
successful
on
the
other
,
which
I
have
often
admired
.
And
even
Seneca
himself
,
very
unlike
a
Stoick
,
saith
,
Bonus
vir
sine
Deo
nemo
est
,
&c.
No
man
can
be
made
good
without
God
,
for
can
any
one
raise
up
himself
without
his
help
?
But
none
of
these
could
have
the
least
assurance
,
that
God
would
not
deny
his
special
assistance
to
any
that
seriously
seek
after
it
,
especially
since
men
have
brought
themselves
into
a
state
of
imbecillity
and
great
impotence
through
their
own
default
.
But
this
,
I
say
,
the
Gospel
gives
all
men
very
serious
offers
of
,
and
assures
them
if
they
be
not
wanting
to
themselves
,
they
shall
obtain
.
Hence
our
Saviour
saith
,
Ask
,
and
it
shall
be
given
unto
you
:
seek
and
you
shall
find
:
knock
,
and
it
shall
be
opened
unto
you
.
For
every
one
that
asketh
,
receiveth
;
and
he
that
seeketh
,
findeth
;
and
to
him
that
knocketh
,
it
shall
be
opened
.
If
a
son
shall
ask
bread
of
any
that
is
a
father
,
will
he
give
him
a
stone
?
or
if
he
ask
a
fish
,
will
he
for
a
fish
give
him
a
Serpent
?
or
if
he
ask
an
egge
,
will
he
offer
him
a
Scorpion
?
If
ye
then
being
evil
,
know
how
to
give
good
gifts
unto
your
children
;
how
much
more
shall
your
heavenly
Father
give
the
holy
Spirit
unto
them
that
ask
him
,
Luke
11.
9
,
&c.
And
the
same
thing
is
told
us
by
S.
Iames
in
these
words
chap.
1.
5.
If
any
of
you
lack
wisdom
,
let
him
ask
it
of
God
,
that
giveth
to
all
men
liberally
,
and
upbraideth
not
,
and
it
shall
be
given
him
.
Antoninus
the
Philosopher
puts
men
upon
praying
for
a
good
mind
above
all
things
,
but
all
the
encouragement
he
could
give
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
see
what
will
come
of
it
.
Thirdly
,
We
have
other
Doctrines
made
known
to
us
by
the
Gospel
,
which
no
man
could
ever
without
Divine
Revelation
in
the
least
have
dream'd
of
.
As
,
First
,
That
God
hath
made
miserable
sinners
the
objects
of
such
transcendent
kindness
,
as
to
give
them
his
onely-begotten
Son
.
And
there
are
these
five
Doctrines
implied
in
this
,
which
are
each
of
them
very
strong
motives
and
incentives
to
Holiness
,
viz.
-
1.
That
God
Almighty
hath
made
such
account
of
us
,
and
so
concerned
himself
for
our
recovery
out
of
that
most
wretched
condition
we
had
by
sinning
against
him
plunged
our selves
into
,
as
to
send
his
own
Son
from
Heaven
to
us
to
shew
us
on
what
terms
we
may
be
recovered
,
and
also
in
his
name
even
to
pray
and
beseech
us
to
comply
with
them
.
That
he
Brightness
of
his
Glory
,
and
the
express
image
of
his
Person
,
by
whom
also
he
made
the
world
,
upon
this
errand
,
is
such
a
-
2.
That
this
Son
of
God
conversed
upon
equal
terms
with
men
,
and
was
incarnate
for
their
sakes
.
Great
is
the
Mystery
of
Godliness
,
God
manifested
in
the
Flesh.
That
he
should
become
the
Son
of
Man
,
submit
to
be
born
of
a
Woman
,
is
a
Demonstration
that
God
is
so
far
from
having
cast
off
Humane
Nature
,
that
(
as
much
as
it
is
depraved
)
he
beareth
a
very
wonderful
good-will
still
to
it
,
and
hath
a
real
desire
to
readvance
and
dignifie
it
:
even
this
simply
considered
and
without
joyning
with
it
the
consideration
of
the
Design
of
it
,
might
make
us
conclude
this
;
seeing
that
Christ's
taking
our
nature
is
the
bringing
of
it
so
near
to
the
Divine
,
as
to
lodge
it
therewith
in
one
and
the
self-same
Person
.
And
therefore
,
besides
the
motive
to
holiness
drawn
from
God's
infinite
love
therein
expressed
,
this
Doctrine
containeth
another
very
powerful
one
,
viz.
That
it
must
needs
be
a
most
notoriously
vile
thing
to
dishonour
our
nature
by
sin
and
wickedness
,
and
far
more
so
than
it
was
before
the
Incarnation
of
Jesus
Christ
;
in
that
it
may
now
by
the
means
thereof
be
properly
said
,
that
it
is
in
his
person
advanced
above
even
the
Nature
of
Angels
;
for
him
who
is
invested
with
it
do
they
themselves
worship
.
And
how
can
any
Christian
while
he
considereth
this
,
be
able
to
forbear
thus
to
reason
with
himself
?
Shall
I
by
harbouring
filthy
lusts
debase
that
nature
in
my
own
person
,
which
God
hath
to
such
an
infinite
height
exalted
in
his
Son's
?
God
forbid
.
What
an
additional
motive
is
this
,
to
do
as
Pythagoras
advised
his
Scholars
,
in
these
words
,
Above
all
things
revere
and
stand
in
awe
of
-
3.
That
this
Son
of
God
taught
men
their
duty
by
his
own
example
,
and
did
himself
perform
among
them
what
he
required
of
them
.
Now
that
he
should
tread
before
us
every
step
of
that
way
,
which
he
he
hath
told
us
leadeth
to
eternal
happiness
,
and
commend
those
duties
which
are
most
ungrateful
to
our
corrupt
inclinations
,
by
his
own
practice
;
our
having
so
brave
an
example
is
no
small
encouragement
to
a
chearful
performance
of
all
that
is
commanded
.
For
how
honourable
a
thing
must
it
needs
be
to
imitate
the
onely
begotten
Son
of
God
,
nay
and
one
who
is
likewise
God
himself
?
How
glorious
to
follow
such
a
pattern
?
Those
which
have
any
thing
in
their
souls
of
true
generosity
,
cannot
but
find
themselves
by
the
consideration
hereof
,
not
a
little
provoked
to
abandon
all
sin
,
and
to
set
themselves
very
heartily
to
the
performance
of
whatsoever
duties
are
imposed
upon
them
.
And
as
for
those
which
we
are
so
apt
to
look
upon
as
unworthy
of
us
,
and
too
low
for
us
(
such
as
meek
putting
up
of
affronts
,
and
condescending
to
the
meanest
offices
for
the
serving
of
our
brethren
)
how
can
his
spirit
be
too
lofty
for
them
,
that
considers
Christ's
was
not
.
Now
these
are
all
such
motives
and
helps
to
holiness
,
the
like
to
which
none
but
those
who
have
the
Gospel
,
ever
had
.
-
4.
That
this
Son
of
God
was
an
expiaatory
Sacrifice
for
us
.
We
have
already
shewn
what
cogent
Arguments
to
all
holy
obedience
are
herein
contained
.
-
5.
That
this
Son
of
God
being
raised
from
the
Dead
,
and
ascended
into
Heaven
is
our
High
Priest
there
,
and
ever
lives
(
as
the
Author
to
the
*
Hebrews
saith
)
to
make
intercession
with
his
Father
for
us
.
The
Heathens
,
it
is
confessed
,
had
a
notion
of
Daemons
negotiating
the
affairs
of
men
with
the
Supreme
God
;
but
they
could
never
have
imagined
in
the
least
that
they
should
be
so
highly
privileged
,
as
to
have
one
who
is
the
Begotten
Son
of
this
God
,
and
infinitely
above
all
persons
dear
to
him
,
for
their
perpetual
Mediator
and
Intercessor
.
I
need
not
say
what
an
encouragement
this
is
to
an
Holy
Life
.
And
as
the
Doctrine
of
God's
giving
his
Son
,
which
containeth
the
five
forementioned
particulars
,
is
such
as
the
highest
improvement
of
reason
could
never
have
caused
any
thing
like
it
to
have
entered
our
thoughts
,
or
that
is
comparable
thereunto
for
the
effectual
provoking
of
men
to
the
pursuance
of
all
Holiness
of
Heart
and
Life
,
so
Secondly
,
The
Doctrine
of
his
sending
the
Holy
Ghost
,
to
move
and
excite
us
to
our
Duty
,
and
to
assist
,
chear
,
and
comfort
us
in
the
performance
of
it
,
may
go
along
with
it
.
How
could
it
have
once
been
thought
,
without
Divine
Revelation
,
that
a
person
indued
with
the
Divine
Nature
,
and
Infinite
Power
and
Goodness
should
take
it
upon
him
as
his
Office
and
peculiar
Province
to
assist
mens
weakness
in
the
prosecution
of
vertue
?
But
this
doth
the
Gospel
assure
us
of
;
as
also
that
those
which
do
not
resist
and
repel
his
good
motions
shall
be
sure
to
have
alwaies
the
superintendency
of
this
Blessed
Spirit
,
and
that
he
will
never
forsake
them
,
but
abide
with
them
for
ever
,
and
carry
them
from
one
degree
of
Grace
to
another
,
till
at
length
it
is
consummate
and
made
perfect
in
Glory
.
And
to
this
I
adde
Thirdly
,
The
Doctrine
of
our
Union
with
Christ
through
this
Spirit
:
which
Union
(
to
speak
in
the
words
of
the
Learned
Dr.
Patrick
in
his
Mensa
Mystica
)
Is
not
only
such
a
Moral
one
as
is
between
Husband
and
Wife
,
which
is
made
by
Love
;
or
between
King
and
Subjects
,
which
is
made
by
Laws
;
but
such
a
Natural
Union
as
is
between
Head
and
Members
,
the
Vine
and
Branches
which
is
made
by
one
Spirit
or
Life
dwelling
in
the
whole
.
The
Apostle
saith
1
Cor.
12.
12
,
13.
As
the
body
is
one
and
hath
many
members
;
and
also
the
members
of
that
one
body
,
being
many
,
are
one
body
,
so
also
is
Christ
;
for
by
one
Spirit
are
we
all
baptized
into
one
body
.
Now
see
what
use
the
Apostle
makes
of
both
these
1
Cor.
6.
15
,
19
,
20.
Know
you
not
that
your
bodies
are
the
members
of
Christ
?
Shall
I
then
take
the
members
of
Christ
,
and
make
them
the
members
of
an
Harlot
?
God
forbid
.
And
then
he
thus
proceeds
in
the
19
and
20
Verses
,
What
,
know
you
not
that
your
body
is
the
Temple
of
the
Holy
Ghost
,
which
is
in
you
,
which
ye
have
of
God
,
and
ye
are
not
your
own
,
but
ye
are
bought
with
a
price
:
Therefore
glorifie
God
in
▪
your
body
and
in
your
Spirit
,
which
are
God's
.
What
helps
and
incitements
we
have
to
the
perfecting
of
Holiness
in
the
fear
of
God
,
from
these
two
Doctrines
,
is
inexpressible
.
Lastly
,
The
Doctrine
of
the
unconceivably
great
Reward
,
that
shall
be
conferred
upon
all
good
and
holy
persons
,
which
the
Gospel
hath
revealed
,
is
such
as
could
not
possibly
by
the
mere
help
of
Natural
Light
enter
into
the
thoughts
of
those
that
were
strangers
to
it
.
We
are
therein
assured
not
only
of
another
life
,
and
that
good
men
shall
therein
be
rewarded
,
but
likewise
that
the
reward
that
shall
be
conferred
upon
them
,
shall
be
no
less
than
an
Hyperbolically
Hyperbolical
Weight
of
Glory
:
as
are
the
words
of
S.
Paul
2
Cor.
4.
1●…
.
Those
that
overcome
,
are
promised
that
they
shall
sit
with
Christ
on
his
Throne
,
even
as
he
overcame
and
is
set
down
with
his
Father
on
his
Throne
,
Rev.
3.
21.
In
short
,
the
happiness
that
our
Saviour
will
reward
all
his
faithful
Disciples
with
,
is
so
expressed
,
as
that
we
are
assured
it
is
inexpressible
,
and
likewise
far
exceeding
the
short
reach
of
our
present
conceptions
:
of
which
their
souls
are
not
only
to
partake
,
but
their
bodies
also
,
they
being
to
like
the
Glorious
Body
of
Jesus
Christ
,
and
though
sown
in
Corruption
and
dishonour
to
be
raised
in
●…lory
,
1
Cor.
15.
Now
though
,
as
we
said
,
the
learned
Heathens
did
many
of
them
by
the
exercise
of
their
reason
make
it
probable
to
themselves
that
their
souls
were
immortal
,
and
that
in
another
world
vertuous
persons
shall
be
richly
rewarded
;
yet
no
reasoning
of
theirs
could
ever
enable
them
so
much
as
to
conjecture
that
this
reward
shall
be
such
an
immensely
great
one
,
as
that
the
Gospel
assures
us
of
:
there
being
an
infinite
disproportion
betwixt
the
best
services
that
the
most
vertuous
persons
are
in
a
possibility
of
performing
,
and
such
a
reward
as
this
is
:
and
it
being
also
impossible
that
so
great
a
felicity
as
that
of
the
Soul
only
,
should
be
a
necessary
and
natural
result
from
the
highest
degrees
of
holiness
that
are
attainable
in
this
low
and
imperfect
state
.
But
yet
it
is
too
well
known
to
be
concealed
that
the
Pythagoraeans
and
Platonists
do
speak
very
great
things
of
the
happiness
of
Heaven
;
and
those
of
them
that
discourse
intelligibly
concerning
it
,
do
give
in
the
general
the
Gospel-notion
of
it
.
I
have
found
Simplicius
somewhere
in
his
Comment
on
Epictetus
calling
it
an
eternal
rest
with
God
.
And
the
Pythagoraean
verses
conclude
with
these
two
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
When
from
this
body
thou'
rt
set
free
,
Thou
shalt
mount
up
toth
'
Sky
:
And
an
immortal
God
shalt
be
,
Nor
any
more
shalt
die
.
Where
by
[
Thou
shalt
be
an
immortal
God
]
the
Commentator
Hierocles
understands
,
thou
shalt
be
like
to
the
immortal
Gods
,
and
by
them
he
meaneth
,
as
appears
by
his
Comment
upon
the
first
verse
,
those
excellent
spirits
that
are
immediately
subordinate
to
their
Maker
the
supreme
God
,
and
the
God
of
Gods
,
as
he
calls
him
;
by
which
he
seemeth
to
understand
the
same
with
those
called
in
the
Scripture
Arch-Angels
;
for
I
find
that
he
gives
the
name
Angels
to
an
order
next
below
them
.
So
that
,
according
to
him
,
it
was
the
Pythagoraean
doctrine
,
That
good
men
shall
,
when
they
go
to
Heaven
,
be
made
in
state
and
condition
like
to
those
that
are
likest
to
God
Almighty
.
But
how
they
should
learn
this
by
mere
natural
Light
,
is
unimaginable
.
That
which
is
most
probably
conjectured
is
,
that
they
received
these
with
several
other
notions
from
the
antient
traditions
of
the
Hebrews
.
But
as
for
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
splendid
body
,
and
spiritual
vehicle
they
talk
of
,
they
mean
not
that
Glorious
Coelestial
body
,
which
the
Apostle
tells
us
this
Terrestial
one
shall
be
changed
into
,
but
,
a
thin
subtile
body
,
which
they
say
the
soul
even
while
it
is
in
this
gross
one
is
immediately
inner
man
,
spoken
of
in
Scripture
.
inclosed
in
:
And
which
being
in
this
life
well
purified
from
the
pollution
it
hath
contracted
from
its
Case
of
flesh
,
the
soul
taking
its
flight
from
thence
with
it
,
enjoyeth
its
happiness
in
it
.
But
,
I
say
,
the
change
of
this
vile
into
a
Glorious
body
they
were
perfectly
strangers
to
.
Now
what
an
unspeakable
encouragement
to
Holiness
is
the
happiness
which
the
Gospel
proposeth
to
us
,
and
gives
us
assurance
of
also
,
that
the
now
mentioned
or
any
of
the
Philosophers
could
never
by
the
best
improvement
of
their
Intellectuals
have
conceived
to
be
so
much
as
likely
to
be
attainable
by
mankind
?
And
who
would
still
serve
their
filthy
lusts
,
and
in
so
doing
be
the
vilest
of
slaves
here
,
that
looks
to
reign
with
the
King
of
the
world
for
ever
hereafter
?
He
that
hath
this
hope
in
him
,
saith
S.
Iohn
,
purisieth
himself
even
as
he
is
pure
.
1
Iohn
3.
3.
And
what
hath
been
spoken
of
the
greatness
of
the
Reward
which
is
promised
in
the
Gospel
to
obedient
persons
,
may
be
said
also
of
the
punishment
it
threateneth
to
the
disobedient
.
It
would
make
(
one
would
think
)
even
an
heart
of
Oak
,
and
the
most
hardened
sinner
to
tremble
and
shake
at
the
reading
of
those
expressions
it
is
set
forth
by
.
Some
of
the
Philosophers
do
speak
very
dreadful
things
concerning
the
condition
of
wicked
men
in
the
other
world
;
but
they
fall
extremely
short
of
what
the
Gospel
hath
declared
.
But
I
confess
a
discourse
on
this
head
will
not
very
properly
come
in
here
.
For
mere
reason
might
make
it
exceedingly
probable
that
so
highly
aggravated
sins
as
those
which
are
committed
against
the
Gospel
are
,
shall
be
punish'd
as
severely
,
if
impenitently
persisted
in
,
as
is
declared
by
our
Saviour
and
his
Apostles
they
shall
be
.
But
however
it
is
no
small
awakening
to
us
Christians
,
that
we
have
such
an
undoubted
assurance
from
God
himself
,
what
we
must
expect
,
if
we
will
not
be
prevailed
upon
by
all
the
means
afforded
us
for
our
reformation
,
but
shall
notwithstanding
them
persevere
in
the
neglect
of
known
duties
,
and
in
the
allowance
of
known
wickedness
.
CHAP.
XV.
That
the
Gospel
containeth
incomparably
greater
helps
for
the
effecting
of
the
design
of
making
men
inwardly
righteous
and
truly
holy
,
than
God's
most
peculiar
people
,
the
Israelites
,
were
favoured
with
.
Where
it
is
shewed
.
1.
That
the
Gospel
is
infinitely
more
effectual
for
this
purpose
than
the
Mosaical
Law
was
.
2.
And
that
upon
no
other
accounts
the
Jewes
were
in
circumstances
for
the
obtaining
of
a
thorow
reformation
of
life
and
purification
of
nature
,
comparable
to
those
our
Saviour
hath
blessed
his
Disciples
with
.
IN
the
second
place
,
it
is
the
clearest
case
That
the
Gospel
of
our
Saviour
containeth
incomparably
greater
helps
and
advantages
for
the
effecting
of
the
great
work
of
making
men
really
righteous
and
truly
holy
,
than
God's
most
peculiar
people
,
the
Israelites
,
whom
he
knew
and
favoured
above
all
the
nations
of
the
earth
,
were
partakers
of
.
First
,
Nothing
is
plainer
than
that
the
Gospel
is
infinitely
more
effectual
for
this
purpose
,
than
the
Mosaical
Law
was
.
For
indeed
that
was
directly
designed
only
to
restrain
those
that
were
under
the
obligation
of
it
from
the
more
notorious
sins
.
It
was
added
(
saith
the
Apostle
)
because
of
Transgression
,
till
the
Seed
should
come
&c.
Gal.
3.
19.
Iustin
Martyr
saith
particularly
of
the
Sacrifices
,
that
the
end
of
them
was
to
keep
the
Jews
from
worshipping
Idols
,
which
Trypho
also
,
though
a
Jew
that
greatly
gloried
in
the
Law
,
acknowledged
.
They
were
an
extremely
carnal
and
vain
people
,
exceedingly
prone
to
be
bewitched
with
the
Superstitions
of
the
Gentiles
;
God
gave
them
therefore
a
pompous
way
of
worship
that
might
gratifie
their
childish
humour
,
and
so
keep
them
from
being
drawn
away
with
the
vanities
of
the
Heathens
among
whom
they
dwelt
:
and
he
gave
them
,
withall
,
such
Precepts
inforced
with
threatnings
of
most
severe
and
present
punishments
,
as
might
by
main
force
hold
them
in
from
those
vile
disorders
,
immoralities
and
exorbitances
that
had
then
overspread
the
face
of
the
woefully
depraved
&
corrupted
world
.
It
is
certain
that
the
Law
of
Moses
,
strictly
so
called
,
did
properly
tend
to
make
them
no
more
than
externally
righteous
;
and
whosoever
was
so
,
and
did
those
works
it
enjoined
(
which
they
might
do
by
their
own
natural
strength
)
was
esteemed
according
to
that
Law
and
dealt
with
as
just
and
blameless
;
and
had
a
right
to
the
immunities
and
privileges
therein
promised
.
But
much
less
was
it
accompanied
with
grace
to
indue
the
observers
of
it
with
an
inward
principle
of
Holiness
..
And
the
Apostle
S.
Paul
expresseth
this
as
the
great
difference
between
that
Law
and
the
Gospel
,
in
calling
this
the
Spirit
,
and
that
the
Letter
,
as
he
several
times
doth
.
Not
that
God
,
who
was
ever
of
an
infinitely
benign
nature
,
and
love
it self
(
as
S.
Iohn
describes
him
)
was
wanting
with
his
Grace
to
well-minded
men
under
the
Old-Testament
;
or
that
the
Jews
were
all
destitute
of
an
inward
principle
of
Holiness
;
nothing
less
:
But
the
Law
which
Moses
was
peculiarly
the
promulger
of
,
did
not
contain
any
promises
of
Grace
,
nor
did
the
obligation
thereof
extend
any
farther
than
to
the
outward
man
.
But
there
ran
(
as
I
may
so
express
my self
)
a
vein
of
Gospel
all
along
with
this
Law
,
which
was
contained
in
the
Covenant
made
with
Abraham
and
his
Seed
,
by
virtue
of
which
the
good
men
among
the
Jews
expected
Justification
and
eternal
Salvation
,
and
performed
the
substance
of
those
Duties
which
the
New
Testament
requireth
,
and
which
were
both
by
Moses
and
the
Prophets
,
at
certain
times
,
and
upon
several
occasions
urged
upon
them
.
But
as
for
this
Law
of
Moses
considered
according
to
its
natural
meaning
,
it
is
called
a
Law
of
a
carnal
Commandment
,
Heb.
7.
16.
And
the
services
it
imposed
,
weak
and
beggerly
Elements
,
Gal.
4.
9.
And
a
Law
which
made
no
man
perfect
,
Heb.
7.
19.
Its
promises
therefore
were
only
temporal
;
upon
which
account
the
Author
to
the
Hebrews
saith
,
that
the
Gospel
is
established
on
better
promises
.
Nor
was
Justification
before
God
obtainable
by
it
,
as
S.
Paul
frequently
sheweth
;
and
therefore
did
account
the
righteousness
of
it
very
mean
and
vile
in
comparison
of
that
which
the
Gospel
indued
men
with
.
No
man
could
be
acquitted
by
the
severest
observance
of
this
Law
from
any
other
than
Civil
punishments
,
nor
were
its
Sacrifices
able
to
make
the
offerers
perfect
as
pertaining
to
the
conscience
,
Heb.
9.
9.
And
though
it
be
true
(
as
Mr.
Chillingworth
observeth
in
his
Sermon
on
Gal.
5.
5.
)
That
the
legal
Sacrifices
were
very
apt
and
commodious
to
shadow
forth
the
oblation
and
satisfaction
of
Christ
;
yet
this
use
of
them
was
so
mystical
and
reserved
,
so
impossible
to
be
collected
out
of
the
letter
of
the
Law
;
that
without
a
special
Revelation
from
God
,
the
eyes
of
the
Israelites
were
too
weak
to
serve
them
to
pierce
through
those
dark
clouds
and
shadows
,
and
to
carry
their
observation
to
the
substance
.
So
that
(
proceeds
he
)
I
conceive
those
Sacrifices
of
the
Law
in
this
respect
are
a
great
deal
more
beneficial
to
us
Christians
:
For
there
is
a
great
difference
between
Sacraments
and
Types
:
Types
are
onely
useful
after
the
Antitype
is
discovered
,
for
the
confirmation
of
their
faith
that
follow
.
As
for
Example
,
Abraham
'
s
offering
of
Isaac
by
Faith
did
lively
represent
the
real
oblation
of
Christ
;
but
in
that
respect
was
of
little
or
no
use
till
Christ
was
indeed
Crucified
;
it
being
impossible
to
make
that
History
a
groundwork
of
their
Faith
in
Christ
.
The
like
may
be
said
of
the
Legal
Sacrifices
.
And
for
a
clear
understanding
of
the
direct
use
of
this
Law
,
I
refer
the
Reader
to
that
Sermon
:
Where
it
is
fully
,
and
(
in
my
opinion
)
as
judiciously
discoursed
as
I
have
ever
elsewhere
met
with
it
.
Secondly
,
Nor
were
these
special
Favourites
of
heaven
upon
any
other
accounts
in
circumstances
for
the
obtaining
of
a
thorow
reformation
of
life
,
renovation
and
purification
of
nature
,
comparable
to
those
which
our
Saviour
hath
blessed
his
Disciples
with
.
For
though
they
had
(
as
we
said
)
for
the
substance
the
same
Spiritual
Precepts
which
are
enjoyned
in
the
Gospel
over
and
above
the
Mosaical
Law
;
yet
these
were
inforced
by
no
express
promises
of
eternal
happiness
,
or
threatnings
of
eternal
misery
:
Nor
was
so
much
as
a
life
to
come
otherwise
than
by
Tradition
,
or
by
certam
ambiguous
expressions
(
for
the
most
part
)
of
their
inspired
men
,
or
by
such
sayings
as
onely
implyed
it
,
and
from
which
it
might
be
rationally
concluded
,
discovered
to
them
:
As
for
instance
,
in
that
place
particularly
,
where
God
by
his
representative
,
an
Angel
,
declared
himself
to
his
servant
Moses
to
be
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
God
is
not
the
God
of
the
dead
,
but
of
the
living
.
brought
Life
and
Immortality
to
light
through
the
Gospel
.
From
whence
we
may
assuredly
gather
thus
much
at
least
,
viz.
That
in
the
Gospel
is
manifestly
revealed
Life
and
Immortality
which
was
never
before
made
known
so
certainly
.
I
adde
moreover
that
the
Israelites
were
required
to
keep
at
such
a
distance
from
all
other
Nations
,
that
they
could
not
but
be
by
that
means
greatly
inclined
to
morosity
,
self-conceitedness
,
and
contempt
of
their
fellow-creatures
:
And
were
ever
and
anon
employed
in
such
services
as
naturally
tended
,
through
the
weakness
of
their
natures
,
to
make
their
spirits
too
angry
and
fierce
,
not
to
say
cruel
.
As
for
instance
,
that
of
destroying
God's
and
their
enemies
,
and
sometimes
their
innocent
children
too
,
and
the
cattle
that
belonged
to
them
.
And
several
connivances
and
Indulgences
they
had
(
as
in
the
Cases
of
Divorce
and
Polygamy
and
Revenge
)
which
did
not
a
little
conduce
to
the
gratifying
of
Sensuality
,
and
the
Animal
life
in
them
:
All
which
are
taken
away
by
our
Saviour
Christ
.
These
things
with
diverse
others
,
made
it
in
an
ordinary
way
impossible
for
those
people
to
arrive
at
that
height
of
vertue
and
true
goodness
,
that
the
Gospel
designeth
to
raise
us
to
.
And
though
we
find
some
of
them
very
highly
commended
for
their
great
Sanctity
;
we
are
to
understand
those
Encomiums
for
the
most
part
,
at
least
,
with
a
reference
to
the
Dispensation
under
which
they
were
;
and
as
implying
a
consideration
of
the
Circumstances
they
were
in
,
and
the
means
they
enjoyed
.
And
thus
have
we
shewed
what
a
most
admirably
effectual
course
our
Blessed
Saviour
hath
taken
to
purifie
us
from
all
filthiness
both
of
the
flesh
and
spirit
,
and
to
make
us
in
all
respects
Righteous
and
Holy
:
And
how
much
the
Christian
Dispensation
excelleth
others
as
to
its
aptness
for
this
purpose
.
And
from
what
hath
been
said
we
may
safely
conclude
,
That
neither
the
world
,
nor
any
part
of
it
was
ever
favored
by
God
with
means
for
the
accomplishment
of
this
work
,
comparable
to
those
which
are
contained
in
the
Christian
Religion
.
So
that
,
well
might
S.
Paul
call
the
Gospel
of
Christ
the
power
of
God
to
Salvation
,
carnal
and
weak
,
but
mighty
through
God
,
to
the
pulling
down
of
strong
holds
,
and
casting
down
imaginations
and
every
high
thing
that
exalteth
it self
against
the
knowledge
of
God
,
and
bringing
into
captivity
every
thought
to
the
obedience
of
Christ
.
Great
reason
had
Clemens
Alexandrinus
to
call
our
Saviour
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Instructer
and
School-master
of
Humane
Nature
;
and
to
say
(
as
he
doth
in
the
following
words
,
)
That
he
hath
endeavoured
to
save
us
by
using
with
all
his
might
,
all
the
instruments
of
Wisdom
,
or
all
wise
courses
,
and
draws
us
back
by
many
bridles
from
gratifying
unreasonable
appetites
.
And
Iustin
Martyr
,
speaking
of
the
Gospel
,
had
cause
pathetically
to
break
out
as
he
did
,
in
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c
O
thou
expeller
and
chaser
away
of
evil
affections
!
O
thou
extinguisher
of
burning
lusts
!
This
is
that
which
makes
us
not
Poets
or
Philosophers
or
excellent
Orators
,
but
of
poor
mortal
men
makes
us
like
so
many
Immortal
Gods
,
and
translateth
us
from
this
low
earth
to
those
Regions
that
are
above
Olympus
.
And
well
,
again
,
might
the
same
good
Father
,
having
throughly
acquainted
himself
with
the
Stoick
and
Platonick
Philosophy
,
(
by
which
latter
he
thought
himself
to
have
gained
much
wisdom
)
and
at
last
by
the
advice
of
an
old
man
a
stranger
,
having
studied
the
Gospel
,
thus
express
himself
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
I
found
this
alone
to
be
the
safe
and
profitable
Philosophy
,
and
thus
and
by
this
means
became
I
a
Philosopher
.
Symplicius
faith
thus
of
Epictetus
his
Enchiridion
,
That
it
hath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
much
of
powerfulness
and
pungency
,
that
those
which
are
not
perfectly
dead
,
must
needs
come
to
understand
thereby
their
own
affections
,
and
be
effectually
excited
to
the
rectifying
of
them
.
Could
he
give
such
a
Character
as
this
of
that
little
Book
of
his
BrotherHeathen
;
what
can
be
invented
by
us
high
enough
for
the
Gospel
?
That
,
as
very
fine
a
thing
as
it
is
,
being
most
apparently
extremely
weak
and
insufficient
for
the
purpose
upon
the
account
of
which
he
praiseth
it
,
if
compared
with
this
blessed
Book
.
CHAP.
XVI
.
An
Objection
against
the
Wonderful
Efficacy
of
the
Christian
Religion
for
the
purpose
of
making
men
Holy
,
taken
from
the
very
little
success
it
hath
herein
,
together
with
the
prodigious
wickedness
of
Christendom
.
An
Answer
given
to
it
in
three
Particulars
,
viz.
1.
That
how
ill
soever
its
success
is
,
it
is
evident
from
the
foregoing
Discourse
that
it
is
not
to
be
imputed
to
any
weakness
or
Inefficacy
in
that
Religion
.
The
true
Causes
thereof
assigned
.
2.
That
it
is
to
be
expected
that
those
should
be
the
worse
for
the
Gospel
,
that
will
not
be
bettered
by
it
.
3.
That
there
was
a
time
when
the
Gospel's
success
was
greatly
answerable
to
what
hath
been
said
of
its
Efficacy
.
And
that
the
Primitive
Christians
were
people
of
most
unblameable
and
Holy
Lives
.
The
Gnostiques
improperly
called
Christians
in
any
sense
.
The
Primitive
Christians
proved
to
be
men
of
excellent
lives
,
by
the
Testimonies
of
Fathers
contained
in
their
Apologies
for
them
to
their
Enemies
;
and
by
the
Acknowledgments
of
their
Enemies
themselves
.
An
Account
given
in
particular
of
their
meek
&
submissive
temper
,
out
of
Tertullian
.
The
Admirable
Story
of
the
Thebaean
Legion
.
IF
it
be
now
objected
against
what
we
have
said
of
the
admirable
efficacy
of
the
Christian
Religion
for
the
purpose
of
making
men
Holy
,
That
there
is
but
very
little
sign
of
it
in
the
lives
of
those
that
profess
to
believe
it
:
For
who
are
more
woefully
lost
as
to
all
true
goodness
,
who
are
more
deeply
sunk
into
sensuality
and
brutishness
,
than
are
the
Generality
of
Christians
?
Nay
among
what
sort
of
men
are
all
manner
of
abominable
wickednesses
and
villanies
to
be
found
so
rife
,
as
among
them
?
Upon
which
account
the
name
of
Christian
stinks
in
the
nostrils
of
the
very
Jews
,
Turks
and
Pagans
.
Beastly
intemperance
and
uncleannesses
of
all
sorts
,
the
most
sordid
covetousness
,
wretched
injustice
,
oppressions
,
and
cruelties
;
the
most
Devilish
malice
,
envy
and
pride
;
the
deadliest
animosities
,
the
most
outragious
feuds
,
dissensions
and
rebellions
;
the
plainest
and
grossest
Idolatry
,
highest
Blasphemies
and
most
horrid
Impieties
of
all
kinds
are
in
no
part
of
the
world
more
observable
than
they
are
in
Christendom
;
nor
most
of
them
any
where
so
observable
.
And
even
in
those
places
where
the
Gospel
is
most
truly
and
powerfully
preached
,
and
particularly
in
this
our
nation
,
there
is
but
little
more
to
be
taken
notice
of
in
the
far
greater
number
,
than
the
name
of
Christian
;
nor
any
more
of
Religion
,
than
insignificant
complementings
of
God
,
and
a
mere
bodily
worship
of
him
.
But
what
abominable
vice
is
there
,
that
doth
not
here
abound
?
Nay
where
doth
the
highest
and
most
daring
of
Impieties
,
viz.
Atheism
it self
,
so
boldly
shew
its
head
as
it
doth
here
?
And
as
for
those
among
us
that
make
the
greatest
pretences
to
Christianity
,
besides
a
higher
profession
,
a
more
frequent
attendance
on
ordinances
,
and
a
mighty
zeal
for
certain
fruitless
opinions
they
have
taken
up
,
and
little
trifles
which
signifie
nothing
to
the
bettering
of
their
souls
&
carrying
on
that
which
we
have
shewed
is
the
Design
of
Christianity
;
there
is
little
to
be
observed
in
very
many
,
if
not
most
,
of
them
,
whereby
they
may
be
distinguished
from
other
people
.
But
as
for
the
sins
of
covetousness
,
pride
&
contempt
of
others
,
disobedience
to
authority
,
sedition
,
unpeaceableness
,
wrath
&
fierceness
against
those
that
differ
in
opinion
from
them
,
censoriousness
&
uncharitableness
;
it
is
too
obvious
how
much
the
greater
part
of
the
Sects
we
are
divided
into
are
guilty
of
most
,
if
not
all
of
them
.
And
that
which
is
really
the
power
of
Godliness
doth
appear
in
the
conversations
of
but
very
few
.
God
knows
,
the
wickedness
of
those
that
enjoy
and
profess
to
believe
the
Gospel
,
is
an
extremely
fertile
and
copious
Theme
to
dilate
upon
;
and
is
fitter
to
be
the
subject
of
a
great
volume
(
if
any
one
can
perswade
himself
so
far
to
rake
into
such
a
noisome
Dunghil
,
as
sure
none
can
except
enemies
to
Christianity
)
than
to
be
discoursed
by
the
bie
,
as
it
is
here
.
Nor
can
there
be
an
easier
task
undertaken
than
to
shew
,
that
not
a
few
mere
Heathens
have
behaved
themselves
incomparably
better
towards
God
,
their
Neighbour
,
and
themselves
,
than
do
the
Generality
of
those
that
are
called
Christians
.
Nay
I
fear
it
would
not
be
over-difficult
to
make
it
appear
,
that
the
Generality
of
those
that
never
heard
the
Gospel
,
do
behave
themselves
in
several
respects
better
than
they
do
.
But
I
have
no
list
to
entertain
my self
or
Reader
with
such
an
unpleasant
and
dismally
melancholy
Argument
,
but
will
betake
my self
to
answer
the
sad
objection
which
is
from
thence
taken
against
the
truth
of
our
last
discourse
.
1.
And
,
in
the
first
place
,
let
the
Gospel
have
never
so
little
success
in
promoting
what
is
designed
by
it
;
whoever
considers
it
,
and
what
hath
been
said
concerning
it
,
cannot
but
acknowledge
that
it
is
in
it self
as
fit
as
any
thing
that
can
be
imagined
for
the
purpose
of
throughlyreforming
the
lives
,
and
purifying
the
natures
of
Mankind
:
And
also
incomparably
more
fit
than
any
other
course
that
hath
ever
been
taken
,
or
can
be
thought
of
.
So
that
we
may
certainly
conclude
,
That
the
depravedness
of
Christendom
is
not
to
be
ascribed
to
the
inefficacy
of
the
Gospel
,
but
to
other
causes
;
Namely
,
mens
gross
unbelief
of
the
Truth
of
it
,
as
much
as
they
profess
Faith
in
it
:
their
inexcusable
neglect
of
considering
the
infinitely-powerful
motives
to
a
holy
life
contained
in
it
;
&
of
using
the
means
conducing
thereunto
prescribed
by
it
.
And
these
are
inseparable
concomitants
,
and
most
effectual
promoters
of
each
other
.
Every
mans
Inconsideration
is
proportionable
to
his
Incredulity
,
and
his
Incredulity
to
his
Inconsideration
:
And
how
much
of
carelessness
is
visible
in
mens
lives
,
so
much
of
unbelief
doth
possess
their
hearts
;
and
so
on
the
contrary
.
Upon
which
account
to
believe
and
to
be
obedient
and
not
to
believe
and
to
be
disobedient
,
are
synonymous
phrases
and
of
the
same
signification
in
the
New
and
likewise
in
the
Old
Testament
.
Now
it
is
a
true
saying
of
somebodies
,
Contumaciae
nullum
posuit
remedium
Deus
,
God
hath
provided
no
remedy
(
that
is
,
no
ordinary
one
)
against
wilfulness
.
And
though
the
Gospel
hath
such
a
tendency
as
hath
been
shewn
,
to
work
the
most
excellent
effects
in
men
,
yet
it
doth
not
operate
as
Charmes
do
,
nor
will
it
have
success
upon
any
without
their
own
concurrence
and
co-operation
with
it
.
The
excellent
Rules
of
life
laid
down
in
the
Gospel
must
necessarily
signifie
nothing
to
those
that
only
hear
or
read
them
,
but
will
not
mind
them
.
Its
Promises
or
Threatnings
can
be
exciting
to
none
that
will
not
believe
and
consider
them
:
Nor
can
the
Arguments
it
affordeth
to
provoke
to
assent
,
be
convincing
to
any
but
those
that
impartially
weigh
them
;
its
Helps
and
Assistances
will
do
no
good
,
where
they
are
totally
neglected
.
And
though
there
be
preventing
as
well
as
assisting
grace
going
along
with
the
Gospel
,
for
the
effectual
prevailing
on
mens
wills
to
use
their
utmost
endeavour
to
subdue
their
lusts
,
and
to
acquire
vertuous
habits
;
yet
this
grace
is
not
such
as
that
there
is
no
possibility
of
refusing
or
quenching
it
.
Nor
is
it
fit
it
should
,
seeing
mankind
is
indued
with
a
principle
of
freedom
,
and
that
this
principle
is
as
Essential
as
any
other
to
the
Humane
Nature
.
I
will
add
,
that
this
is
one
immediate
cause
of
the
unsuccessfulness
of
the
Gospel
,
to
which
it
is
very
much
to
be
attributed
;
Namely
,
mens
strange
and
unaccountable
mistaking
the
Design
of
it
.
Multitudes
of
those
that
profess
Christianity
are
so
grosly
inconsiderate
,
not
to
say
worse
,
as
to
conceive
no
better
of
it
than
as
a
Science
and
a
matter
of
Speculation
:
And
take
themselves
(
though
against
the
clearest
evidences
of
the
contrary
imaginable
)
for
true
and
genuine
Christians
,
either
because
they
have
a
general
belief
of
the
truth
of
the
Christian
Religion
,
and
profess
themselves
the
Disciples
of
Christ
Jesus
in
contradistinction
from
Iews
,
Mahometans
and
Pagans
;
and
in
and
through
him
alone
expect
salvation
:
Or
because
they
have
so
far
acquainted
themselves
with
the
Doctrine
of
the
Gospel
,
as
to
be
able
to
talk
and
dispute
,
and
to
make
themselves
pass
for
knowing
People
:
Or
because
they
have
joyned
themselves
to
that
party
of
Christians
which
they
presume
are
of
the
Purest
and
most
Reformed
Model
,
and
are
zealous
sticklers
for
their
peculiar
forms
and
discriminating
sentiments
;
and
as
stiff
opposers
of
all
other
that
are
contrary
to
them
.
Now
the
Gospel
must
necessarily
be
as
ineffectual
to
the
rectifying
of
such
mens
minds
,
and
Reformation
of
their
Manners
,
while
they
have
so
wretchedly
too
low
an
opinion
of
its
Design
,
as
if
it
really
had
no
better
:
And
so
long
as
they
take
it
for
granted
that
its
main
intention
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
make
them
Orthodox
,
not
Vertuous
,
it
cannot
be
thought
that
they
should
be
ever
the
more
Holy
,
nay
't
is
a
thousand
to
one
but
they
will
be
in
one
kind
or
other
the
more
unholy
for
their
Christianity
.
And
lastly
,
There
are
several
untoward
opinions
very
unhappily
instilled
into
professors
of
Christianity
,
which
render
the
Truths
of
the
Gospel
they
retain
a
belief
of
,
insignificant
and
unsuccessful
as
to
the
bettering
either
of
their
hearts
or
lives
,
as
infinitely
apt
and
of
as
mighty
efficacy
as
they
are
in
themselves
for
those
great
purposes
.
2.
Secondly
,
Whereas
it
was
said
also
,
that
the
Generality
of
Heathens
live
in
diverse
respects
better
lives
,
than
do
multitudes
,
and
even
the
Generality
,
of
those
that
profess
Christianity
;
it
is
so
far
from
being
difficult
to
give
a
satisfactory
account
how
this
may
be
without
disparaging
our
excellent
Religion
;
that
it
is
to
be
expected
that
those
people
should
be
even
much
the
worse
for
it
,
that
refuse
to
be
bettered
by
it
.
It
is
an
old
Maxime
,
that
Corruptio
optimi
est
pessima
:
The
best
things
being
spoiled
do
prove
to
be
the
very
worst
:
And
according
to
this
,
nothing
less
is
to
be
looked
for
,
than
that
degenerated
Christians
should
be
the
vilest
of
all
persons
.
And
it
is
also
certain
,
that
the
best
things
,
when
abused
,
do
ordinarily
serve
to
the
worst
purposes
;
of
which
there
may
be
given
innumerable
Instances
.
And
so
it
is
,
in
this
present
case
.
S.
Paul
told
the
Corinthians
,
that
he
a
savour
of
death
unto
death
,
as
well
as
of
life
unto
life
.
And
our
Saviour
gave
the
Pharisees
to
understand
,
That
for
judgement
he
was
come
into
the
world
;
that
those
that
see
not
,
might
see
;
and
that
those
that
see
,
might
be
made
blind
:
that
is
,
That
it
would
be
a
certain
consequent
of
his
coming
,
not
onely
that
poor
ignorant
Creatures
should
be
turned
from
darkness
to
light
,
but
also
that
those
which
have
the
light
,
and
shut
their
eyes
against
it
,
should
be
judicially
blinded
.
And
the
forementioned
Apostle
,
in
the
first
Chapter
of
his
Epistle
to
the
Romans
,
saith
of
those
that
held
the
truth
in
unrighteousness
,
that
would
not
suffer
it
to
have
any
good
effect
upon
them
through
their
close
adhering
to
their
filthy
lusts
,
that
God
gave
them
up
to
the
most
unnatural
villainies
,
permitted
them
to
commit
them
by
withholding
all
restraints
from
them
;
and
likewise
gave
them
over
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
a
reprobate
mind
.
So
that
,
from
the
just
judgment
of
God
it
is
,
I
say
,
to
be
expected
that
depraved
Christians
should
be
the
most
wicked
of
all
people
:
And
therefore
it
is
so
far
from
being
matter
of
wonder
,
that
those
that
will
not
be
converted
by
the
Gospel
,
should
be
so
many
of
them
very
horribly
prophane
;
that
it
is
rather
so
,
that
all
those
which
,
having
for
any
considerable
time
lived
under
the
preaching
of
it
,
continue
disobedient
to
it
,
should
not
be
such
.
In
the
purest
ages
of
the
Church
,
were
degenerated
Christians
made
in
this
kind
most
fearful
Examples
of
the
Divine
Vengeance
:
And
so
utterly
forsaken
of
God
,
that
they
became
,
(
if
we
may
believe
Irenaeus
,
Tertullian
,
and
others
of
the
Antient
Fathers
)
not
one
whit
better
than
Incarnate
Devils
.
Nor
were
there
to
be
found
in
the
whole
world
in
those
days
,
and
but
rarely
since
,
such
abominable
and
most
execrable
Caytiffs
as
they
were
.
I
have
sometimes
admired
that
humane
nature
should
be
capable
of
such
a
monstrous
depravation
,
as
several
stories
recorded
of
them
do
bespeak
them
to
have
contracted
:
But
,
3.
Thirdly
,
If
we
must
needs
judge
of
the
efficacy
of
the
Gospel
for
the
making
men
Holy
,
by
its
success
herein
;
Let
us
cast
our
eyes
back
upon
the
First
ages
of
Christianity
,
and
then
we
shall
find
it
an
easie
matter
to
satisfie
our selves
concerning
it
,
though
we
should
understand
no
more
of
Christianity
,
than
the
effects
it
produced
in
those
days
.
For
though
there
were
then
a
sort
of
people
that
sometimes
called
themselves
Christians
,
that
were
(
as
was
now
said
)
the
most
desperately
wicked
Creatures
that
ever
the
earth
bare
;
yet
these
were
esteemed
by
all
others
that
were
known
by
that
name
as
no
whit
more
of
their
number
,
than
the
Pagans
and
Iews
that
defied
Christ
.
And
their
Religion
was
a
motly
thing
that
consisted
of
Christianity
,
Iudaism
and
Paganism
all
blended
together
;
and
therefore
in
regard
of
their
mere
profession
they
could
be
no
more
truly
called
Christians
than
Iews
or
Pagans
.
Or
rather
(
to
speak
properly
)
they
were
of
no
Religion
at
all
,
but
would
sometimes
comply
with
the
Iews
,
and
at
other
times
with
the
Heathens
,
and
joyned
readily
with
both
in
persecuting
the
Christians
:
And
,
in
short
,
the
Samaritans
might
with
less
impropriety
be
called
Iews
,
than
these
Gnostiques
,
Christians
.
'T
is
also
confessed
that
the
orthodox
Christians
were
calumniated
by
the
Heathens
as
flat
Atheists
,
but
their
only
pretence
for
so
doing
was
their
refusing
to
worship
their
false
Gods
.
And
they
likewise
accused
them
of
the
beastliest
and
most
horrid
practices
;
but
it
is
sufficiently
evident
that
they
were
beholden
to
the
Gnostiques
for
those
accusations
;
who
,
being
accounted
Christians
,
did
by
their
being
notoriously
guilty
of
them
give
occasion
to
the
enemies
of
Christianity
to
reproach
all
the
professors
of
it
as
most
silthy
and
impure
creatures
.
I
know
it
is
commonly
said
,
that
those
Calumnies
proceeded
purely
from
the
Heathens
malicious
invention
,
but
it
is
apparent
that
those
vile
Hereticks
gave
occasion
to
them
.
But
that
the
Christians
were
so
far
from
being
guilty
of
such
monstrous
crimes
,
that
they
did
lead
most
inoffensive
and
good
lives
,
doth
abundantly
appear
by
the
Apologies
that
diverse
of
the
Fathers
made
to
the
Heathen
Emperors
and
people
in
their
behalf
.
Iustin
Martyr
in
his
Apology
to
Antoninus
Pius
hath
this
saying
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
It
is
our
interest
that
all
persons
should
make
a
narrow
inquisition
into
our
lives
and
doctrine
,
and
to
expose
them
to
the
view
of
every
one
.
And
he
afterwards
tells
that
Emperor
,
That
his
people
had
nothing
to
lay
to
their
charge
truly
,
but
their
bare
name
,
Christians
.
And
again
,
That
they
which
in
times
past
took
pleasure
in
unclean
practices
,
do
live
now
(
that
they
are
become
converts
to
Christianity
)
pure
and
chast
lives
:
They
which
used
magical
arts
,
do
now
consecrate
and
devote
themselves
to
the
eternal
and
good
God
:
They
which
preferred
the
incomes
of
their
money
and
possessions
before
all
things
else
,
do
now
cast
them
into
the
common
stock
;
and
communicate
them
to
any
that
stand
in
need
:
They
which
once
hated
each
other
,
and
mutually
engaged
in
bloody
battles
,
and
(
according
to
the
custom
)
would
not
keep
a
common
fire
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
those
that
were
not
of
the
same
tribe
,
now
live
lovingly
and
familiarly
together
with
them
;
That
now
they
pray
for
their
very
enemies
;
and
those
which
persecute
them
with
unjust
hatred
they
endeavour
to
win
to
them
by
perswasions
,
that
they
also
,
living
according
to
the
honest
precepts
of
Christ
,
may
have
the
same
hope
,
and
gain
the
same
reward
with
themselves
from
the
great
Governour
and
Lord
of
the
world
.
Athenagoras
in
his
Apology
,
saith
thus
to
the
Emperors
Aurelius
Antoninus
;
and
Aurelius
Commodus
;
As
very
gracious
and
benign
as
you
are
to
all
others
,
you
have
no
care
of
us
who
are
called
Christians
;
for
ye
suffer
us
who
commit
no
evil
,
nay
,
who
(
as
shall
hereafter
appear
)
do
behave
our selves
of
all
men
most
piously
and
justly
both
towards
God
and
your
Government
,
to
be
vexed
,
to
be
put
to
flight
from
place
to
place
,
and
to
be
violently
dealt
with
.
And
then
he
adds
some
lines
after
;
If
any
of
you
can
convict
us
of
any
great
or
small
crime
,
we
are
ready
to
bear
the
most
severe
punishment
,
that
can
be
inflicted
upon
us
.
And
speaking
of
the
Calumnies
that
some
had
fastened
upon
them
,
he
saith
;
If
you
can
find
that
these
things
are
true
,
spare
no
age
,
no
sex
;
but
utterly
root
us
up
and
destroy
us
with
our
wives
and
children
,
if
you
can
prove
that
any
of
us
live
like
to
beasts
&c.
And
there
is
very
much
to
the
same
purpose
in
Tertullian's
Apology
:
Where
he
tels
the
Roman
Governours
,
That
they
dealt
otherwise
with
the
Christians
,
than
with
any
other
whom
they
accounted
Malefactors
;
For
whereas
they
tortured
others
to
make
them
confess
the
faults
they
were
accused
of
,
they
tortured
these
to
make
them
deny
themselves
to
be
Christians
:
And
that
having
no
crime
besides
to
lay
to
their
charge
which
carried
the
least
shew
of
truth
,
their
professing
themselves
to
be
no
Christians
would
at
at
any
time
procure
for
them
their
absolution
.
And
to
this
objection
,
that
there
are
some
Christians
that
do
excedere
à
regula
disciplnae
,
depart
from
the
rules
of
their
Religion
,
and
live
disorderly
;
here
turneth
this
answer
,
Desinunt
tamen
Christiani
haberi
penes
nos
,
But
those
that
do
so
,
are
no
longer
by
us
accounted
Christians
.
And
by
the
way
,
let
me
recite
Rigaltius
his
short
note
upon
this
passage
,
At
perseverant
hodiè
in
nomine
et
numero
Christianorum
,
qui
vitam
omnem
vivunt
Antichristi
;
But
those
now
adays
do
retain
the
name
and
society
of
Christians
,
which
live
altogether
Antichristian
lives
.
And
(
proceeds
he
)
Tolle
publicanos
&c.
Take
away
Publicans
and
a
wretched
rabble
which
he
musters
together
,
et
frigebunt
hodiernorum
Ecclesiae
Christianorum
,
and
our
present
Christian
Churches
will
be
lamentably
weak
,
small
and
insignificant
things
.
From
these
few
citations
out
of
the
Apologies
of
the
forementioned
Fathers
,
to
which
may
be
added
abundance
more
of
the
same
nature
both
out
of
them
and
others
,
we
may
judge
what
rare
success
the
Gospel
had
in
the
first
ages
,
and
what
a
vast
difference
there
is
between
the
Christians
of
those
,
and
of
these
daies
;
that
is
,
between
the
Christians
that
were
under
persecution
,
and
those
that
since
have
lived
in
ease
and
prosperity
.
When
the
Christian
Religion
came
to
be
the
Religion
of
Nations
,
and
to
be
owned
and
encouraged
by
Emperors
and
Rulers
,
then
was
the
whole
vast
Roman
Empire
quickly
perswaded
to
march
under
its
Banner
;
and
the
very
worst
of
men
for
fashions
sake
,
and
in
expectation
of
Temporal
Advantages
,
came
flocking
into
the
Church
of
Christ
.
Nay
the
worse
men
were
and
the
less
of
conscience
they
had
,
the
more
forward
might
they
then
be
so
to
do
,
the
more
haste
they
might
make
to
renounce
their
former
Religion
and
take
upon
them
the
Profession
of
Christianity
.
And
no
sooner
was
the
Church
set
in
the
warm
sun-shine
of
worldly
Riches
and
Honours
,
but
it
is
apparent
she
was
insensibly
over-run
with
those
noisome
vermine
,
which
have
bred
and
multiplyed
ever
since
,
even
for
many
Centuries
of
years
,
in
her
.
If
any
shall
doubt
whether
the
forementioned
Fathers
might
not
give
too
good
a
character
of
the
Christians
whose
cause
they
pleaded
;
I
desire
them
to
consider
whether
or
no
it
be
imaginable
that
they
should
so
do
,
seeing
their
enemies
,
to
whom
they
wrote
their
defences
of
them
,
could
easily
,
they
living
among
them
,
have
discovered
the
falsity
of
their
commendations
.
And
we
find
them
frequently
appealing
to
the
Heathens
own
Consciences
whether
they
themselves
did
not
believe
that
to
be
no
other
than
the
truth
which
they
said
of
them
:
And
moreover
we
have
them
ever
and
anon
triumphing
over
them
,
and
provoking
them
to
shew
such
effects
of
their
Philosophy
and
way
of
Religion
,
as
they
themselves
could
witness
were
produced
by
the
Gospel
of
Christ
.
Nay
,
and
we
have
their
Adversaries
themselves
giving
them
a
very
high
Character
.
Tertullian
in
his
forementioned
Apology
saith
,
that
Pliny
the
second
(
who
was
a
persecutor
of
Christians
)
wrote
thus
to
the
Emperour
Trajan
from
the
Province
where
he
ruled
under
him
,
viz.
That
,
Besides
their
Resolute
refusing
to
offer
Sacrifice
,
he
could
learn
nothing
concerning
their
Religion
,
but
that
they
held
Meetings
before
day
to
sing
praises
to
Christ
and
God
,
and
to
engage
their
Sect
in
solemn
Leagues
;
forbidding
Murther
,
Adultery
,
Deceit
,
Disloyalty
and
all
other
wickednesses
.
And
in
a
now
extant
Epistle
of
his
to
that
Emperor
,
we
find
him
giving
him
this
information
,
viz.
That
,
That
this
was
the
Greatest
fault
or
Errour
they
were
guilty
of
,
that
they
were
wont
upon
a
set
day
to
assemble
together
before
it
was
light
,
and
to
sing
a
Hymn
to
Christ
as
to
a
God
;
and
to
bind
themselves
by
a
Sacrament
,
not
to
any
wickedness
,
but
that
they
would
not
commit
Thefts
,
Robberies
,
Adulteries
;
that
they
would
not
be
worse
than
their
words
,
that
they
would
not
deny
any
thing
instrusted
in
their
hands
when
demanded
of
them
:
which
done
,
it
was
their
custome
to
depart
,
and
to
meet
again
,
ad
capiendū
cibū
promiscuū
,
tamen
&
innoxiū
,
to
eat
a
common
but
innocent
and
harmless
meal
:
which
was
doubtless
the
Agape
or
Feast
of
Charity
,
which
was
in
the
primitive
times
in
use
among
the
Christians
after
the
Celebration
of
the
Lord's
Supper
.
This
was
an
excellent
account
of
them
,
and
much
too
good
to
be
expected
from
wicked
Apostates
,
such
having
been
ordinarily
observed
to
be
of
all
others
,
the
most
deadly
enemies
of
Christianity
and
the
professors
of
it
.
But
to
return
to
our
Author
,
he
a
few
lines
after
adds
,
that
he
put
two
Maid-servants
upon
the
Rack
,
to
extort
from
them
as
full
a
discovery
as
he
could
of
the
Christians
Crimes
;
but
he
could
not
find
any
they
were
guilty
of
▪
except
obstinate
and
excessive
superstition
:
So
he
called
their
constant
perseverance
and
diligence
in
observing
the
Precepts
of
their
most
excellent
Religion
.
And
the
Emperour
Antoninus
Pius
,
as
Iustin
Martyr
,
and
affixed
to
the
Apology
he
directed
to
him
,
)
viz.
That
they
could
make
no
proof
of
the
Crimes
they
laid
to
the
Christians
charge
,
and
that
they
overcame
them
by
chusing
to
lay
down
their
lives
rather
than
to
do
the
things
they
required
of
them
:
And
that
he
thought
it
sit
to
advertise
them
,
that
the
Christians
,
when
Earth-quakes
happened
,
were
not
under
such
dreadful
fears
as
they
were
;
and
that
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
indued
with
a
firmer
confidence
and
trust
in
God
.
And
there
next
followeth
another
Epistle
of
the
Emperour
Antoninus
Philosophus
to
the
Senate
and
People
of
Rome
;
wherein
he
gave
them
an
account
of
an
eminent
danger
that
he
and
his
Army
were
in
,
in
the
Heart
of
Germany
,
by
the
sudden
approach
of
nine
hundred
and
seventy
thousand
Barbarians
and
Enemies
:
And
how
that
finding
his
strength
to
oppose
them
very
small
,
he
commanded
all
those
to
appear
before
him
who
were
called
Christians
,
(
as
suspecting
,
't
is
like
,
either
their
sidelity
or
courage
)
and
perceiving
there
were
a
great
number
of
them
,
very
sharply
inveighed
against
them
:
Which
(
saith
he
)
I
ought
not
to
have
done
in
regard
of
the
vertue
which
I
after
found
to
be
in
them
;
whereby
they
beg●…
the
fight
not
with
Darts
and
Weapons
and
sound
of
Trumpets
;
which
thing
they
approved
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
out
of
respect
to
God
whom
they
bear
in
their
conscience
.
Wherefore
(
proceeds
he
)
it
is
meet
that
we
should
know
that
those
whom
we
suspect
for
Atheists
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
have
God
willingly
inclosed
,
or
of
his
own
accord
inhabiting
,
in
their
Conscience
:
For
laying
themselves
flat
upon
the
earth
,
they
prayed
not
only
for
me
,
but
also
for
my
whole
Army
,
which
was
then
present
,
that
they
might
be
a
means
of
solace
and
comfort
to
us
,
in
our
present
hunger
and
thirst
,
(
for
we
could
not
come
by
any
water
for
five
days
together
:
)
But
as
soon
as
they
were
postrate
upon
the
Ground
,
and
prayed
to
a
God
whom
I
knew
not
,
immediately
there
fell
Rain
from
Heaven
,
upon
us
,
very
cool
and
refreshing
,
but
upon
our
Adversaries
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
fiery
Hail-storm
:
And
their
prayer
was
instantly
accompanyed
with
the
presence
of
God
,
as
of
one
invincible
and
insuperable
.
Therefore
let
us
permit
these
people
to
be
Christians
,
lest
they
praying
to
have
the
like
weapons
imployed
against
us
,
they
should
obtain
their
desire
.
And
a
few
lines
after
,
the
Emperour
declared
it
his
Will
and
Pleasure
,
That
whosoever
accuseth
a
Christian
as
such
,
for
the
time
to
come
,
he
shall
be
burnt
alive
.
What
better
satisfaction
can
be
desired
by
us
,
concerning
the
truth
of
the
forementioned
Fathers
account
of
the
Christians
that
lived
in
their
days
,
than
that
which
the
Pens
of
these
their
enemies
have
given
to
us
?
There
is
one
thing
more
I
will
adde
concerning
the
primitive
Christians
,
viz.
That
the
most
calm
,
meek
,
peaceable
,
gentle
and
submissive
temper
recommended
in
the
Gospel
did
mightily
discover
its
self
in
them
:
And
thereby
we
may
judge
what
kind
of
people
they
were
as
to
the
other
parts
of
Christianity
;
it
being
impossible
that
such
an
excellent
spirit
should
be
alone
,
and
unaccompanied
with
the
other
Vertues
.
Though
they
were
for
the
most
part
very
sorely
persecuted
,
yet
,
as
Tertullian
saith
(
in
his
Book
ad
Nationes
)
Nunquam
conjuratio
erupit
,
there
was
never
any
uproar
or
hurly-burly
among
them
.
And
having
,
in
his
Apology
,
ask'd
the
two
Emperors
and
the
rest
this
Question
,
If
we
are
commanded
to
love
our
Enemies
,
whom
have
we
then
to
hate
?
He
thus
proceeds
:
How
often
do
you
your selves
rage
against
the
Christians
who
are
obedient
unto
you
,
and
moreover
suffer
them
to
be
stoned
and
burnt
by
the
rout
of
common
people
;
but
yet
what
Revenge
did
ye
ever
observe
them
repaying
for
the
injuries
done
unto
them
,
as
stout
hearted
as
they
are
even
to
death
it self
?
If
it
be
objected
(
as
it
is
by
some
)
that
this
might
be
attributed
not
to
their
good
temper
,
but
to
mere
necessity
,
seeing
they
knew
themselves
too
weak
to
succeed
in
any
rebellious
or
violent
attempt
:
Let
the
same
Tertullian
give
an
answer
;
and
he
doth
it
in
the
very
next
words
.
In
one
night
(
saith
he
)
with
a
few
Firebands
they
could
revenge
themselves
sufficiently
upon
you
,
if
they
thought
it
lawful
to
render
evil
for
evil
.
Nay
,
and
not
only
so
,
but
he
tells
them
plainly
that
they
were
in
circumstances
to
manage
the
parts
of
hostes
exerti
,
open
enemies
against
them
,
as
well
as
of
vindices
occulti
,
●…ly
and
secret
revengers
;
and
that
they
could
raise
an
Army
,
if
it
pleased
them
,
numerous
and
powerful
enough
to
cope
with
them
:
and
withal
he
thus
proceeds
:
Hesterni
sumus
,
&
vestra
omnia
implevimus
,
&c.
Though
we
are
but
as
it
were
of
yesterday
,
yet
you
have
no
place
but
is
full
of
us
;
your
Cities
,
your
Islands
,
Castles
,
Towns
,
Council-houses
;
your
fortresses
,
Tribes
,
Bands
of
Souldiers
,
Palace
,
Senate
,
Court
,
Sola
vobis
relinquimus
templa
,
Your
Temples
onely
are
empty
of
us
.
And
he
goes
on
Cui
bello
non
idonei
,
&c.
What
battles
are
not
we
able
to
wage
with
you
,
who
are
so
willingly
slain
by
you
;
but
according
to
the
Laws
of
our
Religion
we
esteem
it
better
to
be
killed
than
to
kill
.
Nay
,
he
next
tells
them
,
po●…uimus
inermes
nec
rebelles
,
&c.
We
need
not
take
arms
and
rebel
to
revenge
our selves
upon
you
,
for
we
are
so
great
a
part
of
the
Empire
,
that
by
but
departing
from
you
,
we
should
utterly
destroy
it
,
and
affright
you
with
your
own
Solitude
,
and
leave
you
more
enemies
than
loyal
Subjects
.
And
so
far
were
they
from
making
use
of
the
advantages
they
had
to
deliver
themselves
by
the
way
of
violence
,
That
(
as
not
long
after
he
saith
to
them
)
they
prayed
for
the
Emperours
,
and
those
in
Authority
under
them
,
for
peace
and
a
quiet
state
of
affairs
among
them
,
and
(
as
some
where
he
adds
)
very
ready
also
to
give
them
assistance
against
their
enemies
.
The
story
of
the
Thebaean
Legion
is
wonderful
to
astonishment
;
it
consisted
of
just
six
thousand
six
hundred
sixty
and
six
men
,
and
all
Christian.
These
when
Maximianus
Caesar
went
about
to
compel
them
to
offer
Sacrifice
to
the
heathenish
Gods
at
a
place
called
Octodurum
,
they
fled
to
another
called
Agaunum
;
&
when
he
sent
after
them
to
require
them
to
obey
that
his
command
,
they
drew
up
together
into
a
Body
,
and
with
one
voice
professed
that
they
could
not
do
it
.
Maximianus
thereupon
commanded
that
every
tenth
man
of
them
should
be
slain
upon
the
place
;
which
accordingly
was
immediately
done
without
the
least
resistance
.
Mauritius
,
the
General
of
this
Legion
,
thus
addressed
himself
to
the
Souldiers
:
Quàm
timui
ne
quisquam
,
quod
Armatis
facile
est
,
&c.
How
fearful
was
I
lest
any
of
you
,
being
in
Arms
,
and
therefore
no
hard
matter
to
do
it
,
should
attempt
the
defending
of
your selves
,
and
by
that
means
prevent
a
happy
and
most
glorious
death
.
And
so
goes
on
most
excellently
,
to
encourage
them
rather
to
submit
to
death
,
than
resist
their
Emperour
.
When
every
tenth
man
was
slain
,
the
Emperour
repeated
his
command
to
the
survivers
,
and
they
all
thus
answered
:
Milites
quidem
,
Caesar
,
tui
sumus
,
&c.
We
are
,
it
is
confessed
,
thy
Souldiers
,
O
Caesar
,
for
the
defence
of
the
Roman
Republique
;
nor
have
we
ever
proved
either
traytors
,
or
cowards
;
but
this
command
of
thine
we
cannot
obey
;
For
know
,
we
are
all
Christians
;
yet
all
our
bodies
shall
be
subject
to
thee
,
&c.
At
last
Exuperius
their
Ensign
concludes
thus
,
Non
nos
adversum
Te
,
Imperator
,
armavit
ipsa
,
quae
fortissima
est
in
periculis
,
desperatio
,
&c.
Despair
it self
hath
not
armed
us
against
thee
,
O
Emperour
;
behold
we
have
all
our
weapons
in
our
hands
,
and
yet
resist
not
;
because
we
had
rather
die
innocent
than
live
nocent
.
And
thereupon
they
were
all
put
to
the
slaughter
,
not
a
man
of
them
once
offering
to
defend
himself
.
You
may
find
the
Relation
of
this
more
at
large
,
taken
out
of
Fucherius
by
Grotius
,
and
set
down
in
his
Book
De
jure
Belli
&
Pacis
.
Origen
also
tells
Celsus
that
he
or
any
of
nothing
of
Sedition
that
the
Christians
were
ever
guilty
of
:
And
yet
,
what
Tertullian
said
of
the
Roman
Empire
in
General
,
this
Father
elsewhere
in
the
same
book
speaketh
of
Greece
and
Barbary
,
viz.
That
the
Gospel
had
subdued
all
that
Country
and
the
greater
part
of
this
,
and
had
brought
over
to
Godliness
souls
innumerable
.
Thus
you
see
how
far
the
Primitive
Christians
were
from
the
tumultuous
,
fiery
,
and
boisterous
Spirit
,
that
Christendom
above
all
other
parts
of
the
world
hath
been
since
infested
with
.
And
thus
we
have
shewn
that
there
was
once
a
time
(
God
grant
that
the
like
may
be
again
)
when
the
success
of
the
Christian
Religion
in
conquering
mens
lusts
and
rectifying
their
Natures
,
was
greatly
answerable
to
the
efficacy
that
it
hath
for
this
purpose
.
And
so
we
pass
to
the
second
Inference
.
CHAP.
XVII
.
The
Second
Inference
.
That
we
understand
from
what
hath
been
said
of
the
Design
of
Christianity
,
how
fearfully
it
is
abused
by
those
that
call
themselves
the
Roman
Catholiques
.
That
the
Church
of
Rome
hath
by
several
of
her
Doctrines
enervated
all
the
Precepts
and
the
Motives
to
Holiness
contained
in
the
Gospel
.
That
she
hath
rendered
the
Means
therein
prescribed
for
the
attainment
thereof
extremely
ineffectual
.
That
she
hath
also
as
greatly
corrupted
them
.
Diverse
Instances
of
the
Papists
Idolatry
.
Their
Image
worship
one
Instance
.
Their
praying
to
Saints
departed
another
.
Other
Impieties
accompanying
it
,
mentioned
▪
Some
account
of
their
Blasphemies
,
particularly
in
their
Prayers
to
the
Blessed
Virgin
.
Their
worshipping
the
Hoast
the
third
and
Grossest
instance
of
their
Idolatry
.
Some
other
of
their
Wicked
and
most
Anti-christian
Doctrines
.
SEcondly
,
By
what
hath
been
said
concerning
the
Design
of
the
Christian
Religion
,
we
easily
understand
how
fearfully
it
is
abused
by
those
that
call
themselves
the
Roman
Catholiques
.
Nor
need
we
any
other
Argument
to
prove
Popery
to
be
nothing
less
than
Christianity
besides
this
,
viz.
That
the
Grand
Design
of
this
is
to
make
us
holy
;
and
also
aimeth
at
the
raising
of
us
to
the
most
Elevated
pitch
of
Holiness
,
and
is
admirably
contrived
for
that
purpose
:
But
the
Religion
of
the
Papists
as
such
doth
most
apparently
tend
to
carry
on
a
Design
that
is
diametrically
opposite
thereunto
:
To
serve
a
most
carnal
and
corrupt
interest
;
to
give
men
security
in
a
way
of
sinning
;
and
pretendeth
to
teach
them
a
way
to
do
,
at
one
and
the
same
time
effectually
,
the
most
contrary
and
inconsistent
works
:
That
is
,
to
deprave
their
natures
,
and
save
their
Souls
;
and
even
in
gratifying
their
wicked
inclinations
to
lay
a
firm
and
safe
foundation
for
eternal
happiness
.
So
that
,
if
this
(
as
they
pretend
it
alone
is
)
be
the
Christian
Religion
,
we
must
needs
ingenuously
acknowledge
,
that
what
we
said
in
the
Introduction
was
by
Celsus
and
Iulian
charged
upon
it
,
is
no
calumny
,
but
an
accusation
most
just
and
well
deserved
.
For
as
the
Church
of
Rome
hath
rendred
diverse
excellent
Precepts
of
Holiness
contained
in
the
Gospel
very
in-effectual
,
by
making
them
Counsels
onely
,
not
Commands
:
and
also
not
a
few
of
its
Prohibitions
unnecessary
by
her
Distinction
of
sins
into
Mortal
and
Venial
;
understanding
by
Venial
sins
such
as
for
the
sake
of
which
no
man
can
deserve
to
lose
the
Divine
favour
;
and
therefore
making
them
really
no
sins
:
So
hath
she
enervated
all
the
Evangelical
Commandments
both
Positive
and
Negative
,
and
made
them
sadly
insignificant
by
a
multitude
of
Doctrines
that
are
taught
by
her
most
Darling-sons
,
and
decreed
or
allowed
by
her self
.
That
one
Popish
Doctrine
of
the
Non-necessity
of
Repentance
before
the
imminent
point
of
Death
,
and
that
(
though
the
Church
requireth
it
upon
Holy-days
,
yet
)
no
man
is
bound
by
the
Divine
Law
to
it
until
that
time
,
is
of
it self
,
without
the
help
of
any
other
,
sufficient
to
take
away
the
force
of
all
the
holy
Precepts
of
our
Saviour
,
and
to
make
them
utterly
unsuccessful
to
the
Embracers
of
it
:
And
this
other
goeth
beyond
that
in
aptness
for
this
purpose
,
viz.
That
mere
Attrition
,
or
sorrow
for
sin
for
fear
of
Damnation
,
if
it
be
accompanied
with
Confession
to
the
Priest
,
is
sufficient
for
Salvation
.
For
,
as
the
former
maketh
a
Death-bed-repentance
onely
necessary
;
So
this
lar●…er
makes
that
Repentance
alone
so
,
which
is
far
from
deserving
to
be
so
called
,
and
which
wants
the
principal
Ingredients
of
that
Grace
,
viz.
Hatred
of
sin
,
and
Love
to
God
and
goodness
;
and
consequently
works
no
change
in
the
nature
of
the
sinner
,
nor
makes
him
partaker
in
the
least
measure
of
true
ho●…iness
.
The
Threats
of
hell
have
they
made
a
mere
Bug-bear
,
and
Scare-crow
by
their
Doctrine
of
Purgatory
;
and
the
fear
of
this
too
have
they
taken
a
notable
course
to
secure
men
from
by
that
of
Penances
,
and
the
Indulgences
granted
by
their
Popes
very
ordinarily
for
doing
certain
odde
Trifles
and
idle
things
;
but
which
by
money
can
never
fail
to
be
procured
.
Nor
are
the
most
horrid
impieties
shut
out
from
having
their
share
in
his
Holiness
his
Indulgences
;
as
more
than
sufficiently
appears
by
the
Tax
of
the
Apostical
Chancery
;
where
to
those
that
will
pay
the
price
,
Absolutions
are
to
be
had
for
the
most
abominable
and
not
to
be
named
villainies
,
nay
and
Licences
also
,
for
not
a
few
wickednesses
.
I
may
adde
to
the
forementioned
,
their
Doctrine
of
the
Meritorious
Supererogations
of
the
Saints
,
which
,
being
applied
to
others
;
they
teach
to
be
available
for
their
pardon
;
which
besides
its
most
impious
making
many
Co-saviours
with
Jesus
Christ
,
doth
infinitely
encourage
to
carelessness
and
loose
living
.
The
Religion
of
the
means
prescribed
in
the
Gospel
,
have
they
done
what
lay
in
them
to
make
both
extremely
ineffectual
and
highly
irreligious
.
I
say
,
First
,
Most
ineffectual
:
For
they
will
have
the
bare
saying
of
Prayers
without
the
least
minding
of
what
is
said
,
to
be
acceptable
to
and
prevalent
with
Almighty
God
:
And
congruously
to
this
fine
Doctrine
their
Church
enjoyns
them
to
be
said
in
a
Tongue
that
is
unknown
to
the
generality
of
her
children
.
Though
the
Papists
cannot
for
shame
but
acknowledge
it
a
good
thing
to
give
attention
of
mind
to
what
is
spoken
in
the
worship
of
God
,
yet
I
say
it
is
well
known
that
they
deny
it
to
be
necessary
so
to
do
;
and
make
the
mere
Opus
operatum
the
work
done
sufficient
,
and
that
in
all
Acts
of
Devotion
whatsoever
.
And
besides
their
Divine
Service
is
made
by
them
an
idle
and
vain
piece
of
Pageantry
by
the
abundance
of
foppish
Ceremonies
it
is
burthened
with
.
Nay
,
Secondly
,
It
is
made
as
wicked
as
ineffectual
:
It
being
accompanied
with
so
great
Immoralities
as
Gross
Idolatries
,
together
with
other
very
impious
practices
:
whereof
First
,
Their
worshiping
of
Images
is
a
notorious
Instance
:
They
making
pictures
of
Christ
and
his
Cross
,
and
even
of
the
holy
Trinity
,
and
giving
(
as
they
themselves
profess
to
do
)
Latria
or
Divine
Honour
to
them
.
And
as
for
what
they
have
,
by
stretching
their
wits
upon
the
Tenters
,
invented
to
defend
themselves
from
the
guilt
of
Idolatry
in
those
actions
,
it
will
do
the
Heathens
as
much
service
as
themselves
,
and
no
less
successfully
clear
and
acquit
them
from
that
soul
imputation
.
Celsus
in
defence
of
their
Idols
saith
,
That
they
are
not
Gods
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gifts
consecrated
to
them
.
And
the
Heathens
in
Lactantius
are
brought
in
saying
,
Non
ipsa
timemus
simulachra
,
&c.
We
fear
,
or
worship
not
the
Images
themselves
,
but
those
whose
Representatives
they
are
,
and
to
whose
names
they
are
consecrated
.
And
several
other
citations
might
be
produced
to
shew
,
that
the
Divine
Honour
that
was
by
the
Heathens
bestowed
on
their
Images
,
was
Relative
only
(
as
the
Papists
say
theirs
is
,
and
think
they
get
a
main
matter
by
so
saying
)
and
not
Absolute
.
But
as
for
their
worship
of
the
Image
of
the
Cross
,
it
is
grosser
Idolatry
than
I
believe
can
be
shewn
the
wiser
sort
of
Pagans
were
ever
guilty
of
.
For
the
Cross
it self
is
the
Ultimate
Term
of
their
Divine
Adoration
,
and
the
Image
is
worship'd
Relatively
,
as
it
represents
the
Cross
:
In
short
,
their
Image-worship
is
as
expresly
forbidden
by
the
second
Commandment
as
words
can
do
it
,
and
one
may
conclude
that
they
themselves
are
not
a
little
conscious
of
it
,
in
that
That
Commandment
is
left
out
of
their
Offices
of
frequent
use
.
Secondly
,
Another
plain
Instance
of
their
Idolatry
is
their
Praying
to
Saints
Departed
.
And
whereas
they
pretend
that
they
confer
not
upon
them
any
Divine
Honour
,
and
that
they
onely
pray
to
the
Saints
to
pray
for
them
;
this
pretence
is
but
a
pityfully
thin
Cob-web
to
hide
the
Idolatry
of
that
their
practice
.
For
besides
that
their
Invocations
of
them
and
of
the
same
Saints
too
in
innumerable
places
at
vast
distances
each
from
other
,
do
imply
an
opinion
of
such
an
excellency
in
them
,
(
viz.
such
a
knowledge
as
can
hardly
be
at
all
short
of
Omniscience
)
as
we
can
no
where
find
God
Almighty
hath
vouchsafed
to
any
Creature
;
they
likewise
make
their
prayers
to
them
with
professions
of
considence
in
them
,
and
with
all
the
Rites
of
Invocation
,
in
Sacred
Offices
,
and
in
places
set
apart
for
Divine
Worship
;
and
moreover
they
set
particular
Saints
over
whole
Cities
and
Countries
(
one
single
one
over
this
and
another
over
that
)
and
put
up
petitions
to
them
for
their
help
and
succour
.
And
the
Roman
Catechism
made
by
the
Decree
of
the
Council
of
Trent
,
and
published
by
the
Popes
command
doth
give
them
encouragement
so
to
do
(
as
the
late
Bishop
of
Down
sheweth
in
the
former
part
of
his
Dissuasive
from
Popery
)
in
these
words
;
The
Saints
are
therefore
to
be
invocated
,
because
they
continually
make
prayers
for
the
Health
of
man-kind
,
and
God
gives
us
many
benefits
by
their
merit
and
favour
:
And
it
is
lawful
to
have
recourse
to
the
favour
or
Grace
of
the
Saints
,
and
to
use
their
help
;
for
they
undertake
the
Patronage
of
us
.
And
he
adds
that
the
Council
of
Trent
doth
not
onely
say
,
It
is
good
to
fly
to
their
prayers
,
but
also
to
their
aid
,
and
to
their
help
.
And
he
furthermore
minds
them
of
this
Distich
in
the
Church
of
S.
Laurence
in
Rome
,
Continet
hoc
Templum
Sanctorū
corpora
pura
,
A
quibus
auxilium
suppleri
,
poscere
cura
.
Within
this
Church
Saints
holy
bodies
ly
,
Pray
them
,
that
they
with
help
would
thee
supply
.
So
that
over
and
above
the
Great
Impiety
of
their
praying
to
Saints
,
discovered
in
making
them
in
some
kind
equal
with
Christ
,
and
in
derogating
from
the
sufficiency
of
his
merits
,
satisfaction
and
intercession
;
God
being
prayed
to
with
reliance
on
theirs
as
well
as
on
his
,
and
through
them
as
well
as
him
;
(
as
may
be
farther
and
largly
shewn
in
their
prayers
,
and
chiefly
in
those
to
the
Blessed
Virgin
;
)
I
say
besides
this
gross
Impiety
of
that
practice
,
it
can
never
be
justified
from
the
charge
of
Idolatry
.
And
by
whatsoever
Arguments
they
endeavor
therein
to
prove
themselves
no
Idolaters
,
it
will
be
no
difficult
matter
by
the
same
to
vindicate
the
Heathens
from
that
abominable
crime
in
worshipping
their
Daemons
,
Heroes
and
Deified
Emperours
.
And
for
Hierocles
his
part
,
I
cannot
find
that
he
alloweth
of
praying
to
any
one
but
him
whom
he
calls
the
Supreme
God
:
For
,
speaking
of
the
honour
that
is
due
to
that
order
of
spirits
which
is
immediately
subordinate
to
Him
,
and
above
the
Daemons
and
Heroes
,
all
he
●…aith
concerning
it
is
,
that
it
consisteth
in
understanding
the
excellency
of
their
natures
,
But
I
have
not
yet
instanced
in
the
worst
part
of
the
Popish
prayers
to
departed
Saints
,
the
blasphemies
contained
in
those
to
the
Virgin
Mary
are
such
as
I
would
not
defile
my
pen
with
the
recital
of
any
of
them
,
did
I
not
know
it
to
be
too
needful
so
to
do
.
She
is
stiled
in
their
publique
prayers
,
the
Saviour
of
Desparing
Souls
,
the
bestower
of
Spiritual
Grace
and
Dispenser
of
the
most
Divine
Gifts
;
One
higher
than
the
heavens
,
and
deeper
than
the
earth
;
and
many
such
compellations
as
are
proper
onely
to
some
one
Person
of
the
glorious
Trinity
,
are
given
in
them
to
her
.
In
her
Anthem
she
is
supplicated
for
pardon
of
sin
,
for
Grace
and
for
Glory
.
And
the
forementioned
Learned
Bishop
observeth
that
in
the
Mass-Book
penned
One
thousand
five
hundred
thirty
eight
,
and
used
in
the
Polonian
Churches
,
they
call
the
Blessed
Virgin
viam
ad
vitam
,
&c.
the
way
to
Life
,
the
Governess
of
all
the
World
,
the
Reconciler
of
sinners
with
God
,
the
Fountain
of
Remission
of
sins
,
Light
of
Light
:
And
at
last
she
is
there
saluted
with
an
Ave
universae
Trinitatis
Mater
,
Hail
thou
Mother
of
the
Holy
Trinity
.
And
he
adds
that
the
Council
of
Constance
in
the
Hymn
they
call
a
Sequence
,
did
invocate
the
Virgin
in
the
same
manner
as
Councils
did
use
to
invocate
the
Holy
Ghost
:
That
they
call
her
the
Mother
of
Grace
,
the
Remedy
of
the
Miserable
,
the
Fountain
of
Mercy
,
and
the
Light
of
the
Church
.
And
lastly
his
Lordship
alleageth
a
Psalter
of
our
Lady
,
that
hath
been
several
times
Printed
at
Venice
,
at
Paris
and
Leipsich
,
the
Title
of
which
is
,
The
Psalter
of
the
Blessed
Virgin
compiled
by
the
Seraphical
Doctor
S.
Bonaventure
,
&c.
Which
consisteth
of
the
Psalms
of
David
,
One
hundred
and
fifty
in
number
:
in
which
the
name
of
Lord
is
left
out
,
and
that
of
Lady
put
in
,
and
altered
where
it
was
necessary
they
should
,
to
make
sense
.
Therein
,
whatsoever
David
said
,
whether
prayers
or
praises
of
God
and
Christ
,
they
say
of
the
Blessed
Virgin
;
and
whether
(
saith
he
)
all
that
can
be
said
without
intolerable
Blasphemy
,
we
suppose
needs
not
much
disputation
.
Who
would
not
readily
conclude
it
altogether
impossible
for
any
men
to
invent
,
or
approve
,
nay
or
not
to
have
indignation
against
such
daring
and
most
execrable
Impieties
,
that
are
not
utterly
beref●…
of
their
senses
,
or
are
but
one
remove
from
perfect
Atheists
?
There
are
diverse
other
most
prodigious
sayings
concerning
the
Virgin
Mary
transcribed
out
of
the
approved
Books
of
Great
Sons
of
the
Roman
Church
,
in
the
now
cited
Disswasive
from
Popery
,
to
which
I
refer
the
Reader
.
And
to
them
I
will
adde
some
which
may
doubtless
vie
with
the
worst
that
we
can
well
imagine
were
ever
uttered
,
of
one
Iohannes
Argentus
a
Prime
Catholique
youth
,
which
he
hath
exposed
to
the
view
of
the
world
in
a
Right
worthy
piece
,
treating
of
the
seven
Excellencies
of
the
most
Blessed
Virgin
.
Saith
he
,
Christus
servit
atque
assiduè
ministrat
Matri
suae
,
Christ
serveth
and
continually
administreth
to
his
Mother
;
and
next
thus
vents
himself
in
a
great
fit
of
Devotion
to
her
.
O
si
liceret
,
quàm
libenter
me
illi
socium
adjungerem
,
&c.
If
it
might
be
lawful
,
Oh
,
how
gladly
would
I
joyn
my self
with
him
as
his
Companion
!
How
willingly
would
I
learn
of
him
the
way
of
perfectly
serving
thy self
,
and
God!
(
the
Reader
will
not
anon
judge
his
placing
the
Virgin
before
God
himself
as
proceeding
from
inadvertency
,
)
How
willingly
would
I
ease
my
most
sweet
Iesus
of
this
his
labour
!
O
Lord
Iesu
my
most
lovely
Saviour
permit
me
to
perform
some
service
to
thy
Mother
;
but
if
thou
wilt
not
grant
me
this
,
yet
at
least
give
me
leave
,
that
whilest
thou
servest
thy
Mother
,
I
may
serve
thee
.
And
he
tells
us
afterward
,
that
,
God
is
in
other
creatures
after
a
threefold
manner
,
by
his
Essence
,
by
his
Presence
,
and
by
his
Power
;
but
in
the
most
Blessed
Virgin
after
a
fourth
manner
,
viz.
by
Identity
or
being
one
and
the
self-same
with
her
.
Who
could
think
that
the
worst
should
be
yet
behind
?
Let
the
Reader
judge
whether
it
be
or
no.
He
farther
saith
,
That
her
seventh
degree
of
excellency
consists
in
this
,
quòd
sit
Domina
Dei
,
that
she
is
the
Mistriss
of
God
.
And
then
a
line
or
two
after
,
as
if
he
had
thought
that
he
had
not
yet
sufficiently
performed
the
part
of
a
most
impudent
blasphemer
,
he
adds
that
supra
ipsum
thronum
Dei
solium
suum
collocavit
,
she
hath
erected
her
seat
above
the
very
throne
of
God
.
This
was
a
Fellow
that
had
improved
to
purpose
the
Prayers
he
had
learn'd
of
his
holy
Mother
.
Surely
she
could
not
find
in
her
heart
to
deny
so
passionately
devout
a
worshipper
of
the
Holy
Virgin
a
very
considerable
share
in
the
Merits
of
her
Supererogations
:
or
rather
may
we
not
think
that
she
would
judge
him
so
great
a
Saint
as
to
stand
in
no
need
of
them
;
and
to
have
of
his
own
to
spare
,
wherewith
to
add
to
the
riches
of
her
treasury
,
for
the
relief
of
those
who
being
conscious
to
themselves
of
being
too
dry
and
cold
devotionists
can
be
perswaded
to
go
to
the
charge
of
them
?
Have
we
not
now
infinite
cause
to
wonder
that
the
Papists
should
take
it
so
very
heinou●…ly
at
our
hands
,
that
we
fasten
upon
them
the
imputation
of
Idolatry
!
This
very
wretch
would
have
been
sensible
of
an
unsufferable
abuse
,
should
one
have
call'd
him
Idolater
,
as
Blasphemous
a
one
as
he
was
,
and
notwithstanding
his
having
even
more
than
Deified
a
mere
Creature
,
and
advanced
her
Throne
even
above
her
Creator's
.
Lord
!
to
what
heights
of
Impiety
will
Superstition
lead
men
!
and
how
thick
is
that
darkness
she
blindeth
the
eyes
of
her
captives
with
,
that
it
will
not
suffer
them
to
discern
that
guilt
which
is
no
whit
less
apparent
than
is
the
Sun
it self
.
But
Thirdly
,
The
grossest
Instance
of
the
Church
of
Rome's
Idolatry
we
have
yet
omitted
;
and
that
is
their
worshipping
the
Consecrated
Bread
,
not
as
God's
Representative
,
but
(
which
is
far
worse
)
as
God
himself
,
in
the
Sacrament
of
the
Altar
(
as
they
call
it
)
and
on
other
occasions
.
This
is
no
where
to
be
parallel'd
for
the
sottishness
of
it
,
no
not
among
the
most
Barbarous
and
Bruitish
Nations
;
it
being
founded
upon
the
most
absurd
,
contradictious
,
portentous
and
monstrous
conceit
that
ever
entered
the
head
of
any
mortal
:
as
they
have
had
it
unanswerably
and
to
the
confusion
of
their
faces
proved
to
them
by
a
multitude
of
Learned
Persons
of
the
Reformed
Religion
:
who
have
also
so
fully
,
and
with
such
mighty
and
irresistible
strength
made
good
the
forementioned
charge
of
Idolatry
,
and
of
other
Impious
Practices
and
Principles
against
them
,
that
it
is
unimaginable
how
it
should
be
possible
that
any
who
are
not
stark-blind
,
or
resolved
that
they
will
not
see
,
should
not
acknowledge
them
.
And
as
for
the
elaborate
tricks
whereby
they
endeavour
to
justifie
themselves
from
those
Accusations
,
and
to
perswade
the
World
that
they
are
undeserved
,
they
may
doubtless
,
whensoever
they
shall
have
a
mind
to
it
,
devise
others
no
less
plausible
with
as
little
pains
,
to
make
forcing
of
Virgins
no
Rape
,
lying
with
other
folks
Wives
no
Adultery
,
cutting
of
Purses
no
Theft
,
Robbing
of
Churches
no
Sacrilege
;
and
in
one
word
,
they
may
with
as
little
exercise
of
their
brains
invent
ways
to
do
whatsoever
is
most
flatly
forbidden
in
the
ten
Commandments
,
without
being
guilty
of
transgressing
any
one
of
them
.
I
might
proceed
to
instance
in
very
many
other
Doctrines
of
the
Romish
Church
,
which
by
what
we
have
said
of
the
Christian
Religion
we
may
be
perfectly
assured
are
Anti-Christian
;
but
I
will
onely
adde
two
or
three
more
.
As
,
their
asserting
the
Insufficiency
of
the
holy
Scriptures
for
mens
salvation
,
and
denying
them
to
be
the
Sole
Rule
of
Faith
,
and
joyning
with
them
their
own
paltry
Traditions
as
equally
necessary
to
be
believed
;
and
this
against
the
express
words
of
S.
Paul
to
Timothy
,
2
Epist.
3
Chap.
where
he
tells
him
that
the
holy
Scriptures
are
able
to
make
him
wise
unto
Salvation
,
through
faith
which
is
in
Christ
Iesus
.
And
that
All
Scripture
is
given
by
inspiration
of
God
,
and
is
profitable
for
Doctrine
,
for
reproof
,
for
correction
,
for
instruction
in
Righteousness
;
That
the
man
of
God
may
be
perfect
,
thorowly
furnished
unto
all
good
works
.
And
their
teaching
that
the
Gospel
is
obscure
,
and
difficult
to
be
understood
even
in
things
necessary
to
be
believed
and
practised
.
Which
,
as
it
makes
it
greatly
inefficacious
for
the
purpose
which
we
have
proved
it
is
designed
for
,
so
doth
it
open
a
gap
for
vile
interpretations
of
any
part
of
it
,
and
exposeth
it
to
the
power
of
Heretiques
,
and
especially
of
the
Romish
ones
,
to
make
it
a
mere
Nose
of
Wax
:
Which
none
can
doubt
,
that
consider
also
therewith
their
Doctrine
of
Implicite
Faith
;
and
that
other
upon
which
it
is
grounded
,
viz.
That
of
the
Infallibility
of
their
Church
:
which
,
as
the
Iesuites
define
,
is
seated
in
the
Pope's
Chair
.
But
whether
it
be
asserted
that
the
Popes
have
an
unerring
faculty
,
or
they
and
their
General
Councils
together
,
this
Doctrine
being
received
(
as
by
them
it
is
without
the
least
ground
)
for
unquestionably
true
,
doth
greatly
hazard
,
nay
and
even
necessitate
the
betraying
of
men
to
the
very
worst
both
of
opinions
and
practices
,
whensoever
this
pretended
infallible
guide
shall
be
pleas'd
to
propose
them
to
them
.
And
whosoever
believes
it
,
must
(
to
use
the
words
of
Mr
Chillingworth
)
be
prepared
in
mind
to
esteem
vertue
vice
,
and
vice
vertue
,
Christianity
Anti-christianism
,
and
Antichristianism
Christianity
,
if
the
Pope
shall
so
determine
.
And
this
Doctrine
,
without
doubt
,
is
that
which
causeth
those
of
the
Papists
to
stick
so
fast
in
silthy
〈◊〉
,
and
to
persist
so
obstinately
in
their
foul
errours
,
who
are
not
detained
therein
by
the
love
of
gain
(
with
which
their
Popes
,
and
other
Ecclesiasticks
by
the
means
of
diverse
of
them
are
mightily
enriched
)
or
by
the
dear
affection
they
bear
to
their
other
lusts
,
which
they
are
so
exactly
fitte●…
for
the
satisfaction
of
.
Their
Doctrines
being
very
many
of
them
so
ridiculously
absurd
,
plainly
false
and
of
such
dangerous
consequence
;
I
say
,
nothing
else
,
certainly
,
could
hold
the
sincerer
sort
of
Papists
in
the
belief
of
them
,
but
this
consideration
,
that
any
one
of
them
being
let
go
,
their
great
Dagon
of
the
Churches
Infallibility
must
necessarily
to
the
ground
with
it
.
I
might
also
instance
in
their
Doctrine
of
the
Dispensableness
of
the
most
Solemn
Oaths
,
which
is
no
less
destructive
to
Humane
Society
,
than
it
is
to
Piety
.
And
in
that
of
the
Popes
power
to
absolve
Subjects
from
their
Allegiance
to
their
lawful
Sovereigns
:
And
to
them
adde
a
great
number
of
Maximes
of
the
most
famous
order
among
them
,
the
Iesuites
,
and
Resolutions
of
Cases
of
Conscience
,
which
are
as
wicked
and
destructive
of
a
holy
Life
,
as
the
Devil
himself
can
well
devise
.
But
to
be
employed
with
Hercules
in
emptying
the
Augean
stable
would
be
as
acceptable
a
work
as
stirring
so
far
in
this
nasty
Sink
.
Whosoever
shall
peruse
the
Mystery
of
Iesuitism
,
may
find
more
than
enough
there
to
turn
his
stomach
,
though
it
should
be
none
of
the
most
squeamish
and
quezy
,
and
to
make
him
stand
astonished
,
and
bless
him
,
that
ever
such
loathsome
and
abominable
stuff
should
come
from
persons
that
derive
their
name
from
the
Holy
Iesus
.
But
to
hasten
to
the
conclusion
of
this
Chapter
,
the
most
pure
and
holy
Religion
of
our
Saviour
hath
the
Church
of
Rome
defiled
with
as
impure
and
unholy
opinions
and
practices
;
and
hath
taken
the
most
effectual
course
not
only
to
render
it
a
feeble
and
insignificant
thing
for
accomplishing
the
Design
for
which
it
was
intended
by
the
Blessed
Founder
of
it
,
but
also
to
make
it
unhappily
successful
in
serving
the
directly
contrary
.
The
great
Mystery
of
Godliness
hath
she
transformed
into
a
grand
Mystery
of
Iniquity
;
and
by
that
means
most
excessively
confirmed
its
professed
enemies
,
the
Iews
and
Mahumetans
,
in
their
enmity
against
it
.
And
for
my
own
part
I
should
not
stick
to
say
,
as
did
Averroes
(
when
he
observed
that
the
Popish
Christians
adored
that
they
ate
)
Sit
anima
mea
cum
Philosophis
,
Let
my
soul
take
its
fate
with
the
Philosophers
in
the
other
world
,
did
I
think
Christianity
to
be
such
a
Religion
as
she
makes
it
.
As
much
as
I
admire
it
now
,
I
should
then
prefer
that
of
Socrates
,
Plato
,
and
Cicero
very
far
before
it
.
Though
I
abhor
so
far
to
imitate
the
Papists
in
the
Devilishly
cruel
uncharitableness
,
as
to
pronounce
them
all
in
a
state
of
damnation
,
yet
I
dare
assert
with
the
greatest
and
most
undoubted
confidence
▪
that
all
that
continue
in
Communion
with
that
degenerated
and
Apostate
Church
,
run
infinite
hazards
:
And
moreover
that
it
is
impossible
that
any
sincere
persons
should
give
an
explicite
and
understanding
assent
to
all
her
Doctrines
:
but
that
whosoever
can
find
in
his
heart
to
practise
upon
them
,
can
be
nothing
better
than
a
shamefully
debauched
and
immoral
wretch
.
Nor
is
it
conceivable
what
should
induce
any
to
exchange
the
Reformed
for
the
Popish
Religion
(
as
too
many
have
of
late
done
)
that
have
but
a
competent
understanding
of
both
,
besides
the
desire
of
serving
some
corrupt
interest
.
And
we
plainly
see
,
that
the
generality
of
those
that
turn
Apostates
from
the
Church
of
England
to
that
of
Rome
,
are
such
people
as
were
a
Scandal
to
her
,
while
they
continued
in
her
:
And
that
Atheism
and
Popery
are
the
common
Sanctuaries
to
which
the
most
abominably
vicious
and
profane
of
this
Age
do
betake
themselves
.
CHAP.
XVIII
.
The
Third
Inference
.
That
these
two
sorts
of
Persons
are
most
extremely
sottish
.
1.
Such
as
expect
to
have
their
share
in
the
Salvation
of
the
Gospel
without
true
Holiness
▪
2.
Such
much
more
,
as
encourage
themselves
by
the
Grace
of
the
Gospel
in
Unholiness
.
THirdly
,
There
is
nothing
we
are
more
assured
of
by
what
hath
been
discoursed
of
the
Design
of
Christianity
,
than
that
these
two
sorts
of
persons
are
guilty
of
extreme
sottishness
:
Namely
,
Those
that
expect
to
have
a
share
in
the
Salvation
of
the
Gospel
without
true
Holiness
:
And
much
more
,
Those
that
encourage
themselves
by
the
grace
of
the
Gospel
in
their
Unholiness
.
First
,
Those
that
expect
to
have
their
share
in
the
Salvation
of
the
Gospel
without
true
Holiness
.
I
fear
me
that
such
people
are
not
consined
within
the
limits
of
the
Romish
Church
;
but
that
a
vast
number
of
Protestants
also
may
be
deservedly
accused
upon
this
account
.
But
by
so
much
more
sottish
are
these
than
the
Papists
,
by
how
much
better
things
their
Religion
teacheth
them
than
the
Papists
doth
.
Though
I
must
likewise
with
sadness
acknowledge
that
too
many
opinions
have
been
unhappily
foisted
into
it
,
that
give
too
great
encouragement
to
a
careless
life
.
But
that
those
which
promise
to
themselves
an
interest
in
the
Salvation
purchased
by
Jesus
Christ
,
either
from
their
Baptism
,
and
partaking
of
certain
Christian
priveleges
,
or
from
their
being
of
such
or
such
a
Sect
and
Mode
of
Professors
,
or
from
their
supposed
Orthodoxy
and
good
belief
,
and
zeal
against
erroneous
Doctrines
,
or
from
their
imagining
Christ's
Righteousness
theirs
and
applying
the
Promises
to
themselves
,
or
from
their
abstaining
from
the
grosser
and
more
scandalous
sins
,
or
from
their
doing
some
externally
good
actions
,
and
have
in
the
mean
time
no
care
to
be
universally
obedient
,
to
mortifie
every
lust
,
and
to
obtain
an
inward
principle
of
Holiness
;
that
those
,
I
say
,
which
thus
do
,
are
guilty
of
most
egregious
and
stupid
folly
,
is
most
manifest
from
what
hath
been
discoursed
of
the
Design
of
Christianity
.
For
we
have
shewn
not
only
that
Reformation
of
Life
from
the
practice
,
and
purification
of
heart
from
the
liking
of
sin
are
as
plainly
as
can
be
asserted
in
the
Gospel
to
be
absolutely
necessary
to
give
men
a
right
to
the
promises
of
it
;
but
also
that
its
Great
Salvation
doth
even
consist
in
it
:
that
,
Salvation
from
sin
is
the
grand
Design
of
the
Christian
Religion
,
and
that
from
wrath
is
the
Result
of
this
.
I
will
instance
in
two
more
Scriptures
for
the
farther
proof
of
this
.
The
Apostle
S.
Paul
saith
,
Ephes.
2.
5
,
&c.
Even
when
we
were
dead
in
trespasses
and
sins
hath
he
quickened
us
together
with
Christ
,
(
by
grace
ye
are
saved
)
and
hath
raised
us
up
together
,
and
made
us
sit
together
in
Heavenly
places
in
Christ
Iesus
:
That
in
the
ages
to
come
he
might
shew
the
exceeding
Riches
of
his
grace
in
his
kindness
towards
us
through
Christ
Iesus
.
For
by
Grace
ye
are
saved
,
through
faith
,
(
or
by
the
means
of
believing
the
Gospel
)
and
that
not
of
your selves
,
it
is
the
gift
of
God
.
Where
,
by
the
Salvation
which
the
Ephesian
Christians
are
said
to
have
obtained
,
and
in
the
bestowing
of
which
upon
them
the
exceeding
Riches
of
God's
Grace
appeared
,
is
plainly
to
be
understood
their
deliverance
from
their
former
Heathenish
Impieties
and
sinful
Practices
:
And
so
is
it
interpreted
by
our
best
Expositors
.
Again
it
is
said
,
Titus
3.
5.
Not
by
works
of
Righteousness
which
we
have
done
,
but
according
to
his
mercy
he
saved
us
(
how
saved
us
?
it
follows
)
by
the
washing
of
Regeneration
,
&
Renewing
of
the
holy
Ghost
.
Our
Saviour
giveth
●…ase
to
our
Sin-sick
Souls
by
recovering
them
to
health
:
And
his
Salvation
first
consisteth
in
curing
our
wounds
,
and
secondarily
in
freeing
us
from
the
smart
occasioned
by
them
.
S.
Peter
tells
the
Christians
that
by
his
stripes
they
were
healed
,
1
Pet.
2.
24.
It
being
a
quotation
out
of
Isaiah
53.
5.
Clemens
Alexandrinus
in
the
second
book
of
his
Stromat
.
hath
this
saying
to
the
same
Pardon
doth
not
so
much
consist
in
Remission
as
in
Healing
;
That
is
,
the
pardon
of
the
Gospel
doth
chiefly
discover
it self
in
curing
men
of
their
sins
;
in
delivering
sinners
from
the
power
of
them
,
rather
than
from
the
mere
punishment
due
to
them
.
By
which
words
that
learned
Father
declared
that
he
looked
upon
the
subduing
of
sin
as
a
more
eminent
act
of
grace
,
than
the
bare
forgiveness
of
it
.
Now
,
would
that
man
be
accounted
any
better
than
a
perfect
Ideot
,
who
being
sorely
hurt
should
expect
from
his
Chirurgion
perfect
●…ase
,
when
he
will
not
permit
him
to
apply
any
plaister
for
the
healing
of
his
wound
?
Or
that
being
deadly
sick
should
look
that
his
Physician
should
deliver
him
from
his
pain
,
when
he
will
not
take
any
course
he
prescribes
for
the
removal
of
the
distemper
that
is
the
cause
of
it
?
But
of
far
greater
folly
are
all
those
guilty
,
who
will
not
be
perswaded
to
part
with
their
Sins
,
and
yet
hope
for
the
Salvation
of
their
Souls
.
He
that
looketh
for
this
,
expects
that
which
implyeth
a
most
palpable
contradiction
,
and
is
impossible
in
its
own
nature
to
be
effected
.
It
hath
been
fully
enough
shewn
that
mere
deliverance
from
misery
,
cannot
possibly
be
without
deliverance
from
sin
;
and
,
much
less
Eternal
Blessedness
in
the
Enjoyment
of
God
.
Secondly
,
But
how
excessively
mad
then
are
those
,
which
turn
the
grace
of
God
declared
in
the
Gospel
into
wantonness
,
and
take
encouragement
from
the
abundant
kindness
and
good
will
therein
expressed
to
wretched
sinners
,
with
the
more
security
and
boldness
to
commit
sin
?
We
read
of
such
in
the
Epistle
of
S.
Iude
;
And
God
knows
there
are
too
many
such
in
these
our
days
.
But
seeing
it
is
so
grosly
foolish
a
thing
for
men
to
hope
to
be
saved
notwithstanding
their
living
in
the
allowance
of
known
sins
,
what
desperate
Madness
then
is
it
to
be
imboldened
in
ungodly
practices
,
by
the
offers
Christ
makes
of
pardon
and
salvation
to
them
.
These
declare
that
they
look
upon
the
Design
of
Christianity
not
onely
as
different
from
what
it
hath
been
demonstrated
it
is
,
but
also
as
directly
opposite
,
and
perfectly
contrary
thereunto
.
These
do
not
only
judge
their
Saviour
to
be
no
friend
to
holiness
,
but
to
be
the
greatest
enemy
likewise
to
it
;
and
a
Minister
of
sin
and
wickedness
.
They
make
him
to
be
the
very
servant
of
the
Devil
,
in
stead
of
coming
to
destroy
his
Shall
we
Sin
(
saith
the
Apostle
)
that
Grace
may
abound
?
God
forbid
!
greatest
of
evils
,
it
can
be
no
other
than
the
highest
and
most
significant
expression
of
hatred
to
us
,
to
encourage
us
to
the
commission
of
it
.
It
is
so
far
from
being
part
of
our
Christian
Liberty
,
to
be
delivered
from
our
obligation
to
all
or
any
of
the
Laws
of
Righteousness
,
that
such
a
deliverance
would
be
the
most
Diabolical
yoke
of
Bondage
.
If
any
man
can
be
so
silly
as
to
object
that
of
the
Apostle
,
Rom.
6.
14.
Ye
are
not
under
the
Law
,
but
under
Grace
:
Let
him
give
himself
an
answer
by
reading
the
whole
verse
;
and
then
make
ill
use
of
that
passage
if
he
can
tell
how
.
The
words
foregoing
it
in
the
same
verse
are
these
:
Sin
shall
not
have
dominion
over
you
,
and
these
words
are
a
proof
of
that
assertion
:
For
ye
are
not
under
the
Law
,
but
under
Grace
:
That
is
,
as
if
he
should
say
,
It
is
the
most
inexcuseable
thing
for
you
to
continue
under
the
dominion
and
power
of
sin
,
because
ye
are
not
under
the
weak
and
inefficacious
Paedagogy
of
the
Law
of
Moses
,
but
a
Dispensation
of
Grace
,
wherein
there
is
not
only
Forgiveness
assured
to
truly
Repenting
sinners
,
but
strength
afforded
to
enable
to
the
subduing
and
mortification
of
all
sin
.
Our
Saviour
hath
told
us
expresly
that
he
came
to
destroy
the
Law
,
(
that
is
the
Moral
Law
)
but
to
fulfil
it
:
And
that
Heaven
and
Earth
shall
soouer
pass
away
,
than
that
one
jot
or
little
thereof
shall
sail
.
And
it
is
absolutely
impossible
,
that
our
obligation
thereunto
should
cease
,
while
we
continue
Men.
All
the
duties
therein
contained
being
most
necessary
and
natural
results
from
the
Relation
we
stand
in
to
God
and
to
one
another
,
and
from
the
Original
make
and
constitution
of
humane
souls
.
But
it
is
too
great
an
honour
to
the
Doctrine
of
Libertinism
to
bestow
two
words
upon
its
confutation
,
it
being
so
prodigiously
monstrous
,
that
it
would
be
almost
a
breach
of
Charity
to
judge
that
Professour
of
Christianity
not
to
have
suffered
the
loss
of
his
wits
that
hath
entertained
it
,
or
hath
the
least
favour
for
it
;
supposing
he
hath
but
the
least
smattering
in
the
Christian
Religion
.
It
is
a
most
amazing
thing
,
that
such
a
thought
should
have
any
admission
into
the
mind
of
such
a
one
,
while
he
is
compos
mentis
,
and
not
utterly
deprived
of
his
Intellectuals
:
Our
Saviour's
Gospel
being
wholly
levelled
at
the
mark
of
killing
all
sorts
of
sin
in
us
,
and
rendering
us
exactly
obedient
to
the
Divine
Moral
,
and
also
all
innocent
humane
Laws
.
Let
me
speak
to
such
as
so
shamefully
abuse
our
incomparable
Religion
,
as
to
take
liberty
from
thence
to
be
in
any
kind
immoral
,
in
the
words
of
S.
Paul
,
Rom.
2.
4
,
5.
Despisest
thou
the
Riches
of
God's
goodness
and
forbearance
and
long-suffering
,
not
knowing
that
his
goodness
leadeth
thee
(
or
designeth
the
leading
of
thee
)
to
Repentance
?
But
after
thy
hardness
and
impenitent
heart
treasurest
up
to
thy self
wrath
against
the
day
of
wrath
,
and
Revelation
of
the
Righteous
Iudgment
of
God
,
&c.
CHAP.
XIX
.
The
Fourth
Inference
.
That
a
right
understanding
of
the
Design
of
Christianity
will
give
satisfaction
concerning
the
true
Notion
,
1.
Of
Iustifying
Faith
,
2.
Of
the
Imputation
of
Christ's
Righteousness
.
FOurthly
,
From
what
hath
been
said
of
the
Design
of
Christianity
may
be
clearly
inferred
the
True
notion
of
Iustifying
Faith
,
and
of
the
Imputation
of
Christ's
Righteousness
.
First
,
Of
Iustifying
Faith
.
We
thence
learn
,
That
it
is
such
a
belief
of
the
Truth
of
the
Gospel
,
as
includes
a
sincere
resolution
of
Obedience
unto
all
its
Precepts
;
or
(
which
is
the
same
thing
)
includes
true
Holiness
in
the
nature
of
it
:
And
moreover
that
it
justifieth
as
it
doth
so
.
For
surely
the
Faith
which
intitles
a
sinner
to
so
high
a
privelege
as
that
of
justification
,
must
needs
be
such
as
complieth
with
all
the
purposes
of
Christ's
coming
into
the
world
,
and
especially
with
his
grand
purpose
;
and
it
is
no
less
necessary
that
it
should
justifie
as
it
doth
this
;
That
is
,
as
it
receives
Christ
for
a
Lord
,
as
well
as
for
a
Saviour
.
But
I
need
not
now
distinguish
between
these
two
,
there
being
but
a
notional
difference
between
them
in
this
matter
.
For
Christ
(
as
was
shewn
)
as
he
is
a
Saviour
,
designeth
our
Holiness
:
his
Salvation
being
chiefly
that
from
the
worst
of
evils
,
sin
;
and
principally
consisting
in
deliverance
from
the
power
of
it
.
I
scarcely
more
admired
at
any
thing
in
my
whole
life
,
than
that
any
worthy
men
especially
should
be
so
difficultly
perswaded
to
embrace
this
account
of
Iustifying
Faith
;
and
should
perplex
and
make
intricate
so
very
plain
a
Doctrine
.
If
this
be
not
to
seek
knots
in
a
Bulrush
,
I
know
not
what
is
.
I
wish
there
were
nothing
throughout
the
Bible
less
easily
intelligible
than
this
is
,
and
I
should
then
dare
to
pronounce
it
one
of
the
plainest
of
all
books
that
ever
pen
wrote
.
For
seeing
the
great
end
of
the
Gospel
is
to
make
men
good
,
what
pretence
can
there
be
for
thinking
,
that
Faith
is
the
Condition
(
or
I
'le
use
the
word
[
Instrument
]
as
improper
and
obscure
as
it
is
)
of
Iustification
,
as
it
complieth
with
only
the
precept
of
relying
on
Christ's
Merits
for
the
obtaining
of
it
:
especially
when
it
is
no
less
manifest
than
the
Sun
at
Noon-day
,
that
obedience
to
the
other
precepts
must
go
before
obedience
to
this
;
and
that
a
man
may
not
rely
on
the
merits
of
Christ
for
the
forgiveness
of
his
sins
,
and
he
is
most
presumptuous
in
so
doing
,
and
puts
an
affront
upon
his
Saviour
too
,
till
he
be
sincerely
willing
to
be
reformed
from
them
:
And
besides
such
a
Relyance
is
ordinarily
to
be
found
among
unregenerate
,
and
even
the
very
worst
of
men
.
And
therefore
how
can
it
be
otherwise
,
than
that
that
act
of
faith
must
needs
have
a
hand
in
justifying
,
and
the
special
hand
too
,
which
distinguisheth
it
from
that
which
is
to
be
found
in
such
persons
.
And
I
adde
,
what
good
ground
can
men
have
for
this
fancy
,
when
as
our
Saviour
hath
merited
the
pardon
of
sin
,
for
this
end
,
that
it
might
be
an
effectual
motive
to
return
from
it
.
And
can
any
thing
in
the
world
be
more
indisputably
clear
,
than
,
if
the
only
direct
scope
that
Christianity
drives
at
be
the
subduing
of
sin
in
us
,
and
our
freedom
from
its
guilt
or
obligation
to
punishment
be
the
consequent
of
this
(
as
I
think
hath
been
demonstrated
with
abundant
evidence
;
)
that
faith
invests
us
with
a
title
to
this
deliverance
no
otherwise
than
as
dying
to
sin
and
so
consequently
living
to
God
are
the
products
and
fruit
of
it
?
And
seeing
that
,
one
End
,
and
the
Ultimate
End
too
of
Christ's
coming
was
to
turn
us
from
our
iniquities
,
if
the
nature
of
Faith
considered
as
Iustifying
must
needs
be
made
wholly
to
consist
in
Recumbence
and
Reliance
on
him
,
he
shall
be
my
Apollo
that
can
give
me
a
sufficient
reason
why
it
ought
only
to
consist
in
Reliance
on
the
Merits
of
Christ
for
the
pardon
of
sin
,
and
not
also
in
his
power
for
the
Mortification
of
it
.
In
short
,
Is
it
possible
that
faith
in
Christ's
blood
for
the
forgiveness
of
sin
should
be
the
onely
act
which
justifieth
a
sinner
,
when
such
a
multitude
of
plain
Texts
assure
us
,
that
he
died
also
to
make
us
holy
,
and
that
his
death
was
designed
to
deliver
us
from
dying
in
order
to
a
farther
end
,
namely
to
this
,
that
we
should
live
unto
him
who
died
for
us
.
I
will
never
trust
my
discursive
Faculty
so
long
as
I
live
,
no
not
in
the
plainest
and
most
undoubted
cases
,
if
I
am
mistaken
here
.
And
will
take
the
boldness
to
tell
those
who
are
displeased
with
this
account
of
Iustifying
Faith
,
that
(
in
my
opinion
)
it
is
impossible
they
should
once
think
of
any
other
,
if
they
did
as
seriously
weigh
and
throughly
consider
the
Design
of
Christianity
as
they
ought
to
do
.
I
the
more
insist
upon
this
,
because
those
persons
explication
of
this
point
hath
been
greatly
lyable
to
be
used
to
ill
purposes
by
insincere
persons
;
and
hath
given
infinite
advantage
to
the
dangerous
errour
of
Antinomianism
.
And
for
my
part
I
must
confess
that
I
would
not
willingly
be
he
that
should
undertake
to
encounter
one
of
the
champions
of
that
foul
cause
,
with
the
admission
of
this
principle
,
That
faith
justifieth
,
onely
as
it
apprehendeth
the
merits
and
righteousness
of
Iesus
Christ
:
I
must
certainly
have
great
luck
,
or
my
adversary
but
little
cunning
,
if
I
were
not
forced
to
repent
me
of
such
an
Engagement
.
Secondly
,
And
as
for
the
other
Doctrine
of
the
Imputation
of
Christ's
Righteousness
;
we
learn
from
the
Design
of
Christianity
that
this
is
the
true
explication
of
it
:
Namely
,
That
it
consists
in
dealing
with
sincerely
righteous
persons
,
as
if
they
were
perfectly
so
,
for
the
sake
and
upon
the
account
of
Christ's
Righteousness
.
The
grand
intent
of
the
Gospel
being
to
make
us
partakers
of
an
Inward
and
Real
Righteousness
,
and
it
being
but
a
secondary
one
that
we
should
be
accepted
and
rewarded
as
if
we
were
completely
righteous
;
it
is
not
possible
that
any
other
notion
of
this
Doctrine
should
have
truth
in
it
.
For
as
from
thence
it
appeareth
,
that
there
can
be
no
such
Imputation
of
Christ's
Righteousness
offered
in
the
Gospel
,
as
serveth
to
make
men
remiss
in
their
prosecution
of
an
Inward
Righteousness
;
So
is
it
manifest
likewise
,
That
that
Doctrine
is
designed
for
a
motive
to
quicken
and
excite
men
in
their
endeavours
after
such
a
Righteousness
as
this
is
.
So
far
is
it
,
from
tending
to
cause
in
us
an
undervaluing
and
sleight
esteem
of
it
,
that
,
as
sure
as
that
the
Ultimate
design
of
Christianity
is
to
indue
us
with
it
,
it
must
be
intended
for
no
other
purpose
but
to
farther
and
promote
that
business
:
And
it
is
effectual
thereunto
in
that
manner
,
that
we
shewed
the
exceeding
great
and
precious
Promises
of
the
Gospel
are
.
But
because
both
these
points
are
discussed
in
the
Free
Discourse
,
I
have
said
so
little
of
the
former
,
and
will
proceed
no
f●…rther
on
this
:
but
refer
the
Reader
thither
,
and
to
other
much
more
elaborate
Discourses
for
his
fuller
satisfaction
.
And
indeed
it
was
enough
for
me
in
this
place
to
shew
,
That
the
notion
laid
down
in
that
Book
of
both
these
Doctrines
,
doth
evidently
follow
from
that
Proposition
which
is
the
Subject
of
this
Treatise
.
CHAP.
XX.
The
Fifth
Inference
.
That
we
Learn
from
the
Design
of
Christianity
the
Great
Measure
and
Standard
whereby
we
are
to
judge
of
Doctrines
.
How
we
are
to
judge
of
the
Truth
of
Doctrines
.
FIfthly
,
we
learn
from
what
hath
been
said
of
the
Design
of
Christianity
,
what
is
the
Great
measure
and
standard
whereby
we
are
to
judge
of
Doctrines
;
both
whether
they
are
true
or
false
,
and
in
what
degree
necessary
to
be
received
or
rejected
.
First
,
we
understand
how
to
judge
of
the
Truth
of
Doctrines
.
We
may
be
certain
that
,
seeing
the
Design
of
Christianity
is
to
make
men
holy
,
whatsoever
opinions
do
either
directly
or
in
their
evident
consequences
obstruct
the
promoting
of
it
,
are
perfectly
false
;
and
with
as
great
peremptoriness
and
confidence
as
they
may
be
by
some
that
call
themselves
Christians
obtruded
upon
us
,
they
are
not
of
Christ
,
nor
any
part
of
his
Religion
.
And
those
which
do
appear
to
us
to
discourage
from
serious
endeavours
after
piety
and
true
vertue
,
we
ought
for
that
reason
,
while
we
have
such
an
opinion
of
them
,
most
vehemently
to
suspect
them
to
be
erroneous
.
For
it
being
the
business
of
our
Saviour's
coming
into
the
world
,
and
of
his
blessed
Gospel
,
effectually
to
perswade
us
to
use
our
utmost
diligence
in
subduing
our
lusts
,
and
qualifying
our
Souls
by
purity
and
holiness
for
the
enjoyment
of
God
,
and
to
make
our
endeavours
successful
for
that
purpose
;
we
may
be
undoubtedly
assured
that
he
hath
not
either
by
himself
immediately
,
or
by
his
Apostles
delivered
any
thing
that
opposeth
this
Design
.
If
(
saith
S.
Paul
)
I
build
again
the
things
that
I
destroyed
;
I
make
my self
a
Transgressor
:
And
no
man
that
hath
in
him
the
least
of
a
Christian
,
will
once
suspect
,
that
the
perfectly
wise
as
well
as
holy
Jesus
should
so
manage
the
business
he
hath
undertaken
,
as
what
he
builds
with
one
hand
,
to
pull
down
with
the
other
;
and
frustrate
that
Design
by
some
Doctrines
which
he
promoteth
by
others
.
Those
Doctrines
on
the
other
hand
which
in
their
own
nature
do
evidently
tend
to
the
serving
of
this
Design
of
Christianity
,
we
may
conclude
are
most
true
and
genuine
:
And
those
which
,
upon
our
serious
considering
of
them
,
we
are
perswaded
do
so
,
we
ought
upon
that
account
to
have
a
kindness
for
them
,
and
to
believe
them
of
an
higher
than
humane
Original
.
And
therefore
those
which
give
the
most
honourable
accounts
of
God
,
his
nature
,
and
dealing
with
the
sons
of
men
;
that
most
magnifie
his
grace
,
and
best
vindicate
his
Holiness
,
Justice
,
and
Goodness
;
do
commend
themselves
to
our
belief
with
infinite
advantage
:
Because
the
most
worthy
conceptions
of
the
Deity
are
extremely
helpful
and
likewise
necessary
to
the
loving
of
God
,
and
serving
him
as
becometh
us
,
and
have
a
mighty
influence
into
the
ordering
and
regulation
of
our
whole
man
;
as
might
be
largly
shewn
.
Those
Doctrines
,
again
,
that
most
discountenance
all
sins
both
against
the
first
and
second
Table
,
and
best
enable
to
answer
all
pleas
and
pretences
for
security
and
carelesness
;
that
are
most
highly
agreeable
to
the
innate
Dictates
of
our
minds
,
and
least
gratifie
and
please
our
carnal
part
;
we
may
from
the
consideration
of
the
Design
of
Christianity
be
greatly
perswaded
of
the
Truth
of
them
.
And
on
the
Contrary
,
Those
which
are
apt
to
instil
into
mens
minds
any
unlovely
notions
of
the
Divine
Nature
,
that
disparage
his
Holiness
,
or
lessen
his
kindness
and
good
will
to
his
Creation
,
and
the
obligations
of
the
generality
of
the
world
to
him
and
his
Son
Jesus
,
and
so
make
his
grace
a
narrow
and
scanty
thing
,
or
that
naturally
cast
any
dishonorable
reflections
on
any
person
of
the
most
holy
Trinity
;
must
needs
be
false
.
As
also
those
that
make
Religion
to
be
a
mere
Passive
thing
,
wholly
God's
work
,
and
not
at
all
ours
;
or
that
cramp
men
,
and
perswade
them
that
they
are
utterly
void
of
the
least
ability
to
co-operate
with
the
grace
of
God
or
to
do
any
thing
towards
their
own
salvation
;
or
any
way
whatsoever
discourage
them
from
the
diligent
prosecution
of
Holiness
;
or
deprive
us
of
any
help
afforded
us
towards
our
gaining
,
and
growth
in
grace
,
either
by
putting
a
slur
upon
the
written
word
,
in
advancing
above
it
the
light
within
men
,
and
in
Enthusiastical
pretences
to
immediate
Revelations
,
&c.
Or
else
by
teaching
men
to
sleight
any
one
Ordinance
of
the
Gospel
,
&c.
Or
such
Doctrines
as
tend
to
introduce
confusion
into
the
Church
of
Christ
,
and
to
deprive
it
of
all
Government
and
Order
,
or
in
short
that
give
countenance
to
any
Immorality
whatsoever
:
I
say
,
as
sure
as
the
Christian
Religion
is
true
,
and
that
what
we
have
proved
to
be
the
Design
thereof
,
is
so
;
such
Doctrines
as
these
must
needs
be
false
.
What
our
Saviour
saith
of
false
Prophets
,
is
as
true
of
most
Doctrines
,
By
their
fruits
you
shall
know
them
:
we
may
understand
whether
they
have
any
relation
to
Christianity
or
no
,
by
the
Design
they
drive
at
,
and
their
evident
consequences
.
And
I
may
adde
,
that
we
may
make
a
shrewd
guess
what
those
particular
wayes
and
modes
of
Religion
are
(
which
the
various
Sects
we
are
cantonized
into
have
espoused
to
themselves
,
and
are
so
fond
of
)
by
the
proper
and
most
distinguishing
effects
of
them
.
If
we
perceive
that
they
make
the
great
sticklers
for
them
,
to
differ
from
others
chiefly
in
unconcernednes
about
the
most
important
&
substantial
duties
of
Morality
,
and
in
laying
the
greatest
weight
upon
certain
little
Trifles
,
and
placing
their
Religion
in
mere
externals
;
or
that
the
things
whereby
they
are
most
peculiarly
discriminated
from
other
folk
are
spiritual
pride
,
and
fond
conceitedness
of
themselves
,
and
a
scornful
and
fierce
behaviour
towards
those
that
approve
not
of
their
way
;
uncharitableness
,
morosity
,
and
peevishness
;
a
seditious
,
ungovernable
and
untameable
spirit
,
&c.
I
say
,
if
we
observe
such
as
these
to
be
the
most
distinguishing
effects
of
their
several
Modes
and
Forms
,
we
have
sufficient
reason
from
thence
alone
greatly
to
presume
that
they
have
not
the
stamp
of
Ius
Christianum
upon
them
,
that
they
are
not
of
Christ
,
but
of
their
own
invention
.
The
wisdom
that
is
from
above
is
quite
another
thing
,
and
begets
perfectly
other
kind
of
effects
;
as
shall
be
shewn
hereafter
.
But
to
return
,
The
Design
of
the
Gospel
is
(
as
was
said
)
the
Great
Standard
by
which
we
are
to
judge
of
the
Truth
of
Opinions
:
Those
that
seem
to
us
to
oppose
this
Design
,
we
are
bound
to
suspect
,
because
they
do
so
;
but
those
which
apparently
do
this
,
we
must
with
heartiest
indignation
reject
.
And
though
we
should
meet
with
some
places
of
Scripture
that
at
first
sight
may
seem
to
favour
them
,
we
may
not
be
stumbled
upon
that
account
,
but
be
confident
that
whatsoever
is
their
true
meaning
,
as
sure
as
they
have
God
for
their
Author
,
they
cannot
possibly
patronize
any
such
Doctrines
.
And
,
lastly
,
in
examining
which
of
two
opinions
is
true
,
that
oppose
each
other
,
and
do
seem
to
be
much
a
like
befriended
by
the
holy
Scriptures
;
it
is
doubtless
a
very
safe
course
to
consider
as
impartially
as
we
can
,
which
doth
tend
most
to
serve
the
great
End
of
Christianity
,
and
to
prefer
that
which
we
are
perswaded
doth
so
.
CHAP.
XXI
.
How
we
are
to
judge
of
the
Necessity
of
Doctrines
either
to
be
embraced
or
rejected
.
A
brief
discourse
of
the
Nature
of
Points
Fundamental
.
How
we
may
know
whether
we
embrace
all
such
,
and
whether
we
hold
not
any
destructive
and
damnable
Errours
.
SEcondly
,
The
Design
of
Christianity
is
the
great
measure
whereby
we
are
to
judge
as
of
the
Truth
,
so
also
of
the
Necessity
of
Doctrines
either
to
be
embraced
or
rejected
.
First
,
We
may
thereby
understand
,
in
what
degree
we
ought
to
esteem
those
Necessary
to
be
by
all
received
,
which
we
our selves
are
convinc'd
of
the
Truth
of
;
or
,
which
of
such
are
Fundamental
Points
of
the
Christian
Faith
,
and
which
not
.
First
,
It
is
plain
,
That
in
the
general
those
and
those
only
are
primarily
and
in
their
own
nature
Fundamentals
,
which
are
absolutely
necessary
to
accomplish
in
us
that
Design
.
Such
,
as
without
the
knowledge
and
belief
of
which
it
is
impossible
to
acquire
that
Inward
Righteousness
and
true
Holiness
which
the
Christian
Religion
aimeth
at
the
introduction
of
.
It
is
in
it self
absolutely
necessary
,
not
to
be
ignorant
of
or
disbelieve
any
of
those
Points
,
upon
which
the
effecting
of
the
great
business
of
the
Gospel
in
us
doth
necessarily
depend
.
The
particulars
of
these
I
shall
not
stand
to
enumerate
,
because
(
as
will
appear
from
what
will
be
said
anon
)
it
is
not
needful
to
have
a
just
Table
of
them
:
And
besides
,
any
one
that
understands
wherein
the
nature
of
true
Holiness
lyeth
,
may
be
able
sufficiently
to
inform
himself
what
they
are
.
Secondly
,
It
is
as
evident
,
That
those
points
of
Faith
are
secondarily
Fundamental
,
the
disbelief
of
which
cannot
consist
with
true
Holiness
,
in
those
to
whom
the
Gospel
is
sufficiently
made
known
;
although
they
are
not
in
their
own
nature
such
,
as
that
Holiness
is
not
in
some
degree
or
other
attainable
without
the
belief
of
them
.
And
in
the
number
of
these
are
all
such
Doctrines
as
are
with
indisputable
clearness
revealed
to
us
.
Now
the
belief
of
these
,
though
it
is
not
in
it self
any
more
than
in
higher
or
lower
degrees
profitable
,
yet
is
it
even
absolutely
necessary
from
an
external
cause
,
though
not
from
the
nature
of
the
Points
themselves
,
viz.
In
regard
of
their
being
delivered
with
such
abundant
perspicuity
,
as
that
nothing
can
cause
men
to
refuse
to
admit
them
,
but
that
which
argueth
them
to
be
stark
naught
,
and
to
have
some
unworthy
and
base
end
in
so
doing
.
But
we
must
take
notice
here
,
that
all
such
Points
as
these
are
not
of
equal
necessity
to
be
received
▪
by
all
Christians
;
because
that
in
regard
of
the
diversity
of
their
capacities
,
educations
,
and
other
means
and
advantages
,
some
of
them
may
be
most
plainly
perceived
by
some
to
be
delivered
in
the
Scriptures
,
which
cannot
be
so
by
others
with
the
like
ease
.
And
in
the
second
place
,
what
hath
been
said
of
Fundamental
Truths
,
is
applicable
by
the
Rule
of
Contraries
to
the
opposite
Errours
,
as
I
need
not
shew
.
Now
then
,
would
we
know
whether
we
embrace
all
the
Fundamentals
of
Christianity
,
and
are
guilty
of
no
damnable
and
destructive
errours
;
among
the
great
diversity
and
contrariety
of
Opinions
that
this
kingdom
abounds
with
(
I
think
I
may
say
)
above
all
other
parts
of
Christendom
;
our
onely
way
is
to
examine
our selves
impartially
after
this
manner
.
Am
I
sincerely
willing
to
obey
my
Creatour
and
Redeemer
in
all
things
commanded
by
them
?
Do
I
entertain
and
harbour
no
lust
in
my
breast
?
Do
I
heartily
endeavour
to
have
a
right
understanding
of
the
holy
Scriptures
,
and
chiefly
of
the
Gospel
,
and
to
know
what
Doctrines
are
delivered
there
in
order
to
the
bettering
of
my
soul
by
them
,
and
the
direction
of
my
life
and
actions
according
to
them
?
If
we
can
answer
these
Questions
in
the
affirmative
;
whatsoever
mistakes
we
may
labour
under
,
they
can
be
none
of
them
such
as
will
undo
our
souls
;
because
we
shall
have
cause
to
conclude
from
thence
,
that
the
Design
of
Christianity
is
in
some
good
measure
effected
in
us
.
And
whatsoever
Tenets
may
be
accompanied
and
consist
with
the
true
Love
of
God
,
and
a
solicitous
care
to
keep
a
conscience
void
of
offence
towards
him
and
men
,
we
may
be
certain
from
the
past
Discourse
of
the
Design
of
the
Gospel
,
that
they
belong
not
to
the
Catalogue
of
Fundamental
Errours
.
This
obedient
temper
is
the
most
infallible
mark
(
of
any
I
know
)
of
an
Orthodox
man
;
He
that
is
indued
with
it
,
though
he
may
erre
,
cannot
be
an
Heretique
.
But
there
will
be
an
occasion
of
speaking
more
anon
to
this
purpose
.
CHAP.
XXII
.
The
Sixth
Inference
.
That
the
Design
of
Christianity
teacheth
us
what
Doctrines
and
Practices
we
ought
,
as
Christians
,
to
be
most
Zealous
for
or
against
.
SIxthly
,
We
consequently
learn
what
Doctrines
and
Practices
we
ought
,
as
Christians
,
to
be
most
zealous
for
or
against
.
Those
,
surely
,
that
are
most
available
to
the
begetting
and
encrease
of
true
holiness
,
it
is
our
duty
to
concern
our selves
most
for
the
defence
of
:
And
those
which
have
the
greatest
tendency
towards
the
endangering
of
it
,
to
set
our selves
with
the
greatest
industry
and
vigour
against
.
The
reason
is
plain
,
because
the
former
do
most
promote
the
Design
of
the
Gospel
,
and
the
latter
do
it
most
disservice
.
S.
Iude
exhorts
in
the
third
verse
of
his
Epistle
,
to
contend
earnestly
for
the
Faith
which
was
once
delivered
to
the
Saints
;
that
holy
Doctrine
which
was
first
delivered
by
our
Saviour
,
and
unanimously
by
his
Apostles
after
him
;
which
is
perfectly
contrary
to
the
wicked
and
abominable
Doctrines
taught
by
the
profane
crew
he
speaks
of
in
the
next
verse
(
and
were
more
than
probably
the
Gnosticks
)
which
were
crept
in
unawares
,
who
were
before
ordained
to
this
condemnation
(
or
whose
Impostures
first
,
and
then
the
vengeance
which
should
be
taken
of
them
,
were
formerly
written
of
or
foretold
both
by
Christ
and
his
Apostles
)
ungodly
men
,
turning
the
grace
of
God
into
lasciviousness
,
and
denying
the
only
Lord
God
,
and
our
Lord
Iesus
Christ
.
And
we
ought
to
contend
against
whatsoever
is
designed
to
overthrow
and
make
ineffectual
that
most
blessed
Doctrine
,
more
or
less
,
according
as
it
more
or
less
tends
so
to
do
.
Our
zeal
should
be
altogether
employed
for
the
promoting
of
personal
and
real
Holiness
,
and
mostly
for
the
Essential
parts
of
it
,
and
the
Necessary
means
and
helps
to
it
.
But
doubtless
it
cannot
be
worth
our
while
to
lay
out
any
considerable
matter
of
our
heat
,
either
for
or
against
Doubtful
Opinions
,
Alterable
Modes
,
Rites
and
Circumstances
of
Religion
:
They
are
not
things
on
which
much
weight
may
be
warrantably
laid
;
for
they
are
too
weak
to
bear
it
,
in
regard
of
their
being
so
little
serviceable
or
disserviceable
to
the
Design
of
Christianity
,
as
't
is
plain
they
are
.
I
say
,
eager
defending
or
opposing
of
such
kind
of
things
,
is
(
to
use
the
similitude
of
an
excellent
person
)
like
the
Apes
blowing
at
a
Glow-worm
which
affords
neither
light
nor
warmth
.
Nay
it
is
no
less
injurious
to
the
Design
of
Christianity
,
than
unserviceable
and
useless
,
as
we
have
been
effectually
taught
by
very
woful
experience
.
And
nothing
doth
more
harden
Atheistically-disposed
persons
,
than
their
observing
the
contention
of
Christians
about
matters
of
that
nature
;
for
thereby
do
they
take
a
measure
of
our
whole
Religion
.
And
besides
an
eager
concernedness
about
them
is
too
ordinarily
accompanied
with
a
lukewarm
or
rather
frozen
indifference
concerning
the
most
important
Points
and
the
Indispensables
of
Christianity
.
It
is
too
visibly
apparent
to
be
denied
,
That
those
which
have
such
a
sealding
hot
zeal
either
for
or
against
things
of
no
certainty
and
no
necessity
,
are
many
of
them
(
as
their
predecessors
the
Pharisees
were
)
in
the
very
other
extreme
as
to
not
a
few
of
the
weightyest
matters
of
Religion
.
CHAP.
XXIII
.
The
Seventh
Inference
.
That
the
Design
of
Christianity
well
considered
will
give
us
great
light
into
the
just
Bounds
and
Extent
of
Christian
Liberty
.
Of
complying
with
the
Customes
of
our
Country
,
and
the
will
of
our
Governours
.
The
Great
difference
between
the
Mosaical
Law
and
the
Gospel
as
to
its
Preceptive
part
.
SEventhly
,
we
may
be
greatly
satisfied
by
considering
the
Design
of
Christianity
concerning
the
Iust
bounds
and
extent
of
our
Christian
Liberty
.
For
that
being
to
make
men
holy
,
it
may
safely
be
presumed
that
such
things
as
have
neither
directly
nor
consequentially
any
tendency
to
the
depraving
of
our
Souls
,
are
left
free
to
us
by
our
Saviour
,
either
to
do
them
or
not
to
do
them
,
as
we
shall
see
cause
.
Whatsoever
doth
neither
promote
no●…
hinder
this
Design
,
we
have
reason
to
believe
is
neither
injoyn'd
upon
us
Christians
,
nor
forbidden
to
us
.
Whatever
things
are
any
way
necessary
to
the
furtherance
of
it
,
must
needs
be
matter
of
strict
duty
;
and
what
are
so
profitable
thereunto
,
that
the
Omission
of
them
doth
make
the
effecting
of
this
Design
more
difficult
,
cannot
but
be
ordinarily
so
also
.
Whatsoever
is
in
its
own
nature
,
or
by
reason
of
some
Circumstance
inseparably
adhering
to
it
,
a
necessary
occasion
of
gratifying
some
one
or
other
corrupt
affection
,
and
that
,
by
the
doing
of
which
we
shall
certainly
defile
our
own
Souls
or
the
Souls
of
others
,
either
by
drawing
them
thereby
to
,
or
hardening
and
encourageing
them
in
any
wickedness
(
which
is
that
our
Saviour
means
by
offending
or
scandalizing
little
ones
,
and
is
so
severely
forbidden
by
him
,
and
also
by
the
Apostle
in
the
eighth
chapter
of
the
first
epistle
to
the
Corinthians
)
can
be
no
other
than
absolutely
unlawful
:
And
whatsoever
is
foreseen
to
be
a
probable
occasion
of
any
one
of
these
mischiefs
,
must
also
be
carefully
avoided
by
us
.
But
those
things
which
are
none
of
all
these
,
cannot
be
otherwise
than
perfectly
indifferent
under
the
Gospel
.
And
therefore
whatsoever
of
such
are
commended
by
the
Custome
of
the
places
we
live
in
,
or
Commanded
by
Superiors
,
or
made
by
any
Circumstance
convenient
to
be
done
;
our
Christian
liberty
consists
in
this
that
we
have
leave
to
do
them
.
And
,
indeed
,
it
is
so
far
from
being
a
sin
to
comply
with
our
Country-men
and
Neighbours
in
their
plainly
innocent
usages
and
harmless
Customes
,
or
with
the
will
of
our
Governours
when
they
command
us
such
things
;
that
it
would
be
so
,
to
refuse
so
to
do
.
For
our
refusing
to
comply
with
either
of
these
can
hardly
proceed
from
any
thing
better
than
a
proud
affectation
of
singularity
,
or
at
best
from
superstitious
s●…rupulosity
;
which
,
in
calling
it
Superstitious
,
I
intimate
to
be
very
evil
,
as
much
of
Conscience
as
there
may
be
in
it
.
For
Superstition
implyeth
a
frightful
and
over-timorous
apprehension
of
the
Divine
Nature
,
and
consequently
a
base
and
undervaluing
conception
of
it
,
as
the
Greek
word
that
expresseth
it
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
signifieth
.
That
which
makes
men
Superstitious
,
is
such
an
opinion
of
God
as
represents
him
a
very
Angry
and
Captious
Being
,
but
yet
such
a
one
too
as
may
be
a●…oned
and
pacified
by
a
great
care
and
exactness
in
certain
little
matters
,
in
performances
and
abstinences
of
an
insignificant
and
very
trivial
nature
.
Now
the
Ancient
Author
of
the
Epistle
to
Diognetus
therein
acquaints
him
,
that
the
Primitive
Christians
were
no
such
squeamish
or
conceited
Creatures
as
to
live
in
a
different
way
from
the
people
among
whom
they
inhabited
;
and
saith
that
they
distinguish'd
themselves
from
their
Neighbors
and
other
folk
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
neither
by
civil
customes
,
nor
a
certain
language
,
(
or
phrases
or
tone
)
proper
to
themselves
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
nor
that
they
affected
to
make
themselves
notifi●…d
by
any
peculiarities
(
that
is
,
in
harmless
matters
)
as
a
foolish
Sect
among
our selves
,
and
some
other
fanciful
people
,
now
adays
do
.
I
design
not
here
so
tedious
a
work
as
that
of
examining
particulars
by
the
Rule
we
have
given
,
but
only
to
shew
in
the
general
that
we
may
be
satisfied
concerning
the
Extent
of
our
Christian
●…berty
by
well
weighing
the
Design
of
Christianit●…
▪
and
may
understand
what
kind
of
things
must
needs
be
free
to
us
under
the
Gospel-dispensation
,
and
what
not
;
leaving
it
to
the
Reader
to
make
application
,
and
consider
the
nature
of
particulars
by
comparing
them
with
this
Rule
.
But
I
presume
I
need
not
mind
him
,
that
I
suppose
all
this
while
that
whatsoever
is
plainly
commanded
and
forbidden
in
the
Gospel
,
must
be
done
and
forborn
by
him
,
though
he
should
not
be
sagacious
enough
to
discern
how
every
thing
there
commanded
is
serviceable
,
or
forbidden
is
injurious
,
to
the
Design
of
Holiness
:
For
surely
none
can
doubt
but
that
they
ought
to
understand
me
,
in
what
I
have
asserted
,
to
have
this
meaning
onely
,
viz.
That
,
as
to
those
things
which
the
Gospel
speaketh
nothing
in
particular
and
clearly
concerning
,
the
best
course
we
can
take
in
order
to
our
knowing
to
what
Heads
to
refer
them
(
whether
to
that
of
things
commanded
,
or
to
that
of
forbidden
,
or
to
that
of
Indifferent
things
)
is
to
examine
them
by
this
General
Rule
,
viz.
the
Design
of
Christianity
.
But
to
conclude
this
,
The
great
difference
between
the
Mosaical
Law
,
and
the
Gospel
,
as
to
its
preceptive
part
,
is
this
,
That
by
the
former
a
vast
multitude
of
perfectly
Indifferent
things
were
imposed
,
and
many
such
also
prohibited
:
But
by
the
latter
,
onely
those
things
are
injoyned
that
are
in
their
own
nature
of
indispensable
necessity
,
or
such
as
are
means
and
helps
towards
them
:
And
there
is
nothing
thereby
forbidden
,
but
it
is
so
,
because
it
is
evil
;
and
is
not
therefore
evil
onely
because
forbidden
.
There
is
nothing
either
commanded
or
forbidden
in
our
Saviour's
Religion
,
but
,
as
it
is
in
order
to
our
good
,
so
is
it
in
order
to
such
a
good
too
as
consists
in
the
Reformation
and
Renovation
of
our
lives
and
natures
.
So
that
,
I
say
,
our
past
Discourse
concerning
the
Design
of
Christianity
may
give
us
great
light
,
as
to
the
knowledge
of
what
kind
of
things
,
we
that
are
under
the
Gospel-dispensation
,
must
do
,
and
are
matter
of
necessary
duty
;
must
not
do
,
and
are
matter
of
sin
;
and
may
do
or
leave
undone
without
sin
.
CHAP.
XXIV
.
The
Eighth
Inference
.
That
it
is
the
most
unaccountable
thing
to
do
that
which
is
Essentially
Evil
,
in
defence
of
the
Christian
Religion
,
or
of
any
opinions
presumed
to
be
Doctrines
relating
thereunto
.
The
Pope
and
Church
of
Rome
most
prodigiously
guilty
in
this
particular
.
And
not
a
few
of
those
that
profess
▪
Enmity
against
Popery
too
lyable
also
to
the
same
charge
.
EIghthly
,
It
may
be
plainly
inferred
from
what
hath
been
said
of
the
Design
of
Christianity
,
That
it
is
the
most
strangely
unaccountable
thing
for
men
in
defence
or
favour
of
that
way
of
Religion
,
which
they
take
to
be
most
truly
the
Christian
,
or
of
any
opinions
that
are
presumed
by
them
to
be
Doctrines
thereunto
belonging
,
to
do
that
which
is
essentially
and
in
its
own
nature
evil
.
For
these
act
quite
contrary
to
the
Design
of
the
Christian
Religion
,
and
so
consequently
,
do
what
lye●…h
in
ther●…
to
spoil
it
,
and
render
it
a
〈◊〉
and
insignificant
thing
by
the
co●…
〈◊〉
take
for
the
advancement
of
it
.
The
Pope
and
Church
of
Rome
are
most
prodigiously
guilty
of
this
madness
;
they
doing
the
most
plainly
vicious
and
immoral
actions
imaginable
to
promote
the
Interest
(
as
they
pretend
)
of
that
which
they
call
the
Catholique
Faith
.
For
,
their
imposing
of
their
own
sences
upon
the
Word
of
God
,
and
then
Persecuting
,
Burning
and
Damning
men
for
not
subscribing
to
theirs
as
to
God's
words
,
can
be
no
better
than
an
Act
of
Devilish
pride
and
barbarous
cruelty
.
It
is
so
of
the
former
,
in
that
it
is
a
compelling
men
to
acknowledge
their
wisdom
to
be
such
as
that
it
may
not
be
suspected
in
the
least
measure
,
no
not
in
the
determination
of
points
that
are
the
most
doubtful
and
disputable
:
Nay
neither
in
such
Opinions
and
Practices
of
theirs
as
most
apparently
contradict
a
multitude
of
Texts
of
the
holy
Scriptures
.
And
moreover
in
endeavouring
to
force
all
men
to
act
and
think
as
they
do
in
matters
of
Religion
,
they
with
Luci●…erian
arrogance
usurp
the
Empire
of
Almighty
God
,
and
sway
that
Scepter
over
mens
consciences
which
is
his
peculiarly
.
And
I
need
not
say
that
they
are
therein
no
whit
less
cruel
than
they
are
proud
▪
For
what
greater
cruelty
can
there
be
,
than
to
inflict
upon
people
the
saddest
of
calamities
and
the
horridest
tortures
(
whereof
the
instances
are
innumerable
)
for
such
things
as
they
cannot
have
the
least
cause
to
think
they
are
able
to
help
;
and
which
they
have
also
the
greatest
reason
to
conclude
they
are
not
at
all
blame
worthy
for
?
I
say
what
can
be
greater
cruelty
than
this
is
?
except
their
designing
thereby
to
terrifie
men
to
the
owning
of
Doctrines
and
doing
actions
perfectly
against
the
clearest
sense
of
their
minds
and
expres●…est
Dictates
of
their
Consciences
;
which
is
an
exercise
of
no
less
cruelty
towards
their
Souls
,
than
the
other
is
towards
their
Bodies
.
And
what
Villanies
are
there
which
the
Pope
and
his
Proselytes
have
stuck
at
committing
for
the
Propagation
of
their
Religion
?
Such
as
exciting
subjects
to
take
arms
against
their
lawful
Sovereigns
,
to
whom
they
are
obliged
in
the
bonds
of
most
Solemn
Oaths
;
Poisoning
and
S●…abbing
of
Princes
,
the
most
barbarous
Massacres
that
any
History
can
give
account
of
.
In
short
,
what
Frauds
and
Perfidiousness
,
what
Treachery
,
what
Impostures
,
what
Pe●…juries
,
what
Cruelties
and
horrid
out-rages
have
they
thought
too
wicked
to
be
undertaken
and
persisted
in
for
the
sake
of
HOLY
CHURCH
?
But
I
would
I
could
say
that
of
all
that
are
called
Christians
the
Papists
onely
are
lyable
to
this
charge
;
but
,
alas
,
it
is
too
manifest
to
be
denied
or
yet
dissembled
,
that
not
a
few
of
those
that
profess
enmity
to
Popery
are
sadly
guilty
,
though
not
equally
with
the
Papists
,
in
this
particular
.
But
there
is
nothing
more
certain
than
that
for
any
of
us
to
be
cruel
and
of
a
persecuting
spirit
,
to
be
wrathful
and
furious
,
to
backbite
and
slander
,
to
be
false
and
perfidious
,
to
be
ungovernable
,
rebellious
,
or
seditious
,
to
be
uncharitable
or
in
any
kind
whatsoever
unjust
upon
the
account
of
Religion
it self
,
is
most
unsufferable
and
inexcuseable
.
For
if
it
be
lawful
to
behave
our selves
after
this
manner
upon
any
account
whatever
,
Religion
would
be
the
most
useless
thing
in
the
whole
world
;
and
if
this
were
lawful
upon
the
account
of
Religion
onely
,
I
will
not
stick
to
say
that
it
would
not
be
more
useless
and
unprofitable
than
mischievous
and
hurtfull
.
Nor
would
the
Christian
Religion
it self
be
worthy
our
profession
,
if
it
would
give
us
leave
,
upon
any
design
,
to
allow
our selves
in
the
forementioned
Immoralities
or
in
any
one
whatsoever
.
But
there
are
none
,
it
more
absolutely
or
with
greater
severity
forbiddeth
than
such
as
these
.
Who
is
a
wise
man
and
indued
with
knowledge
among
you
(
saith
S.
Iames
)
Let
him
shew
out
of
a
good
conversation
his
works
with
meekness
of
wisdom
;
but
if
ye
have
bitter
envyings
and
stri●…e
in
your
hearts
,
glory
not
,
and
lie
not
against
the
truth
,
(
that
is
,
do
not
boast
of
your
Christian
wisdom
,
nor
play
the
Hypocrites
in
pretending
to
be
Spiritual
)
this
wisdom
des●…endeth
not
from
above
(
is
not
zeal
kindled
from
heaven
)
but
is
earthly
,
s●…nsual
,
Devilish
:
For
where
envy
and
strife
is
,
there
is
confusion
and
every
evil
work
.
But
the
wisdom
that
is
from
above
,
is
first
pure
,
then
peaceable
,
gentle
,
and
easie
to
be
entreated
,
full
of
mer●…y
and
good
fruits
,
without
Partiality
,
and
without
Hypocrisie
:
And
the
fruit
of
righteousness
is
sown
in
peace
,
of
them
that
make
peace
,
Iames
3.
13.
to
the
end
.
And
S.
Paul
tells
the
Galatians
,
Chap.
4.
22
,
23.
That
the
Fruit
of
the
Spirit
is
Love
,
Ioy
,
Peace
,
Long-suffering
,
Gentleness
,
Goodness
,
Faith
,
Meekness
,
Temperance
.
And
he
reckoneth
among
the
works
of
the
●…lesh
,
vers.
19
,
20
,
21.
not
onely
Adlultery
,
Fornication
,
Uncle●…nness
,
I
asciviousness
,
Idolatry
,
Wit●…herast
,
Heresies
,
Mur●…
,
Drunkenness
,
Revelling
:
but
also
Hatred
,
Variance
,
Emulations
,
Wrath
,
Strife
,
Seditions
,
Envyings
:
and
saith
,
that
they
which
do
such
things
(
such
as
these
as
well
as
the
●…ormer
)
shall
not
inherit
the
Kingdom
of
God
.
And
adds
vers.
24.
that
They
which
are
Christ's
,
have
〈◊〉
the
flesh
with
the
af●…ections
and
lusts
,
that
is
,
all
such
as
the
foregoing
.
And
it
appeareth
from
what
hath
been
discoursed
concerning
the
Design
of
Christianity
,
that
the
grati●…ication
of
any
of
these
affections
is
so
far
from
becoming
lawful
or
more
warrantable
by
being
yielded
to
for
the
sake
of
it
,
that
it
is
rendered
the
more
wretchedly
foolish
and
unaccountable
by
this
means
.
For
thus
to
do
,
is
no
other
than
to
be
irreligious
to
promote
Religion
,
to
be
Un-christian
to
do
service
to
Christianity
;
and
therefore
to
go
the
directest
way
to
destroy
i●…
,
by
the
means
we
use
for
its
preservation
:
And
we
do
our
particular
Opinions
and
Forms
of
Religion
more
Mischief
in
alienating
the
minds
of
others
from
them
,
than
their
most
Professed
Adversaries
will
be
able
to
do
by
all
their
Attempts
against
them
,
by
such
wild
and
wicked
expressions
of
zeal
for
them
.
And
lastly
,
thus
to
do
is
to
oppose
the
interest
of
our
Religion
to
that
of
our
Souls
,
and
to
cast
these
away
in
the
defence
of
that
:
As
appears
from
our
Discourse
in
the
second
Section
.
But
what
Madness
is
like
to
this
?
CHAP.
XXV
.
The
Ninth
Inference
.
That
it
is
a
most
unwarrantable
thing
for
those
that
are
the
Ministers
of
Christ
to
prefer
any
other
Design
before
that
of
making
men
really
Righteous
and
Holy
.
That
this
ought
to
be
the
whole
Design
of
their
Preaching
.
That
it
is
of
as
great
concernment
that
they
promote
the
same
Business
by
their
Conversations
,
as
that
they
do
it
by
their
Doctrine
.
Infinite
Mischiefs
occasioned
by
the
loose
Lives
of
Ministers
.
Several
Instances
of
Practices
extremely
blame-worthy
in
Preachers
of
the
Gospel
.
That
they
ought
to
have
a
regard
to
the
Weaknesses
of
Persons
so
far
as
lawfully
they
may
.
That
the
Promoting
of
Holiness
ought
to
be
the
onely
Design
of
Ecclesiastical
Discipline
.
NInthly
,
Seeing
our
Saviour's
grand
and
onely
direct
Design
was
to
make
men
really
Righteous
and
Holy
,
it
must
needs
be
a
most
unwarrantable
thing
for
those
that
are
his
Ministers
and
Representatives
to
prefer
any
other
before
this
;
for
those
that
are
intrusted
with
the
care
of
souls
to
concern
themselves
about
any
thing
so
much
as
this
.
It
is
plainly
their
Duty
to
subordinate
every
thing
they
do
,
by
virtue
of
their
Sacred
Function
,
hereunto
;
and
to
imitate
their
Great
Master
,
all
they
can
,
in
the
discharge
of
it
;
to
promote
Holiness
,
as
much
as
lyeth
in
them
,
both
by
their
Doctrine
and
Conversations
:
with
all
perspicuity
and
plainness
to
instruct
their
People
in
all
the
indisputable
Doctrines
of
Christianity
above
any
other
;
and
to
have
a
special
care
to
shew
them
the
aptness
that
is
in
them
,
to
the
furtherance
of
Holiness
of
Heart
and
Life
:
And
most
to
inculcate
those
upon
them
which
have
the
greatest
and
most
manifest
and
immediate
tendency
thereunto
:
to
inform
them
of
their
whole
duty
relating
to
God
,
their
Neighbour
and
themselves
impartially
;
to
press
them
to
the
performance
of
them
with
the
greatest
affection
and
fervency
;
and
to
back
on
their
Exhortations
with
the
most
prevalent
and
inforcing
Motives
;
the
most
rational
and
convincing
Arguments
;
couragiously
,
but
with
a
discovery
of
tenderest
compassion
to
sinners
,
to
reprove
all
sins
without
exception
;
and
faithfully
to
shew
the
danger
of
living
in
any
one
whatsoever
.
And
to
do
thus
,
not
onely
in
publique
,
but
,
as
there
is
occasion
,
in
private
also
,
and
readily
to
embrace
all
opportunities
for
that
purpose
.
Thus
(
as
hath
been
shewn
)
did
our
Blessed
Saviour
spend
his
time
,
and
that
it
is
the
duty
of
his
Ministers
to
come
as
near
as
they
can
,
in
their
practice
,
to
him
,
is
out
of
question
:
And
thus
also
did
his
immediate
Successors
,
the
Apostles
employ
themselves
;
as
might
be
largly
made
to
appear
.
They
preach'd
the
Word
,
were
instant
both
in
season
and
out
of
season
,
they
reproved
,
rebuked
and
exhorted
with
all
long-suffering
and
Doctrine
;
according
as
S.
Paul
charged
Timothy
to
do
,
in
the
most
solemn
and
severe
manner
:
even
before
God
,
and
the
Lord
Iesus
Christ
who
shall
judge
the
quick
and
the
d●…ad
,
at
his
appearing
and
his
Kingdom
.
And
that
charge
by
parity
of
reason
must
concern
the
whole
Clergy
as
well
as
that
Bishop
.
And
as
Christ
and
his
Apostles
taught
men
by
their
Lives
,
as
well
as
Doctrine
,
and
encouraged
them
to
the
performance
of
whatsoever
duties
they
injoyned
them
,
by
their
own
Example
;
so
it
cannot
but
be
of
infinite
concernment
that
all
that
have
the
conduct
of
Souls
committed
to
them
should
do
the
like
.
S.
Paul
exhorted
Timothy
first
to
take
heed
to
himself
,
and
to
the
Doctrine
;
and
the
former
advice
was
of
no
whit
less
necessity
and
importance
than
was
the
latter
.
For
(
as
woful
experience
assureth
us
)
a
Minister
of
a
careless
and
loose
life
,
let
his
parts
and
ability
in
preaching
be
never
so
great
,
nay
though
he
should
behave
himself
never
so
faithfully
in
the
Pulpit
,
and
be
zealous
against
the
very
vices
he
himself
is
guilty
of
(
which
would
be
very
strange
if
he
should
)
must
needs
do
more
hurt
incomparably
,
than
he
can
do
good
.
And
though
(
as
some
of
them
will
tell
them
)
it
is
the
Peoples
duty
to
do
as
they
say
,
and
not
as
they
do
;
yet
is
there
nothing
more
impossible
than
to
teach
them
effectually
that
Lesson
.
Mankind
(
as
we
had
before
occasion
to
shew
)
is
mightily
addicted
to
imitation
,
and
Examples
(
especially
those
of
Governors
and
Teachers
)
have
a
greater
force
upon
people
ordinarily
than
have
Instructions
;
but
chiefly
bad
Examples
(
in
regard
of
their
natural
proneness
to
vice
)
than
good
Instructions
.
Had
not
the
Apostles
expressed
as
great
a
care
of
what
they
did
,
as
of
what
they
said
,
how
they
lived
as
how
they
preached
,
Christianity
would
(
without
doubt
)
have
been
so
far
from
prevailing
and
getting
ground
as
it
hath
done
;
that
it
could
not
have
long
survived
its
Blessed
Author
,
if
it
had
not
bid
adiue
to
the
world
with
him
▪
Most
men
,
do
what
we
can
,
will
judge
of
our
Sermons
by
our
Conversations
,
and
if
they
see
these
bad
,
they
will
not
think
those
good
;
nor
the
Doctrines
contained
in
them
practicable
,
seeing
they
have
no
better
effect
upon
those
that
preach
them
.
And
besides
no
man
will
be
thought
to
be
serious
and
in
good
earnest
in
pressing
those
duties
upon
others
,
which
he
makes
no
conscience
of
performing
himself
.
Nay
every
man's
judgement
in
Divine
things
may
warrantably
be
suspected
,
that
is
of
a
wicked
and
vicious
Life
.
And
those
that
are
conscious
to
themselves
that
they
are
not
able
to
pass
a
judgement
upon
Doctrines
,
may
not
be
blamed
if
they
question
their
Minister's
Orthodoxy
,
while
they
observe
in
him
any
kind
of
Immorality
,
and
see
that
he
lives
to
the
satisfaction
of
any
one
Lust.
For
,
the
promise
of
knowing
the
Truth
is
made
onely
to
such
as
continue
in
Christ's
And
I
adde
,
that
such
a
one
's
talks
of
Heaven
and
Hell
are
like
to
prevail
very
little
upon
his
Auditors
,
or
to
be
at
all
heeded
by
the
greatest
part
of
them
,
while
they
consider
that
the
Preacher
hath
a
soul
to
save
as
well
as
they
.
And
therefore
the
love
that
they
bear
to
their
lusts
,
with
the
Devil's
help
,
will
easily
perswade
them
,
that
either
these
things
are
but
mere
sictions
,
or
else
that
the
one
may
be
obtained
,
and
the
other
escaped
,
upon
far
easier
terms
than
he
talks
of
.
But
as
for
those
few
in
whom
the
sense
of
true
Vertue
and
Piety
have
made
so
deep
an
impression
,
as
that
they
have
never
the
slighter
opinion
of
the
necessity
thereof
,
in
regard
of
their
Minister's
wicked
Example
;
the
prejudice
that
they
cannot
but
conceive
against
him
renders
his
discourses
insipid
and
unaffecting
to
them
,
and
so
they
ordinarily
take
all
opportunities
to
turn
their
backs
upon
him
,
and
at
length
quite
forsake
him
.
And
then
,
if
they
are
not
as
understanding
as
well
meaning
people
,
are
too
easily
drawn
away
from
all
other
Churches
,
when
they
have
left
their
own
,
and
become
a
prey
to
some
demure
and
fairly
pretending
Sectary
.
And
I
am
very
certain
from
my
own
observation
,
that
no
one
thing
hath
so
conduced
to
the
prejudice
of
our
Church
of
England
,
and
done
the
separating
parties
so
much
service
as
the
scandalous
lives
of
some
that
exercise
the
Ministerial
Function
in
her
.
The
late
Excellent
Bishop
of
Down
and
Connar
hath
this
memorable
passage
in
a
Sermon
he
preached
to
the
University
at
Dublin
:
If
ye
become
burning
&
shining
Lights
,
if
ye
do
not
detain
the
Truth
in
unrighteousness
,
if
ye
walk
in
light
and
live
in
the
Spirit
,
your
Doctrine
will
be
true
,
and
that
truth
will
prevail
:
But
if
you
live
wickedly
&
scandalously
,
every
little
Schismalick
will
put
you
to
shame
,
&
draw
Disciples
after
him
,
and
abuse
your
flocks
,
and
feed
them
with
Colo●…ynths
and
Hemlock
,
and
place
Heresie
in
the
chair
appointed
for
your
Religion
.
But
to
hasten
to
the
dispatch
of
this
unpleasant
Topick
:
wicked
ministers
are
of
all
other
ill-livers
the
most
scandalous
,
for
they
lay
the
greatest
stumbling
block
,
of
any
whatsoever
,
before
mens
souls
;
and
what
our
Saviour
said
of
the
Scribes
and
Pharisees
,
may
in
an
especial
manner
be
applyed
to
them
,
viz.
that
they
will
neither
enter
into
heaven
themselves
nor
yet
suffer
them
that
are
entering
to
go
in
:
so
far
are
they
from
saving
themselves
and
those
that
hear
them
.
But
I
would
to
God
,
such
would
well
lay
to
heart
those
sad
words
of
our
Saviour
,
Luke
17.
1
,
2.
It
is
impossible
but
that
offences
will
come
;
but
woe
unto
him
through
whom
they
come
:
it
were
better
for
him
that
a
Milstone
were
hanged
about
his
neck
,
and
he
cast
into
the
Sea
,
&c.
And
those
words
are
not
more
effectual
to
scare
them
,
than
are
these
following
of
a
Heathen
,
viz.
Tully
,
concerning
vicious
Philosophers
to
shame
them
into
a
better
life
:
saith
he
in
his
Tusculan
Questions
,
the
second
book
,
Quotusquisque
Philosophorun●…
invenitur
,
qui
sit
ita
moratus
,
&c.
What
one
of
many
Philosophers
is
there
who
so
behaves
himself
,
and
is
of
such
a
mind
and
life
,
as
Reason
requireth
;
which
accounteth
his
Doctrine
not
a
boast
of
Science
but
a
law
of
life
;
which
obeyeth
himself
,
and
is
governed
by
his
own
precepts
?
We
may
see
some
so
light
and
vain
,
that
it
would
have
been
better
for
them
to
be
wholly
ignorant
,
and
never
to
have
learn
▪
d
any
thing
:
others
so
covetous
of
money
,
thirsty
of
praise
,
and
honour
,
and
many
such
slaves
to
their
lusts
,
ut
cum
eorum
vitâ
mirabiliter
pugnet
oratio
,
That
their
lives
do
marvellously
contradict
their
Doctrine
.
Quod
quidem
mihi
videtur
esse
turpissimum
,
&c.
Which
to
me
seems
the
most
filthy
and
abominable
of
all
things
.
For
as
he
which
professing
himself
a
Grammarian
speaks
barbarously
,
and
who
being
desirous
to
be
accounted
a
Musician
sings
scurvily
,
is
so
much
the
more
shame-worthy
for
his
being
defective
in
that
the
knowledge
and
skill
of
which
he
arrogates
to
himself
;
so
a
Philosopher
in
ratione
vitae
peccans
,
miscarrying
in
his
manners
,
is
in
this
respect
the
baser
and
more
wretched
Creature
,
that
in
the
office
of
which
he
will
needs
be
a
Master
,
he
doth
amiss
;
artemque
vitae
professus
delinquit
in
vitâ
,
and
professing
the
art
of
well-living
,
or
of
teaching
others
to
live
well
,
is
faulty
and
miscarrieth
in
his
own
life
.
Could
this
excellent
Heathen
thus
inveigh
against
wicked
Philosophers
,
what
Satyre
can
be
tart
and
severe
enough
for
ungodly
Ministers
of
the
Glorious
and
most
Holy
Gospel
of
the
Blessed
Jesus
?
I
will
adde
one
more
saying
of
our
Saviour's
,
which
he
spake
to
his
Disciples
,
whom
he
was
training
up
for
the
Ministry
,
Matt.
5.
13.
Ye
are
the
Salt
of
the
earth
;
but
if
the
Salt
hath
lost
its
savour
,
wherewith
shall
it
be
salted
?
It
is
thence-forth
good
for
nothing
,
but
to
be
cast
out
,
and
to
be
trodden
under
foot
of
men
.
Well
,
I
say
that
the
Design
of
our
Saviour
and
his
Gospel
being
to
make
men
holy
,
those
behave
themselves
infinitely
disbecoming
his
Ministers
and
the
Preachers
of
the
Gospel
,
that
live
unholily
;
and
so
do
all
such
also
(
as
was
at
first
intimated
)
as
do
not
above
all
things
endeavour
the
promoting
and
furtherance
of
that
Design
.
And
of
that
number
are
those
that
are
ever
affecting
to
make
people
stare
at
their
high-flown
and
Bum-baste
Language
,
or
to
please
their
Phancies
with
foolish
jingles
and
Pedantick
and
Boyish
wit
,
or
to
be
admired
for
their
ability
in
dividing
a
hair
,
their
Metaphysical
acuteness
and
Scholastick
subtilty
;
or
for
their
doughty
dexterity
in
controversial
squabble
.
And
among
such
may
those
also
,
and
those
chiefly
,
be
reckoned
,
that
seek
to
approve
themselves
to
their
Auditors
to
be
men
of
Mysteries
,
and
endeavour
to
make
the
plain
and
easie
Doctrines
of
the
Gospel
as
intricate
and
obscure
as
ever
they
are
able
:
These
are
so
far
from
endeavouring
above
all
things
to
advance
the
Design
of
the
Gospel
,
that
it
hath
not
any
greater
enemies
in
the
whole
world
than
they
are
.
And
to
them
I
may
adde
such
as
preach
up
Free-grace
and
Christian
Privileges
otherwise
than
as
Motives
to
excite
to
Obedience
,
and
never
scarcely
insist
upon
any
Duties
except
those
of
believing
,
laying
hold
on
Christ's
Righteousness
,
applying
the
promises
(
which
are
all
really
the
same
with
them
)
and
renouncing
our
own
Righteousness
,
which
those
that
have
none
at
all
to
renounce
have
a
mighty
kindness
for
.
All
which
rightly
understood
,
may
,
I
grant
,
and
ought
to
be
preached
;
but
to
make
the
Christians
duty
to
consist
either
wholly
or
mostly
in
those
particulars
,
and
especially
as
they
are
explained
by
not
a
few
,
is
the
way
,
effectually
to
harden
Hypocrites
,
and
encrease
their
number
,
but
to
make
no
sincere
converts
.
Those
again
do
nothing
less
than
chiefly
promote
the
business
of
Holiness
,
that
are
never
in
their
Element
,
but
when
they
are
talking
of
the
Irrespectiveness
of
God's
Decrees
,
the
Absoluteness
of
his
Promises
,
the
utter
disability
and
perfect
impotence
of
Natural
men
to
do
any
thing
towards
their
own
conversion
,
&c.
and
insist
with
greatest
Emphasis
and
Vehemence
upon
such
like
false
and
dangerous
opinions
.
And
those
may
well
accompany
and
be
joyned
with
the
foregoing
,
that
are
of
such
narrow
,
and
therefore
Unchristian
Spirits
as
to
make
it
their
Great
business
to
advance
the
petty
interest
of
any
party
whatsoever
,
and
concern
themselves
more
about
doing
this
,
than
about
promoting
and
carrying
on
that
wherein
consists
the
chief
good
of
all
Mankind
:
and
are
more
zealous
to
make
Proselytes
to
their
Particular
Sects
than
Converts
to
a
Holy
Life
;
and
press
more
exact
and
rigid
Conformity
to
their
Modes
and
Forms
than
to
the
Laws
of
God
and
the
Essential
Duties
of
the
Christian
Religion
.
Such
as
all
the
forementioned
have
doubtless
little
cause
to
expect
a
[
well
done
good
and
faithful
servant
]
from
the
mouth
of
their
Saviour
at
the
last
day
;
their
practice
being
so
very
contrary
to
that
of
his
(
whose
Ministers
they
profess
themselves
to
be
)
when
he
was
in
the
world
;
and
they
making
Christianity
so
infinitely
different
a
thing
from
what
he
made
it
.
And
furthermore
,
it
is
unquestionably
the
Duty
of
all
the
Stewards
of
the
Mysteries
of
God
to
take
special
heed
that
they
do
not
by
over-severe
insisting
on
any
little
matters
and
unnecessary
things
,
give
their
people
a
temptation
to
conclude
that
they
lay
the
greatest
weight
upon
them
;
but
so
to
behave
themselves
towards
them
,
as
to
give
them
assurance
that
there
is
no
interest
so
dear
to
them
as
is
that
of
the
Salvation
of
their
Souls
.
And
lastly
,
to
be
so
self-denying
as
to
have
a
regard
to
the
weaknesses
of
persons
,
so
far
as
lawfully
,
and
without
disobeying
Authority
they
may
,
to
prevent
their
departure
from
Communion
with
the
Church
they
belong
to
;
and
to
use
all
fair
and
prudent
ways
to
perswade
those
back
again
thereunto
,
which
there
is
any
the
least
reason
to
hope
are
not
irrecoverably
gone
away
.
It
being
very
much
the
interest
of
their
souls
not
to
continue
in
separation
:
and
not
of
theirs
only
but
of
others
too
,
in
that
strifes
and
contentions
,
envyings
and
animosities
are
like
to
be
kept
alive
,
and
greatly
to
encrease
,
while
men
keep
at
a
distance
from
one
another
;
and
where
these
are
(
as
it
was
said
S.
Iames
hath
told
us
)
there
must
needs
be
confusion
and
every
evil
work
.
And
this
is
no
other
than
what
the
great
S.
Paul
thought
it
no
disparagement
to
him
to
be
exemplary
to
us
in
.
For
saith
he
,
1
Cor.
9.
19
,
&c.
Though
I
be
free
from
all
men
,
yet
have
I
made
my self
a
servant
to
all
,
that
I
might
gain
the
more
:
And
unto
the
Iews
I
became
as
a
Iew
,
that
I
might
gain
the
Iews
;
to
them
that
are
under
the
law
as
under
the
law
,
that
I
might
gain
them
that
are
under
the
law
;
to
them
that
are
without
law
(
or
observe
not
the
law
of
Moses
)
as
without
law
,
that
I
might
gain
them
that
are
without
law
:
To
the
weak
became
I
as
weak
,
that
I
might
gain
the
weak
;
I
am
made
all
things
to
all
men
,
that
I
might
by
all
means
save
some
.
The
summe
of
which
words
amount
to
this
,
That
he
denyed
himself
in
the
use
of
his
liberty
to
gain
those
who
were
not
acquainted
with
the
extent
of
it
,
and
dealt
with
all
sorts
of
men
in
that
way
which
he
thought
most
probable
to
convert
them
to
Christianity
,
and
keep
them
in
the
profession
of
it
.
Not
that
he
sneaked
and
dissembled
and
made
weak
people
think
that
he
was
of
their
mind
,
and
so
confirmed
them
in
their
mistakes
and
follies
;
or
had
any
regard
to
the
humours
of
unreasonable
and
meerly
captious
people
that
will
be
finding
faults
upon
no
ground
at
all
:
this
must
needs
be
unworthy
of
an
Apostle
;
for
it
is
so
of
all
Inferiour
Ministers
and
likewise
of
every
private
Christian.
And
our
past
discourse
assures
us
also
that
the
promoting
of
Holiness
in
mens
hearts
and
lives
ought
to
be
the
only
design
of
Ecclesiastical
Discipline
and
Church
Censures
:
And
't
is
easie
to
shew
that
if
the
Laws
of
all
Christian
Churches
were
framed
and
the
execution
of
them
directed
onely
,
or
above
any
other
,
to
the
service
of
this
Design
;
or
that
no
interest
did
sway
so
much
with
their
Chief
Governours
,
as
that
which
was
(
and
still
is
)
most
dear
to
the
Great
Founder
and
King
of
the
Church
whom
they
represent
;
and
if
they
were
willing
to
lose
in
their
little
and
petty
concerns
,
that
they
might
gain
in
this
Grand
one
,
we
should
quickly
see
Christendome
in
most
lovely
and
blessed
Circumstances
.
All
people
that
have
any
thing
of
sincerity
,
would
quickly
unite
and
agree
together
,
and
as
for
factious
Hypocrites
they
would
be
with
ease
supprest
,
and
put
out
of
all
capacity
of
doing
mischief
.
This
I
say
might
be
easily
shewn
,
and
plainly
demonstrated
;
but
it
needs
not
,
there
being
nothing
in
the
world
more
undeniably
evident
.
CHAP.
XXVI
.
The
Tenth
Inference
.
That
an
Obedient
Temper
of
Mind
is
an
excellent
and
necessary
Qualification
to
prepare
men
for
a
firm
Belief
and
right
understanding
of
the
Gospel
of
Christ
.
That
it
is
so
by
virtue
of
Christ's
promise
.
That
it
is
so
in
its
own
Nature
.
This
shewed
in
three
Particulars
,
viz.
in
that
,
1.
It
will
help
us
to
judge
without
prejudice
concerning
the
Doctrines
contained
in
the
Gospel
.
2.
It
will
give
satisfaction
concerning
the
main
Doctrines
of
Christianity
far
excelling
any
that
can
arise
from
mere
speculation
.
3.
It
will
secure
from
the
Causes
of
Errour
in
those
Points
that
are
of
weightiest
importance
.
Six
Causes
of
such
Errours
laid
down
;
and
an
Obedient
Disposition
of
mind
shewed
to
secure
from
each
of
them
.
TEnthly
,
We
learn
what
is
the
best
Temper
and
Disposition
of
mind
to
bring
to
the
Study
of
Christ's
Gospel
,
in
order
to
our
firm
belief
and
right
understanding
of
it
.
Seeing
its
Design
is
to
make
men
entirely
obedient
,
and
truly
holy
,
it
is
evident
that
a
desire
so
to
be
is
the
most
excellent
and
necessary
qualification
for
that
purpose
.
Our
Saviour
saith
,
Iohn
7.
17.
If
any
man
will
do
his
will
(
or
is
willing
to
do
it
)
he
shall
know
of
the
Doctrine
whether
it
be
of
God
,
or
whether
I
speak
of
my self
;
That
is
,
in
the
first
place
,
he
shall
be
throughly
satisfied
concerning
the
truth
of
the
Gospel
,
shall
be
abundantly
convinced
that
the
Christian
Religion
is
no
Imposture
,
that
the
Author
of
it
came
from
Heaven
,
as
he
declared
he
did
,
and
was
sent
by
God
to
reveal
his
Will.
Such
a
one
,
when
it
comes
to
be
sufficiently
proposed
to
him
,
shall
heartily
embrace
the
Gospel
as
containing
the
true
,
the
onely
true
Religion
.
And
therefore
observe
what
he
saith
,
Iohn
8.
47.
He
that
is
of
God
,
heareth
God's
words
;
ye
therefore
hear
them
not
,
because
ye
are
not
of
God
:
That
is
,
as
if
he
should
say
,
He
that
is
of
an
obedient
Temper
,
and
ambitious
of
doing
the
will
of
God
,
shall
receive
the
Doctrine
which
in
his
name
I
preach
to
him
;
and
the
reason
why
you
Iews
,
for
your
parts
refuse
so
to
do
,
is
because
you
are
insincere
and
hypocritical
.
It
is
said
Acts
13.
48.
That
as
many
of
the
Gentiles
as
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
is
doubtless
in
this
place
to
be
rendred
)
disposed
,
or
in
a
ready
preparedness
,
for
Eternal
Life
,
believed
;
That
is
,
Those
which
were
Proselytes
of
the
Gate
,
who
were
admitted
by
the
Iews
to
the
Hope
of
Eternal
Life
,
and
to
have
their
portion
in
the
Age
to
come
,
without
submitting
to
their
whole
law
,
or
any
more
than
owning
the
God
of
Israel
,
and
observing
the
seven
precepts
of
Noah
(
as
Master
Mede
hath
learnedly
and
with
great
conviction
shewn
;
)
These
being
desirous
to
live
Godlily
,
and
not
prejudiced
against
the
Christian
Religion
as
the
Iews
generally
were
,
did
then
at
Antioch
receive
the
Gospel
upon
its
first
being
made
known
to
them
:
And
of
this
sort
was
Cornelius
,
whose
conversion
to
Christianity
we
read
of
before
in
the
tenth
Chapter
.
Secondly
,
and
consequently
,
this
sence
is
also
implied
in
the
first
cited
words
of
our
Saviour
,
viz.
That
,
as
he
which
is
willing
to
do
God's
will
,
shall
know
that
Christ's
Doctrine
came
from
him
,
so
he
shall
rightly
understand
that
Doctrine
too
.
For
it
would
be
to
no
purpose
for
him
to
believe
the
Gospel
to
be
true
,
if
his
Faith
be
not
accompanied
with
an
ability
to
pass
a
right
judgement
on
the
sence
of
it
.
And
therefore
he
must
needs
be
able
to
distinguish
between
the
Doctrine
of
Christ
and
that
which
is
falsly
imposed
at
any
time
upon
the
world
as
his
,
and
fathered
upon
him
by
ungodly
Heretiques
;
as
well
as
satisfied
that
what
he
delivered
in
the
general
is
the
Will
of
God
.
S.
Iohn
to
this
same
purpose
expresseth
himself
,
1
Epistle
4.
6.
He
that
knoweth
God
(
that
is
,
practically
,
or
is
Obedient
)
heareth
us
;
he
that
is
not
of
God
(
or
is
not
willing
to
obey
him
)
heareth
not
us
;
hereby
know
we
the
Spirit
of
Truth
and
the
spirit
of
error
:
That
is
,
by
this
obedient
temper
we
are
capable
of
distinguishing
betwixt
these
two
Spirits
.
And
,
I
say
,
from
the
Design
of
the
Gospel
,
that
being
to
make
men
Holy
,
it
may
be
presumed
,
that
whosoever
considereth
it
with
a
desire
of
being
so
,
must
needs
both
believe
it
to
have
come
from
God
,
and
also
be
inlightened
in
the
true
knowledge
of
,
at
least
,
all
the
necessary
Points
of
it
;
and
be
enabled
to
give
a
particular
,
explicite
and
understanding
assent
to
them
:
So
that
it
shall
not
lie
in
the
power
of
any
subtile
seducer
to
rob
him
of
his
Faith
,
or
to
infect
him
with
any
Principles
that
are
directly
destructive
to
it
,
or
are
so
plainly
in
their
consequences
so
,
as
that
he
shall
see
it
,
and
make
that
ill
use
of
them
as
to
be
perswaded
by
them
to
let
go
his
hold
of
any
Fundamental
Article
of
the
Christian
Religion
.
For
our
Saviour
having
so
infinitely
concerned
himself
for
the
destroying
of
sin
in
us
,
and
to
make
us
partakers
of
his
holiness
,
as
to
aim
at
this
above
all
things
,
in
all
he
did
and
suffered
in
the
world
,
and
to
make
it
the
whole
business
of
his
Gospel
;
we
may
be
certain
that
those
Honest
Souls
that
come
to
the
study
of
it
,
with
a
desire
of
reaping
this
advantage
by
it
,
cannot
be
left
destitute
of
Christ's
grace
and
blessing
to
make
it
successful
to
them
for
that
purpose
;
which
it
is
impossible
it
should
be
without
a
thorow-belief
of
it
,
and
a
right
understanding
of
,
at
least
,
all
its
absolutely
necessary
and
Essential
parts
.
This
we
might
be
assured
of
from
that
consideration
,
though
there
were
no
Promise
extant
of
that
his
grace
to
such
well
disposed
people
,
as
there
are
diverse
others
besides
that
which
we
have
produced
.
But
besides
this
,
a
sincere
desire
of
being
obedient
and
holy
must
needs
of
it self
very
greatly
dispose
us
for
the
belief
and
sufficient
understanding
of
the
Gospel
,
and
be
very
necessary
in
order
thereunto
also
.
For
First
,
It
will
help
us
to
judge
without
prejudice
and
partiality
concerning
it
and
the
particular
Doctrines
therein
contained
.
He
whose
hearty
desire
it
is
to
please
God
in
doing
his
Will
,
will
be
unbyassed
in
his
judgement
in
enquiries
after
it
.
He
knows
that
he
cannot
make
that
to
be
Truth
by
thinking
one
way
or
other
,
which
was
not
before
so
;
and
that
truth
will
be
truth
whatsoever
he
thinks
on
it
:
And
therefore
doth
not
wish
that
this
or
that
may
be
so
,
and
then
endeavour
to
perswade
himself
that
it
is
so
;
but
will
only
examine
what
is
so
,
that
he
may
not
entertain
an
erroneous
perswasion
.
He
will
bring
his
mind
to
the
Gospel
,
and
not
wrest
the
Gospel
to
his
mind
.
But
vice
and
sin
,
being
allowed
and
predominant
in
the
soul
,
must
needs
warp
the
judgement
and
clap
a
heavy
byass
on
it
▪
that
will
draw
it
to
favour
,
as
much
as
may
be
,
their
interest
in
all
matters
it
is
concerned
in
.
And
therefore
a
man
of
wicked
and
depraved
Affections
cannot
but
be
exceeding
unapt
to
study
a
Book
whose
Design
is
such
as
the
Gospel's
is
.
But
the
obediently-disposed
will
bring
free
,
ingenuous
and
candid
spirits
to
this
work
,
and
therefore
are
very
fitly
prepared
to
do
it
with
good
success
.
Secondly
,
This
honest
and
sincere
temper
of
mind
will
help
a
man
to
evidence
for
his
satisfaction
concerning
the
main
Doctrines
of
the
Gospel
,
far
excelling
any
that
can
arise
from
mere
speculation
●…
namely
that
of
sense
and
Experience
▪
The
man
that
is
indued
with
it
,
shall
know
of
the
Doctrine
,
that
it
is
of
God
,
he
shall
not
onely
believe
it
according
to
the
strict
notion
of
that
Phrase
.
There
is
an
inward
sweetness
in
Holy
Truths
that
a
Good
soul
will
relish
,
and
savour
,
but
the
vitiated
palates
of
those
that
are
in
love
with
any
lust
cannot
taste
it
.
How
sweet
(
said
David
)
are
thy
words
unto
my
taste
,
yea
,
sweeter
than
Honey
unto
my
mouth
.
Now
naked
demonstrations
give
but
very
poor
and
slight
satisfaction
in
comparison
of
that
knowledge
that
ariseth
from
sense
and
Experience
;
and
this
latter
alone
will
remove
from
us
all
doubt
and
uncertainty
▪
Therefore
that
was
so
far
from
being
a
weak
and
foolish
,
that
it
was
a
most
worthy
and
laudable
speech
of
the
honest
Martyr
:
Though
I
cannot
dispute
,
I
can
die
for
Christ
▪
No
one
that
hath
tasted
honey
,
can
at
all
doubt
of
its
sweetness
,
though
he
may
want
cunning
enough
to
answer
the
Arguments
whereby
a
Sophister
may
attempt
to
prove
it
bitter
.
We
say
,
seeing
is
believing
.
And
the
great
evidence
that
our
Saviour
proved
himself
to
be
the
Messias
by
,
was
that
of
sense
.
By
this
was
Thomas
his
incredulity
,
as
very
strong
as
it
was
,
immediately
overcome
.
And
the
Bodily
senses
are
not
more
infallible
than
is
the
purified
sense
of
the
Soul
.
Thirdly
,
The
aforesaid
temper
of
mind
will
secure
those
in
whom
it
is
,
from
the
causes
of
errour
in
those
Points
of
the
Gospel
that
are
of
weightiest
importance
.
It
is
undoubtedly
certain
that
mistakes
about
these
cannot
possibly
arise
from
the
obscurity
of
that
Book
,
it
being
as
plain
as
heart
can
wish
in
all
matters
of
absolute
necessity
;
as
hath
been
shewn
in
the
Free
Discourse
.
Therefore
errours
that
are
of
a
damnable
nature
must
necessarily
proceed
from
vicious
causes
,
such
as
,
-
1.
Gross
Ignorance
:
But
't
is
not
possible
to
find
this
in
any
soul
that
is
sincerely
desirous
to
obey
God
.
-
2.
A
too
high
opinion
of
our
parts
and
Reason
:
By
which
is
often
occasioned
a
rejection
of
whatsoever
they
are
not
able
to
comprehend
.
But
the
honest
soul
can
have
no
such
conceits
of
his
Reason
;
he
knows
nothing
more
undoubtedly
than
that
he
is
a
weak
and
most
shallow
Creature
.
He
knows
that
the
most
contemptible
Insect
and
common
Weed
are
able
to
pose
and
put
him
to
a
non-plus
▪
and
that
it
would
therefore
be
the
highest
of
Arrogances
in
him
to
believe
nothing
revealed
to
him
,
but
what
is
an
adequate
object
of
his
understanding
.
This
man
will
submit
his
Reason
to
Divine
Revelation
,
and
not
Divine
Revelation
to
his
Reason
.
'T
is
true
he
cannot
,
though
he
would
never
so
fain
,
believe
that
which
doth
manifestly
contradict
the
Reason
of
his
mind
,
and
the
Innate
sense
of
his
soul
;
but
therefore
it
is
certain
that
no
such
things
are
to
be
found
in
the
Gospel
,
nor
can
be
a
matter
of
Divine
Revelation
.
-
3.
Proud
Affectation
of
being
thought
wiser
than
other
folk
.
This
was
a
great
thing
which
made
the
first
Heretiques
that
the
Church
of
Christ
ever
knew
,
as
appeareth
by
the
Arrogant
Title
they
assumed
to
themselves
,
and
distinguished
their
Sect
by
,
viz.
Gnostiques
.
But
that
temper
of
mind
that
makes
men
unfeignedly
desirous
of
Piety
and
true
Vertue
is
inconsistent
with
all
such
ambitious
and
aspiring
thoughts
.
-
4.
Liquorish
curiosity
and
wantonness
of
spirit
.
When
people
are
glutted
with
those
wholesome
truths
which
they
have
for
many
years
been
entertained
with
,
and
will
be
hunting
after
Novelties
;
when
they
grow
weary
of
their
honest
Teachers
,
and
will
be
following
every
Upstart
that
sets
himself
in
opposition
to
them
;
it
can
hardly
otherwise
be
but
that
they
must
fall
into
dangerous
errors
.
The
Apostle
saith
,
2
Tim.
4.
3.
that
,
The
time
will
come
when
they
will
not
endure
sound
Doctrine
,
but
after
their
own
lusts
will
they
heap
to
themselves
Teachers
:
(
But
how
comes
it
to
pass
that
they
will
do
thus
?
it
followeth
)
having
itching
Fars
.
But
the
obedientlyinclined
soul
will
be
careful
to
keep
in
that
good
way
,
which
by
experience
he
hath
found
to
be
so
,
and
to
avoid
all
bye-paths
.
Nor
will
he
be
running
after
Seducers
,
but
shun
them
all
he
can
,
as
being
conscious
of
his
own
weakness
and
his
aptness
without
the
Grace
of
God
to
be
misled
.
-
5.
The
love
of
,
and
being
wedded
to
any
one
lust
whatsoever
will
certainly
endanger
mens
falling
into
the
worst
of
Heresies
.
When
men
have
some
beloved
sins
or
sin
,
which
they
are
resolved
they
will
not
part
with
,
and
are
as
a
Right
Eye
or
Right
Hand
to
them
,
they
are
easily
perswaded
to
entertain
such
Principles
as
will
allow
them
to
live
in
them
,
and
to
abandon
those
that
will
not
;
and
therefore
to
wrest
the
Scriptures
(
as
those
the
Apostle
speaks
of
,
2
Pet.
3.
16.
)
to
their
own
destruction
,
and
put
them
upon
the
rack
to
make
them
speak
such
things
as
may
consist
with
the
interest
of
their
corrupt
affections
.
Quod
volumus
,
facilè
credimus
,
that
which
we
would
have
to
be
true
,
we
easily
believe
is
so
;
and
what
we
desire
should
be
false
,
we
are
with
little
difficulty
perswaded
to
disbelieve
.
This
therefore
,
hath
had
such
a
very
fearful
influence
on
not
a
few
,
as
to
cause
them
at
length
to
throw
away
their
BIBLES
,
to
deny
the
Immortality
of
their
Souls
,
and
disbelieve
as
much
as
they
can
even
the
Being
of
a
Deity
,
because
they
are
sensible
that
while
they
continue
in
their
sins
,
it
is
infinitely
their
Interest
that
the
holy
Scriptures
should
be
false
,
that
there
should
be
no
other
life
,
and
no
God
.
But
I
need
not
say
,
that
the
Honest
,
Obedient
Person
is
one
that
is
not
devoted
to
any
Lust.
-
6.
The
just
judgement
of
God
upon
these
and
the
like
accounts
,
is
the
last
cause
I
shall
mention
of
mens
disbelieving
the
Gospel
,
and
renouncing
any
of
the
Essentials
of
Christianity
.
Even
as
they
did
not
like
to
retain
God
in
their
knowledge
,
(
that
is
to
acknowledge
him
in
their
practice
)
God
gave
them
up
to
a
Reprobate
(
or
an
adulterate
,
corrupted
)
mind
▪
Rom.
1.
28.
Because
they
received
not
the
love
of
the
Truth
,
that
they
might
be
saved
;
God
shall
send
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
strength
of
delusion
,
that
they
should
believe
a
lie
;
that
they
all
might
be
damned
who
believed
not
the
Truth
,
but
had
pleasure
in
unrighteousness
.
2
Thess.
2
▪
10.
The
forementioned
particulars
do
of
themselves
lead
to
the
most
dangerous
errours
,
how
much
more
then
must
they
needs
so
do
,
when
they
are
backed
on
with
the
Divine
Vengeance
.
But
if
honesty
and
an
Obedient
temper
of
Soul
will
secure
from
the
other
causes
of
errour
and
seduction
,
it
will
,
in
so
doing
,
secure
from
this
last
.
So
that
it
is
manifest
that
a
sincere
desire
of
Righteousness
and
true
Holiness
will
not
fail
to
help
men
to
a
thorow-belief
and
sufficient
understanding
of
that
Book
which
is
onely
designed
to
indue
them
with
it
:
And
that
nothing
can
occasion
the
contrary
but
a
wilful
adhering
to
some
one
or
other
immorality
;
and
that
this
hath
a
very
great
aptness
so
to
do
.
So
that
it
is
not
the
least
matter
of
wonder
,
to
see
men
of
excellent
wits
and
brave
accomplishments
,
either
fall
into
gross
errours
or
even
into
a
flat
disbelief
of
the
Christian
Religion
.
As
strange
as
this
may
seem
to
some
,
it
appears
from
our
past
Discourse
,
that
there
is
not
any
real
cause
of
admiration
in
it
.
For
other
endowments
,
of
as
excellent
use
as
they
may
be
when
accompanied
with
that
of
an
obedient
temper
,
must
needs
do
more
hurt
than
good
to
the
Souls
that
are
adorned
and
graced
with
them
,
when
separated
from
it
,
and
occasion
those
vices
that
may
well
make
way
for
Heresies
.
And
it
is
certain
that
an
acute
wit
when
it
hath
not
a
purified
sense
going
along
with
it
,
is
so
far
from
being
a
sufficient
praerequisite
to
the
right
understanding
of
Evangelical
truths
,
that
it
is
as
notable
an
Engine
as
the
Grand
Deceiver
can
desire
to
make
use
of
,
in
order
to
the
bringing
about
his
mischievous
designs
upon
the
person
that
is
Master
of
it
.
So
that
indeed
,
it
is
on
the
contrary
rather
matter
of
wonder
,
that
any
man
that
hath
a
naughty
Will
,
should
have
a
good
Iudgement
in
Gospel-truths
,
though
both
his
natural
and
acquired
parts
should
be
ne'r
so
great
.
And
again
we
may
without
the
least
breach
of
Charity
presume
,
that
whosoever
,
to
whom
Christianity
is
sufficiently
made
known
,
doth
either
disbelieve
it
or
any
of
the
Fundamentals
of
it
,
his
Heart
is
much
more
in
fault
than
is
his
Head
,
and
that
he
hath
darkened
his
Discerning
faculty
and
greatly
dimmed
the
Eye
of
his
Soul
,
by
entertaining
some
filthy
lust
that
sends
up
a
thick
sog
and
mist
of
vapours
to
it
.
If
any
man
teach
otherwise
(
saith
S.
Paul
,
1
Tim.
6.
3.
)
and
consent
not
to
wholesome
words
,
even
the
words
of
our
Lord
Iesus
Christ
,
and
to
the
Doctrine
that
is
according
to
Godliness
;
he
is
proud
,
&c.
not
he
is
weak
and
cannot
,
but
he
is
wicked
and
will
not
understand
the
Truth
.
And
,
by
the
way
,
this
Discourse
may
conduce
to
the
no
small
encouragement
of
the
weaker
sort
:
Let
such
be
but
heartily
solicitous
about
doing
God's
Will
and
having
the
Design
of
the
Gospel
effected
in
them
,
and
they
need
fear
that
their
weakness
will
betray
them
into
the
wrong
way
to
Blessedness
.
CHAP.
XXVII
.
The
Last
Inference
.
That
we
are
taught
by
the
Design
of
Christianity
,
wherein
the
Essence
,
Power
and
Life
of
it
consisteth
.
Instances
of
what
kind
of
things
it
doth
not
consist
in
.
For
what
Ends
the
several
Exercises
of
Piety
and
Devotion
are
injoyned
.
How
God
is
Glorified
by
men
,
and
by
what
means
.
Whom
it
is
our
duty
to
esteem
and
carry
our selves
towards
as
true
Christians
.
That
by
following
the
Example
of
Christ
and
making
his
Life
our
Pattern
,
we
shall
assure
our selves
that
the
Design
of
Christianity
is
effected
in
us
,
and
that
we
are
indued
with
the
Power
of
it
.
LAstly
,
We
learn
from
the
Doctrine
of
the
Design
of
Christianity
,
wherein
the
Essence
,
Power
and
Life
of
it
consisteth
,
viz.
In
a
good
state
and
habit
of
mind
,
in
a
holy
frame
and
temper
of
Soul
;
whereby
it
esteemeth
God
as
the
Chiefest
good
,
preferreth
him
and
his
Son
Jesus
before
all
the
world
,
and
prizeth
above
all
things
an
interest
in
the
Divine
Perfections
;
such
as
Iustice
and
Righteousness
,
universal
Charity
,
Goodness
,
Mercy
and
Patience
,
and
all
kinds
of
Purity
.
From
whence
doth
naturally
proceed
a
hearty
complyance
with
all
the
Holy
Precepts
of
the
Gospel
;
and
sincere
endeavours
to
perform
all
those
actions
which
are
agreeable
to
them
,
are
necessary
expressions
of
those
and
the
like
vertues
,
and
means
for
the
obtaining
and
encrease
of
them
;
and
to
avoid
the
Contrary
.
The
Kingdom
of
God
(
or
Christianity
)
is
not
meat
and
drink
,
but
righteousness
,
peace
,
and
joy
in
the
Holy
Ghost
;
as
Saint
Paul
tells
us
,
Rom.
14.
17.
That
is
,
it
doth
not
consist
in
any
merely
external
matters
,
or
bodily
exercises
,
which
(
elsewhere
he
saith
)
do
profit
but
little
.
And
He
is
not
a
Iew
,
saith
the
same
Apostle
,
that
is
one
outwardly
,
neither
is
that
Circumcision
that
is
outward
in
the
flesh
:
But
he
is
a
Iew
,
that
is
one
inwardly
;
and
Circumcision
is
that
of
the
heart
,
in
the
Spirit
,
and
not
in
the
Letter
,
whose
praise
is
not
of
men
but
of
God
,
Rom.
2.
28
,
29.
That
is
,
he
onely
is
a
true
child
of
Abraham
,
who
in
the
purity
of
the
heart
obeyeth
those
substantial
Laws
that
are
imposed
by
God
upon
him
.
And
if
no
one
that
doth
not
thus
,
might
properly
be
called
a
Iew
or
child
of
Abraham
,
much
less
can
the
name
of
a
Christian
and
a
Disciple
of
the
Holy
Iesus
be
due
to
him
.
He
(
it
is
evident
)
is
onely
so
,
in
whom
the
Design
of
Christianity
is
in
some
measure
accomplish'd
.
And
it
appears
from
what
hath
been
said
that
its
Design
is
Primarily
and
immediately
upon
the
Nature
;
which
,
being
rectified
and
renewed
,
will
certainly
discover
it self
so
to
be
throughout
the
whole
life
.
For
a
good
tree
will
not
bring
forth
corrupt
fruit
,
nor
a
corrupt
tree
good
fruit
,
as
our
Saviour
hath
said
.
Were
it
possible
(
as
it
is
not
)
that
we
should
forbear
all
outward
acts
of
sin
,
and
yet
our
Souls
cleave
to
it
,
we
could
not
but
be
destitute
of
the
Life
and
Power
of
Christianity
.
And
should
we
abound
never
so
much
in
the
exercise
of
good
duties
,
if
our
design
in
so
doing
be
to
gratifie
any
lust
,
and
serve
some
carnal
interest
,
they
will
be
so
far
from
Christian
actions
,
that
they
may
be
most
truly
and
properly
called
sins
.
There
is
no
one
duty
more
affectionately
recommended
in
the
Gospel
to
us
than
is
Alms-giving
;
but
to
give
alms
to
be
seen
and
praised
by
men
,
is
no
better
than
base
Hypocrisie
(
as
Christ
hath
told
us
)
so
far
is
it
from
an
expression
of
Christian
Charity
.
And
whatsoever
materially
vertuous
actions
proceed
not
from
the
principle
of
love
to
vertue
,
though
I
cannot
say
that
all
such
are
hateful
to
God
,
yet
they
want
that
degree
of
perfection
that
is
requisite
to
make
them
truly
Christian.
And
it
is
a
plain
case
that
he
is
not
the
Christian
,
that
is
much
employed
in
the
Duties
of
Prayer
,
Hearing
God's
Word
,
Reading
the
Bible
and
other
good
Books
,
&c.
but
he
that
discovereth
a
good
mind
in
them
,
in
whom
the
end
of
them
is
effected
,
and
who
is
the
better
for
them
.
This
is
the
business
for
the
sake
of
which
Prayer
is
enjoyned
.
We
are
therein
to
acknowledge
God's
Infinite
Perfections
,
and
our
obligations
to
him
,
that
we
may
express
our
hearty
sense
of
them
,
and
in
order
to
our
being
the
more
affected
with
those
,
and
our
having
the
more
grateful
resentments
of
these
.
We
are
in
that
duty
to
address
our selves
to
the
Divine
Majesty
,
in
the
name
of
Christ
,
for
what
we
want
;
that
we
may
by
this
means
both
express
and
encrease
our
dependance
on
him
,
and
trust
in
him
for
the
obtaining
thereof
.
And
to
confess
and
bewail
our
sins
,
to
exercise
Godly
sorrow
and
contrition
of
Soul
;
and
that
by
so
doing
we
may
be
so
much
the
more
deeply
humbled
for
them
,
and
have
the
greater
averseness
in
our
wills
against
them
.
The
communion
which
we
are
to
enjoy
with
God
in
Prayer
is
such
as
consisteth
in
being
enamoured
with
the
Excellencies
that
are
in
him
,
and
in
receiving
communications
of
his
Nature
and
Spirit
from
him
.
Therefore
also
are
we
commanded
to
Hear
and
Read
God's
Word
,
that
we
may
come
thereby
to
understand
,
and
be
put
in
mind
of
the
several
Duties
he
requires
of
us
,
and
be
powerfully
moved
to
the
doing
of
them
.
And
the
like
may
be
said
concerning
all
the
other
Exercises
of
Piety
and
Devotion
,
the
end
of
them
is
more
and
more
to
dispose
our
Hearts
to
the
Love
,
and
our
wills
to
the
obedience
of
our
Blessed
Creatour
and
Redeemer
.
And
busying
our selves
in
any
of
them
without
this
Design
may
well
be
counted
in
the
number
of
the
fruitless
and
unaccountable
actions
of
our
lives
.
Thus
to
do
is
prodigally
to
wast
and
mispend
our
time
:
as
the
Jews
were
upbraided
by
one
of
their
adversaries
,
with
doing
,
upon
the
account
of
their
Sabbath
,
saying
,
That
they
lost
one
day
in
seven
.
And
those
that
are
most
constant
in
their
Addresses
to
the
Majesty
of
Heaven
,
both
in
the
Publique
and
Private
worship
of
him
,
if
they
go
into
his
presence
with
the
entertainment
and
allowance
of
any
sinful
Affection
,
they
have
never
the
more
of
the
Divine
Approbation
upon
that
account
.
If
I
regard
,
saith
David
,
iniquity
in
my
heart
,
the
Lord
will
not
hear
me
.
God
esteemeth
no
better
of
such
as
do
so
,
than
as
Hypocritical
Fawners
upon
him
,
and
false-hearted
Complementers
of
him
;
and
hath
declared
that
their
Sacrifices
are
an
Abomination
to
him
.
The
Generality
of
the
Jews
were
such
a
people
:
God
by
his
Prophet
Isaiah
speaks
thus
concerning
them
.
They
seek
me
dayly
and
delight
to
know
my
ways
,
as
a
Nation
that
did
Righteousness
,
and
forsook
not
the
Ordinance
of
their
God
.
They
ask
of
me
the
Ordinances
of
Iustice
,
they
take
delight
in
approaching
to
God
.
They
were
a
people
that
loved
to
fast
and
pray
,
and
afflict
their
Souls
,
and
to
make
their
voice
to
be
heard
on
high
:
But
giving
liberty
to
themselves
in
plain
immoralities
,
God
declared
that
all
this
was
even
hateful
to
him
:
As
may
be
seen
in
the
Fifty
eighth
of
Isaiah
.
And
he
there
likewise
telleth
them
,
that
the
Fast
which
he
took
pleasure
in
,
consisteth
in
loosing
the
bands
of
wickedness
,
in
undoing
the
heavy
burthens
;
and
letting
the
oppressed
go
free
;
in
breaking
every
yoke
;
in
dealing
their
bread
to
the
Hungry
;
and
bringing
the
poor
that
are
cast
out
,
to
their
houses
;
in
covering
the
Naked
;
and
the
exercise
of
strict
justice
,
mercy
and
kindness
.
And
in
the
first
Chapter
,
he
asks
them
,
To
what
purpose
the
multitude
of
their
Sacrifices
were
(
though
they
were
no
other
than
he
himself
by
the
Law
of
Moses
required
)
and
charged
them
to
bring
no
more
vain
oblations
to
him
;
told
them
that
their
Incense
was
an
Abomination
to
him
,
their
New-moons
and
Sabbaths
and
calling
of
Assemblyes
he
could
not
away
with
,
that
their
Solemn
Assembly
was
iniquity
,
that
their
New-Moons
and
appointed
Feasts
his
Soul
hated
,
and
that
he
was
weary
to
bear
them
.
And
all
this
because
these
were
the
onely
or
main
things
they
recommended
themselves
to
him
by
;
their
Religion
chiefly
consisted
in
them
;
and
they
gave
themselves
leave
to
be
unrighteous
,
cruel
and
unmerciful
,
as
may
there
be
seen
.
God
abhorrs
to
see
men
come
cringing
and
crowching
before
him
,
bestowing
a
great
heap
of
the
best
words
upon
him
,
and
the
worst
upon
themselves
,
and
with
dejected
countenances
bemoaning
themselves
and
making
lamentable
complaints
of
their
wickedness
to
him
,
imploring
mercy
and
favour
from
him
,
&c.
when
they
resolvedly
persist
in
disobedience
.
So
far
are
such
things
as
these
from
being
able
to
make
amends
for
any
of
their
sins
,
that
God
accounts
them
no
better
than
Additions
to
their
most
heinous
impieties
;
as
by
the
Sixty
sixth
of
I●…aiah
,
it
further
appeareth
:
It
is
said
there
,
He
that
killeth
an
Ox
,
is
as
if
he
slew
a
man
;
he
that
sacrificeth
a
Lamb
,
as
if
he
cut
off
a
Dog's
neck
;
he
that
offereth
an
〈◊〉
,
as
if
he
offered
Swines
blood
;
●…e
that
burneth
Incense
,
as
if
he
〈◊〉
〈◊〉
〈◊〉
▪
And
how
came
this
to
pass
?
it
follows
▪
They
have
chosen
their
own
ways
,
and
their
Soul
delighteth
in
their
Abomination●…
▪
So
that
if
he
had
such
an
opinion
of
the
goodliest
and
most
acceptable
Sacrifices
when
offered
by
Disobedient
and
Immorall
Persons
,
under
the
Law
;
it
is
impossible
that
he
should
have
one
jot
a
better
of
the
most
affectionate
Devotions
of
those
that
take
no
care
to
be
really
and
inwardly
righteous
and
holy
under
the
Gospel
.
And
in
being
so
,
consists
(
as
was
said
)
the
Soul
and
Life
of
Christianity
.
Not
that
a
true
Christian
can
have
undervaluing
and
slight
thoughts
of
the
External
worship
and
service
of
God
;
nor
that
he
can
contemn
or
neglect
praying
to
him
,
singing
his
Praises
,
Hearing
or
Reading
his
Word
,
&c.
Nothing
less
:
For
by
the
serious
and
diligent
performance
of
these
and
the
like
Duties
he
comes
to
acquire
and
encrease
that
good
temper
of
Soul
that
gives
him
the
denomination
of
such
a
one
,
through
the
assistance
of
the
Divine
Grace
.
He
is
one
,
to
speak
in
the
words
of
Hierocles
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
joyns
Endeavours
to
〈◊〉
,
and
Prayers
also
(
with
the
other
parts
of
Divine
Worship
)
to
his
other
Endeavours
.
And
besides
the
solemn
acknowledgements
of
God
,
both
in
publique
and
private
,
are
expressions
of
Natural
Justice
.
Quid
aliud
est
〈◊〉
(
saith
Tully
)
quàm
Iustitia
adversùs
Deos
?
What
is
Piety
or
Devotion
but
Iustice
towards
God
?
And
each
of
the
significations
of
it
,
whether
Natural
or
Positive
,
they
are
Payments
of
a
due
to
him
;
so
that
men
cannot
be
so
much
as
honest
,
and
omit
the
honouring
of
the
Divine
Majesty
by
them
.
But
it
is
certain
that
these
Performances
do
him
no
honour
at
all
,
any
otherwise
than
as
they
proceed
from
a
good
and
sincere
Soul
.
And
to
this
purpose
our
often
cited
Philosopher
hath
this
other
excellent
saying
,
viz.
The
greatest
abundance
and
profusest
costliness
of
Oblations
bring
no
Honour
to
God
,
except
they
are
offered
with
a
Divine
mind
:
For
the
Gifts
and
Sacrifices
of
fools
are
but
food
for
the
fire
.
Sacrifices
in
Ancient
times
were
called
the
Food
of
Almighty
God
,
as
being
provision
made
for
his
house
;
but
(
saith
this
Philosopher
)
when
they
proceed
from
fools
(
or
wicked
men
)
they
are
at
best
but
the
Fire's
meat
,
They
signifie
nothing
to
God
,
and
are
merely
thrown
away
.
And
indeed
the
best
intelligible
and
most
significant
honour
that
our
devoutest
services
bring
to
God
,
is
by
their
being
a
means
of
making
us
more
like
unto
him
.
And
as
I
shewed
,
out
of
the
Learned
Master
Smith's
Treatise
,
how
God
most
glorifieth
himself
,
so
I
think
it
not
amiss
to
transcribe
more
lines
of
that
worthy
person
,
wherein
he
excellently
sheweth
how
we
most
glorifie
God
;
and
they
immediately
follow
the
former
.
Saith
he
,
pag.
409.
As
God's
seeking
his
own
glory
in
respect
of
us
is
most
properly
the
flowing
forth
of
his
Goodness
upon
us
;
so
our
seeking
the
Glory
of
God
is
most
properly
our
endeavouring
a
participation
of
his
goodness
,
and
an
earnest
uncessant
pursuing
after
Divine
perfection
.
When
God
becomes
so
Great
in
our
eyes
,
and
all
created
things
so
l●…ttle
,
that
we
reckon
upon
nothing
as
worthy
of
our
aims
or
amb●…tions
but
a
serious
participation
of
the
Divine
Nature
,
and
the
exercise
of
Divine
Vert●●s
,
Love
,
Joy
,
Peace
,
Long-suffering
,
Kindness
,
Goodness
and
the
like
▪
When
the
Soul
beholding
the
Infinite
Beauty
and
Loveliness
of
the
Divinity
,
and
then
looking
down
and
beholding
all
created
perfection
mantled
over
with
darkness
,
is
ravished
into
love
and
admiration
of
that
never-setting
Brightness
,
and
endeavours
after
the
greatest
res●●blance
of
God
in
Justice
,
Love
and
〈◊〉
:
when
conversing
with
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
a
secret
feeling
of
the
〈◊〉
,
〈◊〉
and
power
of
his
Goodness
,
we
endeavour
to
assimilate
our selves
to
him
:
Then
we
may
be
said
to
Glorifie
him
indeed
.
God
seeks
●…o
glory
but
his
own
,
and
we
have
none
of
our
own
to
give
him
.
God
in
all
things
seeks
himself
and
his
own
Glory
,
as
finding
nothing
Better
than
himself
;
and
when
we
love
him
above
all
things
,
and
endeavour
to
be
most
like
him
,
we
declare
plainly
that
we
count
nothing
Better
than
he
is
.
See
more
to
the
same
purpose
,
Pag.
141
,
142
,
143.
And
this
same
Excellent
Notion
the
Pythagoraeans
(
however
they
came
by
it
)
did
also
teach
.
It
was
one
of
their
sayings
,
Thou
wil●…
best
glorifie
God
,
by
assimilating
and
making
thy
mind
like
to
God
.
And
I
will
trouble
the
Reader
with
one
more
of
our
Philosopher's
sayings
which
is
no
less
viz.
Thou
canst
not
honour
God
in
giving
ought
to
him
,
but
by
becoming
a
meet
and
worthy
Person
to
receive
from
him
.
And
the
great
and
Infallible
Oracle
of
Truth
,
our
Blessed
Saviour
,
hath
assured
us
,
that
,
Herein
is
his
Father
Glorified
,
that
we
bear
much
Fruit
;
that
we
are
fruitful
in
all
Holiness
.
And
we
learn
from
S.
Paul
,
Phil.
1.
11.
That
they
are
the
Fruits
of
Righteousness
,
which
are
by
Iesus
Christ
(
or
the
effects
of
his
Grace
and
Holy
Spirit
)
which
redound
to
the
praise
and
glory
of
God
.
And
then
do
we
praise
him
most
significantly
and
effectually
,
when
we
are
〈◊〉
(
as
there
he
prays
that
the
Philippians
may
be
)
with
these
Fruits
:
when
Righteousness
takes
possession
of
our
Souls
,
grows
and
encreases
in
them
,
and
exerts
it self
in
our
Lives
(
as
it
must
needs
do
wheresoever
it
is
)
and
our
whole
conversations
shine
with
it
.
In
short
;
Circumcision
is
nothing
,
and
Uncircumcision
is
nothing
,
(
neither
any
Opinions
,
nor
Performances
,
nor
Forbearances
,
that
have
no
influence
upon
the
Soul
and
Spirit
,
are
any
thing
;
)
but
the
keeping
the
Commandments
of
God
:
This
is
all
in
all
.
In
Christ
Iesus
nothing
at
all
availeth
but
such
a
Faith
as
works
by
love
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
is
perfected
by
Charity
)
and
a
New-creature
.
And
if
any
man
be
in
Christ
,
he
is
a
New
creature
;
and
whosoever
is
a
New
creature
,
is
in
Christ
or
a
true
Christian
.
All
which
S.
Paul
hath
plainly
taught
us
,
in
1
Cor.
7.
19.
Gal.
5.
6.
2
Cor.
5.
17.
Those
in
whom
the
Design
of
the
Gospel
hath
taken
good
effect
,
are
indeed
Christians
,
and
none
but
such
:
in
the
success
of
that
must
needs
lie
the
power
of
Christianity
,
and
in
nothing
else
.
And
therefore
whosoever
they
are
in
whom
the
Genuine
effects
of
Righteousness
and
true
Holiness
are
conspicuous
,
we
ought
to
look
upon
them
as
Living
Members
of
that
Body
whereof
Christ
is
the
Head
.
Whoever
are
ready
to
profess
their
Faith
in
God
and
Christ
and
the
Holy
Spirit
in
all
Scripture
Phrases
(
without
perverting
their
manifest
and
apparent
sense
)
and
lead
a
life
answerable
,
for
ought
that
we
can
discern
,
to
the
clear
intimations
of
our
Saviour's
will
,
and
all
the
Rules
plainly
laid
down
in
his
Holy
Gospel
,
(
though
it
should
not
be
their
fortune
to
concur
with
us
in
all
our
sentiments
)
it
is
our
duty
to
judge
them
to
be
indued
with
all
the
Essentials
and
Integral
parts
of
Christianity
,
and
accordingly
to
carry
our selves
towards
them
:
Or
we
shall
offer
them
too
great
a
temptation
to
suspect
,
that
we
our selves
are
ignorant
wherein
they
consist
,
and
for
all
our
great
Profession
are
void
of
them
.
There
is
one
thing
more
which
I
cannot
forbear
to
add
concerning
the
weighty
and
most
important
Point
we
are
now
discoursing
,
and
which
contains
the
summ
of
all
that
need
to
be
said
about
it
,
viz.
That
it
is
impossible
we
should
not
have
the
Design
of
Christianity
accomplished
in
us
,
and
therefore
that
we
should
be
destitute
of
the
Power
of
it
,
if
we
make
our
Saviour's
most
Excellent
Life
(
a
short
account
of
which
we
have
been
in
this
Tractate
presented
with
,
)
the
Pattern
of
our
●…ves
▪
if
we
write
after
that
Fair
Copy
he
hath
therein
set
us
,
if
we
tread
in
his
Blessed
S●…eps
,
and
be
such
,
according
to
〈◊〉
Measure
and
Capacity
,
as
we
have
understood
he
was
in
this
World
.
Those
that
sincerely
and
industriously
endeavour
to
imitate
the
Holy
Jesus
in
his
Spirit
and
〈◊〉
,
can
never
be
ignorant
what
it
is
to
be
truly
Christians
;
nor
can
they
fail
〈◊〉
〈◊〉
.
And
if
the
History
of
his
Life
were
more
perused
and
minded
,
and
that
he
designed
to
be
therein
our
Example
(
as
both
he
and
his
Apostles
have
often
enough
assured
us
he
did
)
were
more
seriously
considered
,
it
could
not
possibly
be
that
the
Design
of
his
Gospel
,
and
that
wherein
consists
the
Power
of
Godliness
and
Soul
of
Christianity
,
should
be
by
so
many
so
very
miserably
mistaken
,
as
we
see
it
is
.