SECT.
I.
That
the
most
excellent
and
most
highly
to
be
valued
Liberty
doth
consist
in
an
intire
Compliance
with
the
Laws
of
Righteousness
and
Goodness
:
Or
in
Freedom
from
the
dominion
of
corrupt
and
sinful
Affections
.
CHAP.
I.
This
shewed
in
the
General
from
Texts
of
Scripture
,
and
further
confirmed
by
those
who
were
strangers
to
Divine
Revelation
.
NOW
in
the
General
that
this
is
so
,
those
forecited
words
of
our
Saviour
,
Iohn
8.
36.
do
give
us
assurance
:
For
the
Freedom
which
Christ
there
commends
as
the
true
Freedom
by
way
of
Eminence
is
this
from
the
dominion
of
sin
and
corrupt
affections
.
This
will
appear
by
considering
the
Context
:
Our
Saviour
having
said
,
verse
31
,
32.
to
those
Iews
that
believed
on
him
,
If
you
continue
inmy
words
,
then
are
ye
my
disciples
indeed
,
and
ye
shall
know
the
truth
,
and
the
truth
shall
make
you
free
;
It
follows
ver.
33.
They
answered
him
,
we
be
Abrahams
seed
,
and
were
never
in
bondage
to
any
man
,
how
sayest
thou
,
ye
shall
be
made
free
.
They
answered
,
not
the
Believers
,
but
some
of
the
Company
that
came
with
no
good
design
,
We
be
Abrahams
seed
,
we
are
not
descended
from
the
Canaanites
or
other
servile
people
,
but
from
Abraham
,
and
from
him
,
not
by
Hagar
the
Bond-woman
,
but
by
Sarah
the
Free-woman
,
We
are
of
a
Generous
and
Illustrious
extract
;
And
were
never
in
bondage
to
any
man
,
as
we
were
not
born
slaves
,
so
neither
have
at
any
time
been
made
slaves
.
But
how
could
they
say
this
,
whenas
they
were
formerly
in
bondage
,
both
to
the
Egyptians
and
Babylonians
,
with
divers
others
,
and
even
now
subjected
to
the
power
of
the
Romans
?
The
truth
is
,
if
they
spake
this
concerning
their
Nation
,
the
saying
was
an
impudent
and
loud
Falshood
,
as
it
is
usual
for
men
when
they
are
vaunting
and
boasting
,
to
make
bold
with
truth
;
but
if
they
understood
it
of
their
own
particulars
,
and
they
meant
that
they
were
not
in
Personal
servitude
,
had
not
lost
their
natural
Liberty
as
Men
,
though
they
were
in
a
Political
servitude
as
a
Nation
,
their
saying
that
they
were
Abrahams
seed
came
in
impertinently
.
It
follows
ver.
34.
Iesus
answered
them
,
Verily
verily
I
say
unto
you
,
whosoever
committeth
sin
is
the
Servant
of
sin
.
He
that
is
a
worker
of
iniquity
,
is
inslaved
and
brought
into
a
servile
state
thereby
:
Ver.
35.
And
the
servant
abideth
not
in
the
house
for
ever
,
but
the
Son
abideth
for
ever
.
Or
those
who
are
in
this
servile
state
,
under
sin
,
though
they
may
for
a
time
be
members
of
Gods
houshold
,
they
shall
at
length
be
for
ever
Cast
out
,
but
the
Son
hath
a
right
to
continue
there
,
and
to
the
enjoyment
of
his
Fathers
Inheritance
.
Then
next
follow
those
words
,
If
the
Son
therefore
shall
make
you
free
,
ye
shall
be
free
indeed
.
So
that
the
Freedom
which
our
Lord
speaks
of
,
ver.
32.
being
deliverance
from
the
power
of
Sin
,
as
appears
by
his
explaining
himself
,
ver.
34.
It
is
manifest
that
he
meaneth
the
same
thing
in
these
words
,
and
consequently
does
in
them
give
testimony
to
what
we
are
now
designing
to
prove
,
that
to
be
rescued
from
under
the
dominion
of
our
Lusts
is
Freedom
and
Liberty
indeed
,
the
true
and
most
excellent
Liberty
.
And
of
this
the
holy
David
was
very
sensible
,
when
he
uttered
those
words
,
Psal.
119.
45.
I
will
walk
at
liberty
,
for
I
seek
thy
precepts
.
Whereby
he
signified
,
that
the
ways
of
Gods
Commandments
,
though
they
seem
to
the
fleshly
and
sensual
strait
and
narrow
,
and
though
such
look
upon
those
that
walk
in
them
as
too
much
confined
and
abridged
of
Liberty
;
yet
the
spirit
of
a
Regenerate
and
Good
man
finds
no
where
such
Freedom
and
Enlargement
as
in
those
ways
.
And
therefore
when
he
lapsed
into
those
two
hainous
and
provoking
sins
,
he
felt
himself
exceedingly
straitned
,
and
his
Spirit
was
miserably
pent
up
and
contracted
:
As
appears
by
that
prayer
in
his
Penitential
Psalm
,
Psal.
51.
12.
Restore
to
me
the
joy
of
thy
salvation
,
and
uphold
(
or
establish
)
me
with
thy
free
Spirit
.
Or
rather
,
with
a
free
Spirit
.
In
2
Pet.
2.
19.
the
Apostle
,
speaking
of
a
sort
of
wicked
people
,
who
were
industrious
to
make
others
as
vile
as
themselves
,
saith
,
that
While
they
promise
them
liberty
,
they
themselves
are
the
servants
of
corruption
,
for
of
whom
a
man
is
overcome
,
of
the
same
is
he
brought
in
bondage
.
They
inticed
others
to
all
manner
of
carnality
and
filthiness
,
and
tempted
those
that
were
clean
escaped
from
the
pollutions
of
the
world
to
relapse
into
them
,
and
this
they
did
by
the
plausible
pretence
of
giving
them
Liberty
;
but
alas
(
saith
the
Apostle
)
they
themselves
are
the
most
wretched
and
miserable
of
Slaves
,
having
yielded
themselves
up
to
their
vile
affections
,
and
being
under
the
power
and
command
of
Tyrannical
Lusts.
And
Heathens
have
divers
of
them
discoursed
this
excellently
,
and
were
great
Masters
of
this
Notion
:
That
he
who
is
gotten
from
under
the
dominion
of
his
Sensitive
part
,
and
lives
agreeably
to
the
Dictates
of
Right
Reason
,
and
the
Will
of
God
,
is
the
only
Free
Man
.
Arrian
in
his
third
Book
upon
Epictetus
spends
some
time
in
shewing
,
that
the
true
Liberty
consisteth
in
the
obedience
of
our
Appetites
to
the
Divine
Will
.
And
in
his
first
Book
,
that
there
is
no
true
bondage
but
that
which
ariseth
from
the
Prevalence
of
Evil
Affections
;
and
that
a
Good
man
can
never
be
in
real
Slavery
,
though
he
be
in
his
Enemies
hands
,
that
then
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
Carkass
only
is
taken
Captive
,
but
he
himself
is
as
Free
still
as
ever
.
And
he
gives
Diogenes
for
an
instance
,
who
having
been
set
free
from
his
corrupt
Appetites
by
his
Master
Antisthenes
,
would
deny
that
it
was
possible
for
any
one
to
make
a
Slave
of
him
,
and
,
being
taken
by
Pirates
,
behaved
himself
in
their
hands
like
one
that
was
more
their
Lord
than
their
Vassal
.
And
this
is
one
of
the
Stoical
Paradoxes
which
Tully
discourseth
very
bravely
upon
:
That
all
wise
men
(
whereby
they
meant
good
men
)
are
free
men
,
but
all
fools
(
whereby
they
meant
bad
men
)
are
slaves
.
And
under
this
head
Tully
,
shewing
who
deserves
the
Title
of
Emperor
,
hath
this
saying
,
Let
him
bridle
his
lusts
,
Again
he
saith
a
little
after
.
CHAP.
II.
That
the
most
excellent
Freedom
and
Liberty
consists
in
the
Observance
of
the
Laws
of
Righteousness
and
Goodness
,
more
distinctly
and
particularly
demonstrated
by
three
Arguments
.
Of
which
the
First
is
that
this
is
Freedom
from
the
worst
and
vilest
of
Slaveries
.
Where
it
is
shewed
in
three
particulars
,
that
the
Transgressors
of
those
Laws
are
the
most
Slavish
Creatures
.
IT
may
moreover
be
more
distinctly
and
particularly
proved
,
that
the
most
excellent
Freedom
and
Liberty
consisteth
in
the
Observance
of
the
Laws
of
Righteousness
and
Goodness
by
these
following
Arguments
.
First
,
This
is
Freedom
from
the
worst
and
vilest
of
Slaveries
.
Secondly
,
This
is
the
Liberty
of
the
Soul
.
Thirdly
,
This
is
the
Divine
Liberty
,
the
Liberty
of
God
himself
.
First
,
This
is
Freedom
from
the
worst
and
vilest
of
Slaveries
.
And
that
there
is
no
such
Slavish
Creature
as
he
who
lives
in
the
transgression
of
these
Laws
(
as
the
wicked
man
)
doth
plainly
appear
,
in
that
,
First
,
His
whole
man
,
both
Soul
and
Body
is
inslaved
.
Those
who
are
Slaves
in
the
vulgar
sence
,
that
are
taken
captive
by
the
Turk
,
or
such
like
merciless
and
inhumane
Masters
,
are
necessarily
inslaved
only
as
to
their
Viler
part
,
their
Bodies
:
It
lieth
not
in
the
power
of
any
man
on
Earth
to
inslave
a
Soul
.
The
Mind
and
Will
of
him
,
who
,
as
to
his
Outward
man
,
is
the
most
absolute
Vassal
to
the
Lusts
of
others
,
may
retain
their
Liberty
still
in
spight
of
them
.
No
Tyrant
can
make
me
either
think
,
or
chuse
,
or
love
,
or
desire
what
he
pleaseth
.
Where
all
the
members
of
the
Body
are
under
constraint
,
the
Soul
may
continue
free
in
all
its
powers
,
no
external
Force
is
able
to
inthral
that
.
But
he
who
lives
in
disobedience
to
the
Laws
of
Righteousness
is
perfectly
inslaved
,
his
whole
man
hath
lost
its
Liberty
.
As
his
Body
is
at
the
command
and
dispose
of
his
Lusts
,
as
each
of
its
members
are
Ministers
of
Unrighteousness
,
and
made
to
fulfil
the
will
of
the
flesh
,
so
his
Soul
is
subjected
to
their
power
and
dominion
,
and
his
Slavery
begins
there
.
His
Mind
,
Will
and
Affections
are
first
subdued
and
brought
into
bondage
by
fleshly
and
impure
Lusts
,
and
then
his
Body
is
ingaged
in
the
filthy
drudgery
of
making
provision
for
them
,
of
gratifying
them
and
giving
satisfaction
to
them
.
That
is
the
meaning
of
those
words
of
S.
Iames
,
Then
when
lust
hath
conceived
,
it
bringeth
forth
sin
,
Chap.
1.
15.
Secondly
,
The
wicked
man
is
thus
subject
to
the
Vilest
and
Basest
of
Masters
.
Such
a
one
(
to
repeat
those
words
of
Tully
)
doth
parere
dedecori
&
turpitudini
,
is
at
the
command
of
vile
shame
and
filthiness
it self
.
What
is
Sordid
Covetousness
,
Swinish
Lust
,
Beastly
Intemperance
,
Devilish
Rage
and
Malice
,
what
I
say
are
all
these
less
than
so
?
To
which
I
may
add
those
other
hateful
Qualities
of
Fraud
,
Dissimulation
,
Envy
,
Pride
,
Selfishness
,
and
the
like
.
But
some
or
other
,
nay
most
of
these
are
all
wicked
men
,
servants
to
,
and
over-powered
by
.
If
Tully
could
say
of
the
Lustful
man
,
An
ille
mihi
liber
videtur
cui
mulier
imperat
?
Shall
I
think
him
a
freeman
who
is
at
the
command
of
a
woman
?
And
if
Arrian
could
say
,
What
,
miserable
wretch
,
dost
thou
fancy
thy self
free
,
who
art
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Slave
of
a
Wench
,
and
a
vile
sorry
Wench
too
;
well
may
I
say
,
what
a
wretched
Slave
art
thou
then
,
who
art
under
the
dominion
of
so
many
base
,
vile
,
opprobrious
,
shameful
and
hateful
things
?
To
be
subject
to
any
one
of
these
is
vile
Servitude
;
what
is
it
then
to
be
at
the
command
of
so
many
such
Masters
,
to
serve
divers
Lusts
(
as
the
Apostles
expression
is
,
Titus
3.
3.
)
and
all
most
vile
,
base
and
brutish
.
Thirdly
,
The
wicked
man
is
also
inslaved
by
the
most
Tyrannical
and
Cruel
Masters
.
Indeed
't
is
rare
that
the
Base
prove
other
than
Cruel
whensoever
they
happen
to
get
into
power
.
Having
understood
who
are
this
mans
Masters
,
we
must
needs
be
satisfied
,
that
they
are
not
more
vile
than
they
are
Tyrannical
.
And
their
Tyranny
is
shewed
in
requiring
the
most
Vnreasonable
services
,
and
the
most
Vneasie
.
Their
Commands
must
necessarily
be
most
unreasonable
in
that
they
themselves
are
so
.
The
forementioned
vile
Affections
,
and
the
like
,
are
therefore
Vile
,
because
perfect
contradictions
to
the
Reason
of
mens
Minds
,
and
degradations
of
the
Humane
and
Intellectual
Nature
:
Because
they
Brutifie
mens
Souls
,
yea
,
and
make
them
more
Vile
than
the
Beasts
which
perish
.
In
short
,
he
who
obeys
these
Masters
preferreth
the
Creature
before
the
Creator
,
God
blessed
for
ever
:
He
forsakes
the
fountain
of
living
waters
,
and
heweth
out
to
himself
broken
Cisterns
which
can
hold
no
water
:
His
Body
is
far
more
dear
to
him
than
his
Soul
,
and
he
esteems
slight
and
momentany
satisfactions
and
pleasures
,
above
the
most
Substantial
and
Eternal
.
He
fears
the
displeasure
of
a
poor
Creature
,
and
some
very
tolerable
and
small
evil
,
more
than
the
wrath
of
the
Omnipotent
God
,
and
than
Hell
it self
.
He
is
ever
doing
that
which
the
sence
of
his
own
Mind
upbraids
him
with
,
and
what
he
knows
before
hand
he
shall
wish
undone
as
soon
as
done
.
In
a
word
,
he
is
always
contradicting
the
Great
Design
of
his
Creation
and
coming
into
Being
.
Such
things
as
these
(
as
I
need
not
stand
to
shew
)
do
the
Lusts
of
wicked
men
put
them
upon
doing
,
such
services
as
these
are
they
perpetually
imploying
them
in
.
And
what
we
said
of
the
Vnreasonableness
of
their
commands
speaks
them
also
Vneasie
,
Grievous
and
Troublesome
.
It
is
impossible
for
a
Creature
to
act
contrary
to
its
Nature
and
Essential
principles
,
but
it
must
needs
feel
much
Pain
in
so
doing
;
the
more
Unnatural
any
thing
is
,
the
more
Disquieting
and
Tormenting
must
it
necessarily
be
.
The
very
presence
of
evil
Affections
in
the
Soul
must
needs
make
it
as
uneasie
,
as
evil
Humours
do
the
Body
;
what
then
will
the
gratifying
,
the
Nourishing
and
Cherishing
them
do
?
I
appeal
to
the
Covetous
and
Ambitious
,
to
the
immoderate
Lovers
of
Riches
and
Honours
,
to
such
Lovers
of
Wine
,
and
such
Lovers
of
Women
,
to
the
Revengeful
and
Malicious
,
and
the
like
,
whether
they
do
not
feel
excessive
disturbance
and
perturbation
of
Mind
,
from
the
several
passions
that
denominate
them
such
;
and
whether
the
Pain
they
cause
to
their
Souls
,
be
not
incomparably
greater
and
more
lasting
,
than
the
pleasure
which
their
Flesh
or
Sensitive
part
receiveth
from
them
.
Add
hereunto
the
grievous
Disquiet
and
Torment
that
is
occasioned
by
Reflecting
upon
the
past
pleasing
and
gratifying
a
Lust.
Tully
hath
an
excellent
observation
to
this
purpose
,
Stoic
.
Paradox
▪
When
a
Lust
hath
ceased
to
exercise
its
dominion
for
a
while
,
or
to
employ
its
vassal
in
new
drudgery
,
he
is
not
for
that
time
at
ease
,
but
another
Lord
immediately
tyrannizeth
over
him
,
viz.
the
Dread
that
ariseth
from
consciousness
of
Guilt
,
oh
what
a
miserable
slavery
and
bondage
is
this
!
And
(
by
the
way
)
methinks
it
should
much
affect
us
,
to
find
a
Heathen
expressing
such
a
sense
of
the
intolerable
Slavery
men
are
brought
into
by
satisfying
their
Lusts.
I
might
add
further
,
that
mens
Lusts
have
no
moderation
with
them
neither
,
though
(
as
that
Philosopher
supposeth
)
they
may
,
after
their
commands
are
obeyed
,
for
a
while
cease
to
command
again
,
yet
it
is
but
for
a
very
little
while
;
before
the
sinner
hath
recovered
his
spent
spirits
,
they
lay
new
burdens
on
his
weary
shoulders
.
What
the
Apostle
saith
of
those
who
have
eyes
full
of
Adultery
that
they
cannot
cease
from
sin
,
is
as
true
of
those
who
are
under
the
dominion
of
any
lust
whatsoever
:
And
what
Horace
observes
of
the
Tyranny
of
sensual
Love
,
may
as
well
be
applied
to
every
other
corrupt
Affection
,
namely
,
Vrget
enim
mentem
dominus
non
lenis
,
&
acres
Subjectat
lasso
stimulos
.
This
cruel
Lord
th'
unhappy
Creature
rides
,
And
,
when
be-jaded
,
claps
sharp
spurs
to
's
sides
.
I
might
moreover
shew
,
were
it
needful
,
that
the
service
which
mens
Lusts
exact
from
them
,
is
such
as
ordinarily
is
of
fatal
consequence
to
their
Estates
and
Bodies
as
well
as
Souls
,
but
there
is
nothing
to
which
universal
observation
in
all
Ages
,
and
Sinners
Experience
gives
clearer
evidence
.
I
might
also
in
the
last
place
,
shew
,
that
mens
Lusts
do
deliver
up
their
Servants
to
the
power
of
the
Devil
,
such
being
said
to
be
in
his
snare
,
and
to
be
taken
captive
by
him
at
his
will
,
2
Tim.
2.
26.
And
no
man
,
I
hope
,
shall
need
to
be
informed
,
what
a
Tyrant
and
Tormenter
the
Devil
is
.
But
enough
hath
been
said
of
the
service
of
Sin
to
make
us
cry
out
with
the
Philosopher
in
the
forementioned
words
,
Quàm
illa
misera
,
quàm
dura
Servitus
!
What
miserable
and
cruel
Slavery
is
that
Service
!
Enough
,
I
say
,
hath
been
said
to
assure
us
,
that
no
Slavery
is
comparable
to
this
,
and
consequently
,
that
the
careful
observance
of
the
Laws
of
Righteousness
is
the
true
,
and
most
Glorious
Liberty
,
in
that
,
Freedom
from
such
Bondage
is
implied
therein
,
as
is
not
to
be
found
in
any
other
sort
of
Liberty
.
CHAP.
III.
That
the
Liberty
which
resulteth
from
the
Observance
of
the
Laws
of
Righteousness
,
is
the
Liberty
of
the
Soul
:
and
how
it
is
so
,
is
shewed
in
four
Particulars
.
SEcondly
,
The
Liberty
which
resulteth
from
the
Observance
of
the
Laws
of
Righteousness
and
Goodness
is
the
truest
and
most
excellent
of
Liberties
,
in
that
it
is
the
Liberty
and
Freedom
of
the
Soul
.
As
this
is
apparent
by
what
hath
been
already
discoursed
,
so
we
may
further
take
notice
,
that
by
the
Observance
of
these
Laws
the
Soul
comes
to
be
enlarged
,
to
have
Self-enjoyment
,
and
to
be
as
it
would
be
,
in
that
it
is
by
this
means
delivered
from
those
Passions
which
straiten
,
confine
and
pend
it
up
,
and
put
it
into
a
Slavish
state
.
Those
Passions
are
chiefly
,
Fear
,
Shame
,
Trouble
and
Dejection
of
Mind
,
and
an
immoderate
love
to
our
own
Bodily
and
particular
concerns
.
And
the
Opposites
to
these
do
give
the
Soul
great
Enlargement
and
Liberty
,
viz.
That
Confidence
that
is
opposite
both
to
Fear
and
to
Shame
,
Delight
and
joy
,
which
are
opposite
to
Trouble
and
Dejection
of
Mind
,
and
Generosity
and
Nobleness
of
Spirit
,
whereby
a
man
is
carried
forth
to
the
loving
of
God
the
Chief
Good
in
the
first
place
,
and
a
hearty
concern
for
the
general
welfare
of
his
Fellow-Creatures
,
which
is
opposite
to
immoderate
Self-love
.
First
,
The
Observance
of
the
Rules
of
Righteousness
casteth
out
Fear
.
This
is
a
most
servile
Passion
;
the
Apostle
speaketh
of
some
,
who
through
fear
of
●●ath
were
all
their
life-time
subject
to
bondage
.
By
Fear
I
mean
that
which
is
expressed
by
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
cowardly
and
dispiriting
Fear
.
None
can
imagine
I
mean
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Awful
and
Reverential
Fear
,
such
as
is
called
,
Heb.
12.
28.
a
Godly
fear
:
Nor
yet
do
I
mean
such
a
Fear
as
awakens
and
excites
the
Soul
to
the
use
of
means
for
the
shunning
and
keeping
off
evils
.
Such
a
Fear
as
this
doth
not
at
all
inslave
or
put
a
man
out
of
his
own
power
,
but
is
highly
serviceable
to
the
maintenance
and
preservation
of
Liberty
.
And
therefore
it
is
commended
to
us
by
the
Apostle
,
Heb.
4.
1.
Let
us
therefore
fear
lest
a
promise
being
left
us
of
entering
into
his
rest
,
any
of
you
should
seem
to
come
short
of
it
.
But
,
as
was
said
,
the
Fear
which
is
enslaving
is
a
Cowardly
Dispiriting
Fear
,
and
this
the
Righteous
and
Good
man
is
freed
from
.
He
hath
not
received
the
spirit
of
bondage
again
to
fear
,
in
this
sence
,
but
the
spirit
of
Adoption
whereby
he
crieth
Abba
Father
,
Rom.
8.
15.
He
is
not
afraid
of
God
as
a
poor
Slave
is
of
his
fierce
Master
,
or
as
a
wicked
Servant
of
his
justly
provoked
and
incensed
Lord
;
but
not
being
under
the
guilt
of
wilful
sins
,
his
Conscience
being
privy
to
no
other
guilt
than
that
which
upon
good
grounds
he
believes
is
expiated
by
the
Bloud
of
Iesus
,
he
can
go
to
God
as
a
child
to
his
loving
and
tender
Father
.
And
as
he
hath
no
tumultuary
,
confounding
or
disheartening
fear
of
God
,
so
neither
hath
he
of
the
Devil
or
Men
,
or
any
worldly
evil
;
as
knowing
that
all
these
are
subject
to
the
restraint
of
that
good
Providence
which
ever
chargeth
it self
with
the
care
of
good
Souls
and
all
their
concerns
.
God
hath
not
given
him
the
Spirit
of
fear
(
or
timidity
and
fearfulness
)
but
of
power
,
of
love
,
and
of
a
sound
mind
,
2
Tim.
1.
7.
This
man
is
an
affectionate
Lover
of
God
,
and
therefore
cannot
question
God's
love
to
him
,
and
is
assured
that
all
things
shall
work
together
for
his
good
,
for
his
good
both
in
this
life
,
and
in
the
life
to
come
.
Herein
is
our
love
made
perfect
,
saith
S.
Iohn
in
his
1
Epistle
4.
17.
because
as
he
is
,
so
are
we
in
this
world
(
because
we
follow
the
example
of
our
Blessed
Saviour
in
the
conscientious
observance
of
the
Rules
of
Righteousness
)
there
is
no
fear
in
love
,
but
perfect
love
casteth
out
fear
,
because
fear
hath
torment
,
he
that
feareth
is
not
made
perfect
in
love
:
That
is
,
he
that
is
affected
with
such
a
fear
as
hath
now
been
described
.
He
who
is
not
under
the
power
of
Cowardizing
,
dismaying
Fear
,
his
Spirit
is
at
great
Liberty
;
but
a
care
to
keep
an
inoffensive
Conscience
both
towards
God
and
men
,
to
adhere
to
the
Rules
of
Righteousness
and
Goodness
,
and
never
to
swerve
from
them
,
will
banish
this
Fear
.
The
wicked
(
saith
the
Wise
man
)
fleeth
when
no
man
pursueth
,
but
the
righteous
is
bold
as
a
Lion
,
Prov.
28.
1.
He
that
walketh
uprightly
,
walketh
surely
:
or
confidently
and
securely
,
Prov.
9.
10.
To
which
great
truth
the
Poet
gives
his
Testimony
in
those
known
Verses
;
Integer
vitae
scelerisque
purus
Non
eget
Mauri
jaculis
nec
arcu
,
&c.
He
that
's
in
life
upright
and
pure
in
heart
Is
too
secure
to
need
the
Bow
or
Dart.
—
hic
murus
aheneus
esto
Nil
conscire
sibi
,
nullâ
&
pallescere
culpâ
.
The
strongest
Bulwark's
not
so
sure
a
Fence
As
is
an
inoffensive
Conscience
.
Secondly
,
True
Goodness
begets
that
confidence
which
is
opposed
,
as
to
Fear
so
,
to
Shame
too
.
There
is
a
highly
commendable
shame
,
which
is
proper
to
a
Good
man
,
namely
that
which
is
expressed
by
the
Latine
Verecundia
:
Which
is
a
quick
sense
of
whatsoever
is
indecorous
and
misbecoming
.
No
man
can
have
too
much
of
this
,
for
the
more
any
one
hath
of
it
,
the
better
man
must
he
necessarily
be
.
But
there
is
another
sort
of
Shame
expressed
by
Pudor
,
which
is
a
troublesome
passion
arising
from
a
sense
of
disgrace
,
upon
consciousness
of
Guilt
.
Of
this
Shame
,
the
most
learned
Doctor
Henry
More
observeth
in
his
incomparable
Ethicks
,
Enclur
.
Eth.
lib.
1.
cap.
2.
that
it
neither
falleth
upon
the
worst
nor
the
best
of
men
.
For
he
who
is
conscious
to
himself
that
he
constantly
exerciseth
his
liberty
in
doing
the
best
things
,
knows
that
he
ought
not
to
be
contemned
,
and
thereupon
,
being
above
all
contempt
,
contempt
it self
is
contemned
by
him
;
which
is
a
great
instance
,
in
good
men
,
of
Generosity
,
but
in
bad
men
,
is
the
very
height
of
improbity
.
This
Shame
is
a
good
effect
of
a
bad
cause
,
for
though
it
be
an
evil
,
yet
't
is
a
necessary
evil
,
and
tends
to
the
deterring
men
from
unworthy
actions
for
the
time
to
come
,
and
doth
actually
produce
this
good
effect
where
the
great
uneasiness
and
perturbation
of
mind
which
was
caused
thereby
upon
past
commissions
of
sin
,
is
seriously
and
consideratively
reflected
upon
.
For
where
this
Shame
is
,
there
is
great
Bondage
,
where
there
is
consciousness
of
guilt
,
the
mind
of
a
man
is
miserably
pent
up
,
confined
and
straitned
,
so
that
he
dares
many
times
neither
to
look
abroad
into
the
world
,
nor
to
look
up
to
Heaven
,
nor
reflect
upon
himself
.
And
therefore
Liberty
and
Confidence
are
expressed
by
the
same
word
(
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
in
the
Greek
language
.
But
while
a
man
is
careful
in
the
observance
of
the
Laws
of
Righteousness
,
to
be
Righteous
before
God
,
and
to
walk
(
as
it
is
said
of
Zacharias
and
Elizabeth
)
in
all
the
Commandments
and
Ordinances
of
the
Lord
blameless
,
he
is
not
affected
with
this
kind
of
Shame
,
and
consequently
enjoys
a
mighty
Freedom
by
this
means
.
Upright
Iob
had
the
happy
experience
of
this
effect
of
uprightness
;
as
we
find
Chap.
31.
35
,
36
,
37.
Oh
that
one
would
hear
me
,
(
saith
he
)
behold
my
desire
is
,
that
the
Almighty
would
answer
me
,
and
that
mine
Adversary
had
written
a
book
.
Surely
I
would
take
it
upon
my
shoulder
,
and
bind
it
as
a
Crown
unto
me
.
I
would
declare
to
him
the
number
of
my
steps
,
as
a
Prince
would
I
go
near
unto
him
.
Which
is
as
much
as
if
he
had
said
,
Oh
that
mine
Adversary
instead
of
secretly
whispering
evil
things
of
me
,
had
drawn
up
a
charge
in
writing
against
me
:
I
would
be
so
far
from
endeavouring
to
have
it
concealed
,
that
I
would
my self
publish
it
to
all
the
world
,
and
instead
of
thinking
it
a
disgrace
and
disparagement
,
I
would
esteem
it
as
an
ornament
;
for
my
innocence
would
be
the
more
cleared
,
and
my
good
name
vindicated
by
the
means
of
it
.
And
so
far
would
I
be
from
sneaking
and
skulking
in
corners
,
like
one
ashamed
to
shew
his
head
,
that
I
would
like
a
Prince
with
Heroick
courage
and
confidence
go
up
to
the
face
of
mine
Enemy
,
and
expose
and
lay
open
my
whole
life
before
him
.
Or
rather
we
will
read
these
Verses
as
the
sence
of
them
is
expressed
in
a
late
excellent
Paraphrase
upon
this
Book
:
that
I
have
been
accused
of
]
might
be
examined
by
some
equal
judge
!
Behold
I
continue
still
to
desire
of
God
this
favour
:
And
let
him
that
can
accuse
me
,
bring
in
his
Libel
in
writing
against
me
.
Surely
I
would
not
endeavour
to
obscure
it
,
but
openly
expose
it
to
be
read
by
all
;
nay
wear
it
as
a
singular
ornament
,
which
would
turn
to
mine
honour
,
when
the
world
saw
it
disproved
.
I
my self
would
assist
him
to
draw
up
his
charge
,
by
declaring
to
him
freely
every
action
of
my
life
:
I
would
approach
him
as
undauntedly
as
a
Prince
,
who
is
assured
of
the
goodness
of
his
cause
.
These
words
,
with
many
other
of
his
sayings
,
shew
,
what
a
blessed
Liberty
the
Soul
of
this
Holy
man
was
possessed
with
,
even
whilest
he
was
deprived
of
all
his
outward
comforts
,
and
in
the
saddest
and
most
dismal
circumstances
.
Thirdly
,
Nothing
will
free
a
man
from
Trouble
and
Dejection
of
mind
,
like
the
careful
observance
of
the
Laws
of
Righteousness
.
This
as
it
is
a
certain
consequent
of
Fear
and
Shame
,
it
must
needs
free
a
man
from
,
as
it
freeth
from
those
its
Causes
:
But
it
incomparably
beyond
any
thing
in
the
world
cureth
this
Malady
of
a
wounded
spirit
how
or
by
whatsoever
it
be
occasioned
.
I
have
shewed
that
it
is
the
fate
of
Sinners
to
feel
great
perturbation
and
disturbance
of
mind
from
their
corrupt
Affections
,
by
the
law
in
their
members
warring
against
the
law
of
their
minds
,
and
also
by
reflecting
upon
their
folly
and
madness
,
and
by
the
fearful
expectations
that
their
manifold
bold
transgressions
of
the
Divine
Laws
do
raise
in
them
.
The
wicked
(
saith
the
Prophet
)
are
like
the
troubled
Sea
,
which
cannot
rest
,
whose
waters
cast
up
mire
and
dirt
:
There
is
no
peace
,
saith
my
God
,
to
the
wicked
.
Cain
had
no
sooner
given
place
to
Envy
and
Revenge
,
but
his
Countenance
fell
,
and
the
Disquiet
of
his
mind
was
bewrayed
by
his
looks
.
But
there
is
no
such
Lightsomness
and
Sprightfulness
of
Soul
,
no
such
Pleasure
and
Self-satisfaction
as
that
which
results
from
true
Religion
,
Righteousness
and
Goodness
.
It
's
ways
are
ways
of
pleasantness
,
and
all
its
paths
peace
,
Prov.
3.
17.
Light
is
sown
for
the
Righteous
,
and
joy
for
the
Vpright
in
heart
,
Psal.
97.
11.
Great
peace
have
they
that
love
thy
law
,
and
nothing
shall
offend
them
,
Psal.
119.
165.
The
work
of
Rigteousness
shall
be
peace
,
and
the
effect
of
Righteousness
quietness
,
and
assurance
for
ever
,
Esay
32.
17.
The
Good
man
is
free
from
self-accusations
,
and
from
that
gnawing
Worm
that
is
frequently
felt
in
Guilty
breasts
.
He
is
not
appalled
in
thinking
of
what
is
past
,
nor
cast
down
with
the
fore-thought
of
that
which
is
to
come
.
His
Soul
is
like
a
calm
and
clear
River
,
like
the
waters
of
Siloam
which
run
softly
,
without
noise
or
murmur
.
Whatsoever
is
Natural
is
for
that
reason
highly
pleasing
,
but
nothing
so
natural
to
the
Heaven-born
Soul
of
man
,
nothing
is
so
agreeable
to
our
original
Make
,
as
to
live
in
conformity
to
the
Laws
of
Righteousness
.
Whilest
this
is
our
serious
care
,
we
act
according
to
our
Highest
principle
,
that
Principle
which
God
and
Nature
designed
for
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
Leader
and
Governour
,
I
mean
the
Reason
of
our
Minds
.
And
therefore
so
long
as
we
follow
its
Dictates
,
and
behave
our selves
like
those
on
whose
souls
the
Divine
image
is
imprinted
,
which
consisteth
in
Righteousness
and
true
Holiness
,
so
long
I
say
we
live
in
our
own
Element
,
and
therefore
must
necessarily
have
Self-enjoyment
:
And
we
shall
enjoy
our selves
more
or
less
according
as
we
are
more
or
less
diligent
in
works
of
Righteousness
and
Goodness
.
The
experience
of
every
Good
man
will
force
him
to
subscribe
to
the
truth
of
this
;
no
such
man
can
withhold
his
assent
from
it
,
or
call
it
into
question
any
more
than
he
can
his
own
Feeling
.
Such
a
one
feels
such
serenity
of
thoughts
,
and
such
great
delight
and
satisfaction
of
mind
in
the
exercise
of
love
to
God
and
love
to
men
,
in
works
of
Piety
,
Justice
and
Charity
,
in
the
exercise
of
Humility
,
Meekness
,
Patience
and
Submission
to
the
Divine
will
,
and
all
other
Christian
Graces
and
Virtues
,
that
,
while
he
is
so
employed
,
all
is
as
well
within
him
as
he
can
desire
;
he
accounts
it
a
Heaven
upon
Earth
to
be
so
employed
.
I
fear
that
many
a
one
who
would
be
thought
a
Christian
cannot
receive
this
Doctrine
,
that
it
seems
to
him
a
very
strange
Soloecism
;
but
I
could
tell
him
of
many
a
Heathen
of
whom
he
may
learn
it
as
well
as
of
Christians
;
particularly
Tully
,
Tusculan
Questions
:
O
Philosophy
the
Guide
of
our
lives
!
O
thou
seeker
out
of
Virtues
,
and
expeller
of
Vices
!
One
day
well
spent
,
and
in
obedience
to
thy
precepts
,
ought
to
be
preferred
before
a
sinning
immortality
.
And
all
those
say
for
substance
the
self-same
thing
,
who
tell
us
,
that
Virtue
is
a
Reward
to
it self
.
The
Good
man
feels
also
no
small
pleasure
in
reflecting
upon
the
fruits
of
Righteousness
he
hath
brought
forth
:
And
much
more
in
the
Contemplation
of
that
Glorious
Reward
,
which
God
for
Christ's
sake
hath
promised
to
those
who
patiently
persevere
in
well-doing
.
The
fore-expectation
whereof
doth
greatly
support
him
under
all
the
crosses
and
afflictions
wherewith
he
is
exercised
in
this
life
:
And
makes
him
not
only
Patient
under
those
Tribulations
he
meets
with
for
Righteousness
sake
,
but
even
to
Glory
in
them
,
as
the
Apostles
did
and
Primitive
Christians
.
And
moreover
,
he
receiveth
great
Refreshment
and
Comfort
more
immediately
from
the
Holy
Ghost
,
especially
when
he
is
called
forth
to
any
exceedingly
great
suffering
,
or
extraordinary
service
.
He
then
marvellously
strengthens
the
Good
man
with
strength
in
his
Soul
to
bear
the
one
and
perform
the
other
as
becomes
a
servant
of
Iesus
Christ
.
Which
he
doth
chiefly
by
giving
sensible
,
clear
and
lively
representations
to
the
Good
mans
mind
of
the
Glory
of
Heaven
,
and
by
stedfastly
fixing
it
upon
the
Crown
of
Righteousness
and
Life
,
which
his
Blessed
Lord
hath
promised
to
all
those
who
are
faithful
to
the
Death
.
Thus
was
the
first
Christian
Martyr
S.
Stephen
strengthened
,
who
being
full
of
the
Holy
Ghost
looked
up
stedfastly
into
Heaven
,
and
saw
the
Glory
of
God
,
saw
the
Heavens
opened
,
as
ready
to
receive
him
,
and
the
Son
of
man
standing
on
the
right
hand
of
God
.
And
in
the
same
manner
have
innumerable
of
his
Followers
been
since
strengthened
;
and
among
others
not
a
few
of
our
own
Country
people
who
were
burnt
at
stakes
by
the
Bloudy
Papists
in
the
Reign
of
Queen
Mary
.
And
if
ever
such
days
should
come
again
(
as
God
grant
they
may
not
)
all
sincerely
good
Souls
,
who
are
sensible
of
their
own
weakness
,
and
intirely
confide
in
the
power
of
Iesus
,
shall
undoubtedly
be
enabled
to
suffer
with
great
Patience
and
Constancy
,
if
not
with
great
Ioyfulness
also
and
triumphantly
.
And
indeed
without
this
more
immediate
and
special
Divine
Assistance
,
we
could
not
well
hope
to
endure
a
Fiery
trial
.
All
External
encouragements
,
such
is
the
infirmity
of
our
Natures
,
accompanied
but
with
the
ordinary
assistance
of
the
Divine
Grace
,
are
like
little
to
avail
us
in
the
hour
of
such
a
temptation
.
And
the
reason
is
,
because
we
shall
be
in
great
danger
of
being
totally
deprived
of
the
power
of
considering
by
very
acute
pain
and
torment
:
And
a
vigorous
powerful
sense
of
the
Glory
of
Heaven
,
is
necessary
to
our
bearing
with
patience
,
and
much
more
with
joyfulness
the
sharpest
sort
of
Tribulations
;
the
mere
Belief
thereof
would
certainly
have
but
a
very
weak
influence
in
such
a
circumstance
.
And
therefore
(
as
was
said
)
all
Good
Souls
may
confidently
expect
extraordinary
Assistance
,
whensoever
they
are
called
out
to
extraordinary
sufferings
.
God
is
faithful
(
saith
the
Apostle
)
who
will
not
suffer
you
to
be
tempted
above
what
you
are
able
,
&c.
1.
Cor.
10.
13.
Now
then
,
who
after
all
this
shall
need
to
be
told
,
what
a
Glorious
Liberty
of
Soul
is
obtainable
by
the
careful
observance
of
the
Laws
of
Righteousness
and
Goodness
?
But
this
will
yet
further
appear
,
if
we
consider
that
,
Fourthly
,
It
delivereth
from
all
immoderate
self-love
.
Such
a
love
of
our selves
as
ties
us
down
and
determines
us
to
our
own
bodily
and
particular
concerns
.
A
worthy
person
,
in
a
Discourse
of
the
Excellency
of
true
Religion
hath
a
saying
to
our
present
purpose
well
worth
our
reciting
,
viz.
that
Wicked
men
are
of
most
narrow
and
confined
Spirits
,
they
are
so
contracted
by
the
pinching
particularities
of
Earthly
and
Created
things
,
so
imprisoned
in
the
dark
dungeon
of
Sensuality
and
Selfishness
,
so
straitned
through
their
carnal
designs
and
ends
,
that
they
cannot
stretch
themselves
,
nor
look
beyond
the
Horizon
of
time
and
sense
.
And
there
he
observeth
,
that
Plato
hath
long
since
concluded
concerning
the
condition
of
Sensual
men
,
that
They
live
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
like
a
Shell-Fish
,
and
can
never
move
up
and
down
,
but
in
their
own
Prison
,
which
they
ever
carry
about
with
them
.
But
true
Religion
and
Goodness
is
so
Generous
and
Noble
a
Principle
,
that
he
who
is
acted
thereby
cannot
be
confined
to
himself
and
his
own
things
.
His
Soul
is
not
imprisoned
within
himself
,
that
is
,
within
his
own
particular
Being
separated
from
the
rest
of
the
World
;
but
is
enlarged
by
an
Universal
Charity
,
by
a
sincere
good
will
to
God's
whole
Creation
.
He
hath
an
hearty
concern
for
the
good
of
the
World
,
and
carries
on
no
designs
for
himself
which
are
opposite
thereunto
,
nor
any
other
but
such
as
some
way
or
other
do
tend
to
promote
the
welfare
and
happiness
of
his
Fellow-creatures
:
And
't
is
the
greatest
pleasure
to
his
mind
imaginable
,
to
be
instrumental
thereunto
.
Again
,
his
Soul
is
not
tied
down
to
any
inferior
good
things
,
his
love
and
desires
are
not
terminated
on
such
objects
,
but
they
are
so
extensive
as
to
stretch
themselves
far
beyond
this
world
,
and
fix
upon
the
Original
and
Supreme
Good
,
and
there
to
Centre
.
The
Language
of
this
man
is
the
same
with
holy
David's
,
Whom
have
I
in
Heaven
but
God
,
and
there
is
nothing
upon
the
Earth
I
desire
in
comparison
of
him
.
Though
he
hath
a
kindness
for
things
below
,
yet
his
thoughts
and
affections
are
not
confined
to
them
,
but
soar
aloft
to
him
who
is
the
Author
of
them
,
and
from
whom
all
the
goodness
that
is
in
them
is
derived
.
Whereas
(
as
the
foresaid
Author
expresseth
it
)
All
the
Freedom
that
wicked
men
have
,
is
but
like
that
of
Banished
men
,
to
wander
up
and
down
in
the
Wilderness
of
this
World
,
from
one
Den
and
Cave
to
another
.
And
he
saith
before
,
that
Tully
could
see
so
much
in
his
Natural
Philosophy
,
as
made
him
to
say
,
Scientia
naturae
ampliat
animum
&
ad
divina
attollit
:
The
knowledge
of
Nature
enlargeth
and
dilates
the
mind
,
and
carrieth
it
up
to
Divine
things
.
But
this
is
most
true
of
Religion
,
that
in
an
higher
sence
it
doth
work
the
Soul
into
a
true
and
divine
Amplitude
.
And
thus
have
we
shewed
,
that
the
Observance
of
the
Laws
of
Righteousness
and
Goodness
gives
the
most
excellent
Liberty
,
in
that
the
Liberty
which
results
from
thence
is
the
Liberty
of
the
Soul
;
and
also
how
the
Soul
is
thereby
set
at
Liberty
.
CHAP.
IV.
That
this
is
the
Liberty
of
God
himself
,
and
his
most
excellent
Liberty
.
THirdly
,
I
proceed
to
shew
,
that
the
Liberty
which
ariseth
from
the
Observance
of
the
Laws
of
Righteousness
and
Goodness
is
the
Divine
Liberty
,
the
Liberty
of
God
himself
,
and
his
most
Excellent
Liberty
.
God
Almighty
is
of
all
Beings
infinitely
the
most
unlimited
and
uncontroulable
by
any
thing
without
himself
.
He
doth
whatsoever
pleaseth
him
,
in
Heaven
,
the
Earth
,
the
Sea
and
all
deep
places
.
The
whole
Universe
is
in
his
hands
as
the
Clay
in
the
hands
of
the
Potter
,
perfectly
under
his
power
,
and
at
his
dispose
,
so
that
there
is
no
resisting
him
,
nor
hindering
one
thought
of
his
.
But
as
unboundable
as
his
Will
and
Power
are
by
any
thing
without
him
,
they
are
both
determined
,
by
the
internal
Rectitude
and
Goodness
of
his
Nature
,
to
things
Holy
,
Just
and
Good
.
He
is
so
great
a
lover
of
Equity
and
Goodness
,
that
he
can
neither
do
or
will
any
thing
,
that
is
contrary
or
not
agreeable
thereunto
.
We
read
that
He
is
a
Rock
whose
work
is
perfect
,
and
all
his
ways
are
judgment
,
a
God
of
truth
and
without
iniquity
,
just
and
right
is
he
.
That
it
is
impossible
for
God
to
lye
.
That
his
ways
are
right
and
equal
,
That
the
judge
of
all
the
Earth
will
do
right
,
That
he
is
of
purer
eyes
than
to
behold
evil
,
i.
e.
)
with
approbation
.
That
the
righteous
Lord
loveth
righteousness
,
That
he
is
not
tempted
with
evil
(
is
uncapable
of
the
least
inclination
towards
it
)
neither
tempteth
he
any
man
:
That
he
is
good
unto
all
,
That
he
is
full
of
compassion
and
long-suffering
.
That
he
hath
no
pleasure
in
the
death
of
the
wicked
,
but
that
the
wicked
man
turn
from
his
way
and
live
.
And
a
multitude
of
such
Declarations
we
find
in
the
Holy
Scriptures
,
which
abundantly
speak
the
Divine
Will
and
Power
to
be
inseparably
conjoyned
with
Righteousness
and
Goodness
;
and
never
in
the
least
to
swerve
from
either
.
And
if
any
such
providences
have
fallen
under
our
notice
at
any
time
,
or
come
to
our
knowledge
,
which
we
have
been
to
seek
satisfactorily
to
reconcile
with
the
Rules
of
Righteousness
or
Goodness
,
we
ought
to
take
occasion
from
thence
to
be
humbled
under
a
sense
of
our
own
short-sightedness
and
shallowness
of
Understanding
,
and
to
take
great
heed
how
we
charge
our
Creator
with
that
,
which
he
hath
so
often
professed
to
loath
and
abominate
.
Now
let
us
observe
,
that
this
determination
of
God's
Will
and
Power
from
within
himself
to
things
Just
and
Good
,
is
that
which
gives
a
greater
lustre
to
his
Nature
,
and
far
more
speaks
him
the
most
Excellent
and
most
Happy
Being
,
than
his
mere
unlimitableness
by
any
thing
without
him
.
Nay
,
Uncontroulableness
and
Absolute
Soveraignty
would
make
him
so
much
the
Worse
,
and
less
Happy
Being
,
except
the
exercise
thereof
were
determined
by
a
Holy
,
Good
and
Righteous
Nature
.
If
God
Almighty
were
made
up
of
Will
,
and
every
thing
were
in
it self
indifferent
to
him
,
and
he
did
this
or
that
merely
because
't
is
his
pleasure
so
to
do
,
he
would
(
I
say
)
be
infinitely
the
Worse
Being
,
for
his
Absolute
Sovereignty
and
Uncontroulable
Power
.
What
is
it
that
makes
the
Devils
,
the
most
vile
and
hateful
of
all
Creatures
,
is
it
not
this
,
that
they
are
Spirits
indued
with
great
Strength
and
Power
,
with
great
Knowledge
,
Sagacity
and
quickness
of
Understanding
,
and
with
large
Dominions
,
though
Usurped
,
but
have
lost
that
integrity
of
Nature
,
and
those
good
Principles
,
whereby
they
should
govern
themselves
,
and
be
determined
in
the
exercise
of
their
Power
and
Wisdom
?
'T
is
certain
,
they
would
be
nothing
so
mischievous
and
wicked
as
they
are
,
if
with
the
loss
of
their
Moral
endowments
,
they
had
also
been
divested
of
their
Natural
:
I
mean
their
Strength
and
Power
,
their
Knowledge
and
Acuteness
of
Understanding
.
The
Devils
are
in
these
far
more
like
to
God
,
than
any
of
us
Men
are
in
a
possibility
of
being
(
at
least
in
this
life
)
but
notwithstanding
this
,
they
are
of
all
his
Creation
the
most
unlike
God
;
namely
,
because
their
great
Power
and
Knowledge
are
utterly
unacquainted
with
,
and
estranged
from
,
Righteousness
and
Goodness
;
are
altogether
employed
in
most
unrighteous
and
wicked
designs
and
enterprises
.
So
that
irresistible
power
and
All-comprehending
knowledge
are
so
far
from
denominating
a
Being
the
most
Absolutely
perfect
considered
alone
,
that
That
would
be
the
worst
Being
in
the
world
,
which
is
supposed
to
have
those
perfections
,
and
is
made
to
be
the
worst
by
those
perfections
,
if
they
do
not
exert
themselves
in
Righteous
and
Good
actions
,
but
the
contrary
:
if
the
exercise
of
them
be
not
determined
by
Rules
and
Principles
of
Righteousness
and
Goodness
.
And
in
saying
that
a
Being
will
be
the
worse
for
Power
and
Knowledge
,
&c.
separated
from
Goodness
,
I
say
also
it
will
be
the
more
unhappy
:
For
the
worse
any
one
is
,
the
less
satisfaction
he
must
needs
take
in
himself
,
and
the
less
he
will
necessarily
have
of
self-enjoyment
;
as
hath
been
already
shewed
.
Now
,
considering
what
hath
been
said
,
't
is
most
apparent
that
the
Divine
Liberty
,
the
most
excellent
Liberty
of
God
himself
,
is
his
absolute
Freedom
to
Good
,
his
being
perfectly
unbyassed
by
any
evil
Affection
,
and
infinitely
out
of
the
reach
of
corrupt
Appetites
,
so
that
he
can
as
soon
cease
to
be
,
as
fail
to
exercise
his
Almighty
power
,
his
Omniscience
and
Unsearchable
Wisdom
,
in
doing
what
is
most
fit
,
most
right
and
equal
.
This
is
the
Liberty
,
which
most
highly
commends
the
infinitely
best
of
Beings
,
and
therefore
't
is
that
which
will
make
us
poor
Mortals
most
like
to
him
,
and
partakers
of
the
Divine
Nature
.
And
thus
it
is
sufficiently
,
I
presume
,
demonstrated
,
that
the
most
Excellent
Liberty
consisteth
in
,
or
results
from
,
the
Observance
of
the
Laws
of
Righteousness
and
Goodness
.
And
to
shew
,
that
this
is
eminently
(
nay
and
solely
too
)
our
Christian
Liberty
will
be
the
business
of
the
next
Section
.
SECT.
II.
That
this
Freedom
to
holy
Obedience
and
true
Goodness
,
or
which
consisteth
in
an
intire
compliance
with
the
Laws
of
Righteousness
,
is
our
Christian
Liberty
.
THis
Phrase
Christian
Liberty
being
so
much
in
the
mouths
of
people
professing
Christianity
,
one
would
think
that
nothing
is
better
understood
;
that
there
is
no
point
of
our
Religion
in
the
nature
of
which
we
less
need
to
be
instructed
.
We
mightily
insist
upon
our
Christian
Liberty
,
a
very
warm
Zeal
we
seem
to
have
for
it
,
and
we
are
not
a
little
concerned
(
as
hath
been
already
intimated
)
when
we
apprehend
it
to
be
invaded
,
or
in
the
least
infringed
.
And
if
we
be
not
mistaken
in
our
notion
of
this
Liberty
,
't
is
most
commendably
done
of
us
to
contend
earnestly
for
it
,
to
refuse
to
part
with
it
,
or
to
consent
to
the
smallest
violation
or
abatement
thereof
upon
any
terms
whatsoever
.
But
alas
,
nothing
is
more
misunderstood
than
Christian
Liberty
,
and
nothing
hath
been
more
abused
;
and
therefore
't
is
well
worth
our
while
rightly
to
state
the
notion
of
it
,
and
to
fix
it
where
it
ought
to
be
.
How
it
hath
been
mistaken
and
abused
shall
be
shewn
in
its
due
place
,
our
immediate
business
is
,
First
,
To
Demonstrate
the
foresaid
Proposition
.
Secondly
,
To
shew
what
our
Lord
hath
done
to
instate
us
in
this
our
Christian
Liberty
.
CHAP.
V.
The
foresaid
Proposition
Demonstrated
by
four
Arguments
,
viz.
First
,
That
this
hath
been
proved
to
be
the
most
Glorious
Liberty
.
Secondly
,
This
was
that
Liberty
,
the
instating
us
wherein
,
was
the
whole
business
of
our
Saviour
and
his
Apostles
.
Thirdly
,
Our
Saviours
Abolishing
the
Ceremonial
Law
was
chiefly
designed
in
order
to
the
thorough
effecting
this
Liberty
:
Where
it
is
shewed
,
that
this
Law
accidentally
became
very
prejudicial
to
the
great
Design
of
setting
men
free
from
the
power
of
their
Lusts
,
in
several
particulars
.
Fourthly
,
That
none
but
the
Jews
were
obliged
to
the
Observance
of
this
Law
.
FIrst
,
We
will
demonstrate
the
truth
of
this
Assertion
,
that
Christian
Liberty
consisteth
in
Freedom
to
holy
Obedience
,
in
deliverance
from
the
Power
and
Dominion
of
sin
,
together
with
the
direful
effects
and
consequents
thereof
:
This
we
will
do
by
these
following
Arguments
.
First
,
This
is
,
as
we
have
shewed
,
incomparably
the
best
and
most
Glorious
of
Liberties
,
and
therefore
it
must
needs
be
(
at
least
principally
and
in
the
most
eminent
sence
)
our
Christian
Liberty
.
For
whatsoever
Benefits
our
Blessed
Lord
is
any
where
said
to
have
procured
for
us
,
the
absolutely
best
of
the
kind
is
always
to
be
understood
.
For
instance
,
whereas
he
saith
,
that
he
is
come
that
we
might
have
life
,
he
means
the
best
of
Lives
,
the
Spiritual
life
of
the
Soul
here
,
and
Eternal
life
hereafter
.
By
the
Riches
he
is
said
to
bestow
,
is
meant
those
whereby
the
Soul
is
inriched
,
the
Divine
Graces
and
Virtues
,
called
by
himself
the
true
Riches
.
By
the
Salvation
which
he
is
the
Author
of
,
is
meant
that
from
the
worst
of
evils
principally
,
and
everlasting
Salvation
.
So
proportionably
,
whenas
the
Son
is
said
to
make
us
free
,
the
meaning
is
free
with
the
best
of
Freedoms
,
viz.
that
from
sin
,
as
also
we
have
seen
is
manifest
from
the
Context
.
Whenas
Christ
is
said
to
be
Anointed
,
according
to
the
Prophecy
of
Esay
concerning
him
,
to
preach
deliverance
to
the
captives
,
to
set
at
liberty
them
that
are
bruised
(
with
being
long
fettered
and
shackled
)
we
are
likewise
to
understand
the
same
most
desirable
of
all
Liberties
and
Deliverances
.
Whereas
S.
Iames
calls
the
Gospel
the
law
of
Liberty
(
Chap.
1.
25.
)
and
the
perfect
law
of
Liberty
,
(
Chap.
2.
12.
)
we
are
primarily
to
understand
it
(
as
will
be
further
shewn
)
of
this
same
Liberty
which
infinitely
surpasseth
all
other
.
In
which
sence
the
Apostle
S.
Paul
understood
it
to
be
The
perfect
law
of
Liberty
,
when
he
called
it
The
law
of
the
Spirit
of
life
,
which
is
in
Christ
Iesus
,
adding
that
,
it
had
made
him
free
from
the
law
of
Sin
and
death
,
Rom.
8.
2.
Secondly
,
We
find
this
Liberty
was
that
,
the
instating
us
wherein
,
our
Saviour
,
when
he
was
in
the
World
,
and
his
Apostles
after
him
,
were
altogether
bent
and
intent
upon
.
The
business
of
making
men
holy
and
obedient
to
the
Laws
of
Righteousness
,
they
had
not
only
mostly
in
their
Eye
,
but
all
they
did
was
subordinated
thereunto
.
All
those
powerful
means
that
were
used
to
perswade
the
world
that
Iesus
is
the
Christ
,
were
in
order
to
this
end
:
For
the
Son
of
God
was
manifested
to
take
away
our
sins
;
and
to
destroy
the
works
of
the
Devil
,
1
John
3.
5
,
8.
Therefore
is
Faith
so
highly
commended
,
and
so
much
ascribed
thereto
,
and
men
so
excited
to
believe
in
Christ
,
or
to
believe
his
Gospel
,
because
the
Doctrine
,
Precepts
,
Promises
and
Threatnings
therein
contained
have
a
great
aptness
and
tendency
,
are
of
mighty
force
and
efficacy
,
to
the
thorough
Reformation
of
our
Lives
,
and
the
cleansing
our
Natures
from
all
filthiness
both
of
flesh
and
spirit
:
Because
that
Faith
which
is
terminated
upon
those
Objects
is
such
a
Shield
,
as
whereby
we
shall
be
able
to
quench
all
the
fiery
darts
of
the
wicked
one
:
the
purifying
of
the
heart
,
the
overcoming
of
the
world
.
In
short
,
Christ
gave
himself
for
us
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
to
himself
a
peculiar
people
zealous
of
good
works
,
Titus
2.
14.
He
died
for
all
,
that
they
which
live
should
not
henceforth
live
unto
themselves
(
to
the
drudging
service
of
their
Lusts
)
but
unto
him
that
died
for
them
,
and
rose
again
,
2
Cor.
5.
15.
Or
,
that
they
should
be
his
Servants
,
that
is
,
his
Free-men
;
according
to
that
of
S.
Paul
,
1
Cor.
7.
22.
He
that
is
called
being
a
Servant
is
the
Lords
Free-man
.
He
gave
himself
for
the
Church
,
that
he
might
sanctifie
and
cleanse
it
,
by
the
washing
of
water
by
the
word
;
That
he
might
present
it
to
himself
a
glorious
Church
,
not
having
spot
or
wrinkle
or
any
such
thing
,
but
that
it
should
be
holy
and
without
blemish
,
Ephes.
5.
26
,
27.
He
his
own
self
bare
our
sins
in
his
own
body
on
the
tree
,
that
we
,
being
dead
to
sins
,
should
live
unto
Righteousness
,
1
Pet.
2.
24.
Or
as
S.
Paul
saith
,
Rom.
6.
7.
That
being
dead
we
might
be
freed
from
sin
:
That
is
,
that
being
dead
to
it
,
we
might
be
freed
from
the
Bondage
we
were
in
under
it
.
Or
,
as
we
have
it
,
ver.
18.
That
being
made
free
from
sin
,
we
might
become
the
servants
of
righteousness
.
Our
Saviour
required
nothing
of
us
,
forbad
nothing
to
us
,
but
what
was
apparently
designed
in
order
to
our
deliverance
from
sin
,
the
making
us
pure
in
heart
,
and
holy
in
all
manner
of
conversation
.
He
gave
us
not
a
Promise
,
but
what
was
to
encourage
us
hereunto
,
nor
yet
a
Threatning
,
but
what
was
intended
to
scare
us
from
the
serving
of
one
Lust
or
other
.
And
the
Apostle
tells
us
,
that
the
whole
of
the
Gospel
,
or
,
The
grace
of
God
that
brings
salvation
is
designed
to
teach
us
,
that
,
denying
ungodliness
and
worldly
lusts
,
we
should
live
soberly
,
righteously
and
godly
in
this
present
world
,
Tit.
2.
11
,
12.
'T
is
sufficiently
evident
from
this
little
that
hath
been
said
,
that
the
setting
us
free
from
Sin
,
and
the
making
us
Free
to
Righteousness
was
the
business
which
took
up
our
Blessed
Saviour's
time
and
thoughts
when
he
was
upon
the
Earth
,
and
wherein
his
holy
Apostles
were
employed
after
his
departure
:
And
therefore
this
must
necessarily
be
our
grand
Christian
Liberty
.
Abundantly
more
might
have
been
said
upon
this
Argument
,
Thirdly
,
Our
Saviours
abrogating
the
Ceremonial
Law
,
his
freeing
from
that
yoke
,
was
mainly
designed
in
order
to
the
thorough
effecting
this
Freedom
and
Liberty
.
This
was
a
yoke
which
the
Apostle
Peter
saith
,
neither
they
nor
their
Fathers
were
able
to
bear
,
Acts
15.
10.
It
was
a
yoke
of
bondage
,
as
S.
Paul
calls
it
,
Gal.
5.
1.
Stand
fast
in
the
Liberty
wherewith
Christ
hath
made
us
free
,
and
be
not
intangled
again
with
the
yoke
of
bondage
.
This
Liberty
(
as
appears
by
his
discourse
both
before
and
after
)
was
that
which
Christ
had
given
them
from
the
burdensome
services
of
the
Mosaical
Dispensation
.
And
diverse
other
places
there
are
which
speak
of
this
Liberty
as
an
effect
and
fruit
of
the
death
of
Christ
.
Now
it
is
worthy
our
Observation
,
that
the
great
reason
wherefore
our
Saviour
did
put
an
end
to
the
Obligation
of
this
Law
,
and
why
the
Apostles
,
especially
S.
Paul
,
insisted
so
much
upon
it
,
and
so
earnestly
cautioned
the
Jewish
Believers
against
intangling
themselves
again
with
this
yoke
,
was
because
it
became
very
highly
injurious
to
the
Grand
Evangelical
Design
of
setting
men
perfectly
free
from
their
Lusts
:
Because
it
gendered
to
that
spiritual
bondage
,
in
deliverance
from
which
consisteth
our
best
Liberty
.
For
this
Law
understood
Carnally
,
and
according
to
the
letter
only
,
(
which
it
ought
not
to
have
been
)
was
very
apt
to
beget
a
sordid
and
low
spirit
,
a
temper
of
mind
very
much
estranged
from
true
Piety
and
Goodness
.
And
it
is
too
unquestionable
,
that
the
Iews
generally
had
no
higher
a
sense
of
it
.
The
Law
,
the
Author
to
the
Hebrews
saith
,
made
nothing
perfect
,
Chap.
7.
19.
It
gave
no
man
Freedom
from
the
power
of
Sin
,
no
power
to
subdue
corrupt
Affections
was
obtainable
thereby
;
it
did
not
make
men
truly
and
internally
Righteous
,
but
only
Ritually
and
Externally
.
As
the
most
eminently
Good
men
under
the
Law
did
fall
far
short
of
the
Apostles
of
our
Saviour
,
and
those
whose
lives
have
been
most
answerable
to
the
Christian
precepts
,
so
those
degrees
of
Virtue
and
Goodness
they
did
attain
to
were
not
owing
the
Law
,
but
to
the
Covenant
made
with
Abraham
,
which
was
the
same
for
substance
with
the
Gospel
Covenant
.
The
Law
is
said
to
be
weak
through
the
flesh
;
or
in
regard
of
the
impetuosity
and
violence
of
mens
fleshly
Appetites
,
Rom.
8.
3.
Nor
is
there
any
express
mention
in
the
Ceremonial
Law
of
any
necessity
of
purity
of
heart
:
This
was
only
represented
by
the
divers
legal
washings
,
and
other
Rites
;
the
mortification
of
corrupt
Affections
was
signified
by
the
cutting
off
the
foreskin
of
the
flesh
,
and
the
great
substantial
duties
were
veiled
under
dark
shadows
.
So
that
a
man
might
be
very
punctually
observant
of
this
Law
,
according
to
the
mere
literal
sence
thereof
,
and
yet
his
Soul
remain
perfectly
under
the
power
of
sinful
Affections
.
And
the
Learned
Mr.
Chillingworth
in
his
Sermon
on
Gal.
5.
5.
saith
thus
even
of
the
Moral
Duties
of
the
two
Tables
,
as
they
are
part
of
the
Mosaical
Jewish
Law
,
viz.
That
they
required
only
an
external
obedience
and
conformity
to
the
Affirmative
Precepts
thereof
,
and
an
abstaining
from
an
Outward
practice
of
the
Negative
.
They
did
not
reach
unto
the
Conscience
,
no
more
than
the
National
Laws
of
other
Kingdoms
do
.
So
that
,
for
example
,
when
the
law
of
Moses
forbids
Adultery
upon
pain
of
death
,
he
that
should
in
his
heart
lust
after
a
Woman
,
could
not
be
accounted
a
Transgressor
of
Moses
his
law
,
neither
was
he
liable
to
the
punishment
therein
specified
:
Whereas
the
Gospel
requires
not
only
an
Outward
,
and
,
as
I
may
say
,
corporal
obedience
to
God's
Commandments
,
but
also
an
inward
sanctification
of
the
Soul
and
Conscience
upon
the
same
penalty
of
everlasting
damnation
with
the
former
.
And
what
is
now
said
(
proceeds
he
)
of
the
Moral
Precepts
(
as
they
are
part
of
Moses
his
law
)
by
the
same
proportion
likewise
,
is
to
be
understood
of
the
Iudicial
.
And
as
for
the
Promises
of
this
Law
they
were
only
of
Temporal
good
things
,
and
therefore
the
Gospel
is
called
by
the
Author
to
the
Hebrews
,
The
bringing
in
of
a
better
hope
,
Chap.
7.
19.
And
is
said
to
be
established
upon
better
promises
,
Chap.
8.
6.
'T
is
confessed
that
promises
of
Heavenly
things
were
contained
in
those
of
Earthly
,
as
some
of
the
latter
were
Types
of
the
former
,
particularly
the
land
of
Canaan
of
the
Eternal
Rest
in
Heaven
;
and
the
promises
of
good
things
in
the
general
had
those
of
the
other
life
implied
in
them
;
but
there
is
not
the
least
express
mention
in
this
Law
of
any
Life
after
this
:
I
do
not
say
,
in
any
part
of
the
Old
Testament
,
but
in
this
Law
.
Now
then
,
seeing
it
abounded
with
Temporal
Promises
,
and
none
but
such
being
in
express
terms
contained
therein
,
't
is
no
wonder
if
it
became
an
occasion
to
the
sensual
Iews
of
their
being
the
more
eager
and
vehement
in
prosecuting
the
profits
,
honours
and
pleasures
of
this
life
,
as
it
was
of
their
being
the
more
Mercenary
in
their
obedience
.
The
like
may
be
said
of
the
Threatnings
of
this
Law
,
they
are
all
so
expressed
as
if
they
were
only
of
Present
,
Temporal
Evils
,
and
the
Iews
,
for
the
most
part
,
looking
no
farther
than
the
outward
letter
of
these
Threatnings
,
it
was
not
to
be
expected
that
they
should
be
excited
by
them
to
obey
from
any
higher
motive
than
the
mere
fear
of
such
evils
;
as
those
that
did
not
look
beyond
the
letter
of
the
Promises
were
obedient
only
from
the
hope
of
some
sensual
,
present
good
:
And
by
this
means
especially
did
this
Law
Gender
to
bondage
,
as
we
read
it
did
,
Gal.
4.
24.
The
terrible
manner
in
which
the
Law
was
given
,
and
the
Threatnings
of
Present
death
or
other
temporal
Calamities
upon
the
Transgression
thereof
did
occasion
that
slavish
sear
,
which
the
Apostle
calls
the
Spirit
of
bondage
,
in
those
words
,
Ye
have
not
received
the
Spirit
of
bondage
again
to
fear
,
Rom.
8.
5.
God
dealt
with
the
Iews
as
it
was
most
fit
to
deal
with
such
a
carnal
,
such
a
stiff-necked
,
stubborn
and
disingenuous
people
;
who
would
not
be
wrought
upon
and
overcome
by
love
to
himself
,
or
a
sense
of
the
loveliness
of
Virtue
and
true
Goodness
,
nor
regard
any
Laws
,
but
such
as
were
enforced
with
severe
present
Penalties
,
or
promises
of
sensual
good
things
:
Which
obedience
of
theirs
was
most
truly
and
properly
the
obedience
of
Slaves
,
a
Servile
and
Mercenary
Obedience
.
So
that
this
Law
having
been
abused
by
the
Iews
to
the
so
much
the
more
captivating
them
to
their
fleshly
lusts
,
for
this
reason
chiefly
was
it
laid
aside
,
namely
,
because
the
Liberty
which
consisteth
in
a
thorough
compliance
with
the
Rules
of
Righteousness
,
the
Obligation
of
this
Law
would
have
greatly
obstructed
the
promoting
of
.
And
the
things
expresly
required
in
this
Law
being
such
as
had
no
internal
goodness
in
them
,
being
weak
and
beggarly
Elements
,
as
the
Apostle
calls
them
,
Gal.
4.
9.
the
imposition
of
many
such
must
needs
be
apt
to
call
away
mens
Minds
and
Affections
from
those
that
are
essentially
and
immutably
good
,
whilest
the
spiritual
meaning
of
those
injunctions
is
either
not
understood
or
not
attended
to
.
And
that
it
had
this
effect
upon
the
generality
of
the
Iews
,
by
this
means
,
is
a
case
too
plain
to
need
to
be
proved
.
And
though
the
great
substantial
duties
,
which
are
in
their
own
nature
Good
and
Necessary
,
and
of
Eternal
obligation
,
were
inculcated
upon
them
by
all
their
Prophets
,
as
well
as
taught
by
Natural
Light
,
such
as
Doing
Iustice
,
loving
Mercy
,
walking
humbly
with
God
,
and
the
like
,
yet
they
generally
were
so
sottish
as
to
think
that
He
valued
Sacrifices
,
and
the
other
Ceremonial
and
External
Performances
of
the
Law
so
much
above
such
Duties
(
nay
,
though
he
had
expresly
also
declared
the
quite
contrary
)
as
that
their
exact
and
diligent
observation
of
those
would
make
expiation
for
their
remisness
in
these
,
and
fully
satisfie
for
gross
immoralities
.
They
trusted
in
lying
words
,
saying
,
The
Temple
of
the
Lord
,
the
Temple
of
the
Lord
,
the
Temple
of
the
Lord
are
these
;
implying
that
their
continual
attendance
on
the
services
there
performed
,
according
to
the
prescription
of
the
Law
,
would
effectually
secure
them
from
Divine
vengeance
,
although
they
refused
to
amend
their
ways
,
and
were
never
so
immoral
in
their
Practices
.
And
their
constant
Trading
in
Sacrifices
,
in
Rituals
and
Ceremonial
things
,
occasioned
their
having
but
very
little
sense
of
things
Morally
good
;
so
that
that
distinction
was
almost
lost
among
them
,
of
things
Positively
and
Morally
so
,
or
things
good
only
because
commanded
,
and
things
commanded
because
good
.
Their
being
so
intent
upon
a
many
little
things
caused
them
to
sleight
and
overlook
the
great
ones
,
as
our
Saviour
told
the
Pharisees
,
Luke
11.
42.
Ye
tithe
Mint
and
Rue
,
and
all
manner
of
Herbs
,
and
pass
over
judgment
and
the
love
of
God
.
And
Mat.
23.
23.
Ye
pay
tith
of
Mint
and
Anise
,
and
Cummin
,
and
have
omitted
the
weightier
matters
of
the
Law
,
judgment
,
mercy
and
faith
.
And
their
omitting
these
things
was
too
plain
an
Argument
alone
(
though
there
is
other
proof
of
it
)
of
their
having
scarcely
any
notion
of
things
Absolutely
,
Immutably
and
Essentially
Good
and
Evil
,
which
was
occasioned
(
as
I
said
)
by
their
minds
being
so
employed
about
things
which
were
in
themselves
neither
Good
nor
Evil
,
but
only
by
reason
of
Divine
injunctions
and
prohibitions
.
Not
that
this
great
evil
was
necessarily
occasioned
thereby
(
God
forbid
we
should
think
so
)
but
't
was
through
their
own
default
;
otherwise
there
could
have
been
no
truly
good
people
among
them
,
as
there
were
innumerable
:
just
as
we
see
at
this
day
,
there
are
too
many
of
a
certain
Profession
,
who
,
by
means
of
their
continual
dabling
in
matter
,
are
of
so
gross
and
course
intellectuals
,
that
they
seem
almost
uncapable
of
any
Idea
and
conception
of
things
immaterial
and
incorporeal
.
Which
is
a
great
Unhappiness
but
as
great
a
Fault
.
So
that
,
this
we
have
now
said
suggests
to
us
another
reason
for
the
putting
a
period
to
the
Ceremonial
Law
,
in
order
to
the
introduction
of
that
excellent
and
Divine
Liberty
,
which
we
assert
to
be
eminently
Christian
Liberty
;
Because
that
the
love
of
Righteousness
and
Goodness
under
that
notion
is
necessary
thereunto
,
as
shall
be
farther
shewn
hereafter
.
And
it
is
an
evidence
of
a
Soul
imprisoned
in
Sense
,
and
sunk
in
Selfishness
to
love
Virtue
and
Goodness
,
merely
for
its
dowry
and
the
external
Advantages
that
accrue
by
it
,
and
not
for
its
own
sake
:
As
also
to
avoid
sin
,
only
for
the
sake
of
the
uneasie
and
sad
circumstances
that
attend
it
,
having
no
sense
of
its
Moral
Turpitude
.
Lastly
,
Whereas
I
have
shewed
,
that
by
the
observation
of
the
Laws
of
Righteousness
and
Goodness
a
man
is
delivered
from
all
immoderate
Self-love
to
his
own
Bodily
and
Particular
concerns
,
and
acquireth
that
Generosity
and
Nobleness
of
spirit
whereby
he
is
carried
forth
and
enlarged
to
the
love
of
God
in
the
first
place
,
and
a
hearty
concern
for
the
General
welfare
of
his
Fellow-creatures
,
the
Iews
by
the
occasion
of
the
forementioned
Law
,
became
less
free
,
as
Freedom
is
opposed
to
Confinement
.
For
they
being
paled
in
and
separated
from
the
rest
of
the
world
by
a
Religion
peculiar
to
themselves
;
and
it
being
forbidden
by
their
Law
to
contract
Marriages
,
or
have
any
intimacy
,
and
that
they
should
so
much
as
eat
with
the
Gentiles
(
though
't
was
but
necessary
they
should
be
so
restrained
for
the
more
effectual
preventing
their
falling
into
Idolatry
,
and
being
infected
with
their
other
wicked
customs
and
corrupt
manners
,
to
which
they
were
naturally
very
strangely
inclined
,
yet
)
by
this
means
they
generally
became
wofully
Narrow-spirited
and
contracted
in
their
Love
,
and
took
occasion
from
hence
to
banish
all
from
their
Kindness
and
Charity
,
that
were
not
of
their
own
Nation
and
their
own
Religion
.
And
therefore
for
this
reason
also
it
was
highly
fit
that
our
Saviour
should
take
off
all
future
Obligation
to
the
Observance
of
this
Law
;
his
design
being
to
Ampliate
and
Enlarge
mens
minds
by
the
most
Universal
and
Unlimited
Charity
;
in
imitation
of
himself
,
who
was
a
Propitiation
not
only
for
the
sins
of
the
Iewish
Nation
,
but
also
of
the
whole
World
.
And
for
this
reason
particularly
S.
Paul
tells
the
Ephesians
,
This
Law
was
Abolished
,
Chap.
2.
14
,
15
,
16.
For
he
is
our
peace
,
who
hath
made
both
one
(
Jews
and
Gentiles
)
and
hath
broken
down
the
middle
wall
of
partition
between
us
,
having
abolished
in
his
flesh
the
enmity
,
even
the
Law
of
Commandments
,
contained
in
Ordinances
(
or
,
having
Abolished
by
his
Sufferings
the
Ceremonial
Law
,
which
was
such
a
Make-bate
between
the
Iews
and
Gentiles
)
for
to
make
himself
of
twain
one
new
man
,
so
making
peace
.
And
that
he
might
reconcile
both
unto
God
in
one
body
on
the
Cross
,
having
slain
the
enmity
thereby
.
And
that
in
the
general
,
the
great
work
of
setting
men
perfectly
at
Liberty
from
the
power
of
their
Lusts
,
and
the
making
them
free
to
all
holy
Obedience
was
designed
by
the
nullifying
this
Law
,
is
asserted
by
the
Apostle
,
Rom.
7.
5
,
6.
For
when
we
were
in
the
flesh
(
or
under
those
Carnal
Ordinances
)
the
motions
of
sin
,
which
were
by
the
Law
,
did
work
in
our
members
,
to
bring
forth
fruit
unto
death
.
But
now
we
are
delivered
from
the
Law
,
that
being
dead
wherein
we
were
held
,
that
we
should
serve
in
newness
of
the
spirit
,
and
not
in
the
oldness
of
the
letter
.
That
is
,
when
we
were
under
the
Law
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Sinful
Affections
,
which
were
heightned
thereby
(
through
our
own
blindness
in
not
looking
beyond
the
letter
of
the
Law
)
did
so
work
in
us
,
as
to
render
us
so
much
the
more
obnoxious
to
death
:
But
now
we
are
delivered
by
our
Saviour
Christ
from
that
Law
,
it
being
dead
,
or
abrogated
,
that
in
stead
of
a
mere
External
Obedience
,
and
a
company
of
Bodily
Washings
,
we
should
for
the
future
be
inwardly
pure
and
spiritually
obedient
.
To
conclude
this
Argument
:
Wheresoever
we
find
Liberty
or
Freedom
mentioned
throughout
the
New
Testament
,
as
that
which
belongeth
to
us
under
the
notion
of
Christians
,
as
that
which
we
are
beholden
to
the
Gospel
dispensation
for
,
it
is
still
,
I
dare
affirm
,
to
be
understood
either
of
Liberty
from
Sin
(
the
Power
and
the
Punishment
thereof
)
or
of
Liberty
from
the
Ceremonial
and
purely
Mosaical
Law
.
This
I
assert
upon
a
particular
consideration
of
all
those
Texts
,
wherein
any
thing
is
said
relating
to
Liberty
:
And
therefore
this
latter
Deliverance
being
principally
intended
in
order
to
the
former
,
the
former
,
viz.
that
from
Sin
,
must
necessarily
be
the
Christian
Liberty
.
Fourthly
,
None
but
the
Israelites
were
obliged
to
the
Observance
of
this
Law
.
Indeed
in
order
to
a
Gentiles
partaking
of
the
Iewish
Priviledges
in
the
Land
of
Canaan
,
it
was
necessary
he
should
be
Circumcised
and
become
(
as
their
phrase
was
)
a
Proselyte
of
Iustice
,
and
so
make
himself
a
debtor
to
the
whole
Law
:
But
it
was
not
necessary
to
his
Acceptance
with
God
and
Eternal
Happiness
to
yield
obedience
to
this
Law
.
It
was
sufficient
for
him
to
worship
the
true
God
and
renounce
Idolatry
,
and
to
follow
the
Dictates
of
the
Law
of
Nature
.
Even
the
Iews
themselves
,
as
ill
affected
as
they
were
towards
the
Gentiles
,
did
acknowledge
no
more
to
be
necessary
,
than
the
Observation
of
the
Seven
Precepts
of
Noah
,
to
their
having
their
part
in
Seculo
futuro
;
and
therefore
they
permitted
the
Proselytes
of
the
Gate
to
worship
in
the
Outward
Court
of
the
Temple
.
Which
was
therefore
called
Atrium
Gentium
&
immundorum
.
The
Court
of
the
Gentiles
and
the
Vnclean
.
And
thus
,
as
it
appears
from
the
three
foregoing
Arguments
,
that
Liberty
from
Sin
and
to
Righteousness
is
the
Eminent
Christian
Liberty
,
which
is
procured
for
the
World
taking
in
the
Iews
,
so
from
this
fourth
't
is
as
evident
,
that
it
is
the
only
Christian
Liberty
which
is
procured
and
purchased
for
us
Gentiles
.
There
is
no
other
Liberty
mentioned
either
by
our
Saviour
or
his
Apostles
,
besides
this
from
the
Power
and
Dominion
of
Sin
(
wherein
we
always
include
deliverance
from
the
sad
consequents
thereof
)
which
we
Gentiles
are
obliged
to
Christianity
for
,
or
which
we
are
invested
with
under
the
notion
of
Christians
.
CHAP.
VI.
What
course
our
Lord
hath
taken
to
instate
us
in
this
Liberty
shewed
in
several
particulars
,
viz.
that
1.
He
hath
most
fully
informed
us
concerning
all
the
Parts
and
Particulars
of
our
Liberty
.
2.
He
hath
furnished
us
with
the
most
potent
Means
,
for
the
gaining
of
it
.
3.
He
hath
purchased
a
rich
supply
of
Grace
and
Strength
,
to
enable
us
to
use
these
Means
successfully
.
4.
He
hath
laid
before
us
the
most
powerful
Motives
and
Arguments
to
prevail
on
our
Wills
to
make
use
of
this
Strength
,
and
comply
with
this
Grace
.
HAving
,
I
hope
,
sufficiently
cleared
the
truth
of
this
Proposition
,
that
our
Christian
Liberty
(
both
mainly
and
wholly
)
consisteth
in
Freedom
to
holy
Obedience
,
and
deliverance
from
Sin
,
I
now
come
to
shew
,
Secondly
,
How
Christ
instates
men
in
this
Liberty
,
or
what
Course
he
hath
taken
for
the
effecting
hereof
.
By
the
way
,
we
are
to
take
notice
that
the
Method
our
Lord
hath
made
choice
of
,
for
the
setting
us
free
from
our
Corrupt
Affections
,
is
such
as
is
most
Suitable
to
the
Nature
of
those
that
are
to
be
delivered
,
and
such
as
is
most
suitable
to
the
Nature
of
that
Bondage
and
Slavery
from
which
he
delivers
.
Those
who
are
to
be
delivered
being
Reasonable
Creatures
,
Voluntary
and
therefore
Free
Agents
,
who
act
not
by
mere
Necessity
of
Nature
,
or
Blind
instincts
,
and
much
less
from
External
Force
and
Compulsion
,
he
dealeth
with
them
,
in
Setting
them
free
,
as
with
such
a
sort
of
Creatures
.
Again
the
Slavery
(
as
also
the
Confinement
)
from
which
he
delivers
being
Spiritual
not
Corporal
;
I
mean
,
being
Originally
in
the
Mind
,
Will
and
Affections
,
and
not
in
the
Outward
man
,
he
hath
accordingly
applied
himself
to
the
effecting
our
deliverance
.
So
that
our
Deliverer
hath
not
done
all
for
us
that
is
to
be
done
,
and
left
nothing
for
us
to
do
,
in
order
to
our
being
set
free
.
Nor
can
this
be
said
of
any
other
who
designs
to
deliver
out
of
Bondage
or
Prison
persons
arrived
at
years
of
discretion
,
and
that
are
able
to
use
their
hands
and
legs
.
Such
a
one
accounts
that
he
hath
done
abundantly
enough
,
when
he
hath
paid
the
Slaves
Ransom
,
and
removed
the
necessity
he
was
under
of
continuing
in
servitude
;
If
afterward
he
will
not
stir
a
foot
,
he
doth
not
think
himself
obliged
to
hale
him
by
main
force
out
of
the
Gallies
or
House
of
bondage
.
He
also
looks
upon
his
work
as
done
,
when
he
hath
set
the
Prison
doors
wide
open
,
and
hath
cleared
the
Prisoner's
passage
out
,
and
put
the
Key
into
his
hand
for
the
unlocking
his
Fetters
,
and
offered
to
assist
him
if
he
cannot
do
it
by
his
own
strength
:
But
when
all
this
is
done
,
if
the
Prisoner
will
do
nothing
towards
his
own
escape
,
he
,
who
hath
done
thus
much
in
his
behalf
,
will
think
it
great
pity
but
that
there
he
should
lie
.
There
is
no
Prince
but
will
be
satisfied
that
he
hath
quitted
himself
bravely
,
and
fully
performed
the
part
of
a
Deliverer
,
when
he
hath
put
Weapons
into
the
hands
of
a
Conquered
People
,
and
furnished
them
with
sufficient
aids
for
the
rescuing
themselves
from
the
Tyranny
of
their
Oppressors
;
but
if
after
all
,
they
will
not
be
perswaded
to
use
their
Weapons
,
and
are
so
dastardly
as
not
to
joyn
with
those
Forces
that
are
sent
for
their
help
,
he
nevertheless
deserves
the
Title
of
a
Deliverer
.
In
like
manner
,
it
is
not
our
Blessed
Saviour's
Method
to
drag
men
with
irresistible
force
out
of
their
Spiritual
Vassallage
and
Slavery
:
He
doth
not
deliver
us
against
our
Wills
,
nor
in
such
a
manner
as
if
we
were
Creatures
that
have
no
Wills
;
nor
doth
so
overpower
our
Wills
(
at
least
ordinarily
)
as
that
they
shall
have
left
them
no
power
of
resistance
,
but
be
necessitated
to
give
their
Consent
.
But
this
is
the
Course
he
hath
taken
,
which
is
the
most
wise
,
and
in
its
own
nature
the
most
admirably
effectual
.
First
,
He
hath
fully
informed
us
concerning
all
the
Parts
and
Particulars
of
our
Liberty
.
Secondly
,
He
hath
Directed
us
to
the
most
potent
Means
for
the
gaining
thereof
.
Thirdly
,
He
hath
purchased
a
rich
supply
of
Grace
and
Strength
to
enable
us
to
use
these
Means
successfully
.
Fourthly
,
He
hath
laid
before
us
the
most
powerful
Motives
and
Arguments
imaginable
to
prevail
with
our
Wills
to
use
this
Strength
,
to
comply
with
this
Grace
.
First
,
He
hath
fully
informed
us
concerning
all
the
Parts
and
Particulars
of
our
Liberty
:
I
mean
,
he
hath
instructed
us
in
all
those
Rules
of
Righteousness
and
Goodness
,
in
the
Observance
of
which
consists
our
best
and
most
desirable
Liberty
.
This
he
hath
done
by
the
Precepts
he
hath
given
us
,
as
also
by
the
Example
he
hath
set
before
us
.
In
Matthew
11.
28
,
29.
he
proposeth
both
these
,
the
one
to
be
obeyed
,
the
other
to
be
followed
,
in
order
to
the
possessing
our selves
of
this
Liberty
:
Come
unto
me
(
saith
he
)
all
ye
that
labour
and
are
heavy
laden
,
and
I
will
give
you
rest
.
And
what
he
meaneth
by
Coming
unto
him
he
tells
us
in
the
next
words
,
Take
my
Yoke
upon
you
,
or
obey
my
Precepts
,
and
Learn
of
me
,
or
follow
my
Example
,
for
I
am
meek
and
lowly
in
heart
,
and
ye
shall
find
Rest
unto
your
Souls
:
Rest
from
the
Slavish
drudgery
of
sinful
Affections
.
As
to
our
Saviours
Precepts
,
whatsoever
he
hath
required
of
us
,
it
is
either
a
Part
of
our
Liberty
,
or
a
Means
for
the
gaining
and
maintenance
thereof
.
Now
as
to
the
Christian
Precepts
which
oblige
us
to
those
things
in
the
doing
of
which
our
Liberty
consisteth
,
as
they
incomparably
excel
the
Precepts
of
whatsoever
Religion
was
before
or
since
the
coming
of
our
Saviour
,
so
there
is
nothing
defective
or
wanting
in
them
.
There
is
not
any
thing
left
out
of
them
that
is
necessary
to
the
completing
of
the
freedom
and
happiness
of
our
Souls
.
All
the
defects
of
the
Mosaical
Law
,
and
of
the
Law
of
Nature
,
are
supplied
and
made
up
by
them
.
As
our
Lord
came
not
to
destroy
the
Law
,
so
he
came
to
fulfil
it
:
To
perfect
it
and
fill
it
up
,
as
he
himself
hath
told
us
,
Matth.
5.
17.
There
is
nothing
that
conduceth
to
the
restoring
humane
nature
to
its
Primitive
Perfection
,
to
the
bringing
every
thing
in
man
into
due
order
,
to
the
effecting
a
complete
Harmony
and
Agreement
between
his
various
disagreeing
Powers
and
Faculties
,
to
the
putting
him
into
that
state
wherein
every
thing
would
be
with
him
as
his
own
heart
could
wish
to
have
it
,
or
(
in
one
word
)
to
the
making
him
partaker
of
the
God-like
Nature
,
and
consequently
of
the
God-like
Liberty
,
Freedom
and
Blessedness
;
There
is
nothing
,
I
say
,
conduceable
to
these
excellent
purposes
,
but
our
Saviour
hath
in
his
own
Person
,
when
he
was
on
Earth
,
and
by
his
Apostles
since
he
left
the
World
,
acquainted
us
with
it
,
over
and
over
inculcated
it
,
again
and
again
minded
us
of
it
,
and
urged
it
upon
our
practice
.
To
speak
in
the
words
of
the
Apostle
S.
Paul
,
Phil.
4.
8.
Whatsoever
things
are
true
,
or
remote
from
insincerity
and
hypocrisie
;
Whatsoever
things
are
honest
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
venerable
and
grave
;
Whatsoever
things
are
just
,
or
exactly
agreeable
to
the
Rule
of
doing
as
we
would
be
done
unto
;
Whatsoever
things
are
pure
,
or
far
from
all
shew
and
appearance
of
unchastity
;
Whatsoever
things
are
lovely
,
or
which
tend
to
secure
to
us
love
among
men
,
such
as
all
works
of
benignity
,
mercy
and
Charity
;
Whatsoever
things
are
of
good
report
,
or
which
are
apt
to
procure
a
good
name
,
and
therefore
to
prevent
all
the
causes
of
shame
,
and
to
give
us
the
greatest
freedom
and
confidence
,
as
before
God
,
so
before
Men
too
;
If
there
be
any
virtue
,
if
there
be
any
thing
that
is
by
Good
men
reckoned
in
the
number
of
Virtues
;
And
if
there
be
any
praise
,
or
any
thing
laudable
and
praise-worthy
:
All
these
things
,
as
the
Apostle
in
the
general
here
enjoyneth
us
to
think
upon
them
,
so
they
are
very
particularly
,
and
as
clearly
and
perspicuously
,
recommended
to
us
to
be
carefully
observed
by
us
,
in
the
New
Testament
.
There
is
nothing
which
it
becometh
us
to
Do
or
Forbear
,
whether
in
reference
to
God
,
our
Great
Creator
,
Governour
and
Benefactor
,
or
to
our
Fellow-creatures
,
or
to
our
own
Souls
and
Bodies
,
but
here
we
find
it
.
Again
,
we
may
observe
all
these
in
our
Saviour's
Life
also
,
wherein
He
set
us
an
Example
,
that
we
should
follow
his
steps
.
And
it
is
a
most
admirable
Example
of
Piety
towards
God
(
of
Love
to
him
,
Trust
in
him
,
and
Submission
to
his
Will
)
of
Charity
to
all
men
,
even
his
greatest
Enemies
;
and
of
Humility
,
Meekness
,
Temperance
,
Purity
,
Contempt
of
the
World
,
and
Heavenly-mindedness
.
He
that
shall
observe
how
our
Blessed
Saviour
Lived
,
cannot
be
ignorant
of
any
of
those
Laws
of
Righteousness
and
Goodness
,
which
,
before
his
coming
,
the
World
was
so
lamentably
,
in
not
a
few
instances
,
to
seek
in
the
knowledge
of
,
through
that
blindness
which
by
the
customary
gratifying
their
vile
Affections
men
had
generally
contracted
.
I
say
,
he
that
is
acquainted
with
the
Life
of
our
Saviour
cannot
easily
be
ignorant
of
any
of
those
Laws
,
although
he
never
understood
what
particular
Commands
or
Prohibitions
his
Precepts
consist
of
.
So
that
this
is
the
First
thing
Christ
Iesus
hath
done
for
us
in
order
to
our
being
made
Free
:
He
hath
given
us
fully
to
understand
what
it
is
to
be
Free
,
what
are
those
several
Rules
of
Righteousness
and
Goodness
,
in
compliance
with
which
consists
our
Liberty
.
Secondly
,
Our
Saviour
hath
also
prescribed
most
Effectual
Means
,
by
making
use
of
which
we
shall
most
certainly
obtain
and
maintain
this
Liberty
,
that
is
,
obey
those
Laws
of
Liberty
which
he
hath
given
us
.
These
Means
are
especially
:
Believing
himself
to
be
the
Son
of
God
,
and
consequently
the
Truth
and
Divinity
of
his
Doctrine
.
Hearing
his
Word
,
and
Receiving
it
into
honest
hearts
,
or
Pondering
it
in
our
minds
,
and
Meditating
upon
it
,
with
the
Design
of
conforming
our selves
to
it
.
Prayer
to
God
in
his
Name
,
together
with
Faith
in
his
Bloud
for
the
Remission
of
our
Sins
,
and
in
his
Power
and
Goodness
,
for
the
Subduing
our
Lusts
,
and
the
making
us
Obedient
to
his
Precepts
:
That
is
,
for
the
blessing
our
Endeavours
to
that
End
.
Setting
his
Example
before
our
Eyes
,
which
is
an
Excellent
Means
to
beget
in
us
a
likeness
to
him
,
and
to
our
partaking
of
his
Spirit
and
Temper
.
Watching
over
our
own
Hearts
,
and
against
Temptations
.
Denying
our selves
,
and
not
indulging
our
Sensitive
Part.
Advising
in
all
Cases
of
doubt
and
difficulty
with
our
Pastors
and
Spiritual
Guides
;
whom
Christ
hath
given
to
his
Church
,
For
the
perfecting
of
the
Saints
,
for
the
work
of
the
Ministery
,
for
the
Edifying
of
the
Body
of
Christ
,
Ephes.
4.
12.
And
obeying
them
which
have
the
Rule
over
us
in
the
Lord
,
they
watching
for
our
Souls
,
as
those
that
must
give
an
Account
,
Heb.
13.
17.
Which
Duties
were
never
more
neglected
,
than
in
this
Age
,
to
the
great
scandal
of
our
Reformed
Religion
.
Keeping
in
the
Communion
of
the
Church
:
And
not
forsaking
the
Assembling
our selves
together
(
or
our
publick
Assemblies
)
as
the
manner
of
some
is
,
Heb.
10.
25.
And
now
is
the
manner
of
vast
numbers
of
us
,
(
though
no
Terms
of
Communion
are
required
that
contradict
any
one
Text
of
Scripture
)
which
Separation
we
are
too
like
ere
long
to
pay
dear
for
.
The
Religious
observation
of
the
Lords
Day
,
both
in
Publick
and
Private
,
is
another
singular
Help
and
Advantage
;
Though
few
Professors
of
Christianity
seem
now
to
have
any
great
sense
of
it
,
to
the
great
prejudice
of
their
own
Souls
,
and
the
Souls
of
those
who
are
under
their
charge
.
And
to
these
add
in
the
last
place
(
because
't
is
most
convenient
to
place
them
here
)
The
Sacraments
of
Baptism
and
the
Lord's
Supper
.
By
Baptism
we
are
admitted
into
the
Church
of
Christ
,
and
brought
into
a
New
State
:
We
are
baptized
into
the
name
of
the
Father
,
Son
and
Holy
Ghost
,
or
devoted
to
their
service
.
And
the
Father
,
in
this
Sacrament
,
takes
us
into
his
special
care
,
and
into
the
Relation
of
his
Children
,
whereas
before
we
were
only
the
Children
of
Adam
.
The
Son
receives
us
as
members
of
his
Body
the
Church
:
We
are
baptized
into
one
Body
(
as
the
Apostle
speaks
,
1
Cor.
12.
13.
)
that
Body
whereof
Christ
is
the
Head
.
And
the
Holy
Ghost
,
who
is
the
Author
of
Grace
and
Spiritual
Life
,
taketh
us
for
his
Temples
.
We
are
said
to
Receive
the
Holy
Ghost
in
Baptism
,
to
receive
that
power
and
strength
from
him
,
which
will
enable
us
to
Mortifie
the
deeds
of
the
Body
,
and
to
acquire
the
Divine
Graces
and
Virtues
;
which
we
shall
certainly
do
,
if
we
refuse
not
to
Exert
and
Improve
it
,
when
we
come
to
years
of
Discretion
,
and
our
Faculties
are
ripe
enough
for
that
purpose
.
In
Baptism
the
Holy
Spirit
communicates
to
us
the
Beginnings
of
a
new
life
,
which
may
afterwards
be
improved
to
large
measures
of
Virtue
and
Goodness
,
if
we
be
not
wilfully
wanting
to
our selves
in
the
other
Means
.
And
in
the
Lords
Supper
,
as
we
renew
the
Covenant
we
made
in
Baptism
,
to
renounce
the
Devil
and
all
his
works
,
&c.
So
all
worthy
Receivers
of
that
Sacrament
receive
great
additions
of
Grace
and
Spiritual
Strength
,
are
fed
with
the
spiritual
food
of
the
most
Precious
Body
and
Bloud
of
Christ
.
And
of
all
the
Means
prescribed
for
the
Subduing
our
Lusts
,
and
Growing
in
Grace
,
the
Frequent
Receiving
the
Lord's
Supper
is
very
deservedly
accounted
the
Principal
.
Certainly
there
is
not
any
Ordinance
wherein
sincere
Souls
do
so
experiment
the
Communications
of
the
Holy
Spirit
,
by
which
they
are
so
Strengthened
with
strength
in
their
Souls
.
Nor
are
there
any
such
Strong
and
Spriteful
Christians
,
any
so
confirmed
and
rooted
in
Goodness
,
in
the
love
of
God
and
their
Neighbour
,
and
all
the
Christian
Virtues
,
as
those
who
take
all
occasions
to
attend
upon
it
,
with
a
thankful
sense
of
the
infinite
love
of
God
and
Christ
to
them
,
and
sincerely
design
in
so
doing
a
fuller
participation
of
the
Divine
nature
.
But
this
intimation
that
these
two
Sacraments
are
conveyances
of
Grace
and
Strength
leads
me
to
shew
,
that
,
Thirdly
,
Our
Saviour
hath
moreover
purchased
for
us
a
rich
supply
of
Grace
,
to
enable
us
to
use
the
forementioned
Means
with
happy
success
.
He
hath
obtained
from
his
Father
by
his
Perfect
Obedience
,
both
Active
and
Passive
,
Authority
to
send
the
Holy
Ghost
powerfully
to
assist
us
;
and
hath
assured
us
that
those
who
ask
him
shall
have
him
,
in
those
most
excellent
,
and
most
comfortable
words
,
Luke
11.
11
,
12
,
13.
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
shall
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
his
holy
Spirit
unto
them
that
ask
him
?
And
if
any
of
us
want
the
Holy
Spirit
's
Assistance
,
it
is
certainly
because
we
either
pray
not
at
all
for
it
,
or
not
with
a
sincere
and
earnest
desire
that
he
should
root
up
and
destroy
every
Evil
Affection
in
our
Souls
;
Because
we
are
secretly
unwilling
to
let
go
some
beloved
lust
or
other
;
And
because
we
are
false
to
God
and
our
own
Souls
in
those
things
which
he
hath
put
into
our
Power
.
For
't
is
certain
,
that
not
to
put
forth
the
power
we
have
already
received
,
and
yet
complain
for
want
of
strength
,
is
to
play
the
Hypocrities
;
and
no
wonder
if
the
Holy
Spirit
of
God
doth
estrange
himself
,
and
withhold
or
withdraw
his
blessed
Influences
from
such
persons
.
But
as
for
those
who
are
faithful
so
far
as
those
Talents
reach
,
which
they
are
at
present
intrusted
with
,
our
Lord
hath
promised
them
that
more
shall
be
given
them
.
That
is
the
meaning
of
those
words
,
Mark
4.
25.
He
that
hath
,
to
him
shall
be
given
:
That
is
,
that
useth
what
he
hath
;
for
no
man
properly
hath
or
possesseth
what
he
makes
no
use
of
,
't
would
be
the
same
thing
to
him
to
be
without
it
.
Nay
,
our
Lord
doth
not
only
promise
to
him
that
hath
,
that
more
shall
be
given
him
,
but
also
that
he
shall
have
abundantly
more
,
Matth.
13.
12.
For
whosoever
hath
,
to
him
shall
be
given
,
and
he
shall
have
more
abundance
:
And
he
repeats
this
,
Chap.
25.
29.
And
if
we
were
not
through
wilfulness
and
carelesness
wanting
to
our selves
,
in
putting
forth
that
measure
of
strength
we
have
,
as
sure
as
Iesus
is
the
Christ
we
should
fully
experiment
the
truth
of
this
promise
:
We
should
then
feel
the
Divine
Spirit
working
in
us
mightily
,
as
the
Apostle
S.
Paul
saith
he
did
,
Col.
1.
29.
The
great
things
that
are
spoken
concerning
the
Spirit
,
and
of
what
he
shall
do
in
the
hearts
of
men
,
would
be
then
punctually
fulfilled
in
us
,
and
we
should
be
satisfied
by
happy
experience
,
that
they
are
not
mere
words
;
the
Holy
Ghost
would
not
fail
to
do
all
that
for
us
,
he
was
sent
by
our
Lord
to
do
.
It
is
to
be
acknowledged
with
great
sadness
,
that
both
Fleshly
and
Spiritual
Lusts
are
exceedingly
strong
and
vigorous
even
in
the
generality
of
those
that
profess
Christianity
,
as
well
as
in
others
,
and
no
less
than
in
others
,
that
are
Strangers
to
our
Religion
:
But
this
never
to
be
enough
lamented
Evil
doth
not
proceed
from
hence
,
that
grace
is
denied
to
the
generality
,
but
't
is
wholly
to
be
imputed
to
their
Receiving
the
grace
of
God
in
vain
,
and
wilfully
refusing
to
comply
therewith
.
It
is
not
at
all
to
be
ascribed
to
the
Spirits
refusing
to
perform
his
Office
in
them
,
or
to
do
in
their
behalf
what
doth
belong
to
him
,
but
to
their
refusing
to
do
their
part
▪
This
we
are
as
fully
assured
of
from
abundance
of
Texts
of
Scripture
as
we
can
desire
to
be
.
The
same
is
to
be
said
of
mens
so
ordinarily
falling
again
and
again
into
those
sins
which
they
frequently
Pray
and
Resolve
and
Vow
against
:
This
is
far
from
being
the
account
of
it
,
that
God
is
not
willing
to
hear
their
prayers
;
For
(
as
S.
Iohn
speaks
,
1
Epist.
5.
14.
)
This
is
the
confidence
that
we
have
in
him
,
that
if
we
ask
any
thing
according
to
his
will
,
he
heareth
us
;
and
to
ask
victory
over
our
Lusts
is
of
all
Petitions
most
agreeable
to
his
will
.
This
cannot
be
the
reason
of
it
,
that
the
Holy
Spirit
refuseth
to
inforce
his
Preventing
(
or
Prevenient
)
with
his
Assisting
Grace
,
that
he
will
not
assist
some
persons
in
the
performance
of
those
good
Resolutions
which
his
Preventing
Grace
hath
excited
in
their
Souls
.
But
this
is
the
true
account
hereof
,
viz.
Such
Persons
are
undoubtedly
wanting
in
the
use
of
some
Necessary
Means
or
other
for
the
subduing
their
Lusts
;
they
do
not
use
all
the
means
our
Lord
hath
appointed
,
and
are
especially
faulty
in
neglecting
particularly
the
great
duty
of
Consideration
,
They
pray
,
it
may
be
,
very
frequently
and
earnestly
too
,
that
God
would
give
them
strength
against
this
or
that
Corruption
,
and
they
add
Vows
to
their
Prayers
,
but
they
add
not
Consideration
to
their
Prayers
and
Vows
,
they
watch
not
over
themselves
,
disregard
the
first
motions
of
their
Wills
,
and
inclinations
of
their
Souls
towards
the
sins
or
sin
they
so
Pray
,
Resolve
and
Vow
against
,
and
are
not
careful
to
avoid
Temptations
.
And
as
inconsideration
is
the
chiefest
cause
of
unsuccessfulness
in
the
use
of
means
for
the
subduing
of
Corrupt
Affections
,
so
the
gross
neglect
of
that
grand
Means
the
Lords
Supper
,
but
now
discoursed
of
(
which
I
hope
in
no
Age
,
nor
among
any
people
professing
Christianity
,
was
ever
so
common
,
as
to
our
great
shame
it
is
in
this
Age
and
this
Nation
)
this
gross
neglect
,
I
say
,
is
questionless
a
very
great
cause
of
so
much
Non-proficiency
in
attendance
on
other
Ordinances
as
is
complained
of
.
Which
Nonproficiency
may
well
be
,
notwithstanding
the
Promises
of
the
plentiful
Effusion
of
the
Spirit
,
and
our
Saviour's
purchasing
so
rich
a
supply
of
Grace
for
us
.
For
our
Saviour
is
no
such
Friend
to
Negligence
and
Carelesness
,
as
to
dispense
his
Grace
in
such
a
way
and
manner
,
as
that
it
must
necessarily
be
a
motive
and
encouragement
to
do
nothing
,
or
but
little
our selves
:
But
on
the
contrary
,
he
so
communicates
his
Grace
and
Strength
,
as
to
make
it
a
great
Exciter
and
Quickner
of
Endeavours
.
Of
this
S.
Paul
assures
us
,
in
making
God's
working
in
us
to
will
and
to
do
,
or
his
readiness
so
to
do
,
an
argument
to
perswade
us
to
work
out
our
own
salvation
with
fear
and
trembling
,
Phil.
2.
12.
Lastly
,
As
our
Saviour
hath
purchased
for
us
a
rich
supply
of
Grace
for
the
Enabling
us
to
use
the
Means
of
our
Deliverance
with
happy
success
,
so
he
hath
given
us
the
most
powerful
Motives
and
Arguments
that
can
be
imagined
,
to
prevail
upon
our
Wills
to
comply
and
cooperate
with
this
Grace
.
And
these
Arguments
are
not
only
proposed
outwardly
to
us
in
his
Gospel
,
but
they
are
also
inforced
inwardly
upon
our
hearts
(
as
appears
by
what
hath
been
now
said
)
by
his
Holy
Spirit
.
That
is
,
they
are
inforced
upon
the
hearts
of
all
those
who
will
take
the
pains
seriously
to
consider
them
.
To
which
consideration
likewise
the
Spirit
fails
not
to
Excite
men
,
till
by
long
Grieving
him
,
and
very
frequent
rejecting
his
good
▪
Motions
and
Suggestions
,
he
is
,
as
it
were
,
forced
to
desist
,
and
depart
from
them
.
CHAP.
VII
.
Wherein
is
discoursed
the
First
of
those
Motives
and
Arguments
which
are
offered
in
the
Gospel
,
to
perswade
us
to
use
the
Means
prescribed
for
our
deliverance
from
the
Power
of
Sin
.
Namely
,
The
love
of
God
in
sending
his
Son
upon
the
errand
of
our
Redemption
.
And
two
most
powerful
Motives
implied
in
this
.
NOW
the
chiefest
of
those
Motives
and
Arguments
are
these
that
follow
.
First
,
The
unconceivable
Love
of
God
expressed
in
sending
his
only
and
Eternal
begotten
Son
,
ultimately
upon
this
errand
of
Redeeming
us
from
the
Power
of
Sin
:
And
the
never
to
be
sufficiently
admired
Love
of
Christ
,
in
so
readily
taking
our
Nature
upon
him
,
condescending
to
such
extremely
low
circumstances
here
in
the
World
,
and
at
last
submitting
to
so
Vile
and
Ignominious
,
so
Cruel
and
Tormenting
a
Death
,
and
all
this
,
ultimately
I
say
,
for
this
very
End
,
that
of
Sins
and
Satans
Slaves
we
might
become
his
and
his
Fathers
Free
Subjects
;
For
he
died
,
the
just
for
the
unjust
,
that
he
might
bring
us
to
God
,
1
Pet.
3.
18.
Here
we
have
a
two-fold
most
exciting
and
wonderfully
powerful
motive
to
comply
most
heartily
with
the
Method
our
Saviour
hath
taken
for
the
setting
us
free
.
First
,
God's
sending
his
own
Son
to
be
a
Sacrifice
for
our
Sins
,
without
the
interposition
of
which
he
would
not
propose
Terms
of
Reconciliation
to
Sinners
,
sheweth
his
infinite
hatred
of
Sin
,
and
consequently
,
that
it
is
a
most
deadly
Evil
,
and
hath
excessive
Malignity
in
it
.
This
is
expressed
in
the
most
Emphatical
manner
by
our
Saviour's
shedding
his
most
precious
Bloud
upon
the
Cross
for
the
expiating
of
it
.
And
can
we
have
a
more
constraining
Motive
to
do
our
utmost
to
be
delivered
from
the
Dominion
of
Sin
,
than
this
,
that
it
is
thus
demonstrated
to
be
an
unspeakable
Evil
?
It
hath
been
shewed
,
that
the
Death
of
Christ
was
designed
to
set
us
free
from
the
Power
as
well
as
Punishment
of
Sin
,
and
it
is
apt
to
effect
that
end
,
partly
as
its
extreme
hatefulness
is
thereby
discovered
and
made
manifest
.
By
this
Sacrifice
for
Sin
,
is
it
condemned
in
the
flesh
,
as
the
Apostle
saith
,
Rom.
8.
3.
It
is
condemned
as
the
Vilest
and
most
Intolerable
thing
.
The
immediate
end
of
Christs
sufferings
was
to
make
Atonement
for
Sin
,
but
this
way
of
Atonement
is
a
means
,
a
most
effectual
means
,
to
this
farther
End
,
the
making
us
out
of
love
with
Sin
,
and
perswading
us
to
Abandon
it
as
the
worst
of
all
Evils
.
Of
which
,
I
say
,
we
cannot
desire
greater
evidence
than
this
,
that
no
meaner
Sacrifice
might
be
accepted
for
the
making
expiation
for
Sin
,
than
that
of
the
only
begotten
Son
of
God
.
Secondly
,
This
is
as
wonderful
an
Expression
of
the
Divine
love
to
Sinners
,
as
of
the
Divine
displeasure
against
Sin
.
God
commendeth
his
love
towards
us
,
in
that
when
we
were
yet
Sinners
Christ
died
for
us
,
Rom.
5.
8.
And
herein
did
he
commend
his
love
in
the
most
wonderful
manner
that
it
was
possible
to
commend
it
.
He
shewed
the
exceeding
riches
of
his
grace
,
in
his
Kindness
towards
us
through
Iesus
Christ
,
as
we
read
Ephes.
2.
7.
Was
that
an
ordinary
Love
in
God
the
Father
think
we
,
that
moved
him
to
send
no
less
a
person
upon
the
business
of
our
Redemption
,
than
him
who
was
the
Brightness
of
his
own
Glory
,
and
the
express
Image
of
his
Person
,
by
whom
also
he
made
the
Worlds
?
Was
that
an
Ordinary
Love
in
God
the
Son
,
that
prevailed
with
him
to
take
the
Humane
nature
,
and
to
humble
himself
in
that
Astonishing
manner
,
and
to
undergo
such
direful
Sufferings
for
our
sake
?
Or
was
it
not
such
a
Love
as
passeth
knowledge
?
So
S.
Paul
saith
it
was
,
and
it
can
be
no
less
.
This
is
such
a
love
indeed
,
as
is
rather
to
be
silently
Admired
,
than
much
discoursed
of
.
How
hard
must
needs
be
that
heart
which
will
not
be
broken
by
the
force
of
such
love
as
this
!
Nothing
can
be
imagined
to
be
of
such
irresistible
power
over
Persons
not
forsaken
of
all
ingenuity
,
as
the
consideration
of
this
Love
.
This
is
the
Other
way
whereby
the
Death
of
Christ
was
designed
for
the
Destroying
of
Sin
.
And
in
respect
of
either
of
these
ways
,
but
much
more
of
both
,
our
Saviour
had
good
ground
for
the
uttering
those
words
,
Iohn
12.
32.
When
I
am
lifted
up
from
the
Earth
,
I
shall
draw
all
men
unto
me
:
He
spake
of
his
dying
on
the
Cross
for
Mankind
,
as
it
follows
,
This
he
said
signifying
what-death
he
should
die
.
And
he
here
supposeth
this
his
Death
to
contain
such
Forcible
Arguments
to
perswade
men
to
cast
off
the
Drudgery
of
sin
,
and
exchange
it
for
his
Free
service
,
that
it
must
necessarily
be
happily
successful
to
this
End
,
wheresoever
it
is
seriously
thought
on
,
and
laid
to
heart
.
CHAP.
VIII
.
A
Seasonable
Digression
concerning
the
Doctrine
of
Vniversal
Redemption
.
The
Antiquity
and
Catholicalness
of
this
Doctrine
.
Large
Citations
out
of
Bishop
Latimer
and
Bishop
Hooper
,
expressing
their
sense
of
it
.
And
full
proof
thereof
presented
out
of
the
H.
Scriptures
.
BY
the
way
:
It
is
of
great
importance
to
be
fully
satisfied
,
that
no
man
in
the
World
is
excluded
from
having
his
share
in
this
Propitiatory
Sacrifice
,
and
that
the
Redemption
designed
by
the
Death
of
Christ
is
Universal
.
For
if
each
individual
Person
cannot
be
assured
that
he
is
his
Saviour
,
and
that
he
died
for
him
;
if
he
died
not
for
all
,
nay
,
but
for
a
few
comparatively
(
as
those
say
who
deny
that
he
died
for
all
)
then
what
influence
can
the
consideration
of
his
Death
have
upon
the
Wills
of
men
?
Surely
the
weakest
influence
that
can
be
,
if
any
at
all
.
Indeed
how
it
can
rationally
have
any
,
seems
unintelligible
,
since
those
who
assert
that
Christ
died
but
for
a
few
comparatively
,
assert
also
that
those
few
shall
be
infallibly
at
one
time
or
other
drawn
to
him
,
and
Christ
will
not
lose
any
one
of
them
.
If
this
be
so
,
what
inducement
can
we
have
either
from
the
Death
of
Christ
,
or
any
other
Consideration
,
to
concern
our selves
at
all
about
leaving
our
Sins
,
and
using
the
means
prescribed
for
our
deliverance
from
the
power
of
them
?
For
if
it
so
happen
that
I
am
one
of
those
few
for
whom
Christ
died
,
what
need
is
there
of
my
being
concerned
about
that
which
is
so
effectually
secured
?
What
is
this
but
to
take
Christ's
work
out
of
his
hand
?
But
if
Christ
died
not
for
me
(
as
't
is
very
many
to
one
he
did
not
,
if
he
died
for
so
few
)
then
all
my
care
is
to
no
purpose
.
I
say
,
if
every
one
of
us
cannot
be
certain
that
Christ
died
for
him
,
and
consequently
for
all
,
what
motive
to
obedience
can
his
Death
be
to
us
?
And
if
he
died
but
for
some
,
and
those
some
but
a
very
small
number
compared
with
those
for
whom
he
did
not
die
,
and
those
for
whom
he
died
shall
be
undoubtedly
saved
,
and
those
for
whom
he
died
not
shall
be
undoubtedly
damned
,
then
I
cannot
see
how
the
wisest
man
on
Earth
can
answer
this
Plea
of
a
wicked
man
for
persisting
impenitently
in
his
wickedness
,
viz.
If
Christ
died
for
me
I
shall
be
saved
,
and
he
will
most
assuredly
at
his
own
time
,
which
to
be
sure
is
the
best
,
bring
me
over
to
the
obedience
of
his
Precepts
by
his
Omnipotent
grace
,
if
that
be
necessary
,
in
order
to
my
Salvation
:
But
if
he
died
not
for
me
,
then
let
me
do
what
I
can
,
it
will
signifie
nothing
,
my
state
is
unalterable
.
So
that
I
run
no
hazard
in
being
careless
and
neglectful
of
the
concerns
of
my
Soul
,
on
supposition
of
my
having
an
interest
in
the
death
of
Christ
;
nor
is
my
case
one
jot
the
better
for
my
diligence
in
using
the
means
of
Salvation
according
to
my
power
,
on
supposition
of
the
contrary
.
Now
how
can
we
think
,
that
the
Gospel
doth
contain
such
mighty
Arguments
to
perswade
us
to
work
out
our
own
Salvation
,
whilest
it
leaves
us
utterly
unable
to
answer
this
Plea
,
that
Careless
People
may
,
and
do
many
of
them
,
make
for
their
Carelesness
?
And
therefore
it
highly
concerns
us
to
beware
of
that
Doctrine
,
which
makes
Christ
to
die
but
for
some
Certain
Persons
,
as
not
only
most
false
,
but
as
very
dangerous
.
The
truth
is
,
this
Doctrine
could
never
gain
any
considerable
Credit
,
in
any
Church
in
the
World
,
for
the
first
fifteen
hundred
years
:
'T
was
broached
(
with
the
other
concomitant
Doctrines
)
by
one
Lucidus
a
Presbyter
in
France
,
about
the
year
of
our
Lord
500
,
of
which
the
Pelagian
Heresie
was
the
occasion
,
but
quickly
condemned
by
two
Councils
,
one
at
Arles
,
the
other
at
Lions
.
About
300
years
after
,
it
was
(
with
the
other
)
revived
by
Godscalcus
,
a
person
of
ill
Fame
,
but
condemned
again
by
a
Council
at
Mentz
.
But
the
Doctrine
we
are
defending
was
Asserted
,
as
a
Point
never
doubted
of
,
by
the
Fathers
of
the
first
300
years
:
And
is
as
expresly
Asserted
in
the
most
Ancient
Confessions
of
the
Reformed
Churches
beyond
Sea
,
and
also
in
the
Articles
,
Homilies
and
Catechism
of
our
own
Church
.
And
those
three
Holy
Martyrs
,
Arch-Bishop
Cranmer
,
Bishop
Latimer
and
Bishop
Hooper
(
who
will
be
acknowledged
by
our
Adversaries
in
this
Point
,
to
be
most
Orthodox
men
)
have
as
plainly
and
fully
given
their
testimony
thereunto
as
we
can
desire
.
Arch-Bishop
Cranmer
,
in
the
Preface
to
his
Book
against
Gardiner
hath
these
words
,
that
Christ
made
a
Sacrifice
and
Oblation
of
his
body
upon
the
Cross
,
which
was
a
full
Redemption
,
Satisfaction
and
Propitiation
for
the
Sins
of
the
whole
World
.
Bishop
Latimer
,
in
his
Sermon
on
the
first
Sunday
after
the
Epiphany
,
tells
us
,
that
Iesus
is
an
Hebrew
word
,
which
signifieth
in
our
English
Tongue
,
a
Saviour
and
Redeemer
of
all
Mankind
born
into
the
World
.
And
he
hath
this
passage
in
his
Sermon
on
the
Gospel
for
the
twenty
first
Sunday
after
Trinity
,
P.
2.
of
Fol.
208.
which
would
be
horribly
offensive
to
many
nowadays
,
viz.
That
Christ
shed
as
much
bloud
for
Judas
,
as
he
did
for
Peter
;
Peter
believed
it
and
therefore
was
saved
,
Judas
would
not
believe
,
and
therefore
he
was
condemned
;
the
fault
being
in
him
only
,
and
in
no
body
else
.
Bishop
Hooper
,
in
his
Preface
to
his
Exposition
of
the
Ten
Commandments
,
saith
,
That
as
the
Sin
of
Adam
,
without
priviledge
or
exemption
,
extended
and
appertained
unto
all
and
every
of
Adams
Posterity
;
so
did
this
promise
of
Grace
generally
appertain
as
well
to
every
and
singular
of
Adams
posterity
as
to
Adam
:
As
it
is
more
plainly
expressed
,
where
God
promiseth
to
bless
,
in
the
seed
of
Abraham
,
all
the
people
of
the
World
.
And
that
these
Good
men
did
not
hold
Contradictions
,
but
,
as
they
undoubtedly
believed
that
Christ
died
for
all
,
so
they
also
rejected
that
Doctrine
of
the
Divine
Decrees
which
is
inconsistent
therewith
,
is
plain
from
the
following
passages
.
Bishop
Latimer
saith
,
in
his
Fourth
Sermon
on
the
Third
Sunday
after
the
Epiphany
,
That
if
the
most
part
be
damned
,
the
fault
is
not
in
God
,
but
in
themselves
;
for
,
Deus
vult
omnes
homines
salvos
fieri
,
God
would
that
all
men
should
be
saved
,
but
they
themselves
procure
their
own
damnation
,
and
despise
the
Passion
of
Christ
by
their
own
wicked
and
inordinate
living
.
Here
we
may
learn
to
keep
us
from
all
curious
and
dangerous
Questions
;
when
we
hear
that
some
be
chosen
and
some
be
damned
:
Let
us
have
good
hope
that
we
shall
be
among
the
chosen
,
and
live
after
this
hope
,
&c.
Think
that
God
hath
chosen
those
that
believe
in
Christ
,
and
that
Christ
is
the
Book
of
life
,
&c.
So
we
need
not
to
go
about
to
trouble
our selves
with
curious
questions
of
the
Predestination
of
God
.
But
let
us
rather
endeavour
our selves
that
we
may
be
in
Christ
,
for
when
we
be
in
him
,
then
are
we
well
,
and
then
we
may
be
sure
that
we
are
ordained
to
everlasting
life
.
But
you
will
say
,
how
shall
I
know
that
I
am
in
the
Book
of
life
?
How
shall
I
try
my self
to
be
elect
of
God
to
everlasting
life
?
I
answer
,
First
we
may
know
,
that
we
may
one
time
be
in
the
book
,
and
another
time
come
out
again
,
as
it
appeareth
by
David
.
See
more
that
follows
to
the
same
purpose
,
Fol.
310.
Again
,
in
his
Sermon
on
Septuag.
Fol.
214.
saith
he
,
God's
Salvation
is
sufficient
to
save
all
Mankind
;
But
we
are
so
wicked
of
our selves
,
that
we
refuse
the
same
,
and
we
will
not
take
it
when
't
is
offered
to
us
,
and
therefore
he
saith
,
Pauci
verò
electi
,
Few
are
chosen
;
that
is
,
few
have
pleasure
and
delight
in
it
,
for
the
most
part
are
weary
of
it
,
cannot
abide
it
;
for
there
are
some
that
hear
it
,
but
they
will
abide
no
danger
,
&c.
Such
men
are
cause
of
their
own
Damnation
;
for
God
would
have
them
saved
,
but
they
refuse
it
:
like
Judas
the
Traitor
,
whom
Christ
would
have
had
to
be
saved
,
but
he
refused
his
Salvation
,
he
refused
to
follow
the
Doctrine
of
his
Master
Christ
.
And
Bishop
Hooper
is
very
full
and
particular
to
this
purpose
in
his
forecited
Preface
.
Saith
he
,
Cain
was
no
more
excluded
from
the
promise
of
Christ
,
till
he
excluded
himself
,
than
Abel
;
Saul
than
David
;
Judas
than
Peter
;
Esau
than
Jacob
:
Concerning
which
two
Brethren
,
in
the
sentence
of
God
given
to
Rebecca
,
there
was
no
mention
at
all
,
that
Esau
should
be
disinherited
of
Eternal
Life
,
but
that
he
should
be
inferior
to
his
Brother
Jacob
in
this
world
,
which
Prophecy
was
fulfilled
in
their
Posterity
,
and
not
the
Persons
themselves
.
God
is
said
by
the
Prophet
to
have
hated
Esau
,
not
because
he
was
disinherited
of
Eternal
Life
,
but
in
laying
his
mountains
and
his
heritage
waste
for
the
Dragons
of
the
Wilderness
,
Mal.
1.
3.
That
Threatning
of
God
against
Esau
(
if
he
had
not
of
wilful
malice
excluded
himself
from
the
Promise
of
Grace
)
should
no
more
have
hindred
his
Salvation
,
than
God's
Threatning
against
Nineveh
:
The
cause
of
Rejection
or
Damnation
is
Sin
in
man
,
which
will
not
hear
,
neither
receive
the
promise
of
the
Gospel
,
&c.
It
is
not
a
Christian
man's
part
to
attribute
his
Salvation
to
his
own
Free-will
,
with
the
Pelagian
,
and
extenuate
Original
Sin
,
nor
to
make
God
the
Author
of
ill
and
damnation
,
with
the
Manichee
;
nor
yet
to
say
,
that
God
hath
written
Fatal
Laws
,
and
with
necessity
of
Destiny
,
violently
pulleth
the
one
by
the
hair
into
Heaven
,
and
thrusteth
the
other
head-long
into
Hell
.
I
have
thus
at
large
transcribed
the
words
of
these
two
Holy
Bishops
and
Martyrs
for
the
Reformed
Religion
,
because
the
Books
are
not
easie
to
be
met
with
,
and
Bishop
Hooper's
not
to
be
light
on
without
great
difficulty
.
And
,
I
say
,
by
these
Citations
(
to
which
we
might
have
added
others
)
it
is
very
apparent
,
not
only
that
they
undoubtedly
believed
the
Doctrine
of
Christ's
dying
for
all
men
,
(
and
were
zealous
Assertors
of
it
too
)
but
also
,
that
they
rejected
that
Doctrine
of
Fatal
Decrees
,
which
is
the
Foundation
of
the
contrary
Opinion
.
I
cannot
but
take
notice
,
by
the
way
,
how
Unreasonable
and
Uncharitable
those
men
are
,
who
clamour
at
such
a
rate
against
their
Brethren
,
as
Innovators
and
Apostates
from
the
Church
of
England
,
for
their
asserting
no
worse
Doctrine
,
than
we
have
now
seen
was
heartily
approved
by
these
Ancient
and
Eminent
Fathers
of
our
Church
.
The
Doctrine
of
which
Church
,
I
presume
,
they
'l
have
the
Modesty
to
acknowledge
,
they
were
as
fit
judges
of
as
themselves
.
But
I
must
hasten
to
that
which
is
much
more
to
our
present
purpose
;
viz.
That
no
Doctrine
is
more
clearly
or
fully
asserted
in
the
Holy
Scriptures
than
this
of
Vniversal
Redemption
.
And
that
there
may
remain
no
longer
the
least
doubt
or
scruple
in
any
of
our
breasts
concerning
it
,
let
us
take
notice
of
these
following
particulars
.
First
,
How
those
that
have
a
share
in
Christ's
Redemption
are
expressed
by
our
Saviour
and
his
Apostles
.
They
are
expressed
by
the
words
SINNERS
indefinitely
,
the
WORLD
,
ALL
,
the
WHOLE
WORLD
,
EVERY
MAN
.
And
can
the
Wisdom
of
man
invent
more
plain
,
significant
and
full
words
,
by
which
to
express
the
Universality
of
Mankind
?
1.
Those
whom
Christ
came
,
and
died
to
save
,
that
is
,
to
put
into
a
Salvable
state
,
so
that
it
will
be
wholly
long
of
themselves
if
they
perish
,
are
expressed
by
the
word
Sinners
indefinitely
.
S.
Paul
saith
,
1
Tim.
1.
15.
This
is
a
faithful
saying
,
and
worthy
of
all
acceptation
,
that
Iesus
Christ
came
into
the
world
to
save
Sinners
,
of
which
I
am
chief
.
Now
't
is
a
known
Maxim
,
that
An
indefinite
Proposition
is
equivalent
to
an
Vniversal
one
.
And
our
Saviour
himself
saith
,
that
He
came
to
call
sinners
to
repentance
,
Luke
5.
32.
And
to
seek
and
save
that
which
was
lost
,
Chap.
19.
10.
He
makes
no
exception
of
Sinners
or
Lost
persons
,
and
therefore
what
can
they
be
less
than
All
Mankind
?
But
if
this
be
not
satisfactory
,
2.
They
are
expressed
by
the
word
World
.
Our
Saviour
saith
,
Iohn
3.
16
,
17.
God
so
loved
the
world
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
.
For
God
sent
not
his
Son
into
the
world
to
condemn
the
world
,
but
that
the
world
through
him
might
be
saved
.
I
could
not
disparage
any
ones
understanding
more
,
than
by
endeavouring
to
satisfie
him
,
that
't
is
a
most
pitiful
and
senseless
shift
,
to
say
,
that
by
the
World
is
meant
all
the
Elect
in
the
world
,
that
is
,
some
exceeding
few
of
the
world
in
comparison
of
the
rest
.
For
,
besides
that
this
is
to
make
nonsence
of
the
former
Verse
,
as
must
needs
be
obvious
to
every
body
,
so
by
taking
the
same
Liberty
in
interpreting
other
Texts
,
the
Bible
would
be
made
the
most
insignificant
Book
in
the
world
.
The
Generality
of
men
is
ordinarily
called
the
World
,
and
Bad
men
are
sometimes
so
called
in
Scripture
,
because
they
are
the
Generality
;
but
to
express
the
incomparably
lesser
part
of
men
by
the
word
World
,
is
such
a
Figure
as
was
never
heard
of
.
3.
They
are
expressed
by
the
word
All
,
to
put
us
more
out
of
doubt
,
2
Cor.
5.
14
,
15.
The
love
of
Christ
constraineth
us
,
because
we
thus
judge
,
that
if
one
died
for
all
,
then
were
all
dead
,
and
that
he
died
for
all
,
that
they
which
live
should
not
henceforth
live
unto
themselves
,
but
unto
him
that
died
for
them
,
and
rose
again
.
Now
did
ever
the
word
All
signifie
a
few
?
And
that
by
All
is
to
be
understood
the
Universality
is
plain
from
the
former
of
these
Verses
,
where
the
Apostle
proves
that
all
were
dead
,
or
obnoxious
to
death
,
by
this
Argument
that
Christ
died
for
all
.
But
we
will
not
question
whether
all
in
the
largest
sence
were
obnoxious
to
death
,
and
therefore
all
must
be
understood
in
the
same
extent
,
when
it
is
said
that
Christ
died
for
all
,
or
we
shall
make
the
Apostle
a
very
sad
Arguer
.
For
how
could
it
follow
from
hence
,
that
Christ
died
for
some
,
that
therefore
all
without
exception
were
dead
?
Again
,
1
Tim.
2.
6.
we
read
that
Christ
gave
himself
a
Ransom
for
all
:
And
ver.
4.
that
He
will
have
all
to
be
saved
,
and
come
to
the
knowledge
(
or
Acknowledgment
)
of
the
truth
.
And
once
more
,
1
Tim.
4.
10.
that
He
is
the
Saviour
of
all
men
,
but
especially
of
those
that
believe
:
So
that
those
that
believe
are
not
the
all
he
is
the
Saviour
of
,
the
all
being
distinguished
from
them
.
And
the
meaning
of
the
words
is
sufficiently
obvious
,
viz.
He
is
so
the
Saviour
of
all
,
as
to
put
them
into
a
capacity
of
Salvation
,
but
he
is
so
the
Saviour
of
those
that
believe
,
as
that
they
shall
be
actually
saved
.
Those
that
so
believe
as
to
obey
the
Gospel
are
at
present
in
a
state
of
Salvation
,
and
if
they
persevere
shall
be
undoubtedly
saved
.
4.
Those
whom
Christ
died
for
and
came
to
save
(
to
make
it
still
more
out
of
doubt
if
it
be
possible
)
are
expressed
by
the
Whole
World
,
1
John
2.
6.
If
any
man
sin
,
we
have
an
Advocate
with
the
Father
,
Iesus
Christ
the
Righteous
,
who
is
the
Propitiation
for
our
sins
,
and
not
only
for
ours
,
but
also
for
the
sins
of
the
whole
World
.
Nay
,
5.
They
are
expressed
by
Every
man
,
Heb.
2.
9.
But
we
see
Iesus
,
who
was
made
a
little
(
or
for
a
little
while
)
lower
than
the
Angels
,
for
the
suffering
of
death
crowned
with
glory
and
honour
,
that
he
by
the
grace
of
God
should
taste
death
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
every
man
.
And
this
is
the
fullest
and
most
Comprehensive
Expression
that
can
be
imagined
.
If
after
all
these
most
express
Affirmations
,
in
such
variety
of
the
plainest
words
,
it
shall
still
be
asserted
,
that
the
Doctrine
of
Universal
Redemption
is
Heretical
or
false
,
there
needs
no
other
Reply
but
this
:
Let
Christ
be
true
and
his
Holy
Apostles
,
and
everyman
a
Liar
that
dares
to
contradict
them
.
Secondly
,
As
our
Saviour
and
his
Apostles
do
so
express
the
Persons
for
whom
he
died
,
as
that
they
must
necessarily
be
the
Universality
of
Mankind
,
so
we
learn
from
S.
Paul
,
that
the
Remedy
by
Christ
is
of
equal
extent
with
the
mischief
occasioned
by
Adam
:
That
the
Sore
is
not
so
broad
but
the
Plaister
is
every
whit
as
broad
:
Rom.
5.
18.
Therefore
as
by
the
offence
of
one
judgment
came
upon
all
men
to
condemnation
,
even
so
by
the
Righteousness
of
one
the
free
gift
came
upon
all
men
to
justification
of
life
.
Can
anything
be
said
plainer
than
this
is
,
in
these
words
,
viz.
That
as
many
as
fell
by
the
Transgression
of
Adam
,
were
designed
to
be
recovered
by
the
Righteousness
of
Christ
?
But
it
is
Objected
that
it
follows
in
the
19.
ver.
that
,
By
the
obedience
of
one
shall
Many
he
made
Righteous
;
As
our
Saviour
himself
saith
,
This
is
the
New
Testament
in
my
bloud
,
which
was
shed
for
Many
for
the
Remission
of
Sins
.
But
that
this
is
a
Strange
objection
,
will
appear
by
comparing
the
latter
part
of
that
19.
ver.
with
the
former
:
For
as
by
one
mans
disobedience
Many
were
made
sinners
.
So
that
,
as
many
were
put
into
a
possibility
of
being
justified
by
the
Righteousness
of
Christ
(
and
we
do
not
desire
that
more
should
)
as
were
made
Sinners
(
or
made
liable
to
condemnation
)
by
the
Disobedience
of
Adam
.
And
by
this
means
,
the
Reign
of
Grace
to
Eternal
life
was
designed
to
be
no
more
limited
,
than
was
the
Reign
of
Sin
to
death
:
As
it
follows
in
the
21.
ver.
That
as
Sin
hath
reigned
unto
death
,
even
so
might
Grace
reign
through
Righteousness
unto
Eternal
life
,
by
Iesus
Christ
our
Lord
.
And
it
is
not
to
be
wondered
at
,
that
the
word
Many
should
signifie
All
,
for
it
is
well
known
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Many
,
or
the
Many
,
is
used
in
other
Greek
Authors
to
signifie
all
,
as
well
as
in
the
New
Testament
.
So
that
these
Texts
do
most
necessarily
and
plainly
speak
thus
much
,
That
none
that
hear
the
Gospel
shall
fall
short
of
Salvation
,
but
through
their
Unbelief
and
Disobedience
,
their
wilful
rejecting
the
Remedy
offered
them
:
Nor
any
neither
that
never
heard
the
Gospel
,
merely
for
the
Transgression
of
their
first
Parents
,
but
only
for
their
own
Sins
,
I
mean
,
their
wilful
disobedience
to
that
light
they
have
.
And
that
none
to
whom
the
Gospel
is
preached
are
excluded
from
Salvation
by
Christ
,
is
manifestly
implied
in
those
words
of
our
Saviour
,
Iohn
3.
14.
As
Moses
lifted
up
the
Serpent
in
the
Wilderness
,
even
so
must
the
Son
of
man
be
lifted
up
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
.
As
the
Brazen
Serpent
was
erected
for
the
Cure
of
all
that
were
stung
by
the
Fiery
Serpent
,
none
excepted
but
such
as
would
not
look
up
to
it
,
for
that
end
:
So
none
shall
be
shut
out
from
the
benefit
designed
by
the
Son
of
man's
being
lifted
up
upon
the
Cross
,
but
such
as
will
not
believe
,
that
is
,
apply
themselves
to
him
in
that
way
,
which
he
hath
appointed
for
the
obtaining
of
it
.
And
though
our
Saviour
saith
,
ver.
19.
of
that
Chapter
,
that
This
is
the
condemnation
,
that
a
light
is
come
into
the
World
:
Yet
he
immediately
explains
himself
in
the
following
words
,
and
men
loved
darkness
rather
than
light
,
because
their
deeds
are
evil
.
Or
Mens
being
condemned
by
the
occasion
of
his
coming
is
to
be
imputed
to
their
Rejecting
him
,
and
so
refusing
to
comply
with
the
most
reasonable
terms
of
his
New
Gracious
Covenant
,
not
to
his
or
his
Father's
design
in
his
Coming
.
For
he
saith
,
Iohn
12.
47.
I
came
not
to
judge
the
World
,
but
to
save
the
World
.
Thirdly
,
We
are
assured
that
Christ
died
even
for
those
that
perish
.
The
Apostle
saith
,
1
Cor.
8.
11.
If
any
man
see
thee
which
hast
knowledge
sit
at
meat
in
the
Idols
Temple
,
shall
not
the
Conscience
of
him
that
is
weak
be
imboldened
to
eat
those
things
which
are
offered
to
Idols
,
and
through
thy
knowledge
shall
the
weak
Brother
perish
,
for
whom
Christ
died
?
Here
it
is
supposed
that
a
man
may
perish
,
for
whom
Christ
died
:
And
consequently
,
that
he
died
for
Reprobates
themselves
;
that
is
,
those
that
have
made
themselves
so
,
for
if
Christ
died
for
all
,
there
can
be
no
other
Reprobates
.
Again
,
Rom.
14.
15.
Destroy
not
him
with
thy
meat
,
for
whom
Christ
died
.
And
the
Author
to
the
Hebrews
expresly
preacheth
this
Doctrine
,
Chap.
10.
29.
Of
how
much
sorer
punishment
,
suppose
ye
,
shall
he
be
thought
worthy
,
who
hath
trodden
under
foot
the
Son
of
God
,
and
hath
counted
the
bloud
of
the
Covenant
,
wherewith
he
was
Sanctified
(
or
Consecrated
)
an
unholy
thing
?
S.
Peter
likewise
asserts
the
same
,
2
Epist.
2.
1.
But
there
were
false
Prophets
also
among
the
People
,
even
as
there
will
be
false
Teachers
among
you
,
who
privily
will
bring
in
damnable
Heresies
,
even
denying
the
Lord
that
bought
them
,
and
bring
upon
themselves
swift
destruction
.
So
that
these
vile
wretches
were
not
destroyed
because
Christ
did
not
redeem
them
,
for
they
are
said
to
be
bought
or
redeemed
by
him
as
well
as
others
,
but
they
brought
upon
themselves
swift
destruction
.
Lastly
,
If
this
Doctrine
be
false
,
that
Christ
died
for
all
,
then
none
are
or
can
be
condemned
for
not
Believing
in
him
,
notwithstanding
that
the
condemnation
of
men
is
so
continually
ascribed
thereunto
.
For
't
is
a
plain
case
,
that
those
for
whom
Christ
did
not
die
,
can
be
no
more
obliged
to
believe
in
him
,
than
the
Devils
are
.
And
to
say
that
any
are
condemned
for
not
doing
that
which
it
was
not
their
duty
to
do
,
will
,
I
hope
,
be
acknowledged
the
grossest
absurdity
.
This
little
in
comparison
of
what
might
be
said
,
to
demonstrate
the
truth
of
this
Great
Article
of
our
Faith
,
is
much
more
than
barely
sufficient
to
give
us
an
undoubted
assurance
of
it
.
The
truth
is
,
the
Sun
doth
not
shine
more
bright
in
the
Firmament
,
than
doth
this
Doctrine
in
the
New
Testament
:
And
I
know
nothing
we
can
be
assured
of
upon
Scripture
Authority
,
if
this
be
False
or
Uncertain
.
I
verily
believe
that
there
are
few
of
the
Greatest
Points
of
our
Christian
Faith
,
but
may
as
plausibly
be
objected
against
as
this
Doctrine
,
from
Scripture
.
'T
is
said
indeed
by
our
Saviour
,
Iohn
10.
5.
I
lay
down
my
life
for
my
sheep
:
But
did
he
ever
say
,
I
lay
down
my
life
for
none
but
my
sheep
?
If
he
had
,
we
must
have
concluded
,
either
that
the
whole
World
are
his
Sheep
,
or
that
which
is
far
worse
,
that
he
said
and
unsaid
,
and
contradicted
himself
,
and
so
destroyed
the
Foundation
of
our
Faith
and
Hope
.
But
in
saying
He
laid
down
his
life
for
his
sheep
,
his
meaning
was
,
that
those
who
obeyed
his
voice
should
receive
the
benefit
of
his
death
;
and
such
Sheep
he
would
have
all
to
be
.
For
(
as
we
have
seen
in
1
Tim.
2.
4.
)
He
would
have
all
men
to
be
saved
,
and
to
come
to
the
acknowledgment
of
the
truth
.
Again
our
Saviour
saith
,
that
He
prayed
not
for
the
World
,
Iohn
17.
9.
From
whence
some
would
infer
,
that
surely
he
would
not
shed
his
Precious
bloud
for
those
on
whom
he
would
not
vouchsafe
to
bestow
a
Prayer
.
But
't
is
apparent
his
meaning
was
,
that
at
that
time
he
peculiarly
prayed
for
his
Disciples
:
They
only
(
as
appears
by
the
Context
)
are
meant
,
by
those
that
his
Father
had
given
him
out
of
the
World
.
But
afterwards
,
ver.
20.
He
proceeds
to
pray
for
all
that
should
believe
on
him
through
their
word
:
And
at
his
death
,
he
prayed
for
his
very
Crucifiers
.
And
that
he
could
not
refuse
to
pray
for
the
World
,
is
apparent
from
ver.
21.
where
he
prayeth
that
Believers
might
be
one
in
him
and
his
Father
,
for
this
reason
,
That
the
World
may
believe
that
He
had
sent
him
:
or
might
be
converted
to
the
Faith
of
the
Gospel
.
These
two
Objections
,
as
weak
as
they
are
,
are
the
chief
ones
that
are
taken
out
of
Scripture
,
against
the
most
Ancient
and
Catholick
Doctrine
we
have
been
asserting
.
But
I
must
needs
say
,
I
have
often
wondred
at
their
Boldness
,
who
have
used
their
utmost
endeavours
to
run
down
a
Doctrine
,
that
not
only
for
so
many
Ages
together
hath
stood
unshaken
,
but
is
also
so
Abundantly
,
and
in
the
Clearest
manner
imaginable
asserted
by
Truth
it self
,
and
those
who
were
Guided
into
all
truth
:
And
how
they
are
able
not
to
perceive
,
how
grosly
they
wrest
the
Holy
Scriptures
;
so
that
,
if
they
should
use
the
same
Artifice
in
interpreting
all
other
Texts
,
they
would
make
the
Bible
to
look
like
a
thing
that
is
contrived
for
the
service
of
every
Humour
and
every
Phancy
,
and
for
both
the
proving
and
disproving
every
thing
.
Certainly
,
if
we
should
take
the
same
liberty
in
understanding
our
own
and
other
mens
sayings
,
that
they
take
in
Expounding
the
forementioned
and
the
like
sayings
of
our
Blessed
Saviour
and
his
Apostles
,
Speech
would
signifie
nothing
,
nay
,
be
of
very
pernicious
consequence
,
and
serve
only
to
abuse
and
put
tricks
upon
one
another
.
If
so
many
plain
Texts
as
can
be
,
to
all
Appearance
,
should
require
so
much
labour
and
pains
to
be
rightly
understood
,
't
will
be
impossible
to
defend
the
Holy
Scriptures
from
that
Obscurity
which
the
Papists
most
injuriously
charge
them
with
;
and
to
preserve
the
Bible
from
that
Contempt
,
which
(
the
higher
to
advance
the
Authority
of
Holy
Church
)
it
suffers
from
their
prophane
Tongues
and
Pens
,
and
wicked
Practices
.
But
this
Doctrine
of
Vniversal
Redemption
,
being
so
strongly
fortified
,
could
never
have
been
assaulted
,
were
it
reconcileable
with
that
of
Absolute
Reprobation
,
either
in
the
Supra
or
Sublapsarian
way
(
as
it
is
impossible
it
should
be
)
which
the
too
great
Admirers
of
the
otherwise
very
judicious
and
pious
Calvin
,
are
so
exceedingly
tenacious
and
fond
of
.
But
't
is
much
to
be
wondred
at
,
what
these
men
should
see
in
this
Doctrine
(
which
is
so
severe
in
it self
,
and
horrid
in
its
necessary
Consequences
)
that
they
should
be
contented
to
buy
it
at
so
dear
a
Rate
,
as
the
Parting
with
that
other
most
Comfortable
Doctrine
.
Especially
since
this
hath
no
Antiquity
to
commend
it
,
and
is
not
so
much
as
seemingly
befriended
,
but
by
a
very
few
Texts
of
Scripture
,
and
those
very
fairly
capable
of
quite
another
sence
,
than
at
first
sight
may
seem
to
belong
to
them
;
but
is
contradicted
by
innumerable
plain
Texts
,
and
the
concurrent
strain
both
of
the
New
and
Old
Testament
.
But
I
must
not
forget
that
this
Chapter
is
a
Digression
from
our
Main
Business
;
And
I
have
thus
long
insisted
upon
this
Argument
,
that
the
great
Motives
contained
in
the
Death
of
Christ
to
exchange
the
Slavery
of
Sin
for
his
Free
service
might
have
their
full
weight
and
cogency
:
which
would
be
in
danger
,
not
only
of
being
weakned
,
but
even
quite
lost
,
by
limiting
the
Design
of
Christ's
Death
to
some
particular
persons
,
where
the
Consequences
of
such
a
Limitation
are
apprehended
.
And
I
appeal
to
every
Considerative
Person
,
whether
it
be
not
a
mighty
Motive
and
Encouragement
to
the
engaging
all
the
powers
of
our
Souls
in
this
great
work
of
using
the
Means
prescribed
for
the
subduing
our
Lusts
,
to
be
assured
that
every
individual
person
of
us
is
one
of
those
,
for
whom
Christ
gave
himself
to
redeem
them
from
all
iniquity
.
CHAP.
IX
.
Wherein
are
contained
Five
more
Evangelical
Motives
,
which
are
of
wonderful
Power
to
excite
us
to
diligence
in
using
the
Means
of
our
Deliverance
from
the
Dominion
of
Sin
,
viz.
Our
Saviours
excellent
Example
.
The
assurance
he
hath
given
us
,
that
he
will
not
take
such
advantage
of
our
Frailties
and
Weaknesses
,
as
to
cast
us
off
for
them
.
Our
Saviours
Mediation
and
Intercession
.
The
Glorious
Reward
he
hath
purchased
for
,
and
promised
to
those
,
who
,
by
the
Assistance
of
his
Grace
,
overcome
their
Lusts.
And
the
most
dismal
Threatnings
he
hath
pronounced
against
those
who
receive
that
Grace
in
vain
,
and
will
not
be
delivered
from
the
Dominion
of
Sin
.
HAving
presented
you
with
the
First
powerful
Motive
to
diligence
,
in
using
the
Means
of
our
Deliverance
from
the
Dominion
of
Sin
,
namely
,
The
unconceivable
Love
of
God
in
sending
his
only
Begotten
Son
upon
this
Errand
of
Delivering
us
;
and
of
Christ
in
so
readily
taking
our
Nature
upon
him
,
and
dying
a
cursed
Death
for
that
End
:
And
having
also
fully
Demonstrated
,
that
no
man
in
the
World
is
excluded
from
the
Benefit
designed
by
the
Death
of
Christ
,
in
order
to
our
giving
that
Motive
its
full
force
and
strength
:
I
proceed
to
shew
,
that
Secondly
,
Another
singular
Motive
is
our
Saviour's
Example
.
As
we
are
by
his
Example
Directed
in
the
several
parts
of
our
Duty
,
as
hath
been
shewed
;
And
as
the
frequent
Eyeing
thereof
is
a
Means
(
as
hath
been
intimated
)
whereby
we
may
be
more
and
more
transformed
into
his
Likeness
;
so
is
it
to
be
considered
as
a
Wonderfully
Exciting
Motive
to
comply
with
those
Rules
of
Righteousness
and
Goodness
,
which
we
have
naturally
the
greatest
Aversation
of
Will
towards
.
As
particularly
,
those
which
oblige
us
to
the
Meek
bearing
of
Indignities
,
the
Forgiving
the
greatest
and
most
Provoking
Injuries
,
the
Loving
our
Enemies
;
whereby
we
shall
be
set
free
from
the
Cruel
Tyrants
of
Revenge
and
Malice
.
Those
also
that
oblige
us
to
Humility
,
Patience
and
intire
Resignation
to
the
Will
of
God
,
under
the
severest
Dispensations
of
his
Providence
;
and
Contentation
with
a
mean
Fortune
,
and
low
Circumstances
in
the
World
;
which
will
free
us
from
the
inslaving
Passions
of
Pride
,
Anger
,
immoderate
Grief
,
Covetousness
,
&c.
When
we
consider
with
what
Admirable
Evenness
of
Mind
,
this
Great
Prince
of
the
Kings
of
the
Earth
indured
the
Contradiction
of
Sinners
against
himself
;
How
,
when
he
was
reviled
,
he
reviled
not
again
,
when
he
suffered
he
threatned
not
,
but
committed
himself
to
him
who
judgeth
righteously
:
When
we
consider
with
what
strange
Sedateness
of
Spirit
he
bore
the
Mockings
,
Buffettings
,
and
most
Contumelious
and
insolent
Behaviour
of
vile
Creatures
towards
himself
:
It
is
then
hardly
Possible
that
We
despicable
Worms
should
Rage
and
be
inflamed
upon
the
account
of
such
Disgrace
,
Contempt
and
ill
usage
from
Rude
People
,
as
is
not
to
be
compared
with
that
which
He
underwent
.
When
we
consider
how
our
Blessed
Saviour
Forgave
those
who
Thirsted
after
his
Bloud
,
and
were
never
satisfied
till
they
had
put
him
to
the
most
shameful
and
most
cruel
Death
;
and
not
only
Forgave
them
himself
,
but
Entreated
his
Father
,
and
that
even
in
the
midst
of
his
Torments
(
when
his
Spirit
one
would
think
should
be
most
highly
exasperated
)
to
forgive
them
too
:
I
say
,
when
we
consider
this
,
how
can
it
be
difficult
to
disswade
our selves
from
Meditating
Revenge
upon
any
Provocations
whatsoever
?
Surely
we
must
needs
be
very
powerfully
inclined
to
forgive
our
Enemies
.
When
we
call
to
mind
how
He
exprest
his
love
to
his
very
Murderers
,
even
so
as
to
design
the
greatest
good
to
them
by
the
means
of
that
,
whereby
they
designed
the
greatest
evil
to
him
,
can
we
be
averse
to
the
bearing
Good
will
to
those
who
are
ill
affected
towards
us
,
to
the
Blessing
of
those
that
Curse
us
,
and
Praying
for
those
that
despightfully
use
us
?
When
we
consider
how
this
Mighty
Person
humbled
himself
,
even
to
the
washing
his
Disciples
Feet
,
and
declared
that
He
came
not
to
be
ministred
unto
,
but
to
minister
,
can
We
contemptible
Wretches
cherish
the
least
spark
of
Pride
in
our
Souls
?
Can
We
despise
the
meanest
of
our
Fellow-creatures
,
or
think
our selves
too
Great
or
too
Good
to
condescend
to
the
lowest
Offices
of
Love
whereby
we
may
serve
our
Brethren
?
When
we
consider
with
what
submission
to
the
Divine
Will
our
Blessed
Lord
indured
the
most
exquisite
Pains
both
of
Soul
and
Body
,
though
He
never
deserved
them
by
the
least
offence
,
but
was
always
most
perfectly
obedient
to
his
Father
,
can
this
be
other
than
a
most
forcible
motive
to
us
,
who
have
Merited
so
ill
at
the
Hands
of
God
,
quietly
to
submit
to
his
good
Pleasure
in
Afflicting
us
,
whenas
in
so
doing
he
doth
always
punish
us
far
less
than
our
iniquities
deserve
?
When
we
consider
how
well
satisfied
our
Saviour
was
to
be
in
poor
low
Circumstances
,
and
not
to
have
so
much
as
a
Cottage
of
his
own
to
put
his
Head
in
,
though
he
was
Lord
of
all
:
Is
it
imaginable
that
We
should
aspire
at
High
and
Great
things
,
and
having
Food
and
Raiment
,
not
be
Content
,
who
are
less
than
the
least
of
all
God's
mercies
?
And
lastly
,
Will
not
the
Consideration
of
our
Saviour's
being
such
a
Man
of
sorrows
,
and
so
acquainted
with
griefs
,
exceedingly
deaden
our
desires
after
Sensual
Pleasures
?
Surely
it
must
necessarily
so
do
.
Thus
we
see
how
greatly
exciting
the
Example
of
our
Saviour
is
to
the
perfect
Mortifying
of
those
Lusts
which
are
most
strong
and
vigorous
,
to
the
loathing
and
abominating
those
,
which
are
naturally
very
dear
to
us
,
and
to
the
most
restless
endeavours
,
to
get
our
Souls
possessed
of
those
Virtues
and
Graces
which
are
most
supernatural
.
Thirdly
,
Another
very
prevalent
Motive
is
,
the
Assurance
our
Lord
hath
given
us
,
that
He
will
not
take
such
Advantage
of
our
Frailties
and
Weaknesses
,
or
Sins
we
fall
into
by
mere
surprize
and
want
of
due
Watchfulness
,
as
to
cast
us
off
for
them
;
so
long
as
we
allow
not
our selves
in
any
evil
way
,
and
it
is
the
principal
design
of
our
lives
,
to
be
conformed
in
all
things
to
the
Laws
of
Righteousness
.
There
is
a
Prophecy
concerning
the
Messiah
,
Isaiah
42.
3.
which
our
Saviour
applieth
to
himself
,
Matth.
12.
20.
A
bruised
reed
shall
he
not
break
,
and
smoaking
flax
shall
he
not
quench
,
&c.
He
will
not
crush
under
foot
those
who
fall
through
weakness
,
but
whatsoever
good
he
seeth
in
them
,
he
will
still
cherish
.
My
little
children
(
saith
S.
Iohn
)
these
things
I
write
unto
you
,
that
ye
sin
not
:
But
what
if
,
through
the
weakness
of
their
Flesh
,
they
should
at
any
time
be
overtaken
,
is
their
state
then
desperate
?
No
,
by
no
means
,
for
it
follows
,
And
if
any
man
sin
,
we
have
an
Advocate
with
the
Father
Iesus
Christ
the
Righteous
,
&c.
1
Epist.
2.
1.
As
there
are
Sins
unto
Death
,
so
there
are
Sins
not
unto
Death
,
according
to
that
of
the
same
Apostle
,
1
Epist.
5.
17.
All
unrighteousness
is
sin
,
and
there
is
a
sin
not
unto
death
.
Though
all
Unrighteousness
be
sin
,
and
the
deserved
wages
of
sin
be
Death
,
yet
such
is
the
Goodness
of
God
through
Christ
,
that
all
Sins
shall
not
be
unto
Death
,
but
only
Wilful
and
Presumptuous
Sins
.
And
I
add
,
not
these
neither
,
if
not
persevered
in
,
but
throughly
forsaken
.
If
we
were
liable
to
Eternal
Ruine
for
such
Faults
,
as
considering
all
our
Circumstances
in
this
state
,
it
is
scarcely
to
be
hoped
we
shall
constantly
avoid
,
we
should
necessarily
live
in
great
Bondage
,
through
continual
fear
,
anxiety
and
disquieting
thoughtfulness
:
But
on
the
other
hand
,
it
conduceth
exceedingly
to
the
chearful
pursuing
our
Great
Work
,
to
be
satisfied
that
it
is
not
every
Failure
that
shall
endanger
our
final
miscarrying
.
And
it
is
no
small
inducement
to
ingenuous
Tempers
,
to
be
so
much
the
more
solicitous
to
avoid
Deliberate
and
Wilful
sins
,
because
God
through
Christ
is
so
ready
to
forgive
,
and
graciously
pass
by
those
that
are
not
such
:
Because
he
is
pleased
in
his
infinite
Goodness
to
grant
a
pardon
of
course
for
these
,
upon
condition
of
their
being
in
the
general
and
habituals
repented
of
.
And
it
is
a
great
Motive
also
to
such
Tempers
,
to
be
the
more
vigilant
and
watchful
against
all
sins
whatsoever
;
against
sins
of
daily
incursion
and
infirmity
,
as
well
as
those
which
waste
the
Conscience
.
And
those
are
very
ill
natured
and
obdurate
Sinners
,
who
can
find
in
their
hearts
to
Encourage
themselves
by
this
indulgence
to
sin
the
more
freely
.
Fourthly
,
Another
wonderful
Encouragement
to
the
careful
use
of
the
Means
,
we
are
directed
to
for
the
subduing
of
our
Lusts
,
is
our
Saviours
Mediation
and
Intercession
.
There
is
one
God
and
one
Mediator
between
God
and
men
,
the
man
Christ
Iesus
.
His
oblation
was
begun
on
Earth
,
but
perfected
in
Heaven
;
where
He
appears
in
the
presence
of
God
for
us
,
Heb.
9.
24.
Those
Prayers
we
put
up
in
His
name
,
for
things
Agreeable
to
the
Divine
Will
,
with
honest
and
sincere
hearts
,
our
Saviour
inforceth
with
his
own
Intercession
.
He
ever
lives
to
make
intercession
for
us
,
Heb.
7.
25.
And
for
this
reason
(
as
the
Apostle
saith
in
the
former
part
of
that
Verse
)
He
is
able
to
save
them
to
the
uttermost
that
come
unto
God
by
him
:
That
is
,
to
give
them
a
full
and
complete
Deliverance
from
the
Slavery
of
sin
,
and
all
the
evil
Consequents
thereof
.
Now
we
know
that
we
ask
what
is
according
to
the
Will
of
God
,
when
we
pray
for
his
Grace
to
Mortifie
our
Corruptions
,
and
to
set
us
more
and
more
Free
from
their
Dominion
:
This
is
the
Will
of
God
,
even
our
Sanctification
,
&c.
1
Thess.
4.
3.
There
are
many
Temporal
good
things
,
which
God
in
his
infinite
Wisdom
may
see
not
to
be
good
for
us
;
but
He
knows
that
whatsoever
hath
a
necessary
influence
into
our
Soul's
welfare
,
and
the
making
us
partakers
of
his
own
image
and
likeness
,
can
by
no
Circumstances
whatsoever
become
unfit
to
be
bestowed
on
those
that
heartily
and
sincerely
seek
it
.
And
therefore
we
are
assured
that
those
prayers
that
are
put
up
for
such
things
,
with
a
true
heart
and
full
assurance
of
faith
in
his
Power
and
Goodness
,
are
seconded
in
Heaven
by
our
Blessed
Lord
:
And
him
the
Father
heareth
always
,
John
11.
42.
We
have
shewed
that
our
Saviour
hath
purchased
a
Rich
supply
of
Grace
to
help
our
Weakness
,
and
that
his
Holy
Spirit
is
promised
to
those
that
ask
him
;
who
will
not
fail
to
assist
them
,
whilest
they
carefully
exert
that
power
they
are
already
in
possession
of
:
But
the
most
Honest
Souls
have
so
frequent
experience
of
Heaviness
,
Dulness
and
Distractions
in
their
Addresses
to
God
,
that
they
would
be
in
great
danger
of
despairing
of
the
Success
of
their
Prayers
,
but
for
this
Consideration
,
that
they
have
a
no
Less
Friend
in
Heaven
,
than
the
Only
Begotten
Son
of
God
;
who
is
most
powerful
with
his
Father
,
and
supplies
all
the
Defects
of
their
Prayers
by
his
own
Intercession
in
their
behalf
.
I
need
not
say
,
what
a
marvellous
incouragement
this
is
of
our
Faith
and
Hope
in
the
Divine
Goodness
;
which
are
so
necessary
to
Animate
us
,
and
to
put
Spirit
and
Life
into
all
our
Endeavours
.
And
the
Mediation
and
Intercession
of
our
Blessed
Saviour
conduceth
exceedingly
to
the
overcoming
those
inslaving
Passions
of
Fearfulness
and
Shame
,
which
arise
from
Guilt
;
and
do
naturally
cause
a
great
Averseness
in
Sinners
from
going
into
the
Presence
of
God
,
and
disable
them
,
when
they
are
there
,
to
behave
themselves
as
they
ought
before
him
.
S.
Paul
tells
the
Ephesians
,
that
In
Christ
Iesus
they
have
boldness
and
access
with
confidence
,
by
the
faith
of
him
.
That
is
,
through
Christ's
Mediation
those
Believing
Gentiles
(
of
whose
Calling
he
was
discoursing
)
as
great
Sinners
as
they
had
been
,
even
dead
in
Trespasses
and
Sins
,
have
liberty
of
Approach
to
God
,
with
Confidence
of
a
kind
Reception
and
a
Gracious
Acceptance
.
And
the
Author
to
the
Hebrews
,
Chap.
10.
19
,
&c.
doth
thus
encourage
Sincere
Souls
to
draw
near
to
God
.
Having
therefore
,
Brethren
,
boldness
(
or
Liberty
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
enter
into
the
holiest
by
the
bloud
of
Iesus
,
by
a
new
and
living
way
,
which
he
hath
consecrated
for
us
,
(
in
opposition
to
the
dead
shadows
under
the
Law
)
through
the
veil
,
that
is
to
say
,
his
Flesh
:
(
Breaking
through
the
veil
of
his
Flesh
,
being
fain
to
die
before
he
ascended
into
Heaven
)
And
having
an
High
Priest
over
the
House
of
God
:
Let
us
draw
near
with
a
true
heart
in
full
assurance
of
Faith
;
Having
our
Hearts
sprinkled
from
an
evil
Conscience
,
and
our
Bodies
washed
with
pure
Water
.
That
is
,
being
sincerely
resolved
against
all
sins
both
of
Heart
and
Life
:
As
none
that
had
touched
any
unclean
thing
under
the
Law
,
till
the
Priest
had
sprinkled
them
with
pure
Water
,
had
Liberty
to
enter
into
the
Congregation
.
Fifthly
,
The
Reward
,
which
our
Saviour
hath
purchased
for
and
promised
to
those
that
shall
get
free
from
the
power
of
their
Lusts
,
is
another
Motive
,
than
which
a
more
Powerful
one
is
not
to
be
imagined
.
He
hath
promised
that
such
shall
be
with
him
where
he
is
.
That
because
he
lives
,
they
shall
live
also
.
Hath
assured
them
,
that
He
is
gone
to
Heaven
before
,
That
He
is
entered
thither
as
their
Forerunner
:
they
shall
behold
the
Glory
there
which
his
Father
hath
given
him
;
Rev.
3.
21.
To
him
that
overcometh
will
I
grant
to
sit
with
me
upon
my
Throne
,
even
as
I
also
overcame
,
and
am
set
down
with
my
Father
on
his
Throne
.
That
the
Righteous
shall
shine
forth
as
the
Sun
in
the
Kingdom
of
the
Father
,
Matth.
13.
43.
That
their
dead
Bodies
also
,
being
raised
again
,
shall
be
fashioned
like
to
his
own
most
Glorious
Body
,
according
to
the
Mighty
working
whereby
he
is
able
even
to
subdue
all
things
unto
himself
,
Phil.
3.
21.
Of
this
Glory
it
is
impossible
we
should
speak
much
in
this
state
worthily
of
it
;
it
far
surpasseth
our
most
Elevated
Con●eptions
,
and
therefore
our
highest
Expressions
must
needs
fall
excessively
short
of
it
.
It
doth
not
yet
appear
what
we
shall
be
,
saith
S.
Iohn
,
1
Epist.
3.
2.
only
we
know
so
much
of
the
Heavenly
Bliss
,
as
to
be
assured
that
it
is
astonishingly
Great
;
for
,
as
it
follows
,
this
we
know
,
that
when
he
appears
we
shall
be
like
him
(
like
Him
the
infinitely
Holy
and
Happy
Being
,
in
his
Holiness
and
Happiness
)
for
we
shall
see
him
as
he
is
.
Which
implieth
such
a
clear
,
distinct
and
vigorous
knowledge
of
his
most
Glorious
Perfections
,
as
will
transform
the
Soul
into
His
own
Nature
,
and
fill
it
with
His
own
Blessedness
,
to
the
utmost
extent
of
its
capacity
.
Could
we
now
apprehend
this
Blessedness
in
any
proportion
to
its
transcendent
Greatness
and
Excellency
,
we
should
have
no
more
Spirit
left
in
us
;
as
it
is
said
of
the
Queen
of
Sheba
,
when
she
beheld
the
Magnificence
of
Solomons
Court
.
Indeed
there
is
such
an
Account
given
us
of
the
Happiness
prepared
for
Good
men
,
that
we
should
find
it
impossible
to
believe
it
,
but
that
God
which
cannot
lye
hath
promised
it
,
and
that
it
is
the
purchase
of
a
most
inestimable
price
,
the
Bloud
of
his
Eternally
Begotten
Son
.
And
we
have
so
great
Evidence
of
its
being
promised
by
his
Father
,
and
purchased
by
Himself
,
given
us
by
our
Blessed
Lord
,
that
our
own
Hearts
can't
wish
for
greater
;
nay
,
such
as
we
could
not
have
asked
any
comparable
to
it
,
might
we
have
had
our
own
choice
of
Evidence
,
viz.
His
innumerable
Miraculous
works
,
His
Resurrection
from
the
Dead
,
His
Ascension
into
Heaven
;
And
afterwards
(
exactly
according
to
his
promise
)
His
sending
the
Holy
Ghost
.
We
have
not
more
Evidence
that
Iesus
is
the
Son
of
God
,
than
we
have
that
All
his
sincere
Disciples
shall
live
with
him
,
in
unspeakable
and
Eternal
Blessedness
;
for
we
have
the
self
-
same
for
both
.
The
same
Arguments
which
have
abundantly
demonstrated
the
truth
of
the
former
Proposition
,
do
equally
prove
the
latter
,
for
they
depend
mutually
upon
each
other
;
As
S.
Paul
hath
shewed
in
1
Cor.
5.
13
,
14.
If
there
be
no
Resurrection
of
the
Dead
,
then
is
Christ
not
risen
:
And
if
Christ
be
not
risen
,
then
is
our
Preaching
vain
,
and
your
Faith
is
also
vain
.
That
is
,
there
will
be
no
Resurrection
of
the
Dead
.
Now
of
what
mighty
force
and
efficacy
are
the
exceeding
great
and
precious
promises
of
such
a
Glorious
state
as
this
,
to
engage
all
the
Powers
of
our
Souls
in
the
pursuance
of
that
Holiness
which
is
not
only
an
indispensable
Condition
to
precede
the
obtaining
of
it
,
but
like
a
necessary
Qualification
for
it
.
The
Happiness
which
will
naturally
,
by
proper
,
Efficiency
and
necessary
Consequence
,
result
from
our
Deliverance
from
the
Dominion
of
Sin
,
and
our
being
instated
in
the
Freedom
we
have
discoursed
of
,
would
be
a
mighty
Motive
to
the
doing
our
utmost
to
be
set
at
Liberty
:
What
a
Motive
then
is
this
Vast
Additional
Happiness
which
our
Lord
hath
given
us
the
most
unquestionable
Assurance
of
?
We
can
never
be
sufficiently
affected
with
those
words
of
the
Apostle
,
Rom.
6.
21
,
22.
What
fruit
had
ye
then
of
those
things
,
whereof
ye
are
now
ashamed
;
for
the
end
of
those
things
is
death
.
But
now
being
made
free
from
sin
,
and
become
servants
to
God
,
ye
have
your
fruit
unto
Holiness
,
an●
the
end
everlasting
life
.
Can
we
have
such
a
Hope
as
this
,
such
a
Blessed
Hope
(
as
the
Apostle
calls
it
)
and
not
heartily
endeavour
to
purifie
our selves
as
God
is
pure
?
S.
Iohn
tells
us
,
that
he
who
hath
this
hope
will
do
so
.
Hath
our
most
Gracious
Lord
made
to
his
Free
Servants
such
a
promise
as
this
of
entering
into
his
Rest
,
his
Glorious
and
Eternal
Rest
,
how
should
we
fear
,
lest
by
continuing
in
subjection
to
our
vile
Affections
,
we
should
at
last
fall
short
of
it
?
Good
Lord
!
.
That
such
a
prize
as
this
should
be
set
before
us
,
and
we
not
press
hard
forward
towards
it
.
That
such
Blessedness
should
be
Purchased
for
,
and
Offered
to
those
,
who
have
no
esteem
or
value
for
it
.
But
had
much
rather
be
wretched
Bondslaves
and
Vassals
to
the
Devil
and
their
Lusts
,
than
Reign
with
Christ
in
his
Everlasting
Kingdom
.
How
many
shall
lament
this
inexpressible
Folly
in
a
sad
Eternity
!
And
this
brings
me
to
the
Last
Motive
I
shall
speak
to
,
viz.
Sixthly
,
If
it
be
possible
,
that
this
with
the
foregoing
Motives
should
not
prevail
,
there
is
another
behind
,
which
is
suited
to
the
most
Disingenuous
,
Stubborn
and
Inflexible
Tempers
,
and
must
needs
subdue
them
,
if
any
thing
will
:
Namely
,
The
most
Dismal
Threatnings
our
Saviour
hath
pronounced
against
those
,
who
will
not
Accept
the
Liberty
he
offereth
them
,
and
become
his
Freemen
.
As
such
will
be
necessarily
exceedingly
miserable
,
beyond
what
they
are
here
,
when
they
leave
this
world
,
through
the
Fury
of
their
Corrupt
Appetites
(
there
being
no
objects
in
the
other
state
to
appease
it
,
or
to
afford
them
the
least
satisfaction
or
gratification
)
so
our
Lord
hath
declared
,
that
,
They
shall
be
cast
into
outer
Darkness
,
where
shall
be
weeping
,
and
wailing
,
and
gnashing
of
teeth
,
Matth.
8.
12.
That
,
they
shall
be
cast
into
a
Furnace
of
Fire
,
Matth.
13.
42.
That
,
He
will
say
unto
them
at
the
last
Day
,
Depart
from
me
ye
cursed
into
Everlasting
Fire
,
prepared
for
the
Devil
and
his
Angels
,
Matth.
25.
41.
And
his
Apostle
S.
Paul
hath
told
such
,
what
their
Doom
shall
be
,
in
2
Thess.
1.
7
,
8
,
9.
viz.
That
the
Lord
Iesus
shall
be
revealed
from
Heaven
,
with
his
Mighty
Angels
,
in
flaming
Fire
,
taking
vengeance
on
them
that
know
not
God
,
and
obey
not
the
Gospel
of
our
Lord
Iesus
Christ
:
Who
shall
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
,
and
from
the
Glory
of
his
power
:
When
he
shall
come
to
be
glorified
in
his
Saints
,
and
to
be
admired
of
all
them
that
believe
.
Then
shall
we
discern
the
vastest
difference
imaginable
between
the
states
of
the
Righteous
and
the
Wicked
,
of
those
who
have
through
the
Spirit
mortified
the
deeds
of
the
body
,
and
those
who
have
lived
after
the
flesh
.
The
Former
sort
of
men
,
as
the
same
Apostle
saith
,
shall
live
;
that
is
,
a
most
inexpressibly
Happy
and
Glorious
life
:
The
Latter
shall
die
;
that
is
,
the
Second
death
,
or
be
Eternally
Miserable
.
One
shall
be
taken
,
and
the
other
left
:
One
shall
be
saved
,
the
Other
damned
:
One
shall
be
received
into
the
Blessed
Mansions
above
,
and
crowned
with
Immortal
Bliss
and
Glory
;
the
other
shall
be
tumbled
down
into
Hell
,
and
have
his
portion
in
the
lake
that
burneth
with
Fire
and
Brimstone
.
Did
I
say
,
that
these
Fearful
Threatnings
are
designed
to
awaken
the
most
Disingenuous
,
Stupid
and
Obdurate
Souls
?
I
fear
there
are
Few
who
do
not
find
,
that
they
have
need
sometimes
of
seriously
considering
them
,
and
laying
them
to
heart
.
And
when
we
feel
the
principle
of
ingenuity
most
unactive
,
as
also
that
those
Motives
that
excite
our
Hope
have
but
a
weak
influence
(
as
it
is
possible
we
may
,
at
certain
times
,
be
in
so
dull
and
heavy
a
Temper
,
as
that
we
may
be
but
very
little
affected
with
them
)
then
should
we
rouse
up
our selves
out
of
our
Lethargick
stupidity
,
by
employing
our
Thoughts
upon
the
Terrors
of
the
Lord
,
the
most
Terrible
Threatnings
of
the
Gospel
.
And
now
what
think
we
?
Hath
not
our
Blessed
Lord
done
Abundantly
enough
to
make
us
Free
indeed
;
To
set
us
at
Liberty
from
Sin
and
to
Righteousness
?
In
that
he
hath
not
only
shewn
us
What
it
is
to
be
made
Free
,
and
wherein
our
Liberty
consisteth
;
And
given
us
the
best
Means
,
by
the
use
of
which
,
as
we
ought
,
we
shall
be
set
at
Liberty
;
And
purchased
such
Grace
for
us
as
whereby
we
may
be
successful
in
the
use
of
those
Means
,
if
we
will
not
neglect
them
;
But
also
hath
given
us
such
Motives
,
as
those
we
have
now
discoursed
of
,
to
prevail
with
our
Wills
not
to
receive
that
Grace
in
vain
.
And
as
for
these
Motives
,
can
the
Heart
of
Man
conceive
any
more
powerful
?
No
surely
,
nor
could
it
,
unassisted
by
Divine
Revelation
,
conceive
any
that
are
the
thousandth
part
so
powerful
.
But
besides
all
this
(
as
hath
been
intimated
)
the
Blessed
Spirit
of
God
is
ready
so
to
inforce
these
Motives
upon
us
,
if
we
will
endeavour
to
think
seriously
upon
them
,
as
that
they
shall
effectually
do
what
they
are
designed
for
:
And
not
only
so
,
but
he
also
begins
with
us
,
and
by
his
secret
suggestions
excites
us
to
the
due
Consideration
of
them
,
and
the
use
of
whatsoever
Means
we
are
directed
to
,
for
the
pulling
down
of
strong
holds
,
and
casting
down
every
imagination
,
and
every
high
thing
,
that
advanceth
it self
against
the
Scepter
and
Government
of
Christ
in
our
Souls
,
and
the
bringing
every
thought
,
and
all
that
is
within
us
,
to
the
obedience
of
Christ
.
And
thus
doth
he
work
in
us
both
to
will
and
to
do
,
as
to
Do
so
to
Will
,
of
his
own
good
pleasure
:
or
,
of
his
free
and
undeserved
mercy
to
us
.
And
therefore
what
encouragement
have
we
to
put
the
Apostles
inference
from
that
Doctrine
into
Practice
,
namely
,
To
work
out
our
own
Salvation
with
fear
and
trembling
?
That
is
,
to
work
out
our
own
Deliverance
from
the
Dominion
of
Sin
,
and
our
Slavish
subjection
thereunto
,
with
great
Diligence
and
Solicitude
.
SECT.
III.
Containing
the
Inferences
from
each
of
the
Arguments
of
the
foregoing
Sections
.
CHAP.
X.
Which
treats
of
the
First
Inference
from
the
First
Proposition
,
[
That
the
most
Excellent
Liberty
doth
consist
in
an
Intire
Compliance
with
the
Laws
of
Righteousness
and
Goodness
;
Or
in
Freedom
from
the
Dominion
of
Sinful
Affections
.
]
Namely
,
That
those
are
most
Vnreasonable
and
Depraved
People
,
who
complain
of
the
Divine
Laws
as
intolerable
Intrenchments
upon
their
Liberty
.
Where
it
is
shewed
,
First
,
That
upon
supposition
our
Liberty
were
restrained
by
the
Laws
of
God
,
it
would
nevertheless
be
most
unreasonable
to
complain
upon
that
account
.
Secondly
,
That
the
Laws
which
oblige
Christians
do
not
restrain
their
Liberty
.
I
AM
come
now
to
the
Last
Head
of
Discourse
,
viz.
To
draw
distinctly
from
each
of
the
Arguments
of
the
foregoing
Sections
several
very
useful
Inferences
:
Such
as
,
if
they
be
duly
considered
,
will
farther
improve
us
in
our
Knowledge
of
the
true
Nature
and
Design
of
the
Christian
Religion
;
and
(
with
the
assistance
of
the
Divine
Grace
)
Advance
us
higher
in
the
true
Evangelical
Spirit
and
Temper
.
To
begin
with
the
Former
of
those
Arguments
,
viz.
That
the
most
Excellent
Liberty
consisteth
in
an
Intire
Compliance
with
the
Laws
of
Righteousness
and
Goodness
;
or
in
Freedom
from
the
Dominion
of
Corrupt
and
Sinful
Assections
.
From
hence
,
and
what
hath
been
discoursed
thereupon
,
we
Infer
,
First
,
That
those
are
most
Unreasonable
,
and
very
sadly
Depraved
who
complain
of
,
and
quarrel
with
the
Divine
Laws
as
great
Intrenchments
upon
their
Liberty
;
And
therefore
,
in
regard
of
the
high
value
they
set
upon
Liberty
,
cry
out
upon
them
as
intolerable
.
For
,
First
,
Suppose
it
were
true
,
that
our
Liberty
is
much
restrained
by
the
Laws
of
God
,
yet
would
it
be
the
most
unreasonable
thing
in
the
World
to
cavil
at
them
upon
that
account
,
or
to
think
our selves
too
unkindly
dealt
with
:
And
that
for
these
three
Reasons
.
1.
We
know
by
Experience
,
that
it
is
Absolutely
necessary
to
the
Well
being
(
nay
to
the
very
Being
)
of
Societies
,
that
particular
Persons
be
obliged
to
part
with
not
a
little
of
their
Natural
Liberty
.
It
is
utterly
inconsistent
with
the
Wellfare
of
the
Whole
,
for
each
Particular
to
insist
so
severely
on
his
own
Right
,
as
to
refuse
to
submit
to
the
being
deprived
of
that
Liberty
,
in
several
instances
,
in
which
the
Primary
Laws
of
Nature
have
instated
him
:
And
consequently
this
is
as
inconsistent
with
the
Wellfare
of
Particulars
;
the
Well-being
of
each
Part
depending
upon
the
Well-being
of
the
Whole
.
There
can
be
no
Leagues
,
Compacts
or
Agreements
between
Men
and
Men
,
but
there
must
be
yielding
,
and
quitting
of
Liberty
;
and
that
on
both
sides
too
ordinarily
,
if
not
always
.
All
the
Laws
of
Men
do
suppose
the
Necessity
of
this
;
Nor
is
there
any
one
merely
Humane
Law
but
doth
Restrain
Natural
Liberty
.
He
therefore
who
is
resolved
not
to
let
go
any
part
of
that
Liberty
,
must
resolve
upon
another
thing
too
,
viz.
To
live
under
no
Government
;
To
forsake
all
Society
with
his
own
kind
,
and
live
alone
in
a
Desart
.
But
by
so
doing
he
will
quickly
be
satisfied
,
that
he
pays
infinitely
too
dear
for
so
stiffly
infilling
upon
his
beloved
Liberty
,
and
that
he
hath
sold
for
it
all
the
Comfort
of
his
Life
,
and
whatsoever
would
make
it
desirable
to
him
.
In
a
word
,
There
can
be
no
such
thing
as
Property
without
parting
with
several
points
of
Liberty
;
without
this
no
Meum
or
●uum
(
I
mean
as
to
any
thing
without
our selves
,
or
that
can
happen
to
come
within
the
reach
of
Anothers
Power
)
can
be
secured
,
as
every
Body
will
grant
.
And
therefore
can
it
be
thought
a
grievous
thing
that
God
himself
should
restrain
our
Liberty
?
2.
As
it
will
be
Universally
Acknowledged
,
that
it
is
Absolutely
necessary
,
that
Particular
Persons
be
abridged
of
their
Natural
Liberty
in
abundance
of
instances
,
so
all
that
have
a
right
Notion
of
the
Deity
must
needs
believe
,
that
we
are
abridged
of
it
in
no
instances
by
God
Almighty
,
but
such
as
wherein
it
is
most
fit
we
should
be
abridged
.
The
Holy
Scriptures
assure
us
of
nothing
more
,
nor
doth
Natural
Light
neither
,
than
that
Infinite
Wisdom
,
Righteousness
and
Goodness
are
necessary
Perfections
of
the
Divine
Nature
;
Than
that
Wilfulness
and
Arbitrariness
,
Austerity
and
Sourness
,
Envy
and
Ill
will
,
are
as
far
removed
from
God
as
is
Hell
from
Heaven
.
And
consequently
,
though
several
of
His
Laws
should
seem
to
our
thinking
never
so
Unreasonable
,
yet
while
we
adhere
to
the
Scriptural
and
Natural
Notion
of
the
Deity
,
we
our
selves
would
be
most
Unreasonable
,
in
not
Concluding
them
to
be
really
most
contrary
to
what
they
may
seemingly
be
to
us
;
in
not
believing
them
to
be
as
Wise
,
as
Righteous
,
and
as
Good
,
as
any
can
fancy
them
Weak
,
Unrighteous
,
or
Unkind
.
3.
As
from
the
Consideration
of
the
Nature
of
God
we
are
as
certain
as
we
are
capable
of
being
of
any
thing
,
that
all
the
Abatements
and
Limitations
of
our
Liberty
,
He
is
the
Author
of
,
are
most
Wise
,
Just
and
Good
;
that
they
are
founded
in
great
Reason
,
Equity
and
Kindness
also
to
us
,
so
we
that
live
under
the
Gospel
Dispensation
are
assured
from
the
Consideration
of
the
particular
Observances
and
Forbearances
He
hath
by
Christ
Iesus
obliged
us
to
,
that
they
are
no
other
,
than
such
as
are
infinitely
Worthy
of
such
a
God
.
They
are
all
of
that
nature
,
that
they
carry
their
own
Reason
most
visibly
and
apparently
along
with
them
:
And
such
as
we
are
easily
able
to
give
account
to
our selves
,
upon
what
particular
Designs
,
it
was
the
pleasure
of
our
Creator
to
impose
them
upon
us
.
'T
is
the
easiest
thing
in
the
World
to
demonstrate
,
that
they
are
not
only
all
of
them
Consistent
with
Infinite
Goodness
,
but
also
great
Instances
and
Expressions
thereof
:
That
God
is
not
only
most
Righteous
in
enjoyning
each
of
them
,
but
most
Good
and
Gracious
.
All
but
some
two
or
three
of
the
Precepts
of
the
Gospel
are
no
other
than
what
Right
Reason
,
and
the
Law
of
our
Creation
did
,
and
must
necessarily
,
always
oblige
us
to
,
as
will
presently
be
seen
.
And
those
very
few
purely
Evangelical
ones
are
designed
for
our
better
Observation
of
those
Natural
Laws
.
And
thus
I
have
shewed
in
short
,
that
,
granting
Gods
Laws
do
put
restraints
(
and
those
many
too
)
upon
our
Liberty
,
we
have
no
cause
to
complain
upon
that
account
:
They
restraining
it
only
in
such
particulars
,
as
wherein
it
is
incomparably
better
for
us
to
be
restrained
than
otherwise
.
But
Secondly
,
It
is
utterly
to
be
denied
,
that
the
Laws
we
Christians
are
under
the
Obligation
of
,
do
any
of
them
restrain
our
Liberty
.
They
restrain
Licentiousness
indeed
,
but
not
Liberty
.
This
doth
sufficiently
appear
from
what
hath
been
discoursed
.
That
cannot
be
true
Liberty
which
is
injurious
to
our
Chiefest
Liberty
,
but
our
Chiefest
Liberty
we
have
shewed
doth
consist
in
being
free
to
Good
;
in
having
all
impediments
taken
out
of
our
way
to
the
free
exercise
of
those
Virtues
which
are
(
as
I
may
say
)
the
very
Soul
of
our
Souls
,
the
Life
of
our
Souls
,
as
our
Souls
are
of
our
Bodies
:
Without
which
we
are
dead
even
whilest
we
live
;
without
which
we
are
in
an
utter
incapacity
of
enjoying
our selves
,
of
being
in
the
least
measure
truly
Happy
,
or
of
Living
like
Men
,
and
discharging
the
Functions
of
that
Life
which
is
proper
to
Reasonable
Creatures
:
And
by
the
absence
of
which
we
degenerate
into
the
Brutish
,
nay
into
the
Devilish
Nature
.
You
may
as
well
say
,
that
He
is
abridged
of
his
Liberty
,
who
is
kept
from
running
his
Head
into
the
fire
,
or
from
Cutting
his
own
Throat
,
as
that
He
is
so
,
who
is
forbidden
to
be
Unjust
and
Unrighteous
in
any
kind
,
or
to
be
Malicious
,
or
Uncharitable
,
or
Intemperate
,
or
Lascivious
:
That
is
,
who
is
forbidden
to
play
the
Beast
or
the
Devil
.
Or
who
is
Commanded
to
Love
God
above
all
,
to
Fear
Him
,
to
Trust
in
Him
,
to
be
Thankful
to
Him
,
in
all
his
ways
to
Acknowledge
Him
;
and
to
Love
his
Neighbour
as
himself
.
But
,
if
we
will
believe
the
Great
S.
Paul
,
in
these
particulars
is
comprehended
all
that
for
Substance
,
which
the
Grace
of
God
that
bringeth
Salvation
reacheth
men
to
forbear
or
practise
.
To
summ
up
all
in
short
that
needs
to
be
said
about
this
matter
,
There
is
nothing
required
of
us
,
but
it
is
either
an
Essential
part
of
our
Liberty
,
of
our
Highest
and
most
Excellent
Liberty
,
to
be
Free
to
it
,
or
is
a
Means
to
the
obtaining
and
Maintenance
of
it
.
What
an
Unreasonable
Brutish
Creature
therefore
art
Thou
,
whosoever
thou
art
,
that
darest
repine
at
the
Restraints
which
thy
Creator
and
Redeemer
have
laid
upon
thee
,
whenas
these
Restraints
(
if
they
may
be
called
so
)
are
necessary
to
thy
greatest
Enlargement
.
And
let
me
tell
thee
,
thou
that
thinkest
much
of
being
held
within
the
Limits
which
the
Gospel
hath
set
thee
,
thou
affectest
a
Liberty
which
God
himself
hath
not
,
and
Abhors
to
have
.
CHAP.
XI
.
The
Second
Inference
,
viz.
That
such
a
Freedom
of
Will
as
consists
in
an
Indifferency
to
good
or
evil
is
no
Perfection
,
but
the
Contrary
.
SEcondly
,
We
may
observe
from
the
abovesaid
Discourse
,
That
such
a
Freedom
of
Will
as
consists
in
an
Indifferency
to
Good
or
Evil
,
as
much
as
it
is
magnified
by
some
for
a
great
Perfection
of
the
Humane
Nature
,
is
indeed
no
better
than
a
Diminution
and
Disparagement
:
Nor
is
it
otherwise
Commendable
than
as
a
less
Evil.
This
must
necessarily
be
so
,
if
the
most
Excellent
Liberty
consisteth
in
an
entire
Compliance
with
the
Laws
of
Righteousness
and
Goodness
,
as
it
hath
been
fully
proved
it
doth
.
Seneca
hath
somewhere
a
most
Impudent
and
Blasphemous
saying
,
to
this
purpose
:
That
a
Wise
,
or
Virtuous
,
man
is
in
some
respect
Superior
to
God
himself
;
because
God
is
Good
by
necessity
of
Nature
,
but
he
by
his
own
free
choice
.
'T
is
to
be
confessed
,
that
,
comparing
this
indifferency
to
Good
or
Evil
with
the
Determination
of
the
Will
to
Evil
,
so
it
is
desirable
;
but
then
it
is
so
only
as
't
is
a
less
Evil
than
the
other
,
as
was
said
.
But
comparing
it
with
the
Determination
of
the
Will
to
Good
,
from
an
inward
Principle
,
viz.
from
a
quick
,
Vigorous
Sense
of
the
infinite
Loveliness
of
Virtue
,
and
monstrous
Deformity
and
Ugliness
of
Vice
,
so
on
the
other
hand
,
't
is
a
great
imperfection
,
and
consequently
by
no
means
desirable
.
The
Divine
Nature
will
be
acknowledged
to
be
the
Great
Standard
and
Measure
of
Perfections
:
We
cannot
question
but
that
,
the
more
like
to
God
any
one
is
,
the
more
perfect
he
will
be
;
and
the
more
unlike
to
God
,
the
more
imperfect
:
But
the
being
Free
to
Evil
and
Undetermined
to
Good
,
makes
a
man
less
like
God
,
because
God
is
(
as
hath
been
shewn
)
necessarily
,
from
his
own
Nature
Determined
to
Good
,
and
from
Evil
;
And
his
Infinite
Wisdom
,
Holiness
,
Righteousness
and
Goodness
cannot
consist
with
Peccability
,
or
a
Possibility
of
doing
or
approving
the
least
Evil.
And
therefore
the
more
any
one
is
from
within
himself
,
from
a
good
Temper
of
mind
,
determined
to
that
which
is
Good
,
the
more
like
must
he
needs
be
to
the
Best
of
Beings
,
and
the
more
he
partakes
of
a
Divine
Nature
.
That
saying
of
S.
Ierome
doth
need
a
Paraphrase
,
viz.
God
is
the
only
Being
,
that
is
uncapable
of
sinning
;
but
all
Creatures
,
having
Free
Will
in
them
,
may
turn
their
Will
to
Good
or
Evil.
Namely
,
that
God
alone
is
Absolutely
Im●eccable
;
not
but
that
by
the
Divine
Grace
Creatures
may
be
made
so
;
as
,
without
doubt
,
the
Angels
and
Saints
in
Heaven
are
.
And
,
whereas
the
Father
seems
to
exclude
Free
Will
from
God
,
and
to
give
it
to
all
Reasonable
Creatures
,
he
must
mean
such
a
Free
Will
as
consisteth
in
Indifferency
to
Good
or
Evil
,
or
Undeterminedness
from
within
to
Good
and
against
Evil
,
and
so
on
the
contrary
.
This
kind
of
Freedom
cannot
belong
to
God
,
because
it
speaks
great
imperfection
:
For
it
supposeth
him
who
hath
it
,
to
be
without
such
a
Sense
of
the
Excellency
and
Loveliness
of
Goodness
,
and
the
Hatefulness
and
Intolerableness
of
Wickedness
,
as
he
ought
to
have
.
He
that
can
in
the
least
Deliberate
▪
whether
it
be
more
Eligible
to
be
Just
or
Unjust
,
Chaste
or
Impure
,
Intemperate
or
Sober
,
to
speak
Truth
or
to
Lye
,
to
Love
God
or
the
World
,
to
Forgive
or
Revenge
,
to
be
Pitiful
or
Cruel
,
to
be
Niggardly
or
Charitable
,
&c.
He
,
I
say
,
that
can
perswade
himself
to
Deliberate
about
these
things
,
doth
manifestly
declare
,
that
he
understands
neither
the
one
nor
the
other
,
as
he
ought
to
do
.
I
mean
,
that
he
hath
nothing
so
lively
a
Sense
of
the
Goodness
of
the
one
,
or
the
Evil
of
the
other
,
as
it
becomes
him
to
have
.
If
we
had
such
a
Sense
,
it
would
be
as
impossible
to
perswade
us
to
any
Vile
Action
,
as
it
would
be
to
prevail
with
a
man
in
his
right
Mind
,
to
pour
melted
Lead
down
his
own
Throat
,
to
pluck
out
his
Eyes
,
or
to
dash
out
his
Brains
.
You
cannot
deliberate
whether
it
be
better
for
you
to
be
Healthy
or
Sick
,
to
be
at
Ease
or
in
Torment
,
to
have
a
Good
Name
or
a
Bad
,
to
be
Beggarly
or
in
Plentiful
Circumstances
,
to
be
a
Wise
man
or
a
Fool
,
to
be
a
Mad-man
or
in
your
Wits
,
to
be
a
Slave
or
a
Freeman
,
&c.
You
will
say
that
Bedlam
is
the
fittest
place
for
him
,
that
shall
in
the
least
consider
which
of
these
he
shall
chuse
.
Now
if
we
had
as
great
a
Sense
of
the
Evil
of
the
infinitely
worst
of
Evils
Sin
,
as
we
have
of
those
Evils
,
it
would
be
as
impossible
,
that
our
Wills
should
incline
to
the
Commission
of
a
known
Sin
,
as
that
they
should
prefer
Sickness
before
Health
,
and
refuse
Ease
and
embrace
Torment
.
As
for
those
that
contend
that
,
It
is
more
Praise-worthy
to
do
Good
and
forbear
Evil
,
having
a
Power
to
do
otherwise
,
than
to
be
under
a
necessity
of
so
doing
▪
Supposing
they
mean
by
necessity
,
such
as
is
not
from
without
,
or
from
an
inward
blind
instinct
,
but
from
an
Understanding
Principle
and
Perfection
of
Nature
,
I
must
needs
tell
them
there
is
no
Proposition
in
the
World
more
false
or
absurd
.
For
is
God
Almighty
the
less
to
be
Admired
,
Loved
or
Praised
for
his
Goodness
,
because
his
Nature
is
so
Good
,
as
that
He
cannot
but
be
ever
doing
good
?
Surely
He
is
much
the
more
to
be
Loved
,
Adored
,
Admired
and
Praised
upon
this
account
.
I
will
not
therefore
stick
to
say
,
that
to
have
the
Will
necessarily
determined
to
all
Good
,
and
from
all
Evil
,
from
an
Overpowering
Sense
of
the
Becomingness
and
Excellency
of
the
one
,
and
the
Vileness
and
Odiousness
of
the
other
,
is
the
very
Perfection
of
Liberty
.
And
this
is
so
far
from
being
impossible
to
be
obtained
by
Creatures
or
by
our Selves
,
that
,
by
the
help
of
God's
Grace
,
it
is
in
a
large
measure
even
in
this
life
Attainable
.
I
mean
such
a
Sense
of
Good
and
Evil
,
as
shall
certainly
determine
us
to
Good
and
against
Evil
in
most
of
the
instances
of
each
.
There
are
some
immoralities
and
wicked
Actions
,
that
they
who
have
attained
to
but
very
mean
and
ordinary
degrees
of
Goodness
,
cannot
perswade
themselves
so
much
as
to
endeavour
to
reconcile
their
Minds
to
.
Nay
,
there
are
some
that
no
man
can
easily
be
supposed
able
to
consent
to
,
but
an
extraordinarily
Depraved
and
Wicked
Wretch
,
let
the
Motives
that
are
used
to
perswade
him
be
what
they
will
.
Such
as
Blaspheming
of
God
:
Contriving
the
Murther
of
our
Parents
,
or
of
a
most
obliging
Friend
:
Torturing
of
innocent
Babes
,
and
the
like
Horrid
Villanies
.
Surely
then
,
a
man
is
capable
of
such
a
Vivid
sense
of
the
Hatefulness
of
Sin
in
general
,
as
will
(
whilest
it
lasts
)
render
it
impossible
for
him
to
Will
deliberately
to
commit
any
known
Sin
whatsoever
.
'T
is
confessed
that
we
cannot
hope
to
get
past
all
danger
of
sudden
Surprizals
,
so
long
as
we
inhabit
these
Bodies
,
and
remain
in
our
present
Unhappy
Circumstances
;
but
,
I
say
,
so
powerful
a
Sense
of
the
Infinite
Unrighteousness
,
Disingenuity
,
Unreasonableness
,
Folly
and
Madness
of
opposing
the
Holy
Will
of
our
Great
Creator
and
Blessed
Redeemer
may
,
by
the
Divine
Assistance
,
be
acquired
even
on
this
side
Heaven
,
as
shall
Determine
us
effectually
against
all
Deliberate
and
Wilful
Violations
of
the
Divine
Laws
.
For
this
we
have
the
Authority
of
a
Great
Apostle
:
S.
Iohn
saith
in
his
1
Epist.
3.
9.
Whosoever
is
Born
of
God
doth
not
commit
Sin
,
for
his
Seed
remaineth
in
him
,
neither
can
he
Sin
,
because
he
is
Born
of
God
.
He
here
affirms
,
not
only
that
those
who
have
attained
to
extraordinary
Measures
of
Goodness
cannot
Sin
,
that
is
,
cannot
will
to
sin
deliberately
,
but
likewise
that
no
Regenerate
or
truly
Good
man
can
.
He
cannot
thus
Sin
,
because
he
is
born
of
God
;
because
he
is
a
Child
of
God
by
the
inward
Renewing
of
his
Holy
Spirit
:
And
because
his
Seed
remaineth
in
him
,
that
is
,
the
Divine
Seed
.
Which
Divine
Seed
I
take
to
be
the
same
thing
with
the
several
times
mentioned
Quick
,
Powerful
and
Pungent
Sense
of
the
Horrid
Nature
,
and
most
dreadful
Effects
and
Consequents
of
Wilful
Sinning
.
It
is
more
than
Morally
impossible
,
that
whilest
this
Sense
abideth
in
its
Strength
and
Vigour
,
the
Good
man
should
lapse
into
such
Sins
.
Have
we
not
such
a
Sense
of
the
Vileness
of
some
Actions
,
as
to
say
frequently
,
I
could
not
for
all
the
world
find
in
mine
heart
(
that
is
,
in
my
Will
)
to
do
so
or
so
?
And
if
we
had
the
same
Sense
of
all
Sins
,
which
it
is
unreasonable
not
to
have
,
considering
them
as
Sins
,
or
Transgressions
of
the
Everlasting
Rules
of
Righteousness
(
for
considering
them
under
that
notion
,
all
sins
are
alike
)
I
say
had
we
the
same
Sense
of
all
Sins
,
we
should
as
truly
say
concerning
each
,
I
cannot
find
in
mine
heart
,
I
cannot
will
,
to
consent
unto
it
.
CHAP.
XII
.
Which
Treats
of
one
Branch
of
the
First
Inference
from
the
Argument
of
the
Second
Section
,
[
That
in
Freedom
from
the
Dominion
of
Corrupt
Affections
doth
that
Liberty
Principally
or
rather
Wholly
Consist
,
which
Christ
hath
purchased
for
us
.
]
Namely
,
that
several
Notions
of
Christian
Liberty
,
which
have
too
much
prevailed
,
are
false
and
of
dangerous
Consequence
.
The
First
of
which
is
,
That
which
makes
it
to
consist
,
wholly
or
in
part
,
in
Freedom
from
the
Obligation
of
the
Moral
Law
.
Certain
Texts
,
urged
by
the
Antinomians
in
favour
of
it
,
vindicated
from
the
sence
they
put
upon
them
.
And
the
extreme
wildness
and
wickedness
of
it
exposed
in
Five
Particulars
.
WE
proceed
now
to
the
Inferences
from
the
latter
Argument
,
viz.
That
in
Freedom
from
the
Dominion
of
Corrupt
Affections
,
and
all
the
sad
Consequents
thereof
our
Christian
Liberty
doth
Eminently
consist
,
and
wholly
too
the
Liberty
which
Christ
hath
purchased
for
us
Gentiles
.
And
First
,
We
infer
from
hence
,
that
several
Notions
of
Christian
Liberty
,
that
have
too
much
prevailed
,
are
False
and
of
dangerous
Consequence
.
We
will
speak
to
,
First
,
That
which
makes
it
to
consist
in
Freedom
from
the
Obligation
of
the
Moral
Law
.
Secondly
,
That
which
makes
it
to
consist
in
Freedom
from
those
Laws
of
Men
,
which
Enjoyn
or
Forbid
indifferent
things
.
Thirdly
,
That
which
makes
Liberty
of
Conscience
a
Branch
of
Christian
Liberty
.
First
,
For
that
Notion
of
Christian
Liberty
,
which
makes
it
to
consist
,
either
wholly
or
in
part
,
in
Freedom
from
the
Obligation
of
the
Moral
Law
:
This
is
extremely
Wild
and
Wicked
,
as
will
appear
from
what
hath
been
discoursed
.
It
is
the
Doctrine
of
the
Antinomians
,
and
they
produce
in
favour
of
it
all
those
Texts
wherein
we
are
said
to
be
delivered
from
the
Law
.
As
particularly
Rom.
7.
6.
Now
we
are
delivered
from
the
Law
,
that
being
dead
wherein
we
were
held
,
&c.
Gal.
2.
19.
I
through
the
Law
am
dead
to
the
Law
,
&c.
Rom.
6.
14.
Ye
are
not
under
the
Law
,
but
under
Grace
.
Gal.
4.
4
,
5.
When
the
fulness
of
time
was
come
,
God
sent
forth
his
Son
,
made
of
a
Woman
,
made
under
the
Law
,
to
Redeem
them
that
were
under
the
Law
,
&c.
To
this
it
is
Answered
,
That
there
are
indeed
many
Texts
which
Assert
our
being
freed
from
the
Law
,
but
the
Question
is
,
What
Law
they
mean
?
Or
rather
't
is
out
of
Question
,
that
they
mean
not
the
Moral
Law
.
For
there
is
no
need
of
doing
more
than
reading
throughout
the
forementioned
Verses
,
to
satisfie
us
,
that
the
Apostle
understood
,
in
each
of
them
,
nothing
less
than
that
Law
.
Nay
,
we
need
do
no
more
to
be
assured
,
that
he
Abominated
this
Notion
of
Christian
Liberty
.
For
whereas
he
saith
,
Rom.
7.
6.
Now
we
are
delivered
from
the
Law
,
that
being
dead
wherein
we
were
held
;
it
follows
,
that
we
should
serve
in
Newness
of
Spirit
,
and
not
in
the
Oldness
of
the
Letter
.
That
is
,
That
we
should
no
longer
be
merely
Externally
Obedient
,
but
also
,
Inwardly
and
Spiritually
.
Whereas
he
saith
,
Gal.
2.
19.
I
through
the
Law
am
dead
to
the
Law
,
he
immediately
adds
this
as
the
reason
why
he
was
so
,
that
I
might
live
unto
God
:
Or
be
in
all
things
conformed
to
the
Rules
of
Righteousness
and
Goodness
,
which
He
hath
prescribed
;
all
which
are
comprehended
in
the
Moral
Law
.
Again
,
whereas
he
tells
the
Romans
,
Chap.
6.
14.
Ye
are
not
under
the
Law
but
under
Grace
:
This
comes
in
as
a
proof
of
what
he
said
immediately
before
in
the
same
Verse
,
viz.
Sin
shall
not
have
dominion
over
you
.
Lastly
,
In
saying
,
Gal.
4.
5.
That
Christ
was
made
of
a
Woman
,
made
under
the
Law
,
to
redeem
them
that
were
under
the
Law
,
he
gives
this
in
the
next
words
as
the
reason
or
design
hereof
,
that
we
might
receive
the
Adoption
of
Sons
.
But
doth
not
the
Relation
of
a
Son
necessarily
infer
Obligation
to
Obedience
?
It
doth
so
no
less
than
that
of
a
Servant
.
For
where
God
saith
,
If
I
am
a
Master
,
where
is
my
Fear
?
he
saith
also
,
If
I
am
a
Father
where
is
mine
Honour
?
The
Law
therefore
which
is
to
be
understood
in
these
and
the
like
places
is
the
purely
Iewish
Law
,
the
mere
External
and
Drudging
Observances
of
the
Mosaical
Dispensation
,
which
the
Iewish
Believers
thought
themselves
to
be
still
under
the
Obligation
of
,
and
Condemned
the
Gentile
Converts
for
not
submitting
their
Necks
to
the
same
Yoke
.
And
the
Apostle
takes
a
great
deal
of
pains
,
in
his
Epistles
to
the
Romans
and
Galatians
,
to
confute
that
mistake
;
and
to
convince
the
Iews
,
that
that
Law
was
made
by
Christ
null
and
void
;
that
He
had
Cancelled
it
,
and
taken
away
its
Obliging
power
.
And
in
each
of
those
places
the
Apostle
as
plainly
affirms
this
to
be
the
Law
they
were
delivered
from
,
as
that
it
is
not
the
Moral
Law
.
We
will
therefore
a
third
time
go
them
over
again
.
Rom.
7.
6.
Now
we
are
delivered
from
the
Law
,
that
being
dead
wherein
we
were
held
,
that
we
should
serve
in
Newness
of
Spirit
,
and
not
in
the
Oldness
of
the
Letter
.
That
is
,
We
are
delivered
from
that
Law
,
that
considered
literally
,
required
nothing
but
a
company
of
Bodily
Washings
,
Outward
Services
,
and
Carnal
Performances
,
which
the
Iews
generally
rested
in
,
and
thought
no
more
was
to
be
done
to
render
them
Acceptable
in
the
sight
of
God
;
And
the
reason
why
we
are
delivered
from
this
Law
is
,
that
so
we
may
be
the
more
intent
upon
the
Great
Substantial
Duties
,
and
the
Purification
of
our
Hearts
,
Souls
and
Spirits
.
Gal.
2.
19.
I
through
the
Law
am
dead
to
the
Law
,
that
I
might
live
unto
God
.
Or
,
I
by
virtue
of
the
Law
of
Christ
,
am
dead
to
the
Law
of
Moses
,
that
I
may
have
all
impediments
taken
out
of
my
way
to
the
being
intirely
devoted
,
as
to
the
Inward
as
well
as
Outward
man
,
to
the
Service
of
God
.
And
it
hath
been
shewed
how
injurious
this
Law
did
Accidentally
become
to
the
great
Design
of
the
Gospel
,
viz.
The
making
us
Spiritually
Obedient
;
the
enduing
us
with
Inward
,
Real
,
Substantial
Righteousness
;
or
the
Divine
Likeness
.
Rom.
6.
14.
Sin
shall
not
have
dominion
over
you
,
for
ye
are
not
under
the
Law
,
but
under
Grace
.
That
is
,
There
is
no
necessity
of
your
continuing
under
the
power
and
dominion
of
Sin
,
because
you
are
not
under
the
weak
Dispensation
of
Moses
,
which
made
nothing
perfect
,
and
gave
no
strength
to
mortifie
Lust
,
but
under
the
Gospel
Dispensation
,
which
is
accompanied
with
Promises
of
Plentiful
Supplies
of
Grace
and
Strength
.
Gal.
4.
5.
God
sent
forth
his
Son
,
made
of
a
Woman
,
made
under
the
Law
,
to
Redeem
them
that
were
under
the
Law
,
that
we
might
receive
the
Adoption
of
Sons
.
Or
,
That
we
might
no
longer
drudge
like
Servants
of
the
inferior
Sort
,
in
such
Employments
as
are
mean
and
low
,
having
no
Internal
Goodness
in
them
;
and
that
from
the
hope
only
of
some
sleight
Reward
,
from
the
hope
of
some
mere
Earthly
good
things
,
such
as
are
Gratifications
only
of
the
Animal
and
Sensual
life
;
and
from
the
Fear
of
mere
Temporal
Evils
,
and
the
present
Lash
,
(
that
Law
containing
no
other
express
Promises
or
Threatnings
but
Temporal
,
as
was
shewed
)
but
may
be
dealt
with
as
Sons
,
be
Honourably
employed
,
viz.
in
such
services
as
are
of
the
most
Excellent
nature
,
and
do
recommend
themselves
by
their
own
Goodness
,
and
Agreeableness
to
our
Rational
and
Intellectual
Faculty
.
And
be
acted
also
by
a
more
Noble
Principle
,
viz.
Love
,
and
encouraged
by
an
Infinitely
more
Noble
Reward
,
which
consisteth
in
a
perfect
Likeness
to
God
,
and
an
Everlasting
Enjoyment
of
him
.
And
thus
we
see
,
these
very
Texts
that
are
made
use
of
by
the
Antinomians
,
to
prove
this
mad
Notion
of
Christian
Liberty
from
the
Obligation
of
the
Moral
Law
,
are
so
far
from
signifying
any
thing
to
this
purpose
,
that
they
give
manifest
and
clear
proof
of
the
Contrary
.
As
they
are
far
from
asserting
,
that
any
such
Liberty
as
this
belongs
to
Christians
,
so
they
assure
us
that
no
such
Liberty
belongeth
to
them
.
Tertullian
hath
a
good
saying
to
our
present
purpose
:
Lib.
de
Pudi●itia
.
The
Yokes
of
Works
(
meaning
the
Drudgeries
of
the
Ceremonial
Law
)
are
cast
off
,
not
those
of
Rules
to
walk
by
.
Liberty
in
Christ
is
not
injurious
to
innocence
.
The
intire
Law
of
Piety
,
Holiness
,
Humanity
,
V●rity
,
Chastity
,
Righteousness
,
Mercy
,
B●n●volence
,
Purity
is
still
of
force
.
And
indeed
should
we
find
this
Doctrine
in
those
Texts
,
that
our
Saviour
hath
procured
for
us
Freedom
from
this
Law
,
then
,
First
,
The
Blessed
Apostle
would
have
most
expresly
contradicted
his
Great
Master
,
and
so
have
proved
himself
no
Apostle
;
For
our
Saviour
plainly
saith
,
Matth.
5.
17.
Think
not
,
let
not
such
a
wild
fancy
enter
into
your
Heads
,
that
I
am
come
to
destroy
the
Law
and
the
Prophets
,
I
am
not
come
to
destroy
,
but
to
fulfil
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
fill
it
up
,
or
Preach
it
fully
.
I
am
so
far
from
such
a
Design
,
as
that
of
destroying
or
Abolishing
the
Moral
Law
,
that
,
on
the
contrary
,
I
am
come
to
Preach
it
more
fully
and
perfectly
,
than
ever
it
was
before
my
Coming
.
And
this
he
presently
sets
upon
doing
,
Vers.
21
,
22
,
27
,
28
,
&c.
Ye
have
heard
that
it
hath
been
said
by
them
of
old
time
,
thou
shalt
not
Kill
,
and
whosoever
shall
Kill
shall
be
in
danger
of
the
judgment
;
but
I
say
unto
you
,
that
whoso●v●r
is
Angry
with
his
Brother
without
a
cause
,
shall
be
in
danger
of
the
judgment
,
&c.
Ye
have
heard
,
that
it
was
said
by
them
of
old
time
,
Thou
shalt
not
commit
Adultery
:
but
I
say
unto
you
,
that
whosoev●r
shall
look
upon
a
Woman
,
to
lust
after
h●r
,
hath
committed
Adultery
already
with
her
in
his
heart
.
And
so
He
goes
on
to
Perfect
and
Fill
up
Law
,
in
the
following
Verses
.
Again
our
Saviour
saith
,
vers.
18.
Verily
I
say
unto
you
,
that
till
Heaven
and
Earth
pass
,
one
jot
or
one
tittle
shall
in
no
wise
pass
from
the
Law
,
till
all
be
fulfilled
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
till
all
be
done
,
or
till
all
things
come
to
an
End
,
according
to
Doctor
Hammond
.
He
hath
not
here
respect
to
the
Universal
Conflagration
,
saith
Grotius
upon
the
place
,
but
it
is
a
Proverbial
speech
,
as
if
it
were
said
in
Latine
,
Vsque
dum
Coelum
ruat
:
Till
the
Heavens
fall
.
Which
is
thus
expressed
,
Luke
16.
17.
And
it
is
easier
for
Heaven
and
Earth
to
pass
,
than
one
tittle
of
the
Law
to
fail
.
In
which
manner
of
speaking
,
as
saith
the
same
Learned
Expositor
,
He
hath
respect
to
the
Order
of
Nature
,
and
not
to
the
Power
of
God
.
But
according
to
Nature
it
seems
impossible
that
Heaven
and
Earth
should
pass
away
or
perish
.
So
that
the
meaning
of
these
Texts
is
plainly
this
,
viz.
The
Obligation
of
the
Law
can
neither
cease
,
nor
be
diminished
or
relaxed
in
the
least
,
to
all
Eternity
.
And
then
our
Saviour
adds
,
Vers.
19.
of
this
Fifth
of
S.
Matthew
,
Whosoever
therefore
shall
break
one
of
these
least
Commandments
,
and
shall
teach
men
so
,
he
shall
be
called
the
least
in
the
Kingdom
of
Heaven
:
That
is
,
saith
Grotius
,
Minimi
erit
pretii
,
eum
minimi
habitum
iri
,
he
shall
be
contemned
,
and
treated
as
a
most
despicable
wretch
at
the
Day
of
Iudgment
.
Then
it
follows
,
But
whosoever
shall
do
and
teach
them
,
the
same
shall
be
called
Great
in
the
Kingdom
of
Heaven
.
He
shall
be
highly
Honoured
,
and
signally
Rewarded
.
When
the
young
Man
came
to
our
Saviour
to
ask
him
,
What
good
thing
he
should
do
,
that
he
might
have
Eternal
life
,
we
know
what
his
Answer
was
,
If
thou
wilt
enter
into
life
,
keep
the
Commandments
,
S.
Matth.
19.
17.
And
whereas
He
meant
all
,
yet
(
knowing
how
apt
Hypocrites
are
to
flatter
themselves
with
an
opinion
of
the
goodness
of
their
state
,
upon
the
account
of
their
External
Conformity
to
the
First
Table
Precepts
,
though
they
live
in
the
gross
Transgression
of
those
of
the
Second
Table
)
He
only
expressed
those
which
enjoyn
Duties
relating
to
our
Neighbour
.
For
the
young
Man
asking
which
Commandments
?
Iesus
said
,
Thou
shalt
do
no
Murder
,
Thou
shalt
not
commit
Adultery
,
Thou
shalt
not
Steal
,
Thou
shalt
not
bear
false
Witness
,
Honour
thy
Father
and
thy
Mother
:
And
thou
shalt
love
thy
Neighbour
as
thyself
,
Ver.
18
,
19.
Secondly
,
The
Apostle
would
have
Contradicted
himself
most
Egregiously
,
as
well
as
his
Master
,
should
he
,
in
the
above-cited
Places
,
or
any
where
else
,
teach
this
Notion
of
Christian
Liberty
.
For
't
was
He
that
said
,
Do
we
make
void
the
Law
through
Faith
,
God
forbid
,
yea
we
establish
the
Law
,
Rom.
3.
31.
He
here
includes
even
the
Ceremonial
Law
,
as
appears
by
ver.
28.
(
which
gave
occasion
to
these
words
)
Therefore
we
conclude
that
a
man
is
justified
by
Faith
,
without
the
deeds
of
the
Law
:
That
is
,
that
a
Gentile
is
justified
without
Circumcision
,
or
Sacrifices
,
or
any
other
of
the
Iewish
Rites
and
Services
,
which
they
still
laid
so
great
weight
upon
;
as
appears
by
the
two
following
Verses
,
Is
he
the
God
of
the
Iews
only
?
Is
he
not
also
of
the
Gentiles
?
Yes
of
the
Gentiles
also
.
Seeing
it
is
one
God
,
which
shall
justifie
the
Circumcision
by
Faith
,
and
Vncircumcision
through
Faith
.
Now
saith
the
Apostle
,
God
forbid
we
should
affirm
that
the
Gospel
Dispensation
should
make
void
the
Law
;
should
make
useless
so
much
as
the
Ceremonial
Law
,
therefore
much
less
the
Moral
,
yea
we
assert
it
establisheth
the
Law
.
In
some
sence
it
even
establisheth
or
perfects
that
Law
,
as
it
brings
in
the
substance
of
that
,
whereof
that
Law
had
the
shadow
;
and
requireth
purity
of
Heart
,
which
was
the
spiritual
meaning
of
Circumcision
.
Again
,
't
was
the
same
S.
Paul
that
said
,
Not
the
Hearers
of
the
Law
are
just
before
God
;
but
the
Doers
of
the
Law
shall
be
justified
,
Rom.
2.
13.
And
it
is
He
who
makes
it
to
be
the
design
of
Christ's
Expiating
our
Sins
upon
the
Cross
,
That
the
Righteousness
of
the
Law
might
be
fulfilled
in
us
,
who
walk
not
after
the
Flesh
,
but
after
the
Spirit
.
And
it
is
this
same
Apostle
that
saith
,
Though
I
speak
with
the
Tongues
of
Men
and
of
Angels
,
and
have
not
Charity
(
a
Moral
Virtue
)
I
am
become
as
sounding
Brass
,
or
a
tinkling
Cymbal
.
And
though
I
have
the
gift
of
Prophecy
,
and
understand
all
Mysteries
,
and
all
Knowledge
:
And
though
I
have
all
Faith
,
so
that
I
could
remove
Mountains
,
and
have
no
Charity
,
I
am
nothing
,
&c.
1
Cor.
13.
1
,
2.
And
in
the
last
Verse
,
doth
not
only
Equalize
Charity
with
Faith
and
Hope
(
which
many
now
adays
are
so
far
from
doing
,
that
they
are
angry
with
those
who
do
so
)
but
also
Advanceth
it
above
those
Graces
.
And
now
abideth
Faith
,
Hope
,
Charity
,
these
three
,
but
the
greatest
of
these
is
Charity
.
Thirdly
,
Whosoever
teacheth
this
Doctrine
,
of
Christ's
having
set
us
free
from
the
Moral
Law
,
contradicteth
the
whole
strain
of
the
New
Testament
:
Our
Saviours
Sermon
on
the
Mount
throughout
,
all
his
Injunctions
and
even
all
his
Discourses
,
and
all
the
Precepts
and
Exhortations
contained
in
the
Epistles
of
the
Apostles
.
They
are
all
so
many
instances
of
the
Obligations
that
the
First
and
Second
Tables
lay
upon
us
,
as
understood
in
the
most
Spiritual
,
Sublime
and
Comprehensive
Sence
:
And
none
are
more
so
than
those
of
S.
Paul
,
so
intolerably
is
he
abused
in
being
made
the
Great
,
and
I
think
,
Onely
Patron
of
that
most
licentious
and
wicked
Doctrine
.
And
even
that
Precept
of
Believing
in
the
Name
of
the
Son
of
God
,
is
a
First-Table
Precept
,
not
Positive
but
Moral
,
in
its
own
Nature
necessarily
obliging
,
and
a
Dictate
of
Natural
Light
,
to
all
those
who
are
acquainted
with
the
Evidence
of
his
being
the
Messiah
,
and
Son
of
God
.
Upon
our
understanding
how
He
is
demonstrated
so
to
be
,
we
should
have
known
that
Faith
in
Him
is
an
indispensable
Duty
,
though
we
could
not
have
produced
one
Text
to
prove
it
.
Moreover
Believing
in
Christ
,
together
with
the
Institutions
of
Baptism
and
the
Lord's
Supper
are
designed
as
Means
to
the
great
End
of
making
us
intirely
Obedient
to
the
Moral
Law
,
or
the
Everlasting
Rules
of
Righteousness
.
Fourthly
,
Whosoever
teacheth
this
Doctrine
,
teacheth
a
most
manifest
contradiction
to
the
Essential
Principles
and
Make
of
Mankind
.
It
is
impossible
that
Reasonable
Creatures
should
be
disobliged
from
Loving
God
above
all
,
from
being
Just
and
Charitable
,
Sober
and
Temperate
,
Humble
and
Submissive
to
the
Divine
Will
,
and
the
like
.
It
is
impossible
that
any
Power
whatsoever
should
discharge
them
from
such
duties
as
these
.
Their
Obligation
to
them
doth
Naturally
arise
from
their
being
such
Creatures
.
There
is
not
a
greater
contradiction
than
this
imaginable
,
that
Creatures
made
capable
of
understanding
what
God
is
,
and
their
Relation
and
Obligations
to
him
,
may
not
be
Eternally
bound
to
behave
themselves
towards
him
,
as
the
Moral
Law
requires
they
should
.
Infinite
Power
it self
cannot
set
such
Creatures
free
from
their
Obligation
to
love
God
with
the
highest
degree
of
love
their
Souls
will
admit
of
.
Now
as
the
Apostle
tells
us
,
that
Love
is
the
fulfilling
of
the
Law
,
so
't
is
easie
to
shew
,
that
all
Moral
Duties
whatsoever
,
whether
relating
to
God
,
our
Neighbour
,
or
our Selves
,
are
the
necessary
results
and
consequents
of
the
Love
of
God
;
so
that
we
cannot
once
suppose
,
that
these
should
cease
at
any
time
to
be
the
Duties
of
Men
and
Women
,
but
we
must
also
suppose
them
then
deprived
of
their
Essential
Form
,
and
to
be
changed
into
another
sort
of
Beings
.
Fifthly
,
This
Doctrine
also
is
as
apparent
a
contradiction
to
the
Happiness
and
Welfare
of
Mankind
.
We
cannot
be
in
a
Happy
or
tolerably
Good
state
,
but
by
conforming
our selves
to
the
Precepts
of
this
Law
.
We
have
already
shewed
,
that
those
must
necessarily
be
deplorably
Miserable
,
who
live
in
subjection
to
any
corrupt
Appetite
,
any
Fleshly
or
Spiritual
Lust.
To
which
purpose
,
Clemens
Alexandrinus
,
To
submit
and
give
place
to
evil
Affections
is
extreme
Slavery
,
as
to
overcome
them
is
the
only
Liberty
.
Nor
can
the
best
place
in
the
World
,
not
Heaven
it self
,
or
the
most
Glorious
outward
circumstances
,
make
that
person
Happy
,
or
not
Miserable
,
within
whom
all
is
amiss
and
out
of
order
,
and
who
is
indued
with
no
good
Habit
or
Temper
of
Mind
.
A
diseased
Body
will
be
uneasie
,
do
what
you
can
to
it
,
and
so
will
diseased
Souls
.
These
things
considered
,
't
is
the
most
Amazing
thing
,
that
any
who
call
themselves
Christians
can
entertain
such
a
Notion
as
this
of
Christian
Liberty
;
the
directly
contrary
being
the
whole
Design
and
Business
of
Christianity
.
And
yet
for
all
that
we
find
it
as
Ancient
as
the
Apostles
days
;
there
were
those
so
early
that
did
not
only
Teach
it
but
Practised
upon
it
;
that
used
their
Liberty
for
a
cloak
of
Maliciousness
,
and
turned
the
Grace
of
God
into
lasciviousness
.
But
't
is
no
over-bold
saying
,
that
if
this
could
be
really
proved
to
be
a
Liberty
of
Christ's
bringing
into
the
World
,
there
is
no
Good
man
but
would
abhor
the
Christian
Religion
.
But
the
Antinomians
(
not
to
make
worse
of
them
than
they
are
)
tell
us
,
that
they
do
not
deny
the
Obligation
of
Christians
to
the
performance
of
the
Duties
required
by
the
Moral
Law
,
but
't
is
only
Love
,
Gratitude
and
ingenuity
that
can
oblige
them
.
Which
is
as
much
as
to
say
,
that
they
are
not
obliged
to
them
in
strict
Justice
,
or
as
they
are
the
Matter
of
a
Law
.
But
alas
,
they
very
little
mend
the
matter
by
this
Salvo
,
nay
their
Doctrine
is
of
the
same
dangerous
consequence
with
it
,
that
it
is
without
it
.
For
,
First
,
It
destroys
all
the
Gospel
Precepts
,
makes
them
insignificant
and
idle
things
;
They
being
all
Moral
,
either
in
themselves
or
in
their
Design
.
Secondly
,
It
takes
off
all
Obligation
to
Love
,
Ingenuity
and
Gratitude
.
You
say
you
are
not
bound
to
be
Righteous
,
Charitable
,
Temperate
,
&c.
by
any
other
Law
than
that
of
Love
and
Gratitude
:
But
by
what
Law
are
you
obliged
to
the
Love
of
God
and
Christ
,
to
be
Grateful
to
them
,
and
to
have
an
Ingenuous
,
Thankful
Sense
of
the
Great
things
they
have
done
for
you
?
You
must
say
by
no
Law
at
all
,
seeing
you
make
these
the
only
Law
of
Christians
.
And
,
if
you
are
obliged
to
these
things
by
no
Law
,
how
are
they
Duties
?
And
perswade
a
man
once
,
that
they
are
not
Duties
,
and
't
will
be
very
strange
if
he
make
any
Conscience
of
Love
and
Gratitude
:
And
then
there
is
nothing
left
to
hold
him
in
from
committing
all
manner
of
wickedness
with
greediness
,
whensoever
the
Tempter
or
his
Lusts
solicite
him
,
and
opportunities
are
offered
to
him
.
But
besides
,
they
have
another
Doctrine
,
and
't
is
that
upon
which
this
strange
wild
Notion
is
founded
,
which
takes
away
all
necessity
of
being
Grateful
and
Ingenuous
,
viz.
That
the
Righteousness
of
Christ
is
Formally
(
and
not
only
in
its
Fruits
and
Effects
)
a
Believers
;
so
that
He
hath
done
all
that
the
Law
requires
in
the
Believers
stead
,
or
as
Personating
him
.
This
is
their
Sence
of
those
words
lately
cited
,
I
came
not
to
destroy
the
Law
,
but
to
fulfil
it
;
so
that
Christ
having
fulfilled
the
Law
as
the
Believers
Representative
,
he
hath
fulfilled
it
himself
in
Christ
.
And
Christs
Active
and
Passive
Obedience
is
his
,
both
as
to
Matter
and
Principle
,
and
therefore
Christs
Love
and
Gratitude
are
his
Love
and
Gratitude
,
and
all
those
Graces
which
so
shined
forth
in
Christ
are
the
Believers
,
in
their
very
Formality
and
Essential
nature
.
Now
what
should
ail
those
that
can
down
with
this
strange
stuff
,
to
boggle
at
believing
that
they
have
no
need
at
all
of
any
other
Love
,
Ingenuity
or
Gratitude
,
than
what
is
thus
imputed
to
them
?
And
therefore
you
see
that
their
talking
of
the
Law
of
Love
and
Gratitude
is
but
a
pitiful
shift
,
and
will
do
nothing
towards
the
deliverance
of
their
Doctrine
of
Freedom
from
the
Moral
Law
,
from
the
necessary
tendency
it
is
charged
with
,
to
the
letting
the
Reins
loose
,
and
opening
the
Flood-gates
to
all
Ungodliness
.
I
exceedingly
wonder
how
it
is
possible
,
for
People
that
have
not
first
lost
their
Wits
,
to
embrace
an
Opinion
so
apparently
Destructive
of
Christianity
and
of
all
Religion
,
and
all
this
while
profess
themselves
Christians
,
and
the
onely
Christians
too
.
But
I
have
bestowed
too
much
time
in
the
Confutation
of
this
Hateful
Notion
of
Christian
Liberty
;
it
being
as
ridiculously
silly
as
it
is
wicked
:
And
it
being
as
evident
to
him
that
knows
any
thing
of
the
Gospel
,
that
it
is
Antichristian
Licentiousness
,
as
that
there
is
any
such
thing
as
Christian
Liberty
.
Poor
Souls
!
They
little
understand
what
Liberty
meaneth
,
who
are
able
to
talk
or
think
at
this
rate
.
In
short
,
He
that
believes
that
true
Christians
are
delivered
by
the
Sufferings
of
Christ
from
the
Curse
due
to
the
Transgressors
of
this
Law
,
believes
most
truly
;
but
whosoever
believes
they
are
delivered
from
the
Power
it
had
to
oblige
to
the
Duties
thereof
,
or
that
any
man
can
be
so
delivered
,
thinks
most
wickedly
,
and
thinks
most
madly
.
CHAP.
XIII
.
A
Second
False
Notion
of
Christian
Liberty
,
viz.
That
which
makes
it
to
consist
in
Freedom
from
the
Obligation
of
those
Laws
of
Men
,
which
enjoyn
or
forbid
indifferent
things
.
This
Notion
differently
managed
by
the
Defenders
of
it
.
First
,
Some
extend
it
so
far
as
to
make
it
to
reach
to
all
Humane
Laws
,
the
matter
of
which
are
things
indifferent
.
Secondly
,
Others
limit
it
to
those
which
relate
to
Religion
and
the
Worship
of
God
.
The
23.
Vers.
of
the
7.
Chap.
of
the
1
Epist.
to
the
Corinthians
cleared
from
giving
any
Countenance
to
either
of
these
Opinions
.
The
Former
of
them
Confuted
by
three
Arguments
:
And
the
Latter
by
four
.
Vnder
the
Second
of
which
,
several
Texts
of
Scripture
which
are
much
insisted
upon
in
the
defence
thereof
,
are
taken
into
Consideration
.
An
unjust
Reflection
upon
the
Church
of
England
briefly
replied
to
.
And
this
Principle
,
that
the
imposing
of
things
indifferent
in
Divine
Worship
is
no
Violation
of
Christian
Liberty
,
proved
to
be
no
ways
Serviceable
to
Popery
,
by
considering
what
the
Popish
Impositions
are
in
Three
Particulars
.
SEcondly
,
We
are
next
to
speak
to
that
Notion
of
Christian
Liberty
,
which
makes
it
to
consist
in
Freedom
from
those
Laws
of
Men
,
that
command
or
forbid
Indifferent
things
:
(
i.
e.
)
Things
neither
good
nor
evil
in
their
own
nature
,
nor
required
or
prohibited
by
any
Law
of
God
.
This
Notion
is
differently
managed
by
the
Defenders
of
it
.
First
,
Some
extend
it
to
all
Humane
laws
,
the
Matter
of
which
are
things
Indifferent
.
Secondly
,
Others
limit
it
to
those
which
relate
to
Religion
onely
,
and
the
Worship
of
God
.
But
what
proof
is
there
of
Christ's
having
purchased
such
a
Liberty
as
this
?
Or
that
Christians
are
made
Free
from
such
Laws
in
either
of
these
Sences
?
There
is
one
Text
insisted
on
by
both
of
these
Parties
for
each
of
their
Sentiments
about
this
matter
;
viz.
that
of
S.
Paul
,
1
Cor.
7.
23.
Ye
are
bought
with
a
price
,
be
not
ye
the
Servants
of
Men.
That
is
,
say
the
former
party
,
Ye
are
Redeemed
by
the
precious
Bloud
of
Christ
from
the
Obligation
of
all
merely
Humane
Laws
:
From
all
such
Observances
as
are
only
of
Mens
imposing
,
which
neither
Natural
Light
,
nor
any
Divine
Law
hath
made
Necessary
,
but
have
left
us
Free
to
.
And
the
latter
Party
say
,
The
meaning
is
,
Ye
are
Redeemed
by
Christ's
Bloud
from
all
merely
Humane
Impositions
which
respect
Religion
and
Divine
Worship
,
as
being
aware
that
the
other
Exposition
is
too
too
extravagant
.
But
these
two
Parties
are
equally
Out
in
their
Application
of
this
Text
to
their
several
purposes
,
nor
will
it
do
the
least
service
to
either
of
them
.
And
they
may
as
well
conclude
from
that
of
our
Saviour
,
Matth.
23.
9.
Call
no
man
your
Father
upon
Earth
,
for
one
is
your
Father
which
is
in
Heaven
,
that
it
is
forbidden
them
to
acknowledge
any
such
Relation
upon
Earth
,
as
that
of
Father
,
as
raise
either
of
those
Doctrines
from
those
words
of
S.
Paul
.
And
,
as
it
is
manifest
,
that
by
this
Prohibition
of
our
Saviour
,
no
more
is
to
be
understood
,
than
that
we
ought
not
to
give
up
our selves
Universally
and
Absolutely
to
be
Guided
and
Governed
by
any
Man
on
Earth
;
as
the
Pharisees
(
of
whom
He
is
there
discoursing
,
and
against
the
imitation
of
whose
proud
practices
he
there
cautions
his
Disciples
)
did
expect
their
Proselytes
should
be
by
them
;
as
young
Children
who
are
wholly
ruled
by
the
Will
of
their
Parents
:
I
say
,
as
,
by
considering
the
Context
,
it
is
most
evident
that
our
Saviour
there
only
speaks
against
an
Vnlimited
subjection
to
Men
,
as
being
that
which
is
due
to
God
only
,
so
it
is
exceedingly
Unreasonable
to
make
that
Prohibition
of
the
Apostle
to
speak
any
more
than
thus
much
,
Put
not
your selves
so
under
the
power
of
any
Man
or
Men
whatsoever
,
as
to
be
in
all
things
without
exception
,
at
their
Devotion
.
As
to
subject
your selves
to
their
Lusts
,
in
doing
those
things
at
their
Command
which
God
hath
forbidden
.
And
thus
to
do
,
't
is
acknowledged
most
freely
,
is
with
a
Witness
opposite
to
our
Christian
Liberty
,
according
to
that
Notion
of
it
,
which
in
this
Discourse
hath
been
laid
down
and
defended
by
us
.
But
it
is
,
I
think
,
a
plain
case
,
that
this
Place
hath
been
not
only
by
these
men
,
but
generally
mistaken
;
and
that
Doctor
Hammond
is
in
the
right
,
in
reading
the
words
otherwise
than
they
are
translated
,
viz.
thus
:
Are
ye
bought
with
a
price
?
be
not
ye
the
Servants
of
Men.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
as
well
be
rendred
,
Are
ye
?
as
Ye
are
bought
with
a
price
.
So
that
the
meaning
of
these
words
according
to
this
Reading
is
this
,
Have
you
bought
out
your
Liberty
,
and
obtained
Manumission
(
having
been
formerly
Servants
to
Heathens
)
sell
not
your selves
again
.
Return
not
to
that
condition
of
Servitude
,
but
prefer
Liberty
.
The
immediately
foregoing
Verses
do
greatly
favour
this
Reading
,
viz.
Ver.
21
,
22.
Art
thou
called
being
a
Servant
?
care
not
for
it
,
think
it
not
a
disparagement
to
Christianity
for
a
Bondman
to
be
a
Christian
,
but
if
thou
mayest
be
made
Free
,
use
it
rather
:
Prefer
Freedom
,
if
thou
canst
lawfully
obtain
it
.
For
he
that
is
called
in
the
Lord
,
being
a
Servant
,
is
the
Lord's
Free-man
:
Likewise
also
he
that
is
called
being
Free
,
is
Christ's
Servant
.
So
that
the
23.
Ver.
follows
these
two
very
fitly
and
pertinently
,
as
we
now
read
it
,
Are
ye
bought
with
a
price
?
that
is
,
out
of
your
Servile
condition
,
(
and
it
was
ordinary
in
those
days
,
for
Christians
to
buy
themselves
from
their
Heathen
Masters
)
be
not
ye
,
or
be
not
ye
made
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
Servants
of
Men.
Or
return
not
any
more
to
your
former
condition
.
Now
,
First
,
For
that
Doctrine
which
makes
it
a
part
of
Christian
Liberty
to
be
freed
from
all
Laws
that
are
merely
Humane
;
(
which
the
minds
of
some
Professors
of
Christianity
were
leavened
with
,
as
I
might
shew
,
even
in
the
Apostles
time
,
and
all
theirs
must
needs
have
been
,
who
then
held
themselves
disobliged
from
the
Moral
Law
)
I
say
,
as
for
that
Doctine
,
the
Wildness
thereof
will
be
sufficiently
exposed
,
by
that
time
we
have
considered
these
following
Particulars
.
First
,
There
is
no
intimation
in
Scripture
of
any
such
Liberty
as
this
.
I
cannot
think
of
any
Text
that
so
much
seemeth
to
look
that
way
,
as
this
we
have
now
spoken
to
:
And
this
,
read
it
how
you
will
,
cannot
to
any
sober
man
,
at
his
second
thought
upon
it
,
seem
so
to
do
.
But
Secondly
,
Nothing
is
more
slatly
contradicted
by
the
Holy
Scriptures
than
this
Doctrine
.
For
,
Servants
are
not
only
commanded
to
be
Obedient
to
them
that
are
their
Masters
according
to
the
Flesh
,
with
fear
and
trembling
,
in
singleness
of
heart
,
as
unto
Christ
,
without
any
such
limitation
as
this
,
If
they
command
nothing
but
what
God
hath
required
;
But
they
are
expresly
commanded
,
in
all
things
to
obey
their
Masters
according
to
the
Flesh
,
Col.
3.
22.
That
is
,
all
things
not
Evil
in
themselves
,
or
not
forbidden
by
any
Law
of
God
.
The
All
things
must
be
so
limited
,
because
else
S.
Paul
would
have
contradicted
two
other
Apostles
,
S.
Peter
and
S.
Iohn
,
who
said
to
their
Rulers
,
upon
their
Commanding
them
not
to
teach
any
more
in
the
Name
of
Iesus
,
Whether
it
be
right
in
the
sight
of
God
,
to
hearken
unto
you
more
than
unto
God
,
judge
ye
,
Acts
4.
19.
This
limitation
needed
not
to
be
expressed
,
because
nothing
is
better
known
from
Scripture
,
nor
from
Natural
Light
neither
,
than
that
no
Laws
of
the
greatest
Kings
on
Earth
are
of
any
force
that
are
contrary
to
any
Law
of
the
King
of
Kings
.
According
to
that
saying
of
Tertullian
,
if
I
mistake
not
,
Obediendum
est
Principibus
,
sed
intra
limites
disciplinae
.
Princes
are
to
be
obeyed
,
but
no
farther
than
our
Religion
will
give
us
leave
.
I
see
not
how
he
can
be
better
than
a
down-right
Atheist
,
let
him
pretend
what
he
will
,
whosoever
patronizeth
the
Leviathan
Doctrine
,
that
Absolute
Subjection
,
Active
no
less
than
Passive
,
is
due
to
Governours
.
But
to
return
to
our
present
Business
:
S.
Peter
is
still
more
express
,
1
Epist.
2.
18.
saith
he
there
to
Servants
,
Be
subject
to
your
Masters
with
all
fear
,
not
only
to
the
Good
and
Gentle
,
but
also
to
the
Froward
.
Or
,
though
they
require
Unreasonable
things
of
you
,
if
they
be
not
forbidden
by
a
Higher
Power
,
do
you
obey
them
.
But
I
presume
the
greatest
Zealots
for
this
wild
Notion
who
have
Servants
,
are
well
content
that
they
should
have
no
plea
from
their
Christianity
to
disobey
themselves
in
any
of
their
Commands
;
but
are
onely
concerned
to
have
their
Notion
of
Christian
Liberty
true
in
reference
to
the
Laws
of
the
Magistrate
.
As
if
a
Master
of
a
Family
hath
more
Power
over
his
Servants
,
than
a
King
hath
over
his
Subjects
.
Let
us
see
therefore
what
Doctrine
we
find
concerning
Obedience
to
Kings
and
the
Higher
Powers
.
S.
Peter
saith
,
1
Epist.
2.
13.
Submit
your selves
to
every
Ordinance
of
Man
for
the
Lords
sake
;
whether
it
be
to
the
King
as
Supreme
,
or
unto
Governours
,
as
unto
them
that
are
sent
by
him
,
&c.
Again
,
Every
Soul
is
commanded
to
be
Subject
to
the
Higher
Powers
,
because
there
is
no
Power
but
of
God
,
the
Powers
that
be
are
ordained
of
God
,
Rom.
13.
1
,
2
,
&c.
And
Ver.
5.
't
is
said
,
We
must
needs
be
Subject
,
and
that
not
onely
for
Wrath
,
but
also
for
Conscience
sake
.
But
there
is
not
the
least
syllable
,
either
in
these
or
any
other
places
,
of
such
a
limitation
as
might
Reconcile
these
Injunctions
with
this
Notion
of
Christian
Liberty
.
And
we
may
be
confident
,
that
if
,
by
virtue
of
that
Liberty
,
Christians
were
disobliged
from
Obedience
to
their
Governours
,
whensoever
they
required
things
indifferent
,
(
though
very
unreasonably
enjoyned
,
yet
in
their
own
nature
not
Evil
,
and
no
where
forbidden
by
God
to
be
done
)
the
Apostle
would
have
put
in
this
Exception
in
the
last
mentioned
place
:
The
Emperor
being
a
great
Tyrant
,
and
rather
a
Monster
than
a
Man
,
that
then
Reigned
.
Thirdly
,
If
Governours
can
oblige
us
to
nothing
,
but
what
Antecedently
to
their
Laws
we
ought
to
do
,
there
is
no
formal
Obedience
at
all
due
to
them
.
I
am
then
no
more
bound
in
Conscience
to
obey
them
,
than
those
who
have
no
power
over
me
,
that
are
invested
by
God
with
no
Authority
.
For
if
such
say
to
me
,
Do
not
Kill
,
Do
not
Steal
,
Do
not
commit
Adultery
,
&c.
I
shall
greatly
sin
in
not
hearkening
to
them
.
And
whereas
it
will
be
replied
,
that
though
such
Injunctions
of
Persons
not
placed
in
Power
ought
to
be
observed
,
yet
not
as
theirs
,
but
as
Divine
Injunctions
,
I
must
needs
profess
that
I
do
not
believe
it
neither
to
be
at
all
my
Duty
to
obey
such
Laws
of
our
Governours
under
the
n●tion
of
theirs
:
My
obligation
to
obey
all
the
Laws
of
God
being
as
strong
and
indispensable
every
whit
,
by
virtue
of
His
immediate
Authority
,
as
if
they
were
backt
and
inforced
by
never
so
many
,
and
never
so
severe
Laws
of
his
Vicegerents
.
Nor
can
any
of
their
Laws
make
what
God
Almighty
hath
obliged
me
either
to
or
from
,
one
iot
a
greater
Duty
or
Sin
than
it
was
before
;
For
the
Divine
Authority
hath
made
whatsoever
it
hath
commanded
or
prohibited
,
as
great
a
Duty
or
Sin
,
as
it
is
capable
of
being
made
,
that
is
,
considered
in
it self
.
It
is
so
evident
,
that
we
are
not
obliged
to
obey
a
Law
of
the
Land
as
such
,
which
onely
requires
or
forbids
what
is
required
or
forbidden
by
an
express
Law
of
God
,
that
the
less
respect
any
one
hath
to
Humane
Laws
in
such
things
,
in
doing
Iustly
,
in
being
Temperate
and
Chaste
,
in
attending
upon
the
solemn
Worship
of
God
,
and
the
like
,
supposing
he
makes
Conscience
of
them
upon
the
account
of
the
Divine
Laws
,
the
better
Man
is
he
,
and
the
more
sincere
Christian.
And
therefore
such
Laws
of
Men
,
as
are
Enacted
against
what
God's
Law
hath
forbidden
,
or
do
enjoyn
what
was
before
commanded
by
God
,
are
not
made
for
a
Righteous
man
(
as
the
Apostle
speaks
,
even
of
the
Law
of
Moses
)
but
for
such
Wretches
as
live
under
no
Sense
of
the
Divine
Sovereignty
,
and
would
not
have
any
regard
to
God's
Laws
,
were
they
not
inforced
with
Men's
,
having
severe
penalties
annexed
to
them
.
So
that
,
if
I
am
disobliged
by
my
Christian
Liberty
from
Doing
or
Forbearing
any
thing
in
Obedience
to
Humane
Laws
,
but
what
I
ought
to
Do
or
Forbear
,
though
there
were
no
Laws
of
Men
about
it
,
that
which
I
now
said
is
very
easie
to
be
believed
,
viz.
That
no
Formal
Obedience
is
due
to
Magistrates
;
and
they
have
no
Power
to
make
any
New
Laws
of
their
own
,
but
onely
to
take
the
best
care
that
the
Old
ones
,
viz.
the
Laws
of
God
,
be
observed
.
And
if
it
be
so
,
what
becomes
of
all
those
Texts
wherein
Obedience
to
Governours
is
with
such
strictness
required
of
Christians
?
This
Opinion
that
Rulers
have
no
Power
over
us
in
regard
of
our
Christian
Liberty
in
matters
of
an
Indifferent
Nature
,
doth
make
the
Fifth
Commandment
,
and
all
those
Injunctions
perfectly
insignificant
.
And
the
Apostle
might
well
have
spared
his
charge
to
Titus
,
To
put
those
under
his
care
in
mind
,
to
be
subject
to
Principalities
and
Powers
,
to
obey
Magistrates
,
&c.
Tit.
3.
1.
This
Monstrously
wild
Notion
of
Christian
Liberty
,
I
should
not
have
taken
thus
much
notice
of
,
as
little
as
I
have
said
,
but
that
of
late
days
Multitudes
by
their
behaviour
would
make
us
suspect
they
are
infected
with
it
,
who
yet
will
not
professedly
own
it
.
It
is
come
to
that
sad
pass
,
that
preaching
Obedience
to
Authority
is
become
as
unacceptable
Doctrine
as
can
be
to
even
many
great
Pretenders
to
Christianity
,
although
it
be
done
never
so
prudently
and
agreeably
to
the
express
Doctrine
of
our
Saviour
and
his
Apostles
:
And
the
Notion
of
Obedience
for
Conscience-sake
seems
almost
lost
among
not
a
few
.
Which
is
one
of
the
great
Sins
for
which
we
have
too
good
reason
to
fear
,
there
's
a
Heavy
Scourge
near
us
.
Secondly
,
As
for
that
Doctrine
which
limits
our
disobligation
,
by
the
means
of
Christian
Liberty
,
from
the
Laws
of
Men
that
impose
indifferent
things
,
to
those
that
onely
relate
to
Religion
and
the
Worship
of
God
:
That
this
is
Wild
too
,
though
more
Sober
than
the
other
,
will
appear
by
these
Considerations
.
First
,
This
Notion
of
Christian
Liberty
tends
to
introduce
sad
Disorder
and
Confusion
into
the
Churches
of
Christ
,
and
will
certainly
do
it
if
practised
upon
.
I
need
not
go
about
to
prove
,
that
the
Order
of
Ecclesiastical
as
well
as
Civil
Societies
consisteth
principally
in
the
due
Regulation
of
things
in
their
own
Nature
Indifferent
.
S.
Paul
hath
enjoyned
that
in
the
Church
,
All
things
be
done
decently
,
and
in
order
,
1
Cor.
14.
40.
But
how
shall
they
be
so
done
,
if
it
be
a
Violation
of
our
Christian
Liberty
to
have
any
thing
imposed
upon
us
by
our
Governours
for
Decencies
and
Orders
sake
?
Particular
Rules
being
not
given
us
in
Scripture
about
this
matter
;
which
to
be
sure
would
have
been
,
were
they
not
left
to
the
Determination
of
the
Governours
of
each
Church
,
upon
supposition
that
't
is
possible
to
give
such
as
would
well
suit
all
Churches
.
Calvin
,
upon
those
words
of
S.
Paul
,
1
Cor.
11.
2.
Now
I
praise
you
Brethren
,
that
you
remember
me
in
all
things
,
and
keep
the
Ordinances
as
I
delivered
them
to
you
,
doth
thus
express
his
Sense
about
this
matter
:
Saith
he
,
We
know
that
every
Church
is
left
free
to
appoint
a
Form
of
Polity
for
it self
,
because
our
Lord
hath
prescribed
nothing
certain
:
And
he
speaks
this
you
see
,
not
as
his
own
sense
onely
,
but
as
the
sense
,
and
that
undoubted
too
,
of
his
other
Brethren
of
the
Reformation
:
Whose
judgment
,
were
it
needful
,
we
might
largely
produce
to
the
same
purpose
.
But
there
is
no
need
of
it
,
those
very
Persons
,
who
have
been
most
zealous
for
the
contrary
opinion
being
forced
to
contradict
it
in
their
practice
;
And
,
for
Orders
sake
,
to
determine
such
things
in
their
several
Church-Administrations
as
are
left
perfectly
undetermined
in
Scripture
(
of
which
might
be
given
very
many
instances
)
notwithstanding
their
clamors
against
the
Church
of
England
upon
this
account
,
as
modest
as
she
is
in
her
Impositions
.
Secondly
,
This
Notion
of
Christian
Liberty
is
so
great
an
infringment
of
the
Liberty
Christ
hath
left
to
Ecclesiastical
Governours
,
as
not
to
leave
them
so
much
,
as
it
is
certain
the
Governours
of
the
Iewish
Church
was
invested
with
,
who
yet
were
bound
up
and
determined
in
a
very
great
number
of
Particulars
.
Over
and
above
the
Multitude
of
Rites
and
Ceremonies
which
God
himself
did
annex
to
the
Substance
of
his
Worship
,
we
read
of
not
a
few
others
that
were
added
by
Men.
We
have
a
large
account
of
such
in
Maimonides
,
in
his
Book
De
Cultu
Divino
,
and
the
Holy
Scriptures
themselves
present
us
with
diverse
such
,
without
the
least
intimation
of
God's
dislike
of
them
;
a
Summary
of
which
is
to
be
seen
in
several
late
Treatises
.
I
will
onely
instance
in
some
few
of
the
chief
of
them
,
viz.
King
Solomon's
Hallowing
the
middle
part
of
the
Temple
for
Sacrifices
,
1
Kings
8.
64.
The
celebrating
of
the
Passover
for
fourteen
days
by
King
Hezekiahs
order
,
although
God
had
commanded
no
more
than
half
that
number
,
2
Chron.
30.
23.
The
Yearly
Feast
of
Purim
,
Esther
9.
27.
The
set
Hours
of
Prayer
in
the
Temple
,
Acts
3.
1.
The
Feast
of
Dedication
,
ordained
by
the
Iews
,
1
Maccab.
4.
29.
in
commemoration
of
the
new
Consecrating
the
Altar
,
after
Antiochus
had
prophaned
it
.
This
Feast
,
though
God
did
not
prescribe
it
,
was
Honoured
by
Christ's
own
presence
at
it
,
Iohn
10.
22
,
23.
Several
Alterations
,
and
particularly
that
of
the
Gesture
,
in
Eating
the
Passover
;
The
which
Christ
declared
his
Approbation
of
by
his
Conformity
to
them
,
Matth.
26.
20.
To
these
I
shall
only
add
those
two
known
Rites
of
the
Iews
not
commanded
in
the
Law
,
viz.
That
of
joyning
Baptism
with
Circumcision
in
admitting
Proselytes
;
and
that
of
the
Post-coenium
,
or
Feast
after
the
Passover
.
And
these
two
our
Saviour
was
so
far
from
condemning
,
upon
the
score
of
their
being
of
Humane
Institution
,
that
his
two
Great
Sacraments
received
their
rise
from
them
.
The
Texts
which
are
chiefly
urged
,
to
prove
the
Unlawfulness
of
bringing
any
thing
into
the
Worship
of
God
,
but
what
He
hath
himself
prescribed
,
are
those
in
the
Old
Testament
,
wherein
God
declareth
his
displeasure
against
some
of
the
Israelites
,
for
doing
those
things
which
he
commanded
them
not
:
And
one
in
the
New
,
but
cited
out
of
the
Old
,
where
our
Saviour
reprehendeth
the
Pharisees
for
Teaching
for
Doctrines
the
Commandments
of
men
.
Those
Texts
in
the
Old
Testament
are
Lev.
10.
1.
Deut.
17.
3.
Ier.
7.
31.
Chap.
19.
5.
Chap.
32.
35.
But
I
wonder
that
those
who
produce
these
Texts
for
such
a
purpose
,
could
not
see
without
our
shewing
it
to
them
,
that
they
all
speak
of
such
things
as
God
did
not
onely
not
Command
,
but
had
strictly
forbid
.
In
Lev.
10.
1.
The
thing
which
God
saith
He
Commanded
them
not
,
was
Nadab
and
Abihu's
offering
strange
fire
before
the
Lord
.
Which
was
an
Act
of
Disobedience
to
a
most
express
Law
,
Chap.
6.
12
,
13.
That
,
in
Deut.
17.
3.
not
commanded
by
God
,
was
a
most
hainous
Sin
,
and
a
flat
Transgression
of
the
First
Commandment
,
viz.
Serving
other
Gods
,
and
Worshipping
of
them
,
the
Sun
,
the
Moon
and
the
Host
of
Heaven
.
That
not
Commanded
,
Ier.
7.
31.
was
not
onely
contrary
to
the
Law
of
God
,
but
a
horrible
wickedness
condemned
by
the
Light
of
Nature
,
viz.
The
burning
of
their
Sons
and
their
Daughters
in
the
Fire
,
in
the
Valley
of
Hinnom
.
That
which
God
saith
,
He
Commanded
not
,
neither
came
it
into
his
Mind
,
Jer.
19.
5.
was
the
same
Vnnatural
wickedness
,
viz.
The
burning
their
Sons
with
Fire
for
Burnt-offerings
to
Baal
.
And
that
in
Ier.
32.
35.
was
the
causing
of
their
Sons
and
Daughters
to
pass
through
the
Fire
unte
Molech
.
But
what
doth
Gods
condemning
such
Abominable
practices
as
these
signifie
,
towards
the
proving
it
unlawful
to
use
or
impose
certain
innocent
Rites
and
Circumstances
in
Divine
worship
,
which
are
not
expresly
and
particularly
required
by
God
?
But
may
be
truly
said
to
be
in
the
general
required
by
him
,
as
such
are
necessary
to
the
decorous
management
of
his
Worship
,
and
agreeable
to
the
forementioned
Rule
,
of
Doing
all
things
decently
,
and
in
order
.
And
whereas
the
Urgers
of
these
Texts
for
the
foresaid
purpose
do
reply
to
us
,
that
though
they
cannot
deny
but
the
instances
of
the
things
not
Commanded
mentioned
in
each
of
them
,
are
things
also
Prohibited
,
yet
they
are
pertinently
insisted
upon
by
them
,
because
it
is
tacitly
implied
in
God's
expressing
them
as
things
onely
not
Commanded
,
that
things
not
Commanded
in
His
Worship
offend
him
,
as
well
as
things
Prohibited
.
To
this
I
briefly
Answer
,
that
this
is
subtil
Arguing
indeed
,
except
it
can
be
shewed
that
God
doth
any
where
condemn
the
doing
in
his
Worship
what
is
lawful
in
its
own
Nature
,
and
no
where
forbidden
by
him
,
under
the
notion
of
a
thing
not
Commanded
.
Which
I
dare
affirm
cannot
be
shewed
.
And
I
add
,
that
nothing
is
more
absurd
,
than
to
build
Doctrines
upon
Idioms
of
the
Sacred
Language
;
but
this
is
too
commonly
done
by
the
men
we
are
now
dealing
with
,
as
I
am
able
to
shew
in
too
many
Instances
.
And
if
we
should
turn
the
Scales
,
and
argue
thus
,
such
and
such
things
are
not
Forbidden
by
God
,
therefore
they
are
Commanded
,
we
should
not
be
guilty
of
a
grosser
absurdity
than
they
are
in
inferring
from
God's
not
having
Commanded
them
,
that
he
hath
therefore
Forbidden
them
.
If
it
be
said
(
as
it
is
by
these
men
)
that
there
is
a
general
Precept
,
Deut.
4.
2.
that
makes
it
as
evident
,
that
things
not
commanded
in
Divine
Worship
may
not
be
done
,
though
they
ben't
forbidden
,
as
if
there
were
particular
instances
of
that
nature
condemned
,
viz.
Ye
shall
not
add
unto
the
word
which
I
command
you
,
neither
shall
you
diminish
ought
from
it
,
that
ye
may
keep
the
Commandments
of
the
Lord
your
God
which
I
command
you
.
I
Reply
,
that
if
they
be
not
mistaken
in
the
sence
of
these
words
,
they
will
prove
more
than
is
intended
to
be
proved
,
or
than
they
would
have
true
:
Namely
,
that
nothing
is
to
be
done
out
of
as
well
as
in
the
Worship
of
God
,
but
what
is
expresly
and
particularly
Commanded
.
But
Episcopius
(
who
may
be
listened
to
in
this
matter
because
no
Episcopalian
)
hath
shewed
that
these
words
,
Ye
shall
〈◊〉
add
unto
the
word
which
I
command
you
,
neither
shall
you
diminish
ought
from
it
,
are
no
new
Precept
;
but
onely
signifie
,
Ye
shall
not
transgress
the
Commandments
of
God
,
by
doing
any
thing
contrary
to
them
,
which
is
to
Add
;
or
by
omitting
any
thing
Required
by
them
,
which
is
to
Diminish
.
And
as
to
that
Text
in
the
New
Testament
,
Matth.
15.
9.
But
in
vain
do
they
Worship
me
,
teaching
for
Doctrines
,
the
Commandments
of
men
.
It
is
manifest
,
that
that
which
is
condemned
in
the
Pharisees
here
is
the
setting
up
of
their
own
Constitutions
in
stead
or
in
the
place
of
God's
,
and
those
too
contrary
to
God's
Commandments
.
This
is
evident
from
the
Context
.
Our
Saviour
saith
Vers.
3.
Why
do
you
transgress
the
Commandments
of
God
by
your
Traditions
?
That
is
,
Advers.
Haeres
.
Lib.
4.
Cap.
25.
p.
342.
saith
Irenaeus
upon
these
words
,
They
did
not
onely
frustrate
the
Law
of
God
by
prevarication
,
mixing
Wine
with
Water
;
but
they
also
set
their
Law
in
opposition
,
or
contradiction
to
the
Law
of
God
,
&c.
And
that
so
they
did
appears
by
what
follows
,
Vers.
4
,
5
,
6.
For
God
commanded
,
saying
,
Honour
thy
Father
and
Mother
,
&c.
But
ye
say
,
Whosoever
shall
say
to
his
Father
or
his
Mother
,
it
is
gift
by
whatsoever
thou
mightest
be
profited
by
me
;
And
Honour
not
his
Father
or
Mother
,
he
shall
be
free
.
Thus
have
ye
made
the
Commandment
of
God
of
none
effect
by
your
Tradition
.
And
then
next
follows
a
Citation
out
of
Esay
29.
13.
according
to
the
Septuagint
,
whereof
these
words
are
part
,
viz.
Ye
Hypocrites
,
well
did
Esaias
prophesie
of
you
,
saying
,
This
people
draweth
nigh
unto
me
with
their
mouth
,
and
honoureth
me
with
their
lips
:
But
their
heart
is
far
from
me
.
But
in
vain
do
they
worship
me
,
teaching
for
Doctrines
the
Commandments
of
men
.
We
will
also
consider
these
words
as
they
are
recited
by
S.
Mark
,
Chap.
7.
7.
with
the
Verse
following
.
Howbeit
in
vain
do
they
Worship
me
,
teaching
for
Doctrines
the
Commandments
of
men
.
For
laying
aside
the
Commandment
of
God
,
ye
hold
the
Tradition
of
men
,
as
the
washing
of
Pots
and
Cups
,
&c.
That
is
,
according
to
Doctor
Hammond
's
Paraphrase
upon
the
place
,
You
are
those
Hypocrites
that
profess
great
strictness
in
performances
towards
God
,
and
practise
in
some
external
things
more
than
God
commands
you
,
and
impose
these
on
others
as
the
commands
of
God
,
when
they
are
only
Humane
Ordinances
.
As
for
the
inward
purity
of
the
heart
and
actions
,
to
which
all
God's
Laws
of
washings
did
refer
,
you
take
no
care
of
them
,
transgress
against
this
substantial
part
of
Religion
in
the
foulest
manner
,
and
spend
all
your
time
in
these
External
superfluities
,
●●shing
of
Pots
,
&c.
The
Ordinances
of
your
Rabbins
onely
.
But
what
are
the
Hypocritical
and
wicked
doings
here
condemned
,
to
Governours
determining
of
External
Circumstances
of
Administration
in
the
Worship
of
God
,
which
are
not
onely
innocent
in
themselves
,
but
also
not
set
up
in
the
place
of
,
or
justling
out
,
any
thing
commanded
by
God
,
nor
yet
imposed
as
the
commands
of
God
.
But
who
can
have
the
Forehead
to
fasten
such
high
Presumptions
as
these
upon
our
Church
?
But
I
proceed
,
Thirdly
,
As
this
Notion
of
Christian
Liberty
is
an
infringment
of
the
Liberty
which
is
left
to
Governours
,
so
is
it
also
greatly
injurious
to
the
Peoples
Liberty
.
For
it
is
a
very
highly
to
be
prized
instance
of
the
Peoples
Liberty
,
that
they
may
without
giving
God
an
offence
conform
to
such
Laws
as
oblige
them
onely
to
indifferent
things
.
And
it
will
be
an
intolerable
straitning
and
confining
of
our
Liberty
,
it
will
be
a
very
grievous
Bondage
to
us
,
to
be
always
obnoxious
to
the
Penalties
which
are
the
Sanctions
of
such
Laws
,
and
to
other
manifold
inconveniences
that
follow
upon
disobeying
them
.
Christian
Liberty
,
according
to
this
Notion
,
is
so
far
from
being
worthy
of
our
Saviour's
purchasing
,
that
't
is
infinitely
more
desirable
to
be
without
it
,
in
regard
of
the
extremely
mischievous
consequences
which
follow
upon
quarrelling
with
Authority
about
harmless
matters
,
which
have
not
the
least
ill
influence
upon
our
Souls
;
whereby
not
onely
those
who
refuse
Obedience
are
exposed
in
their
own
Persons
and
Families
to
great
Evils
,
both
Temporal
and
Spiritual
,
but
also
the
whole
Community
,
the
Church
and
State
too
,
by
their
means
.
This
we
all
know
,
at
this
day
,
by
very
sad
experience
.
This
,
I
say
,
is
such
a
Liberty
as
is
the
occasion
of
lamentable
Mischiefs
both
publick
and
private
,
but
I
am
wholly
to
seek
what
Good
can
possibly
accrue
thereby
;
and
therefore
we
may
safely
warrant
it
,
to
be
no
Liberty
of
our
Blessed
Saviour's
procurement
,
but
the
contrary
.
If
we
were
well
instructed
in
the
Nature
of
the
Gospel
Dispensation
,
we
should
be
very
certain
that
whatsoever
doth
no
way
tend
to
the
Depraving
of
our
Souls
,
and
the
bringing
us
into
Bondage
to
Sin
(
Which
we
have
proved
to
be
the
onely
Opposite
to
our
Grand
Christian
Liberty
)
cannot
be
unlawful
to
us
Christians
;
because
not
prejudicial
to
the
Ultimate
Design
of
the
Gospel
,
which
is
the
making
us
Free
from
the
Dominion
of
Sin
.
To
which
Design
we
have
shewed
all
the
Precepts
of
our
Saviour
,
the
Promises
and
Threatnings
(
and
I
may
add
Doctrines
too
)
are
subservient
.
And
on
the
contrary
,
we
may
be
as
sure
,
that
whatsoever
is
apt
to
hinder
the
promoting
of
this
Design
must
needs
be
Unlawful
lawful
under
the
Gospel
:
As
all
that
are
not
blind
,
or
do
not
shut
their
Eyes
,
may
easily
see
this
same
pretended
Christian
Liberty
most
sadly
doth
.
And
there
is
nothing
more
apparent
,
than
that
Obedience
to
Authority
,
in
all
things
not
forbidden
by
the
Divine
Laws
,
doth
mightily
conduce
to
the
promoting
of
Peace
,
Love
,
Humility
,
Self-denial
,
and
the
like
great
Christian
Virtues
:
But
Disobedience
in
such
matters
doth
as
much
occasion
the
gratifying
of
those
Devilish
Lusts
,
Pride
,
Uncharitableness
,
Contention
,
Wrath
,
Sedition
,
&c.
Fourthly
,
Those
that
pretend
it
to
be
such
a
Violation
of
Christian
Liberty
to
be
obliged
by
Mens
Laws
to
things
indifferent
,
if
they
will
be
true
to
themselves
and
their
own
Principles
,
must
not
onely
refuse
Obedience
to
the
Injunctions
of
such
things
,
but
to
the
Prohibitions
also
of
such
things
:
As
they
must
not
do
such
as
are
commanded
to
be
done
,
so
they
must
do
such
as
are
commanded
to
be
forborn
.
For
it
is
as
great
an
Infringment
of
our
Liberty
to
have
indifferent
things
Forbidden
us
,
as
to
have
them
Imposed
upon
us
;
'T
is
a
no
less
intrenchment
upon
it
,
to
be
tied
up
from
what
we
may
antecedently
to
the
Magistrates
Authority
do
,
as
to
be
commanded
what
we
may
omit
.
So
that
if
the
things
which
the
Dissenters
now
Refuse
to
do
because
Commanded
,
should
hereafter
be
Forbidden
by
Authority
,
they
would
be
obliged
,
in
order
to
the
Maintenance
of
their
Christian
Liberty
,
to
be
every
whit
as
zealous
for
them
as
now
they
are
against
them
:
Nor
were
they
so
honest
as
they
should
have
been
,
but
false
to
this
their
Principle
,
and
shamefully
betrayed
their
Liberty
,
in
so
patiently
Submitting
,
when
time
was
,
to
the
severe
Prohibition
of
the
same
things
,
though
it
was
by
an
Usurped
Power
too
.
What
a
strange
Liberty
is
this
,
which
,
in
its
natural
consequences
,
tends
to
make
people
so
Humoursom
,
Cross-grain'd
,
and
Opposite
to
Government
!
Surely
it
can't
be
Christian
,
but
the
most
Vnchristian
Liberty
.
If
this
Free
Dealing
should
offend
any
,
I
shall
be
sorry
for
it
,
but
must
withal
take
leave
to
tell
the
offended
,
that
it
is
an
Evidence
of
exceeding
great
Weakness
,
not
to
say
worse
,
to
be
Angry
with
those
who
endeavour
in
the
Spirit
of
Meekness
,
to
convince
us
of
our
Dangerous
Mistakes
.
But
such
is
the
Fate
of
Conscientious
opposing
Popular
and
Prevailing
Errors
,
that
it
seldom
meeteth
with
better
success
,
than
kindling
the
Passions
,
and
sharpening
the
Tongues
(
and
Pens
too
)
of
those
,
who
are
most
obliged
to
be
thankful
for
it
:
But
Wisdom
is
justified
of
her
Children
.
But
however
it
be
taken
,
it
was
never
more
seasonable
,
nor
ever
scarcely
so
Necessary
,
to
do
our
utmost
towards
the
rectifying
of
Peoples
Apprehensions
about
matters
of
this
nature
;
when
our
Contentions
and
Animosities
about
little
things
mostly
,
(
things
very
little
in
themselves
)
and
so
great
a
Defection
from
our
Church
,
merely
upon
the
account
of
such
things
as
are
no
where
condemned
by
the
Law
of
God
,
nor
are
opposed
by
any
express
or
plain
Text
,
but
by
exceedingly
laboured
and
far
fetch'd
Consequences
,
have
given
our
Adversaries
such
Advantage
against
us
,
and
do
them
far
greater
service
,
than
all
their
open
Attempts
,
or
secret
wicked
Plots
and
Conspiracies
,
through
the
infinite
Goodness
of
God
to
us
,
have
hitherto
done
.
God
Almighty
grant
that
that
saying
be
not
to
be
applied
to
us
ere
long
,
which
was
used
of
our
Predecessors
the
Britains
,
when
their
intestine
Quarrels
had
occasioned
their
being
Vanquish'd
by
the
Romans
,
viz.
Dum
singuli
pugnant
,
Vniversi
vincuntur
.
While
they
severally
contend
and
quarrel
with
one
another
,
they
are
all
overcome
by
a
Common
Enemy
.
I
must
confess
,
when
I
consider
what
Excellent
Treatises
have
of
late
been
published
,
fraught
with
Unanswerable
and
the
most
convincing
and
affecting
Arguments
,
to
perswade
our
Brethren
of
the
Separation
to
ease
us
in
a
great
measure
of
our
Fears
of
Popery
or
Confusion
,
by
Returning
to
the
Communion
of
that
Church
wherein
most
of
them
were
Baptized
;
and
when
withal
I
observe
what
little
Success
those
Treatises
have
had
,
I
have
as
faint
hopes
as
can
be
that
so
small
an
endeavour
as
this
should
do
any
Service
.
But
however
,
it
is
some
satisfaction
to
my
Mind
to
express
my
Good
Will.
But
we
are
told
by
some
,
that
we
may
thank
the
Church
of
England
if
ever
the
Pope
be
again
our
Master
,
and
particularly
that
Principle
of
Hers
we
have
been
now
defending
,
viz.
that
Imposing
of
Indifferent
things
in
the
Worship
of
God
is
no
Violation
of
Christian
Liberty
:
And
that
this
Principle
will
open
a
door
to
Popish
Conformity
,
if
we
should
be
once
more
so
unhappy
as
to
be
brought
into
Subjection
to
the
Roman
Yoke
.
To
these
I
Reply
,
in
the
First
place
,
That
't
is
unconceiveable
how
any
thing
but
Malice
or
the
thickest
Ignorance
can
charge
the
Church
of
England
with
serving
the
Interest
of
the
Popish
Religion
:
For
is
any
thing
more
Notorious
,
than
that
almost
all
the
opposition
that
hath
either
heretofore
or
of
late
been
made
against
Popery
hath
been
by
the
Bishops
and
the
other
Clergy
of
this
Church
?
To
say
nothing
of
what
the
Separating
Party
have
done
(
though
not
upon
that
Design
)
to
promote
Popery
,
which
would
be
as
large
as
unpleasant
a
Theme
to
insist
on
;
what
have
they
done
in
defence
of
the
Reformed
Religion
against
Popery
?
Have
they
all
of
them
put
together
done
the
half
quarter
part
of
that
Service
in
this
kind
,
that
One
Excellent
Dean
of
our
Church
hath
done
?
Truly
I
much
doubt
it
.
And
I
think
I
may
adventure
to
say
,
that
all
the
Reformed
Churches
together
can
hardly
shew
of
their
own
so
many
Learned
and
Judicious
Treatises
against
the
Body
and
the
several
Parts
of
Popery
,
as
our
single
Church
can
shew
of
Hers.
Again
,
Is
any
thing
better
known
than
that
the
Priests
and
Jesuits
,
and
Popish
Faction
do
at
this
time
spit
all
their
Venome
and
bend
all
their
Force
against
the
Church
of
England
,
and
indeed
always
have
done
?
This
sheweth
that
they
are
well
aware
,
though
so
many
among
our selves
will
not
acknowledge
it
,
but
would
have
the
World
think
the
directly
contrary
,
that
our
Church
is
the
most
Formidable
of
all
their
Adversaries
.
In
short
,
Who
needs
Arguments
to
convince
him
,
that
the
Church
of
England
is
at
present
our
onely
Bulwark
against
Popery
?
As
,
ever
since
the
Reformation
,
she
hath
been
acknowledged
by
our
Brethren
beyond
Sea
,
to
be
the
strongest
and
most
impregnable
upon
several
accounts
.
But
Secondly
,
as
to
this
Principle
of
our
Church
,
that
Imposing
of
Indifferent
things
in
the
Worship
of
God
is
no
Violation
of
Christian
Liberty
,
it
is
a
most
weak
and
ignorant
furmise
,
that
it
should
in
the
least
befriend
Popery
.
Those
little
understand
what
Popery
means
that
think
thus
:
For
,
First
,
There
is
nothing
more
plainly
demonstrable
than
that
many
of
those
things
which
are
imposed
by
the
Roman
Church
are
far
from
being
Indifferent
in
their
own
nature
,
but
the
grossest
Corruptions
,
as
contrary
to
the
Doctrine
and
Practice
of
the
first
Ages
of
the
Church
;
and
,
which
is
far
more
,
as
contrary
to
the
Laws
of
God
and
our
Saviour
Christ
,
as
is
Darkness
to
Light
.
I
have
given
a
Catalogue
in
the
Design
of
Christianity
of
the
chief
of
these
,
Secondly
,
Other
of
Her
Impositions
,
which
are
Indifferent
in
themselves
,
are
made
to
change
their
Nature
by
the
Notion
under
which
they
are
enjoyned
by
her
.
That
Church
enjoyns
no
Indifferent
things
as
such
(
as
ours
doth
all
she
imposeth
,
as
appears
by
her
34th
Article
)
but
as
made
necessary
by
Divine
Authority
;
She
pretending
to
the
Infallible
Guidance
of
the
Holy
Ghost
in
all
Her
Decrees
and
Constitutions
:
And
therefore
expects
your
Receiving
them
,
as
you
do
the
Holy
Scriptures
,
with
a
Divine
Faith
,
and
the
self-same
awful
Regard
and
Reverence
.
I
might
add
too
,
that
several
of
her
Rites
and
Ceremonies
are
imposed
under
a
most
Superstitious
notion
,
either
as
Sacraments
conveying
Grace
,
or
as
having
some
special
Virtue
in
them
,
to
atone
the
Divine
Majesty
,
or
to
scare
away
the
Devil
,
&c.
Thirdly
,
It
is
my
opinion
too
,
that
though
their
Ceremonies
were
never
so
innocent
in
themselves
,
yet
the
Multitude
of
them
doth
make
them
in
the
lump
to
cease
to
be
Indifferent
.
My
reason
is
,
because
it
is
unconceiveable
to
me
,
but
that
so
great
a
Number
must
needs
so
employ
the
Mind
in
the
Worship
of
God
,
as
that
it
is
not
possible
to
be
intent
thereupon
,
and
consequently
must
frustrate
(
at
least
in
a
great
measure
)
the
Design
of
Worship
.
But
this
is
no
Reason
to
a
Papist
,
who
cannot
be
thoroughly
so
,
and
acknowledge
the
necessity
of
exercising
the
Mind
in
Divine
Worship
:
For
his
Holy
Mother
hath
taught
him
this
mad
and
impious
Doctrine
,
That
the
Sacraments
confer
Grace
,
ex
opere
operato
,
from
the
work
Done
,
and
so
are
differenced
from
those
of
the
Old
Testament
,
they
conferring
Grace
,
ex
opere
operantis
,
from
the
work
of
the
Doer
;
as
also
that
a
mere
general
Attention
in
saying
their
Prayers
and
numbering
them
over
,
is
as
much
as
is
necessary
.
And
if
we
can
believe
that
we
need
not
mind
our
Prayers
,
we
have
no
reason
to
blame
those
of
them
,
who
do
not
desire
to
understand
them
;
Nor
yet
their
Church
for
enjoyning
the
saying
them
in
a
Language
which
the
Generality
of
Her
Children
are
ignorant
of
;
as
if
She
designed
in
so
doing
to
put
an
Affront
upon
S.
Paul
,
who
hath
taught
us
in
the
most
express
terms
the
quite
contrary
Doctrine
,
in
the
14
Chapter
of
the
First
to
the
Corinthians
.
To
conclude
this
Chapter
:
Our
Notion
of
Christian
Liberty
is
so
very
far
from
befriending
Popery
,
that
't
is
not
possible
it
should
have
a
greater
Enemy
;
in
that
it
so
highly
conduceth
to
the
advancing
of
the
true
Spirit
and
Power
of
Religion
,
and
to
the
perfect
ridding
our
Minds
of
those
two
as
Great
Friends
to
Popery
,
as
Pests
to
Religion
,
and
even
Humane
Society
,
viz.
Superstition
and
fanaticism
.
I
mean
by
these
two
a
Base
Unworthy
Apprehension
of
the
Deity
,
and
a
Blind
,
Irrational
,
Heady
Zeal
.
If
it
be
said
after
all
,
that
supposing
the
two
Notions
of
Christian
Liberty
,
which
we
have
now
declared
our
Sense
〈◊〉
be
never
so
false
,
yet
we
are
notwithstanding
too
confined
in
Our
Notion
;
in
●hat
Christian
Liberty
doth
not
onely
consist
in
Freedom
from
the
Dominion
of
〈◊〉
and
the
other
sad
Consequents
of
it
,
●ut
also
in
our
Freedom
as
to
all
things
●fan
Indifferent
nature
,
to
or
from
which
●e
are
not
determined
as
by
any
Divine
,
〈◊〉
neither
by
any
Humane
Law
:
If
this
,
●say
,
be
objected
,
our
Answer
in
one
●ord
is
this
.
This
is
not
Christian
,
but
●his
is
Natural
Liberty
.
That
of
S.
Paul
●ving
been
in
All
Ages
,
and
in
refe●ence
to
all
sorts
of
People
,
as
Great
a
Truth
,
as
it
hath
been
since
our
Saviours
●ime
and
in
reference
to
Christians
,
viz.
Where
no
Law
is
there
is
no
Transgression
.
CHAP.
XIV
.
An
Answer
to
this
Question
,
Whether
the
Prescribing
of
Forms
of
Prayer
,
for
the
Publick
Worship
of
God
,
be
not
an
Encroachment
upon
Christian
Liberty
?
Wherein
it
is
shewed
,
that
this
is
not
a
Stifling
of
the
Spirit
,
or
Restraining
the
exercise
of
his
Gift
.
And
what
in
Prayer
is
not
,
as
also
what
is
the
Gift
of
the
Spirit
.
Whereby
is
occasioned
an
Answer
to
another
Question
,
viz.
Whether
an
Ability
for
Preaching
be
properly
a
Gift
of
the
Spirit
.
WHat
hath
been
last
discoursed
gives
me
occasion
to
Enquire
,
Whether
the
Imposing
of
a
Liturgy
,
or
Forms
of
Prayer
for
the
Publick
Worship
of
God
,
be
not
an
Encroachment
upon
Christian
Liberty
?
I
answer
it
is
,
if
that
Principle
taken
up
by
very
many
among
us
be
a
true
one
,
viz.
That
this
is
a
Stifling
of
the
Spirit
,
and
a
Restraining
of
the
Exercise
of
one
of
his
Gifts
.
If
this
be
so
,
I
say
,
it
can
be
no
better
than
a
very
great
invasion
of
Christian
Liberty
,
and
a
far
greater
than
the
mere
obliging
men
to
things
Indifferent
.
For
,
as
S.
Paul
saith
,
1
Cor.
12.
7.
The
Mani●estation
of
the
Spirit
is
given
to
every
man
to
profit
withal
;
and
therefore
for
Christians
to
be
limited
in
doing
good
by
a
Gift
of
the
Spirit
,
must
needs
be
a
robbing
them
of
that
Liberty
,
which
Christ
in
sending
Him
design'd
to
give
them
.
By
the
way
,
it
shall
be
no
part
of
my
Reply
to
say
,
that
onely
the
Ministers
are
here
concerned
,
not
at
all
the
People
:
For
although
a
Conceived
Prayer
of
the
Minister
be
of
the
nature
of
a
prescribed
Form
to
those
that
joyn
with
him
,
as
to
the
confining
their
Spirits
,
yet
the
People
must
needs
be
sufferers
by
means
of
their
Ministers
being
stinted
in
the
exercise
of
a
Gift
of
the
Spirit
,
since
it
was
designed
for
their
profit
;
and
therefore
upon
this
account
,
and
moreover
in
regard
of
the
Countenance
they
will
thereby
give
to
Authority
in
such
a
kind
of
Sacrilegious
Usurpation
of
power
over
Ministers
,
it
cannot
be
justifiable
in
them
to
Attend
willingly
upon
such
Forms
.
But
in
order
to
the
undeceiving
of
those
,
who
are
so
tenacious
of
this
conceit
,
that
a
prescribed
Liturgy
is
a
hinderance
to
the
Free
Exercise
of
a
Gift
of
the
Spirit
,
I
must
freely
profess
,
that
I
know
of
no
Gifts
of
the
Spirit
which
we
have
warrant
from
Scripture
to
believe
are
continued
to
the
Church
at
this
day
,
besides
those
which
S.
Paul
calls
the
Fruits
of
the
Spirit
,
Gal.
5.
22.
Where
he
saith
,
The
fruit
of
the
Spirit
is
Love
,
Ioy
,
Peace
,
Long-suffering
,
Gentleness
,
Goodness
,
Faith
,
Meekness
,
Temperance
.
These
and
the
like
Christian
Graces
,
are
Gifts
which
the
Spirit
still
bestows
,
and
therefore
called
Graces
.
They
are
supernatural
Gifts
as
no
man
by
his
mere
Natural
power
can
obtain
them
,
but
only
by
the
Spirit
's
blessing
of
our
Endeavours
;
and
to
the
sincere
use
of
the
Gospel-means
the
Spirit
is
always
ready
to
give
his
blessing
.
And
the
reason
why
in
these
latter
Ages
,
these
blessed
Gifts
are
bestowed
upon
no
more
Professors
of
Christianity
than
they
are
,
is
because
the
generality
of
such
are
miserably
wanting
to
themselves
,
and
to
the
Holy
Spirit
,
in
refusing
to
do
their
part
,
and
to
cooperate
with
Him
:
Because
they
will
not
attend
to
the
evidence
the
Spirit
hath
given
to
the
Truth
of
the
Gospel
,
and
therefore
have
too
weak
and
ineffectual
a
belief
thereof
:
Because
they
will
not
consider
the
Doctrine
of
the
Gospel
;
they
will
not
weigh
well
,
and
lay
to
heart
its
Precepts
,
with
the
infinitely
powerful
motives
wherewith
they
are
inforced
.
Because
they
will
not
listen
to
the
Spirits
good
motions
and
suggestions
,
whereby
he
works
in
men
to
Will
,
and
begets
in
them
good
Resolutions
,
but
do
truly
●●ench
the
Spirit
(
though
that
phrase
is
●sed
in
reference
to
his
miraculous
Gifts
)
and
resist
the
Holy
Ghost
;
and
because
they
will
not
make
a
believing
Application
to
Him
for
his
powerful
Assistance
.
I
say
it
is
upon
these
,
and
such
like
accounts
,
that
the
forementioned
Gifts
of
the
Spirit
are
so
rare
,
and
that
the
generality
of
those
who
are
honoured
with
the
Title
of
Christians
are
so
destitute
of
them
as
we
see
they
are
.
Nay
,
multitudes
are
so
befooled
by
the
enemy
of
their
Souls
,
as
to
expect
that
the
Spirit
should
do
all
in
them
,
without
their
doing
any
thing
;
that
He
should
make
them
Temperate
,
Righteous
,
Charitable
,
Meek
,
Humble
and
Submissive
to
God's
Will
,
Heavenly-minded
,
and
the
like
,
without
their
due
attendance
upon
those
Ordinances
of
the
Word
,
Sacrament
and
Prayer
,
and
serious
Consideration
and
Watchfulness
over
themselves
,
wherein
alone
we
have
ground
to
expect
the
powerful
working
of
the
Divine
Grace
in
our
Souls
.
But
,
I
say
,
though
these
Gifts
are
observable
in
so
very
few
comparatively
,
(
the
account
whereof
I
have
briefly
touched
upon
,
and
shewed
that
't
is
mens
own
fault
that
they
are
not
very
common
)
yet
we
have
no
warrant
from
Scripture
that
I
know
of
,
to
call
those
which
are
much
more
common
,
though
they
are
by
many
so
reputed
,
Gifts
of
the
Spirit
;
notwithstanding
the
Prophecies
and
Promises
of
so
plentiful
a
pouring
of
Him
out
in
the
times
of
the
Gospel
.
There
were
indeed
common
as
well
as
more
special
Gifts
of
the
Spirit
in
the
First
Ages
;
For
the
miraculous
ones
of
speaking
all
manner
of
Tongues
,
Prophesying
,
Healing
all
sorts
of
Diseases
,
Casting
out
Devils
,
&c.
which
were
the
great
Witnesses
to
the
truth
of
Christianity
,
were
very
common
.
They
were
not
only
conferred
upon
the
Apostles
,
but
the
private
Believers
:
These
signs
,
said
our
Saviour
,
shall
follow
them
that
believe
in
my
name
,
&c.
Mark
16.
17.
And
not
onely
on
those
Believers
who
were
sincere
Christians
,
but
those
also
whose
Lives
were
not
at
all
answerable
to
their
Christian
profession
,
as
appears
by
those
words
of
our
Saviour
,
Mat.
7.
22.
And
several
of
these
miraculous
Gifts
,
we
have
full
assurance
from
Antiquity
,
But
as
these
have
ceased
for
many
Ages
,
so
the
abovesaid
Fruits
of
the
Spirit
are
the
onely
Endowments
now
remaining
,
which
may
in
a
more
peculiar
manner
be
ascribed
to
Him
;
that
is
,
they
are
the
onely
Supernatural
Endowments
.
As
to
that
therefore
which
is
commonly
called
the
Gift
of
Prayer
,
we
have
these
things
to
say
,
First
,
That
we
have
not
the
least
reason
to
believe
,
that
the
expressions
of
the
very
best
mens
Prayers
are
now
dictated
by
the
Holy
Ghost
,
or
that
they
pray
by
the
Inspiration
of
the
Spirit
as
to
Words
or
Matter
.
I
know
not
that
any
sober
men
do
pretend
to
such
a
Gift
as
this
in
Prayer
,
and
too
many
of
those
that
do
pretend
to
it
do
manifestly
declare
by
the
management
of
their
Gift
,
that
either
they
juggle
and
are
gross
Cheats
,
or
are
sadly
deluded
.
What
slovenly
,
what
ridiculous
,
what
bold
and
impudent
expressions
are
ordinarily
heard
from
them
?
And
what
a
deal
of
nauseating
stuff
,
that
hath
brought
a
vile
scandal
upon
Religion
,
and
furnished
Atheistical
and
Prophane
people
with
matter
of
derision
?
Even
such
stuff
as
that
it
is
no
better
than
a
Blaspheming
the
Holy
Ghost
to
father
it
upon
Him
.
But
I
delight
not
to
insist
upon
this
Argument
.
It
is
objected
,
that
S.
Paul
saith
,
Rom.
8.
26.
We
know
not
what
we
should
pray
for
as
we
ought
,
but
the
Spirit
it self
maketh
Intercession
for
us
with
groanings
which
cannot
be
uttered
.
I
answer
,
that
this
Text
makes
not
at
all
for
the
purpose
of
those
who
in
this
sence
pretend
to
an
ability
of
praying
by
the
Spirit
.
For
,
as
for
the
Apostle's
saying
,
that
We
know
not
what
to
pray
for
as
we
ought
,
it
is
to
be
limited
to
Temporal
things
,
and
wholly
to
them
:
For
we
do
know
that
all
those
things
which
are
necessary
to
our
Eternal
Felicity
,
viz.
all
spiritual
Blessings
,
are
to
be
prayed
for
.
And
we
do
or
may
know
what
all
those
are
without
inspiration
.
But
we
do
not
know
whether
worldly
Prosperity
or
Affliction
may
be
best
for
us
,
or
what
measure
of
temporal
good
things
,
or
what
particulars
of
such
good
things
;
and
therefore
in
reference
to
these
things
,
we
are
not
to
pray
Absolutely
but
Conditionally
,
and
with
a
Willingness
to
be
denied
if
God
sees
it
not
good
to
grant
them
to
us
.
And
the
following
words
shew
,
that
it
is
not
therefore
to
be
concluded
,
that
the
Spirit
will
put
it
into
Good
peoples
hearts
,
what
temporal
things
they
should
pray
for
,
for
they
tell
us
that
He
will
back
their
Petitions
in
Heaven
by
interceding
for
them
,
with
unutterable
Groanings
;
not
that
He
will
put
words
into
their
mouths
,
or
suggest
matter
of
Prayer
to
them
.
I
dare
not
say
,
the
Spirit
never
does
thus
,
I
should
be
then
too
bold
;
but
we
have
no
ground
to
expect
or
hope
He
should
,
at
least
,
in
ordinary
cases
.
In
short
,
whosoever
pretends
that
his
Prayers
are
dictated
by
the
Holy
Ghost
,
must
have
the
very
same
opinion
of
them
that
he
hath
of
the
Divinely
inspired
Writings
.
Secondly
,
I
say
consequently
,
That
an
ability
of
uttering
our
Minds
to
Almighty
God
in
great
variety
of
words
and
phrases
,
is
as
much
a
Natural
Gift
,
or
a
Gift
acquired
in
an
ordinary
way
,
that
is
,
by
study
and
frequent
practising
and
exercising
,
as
any
Art
or
Ability
whatsoever
.
Very
bad
men
have
been
often
known
to
have
a
notable
Faculty
this
way
;
and
so
miserably
weak
and
silly
are
abundance
of
people
as
to
admire
those
for
excellent
Christians
in
whom
they
perceive
it
,
though
they
know
them
guilty
of
very
great
immoralities
,
and
they
have
nothing
to
commend
them
but
this
Faculty
.
But
there
is
no
man
,
if
he
will
set
himself
to
it
,
and
he
be
made
for
it
,
that
is
,
prepared
with
a
sufficient
measure
of
Boldness
and
Confidence
,
with
a
glib
Tongue
and
a
warm
Head
,
but
may
be
excellent
at
it
.
Therefore
,
I
say
,
how
shamefully
ignorant
and
childish
are
the
Vulgar
sort
(
I
fear
the
much
greater
part
)
that
this
dexterity
at
pouring
forth
words
to
the
King
of
Heaven
without
fear
or
wit
,
with
a
mighty
voice
,
great
earnestness
,
and
abundance
of
action
,
shall
gain
to
a
man
a
greater
repute
with
them
for
a
precious
Christian
,
than
all
the
above-mentioned
real
fruits
of
the
Spirit
put
together
?
Although
any
Hypocrite
that
is
qualified
as
we
now
said
,
may
with
the
greatest
ease
attain
to
it
.
Such
a
brave
man
as
this
shall
lead
multitudes
by
the
Nose
,
work
his
base
designs
upon
them
,
and
infuse
what
Principles
he
listeth
into
them
.
Such
Babies
are
the
common
People
too
generally
in
the
affairs
of
Religion
,
and
their
Spiritual
concerns
.
But
,
Si
populus
vult
decipi
,
decipiatur
,
If
Folk
will
be
thus
cheated
and
made
a
prey
of
,
who
can
help
it
?
It
may
grieve
us
at
the
Hearts
to
think
,
what
work
the
Popish
Priests
and
Jesuits
may
hereafter
make
(
as
we
know
that
in
Disguises
they
have
already
made
sad
work
)
among
these
silly
Sheep
:
No
men
in
the
World
having
a
rarer
knack
at
Extemporary
performances
,
and
at
Feigning
and
Raising
of
Passions
than
many
of
them
have
.
But
,
Thirdly
,
The
true
Spirit
of
Prayer
consisteth
in
a
deep
sense
of
the
Incomprehensible
Majesty
of
the
great
God
,
of
the
infinite
distance
that
is
between
Him
and
us
,
of
our
unspeakable
Obligations
to
Him
,
and
necessary
dependance
upon
Him
:
In
an
affecting
sense
of
our
own
Wretchedness
and
Sinfulness
,
which
makes
us
altogether
unworthy
to
appear
in
His
presence
,
or
to
receive
the
least
Favour
at
His
hands
:
In
a
sense
of
His
infinite
Goodness
,
Wisdom
and
Power
,
and
an
undoubted
Belief
that
whatsoever
is
really
needful
for
us
,
He
knoweth
so
to
be
,
and
is
both
Able
and
Willing
to
confer
it
upon
us
,
when
we
ask
it
as
we
ought
in
the
Name
of
Iesus
.
Add
hereunto
entire
Resignation
of
our
Wills
to
the
Will
of
God
,
to
have
Granted
or
Denied
to
us
,
as
shall
seem
most
agreeable
to
His
infinite
Wisdom
,
the
Good
things
of
this
present
Life
;
and
hungering
and
thirsting
desires
after
Righteousness
,
after
those
Divine
Dispositions
and
Qualifications
which
are
necessary
to
our
being
made
meet
for
the
Kingdom
of
Heaven
.
In
such
things
as
these
doth
consist
the
Soul
and
Spirit
of
Prayer
:
These
are
the
Absolutely
necessary
and
Essential
ingredients
thereof
.
But
,
Fourthly
,
As
for
Words
,
they
are
but
a
circumstantial
part
of
Prayer
,
and
no
farther
necessary
than
as
they
tend
to
the
more
quickening
our
Affections
,
exciting
our
Desires
,
inlivening
our
Sense
of
the
forementioned
Objects
,
and
keeping
our
Minds
fixed
and
intent
;
And
in
publick
Prayer
,
or
Prayer
with
others
,
they
are
necessary
to
enable
others
to
joyn
with
us
.
But
the
Omniscient
God
understands
the
sense
of
our
Souls
,
the
temper
of
our
Spirits
,
and
the
desires
of
our
Hearts
,
though
no
words
be
used
for
the
expressing
of
them
;
And
always
measures
our
Prayers
by
those
,
not
at
all
by
these
.
I
say
not
at
all
by
Words
,
because
if
they
flow
from
an
honest
Heart
,
and
a
good
disposition
of
Mind
,
they
cannot
be
so
faulty
as
to
make
a
Prayer
unacceptable
.
And
therefore
it
is
the
same
thing
to
God
whether
a
good
Sense
and
good
Desires
be
from
time
to
time
expressed
by
the
same
,
or
by
variety
of
Words
and
Phrases
:
And
he
who
is
affected
as
he
ought
to
be
in
the
use
of
a
Form
,
who
hath
such
Desires
and
such
a
Sense
as
he
ought
to
have
(
as
thousands
of
good
Christians
have
)
hath
as
much
the
true
Spirit
of
Prayer
,
and
as
much
of
it
too
,
as
he
can
have
who
hath
the
most
notable
Faculty
at
varying
his
Expressions
.
And
he
who
hath
this
Faculty
but
wants
that
Sense
and
those
good
Dispositions
,
is
notwithstanding
utterly
destitute
of
the
Spirit
of
Prayer
.
But
it
is
incomparably
most
fit
,
that
there
should
be
a
Liturgy
,
or
Forms
prescribed
for
the
publick
Worship
of
God
,
for
Prayer
and
Praising
of
God
in
the
Church
,
and
for
the
celebration
of
the
Holy
Sacraments
,
with
the
other
Offices
;
because
the
publick
Worship
of
God
ought
always
to
be
performed
with
the
greatest
Gravity
and
Solemnity
possible
.
But
such
a
performance
of
Divine
Worship
can
never
be
secured
,
where
Ministers
are
wholly
left
to
their
own
Liberty
,
and
permitted
to
put
up
all
the
Confessions
,
Petitions
and
Thanksgivings
of
the
Congregation
,
and
to
perform
all
the
Offices
,
in
their
own
Arbitrary
and
Extemporary
Expressions
.
For
though
some
Ministers
who
take
this
Liberty
may
pray
excellently
well
when
their
heads
are
clear
,
and
they
are
in
a
good
Temper
,
yet
I
doubt
there
are
very
few
who
have
always
that
Presence
of
Mind
,
that
Composedness
of
Thoughts
,
and
Constancy
of
Temper
as
not
to
be
forced
sometimes
to
use
many
Tautologies
and
indecent
expressions
.
But
however
the
Church
is
never
like
to
be
provided
with
such
Ministers
as
shall
be
able
,
for
the
most
part
of
them
,
to
keep
themselves
from
great
confusion
in
their
conceived
Prayers
,
from
bald
and
absurd
phrases
,
and
from
Nauseating
their
Auditory
with
repetitions
of
the
same
things
,
ful●om
sayings
,
or
lamentable
misapplications
of
Texts
of
Scripture
;
through
over-much
modesty
or
other
infelicities
of
Temper
in
some
,
and
in
others
through
ignorance
,
or
weakness
of
Natural
parts
,
either
slowness
of
Invention
or
want
of
Judgment
.
And
besides
,
there
is
this
necessity
of
having
a
Liturgy
,
that
without
one
there
is
no
rational
way
of
perswading
strangers
to
hold
Communion
with
us
:
Except
we
can
shew
them
something
which
is
acknowledged
by
common
Agreement
for
a
Form
and
Method
of
Divine
Worship
,
we
cannot
satisfie
them
what
publick
Service
we
perform
to
God
,
it
will
then
be
so
various
,
that
is
,
as
not
alike
in
all
places
,
so
neither
at
all
times
in
the
same
places
.
But
to
complete
my
Answer
to
the
Question
in
hand
.
Fifthly
,
The
affecting
us
with
a
profound
Sense
of
the
Majesty
and
Glorious
perfections
of
the
God
we
pray
to
,
and
of
our
own
Vileness
and
Unworthiness
;
And
a
Submissive
frame
of
Mind
to
the
Divine
Will
;
Ardent
Breathings
after
more
of
the
Divine
Image
and
Likeness
;
And
a
lively
Faith
in
the
Power
,
Wisdom
and
Goodness
of
God
,
which
are
,
as
I
said
,
the
Substantial
and
Essential
parts
of
Prayer
;
all
these
we
heartily
and
thankfully
acknowledge
to
be
the
Gifts
of
the
Spirit
.
We
own
them
to
be
so
otherwise
than
all
other
good
things
which
are
every
of
them
expressions
of
the
Divine
Bounty
,
and
consequently
Gifts
of
the
Spirit
as
He
is
one
of
the
Persons
of
the
Blessed
Trinity
:
But
we
profess
to
owe
them
to
the
more
special
operations
and
influences
of
the
Holy
Ghost
;
And
for
the
working
and
encrease
of
these
,
all
good
Christians
do
daily
crave
the
Spirits
assistance
.
Now
I
need
not
say
,
that
to
endeavour
to
put
a
restraint
upon
the
exercise
of
such
Gifts
as
these
is
a
most
wicked
invasion
and
violation
of
our
Christian
Liberty
,
according
to
our
own
Notion
of
it
.
But
what
we
have
discoursed
concerning
Prayer
,
gives
me
occasion
to
add
something
of
Preaching
too
,
and
to
shew
also
how
far
an
ability
for
that
performance
is
to
be
ascribed
to
the
Holy
Spirit
,
or
called
one
of
his
Gifts
.
And
consequently
we
may
from
hence
be
satisfied
,
whether
a
Preacher
of
the
Gospel
is
in●●tled
to
such
a
Liberty
in
reference
to
Preaching
as
may
not
be
limited
by
Au●hority
,
or
upon
no
accounts
taken
whol●
from
him
,
without
putting
an
affront
upon
the
Holy
Spirit
.
First
,
It
is
out
of
doubt
,
that
no
man
〈◊〉
hath
the
Gift
of
Preaching
in
the
demonstration
of
the
Spirit
and
of
Power
,
in
the
sence
that
S.
Paul
and
his
fellow-Apostles
had
it
.
demonstration
of
the
Spirit
and
of
Power
is
meant
those
extraordinary
Gifts
of
Speaking
with
Tongues
,
Prophecy
and
Miracles
accompanying
their
Preaching
,
whereby
they
demonstrated
the
truth
of
the
Doctrine
preached
by
them
.
Secondly
,
There
is
not
the
least
ground
to
believe
that
any
man
hath
now
the
Gift
of
Preaching
by
Inspiration
,
or
from
the
immediate
Revelation
of
the
Spirit
.
Nor
do
any
seriously
pretend
to
it
,
but
wild
Enthusiasts
,
Brain-sick
,
Melancholy
and
Hot-headed
people
,
who
take
their
own
Fancies
and
Whims
,
and
the
products
of
an
ungoverned
imagination
for
Inspirations
.
I
say
none
but
those
who
plainly
discover
themselves
to
be
such
do
seriously
pretend
to
this
Gift
,
because
there
have
been
and
still
are
a
company
of
Knaves
in
the
World
(
as
is
manifest
by
their
actings
)
who
,
for
the
carrying
on
their
corrupt
and
naughty
designs
,
pretend
to
that
which
they
are
conscious
to
themselves
they
have
nothing
of
.
But
sober
and
honest
Preachers
of
the
Gospel
do
profess
to
deliver
nothing
to
their
people
,
but
what
they
conceive
to
be
long
ago
revealed
;
But
what
they
acknowledge
they
have
with
study
and
pains
gathered
from
the
Holy
Scriptures
,
either
immediately
,
or
by
plain
consequence
;
wherein
are
contained
all
things
necessary
to
be
believed
and
practised
by
us
in
order
to
Salvation
;
and
which
,
without
any
Additions
,
are
able
to
make
us
wise
to
Salvation
(
as
S.
Paul
assures
us
)
and
are
a
complete
Rule
of
Faith
and
Practice
.
And
that
Preacher
who
shall
offer
to
require
his
Auditors
assent
to
any
thing
not
delivered
,
either
in
express
terms
or
by
plain
consequence
,
in
the
Writings
of
the
Old
or
New
Testament
,
doth
impudently
impose
upon
their
belief
,
except
he
be
able
to
work
real
Miracles
for
the
convincing
of
them
.
He
takes
more
upon
him
,
than
either
the
Apostles
,
or
our
Saviour
himself
,
who
did
still
appeal
to
the
works
,
the
Supernatural
works
he
did
,
to
attest
the
truth
of
the
Doctrine
he
delivered
.
I
would
such
impudent
imposers
were
onely
to
be
found
among
the
Romanists
(
who
are
all
so
,
and
the
most
impudent
that
ever
appeared
upon
the
stage
of
the
World
)
but
alas
,
they
are
too
too
common
also
among
professed
haters
of
Popery
.
Thirdly
,
And
as
to
the
sence
of
the
more
difficult
places
of
Scripture
,
no
sober
Preacher
pretends
to
come
to
the
knowledge
thereof
by
the
immediate
illumination
of
the
Spirit
,
but
such
a
one
acknowledgeth
he
doth
it
in
the
general
by
the
exercise
of
his
Reason
:
And
particularly
by
considering
the
proper
signification
of
Words
and
Phrases
in
the
Original
Languages
;
by
comparing
Scripture
with
Scripture
;
by
searching
into
the
Ancient
Customs
,
which
give
great
light
to
a
great
number
of
Texts
,
and
without
the
knowledge
of
which
they
are
not
to
be
understood
;
by
enquiring
after
the
judgment
of
those
who
lived
nearest
to
the
Times
of
the
Apostles
,
&c.
And
after
all
,
they
submit
their
Expositions
of
such
Texts
to
the
judgments
of
their
Hearers
,
I
mean
such
of
them
as
are
capable
of
judging
.
As
for
others
,
Oportet
discentes
credere
,
It
becomes
Learners
to
give
credit
to
their
Teachers
.
And
Credendum
est
peritis
in
suâ
Arte.
But
,
Fourthly
,
We
do
piously
,
and
by
the
Authority
of
Scripture
believe
,
that
the
Spirit
is
ready
to
assist
us
in
our
Reasonings
and
Enquiries
,
and
whatsoever
particular
good
means
we
use
for
the
understanding
of
Scripture
,
when
He
is
humbly
and
devoutly
sought
to
by
us
;
and
when
without
the
least
prejudice
,
partiality
,
ill
design
,
or
sinister
respect
,
but
for
the
best
of
Ends
,
and
from
the
pure
love
of
Truth
,
we
make
Enquiry
.
Thus
even
Private
Christians
are
assisted
in
the
searches
and
enquiries
which
they
are
able
to
make
:
For
God
hath
promised
that
The
Meek
he
will
guide
in
judgment
,
and
the
Meek
he
will
teach
his
way
.
Fifthly
,
In
composing
also
of
profitable
Discourses
,
as
we
implore
,
so
we
have
the
Divine
Assistance
,
but
we
see
no
ground
to
believe
that
we
have
it
in
any
other
manner
,
than
in
other
good
works
of
what
nature
soever
.
But
as
for
the
ready
Faculty
of
Discoursing
from
a
Pulpit
,
and
popular
speaking
to
a
Congregation
,
we
have
no
reason
to
believe
it
a
Gift
of
the
Spirit
,
any
more
than
the
Lawyers
strange
readiness
in
pleading
at
the
Bar.
And
a
volubility
of
speech
upon
any
subject
whatsoever
,
heat
of
Fancy
,
and
nimbleness
of
Wit
and
Invention
,
are
as
much
to
be
attributed
to
the
Holy
Spirit
as
such
a
Faculty
.
And
hence
we
may
gather
,
that
a
Preacher
of
the
Gospel
can
plead
no
such
Liberty
as
is
wholly
exempted
from
Restraints
by
Authority
.
But
one
that
is
known
to
have
never
so
good
a
Talent
at
Preaching
may
be
forbidden
the
exercise
of
it
,
till
he
hath
submitted
to
a
lawful
Ordination
,
such
as
was
in
use
in
the
Churches
of
Christ
for
Fifteen
hundred
years
together
.
And
when
Ordained
,
he
may
lawfully
have
bounds
set
him
as
to
the
places
where
he
shall
exercise
his
Ministry
in
publick
,
and
as
to
the
times
when
.
And
he
may
be
forbidden
to
meddle
with
such
Arguments
as
are
above
the
reach
of
his
Peoples
Understandings
,
or
are
not
like
to
conduce
to
their
Edification
,
and
much
more
to
broach
dangerous
Doctrines
,
that
is
,
such
as
are
so
in
the
judgment
of
his
Governours
.
And
for
his
Disobedience
,
and
other
Misdemeanours
,
he
is
as
liable
to
be
suspended
or
totally
deprived
of
his
Ministerial
Office
,
as
are
any
other
Officers
.
I
do
but
touch
upon
and
give
light
glances
at
these
things
,
because
my
present
subject
will
not
give
me
leave
to
discourse
largely
upon
them
,
which
would
be
too
great
a
digression
from
its
proper
business
.
CHAP.
XV.
A
Third
False
Notion
of
Christian
Liberty
,
viz.
that
which
makes
Liberty
of
Conscience
a
Branch
of
it
.
Two
things
premised
,
1.
That
Conscience
is
not
so
sacred
a
thing
as
to
be
uncapable
of
being
obliged
by
Humane
Laws
.
2.
That
no
man
can
properly
be
deprived
of
the
true
Liberty
of
his
Conscience
by
any
Power
on
Earth
.
That
what
is
contended
for
,
is
more
properly
Liberty
of
Practice
than
of
Conscience
.
The
Author's
Opinion
in
reference
to
this
Liberty
delivered
in
Ten
Propositions
.
That
whatsoever
Liberty
of
this
nature
may
be
insisted
on
as
our
Right
,
it
is
not
Christian
Liberty
but
Natural
Liberty
.
THirdly
and
Lastly
,
I
proceed
to
that
Notion
of
Christian
Liberty
,
which
makes
Liberty
of
Conscience
a
Branch
of
it
.
But
before
I
deliver
my
Opinion
about
this
weighty
point
,
which
hath
occasioned
as
great
Feuds
and
sharp
Contests
as
any
whatsoever
,
I
shall
premise
two
things
:
First
,
That
Conscience
is
not
so
Sacred
a
thing
as
to
be
uncapable
of
being
Obliged
by
Humane
Laws
.
Secondly
,
That
no
man
can
properly
be
deprived
of
the
true
Liberty
of
his
Conscience
by
any
Power
on
Earth
.
First
,
That
Conscience
is
not
so
Sacred
a
thing
,
as
to
be
uncapable
of
being
Obliged
by
Humane
Laws
.
This
is
sufficiently
clear
from
what
is
discoursed
in
the
Thirteenth
Chapter
.
But
it
is
said
by
many
that
God
is
the
onely
Lord
of
Conscience
,
and
therefore
it
is
the
highest
presumption
for
Men
to
go
about
to
bind
it
by
their
Laws
.
It
is
the
sole
Prerogative
of
the
Deity
to
search
the
Heart
,
and
try
the
Reins
of
the
Children
of
men
;
Conscience
is
too
inward
and
secret
a
thing
to
fall
under
Mans
cognizance
,
and
therefore
what
have
any
of
our
Fellow-Creatures
to
do
to
give
Laws
to
our
Consciences
?
In
Answer
hereunto
,
We
have
already
seen
what
S.
Paul's
sense
is
about
this
matter
,
that
he
saith
,
We
must
needs
be
Subject
,
or
Obedient
,
and
that
not
only
for
wrath
,
but
also
for
Conscience
sake
.
So
that
the
Apostle
was
far
from
thinking
,
that
the
obligation
of
Humane
Authority
is
founded
in
mere
Prudence
,
not
at
all
in
Conscience
.
But
no
man
in
his
Wits
will
say
,
that
the
Laws
of
Men
do
oblige
Conscience
as
the
Laws
of
God
do
.
Those
cannot
do
it
immediately
as
these
do
,
but
onely
by
virtue
of
the
Divine
Authority
.
S.
Paul
saith
,
Rom.
13.
1.
Let
every
Soul
be
subject
to
the
Higher
Powers
:
I
think
I
shall
not
be
over-critical
in
saying
,
that
is
every
Conscience
,
for
what
follows
proves
the
obligation
of
Conscience
to
subjection
,
and
is
an
Answer
to
the
foresaid
Objection
against
it
,
viz.
For
there
is
no
Power
but
of
God
,
the
Powers
that
be
are
ordained
of
God
,
whosoever
therefore
Resisteth
the
Power
Resisteth
the
Ordinance
of
God
,
&c.
So
that
all
we
assert
is
this
,
that
we
are
bound
to
obey
our
lawful
Governours
for
God's
sake
,
who
hath
invested
them
with
the
Authority
they
have
over
us
,
and
commanded
us
to
obey
those
Laws
of
theirs
which
are
not
contradictory
to
any
of
His.
Nor
do
we
say
that
Humane
Authority
can
make
more
Duties
or
Sins
than
God
hath
made
,
or
to
speak
properly
and
strictly
,
can
make
any
thing
to
be
a
Duty
or
Sin
;
for
it
can
only
Command
or
Forbid
,
and
what
it
Commands
,
if
lawful
,
the
Divine
Authority
makes
it
a
Duty
,
and
what
it
Forbids
,
if
not
a
Duty
,
the
Divine
Authority
makes
it
a
Sin
.
Or
to
speak
in
the
words
of
the
Learned
Bishop
Taylor
:
Humane
Authority
doth
not
make
the
action
of
disobedience
to
be
a
Sin
.
It
makes
that
the
not
compliance
of
the
Subject
is
Disobedience
;
but
it
is
the
Authority
of
God
which
makes
Disobedience
to
be
a
Sin
.
And
what
immediately
follows
deserves
also
to
be
transcribed
in
this
place
,
viz.
And
though
no
Humane
Power
can
give
or
take
Grace
away
,
yet
we
may
remember
,
that
we
our selves
throw
away
God's
Grace
,
or
abuse
it
or
neglect
it
,
when
we
will
not
make
use
of
it
to
the
purposes
of
Humility
,
Charity
and
Obedience
,
all
which
are
concerned
in
our
Subordination
to
the
Laws
.
There
is
also
this
difference
between
the
Obligations
of
Divine
and
Humane
Laws
,
viz.
The
Divine
Laws
bind
our
Thoughts
and
the
Sense
of
our
Minds
,
they
bind
us
not
onely
to
obey
them
,
but
to
think
them
also
Wise
and
Good
Laws
.
But
so
do
not
Humane
Laws
,
they
oblige
onely
to
Obedience
,
but
not
to
the
thinking
them
such
as
ought
,
or
are
fit
,
to
be
imposed
.
A
man
may
think
a
Humane
Law
imprudent
or
unreasonable
,
and
be
guilty
of
no
Transgression
,
if
notwithstanding
he
complies
with
it
;
I
mean
,
provided
he
keeps
his
thoughts
to
himself
,
or
does
not
make
them
publick
.
The
forementioned
Worthy
Prelate
layeth
down
no
sewer
than
Ten
or
Eleven
differences
of
Divine
and
Humane
Laws
in
their
obligation
,
in
his
Ductor
Dubitantium
:
And
thus
much
may
serve
to
be
spoken
to
the
First
thing
premised
,
viz.
That
Conscience
is
not
so
Sacred
a
thing
as
to
be
uncapable
of
being
bound
by
Humane
Laws
.
Secondly
,
I
premise
also
,
that
no
man
can
be
deprived
properly
of
the
true
Liberty
of
his
Conscience
by
any
Power
on
Earth
,
I
mean
without
his
own
consent
;
no
Mortal
nor
any
Creature
is
able
to
invade
it
.
This
will
appear
by
considering
what
that
is
,
which
is
called
Conscience
.
Conscience
is
The
Mind
of
a
man
considered
as
possessed
with
certain
practical
principles
,
and
comparing
his
own
actions
with
those
principles
,
doth
,
according
as
he
finds
them
agreeing
or
disagreeing
with
them
,
judge
of
himself
;
either
absolve
or
condemn
himself
.
So
that
there
are
three
Offices
of
Conscience
:
The
first
is
,
That
of
assenting
to
and
embracing
certain
practical
principles
as
Laws
for
the
governing
a
man's
self
.
The
second
is
,
That
of
comparing
ones
self
,
or
actions
,
with
those
Rules
or
Principles
.
The
third
,
That
of
passing
judgment
of
ones
self
accordingly
.
Now
that
is
properly
Liberty
of
Conscience
,
and
that
onely
,
which
relates
to
the
execution
of
these
three
Offices
.
But
the
Acts
of
Conscience
in
executing
these
Offices
being
all
Internal
,
and
within
a
mans
Soul
,
how
can
its
Liberty
in
exerting
those
Acts
be
infringed
by
any
Humane
Power
?
What
Earthly
Power
can
make
me
Assent
to
or
believe
what
it
pleaseth
?
Can
so
give
Laws
to
my
Conscience
,
as
to
necessitate
me
to
receive
them
for
such
,
and
to
think
them
good
Laws
,
and
safe
to
steer
my
Actions
by
?
Again
,
how
can
any
such
Power
deprive
me
of
my
Liberty
to
compare
my
Actions
with
such
Rules
as
I
think
I
am
obliged
to
be
governed
by
?
And
,
having
reflected
upon
my self
and
actions
,
and
made
this
comparison
,
how
can
any
such
Power
abridge
me
of
Liberty
to
Absolve
my self
,
if
I
find
my
actions
agreeing
with
those
Rules
,
or
to
Condemn
my self
,
if
I
find
the
contrary
?
Can
make
me
Condemn
when
I
ought
to
Acquit
my self
,
or
Acquit
when
I
see
reason
to
Condemn
my self
?
So
that
the
Liberty
which
is
with
so
much
heat
contended
for
by
some
,
and
inveighed
against
by
others
,
under
the
name
of
Liberty
of
Conscience
,
is
truly
and
properly
Liberty
of
Practice
,
not
of
Conscience
.
And
the
great
thing
in
contest
is
,
Whether
a
Liberty
of
doing
what
a
man's
Conscience
tells
him
he
ought
to
do
,
and
of
forbearing
what
it
tells
him
he
ought
to
forbear
,
be
an
inviolable
Right
,
and
not
to
be
invaded
by
Humane
Authority
?
This
being
the
true
state
of
the
Question
,
I
shall
endeavour
an
Answer
thereunto
in
these
following
Propositions
.
Prop.
1.
That
there
are
two
Extremes
about
this
matter
to
be
carefully
avoided
.
First
,
That
of
Asserting
an
unlimited
Liberty
of
practising
according
to
a
mans
Conscience
.
Secondly
,
That
of
over-great
severity
in
Restraining
this
Liberty
.
First
,
As
to
the
Extreme
of
Asserting
an
unlimited
Liberty
of
practising
according
to
a
man's
Conscience
:
This
will
appear
to
be
an
Extreme
indeed
,
and
a
very
wild
and
mad
one
,
if
we
consider
that
there
is
scarcely
any
thing
so
extravagant
or
wicked
,
but
the
Consciences
of
some
or
other
may
urge
them
to
it
.
Nay
,
it
is
certain
that
men
have
pretended
Conscience
for
some
of
the
most
impious
and
most
villanous
actions
in
the
World
.
So
the
Papists
have
done
among
our selves
we
all
know
;
And
another
sort
of
People
too
,
whose
principles
,
though
very
bad
,
were
better
than
theirs
.
And
it
is
not
possible
for
us
to
know
that
their
pretences
of
Conscience
were
m●re
pretences
.
Nor
is
it
hard
for
us
to
perswade
our selves
,
that
through
the
just
judgment
of
God
for
past
provocations
,
the
Spirit
of
delusion
may
be
permitted
to
have
such
power
over
some
mens
Consciences
,
as
that
they
shall
call
evil
good
and
good
evil
,
put
darkness
for
light
and
light
for
darkness
,
and
bitter
for
sweet
and
sweet
for
bitter
;
for
we
find
a
Woe
pronounced
against
such
as
do
so
,
Esay
5.
20.
which
there
would
not
have
been
,
if
there
were
no
such
men
,
nor
could
be
.
And
it
is
said
of
some
,
2
Thess.
2.
10
,
11
,
12.
that
,
Because
they
received
not
the
love
of
the
truth
that
they
might
be
saved
,
God
shall
send
them
(
or
permit
to
be
sent
them
)
strong
delusions
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
.
Our
Saviour
foretold
his
Disciples
,
Iohn
16.
2.
that
The
time
cometh
that
whosoever
killeth
you
will
think
that
he
doth
God
service
.
That
is
,
the
time
is
coming
,
when
men
shall
kill
you
out
of
Conscience
.
As
no
doubt
the
Papists
have
done
many
thousands
of
good
Christians
:
And
it
is
well
known
that
their
principles
are
such
,
as
that
they
cannot
be
true
to
them
,
and
not
think
themselves
bound
in
Conscience
to
Stab
and
Poison
,
Burn
and
Massacre
all
without
exception
whom
they
call
Hereticks
,
whensoever
an
opportunity
is
put
into
their
hands
.
S.
Paul
,
as
cruel
a
persecutor
of
Christians
as
he
was
before
his
Conversion
,
did
then
think
not
onely
that
he
did
what
was
lawful
,
but
that
he
did
his
duty
too
.
For
,
saith
he
,
Acts
26.
9.
I
verily
thought
with
my self
(
or
I
was
verily
perswaded
in
my
Conscience
)
that
I
ought
to
do
many
things
contrary
the
Name
of
Jesus
of
Nazareth
.
Among
which
things
he
reckoneth
in
the
two
following
verses
,
Shutting
up
many
of
the
Saints
in
Prison
,
and
giving
his
voice
against
them
to
be
put
to
death
,
and
compelling
them
to
Blaspheme
.
No
man
is
able
to
imagine
what
dismal
Effects
Superstition
and
Enthusiasm
may
have
upon
the
Mind
and
Conscience
.
So
that
this
will
be
easily
granted
me
by
men
of
any
Sobriety
,
that
that
which
they
call
Liberty
of
Conscience
must
be
limited
by
Governours
,
if
they
will
have
any
concern
for
the
Honour
of
God
,
the
Welfare
of
Religion
,
the
Safety
of
the
Community
,
and
the
Preservation
of
Government
;
it
being
impossible
that
there
should
be
any
such
thing
as
Government
,
if
all
shall
be
exempt
from
Punishment
who
shall
plead
Conscience
for
their
Disobedience
;
nay
,
though
they
should
be
known
to
plead
it
never
so
truly
.
Now
it
being
so
evident
that
Conscience
may
and
must
be
restrained
in
its
Liberty
,
we
clearly
gain
one
point
by
it
,
and
that
no
small
one
,
viz.
That
Liberty
of
Conscience
is
not
to
be
necessarily
allowed
under
the
notion
of
Liberty
of
Conscience
:
For
this
Liberty
as
such
is
not
an
inviolable
Right
,
Secondly
,
As
to
that
which
we
call
the
other
Extreme
of
over-great
Severity
in
Restraining
this
Liberty
,
no
man
surely
will
question
but
that
there
may
be
an
erring
on
this
hand
also
.
But
how
to
steer
betwixt
Scylla
and
Charybdis
,
these
two
extremes
,
is
,
I
think
,
one
of
the
greatest
difficulties
:
And
requires
a
conjunction
of
the
greatest
Prudence
with
as
great
Goodness
.
But
as
to
what
measures
in
the
general
are
to
be
taken
,
we
will
adventure
modestly
to
suggest
our
Thoughts
in
the
Propositions
that
follow
.
Prop.
2.
No
such
Liberty
of
Conscience
(
for
so
for
fashions-sake
wee
'l
call
it
)
is
by
any
means
to
be
allowed
,
as
is
apparently
injurious
to
the
Community
,
and
such
a
Liberty
as
can
have
no
ill
publick
influence
in
the
Church
or
State
,
both
may
and
ought
to
be
granted
.
The
welfare
of
the
Community
with
respect
to
both
its
Civil
and
Spiritual
Interests
is
the
business
and
design
of
Government
,
and
the
welfare
of
particular
persons
,
as
they
are
parts
of
the
Community
.
Therefore
not
to
grant
to
particular
persons
as
much
Liberty
of
what
nature
soever
,
as
is
consistent
with
the
general
Good
or
Well-being
of
the
Whole
,
is
to
hold
the
Reins
too
strait
,
and
to
be
over-severe
and
Arbitrary
.
But
it
must
be
left
to
the
iudgment
of
our
Governours
,
what
measure
and
proportion
of
Liberty
may
be
safely
vouchsafed
,
with
respect
to
the
Interest
of
the
Community
,
both
because
they
are
to
be
presumed
the
fittest
Judges
of
this
affair
,
and
because
it
is
wholly
inconsistent
with
Government
for
every
private
person
to
be
his
own
Judge
.
But
(
as
I
need
not
add
)
Governours
are
obliged
as
they
will
answer
it
to
their
Judge
,
not
to
be
hasty
in
making
a
judgment
,
but
to
do
it
with
the
greatest
wariness
and
deliberation
,
because
their
being
mistaken
in
this
point
may
happen
to
be
of
very
evil
and
mischievous
consequence
.
Prop.
3.
It
is
a
very
plain
case
that
men
ought
to
have
the
Liberty
of
enjoying
their
Opinions
to
themselves
,
without
their
being
extorted
by
penalties
from
them
.
This
follows
from
the
foregoing
proposition
,
and
if
that
be
true
this
can't
be
false
.
For
if
such
a
Liberty
ought
to
be
granted
as
hath
no
ill
Aspect
upon
the
Community
,
then
no
Body
should
be
compelled
to
discover
his
Opinions
,
because
whilest
they
are
kept
within
a
mans
own
Breast
,
they
can
do
no
hurt
to
other
Folk
,
and
if
they
discover
themselves
by
Overt-Acts
(
as
the
Lawyers
speak
)
there
is
no
need
of
using
violent
means
for
the
Extorting
of
them
.
Which
is
the
cruel
practice
of
the
Roman
Church
,
and
our
own
Nation
knew
it
by
sad
experience
in
the
Reign
of
Queen
Mary
.
How
many
excellently
good
Christians
were
then
Sentenced
to
the
Stake
for
their
mere
Refusing
to
Subscribe
to
their
as
wicked
as
false
Doctrine
of
the
Sacrifice
of
the
Altar
?
Prop.
4.
To
make
Sanguinary
Laws
against
mere
Dissenting
from
the
publick
Establishment
,
that
is
,
when
Dissenting
from
it
is
not
accompanied
with
a
Factious
,
Schismatical
and
Seditious
opposition
to
it
,
is
without
controversie
Antichristian
Tyranny
.
Of
all
the
indefensible
practices
of
the
now
mentioned
Church
,
there
is
none
that
makes
the
Title
of
Antichrist
more
due
to
her
,
than
her
prosecuting
with
Fire
and
Faggot
,
and
all
manner
of
Cruelties
,
men
who
are
guilty
of
no
other
crime
but
that
of
renouncing
Communion
with
her
in
her
gross
Corruptions
.
But
suppose
her
Terms
of
Communion
were
as
agreeable
as
they
are
contrary
to
the
Word
of
God
,
yet
would
her
putting
men
to
death
for
their
bare
not
submitting
to
those
terms
,
speak
her
to
be
utterly
destitute
of
the
true
Christian
Spirit
:
And
to
deserve
that
Reprehension
which
her
mild
and
gentle
Master
gave
to
his
Disciples
for
desiring
him
to
call
for
Fire
from
Heaven
to
destroy
the
Samaritans
for
refusing
to
receive
him
,
viz.
Ye
know
not
what
manner
of
Spirit
ye
are
of
;
for
the
Son
of
man
came
not
to
destroy
mens
lives
,
but
to
save
them
.
And
if
our
Saviour
was
so
offended
with
those
Disciples
for
making
that
motion
,
though
He
knew
't
was
not
made
deliberately
,
but
in
a
sudden
fit
of
passion
,
and
that
kindled
too
by
the
quick
resentment
they
had
of
an
high
affront
that
was
put
upon
his
Sacred
person
,
how
highly
must
it
needs
provoke
him
to
see
Christians
destroying
their
Brethren
in
cool
bloud
,
and
that
not
for
so
hainous
a
crime
as
Renouncing
his
Religion
,
but
for
not
being
Christians
of
their
Mode
and
Form
:
Which
possibly
considering
all
their
circumstances
(
particularly
their
Education
,
the
prejudices
of
which
it
is
the
most
difficult
thing
in
the
world
one
of
them
to
overcome
,
their
Parts
,
Complexions
,
&c.
)
may
be
more
their
misfortune
than
their
fault
.
Besides
Sanguinary
Penalties
,
or
the
using
of
extreme
Rigour
of
any
kind
to
compel
men
to
come
over
to
our
way
of
Religion
,
are
the
most
improper
means
to
effect
that
end
;
viz.
Religion
is
a
thing
to
which
no
man
can
be
forced
,
the
Will
is
perswaded
by
Words
not
by
Blows
.
And
the
Arguments
used
by
the
most
Ancient
Fathers
against
persecuting
people
for
mere
dissenting
in
matters
of
Religion
are
as
strong
against
the
persecuting
practices
of
Rome
Christian
,
as
they
were
against
those
of
Rome
Pagan
.
And
this
means
hath
proved
always
as
unsuccessful
as
it
is
improper
,
the
best
success
it
hath
ever
had
hath
been
to
make
some
Hypocrites
,
and
the
rest
more
averse
and
obstinate
than
they
were
before
.
That
way
of
Religion
they
before
disliked
,
they
now
hate
,
and
oppression
making
even
wise
men
mad
(
as
King
Solomon
observeth
)
multitudes
from
modest
Dissenters
in
their
own
defence
turn
Factious
and
Seditious
,
and
down-right
opposers
.
And
nothing
hath
been
more
ordinarily
observed
,
than
that
Persecution
doth
mightily
encrease
instead
of
diminishing
the
number
of
Dissenters
.
As
it
is
grown
into
a
Maxim
,
Sanguis
Martyrum
est
semen
Ecclesiae
,
The
bloud
of
Martyrs
is
the
seed
of
the
Church
,
so
nothing
makes
any
party
so
considerable
,
nor
any
thing
gains
them
so
many
Proselytes
,
as
their
bearing
Death
or
Torment
or
any
cruel
usage
like
Martyrs
;
which
we
need
not
be
informed
the
very
worst
of
men
have
frequently
done
.
Thanks
be
to
God
the
Church
of
England
is
as
far
departed
from
that
of
Rome
in
this
point
of
merciless
Severity
,
as
in
the
rest
of
her
Abominations
.
Which
hath
made
me
stand
amazed
at
the
Tragical
out-cries
of
one
or
two
of
late
against
our
Church
,
as
if
the
Inquisition
it self
could
hardly
match
her
in
her
savage
cruelty
towards
sober
Dissenters
.
Such
Libellers
as
these
have
as
little
Wit
as
Christianity
or
Common
Honesty
;
for
can
they
more
expose
their
Reputation
than
by
publishing
to
the
World
such
things
as
every
body
can
confute
from
his
own
knowledge
.
These
people
cannot
but
believe
in
their
Consciences
;
that
modest
Dissenters
(
nor
immodest
neither
as
themselves
know
by
experience
)
cannot
hope
to
have
fairer
quarter
in
any
part
of
the
Christian
world
,
where
there
is
any
Establishment
,
than
they
have
in
this
Church
.
Nay
,
that
there
is
hardly
any
one
Party
of
the
Dissenters
that
would
be
half
so
favourable
to
the
rest
,
should
they
get
into
Power
,
as
our
Constitution
is
to
all
of
them
.
The
principal
of
our
divided
Parties
't
is
well
known
have
been
tried
in
England
,
Scotland
and
New-England
,
and
how
exemplary
they
have
been
for
their
Moderation
towards
men
of
a
different
perswasion
is
too
well
understood
to
be
quickly
forgotten
.
But
old
sores
shall
not
bleed
afresh
by
my
rubbing
them
,
as
great
provocation
as
is
given
by
some
at
the
most
unseasonable
time
imaginable
.
Prop.
5.
But
,
notwithstanding
what
we
have
now
▪
Asserted
,
there
is
a
necessity
of
making
it
more
mens
interest
to
comply
with
the
publick
Establishment
,
than
not
to
comply
with
it
:
Which
cannot
be
done
,
so
long
as
those
who
are
conformable
thereunto
,
and
those
which
dissent
from
it
,
are
both
put
into
the
self-same
circumstances
.
It
is
as
good
,
nay
better
,
to
have
no
legal
Establishment
at
all
,
than
not
to
back
it
with
motives
of
Temporal
Interest
,
to
disswade
from
Disobedience
to
it
;
it
is
so
,
so
long
as
this
sort
of
interest
hath
so
great
a
power
over
the
generality
of
men
,
nay
of
professors
of
Religion
too
,
as
we
see
it
hath
;
and
so
few
comparatively
are
governed
by
pure
Reason
and
Conscience
,
as
great
pretences
as
there
are
to
both
.
Penalties
of
one
nature
or
other
are
necessary
Sanctions
of
Laws
,
and
were
it
not
for
the
annexing
of
them
,
Laws
would
be
so
far
from
being
generally
obeyed
,
that
they
would
be
generally
despised
and
contemned
.
Nay
,
the
perverse
natures
of
men
do
so
incline
them
niti
in
vetitum
,
to
do
what
's
prohibited
,
through
their
excessive
fondness
for
Liberty
,
that
I
am
perswaded
the
way
to
have
this
or
that
done
by
the
far
greater
part
,
would
be
for
Authority
to
forbid
it
without
a
Penalty
.
And
as
for
that
Objection
,
that
Civil
penalties
make
men
Hypocrites
;
how
is
it
possible
that
those
who
make
it
should
not
at
the
same
time
see
,
that
it
is
as
much
levelled
at
all
Laws
,
as
at
those
which
relate
to
matters
of
Religion
?
Then
men
ought
not
to
be
prohibited
Murther
,
Adultery
or
Theft
under
Civil
penalties
,
because
they
will
be
apt
to
make
them
Hypocrites
;
as
't
is
certain
those
are
no
better
,
who
abstain
from
those
crimes
from
the
mere
fear
of
the
lash
of
the
Law
.
But
it
is
better
for
the
Publick
that
men
should
be
Hypocrites
in
their
Obedience
,
than
that
they
should
live
in
Disobedience
,
and
somewhat
better
for
themselves
too
.
And
no
man
will
be
made
a
Hypocrite
by
penalties
,
but
such
a
one
as
would
disobey
and
be
an
open
sinner
were
it
not
for
them
.
I
add
,
that
this
Objection
is
also
levelled
at
leaving
it
to
every
bodies
Liberty
to
comply
or
not
comply
with
the
legal
Establishment
.
What
a
Temptation
would
this
be
to
those
to
plead
scruples
of
Conscience
against
some
condition
of
Communion
,
who
are
only
swayed
by
some
motive
of
Interest
(
to
get
better
trading
,
to
please
their
Wives
or
the
like
)
to
leave
the
Church
,
and
joyn
themselves
to
separate
Congregations
.
Prop.
6.
We
must
distinguish
between
a
Liberty
of
serving
God
according
to
our
Consciences
,
and
a
Liberty
of
making
others
to
be
of
our
perswasion
.
There
is
a
wide
difference
between
these
two
.
It
is
the
greatest
immodesty
to
desire
of
Governours
such
a
Liberty
as
this
,
and
supposeth
them
either
not
to
understand
or
to
have
no
concern
for
their
own
interest
as
Governours
.
And
those
that
dissent
from
the
legal
Establishment
ought
to
think
themselves
most
kindly
dealt
with
,
and
to
be
very
thankful
,
may
they
enjoy
upon
tolerable
terms
their
own
way
of
Religion
,
without
free
licence
to
do
all
they
can
to
encrease
their
Party
.
How
happy
would
our
good
Ancestors
in
the
Reign
of
Queen
Mary
have
thought
themselves
,
had
Her
Majesty
vouchsafed
them
such
a
Liberty
as
that
!
They
would
hardly
have
thought
they
could
pay
too
dear
for
't
.
It
may
be
objected
,
what
if
a
man
be
immediately
commissionated
by
the
King
of
Kings
,
as
the
Apostles
were
,
publickly
to
withdraw
men
from
Obedience
to
those
Laws
which
require
of
them
unlawful
things
,
and
withal
he
prove
his
Commission
by
working
of
Miracles
,
is
not
Authority
obliged
to
give
Liberty
so
to
do
in
that
case
?
Surely
it
is
.
I
answer
,
surely
it
is
not
,
but
't
is
obliged
to
do
that
which
is
much
better
than
giving
this
Liberty
,
and
which
will
prevent
all
need
of
it
,
namely
,
to
Repeal
those
Laws
as
soon
as
ever
it
appears
they
are
displeasing
to
God
;
and
so
to
make
the
doing
contrary
to
them
no
Disobedience
.
But
if
this
be
not
done
,
the
Commissionated
person
ought
not
to
expect
that
Authority
should
give
him
this
Liberty
,
but
he
ought
to
take
it
,
and
to
be
confident
that
God
will
stand
by
him
in
so
doing
.
Prop.
7.
Those
Laws
that
enjoyn
or
forbid
things
in
their
own
nature
Indifferent
,
ought
not
to
be
inforced
with
as
severe
Penalties
,
as
those
which
are
made
for
or
against
those
things
which
are
good
or
evil
in
themselves
,
which
are
commanded
or
prohibited
by
the
Divine
Laws
.
Or
the
Transgressors
of
the
Majora
jura
,
the
Laws
of
Heaven
should
be
more
severely
punisht
,
than
the
Transgressors
of
mere
Humane
Laws
.
'T
is
certain
that
the
former
sort
of
offenders
do
deserve
worse
than
the
latter
do
.
Their
crimes
are
of
an
higher
nature
and
more
intolerable
,
and
therefore
it
is
highly
fit
that
they
should
be
greater
sufferers
than
the
other
offenders
,
for
the
more
effectual
scaring
of
others
from
following
their
Example
,
or
doing
like
them
.
All
offences
against
the
State
are
not
alike
punished
,
neither
should
all
those
which
are
against
the
Church
.
No
good
man
will
question
,
but
that
't
is
a
greater
Sin
to
be
a
Separatist
than
a
mere
Dissenter
in
some
things
;
and
also
not
to
worship
God
at
all
than
to
worship
him
in
an
illegal
way
.
To
make
no
Conscience
of
Receiving
the
Lord's
Supper
,
than
to
scruple
the
Gesture
he
is
obliged
to
receive
it
in
.
Or
,
that
Profaneness
is
more
hateful
than
unaffected
Scrupulosity
or
Superstition
.
And
therefore
I
think
the
self-same
or
equal
Penalties
should
not
belong
to
both
.
Common
Equity
requires
this
;
and
according
to
this
Rule
our
Judge
hath
foretold
us
He
will
at
the
last
day
proceed
with
the
Disobedient
.
And
by
this
means
will
no
pretence
be
left
to
those
,
who
take
all
occasions
to
censure
their
Governours
,
for
the
reproaching
of
them
,
as
laying
too
great
weight
upon
things
little
in
themselves
,
as
placing
Religion
in
them
,
and
equalizing
their
own
Traditions
with
(
and
much
less
preferring
them
,
Pharisee
like
,
before
)
the
Commandments
of
God
;
and
as
having
less
Zeal
for
Gods
Glory
than
for
keeping
up
the
Reputation
of
their
own
Authority
.
And
for
the
same
as
well
as
an
higher
reason
it
is
necessary
,
that
as
great
care
at
least
should
be
taken
to
bring
the
open
immediate
Transgressors
of
God's
Laws
to
condign
punishment
,
as
those
who
only
are
Transgressors
of
mere
Humane
Laws
.
But
there
is
one
thing
more
that
I
would
not
have
forgotten
,
that
the
dreadful
Censure
of
Excommunication
ought
not
to
be
past
upon
any
but
the
greatest
offenders
;
among
which
(
that
I
may
not
be
mistaken
)
I
account
(
as
the
Primitive
Church
did
)
all
Schismaticks
as
well
as
Prophane
persons
.
To
make
the
smaller
offenders
liable
to
it
,
be
it
done
upon
what
pretence
it
will
,
is
the
readiest
way
to
make
it
contemptible
.
And
nothing
is
more
contrary
to
the
practice
of
the
Apostles
or
the
first
Ages
than
so
to
do
.
Prop.
8.
Most
favour
may
be
reasonably
expected
by
such
Dissenters
as
give
the
greatest
reason
to
judge
that
they
are
really
Conscientious
in
their
Dissenting
.
If
any
Liberty
be
left
by
Law
to
the
Magistrate
to
shew
favour
in
pitiable
circumstances
,
whatsoever
it
is
,
such
Dissenters
ought
to
have
the
benefit
of
it
.
And
those
may
be
presumed
to
be
Conscientious
in
reality
as
well
as
pretence
,
who
First
,
Are
observed
to
make
Conscience
of
the
great
and
indisputable
duties
of
Religion
.
And
Secondly
,
Who
comply
with
the
Establishment
as
far
as
they
can
,
for
ought
that
appeareth
to
the
contrary
.
These
we
are
bound
in
charity
to
believe
are
sincerely
Conscientious
in
stopping
where
they
do
.
This
proposition
needs
no
proving
;
and
this
other
is
as
clear
,
viz.
Those
who
give
greatest
evidence
of
their
being
Conscientious
have
most
right
to
favour
.
But
although
it
be
not
an
indisputable
case
,
that
he
makes
no
Conscience
in
some
smaller
things
who
makes
none
in
certain
great
ones
;
or
that
he
who
goes
not
as
far
as
he
declares
he
can
,
is
a
mere
pretender
to
Conscience
in
what
he
saith
he
cannot
do
,
yet
there
is
no
injury
done
him
if
his
Governours
have
a
strong
suspicion
of
him
,
and
he
fare
the
worse
upon
that
account
.
He
must
then
thank
himself
for
it
,
and
not
blame
them
.
Prop.
9.
Those
have
least
reason
to
ask
or
look
for
Liberty
of
Conscience
or
any
thing
of
Indulgence
,
who
are
for
no
bodies
having
it
besides
themselves
,
and
give
great
reason
to
presume
by
their
behaviour
in
their
present
circumstances
,
that
were
they
in
Authority
they
would
give
none
to
those
from
whom
they
now
expect
it
.
Such
are
all
those
who
are
not
contented
to
Disobey
the
present
Laws
,
nor
to
draw
others
to
their
Party
as
much
as
in
them
lies
,
but
cannot
forbear
Railing
at
,
and
passing
the
severest
and
most
uncharitable
Censures
,
in
their
Common
discourse
,
and
in
the
Pulpit
and
Press
too
,
upon
their
Spiritual
Governours
especially
,
and
those
who
are
Conformable
to
the
Constitution
.
'T
is
not
at
all
to
be
questioned
but
such
People
would
Persecute
otherwise
than
with
their
Tongues
or
Pens
,
if
ever
they
should
be
furnisht
with
more
dangerous
Weapons
.
He
who
shews
his
teeth
at
me
,
I
have
reason
to
suspect
would
make
them
meet
,
were
he
able
to
bite
;
in
so
doing
he
shews
his
good
will
and
what
he
would
gladly
be
at
,
had
he
an
opportunity
.
I
wish
the
Papists
were
the
onely
people
I
could
now
reflect
upon
.
Such
too
are
all
our
peremptory
Dogmatizers
in
Disputable
points
of
Religion
,
who
cannot
bear
to
be
contradicted
,
though
never
so
modestly
,
as
if
they
had
gotten
the
Popes
chair
from
him
,
and
their
judgments
were
the
standard
of
Orthodoxy
.
From
whose
Sentiments
you
may
not
depart
scarcely
one
hairs
breadth
,
but
you
immediately
fall
under
suspicion
of
Heresie
,
or
some
dangerous
error
.
I
should
be
very
loth
these
Stiff
and
Supercilious
men
should
ever
live
to
be
my
Masters
;
if
they
should
,
I
doubt
not
●ut
I
should
soon
feel
that
they
have
Cru●●ty
answerable
to
their
Pride
,
as
much
●s
some
of
them
now
cry
out
for
Liberty
●f
Conscience
.
The
men
I
have
now
in
my
thoughts
●re
not
onely
(
as
I
said
of
the
other
)
●he
Roman
Gentlemen
,
but
certain
pro●●ssed
Protestants
(
as
like
Papists
as
they
●ook
)
and
those
of
more
than
one
Mode
and
Form
.
Such
again
are
those
,
who
,
as
impa●ent
as
themselves
are
of
all
Restraints
,
●re
very
angry
that
the
Conformable
Clergy
are
no
more
restrained
,
that
is
,
●n
Doctrinals
.
Who
would
have
the
●hirty
Nine
Articles
more
than
Nine
●nd
Forty
,
and
are
not
a
little
grieved
that
several
Points
are
so
expressed
,
as
to
admit
of
a
latitude
of
Interpretation
.
Who
can
believe
but
that
these
men
would
be
far
more
severe
Restrainers
of
Liberty
,
than
those
whom
they
so
complain
of
?
I
say
far
more
severe
,
for
there
is
no
Considerative
Ingenuous
and
Free-minded
man
but
had
rather
have
twenty
harmless
Rites
imposed
on
his
Practice
,
than
two
disputable
and
uncertain
Doctrines
upon
his
Belief
.
And
such
lastly
are
those
Parties
,
who
,
whensoever
they
have
had
opportunity
,
have
been
Rigidly
severe
to
Dissenters
from
themselves
.
What
security
can
we
possibly
have
,
that
those
who
for
the
time
past
have
been
Persecutors
,
whenever
they
had
Power
in
their
hands
,
will
never
be
so
for
the
time
to
come
,
if
they
should
have
Power
?
Especially
if
they
still
retain
those
principles
which
naturally
tend
to
make
men
Cruel
.
Here
if
I
expatiated
I
would
have
onely
to
do
with
the
Popish
Faction
,
and
spare
others
,
who
though
they
have
been
too
guilty
in
this
respect
,
yet
not
comparably
to
them
.
What
is
better
known
throughout
the
Christian
World
,
than
the
Horrible
Tyranny
of
the
Romish
Church
,
than
her
most
Barbarous
and
Savage
Cruelties
towards
those
who
would
not
Worship
that
Beast
and
his
Image
,
and
would
not
receive
the
mark
of
his
Name
?
What
an
Ocean
of
Bloud
hath
this
Ravenous
Beast
shed
of
the
Saints
and
of
the
Prophets
of
God
?
The
History
of
Pagan
Rome's
cruelties
towards
the
Christians
in
the
ten
Famous
Persecutions
is
far
out-done
by
that
of
Rome
Christian
(
I
had
rather
say
Rome
Antichristian
)
towards
poor
Protestants
.
Guess
we
what
a
prodigiously
vast
number
have
fallen
as
Sacrifices
to
her
Devilish
Fury
by
two
or
three
Instances
.
It
is
computed
that
in
the
Massacre
in
Paris
,
and
other
parts
of
France
,
were
Butchered
about
an
Hundred
thousand
.
That
of
the
Albigenses
and
Waldenses
were
Murthered
no
fewer
than
a
Thousand
thousand
.
That
within
the
space
of
Forty
years
from
the
Founding
of
the
Blessed
Order
of
the
Iesuits
,
were
Murthered
about
Nine
hundred
thousand
.
That
the
Holy
Inquisition
in
the
space
of
Thirty
years
destroyed
with
an
infinite
number
of
cruelties
an
Hundred
and
Fifty
thousand
.
That
in
the
Low
Countries
Duke
Alva
,
that
Bloudy
Bigot
of
Rome
,
caused
to
be
executed
about
Six
thousand
.
And
what
great
numbers
did
suffer
here
in
England
purely
upon
the
score
of
Religion
in
the
Reigns
of
King
Henry
the
Eighth
and
Queen
Mar●
?
And
what
work
the
Priests
and
Jesuits
and
other
of
the
Sons
of
Rome
had
ere
this
time
been
employed
in
again
among
us
,
if
their
●ate
Horrid
Conspiracy
had
taken
effect
,
we
very
well
know
.
Those
know
no
more
of
the
Principles
or
Spirit
of
Popery
than
a
sucking
Infant
,
who
can
give
the
least
credit
to
their
most
solemn
promises
of
a
Toleration
of
,
or
Indulgence
towards
Protestants
,
although
they
should
back
them
with
never
so
many
Sacred
Oaths
upon
the
Holy
Bible
,
and
pawn
their
Souls
upon
their
fulfilling
them
with
never
so
tremendous
and
direful
Execrations
.
And
yet
these
men
are
so
void
of
all
shame
,
that
ever
since
the
Reformation
they
have
turned
every
stone
to
obtain
a
Toleration
of
their
Religion
among
us
:
And
that
notwithstanding
the
plainest
Demonstrations
which
from
time
to
time
they
have
given
us
,
that
they
seek
it
for
no
other
End
,
but
that
by
the
means
of
it
they
may
do
that
by
Fraud
against
our
Religion
and
all
that
's
dear
to
us
,
which
(
thanks
be
to
God
)
they
are
not
strong
enough
to
do
by
force
,
nor
by
any
other
methods
of
Fraud
neither
.
Though
they
could
never
yet
obtain
a
legal
Toleration
,
yet
they
have
not
wanted
for
indulgence
and
kind
usage
,
but
this
hath
been
so
far
from
melting
them
into
good
nature
,
that
they
have
still
taken
Advantage
from
thence
to
lay
Designs
for
our
Ruine
.
At
that
very
time
(
and
for
some
time
before
)
when
their
Gunpowder
Conspiracy
,
not
to
be
thought
of
without
the
greatest
Horror
,
was
projected
and
almost
effected
by
them
,
did
King
Iames
treat
them
with
not
onely
extraordinary
Clemency
,
but
also
Friendship
and
Bounty
.
At
the
Trial
of
the
Traitors
,
his
Majestie
's
Attorny
General
observed
,
that
that
Treason
was
hatched
at
a
time
,
when
the
King
used
the
greatest
Lenity
towards
the
Papists
,
whom
he
honoured
with
Advancement
and
Favour
as
well
as
others
,
and
by
the
space
of
a
whole
Year
and
four
Months
took
no
Penalties
by
Statute
of
them
.
And
this
likewise
the
King
himself
remembred
them
of
,
the
more
to
convince
them
of
their
prodigious
Ingratitude
.
And
to
pass
by
their
Conspiring
the
Death
of
King
Charles
the
First
of
most
Happy
Memory
,
and
afterwards
effecting
it
by
the
hands
of
the
Fanaticks
(
whose
instruments
they
were
,
not
onely
in
the
not
to
be
parallel'd
Murder
of
that
excellently
pious
Prince
,
all
circumstances
of
it
considered
,
but
also
in
the
long
Civil
War
preceding
it
,
as
Doctor
Peter
Du-Moulin
hath
discovered
in
his
Answer
to
Philanax
Anglicus
)
I
say
to
pass
by
all
that
,
to
which
nothing
could
provoke
them
except
the
most
Gentle
,
Gracious
and
Kind
usage
,
't
is
known
to
every
body
,
that
nothing
neither
except
the
like
usage
could
provoke
them
to
this
last
most
Inhumane
and
Hellish
Conspiracy
.
And
yet
,
notwithstanding
they
have
always
been
to
us
like
the
Philistines
to
the
Israelites
,
sharp
Thorns
in
our
Sides
,
and
Pricks
in
our
Eyes
,
are
they
still
so
impudent
as
to
insist
upon
it
as
their
Right
to
have
Liberty
of
Conscience
;
and
hope
with
the
Assistance
of
their
old
tried
Tools
at
last
to
obtain
it
.
And
't
is
matter
of
Grief
and
Astonishment
to
us
,
that
these
will
not
yet
see
,
though
it
be
as
visible
as
the
Light
,
that
if
with
their
help
they
do
obtain
it
,
the
best
Recompence
they
shall
receive
for
their
good
service
will
be
the
Inslaving
of
themselves
,
and
the
Ruine
of
their
Religion
.
I
thought
not
of
so
far
enlarging
upon
this
Proposition
,
but
considering
into
what
a
large
Field
I
was
entered
,
I
found
it
somewhat
difficult
to
break
off
so
soon
.
Prop.
10.
In
the
last
place
,
Governours
ought
not
to
impose
any
thing
but
for
weighty
Reasons
;
but
what
upon
the
maturest
deliberation
they
judge
to
be
necessary
,
or
(
upon
one
account
or
other
)
very
highly
Expedient
.
To
make
little
and
insignificant
things
the
matter
of
Laws
is
the
readiest
course
to
beget
in
the
People
a
sleighting
of
Authority
,
and
to
lessen
the
Veneration
that
is
due
to
Laws
;
And
also
gives
ill-minded
persons
a
great
advantage
,
and
puts
plausible
objections
into
their
mouths
against
the
Government
.
But
,
having
taken
leave
to
say
what
becomes
Governours
,
I
am
obliged
to
add
,
that
private
Persons
are
no
competent
judges
of
the
Necessity
or
Expediency
of
Laws
.
And
that
it
very
ill
becomes
them
to
be
forward
to
Censure
those
as
needless
,
the
reason
of
which
is
unknown
to
them
.
'T
is
an
Argument
of
great
immodesty
and
pride
to
think
,
that
we
who
stand
upon
the
lower
ground
can
see
as
far
as
those
who
are
so
much
above
us
:
And
a
very
little
Prudence
and
Humility
will
serve
to
convince
us
,
that
those
much
better
understand
the
Methods
of
Government
than
we
do
,
and
what
is
fit
to
be
imposed
,
whose
whole
Business
and
Employment
it
is
to
Govern.
We
have
certain
Rules
whereby
to
judge
of
the
Lawfulness
of
things
imposed
,
but
we
may
be
easily
mistaken
when
we
undertake
to
determine
of
the
Fitness
of
them
.
Thus
having
with
submission
to
my
Superiors
offered
my
Opinion
about
this
weighty
Argument
in
the
foregoing
Propositions
,
I
hope
I
shan't
be
censured
as
immodest
if
I
also
add
,
that
I
do
not
see
but
Governours
might
avoid
the
two
Extremes
in
reference
to
Liberty
of
Conscience
,
as
it
is
called
,
by
having
a
constant
regard
to
such
like
Rules
.
And
that
the
Governed
,
on
the
other
hand
,
by
doing
the
like
,
might
understand
without
much
difficulty
,
within
what
bounds
they
ought
to
confine
themselves
,
in
Craving
of
their
Governours
or
Expecting
from
them
this
kind
of
Liberty
.
But
I
think
it
seasonable
to
suggest
this
one
thing
more
to
these
,
that
they
would
so
behave
themselves
,
that
those
who
have
Power
to
grant
it
as
far
as
is
sitting
,
might
not
be
tempted
to
think
it
a
thing
onely
adapted
to
the
serving
of
Interest
,
and
by
that
means
be
the
more
inclined
to
a
total
Refusing
of
any
such
Liberty
.
I
mean
,
that
there
be
no
Occasion
given
to
what
is
so
Commonly
,
not
without
ground
,
said
,
viz.
When
't
is
mens
Temporal
Interest
to
plead
for
Liberty
of
Conscience
,
then
they
are
Zealous
for
it
,
but
the
Tables
are
no
sooner
turned
,
but
who
like
them
against
it
.
Were
we
as
honest
as
we
should
be
,
we
should
be
more
fixed
and
constant
,
and
not
so
vary
in
our
Principles
as
our
Circumstances
vary
.
We
should
not
in
one
Circumstance
build
what
before
we
destroyed
,
and
in
another
destroy
what
we
before
built
:
And
so
declare
amidst
all
our
Stir
and
Noise
about
Liberty
of
Conscience
,
that
we
have
either
none
at
all
,
or
but
very
little
Conscience
.
But
in
the
Conclusion
of
all
,
I
must
not
forget
that
which
hath
occasioned
all
this
Discourse
about
Liberty
of
Conscience
,
viz.
that
whatever
that
Liberty
of
this
kind
is
which
we
have
a
Right
to
,
it
is
not
a
Branch
of
Christian
but
of
mere
Natural
Liberty
.
There
is
no
Text
of
Scripture
that
mentioneth
this
as
a
Liberty
of
our
Saviour's
Purchasing
,
and
therefore
no
Christian
may
claim
it
as
a
Christian.
'T
is
due
to
men
of
all
Religions
,
who
may
be
supposed
to
make
Conscience
of
what
they
do
,
and
not
only
to
the
Professors
of
the
Christian
Religion
.
And
't
was
always
and
in
all
places
as
much
mens
Right
,
as
it
hath
been
since
our
Saviour's
Appearance
in
the
World
,
and
is
in
those
Parts
of
it
where
his
Gospel
is
received
.
CHAP.
XVI
.
The
Third
Inference
from
our
Notion
of
Christian
Liberty
,
viz.
That
Popery
is
the
greatest
Enemy
in
the
World
thereunto
.
Where
it
is
shewed
,
First
,
That
the
Church
of
Rome
Robs
those
who
are
subject
to
her
of
that
Natural
Liberty
which
necessarily
belongs
to
them
as
they
are
Men
,
viz.
That
which
consists
in
the
free
use
of
their
Vnderstandings
in
matters
of
Religion
.
That
She
will
not
permit
men
to
Examine
either
her
Doctrines
or
Practices
by
the
Holy
Scriptures
;
nor
yet
to
receive
the
Holy
Scriptures
themselves
otherwise
than
upon
her
Authority
.
The
Wickedness
of
this
exposed
in
two
Particulars
.
The
alledging
of
Scripture
for
it
,
shewed
to
be
the
grossest
Absurdity
.
Their
great
Text
1
Tim.
3.
15.
spoken
to
.
Her
Tyranny
over
mens
Minds
further
shewed
.
HAving
now
spoken
to
all
the
False
Notions
of
Christian
Liberty
that
I
know
of
,
and
discovered
the
intolerable
Mischievousness
of
them
as
well
as
Falsity
;
I
proceed
to
another
Inference
from
our
Notion
thereof
,
namely
;
Thirdly
,
That
Popery
is
a
Religion
(
if
I
honour
it
not
too
much
in
calling
it
so
)
that
is
the
greatest
Enemy
in
the
whole
World
to
Christian
Liberty
.
Should
all
the
wicked
Wits
in
the
World
meet
together
to
Consult
and
Complot
how
to
Banish
out
of
it
this
Liberty
,
they
could
not
devise
more
effectual
means
for
the
doing
of
it
than
those
which
are
pitch'd
upon
by
the
Church
of
Rome
.
And
here
we
will
shew
,
First
,
That
She
Robs
those
who
Subject
themselves
to
her
,
of
that
Natural
Liberty
which
necessarily
belongs
to
them
as
they
are
Men
,
or
Reasonable
Creatures
.
And
much
more
,
Secondly
,
That
She
Robs
them
of
that
Liberty
,
which
it
was
the
Design
of
our
Saviour's
Coming
into
the
World
,
and
of
all
he
did
and
suffered
here
to
instate
us
in
.
First
,
That
She
Robs
those
,
who
Subject
themselves
to
her
,
of
that
Natural
Liberty
,
which
necessarily
belongs
to
them
as
Men
,
or
Reasonable
Creatures
.
There
is
no
Liberty
so
Essential
to
Humane
Nature
,
or
so
much
its
Inviolable
Right
,
as
that
which
consists
in
the
free
use
of
our
Understandings
:
But
a
Papist
is
miserably
tied
up
and
inslaved
here
;
and
that
in
those
matters
wherein
it
is
of
Infinitely
the
greatest
Importance
and
Concernment
to
him
,
that
his
Mind
should
be
free
,
namely
in
matters
of
Religion
;
which
have
such
a
necessary
influence
into
the
Welfare
of
our
Souls
and
our
Eternal
Happiness
.
But
,
notwithstanding
that
Injunction
of
S.
Paul
,
1
Thes.
5.
21.
Prove
all
things
,
hold
fast
that
which
is
good
.
And
that
of
S.
Iohn
,
1
Epist.
4.
1.
Beloved
believe
not
every
Spirit
,
but
try
the
Spirits
whether
they
be
of
God
,
&c.
This
Church
denieth
to
her
Children
all
judgment
of
Discretion
in
Points
of
Religion
;
at
least
except
in
this
one
Point
,
the
choice
of
the
Church
for
their
Guide
,
which
having
Chosen
,
they
must
follow
her
blind-fold
all
their
lives
after
.
They
must
be
Implicit
Believers
,
and
Implicit
Chusers
,
She
will
〈◊〉
and
believe
for
them
:
All
their
●●dgment
and
Faith
must
be
resolved
into
h●rs
;
as
being
,
if
you
will
believe
her
,
〈◊〉
and
Uncapable
of
being
either
deceiv●●
〈◊〉
self
,
or
of
deceiving
others
.
And
therefore
,
to
take
our
Saviour's
〈◊〉
to
〈◊〉
th●
Scriptures
,
except
for
the
forementioned
one
thing
,
(
nay
,
for
that
too
,
as
we
shall
see
anon
)
is
to
put
an
Affront
upon
Her
Authority
;
and
the
Bereans
,
who
were
so
highly
commended
for
so
doing
,
were
guilty
of
great
Sauciness
and
high
Presumption
.
And
She
takes
the
most
successful
course
that
can
be
thought
of
,
that
you
shall
not
Search
the
Scriptures
,
by
locking
them
up
as
She
does
,
and
making
the
Bible
so
scarce
a
Book
to
be
light
upon
,
where
she
hath
Power
enough
to
do
it
;
and
in
those
places
where
her
Power
is
Clipt
,
by
using
a
many
wicked
Artifices
to
keep
the
Vulgar
from
looking
into
it
;
who
are
so
miserably
imposed
upon
by
their
wretched
Priests
,
as
to
think
it
a
lighter
sin
to
be
Drunk
or
to
commit
Fornication
,
and
transgress
many
an
express
Law
of
God
,
than
to
cast
their
Eyes
upon
the
Holy
Scriptures
.
So
well
aware
is
this
Church
,
that
a
great
part
of
her
Religion
is
neither
to
be
found
there
,
nor
agreeable
with
them
,
but
as
expresly
,
as
it
can
be
done
by
words
,
contradicted
by
them
.
And
as
you
may
not
Examine
any
of
her
Doctrines
or
Practices
by
comparing
them
with
the
Rule
of
Faith
and
Practice
,
the
Scriptures
,
so
neither
(
which
is
but
a
necessary
consequence
from
thence
)
may
you
have
any
other
Foundation
for
your
Belief
of
the
Books
of
Scripture
themselves
,
besides
her
Authority
.
She
will
have
your
Assent
to
their
being
of
Divine
Authority
to
depend
wholly
upon
her
Testimony
;
Notwithstanding
that
God
Almighty
hath
vouchsafed
to
the
World
marvellously
full
and
plentiful
Evidence
thereof
,
and
such
as
is
adapted
to
the
capacities
of
all
those
who
have
the
use
of
Reason
,
but
never
once
mentioned
this
as
a
part
of
that
Evidence
,
and
therefore
much
less
can
it
be
thought
the
Whole
.
How
infinitely
ill
hath
this
Corrupt
Church
deserved
at
the
hands
of
all
Christians
,
although
this
were
the
onely
Abuse
she
had
put
upon
them
!
For
(
to
say
nothing
of
her
Horrible
Pride
and
Uncharitableness
in
making
the
truth
of
the
Scriptures
dependent
on
her
Testimony
,
that
her
Pretence
supposing
her
making
her self
the
onely
true
Church
)
this
is
the
greatest
injury
imaginable
to
Christianity
;
nor
can
she
take
a
surer
course
than
this
to
make
all
men
Infidels
.
And
that
upon
these
two
Accounts
.
First
,
This
Pretence
of
hers
is
immediately
founded
upon
a
Precarious
and
most
Evidently
false
Principle
,
viz.
That
of
her
Infallibility
.
I
dare
appeal
to
those
of
her
own
Sons
who
have
studied
the
Controversie
,
whether
there
was
ever
a
more
shamefully
baffled
Cause
in
the
World
than
this
is
:
Whether
by
their
Infallible
Church
they
mean
with
the
Iesuits
the
Pope
alone
,
or
with
others
the
Pope
with
his
General
Council
,
that
is
,
a
pack
of
Bishops
and
Priests
of
his
own
Faction
.
As
the
Psalmist
saith
,
If
the
Foundations
be
destroyed
,
what
shall
the
Righteous
do
?
So
if
this
be
the
Foundation
of
our
Christian
Faith
,
and
that
be
proved
to
be
a
Rotten
Foundation
(
as
nothing
was
ever
proved
if
this
be
not
)
then
what
shall
we
Christians
do
?
We
must
then
acknowledge
our selves
a
Generation
of
most
Credulous
Fools
,
and
that
our
Faith
is
vain
.
If
the
Foundation
be
tottering
,
the
whole
Superstructure
must
fall
to
the
Ground
.
But
so
fond
is
this
Unsatiably
Covetous
and
Ambitious
Church
of
her
Great
Diana
Infallibility
,
by
the
Pretence
whereof
she
hath
raised
her self
to
such
a
Height
and
Grandeur
,
that
she
is
well
content
,
if
that
must
fall
,
that
our
Saviour
and
his
Apostles
,
both
the
Old
and
New
Testament
should
fall
with
it
.
And
she
hath
done
all
that
lies
in
her
to
make
it
necessary
,
that
those
who
shall
have
the
wisdom
to
reject
her
Ridiculous
Doctrine
of
Infallibility
,
should
at
the
self-same
time
renounce
Christianity
.
If
Popery
were
Chargeable
with
no
other
Crime
(
as
it
is
with
innumerable
others
,
and
many
of
them
intolerable
)
I
say
were
it
Chargeable
with
no
other
Crime
,
but
the
making
our
Belief
of
the
Authority
of
the
Books
of
Scripture
to
be
founded
on
the
Infallibility
of
the
Romish
Faction
,
we
ought
to
be
as
zealous
for
the
Preventing
its
Reestablishment
in
this
Nation
(
from
whence
it
hath
happily
been
twice
Expelled
)
as
we
are
desirous
to
Preserve
the
Christian
Religion
.
Secondly
,
The
Romish
Churche's
making
her
Authority
the
sole
Foundation
of
our
Belief
of
the
Scriptures
makes
the
Testimony
of
the
Spirit
to
the
Truth
of
Christianity
,
in
our
Saviour
when
on
●arth
,
and
in
the
Apostles
and
others
in
the
Primitive
Ages
,
to
be
now
perfectly
Insignificant
.
I
think
it
makes
them
to
be
so
as
to
the
Church
Representative
,
for
she
pretends
to
her
Infallibility
(
and
consequently
to
her
Infallible
Assurance
of
the
Truth
of
Christianity
)
as
an
immedi●te
Gift
of
the
Holy
Ghost
,
therefore
what
need
hath
she
of
the
Testimony
of
Miracles
?
But
as
to
Private
Christians
I
can
by
no
means
understand
in
what
stead
they
stand
them
;
for
if
the
Churches
Authority
be
necessary
to
their
believing
the
truth
of
the
Scriptures
,
and
therefore
to
their
believing
that
there
were
those
Miracles
really
wrought
,
which
the
Writings
of
the
Apostles
tell
us
of
,
then
why
may
they
not
without
any
more
ado
make
her
Authority
the
immediate
ground
of
their
Assent
to
the
truth
of
Christianity
?
It
is
said
that
the
truth
of
the
Matters
of
Fact
are
not
knowable
at
this
distance
,
(
such
as
whether
there
were
such
Persons
as
our
Saviour
and
his
Apostles
,
whether
they
performed
such
Miracles
,
and
the
Apostles
wrote
such
Books
,
&c.
)
but
by
the
Tradition
of
the
Church
,
because
no
such
Matters
are
to
be
known
at
any
considerable
distance
,
but
by
Tradition
.
To
this
it
is
Answered
,
that
it
is
one
thing
to
believe
the
Matters
of
Fact
upon
the
Churche's
Tradition
,
and
another
to
believe
them
upon
her
Authority
founded
upon
her
Infallibility
.
Now
this
latter
we
reject
,
but
adhere
to
the
former
,
as
a
Ground
of
our
belief
of
those
things
.
But
then
by
the
Tradition
of
the
Church
we
are
far
from
meaning
that
of
Rome
onely
.
We
mean
the
Catholick
Church
,
or
the
whole
Collective
Body
of
Christians
throughout
the
World
,
from
the
Apostles
times
down
to
this
present
Age
;
of
which
the
Roman
Church
is
but
a
Part
(
and
therefore
does
Impudently
in
appropriating
Catholicism
to
her self
)
and
that
a
very
Vitiated
Part
too
,
and
that
Church
Representative
an
exceedingly
small
Part.
And
we
receive
the
Tradition
of
the
Catholick
Church
as
a
Ground
(
as
I
said
)
of
believing
these
Matters
,
not
as
t●e
Ground
,
because
we
take
in
another
Tradition
,
viz.
that
of
those
who
are
out
of
the
Church
,
and
Enemies
to
Christianity
,
the
Iews
especially
.
In
short
,
we
believe
those
and
the
like
matters
of
Fact
,
upon
the
same
ground
that
we
believe
all
other
wherein
Religion
is
not
concerned
;
but
there
are
Circumstances
which
give
the
Tradition
of
Christian
matters
of
Fact
a
mighty
Advantage
above
other
Traditions
,
as
unquestionable
Assurance
as
these
give
men
,
when
they
are
General
and
Uninterrupted
.
But
't
is
well
known
to
all
who
are
not
strangers
to
the
Popish
Writers
,
what
lamentable
work
they
make
in
proving
the
Testimony
of
the
Church
to
be
the
foundation
of
our
Faith
concerning
the
Authority
of
the
Scriptures
.
This
Proof
they
fetch
out
of
the
Scriptures
themselves
;
and
their
main
Text
for
this
purpose
,
and
for
the
Infallibility
of
their
Church
is
those
words
of
S.
Paul
,
1
Tim.
3.
15.
where
he
calls
the
Church
the
Pillar
and
Ground
of
Truth
.
But
what
a
manifest
Circle
is
this
?
We
ask
them
,
how
it
appears
that
the
Scriptures
are
the
Word
of
God
?
They
answer
,
it
appears
from
the
Testimony
of
the
Church
.
We
ask
again
,
how
it
appears
that
the
Testimony
of
the
Church
is
true
?
They
reply
,
it
appears
from
the
Scriptures
.
And
so
they
prove
the
Authority
of
the
Scriptures
by
the
Testimony
of
the
Church
,
and
then
wheel
about
again
,
and
prove
the
Authority
of
the
Church
by
the
Testimony
of
the
Scriptures
.
But
again
,
We
can
either
be
certain
of
the
truth
of
these
words
of
S.
Paul
,
setting
aside
the
Authority
of
the
Church
,
or
we
cannot
be
Certain
.
If
we
can
be
Certain
,
why
then
not
of
the
truth
of
the
whole
Scripture
as
well
as
of
this
single
Text
?
If
we
cannot
be
certain
of
the
truth
of
this
Text
without
the
consideration
of
the
Churche's
Authority
,
what
Folly
or
rather
Knavery
is
it
to
make
this
Text
an
Argument
to
prove
the
thing
in
Controversie
by
,
when
the
truth
of
this
Text
is
questionable
upon
the
same
grounds
that
the
truth
of
the
Scriptures
in
general
is
?
Again
,
When
they
say
that
the
Testimony
of
the
Church
is
the
Ground
of
this
our
Faith
,
they
tell
us
,
that
by
the
Church
they
mean
the
Church
of
Rome
,
and
that
She
onely
is
the
True
Church
.
We
reply
,
that
there
are
a
many
Societies
of
Christians
in
the
World
,
that
hold
no
Communion
with
the
Church
of
Rome
,
and
Each
of
these
calls
it self
a
True
Church
,
and
therefore
how
shall
we
know
that
they
are
none
of
them
so
,
but
that
the
Church
of
Rome
alone
is
?
They
tell
us
,
that
this
Church
alone
hath
the
Notes
and
Characters
of
the
True
Church
.
We
ask
again
,
how
it
doth
appear
that
those
Notes
and
Characters
they
give
are
true
and
genuine
,
and
,
if
they
are
,
that
their
Church
onely
hath
them
?
Here
they
are
forced
to
fly
again
to
the
Scriptures
,
and
produce
us
some
which
they
would
have
us
believe
are
very
pertinent
to
the
purpose
;
though
none
but
those
who
see
by
their
Light
are
able
to
discern
any
such
matter
.
But
whether
they
be
to
the
purpose
or
no
,
is
no
part
now
of
our
Enquiry
,
but
this
is
that
which
we
shew
from
hence
,
how
still
they
are
intangled
in
their
own
Net
,
and
Run
round
in
a
Circle
.
Yet
once
again
,
these
People
would
perswade
us
that
there
is
no
knowing
the
Scriptures
to
be
of
Divine
Authority
,
but
by
the
Testimony
of
their
Church
,
whenas
't
is
impossible
to
know
that
there
is
any
such
thing
in
being
as
a
Church
,
but
by
the
Scriptures
.
And
thus
you
see
what
prime
Christians
these
Romanists
are
,
what
Worthy
Catholicks
.
If
there
were
no
better
Champions
than
these
for
the
Authority
of
the
Scriptures
,
or
the
Truth
of
Christianity
,
Atheists
and
Infidels
long
since
would
have
filled
all
Places
:
As
it
is
well
known
how
they
abound
in
the
Popish
Countries
,
and
most
of
all
in
Italy
,
and
of
all
Italy
most
in
Rome
.
And
but
for
Old
Mother
Ignorance
,
whom
they
have
a
marvellous
Fondness
for
,
as
well
they
may
,
their
Holy
Mother
the
Church
would
by
this
time
have
had
but
a
very
small
number
of
Children
or
Friends
.
But
I
would
this
had
been
the
worst
on
't
,
as
alas
it
is
not
:
For
Multitudes
among
them
being
well
aware
that
they
are
merely
imposed
on
;
and
being
Acquainted
with
no
better
than
an
Implicit
Faith
,
and
thinking
that
no
more
is
to
be
said
for
Christianity
than
they
learn
from
them
,
shake
off
both
their
Popish
and
Christian
Faith
together
.
But
we
must
not
let
that
forementioned
Text
wholly
pass
on
which
is
laid
such
mighty
Stress
for
the
proving
of
the
Infallibility
of
the
Roman
Church
;
which
gives
her
such
a
plausible
Pretence
for
the
Enslaving
of
Mens
Minds
and
Understandings
.
The
whole
Verse
runs
thus
,
with
the
Verse
foregoing
:
Th●●e
things
write
I
unto
thee
,
hoping
to
come
unto
thee
shortly
.
But
if
I
tarry
long
,
that
thou
mayest
know
how
thou
oughtest
to
behave
thy self
in
the
House
of
God
,
which
is
the
Church
of
the
living
God
,
the
Pillar
and
Ground
of
Truth
.
According
to
Episcopius
his
reading
of
these
latter
words
,
it
is
not
the
Church
that
is
here
called
the
Pillar
and
Ground
of
Truth
;
God
manifested
in
the
flesh
,
justified
in
the
Spirit
,
&c.
in
the
next
Verse
.
For
he
makes
that
15.
Verse
to
conclude
with
living
God
,
(
Verses
and
Pointings
being
arbitrary
)
and
The
Pillar
and
Ground
of
Truth
to
begin
the
next
Verse
thus
,
The
Pillar
and
Ground
of
Truth
,
and
without
controversie
the
great
Mystery
of
Godliness
,
is
God
manifested
in
the
flesh
,
&c.
But
there
is
no
need
of
using
any
artifice
to
make
these
words
unserviceable
to
the
design
of
proving
the
Infallibility
of
the
Church
of
Rome
;
for
all
that
can
be
gathered
from
them
is
no
more
than
this
;
That
the
Church
is
the
support
of
that
Truth
which
is
necessary
to
Salvation
,
viz.
the
Doctrine
of
the
Gospel
.
That
which
preserveth
it
in
the
world
is
the
Churches
constant
profession
of
it
,
and
standing
up
for
it
.
That
is
,
this
is
the
External
and
Visible
means
whereby
this
Truth
is
kept
from
perishing
and
being
lost
.
Or
according
to
Grotius
,
The
Church
doth
uphold
and
lift
up
the
Truth
,
it
causeth
it
not
to
slip
out
of
mens
minds
,
and
also
to
be
beheld
far
and
near
.
For
the
Testimony
of
many
good
men
,
who
all
say
that
they
received
these
Doctrines
and
Precepts
from
the
Apostles
,
must
needs
have
great
force
and
efficacy
upon
those
who
are
not
obstinate
and
contumacious
.
So
that
,
First
,
This
Great
man
seems
to
understand
by
the
Church
in
this
place
onely
that
which
was
most
Ancient
.
But
,
Secondly
,
There
is
no
reason
at
all
to
understand
by
the
Church
here
onely
the
Church
Representative
,
but
the
whole
Body
of
Christians
must
necessarily
be
meant
;
It
being
called
the
House
of
God
,
but
the
Apostles
,
Bishops
and
Pastors
are
called
the
Builders
of
the
House
,
and
Governours
never
the
House
it self
.
And
besides
,
the
Church
which
is
here
called
the
Pillar
and
Ground
of
Truth
is
that
over
part
of
which
Timothy
presided
.
That
thou
mayest
know
how
thou
oughtest
to
behave
thy self
in
the
House
of
God
,
&c.
that
is
,
as
a
Bishop
and
Pastor
in
it
.
Thirdly
,
If
it
should
be
understood
of
the
Church
Representative
,
't
is
however
intolerable
impudence
to
make
it
onely
the
Roman
.
But
,
Fourthly
,
This
Text
makes
nothing
to
the
purpose
of
Infallibility
in
the
Church
of
Rome's
sence
,
understand
by
the
Church
of
the
living
God
which
Church
you
please
;
especially
if
you
do
not
limit
it
to
the
First
Age
:
As
is
plain
from
what
hath
been
said
,
and
it
needs
no
more
words
to
make
it
plainer
.
Now
how
can
we
have
greater
assurance
that
the
Church
of
Rome
is
an
Arrant
Impostor
than
this
one
thing
gives
us
,
viz.
That
She
will
not
allow
us
the
Liberty
of
judging
for
our selves
?
The
Great
Apostle
S.
Paul
allowed
this
Liberty
to
the
Corinthians
in
those
words
:
I
speak
as
unto
wise
men
,
judge
●e
what
I
say
,
1
Cor.
10.
15.
And
dare
they
say
,
that
he
overshot
himself
in
that
saying
,
or
passed
a
mere
Complement
upon
the
Corinthians
?
'T
will
not
be
at
all
strange
if
they
do
,
considering
how
many
worse
things
several
of
them
have
said
of
this
Apostle
.
But
,
I
say
,
this
Church
will
not
permit
us
to
see
with
our
own
Eyes
,
but
we
must
take
the
whole
of
our
Religion
upon
trust
,
that
is
,
upon
her
bare
word
,
pin
our
whole
Faith
upon
her
Sleeve
,
and
receive
the
most
Fundamental
Articles
upon
her
Warrant
and
Authority
.
Nay
,
though
she
would
seem
to
give
us
leave
to
use
our
Reason
in
the
choice
of
our
Church
,
yet
neither
doth
she
this
really
;
but
what
she
gives
with
one
hand
takes
away
again
with
the
other
,
in
that
she
will
not
suffer
us
to
judge
of
the
sence
of
Scripture
,
and
consequently
not
of
those
Texts
whereby
she
pretends
to
prove
her self
the
onely
true
Church
.
For
if
we
be
acknowledged
to
be
Competent
judges
of
the
true
meaning
of
some
Scriptures
,
why
not
of
all
that
are
as
easily
intelligible
as
those
are
?
Those
must
be
very
Charitable
,
who
can
put
a
fairer
Interpretation
upon
this
her
Severity
than
this
,
that
it
is
designed
to
make
us
swallow
without
Chewing
,
receive
without
Examining
the
Doctrines
which
are
of
her
own
invention
;
and
obey
blindfold
those
Decrees
of
hers
,
which
she
is
Conscious
to
her Self
,
have
not
onely
no
Countenance
from
the
Holy
Scriptures
,
but
are
as
apparently
Contradictory
to
them
,
as
any
one
Proposition
can
be
to
another
;
and
are
framed
for
no
other
purpose
,
but
the
serving
of
a
worldly
and
most
corrupt
Interest
,
and
the
gratifying
of
those
Appetites
which
it
is
the
Business
of
Christianity
to
Subdue
and
Mortifie
,
viz.
Unsatiable
Covetousness
,
Luciferian
Pride
and
Ambition
,
and
Diabolical
Revenge
and
Malice
.
Again
,
what
greater
Tyranny
can
be
Exercised
over
a
mans
Mind
,
than
to
impose
upon
his
Faith
,
and
that
upon
pain
of
Damnation
,
not
onely
the
strangest
Absurdities
and
greatest
Fooleries
,
but
the
grossest
,
most
manifest
and
palpable
Contradictions
?
But
the
Romish
Church
requireth
your
Belief
of
Innumerable
of
these
in
that
her
one
Doctrine
of
Transubstantiation
.
Nay
,
in
imposing
this
mad
Doctrine
upon
you
,
she
also
tieth
you
up
from
giving
Credit
to
your
very
Senses
,
no
fewer
than
four
of
five
;
and
so
would
deprive
you
not
onely
of
the
Liberty
of
Men
,
but
of
all
Animals
.
CHAP.
XVII
.
Where
it
is
shewed
,
Secondly
,
That
Popery
is
as
great
an
Enemy
as
can
be
to
Christian
Liberty
.
And
First
,
To
that
Liberty
which
our
Saviour
hath
purchased
for
the
World
in
general
.
As
1.
That
it
tendeth
as
much
as
is
possible
to
the
Corrupting
of
mens
Souls
by
subjecting
them
to
vile
Affections
.
This
shewed
in
the
general
,
viz.
in
that
it
is
apt
to
beget
false
Notions
of
God
;
and
more
particularly
,
in
that
it
brings
men
under
the
Power
of
the
Lusts
of
Malice
,
Revenge
,
Cruelty
;
Pride
and
Ambition
;
Covetousness
;
Uncleanness
;
Intemperance
;
and
the
greatest
Injustice
and
Unrighteousness
.
2.
That
it
no
less
tendeth
to
Disqui●●
m●ns
M●nds
with
certain
troublesome
Passions
.
SEcondly
,
As
Popery
deprives
men
of
that
Natural
Liberty
which
doth
necessarily
belong
to
them
as
men
,
so
it
is
as
grea●
an
Enemy
as
can
be
to
Christian
Liberty
.
Both
to
that
Liberty
which
our
Saviour
hath
purchased
for
the
World
in
general
,
and
to
that
which
He
purchased
for
the
Iews
in
particular
.
First
,
It
is
as
opposite
and
injurious
as
can
be
to
that
Liberty
which
our
Saviour
hath
purchased
for
the
World
in
general
.
This
Liberty
we
have
abundantly
proved
doth
consist
in
Freedom
from
the
Dominion
of
Corrupt
Affections
,
and
an
entire
Compliance
with
the
Laws
of
Righteousness
.
Upon
which
follow
Freedom
from
the
Power
of
Troublesom
and
Disquieting
Passions
,
and
Sweet
Satisfaction
and
Self-Enjoyment
.
Now
it
will
fully
appear
,
that
the
Popish
Religion
is
as
opposite
as
can
be
to
the
Liberty
which
consisteth
in
these
things
,
by
that
time
we
have
dispatched
these
following
particulars
;
whereon
should
I
give
my self
leave
to
be
as
large
as
I
might
,
I
should
write
a
large
Volume
instead
of
a
Chapter
.
First
,
Popery
in
its
own
nature
tendeth
,
as
much
as
is
possible
,
to
the
Corrupting
and
Debauching
our
Souls
by
bringing
them
into
Subjection
to
Vile
Affections
.
Secondly
,
It
no
less
tendeth
to
Disquiet
our
Minds
with
Troublesom
and
Tormenting
Passions
.
Thirdly
,
It
makes
the
Admirable
Method
,
which
we
have
shewed
our
Lord
hath
taken
for
our
Deliverance
from
both
,
and
the
making
of
us
Holy
and
Happy
,
perfectly
Ineffectual
.
First
,
It
in
its
own
nature
tendeth
as
much
as
is
possible
,
to
the
Corrupting
and
Debauching
of
our
Souls
,
by
bringing
them
into
subjection
to
Vile
Affections
.
This
shall
be
shewed
in
the
general
,
and
more
particularly
.
1.
In
the
general
,
it
doth
this
as
it
is
apt
to
beget
false
Notions
,
and
very
unworthy
Conceptions
of
the
Divine
Nature
:
Whereas
a
true
Idea
of
God
is
necessary
to
the
Reforming
of
our
Lives
,
and
Rectifying
of
our
Natures
,
which
cannot
be
done
,
without
a
due
Awe
and
Reverence
for
Him
,
nor
without
Conforming
our selves
to
his
Image
and
Likeness
.
Among
the
several
Instances
of
Popish
Idolatry
(
from
the
guilt
of
which
high
and
provoking
Impiety
the
Heathens
may
as
easily
purge
themselves
,
as
the
Church
of
Rome
)
their
Picturing
of
God
the
Father
and
the
Holy
Trinity
(
Allowed
by
the
Council
of
Trent
)
and
Worshipping
their
Pictures
is
a
very
great
one
.
But
who
seeth
not
how
this
tends
to
beget
in
mens
Minds
a
most
Low
and
Undervaluing
,
Gross
and
Impure
Conception
of
the
Deity
?
Can
he
easily
conceive
of
God
as
a
most
pure
Spirit
,
that
useth
to
feed
his
Eyes
,
and
foul
his
Fancy
with
bodily
Representations
of
Him
?
That
useth
to
Worship
the
Trinity
under
the
Figure
of
an
Old
man
,
with
a
long
Grey
Beard
,
with
a
Crucifix
between
his
Knees
and
a
Dove
in
his
Breast
?
Or
under
the
ugly
Figure
of
a
Man-Cerberus
,
or
a
Man
with
three
Heads
upon
his
shoulders
?
But
't
is
well
known
that
these
are
the
Abominable
Forms
by
which
the
Papists
Represent
the
Glorious
Trinity
;
of
which
the
former
is
much
the
more
Common
.
I
do
not
see
how
any
Man
who
venerates
the
Divine
Majesty
as
he
ought
,
and
hath
according
to
his
Capacity
a
worthy
Idea
of
the
unspeakable
purity
of
his
Nature
and
incomprehensible
Perfections
,
can
endure
the
sight
of
such
Pictures
:
But
whosoever
can
fall
in
love
with
them
,
whatsoever
becoming
sense
of
God
he
had
before
,
must
needs
soon
lose
it
.
That
other
Instance
also
of
Popish
Idolatry
,
viz.
The
Addressing
themselves
to
the
Saints
,
whether
by
Images
or
otherwise
with
all
the
Reverence
and
Solemnity
of
Devotion
which
is
used
to
the
Great
God
,
must
necessarily
have
much
the
same
influence
upon
their
Minds
.
And
their
multitude
of
little
trifling
things
,
and
many
of
them
most
ridiculous
Fopperies
,
in
which
they
place
so
much
Religion
,
and
seek
to
obtain
Pardon
by
them
even
for
great
immoralities
,
speaks
them
to
have
no
true
sense
of
his
Wisdom
or
Holiness
,
to
have
a
base
and
sordid
notion
of
Him
,
and
doth
more
and
more
confirm
them
therein
.
Nor
can
they
have
any
true
Sense
of
the
Infinite
Equity
and
Goodness
of
the
Divine
Nature
,
who
are
able
to
think
that
there
is
no
Salvation
out
of
the
Church
of
Rome
;
and
that
God
will
damn
to
Eternal
Torments
all
Persons
that
are
not
of
her
Communion
,
that
is
,
the
much
greater
part
of
Christendom
,
let
them
be
never
so
good
and
pious
people
otherwise
:
But
no
man
can
be
truly
a
Papist
who
believes
more
Charitably
.
And
't
is
no
wonder
that
they
should
be
Bloudy
Wretches
who
are
able
to
conceive
such
a
thing
of
God
;
when
according
to
their
Notion
of
Him
the
more
Arbitrary
,
Tyrannical
and
Cruel
they
are
,
the
more
are
they
like
that
Being
,
which
to
Resemble
is
their
Glory
and
Happiness
.
2.
This
brings
me
to
shew
more
Particularly
that
Popery
doth
naturally
tend
to
bring
mens
Souls
into
Slavish
Subjection
to
the
Vile
Affections
of
Malice
,
Revenge
and
Cruelty
;
Pride
and
Ambition
;
Covetousness
;
Uncleanness
;
Intemperance
;
and
the
greatest
Injustice
and
Unrighteousness
.
As
for
Malice
and
Cruelty
(
as
now
we
intimated
)
they
are
the
Natural
and
Genuine
Off-spring
of
that
most
Horrible
Uncharitableness
that
is
proper
to
Popery
.
When
men
have
once
conceived
such
an
opinion
of
any
of
their
Fellow-Creatures
,
as
that
they
are
hated
of
God
,
and
damned
Reprobates
,
they
think
themselves
obliged
to
Hate
them
too
,
and
Hatred
and
Cruelty
are
never
separated
.
We
have
already
given
Instances
of
Popish
Cruelty
in
Butchering
Protestants
,
and
shewed
what
a
vast
Sea
of
Bloud
hath
been
shed
by
the
Papists
;
which
hath
been
at
the
command
of
their
Holy
Father
,
and
the
instigation
of
his
cursed
instruments
the
Iesuits
.
And
I
now
add
,
that
they
have
not
satisfied
themselves
with
the
mere
shedding
of
Bloud
,
but
have
devised
the
most
exquisitely
tormenting
Methods
of
doing
it
;
such
as
can
hardly
be
recited
without
great
Horror
and
Consternation
of
mind
.
To
pass
over
the
inexpressible
Tortures
of
the
Holy
Inquisition
,
what
say
you
to
long
protracting
the
torments
of
those
whose
Bodies
have
been
committed
to
the
merciless
Flames
,
by
letting
them
down
by
degrees
with
Pullies
,
that
the
lower
parts
might
be
consumed
before
the
Fire
could
reach
the
Vitals
?
What
say
you
to
Roasting
alive
;
To
Flaying
off
mens
skins
alive
;
To
Boiling
of
the
Young
Children
of
Hereticks
alive
,
and
casting
them
alive
to
be
devoured
by
Swine
?
What
say
you
to
Ripping
up
the
Bellies
of
Women
Great
with
Child
,
their
hands
and
feet
being
first
nailed
down
;
To
Hanging
men
at
their
own
doors
by
their
privy
Members
;
To
Burying
men
alive
,
and
young
Children
,
making
holes
in
the
Ground
out
of
which
they
have
put
their
hands
,
and
made
sad
moan
for
their
Mothers
?
What
Heart
is
so
hard
as
not
to
bleed
at
the
mere
Reading
or
Hearing
such
things
as
these
?
But
these
and
innumerable
such
like
,
nay
far
more
horrible
things
we
might
shew
are
Instances
of
Popish
Cruelty
;
And
those
in●licted
upon
the
account
of
no
greater
Offences
,
than
Refusing
to
be
Idolaters
,
lest
they
receive
of
her
Plagues
.
But
how
should
those
think
that
these
Devilish
Barbarities
do
not
well
become
them
,
who
presume
the
poor
Wretches
they
so
torture
to
be
Accursed
of
God
,
Devoted
to
destruction
,
and
to
far
more
grievous
and
intolerable
Torments
;
and
that
the
Hatred
God
bears
to
them
doth
cause
him
to
accept
it
as
an
Excellent
piece
of
Service
at
their
hands
to
be
their
Destroyers
and
Tormenters
,
that
is
,
the
Executioners
of
His
Wrath
?
Moreover
,
the
Absolute
Obedience
they
owe
to
Christ's
Vicar
imposeth
a
Necessity
upon
them
not
to
boggle
at
the
greatest
Cruelties
,
whensoever
his
Holiness
shall
please
to
imploy
them
in
such
Services
:
which
his
Pride
and
Malice
will
never
permit
him
to
fail
to
do
,
whensoever
he
thinks
it
consistent
with
his
interest
.
And
that
a
power
to
employ
his
Vassals
in
such
work
as
this
,
was
conferred
by
Christ
upon
S.
Peter
and
his
Successors
,
Pope
Pius
the
Fifth
tells
you
,
in
the
beginning
of
his
Bull
against
Queen
Elizabeth
.
Saith
he
,
Regnans
in
excelsis
,
&c.
He
that
Reigneth
on
High
,
to
whom
is
given
all
Power
in
H●●●en
and
in
Earth
,
hath
committed
the
one
Holy
,
Catholick
and
Apostolick
Church
,
to
one
alone
on
Earth
,
viz.
Peter
Prince
of
the
Apostles
,
and
to
his
Successor
the
Bishop
of
Rome
,
to
be
governed
with
a
plenitude
of
Power
.
This
one
hath
he
constituted
Prince
over
all
Nations
and
Kingdoms
,
(
but
what
to
do
?
The
next
words
tell
us
)
Qui
evellat
,
destruat
,
dissipet
,
disperdat
,
plantet
&
aedificet
.
That
he
may
pluck
up
,
destroy
,
break
in
pieces
,
waste
,
(
Blessed
work
!
)
plant
and
build
(
i.
e.
)
upon
those
Ruines
.
And
Pope
Innocent
the
Third
applieth
to
the
Popes
in
a
literal
sence
those
words
in
the
Prophecy
of
Ieremy
:
See
,
I
have
set
thee
over
the
Nations
,
and
over
the
Kingdoms
,
to
root
out
,
and
to
pull
down
,
and
to
destroy
,
and
to
throw
down
,
to
build
and
to
plant
.
And
it
would
be
a
most
tedious
piece
of
work
to
shew
,
what
use
the
Popes
have
made
of
this
their
pretended
power
;
and
how
they
have
menaced
with
Excommunication
those
good-natured
or
prudent
Princes
,
whom
they
have
not
found
forward
to
obey
their
Commands
in
destroying
Hereticks
.
So
necessary
is
it
that
a
Papist
,
if
he
will
be
true
to
his
principles
,
should
be
either
actually
Cruel
,
or
in
a
ready
preparation
to
be
so
.
And
where
is
the
Lust
of
Pride
and
Ambition
so
gratified
to
the
height
as
in
the
Church
of
Rome
?
As
for
the
Head
of
this
Church
,
can
there
be
a
prouder
or
so
proud
a
Creature
upon
Gods
Earth
?
Who
claims
as
Universal
and
Unbounded
an
Empire
over
Mankind
,
as
the
Father
hath
invested
his
Son
Iesus
withal
.
Who
pretendeth
his
Authority
to
exceed
as
much
the
Royal
Power
as
the
Sun
doth
the
Moon
.
Which
are
the
words
of
the
now
mentioned
Pope
Innocent
in
the
place
cited
.
Who
assumes
to
himself
as
great
a
Power
over
Kings
and
Emperors
as
over
the
meanest
of
Peasants
,
and
Authority
to
dispose
of
their
Crowns
and
Kingdoms
at
his
own
pleasure
:
And
,
whensoever
he
hath
been
strong
enough
,
hath
made
them
feel
it
.
Who
claims
as
great
a
power
over
Mens
very
Consciences
,
their
Minds
and
Understandings
(
as
we
have
seen
)
in
matters
of
Religion
,
as
God
himself
can
.
Nay
,
usurpeth
such
a
Power
as
God
himself
abhors
to
have
,
as
shall
be
shewn
anon
.
So
that
if
the
Man
of
Sin
,
who
sitteth
in
the
Temple
of
God
,
and
Exalteth
himself
above
all
that
is
called
God
,
be
not
to
be
found
in
Rome
,
no
part
of
the
World
ever
was
or
will
be
able
to
shew
him
.
And
how
is
it
possible
that
such
prodigious
Pride
in
the
Head
should
not
affect
and
influence
the
Members
,
both
Clergy
and
Laity
;
and
that
there
should
be
none
or
little
contagion
in
such
an
Example
?
Surely
the
Example
of
the
profoundly
Humble
Iesus
cannot
have
a
more
powerful
influence
upon
his
Disciples
,
than
that
of
his
Diabolically
proud
and
haughty
pretended
Vicars
must
needs
have
upon
their
Proselytes
;
especially
considering
the
great
propensity
of
Humane
Nature
to
this
Sin
of
Pride
.
But
as
for
the
Popish
Clergie
,
they
have
infinite
temptations
to
the
gratifying
to
the
height
this
Lust
,
and
as
great
Opportunities
for
it
.
To
pass
by
the
Cardinals
and
Bishops
,
the
former
of
which
have
the
stile
and
go
in
the
Equipage
of
Princes
,
and
are
co-partners
with
their
High
and
Mighty
Lord
in
his
forementioned
vast
Rule
and
Government
:
And
the
latter
not
inferior
to
the
greatest
of
the
Nobility
,
and
have
been
Censured
for
going
too
much
out
of
their
way
to
meet
Princes
;
I
say
to
pass
by
these
,
their
Common
Priests
,
Monks
and
Friers
have
the
greatest
incentives
to
Pride
,
haughtiness
and
Contempt
of
others
,
that
the
most
Ambitious
of
them
all
can
well
wish
to
have
.
As
for
the
Priests
,
I
need
not
say
how
much
their
pretended
Power
of
Transubstantiating
the
Elements
in
the
Eucharist
,
which
is
no
less
than
making
a
God
Almighty
with
pronouncing
five
words
,
must
needs
Conciliate
Veneration
from
the
People
to
them
.
And
also
what
a
mighty
Awe
and
Reverence
their
taking
of
Auricular
Confession
from
People
of
all
Ranks
lying
prostrate
before
them
must
necessarily
beget
in
their
minds
towards
them
.
And
to
other
Instigations
to
pride
,
too
many
to
be
now
instanced
in
,
may
be
added
their
priviledge
of
taking
the
Sacrament
in
both
kinds
,
whereas
the
greatest
men
of
the
Laity
may
not
presume
to
touch
the
Cup.
And
then
for
the
Monks
and
Friers
▪
what
a
Gratification
of
Pharisaical
Pride
is
the
Opinion
that
the
Silly
Vulgar
have
of
their
Extraordinary
Sanctity
,
by
means
of
the
many
Ceremonies
,
of
which
some
are
peculiar
to
one
,
and
some
to
another
Order
,
which
are
devised
for
no
other
purpose
,
but
to
make
up
a
Mock-shew
of
wonderful
Humility
,
Contempt
of
the
World
,
and
Mortification
?
And
to
the
Lust
of
Pride
we
next
add
that
of
Covetousness
,
this
is
no
less
gratified
by
the
Popish
Religion
than
the
other
:
And
no
wonder
,
for
Covetousness
is
a
Pander
and
Pimp
to
Pride
.
Indeed
,
the
whole
Systeme
of
Popery
is
mainly
contrived
for
the
heaping
up
of
Wealth
.
This
is
manifestly
designed
in
their
Doctrine
of
Purgatory
;
Of
the
Merit
of
good
Works
;
The
Popes
Indulgences
,
and
his
prodigious
Grants
of
Pardons
;
The
prohibition
of
Marriage
to
Priests
;
Their
many
Spiritual
Fraternities
,
&c.
But
I
must
not
take
liberty
to
enlarge
here
;
for
innumerable
are
the
Ways
and
Methods
of
the
Papacy
,
and
that
are
interwoven
with
the
Popish
Religion
,
for
scraping
together
the
Wealth
of
the
World
:
So
notoriously
guilty
is
that
Church
of
the
crime
which
S.
Paul
charged
the
Seducers
with
,
Tit.
I.
II.
viz.
Teaching
things
that
they
ought
not
,
for
filthy
lucres
sake
.
She
hath
infinitely
out-done
all
Societies
and
Bodies
of
men
that
ever
were
in
the
World
in
the
Politick
Trade
of
Grasping
and
Accumulating
Riches
;
and
that
(
which
makes
it
far
the
more
abominable
)
varnisht
over
with
a
Form
and
mighty
shew
of
Godliness
;
though
in
the
mean
time
She
sticks
at
no
means
,
though
never
so
unrighteous
and
abominably
wicked
,
to
accomplish
her
End
.
The
Sect
of
the
Pharisees
,
her
famous
Predecessors
,
Who
made
long
Prayers
to
devour
Widows
houses
,
were
in
comparison
of
Her
very
silly
Novices
at
this
Artifice
,
and
sorry
Bunglers
.
Which
should
I
make
out
by
proceeding
to
Enumerate
the
rest
of
the
Particulars
(
as
hath
been
now
intimated
)
I
should
hardly
know
where
to
make
an
End
.
Then
,
for
the
Lust
of
Vncleanness
,
what
greater
encouragement
can
a
Beastly
Creature
have
to
give
it
its
full
Swinge
and
Liberty
,
than
Holy
Church
gives
him
?
As
also
what
dangerous
and
next
to
unavoidable
snares
doth
she
lay
in
the
way
of
those
mens
Chastity
,
who
would
be
glad
to
live
honestly
?
As
to
the
Encouragement
she
gives
to
the
satisfaction
of
this
Lust
,
what
can
be
greater
than
to
make
simple
Fornication
a
Venial
Sin
?
That
is
,
in
the
Popish
sence
of
that
phrase
,
cannot
equal
one
Mortal
Sin
,
nor
destroy
Charity
:
Nor
deprive
us
of
Gods
favour
,
etiamsi
nullum
pactum
esset
de
Remissione
,
although
there
were
no
Covenant
of
Grace
.
And
whereas
it
will
be
replied
,
that
though
such
sins
expose
not
to
the
torments
of
Hell
,
yet
they
do
to
those
of
Purgatory
,
which
are
sufficient
to
scare
a
man
from
them
,
and
particularly
from
this
of
Fornication
:
I
add
this
as
another
great
Encouragement
to
the
commission
of
it
,
viz.
The
exceeding
light
Penances
that
are
ordinarily
imposed
for
it
,
such
as
going
a
little
way
bare●●●●
;
A
little
piece
of
Money
;
So
often
Repeating
so
many
Prayers
,
&c.
But
can
there
be
greater
Encouragement
given
,
than
his
Holiness
his
not
bare
Connivence
at
,
but
Toleration
of
publick
Stews
or
Bawdy-houses
even
at
his
own
door
,
and
Sharing
with
them
in
their
wicked
Gains
?
Nay
,
Chemnitius
tells
us
(
for
which
he
quotes
the
Authority
of
Sleidan
)
that
the
Popes
Legat
himself
had
lately
in
a
publick
Writing
,
both
defended
in
his
own
behalf
,
and
commended
to
others
that
horrid
Wickedness
for
which
Sodom
with
the
neighbouring
Cities
was
destroyed
by
Fire
.
In
short
,
there
is
a
thousand
times
greater
discouragement
given
in
and
by
the
Church
of
Rome
to
Holy
Wedlock
(
the
special
means
appointed
by
God
for
the
preservation
of
Chastity
)
than
to
Vncleanness
of
what
kind
soever
,
and
even
the
most
Vnnatural
,
as
might
largely
be
shewed
.
Ninth
Canon
of
the
Eighth
Session
.
Which
leads
me
to
shew
likewise
what
Snares
are
laid
by
that
Church
,
and
what
next
to
invincible
Temptations
to
the
sin
of
Uncleanness
she
exposeth
innumerable
People
to
.
As
imposing
Vows
of
perpetual
single
Life
upon
all
Priests
,
Monks
,
Friers
and
Nuns
,
most
of
which
live
idly
and
fare
plentifully
;
And
giving
the
Priests
the
most
inviting
Opportunities
for
the
commission
of
Fornication
and
Adultery
that
can
be
:
There
being
not
a
Female
of
ripe
years
but
is
obliged
once
a
year
at
least
to
be
alone
with
a
Priest
for
Auricular
Confession
.
And
whensoever
they
please
to
apply
themselves
to
them
upon
that
pretence
,
't
is
a
Sin
for
Parents
,
Husbands
,
&c.
to
prohibit
them
:
By
which
means
there
is
no
sort
of
men
scarcely
in
all
Christendom
so
infamous
for
Filthiness
as
the
Popish
Priests
:
And
what
a
snare
their
Example
must
necessarily
be
to
the
Laity
,
I
need
not
say
.
I
might
instance
in
other
high
provocations
to
Lust
and
Wantonness
which
the
Clergy
and
Laity
of
that
Church
must
thank
her
for
.
As
her
excessive
number
of
Holy
days
,
whereon
the
Laity
at
least
must
be
idle
whether
they
will
or
no.
And
which
,
considering
how
they
are
observed
as
well
within
the
Church
as
out
of
it
,
do
generally
not
at
all
serve
the
purposes
of
Religion
;
and
,
considering
the
Liberty
that
is
allowed
,
are
only
opportunities
for
making
provision
for
the
flesh
to
fulfil
it
in
the
Lusts
thereof
.
And
as
for
the
Carnivals
,
the
business
of
them
is
to
commit
all
manner
of
Wickedness
with
greediness
,
and
with
the
greatest
Secrecy
and
Security
.
And
therefore
I
need
not
distinctly
shew
what
Liberty
that
Church
gives
to
the
Sin
of
Intemperance
,
the
highest
provocative
to
Lasciviousness
.
Lastly
,
For
that
of
the
grossest
Injustice
and
Vnrighteousness
,
no
men
in
the
world
have
such
Encouragement
to
make
no
bones
of
it
as
have
the
Children
of
the
Church
of
Rome
:
Diverse
of
whose
Practices
and
Principles
are
exactly
fitted
for
so
Execrable
a
Design
,
as
the
extirpating
out
of
mens
Minds
all
sense
of
Justice
or
Common
Honesty
.
As
particularly
,
the
Pope's
claiming
a
Power
to
dispense
with
the
most
Solemn
Oaths
,
and
frequent
exercise
of
that
Power
in
Absolving
Subjects
from
their
Allegiance
to
Heretical
Princes
,
and
otherwise
:
That
truly
Catholick
principle
,
that
Faith
is
not
to
be
kept
with
Hereticks
;
which
a
Council
of
Constance
put
in
practice
upon
poor
Iohn
Husse
:
The
Doctrine
of
Equivocation
and
Mental
Reservation
,
which
takes
away
all
Security
and
Confidence
in
one
anothers
words
,
and
tends
to
the
destruction
of
Humane
Society
.
This
Doctrine
is
not
proper
to
the
Iesuits
,
but
(
as
Father
Parsons
saith
in
his
Treatise
tending
to
Mitigation
)
hath
been
received
in
the
Roman
Church
for
Four
hundred
years
.
And
if
you
take
in
the
professed
Principles
of
that
their
most
Renowned
Order
,
which
improve
that
Doctrine
so
far
,
as
in
some
cases
,
but
especially
in
those
wherein
their
Religion
is
concerned
,
to
make
it
Lawful
or
at
least
Venial
,
to
back
Equivocations
with
Sacred
Oaths
,
and
horrible
Imprecations
;
and
that
before
a
Court
of
Judicature
(
at
least
if
it
consists
of
Hereticks
)
of
the
practising
upon
which
we
have
had
among
our selves
of
late
most
Amazing
Instances
:
If
,
I
say
,
you
take
in
these
principles
(
which
are
now
collected
out
of
their
Books
into
Pamphlets
,
and
exposed
to
the
View
of
every
Body
)
as
also
those
very
many
other
,
which
are
to
be
seen
in
the
Iesuits
Morals
,
you
will
say
that
should
we
rake
Hell
for
Doctrines
to
make
men
Devils
,
there
can
none
be
found
more
Effectual
for
the
purpose
than
those
wherewith
we
are
furnished
by
the
Church
of
Rome
.
And
so
much
shall
suffice
to
be
spoken
to
the
First
Particular
,
viz.
That
Popery
tendeth
as
much
as
is
possible
to
the
debauching
our
Souls
,
by
bringing
them
into
subjection
to
Vile
Affections
;
in
discoursing
on
which
we
have
studied
to
be
as
brief
as
can
be
.
Secondly
,
Popery
no
less
tendeth
to
Disquiet
mens
Minds
with
certain
troublesom
and
tormenting
Passions
.
We
have
shewed
in
the
First
Section
,
that
all
Corrupt
Affections
(
and
therefore
the
forementioned
,
to
which
all
may
be
reduced
)
are
of
a
very
tormenting
nature
:
In
saying
therefore
now
that
Popery
tends
to
disquiet
men
with
certain
troublesom
Passions
,
I
design
a
distinct
head
of
Discourse
,
viz.
That
the
better
and
wiser
any
man
of
that
Religion
is
,
the
more
will
his
Mind
be
disturbed
by
a
many
Points
thereof
;
particularly
with
Fear
,
Shame
,
Anxiety
and
Solicitude
:
And
First
,
For
the
Passion
of
Fear
,
what
can
so
excite
this
,
or
make
a
man
so
much
a
Slave
to
it
,
as
the
Popish
Doctrine
of
Purgatory
?
Whosoever
doth
really
believe
that
there
is
a
life
after
this
,
must
needs
be
more
or
less
solicitous
about
his
state
in
that
life
;
and
according
to
the
degrees
of
that
his
Faith
,
will
his
solicitude
be
greater
or
less
.
Now
the
belief
of
that
Doctrine
must
necessarily
be
accompanied
with
great
fear
of
Death
;
which
,
as
the
Apostle
saith
,
makes
those
who
are
under
the
power
of
it
all
their
life-time
subject
to
Bondage
.
For
,
as
the
pains
of
Purgatory
are
taught
to
be
so
dreadful
and
terrible
as
to
equallize
those
of
Hell
,
except
onely
in
the
duration
of
them
(
and
how
long
each
particular
person
may
lie
there
before
he
be
released
,
whether
scores
or
hundreds
of
years
,
as
also
what
degrees
of
Torment
shall
be
allotted
to
him
,
is
the
greatest
uncertainty
)
so
no
man
can
have
any
rational
assurance
,
let
him
lead
never
so
strictly
holy
a
life
,
of
escaping
this
place
of
Torment
;
No
nor
the
least
hope
neither
from
such
a
life
,
if
it
be
short
of
absolute
Perfection
,
as
whose
is
not
?
And
as
for
the
Efficacy
of
Penances
and
Indulgences
,
it
is
impossible
for
any
one
who
ever
thinks
seriously
about
the
concerns
of
his
Soul
,
and
understands
any
thing
of
Religion
,
at
least
not
to
be
full
of
diffidence
what
it
may
amount
to
.
Those
are
such
monstrous
Cheats
,
the
former
for
the
most
part
of
them
,
and
the
latter
all
of
them
,
that
such
as
are
not
much
short
of
Brutes
for
Folly
,
or
of
Devils
for
Wickedness
,
can
never
be
so
blinded
as
to
promise
to
themselves
the
least
benefit
or
advantage
from
them
,
and
much
less
that
which
is
promised
by
the
Pope
and
the
Priests
.
Again
,
what
a
Slavish
Fear
and
Dread
of
God
,
as
a
Revengeful
Being
,
must
needs
possess
the
Minds
of
those
who
have
imbibed
the
Church
of
Rome's
Doctrine
concerning
Whippings
and
Scourgings
,
and
other
severe
Penances
?
viz.
That
they
are
necessary
not
onely
for
Mortification
,
but
likewise
for
Satisfaction
,
in
the
Popish
sence
of
that
word
.
But
what
a
Spirit
of
Bondage
are
they
under
then
from
Dread
of
God's
Vengeance
,
in
believing
(
as
they
are
bound
)
that
God
will
not
Remit
the
punishment
of
Sin
where
the
Guilt
of
it
is
washed
away
with
the
Bloud
of
Christ
,
upon
the
performance
of
the
conditions
of
the
New
Covenant
(
which
is
as
Nonsensical
as
False
)
that
he
will
not
Remit
it
,
I
say
,
to
such
,
so
far
as
to
excuse
them
from
intolerable
Temporary
Torments
in
the
other
World
,
except
he
hath
other
satisfaction
given
him
in
this
life
by
themselves
;
nor
from
Torments
of
a
Vastly
long
duration
,
except
it
be
given
him
by
others
after
their
decease
?
Their
Church
is
so
well
aware
,
with
what
horrible
Dread
and
Fear
this
Doctrine
must
necessarily
affect
poor
credulous
Fools
,
that
she
hath
invented
it
for
that
very
reason
;
because
by
this
means
she
brings
them
into
the
most
Slavish
subjection
,
makes
her self
Mistress
of
their
Purses
,
and
is
enabled
to
have
her
fill
of
Tyranny
over
their
Consciences
,
their
Souls
and
Bodies
.
What
tongue
can
express
the
Devilishness
of
such
Practices
!
Next
for
the
Passion
of
Shame
;
The
necessity
of
all
People's
of
both
Sexes
Confessing
to
the
Priest
,
which
is
enjoyned
by
the
Council
of
Trent
to
be
done
once
a
year
at
least
,
More
)
as
if
all
the
modest
Maids
and
grave
Matrons
in
the
Parish
should
strip
themselves
stark
naked
,
and
in
that
manner
humble
themselves
before
their
Priest
once
a
year
:
Which
would
look
like
a
piece
of
unsupportable
Tyranny
.
And
yet
(
as
he
proceeds
)
this
extorted
Confession
upon
pain
of
Damnation
not
to
conceal
any
thing
,
is
not
the
stripping
of
a
man
to
his
naked
body
,
but
the
stripping
him
of
his
body
,
that
they
may
see
his
naked
Heart
,
and
so
by
the
force
of
this
Superstition
break
into
those
secrets
,
which
it
is
onely
the
due
priviledge
of
God
Almighty
to
be
acquainted
with
,
&c.
And
Lastly
,
What
Anxiety
and
Solicitude
must
those
Papists
minds
needs
be
tormented
with
,
who
are
at
all
concerned
about
their
Eternal
State
,
by
reason
of
these
following
Doctrines
,
viz.
That
of
the
Dependence
of
the
Efficacy
of
Sacraments
upon
the
Priests
intention
:
That
of
Confession
now
mentioned
,
decreed
in
the
Trent
Canons
,
viz.
That
the
Penitent
must
not
onely
confess
every
Mortal
sin
,
which
after
the
strictest
search
he
can
call
to
mind
,
but
even
his
particular
sinful
thoughts
,
his
secret
desires
,
and
every
circumstance
which
changeth
the
nature
of
the
sin
:
And
that
of
their
distinction
of
sins
into
Mortal
and
Venial
;
to
pass
by
many
others
.
As
for
the
First
of
these
,
That
known
Doctrine
of
the
Dependence
of
the
Efficacy
of
Sacraments
upon
the
Priests
intention
:
Such
as
Baptism
;
the
Lords
Supper
;
Absolution
,
which
is
a
grand
Popish
Sacrament
,
&c.
Can
it
be
other
than
a
great
disturbance
and
distraction
to
a
considering
person
,
whether
there
be
any
dash
of
Melancholy
in
his
Temper
or
no
,
to
think
with
himself
thus
:
What
if
after
all
my
care
and
all
my
expence
,
the
Priest
should
either
from
a
principle
of
Malice
or
non-advertency
not
direct
his
Intention
as
he
ought
to
do
?
Then
,
if
I
am
not
remedilesly
damned
,
I
am
at
least
in
eminent
danger
of
damnation
.
But
then
as
to
the
Second
relating
to
Confession
;
This
ushers
in
this
perplexing
difficulty
,
viz.
How
shall
I
in
enquiring
after
my
particular
sins
,
in
deed
,
word
and
thought
,
assure
my self
that
I
have
used
my
utmost
diligence
?
Which
if
I
have
not
done
,
my
Absolution
will
signifie
nothing
to
me
.
And
as
to
Confessing
the
Circumstances
of
sins
,
the
Questions
and
Scruples
which
naturally
arise
from
thence
are
too
many
to
be
recited
.
But
I
'le
transcribe
some
passages
of
the
Learned
Bishop
Taylor'
s
,
concerning
Auricular
Confession
,
which
are
greatly
to
our
present
purpose
.
Saith
he
in
his
Disswasive
from
Popery
,
the
First
Part
,
How
this
can
be
safely
done
,
and
who
is
sufficient
for
these
things
,
John
Geilerius
,
that
according
to
their
Cases
,
Enquiries
and
Conclusions
,
it
is
impossible
for
any
man
to
make
a
right
Confession
.
And
thus
he
concludes
that
Section
:
So
that
although
the
shame
of
private
Confession
be
very
tolerable
and
easie
,
yet
the
Cases
and
Scruples
which
they
have
introduced
,
are
neither
easie
nor
tolerable
.
And
though
,
as
it
is
now
used
,
there
be
but
little
in
it
to
restrain
sin
,
yet
there
is
very
much
danger
of
encreasing
it
,
and
of
receiving
no
benefit
by
it
.
But
yet
for
all
this
,
the
Trent
Gentlemen
in
the
fore-cited
Session
and
Chapter
,
call
it
an
impious
thing
to
say
that
this
their
Auricular
Confession
is
Carnificina
Conscientiarum
,
a
Racking
and
Torturing
of
Peoples
Consciences
.
But
it
would
be
a
wonder
if
the
greatest
Wickedness
should
be
unaccompanied
with
the
most
shameless
impudence
.
As
for
the
Third
Doctrine
I
named
,
viz.
That
of
their
distinction
of
Sins
into
Mortal
and
Venial
(
that
is
,
in
their
own
nature
so
)
the
intanglements
it
brings
men
into
are
inextricable
.
For
they
cannot
be
satisfied
from
their
Casuists
what
Sins
are
Venial
and
what
are
not
so
,
in
very
many
instances
.
And
much
less
can
they
distinguish
between
the
greatest
Venial
Sins
and
the
least
Mortal
ones
.
Now
,
considering
this
little
that
hath
been
said
,
as
the
Apostle
saith
,
2
Cor.
3.
17.
Where
the
Spirit
of
the
Lord
is
(
or
the
true
Spirit
of
Christianity
)
there
is
Liberty
,
so
may
we
say
,
Where
the
Spirit
of
Popery
is
,
there
is
Slavery
;
much
worse
than
Egyptian
Slavery
.
No
Papist
who
is
disposed
to
be
Devout
and
Religious
can
be
better
than
a
poor
Superstitious
Creature
:
Nor
can
scarcely
serve
God
after
a
better
sort
than
a
Turkish
Slave
doth
his
cruel
Patron
;
or
than
the
poor
Indians
Worship
the
Devil
.
But
that
those
of
them
who
make
Conscience
of
their
ways
,
and
are
Religiously
inclined
are
not
beholden
to
their
Popery
for
being
so
,
will
be
fully
made
to
appear
in
the
next
Chapter
.
CHAP.
XVIII
.
The
Third
Particular
discoursed
on
,
viz.
That
the
Admirable
Method
our
Lord
hath
taken
to
Instate
us
in
our
Christian
Liberty
,
is
made
lamentably
Ineffectual
by
Popery
.
This
shewed
as
to
each
of
those
four
Particulars
that
Method
consists
of
.
The
Second
Head
briefly
spoken
to
,
viz.
That
Popery
is
also
the
greatest
Enemy
to
that
Liberty
Christ
purchased
for
the
Jews
in
Particular
.
A
Pathetical
Exhortation
to
a
higher
valuing
of
the
Priviledges
we
enjoy
in
the
Church
of
England
concludes
the
Chapter
.
THirdly
,
The
Admirable
course
and
Method
which
our
Lord
hath
taken
to
instate
us
in
our
Christian
Liberty
is
made
lamentably
Ineffectual
by
Popery
,
For
,
First
,
Whereas
we
have
shewed
,
that
He
hath
fully
informed
us
concerning
all
the
parts
and
particulars
of
our
Liberty
,
what
can
the
Romish
Church
do
more
than
she
doth
to
keep
men
in
Ignorance
of
them
?
The
Holy
Scriptures
(
as
hath
been
said
)
She
hath
locked
up
:
And
though
(
as
that
excellent
Gentleman
Sir
Edwyn
Sandys
saith
)
as
well
to
beat
back
the
irksome
out-cries
of
their
Adversaries
,
And
such
base
,
blasphemous
Reflections
upon
the
Holy
Scriptures
have
been
published
,
both
from
their
Pulpits
and
Presses
,
as
speak
them
exceedingly
dangerous
by
reason
of
their
extreme
obscurity
,
even
in
points
necessary
to
Salvation
(
though
the
Apostle
saith
,
If
our
Gospel
be
hid
,
it
is
hid
to
them
that
are
lost
)
as
well
as
not
worth
the
reading
,
as
being
fitted
to
serve
all
turns
,
a
dead
letter
,
and
at
best
an
insufficient
Rule
,
and
not
signifying
any
thing
unaccompanied
with
their
paltry
Traditions
;
though
S.
Paul
saith
,
The
Scriptures
are
able
to
make
us
wise
to
Salvation
.
Nor
do
their
Preachers
make
any
great
amends
for
this
intolerable
abuse
;
for
,
as
they
are
too
generally
most
sottishly
ignorant
,
and
know
little
more
of
the
Scriptures
than
the
poor
people
,
so
the
most
Knowing
of
them
for
the
most
part
stuff
their
Sermons
with
Legends
and
Idle
tales
,
make
as
little
use
of
Scripture
as
they
can
,
and
feed
their
Flocks
with
sorry
Trash
,
nay
,
with
rank
Poison
mingled
with
the
sincere
milk
of
the
Word
,
and
the
Saving
Doctrines
of
the
Gospel
.
Secondly
,
Whereas
we
have
shewn
,
that
our
Lord
hath
furnisht
us
with
the
most
potent
Means
for
the
gaining
of
our
Christian
Liberty
,
this
Church
hath
also
taken
a
course
to
make
these
unsuccessful
We
will
instance
in
some
of
them
.
As
for
that
of
Believing
himself
to
be
the
Son
of
God
,
&c.
we
need
add
nothing
to
what
hath
been
said
to
shew
how
little
she
befriends
it
,
in
that
she
makes
her
own
Authority
the
onely
foundation
of
that
Belief
.
That
of
Hearing
his
Word
,
we
have
now
seen
how
Ineffectual
she
makes
it
.
That
of
Prayer
she
makes
so
as
much
as
she
can
,
both
by
her
foresaid
Doctrine
of
the
Non-necessity
of
imploying
the
Mind
therein
,
and
her
suitable
Practice
of
enjoyning
the
Reading
of
Prayers
in
an
unknown
Tongue
:
As
also
by
defiling
them
with
Superstitious
Rites
,
and
even
gross
Idolatry
:
And
by
joyning
many
Mediators
with
Iesus
Christ
.
That
of
the
Observation
of
the
Lords
day
,
for
which
we
have
uninterrupted
Tradition
from
the
Apostles
times
,
she
hath
made
as
effectual
to
the
business
't
is
designed
for
,
as
the
rest
of
her
Holy-days
.
That
of
Denying
our
sensitive
Appetites
,
she
is
a
wonderful
Friend
to
,
as
appears
by
the
foresaid
Doctrine
concerning
simple
Fornication
,
and
the
forementioned
Liberty
she
allows
,
and
the
Indulgences
her
Popes
have
granted
.
And
lastly
,
Those
of
the
Sacraments
,
how
unserviceable
hath
she
made
them
to
their
intended
End
,
by
her
Doctrines
of
opus
operatum
,
and
of
making
their
Efficacy
dependent
on
the
Priests
Intention
:
And
that
of
the
Lords
Supper
,
by
Robbing
the
People
of
half
,
and
converting
the
whole
by
her
prodigious
Doctrine
of
Transubstantiation
into
the
most
Shameful
Idolatry
;
and
by
her
,
Doctrine
of
the
Sacrifice
of
the
Mass
into
a
daily
Crucifying
our
Lord
afresh
,
and
putting
him
again
to
an
open
shame
.
Thirdly
,
Whereas
we
have
shewed
that
our
Lord
hath
purchased
for
us
a
rich
supply
of
Grace
,
to
enable
us
to
use
these
and
the
like
Means
with
happy
success
,
I
need
not
say
what
an
Enemy
Popery
is
to
this
Grace
and
the
Efficaciousness
thereof
,
having
now
shewn
what
an
Enemy
it
is
to
these
Means
.
Fourthly
,
Whereas
we
have
likewise
presented
several
most
powerful
Motives
,
which
our
Lord
hath
given
us
to
prevail
with
our
Wills
to
comply
with
this
Grace
,
Popery
is
apt
greatly
to
weaken
and
deaden
every
one
of
them
to
all
its
Proselytes
.
As
for
instance
,
1.
That
of
the
Vnconceiveable
Love
of
God
,
expressed
in
sending
his
onely
Begotten
Son
upon
the
Errand
of
our
Deliverance
,
&c.
Wherein
we
said
are
implied
two
wonderfully
exciting
Motives
to
comply
heartily
with
the
Method
Christ
hath
taken
to
set
us
free
from
the
Dominion
of
Sin
,
viz.
First
,
Gods
extremest
Hatred
of
Sin
,
in
that
he
would
not
propose
Terms
of
Reconciliation
to
Sinners
without
the
intervention
of
such
a
Sacrifice
as
that
of
his
Dear
Son
.
Secondly
,
His
as
wonderful
love
to
Sinners
.
Now
as
to
the
former
of
these
two
Motives
,
what
influence
can
it
have
upon
those
who
are
made
to
believe
that
a
company
of
little
sleight
Penances
will
satisfie
for
great
and
enormous
Crimes
?
Can
they
think
that
God
doth
account
Sin
so
heinous
and
intolerable
an
evil
,
when
they
presume
Him
so
willing
to
be
reconciled
to
great
Sinners
upon
the
most
easie
terms
and
conditions
?
The
foresaid
Gentleman
,
who
was
conversant
among
them
,
tells
us
,
Ave
Maries
and
Pater
Nosters
,
with
some
easie
Alms
to
them
that
are
able
,
and
some
little
Fasting
to
such
as
are
willing
.
And
that
he
himself
hath
known
,
when
the
Penance
for
Horrible
Blasphemy
,
and
that
frequent
too
,
besides
much
other
lewdness
,
hath
been
but
the
bare
saying
of
their
Beads
thrice
over
;
which
in
Italy
(
such
good
Husbands
are
they
)
hinders
no
business
,
but
(
as
he
also
observes
)
they
dispatch
their
Beads
as
they
walk
the
Streets
,
or
rid
business
at
home
,
making
it
two
lips
and
one
fingers
work
.
But
were
the
Penance
imposed
by
the
Priests
never
so
sharp
,
he
shews
that
the
Fathers
plenary
Pardon
sweeps
all
away
at
a
blow
.
And
that
of
these
they
have
granted
(
especially
the
Pope
that
lived
in
his
time
)
so
huge
a
number
,
that
he
believed
there
were
few
Churches
of
note
in
Italy
,
which
had
not
purchased
or
procured
a
perpetual
plenary
Indulgence
,
by
virtue
whereof
whosoever
at
certain
days
being
Confessed
,
and
,
having
Communicated
,
pours
out
his
Devotions
at
some
Altar
in
that
Church
,
or
gives
Alms
to
the
behoof
thereof
,
had
forthwith
free
Remission
of
all
sin
and
punishment
.
Which
,
I
say
,
is
the
most
effectual
course
that
can
be
devised
to
make
people
think
,
that
the
greatest
sins
are
no
greater
evil
in
God's
than
they
are
in
their
own
account
.
And
then
as
to
the
latter
Motive
,
how
is
the
Love
of
God
to
sinners
lessened
by
this
Doctrine
of
theirs
,
viz.
That
by
the
Sufferings
of
Christ
true
Penitents
are
indeed
delivered
from
Hell
,
but
not
from
the
direful
pains
of
Purgatory
,
which
(
as
was
said
)
may
be
equal
in
all
respects
to
those
of
Hell
,
except
in
the
duration
of
them
;
which
yet
may
endure
too
for
many
Ages
,
but
that
they
have
invented
means
to
shorten
them
.
And
their
eaking
out
the
satisfaction
which
Christ
hath
made
to
the
Divine
Justice
for
sinners
,
with
satisfactions
of
their
own
making
,
doth
also
not
a
little
disparage
his
and
his
Fathers
love
in
what
he
hath
suffered
in
their
behalf
.
2.
As
to
the
Motive
of
Christ's
Admirable
Example
,
we
have
shewed
of
what
little
Efficacy
this
is
made
by
the
Vile
Examples
of
his
Vicars
and
Vicegerents
,
and
their
Spiritual
Guides
.
Whereunto
I
will
add
this
passage
of
the
said
Sir
Edwin's
,
That
the
Iniquity
of
their
Chief
See
hath
been
so
exorbitant
,
as
to
have
raised
amidst
themselves
this
Proverb
or
saying
,
That
the
worst
Christians
of
Italy
are
the
Romans
,
of
the
Romans
the
Priests
are
Wickedest
,
the
Lewdest
Priests
are
preferred
to
be
Cardinals
,
and
the
baddest
Man
among
the
Cardinals
is
preferred
to
be
Pope
.
3.
As
for
this
Motive
,
viz.
The
assurance
Christ
hath
given
us
,
that
he
will
not
take
such
advantage
of
our
Frailties
as
to
cast
us
off
for
them
.
it
is
even
quite
taken
away
by
their
Doctrine
of
even
Venial
Sins
being
so
severely
punisht
in
Purgatory
.
4.
For
that
of
our
Saviour's
Mediation
and
Intercession
,
what
a
little
Motive
have
they
made
it
,
by
making
so
many
Co-Mediators
with
Iesus
Christ
,
as
if
his
Mediation
were
far
from
sufficient
.
And
nothing
hath
been
more
observed
than
that
for
one
Pater
Noster
,
they
say
very
many
Ave
Maries
.
And
the
Virgin
Mother
of
God
(
as
they
call
her
)
is
Caressed
after
that
rate
by
them
,
that
't
is
scarcely
uncharitable
to
suspect
that
they
lay
far
more
stress
upon
her's
than
upon
her
Son's
Merits
.
Lastly
,
To
joyn
together
the
Motives
of
the
Glorious
Reward
promised
to
the
subduing
of
Corrupt
Affections
,
and
the
most
Dismal
Punishment
those
are
threatned
with
who
gratisie
them
,
it
appears
abundantly
from
what
hath
been
already
said
,
that
they
have
made
these
exceedingly
weak
and
insignificant
.
But
that
one
Doctrine
is
enough
to
do
it
alone
,
which
we
find
backt
with
the
Authority
of
the
Council
of
Trent
,
viz.
That
Imperfect
Contrition
,
or
Attrition
,
although
by
it self
it
cannot
bring
a
sinner
to
Iustification
,
without
the
Sacrament
of
Penance
;
nevertheless
it
disposeth
him
for
the
obtaining
of
the
Grace
of
God
in
that
Sacrament
.
Now
they
tell
you
immediately
before
what
they
mean
by
Attrition
,
viz.
A
sorrow
for
Sin
,
arising
either
from
the
consideration
of
its
turpitude
,
or
from
the
fear
of
Hell
,
(
not
from
both
together
,
but
from
either
)
excluding
a
will
to
Sin
for
the
future
,
and
accompanied
with
the
hope
of
Pardon
.
Now
who
can
find
it
difficult
to
be
affected
with
sorrow
for
his
Sins
,
for
fear
of
Hell
,
and
to
be
willing
to
leave
off
to
sin
,
when
he
sees
Death
approaching
,
and
he
can
sin
no
longer
?
And
then
a
Priest
being
at
hand
to
apply
the
Sacrament
of
Penance
,
according
to
this
sweet
Doctrine
,
the
most
profligate
sinners
work
is
done
for
the
other
World
.
And
therefore
what
need
any
man
put
himself
to
the
trouble
of
subduing
his
Lusts
,
and
a
holy
life
,
seeing
all
that
's
necessary
to
Eternal
Salvation
may
be
dispatcht
on
the
Death-bed
?
If
it
be
said
,
that
no
man
can
be
certain
that
he
shall
have
any
time
of
sickness
before
death
,
or
that
he
shall
not
be
cut
off
in
a
Moment
,
as
many
are
,
or
that
he
shall
be
compos
mentis
,
and
have
the
use
of
Reason
in
his
Sickness
,
and
therefore
't
is
a
mad
thing
to
put
off
the
great
work
of
Saving
a
man's
Soul
to
the
very
last
:
I
say
,
if
this
be
said
,
the
Answer
is
easie
,
that
seeing
there
's
scarcely
one
in
some
hundreds
but
hath
at
some
time
or
other
the
use
of
his
Intellectuals
upon
his
Death-bed
,
and
so
very
few
comparatively
die
without
some
warning
,
there
is
no
doubt
of
it
,
but
a
hardned
sinner
will
put
those
things
to
the
Venture
,
when
once
he
hath
drunk
down
the
comfortable
Cordial
which
is
prepared
for
him
by
his
Spiritual
Physicians
,
and
that
by
a
General
Council
of
them
too
,
which
never
fails
of
being
Infallible
.
And
thus
we
have
seen
how
wofully
mischievous
Popery
is
in
making
as
ineffectual
as
can
be
the
most
admirable
Method
our
Lord
hath
pitcht
upon
for
the
setting
us
Free
from
the
Power
of
Sin
.
Which
Argument
I
have
been
the
more
brief
upon
,
because
I
have
already
discoursed
upon
it
in
the
Design
of
Christianity
.
Secondly
,
It
remains
to
be
shewn
what
an
Enemy
Popery
is
to
that
Liberty
which
our
Saviour
purchased
for
the
Iews
particularly
.
The
Church
of
Rome
hath
laid
on
a
far
more
intolerable
Burden
of
Ceremonies
and
Ritual
Observances
than
that
which
our
Saviour
took
off
their
shoulders
.
Which
,
as
they
fall
not
short
of
the
Iewish
ones
in
number
,
(
nay
I
may
say
do
much
exceed
them
)
so
they
are
(
to
say
nothing
how
grosly
Superstitious
many
of
them
are
,
and
some
as
Idolatrous
)
for
the
most
part
so
odd
and
uncouth
,
so
childish
and
ridiculous
,
so
vain
and
garish
,
as
that
it
is
not
conceivable
how
truly
Devout
and
Serious
people
should
stoop
so
low
as
to
give
their
Minds
to
them
,
and
not
lose
their
Seriousness
and
Devoutness
.
The
ill
influence
which
the
Mosaical
Ordinances
had
by
accident
,
and
through
their
own
default
upon
the
Minds
of
the
Iews
,
these
must
naturally
have
,
and
a
far
worse
,
upon
the
Minds
of
Papists
.
It
would
be
an
endless
piece
of
work
to
discourse
of
them
particularly
,
and
I
shall
onely
refer
the
Reader
to
the
Seventeenth
,
Eighteenth
,
and
Nineteenth
Chapters
of
the
several
times
quoted
Mystery
of
Iniquity
.
Nor
will
I
add
any
thing
farther
of
mine
own
upon
this
Unpleasant
subject
,
but
set
down
what
Sir
Edwyn
Sandys
hath
acquainted
us
with
from
his
own
Observation
.
Saith
he
,
To
omit
the
endless
multitude
of
Superstitions
and
Ceremonies
of
the
Church
of
Rome
,
enough
to
take
up
a
great
part
of
a
mans
life
to
gaze
on
and
to
peruse
;
being
neither
Vniform
in
all
places
,
as
some
would
pretend
,
but
different
in
divers
Countries
:
An
huge
sort
of
them
are
so
childish
also
and
unsavoury
,
that
,
as
they
argue
great
silliness
and
rawness
in
their
Inventors
,
so
can
they
naturally
bring
no
other
than
disgrace
and
contempt
to
those
exercises
of
Religion
wherein
they
are
stirring
.
Nor
can
I
forbear
to
add
the
following
large
Citation
from
the
same
Author
,
in
the
Conclusion
of
this
Discourse
,
of
the
infinite
injury
that
is
done
by
Popery
to
Christian
Liberty
:
Viz.
So
that
where
is
mad
Licentiousness
more
countenanced
in
the
whole
World
than
it
is
by
this
Church
?
And
where
are
poor
Mortals
made
such
miserable
Slaves
as
She
makes
them
?
And
consequently
,
how
can
there
be
a
greater
Enemy
than
the
Romish
Church
is
,
to
that
which
we
have
proved
to
be
the
true
,
and
most
Excellent
Liberty
?
And
now
is
it
possible
,
that
after
the
reading
of
the
foregoing
Account
of
the
unsupportably
Tyranny
,
the
intolerably
Corrupt
Principles
and
most
Abominable
Practices
of
the
Church
of
Rome
,
we
should
not
be
very
greatly
affected
with
the
Priviledges
we
enjoy
in
the
Church
of
England
?
And
with
the
infinite
Goodness
of
God
to
us
in
giving
us
our
Birth
and
Education
in
a
Church
which
affords
us
all
the
Advantages
of
which
that
Church
,
like
a
cruel
Step-Mother
,
robs
her
Children
?
We
live
in
a
Church
which
lays
before
us
the
Scripture
Arguments
for
our
Confirmati●n
in
the
Christian
Faith
;
which
obligeth
us
to
receive
the
Faith
of
Christ
upon
the
self-same
Grounds
and
Motives
that
are
proposed
by
our
Saviour
and
his
Apostles
,
and
upon
no
other
.
We
live
in
a
Church
which
not
onely
gives
us
free
leave
,
but
likewise
enjoyns
us
to
read
the
Holy
Scriptures
,
and
deprives
us
of
no
part
of
them
.
We
live
in
a
Church
which
requires
us
to
receive
nothing
as
an
Article
of
Faith
upon
her
bare
Authority
;
that
assumes
nothing
of
In●allibility
to
her self
,
but
freely
gives
us
the
Liberty
of
trying
all
things
:
That
imposeth
nothing
upon
our
Belief
or
Practice
as
necessary
to
Salvation
,
but
what
is
in
the
plainest
and
most
express
terms
to
be
found
in
the
Bible
:
That
makes
the
Scriptures
a
complete
Rule
of
Faith
,
and
adds
not
one
syllable
of
her
own
to
supply
their
defect
:
That
takes
no
Liberty
in
her
Constitutions
,
but
such
as
she
believes
to
be
agreeable
to
the
General
Apostolical
Rules
of
doing
all
things
decently
and
in
order
,
and
to
Edification
;
and
imposeth
these
not
as
of
Divine
Institution
,
or
as
necessary
in
their
own
nature
,
but
onely
as
Expedient
for
the
more
solemn
,
grave
and
decorous
Management
of
the
Publick
Worship
of
God
:
This
being
left
by
Christ
and
his
Apostles
to
the
Prudence
of
the
Governours
of
each
particular
Church
.
We
live
in
a
Church
which
Abominates
the
Worship
of
God
by
Images
,
allows
no
Prayers
to
Saints
or
Angels
,
but
onely
to
the
true
God
by
the
alone
Mediation
of
our
Lord
Iesus
Christ
.
We
live
in
a
Church
which
renounceth
all
Merit
of
good
Works
,
and
teacheth
us
to
expect
Salvation
onely
for
the
sake
of
Iesus
Christ
,
and
through
his
Righteousness
;
but
gives
not
the
least
countenance
to
Licentious
practices
,
or
Remissness
in
good
Works
;
and
teacheth
the
absolute
necessity
of
purging
our selves
by
the
Assistance
of
the
Divine
Grace
from
all
Filthiness
both
of
Flesh
and
Spirit
,
in
order
to
our
being
made
capable
of
God's
Complacential
love
here
,
and
Glory
hereafter
.
Lastly
,
(
whereas
I
might
be
exceedingly
large
upon
this
subject
)
we
live
in
a
Church
wherein
we
want
no
necessary
help
for
the
building
us
up
in
our
most
holy
Faith
,
or
our
having
the
Design
of
our
Saviour's
Religion
happily
effected
in
us
;
namely
,
the
Reformation
of
our
Lives
,
and
our
being
Renewed
after
the
Image
of
God
,
which
consisteth
in
Righteousness
and
true
Holiness
.
O
that
at
length
we
could
become
more
eflectually
sensible
of
the
blessed
priviledges
the
Divine
Goodness
vouchsafeth
to
us
of
the
Church
of
England
,
lest
we
be
made
to
Prize
them
by
the
Loss
of
them
:
Lest
our
general
monstrous
Ingratitude
,
and
lamentable
Unprofitableness
under
them
;
and
the
Wantonness
,
Peevishness
,
and
Causless
Separation
of
Multitudes
from
the
Communion
of
this
Church
,
provoke
the
Divine
Majesty
to
put
our
Necks
once
more
under
the
Iron
Yoke
of
those
Tyrants
,
which
made
such
Vassals
of
our
Fore-fathers
.
If
that
dismal
day
should
again
come
(
as
God
grant
it
may
not
)
with
what
Sorrow
and
Grief
of
Soul
shall
we
reflect
upon
our
neglecting
and
despising
such
happy
Opportunities
as
we
now
enjoy
?
What
would
we
not
then
gladly
part
with
to
regain
them
,
when
we
are
deprived
of
them
?
And
O
that
our
several
divided
Parties
were
capable
of
being
perswaded
to
consider
Sedately
and
Seriously
before
it
be
too
late
,
what
their
Gain
will
be
by
the
Fall
of
our
Chuch
,
when
themselves
and
their
Religion
lie
buried
together
in
her
Ruines
.
CHAP.
XIX
.
The
Fourth
Inference
,
That
he
onely
is
a
true
Christian
,
that
looks
upon
himself
as
obliged
to
be
no
less
Watchful
over
his
Heart
and
the
frame
and
temper
of
his
Mind
,
than
over
his
Life
and
Conversation
.
I
Shall
now
return
to
more
immediately
practical
discourse
,
for
what
remains
of
this
Treatise
,
which
is
far
more
pleasing
to
my self
than
that
I
have
been
employed
in
for
several
of
the
past
Chapters
;
as
necessary
and
seasonable
as
that
is
also
.
Fourthly
,
From
our
Notion
of
Christian
Liberty
this
is
another
manifest
Inference
,
viz.
That
a
true
Christian
is
one
that
looks
upon
himself
as
obliged
to
be
no
less
watchful
over
his
Heart
,
than
over
his
Life
and
Conversation
;
to
take
as
great
care
to
cleanse
the
inside
of
the
Cup
and
Platter
(
to
use
our
Saviour's
expression
)
as
the
outside
;
to
be
as
vigilant
over
his
Affections
,
as
over
his
outward
Behaviour
;
to
be
as
Solicitous
about
purging
himself
from
all
immoderate
Love
of
the
things
of
this
World
,
as
about
procuring
them
by
warrantable
and
lawful
means
.
The
true
Christian
makes
as
much
Conscience
of
Lusting
after
a
Woman
and
cherishing
impure
thoughts
,
as
he
doth
of
Lascivious
and
Wanton
Practices
;
Of
harbouring
Revenge
in
his
Breast
,
and
bearing
ill
will
to
any
,
as
of
repaying
Injury
with
injury
.
He
needs
not
to
be
made
sensible
that
't
is
no
less
his
duty
to
forgive
and
love
his
Enemies
,
than
to
forbear
reviling
them
or
doing
evil
to
them
;
that
't
is
as
indispensably
necessary
to
be
low
in
his
own
Eyes
,
and
to
think
meanly
of
himself
,
as
to
beware
of
a
haughty
and
supercilious
carriage
towards
others
;
that
he
cannot
more
safely
Covet
than
he
can
Steal
his
Neighbours
goods
;
that
he
is
as
much
bound
to
bring
his
Will
into
subjection
to
the
Will
of
God
,
under
the
severest
Providences
,
as
to
forbear
Murmuring
,
Repining
and
Charging
of
God
foolishly
.
He
who
is
a
Christian
in
deed
as
well
as
in
name
placeth
Religion
in
Governing
his
own
Spirit
,
no
less
than
in
any
External
performances
or
forbearances
of
what
nature
soever
;
in
putting
away
from
himself
all
Wrath
,
Bitterness
and
Sourness
,
no
less
than
in
abstaining
from
uncivil
deportment
towards
his
Brethren
.
This
man
doth
not
think
it
more
necessary
to
do
good
works
than
to
do
them
from
a
good
principle
:
And
he
is
as
much
concerned
about
Loving
of
God
,
as
about
Doing
what
he
hath
commanded
him
,
and
Forbearing
what
he
hath
forbidden
him
.
He
no
less
endeavours
to
Hate
sin
,
than
not
to
Commit
it
;
and
to
be
in
love
with
his
duty
,
than
to
do
his
duty
.
Nay
,
the
sincere
Christian
looks
upon
that
as
his
greatest
and
most
important
work
and
business
which
is
least
in
sight
,
which
is
to
be
done
within
himself
;
as
well
knowing
that
if
the
Tree
be
good
,
its
Fruit
will
be
so
also
:
That
(
as
our
Saviour
saith
)
a
corrupt
tree
cannot
bring
forth
good
fruit
,
nor
a
good
tree
evil
fruit
;
and
that
all
must
needs
be
well
without
him
,
if
all
be
well
within
him
:
And
that
no
outward
Temptations
can
be
forceably
enough
to
draw
him
to
sin
,
so
long
as
there
is
entertained
within
him
no
treacherous
Lust
,
that
is
ready
to
take
part
with
them
.
That
he
to
whom
this
Character
doth
not
belong
is
no
genuine
Christian
,
is
apparent
,
in
that
such
a
person
is
no
Freeman
.
And
as
a
great
number
of
Texts
do
plainly
speak
the
former
Proposition
to
be
true
,
so
is
it
to
be
concluded
from
what
hath
been
discoursed
of
the
nature
of
Christian
Liberty
;
from
our
having
demonstrated
that
it
consisteth
in
deliverance
from
all
Inslaving
Lusts
,
and
in
having
all
obstacles
taken
out
of
the
way
to
our
complete
complying
with
the
Laws
of
Righteousness
and
Goodness
.
CHAP.
XX.
The
Last
Inference
.
Viz.
That
the
most
Proper
and
Genuine
Christian
Obedience
is
that
which
hath
most
of
Liberty
in
it
;
namely
,
that
which
proceeds
from
the
Principle
of
Love
to
God
and
Goodness
.
FIfthly
and
Lastly
,
I
infer
from
our
discourse
of
Christian
Liberty
what
is
the
most
Proper
and
Genuine
Christian
Obedience
;
Surely
that
which
hath
most
of
Liberty
in
it
;
that
Obedience
which
is
most
free
and
least
forced
:
That
which
springs
from
an
Inward
Living
Principle
,
and
is
not
merely
occasioned
by
the
consideration
of
External
Motives
and
Arguments
.
And
then
doth
a
man
act
from
an
Inward
Principle
of
Life
,
when
he
acts
from
the
love
of
God
and
Goodness
.
There
is
scarcely
any
distinction
betwixt
these
two
,
for
to
love
God
,
that
is
,
as
God
,
is
to
be
inamoured
primarily
with
his
most
Beautiful
and
Amiable
Perfections
of
Righteousness
,
Purity
,
Beneficence
and
Mercy
;
all
which
may
properly
be
expressed
by
that
one
Excellent
word
GOODNESS
.
I
say
to
love
God
as
God
is
to
be
in
love
with
these
Perfections
primarily
,
and
to
love
His
Person
upon
the
account
of
them
,
if
it
be
lawful
to
distinguish
them
,
and
abstract
His
Person
from
His
Perfections
.
But
those
do
most
truly
conceive
of
that
Incomprehensible
Being
,
who
make
no
such
Abstraction
,
but
describe
Him
by
calling
Him
Infinite
Righteousness
and
Purity
,
Bounty
and
Mercy
,
Wisdom
and
Power
,
&c.
rather
than
a
Being
in
whom
are
all
these
Perfections
:
For
they
are
not
so
properly
said
to
be
in
God
,
as
to
be
God
Himself
.
Thus
limited
that
Maxim
of
the
Schools
is
indisputably
true
,
viz.
Quicquid
est
in
Deo
est
ipse
Deus
:
Whatsoever
is
in
God
is
God
himself
.
So
that
I
say
,
to
love
God
and
to
love
Goodness
as
such
do
amount
to
the
same
thing
:
To
love
God
not
because
Good
in
himself
,
but
because
Good
and
Kind
to
me
,
is
more
self-love
than
a
love
of
God
.
A
Wicked
man
may
thus
love
God
,
for
as
the
Wise
man
observes
,
that
every
man
is
a
friend
to
him
that
giveth
gifts
,
so
is
he
especially
to
him
that
bestoweth
gifts
upon
himself
;
the
very
Brutes
are
so
,
and
he
is
more
a
Devil
than
a
Man
that
is
not
so
.
Publicans
and
Sinners
,
our
Saviour
saith
,
do
love
those
who
love
them
,
and
the
more
a
man
loves
himself
the
more
will
he
be
inclined
to
love
his
Benefactors
and
best
Friends
as
such
.
Now
(
as
I
said
)
that
is
the
most
Free
,
and
consequently
the
most
Christian
Obedience
which
ariseth
from
an
Inward
lively
sense
of
the
Beauty
and
Amiableness
of
Goodness
,
of
the
Christian
Virtues
and
Graces
,
which
are
all
so
many
Rays
of
and
Emanations
from
the
Divine
Goodness
,
and
therefore
those
who
are
indued
with
them
are
said
to
be
partakers
of
a
Divine
nature
:
And
when
we
act
from
this
Principle
we
act
from
a
New
nature
,
and
I
need
not
say
that
no
actions
are
so
free
as
natural
actions
.
Thus
to
do
good
is
to
do
like
God
himself
,
the
Freest
of
all
Agents
;
for
he
doth
good
not
from
External
Motives
,
but
from
the
Infinite
Complacency
he
takes
in
Goodness
it self
.
I
am
the
Lord
who
exercise
Loving
kindness
,
Iudgment
and
Righteousness
in
the
Earth
,
for
in
these
things
do
I
d●light
saith
the
Lord
,
Ier.
9.
24.
Which
is
as
much
as
to
say
,
therefore
I
am
exercised
in
these
things
,
because
I
delight
in
them
:
or
,
my
delight
in
these
things
is
the
Principle
whereby
I
am
acted
in
the
Exercise
of
them
.
Thou
art
Good
(
saith
the
Psalmist
)
and
dost
good
,
Psal.
119.
68.
Or
,
because
thou
art
Good
thou
dost
good
,
and
God's
being
Good
is
his
Delighting
in
Goodness
.
Righteousness
and
Goodness
are
too
Excellent
things
to
be
made
mere
means
to
a
farther
End
.
Who
is
a
God
like
unto
thee
,
that
pardoneth
Iniquity
,
and
passeth
by
the
Transgression
of
the
Remnant
of
his
Heritage
,
he
retaineth
not
his
anger
for
ever
(
and
why
he
doth
not
,
the
next
words
tell
us
)
because
he
Delighteth
in
Mercy
,
Mic.
7.
18.
And
our
imitating
of
God
and
being
like
to
him
is
the
great
design
and
business
of
our
Saviour's
Religion
.
But
I
would
not
be
understood
as
if
I
affirmed
that
that
Obedience
which
springs
from
Hope
or
Fear
,
or
is
excited
by
the
consideration
of
Rewards
and
Punishments
is
an
Obedience
not
becoming
and
unworthy
of
Christians
:
If
so
,
I
should
condemn
our
Saviour
and
his
Apostles
for
proposing
such
Motives
.
But
I
say
,
First
,
That
the
most
genuinely
Christian
Obedience
is
that
which
proceeds
from
Love
,
from
the
Love
of
God
and
Goodness
;
Not
that
Christianity
doth
exclude
all
other
Motives
,
but
this
is
the
Chief
and
Principal
,
because
it
makes
our
Obedience
most
Free
,
and
makes
us
most
like
to
God
in
doing
Good
.
Secondly
,
I
say
also
that
to
do
good
from
a
Principle
of
love
to
God
and
Goodness
,
and
to
do
it
from
the
hope
of
Heaven
and
the
fear
of
Hell
are
one
and
the
same
thing
,
if
we
have
a
true
notion
of
Heaven
and
Hell
:
That
is
,
if
we
conceive
of
the
Heavenly
State
as
that
which
consists
in
a
perfect
likeness
to
God
(
as
perfect
as
our
Natures
are
capable
of
)
and
a
full
and
complete
enjoyment
of
him
;
and
of
the
Hellish
State
as
that
which
is
directly
opposite
to
the
Heavenly
,
according
to
this
Notion
of
it
.
Now
I
need
not
spend
one
minute
in
shewing
,
that
to
do
good
from
the
hope
of
such
a
Happiness
,
and
from
the
fear
of
such
a
Misery
,
is
to
be
acted
by
the
foresaid
principle
of
Love
in
so
doing
.
Thirdly
,
I
add
,
that
to
be
acted
by
mere
External
Motives
,
Motives
wholly
Extrinsical
to
God
and
Goodness
,
by
the
●●ar
of
Hell
onely
considered
as
a
place
of
Torment
,
and
the
hope
of
Heaven
onely
considered
as
a
place
of
great
Pleasure
and
Joy
,
without
considering
the
nature
of
that
torment
and
the
nature
of
that
Joy
,
this
is
a
low
and
mean
Obedience
,
as
having
nothing
but
Self-love
in
it
,
and
Self-love
of
the
lower
kind
too
;
and
this
is
a
forced
not
a
free
Obedience
.
It
is
a
certain
truth
,
that
he
who
hath
no
sense
of
the
inward
Pulchritude
and
Loveliness
of
Virtue
,
and
of
the
Deformity
and
Ugliness
of
Vice
,
and
the
Eligibleness
of
the
former
before
the
latter
considered
in
themselves
,
and
therefore
would
be
a
Wicked
wretch
if
he
were
not
held
in
by
the
mere
hope
of
a
Reward
and
fear
of
Punishment
,
though
he
be
never
so
Conformable
outwardly
to
the
Laws
of
Christ
,
this
man
is
no
Christian.
He
is
much
nearer
to
the
Kingdom
of
God
,
than
he
on
whom
Hope
and
Fear
have
no
Influence
to
make
him
better
,
but
he
hath
not
attained
to
a
due
qualification
and
meetness
for
it
.
I
appeal
to
any
Father
,
whether
he
would
account
such
a
one
a
good
Child
who
is
mightily
observant
of
him
,
if
he
were
assured
that
his
Obedience
proceeded
from
no
more
generous
Principles
;
and
that
he
would
be
a
Rogue
and
a
Villain
but
for
fear
of
the
Lash
,
and
that
he
hopes
for
his
Estate
.
As
little
reason
hath
our
Saviour
to
account
such
Disciples
of
his
good
Christians
,
as
we
have
to
account
such
Sons
of
ours
good
Children
.
And
from
what
hath
now
been
said
we
learn
what
to
think
of
the
Principle
of
Gratitude
;
Whether
this
makes
that
Obedience
which
ariseth
from
thence
the
most
genuinely
Christian
Obedience
,
as
it
is
ordinarily
said
it
doth
.
If
our
Gratitude
proceeds
merely
from
the
consideration
of
the
Divine
Bounty
to
our
selves
,
taking
no
notice
of
that
expressed
to
our
Fellow-Creatures
,
it
hath
nothing
but
Self-love
in
it
,
and
therefore
is
more
Animal
than
Christian
Gratitude
.
And
consequently
,
I
need
not
ask
what
we
are
to
think
of
that
Gratitude
which
is
founded
onely
or
chiefly
upon
the
Peculiarity
of
God's
love
to
our
selves
;
that
wherein
the
Sweetest
and
most
Indearing
Consideration
is
this
,
that
the
Generality
of
Mankind
are
excluded
from
it
:
Truly
this
is
a
worse
than
mere
Animal
Gratitude
,
and
speaks
a
Mind
exceedingly
destitute
of
that
Divine
(
and
therefore
Christian
)
temper
,
which
exerts
it self
in
Universal
good
will
.
And
I
am
certain
that
the
more
a
Christian
any
man
is
,
the
higher
will
the
Consideration
of
other's
having
a
share
with
him
in
the
Blessings
of
God
advance
his
Gratitude
.
And
that
which
doth
most
become
us
springs
more
from
a
lovely
sense
of
the
Divine
Beneficence
considered
as
largely
extended
,
than
from
the
Consideration
of
its
being
terminated
on
our
own
Persons
or
Families
,
or
some
few
people
besides
our selves
.
I
do
not
say
,
that
the
peculiarity
of
a
Favour
ought
not
to
affect
us
,
when
it
is
not
in
our
Fancy
onely
but
in
reality
:
But
,
I
say
,
there
is
nothing
but
what
is
natural
,
(
it
is
impossible
we
should
not
be
affected
with
it
when
we
consider
it
)
there
is
nothing
proper
to
a
Christian
in
such
a
Gratitude
;
and
I
say
also
,
that
though
this
Consideration
,
I
have
such
a
Mercy
conferred
upon
me
,
which
not
one
in
a
thousand
is
blessed
with
besides
my self
,
must
needs
the
more
affect
me
with
Joy
and
Gratitude
;
because
it
makes
me
sensible
that
it
was
more
than
a
thousand
to
one
I
might
have
missed
of
it
too
,
supposing
it
was
no
fruit
of
my
extraordinary
diligence
,
and
I
did
no
more
than
others
for
it
who
went
without
it
:
Yet
it
would
be
a
very
Uncharitable
,
and
therefore
Wicked
,
thing
in
me
to
be
so
much
the
more
thankful
for
that
Mercy
,
because
it
is
denied
to
most
others
.
There
is
a
Vast
difference
between
being
the
more
grateful
for
a
Blessing
,
because
,
since
so
small
a
number
are
partakers
of
it
,
I
am
one
of
those
that
are
;
and
being
so
,
because
so
small
a
number
are
partakers
of
it
.
And
the
more
will
our
Gratitude
have
of
the
truly
Christian
Spirit
,
the
less
we
abstract
our selves
from
others
in
the
Consideration
of
those
obligations
God
hath
laid
upon
us
together
with
others
;
and
by
consequence
that
Obedience
will
be
most
Christian-like
which
flows
from
such
a
Gratitude
.