PART
I.
CHAP.
I.
The
peculiar
Excellency
of
this
Parable
of
our
Saviour
;
and
touching
Parables
in
General
.
THE
CONTENTS
.
-
§
I.
The
curious
Scheme
and
admirable
structure
of
this
Parable
,
the
special
Design
of
it
,
and
the
intention
of
the
Authour
of
this
Discourse
in
handling
it
.
-
§
II.
The
Obscurity
of
the
Gentile
Oracles
,
Old
Philosophers
,
and
Ancient
Writers
of
all
kinds
.
Of
the
Allegories
of
the
Old
Testament
,
and
the
Figurative
way
of
our
Saviour
in
the
New
.
-
§
III.
The
reasons
of
the
Pagan
obscurity
,
and
of
the
Figures
of
the
Old
Testament
;
especially
of
our
Saviour's
so
much
use
of
Parables
.
-
§
IV.
Of
the
danger
of
Allegorical
Interpretations
:
the
peculiar
advantage
and
security
of
doing
it
in
this
Parable
:
the
caution
of
the
Authour
therein
.
§
I.
I
Verily
persuade
my self
that
there
is
no
intelligent
person
who
shall
happen
to
reade
the
passage
of
Holy
Scripture
now
before
us
,
but
will
presently
,
and
at
the
first
prospect
of
it
,
take
notice
of
a
very
beautifull
and
affecting
scene
of
things
represented
to
him
:
wherein
it
will
be
very
hard
for
him
to
determine
,
whether
the
variety
of
matter
,
just
proportions
of
the
particulars
,
or
decent
and
natural
order
of
things
,
do
more
vie
with
each
other
,
or
more
equally
conspire
to
fill
his
imagination
,
and
affect
his
heart
.
For
in
the
very
letter
of
this
Parable
he
will
see
described
,
first
,
the
Benignity
,
indulgence
and
condescension
of
a
Father
to
his
Son
,
together
with
the
Folly
and
licentiousness
of
youth
;
then
the
Gradual
progress
and
sad
catastrophe
of
a
course
of
debauchery
;
after
this
the
usual
misgivings
of
heart
and
change
of
mind
upon
such
change
of
affairs
,
the
serious
reflexions
upon
,
and
late
repentance
of
such
follies
:
Then
again
a
description
of
Parental
affections
;
the
exorableness
of
a
Father
upon
his
Son's
submission
;
the
profuseness
of
his
kindness
upon
his
reformation
;
and
,
lastly
,
the
transports
of
his
joy
upon
his
plenary
recovery
.
And
indeed
the
most
powerfull
passions
of
humane
nature
are
here
drawn
with
that
admirable
skill
as
to
equal
the
very
life
it self
.
It
was
not
therefore
pronounced
at
adventure
by
the
Learned
Hugo
Grotius
,
but
agreeably
to
his
usual
sagacity
,
Inter
omnes
Christi
Parabolas
,
haec
sanè
est
eximia
,
plena
affectuum
,
&
pulcherrimis
picta
coloribus
.
when
he
said
,
This
Parable
of
the
Prodigal
Son
is
the
most
remarkable
of
all
those
which
were
delivered
by
our
Saviour
,
as
being
the
most
passionate
and
affecting
,
set
out
and
adorned
with
the
most
lively
colours
,
and
beautifull
similitudes
.
All
which
is
discernible
upon
the
most
transient
glance
upon
it
.
But
he
that
,
H.
Grot.
in
v.
20.
not
contenting
himself
with
so
superficial
a
view
,
shall
defix
his
thoughts
,
and
maturely
consider
the
intendment
of
our
Saviour
in
this
Figure
,
will
partly
by
the
Occasion
upon
which
it
was
delivered
,
and
partly
by
the
thread
of
the
Parable
it self
,
most
assuredly
be
led
into
an
apprehension
of
some
greater
mystery
therein
contained
.
For
taking
his
view
from
such
station
,
and
thence
attentively
surveying
the
whole
scope
and
design
of
this
Scripture
,
he
will
find
in
the
general
,
that
herein
is
traced
out
the
journey
from
Aegypt
(
a
state
of
servitude
)
to
the
Land
of
Promise
,
through
a
troublesome
and
disconsolate
wilderness
;
or
the
passage
from
the
brink
of
Hell
to
the
gates
of
Heaven
.
More
particularly
he
will
observe
the
unhappy
onset
and
beginnings
,
the
crooked
and
anfractuous
proceedings
,
the
dangerous
precipices
,
and
the
horrid
and
fatall
mischiefs
of
a
sinfull
course
,
graphically
described
:
He
will
also
descry
the
direct
,
but
laborious
,
the
sorrowfull
,
but
certain
way
of
recovery
:
And
lastly
,
the
glorious
triumph
,
the
comfortable
condition
,
and
the
sure
station
of
him
that
hath
happily
conquered
the
aforesaid
difficulties
,
and
is
arrived
at
the
serene
top
of
Vertue
;
together
with
the
general
applause
,
and
universal
Jubilee
of
Heaven
and
Earth
upon
such
an
atchievement
.
And
in
confidence
that
all
these
things
are
pointed
at
,
and
intended
in
the
scene
before
us
,
(
as
I
do
not
doubt
but
will
be
evident
by
and
by
,
)
I
do
design
to
take
occasion
from
hence
to
discourse
somewhat
fully
and
practically
of
these
three
very
important
particulars
.
(
viz.
)
-
1.
Of
the
nature
of
Sin
,
and
the
mischiefs
of
a
wicked
course
.
-
2.
Of
the
nature
and
admirable
efficacy
of
Repentance
.
Lastly
,
Of
the
exorableness
of
the
Divine
Majesty
,
and
the
unexpressible
benignity
and
graciousness
with
which
he
entertains
returning
sinners
.
And
,
provided
the
management
prove
answerable
to
the
design
,
I
cannot
in
the
least
mistrust
the
acceptableness
of
a
work
of
this
nature
to
any
sort
of
men
,
who
have
so
much
seriousness
and
manly
sense
in
them
,
as
to
value
things
in
proportion
to
their
real
usefulness
;
forasmuch
as
there
is
not
that
subject
to
be
treated
of
,
which
comes
more
close
and
home
to
the
greatest
concerns
of
all
mankind
.
For
,
In
the
first
place
,
There
are
scarcely
any
so
prodigiously
vain
,
as
not
to
acknowledge
themselves
to
be
sinners
:
and
what
can
be
of
more
use
to
him
that
makes
that
acknowledgement
,
then
to
understand
what
it
is
which
makes
Sin
to
be
sinfull
,
what
gives
it
its
malignity
,
and
makes
guilt
inseparably
to
adhere
to
it
,
what
are
the
several
states
of
sin
and
sinners
,
and
especially
what
is
the
natural
course
and
tendency
,
the
sudden
growth
and
unhappy
progress
of
sin
?
since
hereby
his
conscience
being
inlightned
,
will
be
both
better
able
to
make
just
reflexions
upon
what
is
past
,
and
also
be
made
more
cautious
and
diligent
for
the
time
to
come
.
And
although
it
be
true
that
every
man
hath
not
run
the
same
mad
risk
of
sin
which
is
here
decyphered
in
the
Prodigal
Son
:
yet
as
that
is
owing
to
the
especial
providence
and
preventing
grace
of
God
,
where-ever
the
case
is
such
;
so
that
happy
person
will
,
by
observing
the
wild
extravagancies
,
the
extreme
follies
and
horrid
mischiefs
,
which
others
incurr
before
conversion
,
be
the
more
provoked
to
adore
the
Divine
Goodness
in
his
own
preservation
.
Again
,
What
can
be
of
more
moment
to
those
that
are
apprehensive
of
the
Majesty
and
Purity
of
God
,
of
the
holiness
of
his
Laws
,
of
the
certainty
of
a
Judgement
to
come
,
and
withall
are
sensible
of
the
frailty
of
humane
nature
,
and
conscious
of
their
own
many
and
great
miscarriages
,
then
to
behold
the
nature
of
Repentance
plainly
described
,
and
to
be
instructed
in
the
methods
of
making
good
their
retreat
,
of
redintegrating
themselves
,
and
successfully
recommending
their
deplorable
estate
and
condition
to
the
Divine
Philanthropy
and
mercy
?
Lastly
,
What
can
be
more
ravishingly
comfortable
to
a
contrite
sinner
,
then
to
understand
the
efficacy
of
true
Repentance
,
to
see
a
door
of
hope
open
to
the
worst
of
sinners
upon
their
coming
to
themselves
,
and
returning
to
their
duty
,
to
be
assured
of
the
hearty
compassions
of
the
Divine
Majesty
,
to
see
the
arms
of
the
Almighty
open
to
receive
and
embrace
returning
Children
;
and
all
this
as
it
were
in
perspective
,
lively
represented
?
§
II.
But
in
regard
it
is
a
Parable
which
we
have
in
hand
,
I
think
my self
obliged
(
in
order
to
the
laying
a
good
foundation
of
what
we
shall
afterwards
build
upon
it
)
here
in
our
entrance
to
premise
something
briefly
,
first
,
touching
the
ancient
use
of
this
Schematical
and
Figurative
way
of
expression
,
and
the
Reason
of
such
usage
;
secondly
,
touching
the
Explication
and
Application
of
such
kind
of
discourses
.
And
for
the
first
of
these
,
I
cannot
reasonably
imagine
,
that
any
man
who
shall
peruse
these
papers
,
should
be
so
great
a
stranger
to
all
that
hath
past
in
former
times
,
as
not
to
be
aware
,
that
it
was
the
general
custome
of
Wise
men
of
old
,
to
deliver
their
Sentiments
after
this
manner
and
in
such
a
style
;
and
this
not
onely
in
meer
humane
and
common
Writings
,
but
even
in
Sacred
Writ
it self
.
To
say
nothing
of
the
famous
Oracles
of
the
Gentiles
,
which
in
other
circumstances
as
well
as
in
this
of
Mysteriousness
,
have
been
observed
to
Ape
and
imitate
those
of
the
true
God
:
And
to
pass
by
the
ancient
Poets
,
who
were
reputed
as
both
the
Divines
and
the
Philosophers
of
the
Ages
in
which
they
lived
,
and
who
were
well
known
to
have
affected
an
Oracular
obscurity
,
as
much
as
the
Oracles
affected
their
way
of
versifying
:
If
we
take
notice
of
the
ancient
Proverbs
of
Nations
,
which
are
supposed
to
carry
the
marks
of
the
wisedom
of
their
respective
times
and
people
,
these
we
find
for
the
most
part
obscure
and
Aenigmatical
.
And
for
the
ancient
Philosophers
,
and
men
of
renown
,
such
as
the
Wise
men
of
Greece
,
distinctively
so
called
,
or
such
as
Pythagoras
,
Socrates
,
&c.
who
were
no
whit
inferiour
to
the
former
,
he
knows
nothing
of
them
that
is
not
sensible
,
not
onely
of
accidental
,
but
also
of
designed
obscurity
in
their
writings
and
sayings
.
As
for
the
Sacred
Writings
of
the
Old
Testament
,
though
with
all
good
men
I
worthily
adore
that
Divine
Spirit
which
made
choice
of
and
directed
the
Pen-men
of
Holy
Scripture
;
and
readily
acknowledge
both
the
plainness
and
perspicuity
thereof
in
the
necessary
rules
of
life
,
without
which
it
could
not
have
answered
the
ends
of
the
Divine
Wisedom
in
the
enditing
of
it
;
and
also
that
wheresoever
it
is
abstruse
,
it
is
as
far
from
phantastry
and
affected
obscurity
,
as
the
Pagan
Oracles
were
notoriously
guilty
thereof
:
notwithstanding
it
cannot
be
denied
,
but
that
as
well
the
Prophets
as
other
holy
Pen-men
,
do
frequently
make
use
of
Metaphors
,
Allegories
,
and
other
Schematical
forms
,
which
must
needs
be
attended
with
competent
obscurity
,
these
being
as
it
were
a
veil
drawn
over
the
face
of
Divine
Truth
.
Hence
it
is
that
Solomon
makes
the
words
of
the
wise
,
Prov.
1.
6.
and
their
dark
sayings
,
to
be
two
expressions
denoting
the
same
thing
:
for
,
as
he
in
another
place
speaks
,
their
discourses
are
like
Apples
of
Gold
in
Pictures
of
Silver
;
Prov.
25.
11.
that
is
,
besides
a
truth
and
beauty
in
the
outside
or
case
of
the
letter
,
they
had
a
more
rich
and
precious
meaning
within
.
And
accordingly
we
may
observe
the
Apostles
of
our
Lord
,
in
the
New
Testament
,
frequently
to
fix
upon
and
pursue
a
mystical
sense
of
some
of
those
passages
in
the
Old
Testament
,
which
would
to
an
ordinary
Reader
have
seemed
most
strictly
and
literally
to
be
understood
.
Yet
I
do
not
think
this
will
prove
a
sufficient
warrant
for
Philo
,
or
some
other
Jewish
Writers
,
to
turn
all
those
sacred
records
into
Allegory
:
nor
that
it
will
altogether
excuse
those
ancient
Learned
Christians
from
all
mistake
,
who
thought
there
was
no
way
of
reaching
the
full
sense
of
the
Old
Testament
,
but
by
tracing
a
perpetual
Metaphor
,
and
looking
every-where
beyond
the
letter
.
However
their
practice
makes
it
sufficiently
evident
,
that
it
was
the
common
sense
of
Antiquity
,
that
the
style
of
those
Writings
was
mysterious
and
figurative
,
which
is
enough
for
my
present
purpose
.
§
III.
If
now
we
proceed
to
enquire
into
the
Reasons
of
this
usage
;
so
far
as
concerns
the
Pagan
Mysteries
,
we
may
say
with
justice
enough
,
that
it
was
their
interest
to
hide
those
things
from
the
light
,
that
could
not
endure
the
trial
of
it
:
and
for
a
great
many
of
their
Philosophers
,
they
designed
more
to
procure
a
veneration
to
their
own
persons
,
then
to
benefit
the
world
;
and
chose
rather
to
seem
wise
themselves
,
then
endeavoured
to
make
others
to
be
so
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Alex
.
Strom.
lib.
1.
Or
at
least
the
not
improbable
account
which
S.
Clement
of
Alexandria
gives
of
this
matter
may
satisfie
us
;
whose
words
are
these
,
The
manner
and
style
in
which
the
Greek
Philosophers
handled
their
Philosophy
was
like
to
that
of
the
Hebrews
,
dark
and
aenigmatical
:
for
from
them
,
whom
they
esteemed
and
called
Barbarians
,
did
those
admired
Sages
(
as
that
Learned
Authour
shews
at
large
)
borrow
or
steal
most
of
that
which
was
remarkable
amongst
them
:
and
then
no
wonder
if
they
took
the
Casket
with
the
Jewel
;
the
manner
of
delivery
,
as
well
as
the
matter
they
delivered
.
But
now
if
our
curiosity
lead
us
farther
,
to
consider
,
what
should
be
the
reasons
why
the
Sacred
Writers
themselves
observed
this
style
,
there
are
several
things
may
be
noted
as
of
great
moment
in
the
case
.
Namely
,
1.
Forasmuch
as
the
Divine
Wisedom
saw
it
fit
in
the
infancy
of
the
world
,
to
exhibit
a
discovery
of
his
mind
and
will
,
suitable
to
the
capacity
of
the
men
and
the
Age
,
reserving
the
more
full
and
adequate
delivery
of
himself
to
the
fulness
of
time
,
when
the
minds
of
men
,
having
been
opened
and
inlarged
by
degrees
,
should
by
those
previous
applications
be
prepared
and
made
capable
of
those
brighter
beams
of
Divine
Truth
,
which
he
ultimately
intended
to
display
:
Hereupon
it
was
necessary
,
that
the
Prophets
and
holy
Pen-men
should
be
directed
in
such
sort
,
as
that
on
the
one
hand
,
and
in
the
letter
,
their
discourses
should
condescend
to
the
present
dispensation
;
but
yet
withall
should
on
the
other
hand
reflect
and
glance
upon
,
and
give
some
hints
of
,
that
which
was
principally
intended
,
and
hereafter
to
be
clearly
revealed
.
From
whence
it
must
needs
come
to
passe
,
(
both
the
aforesaid
purposes
being
jointly
to
be
pursued
)
that
there
must
be
a
frequent
use
of
Figures
and
Allegories
,
and
consequently
some
Obscurity
.
2.
But
then
,
secondly
,
Because
it
was
not
the
mind
of
God
,
wholly
to
cloud
and
obscure
the
glories
that
were
afterwards
to
appear
,
he
ordered
it
so
,
that
such
a
thin
veil
drawn
over
the
matter
should
not
more
set
off
the
beauty
,
then
stir
up
the
attention
of
the
mind
,
and
allure
men
to
a
very
diligent
inquisition
.
For
,
as
much
as
utter
obscurity
of
the
matter
,
or
absolute
impossibility
of
accomplishing
what
is
designed
,
do
discourage
and
blast
both
enquiry
and
endeavour
:
so
much
doth
moderate
and
not
insuperable
,
either
difficulty
or
obscurity
,
inflame
a
generous
mind
to
comprehend
and
conquer
;
and
as
none
but
fools
reach
at
plain
impossibilities
,
so
none
but
ignoble
and
little
spirits
are
beaten
off
by
meer
difficulty
.
Thus
in
effect
this
way
of
writing
became
a
Lapis
Lydius
,
or
Touchstone
of
minds
,
fit
for
and
capable
of
excellent
improvements
.
And
this
is
the
very
account
which
S.
Justin
the
Philosopher
and
Martyr
gives
of
this
matter
.
Justin
in
dial
.
cum
Tryphone
Judaeo
.
The
Prophets
(
saith
he
)
did
cover
the
things
they
delivered
under
Types
and
Parables
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
insomuch
that
it
was
not
easie
for
every
one
to
understand
many
of
those
things
which
they
spoke
of
,
and
the
rather
because
they
would
exercise
the
diligence
and
study
of
those
that
applied
themselves
to
their
instructions
.
Again
thirdly
,
this
way
of
expression
recommended
it self
upon
this
account
,
that
whatsoever
was
represented
in
this
Parabolical
way
,
was
apt
to
insinuate
more
closely
,
and
work
more
powerfully
upon
the
affections
.
Forasmuch
as
in
this
case
the
mind
was
not
onely
addressed
to
,
by
the
meer
dint
of
reason
,
but
truth
was
in
a
manner
made
visible
,
and
set
off
in
such
lively
colours
,
that
the
imagination
being
impregnated
,
the
passions
were
easily
carried
along
too
.
To
which
adde
,
that
hereby
also
the
memory
was
exceedingly
fortified
;
for
such
things
as
we
feel
and
see
,
or
which
our
imaginations
have
an
expresse
image
of
,
and
our
affections
relish
,
those
things
always
stick
by
us
.
All
which
considerations
laid
together
,
will
amount
to
a
satisfaction
of
the
reasonableness
of
that
figurative
obscurity
,
which
we
observe
in
the
writings
of
the
Old
Testament
,
and
may
in
part
also
extend
to
whatever
is
of
that
kind
in
the
New
.
But
yet
perhaps
there
may
remain
some
difficulty
,
why
our
Saviour
who
came
to
make
a
full
,
clear
and
ultimate
discovery
of
the
mind
of
God
to
the
sons
of
men
,
should
think
fit
to
use
this
figurative
way
of
expression
at
so
great
a
rate
,
as
that
the
Evangelist
saith
,
without
a
parable
spake
he
not
unto
them
.
Touching
which
I
have
these
things
further
to
say
.
First
,
by
what
hath
been
said
already
it
appears
,
the
people
of
the
Jews
,
amongst
whom
our
Saviour
came
,
had
been
always
trained
up
in
an
Allegorical
way
,
and
had
it
in
such
esteem
,
that
they
thought
no
man
fit
to
teach
that
could
not
handsomely
conceal
and
shade
his
sense
,
si
quis
noverit
uti
perplexiloquio
,
loquatur
,
sin
minùs
taceat
.
And
therefore
by
an
admirable
dexterity
in
the
use
of
Parables
,
he
marvellously
recommended
his
discourses
to
the
gust
of
that
people
;
and
had
it
not
been
that
they
were
filled
with
intolerable
prejudices
against
him
for
the
meanness
of
his
outward
appearance
,
and
upon
other
such
like
accounts
,
they
must
of
necessity
have
had
his
wisedom
in
great
veneration
.
But
besides
this
general
account
,
our
Saviour
himself
gives
us
a
peculiar
reason
of
this
his
practice
,
especially
upon
that
kind
of
people
,
in
these
words
,
Mat.
13.
11
,
12
,
13
,
14
,
15.
To
you
it
is
given
(
speaking
to
his
Disciples
)
to
understand
the
mysteries
of
the
Kingdom
of
Heaven
.
But
to
them
(
meaning
the
generality
of
the
Jews
)
it
is
not
given
;
for
whosoever
hath
,
to
him
shall
be
given
,
and
he
shall
have
more
abundance
;
but
from
him
that
hath
not
shall
be
taken
away
even
that
which
he
hath
.
Therefore
speak
I
to
them
in
Parables
,
because
they
seeing
see
not
,
and
hearing
they
hear
not
,
neither
do
they
understand
.
And
in
them
is
fulfilled
the
Prophecie
of
Isaiah
,
saying
,
hearing
ye
shall
hear
,
&c.
As
if
our
Saviour
had
said
,
You
my
Disciples
who
are
of
an
humble
and
docible
temper
,
and
are
content
to
use
means
,
and
to
resort
to
me
for
the
understanding
of
such
things
as
I
deliver
;
to
you
it
shall
be
no
disadvantage
that
they
are
cloathed
in
Parables
:
for
besides
that
I
am
ready
to
interpret
every
thing
to
you
,
my
discourses
are
so
ordered
,
as
to
become
plain
and
intelligible
to
such
unprejudicate
minds
;
the
truth
will
shine
through
the
veil
,
and
the
shadow
shall
guide
you
to
the
body
and
substance
.
But
as
for
these
proud
and
conceited
Pharisees
,
that
are
transported
with
their
own
prejudices
,
and
will
neither
understand
nor
practise
things
plainly
delivered
;
for
the
just
hardning
of
them
,
and
such
as
they
are
,
I
deliver
my self
in
such
a
manner
as
will
not
readily
be
apprehended
by
men
of
their
temper
.
They
shall
choak
themselves
with
the
husks
whilest
you
feed
upon
the
kernel
.
Much
like
to
this
is
the
account
which
Iamblicus
gives
of
the
obscurity
of
Pythagoras
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
saith
he
,
Pythagoras
studied
some
obscurity
in
his
dictates
,
to
the
intent
that
those
onely
who
were
vertuously
disposed
and
so
prepared
for
his
notions
,
might
be
benefited
by
his
discourses
;
but
as
for
others
,
they
as
(
Homer
saith
of
Tantalus
)
should
be
surrounded
with
such
things
as
were
in
themselves
very
desirable
,
but
not
be
able
to
touch
or
taste
them
.
To
which
I
adde
in
the
last
place
,
this
way
of
Parables
,
which
our
Saviour
made
such
use
of
,
in
many
cases
came
more
home
to
men's
consciences
,
and
carried
more
conviction
with
it
,
then
any
other
more
expresse
and
direct
way
of
speaking
.
For
the
Parables
were
commonly
taken
,
è
medio
,
from
the
common
affairs
of
life
,
and
grounded
upon
experience
or
acknowledged
maximes
:
and
now
whilest
men
readily
acknowledged
that
in
the
Protasis
or
former
part
of
the
Parable
,
not
knowing
whither
it
tended
,
or
what
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
would
be
,
they
were
utterly
surprized
and
confounded
afterwards
by
the
patness
of
the
application
.
For
though
they
could
have
been
willing
to
have
disallowed
what
they
saw
touched
their
concern
;
yet
having
already
unawares
granted
that
from
which
it
would
unavoidably
follow
,
they
were
intangled
in
a
net
and
could
neither
go
backward
nor
forward
:
for
if
they
went
forward
,
they
came
over
to
him
and
quitted
their
principles
;
and
to
go
backward
,
was
basely
to
deny
their
own
concessions
.
Thus
it
fared
with
David
in
the
famous
Parable
of
Nathan
,
upon
occasion
of
the
Adultery
with
Bathsheba
and
Murther
of
her
husband
Vriah
,
the
King
presently
condemns
the
fact
,
so
long
as
he
knew
not
the
Malefactour
,
and
therefore
when
the
Prophet
came
over
him
saying
,
2
Sam
14.
thou
art
the
man
,
he
was
left
without
all
evasion
or
apology
,
and
so
brought
to
repentance
.
And
in
like
manner
the
same
David
was
intrapped
by
a
like
Parable
which
Joah
put
into
the
mouth
of
the
woman
of
Tekoah
,
for
the
re-calling
of
Absolom
.
And
after
this
rate
our
Saviour
several
times
circumvents
the
Pharisees
,
and
especially
in
this
present
Parable
,
as
will
evidently
appear
anon
when
we
come
to
open
the
occasion
of
it
,
but
so
much
for
the
first
point
.
§
IV.
2.
Touching
the
Second
,
viz.
the
application
of
this
kind
of
discourses
,
I
am
well
aware
that
sundry
Judicious
Divines
both
of
former
and
later
times
,
have
complained
of
great
mistakes
in
doctrine
,
and
many
mischiefs
done
to
religion
by
the
too
curious
and
particular
Interpretations
of
Parabolicall
passages
of
Scripture
:
and
not
without
cause
;
for
it
is
too
easie
to
observe
those
that
having
taken
their
rise
from
the
letter
of
a
Text
,
have
soared
so
aloft
in
a
strain
of
allegory
,
that
they
have
gone
a
pitch
beyond
all
sober
sense
,
at
least
out
of
the
ken
of
all
ordinary
understandings
,
and
strained
a
metaphor
so
far
that
they
have
broken
all
in
pieces
.
Others
have
forced
similitudes
to
run
of
all
four
,
and
upon
some
obscure
and
far
fetched
resemblance
have
given
countenance
to
their
own
dreams
and
phansies
,
and
represented
the
Holy
Spirit
of
God
as
intimating
what
he
never
intended
.
I
remember
also
what
an
acute
person
of
the
last
Age
pronounced
,
L.
Bacon
Advanc
.
that
it
was
not
to
be
called
an
exposition
,
but
a
divination
,
which
departed
from
the
letter
;
and
he
that
used
such
liberty
was
rather
a
law-maker
then
an
interpreter
of
laws
,
and
might
dictate
whatsoever
he
pleased
at
this
rate
.
All
this
is
well
said
.
But
then
on
the
other
side
it
must
be
acknowledged
too
,
that
at
least
the
general
design
and
greater
lines
of
a
sacred
Parable
are
argumentative
,
otherwise
our
Saviour
would
not
have
made
such
use
of
them
as
he
did
,
nor
would
they
have
had
that
effect
they
had
frequently
upon
the
hearers
:
and
if
this
were
not
true
,
a
great
part
of
the
Gospels
would
be
onely
Romance
to
amuse
us
,
and
not
Doctrine
to
instruct
us
.
And
although
it
be
true
that
such
proof
will
not
be
convictive
upon
some
kind
of
men
,
yet
that
is
no
objection
in
the
case
,
forasmuch
as
no
other
,
the
most
direct
proofs
,
will
serve
the
turn
with
some
persons
:
nor
was
it
the
design
of
God
as
I
have
intimated
already
to
put
a
flat
necessity
upon
men
,
and
to
render
it
impossible
for
them
not
to
believe
;
it
is
sufficient
to
the
intention
of
the
Holy
Scripture
that
an
honest
mind
,
may
by
considering
the
occasion
,
and
comparing
therewith
the
make
and
fabrick
of
a
Parable
,
discern
what
is
drove
at
through
the
whole
.
But
besides
,
I
think
this
Parable
before
us
hath
peculiar
advantages
of
all
other
,
and
that
it
was
designed
by
the
wisedom
of
our
Saviour
,
not
onely
to
fit
the
occasion
in
general
,
but
also
to
carry
a
resemblance
in
particular
,
and
graphically
to
describe
the
very
nature
and
manner
of
the
thing
he
was
discoursing
of
.
And
that
which
confirms
me
in
this
persuasion
(
besides
the
natural
accord
of
things
,
and
wonderfull
easiness
of
application
without
force
or
straining
)
is
,
that
I
observe
men
of
the
greatest
learning
and
judgement
both
ancient
and
modern
,
and
who
are
apparently
the
most
free
and
untainted
with
the
aforesaid
humour
of
Allegorizing
,
to
follow
the
traces
of
the
figure
with
a
moral
application
quite
through
this
Parable
.
Out
of
the
great
number
of
which
I
will
select
onely
two
for
instances
,
St.
Jerome
amongst
the
ancients
,
and
Hugo
Grotius
for
the
modern
.
The
former
of
which
at
the
intreaty
of
no
less
a
man
then
Pope
Damasus
,
makes
a
particular
interpretation
of
this
Parable
in
all
the
branches
of
it
,
which
is
the
substance
of
his
146.
Videtur
autem
praeter
similitudinem
totius
,
etiam
partibus
inesse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epistle
,
whose
exposition
I
have
for
the
most
part
followed
in
this
present
discourse
.
The
other
,
I
mean
the
Judicious
Hugo
Grotius
,
to
the
words
I
lately
cited
from
him
,
for
the
excellency
of
this
parable
subjoins
these
following
,
(
in
ver.
22.
)
Besides
a
general
resemblance
of
the
thing
,
it
seems
to
carry
on
the
allegory
through
the
particular
parts
also
.
And
again
a
while
after
,
Sicut
non
anxiè
conquirendae
sunt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
partibus
comparationum
;
ita
hic
non
negligendae
,
cùm
cas
aliorum
locorum
comparatio
suggerat
.
Though
(
saith
he
)
we
are
not
sollicitously
to
inquire
for
a
moral
meaning
of
every
passage
in
these
allusive
discourses
;
yet
in
this
Parable
where
the
phrases
made
use
of
are
by
other
Scriptures
interpreted
to
such
a
particular
sense
,
it
is
unreasonable
to
neglect
it
.
These
reasons
and
authorities
together
,
will
(
I
doubt
not
)
justifie
a
particular
application
of
this
Parable
:
Notwithstanding
,
that
there
may
be
the
fullest
security
against
the
mischiefs
specified
in
the
entrance
of
this
point
,
I
will
take
care
that
in
the
following
discourse
,
no
doctrine
shall
be
obtruded
upon
the
bare
warrant
of
similitude
or
figurative
resemblance
,
but
whatsoever
shall
be
delivered
,
shall
be
both
grounded
upon
some
express
and
literal
Texts
of
Scripture
,
and
attested
by
the
consent
of
the
Ancient
Fathers
.
And
now
(
these
things
premised
)
I
proceed
more
closely
to
pursue
my
purpose
in
the
particular
handling
of
the
Parable
.
CHAP.
II.
The
occasion
and
exposition
of
this
Parable
.
THE
CONTENTS
.
-
§
I.
The
adversaries
of
our
Saviour's
Doctrine
contradict
each
other
,
some
accusing
it
of
too
great
difficulty
,
others
as
a
Doctrine
of
licentiousness
,
the
occasion
of
this
latter
misprision
of
it
amongst
the
Gentiles
,
a
fabulous
story
of
Constantine's
conversion
,
the
occasion
of
the
Jew's
misapprehension
.
-
§
II.
Three
ranks
of
Jews
,
a
maxime
of
theirs
built
upon
that
distinction
,
the
crasse
sense
they
had
of
the
Mosaick
Covenant
,
which
things
in
special
gave
rise
to
their
calumnies
against
his
doctrine
and
practice
,
from
which
he
vindicates
himself
by
this
Parable
.
-
§
III.
A
literal
paraphrase
upon
the
Parable
.
-
§
IV.
The
true
interpretation
of
the
Parable
,
who
is
meant
by
the
elder
,
and
who
by
the
younger
brother
,
the
parts
of
the
Parable
,
and
of
the
ensuing
discourse
.
IT
is
a
necessary
rule
amongst
all
Expositors
to
look
attentively
on
the
occasion
,
and
from
the
rise
to
judge
of
the
scope
and
tendency
of
the
discourse
:
and
this
is
most
especially
requisite
to
be
done
in
the
interpretation
of
figurative
passages
,
in
regard
there
is
nothing
so
like
but
it
is
also
unlike
,
nor
so
resembles
any
one
thing
but
in
some
respects
it
may
resemble
another
,
and
therefore
here
like
those
that
sail
in
a
narrow
channel
,
where
the
Stars
or
the
Card
are
too
general
directors
,
they
are
forced
to
sail
by
coasting
as
they
call
it
,
so
must
we
in
the
explication
of
a
Parable
(
where
there
is
not
alwaies
to
be
expected
a
determinate
and
necessary
sense
of
every
phrase
as
in
more
direct
discourses
,
)
govern
our selves
by
the
general
aim
,
and
be
sure
to
set
out
right
at
first
from
the
design
of
it
.
Now
in
order
to
the
discovery
of
the
true
occasion
of
this
Parable
it
is
of
use
to
note
,
That
as
it
was
the
lot
of
our
Saviour
himself
when
he
was
arraigned
by
the
Jews
,
to
be
accused
by
such
as
agreed
no
better
amongst
themselves
then
with
the
truth
;
and
whose
several
testimonies
more
impeached
the
credit
of
each
other
then
pressed
him
against
whom
they
were
suborned
:
so
it
hath
often
fared
with
his
Doctrine
and
Religion
,
to
be
accused
of
things
inconsistent
with
each
other
;
insomuch
that
commonly
the
several
imputations
mutually
confuting
each
other
,
have
jointly
vindicated
(
instead
of
aspersing
)
Christianity
.
The
special
instance
which
I
am
now
concerned
to
assign
of
this
matter
,
is
,
that
the
same
institution
hath
by
different
persons
been
accused
of
difficulty
and
facility
;
as
an
intolerable
burthen
by
some
,
as
a
doctrine
of
looseness
and
licentiousness
by
others
.
The
former
of
these
accusers
have
commonly
been
a
sort
of
loose
pretenders
to
Christianity
,
who
because
the
Gospell
requires
that
we
love
the
Lord
our
God
with
all
our
hearts
,
and
soul
,
and
strength
,
that
we
live
in
all
good
conscience
both
towards
God
and
man
,
that
we
restrain
not
onely
the
outward
acts
of
sin
,
but
subdue
the
very
passion
and
inclination
thereto
,
and
upon
such
like
accounts
cry
out
durus
sermo
,
that
it
is
a
strict
and
severe
Law
,
and
if
this
be
Evangelical
obedience
,
it
is
impossible
,
and
who
then
can
be
saved
?
And
to
help
themselves
out
of
these
difficulties
they
run
into
wild
persuasions
,
that
either
Christ
Jesus
himself
(
who
delivered
this
institution
)
must
in
his
own
person
so
perform
it
instead
of
all
that
are
to
be
saved
,
as
to
excuse
them
the
doing
it
,
or
else
God
must
be
pleased
by
miracle
to
overbear
them
into
the
performance
of
it
.
But
since
these
men
profess
Christianity
,
I
leave
them
to
be
silenced
by
the
express
declaration
of
our
Saviour
,
Matth.
11.
10.
My
yoke
is
easie
,
and
my
burthen
is
light
.
The
contrary
sort
are
those
I
am
more
concerned
in
at
present
,
namely
such
as
reproach
Christianity
as
a
doctrine
of
ease
and
looseness
.
Touching
whom
it
is
plain
by
the
former
objections
,
that
this
second
sort
of
men
must
be
absolute
strangers
to
the
tenour
of
the
Religion
they
thus
accuse
,
i.
e.
they
must
be
either
Jews
or
Gentiles
.
For
the
Pagans
,
they
either
hearing
that
Faith
was
insisted
upon
as
the
prime
qualification
of
a
Christian
,
looked
therefore
upon
the
whole
Religion
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
bare
credulity
,
a
meer
facility
of
mind
,
or
a
supine
abandoning
ones
self
to
the
dictates
and
suggestions
of
others
;
or
else
considering
that
this
Religion
neither
required
nor
practised
the
troublesome
and
costly
sacrifices
then
in
use
amongst
other
people
,
nor
so
much
as
made
any
account
of
those
nice
observances
,
and
very
austere
rites
,
that
were
in
great
reputation
with
all
the
world
besides
,
judged
it
therefore
to
be
a
very
cheap
and
easie
thing
to
be
a
Christian
:
or
lastly
observing
that
many
who
were
conscious
of
having
lived
wickedly
heretofore
,
betook
themselves
to
,
and
found
both
cure
and
comfort
in
this
institution
,
they
thereupon
concluded
it
to
be
an
Asylum
and
Sanctuary
to
looseness
and
debauchery
.
Upon
some
or
all
of
these
accounts
,
the
Pagans
were
generally
abused
into
the
aforesaid
misprision
of
Christianity
,
touching
the
third
and
last
of
which
stumbling
blocks
I
think
it
will
not
be
unacceptable
to
the
Reader
that
I
rehearse
a
famous
story
from
the
Ecclesiastical
Historians
to
this
effect
.
When
the
great
Constantine
to
his
own
immortal
glory
,
and
the
great
advantage
of
Christianity
,
espoused
that
Religion
;
the
Pagans
to
slurr
him
and
Religion
together
,
devised
this
tale
of
him
.
That
he
having
basely
murthered
his
brother
Crispus
,
and
others
of
his
near
kindred
,
and
feeling
some
remorse
in
his
conscience
for
so
great
Barbarities
,
applied
himself
to
Sopater
the
Philosopher
and
Successor
of
Plotinus
,
to
be
directed
by
him
to
some
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
expiation
,
But
Sopater
tells
him
,
that
Philosophy
afforded
no
remedy
in
so
desperate
a
case
.
He
then
(
saith
the
Story
)
goes
to
the
Christian
Bishops
to
get
ease
to
his
guilty
and
affrighted
conscience
;
and
they
readily
receiving
and
incouraging
him
that
a
little
Baptismal
water
would
wash
out
all
that
stain
,
and
ease
the
smart
;
he
hereupon
finding
this
a
Religion
wherein
a
man
might
reconcile
the
gratification
of
the
most
exorbitant
passions
with
a
quiet
mind
,
became
a
Christian
.
Theodoret
who
relates
this
fable
,
thinks
(
as
well
he
might
)
that
it
concerned
his
profession
of
Christianity
to
shew
the
falshood
of
it
.
And
therefore
after
he
had
first
retorted
it
upon
the
Pagans
themselves
,
shewing
that
if
it
had
been
true
,
it
was
no
more
then
had
been
allowed
amongst
them
in
the
case
of
their
famous
Hercules
;
he
afterwards
demonstrates
the
utter
absurdity
and
impossibility
of
the
fiction
,
in
regard
it
might
appear
by
Authentick
records
,
that
Crispus
was
alive
long
after
Constantine
became
Christian
,
surviving
to
the
twentieth
year
of
his
reign
,
and
subscribing
laws
with
him
.
Notwithstanding
the
Story
sufficiently
evidences
,
that
the
Pagans
had
entertained
such
a
sinister
conceit
of
Christianity
,
as
that
it
favoured
vice
and
licentiousness
,
and
thereupon
were
prejudiced
against
it
.
But
to
pass
over
their
crasse
misapprehensions
,
and
come
to
the
Jews
,
they
also
had
alike
dishonourable
opinions
of
the
Christian
institution
as
a
doctrine
of
looseness
.
And
these
they
seem
to
have
taken
up
,
partly
upon
occasion
that
they
observed
our
Saviour
to
lay
no
great
stress
upon
their
idle
traditions
,
which
they
were
infinitely
scrupulous
about
;
partly
also
because
though
they
could
not
but
observe
that
he
was
a
most
holy
and
diligent
observer
of
the
Law
,
yet
in
some
cases
,
as
that
of
the
Sabbath
,
and
such
like
,
he
interpreted
it
ex
aequo
&
bono
,
and
made
the
letter
submit
to
the
reason
and
sense
of
it
,
whereupon
they
cried
out
he
dissolved
the
law
.
Neither
was
it
a
small
accession
to
their
suspicions
,
that
upon
all
occasions
he
exposed
the
sanctimoniousness
of
their
admired
Pharisees
,
whose
reputation
was
so
great
with
them
,
that
they
were
ready
to
think
all
Religion
was
struck
at
,
when
the
inward
rottenness
of
those
painted
sepulchres
was
discovered
.
But
above
all
they
seem
to
have
been
confirmed
in
this
ill
opinion
of
Christ
Jesus
and
his
doctrine
,
when
they
noted
that
whereas
the
grave
and
demure
Pharisees
,
the
learned
Scribes
,
the
chief
Priests
and
Rulers
,
and
all
the
zealots
of
their
Religion
stood
at
a
distance
,
and
defied
this
new
doctrine
,
those
that
resorted
to
our
Saviour
,
and
became
his
disciples
,
were
generally
persons
not
only
of
mean
quality
,
but
had
been
many
of
them
formerly
infamous
for
their
life
and
conversation
,
for
so
we
find
in
the
first
and
second
verses
of
this
Chapter
,
Then
drew
near
unto
him
all
the
Publicans
and
sinners
for
to
hear
him
,
and
the
Scribes
and
Pharisees
murmured
,
saying
,
This
man
receiveth
sinners
,
and
eateth
with
them
,
whereupon
our
Saviour
takes
up
this
and
other
Parables
in
this
Chapter
.
For
the
more
clear
understanding
of
which
occasion
,
and
consequently
of
the
scope
of
the
whole
Parable
,
these
things
following
are
to
be
considered
.
§
II.
Arias
Montanus
in
dilucid
.
1.
That
the
Jews
(
as
to
the
affair
of
Religion
)
were
wont
to
distinguish
themselves
into
three
ranks
or
classes
,
the
first
and
most
eminent
amongst
them
were
the
Pharises
or
Separatists
,
(
as
their
name
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
imports
)
called
also
frequently
in
their
own
writings
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
may
appositely
render
Frieries
or
Fraternities
:
a
very
precise
and
strict
sort
of
men
in
their
way
,
as
who
obliged
themselves
to
the
most
strict
measures
of
ritual
observance
,
fasting
twice
a
week
,
frequent
and
curious
in
their
washings
,
long
in
their
prayers
,
broad
in
their
phylacteries
,
demure
in
their
behaviour
,
stately
in
their
meine
,
starched
and
stiff
in
every
thing
.
They
had
a
custome
of
disfiguring
their
faces
to
seem
pale
and
mortified
:
and
as
they
had
artificial
faces
,
so
they
had
consciences
too
,
wondrous
tender
and
sensible
of
little
punctilio's
,
and
the
veriest
trifle
that
was
out
of
the
road
of
their
sect
,
but
brawny
and
insensible
of
the
highest
violations
of
the
laws
of
God
.
Their
Religion
was
a
kind
of
clock-work
drawn
up
by
the
hand
,
and
moving
in
a
certain
order
,
but
without
life
or
sense
.
In
short
,
they
had
all
the
outward
shews
of
admirable
men
,
but
nothing
else
;
their
devotions
being
calculated
to
take
men
,
not
to
please
God
,
and
to
better
their
interest
and
reputation
with
the
people
,
not
to
benefit
the
world
,
or
improve
their
▪
own
tempers
.
However
what
by
their
own
confident
pretensions
,
and
what
by
the
credulity
of
those
that
take
all
for
gold
that
glisters
,
these
men
obtained
the
reputation
of
the
first
rate
of
Religionists
.
In
the
second
rank
were
those
which
were
called
Sapientum
discipuli
,
the
disciples
of
the
wise
men
;
these
did
not
constitute
a
peculiar
sect
as
the
former
,
neither
did
they
oblige
themselves
to
all
the
punctuality
and
phantastry
which
the
other
did
,
but
they
were
such
as
applied
themselves
diligently
to
the
study
of
the
law
,
and
governed
themselves
by
the
traditions
of
the
great
Rabbins
,
and
by
such
interpretations
as
they
had
been
pleased
to
make
upon
the
Text.
These
I
take
it
are
those
who
are
commonly
called
by
the
name
of
Scribes
in
the
New
Testament
,
and
sometimes
Lawyers
also
,
for
that
those
two
names
were
of
the
same
signification
,
seems
to
be
evident
by
S.
Luk.
11.
44
,
45.
When
our
Saviour
had
a
great
while
inveighed
against
the
Pharisees
,
and
at
last
had
joined
the
Scribes
with
them
,
Then
answered
one
of
the
Lawyers
and
said
,
Master
,
now
thou
reproachest
us
also
.
And
these
men
whether
called
Lawyers
,
or
Scribes
,
or
Wise
men
,
though
they
distinguished
themselves
by
no
peculiar
garb
and
cognizance
as
the
former
,
nor
made
a
sect
in
Religion
,
yet
because
they
devoted
themselves
to
the
study
of
their
religious
writings
,
were
looked
upon
as
conservators
of
their
Religion
,
and
arrived
at
a
great
opinion
of
sanctity
.
Insomuch
that
there
is
a
well
known
saying
amongst
the
Jews
,
that
if
but
two
men
were
to
be
saved
,
or
have
a
part
in
the
other
world
,
the
one
would
certainly
be
a
Pharisee
and
the
other
a
Scribe
.
And
in
relation
to
this
opinion
of
theirs
,
our
Saviour
saith
to
his
disciples
,
Matth.
5.
20.
Except
your
righteousness
exceed
the
righteousness
of
the
Scribes
and
Pharisees
ye
shall
not
enter
into
the
Kingdome
of
heaven
,
i.
e.
if
you
be
my
disciples
indeed
,
you
must
outstrip
those
two
admired
sorts
of
men
,
as
much
as
they
are
supposed
to
outgoe
all
others
.
The
third
rank
were
ordinary
Jews
,
called
in
contempt
populus
terrae
,
the
people
of
the
land
,
who
lived
a
common
life
without
any
nicety
of
observation
,
or
peculiar
note
of
distinction
.
These
men
might
perhaps
live
honestly
,
and
it
may
be
also
exceed
both
the
former
in
real
vertues
of
the
soul
;
but
forasmuch
as
they
exacted
of
themselves
nothing
singular
,
nor
affected
any
curiosity
,
they
had
no
remark
upon
them
,
but
were
valued
much
after
the
rate
that
we
commonly
signify
when
we
say
a
good
honest
moral
well-meaning
man
.
But
now
for
such
as
were
found
guilty
of
living
in
any
open
and
scandalous
sins
,
such
as
fornication
,
and
the
like
;
these
were
held
(
and
that
deservedly
enough
)
in
no
rank
of
Religion
,
and
amongst
these
they
reckoned
Publicans
also
;
that
is
,
such
as
being
native
Jews
,
became
instruments
of
the
Roman
power
,
collecting
tribute
for
them
of
their
own
Nation
,
and
both
the
one
and
the
other
of
these
were
in
no
other
estimation
then
Heathens
,
for
so
we
find
Publicans
and
Sinners
,
Heathens
and
Publicans
,
commonly
joined
together
under
the
same
brand
of
reproach
and
contempt
in
the
Gospel
.
2.
It
is
to
be
observed
in
consequence
of
the
former
distinction
,
that
whereas
for
the
third
sort
of
men
of
whom
they
had
no
great
esteem
,
it
was
accounted
no
wonder
that
they
being
filii
terrae
,
men
of
a
meer
secular
character
,
did
hold
correspondence
,
and
had
intercourse
with
Publicans
and
Sinners
,
that
is
,
such
as
were
proscribed
the
Cense
of
Religion
;
Vid.
Quistorp
.
in
loc.
Nevertheless
for
any
person
of
the
two
first
ranks
so
to
have
done
,
namely
,
to
be
found
maintaining
any
kind
of
society
or
friendly
conversation
with
such
infamous
persons
,
was
held
not
only
dishonourable
and
unbecoming
,
but
flatly
unlawfull
.
For
according
to
a
tradition
yet
extant
in
their
writings
,
it
is
reckoned
as
one
of
the
six
scandals
that
those
higher
Orders
of
Religionists
are
charged
by
all
means
to
avoid
,
namely
,
to
dine
,
eat
or
drink
with
such
.
Now
this
seems
to
be
the
first
occasion
of
quarrel
against
our
Saviour
,
that
he
pretending
to
be
some
extraordinary
person
,
at
least
a
student
of
the
law
,
did
not
use
such
branded
persons
with
the
same
supercile
and
disdain
that
their
great
men
were
wont
to
do
,
but
familiarly
discoursed
,
eat
and
drank
with
them
.
For
so
we
read
,
Matth.
9.
10
,
11.
And
it
came
to
pass
as
Jesus
sate
at
meat
,
many
Publicans
and
Sinners
came
and
sate
down
with
him
and
his
disciples
,
and
when
the
Pharisees
saw
it
,
they
said
unto
his
disciples
,
Why
eateth
your
Master
with
Publicans
and
Sinners
,
&c.
Let
it
be
farther
noted
in
the
third
place
,
That
the
covenant
which
God
made
with
this
people
on
Mount
Sinai
,
admitted
of
propitiation
by
sacrifice
,
and
thereby
gave
hopes
of
pardon
onely
to
some
smaller
offences
,
but
seemed
to
exclude
all
great
and
notorious
transgressors
,
shutting
them
up
under
wrath
,
and
appointing
them
to
be
cut
off
from
amongst
their
people
.
And
the
minds
of
the
Jews
not
being
elevated
above
this
literal
dispensation
,
nor
being
able
to
distinguish
betwixt
this
political
transaction
,
and
the
eternal
standard
of
justice
and
mercy
in
the
divine
mind
,
they
were
induced
to
believe
,
that
God
would
exercise
mercy
upon
no
other
terms
then
what
he
therein
proclaimed
,
and
that
he
was
inexorable
and
implacable
in
all
other
cases
beyond
the
tenour
of
that
indulgence
:
whence
it
came
to
pass
that
they
themselves
in
proportion
(
as
they
thought
)
to
the
divine
proceedings
,
abandoned
all
the
aforesaid
kinds
of
notorious
sinners
as
castaways
,
conceiving
neither
hopes
of
their
pardon
,
nor
usefulness
of
indeavouring
to
bring
them
to
repentance
.
And
although
the
excellent
discourses
of
the
Prophets
might
have
instructed
them
with
better
and
more
worthy
notions
of
God
,
yet
they
superstitiously
contracting
those
Evangelical
expressions
in
the
Prophets
to
the
narrow
sense
of
the
Law
,
rather
then
improving
the
text
of
the
Law
by
the
divine
Commentaries
of
the
Prophets
,
continued
still
under
the
same
mean
and
narrow
apprehensions
of
divine
mercy
,
and
consequently
thereof
must
needs
pronounce
very
sad
and
dismal
dooms
upon
all
great
sinners
.
But
forasmuch
as
they
could
not
but
remember
the
very
great
and
foul
miscarriages
of
some
(
otherwise
)
very
holy
men
in
the
Old
Testament
,
and
particularly
of
David
in
his
Adultery
with
Bathshebah
,
Vid.
Grot.
in
ver.
2.
and
the
Murther
of
Vriah
,
for
neither
of
which
sins
any
sacrifice
or
propitiation
was
appointed
in
the
Law
,
but
the
offender
in
such
cases
was
to
be
cut
off
without
mercy
:
therefore
that
they
might
not
be
constrained
in
consequence
of
the
aforesaid
persuasion
,
to
exclude
such
men
from
all
hopes
of
pardon
too
,
they
had
artifices
of
extenuating
such
mens
sins
,
(
as
no
doubt
they
had
of
their
own
)
and
rather
then
forgoe
their
hide-bound
notion
of
God
,
chose
against
all
sense
to
make
those
black
crimes
,
meer
peccadillo's
,
lest
by
the
example
of
such
great
men
(
as
David
,
&c.
)
other
sinners
should
be
incouraged
to
hope
for
mercy
,
beyond
the
tenour
of
their
Law
.
Now
our
Saviour
preaching
repentance
,
and
giving
hopes
of
pardon
to
the
greatest
of
sinners
,
upon
condition
of
their
present
,
hearty
,
and
thorough
reformation
;
several
poor
souls
who
had
been
reprobated
and
damned
by
these
severe
Interpreters
of
the
Law
,
were
marvellously
transported
at
so
comfortable
a
doctrine
,
and
with
great
affection
and
frequency
resort
to
it
.
Hereupon
these
demure
but
dogged
Leguleians
are
offended
,
and
insinuate
a
suspicion
of
our
Saviour
,
that
he
was
a
friend
and
favourer
of
lewd
and
vicious
persons
.
This
(
I
take
it
)
is
the
true
state
of
the
case
,
and
the
rise
of
the
excellent
discourses
in
this
Chapter
.
For
in
answer
to
their
unjust
imputation
,
our
Saviour
who
could
(
if
he
had
pleased
)
have
shewed
the
sandy
foundation
of
all
their
aforesaid
Hypothesis
,
by
discovering
the
designs
of
the
divine
wisedom
in
that
manner
of
transaction
with
that
people
in
that
covenant
,
or
by
large
deductions
from
the
Prophets
have
demonstrated
the
uncircumscribedness
of
the
divine
goodness
,
or
with
admirable
wisedom
silenced
them
by
a
Philosophick
discourse
of
the
divine
Philanthropy
;
He
I
say
that
could
have
vindicated
his
own
doctrine
and
practice
,
and
both
baffled
their
arrogance
,
and
shamed
their
ignorance
,
any
of
these
or
other
ways
,
waves
all
this
,
and
takes
a
more
plain
and
popular
argument
,
confounding
them
by
an
appeal
to
the
common
sense
of
mankind
,
much
after
the
manner
that
God
silences
the
petulant
disgusts
of
the
Prophet
Jonah
.
Jonah
was
angry
with
God
for
being
more
exorable
towards
the
Ninevites
then
he
expected
,
and
would
needs
have
had
a
vast
and
populous
City
destroyed
,
meerly
to
make
good
his
own
prediction
.
But
God
convinces
him
of
his
unreasonableness
by
a
lively
Emblem
.
There
was
a
Gourd
suddenly
sprung
up
which
refreshed
the
Prophet
with
its
verdure
,
and
covered
him
with
its
shadow
.
God
who
had
caused
the
Gourd
to
grow
,
quickly
smites
it
;
hereupon
Jonah
is
angry
again
,
and
expostulates
the
matter
with
his
Maker
.
Jon.
4.
10
,
11.
Thou
hadst
pity
on
a
contemptible
Gourd
for
which
thou
didst
not
labour
,
and
which
came
up
in
a
night
and
perished
in
a
night
,
And
should
not
I
spare
Nineveh
that
great
City
,
(
upon
their
repentance
)
wherein
are
more
then
one
hundred
and
twenty
thousand
persons
that
cannot
discern
between
their
right
hand
and
their
left
,
&c.
In
like
manner
our
Saviour
here
silences
the
murmurings
of
these
hard-hearted
Jews
,
by
three
Parables
:
The
first
concerning
a
Lost
Sheep
,
vers.
4.
The
second
concerning
a
Lost
Groat
,
vers.
8.
And
the
third
of
a
Lost
Son
,
vers.
11.
In
all
which
he
appeals
to
common
experience
and
the
sense
of
humanity
,
for
evidence
of
the
fitness
of
his
proceedings
,
and
the
absurdity
of
their
complaints
;
shewing
that
it
is
the
common
course
of
men
,
to
express
most
solicitude
for
that
which
is
lost
,
and
most
joy
upon
the
recovery
of
that
which
was
given
up
as
desperate
.
And
forasmuch
as
the
souls
of
men
must
needs
be
more
valuable
with
a
wise
God
,
and
a
gracious
Creatour
,
then
those
other
things
can
be
with
men
,
he
leaves
it
to
them
to
infer
how
reasonable
it
is
to
think
that
the
divine
goodness
is
both
highly
pleased
with
the
recovery
of
lost
sinners
,
and
with
the
means
thereunto
subservient
.
The
consequence
of
which
would
be
,
that
they
must
certainly
see
great
reason
to
admire
our
Saviour's
compassion
,
and
condescension
to
the
needs
and
sad
condition
of
such
men
,
as
hugely
agreeable
and
conducent
to
the
ends
of
divine
goodness
,
and
none
at
all
of
traducing
either
his
doctrine
or
carriage
,
as
guilty
of
giving
incouragement
to
looseness
and
extravagancy
.
Thus
we
see
the
occasion
which
led
our
Saviour
to
make
use
of
this
Parable
,
and
thereby
we
are
directed
to
the
main
scope
and
drift
of
it
,
by
advantage
whereof
of
we
will
in
the
next
place
make
the
following
paraphrastical
exposition
of
it
.
§
III.
As
if
our
Saviour
had
exprest
himself
more
at
large
to
this
effect
:
A
certain
man
had
two
sons
,
one
whereof
,
and
he
the
eldest
,
continued
always
in
his
family
,
content
with
his
provision
,
subject
to
his
government
,
and
in
diligent
obedience
to
all
his
commands
.
But
the
other
,
(
viz.
)
the
younger
,
full
of
juvenile
heat
and
confidence
,
considers
himself
at
the
age
of
discretion
,
grows
impatient
of
restraint
,
and
desirous
of
liberty
,
especially
fancying
that
he
could
live
better
to
his
own
content
,
and
every
whit
as
well
provide
for
himself
,
if
he
were
at
his
own
disposal
.
Therefore
he
desires
his
Father
to
set
him
out
his
share
,
and
to
put
his
portion
into
his
own
hands
,
and
leave
him
to
his
own
conduct
.
The
Father
gratifies
him
in
all
his
desires
,
gives
him
his
portion
and
his
liberty
.
Which
done
,
the
Son
,
as
if
his
Father's
presence
or
vicinage
would
put
too
great
a
restraint
upon
him
,
and
give
check
to
his
freedom
,
betakes
himself
to
another
Country
,
out
of
his
Fathers
eye
,
reach
,
and
controll
,
and
there
indulges
himself
the
highest
surfeit
of
licentiousness
.
By
which
means
in
a
short
time
(
whilest
he
injoying
the
present
took
no
care
for
the
future
)
the
stock
his
Father
allotted
him
was
utterly
exhausted
,
and
with
that
his
pleasures
also
fail
,
the
roots
that
ministred
to
them
being
thus
dryed
up
.
And
where
his
pleasures
end
,
his
cares
begin
;
for
now
he
hath
leisure
to
look
a
little
about
him
,
and
finds
himself
in
a
bad
case
,
having
no
course
left
,
but
either
to
return
to
his
Father
,
and
confessing
his
folly
implore
his
compassion
;
or
to
put
himself
a
servant
to
a
stranger
,
thereby
to
get
a
mean
livelihood
.
The
younger
son
gathers
all
together
and
took
his
journey
into
a
far
Country
.
St.
LVKE
.
15.
13.
Non
mulla
posi
institutionem
humani
aeneris
,
placuit
animae
per
liberum
arbitrium
serre
secum
quandam
velut
potentiam
naturae
〈…〉
.
The
former
of
these
he
was
yet
loth
to
come
to
,
having
not
as
he
thought
tryed
sufficiently
the
folly
of
his
own
counsels
;
and
to
take
to
himself
the
shame
of
his
own
ill
conduct
by
so
plain
a
retreat
,
was
thought
a
sharper
calamity
then
any
he
yet
felt
:
therefore
he
resolves
upon
the
latter
,
as
if
the
severities
of
a
stranger
were
more
tolerable
then
the
reproaches
of
a
Father
;
for
he
concluded
a
man
was
not
perfectly
miserable
that
had
no
body
to
upbraid
his
folly
.
And
now
being
in
a
strange
Countrey
,
he
comforted
himself
with
this
,
that
if
he
should
find
none
to
pity
him
,
he
was
sure
there
would
be
none
could
torture
him
with
the
grating
remembrance
of
what
he
was
and
might
have
been
.
Well
,
he
becomes
a
servant
,
and
he
that
could
not
brook
the
grave
restraint
of
paternal
authority
,
now
feels
the
heavy
yoke
of
servile
obedience
;
for
he
is
put
to
the
base
drudgery
of
feeding
Swine
,
and
hath
the
coursest
fare
for
his
maintenance
,
the
swine
and
the
servant
seed
alike
,
upon
husks
,
onely
with
this
difference
,
some
body
cares
for
the
hoggs
but
no
body
for
the
slave
;
and
the
former
have
enough
of
that
which
agrees
with
them
,
but
the
latter
is
pinched
with
hunger
,
having
not
allowance
of
that
sordid
dyet
answerable
to
the
importunity
of
his
needs
.
Being
sorely
afflicted
with
this
,
he
that
formerly
dreamed
of
nothing
but
the
sweets
of
liberty
,
and
the
surfeits
of
voluptuousness
,
and
never
once
thought
of
that
hungry
wolf
,
want
and
necessity
,
which
now
stands
at
his
door
,
after
many
a
sad
sigh
,
discourses
thus
with
himself
:
Ah
fool
that
I
was
who
knew
not
when
I
was
well
,
that
understood
not
contentment
without
satisfaction
,
nor
could
take
up
with
the
substance
but
must
grasp
at
shadows
till
I
lost
both
;
that
knew
not
what
it
was
to
be
happy
,
but
by
the
sad
experiment
of
becoming
miserable
;
that
could
not
distinguish
between
the
chastisements
of
a
Father
and
the
wounds
of
an
enemy
,
nor
believe
but
all
yokes
were
equal
,
untill
I
was
convinc'd
by
trial
;
that
could
not
brook
the
government
and
restraints
of
my
Father's
family
,
though
indeared
by
the
reverence
of
my
relation
,
and
sweetned
by
the
benignity
of
his
countenance
and
liberal
provision
for
all
necessity
and
delight
;
nor
be
satisfied
of
my
Father's
wisedom
,
but
by
the
effects
of
my
own
rashness
and
folly
.
Time
was
when
I
had
the
respect
and
dignity
of
a
Son
at
home
,
who
now
find
the
contempt
of
a
servant
abroad
.
I
was
then
put
to
no
drudgery
,
nor
had
other
task
then
to
serve
the
honour
and
interest
of
my
Father
:
and
in
so
doing
I
consulted
also
mine
own
;
for
my
duty
and
my
happiness
were
then
united
.
But
I
am
now
put
to
the
basest
office
,
to
the
vilest
employment
,
as
if
my
drudgery
were
not
so
much
imposed
in
order
to
my
Master's
profit
,
as
to
my
own
contumely
.
But
that
which
comes
nearer
to
me
yet
,
and
pinches
me
very
sore
,
is
,
that
whereas
in
my
Father's
house
I
could
neither
feel
nor
fear
want
,
I
can
now
hope
for
nothing
else
:
There
the
meanest
servant
had
bread
,
not
onely
to
the
full
,
but
to
superfluity
;
much
less
was
any
thing
wanting
to
me
then
a
Son
.
Now
the
case
is
sadly
alter'd
,
I
that
seldome
had
so
much
hunger
as
might
serve
for
sawce
to
the
plenty
of
my
Father's
table
,
feel
now
the
difference
between
the
liberal
hand
of
a
Father
,
and
the
evil
and
niggardly
eye
of
a
hard
Master
.
Oh
the
difference
between
the
sweet
sumes
of
plenty
,
and
the
gnawing
pains
of
wind
and
emptiness
!
what
would
I
give
now
for
what
I
have
formerly
wasted
or
despised
!
Then
I
loathed
wholsome
food
,
and
now
feed
upon
husks
.
How
do
I
now
envy
the
meanest
servant
in
my
Father's
house
;
they
have
enough
of
all
things
,
and
I
the
want
of
all
things
;
they
surfeit
and
I
starve
.
But
alas
it
is
to
no
purpose
to
complain
here
,
the
swine
I
feed
cannot
pity
me
,
and
the
Master
I
serve
will
not
.
There
is
no
other
choice
left
me
now
,
but
I
must
return
to
my
Father
or
perish
;
little
did
I
think
what
would
come
of
it
when
I
forsook
him
,
and
perhaps
as
little
doth
he
think
what
I
have
suffered
since
.
If
my
sufferings
have
brought
down
my
proud
heart
and
taught
me
submission
,
it
may
be
my
deplorable
condition
may
move
his
bowels
.
It
is
true
he
cast
me
not
out
,
but
I
forsook
and
abandoned
him
;
my
youthfull
heat
and
folly
precipitated
me
upon
my
own
ruine
:
but
as
he
hath
more
wisedom
then
I
,
so
perhaps
the
affections
of
a
Father
are
more
strong
then
those
of
a
child
;
and
the
more
he
sees
my
foolishness
,
the
more
arguments
will
he
find
to
shew
me
mercy
.
At
least
I
will
make
trial
of
his
clemency
,
I
will
humbly
prostrate
my self
before
him
,
I
'le
embrace
those
knees
that
educated
me
,
I
'le
lick
the
dust
of
that
threshold
which
I
contemptuously
forsook
,
I
'le
own
my
fault
and
take
shame
to
my self
,
and
so
both
magnify
his
mercy
if
he
receive
me
,
and
justify
his
proceedings
if
he
reject
me
.
I
know
my
Father
is
subject
or
obnoxious
to
no
body
;
who
shall
blame
him
for
pardoning
,
or
set
limits
to
his
mercy
?
nay
who
can
tell
the
measure
of
a
Father's
bowels
?
It
may
be
too
there
is
irresistible
eloquence
in
misery
,
and
the
spectacle
of
a
sons
adversity
may
have
rhetorick
enough
in
it
to
carry
the
cause
where
a
Father
is
Judge
.
Or
if
he
provoked
by
my
folly
at
first
,
and
extravagancy
since
,
will
no
more
own
me
as
a
son
,
perhaps
he
may
receive
me
as
a
servant
;
for
if
my
rebellion
hath
extinguished
in
him
the
peculiar
affections
of
a
Father
,
yet
it
hath
not
destroyed
the
common
passions
of
humanity
,
mercy
and
pity
.
If
he
will
receive
me
in
that
lower
quality
,
I
am
now
broken
to
the
condition
of
a
servant
,
and
shall
think
his
yoke
easy
hereafter
,
having
been
inured
to
so
sharp
and
heavy
an
one
;
I
will
chearfully
submit
my
ear
to
be
bored
to
his
door-post
,
and
be
his
servant
for
ever
.
Or
lastly
,
if
he
will
not
trust
a
runnagate
,
nor
believe
that
he
will
ever
prove
a
constant
and
perpetual
servant
that
hath
once
deserted
his
station
,
let
him
be
pleased
to
take
me
as
an
hired
servant
whom
he
may
turn
off
at
pleasure
;
make
trial
of
me
,
and
admit
me
only
upon
good
behaviour
.
But
if
all
fail
,
and
he
should
utterly
cast
me
off
,
(
which
yet
I
hope
he
will
not
)
I
can
but
perish
,
and
that
I
doe
however
.
Well
,
this
being
resolved
,
he
casts
a
longing
look
towards
his
Fathers
house
,
and
puts
himself
on
his
way
thither
.
But
no
sooner
was
he
on
his
way
,
(
though
yet
a
great
way
off
)
but
his
Father
spies
him
:
those
lean
and
wan
cheeks
,
and
the
hollow
sunken
eyes
his
extremity
had
reduced
him
to
,
had
not
so
disfigured
him
,
nor
those
rags
unable
to
cover
his
nakedness
so
disguised
him
,
but
his
Father
knew
him
;
and
the
memory
of
his
former
disobedience
had
not
so
cancelled
the
interests
of
a
son
,
or
shut
up
the
bowels
of
a
Father
,
but
that
the
sight
of
his
present
misery
kindled
his
compassion
.
And
whilest
the
son
,
partly
through
that
weakness
which
his
vices
and
his
sufferings
had
conspired
to
bring
upon
him
,
and
partly
through
a
combination
of
shame
and
just
fear
of
his
Fathers
indignation
,
with
difficulty
makes
towards
him
;
the
Father
prompted
by
paternal
affection
,
and
transported
between
joy
and
pity
,
runs
to
meet
him
,
falls
on
his
neck
and
kisses
him
.
The
Son
,
though
astonished
at
this
condescension
,
and
surprized
with
the
unexpected
benignity
of
such
a
reception
,
yet
could
not
but
remember
what
his
Fathers
joy
made
him
forget
;
namely
,
his
former
disingenuity
and
rebellion
:
And
therefore
humbly
falls
on
his
knees
again
,
and
with
shame
and
remorse
makes
his
contrite
acknowledgement
after
this
manner
.
Father
(
for
so
this
admirable
goodness
of
yours
gives
me
incouragement
to
call
you
,
more
then
the
bloud
and
life
which
I
derived
from
you
,
)
I
have
I
confess
forfeited
all
the
interest
the
priviledges
of
my
birth
might
have
afforded
me
in
your
affection
,
having
become
a
rebel
both
towards
God
and
you
;
had
I
not
first
neglected
him
,
I
am
sure
I
had
never
grieved
you
;
and
having
forsaken
you
,
I
have
not
onely
violated
the
greatest
obligation
I
had
upon
me
,
(
save
that
to
his
divine
Majesty
)
but
also
despised
and
affronted
a
goodness
like
to
his
:
whatsoever
therefore
I
have
suffered
was
but
the
just
demerit
of
my
folly
and
contumacy
,
and
whatsoever
sentence
you
shall
pass
upon
me
further
I
submit
to
,
and
here
expect
my
doom
from
you
:
I
condemn
my self
as
no
more
worthy
to
be
called
your
Son
,
be
pleased
to
admit
me
but
into
the
condition
of
your
meanest
servant
,
and
I
have
more
then
my
miscarriages
give
me
reason
to
hope
for
.
Whilest
the
Son
was
going
on
at
this
rate
,
the
Fathers
bowels
yearned
too
earnestly
to
admit
of
the
delay
of
long
Apologies
,
and
therefore
chooses
rather
to
interrupt
him
in
his
discourse
,
then
to
adjourn
his
own
joys
or
the
others
comfort
:
And
because
he
thought
words
not
sufficient
in
the
case
,
he
makes
deeds
the
interpreters
of
his
mind
,
commanding
his
servants
forthwith
to
bring
out
the
best
robe
and
to
put
it
upon
his
Son
,
together
with
a
ring
on
his
hand
,
and
shoes
on
his
feet
;
i.
e.
in
all
points
to
habit
him
as
his
Son
,
and
as
the
Son
of
such
a
Father
,
by
all
which
he
maketh
the
full
demonstration
of
a
perfect
reconciliation
:
And
not
content
herewith
to
give
vent
to
his
own
joy
,
that
it
might
not
overpower
him
whilest
he
confined
it
to
his
own
bosom
,
and
perhaps
also
that
those
who
had
shared
with
him
in
his
sorrows
for
the
loss
of
a
beloved
Son
,
might
participate
also
in
the
joy
of
his
recovery
,
he
goes
on
,
Bring
out
also
the
fatted
calf
and
kill
it
,
and
let
us
eat
and
be
merry
;
for
this
my
Son
was
dead
and
is
alive
again
,
was
lost
and
is
found
:
and
they
began
to
be
merry
.
In
the
midst
of
this
extraordinary
jollity
,
it
happens
the
Elder
Son
,
who
(
as
we
said
before
)
had
always
continued
in
his
duty
towards
his
Father
,
comes
out
of
the
fields
where
he
had
been
negotiating
his
Fathers
affairs
,
and
wonders
at
the
unusual
Jubilee
:
And
when
(
demanding
the
occasion
)
they
of
the
family
had
made
him
acquainted
with
the
whole
matter
,
he
takes
it
ill
,
and
interpreting
this
marvellous
transport
of
joy
at
his
Brothers
return
to
be
in
derogation
from
himself
;
as
if
his
Father
was
too
easy
and
inclinable
towards
him
,
but
severe
to
himself
,
and
unmindfull
of
the
long
and
faithfull
service
he
had
done
him
,
begins
to
expostulate
the
matter
somewhat
warmly
with
his
Father
.
But
the
good
old
man
mildly
replies
,
Son
I
am
very
sensible
of
,
and
set
a
just
value
upon
the
long
course
of
your
obedience
,
and
I
have
it
both
in
my
power
and
in
my
will
to
reward
you
:
't
is
true
I
have
not
hitherto
made
such
solemn
expressions
of
my
love
to
you
,
as
I
have
now
done
upon
this
occasion
,
for
the
case
did
not
require
it
;
you
,
as
you
have
been
always
dutifull
to
me
,
so
you
have
had
my
house
and
all
I
have
constantly
to
accommodate
you
;
as
you
have
never
rebelled
against
me
,
so
you
have
never
felt
the
hardships
your
poor
Brother
hath
undergone
by
his
foolishness
;
and
as
you
that
have
never
offended
me
never
could
distrust
my
favour
,
nor
need
such
demonstrations
of
my
reconciliation
,
which
the
former
guilt
and
extravagancies
of
your
now
penitent
Brother
renders
necessary
in
his
case
;
so
also
was
I
never
overwhelmed
with
grief
for
you
who
were
never
lost
.
But
forasmuch
as
we
have
beyond
all
expectation
received
your
Brother
again
,
whom
we
long
since
despaired
of
,
and
had
given
up
for
lost
,
you
cannot
wonder
,
and
you
must
allow
me
this
unusual
transport
;
for
I
say
again
this
your
Brother
was
lost
and
is
found
,
was
dead
and
is
alive
again
.
Thus
far
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
letter
of
the
Parable
,
wherein
all
things
are
so
lively
and
natural
,
and
the
divine
wisedom
of
our
Saviour
hath
so
accurately
described
the
workings
of
humane
minds
,
the
natural
motions
of
all
the
passions
;
as
that
if
the
Parable
became
matter
of
history
,
it
could
not
be
otherwise
acted
.
But
now
for
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
application
of
the
Parable
to
the
matter
in
hand
.
§IV
.
In
the
first
place
it
is
certain
,
that
by
the
Father
of
the
two
Sons
in
the
mystical
sense
is
meant
God
Almighty
;
of
whom
the
whole
family
of
heaven
and
earth
is
called
.
But
who
should
be
the
two
Sons
is
not
so
universally
agreed
.
Theophylact
.
in
loc.
Some
of
the
Ancients
have
been
of
opinion
,
that
by
the
Elder
Son
,
was
meant
that
higher
order
of
intellectual
Beings
which
never
forfeited
their
Station
,
nor
revolted
from
their
Allegeance
:
and
by
the
Younger
Son
,
the
whole
race
of
mankind
under
Adam
their
head
;
on
whom
(
being
fallen
)
God
had
such
compassion
,
as
he
did
not
shew
to
the
Rebel
Angels
;
for
which
cause
amongst
other
they
are
supposed
to
conceive
hatred
against
God
,
and
envy
against
men
.
But
this
interpretation
is
rejected
by
others
,
and
not
without
great
cause
;
for
in
this
same
Chapter
,
vers.
10.
our
Saviour
tells
us
the
holy
Angels
rejoyce
at
the
conversion
of
a
sinner
:
and
therefore
they
cannot
be
represented
,
as
expostulating
and
murmuring
at
the
favour
extended
towards
such
,
which
is
said
here
of
the
Elder
Brother
.
Again
,
St.
Austin
Q.
Evang.
l.
2.
others
have
imagined
that
by
the
two
Brethren
were
meant
the
Jews
and
Gentiles
;
the
Jews
representing
the
Elder
Brother
,
as
having
been
God's
ancient
people
;
and
the
Gentiles
the
Younger
,
as
who
ran
on
in
a
long
course
of
Idolatry
,
and
estrangedness
from
God
,
till
they
were
by
the
grace
of
God
in
the
Gospel
,
admitted
into
the
birthright
and
priviledges
of
the
Jews
,
to
their
great
regret
and
indignation
.
And
indeed
besides
the
opinion
of
the
Ancients
,
it
is
not
improbale
in
it self
,
but
that
our
Saviour
foreseeing
the
emulation
which
would
afterwards
happen
between
those
two
ranks
of
mankind
,
might
have
respect
to
it
,
and
deliver
himself
suitably
thereto
in
this
Parable
;
notwithstanding
that
cannot
be
supposed
to
be
the
primary
meaning
,
which
is
utterly
besides
the
occasion
of
the
discourse
:
for
as
St.
Jerome
well
observes
,
the
controversy
was
not
yet
risen
between
Jew
and
Gentile
about
priviledges
,
the
latter
being
not
yet
called
nor
admitted
to
the
grace
of
the
Gospel
;
but
the
question
was
only
,
whether
great
and
notorious
sinners
(
though
Jews
)
should
be
admitted
to
hopes
of
pardon
upon
repentance
:
and
the
Publicans
in
the
Text
,
though
they
were
Ministers
of
the
Roman
Power
,
and
reputed
Instruments
of
the
Jewish
servitude
,
and
therefore
hated
by
them
;
yet
were
not
Gentiles
but
a
looser
sort
of
Jews
,
as
the
same
St.
Jerome
fully
makes
appear
.
Therefore
by
the
two
sons
here
must
be
understood
any
two
men
,
or
any
two
sorts
of
men
,
(
whether
Jews
or
Pagans
it
matters
not
)
who
as
to
piety
and
vertue
have
for
a
great
while
run
a
quite
contrary
course
,
but
at
last
happen
to
meet
at
the
same
point
of
sincere
goodness
.
Namely
,
by
the
Elder
Son
are
described
those
,
who
from
their
younger
years
and
minority
,
have
been
by
the
preventing
grace
of
God
,
preserved
from
the
common
extravagancies
and
corruptions
of
the
world
;
and
by
the
blessing
of
God
upon
pious
education
or
otherwise
,
have
been
by
degrees
trained
up
,
and
insensibly
led
on
in
the
ways
of
Religion
.
As
our
Saviour
elsewhere
saith
of
the
Corn
,
that
it
grows
whilest
men
sleep
and
wake
,
that
is
,
we
can
see
it
doth
grow
,
but
cannot
discern
the
gradual
progress
it
maketh
:
so
such
persons
become
sincerely
good
and
run
a
race
of
vertue
,
though
we
cannot
see
where
and
when
they
set
out
,
nor
assign
any
date
of
their
conversion
,
by
reason
the
change
was
not
so
palpably
great
,
nor
so
sudden
as
in
the
conversion
of
notorious
sinners
.
Such
a
person
as
we
are
now
speaking
of
seems
to
have
been
Obadiah
,
1
Kings
18.
12.
who
sticks
not
to
say
of
himself
,
I
thy
servant
fear
the
Lord
from
my
youth
.
And
such
another
was
Timothy
,
concerning
whom
we
have
the
testimony
of
the
Apostle
,
2
Tim.
1.
5.
that
by
the
carefull
instructions
of
his
Grandmother
Lois
,
and
his
Mother
Eunice
,
he
had
been
from
his
youth
principled
with
a
sense
of
piety
and
religion
.
To
these
instances
I
will
adde
for
the
nearness
of
matter
what
Pontius
Diaconus
saith
of
St.
Cyprian
,
Praeproperâ
pieratis
velocitate
,
paenè
antè
coepit
perfectus
esse
quàm
disceret
.
He
so
early
and
presently
conceived
a
sense
of
piety
,
that
his
proficiency
almost
prevented
all
instruction
.
Nor
can
I
forget
what
[
](A41445-e6700-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
St.
Greg.
Nazianzen
hath
left
upon
record
touching
his
own
Father
,
He
was
(
saith
he
)
a
Sheep
of
Christ's
flock
before
he
came
into
his
fold
,
and
a
Christian
before
he
came
within
the
Church
;
Pont.
Diac.
in
vit.
S.
Cyprian
.
the
probity
of
his
temper
,
and
singular
vertues
of
his
life
,
made
him
a
Christian
as
it
were
by
anticipation
.
But
perhaps
these
last
expressions
are
somewhat
too
florid
and
rhetorical
,
that
which
I
am
saying
is
plain
and
easy
,
that
there
are
some
persons
of
whom
the
Grace
of
God
takes
early
hold
,
and
the
good
Spirit
of
God
inhabiting
them
,
Greg.
Naz.
Orat.
19.
not
onely
prevents
the
enterprizes
of
the
Devil
,
but
carries
them
on
in
an
even
and
constant
course
of
holiness
:
their
Christianity
bearing
equal
date
with
their
manhood
,
and
reason
and
religion
,
like
warp
and
woof
running
together
,
make
up
one
web
of
a
wife
and
vertuous
life
.
This
is
a
most
happy
case
wherever
it
happens
,
for
besides
that
there
is
no
more
sweet
nor
beautifull
thing
in
the
whole
world
then
the
early
buds
of
piety
,
upon
which
account
it
is
probably
supposed
,
that
our
Saviour
(
who
was
far
from
a
soft
fondness
of
youth
or
admiration
of
external
beauty
)
gave
such
signal
tokens
of
affection
to
St.
John
,
that
he
was
called
the
beloved
Disciple
.
Besides
this
,
I
say
,
it
is
so
much
a
more
comfortable
thing
to
escape
the
pollutions
that
are
in
the
world
through
lust
,
by
an
early
ingagement
in
a
holy
course
,
as
it
is
more
desirable
to
escape
shipwreck
,
then
to
be
saved
by
a
plank
;
or
to
have
no
wound
,
then
to
experiment
the
most
sovereign
balsom
;
which
if
it
work
a
cure
,
yet
usually
leaves
a
sear
behind
.
Moreover
he
that
begins
his
race
betimes
hath
all
along
the
comfort
of
his
progress
and
proficiency
,
and
feels
himself
daily
approaching
towards
his
desired
end
:
whereas
he
that
sets
out
wrong
hath
the
hard
and
uncomfortable
part
of
going
quite
back
again
,
and
undoing
all
he
hath
done
,
besides
the
agonies
of
conscience
,
and
the
strong
convulsions
which
he
must
suffer
,
that
casts
off
a
long
settled
and
habitual
course
of
sin
.
To
which
adde
,
that
whatever
diligence
or
zeal
of
God's
glory
a
late
Convert
that
comes
into
the
vineyard
,
as
it
were
at
the
eleventh
hour
,
may
express
at
last
,
yet
it
is
certain
he
hath
done
God
a
great
dishonour
heretofore
:
whereas
he
we
now
speak
of
,
is
one
that
coming
in
at
the
first
hour
,
labours
all
day
in
God's
work
,
and
equally
carries
on
the
affair
of
God's
glory
and
his
own
comfort
here
,
and
salvation
hereafter
.
Now
all
these
things
considered
,
if
there
shall
be
any
man
so
rash
and
injudicious
,
as
notwithstanding
to
press
all
men
without
distinction
in
order
to
their
title
to
the
mercies
of
God
and
hopes
of
Heaven
,
to
make
the
same
severe
reflexions
upon
themselves
,
or
to
shew
the
like
sensible
and
discernible
change
in
their
lives
,
let
them
know
by
this
unskilfulness
of
theirs
,
they
unreasonably
minister
trouble
to
the
best
and
happiest
of
men
;
and
have
a
design
quite
contrary
to
that
of
our
Saviour
,
who
professed
he
came
not
to
call
the
righteous
but
sinners
to
repentance
.
And
in
the
seventh
verse
of
this
Chapter
he
speaks
of
just
men
which
need
no
repentance
;
that
is
,
have
no
need
to
make
a
change
of
their
whole
course
and
begin
a
new
,
as
notorious
sinners
ought
to
doe
.
Both
which
places
,
I
take
,
to
be
clearly
interpreted
,
and
to
the
sense
we
are
assigning
to
them
,
by
that
other
passage
of
our
Saviour
,
Jo.
13.
10.
He
that
is
washed
,
needeth
not
,
save
to
wash
his
feet
onely
:
that
is
,
he
that
is
already
ingaged
in
a
holy
course
,
and
habituate
to
the
ways
of
piety
,
hath
only
need
to
be
duely
cleansed
from
those
occasional
soils
and
defilements
,
which
the
infirmity
of
humane
nature
and
conversation
in
the
world
suffer
no
man
wholly
to
escape
,
but
not
to
enter
upon
a
new
state
,
or
begin
a
whole
course
of
repentance
.
To
which
effect
I
understand
those
words
of
Origen
in
his
Books
against
Celsus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Christ
Jesus
(
saith
he
)
was
sent
indeed
a
Physician
to
cure
and
recover
sinners
,
but
to
improve
and
instruct
those
further
in
the
mysteries
of
the
Kingdom
of
Heaven
,
that
were
already
vertuous
.
I
'le
conclude
and
confirm
all
I
have
said
of
this
kind
with
the
sense
of
Manasses
,
which
he
expresses
in
his
famous
penitential
prayer
.
Thou
O
Lord
,
that
art
the
God
of
the
just
,
hast
not
appointed
repentance
to
the
just
,
as
to
Abraham
and
Isaac
and
Jacob
,
&c.
but
thou
hast
appointed
repentance
unto
me
who
am
a
sinner
,
&c.
This
I
take
to
be
sufficient
for
the
determination
who
is
meant
by
the
Elder
Brother
,
and
then
we
cannot
be
much
to
seek
who
is
denoted
by
the
Younger
;
for
what
we
have
now
said
being
granted
,
it
necessarily
follow
,
that
by
the
Younger
Son
,
are
described
all
such
persons
as
have
run
a
dangerous
risk
of
sin
and
impiety
,
that
have
committed
gross
and
hainous
transgressions
,
and
continued
in
a
state
of
disobedience
and
impenitency
,
after
such
manner
as
the
Publicans
and
Sinners
in
the
text
are
supposed
to
have
done
:
These
are
said
to
forsake
their
Father's
house
and
presence
,
to
mispend
their
portion
in
riotous
living
,
who
yet
at
last
being
reduced
to
extremity
,
come
to
themselves
,
turn
serious
penitents
,
bewail
their
folly
,
resolve
upon
amendment
,
implore
pardon
,
double
their
diligence
and
care
for
the
time
to
come
,
and
of
old
sinners
become
young
Saints
,
whereupon
they
are
by
a
gracious
God
admitted
to
pardon
and
reconciliation
,
and
adoption
;
for
these
the
best
robe
is
fetched
out
,
the
fatted
calf
slain
,
and
upon
their
conversion
as
a
thing
utterly
despaired
of
and
unexpected
,
there
is
joy
in
Heaven
,
and
amongst
the
holy
Angels
.
These
were
dead
in
trespasses
and
sins
,
but
are
now
quickned
and
revived
by
the
grace
of
God
;
they
were
Strangers
and
Aliens
from
the
covenant
of
Grace
,
but
now
become
of
the
houshold
of
God
,
and
heirs
of
eternal
life
.
And
now
these
two
points
being
resolved
of
,
we
have
a
key
by
which
we
may
easily
open
all
the
circumstances
of
the
whole
Parable
,
so
that
it
will
not
be
necessary
that
I
insist
longer
upon
a
general
interpretation
.
Neverthelesse
lest
there
should
seem
one
difficulty
not
sufficiently
provided
against
,
or
any
man
should
yet
be
at
a
losse
,
how
if
the
Elder
Brother
denote
sincerely
good
men
,
it
can
stand
with
their
character
to
grumble
at
the
mercifull
reception
of
poor
penitents
,
as
here
he
is
represented
to
doe
.
And
moreover
it
may
raise
another
doubt
,
if
the
Elder
Brother
be
set
to
describe
men
of
constant
and
unblemished
Sanctity
,
how
such
a
person
should
be
fit
to
denote
the
Scribes
and
Pharisees
,
who
were
certainly
very
evil
and
corrupt
men
.
Unlesse
a
plain
account
can
be
given
of
these
,
it
must
follow
,
that
either
we
have
not
hit
the
occasion
of
the
Parable
,
or
the
Parable
did
not
answer
to
the
occasion
.
Wherefore
to
these
I
answer
joyntly
,
That
our
Saviour
the
more
effectually
to
convince
these
Jews
that
reproached
and
censured
him
,
proceeds
with
them
upon
their
own
Hypothesis
;
namely
,
taking
it
for
granted
that
they
were
as
eminently
good
and
holy
men
,
as
they
either
took
themselves
,
or
pretended
to
be
;
and
that
the
Publicans
and
Sinners
were
indeed
as
bad
as
they
esteemed
them
:
I
mean
he
doth
not
intend
to
signifie
that
these
censorious
persons
were
indeed
good
men
,
for
upon
all
occasions
(
we
see
)
he
upbraids
their
rottennesse
and
hypocrisie
;
but
because
they
out
of
opinion
of
their
own
sanctity
and
contempt
of
others
,
reproached
his
carriage
in
this
matter
,
therefore
the
designs
to
shew
them
,
that
if
that
was
true
which
is
utterly
false
,
and
they
as
good
men
as
they
were
extremely
bad
,
yet
upon
due
consideration
they
ought
not
to
blame
his
management
of
himself
,
and
gracious
condescension
to
sinners
.
As
if
he
had
said
:
You
Scribes
and
Pharisees
wonder
that
instead
of
applying
my self
to
your
conversation
,
who
are
men
of
great
note
for
sanctity
and
devotion
,
and
never
blemished
with
any
great
disorder
;
I
rather
chuse
to
lay
out
my self
upon
the
recovery
of
flagitious
and
desperate
sinners
:
now
see
your
own
unreasonablenesse
in
this
instance
;
You
will
allow
a
Father
to
be
more
passionately
concerned
for
,
and
expresse
a
greater
joy
upon
the
recovery
of
a
Lost
Son
,
then
he
usually
doth
about
him
that
was
always
with
him
and
out
of
danger
;
and
if
that
Son
who
had
never
departed
from
his
Father
,
and
so
never
given
him
occasion
for
those
change
of
passions
,
should
expostulate
with
his
Father
for
his
affectionateness
in
such
a
case
,
you
would
in
your
own
thoughts
blame
him
,
as
envious
and
undutifull
.
Now
apply
this
to
your selves
,
and
think
as
well
as
you
can
of
your selves
,
yet
upon
the
premisses
,
you
will
see
no
reason
to
calumniate
my
endeavours
of
reclaiming
sinners
,
or
my
kindnesse
and
benignity
towards
them
upon
their
repentance
.
By
this
time
I
doubt
not
but
the
whole
drift
of
the
Parable
is
made
plain
and
perspicuous
to
an
ordinary
capacity
.
Wherefore
now
I
proceed
to
handle
the
particular
branches
of
it
:
of
which
there
are
these
three
most
remarkable
in
the
Parable
,
and
which
as
I
have
already
intimated
,
are
the
designed
subject
of
the
subsequent
discourse
.
First
,
we
have
here
a
graphical
description
of
the
state
and
condition
of
an
habitual
sinner
before
repentance
,
from
vers.
11.
to
vers.
17.
Secondly
,
a
type
or
portraicture
of
true
repentance
and
turning
to
God
,
from
vers.
17.
to
vers.
20.
Thirdly
,
an
Emblematical
representation
of
God's
unspeakable
mercy
in
the
gracious
reception
of
such
penitents
,
from
vers.
20.
to
the
end
of
the
Chapter
,
but
especially
to
vers.
24.
Of
these
three
points
I
will
treat
in
order
according
as
the
series
of
the
Parable
leads
me
.
But
yet
because
I
apprehend
it
will
be
not
onely
profitable
in
it self
,
but
also
peculiarly
subservient
to
the
present
design
,
that
before
I
apply
my self
to
a
direct
prosecution
of
the
traces
of
the
Parable
,
I
give
a
strict
and
Philosophical
account
of
the
Nature
of
Sin
,
and
the
several
Stations
of
Sinners
,
as
which
will
give
both
light
and
weight
,
especially
to
the
first
of
the
mentioned
particulars
,
and
in
good
measure
to
all
the
rest
;
This
therefore
I
will
endeavour
in
the
next
immediate
Chapter
.
CHAP.
III.
Of
the
Nature
of
Sin
,
and
of
the
divers
States
of
Sinners
.
THE
CONTENTS
.
-
§
I.
A
definition
of
sin
:
the
three
sorts
of
Laws
mankind
is
under
;
(
viz.
)
Natural
,
Divine
,
and
Humane
.
All
sin
is
a
violation
of
some
or
other
of
them
.
The
mischief
of
mistake
herein
.
-
§
II.
A
law
that
obliges
must
be
known
or
knowable
.
Several
ways
of
promulging
the
Divine
Laws
.
The
guilt
of
sin
rises
in
proportion
to
the
clearnesse
of
the
promulgation
of
that
law
whereof
it
is
a
violation
.
The
mischiefs
of
mistake
herein
,
and
the
remedy
.
-
§
III.
All
sin
is
voluntary
.
Cautions
for
the
right
understanding
of
that
assertion
:
the
proofs
of
the
truth
of
it
,
and
absurd
consequences
of
the
contrary
.
-
§
IV.
A
passage
of
S.
James
,
Chap.
I.
vers.
13.
&c.
explained
,
and
the
nativity
of
sin
thereby
discovered
.
-
§
V.
The
usefulnesse
of
the
foregoing
definition
,
and
explication
.
The
distinction
between
presumptuous
sins
,
and
sins
of
infirmity
,
and
their
different
effects
.
-
§
VI.
Of
reluctancy
of
Conscience
,
and
whether
that
extenuates
or
increases
the
guilt
of
sin
.
-
§
VII
.
Of
the
several
states
and
mansions
of
sinners
,
upon
the
consideration
of
which
return
is
made
to
the
Parable
.
§
I.
IF
we
take
just
measures
of
the
nature
of
sin
(
at
least
so
far
as
it
falls
under
our
present
consideration
,
for
it
is
not
within
the
compass
of
my
subject
to
treat
of
Original
sin
,
)
it
is
thus
to
be
Defined
,
namely
,
Sin
is
a
voluntary
breach
of
a
known
Law
.
Or
to
speak
more
fully
and
distinctly
,
there
are
these
three
things
concurrent
to
make
man
guilty
,
or
to
denominate
any
action
of
his
sinfull
.
1.
That
by
some
act
or
omission
of
his
,
there
be
a
going
contrary
to
,
and
violation
of
some
Law
in
being
.
2.
That
the
Law
so
violated
,
be
such
as
is
,
or
might
have
been
known
to
the
Offender
.
3.
That
the
Action
or
Omission
by
which
such
Law
is
violated
,
be
consented
to
,
and
the
breach
voluntary
.
All
these
three
things
together
in
conjunction
are
the
ingredients
which
make
up
the
deadly
poyson
of
sin
.
And
for
defect
of
due
consideration
of
the
necessary
concurrence
of
all
of
them
to
that
unhappy
production
,
It
is
hard
to
say
whether
greater
Errours
have
ensued
in
Doctrine
,
or
more
Vices
in
practice
;
whether
more
perplexities
have
infested
mens
Consciences
,
or
more
uncharitableness
hath
imbittered
their
Spirits
.
For
if
the
first
ingredient
be
left
out
,
Sin
is
thereby
rendred
either
nothing
at
all
or
of
so
indefinite
and
uncertain
a
nature
,
as
that
loose
and
profane
men
will
laugh
at
it
:
and
on
the
contrary
good
and
devout
persons
will
never
be
free
from
suspicions
of
it
.
If
the
second
be
omitted
,
the
consequence
will
be
,
that
severe
and
sad
judgments
will
be
passed
upon
the
finall
estate
of
the
greatest
part
of
mankind
,
and
therewith
very
unworthy
reflections
be
made
upon
the
Divine
Majesty
;
And
if
the
third
branch
be
omitted
,
the
number
of
sins
will
be
vastly
multiplied
,
but
the
nature
and
guilt
thereof
so
extenuated
,
as
that
men
will
be
tempted
to
be
more
afraid
of
God
then
of
sinning
against
him
.
But
all
this
and
a
great
deale
more
will
better
appear
upon
a
breif
explication
of
the
particulars
.
First
then
,
wherever
there
is
sin
there
is
a
breach
of
some
Law
in
being
:
this
though
it
be
not
the
full
and
adequate
notion
,
yet
is
the
first
reason
of
sin
.
And
accordingly
we
may
easily
observe
that
in
most
if
not
in
all
Languages
,
the
very
words
that
are
made
use
of
to
express
moral
evil
or
sin
,
do
all
import
the
breach
of
some
Law
or
rule
of
action
.
Especially
the
Hebrew
Tongue
(
which
is
most
significant
in
this
kind
)
hath
three
words
most
usuall
in
the
case
which
we
find
all
together
,
Psal.
32.
v.
1
,
2.
and
all
leading
us
directly
to
this
notion
of
sin
.
Blessed
is
be
whose
Transgression
is
forgiven
,
whose
sin
is
covered
:
blessed
is
the
man
to
whom
the
Lord
imputeth
not
Iniquity
.
The
first
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
we
render
transgression
,
properly
signifying
to
pass
set
Bounds
or
transgress
prefixed
Limits
.
The
second
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
we
translate
sin
,
denoteth
a
missing
of
the
aim
or
mark
we
were
to
have
directed
our selves
towards
.
And
the
last
of
the
three
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
iniquity
,
implies
the
making
of
a
crooked
and
wandring
path
.
So
that
we
see
whatever
kind
,
condition
or
degree
of
sin
it
be
that
is
spoken
of
,
it
is
still
expressed
by
respect
to
some
Law
or
Rule
,
in
deviation
from
which
it
consists
.
The
like
may
be
observed
in
the
Greek
Tongue
,
in
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
and
generally
in
other
Languages
.
But
we
need
not
insist
upon
niceties
,
when
that
which
we
are
saying
is
the
express
assertion
of
two
Apostles
St.
Paul
and
St.
John
,
the
former
telling
us
,
Rom.
4.
15.
Where
there
is
no
Law
,
there
is
no
Transgression
.
The
other
,
Ep.
1.
chap.
3.
vers
,
4.
He
that
sinneth
transgresseth
also
the
Law
:
for
sin
is
a
transgression
of
the
Law
.
Now
for
that
Law
which
sin
is
a
violation
of
,
it
is
threefold
,
(
viz.
)
Either
first
the
Law
of
nature
and
reason
,
that
is
,
those
differences
of
good
and
evill
which
the
mind
of
man
is
of
it self
able
to
collect
by
attentive
consideration
of
the
nature
of
God
,
and
our
relation
to
him
,
the
state
of
the
whole
Creation
,
and
the
mutuall
aspects
of
the
severall
parts
thereof
upon
each
other
,
and
upon
our selves
;
(
of
which
we
shall
have
occasion
to
speak
more
hereafter
.
)
Or
secondly
the
express
and
positive
declarations
of
the
Divine
will
concerning
things
to
be
done
or
avoided
by
us
,
which
is
commonly
called
Revelation
or
Divine
Law
.
Or
thirdly
,
the
institutions
,
commands
and
prohibitions
of
such
men
as
it
hath
pleased
God
to
invest
with
Authority
(
under
himself
)
of
obliging
others
,
which
we
call
Humane
Law
.
To
these
some
would
adde
Custome
as
a
fourth
rule
of
action
,
because
they
observe
there
are
many
cases
wherein
(
all
the
former
ceasing
)
wise
and
good
men
are
wont
to
govern
themselves
by
laudable
and
prevailing
customs
;
but
this
so
far
as
it
is
obliging
,
may
be
reduced
to
Humane
Law
.
Others
also
would
adde
the
Law
of
Charity
,
or
of
avoiding
scandall
as
a
fifth
,
but
this
is
both
provided
for
by
the
positive
Law
of
God
,
and
also
deducible
from
naturall
principles
.
Therefore
the
three
aforesaid
measures
comprize
all
that
which
can
fall
under
the
notion
of
Law
,
and
consequently
every
such
thing
as
is
to
be
esteemed
a
sin
must
consist
in
a
deviation
from
or
going
cross
to
either
all
or
some
one
or
other
of
them
.
For
it
is
evident
of
it self
that
every
thing
is
free
till
something
restrain
and
circumscribe
it
,
and
it
cannot
be
evill
but
good
to
make
use
of
that
liberty
,
which
derogates
from
no
other
,
which
infringes
no
Authority
,
being
retrenched
by
none
.
And
it
is
as
evident
that
we
owe
account
of
our selves
and
carriage
only
to
God
ultimately
,
forasmuch
as
we
derive
our
being
and
we
have
and
are
from
him
and
him
only
:
he
therefore
who
gave
us
our
being
and
all
our
powers
and
faculties
and
their
respective
accommodations
,
and
who
continually
supports
us
in
the
exercise
of
them
,
may
justly
prescribe
to
us
and
set
us
what
boundaries
shall
seem
fit
to
his
infinite
Wisedome
.
Now
there
are
but
three
ways
wherein
he
hath
imposed
any
obligation
or
restraint
upon
us
.
viz.
Either
by
such
footsteps
of
his
Will
,
as
the
mind
of
man
may
trace
in
the
order
of
the
Creation
,
those
intimations
of
good
and
evill
which
are
interwoven
in
the
very
nature
and
order
of
things
,
and
to
be
observed
by
naturall
reason
.
Or
secondly
by
extraordinary
interposition
,
expresly
dictating
his
mind
and
will
to
the
sons
of
men
.
Or
lastly
,
delegating
Authority
to
those
whom
his
Providence
hath
constituted
in
Superiority
,
to
prescribe
to
us
in
all
such
things
as
were
not
foreprized
by
the
two
former
,
i.
e.
that
in
all
cases
where
neither
the
Laws
of
nature
nor
the
Divine
Law
were
infringed
,
there
it
was
his
will
we
should
govern
our selves
by
the
Laws
of
men
.
These
I
say
are
all
the
ways
God
hath
thought
fit
,
and
all
that
are
imaginable
of
laying
any
obligation
upon
us
.
Therefore
wherever
there
is
sin
,
either
some
plain
dictate
of
Reason
is
contradicted
,
or
some
positive
Law
of
God
violated
,
or
the
Sanction
of
human
authority
opposed
;
and
where
neither
of
these
is
done
,
there
can
be
no
sin
upon
the
forecited
reason
of
the
Apostle
,
where
there
is
no
law
there
is
no
transgression
.
WHICH
plain
truth
we
have
thus
carefully
deduced
principally
for
the
prevention
or
remedy
of
two
mistakes
very
rife
in
this
matter
.
The
former
is
of
certain
honest
and
well-meaning
,
but
timorous
and
superstitious
persons
,
who
not
content
to
approve
themselves
to
the
aforesaid
measures
,
nor
thinking
it
sufficient
for
their
security
,
that
neither
the
Law
of
Nature
,
nor
any
expresse
either
divine
or
humane
Law
disallow
their
actions
,
are
afraid
of
their
own
shadows
,
and
suspect
sin
and
danger
they
know
not
why
nor
whence
;
their
heart
misgives
them
,
when
there
is
nothing
in
the
case
,
but
either
that
the
thing
they
are
about
is
contrary
to
the
course
of
their
education
,
or
forbidden
by
the
imperious
dictate
of
some
person
,
to
whose
usurped
authority
they
have
prostituted
their
judgments
.
Now
would
such
persons
be
induced
to
consider
,
that
lawfull
and
unlawfull
are
relative
terms
,
and
respect
some
definite
rule
or
other
,
which
must
determine
any
action
to
be
this
or
that
;
that
God
is
well
pleased
that
his
laws
be
observed
,
and
is
not
so
severe
and
rigid
as
to
oblige
us
negatively
,
that
is
,
that
we
shall
doe
nothing
but
what
he
commands
;
that
there
is
a
great
field
of
liberty
interjacent
between
expresse
sin
and
expresse
duty
,
and
in
that
we
may
expatiate
without
offence
;
that
all
actions
are
good
within
that
scope
,
and
though
they
admit
of
such
different
degrees
as
that
some
may
be
much
better
then
others
,
yet
none
are
evil
that
touch
not
upon
the
bounds
and
limits
of
Law
:
If
,
I
say
,
these
things
were
considered
,
which
are
no
more
then
the
effect
of
what
I
said
before
,
then
would
those
honest
minds
be
undeceived
and
enfranchised
,
who
for
want
of
such
consideration
are
put
to
the
unhappy
choice
,
either
to
be
dispoiled
of
all
liberty
,
or
deprived
of
all
peace
;
besides
that
by
such
jealousies
they
tempt
both
themselves
and
others
to
think
hardly
of
God
,
and
consequently
of
that
,
provoke
all
such
men
as
are
strangers
to
Religion
to
nauseate
and
abhorr
it
.
THE
other
mistake
which
we
here
seek
to
prevent
,
is
of
those
that
quite
contrary
to
the
former
,
are
so
far
from
thinking
the
three
Rules
of
Action
we
laid
down
to
be
insufficient
,
that
they
persuade
themselves
it
is
no
great
matter
for
Law
or
Rule
.
The
persuasion
of
a
man
's
own
conscience
,
an
honest
intention
and
a
zeal
of
God
are
able
to
bear
out
and
justifie
an
undertaking
,
though
against
the
expresse
and
literal
direction
of
some
Law
in
being
.
This
conceit
,
(
strange
as
it
is
,
)
hath
neverthelesse
had
its
Patrons
and
Proselytes
both
amongst
Jews
and
Christians
,
and
been
the
cause
of
mischief
enough
to
both
.
Now
it
is
true
that
it
is
within
the
power
of
Conscience
,
to
make
that
which
was
before
indifferent
in
the
general
,
to
become
good
and
laudable
in
particular
;
or
contrariwise
by
its
dissent
to
render
it
evil
and
vicious
,
because
God
having
given
it
a
judicature
,
its
consent
is
to
be
had
in
what
we
doe
;
in
which
sense
,
I
take
it
,
that
of
the
Apostle
is
to
be
understood
,
Whatsoever
is
not
of
faith
is
sin
;
and
for
that
reason
an
erring
conscience
(
as
I
shall
shew
by
and
by
)
is
also
some
mitigation
of
a
miscarriage
in
practice
.
But
it
is
far
from
that
prerogative
of
being
able
to
legitimate
any
action
prohibited
by
any
of
the
aforesaid
rules
,
for
it
is
but
a
Judge
not
a
Law
,
and
must
be
governed
by
the
measures
forelaid
.
Or
if
we
allow
too
,
that
the
light
of
conscience
is
one
of
those
measures
,
(
as
we
doe
)
yet
must
it
not
bear
down
both
the
other
;
that
is
,
it
is
onely
a
Law
,
and
justifies
an
action
when
neither
divine
nor
humane
Laws
have
restrained
it
,
and
not
else
.
Wherefore
upon
the
whole
matter
it
is
apparent
,
that
the
three
Rules
aforesaid
in
conjunction
make
up
the
standard
of
good
and
evil
;
every
thing
is
a
sin
that
goes
contrary
to
any
of
them
,
and
nothing
is
so
,
that
doth
not
.
§
II.
2.
BUT
Secondly
,
to
render
any
action
of
ours
culpable
,
it
is
not
sufficient
that
some
Law
in
being
be
broken
,
unlesse
that
Law
be
also
promulged
;
i.
e.
such
as
is
or
may
be
known
,
for
otherwise
in
effect
it
is
no
Law
.
And
that
government
would
justly
be
accounted
arbitrary
and
tyrannical
,
and
the
Sovereign
rather
thought
to
lie
at
catch
for
the
penalty
then
to
desire
just
obedience
,
who
shall
impute
that
for
a
fault
,
which
he
had
not
given
sufficient
caution
against
by
a
plain
declaration
of
his
will
and
pleasure
.
For
non
esse
&
non
apparere
aequiparantur
in
Jure
,
that
which
cannot
appear
is
in
Laws
all
one
as
if
it
were
not
at
all
;
because
an
unknown
Law
can
have
no
influence
upon
those
it
should
concern
,
neither
directing
them
what
to
do
,
nor
forewarning
what
to
avoid
;
neither
giving
notice
of
their
duty
,
nor
their
danger
;
and
consequently
works
neither
upon
their
reason
,
nor
their
passion
,
and
therefore
not
at
all
.
IT
is
true
that
all
Laws
have
not
the
same
way
and
manner
of
publication
,
for
even
amongst
men
several
Nations
have
their
several
and
peculiar
forms
of
doing
it
.
The
old
Romans
by
Tables
hung
up
in
the
Market
,
and
places
of
publick
congresse
;
some
have
done
the
same
thing
by
the
voice
of
a
publick
Herald
,
or
by
the
sound
of
Trumpet
,
&c.
but
however
they
differed
in
the
circumstance
,
they
all
agreed
in
the
thing
,
that
Laws
were
not
perfect
and
obliging
till
they
were
promulged
.
And
so
it
is
with
the
Laws
of
God
Almighty
,
he
never
expects
that
men
should
govern
themselves
by
the
secret
decrees
of
Heaven
,
nor
leaves
them
to
guesse
at
the
transactions
in
his
Cabinet-Counsel
,
but
first
publishes
his
Law
,
and
then
requires
conformity
to
it
;
though
that
in
divers
manners
,
as
it
seemed
best
to
his
divine
wisedom
.
Sometimes
he
exprest
himself
by
an
audible
voice
from
Heaven
,
wherein
the
Angels
were
employed
as
his
Ministers
,
namely
,
when
he
gave
his
Laws
upon
Mount
Sinai
:
other
times
by
inspiration
of
Prophets
and
Holy
Men
,
and
making
them
the
Interpreters
of
his
mind
to
the
world
.
When
to
give
the
more
full
assurance
that
it
was
he
that
sent
and
instructed
them
,
he
was
wont
also
to
send
along
with
them
some
miraculous
power
or
other
,
as
his
Credential
Letters
under
his
privy
Signet
.
But
most
gloriously
of
all
did
he
proclaim
his
mind
,
when
he
sent
his
Son
into
the
world
,
whose
every
circumstance
from
the
miracles
of
his
Birth
to
the
glories
of
his
Resurrection
and
Ascension
,
sufficiently
proclaimed
him
the
Messias
,
the
Messenger
of
the
Covenant
.
AND
for
the
Laws
of
Nature
,
these
,
though
by
some
perverse
men
they
have
been
denied
to
have
the
nature
of
Laws
obligatory
,
because
they
have
not
had
the
like
solemnity
of
publication
,
as
others
have
had
,
yet
[
](A41445-e7870-b)*
*
Touching
this
matter
let
the
Learned
Reader
consult
Mr.
Cumberland
de
Leg.
Nat.
forasmuch
as
these
have
either
been
written
upon
the
fleshly
tables
of
men's
hearts
,
where
all
that
will
look
inward
may
read
them
,
or
rather
,
(
as
I
have
intimated
already
)
are
ingraven
and
inserted
into
the
very
nature
of
things
,
and
texture
of
the
universe
,
where
whosoever
hath
not
unmanned
himself
,
and
debauched
his
reason
,
may
be
able
to
discover
them
.
And
besides
they
have
manifestly
the
sanction
of
rewards
and
punishments
,
in
the
constant
experience
of
good
and
evil
,
attending
the
observation
and
contempt
of
them
respectively
,
upon
which
accounts
they
must
needs
seem
to
all
honest
and
unprejudiced
minds
,
sufficiently
promulged
.
SO
that
constantly
some
way
or
other
according
as
it
seemed
best
to
him
,
God
hath
always
been
pleased
to
make
his
mind
sufficiently
and
certainly
known
to
all
those
upon
whom
he
intended
it
should
have
the
force
and
obligation
of
a
Law
,
and
he
never
required
obedience
otherwise
then
in
proportion
to
such
manifestation
.
Accordingly
we
observe
,
that
when
he
had
given
Laws
to
the
people
of
the
Jews
,
and
proclaimed
them
very
gloriously
and
solemnly
as
aforesaid
;
yet
in
regard
such
proclamation
could
not
certainly
reach
to
all
other
Nations
,
(
for
that
as
well
as
for
other
reasons
,
)
he
did
not
exact
of
any
other
people
conformity
to
those
institutions
,
nor
judged
them
thereby
.
So
the
Apostle
assures
us
,
Rom.
2.
12.
Such
as
have
sinned
without
the
Law
,
shall
perish
without
the
Law
;
and
as
many
as
have
sinned
under
the
Law
,
shall
be
judged
by
the
Law
.
AND
it
is
further
very
remarkable
,
that
even
the
Gospell
it self
,
which
was
(
what
the
Religion
of
the
Jews
was
not
,
namely
)
an
Institution
fitted
for
all
Countries
,
Nations
,
and
Ages
;
and
which
therefore
our
Lord
Christ
took
care
by
his
Apostles
as
his
Heralds
to
proclaim
all
the
world
over
:
This
Gospell
I
say
,
till
it
was
fully
published
,
and
untill
men
had
time
given
them
to
consider
well
of
it
,
and
to
overcome
their
prejudices
against
it
,
made
a
favourable
interpretation
of
men's
unbelief
.
This
I
take
to
be
the
import
of
those
words
of
our
Saviour
,
Joh.
9.
39.
41.
For
judgment
am
I
come
into
the
world
,
that
they
that
see
not
might
see
;
and
that
they
that
see
,
might
be
made
blind
.
If
ye
were
blind
,
ye
should
have
no
sin
:
but
now
ye
say
,
we
see
,
therefore
your
sin
remaineth
.
And
to
the
same
purpose
,
Joh.
15.
22.
If
I
had
not
come
,
and
spoken
amongst
them
,
they
had
not
had
sin
:
but
now
they
have
no
cloak
for
their
sin
.
And
of
the
truth
of
this
,
S.
Paul
himself
was
a
great
instance
,
for
so
he
tells
us
,
1
Tim.
1.
13.
I
obtained
mercy
,
because
I
did
it
ignorantly
in
unbelief
.
q.
d.
I
lay
under
mighty
prejudices
by
reason
of
my
education
in
the
stiff
way
of
a
Pharisee
;
and
it
required
a
great
sincerity
to
be
willing
to
listen
to
new
proposals
,
a
huge
sagacity
to
be
able
to
see
through
those
mists
that
were
cast
before
my
eyes
,
and
a
most
generous
resolution
to
break
through
these
and
all
other
difficulties
;
in
consideration
whereof
,
God
was
pleased
to
make
abatements
of
the
guilt
of
my
unbelief
in
proportion
to
the
temptations
I
had
thereto
.
It
is
indeed
both
a
well
known
,
and
as
well
received
a
Maxime
,
Ignorantia
Juris
non
excusat
,
that
it
is
no
excuse
of
a
fault
to
say
non
putâram
,
I
did
not
know
the
Law
;
because
when
a
Law
is
once
promulged
,
every
man
is
bound
to
take
notice
of
it
,
and
it
can
be
imputed
to
nothing
else
but
supine
and
affected
ignorance
,
if
he
shall
then
continue
ignorant
.
Notwithstanding
upon
the
self
same
supposition
it
seems
to
be
granted
,
that
where
the
case
is
otherwise
,
that
is
,
where
the
Law
not
being
sufficiently
published
,
cannot
be
known
,
by
an
honest
diligence
,
there
ignorance
is
no
fault
,
because
indeed
(
as
I
said
)
there
the
Law
is
no
Law
.
THOSE
who
consider
not
this
point
,
must
needs
be
tempted
to
passe
very
dismal
and
damnatory
sentences
against
the
greatest
part
of
mankind
,
and
consequently
cannot
avoid
very
hard
thoughts
of
God
:
for
the
prevention
of
both
which
great
evils
,
as
also
to
confirm
what
hath
been
now
said
,
there
is
nothing
more
usefull
then
to
study
well
the
Parable
of
our
Saviour
concerning
the
Talents
,
Matt.
25.
14.
by
the
due
consideration
whereof
,
we
shall
amongst
other
instructions
be
led
into
the
apprehension
,
that
God
proceeds
not
with
men
Arithmetically
,
but
Geometrically
,
and
that
the
vertue
or
vice
which
God
rewards
or
punishes
consists
not
in
puncto
,
but
is
estimated
according
to
men's
diligence
or
neglect
of
improving
those
means
and
advantages
which
have
been
afforded
them
.
For
as
there
is
the
same
proportion
between
1.
and
2.
as
between
5.
and
10.
so
he
that
having
but
half
(
suppose
)
of
the
advantages
which
another
man
enjoyed
,
proves
to
be
as
good
as
that
other
,
is
really
much
better
.
Whereas
he
that
having
double
the
advantages
,
is
not
better
then
he
whom
he
this
way
so
much
excells
,
is
not
good
at
all
,
nor
will
be
acceptable
to
God
when
he
shall
be
weighed
in
the
balance
of
the
Sanctuary
.
Because
whosoever
had
been
furnished
with
true
internal
probity
of
mind
,
and
was
of
an
obedient
temper
,
and
had
a
sincere
love
of
godnesse
,
would
most
certainly
have
advanced
in
the
measures
of
vertue
proportionably
to
the
opportunities
he
had
of
so
doing
;
i.
e.
in
the
words
of
our
Saviour
,
He
that
was
faithfull
in
little
,
would
have
been
so
in
much
.
And
on
the
contrary
,
he
that
under
great
advantages
hath
not
been
proportionable
in
the
improvements
of
his
temper
and
life
,
it
may
truely
be
said
of
such
a
man
,
God
hath
been
very
good
to
him
,
but
he
for
his
part
is
not
good
at
all
.
Which
consideration
will
be
of
use
,
both
to
make
us
more
wary
in
pronouncing
concerning
the
final
estate
of
other
men
,
and
also
enable
us
to
passe
a
better
judgment
of
our
own
actions
and
state
;
forasmuch
as
it
hereby
appears
,
that
it
is
not
the
bare
conformity
or
inconformity
of
our
actions
to
a
Law
or
Rule
from
whence
their
value
or
their
guilt
arises
,
but
respect
is
had
to
the
knowledge
or
knowablenesse
of
that
Rule
.
And
so
we
have
the
second
ingredient
of
sin
.
§
III.
3.
LASTLY
,
to
render
sin
compleat
and
perfectly
criminal
,
it
is
neither
enough
that
for
the
matter
of
it
,
it
be
against
some
Law
,
nor
that
such
Law
be
known
,
but
the
act
or
omission
must
be
voluntary
;
that
is
,
not
what
a
man
was
overborn
into
by
some
fatal
necessity
,
or
compelled
to
by
the
force
of
some
violent
impression
,
not
what
he
could
neither
help
nor
hinder
;
but
what
was
so
far
subject
to
his
own
free
choice
,
that
he
willingly
did
what
he
did
,
and
could
have
done
otherwise
,
or
omitted
doing
if
he
had
been
so
pleased
.
For
whatsoever
is
not
of
this
nature
is
not
properly
an
humane
act
,
and
therefore
cannot
involve
him
in
the
guilt
of
sin
,
no
more
then
the
effects
and
productions
of
natural
causes
can
be
esteemed
vicious
.
And
though
men
have
understanding
which
those
other
causes
are
destitute
of
,
yet
that
being
onely
the
Criterion
or
Test
of
truth
and
falshood
,
not
of
moral
good
and
evil
,
therefore
vertue
and
vice
are
not
imputable
to
the
understanding
but
to
the
will
,
which
being
the
Helm
of
the
soul
determines
all
its
motions
,
and
accordingly
is
accountable
for
them
.
For
the
more
clear
understanding
of
which
,
and
of
whatsoever
I
may
have
occasion
to
say
hereafter
touching
this
matter
,
I
think
it
usefull
to
precaution
these
three
things
.
1.
THAT
it
is
not
to
be
doubted
,
but
that
notwithstanding
the
liberty
which
the
will
of
man
hath
to
chuse
evil
,
yet
it
is
not
so
uncontrollable
in
its
elections
,
but
that
it
is
subject
to
the
power
of
God's
grace
to
be
checked
and
controlled
by
him
at
his
pleasure
;
for
the
divine
wisedom
may
well
be
supposed
to
have
a
thousand
ways
of
diverting
man
from
his
course
without
offering
any
direct
violence
to
his
faculties
,
some
of
which
might
easily
be
instanced
if
it
were
needfull
;
nay
there
is
no
reason
to
question
,
but
divine
omnipotence
may
(
if
it
so
please
)
irresistibly
incline
,
move
,
and
determine
it
to
that
which
is
good
,
of
which
some
instances
also
may
be
assigned
,
though
these
last
must
be
expected
to
be
very
rare
,
partly
because
that
ordinarily
to
invert
the
nature
of
things
,
and
put
his
creation
out
of
course
,
makes
not
so
much
for
his
wisedom
as
it
may
seem
to
doe
for
the
demonstration
of
his
power
,
and
partly
also
because
thus
taking
away
the
natural
and
evident
reason
of
rewards
and
punishments
,
would
obscure
that
justice
which
he
designs
to
glorifie
.
But
this
is
all
that
is
asserted
at
present
,
that
whatsoever
God
may
please
to
doe
,
either
for
the
hindring
of
evil
,
or
the
effecting
of
good
,
he
doth
not
necessarily
determine
or
over-rule
the
wills
of
men
to
that
which
is
evil
,
but
therein
they
are
left
to
themselves
.
2.
AS
some
excellently
good
men
may
arrive
at
such
a
perfection
,
such
a
new
nature
,
and
such
habits
of
goodnesse
,
as
that
it
shall
be
morally
impossible
they
should
chuse
evil
;
(
of
which
I
shall
treat
more
at
large
hereafter
)
so
on
the
other
side
,
it
is
neither
impossible
nor
unusual
for
evil
men
to
forfeit
the
freedom
of
their
wills
,
so
far
as
to
bring
not
onely
a
biass
upon
their
spirits
,
but
a
kind
of
fatal
propension
to
evil
,
and
render
it
in
a
manner
necessary
that
they
sin
.
Namely
,
by
long
custome
and
inveterate
habits
of
sin
,
they
lose
the
aequilibrium
and
balance
of
their
souls
,
and
thenceforth
wholly
incline
to
evil
.
But
forasmuch
as
this
(
wherever
it
comes
to
passe
)
is
onely
the
effect
of
their
own
choice
,
it
contradicts
not
what
we
are
asserting
;
for
whereas
the
habits
were
voluntarily
contracted
,
the
effects
are
interpretably
so
too
.
And
therefore
as
we
noted
before
under
the
former
Head
,
that
the
reason
why
ignorance
of
the
Law
did
not
excuse
a
default
,
was
because
the
Law
being
once
sufficiently
promulged
,
such
ignorance
must
needs
be
supine
and
affected
,
that
is
,
voluntary
;
for
the
same
reason
such
men
as
we
now
speak
of
,
cannot
excuse
their
miscarriages
,
by
laying
the
blame
upon
their
present
necessity
or
impotency
;
because
having
first
crippled
themselves
voluntarily
,
their
actual
halting
afterwards
is
so
too
,
in
as
much
as
it
was
free
in
its
causes
,
though
not
in
the
special
instances
.
3.
BUT
that
which
is
principally
to
be
considered
,
is
,
that
there
is
a
vast
difference
betwixt
the
power
or
capacity
of
doing
good
,
or
of
avoiding
evil
;
or
willing
so
to
doe
on
the
one
side
,
and
of
doing
or
willing
that
which
is
evil
on
the
other
.
For
to
the
former
of
these
there
is
a
necessity
of
the
concurrence
of
divine
grace
and
assistance
,
which
no
man
can
deny
without
falling
in
with
the
Pelagians
;
and
therefore
when
a
man
is
said
to
have
it
in
his
power
to
doe
good
,
that
which
is
true
is
no
more
but
this
,
that
such
grace
and
assistance
which
is
necessary
,
is
always
ready
and
at
hand
;
which
jointly
concludes
for
God's
goodness
and
man's
liberty
,
making
the
actions
of
man
punishable
when
he
doth
evil
,
because
grace
was
ready
to
have
assissed
him
otherwise
if
he
had
not
refused
it
;
and
rewardable
when
he
doth
well
,
because
when
he
might
have
refused
God's
help
he
did
not
;
and
in
short
gives
God
the
glory
of
what-ever
is
good
,
because
it
could
not
be
done
without
him
;
and
leaves
no
man
without
incouragement
of
his
diligence
and
industry
,
because
God
will
not
be
wanting
to
him
.
But
for
the
latter
,
namely
,
the
doing
or
willing
that
which
is
evil
,
there
is
nothing
more
requisite
,
but
the
will
it self
(
provided
God
extraordinarily
interpose
not
to
hinder
it
.
)
THESE
things
premised
,
I
am
not
aware
of
the
least
suspicion
that
can
lie
against
what
we
are
asserting
;
namely
,
that
a
necessary
and
principal
ingredient
of
sin
,
is
the
voluntarinesse
thereof
;
and
of
the
truth
hereof
,
the
proofs
are
as
many
and
pregnant
,
as
the
absurdities
of
the
contrary
are
manifest
.
For
what
ground
can
there
be
imaginable
,
why
God
should
use
exhortations
and
persuasions
,
reproofs
and
expostulations
with
men
for
sin
,
if
it
were
not
in
their
power
to
withstand
it
?
wherefore
should
he
upbraid
them
for
their
wilfullnesse
,
condemn
them
for
stubbornnesse
,
and
after
all
severely
punish
them
for
what
they
could
not
help
?
If
the
insupportable
weight
of
necessity
lies
upon
them
,
or
some
latent
and
irresistible
cause
overpower
them
,
they
are
patients
rather
then
agents
,
and
deserve
pity
rather
then
blame
or
punishment
.
It
was
a
discreet
saying
of
Porphyry
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
man
that
is
moved
by
force
onely
,
is
properly
enough
said
to
be
where
he
was
,
as
if
he
had
not
been
moved
at
all
.
For
whatsoever
seeming
alteration
necessity
and
violence
may
make
for
the
present
,
when
once
the
force
is
over
,
Porphyr
.
de
abst
.
lib.
1.
every
thing
returns
to
its
own
nature
again
,
and
is
what
it
was
before
;
but
without
doubt
in
all
moral
consideration
,
man
is
reasonably
to
be
interpreted
to
be
in
that
state
all
the
while
,
where
he
was
by
his
own
choice
,
Magnum
humanae
imbecillitatis
patrocinium
,
necessitas
,
quae
quicquid
cogit
excusat
.
Sen.
and
would
have
continued
had
not
force
expulsed
him
.
And
Seneca
said
very
well
,
Necessity
is
the
great
sanctuary
of
humane
infirmity
;
which
whosoever
can
lay
claim
to
,
obtains
protection
.
for
it
perfectly
excuses
all
the
faults
it
commits
.
Whatever
can
justly
be
pretended
to
be
necessary
,
if
it
be
evil
,
is
a
natural
one
and
not
a
moral
,
and
an
unhappinesse
or
punishment
rather
then
a
sin
.
Mentem
peccare
non
corpus
,
&
unde
consilium
abfuerit
,
peccatum
abesse
.
So
the
Romans
judged
also
in
a
well
known
case
,
It
is
the
free
mind
which
onely
is
capable
of
guilt
,
dull
matter
and
body
,
whatsoever
is
passive
cannot
be
blamed
,
because
they
cannot
chuse
.
NEITHER
is
it
possible
any
man
should
repent
of
doing
what
he
could
not
but
doe
,
or
of
omitting
to
doe
what
was
never
in
his
power
to
effect
;
no
more
then
that
he
cannot
fly
like
a
Bird
,
or
move
like
an
Angel
.
What
remorse
,
or
shame
,
or
trouble
of
conscience
can
there
be
,
that
a
man
is
not
another
kind
of
creature
then
he
was
made
,
that
he
did
what
was
natural
and
necessary
for
him
to
doe
,
or
for
such
things
as
may
indeed
be
said
to
be
done
by
him
,
and
yet
not
be
his
act
,
that
is
,
the
act
of
a
man
,
because
he
could
not
doe
otherwise
?
God
hath
set
up
Conscience
as
his
Vicegerent
,
and
a
judge
within
us
;
but
as
we
said
before
,
it
is
not
so
absolute
as
to
judge
without
a
Law
,
so
neither
can
it
be
so
unjust
and
absurd
,
as
to
condemn
and
torture
without
conviction
of
guilt
.
And
though
there
is
no
doubt
of
the
prerogative
of
God
to
impose
what
Laws
he
pleases
;
yet
we
have
the
manifold
security
of
his
goodnesse
,
wisedom
and
justice
,
besides
his
truth
and
faithfullnesse
,
that
he
will
not
oppresse
us
with
his
sovereignty
,
but
in
all
his
dispensations
will
consider
our
frame
and
circumstances
,
and
remember
that
we
are
but
dust
and
ashes
.
IN
short
,
if
there
be
any
so
absurd
,
as
to
affirm
sin
to
be
any
way
necessary
,
to
all
other
absurdities
they
bring
in
the
surly
paradox
of
the
Stoicks
,
and
make
all
sins
equal
,
representing
the
most
pitiable
infirmities
of
humane
nature
,
equal
to
the
most
dissolute
enormities
:
they
infinitely
increase
the
number
of
sins
,
but
take
off
the
weight
and
guilt
,
render
it
little
more
then
a
notion
,
and
teach
men
to
have
no
horrid
apprehensions
of
it
.
They
excuse
man
,
and
lay
the
fault
(
if
there
be
any
)
somewhere
else
;
but
wherever
that
is
,
it
will
revolve
at
last
upon
God
blessed
for
ever
.
§
4.
BUT
I
persuade
my self
I
need
not
proceed
further
in
exaggerating
this
matter
;
wherefore
both
to
close
and
to
confirm
what
I
have
said
,
I
will
only
subjoin
the
Authority
of
the
Apostle
S.
James
,
in
that
remarkeable
passage
of
his
Epistle
,
Chap.
1.
vers.
13
,
14
,
15.
wherein
he
describes
the
conception
,
formation
,
growth
,
perfection
and
nativity
of
sin
.
The
words
are
these
;
Let
not
any
man
say
when
he
is
tempted
,
I
am
tempted
of
God
;
for
God
is
not
tempted
of
evil
,
neither
tempteth
he
any
man
.
But
every
man
is
tempted
when
he
is
drawn
away
of
his
own
lust
,
and
inticed
.
Then
when
lust
hath
conceived
,
it
bringeth
forth
sin
;
and
sin
when
it
is
finished
,
bringeth
forth
death
.
Upon
which
,
let
me
crave
leave
to
use
the
liberty
of
this
lesse
strict
Paraphrase
.
As
if
he
had
said
,
Let
no
man
imagine
,
that
God
by
any
act
of
his
providence
,
provokes
or
prompts
,
or
much
lesse
puts
any
necessity
upon
men
to
sin
;
for
as
he
by
the
perfection
of
his
divine
nature
is
infinitely
above
the
reach
of
any
temptation
to
act
it
himself
,
so
it
is
so
contrary
to
him
that
he
abhorrs
it
wherever
it
is
,
and
therefore
can
by
no
means
contribute
to
it
,
nor
have
any
hand
in
the
production
of
it
.
And
though
several
of
his
designs
suppose
it
,
and
his
providence
be
exercised
about
the
regulation
of
it
;
yet
this
is
no
argument
that
he
either
ordained
it
,
or
effects
it
.
For
his
wisedom
is
sufficient
to
inable
him
to
see
through
all
the
series
of
causes
,
and
to
foreknow
what
they
are
pregnant
with
,
and
what
they
will
in
their
respective
times
be
delivered
of
,
without
peremptory
determination
of
them
thereunto
.
And
again
,
although
it
be
true
,
that
sin
could
not
have
been
in
the
world
unlesse
he
had
thought
fit
to
permit
it
,
yet
it
is
never
the
more
by
him
,
since
it
takes
its
rise
from
nothing
else
,
but
the
unhappy
use
of
that
great
blessing
and
priviledge
of
liberty
which
he
endowed
rational
creatures
withal
.
Would
you
then
understand
more
particularly
the
generation
of
this
sponte-nascent
?
take
it
thus
.
FIRST
then
you
are
to
know
,
that
the
great
and
wise
Creatour
of
all
things
for
weighty
reasons
thought
fit
to
create
mankind
of
a
middle
nature
and
condition
,
betwixt
purely
spirituall
beings
,
and
the
inferiour
world
of
meer
animal
and
natural
,
making
him
participate
of
both
;
and
agreeably
hereunto
,
endowed
him
both
with
intellectual
and
sensitive
powers
.
The
former
whereof
,
namely
the
intellectual
,
were
to
enable
him
to
serve
his
Creatour
,
to
render
him
capable
of
noble
and
excellent
delights
,
and
that
he
might
by
them
order
and
govern
the
inferiour
and
sensitive
faculties
.
And
these
latter
were
given
him
,
partly
to
relax
his
mind
by
a
moderate
and
seasonable
condescension
to
the
sweetnesse
of
the
senses
,
but
principally
to
be
a
field
and
exercise
for
those
active
,
vigorous
and
noble
capacities
of
the
mind
.
AGAIN
,
Secondly
,
you
are
to
consider
,
that
as
that
wise
and
benign
Majesty
never
made
any
thing
but
what
was
good
in
its
kind
,
and
happy
according
to
its
proportion
;
so
especially
in
this
part
of
his
workmanship
,
he
prepared
and
apportioned
objects
suitable
to
the
aforesaid
different
capacities
,
and
allowed
the
use
and
exercise
of
both
,
onely
with
this
remarkable
difference
,
that
the
objects
and
entertainments
of
sense
were
little
and
narrow
,
but
present
at
hand
;
those
of
the
intellectual
powers
great
,
but
out
of
view
and
at
distance
;
by
which
means
it
became
somewhat
difficult
,
but
not
impossible
,
for
those
higher
faculties
to
maintain
that
authority
over
the
inferiour
which
he
designed
them
for
,
and
expected
from
them
.
3.
THEN
further
to
afford
those
higher
powers
opportunity
to
shew
themselves
,
he
retrenches
in
some
measure
the
liberty
of
the
sensitive
faculties
,
forbidding
some
kinds
of
enjoyments
of
their
proper
objects
;
in
which
case
those
strong
,
but
unjudging
faculties
,
being
restrained
in
those
things
which
were
natural
to
them
,
and
wherein
they
found
a
quick
relish
and
delight
,
have
(
as
it
cannot
be
expected
but
they
should
)
a
pronenesse
and
inclination
to
such
things
,
notwithstanding
the
divine
prohibition
.
This
is
that
which
the
Apostle
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lust
;
and
which
I
think
the
Schoolmen
mean
by
motus
primo-primi
;
and
although
sin
takes
its
rise
hence
,
yet
hitherto
there
is
no
sin
;
for
did
the
higher
faculties
now
quit
themselves
as
they
might
and
ought
,
and
in
consideration
of
the
reverence
due
to
the
divine
Majesty
,
and
those
boundaries
he
hath
set
,
give
check
to
these
inclinations
,
all
were
well
.
BUT
now
begins
the
mischief
;
For
whilest
those
objects
of
sense
continually
present
themselves
to
,
and
court
their
proper
powers
and
reason
,
not
stepping
in
to
disturb
and
forbid
the
parly
,
that
pronenesse
or
connaturalnesse
(
of
which
we
spake
)
quickly
starts
up
into
the
desire
of
such
things
as
God
hath
forbidden
,
in
which
consists
the
first
conception
of
sin
:
and
hitherto
the
higher
faculties
are
guilty
as
accessories
only
,
because
they
did
not
interpose
to
hinder
these
beginnings
.
But
then
in
the
next
place
,
phansie
and
imagination
being
employed
about
the
object
so
desired
,
do
in
that
manner
paint
and
set
it
out
,
or
by
a
kind
of
Chymistry
so
wonderfully
sublime
and
heighten
it
,
that
the
value
is
mightily
raised
,
the
desire
inflamed
,
and
in
despight
of
all
danger
must
not
be
denied
.
Thus
the
Embryo
is
cherished
in
the
womb
of
the
soul
,
and
gathers
strength
.
And
now
it
was
high
time
for
the
higher
powers
to
correct
their
first
error
,
to
rally
their
forces
,
to
call
in
all
the
aids
of
Religion
,
and
set
in
vigorously
,
and
stop
the
further
progresse
of
the
mischief
.
But
reason
either
laid
asleep
by
the
fumes
of
sense
forgets
the
danger
,
and
le
ts
fall
its
scepter
;
or
those
higher
powers
,
either
prevented
in
their
preparations
,
or
corrupted
by
the
charms
of
pleasure
,
connive
at
the
disorder
,
and
making
but
a
faint
and
superficial
resistance
,
the
second
errour
becomes
worse
then
the
first
,
and
sin
goes
on
and
grows
ripe
for
the
birth
:
till
at
last
passion
still
swelling
,
and
reason
yielding
,
consents
as
it
were
to
its
own
deposition
,
and
lust
getting
the
consent
of
the
will
,
hath
the
reins
put
into
its
hands
,
and
so
all
the
members
of
the
body
are
subject
to
its
command
,
and
then
is
sin
brought
forth
perfect
and
consummate
.
§
5.
THUS
I
have
as
briefly
and
plainly
as
I
could
,
opened
the
nature
of
sin
;
by
the
tenour
of
which
discourse
we
may
gain
this
double
advantage
:
first
,
to
understand
what
it
is
which
fills
sin
with
that
malignity
,
as
to
make
it
the
just
hate
of
God
and
man
;
and
secondly
,
to
be
able
to
distinguish
the
several
degrees
of
guilt
,
or
principal
aggravations
of
sin
.
For
touching
the
former
of
these
,
we
may
easily
perceive
by
what
has
been
said
,
that
guilt
is
not
a
meer
arbitrary
stamp
that
God
sets
upon
actions
,
nor
punishment
an
effect
of
harshnesse
or
severity
,
forasmuch
as
all
that
which
God
puts
under
that
character
,
and
punishes
as
such
,
is
in
the
first
place
a
contradiction
to
the
divine
will
,
and
to
that
law
and
order
of
things
he
hath
constituted
in
the
world
;
and
secondly
,
is
a
contempt
also
of
the
divine
wisedom
,
in
that
the
sinner
either
turns
his
back
upon
the
proclaimed
Laws
of
Heaven
by
affected
ignorance
,
or
takes
himself
to
be
lawless
,
and
confronts
God
Almighty
;
and
lastly
,
there
is
wilfullness
and
contumacy
in
it
too
;
for
whereas
it
pleased
God
out
of
special
favour
,
to
endow
men
with
freedom
,
to
the
intent
they
might
serve
him
both
more
honourably
and
more
chearfully
,
they
in
sinning
perversely
turn
this
priviledge
against
their
Maker
.
AND
for
the
second
of
these
,
though
sin
admits
of
many
heads
of
abatement
or
aggravation
;
as
namely
,
either
from
the
matter
of
it
,
or
the
Law
it
violates
,
whether
natural
,
divine
or
humane
;
or
from
the
clearness
or
dimness
of
the
light
,
under
which
men
sin
,
the
greatness
or
littleness
of
the
temptation
which
they
have
to
offend
,
and
several
other
considerations
of
that
kind
which
it
is
not
uneasie
to
specifie
:
yet
the
most
general
and
the
most
usefull
distinction
is
taken
from
that
which
I
reckoned
,
as
the
third
and
last
ingredient
of
sin
;
namely
,
from
the
consent
of
the
will
in
the
commission
of
it
;
for
so
if
we
observe
we
shall
find
,
that
both
in
the
esteem
of
Scripture
and
Conscience
,
the
degrees
of
guilt
are
principally
reckoned
in
proportion
to
the
imperfectness
or
fullness
of
its
consent
and
concurrence
to
any
vicious
action
.
Insomuch
that
herein
that
great
distinction
of
sin
into
infirmity
and
presumption
hath
its
foundation
;
namely
,
when
there
is
but
an
imperfect
compliance
of
the
will
,
the
miscarriage
is
of
the
former
kind
;
but
when
it
fully
yields
and
consents
,
it
is
a
sin
with
a
high
hand
.
Which
being
a
matter
wherein
the
peace
of
men's
Consciences
here
,
and
their
eternal
welfare
hereafter
is
concerned
,
I
shall
not
suspect
it
will
be
unacceptable
to
the
Reader
,
that
I
speak
a
little
more
fully
to
it
.
AND
first
,
to
reckon
up
the
most
common
instances
of
sins
of
infirmity
,
I
take
them
to
be
properly
such
as
these
following
.
(
viz.
)
The
first
beginnings
of
sin
not
pursued
,
when
a
man
unadvisedly
enters
the
confines
of
evil
,
but
recovers
and
withdraws
himself
as
soon
as
he
considers
the
consequents
,
and
apprehends
the
mischief
and
danger
.
Or
when
by
the
nearness
of
the
allurements
of
sense
,
and
the
quick
motion
of
bodily
passions
,
he
begins
to
take
fire
;
or
when
the
extraordinariness
of
the
temptation
surprized
him
,
or
the
mighty
prevalence
of
example
overbore
him
beyond
his
course
and
intention
,
before
he
well
understood
where
he
was
;
and
he
had
no
time
to
recollect
himself
,
and
to
call
in
the
aids
of
Reason
and
Religion
.
Perhaps
a
mighty
fear
may
hurry
a
man
to
some
degree
of
indecency
,
or
an
huge
advantage
may
sway
him
a
little
aside
,
till
he
can
so
far
recover
himself
,
as
maturely
to
consider
;
and
then
to
set
himself
upright
,
he
bends
himself
quite
the
other
way
.
Now
in
all
these
cases
,
where
there
was
no
room
for
deliberation
,
there
could
be
no
perfect
judgment
;
and
consequently
but
an
imperfect
consent
.
AGAIN
,
whilest
a
man
is
bending
himself
with
all
his
might
against
some
one
extreme
which
he
knows
to
be
evil
,
and
therefore
carefully
declines
;
he
may
perhaps
in
detestation
of
that
,
incline
too
much
to
the
other
:
or
whilest
a
man
endeavours
diligently
to
carry
on
both
the
affairs
of
this
life
,
and
the
concerns
of
Religion
too
;
it
may
happen
that
the
solicitude
and
cares
of
the
former
,
may
sometimes
unseasonably
crowd
in
,
and
disturb
him
in
the
latter
.
Nay
once
more
,
through
the
infirmity
of
memory
,
compared
with
the
multiplicity
of
affairs
,
which
a
wise
and
good
man's
care
extends
to
,
it
may
not
infrequently
fall
out
,
that
such
a
person
for
the
present
forgets
,
or
omits
some
duty
of
Religion
.
Now
it
cannot
be
said
that
any
of
these
cases
are
perfectly
involuntary
,
because
it
was
not
impossible
,
but
that
extraordinary
diligence
and
watchfullness
might
have
provided
against
them
,
nevertheless
they
are
not
deliberate
sins
,
nor
was
there
any
full
consent
of
the
will
to
them
;
as
is
evident
both
by
what
we
have
said
already
,
and
also
by
this
,
that
such
persons
we
speak
of
very
quickly
feel
remorse
for
them
,
their
hearts
smite
them
upon
the
first
reflexion
upon
what
hath
past
,
and
they
presently
recover
themselves
,
and
double
their
watch
and
guard
,
where
they
have
thus
found
themselves
overtaken
.
These
therefore
and
all
other
of
the
nature
of
these
,
are
properly
called
sins
of
infirmity
.
BUT
now
on
the
other
side
,
when
the
matter
of
fact
is
notorious
and
palpable
,
that
it
can
admit
of
no
dispute
whether
it
be
evil
or
no
;
when
a
man
is
not
surprized
,
but
makes
his
election
;
doth
not
insensibly
slip
awry
whilest
he
was
in
his
right
way
,
but
takes
a
wrong
course
;
is
not
overborn
by
an
huge
fear
,
but
is
allured
by
the
pleasures
of
sense
;
when
he
hath
time
to
consider
,
and
yet
resolves
upon
that
which
is
forbidden
him
;
here
is
little
or
nothing
to
extenuate
the
fact
,
or
mitigate
his
guilt
;
it
is
a
voluntary
,
and
therefore
a
presumptuous
sin
.
Such
a
distinction
as
this
David
seems
to
make
,
Psal.
19.
12
,
13.
when
he
prays
that
he
may
understand
his
errours
,
to
the
intent
that
with
holy
Joh
,
where
he
had
done
iniquity
,
he
might
doe
so
no
more
,
but
earnestly
begs
that
he
may
be
kept
from
presumptuous
sins
;
i.
e.
from
such
voluntary
and
wilfull
miscarriages
as
we
have
but
now
spoken
of
:
so
,
saith
he
,
shall
I
be
innocent
and
free
from
the
great
transgression
.
For
though
sins
of
infirmity
in
the
most
proper
sense
are
not
without
guilt
,
at
least
if
God
should
proceed
in
rigour
with
men
,
yet
in
consideration
of
the
goodness
of
God
,
together
with
the
evident
pitiableness
of
their
own
circumstances
,
they
leave
no
horrour
upon
the
mind
,
no
stain
or
ill
mark
upon
the
person
,
much
less
a
scar
or
a
maim
;
but
the
other
besides
their
great
guilt
,
either
terribly
afflict
,
or
lay
waste
and
stupify
the
Conscience
;
they
harden
the
heart
,
break
the
powers
of
the
soul
,
and
quench
the
Spirit
of
God
;
as
we
shall
have
occasion
to
speak
more
at
large
hereafter
.
AT
present
I
think
it
may
be
very
pertinent
to
observe
,
that
whereas
S.
John
,
Ep.
1.
Chap.
3.
vers
.
4.
seems
to
give
a
brief
and
compendious
description
of
sin
in
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
render
,
Sin
is
a
transgression
of
the
Law
;
it
is
not
altogether
improbable
,
but
that
the
Apostle
intended
to
express
something
more
then
is
commonly
understood
by
those
words
in
English
;
for
besides
that
it
seems
a
flat
saying
,
he
that
sinneth
transgresseth
the
Law
,
for
sin
is
a
transgression
of
the
Law
;
it
is
noted
moreover
by
Learned
men
,
that
the
Apostle
calls
not
sin
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
had
been
the
most
proper
word
to
denote
a
meer
breach
or
transgression
of
the
Law
,
but
uses
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
a
great
deal
more
;
namely
,
lawlesness
and
dissoluteness
,
the
living
without
,
or
casting
off
the
yoke
of
the
Law
:
for
so
we
find
it
elsewhere
used
in
Scripture
,
particularly
,
1
Tim.
1.
9.
where
we
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lawless
and
disobedient
,
or
ungovernable
joyned
together
.
And
thus
the
phrase
of
the
Apostle
before
us
will
import
,
not
so
much
the
meer
matter
of
sin
,
(
viz.
)
the
violation
of
a
Law
,
but
the
aggravation
of
it
as
a
presumptuous
sin
;
namely
,
the
wilfullness
and
stubbornness
of
the
sinner
.
And
if
this
gloss
may
be
allowed
we
shall
with
much
ease
be
able
to
understand
a
following
passage
in
this
Apostle
which
hath
not
a
little
exercised
the
heads
of
Divines
,
nor
less
perplexed
the
Consciences
of
many
serious
persons
.
(
Viz.
)
vers.
9.
of
this
Chapter
he
writes
thus
,
he
that
is
born
of
God
doth
not
commit
sin
,
for
his
seed
remaineth
in
him
;
and
he
cannot
sin
,
because
he
is
born
of
God
.
Now
if
we
take
sin
strictly
and
rigorously
here
,
for
every
thing
that
is
contrary
to
the
perfection
of
the
Divine
Law
,
then
it
will
be
absolutely
necessary
,
that
by
the
phrase
,
he
that
is
born
of
God
,
we
can
understand
none
but
our
Saviour
himself
;
(
which
is
altogether
besides
the
business
)
forasmuch
as
he
only
was
without
sin
in
that
sense
:
but
if
we
take
the
phrase
in
the
latitude
before
intimated
;
that
is
,
for
voluntary
,
wilfull
,
and
deliberate
sins
;
then
the
sense
is
both
easie
and
comfortable
;
namely
,
that
the
man
who
is
truely
a
Christian
,
having
not
only
the
profession
,
but
the
new
nature
,
temper
and
spirit
of
the
Gospel
;
though
being
a
man
,
and
so
incompassed
with
temptations
and
difficulties
,
as
every
one
is
in
this
world
,
he
cannot
avoid
all
surreptions
;
yet
the
powerfull
principles
of
Christianity
setled
in
his
heart
,
will
not
fail
to
preserve
him
(
at
least
ordinarily
)
from
rebellion
and
wilfull
disobedience
.
AND
this
way
of
interpreting
these
and
the
like
passages
of
the
New
Testament
,
is
strongly
countenanced
by
what
we
find
Luk.
1.
6.
where
it
is
said
of
Zachary
and
Elizabeth
,
that
they
were
both
of
them
righteous
before
God
,
walking
in
all
the
commandments
and
ordinances
of
the
Lord
blameless
.
That
is
,
they
were
sincerely
good
and
vertuous
persons
,
their
hearts
were
principled
with
the
fear
and
love
of
God
;
and
though
they
were
not
without
the
errours
and
failings
incident
to
humanity
,
yet
they
strictly
made
Conscience
of
their
duty
,
and
did
not
deliberately
depart
from
the
way
of
God's
commandments
.
And
that
passage
concerning
David
,
1
King
.
15.
5.
seems
sufficient
to
put
the
matter
out
of
doubt
,
where
it
is
said
,
David
did
that
which
was
right
in
the
eyes
of
the
Lord
,
and
turned
not
aside
from
any
thing
he
commanded
him
all
the
days
of
his
life
,
save
only
in
the
matter
of
Vriah
the
Hittite
.
Notwithstanding
the
Scripture
reckons
up
several
failings
of
David
;
his
passion
for
Absalom
,
his
numbring
the
People
,
his
approaching
too
near
the
Lord
's
Annointed
when
he
cut
off
the
skirt
of
Saul's
Garment
,
(
for
which
his
heart
smote
him
)
his
despondency
of
mind
and
mistrusts
that
he
should
one
day
fall
by
the
hand
of
Saul
,
his
rage
against
Nabal
,
&c.
But
in
regard
these
were
but
imperfectly
voluntary
,
therefore
they
make
no
blot
in
his
Character
.
But
in
the
matter
of
Vriah
the
fact
was
horrible
,
there
was
time
for
deliberation
,
the
use
of
cunning
and
contrivance
,
and
therefore
full
consent
.
Wherefore
this
was
quite
of
another
consideration
from
all
the
rest
,
and
left
such
a
stain
upon
him
,
as
required
many
tears
and
prayers
,
and
a
very
serious
and
signal
repentance
to
cleanse
him
from
.
§
VI.
THUS
much
I
had
thought
sufficient
for
the
clearing
the
distinction
between
sins
of
infirmity
and
presumption
;
but
I
cannot
but
take
notice
of
a
mistake
equally
common
and
dangerous
,
which
where-ever
it
takes
place
,
doth
not
only
render
all
we
have
hitherto
said
useless
,
but
is
of
fatal
consequence
to
the
souls
of
men
.
It
is
to
this
effect
:
When
men
are
about
the
commission
of
some
great
and
enormous
sin
,
it
is
not
unusual
for
them
to
find
some
reluctancy
and
abhorrence
within
themselves
.
Now
for
the
sake
of
this
they
think
,
that
although
they
yield
to
the
temptation
,
and
commit
the
sin
;
yet
it
will
not
be
esteemed
altogether
a
voluntary
transgression
,
but
will
admit
of
great
abatements
,
by
reason
of
such
combate
and
conflict
which
they
found
in
themselves
.
And
to
this
purpose
they
apply
that
passage
of
the
Apostle
,
Rom.
7.
15.
That
which
I
doe
I
allow
not
,
for
what
I
would
that
doe
I
not
,
but
what
I
would
not
that
I
doe
.
And
that
which
follows
also
,
vers.
17.
So
then
it
is
no
more
I
that
doe
it
,
but
sin
that
dwelleth
in
me
.
But
to
remove
so
dangerous
a
mistake
,
it
would
be
well
considered
in
the
first
place
,
that
however
some
have
learned
to
call
such
a
reluctancy
as
aforesaid
,
by
the
specious
name
of
the
combat
between
the
flesh
and
spirit
,
or
the
regenerate
and
unregenerate
part
,
as
the
same
men
love
to
speak
;
it
is
certainly
nothing
else
,
but
meerly
some
remains
of
natural
Conscience
in
men
,
and
is
to
be
found
in
some
measure
in
the
very
worst
of
men
;
that
is
,
in
all
but
those
whose
Consciences
are
seared
,
and
utterly
insensible
.
It
is
the
very
nature
of
Conscience
it self
,
which
is
nothing
else
but
a
kind
of
internal
sense
of
good
and
evil
implanted
by
God
in
the
nature
of
man
;
and
a
man
may
more
easily
destroy
any
of
his
outward
senses
,
then
quite
extinguish
this
.
The
Apostle
takes
notice
of
it
in
the
Romans
,
Chap.
2.
vers.
15.
whose
vices
were
yet
so
notorious
,
as
that
they
were
utterly
out
of
capacity
of
being
accounted
regenerate
men
.
Indeed
,
if
a
man
found
in
himself
so
quick
a
sense
of
his
duty
,
and
were
so
tender
of
all
degrees
of
evil
,
that
his
Conscience
not
only
checkt
,
but
called
him
off
,
and
restrained
him
upon
the
first
appearance
or
approaches
of
sin
;
this
(
as
I
have
intimated
before
)
would
be
a
good
sign
of
regeneration
;
and
such
beginnings
of
evil
so
resisted
,
will
not
be
imputed
as
wilfull
transgressions
.
BUT
when
a
man's
Conscience
only
checks
him
,
but
he
goes
on
and
commits
the
sin
,
the
best
that
can
be
made
of
it
,
is
only
that
it
is
not
a
seared
Conscience
;
and
yet
such
a
man
is
in
a
fair
way
to
that
also
;
for
as
a
part
of
the
body
by
being
often
rubbed
and
hurt
,
grows
at
last
callous
and
insensible
,
so
the
Conscience
being
often
resisted
in
its
intimations
,
and
stifled
and
over-born
by
the
fury
of
lust
and
passion
,
grows
at
last
stupid
and
dead
.
So
the
Apostle
tells
us
,
Rom.
1.
28.
because
they
liked
not
to
retain
God
in
their
minds
he
gave
them
up
to
vain
imaginations
,
and
because
they
gave
themselves
to
sensuality
,
he
gave
them
up
to
unnatural
lusts
;
and
so
by
degrees
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
a
reprobate
mind
;
to
a
state
of
stupidity
,
a
spirit
of
injudiciousness
to
lose
the
feeling
of
good
and
evil
.
And
in
the
mean
time
it
is
so
far
from
extenuating
the
guilt
of
a
man's
sin
,
that
his
heart
smote
him
for
it
;
that
on
the
contrary
,
it
is
a
great
aggravation
of
his
presumption
,
that
he
went
on
to
the
commission
of
it
notwithstanding
.
If
a
man
could
say
he
did
not
so
well
know
his
duty
as
he
should
,
and
therefore
his
Conscience
not
being
rightly
informed
,
did
not
give
him
warning
of
it
;
or
that
he
was
in
a
hurry
,
and
could
not
consider
;
or
confesses
his
rashness
and
precipitancy
;
these
are
some
mitigations
,
for
(
as
S.
Clemens
well
pronounces
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
)
That
which
is
involuntary
is
sudden
;
and
where
a
man
cannot
deliberate
,
Clem.
Alex
.
paedag
l.
1.
c.
2.
he
scarcely
consents
.
But
when
the
case
is
such
,
that
a
man
must
acknowledge
he
knew
what
he
did
,
he
thought
of
it
and
condemned
it
,
and
yet
did
it
;
this
surely
is
an
aggravation
,
if
any
thing
in
the
world
be
so
.
It
is
(
saith
a
generous
Heathen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
by
name
,
)
a
most
unmanly
and
brutish
thing
for
a
man
that
knows
what
he
should
doe
,
softly
and
effeminately
to
give
himself
up
to
the
swing
of
intemperate
passions
.
In
short
,
if
when
a
man
(
confessing
the
truth
)
must
say
,
he
had
reason
against
what
he
did
,
but
confronted
it
;
his
conscience
shamed
him
,
but
he
resolved
to
be
shameless
;
he
had
weapons
in
his
hand
to
resist
temptation
,
but
he
cast
them
down
and
yielded
:
(
all
which
is
implied
,
when
a
man
saith
his
Conscience
smote
him
when
he
went
about
a
sin
,
but
nevertheless
he
persisted
and
committed
it
;
)
I
say
,
if
this
be
not
a
voluntary
sin
,
there
is
no
such
thing
incident
to
mankind
.
§
VII
.
THUS
much
concerning
the
guilt
or
malignity
of
sin
in
the
general
:
Now
briefly
for
the
various
states
and
mansions
of
sinners
:
Which
we
shall
the
more
easily
understand
,
if
we
first
consider
the
several
degrees
of
vertue
;
or
so
many
higher
and
lower
capacities
as
there
are
of
being
good
and
holy
.
And
I
know
not
where
to
find
these
more
exactly
reckoned
up
and
described
,
then
by
S.
Clement
of
Alexandria
,
who
makes
four
stations
of
perfection
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1.
Not
to
sin
at
all
,
Which
(
saith
he
)
is
the
felicity
of
the
divine
nature
,
and
to
be
sure
not
the
condition
of
any
meer
man
in
this
world
.
2.
Not
to
commit
any
wilfull
or
voluntary
sin
,
which
is
the
attainment
of
the
perfect
man
or
true
Gnostick
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clem.
Alex.
paedag
.
lib.
1.
as
he
uses
to
speak
.
3.
Rarely
to
be
guilty
of
inadvertency
,
or
involuntary
Lapses
;
which
is
the
condition
of
a
good
proficient
in
religion
.
4.
and
Lastly
,
When
a
man
hath
sinned
,
to
recover
himself
early
by
repentance
,
and
not
lie
under
the
guilt
,
nor
much
less
grow
into
a
habit
of
sin
.
Which
lowest
degree
,
though
it
be
vastly
different
from
every
of
the
former
;
yet
it
is
tolerable
,
and
acceptable
,
through
the
mercy
of
God
,
as
we
shall
see
anon
.
NOW
in
some
proportion
to
this
discourse
,
we
will
suppose
4
stations
or
degrees
of
wickedness
:
1.
Such
as
do
nothing
but
sin
,
which
we
only
mention
for
method-sake
,
for
as
we
are
certain
non
datur
summum
malum
,
or
that
there
is
no
being
absolutely
evil
,
(
as
the
Manichees
imagined
)
so
it
is
very
questionable
whether
the
very
Devil
himself
do
nothing
but
what
is
evil
;
but
it
is
out
of
all
question
with
me
,
that
the
worst
and
most
viciously
inclined
men
do
some
good
.
And
for
those
that
can
assert
the
most
vertuous
actions
of
unregenerate
men
to
be
express
sins
,
they
may
pretend
what
Patrons
they
will
of
their
opinion
;
but
I
am
sure
neither
Scripture
nor
reason
will
countenance
it
:
for
though
it
be
true
that
the
best
actions
of
such
men
are
not
acceptable
as
the
conditions
of
eternal
life
,
because
they
are
disjoined
from
habitual
sanctification
and
true
holiness
;
yet
that
they
are
not
therefore
sins
will
sufficiently
appear
by
what
we
have
said
not
long
since
in
the
description
of
the
nature
of
sin
.
Neither
because
they
are
defective
in
some
circumstances
do
they
cease
to
be
good
,
or
become
sins
;
for
then
the
best
performances
of
the
best
men
in
this
world
would
be
sins
too
,
because
they
are
also
defective
in
circumstances
.
2.
THE
second
(
or
rather
first
)
rank
of
sinners
,
consists
of
such
as
live
in
the
habitual
practice
of
great
and
enormous
sins
,
whether
of
one
kind
or
of
many
;
I
confess
at
the
first
sight
,
one
would
think
these
should
be
divided
into
two
classes
,
whereof
the
first
should
be
those
profligate
wretches
and
sons
of
Belial
,
who
perfectly
abandon
themselves
to
the
temptation
of
the
Devil
,
and
the
fury
of
their
own
lusts
;
and
adde
drunkenness
to
thirst
,
as
the
Scripture
expresseth
it
;
or
run
from
one
kind
of
sin
to
another
with
a
kind
of
greediness
,
as
if
(
were
it
possible
)
they
loved
evil
for
its
own
sake
,
or
had
a
spite
both
at
God
and
their
own
souls
.
And
the
second
should
be
those
more
reserved
and
cautious
sinners
,
who
perhaps
may
carry
it
very
demurely
in
many
respects
,
but
maintain
some
bosome
sin
which
is
as
dear
to
them
as
their
right
eye
,
and
as
necessary
as
their
right
hand
;
and
this
they
hope
God
will
indulge
them
,
Oh
it
is
a
little
one
,
and
their
souls
shall
live
.
I
say
I
should
in
civility
have
provided
these
a
form
by
themselves
,
and
not
set
them
with
the
open
and
scandalous
sinners
,
but
that
I
observe
God
makes
no
difference
between
them
:
His
servants
ye
are
(
saith
the
Apostle
)
to
whom
ye
obey
;
and
it
is
no
matter
whether
a
man
have
many
Masters
or
one
,
he
is
equally
a
slave
that
is
led
captive
either
way
.
And
so
8.
James
in
that
most
remarkable
passage
,
Chap.
2.
vers.
10.
Whosoever
shall
keep
the
whole
Law
,
and
yet
offend
in
one
point
,
is
guilty
of
all
.
Of
which
seeming
Paradox
he
gives
account
in
the
next
Verse
;
For
he
that
said
,
Do
not
commit
adultery
,
said
also
,
Do
not
kill
,
&c.
i.
e.
The
reverence
of
every
branch
of
God's
Law
,
is
built
upon
the
consideration
of
his
sovereignty
and
right
to
prescribe
to
us
;
which
he
impeaches
whosoever
dispenses
with
himself
in
the
habitual
breach
of
any
one
of
his
commands
.
For
whatever
particular
he
chooses
to
transgress
in
,
he
derogates
from
the
authority
of
the
whole
.
Besides
,
it
is
to
be
considered
,
that
all
sins
cannot
stand
together
;
some
sins
are
as
repugnant
and
contradictory
to
each
other
,
as
all
are
to
vertue
;
and
moreover
,
non
omnis
fert
omnia
tellus
,
it
may
be
not
the
humour
,
or
interest
,
or
not
sutable
to
the
constitution
of
some
man
to
act
some
sin
;
when
yet
it
is
neither
love
of
vertue
,
nor
the
fear
of
God
which
makes
him
abstain
from
it
.
These
therefore
are
justly
joyned
together
;
namely
,
all
such
as
live
in
the
habitual
practice
of
one
or
more
notorious
sins
.
3.
A
THIRD
rank
are
such
as
,
though
they
live
not
in
the
habit
,
yet
are
guilty
of
the
act
of
some
very
great
and
flagitious
crime
:
for
there
are
some
sins
very
deadly
,
even
in
single
acts
;
as
either
containing
a
complication
of
many
wickednesses
together
,
as
sacriledge
,
adultery
,
sedition
;
or
such
as
can
never
be
revoked
,
nor
amends
be
made
for
them
,
as
taking
away
a
man's
life
;
or
never
repeated
nor
repented
of
,
as
to
murther
a
man's
self
,
and
several
others
.
Now
these
being
of
so
deadly
a
nature
,
every
man
that
hath
any
sense
of
vertue
or
care
of
his
own
soul
,
ought
ever
to
be
sufficiently
guarded
against
them
,
and
at
utter
defiance
of
them
;
and
he
that
can
be
so
careless
as
to
be
found
guilty
of
any
such
,
betrays
the
great
Atheism
and
security
of
his
heart
.
And
for
this
reason
the
miscarriage
of
David
,
in
the
business
of
Bathshebah
and
Vriah
,
lays
such
an
horrible
blot
upon
him
;
and
needed
all
that
repentance
whereof
we
have
the
footsteps
in
the
51.
Psalm
.
4.
THE
fourth
and
last
rank
are
they
that
avoid
both
the
habit
and
the
act
of
greater
sins
,
yet
allow
themselves
in
the
frequent
commission
of
lesser
,
and
persevere
in
them
without
repentance
.
By
lesser
sins
I
mean
,
both
such
as
I
reckoned
up
before
under
the
name
of
infirmities
,
and
more
particularly
such
as
these
following
.
When
a
man
dares
not
give
himself
up
to
beastly
sensuality
,
yet
will
too
much
humour
and
caress
his
body
in
meats
and
drinks
,
and
pleasures
;
or
will
not
steal
and
couzen
,
but
will
be
covetous
,
and
have
his
heart
too
much
upon
the
world
;
that
dares
not
cast
off
the
duties
of
Religion
,
but
will
indulge
himself
to
be
remiss
and
flat
in
them
;
and
several
of
this
nature
too
easie
to
be
observed
.
Now
these
kinds
of
sins
are
the
more
dangerous
,
in
that
partly
our
Consciences
not
being
presently
startled
at
them
as
at
greater
crimes
,
we
more
easily
admit
them
,
or
they
insensibly
steal
upon
us
:
from
whence
it
comes
to
pass
that
they
become
frequent
,
and
so
arise
to
a
great
number
,
and
seem
to
equal
that
way
what
they
have
not
in
weight
.
These
therefore
if
they
be
suffered
to
pass
unregarded
,
grow
to
a
great
danger
,
since
no
danger
is
little
when
once
it
is
esteemed
so
:
and
besides
,
though
these
may
pass
for
inadvertencies
when
they
are
once
or
rarely
committed
;
yet
it
must
be
a
vicious
neglect
of
our selves
,
when
they
are
frequent
and
ordinary
,
forasmuch
as
all
sincere
vertue
is
awakened
to
greater
diligence
by
every
sensible
declension
:
to
which
adde
especially
,
that
whatsoever
sin
,
and
how
little
soever
it
be
,
is
not
repented
of
when
it
is
come
to
our
knowledge
,
is
by
that
means
become
a
voluntary
transgression
,
increasing
its
guilt
ex
post
pacto
.
These
are
the
principal
stations
of
sin
,
or
the
several
ways
upon
which
a
man
is
denominated
a
sinner
in
the
language
of
Scripture
,
and
of
wise
men
.
BUT
to
the
end
we
may
render
this
important
point
as
clear
as
we
can
,
and
now
also
come
more
directly
to
the
Parable
before
us
;
we
will
take
notice
of
the
Psalmist
David's
distribution
of
sinners
into
a
three-fold
Classis
;
Psal.
1.
vers.
1.
Blessed
is
the
man
that
walketh
not
in
the
counsel
of
the
ungodly
,
nor
standeth
in
the
way
of
sinners
,
nor
sitteth
in
the
seat
of
the
scornfull
.
First
,
some
he
calls
ungodly
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
LXXII
render
it
,
)
such
as
having
not
a
true
sense
of
piety
in
them
,
stand
fair
for
any
temptation
.
The
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
properly
signifies
turbulent
,
male-content
,
and
seditious
persons
,
fit
for
any
mischief
.
And
such
is
the
case
of
those
that
have
not
God
before
their
eyes
,
nor
the
principles
of
Religion
in
their
hearts
;
they
are
ready
to
list
themselves
for
the
Devil's
service
;
therefore
the
Psalmist
describeth
them
as
standing
in
counsel
,
as
it
were
deliberating
a
defection
.
The
second
rank
he
calls
by
the
name
of
Sinners
:
that
is
,
actual
transgressors
;
such
as
are
not
only
disposed
for
the
Devil's
service
,
by
the
looseness
of
their
principles
,
and
the
turbulency
of
their
spirits
,
their
vicious
inclination
,
but
have
actually
entred
into
it
,
have
ingaged
themselves
in
a
way
and
course
of
sin
,
and
therefore
are
said
to
stand
in
the
way
:
i.
e.
not
only
resolved
upon
their
course
,
but
proceeding
and
making
progress
from
sin
to
sin
towards
destruction
.
3.
The
third
sort
he
call
Scornerss
,
those
that
have
not
onely
debauched
the
light
of
their
own
Conscience
,
and
all
other
principles
of
vertue
,
but
have
extinguished
them
too
;
and
therefore
being
now
arrived
at
the
pinnacle
of
prophaneness
,
laugh
at
that
which
they
formerly
feared
,
and
endeavour
to
make
the
reasons
of
Religion
as
ridiculous
and
contemptible
to
others
,
as
they
are
insignificant
with
themselves
.
These
are
in
the
highest
form
of
wickedness
,
and
therefore
are
said
to
sit
in
the
seat
of
Scorners
,
as
being
setled
in
their
way
,
and
very
seldome
or
never
reclaimed
.
And
this
brings
me
to
the
Prodigal
Son
,
as
we
have
him
described
in
the
Parable
:
He
is
gone
beyond
the
first
form
,
being
not
in
the
deliberative
,
but
in
the
actual
pursuit
of
a
sinfull
course
;
and
yet
he
is
not
arrived
at
the
seat
of
the
Scorner
,
but
he
is
in
the
way
of
Sinners
.
And
we
are
now
to
discover
and
trace
him
in
that
his
way
and
course
of
sin
;
which
we
shall
endeavour
to
doe
,
guiding
our selves
by
the
thread
of
the
Parable
.
S.
Luk.
15.
vers.
12
,
13
,
14
,
15
,
16.
12.
The
younger
Son
said
to
his
Father
,
Father
,
give
me
the
portion
of
goods
that
falleth
to
me
.
And
he
divided
to
them
his
living
.
13.
And
not
many
days
after
,
the
younger
Son
gathered
all
together
,
and
took
his
journey
into
a
far
countrey
,
and
there
wasted
his
substance
with
riotous
living
.
15.
And
when
he
had
spent
all
,
there
arose
a
mighty
famine
in
that
land
;
and
he
began
to
be
in
want
.
15.
And
he
went
and
joyned
himself
to
a
Citizen
of
that
Countrey
;
and
he
sent
him
into
his
fields
to
feed
swine
.
16.
And
he
would
fain
have
filled
his
belly
with
the
husks
that
the
swine
did
eat
:
and
no
man
gave
unto
him
.
CHAP.
IV.
The
Prodigal
's
Risk
;
or
Sin
's
Progress
.
THE
CONTENTS
.
-
§
I.
Pride
is
ordinarily
the
first
beginning
of
a
sinfull
course
,
proved
by
the
fall
of
Angels
,
of
Men
,
the
temptation
of
our
Saviour
and
his
first
doctrine
,
in
order
to
the
recovery
of
men
.
-
§
II.
The
second
instance
of
defection
,
is
,
casting
off
the
sense
of
God
,
and
a
Providence
,
and
laying
aside
the
duties
of
worship
;
the
intimate
conjunction
and
dependence
of
piety
and
morality
upon
each
other
mutually
.
-
§
III.
Habitual
sin
not
onely
brings
a
guilt
,
but
destroys
the
powers
of
the
soul
:
what
talents
God
bestows
upon
the
generality
of
mankind
:
of
free
will
,
natural
reason
,
conscience
,
providence
,
and
divine
illumination
;
and
how
vice
imbezils
them
all
.
-
§
IV.
When
men
have
abused
their
powers
and
talents
,
they
become
slaves
of
the
Devil
;
how
such
a
condition
lays
them
both
open
to
him
,
and
fits
them
for
his
service
.
-
§
V.
Sin
is
extreme
drudgery
in
all
the
instances
thereof
.
-
§
VI.
And
makes
very
had
returns
,
not
affording
any
tolerable
satisfaction
when
a
man
hath
yielded
to
it
;
particularly
the
unsatisfactoriness
of
bodily
pleasure
,
worldly
riches
,
and
applause
.
-
§
VII
.
The
sad
and
desolate
condition
of
an
habitual
sinner
at
last
,
when
the
pleasures
and
profits
of
sin
fail
and
desert
him
.
IN
the
words
of
our
Saviour
,
now
recited
,
we
may
plainly
observe
this
to
be
the
method
of
the
Prodigal's
ruine
.
-
1.
He
is
impatient
of
the
restraints
of
his
Father's
Family
,
and
not
being
content
with
his
provision
,
he
therefore
desires
to
be
at
his
own
disposal
;
which
having
obtain'd
,
-
2.
Then
he
departs
from
his
Father's
house
,
and
goes
into
a
far
Countrey
.
-
3.
Being
there
,
he
mis-spends
his
stock
in
riotous
living
.
-
4.
Having
mis-spent
his
own
stock
,
and
being
thereby
reduced
to
want
,
he
is
constrained
to
become
a
slave
or
servant
.
-
5.
In
his
service
he
is
put
to
extreme
drudgery
,
being
appointed
to
keep
swine
.
-
6.
Besides
the
baseness
of
his
employment
,
he
is
used
with
great
severity
and
hardship
,
forced
to
feed
on
husks
.
-
7.
So
deplorably
dealt
with
,
as
not
to
have
husks
enough
to
supply
nature
,
and
therefore
is
ready
to
perish
.
And
these
Seven
steps
are
as
plainly
discernable
in
the
course
of
the
mystical
Prodigal
,
as
of
the
literal
;
I
mean
,
in
him
that
goes
on
in
a
way
of
sin
against
God
,
as
in
him
that
rebells
against
an
earthly
Parent
:
as
shall
be
now
made
appear
in
particular
.
First
,
the
praeludium
to
the
Son's
defection
,
is
his
impatience
of
the
restraint
of
his
Father's
family
and
government
;
together
with
an
opinion
of
his
own
sufficiency
to
dispose
of
and
shift
for
himself
.
Thereupon
he
comes
to
his
Father
,
Father
give
me
the
portion
,
&c.
as
if
he
had
said
,
I
am
now
come
to
years
of
discretion
,
and
doubt
not
but
I
am
able
to
govern
my self
and
manage
my
own
affairs
;
set
me
out
therefore
my
share
,
that
I
may
but
have
whereupon
to
employ
my self
,
and
grant
me
my
liberty
,
and
I
shall
give
you
no
further
trouble
.
Under
the
notion
of
a
Son
,
make
me
not
always
a
boy
;
give
me
but
leave
to
be
a
man
once
,
and
I
fear
not
to
acquit
my self
as
such
.
And
thus
it
is
with
the
sinner
;
pride
,
elation
of
mind
,
and
self-confidence
make
the
first
step
to
his
ruine
.
Pride
goes
before
a
fall
,
(
saith
Solomon
)
and
a
high
mind
before
destruction
.
It
intoxicates
the
understanding
,
and
makes
the
mind
giddy
and
inconsiderate
;
it
suffers
a
man
to
take
no
sober
counsel
,
to
hearken
to
nothing
but
what
sooths
and
flatters
him
;
and
thence
he
becomes
rash
,
precipitant
,
and
adventurous
;
it
permits
him
not
to
take
true
measure
of
himself
,
but
overrates
his
deserts
,
and
overvalues
his
capacity
.
AND
thus
being
blown
up
with
a
conceit
of
himself
,
he
presently
grows
malecontent
with
his
condition
;
and
finding
himself
restrained
,
the
proud
waves
of
his
passion
rage
and
swell
against
all
that
bounds
and
checks
them
,
and
this
rage
casts
up
mire
and
dirt
,
wherewith
divine
providence
it self
is
bespattered
:
as
if
either
God
knew
not
what
was
good
for
such
a
man
,
or
envied
his
felicity
,
or
grudged
his
satisfaction
;
or
at
least
pleased
himself
in
putting
unnecessary
restraints
upon
him
.
He
finds
his
condition
not
to
his
mind
,
and
not
being
willing
to
bring
his
mind
to
that
,
he
is
tempted
to
run
upon
adventures
,
and
to
make
experiments
,
that
he
may
give
his
mind
full
scope
and
contentment
.
Hence
it
is
(
as
I
observed
before
)
that
the
wicked
in
the
Sacred
Language
are
called
Reshagnim
,
unquiet
,
seditious
and
turbulent
:
pride
and
discontent
prompting
them
to
unruly
attempts
against
God
,
disputing
his
prerogative
,
and
breaking
down
the
laws
and
boundaries
he
hath
settled
.
Either
such
men
conceit
God
hath
not
been
benign
enough
,
in
the
provisions
of
his
care
and
providence
;
or
the
instances
of
duty
are
too
many
and
too
hard
,
and
too
great
intrenchments
made
upon
humane
liberty
thereby
;
that
God
consulted
his
own
prerogative
in
the
constitution
of
his
Laws
rather
then
his
wisedom
,
and
the
reason
of
things
,
and
good
of
his
Creatures
;
that
man
might
be
more
happy
if
he
were
left
to
his
own
counsels
.
Would
God
permit
them
,
they
think
nothing
so
sweet
,
as
meram
haurire
libertatem
,
pure
and
unconfined
liberty
;
that
all
restraint
is
intolerable
slavery
to
a
generous
mind
;
and
imagining
there
must
needs
be
some
admirable
delights
in
those
things
God
forbids
,
have
thereupon
a
mighty
mind
and
huge
impetus
upon
them
,
to
try
those
things
above
all
other
,
whatever
come
of
it
.
Such
kind
of
mutinous
thoughts
,
such
jealousies
and
suspicions
are
the
immediate
issue
of
pride
,
and
the
seminalities
of
all
rebellion
against
God
.
IT
is
the
current
opinion
of
Divines
,
that
it
was
only
this
height
of
pride
which
ruined
the
Apostate
Angels
:
for
indeed
,
it
is
not
easily
imaginable
what
else
should
doe
it
,
in
regard
they
being
(
before
their
Fall
)
bright
intellectual
Beings
,
no
cloud
of
ignorance
could
probably
so
overwhelm
them
,
as
to
betray
them
to
that
fatal
miscarriage
:
And
being
also
pure
spiritual
Substances
,
they
lay
under
no
corporeal
allurements
.
It
seems
therefore
necessary
to
conclude
,
that
an
overweening
reflexion
upon
their
own
height
,
fooled
them
into
that
presumption
to
forget
themselves
,
and
to
vie
with
the
Almighty
.
And
this
seems
to
be
plainly
enough
glanced
at
by
the
Prophet
,
when
he
describes
the
fall
of
proud
Sennacherib
;
Isa.
14.
12
,
13
,
14.
How
art
thou
faln
from
heaven
,
O
Lucifer
,
son
of
the
morning
?
—
For
thou
hast
said
in
thy
heart
,
I
will
ascend
into
heaven
,
I
will
exalt
my
throne
above
the
stars
of
God
:
—
I
will
be
like
the
most
High
,
&c.
AND
undoubtedly
this
was
the
ruine
of
our
first
Parents
,
when
mankind
first
turned
Prodigal
.
God
had
dealt
most
liberally
&
benignly
with
them
,
as
a
gracious
Father
;
he
brought
not
them
into
the
world
,
till
he
had
furnished
it
like
a
large
house
,
with
all
things
necessary
for
their
accommodation
and
delight
;
night
and
day
were
distinguished
,
sea
and
land
separated
,
the
earth
blessed
,
a
paradise
planted
with
all
delicacies
;
and
then
he
brings
this
his
younger
Son
,
Man
,
as
to
a
plentifull
Table
of
most
delightfull
entertainments
.
Besides
this
,
he
put
all
inferiour
Creatures
in
subjection
to
him
,
as
to
their
young
Lord
and
Master
;
nay
,
makes
that
higher
order
of
glorious
Spirits
,
the
Angels
,
to
minister
to
him
,
and
keep
watch
about
him
;
and
above
all
placed
him
in
his
own
eye
,
under
the
light
of
his
countenance
,
designed
him
for
yet
greater
and
unspeakable
felicities
,
as
his
favourite
and
darling
.
NOW
if
after
all
this
,
it
had
pleased
God
to
have
put
somewhat
a
severe
restraint
upon
him
,
it
ought
justly
to
have
seemed
easie
and
reasonable
,
being
sweetened
by
so
great
obligations
.
But
the
Divine
Majesty
,
to
shew
that
in
this
also
he
remembred
the
kindness
of
a
Father
,
makes
his
Laws
and
Government
as
gentle
as
his
favours
were
great
:
for
in
the
midst
of
an
huge
indulgence
,
and
that
large
scope
of
all
the
Trees
in
the
Garden
,
he
laid
an
interdict
but
upon
one
,
saying
,
Of
all
the
Trees
in
the
Garden
you
may
freely
eat
;
save
onely
the
tree
of
knowledge
of
good
and
evil
in
the
midst
of
the
Garden
;
of
that
ye
shall
not
eat
lest
ye
die
.
Who
could
now
think
any
thing
should
become
a
temptation
strong
enough
in
this
case
to
debauch
mankind
?
Notwithstanding
,
here
the
Serpent
finds
occasion
to
set
pride
on
work
,
and
to
raise
a
discontent
;
and
first
he
begins
thus
,
Gen.
3.
1.
Hath
God
said
,
&c.
q.
d.
Is
it
not
a
mistake
that
you
are
forbidden
that
Fruit
?
was
that
the
meaning
of
the
Almighty
?
possibly
your
gracious
Creatour
had
no
such
intention
;
for
why
should
you
be
restrained
in
this
?
why
not
left
perfectly
to
your
own
election
?
have
not
you
faculties
to
choose
,
and
desires
to
gratifie
?
why
should
they
be
curbed
or
denied
?
sure
he
never
made
a
power
which
was
not
to
come
into
act
,
nor
a
capacity
that
was
not
to
be
satisfied
:
nay
,
this
one
abridgment
despoils
you
perfectly
of
your
liberty
;
law
and
freedom
are
incompetible
;
you
are
not
used
like
Sons
,
if
you
be
thus
chained
up
.
And
what
necessity
is
there
to
set
such
a
fence
about
that
one
Tree
above
all
the
rest
?
is
it
to
exercise
authority
arbitrarily
over
you
,
or
to
tempt
your
patience
?
or
rather
,
is
there
not
some
great
good
which
he
knows
in
that
Fruit
,
and
envies
you
the
participation
of
?
why
should
not
you
that
were
made
in
his
image
,
be
like
Gods
in
this
also
,
knowing
good
and
evil
?
After
this
manner
the
old
enemy
of
God
and
man
tempers
his
poisons
;
partly
seeming
to
doubt
of
the
meaning
of
the
command
,
partly
insinuating
suspicions
of
God's
goodness
,
but
principally
blowing
them
up
with
pride
and
self-conceit
;
which
whilest
they
swell
withall
,
they
break
to
pieces
,
and
thus
fell
our
first
Parents
.
And
the
same
Tempter
,
both
knowing
now
the
nature
of
man
,
and
encouraged
also
with
this
success
,
attempts
the
Second
Adam
,
Christ
Jesus
,
after
the
same
manner
,
Matt.
4.
for
though
it
be
true
,
(
which
is
commonly
observed
)
that
the
Devil
was
put
to
it
,
to
try
all
his
artifices
upon
our
Saviour
,
and
to
assail
him
both
by
the
lusts
of
the
flesh
,
the
lust
of
the
eye
,
and
the
pride
of
life
;
yet
if
we
carefully
consider
we
shall
find
,
that
the
effort
of
ruining
him
by
pride
and
vain-glory
,
was
that
which
he
principally
trusted
to
,
and
aimed
at
in
all
the
temptations
;
but
more
conspicuously
in
the
two
former
of
them
;
for
so
vers.
3.
when
finding
him
an
hungred
,
he
begins
thus
:
If
thou
be
the
Son
of
God
,
command
that
these
stones
be
made
bread
.
Our
Saviour
came
not
long
since
from
his
Baptism
,
and
then
as
we
reade
in
the
last
verse
of
the
foregoing
Chapter
,
a
voice
came
to
him
from
Heaven
,
saying
,
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
.
Of
which
the
Devil
endeavouring
to
make
his
advantage
,
addresses
himself
to
him
.
q.
d.
If
God
own
thee
as
his
Son
,
(
as
he
pretends
to
doe
)
let
him
do
something
prodigious
and
pompous
that
may
give
remarkable
testimony
to
it
:
use
thy
interest
in
him
for
some
signal
miracle
,
especially
to
supply
thy
necessity
now
thou
art
hungry
;
for
certainly
he
will
rather
do
that
,
then
suffer
his
beloved
Son
to
famish
.
Ordinary
men
must
depend
upon
common
providence
,
but
sure
you
may
expect
something
more
signal
and
worthy
of
that
relation
,
if
it
be
true
,
that
you
are
the
Son
of
God
.
No
(
saith
our
Saviour
)
Man
lives
not
by
bread
only
,
&c.
If
I
am
the
Son
of
God
,
as
I
am
assured
I
am
;
I
must
so
much
the
more
be
at
my
Father's
disposal
,
and
not
prescribe
to
him
.
He
hath
several
ways
to
supply
my
necessity
,
and
I
will
leave
the
particular
manner
of
it
to
his
election
.
Then
the
Devil
taketh
him
,
and
sets
him
upon
a
pinacle
of
the
Temple
,
and
urges
him
,
If
thou
be
the
Son
of
God
,
east
thy self
down
;
for
it
is
written
,
he
shall
give
his
Angels
charge
over
thee
,
&c.
q.
d.
To
be
the
Son
of
God
,
and
to
have
it
set
off
with
no
pomp
nor
illustrious
circumstance
,
is
a
very
mean
thing
,
unworthy
of
you
,
and
useless
to
you
.
Assure
your self
,
if
he
own
you
in
that
quality
and
relation
,
he
will
interpose
between
you
and
the
greatest
danger
you
can
incurr
;
and
by
some
such
experiment
you
shall
draw
the
eyes
of
all
men
upon
you
.
Both
this
and
the
former
attack
are
like
to
that
of
his
Brethren
,
Jo.
7.
4.
If
thou
do
these
things
,
shew
thy self
to
the
world
.
q.
d.
Consult
thy
same
and
reputation
,
aggrandize
thy self
by
some
magnificent
circumstance
or
other
.
But
(
saith
our
Saviour
)
it
is
written
,
thou
shalt
not
tempt
the
Lord
thy
God
.
i.
e.
I
am
not
to
require
other
proofs
of
God's
power
or
providence
over
me
,
then
he
thinks
fit
to
give
;
I
must
not
thrust
my
self
upon
danger
,
but
when
he
casts
me
upon
it
then
I
may
assure
my self
of
his
interposition
for
my
,
safety
.
NOW
since
this
temptation
to
pride
was
the
engine
with
which
the
first
Adam
was
ruined
,
and
the
second
Adam
assaulted
;
there
can
be
little
reason
to
doubt
,
but
it
is
so
also
with
the
generality
of
men
.
And
albeit
the
more
visible
and
immediate
motives
to
some
sins
may
be
profit
or
pleasure
,
yet
that
which
is
the
first
wheel
,
and
sets
all
on
work
,
is
(
as
I
have
hinted
)
an
arrogant
opinion
of
our
own
worth
or
wisedom
,
and
derogation
from
the
Divine
Wisedom
or
justice
in
the
frame
of
his
Laws
,
and
methods
of
his
providence
:
as
if
he
had
not
consulted
so
well
the
conveniency
of
our
natures
,
but
that
we
could
provide
better
for
our selves
then
he
hath
done
,
if
we
were
permitted
to
be
our
own
carvers
;
from
whence
proceeds
an
impatience
of
his
government
,
and
an
inclination
to
rebell
,
and
cast
off
his
yoke
;
as
it
were
easie
to
make
appear
in
all
the
instances
of
sin
,
whether
intemperance
,
fornication
,
injustice
,
or
any
the
like
;
but
that
I
think
it
needless
in
so
plain
a
case
.
BUT
there
is
one
thing
I
cannot
omit
to
observe
in
further
confirmation
of
this
point
;
namely
,
that
our
Saviour
when
he
came
into
the
world
to
restore
mankind
,
knowing
well
their
disease
,
(
like
a
wise
Physician
of
Souls
)
finds
it
necessary
to
cure
them
by
the
contrary
:
therefore
in
the
first
place
,
he
prescribes
to
them
a
profound
humility
,
as
the
most
sovereign
Antidote
against
sin
,
and
the
onely
principle
of
stability
in
vertue
;
he
I
say
,
considering
they
had
fallen
by
pride
,
lays
the
foundation
of
their
recovery
in
lowliness
of
spirit
;
injoyning
that
men
submit
their
own
reasonings
to
the
wisedom
of
God
,
and
by
faith
depend
upon
him
.
And
declaring
that
those
who
will
enter
into
the
Kingdom
of
Heaven
,
or
receive
his
religion
,
must
do
it
as
little
children
;
that
is
,
must
come
to
it
without
pride
or
prejudice
,
and
be
ready
to
believe
what
he
dictates
to
them
,
without
dispute
or
diffidence
:
and
in
short
,
must
deny
themselves
and
follow
him
.
Which
one
lesson
if
we
thoroughly
learn
,
we
cut
off
all
the
Avenues
of
Satan
,
and
everlastingly
secure
our selves
against
all
temptation
to
Apostasy
from
Religion
and
rebelling
against
God
.
2.
THE
second
instance
of
the
Son's
defection
,
is
his
departure
from
his
Father
.
He
gathers
all
together
,
and
takes
his
journey
into
a
far
Countrey
.
Whereas
the
Elder
Son
always
abides
with
his
Father
,
this
Youngster
,
as
he
desired
not
to
be
at
his
Father's
provision
,
so
he
was
equally
unwilling
to
be
under
his
eye
,
and
the
awe
of
his
presence
:
the
inspection
of
a
Father
would
check
his
freedom
,
and
restrain
him
in
the
full
swing
of
pleasure
he
designed
to
take
.
Home
was
an
homely
thing
,
dull
and
tedious
to
him
;
but
a
foreign
Countrey
would
gratify
his
curiosity
,
and
minister
some
new
delights
to
him
.
Besides
,
there
he
should
be
without
controll
,
accountable
to
no
body
,
which
was
the
very
thing
his
pride
had
made
most
valuable
with
him
.
NOW
that
he
had
obtained
what
he
desired
,
his
portion
and
his
liberty
,
he
valued
not
the
comfort
of
his
Father's
countenance
;
nor
needed
his
counsel
,
nor
set
by
his
blessing
:
Sciendum
est
non
locorum
distantiâ
,
sed
affectu
nos
esse
cum
Deo
,
vel
ab
eo
recedere
.
for
indeed
,
he
intended
so
to
live
,
as
that
he
could
not
hope
for
it
.
THUS
the
Prodigal
Son
,
and
every
habitual
sinner
treads
in
his
steps
,
Longinqua
Regio
,
(
saith
S.
Austin
,
Q.
Evan.
l.
2.
c.
33.
)
is
oblivio
Dei
:
by
the
far
Country
is
meant
forgetfulness
of
God
.
And
saith
S.
Jerome
,
To
depart
from
God
is
not
local
,
S.
Hierom.
ep.
146.
(
for
God
is
every-where
present
)
but
to
be
alienated
in
our
minds
and
affections
from
him
.
Agreeably
to
which
in
the
73.
Psal.
v.
26.
where
we
reade
,
They
that
forsake
the
Lord
shall
perish
,
the
vulgar
Latine
strictly
following
the
Hebrew
,
hath
it
,
qui
elongant
se
à
Deo
,
those
that
put
themselves
as
far
off
from
God
as
they
can
.
And
so
Holy
Job
,
chap.
21.
14.
notes
it
to
be
the
humour
of
profane
and
profligate
persons
,
to
say
to
the
Almighty
depart
from
us
,
we
desire
not
the
knowledge
of
thy
way
.
For
it
is
manifest
,
that
as
the
sense
of
God
is
the
great
support
and
comfort
of
all
good
men
in
trouble
,
their
great
animation
and
encouragement
in
all
good
duties
,
and
of
mighty
efficacy
upon
them
to
preserve
them
from
all
temptation
to
evil
;
so
it
is
equally
the
dread
and
torture
of
all
wicked
men
,
and
that
which
if
it
doth
not
check
and
restrain
their
wickedness
,
will
be
sure
to
deprive
them
of
the
pleasure
of
it
.
Wherefore
when
they
cannot
hinder
that
observant
Majesty
from
overlooking
them
,
they
are
forced
for
their
own
quiet
to
be
so
absurd
,
as
to
put
the
grossest
gullery
upon
themselves
,
and
content
themselves
with
the
sottish
security
,
of
turning
away
their
eyes
from
beholding
him
.
THUS
Adam
when
he
had
sinned
hid
himself
in
the
Garden
from
the
presence
of
the
Lord
;
for
not
only
the
Majesty
,
Power
and
Justice
of
God
,
strike
a
terrour
to
a
guilty
Conscience
,
but
the
very
contemplation
of
such
purity
and
perfection
,
shames
and
reproaches
it
.
Nor
is
the
apprehension
of
God
only
troublesome
to
the
offender
after
he
hath
committed
sin
,
but
it
is
able
to
blast
the
very
Embryo
;
to
nip
it
in
the
bud
,
to
disturb
the
deliberations
,
and
to
be
sure
defeats
much
of
the
pleasure
of
conception
.
For
if
the
presence
of
a
grave
and
vertuous
man
carries
that
awe
,
as
that
the
sinner
is
rendered
impotent
to
his
purposes
,
as
if
he
were
under
a
charm
,
(
the
truth
of
which
we
see
confirmed
by
frequent
experience
)
how
much
more
must
needs
the
thoughts
of
an
omni-present
Majesty
,
an
all-seeing
eye
,
a
holy
and
righteous
Judge
,
cool
the
heats
,
abate
the
courage
,
and
stop
the
carreer
of
a
sinner
?
To
which
purpose
it
is
the
observation
of
several
Learned
men
upon
that
passage
of
the
Psalmist
,
Psal.
14.
1.
The
fool
hath
said
in
his
heart
there
is
no
God
.
They
conceive
,
That
it
might
as
well
,
and
as
consistently
with
the
Original
be
rendered
,
The
fool
hath
said
to
his
heart
,
&c.
i.
e.
Wicked
men
(
to
the
intent
that
they
might
go
on
the
more
comfortably
,
and
uncontrolledly
in
their
sins
,
)
would
fain
persuade
themselves
there
is
no
God
.
BUT
to
speak
a
little
more
closely
and
particularly
to
this
matter
;
forasmuch
as
I
noted
even
now
from
S.
Jerome
,
that
God
being
an
Infinite
Majesty
,
we
can
neither
approach
him
,
nor
depart
from
him
strictly
and
locally
:
there
are
therefore
these
three
ways
,
by
which
(
according
to
the
language
of
the
Holy
Scripture
)
we
can
come
near
to
God
;
(
viz.
)
either
1.
by
acts
of
immediate
worship
,
as
prayer
and
praises
,
and
the
like
;
or
2.
by
living
under
a
quick
sense
of
his
providence
;
or
3.
by
yielding
obedience
to
his
commands
:
which
three
things
in
conjunction
make
up
the
whole
nature
of
true
Piety
and
Religion
.
And
in
respect
to
these
the
Holy
men
of
old
,
such
as
Enoch
,
Noah
,
Abraham
,
&c.
are
said
to
have
walked
with
God
.
That
is
,
they
framed
themselves
to
obedience
to
all
his
commands
;
they
composed
themselves
to
a
submission
unto
,
and
compliance
with
,
his
providential
dispensations
;
and
(
to
the
intent
that
they
might
be
assisted
and
animated
in
both
those
)
they
constantly
addressed
themselves
to
him
,
by
acts
of
worship
for
his
influence
and
blessing
.
And
again
,
on
the
other
side
,
those
evil
men
who
are
said
to
depart
from
God
,
were
such
as
either
cast
off
the
yoke
of
his
obedience
,
or
lived
without
a
sense
of
his
superintendence
,
or
laid
aside
the
care
of
his
worship
.
And
which
is
further
observable
,
these
three
are
hardly
to
be
found
separate
from
one
another
,
because
of
the
reciprocal
influence
they
have
upon
each
other
.
FOR
as
in
the
former
Triad
or
instances
of
piety
,
whosoever
lives
under
a
sense
of
a
providence
,
will
endeavour
to
propitiate
the
Divine
Majesty
to
himself
,
by
all
worshipfull
dutifull
observance
,
and
he
that
makes
Conscience
of
that
,
cannot
ordinarily
be
so
absurd
,
as
to
hope
for
the
favour
of
a
Wise
and
Holy
Majesty
,
by
the
meer
importunity
of
his
devotions
,
without
Conscience
of
obeying
his
commands
;
with
respect
to
which
it
was
well
said
by
a
pious
man
in
way
of
advice
,
Leave
not
off
praying
to
God
,
for
either
praying
will
make
thee
leave
sinning
,
or
continuing
to
sin
,
will
make
thee
desist
praying
.
Again
,
he
that
worships
and
obeys
a
God
,
most
certainly
lives
under
a
sense
of
him
;
for
otherwise
he
could
give
no
account
to
himself
,
why
he
should
put
himself
to
the
trouble
of
worship
,
and
the
care
of
obedience
.
AND
then
for
the
other
Triad
,
or
the
three
instances
of
impiety
,
he
that
lives
wickedly
,
will
in
time
lose
all
sense
of
a
providence
,
and
consequently
all
Conscience
of
the
duties
of
worship
:
and
on
the
other
side
,
he
that
extinguishes
either
the
belief
of
a
providence
,
or
(
in
a
fair
way
to
it
)
casts
off
all
care
of
religious
worship
,
will
not
fail
to
run
riot
in
his
life
,
when
he
hath
rid
himself
of
those
awfull
principles
that
did
curb
and
restrain
him
:
of
the
truth
of
all
which
we
have
a
memorable
example
,
Gen.
4.
Cain
had
betrayed
a
great
remisseness
in
Religion
,
by
the
carelesness
of
his
Sacrifice
;
whereas
Abel
,
who
believed
firmly
in
God
,
thinking
nothing
too
good
for
his
service
,
brought
of
the
fattest
and
best
of
his
flock
to
God
;
Cain
thought
any
thing
would
serve
turn
,
and
accordingly
carried
away
the
tokens
of
God's
displeasure
and
disdain
;
but
vers.
8.
he
invites
his
Brother
Abel
into
the
field
;
where
,
as
the
Samaritan
version
intimates
,
some
discourse
passed
between
them
:
and
the
Jerusalem
Targum
tells
us
particularly
,
that
Cain
stiffly
denied
a
providence
which
Abel
as
strenuously
asserted
;
and
this
doctrine
of
Cain
was
very
agreeable
to
his
negligent
worship
before
,
and
his
exsecrable
practice
after
:
for
from
this
denial
of
a
providence
,
he
presently
proceeds
to
the
murder
of
his
Brother
;
and
not
long
after
that
,
vers.
16.
we
read
Cain
went
out
from
the
presence
of
the
Lord
:
he
now
agreeably
to
those
principles
,
and
consequently
of
such
villanous
practices
,
cast
off
,
renounced
,
and
defied
Religion
.
And
the
text
further
adds
,
he
went
and
sojourned
in
the
Land
of
Nod
,
which
,
who
so
listed
to
interpret
allegorically
,
would
very
agreeably
to
the
series
of
my
present
discourse
say
,
meant
that
he
vagrant-like
,
wandered
on
in
a
course
of
dissoluteness
,
having
now
lost
all
card
and
compass
to
direct
him
.
BUT
what
need
we
farther
evidence
in
so
plain
a
case
,
to
which
our
own
experience
,
and
the
observation
of
all
the
world
gives
testimony
:
for
what
is
it
that
encourages
any
man
in
a
generous
undertaking
where
the
exercise
of
vertue
is
attended
with
hazzard
and
difficulty
,
with
labour
and
trouble
,
with
patience
and
self-denyal
,
but
the
belief
of
a
providence
?
what
bears
him
up
,
that
the
privacy
of
the
fact
abates
not
his
edge
,
nor
the
tediousness
of
accomplishment
wearies
out
his
endeavours
,
nor
the
opposition
quails
his
spirit
,
but
only
this
,
that
he
sees
him
that
is
invisible
,
and
having
God
before
him
,
thinks
himself
upon
the
most
ample
Theatre
,
and
is
sure
of
success
and
reward
.
And
what
is
there
that
keeps
alive
this
sense
of
God
and
Providence
,
that
neither
Atheistical
suggestions
debauch
his
Principles
,
nor
multitude
of
ill
examples
cool
his
heat
,
and
corrupt
his
resolution
,
but
his
approaches
to
God
by
exercises
of
devotion
,
whereby
he
refreshes
the
worthy
notions
of
his
mind
,
and
hath
them
as
it
were
new
engraven
,
and
made
more
legible
upon
the
tables
of
his
heart
?
He
goes
by
the
duties
of
Religion
like
Moses
into
the
Mount
of
God
;
and
returns
with
the
Tables
of
God's
Law
written
a
fresh
by
the
finger
of
God
.
Such
a
man
is
ashamed
of
sin
,
and
disdains
every
ungenerous
action
,
coming
newly
from
the
presence
of
God
,
the
approaches
of
such
a
glory
diffuse
some
rays
upon
him
,
and
his
face
shines
as
the
same
Moses's
did
upon
the
like
occasion
.
In
short
,
he
cannot
without
great
violence
to
himself
,
condescend
to
entertain
the
Devil
into
his
bosome
,
which
is
yet
warm
with
that
divine
Guest
the
Holy
Ghost
.
Contrariwise
,
take
a
man
that
lives
without
a
sense
of
God
,
and
he
hath
no
care
of
,
nor
value
for
himself
;
he
hath
not
a
mind
large
enough
for
any
generous
design
,
he
is
poor
spirited
,
hurried
by
every
fear
,
baffled
by
every
danger
,
surprized
and
carried
away
by
every
temptation
.
The
vigorous
notions
of
God
are
either
extinct
by
the
profaneness
of
his
life
,
or
languish
by
the
neglect
of
religious
duties
:
there
is
no
Angel
Guardian
about
his
Soul
,
no
generous
disdain
of
sin
in
his
heart
,
he
hath
neither
the
help
of
God
,
nor
the
strength
of
a
man
.
Upon
all
which
it
is
apparent
,
that
departing
from
our
Father's
House
,
living
beside
the
notions
of
God
,
and
without
the
exercises
of
devotion
to
actuate
those
notions
,
is
the
ready
way
to
all
sin
and
folly
.
Wherefore
as
pride
and
self-conceit
begin
the
mutiny
in
our
Souls
against
God
,
so
neglecting
his
presence
,
suffers
it
to
grow
to
a
dangerous
head
;
and
as
that
was
the
first
step
towards
a
wicked
course
,
this
is
the
second
.
3.
THIRDLY
,
the
Prodigal
having
now
gotten
from
under
the
eye
of
his
Father
,
gives
himself
a
full
swinge
of
liberty
,
lives
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sottishly
,
and
viciously
;
and
by
that
means
quickly
exhausts
the
stock
his
Father
had
given
him
.
Wherever
there
is
temperance
and
prudent
management
a
little
will
suffice
,
and
will
quickly
grow
to
great
riches
:
by
frugality
and
industry
most
of
the
great
States
and
Kingdoms
in
the
world
have
been
raised
,
as
well
as
private
fortunes
;
but
luxury
and
riot
have
dilapidated
and
destroyed
both
the
one
and
the
other
.
For
these
making
continual
abstractions
,
without
addition
,
quickly
reduce
the
greatest
summe
to
a
Cypher
,
and
bring
him
to
want
of
all
things
,
who
before
had
need
of
nothing
,
but
grace
and
wisedom
to
use
that
which
he
had
.
This
the
Prodigal
Son
finds
true
by
sad
experience
.
And
so
it
fares
also
with
the
sinner
,
or
mystical
Prodigal
;
when
once
he
hath
withdrawn
himself
from
God's
presence
,
that
is
,
hath
cast
off
the
sense
of
God
and
Religion
,
and
broken
those
reins
that
restrained
his
extravagancy
,
he
presently
rushes
into
all
kind
of
debauchery
;
and
in
so
doing
,
besides
the
black
guilt
he
derives
upon
his
Conscience
,
he
wastes
and
imbezils
the
very
talents
and
abilities
God
had
endowed
him
with
.
For
the
more
clear
understanding
of
which
,
we
will
briefly
,
but
distinctly
consider
these
two
things
.
1.
What
is
that
portion
or
stock
which
God
sets
mankind
up
withall
.
2.
How
and
in
what
manner
vice
and
dissolution
of
manners
mispend
and
exhaust
it
.
The
younger
son
wasted
his
substance
with
riotous
living
.
St
LUKE
.
XV
,
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theogn
:
And
for
the
former
of
these
though
it
is
not
to
be
doubted
,
but
that
God
according
to
his
paternal
prerogative
and
wisedom
,
may
and
doth
variously
dispense
his
gifts
to
his
Children
;
yet
it
is
certain
he
sends
none
of
them
out
into
the
world
without
some
talents
to
employ
themselves
upon
,
and
to
make
a
vertuous
improvement
of
.
And
amongst
all
of
that
kind
these
four
following
are
both
the
most
rich
and
valuable
in
themselves
,
and
also
(
such
is
the
divine
bounty
)
most
generally
bestowed
.
(
viz.
)
1.
Freedome
of
choice
.
2.
Understanding
,
Mind
,
or
Conscience
.
3.
Experience
of
a
wise
and
gracious
intertexture
of
favours
and
chastisements
in
the
course
of
Providence
.
4.
Special
intimations
of
his
own
mind
and
will
.
IN
the
first
place
I
recount
freedom
of
chusing
for
our selves
as
part
of
the
common
portion
of
mankind
in
general
:
which
I
do
the
rather
because
I
observe
the
Fathers
generally
to
understand
this
to
be
the
special
intendment
of
this
passage
of
the
Parable
.
Divisit
iis
substantiam
,
He
divided
unto
them
his
living
:
that
is
,
(
saith
S.
[
](A41445-e11020-b)*
*
Dedit
eis
liberum
arbitrium
,
dedit
mentis
propriae
libertatem
,
&
ut
viveret
unusquisque
non
ex
imperio
Dei
,
sed
ex
obsequio
suo
.
i.
e.
non
ex
necessitate
sed
ex
voluntate
,
ut
virtus
haberet
locum
,
ut
à
caeteris
animantibus
distaremus
,
dum
ad
exemplum
Dei
,
permissum
est
robis
facere
quod
velimus
.
Jerome
)
He
bound
not
man
under
the
rigid
bonds
of
necessity
,
whereby
he
should
be
forcibly
overruled
and
determined
to
one
thing
,
but
put
him
in
a
capacity
of
making
his
own
choice
,
to
the
end
that
being
hereby
distinguished
from
beasts
,
and
more
like
his
Maker
,
he
might
be
capable
of
vertue
and
reward
:
and
that
as
nothing
should
make
him
miserable
without
his
own
act
and
consent
,
so
he
might
have
the
comfort
and
delight
of
co-operating
freely
towards
his
own
good
and
felicity
.
THAT
this
accomplishment
of
humane
nature
is
a
great
and
inestimable
talent
no
man
can
doubt
,
forasmuch
as
hereby
man
is
made
to
be
what
he
is
,
that
is
,
to
be
master
of
himself
and
his
own
actions
,
and
obnoxious
to
none
but
God
himself
;
being
neither
drawn
by
invisible
wires
,
but
moved
voluntarily
,
and
from
an
inward
principle
,
nor
hurried
by
external
accidents
,
but
steers
his
own
course
,
is
not
at
the
mercy
of
every
temptation
,
but
can
make
his
own
choice
in
spite
of
the
Devil
.
AND
that
God
set
out
man
into
the
world
thus
endowed
,
there
is
as
little
reason
to
question
.
For
in
the
first
place
,
we
are
sure
God
made
all
things
good
,
that
is
,
designed
for
good
ends
,
and
also
capable
of
attaining
them
.
And
he
that
sitted
all
the
inferiour
Creation
for
their
proper
ends
,
most
certainly
did
not
leave
that
excellent
piece
of
his
workmanship
so
defective
,
as
not
to
be
endowed
with
powers
sufficient
for
the
pursuit
and
attainment
of
his
peculiar
happiness
.
At
least
,
it
cannot
be
imagined
,
that
infinite
wisedom
should
contrive
such
a
Creature
as
should
be
only
able
to
cross
and
act
contrary
to
himself
,
but
not
to
comply
with
him
;
which
must
be
true
if
man
had
not
originally
a
power
of
chusing
good
as
well
as
evil
.
Again
,
were
it
not
for
this
,
there
would
be
an
absolute
impossibility
of
giving
account
how
sin
came
into
the
world
,
and
of
vindicating
the
providence
of
God
in
tying
that
clog
of
an
earthly
Body
to
an
immortal
Soul
,
but
that
by
this
concession
the
latter
is
made
capable
of
governing
the
former
;
and
abundance
other
great
Phaenomena
of
providence
(
which
it
is
no
time
now
to
insist
upon
)
are
plainly
insoluble
otherwise
then
upon
this
supposition
.
But
we
need
not
insist
upon
the
proof
of
fact
that
this
was
the
condition
of
man
in
his
first
Greation
,
when
he
came
out
of
the
hands
of
God
,
for
it
is
acknowledged
by
all
Divines
;
and
if
it
be
otherwise
with
him
since
,
Chap.
3.
we
have
intimated
already
where
the
fault
lies
,
Sect.
3.
and
shall
shew
it
more
particularly
by
and
by
.
2.
THE
second
Talent
of
mankind
is
Mind
or
Conscience
,
and
I
make
use
of
both
those
terms
,
because
I
intend
to
join
together
both
that
which
is
called
Synteresis
,
and
that
which
is
called
properly
Syneidesis
,
or
Conscience
.
By
the
former
of
which
,
man
having
as
it
were
a
Standard
within
himself
of
good
and
evil
,
he
may
guide
himself
in
the
choice
of
his
actions
;
and
by
the
latter
he
is
able
to
reflect
upon
himself
,
and
comparing
his
actions
and
carriage
with
the
Standard
or
Law
of
reason
in
his
own
mind
,
pass
a
judgment
upon
himself
;
that
is
,
either
blame
and
condemn
,
or
acquit
and
comfort
himself
accordingly
.
Just.
Mart.
Apol.
1.
This
Talent
the
old
Saint
Justin
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
particle
of
the
Divine
and
Original
Wisedom
,
or
a
scien
of
the
true
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
eternal
word
ingrafted
upon
the
Soul
of
every
man
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
And
it
is
that
which
Theophylact
takes
to
be
especially
meant
in
this
text
.
The
substance
(
saith
he
)
which
the
Father
divided
amongst
his
Sons
was
Reason
,
which
God
gave
in
common
to
all
mankind
,
and
that
in
conjunction
with
freedom
of
mind
;
for
every
being
that
hath
the
use
of
reason
,
hath
also
liberty
of
election
;
the
latter
affording
a
Field
or
Theatre
for
the
former
to
act
upon
,
and
the
former
enabling
him
to
use
the
latter
well
.
And
indeed
,
it
was
wondrous
expedient
that
since
God
had
given
mankind
the
Talent
of
liberty
,
that
he
should
therewith
bestow
upon
him
a
principle
of
reason
to
restrain
and
govern
that
liberty
;
that
so
having
not
only
Sails
to
move
him
,
but
a
Compass
to
direct
him
,
he
might
shape
his
course
agreeably
to
those
ends
God
designed
him
for
;
or
more
plainly
,
having
a
copy
of
the
divine
mind
implanted
in
his
Soul
,
he
might
make
the
elections
of
his
will
conformable
to
those
of
his
Maker
.
For
since
(
as
I
said
before
)
Men
and
Angels
are
not
naturally
and
necessarily
carried
to
their
ends
as
other
beings
are
,
but
may
either
move
regularly
towards
them
,
or
decline
from
them
at
their
own
choice
;
had
not
God
put
upon
them
this
bias
of
reason
to
incline
them
the
right
way
,
they
would
have
been
in
danger
to
have
made
such
an
exorbitant
use
of
their
freedom
,
as
to
have
given
the
whole
Creation
much
greater
disturbance
then
yet
they
have
done
.
And
as
well
the
truth
of
this
assertion
,
as
the
value
of
this
Talent
,
will
appear
most
remarkably
if
we
do
but
consider
what
great
improvements
some
have
attained
to
by
the
alone
use
of
Reason
,
having
never
any
other
Talent
of
supernatural
revelation
afforded
them
that
we
know
of
.
Quod
comprehensionem
dedisset
quasi
normam
scientiae
&
principium
sui
.
In
contemplation
of
which
Tully
recounts
it
a
prime
favour
of
the
divine
Majesty
to
humane
nature
,
That
he
had
endowed
their
minds
with
natural
notions
,
which
are
to
them
the
seeds
and
principles
of
knowledge
and
vertue
.
[
](A41445-e11280-b)*
*
Sine
quibus
nec
intelligi
quicquam
,
nec
quaeri
nec
disputari
possit
.
And
he
further
adds
,
Were
it
not
that
God
hath
thus
furnished
the
mind
with
such
a
stock
of
proleptick
principles
of
knowledge
,
we
could
not
have
ever
come
to
understand
any
thing
,
and
all
industry
,
study
and
inquity
had
been
utterly
lost
and
fruitless
;
but
by
the
means
of
these
natural
notions
we
have
a
kind
of
anticipation
,
an
intellectual
taste
and
relish
of
truth
and
falshood
,
Tully
Acad
.
lib.
1.
&
4.
good
and
evil
,
and
so
a
measure
to
govern
our selves
by
in
our
elections
and
prosecutions
.
3.
The
third
Talent
given
to
all
mankind
for
their
improvement
is
the
observable
wise
order
and
method
of
Divine
Providence
,
wherein
there
is
such
an
admirable
intertexture
of
mercies
and
afflictions
,
as
that
neither
a
constant
series
of
adversities
and
cros
accidents
shall
break
their
spirit
,
or
ingulph
men
in
despair
;
nor
yet
such
a
constant
course
of
perpetual
prosperity
as
to
render
them
too
light
and
airy
,
but
a
moderate
interchange
of
both
,
to
make
them
grave
and
serious
.
And
besides
,
both
these
dispensed
not
fortuitously
,
but
with
such
discrimination
,
as
that
ordinarily
men
may
not
only
be
assured
of
a
Providence
in
the
general
,
but
be
able
to
observe
the
divine
displeasure
against
sin
and
wickedness
by
the
one
,
and
his
approbation
of
honesty
and
goodness
by
the
other
;
and
so
consequently
be
both
directed
in
their
choice
,
and
provoked
to
an
answerable
prosecution
.
AND
although
it
be
very
true
that
such
exact
course
of
providence
be
not
now
ordinarily
observable
in
the
world
,
because
God
having
now
made
a
full
and
clear
discovery
of
his
whole
mind
to
the
Sons
of
Men
by
extraordinary
revelation
;
as
there
is
no
need
of
this
lesser
light
when
a
far
greater
shines
clearly
,
so
also
it
seems
good
to
his
divine
wisedom
to
make
the
course
of
his
providence
more
involved
and
intricate
in
many
cases
,
both
for
the
tryal
of
good
men
,
and
the
just
hardening
of
the
wicked
and
unbelieving
,
Nevertheless
it
is
not
credible
that
such
a
cryptick
method
should
be
the
common
course
of
his
providence
where
those
reasons
cease
,
and
where
he
hath
afforded
no
better
light
.
AND
besides
,
we
are
sure
de
facto
,
that
there
was
such
a
legible
providence
as
we
speak
of
in
the
most
ancient
and
Patriarchal
times
;
when
it
was
common
to
observe
the
finger
of
God
by
some
calamity
or
other
,
pointing
out
and
branding
the
offender
,
and
his
blessing
visibly
descending
upon
and
crowning
worthy
and
vertuous
persons
.
THUS
God
(
whilst
as
yet
there
was
no
revealed
Law
)
did
confirm
and
bear
testimony
to
the
laws
of
reason
,
and
provide
against
the
staggering
and
fluctuation
of
men's
minds
,
in
deducing
those
natural
conclusions
by
which
they
were
then
to
govern
themselves
,
by
the
suffrage
of
his
own
providence
.
Consonantly
to
which
it
was
,
that
the
Scripture
or
Holy
Writ
concerning
those
times
,
is
little
more
then
an
history
of
providence
,
or
remarks
of
the
good
and
evil
that
befell
men
according
to
the
demerits
of
their
either
vertuous
or
vicious
behaviour
;
as
whosoever
considers
the
Books
of
Moses
must
acknowledge
.
AND
for
the
people
of
the
Jews
it
is
notorious
,
that
the
course
of
divine
providence
ran
all
along
above
ground
amongst
them
,
(
although
they
were
not
without
written
laws
and
the
lively
Oracles
of
God
,
)
of
which
without
prying
into
the
counsels
of
the
Almighty
,
we
may
easily
satisfie
our selves
by
a
double
account
:
namely
,
partly
to
afford
the
more
full
testimony
to
those
sanctions
of
his
amongst
a
hard
hearted
People
,
partly
also
to
supply
the
visible
defect
of
those
Laws
in
the
most
material
rules
of
vertue
;
it
pleased
God
to
give
intimation
of
his
mind
,
and
confirmation
to
the
dictates
of
nature
by
such
extraordinary
attestations
of
his
providence
.
BUT
as
for
the
Gentiles
who
were
destitute
of
the
aforesaid
advantage
,
having
not
the
more
sure
word
of
Prophecie
(
as
the
Apostle
calls
it
)
there
is
no
doubt
to
be
made
but
the
divine
goodness
did
supply
that
defect
,
as
to
the
greater
lines
of
vertue
and
vice
,
by
the
plain
legibility
of
his
providence
;
at
least
ordinarily
and
far
beyond
what
he
doth
amongst
those
that
live
under
the
full
light
of
the
Gospel
:
which
whoso
will
not
be
induced
to
believe
,
must
justifie
his
incredulity
by
perverseness
,
and
call
in
question
the
faith
of
all
the
Histories
of
those
times
and
Countreys
.
And
although
we
cannot
deny
,
that
it
pleased
God
sometimes
,
even
amongst
those
people
,
to
walk
in
the
dark
,
suffering
the
good
and
evil
things
that
befell
men
to
be
no
sure
indications
of
his
favour
or
displeasure
,
yet
the
rarity
of
the
case
appears
by
the
salvo
they
found
out
for
this
Phaenomenon
:
namely
,
they
imagined
that
when
rewards
and
punishments
,
or
rather
good
and
evil
,
were
mismatched
,
and
did
not
apply
themselves
to
vertue
and
vice
respectively
;
See
Euseb.
praepar
,
Evang.
l.
6.
c.
6.
that
it
proceeded
from
some
fatal
necessity
,
which
was
superiour
to
the
Gods
,
and
not
to
be
withstood
or
hindred
by
them
.
By
which
it
appears
,
that
for
the
most
part
they
observed
a
just
Nemesis
,
and
righteous
distribution
of
rewards
and
punishments
in
the
course
of
the
world
.
Which
direction
of
providence
added
to
the
two
former
talents
might
be
of
great
advantage
to
them
,
if
not
to
make
them
truely
good
,
yet
certainly
to
make
them
less
evil
.
And
being
thus
general
as
I
have
shewed
,
may
be
well
called
a
third
Talent
of
mankind
.
4.
BUT
I
add
in
the
fourth
and
last
place
,
God
hath
so
far
consulted
the
good
of
mankind
,
and
is
so
open
handed
to
his
Children
,
that
besides
all
the
aforesaid
,
he
frequently
vouchsafes
them
some
intimations
or
other
of
his
mind
,
to
enable
them
the
better
to
understand
their
duty
,
and
pursue
their
happiness
.
AS
for
such
as
are
placed
in
his
Church
under
the
full
and
certain
light
of
revelation
,
that
are
pressed
upon
by
the
mighty
motives
of
unspeakable
rewards
and
punishments
in
another
world
;
and
these
inculcated
upon
them
by
a
publick
ministry
maintained
by
God
for
that
purpose
,
and
above
all
are
under
the
vital
operations
of
his
Holy
Spirit
;
exciting
their
minds
,
fortifying
their
apprehensions
,
fixing
their
attentions
,
and
giving
them
as
it
were
a
view
of
the
transactions
in
the
other
world
:
This
must
be
acknowledged
a
peculiar
favour
,
and
not
common
to
all
,
as
the
other
were
;
yet
if
we
consider
well
,
we
shall
find
that
the
advantages
of
God's
Church
do
in
some
respects
extend
beyond
the
pale
of
it
:
for
as
we
see
the
Sun
affords
some
light
to
those
upon
whose
Horizon
he
doth
not
appear
,
so
we
find
that
Pythagoras
and
several
of
the
industrious
and
vertuously
disposed
Pagans
reaped
great
benefit
by
those
Oracles
that
were
not
given
to
them
,
but
to
the
Nation
of
the
Jews
.
And
we
may
easily
discover
a
great
improvement
in
the
moral
discourses
of
Pagans
,
since
our
Saviour
came
into
the
World
;
divine
light
reflecting
as
it
were
from
the
Church
,
(
upon
which
the
direct
beams
thereof
fell
)
to
the
rest
of
the
World
.
Besides
which
it
is
no
way
probable
,
that
a
good
God
should
so
far
neglect
so
great
a
part
of
mankind
as
was
called
Pagan
,
as
to
afford
them
no
intimations
of
his
mind
,
towards
the
bettering
of
their
reasonings
in
those
matters
of
importance
which
he
principally
created
them
for
.
In
respect
to
which
Tully
spake
admirably
,
Tully
de
Divinat
.
Nemo
unquam
vir
magnus
sine
afflatu
divino
,
That
there
was
never
a
great
and
brave
man
in
the
World
,
but
had
some
impulses
and
inspirations
from
the
Almighty
.
And
indeed
,
when
I
seriously
consider
either
the
divine
Attributes
,
or
the
experience
of
men
,
I
see
great
reason
to
doubt
whether
ever
there
was
that
man
that
had
not
more
or
less
some
such
kind
of
assistances
from
his
Maker
,
till
he
himself
rendered
himself
unworthy
thereof
.
Which
brings
me
to
the
second
thing
I
promised
to
speak
to
;
(
Viz.
)
2.
SECONDLY
,
how
vice
and
dissolution
of
manners
spend
and
exhaust
this
stock
God
hath
set
mankind
up
withall
:
and
of
this
the
account
is
very
easy
.
For
in
the
first
place
it
is
plain
,
that
habits
and
facility
of
doing
any
thing
,
are
procured
by
frequent
and
repeated
acts
:
and
as
the
more
vertuous
actions
of
any
kind
a
man
doth
,
the
more
prone
he
is
to
doe
so
again
;
so
every
vicious
action
which
a
man
commits
begets
a
propension
and
inclination
to
others
of
the
same
kind
.
When
a
man
hath
used
to
subdue
his
passions
to
his
reason
,
they
easily
submit
and
bear
the
yoke
;
but
he
that
hath
accustomed
them
to
their
full
scope
,
they
swell
and
rage
,
and
will
not
easily
be
brought
into
order
;
and
this
will
be
true
although
those
two
men
were
supposed
to
have
equally
violent
passions
naturally
,
be
it
of
what
kind
soever
.
Custome
we
call
a
second
nature
,
but
it
hath
the
power
to
supplant
the
first
and
original
nature
,
putting
new
propensions
as
another
bias
upon
the
Spirit
.
Tanta
autem
est
corruptela
malae
consuetudinis
ut
ab
eatanquam
igniculi
à
natura
dati
extinguuntur
,
Cic.
de
leg
.
l.
1.
By
which
we
see
clearly
how
vice
destroys
the
first
talent
of
mankind
,
that
freedom
which
God
set
them
up
withall
.
Which
point
gained
,
affords
us
resolution
of
another
question
(
though
not
of
this
place
)
namely
,
hereby
we
see
how
it
comes
to
pass
,
that
good
and
vertuous
men
rejoyce
in
the
easiness
and
delights
of
a
vertuous
course
,
when
contrariwise
evil
and
vicious
men
complain
of
impotency
,
and
pretend
the
horrible
difficulties
thereof
;
for
these
contrary
effects
proceed
from
the
same
cause
,
and
shew
the
mighty
power
of
custome
on
both
sides
.
AND
then
for
the
second
talent
of
natural
reason
or
understanding
,
nothing
is
more
plain
then
that
vicious
practices
blind
the
eyes
of
the
mind
,
partly
as
the
steams
of
lust
and
passion
send
up
a
cloud
which
dulls
the
higher
regions
of
the
Soul
;
partly
also
as
luxury
commonly
brings
a
stupid
slothfullness
upon
the
Spirits
of
men
,
that
they
chuse
rather
to
bury
that
talent
,
then
be
at
the
trouble
to
employ
it
;
but
principally
as
all
wickedness
prejudices
men
,
making
it
become
their
seeming
interest
to
shut
their
eyes
lest
they
should
behold
their
shame
,
or
make
the
prosecution
of
that
more
uneasie
and
uncomfortable
to
them
,
from
which
they
are
resolved
not
to
desist
.
And
for
that
faculty
which
is
properly
called
Conscience
,
we
have
intimated
already
,
that
the
frequent
injuries
done
to
it
render
it
callous
and
insensible
.
AS
for
that
which
we
called
a
third
Talent
,
namely
,
the
testimony
which
God
in
his
providence
usually
gives
to
vertue
,
and
the
discountenance
to
vice
:
these
the
vicious
man
either
Atheistically
imputes
to
blind
chance
,
because
he
observes
some
exceptions
and
irregularities
in
the
method
of
their
dispensation
;
or
else
turns
the
arguments
God
affords
him
of
gratitude
into
grounds
of
security
,
or
his
fatherly
chastisements
into
occasion
of
fullenness
and
desperation
,
or
one
way
or
other
renders
this
talent
unusefull
.
BUT
if
it
please
God
to
do
something
extraordinary
,
and
awaken
him
by
a
peculiar
address
to
him
;
Tit.
Liv.
lib.
40.
he
doth
as
the
Romans
when
Petilius
fortunately
digged
up
and
brought
to
light
the
sacred
Writings
of
Numa
Pompilius
,
which
probably
would
have
put
them
upon
a
better
devotion
then
they
were
willing
to
comply
with
.
The
Consul
swore
the
Books
were
Dissolvendarum
Religionum
;
q.
d.
not
calculated
for
the
present
Age
,
whereupon
they
commanded
them
to
be
burnt
.
So
the
sinner
stubbornly
opposes
the
light
which
would
reproach
his
practice
,
and
disturb
his
security
.
And
thus
we
have
seen
what
stock
God
sets
men
up
with
,
and
how
they
mis-spend
it
.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Chrysost.
in
locum
.
BUT
to
go
on
with
the
Parable
,
the
next
news
we
hear
of
the
Prodigal
,
is
,
that
having
spent
all
his
patrimony
in
careless
and
riotous
living
,
and
a
famine
succeeding
his
profusion
,
he
is
now
reduced
to
extremity
,
and
knows
not
whither
to
betake
himself
;
wherefore
having
no
other
choice
,
he
is
constrained
to
join
himself
to
a
Citizen
of
that
Country
;
that
is
,
to
become
a
slave
.
It
was
wisely
and
truely
said
by
one
of
the
Ancients
,
that
frugality
and
temperance
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
homebred
Philosophy
;
or
the
most
cheap
and
compendious
way
of
attaining
all
moral
wisedom
and
happiness
:
for
they
make
life
easie
,
and
temptation
little
;
they
prevent
care
,
and
shut
out
fear
;
they
raise
the
spirit
of
a
man
by
bestowing
on
him
a
kind
of
self-sufficiency
;
such
a
man
doth
not
maliciously
despise
the
world
,
because
he
cannot
attain
it
,
for
he
finds
it
in
his
power
to
arrive
at
much
,
and
in
his
temper
to
need
but
little
,
and
so
is
truely
above
it
.
THESE
with
their
inseparable
companion
Industry
,
are
as
it
were
the
roots
of
a
Patrimony
,
which
not
only
keep
it
alive
and
flourishing
,
but
also
make
it
fruitfull
and
multiply
;
but
the
contrary
vices
are
such
sottish
sins
that
they
destroy
the
very
stock
they
grow
upon
,
and
undermine
their
own
foundation
;
that
is
,
they
eat
out
themselves
and
that
which
raised
them
,
and
should
have
maintained
them
.
And
which
is
yet
worse
,
they
do
not
only
starve
themselves
,
but
cut
off
a
man's
retreat
,
and
cast
him
into
a
condition
that
he
could
not
live
comfortably
if
he
should
return
to
sobriety
.
For
it
is
in
this
case
as
Cicero
said
of
Dionysius
of
Syracuse
,
Salvus
esse
non
potuit
,
si
sanus
esse
coepisset
.
Tuse
.
Q.
5.
He
had
lived
so
wickedly
,
and
exercised
so
much
tyranny
and
cruelty
,
that
having
procured
the
common
hatred
of
mankind
,
it
was
too
late
to
think
of
redintegrating
himself
by
taking
up
and
changing
his
course
.
His
wickedness
had
been
too
great
to
let
his
conversion
be
believed
real
,
and
his
injuries
too
many
to
hope
for
security
in
a
way
of
mildness
.
Scelus
scelere
protegendum
est
,
he
must
now
go
on
and
justify
,
or
at
least
protect
his
former
villanies
by
more
and
greater
.
SO
it
is
with
voluptuous
persons
,
by
a
long
habit
they
have
made
excesses
almost
necessary
to
their
bodies
,
and
such
excesses
do
so
harrass
men's
fortunes
,
that
they
cannot
long
correspond
with
such
unreasonable
occasions
;
together
herewith
ease
and
sloth
the
concommitants
of
luxury
do
so
relax
men's
nerves
and
infeeble
their
constitution
,
that
they
are
rendered
incapable
of
supplying
the
defects
of
their
fortune
by
their
own
industry
;
so
that
between
the
necessity
of
expending
much
,
and
the
impossibility
of
gaining
any
thing
,
the
difficulties
of
returning
to
sobriety
become
as
great
and
discouraging
,
as
the
pleasures
of
riots
are
charming
and
bewitching
.
HENCE
it
comes
to
pass
,
that
such
men
usually
reason
with
themselves
,
as
the
unjust
Steward
in
the
Gospel
,
Dig
I
cannot
,
and
to
beg
I
am
ashamed
;
wherefore
they
must
apply
themselves
to
some
remedy
as
desperate
as
the
disease
;
some
bold
and
daring
course
,
some
great
and
horrible
sin
must
relieve
them
out
of
the
straits
former
wickedness
hath
cast
them
into
.
And
thus
the
Prodigal
having
spent
all
,
joins
himself
to
a
Citizen
.
Who
this
Citizen
is
S.
Jerone
tells
us
,
it
is
the
Devil
,
he
is
the
busy
Negotiatour
of
this
World
,
that
goes
about
seeking
whom
he
may
devour
,
and
is
ready
to
list
those
into
his
service
,
who
(
having
mispent
their
Talents
)
are
by
a
vicious
necessity
disposed
for
his
purposes
.
For
such
as
have
forfeited
their
own
liberty
are
fit
to
be
his
slaves
;
such
as
have
driven
away
the
good
Spirit
,
shall
be
sure
to
be
haunted
with
this
evil
spirit
.
And
they
that
have
put
out
their
own
eyes
,
and
blinded
their
minds
,
are
fit
subjects
of
the
kingdom
of
darkness
.
NONE
but
such
as
have
been
accustomed
to
debauch
their
own
faculties
and
stifle
their
Consciences
,
can
yield
him
ready
obedience
.
But
those
that
have
sotted
themselves
with
sensuality
,
are
swollen
with
pride
or
malice
,
or
by
some
vicious
habit
or
other
have
lost
the
command
of
themselves
,
and
the
protection
of
the
Almighty
;
these
fall
readily
into
his
snare
,
2
Tim.
2.
26.
and
according
to
the
phrase
of
the
Apostle
are
taken
captive
by
him
at
his
will
.
And
the
use
he
puts
them
to
we
shall
see
in
the
next
particular
.
For
,
5.
THE
Prodigal
is
put
to
feed
Swine
.
It
is
amongst
the
great
calamities
of
a
riotous
life
that
first
it
effeminates
men
by
soft
indulgencies
whilst
their
fortunes
hold
out
,
and
then
afterwards
breaks
their
spirits
when
adversity
befalls
them
,
by
a
shamefull
reflexion
upon
their
beastly
folly
.
And
between
these
two
such
men
are
seldome
or
never
after
capable
of
any
generous
and
manly
employment
;
from
whence
it
comes
to
pass
,
that
they
are
ordinarily
by
the
just
judgment
of
God
condemned
either
to
the
most
ridiculous
and
contemptible
,
or
to
the
most
sordid
and
vile
offices
.
And
such
we
may
be
sure
will
be
the
case
of
the
Mystical
Prodigal
being
now
become
a
slave
to
Satan
.
IT
was
a
sad
instance
of
the
tyranny
and
insolence
of
the
Devil
over
apostate
mankind
,
that
he
fooled
them
to
such
a
base
abjection
of
mind
,
as
to
give
him
a
kind
of
religious
worship
,
appearing
to
them
under
the
form
of
a
Goat
,
or
some
other
the
most
infamous
of
brute
Creatures
.
This
is
too
well
known
to
have
been
commonly
done
amongst
the
Pagans
;
and
it
seems
probable
that
this
vile
Idolatry
was
invented
and
required
by
that
malicious
spirit
,
not
more
to
affront
the
Almighty
by
intercepting
his
worship
,
then
to
scorn
and
insult
over
humane
nature
by
such
a
sordid
prostitution
.
But
it
is
not
onely
Idolatry
,
but
all
kind
of
sin
is
the
Devil's
work
.
1
Jo.
3.
8.
And
whosoever
renders
himself
up
to
the
power
of
any
sin
,
doth
his
drudgery
as
truely
as
those
poor
abused
Heathens
;
for
though
he
doth
not
with
the
same
formalities
ridiculously
bow
himself
to
a
beast
,
he
doth
the
same
thing
in
effect
when
he
prostitutes
himself
to
brutality
.
What
more
ignoble
thing
then
for
him
that
hath
an
immortal
Soul
,
an
understanding
Mind
and
free
faculties
,
by
which
he
is
fit
for
the
conversation
of
God
and
Angels
,
to
forget
all
this
,
and
humble
himself
to
serve
a
beast
?
Nor
is
it
any
matter
of
difference
whether
a
man
serve
his
own
beast
or
another
man's
,
I
mean
the
beast
within
him
or
without
him
;
some
beast
or
other
every
vicious
man
serves
.
HE
that
indulges
rage
and
passion
ministers
to
a
Tiger
;
and
he
that
addicts
himself
to
sordid
craft
and
subtlety
worships
a
Fox
.
He
that
basely
plays
the
Hypocrite
serves
the
Dog
,
or
the
Hyaena
.
He
that
gives
himself
up
to
lasciviousness
,
worships
a
Goat
;
and
he
that
is
a
servant
of
meat
and
drink
,
makes
a
God
of
his
Belly
,
and
very
properly
may
be
said
to
serve
Swine
.
IT
is
a
well
known
passage
in
Plato
,
where
he
supposes
,
that
when
men's
Souls
are
departed
from
their
present
Bodies
,
they
are
adjudged
to
actuate
and
inform
some
such
Creatures
as
they
had
most
resembled
in
their
humour
and
practice
whilst
they
were
alive
;
but
without
such
a
transmigration
after
death
,
which
we
are
sure
is
both
false
and
ridiculous
,
all
vicious
men
may
be
said
to
be
transformed
in
this
life
as
aforesaid
:
for
though
they
retain
the
outward
shape
,
they
have
the
inside
and
temper
of
Brutes
.
But
it
is
not
the
onely
calamity
of
serving
the
Devil
that
a
man
must
debase
his
nature
to
the
vilest
condition
,
in
compliance
with
his
commands
;
for
there
is
this
farther
instance
of
the
severity
of
that
Aegyptian
Taskmaster
,
that
he
puts
those
that
are
under
his
power
,
to
make
brick
without
straw
,
I
mean
,
(
God
in
just
judgment
permitting
it
so
to
be
)
the
Devil
drives
so
furiously
towards
man's
destruction
,
that
he
will
ordinarily
prompt
and
hurry
them
on
in
sin
beyond
their
interests
;
nay
their
very
vicious
inclmation
,
and
even
the
capacity
of
their
circumstances
and
constitution
.
As
if
he
designed
that
they
should
not
onely
treasure
up
wrath
against
the
day
of
wrath
,
but
be
miserably
rackt
and
tortured
here
,
and
tormented
before
their
time
.
WE
count
the
water
rack
a
very
severe
torture
,
to
have
that
Element
forced
down
a
man's
throat
,
till
all
the
vessels
of
his
Body
are
stretched
and
Tympanized
;
so
that
in
stead
of
Air
he
draws
in
Water
with
his
breath
,
ready
to
stifle
him
.
And
yet
this
torture
we
see
the
drunkard
submit
himself
to
at
the
Devil's
command
.
IT
is
very
dreadfull
to
have
our
limbs
and
nerves
distended
by
pullies
and
such
other
engines
.
And
the
lascivious
man
is
sensible
of
something
like
this
,
when
he
forces
nature
to
comply
with
his
vicious
phancy
,
and
a
prevalent
temptation
.
When
in
some
kind
of
executions
they
poured
scalding
lead
down
the
throat
of
the
malefactour
,
which
the
Jews
called
the
burning
of
the
Soul
;
it
was
doubtless
very
terrible
:
but
he
that
suffers
revenge
to
fry
in
his
bosome
and
eat
out
his
very
heart
and
bowels
,
undergoes
something
not
very
much
inferiour
.
TO
say
no
more
,
what
more
horried
torments
can
any
Tyrant
invent
or
inflict
,
or
what
more
abominable
ignominy
can
his
malice
expose
any
man
to
,
then
the
usual
effects
of
sensuality
do
either
execute
upon
a
man's
person
,
or
stigmatize
his
name
withall
?
We
see
in
the
course
of
nature
the
several
parts
of
the
Universe
give
place
to
the
interest
of
the
whole
;
or
as
we
commonly
speak
,
private
nature
gives
place
to
publick
,
as
the
water
ascends
to
prevent
vacuity
,
&c.
But
in
this
little
world
,
man
,
when
the
Devil
hath
got
interest
in
him
,
publick
nature
,
humanity
it self
is
violenced
for
the
lust
of
a
private
person
,
of
which
the
Apostle
gives
us
too
sad
an
instance
in
the
debauched
Heathen
,
Rom.
1.
26
,
27.
which
passage
I
have
no
mind
to
explain
.
THIS
is
the
condition
of
the
Devil's
service
,
in
respect
of
which
,
the
difficultest
parts
of
God's
service
are
easy
and
voluptuous
.
I
'll
conclude
this
particular
,
Ecce
quid
faciat
praeceps
cupidit
as
,
civem
in
peregrinum
,
locupletem
in
egenum
,
filiumin
mercenarium
convertit
,
junxit
porcis
quem
à
patre
piissimo
sejunxit
,
ut
serviret
coenoso
pecori
,
qui
pietati
sanctae
parere
contemserit
.
and
summe
up
what
hath
been
hitherto
said
in
the
words
of
Chrysologus
:
Behold
(
saith
he
)
the
sad
Catastrophe
of
rash
and
incogitant
voluptuousness
,
it
turns
him
out
into
a
strange
Countrey
that
might
have
lived
happy
in
his
Father's
house
;
makes
a
beggar
of
one
that
was
rich
,
changes
the
condition
of
a
Son
into
that
of
a
Slave
,
compells
him
to
feed
nasty
Swine
,
who
declined
the
service
of
a
gracious
Father
.
But
this
is
not
the
full
end
of
the
sinner's
Tragedy
.
For
,
6.
THE
Prodigal's
fare
is
as
course
as
his
employment
was
sordid
,
he
is
forced
to
feed
upon
husks
:
some
take
the
word
in
the
Original
to
signify
Bran
,
according
to
that
of
the
Poet
,
Plin.
Nat.
hist.
l.
15.
c.
24.
—
vivis
siliquis
&
pane
secundo
.
But
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
properly
signifies
the
seed
of
the
tree
Ceronia
or
Charob
,
which
afforded
a
course
fare
,
which
extream
necessity
sometimes
drove
men
to
be
content
withall
.
But
let
us
see
the
moral
of
it
;
Origen
understands
by
Husks
the
delights
of
wanton
Poetry
,
with
which
the
Devil
usually
feeds
and
entertains
loose
persons
,
making
them
both
fit
and
willing
to
his
service
.
I
remember
somewhere
to
have
read
,
(
and
I
think
it
is
in
Clemens
of
Alexandria
)
that
it
was
his
opinion
,
that
Pagan
Philosophy
was
hereby
meant
,
which
being
but
the
exterior
Cortex
or
Husk
of
true
knowledge
,
served
notwithstanding
to
amuse
and
busy
the
Gentile
World
.
But
I
think
our
Saviour
meant
nothing
else
hereby
,
then
to
represent
to
us
the
pitifull
entertainment
,
the
emptiness
and
unsatisfactoriness
of
all
the
Incomes
of
sin
.
That
all
the
gratifications
by
which
the
Devil
allures
men
into
the
basest
drudgery
,
prove
upon
trial
the
Appels
of
Sodom
,
perform
nothing
of
what
they
promise
.
Solomon
hath
told
us
,
that
an
whorish
woman
will
bring
a
man
to
a
morsel
of
bread
;
and
it
is
true
,
in
proportion
,
of
all
the
instances
of
riot
and
luxury
,
which
is
so
much
the
more
severe
calamity
to
such
kind
of
persons
,
because
they
usually
in
their
prosperity
caressing
themselves
at
the
highest
rate
imaginable
,
pampering
themselves
and
their
lusts
together
,
must
needs
feel
the
change
from
one
extream
to
the
other
to
be
exceeding
sharp
and
painfull
.
But
let
us
see
this
a
little
more
particularly
,
in
order
to
which
the
Apostle
Saint
John
hath
summed
up
all
the
returns
of
sin
in
these
words
,
1
Jo.
2.
16.
The
things
that
are
in
the
world
are
the
lusts
of
the
flesh
,
the
lust
of
the
eye
,
and
the
pride
of
life
;
or
in
other
words
,
bodily
pleasure
,
worldly
profit
,
and
vain
glory
.
And
all
these
when
duly
considered
,
will
prove
but
Husks
,
such
as
our
voluptuous
Prodigal
,
now
the
Devils
vassal
,
is
constrained
to
feed
upon
.
FIRST
,
for
bodily
pleasure
,
that
is
notoriously
the
entertainment
of
beasts
rather
then
of
men
.
For
it
is
they
that
have
the
quickest
sense
and
relish
of
it
;
man
is
ashamed
of
himself
when
he
yields
to
it
,
and
therefore
seeks
recesses
and
the
dark
,
as
being
aware
that
he
condescends
below
himself
when
he
stoops
to
it
;
therefore
certainly
God
intended
it
as
fodder
for
beasts
,
not
food
for
men
.
Sawce
is
the
most
that
it
can
be
allowed
to
be
,
and
he
is
not
to
be
reckoned
a
man
that
can
content
himself
with
it
,
or
live
as
if
he
were
made
for
it
.
For
besides
that
all
wise
men
who
have
tried
it
pronounce
it
to
be
but
chaff
and
vanity
,
even
those
who
are
so
silly
as
to
pursue
it
with
the
greatest
eagerness
and
appetite
,
finding
themselves
empty
and
disappointed
,
are
constrained
to
hunt
after
variety
,
and
to
weary
themselves
in
going
from
one
pleasure
to
another
,
in
hopes
to
find
that
satisfaction
which
is
never
there
to
be
had
.
Bodily
pleasure
is
fitly
represented
by
the
Stories
we
have
of
the
Feasts
and
Junkettings
of
Witches
and
Fiends
;
in
which
,
after
great
appearance
of
delicacies
,
wherewithall
the
Guests
seem
to
satiate
themselves
,
they
notwithstanding
find
themselves
as
empty
as
before
the
Banquet
.
The
mind
of
man
is
of
another
make
,
and
of
a
greater
capacity
then
to
be
filled
with
such
trash
.
It
is
onely
intellectual
pleasure
,
the
contents
of
wisedome
,
the
peace
of
a
good
Conscience
,
the
reflections
upon
having
done
some
good
,
which
are
the
repast
of
a
man
,
and
these
are
solid
and
lasting
;
there
is
more
true
and
manly
delight
in
any
one
such
instance
then
in
all
the
caresses
of
the
Epicure
.
AND
then
for
Profit
,
it
is
very
inconsiderable
gain
that
is
brought
in
by
sin
,
if
accounts
be
justly
cast
up
.
For
all
those
sins
which
have
either
any
gusto
of
pleasure
,
or
air
of
credit
attending
them
,
are
usually
costly
and
expensive
;
and
for
those
profitable
sins
of
injustice
,
covetousness
,
oppression
,
&c.
they
are
usually
incumbred
with
so
much
anxiety
,
followed
with
such
guilt
,
branded
with
so
much
reproach
,
that
there
needs
a
new
Arithmetick
to
be
devised
to
make
out
the
profit
of
them
.
Above
all
,
if
we
consider
that
thus
to
gain
a
whole
world
and
to
lose
a
man's
Soul
,
is
the
most
sad
and
unfortunate
bargain
.
For
it
is
to
possess
a
great
deal
for
the
short
lease
of
life
,
and
then
to
be
turned
out
of
all
to
all
eternity
;
and
whilst
he
doth
possess
it
,
it
is
so
far
from
satisfying
his
mind
,
or
appeasing
his
conscience
,
as
that
it
cannot
allay
the
Gout
,
asswage
the
Tooth-ach
,
nor
cure
any
disease
of
the
Body
.
In
summe
,
what
is
that
gain
which
neither
makes
the
wiser
,
nor
the
better
,
nor
the
more
comfortable
man
?
BUT
then
for
glory
and
fame
,
these
are
not
usually
the
attendants
of
sin
,
but
of
some
kind
of
vertues
:
the
portion
of
sin
is
shame
and
infamy
,
forasmuch
as
it
is
an
irregularity
,
a
deformity
,
and
in
the
mildest
sense
,
it
is
a
confession
of
folly
,
weakness
and
impotency
.
Notwithstanding
it
is
too
true
,
some
sins
carry
applause
with
them
,
but
amongst
whom
?
competent
Judges
of
honour
,
wise
and
good
men
?
No
,
but
the
silly
Vulgar
,
or
at
least
such
as
have
a
feeling
in
the
cause
,
and
are
partakers
in
the
guilt
.
But
let
us
see
the
instances
:
Some
man
glories
,
that
in
his
pot
valour
he
can
drink
down
whom
he
pleases
,
no
man
can
stand
before
him
,
and
upon
this
he
swaggers
as
a
mighty
Champion
,
whereas
in
truth
he
is
but
a
great
Hogshead
or
a
nasty
Sink
through
which
a
great
deal
of
good
liquor
runs
,
and
his
only
ability
is
,
that
he
changes
and
corrupts
it
in
the
passage
.
Another
vaunts
his
courage
and
daring
,
hee
'l
lay
down
his
life
upon
the
least
provocation
.
But
shall
we
think
that
man
is
conscious
to
himself
of
any
worth
,
that
will
stake
his
life
down
for
every
trifle
?
is
he
worthy
of
his
life
that
despises
it
?
is
he
either
wise
or
just
that
will
cast
that
away
in
a
frolick
or
a
rage
,
which
is
owing
to
the
service
of
his
Prince
and
Countrey
?
O
but
the
great
Heroes
of
the
World
,
that
ransack
kingdoms
,
and
set
up
the
monuments
of
their
victories
in
every
place
!
These
are
they
that
fools
indeed
flatter
,
because
they
fear
them
.
Nevertheless
whilst
these
live
in
all
their
greatness
,
they
cannot
avoid
the
horrible
curses
and
imprecations
of
those
they
have
made
fatherless
or
childless
:
and
these
usually
have
that
effect
upon
them
,
that
they
seldom
descend
without
bloud
to
their
Graves
.
Ad
generum
Cereris
sinè
caede
&
sanguine
pauci
Descendunt
Reges
&
siccâ
morte
Tyranni
.
And
when
they
are
gone
,
their
memory
is
blasted
in
the
Annals
of
time
,
and
their
great
atchievements
reputed
magna
latrocinia
.
But
take
worldly
honour
at
the
best
that
can
be
made
of
it
,
it
is
but
a
blast
,
a
bubble
,
there
is
nothing
of
solidity
in
it
,
nothing
that
can
really
satisfy
the
mind
of
a
man
;
this
is
the
thin
and
pitifull
diet
the
Devil
feeds
his
slaves
with
;
all
those
therefore
that
dote
upon
pleasure
,
or
riches
,
or
glory
,
feed
upon
husks
with
the
Prodigal
.
7.
BUT
that
's
not
the
worst
of
his
condition
yet
,
if
the
Prodigal
could
have
had
husks
enough
,
he
would
have
thought
his
condition
not
intolerable
as
the
case
stood
,
but
saith
the
Text
,
he
desired
to
fill
his
belly
with
husks
,
but
no
man
gave
unto
him
.
And
now
his
condition
is
sad
indeed
.
He
that
formerly
loathed
delicates
,
now
to
come
to
want
necessaries
;
he
that
surfeited
upon
viands
,
now
to
starve
for
want
of
husks
;
this
breaks
his
heart
.
And
in
this
the
Emblem
of
a
sinner
is
still
carried
on
:
all
those
husks
of
pleasure
,
and
gain
,
and
applause
,
are
a
course
fare
for
a
man
that
hath
an
immortal
Soul
.
But
some
could
so
far
forget
the
dignity
of
their
nature
,
and
contract
themselves
,
that
they
could
be
content
if
they
might
but
have
enough
of
these
.
If
I
say
men
could
always
swim
in
pleasure
,
flow
with
riches
,
and
mount
aloft
in
glory
,
they
would
think
the
wages
of
sin
well
paid
;
but
the
time
will
come
when
these
will
be
denied
them
too
.
As
for
bodily
pleasure
,
that
quickly
growes
out
of
date
,
and
we
soon
lose
the
relish
of
such
things
as
were
formerly
most
gratefull
in
this
kind
;
the
most
delicious
viands
are
nothing
to
him
that
hath
no
palate
,
and
the
most
ravishing
musick
to
him
that
hath
no
ear
;
and
what
do
all
the
charms
of
beauty
signify
to
a
languid
Body
and
effete
Nature
?
The
time
comes
on
apace
upon
every
man
when
he
shall
say
with
old
Barzillai
,
2
Sam.
19.
35.
Can
I
tast
what
I
eat
or
drink
?
or
can
I
hear
any
more
the
voice
of
singing
men
or
singing
women
?
Or
as
Solomon
elegantly
describes
the
case
,
Eccles.
12.
2
,
3
,
4
,
5.
&c.
When
the
keepers
of
the
house
tremble
,
and
the
strong
men
shall
bow
themselves
,
and
the
grinders
cease
because
they
are
few
,
and
those
that
look
out
at
the
windows
be
darkened
,
&c.
When
a
man
shall
have
his
winding-sheet
in
his
eye
,
and
his
last
knell
in
his
ear
;
when
with
great
difficulty
and
continual
labour
at
the
pump
of
life
,
he
hardly
keeps
his
Leaky
Vessel
from
sinking
;
what
then
do
all
the
objects
of
the
Senses
gratify
him
,
when
the
Senses
themselves
are
now
shutting
in
their
windows
,
and
bidding
everlasting
good
night
?
Then
those
entertainments
become
not
only
dull
and
flat
,
but
irksome
and
tormenting
,
and
only
serve
to
upbraid
his
impotency
.
For
when
a
man
shall
say
with
Sampson
,
I
will
rouze
my self
as
at
other
times
,
alas
Dalilah
hath
shaven
his
locks
,
betrayed
his
strength
,
and
bound
him
down
to
a
state
of
inactivity
.
And
which
is
further
considerable
,
the
more
a
man
hath
indulged
himself
the
full
enjoyment
of
these
things
in
his
youth
,
the
more
he
accelerates
these
infirmities
and
loathings
of
age
,
and
far
the
sooner
loses
all
gust
of
them
.
And
then
like
Tantalus
,
he
is
tormented
with
the
sight
of
what
he
cannot
reach
,
for
he
feels
himself
sinking
and
perishing
.
THEN
for
the
Riches
and
gain
of
the
World
,
though
it
be
commonly
observed
that
men
are
so
ridiculous
as
to
be
most
earnest
in
making
provision
for
their
voyage
,
when
they
are
almost
at
their
journeys
end
,
most
carking
and
reaching
after
the
World
,
when
they
have
least
concern
in
it
;
yet
this
their
way
is
their
folly
,
and
in
a
little
time
it
will
be
said
,
Thou
fool
this
night
shall
thy
soul
be
taken
from
thee
:
His
beloved
bags
must
be
left
behind
to
he
knows
not
who
;
his
possessions
have
a
new
owner
,
his
beautifull
habitation
another
inhabitant
,
whilst
he
that
gathered
all
these
is
close
prisoner
in
the
grave
,
and
hath
not
so
much
as
the
beholding
them
with
his
eyes
.
But
besides
,
what
do
these
things
advantage
him
in
the
mean
time
?
can
they
prolong
the
term
of
life
,
or
bribe
and
stave
off
death
?
can
they
support
his
Spirit
,
or
comfort
his
mind
?
nay
they
are
so
far
from
that
,
that
it
's
well
if
they
call
not
to
his
remembrance
the
unjust
ways
by
which
he
heaped
them
together
;
or
if
that
sad
circumstance
be
escaped
,
they
are
but
monuments
of
his
folly
,
that
set
his
heart
on
those
things
that
will
be
sure
to
desert
him
in
his
need
:
and
in
fine
,
which
serve
onely
to
make
him
do
that
unwillingly
which
must
be
done
in
spight
of
him
:
that
is
,
instead
of
securing
him
from
death
,
or
preparing
him
for
it
,
or
fortifying
him
under
it
,
they
do
in
every
respect
the
quite
contrary
;
his
riches
perish
,
and
he
perishes
with
them
,
and
it
may
be
by
them
.
LASTLY
,
for
that
gawd
of
fame
and
worldly
glory
,
it
is
of
so
thin
a
contexture
,
that
it
is
disputable
whether
it
have
any
substance
at
all
or
no
;
or
any
being
otherwise
then
in
phancy
and
conceit
.
But
to
be
sure
it
is
far
too
slight
to
last
long
,
and
too
airy
to
give
any
satisfaction
to
a
languishing
Spirit
or
a
dying
man
.
When
a
man's
mind
comes
to
be
serious
,
to
retreat
into
it self
,
to
feel
remorse
for
former
follies
,
what
will
it
avail
him
that
he
hath
a
name
amongst
men
,
that
he
hath
carried
it
fairly
,
and
raised
a
reputation
with
those
that
see
not
into
the
inside
of
things
?
that
he
hath
appeared
bravely
upon
the
Stage
,
but
is
stripped
of
all
behind
the
Curtain
;
is
taunted
and
condemned
by
his
own
Conscience
,
and
by
God
who
is
greater
then
his
Conscience
,
and
knows
all
things
.
It
is
not
all
the
plumes
of
Fame
,
together
with
popular
breath
,
can
lift
a
man
up
when
his
own
weight
sinks
him
,
and
his
guilt
casts
him
down
.
Especially
when
death
approaches
,
how
ridiculous
will
it
be
to
goe
about
to
comfort
a
man's
self
with
report
when
he
is
going
into
the
land
of
forgetfullness
?
A
good
name
indeed
for
brave
and
vertuous
actions
,
embalms
a
man's
memory
to
all
ages
;
but
the
name
of
the
wicked
shall
rot
,
in
despight
of
all
the
spicery
of
flatterers
and
Parasites
.
What
is
there
in
being
talked
of
,
when
I
shall
be
no
more
seen
?
what
to
be
mentioned
in
History
,
unless
my
name
be
written
in
the
Book
of
Life
?
Tully
somewhere
disputes
with
himself
,
Longam
an
latam
famam
mallet
,
Whether
was
most
desirable
,
a
spreading
or
a
lasting
name
?
whether
to
be
talked
of
in
many
Countries
,
or
to
be
remembred
to
many
Ages
?
But
the
matter
is
not
great
which
of
the
two
,
nor
will
both
of
them
joyned
together
be
of
any
moment
,
if
a
man
either
cease
to
be
,
or
be
in
such
a
condition
that
it
had
been
good
for
him
never
to
have
been
.
For
Notus
nimium
omnibus
qui
ignotus
moritur
sibi
,
He
that
hath
not
made
it
his
care
so
to
know
himself
as
to
secure
himself
of
a
blessed
immortality
,
it
will
be
little
comfort
or
antidote
against
death
that
he
shall
be
talked
of
far
and
near
when
he
is
gone
.
So
that
upon
the
whole
matter
in
these
things
consisting
all
the
maintenance
and
incouragement
the
Devil
can
give
his
Servants
,
and
these
being
so
mean
and
slight
in
themselves
,
and
failing
men
too
at
last
,
they
have
a
most
uncomfortable
bondage
that
give
up
themselves
to
his
service
.
CHAP.
V.
The
Habitual
Sinner's
case
stated
,
or
a
reflection
upon
what
hath
been
said
in
the
foregoing
Chapter
.
THE
CONTENTS
.
-
§
I.
The
import
of
the
phrase
[
when
he
came
to
himself
]
shews
,
that
the
Prodigal
was
all
this
while
hitherto
not
well
in
his
wits
,
and
that
the
habitual
sinner
is
in
a
like
condition
.
-
§
II.
The
truth
of
which
appears
by
considering
either
the
most
usual
causes
,
or
effects
of
distraction
.
-
§
III.
Objections
against
this
inference
answered
.
-
§
IV.
The
application
and
conclusion
of
this
First
Part
of
the
Parable
.
Vers.
17.
And
when
he
came
to
himself
he
said
,
&c.
WE
have
in
the
foregoing
Chapter
traced
the
Prodigal
from
the
freedome
and
felicities
of
his
Father's
house
,
to
the
extremity
of
misery
and
servitude
which
his
extravagant
humour
cast
him
into
:
and
in
him
,
and
the
issues
of
his
way
,
we
have
seen
the
beginnings
,
the
progress
,
and
the
result
of
a
sinfull
course
lively
represented
.
Now
summing
up
all
together
,
and
reflecting
upon
what
hath
been
said
,
it
is
evident
that
the
person
here
described
,
especially
if
he
resolve
to
continue
in
this
condition
,
cannot
be
in
his
right
wits
.
The
truth
of
which
all
men
that
seriously
consider
the
premises
cannot
but
bear
witness
to
.
And
besides
,
it
is
plainly
suggested
by
our
Saviour
himself
in
these
words
,
vers.
17.
when
he
came
to
himself
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
phrase
either
signifies
a
man
dead
,
(
or
in
a
swound
at
least
)
and
coming
to
life
again
;
or
a
man
drunk
,
dispelling
at
last
the
cloud
of
his
fumes
,
and
recovering
the
use
of
his
limbs
and
senses
;
or
a
man
distracted
,
and
returning
to
his
wits
and
understanding
again
.
AND
indeed
,
all
these
are
applicable
enough
to
an
habitual
sinner
,
he
is
morally
or
spiritually
dead
,
Eph.
2.
1.
You
hath
he
quickened
who
were
dead
in
trespasses
and
sins
.
The
disease
of
willfull
sin
doth
so
deprave
men's
natures
and
disable
their
powers
,
that
there
appears
no
hope
of
recovery
to
a
sense
of
God
and
goodness
,
no
more
then
of
a
man
naturally
dead
,
unless
God
be
pleased
to
breathe
into
him
the
breath
of
life
.
He
is
drunk
,
the
steams
of
lust
have
clouded
and
besotted
his
understanding
,
and
oppressed
all
his
vital
powers
,
that
for
the
present
he
is
not
able
to
guide
,
nor
fit
to
govern
himself
;
he
hath
rather
the
shape
then
the
sense
of
a
man
,
no
man
takes
his
judgment
,
nor
regards
what
he
saith
or
doth
,
but
every
man
looks
upon
him
as
a
beast
;
and
were
it
not
that
there
is
hope
of
his
recovery
,
would
think
him
fit
with
Nebuchadnezar
to
be
turned
out
to
grass
.
But
because
this
disturbance
is
usually
short
,
it
doth
not
therefore
come
so
home
to
the
condition
of
the
sinner
;
for
sin
is
a
lasting
phrenzy
or
distraction
,
and
agrees
thereto
both
in
the
causes
,
and
in
the
symptomes
.
THE
true
account
of
the
cause
of
Distraction
(
as
I
take
it
)
is
this
,
when
the
Animal
Spirits
,
by
some
accident
or
other
,
are
so
over-heated
,
that
they
become
unserviceable
to
cool
and
sedate
reasoning
.
And
then
reason
being
thus
laid
aside
,
phansy
gets
the
ascendent
,
and
Phaeton
like
,
drives
on
furiously
and
inconsistently
.
This
combustion
of
the
spirits
happens
sometimes
by
over
great
intention
of
the
mind
in
long
and
constant
study
,
sometimes
by
a
feaver
which
inflaming
the
bloud
,
that
communicates
the
incendium
to
the
spirits
which
take
their
original
from
it
.
But
most
usually
by
the
rage
and
violence
of
some
of
the
passions
,
(
whether
irascible
or
concupiscible
,
as
they
are
wont
to
be
distinguished
)
a
man
setting
his
heart
vehemently
upon
some
object
or
other
,
the
spirits
are
set
on
fire
by
the
violence
of
their
own
motion
;
and
in
that
rage
are
not
to
be
governed
by
reason
.
This
we
have
sad
examples
of
,
in
Love
,
in
Grief
,
in
Jealousie
,
in
Wrath
and
Vexation
;
and
indeed
,
Bethlehem
is
filled
with
the
instances
.
And
this
account
fits
but
too
well
the
case
we
have
in
hand
,
namely
,
of
the
willfull
and
habitual
sinner
.
He
having
passionately
addicted
himself
to
some
one
or
other
of
those
worldly
objects
we
lately
spoke
of
all
his
spirits
are
ingaged
in
the
pursuit
of
it
,
and
with
that
heat
and
vehemency
that
nothing
can
stop
their
carrier
,
nor
bring
them
under
the
reins
of
reason
.
No
considerations
of
God
,
or
a
World
to
come
,
can
come
into
play
,
no
checks
of
Conscience
are
attended
to
,
whatsoever
comes
on
't
the
passion
must
be
obeyed
,
lust
must
have
its
full
swing
,
be
the
danger
or
consequence
of
it
what
it
will
.
THEN
for
the
usual
symptoms
of
distraction
,
if
we
see
a
man
that
hath
unspeakable
danger
over
his
head
,
insomuch
that
every
man
that
sees
him
bewails
and
pities
him
,
but
he
pities
not
himself
;
if
we
see
him
disporting
upon
the
brink
of
a
precipice
,
and
the
ground
breaking
away
under
him
;
nay
,
if
we
shall
see
him
court
danger
,
tear
his
own
flesh
,
and
delight
in
his
own
mischief
:
or
again
,
suppose
we
observe
a
man
to
have
rich
offers
made
him
,
but
he
despises
them
,
and
prefers
trifles
before
them
;
or
to
be
most
fierce
and
injurious
to
those
who
are
most
earnest
to
do
him
good
,
do
we
not
account
these
the
tokens
of
distraction
?
And
is
not
the
case
the
very
same
,
when
a
man
shall
be
found
to
go
on
in
a
course
of
sin
that
God
and
his
own
Conscience
have
denounced
damnation
to
,
and
be
secure
when
there
is
nothing
between
him
and
utter
destruction
but
the
frail
thred
of
life
,
the
most
uncertain
thing
in
the
world
;
when
a
man
shall
in
fondness
to
some
sin
or
other
,
despise
the
counsels
of
God's
word
,
slight
his
promises
,
laugh
at
his
threatnings
,
and
even
defy
the
Almighty
;
when
he
shall
express
so
much
hate
and
indignation
against
none
as
those
that
reprove
his
folly
,
advise
him
for
his
good
,
and
forewarn
him
of
his
danger
;
in
short
,
that
is
every
moment
ready
to
drop
into
hell
,
and
yet
goes
on
carelesly
and
jollily
,
is
not
this
laughter
of
his
Risus
Sardonius
,
i.
e.
plainly
and
notoriously
phrenetical
in
the
highest
degree
?
We
reade
,
Acts
26.
25.
that
Festus
was
of
opinion
that
much
study
had
made
St.
Paul
mad
,
when
he
took
notice
of
such
a
wonderfull
zeal
in
him
for
Christianity
,
that
no
difficulties
would
abate
his
edge
,
no
allurements
or
flatteries
withdraw
him
,
no
menaces
affright
him
,
nor
no
sufferings
prevail
at
all
upon
him
.
But
St.
Paul
sufficiently
clears
himself
of
that
suspicion
,
giving
a
just
and
manly
account
of
his
persuasion
,
and
the
reasons
of
his
resolution
.
And
withall
,
vers.
11.
he
confesses
time
was
when
he
was
mad
indeed
,
when
he
was
hurried
by
his
own
passions
and
prejudices
to
make
all
the
opposition
he
was
able
against
Christianity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
saith
he
)
I
was
exceedingly
mad
and
outragious
against
it
.
But
there
were
a
great
many
allowances
to
be
made
in
his
case
,
he
had
been
bread
a
Pharisee
,
the
education
in
which
Sect
had
put
him
under
the
greatest
prejudices
against
Christianity
that
could
be
possibly
;
the
Gospel
was
a
new
thing
in
the
World
,
which
Character
was
enough
to
condemn
it
;
but
besides
,
it
lay
open
to
a
great
many
disadvantages
which
it
is
unseasonable
here
to
mention
,
by
reason
of
all
which
he
thought
he
should
do
God
good
service
to
oppose
it
:
he
therefore
only
obeyed
his
erring
Conscience
,
followed
the
best
reason
he
then
had
,
and
what
he
did
amiss
he
did
it
ignorantly
,
and
accordingly
God
had
mercy
on
him
.
But
what
can
be
pretended
on
the
behalf
of
the
habitual
sinner
against
the
common
law
of
reason
and
morality
?
can
he
plead
ignorance
,
or
pretend
Conscience
?
is
morality
a
new
opinion
,
or
was
debauchery
ever
espoused
for
the
Dogma
of
any
famous
Sect
?
was
it
ever
a
disputable
point
whether
injustice
,
adultery
,
and
other
sensuality
,
were
vices
or
vertues
?
did
ever
any
man
think
he
should
do
God
good
service
by
complying
with
these
?
nay
,
is
it
not
evident
,
that
the
men
we
speak
of
contradict
the
very
principles
of
reason
,
the
intimations
of
their
own
Consciences
?
they
violate
all
the
laws
of
wisedome
,
goe
cross
to
all
rules
of
prudence
;
nay
their
very
interests
,
and
the
principles
of
self-preservation
.
May
we
not
therefore
direct
our
discourse
to
such
men
,
as
Herod
is
said
to
have
done
a
Letter
to
Cassius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
short
,
Cassius
thou
art
mad
?
BUT
let
us
come
to
particulars
,
and
we
will
begin
with
Injustice
:
hath
not
God
said
,
that
the
unnighteous
shall
have
no
inheritance
in
the
Kingdom
of
Christ
or
of
God
?
and
have
we
not
seen
the
experiment
of
those
that
have
raked
and
torn
for
riches
as
if
that
were
the
onely
thing
valuable
and
desirable
,
and
counted
all
clear
gain
that
could
be
gotten
,
who
yet
when
death
hath
summoned
them
to
the
righteous
Tribunal
of
God
,
would
gladly
have
refunded
all
again
,
and
have
chosen
to
have
lived
the
poorest
life
in
the
world
,
so
they
might
have
gone
out
of
it
with
a
good
Conscience
?
Is
there
not
just
reason
to
expect
that
all
unjust
acquisitions
will
one
day
prove
like
a
barbed
Arrow
in
a
man's
flesh
,
that
must
either
be
pluckt
back
again
,
(
and
that
not
to
be
done
without
horrible
pain
and
anguish
,
)
or
else
will
destroy
him
eternally
?
Are
not
these
courses
condemned
by
Heathens
,
and
by
all
the
reason
of
mankind
?
doth
not
such
a
man
make
himself
the
hate
and
scorn
of
others
,
and
a
shame
to
himself
?
What
is
there
then
prevails
with
any
man
to
continue
such
a
practice
?
is
there
any
necessity
presses
him
to
it
?
must
a
man
be
starved
else
?
is
there
any
such
unspeakable
felicity
in
being
rich
,
that
the
temptations
thereof
are
irresistible
?
doth
any
man
live
more
comfortably
by
his
ill-gotten
goods
?
nay
in
truth
,
these
imbitter
the
delights
of
all
the
rest
.
Doth
riches
afford
a
man
such
security
,
quiet
and
repose
,
that
no
man
can
be
at
ease
till
he
have
attained
it
;
or
is
it
not
certain
on
the
contrary
,
that
the
solicitude
of
acquiring
it
macerates
a
man
with
cares
and
projects
night
and
day
;
and
when
he
hath
attained
his
ends
,
he
lies
at
once
under
the
joint
inconveniences
of
abundance
and
of
poverty
;
the
cares
of
the
one
,
and
the
burden
of
the
other
?
Wherefore
upon
the
whole
matter
there
is
nothing
in
the
case
but
the
impetuousness
of
a
greedy
grasping
humour
,
that
bears
down
his
reason
,
fools
him
and
destroys
him
.
And
if
a
milder
name
then
madness
be
due
to
this
condition
,
let
sobermen
judge
.
NOW
take
the
Voluptuous
man
to
whom
no
fruit
is
pleasant
but
that
which
is
forbidden
,
and
who
knows
no
measure
of
pleasure
but
a
surfeit
;
in
the
first
place
it
is
very
doubtfull
whether
the
quest
of
pleasures
be
not
as
troublesome
as
the
enjoyments
of
them
are
sweet
;
at
least
if
we
lay
together
the
tedious
expectations
,
the
frequent
frustrations
,
the
certain
expence
of
time
,
fortune
and
health
,
the
secret
guilt
,
the
constant
fear
of
detection
,
the
shame
and
reproach
upon
discovery
,
the
pressing
importunities
of
passion
before
enjoyment
,
the
follies
and
dangers
in
the
midst
,
and
the
irksomness
and
loathing
after
their
gratification
:
the
little
time
of
pleasure
,
and
the
long
hours
of
shame
and
repentance
,
the
dull
relish
of
the
bodily
Senses
,
to
the
quick
and
pungent
sense
of
the
Mind
and
Conscience
;
we
shall
be
put
out
of
doubt
and
assured
of
the
unreasonableness
of
such
a
course
.
But
if
we
consider
withall
the
severe
denunciations
of
the
Almighty
,
the
inconsistency
of
such
a
course
with
any
interest
in
the
joys
of
another
life
,
the
no
compare
between
a
fools
paradise
of
sesuality
and
the
felicities
of
the
Kingdom
of
Heaven
,
we
cannot
pronounce
of
such
a
man
as
(
notwitstanding
all
these
considerations
)
shall
give
himself
up
to
these
bruitish
passions
,
otherwise
then
that
he
hath
forfeited
his
reason
,
forgoing
his
greatest
interests
for
the
veriest
trifle
,
and
selling
his
birthright
for
a
mess
of
pottage
.
THE
like
may
be
said
of
Drunkenness
;
To
see
a
man
tunn
up
himself
like
a
barrel
,
and
fill
his
head
with
froth
,
which
his
tongue
discharges
again
;
to
see
a
mans
face
deformed
,
his
eyes
staring
,
his
feet
faultering
,
his
motions
antick
his
thoughts
open
and
undecent
,
his
speech
much
,
and
reason
little
:
And
herewith
to
observe
his
estate
poured
down
a
common
sewer
,
and
his
credit
and
reputation
utterly
ruined
;
but
above
all
,
his
Soul
indangered
to
come
into
everlasting
burnings
,
and
all
this
for
the
love
of
drink
:
who
can
chuse
but
in
his
thoughts
score
up
such
a
man
as
fit
for
Bethlehem
?
LET
us
take
only
one
instance
more
,
and
that
shall
be
in
that
passion
which
hath
gotten
the
name
from
all
the
rest
,
I
mean
Anger
.
Every
man
knoweth
that
health
is
best
preserved
by
calmness
and
evenness
of
mind
,
that
mens
interest
is
best
secured
by
gentleness
and
an
obliging
temper
,
their
safety
by
cession
and
placableness
,
that
reason
is
highest
when
rage
is
down
;
that
business
is
best
carried
on
by
the
most
sedate
prosecution
;
insomuch
that
no
men
count
him
wise
whom
they
observe
to
be
violent
,
nor
do
they
think
those
to
be
valiant
that
they
see
huff
and
swagger
.
Besides
,
passion
disguises
a
man's
very
countenance
,
dries
up
his
body
,
brings
wrinkles
upon
his
face
,
gray
hairs
upon
his
head
,
hollowness
of
eyes
,
withers
and
destroys
him
:
It
puts
him
upon
the
most
foolish
,
shamefull
,
and
dangerous
adventures
,
which
at
the
same
time
it
usually
renders
him
impotent
to
effect
,
or
if
he
effect
them
,
he
only
makes
matter
for
his
own
repentance
as
long
as
he
lives
;
or
it
may
be
work
for
the
Executioner
to
shorten
his
unhappy
days
.
Above
all
,
it
is
contrary
to
the
nature
of
God
who
is
a
God
of
peace
,
to
the
temper
of
the
blessed
Jesus
,
who
was
an
example
of
meeknesse
and
patience
;
it
utterly
unfits
a
man
for
the
peacefull
and
amicable
society
of
Saints
and
Angels
in
the
Kingdom
of
Heaven
,
and
disposes
him
for
the
horrid
fellowship
of
fell
and
desperate
Fiends
in
the
regions
below
.
All
which
things
considered
,
when
we
see
a
man
boil
with
choler
,
foam
with
rage
,
pale
with
envy
,
and
indulging
himself
in
this
humour
;
what
can
we
say
or
think
of
this
man
,
but
that
he
hath
lost
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
very
principles
of
manhood
?
BUT
perhaps
it
may
be
said
,
that
all
this
while
we
have
but
maintained
a
Stoical
Paradox
;
and
for
all
this
that
hath
been
said
,
vicious
men
cannot
be
reputed
mad
,
because
upon
other
occasions
we
see
many
of
them
give
proof
of
wit
and
parts
.
To
which
I
answer
,
that
neither
do
I
in
all
this
intend
to
intimate
that
they
are
in
all
respects
mad
,
(
though
it
were
well
for
many
of
them
that
it
were
strictly
true
.
)
But
when
men
shall
betray
the
most
egregious
folly
,
and
act
the
most
extravagantly
in
the
matters
of
greatest
moment
,
I
may
leave
it
to
themselves
in
their
sober
moods
to
judge
what
name
they
ought
to
be
called
by
,
whatever
ingenie
they
may
discover
in
lesser
occasions
.
Besides
,
neither
is
it
the
condition
of
all
those
that
are
acknowledged
mad
,
to
do
nothing
soberly
or
ingeniously
;
all
or
most
have
their
Lucid
intervals
,
and
there
are
some
in
whom
the
humour
betrays
it self
in
some
peculiar
instances
onely
.
Melancholici
quoad
hoc
,
(
as
they
say
.
)
Talk
with
them
in
the
general
and
they
are
like
other
men
,
but
touch
upon
some
peculiar
point
and
they
rave
presently
.
So
it
is
with
these
men
we
speak
of
:
As
to
common
conversation
and
the
affairs
of
the
world
they
may
be
ingenious
,
and
perhaps
in
some
repartee
,
or
other
trifle
,
(
by
reason
of
the
heat
of
their
Spirits
aforesaid
)
beyond
other
men
;
but
as
to
the
businesse
of
their
Souls
and
Eternity
,
they
have
no
manly
sense
at
all
.
And
indeed
,
there
is
nothing
can
be
more
pat
to
verify
what
I
have
been
saying
then
this
very
circumstances
;
for
when
men
that
otherwise
have
sense
and
understanding
in
lesser
matters
shall
be
so
extreamly
absurd
in
that
which
especially
requires
the
most
manly
proceedings
,
it
is
the
very
Symptom
that
we
have
been
all
this
while
describing
.
WHICH
being
so
,
the
consequence
is
,
that
in
the
first
place
it
is
an
absurdity
next
to
theirs
to
follow
the
counsell
or
example
of
such
men
.
The
Psalmist
makes
it
the
first
step
to
felicity
,
not
to
stand
in
the
counsel
of
the
ungodly
.
Will
any
man
think
it
reasonable
to
imitate
the
mad
freaks
of
a
Bedlam
,
because
he
sees
him
jolly
and
brisk
when
he
plays
them
?
no
more
let
any
man
incourage
himself
in
wickednesse
because
he
sees
the
high
rants
of
sinners
:
rather
let
him
say
in
the
words
of
our
Saviour
,
Father
forgive
them
,
they
know
not
what
they
doe
.
Fools
they
are
with
a
witnesse
that
make
a
mock
of
sin
;
little
do
they
think
how
ill
this
jollity
becomes
them
,
and
lesse
do
they
forethink
what
will
be
the
end
of
such
courses
.
NOR
let
the
authority
of
the
number
or
quality
of
such
persons
bear
us
down
,
for
folly
is
folly
,
let
who
will
be
the
Patron
of
it
.
Can
precedent
change
the
nature
of
things
?
is
there
any
prescription
against
reason
?
will
publick
vogue
justify
Conscience
,
or
multitude
of
voices
carry
it
against
God
?
Unlesse
wicked
men
could
not
only
efface
the
principles
of
their
own
minds
and
Consciences
,
but
also
remove
the
Pillars
of
the
world
,
change
the
course
of
nature
,
and
by
a
Gigantick
enterprize
wage
war
against
and
conquer
Heaven
;
i.
e.
force
the
Almighty
to
alter
his
opinion
,
repeal
his
laws
,
and
revoke
his
threatnings
:
sin
will
everlastingly
be
folly
,
and
perseverance
therein
madnesse
,
in
spight
of
multitude
,
fashion
,
custome
and
example
.
Shall
I
therefore
follow
their
examples
that
thwart
God
,
that
contradict
their
own
Consciences
,
whom
all
men
at
least
tacitly
condemn
,
even
those
that
bruitishly
and
sillily
are
lead
by
them
?
Shall
I
make
those
my
guide
who
have
so
little
foresight
as
not
to
see
beyond
the
short
stage
of
life
?
Shall
I
make
them
my
Counsellors
that
make
so
foolish
a
bargain
,
as
to
give
eternal
life
in
exchange
for
momentany
pleasure
?
that
have
so
bad
memories
as
to
forget
they
have
immortal
Souls
,
or
so
little
reason
as
to
think
there
is
no
God
?
In
a
word
,
shall
I
take
them
for
wise
men
that
have
so
little
of
man
in
them
as
to
live
like
beasts
,
and
to
wish
they
might
die
so
too
?
Or
(
which
equals
any
of
the
former
)
that
can
be
so
sottish
as
to
imagine
they
can
goe
on
in
a
course
of
rebellion
against
God
,
and
escape
eternal
destruction
?
AGAIN
Secondly
,
upon
the
premises
it
is
mighty
reasonable
,
that
every
man
in
this
condition
should
in
his
Lucid
intervals
apply
himself
most
effectually
to
the
means
of
recovery
.
'T
is
not
the
custome
of
Physicians
to
administer
remedies
in
a
Paroxysm
,
(
but
such
as
may
abate
the
symptoms
only
)
because
nature
is
then
perverted
and
out
of
order
to
comply
with
the
help
offered
to
it
;
and
it
were
madnesse
little
inferiour
to
that
of
these
Spiritual
Lunaticks
we
speak
of
,
to
deal
with
them
in
the
heat
and
rage
of
their
passion
,
as
to
reprove
a
man
when
he
is
drunk
,
to
preach
meeknesse
to
a
man
in
a
fury
,
&c.
all
we
can
doe
then
is
to
pity
and
pray
for
them
.
But
when
the
fit
is
over
and
the
patient
in
a
sedate
temper
,
then
is
the
time
for
application
;
and
it
is
the
greatest
uncharitablenesse
in
the
world
not
to
help
them
what
we
can
,
or
to
forbear
to
admonish
them
as
the
Angel
did
Lot
when
he
had
drawn
him
out
of
Sodom
,
Escape
for
thy
life
,
look
not
back
,
&c.
But
especially
when
the
sinner
is
in
his
right
mind
,
apprehensive
of
his
former
folly
,
sees
the
emptinesse
of
what
he
so
eagerly
pursued
,
nauseates
his
own
choice
,
and
either
feels
or
foresees
the
consequence
of
it
;
Then
is
the
only
time
for
him
to
call
in
his
thoughts
,
to
deplore
his
unreasonablenesse
,
to
shame
himself
and
feel
remorse
for
his
wickednesse
,
to
take
a
just
measure
of
things
,
to
renew
his
vows
,
to
fortify
his
resolutions
,
to
beg
God's
grace
,
and
to
lay
all
the
obligations
possible
upon
himself
,
to
withstand
all
the
occasions
of
relapsing
.
To
which
purpose
let
him
consider
with
himself
,
It
was
God's
unspeakable
patience
and
mercy
to
me
,
that
I
was
not
snatcht
away
in
the
midst
of
my
riot
and
debauch
.
I
that
abused
so
much
goodnesse
,
broke
so
righteous
a
Law
,
and
affronted
so
great
a
Majesty
,
it
had
been
just
with
God
to
have
cut
off
the
thred
of
my
life
and
let
me
drop
into
Hell
.
Oh
what
absurd
folly
possessed
me
,
that
I
dust
and
ashes
should
oppose
my
Maker
!
I
that
could
not
assure
my self
of
one
moments
life
,
should
yet
live
so
as
I
durst
not
die
,
or
if
I
did
must
expect
to
have
been
damned
eternally
!
Or
what
if
God
sparing
my
life
had
given
me
up
to
a
reprobate
mind
,
to
a
profane
spirit
,
had
never
solicited
me
by
his
Spirit
,
nor
awakened
my
Conscience
more
,
but
had
said
,
Let
him
that
is
unjust
be
unjust
still
,
and
him
that
is
filthy
be
filthy
still
,
&c.
and
so
I
had
gone
blind-fold
to
destruction
?
Blessed
be
his
holy
name
,
and
happy
is
it
for
my
poor
Soul
that
I
have
lived
to
see
my
shame
,
feel
my
disease
,
and
bewail
my
folly
.
O
my
Soul
sin
no
more
,
lest
a
worse
thing
happen
to
thee
.
And
this
brings
me
to
the
Second
Part
of
the
Parable
,
(
viz.
)
The
Prodigal's
return
.
And
he
would
faine
have
filled
his
belly
with
the
husks
that
the
swine
did
eat
:
St.
LVKE
.
XV.
●●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Maxim
.
Tyr.
differ
.
31.
THE
PARABLE
OF
THE
Prodigal
Son
.
PART
II.
The
Penitent
,
or
the
Prodigal
returning
.
S.
Luke
15.
Vers.
17
,
18
,
19
,
20
,
21.
And
when
he
came
to
himself
,
he
said
,
how
many
hired
Servants
of
my
Father's
have
bread
enough
and
to
spare
,
and
I
perish
with
hunger
.
I
will
arise
and
goe
to
my
Father
,
and
will
say
unto
him
,
Father
,
I
have
sinned
against
Heaven
and
before
thee
,
And
am
no
more
worthy
to
be
called
thy
Son
:
make
me
as
one
of
thy
hired
Servants
.
And
he
arose
,
and
came
to
his
Father
.
But
when
he
was
yet
a
great
way
off
,
his
Father
saw
him
,
and
had
compassion
,
and
ran
and
fell
on
his
neck
,
and
kissed
him
.
And
the
Son
said
to
him
,
Father
,
I
have
sinned
against
Heaven
,
and
in
thy
sight
,
and
am
no
more
worthy
to
be
called
thy
Son
.
CHAP.
I.
Of
Consideration
.
THE
CONTENTS
.
-
§
I.
The
general
concern
of
Repentance
.
The
reason
why
,
notwithstanding
,
there
is
little
mention
made
of
it
in
the
Law
of
Moses
.
The
peculiar
necessity
of
it
to
those
who
have
been
great
sinners
:
the
parts
thereof
as
they
are
alluded
to
in
this
Parable
.
-
§
II.
Of
the
nature
of
Consideration
;
and
that
it
usually
begins
conversion
.
-
§
III.
Affliction
usually
brings
men
to
Consideration
,
prosperity
commonly
rendring
them
either
light
and
incogitant
,
or
confident
and
presumptuous
.
-
§
IV.
The
peculiar
meditations
of
a
returning
sinner
.
HITHERTO
in
the
former
part
of
the
Parable
,
in
the
person
of
a
light
incogitant
young-man
,
we
have
seen
the
deplorable
effects
of
rashnesse
and
folly
,
pride
and
curiosity
,
insolence
and
disobedience
,
how
they
work
jointly
and
severally
together
and
by
turns
,
till
by
degrees
they
have
trained
him
on
to
his
utter
ruine
.
His
pride
raises
him
so
high
that
he
must
fall
,
his
licentiousnesse
betrays
him
to
slavery
,
and
his
luxury
to
extream
necessity
.
And
under
this
Type
we
have
seen
lively
pourtrayed
the
beginnings
,
the
progresse
,
the
upshot
,
the
causes
and
the
effects
of
a
sinfull
course
.
IT
was
high
time
for
the
Prodigal
to
think
of
returning
to
his
Father
,
when
he
was
perishing
by
his
disobedience
,
and
had
no
other
refuge
but
in
his
Father's
clemency
;
and
sure
it
is
time
for
the
sinner
to
repent
and
return
to
God
,
when
(
if
he
be
sensible
of
any
thing
)
he
cannot
but
be
apprehensive
that
in
the
course
he
is
in
,
the
danger
of
his
eternal
ruine
is
as
certainly
impendent
as
it
is
more
intolerable
.
AND
thus
far
we
have
sadly
observed
the
steps
of
descent
towards
Hell
:
we
come
now
in
this
Second
Part
to
descry
the
way
of
recovery
,
to
trace
out
a
plain
path
towards
Heaven
:
that
is
,
to
lay
open
the
beginnings
,
the
motives
,
the
whole
nature
and
processe
of
repentance
.
And
the
divine
wisedom
of
our
Saviour
hath
so
contrived
this
Parable
,
that
all
the
lines
of
this
great
work
are
as
plainly
discernible
in
the
narrative
of
the
Prodigal's
return
,
as
we
have
already
seen
the
progresse
of
sin
delineated
in
his
former
extravagancy
.
Wherefore
as
I
cannot
but
hope
that
the
genuine
efficacy
of
plain
truth
,
especially
invigorated
by
so
curious
a
scheme
,
as
in
the
former
part
,
must
needs
have
put
every
man
into
some
concern
,
who
hath
stained
his
Conscience
with
guilt
,
but
not
quite
extinguished
it
:
So
I
see
lesse
cause
to
doubt
but
that
this
Second
Part
will
be
very
acceptable
and
usefull
to
all
those
upon
whom
the
former
made
any
impression
.
For
if
he
that
could
pretend
to
be
able
to
direct
those
who
have
bankrupt
their
fortunes
,
how
they
might
certainly
repair
their
losses
,
and
redintegrate
their
estates
,
shall
be
sure
to
have
a
great
many
attentive
Auditors
;
and
he
that
should
undertake
the
cure
of
those
that
have
received
a
sentence
of
death
within
themselves
,
and
have
been
given
up
as
no
longer
men
of
this
world
,
would
be
sure
to
have
good
store
of
Patients
:
There
is
far
greater
reason
to
expect
it
,
that
such
a
discourse
as
pretends
to
give
relief
to
guilty
Consciences
,
to
open
a
sure
port
for
all
troubled
Souls
,
should
find
acceptance
with
all
such
as
are
not
in
the
very
extremity
of
one
of
those
fits
of
madnesse
we
lately
spoke
of
.
TERTVLLIAN
writing
a
discourse
of
the
nature
and
efficacy
of
repentance
,
Cum
ipse
omnium
notarum
sim
peccator
&
nulli
rei
natus
nisi
poenitentiae
,
non
facile
possum
super
illâ
●acere
,
quum
ipse
quoque
&
stirpis
humanae
,
&
offensae
in
dominum
princeps
Adam
,
exomologesi
restitutus
in
Paradisum
suum
non
tacet
.
gives
this
serious
account
of
so
doing
in
the
latter
end
of
the
Treatise
,
Being
conscious
(
saith
he
)
to
my self
that
I
am
a
great
sinner
,
I
cannot
easily
be
silent
concerning
repentance
,
especially
since
it
is
preached
and
recommended
to
all
posterity
by
our
first
Parent
Adam
,
as
that
which
he
found
by
experience
to
have
been
the
onely
expedient
of
restoring
him
again
to
Paradise
,
after
he
had
sinned
against
God
.
And
not
onely
our
first
Parents
but
all
their
Off-spring
have
been
sensible
of
the
necessity
of
repentance
,
forasmuch
as
all
have
sinned
,
and
come
short
of
the
glory
of
God
,
And
if
God
should
be
extreme
to
mark
what
is
done
amiss
,
no
man
living
could
be
justified
.
REPENTANCE
is
(
as
the
same
Authour
calls
it
,
)
the
Pharos
or
Watch-tower
,
which
gives
light
by
night
to
those
who
are
bewildered
by
their
own
vanity
and
the
illusion
of
the
Devil
,
and
are
ready
to
sink
of
their
own
leaks
.
'T
is
the
great
Asylum
and
Sanctuary
of
humane
infirmity
,
the
Port
of
a
troubled
Soul
,
a
Plank
to
a
ship-wreckt
Conscience
,
a
Sovereign
Plaister
to
the
Sore
and
Wounded
,
Physick
to
the
Sick
,
nay
,
life
from
the
dead
,
and
resurrection
from
the
Grave
.
Repentance
is
the
miracle
of
divine
goodnesse
,
the
reconciler
of
the
divine
Attributes
,
Justice
and
Mercy
,
the
relief
and
succour
of
humane
frailty
,
the
envy
of
Devils
as
that
which
they
cannot
attain
to
,
and
the
peculiar
and
inestimable
priviledge
of
mankind
,
that
which
their
amendment
,
comfort
and
eternal
salvation
depends
upon
.
THEREFORE
it
may
justly
seem
a
wonder
that
the
Law
of
Moses
takes
little
or
no
notice
of
it
,
but
the
reason
is
,
because
the
Mosaical
institution
was
never
intended
as
the
method
of
attaining
eternal
life
,
but
principally
as
a
Political
Law
,
and
accordingly
it
takes
notice
only
of
matter
of
fact
,
allows
no
retrieval
,
but
saith
,
Cursed
is
he
that
continues
not
in
all
things
that
are
written
in
the
book
of
the
Law
to
doe
them
.
But
the
Prophets
all
along
earnestly
recommend
repentance
;
with
this
both
our
Saviour
and
S.
Jo.
Baptist
began
their
Preaching
,
and
indeed
,
this
is
the
summe
of
the
whole
Gospel
.
That
God
will
wink
at
the
times
of
former
ignorance
,
and
now
commands
all
men
every
where
to
repent
,
because
he
hath
appointed
a
day
wherein
he
will
judge
the
world
in
righteousness
,
&c.
Act.
17.
30
,
31.
IT
is
true
,
(
as
we
have
intimated
already
)
all
have
not
the
same
necessity
of
repentance
,
or
at
least
not
of
the
same
measures
and
circumstances
,
because
all
have
not
run
the
same
risk
of
folly
,
nor
blackened
their
Souls
with
the
same
enormous
commissions
that
some
others
have
,
and
therefore
cannot
have
such
bitter
reflections
,
for
which
they
have
given
no
cause
,
nor
can
find
such
difficulty
of
recovering
themselves
,
having
never
been
habituated
to
a
course
of
sin
,
and
therefore
as
our
Saviour
said
,
He
came
not
to
call
the
righteous
but
sinners
to
repentance
:
so
we
intend
not
this
discourse
principally
for
such
persons
:
but
for
those
that
have
run
a
long
course
of
notorious
sin
,
that
have
provoked
God
,
offended
their
Conscience
,
deformed
their
natures
,
and
put
themselves
under
just
and
dreadfull
apprehensions
of
a
sad
account
hereafter
;
it
is
the
infinite
concern
of
such
men
,
if
they
do
not
desperately
abandon
themselves
to
eternal
misery
,
to
attend
to
this
happy
expedient
which
now
I
am
to
explain
.
TO
come
therefore
to
the
businesse
.
Our
Saviour
in
the
part
of
the
Parable
before
us
,
represents
the
Prodigal
making
his
retreat
in
this
order
.
1.
He
becomes
a
thinking
and
considerative
person
,
and
debates
his
own
case
with
himself
.
When
he
came
to
himself
he
said
,
How
many
hired
Servants
of
my
Father's
,
&c.
Before
he
drove
on
furiously
,
considering
nothing
present
,
reflecting
on
nothing
past
,
nor
regarding
any
thing
that
might
come
after
:
now
he
grows
cool
,
reasons
the
case
,
and
deliberates
what
is
like
to
be
the
issue
of
his
present
state
,
and
what
is
fittest
to
be
done
for
the
future
.
And
thus
the
penitent
sinner
;
the
first
essay
of
repentance
is
a
relenting
thoughtfullnesse
,
a
serious
and
pensive
consideratenesse
.
As
soon
as
he
is
gotten
out
of
the
noise
of
the
world
,
the
charms
of
pleasure
,
and
the
hurry
of
his
own
passions
,
he
sits
down
and
considers
,
he
practises
to
see
with
his
own
eyes
,
and
not
be
led
by
rumour
and
example
;
he
exercises
his
reason
,
and
resolves
to
judge
impartially
of
things
:
and
from
this
point
of
time
the
first
conceptions
of
good
in
him
bear
date
.
2.
From
the
aforesaid
deliberation
he
proceeds
to
resolution
.
I
will
arise
and
goe
to
my
Father
,
and
say
unto
him
,
&c.
q.
d.
I
foolishly
hurried
on
hitherto
,
and
was
upon
the
brink
of
destruction
before
I
apprehended
my
danger
;
I
dreamed
of
new
discoveries
,
of
fresh
pleasures
in
my
bold
adventures
,
but
I
now
perceive
there
is
but
one
way
with
me
,
I
must
try
my
Father's
clemency
or
perish
.
Whether
he
will
receive
me
or
no
I
cannot
tell
,
but
that
I
find
must
be
the
way
or
none
,
therefore
I
will
make
the
experiment
:
It
is
better
to
retract
my
folly
and
live
,
then
obstinately
to
maintain
my
post
and
die
miserably
;
there
is
some
hope
this
way
,
and
none
at
all
the
other
:
therefore
jacta
est
alea
,
I
will
return
.
Thus
also
the
penitent
sinner
:
Now
(
saith
he
)
mine
eyes
are
opened
,
and
though
very
late
,
yet
now
at
last
I
see
my
danger
,
and
blessed
be
God
that
I
see
whither
I
was
going
,
before
the
case
be
utterly
desperate
;
I
am
sure
to
be
damn'd
if
I
continue
my
course
,
what-ever
come
on
't
therefore
I
'll
return
.
Whatsoever
discouragements
for
my
acceptance
,
my
former
rebellions
set
before
me
;
or
whatsoever
difficulty
there
may
be
for
an
old
habituate
sinner
to
change
his
bias
,
I
am
resolved
however
not
to
perish
foolishly
with
my
hands
folded
up
in
my
bosome
,
I
will
arise
,
I
will
try
.
3.
THIS
resolution
is
followed
by
execution
and
actual
returning
.
So
he
arose
and
went
to
his
Father
.
He
that
considers
and
comes
to
no
resolution
,
is
like
the
man
that
ploughs
his
ground
but
sows
nothing
upon
it
;
and
he
that
resolves
,
but
executes
not
,
is
yet
more
sottish
,
for
he
is
at
all
the
cost
,
and
takes
all
the
pains
,
but
reaps
no
fruit
of
his
labours
.
There
is
such
a
near
connexion
between
consideration
,
resolution
and
execution
,
and
they
are
so
naturally
consequent
upon
one
another
;
that
as
on
the
one
side
,
consideration
brings
on
resolution
,
and
that
practice
;
so
much
more
on
the
other
,
from
a
man's
practice
we
may
ordinarily
pronounce
of
his
resolutions
,
and
from
that
certainly
calculate
his
meditations
.
But
to
the
point
in
hand
:
I
(
saith
the
Prodigal
)
have
delayed
too
long
already
,
I
may
consider
and
make
resolutions
,
and
yet
sit
and
starve
;
it
must
be
doing
must
rescue
me
from
my
misery
.
So
he
arose
,
and
so
doth
the
true
Penitent
.
BUT
these
things
are
not
to
be
passed
over
thus
superficially
,
therefore
we
will
handle
them
particularly
.
And
accordingly
§
II.
I
Begin
with
the
first
,
viz.
Consideration
or
Deliberation
.
By
which
I
mean
not
a
mopish
and
ineffective
dozinesse
,
when
men
seem
to
think
profoundly
,
but
apprehend
nothing
at
all
distinctly
;
their
understandings
being
amused
and
baffled
with
a
new
and
strange
prospect
,
as
if
looking
back
upon
their
former
miscarriages
had
(
with
Lot's
Wife
)
transformed
them
into
a
Pillar
of
Salt
.
Much
lesse
do
I
mean
a
solemn
austerity
of
temper
,
and
rigid
fixation
of
spirits
;
as
if
men
had
forgone
all
touches
of
humanity
,
and
were
become
a
kind
of
walking
Ghosts
.
Both
these
are
passions
of
the
body
,
not
motions
of
the
mind
,
and
if
they
are
not
counterfeit
,
tend
more
to
desperation
then
conversion
;
and
there
is
danger
lest
such
men
are
falling
from
a
vicious
phrenzy
(
as
we
not
long
since
called
it
)
to
a
strictly
literal
,
and
more
incurable
madnesse
.
BUT
by
Consideration
,
so
far
as
concerns
the
business
in
hand
,
I
understand
nothing
more
nor
less
,
but
a
manly
and
a
serious
application
of
our
minds
to
take
a
just
and
impartial
view
of
our selves
,
and
of
all
such
things
as
most
concern
us
,
to
the
end
that
we
may
govern
our
determinations
and
carriage
accordingly
.
For
the
fuller
apprehension
of
this
,
we
are
to
remember
(
what
I
have
in
part
intimated
before
)
that
the
mind
of
man
hath
these
four
priviledges
.
1.
IT
hath
not
only
a
perceptive
power
of
such
things
as
are
present
,
which
is
common
to
the
inferiour
and
animal
faculties
,
but
hath
a
large
sphere
of
cognizance
,
recalling
things
past
,
and
having
a
solicitude
and
forethought
of
things
to
come
.
2.
THE
rational
powers
of
the
Soul
are
not
meerly
passive
as
the
inferiour
are
,
which
only
take
notice
of
such
images
of
things
in
transitu
and
glance
,
as
are
reflected
upon
them
from
the
Senses
,
but
these
can
fix
themselves
,
and
their
objects
can
hold
the
images
of
things
steddy
,
and
stay
and
arrest
their
own
motions
towards
them
.
3.
THE
mind
of
man
doth
not
take
so
superficial
a
view
of
things
,
as
to
discern
only
the
pleasantness
or
unpleasantness
of
them
,
wherein
natural
good
and
evil
consists
,
but
is
able
to
discern
and
pronounce
of
an
higher
and
more
exquisite
beauty
or
deformity
,
excellency
or
turpitude
from
the
relation
to
God
,
to
the
community
,
to
the
nature
of
our
own
Souls
,
and
to
the
time
to
come
;
wherein
consists
that
which
we
call
moral
good
and
evil
.
And
this
is
that
rational
sense
or
relish
,
the
Criterion
or
standard
of
the
Soul
I
formerly
spoke
of
.
LASTLY
,
the
Soul
is
able
also
to
reflect
upon
it self
,
to
measure
its
own
motions
,
and
its
own
state
,
by
the
standard
aforesaid
;
and
so
becomes
aware
of
,
and
corrects
its
own
errours
for
the
time
past
,
and
takes
better
aim
for
the
time
to
come
.
NOW
the
exercising
of
these
several
capacities
of
the
Soul
,
is
that
which
we
mean
by
Consideration
.
Namely
,
then
a
man
considers
when
in
the
first
place
he
suffers
not
himself
to
be
carried
away
with
the
prejudice
of
Sense
,
nor
confines
his
thoughts
to
such
things
as
are
thereby
presented
to
him
;
but
inlarges
his
prospect
,
looks
round
about
him
,
takes
one
thing
with
another
,
and
embraces
in
his
mind
the
whole
nature
,
tendency
,
and
all
the
circumstances
of
things
.
This
is
well
intimated
by
the
Latines
in
either
of
these
words
,
Contemplari
and
Considerare
,
which
seem
to
allude
to
Astronomical
Calculations
,
wherein
men
ought
not
ad
pauca
respicere
,
to
confine
their
observations
to
some
one
appearance
,
but
to
look
round
about
them
,
to
survey
the
whole
Orb
,
and
salve
all
the
Phaenomena
.
Thus
a
man
considers
morally
that
observes
his
own
actions
,
that
recollects
what
hath
befallen
himself
,
or
other
men
upon
so
doing
,
and
forecasts
what
may
befall
him
or
them
hereafter
.
AGAIN
,
when
a
man
lives
not
extempore
,
but
premeditates
,
nor
suffers
himself
to
be
overborn
,
either
by
the
presence
and
importunity
of
sensual
objects
,
or
by
the
solicitation
and
hurry
of
passions
,
but
checks
his
own
carrier
,
and
gives
himself
leisure
calmly
and
maturely
to
understand
the
just
nature
of
things
,
defixes
his
thoughts
,
and
suspends
his
determination
till
he
see
plain
reason
to
incline
him
this
way
,
or
that
this
is
a
considerative
man
.
Especially
when
a
man
takes
not
things
in
the
gross
,
as
if
all
were
alike
trivial
,
or
alike
momentous
,
nor
suffers
himself
to
be
led
along
by
common
custome
,
opinion
and
example
;
that
takes
not
the
price
of
things
from
publick
fame
,
but
appeals
to
and
estimates
all
things
by
the
just
standard
of
reason
,
and
accordingly
governs
his
desires
and
prosecutions
:
the
man
I
say
,
that
distinguishes
and
makes
a
discrimination
betwixt
one
thing
and
another
,
that
goes
not
by
tale
and
number
,
but
by
weight
and
proof
;
is
justly
esteemed
a
thinking
and
serious
person
.
For
so
the
Greek
words
used
in
this
case
import
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifying
to
confer
,
compare
,
and
distinguish
:
as
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
state
the
matter
,
to
cast
up
accounts
;
and
so
also
the
Latine
word
deliberare
,
which
Festus
derives
from
libra
,
as
,
deciding
the
matter
by
the
scale
;
in
like
manner
,
examinare
,
to
observe
,
quà
lanx
exeat
,
which
way
the
scale
turns
.
LASTLY
,
when
a
man
turns
his
eyes
inward
,
studies
himself
,
makes
himself
his
theam
,
and
comments
upon
himself
and
his
own
actions
,
hath
his
eyes
in
his
head
,
minding
his
own
way
,
having
propounded
a
destined
mark
and
aim
of
his
actions
;
keeps
it
constantly
in
his
eye
,
and
shapes
his
course
accordingly
;
not
like
the
fool
in
the
Proverbs
of
Solomon
,
that
hath
his
eyes
roving
,
and
in
the
ends
of
the
earth
.
This
is
that
the
Hebrews
express
by
the
phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
lay
to
heart
;
or
in
the
other
phrase
of
the
Psalmist
,
Psal.
4.
4.
To
commune
with
ones
own
heart
.
This
is
that
which
we
mean
by
considerativeness
,
or
in
other
words
,
the
working
of
Conscience
,
and
the
discharge
of
both
its
offices
.
AND
by
such
kind
of
consideration
as
this
doth
the
grace
of
God
and
his
holy
Spirit
begin
the
work
of
conversion
;
and
herein
do
the
first
strictures
and
essays
of
piety
discover
themselves
.
It
was
wont
to
be
said
by
the
Platonists
,
that
knowledge
is
nothing
but
remembrance
,
and
that
all
the
discovery
of
truth
,
which
we
in
this
state
are
able
with
all
our
labour
and
diligence
to
make
,
is
but
a
revival
and
recovery
of
those
Idea's
of
things
we
had
in
a
former
state
,
and
which
now
became
obscure
and
confused
by
our
being
immersed
in
matter
and
body
.
But
let
that
be
as
it
may
,
it
is
true
in
the
present
case
,
that
the
first
point
of
true
practical
wisedom
is
gained
by
studying
a
man's
self
,
and
by
making
himself
the
subject
of
his
meditations
.
For
as
there
is
nothing
wherein
we
betray
more
folly
,
nothing
by
which
we
shipwreck
our
Consciences
,
and
lose
our selves
so
fatally
,
as
by
permitting
our selves
to
run
adrift
without
Card
or
Compass
,
Port
or
Pilot
;
so
on
the
other
hand
,
there
is
nothing
gives
greater
hopes
of
recovery
,
then
being
able
and
disposed
to
collect
our selves
,
to
call
in
our
thoughts
by
serious
consideration
and
reflection
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
To
which
purpose
it
was
worthily
said
by
Philo
,
That
the
source
of
all
our
danger
,
and
the
first
reason
of
our
miscarriages
,
lay
in
our
running
on
with
the
boisterous
tide
of
passion
;
and
the
first
hopes
of
safety
was
in
being
able
to
stay
our selves
,
and
soberly
to
reason
the
matter
.
But
we
have
greater
authority
for
it
then
Philo's
.
For
upon
defect
of
this
,
God
himself
lays
the
blame
of
men's
ruine
;
and
in
this
he
places
the
first
signs
of
recovery
.
So
we
find
him
complaining
of
his
people
Israel
as
in
a
very
desperate
condition
,
Isa.
1.
3.
My
people
will
not
consider
:
and
therefore
often
calls
upon
them
by
the
Prophets
in
these
words
,
Thus
saith
the
Lord
of
hosts
,
Consider
your
ways
.
But
most
emphatically
doth
he
express
himself
,
Isa.
46.
8.
Remember
and
shew
your selves
men
:
bring
it
again
to
mind
O
ye
transgressours
.
And
it
is
very
observable
,
that
in
that
famous
Chapter
,
Ezek.
18.
where
above
any
other
passage
in
the
Old
Testament
,
God
most
solemnly
proclaims
and
ratifies
the
efficacy
of
repentance
,
he
describes
the
first
lines
at
least
of
it
to
consist
in
consideration
,
vers.
14.
A
Son
that
considereth
,
&c.
Again
,
vers.
28.
Because
he
considereth
and
turneth
,
&c.
To
all
these
adde
the
advice
of
the
Psalmist
,
Psal.
4.
4.
Stand
in
awe
and
sin
not
;
commune
with
your
own
hearts
upon
your
bed
,
and
be
still
.
As
if
the
serious
treating
with
our selves
was
the
onely
way
,
both
to
stifle
the
temptation
to
,
and
to
extinguish
the
guilt
of
sin
.
The
Septuagint
render
the
last
phrase
of
the
Psalmist
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
q.
d.
consider
so
seriously
with
your selves
at
your
best
retirements
,
the
evil
of
your
ways
,
and
the
danger
of
your
course
,
that
you
may
feel
remorse
and
compunction
.
The
Chaldee
Targum
paraphraseth
thus
,
Let
your
hearts
concur
with
your
mouths
in
saying
your
prayers
,
and
think
of
the
God
of
death
:
q.
d.
Affect
your
hearts
seriously
in
secret
with
a
deep
apprehension
of
the
danger
of
sin
.
AND
if
we
look
into
the
N.
Testament
,
nothing
can
more
illustriously
set
forth
this
which
we
are
asserting
,
then
those
two
Parables
of
our
Saviour
,
Luk.
14.
28.
&c.
of
the
man
that
intends
to
build
a
Tower
,
and
a
King
going
to
war.
In
both
which
,
the
design
of
our
Saviour
is
to
shew
,
that
serious
debating
,
and
prudent
forecasting
all
the
difficulties
of
the
whole
course
of
Christianity
,
is
no
less
necessary
to
him
that
intends
successfully
to
undertake
it
,
then
those
grave
deliberations
of
Princes
,
or
projections
of
private
persons
,
when
the
one
intends
to
enter
into
a
dangerous
war
,
and
the
other
a
costly
building
.
IF
indeed
conversion
to
God
were
nothing
else
but
a
meer
melancholy
qualm
,
or
a
fright
:
if
I
say
repentance
were
only
a
Paroxysm
of
devotion
,
and
the
Divine
Majesty
so
soft
and
easy
as
to
be
taken
with
an
agony
of
mind
,
or
a
kind
of
love-fit
:
then
an
inconsiderate
man
might
be
esteemed
a
penitent
.
But
repentance
being
nothing
less
then
the
change
of
a
man's
whole
temper
and
life
,
the
entring
into
a
whole
course
of
severe
and
constant
vertue
,
the
subduing
our
most
potent
passions
,
the
denying
our selves
some
of
the
most
pleasant
gratifications
of
flesh
and
bloud
,
the
breaking
off
old
and
radicated
customs
and
habits
:
it
must
be
absolutely
necessary
,
that
whosoever
goes
through
with
it
,
do
maturely
consider
the
enterprize
,
and
call
in
all
his
force
for
the
atchievement
of
it
.
OR
again
,
if
a
man
could
be
so
vain
and
unreasonable
,
as
to
hope
that
God
would
save
men
by
force
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
doe
violence
to
their
natures
,
over-bear
or
supersede
their
faculties
,
and
plant
grace
in
their
hearts
by
a
meer
act
of
his
omnipotency
,
S.
Chrys.
loc.
priks
citat
.
and
new
make
them
after
the
manner
he
created
them
at
first
without
their
own
concurrence
,
then
indeed
there
would
be
no
use
of
consideration
;
and
it
would
be
as
fruitless
and
unnecessary
to
contribute
any
endeavour
,
as
impossible
to
make
any
opposition
.
But
those
that
dream
at
this
rate
,
neither
understand
God
nor
themselves
;
neither
what
is
fit
for
him
to
confer
,
nor
for
them
to
expect
.
They
know
not
what
vertue
means
,
nor
apprehend
whence
comfort
arises
;
they
consider
not
what
a
righteous
judgment
to
come
supposes
,
nor
what
the
very
notion
of
reward
and
punishment
speaks
;
they
make
no
difference
between
free
and
natural
Agents
,
and
condomn
themselves
to
senseless
and
stupid
Machines
,
in
hopes
to
be
made
Saints
per
saltum
,
and
to
come
at
Heaven
such
a
way
as
never
any
man
did
or
can
doe
;
that
is
,
without
their
own
endeavour
.
OR
lastly
,
if
a
man
could
perswade
himself
,
that
themeans
of
grace
,
(
viz.
)
the
Word
and
Sacraments
did
use
to
work
physically
upon
men
,
and
made
them
good
ex
opere
operato
,
(
as
some
speak
)
after
the
manner
of
food
and
medicine
to
the
Body
,
which
take
place
whether
men
consider
it
or
no
,
and
oftentimes
work
the
better
the
less
the
mind
is
employed
in
thinking
of
that
or
any
thing
else
:
upon
such
a
supposition
there
were
no
reason
why
any
man
should
put
himself
to
the
trouble
of
that
we
have
been
speaking
of
.
But
on
the
contrary
,
it
is
most
certain
that
all
the
means
of
grace
have
effect
upon
men's
Souls
,
no
otherwise
then
by
awakening
the
sense
of
the
mind
,
and
making
men
considerative
,
and
then
men's
hard
hearts
are
made
contrine
by
operating
upon
themselves
,
as
the
Diamond
is
known
to
be
cut
by
its
own
dust
.
For
it
is
as
impossible
that
Sermons
,
Counsels
,
or
any
other
discourses
,
should
edify
the
mind
of
a
man
,
unless
his
understanding
bring
them
close
,
and
make
application
of
them
to
his
Conscience
,
by
the
way
of
consideration
;
as
it
is
for
a
man's
Body
to
be
nourished
by
meats
who
hath
no
digestive
faculty
,
to
be
or
cured
by
medicine
,
where
all
the
powers
of
nature
are
extinguished
.
In
short
,
to
think
otherwise
,
is
to
turn
devotion
into
conjuring
,
and
all
the
divine
institutions
into
charms
and
amulets
.
AND
all
this
is
so
true
that
nothing
can
be
objected
to
it
but
what
will
convince
the
objector
of
utter
strangeness
and
unacquaintedness
with
converting
grace
;
for
we
may
safely
appeal
either
to
the
experience
of
every
such
convert
as
we
are
speaking
of
,
or
to
the
observation
of
all
those
who
have
taken
notice
of
others
in
that
condition
,
whether
any
thing
hath
been
more
remarkably
visible
in
such
a
Crists
,
then
a
pensive
,
serious
,
and
considerative
temper
.
And
it
were
easy
to
bring
abundance
of
egregious
instances
hereof
;
such
as
Justin
Martyr
,
St.
Austin
,
and
others
:
but
to
what
I
have
said
already
,
I
will
only
subjoin
two
or
three
Scriptural
observations
.
And
the
first
shall
be
what
David
saith
of
himself
,
Psal.
119.
vers.
59.
I
thought
upon
my
ways
,
and
turned
my
feet
to
thy
precepts
.
In
the
next
place
I
cannot
but
take
notice
in
the
story
of
Isaac
,
Gen.
24.
63.
the
Scripture
saith
of
him
,
He
went
out
into
the
fields
to
meditate
in
the
evening
.
The
LXX
render
it
,
he
went
out
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
talk
with
himself
,
to
entertain
discourse
with
his
own
heart
;
and
for
the
convenience
of
doing
this
,
he
chose
the
solitude
of
the
Fields
,
and
the
cool
and
quiet
of
the
Evening
.
And
by
this
practice
the
Holy
Ghost
characterizes
him
,
as
(
though
a
young
man
yet
)
beginning
to
be
both
a
wise
and
a
pious
person
.
Nor
is
it
to
be
omitted
which
is
recorded
of
Ahab
,
1.
King
.
21.
27.
That
when
God
threatned
him
with
the
utter
extirpation
of
his
family
for
his
wickedness
,
he
put
on
Sackcloth
,
sprinkled
himself
with
Ashes
,
and
especially
amongst
the
rest
he
walked
softly
:
that
is
,
although
he
did
not
heartily
repent
,
yet
he
knew
well
how
to
dissemble
the
doing
it
,
and
acted
the
part
of
a
penitent
in
that
serious
and
considerative
posture
.
I
will
conclude
this
point
with
a
passage
of
the
Prophet
Jeremiah
,
Chap.
31.
Vers.
18
,
19.
the
words
are
these
:
I
have
surely
heard
Ephraim
bemoaning
himself
thus
,
Thou
hast
chastised
me
and
I
was
chastised
;
as
a
bullock
unaccustomed
to
the
yoke
.
Turn
thou
me
and
I
shall
be
turned
,
for
thou
art
the
Lord
my
God
.
Surely
after
I
was
turned
I
repented
,
and
after
I
was
instructed
I
smote
upon
my
thigh
;
I
was
ashamed
,
yea
even
confounded
,
because
I
did
bear
the
reproach
of
my
youth
.
A
memorable
Scripture
very
full
and
apposite
to
my
present
purpose
,
and
withall
so
pathetick
as
that
it
is
almost
match
for
this
Parable
of
our
Saviour
we
have
before
us
.
The
reflection
upon
both
which
together
lead
me
.
IN
the
second
place
to
observe
the
occasion
,
or
what
it
was
which
put
the
Prodigal
into
a
considerative
temper
;
and
that
was
the
pressure
of
his
wants
:
whilest
wind
and
tide
favoured
him
,
and
his
affaris
were
prosperous
,
he
made
no
reflections
,
nor
struck
sail
to
any
thing
;
but
now
the
tide
forsaking
him
he
is
becalmed
,
and
then
considers
.
In
like
manner
,
§
III.
IT
is
usually
some
affliction
or
other
which
first
awakens
habitual
sinners
into
consideration
,
and
the
rudiments
of
piety
and
religion
.
Or
as
serious
considerativeness
begins
conversion
,
so
commonly
some
sharp
affliction
or
other
begins
that
seriousness
.
It
cannot
be
doubted
but
that
the
most
easy
and
most
frequently
successfull
way
of
begetting
a
sense
of
God
and
of
piety
in
the
minds
of
men
is
by
holy
education
in
their
youth
,
whilest
their
hearts
are
tender
and
tractable
,
not
prejudiced
by
actual
ingagements
,
not
confirmed
by
example
,
nor
hardened
by
long
custome
and
practice
;
and
when
the
grace
of
God
anticipates
the
Devil
,
and
prevents
all
his
enterprises
:
and
perhaps
if
we
look
over
the
state
of
mankind
,
we
shall
find
amongst
those
that
are
sincerely
good
,
the
number
of
those
that
have
become
so
after
a
long
course
of
sin
,
to
be
very
small
in
comparison
.
We
may
also
allow
it
for
truth
which
is
made
a
common
maxime
,
that
ingenuous
minds
are
most
wrought
upon
by
obligation
and
favour
,
that
the
strongest
efforts
are
those
which
are
made
by
kindness
and
goodness
,
that
this
latter
method
will
melt
and
dissolve
such
as
would
be
broken
in
pieces
by
violence
.
But
this
prejudices
not
the
business
in
hand
,
for
we
speak
of
such
as
have
lost
their
ingenuity
;
old
hardened
sinners
,
who
must
first
be
broken
by
the
hammer
of
affliction
before
they
will
dissolve
by
the
benign
warmth
of
mercy
and
kindness
.
These
last
indeed
carry
on
the
work
and
make
a
perfect
change
,
but
fear
and
pain
usually
begins
it
.
But
I
will
not
stick
to
grant
that
perhaps
it
may
fall
out
,
that
some
old
sinner
may
have
been
reclaimed
by
the
reading
of
a
good
book
,
hearing
a
serious
Sermon
,
or
by
the
grave
admonition
of
a
faithfull
Friend
,
without
any
pressing
affliction
to
prepare
him
for
it
,
or
as
it
were
extort
it
from
him
.
Notwithstanding
I
verily
believe
,
if
an
estimate
could
be
taken
,
the
instances
of
this
kind
would
be
found
to
be
exceeding
rare
.
We
find
Pharaoh
and
Nebuchadnezzar
humbled
by
adversity
,
and
their
stiff
Necks
submitted
to
those
acknowledgements
of
God's
power
and
sovereignty
,
which
no
kindness
or
mercy
would
bring
them
to
.
And
Manasses
comes
out
a
true
convert
,
a
new
man
out
of
the
furnace
of
affliction
.
And
David
himself
confesses
of
himself
,
That
before
he
was
afflicted
he
went
astray
,
but
thereby
he
had
learnt
to
keep
God's
Commandments
,
Psal.
119.
vers.
67.
But
the
whole
Scripture
affords
no
one
instance
that
I
know
of
,
of
such
a
person
as
we
speak
of
,
cured
by
any
other
method
then
this
.
And
for
the
whole
Nation
of
the
Jews
God
himself
saith
thus
,
Hos.
5.
15.
I
will
go
and
return
to
my
place
till
they
acknowledge
their
transgression
and
seek
my
face
.
In
their
affliction
they
will
seek
me
early
.
q.
d.
I
will
not
only
afflict
my
people
,
but
I
will
leave
them
under
the
pressure
thereof
;
and
by
this
rack
as
it
were
extort
from
them
a
confession
of
my
sovereignty
and
their
own
guilt
:
for
I
have
found
by
long
trial
that
nothing
else
will
work
upon
a
stiff-necked
generation
,
but
in
their
affliction
I
am
sure
they
will
earnestly
and
instantly
seek
after
me
.
IT
was
not
the
peculiar
jealousy
of
Fabius
concerning
the
Romane
State
which
made
him
say
,
Se
secunda
magìs
quàm
adversa
timere
,
That
their
danger
was
greater
lest
they
should
become
rash
and
confident
by
some
slight
successes
,
then
that
their
spirits
should
be
broken
by
a
disaster
.
For
all
men
that
understand
themselves
,
and
value
their
safety
above
their
pleasure
,
find
they
have
reason
more
to
suspect
the
soft
charm
of
ease
,
peace
and
plenty
,
then
the
rough
attacks
of
adversity
.
Because
(
amongst
other
things
)
a
constant
and
stiff
gale
of
prosperity
carries
men
with
too
full
sail
to
be
checkt
or
controuled
by
counsel
:
it
presents
them
with
too
many
and
great
temptations
to
be
easily
resisted
,
ministers
to
their
confident
presumption
,
that
either
they
are
good
enough
already
because
they
have
so
many
arguments
of
the
divine
favour
,
or
at
least
that
he
overlooks
their
miscarriages
.
And
Conscience
is
either
out-faced
,
or
hath
been
so
often
silenced
and
baffled
,
that
it
dares
scarce
mutter
till
the
apprehension
of
some
great
danger
or
misery
authorize
and
provoke
it
:
but
then
it
recovers
its
speech
and
tells
its
errand
.
TO
this
purpose
we
have
a
famous
instance
in
the
Brethren
of
Joseph
,
Gen.
37.
They
,
prompted
by
envy
,
had
maliciously
plotted
the
death
,
or
at
least
the
perpetual
servitude
of
their
Brother
;
and
proceeded
so
far
in
it
,
that
to
their
thinking
it
had
taken
effect
.
Then
they
unworthily
contrive
to
abuse
the
affections
of
their
good
old
Father
,
with
feigned
probabilities
that
his
beloved
Son
was
devoured
by
wild
Beasts
.
And
now
they
thought
all
was
well
,
they
had
reaked
their
malice
,
and
concealed
their
guilt
,
they
kept
their
countenances
,
fed
upon
the
sweets
of
revenge
,
and
all
this
while
their
Conscience
felt
no
regret
.
Till
at
last
,
as
God
would
have
it
,
they
themselves
fall
into
the
hands
of
him
they
thought
they
had
made
away
;
their
necessities
compell
them
to
goe
down
to
Aegypt
,
and
there
the
man
,
the
Governour
of
the
Land
lookt
sternly
upon
them
,
pretends
to
take
them
for
Spies
,
and
threatens
to
deal
severely
with
them
.
Then
courage
fails
them
,
and
Conscience
recovers
:
We
are
verily
guilty
(
say
they
)
of
the
bloud
of
our
Brother
,
when
we
saw
the
anguish
of
his
Soul
,
&c.
What
is
the
matter
now
,
what
alters
the
case
,
how
comes
Joseph
to
their
minds
now
,
who
had
been
so
long
forgotten
?
Now
they
find
they
stand
in
need
of
mercy
,
and
therefore
sadly
remember
how
merciless
they
had
been
before
;
now
they
pity
poor
Joseph
,
for
whom
before
they
had
no
compassion
;
now
they
have
bowels
,
when
their
own
case
was
sad
,
and
their
punishment
leads
them
to
a
remembrance
of
their
guilt
.
THUS
we
see
affliction
if
it
doth
not
make
men
good
,
yet
at
least
it
will
not
suffer
them
to
be
at
ease
in
their
sin
,
and
so
disposes
them
towards
repentance
.
But
contrariwise
,
prosperity
raises
the
passions
and
depresses
Conscience
:
it
hath
made
many
from
hopefull
and
tolerable
become
bad
and
intolerable
,
but
scarcely
ever
improved
any
from
bad
to
good
.
It
is
a
well
known
story
of
Zeno
,
who
was
as
intent
as
any
other
man
upon
the
amassing
of
wealth
,
and
as
much
taken
with
the
gaiety
of
the
world
,
so
long
as
his
Merchandize
succeeded
:
but
when
he
shipwrackt
his
Fortunes
he
recovered
his
reason
,
and
applied
himself
to
the
study
of
Philosophy
and
the
inriching
of
his
mind
.
Naufragio
tutus
&
foelix
infortunio
,
his
undoeing
was
his
making
,
and
his
misfortune
proved
his
recovery
.
And
this
the
Holy
Psalmist
observes
to
be
a
common
case
,
for
Psal.
55.
19.
he
gives
this
account
of
mens
obstinate
impiety
,
because
(
saith
he
)
they
have
no
changes
,
therefore
they
fear
not
God
.
And
Saint
Peter
also
,
2
Pet.
3.
4.
represents
it
as
the
common
argument
upon
which
such
men
incourage
themselves
in
the
contempt
of
all
Religion
,
where
(
say
they
)
is
the
promise
of
his
coming
?
for
since
the
Fathers
fell
asleep
,
all
things
continue
as
they
were
,
&c.
as
if
he
had
said
,
whilest
there
were
visible
interpositions
of
the
Divine
Providence
in
the
world
,
and
that
God
was
wont
presently
by
some
remarkable
judgment
or
other
to
revenge
himself
upon
those
that
violated
his
Laws
and
affronted
his
Majesty
,
so
long
the
world
was
kept
in
some
awe
and
Religion
reverenced
;
but
from
such
time
as
there
hath
been
a
constant
calme
and
no
interruption
of
the
course
of
common
causes
,
men
have
called
in
question
,
whether
there
be
any
Providence
at
all
in
this
World
?
and
if
once
they
can
perswade
themselves
God
hath
left
off
to
mind
the
affairs
of
the
present
world
,
they
will
confidently
and
with
some
colour
of
reason
infer
,
that
then
he
will
not
call
things
to
account
hereafter
.
Wherefore
it
is
the
usuall
method
of
the
Divine
Wisdome
to
make
way
for
the
reasons
and
motives
of
Religion
by
affliction
:
first
softning
the
obdurate
heart
by
some
sharp
cross
,
taking
down
the
pride
,
confuting
the
Atheism
,
curing
the
wantonness
and
delicacy
of
men's
tempers
,
and
so
bringing
them
to
a
cool
and
thoughtfull
condition
;
and
to
reason
with
themselves
as
the
Prodigal
in
the
Text.
FROM
all
which
we
learn
both
the
hardness
of
a
vicious
heart
,
in
that
nothing
can
pierce
it
but
affliction
,
and
also
the
blindness
and
folly
of
men
who
so
passionately
desire
prosperity
,
together
with
the
great
usefullness
of
affliction
:
and
from
all
these
,
that
it
proceeds
not
from
harshness
and
severity
in
God
that
he
sends
calamities
upon
the
sons
of
men
,
but
there
is
an
illustrious
instance
of
his
wisedom
,
and
of
his
goodness
,
in
those
providential
dispensations
,
since
this
is
the
only
way
of
recovering
and
making
men
good
and
happy
.
§
IV.
LET
us
now
see
in
the
last
place
somewhat
particularly
what
are
the
considerations
the
Prodigal
entertains
his
thoughts
upon
in
this
his
afflicted
condition
.
And
consulting
the
Text
,
and
carrying
along
with
us
a
just
notion
of
the
nature
of
the
case
,
we
shall
find
those
reducible
to
these
four
points
.
I.
HE
considers
what
the
condition
was
he
is
faln
from
,
and
how
happy
he
might
have
been
,
had
it
not
been
for
his
own
folly
.
How
many
hired
Servants
,
&c.
q.
d.
I
that
am
pinched
with
want
now
,
felt
none
in
my
Father's
house
;
I
was
liberally
maintained
,
honourably
treated
,
wanted
nothing
but
the
wisedom
to
understand
my
own
felicity
,
and
in
this
condition
I
might
have
continued
:
for
neither
did
my
Father's
estate
complain
of
the
burden
of
my
accommodations
,
nor
was
he
strait
handed
,
or
abated
any
thing
of
his
Fatherly
affections
towards
me
;
it
was
nothing
but
my
own
folly
ruined
me
.
And
then
2.
HE
proceeds
to
deplore
the
sad
estate
he
is
fallen
into
:
When
I
set
out
from
my
Father's
house
in
quest
of
liberty
,
did
I
ever
dream
of
becoming
a
Slave
?
when
I
despised
the
liberal
provisions
of
his
Family
,
did
I
or
cou'd
I
have
thought
I
should
come
to
want
bread
,
to
feed
upon
husks
?
How
sad
is
the
change
,
how
severe
is
my
fate
,
which
I
know
no
more
how
to
bear
then
how
to
avoid
!
But
that
's
not
the
worst
yet
.
For
3.
HE
forethinks
what
is
like
to
be
the
issue
of
this
.
It
is
not
only
feeding
upon
husks
,
but
I
perish
for
hunger
.
I
have
a
prospect
of
nothing
but
death
before
me
in
the
case
I
am
in
;
I
am
lost
,
undone
,
undone
in
the
most
dreadfull
circumstances
;
for
I
perish
,
and
it
is
with
hunger
;
death
makes
its
sure
approaches
,
and
that
in
the
most
ghastly
shape
:
vivens
vidénsque
pereo
,
I
see
and
feel
my self
dying
.
4.
But
yet
in
the
last
place
,
he
looks
about
him
to
see
if
there
be
not
some
escape
.
I
am
dying
,
(
saith
he
)
but
not
quite
dead
.
Whilest
there
is
life
there
is
hope
;
Who
will
not
catch
hold
of
any
thing
rather
then
perish
?
And
it
agrees
not
with
my
condition
to
stick
at
any
thing
that
can
minister
the
least
probability
of
safety
.
Am
not
I
a
Son
,
though
I
am
here
a
Slave
?
have
I
not
a
Father
,
and
hath
not
he
pity
?
why
then
do
I
stand
still
and
die
,
and
not
rather
make
the
utmost
experiment
?
AFTER
this
manner
we
may
feel
the
pulse
of
the
Prodigal
Son
to
beat
,
and
the
thoughts
of
a
sinner
,
whom
God
hath
awakened
by
affliction
,
move
much
after
the
same
rate
.
For
first
,
as
soon
as
his
eyes
are
opened
,
he
cannot
choose
but
call
to
mind
the
blessedness
of
a
state
of
innocency
,
and
reason
with
himself
on
this
wise
.
What-ever
my
case
is
now
,
sure
I
was
made
in
the
image
of
God
,
placed
under
the
eye
of
his
Providence
,
as
it
were
of
his
Family
and
Table
,
Heaven
and
Earth
ministred
to
me
,
I
was
Lord
of
the
lower
,
and
Favourite
of
the
upper
World
,
as
if
the
one
was
made
on
purpose
to
exercise
and
divert
me
,
and
the
other
to
receive
and
reward
me
.
I
have
a
nature
capable
of
immortality
,
and
had
eternal
life
designed
for
me
as
the
inheritance
of
a
Son
:
and
my
task
of
obedience
was
as
easie
and
honourable
as
my
hopes
were
glorious
.
For
I
had
no
hard
burthen
laid
upon
me
,
nothing
required
of
me
but
what
was
proportionable
to
my
powers
,
and
agreeable
to
the
reason
of
my
mind
;
no
restraint
was
laid
upon
my
passions
,
but
such
as
was
evidently
both
necessary
for
the
World
and
good
for
my self
;
that
it
could
not
be
drawn
into
an
argument
of
harshness
and
severity
in
God
,
nor
make
apology
for
my
transgression
.
All
my
faculties
were
whole
and
intire
,
I
was
neither
tempted
by
necessity
,
nor
oppressed
by
any
fate
;
I
was
therefore
happy
enough
,
and
why
am
I
not
so
still
?
It
is
true
that
humane
nature
hath
miscarried
since
it
came
out
of
the
hands
of
God
,
and
I
carry
the
Skar
of
that
common
Wound
;
yet
is
the
dammage
of
the
first
Adam
so
repaired
by
the
second
,
that
mankind
is
left
inexcusable
in
all
its
actual
transgressions
;
but
especially
in
a
dissolute
and
impenitent
course
of
rebellion
.
Besides
,
I
see
others
whose
circumstances
were
in
all
points
the
same
with
mine
,
and
their
difficulties
and
temptations
no
less
,
to
live
holily
and
comfortably
,
having
either
escaped
the
too
common
pollutions
of
the
world
by
an
early
compliance
with
the
grace
of
God
,
or
at
least
,
quickly
recovered
themselves
by
repentance
.
I
find
therefore
that
I
might
have
lived
in
the
light
of
God's
countenance
,
in
serenity
of
mind
,
quiet
of
conscience
,
sense
of
my
own
integrity
,
and
comfortable
hopes
of
unspeakable
glory
;
in
contemplation
of
which
I
might
have
defied
death
,
and
lived
in
Heaven
upon
Earth
:
but
I
have
been
meerly
fooled
by
my
own
incogitancy
,
and
undone
by
my
own
choice
.
For
proceeds
he
2.
I
have
forfeited
all
this
by
sinning
against
God
,
and
been
so
sottish
as
to
prefer
the
satisfaction
of
my
own
humour
before
all
the
aforesaid
felicities
.
I
have
been
ingratefull
towards
my
great
benefactour
,
broken
the
law
of
my
Creation
,
confronted
the
wisedom
of
the
most
High
,
been
insolent
towards
a
mighty
Majesty
,
violated
just
and
righteous
commandments
,
sinned
against
light
,
knowledge
and
conscience
,
added
presumption
to
folly
,
wilfullness
to
weakness
,
despised
counsels
,
exhortations
,
promises
,
assistances
;
my
sins
are
many
in
number
,
horrible
in
their
aggravations
,
deadly
in
their
continuance
,
and
my
perseverance
in
them
.
By
this
means
I
have
not
onely
wrought
disorder
in
the
world
,
but
disordered
my
own
Soul
,
spoiled
my
own
powers
,
suffered
passion
to
get
head
of
my
reason
,
clouded
my
understanding
,
and
so
by
former
sins
rendered
it
in
a
manner
necessary
that
I
sin
still
.
For
when
I
would
doe
good
,
evil
is
present
with
me
;
I
find
a
law
in
my
members
rebelling
against
the
law
of
my
mind
,
and
carrying
me
into
captivity
to
the
law
of
sin
.
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
?
I
have
driven
away
the
good
Spirit
of
God
,
and
put
my self
under
the
power
of
Satan
,
become
his
slave
and
drudge
.
I
know
nothing
now
of
the
comforts
of
innocence
,
of
the
joy
of
a
good
Conscience
,
mine
is
a
continual
torture
to
me
,
I
have
lost
the
light
of
God's
countenance
,
and
the
very
thoughts
of
him
are
dreadfull
to
me
;
by
all
which
together
life
is
a
burden
,
and
yet
the
thoughts
of
death
are
intolerable
.
Such
reflections
and
considerations
as
these
break
the
very
heart
of
a
sinner
,
and
resolve
him
into
sighs
and
tears
.
3.
BUT
this
is
not
the
worst
of
the
case
,
for
in
the
third
place
he
considers
what
is
like
to
be
the
issue
of
this
.
This
miserable
life
(
saith
the
sinner
)
cannot
last
always
,
death
will
arrest
me
shortly
,
and
present
me
before
a
just
Tribunal
,
the
grave
will
e're
ong
cover
me
,
but
not
be
able
to
conceal
me
,
for
I
must
come
to
Judgment
.
Methinks
I
hear
already
the
sound
of
the
last
Trump
,
Let
the
dead
arise
,
let
them
come
to
judgment
.
I
see
the
Angels
as
Apparitors
gathering
all
the
world
together
,
and
presenting
them
before
that
dreadfull
Tribunal
.
How
shall
I
be
able
with
my
guilty
Conscience
to
appear
upon
that
huge
Theatre
,
before
God
,
Angels
and
Men
?
Methinks
I
see
the
Devil
standing
at
my
right
hand
to
aggravate
those
faults
which
he
prompted
me
to
the
commission
of
.
I
behold
the
Books
opened
,
and
all
the
debaucheries
,
extravagancies
and
follies
of
my
whole
life
laid
open
,
Christ
the
Judge
of
all
the
World
coming
in
flaming
fire
to
take
vengeance
upon
them
that
have
not
known
him
,
nor
obeyed
his
Gospel
.
How
shall
I
endure
his
presence
?
how
shall
I
escape
his
eye
?
I
cannot
elude
his
judgment
,
nor
evade
his
sentence
;
come
then
ye
Rocks
and
fall
upon
me
,
and
ye
Mountains
cover
me
from
the
face
of
the
Lamb
,
and
from
him
that
sitteth
upon
the
Throne
.
But
the
Rocks
rend
in
sunder
,
the
Sea
and
the
Earth
disclose
their
dead
,
the
Earth
dissolves
,
the
Heavens
vanish
as
a
Scroll
,
and
I
hear
the
dreadfull
Sentence
,
Depart
ye
cursed
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
.
Methinks
I
hear
Christ
Jesus
thus
upbraiding
me
:
You
have
listened
to
the
Devil
and
not
to
me
,
I
would
have
saved
you
,
but
you
would
not
be
ruled
by
me
;
you
have
chosen
the
way
of
death
,
now
therefore
you
shall
be
filled
with
your
own
ways
:
I
forewarned
you
what
would
be
the
issue
of
your
courses
,
but
you
would
have
your
full
swing
of
pleasure
for
the
present
,
whatever
came
of
it
hereafter
;
you
laughed
at
judgment
,
and
it
is
come
in
earnest
;
you
have
had
your
time
of
jollity
and
sensual
transports
,
and
now
your
portion
is
weeping
,
and
wailing
,
and
gnashing
of
teeth
.
O
therefore
(
saith
the
sinner
)
that
I
had
never
been
born
,
cursed
be
the
day
that
brought
me
forth
,
and
the
Sun
that
shone
upon
me
;
would
the
womb
had
been
my
grave
,
and
I
had
never
seen
the
light
.
Thus
my
guilty
Conscience
anticipates
its
own
punishment
,
and
I
am
tormented
before
my
time
.
4.
BUT
is
there
no
hope
left
?
must
I
lie
down
thus
in
sorrow
and
despair
?
These
things
I
may
justly
expect
,
but
they
are
not
yet
incumbent
upon
me
;
I
am
yet
alive
,
and
they
say
there
is
hopes
in
the
land
of
the
living
;
the
door
is
not
yet
shut
against
me
,
Hell
hath
not
yet
closed
her
mouth
upon
me
.
I
have
heard
God
is
a
mercifull
God
,
and
thereupon
I
presumed
hitherto
,
and
abused
his
goodness
;
but
sure
his
mercies
are
above
the
measure
of
a
man
;
if
they
be
infinite
like
himself
,
he
hath
more
goodness
then
I
have
ingratitude
.
Possibly
there
may
be
some
hope
left
in
the
bottom
of
this
Pandora's
Box
of
calamities
;
if
there
be
none
,
it
is
in
vain
to
repent
,
fruitless
to
weep
,
endless
to
bewail
,
madness
to
adde
to
my
own
infelicities
.
If
there
be
a
rigid
fate
upon
me
,
I
will
curse
God
and
die
.
But
sure
whilest
there
is
a
God
there
must
be
goodness
,
his
Name
speaks
his
Nature
;
will
he
break
a
bruised
reed
?
will
he
contend
with
dust
and
ashes
?
Can
infinite
perfection
be
implacable
and
inexorable
?
It
is
true
he
hath
no
need
of
me
,
but
for
the
same
reason
he
cannot
delight
in
my
misery
.
He
cannot
repent
and
change
his
mind
,
because
his
wisedom
foresaw
from
the
beginning
all
possible
contingencies
;
but
if
I
repent
and
change
my
mind
,
the
same
inchangeableness
of
his
will
oblige
him
as
well
then
to
save
me
,
as
before
to
destroy
me
.
How
far
he
will
extend
mercy
,
and
what
instances
he
will
make
of
it
I
cannot
define
;
but
who
knows
but
he
may
yet
admit
of
my
submission
?
however
,
I
cannot
be
worse
then
I
am
,
and
it
is
possible
my
condition
may
be
better
;
here
I
perish
certainly
,
if
I
cast
my self
upon
his
goodness
I
can
but
perish
,
therefore
I
will
try
,
I
will
arise
and
go
to
my
Father
,
&c.
And
thus
his
deliberation
brings
him
to
resolution
,
which
is
the
second
Stage
of
Repentance
.
CHAP.
II.
Of
Resolution
.
THE
CONTENTS
.
-
§
I.
That
Consideration
,
and
all
those
other
previous
acts
of
the
mind
mentioned
in
the
former
Chapter
frequently
miscarry
,
and
are
nothing
till
they
are
fixed
by
Resolution
.
-
§
II.
The
nature
of
Resolution
of
the
will
,
and
the
force
and
efficacy
thereof
;
which
is
shewed
to
be
such
,
as
that
the
Devil
,
nor
any
other
being
under
God
can
force
it
.
The
importance
of
that
truth
briefly
shewed
,
and
the
proof
of
it
from
experience
.
-
§
III.
The
properties
of
a
true
Penitent
Resolution
.
1.
That
it
be
not
rash
but
deliberate
.
2.
That
it
be
peremptory
.
3.
Present
.
And
4.
uniform
and
universal
.
-
§
IV.
The
Inducements
of
a
Penitent
Resolution
.
1.
It
s
availableness
with
God
by
the
exorableness
of
his
Nature
.
2.
The
possibility
of
performing
it
.
And
3.
The
easiness
of
it
by
the
power
of
his
grace
.
4.
The
flat
necessity
of
coming
to
it
.
§
I.
WE
have
seen
in
the
foregoing
Chapter
the
motions
of
an
awakened
Conscience
,
the
working
of
a
troubled
minde
,
and
therein
the
first
glimpses
of
hope
,
and
signs
of
recovery
.
But
let
not
any
man
think
that
when
he
is
arrived
at
this
condition
,
his
work
is
done
,
his
peace
made
with
God
,
and
he
become
a
true
Convert
.
For
if
he
stay
here
he
perishes
as
certainly
as
if
he
had
never
made
any
reflection
,
or
considered
at
all
.
It
is
one
thing
to
be
apprehensive
of
ones
danger
,
and
a
far
greater
to
have
escaped
it
.
The
discovery
of
a
disease
is
necessary
in
order
to
the
cure
,
but
it
is
far
from
the
cure
it self
.
It
is
an
unhappy
but
not
an
unusual
sight
,
to
see
men
upon
whom
either
the
pain
of
some
present
affliction
,
or
the
fearfull
prospect
of
divine
vengeance
hereafter
,
may
have
so
far
prevailed
,
as
to
make
them
with
great
shame
and
abhorrence
reflect
upon
their
former
disorders
,
and
cast
up
their
pleasant
morsels
,
who
yet
shall
quickly
return
again
to
their
own
vomit
,
and
resume
their
usual
extravagancies
.
A
Rock
it self
may
be
observed
to
drop
upon
change
of
weather
,
which
nevertheless
relents
not
,
but
is
as
hard
,
and
as
much
a
Rock
as
ever
.
And
some
extraordinary
accident
may
rouze
the
most
careless
sinner
,
and
put
him
upon
an
effort
of
purging
off
his
impurities
,
who
yet
when
the
storm
is
over
,
shall
settle
again
upon
his
Lees.
It
is
no
very
rare
thing
to
observe
men
dissolve
into
tears
,
and
weep
as
heartily
over
their
old
sins
,
as
ancient
friends
doe
when
there
is
a
necessity
of
parting
;
and
yet
(
like
them
)
wish
and
hope
to
meet
and
enjoy
each
other
again
.
THEREFORE
as
we
see
the
formerly
dissolute
,
but
now
relenting
Son
in
the
Text
,
contents
not
himself
with
passionate
expressions
,
or
ineffective
wishes
,
but
resolves
upon
action
,
I
will
arise
(
saith
he
)
and
goe
to
my
Father
:
So
the
true
penitent
sinner
that
is
in
earnest
to
save
his
Soul
,
sits
not
down
under
a
dozing
melancholy
,
pleases
not
himself
with
wishing
and
complaining
,
spends
not
his
time
in
doubting
and
disputing
,
but
puts
himself
forward
upon
the
business
:
For
(
saith
he
)
whilest
I
sit
still
,
time
passes
away
,
life
flies
away
apace
,
and
death
and
judgment
are
coming
on
,
wherefore
some
speedy
course
must
be
taken
,
and
there
is
but
one
way
what
affords
any
hope
,
which
is
that
of
real
reformation
;
in
which
case
no
deliberations
shall
hold
me
longer
in
suspence
,
no
floth
shall
benumb
me
,
nothing
shall
tempt
me
to
delay
any
longer
.
I
am
resolved
I
will
make
the
experiment
of
becoming
a
new
man
from
an
old
sinner
,
and
upon
these
terms
I
will
cast
my self
upon
God's
mercy
,
and
if
I
perish
I
perish
.
§
II.
THIS
is
the
second
Stage
of
Repentance
,
(
viz.
)
Resolution
,
which
I
am
now
further
to
treat
of
.
But
it
is
evident
by
what
we
have
said
already
,
that
the
Resolution
we
are
to
speak
of
,
is
not
a
meer
logical
conclusion
by
way
of
inference
from
premises
,
that
such
or
such
a
thing
is
best
and
fit
to
be
done
,
for
every
man
that
uses
his
reason
cannot
choose
but
speculatively
assent
to
this
as
his
duty
and
his
interest
,
the
proceedings
of
reason
being
as
natural
and
necessary
as
those
of
sense
.
Insomuch
that
it
is
not
in
a
man's
power
to
deny
a
plain
consequence
,
or
disbelieve
what
there
is
evident
reason
for
.
There
is
therefore
no
moral
vertue
in
such
a
conclusion
,
and
so
a
man
may
perish
notwitstanding
:
as
it
is
too
notorious
that
many
dōe
,
who
act
contrary
to
such
conclusions
of
their
reason
.
But
the
Resolution
we
here
intend
,
and
which
we
make
the
second
step
of
Repentance
is
practical
,
and
the
act
of
the
will
;
namely
,
its
decretory
and
definitive
sentence
for
the
actual
prosecution
of
such
a
course
,
as
by
Consideration
and
the
former
process
of
reason
is
discovered
to
be
fit
and
necessary
.
Or
rather
,
it
is
the
wills
actual
application
of
it self
to
the
business
,
in
conformity
to
which
,
all
the
inferiour
powers
are
put
into
action
also
,
as
being
subject
to
its
authority
,
influenced
upon
by
its
power
,
and
carried
about
with
the
swinge
of
this
primum
mobile
,
this
first
and
great
Orb
of
the
Soul
.
FOR
the
more
clear
understanding
of
this
power
of
the
will
,
and
of
the
nature
of
Resolution
,
let
us
suppose
Reason
and
Sense
as
two
parties
pleading
their
respective
causes
and
interests
;
in
which
case
,
if
we
should
suppose
a
kind
of
drawn
battel
between
them
,
and
the
matter
left
in
aequilibrio
;
notwithstanding
,
it
is
within
the
power
of
the
will
to
give
the
cause
which
way
it
pleases
;
or
suppose
also
,
that
Reason
acquitts
it self
never
so
well
,
and
baffles
its
adversary
,
yet
all
will
be
but
a
speculation
,
and
no
effects
follow
till
the
will
interposes
its
sovereignty
,
and
decrees
peremptorily
what
shall
be
done
.
And
then
whatever
the
merits
of
the
cause
be
,
the
inferiour
powers
without
dispute
apply
themselves
to
the
execution
.
For
(
to
use
another
allusion
)
Reason
is
as
the
Card
which
directs
the
course
,
and
shews
what
is
fittest
to
be
done
:
but
the
Will
is
as
the
Helm
and
Rudder
that
turns
about
the
whole
Fabrick
.
This
is
that
which
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
not
a
lawlesness
or
authority
to
do
what
we
will
,
nor
yet
an
ability
to
effect
whatever
we
please
;
but
a
capacity
within
our selves
of
determining
our selves
,
and
making
our
own
choice
.
NOW
that
we
have
indeed
such
a
capacity
is
matter
of
daily
experience
;
for
we
cannot
but
have
observed
,
that
oftentimes
when
Reason
and
Religion
have
recommended
such
things
to
us
,
and
convinced
us
of
the
importance
of
them
,
yet
we
have
followed
our
passions
notwithstanding
,
and
done
quite
contrary
to
the
clearest
dictates
of
our
mind
,
in
the
words
of
the
Apostle
,
Rom.
7.
23.
We
have
found
a
law
in
our
members
rebelling
against
the
law
of
our
mind
,
and
leading
us
captive
to
the
law
of
sin
.
And
contrariwise
,
sometimes
we
have
checked
and
subdued
the
importunities
of
our
passions
,
and
cast
the
Scale
on
the
side
of
Conscience
and
Religion
,
and
both
these
out
of
the
freedom
of
our
own
Souls
.
It
is
true
,
that
very
ordinarily
in
the
former
of
these
cases
,
the
Devil
may
promote
the
business
by
his
temptations
;
and
in
the
latter
it
is
certain
(
as
we
heretofore
have
given
caution
)
that
there
is
the
concurrence
of
the
Divine
Grace
,
and
influence
of
the
Holy
Spirit
;
but
both
in
the
one
and
the
other
man
acts
freely
nevertheless
,
suffering
no
violence
nor
compulsion
.
For
though
there
can
be
no
doubt
,
but
that
God
(
who
made
man
,
and
can
dissolve
him
when
he
pleases
)
by
the
exercise
of
his
Omnipotence
may
controul
the
elections
of
men
,
or
overrule
them
to
whatsoever
he
will
;
yet
it
is
not
reasonable
to
think
he
will
,
or
doth
ordinarily
doe
so
.
Determine
them
to
evil
he
cannot
,
upon
the
account
either
of
his
own
purity
,
justice
,
or
wisedom
;
and
for
his
over-bearing
them
to
the
doing
of
that
which
is
good
,
besides
that
we
cannot
understand
how
it
leaves
any
room
for
reward
in
such
a
case
;
it
seems
as
much
to
reproach
his
wisedom
in
the
first
creation
of
such
beings
,
as
to
display
his
power
in
controuling
their
actions
and
elections
,
and
would
be
as
unseemly
a
Phaenomenon
,
as
for
him
to
cross
and
pervert
the
common
course
of
naturall
causes
.
AND
for
the
Devil
,
though
he
by
the
order
of
his
Creation
be
of
an
higher
rank
,
and
of
greater
power
then
we
;
yet
he
is
by
no
means
able
to
force
our
wills
,
or
to
rescind
the
decrees
of
a
free
mind
.
God
permits
him
to
use
his
cunning
,
and
to
shew
his
malice
,
in
contriving
baits
to
allure
and
catch
us
,
and
several
ways
to
give
us
disturbance
;
but
if
he
should
allow
him
to
force
us
,
we
may
be
sure
there
should
never
have
been
any
one
good
man
in
the
world
.
THE
objects
that
present
themselves
to
us
from
without
,
can
but
court
our
acceptance
,
not
obtrude
themselves
upon
us
:
they
knock
at
our
door
but
cannot
break
in
upon
us
;
or
they
present
us
motives
to
alter
our
resolutions
,
but
it
is
in
our
power
still
,
whether
we
will
revoke
them
.
FOR
Example
,
and
the
common
usage
of
the
world
,
the
power
of
which
is
so
much
magnified
by
some
men
,
as
if
they
thought
it
sufficient
to
make
an
apology
for
all
our
follies
;
It
is
so
inconsiderable
in
this
case
,
that
if
we
duely
consider
its
efficacy
,
we
must
pronounce
of
it
,
that
it
works
only
metaphorically
not
physically
,
and
is
at
most
but
an
Ideal
cause
,
(
if
we
will
call
it
so
)
sufficient
to
abuse
men
of
soft
and
easie
minds
,
but
not
the
manly
and
generous
.
As
for
the
lower
and
meerly
animal
powers
in
us
,
they
(
as
we
noted
before
)
may
corrupt
the
imagination
,
and
begin
to
form
a
seditious
party
within
us
;
but
it
is
still
in
the
power
of
the
will
(
till
it
dethrones
it self
)
so
to
suppress
them
that
they
shall
never
be
successfull
in
their
rebellion
.
BUT
then
in
the
last
place
,
for
Reason
it self
,
which
some
men
governing
themselves
by
an
old
maxime
,
(
voluntas
semper
sequitur
dictamen
intellect
ûs
)
suppose
to
prescribe
so
authoritatively
to
the
will
,
as
that
the
priviledge
of
freedom
belongs
rather
to
the
former
then
the
latter
;
if
that
were
true
,
(
i.
e.
if
the
will
must
proceed
upon
the
dictates
of
reason
)
there
would
be
no
such
thing
as
liberty
at
all
,
because
it
is
not
in
our
power
what
light
our
understandings
shall
have
,
and
as
I
have
noted
before
,
we
cannot
believe
what
we
will
,
nor
understand
things
otherwise
then
they
are
represented
to
us
;
therefore
if
the
will
have
not
a
power
of
acting
contrary
to
our
understanding
,
as
perfect
a
fatality
is
introduced
,
as
is
to
be
found
amongst
natural
agents
.
Besides
,
we
find
by
constant
observation
of
our selves
and
the
world
,
that
in
passion
,
in
love
,
in
the
pursuit
of
riches
,
and
honour
,
and
most
of
our
prosecutions
,
we
sometimes
follow
our
reason
,
sometimes
go
before
it
,
and
sometimes
quite
cross
it
.
It
is
true
indeed
,
we
ordinarily
have
some
(
either
reason
or
pretence
of
reason
)
or
other
,
to
countenance
our
elections
,
because
otherwise
it
could
not
be
called
choice
where
there
is
no
end
propounded
,
or
design
aimed
at
,
(
which
I
think
is
all
that
the
aforesaid
obsolete
maxime
intends
.
)
Nevertheless
since
it
is
manifest
we
oftentimes
follow
that
which
we
know
,
not
to
be
the
best
reason
,
even
then
when
we
follow
it
,
we
may
thereby
be
sufficiently
convinced
of
the
arbitrary
power
of
our
own
wills
.
THIS
which
we
have
been
asserting
is
a
truth
of
that
importance
,
that
the
denial
thereof
cuts
the
very
sinews
of
all
industry
,
destroys
the
differences
of
good
and
evil
,
takes
away
all
principles
of
Conscience
,
all
arguments
of
Repentance
,
(
as
we
have
shewed
before
)
and
herewith
makes
that
natural
passion
of
ingenuous
shame
,
which
mankind
is
peculiarly
endowed
with
,
utterly
senseless
and
unaccountable
.
But
the
truth
of
this
supposed
,
we
easily
understand
both
the
nature
and
force
of
Resolution
,
which
is
the
only
thing
we
have
aimed
at
.
TO
proceed
therefore
;
The
Son
in
the
Text
conscious
of
this
truth
,
and
as
well
sensible
of
his
own
liberty
,
as
certain
of
the
necessity
of
taking
some
course
or
other
to
relieve
himself
,
saith
in
the
words
before
recited
,
I
will
arise
,
I
will
go
to
my
Father
,
I
will
say
unto
him
,
&c.
And
the
Resolutions
of
every
Penitent
are
to
the
same
effect
;
(
viz.
)
I
will
not
fit
with
my
hands
folded
up
as
a
man
infatuated
and
fitted
for
destruction
;
I
will
spend
no
more
time
doubting
and
disputing
,
nor
abandon
my self
to
desperation
;
I
'le
endeavour
both
to
cease
to
do
evil
,
and
to
learn
to
do
well
;
I
will
take
shame
to
my self
,
acknowledge
my
folly
,
and
accept
the
punishment
of
my
iniquity
.
I
will
earnestly
deprecate
the
divine
displeasure
,
and
implore
his
mercy
and
pardon
.
In
short
,
whatsoever
difficulty
appear
in
the
business
,
or
whatsoever
temptations
may
assault
me
,
I
will
desist
my
former
course
,
and
make
it
my
care
to
undoe
all
that
was
amiss
,
and
make
amends
for
my
former
follies
by
my
future
zeal
and
diligence
.
§
III.
BUT
that
these
things
may
be
the
more
evident
,
let
us
now
in
the
next
place
see
the
properties
and
essential
requisites
of
a
true
Penitent
Resolution
.
And
they
are
these
four
.
-
1.
It
is
deliberate
,
and
taken
up
upon
mature
consideration
.
-
2.
It
is
peremptory
.
-
3.
It
is
a
resolution
de
praesenti
.
-
4.
Lastly
,
It
is
universal
.
FIRST
,
a
true
Resolution
is
serious
and
deliberate
,
not
like
those
rash
vows
which
men
make
in
a
fit
or
an
agony
;
and
which
last
no
longer
then
the
heat
,
or
the
distress
.
Many
men
there
are
that
now
and
then
take
a
pet
at
their
old
sins
,
when
they
have
found
themselves
disappointed
of
either
the
pleasure
or
the
security
which
they
promised
themselves
in
the
enjoyment
of
them
;
or
that
for
their
sake
they
are
surprized
with
some
calamity
they
did
not
expect
;
and
whilest
that
disgust
lasts
,
they
seem
mightily
resolved
for
ever
to
break
with
them
;
but
as
soon
as
that
mood
is
over
,
like
old
friends
,
they
are
quickly
reconciled
,
and
return
to
their
former
graciousness
.
It
is
not
to
be
doubted
but
that
the
Prodigal
Son
had
many
a
Lucid
interval
before
this
;
and
as
often
as
he
met
with
any
sharp
cross
or
vexation
in
his
way
,
had
relenting
thoughts
,
and
wished
himself
again
at
his
Father's
house
;
but
it
was
but
a
flash
,
an
extempore
motion
,
a
passion
,
not
a
cool
rational
choice
;
there
was
no
deliberation
,
and
therefore
no
Resolution
,
and
so
nothing
came
of
it
.
Infigi
debet
persuasio
ad
totam
vitam
pertinens
,
hoc
est
quod
decretum
voco
.
Sen.
Ep.
95.
That
(
saith
Seneca
)
which
amounts
to
a
Resolution
must
be
settled
in
the
mind
,
founded
in
reason
,
rooted
in
the
judgment
,
not
loose
,
occasional
,
and
upon
emergency
.
When
a
man
having
considered
all
the
pleasures
and
advantages
of
sin
on
the
one
hand
,
and
all
the
difficulties
and
self-denial
of
vertue
on
the
other
,
hath
measured
the
hopes
and
the
fears
,
compared
the
present
with
the
future
,
and
represented
the
whole
Series
of
things
to
his
own
mind
;
and
then
comes
to
a
conclusion
,
this
is
Resolution
.
Jos.
24.
15.
Such
a
determination
as
this
Joshua
puts
the
people
of
Israel
upon
;
on
the
one
hand
he
represents
to
them
the
great
reasons
they
had
to
adhere
to
,
and
serve
the
true
God
of
Israel
;
and
on
the
other
,
the
difficulties
of
so
doing
;
the
sincerity
and
accuracy
which
his
Worship
and
Service
required
,
and
the
danger
of
his
severity
if
they
neglected
it
:
and
then
he
exhorts
them
to
lay
their
hand
upon
their
heart
,
to
consider
all
things
with
themselves
,
to
resolve
of
nothing
rashly
,
but
upon
the
fullest
satisfaction
:
vers.
15.
If
it
seem
evil
unto
you
to
serve
the
Lord
,
choose
you
this
day
whom
you
will
serve
,
&c.
and
vers.
16.
the
people
answered
and
said
,
God
forbid
that
we
should
forsake
the
Lord
to
serve
other
Gods
,
&c.
and
then
lastly
,
vers.
26.
He
writes
all
these
passages
in
a
Book
,
makes
an
authentick
record
thereof
&
withal
sets
up
a
stone
of
memorial
to
make
the
greater
impression
,
and
to
give
the
more
solemnity
to
the
whole
business
.
AND
this
same
thing
is
that
which
our
Saviour
himself
intends
in
those
two
famous
Parables
,
concerning
the
man
about
to
build
a
Tower
,
Luk
14.
28
,
&c.
and
the
Prince
going
to
War
;
which
we
have
taken
notice
of
before
.
Our
Saviour
would
have
men
that
come
to
him
,
and
pretend
to
imbrace
his
Religion
,
to
count
the
cost
of
it
,
to
know
the
worst
of
things
,
to
reckon
upon
all
that
may
happen
:
and
so
also
Jesus
the
Son
of
Syrach
advises
,
Eccles.
2.
1
,
2.
My
Son
,
if
thou
come
to
serve
the
Lord
,
prepare
thy
Soul
for
temptation
.
q.
d.
If
thou
designest
to
enter
upon
a
course
of
vertue
,
thou
must
forethink
the
impediments
as
well
as
the
incouragements
,
the
conflict
as
well
as
the
crown
,
and
arm
thy self
with
resolution
accordingly
.
IT
is
the
artifice
of
the
Devil
to
represent
only
the
fair
side
of
things
to
men
,
to
hide
the
hook
with
the
bait
.
It
's
noted
by
the
Evangelist
,
that
he
shewed
our
Saviour
the
Kingdoms
of
the
world
,
Matt.
4.
8.
and
the
glory
of
them
;
he
set
forth
no
Scene
of
the
troubles
,
vexations
,
vanities
and
disappointments
of
the
world
,
but
all
was
beauty
and
glory
.
For
he
designs
to
surprize
and
lies
at
catch
for
men
,
and
knows
it
is
his
interest
they
should
not
consider
,
nor
curiously
inquire
into
the
just
state
of
things
,
but
take
a
transient
glance
only
,
and
do
all
in
a
hurry
.
BUT
it
is
not
God's
way
to
surprize
men
,
and
make
advantage
of
their
inadvertency
,
for
he
is
not
pleased
with
the
sacrifice
of
fools
;
it
is
a
reasonable
service
he
requires
,
(
viz.
)
that
men
consider
what
they
do
,
and
chuse
him
wisely
and
seriously
.
NOR
is
it
the
condition
of
vertue
to
have
an
alluring
outside
,
to
tempt
men's
passions
,
or
impose
upon
their
imaginations
;
it
hath
a
matronal
beauty
,
no
meretricious
paint
;
it
consists
in
a
real
and
substantial
excellency
,
which
only
can
work
upon
him
that
considers
:
so
that
no
man
falls
in
love
with
it
upon
a
glance
,
nor
espouses
it
suddenly
,
but
upon
clam
debate
of
its
real
and
inward
perfections
.
And
his
love
is
founded
in
reason
,
matured
by
time
,
and
confirmed
by
experience
.
Or
if
there
be
any
man
that
pretends
to
vertue
upon
other
terms
,
it
is
no
uncharitableness
to
prophesie
,
that
whatever
his
present
heats
and
transports
may
be
,
they
will
quickly
cool
and
come
to
nothing
.
Matt.
13.
Such
cases
being
fitly
resembled
by
our
Saviour
to
the
stony
ground
,
which
received
the
Seed
with
joy
at
first
,
and
promised
fair
for
a
mighty
harvest
;
but
having
not
depth
of
earth
brought
nothing
to
perfection
:
Psal.
129.
7.
The
Mower
filled
not
his
hand
therewith
,
nor
the
Reaper
his
bosome
.
AND
indeed
herein
seems
to
lie
the
true
and
immediate
reason
of
most
or
all
of
those
shamefull
apostasies
,
by
which
the
name
of
God
and
Religion
are
so
much
dishonoured
:
(
viz.
)
that
men
fall
off
from
hopefull
beginnings
,
and
end
in
the
flesh
,
after
they
had
begun
in
the
Spirit
,
as
the
Apostle's
phrase
is
,
namely
,
there
was
not
depth
of
earth
,
no
sufficient
serious
consideration
of
what
they
undertook
.
For
it
is
certain
,
there
are
no
insuperable
difficulties
in
Religion
,
no
irresistible
temptations
to
the
contrary
;
God
is
not
worse
then
his
word
,
nor
doth
change
his
terms
,
nor
can
any
man
see
any
reason
to
alter
his
mind
if
he
calculated
as
he
might
have
done
at
first
;
but
they
considered
not
,
counted
not
the
cost
,
and
so
are
surprized
and
beaten
off
.
And
the
holy
Gospel
gives
us
no
less
a
man
then
St.
Peter
himself
,
for
instance
hereof
:
He
in
a
great
pang
of
devotion
to
his
Master
goes
out
before
the
Camp
of
Israel
,
defies
Goliah
and
all
the
uncircumcised
Philistins
,
dares
and
challenges
danger
it self
;
and
Lord
(
saith
he
)
If
all
men
should
forsake
thee
,
yet
will
not
I
:
If
I
must
die
for
thee
,
I
will
not
forsake
thee
.
But
it
was
only
an
heat
,
and
a
bravery
of
the
Apostle
;
he
had
not
seriously
considered
the
business
,
nor
forecasted
what
might
ensue
;
there
was
no
mature
deliberation
,
no
preparations
for
a
real
encounter
,
and
therefore
it
sped
accordingly
,
and
he
came
off
shamefully
:
and
in
him
we
have
a
standing
example
of
the
frailty
of
the
greatest
passion
,
and
of
the
necessity
that
counsel
and
deliberation
ground
our
Resolutions
.
By
which
means
also
they
will
become
2.
DECRETORY
and
Peremptory
,
which
is
the
second
property
of
vertuous
Resolution
.
There
are
some
men
whom
an
affectionate
discourse
,
a
serious
Sermon
,
or
any
notable
accident
,
will
put
into
a
fit
of
devotion
,
which
shall
last
only
untill
something
else
come
in
the
way
,
and
then
theformer
impressions
give
way
to
the
latter
.
These
we
commonly
call
good
natured
men
,
whose
facility
of
temper
puts
them
at
the
mercy
of
every
contingency
,
and
they
are
good
and
bad
as
occasion
serves
:
Clouds
they
are
without
water
,
carried
about
of
every
wind
,
(
as
St.
Jude
expresses
it
,
vers.
12.
)
or
as
St.
James
,
Double
minded
men
,
and
unstable
in
all
their
ways
;
Jam.
1.
8.
that
have
no
settled
principle
,
nothing
fixed
and
constant
to
govern
themselves
by
.
To
these
the
Prophecie
of
Jacob
concerning
his
Son
Reuben
,
may
fitly
be
applied
,
Gen.
49.
4.
Vnstable
as
water
,
therefore
thou
shalt
not
excell
:
such
irresolute
tempers
can
never
arrive
at
any
excellency
of
vertue
.
THE
people
of
the
Jews
had
no
doubt
a
good
mind
to
be
in
possession
of
the
land
of
Canaan
,
notwithstanding
when-ever
they
met
with
any
difficulty
,
then
would
to
God
we
were
again
by
the
flesh-pots
of
Aegypt
;
and
none
of
these
light
and
mutable
persons
ever
came
to
the
good
Land
.
There
were
Anakims
and
Giants
,
and
a
thousand
difficulties
ran
in
their
heads
which
enfeebled
them
for
the
enterprize
;
only
Joshua
and
Caleb
,
and
such
as
were
animated
by
their
brave
example
,
and
said
,
Come
let
us
go
up
,
for
we
are
able
to
conquer
:
only
such
I
say
came
to
the
possession
of
it
.
1
Kings
18.
21.
How
long
halt
ye
between
two
opinions
?
(
said
the
Prophet
to
the
men
of
Israel
)
If
Baal
be
God
serve
him
,
but
if
Jehovah
be
God
then
serve
him
.
q.
d.
Whether
you
serve
the
true
God
or
the
false
,
irresolution
spoils
all
devotion
either
way
;
for
whilst
you
doubt
and
dispute
your
way
,
you
do
but
halt
towards
your
end
and
design
.
Accordingly
Moses
indeavours
to
raise
a
generosity
of
mind
in
the
men
of
Israel
,
by
those
words
,
Deut.
26.
17.
Thou
hast
vouched
the
Lord
this
day
to
be
thy
God
.
q.
d.
It
now
becomes
you
to
be
religious
in
earnest
,
to
serve
God
with
a
perfect
heart
and
a
willing
mind
,
for
you
have
now
put
it
past
all
dispute
,
you
have
chosen
and
resolved
the
Lord
to
be
your
God
,
and
therefore
be
consistent
with
your selves
.
THERE
is
no
vertue
in
a
faint
velleity
,
when
men
shall
speak
as
Agrippa
in
the
Acts
,
Almost
thou
persuadest
me
to
be
a
Christian
.
It
is
no
wisedome
to
put
in
Cautions
now
,
't
is
only
the
language
of
the
sluggard
,
to
say
there
is
a
Lion
in
the
way
.
Postquam
consulueris
maturè
facto
opus
est
.
All
gallantry
of
mind
is
now
(
after
deliberation
)
to
take
up
an
immoveable
resolution
;
for
Vertue
is
neither
a
wary
diffidence
nor
a
hot
fit
of
zeal
,
but
a
constant
vital
heat
,
and
a
settled
temper
of
mind
.
The
young
man
in
the
Gospel
,
St.
Mark
10.
22.
comes
to
our
Saviour
,
Good
Master
what
good
thing
shall
I
doe
that
I
may
inherit
eternal
life
?
He
thought
it
a
fine
thing
to
be
a
candidate
of
the
other
World
:
eternal
life
which
our
Saviour
preached
and
promised
,
was
a
glorious
and
very
desirable
thing
;
and
he
could
be
well
content
to
become
a
Disciple
of
Christ
,
and
to
do
some
very
good
thing
that
he
might
attain
it
.
For
indeed
,
eternal
life
is
that
which
no
man
can
chuse
but
desire
;
to
have
a
mind
to
be
saved
is
no
sign
of
grace
;
for
a
man
must
expresly
hate
himself
should
he
do
otherwise
.
Thus
far
therefore
he
was
right
;
but
after
all
this
he
went
away
sorrowfull
without
his
errand
;
he
had
not
throughly
resolved
with
himself
to
go
through
with
it
,
he
could
not
find
in
his
heart
(
like
the
wise
Merchant
)
to
sell
and
part
with
all
he
had
to
purchase
this
pearl
of
inestimable
price
.
But
the
true
Penitent
sets
down
an
immoveable
resolution
to
go
through
what-ever
it
cost
him
.
I
have
faultered
too
long
already
(
faith
he
)
now
stat
sententia
,
it
is
as
the
Law
of
the
Medes
and
Persians
with
me
,
nothing
shall
dispense
with
my
purpose
,
or
assoil
my
resolutions
.
I
will
now
return
.
And
that
brings
me
to
the
3.
THIRD
property
of
a
vertuous
resolution
:
It
is
de
praesenti
,
a
present
Resolution
;
like
that
of
the
Psalmist
,
Psal.
119.
vers.
59
,
60.
I
thought
upon
my
ways
,
and
turned
my
feet
to
thy
precepts
.
I
made
haste
,
and
delayed
not
to
keep
thy
righteous
judgments
.
q.
d.
My
consideration
lead
me
to
resolution
of
amendment
,
and
I
found
the
nature
and
consequence
of
that
was
such
,
as
to
admit
of
no
delay
;
I
therefore
set
presently
about
it
.
A
resolution
of
amendment
which
commences
not
presently
,
but
intends
to
do
it
hereafter
,
is
no
repentance
nor
any
good
sign
of
grace
;
forasmuch
as
it
is
probable
that
there
is
no
man
in
the
whole
world
,
at
least
under
the
light
of
the
Gospel
,
and
who
hath
ever
reflected
upon
himself
,
or
thought
of
God
and
another
life
,
but
hath
some
time
or
other
resolved
to
become
a
new
man
.
And
indeed
,
this
is
the
most
fatal
cheat
men
put
upon
themselves
,
and
I
fear
now
there
are
multitudes
entered
into
the
chambers
of
darkness
,
and
an
irreversible
estate
,
that
for
a
great
part
of
their
lives
carried
along
with
them
both
convictions
of
the
necessity
of
reformation
,
and
resolutions
one
time
or
other
to
set
about
it
.
The
Reader
is
desired
to
peruse
three
short
but
sad
stories
to
this
purpose
in
Dr.
J.
Taylor
's
Great
Exemplar
.
For
as
I
said
before
,
it
is
but
self-love
to
desire
eternal
life
;
and
no
man
that
considers
at
all
,
can
think
but
something
must
be
done
for
the
attainment
of
it
;
or
(
so
thinking
)
can
so
desperately
abandon
himself
as
not
to
intend
to
do
it
.
But
he
understands
not
sufficiently
either
the
evil
or
the
danger
of
sin
,
much
less
hath
any
true
sense
of
vertue
,
Part
3.
that
can
find
in
his
heart
to
procrastinate
and
adjourn
the
resolution
of
casting
off
the
former
and
applying
himself
to
the
latter
:
Disc.
19.
For
where
the
mischief
is
intolerable
on
the
one
hand
,
Sect.
5.
and
the
good
and
happiness
the
most
unspeakable
and
highest
that
can
be
,
on
the
other
;
there
can
be
neither
wisedom
nor
safety
in
any
other
course
then
that
which
Solomon
directs
,
Eccles.
9.
10.
Whatever
thy
hand
finds
to
doe
,
doe
it
with
all
thy
might
;
for
there
is
no
work
,
nor
device
,
nor
knowledge
,
nor
wisedom
in
the
grave
whither
thou
goest
.
When
once
death
hath
closed
our
eyes
,
the
time
of
probation
is
over
,
the
day
of
grace
certainly
shuts
in
,
and
the
night
cometh
when
no
man
can
work
:
And
who
that
either
understands
the
frail
contexture
of
his
body
,
or
the
many
thousand
accidents
it
is
subject
to
,
can
be
warrantie
for
his
own
life
one
moment
beyond
the
present
?
or
if
that
should
be
continued
,
who
shall
secure
us
that
a
day
of
grace
shall
last
as
long
as
we
live
?
Who
shall
prescribe
to
the
Almighty
that
he
shall
wait
our
leisure
,
and
accept
us
at
last
?
All
which
things
considered
,
he
that
only
resolves
to
amend
hereafter
,
is
certainly
resolved
not
to
amend
now
;
and
therefore
is
in
no
state
of
repentance
,
nor
in
the
way
of
mercy
.
WHEREFORE
the
true
Penitent
resolves
presently
to
arise
,
I
have
trifled
too
long
already
(
faith
he
)
It
is
no
dallying
any
longer
in
a
business
of
this
nature
.
I
have
been
couzened
by
my
own
heart
oft
enough
,
I
will
trust
my self
for
day
no
longer
.
I
do
not
find
my
heart
either
more
willing
or
more
able
to
perform
by
all
the
time
I
have
given
it
:
but
quite
contrary
,
my
ability
is
less
,
and
my
debt
greater
;
my
heart
harder
,
my
affections
more
ingaged
,
and
lesse
willing
to
come
off
.
I
do
not
find
that
the
longer
I
serve
the
Devil
,
he
is
ever
the
likelier
to
manumit
me
;
nay
I
feel
the
longer
I
serve
him
,
the
heavier
chains
he
lays
upon
me
.
If
he
can
persuade
me
that
it
is
yet
too
soon
to
return
to
God
,
he
will
by
the
same
Logick
persuade
me
hereafter
that
it
is
too
late
.
And
I
find
by
experience
that
if
my
heart
be
bad
to
day
,
it
is
likely
to
be
worse
to
morrow
:
I
cannot
think
it
reasonable
to
expect
that
God's
Spirit
will
strive
with
me
the
more
I
resist
him
;
nor
dare
I
trust
that
grace
should
abound
the
more
my
sin
abounds
.
A
day
neglected
now
,
for
ought
I
know
,
may
be
as
much
as
my
Soul
is
worth
,
and
may
cost
me
eternity
:
now
by
God's
grace
I
find
it
in
my
heart
to
return
,
and
now
I
'll
put
it
in
execution
.
I
will
no
more
venture
upon
uncertainties
,
nor
forgo
what
is
in
my
power
for
what
is
not
:
I
will
not
promise
to
pay
hereafter
what
I
am
not
willing
now
to
perform
.
No
more
therefore
of
the
sluggard
,
Yet
a
little
sleep
,
a
little
slumber
,
a
little
folding
of
the
hands
to
sleep
.
I
will
now
arise
and
return
to
my
Father
;
and
to
my
duty
,
which
is
4.
The
Fourth
and
last
property
of
vertuous
resolution
:
namely
,
it
is
a
through
and
uniform
resolution
which
takes
in
the
whole
business
and
compass
of
Religion
.
The
Historian
observes
of
the
Romans
in
the
degenerate
times
of
their
Common-wealth
,
that
now
all
their
disputes
were
not
an
servirent
sed
cui
,
not
for
liberty
,
but
who
should
be
their
Lord
:
and
they
fought
not
to
assert
or
recover
their
freedom
,
but
meerly
to
have
the
choice
of
their
yoke
,
and
so
whoever
conquered
they
were
certainly
slaves
.
In
like
manner
some
men
being
under
convictions
of
Conscience
of
the
evil
and
danger
of
the
way
they
are
in
,
resolve
upon
a
change
,
but
it
is
not
to
change
themselves
but
their
sins
,
one
for
another
.
The
Drunkard
becomes
covetous
,
the
loose
and
licentious
person
exchanges
his
levity
for
morosity
,
and
from
a
common
scandal
becomes
a
busy
body
,
a
judge
,
and
very
censorious
.
And
so
the
man
is
disguised
rather
then
amended
;
and
hath
a
new
master
,
but
is
nevertheless
a
slave
.
Others
perhaps
there
are
who
will
go
further
,
and
part
with
a
sin
without
a
succedaneum
,
or
entertaining
any
other
in
its
room
,
because
it
might
happen
that
such
a
sin
was
grown
less
agreeable
to
their
constitution
,
too
chargeable
for
their
profit
,
too
dangerous
to
their
reputation
,
and
peradventure
also
too
uneasy
for
their
Consciences
;
but
there
are
some
other
sins
they
can
by
no
means
think
of
forgoing
.
Thus
the
Scripture
observes
of
some
Kings
of
Israel
that
were
great
reformers
,
and
expressed
a
mighty
zeal
against
the
Idolatry
of
Ahab
and
other
corruptions
;
who
yet
all
their
days
stuck
close
to
the
sin
of
Jeroboam
the
Son
of
Nebat
:
that
kind
of
Idolatry
was
bound
up
with
their
interest
,
and
therefore
must
not
be
laid
aside
.
INDEED
,
if
we
consider
the
matter
well
,
we
shall
find
the
power
of
an
inlightned
Conscience
to
be
such
,
as
to
prevail
with
any
man
to
resolve
either
to
forsake
any
one
sin
upon
condition
he
might
securely
enjoy
all
the
rest
;
or
at
least
not
to
stick
at
any
one
duty
of
Religion
,
if
thereby
he
might
expiate
his
other
commissions
and
omissions
.
And
the
Jews
had
a
corrupt
Doctrine
amongst
them
very
agreeable
to
this
humour
:
namely
,
that
if
a
man
observed
some
one
remarkable
precept
of
the
Law
,
it
was
enough
to
excuse
him
upon
the
whole
;
and
that
notion
of
theirs
seems
to
have
given
occasion
to
that
question
so
often
put
to
our
Saviour
;
Matt.
22.
35.
Which
is
the
great
commandment
of
the
Law
?
For
they
disputed
amongst
themselves
upon
that
supposition
,
Mark
12.
28.
which
was
the
one
surest
point
to
trust
to
,
Luk.
18.
18.
whether
to
Sacrifice
as
some
held
,
or
to
Circumcision
as
others
,
or
to
the
observation
of
the
Sabbath
as
a
third
,
&c.
I
say
their
intent
was
to
ask
his
opinion
what
branch
of
the
Law
God
most
insisted
upon
,
that
in
compliance
therewith
they
might
compendiously
secure
their
own
interest
without
the
trouble
of
universal
obedience
:
but
our
Saviour
being
aware
of
the
subtlety
directs
them
in
all
the
places
forementioned
to
that
Paragraph
of
the
Law
which
was
comprehensive
of
the
whole
:
(
viz.
)
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
and
with
all
thy
Soul
,
&c.
THE
Devil
is
so
wary
and
frugal
a
Trader
that
he
will
comply
with
the
Market
,
and
is
content
as
I
noted
before
,
to
barter
one
sin
for
another
;
or
rather
to
compound
for
half
then
to
lose
all
:
and
is
also
so
good
a
Philosopher
as
to
know
malum
oritur
ex
quolibet
defectu
&
bonum
constat
ex
integris
causis
,
That
the
volùntary
omission
of
any
one
part
of
our
duty
nulls
our
obedience
,
and
that
one
sin
will
damn
a
man
as
well
as
many
.
For
he
that
retains
a
love
to
any
one
sin
cannot
be
said
to
have
a
resolution
against
sin
,
or
to
hate
sin
for
it self
;
and
God
is
resolved
to
have
us
intirely
his
,
or
not
at
all
.
For
he
that
makes
any
exceptions
or
reservations
,
that
capitulates
with
God
,
deals
not
with
him
as
with
a
God
.
He
therefore
that
takes
up
a
penitent
resolution
is
uniform
and
universal
therein
,
fully
decrees
with
himself
to
omit
nothing
that
he
knows
to
be
his
duty
,
nor
to
dispense
with
himself
in
the
practice
of
any
thing
(
how
gratefull
soever
to
him
)
that
he
knows
to
be
a
sin
.
I
know
(
saith
he
)
God
by
his
sovereignty
hath
a
just
title
to
my
whole
life
and
to
all
my
powers
;
he
hath
obliged
me
beyond
all
that
ever
I
can
correspond
with
;
he
is
jealous
of
his
honour
,
and
hates
to
be
served
deceitfully
and
by
halves
;
he
will
admit
of
no
rival
,
no
sharer
with
him
;
he
sees
all
my
wandrings
,
and
will
be
sure
to
revenge
my
hypocrisy
.
I
know
he
is
able
and
ready
to
reward
sincerity
above
desert
,
above
expectation
,
beyond
all
thought
and
imagination
.
I
am
sensible
that
hitherto
I
have
not
only
loitered
in
his
service
,
but
declined
it
;
nay
opposed
,
affronted
,
rebelled
against
him
;
I
have
listed
my self
under
his
professed
enemy
,
and
under
that
banner
I
have
spent
a
great
part
of
my
time
.
Now
may
it
please
his
infinite
goodness
to
accept
me
at
last
;
I
vow
to
be
intirely
his
,
I
'll
dispute
no
commands
,
I
'll
make
no
exceptions
,
but
I
'll
double
my
diligence
,
and
say
with
the
exemplary
Convert
St.
Paul
,
what
wilt
thou
have
me
to
doe
Lord
?
§
IV.
THUS
we
have
seen
the
nature
and
properties
of
that
which
we
called
the
hinge
of
conversion
;
but
let
us
now
see
what
are
the
springs
or
plummets
that
set
this
great
Engine
on
work
;
or
what
are
the
considerations
by
way
of
motive
,
that
put
men
upon
a
resolution
of
repentance
;
and
they
are
principally
these
four
.
-
1.
A
persuasion
that
it
will
not
be
unsuccessfull
and
unacceptable
to
God
if
we
truely
repent
at
last
though
we
have
been
great
sinners
before
.
-
2.
An
apprehension
that
it
is
not
impossible
to
become
perfectly
new
men
,
notwithstanding
our
pre-ingagements
in
the
ways
of
sin
.
-
3.
That
it
is
not
onely
possible
but
easie
so
to
doe
if
we
set
about
it
in
earnest
.
-
4.
A
clear
perception
,
that
whether
it
be
easie
or
difficult
there
is
a
plain
necessity
of
it
,
and
it
must
be
done
.
1.
THE
first
motive
to
a
resolution
of
repentance
is
a
persuasion
of
mind
that
God
is
not
inexorable
,
but
that
repentance
may
find
acceptance
with
him
.
It
is
a
memorable
story
concerning
the
Tusculani
,
a
little
people
in
Italy
,
who
had
so
highly
provoked
the
Romans
that
Camillus
was
leading
his
Army
towards
them
to
take
revenge
:
but
they
growing
quickly
apprehensive
of
their
danger
,
took
an
effectual
course
to
appease
a
generous
enemy
;
for
they
made
no
shew
of
resistance
,
but
set
open
their
Gates
,
and
were
found
every
man
hard
at
his
ordinary
affairs
,
submitting
all
to
the
will
of
those
they
knew
themselves
unable
to
contend
with
.
Whereupon
the
brave
Camillus
speaks
to
them
to
this
purpose
.
You
(
saith
he
)
amongst
all
people
have
only
found
out
the
true
way
of
abating
the
Romane
fury
,
Soli
vos
Tus●ulani
veras
vires
,
vera
arma
quibus
abira
Romanorum
vos
●u●aremini
invenistis
.
and
your
submission
hath
been
your
best
defence
;
upon
these
terms
we
can
no
more
find
in
our
hearts
to
injure
you
,
then
upon
other
terms
you
could
have
found
power
to
oppose
us
.
To
whom
the
chief
Magistrate
on
the
other
side
thus
replies
.
[
](A41445-e17180-b)*
*
Crimina
nostra
vel
fateri
tu
tum
censemus
,
cùm
tam
serio
poenituit
.
Livy
Hist.
lib.
6.
We
have
(
saith
he
)
so
in
good
earnest
repented
us
of
our
former
folly
,
that
in
confidence
of
that
satisfaction
to
a
generous
enemy
,
we
are
not
afraid
to
acknowledge
our
fault
.
NOT
much
unlike
to
this
is
the
sense
of
the
relenting
Son
in
the
Text
:
For
(
thinks
he
)
what
I
have
done
amiss
I
can
neither
answer
to
my self
,
nor
to
my
Father
;
I
can
neither
deny
the
fact
,
nor
defend
it
;
therefore
I
must
try
what
repentance
will
doe
,
and
appeal
from
his
justice
to
his
mercy
.
It
is
true
I
forsook
my
Father
,
but
it
was
a
Father
I
forsook
,
and
that
name
speaks
benignity
;
and
what
may
not
a
Son
hope
for
from
a
Father
?
There
is
Rhetorick
in
confession
,
and
contrite
submission
hath
mighty
prevalence
upon
all
ingenuous
natures
.
Quem
poenitet
peccasse
paenè
est
innocens
.
Repentance
uses
to
have
the
success
even
of
innocency
it self
,
and
I
that
have
failed
of
the
one
will
try
the
other
.
My
acknowledgment
will
prevent
my
accusation
.
If
I
condemn
my self
,
I
save
my
Father
a
labour
;
and
when
I
abhor
my self
,
I
move
his
pity
:
especially
if
I
become
another
man
,
he
will
see
the
same
reason
to
receive
me
then
,
as
he
hath
to
reject
me
now
.
AND
so
the
penitent
towards
God
.
I
have
offended
the
Divine
Majesty
,
but
he
is
a
God
,
and
that
name
speaks
goodness
;
if
he
be
not
as
good
as
can
be
,
he
is
not
God
;
and
if
he
be
,
nothing
but
what
is
good
can
proceed
from
him
;
and
nothing
that
is
good
,
but
may
be
expected
from
him
;
therefore
there
is
hope
of
pardon
.
THE
wisedome
of
all
the
world
hath
agreed
to
make
it
the
constant
stile
of
God
,
Optimus
Maximus
,
the
greatest
Goodness
,
or
the
best
Greatness
:
goodness
and
mercy
are
as
essential
to
him
as
power
and
justice
;
nay
the
very
latter
inferr
the
former
.
For
what
is
there
can
tempt
an
infinitely
perfect
Being
to
be
cruel
and
inexorable
?
He
that
hath
all
fullness
in
himself
,
can
certainly
envy
nothing
;
can
hate
nothing
that
he
hath
made
,
but
must
needs
pity
those
that
are
below
him
,
and
delight
to
communicate
himself
to
such
as
need
him
.
Envy
and
cruelty
are
the
issues
of
meer
weakness
,
fear
,
want
,
and
impotency
.
The
poor
are
apt
to
envy
the
rich
because
they
enjoy
what
they
want
;
and
we
commonly
observe
,
that
the
weakest
and
most
timorous
Creatures
are
most
revengefull
and
implacable
:
The
Coward
is
deadly
and
sanguinary
because
he
is
not
secure
of
his
own
strength
,
and
therefore
dares
not
slip
his
opportunity
,
but
strikes
home
and
mortally
lest
the
danger
should
recoil
upon
himself
.
But
what
rich
and
great
man
envies
the
beggar
?
or
what
valiant
man
was
ever
remorsless
and
sanguinary
?
The
former
hath
all
the
arguments
to
pity
because
he
cannot
want
,
and
the
latter
all
the
inducements
to
pardon
because
he
cannot
fear
.
God
is
above
all
danger
,
can
be
hurt
by
nothing
,
needs
nothing
,
hath
nothing
to
receive
,
but
much
to
bestow
;
he
cannot
therefore
be
prompted
to
take
advantage
against
his
Creatures
,
or
delight
in
their
misery
,
since
the
only
ends
he
hath
to
serve
upon
them
,
is
the
enjoying
his
own
fullness
by
reflection
,
the
diffusing
and
communicating
himself
to
them
,
and
thereby
making
them
happy
.
WHEN
God
was
highly
provoked
by
the
sin
of
David
in
numbring
the
people
,
in
which
fact
there
was
a
complication
of
many
evils
,
there
was
disobedience
to
an
express
Law
,
there
was
distrust
of
the
divine
providence
,
and
a
vain
confidence
in
the
arm
of
flesh
;
It
pleased
the
Divine
Majesty
to
notify
his
displeasure
by
the
Prophet
Nathan
;
and
withall
,
gives
David
his
choice
either
of
Pestilence
,
2
Sam.
24.
Famine
,
or
Sword
:
the
King
refers
it
back
again
to
God
,
whether
he
would
please
to
punish
by
the
Famine
,
or
by
the
Pestilence
;
for
(
saith
he
)
Let
us
fall
into
the
hands
of
God
,
for
his
mercies
are
great
;
but
let
us
not
fall
into
the
hands
of
men
.
He
had
rather
trust
the
mercies
of
an
incensed
God
,
then
lie
at
the
mercy
of
mortal
men
.
He
knew
they
were
transported
with
rage
and
fury
,
but
God
was
pitifull
;
they
often
forgot
themselves
,
but
God
remembred
sinners
were
but
men
,
St.
James
2.
13.
and
dust
and
ashes
.
They
would
plague
one
another
maliciously
,
but
God
chastised
in
wisedom
and
measure
.
And
that
with
him
according
to
the
phrase
of
St.
James
,
mercy
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rejoiceth
against
,
glorieth
and
triumpheth
over
justice
.
THE
Discourse
of
a
brave
Heathen
is
excellent
to
this
purpose
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
We
think
it
just
(
saith
he
)
to
give
both
thanks
and
reward
to
him
that
cures
our
bodily
infirmities
,
though
he
do
it
not
without
some
pain
and
trouble
to
us
;
and
why
should
we
not
rather
love
God's
methods
as
the
Physician
of
Souls
?
there
is
no
passion
,
nor
much
less
revenge
,
in
his
proceedings
with
us
;
he
neither
cuts
and
lances
us
cruelly
,
nor
uses
any
other
sharpness
then
the
case
necessarily
requires
;
he
doth
nothing
with
intention
to
hurt
or
grieve
us
,
but
proceeds
with
art
and
care
designing
our
greatest
good
:
and
in
a
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
is
in
all
his
actions
agreeable
to
the
goodness
and
benignity
of
his
own
nature
.
The
summe
of
all
which
,
and
of
what
we
intend
further
to
say
,
is
that
of
the
Apostle
,
God
is
good
,
and
the
goodness
of
God
leadeth
to
repentance
,
Rom.
2.
5.
For
the
consideration
of
that
is
the
spring
of
hope
,
and
of
all
motion
by
way
of
return
.
THERE
are
indeed
some
men
who
having
entertained
very
crude
notions
of
the
Divine
Majesty
,
do
sometimes
assert
on
the
one
hand
that
vindictive
justice
is
essential
and
natural
to
God
,
so
that
he
is
bound
up
to
require
strict
satisfaction
,
and
without
it
cannot
properly
pardon
any
transgression
.
And
others
on
the
other
hand
,
talk
at
the
same
wild
rate
of
his
mercy
and
goodness
,
as
if
all
the
instances
he
makes
thereof
were
also
natural
and
necessary
,
and
that
he
could
not
insist
upon
his
own
right
,
but
must
make
all
the
expressions
of
kindness
that
are
possible
towards
his
Creatures
.
But
both
these
notions
are
equally
false
and
mischievous
:
the
former
of
them
representing
God
a
rigid
Majesty
,
and
tending
to
desperation
;
the
other
an
easy
and
soft
Deity
,
and
tempting
men
to
presume
upon
him
:
the
one
making
him
an
object
of
horrour
,
and
the
other
of
contempt
;
for
who
can
love
him
that
cannot
pity
,
and
who
can
reverence
him
who
hath
it
not
in
his
power
to
do
otherwise
?
The
truth
is
therefore
that
all
particular
instances
both
of
the
one
kind
and
of
the
other
are
subject
to
his
wisedom
;
that
he
can
exercise
either
mercy
or
severity
as
he
sees
occasion
;
for
after
this
manner
the
Scripture
speaks
of
him
,
that
sometime
he
hath
mercy
because
he
will
have
mercy
;
and
that
when
he
will
he
hardeneth
sinners
for
destruction
.
AND
to
think
otherwise
of
God
,
especially
in
the
case
of
mercy
and
pardon
,
as
if
he
could
not
dispense
it
as
he
pleases
,
is
to
bring
in
a
rigid
fatality
with
the
Stoicks
instead
of
a
God
;
and
is
so
far
from
aggrandizing
the
Divine
Majesty
,
that
it
is
the
greatest
diminution
of
his
power
and
glory
,
and
renders
him
less
then
a
man
:
for
we
can
recedere
à
nostro
jure
,
remit
of
our
own
rights
,
and
give
mercy
a
triumph
over
strict
justice
.
And
although
the
sinner
when
he
offends
against
God
,
forfeits
himself
into
the
divine
hand
,
and
gives
God
just
cause
to
punish
him
if
he
will
,
yet
certainly
he
cannot
by
any
act
of
his
put
a
Law
upon
God
,
or
oblige
him
to
punish
,
or
if
he
think
fit
,
to
shew
mercy
.
AND
then
for
the
interest
of
God's
Rectourship
and
government
of
the
world
,
it
is
not
a
necessity
of
punishment
that
conserves
that
,
but
the
power
or
freedom
of
punishing
or
remitting
accordingly
as
it
shall
seem
good
to
his
own
wisedom
.
Whereby
when
men
are
both
provoked
to
amendment
by
the
hopes
of
pardon
,
and
restrained
from
disobedience
by
the
fear
of
punishment
.
For
the
liberty
of
dispensing
either
of
these
at
pleasure
,
is
that
which
produces
a
reverence
towards
the
Divine
Majesty
;
that
is
,
a
complication
of
love
and
fear
,
wherein
the
very
notion
of
Religion
consists
.
It
is
not
an
impertinent
passage
to
this
purpose
which
we
have
in
the
Historian
,
when
the
young
Gentlemen
in
the
new
Roman
Common-wealth
had
a
design
to
restore
the
Kingly
Government
in
the
Family
of
the
Tarquins
,
they
had
Speeches
made
amongst
them
to
this
effect
.
Apud
Regem
esse
gratiae
locum
,
esse
beneficio
,
&
irasci
,
&
ign●scere
posse
.
To
be
bound
up
by
the
rigour
of
Laws
which
had
no
compassion
,
nor
made
allowance
for
contingency
,
was
very
harsh
and
unsafe
considering
humane
infirmity
:
But
under
Kingly
Government
there
was
power
of
dispensation
,
possibility
of
indulgence
,
liberty
of
interpretation
,
room
for
mercy
and
pardon
:
a
man
that
fell
,
Leges
verè
rem
surdam
&
inexorabilem
esse
,
nihil
laxamenti
neceveniae
habere
,
periculosum
esse
in
tot
humanis
erroribus
,
solâ
innocentiâ
vivere
.
Liv.
Hist.
lib.
2.
did
not
necessarily
there
miscarry
.
For
there
was
place
for
intercession
,
repentance
might
relieve
him
;
and
the
prerogative
of
the
Prince
was
the
security
of
the
Subject
.
NOW
that
repentance
is
available
with
God
we
have
all
the
assurance
that
can
be
desired
;
for
besides
what
we
have
said
already
from
the
consideration
of
the
perfections
of
the
Divine
Nature
,
and
the
interest
of
his
Government
,
Repentance
is
the
great
and
principal
Doctrine
of
the
Gospel
,
which
the
Son
of
God
himself
came
to
proclaim
by
his
Preaching
,
to
confirm
by
his
Miracles
,
to
make
way
for
,
and
to
procure
acceptance
to
by
his
Death
and
Sacrifice
,
and
to
render
throughly
effectual
and
successfull
by
his
Intercession
at
God's
right
hand
in
Heaven
.
Wherefore
as
Manoah's
wife
reasoned
when
her
Husband
had
dreadfull
apprehensions
of
the
Majesty
of
God
,
Judg.
13.
23.
who
had
appeared
to
them
and
concluded
they
should
die
,
Because
they
had
seen
God
,
No
(
saith
she
)
if
God
intended
to
destroy
us
he
would
not
have
appeared
to
us
,
or
much
less
have
accepted
a
Sacrifice
at
our
hands
:
So
assuredly
if
God
had
not
great
compassion
to
mankind
,
and
did
not
design
to
accept
them
upon
repentance
,
he
would
never
have
given
his
own
Son
to
be
a
Sacrifice
for
sin
.
Can
any
man
suspect
that
God
is
indifferent
whether
men
be
saved
or
no
,
when
he
hath
sent
his
Son
to
save
them
?
Can
any
man
imagine
him
implacable
towards
those
whose
nature
he
sent
his
Son
to
assume
,
and
thereby
to
make
an
union
betwixt
the
divine
and
humane
Natures
?
Will
any
man
think
him
inexorable
to
sinners
who
pitied
them
,
healed
them
,
conversed
with
them
,
and
died
for
them
?
Let
Devils
despair
who
have
not
only
no
promise
,
and
no
Saviour
,
but
nothing
pitiable
in
their
case
;
having
had
no
tempter
to
abuse
them
;
no
flesh
or
body
to
clog
them
,
no
infirmity
to
extenuate
their
presumption
,
they
are
without
hope
,
and
therefore
incapable
of
repentance
,
and
so
go
on
eternally
to
hate
and
blaspheme
the
God
that
will
not
pardon
them
.
But
there
is
no
cause
man
should
do
so
,
who
as
he
hath
all
the
arguments
of
pity
in
his
case
,
so
hath
all
the
assurances
of
pardon
from
God
upon
his
repentance
.
TO
say
no
more
,
the
very
constant
experience
of
all
Ages
,
and
the
common
sense
of
all
mankind
,
leaves
us
without
all
doubt
that
this
method
of
repentance
pacifies
the
Almighty
;
insomuch
that
when
he
hath
most
exprest
his
angry
resentments
,
and
seems
to
have
been
most
peremptory
and
decretal
in
his
threatnings
,
yet
all
but
mad
and
desperate
persons
have
incouraged
themselves
to
hope
for
impunity
upon
repentance
,
even
then
when
there
hath
not
been
the
least
intimation
of
any
such
condition
in
his
denunciations
:
for
thus
when
the
Prophet
Jonas
had
from
the
mouth
of
God
proclaimed
expresly
,
Yet
forty
days
and
forty
nights
and
Nineveh
shall
be
destroyed
;
Notwithstanding
the
absoluteness
of
the
sentence
,
and
the
nearness
of
the
execution
,
the
Ninevites
were
not
out
of
hope
,
but
that
if
repentance
were
interposed
,
their
ruine
might
yet
be
prevented
;
and
it
succeeded
accordingly
with
them
,
for
as
they
believing
God's
word
by
the
Prophet
,
expected
nothing
but
sudden
destruction
if
they
had
not
repented
,
so
they
trusting
in
the
goodness
and
exorableness
of
the
Divine
Majesty
upon
repentance
,
applied
themselves
seriously
thereto
,
and
were
preserved
.
WHEREFORE
saith
the
relenting
sinner
,
Forasmuch
as
although
I
know
not
the
limits
of
the
Divine
Mercy
,
yet
this
I
know
that
nothing
can
set
limits
thereto
but
his
own
wisedom
;
and
he
is
never
so
straitned
but
that
if
the
case
be
pitiable
,
and
he
see
reason
of
mercy
,
he
can
shew
it
;
consistently
with
his
Justice
;
here
I
will
cast
anchor
,
I
will
indeavour
to
render
my self
an
object
of
mercy
,
and
trust
upon
his
goodness
;
I
never
yet
heard
that
any
man
miscarried
in
this
bottome
,
or
that
a
Penitent
was
cast
away
.
I
have
often
heard
that
God
would
have
saved
men
,
but
they
would
not
;
but
I
never
heard
of
any
that
resorted
penitently
to
his
mercy
and
were
rejected
,
nor
do
I
think
that
Hell
it self
can
furnish
one
instance
of
the
man
that
can
upbraid
God's
goodness
,
and
say
I
would
but
God
would
not
.
Thus
the
consideration
of
the
Divine
Nature
is
everlastingly
pregnant
of
incouragements
to
repentance
,
and
is
the
spring
of
all
motion
to
Godward
;
were
it
not
for
which
,
never
any
had
been
reclaimed
from
a
course
of
sin
,
or
begun
a
reformation
.
But
so
much
of
that
.
2.
IN
the
Second
place
another
incouragement
to
this
penitent
resolution
(
we
are
speaking
of
)
is
an
apprehension
that
it
is
not
impossible
to
become
perfectly
new
men
,
notwithstanding
our
pre-ingagements
in
the
ways
of
sin
.
Opinion
of
absolute
impossibility
(
as
we
have
noted
before
)
is
equal
to
real
impotency
,
checks
all
motion
,
nips
all
indeavour
in
the
very
bud
,
stifles
and
lays
asleep
all
the
powers
of
the
mind
.
But
hope
and
apprehension
of
feasibleness
spirits
all
industry
,
actuates
all
faculties
,
raises
the
spirits
,
and
is
the
spring
of
all
the
great
actions
in
the
world
.
Some
daring
men
have
effected
things
beyond
their
own
expectations
,
but
no
brave
exploit
was
ever
performed
by
such
as
despaired
of
accomplishing
it
;
nor
was
ever
any
force
defeated
that
did
praelibare
victoriam
,
and
resolve
to
conquer
.
When
once
a
conceit
had
possessed
the
Midianites
that
they
should
be
conquered
by
Gideon's
Army
,
Judg
7.
though
grounded
only
upon
an
odde
dream
of
a
brown
Loaf
tumbling
down
upon
their
Tents
,
their
hearts
presently
melted
in
them
,
their
spirits
were
emasculated
,
and
a
mighty
Host
became
an
easy
prey
to
the
inconsiderable
numbers
which
Gideon
led
against
them
.
And
the
Lord
of
hosts
would
never
suffer
Israel
to
be
led
on
to
the
conquest
of
the
Land
of
Canaan
so
long
as
the
rumor
of
Giants
and
Anakims
and
walled
Cities
ran
in
the
minds
of
the
people
;
nor
untill
they
were
brought
to
a
confidence
that
they
were
able
to
conquer
that
good
Land
.
In
like
manner
if
the
sinner
think
either
his
sins
too
great
to
be
forgiven
,
or
that
it
is
too
late
to
mend
;
i.
e.
either
despair
of
God's
grace
or
of
his
mercy
,
he
is
utterly
lost
indeed
;
that
therefore
which
puts
him
forward
upon
resolution
is
an
apprehension
that
God's
grace
is
sufficient
for
him
.
THE
returning
Prodigal
saith
,
It
is
true
,
I
find
I
have
gone
a
great
way
from
my
Father's
house
,
and
wearied
my self
with
my
own
wandrings
,
yet
sure
it
is
not
impossible
but
I
may
reach
home
again
.
And
I
,
saith
the
sinner
,
have
gone
a
great
way
towards
my
own
undoing
,
having
indulged
my
passions
,
and
dethroned
my
reason
,
inslaved
my
will
,
weakned
all
my
powers
,
and
hardened
my
own
Conscience
by
a
long
course
and
custome
of
sin
;
yet
(
in
the
words
of
Holy
Job
)
There
is
hope
of
a
tree
if
it
be
cut
down
that
it
will
sprout
again
,
and
that
the
tender
branch
thereof
will
not
cease
;
though
the
root
thereof
wax
old
in
the
earth
,
and
the
stock
thereof
die
in
the
ground
,
yet
through
the
scent
of
water
it
will
bud
,
and
bring
forth
boughs
like
a
plant
,
Job
14.
7
,
8
,
9.
Though
I
have
weakened
my
powers
,
yet
I
am
a
man
still
;
though
I
have
destroyed
my self
,
yet
there
is
hope
in
the
God
of
Israel
,
and
his
hand
is
not
shortened
that
he
cannot
save
.
TVLLY
is
reported
to
have
affirmed
repentance
to
be
impossible
;
Lact
lib
6.
de
vero
Cultu
,
cites
such
a
passage
out
of
Tullie's
Third
Book
of
Academies
,
which
is
lost
.
namely
,
for
a
man
to
retrieve
himself
,
and
take
up
a
new
course
contrary
to
that
to
which
he
hath
been
long
habituated
:
and
no
doubt
it
is
very
difficult
so
to
do
,
as
may
sufficiently
appear
,
both
by
what
we
have
said
already
,
and
also
by
that
of
the
Prophet
,
Jer.
13.
23.
Can
the
Aethiopian
change
his
skin
,
or
the
Leopard
his
spots
?
then
may
ye
also
do
good
that
are
accustomed
to
doe
evil
.
Where
the
Holy
Ghost
intimates
inveterate
custome
to
be
equal
to
nature
it self
,
and
accordingly
we
find
by
too
sad
experience
,
that
there
are
very
few
that
doe
exuere
hominem
,
shake
off
the
yoke
of
custome
;
Facilis
descensus
Averni
,
Sed
revocare
gradus
,
&c.
And
upon
this
account
it
is
,
that
the
conversion
of
old
sinners
is
called
a
New
Birth
,
and
a
New
Creation
,
in
the
language
of
Holy
Scripture
.
Notwithstanding
,
as
our
Saviour
said
of
rich
men
,
That
it
was
harder
for
a
Camel
to
goe
through
the
eye
of
a
needle
then
for
such
a
man
to
enter
into
the
Kingdom
of
Heaven
;
yet
to
prevent
mistakes
,
adds
,
With
men
it
is
impossible
,
but
with
God
all
things
are
possible
:
So
it
is
in
this
case
,
He
can
cause
dry
bones
to
live
;
and
of
Stones
raise
up
Children
to
Abraham
.
The
Holy
Spirit
can
awaken
those
powers
that
were
in
a
dead
sleep
;
Conscience
is
not
so
callous
but
it
may
be
rendered
soft
and
sensible
again
;
the
will
and
other
faculties
of
men
,
though
they
are
perverted
,
yet
are
not
extinct
;
and
being
stirred
up
by
the
grace
of
God
may
exert
themselves
in
a
new
strain
,
oppose
their
old
customs
,
and
introduce
new
habits
.
AS
custome
bore
down
and
overgrew
Nature
formerly
,
so
new
customes
may
supplant
the
old
ones
,
and
make
a
new
Nature
.
It
is
a
well-known
Story
that
when
Zopyrus
(
a
great
pretender
to
the
skill
of
reading
men's
temper
and
inclination
in
their
countenances
)
had
pronounced
of
Socrates
that
he
was
a
lewd
and
intemperate
man
;
the
Company
who
knew
well
the
remarkable
vertue
of
Socrates
,
laughed
the
cunning
man
out
of
countenance
till
Socrates
relieved
him
,
saying
,
that
indeed
his
inclination
was
naturally
such
as
Zopyrus
had
pronounced
,
but
that
Philosophy
and
the
culture
and
care
of
himself
had
altered
him
to
what
he
was
.
BUT
the
Holy
Scriptures
as
they
contain
both
more
excellent
institutions
of
vertue
and
holiness
then
all
Philosophy
,
and
more
effectual
methods
of
reclaiming
and
recovering
men
from
vice
and
debauchery
;
so
in
the
History
thereof
,
they
afford
us
the
most
frequent
and
most
remarkable
instances
of
such
conversions
.
In
the
Old
Testament
we
have
Manasses
who
was
an
Idolater
,
2
King
.
21.
a
Witch
,
and
did
evil
in
the
sight
of
the
Lord
above
all
the
abominations
of
the
Amorites
,
(
who
seem
to
have
been
the
most
profligate
people
in
the
world
)
and
yet
became
at
last
a
true
penitent
,
a
holy
and
a
vertuous
person
.
In
the
New
Testament
,
to
omit
St.
Paul
,
who
saith
of
himself
,
that
from
a
blasphemer
,
a
persecutour
,
and
the
chief
of
sinners
,
he
became
an
exemplary
Christian
,
and
a
zealous
Apostle
and
Preacher
of
the
Doctrine
which
before
he
destroyed
;
We
have
great
numbers
of
the
most
obstinate
and
wicked
Jews
converted
,
and
no
less
of
Romans
,
Corinthians
,
Ephesians
,
and
of
all
other
Cities
and
Countries
who
had
grown
old
and
hardened
in
a
course
of
sin
,
but
became
new
and
holy
men
.
Particularly
the
Apostle
assures
us
of
the
Corinthians
,
That
they
had
been
Fornicators
,
Idolaters
,
Adulterers
,
Effeminate
,
Thieves
,
Covetous
,
Drunkards
,
And
yet
were
washed
,
were
sanctified
,
were
justified
in
the
name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
,
1
Cor.
6.
9
,
10
,
11.
It
is
not
therefore
impossible
(
saith
the
sinner
)
but
I
may
also
recover
my self
out
of
the
snares
of
the
Devil
;
I
found
it
in
my
power
to
chuse
evil
,
why
may
I
not
hope
to
be
able
to
chuse
good
?
nothing
determined
or
necessitated
me
heretofore
to
sin
,
why
may
I
not
then
cast
off
the
yoke
of
custome
,
and
by
the
grace
of
God
apply
my self
to
my
duty
?
This
is
a
second
consideration
which
inflames
the
Penitent
to
a
resolution
of
amendment
;
which
when
he
hath
in
earnest
entered
upon
,
he
finds
3.
AS
his
third
inducement
,
not
onely
to
be
possible
,
but
also
easy
;
at
least
,
far
beyond
what
he
heretofore
imagined
.
It
was
perhaps
not
an
extenuating
but
a
just
reflection
which
the
Historian
makes
upon
all
the
famous
exploits
of
Alexander
the
Great
,
in
Asia
and
in
the
Indies
,
which
had
swelled
his
name
to
such
a
bulk
,
Primus
ausus
est
vana
contemnere
,
that
it
was
not
so
much
his
more
then
humane
courage
or
conduct
which
gave
him
those
successes
,
but
that
he
had
the
luck
or
the
sagacity
,
to
see
through
and
despise
the
pageantry
and
empty
shew
of
force
and
formidableness
which
those
soft
and
luxurious
Nations
were
only
furnished
with
.
So
it
is
in
this
case
,
he
that
can
but
once
despise
those
Ludibria
oculorum
,
those
scare-crows
and
phantastical
Ideas
,
which
men's
own
fear
and
cowardise
represent
to
them
;
he
will
presently
find
the
business
of
Religion
easy
and
expedite
,
and
that
it
is
but
resolving
generously
,
and
the
thing
is
done
.
The
way
of
vertue
,
though
through
the
folly
of
men
it
be
an
unfrequented
path
,
yet
is
it
no
sad
and
uncomfortable
way
;
no
man
abridges
himself
the
delight
of
life
by
becoming
vertuous
,
no
just
contentment
is
denied
him
;
no
power
,
or
so
much
as
passion
he
hath
,
that
is
altogether
denied
its
proper
satisfaction
:
There
is
no
inhumane
austerity
required
of
us
,
no
contradiction
to
our
reason
,
or
violence
to
our
nature
imposed
upon
us
.
God
is
no
hard
Pharaoh
that
seeks
to
break
us
with
bitter
bondage
,
requiring
the
tale
of
bricks
without
straw
.
He
doth
not
bid
us
continue
in
the
fire
and
not
burn
,
or
require
us
to
converse
with
the
occasions
of
sin
,
and
escape
the
pollution
;
but
only
to
moderate
our
desires
,
to
mind
our selves
,
to
set
our
intentions
right
;
and
in
a
word
,
to
resolve
to
doe
what
we
can
both
to
avoid
the
occasion
,
and
to
escape
the
infection
.
AND
as
for
that
great
bug-bear
Custome
,
why
may
we
not
break
the
fetters
of
our
own
making
,
and
dissolve
an
habit
of
our
own
beginning
?
Sin
it self
was
weak
,
and
timorous
,
and
bashfull
at
first
;
but
it
got
strength
by
time
,
and
by
degrees
,
and
in
the
same
manner
it
is
to
be
supplanted
;
oppose
beginnings
of
good
to
beginnings
of
evil
,
and
an
habit
will
be
obtained
,
and
we
shall
confront
one
custome
with
another
,
He
that
goeth
forth
weeping
,
bearing
precious
seed
,
shall
doubtless
come
again
rejoycing
,
and
bringing
his
sheaves
with
him
.
THE
way
of
vertue
is
therefore
easy
because
it
is
recommended
by
our
own
reason
;
though
sense
oppose
it
for
the
present
,
let
us
be
true
to
the
former
,
and
the
latter
must
and
will
give
way
.
A
Law
enacted
by
our
own
consent
uses
to
find
a
ready
and
chearfull
compliance
,
that
which
is
voted
within
us
,
and
carried
by
the
free
suffrage
of
our
minds
,
surely
can
never
be
accounted
harsh
and
difficult
:
and
such
are
all
the
laws
of
vertue
;
the
rules
thereof
are
convenient
for
the
community
,
suitable
to
our
own
natures
,
and
as
fit
for
us
to
consent
to
,
as
for
God
to
enact
.
ALL
the
opposition
which
the
Devil
or
the
flesh
can
make
to
the
determination
of
our
minds
will
quickly
cease
if
we
stand
firm
to
our selves
;
reason
is
as
able
to
restrain
sense
,
as
that
is
to
bewitch
and
fascinate
our
minds
;
or
at
least
if
we
stop
our
ears
we
shall
avoid
all
its
charms
,
charm
it
never
so
cunningly
.
Besides
,
all
the
importunities
of
the
flesh
will
from
such
time
as
they
begin
to
be
denied
,
grow
sensibly
weaker
and
weaker
.
And
for
the
Devil
there
is
nothing
so
much
incourages
his
attempts
as
our
irresolution
and
feeble
opposition
;
he
is
both
a
more
proud
and
a
more
cunning
enemy
,
then
to
endure
too
many
repulses
without
hopes
of
success
.
He
knows
well
enough
he
cannot
force
us
,
and
if
he
cannot
corrupt
us
,
will
not
long
labour
in
vain
.
This
the
Apostle
St.
James
assures
us
of
,
Resist
the
Devil
and
he
will
flee
from
you
,
St.
James
4.
7.
ABOVE
all
the
Holy
Spirit
of
God
will
not
fail
to
set
in
with
us
,
and
make
all
easy
to
us
,
if
we
cease
to
resist
and
quench
his
motions
.
How
that
worketh
in
and
upon
us
is
not
easy
to
discover
:
for
As
the
wind
bloweth
where
it
listeth
,
and
we
hear
the
sound
thereof
,
but
know
not
whence
it
cometh
,
3
Joh.
3.
nor
whither
it
goeth
;
so
is
every
one
that
is
born
of
the
Spirit
:
S.
Joh
3.
8.
notwithstanding
we
are
assured
that
God
will
give
his
Holy
Spirit
to
them
that
ask
it
;
S.
Luke
11.
13.
and
that
that
Spirit
hath
a
mighty
influence
upon
us
without
doing
any
violence
to
us
,
and
that
its
aids
are
incomparably
greater
then
the
Devils
opposition
;
1
Joh.
4.
4.
For
greater
is
he
that
is
in
us
,
then
he
that
is
in
the
world
:
Phil.
2.
13.
and
this
is
our
great
incouragement
to
work
out
our
own
salvation
with
fear
and
trembling
,
because
God
worketh
in
us
to
will
and
to
doe
of
his
good
pleasure
.
THE
mischief
of
all
is
therefore
our
want
of
resolution
,
that
we
do
but
dally
and
trifle
in
this
great
business
:
and
hence
all
the
difficulty
arises
.
Quo
minùs
timoris
eo
minùs
fermè
periculi
.
Cowards
run
the
greatest
dangers
in
war
,
and
irresolute
men
find
the
most
opposition
,
and
the
greatest
difficulty
in
a
course
of
vertue
.
Did
we
but
collect
our selves
,
we
should
quickly
find
the
face
of
things
altered
,
and
all
discouragements
vanish
.
ALL
this
methinks
is
plain
(
saith
the
Penitent
)
and
I
am
resolved
to
make
experiment
of
it
,
for
I
am
not
out
of
hopes
,
considering
the
premises
,
and
especially
the
promise
of
my
Saviour
,
that
I
shall
find
his
yoke
easy
,
and
his
burden
light
;
and
that
I
may
doe
his
commandments
and
not
find
them
grievous
.
4.
BUT
the
last
and
greatest
inducement
of
resolution
is
yet
behind
,
and
that
is
an
apprehension
of
absolute
necessity
;
that
whether
it
be
easy
or
difficult
,
it
must
be
done
.
Pythag.
It
is
a
well-known
saying
of
Pythagoras
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Aurea
Carmina
.
That
power
dwells
next
door
to
necessity
:
Hierocl
.
in
Aurea
Carmina
.
For
as
Hierocles
expounds
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
When
necessity
lies
upon
a
man
it
makes
him
confess
an
ability
he
would
not
acknowledge
before
;
it
puts
his
powers
as
it
were
upon
the
rack
,
and
extorts
those
secrets
of
nature
which
sloth
would
have
concealed
.
Who
knoweth
not
that
we
owe
to
necessity
most
of
the
rarest
discoveries
and
greatest
improvements
in
all
arts
and
sciences
;
and
all
Histories
observe
what
great
atchievements
this
hath
been
authour
of
.
Pursuant
whereof
those
who
have
the
conduct
of
great
affairs
,
make
it
usually
their
care
to
put
those
which
they
make
use
of
as
instruments
in
their
enterprizes
,
under
as
quick
apprehensions
of
necessity
as
they
can
possibly
,
by
that
means
to
sharpen
their
resolution
.
And
on
the
contrary
,
endeavour
to
keep
their
enemies
and
those
they
conflict
with
,
from
necessity
,
as
being
loth
to
experiment
the
efficacy
of
it
against
themselves
.
SO
it
is
in
the
present
case
,
so
long
as
an
old
inveterate
sinner
can
find
any
refuge
,
he
scarcely
ever
applies
himself
to
repentance
;
but
when
having
considered
,
he
finds
himself
reduced
to
extremity
,
that
this
must
relieve
him
or
nothing
;
then
and
not
till
then
he
earnestly
applies
himself
to
it
,
as
ad
sacram
Anchoram
,
to
his
last
and
only
remedy
.
For
(
saith
the
sinner
)
I
cannot
stand
at
the
bar
of
God's
justice
,
my
appeal
therefore
must
be
to
his
mercy
,
and
there
can
be
no
room
for
that
but
upon
terms
of
submission
and
repentance
;
either
God
must
change
,
or
I
must
resolve
either
to
change
or
perish
.
I
have
gone
astray
to
the
very
brink
of
Hell
,
and
it
is
unreasonable
to
expect
God
should
fetch
me
back
by
irresistible
power
since
he
hath
no
need
of
me
,
and
therefore
I
must
seek
him
in
the
way
in
which
he
will
be
found
.
It
is
in
vain
to
trust
to
his
absolute
and
secret
decrees
,
against
the
tenour
of
his
known
laws
;
or
to
hope
that
notwithstanding
all
my
former
miscarriages
,
and
my
present
impenitency
added
to
them
,
my
name
may
be
written
in
the
book
of
Life
.
Since
God
is
a
righteous
Judge
,
and
will
without
respect
of
persons
render
to
every
man
according
to
his
doings
.
What
shall
I
then
do
?
If
I
persevere
in
my
old
course
,
adding
sin
to
sin
,
I
make
my
case
daily
worse
,
treasuring
up
wrath
against
the
day
of
wrath
;
and
if
I
sit
still
,
my
neglect
will
as
certainly
ruine
me
as
my
sin
.
Whilest
I
delay
the
remedy
,
I
cannot
adjourn
my
own
destruction
;
for
the
judgment
slumbereth
not
.
Shall
I
hope
time
may
extricate
me
out
of
these
difficulties
?
Alas
,
that
will
aggravate
them
,
and
whilest
I
delay
I
perish
.
It
cannot
be
now
too
soon
to
set
about
it
,
because
I
know
not
how
soon
it
may
be
too
late
:
Nor
will
I
be
fooled
with
that
suggestion
that
it
is
now
too
late
,
for
I
am
sure
if
I
do
it
not
now
the
time
will
come
when
I
shall
wish
I
had
done
it
;
and
if
it
be
too
late
now
,
it
will
be
more
so
hereafter
.
Especially
this
would
be
the
highest
aggravation
of
my
misery
,
if
I
should
wholly
abandon
my self
,
and
move
nothing
at
all
towards
my
own
recovery
.
All
other
ways
are
beset
with
insuperable
difficulties
;
there
is
but
one
way
of
hope
,
and
this
is
it
;
Anceps
remedium
potiùs
quàm
nullum
,
therefore
what-ever
the
success
be
,
this
I
am
resolved
to
make
trial
of
.
Thus
the
four
Lepers
who
were
without
the
Gates
of
Samaria
,
2
Kings
7.
3.
when
the
famine
was
within
,
and
the
enemy
laying
close
siege
round
about
it
,
If
(
say
they
)
we
stay
here
we
die
,
and
if
we
go
into
the
City
the
famine
is
there
,
and
we
die
also
.
Let
us
therefore
venture
upon
the
Camp
of
the
Syrians
,
if
they
kill
us
we
can
but
die
;
and
if
they
spare
us
,
we
shall
live
.
So
the
sinner
,
I
am
beset
with
difficulties
,
within
are
fears
,
without
is
despair
;
Hell
and
damnation
are
round
about
me
;
there
is
but
one
plank
of
escape
,
and
that
is
repentance
;
whether
I
can
effect
it
,
or
God
will
accept
it
from
me
is
a
question
:
but
hope
is
as
cheap
as
despair
;
if
it
be
lost
labour
,
it
is
but
labour
lost
;
and
the
most
doubtfull
experiment
is
better
then
certain
damnation
.
THUS
by
all
these
powerfull
inducements
the
sinner
is
brought
at
last
to
a
resolution
,
and
that
brings
him
to
actual
returning
,
as
we
shall
shew
by
and
by
.
CHAP.
III.
Of
Confession
and
Contrition
.
THE
CONTENTS
.
-
§
I.
Contrition
consists
of
four
parts
.
1.
Confession
of
Guilt
.
2.
Aggravation
of
the
fault
.
3.
Self-Condemnation
.
4.
Deprecation
.
All
which
are
explained
.
-
§
II.
The
efficacy
of
Contrition
demonstrated
.
1.
As
doing
right
to
God's
Sovereignty
.
2.
To
his
Wisedom
,
Justice
,
and
Goodness
.
3.
To
his
Omniscience
.
4.
To
his
Holiness
and
Purity
.
5.
It
gives
the
best
security
against
relapses
into
sin
.
§
I.
IN
the
foregoing
Chapter
we
left
the
Prodigal
in
a
good
mind
,
and
well
resolved
what
course
to
take
;
now
therefore
no
doubt
we
shall
find
him
putting
in
practice
those
ingenuous
purposes
.
And
taking
the
whole
series
of
this
part
of
the
Parable
together
,
our
Saviour
represents
him
as
wholly
taken
up
with
these
two
things
.
First
,
in
a
contrite
and
remorsefull
confession
of
his
former
offences
.
Secondly
,
in
the
actual
returning
to
his
Father
,
and
to
his
duty
;
for
as
on
the
one
hand
(
considering
his
former
miscarriages
)
he
could
not
take
the
confidence
to
appear
before
his
injured
Father
without
ingenuous
shame
and
sorrow
;
so
on
the
other
side
,
he
could
neither
content
his
own
mind
,
nor
hope
for
pardon
from
his
Father
without
real
amendment
and
actual
reformation
.
Wherefore
he
joins
both
together
,
that
by
the
former
,
(
viz.
)
his
Contrition
,
he
may
appease
his
Father's
just
wrath
and
indignation
;
and
that
by
the
latter
,
(
viz.
)
Reformation
,
he
may
be
re-instated
in
his
favour
.
Now
the
first
of
these
is
answerable
to
,
and
that
which
is
most
genuinely
meant
by
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
the
second
,
that
which
they
express
by
the
other
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
both
which
together
make
up
the
intire
nature
of
true
Repentance
,
and
therefore
must
be
handled
by
us
particularly
.
TO
begin
with
the
former
,
(
viz.
)
Contrition
.
The
Son
expresses
himself
thus
,
Father
I
have
sinned
against
Heaven
,
and
before
thee
,
and
am
no
more
worthy
to
be
called
thy
Son
.
Make
me
but
as
one
of
thy
hired
Servants
,
&c.
In
which
words
there
are
these
four
things
observable
.
-
1.
His
confession
of
Guilt
,
I
have
sinned
.
-
2.
Aggravation
of
the
fact
,
I
have
sinned
against
Heaven
and
before
thee
.
-
3.
The
severe
judgment
he
passes
upon
himself
,
I
am
no
more
worthy
to
be
called
thy
Son
.
-
4.
Lastly
,
His
deprecation
,
Yet
make
me
as
one
of
thy
hired
Servants
.
All
which
deserve
a
little
consideration
,
the
rather
because
we
shall
find
them
all
exactly
and
literally
exemplified
in
the
true
Penitent
.
1.
Then
the
Son
assumes
to
himself
his
own
guilt
,
and
takes
shame
to
himself
.
I
have
sinned
,
&c.
Non
in
aetatem
,
non
in
malos
consiliarios
culpam
rejicit
,
sed
nudam
parat
sine
excusatione
Confessionem
,
(
saith
the
excellent
H.
Grotius
:
)
He
excuses
not
himself
by
the
injudiciousness
of
his
youth
,
nor
casts
the
blame
upon
his
evil
Counsellors
;
neither
accuses
God
nor
man
,
but
himself
by
a
plain
and
ingenuous
acknowledgement
.
IN
like
manner
the
true
Penitent
knows
it
is
to
no
purpose
to
play
the
Hypocrite
with
God
,
Because
all
things
are
naked
and
open
to
the
eyes
of
him
with
whom
we
have
to
doe
.
He
seeth
not
as
men
see
,
beholding
the
outward
appearance
;
but
he
searches
the
hearts
and
tries
the
reins
of
the
Children
of
men
.
He
remembers
that
he
that
hideth
his
sins
shall
not
prosper
,
but
that
he
that
confesseth
and
forsaketh
them
shall
find
mercy
.
Therefore
with
blushing
and
confusion
of
face
,
saith
,
I
have
sinned
and
done
very
foolishly
.
Thus
the
poor
Publican
is
represented
by
our
Saviour
,
S.
Luk.
18.
13.
whenas
the
Pharisee
stood
upon
his
own
justification
,
and
with
a
brazen
impudence
out-faces
Heaven
,
God
I
thank
thee
that
I
am
not
as
other
men
are
,
&c.
He
standing
afar
off
(
as
not
thinking
himself
worthy
to
approach
so
great
a
Majesty
)
not
daring
to
lift
up
his
eyes
to
Heaven
,
(
as
dejected
with
the
apprehension
of
his
own
demerits
)
smites
upon
his
breast
with
indignation
against
himself
,
and
brings
out
onely
this
contrite
sigh
,
God
be
mercifull
to
me
a
sinner
.
And
so
the
Psalmist
David
in
that
penitential
Psalm
of
his
,
Psal.
51.
vers.
3.
I
acknowledge
my
transgression
,
and
my
sin
is
ever
before
me
.
Against
thee
,
thee
onely
have
I
sinned
,
and
done
evil
in
thy
sight
.
Behold
,
I
was
shapen
in
iniquity
,
and
in
sin
did
my
Mother
conceive
me
,
&c.
And
this
is
the
course
of
every
Penitent
,
for
though
it
be
too
true
that
Confession
may
be
without
true
and
compleat
Repentance
,
yet
it
is
impossible
that
Repentance
should
be
true
without
Confession
.
I
enter
not
into
a
discourse
of
Confession
to
men
,
because
my
Text
leads
me
not
to
it
,
further
then
as
it
concerns
the
person
injured
;
in
which
case
it
is
often
necessary
for
the
satisfaction
of
our
Consciences
,
and
where-ever
there
is
any
ingenuity
in
the
offended
person
,
it
must
needs
be
very
prevalent
towards
his
forgiveness
.
But
as
for
the
Divine
Majesty
,
who
is
always
injured
in
every
transgression
,
and
can
never
have
any
reparation
otherwise
then
by
it
,
it
must
needs
be
always
reasonable
and
necessary
,
as
we
shall
shew
more
fully
by
and
by
.
2.
BUT
the
Son
contents
not
himself
with
a
bare
acknowledgment
of
his
fault
in
general
,
but
goes
on
to
aggravate
it
.
I
have
sinned
against
Heaven
and
before
thee
.
If
we
consider
the
letter
of
those
words
,
they
import
,
I
have
sinned
both
against
God
and
thee
my
earthly
Parent
,
for
so
the
Jews
were
wont
to
express
themselves
,
calling
the
Divine
Majesty
by
the
name
of
Heaven
,
as
we
may
observe
S.
Luke
20.
4.
The
Baptism
of
John
,
was
it
from
Heaven
or
of
men
.
i.
e.
Was
it
it
of
God's
institution
,
or
man's
invention
?
So
also
1
Macc.
3.
18.
It
is
all
one
with
Heaven
to
save
with
few
or
with
many
,
i.
e.
with
the
God
of
Heaven
.
And
we
may
easily
take
notice
that
in
most
of
the
Parables
of
our
Saviour
,
that
which
is
sometimes
called
the
Kingdom
of
God
,
is
otherwhile
expressed
by
the
name
of
the
Kingdom
of
Heaven
;
and
by
both
nothing
else
is
meant
but
the
Gospel
,
that
divine
institution
of
Religion
:
but
if
we
attend
to
the
intent
of
this
acknowledgement
of
the
Prodigal
Son
,
the
words
import
an
aggravation
of
his
disobedience
.
q.
d.
There
was
no
necessity
lay
upon
me
to
transgress
;
thy
yoke
was
easy
and
reasonable
,
and
therefore
in
disobeying
thee
,
I
disobeyed
God
too
:
Or
I
must
first
have
cast
off
all
reverence
of
God
,
before
I
could
be
undutifull
towards
thee
.
It
was
not
the
harshness
and
severity
of
my
Father
that
drove
me
away
,
but
my
own
levity
and
folly
that
betrayed
me
,
and
my
stubbornness
that
I
forsook
him
.
And
the
same
consideration
affects
the
heart
of
the
Penitent
:
For
(
saith
he
)
I
have
not
only
offended
the
Divine
Majesty
,
but
rebelled
both
against
a
rightfull
and
a
gracious
Sovereign
;
have
broken
wise
,
and
just
,
and
equitable
Laws
;
been
ingratefull
towards
him
that
had
obliged
me
by
infinite
favours
;
have
slighted
the
most
glorious
propositions
,
and
neglected
the
most
gracious
and
condescending
conditions
of
being
happy
.
There
was
no
invincible
temptation
upon
me
,
it
was
not
in
the
power
of
example
to
debauch
me
:
I
was
not
opprest
by
fate
,
but
have
chosen
my
own
destruction
.
It
is
not
the
Apostasy
of
Adam
that
can
excuse
me
,
for
it
was
my
own
act
:
I
cannot
say
,
the
Fathers
have
eaten
sour
grapes
,
and
the
Children's
teeth
are
set
on
edge
:
for
I
sinned
against
light
and
Conscience
with
full
consent
,
and
against
the
motions
of
God's
Spirit
to
the
contrary
.
AFTER
this
manner
the
Penitent
is
apt
to
lay
load
upon
himself
,
no
body
can
think
or
speak
worse
of
him
then
he
thinks
and
confesses
of
himself
;
so
far
is
he
from
extenuating
his
crimes
,
that
no
malice
can
paint
them
worse
,
then
grief
and
indignation
at
himself
doth
.
In
short
,
with
St.
Paul
,
he
esteems
himself
the
chiefest
and
worst
of
sinners
.
THIS
is
a
quite
contrary
course
to
that
which
men
use
to
take
when
they
plead
at
humane
Tribunals
,
either
they
deny
the
fact
,
or
extenuate
,
or
justify
it
;
either
they
plead
ignorance
,
or
pretend
necessity
,
or
prescribe
for
it
from
the
custome
and
prevailing
example
of
the
world
:
but
none
of
these
ways
are
of
use
before
God
,
and
therefore
are
not
the
pleas
of
the
Penitent
.
The
Argument
of
the
Psalmist
(
though
it
may
seem
a
very
strange
one
)
is
frequent
with
such
men
,
Psal.
25.
10.
O
Lord
pardon
my
sin
,
for
it
is
great
.
q.
d.
I
am
only
fit
to
magnify
thy
mercy
,
for
I
have
sinned
beyond
any
mercy
but
thine
;
my
guilt
is
too
great
a
burden
for
me
to
bear
,
if
thy
unspeakable
mercies
relieve
me
not
.
What
shall
I
do
unto
thee
,
O
thou
redeemer
of
men
?
Such
a
Soul
is
not
only
ashamed
,
but
loaths
and
abhors
himself
;
his
Spirit
is
broken
,
his
countenance
dejected
,
his
confidence
dismounted
,
he
feels
pain
and
remorse
,
he
goes
heavily
,
he
is
pricked
to
the
heart
,
and
cries
out
in
the
anguish
of
his
Soul
What
shall
I
doe
?
But
3.
HE
goes
on
not
only
to
accuse
,
but
to
condemn
himself
also
;
I
am
not
worthy
to
be
called
thy
Son
.
I
deserve
to
be
utterly
abandoned
,
excluded
your
care
,
and
cast
out
of
your
thoughts
,
as
I
cast
my self
out
of
your
family
.
And
so
the
Penitent
:
I
am
so
far
Lord
from
deserving
thy
favour
or
eternal
life
,
that
I
deserve
not
the
least
Crum
from
thy
Table
;
less
then
the
least
of
all
thy
mercies
.
Nay
I
acknowledge
I
have
deserved
to
goe
with
sorrow
to
my
grave
,
and
to
undergo
the
dreadfullest
viols
of
thy
wrath
.
IT
is
very
remarkable
that
the
Prodigal
doth
not
only
thus
condemn
himself
whilest
he
anxiously
stands
expecting
his
doom
from
his
Father
,
but
even
then
when
his
Father
had
expressed
compassion
to
him
,
had
ran
to
meet
him
,
and
kissed
him
,
for
so
vers.
21.
we
find
him
repeating
his
own
condemnation
in
the
same
words
as
before
:
And
in
like
manner
we
observe
the
Apostle
St.
Paul
after
he
had
obtained
pardon
,
and
the
great
favour
of
Apostleship
,
to
be
continually
ripping
up
his
former
sins
,
and
condemning
himself
for
them
;
as
if
the
wound
bled
afresh
as
often
as
it
was
touched
.
THUS
the
Penitent
always
judges
and
condemns
himself
,
that
he
may
not
be
judged
of
the
Lord
.
By
severity
towards
himself
he
recommends
himself
to
the
Divine
Mercy
;
Tert.
de
Poenit.
for
as
Tertullian
expresses
it
,
In
quantum
non
peperceris
tibi
,
in
tantum
Deus
tibi
parcet
.
If
we
like
Phineas
stand
up
and
execute
judgement
,
the
Plague
will
be
stayed
.
He
that
anticipates
the
day
of
Judgment
by
erecting
a
private
,
but
impartial
Tribunal
,
prevents
the
dreadfullness
of
that
day
.
In
short
,
if
we
be
just
,
God
will
be
mercifull
;
and
therefore
when
the
Penitent
hath
been
accuser
,
witness
and
judge
against
himself
,
he
may
then
with
hopes
of
success
become
4.
IN
the
fourth
place
Intercessour
for
himself
also
,
and
deprecate
the
divine
displeasure
,
and
implore
his
favour
.
So
the
Son
doth
here
,
make
me
as
one
of
thy
hired
servants
.
q.
d.
Let
me
not
be
utterly
cast
out
of
thy
Family
,
but
have
at
least
this
instance
of
thy
favour
,
that
I
may
still
retain
some
relation
to
thee
.
And
so
the
Penitent
now
that
he
hath
received
his
sentence
of
condemnation
within
himself
,
sues
out
his
pardon
.
O
take
not
my
confession
meerly
as
an
argument
of
my
guilt
,
but
as
an
evidence
of
my
contrition
,
Break
not
the
bruised
reed
,
nor
quench
the
smoaking
flax
.
'T
is
thy
prerogative
O
Lord
,
to
pardon
,
and
what
pleasure
is
there
in
my
blood
?
Will
the
Lord
be
angry
for
ever
?
will
his
jealousy
burn
like
fire
?
O
consider
my
frame
!
remember
I
am
but
dust
and
ashes
,
call
to
mind
thy
mercies
of
old
,
thou
art
God
and
not
man
,
and
as
much
as
the
Heavens
are
higher
then
the
Earth
,
so
are
thy
mercies
above
the
mercies
of
a
man
:
Turn
thy
face
away
from
my
sins
,
and
blot
out
all
my
transgressions
.
Make
me
a
clean
heart
O
God
,
and
renew
a
right
spirit
in
me
.
Cast
me
not
away
from
thy
presence
,
and
take
not
thy
Holy
Spirit
from
me
.
Give
me
the
comfort
of
thy
help
again
,
and
stablish
me
with
thy
free
Spirit
,
&c.
Psal.
51.
9
,
10
,
11
,
12.
SAINT
Cyprian
reports
it
to
have
been
the
Custome
of
the
Primitive
Penitents
out
of
their
quick
and
pricking
sense
of
sin
,
and
the
more
effectually
to
recommend
themselves
to
the
mercies
of
God
,
and
the
favour
of
his
Church
,
earnestly
to
implore
the
Martyrs
,
that
in
the
midst
of
their
sufferings
and
sharpest
agonies
,
they
would
remember
them
in
their
prayers
,
thinking
such
affectionate
intercession
of
those
that
poured
out
their
blood
and
requests
together
,
must
needs
be
available
both
with
God
and
man
.
But
the
Penitent
addresses
himself
also
to
a
higher
and
more
prevalent
Advocate
,
who
adds
the
incense
of
his
own
sacrifice
to
the
prayers
of
men
,
and
makes
them
come
up
as
sweet
odours
before
the
Almighty
;
and
who
is
exalted
at
God's
right
hand
to
this
end
that
he
may
give
success
to
the
prayers
of
such
contrite
persons
.
To
which
adde
,
that
not
only
the
deep
apprehensions
of
guilt
and
of
danger
which
such
a
person
(
we
now
speak
of
)
is
under
,
must
needs
mkee
him
ardent
and
importunate
,
and
to
cry
mightily
to
God
;
but
also
the
Scripture
assures
us
that
the
Holy
Ghost
is
wont
to
assist
such
with
sighs
and
groans
which
are
unutterable
.
§
II.
NOW
for
the
acceptableness
of
this
penitent
confession
of
which
we
are
speaking
.
Although
it
be
certain
that
our
heavenly
Father
takes
no
delight
in
the
pityfull
moans
,
in
the
tears
and
lamentations
of
his
Creatures
,
and
most
true
that
he
is
not
to
be
wrought
upon
by
addresses
and
complemental
forms
,
by
the
accent
of
men's
voice
,
by
the
rhetorick
of
tears
,
nor
any
thing
of
that
nature
;
because
he
is
not
subject
to
passions
as
men
are
:
yet
having
demonstrated
already
in
the
former
Chapter
that
the
Divine
Majesty
hath
no
restraint
upon
him
but
what
himself
pleases
,
and
that
all
his
actions
towards
his
Creatures
are
so
subject
to
his
wisedom
,
that
when-ever
there
is
just
cause
for
mercy
he
can
shew
it
notwithstanding
the
unchangeableness
of
his
Nature
,
the
rigour
of
his
Laws
,
or
the
demand
of
his
Justice
;
If
now
we
also
make
it
appear
from
his
own
mouth
,
and
from
those
discoveries
which
he
hath
been
pleased
to
make
of
himself
,
that
the
aforesaid
humble
and
contrite
addresses
are
agreeable
to
the
designs
of
his
wisedom
,
and
therefore
required
by
him
as
the
conditions
of
pardon
;
then
there
can
be
no
doubt
but
that
they
will
in
their
kind
be
as
acceptable
to
his
Divine
Majesty
,
and
as
successfull
on
the
part
of
the
sinner
,
as
the
penitent
Son's
submission
was
with
his
earthly
Parent
.
AND
this
will
be
easily
evident
if
we
consider
that
whereas
the
evil
of
sin
lies
principally
in
the
dishonour
it
reflects
upon
the
divine
perfections
,
such
penitential
acknowledgments
as
we
have
described
,
do
in
great
measure
repair
that
injury
,
and
do
right
to
all
the
Divine
Attributes
,
as
we
will
instance
in
particular
.
1.
SIN
is
an
invasion
of
God's
Authority
and
Sovereignty
over
us
,
inasmuch
as
he
that
willfully
breaks
any
Law
of
God
proclaims
himself
sui
Juris
,
or
Lawless
,
and
saith
with
those
in
the
Gospel
,
we
will
not
have
this
Lord
to
rule
over
us
.
Now
penitent
acknowledgment
though
it
cannot
recall
the
act
which
is
past
,
yet
it
revokes
and
retracts
the
affront
,
and
settles
God's
authority
again
.
2.
SIN
is
an
impeachment
of
God's
wisedom
,
justice
and
goodness
at
once
;
for
he
that
allows
himself
in
the
commission
of
a
sin
,
lays
an
imputation
upon
God
,
as
if
he
had
either
not
foreseen
what
liberty
was
fit
to
be
allowed
to
his
Creatures
,
or
had
not
ordered
the
frame
and
constitution
of
things
with
that
decency
and
benignity
that
mankind
could
comfortably
acquiesce
in
,
without
temptation
to
intrench
upon
that
for
his
own
necessary
accommodation
.
Now
on
the
contrary
,
confession
takes
shame
and
folly
,
and
unreasonableness
to
our selves
,
and
justifies
the
wisedom
and
equity
of
all
God's
constitutions
.
In
this
sense
we
may
take
that
expression
,
Luk.
7.
29.
The
Publicans
justified
God
,
being
baptized
with
the
baptism
of
John
.
i.
e.
They
entring
into
a
penitential
state
which
John's
baptism
initiated
them
into
,
condemned
themselves
,
and
proclaimed
the
righteousness
of
God's
methods
.
3.
SIN
is
a
tacit
denial
of
God's
omniscience
,
the
sinner
saith
with
them
in
the
Psalmist
,
Tush
,
doth
God
see
,
and
is
there
knowledge
in
the
most
High
?
Psal.
73.
11.
And
with
those
other
in
Job
,
How
doth
God
know
,
can
he
judge
through
the
dark
Clouds
?
Thick
Clouds
are
a
covering
to
him
that
he
seeth
not
,
and
he
walketh
in
the
circuit
of
Heaven
,
Job
22.
13
,
14.
Either
they
conclude
with
the
Epicureans
that
it
is
below
the
Majesty
of
God
to
mind
the
affairs
of
men
,
or
that
it
would
create
him
too
much
trouble
and
business
,
or
some
odd
conceit
or
other
they
may
well
be
presumed
to
have
,
who
dare
adventure
to
sin
,
forasmuch
as
the
consideration
of
an
all-seeing
eye
would
give
the
most
curbing
check
to
sin
that
can
be
.
And
indeed
,
this
Attribute
is
one
of
the
most
glorious
perfections
of
the
Divine
Nature
;
and
so
necessary
that
it
is
not
intelligible
how
he
should
be
God
,
that
is
,
how
he
should
govern
the
world
for
the
present
,
or
judge
it
hereafter
,
without
it
:
and
consequently
it
is
(
if
not
the
only
foundation
,
yet
)
the
immediate
obligation
to
all
worship
and
religious
observance
.
For
suppose
a
God
as
the
Epicureans
did
,
that
either
could
not
,
or
would
not
mind
the
actions
of
men
,
and
make
him
otherwise
as
great
,
excellent
and
adorable
as
we
will
,
yet
will
it
be
impossible
to
restrain
men
from
hypocrisy
and
contempt
of
him
whilst
they
are
under
no
apprehensions
that
their
actions
and
carriage
towards
him
are
eyed
by
him
.
Now
he
that
ingenuously
confesses
his
sin
,
and
takes
shame
to
himself
for
it
,
doth
honour
to
this
Divine
Perfection
,
and
upholds
the
pillar
of
the
world
,
and
thereby
recommends
himself
to
the
Divine
mercy
.
IT
was
the
saying
of
Joshua
to
Achan
,
Jos.
7.
9.
My
Son
give
glory
to
God
,
and
confess
thy
fault
.
q.
d.
Thou
hast
dishonoured
God
by
thy
sin
,
and
both
reproached
his
wisedom
in
making
such
a
Law
,
and
also
called
in
question
his
Omniscience
by
thy
daring
to
violate
it
:
now
therefore
make
him
the
best
amends
thou
canst
by
an
ingenuous
confession
,
and
make
it
appear
,
that
though
when
thou
wast
tempted
to
doe
wickedly
,
thou
wert
so
foolish
as
to
promise
thy self
security
;
yet
now
upon
more
deliberate
thoughts
,
thou
acknowledgest
there
is
nothing
can
hide
thee
from
him
.
4.
SUCH
acknowledgements
as
aforesaid
,
do
right
to
the
holiness
and
purity
of
God
:
for
thereby
the
sinner
expressing
his
shame
,
and
blushing
at
his
own
impurity
,
seems
to
loath
himself
for
his
unlikeness
to
the
Divine
Majesty
,
who
is
the
chief
and
original
perfection
.
TO
which
add
in
the
last
place
,
that
besides
that
in
this
confession
of
sin
,
the
sinner
places
himself
in
the
nearest
posture
,
and
under
the
very
eye
of
God
,
and
the
quickest
apprehensions
of
him
,
and
the
greatest
awefullness
of
his
Majesty
;
he
also
puts
a
brand
and
odious
mark
upon
all
sin
,
and
by
his
thus
suffering
for
sin
in
the
sense
of
his
Soul
condemns
sin
in
the
flesh
;
and
withal
expresses
a
great
distast
of
it
,
shews
an
abhorrence
,
a
mind
alienated
from
it
,
and
so
consequently
by
that
sense
of
the
bitterness
of
it
,
gives
the
best
security
against
relapses
into
it
again
.
Upon
all
which
it
is
not
untruely
said
,
quem
poenitet
peccâsse
paenè
est
innocens
;
and
though
it
be
best
of
all
not
to
sin
,
yet
he
is
in
a
good
degree
towards
innocency
,
who
is
thus
penitent
for
his
offences
;
and
consequently
in
a
fair
way
for
pardon
.
WITH
respect
to
which
the
Psalmist
who
both
could
and
would
(
if
that
would
have
done
as
well
)
have
brought
the
most
costly
Sacrifices
to
God
to
have
atoned
his
sin
,
and
made
his
peace
with
him
,
yet
pronounces
the
Sacrifice
of
God
to
be
only
a
contrite
Spirit
,
and
that
a
broken
and
contrite
Spirit
God
would
not
despise
.
Those
other
Sacrifices
it
seems
though
God
permitted
them
,
and
in
some
cases
accepted
,
yet
were
not
of
his
institution
at
first
,
only
they
were
ways
which
men
thought
apt
to
express
their
homage
and
dependance
upon
God
,
or
by
which
to
acknowledge
their
gratitude
,
or
by
the
cost
of
them
to
impose
a
mulct
upon
themselves
for
offending
,
or
otherwise
by
being
converted
to
the
use
of
those
that
attended
immediately
upon
him
,
might
be
supposed
to
be
a
means
to
propitiate
him
towards
them
;
as
if
in
the
language
of
our
Saviour
men
sought
this
way
to
make
to
themselves
friends
of
the
Mammon
of
unrighteousness
:
Notwithstanding
in
themselves
all
those
costly
oblations
seemed
to
reflect
dishonour
upon
God
;
as
representing
him
a
necessitous
and
indigent
Deity
;
for
which
cause
several
of
the
wisest
and
best
Philosophers
of
old
forbad
all
costly
Sacrifices
,
and
required
only
such
things
as
might
properly
be
reputed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
the
Platonists
express
it
)
i.
e.
the
worship
of
a
full
and
perfect
Being
:
and
such
especially
is
this
of
a
broken
and
contrite
heart
,
which
as
it
is
that
which
every
man
hath
to
give
that
will
,
so
is
fittest
to
be
the
sacrifice
of
all
mankind
to
the
common
Father
of
them
;
and
as
it
costs
them
least
,
so
it
doth
the
truest
honour
to
him
.
AND
whereas
Paganism
admitted
no
repentance
,
and
in
their
Philosophick
writings
we
meet
often
with
expiations
,
and
lustrations
,
but
no
such
thing
as
repentance
;
the
reason
must
be
because
they
had
no
right
notions
of
God
,
commonly
considering
him
only
under
the
notion
of
rigid
fate
,
or
of
absolute
sovereignty
,
without
any
apprehension
of
benignity
or
compassion
in
him
:
which
whoso
rightly
understands
God
,
must
needs
conceive
to
be
in
him
in
an
eminent
degree
,
as
we
have
shewed
before
;
and
he
that
so
considers
him
,
can
have
no
reason
to
doubt
but
those
instances
of
penitence
we
are
now
upon
,
are
very
acceptable
to
him
,
especially
if
they
come
attended
with
real
reformation
,
which
we
come
now
in
the
next
place
to
speak
of
,
as
the
second
part
of
the
Penitent's
Resolution
,
and
the
last
and
principal
point
of
Repentance
.
CHAP.
IV.
Of
Actual
Returing
,
or
Reformation
.
THE
CONTENTS
.
Actual
Reformation
consists
in
three
things
.
1.
Care
of
God's
Worship
.
2.
Conscience
of
all
his
Commands
.
3.
Submission
to
his
Providence
.
All
which
are
described
according
to
such
measures
as
are
practicable
in
themselves
,
necessarily
required
by
God
,
and
conscientiously
observed
by
all
true
Converts
.
WE
have
hitherto
in
the
letter
of
the
Parable
seen
the
(
formerly
extravagant
)
Son
performing
the
first
part
of
his
resolution
,
confessing
his
fault
,
condemning
his
folly
,
falling
at
his
Father's
feet
,
and
imploring
his
pardon
.
But
there
was
something
else
meant
when
he
said
I
will
return
to
my
Father
;
and
he
was
not
ignorant
that
filial
reverence
and
obedience
for
the
future
,
was
the
best
apology
for
his
former
transgressions
:
for
though
he
knew
how
great
an
interest
the
very
relation
of
a
Son
gives
in
the
affections
of
a
Father
,
and
that
the
saying
of
the
Apostle
is
especially
and
most
remarkably
verified
in
the
charity
of
Parents
,
that
it
beareth
all
things
,
hopeth
all
things
,
believeth
all
things
;
for
they
readily
believe
well
of
their
Children
,
because
they
so
passionately
desire
it
should
be
so
:
notwithstanding
,
the
Son
could
not
think
his
Father
so
soft
and
easy
as
to
be
imposed
upon
with
words
and
ceremonies
,
and
himself
was
not
now
so
ill
natured
as
to
go
about
to
abuse
so
much
goodness
,
if
it
it
had
been
in
his
power
.
Wherefore
the
Text
saith
,
vers.
20.
So
he
arose
and
came
to
his
Father
,
i.
e.
he
did
not
only
change
his
note
,
his
address
,
his
countenance
,
but
he
changed
his
course
;
he
returned
to
his
Father
,
and
to
the
duty
of
a
Son
.
AND
we
have
under
this
type
(
in
the
former
part
of
it
)
seen
described
the
preface
and
introduction
to
repentance
towards
God
;
namely
,
the
sinner
bewailing
his
sin
,
taking
shame
to
himself
,
under
agonies
of
mind
,
pricked
to
the
heart
,
humbly
imploring
the
divine
favour
,
and
crying
earnestly
for
mercy
.
But
this
is
not
all
that
repentance
means
,
the
principal
part
of
it
is
yet
behind
,
(
viz.
)
Actual
Reformation
.
This
is
that
which
every
awakened
Conscience
in
its
agonies
promises
and
resolves
upon
;
this
God
expects
,
and
every
sincere
Convert
really
performs
:
For
without
this
all
the
rest
is
but
empty
pomp
and
pageantry
,
and
meer
hypocrisy
,
as
we
shall
shew
anon
.
But
when
this
is
added
to
the
former
,
such
a
person
from
thenceforth
is
a
new
man
,
and
in
a
new
estate
;
he
hath
compleatly
made
his
return
to
God
,
as
the
Son
in
the
Text
is
said
to
have
actually
returned
to
his
Father
.
I
have
noted
heretofore
that
all
irreligion
and
profaneness
is
wont
in
the
language
of
the
Scripture
to
be
expressed
by
the
phrase
of
departing
from
God
,
or
going
out
from
him
,
or
forsaking
him
;
and
so
the
whole
practice
of
Religion
is
contrariwise
set
forth
by
drawing
nigh
to
,
or
coming
to
God
;
particularly
Hebr.
11.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
that
cometh
to
God
,
q.
d.
he
that
becomes
a
Proselyte
to
Religion
,
(
for
from
thence
doth
that
word
Proselyte
take
its
original
.
)
Wherefore
now
we
will
first
observe
what
is
implyed
by
this
phrase
of
the
Son
's
returning
or
coming
to
his
Father
;
and
in
proportion
thereto
describe
this
most
important
business
of
the
Penitent's
returning
to
God
,
which
is
his
Actual
Conversion
or
Reformation
:
and
in
the
former
these
three
things
seem
plainly
to
be
comprehended
.
-
1.
That
the
Son
now
returns
home
to
his
Father's
family
and
presence
.
-
2.
That
he
returns
to
the
duty
of
a
Son
,
by
obedience
and
compliance
with
his
Father's
commands
.
-
3.
That
he
submits
to
his
Father's
government
and
provision
.
Therefore
in
the
latter
,
namely
,
conversion
to
God
,
these
three
things
must
semblably
be
implied
.
-
1.
That
the
Penitent
puts
himself
under
the
eye
of
God
,
and
lives
in
a
constant
practice
of
piety
and
devotion
.
-
2.
That
he
frames
himself
to
universal
obedience
to
all
God's
commands
.
-
3.
That
he
gives
himself
up
to
the
divine
disposal
,
and
intirely
submits
to
his
providence
and
government
.
1.
CONCERNING
the
first
of
these
,
there
is
nothing
more
evident
or
remarkable
to
all
experience
and
observation
,
then
the
great
fervor
of
devotion
in
all
true
Converts
from
an
evil
life
;
insomuch
that
there
is
not
that
man
to
be
found
under
such
a
character
,
but
presently
with
great
solemnity
and
seriousness
he
sets
up
the
worship
of
God
;
to
which
purpose
we
find
in
the
history
of
the
Acts
of
the
Apostles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
V.
Mede
,
disc.
3.
in
Act.
17.
4.
Worshippers
,
or
Devout
persons
,
to
be
the
common
name
by
which
Converts
to
Religion
are
expressed
;
and
these
,
Acts
13.
48.
are
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Candidates
of
eternal
life
,
or
put
into
order
and
disposed
for
salvation
.
Compare
vers.
43.
with
48.
More
particularly
it
is
observable
of
St.
Paul
,
that
when
from
a
superstitious
Pharisee
and
bitter
enemy
of
Christianity
,
he
was
reclaimed
and
made
a
Christian
;
the
assurance
that
God
gives
to
Ananias
of
the
truth
of
his
conversion
,
is
Acts
9.
11.
Behold
he
prays
.
And
so
of
Manasses
,
2
Chron.
33.
18.
amongst
the
instances
of
his
real
reformation
the
Scripture
takes
especial
notice
of
the
prayer
that
he
prayed
.
AND
this
is
so
universal
a
truth
,
that
I
think
from
hence
it
cometh
to
pass
,
that
those
who
have
a
mind
hypocritically
to
put
on
the
guise
and
appearance
of
Religion
,
are
wont
to
be
notably
carefull
in
this
point
:
for
so
the
Pharisees
cloaked
all
their
villanies
with
this
garb
of
piety
.
Now
hypocrisy
would
miss
altogether
of
its
design
if
it
did
not
resemble
the
truth
of
things
;
and
usually
their
over
solicitude
and
overdoing
herein
betrays
them
to
act
a
part
only
in
Religion
.
BUT
it
is
not
only
the
duty
of
prayer
which
the
true
Penitent
expresses
his
conversion
by
,
(
though
this
be
by
some
too
phantastically
called
Duty
,
as
if
all
piety
consisted
in
that
only
,
)
for
as
the
literal
Prodigal
returns
to
his
Father's
house
and
family
,
so
the
mystical
returns
to
God's
house
which
is
his
Church
,
and
associates
himself
with
God's
servants
in
all
the
offices
of
Religion
:
(
viz.
)
in
hearing
the
word
,
reading
,
meditation
,
Sacraments
,
&c.
Now
he
thinks
a
day
spent
in
God's
Courts
better
then
a
thousand
;
and
had
rather
be
a
door-keeper
in
the
house
of
the
Lord
,
then
to
dwell
in
the
tents
of
the
wicked
.
This
one
thing
he
desires
of
the
Lord
,
and
is
most
passionate
in
,
that
he
may
dwell
in
the
house
of
the
Lord
all
the
days
of
his
life
,
to
behold
the
beauty
of
the
Lord
,
Psal.
27.
4.
and
to
inquire
in
his
Temple
.
And
he
so
highly
values
the
priviledge
of
God's
Church
,
that
no
private
opinion
,
no
trifling
scrupulosity
,
nor
petty
disgust
,
shall
ever
alienate
him
from
it
.
Here
he
finds
himself
fortified
and
incouraged
by
the
great
examples
of
holy
men
,
his
prayers
strengthened
by
the
concurrence
of
all
good
people
;
here
he
is
under
the
publick
dispensations
of
the
means
of
grace
and
knowledge
,
the
very
plainness
and
simplicity
of
which
he
now
with
the
great
Convert
St.
Austin
values
,
and
admires
more
then
all
the
Greek
or
Roman
eloquence
of
Speech
,
or
subtilty
of
Philosophy
;
to
which
every
thing
else
seemed
flat
and
insipid
before
.
Above
all
,
the
holy
Sacrament
puts
him
into
an
ecstasy
;
in
this
he
thinks
himself
in
God's
presence
in
an
extraordinary
manner
,
and
admitted
a
guest
at
his
Table
,
the
Crums
of
which
he
thinks
himself
unworthy
of
:
here
he
refreshes
his
hungry
Soul
with
the
Bread
of
Life
,
and
his
wounded
Conscience
by
the
Bloud
of
his
crucified
Saviour
;
and
in
both
he
thinks
he
sees
his
provoked
,
but
compassionate
Father
,
stand
with
open
arms
to
receive
him
.
This
he
approaches
with
great
reverence
,
with
shame
and
sorrow
for
his
sins
past
,
together
with
faith
and
hope
in
God's
mercy
,
and
will
therefore
never
be
negligent
of
it
.
IN
these
and
all
other
duties
of
Religion
,
both
publick
and
private
,
the
Convert
expresses
such
an
excellent
spirit
,
and
extraordinary
zeal
as
cannot
but
be
very
observable
;
nay
,
his
fervor
is
so
great
in
these
things
,
that
the
only
danger
is
of
running
into
some
excess
,
lest
he
outgo
the
health
and
strength
of
his
Body
,
and
forget
the
necessity
of
the
common
affairs
of
life
.
IT
is
true
,
there
is
great
diversity
in
these
passionate
expressions
of
devotion
,
according
to
the
difference
of
men's
tempers
and
constitutions
;
but
yet
in
every
true
Convert
,
it
is
at
the
lowest
quite
another
thing
from
the
common
flatness
and
formality
that
is
too
easy
to
be
seen
in
other
men
:
nay
,
the
transports
of
this
kind
in
new
Converts
are
usually
so
great
,
that
it
often
gives
them
occasion
afterwards
to
question
their
station
,
and
to
doubt
whether
they
have
not
apostatized
and
faln
from
their
first
love
;
when
they
find
they
cannot
maintain
those
spring-tides
constantly
at
the
same
height
through
the
whole
course
of
their
lives
.
For
the
sake
of
which
this
is
to
be
added
;
that
it
is
no
argument
against
a
man's
sincerity
,
that
he
wants
some
of
the
passionate
expressions
of
devotion
which
he
had
at
first
,
in
regard
then
the
fresh
sense
he
had
of
his
miscarriages
,
of
his
horrible
danger
,
together
with
the
ravishing
joy
at
the
first
glimpse
of
God's
mercy
in
Christ
,
were
able
strangely
to
move
all
his
powers
,
and
to
draw
even
those
bodily
passions
into
compliance
with
the
sense
of
the
mind
which
must
certainly
flag
afterwards
.
And
therefore
though
it
be
a
sure
sign
he
is
no
Convert
,
(
I
mean
,
from
a
debauched
and
wicked
life
)
who
had
no
experience
of
something
extraordinary
in
this
kind
at
first
;
yet
on
the
other
side
,
it
is
no
sign
of
decaying
in
grace
,
if
he
find
not
the
like
all
along
.
2.
BUT
to
proceed
:
secondly
,
when
the
Son
arose
and
went
to
his
Father
,
it
is
implied
,
that
he
became
obedient
to
his
commands
,
as
well
as
that
he
lived
in
his
presence
and
family
.
And
accordingly
the
Penitent
in
the
next
place
contents
not
himself
with
any
or
all
of
the
forementioned
acts
of
devotion
;
as
not
intending
to
put
off
God
with
complementall
addresses
,
(
for
all
worship
without
obedience
is
no
better
)
but
applies
himself
with
all
humility
and
seriousness
to
frame
his
life
according
to
his
commands
.
Heretofore
he
was
a
Son
of
Belial
,
lawless
and
disobedient
,
but
now
he
saith
with
St
Paul
upon
his
conversion
,
Acts
9.
6.
What
wilt
thou
have
me
to
doe
Lord
?
He
hath
now
found
what
hard
service
the
Devil
puts
his
vassals
to
,
and
having
had
so
bad
a
Master
of
him
,
he
doth
not
discourage
himself
with
suspicions
,
but
submits
his
neck
to
the
yoke
of
Christ
Jesus
,
and
doth
not
say
it
is
grievous
,
as
being
of
opinion
with
the
Falisci
,
Livy
,
lib.
5.
who
told
Fabricius
,
Melius
nos
sub
vestro
imperio
quàm
sub
nostris
legibus
victuri
sumus
.
God's
service
is
perfect
freedom
,
and
it
is
liberty
enough
to
obey
wisedom
and
goodness
.
ACCORDINGLY
he
indeavours
from
henceforth
to
live
in
all
the
statutes
and
commandments
of
the
Lord
blameless
,
and
exercises
himself
to
have
a
Conscience
void
of
offence
both
towards
God
and
man
.
He
confines
not
his
care
to
some
one
branch
or
part
of
his
duty
,
which
is
the
common
guise
of
hypocrites
,
but
resolves
to
be
universally
good
and
holy
:
For
he
not
only
considers
that
one
sin
is
sufficient
to
ruine
a
man
as
well
as
many
,
(
as
one
disease
may
destroy
a
man's
life
as
well
as
a
complication
)
but
also
he
observes
,
that
the
main
difficulty
of
vertue
lies
in
that
men
do
not
uniformly
carry
on
the
whole
business
before
them
,
and
so
the
Devil
gets
that
ground
in
one
place
which
he
seems
to
lose
in
another
.
Besides
,
the
very
principle
that
acts
and
governs
him
is
the
hearty
love
of
God
and
goodness
,
which
makes
him
have
an
equal
hatred
to
all
sin
,
and
a
zeal
of
every
duty
.
HE
forsakes
all
his
debauches
for
the
pleasure
of
a
good
Conscience
,
and
makes
experiment
whether
victory
over
his
passions
be
not
as
delightfull
as
the
gratification
of
them
;
and
whether
intellectual
joys
be
not
as
ravishing
as
sensual
enjoyments
;
and
a
regular
conversation
as
easy
and
agreeable
as
the
lawless
and
licentious
.
He
brings
his
senses
in
subjection
to
his
reason
,
and
makes
all
those
powers
and
faculties
tributary
to
Religion
which
before
made
war
against
it
.
This
head
of
mine
(
saith
he
)
which
was
wont
to
be
employed
in
contrivances
for
the
world
,
or
in
catering
for
my
lusts
,
shall
now
be
exercised
in
studying
how
I
may
doe
most
honour
to
my
Maker
.
This
wit
which
was
wont
to
goe
out
in
froth
,
or
in
scoffing
at
all
that
was
serious
,
shall
now
make
apologies
for
what
before
it
blasphemed
.
This
tongue
shall
learn
to
bless
,
that
was
used
to
cursing
and
swearing
.
My
hands
shall
now
dispense
as
liberally
to
charitable
purposes
,
as
they
have
sordidly
raked
together
before
;
I
will
be
as
exemplary
for
sobriety
and
chastity
,
as
ever
I
was
notorious
for
excesses
;
and
wherever
I
have
wronged
any
body
in
my
dealings
,
I
will
now
spare
from
my self
to
make
them
a
recompence
.
In
short
,
by
the
grace
of
God
from
henceforward
there
is
neither
pleasure
shall
tempt
me
,
nor
profit
allure
me
,
nor
ambition
corrupt
me
,
nor
example
sway
me
to
doe
any
thing
which
I
know
to
be
evil
;
and
on
the
other
side
,
there
shall
neither
difficulty
discourage
me
,
nor
tediousness
of
the
course
weary
me
in
the
race
of
vertue
and
holiness
.
And
to
the
intent
that
he
may
always
make
good
this
ground
,
and
persevere
in
this
course
,
he
calls
in
all
the
Auxiliaries
of
Divine
Grace
,
places
himself
under
the
most
advantageous
circumstances
,
and
retrenches
himself
against
all
assaults
or
surprisals
.
Herewithal
he
hath
a
principal
care
to
keep
his
thoughts
pure
and
holy
,
that
there
may
be
no
combustible
matter
in
him
for
the
Devil
's
fiery
darts
to
take
hold
of
,
nor
any
beginning
of
a
mutiny
within
him
of
the
flesh
against
the
spirit
,
by
which
means
a
passage
may
be
opened
to
the
enemy
.
And
yet
when
this
is
done
he
will
be
always
upon
his
guard
too
,
not
trusting
wholly
to
the
innocency
of
his
intentions
,
as
knowing
both
the
subtilty
and
enterprizing
nature
of
the
Devil
.
And
that
this
watch
may
be
constantly
kept
up
,
he
is
sure
not
to
allow
himself
the
least
degree
of
intemperance
which
would
at
least
weaken
his
reason
,
and
inflame
his
passion
:
and
farther
,
he
is
very
choice
of
his
company
,
and
very
desirous
to
fortify
himself
by
good
neighbourhood
and
acquaintance
,
that
he
may
be
quickened
by
their
examples
:
and
lastly
,
he
will
be
always
doing
some
good
thing
or
other
,
that
temptation
may
not
find
him
at
leisure
to
give
it
entertainment
.
MOREOVER
,
in
consideration
that
he
hath
lived
a
great
while
unprofitably
,
and
done
far
less
then
his
duty
,
he
will
strive
if
it
be
possible
to
do
more
then
is
matter
of
express
duty
now
to
make
amends
for
fomer
failing
,
and
therefore
is
far
from
the
cold
and
frugal
piety
of
those
men
that
make
a
great
stirr
in
seeking
the
minimum
quod
sic
,
as
if
they
would
divide
a
hair
in
Religion
,
and
be
sure
to
do
no
more
then
needs
must
;
and
were
afraid
of
loving
God
too
much
,
or
bidding
too
high
for
the
Kingdom
of
Heaven
:
for
though
it
be
true
that
there
are
no
works
of
supererogation
,
erogation
,
as
some
vainly
speak
,
i.
e.
whereby
we
may
make
God
a
debter
to
us
,
or
that
we
shall
have
an
overplus
,
and
be
able
to
contribute
towards
a
publick
stock
besides
our
own
necessitie
;
yet
if
a
man
,
conscious
of
his
own
many
failings
,
shall
therefore
(
to
shew
that
notwithstanding
he
loves
God
sincerely
)
oblige
himself
,
suppose
to
pray
oftener
,
or
give
alms
more
liberally
then
is
expresly
required
of
him
,
this
sure
will
not
be
blameable
.
AND
again
,
being
heartily
troubled
for
what
evils
he
hath
committed
heretofore
,
he
indeavours
to
retract
and
undoe
them
as
much
as
is
possible
,
not
only
labouring
to
prevent
the
contagion
of
his
example
,
but
where
the
case
will
admit
it
rescinding
and
nullifying
the
very
effects
.
So
Manasses
,
that
had
set
up
Idolatry
,
effectually
reformed
it
;
and
Zacheus
,
besides
the
half
of
his
goods
which
he
gave
to
the
poor
,
made
a
fourfold
restitution
wherever
he
had
wronged
nay
.
The
Jaylor
washes
the
stripes
he
had
inflicted
,
&
S.
Paul
zealously
preached
the
doctrine
which
before
he
persecuted
.
Lastly
,
Such
is
the
indignation
which
the
true
Convert
hath
against
himself
for
his
former
rebellions
,
and
such
an
holy
jealousy
hath
he
over
himself
lest
he
should
relapse
,
that
he
is
in
danger
of
another
extream
;
for
whereas
heretofore
he
too
much
indulged
the
humour
of
his
body
,
now
he
is
ready
to
abridge
it
to
such
a
degree
as
to
indanger
his
health
:
perhaps
in
times
past
he
lived
in
too
much
gaiety
,
and
now
so
gravely
that
there
is
some
danger
his
strictness
should
sour
into
austerity
;
heretofore
he
lived
lawlesly
,
and
now
is
ready
by
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
vehement
inclining
the
contrary
way
to
fall
into
scrupulosity
,
and
in
the
words
of
S.
Austin
,
Factum
horretur
licitum
ob
vicinitatem
illiciti
,
which
I
render
by
those
of
our
Saviour
,
He
strains
at
a
Gnat
now
,
that
was
wont
to
swallow
a
Camel
.
THOSE
that
have
had
experience
of
new
and
zealous
Converts
know
this
which
I
have
last
said
to
be
too
true
,
and
therefore
those
that
are
concerned
in
the
management
of
such
persons
,
find
it
becoming
their
prudence
,
not
only
to
instruct
them
in
the
holy
ways
of
the
Gospel
,
but
also
to
interpret
to
them
the
liberty
of
the
Gospel
.
For
in
defect
of
such
care
and
prudence
,
it
very
often
unhappily
comes
to
pass
,
that
evil
men
and
seducers
,
working
upon
that
well
meant
but
intemperate
zeal
,
find
advantage
of
insinuating
their
curiosities
,
their
superstitions
,
nay
,
their
very
morosities
,
and
the
distinctive
badges
of
their
peculiar
factions
;
and
in
consequence
thereof
both
indispose
these
honest
minds
to
some
of
that
which
is
their
duty
in
Church
and
State
,
and
render
them
uncomfortable
in
themselves
,
and
scandalous
to
Religion
.
BUT
abating
this
last
thing
(
which
is
a
bad
weed
,
but
an
argument
of
a
good
soil
)
all
that
which
I
have
been
saying
otherwise
,
is
in
the
temper
and
practice
of
every
true
Convert
,
as
is
most
eminently
to
be
seen
in
all
the
Primitive
Christians
,
who
were
converted
from
Paganism
or
Judaism
to
Christ
Jesus
,
but
especially
the
former
;
the
whole
world
saw
them
strangely
improved
and
metamorphosed
,
to
use
the
word
of
the
Apostle
,
Rom.
12.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
upon
which
account
the
Primitive
Fathers
,
Origen
,
Justin
Martyr
,
Eusebius
,
Lactantius
,
&c.
gloried
in
the
efficacy
of
the
Gospel
,
and
shamed
the
blind
Pagans
out
of
their
contempt
of
it
;
they
despised
it
for
the
plainness
and
familiarity
of
the
phrase
,
but
could
not
deny
but
it
was
mighty
in
operation
,
far
beyond
all
the
admired
writings
of
Philosophers
;
Non
abscendit
vitia
sed
abscindit
.
Lact.
li
3.
cap.
26.
for
whereas
all
the
efficacy
of
them
usually
extended
no
further
then
to
furnish
men's
heads
with
notions
,
or
to
guild
the
outside
;
this
changed
them
thoroughly
,
made
the
drunkard
become
grave
,
the
lascivious
person
chaste
and
modest
,
the
griping
oppressour
mercifull
and
liberal
;
and
in
short
,
made
the
vicious
and
debauched
become
uniformly
holy
and
vertuous
.
And
this
is
the
second
thing
intimated
in
the
Son
's
returning
to
his
Father
,
he
returned
to
his
duty
and
obedience
.
But
3.
THIRDLY
and
lastly
,
when
the
Son
returned
to
his
Father
,
it
is
implied
that
he
then
submitted
himself
to
his
Father's
providence
and
accommodations
;
that
whereas
heretofore
the
way
of
his
Father's
Family
was
too
frugal
and
parsimonious
for
him
,
he
must
live
at
an
higher
rate
,
and
be
better
provided
for
;
and
therefore
desired
to
have
his
portion
in
his
own
hands
,
that
he
might
please
himself
:
now
the
case
is
altered
,
for
he
found
that
his
prodigality
had
brought
him
to
rags
,
and
his
riots
to
hunger
,
and
the
danger
of
being
starved
:
this
therefore
had
like
to
have
broke
his
heart
,
but
to
be
sure
it
hath
broke
his
spirit
;
and
now
he
will
not
capitulate
,
nor
prescribe
rules
to
his
Father
,
but
be
content
with
any
thing
;
make
me
but
as
one
of
thy
hired
servants
,
&c.
IT
was
the
custom
of
Penitents
of
old
to
put
on
Sack-cloth
,
and
to
sprinkle
themselves
with
Ashes
,
as
acknowledging
themselves
to
be
vile
Earth
,
and
unworthy
of
the
meanest
accommodations
.
And
what
was
thus
done
Emblematically
on
the
solemn
times
of
humiliation
,
is
really
accomplished
in
every
sincere
Convert
.
He
is
sensible
that
(
as
we
have
discoursed
heretofore
)
pride
began
his
ruine
,
and
therefore
humility
must
recover
him
.
Time
was
,
that
he
swelled
against
God
,
as
the
proud
waves
against
their
banks
,
strove
to
break
down
and
overrun
all
the
restraints
of
providence
;
because
he
could
not
bring
his
condition
to
his
mind
,
therefore
he
swelled
and
murmured
,
raged
and
blasphemed
:
why
must
he
be
poor
and
limited
,
sick
or
of
short
continuance
?
why
(
since
the
world
was
made
for
man
)
should
not
he
have
his
full
swing
,
and
like
Leviathan
,
sport
himself
therein
?
He
was
ready
to
suspect
some
malevolent
or
evil
genius
governed
the
world
,
and
not
such
a
wise
and
benign
Being
as
men
talk
of
.
In
short
,
as
the
laws
of
God
were
too
strait
,
so
was
his
providence
,
and
he
could
brook
neither
of
them
.
BUT
as
we
have
seen
(
upon
this
change
)
his
compliance
with
the
former
,
so
we
shall
now
see
his
conformity
to
the
latter
.
He
hath
now
like
Nebuchadnezzar
,
been
turned
out
to
grass
,
till
by
his
afflictions
he
was
brought
to
acknowledge
that
the
most
High
ruleth
in
the
Kingdoms
of
men
;
and
now
the
Clay
hath
learned
not
to
dispute
with
the
Potter
,
why
hast
thou
made
me
thus
?
Now
whatever
condition
it
pleases
God
to
put
him
in
,
he
acknowledges
it
is
better
then
he
deserves
;
if
he
will
that
he
be
a
beggar
,
in
disgrace
,
sickness
,
prison
;
where
and
what
he
pleases
,
so
he
have
mercy
upon
his
Soul
.
He
hath
learnt
to
say
with
Jacob
,
Less
then
the
least
of
all
God's
mercies
;
Gen.
32.
10.
and
with
the
Israelites
humbled
by
their
captivity
;
Thou
always
punishest
us
less
then
our
iniquities
have
deserved
;
or
with
the
same
in
the
Lamentations
,
It
is
the
Lord's
mercy
that
we
are
not
consumed
,
and
wherefore
doth
a
living
man
complain
,
a
man
,
for
the
punishment
of
his
sins
?
He
not
only
considers
the
irresistible
power
of
God
,
and
yields
,
as
knowing
there
is
no
contending
with
him
;
but
he
acknowledges
also
his
sovereignty
,
and
the
right
which
the
great
Creatour
of
the
world
hath
to
dispose
of
him
and
all
other
Creatures
as
he
pleases
;
and
therefore
quarrels
not
prerogative
,
but
saith
with
Old
Eli
,
It
is
the
Lord
,
let
him
doe
what
seemeth
him
good
;
and
with
the
Psalmist
,
I
was
dumb
and
opened
not
my
mouth
,
for
it
was
thy
doing
.
q.
d.
If
I
saw
nothing
but
rigid
fate
over-bearing
me
,
though
I
knew
it
was
even
then
to
no
purpose
to
contend
,
yet
I
should
be
tempted
to
repine
at
my
hard
fortune
;
but
when
I
saw
God
in
it
,
I
laid
my
hand
upon
my
mouth
;
for
that
word
speaks
wisedom
,
justice
,
and
goodness
,
as
well
as
power
;
every
of
which
are
infinitely
above
my
match
.
And
when
I
reflect
upon
my self
,
I
cannot
but
discover
,
that
it
is
not
meer
power
and
will
in
God
that
oppresses
me
,
but
it
was
just
with
him
to
appoint
me
this
adversity
;
nay
,
I
cannot
but
own
his
wisedom
too
in
it
;
he
understands
my
frame
,
and
therefore
is
best
able
to
judge
what
is
good
&
necessary
for
me
:
My
heavenly
Father
knows
what
things
I
have
need
of
:
And
consequently
I
must
conclude
(
since
he
hath
ordered
it
so
)
that
it
was
best
for
me
that
I
should
be
put
into
the
condition
I
am
in
:
He
saw
I
was
not
able
to
bear
a
full
tide
of
prosperity
,
and
therefore
sent
cross
winds
to
check
me
;
he
foresaw
I
should
be
apt
to
luxuriate
and
run
riot
again
,
should
he
have
planted
me
in
the
warm
Sun
,
and
therefore
he
made
choice
of
the
shade
for
me
.
UPON
all
these
considerations
,
and
especially
that
which
I
first
suggested
;
namely
,
his
modest
reflection
upon
his
own
demerits
,
and
therewithall
the
contemplation
of
that
transcendent
happiness
in
another
world
,
which
will
abundantly
compensate
all
defects
in
this
;
the
Penitent
is
brought
intirely
to
surrender
himself
to
the
divine
will
.
So
that
he
doth
not
only
patiently
abide
what
he
cannot
help
,
but
in
some
good
measure
of
chearfullness
,
harmoniously
falls
in
with
the
divine
providence
.
I
will
(
saith
he
)
no
longer
have
any
will
of
my
own
but
thy
will
be
done
:
as
I
will
indeavour
to
frame
the
course
of
my
life
and
actions
by
thy
Laws
and
revealed
will
,
so
my
mind
,
my
will
and
passions
;
shall
be
shaped
in
conformity
to
thy
secret
will
.
THIS
temper
every
true
Penitent
must
and
doth
arrive
at
in
good
measure
,
for
untill
this
be
done
,
the
principle
of
pride
,
which
was
the
first
spring
of
apostasie
,
is
not
destroyed
in
him
;
and
it
will
be
impossible
that
he
should
discharge
the
former
part
of
active
obedience
,
unless
this
passive
frame
be
in
conjunction
with
it
;
since
a
malecontent
and
murmuring
spirit
can
never
become
a
good
and
dutifull
subject
of
God's
Kingdom
,
because
he
plainly
betrays
that
he
neither
loves
nor
reverences
him
,
and
therefore
will
not
obey
him
.
Besides
,
that
most
assuredly
such
a
temper
affords
perpetual
invitation
and
incouragement
to
the
Devil
to
be
attempting
upon
him
to
inflame
him
into
some
rebellion
against
God
.
Whereas
the
man
that
is
contented
with
his
condition
,
that
submits
to
God
,
discourages
Satan
in
all
his
attempts
of
stirring
up
sedition
,
he
gives
him
no
hold
,
he
disarms
and
defeats
him
.
THIS
therefore
with
the
two
former
make
up
the
summ
of
Religion
,
and
consequently
the
intire
character
of
a
true
Convert
,
and
the
just
terms
of
his
reconciliation
with
the
offended
Majesty
of
Heaven
.
By
these
three
steps
the
Son
recovered
himself
and
his
Father's
favour
:
And
thus
the
sinner
returns
to
God
.
CHAP.
V.
Of
the
necessity
of
Actual
Reformation
.
THE
CONTENTS
.
-
§
I.
A
recital
of
several
loose
opinions
about
repentance
,
which
debauch
men's
practice
in
this
important
affair
.
-
§
II.
Four
arguments
demonstrating
the
absurdity
of
all
those
opinions
jointly
,
and
the
necessity
of
bringing
forth
such
fruits
of
repentance
as
are
described
in
the
former
Chapter
.
1.
From
Scripture
.
2.
From
the
nature
of
God
.
3.
From
the
nature
of
Heaven
and
Hell
.
4.
From
the
nature
of
Conscience
.
WHILST
in
the
foregoing
Chapter
I
indeavoured
in
three
instances
plainly
and
accurately
to
describe
actual
returning
to
God
,
as
the
condition
of
reconciliation
with
our
heavenly
Father
,
as
I
think
I
out-went
not
the
figurative
intimations
of
the
Parable
,
so
I
am
most
confident
that
therein
I
dealt
faithfully
with
the
Souls
of
all
such
men
as
are
concerned
in
that
discourse
;
neither
requiring
more
,
nor
admitting
less
then
what
is
both
fit
for
God
to
accept
,
and
for
men
to
yield
to
him
:
therefore
it
was
reasonably
to
be
hoped
that
men's
judgments
being
convinced
herein
,
they
would
practise
accordingly
,
and
so
I
might
proceed
immediately
to
the
third
and
last
part
of
the
Parable
;
and
there
shew
the
admirable
success
of
this
method
,
and
the
comfortable
greeting
betwixt
the
Father
of
Spirits
and
his
returning
Children
.
NOTWITHSTANDING
,
partly
because
I
am
aware
in
the
general
how
willing
men
are
even
to
put
a
cheat
upon
themselves
for
a
cheap
and
an
easy
cure
;
and
that
to
such
that
which
we
have
been
discoursing
will
seem
to
be
durus
sermo
,
a
hard
Chapter
,
(
as
we
say
;
)
and
partly
also
I
am
not
ignorant
that
there
are
abundance
of
Mountebanks
in
Theology
,
who
pretend
to
administer
comfort
to
troubled
Consciences
upon
far
easier
terms
:
that
therefore
I
may
wholly
omit
nothing
that
I
conceive
usefull
in
this
important
affair
,
I
will
here
(
though
briefly
)
demonstrate
the
truth
and
absolute
necessity
of
what
we
have
now
laid
down
;
but
first
I
think
it
not
amiss
to
take
notice
of
the
principal
of
those
mistakes
which
make
it
necessary
that
I
so
doe
;
and
they
may
be
reduced
to
these
four
heads
.
1.
Kimch
.
in
Isa.
59.
IT
was
the
opinion
of
some
of
the
Jewish
Doctours
that
when
the
Messias
came
there
would
be
no
necessity
of
repentance
at
all
,
as
if
his
intercession
should
perfectly
excuse
men
all
the
trouble
of
working
out
their
own
salvation
with
fear
and
trembling
.
And
a
like
absurd
conceit
hath
possessed
some
Christians
,
that
nothing
is
to
be
done
by
us
but
trusting
and
relying
upon
Christ
Jesus
,
and
his
sacrifice
and
satisfaction
;
as
if
he
had
not
only
satisfied
for
the
transgressions
of
the
old
covenant
,
but
having
brought
in
no
new
one
,
had
set
men
perfectly
at
liberty
from
all
moral
obligation
;
or
as
if
it
were
a
derogation
from
the
merits
of
Christ's
death
that
any
thing
should
be
required
of
us
in
order
to
justification
.
This
is
the
doctrine
of
the
Antinomians
.
Which
some
carry
yet
higher
,
and
suppose
justification
from
eternity
,
founded
meerly
in
the
secret
decree
of
God
,
and
so
not
only
exclude
repentance
,
but
even
the
mediation
of
Christ
Jesus
himself
.
2.
THERE
is
a
second
sort
of
men
,
and
those
called
Christians
too
,
that
require
something
on
man's
part
though
very
little
,
and
that
they
call
Attrition
,
by
which
they
mean
some
slight
sorrow
for
sin
,
which
they
say
together
with
the
sacrament
of
penance
or
confession
,
will
reconcile
a
man
to
God
,
without
so
much
as
contrition
,
or
true
and
hearty
sorrow
for
the
evil
of
sin
:
C.
Trent
.
this
is
the
express
doctrine
of
the
Church
of
Rome
,
Sess.
4.
cap.
4.
and
is
very
like
the
common
doctrine
of
the
Jews
,
that
confession
and
sacrifice
were
sufficient
for
repentance
and
reconciliation
;
Maim
.
in
Teshubha
apud
Lightf
.
Hor.
Hebr.
as
if
sin
had
no
great
evil
in
it self
,
or
no
great
contrariety
to
the
divine
nature
,
only
for
form
or
order
sake
he
thought
fit
that
some
shame
or
mulct
should
be
put
upon
it
;
and
so
a
few
tears
,
or
something
of
no
great
moment
,
shall
quit
all
the
old
score
,
and
purchase
a
new
licence
to
sin
again
.
3.
ANOTHER
opinion
goes
further
yet
,
requiring
not
only
external
expressions
,
and
the
forms
and
solemnities
of
repentance
,
but
real
and
hearty
sorrow
for
sin
;
that
a
man's
Conscience
be
really
troubled
,
and
in
great
anguish
for
his
sin
;
and
when
this
is
done
all
is
well
;
from
such
trouble
of
Conscience
they
date
their
conversion
,
and
this
they
are
always
reflecting
upon
as
a
security
,
not
only
against
the
sins
committed
before
it
,
but
that
from
that
time
God
sees
no
more
sin
in
them
;
as
if
,
like
as
it
was
at
the
Pool
of
Bethesda
,
when
the
Angel
had
moved
the
waters
,
all
that
stept
in
were
healed
.
These
men
ordinarily
please
themselves
with
melancholy
complaints
of
themselves
,
cry
out
of
a
naughty
heart
,
a
hard
heart
,
&c.
and
think
this
will
doe
their
business
,
as
if
so
soon
as
the
Patient
is
grown
sensible
of
his
case
he
were
cured
,
and
to
feel
the
smart
were
all
one
as
to
have
the
sore
healed
.
LASTLY
,
a
fourth
sort
go
further
yet
,
and
require
not
only
contrition
,
but
resolution
of
obedience
;
but
content
themselves
,
and
incourage
men
to
a
great
degree
of
confidence
,
though
this
resolution
be
never
put
in
execution
.
Thus
a
great
many
Saints
are
canonized
from
the
Gallows
,
and
the
Clinick
or
death-bed
repentance
is
greatly
countenanced
.
Men
commence
Saints
per
saltum
as
they
say
,
as
the
Romans
made
Gentlemen
;
Momento
turbinis
exit
Marcus
Dama
,
in
the
turning
of
an
hand
a
lewd
and
flagitious
person
starts
up
a
great
Saint
.
The
ground
of
this
opinion
is
,
they
suppose
that
which
is
undoubtedly
true
,
that
God
knows
men's
hearts
;
but
then
they
infer
that
which
is
very
dangerous
,
that
therefore
so
that
be
turned
right
,
it
is
no
matter
with
him
whether
there
proceed
any
fruits
worthy
of
repentance
,
and
amendment
of
life
.
TO
all
these
I
might
further
adde
,
those
that
reckon
the
change
of
opinion
,
being
of
an
admired
Sect
,
coming
over
with
great
zeal
to
a
new
party
,
a
demure
garb
,
an
austere
temper
,
or
at
most
some
partial
reformation
to
be
sufficient
signs
of
regeneration
,
which
fancy
agrees
too
well
to
the
humour
of
a
great
part
of
men
of
this
age
;
but
I
shall
not
need
to
proceed
further
in
reckoning
up
these
mistakes
,
nor
do
I
think
it
necessary
to
apply
a
particular
confutation
to
doctrines
so
very
absurd
at
the
first
view
:
but
I
will
now
,
as
I
promised
,
demonstrate
the
necessity
of
the
doctrine
I
have
asserted
,
which
will
be
an
effectual
detection
of
the
fallacy
of
all
these
other
now
recired
,
And
this
I
will
do
by
these
four
arguments
.
§
II.
FIRST
,
if
God
in
the
Holy
Scripture
doth
require
of
those
that
have
lived
wickedly
,
as
the
condition
of
their
absolution
and
reconciliation
to
himself
,
that
they
be
not
only
sorry
for
their
sins
,
and
resolve
upon
a
new
course
,
but
expresly
calls
for
actual
performance
of
such
resolutions
and
real
reformation
;
then
those
must
be
strangely
bold
and
presumptuous
men
that
will
conceive
hopes
of
pardon
upon
any
other
terms
.
But
that
this
which
we
assert
,
and
nothing
less
,
is
the
declared
condition
of
mercy
,
these
following
passages
amongst
innumerable
others
do
abundantly
evince
.
The
first
I
take
notice
of
is
that
of
the
Prophet
Isaiah
,
Chap.
I.
Vers.
11
,
13
,
&c.
To
what
purpose
is
the
multitude
of
your
sacrices
unto
me
?
saith
the
Lord
:
I
am
full
of
the
burnt-offerings
of
Rams
,
and
the
fat
of
fed
Beasts
;
and
I
delight
not
in
the
bloud
of
Bullocks
,
or
of
Lambs
,
or
of
He-Goats
.
Bring
no
more
vain
oblations
,
incense
is
abomination
to
me
,
the
new
Moons
and
Sabbaths
,
the
calling
of
Assemblies
I
cannot
away
with
,
it
is
iniquity
,
even
the
solemn
meeting
.
And
when
you
spread
forth
your
hands
,
I
will
hide
mine
eyes
from
you
;
yea
,
when
ye
make
many
prayers
,
I
will
not
hear
:
your
hands
are
full
of
bloud
.
Wash
you
,
make
you
clean
,
put
away
the
evil
of
your
doings
from
before
mine
eyes
,
cease
to
do
evil
,
Learn
to
doe
well
,
seek
judgment
,
relieve
the
oppressed
,
judge
the
Fatherless
,
plead
for
the
Widow
.
Come
now
and
let
us
reason
together
,
saith
the
Lord
:
though
your
sins
be
as
searlet
,
they
shall
be
as
white
as
snow
,
&c.
Of
like
import
is
that
of
the
Prophet
Ezekiel
,
Chap.
18.
Vers.
21
,
22
,
28.
But
if
the
wicked
will
turn
from
all
his
sins
that
he
hath
committed
,
and
keep
all
my
statutes
,
and
doe
that
which
is
lawfull
and
right
,
he
shall
surely
live
,
he
shall
not
die
.
All
the
transgressions
that
he
hath
committed
,
they
shall
not
be
mentioned
unto
him
.
—
Because
he
considereth
,
and
turneth
away
from
all
his
transgressions
that
he
hath
committed
,
he
shall
surely
live
,
he
shall
not
die
.
So
also
Micah
6.
6
,
7
,
8.
Wherewithall
shall
I
come
before
the
Lord
,
and
bow
my self
before
the
High
God
?
shall
I
come
before
him
with
the
burnt-offerings
,
with
Calves
of
a
year
old
?
Will
the
Lord
be
pleased
with
thousands
of
Rams
,
or
with
ten
thousand
rivers
of
Oil
?
shall
I
give
my
first-born
for
my
transgression
,
the
fruit
of
my
Body
for
the
sin
of
my
Soul
?
He
hath
shewed
thee
,
O
man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
doe
justly
,
and
to
love
mercy
,
and
to
walk
humbly
with
thy
God
?
IN
all
which
places
God
puts
a
slight
upon
all
the
most
solemn
expressions
of
penitence
,
when
they
are
dis-joined
from
actual
amendment
of
life
.
And
touching
Sacrifice
,
it
is
very
remarkable
that
though
that
was
a
rite
of
God's
own
allowance
for
the
expiation
of
sin
,
and
had
also
conjoined
with
it
the
guilty
persons
confession
of
his
fault
,
and
that
particularly
(
as
Maimonides
assures
us
)
and
considering
the
usual
cost
of
the
oblation
was
a
mulct
upon
the
sinner
,
and
some
kind
of
reparation
to
God
,
yet
this
is
declared
of
no
efficacy
without
reformation
.
THUS
it
was
in
the
Old
Testament
,
and
in
the
New
the
case
is
plainer
if
it
be
possible
;
for
thus
John
the
Baptist
preaches
,
that
they
should
not
think
it
sufficient
to
submit
to
the
baptism
of
repentance
:
But
bring
forth
fruits
worthy
of
repentance
,
Matt.
3.
8.
And
such
is
the
discourse
of
our
Saviour
himself
,
Matth.
7.
21.
Not
every
one
that
saith
unto
me
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
,
but
he
that
doth
the
will
of
my
Father
which
is
in
Heaven
.
q.
d.
It
is
not
all
the
importunity
of
prayers
or
addresses
,
that
will
avail
without
obedience
.
So
the
Apostle
St.
Paul
,
2
Tim.
2.
19.
The
foundation
of
God
standeth
sure
,
having
this
seal
,
the
Lord
knoweth
who
are
his
,
and
let
him
that
nameth
the
name
of
Christ
depart
from
iniquity
.
q.
d.
The
election
of
God
shall
not
be
frustrate
,
nor
the
ends
of
Christ's
death
defeated
;
nevertheless
let
no
man
pretend
to
be
concerned
in
the
one
,
nor
interested
in
the
other
,
but
he
that
is
really
a
good
and
holy
man
.
And
(
not
to
heap
up
Scriptures
unnecessarily
in
so
plain
a
case
)
upon
this
account
it
is
,
that
Religion
is
described
by
a
walk
,
a
course
,
a
warfare
,
a
life
,
&c.
because
that
which
God
requires
indispensably
of
men
is
not
an
agony
or
passion
for
their
miscarriages
,
or
a
resolution
of
amendment
,
but
an
habit
of
vertuous
conversation
;
and
all
this
is
graphically
represented
by
our
Saviour
in
a
Parable
not
unlike
this
before
us
,
Matt.
21.
vers.
28
,
29
,
&c.
What
think
you
?
a
certain
man
had
two
Sons
:
and
he
said
to
the
first
,
Son
,
go
work
to
day
in
my
Vineyard
.
He
answered
and
said
,
I
will
not
:
but
afterwards
he
repented
and
went
.
And
he
came
to
the
second
,
and
said
likewise
.
And
he
answered
and
said
,
I
goe
Sir
,
but
went
not
.
Whether
of
them
twain
did
the
will
of
his
Father
,
&c.
The
case
was
this
,
the
Scribes
and
Pharisees
,
and
Rulers
of
the
Jews
made
a
great
shew
of
piety
;
they
complemented
God
with
prayers
and
other
addresses
,
and
seemed
ready
prest
for
his
service
,
whereas
the
Publicans
and
Harlots
had
lived
with
as
little
pretence
of
piety
as
morality
,
yet
these
at
last
being
convinced
of
their
danger
come
to
repentance
,
and
really
perform
what
the
other
did
but
promise
.
And
this
puts
me
in
mind
of
a
story
in
Plutarch
very
applicable
to
the
present
purpose
.
Plutarch
.
Reip.
ger
.
praecept
.
It
happened
that
the
Image
of
Minerva
the
great
Goddess
of
Athens
was
to
be
new
made
;
and
in
a
case
which
they
esteemed
of
so
great
moment
,
all
care
was
taken
to
employ
the
most
accurate
and
able
Workman
;
whereupon
every
Artist
both
desirous
of
the
honour
and
profit
,
by
some
means
or
other
recommends
himself
to
the
employment
;
but
amongst
the
rest
,
appears
one
,
who
in
a
long
and
eloquent
Oration
,
magnifies
his
own
ability
in
that
kind
,
and
drew
all
men's
eyes
upon
him
,
till
at
last
another
rises
up
,
and
uses
only
this
short
,
but
significant
saying
,
What-ever
that
man
hath
said
I
will
perform
.
This
man
no
doubt
was
entertained
for
the
employment
;
and
most
assuredly
the
man
who
actually
performs
his
vows
,
and
doth
what
others
talk
of
,
or
make
pretences
to
,
is
the
only
person
that
finds
acceptance
with
the
Almighty
.
For
SECONDLY
,
it
would
beget
in
the
minds
of
men
very
mean
and
unworthy
notions
of
God
as
an
easy
Majesty
,
should
he
suffer
himself
to
be
put
off
with
complemental
addresses
,
or
divert
his
just
indignation
without
honourable
satisfaction
;
and
to
think
to
prevail
with
him
by
costly
Sacrifices
and
Oblations
would
speak
him
a
necessitous
Deity
,
that
could
either
be
pleased
with
such
trifles
,
or
were
fond
of
such
empty
things
as
men
dote
upon
:
it
would
also
take
away
all
the
veneration
of
his
Laws
,
and
divest
him
of
that
glorious
Attribute
of
Justice
,
if
he
could
be
supposed
to
dispense
with
obedience
upon
any
of
these
conditions
.
To
imagine
that
sighs
and
tears
,
and
melancholy
reflections
upon
our selves
would
propitiate
him
,
charges
him
with
severity
and
cruelty
,
as
if
he
took
pleasure
in
the
calamities
and
sufferings
of
his
Creatures
;
it
makes
him
appear
like
to
the
Pagan
Idol
Baal
,
whose
Priests
not
onely
with
vehement
importunity
called
upon
him
from
Morning
till
Noon
,
O
Baal
hear
us
,
1
Kings
18.
but
in
a
frantick
mood
leaped
upon
the
Altar
,
and
cut
themselves
with
Knives
and
Lancets
till
the
bloud
gushed
out
,
that
by
this
means
they
might
move
his
compassion
towards
them
.
And
which
is
worse
yet
,
no
man
that
considers
these
things
,
can
reasonably
doubt
,
but
God
may
abate
his
Creatures
these
things
,
if
he
pleases
;
and
then
the
consequence
is
very
sad
,
for
if
he
be
supposed
to
require
those
things
,
as
the
conditions
of
his
favour
,
which
he
may
abate
,
all
Religion
is
made
arbitrary
,
and
the
most
fundamental
reason
of
obedience
destroyed
;
and
the
horrible
imputation
laid
upon
God
,
that
if
he
damn
any
,
it
is
because
he
rigidly
insists
upon
such
things
as
he
might
have
indulged
.
NOW
all
these
things
being
intolerable
,
it
must
needs
be
true
,
that
the
only
way
of
propitiating
the
Divine
Majesty
,
is
by
being
sincerely
good
,
by
ingenuous
compliance
with
his
Laws
,
by
actual
reformation
;
for
this
renders
him
truely
great
,
and
just
,
and
good
;
this
is
a
reasonable
service
worthy
of
his
excellency
,
when
all
the
powers
of
man
are
made
subject
to
him
,
and
we
love
him
with
all
our
might
,
and
soul
,
and
strength
.
BUT
if
it
be
said
,
all
this
may
be
done
by
the
resolution
of
the
mind
to
amend
,
though
no
such
thing
actually
follow
,
because
God
sees
things
in
their
causes
,
and
knowing
the
hearts
of
men
,
needs
not
the
fruits
,
since
he
foresees
it
in
the
roots
.
To
this
I
answer
,
that
where
it
pleases
God
by
cutting
off
the
thread
of
men's
lives
to
interrupt
the
prosecution
of
their
intended
reformation
,
there
it
is
reasonable
to
hope
that
he
will
accept
the
will
for
the
deed
;
but
wherever
he
affords
opportunity
of
executing
men's
intentions
,
there
at
least
can
be
no
just
expectation
that
he
should
admit
of
less
then
what
is
both
so
agreeable
to
his
revealed
will
,
and
also
so
much
necessary
to
the
interest
of
his
glory
,
inasmuch
as
it
is
fit
,
that
the
divine
sovereignty
,
as
well
as
the
justice
and
wisedom
of
his
Laws
(
all
which
have
been
violated
by
sin
)
should
be
vindicated
and
justified
by
the
sinners
retracting
his
own
act
,
and
doing
contrary
to
that
wherein
he
had
offended
,
and
that
by
letting
his
good
works
shine
before
men
,
he
may
glorify
his
heavenly
Father
,
as
heretofore
he
hath
dishonoured
him
by
his
neglects
and
disobedience
.
But
THIRDLY
,
if
it
were
both
consistent
with
the
declaration
of
the
divine
will
,
and
also
with
his
glory
and
interest
to
admit
of
any
thing
less
then
actual
reformation
at
the
hands
of
the
sinner
;
and
could
God
be
supposed
inclinable
to
dispense
with
it
,
yet
the
very
condition
of
Heaven
,
and
the
state
and
condition
of
the
other
world
will
necessarily
require
it
.
The
Apostle
tells
us
,
Hebr.
6.
9.
there
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
some
things
that
carry
such
a
relation
to
the
other
world
,
that
a
man
cannot
be
damned
with
them
nor
saved
without
them
.
Or
as
the
same
Apostle
saith
elsewhere
,
1
Col.
12.
there
are
certain
things
that
make
men
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
meet
to
be
partakers
of
the
inheritance
with
the
saints
in
light
;
and
on
the
other
hand
,
it
is
in
the
nature
of
other
things
to
make
men
vessels
of
wrath
,
and
to
sit
them
for
destruction
.
If
therefore
we
should
suppose
sin
to
doe
no
wrong
to
God
,
yet
it
doth
wrong
to
our
own
nature
,
unfitting
us
for
our
ends
,
and
making
us
incapable
of
our
happiness
;
and
if
a
course
of
vertue
be
not
profitable
to
God
,
nor
can
make
him
any
amends
,
yet
it
amends
us
both
in
our
faculties
,
and
in
our
capacities
.
For
certainly
God
doth
not
by
a
fatal
sentence
doom
men
to
the
pit
of
Hell
,
nor
by
his
Almighty
power
precipitate
them
thither
,
untill
their
own
wickedness
had
prepared
them
,
and
disposed
them
for
that
state
.
In
which
sense
I
see
no
reason
(
with
the
pardon
of
a
late
Learned
Person
)
but
to
take
that
passage
,
Acts
1.
25.
where
it
is
said
of
Judas
,
that
he
went
to
his
own
place
.
For
Hell
is
the
proper
place
of
sin
,
and
sin
thrusts
a
man
down
thither
;
or
the
Central
powers
of
those
infernal
regions
,
as
it
were
draw
and
suck
in
the
sinner
.
And
therefore
the
very
damned
can
never
think
hardly
of
God
,
as
if
he
took
pleasure
in
their
misery
,
but
must
for
ever
curse
their
own
folly
,
which
made
it
fit
and
necessary
that
God
should
do
what
he
doth
.
THE
Apostle
tells
us
,
Rom.
14.
17.
The
Kingdom
of
God
is
not
meat
and
drink
,
but
righteousness
,
peace
and
joy
in
the
Holy
Ghost
:
which
saying
is
indeed
to
be
understood
of
the
state
of
Christianity
;
notwithstanding
,
if
we
will
consider
,
it
will
appear
to
us
that
Heaven
it self
as
it
signifies
the
state
of
blessedness
in
the
other
world
,
consists
not
so
much
in
the
external
glory
of
a
palace
,
or
any
other
circumstances
,
either
to
accommodate
the
body
,
or
to
entertain
the
imagination
,
as
in
a
state
of
perfect
purity
,
peace
and
love
,
clear
knowledge
of
the
mind
,
just
order
of
all
the
powers
,
the
light
of
God's
countenance
,
ready
and
chearfull
compliance
with
his
will
,
comfortable
reflections
upon
our
former
carriage
,
blessed
society
of
Saints
and
Angels
,
and
everlasting
life
for
the
durable
enjoyment
of
all
these
unspeakably
good
things
.
And
on
the
other
side
,
Hell
is
not
so
dreadfull
for
the
horrid
circumstances
of
the
place
,
(
though
that
be
sad
enough
)
as
that
there
a
man
is
banished
from
God
,
and
all
his
powers
in
confusion
,
he
is
filled
with
rage
,
horribly
and
perpetually
lashed
by
his
own
Conscience
,
and
scorned
and
tortured
by
infernal
Furies
,
to
whose
company
he
is
for
ever
condemned
without
hopes
of
recovery
.
NOW
though
it
cannot
be
said
that
every
holy
and
vertuous
man
must
naturally
and
necessarily
be
intitled
to
the
happiness
of
Heaven
,
because
the
glories
of
that
state
are
of
God's
special
provision
,
and
therefore
must
be
at
his
disposal
;
and
besides
,
there
is
no
man
whose
vertue
hath
been
such
as
to
render
him
capable
thereof
,
without
the
interposition
of
the
divine
mercy
in
Jesus
Christ
:
Yet
it
is
evident
,
that
there
is
a
great
suitableness
between
the
temper
of
a
brave
man
,
and
the
state
of
Heaven
;
a
just
,
wise
,
chaste
,
temperate
and
peaceable
person
,
is
prepared
and
disposed
as
a
Candidate
for
that
state
;
and
on
the
contrary
,
a
debaucht
and
vicious
man
is
utterly
unfit
for
it
,
and
carries
the
very
ingredients
of
Hell
about
him
.
TAKE
for
example
a
cruel
,
malicious
,
and
mischievous
man
,
whose
soul
is
in
his
spleen
,
and
who
continually
sacrifices
to
those
accursed
fiends
,
rancour
and
revenge
;
let
any
man
be
judge
,
whether
such
a
man
can
be
a
fit
inhabitant
of
those
peacefull
regions
above
,
and
that
amicable
society
of
Saints
and
Angels
?
or
what
can
be
more
natural
to
him
,
and
proper
for
him
,
then
the
company
of
Devils
which
he
so
exactly
resembles
?
Or
take
a
turbulent
and
seditious
person
,
a
Boutefeau
,
whose
only
pleasure
hath
been
to
disturb
the
world
,
that
never
discerned
the
beauty
of
order
,
nor
tasted
the
sweets
of
peace
,
nor
framed
himself
to
duty
and
obedience
;
what
should
such
a
man
do
in
Heaven
where
all
is
order
and
harmony
?
he
is
only
fit
for
the
infernal
hurry
,
and
we
may
very
aptly
apply
the
stately
expression
of
the
Prophet
to
his
case
,
Isa.
14.
9.
Hell
from
beneath
is
moved
for
thee
,
to
meet
thee
at
thy
coming
;
it
stirreth
up
the
dead
for
thee
:
and
art
thou
become
like
unto
us
,
&c.
Once
more
,
take
a
man
wholly
addicted
to
sensuality
,
and
the
beastly
pleasures
of
the
body
,
to
eat
and
drink
,
and
live
voluptuously
,
what
should
this
man
do
in
Heaven
?
What
is
there
for
him
,
where
there
is
no
use
of
the
belly
;
and
where
the
pleasures
are
sublime
and
intellectual
?
what
delights
can
the
presence
of
an
holy
Majesty
,
a
blessed
Jesus
,
and
the
harmony
of
an
heavenly
Quire
,
minister
to
him
that
hath
never
relished
other
musick
then
the
wild
roarings
of
a
debauch
,
or
the
soft
charms
of
sensuality
?
He
that
is
capable
of
that
blessed
state
,
and
of
those
entertainments
,
must
be
such
an
one
as
hath
been
habituate
to
sobriety
and
chastity
,
that
hath
learned
to
deny
and
castigate
the
importunities
of
his
Senses
,
that
hath
laboured
to
live
out
of
the
body
whilest
he
was
in
it
.
Now
this
is
not
to
be
performed
by
a
sudden
pang
of
devotion
,
nor
by
a
meer
resolution
or
intention
of
becoming
vertuous
,
(
howsoever
serious
that
may
be
)
but
by
long
exercise
,
serious
indeavour
,
a
habit
and
a
new
nature
.
4.
BUT
in
the
fourth
and
last
place
,
if
we
could
suppose
,
that
neither
the
nature
and
state
of
the
world
to
come
,
did
necessarily
require
such
habitual
vertue
,
as
we
have
shewed
it
doth
;
nor
that
God
had
resolved
to
insist
upon
the
actual
performance
of
our
resolutions
:
I
say
,
if
God
would
pardon
a
man
upon
the
meer
acknowledgement
of
his
offence
,
and
sorrow
for
it
,
yet
would
not
the
penitent
pardon
himself
in
this
case
:
I
mean
,
it
would
be
impossible
for
him
to
find
any
quiet
in
his
bosom
,
till
he
had
in
some
measure
effaced
the
memory
of
his
former
wickedness
by
a
course
of
generous
vertue
.
For
when
once
a
man's
eyes
are
open
to
see
his
shamefull
folly
,
and
his
heart
made
so
sensible
as
to
relent
at
his
misdoing
,
he
will
have
such
an
abhorrence
of
himself
for
his
own
unreasonableness
,
that
he
will
be
so
far
from
looking
up
to
God
with
comfort
,
or
towards
men
with
confidence
;
that
he
will
not
be
able
to
endure
his
own
face
,
untill
he
have
by
a
singular
diligence
indeavoured
to
rescind
his
own
act
,
and
in
some
measure
repaired
the
injuries
his
lewd
extravagancies
have
made
him
guilty
of
.
Accordingly
St.
Paul
,
as
we
have
noted
before
,
seems
to
carry
about
him
a
bleeding
sense
of
his
former
miscarriages
,
but
1
Cor.
15.
10.
he
had
this
to
support
him
,
that
although
he
was
as
one
born
out
of
due
time
,
coming
late
into
Christ's
service
;
yet
from
that
time
he
laboured
more
abundantly
then
those
that
came
earlier
into
the
vineyard
.
IT
is
a
most
impertinent
inquiry
which
some
melancholy
persons
have
been
taught
to
make
;
have
I
been
humbled
enough
for
sin
?
is
the
measure
of
my
sorrow
sufficient
for
my
guilt
?
have
I
lain
long
enough
under
the
terrours
of
the
Law
,
and
the
spirit
of
bondage
?
For
God
requires
not
sorrow
for
it self
,
but
for
its
end
;
and
it
is
no
satisfaction
to
him
that
his
Creatures
lie
under
affrightfull
apprehensions
,
besides
our
own
Consciences
will
tell
us
,
we
may
then
dry
our
eyes
and
be
comfortable
when
the
cause
is
taken
away
,
and
not
before
;
for
then
is
it
Godly
sorrow
when
it
bringeth
forth
repentance
not
to
be
repented
of
,
2
Cor.
7.
10.
AND
herein
lies
the
great
uncomfortableness
of
a
death-bed
repentance
,
for
(
besides
the
horrible
madness
of
trusting
the
issues
of
eternity
,
upon
extempore
preparations
)
if
it
should
please
God
to
give
a
man
both
the
grace
and
the
opportunity
,
then
at
last
seriously
to
bethink
himself
,
to
feel
remorse
for
his
sins
,
to
make
resolutions
,
and
to
renew
his
baptismal
Covenant
;
yet
then
he
can
give
no
proof
to
himself
of
his
own
sincerity
,
because
he
cannot
repair
God's
honour
,
he
can
make
no
conquest
over
Satan
,
he
can
leave
no
example
to
the
world
,
he
cannot
by
habit
and
exercise
make
the
ways
of
God
become
easy
and
natural
to
himself
,
he
cannot
be
said
to
have
lived
the
life
of
the
righteous
,
and
therefore
cannot
comfortably
conclude
that
he
shall
die
the
death
of
such
.
AS
for
the
penitent
Thief
in
the
Gospel
,
that
accompanied
our
Saviour
in
his
sufferings
upon
the
Cross
,
to
whom
our
Saviour
pronounced
,
that
he
should
that
day
be
with
him
in
Paradise
;
his
case
was
peculiar
,
probably
he
had
lived
in
great
darkness
and
ignorance
,
and
never
had
the
means
of
grace
till
now
;
but
however
it
was
not
unagreeable
to
the
divine
wisedom
and
goodness
to
do
something
extraordinary
at
that
great
time
,
and
to
signalize
the
efficacy
of
our
Saviour's
Mediatourship
by
some
remarkable
instance
at
such
a
time
,
when
the
dignity
and
glory
of
his
person
was
most
clouded
and
obscured
;
and
as
there
never
was
nor
will
be
such
another
occasion
as
this
,
so
it
is
great
and
desperate
folly
for
any
man
to
trust
to
such
an
experiment
.
And
whereas
in
the
Parable
,
Matth.
20.
vers.
12.
those
Labourers
that
came
into
the
Vineyard
at
the
eleventh
hour
are
rewarded
equally
with
those
that
had
born
the
burden
and
heat
of
the
day
;
It
is
in
the
first
place
to
be
observed
,
that
though
they
came
late
,
yet
not
so
late
,
but
that
they
did
really
work
in
the
Vineyard
;
and
then
besides
,
here
is
nothing
contrary
to
what
we
are
pressing
,
for
we
are
far
from
intention
of
discouraging
any
to
return
at
last
,
or
from
limiting
the
mercies
of
God
,
who
is
able
to
foresee
what
a
late
Convert
would
have
done
if
he
had
opportunity
,
and
may
accordingly
extend
mercy
to
him
.
All
therefore
which
I
say
,
is
,
that
this
is
a
most
uncomfortable
state
,
when
a
man's
Conscience
cannot
give
security
for
him
;
nor
is
there
any
thing
that
affords
him
positive
grounds
of
hope
,
having
not
performed
the
conditions
of
the
New
Covenant
,
only
he
hath
a
general
refuge
in
the
merits
of
Christ
and
in
God's
mercy
.
WHEREFORE
there
is
all
the
reason
,
and
all
the
wisedom
in
the
world
,
that
a
man
should
not
trust
to
prefaces
and
praeludia
,
beginnings
and
first
eslays
of
repentance
,
but
let
it
have
its
perfect
work
;
that
with
the
Prodigal
Son
,
he
not
only
sit
down
and
bewail
his
misery
,
or
take
up
resolutions
of
returning
to
his
Father
,
but
that
he
forthwith
set
about
it
and
effect
it
;
So
he
arose
and
came
to
his
Father
.
What
entertainment
he
meets
with
from
his
Father
upon
so
doing
,
I
am
now
to
shew
in
the
third
and
last
Part
of
the
Parable
.
The
father
said
to
the
servants
,
bring
forth
the
best
robe
and
put
it
on
him
,
&c.
St.
LVKE
.
15.
22.
Non
patitur
contriti
cordis
holocaustum
repulsam
.
Quotiens
te
in
conspectu
Domini
video
suspirantem
,
Spiritum
sanctum
non
dubito
aspirantem
:
cum
intu●or
flentem
,
sentio
ignoscentem
.
Cypr
:
serm:
de
coena
.
Page
.
240.
241.
THE
PARABLE
OF
THE
Prodigal
Son
.
PART
III.
The
Prodigal
received
and
reconciled
,
or
God's
gracious
reception
of
a
Penitent
Sinner
.
S.
Luke
15.
Vers.
22
,
23
,
24.
But
the
Father
said
to
his
servants
,
Bring
forth
the
best
robe
,
and
put
it
on
him
,
and
put
a
ring
on
his
hand
,
and
shoes
on
his
feet
.
And
bring
hither
the
fatted
Calf
,
and
kill
it
,
and
let
us
eat
,
and
be
merry
.
For
this
my
Son
was
dead
,
and
is
alive
again
;
was
lost
,
and
is
found
,
&c.
CHAP.
I.
Of
Reconciliation
,
or
Justification
.
THE
CONTENTS
.
-
§
I.
The
passionate
story
of
Joseph
,
Gen.
37.
parallel
to
this
Parable
before
us
.
-
§
II.
God
takes
notice
of
the
first
beginnings
of
good
in
men
.
The
use
of
that
consideration
.
-
§
III.
God's
compassion
and
tenderness
to
men
under
agonies
of
mind
,
yet
without
the
weakness
of
humane
passion
.
-
§
IV.
God
not
only
takes
delight
in
beginnings
of
good
,
but
promotes
them
by
his
grace
.
The
famous
story
in
Eusebius
of
St.
John
,
and
a
dissolute
young
man
;
and
several
usefull
observations
thereupon
.
-
§
V.
The
greatness
of
God's
pardoning
mercy
,
and
the
fullness
and
compleatness
thereof
upon
repentance
,
set
out
in
several
great
instances
,
full
of
unspeakable
consolation
to
the
Penitent
,
and
wherein
God's
mercies
outgo
those
of
mercifull
men
:
the
greatness
of
the
sin
of
our
first
Parents
,
and
of
the
Jews
in
crucifying
our
Lord
;
which
notwithstanding
were
both
pardoned
.
-
§
VI.
Of
the
Novation
Heresy
,
and
the
mischiefs
of
it
.
-
§
VII
.
Practical
reflections
upon
Justification
.
§
I.
Gen
Chap.
37
continued
to
Chap.
45.
IT
is
a
very
lively
and
pathetick
story
which
Moses
gives
us
concerning
Jacob
and
his
Sons
,
especially
his
beloved
Son
Joseph
,
to
this
effect
.
The
Brethren
of
Joseph
envying
him
that
great
share
he
had
in
his
Father's
affections
,
resolve
some
way
or
other
to
dispatch
him
out
of
the
way
;
but
that
they
might
not
imbrue
their
hands
in
his
bloud
they
conclude
to
sell
him
a
slave
to
the
Midianites
,
(
that
happened
at
that
time
to
come
in
the
way
)
and
to
hide
their
own
fault
from
their
Father
,
they
kill
a
Kid
,
and
dip
Joseph's
Coat
in
the
bloud
,
and
telling
a
demure
story
to
the
old
man
,
impose
upon
his
belief
that
some
wild
Beast
had
devoured
his
Son
.
Which
when
the
good
man
was
possest
of
,
he
most
tenderly
resents
the
affliction
,
rends
his
Cloaths
,
puts
Sackcloth
upon
his
Loins
,
and
mourned
many
days
.
Whereupon
his
Sons
and
Daughters
,
and
even
those
especially
that
had
raised
the
tragedy
,
personate
so
well
as
to
take
upon
them
to
be
his
comforters
;
but
the
wound
was
too
deep
to
be
easily
cured
,
for
he
refuses
consolation
:
No
(
saith
he
)
I
will
go
down
to
the
grave
to
my
Son
mourning
:
my
grief
shall
only
wear
away
with
my
life
,
and
only
the
land
of
oblivion
shall
make
me
forget
Joseph
.
At
last
,
after
a
long
and
sad
time
of
lamentation
,
there
comes
the
surprizing
news
to
the
good
man
,
Joseph
thy
Son
is
yet
alive
,
and
Ruler
of
all
the
Land
of
Aegypt
.
The
aged
Father
faints
at
the
tidings
,
the
News
was
too
good
to
be
true
;
the
apprehension
of
his
Son's
death
had
seized
him
so
long
,
that
he
could
not
believe
any
thing
to
the
contrary
now
;
and
by
the
report
of
his
life
his
wounds
bleed
afresh
,
and
the
grief
for
the
loss
of
him
was
so
renewed
,
that
the
good
man
sinks
into
a
Deliquium
.
BUT
when
they
had
opportunity
to
report
the
whole
business
,
to
relate
the
message
was
brought
from
Joseph
,
and
especially
came
to
real
proof
,
shewing
him
the
Wagons
which
his
Son
had
sent
to
bring
him
down
into
Aegypt
,
Then
(
saith
the
Text
)
the
Spirit
of
their
Father
revived
;
and
he
is
as
ready
to
be
transported
with
an
ecstasy
of
joy
now
,
as
to
be
overwhelmed
with
sadness
before
;
but
he
recovers
himself
,
And
Israel
said
,
It
is
enough
,
Joseph
my
Son
is
yet
alive
,
I
will
goe
down
and
see
him
before
I
die
.
THE
story
,
besides
the
unquestionable
authority
of
sacred
record
,
carries
the
natural
marks
of
truth
upon
it
;
all
things
being
represented
so
done
,
as
they
must
needs
be
done
upon
supposition
of
the
fact
.
And
for
the
lively
strokes
of
passion
in
it
,
I
know
not
whether
any
thing
in
all
history
be
able
to
match
it
,
grief
and
joy
,
great
as
their
several
causes
,
taking
place
successively
,
vying
with
,
and
setting
off
each
other
.
NOW
although
the
business
which
we
have
at
present
before
us
be
only
a
Parable
,
yet
it
is
not
much
unlike
that
history
;
for
here
we
find
a
beloved
Son
at
different
times
under
the
extremities
of
good
and
evil
;
one
while
as
miserable
as
folly
and
misfortune
can
make
him
,
another
while
recovering
himself
and
his
station
again
,
and
in
all
this
diversity
of
fortune
,
a
good
Father
passionately
concerned
with
him
,
grieving
and
rejoycing
respectively
,
as
the
condition
of
his
Son
gave
him
occasion
,
and
all
exprest
with
equal
life
,
as
in
the
former
history
;
as
if
it
were
not
a
representation
of
what
might
be
done
,
but
what
was
really
matter
of
fact
.
WE
have
hitherto
seen
the
tragical
part
only
,
the
Son's
folly
and
misery
,
and
the
Father's
grief
;
the
Son
running
on
from
one
intemperance
to
another
till
his
Father
despaired
of
him
,
and
he
found
himself
ruined
;
but
then
by
a
great
providence
he
comes
to
himself
and
returns
,
but
(
as
we
say
)
by
weeping
cross
.
BUT
now
the
scene
is
changed
;
the
Son
is
recovered
and
the
Father
revived
,
and
all
is
joy
and
gladness
.
Here
the
good
Shepheard
bringeth
his
lost
Sheep
home
on
his
shoulders
rejoycing
;
here
we
see
the
good
Samaritan
pouring
in
wine
and
oyl
,
and
binding
up
the
wounds
of
him
that
was
miserably
wounded
,
and
in
a
deplorable
condition
.
In
short
,
here
we
have
a
kind
Father
owning
,
receiving
and
indowing
his
returning
Son
;
and
here
we
have
God
Almighty
the
Father
of
Spirits
,
pardoning
and
blessing
penitent
sinners
.
§
II.
But
to
come
to
particulars
,
whether
we
attend
to
the
literal
or
the
mystical
sense
of
the
Parable
;
in
this
last
part
of
it
we
shall
easily
observe
these
four
remarkable
passages
.
-
1.
The
passionate
interview
,
the
benign
aspect
and
kind
greeting
the
Father
affords
his
Son
upon
his
first
appearance
in
his
way
homewards
.
-
2.
The
kind
and
present
supply
of
the
Sons
wants
,
or
he
ornaments
which
the
Father
bestows
upon
him
being
t
now
returned
.
-
3.
The
splendid
reception
and
entertainment
he
makes
for
him
.
-
4.
And
fourthly
and
lastly
,
his
apology
for
so
doing
.
I
begin
with
the
first
,
(
viz.
)
the
passionate
greeting
at
the
first
interview
expressed
thus
,
vers
.
20
,
21
,
22.
But
when
he
was
yet
a
great
way
off
his
Father
saw
him
,
and
had
compassion
,
and
ran
and
fell
on
his
neck
and
kissed
him
.
And
the
Son
said
to
his
Father
,
Father
,
I
have
sinned
,
&c.
THE
Son
relents
,
and
the
Father
melts
into
compassion
;
the
Son
is
ashamed
,
and
the
Father's
bowels
yern
towards
him
;
the
affections
of
a
Father
prevent
the
Son's
humiliation
and
acknowledgments
,
and
yet
the
Father's
kindness
will
not
discharge
or
supersede
the
Son's
duty
:
there
is
a
noble
contention
between
them
;
the
one
would
demonstrate
more
love
,
and
the
other
strives
to
equal
that
with
ingenuity
.
It
is
hard
to
observe
order
in
passion
;
however
,
in
the
Father's
carriage
we
take
notice
of
these
four
steps
.
FIRST
,
he
takes
knowledge
of
his
Son
at
a
distance
,
whilest
he
was
yet
a
great
way
off
,
though
probably
his
former
vices
had
disfigured
him
,
and
his
poverty
disguised
him
,
long
absence
might
have
estranged
him
,
and
age
had
somewhat
altered
him
;
yet
paternal
affection
is
quick
and
sagacious
,
he
discovered
and
distinguished
him
notwithstanding
.
SECONDLY
,
his
sight
affects
his
heart
,
when
he
saw
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
had
compassion
,
his
bowels
yerned
towards
him
;
far
sooner
is
the
heart
of
a
Father
dissolved
into
kindness
,
then
that
of
a
Son
into
obedience
;
a
great
deal
of
consideration
and
resolution
at
last
brings
the
Son
to
recover
his
sense
of
duty
,
but
the
Father
takes
fire
presently
,
and
the
flame
is
not
to
be
concealed
.
For
THIRDLY
,
the
greatness
of
his
passion
prompts
him
beyond
the
gravity
of
his
years
,
the
dignity
of
his
relation
,
and
above
the
remembrance
of
his
just
offence
;
for
he
ran
to
meet
his
Son
.
And
then
lastly
,
he
indulges
his
affections
,
or
cannot
command
them
;
he
falls
on
his
neck
and
kisses
him
;
he
forgets
all
former
undutifullness
and
provocation
,
he
stands
not
rigidly
expostulating
the
matter
,
nor
scrupulously
weighing
formalities
,
but
makes
the
fullest
expressions
of
joy
and
indearment
.
NOW
in
a
due
proportion
to
all
these
particulars
(
making
only
a
just
allowance
for
the
Majesty
of
God
)
is
the
condescension
of
our
heavenly
Father
towards
returning
sinners
,
as
I
will
shew
by
drawing
the
parallel
in
all
the
aforesaid
particulars
something
more
at
large
.
FIRST
,
as
an
earthly
Parent
that
has
lost
a
Son
,
carries
the
image
of
him
in
his
thoughts
,
and
never
so
loses
the
remembrance
of
him
,
but
that
upon
every
the
least
occasion
he
occurrs
to
his
mind
,
and
therefore
he
will
be
quick
in
apprehending
the
first
approaches
of
him
,
if
he
happen
to
return
:
so
God
our
heavenly
Father
hath
so
tender
a
love
to
men
,
and
such
a
concern
for
their
good
and
happiness
,
that
he
takes
notice
of
their
first
motions
towards
himself
;
he
discerns
the
first
reasonings
,
the
reletings
,
the
agonies
of
mind
,
the
first
dawnings
towards
a
resolution
of
returning
.
WE
see
not
the
Corn
grow
,
only
we
discover
when
it
is
grown
;
nor
do
we
discern
how
our
own
members
are
fashioned
in
the
womb
;
but
the
curious
eye
of
God
observes
the
first
lines
and
traces
of
nature
,
the
first
essays
and
palpitations
of
life
,
upon
which
account
the
Psalmist
admires
the
divine
providence
,
Psal.
139.
14
,
15
,
16.
I
will
praise
thee
,
for
I
am
fearfully
and
wonderfully
made
:
—
My
substance
was
not
hid
from
thee
when
I
was
made
in
secret
,
and
curiously
wrought
in
the
lower
parts
of
the
earth
.
Thine
eyes
did
see
my
substance
being
yet
imperfect
,
and
in
thy
book
all
my
member
were
written
,
which
in
process
of
time
were
fashioned
,
when
as
yet
there
was
none
of
them
.
And
much
more
doth
he
observe
the
most
weak
and
imperfect
essays
of
the
new
birth
,
or
as
the
Apostle
expresses
it
when
Christ
is
beginning
to
be
formed
in
men
.
I
saw
thee
(
saith
our
Saviour
to
Nathanael
)
S.
Joh.
1.
48.
when
thou
wast
under
the
fig-tree
;
when
thou
wast
reasoning
about
me
whether
I
was
the
Messias
or
not
.
I
was
privy
to
that
conflict
of
thy
thoughts
,
between
the
report
of
the
miracles
wrought
by
me
,
and
the
prejudicate
opinion
concerning
the
supposed
place
of
my
nativity
;
I
was
not
so
much
offended
with
thy
objections
,
as
pleased
with
thy
sincerity
,
in
that
thou
didst
diligently
inquire
,
honestly
debate
,
and
proceed
to
resolution
upon
rational
satisfaction
.
Most
apposite
to
this
purpose
is
that
passage
of
the
Prophet
Jeremiah
,
Chap.
31.
vers.
18
,
19
,
20.
I
have
surely
heard
Ephraim
bemoaning
himself
thus
;
Thou
hast
chastised
me
,
and
I
was
chastised
,
as
a
bullock
unaccustomed
to
the
yoke
:
Turn
thou
me
,
and
I
shall
be
turned
;
for
thou
art
the
Lord
my
God
.
Surely
after
that
I
was
turned
I
repented
;
and
after
that
I
was
instructed
,
I
smote
upon
my
thigh
:
I
was
ashamed
,
yea
even
confounded
,
because
I
did
bear
the
reproach
of
my
youth
.
And
after
he
had
thus
passionately
described
the
first
kindlings
of
repentance
in
the
hearts
of
the
people
of
Israel
,
he
then
introduces
God
,
taking
notice
and
expressing
his
compassions
in
the
next
words
.
Is
Ephraim
my
dear
Son
?
is
he
a
pleasant
child
?
for
since
I
spake
against
him
,
I
do
earnestly
remember
him
still
:
therefore
my
bowels
are
troubled
for
him
;
I
will
surely
have
mercy
upon
him
,
saith
the
Lord.
By
all
which
we
see
that
God
despiseth
not
the
day
of
small
things
.
NOW
the
consideration
of
this
affords
mighty
incouragement
to
sinners
to
begin
their
motion
to
God-ward
;
who
would
not
put
himself
upon
the
way
,
when
the
first
attempt
of
returning
shall
be
taken
notice
of
?
If
a
man
do
but
consider
,
if
he
doe
but
pray
,
if
but
breathe
and
pant
after
God
,
there
is
a
gracious
eye
upon
him
,
it
is
not
altogether
lost
labour
;
Nay
,
(
saith
our
Saviour
)
A
cup
of
cold
water
given
to
a
disciple
in
the
name
of
a
disciple
,
shall
not
lose
its
reward
.
And
if
such
mean
performances
pass
not
unrewarded
,
much
less
doth
any
thing
of
good
escape
God's
notice
and
observation
.
And
upon
the
same
consideration
there
is
great
reason
of
caution
,
and
that
men
take
heed
of
discouraging
any
(
though
never
so
small
)
hopes
of
good
,
and
buddings
of
reformation
in
others
;
for
seeing
God
takes
notice
of
beginnings
,
he
must
needs
be
offended
with
those
that
obstruct
them
,
and
will
be
sure
severely
to
resent
it
.
Let
therefore
those
that
scoff
at
prayer
and
devotion
as
preciseness
,
at
seriousness
and
self-reflection
,
as
melancholy
degeneracy
of
spirit
,
that
either
press
men
forward
into
the
same
excess
of
riot
with
themselves
,
and
labour
to
divert
or
stifle
all
workings
of
Conscience
by
the
means
of
sensual
entertainments
,
or
treat
those
with
contumely
,
who
boggle
at
their
extravagancies
,
and
begin
to
take
up
and
reform
:
let
all
such
,
I
say
,
consider
well
what
they
doe
,
when
God's
eye
is
upon
such
beginings
of
good
,
lest
they
be
found
fighters
against
God
.
And
let
all
that
have
any
sense
of
goodness
themselves
,
or
but
so
much
as
a
reverence
of
God's
all-seeing
eye
,
think
it
becomes
them
to
incourage
such
beginnings
,
to
indeavour
to
kindle
such
sparks
,
and
blow
them
up
into
a
flame
of
love
to
God
and
goodness
;
to
which
purpose
I
take
liberty
to
apply
a
passage
of
the
Prophet
Isaiah
,
Chap.
65.
vers.
8.
Thus
saith
the
Lord
,
as
the
new
wine
is
found
in
the
cluster
,
and
one
saith
,
Destroy
it
not
,
for
there
is
a
blessing
in
it
.
q.
d.
The
wise
Master
of
the
Vineyard
(
especially
in
an
unfruitfull
time
)
takes
special
notice
of
those
few
Grapes
in
a
cluster
that
have
good
juice
in
them
,
and
will
neither
permit
them
to
be
carelesly
crushed
with
the
hand
,
nor
cast
away
amongst
refuse
.
So
will
the
God
of
Israel
do
by
his
Vineyard
the
House
of
Israel
;
he
will
take
notice
of
the
few
that
are
good
in
the
midst
of
a
bad
generation
,
and
not
destroy
all
together
:
And
in
like
manner
,
he
will
not
despise
the
first
essays
of
emergency
from
former
vice
and
wickedness
.
But
thus
I
am
led
to
the
second
parallel
.
§
III.
2.
The
Father
as
soon
as
he
saw
his
Son
,
had
compassion
;
so
hath
God
to
mankind
,
especially
when
he
sees
them
on
their
way
homeward
.
He
had
always
good
will
towards
them
as
they
were
his
Creatures
,
made
in
his
own
image
,
designed
for
his
service
,
and
for
the
enjoyment
of
himself
;
and
upon
all
these
accounts
hath
a
propension
to
do
them
good
.
But
so
long
as
any
man
continues
in
a
course
of
rebellion
against
him
,
all
the
issues
and
expressions
of
this
good
will
are
obstructed
;
which
nevertheless
as
soon
as
ever
he
begins
to
relent
and
come
to
himself
,
break
out
again
and
discover
themselves
.
For
(
as
the
Psalmist
tells
us
,
)
Like
as
a
Father
pitieth
his
Children
,
so
the
Lord
pitieth
them
that
fear
him
,
Psal.
103.
13.
NOT
that
we
are
to
imagine
the
Divine
Majesty
to
be
subject
to
the
weakness
of
humane
passion
in
a
strict
and
proper
sense
,
so
as
to
feel
any
pain
or
trouble
upon
the
account
of
his
concern
for
mankind
,
for
that
the
spirituality
of
his
nature
,
the
perfection
of
his
understanding
and
his
self-sufficiency
,
will
by
no
means
admit
of
.
But
he
is
pleased
in
Holy
Scripture
to
represent
himself
after
that
manner
,
to
the
intent
that
we
may
be
incouraged
to
hope
and
to
indeavour
,
since
we
are
assured
that
he
is
not
a
meer
spectator
of
the
conflicts
and
agonies
of
a
Penitent
,
but
hath
a
real
inclination
to
do
him
good
,
and
would
by
no
means
have
him
perish
.
To
this
purpose
Ezek.
33.
11.
he
swears
,
As
I
live
,
saith
the
Lord
God
,
I
have
no
pleasure
in
the
death
of
the
wicked
,
but
that
the
wicked
turn
from
his
way
and
live
.
Turn
ye
,
turn
ye
,
from
your
evil
ways
,
for
why
will
ye
die
O
house
of
Israel
?
What
greater
passion
can
any
Father
express
towards
his
beloved
Son
,
then
God
here
condescends
to
?
and
what
greater
assurance
can
God
give
of
his
earnestness
and
reality
,
then
that
of
an
Oath
by
himself
?
WHILEST
men
are
at
the
worst
,
the
divine
goodness
finds
out
some
arguments
of
pity
,
for
he
considers
he
made
them
fallible
Creatures
,
that
he
gave
them
not
the
bright
and
piercing
intellects
of
Angels
,
he
joyned
matter
and
spirit
together
in
their
composition
,
by
means
whereof
there
is
a
continual
contest
between
sense
and
reason
,
a
constant
dispute
betwixt
bonum
utile
,
and
jucundum
;
that
their
transgression
is
not
like
that
of
Devils
,
who
sinned
proprio
motu
,
without
a
tempter
;
he
knows
the
power
of
example
,
the
prejudices
of
education
,
the
long
follies
of
Child-hood
;
and
therefore
,
as
I
have
shewed
before
,
is
not
implacable
towards
mankind
,
whilest
the
state
of
life
and
this
world
lasts
.
But
when
he
takes
notice
that
any
man
begins
to
recollect
himself
,
to
emerge
out
of
his
folly
,
to
remember
his
Father's
house
,
and
to
thirst
after
eternal
life
;
he
is
infinitely
pleased
with
it
,
and
cherishes
such
blossoms
.
THUS
it
was
prophesied
of
the
Messias
,
and
interpreted
and
applied
to
our
Saviour
by
the
Evangelist
,
Matth.
12.
20.
A
bruised
reed
shall
he
not
break
,
and
smoaking
flax
shall
he
not
quench
,
untill
he
send
forth
judgment
into
victory
.
i.
e.
He
will
neither
precipitate
those
upon
utter
ruine
who
are
very
near
it
,
and
have
cast
themselves
upon
the
brink
of
danger
,
so
long
as
there
is
any
hopes
remaining
of
their
recovery
;
nor
much
less
will
he
despise
and
extinguish
the
least
sparks
and
beginnings
of
good
,
but
incourage
and
promote
them
.
AND
this
we
observe
to
be
verified
in
the
young
man
in
the
Gospel
,
Mark
.
10.
21.
of
whom
we
have
taken
notice
before
;
he
made
some
Conscience
of
his
ways
,
and
inquired
after
eternal
life
,
and
was
willing
to
do
something
to
attain
it
;
wherefore
though
he
was
far
from
being
generously
good
,
nevertheless
the
Text
tells
us
,
Jesus
look'd
upon
him
,
and
loved
him
.
IN
short
therefore
,
whatsoever
God's
proceedings
shall
be
with
impenitent
and
incurable
sinners
in
the
other
world
,
who
have
withstood
the
whole
day
of
grace
,
and
abused
all
his
patience
and
kindness
;
I
say
,
whatever
severity
his
wisedom
and
justice
may
then
require
,
when
men
have
treasured
up
wrath
against
the
day
of
wrath
,
and
fitted
themselves
for
destruction
:
yet
certainly
in
this
life
,
and
whilst
there
is
any
hope
,
God
is
compassionate
towards
them
;
he
pities
those
he
cannot
love
,
and
loves
those
that
pity
themselves
;
and
delights
in
those
that
love
him
.
But
this
pity
of
the
Almighty
,
which
yet
is
one
of
the
lowest
instances
of
his
benignity
,
consists
not
as
it
doth
often
in
men
,
in
a
soft
sympathy
with
the
miserable
,
or
ineffective
wishes
of
their
good
;
but
is
like
himself
,
great
and
powerfull
in
its
effects
.
For
in
the
next
place
,
§
IV.
3.
As
the
Father
not
only
admits
his
Son
when
he
returns
to
him
,
but
runs
to
meet
him
;
so
doth
the
Almighty
help
and
bring
on
sinners
in
their
way
to
himself
.
St.
Jerom
I
confess
understands
this
passage
(
in
the
mystical
sense
)
to
point
at
the
Incarnation
of
our
Saviour
,
wherein
God
may
very
properly
be
said
to
meet
man
,
taking
our
humane
nature
that
he
might
make
us
partakers
of
his
Divine
.
But
I
rather
apply
it
to
the
efficacious
assistance
which
God
gives
by
his
Grace
to
all
beginnings
of
good
in
men
.
Senec.
Ep.
73.
Miraris
homines
ad
Deos
ire
(
saith
Seneca
)
Deus
ad
homines
venit
,
imò
(
quod
propiùs
est
)
in
homines
venit
,
nulla
sine
Deo
mens
bona
est
.
And
a
little
before
he
had
said
,
Non
sunt
dii
fastidiosi
,
non
invidi
,
admittunt
,
&
ascendentibus
manus
porrigunt
.
Which
words
of
his
may
thus
be
rendred
in
a
Scripture
phrase
.
God
though
he
be
the
high
and
lofty
one
,
inhabiting
eternity
,
yet
is
not
stately
and
disdainfull
;
he
neither
envies
nor
grudges
men's
happiness
;
and
though
he
dwell
in
the
high
and
holy
place
,
yet
to
this
man
will
he
look
that
is
of
a
broken
and
contrite
spirit
:
and
he
will
be
so
far
from
repulsing
his
endeavours
of
ascending
up
to
him
,
that
he
reaches
out
a
hand
of
mercy
to
pull
him
up
to
himself
.
Wonder
not
then
that
men
attain
to
God
,
when
he
vouchsafes
to
come
down
to
them
,
nay
,
to
come
in
to
them
;
for
never
was
any
vertuous
mind
without
his
help
.
TO
that
purpose
speaks
the
excellent
Moralist
,
but
the
Holy
Scripture
most
expresly
,
Phil.
2.
12.
It
is
God
that
worketh
both
to
will
and
to
doe
:
and
Jo.
6.
44.
No
man
cometh
unto
me
,
except
my
Father
which
hath
sent
me
draw
him
.
And
this
temper
is
that
which
the
Prophet
magnificently
describes
the
Messias
by
,
Isai.
40.
11.
He
shall
feed
his
flock
like
a
Shepheard
,
he
shall
gather
the
Lambs
with
his
arms
and
carry
them
in
his
bosome
,
and
shall
gently
lead
those
that
are
with
young
:
And
thus
also
the
Prophet
Hosea
sets
forth
God's
dealing
with
his
people
Israel
,
Hos.
11.
3.
I
taught
Ephraim
to
goe
,
taking
them
by
their
arms
:
I
drew
them
with
the
cords
of
a
man
,
with
the
bands
of
love
.
In
which
passages
,
though
God
by
the
Prophets
describe
the
way
of
his
providence
with
literal
Israel
the
Jewish
Nation
,
yet
as
that
People
was
a
type
of
the
spiritual
Israel
,
so
did
God's
methods
with
them
resemble
the
gracious
condescension
he
uses
towards
the
Souls
of
men
in
their
conversion
to
himself
.
I
cannot
upon
this
occasion
omit
a
most
affecting
and
remarkable
story
which
Eusebius
reports
upon
the
credit
both
of
St.
Irenaeus
,
Euseb.
Eccles.
Hist.
li.
3.
cap.
17.
and
Clemens
Alexandrinus
to
this
effect
.
St.
John
the
Apostle
in
his
visitation
of
the
Churches
near
about
Ephesus
,
happens
there
to
fix
his
eyes
upon
a
certain
young
man
,
who
he
conjectured
(
from
the
comeliness
of
his
shape
,
vigorous
chearfullness
of
his
eyes
,
and
other
indications
of
a
generous
spirit
)
might
become
an
eminent
and
usefull
person
,
if
effectual
care
was
taken
of
his
education
.
He
therefore
calls
to
the
Bishop
of
the
place
,
and
solemnly
conjures
him
in
the
presence
of
Christ
and
his
Holy
Church
,
to
spare
no
pains
or
care
in
cultivating
the
mind
and
manners
of
the
young
man
.
The
Bishop
undertakes
it
,
and
accordingly
takes
him
into
his
own
house
,
uses
him
as
his
own
Son
,
instructs
him
,
baptizes
,
and
at
length
confirms
him
in
the
Christian
Faith
:
which
having
done
,
he
thinks
now
he
might
be
a
little
more
secure
of
him
,
and
trust
him
to
his
own
conduct
.
But
he
had
no
sooner
done
so
,
but
certain
loose
young
men
presently
insinuate
themselves
into
his
acquaintance
,
and
first
debauch
him
with
light
caresses
,
and
jovial
assignations
;
and
then
(
as
it
often
happens
)
to
maintain
those
excesses
,
they
draw
him
into
a
confederacy
of
robbery
:
and
in
that
flagitious
society
,
this
young
man
quickly
becomes
so
great
a
proficient
,
as
to
be
Captain
and
leader
of
the
Fraternity
.
At
this
season
(
as
God
would
have
it
)
the
Apostle
returns
again
into
those
parts
,
and
presently
requires
an
account
from
the
Bishop
,
of
the
young
man
committed
to
his
trust
:
the
good
old
man
with
sorrow
in
his
heart
,
and
tears
in
his
eyes
,
replies
,
Alas
he
is
dead
!
dead
,
I
say
,
to
God
and
all
goodness
;
he
is
become
a
common
Thief
and
cut-throat
,
hath
deserted
the
Church
where
I
trained
him
up
,
and
now
keeps
his
station
in
the
Mountains
hard
by
,
from
whence
he
makes
his
frequent
sallies
to
commit
all
kind
of
villany
.
The
Apostle
(
aged
as
he
was
)
considers
not
his
own
infirmity
,
but
the
recovery
of
the
young
man
;
and
therefore
calling
for
an
Horse
and
a
Guide
,
presently
issues
forth
into
the
Mountains
where
he
had
been
told
his
haunts
were
.
There
he
no
sooner
arrives
,
but
he
is
arrested
by
the
Centinel
Thief
:
whereat
he
betraying
no
fear
or
surprizal
,
as
having
in
part
attained
what
he
sought
,
Shew
me
(
saith
he
)
your
Captain
.
The
Captain
hearing
this
,
and
wondring
what
should
be
the
errand
,
presents
himself
armed
to
receive
him
,
till
he
soon
perceived
who
it
was
;
but
then
,
seized
with
shame
,
he
makes
from
him
with
all
the
speed
he
could
.
The
Apostle
forgetting
his
age
and
gravity
,
follows
him
with
all
his
might
,
crying
out
My
Son
,
my
Son
,
dost
thou
fly
thy
Father
?
thy
aged
unarmed
Father
?
Fear
me
not
,
I
come
not
armed
to
destroy
thee
,
but
desirous
to
save
thee
;
I
'll
pray
for
thee
,
I
'll
intercede
with
Christ
Jesus
on
thy
behalf
;
I
am
ready
to
lay
down
my
life
to
save
thy
Soul
.
The
revolted
youth
hearing
this
,
makes
a
stand
,
and
then
with
eyes
cast
down
,
and
weapons
laid
aside
,
begins
to
tremble
,
and
at
last
weeping
bitterly
,
is
in
the
words
of
the
Historian
,
Re-baptized
in
his
own
tears
.
Then
S.
John
embracing
him
,
prays
for
him
,
fasts
with
him
,
instructs
him
,
and
leaves
him
not
till
he
had
not
only
restored
him
to
the
society
of
the
Church
,
but
settled
him
in
the
publick
Ministry
thereof
.
THE
story
is
very
admirable
in
all
the
parts
of
it
,
as
wherein
,
amongst
other
things
,
we
may
observe
in
the
first
place
,
how
quickly
bad
company
insinuates
its
contagion
,
and
corrupts
youthfull
minds
;
and
that
neither
fine
parts
,
nor
the
best
education
,
are
sufficient
security
for
a
vertuous
course
,
unless
Apollos
water
,
as
well
as
Paul
plant
,
and
God
also
give
the
increase
.
AGAIN
,
it
is
worth
observing
how
easy
and
sudden
the
transition
is
from
a
luxurious
to
a
lawless
life
.
This
young
man
began
his
risk
in
riot
,
and
ends
it
in
robbery
.
Although
this
be
no
strange
thing
,
for
besides
that
intemperance
makes
men
bold
and
rash
,
and
fit
for
any
desperate
enterprize
,
they
that
are
come
to
that
,
that
they
care
not
what
they
spend
,
are
usually
forced
not
to
regard
how
they
get
it
.
We
note
also
from
this
story
,
that
great
Wits
,
and
curious
tempers
are
like
razor
mettle
quickly
turned
,
and
if
they
miscarry
,
they
become
the
most
notorious
Debauchees
;
but
if
they
be
well
set
,
and
hold
right
,
become
most
eminently
usefull
.
Moreover
,
we
may
here
also
take
notice
how
a
sense
of
guilt
and
dis-ingenuity
baffles
a
man's
spirit
,
dejects
his
courage
,
disarms
and
subdues
him
;
whereas
on
the
other
side
,
conscience
of
sincerity
and
good
designs
,
spirits
and
actuates
a
man
above
his
age
,
temper
,
and
common
capacity
.
But
that
which
I
principally
remark
in
the
story
,
is
,
the
paternal
affection
in
the
aged
Apostle
toward
this
dissolute
and
lost
young
man
;
how
fresh
the
concern
for
him
was
in
his
thoughts
,
when
he
came
into
those
parts
again
where
he
left
him
?
with
what
strictness
he
requires
the
depositum
of
the
Bishop
,
how
he
forgets
himself
to
recover
him
;
what
charms
there
were
in
the
countenance
,
voice
,
motion
,
of
the
aged
Father
;
how
strange
a
thing
it
was
to
be
young
Hector
,
running
away
from
an
old
Apostle
;
an
armed
Captain
not
daring
to
stand
before
unarmed
and
infirm
old
age
:
to
observe
the
spirit
,
the
passion
,
the
flaming
love
of
a
good
man
to
the
Soul
of
a
desperate
sinner
;
and
in
all
this
,
to
see
a
lively
resemblance
of
God's
goodness
to
men
.
For
God
doth
not
only
(
as
I
have
said
before
)
receive
men
upon
their
return
,
but
moves
towards
them
,
invites
,
nay
,
draws
them
to
himself
.
He
is
so
far
from
positively
hardening
sinners
,
that
he
takes
off
their
hardness
;
he
allures
them
by
his
promises
,
prevents
them
by
his
grace
,
way-lays
them
by
his
providence
,
calls
upon
them
by
his
word
,
melts
them
by
his
kindness
,
works
upon
them
by
his
Spirit
;
and
this
Spirit
takes
all
advantageous
seasons
,
watches
the
mollia
tempora
fandi
,
suggests
thoughts
to
their
minds
,
holds
their
minds
close
and
intent
,
gives
them
a
prospect
of
the
other
world
;
and
by
several
other
ways
(
without
violence
to
their
faculties
)
helps
forward
their
return
to
God
.
§
V.
4.
LASTLY
,
As
the
Earthly
Father
for
joy
of
his
Sons
return
,
forgets
all
his
anger
,
and
the
causes
of
it
;
passes
by
his
ingratitude
and
dissolution
of
manners
,
and
treats
him
with
infinite
demonstrations
of
kindness
,
falling
on
his
neck
,
and
kissing
him
:
So
doth
our
Heavenly
Father
cast
all
the
iniquities
of
the
penitent'
behind
his
back
,
blots
them
out
of
his
book
;
makes
no
severe
reflections
,
no
bitter
expostulations
,
no
upbraidings
,
but
passes
an
act
of
perfect
amnesty
and
oblivion
.
Justin
Martyr
in
his
Work
against
Trypho
,
brings
in
our
Saviour
,
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
words
are
no
where
to
be
found
in
the
Gospel
,
but
the
sense
is
,
That
God
takes
men
as
they
are
,
and
considers
not
how
evil
they
have
been
,
so
that
now
they
become
sincerely
good
.
This
the
Prophet
Ezekiel
frequently
proclaims
on
the
behalf
of
God
,
Chap.
18.
especially
vers.
22.
All
his
sin
that
he
hath
committed
shall
not
be
once
mentioned
against
him
;
but
in
his
righteousness
that
he
hath
done
,
he
shall
live
.
For
as
if
men
apostatize
from
hopefull
and
vertuous
beginnings
,
it
shall
not
at
all
avail
them
that
they
set
out
well
,
and
began
in
the
Spirit
,
whenas
they
end
in
the
Flesh
,
(
upon
which
account
it
is
a
very
vain
thing
for
them
to
goe
about
to
comfort
themselves
against
their
present
looseness
,
by
remembring
the
time
of
their
conversion
,
and
the
great
passion
they
have
sometime
had
for
Religion
,
but
which
now
they
have
apostatized
from
,
Rev.
2.
4.
having
lost
their
first
love
:
)
so
on
the
contrary
,
he
that
was
a
sinner
,
but
now
is
not
;
i.
e.
is
now
sincerely
returned
from
his
licentiousness
to
his
duty
,
shall
never
have
his
former
disobedience
imputed
to
him
by
God
.
THIS
truth
Philo
represents
handsomly
in
his
Allegorical
way
;
Philo
lib.
de
Abrahamo
.
when
glossing
upon
what
the
Scripture
saith
of
Enoch
,
After
his
translation
he
was
not
found
,
because
God
had
translated
him
;
he
paraphrases
on
this
manner
:
God
(
saith
he
)
having
changed
him
from
an
evil
to
a
vertuous
man
,
the
traces
of
his
former
wickedness
were
no
more
to
be
found
,
then
if
no
such
thing
had
ever
been
committed
.
BUT
this
gracious
procedure
of
God
with
penitent
sinners
deserves
to
be
more
fully
and
particularly
unfolded
;
and
if
we
diligently
consider
what
the
Scripture
assures
us
of
the
greatness
of
God's
pardoning
mercy
,
we
shall
observe
these
three
remarkable
circumstances
all
pregnant
of
unspeakable
consolation
.
-
1.
He
pardons
great
and
many
sins
,
not
onely
lighter
provocations
.
-
2.
He
forgives
repeated
follies
,
and
relapsed
sinners
.
-
3.
His
pardon
is
full
and
absolute
.
1.
FIRST
,
amongst
men
there
are
some
sins
that
are
scarcely
(
if
at
all
)
thought
to
be
pardonable
,
as
where
there
is
malice
and
treachery
involved
in
the
fact
,
or
where
there
is
contumely
added
to
the
injury
.
And
sometimes
the
greatness
of
the
person
injured
so
inhances
the
offence
;
as
that
it
is
not
thought
fit
to
pardon
:
as
for
instance
,
in
Treason
against
the
Supream
Power
.
But
most
certainly
there
are
all
these
,
and
many
more
aggravations
in
most
voluntary
sins
committed
against
God
,
and
yet
he
pardons
:
Exod.
34.
7.
He
pardons
iniquity
,
transgression
and
sin
,
i.
e.
sin
of
all
kinds
and
degrees
whatsoever
,
excepting
only
the
sin
against
the
Holy
Ghost
;
which
our
Saviour
hath
told
us
shall
never
be
forgiven
.
And
that
sin
it self
(
whatsoever
it
consists
in
)
is
only
upon
this
account
unpardonable
,
because
it
hath
a
finally
impenitent
temper
joyned
with
it
;
otherwise
were
it
possible
that
such
a
sinner
should
repent
,
there
would
be
no
doubt
of
his
pardon
;
but
bating
that
peculiar
case
,
there
is
no
sin
but
God
hath
pardoned
and
will
pardon
.
I
will
not
take
upon
me
to
say
which
were
the
greatest
sins
that
ever
were
committed
by
mankind
;
but
I
will
instance
in
two
that
must
needs
be
acknowledged
to
have
been
very
great
,
which
yet
have
obtained
pardon
;
and
they
are
the
sin
of
our
first
Parents
,
and
the
sin
of
the
Jews
in
crucifying
our
Saviour
.
IN
the
former
of
these
there
was
the
breach
of
a
known
Law
,
and
that
so
newly
given
,
as
that
it
could
not
be
forgotten
;
and
it
was
also
an
easy
and
reasonable
Law
:
God
having
allowed
them
all
the
Trees
in
the
Garden
,
and
laid
an
interdict
only
upon
that
one
;
and
it
was
no
hard
matter
to
have
denied
themselves
that
for
God's
sake
,
especially
considering
they
came
newly
out
of
his
hands
,
and
saw
so
freshly
the
display
of
his
power
and
wisedom
in
the
Creation
of
the
World
,
and
had
so
many
and
great
instances
of
his
goodness
towards
themselves
:
besides
,
they
had
as
yet
no
vitiated
faculties
,
nor
so
much
as
one
example
of
sin
before
them
,
but
that
of
the
Devils
,
which
they
had
seen
to
be
most
severely
vindicated
.
It
was
a
hard
thing
to
be
first
in
the
transgression
,
and
a
bold
thing
to
venture
to
provoke
God
,
and
to
be
the
first
instance
of
sin
to
all
posterity
:
they
had
the
concern
of
all
mankind
upon
them
,
as
who
(
they
knew
)
must
stand
or
fall
with
them
;
and
having
frequent
tokens
of
God's
presence
with
them
,
to
sin
under
his
eye
,
and
to
hearken
to
the
suggestions
of
a
vile
Beast
,
the
Serpent
,
against
God
,
was
prodigiously
strange
,
and
yet
they
did
it
;
and
God
was
pleased
to
pardon
them
.
IN
the
latter
of
the
instances
,
namely
,
the
Jews
crucifying
our
Saviour
;
besides
the
greatness
of
the
Person
against
whom
they
sinned
,
putting
to
death
the
Lord
of
life
and
glory
,
there
was
designed
malice
,
perjury
and
subornation
;
contumely
towards
an
holy
Person
,
ingratitude
towards
one
that
had
done
them
all
the
good
they
were
capable
of
;
there
was
contradiction
to
the
plainest
evidence
of
miracles
of
all
kinds
,
and
to
the
conviction
of
their
own
Consciences
;
Notwithstanding
all
which
,
the
same
St.
Peter
who
,
Acts
2.
23.
had
charged
them
home
in
these
words
,
Ye
men
of
Israel
have
with
wicked
hands
crucified
and
slain
Jesus
of
Nazareth
,
a
man
approved
of
God
among
you
by
miracles
,
and
wonders
,
and
signs
,
which
God
by
him
did
in
the
midst
of
you
,
as
ye
your selves
know
,
&c.
yet
in
the
38.
Verse
,
he
exhorts
the
same
men
to
repentance
,
and
to
be
baptized
,
that
they
may
receive
remission
of
sins
,
and
the
singular
favour
of
the
gift
of
the
Holy
Ghost
.
TO
these
and
several
other
instances
of
great
sins
(
which
might
easily
be
added
)
we
may
cast
in
for
the
greater
evidence
of
the
vastness
of
the
divine
mercy
,
that
he
pardons
not
only
single
acts
of
sin
,
(
how
hainous
soever
)
but
long
courses
and
habits
of
sin
,
and
those
of
several
natures
and
kinds
;
as
in
Manasses
,
and
in
the
Publicans
and
Harlots
;
but
that
we
may
rise
higher
yet
in
admiration
of
the
divine
clemency
,
we
observe
.
2.
IN
the
second
place
,
that
he
pardons
also
relapsed
sinners
.
They
have
a
saying
,
Non
licèt
in
bello
his
peccare
,
that
the
first
faults
in
war
are
severely
vindicated
;
because
there
all
errours
are
fatal
,
and
searce
leave
a
capacity
of
being
repeated
.
And
there
are
some
relations
so
near
and
intimate
,
and
their
ligaments
so
nice
and
curious
,
that
a
breach
in
them
can
never
be
repaired
to
knit
again
.
But
the
relation
of
a
Father
,
and
the
goodness
of
a
God
,
leave
always
room
for
pardon
.
Nay
further
,
They
say
(
saith
the
Prophet
Jeremiah
)
if
a
man
put
away
his
Wife
,
and
she
goe
from
him
,
and
become
another
man's
,
shall
he
return
to
her
again
?
But
thou
(
O
Israel
)
hast
plaid
the
harlot
with
many
lovers
,
yet
return
again
unto
me
,
saith
the
Lord
,
Jer.
2.
1
,
2.
§
VI.
The
doctrine
of
the
Navatians
carried
a
great
breadth
with
it
in
the
Primitive
times
,
which
denied
repentance
to
those
that
sinned
after
Baptism
;
and
for
that
reason
it
is
thought
many
holy
men
in
those
days
deferred
their
Baptism
as
long
as
they
could
,
that
they
might
not
defile
their
garments
,
but
goe
from
that
washing
unspotted
out
of
the
world
.
The
opinion
seemed
to
proceed
from
extraordinary
purity
and
holiness
,
and
therefore
as
I
said
prevailed
much
,
and
had
a
great
reputation
in
those
times
,
and
it
seems
it
took
its
rise
from
a
mistake
of
a
passage
in
the
Epistle
to
the
Hebrews
,
Chap.
6.
4.
However
,
it
was
damned
by
the
most
learned
and
holy
Fathers
of
the
Church
,
and
particularly
St.
Basil
and
Gr.
Nazianzen
call
it
a
damnable
doctrine
,
and
destructive
of
Souls
,
in
that
it
discouraged
and
kept
men
off
from
repentance
,
which
God
is
always
ready
to
admit
of
if
it
be
sincere
,
and
such
as
we
have
before
described
.
IT
is
true
which
Clemens
of
Alexandria
hath
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
that
to
make
a
common
practice
of
sinning
,
and
then
pretending
repentance
,
(
as
if
we
would
give
God
and
the
Devil
their
turns
)
is
an
argument
both
of
an
impenitent
and
unbelieving
temper
;
for
as
he
saith
afterwards
,
[
](A41445-e24500-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
These
frequent
repentances
as
it
were
of
course
,
betray
rather
an
intention
of
sinning
again
,
then
any
design
of
leaving
it
,
and
therefore
find
no
acceptance
with
God
.
And
it
is
also
certain
,
that
a
man
that
hath
frequently
relapsed
,
having
thereby
exceedingly
multiplied
his
guilt
,
must
needs
feel
very
bitter
pangs
and
sharp
remorse
when
he
doth
return
,
and
will
be
ever
after
very
apt
to
question
his
own
sincerity
;
and
which
is
worse
,
it
is
to
be
feared
,
that
like
as
it
is
with
bones
which
have
been
often
out
and
set
again
,
they
will
be
very
apt
to
slip
awry
;
so
this
person
will
be
justly
looked
upon
as
in
great
danger
,
and
therefore
hath
a
necessity
of
extraordinary
watchfullness
over
himself
.
But
notwithstanding
all
this
,
if
such
a
man
,
after
several
falls
and
slips
shall
stand
right
and
firm
at
last
,
and
demonstrate
the
truth
of
his
now
penitent
state
by
the
following
course
of
an
holy
life
,
there
is
no
question
to
be
made
of
his
acceptance
with
a
mercifull
God
.
For
God
doth
not
proceed
with
men
upon
such
terms
as
we
do
,
our
passions
are
stirred
many
times
,
and
the
provocation
is
too
great
for
us
to
be
able
to
concoct
;
but
he
is
pure
mind
and
reason
,
hath
no
boiling
passion
,
no
revenge
,
seeks
only
the
good
of
his
Creatures
,
and
so
they
become
at
last
capable
of
his
favour
and
blessing
;
he
is
contented
,
and
hath
his
end
.
Besides
,
he
that
hath
made
it
our
duty
,
Luk.
17.
4.
that
as
often
as
our
Brother
offends
against
us
and
repents
,
so
often
we
should
forgive
him
,
doth
not
certainly
intend
to
be
outdone
by
us
in
mercy
the
most
glorious
of
all
his
attributes
.
3.
God's
pardon
of
sin
upon
repentance
is
full
and
compleat
without
any
reservation
;
he
retains
no
old
grudge
,
hath
no
concealed
spite
,
never
rips
up
the
old
quarrel
,
never
upbraids
men
with
former
follies
,
but
casts
all
behind
him
,
and
buries
them
in
oblivion
.
It
is
not
usually
thus
with
men
,
they
have
a
distinction
,
they
will
forgive
(
they
say
)
but
not
forget
;
and
it
is
common
with
Princes
to
seem
to
pardon
only
till
they
have
opportunity
of
a
full
revenge
.
It
was
strange
that
a
man
of
such
sincerity
as
David
should
have
such
a
reserve
,
and
yet
so
it
was
,
that
after
he
had
promised
and
sworn
to
Shimei
,
that
he
should
not
die
,
2
Sam.
19.
23.
notwithstanding
1
King
.
2.
9.
He
gives
it
in
charge
to
his
Son
and
Successor
Solomon
,
that
he
should
not
suffer
his
hoary
head
to
come
to
the
grave
without
blood
.
But
it
is
not
thus
with
God
,
his
acts
of
grace
are
without
repentance
on
his
part
,
he
never
retracts
or
revokes
them
,
never
clogs
them
with
conditions
,
nor
finds
out
evasions
afterwards
;
if
he
pardon
,
all
is
well
and
secure
,
he
will
never
depart
from
it
,
unless
the
sinner
depart
from
his
repentance
,
and
so
exclude
himself
from
pardon
.
THE
Italians
have
a
proverbial
saying
,
that
they
will
forgive
an
enemy
,
but
never
trust
him
;
for
fashion
sake
they
will
seem
to
forgive
,
that
is
,
they
will
cease
to
quarrel
,
or
they
will
not
directly
revenge
themselves
,
but
they
will
only
rake
up
the
fire
in
its
own
ashes
;
they
will
retain
a
perpetual
jealousy
of
such
a
person
,
and
malign
him
;
it
shall
not
be
said
they
hate
him
,
but
it
shall
appear
they
do
not
love
him
.
THUS
like
those
long
burning
Lamps
which
have
been
discovered
in
old
monuments
,
whilst
they
are
kept
close
under
ground
they
burn
more
slowly
,
but
so
much
the
more
lastingly
.
So
men
suppressing
only
their
passion
perpetuate
it
;
whereas
perhaps
it
was
more
desirable
they
should
give
it
vent
that
so
it
might
expire
.
But
God
is
not
of
a
vindictive
nature
,
as
we
have
shewed
before
,
he
needs
not
conceal
his
anger
,
because
he
can
execute
it
when
he
will
,
and
there
can
lie
no
necessity
upon
his
affairs
to
tempt
him
to
pretend
reconciliation
when
it
is
not
cordial
;
no
,
he
is
a
God
of
peace
and
of
truth
,
his
mercies
are
as
the
great
mountains
,
stable
and
firm
,
those
repent
he
pardons
,
and
those
whom
he
pardons
he
loves
,
and
those
he
loves
,
he
will
trust
and
admit
them
to
honour
,
and
treat
them
as
friends
,
with
the
greatest
security
and
confidence
.
By
this
means
he
demonstrates
the
greatness
of
his
own
mind
,
the
largeness
of
his
heart
,
and
the
infallibility
of
his
wisedom
;
that
he
is
above
fear
,
and
above
surprizal
;
hereby
he
assures
the
great
value
he
hath
for
true
goodness
,
that
it
alone
,
and
nothing
else
comparably
sways
with
him
:
and
hereby
he
lays
the
mightiest
obligations
upon
men
to
be
good
,
Joseph
.
and
to
persevere
so
.
Thus
Augustus
made
Herod
of
a
formidable
enemy
become
a
faithfull
friend
,
Antiqu.
li.
15.
c.
10.
and
several
others
have
made
the
like
experiment
.
And
now
this
would
lead
me
immediately
to
the
second
Stage
of
this
part
of
the
Parable
,
namely
,
the
accumulative
kindness
the
Father
shews
to
the
Son
;
but
I
will
crave
the
Readers
patience
a
little
whilst
I
make
a
few
practical
reflections
upon
this
we
have
said
already
.
§
VII
.
And
in
the
first
place
,
besides
all
we
have
yet
behind
,
this
that
we
have
discoursed
hitherto
represents
to
us
the
blessed
and
comfortable
condition
of
justification
and
peace
with
God
.
O
blessed
is
the
man
whose
transgression
is
forgiven
,
and
whose
sin
is
covered
.
Blessed
is
the
man
to
whom
the
Lord
imputeth
not
iniquity
,
Psal.
32.
1
,
2.
TO
have
all
a
man's
debts
cancelled
,
his
follies
past
over
and
buried
in
forgetfullness
,
his
deformities
covered
,
his
Conscience
quieted
,
and
the
light
of
God's
countenance
to
shine
upon
him
;
to
have
no
frightfull
reflection
upon
what
is
past
,
no
dismal
prospect
of
what
is
to
come
,
no
old
story
ripped
up
,
no
former
quarrel
revived
,
no
latent
displeasure
,
no
rancour
nor
jealousy
harboured
against
us
:
This
must
needs
fill
a
man
with
chearfullness
in
all
conditions
,
and
bear
him
up
above
all
adversities
,
above
poverty
,
reproach
,
sickness
,
confinement
,
and
whatsoever
can
befall
us
in
this
world
.
Such
a
man
shall
not
need
to
resort
to
drink
and
jollity
,
to
relax
his
thoughts
,
to
divert
his
anxiety
,
to
bear
up
his
spirit
;
he
hath
comfort
from
within
,
a
continual
feast
in
his
own
Conscience
.
Who
shall
lay
any
thing
to
his
charge
?
it
is
God
which
justifieth
:
Who
is
he
that
condemneth
?
it
is
Christ
that
died
,
—
Who
shall
separate
him
from
the
love
of
God
?
shall
tribulation
,
or
distress
,
&c.
Rom.
8.
33
,
34
,
35.
The
sting
of
all
these
things
is
taken
out
,
since
God
hath
pardoned
his
sin
.
BUT
on
the
contrary
,
when
a
man
knows
God
is
angry
with
him
,
and
his
own
Conscience
upbraids
and
dogs
him
,
the
sad
remembrance
of
his
many
provocations
terrify
him
,
and
the
fearfull
expectation
of
wrath
to
come
alarms
him
;
he
must
needs
be
in
a
case
like
that
of
Belshazzar
,
Daniel
5.
when
the
fingers
of
an
hand
were
seen
writing
upon
the
wall
over
him
in
the
midst
of
all
his
jollity
,
His
countenance
was
changed
,
his
thoughts
were
troubled
,
the
joints
of
his
loins
were
loosed
,
and
his
knees
smote
one
against
another
.
All
the
entertainments
of
sense
do
little
in
this
case
;
nay
,
they
are
flat
and
insipid
,
and
the
smiles
of
the
world
no
whit
chear
a
man
so
long
as
God
frowns
upon
him
.
IT
was
an
ingenious
device
whereby
a
Gentleman
of
this
Nation
represented
his
condition
in
a
public
entertainment
at
Court
;
he
sets
out
a
Ship
bitterly
opprest
by
a
tempest
,
and
ready
to
perish
under
its
difficulties
;
and
in
the
mean
while
a
Rain-bow
appearing
,
towards
which
this
word
is
addressed
,
quid
tu
si
pereo
?
q.
d.
What
am
I
the
better
for
hopes
and
smiles
,
for
Court
favour
and
countenance
,
whilst
in
the
mean
time
my
condition
admits
no
delay
,
and
I
am
ruined
in
my
private
fortunes
?
BUT
as
the
torments
of
guilt
are
incomparably
more
severe
then
the
afflictions
of
outward
fortune
,
so
it
is
far
more
unreasonable
to
think
to
allay
them
by
the
blandishments
of
the
world
,
then
the
other
by
Court
Holy
Water
.
No
,
it
is
nothing
but
God's
mercy
in
the
pardon
of
sin
that
can
alleviate
the
troubles
,
and
abate
the
anguish
of
Conscience
;
and
when
he
is
pleased
upon
repentance
to
do
that
,
then
he
saith
to
the
Soul
,
as
Christ
Jesus
said
to
the
Paralytick
,
Matth.
9.
2.
Son
be
of
good
chear
,
thy
sins
are
forgiven
thee
;
or
as
the
same
our
Saviour
to
Zaccheus
,
This
day
is
salvation
come
to
thy
house
.
2.
SECONDLY
,
since
God
pardons
sinners
in
that
ample
manner
we
have
before
exprest
;
i.
e.
so
frankly
as
that
neither
the
greatness
,
multitude
,
repetition
,
or
other
aggravation
of
sin
hinders
him
;
and
so
fully
as
that
no
old
score
remains
upon
record
against
the
Penitent
:
it
may
raise
in
us
great
admiration
of
his
infinite
goodness
,
beget
the
most
amiable
notions
of
him
in
our
minds
,
and
provoke
us
to
love
him
with
all
our
hearts
.
So
our
Saviour
concludes
in
the
Gospel
,
that
where
most
is
forgiven
,
there
must
undoubtedly
lie
the
greatest
obligations
of
love
and
gratitude
.
The
Apostle
tells
us
Rom.
5.
7.
That
scarcely
for
a
righteous
man
will
one
die
,
but
for
a
good
man
some
would
even
dare
to
die
.
All
God's
Attributes
of
power
,
and
wisedom
,
and
holiness
,
are
very
amiable
and
lovely
,
but
this
of
his
goodness
in
forgiving
sins
comes
most
home
to
us
,
in
that
he
doth
not
rigidly
insist
on
his
own
right
,
but
comply
with
our
necessity
,
and
relieve
our
misery
.
To
give
and
bestow
benefits
upon
us
is
goodness
,
but
to
forgive
is
greater
,
because
here
he
divests
himself
of
his
own
right
,
recedes
from
his
own
claim
,
and
that
for
our
unspeakable
benefit
.
In
short
,
he
seems
not
to
consider
himself
but
us
only
,
in
the
dispensations
of
his
mercy
:
he
is
as
good
as
good
can
be
,
and
therefore
there
is
all
the
reason
in
the
world
that
we
should
love
him
as
much
as
is
possible
.
And
one
of
the
best
and
most
acceptable
ways
of
expressing
that
is
that
which
.
3.
THIRDLY
,
I
make
a
third
inference
,
viz.
that
we
imitate
this
goodness
and
mercifullness
of
his
;
this
is
prest
upon
us
by
our
Saviour
,
Be
ye
mercifull
as
your
Father
in
Heaven
is
mercifull
.
It
is
said
of
Cato
that
the
strict
sanctity
of
his
own
life
made
him
a
severe
and
rigid
Magistrate
;
he
knew
not
how
to
pardon
in
other
men
what
he
would
not
permit
in
himself
.
If
God
who
is
a
holy
and
immaculate
Being
should
severely
animadvert
our
failings
,
we
could
not
blame
him
though
we
were
undone
by
it
;
nay
,
it
ought
to
be
the
greatest
wonder
to
us
in
the
whole
world
that
he
doth
not
do
so
,
considering
the
greatness
of
his
Majesty
,
the
justice
and
wisedom
of
his
Laws
,
and
such
other
things
of
this
nature
,
as
we
have
formerly
represented
.
But
it
is
the
most
absurd
thing
in
nature
,
that
we
who
are
great
offenders
our selves
,
that
have
infinite
need
of
mercy
at
God's
hands
,
that
we
should
be
cruel
and
vindictive
towards
each
other
;
that
God
should
cover
our
follies
,
and
we
blazon
those
of
other
men
;
shall
he
pardon
us
worms
,
and
we
be
remorsless
towards
our
Brethren
?
doth
he
consider
humane
infirmity
,
bind
up
the
wounds
of
the
contrite
,
so
as
to
leave
no
scar
or
blemish
behind
of
all
their
former
miscarriages
?
and
do
we
rake
in
the
wounds
,
proclaim
the
follies
,
uncover
the
nakedness
and
shame
of
our
neighbour
?
is
it
tolerable
for
us
to
equal
our selves
with
God
?
or
are
offences
greater
against
us
then
against
him
?
shall
we
dare
to
do
what
we
dare
not
wish
should
be
done
to
us
?
Do
not
we
pray
,
Enter
not
into
judgment
with
thy
Servants
?
&c.
and
confess
,
That
if
God
be
extream
to
mark
what
we
have
done
amiss
,
that
none
can
abide
it
;
and
do
we
scrupulously
weigh
,
severely
aggravate
,
and
rigorously
animadvert
the
sins
of
others
against
our selves
?
doth
God
forgive
us
by
talents
,
and
we
unmercifully
exact
the
utmost
farthing
?
INDEED
,
we
may
observe
it
to
be
the
genius
and
custom
of
evil
men
,
to
remember
invidiously
the
faults
which
penitent
men
have
forsaken
,
to
the
end
that
they
may
revenge
themselves
upon
them
for
that
change
which
condemns
their
own
obstinate
perseverance
in
such
courses
;
or
as
hoping
to
excuse
or
justify
their
constant
naughtiness
,
by
remarking
the
temporary
compliance
of
those
other
with
them
,
whose
contrary
course
now
shames
and
reproaches
them
:
But
it
is
quite
otherwise
with
all
good
men
,
they
partly
out
of
a
sense
of
humanity
,
partly
to
incourage
men
to
repentance
,
and
partly
also
to
confirm
and
secure
such
as
have
repented
from
all
temptations
to
apostasy
,
draw
a
curtain
over
their
former
misdemeanours
,
and
forget
what
they
have
forsaken
and
God
hath
forgiven
;
therefore
if
we
will
either
take
pattern
by
God
or
them
,
we
ought
to
doe
so
too
.
LASTLY
,
but
above
all
the
rest
,
the
consideration
of
God's
pardon
,
and
the
egregious
circumstances
thereof
,
should
be
a
mighty
incouragement
to
all
sinners
to
repentance
;
when
we
remember
how
gracious
a
Father
we
grieve
by
a
willfull
destroying
of
our selves
,
how
much
he
pities
us
,
and
longs
for
our
return
;
what
a
serene
countenance
,
hearty
welcome
,
full
pardon
,
gracious
reception
;
and
how
innumerable
and
inestimable
blessings
we
shall
have
poured
out
upon
us
at
our
so
doing
.
And
this
brings
me
again
to
the
second
part
of
the
penitent
Son's
entertainment
,
to
which
therefore
I
now
proceed
.
CHAP.
II.
Of
Sanctification
.
THE
CONTENTS
.
-
§
I.
What
is
meant
by
the
best
Robe
:
and
that
it
is
the
usual
phrase
of
Scripture
to
set
out
the
ornaments
of
the
mind
by
those
of
the
body
.
-
§
II.
Sanctification
(
in
different
respects
)
both
goes
before
,
and
follows
after
Justification
.
-
§
III.
Three
remarkable
differences
betwixt
the
measure
of
Sanctification
which
God
requires
,
and
that
which
he
accepts
for
the
present
:
or
the
different
stature
of
Grace
before
Justification
and
after
it
.
-
§
IV.
The
ways
by
which
God
works
men
up
to
those
higher
measures
of
Sanctification
which
he
requires
.
As
1.
By
mighty
obligation
,
working
upon
their
gratitude
and
ingenuity
.
2.
By
the
efficacy
of
Faith
.
-
3.
By
the
gift
of
the
Holy
Ghost
.
§
1.
THERE
is
a
never
failing
spring
of
kindness
and
good
will
in
Parents
towards
their
Children
,
which
flows
with
that
life
and
vigour
that
nothing
is
able
to
dam
it
up
or
interrupt
it
so
,
but
that
if
it
be
obstructed
one
way
,
it
breaks
out
and
discovers
it self
another
.
If
the
Children
prove
singularly
good
and
vertuous
,
then
paternal
affection
bears
a
mighty
stream
,
overflows
all
its
banks
;
the
Parents
feel
an
unspeakable
delight
and
satisfaction
,
and
their
Children
are
then
the
Crown
of
their
age
,
their
joy
and
triumph
.
If
they
happen
to
be
but
tolerable
,
they
are
ready
to
interpret
all
to
the
best
,
and
prone
to
heap
blessings
and
kindnesses
upon
them
.
And
if
they
degenerate
and
prove
very
bad
and
undutifull
,
this
though
it
checks
the
tide
,
yet
cannot
divert
the
current
;
for
at
worst
they
cannot
cease
to
pity
them
.
There
is
in
like
manner
an
everlasting
propension
in
Almighty
God
to
do
good
to
men
,
insomuch
that
when
they
are
very
bad
he
pities
them
;
as
soon
as
they
begin
to
be
good
he
loves
and
blesses
them
,
but
when
they
become
generously
vertuous
and
holy
,
he
takes
complacency
in
them
;
and
all
these
different
degrees
of
divine
favour
we
have
lively
represented
to
us
in
the
Parable
before
us
.
But
we
are
now
upon
the
second
of
them
,
namely
,
the
great
and
singular
blessings
which
the
Father
frankly
bestows
upon
his
Son
now
that
he
hath
repented
of
his
extravagancy
,
and
is
reconciled
to
him
.
And
under
this
rank
we
may
reckon
these
three
special
instances
.
FIRST
,
whereas
the
Father
observed
his
Son
to
return
in
a
very
pitifull
plight
,
either
quite
naked
,
or
at
most
covered
with
rags
;
he
therefore
calls
for
the
best
Robe
and
puts
it
on
him
,
that
not
only
necessity
may
be
provided
for
,
and
his
nakedness
covered
,
but
he
will
have
him
appear
in
an
equipage
suitable
to
the
Son
of
such
a
Father
.
AGAIN
Secondly
,
whereas
the
Son
in
contemplation
of
his
present
distress
and
former
miscarriages
,
had
no
higher
ambition
then
to
be
admitted
into
the
condition
of
an
hired
Servant
;
now
the
Father
on
the
other
side
will
have
him
adorned
with
the
Ensigns
of
a
person
of
quality
,
and
of
a
Son
,
and
therefore
puts
a
Ring
on
his
Hand
which
hath
in
all
Ages
,
and
amongst
most
Nations
been
used
to
denote
either
eminent
quality
,
or
singular
favor
.
THIRDLY
,
the
Son
in
the
time
of
his
rebellion
,
amongst
other
misfortunes
became
a
slave
(
as
we
have
observed
before
)
and
amongst
most
Nations
it
hath
been
the
custom
for
such
to
goe
bare-foot
,
and
only
Freemen
to
be
shod
;
now
the
Father
in
token
of
his
Son's
emancipation
,
commands
to
put
shooes
on
his
feet
.
ALL
which
three
things
together
amount
to
this
,
That
the
Father
having
forgiven
his
Son
upon
his
submission
and
return
,
now
puts
him
into
as
good
a
condition
in
all
respects
as
he
was
in
before
his
rebellion
.
And
from
thence
according
to
the
Analogy
of
the
Parable
we
may
infer
,
that
our
Heavenly
Father
upon
the
sincere
repentance
of
sinners
is
so
fully
reconciled
to
them
,
that
they
stand
upon
the
same
terms
with
him
as
if
they
had
never
sinned
;
they
are
restored
to
as
good
a
condition
as
that
of
Adam
in
innocency
.
And
we
might
content
our selves
with
this
general
application
,
but
that
St.
Chrysostom
,
St.
Jerom
,
St.
Austin
,
Theophylact
,
and
the
generality
of
the
Ancients
carry
it
further
,
and
make
a
particular
interpretation
of
these
several
passages
;
in
conformity
to
whose
judgments
we
will
thus
render
the
meaning
of
the
three
aforesaid
favours
.
-
1.
By
the
best
Robe
is
to
be
understood
the
excellent
ornament
of
more
compleat
holiness
and
fuller
Sanctification
,
which
God
works
in
,
and
bestows
upon
a
sinner
upon
his
reconciliation
to
himself
.
-
2.
By
the
Ring
is
intimated
the
gift
of
the
Holy
Ghost
,
which
is
conferred
upon
those
men
that
are
justified
and
sanctified
as
the
pledge
of
their
adoption
,
and
earnest
of
their
inheritance
.
-
3.
By
the
Shooes
,
the
honour
of
being
imployed
in
the
service
of
God
for
the
drawing
others
home
to
him
.
The
grounds
of
which
interpretations
I
will
assign
as
I
handle
the
particulars
severally
,
and
I
begin
with
the
first
.
1.
THE
Best
Robe
,
Stolam
(
saith
St.
Jerom
)
quam
Adam
peccando
perdiderat
,
stolam
quae
in
alia
parabola
dicitur
indumentum
nuptiale
,
The
Robe
which
Adam
lost
when
he
sinned
,
and
in
defect
of
which
he
covered
himself
with
Fig-leaves
,
that
Robe
which
in
another
Parable
is
called
the
Wedding
Garment
.
Chrysost.
homilia
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
St.
Chrysostom
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
The
Garment
of
an
heavenly
contexture
,
the
white
Robe
which
they
are
cloathed
with
that
are
baptized
with
the
Holy
Ghost
and
with
Fire
;
agreeably
herewith
Theophylact
,
the
best
or
first
Robe
,
(
for
so
the
Greek
word
in
the
Text
imports
)
that
is
,
(
saith
he
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
ancient
Robe
,
which
we
wore
before
we
sinned
,
that
which
the
Scripture
means
when
it
saith
put
ye
on
the
Lord
Jesus
Christ
;
that
is
,
put
ye
off
the
old
vicious
habits
and
practises
,
and
imitate
the
example
of
Christ
Jesus
,
and
put
on
the
holy
temper
of
the
Gospel
.
WHOSOEVER
hath
been
ever
so
little
conversant
in
the
Holy
Scripture
,
cannot
but
have
observed
it
to
be
the
usual
stile
thereof
,
to
denote
both
the
inward
qualities
of
the
mind
,
and
the
outward
accustomary
actions
of
the
life
by
the
garments
of
the
body
;
and
it
would
be
unnecessary
,
and
therefore
tedious
,
to
recite
the
many
passages
there
to
be
found
to
that
purpose
.
But
I
cannot
omit
that
in
the
Revelations
,
Chap.
19.
Vers.
8.
To
her
was
given
to
be
arrayed
in
fine
linnen
,
clean
and
white
,
for
white
linnen
is
the
righteousness
of
Saints
.
By
the
Woman
is
there
meant
the
Church
of
Christ
,
called
the
Lamb's
wife
,
whose
ornaments
are
righteousness
and
holiness
,
and
they
are
metaphorically
represented
by
white
garments
.
AND
if
we
consider
all
the
uses
of
Garments
,
there
is
nothing
more
exactly
corresponds
therewith
,
nor
more
fit
to
be
figuratively
expressed
by
allusion
to
them
,
then
holy
and
vertuous
qualifications
.
For
if
Garments
are
used
for
distinction
,
what
makes
a
greater
and
truer
distinction
betwixt
man
and
man
then
their
lives
and
tempers
?
It
is
not
being
high
or
low
,
rich
or
poor
,
noble
or
ignoble
,
learned
or
idiotical
,
which
makes
so
great
a
difference
betwixt
them
;
as
when
one
is
good
and
vertuous
,
and
another
vicious
and
prophane
.
IF
Garments
are
for
ornament
,
and
to
cover
our
uncomeliness
,
what
is
there
represents
a
man
more
lovely
and
beautifull
then
the
ornament
of
a
quiet
mind
,
a
just
temper
,
an
holy
life
?
and
what
disguises
and
deforms
men
like
to
vice
and
debauchery
?
IF
again
,
Garments
are
for
defence
against
the
injuries
of
weather
,
and
other
accidents
,
what
is
there
that
gives
a
man
that
security
and
confidence
which
innocency
of
life
and
sincere
piety
affords
him
?
and
on
the
other
side
,
what
exposes
and
lays
a
man
open
to
all
the
calamities
of
this
life
,
and
to
the
wrath
of
God
in
the
world
to
come
,
but
naughty
and
evil
practises
,
proceeding
from
a
corrupt
and
vicious
temper
?
Wherefore
there
is
both
plain
reason
,
and
good
authority
of
all
kinds
to
make
this
application
of
the
first
favour
,
which
the
reconciled
Father
vouchsafes
his
returning
Son
,
and
to
say
that
thereby
is
denoted
in
the
figurative
sense
,
that
God
when
he
hath
pardoned
the
penitent
,
then
confers
further
measures
of
sanctification
upon
him
.
§
II.
BUT
if
it
shall
be
said
that
Sanctification
must
goe
before
Justification
,
inasmuch
as
though
an
earthly
Parent
may
be
reconciled
to
his
Son
that
is
not
truely
good
,
yet
God
cannot
be
reconciled
to
sinners
continuing
so
,
or
untill
they
become
new
men
;
and
therefore
some
other
allegory
is
to
be
sought
here
,
and
not
that
which
we
(
concurrently
with
the
Fathers
)
have
pitched
upon
.
I
answer
,
the
doctrine
is
true
which
this
objection
is
grounded
upon
,
but
the
inference
therefrom
will
not
reach
us
;
for
I
have
shewed
already
,
that
some
measure
of
real
sanctification
must
goe
before
justification
and
pardon
,
because
God
though
he
bear
a
constant
good-will
to
mankind
,
yet
(
as
the
objection
well
suggests
,
and
we
have
acknowledged
before
,
)
is
he
not
transported
with
any
fondness
towards
any
man's
meer
person
,
so
as
to
be
reconciled
to
him
whilst
he
stands
at
defiance
with
himself
,
because
he
is
a
pure
,
holy
and
just
Majesty
,
and
consequently
cannot
without
denying
himself
,
and
contradiction
to
his
own
nature
,
either
delight
in
a
vicious
person
,
or
hate
a
good
man
.
And
besides
,
if
it
were
consistent
with
his
nature
,
yet
will
not
his
wisedom
,
and
the
interest
of
his
government
of
the
world
permit
that
he
cause
the
Sun
of
his
countenance
and
favour
to
shine
alike
upon
the
vicious
and
the
vertuous
,
him
that
feareth
him
,
and
him
that
feareth
him
not
.
And
therefore
he
requires
of
all
those
sinners
that
hope
to
recover
his
favour
,
that
they
have
not
only
a
serious
sense
of
,
and
hearty
remorse
for
their
sins
;
but
actual
reformation
of
their
evil
ways
,
at
least
so
far
as
they
have
opportunity
,
in
which
consists
that
repentance
which
we
carefully
described
under
the
second
part
of
this
Parable
.
Notwithstanding
,
it
is
true
also
,
that
he
accepts
beginnings
,
and
pardons
as
soon
as
the
conversion
is
true
and
real
,
and
before
those
vital
principles
of
grace
attain
their
full
maturity
and
perfection
.
Wherefore
being
both
an
holy
and
a
mercifull
God
,
as
his
benignity
on
the
one
hand
prompts
him
to
receive
such
into
mercy
,
who
have
sincere
though
weak
beginnings
of
the
divine
life
;
so
on
the
other
hand
,
the
purity
and
perfection
of
his
nature
puts
him
upon
requiring
fuller
measures
of
conformity
to
himself
in
those
he
makes
the
objects
of
his
mercy
and
favour
,
then
what
for
the
present
he
accepts
of
;
in
consequence
of
which
it
is
,
that
having
(
as
we
have
shewed
)
received
the
penitent
to
pardon
,
he
then
proceeds
to
make
him
a
vessel
of
honour
fit
for
his
use
,
by
conferring
upon
him
further
degrees
of
sanctification
,
i.
e.
putting
upon
him
the
best
robe
.
AGREEABLY
to
which
sense
speak
these
following
Scriptures
,
Jo.
15.
2.
Every
branch
in
me
that
beareth
fruit
,
he
purgeth
it
that
it
may
bear
more
fruit
,
Ephes.
5.
14.
Awake
thou
that
sleepest
,
and
arise
from
the
dead
,
and
Christ
shall
give
thee
light
.
And
again
,
Phil.
1.
6.
He
that
hath
begun
a
good
work
in
you
,
will
also
perform
(
or
perfect
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
it
till
the
day
of
Jesus
Christ
.
All
which
Scriptures
plainly
intimate
thus
much
,
that
some
measures
of
sincere
sanctification
goe
before
justification
,
the
full
accomplishment
of
which
is
by
the
grace
of
God
to
be
gradually
attained
afterwards
.
IT
was
amongst
the
well
known
Paradoxes
of
the
Stoicks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
all
vertues
were
equal
,
and
that
all
goodness
consisted
in
puncto
,
in
a
very
point
;
which
notion
[
](A41445-e25670-b)*
*
Nihil
invenies
rectius
recto
non
magìs
quàm
vero
verius
;
omnis
in
modo
virtus
est
,
modus
est
certa
mensura
.
Seneca
confirms
and
explains
thus
,
That
as
there
is
but
one
truth
,
for
that
nothing
can
be
more
then
true
,
and
therefore
no
one
thing
can
be
truer
then
another
that
is
true
;
so
(
saith
he
)
there
is
but
one
rectitude
of
humane
actions
,
Senec.
Ep.
65.
vertue
consists
in
a
certain
proportion
,
which
whatsoever
exactly
observes
not
,
is
not
vertue
.
And
agreeably
hereto
Plutarch
reports
the
saying
of
Aristo
of
Chios
,
Plutarch
,
de
virt.
moral
.
that
there
could
be
but
one
vertue
,
which
therefore
he
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
health
of
the
mind
.
But
notwithstanding
all
these
sayings
of
that
stubborn
Sect
,
and
whatever
else
may
be
pretended
by
such
as
tread
in
their
steps
,
there
is
without
doubt
a
great
deal
of
difference
between
what
God
will
mercifully
accept
,
and
what
he
may
and
doth
righteously
require
;
between
those
lower
degrees
of
grace
that
may
be
sincere
,
and
find
acceptance
for
the
present
,
and
that
generous
state
of
holiness
which
God
designs
to
bring
men
to
by
the
methods
of
the
Gospel
:
or
to
follow
their
Metaphor
,
as
there
is
a
vast
difference
betwixt
Athletick
health
,
and
that
proper
for
a
student
,
so
is
there
no
less
between
the
strength
of
a
new
convert
,
and
the
attainment
of
an
old
,
stable
,
and
well
exercised
Christian
;
and
consequently
allowing
the
sincerity
of
the
former
,
there
is
still
room
for
further
improvements
,
and
this
fuller
sanctification
which
we
here
understand
by
the
Best
Robe
.
FOR
the
clearer
eviction
of
which
,
both
because
it
may
be
of
use
to
comfort
beginners
for
the
present
,
and
also
to
cure
their
sloth
and
security
for
the
future
,
I
subjoin
these
three
particulars
to
lay
open
the
difference
betwixt
the
usual
stature
of
beginners
,
and
the
highest
attainments
of
great
proficients
in
Religion
.
§
III.
1.
WHEN
a
sinner
is
newly
converted
from
his
evil
ways
,
although
the
change
be
very
sincere
,
and
such
as
in
time
will
draw
after
it
an
universal
reformation
,
yet
usually
it
expresses
it self
at
first
,
by
a
remarkable
zeal
against
the
most
gross
and
notorious
miscarriages
which
such
a
person
hath
been
liable
to
,
and
doth
not
presently
amend
all
the
lesser
deviations
of
his
life
,
partly
because
perhaps
he
doth
not
yet
discern
them
,
and
partly
because
it
is
possible
he
hath
yet
so
much
to
doe
of
the
former
kind
,
as
to
employ
all
his
intention
and
power
for
the
present
.
The
new
birth
is
frequently
in
the
Scripture
represented
by
the
natural
,
and
in
nothing
doth
the
resemblance
hold
more
true
then
in
this
,
viz.
as
in
nature
there
is
not
a
perfect
man
formed
at
first
,
with
all
his
members
,
and
in
his
just
dimensions
,
but
only
a
salient
particle
,
a
little
fountain
of
life
that
bubbles
up
,
and
by
degrees
displays
it self
in
all
the
curious
lines
of
humane
shape
;
so
here
in
the
works
of
grace
,
there
is
a
vital
principle
,
a
divine
particle
,
that
in
its
first
essays
draws
only
a
heart
or
some
of
the
great
viscera
of
the
new
man
,
but
being
lively
and
vigorous
,
in
process
of
time
displays
it self
in
all
the
functions
of
holy
life
.
They
therefore
that
talk
of
an
instantaneous
conversion
in
such
sort
,
as
to
imagine
that
a
man
dead
in
trespasses
and
sins
should
presently
start
up
sound
and
perfect
,
and
without
so
much
as
his
grave-cloaths
about
him
,
neither
understand
themselves
,
nor
have
any
experience
of
the
orderly
and
almost
insensible
progress
of
the
divine
grace
.
IT
is
true
,
in
every
regenerate
person
there
is
from
the
very
beginning
,
a
resolution
against
all
sin
,
a
detestation
of
,
and
declared
hostility
against
,
all
the
works
of
the
Devil
;
but
the
war
is
not
finished
as
soon
as
it
is
proclaimed
or
commenced
.
He
that
fights
against
Principalities
and
Powers
must
war
a
great
while
,
and
perhaps
have
the
fortune
of
the
Romans
,
who
were
said
,
Praelio
saepe
,
bello
nunquam
superati
,
they
get
ground
daily
upon
the
whole
,
though
sometimes
defeated
in
particular
designs
:
there
is
no
decretorian
battel
,
nor
is
the
business
decided
upon
a
push
:
it
is
sincerely
done
to
conquer
our
beloved
lusts
and
greater
enormities
,
though
yet
some
smaller
infirmities
be
not
vanquished
,
so
long
as
they
are
honestly
resolved
against
;
for
it
is
well
and
wisely
done
,
first
to
break
the
head
and
main
body
of
the
enemy
,
and
then
it
will
be
easy
to
glean
up
the
straglers
.
If
once
the
principal
disease
be
remedied
,
the
symptoms
will
by
degrees
be
out-grown
,
and
most
men
of
that
rank
I
am
speaking
of
,
find
it
a
great
while
before
they
come
to
have
nothing
to
doe
but
to
conquer
wandring
thoughts
,
imperfect
duties
,
and
beginnings
of
evil
.
BESIDES
,
it
is
very
considerable
that
sins
are
not
only
contrary
to
vertue
,
but
to
each
other
:
and
as
it
is
usual
with
wise
Princes
against
a
powerfull
enemy
,
to
associate
not
only
their
friends
and
ancient
Allies
,
but
also
those
they
do
not
love
,
so
long
as
they
are
enemies
to
the
common
enemy
;
so
it
happens
here
,
that
a
Convert
zealously
combating
against
some
one
vice
,
in
studious
declension
of
that
,
insensibly
slips
into
some
degrees
of
the
other
extream
,
and
then
finds
it
a
fresh
difficulty
,
vincere
eos
per
quos
vicisti
,
to
conquer
that
other
infirmity
by
which
he
conquered
the
former
.
TO
which
purpose
it
is
remarkable
concerning
that
holy
man
St.
Jerom
,
whilst
he
lived
in
the
affluence
of
the
City
,
and
used
a
free
conversation
,
he
felt
frequent
temptations
of
the
flesh
,
and
setting
himself
with
all
his
might
to
mortify
these
,
and
to
do
it
effectually
,
retired
into
a
desart
,
that
he
might
both
take
away
the
cause
,
and
the
occasions
of
those
dangers
;
but
whilst
in
that
retirement
he
exercises
himself
to
great
severity
and
austerity
,
he
insensibly
grew
into
a
blameable
asperity
of
temper
which
needed
a
second
labour
to
subdue
.
I
will
not
say
as
some
do
,
that
as
God
would
have
some
remainders
of
the
seven
Nations
preserved
amongst
the
Children
of
Israel
in
the
Land
of
Canaan
,
to
be
continually
as
thorns
in
their
eyes
,
and
goads
in
their
sides
;
so
he
orders
it
that
there
should
be
some
remainders
of
the
old
Adam
in
us
to
keep
us
always
humble
and
employed
;
for
certainly
God
would
have
all
sin
expelled
our
natures
.
But
this
I
say
,
that
as
Israel
was
truely
in
possession
of
the
Land
of
Canaan
,
from
such
time
as
Joshua
had
conquered
those
powers
that
made
head
against
them
,
and
had
put
the
chief
Cities
and
places
of
strength
into
their
hands
,
notwithstanding
that
a
long
time
after
some
of
those
old
inhabitants
remained
amongst
them
,
and
were
no
very
good
Neighbours
;
so
I
affirm
that
so
long
as
there
is
not
only
a
resolution
against
all
sin
,
but
a
constant
hostile
pursuit
of
it
,
and
that
a
man
goes
on
conquering
and
to
conquer
;
such
a
man
is
a
true
Israelite
,
though
he
have
not
perfected
his
conquest
;
nor
can
yet
say
with
St.
Paul
,
I
have
fought
the
good
fight
,
I
have
finished
my
course
,
I
have
kept
the
faith
,
and
therefore
henceforth
is
laid
up
for
me
the
crown
of
righteousness
.
BUT
now
forasmuch
as
God
,
both
for
his
own
glory
and
service
,
the
comfort
of
the
Convert's
own
Soul
,
and
his
greater
capacity
of
the
Kingdom
of
Heaven
,
designs
to
bring
men
to
higher
degrees
of
sanctification
then
what
he
was
pleased
to
accept
of
when
he
first
received
the
Penitent
to
mercy
,
therefore
he
afterwards
puts
upon
him
the
Best
Robe
.
2.
IT
is
to
be
considered
that
the
beginnings
of
all
things
(
that
are
any
way
notable
especially
)
are
wrought
with
pain
and
difficulty
;
insomuch
that
nemo
repente
fit
turpissimus
,
no
man
finds
it
very
easy
at
first
to
doe
any
egregious
wickedness
.
Men
become
evil
by
degrees
,
and
there
is
proficiency
even
in
the
Devil's
school
;
and
therefore
much
more
reasonably
may
it
be
expected
that
those
that
first
enter
into
a
strict
course
of
vertue
,
should
be
sensible
of
difficulty
in
their
first
undertaking
.
IT
was
an
ingenious
answer
which
Plutarch
reports
to
have
been
given
by
a
Lacedemonian
Turor
,
Plutarch
.
de
prof
.
in
virt.
when
he
was
asked
what
he
pretended
to
,
and
of
what
avail
his
indeavours
were
;
I
make
(
saith
he
)
that
to
become
easy
and
delightfull
which
is
of
it self
good
and
necessary
.
It
is
true
,
Christ
Jesus
tells
us
his
yoke
is
easy
,
and
his
burden
is
light
,
and
without
doubt
it
is
so
,
but
it
is
a
yoke
and
a
burden
still
,
and
no
man
finds
it
easy
untill
he
have
exercised
himself
to
it
:
rewards
and
punishments
set
before
us
,
and
reason
and
resolution
working
thereupon
will
prevail
with
men
to
doe
their
duty
;
but
only
practice
and
assuetude
makes
it
become
easy
and
familiar
so
to
doe
;
especially
supposing
(
as
we
do
in
the
present
case
)
a
man
but
lately
accustomed
to
indulge
himself
in
a
course
of
sin
,
let
such
a
man's
conversion
be
never
so
real
and
hearty
,
however
it
cannot
be
expected
that
he
should
presently
do
Christ's
commands
,
and
say
they
are
not
grievous
.
It
is
certain
such
a
man
,
if
he
be
what
we
suppose
him
,
that
is
,
sincere
,
will
resist
his
inclination
,
and
change
his
course
;
but
because
it
was
lately
a
course
,
there
will
yet
be
an
inclination
towards
it
,
and
consequently
a
conflict
and
difficulty
in
avoyding
it
;
for
(
as
we
said
before
)
it
is
only
one
custome
can
perfectly
supplant
another
,
and
only
habit
can
imitate
nature
,
and
make
easy
:
the
cutting
off
our
corrupt
members
is
a
hard
task
,
till
by
time
and
degrees
they
become
mortified
,
and
then
it
is
done
without
any
considerable
pain
or
difficulty
.
Whosoever
hath
any
principle
of
divine
life
,
or
true
sense
of
God
in
him
,
will
not
allow
himself
in
the
neglect
of
God's
worship
,
yet
he
will
find
it
no
easy
business
to
hold
his
heart
intent
and
constant
in
it
,
till
it
have
become
customary
and
natural
to
him
;
and
then
it
is
so
far
easy
and
delightfull
to
him
,
that
he
knows
not
how
to
live
without
it
.
Now
although
that
state
which
tuggs
at
the
Oare
,
and
draws
on
heavily
,
may
be
sincere
,
because
it
discharges
its
duty
honestly
,
though
with
great
difficulty
;
and
therefore
find
acceptance
with
a
good
God
:
yet
forasmuch
as
his
intention
is
that
we
should
become
partakers
of
the
divine
nature
,
and
that
it
be
our
meat
and
drink
to
doe
his
will
,
that
the
way
of
his
commands
be
to
us
as
our
necessary
food
,
that
we
should
do
his
will
with
that
alacrity
on
earth
with
which
it
is
done
by
the
Angels
in
Heaven
,
that
our
wills
should
be
perfectly
conformed
to
his
,
and
Religion
become
natural
to
us
,
partly
to
the
end
that
we
may
do
him
the
more
honour
(
for
there
is
nothing
doth
so
much
reputation
to
the
divine
Law
and
government
,
as
the
chearfull
obedience
of
his
Subjects
)
partly
also
that
we
may
be
the
more
fit
for
the
Kingdom
of
Heaven
,
for
those
most
easily
fall
in
with
the
heavenly
Quire
who
have
practised
their
part
beforehand
;
therefore
since
he
desires
that
we
should
not
only
be
not
evil
,
but
generously
good
;
nor
meerly
draw
on
heavily
and
uncomfortably
,
but
fly
as
upon
the
wings
of
a
Cherub
in
his
service
;
it
seems
good
to
him
when
he
hath
pardoned
a
penitent
to
confer
upon
him
greater
measures
of
Sanctification
.
3.
A
young
Convert
though
he
have
all
the
parts
and
members
of
a
perfect
man
in
Christ
,
and
should
also
be
supposed
in
great
measure
to
have
overcome
the
difficulties
which
always
attend
vertuous
beginnings
,
yet
he
is
but
a
beginner
,
and
must
needs
be
conceived
weak
and
feeble
in
his
whole
contexture
;
he
is
not
only
apt
to
be
abused
with
Sophistry
,
and
carried
about
with
every
wind
of
doctrine
,
but
less
able
to
bear
the
burdens
and
to
resist
the
temptations
he
must
expect
to
meet
with
;
the
traces
of
his
former
course
are
not
yet
worn
out
,
and
so
he
is
the
apter
to
return
;
he
is
not
at
the
top
but
going
up
hill
,
and
may
easily
faint
or
slip
;
he
hath
not
such
experience
of
the
wiles
of
the
Devil
,
but
he
may
be
imposed
upon
;
he
is
not
so
flesht
with
victory
,
but
his
heart
may
fail
him
;
in
short
,
grace
is
rather
a
disposition
then
an
habit
in
him
,
and
vertue
more
an
inclination
then
a
nature
,
and
therefore
he
may
fall
away
.
But
there
is
a
virile
state
of
vertue
attainable
when
duty
is
turned
into
nature
,
and
that
which
is
best
in
it self
is
also
most
pleasant
and
delectable
.
When
a
man
is
so
long
exercised
in
the
ways
of
holiness
that
it
is
as
much
a
road
to
him
,
as
the
course
of
sin
was
,
either
heretofore
to
him
,
or
is
now
to
others
;
and
neither
the
length
of
the
race
is
tedious
to
him
,
nor
the
dispatch
difficult
;
when
a
man
shall
neither
stagger
in
his
choice
,
nor
be
flat
and
formal
in
his
prosecution
;
he
hath
tasted
the
Grapes
of
Canaan
,
and
never
more
longs
to
return
to
Aegypt
,
but
disdains
the
Flesh-pots
,
the
Onion
,
and
the
Garlick
thereof
as
much
as
he
formerly
groaned
under
the
servitude
.
Such
a
man
having
put
on
the
whole
armour
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
is
strong
in
the
Lord
,
and
in
the
power
of
his
might
,
and
defies
all
the
powers
of
darkness
:
the
Devil
himself
is
ashamed
to
tempt
him
,
having
been
so
often
baffled
by
him
;
and
he
stands
immovable
as
a
Rock
,
stable
as
an
Angel
,
Just.
Mart.
Ep.
ad
Diognet
.
and
all
the
Gates
of
Hell
cannot
prevail
against
him
.
Now
because
this
admirable
condition
is
both
desirable
and
possible
,
and
that
which
God
designs
to
bring
men
to
,
therefore
he
proceeds
to
super-adde
to
the
Convert
further
measures
of
sanctification
.
NOW
for
the
way
of
effecting
this
,
besides
those
secret
ways
of
working
which
we
cannot
penetrate
into
,
by
which
it
pleases
God
to
bring
about
this
glorious
design
,
there
are
these
three
ways
following
which
fall
within
our
understanding
.
§
IV.
By
what
means
the
further
sanctification
of
the
penitent
is
carried
on
.
FIRST
,
there
is
nothing
more
plainly
discernible
in
a
Convert
then
that
the
first
workings
of
the
grace
of
God
in
his
heart
revive
a
true
ingenuity
of
spirit
in
him
,
which
is
the
very
ground-work
and
foundation
of
all
improvements
;
and
then
God
being
pleased
graciously
and
freely
to
give
him
the
pardon
of
all
his
sins
,
lays
so
mighty
an
obligation
upon
that
ingenuity
,
as
is
of
force
to
put
all
the
powers
of
the
Soul
upon
their
utmost
activity
,
and
thereby
the
temper
of
such
a
person
is
marvellously
raised
and
improved
.
For
there
is
a
vast
difference
betwixt
the
efficacy
of
a
spirit
of
bondage
,
and
the
spirit
of
adoption
:
if
the
former
may
be
able
to
restrain
sin
,
yet
it
can
never
inflame
men
to
generous
goodness
;
or
if
that
impresses
a
caution
of
offending
out
of
apprehension
of
the
wrath
of
God
,
the
latter
rises
higher
,
and
stirs
up
indeavour
of
returning
love
for
love
;
the
one
is
apt
to
inquire
after
the
minimum
quod
sic
(
as
they
call
it
)
the
lowest
measure
of
grace
that
will
but
serve
the
turn
to
avoid
Hell
;
the
other
seeks
aliquid
eximium
,
and
thinks
nothing
enough
by
way
of
gratefull
return
,
and
therefore
courts
occasions
,
and
rejoyces
in
difficulties
as
happy
opportunities
of
demonstrating
his
ingenuous
sense
of
his
obligations
.
WHEN
Cyrus
had
vanquished
Croesus
,
and
having
it
in
his
power
to
destroy
him
,
not
only
preserved
him
but
imployed
him
,
and
made
him
privy
to
his
Counsels
;
meer
generosity
provoked
him
to
become
not
a
true
Prisoner
,
but
a
faithfull
Friend
and
usefull
Counsellor
.
But
our
Saviour
gives
us
the
most
illustrious
example
of
that
I
am
saying
,
Luk.
7.
37.
in
the
instance
of
a
certain
Woman
that
had
been
a
great
sinner
,
who
finding
out
our
Saviour
where
he
was
at
Dinner
in
a
Pharisee's
House
,
brings
a
box
of
very
costly
ointment
,
and
having
washed
his
feet
with
penitent
tears
,
wiped
them
with
her
hair
and
kissed
them
;
she
anoints
them
also
with
the
precious
balm
she
had
brought
for
that
purpose
.
The
Pharisees
murmured
at
the
familiar
approach
and
access
of
such
an
ignominious
person
;
Judas
grudged
the
cost
,
and
all
the
Disciples
wondred
at
the
novelty
of
the
business
,
but
our
Saviour
applies
himself
to
Simon
,
and
expounds
the
business
to
him
by
a
Parable
,
vers.
41
,
&c.
There
was
a
certain
creditour
had
two
debtors
,
&c.
whereby
he
silences
the
murmurs
of
the
one
,
and
removes
the
wonder
of
the
other
,
shewing
the
power
of
gratitude
,
and
the
admirable
efficacy
of
great
obligation
upon
ingenuous
minds
.
SECONDLY
,
when
God
receives
the
Penitent
into
his
favour
,
he
gives
him
by
faith
a
full
persuasion
of
the
great
things
in
another
world
;
the
real
and
serious
apprehensions
of
which
are
able
not
only
to
place
him
above
all
the
charms
below
,
and
to
make
him
disdain
all
the
baits
of
the
Devil
,
but
also
to
transport
him
with
love
and
desire
,
and
to
carry
him
with
full
fail
in
the
prosecution
of
those
incomparable
glories
thus
discovered
to
him
,
and
thereby
marvellously
heightens
and
improves
him
in
holiness
.
So
the
Apostle
,
Hebr.
11.
1.
pronounces
of
faith
that
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
substance
of
things
hoped
for
,
the
evidence
of
things
not
seen
,
that
is
,
it
maks
those
things
that
seemed
meer
fables
and
Romances
to
other
men
,
to
be
the
greatest
realities
in
the
world
;
and
those
things
that
being
looked
upon
at
a
distance
seemed
small
and
inconsiderable
,
and
had
little
effect
upon
men's
minds
,
now
being
made
near
and
present
are
of
mighty
influence
,
as
he
shews
at
large
historically
throughout
that
long
and
excellent
Chapter
.
FOR
this
reason
it
is
that
all
the
accomplishments
of
a
Christian
are
ascribed
to
his
faith
,
Acts
15.
9.
Having
purified
their
hearts
by
faith
;
as
if
that
sublimed
a
man
,
and
drew
him
off
from
his
Lees
,
2
Pet.
1.
4.
There
are
given
to
us
exceeding
great
and
precious
promises
,
whereby
you
might
be
partakers
of
the
divine
nature
;
as
if
the
objects
of
faith
duely
operating
upon
us
were
able
not
only
to
raise
us
above
the
world
,
but
above
our selves
,
and
to
transfuse
a
divine
temper
into
us
:
For
so
he
goes
on
,
vers.
5
,
6
,
7.
Adde
to
your
faith
vertue
,
and
to
vertue
knowledge
,
and
to
knowledge
temperance
,
&c.
the
word
he
uses
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
q.
d.
faith
will
lead
the
dance
to
all
other
vertues
,
or
do
but
set
that
on
work
,
and
it
will
draw
on
the
whole
Encyclopaedy
,
and
circle
of
graces
.
IT
is
matter
of
daily
observation
,
that
not
only
men's
industry
is
increased
(
which
is
a
great
matter
)
but
their
parts
also
are
raised
and
inlarged
proportionably
to
the
incouragements
set
before
them
;
great
hopes
make
great
men
,
and
fit
them
for
great
undertakings
,
insomuch
that
Quintilian
inquiring
the
reason
why
the
former
Ages
bred
greater
wits
,
and
more
exquisite
Orators
then
latter
days
,
resolves
it
into
this
,
that
those
times
afforded
the
greatest
honour
and
incouragement
to
them
.
And
it
is
an
ordinary
remark
in
Historians
,
that
those
Princes
and
States
have
always
the
ablest
Ministers
,
whose
fortunes
have
presented
to
them
the
most
honourable
employments
and
greatest
rewards
.
But
it
is
more
to
our
business
to
observe
that
although
in
the
darker
times
of
the
Law
there
were
some
very
great
and
admirable
persons
,
who
were
the
prodigies
of
the
Ages
they
lived
in
,
yet
ordinarily
Christianity
ought
to
doe
and
doth
afford
far
the
most
and
bravest
Hero's
,
by
reason
of
the
mighty
great
and
clear
promises
therein
exhibited
.
The
Law
(
saith
the
Apostle
,
Hebr.
7.
19.
)
made
nothing
perfect
,
but
the
bringing
in
of
a
better
hope
did
.
For
shall
not
the
glories
of
Heaven
out-shine
the
felicities
of
a
Land
of
Canaan
,
and
the
belief
of
the
one
be
as
operative
as
that
of
the
other
?
And
what
though
the
one
be
present
,
and
the
other
to
come
?
yet
to
every
good
man
this
is
as
certain
as
that
,
and
to
every
wise
man
the
unspeakable
odds
in
the
things
,
abundantly
recompences
that
disadvantage
of
circumstances
.
What
man
that
hath
a
persuasion
of
eternal
life
can
choose
but
disdain
the
present
life
,
further
then
as
it
is
a
time
of
probation
for
the
other
?
and
scorn
that
the
mean
pleasures
and
allurements
here
should
interrupt
his
course
thither
:
what
difficulties
will
he
not
glory
in
,
and
what
duties
will
he
not
perform
to
assure
his
interest
therein
?
1
Jo.
3.
3.
He
that
hath
this
hope
purifies
himself
,
as
God
is
pure
,
especially
when
a
man
shall
find
these
things
not
only
made
certain
to
him
by
faith
,
but
made
near
to
him
also
.
When
he
shall
consider
himself
now
in
a
fair
way
to
those
coelestial
mansions
,
and
that
every
day
he
approaches
nearer
and
nearer
to
Heaven
.
Now
therefore
he
will
cast
off
all
the
works
of
darkness
,
and
put
on
the
armour
of
light
;
when
he
remembers
,
Rom.
13.
11.
That
now
his
salvation
is
nearer
then
when
he
first
believed
,
and
finds
that
a
little
more
exercise
of
faith
and
patience
will
bring
him
to
his
desired
haven
.
THIRDLY
and
lastly
,
our
heavenly
Father
puts
this
Best
Robe
upon
the
Son
whom
he
hath
received
and
pardoned
,
not
only
by
the
Ministery
of
his
Gospel
,
and
all
the
ordinary
advantages
of
his
Church
and
Family
,
but
extraordinarily
improves
the
sanctification
of
such
a
person
,
by
the
especial
superintendency
,
guidance
and
influence
of
his
Holy
Spirit
.
The
consideration
of
which
brings
me
to
the
next
member
of
the
Parable
,
He
put
a
Ring
on
his
hand
;
which
expresses
the
second
blessing
the
reconciled
Father
bestows
upon
his
penitent
Son
;
which
we
are
to
treat
of
in
the
next
Chapter
.
CHAP.
III.
Of
the
Gift
of
the
Holy
Ghost
.
THE
CONTENTS
.
-
§
I.
The
difference
between
the
visits
or
motions
of
the
Holy
Spirit
,
and
the
gift
or
residence
of
it
:
and
that
the
Holy
Ghost
doth
reside
with
,
and
inhabit
very
good
men
.
-
§
II.
The
wonderfull
comfort
and
advantages
thereof
in
four
respects
.
-
§
III.
That
although
some
good
men
have
no
experience
of
this
residence
of
the
Holy
Spirit
,
it
is
nevertheless
certainly
attainable
in
this
life
,
and
the
reasons
of
that
case
.
The
peculiar
qualifications
of
persons
fit
for
the
entertainment
of
this
divine
Guest
.
-
§
IV.
How
to
distinguish
the
motions
of
God's
Spirit
from
the
impressions
of
Sathan
,
or
the
results
of
our
own
temper
.
§
1.
THE
second
favour
which
the
Father
bestows
upon
his
Son
after
he
is
reconciled
to
him
,
is
,
He
puts
a
Ring
upon
his
Hand
.
This
hath
by
the
common
consent
of
the
world
been
symbolical
either
of
freedom
and
ingenuity
,
of
riches
and
affluence
,
of
singular
favour
and
respect
,
or
of
quality
and
nobility
.
Most
of
these
things
St.
James
bears
testimony
to
in
that
passage
of
his
,
Chap.
2.
2.
If
there
come
into
your
assemblies
a
man
having
a
gold
ring
,
and
goodly
apparel
,
and
there
come
in
also
a
poor
man
in
vile
raiment
,
and
ye
have
respect
to
him
in
the
gay
cloathing
,
&c.
And
for
the
rest
,
at
the
famous
battel
of
Cannae
where
the
Romans
suffered
a
total
defeat
by
the
Carthaginians
,
the
greatness
of
the
victory
was
estimated
by
this
(
as
Livy
observes
)
that
more
then
a
bushel
of
Rings
were
taken
by
the
Conquerers
from
the
Hands
of
the
slain
,
whereby
it
appeared
how
many
principal
Romans
and
persons
of
Quality
fell
in
the
battel
.
And
thus
the
Father's
putting
a
Ring
on
his
Son
,
should
signify
in
the
general
his
re-instating
him
in
the
quality
and
honour
of
a
Son
:
But
St.
Jerom
,
St.
Austin
,
St.
Chrysostom
,
Theophylact
and
others
,
consider
here
more
particularly
,
that
a
principal
use
of
the
Ring
was
for
Sealing
,
as
commonly
bearing
the
image
,
impress
,
or
cognizance
of
him
that
wore
it
,
and
consequently
they
apply
this
passage
in
the
mystical
sense
to
the
gift
of
the
Holy
Ghost
:
St.
Chrysostom
expresses
it
thus
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Give
my
Son
a
Ring
also
,
that
he
may
have
the
earnest
of
the
Holy
Spirit
,
and
carrying
that
about
him
,
may
be
kept
in
safe-guard
by
it
;
that
bearing
my
signet
,
he
may
both
become
formidable
to
all
his
enemies
,
and
publickly
appear
the
Son
of
such
a
Father
.
And
this
interpretation
is
the
more
natural
because
this
is
the
usual
method
of
God's
favours
,
that
after
he
hath
justified
,
then
he
further
sanctifies
,
and
for
the
completion
of
that
gives
his
Holy
Spirit
.
IT
was
the
saying
of
one
of
the
Ancients
,
that
man
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
wager
which
God
and
the
Devil
contend
about
:
But
when
a
man
hath
given
himself
up
to
sensuality
,
or
any
kind
of
sin
,
then
the
title
is
decided
,
and
such
a
person
becomes
the
Devil's
peculiar
;
and
on
the
contrary
,
when
he
sincerely
addicts
himself
to
vertue
,
God
recovers
his
right
,
and
takes
possession
of
him
by
his
Holy
Spirit
:
agreeably
hereunto
we
reade
,
Ephes.
1.
13.
After
ye
believed
,
ye
were
sealed
with
the
Holy
Spirit
of
promise
:
and
also
2
Cor.
1.
22.
Who
hath
also
sealed
us
,
and
given
us
the
earnest
of
the
Spirit
:
and
again
Eph.
4.
30.
Grieve
not
the
Holy
Spirit
,
whereby
ye
are
sealed
unto
the
day
of
redemption
.
For
the
more
clear
understanding
of
which
,
we
are
to
take
notice
,
that
God
doth
employ
his
Holy
Spirit
about
men
before
conversion
,
and
in
order
to
it
;
so
Gen.
6.
3.
he
is
said
by
his
Spirit
to
have
striven
with
the
old
world
;
and
after
that
in
like
manner
with
his
ancient
people
the
Jews
,
for
Isa.
63.
10.
they
are
said
to
have
vexed
his
Holy
Spirit
:
and
in
general
to
all
sorts
of
men
both
Jew
and
Gentile
,
especially
such
as
have
been
baptized
into
Christianity
,
the
Holy
Spirit
applies
it self
,
awakening
Conscience
,
suggesting
good
thoughts
,
and
giving
check
to
their
course
of
sin
,
insomuch
that
whatsoever
degree
or
beginnings
of
good
there
is
in
any
man
,
the
Spirit
is
the
first
mover
of
it
.
For
as
no
good
can
come
but
from
God
,
so
it
is
not
reasonable
to
think
that
there
is
any
man
so
despised
by
God
,
but
that
some
overtures
of
good
have
been
made
to
him
;
nor
is
it
worthy
of
God
to
imagine
,
that
this
good
Spirit
doth
quite
abandon
any
man
upon
whom
it
hath
begun
to
work
,
till
such
person
hath
resisted
,
quenched
,
grieved
,
and
at
last
drove
it
away
from
him
.
But
this
is
not
that
address
of
the
Holy
Spirit
which
we
are
considering
of
,
these
are
only
the
motions
or
visits
which
he
vouchsafes
to
make
(
pendente
lite
,
or
)
whilst
it
is
yet
undetermined
,
to
whom
men
will
ultimately
belong
.
That
therefore
which
we
are
concerned
about
is
the
peculiar
priviledge
of
very
good
men
,
such
as
have
cherished
the
motions
,
entertained
the
visits
,
and
complied
with
the
intimations
of
the
Holy
Spirit
;
and
when
it
is
come
to
that
,
from
thenceforth
he
doth
not
visit
them
in
transitu
only
,
or
call
upon
them
,
but
resides
and
inhabits
with
them
,
and
becomes
as
it
were
a
constant
principle
,
a
Soul
of
their
Souls
:
in
short
,
they
are
the
temples
of
the
Holy
Ghost
.
THIS
I
take
to
be
that
which
our
Saviour
means
,
Jo.
14.
23.
If
any
man
love
me
he
will
keep
my
word
,
and
my
Father
will
love
him
,
and
we
will
come
unto
him
,
and
make
our
abode
with
him
;
and
that
also
of
St.
John
in
the
name
of
our
Saviour
,
Rev.
3.
20.
Behold
I
stand
at
the
door
and
knock
,
(
which
phrase
signifies
the
previous
and
more
ordinary
motions
of
his
grace
)
And
if
any
man
open
to
me
,
(
i.
e.
if
men
attend
to
my
admonitions
and
invitations
,
and
break
off
their
custom
of
sin
which
barrs
the
door
of
their
Souls
against
me
)
then
I
will
come
in
,
and
sup
with
him
,
&c.
(
i.
e.
then
I
will
be
a
familiar
guest
,
or
inhabitant
with
him
)
and
this
is
both
interpreted
and
confirmed
by
St.
Paul
,
1
Cor.
3.
16.
Know
ye
not
that
ye
are
the
temple
of
God
,
and
that
the
Spirit
of
God
dwelleth
in
you
?
i.
e.
being
sanctified
and
made
fit
for
the
residence
of
that
heavenly
Guest
,
he
hath
taken
possession
of
you
as
his
house
and
temple
:
and
more
expresly
yet
by
St.
John
,
1
Ep.
3
,
24.
He
that
keepeth
his
commandments
dwelleth
in
him
,
and
he
in
him
;
and
hereby
we
know
that
he
abideth
with
us
by
his
Spirit
,
which
he
hath
given
us
.
§
II.
NOW
this
inhabitation
or
residence
of
the
Holy
Spirit
is
called
a
Seal
,
and
men
are
said
to
be
sealed
by
the
Holy
Spirit
,
because
as
seals
use
to
denote
propriety
,
so
God
hereby
marks
out
as
it
were
such
men
for
his
own
;
i.
e.
as
those
that
he
hath
a
peculiar
concern
about
,
those
that
have
an
interest
in
him
and
he
in
them
;
and
this
is
of
wonderfull
comfort
and
advantage
,
especially
in
these
four
respects
.
1.
THE
Spirit
thus
inhabiting
men
,
gives
them
a
title
not
only
to
God's
care
and
providence
,
but
to
an
inheritance
of
Sons
,
to
a
participation
of
that
unspeakable
felicity
wherewith
himself
is
eternally
happy
and
glorious
.
So
the
Apostle
concludes
in
the
forementioned
place
,
Eph.
1.
13
,
14.
After
ye
believed
ye
were
sealed
with
the
Holy
Spirit
of
promise
,
which
is
the
earnest
of
our
inheritance
untill
the
time
of
the
purchased
possession
.
q.
d.
We
are
hereby
assured
of
Heaven
and
glory
hereafter
,
though
we
are
not
yet
in
possession
of
it
:
or
,
this
is
the
pledge
of
our
adoption
,
upon
which
the
inheritance
is
intailed
.
Hence
it
is
that
the
same
Apostle
,
Rom.
8.
11.
makes
this
an
assured
argument
of
our
resurrection
;
But
if
the
Spirit
of
him
that
raised
Jesus
from
the
dead
dwell
in
you
,
he
that
raised
Jesus
from
the
dead
shall
also
quicken
your
mortal
bodies
by
his
Spirit
that
dwelleth
in
you
.
q.
d.
You
cannot
lie
under
the
power
of
death
and
the
bonds
of
the
grave
,
but
God
will
assert
you
to
life
and
immortality
,
because
you
have
a
principle
of
life
the
Holy
Spirit
in
you
,
which
will
as
surely
revive
you
,
as
it
raised
Jesus
from
the
dead
;
for
by
his
residence
in
you
,
you
are
marked
out
as
belonging
to
God
,
and
thereby
he
hath
taken
possession
of
you
for
himself
.
WHEN
God
owned
the
Tabernacle
amongst
the
Jews
built
by
Moses
,
and
after
that
the
Temple
built
by
Solomon
,
and
solemnly
dedicated
to
him
,
for
his
House
or
Palace
wherein
to
dwell
amongst
that
people
,
it
pleased
him
as
it
were
to
take
livery
and
seisin
,
by
the
cloud
which
on
the
behalf
of
the
Divine
Majesty
hovered
over
them
,
and
was
therefore
not
improperly
called
by
the
Jews
the
Shekinah
,
or
dwelling
presence
;
and
God
was
said
to
dwell
between
the
Cherubims
,
because
there
this
symbol
of
the
divine
presence
subsisted
.
And
as
in
the
Christian
Church
all
those
miracles
which
the
primitive
Christians
were
inabled
to
perform
,
were
principally
to
assure
their
minds
that
God
owned
them
;
and
although
they
were
destitute
of
humane
help
,
and
persecuted
both
by
Jews
and
Gentiles
,
yet
God
was
with
them
,
in
which
respect
the
Holy
Ghost
is
called
the
Comforter
so
often
by
our
Saviour
;
I
say
,
in
those
miraculous
effusions
of
the
Holy
Spirit
,
the
cloud
as
it
were
sate
over
the
mercy-seat
in
the
Christian
Church
,
which
was
now
departed
from
the
Temple
of
the
Jews
,
and
denoted
the
collection
of
believers
,
both
of
Jews
and
Gentiles
united
under
Christ
Jesus
,
to
be
now
God's
peculiar
houshold
and
family
:
So
also
to
all
holy
men
in
all
Ages
God
is
present
by
his
Spirit
,
by
which
they
become
Temples
of
the
Holy
Ghost
;
upon
which
the
Apostle
pronounces
peremptorily
,
Rom.
8.
9.
If
any
man
have
not
the
Spirit
of
Christ
he
is
none
of
his
.
Which
I
understand
in
this
sense
.
q.
d.
He
is
not
arrived
at
the
excellent
state
of
Christianity
,
that
hath
not
experience
of
the
residence
of
God's
Holy
Spirit
in
him
.
ONLY
this
is
to
be
remembred
,
that
this
residence
of
the
Holy
Spirit
in
good
men
which
we
speak
of
,
is
not
to
be
judged
of
by
miraculous
effects
,
nor
are
such
to
be
expected
now
,
because
those
were
proper
only
for
the
first
Ages
,
when
whilst
the
Church
was
under
persecuting
Emperors
,
and
in
its
infancy
,
God
thought
fit
by
such
prodigious
displays
of
his
power
and
presence
to
make
all
the
world
see
his
concern
for
it
;
and
that
(
as
I
said
before
)
he
had
taken
possession
of
it
:
but
ordinarily
,
and
especially
in
the
case
of
private
Christians
,
the
presence
of
the
Spirit
with
them
,
discovers
it self
by
such
effects
as
these
following
.
For
2.
THE
Spirit
of
God
,
though
he
doth
not
work
miracles
now
,
yet
doth
he
not
meerly
take
up
his
residence
in
the
hearts
of
holy
men
,
but
actuates
them
,
prompts
them
forward
in
all
good
actions
,
helps
and
strengthens
them
in
their
duty
,
and
inflames
their
resolution
and
zeal
in
all
brave
and
generous
enterprizes
;
in
respect
of
which
we
are
said
to
be
lead
by
the
Spirit
,
to
live
and
walk
in
the
Spirit
.
Which
is
not
so
to
be
understood
as
if
what
good
was
done
the
Spirit
did
it
for
men
;
nor
much
less
,
as
if
he
hurried
men
on
whensoever
they
did
well
,
and
so
for
defect
of
such
motion
were
liable
to
bear
the
blame
of
their
irregularities
when
they
did
evil
;
for
as
on
the
one
side
he
never
moves
but
to
that
which
is
certainly
good
and
agreeable
to
the
standing
rules
of
Scripture
and
natural
reason
,
so
neither
on
the
other
hand
,
when
he
incites
to
any
such
thing
doth
he
overpower
men
,
but
he
raises
and
actuates
their
native
powers
;
removes
impediments
,
cures
their
sloth
;
and
in
short
,
concurring
with
them
,
helps
their
infirmities
;
with
which
agrees
that
forementioned
observation
of
Cicero
,
Nunquam
vir
magnus
sine
afflatu
divino
,
That
there
never
was
a
brave
Hero
,
nor
any
admirable
performance
without
divineinfluence
.
3.
THE
Holy
Spirit
residing
in
the
Souls
of
good
men
is
also
a
spirit
of
confirmation
,
settling
and
establishing
their
Souls
against
revolt
and
apostasy
,
and
giving
a
kind
of
angelical
stedfastness
to
them
,
that
ill
examples
shall
not
draw
them
aside
,
nor
temptation
prevail
upon
them
;
neither
insinuations
of
false
doctrine
stagger
them
,
nor
prosperity
and
the
blandishments
of
the
world
debauch
them
,
nor
afflictions
and
persecutions
shake
their
constancy
:
for
they
are
now
built
upon
a
rock
;
and
though
the
rains
descend
,
and
the
waves
rise
,
and
the
winds
blow
,
they
stand
immovable
;
or
as
St.
John
expresses
it
,
Rev.
3.
12.
they
having
overcome
and
obtained
the
reward
of
being
under
the
conduct
of
this
Holy
Spirit
,
are
now
made
pillars
of
the
temple
of
God
,
and
shall
goe
no
more
out
.
To
which
add
that
of
St.
Peter
,
1
Ep.
1.
5.
They
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
kept
(
in
Garison
)
by
the
power
of
God
through
faith
unto
salvation
.
4.
BESIDES
all
which
in
the
last
place
,
it
is
usual
with
the
Holy
Spirit
to
fill
the
hearts
of
those
holy
men
he
inhabits
with
inexpressible
joy
,
giving
them
the
foretasts
of
the
blessedness
which
they
expect
to
enjoy
hereafter
;
insomuch
that
they
do
not
altogether
live
by
faith
(
which
is
their
usual
viaticum
)
but
in
some
measure
by
sense
also
,
having
a
present
glimpse
of
their
future
happiness
,
by
means
whereof
they
rejoyce
with
joy
unspeakable
and
full
of
glory
;
they
exult
,
triumph
and
applaud
themselves
in
their
interest
in
God
,
and
their
glorious
portion
with
him
.
THE
Holy
Spirit
carries
men
as
God
did
Moses
up
to
Mount
Pisgah
,
to
take
a
view
of
the
good
Land
of
promise
,
and
affords
them
the
prelibations
of
Heaven
;
the
very
relish
of
which
blessedness
upon
their
spirits
puts
them
into
a
kind
of
ecstasy
,
that
they
fell
not
the
troubles
and
vexations
which
may
assault
them
from
below
;
they
triumph
over
mortality
it self
,
and
wish
and
long
to
die
:
when
(
like
St.
Stephen
)
they
see
Heaven
opened
,
and
Jesus
sitting
at
the
right
hand
of
God
,
their
face
(
like
his
)
shines
like
that
of
Angels
,
and
a
glory
incircles
them
;
they
seem
to
hear
the
blessed
Quire
of
Angels
,
and
are
ready
to
join
in
the
Allelujah
:
in
short
,
their
Soul
raises
it self
,
and
would
fain
take
wing
and
fly
thither
presently
.
THIS
I
think
is
that
which
is
figuratively
but
excellently
set
forth
by
our
Saviour
in
his
Epistle
to
the
Church
of
Pergamos
,
Rev.
2.
17.
To
him
that
overcometh
will
I
give
to
eat
of
the
hidden
manna
.
Manna
was
called
Angels
food
,
and
as
the
Jews
observe
,
it
applied
it self
to
every
man's
palate
,
and
had
that
relish
which
every
man
desired
:
which
admirably
expresses
the
joys
of
Heaven
,
which
are
for
the
present
the
entertainment
of
Angels
;
and
when
men
come
to
enjoy
them
,
shall
fill
all
their
powers
,
and
leave
no
desire
unsatisfied
:
And
it
is
called
hidden
manna
,
because
(
as
saith
the
Apostle
)
it
doth
not
yet
appear
what
we
shall
be
:
however
,
it
seems
some
taste
and
anticipations
of
this
shall
those
have
in
the
mean
time
who
overcome
.
But
that
which
I
principally
intend
is
the
next
words
,
And
I
will
give
him
a
white
stone
with
a
new
name
written
upon
it
,
which
no
man
knows
but
he
that
receiveth
it
.
This
passage
some
take
to
be
an
allusion
to
the
custom
at
Athens
,
and
some
other
Greek
Common-wealths
;
where
in
capitall
causes
especially
,
the
Citizens
gave
their
Suffrages
by
White
and
Black
Stones
;
and
when
the
number
of
White
Stones
was
greatest
,
the
person
at
the
Bar
was
absolved
or
acquitted
.
And
thus
the
white
stone
in
the
Text
should
in
the
mystical
sense
import
justification
and
pardon
of
sin
.
But
this
comes
not
up
to
the
design
of
the
place
:
and
there
is
another
custome
which
fits
it
better
,
and
most
probably
was
here
alluded
to
by
our
Saviour
;
(
viz.
)
it
was
in
use
that
those
which
conquered
at
the
Olympick
Games
,
had
a
token
or
ticket
given
them
,
expressing
their
names
,
and
specifying
the
reward
they
were
to
have
for
their
atchievements
.
In
conformity
to
which
our
Saviour
here
seems
to
promise
to
those
who
acquit
themselves
manfully
and
bravely
in
the
conflict
,
or
race
of
Christianity
;
that
they
shall
receive
an
inward
and
invisible
pledge
and
assurance
of
the
glorious
rewards
in
the
other
world
;
which
can
be
nothing
else
but
this
which
we
are
speaking
of
,
namely
,
the
comforts
of
the
Holy
Ghost
.
THIS
is
now
the
second
Boon
which
our
Heavenly
Father
bestows
upon
the
Son
he
receives
,
and
is
a
very
great
and
glorious
one
.
This
is
the
admirable
effect
of
our
Saviour's
ascension
into
Heaven
;
the
accomplishment
of
his
promise
,
and
the
supply
of
his
own
presence
to
his
servants
till
he
take
them
up
to
himself
.
This
is
the
glory
of
Christian
Religion
,
that
whensoever
it
is
vigorously
pursued
,
it
yields
this
present
advantage
besides
whatever
is
in
reversion
.
And
this
is
the
mightiest
incouragement
to
men
to
be
generously
good
.
AND
although
things
of
this
nature
partly
because
they
are
meerly
divine
favours
,
not
naturally
due
to
men
,
and
so
cannot
be
proved
by
reason
;
partly
also
being
in
their
own
nature
invisible
and
transacted
in
secret
,
cannot
be
understood
by
the
generality
of
men
who
have
no
part
nor
lot
in
this
matter
,
but
are
apt
to
be
looked
upon
as
dreams
and
phansies
(
if
not
vain-glorious
pretences
and
forgeries
)
yet
that
this
we
have
been
speaking
of
is
a
great
reality
there
can
be
no
doubt
,
unless
we
will
reject
both
the
testimony
of
God
and
the
experience
of
the
best
of
men
;
so
that
it
may
justly
seem
either
unnecessary
or
fruitless
to
add
any
thing
to
what
hath
been
already
said
on
this
point
.
NOTWITHSTANDING
,
because
I
observe
that
there
are
two
things
which
prejudice
the
minds
of
a
great
many
men
in
this
business
,
I
will
indeavour
briefly
to
remove
them
,
and
then
pass
on
.
THE
first
is
grounded
upon
an
observation
that
several
good
men
have
experience
of
no
such
matter
;
i.
e.
they
are
neither
sensible
of
such
a
residence
of
the
Holy
Ghost
in
them
,
nor
of
any
such
ravishing
comforts
as
are
pretended
to
accompany
such
a
glorious
Guest
:
and
therefore
they
are
apt
to
suspect
either
all
is
phansy
,
or
at
best
that
it
is
only
some
great
rarity
not
the
common
portion
of
God's
Children
.
AGAIN
,
they
observe
that
not
only
many
good
men
are
without
pretences
to
the
Spirit
,
but
many
evil
men
lay
claim
to
it
,
and
therewith
frequently
cheat
themselves
;
and
besides
,
countenance
their
evil
designs
by
it
,
and
under
that
pretence
do
a
great
deal
the
more
mischief
in
the
world
.
Therefore
though
they
do
not
doubt
but
that
God
might
think
fit
at
the
first
planting
of
the
Gospel
to
give
his
Holy
Spirit
as
aforesaid
,
because
upon
many
accounts
there
was
then
extraordinary
necessity
for
it
;
and
also
the
Spirit
then
given
was
so
plainly
miraculous
,
and
gave
such
proof
of
it self
,
that
there
could
be
no
suspicion
of
cheat
in
the
case
:
yet
forasmuch
as
both
these
things
fail
now
,
(
viz.
both
the
occasion
and
the
discrimination
)
they
think
it
safer
to
reject
all
such
pretensions
,
then
admitting
them
,
to
lay
open
a
way
for
so
much
cheating
and
imposture
as
may
be
reasonably
expected
,
when
there
is
no
certain
way
of
detecting
it
.
NOW
therefore
if
in
the
first
place
I
can
give
a
plain
account
how
it
may
come
to
pass
,
that
such
men
as
are
supposed
in
the
first
objection
may
be
destitute
of
such
advantages
of
the
Holy
Spirit
as
we
have
asserted
to
be
the
tokens
of
his
residence
;
and
then
secondly
,
if
I
shew
also
how
to
prevent
all
imposture
,
by
distinguishing
the
operations
of
the
Spirit
from
fancy
and
other
allusions
,
then
both
the
objections
will
be
answered
,
and
the
Reader
will
not
be
offended
with
the
digression
.
§
III.
AND
to
dispatch
all
briefly
I
begin
with
the
first
,
to
which
I
say
,
That
as
it
is
not
usual
with
God
to
precipitate
or
prevent
the
course
of
natural
causes
,
but
to
blesse
and
succeed
them
in
their
due
and
proper
order
;
so
neither
in
his
especial
providence
,
or
in
the
acts
of
his
grace
,
doth
he
delight
to
work
per
saltum
,
but
gradually
,
according
to
the
condition
of
the
subject
,
and
its
fitness
to
receive
his
impressions
:
accordingly
though
he
be
always
ready
to
bestow
his
Spirit
,
with
all
the
comforts
and
advantages
thereof
;
yet
he
expects
and
requires
all
due
qualifications
and
preparations
before
he
confer
it
.
Now
there
are
these
three
especial
qualifications
for
the
reception
of
the
Holy
Ghost
in
the
sense
we
speak
of
.
1.
(
AS
I
have
intimated
already
)
That
a
man
be
not
only
purged
from
grosser
pollutions
,
and
begin
to
have
a
love
of
holiness
,
but
that
he
be
singularly
pure
,
so
as
at
least
not
to
admit
of
any
voluntary
transgression
,
and
especially
be
above
all
sensuality
of
what
kind
soever
.
It
is
observable
in
that
sad
miscarriage
of
David
(
which
we
have
often
had
occasion
to
refer
to
)
that
it
made
him
justly
fear
,
and
therefore
earnestly
pray
,
Psal.
51.
that
God
would
not
thereupon
take
his
Holy
Spirit
from
him
;
and
the
Apostle
when
he
is
earnestly
persuading
the
Ephesians
,
Not
to
grieve
the
Holy
Spirit
,
Eph.
4.
30.
whereby
they
were
seald
to
the
day
of
redemption
,
solemnly
warns
them
in
the
verse
before
,
That
no
corrupt
(
or
obscene
and
filthy
)
communication
proceed
out
of
their
mouths
,
as
that
which
would
assuredly
argue
their
hearts
to
be
no
temple
for
the
Holy
Ghost
;
and
again
,
in
the
verse
after
the
aforesaid
exhortation
,
he
with
the
same
earnestness
gives
them
caution
against
all
bitterness
,
and
wrath
,
and
clamour
,
&c.
as
intimating
that
those
also
defiled
the
Soul
,
and
made
it
incapable
of
receiving
the
blessed
Spirit
.
To
which
purpose
the
Jews
have
a
common
saying
,
Super
animum
turbidum
non
requiescit
Spiritus
Sanctus
,
That
the
Spirit
of
God
requires
a
sedate
even
temper
as
his
quiet
habitation
.
2.
THE
Spirit
of
God
requires
a
lovely
,
sweet
and
benign
frame
of
Spirit
,
and
abhors
that
Hypochondriack
sourness
and
austerity
,
which
yet
some
place
a
great
deal
of
Religion
in
;
when
men
will
be
always
sighing
and
complaining
,
and
peevishly
refuse
consolation
.
Jonah
confidently
told
God
he
did
well
to
be
angry
;
and
so
these
men
seem
to
think
they
please
God
by
grieving
his
Spirit
,
frowardly
or
at
least
phantastically
resisting
his
consolations
.
But
it
is
a
mighty
mistake
to
think
the
Spirit
of
God
will
comfort
men
whether
they
will
or
no
;
he
requires
a
persuadeable
,
counsellable
temper
,
and
such
a
disposition
as
will
work
with
him
;
for
to
make
a
black
melancholist
comfortable
immediately
,
is
not
to
be
done
but
by
a
phrenzy
or
a
miracle
,
and
for
this
last
we
are
not
to
expect
it
now
at
God's
hands
:
2
Kings
3.
15.
nay
even
the
Prophet
Elisha
,
when
he
desired
to
call
up
the
Spirit
of
Prophecy
,
called
for
an
Harp
,
that
he
might
put
his
mind
in
tune
,
and
dispose
himself
to
become
the
instrument
of
the
Spirit
of
God
;
and
so
it
is
here
,
an
harmonious
Soul
added
to
the
former
qualification
invites
down
the
Spirit
of
God
.
Especially
if
3.
IN
the
third
place
there
be
servent
prayer
joined
herewith
;
for
since
God
expects
we
should
make
our
acknowledgments
of
him
,
and
demonstrate
he
value
we
have
of
the
mercy
we
seek
by
the
importunity
of
our
addresses
to
him
,
even
then
when
we
address
our selves
to
him
for
common
favours
;
with
much
less
reason
can
we
expect
that
he
should
bestow
this
great
boon
upon
us
,
unless
it
be
sought
by
ardent
and
instant
prayer
:
so
our
Saviour
hath
told
us
,
Luk.
11.
13.
that
though
he
have
a
fatherly
affection
to
give
all
good
things
to
us
,
yet
it
is
upon
condition
that
we
ask
him
.
And
St.
James
hath
further
explained
to
us
the
manner
of
asking
,
Chap.
1.
6
,
7.
that
it
must
be
in
faith
without
wavering
;
i.
e.
neither
as
doubtfull
of
God's
goodness
,
nor
as
if
we
were
indifferent
whether
he
granted
our
request
or
not
;
for
(
saith
he
)
Let
not
such
a
man
think
that
he
shall
receive
any
thing
at
the
hand
of
the
Lord
.
NOW
forasmuch
as
the
comfortable
portion
of
the
Holy
Spirit
is
not
intailed
upon
all
the
Children
which
God
receives
to
grace
and
pardon
,
but
that
all
these
qualifications
are
pre-required
;
since
it
is
also
evident
that
some
who
perhaps
may
passionately
desire
it
,
yet
have
an
unhappy
temper
that
unfits
them
for
the
entertainment
of
this
heavenly
Guest
;
and
many
others
that
have
some
good
measure
of
sincerity
,
which
God
will
mercifully
accept
in
order
to
eternal
life
,
are
not
yet
raised
to
such
a
measure
of
holiness
as
to
be
capable
of
this
favour
at
the
present
:
It
cannot
seem
strange
that
such
should
remain
strangers
to
this
most
happy
priviledge
,
nor
can
it
yet
be
reasonable
that
their
want
of
experience
of
it
should
be
any
argument
that
there
is
no
such
thing
to
be
expected
.
§
IV.
BUT
then
for
the
other
difficultie
,
(
viz.
)
how
to
distinguish
the
moti
on
of
God's
Spirit
from
either
the
impressions
of
Sathan
,
or
the
results
of
a
man
's
own
temper
and
constitution
;
I
answer
there
are
these
properties
of
the
Holy
Spirit
,
which
if
they
be
attended
to
and
laid
together
,
will
infallibly
distinguish
it
from
any
other
motion
,
and
secure
us
from
all
illusion
.
1.
THE
Spirit
of
God
never
moves
any
man
but
in
an
action
or
course
warrantable
by
the
word
of
God
:
for
since
the
Holy
Scripture
is
given
for
a
rule
of
our
actions
,
and
as
such
confirmed
in
the
most
ample
manner
by
the
Holy
Spirit
;
the
Holy
Spirit
should
notoriously
contradict
it self
,
if
it
should
contradict
that
.
INDEED
,
in
former
Ages
whilst
the
mind
of
God
was
not
intierly
delivered
,
and
consigned
in
holy
Writ
,
there
were
frequent
intimations
of
his
pleasure
by
the
spirit
of
Prophecy
to
supply
that
defect
,
and
several
special
directions
given
upon
emergencies
;
but
then
also
it
is
to
be
observed
,
that
such
extraordinary
interpositions
were
attended
with
miraculous
circumstances
,
and
thereby
brought
their
credentials
along
with
them
,
and
gave
assurance
of
their
divine
authority
:
but
now
those
miraculous
attestations
being
ceased
,
as
well
as
the
reason
of
them
,
whatsoever
pretends
to
God
,
and
is
contrary
to
the
Holy
Scripture
,
is
an
illusion
of
the
Devil
.
To
the
Law
,
and
to
the
Testimony
,
if
they
speak
not
according
to
this
Rule
,
it
is
because
there
is
no
light
in
them
,
Isa.
8.
20.
SECONDLY
,
the
motions
of
the
Holy
Spirit
particularly
in
comforting
the
hearts
of
holy
men
,
are
rational
and
accountable
,
and
consequently
of
that
are
also
even
and
constant
.
It
is
very
ordinary
for
some
men
to
be
sometimes
marvellously
cast
down
they
know
not
for
what
,
and
then
raised
up
again
they
know
not
how
,
and
this
they
ignorantly
call
the
accessions
and
recesses
of
the
Holy
Spirit
,
or
a
Plerophory
,
and
a
state
of
desertion
.
Whilst
there
is
nothing
to
alter
the
case
,
no
change
in
themselves
,
neither
of
apostasy
from
God
,
nor
of
improvement
in
piety
,
yet
their
state
of
mind
is
altered
,
as
if
God
changed
,
and
not
themselves
,
BUT
it
is
quite
otherwise
with
the
Holy
Spirit
,
that
never
causlesly
withdraws
from
men
;
it
never
grieves
those
who
have
not
first
grieved
it
,
nor
doth
it
arbitrarily
give
joy
and
consolation
to
the
minds
of
men
,
but
upon
just
ground
and
foundations
,
when
there
is
a
root
and
cause
of
it
within
,
in
their
own
Consciences
.
So
Erasmus
well
observes
upon
that
passage
of
the
Apostle
,
Rom.
8.
16.
The
Spirit
witnesseth
with
our
Spirits
,
that
we
are
the
Sons
of
God
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vt
intelligas
(
saith
he
)
geminum
esse
testimonium
duorum
Spirituum
nostri
&
Dei
,
&c.
The
Spirit
doth
not
comfort
against
the
sense
of
our
Consciences
,
but
concurrs
with
,
and
confirms
the
testimony
of
our
own
spirit
;
so
that
we
may
see
,
and
understand
,
and
can
give
account
of
our
own
joys
.
And
consequently
of
this
,
these
comforts
are
not
flashy
and
uncertain
,
but
stable
and
certain
;
like
those
effects
that
proceed
from
known
and
certain
causes
.
The
joy
of
such
men
is
not
a
blaze
like
a
meteor
,
but
as
the
shining
light
which
shineth
more
and
more
unto
the
perfect
day
,
Prov.
4.
18.
But
on
the
contrary
,
those
that
have
their
ebbings
and
flowings
,
their
sudden
and
unaccountable
dejections
,
and
their
as
sudden
ecstasies
and
transports
,
very
unworthily
impute
these
motions
to
the
Holy
Spirit
,
which
are
only
fits
of
the
body
,
and
the
several
disguises
of
hypochondriack
passions
.
THIRDLY
,
the
Spirit
of
God
in
all
its
impressions
upon
men
is
gentle
,
sedate
,
and
governable
;
puts
not
men
into
a
rage
,
nor
disorders
their
reason
,
but
is
manageable
by
it
,
submits
to
all
decorum
,
and
complies
with
all
decency
of
circumstances
.
This
is
that
which
is
thought
by
the
best
Interpreters
to
be
the
meaning
of
that
remarkable
passage
of
the
Apostle
to
the
Corinthians
,
1
Ep.
Chap.
14.
vers
.
29
,
30
,
32
,
33.
Let
the
Prophets
speak
two
or
three
,
and
let
the
rest
judge
.
If
any
thing
be
revealed
to
another
that
sitteth
by
,
let
the
first
hold
his
peace
.
For
the
spirits
of
the
Prophets
are
subject
to
the
Prophets
.
For
God
is
not
the
authour
of
confusion
,
but
of
peace
,
&c.
i.
e.
(
saith
the
Learned
Dr.
H.
Hammond
)
even
in
those
effusions
of
the
Holy
Ghost
,
and
in
the
exercise
of
those
extraordinary
gifts
,
you
may
observe
method
and
order
.
For
the
afflations
or
inspirations
of
the
Prophets
here
spoken
of
may
be
ruled
by
the
Prophets
,
i.
e.
by
them
that
have
them
;
these
Christian
gifts
being
not
like
the
afflations
of
evil
spirits
,
which
put
men
into
ecstasies
,
&c.
for
the
Spirit
of
God
is
not
a
violent
,
ecstatical
,
impetuous
,
but
a
soft
,
quiet
spirit
,
&c.
And
if
it
was
so
in
those
extraordinary
impulses
in
the
primitive
times
,
much
more
must
it
needs
be
so
now
,
when
all
those
miraculous
and
prodigious
circumstances
are
ceased
,
Vide
Gal.
5.
22.
as
I
said
before
.
Therefore
wherever
men
pretending
to
the
Spirit
,
are
raving
and
furious
,
and
pervert
all
order
and
government
,
or
wheresoever
such
persons
shall
under
such
pretences
thrust
themselves
into
the
Ministry
,
or
put
the
Magistrate
out
of
office
,
shall
take
upon
them
to
be
reformers
of
the
world
,
revile
authority
,
run
upon
desperate
attempts
,
or
in
short
,
whereever
there
is
a
raging
whirlwind
instead
of
a
still
soft
voice
,
God
is
not
there
,
but
either
the
Devil
,
or
at
least
a
Phrenzy
.
And
so
much
for
that
.
CHAP.
IV.
Of
the
great
honour
God
doth
to
a
true
Penitent
,
putting
him
into
his
service
,
and
the
peculiar
usefullness
of
such
a
person
.
THE
CONTENTS
.
-
§
I.
The
great
trust
God
reposes
in
those
he
pardons
,
and
their
obligations
to
faithfullness
and
activity
in
his
service
.
-
§
II.
Several
ways
whereby
all
good
men
may
be
usefull
towards
the
conversion
of
others
,
(
without
taking
upon
them
to
be
publick
Preachers
)
and
their
incouragements
thereunto
.
-
§
III.
The
peculiar
aptness
of
Converts
from
an
evil
life
,
to
be
serviceable
to
God
in
the
reclaiming
of
others
.
-
§
IV.
The
Character
of
an
accomplisht
Christian
according
to
all
the
ornaments
forementioned
.
§
I.
WE
come
now
to
the
third
Ornament
which
the
Father
invests
his
returned
Son
with
,
He
puts
Shoes
on
his
Feet
,
which
were
the
habit
not
of
Slaves
,
but
of
Free-men
,
as
we
have
noted
before
;
but
what
is
the
mystical
sense
of
this
passage
,
or
what
favour
on
God's
part
towards
penitent
sinners
is
hereby
denoted
,
is
not
altogether
so
easy
to
resolve
upon
:
St.
Chrysostom
,
and
Theophylact
,
understand
hereby
the
Grace
of
God
,
which
defends
the
Convert
from
the
temptations
of
the
Devil
;
Put
Shoes
on
his
feet
(
saith
the
former
)
that
the
old
Serpent
may
not
find
him
naked
so
as
to
wound
his
heel
,
and
that
he
may
be
able
to
tread
upon
the
serpent's
head
,
and
have
no
disturbance
in
running
the
way
of
God's
commandments
.
But
St.
Jerom
,
and
St.
Austin
apprehend
,
that
hereby
is
signified
the
honour
that
is
put
upon
eminent
Converts
,
to
be
employed
by
God
as
usefull
instruments
of
propagating
his
Gospell
,
and
of
drawing
in
others
from
the
evill
of
their
ways
to
submission
and
obedience
.
To
this
purpose
St.
Jerom
applies
that
circumstance
of
the
Passeover
,
that
it
was
to
be
eaten
with
staves
in
their
hands
,
and
shoes
on
their
feet
,
as
well
as
with
bitter
herbs
;
as
if
the
mystical
reach
of
that
injunction
was
to
teach
us
,
that
a
man
delivered
by
the
mighty
power
of
God's
grace
out
of
Aegypt
,
(
the
state
of
servility
to
sin
and
Satan
,
)
should
not
only
solemnize
the
memorial
of
God's
mercy
with
a
sorrowfull
and
bitter
reflection
upon
his
former
folly
and
misery
,
but
stand
(
as
in
procinctu
)
ready
to
run
on
God's
errand
,
and
to
call
in
others
to
him
.
And
indeed
,
this
same
Metaphor
is
used
in
that
very
sense
(
according
to
the
judgment
of
the
best
interpreters
,
)
Eph.
6.
16.
Having
your
feet
shod
with
the
preparation
of
the
gospel
of
peace
,
which
seems
to
allude
to
that
passage
of
the
Prophet
Isaiah
,
52.
7.
How
beautifull
are
the
feet
of
them
that
preach
the
Gospel
of
peace
;
and
the
intent
of
the
Apostle
seems
to
be
to
injoin
a
readiness
to
promote
and
set
forward
the
Christian
Religion
.
And
in
this
sense
I
take
it
here
,
that
when
God
hath
pardoned
a
sinner
,
and
sanctified
and
adopted
him
,
he
then
fits
him
for
his
service
,
employs
him
in
it
,
and
expects
from
him
that
he
become
usefull
towards
the
reclaiming
of
others
.
Phil.
II.
of
Sp.
D.
of
Alva
.
A
great
Prince
of
the
last
Age
had
upon
some
displeasure
cast
an
old
Captain
and
a
potent
Minister
of
his
into
Prison
,
where
he
continued
a
long
time
without
any
hopes
of
restitution
;
untill
at
length
it
happened
that
the
great
Monarch
having
projected
the
adjoining
a
neighbour
Kingdom
to
his
own
dominions
,
thought
none
so
fit
to
execute
his
design
as
the
person
he
had
long
kept
under
a
restraint
;
him
therefore
he
sends
for
out
of
prison
,
pardons
him
,
and
commissions
him
for
so
great
an
affair
,
and
found
the
success
of
his
courage
and
conduct
according
to
his
own
desires
.
It
is
not
easy
to
say
whether
this
action
argued
more
the
wisedom
of
the
Prince
,
(
who
knew
who
was
fittest
for
his
turn
,
and
could
also
submit
his
own
passion
to
his
interest
;
)
or
whether
it
was
a
sign
of
the
necessity
of
his
affairs
,
and
of
the
scarcity
of
expert
and
able
servants
,
but
it
is
certain
it
was
a
glorious
testimony
to
the
gallantry
of
him
he
so
employed
.
NOW
though
it
be
most
evident
that
God
stands
in
need
of
no
man
for
the
execution
of
his
designs
,
yet
it
is
as
certain
that
in
all
the
instances
of
his
providence
he
loves
to
employ
the
capacities
of
his
creatures
,
and
it
is
the
greatest
honour
any
of
them
are
capable
of
to
be
so
made
use
of
by
him
.
AND
as
for
rational
Beings
who
were
at
first
designed
,
and
admirably
fitted
for
his
Service
,
(
as
well
as
singularly
obliged
by
innumerable
favours
to
be
faithfull
to
his
interest
,
)
and
yet
have
forfeited
their
allegeance
and
served
against
him
:
it
is
an
instance
of
the
most
wonderfull
goodness
that
he
should
trust
them
again
;
for
it
was
very
much
to
forgive
them
,
but
to
trust
them
,
when
(
as
I
have
noted
heretofore
,
)
it
is
become
a
rule
of
wisedom
amongst
them
not
to
trust
one
another
in
such
a
case
,
is
very
admirable
:
and
yet
God
doth
both
these
,
and
more
then
all
this
;
for
he
pardons
his
ingratefull
rebels
,
he
fits
them
for
service
,
and
then
trusts
them
.
Nay
,
it
is
oftentimes
the
aim
of
Princes
when
they
imploy
one
in
any
eminent
service
that
hath
been
formerly
faulty
,
to
expose
him
to
such
difficulties
,
as
that
the
hazard
of
the
imployment
shall
either
revenge
the
former
miscarriage
,
or
at
least
make
him
dearly
earn
his
restitution
to
favour
.
But
God
as
he
hath
no
ends
of
his
own
,
nor
seeks
any
thing
from
them
he
indeavours
to
reclaim
,
but
their
own
good
and
happiness
;
so
in
those
he
employs
in
any
expedition
,
he
peculiarly
aims
at
their
honour
and
comfort
therein
.
WHEN
a
Man
of
God
came
to
old
Eli
the
Priest
to
threaten
him
and
his
Sons
with
the
effects
of
God's
severe
displeasure
for
their
prophaneness
,
and
the
scandal
they
gave
to
his
service
:
he
expresses
it
in
these
words
,
1
Sam.
2.
30.
Them
that
honour
me
,
I
will
honour
;
and
they
that
despise
me
shall
be
lightly
esteemed
.
The
import
of
which
compared
with
the
context
plainly
amounted
to
this
,
that
as
it
was
the
highest
honour
and
dignity
to
be
admitted
to
and
to
continue
in
a
relation
of
service
to
God
,
so
it
was
the
greatest
debasement
(
which
that
family
should
undergo
)
to
be
thrust
from
it
.
THE
Prodigal
Son
in
the
Text
(
as
we
have
seen
)
acknowledges
his
unworthiness
to
be
called
any
more
a
Son
,
and
desires
to
be
admitted
but
into
the
lowest
rank
of
servants
,
and
into
so
mean
a
condition
,
as
that
he
was
so
far
from
expecting
any
honour
by
it
,
that
he
thought
himself
incapable
of
any
trust
;
but
the
Father
honours
him
with
the
highest
relation
of
a
Son
,
and
God
honours
penitent
sinners
with
the
most
weighty
and
important
trust
,
putting
shoes
on
their
feet
;
i.
e.
employing
them
in
his
vineyard
.
St.
Paul
had
a
mighty
sense
of
this
,
1
Tim.
1.
12.
and
breaks
out
into
a
passionate
adoration
of
the
divine
goodness
,
I
thank
Christ
Jesus
our
Lord
who
hath
inabled
me
,
for
that
he
counted
me
faithfull
,
putting
me
into
the
ministry
,
who
was
before
a
blasphemer
,
&c.
BUT
we
are
not
to
understand
any
thing
of
this
that
hath
been
now
said
,
as
if
all
Converts
were
to
be
imployed
as
God's
Ministers
in
the
publick
dispensation
of
the
Gospel
;
for
God
doth
not
give
to
all
such
those
peculiar
abilities
which
are
requisite
to
the
discharge
of
it
,
nor
are
all
persons
competent
judges
of
the
necessary
qualifications
thereunto
;
and
therefore
it
is
made
a
special
office
by
God
,
which
no
man
may
undertake
,
but
either
he
that
is
called
thereto
miraculously
by
God
himself
,
(
as
the
first
publishers
of
the
Gospel
were
)
or
by
the
orderly
approbation
and
consecration
of
the
Church
;
(
as
hath
been
the
constant
practice
ever
since
.
)
All
therefore
that
is
hereby
intended
is
partly
to
remark
the
transcendent
goodness
of
God
to
his
penitent
Children
,
in
that
he
is
pleased
to
pass
such
a
perfect
act
of
oblivion
of
all
their
former
enormities
,
as
that
he
disdains
not
to
admit
even
some
of
them
to
this
highest
trust
and
employment
,
(
all
their
former
demerits
notwithstanding
,
)
as
we
had
instance
in
St.
Paul
;
but
principally
to
recommend
it
to
the
care
and
Conscience
of
all
those
whom
God
hath
been
pleased
to
pardon
,
(
that
though
they
may
not
invade
the
office
of
the
Ministery
,
yet
)
they
ought
to
think
themselves
concerned
to
use
their
utmost
indeavours
(
within
their
sphere
)
to
be
instruments
of
spiritual
good
to
others
.
THIS
seems
to
be
the
meaning
of
that
charge
of
our
Saviour
to
St.
Peter
,
Luk.
22.
32.
Thou
when
thou
art
converted
strengthen
thy
Brethren
.
Or
if
that
be
liable
to
exception
,
yet
that
of
King
David
is
not
,
Psal.
51.
13.
who
vows
it
as
the
fruit
of
his
own
pardon
,
that
then
he
would
teach
God's
ways
unto
sinners
,
and
transgressours
should
be
converted
unto
him
.
IT
is
certain
Religion
never
prospers
well
in
the
world
whilst
doing
good
is
thought
to
be
the
office
of
some
certain
persons
only
,
and
not
the
common
concern
of
all
good
men
;
nor
will
it
ever
be
a
good
world
till
men
think
themselves
obliged
to
be
as
charitable
to
the
Souls
of
men
as
to
an
Oxe
or
an
Ass
,
and
be
as
ready
to
help
them
out
of
the
snare
of
the
Devil
,
as
the
other
out
of
a
ditch
.
And
if
it
should
happen
that
a
Priest
and
a
Levite
should
pass
by
a
man
faln
amongst
Thieves
and
wounded
,
yet
sure
every
good
Samaritan
will
have
compassion
on
him
,
and
bind
up
his
wounds
;
especially
he
that
hath
been
formerly
a
great
sinner
himself
,
and
hath
known
by
sad
experience
the
deplorableness
of
that
condition
,
and
found
mercy
at
God's
hands
:
(
methinks
)
such
a
person
should
with
warm
affections
and
tender
bowels
,
awaken
that
man
into
an
apprehension
of
his
danger
,
who
is
in
the
condition
he
himself
hath
escaped
,
and
incourage
him
to
try
those
mercies
of
God
which
he
himself
hath
experimented
.
For
if
either
a
righteous
man
that
never
needed
repentance
,
(
i.
e.
such
a
change
of
his
whole
state
as
we
have
been
speaking
of
)
should
be
less
sensible
of
such
a
man's
case
;
or
especially
if
a
proud
self-applauding
Pharisee
despise
him
,
yet
it
will
by
no
means
become
a
Convert
to
be
without
compassion
.
For
besides
all
other
arguments
to
this
purpose
,
it
may
be
such
a
man
may
have
just
cause
to
consider
whether
his
own
example
(
when
he
did
goe
on
in
the
way
of
sin
)
had
not
that
pernicious
contagion
as
to
infect
or
confirm
this
man
in
his
wickedness
,
which
he
sees
him
now
lie
under
,
and
then
it
will
not
be
only
charity
but
justice
which
will
oblige
him
to
this
duty
.
IT
was
the
opinion
(
if
I
remember
rightly
)
of
St.
Basil
,
that
in
Hell
the
torments
of
the
damned
are
daily
increased
in
proportion
as
the
evil
seed
of
their
corrupt
doctrine
,
(
or
the
evil
example
)
which
they
sowed
whilst
they
were
alive
,
fructifies
upon
earth
;
but
whether
that
be
so
or
no
,
it
is
certain
men's
sins
are
aggravated
by
the
mischief
they
do
to
others
,
as
well
as
by
other
circumstances
;
and
therefore
every
such
Penitent
as
we
speak
of
,
must
think
it
his
duty
and
concern
,
to
indeavour
to
hinder
the
propagation
of
sin
,
and
to
stop
the
infection
in
others
,
as
well
as
to
destroy
the
malignity
of
it
in
himself
.
§
II.
NOW
there
are
many
ways
which
an
honest
heart
will
find
out
of
doing
this
we
are
recommending
,
without
taking
upon
him
to
be
a
Preacher
;
Solomon
tells
us
,
Prov.
6.
13.
A
wicked
man
speaketh
with
his
feet
,
and
teacheth
with
his
fingers
:
that
is
,
though
he
say
nothing
with
his
lips
,
all
his
life
and
actions
do
teach
and
instruct
the
world
in
wickedness
:
and
there
is
no
question
but
that
holy
men
may
most
effectually
recommend
vertue
to
others
by
their
own
practice
and
example
.
Example
insinuates
gently
,
works
insensibly
,
but
powerfully
,
(
as
almost
all
great
Engines
do
;
)
it
relieves
men's
modesty
,
and
yet
shames
their
sloth
;
it
kindles
emulation
,
presses
upon
ingenuity
,
recommends
the
excellency
,
convinces
the
necessity
,
demonstrates
the
possibility
of
vertue
.
Besides
,
that
there
are
a
great
many
of
the
most
curious
lines
thereof
that
are
not
to
be
described
by
the
pencil
,
or
that
can
be
expressed
by
words
,
but
are
to
be
observed
in
the
life
and
conversation
of
good
men
.
For
this
reason
(
amongst
others
)
it
pleased
God
to
send
our
Saviour
,
not
only
to
preach
the
divine
life
to
the
world
,
but
to
live
and
converse
with
men
,
that
by
his
example
he
might
more
plainly
convince
them
of
it
;
and
for
this
cause
also
we
solemnly
thank
God
for
the
examples
of
all
holy
men
that
have
gone
before
us
.
AND
besides
example
,
there
are
many
opportunities
and
advantages
,
which
good
men
have
of
propagating
a
sense
of
piety
and
Religion
,
such
as
the
authority
of
Parents
,
influence
of
benefactours
,
interest
of
relations
,
convenience
of
travelling
together
,
society
of
commerce
,
and
all
other
bonds
of
conversation
.
Every
of
which
a
mind
inflamed
with
the
love
of
God
,
and
compassion
to
the
Souls
of
men
,
will
find
usefull
to
this
purpose
.
And
this
was
the
course
Moses
advised
Israel
for
the
keeping
up
a
sense
of
God
and
his
Laws
in
their
minds
,
and
the
propagation
of
it
to
posterity
.
Deut.
6.
6
,
7.
These
words
which
I
command
thee
this
day
shall
be
in
thine
heart
,
and
thou
shalt
teach
them
diligently
to
thy
Children
,
and
shalt
talk
of
them
when
thou
sittest
in
thine
house
,
and
when
thou
walkest
by
the
way
,
and
when
thou
liest
down
,
and
when
thou
risest
up
,
&c.
And
for
the
incouragement
of
all
good
men
in
this
business
,
besides
the
great
honour
it
is
to
be
subservient
to
God
in
so
important
an
affair
,
and
besides
the
unspeakable
comfort
to
our
own
Consciences
,
If
by
converting
a
sinner
from
the
evil
of
his
way
we
save
a
Soul
from
death
,
and
cover
a
multitude
of
sins
,
Jam.
5.
20.
and
that
by
such
an
act
of
zeal
we
have
also
the
happiness
to
efface
our
own
former
miscarriages
:
Besides
all
this
(
I
say
)
in
present
,
we
shall
also
advance
our
own
glory
and
crown
hereafter
;
for
in
the
words
of
the
Prophet
Daniel
,
They
that
be
wise
shall
shine
as
the
brightness
of
the
Firmament
;
and
they
that
turn
many
to
righteousness
,
as
the
Stars
for
ever
and
ever
,
Daniel
12.
3.
IT
were
very
easy
to
inlarge
on
this
subject
,
but
that
which
is
most
pertinent
,
and
the
peculiar
consideration
of
this
place
,
is
,
to
shew
the
particular
aptness
of
those
,
that
have
themselves
been
converted
from
a
wicked
life
,
to
be
instrumental
of
recovering
others
,
which
I
will
briefly
give
account
of
in
the
following
particulars
and
so
dismiss
this
point
.
And
in
order
to
this
§
III.
IN
the
first
place
,
it
is
considerable
that
those
that
are
of
sickly
constitutions
,
are
generally
observed
to
be
more
pitifull
and
compassionate
to
the
infirm
,
then
those
robust
and
healthy
persons
that
scarce
ever
knew
what
sickness
meant
;
and
those
that
have
long
languished
under
any
painfull
infirmity
,
and
at
last
have
recovered
,
are
both
the
best
able
,
and
most
willing
,
to
give
advice
to
others
under
the
same
distemper
.
Upon
which
account
it
hath
been
the
custom
of
some
Nations
(
who
had
no
professed
Physicians
)
to
bring
their
sick
out
into
the
Market-place
,
(
where
all
persons
that
came
were
obliged
by
Law
to
take
notice
of
them
,
)
that
by
this
means
the
experience
of
one
that
had
escaped
a
disease
,
might
afford
a
relief
to
him
that
now
laboured
under
it
.
And
so
it
is
reasonable
to
think
,
that
those
who
have
been
sick
in
sin
,
and
of
sin
heretofore
,
must
needs
by
their
own
experience
know
the
baits
that
allure
men
,
the
charms
that
bewitch
them
,
the
fallacies
of
Sathan
that
impose
upon
them
,
the
folly
and
perverseness
that
defixes
men
in
that
unhappy
estate
;
the
workings
of
passion
,
the
regret
of
Conscience
,
the
thoughts
and
reasonings
,
the
objections
,
the
prejudices
,
and
the
very
inside
of
other
men
in
that
condition
.
And
therefore
,
as
God
commands
Israel
,
Exod.
23.
9.
Thou
shalt
not
oppress
a
stranger
,
for
ye
know
the
heart
of
a
stranger
,
seeing
ye
were
strangers
in
the
land
of
Aegypt
.
i.
e.
they
knew
what
injuries
,
oppressions
,
insolencies
and
affronts
a
stranger
was
exposed
to
;
and
what
fears
,
anxieties
,
and
jealousies
,
he
must
needs
be
always
under
;
and
therefore
it
having
been
their
own
case
,
they
ought
to
think
it
reasonable
to
pity
such
:
so
in
the
present
case
,
the
Convert
is
furnished
both
with
more
observations
to
render
him
serviceable
to
the
conversion
of
Souls
,
and
more
compassion
to
apply
and
make
use
of
his
experience
to
that
end
.
THEREFORE
St.
Paul
,
though
he
was
execrated
of
his
own
Countrymen
,
because
he
forsook
Moses
to
follow
Christ
,
yet
shewed
more
dexterity
in
refuting
their
prejudices
,
and
more
tenderness
to
their
Souls
then
any
other
Apostle
:
and
particularly
Rom.
9.
1
,
2
,
3.
he
expresses
himself
thus
.
I
say
the
truth
in
Christ
,
I
lie
not
,
my
conscience
also
bearing
me
witness
in
the
Holy
Ghost
,
that
I
have
great
sorrow
and
heaviness
in
my
heart
For
I
could
wish
that
my self
were
accursed
from
Christ
for
my
Brethren
,
my
Kinsmen
,
according
to
the
flesh
,
&c.
Where
whatever
he
mean
by
the
expression
of
being
accursed
from
Christ
,
he
certainly
describes
the
deepest
compassion
that
a
mortal
breast
is
capable
of
;
and
that
he
had
a
sense
of
this
towards
his
Brethren
,
he
confirms
by
the
most
solemn
Oath
that
can
be
made
.
I
need
not
here
add
(
because
I
have
touched
that
before
)
that
such
persons
are
also
filled
usually
with
the
greatest
zeal
of
God's
glory
(
whom
they
have
formerly
dishonoured
,
)
and
the
greatest
indignation
against
sin
,
(
by
which
they
have
been
abused
,
)
and
think
themselves
obliged
to
a
double
diligence
,
by
the
consideration
of
their
former
dis-service
,
of
all
which
St.
Paul
is
also
an
example
,
1
Cor.
15.
10.
I
laboured
more
abundantly
then
all
the
rest
,
&c.
But
I
observe
IN
the
second
place
,
such
persons
as
have
been
formerly
notorious
for
a
course
of
wickedness
,
and
now
are
become
sincerely
good
and
vertuous
,
are
a
standing
reproof
of
the
folly
of
sin
;
nay
,
I
may
call
them
the
very
credential
letters
of
vertue
,
and
convincing
arguments
of
the
necessity
of
conversion
,
&
such
as
strangely
awaken
men
to
consider
their
own
station
.
IT
was
a
very
good
plea
that
the
Platonist
makes
for
Vertue
in
these
words
.
Simpl.
in
Epict.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
the
ways
of
vertue
are
more
pleasant
to
a
good
man
,
then
the
ways
of
sin
and
licentiousness
are
to
an
evil
and
vicious
man
(
and
therefore
more
amiable
and
better
in
themselves
)
appears
(
saith
he
)
by
this
,
that
several
men
who
have
tasted
all
the
pleasures
of
sin
forsake
it
,
and
come
over
to
vertue
;
but
there
is
scarce
an
instance
to
be
found
of
the
man
that
had
well
experimented
the
delights
of
vertue
,
that
ever
could
be
drawn
off
from
it
,
or
find
in
his
heart
to
fall
back
to
his
former
course
.
But
to
see
a
man
that
had
ran
into
all
excess
of
riot
,
to
tack
about
to
a
quite
contrary
course
,
from
a
drunkard
,
to
become
sober
;
from
lascivious
,
to
become
chaste
and
modest
;
from
a
covetous
person
,
to
become
charitable
;
from
prophaneness
,
to
set
himself
to
reade
and
study
the
Scripture
;
and
from
cursing
and
blaspheming
,
to
bless
and
pray
:
and
this
change
to
be
wrought
in
health
and
strength
,
without
the
check
of
a
sick-bed
,
or
the
dreadfull
apprehensions
of
approaching
death
:
I
say
,
this
spectacle
cannot
but
be
a
most
convincing
argument
of
the
necessity
of
repentance
to
all
such
as
are
yet
in
the
gall
of
bitterness
,
and
under
the
bonds
of
iniquity
.
LASTLY
,
(
to
say
no
more
)
such
persons
so
changed
as
aforesaid
,
are
standing
monuments
of
the
divine
mercy
,
and
of
the
powers
of
the
Gospel
,
and
irrefragable
arguments
of
the
possibility
of
recovering
the
greatest
sinners
,
if
they
be
not
wanting
to
themselves
,
or
rather
if
they
do
not
chuse
their
own
destruction
.
For
they
proclaim
aloud
the
greatness
of
the
divine
goodness
,
the
largeness
of
his
heart
,
the
openness
of
his
arms
;
and
they
upbraid
the
sinner
of
folly
,
of
madness
,
of
cruelty
to
himself
if
yet
he
persevere
.
It
is
said
Miltiades
Trophies
would
not
suffer
Themistocles
to
sleep
;
and
Caesar's
thoughts
continually
upbraided
him
with
the
great
exploits
Alexander
had
effected
in
a
few
years
.
But
when
a
sinner
shall
observe
such
a
man
that
was
as
foolish
as
himself
,
to
become
wise
and
sober
;
one
that
ran
in
the
same
race
,
and
was
as
near
the
pit
of
Hell
as
he
,
escaped
,
and
himself
still
upon
the
brink
of
it
;
when
I
say
,
he
shall
consider
,
that
such
a
man
that
had
all
the
temptations
,
pretences
,
excuses
,
examples
,
and
every
other
instance
of
debauchment
that
himself
hath
,
to
find
just
reason
to
break
through
those
obstacles
,
and
by
the
mercy
of
God
to
be
saved
,
and
as
a
fire-brand
plucked
out
of
the
fire
,
certainly
if
any
thing
in
the
world
can
move
him
,
this
must
make
him
look
about
him
.
IN
the
16.
Chapter
of
this
Gospel
,
our
Saviour
introduces
a
certain
rich
man
in
Hell
,
interceding
with
Abraham
that
Lazarus
might
be
sent
from
the
dead
to
preach
repentance
to
his
five
Brethren
,
supposing
that
though
they
would
not
hearken
to
Moses
and
the
Prophets
,
yet
such
a
spectacle
,
and
so
certain
intelligence
from
the
infernal
regions
,
must
needs
rouze
them
:
Father
Abraham
denied
his
request
,
and
(
God
doth
not
use
to
gratify
such
curiosity
.
)
But
indeed
,
if
a
man
consider
well
,
it
is
almost
the
same
thing
,
when
God
affords
us
an
example
of
a
man
that
was
dead
in
trespasses
and
sins
,
and
under
the
very
torments
of
Hell
in
his
Conscience
,
but
now
redeemed
and
recovered
by
the
grace
of
God
,
and
sends
him
to
preach
repentance
to
us
.
And
I
think
I
may
say
in
this
case
as
the
afore
mentioned
Simplicius
said
of
the
discourses
of
Epictetus
,
Simpl.
in
Praef.
ad
Epict.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
i.
e.
The
man
that
is
incorrigible
under
such
a
powerfull
remedy
,
there
is
nothing
but
the
very
torments
of
the
damned
can
work
upon
him
.
And
so
much
also
for
that
point
.
§
IV.
WE
have
now
seen
severally
the
three
Ornaments
the
Father
puts
upon
his
returning
Son
,
and
the
favours
God
bestows
upon
a
sincere
Convert
represented
by
the
Best
Robe
,
a
Ring
on
his
Hand
,
Shoes
on
his
Feet
.
Let
us
now
take
a
view
of
them
altogether
;
let
us
I
say
,
make
a
stand
a
little
,
and
see
the
Son
in
all
his
new
attire
;
I
mean
,
let
us
suppose
all
these
favours
of
God
bestowed
upon
some
pardoned
sinner
,
and
then
take
notice
what
a
brave
and
excellent
person
such
a
man
will
be
.
IT
was
a
noble
character
which
the
Historian
gives
of
Marcus
Cato
,
Vell.
Paterc
.
hist.
lib.
2.
homo
virtuti
simillimus
,
&
per
omnia
diis
quàm
hominibus
propior
;
qui
nunquam
rectè
fecit
ut
facere
videretur
,
sed
quia
aliter
facere
non
potuit
.
Cato
(
saith
he
)
was
vertue
drawn
to
the
life
,
and
the
resemblance
was
so
exact
,
that
it
was
hard
to
say
whether
vertue
animated
Cato
,
or
Cato
gave
subsistence
and
visibility
to
vertue
;
nay
,
such
was
the
unshaken
greatness
of
his
mind
,
and
the
purity
of
his
life
,
that
he
seemed
more
to
participate
of
divine
perfection
then
of
humane
frailty
;
for
he
was
both
so
far
above
all
temptations
of
doing
evil
,
and
also
free
from
the
allay
of
mean
ends
and
designs
in
doing
good
,
that
it
seemed
a
kind
of
necessity
of
nature
in
him
to
doe
well
.
This
was
bravely
said
,
had
it
not
been
somewhat
too
Romantick
.
But
the
man
we
are
speaking
of
(
under
the
aforesaid
qualifications
)
must
as
much
out
go
Cato
,
as
he
out-stripped
other
men
;
or
rather
as
much
as
the
advantages
of
Christianity
out-went
those
of
Philosophy
.
A
brief
description
of
a
perfect
Christian
.
For
this
man
is
not
only
improved
by
humane
discourse
,
but
raised
by
divine
revelation
,
and
governed
by
the
wisedom
of
God
;
is
not
under
the
faint
and
fluctuating
hopes
which
reason
can
suggest
,
but
under
the
assurances
of
faith
;
is
not
only
eminent
for
some
one
or
more
vertues
,
but
being
inflamed
by
the
love
of
God
,
and
the
prospect
of
Heaven
,
he
breaths
nothing
but
greatness
and
glory
;
wherever
he
goes
,
God
is
in
his
heart
,
Heaven
is
in
his
eye
,
joy
in
his
countenance
;
and
he
spreads
the
sweet
odours
of
piety
,
and
casts
a
lustre
upon
Religion
.
FOR
in
the
first
place
,
he
is
sanctified
throughout
,
the
image
of
God
is
restored
upon
him
,
and
Christ
Jesus
formed
in
him
.
All
the
maims
of
his
fall
are
cured
,
the
confusion
of
his
powers
rectified
,
the
tyranny
of
custom
vanquished
,
his
Conscience
is
inlightned
,
his
reason
raised
,
his
passions
subdued
,
his
will
set
right
,
and
all
the
inferiour
powers
obedient
.
Vertue
is
made
natural
,
easy
and
delightfull
to
him
,
and
it
is
his
meat
and
drink
to
doe
the
will
of
his
Heavenly
Father
.
FURTHERMORE
,
to
assure
his
station
,
he
is
confirmed
by
the
grace
of
God
,
and
upheld
by
divine
power
;
he
is
the
peculiar
care
of
God's
providence
,
the
special
charge
of
the
holy
Angels
,
and
the
Temple
of
the
blessed
Spirit
;
all
God's
dispensations
provide
for
his
safety
,
consider
his
strength
,
and
work
for
his
good
.
The
Devil
is
so
restrained
that
he
shall
not
tempt
him
above
what
he
shall
be
able
to
bear
,
and
hath
not
so
little
wit
with
his
great
malice
,
to
attempt
where
he
is
sure
to
be
foiled
.
Persecutions
may
assault
him
,
and
flatteries
may
undermine
him
;
prosperity
may
indeavour
to
blow
him
up
,
or
adversity
to
crush
him
down
;
raillery
may
goe
about
to
shame
him
out
of
his
course
,
or
buffonry
to
laugh
him
out
of
it
;
but
his
race
is
as
certain
,
as
that
of
the
Sun
,
or
the
Stars
in
the
Firmament
,
and
his
foundation
sure
as
the
Mountains
;
for
he
knows
whom
he
hath
believed
.
AGAIN
,
he
is
adopted
a
Son
of
God
,
and
sealed
by
the
Holy
Ghost
to
the
day
of
redemption
;
he
feels
himself
quickned
by
his
vital
presence
,
warmed
with
his
motions
,
and
assured
by
his
testimony
.
This
erects
the
hands
that
would
hang
down
,
and
strengthens
the
feeble
knees
:
this
lifts
up
his
head
with
joy
,
because
he
knows
his
redemption
draweth
nigh
.
Every
day
he
walks
,
he
finds
himself
a
days
journey
nearer
Heaven
;
therefore
he
sets
his
face
thitherwards
,
he
puts
on
the
habit
,
the
mein
,
the
joy
,
the
very
heart
of
Heaven
:
he
goes
up
by
contemplation
,
and
views
it
;
he
ravishes
his
heart
with
the
sight
of
it
;
he
falls
into
a
trance
with
admiration
,
and
when
he
comes
to
himself
again
,
cries
out
,
Come
Lord
Jesus
,
come
quickly
.
He
needs
nothing
,
he
fears
nothing
,
he
despises
the
world
;
life
is
tedious
,
death
is
welcome
,
to
be
dissolved
and
to
be
with
Christ
is
best
of
all
.
WHAT
can
trouble
him
that
hath
peace
in
his
Conscience
?
what
can
disturb
him
that
hath
Heaven
before
him
?
what
can
dismay
him
that
is
secure
of
immortality
?
what
can
affright
him
whom
death
cannot
hurt
?
and
what
can
deject
him
that
is
sure
of
a
crown
of
glory
?
AND
lastly
,
no
wonder
if
after
all
this
,
such
a
man
be
active
and
vigorous
for
God
,
if
he
be
used
by
God
,
and
become
his
Embassadour
,
beseeching
men
in
Christ's
stead
to
be
reconciled
to
God
.
For
all
those
comforts
and
incouragements
afore
mentioned
inlarge
his
Soul
like
an
Angel
,
put
wings
upon
him
like
a
Cherub
,
and
set
him
on
fire
like
one
of
the
Seraphim
,
with
holy
zeal
of
God's
glory
,
and
the
good
of
men
.
Therefore
with
David
he
tells
the
unbelieving
world
what
God
hath
done
for
his
Soul
;
and
with
his
Lord
and
Master
Christ
Jesus
,
he
goes
about
doing
good
;
and
in
this
flame
of
holy
love
is
contented
to
offer
up
himself
a
sacrifice
of
a
sweet
smell
to
God
.
HERE
is
adulta
virtus
,
Religion
and
Piety
at
their
highest
pitch
and
fullest
maturity
that
is
attainable
in
this
world
;
the
next
step
is
Heaven
,
one
degree
more
commences
Glory
.
Let
the
envious
world
now
(
if
they
dare
)
reproach
Religion
as
hypocrisy
,
or
as
meer
pretences
and
great
words
;
when
they
observe
that
this
glorious
state
is
the
design
and
the
attainment
of
it
,
whenever
it
is
wisely
and
worthily
prosecuted
;
or
let
them
say
,
all
this
is
impossible
,
who
as
Tully
well
expresses
it
,
Ex
sua
ignavia
&
inertia
,
&
non
ex
ipsa
virtute
de
virtutis
robore
existimant
.
These
things
are
no
Romances
,
nor
have
I
dressed
up
any
Legendary
Hero
:
the
things
are
true
and
real
;
Thus
shall
it
be
done
to
the
man
whom
God
delights
to
honour
.
All
this
hath
been
attained
,
and
might
be
attained
again
,
would
men
but
cease
to
take
up
an
opinion
of
their
own
goodness
from
the
extream
badness
of
others
,
and
take
their
measures
rather
from
the
rules
,
and
motives
,
and
assistances
of
the
Gospel
,
then
from
the
examples
and
customs
of
the
world
;
then
without
doubt
others
besides
St.
Paul
might
be
able
to
say
,
I
have
fought
the
good
fight
;
I
have
finished
my
course
,
I
have
kept
the
faith
,
from
henceforth
there
is
laid
up
for
me
a
crown
of
righteousness
,
which
the
Lord
the
righteous
Judge
shall
give
me
at
that
day
,
and
not
to
me
only
,
but
to
all
them
also
that
love
his
appearing
,
2
Tim.
4.
7
,
8.
And
that
brings
me
to
the
last
instance
of
the
Father's
kindness
,
and
the
top
of
that
glory
which
God
bestows
upon
truely
good
men
.
CHAP.
V.
The
splendid
Entertainment
,
or
the
joys
of
Heaven
.
St.
Luk.
Chap.
15.
Vers.
23.
And
bring
hither
the
fatted
Calf
,
and
kill
it
,
and
let
us
eat
and
be
merry
.
THE
CONTENTS
.
-
§
I.
The
peculiar
intendment
of
this
passage
of
the
Parable
.
That
by
the
feast
upon
the
fatted
Calf
are
represented
the
joys
of
Heaven
.
-
§
II.
The
several
figurative
expressions
which
the
joys
of
Heaven
are
set
out
by
in
holy
Scripture
,
(
viz.
)
Paradise
,
Rest
,
a
City
,
a
Kingdom
,
a
Feast
.
-
§
III.
A
more
plain
and
literal
account
of
the
felicities
of
the
other
world
;
especially
in
four
particulars
.
-
1.
The
resurrection
of
the
Body
.
-
2.
Provision
of
objects
fit
to
entertain
and
satisfy
all
the
powers
both
of
Soul
and
Body
.
-
3.
The
eternity
of
that
state
of
life
and
happiness
.
-
4.
The
blessed
presence
of
God
and
our
Saviour
,
and
the
happy
society
of
Angels
and
Saints
.
§
I.
Vide
Struckium
de
Conviv
.
lib.
2.
cap.
24.
IT
was
thought
to
be
a
just
civility
amongst
the
more
soft
and
voluptuous
Nations
(
especially
those
of
the
East
)
that
those
who
were
to
be
the
Guests
at
a
Feast
,
should
be
as
curious
in
the
preparation
of
themselves
for
the
solemnity
,
as
he
that
made
the
entertainment
was
for
their
accommodation
;
and
for
that
cause
usually
a
considerable
time
of
notice
was
given
them
before-hand
,
that
they
might
be
in
such
circumstances
as
should
both
do
honour
to
him
that
invited
them
,
and
also
render
them
gratefull
to
all
the
society
:
upon
which
account
,
they
were
wont
to
bath
,
anoint
,
exercise
,
and
perfume
themselves
before-hand
;
and
amongst
other
curiosities
,
to
put
on
a
habit
which
was
both
sumptuous
,
and
significant
of
respect
.
Agreeable
whereunto
is
that
passage
in
the
Gospel
,
Matt.
22.
11.
where
the
Master
of
the
Feast
takes
it
extream
ill
of
one
of
his
guests
,
that
he
appeared
there
not
having
on
a
wedding
garment
.
And
with
this
accords
the
contrivance
of
this
Parable
;
for
the
Father
having
(
as
we
have
seen
)
put
his
Son
into
a
befitting
garb
,
now
proceeds
to
his
entertainment
;
which
is
the
third
and
last
expression
of
his
reconciliation
.
Bring
hither
(
saith
he
)
the
fatted
Calf
,
&c.
THAT
he
intends
a
Feast
for
joy
of
the
recovery
of
his
lost
Son
is
very
plain
,
wherein
he
designs
that
all
his
family
shall
bear
a
part
with
him
;
the
fatted
Calf
being
the
ancient
most
sumptuous
treatment
,
as
appears
Gen.
18.
7.
for
therewith
Abraham
solemnly
entertained
the
three
Angels
that
came
to
visit
him
in
the
habit
of
way-faring
men
;
and
as
the
afore-named
Stuckius
,
and
the
learned
Bochart
observe
,
there
was
not
a
Feast
of
old
times
,
especially
amongst
those
mentioned
by
Homer
,
where
this
was
not
the
principal
Dish
:
and
the
Text
lays
the
Emphasis
of
a
double
article
upon
it
here
in
the
Parable
.
But
what
is
mystically
meant
by
this
passage
,
or
what
peculiar
favour
of
God
to
penitent
sinners
our
Saviour
intends
hereby
to
express
,
is
not
very
easy
to
determine
.
IN
the
foregoing
particulars
we
have
had
the
concurrent
opinion
of
the
Fathers
for
the
countenance
of
our
applications
;
but
here
I
doubt
we
shall
be
deserted
by
them
,
and
therefore
if
we
walk
alone
must
proceed
the
more
warily
.
THE
Ancients
agree
in
the
general
,
that
hereby
,
is
to
be
understood
the
great
and
inestimable
gift
of
our
Lord
Jesus
Christ
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
saith
St.
Chrysostom
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
What
fatted
Calf
doth
the
Father
call
for
?
what
but
his
only
Son
born
of
the
Virgin
Mary
,
&c.
And
in
like
manner
the
rest
only
with
this
difference
,
that
St.
Chrysostom
especially
applies
it
to
the
sacrifice
of
Christ
represented
in
the
Sacrament
,
and
St.
Austin
to
the
same
Christ
Jesus
preached
in
the
Gospel
;
but
with
the
leave
of
such
great
men
,
it
may
perhaps
seem
reasonable
to
pitch
upon
another
interpretation
,
namely
,
that
hereby
is
meant
the
joys
and
glories
of
the
Kingdom
of
Heaven
;
for
the
confirmation
of
which
I
offer
these
following
considerations
.
FIRST
,
it
is
well
enough
known
that
the
Jews
had
commonly
such
a
crass
notion
of
the
happiness
of
the
world
to
come
;
as
to
think
it
to
consist
in
the
pleasures
of
the
Body
,
and
particularly
of
eating
and
drinking
;
agreeable
to
which
is
the
fable
amongst
them
of
Behemoth
and
Leviathan
,
the
one
a
prodigious
Beast
,
and
the
other
a
Fish
;
which
together
with
great
quantities
of
delicious
wine
,
they
report
to
be
laid
in
store
by
God
,
for
the
entertainments
of
the
life
to
come
;
which
ridiculous
conceit
of
theirs
seems
to
have
given
countenance
,
if
not
rise
,
to
the
sensual
Paradise
of
the
Mahumetans
,
and
some
of
the
Eastern
Nations
.
Menasse
.
Ben
Isr
.
de
Resurrect.
lib.
3.
cap.
9.
And
though
Menasse-Ben-Israel
,
a
late
learned
Jew
,
indeavours
to
mince
the
matter
,
and
to
turn
the
story
into
an
Allegory
,
yet
he
confesses
,
and
strongly
contends
,
that
a
great
part
of
the
Paradisiacal
felicity
must
consist
in
the
pleasures
of
eating
and
drinking
.
Now
it
is
no
strange
thing
to
imagin
,
that
our
Saviour
speaking
to
the
Jews
,
should
make
use
of
their
own
language
,
and
allude
to
their
customs
and
conceits
,
how
gross
soever
they
were
.
AND
that
he
did
so
,
will
be
the
more
probable
if
in
the
second
place
we
consider
,
that
he
compares
the
Kingdom
of
Heaven
to
a
Feast
,
Matt.
2.
22.
that
he
tells
his
Disciples
he
will
drink
no
more
of
the
fruit
of
the
vine
till
he
drink
it
new
with
them
in
his
Father's
Kingdom
,
Matt.
26.
29.
and
allowed
the
expression
of
him
that
esteemed
it
to
be
the
greatest
blessedness
to
eat
bread
in
the
Kingdom
of
Heaven
,
Luk.
14.
15.
THIRDLY
,
even
in
this
very
Chapter
,
our
Saviour
telling
us
there
is
joy
in
Heaven
at
the
conversion
of
a
sinner
,
vers.
7.
and
amongst
the
holy
Angels
,
vers.
10.
he
by
those
expressions
invites
and
leads
our
thoughts
to
this
sense
,
and
in
this
very
Parable
,
vers.
25.
the
entertainment
of
the
penitent
is
expressed
as
accompanied
with
dancing
and
mirth
;
by
all
which
,
he
seems
to
give
us
sufficient
ground
to
think
the
entertainment
we
are
now
speaking
of
is
no
other
then
that
of
the
joys
of
Heaven
.
BUT
especially
if
we
observe
in
the
last
place
,
that
the
order
of
the
Parable
requires
such
a
sense
of
these
words
as
this
we
have
suggested
.
For
according
to
the
scheme
of
the
Parable
,
God
having
been
hitherto
represented
,
as
bestowing
all
those
favours
and
blessings
upon
the
penitent
,
which
render
him
fit
for
,
and
capable
of
Heaven
,
(
as
we
have
seen
already
)
what
can
now
follow
more
properly
,
or
what
would
one
expect
to
be
intimated
in
the
next
place
,
but
that
he
should
thenceforward
be
described
conferring
that
happiness
,
and
actually
placing
him
in
that
state
he
had
by
all
his
former
unspeakable
favours
made
way
for
.
Besides
,
God's
giving
his
Son
is
the
foundation
of
all
his
other
favours
,
and
our
Saviour's
giving
himself
for
us
,
is
the
meritorious
and
procuring
cause
of
justification
,
adoption
,
sanctification
;
the
giving
of
the
Holy
Ghost
,
and
all
the
great
things
forementioned
;
and
therefore
it
would
not
be
agreeable
to
the
wisedom
of
our
Saviour
in
the
contrivance
of
this
scene
,
to
represent
this
in
the
last
place
,
when
all
those
benefits
which
flow
from
it
had
before
been
supposed
to
be
conferred
.
This
therefore
upon
the
whole
matter
seems
to
be
the
intent
of
our
Saviour
in
the
words
we
are
upon
,
to
personate
our
Heavenly
Father
,
crowning
all
those
former
gifts
he
had
bestowed
upon
sincere
converts
in
this
life
,
with
glory
and
blessedness
,
and
the
joys
of
Heaven
,
in
the
conclusion
.
As
if
in
the
literal
sense
the
Father
of
the
Prodigal
Son
had
said
,
I
remember
the
misery
,
the
hunger
and
hardship
my
Son
hath
indured
;
and
I
pitied
him
,
even
then
when
he
well
deserved
all
he
suffered
;
but
since
the
time
that
I
have
seen
him
returning
,
not
only
the
pale
looks
,
sharp
countenance
,
dejected
eyes
,
and
all
other
arguments
of
his
former
calamities
which
I
have
observed
in
him
,
run
in
my
mind
,
but
I
think
also
of
the
conflicts
he
hath
had
with
himself
upon
the
point
of
returning
;
fear
turning
him
back
,
and
hope
incouraging
him
to
goe
on
;
and
the
latter
with
great
difficulty
vanquishing
the
former
:
methinks
I
see
the
anguish
of
his
mind
,
his
indignation
against
himself
,
his
shame
for
his
own
folly
,
and
the
awefull
reverence
he
had
of
my
presence
,
between
all
which
I
know
how
his
heart
panted
and
laboured
,
till
at
last
the
reviving
sense
of
his
duty
,
and
the
confidence
in
the
benignity
of
a
Father
carried
him
through
.
And
now
that
he
is
returned
,
it
is
not
fit
to
heap
sorrow
upon
sorrow
,
I
will
wipe
away
all
his
tears
,
and
repair
all
his
sufferings
;
he
shall
take
his
fill
of
refreshment
,
not
only
my
heart
but
my
hand
,
my
purse
,
all
my
stores
are
open
to
him
.
I
have
forgotten
his
rebellion
,
and
he
shall
forget
his
sorrows
;
he
hath
by
this
last
act
effaced
the
memory
of
what
he
had
done
,
and
I
will
take
care
there
shall
remain
no
marks
of
what
he
suffered
;
and
because
all
my
family
heretofore
sorrowed
for
him
,
they
shall
all
now
rejoice
with
me
and
him
.
Enter
O
Son
into
thy
Father's
joy
;
reap
now
the
fruits
of
thy
repentance
;
I
am
satisfied
with
thy
return
,
satisfy
thy self
in
this
,
that
all
I
have
,
and
all
that
belong
to
me
,
shall
speak
thy
welcom
.
OR
as
if
in
the
mystical
sense
our
Heavenly
Father
should
thus
bespeak
his
penitent
Children
:
I
am
sensible
as
well
as
you
what
husks
you
have
lived
upon
since
you
forsook
me
,
and
when
you
neither
loved
me
nor
your selves
,
I
pitied
you
;
it
was
a
long
time
before
you
would
understand
,
that
in
forsaking
me
you
departed
from
your
own
happiness
;
and
now
that
you
have
believed
that
it
was
good
for
you
to
return
,
you
shall
not
find
your
selves
deceived
,
your
own
experience
shall
justify
your
choice
;
you
came
indeed
late
into
my
vineyard
,
yet
I
will
reward
you
equally
with
those
who
have
born
the
burden
and
heat
of
the
day
;
and
though
it
was
a
great
while
before
you
would
be
perswaded
over
to
my
side
,
yet
now
having
acquitted
your selves
well
I
will
crown
you
.
I
have
already
set
some
marks
of
favour
upon
you
,
but
those
are
but
earnests
of
greater
which
I
intend
you
;
and
that
you
may
be
sure
I
sought
not
my self
but
you
,
when
I
put
the
task
upon
you
of
living
vertuously
and
holily
,
it
shall
now
appear
,
that
I
only
educated
and
trained
you
up
in
that
School
for
glory
.
And
now
that
I
have
by
these
preparations
fitted
you
for
it
,
enter
into
the
joy
of
your
Lord
;
you
shall
not
have
only
the
ornaments
but
the
inheritance
of
Sons
,
and
shall
partake
of
the
same
blessedness
which
my
most
dutifull
Children
(
that
never
went
astray
from
me
)
and
which
I
my self
am
happy
in
,
Isa.
25.
6.
For
in
this
mountain
will
I
make
unto
all
my
servants
a
feast
of
fat
things
,
a
feast
of
wines
on
the
Lees
;
of
fat
things
full
of
marrow
,
of
wines
on
the
Lees
well
refined
,
&c.
Come
ye
blessed
,
inherit
the
Kingdom
prepared
for
you
,
live
with
Saints
and
Angels
,
and
rejoice
with
them
to
all
eternity
.
§
II.
BUT
to
render
this
interpretation
of
this
passage
in
the
Parable
the
more
clear
and
satisfactory
,
and
also
to
make
way
for
some
account
of
the
admirable
greatness
of
this
favour
;
let
us
take
a
little
compass
,
and
in
the
next
place
consider
the
several
phrases
that
the
state
of
coelestial
happiness
is
expressed
by
in
Scripture
;
and
the
most
remarkable
are
these
four
:
it
is
called
Paradise
,
a
Rest
,
a
City
,
a
Kingdom
.
IN
the
first
place
it
is
described
under
the
notion
of
Paradise
,
Luk.
23.
43.
2
Cor.
12.
4.
which
imports
a
Garden
of
pleasure
;
and
this
name
took
its
rise
from
that
place
and
condition
in
which
Almighty
God
settled
our
first
Parents
when
they
came
immediately
out
of
his
hands
:
and
as
there
he
had
ordered
all
things
to
be
at
hand
,
which
ministred
either
to
man's
necessity
or
delight
,
and
had
fenced
him
from
all
that
could
disturb
and
annoy
him
;
so
it
is
here
,
but
in
a
far
higher
degree
both
of
gratification
and
security
,
as
we
shall
see
by
and
by
.
2.
IT
is
called
a
Rest
,
Hebr.
4.
9.
There
remaineth
a
rest
for
the
people
of
God
;
alluding
to
the
Land
of
Canaan
,
where
God
gave
the
Children
of
Israel
rest
and
quiet
habitation
after
a
long
servitude
in
Aegypt
,
and
a
tedious
pilgrimage
through
the
Wilderness
.
So
in
the
world
to
come
,
God
gives
all
good
men
repose
from
all
the
troubles
of
life
,
and
from
all
the
solicitation
and
disturbances
of
their
enemies
of
all
kinds
.
Rev.
14.
13.
Blessed
are
the
dead
which
die
in
the
Lord
,
for
they
rest
from
their
labours
,
&c.
3.
IT
is
called
a
City
,
Hebr.
11.
10.
A
City
which
hath
foundations
,
whose
builder
and
maker
is
God
.
In
opposition
to
that
temporary
and
flitting
accommodation
which
the
Children
of
Israel
had
in
the
Wilderness
;
and
to
note
the
stability
and
perpetuity
of
the
state
of
those
that
have
finished
their
course
,
and
attained
the
crown
of
immortal
life
.
4.
IT
is
also
called
a
Kingdom
,
Matt.
25.
34.
Come
ye
blessed
of
my
Father
,
inherit
a
Kingdom
,
&c.
Principally
as
a
Kingdom
speaks
grandeur
,
and
glory
,
and
affluence
of
all
things
,
far
beyond
the
reach
and
capacity
of
a
private
fortune
;
and
so
in
the
world
to
come
,
God
hath
prepared
and
accumulated
all
the
ingredients
of
felicity
and
glory
.
NOW
with
all
these
figurative
representations
of
the
state
of
happiness
in
the
world
to
come
doth
this
in
the
Text
of
a
Feast
very
well
accord
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Phil.
Jud.
de
Alleg.
setting
out
the
same
thing
in
like
manner
by
the
entertainment
of
the
senses
,
wherein
according
to
the
notion
of
it
,
not
only
the
greatest
delicacies
,
and
the
greatest
plenty
of
them
are
implied
,
but
also
order
,
and
joy
,
and
unanimity
in
those
that
partake
of
them
,
which
together
marvellously
well
represent
that
felicity
we
speak
of
.
TO
speak
fully
and
clearly
about
that
estate
is
beyond
the
ability
of
any
mortal
man
:
for
besides
that
the
Apostle
hath
told
us
,
1
Cor.
2.
9.
Eye
hath
not
seen
,
nor
ear
heard
,
neither
hath
it
entred
into
the
heart
of
man
to
conceive
what
God
hath
prepared
for
those
that
love
him
;
It
is
obvious
to
consider
,
that
infinite
goodness
and
wisedom
may
easily
contrive
such
instances
of
happiness
,
as
surpass
our
understanding
,
till
we
come
to
enjoy
them
;
since
he
can
either
raise
up
new
objects
to
entertain
those
faculties
we
have
,
or
create
new
powers
in
our
Souls
,
which
shall
be
able
to
discover
fresh
and
more
quick
and
admirable
delights
then
any
we
are
now
capable
of
;
especially
when
he
sets
himself
to
make
demonstration
of
his
magnificence
,
and
of
the
miracles
of
his
love
:
and
therefore
we
may
very
well
surcease
our
curiosity
,
and
rest
our selves
contented
,
since
we
have
both
assurance
of
such
a
thing
in
general
,
and
of
the
greatness
and
compleatness
thereof
:
notwithstanding
,
because
some
knowledge
of
particulars
also
,
will
marvellously
quicken
us
in
our
race
thither
,
and
support
us
under
the
burdens
we
must
undergoe
in
the
mean
time
;
therefore
I
will
by
the
guidance
of
the
Scripture
,
lay
down
these
four
particulars
touching
that
estate
.
§
III.
IN
the
first
place
,
it
is
that
which
the
Holy
Scripture
insists
upon
as
a
principal
ingredient
of
the
happiness
of
the
other
world
;
that
whereas
death
had
made
a
separation
of
Soul
and
Body
,
and
(
whatever
circumstances
the
former
might
be
conceived
to
be
in
in
the
mean
time
,
yet
)
the
latter
lay
under
the
power
of
the
grave
,
and
was
the
spoil
and
triumph
of
the
Prince
of
darkness
;
now
by
the
wonderfull
power
of
the
Almighty
,
this
is
raised
up
again
out
of
its
own
ashes
,
or
out
of
whatever
more
desperate
estate
it
might
seem
to
be
in
,
and
united
to
the
Soul
its
old
inmate
again
,
that
so
the
whole
man
may
be
happy
.
This
is
a
point
of
felicity
,
which
as
it
is
not
naturally
due
to
men
,
but
depends
upon
a
voluntary
act
of
the
divine
goodness
,
so
also
it
can
no
otherwise
be
proved
but
by
divine
revelation
.
And
those
that
were
destitute
of
that
light
(
whatever
raised
apprehensions
they
might
have
of
future
rewards
,
and
the
happiness
of
the
other
life
)
could
never
with
all
their
Philosophy
make
any
discovery
of
this
:
nay
,
it
was
so
far
out
of
the
rode
of
their
thoughts
,
that
it
is
a
well
known
story
of
Synesius
(
who
for
his
learning
and
piety
was
made
of
a
Philosopher
a
Christian
Bishop
)
that
he
confessed
his
Philosophy
represented
this
point
as
utterly
incredible
to
him
;
upon
which
account
,
he
desired
to
be
excused
that
dignity
in
the
Church
;
and
for
the
generality
of
the
greatest
Pagan
wits
,
they
laughed
at
and
derided
this
doctrine
when
it
was
preached
by
the
Apostles
.
And
indeed
,
Acts
17.
18.
32.
the
thing
it self
is
so
very
wonderfull
,
that
had
we
not
the
plain
and
infallible
promise
of
him
to
whom
nothing
is
impossible
,
and
therewithall
a
satisfaction
to
our
reason
,
that
he
that
could
bring
all
things
out
of
nothing
at
first
,
may
well
be
supposed
able
to
effect
other
things
also
above
our
apprehension
;
it
would
stagger
Christian
Faith
it self
to
assent
to
it
:
therefore
for
the
manner
of
doing
it
,
we
must
leave
that
to
him
;
but
for
the
matter
,
it
is
(
as
I
said
)
as
certain
as
divine
testimony
can
make
it
,
and
being
believed
is
of
unspeakable
consolation
.
FOR
what
can
be
more
comfortable
then
to
be
asserted
from
the
power
of
the
grave
,
and
rescued
from
death
and
mortality
,
to
have
our
Soul
refitted
with
Organs
,
and
all
the
bodily
powers
awakened
again
so
as
to
lose
nothing
by
our
fall
;
when
death
shall
like
a
faithfull
depositary
,
restore
us
our
whole
selves
perfect
and
intire
?
Is
not
the
Spring
very
pleasant
after
a
sharp
and
severe
Winter
,
wherein
though
the
seeds
of
all
things
have
been
preserved
,
yet
they
have
been
benummed
and
rendred
inactive
;
wherein
the
Heavens
frowned
,
the
Sea
wrinkled
her
face
,
and
the
Earth
grew
effete
and
barren
;
as
if
her
youth
was
over
:
to
see
now
God
renewing
the
face
of
all
things
,
rendring
them
their
wonted
vigour
,
and
cloathing
them
with
their
former
verdure
;
to
observe
the
Sea
smoothing
her
brow
,
the
Fields
smile
,
every
thing
gay
and
glorious
,
and
Heaven
and
Earth
singing
by
way
of
Antiphone's
,
to
each
other
in
praise
of
their
great
Creatour
;
and
in
a
word
,
whole
Nature
triumphing
as
in
a
resurrection
from
the
dead
?
But
now
to
see
man
after
diseases
had
acted
all
their
spite
upon
him
,
and
death
had
defloured
his
beauty
and
bound
up
all
his
powers
,
and
the
grave
had
held
him
long
in
possession
,
wherein
his
body
had
undergone
a
thousand
changes
from
flesh
to
earth
,
from
earth
to
grass
,
from
grass
to
the
substance
of
this
or
that
beast
,
&c.
and
after
all
this
to
see
him
restored
again
fresh
and
glorious
,
sprightly
and
vigorous
like
a
Giant
refreshed
with
wine
,
and
this
same
body
to
be
united
to
its
proper
Spirit
,
by
more
firm
and
indissoluble
ligaments
,
and
be
again
usefull
for
all
its
offices
and
purposes
;
how
happy
must
this
meeting
,
how
great
must
this
joy
be
!
and
not
much
unlike
that
we
had
lately
before
us
in
the
Parable
,
when
the
long
sorrowfull
and
indulgent
Father
recovers
his
lost
and
deplored
Son
.
I
do
not
doubt
but
that
the
Souls
of
men
when
they
are
separated
from
their
Bodies
,
are
able
to
understand
and
perform
some
of
their
most
proper
and
spiritual
functions
;
for
I
see
no
reason
why
the
Soul
should
so
much
depend
upon
matter
,
as
to
be
utterly
inactive
without
it
;
especially
when
I
consider
,
that
whilst
we
are
in
the
Body
we
govern
it
,
prescribe
to
it
,
deny
it
,
expose
it
to
hardship
,
and
sometimes
act
directly
cross
to
the
interest
of
it
;
and
besides
this
,
we
find
that
there
are
some
things
which
our
mind
takes
notice
of
,
which
the
Bodily
faculties
could
give
no
intelligence
of
,
and
other
things
which
our
mind
apprehends
at
first
,
before
the
exercise
of
any
faculty
at
all
,
as
in
first
principles
,
&c.
All
which
(
were
it
necessary
to
insist
upon
that
point
now
)
would
afford
sufficient
arguments
to
convince
the
mistake
of
those
that
assert
the
sleep
of
the
Soul
during
its
state
of
separation
.
Nay
,
I
make
no
question
but
that
the
Souls
of
good
men
are
in
the
actual
perception
and
enjoyment
of
some
measures
of
happiness
before
the
resurrection
;
for
besides
,
that
if
it
were
not
so
,
it
would
very
much
abate
their
joys
here
,
and
so
be
apt
to
take
off
the
edge
of
their
endeavours
,
but
most
certainly
it
would
marvellously
glue
men
to
this
life
,
and
make
them
extreamly
unwilling
to
die
;
besides
this
I
say
,
and
all
other
arguments
of
that
nature
,
the
holy
Scripture
is
so
clear
and
express
in
several
places
touching
this
point
,
that
a
man
may
almost
with
as
good
confidence
deny
the
world
to
come
as
disbelieve
this
.
AMONGST
the
rest
I
will
only
offer
these
two
passages
to
the
Reader
's
consideration
;
(
viz.
)
Phil.
1.
21
,
22.
&
2.
Cor.
5.
1
,
4.
In
the
first
the
Apostle
speaks
on
this
wise
.
I
am
in
a
strait
betwixt
two
,
having
a
desire
to
depart
and
to
be
with
Christ
,
which
is
far
better
.
Nevertheless
,
to
abide
in
the
flesh
is
more
needfull
for
you
.
q.
d.
I
cannot
tell
whether
to
desire
to
live
longer
or
to
die
sooner
,
being
prest
with
arguments
on
both
sides
;
for
if
I
consult
my self
and
my
own
good
,
it
is
doubtless
better
for
me
to
die
,
and
to
enter
presently
into
happiness
;
but
then
if
I
consult
your
convenience
,
it
were
better
I
should
live
longer
in
the
world
,
to
be
serviceable
to
your
edification
.
Now
(
I
think
)
it
is
evident
,
that
if
the
Apostle
could
have
supposed
that
he
should
have
entered
into
a
state
of
silence
after
death
,
and
not
presently
been
in
the
fruition
of
bliss
;
there
could
have
been
no
strait
in
the
case
,
nor
any
dispute
,
but
that
it
was
better
to
live
still
in
the
world
,
and
continue
in
the
comforts
of
a
good
Conscience
,
and
of
doing
good
to
others
,
rather
then
to
fall
into
a
state
of
insensibility
and
inactivity
.
IN
the
other
place
the
same
Apostle
expresses
himself
thus
.
For
we
know
that
if
this
earthly
house
of
our
tabernacle
were
dissolved
,
we
have
a
building
of
God
,
an
house
not
made
with
hands
,
but
eternall
in
the
Heavens
.
For
we
that
are
in
this
tabernacle
do
groan
being
burdened
,
not
that
we
would
be
uncloathed
but
cloathed
upon
,
that
mortality
may
be
swallowed
up
of
life
.
q.
d.
We
are
well
assured
that
from
such
time
as
these
Bodies
of
ours
are
dissolved
by
death
,
which
were
intended
but
as
tents
or
tabernacles
for
our
short
and
temporary
residence
,
thenceforward
we
shall
be
in
a
more
settled
state
of
life
and
happiness
.
And
that
's
the
reason
why
we
groan
and
desire
to
die
,
not
meerly
because
we
are
weary
of
our
station
,
and
impatient
of
this
present
life
,
but
because
we
have
then
hope
to
be
forthwith
in
a
far
better
condition
,
being
put
into
an
unalterable
estate
of
life
.
NOTWITHSTANDING
the
truth
of
all
which
,
it
would
nevertheless
be
uncomfortable
to
good
men
,
if
they
had
not
a
prospect
of
the
union
of
their
Souls
again
with
their
Bodies
;
not
only
because
few
men
are
so
metaphysical
as
to
have
any
clear
and
satisfying
notion
of
this
separate
state
;
and
the
most
of
men
(
having
been
always
used
to
a
Body
)
would
be
in
fear
of
losing
their
Being
,
if
they
were
not
relieved
with
the
expectation
of
being
united
to
them
again
:
But
principally
because
it
is
certain
,
that
however
the
Soul
can
exist
,
and
perform
some
actions
of
life
without
the
Organs
of
the
Body
,
yet
it
being
created
in
a
middle
rank
between
purely
spiritual
and
meerly
corporeal
Beings
,
and
being
apta
nata
,
fit
and
ordained
to
inform
a
Body
,
must
needs
have
an
inclination
thereunto
,
and
especially
in
regard
most
of
its
accustomed
actions
do
require
the
help
of
the
bodily
powers
;
for
though
it
may
understand
without
them
,
love
God
,
adhere
to
goodness
,
reflect
upon
it self
,
and
feel
the
comforts
of
a
good
Conscience
,
upon
a
well-performed
life
,
&c.
yet
it
is
not
intelligible
how
it
can
see
without
eyes
,
move
locally
,
or
apply
it self
to
society
without
them
.
NOW
forasmuch
as
God
intends
that
the
whole
man
should
be
happy
,
and
compleatly
comfortable
in
the
other
world
,
therefore
he
hath
resolved
with
himself
,
and
assured
us
that
the
Body
shall
be
raised
again
,
and
therefore
the
Scripture
lays
so
much
stress
upon
the
Resurrection
,
as
if
men's
happiness
were
adjourned
to
that
great
day
.
TO
which
this
is
also
to
be
added
,
that
the
Bodies
we
then
are
incouraged
to
expect
,
will
be
,
as
the
Apostle
calls
them
,
Spiritual
Bodies
;
that
is
,
raised
and
sublimed
from
this
drossy
feculency
,
freed
from
sickness
,
pain
,
weariness
,
hunger
,
heaviness
,
and
all
the
other
imperfections
of
gross
matter
,
and
so
be
fit
to
correspond
with
the
vigour
of
the
Soul
,
and
the
glories
of
that
blessed
state
.
In
all
which
together
I
place
the
first
instance
of
the
happiness
of
the
other
world
,
and
whoever
well
considers
,
will
find
it
to
be
a
very
great
and
glorious
one
.
But
SECONDLY
,
man
shall
not
only
be
restored
to
himself
,
and
to
all
his
capacities
,
but
in
the
world
to
come
there
shall
be
the
most
delightfull
objects
and
entertainments
provided
for
,
and
presented
to
all
his
powers
,
so
as
to
employ
,
fill
,
and
ravish
them
.
We
intimated
under
the
former
Head
that
the
powers
of
the
Body
should
be
raised
and
improved
,
the
Body
being
made
spiritual
and
fine
,
by
which
means
also
the
intellectual
powers
will
be
much
advanced
,
having
then
exteriour
Organs
capable
of
more
generous
use
and
imployment
.
But
to
have
powers
inlarged
without
objects
whereupon
to
imploy
,
and
wherein
to
delight
themselves
,
would
be
a
torment
instead
of
an
happiness
.
For
the
very
reason
of
pain
and
grief
lies
in
nothing
else
,
but
either
that
some
powers
are
destitute
of
their
proper
objects
,
or
that
the
powers
and
objects
are
mis-matched
and
unproportionate
to
each
other
.
Who
will
goe
about
to
appease
hunger
with
musick
,
or
content
any
one
sense
with
the
objects
of
another
?
or
think
to
satisfy
the
desires
of
a
man
with
the
repast
of
a
Beast
?
We
see
,
both
extream
little
and
excessively
great
and
glorious
objects
are
alike
troublesome
to
the
eye
,
and
as
well
excessive
joy
as
grief
break
and
disturb
the
mind
;
all
discontent
and
uneasiness
of
men's
spirit
with
their
condition
is
from
hence
,
that
some
power
of
theirs
is
either
not
provided
for
,
or
less
benignly
dealt
with
then
it
desires
.
So
that
felicity
or
misery
arise
neither
from
the
absolute
nature
of
things
,
but
from
their
relative
consideration
;
nor
from
that
meerly
,
unless
those
things
that
are
relatively
good
and
proper
,
be
also
proportioned
to
the
capacity
of
the
power
that
receives
and
feels
them
.
NOW
therefore
as
the
wise
and
good
Creatour
of
all
things
never
brought
any
Creature
into
being
,
which
he
had
not
fitted
with
a
satisfaction
in
its
kind
,
nor
opened
any
power
for
which
he
had
not
provided
proportionable
enjoyments
;
because
had
he
done
otherwise
he
had
been
the
authour
of
evil
and
misery
,
and
could
not
have
looked
over
his
works
and
pronounced
of
them
that
they
were
good
:
So
much
less
will
he
permit
that
in
the
other
world
,
wherein
he
intends
to
make
the
fullest
demonstration
of
his
goodness
,
there
should
be
any
instance
of
unhappiness
,
by
reason
of
defect
or
disproportion
;
or
especially
that
such
holy
men
as
he
there
designs
to
reward
for
all
their
faithfull
adherence
and
service
to
him
,
should
have
inlarged
powers
and
scanty
satisfactions
,
but
the
one
answerable
to
the
other
:
agreeably
to
which
it
is
,
that
that
state
is
represented
by
a
Feast
,
(
as
we
have
observed
already
)
where
care
is
always
taken
that
there
be
nothing
offensive
to
the
Guests
,
and
that
none
of
the
participants
may
goe
away
without
full
measures
of
what
is
desirable
to
them
;
wherewith
also
accord
those
other
expressions
of
Holy
Scripture
,
which
describe
God
as
making
preparations
from
the
beginning
of
the
world
,
1
Cor.
2.
9.
Matth.
25.
34.
as
we
have
intimated
before
.
IN
conformity
to
this
notion
it
must
needs
be
,
that
in
the
Kingdom
of
Heaven
,
in
the
first
place
,
the
mind
of
man
will
be
adorned
with
a
greater
measure
of
knowledge
and
wisedom
then
is
attainable
in
this
life
;
partly
as
it
is
exercised
about
higher
and
more
noble
objects
then
those
we
converse
withall
here
below
,
partly
also
as
it
will
have
a
clearer
apprehension
,
and
quicker
perception
then
it
is
capable
of
whilst
it
is
clouded
by
the
fumes
of
a
gross
Body
.
Hence
it
is
that
the
Apostle
tells
us
,
1
Cor.
13.
12.
Here
we
see
through
a
glass
darkly
,
but
there
we
shall
see
clearly
,
as
we
are
seen
.
There
we
shall
contemplate
things
in
themselves
,
and
in
their
causes
,
which
here
we
have
but
a
faint
reflection
of
;
there
we
shall
understand
all
the
admirable
wisedom
of
divine
providence
,
which
is
here
a
mystery
to
us
.
Whilst
we
were
in
this
world
we
modestly
and
humbly
believed
that
all
things
wrought
for
good
,
but
then
we
shall
clearly
understand
the
manner
thereof
:
here
we
have
a
narrow
sphere
,
but
there
we
move
in
a
clear
and
free
air
,
and
have
a
vast
and
unbounded
prospect
before
us
,
in
which
our
minds
may
ravish
themselves
with
admiration
,
and
expatiate
without
bounds
or
limits
.
There
all
the
secrets
of
nature
,
the
mysteries
of
grace
,
the
knots
of
Theology
,
and
the
very
areana
imperii
will
be
open
to
us
,
as
being
now
interioris
admissionis
of
the
privy
Council
of
Heaven
.
AND
this
will
be
as
much
more
pleasant
then
the
entertainments
of
sense
are
to
us
now
,
as
the
pleasures
of
a
man
are
beyond
those
of
a
beast
;
or
the
faculty
of
reason
is
above
the
powers
of
the
Body
.
And
although
it
be
too
observable
,
that
in
this
world
men
are
commonly
more
taken
with
the
latter
then
with
the
former
,
it
is
not
because
this
is
greater
then
that
,
or
comparable
to
it
,
but
because
the
generality
of
men
have
drowned
themselves
in
the
Body
,
and
so
lost
all
relish
of
intellectual
pleasures
;
therefore
when
the
Body
is
refined
,
and
reason
hath
recovered
thereby
its
just
pre-eminence
,
and
become
a
true
test
and
citerion
of
good
and
evil
,
there
will
an
unspeakable
pleasure
flow
in
this
way
.
NOR
will
the
delight
of
the
will
in
the
close
embraces
of
true
and
indubitable
goodness
be
less
ravishing
then
that
of
the
mind
in
the
apprehension
of
truth
,
forasmuch
as
the
former
is
as
natural
to
,
and
as
peculiarly
the
entertainment
of
the
one
,
as
the
latter
is
of
the
other
faculty
,
and
must
most
certainly
afford
so
much
a
greater
pleasure
,
as
he
will
,
which
hath
a
kind
of
infinity
in
it self
,
must
consequently
be
able
to
take
in
more
largely
of
the
pleasure
of
its
object
.
And
now
that
the
man
is
delivered
from
the
juggling
and
sophistry
of
Sathan
,
and
the
false
light
of
sense
and
carnal
interest
,
so
that
he
apprehends
true
good
in
its
native
beauty
,
it
cannot
be
but
he
must
be
more
taken
with
it
,
then
ever
he
was
heretofore
with
the
empty
and
guilded
Pageantry
of
corporeal
delights
;
for
it
cannot
be
doubted
but
God
hath
taken
care
to
reconcile
every
man's
duty
with
his
happiness
,
and
made
that
best
for
man
which
he
doth
most
peculiarly
require
of
him
;
and
every
man
will
find
it
so
when
once
temptation
being
removed
,
he
singly
and
sincerely
applies
himself
to
the
experiment
.
AND
then
for
Conscience
,
or
the
comfortable
reflexion
upon
what
hath
been
done
well
and
vertuously
.
I
need
say
the
less
of
that
,
in
regard
every
man
in
this
life
hath
experience
of
the
happy
effects
of
it
.
But
alas
,
in
this
world
oftentimes
melancholy
of
Body
so
much
abates
the
comforts
of
it
,
and
either
dark
thoughts
of
God
,
or
the
just
sense
of
our
own
demerits
by
many
miscarriages
in
time
past
,
do
so
much
either
disturb
its
reasonings
,
or
weaken
its
conclusions
,
that
few
men
know
rightly
the
force
of
it
,
and
fewer
live
under
the
constant
consolations
thereof
.
But
when
men
come
to
Heaven
,
and
see
God
a
God
of
love
and
goodness
;
find
their
sincerity
accepted
,
and
their
sins
done
away
;
have
no
cloud
of
ignorance
,
nor
melancholick
panick
fear
upon
them
,
then
they
recount
with
triumph
all
the
difficulties
they
have
conquered
,
the
temptations
they
have
resisted
,
the
afflictions
they
have
sustained
,
the
self-denial
they
have
used
,
the
vertuous
choice
they
have
made
,
the
manly
prosecution
they
have
performed
,
the
brave
examples
they
have
left
behind
them
,
and
the
many
evil
ones
they
despised
and
escaped
;
in
short
,
the
good
they
have
done
,
and
the
evil
they
have
eschewed
;
and
by
all
together
,
the
demonstration
they
have
given
of
sincere
love
and
loyalty
to
God
;
which
affords
them
a
continual
feast
within
themselves
,
and
then
rejoice
with
joy
unspeakable
and
full
of
glory
.
AND
then
in
the
last
place
,
since
(
as
we
have
shewed
)
the
Body
it self
shall
be
raised
again
and
glorified
;
the
meaning
is
not
surely
,
that
it
shall
only
become
an
accession
to
the
felicity
of
the
Soul
,
or
be
happy
by
reflection
only
;
but
doubtless
all
such
bodily
powers
as
are
fit
to
be
restored
in
this
glorified
state
of
a
spiritual
Body
,
shall
be
accommodated
with
their
proper
and
peculiar
entertainments
:
that
so
as
that
hath
been
denied
and
mortified
in
subserviency
to
the
interest
of
the
Soul
in
its
former
state
,
it
may
now
have
its
amends
here
.
And
whereas
it
is
certain
some
of
the
more
gross
powers
of
the
Body
shall
be
laid
aside
in
this
renovation
of
things
,
because
our
Saviour
hath
told
us
,
that
in
the
resurrection
they
neither
marry
,
nor
are
given
in
marriage
,
but
are
as
the
Angels
of
God
:
Mat.
22.
30.
and
the
Apostle
S.
Paul
expresses
himself
thus
,
1
Cor.
6.
13.
Meats
for
the
belly
,
and
the
belly
for
meats
,
but
God
shall
destroy
both
it
and
them
:
It
seems
therefore
not
improbable
,
that
as
some
of
those
offices
shall
cease
,
so
others
more
generous
and
excellent
,
shall
then
be
discovered
in
their
stead
.
And
for
all
those
that
are
restored
with
the
Body
,
they
shall
not
be
in
vain
,
but
have
their
use
,
their
objects
,
and
their
delights
.
The
Eyes
shall
probably
please
themselves
with
delightfull
prospects
,
the
Ears
be
entertained
with
harmonies
;
there
shall
be
a
kindly
and
delicious
motion
of
the
Spirits
,
the
whole
Fabrick
shall
shine
with
light
and
beauty
,
and
shall
have
a
wonderfull
agility
and
vigorous
motion
,
so
as
to
be
able
to
mount
the
Heavens
,
as
we
know
the
Body
of
our
Saviour
did
after
his
Resurrection
.
All
this
,
and
whatsoever
else
is
good
,
or
desirable
,
or
glorious
,
or
possible
,
shall
be
the
portion
of
good
men
in
the
other
world
.
TO
which
add
,
that
as
that
happiness
shall
be
of
the
whole
man
,
and
of
all
his
powers
and
capacities
,
and
with
the
highest
gratifications
;
so
that
it
may
be
meer
sincere
and
perfect
happiness
indeed
,
there
shall
be
no
allay
or
mixture
of
any
thing
that
may
give
the
least
trouble
or
disturbance
;
there
shall
be
all
the
instances
of
joy
,
all
the
ingredients
of
felicity
,
and
nothing
else
to
the
contrary
.
No
sad
circumstance
to
imbitter
his
delights
,
nothing
to
divert
him
,
or
call
him
off
from
his
enjoyments
,
no
weariness
to
interrupt
his
prosecutions
,
nor
satiety
to
make
the
fruition
loathsom
and
tedious
;
no
fear
or
solicitude
to
abate
his
delight
,
no
temptation
to
disturb
or
molest
him
,
no
danger
of
excesses
to
check
and
restrain
him
.
Here
the
former
Prodigal
may
now
swim
in
the
highest
and
most
generous
pleasures
without
riot
or
intemperance
;
without
danger
of
exhausting
either
himself
or
them
:
in
a
word
,
here
there
is
no
fatal
interchanges
and
vicissitudes
of
good
and
evil
,
bitter
and
sweet
,
as
is
usual
in
this
world
,
but
simple
,
unmixt
,
constant
joy
and
happiness
.
IT
was
a
rare
and
unparalleled
happiness
of
Quintus
Metellus
,
of
whom
it
is
said
,
that
he
had
such
a
benign
gale
of
prosperity
constantly
attended
him
,
that
in
all
the
tedious
and
perillous
voyage
of
a
very
long
life
,
he
never
met
with
storm
nor
calm
,
rock
nor
shelf
,
but
arrived
at
his
Port
in
peace
,
full
of
days
,
Valerius
Maxim
.
lib.
7.
cap.
1.
and
laden
with
blessings
.
For
(
saith
the
Historian
)
he
lived
in
the
greatest
honour
and
affluence
,
having
had
the
glory
of
being
Consul
(
the
highest
Magistracy
)
of
being
General
of
a
Roman
Army
,
(
the
highest
trust
)
and
of
a
triumph
,
(
the
greatest
honour
and
felicity
.
)
He
lived
to
see
his
three
Sons
all
arrive
at
the
highest
dignities
and
preferments
that
magnificent
State
of
Rome
could
yield
them
;
his
three
Daughters
all
married
to
the
best
Families
:
and
by
all
these
he
had
a
numerous
and
hopefull
progeny
of
Grandchildren
descending
from
himself
,
and
trained
up
under
his
eye
.
In
all
his
life
there
was
no
other
news
in
his
Family
but
of
weddings
,
births
,
successes
,
jollities
and
triumphs
;
no
such
thing
as
a
funeral
,
mourning
,
or
any
disaster
all
his
days
:
and
all
this
crowned
with
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
gentle
and
easy
death
at
last
in
the
presence
and
imbraces
of
all
his
dearest
Friends
,
Children
,
and
Family
.
BUT
this
(
as
I
said
)
was
a
rare
and
extraordinary
case
,
not
to
be
matched
again
in
all
History
;
the
common
method
of
providence
in
this
world
is
to
mingle
sweet
with
bitter
,
grief
with
joy
;
and
so
light
and
darkness
,
day
and
night
,
prosperity
and
adversity
intercept
and
succeed
each
other
;
he
that
is
now
miserable
may
expect
to
be
one
day
happy
,
and
he
that
is
happy
now
,
must
expect
his
turn
of
misery
.
It
was
therefore
worthily
esteemed
a
brave
and
noble
carriage
of
Paulus
Aemilius
,
when
he
had
conquered
and
taken
captive
the
potent
Prince
Perseus
,
after
he
had
gently
treated
and
comforted
the
unfortunate
Prince
,
he
turns
himself
to
admonish
the
unexperienced
young
Men
of
his
Train
and
Family
.
Livy
Hist.
lib.
45.
cap.
7.
Exemplum
insigne
cernitis
(
saith
he
)
mutationis
rerum
humanarum
,
vobis
haec
praecipue
dico
Juvenes
,
ideo
in
secundis
rebus
nihil
in
quenquam
superbe
ac
violenter
consulere
,
nec
praesenti
credere
fortunae
,
cum
quid
vesper
ferat
incertum
sit
,
&c.
You
see
here
before
you
(
saith
he
)
a
remarkable
example
of
the
mutability
of
humane
affairs
,
a
Prince
that
was
lately
a
terrour
to
the
Roman
name
now
in
chains
,
and
at
our
mercy
;
learn
hereby
you
young
men
,
that
you
neither
suffer
your selves
to
be
transported
with
pride
,
nor
trust
too
much
to
fortune
,
since
you
see
by
this
spectacle
what
changes
a
little
time
may
produce
.
But
most
memorable
of
all
,
and
most
accommodate
to
my
purpose
,
is
that
carriage
of
the
same
Paulus
,
when
in
the
midst
of
all
his
glories
and
successes
,
the
news
was
brought
him
that
his
two
Sons
were
dead
,
he
recollecteth
himself
,
and
addresses
himself
to
the
people
of
Rome
in
this
sort
.
Ibid.
cap.
41.
Mihi
quoque
ipsi
nimia
jam
fortuna
mea
,
edque
suspecta
esse
coepit
,
&
postquam
omnia
secundo
cursu
fluxissent
,
neque
erat
quod
ultra
precarer
,
illud
optavi
ut
cùm
ex
summo
retrò
volvi
fortuna
consuescit
,
mutationem
ejus
domus
mea
potiùs
quam
respublica
sentiret
,
&c.
I
was
aware
(
saith
he
)
that
my
fortune
was
too
great
to
hold
on
at
that
rate
,
and
since
I
could
not
but
expect
an
ebbe
to
succeed
such
tide
,
I
am
glad
it
hath
pleased
God
that
the
change
hath
happened
in
my
private
family
rather
then
in
the
publick
affairs
.
THIS
great
man
well
understood
the
course
of
this
world
,
in
which
nothing
is
so
certain
as
uncertainty
it self
,
nothing
so
sad
but
hath
some
qualifications
or
abatements
;
nothing
so
perfectly
happy
,
but
it
hath
some
grievous
consequents
or
appendages
.
But
in
those
happy
regions
we
speak
of
,
a
constant
gale
breaths
always
from
the
same
point
;
a
man
is
evenly
carried
along
his
course
,
without
interruptions
and
turnings
;
I
say
,
in
the
world
to
come
only
,
there
is
pure
and
unmixed
joy
,
and
there
it
is
in
the
truest
and
fullest
measures
.
NOW
the
result
of
all
these
things
together
must
make
it
a
most
glorious
and
comfortable
estate
;
when
a
man
shall
arrive
at
the
summ
of
all
his
wishes
,
when
he
shall
not
be
put
to
contentment
but
receive
satisfaction
;
not
shrink
himself
,
and
contract
his
mind
to
his
condition
,
but
his
condition
be
fitted
to
his
mind
;
when
there
shall
not
be
that
thing
which
is
possible
,
and
can
minister
any
delight
,
but
shall
be
poured
out
upon
him
,
and
that
in
such
full
measure
,
as
to
replenish
and
overflow
all
his
powers
and
capacities
;
and
where
his
powers
shall
be
all
inlarged
and
refined
to
that
very
end
,
that
he
may
receive
in
more
of
happiness
,
and
that
of
the
noblest
purest
kind
without
mixture
or
allay
.
O
happy
and
glorious
state
of
things
!
O
happy
day
when
these
things
shall
come
to
pass
!
and
most
happy
they
that
shall
be
thought
worthy
of
it
!
Stay
my
Soul
,
and
wonder
at
thy
Father's
bounty
and
goodness
;
ravish
thy self
with
admiration
of
these
glorious
preparations
for
thy
entertainment
.
Look
up
hither
,
and
comfort
thy self
under
all
the
uncertainties
,
disappointments
,
adversities
,
conflicts
of
this
life
,
turn
thy
eyes
this
way
,
and
loath
the
husks
of
sinfull
pleasure
;
despise
the
unsincere
,
the
guilded
hypocritical
treatments
of
the
lower
world
,
trample
upon
all
the
glories
of
it
,
and
reach
after
this
and
hasten
hither
.
3.
BUT
this
is
not
all
yet
,
the
joys
of
Heaven
are
as
lasting
as
they
are
great
and
full
.
When
God
hath
recovered
his
lost
Son
(
as
aforesaid
)
he
shall
never
be
lost
again
,
he
shall
never
be
miserable
more
,
he
now
gives
him
an
inheritance
by
an
indefecible
title
;
A
Crown
immortal
that
fadeth
not
away
,
a
Kingdom
that
cannot
be
shaken
.
A
house
not
made
with
hands
,
but
eternal
in
the
Heavens
:
Stronger
then
the
foundations
of
the
Earth
,
or
the
poles
of
Heaven
;
for
those
shall
be
dissolved
,
and
these
shall
melt
away
with
fervent
heat
,
But
thy
throne
,
O
God
,
indureth
for
ever
and
ever
.
LET
there
be
never
so
many
and
great
ingredients
of
felicity
otherwise
,
if
this
be
wanting
of
the
duration
of
it
,
it
answers
not
the
desires
of
a
man
,
and
is
very
short
and
defective
.
For
whenever
it
shall
expire
,
it
will
be
as
if
it
never
had
been
;
nay
,
if
any
sense
of
things
remain
afterwards
,
it
is
a
great
aggravation
of
unhappiness
fuisse
foelicem
,
that
a
man
hath
out-lived
his
own
comforts
;
and
the
comparing
his
present
destitution
with
his
former
injoyments
,
is
really
a
torment
to
him
.
Therefore
it
is
observed
to
be
the
humour
of
some
of
the
wisest
Nations
,
to
bestow
as
little
cost
as
they
possibly
can
upon
feasting
,
and
the
bodily
entertainments
of
eating
and
drinking
,
who
yet
are
very
sumptuous
and
magnificent
in
buildings
,
and
such
other
things
as
are
durable
,
because
they
consider
those
former
perish
in
the
using
.
And
this
is
the
very
argument
upon
which
the
Holy
Scripture
slurs
all
the
glories
of
this
world
,
1
Cor.
7.
31.
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Scene
changes
;
all
is
but
acting
a
part
for
a
while
,
and
shortly
the
lights
are
put
out
,
the
curtain
drawn
,
and
sic
transit
gloria
mundi
;
in
whatever
gallantry
a
man
appeared
upon
the
Stage
,
he
must
retire
and
be
undrest
,
and
be
what
he
was
before
;
upon
which
account
he
must
be
a
very
vain
and
silly
man
,
who
so
little
forethinks
what
will
shortly
befall
him
,
as
to
bear
himself
high
upon
his
present
ornaments
.
BUT
it
was
without
doubt
a
cutting
saying
to
the
Glutton
in
the
Gospel
,
Son
remember
thou
hast
had
thy
good
things
,
and
Lazarus
evil
things
;
now
therefore
he
is
comforted
,
and
thou
art
tormented
.
For
although
(
as
we
noted
before
)
it
be
the
common
fate
of
this
world
that
good
and
evil
take
their
turns
,
yet
most
certainly
the
relish
and
remembrance
of
good
things
past
makes
the
succession
of
evil
most
pungent
and
intolerable
.
Nay
,
which
is
more
,
the
very
fears
and
expectation
of
this
vicissitude
makes
the
sense
of
the
greatest
present
flat
and
insignificant
.
IT
would
questionless
be
a
great
relief
to
the
Souls
in
Hell
,
and
a
remission
of
their
torments
,
if
they
could
conceive
any
hopes
of
emerging
at
last
out
of
that
condition
;
and
it
would
be
a
great
abatement
of
the
joys
of
Heaven
,
if
any
suspicion
should
enter
there
,
that
possibly
that
felicity
might
one
time
or
other
expire
.
But
this
is
the
very
Hell
of
Hell
,
that
there
is
not
the
least
crany
through
which
to
spy
light
beyond
those
dark
regions
;
no
hopes
,
but
they
that
come
thither
are
for
ever
abandoned
by
God
,
and
made
the
triumphs
of
his
vengeance
.
And
it
is
the
glory
of
coelestial
glory
,
the
crown
of
the
Heavenly
Kingdom
that
it
is
eternal
,
that
the
river
of
life
is
inexhaustible
,
that
the
glorious
enjoyments
of
that
blessed
state
never
fail
,
and
that
men
shall
ever
live
to
enjoy
them
.
O
Eternal
,
eternal
!
that
word
speaks
Seas
of
comfort
and
a
boundless
glory
;
it
fills
us
with
wonder
and
astonishment
,
it
is
that
which
we
cannot
comprehend
,
and
therefore
fit
to
be
the
supream
happiness
.
Eternal
life
is
all
the
world
,
and
more
then
ten
thousand
worlds
in
one
word
.
It
is
higher
then
the
Heavens
,
greater
then
the
Universe
,
it
is
all
things
.
It
is
the
flower
of
joy
,
the
quintessence
of
comfort
,
the
pinnacle
of
glory
,
the
crown
of
blessedness
,
the
very
soul
and
spirit
of
Heaven
.
It
is
all
miracle
,
all
ecstasy
,
all
that
we
can
wish
,
all
that
we
can
receive
,
all
that
God
can
give
;
nay
,
all
that
he
himself
can
enjoy
.
BUT
the
wonder
rises
higher
yet
,
if
we
consider
who
it
is
that
is
made
the
subject
of
this
blessed
eternity
.
If
it
had
been
some
glorious
Angelical
Being
,
who
was
by
nature
removed
from
all
matter
,
out
of
the
reach
of
bodily
contagion
or
infirmity
;
a
pure
bright
shining
intellect
:
or
if
it
had
been
man
that
had
never
faln
from
Paradise
,
that
had
contracted
no
sickliness
and
infirmity
,
no
disorder
of
passions
,
nor
violence
of
humours
,
nor
other
presage
of
mortality
;
or
especially
,
if
it
had
been
a
man
that
never
had
voluntarily
sinned
against
his
Maker
,
but
such
an
one
as
by
prudent
management
and
subjugation
of
his
Body
under
all
the
difficulties
he
is
thereby
exposed
to
,
had
merited
some
extraordinary
favour
at
God's
hand
;
if
,
I
say
,
any
of
these
had
been
the
case
,
eternal
life
had
been
less
admirable
.
BUT
that
man
cloathed
with
a
Body
,
clogged
with
flesh
,
that
faln
and
degenerate
man
,
nay
,
sickly
,
infirm
man
,
a
meer
bundle
of
a
thousand
diseases
,
the
triumph
of
death
,
and
the
prisoner
of
the
grave
,
that
he
should
become
the
subject
of
eternity
,
and
be
placed
in
a
condition
out
of
the
reach
of
fate
,
beyond
the
sphere
of
chance
and
contingency
,
above
mortality
,
where
no
time
shall
wear
him
away
,
no
violence
shall
touch
him
,
no
strife
of
principles
shall
gradually
work
his
destruction
:
WHEN
the
everlasting
Springs
are
dried
up
,
that
he
should
have
life
in
himself
;
when
the
Mountains
shall
be
removed
,
the
Earth
abolished
,
and
the
Heavens
pass
away
as
a
smoak
,
that
he
should
survive
all
this
,
and
be
fresh
and
vigorous
to
a
thousand
Ages
,
and
feel
a
perpetual
motion
,
a
constant
circulation
of
the
principles
of
life
and
joy
in
himself
;
this
is
the
wonder
of
all
wonders
,
and
here
we
may
cry
out
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
O
the
height
,
and
depth
,
and
breadth
of
the
power
and
goodness
of
God
.
NOTWITHSTANDING
all
these
multitudes
of
wonders
,
this
shall
be
done
;
for
besides
that
the
Divine
Majesty
made
the
Soul
of
an
immortal
nature
from
the
beginning
,
that
it
cannot
perish
but
by
an
act
of
his
Omnipotency
,
he
will
be
so
far
from
destroying
it
violently
,
that
he
will
everlastingly
irradiate
it
by
his
own
vital
Spirit
,
and
thereby
perpetually
improve
that
energy
he
first
gave
it
;
and
then
for
the
Body
,
that
shall
be
sublimed
to
such
a
purity
and
perfection
,
that
it
shall
admit
of
no
corruptive
fermentation
,
nothing
shall
weaken
,
weary
or
disorder
it
,
but
it
shall
be
plainly
indissoluble
as
the
Soul
it self
.
This
is
the
third
step
of
Heavens
glory
;
but
there
is
a
fourth
yet
behind
which
must
not
be
forgotten
.
And
that
is
4.
THE
consideration
of
the
incomparably
sweet
and
blessed
society
there
to
be
enjoyed
.
When
God
had
first
made
man
,
and
placed
him
in
the
terrestrial
Paradise
,
where
to
the
perfection
of
his
nature
he
had
furnished
him
also
,
with
all
things
of
necessary
use
,
or
delightfull
entertainment
,
he
considered
yet
that
it
was
not
good
for
man
to
be
alone
,
and
therefore
provided
a
companion
for
him
;
for
in
the
midst
of
all
affluence
of
other
things
solitude
is
most
uncomfortable
to
humane
nature
,
insomuch
that
it
is
not
to
be
doubted
,
but
that
any
man
in
his
right
wits
,
would
rather
chuse
very
mean
and
hard
circumstances
in
society
,
then
the
most
plentifull
and
commodious
,
with
seclusion
from
the
conversation
of
men
like
himself
.
For
society
not
only
relieves
men's
impotency
,
and
secures
them
against
danger
,
but
fortifies
the
spirits
,
and
raises
the
parts
of
men
,
as
we
see
by
daily
experience
;
and
above
all
,
it
eases
the
burdens
,
and
multiplies
the
joys
of
humane
life
:
and
touching
this
last
,
as
the
Earth
is
not
so
much
warmed
and
inriched
by
the
direct
,
as
by
the
reflected
beams
of
the
Sun
,
so
we
find
by
experience
that
there
is
no
happy
accident
or
success
equally
refreshes
us
in
its
direct
contingency
,
as
when
we
perceive
it
in
the
rebound
or
sally
,
and
find
other
men
(
especially
our
Friends
)
take
notice
of
it
,
and
reflect
it
upon
us
:
And
for
this
reason
it
is
,
that
though
the
world
be
full
enough
of
men
,
yet
men
(
not
content
with
that
common
alliance
)
enter
besides
into
more
strict
confederations
,
which
we
call
Friendships
,
(
which
are
therefore
not
unfitly
called
by
some
body
sal
societatis
,
infirmitatis
praesidium
&
vitae
humanae
portus
,
)
as
if
life
was
not
only
an
unsafe
but
an
insipid
and
flat
thing
without
Friendship
.
AND
this
is
not
only
so
amongst
men
,
but
something
of
it
is
discoverable
even
amongst
those
higher
and
more
noble
Beings
the
Angels
themselves
,
touching
whom
though
some
have
been
too
phantastical
and
boldly
intruded
into
things
they
understand
not
,
peremptorily
defining
their
distinct
Orders
and
Colledges
,
yet
it
's
plain
enough
that
God
placed
not
them
in
solitude
,
but
made
several
Orders
and
Societies
of
them
,
and
accordingly
they
find
delight
in
one
another
,
not
only
in
the
mutual
assistance
they
give
each
other
in
the
discharge
of
their
Ministeries
here
below
,
but
in
joyning
together
in
blessed
Quires
above
,
to
admire
and
praise
their
ever
glorious
Creatour
.
And
perhaps
it
is
not
impertinent
to
add
this
also
,
that
even
the
Divine
Majesty
it self
,
who
by
reason
of
his
infinite
perfections
is
seipso
contentus
,
and
can
have
no
need
of
any
thing
without
or
besides
himself
;
yet
when
we
say
(
and
that
truely
)
of
him
,
that
he
made
all
things
for
himself
,
and
his
own
glory
,
the
meaning
is
,
that
he
takes
delight
in
the
reflection
of
his
own
image
,
and
feels
his
own
perfections
reverberated
upon
him
from
his
Creatures
.
BUT
there
is
no
necessity
we
should
goe
so
far
,
since
all
I
am
concerned
in
at
present
is
sufficiently
manifest
;
namely
,
that
the
happiness
of
men
in
the
Kingdom
of
Heaven
could
not
be
compleat
and
full
without
the
advantage
of
that
blessed
society
which
there
they
shall
enjoy
,
and
that
added
to
the
forementioned
ingredients
,
raises
it
to
the
highest
pitch
of
felicity
that
we
can
apprehend
or
imagine
.
FOR
in
the
first
place
,
there
we
shall
enjoy
the
glorious
presence
of
the
Divine
Majesty
,
without
consternation
or
affrightment
;
whilst
men
are
in
this
world
,
it
is
not
only
impossible
for
weak
eyes
to
behold
so
bright
a
glory
,
but
every
approach
of
him
strikes
them
with
terrour
.
When
God
had
appeared
to
Jacob
in
a
vision
only
,
it
filled
him
with
great
apprehensions
of
so
august
a
Majesty
,
and
he
breaks
out
,
Gen.
28.
17.
How
dreadfull
is
this
place
,
&c.
And
the
Prophet
I
saiah
,
when
he
saw
a
stately
scene
of
the
Divine
Glory
,
cries
out
,
Woe
is
me
,
I
am
undone
;
for
mine
eyes
have
seen
the
King
the
Lord
of
Hosts
:
Isa.
6.
5.
For
besides
that
the
very
glory
of
such
displays
of
the
Divinity
,
were
wont
to
be
very
wonderfull
and
surprizing
,
the
consideration
also
of
what
men
had
deserved
at
God's
hands
,
and
the
reflection
upon
their
own
miscarriages
,
made
all
such
appearances
very
formidable
and
suspicious
to
them
.
But
now
in
Heaven
we
shall
see
him
and
live
;
he
will
not
oppress
us
with
his
Majesty
,
nor
confound
us
with
his
Glory
;
there
shall
be
no
guilt
to
affright
us
,
nor
object
to
amaze
us
;
he
will
either
fortify
and
sharpen
our
sight
,
or
submit
himself
to
our
capacity
,
and
shine
out
in
all
sweetness
,
delight
and
complacency
towards
us
.
NOW
this
must
needs
afford
unspeakable
felicity
,
for
in
enjoying
him
we
enjoy
all
things
;
forasmuch
as
all
that
is
any
where
good
and
delectable
,
did
flow
from
him
,
and
is
to
be
found
in
him
,
as
in
its
source
and
original
.
All
that
can
charess
our
powers
,
that
can
ravish
our
hearts
,
all
that
is
good
,
all
that
is
lovely
and
desirable
,
are
here
in
their
greatest
perfection
,
and
compendiously
to
be
enjoyed
.
So
the
Psalmist
,
Psal.
16.
11.
In
thy
presence
there
is
fullness
of
joy
,
and
at
thy
right
hand
there
are
pleasures
for
evermore
.
AGAIN
,
we
shall
there
also
enjoy
the
society
of
the
blessed
Jesus
,
we
shall
see
him
as
he
is
,
and
behold
his
glory
;
and
be
with
him
for
ever
.
What
a
ravishment
was
it
to
the
Disciples
,
and
what
an
ecstasy
did
it
put
them
into
,
when
he
appeared
again
to
them
after
his
Resurrection
?
he
had
promised
them
he
would
do
so
,
and
they
had
reason
to
believe
him
;
having
seen
the
miracles
he
had
wrought
already
,
and
the
wonderfull
attestations
to
his
divine
power
;
notwithstanding
,
when
they
saw
with
what
malice
the
Jews
persecuted
him
,
and
with
what
success
,
that
they
stigmatized
his
reputation
,
insulted
over
his
person
,
derided
his
doctrine
,
and
put
him
to
death
,
which
he
had
now
for
some
time
lien
under
the
power
of
;
their
hearts
mis-gave
them
,
and
they
began
now
to
mistrust
they
should
never
see
him
again
,
who
they
had
hoped
should
have
redeemed
Israel
.
However
,
they
resolve
to
see
what
is
become
of
him
,
and
between
hopes
and
fears
they
come
to
his
Sepulchre
on
the
third
day
,
but
with
more
of
the
latter
then
the
former
,
as
appears
by
the
spices
they
brought
with
them
to
imbalm
him
;
as
if
they
resolved
his
memorial
should
be
precious
with
them
though
they
never
saw
him
more
.
Thither
being
come
they
find
the
Watch
dismayed
and
fled
,
the
Sepulchre
open
,
the
Grave-cloaths
laid
in
order
,
all
which
somewhat
revived
them
;
and
besides
,
they
see
an
Angel
standing
at
the
door
,
telling
them
that
he
was
indeed
risen
from
the
dead
,
this
more
incourages
them
:
but
when
himself
appears
to
them
as
they
were
going
pensive
into
Galilee
,
and
convinces
them
that
it
was
indeed
he
,
by
entertaining
them
with
the
same
discourses
he
used
to
have
with
them
,
by
eating
with
them
,
and
by
shewing
to
Thomas
especially
his
Hands
and
his
Feet
,
and
all
the
Characters
of
the
same
person
:
THEN
what
joy
were
they
in
!
Lord
how
were
they
transported
!
how
do
they
wonder
at
their
own
stupidity
and
incredulity
hitherto
,
and
admire
their
own
felicity
now
!
But
when
at
the
last
day
after
many
hundred
years
interruption
of
his
bodily
appearance
,
nay
,
when
those
good
men
that
have
not
seen
,
but
have
believed
;
that
have
lived
to
him
,
denied
themselves
,
been
persecuted
,
have
died
for
him
,
shall
see
him
in
glory
,
shall
behold
that
image
of
perfect
goodness
and
loveliness
,
shall
injoy
him
that
died
for
them
,
that
purchased
them
by
his
bloud
,
that
opened
Heaven
to
them
,
shall
hear
him
say
,
Come
ye
blessed
of
my
Father
,
receive
a
Kingdom
prepared
for
you
,
&c.
You
who
have
imitated
me
in
holiness
,
and
followed
me
in
my
sufferings
;
you
who
have
not
been
discouraged
by
the
meanness
of
my
first
appearance
,
nor
the
long
expectation
of
my
second
coming
;
whose
love
and
resolution
for
me
was
not
baffled
by
the
contempt
of
the
world
,
debauched
by
the
examples
of
men
,
nor
abated
by
the
pretended
difficulty
of
my
institutions
;
you
shall
now
see
my
glory
,
be
like
me
,
rejoice
with
me
,
live
with
me
,
and
never
be
separated
from
me
more
.
It
is
in
vain
for
me
to
goe
about
to
express
the
transcendency
of
this
joy
,
which
no
tongue
can
utter
,
nor
any
pen
can
describe
;
we
can
think
a
great
deal
more
then
we
can
speak
,
but
we
shall
then
feel
what
we
cannot
now
conceive
;
when
every
face
shall
shine
with
chearfullness
,
every
eye
sparkle
with
joy
,
every
heart
overflow
with
gladness
,
and
every
mouth
be
filled
with
Allelujah
,
and
the
whole
Quire
sing
together
the
new
song
,
the
song
of
Moses
,
and
of
the
Lamb.
BUT
this
is
not
all
yet
,
for
in
Heaven
holy
men
shall
not
only
enjoy
the
presence
of
their
Lord
,
but
the
comfortable
society
of
all
his
train
,
the
glorious
host
of
Angels
;
these
as
they
have
condescended
to
minister
to
men
in
this
world
,
and
diligently
to
imploy
themselves
for
the
protection
of
good
men
,
and
for
the
recovering
of
evil
men
to
God
,
and
for
the
raising
them
from
the
dead
,
and
presenting
them
before
God
in
Heaven
;
so
having
now
successfully
finished
all
that
ministry
,
shall
now
wellcome
them
to
glory
;
rejoice
with
them
,
and
entertain
them
in
friendly
and
familiar
conversation
:
those
great
,
and
wise
,
and
holy
Spirits
shall
recount
to
them
all
the
wonders
of
divine
providence
past
,
which
they
have
been
imployed
in
,
discover
to
them
all
the
secrets
of
the
other
world
,
and
as
Praecentors
,
goe
before
and
guide
them
in
all
the
joys
and
triumphs
of
that
blessed
Kingdom
.
AND
lastly
,
holy
men
shall
rejoice
in
the
happy
society
of
one
another
.
Some
men
call
the
betaking
themselves
to
a
Cloister
or
Monastery
,
by
the
name
of
forsaking
the
world
,
as
if
that
was
the
greatest
instance
of
self-denial
and
mortification
;
whereas
in
truth
if
things
be
well
considered
(
especially
if
that
state
of
retirement
be
ordered
as
it
should
,
and
pretends
to
be
,
)
it
is
so
far
from
a
severity
to
ones
self
,
that
it
is
the
most
effectually
to
consult
a
man's
ease
and
comfort
;
it
is
to
forsake
the
hurry
,
the
trouble
,
vexation
and
care
of
the
world
,
and
to
enjoy
freely
and
without
interruption
the
best
thing
this
world
hath
,
which
is
the
company
of
persons
just
like
a
man's
self
,
without
the
annoyance
of
different
humours
,
qualities
and
interests
;
and
doubtless
were
such
a
thing
to
be
hoped
for
in
this
world
(
which
that
sort
of
men
pretend
)
it
were
the
most
lovely
and
desirable
thing
that
can
be
here
,
that
so
many
good
and
wise
men
who
destine
themselves
only
to
the
study
of
vertue
and
knowledge
,
who
are
all
of
a
mind
,
all
in
a
like
condition
;
who
have
no
cross
or
interfering
interests
amongst
them
,
should
enjoy
one
another
constantly
,
under
the
same
roof
,
relieve
one
anothers
necessities
,
improve
one
anothers
parts
,
and
comfort
each
others
minds
.
Such
a
condition
I
say
,
were
it
any
where
to
be
found
on
this
side
Heaven
,
would
tempt
men
to
say
with
St.
Peter
,
Master
,
it
is
good
for
us
to
be
here
,
&c.
But
alas
,
whatever
men
talk
or
fancy
,
there
is
no
so
select
company
,
but
there
is
some
weakness
and
folly
amongst
them
;
there
is
no
such
recess
,
but
emulation
and
passion
finds
entrance
;
no
wilderness
without
a
Devil
and
temptation
,
nor
any
life
whatsoever
in
this
world
,
that
is
wholly
free
from
care
and
vexation
.
Because
there
is
sickliness
and
passion
,
divers
humours
of
Body
and
different
constitutions
of
mind
,
the
understandings
of
men
are
of
several
statures
,
their
interests
thwart
one
another
;
there
will
be
peevishness
and
mis-understanding
,
whisperings
and
jealousy
,
passion
and
parties
amongst
men
while
they
are
here
.
BUT
in
the
Kingdom
of
Heaven
there
meet
the
spirits
only
of
just
men
made
perfect
,
holy
men
freed
from
mis-understanding
,
passion
,
or
imperfection
;
no
annoyance
either
by
the
vicinage
of
the
wicked
,
or
the
infirmities
of
the
sincerely
vertuous
.
All
are
of
one
mind
,
of
one
lip
,
one
heart
,
no
saying
I
am
of
Paul
,
I
of
Cephas
,
or
I
of
Christ
,
for
Christ
is
all
,
and
in
them
all
.
AND
what
a
felicity
this
is
like
to
be
we
may
partly
guess
by
the
distractions
of
the
Church
here
below
,
for
want
of
it
,
which
are
such
as
that
it
's
hard
to
say
whether
Religion
suffer
more
by
its
united
enemies
,
or
by
its
divided
friends
;
and
whether
the
uncharitableness
of
Christians
be
not
as
lamentable
,
as
the
persecutions
of
Pagans
.
But
there
disputes
shall
cease
,
all
heats
be
abated
,
all
controversies
umpired
,
and
all
having
one
end
and
interest
,
the
only
emulation
shall
be
who
shall
imbrace
the
other
with
the
more
ardent
love
,
and
more
adore
and
magnify
the
Divine
Majesty
.
THERE
shall
be
the
glorious
Panegyris
,
the
Assembly
and
Church
of
the
first
born
,
a
collection
of
all
the
good
men
that
ever
were
from
the
foundation
of
the
world
;
and
men
shall
come
from
the
East
and
West
,
and
from
the
North
and
from
the
South
,
and
sit
down
with
Abraham
,
Isaac
and
Jacob
,
in
the
Kingdom
of
God
.
Here
shall
be
no
private
spirit
,
no
narrow
hide-bound
mind
that
can
love
only
their
own
opinion
,
or
party
,
or
kindred
,
or
benefactours
;
but
a
generous
love
,
an
universal
good-will
:
those
shall
imbrace
that
never
saw
each
other
before
,
because
the
same
image
of
God
and
goodness
runs
through
the
whole
society
.
Who
would
not
make
one
of
this
Assembly
?
who
would
not
get
into
this
Ark
out
of
a
troublesome
,
froward
,
contentious
world
,
and
there
live
in
love
,
in
joy
,
in
peace
to
all
eternity
?
THESE
are
some
Clusters
of
the
Land
of
Canaan
,
this
is
a
rude
and
imperfect
draught
of
the
New
Jerusalem
;
this
(
I
say
,
)
is
(
according
as
I
am
able
to
set
it
forth
)
the
entertainment
which
God
gives
his
Children
when
they
come
home
to
him
.
And
so
much
for
the
third
and
last
part
of
the
Parable
.
THE
FATHER'S
APOLOGY
,
OR
A
VINDICATION
OF
THE
Divine
Goodness
In
the
aforesaid
Dispensation
.
WE
have
now
gone
through
all
the
three
Parts
of
the
Parable
which
we
observed
at
our
entrance
upon
it
;
and
in
the
first
of
them
under
the
type
of
a
loose
and
undutifull
Son
,
we
have
seen
the
extravagant
folly
and
madness
of
a
course
of
sin
.
In
the
second
,
under
the
figure
of
the
same
Son
,
recovering
his
right
mind
,
and
returning
to
himself
,
and
to
his
Father
,
we
have
had
set
before
us
a
lively
draught
of
true
repentance
.
And
in
the
last
,
by
the
compassions
and
kindness
of
an
earthly
Parent
,
in
receiving
,
blessing
,
and
rejoicing
in
such
a
Son
upon
his
return
,
we
have
had
some
resemblance
of
the
unspeakable
mercies
of
God
in
pardoning
,
sanctifying
,
and
saving
penitent
sinners
.
And
now
we
are
come
to
the
Epilogue
or
Conclusion
of
the
whole
,
which
in
the
letter
contains
the
Apology
which
the
Father
makes
for
this
his
indulgent
proceedings
with
his
Son
,
and
in
the
mystery
and
scope
of
it
,
a
vindication
of
God's
justice
,
wisedom
and
goodness
,
in
treating
great
sinners
,
upon
their
repentance
with
all
those
demonstrations
of
favour
and
bounty
which
we
have
lately
discoursed
of
.
FOR
(
as
we
have
noted
in
the
entrance
upon
this
Parable
)
the
Scribes
and
Pharisees
took
great
offence
,
both
at
the
kind
and
obliging
conversation
which
our
Saviour
used
towards
Publicans
and
Sinners
,
and
at
the
incouragement
he
gave
them
(
in
his
doctrine
)
to
hope
for
pardon
and
reception
with
God
upon
their
repentance
;
the
latter
of
these
was
the
immediate
discharge
of
that
gracious
Embassy
our
Saviour
came
into
the
world
upon
;
(
viz.
)
to
amend
it
,
and
to
make
reconciliation
between
God
and
man
,
and
the
former
was
only
a
prudent
Oeconomy
of
his
to
oblige
their
attention
and
to
gain
opportunities
of
treating
with
men
in
order
to
their
reformation
.
BUT
those
ill-natured
and
self-weening
persons
who
would
ingross
all
God's
favours
to
themselves
and
their
own
character
,
interpret
this
condescension
of
our
Saviour
to
bad
men
,
to
be
in
derogation
to
those
that
were
good
,
and
traduce
the
comfortableness
of
his
Gospel
as
an
incouragement
to
looseness
.
For
why
(
say
they
)
should
God
the
King
of
glory
be
thought
to
debase
himself
so
far
as
to
send
Embassadours
to
Rebels
?
hath
he
more
kindness
for
them
then
for
his
most
dutifull
Subjects
?
hath
he
(
like
David
)
such
soft
indulgence
towards
a
comely
but
disobedient
Absolom
,
that
he
prefers
his
safety
before
the
whole
host
of
his
most
loyal
Servants
?
can
it
be
that
the
Almighty
should
(
like
some
good
natured
persons
)
be
so
ready
to
forgive
their
enemies
that
,
they
forget
their
friends
and
themselves
too
?
what
is
there
no
difference
between
the
good
and
the
bad
?
no
distinction
?
is
Heaven
prepared
for
the
one
as
well
as
for
the
other
?
is
he
likely
to
be
a
messenger
sent
from
God
,
and
to
reform
the
world
,
that
is
found
in
conversation
,
and
maintaining
friendship
with
those
that
are
the
scandal
of
it
?
or
why
doth
he
not
preach
hell
and
damnation
to
such
,
rather
then
hopes
and
comfort
?
why
doth
he
not
proclaim
the
glorious
priviledges
of
good
and
holy
men
,
rather
then
pardon
to
the
bad
and
vicious
?
at
least
,
why
doth
he
not
reprove
debauchery
and
prophaneness
,
rather
then
expose
hypocrisy
,
and
be
always
girding
at
the
sanctified
party
?
We
Scribes
and
Pharisees
fast
and
pray
,
and
oblige
our selves
to
a
thousand
nice
and
difficult
observances
:
we
wear
God's
livery
,
and
call
our selves
by
his
name
;
insomuch
that
all
the
world
takes
us
for
his
servants
:
But
these
Publicans
and
Sinners
are
meer
Sons
of
Belial
,
have
acknowledged
no
Lord
,
submitted
to
no
yoke
,
but
given
themselves
up
to
their
own
will
and
pleasure
.
AND
we
have
always
maintained
the
same
tenour
,
kept
up
our
profession
,
and
drawn
the
eyes
of
all
men
upon
us
for
our
zeal
and
accuracy
in
our
Religion
;
but
these
men
with
whom
this
pretended
Messias
is
so
familiar
,
and
whom
he
so
much
incourages
,
if
they
are
good
,
it
is
very
lately
come
upon
them
,
and
the
scars
of
their
former
life
must
needs
reflect
as
much
scandal
upon
his
institution
,
as
their
present
discipleship
can
do
honour
to
his
skill
in
their
cure
and
reformation
.
What
reason
can
there
be
that
he
should
be
so
fond
of
them
,
and
so
neglectfull
of
us
?
how
can
they
have
equal
title
to
,
or
the
same
shares
in
the
other
world
with
our selves
?
such
equality
is
the
greatest
inequality
;
such
arithmetical
justice
,
would
be
the
greatest
injustice
,
and
argue
God
guilty
of
accepting
persons
,
which
he
declares
against
.
THIS
is
a
true
Copy
of
the
thoughts
of
these
self-conceited
Jews
that
murmured
against
our
Saviour's
doctrine
and
management
,
and
this
is
the
best
that
can
be
made
of
their
pretences
for
so
doing
;
TO
convince
them
of
the
weakness
and
absurdity
whereof
our
Saviour
turns
the
Tables
,
and
(
as
we
have
seen
)
having
introduced
a
foolish
,
disobedient
,
and
vicious
man
,
after
a
long
course
of
wildness
and
extravagancy
,
coming
at
last
to
himself
,
and
then
returning
to
his
Father
,
and
his
duty
,
pardoned
,
and
joyfully
received
by
him
.
THIS
(
saith
our
Saviour
)
is
the
image
or
likeness
of
the
case
we
dispute
about
.
But
then
suppose
(
saith
he
)
this
Father
having
another
Son
,
who
had
not
as
the
former
,
ever
run
into
rebellion
against
him
,
and
he
should
now
expostulate
with
his
Father
after
this
manner
.
Lo
these
many
years
do
I
serve
thee
,
neither
transgressed
I
at
any
time
thy
commandment
:
And
yet
thou
never
gavest
me
a
kid
,
that
I
might
make
merry
with
my
friends
:
But
as
soon
as
this
thy
son
was
come
,
which
had
devoured
thy
living
with
harlots
,
thou
hast
killed
for
him
the
fatted
Calf
.
q.
d.
Sir
,
I
call
your self
to
witness
the
sincerity
and
constancy
of
my
duty
towards
you
;
did
I
ever
dispute
your
authority
,
boggle
at
your
commands
,
or
express
a
weariness
of
your
service
?
I
never
to
this
day
rebelled
against
you
,
as
this
your
younger
Son
hath
done
;
who
after
he
had
mis-spent
your
substance
by
riot
and
debauches
,
made
himself
a
shame
to
your
name
and
family
;
and
now
reduced
to
extremity
(
having
no
other
way
to
betake
himself
to
)
is
returned
to
you
,
and
received
by
you
with
such
demonstrations
of
unusual
joy
and
favour
.
Was
I
ever
he
,
that
by
any
wilfull
miscarriage
deserved
your
just
displeasure
?
or
were
you
ever
so
kind
a
Father
to
me
,
as
to
express
your
resentment
of
my
duty
and
diligence
,
by
any
such
instance
as
you
have
made
to
him
after
an
extraordinary
manner
?
Give
me
leave
therefore
to
say
,
I
cannot
but
wonder
at
the
different
measures
you
make
use
of
towards
him
and
me
;
if
this
indeed
be
your
act
,
and
not
rather
the
unlicensed
profusion
of
your
Steward
and
Servants
,
for
joy
that
they
have
now
found
a
Son
of
your
like
themselves
,
to
countenance
and
incourage
their
excesses
!
Sure
it
is
not
all
one
with
you
whether
your
Children
be
good
or
bad
,
obedient
or
disobedient
.
I
cannot
suspect
it
should
be
with
you
as
with
common
persons
,
who
remember
the
last
and
freshest
kindnesses
,
but
forget
old
and
faithfull
services
;
or
who
value
their
hopes
above
their
experiences
;
nor
can
I
think
it
becomes
me
to
accuse
you
of
fondness
and
partiality
,
as
the
present
face
of
things
would
give
some
colour
for
.
It
is
true
,
your
younger
Son
is
returned
,
but
he
went
away
first
;
he
is
found
,
but
I
was
never
lost
.
In
short
,
the
present
scene
of
jollity
is
of
dangerous
example
,
apt
to
incourage
looseness
,
and
discourage
obedience
;
therefore
I
hope
it
hath
not
your
allowance
;
or
however
,
I
cannot
bear
the
reflection
it
makes
upon
my self
,
and
therefore
will
bear
no
part
in
it
.
AND
now
(
saith
our
Saviour
)
look
what
answer
you
would
think
the
Father
would
make
in
this
case
to
the
discontents
of
his
elder
Son
:
and
the
same
will
both
justify
God
,
and
vindicate
me
in
the
point
in
hand
.
And
I
doubt
not
but
you
imagin
the
Father
would
reply
thus
,
Son
thou
art
ever
with
me
,
and
all
that
I
have
is
thine
;
but
it
was
meet
that
we
should
make
merry
and
be
glad
;
for
this
thy
Brother
was
dead
,
and
is
alive
again
;
was
lost
,
and
is
found
.
And
this
answer
will
as
well
justify
God
in
his
proceedings
with
the
Sons
of
men
against
the
murmurings
of
Scribes
and
Pharisees
,
as
it
will
do
an
earthly
Parent
in
his
dealings
with
his
Children
:
for
whether
we
consider
the
literal
,
or
the
more
recondite
sense
of
the
words
,
we
shall
easily
observe
these
three
things
to
be
contained
in
them
.
-
1.
An
assertion
of
prerogative
,
in
that
in
both
the
cases
supposed
,
as
well
the
Heavenly
Father
as
the
Earthly
,
do
but
dispose
of
their
own
.
-
2.
A
declaration
of
justice
in
those
words
,
All
that
I
have
is
thine
.
-
3.
A
demonstration
of
wisedom
,
It
was
meet
that
we
should
make
merry
and
be
glad
,
&c.
But
these
deserve
to
be
more
fully
explained
.
FIRST
then
in
the
cases
forementioned
,
both
the
Earthly
Parent
,
and
especially
God
Almighty
,
have
just
right
to
dispose
as
they
please
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
(
saith
St.
Chrysostom
)
I
took
nothing
from
thee
(
my
elder
Son
)
to
give
to
my
younger
;
I
did
not
strip
one
to
adorn
another
;
all
was
my
own
grace
and
favour
.
There
is
a
vast
difference
betwixt
matters
of
strict
justice
,
and
matters
of
bounty
;
or
between
merit
and
free
gift
.
If
an
Earthly
Parent
should
deprive
one
Son
of
his
right
out
of
fondness
or
indulgence
to
the
other
,
or
should
give
the
first
less
then
he
deserves
,
that
he
might
give
the
second
more
,
this
were
apparent
injustice
;
but
so
long
as
the
one
hath
no
wrong
done
him
,
though
the
other
have
more
then
is
necessarily
due
to
him
,
there
is
no
cause
of
complaint
.
And
so
should
God
do
as
the
people
of
Israel
charged
him
,
Ezek.
18.
that
is
,
should
he
make
one
man
a
sufferer
for
anothers
sin
,
and
order
it
that
Whereas
the
Fathers
have
eaten
sour
grapes
,
the
Children's
teeth
should
be
set
on
edge
;
This
he
himself
acknowledges
would
represent
his
ways
unequal
;
or
if
he
should
(
as
some
have
had
the
confidence
to
assert
)
by
an
horrible
decree
,
pre-judge
a
great
part
of
mankind
to
eternal
torments
before
they
had
done
good
or
evil
,
or
without
respect
to
their
carriage
in
times
to
come
,
meerly
for
the
demonstration
of
his
Sovereignty
,
or
the
inhansing
of
his
favour
to
others
,
whom
he
alike
absoluetely
decrees
to
save
;
this
would
notoriously
blemish
his
justice
:
and
therefore
he
neither
can
nor
will
ever
do
any
such
thing
.
But
now
to
resolve
to
punish
one
less
then
another
,
when
both
have
deserved
ill
alike
;
or
to
give
more
and
greater
favours
to
one
then
to
another
,
when
both
have
deserved
equally
well
,
is
very
agreeable
to
the
Divine
Majesty
,
and
that
which
we
see
instances
of
in
common
experience
.
For
who
shall
say
the
rest
of
the
Galileans
were
not
as
bad
as
those
Eighteen
upon
whom
the
Tower
of
Siloam
fell
,
or
those
other
whose
bloud
Pilat
mingled
with
their
sacrifices
?
Or
who
will
be
so
uncharitable
as
to
affirm
,
that
every
man
whom
we
observe
to
be
rich
and
prosperous
in
this
world
,
is
a
better
and
more
vertuous
man
,
then
he
whose
fortune
is
lower
and
less
comfortable
?
In
neither
of
these
cases
any
man
is
wronged
,
only
some
are
favoured
;
and
in
the
first
of
these
two
cases
God
remits
of
his
own
right
to
punish
,
and
in
the
latter
he
exercises
his
bounty
and
liberality
.
So
our
Saviour
hath
determined
the
case
in
the
Gospel
,
when
those
that
came
early
into
the
Vineyard
expostulated
,
when
they
observed
that
those
which
came
in
at
the
last
hour
fared
as
well
as
they
,
Matt.
20.
12.
Is
thine
eye
evil
because
mine
is
good
?
shall
I
not
do
what
I
will
with
my
own
?
q.
d.
Is
it
any
wrong
to
you
that
another
speeds
better
then
he
deserves
?
or
must
God
not
only
give
account
of
his
justice
,
but
of
his
bounty
too
?
And
this
will
be
as
apparent
if
we
suppose
two
persons
to
have
deserved
unequally
,
(
that
is
to
say
)
when
one
hath
indeed
deserved
better
in
the
same
kind
then
another
,
but
neither
of
them
have
been
in
any
sort
proportionable
to
the
reward
which
is
bestowed
,
for
then
it
is
plain
that
there
can
be
no
wrong
because
there
is
no
merit
properly
so
called
.
AND
this
is
the
very
case
in
hand
,
suppose
a
very
holy
man
that
hath
constantly
persevered
in
a
course
of
the
strictest
vertue
,
if
now
another
man
that
becomes
vertuous
at
last
be
admitted
into
the
Kingdom
of
Heaven
as
well
as
he
,
there
can
be
no
ground
of
murmuring
because
Heaven
is
no
man's
due
,
no
man
deserves
it
but
in
the
words
of
our
Saviour
,
St.
Luk.
17.
10.
When
we
have
done
all
that
we
can
we
must
say
we
are
unprofitable
servants
,
and
have
only
done
what
was
our
duty
to
do
.
In
short
,
the
great
blessings
of
the
Gospel
(
which
we
not
long
since
spoke
of
)
namely
,
the
gift
of
the
Holy
Ghost
,
the
Resurrection
of
the
Body
,
and
the
glories
of
the
Kingdom
of
Heaven
,
are
all
the
effects
of
meer
and
unspeakable
grace
,
to
which
no
man
hath
any
right
antecedent
to
God's
promise
;
and
therefore
since
no
man
could
have
complained
of
God
if
he
had
not
propounded
them
to
us
,
no
more
then
the
posterity
of
Esau
could
challenge
God
that
he
promised
not
the
Land
of
Canaan
to
them
as
well
as
to
the
off-spring
of
Jacob
;
consequently
lest
of
all
can
any
man
reasonably
think
himself
injured
if
God
by
prerogative
admit
other
men
besides
himself
into
the
participation
thereof
.
Especially
if
we
consider
2.
IN
the
second
place
,
that
one
man's
injoyment
of
those
glories
is
no
abatement
of
another
man's
happiness
that
partakes
of
them
.
For
thus
saith
the
Father
,
Son
,
all
that
I
have
is
thine
.
q.
d.
I
am
still
able
to
reward
thee
,
though
I
have
been
thus
liberal
to
thy
Brother
;
I
will
be
just
to
thee
though
I
have
been
thus
kind
to
him
.
S.
Chrys.
ubi
priús
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
I
esteem
thee
for
thy
vertuous
course
,
and
have
mercy
on
him
for
his
wise
recourse
or
return
:
I
love
thee
for
thy
constant
holy
life
,
and
him
for
his
happy
conclusion
.
Thou
shalt
have
never
the
less
then
I
promised
,
though
he
have
more
then
he
could
expect
.
NOw
although
it
be
somewhat
difficult
to
make
this
literally
true
in
the
narrow
condition
of
humane
affairs
;
for
first
it
is
very
common
for
Parents
to
take
off
that
love
from
one
Child
which
they
bestow
immoderately
upon
another
;
and
again
,
if
their
affections
were
infinite
,
yet
their
fortunes
are
not
;
and
a
great
liberality
to
one
must
make
the
other
fare
the
worse
:
yet
the
mystical
sense
is
very
easy
,
for
God
is
neither
narrow
hearted
nor
strait
handed
;
he
can
imbrace
infinite
Souls
,
and
reward
innumerable
observances
:
He
neither
despises
one
when
he
loves
another
,
nor
is
disabled
to
requite
an
old
Servant
when
he
shews
favour
to
a
new
Convert
.
He
(
like
Isaac
)
hath
more
then
one
blessing
,
so
that
Jacob
need
not
plot
to
supplant
Esau
,
nor
Esau
despair
because
Jacob
hath
been
first
blessed
.
The
feast
of
good
things
God
hath
prepared
is
sufficient
to
accommodate
all
the
Guests
whether
they
come
early
or
late
,
Heaven
is
wide
enough
to
hold
both
the
one
and
the
other
.
WITH
this
consideration
our
Saviour
comforts
his
Disciples
,
Jo.
14.
2.
In
my
Father's
house
are
many
mansions
,
if
it
were
not
so
,
I
would
have
told
you
before
.
q.
d.
I
will
not
deceive
you
with
vain
hopes
,
Heaven
is
capacious
enough
to
receive
all
you
my
Disciples
,
and
though
I
leave
you
for
the
present
,
there
I
will
entertain
you
all
;
and
if
there
be
different
degrees
of
glory
,
yet
no
vessel
shall
be
empty
;
every
man
shall
be
as
full
of
happiness
as
it
is
possible
.
Therefore
there
can
be
no
cause
of
emulation
,
no
room
for
discontent
where
there
is
no
power
or
capacity
unsatisfied
.
Besides
,
(
as
I
have
shewed
already
)
the
society
in
Heaven
is
a
principal
ingredient
of
the
happiness
thereof
,
where
blessed
Spirits
communicate
with
,
delight
in
,
exhilarate
and
ravish
each
other
:
and
therefore
the
more
arrive
at
that
state
,
the
more
glorious
is
the
appearance
,
the
fuller
is
the
harmony
,
and
the
more
redoubled
and
multiplied
are
the
reflections
of
joy
and
blessedness
.
ENVY
is
common
in
this
world
,
where
because
there
is
not
enough
for
all
,
one
man
's
excessive
happiness
proves
the
disappointment
of
the
hopes
of
another
;
for
the
same
wheel
that
brings
one
man
up
must
cast
another
down
:
And
the
Courts
of
Princes
are
full
of
jealousies
,
rivalties
and
emulations
,
because
the
hearts
of
the
greatest
men
are
narrow
,
and
cannot
admit
several
competitors
in
any
eminent
degree
of
sincere
affection
.
But
where
both
these
and
all
other
causes
of
discontent
are
removed
,
that
is
,
where
the
heart
and
good
will
of
God
,
who
confers
this
happiness
,
is
infinite
;
where
the
powers
of
those
that
receive
it
are
inlarged
;
where
the
objects
to
be
enjoyed
are
unlimited
and
unmeasurably
great
,
and
lastly
,
where
the
duration
is
eternal
;
no
wrong
is
done
to
one
man
when
another
is
happy
as
well
as
himself
,
nor
can
any
complaint
,
murmur
,
or
animosity
enter
there
.
3.
BUT
thirdly
,
if
it
appear
that
there
was
great
reason
why
the
Father
should
thus
dispose
,
then
his
apology
is
the
more
perfect
,
and
the
murmurs
of
the
elder
Brother
utterly
absurd
.
Now
for
this
the
Father
adds
,
It
was
meet
that
we
should
make
merry
and
be
glad
,
for
this
thy
Brother
was
dead
and
is
alive
again
,
&c.
As
if
he
had
said
,
Son
,
though
the
prerogative
of
a
Father
ought
to
bear
down
the
pretensions
of
a
Son
,
and
I
might
without
your
leave
dispose
as
I
will
of
my
own
,
yet
I
have
taken
care
of
your
interest
as
well
as
of
my
own
authority
,
and
have
shewed
you
that
your
Brothers
gain
shall
not
be
your
loss
;
and
now
I
will
condescend
further
to
you
,
and
shew
you
what
equitable
considerations
there
were
on
the
part
of
your
Brother
,
which
made
it
becoming
my
wisedom
to
do
as
I
have
done
.
IN
the
first
place
,
when
I
saw
in
how
sad
and
pitifull
a
plight
your
poor
Brother
was
,
(
who
was
my
own
flesh
and
bloud
as
well
as
your self
)
and
thereby
collected
what
hardships
he
had
undergone
,
I
should
have
forgotten
my self
as
well
as
him
,
and
not
have
deserved
the
name
of
Father
,
if
seeing
his
contrition
as
well
as
his
distress
,
I
had
not
had
compassion
on
him
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
St.
Chrysost.
When
(
saith
the
Father
)
I
saw
my
Son
,
observed
his
submission
,
and
heard
his
humble
address
,
what
could
I
do
less
then
I
did
?
was
it
in
my
power
not
to
pity
my
own
Son
?
be
thou
judge
that
art
angry
at
it
.
It
was
not
in
my
nature
to
be
cruel
to
him
that
proceeded
from
my
own
loins
,
&c.
And
by
the
favours
which
you
see
I
have
conferred
upon
him
,
I
have
not
only
melted
down
all
the
hardness
of
his
heart
,
and
assured
him
to
my self
for
the
future
against
all
relapses
,
but
also
set
open
a
door
of
hope
to
others
of
my
family
(
if
ever
such
a
case
should
happen
again
)
that
they
may
have
no
invincible
temptation
to
be
obstinate
and
incurable
.
And
if
perchance
you
may
think
that
by
this
means
I
as
well
incourage
others
to
rebell
as
to
return
,
I
tell
you
that
I
for
my
part
had
rather
(
if
it
must
be
so
)
that
many
should
presume
upon
my
goodness
,
then
that
one
should
despair
of
mercy
;
since
the
latter
would
seem
to
perish
by
my
default
,
but
the
other
only
by
their
own
folly
.
AND
again
,
when
I
considered
how
difficult
a
matter
it
is
for
any
that
are
once
intangled
in
a
course
of
sin
to
dis-engage
themselves
again
,
because
rebellion
is
as
the
sin
of
witchcraft
;
and
that
to
sip
of
the
cup
of
meer
liberty
is
intoxicating
,
and
stirs
up
an
unquenchable
thirst
after
more
;
that
there
are
charms
in
debauchery
,
and
the
lips
of
an
whorish-woman
are
snares
and
bird-lime
:
when
,
I
say
,
I
consider
that
a
young
man
who
hath
once
cast
off
the
awe
and
reverence
of
his
Father
,
and
the
reins
of
government
is
like
the
Raven
out
of
the
Ark
,
who
though
she
found
not
where
to
set
her
foot
,
but
saw
the
face
of
all
things
full
of
horrour
and
desolation
,
yet
hovered
to
and
fro
,
and
returned
not
to
the
Ark
again
;
and
I
have
observed
the
way
of
riot
and
licentiousness
usually
to
end
in
death
,
and
the
very
mouth
of
Hell
:
I
was
therefore
not
only
seised
with
admiration
,
and
transported
with
joy
to
see
your
Brother
emerge
out
of
all
these
difficulties
;
but
I
thought
it
fit
to
set
up
a
monument
of
so
rare
an
accident
,
and
to
place
some
marks
of
favour
upon
him
,
that
had
with
such
resolution
broke
through
and
recovered
.
MOREOVER
,
(
saith
the
Father
)
as
this
event
was
rare
and
extraordinary
in
it self
,
so
it
will
have
a
very
happy
influence
upon
the
reputation
of
my
family
and
government
;
for
as
insuccessfull
rebellions
in
the
conclusion
tend
to
the
greatning
of
the
Prince
or
State
,
from
whom
the
secession
was
made
,
so
this
return
of
my
Son
will
repair
the
honour
of
my
discipline
and
management
as
much
as
his
miscarriage
had
aspersed
it
.
And
lastly
,
I
have
great
reason
to
believe
that
he
who
hath
made
trial
of
all
things
,
and
knows
so
throughly
both
the
miseries
that
attend
an
extravagant
course
,
and
the
good
and
comfort
as
well
as
the
burdens
of
obedience
,
and
hath
by
the
severity
of
the
former
been
driven
to
return
to
the
latter
,
will
for
ever
after
prove
most
dutifull
and
governable
.
Wherefore
upon
the
whole
matter
I
think
there
is
just
grounds
for
my
joy
at
my
Son's
return
,
and
that
you
should
rejoice
also
.
AND
now
this
Apology
of
the
Father
suggests
to
us
these
four
things
in
justification
of
the
divine
wisedom
as
well
as
his
goodness
,
in
bestowing
all
the
unspeakable
favours
(
mentioned
in
the
former
Chapters
)
upon
penitent
sinners
.
-
1.
The
great
interests
and
happy
influence
of
such
demonstrations
of
kindness
.
-
2.
The
extream
difficulty
,
and
consequently
the
rarity
of
such
recoveries
make
it
very
well
worth
a
memorial
when
any
such
thing
happens
.
-
3.
It
is
a
vast
honour
to
Religion
,
and
demonstrates
both
the
efficacy
of
its
methods
,
and
the
comfortableness
and
sureness
of
its
incouragements
when
such
persons
are
reclaimed
.
-
Lastly
,
such
persons
are
commonly
very
eminent
and
remarkably
usefull
afterwards
,
and
therefore
are
fit
objects
of
the
divine
bounty
.
1.
FIRST
,
such
demonstrations
of
favour
and
kindness
to
penitent
sinners
is
greatly
the
interest
of
God's
Family
and
Kingdom
,
in
order
both
to
the
bringing
men
into
it
,
and
to
the
assuring
their
station
therein
.
For
God
(
as
we
have
said
heretofore
)
neither
forcibly
draws
any
into
his
service
,
nor
violently
detains
them
in
his
family
,
but
leaves
them
to
the
exercise
of
their
own
liberty
;
his
people
are
a
willing
people
,
and
that
obedience
is
not
worthy
of
God
that
is
not
voluntary
and
chearfull
.
Therefore
it
is
necessary
that
he
propound
great
and
mighty
motives
and
inducements
,
that
so
he
may
out-bid
the
Devil
,
and
convince
the
minds
of
men
that
it
is
their
interest
as
well
as
their
duty
,
to
forsake
sin
,
to
turn
to
God
,
and
to
adhere
to
him
.
THE
Founder
of
Rome
that
he
might
quickly
furnish
it
with
Inhabitants
,
made
it
an
Asylum
or
Sanctuary
to
all
that
were
in
danger
or
distress
,
that
so
men
finding
that
security
,
and
those
advantages
abroad
which
they
could
not
expect
at
home
,
might
make
that
their
Country
where
they
found
best
entertainment
.
Matth.
22.
2.
Luk.
14.
16.
Not
unlike
to
this
is
the
meaning
of
our
Saviour
in
the
Parable
of
the
King
which
made
a
Marriage
Feast
for
his
Son
,
and
having
invited
his
Guests
but
they
refusing
,
he
sends
his
Servants
into
the
High-ways
and
Hedges
,
commanding
them
to
bring
those
in
which
they
found
there
,
that
his
house
might
be
furnished
with
guests
;
not
doubting
but
partly
the
great
necessity
such
persons
were
in
,
and
partly
the
honour
and
happiness
of
such
an
entertainment
would
compell
them
to
come
in
.
Upon
this
account
God
propounds
not
only
pardon
of
sin
,
but
all
the
forementioned
inestimable
benefits
to
repenting
sinners
,
as
well
as
to
those
just
men
that
need
no
repentance
.
AND
although
it
be
certain
,
that
God
hath
neither
such
need
of
men's
service
,
as
to
oblige
him
to
resort
to
these
great
inducements
;
and
it
be
also
very
true
,
that
there
are
but
a
small
number
of
those
that
make
up
the
Quire
in
glory
,
who
upon
such
motives
were
converted
from
extream
debauchery
:
yet
such
is
the
graciousness
of
the
good
Shepherd
,
that
he
carries
the
lost
Sheep
home
on
his
Shoulders
rejoicing
;
and
such
is
the
goodness
of
God
,
that
he
sticks
not
at
this
price
for
the
redemption
of
any
one
Soul
.
Besides
,
it
is
to
be
considered
,
that
as
we
noted
from
the
Historian
formerly
,
Difficile
est
in
tot
humanis
erroribus
solâ
innocentiâ
vivere
,
that
though
no
good
Subject
will
voluntarily
transgress
the
laws
of
his
Country
,
and
fall
into
the
displeasure
of
the
Prince
,
yet
the
most
wary
and
inoffensive
person
,
that
is
most
secure
of
his
own
integrity
,
would
desire
to
live
under
such
a
government
where
there
was
room
for
mercy
and
pardon
if
he
should
offend
;
and
the
best
of
men
are
so
sensible
of
the
power
of
temptation
,
and
the
slipperiness
of
their
station
(
as
well
as
conscious
of
their
own
sincerity
)
that
they
are
marvellously
comforted
and
incouraged
by
this
admirable
grace
and
goodness
of
God
to
sinners
.
AND
whereas
the
fear
of
Hell
may
be
thought
sufficient
both
to
reclaim
sinners
from
their
evil
ways
,
and
to
preserve
good
men
from
apostasy
,
we
shall
find
upon
due
consideration
,
that
fear
,
let
it
be
of
what
object
it
will
,
is
neither
so
lasting
a
principle
,
nor
so
potent
and
effective
a
motive
as
hope
;
for
this
last
raises
generosity
,
inflames
the
mind
,
spirits
all
the
powers
,
despises
or
glories
in
difficulty
;
and
therefore
all
wise
men
imploy
this
Engine
,
(
especially
in
all
great
enterprizes
)
and
indeavour
to
make
men's
hopes
greater
then
their
fears
,
and
so
order
the
matter
,
that
those
they
employ
may
have
a
prospect
of
so
great
a
good
by
success
in
their
attempts
,
as
shall
outweigh
all
their
apprehensions
of
difficulty
or
danger
in
the
atchievement
.
And
this
will
be
the
more
remarkable
if
we
observe
in
that
famous
encounter
of
David
with
Goliah
the
Giant
of
Gath
,
that
although
there
was
doubtless
some
extraordinary
impulse
upon
David's
heart
to
undertake
that
business
,
1.
Sam.
17.
26
,
&c.
yet
the
holy
Text
intimates
that
he
listned
to
the
discourses
of
the
people
,
and
was
inflamed
by
the
general
assurance
was
given
him
of
a
mighty
and
glorious
reward
to
him
that
should
effect
it
.
Since
therefore
the
proposition
of
great
and
glorious
hopes
is
so
necessary
,
not
only
to
draw
men
off
from
the
present
allurements
of
sin
,
and
to
dissolve
the
charms
of
sense
which
habituate
sinners
are
bound
in
;
but
also
to
comfort
and
incourage
even
good
men
themselves
,
and
to
ingage
both
the
one
and
the
other
in
a
generous
course
of
vertue
:
the
Divine
Majesty
considering
he
hath
to
do
with
men
,
and
resolving
to
deal
with
them
agreeably
to
their
natures
,
thinks
it
as
well
becoming
his
wisedom
as
his
goodness
,
not
only
to
proclaim
impunity
to
his
rebels
upon
their
submission
,
but
to
assure
them
of
the
highest
favours
and
preferments
in
the
Court
of
Heaven
.
2.
SECONDLY
,
the
extream
difficulty
,
and
consequently
the
wonderfull
rarity
of
examples
of
great
sinners
recovered
to
sincere
piety
makes
such
happy
accidents
deserve
to
be
solemnized
with
the
greater
joy
and
triumph
.
St.
Gregory
Nazianzen
making
an
oration
in
commemoration
of
St.
Cyprian
,
as
well
reports
his
flagitious
life
before
his
conversion
to
Christianity
,
as
his
admirable
vertues
and
piety
afterwards
,
and
makes
the
former
a
shadow
to
heighten
and
set
off
the
latter
:
Greg.
Naz.
orat
.
18.
For
(
saith
he
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
nothing
so
great
a
matter
to
maintain
the
Character
of
a
good
man
when
a
man
hath
once
attained
to
it
,
as
to
begin
a
whole
new
course
of
piety
;
for
now
the
one
is
but
to
be
like
a
man's
self
,
and
to
pursue
a
custom
or
habit
;
but
the
other
requires
a
vertuous
choice
,
and
a
manly
resolution
able
to
bear
down
former
habits
,
and
therefore
there
are
but
few
examples
of
the
one
,
but
many
of
the
other
.
INDEED
,
it
is
an
unspeakable
advantage
to
be
early
ingaged
in
the
ways
of
vertue
,
for
then
by
reason
of
the
easiness
of
doing
good
,
which
is
consequent
of
custom
,
a
man
seems
to
be
under
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
divine
fate
,
a
peculiar
predestination
to
happiness
;
and
therefore
(
if
it
be
well
considered
)
there
is
nothing
in
all
a
man's
whole
life
that
he
hath
greater
reason
to
thank
God
for
,
then
that
good
providence
of
his
which
takes
hold
of
our
tender
years
,
and
forms
them
to
a
sense
of
Religion
:
for
hereby
sin
is
made
dreadfull
to
our
Consciences
,
and
upon
the
matter
vertue
is
as
easy
as
vice
,
and
the
narrow
way
to
Heaven
as
ready
to
our
feet
as
the
broad
way
of
destruction
.
But
on
the
other
side
,
Revocare
gradus
hic
labor
hoc
opus
,
to
reduce
an
old
dislocation
is
very
painfull
,
to
put
off
the
old
man
,
to
change
customs
,
to
cast
out
Satan
out
of
his
old
possession
must
be
very
difficult
,
and
require
a
very
brave
and
generous
resolution
.
AND
although
to
omnipotent
power
all
things
are
alike
easy
,
yet
forasmuch
as
God
not
only
speaks
after
the
manner
of
men
,
but
also
proceeds
ordinarily
by
the
course
of
natural
causes
,
and
doth
not
supersede
their
activity
,
but
assist
them
proportionably
to
their
natures
,
it
must
needs
(
notwithstanding
the
divine
grace
)
be
a
very
difficult
thing
to
recover
an
old
and
deplored
sinner
,
in
whom
all
the
powers
of
the
mind
are
enfeebled
,
the
sense
of
Conscience
stupified
,
and
the
very
Synteresis
and
natural
notions
of
the
Soul
are
corrupted
,
and
consequently
a
through
reformation
of
such
a
person
is
like
to
life
from
the
grave
,
and
must
needs
draw
after
it
,
not
only
the
eyes
and
admiration
of
men
,
but
also
the
vexation
of
Hell
,
and
make
the
Devil
rage
as
disappointed
of
the
prey
he
thought
himself
sure
of
,
but
especially
must
produce
joy
in
Heaven
,
and
amongst
the
holy
Angels
.
IT
can
indeed
be
no
surprizal
to
Almighty
God
who
foreknows
all
things
from
the
beginning
,
and
is
as
far
from
admiration
as
from
mutability
of
passions
(
both
which
proceed
from
shortness
of
understanding
)
nor
to
our
Lord
Jesus
Christ
now
in
glory
;
for
we
see
that
whilst
he
was
upon
earth
he
knew
when
vertue-proceeded
from
him
to
cure
the
woman
of
her
inveterate
distemper
.
But
whereas
men
are
wont
to
make
some
passionate
expressions
of
their
resentment
of
every
new
and
admirable
event
,
God
thinks
fit
also
in
such
an
extraordinary
recovery
as
this
we
are
speaking
of
to
set
up
a
monument
,
crowning
him
that
overcomes
the
aforesaid
difficulties
with
immortal
glory
:
inasmuch
as
such
a
vertue
though
it
run
a
shorter
race
,
yet
by
reason
of
the
aforesaid
difficulties
it
encounters
withall
,
equalls
if
not
exceeds
that
of
the
earliest
setting
out
,
and
the
longest
course
.
3.
THIRDLY
,
it
pleaseth
God
so
plentifully
to
reward
those
that
come
into
his
Vineyard
at
the
last
hour
,
and
to
make
the
condition
of
sincere
Converts
equall
to
that
of
those
who
continued
always
in
his
service
,
because
the
return
of
such
demonstrates
both
the
excellency
of
vertue
,
the
great
comforts
of
religion
,
and
the
mighty
efficacy
of
the
methods
of
the
Gospel
.
TO
begin
with
that
first
which
we
named
last
,
what
can
be
a
more
irrefragable
proof
of
the
power
of
the
Gospel
,
then
to
see
men
who
were
given
up
to
all
debauchery
,
abandoned
of
all
true
reason
,
drowned
in
sensuality
,
careless
of
eternity
;
in
a
word
,
dead
in
trespasses
and
sins
,
recover
their
right
minds
,
and
come
to
life
again
?
Doth
not
this
evince
that
which
the
foolish
world
called
foolishness
,
to
be
the
power
of
God
to
salvation
?
Doth
it
not
bear
an
illustrious
testimony
to
that
divine
institution
in
shewing
such
effects
of
it
as
all
Philosophy
and
humane
Rhetorick
despaired
of
?
To
preserve
those
that
are
in
health
is
valuable
,
but
to
recover
the
sick
,
and
especially
to
raise
the
dead
is
admirable
.
To
civilize
some
part
of
mankind
is
all
that
humane
wisedom
can
pretend
to
;
but
to
make
men
substantially
and
compleatly
vertuous
,
to
alter
men's
tempers
,
to
correct
their
course
,
to
reclaim
the
desperate
,
to
make
lewd
and
profligate
wretches
become
grave
,
and
sober
,
and
chaste
,
and
holy
:
this
is
a
noble
atchievement
,
and
this
is
the
pretence
of
the
Gospel
,
and
such
Converts
as
we
speak
of
verify
all
its
pretensions
.
Is
it
not
therefore
agreeable
to
the
divine
wisedom
to
cast
a
glory
upon
that
which
glorifies
the
wisedom
of
his
invention
?
AND
then
for
the
other
point
,
that
by
such
conversions
as
we
speak
of
,
the
native
excellency
of
Religion
,
and
the
solidity
of
the
comforts
of
vertue
,
are
demonstrated
to
be
above
all
the
gaudy
outside
and
empty
pageantry
of
the
world
,
or
all
the
temptations
to
sin
whatsoever
,
is
clear
as
the
light
,
since
these
men
who
have
made
experiment
of
both
,
forsake
the
one
for
the
other
;
and
having
found
the
reasonableness
of
its
injunctions
,
the
plainness
and
evenness
of
its
path
,
and
the
certainty
of
its
upshot
,
the
present
comforts
,
and
the
future
rewards
,
stick
firmly
and
immovably
to
vertue
.
THE
Apostle
St.
Peter
,
Ep.
2.
Chap.
2.
Vers
.
20.
tells
us
,
that
if
after
a
man
hath
escaped
the
pollutions
of
the
world
through
our
Lord
Jesus
Christ
,
he
be
again
intangled
therein
,
and
overcome
,
the
latter
end
of
such
a
man
is
worse
then
the
beginning
;
and
that
it
had
been
better
for
him
not
to
have
known
the
way
of
righteousness
,
then
after
he
hath
known
it
to
turn
from
the
holy
commandment
,
&c.
And
St.
Paul
complains
of
the
Galatians
,
as
if
they
seemed
to
be
bewitched
,
that
having
begun
in
the
Spirit
they
would
goe
about
to
end
in
the
flesh
,
Gal.
3.
1.
3.
For
besides
that
such
apostasies
render
their
second
recovery
most
desperate
,
having
eluded
all
the
divine
methods
,
they
also
sadly
aggravate
their
own
guilt
,
Trampling
under
foot
the
bloud
of
the
Covenant
;
giving
the
lie
to
God
,
and
belying
their
own
Consciences
in
going
cross
to
the
convictions
of
their
reason
,
and
their
experience
of
the
comforts
of
Religion
;
in
which
doing
they
cannot
seem
other
then
inchanted
or
infatuated
.
On
the
other
side
,
those
that
having
tried
all
the
pleasures
of
sin
,
and
considered
and
cast
up
all
the
gains
of
the
Devil's
service
,
forsake
him
and
seriously
devote
themselves
from
thenceforth
to
God
and
his
holy
ways
,
utterly
disparage
the
Kingdom
of
Sathan
,
and
betray
the
secret
weakness
,
the
falshood
,
the
beggery
and
tyranny
thereof
.
Namely
,
they
declare
that
the
Devil
performs
not
what
he
promises
,
nor
sin
what
it
pretends
to
;
that
all
the
allurements
of
ease
,
mirth
,
pleasure
,
profit
,
which
men
were
drawn
to
sin
by
,
were
nothing
but
vain
boasts
,
all
cheat
and
imposture
.
And
they
confute
all
the
scandals
cast
upon
Religion
,
all
the
calumnies
against
God
,
(
as
if
he
were
an
hard
Master
)
and
answer
all
the
objections
which
men
take
up
against
his
service
,
(
as
difficult
or
uncomfortable
)
as
proceeding
from
meer
cowardise
and
effeminacy
of
spirit
.
Wherefore
since
such
men
who
heretofore
like
Sampson
whilest
their
locks
were
shorn
,
and
their
eyes
put
out
,
made
sport
for
those
Philistins
the
infernal
spirits
;
now
calling
upon
God
,
and
collecting
themselves
in
one
great
effort
subvert
the
very
pillars
of
that
Kingdom
;
and
by
this
last
act
,
giving
a
more
fatal
blow
to
it
then
otherwise
they
could
have
done
in
all
their
lives
,
it
seems
good
to
God
to
crown
them
as
if
they
had
always
fought
under
his
banners
,
as
well
as
assisted
his
conquest
at
the
last
.
4.
LASTLY
,
such
men
as
have
formerly
lived
flagitiously
and
wickedly
,
and
are
at
last
brought
over
effectually
to
hearty
piety
and
devotion
,
prove
commonly
very
eminent
and
remarkable
for
several
vertues
,
to
such
a
degree
as
is
scarcely
attainable
or
imitable
by
any
others
.
And
therefore
though
they
come
in
late
,
they
are
crowned
with
the
first
.
Namely
,
such
persons
are
generally
extraordinary
humble
and
modest
in
their
sense
of
themselves
,
they
are
very
charitable
and
free
from
censoriousness
and
severe
reflection
upon
others
,
they
are
exceeding
watchfull
and
cautious
for
the
time
to
come
,
they
have
both
a
great
compassion
to
the
Souls
of
men
of
whom
there
is
any
hope
of
recovery
,
and
they
have
a
wonderfull
zeal
of
God's
glory
;
which
things
together
render
them
both
very
beautifull
in
the
eyes
of
God
,
and
very
usefull
in
the
world
.
They
are
very
modest
and
humble
,
as
reflecting
upon
their
former
miscarriages
,
and
being
ashamed
of
themselves
,
their
present
attainments
do
not
puff
them
up
,
by
reason
they
have
a
thorn
in
the
flesh
;
a
fresh
and
quick
sense
of
their
former
follies
and
disobedience
;
they
remember
that
when
they
were
lately
in
their
bloud
,
God
said
to
them
Live
.
And
this
makes
them
not
only
most
highly
to
admire
and
adore
the
riches
of
God's
grace
to
them
,
that
he
snatcht
them
as
a
brand
out
of
the
fire
;
but
also
exceedingly
contented
with
any
condition
of
life
his
providence
thinks
fit
to
put
them
in
.
Let
those
(
saith
the
Convert
)
who
never
defiled
their
garments
,
stand
upon
their
own
justification
,
and
plead
their
own
righteousness
;
for
my
part
,
mine
is
but
filthy
rags
:
If
I
had
not
found
a
mercifull
God
and
a
gracious
Saviour
,
I
had
perished
everlastingly
.
And
if
there
be
any
can
think
God
a
debtor
to
them
,
they
may
expostulate
with
him
about
his
providences
;
but
I
of
all
men
have
least
reason
to
do
it
,
who
am
less
then
the
least
of
all
his
mercies
.
Now
these
things
containing
a
full
compliance
with
all
God's
designs
,
and
being
the
most
real
advancement
of
his
glory
,
must
needs
be
very
acceptable
to
him
.
AGAIN
,
in
consequence
of
this
humble
sense
of
himself
,
the
Convert
is
also
the
most
charitable
and
favourable
Judge
of
others
,
and
the
furthest
from
censoriousness
.
There
is
nothing
more
unbecoming
that
modesty
which
should
be
in
all
men
,
then
to
be
Critical
and
curious
in
espying
the
failings
of
others
;
and
nothing
can
be
more
arrogantly
done
towards
God
,
then
to
take
the
judgment
out
of
his
hand
,
and
place
our selves
in
the
Tribunal
:
nay
,
there
is
nothing
more
infests
the
peace
of
the
world
then
this
pragmatical
humour
of
censoriousness
;
but
(
saith
the
Convert
)
Let
those
that
are
without
sin
cast
the
first
stone
at
others
;
for
my
part
I
have
enough
to
do
at
home
,
and
see
more
evil
in
my self
then
in
all
the
world
besides
:
I
have
learnt
of
the
Apostle
to
Speak
evil
of
no
man
,
considering
that
I
my self
was
sometime
foolish
,
disobedient
,
deceived
,
serving
divers
lusts
and
pleasures
,
Tit.
3.
3.
Thus
he
composes
himself
to
be
an
example
to
the
world
of
that
temper
,
then
which
nothing
is
more
conducent
to
better
the
estate
of
mankind
;
he
will
not
rake
in
men's
wounds
,
nor
rip
up
their
old
sores
,
but
forgives
as
he
hopes
to
be
forgiven
;
he
will
not
give
ear
to
malicious
whispers
,
which
like
the
arrow
of
the
pestilence
flies
in
the
dark
,
and
kills
without
noise
:
he
will
entertain
no
uncharitable
surmises
,
but
hopes
the
best
;
nor
aggravate
men's
follies
,
but
makes
the
most
benign
and
candid
interpretation
that
that
the
case
can
bear
;
and
thus
not
judging
others
,
he
shall
not
be
condemned
of
the
Lord
.
Nay
further
,
the
Convert
is
so
far
from
all
the
aforesaid
instances
of
uncharitableness
,
that
he
is
the
most
compassionate
man
in
the
world
,
both
towards
those
that
are
yet
in
a
state
of
sin
,
and
those
also
who
have
stumbled
and
faln
in
their
race
of
vertue
,
and
the
most
ready
and
officious
to
bring
the
former
to
an
apprehension
of
his
danger
,
and
to
restore
the
latter
in
the
spirit
of
meekness
:
he
knows
the
wretchedness
of
a
sinfull
condition
;
he
hath
felt
the
pangs
of
a
guilty
Conscience
;
his
heart
trembles
at
the
thoughts
of
Hell
,
and
therefore
his
Soul
is
troubled
for
those
that
are
insensible
of
their
own
case
;
his
Bowels
yern
,
his
Eyes
weep
in
secret
,
and
his
Heart
bleeds
for
them
;
he
counsels
,
persuades
,
forewarns
them
,
prays
for
them
,
and
as
the
Prophet
towards
the
Widows
Son
,
he
as
it
were
stretches
himself
upon
their
dead
Souls
,
and
by
the
application
of
a
lively
example
,
indeavours
to
bring
spiritual
warmth
and
life
into
them
.
And
now
it
cannot
be
imagined
that
such
affection
to
Souls
should
be
unrewarded
by
the
great
lover
of
Souls
our
Lord
Jesus
.
BESIDES
,
it
is
not
to
be
doubted
but
the
Convert
who
hath
this
compassion
to
the
Souls
of
others
,
will
be
infinitely
cautious
of
indangering
his
own
;
he
knows
the
Devil
continually
goes
about
as
a
roaring
Lion
seeking
whom
he
may
devour
;
he
understands
how
many
artifices
and
strategems
he
hath
to
deceive
Souls
,
and
is
sensible
how
full
the
world
is
of
charms
and
allurements
;
he
is
well
aware
of
the
pit
which
he
hath
but
lately
escaped
;
and
therefore
is
always
watchful
and
sollicitous
of
himself
,
careful
to
resist
beginnings
,
and
cautious
of
all
appearance
of
evil
;
and
in
all
these
things
his
care
and
circumspection
surpasses
that
of
those
happy
men
who
never
foully
miscarried
.
No
(
saith
he
)
let
those
be
secure
that
never
knew
what
danger
was
but
in
contemplation
only
;
't
is
not
for
me
to
live
at
ease
,
it
was
too
much
to
hazard
a
Soul
once
,
God
forbid
I
should
do
it
again
;
O
my
heart
akes
at
the
very
danger
it
hath
escaped
!
methinks
I
am
not
yet
safe
till
I
am
in
Heaven
!
stand
upon
thy
guard
O
my
Soul
!
keep
God
in
thy
eye
!
trust
not
thy self
a
moment
,
but
in
his
and
thy
own
keeping
!
LASTLY
,
(
to
add
no
more
)
such
a
person
hath
constantly
in
his
bosom
a
burning
zeal
of
God's
glory
,
which
the
consideration
of
God's
wonderfull
mercy
to
him
hath
kindled
in
him
.
He
therefore
loves
much
,
because
much
was
forgiven
him
;
others
that
have
not
incurred
such
dangers
,
nor
been
sensible
of
such
deliverances
,
cannot
have
such
raised
affections
as
he
hath
.
They
do
not
hunger
and
thirst
after
righteousness
as
he
doth
,
find
not
that
savour
and
relish
in
the
means
of
grace
that
he
feels
,
perceives
not
those
obligations
upon
themselves
to
redeem
their
time
,
and
repair
their
former
omissions
by
a
double
diligence
in
God's
service
.
IN
consideration
of
all
these
things
together
(
to
which
severall
others
might
have
been
added
of
like
nature
)
the
Jews
have
a
saying
in
their
Talmud
,
That
the
most
just
and
perfect
men
cannot
be
able
to
stand
in
judgment
with
the
Penitents
;
and
a
Rabbine
of
theirs
Commenting
upon
that
saying
,
adds
further
,
That
no
Creature
,
no
not
the
very
Angels
themselves
that
never
sinned
,
are
able
to
compare
with
them
.
But
most
assuredly
(
without
Hyperbole
)
they
are
by
all
the
qualifications
forementioned
,
prepared
for
vessels
of
honour
,
fit
objects
of
the
divine
favour
,
and
shall
be
received
with
the
joy
and
triumph
of
Angels
and
all
the
celestial
Host
into
those
glorious
mansions
,
whither
Christ
Jesus
the
friend
of
Penitent
Sinners
,
and
the
Authour
of
eternall
salvation
is
gone
before
.
To
whom
with
the
Father
and
the
Holy
Spirit
be
glory
and
adoration
,
world
without
end
.
Amen
.