SERMONS
Preached
upon
Several
Occasions
:
(
Most
of
them
)
Before
the
MAGISTRATES
and
JUDGES
in
the
North-East-Auditory
of
S.
Gile's
Church
EDINBURGH
BY
AL.
MONRO
,
D.D.
(
Then
)
PRINCIPAL
of
the
COLLEGE
of
EDINBURGH
.
LONDON
,
Printed
,
for
Joseph
Hindmarsh
,
at
the
Golden
Ball
over
against
the
Royal
Exchange
in
Cornhil
.
M
DC
XCIII
.
Imprimatur
.
May
3.
1693.
Guil.
Lancaster
.
To
my
Friends
and
Acquaintances
in
the
North-East
Parish
of
S.
Giles
in
Edinburgh
.
Much
Honoured
and
Well
Beloved
,
IF
I
had
any
other
design
to
serve
by
this
Address
,
than
what
was
in
my
view
when
I
preached
the
following
Sermons
,
I
would
perhaps
recommend
them
to
the
favour
of
some
particular
Patron
;
but
I
rather
lay
hold
of
this
opportunity
,
that
I
may
acknowedge
(
in
as
publick
a
manner
as
is
possible
for
me
)
the
many
kindnesses
that
I
received
amongst
you
,
when
I
was
allowed
to
preach
the
Gospel
in
my
Native
Country
.
I
was
unanimously
and
cheerfully
nam'd
to
the
Government
of
the
College
of
Edinburgh
,
without
my
knowledge
or
interposal
,
by
the
[
](A51159-e270-b)*
*
Sr.
Thomas
Kennedy
.
Lord
Provost
and
Town
Council
.
I
retain
a
grateful
sense
of
it
;
And
this
is
the
principal
reason
why
these
Discourses
do
now
appear
.
I
am
not
so
extravagantly
foolish
,
as
to
think
that
the
present
Age
needs
any
of
my
Composures
:
if
they
are
innocent
and
well
meant
(
though
attended
with
many
other
imperfections
)
they
may
promote
good
thoughts
in
some
who
heard
them
with
Piety
and
Attention
.
They
are
only
calculated
for
their
Meridian
.
Most
men
have
different
Tasts
for
Books
,
as
well
as
for
other
things
,
and
what
is
sincerely
intended
,
may
sometimes
be
read
with
greater
success
,
than
more
accurate
Treatises
.
The
World
is
very
vain
,
and
changes
its
Faces
and
Figures
every
moment
,
yet
true
Religion
is
invariable
,
as
the
Author
of
it
;
and
therefore
we
are
to
steer
our
course
towards
Heaven
by
those
great
Truths
that
are
uniformly
received
amongst
all
Christians
;
and
to
take
heed
,
that
we
do
not
separate
from
the
Catholick
Church
of
Christ
,
her
antient
Rules
and
Constitutions
by
which
she
was
preserved
in
the
Primitive
Ages
.
For
it
is
certain
,
that
God
did
not
suffer
the
Universal
Church
to
deviate
from
the
Apostolical
Discipline
,
when
as
yet
she
was
furnished
with
no
other
Weapons
to
pull
down
Idolatry
and
Superstition
,
than
her
Unity
,
Prayers
and
Universal
Charity
.
There
is
nothing
more
opposite
to
Piety
and
Devotion
,
than
Pride
and
Vanity
;
and
to
despise
the
Wisdom
of
all
our
Predecessors
,
is
,
not
only
arrogant
,
but
impious
.
The
multitude
and
variety
of
later
Sectaries
(
especially
in
the
Isle
of
Britain
)
have
advanced
Atheism
to
a
prodigious
Impudence
;
and
it
is
impossible
to
recover
the
World
(
now
sunk
in
Folly
and
Irreligion
)
but
by
the
extraordinary
Zeal
of
good
Men.
The
decays
of
Piety
in
our
days
appear
openly
amongst
all
Ranks
and
Orders
;
and
this
must
be
imputed
in
a
great
part
to
that
Itch
after
Novelties
,
which
hath
so
fatally
overrun
these
Nations
.
Ambition
and
Faction
,
hath
almost
remov'd
the
distinction
between
things
Sacred
and
Prophane
;
yet
it
is
certain
,
that
the
wrath
of
man
worketh
not
the
righteousness
of
God
;
and
those
pretended
Reformations
that
are
managed
with
Noise
and
Tumult
,
have
ordinarily
no
other
effects
,
than
Sacrilege
and
Confusion
.
We
are
very
apt
to
have
other
thoughts
of
God
and
of
our selves
,
when
we
approach
the
Gates
of
Death
,
from
those
which
we
have
entertained
in
the
days
of
health
and
prosperity
;
and
if
then
we
have
the
least
sense
of
the
World
to
come
,
we
cannot
but
distinguish
true
Zeal
to
advance
the
Power
of
Godliness
,
from
the
insidious
arts
of
grasping
Earthly
Dominion
:
the
first
is
pure
,
calm
and
humble
,
merciful
and
compassionate
;
the
other
being
from
the
Earth
,
is
agreeable
to
that
Spirit
that
prevails
in
the
World
.
OUR
Saviour
founded
the
Church
a
distinct
Society
from
the
World
,
and
therefore
armed
it
with
Spiritual
Laws
and
Censures
,
that
she
might
be
preserved
by
those
Divine
Helps
,
though
all
Earthly
Powers
should
endeavour
to
crush
her
;
and
experience
witnesses
,
that
she
hath
been
more
Victorious
over
Lewdness
and
Infidelity
,
by
her
Patience
and
Sufferings
,
than
by
all
her
Secular
Intrigues
and
Political
Methods
.
When
she
stands
upon
the
immoveable
Pillars
of
her
first
foundation
,
her
outward
Splendor
may
be
eclipsed
,
but
her
inward
strength
is
made
more
firm
and
lasting
by
the
Counterbatteries
that
are
raised
against
her
Peace
and
Prosperity
.
Truth
is
not
ashamed
and
therefore
it
is
Weakness
and
Pusillanimity
to
deny
it
in
the
face
of
Danger
and
Persecution
;
especially
when
the
most
Sacred
Foundations
are
daringly
invaded
and
trampled
upon
:
and
though
Ecclesiastical
Politie
be
thought
now
a-days
as
mutable
as
are
the
inclinations
of
the
people
,
yet
they
who
consider
things
more
maturely
must
see
,
that
the
antient
Faith
cannot
be
preserved
amongst
men
,
but
in
its
Original
Vehicles
of
Primitive
Order
and
Constitution
;
and
when
the
Apostolical
Government
of
the
Church
is
overthrown
,
a
multitude
of
Errors
and
Delusions
creep
into
the
World
,
that
destroy
the
inward
Power
of
Godliness
,
as
well
as
the
outward
Beauty
of
Publick
Worship
.
I
AM
heartily
sorry
,
that
our
Country
should
be
the
Theatre
of
so
many
Complaints
and
Disorders
,
and
that
the
immediate
Servants
of
the
Sanctuary
,
both
Bishops
and
Presbyters
,
should
be
run
down
with
Clamour
and
Violence
,
for
no
other
reason
that
I
know
,
but
because
they
are
separated
from
the
World
to
the
peculiar
Services
of
the
Living
God
:
notwithstanding
of
all
this
,
we
ought
to
possess
our
Souls
in
Patience
,
and
to
believe
,
that
not
a
hair
of
our
head
falls
to
the
ground
without
our
heavenly
Father
.
And
this
one
Truth
may
compose
our
Spirits
against
all
Storms
and
Disasters
,
and
teach
us
to
resign
our selves
without
struggling
to
the
disposal
of
Heaven
.
When
we
are
sincerely
humbled
for
our
Sins
(
both
National
and
Personal
)
he
will
visit
us
again
in
the
multitude
of
his
tender
Mercies
:
and
therefore
it
is
more
our
duty
to
look
unto
him
that
smites
us
,
than
complain
of
our
Oppressors
.
It
may
be
,
that
they
themselves
who
have
been
most
active
in
our
Calamities
,
are
somewhat
sensible
of
their
Cruelty
;
and
if
not
,
we
heartily
pray
,
that
God
would
bring
into
the
way
of
Truth
all
such
as
have
erred
and
are
deceived
.
The
present
Desolations
of
our
Church
may
be
palliated
with
many
little
Excuses
,
but
all
the
Rhetorical
Colours
imaginable
can
never
hide
the
Consequences
of
so
monstrous
a
Change
.
WHEN
we
are
surrounded
with
Difficulties
on
the
right
and
left
hand
,
we
must
make
our
requests
known
unto
God
by
Prayer
;
for
he
is
a
present
help
in
time
of
trouble
.
We
may
meet
with
Crosses
from
the
smallest
things
and
occurrences
;
and
perhaps
our
Afflictions
are
frequently
multiplied
,
that
we
may
be
taught
to
run
unto
God
,
who
can
either
mitigate
or
remove
them
,
or
by
them
exercise
our
Patience
and
Magnanimity
.
God
knows
all
things
,
but
he
seems
to
take
notice
more
particularly
of
such
things
as
we
feel
,
and
recommend
to
his
Infinite
Goodness
and
Compassion
,
so
willing
He
is
to
have
us
depend
on
Him
by
the
closest
adherence
.
THERE
is
nothing
more
pernicious
to
true
Christian
Practice
,
than
wrong
Principles
.
Mat.
6.23
.
Take
heed
therefore
that
the
light
which
is
in
you
be
no
darkness
.
The
fear
of
God
makes
men
move
with
a
reasonable
Steadiness
in
all
their
Actions
;
and
nothing
else
yields
true
Peace
at
the
hour
of
Death
;
A
Conscience
void
of
offence
towards
God
and
towards
Men
,
is
the
surest
Anchor
against
all
our
Fears
and
Conflicts
.
God
continue
his
Presence
with
you
,
that
you
may
seriously
lay
to
heart
the
only
One
thing
necessary
.
This
is
sincerely
prayed
for
by
Much
Honoured
and
Well
Beloved
,
Your
affectionate
,
and
much
obliged
Friend
and
Servant
,
AL.
MONRO
.
THE
Contents
.
-
SERMON
I.
Psal.
cxxxix
.
14
,
15
,
16
,
17.
14
I
Will
praise
thee
,
for
I
am
fearfully
and
wonderfully
made
;
marvellous
are
thy
works
,
and
that
my
soul
knoweth
right
well
.
15
My
substance
was
not
hid
from
thee
,
when
I
was
made
in
secret
;
and
curiously
wrought
in
the
lowest
parts
of
the
Earth
.
16
Thine
eyes
did
see
my
substance
yet
being
unperfect
,
and
in
thy
book
all
my
members
were
written
,
which
in
continuance
were
fashioned
,
when
as
yet
there
was
none
of
them
.
17
How
precious
also
are
thy
thoughts
unto
me
,
O
God!
how
great
is
the
sum
of
them
!
Page
2
-
SERMON
II.
1
Pet.
ii
.
11.
Dearly
Beloved
,
I
beseech
you
as
strangers
and
pilgrims
abstain
from
fleshly
lusts
which
war
against
the
Soul
.
Page
35
-
SERMON
III.
1
John
v.
4.
And
this
is
the
victory
that
overcometh
the
World
,
even
our
Faith
.
Page
73
-
SERMON
IV.
Phil.
iii.
14.
I
press
toward
the
Mark
,
for
the
prize
of
the
high
calling
of
God
in
Christ
Jesus
.
Page
111
-
SERMON
V.
2
Pet.
i.
4.
Whereby
are
given
unto
us
exceeding
great
and
precious
promises
;
that
by
these
you
might
be
partakers
of
the
divine
nature
,
having
escaped
the
corruption
that
is
in
the
world
through
lust
.
Page
141
-
SERMON
VI.
Canticles
iv
.
15.
A
Fountain
of
Gardens
,
a
Well
of
Living
Waters
,
and
Streams
from
Lebanon
.
Page
191
-
SERMON
VII
.
Rom.
xii
.
1.
I
beseech
you
therefore
,
Brethren
,
by
the
mercies
of
God
,
that
you
present
your
Bodies
a
living
sacrifice
,
holy
,
acceptable
unto
God
,
which
is
your
reasonable
service
.
Page
227
-
SERMON
VIII
.
John
xviii
.
11.
Then
said
Jesus
unto
Peter
,
Put
up
thy
Sword
into
the
sheath
,
the
Cup
which
my
Father
hath
given
me
,
shall
I
not
drink
it
?
Page
273
-
SERMON
IX
.
1
Cor.
ii
.
3
,
4
,
5.
And
I
was
with
you
in
weakness
,
and
in
fear
,
and
in
much
trembling
.
And
my
speech
,
and
my
preaching
was
not
with
inticing
words
of
mans
wisdom
,
but
in
demonstration
of
the
Spirit
,
and
of
power
.
That
your
faith
should
not
stand
in
the
wisdom
of
men
,
but
in
the
power
of
God
.
Page
303
-
SERMON
X.
Mat.
v.
20.
For
I
say
unto
you
,
that
except
your
righteousness
shall
exceed
the
righteousness
of
the
Scribes
and
Pharisees
,
ye
shall
in
no
case
enter
into
the
kingdom
of
heaven
.
Page
335
-
SERMON
XI
.
Acts
ii
.
1
,
2
,
3
,
4.
And
when
the
day
of
Pentecost
was
fully
come
,
they
were
all
with
one
accord
in
one
place
.
And
suddenly
there
came
a
sound
from
heaven
,
as
of
a
rushing
mighty
wind
,
and
it
filled
all
the
house
where
they
were
sitting
.
And
there
appeared
unto
them
cloven
tongues
,
like
as
of
fire
,
and
it
sat
upon
each
of
them
.
And
they
were
all
filled
with
the
Holy
Ghost
,
and
began
to
speak
with
other
tongues
,
as
the
Spirit
gave
them
utterance
.
Page
366
-
SERMON
XII
.
Psal.
xxvi
.
6.
I
will
wash
mine
hands
in
innocence
,
so
will
I
compass
thine
Altar
,
O
Lord
.
Page
409
-
SERMON
XIII
.
John
xi
.
25.
Jesus
said
unto
her
,
I
am
the
Resurrection
and
the
Life
;
he
that
believeth
in
me
,
though
he
were
dead
,
yet
shall
he
live
.
Compared
with
1
Cor.
15.12
,
13
,
14.
Now
,
if
Christ
be
preached
,
that
he
rose
from
the
dead
,
how
say
some
among
you
,
that
there
is
no
resurrection
from
the
dead
?
But
if
there
be
no
resurrection
of
the
dead
,
then
is
Christ
not
risen
;
and
if
Christ
be
not
risen
,
then
is
our
preaching
vain
,
and
your
faith
is
also
vain
.
Page
450
ERRATA
.
PAg.
6.
l.
14.
r.
structure
:
p.
13.
l.
20.
r.
shall
:
p.
19.
l.
6.
r.
can
:
p.
30.
l.
8.
r.
employment
:
p.
32.
l.
3.
r.
drag
:
p.
51.
l.
23.
r.
our
:
p.
79.
l.
7.
r.
height
:
p.
121.
l.
27.
r.
intentions
:
p.
138.
l.
13.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
270.
l.
3.
dele
by
:
p.
287.
l.
20.
r.
Verres
:
p.
329.
l.
2.
r.
from
.
A
SERMON
ON
PSALM
cxxxix
.
v.
14
,
15
,
16
,
17.
14.
I
will
praise
thee
,
for
I
am
fearfully
and
wonderfully
made
;
marvelous
are
thy
works
,
and
that
my
soul
knoweth
right
well
.
15.
My
substance
was
not
hid
from
thee
,
when
I
was
made
in
secret
;
and
curiously
wrought
in
the
lowest
parts
of
the
Earth
.
16.
Thine
eyes
did
see
my
substance
yet
being
unperfect
,
and
in
thy
book
all
my
members
were
written
,
which
in
continuance
were
fashioned
,
when
as
yet
there
was
none
of
them
.
17.
How
precious
also
are
thy
thoughts
unto
me
,
O
God!
how
great
is
the
sum
of
them
.
Lord
Verulam
.
IT
was
the
Observation
of
a
learn'd
Philosopher
and
a
great
Statesman
of
our
neighbour
Nation
,
That
a
superficial
Insight
into
Nature
inclin'd
men
to
Atheism
;
but
a
more
thorough
view
of
its
regular
Methods
,
and
the
Causes
of
things
,
did
necessarily
lead
us
to
the
acknowledgment
of
the
Deity
.
HIS
Reason
is
very
plain
:
While
the
Mind
of
Man
looketh
upon
second
Causes
scattered
,
it
may
sometimes
rest
in
them
,
and
go
no
further
;
but
when
we
behold
the
Chain
of
them
confederate
and
link'd
together
,
we
must
needs
fly
to
Providence
,
and
the
contrivance
of
infinite
Wisdom
.
The
Impressions
of
the
Divinity
upon
Nature
,
are
so
legible
,
that
the
Apostle
concludes
such
inexcusable
who
do
not
acknowledge
them
.
Rom.
1.
His
most
glorious
Attributes
are
,
in
a
manner
,
felt
in
the
works
of
Creation
,
even
his
eternal
Power
and
Godhead
,
being
clearly
seen
by
the
things
that
are
made
.
THE
Psalmist
taught
this
Philosophy
before
S.
Paul
,
Psal.
19.
The
heavens
declare
the
glory
of
God
,
the
firmament
sheweth
his
handy
works
;
day
unto
day
uttereth
speech
,
and
night
unto
night
sheweth
knowledge
.
There
is
no
part
of
this
great
Fabrick
of
the
World
,
which
doth
not
direct
us
to
a
Most
Mighty
Being
,
by
whom
it
was
made
.
But
above
all
the
rest
,
the
Heavens
which
are
so
vastly
extended
(
and
wherein
we
see
so
many
glorious
Bodies
)
proclaim
aloud
the
Power
,
Wisdom
,
and
Skill
of
that
supreme
Governor
and
Architector
.
THIS
Consideration
transported
the
Psalmist
unto
the
most
heavenly
Raptures
and
seraphick
Gratulations
,
So
we
find
him
in
the
eighth
Psalm
.
Psal.
8.3
.
When
I
consider
thy
heavens
the
works
of
thy
fingers
,
the
moon
and
stars
which
thou
hast
ordained
,
&c.
i.
e.
When
I
look
up
to
that
celestial
habitation
,
and
consider
the
beauty
of
that
admirable
structure
;
how
richly
thou
hast
gilded
the
roofs
of
thy
outer
house
,
with
the
lights
that
shine
there
;
I
am
struck
down
with
wonder
,
I
know
not
what
to
say
;
that
thou
shouldst
stoop
so
low
as
to
take
notice
of
man
,
or
the
highest
amongst
the
sons
of
men
,
who
dwell
in
houses
of
clay
,
whose
foundation
is
in
the
dust
.
The
inconceivable
distance
between
original
Purity
and
Perfection
and
humane
Misery
.
THIS
Contemplation
is
so
just
and
so
natural
to
the
Souls
of
Men
,
that
it
appeared
frequently
beyond
the
bounds
of
the
Church
.
De
Nat.
Deor.
Tully
argues
pertinently
from
this
Consideration
,
that
it
were
the
grossest
Stupidity
,
the
most
unaccountable
Folly
,
the
most
unreasonable
Madness
,
to
admit
,
that
we
our selves
are
endued
with
a
Principle
of
Wisdom
and
free
Election
;
that
our
Actions
are
managed
by
counsel
and
choice
;
and
yet
think
,
that
the
vast
Machine
of
the
World
,
the
Harmony
of
all
its
parts
,
the
Beauty
,
Order
and
Variety
of
all
its
wonderful
productions
,
should
be
destitute
of
some
supreme
and
infinitely
wise
Contriver
;
to
regulate
its
Motions
and
order
all
its
Revolutions
.
And
this
may
be
discovered
in
the
whole
,
and
through
every
part
of
it
:
the
divine
Providence
displays
its
Artifice
in
the
works
of
Nature
,
to
the
conviction
of
the
most
stubborn
,
and
the
observation
of
the
most
ignorant
.
THE
Lillies
of
the
field
do
exceed
the
glory
of
Solomon
,
and
the
little
Flowers
that
we
overlook
,
preach
the
unimitable
Wisdom
of
their
Creator
.
The
Beauty
of
Nature
,
and
its
Productions
infinitely
surpasses
the
faint
Endeavours
of
human
Skill
and
Invention
.
In
the
best
polish'd
Steel
we
discern
remarkable
protuberances
,
but
when
we
view
the
works
of
Nature
,
whether
by
our
eyes
immediately
,
or
by
the
interposal
of
Microscopes
,
we
are
forc'd
to
say
with
the
Psalmist
,
Marvellous
are
thy
works
,
and
that
my
soul
knoweth
right
well
.
AND
yet
no
part
of
the
visible
frame
of
Nature
points
more
significantly
to
the
Deity
than
the
Body
of
Man
,
which
made
the
devout
Psalmist
retire
into
himself
,
as
into
the
Abstract
and
Epitome
of
the
World
,
the
Quintessence
of
the
Creation
;
he
had
for
a
while
ranged
abroad
,
his
thoughts
ran
the
circuit
of
the
Heavens
,
and
saw
,
as
it
were
,
the
Deity
tuning
the
Spheres
,
ruling
the
Orbs
,
ordering
the
course
of
the
Sun
:
when
he
perceived
that
secret
and
universal
spring
of
Motion
(
the
wheel
within
the
wheels
)
his
unfathomable
Wisdom
,
his
unlimited
Goodness
,
his
irresistible
Power
,
his
active
Providence
,
his
unsearchable
Omniscience
,
his
Eyes
that
pierce
to
the
secrets
that
are
buried
in
darkness
;
then
he
comes
home
fully
satisfied
,
fraughted
,
as
it
were
,
with
the
purchase
of
his
Enquiry
,
I
will
praise
thee
,
O
God
,
&c.
Galen
,
in
his
Book
De
Vsu
Partium
,
(
which
some
say
he
wrote
in
a
kind
of
divine
Enthusiasm
)
the
more
he
viewed
the
Skill
that
is
transparent
in
the
structures
of
human
Bodies
,
the
Wisdom
and
Art
that
shines
in
the
formation
of
all
the
parts
,
the
more
clearly
did
he
discover
the
Author
of
Nature
.
And
tho
he
was
no
great
Friend
to
Religion
,
yet
his
Philosophy
constrained
him
to
acknowledge
,
that
there
was
some
divine
Skill
,
some
invisible
Hand
that
guided
the
motions
of
Nature
and
presided
over
all
its
actings
;
they
appear
to
be
ordered
pondere
,
numero
,
&
mensura
,
every
grain
weight
weighed
in
the
balance
of
infinite
Wisdom
.
WE
cannot
look
abroad
either
below
or
above
,
but
all
things
preach
the
One
Great
Numen
,
whose
Power
and
Presence
runs
to
and
again
,
without
whose
Government
and
Conduct
,
the
Elements
would
break
their
mutual
league
and
correspondence
,
they
would
quickly
jumble
themselves
into
their
original
Chaos
,
and
break
all
the
Laws
of
Order
and
Beauty
.
THIS
is
the
voice
of
universal
Nature
,
but
made
more
loud
and
audible
in
the
structure
of
Man's
Body
.
So
one
of
the
Ancients
reasons
against
that
acute
Heathen
Cecilius
;
●in
.
Foelix
,
p.
mihi
135.
Nihil
in
homine
membrorum
quod
non
&
necessitatis
causa
sit
&
decoris
;
&
quod
magis
mirum
est
eadem
figura
omnibus
,
sed
quaedam
unicuique
lineamenta
deflexa
,
sic
&
similes
universi
videmur
,
&
inter
se
singuli
dissimiles
invenimur
.
after
he
had
considered
the
Heavens
and
the
Earth
,
the
the
four
Seasons
of
the
Year
,
the
Hills
,
Valleys
,
Trees
Mountains
,
the
Stars
and
their
influence
;
he
then
,
as
it
were
,
to
strengthen
his
Argument
,
to
give
it
the
last
stroke
,
that
he
might
force
his
Adversary
to
yield
,
considers
the
structure
of
human
Bodies
,
he
invites
him
to
admire
the
stately
House
that
God
built
for
the
Soul
;
the
five
Senses
plac'd
in
the
higher
rooms
to
view
and
watch
over
the
concerns
of
the
body
,
his
Eye
full
of
Life
and
Majesty
,
most
useful
and
yet
most
beautiful
,
his
erect
Countenance
;
the
convenient
habitation
of
his
Brain
;
his
Veins
,
like
so
many
channels
,
wherein
the
Blood
regularly
circulates
;
his
Nervs
and
Arteries
;
his
Stature
,
Proportion
,
and
Features
;
his
Arms
and
Limbs
;
the
Distance
,
Use
,
and
Situation
of
all
his
parts
,
undeniably
prove
the
Wisdom
of
God
,
that
displays
it self
more
visibly
in
Man
than
any
where
else
.
So
that
(
as
that
excellent
Author
reasons
)
't
is
hard
to
know
,
whether
the
Use
or
Ornament
exceed
one
the
other
:
but
to
be
sure
,
both
are
undeniable
Monuments
of
infinite
Wisdom
and
Omniscience
.
IT
was
then
a
blind
Fancy
in
Epicurus
and
his
Followers
,
to
affirm
,
That
there
was
no
design
in
the
contrivance
of
Man's
Body
.
As
if
so
beautiful
a
Fabrick
had
been
rais'd
by
chance
;
as
if
the
Materials
had
leapt
together
without
counsel
or
foresight
;
as
if
they
had
started
into
this
order
without
the
direction
of
some
wise
and
powerful
Being
;
as
if
blind
Chance
(
which
is
no
cause
at
all
)
had
been
the
Parent
of
Proportion
and
Order
.
But
Tully
affirms
,
There
is
nothing
so
absurd
but
some
of
the
Philosophers
did
own
and
defend
it
.
I
leave
this
Contemplation
,
and
let
us
see
how
far
we
may
improve
the
Psalmists
Philosophy
for
the
Government
of
our
Lives
.
And
The
Text
offers
two
things
to
our
Consideration
.
I.
The
Psalmist's
Acknowledgment
and
Resolution
.
II.
The
Foundation
and
Ground
of
his
Acknowledgment
.
I
consider
the
last
particular
in
the
first
place
;
which
,
tho
it
be
last
in
the
order
of
the
Words
,
is
yet
first
in
order
of
Nature
,
I
mean
the
Ground
and
Foundation
of
his
Acknowledgment
,
Marvellous
are
thy
works
,
and
,
&c.
GOD
placed
Man
among
his
fellow
Creatures
,
as
Superintendent
of
the
lower
World
.
He
is
the
Image
of
God
,
and
in
him
some
rays
of
the
Divinity
appear
,
and
until
such
time
as
he
fell
from
his
Obedience
by
Folly
and
Presumption
,
all
the
lower
Animals
did
acknowledge
him
as
their
Governour
.
He
was
plac'd
upon
the
Theatre
of
the
World
,
to
hold
intelligence
with
Heaven
,
to
be
the
Mouth
and
publick
Orator
of
the
Creation
;
to
admire
the
works
of
God
.
And
he
that
was
thus
taught
to
admire
,
is
himself
one
of
the
greatest
Miracles
in
Nature
.
But
let
us
improve
this
Theory
to
direct
our
Christian
Practice
and
Morals
,
And
First
,
ARE
our
Bodies
thus
curiously
fram'd
,
then
certainly
they
ought
not
to
be
abus'd
to
the
vilest
drudgeries
of
Sin
.
Why
did
God
build
such
beautiful
Tabernacles
?
Did
he
design
this
stately
Habitation
to
be
the
receptacle
of
wild
and
furious
Passions
,
and
unbridled
Appetites
;
to
be
the
dwelling-house
of
unclean
Spirits
?
Is
it
usual
with
wise
and
considerate
Men
to
bestow
so
much
cost
and
pains
in
building
Houses
for
keeping
the
filthiest
Creatures
?
Do
Men
erect
stately
Palaces
for
the
meanest
uses
?
No
certainly
.
No
more
did
God
design
that
our
Bodies
that
are
so
wonderfully
made
,
should
be
the
instruments
of
unrighteousness
.
To
this
purpose
the
Apostle
exhorts
,
Rom.
10
v.
1.
I
beseech
you
by
the
mercies
of
God
,
that
you
present
your
bodies
a
living
Sacrifice
,
holy
and
acceptable
unto
God
,
which
is
your
reasonable
service
.
And
again
,
1
Cor.
6.
v.
15.
Know
ye
not
that
your
bodies
are
the
members
of
Christ
?
How
clear
and
solid
is
the
Consquence
,
v.
20.
You
are
bought
with
a
price
,
wherefore
glorifie
God
in
your
bodies
and
in
your
spirits
which
are
Gods
.
It
was
on
this
Consideration
again
,
that
he
exhorts
the
Thessalonians
,
1
Epist.
4.
v.
4.
That
every
one
should
know
how
to
possess
his
vessel
(
the
Tabernacle
where
the
Soul
dwells
)
in
sanctification
and
honour
.
THE
Nimbleness
and
strength
of
the
body
is
not
to
be
prostituted
to
Sloath
,
Idleness
and
Luxury
,
those
Vices
thwart
the
design
of
God
,
cross
the
purposes
of
our
Creator
,
baffle
and
affront
the
kindness
of
our
great
Benefactor
.
Therefore
we
are
taught
by
the
curious
Fabrick
of
our
Bodies
,
to
remember
,
that
God
takes
special
notice
how
we
employ
them
,
Psal.
494.9
.
Vnderstand
,
O
ye
brutish
among
the
people
,
and
ye
fools
when
will
ye
be
wise
;
he
that
planted
the
ear
shall
he
not
hear
,
and
he
that
formed
the
eye
shall
,
he
not
see
?
LET
me
add
to
this
that
God
is
to
be
worshipped
with
the
Body
as
with
the
Mind
:
For
he
made
both
,
redeemed
both
,
and
will
glorifie
both
.
I
need
not
prove
this
,
it
were
a
reflection
on
the
Gravity
of
my
Hearers
to
offer
at
any
proof
of
that
nature
.
But
there
are
amongst
us
who
have
banished
the
Worship
of
the
Body
out
of
our
Churches
;
to
bow
their
knees
,
or
to
stand
upright
at
some
of
the
more
solemn
pieces
of
Worship
,
is
thought
Superstition
;
and
they
measure
the
Purity
of
Religion
,
by
its
Rusticities
and
Undecencies
,
and
think
that
they
are
never
got
far
enough
from
Rome
,
unless
they
oppose
all
the
decent
Customs
of
the
civilized
World
.
As
if
the
Eternal
Majesty
of
Heaven
,
were
to
be
approached
contrary
to
the
Custom
of
all
Nations
,
the
Devotion
of
all
Churches
,
and
the
common
Sense
of
all
Mankind
.
THE
Devotion
of
such
resembles
the
Superstition
of
those
Pagans
,
that
Strabo
mentions
,
that
offered
none
of
the
Flesh
of
their
sacrifices
unto
their
Gods
,
but
affirmed
that
the
Gods
were
contented
with
the
Blood
only
,
as
if
they
had
no
regard
to
the
Externals
of
their
Worship
.
The
behaviour
of
some
of
us
,
in
the
time
of
God's
worship
,
would
not
become
us
in
the
presence
of
our
Governours
.
But
customary
and
universal
Faults
are
not
so
easily
reformed
,
and
some
of
them
the
more
they
are
reproved
,
the
more
incurable
they
become
.
Secondly
IS
the
Body
so
curiously
framed
?
Is
this
brittle
and
mortal
Edifice
so
artificially
reared
?
Are
there
such
prints
of
the
Finger
of
God
on
this
Tabernacle
,
even
whilst
we
are
here
?
then
judge
what
it
will
be
,
when
it
is
raised
from
the
dust
,
when
it
shakes
of
the
dishonours
of
the
grave
,
and
appears
with
its
Robes
of
Light
;
when
this
unwieldy
clog
of
Flesh
and
Blood
is
made
pure
and
aerial
,
nimble
enough
to
vie
with
the
swiftest
Angels
and
fly
with
ease
in
the
regions
of
Glory
;
when
we
shall
be
all
Life
,
Light
,
Spirit
,
and
Wing
,
fellow
sharers
of
Angelical
Pleasure
.
Now
the
earthly
Tabernacle
drags
and
pulls
down
the
Soul
to
low
and
despicable
Enjoyments
;
then
,
the
Body
is
made
strong
and
refined
,
to
comply
with
the
highest
Capacities
and
Inclinations
of
the
Mind
.
WE
shall
mount
aloft
from
the
Earth
unto
the
Air
,
where
his
imperial
Throne
is
erected
.
We
shall
shine
ass
the
brightness
of
the
firmament
,
and
as
the
stars
for
ever
and
ever
;
when
we
are
got
loose
from
the
Prisons
of
the
Grave
,
and
the
Fetters
of
Corruption
knockt
off
;
but
now
in
our
present
state
,
how
hard
is
it
for
us
to
raise
our
thoughts
to
the
Liberties
of
the
Sons
of
God!
WHEN
we
have
our
feet
upon
the
top
of
Mount
Zion
;
when
we
see
the
Glories
and
Empires
of
this
little
Globe
below
us
,
and
we
our selves
beyond
Danger
and
Temptation
,
far
above
its
frowns
and
flatteries
.
How
will
our
Souls
be
transported
to
find
their
Garments
lighter
?
and
our
selves
encircled
in
the
arms
of
Divine
Love
?
and
instead
of
this
lumpish
Clay
,
this
load
that
damps
and
depresses
our
Spirits
,
the
weight
that
holds
them
in
fetters
and
captivity
,
2
Cor.
5.2
.
we
shall
then
be
cloathed
upon
with
our
house
which
is
from
heaven
,
when
mortality
shall
be
swallowed
up
of
life
,
and
the
shackles
of
our
bondage
broken
to
pieces
.
THE
very
thoughts
of
this
pure
and
Angelick
state
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
if
they
dwelt
seriously
upon
our
spirits
,
might
crack
the
strings
that
tie
our
Souls
to
our
Bodies
;
to
think
that
when
he
shall
appear
,
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
.
WE
cannot
express
the
glory
of
the
Body
after
the
Resurrection
better
,
than
in
the
language
of
the
Scriptures
.
1
Cor.
15.41
.
There
is
one
glory
of
the
sun
,
another
of
the
moon
,
and
another
glory
of
the
stars
;
so
also
is
the
Resurrection
of
the
dead
,
it
is
sown
in
corruption
,
raised
in
incorruption
;
't
is
sown
in
dishonour
,
raised
in
glory
;
't
is
sown
in
weakness
,
raised
in
power
;
't
is
sown
a
natural
body
,
raised
a
spiritual
body
.
Thus
we
are
told
by
the
same
Apostle
to
the
Philippians
,
that
he
shall
change
our
vile
bodies
,
that
they
may
be
fashioned
like
his
glorious
body
,
by
the
power
whereby
he
is
able
to
subdue
all
things
unto
himself
.
With
what
confidence
then
may
we
lay
them
down
in
their
grave
,
since
we
are
sure
to
receive
them
again
pure
and
incorruptible
,
beyond
the
Weaknesses
and
Indispositions
of
their
former
Captivity
.
Joh.
5.28
.
The
hour
is
coming
when
all
that
are
in
their
graves
shall
hear
his
voice
,
we
may
triumphantly
apply
to
our selves
that
place
in
the
book
of
Job
,
19.25
.
I
know
that
my
redeemer
liveth
,
and
that
he
shall
stand
at
the
latter
day
upon
the
earth
,
and
though
after
my
skin
worms
destroy
this
body
,
yet
in
my
flesh
shall
I
see
God
.
Thirdly
,
ARE
our
Bodies
such
curious
Representations
of
his
Wisdom
and
Skill
?
then
we
should
treat
them
honourably
and
decently
after
the
Soul
is
departed
.
The
first
Christians
had
a
great
care
that
the
poorest
of
their
number
should
be
handsomly
interr'd
,
and
many
times
did
they
dress
the
bodies
of
the
meanest
Christians
with
costly
Ointments
and
odoriferous
Spices
;
that
they
might
do
honour
to
the
human
Nature
,
and
testifie
their
hope
of
the
Resurrection
;
that
the
dear
Companions
of
the
Soul
might
be
decently
treated
,
and
laid
in
their
graves
as
in
their
safe
repositories
,
until
the
general
summons
of
the
Arch-Angel
awakened
them
.
WHEN
their
Enemies
observed
their
great
care
of
the
Bodies
of
the
Martyrs
,
(
to
do
the
Christians
despite
)
they
burnt
the
Bodies
of
their
dead
,
and
scatter'd
their
Ashes
in
the
Sea
,
lest
the
Christians
might
have
the
satisfaction
of
doing
the
common
offices
of
humanity
to
their
deceas'd
Relations
.
Certainly
the
Bodies
of
the
dead
should
be
preserved
from
all
rude
Affronts
and
Dishonours
,
and
Churchyards
,
that
are
the
Seminaries
of
the
Resurrection
,
should
not
be
places
of
pasturage
for
all
kind
of
Animals
.
And
would
to
God
that
the
Laity
only
were
to
be
blam'd
for
this
impious
Prophanation
.
BUT
Fourthly
,
Are
our
Bodies
so
curiously
built
?
Judge
what
the
Soul
must
be
,
that
Lamp
of
Light
,
that
Candle
of
the
Lord
,
the
invisible
Jewel
that
's
laid
up
in
that
Casement
;
't
is
no
less
than
the
Breath
of
God
,
it
bears
the
Image
of
the
Deity
in
legible
Characters
.
How
active
and
indefatigable
is
it
in
the
the
search
of
Truth
?
How
much
above
the
Enjoyments
of
Sense
,
and
feculent
Pleasures
of
the
Body
?
With
what
transport
doth
it
embrace
Conclusions
drawn
from
their
Principles
?
How
fond
is
it
of
its
own
Contemplations
,
that
are
raised
on
the
immoveable
Pillars
of
Reason
?
How
swifts
in
its
Thoughts
?
How
easily
does
it
fly
round
the
Earth
,
climb
the
Heavens
and
view
the
Creation
?
'T
is
a
divine
Spark
of
Light
,
from
the
Father
of
Spirits
,
that
glances
in
those
prisons
of
flesh
for
a
while
;
it
's
true
Pleasures
are
pure
and
Angelical
;
it
grasps
Truth
for
the
sake
of
Truth
,
with
Order
and
Complacency
,
and
makes
to
it self
Ladders
of
true
Consequences
from
the
visible
Creatures
,
to
ascend
to
Heaven
.
BUT
let
us
dwell
a
while
longer
on
this
Meditation
.
Did
God
furnish
our
Minds
with
such
noble
Powers
only
to
till
the
Ground
,
and
make
provision
for
the
flesh
to
fulfil
the
Lusts
thereof
?
No
certainly
.
This
vast
and
capacious
Spirit
,
that
than
lodge
so
many
Truths
together
without
Confusion
or
Disorder
,
was
design'd
to
enjoy
God
;
any
thing
else
falls
short
of
its
Height
and
Grandeur
.
WHENCE
is
this
Appetite
of
Immortality
that
we
feel
within
our selves
?
Is
it
altogether
in
vain
?
Did
God
place
it
within
our
Souls
purely
to
vex
us
?
Was
there
nothing
design'd
to
satisfie
it
?
Yes
certainly
;
else
Mankind
had
been
a
phantastick
Impertinence
;
the
vainest
and
the
silliest
nothing
in
the
Creation
.
For
if
in
this
life
only
we
had
hope
,
we
were
of
all
men
the
most
miserable
;
confined
to
the
Earth
,
when
our
Souls
fly
far
beyond
it
;
and
immured
in
the
Walls
of
Flesh
,
when
their
Capacities
dispose
them
for
the
Life
and
Enjoyment
of
Angels
.
ALL
the
rest
of
the
Creatures
have
Objects
proper
for
their
Appetites
;
shall
Man
alone
have
Inclinations
beyond
the
Earth
,
and
yet
die
like
the
Beasts
that
perish
?
Let
no
such
thought
enter
our
Souls
,
for
we
shall
see
him
as
he
is
.
LET
me
add
to
this
,
If
the
Soul
be
so
vivacious
in
its
Walls
of
Flesh
,
when
't
is
chained
in
this
dark
Tabernacle
,
that
(
as
Quintilian
observes
)
it
flies
in
a
trace
from
one
Object
to
another
,
nothing
can
engross
its
power
and
strength
:
how
large
and
comprehensive
must
it
be
,
when
we
come
to
our
Countrey
above
;
when
we
are
united
to
the
original
Wisdom
,
Light
and
Truth
?
What
a
foolish
violence
doe
we
offer
to
our
Souls
,
when
we
bend
and
bow
them
to
earthly
Enjoyments
?
Why
did
we
not
rather
let
them
fly
to
the
place
of
their
rest
and
tranquility
?
Their
natural
motion
is
towards
Heaven
,
and
Christian
Religion
designs
no
more
than
their
Primitive
Liberty
.
WHEN
we
would
persuade
Men
to
be
religious
,
we
need
not
borrow
our
Arguments
from
foreign
Topicks
;
let
them
only
look
inwards
;
let
them
view
the
frame
of
their
own
Souls
,
their
Knowledge
,
Will
and
Memory
;
the
uneasie
Reflections
of
their
Consciences
when
they
do
amiss
,
it
makes
them
taste
,
whether
they
will
or
not
,
the
fears
of
an
impartial
Tribunal
;
that
drags
them
,
in
the
midst
of
their
Jollities
,
before
that
Judge
that
can
neither
be
deceived
nor
be
imposed
upon
.
HEAR
then
the
calm
Reasonings
of
your
own
Spirits
:
you
may
shift
the
force
of
our
Arguments
,
when
we
have
urged
them
with
all
Zeal
and
Sincerity
;
but
you
cannot
hide
your selves
from
that
invisible
Judge
,
your
own
Souls
.
IT
were
Folly
in
the
highest
degree
,
to
feed
a
hungry
Stomach
with
wise
Sayings
,
excellent
Diagrams
:
or
if
such
things
were
offered
for
the
cure
of
a
Man
in
a
raging
Fever
;
this
is
the
Folly
we
transcribe
when
we
endeavour
to
satisfie
our
Souls
with
any
thing
short
of
God
himself
;
the
Satisfaction
and
Happiness
that
we
look
after
is
higher
than
the
Earth
.
The
Earth
says
it
is
not
in
me
;
and
the
Sea
says
it
's
not
in
me
;
and
the
Treasures
of
both
the
Indies
have
nothing
in
them
to
feed
the
strong
Desires
of
Immortality
,
or
to
fill
the
Appetite
of
Reason
.
BUT
Fifthly
,
Are
our
Souls
and
Bodies
such
Monuments
of
the
Divine
Wisdom
?
should
we
not
then
frequently
view
and
consider
our
own
Frame
and
Composition
.
Why
are
we
such
Strangers
to
our selves
?
When
the
Spirit
of
God
moved
upon
the
face
of
the
great
deep
,
the
rest
of
the
Creatures
were
formed
in
their
order
,
as
they
were
commanded
to
appear
;
by
his
word
,
that
commanded
things
which
are
not
as
if
they
were
;
they
were
inded
the
more
negligent
strokes
of
Omnipotence
;
but
MAN
appears
by
his
deliberate
Method
,
and
set
off
with
the
Characters
of
his
Image
,
in
Wisdom
,
Purity
,
Liberty
,
Immortality
.
What
Majesty
in
these
Words
,
Come
,
let
us
make
Man
in
our
own
Image
?
And
if
the
very
rubbish
of
this
Edifice
,
the
ruines
of
him
in
his
lapsed
Condition
be
so
magnificent
;
what
was
he
,
when
but
a
little
lower
than
the
Angels
,
Psal.
8.5
.
crowned
with
glory
and
dignity
?
Especially
when
we
remember
that
still
he
is
capable
of
such
Improvements
.
Recover
him
by
Education
from
his
childish
Vanities
,
from
his
untamed
Lust
and
Passions
,
furnish
him
with
Health
,
Strength
,
all
Wisdom
divine
and
humane
,
invest
him
with
publick
Honour
and
Attendance
,
and
then
he
is
but
some
degrees
below
the
Angels
of
God
.
And
yet
all
this
is
but
a
shadow
and
a
dream
,
in
compare
with
what
Improvements
he
is
capable
of
,
when
regenerate
to
the
Image
of
God
,
and
the
hope
of
Glory
.
ARE
not
we
our selves
then
worthy
of
our
most
serious
thoughts
?
True
Religion
teaches
a
Man
to
converse
with
himself
in
the
noblest
manner
,
to
covet
the
highest
Improvements
of
his
own
Nature
,
to
observe
his
own
Failings
.
Seneca
tells
us
in
one
of
his
Epistles
,
that
it
was
his
custom
every
Night
when
the
candle
was
out
,
calmly
to
examine
himself
,
and
look
narrowly
into
the
Retirements
of
his
own
Conscience
;
this
,
often
and
seriously
performed
,
begat
Calmness
and
Serenity
in
his
Bosom
,
which
he
compares
to
the
Regions
above
the
Moon
,
where
there
are
no
Clouds
,
no
Vapours
,
no
Exhalations
.
BUT
a
wicked
Man
is
afraid
to
look
within
himself
;
the
violent
Earthquakes
and
shakings
of
his
Spirit
,
make
those
Reflections
intolerable
.
Did
we
thus
take
our selves
more
accurately
to
task
,
we
would
not
have
so
much
spare
time
,
to
descant
on
the
Actions
of
others
;
we
should
be
more
merciful
in
our
Censures
,
less
severe
in
our
Reflections
,
more
equitable
and
just
in
all
our
Proceedings
.
When
Pausanias
the
Lacedemonian
desired
Simonides
the
Poet
to
bestow
some
memorable
Saying
upon
him
,
he
gave
him
this
,
Remember
that
you
are
a
man
.
AND
indeed
this
contained
a
Compend
of
the
best
Philosophy
;
did
we
remember
that
we
are
the
Offspring
of
God
,
could
we
prostitute
so
noble
a
Nature
to
serve
the
Devil
?
could
we
debase
our selves
so
far
as
to
truckle
under
the
Violence
and
Servitude
of
our
Passions
.
Tully
hath
an
admirable
Saying
to
this
purpose
;
L.
3.
Off.
Put
the
case
,
saith
he
,
that
we
should
carry
any
thing
so
privately
,
as
that
neither
God
nor
man
should
discover
us
,
yet
we
should
have
such
a
reverence
for
our selves
,
as
not
to
suffer
any
thing
that
is
immodest
,
unjust
,
or
unclean
to
escape
us
.
So
terrible
is
the
witness
of
Conscience
,
and
so
infallible
is
its
decision
,
in
the
great
branches
of
our
Duty
.
THEN
Sixthly
,
Is
Man
such
a
curious
piece
of
workmanship
?
he
must
be
under
the
peculiar
Eye
of
Providence
?
Thus
reasons
St.
Paul
,
Doth
God
take
care
of
Oxen
,
yes
,
the
very
Law
,
thou
shalt
not
muzzle
the
Ox
that
treadeth
out
the
corn
;
prove
sufficiently
,
that
they
are
under
his
care
,
and
the
eye
of
his
Providence
.
BUT
the
care
that
is
extended
to
those
poor
Animals
that
feed
upon
hay
and
corn
,
is
far
below
the
special
care
that
he
hath
of
Mankind
.
His
delight
is
with
the
Sons
of
Men
;
there
is
a
peculiar
eye
of
Favour
that
watches
over
the
human
Race
,
and
yet
a
higher
degree
of
Love
and
Providence
over
good
and
holy
Men.
Psal.
33.13
.
The
Lord
looketh
from
heaven
,
he
beholdeth
all
the
sons
of
men
.
v
,
14.
From
the
place
of
his
habitation
he
looketh
upon
the
inhabitants
of
the
earth
.
v.
18.
Behold
the
eye
of
the
Lord
is
on
them
that
fear
him
,
upon
them
that
hope
in
his
mercy
.
Psal
,
34.7
.
The
Angel
of
the
Lord
encampeth
round
about
them
that
fear
him
,
and
delivereth
them
.
But
his
Love
towards
Mankind
is
so
strong
,
that
it
cannot
fall
under
Words
.
Rom.
8.
He
gave
us
his
Son
,
and
if
he
gave
us
his
Son
,
how
shall
he
not
with
him
also
give
us
all
things
.
He
did
not
take
hold
of
the
nature
of
Angels
,
but
of
the
seed
of
Abraham
.
It
was
his
Love
to
us
that
engaged
him
to
take
upon
him
the
form
of
a
servant
,
and
humble
himself
unto
death
,
even
the
death
of
the
cross
.
Seventhly
,
IF
God
hath
put
such
Marks
of
Beauty
and
Honour
on
the
human
Nature
,
Let
us
love
one
another
.
So
the
Apostle
enjoins
,
Honour
all
men
;
Love
the
brotherhood
.
There
is
something
due
to
our
Nature
,
under
the
cloud
of
the
meanest
Circumstances
:
As
the
Philosopher
alleged
,
when
he
dispensed
his
Alms
to
an
unworthy
Person
,
Non
homini
sed
humanitati
.
Our
Love
must
resemble
the
Benignity
of
God
,
that
maketh
his
Sun
to
rise
on
the
evil
and
the
good
,
and
sendeth
down
Rain
on
the
just
and
unjust
.
LOVE
is
the
life
of
Heaven
,
whence
all
Bitterness
and
Unkindness
is
banished
as
far
as
Hell
;
't
is
planted
in
our
Nature
,
we
are
enclined
to
it
by
our
original
Constitution
;
it
is
the
Livery
of
the
Christian
Religion
,
and
the
Badge
of
our
Profession
.
The
Vices
opposite
to
it
make
up
the
Devil's
Nature
and
his
Torture
too
;
Anger
,
Bitterness
,
Envy
and
Revenge
,
create
those
Storms
that
continually
ruffle
the
composure
of
our
Spirits
;
whereas
the
Practice
of
Christian
Charity
hath
in
it
the
Fore-tastes
of
Heaven
,
and
the
Life
of
the
Blessed
.
THERE
is
no
injury
done
to
us
can
loose
us
from
this
Obligation
;
no
Error
in
Opinion
;
no
Enormity
in
Practice
;
no
Disaster
of
Fortune
;
for
our
Brother
is
of
our
kind
,
and
however
sullied
and
defac't
,
retains
still
the
Image
of
God
.
The
more
frequently
we
consider
this
,
the
more
we
are
obliged
to
the
Psalmist's
resolution
,
I
will
praise
thee
.
Which
leads
me
to
the
Second
Particular
that
I
mentioned
,
viz.
The
Psalmist's
Gratitude
and
Acknowledgment
.
Now
in
speaking
to
this
,
I
shall
First
Mention
some
of
those
Inducements
that
oblige
us
to
it
.
And
then
Secondly
press
the
Practice
of
it
.
1.
GOD
is
to
be
praised
,
because
he
is
the
only
Object
of
Praise
,
Love
and
Admiration
;
nothing
else
can
love
us
again
but
God
,
or
some
other
Creature
that
resembles
God
.
Therefore
St.
John
exhorts
,
Love
not
the
world
,
neither
the
things
that
are
in
the
world
,
if
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
.
AND
if
he
is
to
be
praised
because
of
the
Works
of
Nature
,
how
much
more
because
of
his
inestimable
Love
in
the
Redemption
of
the
World
by
our
Lord
Jesus
Christ
.
Let
the
purest
Spirits
,
in
their
Robes
of
Light
and
Innocence
,
admire
it
,
and
veil
their
Faces
with
their
Wings
,
and
stand
at
a
distance
,
and
behold
what
manner
of
Love
this
is
,
wherewith
the
Father
hath
loved
us
,
that
we
should
be
called
the
Sons
of
God
.
If
we
cannot
fly
about
the
World
with
that
Swiftness
and
Rapidity
as
the
Angels
do
in
Heaven
,
yet
what
hinders
our
Souls
to
center
themselves
in
his
Love
by
the
most
unquenchable
Ardors
,
when
we
contemplate
his
Love
to
Mankind
manifested
in
Jesus
Christ
?
2.
THE
true
exercise
of
our
Reason
requires
it
.
What
is
that
you
admire
?
or
what
is
it
you
pursue
?
The
Principles
of
Reason
are
everlasting
,
and
they
are
never
so
duly
placed
as
on
God
;
who
is
invariable
and
without
shadow
of
turning
;
for
the
world
passeth
away
,
and
the
fashion
thereof
doth
perish
:
but
a
Mind
refined
by
the
Principles
of
Christian
Philosophy
endures
for
ever
.
Do
but
call
to
mind
,
as
M.
Antoninus
hath
it
,
Cap.
ult.
such
as
have
been
in
eminent
Glory
,
the
Hero's
and
Captains
of
former
Ages
;
or
such
as
have
been
tumbled
down
by
Disgrace
,
or
run
down
with
Misery
;
such
as
have
engaged
to
talk
of
all
Men
in
every
Condition
of
Life
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
What
's
become
of
all
those
things
now
?
And
should
our
Reason
spend
its
strength
in
the
chase
of
such
Shadows
,
it
cannot
be
duly
employed
in
such
transient
Vanities
;
had
we
but
a
view
of
the
Impertinencies
and
Vanities
that
pass
in
one
City
,
but
for
one
day
,
how
vain
should
we
find
the
World
to
be
!
3.
To
praise
God
,
is
the
Enjoyment
of
Heaven
.
The
vision
of
God
,
is
nothing
but
the
Light
of
Reason
duly
six'd
on
its
true
Object
,
and
advanc'd
to
its
true
Elevation
,
when
the
Soul
is
dilated
and
enlarged
,
and
expatiates
on
its
proper
Theme
.
Have
you
seen
the
Cedars
or
the
Fir-trees
,
that
rise
so
high
,
and
spread
their
Branches
so
wide
,
from
a
little
Seed
;
just
so
is
the
Soul
,
how
infinitely
beyond
its
present
self
are
its
Operations
then
found
to
be
.
1
Joh.
3.2
.
Beloved
,
now
are
we
the
Sons
of
God
,
and
it
doth
not
yet
appear
what
we
shall
be
,
but
we
know
that
when
he
shall
appear
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
,
Thus
the
Inhabitants
of
Heaven
are
frequently
represented
in
the
book
of
the
Revelations
,
c.
4.10
,
11.
and
elsewhere
,
adoring
the
Excellencies
of
their
great
Creator
.
The
four
and
twenty
Elders
fall
down
before
him
that
sat
on
the
throne
,
and
worshipped
him
that
liveth
for
ever
and
ever
,
and
cast
their
crowns
before
the
throne
,
saying
,
thou
art
worthy
,
O
Lord
,
to
receive
glory
,
honour
,
and
power
,
for
thou
hast
created
all
things
,
and
for
thy
pleasure
they
are
and
were
created
.
And
again
,
chap.
5.
v.
13.
And
every
creature
which
is
in
heaven
,
and
on
the
earth
,
and
under
the
earth
,
and
such
as
are
in
the
sea
,
and
all
that
are
in
them
,
heard
I
saying
,
blessing
,
honour
,
glory
,
and
power
,
be
unto
him
,
that
sitteth
on
the
throne
,
and
unto
the
Lamb
for
ever
.
4.
'T
is
the
Voice
of
universal
Nature
.
Vide
Psal.
148.
5.
THIS
is
it
that
keeps
us
sobet
and
humble
,
and
makes
us
refer
our
prosperous
Successes
to
their
true
Original
;
and
by
this
frame
of
Spirit
,
we
engage
the
divine
Aid
,
we
are
apt
to
idolize
our
own
Strength
,
Wisdom
,
and
Contrivance
,
when
any
thing
answers
our
Expectations
;
we
are
ready
to
erect
Statues
and
Memorials
to
our
own
Conduct
,
as
if
we
our selves
had
brought
the
affair
to
its
desirable
period
.
Thus
the
ungrateful
Person
is
said
by
the
Prophet
Habbakuk
,
c.
1.16
.
to
sacrifice
to
his
net
,
and
burn
incense
to
his
dray
:
how
elegantly
does
the
Royal
Psalmist
trace
his
Mercies
to
their
true
Original
?
how
pathetically
does
he
summon
our
Thoughts
towards
Heaven
?
Psal.
44.
v.
3.
For
they
got
not
the
land
in
possession
by
their
own
sword
,
neither
did
their
own
arm
save
them
,
but
thy
right
hand
,
and
thine
arm
,
and
the
light
of
thy
countenance
.
v.
7.
I
will
not
trust
in
my
bow
,
neither
shall
my
sword
save
me
;
in
God
we
boast
all
the
day
long
,
and
praise
thy
name
for
ever
and
ever
.
This
Conclusion
is
laid
down
by
Solomon
long
ago
,
Eccles.
9.11
.
The
race
is
not
to
the
swift
,
nor
the
battel
to
the
strong
,
nor
bread
to
the
wise
,
nor
riches
to
men
of
understanding
,
nor
favour
to
men
of
skill
.
'T
IS
neither
the
Strength
of
thy
Body
,
nor
the
Wisdom
of
thy
Mind
,
nor
tne
Favour
of
thy
Friends
,
can
accomplish
thy
business
without
the
Aids
of
divine
Providence
;
how
chearfully
then
should
we
adore
and
acknowledge
this
Providence
,
that
twists
it self
with
,
and
secretly
moves
the
most
intricate
affairs
,
Psal.
115.
Not
unto
us
O
Lord
!
not
unto
us
,
but
unto
thy
name
give
glory
:
So
we
find
Job
elegantly
vindicate
himself
,
that
he
did
not
put
his
confidence
in
any
thing
but
in
God
only
,
Job
31.26
,
27.
Psal.
108.3
,
4.
I
will
praise
thee
O
Lord
!
amidst
the
people
,
I
will
sing
unto
thee
among
the
Nations
;
for
thy
mercy
is
great
unto
the
heavens
,
and
thy
faithfulness
unto
the
clouds
;
and
Psal.
139.17
.
How
precious
also
are
thy
thoughts
unto
me
,
O
God!
how
great
is
the
sum
of
them
,
if
I
should
count
them
,
they
are
moe
in
number
,
than
the
sand
,
when
I
awake
I
am
still
with
thee
.
But
,
6.
THIS
is
the
only
Theme
which
cannot
be
exhausted
,
Psal.
139.
If
I
ascend
up
into
heaven
,
thou
art
there
,
&c.
Heaven
,
Earth
,
Sea
,
and
Air
,
proclaim
his
infinite
Goodness
,
and
the
thought
of
every
thing
perishes
,
but
in
its
relation
to
God
:
for
if
you
view
it
under
any
other
relation
,
it
is
but
vanity
and
vexation
of
Spirit
,
and
hath
not
solidity
enough
,
to
abide
the
porings
and
contemplations
of
an
intellectual
Being
.
WHAT
employment
more
proper
for
us
,
than
that
of
the
glorious
Hosts
of
heaven
,
the
invincible
Legions
who
have
Crowns
on
their
heads
,
and
Palms
in
their
hands
,
and
the
glorious
company
of
the
Apostles
,
the
goodly
fellowship
of
the
Prophets
,
the
noble
Army
of
Martyrs
,
the
Seraphims
,
and
the
Cherubims
,
who
are
thus
employed
;
what
exercise
more
proper
for
us
,
who
breath
for
heaven
,
than
to
say
with
the
Psalmist
,
Psal.
45.
I
will
extol
thee
my
God
,
O
King
!
and
I
will
bless
thy
name
for
ever
and
ever
,
v.
2.
every
day
will
I
bless
thee
,
and
I
will
praise
thy
name
for
ever
and
ever
;
v.
3.
Great
is
the
Lord
,
and
greatly
to
be
praised
,
and
his
greatness
is
unsearchable
.
v.
4.
One
Generation
shall
praise
thy
works
to
another
.
To
God
the
Father
,
Son
,
and
Holy
Ghost
,
be
all
Praise
,
and
Dominion
for
ever
.
Amen
.
A
SERMON
ON
1
PET.
2.
V.
11.
Dearly
Beloved
,
I
beseech
you
as
strangers
and
pilgrims
abstain
from
fleshly
lusts
which
war
against
the
Soul
.
FROM
the
ninth
Verse
,
the
Apostle
sets
off
the
Dignity
of
the
Christian
State
,
the
Honour
and
Prerogative
of
that
high
relation
:
Ye
are
a
chosen
generation
,
a
Royal
Priesthood
,
an
holy
Nation
,
a
peculiar
people
.
They
were
thus
advanc'd
,
that
they
might
shew
forth
the
praises
of
him
that
had
called
them
,
out
of
darkness
,
into
his
marvellous
light
.
They
could
not
but
with
the
highest
contentment
and
joy
,
call
to
mind
,
the
difference
between
their
present
and
their
former
condition
.
IT
is
upon
this
foundation
,
that
S.
Peter
makes
his
address
with
so
much
love
and
zeal
,
that
he
may
provoke
them
to
a
life
pure
and
heavenly
,
and
becoming
that
relation
into
which
they
were
lately
adopted
.
IN
the
Verse
that
I
have
read
,
he
alludes
unto
the
Phrase
that
he
made
use
of
,
in
the
first
Verse
of
the
first
Chapter
of
this
Epistle
,
which
is
address'd
to
the
strangers
scattered
throughout
Pontus
,
Galatia
,
Cappadocia
,
Asia
and
Bythinia
,
remov'd
far
from
the
Country
and
Habitation
of
their
Ancestors
.
It
was
easie
for
them
(
from
the
consideration
of
their
Earthly
Pilgrimage
)
to
remember
that
they
were
not
only
strangers
,
with
regard
to
that
Country
;
but
in
a
higher
sense
,
strangers
upon
Earth
,
a
people
distinguished
from
the
World
.
And
not
only
so
,
but
quite
contrary
unto
it
,
and
far
above
it
in
their
aims
,
studies
,
and
desires
.
THAT
which
takes
up
the
thoughts
,
the
talk
,
and
the
admiration
of
Mankind
,
was
so
little
valued
by
our
Saviour
,
that
when
he
cloth'd
himself
with
our
flesh
,
he
drew
up
a
System
of
Religion
,
that
ruin'd
the
esteem
that
such
things
had
got
in
our
affections
;
the
lusts
of
the
eys
,
the
lusts
of
the
flesh
,
and
the
pride
of
life
,
did
in
a
manner
,
command
the
Adorations
of
Jew
and
Gentile
.
He
stript
those
Idols
of
that
meretricious
varnish
and
paint
,
that
had
for
a
long
time
inveigled
Mankind
;
and
he
made
himself
of
no
reputation
,
that
he
might
trample
upon
human
glories
,
and
raise
our
affections
to
that
honor
which
is
solid
and
durable
.
He
exemplify'd
his
Precepts
in
his
own
practice
;
and
by
a
new
Philosophy
raised
mens
Spirits
to
a
clear
sight
of
God
,
to
a
just
value
of
themselves
;
and
consequently
,
to
the
highest
contempt
of
the
World
,
in
all
its
pomps
and
fantastick
appearances
.
THE
Exhortation
that
I
have
read
,
is
so
essential
to
the
Christian
Religion
,
that
it
is
enforc'd
by
its
strongest
arguments
,
every
one
may
see
it
to
be
the
natural
result
and
consequence
of
such
heavenly
Premisses
,
that
we
should
abstain
from
fleshly
lusts
;
because
they
war
(
or
set
themselves
in
battel
array
)
against
the
Soul
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
BY
Fleshly
Lusts
,
I
understand
,
those
passions
,
lusts
,
and
desires
,
that
unregenerate
men
do
pursue
,
with
all
the
strength
,
and
vigor
of
their
Soul
;
whether
they
pröceed
from
covetousness
,
ambition
,
or
sensuality
.
And
though
I
understand
the
words
in
this
extent
and
latitude
;
yet
I
design
to
level
the
most
part
of
my
Discourse
against
fleshly
lusts
in
the
strictest
sense
;
as
they
signifie
all
manner
of
uncleanness
,
contrary
to
chastity
.
General
Discourses
against
vice
,
are
seldom
successful
towards
the
recovery
of
men
from
under
their
dominion
:
and
therefore
when
we
assault
the
body
of
death
,
we
must
level
our
strokes
against
particular
limbs
,
and
members
,
as
the
surest
,
and
the
speediest
way
to
our
victory
.
BUT
that
I
may
discourse
with
the
better
success
,
let
us
consider
First
,
the
Exhortation
it self
,
Abstain
from
fleshly
lusts
,
and
this
Exhortation
is
strengthen'd
with
a
twofold
Argument
;
one
is
taken
from
the
opposition
of
such
lusts
to
the
Soul
;
and
the
other
taken
from
our
present
state
,
condition
,
and
relation
:
We
are
but
pilgrims
and
strangers
.
NOW
that
I
may
make
those
fleshly
lusts
as
odious
to
the
Christian
eye
,
as
is
possible
;
I
will
in
the
first
place
lay
before
you
some
considerations
,
to
represent
them
in
their
true
and
proper
colors
.
And
Secondly
,
I
will
offer
those
Remedies
from
Reason
and
the
holy
Scriptures
,
by
which
we
may
be
defended
against
their
assaults
.
First
,
Do
but
consider
,
that
those
fleshly
lusts
are
directly
opposite
unto
the
Nature
,
Spirit
,
and
Tendency
of
Christianity
.
It
was
our
Saviour's
great
design
,
when
he
took
upon
him
our
Nature
,
to
fortifie
our
Spirits
beyond
the
reach
of
bodily
impressions
;
to
establish
them
in
an
absolute
Empire
and
just
Sovereignty
over
the
Senses
;
to
exalt
that
part
of
us
,
that
is
divine
and
heavenly
to
its
true
elevation
,
that
it
might
no
more
truckle
under
the
body
;
that
the
senses
,
and
all
the
motions
that
we
feel
by
them
,
might
be
kept
at
their
true
distance
,
and
not
meddle
with
that
command
and
authority
that
belongs
to
the
mind
.
In
a
word
,
that
our
Souls
might
be
adorn'd
with
their
true
Glory
and
Majesty
.
When
we
are
thus
set
at
liberty
,
then
,
John
and
not
till
then
,
are
we
free
indeed
;
when
we
remember
the
value
,
strength
,
and
excellency
of
the
Soul
,
which
(
though
it
be
united
to
the
Body
,
and
therefore
must
mind
the
concerns
of
the
Body
,
with
great
care
and
tenderness
,
yet
)
it
more
vigorously
desires
to
be
united
unto
God
.
It
may
subsist
without
its
Union
to
the
Body
,
but
it
cannot
be
happy
,
unless
it
be
united
unto
God
,
so
that
this
Union
of
the
Soul
with
God
is
in
a
manner
folded
up
in
its
very
nature
,
and
essence
.
WE
are
in
the
strictest
sense
the
off-spring
of
God
,
and
it
was
reasonable
for
us
to
expect
,
that
when
the
Son
of
God
did
appear
to
reform
Mankind
,
he
should
level
his
Directions
and
Precepts
against
those
vices
and
sins
,
most
vigorously
,
that
did
sink
the
Soul
below
its
true
glory
and
dignity
;
the
sins
that
took
down
its
Plumes
,
by
which
it
mounted
the
heavens
,
but
now
was
become
soft
,
trifling
,
and
degenerate
.
And
because
no
lusts
did
break
the
vigour
of
our
mind
,
and
blunt
the
edge
of
our
Spirits
,
and
weaken
our
union
with
God
,
more
than
fleshly
lusts
in
the
strictest
sense
;
therefore
do
we
find
the
cautions
against
those
sins
so
frequent
in
the
New
Testament
,
with
this
assurance
,
that
he
that
is
in
Christ
Jesus
hath
crucified
the
flesh
with
the
affections
and
lusts
thereof
.
THE
Arguments
that
S.
Paul
makes
use
of
against
those
sins
are
heavenly
and
sublime
.
1
Cor.
6.19
,
20.
Know
ye
not
that
your
body
is
the
temple
of
the
Holy
Ghost
,
and
you
are
bought
with
a
price
,
therefore
glorifie
God
,
in
your
bodies
and
in
your
spirits
,
which
are
Gods
.
Answerably
to
this
,
we
find
that
the
first
Christians
(
notwithstanding
of
the
blackest
Calumnies
of
their
Pagan
adversaries
)
lived
the
life
of
Angels
in
earthly
Bodies
;
their
Chastity
was
so
great
a
Jewel
in
their
eyes
,
that
many
of
their
Christian
Women
most
cheerfully
resign'd
their
life
,
rather
than
part
with
their
honour
.
And
Tertullian
,
towards
the
close
of
his
Apology
,
resolutely
defies
the
impudence
of
the
Pagans
:
for
they
themselves
did
acknowledg
the
purity
and
innocence
of
the
Christians
in
this
matter
;
because
they
judg'd
it
a
more
intolerable
punishment
for
their
Women
to
be
condemned
to
the
Stewes
,
than
to
suffer
Martyrdom
.
How
many
of
the
Christian
Women
among
the
Romans
,
when
the
Goths
and
Vandals
made
their
Irruption
into
Italy
,
threw
themselves
into
Tyber
,
rather
than
be
expos'd
to
the
savage
Embraces
of
lust
and
dishonour
?
The
Story
of
the
young
man
recorded
by
S.
Jerom
is
very
memorable
,
who
,
feeling
himself
entangled
in
the
embraces
of
a
wanton
Strumpet
,
did
bite
off
his
own
Tongue
,
and
spit
it
in
her
face
,
lest
the
strength
of
his
temptation
,
and
the
weakness
of
humane
nature
,
might
betray
him
into
Indecencies
unbecoming
his
holy
Profession
.
We
see
then
,
it
is
most
certain
and
clear
,
that
fleshly
lusts
are
in
their
nature
and
tendency
,
contrary
to
that
Religion
,
which
our
Saviour
planted
,
and
the
first
Christians
embrac'd
.
But
Secondly
,
LET
us
remember
,
that
these
fleshly
lusts
are
severely
punish'd
both
here
and
hereafter
.
We
are
told
by
Solomon
,
Prov.
6.26
.
that
by
means
of
a
whorish
woman
,
a
man
is
brought
unto
a
piece
of
bread
.
And
the
Parable
of
the
Prodigal
,
in
the
fifteenth
of
S.
Luke
,
represents
the
miserable
estate
of
such
with
great
advantage
;
the
sufferings
that
those
lusts
expose
men
to
are
not
confin'd
to
one
single
capacity
,
but
they
spread
their
Poison
not
only
through
the
body
,
reaching
sometimes
even
beyond
the
bones
,
into
the
marrow
;
but
also
through
all
the
suffering
capacities
of
human
nature
;
health
,
fortune
,
life
,
and
reputation
are
the
ordinary
Sacrifices
that
are
brought
to
the
Altars
of
this
unclean
Devil
.
Solomon
again
tells
us
,
Prov.
66.33
.
That
a
wound
and
dishonour
is
his
reward
,
and
his
reproach
shall
not
be
wiped
away
.
Have
you
sometimes
observed
the
macerated
Skeletons
of
Lust
worn
in
the
Devils
warfare
,
bearing
the
dishonourable
marks
of
their
Masters
service
,
sometimes
in
their
foreheads
,
to
such
a
degree
of
infamy
,
that
hardly
one
would
think
,
that
Mankind
could
be
made
so
miserable
?
And
though
those
Trophies
of
Misery
have
frequently
been
displayed
,
to
the
scandal
of
Religion
,
disgrace
of
human
nature
,
and
the
terrour
of
all
Spectators
;
yet
so
inconsiderate
are
the
most
part
of
Mankind
,
and
so
stupifying
is
the
Enchantment
,
that
it
requires
a
heavenly
frame
,
and
a
bold
Resolution
,
to
subdue
those
imperious
and
stubborn
lusts
.
How
many
did
God
remarkably
punish
for
this
sin
?
Numb
.
25.
Zimri
and
Cozbie
were
slain
in
the
very
act
,
and
four
and
twenty
thousand
of
the
Children
of
Israel
fell
for
their
unlawful
mixture
with
strange
Women
.
And
though
God
had
left
those
filthy
Creatures
without
Punishment
,
yet
the
sin
carries
corruption
in
its
Nature
;
for
he
that
soweth
to
the
flesh
,
shall
of
the
flesh
reap
corruption
,
in
the
most
literal
sense
.
Add
to
all
this
,
the
flames
of
unquenchable
fire
,
that
are
prepared
for
the
Sons
of
Lust
and
Wantonness
in
the
other
World
.
They
may
possibly
escape
the
notice
and
observation
of
earthly
Judges
;
but
when
the
hidden
things
of
dishonesty
are
brought
to
light
,
then
Heb.
13.4
.
God
will
judge
whoremongers
and
adulterers
.
Thirdly
,
CONSIDER
,
that
those
who
give
way
to
this
kind
of
sensuality
,
are
become
stupid
and
irrecoverable
,
Prov.
23.27
.
A
whore
is
a
deep
ditch
,
and
a
strange
woman
is
a
narrow
pit
.
Such
as
are
immerst
in
and
deluded
with
this
enchantment
,
may
be
compar'd
unto
the
Companions
of
Vlysses
,
who
could
not
be
brought
back
to
their
Ships
;
but
by
Whips
and
Rods
,
when
once
intoxicated
with
the
juice
of
that
Herb
amongst
the
Lotophagi
.
We
are
told
by
Solomon
,
Prov.
27.22
.
That
though
you
should
bray
a
fool
in
a
Morter
,
yet
will
not
his
folly
depart
from
him
.
So
apposite
is
the
similitude
that
he
makes
use
of
,
to
express
the
folly
and
sottishness
of
the
Man
,
that
is
entangled
by
the
artifice
and
insinuations
of
a
Whore
,
Prov.
7.22
.
He
goeth
after
her
,
as
an
Ox
goeth
to
the
slaughter
;
the
one
sees
not
his
danger
,
no
more
than
the
other
,
and
as
a
fool
to
the
correction
of
the
stocks
.
Such
is
his
stupidity
,
he
marches
fast
forward
unto
the
fatal
period
of
irrecoverable
Impenitence
,
whence
there
is
no
returning
,
Matth.
12.43
.
When
the
unclean
spirit
is
gone
out
of
a
Man
,
he
walketh
through
dry
places
seeking
rest
,
and
finding
none
,
&c.
The
Devil
hath
the
character
of
the
unclean
Spirit
fastned
upon
him
by
special
propriety
.
I
might
add
to
this
,
that
though
by
our
Nature
,
we
are
a
little
lower
than
the
Angels
;
set
over
the
inferiour
Creatures
,
yet
those
fleshly
lusts
do
sink
us
below
the
beasts
that
perish
.
BUT
in
the
second
place
,
I
promised
from
the
Holy
Scriptures
to
offer
those
Remedies
that
are
most
effectual
to
restrain
,
and
cure
those
vicious
Inclinations
.
And
,
1.
LET
us
maintain
a
lively
sense
of
Gods
universal
presence
,
to
whose
eyes
all
things
are
naked
and
open
:
for
the
night
,
and
the
light
,
are
both
alike
to
him
.
Did
we
dwell
on
the
thoughts
of
his
Nature
with
stedfastness
and
reverence
,
how
easily
would
these
Meditations
quench
and
dissipate
the
fiery
darts
of
the
Devil
?
Did
we
keep
the
eye
of
our
Soul
fixt
on
his
Purity
,
those
impure
Spirits
durst
not
lodg
within
our
bosoms
.
'T
was
this
that
kept
the
modest
and
generous
Soul
of
Joseph
free
and
untainted
,
Gen.
39.9
.
amidst
the
caresses
and
solicitations
of
an
imperious
whorish
Woman
.
This
sense
of
his
presence
,
is
like
the
Angel
,
that
with
a
flaming
sword
guarded
Paradise
.
Our
hearts
thereby
become
(
what
Solomon
says
of
the
Church
)
,
Cant.
4.12
.
A
garden
inclosed
,
and
a
fountain
sealed
.
This
is
it
that
banishes
vain
thoughts
,
idle
musings
,
and
lustful
fancies
from
the
mind
,
Prov.
4.23
.
Keep
thy
heart
with
all
diligence
,
for
out
of
it
are
the
issues
of
life
.
And
Matth.
23.26
.
Cleanse
first
that
which
is
within
the
Cup
and
Platter
,
that
the
outside
of
them
may
be
clean
also
.
If
this
fire
be
not
smother'd
and
quench'd
within
,
it
will
break
out
upon
all
occasions
,
unto
unhandsom
significations
of
that
distemper
that
the
Soul
is
sick
of
.
Therefore
that
we
may
attain
a
masculine
and
a
solid
habit
of
Spirit
,
proof
against
those
temptations
,
that
shake
and
disturb
silly
Souls
:
Let
us
maintain
a
constant
Conversation
in
heaven
;
Let
us
dwell
with
God
until
we
feel
him
,
and
the
beams
of
his
Majesty
and
Power
,
suppressing
all
inordinate
motions
within
us
.
By
this
our
Souls
are
taught
to
fly
aloft
above
those
feculent
Exhalations
,
that
blindfold
the
more
unwary
and
vagrant
Spirits
.
AND
next
to
this
,
let
me
2.
advise
the
keeping
a
strict
guard
over
our
senses
.
It
was
the
resolution
of
Job
,
He
made
a
Covenant
with
his
eyes
;
and
the
Prayer
of
David
,
Psal.
119.37
.
Turn
away
my
eyes
from
beholding
vanity
.
And
our
Saviour
insinuates
how
soon
the
Soul
is
fired
by
those
windows
.
Add
to
this
,
that
we
should
be
careful
of
our
company
.
Can
a
man
(
saith
Solomon
)
carry
fire
in
his
bosom
,
and
not
be
burnt
?
We
are
to
shun
the
Discourses
and
filthy
Communications
of
men
of
corrupt
minds
.
It
was
generously
done
of
Alexander
the
Great
,
to
reject
the
overture
made
to
him
by
some
of
his
Flatterers
of
visiting
the
Wife
and
Daughters
of
Darius
when
taken
Captive
in
the
War
,
because
so
much
commended
for
their
exquisite
Beauty
:
He
said
,
it
was
very
unbecoming
,
and
disgraceful
,
that
he
,
so
famous
a
Conqueror
,
who
had
overcome
so
many
men
,
should
expose
himself
to
the
hazard
of
being
overcome
by
Women
.
In
this
he
was
truly
more
triumphant
than
in
all
his
Victories
besides
:
and
Solomon
proves
,
that
he
that
overcomes
himself
is
more
generously
victorious
,
than
he
that
taketh
a
City
;
the
Conquest
of
the
one
lies
much
in
the
Valour
of
Souldiers
,
Conduct
of
Captains
,
Strength
of
Armies
;
and
all
these
things
may
be
in
the
possession
of
one
remarkable
for
Vice
and
Folly
:
but
the
Victory
over
a
Man
himself
,
proceeds
certainly
from
his
more
divine
half
,
gaining
ground
of
his
earthly
and
sensual
part
.
Here
then
lies
the
true
Excellency
of
our
Nature
,
that
we
are
recovered
from
under
the
Dominion
of
Sensuality
,
to
that
Soveraignty
over
the
Senses
,
which
is
the
Birth-right
of
the
Soul
.
3.
THE
most
apposite
Remedy
that
we
can
advise
men
to
,
for
the
restraint
of
fleshly
Lusts
,
is
Fasting
and
Prayer
.
And
to
tell
freely
what
I
think
in
this
matter
,
most
of
all
the
carnal
Vices
ow
their
beginning
and
growth
to
the
neglect
of
this
Duty
of
Fasting
;
which
I
cannot
so
properly
call
a
particular
Duty
,
as
a
safe
and
sure
Antidote
against
all
Vice
,
especially
when
it
is
attended
with
fervent
Prayer
and
Devotion
.
Our
Saviour
seems
to
join
them
both
together
in
S.
Matthew
26.41
.
Watch
and
Pray
,
that
ye
enter
not
into
temptation
.
And
't
is
most
certain
that
a
full
Belly
is
not
proper
for
Watching
,
and
as
improper
for
fervent
Prayer
.
This
is
acknowledged
by
the
light
of
Nature
;
the
Pagans
at
all
times
when
any
thing
extraordinary
threatened
their
Peace
and
Happiness
betook
them
to
Fasting
and
Prayer
;
so
severe
was
the
Fast
enjoin'd
by
the
King
of
Nineve
.
And
therefore
our
Saviour
made
Fasting
no
new
Precept
of
his
Religion
,
but
only
gives
Directions
about
it
;
that
the
performance
of
it
may
be
kept
safe
from
Hypocrisie
,
Ostentation
,
and
Superstition
.
All
Philosophers
that
endeavoured
to
advance
Morality
to
any
degree
of
Reputation
,
judg'd
it
very
worthy
of
their
Practice
;
not
only
for
the
Sobriety
of
the
Mind
,
but
also
for
the
Health
of
the
Body
;
even
Epicurus
himself
had
his
fasting
days
.
Tho
we
had
not
immortal
Souls
to
save
,
tho
we
had
not
the
View
of
so
glorious
a
Crown
and
Prize
;
yet
when
we
remember
how
many
are
the
Errors
of
our
daily
Conversation
;
how
apt
we
are
to
miscarry
in
the
conduct
of
our
ordinary
business
;
and
how
fond
we
are
of
our
Mirth
,
Friends
,
and
our
ordinary
Delights
,
and
how
readily
our
most
accurate
Reasonings
may
deceive
us
;
how
quickly
our
Tongues
pour
out
those
things
that
are
dishonourable
to
God
,
hurtful
to
our
Neighbours
,
nauseous
to
our
Friends
,
and
disgraceful
to
the
Christian
Religion
;
I
should
think
that
we
have
more
than
ordinary
Inducements
to
oblige
us
to
set
apart
some
Portions
of
our
time
to
converse
with
God
,
and
with
our
own
Souls
.
That
we
who
see
Motes
in
our
Neighbours
eyes
,
may
at
last
pull
out
the
beam
out
of
our
own
.
WHEN
we
read
of
the
strict
Diet
of
the
Apostles
,
to
which
they
were
tied
by
the
common
Law
of
Christianity
,
and
withal
remember
their
ordinary
Entertainment
from
the
World
;
a
Catalogue
whereof
we
have
in
2
Cor.
6.
v.
4
,
5
,
6
,
7.
In
all
things
approving
your selves
as
the
ministers
of
God
,
in
much
patience
,
afflictions
,
in
necessities
,
in
distresses
,
in
stripes
,
in
imprisonments
,
in
tumults
,
in
labours
,
in
watchings
,
in
fastings
.
I
say
,
when
we
call
to
mind
,
that
this
was
their
entertainment
,
one
would
think
,
there
needed
no
more
to
keep
their
flesh
within
bounds
,
and
under
the
perfect
command
of
Religion
.
And
yet
we
find
,
that
the
same
Apostle
last
cited
,
did
use
voluntary
chastisements
and
restraints
towards
himself
,
that
he
might
be
wholly
disengaged
from
all
fleshly
solicitations
,
1
Cor.
9.26
,
27.
I
therefore
so
run
,
not
as
uncertainly
,
so
fight
I
not
as
one
that
beateth
the
air
,
but
I
keep
under
my
body
,
and
bring
it
unto
subjection
,
lest
that
by
any
means
when
I
have
preached
to
others
,
I
my self
should
be
a
cast
away
.
AND
it
is
most
certain
,
the
reason
why
we
are
not
so
successful
in
our
resolutions
against
vice
and
folly
,
is
that
we
are
not
so
particular
in
our
choice
of
particular
means
and
methods
against
particular
sins
.
When
we
beat
the
air
(
in
the
language
of
the
Apostle
)
,
and
never
aim
our
strokes
at
particular
sins
;
we
hover
,
and
are
bewilder'd
in
the
midst
of
many
indefinite
projects
and
fancies
;
if
we
resolutely
fight
against
the
body
of
death
,
we
must
wound
it
in
some
particular
limb
,
before
the
strength
of
the
whole
be
taken
down
.
And
therefore
I
would
heartily
advise
all
serious
men
,
in
their
retirements
to
single
out
some
particular
sin
,
to
which
they
find
themselves
more
inclin'd
,
for
the
object
of
their
special
resistance
.
And
this
method
hath
this
advantage
also
,
that
not
one
sin
falls
,
without
the
ruin
of
many
others
,
to
which
it
is
nearly
related
.
And
to
close
this
advice
in
one
word
,
young
and
robust
people
,
that
are
healthful
and
vigorous
,
where
there
is
no
danger
of
sickness
,
infirmity
,
or
old
age
,
should
frequently
fast
and
pray
,
that
they
may
be
strengthened
against
temptations
,
that
their
Spirits
being
recollected
,
they
may
with
greater
security
venture
abroad
in
the
midst
and
hurry
of
secular
incumbrances
.
So
far
have
I
discours'd
against
Fleshly
Lusts
,
in
their
restrain'd
signification
,
as
they
proceed
from
wantonness
,
and
lasciviousness
.
But
I
see
no
necessity
why
we
may
not
understand
the
Fleshly
Lusts
in
this
place
,
in
their
full
extent
,
as
they
signifie
all
those
unruly
passions
,
and
desires
,
that
act
the
unregenerate
part
of
Mankind
,
and
drive
them
forward
upon
innumerable
Precipices
of
error
,
folly
and
mischief
;
all
of
them
reduc'd
by
S.
John
to
three
heads
,
the
lusts
of
the
flesh
,
the
lust
of
the
eye
,
and
the
pride
of
life
.
All
those
gilded
nothings
,
and
hurtful
Idols
,
that
Mankind
gaze
upon
with
so
much
dotage
and
fondness
,
all
of
them
,
whether
singly
considered
,
or
in
the
bulk
,
are
contrary
to
the
Nature
and
Genius
of
Christianity
,
inconsistent
with
true
peace
and
tranquility
of
mind
,
and
wholly
set
against
the
welfare
of
our
Souls
.
We
have
a
Catalogue
of
them
in
the
Epistle
to
the
Galatians
,
Chap.
5.
v.
19.
In
which
Catalogue
,
the
Lusts
of
the
Flesh
,
strictly
so
called
,
are
placed
in
the
front
,
Now
the
works
of
the
flesh
are
manifest
,
which
are
these
,
Adultery
,
Fornication
,
Vncleanness
,
Lasciviousness
,
Idolatry
,
Witchcraft
,
Hatred
,
Variance
,
Emulations
,
Wrath
,
Strife
,
Seditions
,
Heresies
.
V.
21.
Envyings
,
Murthers
,
Drunkenness
,
Revellings
,
and
such
like
,
of
the
which
I
tell
you
before
,
as
I
have
also
told
you
in
times
past
,
that
they
which
do
such
things
,
shall
not
inherit
the
kingdom
of
God
.
THE
Apostle
then
bids
us
abstain
from
those
Lusts
,
that
are
so
directly
opposite
in
their
nature
and
tendencies
to
the
beauty
and
just
interest
of
our
Souls
.
AND
this
leads
me
to
the
second
Particular
,
that
I
design
to
speak
to
,
and
that
is
,
the
Apostle's
first
argument
against
those
Fleshly
Lusts
,
taken
from
their
opposition
to
the
Soul
.
They
are
drawn
up
in
battel
array
against
the
natural
life
,
as
well
as
the
mind
.
And
that
I
may
make
this
apparent
in
a
few
words
:
'T
is
easie
to
observe
,
that
they
war
against
the
Soul
,
in
its
purest
and
highest
excellencies
;
and
though
they
cannot
commit
a
direct
rape
and
violence
upon
its
Spiritual
Nature
,
yet
do
they
combine
all
their
force
and
strength
,
to
entice
and
allure
it
,
unto
unworthy
compliances
.
And
this
is
so
much
likely
to
succeed
,
in
that
we
are
plac'd
in
the
confines
of
Heaven
and
Earth
.
Our
Souls
hang
between
the
pleasures
of
the
Body
,
and
its
own
Speculations
;
and
these
objects
that
our
Bodies
feel
,
make
such
impressions
upon
us
by
their
neighbourhood
,
that
it
is
with
great
difficulty
▪
that
the
Soul
is
victorious
over
their
importunity
,
and
frequent
assaults
.
Now
all
the
prejudice
that
the
Soul
can
suffer
,
may
be
reduc'd
to
these
three
Heads
.
1.
IT
may
be
sullied
in
its
natural
perfections
and
operations
.
2.
IN
its
moral
endowments
and
accomplishments
.
3.
IT
may
be
depriv'd
of
its
supernatural
rewards
,
and
carnal
Lusts
do
war
against
the
Soul
in
all
these
regards
.
1.
I
SAY
,
they
war
against
it
in
its
natural
perfections
and
excellencies
.
Now
the
true
perfection
of
the
Soul
,
is
,
to
be
united
unto
God
.
This
is
its
natural
element
,
the
contemplation
of
truth
,
is
its
true
and
proper
employment
;
and
if
by
the
enchantment
of
our
Senses
,
we
have
forgot
our selves
,
yet
,
the
accusations
of
our
Consciences
,
the
pricking
,
reproofs
and
regrets
of
our
mind
,
amidst
the
noise
,
and
hurry
of
external
avocations
,
sufficiently
inform
us
,
that
our
Souls
are
violated
against
their
original
tendency
,
when
they
are
made
to
worship
the
Creature
instead
of
the
Creator
.
We
were
originally
design'd
to
view
the
Creation
,
but
not
to
rest
upon
it
,
not
to
dwell
in
its
embraces
;
but
so
far
to
consider
it
,
that
by
those
Ladders
we
might
climb
unto
the
Author
of
our
Being
.
HEAR
then
the
reasonings
of
our
own
mind
.
How
have
we
enslaved
them
,
to
those
mean
and
abject
drudgeries
that
are
unworthy
of
their
Nature
and
Original
?
Now
those
Spirits
that
are
Sisters
to
Cherubims
and
Seraphims
,
by
complying
too
much
with
their
Senses
,
are
become
feeble
,
flat
and
unweildy
,
for
their
more
genuine
and
spiritual
operations
.
Had
we
nothing
else
to
do
,
but
to
make
provision
for
the
Flesh
,
and
fulfil
the
Lusts
thereof
,
we
needed
not
such
Souls
,
as
now
we
are
furnished
with
Souls
that
can
grasp
so
many
truths
together
,
and
lodge
them
without
confusion
,
or
disorder
;
that
search
into
the
Secrets
of
Nature
,
and
feel
pleasures
wherein
the
Body
can
have
no
share
.
Why
ought
we
to
have
such
intellectual
furniture
,
if
we
had
nothing
else
to
do
,
but
to
move
above
the
surface
of
the
ground
for
some
few
Months
,
or
Years
,
and
then
lye
down
in
eternal
silence
,
in
the
cold
embraces
of
the
Grave
?
'T
is
inconsistent
with
the
Goodness
and
Wisdom
of
God
,
to
make
so
noble
a
Creature
,
and
assign
him
no
higher
end
;
than
what
may
be
attain'd
with
greater
advantages
,
by
the
Beasts
that
perish
.
But
those
carnal
lusts
,
do
not
only
weaken
and
blunt
the
edge
and
vigor
of
our
Spirits
,
in
their
natural
perfections
.
BUT
2.
They
do
sully
,
darken
,
and
defile
them
in
their
moral
endowments
.
See
with
what
solemnity
and
magnificence
the
History
of
our
Creation
is
introduc'd
,
Gen.
1.
Let
us
make
man
in
our
Image
.
'T
was
a
design
truly
becoming
the
Majesty
of
God
,
to
repair
the
breaches
made
in
this
Image
.
We
are
fallen
from
our
Original
Life
and
Purity
,
that
beauty
and
light
,
that
adorn'd
our
Nature
,
is
become
almost
deformity
,
and
darkness
;
and
so
incurable
is
this
bruise
and
wound
,
that
all
the
Rules
of
human
Philosophy
,
cannot
remove
the
distemper
.
God
was
manifested
in
our
flesh
,
that
he
might
heal
our
Nature
,
and
restore
his
own
Image
upon
our
Souls
:
he
awakens
us
to
fix
our
eye
on
this
,
as
our
highest
honour
,
to
be
renewed
again
to
the
Image
of
him
that
created
us
.
And
when
he
disparages
the
things
that
chiefly
take
up
the
thoughts
of
Mankind
,
and
endeavours
to
remove
our
mistakes
concerning
them
,
he
does
it
by
this
ponderous
motive
,
Matth.
that
ye
may
be
like
your
Father
which
is
in
heaven
.
To
be
like
God
,
is
the
highest
beauty
,
and
the
most
glorious
ornament
of
rational
Souls
.
The
Image
of
God
consists
in
light
,
power
,
love
,
universal
benevolence
,
unconfin'd
Goodness
,
Charity
,
Patience
,
Greatness
of
Spirit
.
Now
where
those
Graces
are
,
there
heaven
is
begun
,
and
the
Soul
is
made
strong
,
and
impregnated
with
divine
force
,
is
more
than
Conqueror
,
through
Jesus
Christ
that
loved
us
.
WE
have
heard
the
Catalogue
of
the
Works
of
the
Flesh
,
out
of
the
Epistle
to
the
Galatians
;
Let
us
view
next
the
Fruits
of
the
Spirit
,
that
are
reckoned
,
v.
22.
Love
,
joy
,
peace
,
long-suffering
,
Galat.
5.
gentleness
,
goodness
,
faith
,
meekness
,
temperance
,
against
such
there
is
no
Law
.
When
we
confront
the
one
with
the
other
,
the
Fruits
of
the
Spirit
with
the
Lusts
of
the
Flesh
,
there
is
no
doubt
to
be
made
,
but
that
by
the
last
,
our
Souls
are
much
sullied
and
defiled
in
their
moral
endowments
.
3.
THOSE
Fleshly
Lusts
rob
us
of
our
supernatural
rewards
,
not
only
by
their
merit
,
but
by
their
natural
causality
:
they
indispose
us
for
that
place
and
employment
,
where
nothing
enters
that
is
impure
.
Let
us
then
awake
,
and
ask
our selves
,
if
no
consideration
,
no
argument
,
be
strong
enough
,
or
great
enough
,
to
startle
us
out
of
our
sleep
and
lethargy
?
Must
those
Souls
of
ours
that
have
been
made
to
serve
God
,
and
to
converse
with
him
in
the
noblest
manner
,
be
suffered
to
grovel
in
the
dust
,
to
look
no
higher
than
the
entertainments
of
Goats
,
and
Swine
,
and
Worms
?
O!
what
an
indignity
is
this
to
our
Nature
!
what
a
reproach
to
our
Manhood
!
what
a
dishonour
to
the
Author
of
our
Being
!
how
disgraceful
is
it
to
be
accus'd
of
such
follies
,
(
as
tne
most
part
of
Mankind
are
engaged
in
)
before
the
Throne
of
God!
THERE
is
a
second
Argument
to
alienate
our
affections
from
fleshly
lusts
;
and
that
is
taken
from
the
consideration
of
our
state
and
condition
,
We
are
Pilgrims
and
Strangers
:
Men
cut
off
by
their
Religion
,
from
the
Earth
,
whose
aims
and
designs
,
are
for
another
Kingdom
,
and
a
life
more
pure
and
immovable
,
more
fixt
and
serene
.
We
are
told
by
the
Author
to
the
Hebrews
,
that
here
we
have
no
continuing
City
.
THAT
I
may
make
this
a
little
more
clear
,
let
us
enquire
,
in
what
sense
Christians
are
said
to
be
Strangers
upon
Earth
:
and
Secondly
,
What
improvement
we
are
to
make
of
it
.
1.
THEY
are
strangers
in
their
language
.
It
is
the
most
infallible
character
of
a
stranger
;
so
the
Maid
that
accus'd
S.
Peter
,
she
thought
,
she
was
very
sure
he
was
a
Gallilean
.
The
Christian
breaths
in
a
heavenly
air
;
his
heart
(
and
consequently
his
tongue
)
is
perfum'd
with
the
odors
of
heaven
.
S.
James
exhorts
us
,
Chap.
2.
v.
12.
So
speak
ye
,
and
so
do
,
as
they
that
shall
be
judged
by
the
Law
of
Liberty
:
And
the
same
S.
James
in
Chap.
1.
v.
26.
assures
us
,
That
if
any
man
seem
to
be
religious
,
and
bridleth
not
his
tongue
,
he
deceiveth
his
own
heart
,
his
Religion
is
vain
.
And
again
,
He
that
offendeth
not
in
word
,
is
a
perfect
Man
.
THE
faults
of
the
tongue
are
innumerable
,
that
glibe
,
slippery
,
and
nimble
Member
,
that
is
certainly
the
glory
of
our
Nature
,
is
frequently
abus'd
to
the
dishonour
of
God
.
S.
James
,
Chap.
3.
excellently
paints
its
unruliness
and
extravagance
,
v.
6.
And
the
tongue
is
a
fire
,
a
world
of
iniquity
,
so
is
the
tongue
amongst
our
members
,
that
it
setteth
the
course
of
nature
on
fire
,
and
it
is
set
on
fire
of
hell
.
We
are
exhorted
by
the
Apostle
,
to
have
our
speech
seasoned
with
salt
;
that
we
may
know
how
to
answer
every
man
,
with
Christian
discretion
,
modesty
and
charity
,
free
of
all
filthiness
,
error
,
levity
,
slander
,
detraction
,
or
evil
surmisings
.
Let
us
by
our
tongues
discover
the
language
of
our
Country
,
of
that
heavenly
Jerusalem
that
is
above
,
where
the
tongues
of
the
Inhabitants
are
wholly
taken
up
in
the
praises
and
acknowledgments
of
the
Divine
Goodness
.
2.
THEY
are
strangers
with
regard
to
their
Laws
,
Matth.
5.
v.
ult.
Love
your
enemies
,
do
good
to
them
that
hate
you
,
pray
for
them
that
despitefully
use
you
,
bless
them
that
curse
you
.
Can
there
be
any
thing
devis'd
or
thought
of
,
that
runs
more
directly
opposite
to
the
Spirit
and
Genius
that
prevails
in
the
World
?
the
treachery
,
rapine
,
revenge
,
fraud
,
and
ambition
,
that
fill
all
places
with
noise
and
tumult
?
They
that
fight
under
the
Worlds
standard
,
look
upon
those
pure
Laws
of
Christian
,
innocence
,
humility
and
patience
,
as
the
Romantic
follies
of
imagination
.
Their
lust
,
revenge
and
passion
give
them
Laws
;
they
disdain
to
stoop
to
those
Laws
that
are
so
different
from
the
Statutes
of
the
Kingdom
of
darkness
:
and
therefore
the
serious
Christian
is
judg'd
a
fool
by
the
World
,
when
this
undefil'd
Religion
becomes
the
rule
of
his
actions
.
Our
Saviour
in
the
forming
of
his
Laws
,
had
an
eye
to
lessen
and
disparage
all
those
things
that
the
World
most
admires
;
present
and
sharp
revenge
satisfies
the
carnal
man
to
the
highest
degree
;
and
nothing
so
precious
,
and
gallant
in
his
eyes
.
But
the
Christian
Religion
restrains
the
very
first
motions
towards
anger
;
it
stifles
those
flames
,
before
they
break
out
into
malice
,
passion
and
revenge
.
In
a
word
,
it
was
the
design
of
our
Saviour
,
to
strip
the
World
bare
of
that
painted
glory
,
which
it
had
from
our
deluded
imaginations
.
He
came
to
rectifie
our
judgments
,
and
inform
us
,
that
to
make
us
meet
partakers
of
the
inheritance
of
the
Saints
in
light
;
we
must
be
rul'd
by
other
Laws
,
than
the
Laws
and
Threatnings
of
this
World
.
When
such
as
were
left
of
the
Race
of
David
(
relations
of
our
Saviour
)
were
brought
before
Domitian
the
Emperour
,
because
of
his
Jealousie
,
lest
any
of
them
should
aspire
to
the
Crown
;
they
told
him
plainly
,
that
our
Saviour
was
a
King
,
but
his
Kingdom
was
not
of
this
World
;
and
for
themselves
,
all
the
possessions
they
had
,
was
a
few
Acres
,
out
of
which
they
paid
a
good
Tribute
to
him
,
and
maintain'd
themselves
with
the
rest
,
through
their
hard
labour
,
and
great
temperance
.
The
Laws
then
,
and
the
designs
and
aims
of
this
Kingdom
,
are
different
from
the
Laws
,
the
Principles
,
and
the
Maxims
,
by
which
worldly
men
are
govern'd
.
3.
WE
know
they
are
strangers
,
by
their
entertainment
from
the
World
.
The
World
does
not
treat
and
entertain
those
strangers
,
with
that
kindness
and
familiarity
,
they
shew
to
their
own
Children
.
When
the
Samaritans
perceiv'd
,
that
our
Saviour's
face
was
toward
Jerusalem
,
they
persecuted
him
with
all
the
expressions
of
rudeness
and
disdain
.
We
must
not
think
,
that
the
World
should
caress
and
flatter
us
,
if
we
are
the
followers
of
Jesus
:
for
the
Kingdom
and
Inheritance
that
support
us
,
are
of
an
invisible
Nature
.
And
our
Saviour
told
so
much
plainly
to
his
Disciples
,
when
he
was
about
to
leave
them
,
John
15.18
,
19.
If
the
World
hate
you
,
ye
know
that
it
hated
me
before
it
hated
you
,
if
ye
were
of
the
World
,
the
World
would
love
his
own
,
but
because
ye
are
not
of
the
World
,
but
I
have
chosen
you
out
of
the
World
,
therefore
the
World
hateth
you
.
And
again
,
Fear
not
,
for
I
have
overcome
the
World
.
4.
We
know
strangers
by
their
behaviour
,
by
their
way
of
living
and
conversation
.
If
they
differ
in
their
habit
,
their
air
,
their
manner
of
life
,
we
find
that
they
are
persons
of
another
Climate
.
This
is
visible
in
the
Christians
,
though
they
live
in
the
World
,
yet
they
are
not
of
the
World
;
they
are
govern'd
by
the
Laws
of
another
Kingdom
.
We
are
told
by
the
Ancients
,
that
the
Pagans
brought
this
accusation
against
the
Christians
,
that
they
differ'd
in
their
Laws
,
and
way
of
living
,
from
all
Nations
under
Heaven
.
Thus
the
Apostle
exhorts
,
Phil.
2.15
.
That
ye
may
be
blameless
,
and
harmless
,
the
sons
of
God
without
rebuke
,
in
the
midst
of
a
crooked
and
perverse
Nation
,
among
whom
ye
shine
as
lights
in
the
World
.
And
the
Apostle
Peter
exhorts
them
by
their
heavenly
conversation
,
to
put
to
silence
the
ignorance
of
foolish
men
.
The
light
and
beauty
of
Christianity
,
is
a
constant
reproach
to
the
Atheism
and
Irreligion
of
the
World
;
there
is
so
much
of
true
Majesty
,
and
Innocence
,
to
be
seen
in
their
behaviour
,
they
wear
his
Livery
in
defiance
of
all
opposition
,
they
are
known
to
be
of
another
Kingdom
.
5.
THEY
are
Pilgrims
and
Strangers
by
their
motion
,
flight
,
and
journey
from
the
World
;
their
rest
,
and
habitation
is
not
here
;
they
are
on
wing
to
their
Country
,
which
is
above
;
their
designs
and
thoughts
are
there
;
their
biass
,
tendencies
and
breathings
lead
thither
;
they
vilifie
all
the
glory
,
pomp
and
magnificence
of
this
vain
World
;
and
the
Idols
that
the
most
part
of
Mankind
worship
,
are
no
more
in
their
esteem
,
than
the
toys
and
rattles
of
our
Childhood
.
The
Children
of
this
World
dwell
here
with
pleasure
,
the
thoughts
of
their
removal
are
grievous
and
bitter
;
but
we
must
have
the
other
World
constantly
in
our
view
,
and
by
that
prospect
,
order
and
direct
the
whole
course
of
our
actions
.
And
it
is
easie
to
improve
this
truth
to
our
spiritual
advantage
.
And
,
1.
Are
we
strangers
upon
Earth
;
then
let
us
frequently
think
upon
our
Countrey
,
whilst
we
are
almost
frozen
here
,
in
the
regions
of
the
shadow
of
death
.
'T
is
comfortable
to
look
above
,
where
it
is
a
perpetual
Sun-shine
.
This
lower
Country
is
overcast
with
clouds
,
and
vapours
,
and
thick
darkness
;
round
about
us
we
hear
nothing
but
scrieches
,
groans
and
complaints
:
and
though
we
had
no
share
in
those
infelicities
,
yet
it
is
uneasie
to
any
man
,
that
is
not
utterly
void
of
pity
and
compassion
,
to
behold
the
lamentable
miseries
of
others
.
OH
!
when
shall
we
be
above
this
hurry
and
noise
,
this
disorder
and
vexation
?
Can
there
be
any
Cordial
so
strong
to
support
us
,
as
the
thoughts
of
those
many
Mansions
that
are
in
our
Fathers
house
?
Let
us
with
the
Psalmist
,
Psal.
119.
v.
34.
Take
his
Statutes
to
be
our
songs
in
the
house
of
our
pilgrimage
.
When
we
think
of
our
Country
above
,
we
sigh
,
as
the
Babylonian
Captives
,
Psal.
137.
upon
the
banks
of
Euphrates
,
and
hang
our
Harps
upon
the
Willows
;
since
we
are
not
at
liberty
to
sing
the
Songs
of
Zion
,
with
that
harmony
and
delight
we
aim
at
.
'T
is
said
of
Cain
,
that
he
built
a
City
when
he
went
from
the
presence
of
God
,
he
meant
(
as
one
glosseth
it
)
to
fix
his
residence
here
.
But
Abraham
,
Isaac
and
Jacob
,
went
from
place
to
place
,
and
dwelt
in
Tents
,
and
saw
the
promises
afar
off
,
Heb.
11.
and
confessed
that
they
were
but
Pilgrims
and
Strangers
upon
Earth
.
Psal.
120.
v.
5.
Wo
is
me
(
saith
the
Psalmist
)
that
I
sojourn
in
Mesech
,
and
dwell
in
the
Tents
of
Kedar
.
How
frequently
should
we
mount
aloft
in
our
thoughts
and
meditations
?
Such
frequent
flights
from
the
Earth
,
would
secure
us
against
the
flatteries
of
sensuality
;
nay
,
they
provoke
us
to
the
most
vigorous
endeavors
after
the
happiness
of
another
life
.
They
teach
us
to
despise
this
World
with
all
its
pageantry
and
vanity
;
and
with
magnanimity
to
bear
all
the
crosses
incident
to
this
state
.
They
quiet
our
solicitudes
,
and
raise
our
designs
,
to
the
most
noble
and
generous
undertakings
.
They
fill
our
hearts
with
joy
and
peace
,
in
believing
;
and
amidst
all
our
anxieties
and
fears
,
teach
us
to
possess
our
Souls
in
Patience
.
2.
IF
we
are
strangers
here
,
we
ought
to
study
the
dispositions
that
prepare
us
for
the
happiness
reserved
for
us
.
That
Kingdom
above
is
govern'd
by
other
Laws
,
and
the
inhabitants
of
that
place
are
at
liberty
from
their
sins
,
their
fetters
are
knocked
off
,
and
they
wear
Crowns
and
Diadems
,
more
bright
,
than
that
of
the
mightiest
oppressors
.
'T
is
our
business
to
enquire
,
how
near
we
are
to
that
blessed
temper
of
love
and
tranquillity
,
that
prevail
in
the
Regions
of
Light
.
The
general
notion
of
happiness
is
pleasant
to
our
imaginations
,
but
that
life
and
immortality
,
which
is
promis'd
in
the
Gospel
,
cannot
be
possess'd
,
but
by
such
,
whose
Souls
are
of
a
piece
with
it self
.
3.
Since
we
are
strangers
,
we
must
patiently
bear
the
uneasiness
of
our
present
condition
.
We
must
with
zeal
and
courage
undergo
the
roughest
accidents
of
this
Life
.
We
are
not
to
be
caress'd
with
the
delights
and
pleasures
of
this
World
;
we
must
fight
manfully
under
the
Cross
of
Christ
.
We
are
not
to
meddle
with
the
affairs
of
the
World
with
that
concern
and
application
of
mind
,
that
the
Natives
do
:
for
we
are
strangers
;
and
it
is
the
highest
impertinence
for
such
to
engage
too
far
in
other
mens
business
.
Let
us
not
be
startled
too
much
with
the
variety
of
events
here
below
.
Let
us
remain
unsolicitous
and
fixt
in
our
choice
:
for
,
the
Skreen
is
shortly
to
be
drawn
,
and
we
shall
have
a
full
view
of
those
intricate
Methods
of
the
Divine
Providence
,
that
now
perplex
our
enquiries
.
We
shall
have
our
feet
upon
Mount
Zion
,
and
from
thence
look
down
with
joy
,
that
we
have
so
happily
escaped
the
tossings
of
this
tempestuous
Sea
.
To
God
the
Father
,
Son
and
Holy
Ghost
,
be
all
Praise
,
Power
and
Dominion
,
for
ever
.
Amen
.
A
SERMON
ON
1
JOHN
,
Ch.
v.
V.
4.
And
this
is
the
victory
that
overcometh
the
World
,
even
our
Faith
.
TO
prepare
my
way
to
the
Text
,
I
need
not
acquaint
you
with
the
general
scope
and
design
of
this
Epistle
,
that
all
along
breaths
the
Air
of
Peace
and
Love
,
a
strain
of
mildness
and
sweetness
,
that
appear'd
in
all
the
Apostles
;
particularly
in
S.
John
,
who
was
allowed
a
more
familiar
converse
with
our
Saviour
,
than
the
rest
of
the
Disciples
.
FROM
the
beginning
of
this
Chapter
,
we
find
him
describing
the
force
and
activity
of
the
Divine
Nature
,
by
which
we
are
enliven'd
to
higher
actions
than
what
our
Nature
produces
:
for
the
Divine
Nature
being
the
life
communicated
from
,
and
by
God
,
raises
the
Soul
beyond
its
natural
self
,
and
strengthens
us
to
do
all
things
through
Christ
that
loved
us
.
WE
are
taught
by
the
Divine
Nature
immediately
to
place
our
highest
affections
on
God
,
and
this
love
naturally
teacheth
us
obedience
to
his
commands
:
'T
is
in
vain
to
call
him
Lord
,
and
not
to
do
the
things
he
commands
;
such
is
the
force
of
this
Divine
Love
,
it
overcomes
the
World
.
This
life
to
which
we
are
begotten
by
the
Ministry
and
Incarnations
of
our
Saviour
,
is
so
opposite
to
the
corrupt
practices
,
maxims
,
and
designs
,
by
which
this
World
is
govern'd
,
that
it
proclaims
open
war
against
it
:
and
though
he
that
is
in
us
(
in
the
language
of
S.
John
)
be
stronger
than
he
that
is
in
the
World
;
yet
the
World
stands
upon
such
advantages
against
us
,
our
incumbrances
and
weaknesses
hang
so
close
to
us
,
we
are
surrounded
on
all
hands
with
so
many
troubles
and
difficulties
in
our
way
to
heaven
,
that
before
we
overcome
,
we
must
grapple
with
our
enemies
,
and
bear
up
with
Christian
Courage
and
Magnanimity
.
THIS
state
of
Warfare
is
the
Scene
of
our
tryal
and
preparation
,
we
are
Candidates
for
a
Crown
of
Glory
,
and
it
is
unreasonable
that
we
should
expect
it
,
until
first
we
have
given
proof
of
the
Greatness
and
Vivacity
of
our
Souls
.
OUR
Saviour
cloath'd
himself
with
Flesh
and
Blood
,
that
he
might
teach
us
,
who
are
lodged
in
Tabernacles
of
Flesh
,
to
manage
our
weapons
against
our
enemies
:
and
this
spiritual
skill
and
conduct
,
is
visibly
seen
in
our
conquest
and
triumph
over
the
World
,
and
all
its
flatteries
and
engines
.
This
leads
me
directly
to
a
more
particular
view
of
the
words
that
I
have
read
.
And
by
the
World
,
I
understand
nothing
else
,
than
that
Spirit
of
Folly
and
Wickedness
,
that
prevails
amongst
Mankind
.
Which
our
Saviour
opposes
by
his
Gospel
.
And
here
I
take
three
particulars
to
consideration
.
First
,
The
great
opposition
maintain'd
by
the
World
against
Christ
and
his
Disciples
.
Secondly
,
The
possibility
of
our
victory
and
triumph
.
Thirdly
,
The
mean
by
which
this
is
accomplished
,
even
our
Faith
.
As
to
the
First
,
That
the
World
doth
most
despitefully
and
violently
oppose
the
design
and
tendencies
of
Christianity
.
Our
Saviour
did
acquaint
his
Disciples
with
it
,
when
he
was
to
leave
the
World
.
John
15.19
If
ye
were
of
the
World
,
the
World
would
love
his
own
,
but
because
ye
are
not
of
the
World
,
but
I
have
chosen
you
out
of
the
World
,
therefore
the
World
hateth
you
.
BUT
that
I
may
give
you
a
clear
prospect
of
the
opposition
between
the
Spirit
of
the
World
,
and
the
Spirit
of
Christianity
,
let
us
First
,
Consider
the
Laws
and
Maxims
by
which
the
World
is
govern'd
contrary
to
the
rules
of
our
Saviour
.
Secondly
,
The
things
that
the
World
most
admires
,
loves
and
preservs
.
Thirdly
,
The
rewards
it
offers
to
its
friends
and
votaries
.
Fourthly
,
The
manner
by
which
it
acts
its
malice
against
Christ
,
and
his
Disciples
:
and
when
we
have
shortly
viewed
these
particulars
,
we
shall
clearly
see
the
fierce
opposition
against
Christ
,
against
the
Christian
Religion
,
against
the
whole
Oeconomy
of
his
Kingdom
and
Laws
.
As
to
the
first
of
these
,
Are
not
the
Maxims
by
which
the
World
and
its
affairs
are
governed
,
most
opposite
to
,
and
different
from
the
Laws
of
our
Saviour
?
We
are
told
by
him
,
that
,
the
Children
of
this
world
are
wiser
in
their
own
generation
,
than
the
children
of
light
:
They
are
acted
by
principles
of
design
,
subtilty
and
artifice
;
the
other
is
acted
by
a
principle
of
truth
,
integrity
and
simplicity
:
The
one
is
acted
by
fraud
,
cunning
and
avarice
;
the
other
by
purity
,
innocence
,
self-denial
,
patience
and
charity
.
THE
World
applauds
,
and
raises
on
the
wings
of
fame
,
the
man
of
business
,
might
and
dexterity
,
in
managing
and
canvassing
the
labyrinths
and
intrigues
of
affairs
.
BUT
by
the
Laws
of
our
Religion
,
we
are
taught
to
despise
the
World
,
and
all
its
trifling
interests
and
pleasures
;
and
to
consider
the
Wisdom
of
the
World
,
as
the
greatest
impertinence
and
folly
.
By
this
I
do
not
mean
its
Political
Constitutions
,
by
which
its
madness
is
restrained
,
but
I
mean
its
ordinary
practices
.
WE
are
invited
to
other
treasures
far
above
the
gilded
nothings
that
this
World
admires
.
O!
how
empty
is
its
pageantry
,
when
the
varnish
drops
off
,
when
it
appears
naked
to
the
eye
of
Reason
and
Faith
!
So
much
the
World
and
the
genius
of
it
,
teacheth
men
to
value
themselvs
,
to
despise
others
,
to
be
revengeful
,
to
climb
as
high
as
is
possible
;
they
endeavour
to
attract
the
eyes
and
admiration
of
all
men
,
to
satisfie
their
passion
to
the
full
,
to
gather
together
all
the
treasures
of
Nature
,
and
dwell
securely
in
its
embraces
.
But
the
Christian
Religion
teacheth
us
to
see
the
vanity
of
all
those
contrivances
,
the
folly
of
their
passions
,
the
emptiness
of
their
satisfaction
.
WE
are
taught
by
it
,
to
go
to
Heaven
,
through
the
tempests
and
storms
of
this
World
with
a
low
Sail
;
to
prefer
others
to
our selves
,
to
be
patient
under
reproofs
,
to
be
humble
in
the
highest
of
our
prosperity
,
to
be
denyed
to
the
flatteries
of
Sense
;
to
be
unconcerned
and
unsolicitous
for
future
events
,
casting
our selves
with
the
whole
weight
of
our
faith
and
hope
,
upon
the
care
,
wisdom
and
love
of
God
.
We
are
taught
by
it
,
to
cut
off
our
right
hands
,
and
pull
out
our
right
eyes
,
to
bless
them
that
curse
us
,
and
to
do
good
to
them
that
despitefully
use
us
:
In
a
word
,
it
ranverses
and
overturns
the
whole
fabrick
of
the
Worlds
Politicks
,
it
runs
cross
to
all
its
corrupt
designs
,
and
to
the
end
we
may
become
wise
unto
salvation
;
we
must
be
esteemed
fools
in
the
account
of
the
World
:
and
therefore
our
Saviour
frequently
told
his
Disciples
,
that
His
Kingdom
was
not
of
this
world
,
that
it
was
govern'd
by
,
and
established
upon
other
Laws
and
Constitutions
.
Now
when
we
but
shortly
reflect
upon
the
different
Laws
and
Constitutions
,
we
see
clearly
the
opposition
betwixt
Christ
and
the
World
,
the
one
earthly
,
the
other
heavenly
.
Secondly
,
THIS
opposition
appears
,
if
we
will
consider
the
things
that
the
World
most
admires
,
loves
and
preserves
.
We
are
exhorted
by
S.
John
,
1
Ep.
ch.
2.
v.
15.
Love
not
the
world
,
nor
the
things
that
are
in
the
world
,
for
all
that
is
in
the
world
,
the
Lust
of
the
Eyes
,
the
Lust
of
the
Flesh
,
and
the
Pride
of
Life
.
THE
Lust
of
the
Eyes
,
tempts
out
Covetousness
:
the
Lusts
of
the
Flesh
,
set
on
fire
those
appetites
that
deserve
that
name
in
the
strictest
notion
of
the
phrase
.
The
Pride
of
Life
,
are
honors
,
preferments
and
glories
,
that
men
pursue
with
so
much
concern
and
eagerness
.
But
,
How
poor
and
despicable
are
these
things
to
the
enlightned
eye
of
a
Christian
,
that
sees
by
the
eye
of
Faith
?
How
thin
are
they
!
how
unworthy
of
our
choice
!
how
disproportionate
to
the
Soul
of
Man
!
how
feculent
and
paultry
are
the
pleasures
of
Sense
,
attended
with
so
much
toil
in
the
purchase
,
vanity
in
their
enjoyment
,
uncertainty
in
their
continuance
!
And
if
the
World
had
nothing
else
to
make
it
vain
beyond
all
expression
,
but
this
one
thing
,
that
those
who
have
admired
it
most
,
and
sought
those
satisfactions
from
it
,
have
been
forced
at
length
to
acknowledge
,
that
there
was
nothing
in
it
,
but
vexation
of
Spirit
.
This
,
I
say
,
might
convince
us
,
that
the
things
the
World
most
admires
,
are
very
unsuitable
to
the
Soul
of
Man
.
BUT
instead
of
such
things
,
the
Christian
Religion
offers
to
our
view
and
choice
,
the
pure
and
masculine
pleasures
of
Devotion
,
the
savour
of
God
,
the
peace
and
tranquillity
of
our
Consciences
,
the
victory
and
dominion
over
our
lusts
and
passions
,
and
those
riches
that
are
at
Gods
right
hand
in
the
Heavens
.
The
chast
and
solid
satisfaction
of
having
overcome
our
vices
,
brings
more
true
honour
,
than
the
atchievments
that
are
proclaimed
by
the
loudest
fame
.
Fortior
est
qui
se
,
quam
qui
fortissima
vincit
Moenia
.
—
'T
is
more
glorious
to
overcome
evil
habits
,
and
inveterate
diseases
of
the
mind
,
than
to
surprize
,
or
take
by
open
force
a
City
.
IN
a
word
,
let
us
but
remember
what
are
the
conquests
,
glories
,
and
triumphs
,
that
are
exposed
to
our
view
by
the
Christian
Religion
,
and
we
shall
find
that
they
move
in
a
far
higher
Sphere
,
than
the
little
things
that
take
up
the
time
,
talk
,
business
and
thoughts
of
worldly
men
.
THE
voluptuous
Man
sacrifices
his
Soul
to
the
appetites
of
the
flesh
,
as
if
it
had
been
given
him
to
make
provision
for
the
lust
thereof
.
The
rich
Miser
pierces
himself
through
with
so
many
cares
and
fears
,
lest
his
Angels
should
take
wings
to
themselves
and
fly
.
The
Ambitious
is
filled
with
a
Phantom
of
honour
,
which
he
hath
painted
in
his
own
fancy
,
that
he
forgets
his
sleep
,
and
all
things
else
,
to
place
himself
where
he
would
be
.
BUT
the
Christian
Religion
teacheth
us
,
not
only
to
neglect
,
but
despise
such
fantastic
apparitions
,
such
dreams
,
such
nothings
,
that
the
blind
World
adores
with
so
much
pageantry
and
folly
.
We
are
taught
by
it
,
to
recollect
our selves
from
this
hurry
and
madness
,
to
strip
those
things
naked
of
their
borrowed
lustre
,
to
pierce
into
their
very
essence
,
and
feel
that
we
are
not
made
for
such
mean
things
,
as
human
fancy
and
opinion
,
hath
magnified
beyond
their
true
size
,
when
we
come
up
close
to
them
,
and
consider
them
,
then
their
paint
falls
off
,
and
we
must
acknowledge
that
we
were
fools
to
the
greatest
degree
.
So
intangled
are
the
Labyrinths
of
the
World
,
which
made
Augustus
Cesar
wish
so
frequently
for
his
retreat
,
and
ended
many
of
his
Discourses
to
the
Senate
,
with
the
pleasant
hope
of
his
retirement
,
that
now
bore
up
his
Spirit
under
the
load
of
so
many
affairs
.
He
had
so
many
Armies
at
his
command
,
the
Roman
Empire
to
maintain
them
,
he
enjoyed
the
applause
of
the
Wisest
Senate
,
yet
how
did
he
sigh
after
the
advantages
of
enjoying
himself
.
WE
are
in
the
truest
sense
the
off-spring
of
God
,
why
then
should
our
affections
be
mean
?
Why
should
we
so
much
admire
what
is
despicable
?
for
the
world
passeth
away
,
and
the
fashion
thereof
:
but
our
Spirits
and
thoughts
run
parallel
with
eternity
;
nothing
less
can
satisfie
the
immortal
Spirit
of
Man
.
THEREFORE
are
we
exhorted
so
frequently
in
the
New
Testament
,
to
place
our
affections
on
things
alove
,
Coloss.
3.2
and
not
on
the
things
of
the
Earth
;
to
remember
,
that
here
we
have
no
continuing
City
;
that
here
we
are
Pilgrims
and
Strangers
;
Cor.
that
,
when
this
tabernacle
is
broken
down
,
we
have
a
house
with
God
,
not
made
with
hands
,
eternal
in
the
heavens
.
These
,
and
such
treasures
,
are
the
things
that
we
are
taught
to
admire
,
by
our
Religion
:
these
are
the
things
we
are
commanded
to
pursue
,
since
we
are
Heirs
and
Co-heirs
with
Christ
.
HE
holds
forth
to
us
a
Crown
of
immortal
happiness
,
that
the
sight
of
it
might
provoke
us
to
the
most
heroick
efforts
of
virtue
,
piety
,
self-denyal
,
mortification
,
patience
and
humility
.
Now
it
is
most
evident
,
that
the
World
,
and
the
Spirit
of
Christianity
,
pursue
and
admire
things
of
a
different
nature
.
But
this
opposition
will
more
fully
appear
,
if
we
consider
,
Thirdly
,
THE
rewards
by
which
the
World
allures
to
its
friendship
,
and
those
proposed
by
our
Saviour
;
what
do
men
expect
from
the
World
,
when
they
have
sold
themselves
to
serve
it
,
when
they
have
sacrificed
their
time
and
strength
to
court
its
honours
,
and
follow
its
genius
?
Such
as
have
prostituted
their
very
Souls
to
comply
with
its
folly
and
wickedness
,
how
miserable
is
their
gain
?
or
rather
how
infinite
is
their
loss
?
how
emphatick
is
the
Interrogation
of
our
Saviour
,
What
hath
a
man
gained
,
when
he
hath
lost
his
own
Soul
?
We
find
the
World
cannot
relieve
a
Man
,
when
he
hath
most
need
of
help
and
consolation
▪
LET
him
but
put
the
friendship
of
the
World
to
the
Test
,
when
he
groans
under
the
terror
of
Conscience
,
or
when
his
Soul
is
ready
to
leave
his
body
;
and
then
let
him
sincerely
declare
,
what
weak
and
brittle
reeds
these
things
are
,
that
he
most
admired
,
to
support
him
against
his
own
fears
.
WERE
we
so
wise
,
as
in
our
fancy
to
go
down
into
the
Grave
before
we
are
carried
thither
,
to
converse
with
the
dead
that
are
gone
before
us
,
to
live
a
while
under
ground
,
to
wrap
our selves
in
our
Winding
sheets
,
and
then
from
that
place
of
silence
and
darkness
,
to
view
the
things
that
keep
the
Men
of
the
World
so
much
in
agitation
.
WOULD
not
we
be
astonished
to
see
Men
made
after
the
Image
of
God
,
so
much
enslaved
to
those
Idols
of
fancy
,
to
those
shadows
that
vanish
so
quickly
,
to
such
trifles
that
are
the
object
of
childish
appetites
.
Did
we
but
call
to
mind
the
present
regrets
and
tortures
of
the
damned
?
Were
we
allowed
to
see
Dives
turned
down
from
his
sumptuous
Table
,
his
stately
Palace
,
his
numerous
attendants
,
and
fine
linnen
,
into
the
scorching
flames
of
Hell
?
And
on
the
other
side
,
could
we
see
the
Martyrs
,
that
have
gone
through
the
flames
of
persecutions
and
disasters
,
now
seated
above
malice
and
misery
,
in
the
Regions
of
peace
and
love
?
Might
we
from
thence
clearly
see
the
irreconcilable
opposition
between
Christ
and
the
World
in
their
rewards
.
But
Fourthly
,
THIS
appears
in
the
manner
by
which
the
World
acts
its
malice
against
Christ
and
his
Disciples
.
(
1.
)
It
acts
this
malice
by
slander
and
calumny
:
Our
Saviour
told
his
Disciples
,
that
reproach
and
infamy
must
needs
be
their
patrimony
,
if
they
zealously
adhered
to
the
doctrine
and
discipline
of
the
Cross
:
nay
,
't
is
made
so
essential
to
Christianity
,
that
to
be
reproached
for
the
name
of
Jesus
,
makes
up
one
of
its
great
Beatitudes
;
Mat.
5.11
.
Blessed
are
you
when
all
men
speak
all
manner
of
evil
against
you
falsly
for
my
sake
.
He
tells
them
plainly
in
another
place
,
that
they
ought
not
to
be
discouraged
with
the
calumnies
and
reproaches
of
the
world
:
for
if
they
call
the
Master
of
the
house
Beelzebub
,
the
disciples
should
not
think
themselves
above
their
Master
.
THERE
is
nothing
in
human
Nature
more
tender
and
delicate
,
than
the
sense
of
honour
:
God
hath
planted
it
in
our
Nature
,
to
be
a
spur
to
virtuous
and
great
atchievments
.
The
first
Christians
did
sacrifice
even
this
to
the
love
of
Jesus
:
So
S.
Paul
tells
us
,
that
the
Apostles
were
made
the
off
scouring
of
all
things
:
and
our
Saviour
intimates
in
S.
Matthew
,
that
it
was
impossible
for
Christ
and
his
doctrine
to
appear
,
but
he
must
needs
meet
with
slanders
,
libels
and
reproaches
.
John
the
Baptist
came
neither
eating
nor
drinking
,
and
yet
he
is
said
to
have
a
Devil
.
Our
Saviour
came
eating
and
drinking
,
went
to
their
feasts
and
entertainments
,
to
teach
them
that
are
engaged
in
such
meetings
,
the
highest
innocence
and
purity
,
yet
he
is
represented
a
friend
of
publicans
and
sinners
.
THE
Spirit
of
the
World
is
so
perverse
and
humoursom
,
that
it
finds
faults
with
the
Christians
at
every
turn
,
for
every
thing
that
affronts
their
wickedness
,
WE
are
to
persist
as
S.
Peter
exhorts
,
in
well
doing
,
and
by
it
to
put
to
silence
the
ignorance
of
foolish
men
.
Let
us
live
like
the
Disciples
of
Jesus
,
leaving
our
reputation
,
and
what
else
is
dear
to
us
,
to
his
disposal
:
for
we
shall
one
day
be
vindicated
from
the
foolish
and
impertinent
censures
of
Men
,
in
the
view
of
Angels
,
and
Companies
of
just
Men
made
perfect
.
The
hope
of
this
bore
up
the
Spirit
of
S.
Paul
,
as
an
invincible
Rock
against
the
most
violent
storms
.
Rom.
8.33
,
34.
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
,
it
is
Christ
that
dyed
,
yea
rather
that
is
risen
again
from
the
dead
.
Secondly
,
THE
World
manifests
its
hatred
,
by
violent
persecutions
of
the
persons
and
interests
of
the
Christians
.
Did
not
the
whole
World
arm
it self
with
rage
and
indignation
against
the
light
of
the
Gospel
,
when
it
began
first
to
shine
;
and
the
Noble
Army
of
Martyrs
forced
their
way
to
Heaven
,
by
patience
and
invincible
magnanimity
.
How
undaunted
and
fearless
did
they
stand
out
against
the
powers
of
darkness
,
even
when
they
appeared
above
ground
,
in
their
blackest
and
most
terrible
dress
.
They
withstood
their
fury
like
so
many
Walls
of
Brass
,
resisting
unto
blood
,
and
striving
against
Sin
.
How
inveterate
is
the
malice
of
the
Serpent
,
against
the
seed
of
the
Woman
?
The
Spirit
of
Persecution
smoaks
from
the
bottomless
pit
:
and
our
Saviour
told
his
Disciples
no
less
than
that
they
were
to
be
driven
from
their
Synagogues
;
that
they
were
to
be
brought
before
Judges
;
that
they
should
be
hated
of
all
men
for
his
sake
.
And
this
is
not
so
peculiar
to
the
first
Ages
of
Christianity
,
but
that
all
good
men
have
their
share
of
it
in
all
Ages
.
For
S.
Paul
tells
us
,
that
they
must
suffer
persecution
.
But
this
is
not
the
only
way
that
the
World
discovers
its
opposition
to
Christianity
.
But
,
Thirdly
,
By
its
Tentations
,
by
its
soft
&
sly
insinuations
,
by
which
frequently
it
trips
up
the
heels
of
the
greatest
Saints
;
it
lays
snares
for
us
in
every
circumstance
of
our
life
:
what
it
cannot
do
by
open
force
,
it
ventures
to
compass
by
subtilty
and
artifice
.
The
World
is
one
great
Trap
,
and
how
great
a
Miracle
is
it
,
that
we
should
escape
the
flatteries
and
allurements
of
it
?
Since
its
most
plausible
offers
beat
constantly
upon
our
Senses
,
and
we
lye
open
to
all
its
assaults
on
all
quarters
;
we
are
so
near
a
kin
to
the
Earth
,
that
it
makes
easily
impressions
on
us
:
unless
we
are
assured
of
the
victory
,
how
could
we
encounter
so
formidable
an
enemy
,
such
Armies
of
Tentations
on
the
right
and
left
hand
.
WE
had
need
to
listen
to
the
Apostles
exhortation
,
Let
him
that
standeth
,
take
heed
lest
he
fall
.
Our
ground
is
so
slippery
,
our
weaknesses
so
many
,
our
strength
so
small
,
our
enemies
so
active
and
malicious
,
and
the
insinuations
of
Sense
so
deceitful
.
From
what
is
said
,
we
shall
clearly
see
the
opposition
between
the
World
,
and
the
Spirit
of
Christianity
;
and
therefore
let
us
shortly
improve
this
Meditation
for
our
practice
.
First
,
ARE
they
so
opposite
one
to
the
other
?
then
let
us
not
love
the
world
,
Rom.
12.2
.
Be
not
conformed
to
this
world
,
but
be
ye
transformed
in
the
Spirit
of
your
mind
.
Let
us
not
be
moulded
into
the
frame
and
fashion
of
this
World
;
but
let
us
remember
,
we
have
a
more
heavenly
calling
,
higher
nature
,
a
more
Seraphick
Discipline
;
in
a
word
,
we
are
to
steer
our
course
against
the
tyde
,
and
current
of
the
wicked
practices
of
this
World
;
for
even
in
this
sense
the
kingdom
of
heaven
suffereth
violence
,
and
the
violent
take
it
by
force
.
Secondly
,
ARE
they
so
opposite
the
one
to
the
other
?
Let
us
remember
,
that
no
man
can
serve
two
Masters
;
you
cannot
serve
God
and
Mammon
:
If
you
are
the
servants
of
Christ
,
you
must
renounce
the
World
;
for
it
is
a
part
of
our
Baptismal
Engagement
to
do
so
;
Where
the
heart
is
,
there
the
treasure
is
also
:
if
it
be
glued
to
the
World
,
you
must
bid
farewel
to
that
inheritance
incorruptible
,
undefiled
,
eternal
in
the
heavens
.
Thirdly
,
IS
the
World
so
opposite
to
the
designs
of
our
Religion
?
Let
us
fly
beyond
it
in
our
thoughts
and
meditations
:
Let
us
frequently
steal
out
of
the
noise
and
hurry
of
its
incumbrances
and
confusions
,
and
dwell
in
those
Regions
,
where
there
is
nothing
but
peace
and
harmony
,
where
the
Celestial
Choiristers
tune
their
Harps
,
and
run
divisions
in
the
joyful
Praises
of
their
Maker
:
and
to
be
sure
nothing
hath
a
greater
tendency
to
make
us
victorious
over
the
World
,
than
the
frequent
flights
from
its
noise
and
cares
.
And
this
leads
me
to
the
Second
Particular
that
I
design
to
speak
to
,
which
is
,
That
the
Saints
shall
certainly
overcome
the
World
,
notwithstanding
of
its
bitterness
and
oppositions
against
them
;
and
this
I
will
make
good
,
if
we
consider
,
(
1.
)
The
Promise
of
God
for
our
conduct
and
direction
.
(
2.
)
The
Victory
and
Triumph
of
Jesus
Christ
,
as
our
Head
and
Mediator
.
(
3.
)
The
Strength
and
Energy
of
the
Divine
Nature
.
(
1.
)
THE
Promise
of
God
for
our
Conduct
and
Assistance
.
He
hath
said
,
I
will
never
leave
thee
nor
forsake
thee
.
Heb.
We
may
say
of
this
Conflict
with
the
World
,
as
the
Royal
Psalmist
said
of
his
frequent
Combats
with
his
enemies
,
Psal.
144.1
't
is
he
that
teacheth
my
fingers
to
fight
;
and
without
doubt
the
Divine
Wisdom
is
apparent
in
our
Conquest
over
the
World
;
else
how
could
poor
Creatures
(
all
made
up
of
error
,
darkness
and
precipitance
)
venture
on
Tentations
of
all
sorts
without
his
special
Conduct
and
Presence
?
How
quietly
doth
the
Psalmist
rejoice
in
the
Meditation
of
his
fatherly
Care
and
Assistance
.
He
maketh
me
to
lye
down
in
green
pastures
,
he
leadeth
me
beside
the
quiet
waters
,
he
restoreth
my
Soul
,
he
guideth
me
in
the
paths
of
righteousness
for
his
names
sake
,
thy
rod
and
thy
staff
they
comfort
me
.
'T
is
through
God
alone
we
shall
do
valiantly
.
The
weapons
of
our
warfare
are
mighty
through
him
;
he
not
only
treads
Satan
under
our
feet
,
but
the
World
also
,
which
is
the
Devils
great
Confederate
against
the
Saints
.
(
2.
)
WE
are
assured
of
the
Victory
,
through
the
Triumph
and
Victory
and
Jesus
Christ
.
He
hath
bidden
us
himself
be
of
good
cheer
,
for
he
hath
overcome
the
World
.
He
is
the
Lyon
of
the
Tribe
of
Judah
;
he
marcheth
upon
the
Head
of
his
Disciples
with
displayed
Banners
against
the
Legions
of
Darkness
;
the
World
,
Hell
and
the
Grave
,
are
hauled
at
the
Wheels
of
his
triumphant
Chariot
.
Therefore
the
Author
of
the
Epistle
to
the
Hebrews
,
bids
us
consider
the
cloud
of
witnesses
,
but
most
of
all
Jesus
Christ
himself
the
Author
and
Finisher
of
our
Faith
.
When
we
are
like
to
faint
,
when
our
fears
grow
thick
and
dark
,
then
consider
the
Captain
of
our
Salvation
,
who
hath
already
broke
the
force
of
our
enemies
,
and
is
set
down
on
the
right
hand
of
the
Throne
of
God
;
and
there
employes
his
Power
in
Heaven
and
Earth
,
for
the
conduct
,
safety
and
success
of
his
followers
.
Let
us
believe
with
the
Apostle
S.
Paul
,
that
we
shall
be
able
to
do
all
things
through
Christ
that
strengthens
us
.
(
3.
)
WE
are
assured
of
the
Victory
,
by
the
Strength
and
Energy
of
the
Divine
Nature
.
So
we
are
told
in
the
Text
,
that
,
that
which
is
born
of
God
,
overcometh
the
World
:
and
in
Chap.
4.
He
that
is
in
us
,
is
stronger
than
he
that
is
in
the
World
.
If
we
were
to
grapple
with
the
World
by
equal
strength
,
Est
Deus
in
nobis
agitante
calescicimus
illo
.
we
could
not
promise
to
our selves
the
Victory
,
but
we
are
partakers
of
the
Divine
Nature
,
we
are
carried
above
our selves
.
God
is
in
us
in
a
truer
and
higher
sense
,
than
the
Poet
meant
it
.
THE
Divine
Nature
is
full
of
Life
and
Power
,
it
grows
unto
perfection
,
unto
the
stature
of
a
perfect
Man
in
Christ
Jesus
,
until
it
lodge
us
at
last
in
the
bosom
of
God
.
'T
is
a
Coal
from
the
Altar
that
inflames
the
Soul
,
and
consumes
the
Body
of
Death
to
nothing
.
What
is
not
the
Christian
Religion
able
to
do
in
conjunction
with
Omnipotence
?
THIS
is
it
that
wrought
such
incredible
Changes
in
the
World
,
and
if
others
have
been
so
successful
and
victorious
in
their
Conflicts
with
the
World
,
why
ought
we
to
despair
?
Had
not
the
Luminaries
of
the
Church
,
the
same
flesh
to
mortifie
?
the
same
passions
to
overcome
?
the
same
World
to
contend
with
?
and
if
they
overcame
the
World
,
why
may
not
we
be
victorious
also
?
BUT
let
us
improve
this
Meditation
for
our
practice
.
If
we
are
thus
assured
of
the
Victory
,
if
we
do
not
wilfully
desert
our
Stations
,
then
let
us
not
be
discouraged
with
the
Terrors
of
the
World
;
nor
with
those
imaginary
difficulties
,
by
which
Men
frequently
fright
themselves
from
their
duty
.
But
in
the
midst
of
our
fears
and
objections
,
let
us
strengthen
our selves
in
God
,
and
debate
the
matter
with
our
own
Consciences
in
the
Language
of
the
Psalmist
;
Psalm
56.
Why
art
thou
cast
down
,
O
my
Soul
!
hope
in
God
:
remember
,
and
call
to
mind
the
Victory
that
Men
of
like
Passions
have
attained
,
why
do
you
thus
sit
down
hanging
your
head
,
as
if
the
World
were
invincible
?
WHY
do
we
suffer
our selves
so
tamely
to
be
carried
down
the
Stream
?
Let
us
bear
up
against
it
,
and
remember
that
we
have
to
do
with
a
broken
and
conquered
Enemy
;
and
if
we
do
not
shamefully
yield
,
God
will
stand
by
us
,
at
our
right
hand
,
and
make
Vs
more
than
Conquerors
,
through
Jesus
Christ
.
It
is
unbecoming
the
Goodness
of
God
to
leave
us
,
when
we
are
engaged
with
such
formidable
Enemies
.
If
he
be
for
Vs
,
who
can
be
against
Vs
?
Here
we
are
but
Pilgrims
and
Strangers
,
and
since
we
have
renounced
the
World
so
solemnly
,
why
do
we
look
back
upon
it
with
so
much
fondness
and
delight
?
why
are
we
diffident
of
the
Victory
?
For
the
Captain
of
our
Salvation
looks
on
,
and
suffers
us
to
be
surrounded
with
Tentations
,
that
he
may
make
proof
of
our
Courage
,
Constancy
,
Fidelity
,
Loyalty
and
Patience
:
God
looks
on
the
Conflicts
of
his
people
with
delight
;
and
by
their
tryals
and
hard
encounters
,
he
fortifies
their
Souls
for
Immortality
,
which
is
the
prize
.
IT
was
the
glimmering
of
this
Meditation
,
made
so
many
of
the
antient
Philosophers
think
,
Maxim
.
Tyr.
that
a
Man
without
suffering
,
was
without
reputation
:
for
honour
,
by
the
esteem
and
vote
of
all
Mankind
,
belongs
to
them
that
have
suffered
,
and
striven
resolutely
in
the
midst
of
all
disasters
against
Vice
and
its
insinuations
.
To
this
purpose
Seneca
in
his
Book
de
Providentia
,
says
,
That
a
Man
bearing
up
resolutely
against
disadvantages
and
disasters
,
was
a
spectacle
worthy
Jupiter
himself
to
look
on
.
SINCE
then
we
are
furnished
with
better
Principles
,
and
a
clearer
Light
,
let
us
under
the
Conduct
of
our
High
Priest
,
face
all
Tentations
,
and
keep
our
consciences
void
of
offence
towards
God
,
and
towards
Men
;
for
the
things
that
are
terrible
to
Mans
eyes
,
are
but
Scare-Crows
and
Apparitions
to
the
eyes
of
Faith
.
AND
this
leads
me
to
the
third
and
last
Particular
,
that
is
,
The
Mean
by
which
this
Victory
is
obtained
,
the
Apostle
saith
,
Faith
is
our
Victory
.
THE
Figure
is
obvious
enough
;
this
is
the
Mean
and
Weapon
,
by
which
we
trample
under
foot
the
World
,
and
all
its
glittering
vanities
,
and
soar
above
it
.
We
are
by
our
Laws
Citizens
of
another
Kingdom
;
we
are
neither
intangled
with
its
snares
,
nor
blinded
with
its
foolish
hopes
,
nor
govern'd
by
its
pernicious
Maxims
,
nor
dazled
with
its
false
lights
;
while
we
keep
our
eyes
open
to
the
light
of
Faith
,
and
the
Glories
that
our
Jesus
hath
manifested
to
us
in
the
Gospel
,
then
we
grow
too
big
for
this
World
,
and
the
sight
of
that
Inheritance
,
enlarges
our
Souls
,
and
the
Earth
becomes
contemptible
in
our
eyes
.
BUT
that
I
may
make
this
the
more
clear
,
I
shall
endeavour
to
give
light
unto
it
,
by
the
Nature
and
Excellency
of
Faith
it self
,
which
when
we
have
considered
,
this
Conquest
will
appear
to
be
the
most
necessary
result
of
Faith
.
AND
(
1.
)
Consider
,
that
by
Faith
we
are
furnished
with
new
Principles
,
we
have
a
Spirit
giv'n
us
stronger
than
the
World
,
opposite
to
it
,
far
above
it
;
this
is
frequently
asserted
by
S.
John
in
the
same
Epistle
,
That
which
is
born
of
God
,
overcometh
the
World
.
The
Soul
once
touched
with
the
Spirit
and
Love
of
God
,
becomes
nimble
and
active
in
his
service
,
and
able
to
break
through
the
blackest
Clouds
of
opposition
:
what
is
it
can
damp
the
Soul
once
fired
with
the
Love
of
God
?
Did
not
the
Courage
of
the
first
Christians
amaze
the
Heathen
World
,
when
they
saw
them
part
with
every
thing
for
Immortality
?
BUT
when
we
call
to
mind
,
that
the
Divine
Nature
is
the
Seed
of
God
,
we
must
remember
,
that
this
Seed
must
grow
up
to
perfection
,
that
it
cannot
be
choaked
nor
oppressed
.
IT
is
by
Faith
,
that
we
are
made
the
Sons
of
God
;
and
the
ancient
Poets
seem
to
have
a
Notion
of
this
,
when
they
made
their
Heroes
,
and
such
as
were
famous
for
difficult
enterprizes
,
the
off
spring
of
the
Gods
;
the
fancy
may
be
thus
far
allowed
,
That
every
good
gift
and
perfect
donation
is
from
above
:
and
whatever
is
great
and
generous
is
brought
to
perfection
in
the
strength
of
God
.
Christianity
makes
a
thorough
Change
in
the
Souls
of
Men
,
we
are
partakers
of
such
a
Nature
,
as
looses
us
from
the
fetters
of
our
former
prejudices
and
errors
,
and
makes
us
run
contrary
to
our
most
hereditary
and
prevailing
lusts
;
this
Change
is
a
mighty
Argument
for
the
Divinity
of
our
Religion
.
ORIGEN
against
CELSUS
glories
in
this
Argument
,
That
by
the
Doctrine
of
Faith
,
the
fierce
and
barbarous
Scythians
became
mild
,
peaceable
and
calm
.
That
the
soft
and
delicate
Persians
,
became
chast
,
sober
and
religious
.
That
the
Proud
and
Imperious
Romans
,
made
their
Eagles
sit
down
under
the
Cross
of
Christ
.
That
the
Grecians
,
famous
for
their
Eloquence
and
Philosophy
,
despis'd
all
their
Curiosities
,
and
embraced
the
humble
Doctrine
of
the
crucified
Jesus
.
This
Change
had
been
impossible
,
unless
it
had
been
begun
,
and
advanced
by
the
Infinite
Power
of
God
.
SUCH
is
the
Strength
of
Faith
that
so
powerfully
disarms
us
of
our
Lusts
and
Passions
,
and
makes
us
vye
with
the
Angels
themselves
in
the
swiftness
and
alacrity
of
our
obedience
:
by
this
it
is
we
snap
assunder
the
Cords
and
Bands
that
held
us
fast
in
the
Embraces
of
the
World
.
But
(
2.
)
BY
Faith
we
are
not
only
endued
with
the
Divine
Nature
,
but
also
we
have
the
true
Notions
of
God
and
of
our selves
;
the
strength
of
the
World
did
much
consist
in
our
ignorance
.
One
great
reason
why
the
Heathen
World
was
sunk
in
folly
&
wickedness
,
was
this
,
they
had
lost
the
true
knowledge
of
God
;
and
the
Fables
of
the
Poets
were
the
System
of
their
Divinity
;
and
those
Poets
did
represent
their
Deities
as
Actors
of
all
the
Follies
and
Villanies
that
Human
Nature
is
capable
of
:
then
there
was
no
proper
restraint
in
their
Religion
,
to
divert
them
from
Vice
,
since
the
very
Gods
they
adored
,
loved
and
practis'd
it
:
Might
not
they
infer
reasonably
,
that
the
greatest
sinners
might
dwell
with
those
Gods
;
and
that
there
was
not
such
distance
and
hatred
,
betwixt
Sin
and
the
Divine
Nature
.
BUT
our
Religion
teacheth
us
,
that
he
is
of
purer
eyes
,
than
that
he
can
behold
iniquity
;
that
nothing
unclean
shall
enter
the
New
Jerusalem
;
Heb
12.14
.
that
without
holiness
,
it
is
impossible
to
see
God
;
that
the
pure
in
heart
are
only
capable
of
that
Vision
;
Mat.
5.8
.
that
holiness
is
not
only
our
duty
,
but
a
main
ingredient
of
our
happiness
.
THAT
which
I
design
by
this
,
is
,
That
we
could
not
overcome
the
World
,
unless
we
had
clear
Notions
of
the
Divinity
;
and
therefore
we
are
frequently
told
,
that
the
only
begotten
Son
did
reveal
the
Father
unto
us
;
and
the
illuminations
of
the
Prophets
themselves
came
from
him
who
is
the
Eternal
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
enlighteneth
every
man
that
cometh
into
the
World
.
THE
Gospel
manifests
the
eternal
distance
betwixt
God
and
Sin
;
he
is
Life
,
Power
and
Wisdom
,
Greatness
and
Omniscience
;
and
Sin
in
its
very
nature
,
is
darkness
,
misery
,
confusion
and
imperfection
;
then
our
Faith
teacheth
us
to
reason
against
the
World
,
from
the
Divine
Nature
,
as
well
as
from
the
Divine
Authority
;
and
having
by
it
got
a
clear
prospect
of
God
,
Phil.
our selves
,
and
the
immortality
of
our
Spirits
;
what
is
it
that
the
World
can
offer
to
our
choice
,
but
what
we
despise
in
our
esteem
?
(
3.
)
FAITH
gives
us
a
perfect
account
of
the
vanity
of
the
World
,
its
emptiness
and
weakness
;
it
teaches
us
to
come
near
it
,
and
feel
it
.
You
see
the
things
that
the
World
most
admires
,
have
not
their
value
from
their
own
intrinsick
worth
and
solidity
,
but
from
the
fancy
and
opinion
of
men
.
Is
it
not
then
sad
,
that
we
should
be
so
easily
deceived
with
shadows
and
images
of
happiness
?
Those
Nations
that
have
great
store
of
Silver
and
Gold
,
admire
our
Glasses
and
Toyes
,
more
than
their
own
Treasures
.
It
is
not
real
worth
,
but
fancy
,
that
makes
us
idolize
the
World
.
BUT
as
I
have
hinted
before
,
how
useless
is
the
World
to
a
Man
that
begins
to
feel
the
weight
of
Gods
indignation
,
and
the
flames
of
his
wrath
already
kindled
in
his
Conscience
?
Let
the
Man
thus
tortured
,
consult
the
skilful
Physicians
;
let
him
call
about
him
his
great
and
potent
friends
,
his
numerous
and
splendid
family
,
his
servants
and
attendants
,
and
withal
suppose
him
in
the
esteem
and
love
of
all
his
acquaintance
,
and
let
the
World
smile
on
him
with
all
its
flatteries
and
caresses
,
yet
nothing
can
give
him
the
least
case
.
HE
groans
under
the
smart
of
his
invisible
wounds
,
his
Soul
is
inflamed
with
bitter
reflections
,
and
all
the
art
and
skill
of
the
Apothecary
cannot
give
him
one
quiet
and
calm
thought
:
how
thin
and
coarse
are
all
the
Medicaments
that
the
World
offers
us
,
when
we
most
need
relief
?
how
powerful
are
the
enchantments
of
the
World
,
that
we
should
lean
upon
it
,
when
our
Faith
hath
discovered
unto
us
,
how
vain
a
thing
it
is
?
What
can
it
do
at
the
hour
of
death
,
when
we
go
to
a
Country
where
all
its
friendship
is
rejected
?
In
our
greatest
stresses
we
ordinarily
fly
to
those
strong-holds
,
that
we
judge
the
securest
places
,
now
a
man
cannot
be
in
harder
Circumstances
,
than
when
he
is
tossed
between
time
and
eternity
,
ready
to
take
his
flight
into
another
World
;
how
vain
doth
the
World
then
appear
to
him
?
when
his
Conscience
begins
to
waken
,
and
its
accusations
can
no
longer
be
shifted
.
This
I
think
sufficiently
proves
the
Vanity
of
the
World
,
and
the
knowledge
of
this
we
have
by
Faith
,
and
therefore
Faith
is
our
victory
by
which
we
overcome
the
World
.
But
(
4.
)
WE
overcome
the
World
by
Faith
,
because
it
gives
a
fair
prospect
of
another
Kingdom
.
It
is
this
that
lifts
our
affections
above
this
present
World
;
we
begin
to
despise
all
its
offers
,
when
we
know
we
are
heirs
of
God
,
and
co-heirs
with
Christ
Jesus
.
If
we
were
surpriz'd
with
being
chosen
into
the
Roman
Empire
,
how
little
would
we
value
our
former
designs
and
projects
?
The
Christians
look
down
upon
the
World
,
with
a
heavenly
Magnanimity
,
as
a
thing
below
them
;
for
they
fix
their
habitation
above
the
Clouds
,
where
no
Vapour
can
ascend
to
disturb
the
Air.
THE
Contemplations
of
God
,
and
of
that
Pure
and
Angelical
Life
,
makes
us
quite
leave
the
body
,
and
fasten
our
eyes
on
that
Celestial
Inheritance
,
where
the
Stars
of
Light
mutually
glance
Light
to
one
another
,
and
are
all
of
them
enlightened
and
warmed
by
that
Original
Light
,
that
dwells
himself
in
light
inaccessible
.
So
S.
Paul
tells
the
Corinthians
,
2
Ep.
c.
4.
v.
5.
While
we
look
not
at
the
things
that
are
seen
,
but
at
the
things
which
are
not
seen
;
for
the
things
that
are
seen
,
are
temporary
,
but
the
things
that
are
not
seen
,
are
eternal
.
To
this
purpose
the
11th
of
the
Hebrews
is
spent
,
Abraham
saw
the
Promise
afar
off
,
the
Patriarchs
confessed
themselves
Pilgrims
and
Strangers
on
the
Earth
.
Acts.
S.
Stephen
saw
the
heavens
opened
;
how
little
did
he
value
the
Mutinies
and
Cruelties
of
his
Country-men
?
MOSES
(
Heb.
11.24
.
)
despised
the
Court
of
Pharaoh
,
and
the
pleasures
of
sin
for
a
season
,
because
he
had
an
eye
to
the
recompence
of
reward
.
There
was
nothing
charming
or
desirable
,
in
all
the
glory
of
Aegypt
,
when
he
saw
the
invisible
Crown
of
Glory
:
How
could
one
bred
in
the
Court
of
Pharaoh
,
and
in
all
the
Wisdom
of
the
Aegyptians
,
amidst
the
pleasures
and
divertisements
of
the
Court
,
refuse
the
Government
and
Sovereignty
of
so
vast
an
Empire
?
The
World
could
not
see
into
the
reason
of
it
;
they
could
not
but
conclude
him
a
fool
by
their
Maxims
:
but
Faith
gave
him
a
view
of
a
Kingdom
,
above
the
most
radiant
Diadems
,
and
the
brightest
Thrones
on
Earth
,
and
a
Victory
more
noble
,
than
the
Conquest
of
so
many
Provinces
.
O
the
greatness
and
divine
force
of
those
mighty
Souls
,
whose
appetites
and
desires
are
enlarged
by
Faith
!
The
World
cannot
fill
their
thoughts
;
and
therefore
they
by
Faith
overcame
it
,
and
all
its
terrors
and
flatteries
,
as
the
Martyrs
mention'd
in
the
Book
of
the
Maccabees
,
waiting
for
a
better
resurrection
.
SEE
into
what
an
holy
Agony
S.
Paul
did
put
himself
,
when
the
heavenly
Crown
was
in
his
view
.
Phil.
3.
v.
14.
I
press
toward
the
mark
,
for
the
prize
of
the
high
calling
of
God
in
Christ
Jesus
:
I
see
the
Crowns
which
are
prepared
for
the
victorious
,
for
the
unwearied
and
resolute
Disciples
of
the
Cross
:
when
I
bend
my
Soul
to
its
full
force
and
activity
,
to
lay
hold
on
eternal
life
;
such
a
sight
cannot
but
overcome
the
World
;
and
such
a
sight
is
only
had
by
Faith
.
BUT
for
improvement
of
all
these
thoughts
,
Let
us
remember
,
that
the
World
can
never
be
to
us
a
quiet
habitation
,
since
the
opposition
between
it
&
our
Religion
,
is
endless
and
incurable
:
when
we
have
overcome
one
difficulty
,
we
must
look
for
another
:
here
we
are
like
the
Israelites
in
the
Wilderness
,
tossed
from
one
hardship
to
another
:
though
the
World
should
promise
us
fair
,
yet
its
promises
are
deceitful
,
and
its
friendship
is
a
violation
of
our
obedience
to
our
Saviour
.
LET
us
therefore
gird
our
loins
,
and
watch
against
its
subtilties
and
snares
,
as
they
that
wait
for
the
return
of
their
Master
:
if
we
intermit
but
for
a
little
while
,
we
lose
more
ground
,
than
we
are
able
to
recover
for
many
days
.
Let
us
not
therefore
be
slothful
and
negligent
,
lest
our
Master
should
surprize
us
,
and
we
be
found
unprepared
to
make
our
accounts
:
Let
the
World
feel
that
we
are
Christians
;
and
consequently
,
not
only
taught
to
despise
it
,
but
enabled
to
overcome
it
;
that
when
we
leave
it
,
we
may
come
off
the
Field
with
the
applause
of
our
Master
,
and
so
with
joy
and
confidence
,
we
may
give
up
our
Souls
to
his
hands
,
as
unto
the
hands
of
our
most
faithful
Creator
.
To
God
the
Father
,
Son
,
and
Holy
Ghost
,
be
all
Power
,
Praise
and
Dominion
,
World
without
end
.
Amen
.
A
SERMON
ON
PHILIP
.
iii.
14.
I
press
toward
the
Mark
,
for
the
prize
of
the
high
calling
of
God
in
Christ
Jesus
.
IT
is
usual
with
most
Hearers
,
when
the
Text
is
plain
,
when
there
is
nothing
in
it
to
invite
their
Curiosity
,
nothing
beyond
the
common
and
great
Truths
of
Christianity
;
then
,
to
unbend
their
attention
.
As
if
the
substantial
Truths
of
our
Religion
,
that
in
their
Nature
,
Scope
and
Tendency
,
are
design'd
to
beget
,
preserve
and
maintain
,
the
life
,
vigor
and
devotion
of
our
Souls
,
were
only
to
be
preach'd
to
the
Pagans
and
Infidels
.
But
this
Disease
of
the
Mind
,
is
as
dangerous
,
as
common
:
therefore
my
design
from
those
words
,
is
to
leave
upon
your
Memories
a
common
Truth
,
acknowledg'd
by
all
,
and
considered
and
digested
by
very
few
.
AND
as
the
Truth
contain'd
under
these
words
,
is
obvious
and
plain
;
so
are
all
the
Allusions
and
Metaphors
,
under
which
it
is
deliver'd
,
very
familiar
and
easie
.
Those
publick
Games
of
Greece
,
mention'd
almost
by
all
Authors
,
do
naturally
represent
the
fervour
,
activity
and
zeal
of
Christian
Life
,
frequently
compar'd
in
the
Scriptures
to
a
Race
.
And
therefore
all
Interpreters
do
agree
,
that
these
Verses
are
Agonistical
,
and
that
they
carry
in
them
an
immediate
relation
to
those
Games
;
in
which
,
publick
applause
,
generosity
,
courage
and
emulation
,
prompted
the
Competitors
,
to
the
most
accurate
care
,
caution
and
activity
.
WHEN
we
remember
what
an
Age
we
live
in
,
how
far
Atheism
,
Lukewarmness
and
Stupidity
hath
eaten
out
the
vigour
and
zeal
of
Primitive
Devotion
;
should
we
not
cast
back
our
eyes
on
those
glorious
Combatants
of
the
first
Age
,
whose
examples
are
able
,
even
at
this
distance
,
to
put
some
Life
and
Spirit
unto
us
.
THIS
being
the
design
,
and
the
Text
being
plain
(
without
changing
the
natural
Position
of
the
Words
)
,
three
things
offer
themselves
to
our
consideration
:
1.
The
vigour
,
strength
and
activity
of
the
Apostles
motion
.
2.
The
straight
and
unbyass'd
Line
in
which
he
moved
.
3.
The
end
,
scope
and
prize
he
had
in
his
view
;
and
that
is
,
the
prize
of
the
high
calling
of
God
in
Christ
Jesus
.
In
one
word
,
the
Reward
of
Christianity
.
Of
these
in
order
;
1.
GOD
is
to
be
serv'd
now
under
the
New
Testament
,
with
a
holy
awe
,
fear
,
care
and
diligence
.
Though
this
be
acknowledg'd
by
all
,
yet
how
few
are
there
,
that
digest
the
Principles
upon
which
it
is
founded
,
and
by
which
it
may
be
rivetted
into
their
Souls
.
I
SHALL
endeavour
then
to
provoke
you
to
this
extraordinary
Care
,
by
such
Arguments
,
as
do
equally
enforce
it
;
and
chastise
the
Lukewarmness
and
Carelesness
,
Inconsideration
and
detestable
Neutrality
of
the
present
Age.
And
this
will
appear
necessary
,
if
we
consider
,
1.
Either
the
Nature
of
God
.
2.
The
Spirituality
and
extent
of
his
Law
.
3.
The
Vivacity
and
Strength
of
our
own
Souls
.
Or
,
4.
The
Practice
of
the
best
of
Men.
5.
The
Opposition
that
we
meet
with
in
our
Christian
Course
.
6.
The
Miscarriages
of
the
former
part
of
our
Life
.
7.
The
peculiar
Obligations
of
Christianity
;
viz.
that
we
are
bought
by
the
blood
of
Jesus
.
8.
Consider
the
miserable
Toil
and
Slavery
of
a
Life
of
Sin
.
And
then
we
cannot
but
acknowledge
,
that
hitherto
we
have
little
considered
our
Christianity
.
1.
I
SAY
,
Let
us
consider
the
Nature
of
that
God
whom
we
serve
.
NOTHING
purifies
and
enlarges
the
Mind
more
,
than
the
true
account
of
the
Divine
Nature
.
And
therefore
our
Saviour
when
he
came
to
accomplish
the
great
Reformation
,
did
in
the
first
place
establish
the
true
Notion
of
Almighty
God
,
and
reveal
the
Father
unto
us
.
No
wonder
then
,
if
the
Heathen
World
was
miserably
sunk
and
buried
in
their
Lusts
and
Impieties
;
when
the
very
History
of
their
Gods
,
and
the
Fables
of
their
Poets
,
did
represent
them
under
the
Tyranny
of
their
Passion
,
Lust
,
Jealousie
,
Rapine
and
Revenge
,
acting
all
the
Extravagancies
that
make
our
Nature
miserable
and
infamous
.
How
could
they
think
it
but
honourable
,
to
be
like
their
Gods
?
could
they
be
induc'd
to
reform
what
was
heroically
virtuous
.
BUT
blessed
be
God
,
we
have
no
such
subterfuge
and
pretence
for
our
wickedness
.
God
hath
manifested
himself
clearly
unto
us
;
we
have
such
Notions
of
the
Deity
,
as
are
adequate
to
the
Reason
and
Spirituality
of
our
Souls
fix'd
in
the
Gospel
.
THE
Holy
Scriptures
every
where
represent
him
as
the
first
Original
and
Self
sufficient
Being
,
at
an
eternal
distance
from
all
weakness
,
mixture
,
change
or
composition
;
the
only
Center
of
all
Life
,
Power
,
Goodness
and
Omniscience
.
WILL
you
consider
his
Power
.
See
how
elegantly
the
Prophet
Isaiah
confutes
,
from
his
Power
,
the
folly
of
Idolatry
.
The
Nations
are
as
a
drop
of
a
bucket
,
Isa.
40.13
.
they
are
counted
as
the
small
dust
of
the
ballance
:
He
taketh
up
the
Isles
as
a
very
little
thing
;
all
Nations
are
as
nothing
,
and
they
are
less
than
nothing
and
vanity
.
v.
22.
It
is
he
hath
sitteth
on
the
circle
of
the
Earth
,
and
the
inhabitants
thereof
are
as
grasshoppers
,
he
stretches
out
the
heavens
as
a
Curtain
,
and
spreads
them
out
as
a
Tent
to
dwell
in
.
THE
Armies
of
Heaven
wait
his
call
;
the
brightest
Seraphims
stand
ready
to
fly
his
errands
up
and
down
the
Creation
;
v.
13.
to
whom
then
will
ye
liken
God
,
what
likeness
will
ye
compare
him
to
.
When
we
think
of
his
Power
,
the
very
first
thoughts
of
it
should
allay
the
pride
and
swellings
of
Vanity
.
How
soon
were
the
passionate
complaints
of
Job
run
down
with
the
mention
of
his
ineffable
Power
,
and
his
heart
struck
with
Silence
and
Reverence
?
IF
you
consider
his
Wisdom
.
O
Lord
,
Ps.
1●
44.
how
manifold
are
thy
works
?
In
wisdom
hast
thou
made
them
all
;
the
Earth
is
full
of
thy
Riches
.
Isa
28.29
.
The
Lord
of
Hosts
is
wonderful
in
Council
,
and
excellent
in
working
.
Jer.
39.19
.
Great
in
Council
,
and
mighty
in
works
,
who
from
the
darkest
Labyrinths
and
Intricacies
of
Providence
,
makes
the
event
beautiful
and
comely
.
IF
you
consider
his
Goodness
,
it
endures
for
ever
:
He
is
the
Center
and
the
Fountain
of
it
.
If
his
Justice
,
it
is
inviolable
,
The
Scepter
of
his
Kingdom
is
a
Scepter
of
Righteousness
.
If
his
Holiness
,
He
is
of
purer
eyes
,
than
to
behold
iniquity
.
If
his
Knowledge
and
Omniscience
,
He
is
light
it self
;
and
dwells
in
light
inaccessible
,
and
with
him
is
no
darkness
at
all
.
LET
us
then
but
a
little
more
feriously
reflect
upon
the
Nature
of
God
,
and
warm
our
Soul
at
this
fire
.
Let
us
ask
,
Is
this
God
,
whose
Majesty
fills
the
Heavens
and
the
Earth
,
to
be
indeed
approach'd
with
flat
and
tepid
Devotions
?
Did
the
Heathens
worship
their
Idols
with
so
much
Lukewarmness
as
is
too
too
visible
among
the
Christians
?
Nay
,
but
their
sacrifices
,
prostrations
,
vain
repetitions
,
their
superstitious
Pageantry
and
Ceremonies
requir'd
a
great
deal
of
attention
and
application
.
The
very
Devils
if
they
were
worshipped
,
would
not
be
satisfied
with
the
careless
behaviour
of
the
Christians
in
our
days
;
and
shall
we
approach
the
Invisible
Immortal
God
,
with
less
regard
,
than
the
Pagans
did
their
dumb
idols
?
Our
God
is
a
Spirit
(
saith
our
Saviour
)
and
must
be
worshipped
in
Spirit
and
in
Truth
.
And
if
you
would
allow
me
to
speak
a
little
more
plainly
,
nothing
casts
greater
contempt
upon
the
God
that
we
adore
,
or
the
Religion
that
we
espouse
,
than
the
manner
of
our
Worship
.
When
we
approach
our
Patrons
and
Benefactors
on
Earth
,
we
meet
their
smiles
with
the
lowest
submissions
,
and
acknowledgements
.
But
when
we
come
unto
the
Altar
,
we
offer
the
blind
and
the
lame
in
the
language
of
the
Prophet
,
Mal.
1.8
.
Offer
it
now
unto
thy
Governour
,
saith
the
Prophet
.
The
Living
God
must
be
worshipped
with
life
,
and
serv'd
with
vigour
,
and
ador'd
with
devotion
.
He
is
all
Perfection
,
and
cannot
be
serv'd
with
the
cold
and
faint
essays
,
of
half
conviction
,
and
lame
consideration
.
I
ask
then
,
when
we
dwell
on
the
Nature
of
God
,
whether
or
no
the
whole
Soul
ought
to
be
employed
in
his
Worship
and
Service
.
BUT
had
we
to
do
with
such
a
Deity
as
the
Epicureans
fancied
,
one
that
had
eternally
locked
up
himself
within
the
Imperial
Heavens
:
If
our
actions
and
affairs
came
not
at
all
under
his
cognizance
,
then
we
might
approach
him
with
that
remissness
,
coldness
and
unconcernedness
,
that
is
visible
in
our
addresses
.
But
our
God
is
all
pure
Life
,
intent
upon
the
Government
of
the
World
;
all
things
are
open
and
naked
before
him
,
with
whom
we
have
to
do
.
His
eyes
pierce
into
the
Secrets
that
are
buried
in
darkness
.
Psal.
139.
He
look'd
down
to
see
if
any
did
seek
after
God
.
He
humbles
himself
to
behold
the
things
that
are
done
in
Heaven
and
in
Earth
.
There
passes
nothing
unobserved
;
Whether
shall
I
fly
from
his
presence
?
If
we
ascend
into
the
Heavens
,
he
is
there
in
his
Majesty
and
Power
,
and
his
glorious
Troops
attend
his
pleasure
.
Ephes.
He
worketh
all
things
after
the
Council
of
his
own
Will.
Whatsoever
the
Lord
pleased
,
Psal.
13.5
,
6.
that
did
he
both
in
heaven
and
in
earth
,
in
the
sea
,
and
in
all
deep
places
.
The
most
casual
and
apparently
fortuitous
actions
are
ordered
by
his
Wisdom
.
Nothing
so
little
,
but
it
falls
under
his
care
:
He
is
not
a
little
Prince
,
confin'd
to
the
Hills
and
Mountains
,
as
the
Aramites
profanely
imagin'd
;
but
the
valleys
also
are
his
.
The
young
Lions
roar
,
and
seek
their
meat
from
God
,
the
Lillies
of
the
field
are
adorned
;
not
a
Sparrow
falls
to
the
ground
without
your
Father
;
your
very
hairs
are
all
numbered
.
But
,
2
,
LET
me
press
this
from
the
Nature
of
his
Law
;
the
sum
whereof
obliges
us
to
love
the
Lord
our
God
,
with
all
our
heart
,
with
all
our
soul
,
with
all
our
strength
,
and
our
neighbour
as
our selves
.
The
Laws
of
Men
restrain
our
hands
,
and
determine
our
outward
motions
:
but
the
Laws
of
God
set
bounds
to
our
very
thoughts
.
He
that
gave
Man
understanding
,
sees
the
very
first
risings
of
our
inventions
;
and
there
is
nothing
appears
irregular
without
,
but
what
was
formed
within
:
Matth.
for
out
of
the
heart
proceed
murders
,
adulteries
,
&c.
And
therefore
the
Divine
Law
reaches
the
inside
,
as
well
as
the
outside
;
it
makes
a
very
exact
Anatomy
of
the
whole
Soul
,
and
opens
up
our
hearts
unto
our selves
,
and
discovers
what
we
knew
not
before
,
and
yet
now
we
know
to
be
exactly
true
.
The
most
intricate
cases
are
comprehended
under
its
rules
and
directions
;
if
the
grosser
acts
of
impiety
and
wickedness
were
only
forbidden
,
and
our
Souls
were
left
at
liberty
to
entertain
mischievous
designs
within
,
then
we
should
want
the
most
effectual
mean
to
heal
the
distemper
of
our
Nature
.
But
he
that
perfectly
knows
what
is
in
Man
,
the
whole
frame
of
his
Soul
,
the
contrivance
,
first
risings
,
manifold
circumstances
and
design
of
all
his
actions
,
hath
encircled
him
with
such
a
perfect
Law
;
a
Law
that
divides
between
the
Soul
and
the
Spirit
,
and
is
a
discerner
of
the
thoughts
of
the
heart
.
THIS
Rule
is
so
exact
and
authoritative
,
that
it
reaches
all
the
windings
,
and
the
turnings
of
the
Soul
;
the
most
artificial
excuses
cannot
hide
our
inventions
from
that
piercing
Light
that
shines
in
it
;
it
enters
into
the
closest
retirements
,
and
sees
into
the
secret
imaginations
.
It
s
authority
sits
so
close
to
the
mind
of
Man
,
that
it
can
no
more
shake
its
force
,
than
divest
it self
of
its
own
Nature
.
AND
this
effectually
proveth
a
Supreme
Dominion
of
our
Law-giver
,
this
invisible
Authority
of
him
who
sees
our
hearts
,
and
hath
armed
our
Consciences
with
light
and
power
sufficient
to
accuse
us
,
and
to
chastise
us
with
its
sharp
reproofs
,
for
our
inward
failings
,
as
well
as
for
our
outward
miscarriages
.
AND
if
the
Divine
Law
that
is
folded
up
in
the
very
constitution
of
the
Soul
,
be
so
powerful
and
piercing
;
God
cannot
but
abhor
those
services
and
complemental
submissions
of
such
as
approach
him
with
their
lips
,
but
leave
their
hearts
behind
them
;
especially
when
we
consider
under
the
New
Testament
,
how
clearly
the
Law
of
Nature
was
explain'd
and
improv'd
beyond
the
Standard
of
Moses
,
by
our
Lord
and
Saviour
,
its
high
and
generous
Principles
by
which
we
are
acted
beyond
the
common
level
of
Mankind
,
and
rais'd
to
a
participation
of
the
Divine
Nature
.
This
is
it
that
enters
the
Soul
with
its
divine
power
and
efficacy
,
and
strikes
down
its
pride
under
the
Authority
of
God
and
Christ
.
It
leads
every
thought
captive
to
its
obedience
,
we
are
more
than
Conquerours
,
through
Jesus
Christ
that
loved
us
.
So
far
from
being
captive
to
the
Law
of
Sin
,
that
we
can
do
all
things
through
Christ
that
strengthens
us
.
The
Disciples
of
Moses
Law
,
did
vindicate
themselves
to
the
people
,
that
they
had
not
taken
either
Ox
or
Ass
by
violence
or
oppression
;
but
S.
Paul
protests
,
he
did
not
so
much
as
covet
any
mans
silver
or
gold
.
WHEN
we
then
sufficiently
digest
this
Meditation
of
the
Perfection
of
his
Law
,
we
must
remember
,
he
is
not
to
be
served
in
a
trifling
,
indifferent
manner
;
but
we
must
meditate
in
his
Law
night
and
day
.
So
the
Psalmist
,
Psal.
119.
O
how
love
I
thy
Law
,
Psal.
it
is
my
meditation
night
and
day
,
sweeter
than
the
honey
and
the
honey
comb
.
Those
testimonies
were
more
delicious
unto
him
;
than
all
the
pleasures
of
Gold
and
Silver
:
In
the
glass
of
this
Law
,
he
saw
all
the
blemishes
of
his
Soul
,
and
then
he
was
transported
with
the
beauty
and
purity
of
it
.
The
Law
of
the
Lord
is
perfect
.
Psal.
19.
3.
I
URGE
this
Truth
from
the
Nature
and
consideration
of
our
own
Souls
,
their
force
and
activity
.
How
curious
is
it
in
its
enquiries
?
how
fond
of
its
contemplations
?
Its
pleasures
are
refin'd
,
pure
and
Angelical
;
how
swift
in
its
thoughts
from
East
to
West
?
it
flies
through
the
Earth
,
it
makes
to
it self
Ladders
of
the
visible
Creatures
to
climb
to
Heaven
,
that
it
may
see
the
face
of
God
.
Now
if
it
dwell
with
so
much
vigour
and
complacency
on
lesser
objects
,
how
vigorously
should
it
adore
God
himself
,
the
first
and
original
beauty
?
DID
God
furnish
our
Minds
with
such
noble
Powers
,
only
to
till
the
ground
,
or
make
provision
for
the
Flesh
,
and
bestow
some
transient
thoughts
on
his
service
and
obedience
?
No
certainly
.
This
Soul
of
ours
that
can
grasp
so
many
Truths
,
and
lodge
them
together
without
confusion
,
that
is
all
Life
and
Motion
,
must
bestow
its
noblest
and
strongest
desires
on
God
;
there
needed
not
such
intellectual
furniture
to
feed
our
bellies
,
and
feast
our
senses
.
The
Beast
enjoys
those
objects
more
feelingly
,
and
with
greater
satisfaction
;
they
want
the
uneasie
alarms
of
Conscience
,
to
awaken
them
to
higher
things
,
therefore
they
enjoy
them
without
disturbance
and
interruption
.
But
,
Poor
Man
,
when
he
forgets
himself
,
and
hearkens
to
the
enchantments
and
flatteries
of
Sense
,
cannot
so
far
unite
with
those
despicable
things
,
but
that
still
the
regrets
and
uneasie
reflections
of
his
mind
call
him
higher
,
and
reproach
him
when
he
forgets
his
parentage
and
original
.
IF
we
then
in
some
measure
understand
our selves
,
know
but
the
frame
and
constitution
of
our
own
Soul
,
observe
its
motions
and
activity
;
if
we
feel
the
manner
of
its
operations
and
reflections
,
its
aspiring
strength
and
vivacity
;
we
must
conclude
,
that
God
did
not
give
us
this
Soul
,
to
serve
him
negligently
and
carelesly
,
but
to
bestow
upon
him
our
highest
adorations
,
our
most
profound
submissions
,
our
deepest
acknowledgments
,
our
most
joyful
thanksgivings
:
Nay
,
never
to
rest
satisfied
with
our selves
,
until
we
attain
to
that
habitual
delight
in
his
Worship
,
that
the
Angels
have
in
Heaven
,
who
wait
with
their
Wings
stretch'd
,
ready
to
fly
when
he
commands
.
OUR
Souls
are
so
near
a
kin
to
those
bright
favourites
of
Heaven
,
that
though
we
cannot
run
so
nimbly
,
yet
ought
we
to
come
as
near
to
them
as
may
be
.
Though
their
present
posture
hath
set
them
incomparably
beyond
us
,
yet
we
feel
that
our
Souls
claim
their
kindred
,
and
acquaintance
.
'T
is
true
,
our
incumbrances
are
many
,
but
frequently
may
we
gain
ground
,
and
let
our
Souls
know
their
heavenly
nature
and
activity
,
that
they
needed
not
be
oppress'd
with
the
weight
of
the
Body
,
nor
confin'd
to
those
Walls
of
Flesh
,
but
that
at
some
time
or
other
,
nay
,
frequently
,
we
may
converse
with
God
himself
.
DID
we
feel
the
honour
and
satisfaction
of
those
flights
to
Heaven
;
how
they
fortifie
the
mind
;
how
much
they
lessen
the
World
;
how
much
they
establish
the
Soul
in
its
choice
;
how
they
advance
our
Victory
;
and
confirm
our
hopes
:
We
would
grow
more
bold
in
repelling
temptations
;
more
ardent
in
our
prayers
;
more
watchful
upon
our
guard
;
nay
,
more
than
Conquerours
,
through
Jesus
Christ
that
loved
us
.
Let
us
remember
then
,
that
whether
we
consider
God
,
or
his
Law
,
or
our
own
Souls
.
We
must
serve
him
with
zeal
and
devotion
,
with
our
strength
and
affection
,
No
man
can
serve
two
Masters
.
4.
LET
me
urge
this
,
from
the
Practice
of
the
best
of
Men.
Psal.
69.9
The
zeal
of
thy
house
(
saith
the
Psalmist
)
hath
eaten
me
up
.
Psal.
119.111
.
Thy
Testimonies
have
I
taken
as
an
heritage
for
ever
;
for
they
are
the
rejoicing
of
my
heart
.
I
have
sworn
,
and
I
will
perform
it
,
that
I
will
keep
thy
righteous
judgments
.
Psal.
v.
127
,
I
love
thy
commandments
above
gold
,
yea
,
above
fine
gold
.
Rivers
of
waters
run
down
mine
eyes
,
because
men
keep
not
thy
Law
.
O
how
love
I
thy
Law
!
It
is
my
meditation
all
the
day
;
at
midnight
will
I
rise
to
give
thanks
unto
thee
,
because
of
thy
righteous
judgments
.
Nay
,
the
whole
Book
of
Psalms
is
one
continued
proof
of
his
zeal
and
fervour
,
and
it
is
spent
in
the
admiration
of
all
his
glorious
Attributes
.
And
this
is
so
much
the
more
considerable
,
that
he
was
a
Prince
of
much
business
,
and
had
many
affairs
of
peace
and
war
to
disturb
his
thoughts
;
neither
the
crowd
of
people
,
nor
the
toil
of
War
,
nor
the
Government
of
his
Forces
,
nor
the
innumerable
affairs
,
wherein
Kings
are
necessarily
engag'd
,
could
make
him
forget
his
God
.
As
the
Hart
panteth
after
the
water
brooks
,
Psal.
40.1
.
so
panteth
my
soul
after
the
living
God
.
One
day
in
thy
house
,
is
better
than
a
thousand
elsewhere
.
Hence
those
frequent
appeals
to
the
Omniscience
of
God
,
that
he
preferr'd
his
worship
and
honour
,
before
his
chiefest
joy
.
Psal.
4.
Let
others
rejoice
in
their
corn
and
wine
,
but
Lord
light
upon
us
the
light
of
thy
countenance
.
FROM
David
,
I
may
go
to
Daniel
the
chief
Minister
of
State
to
a
vast
Empire
.
He
was
not
diverted
from
his
Devotion
,
neither
by
the
allurements
of
the
Court
,
nor
the
malice
of
his
enemies
,
nor
the
avocations
of
business
,
nor
the
threatnings
of
the
King
,
not
the
terrors
of
the
Lyons
;
but
three
times
a
day
,
his
windows
being
open
,
he
set
his
face
toward
Jerusalem
and
prayed
.
FROM
Daniel
to
Pharaoh's
daughter
;
he
chose
rather
to
suffer
affliction
with
the
people
of
God
,
than
to
enjoy
the
pleasures
of
sin
for
a
season
;
he
esteemed
the
reproach
of
Christ
greater
riches
than
the
treasures
of
Egypt
.
And
that
whole
Chapter
is
but
a
Catalogue
of
those
Worthies
who
served
God
with
zeal
and
vigour
,
with
triumph
,
and
courage
,
and
resolution
,
that
became
the
heirs
of
an
invisible
recompence
.
The
same
Author
in
the
sixth
Chapter
exhorts
us
,
not
to
be
slothful
,
but
followers
of
them
,
who
through
Faith
and
Patience
inherit
the
promises
.
NOW
if
we
leave
them
under
the
Old
Testament
,
and
consider
the
practice
of
the
first
Christians
;
how
remarkable
their
zeal
,
how
charitable
,
how
devout
,
how
indefatigable
in
all
exercises
of
Piety
and
Devotion
;
how
ready
to
expose
their
greatest
and
most
valuable
concerns
,
to
all
hazards
,
for
the
defence
of
the
Gospel
?
How
little
did
they
value
their
Lives
?
how
ambitious
of
Martyrdom
?
Nay
,
when
the
Blood
of
Jesus
was
but
lately
shed
,
it
was
so
warm
upon
their
hearts
,
that
it
kindled
a
fire
of
zeal
,
that
no
sufferings
was
able
to
quench
;
so
heroick
was
their
courage
,
so
unwearied
in
their
patience
,
so
constant
in
all
Christian
performances
.
2
Cor.
6.5
.
But
in
all
things
approving
our selves
as
the
Ministers
of
God
,
in
much
patience
,
in
afflictions
,
in
necessities
,
in
distresses
,
in
stripes
,
in
imprisonments
,
in
tumults
,
in
labours
,
in
watchings
,
in
fastings
,
by
pureness
,
by
knowledge
,
by
long-sufferings
,
by
kindness
,
by
the
Holy
Ghost
,
by
love
unfeigned
.
And
not
only
the
Apostles
,
of
whom
principally
the
former
Text
may
be
meant
,
but
their
Proselytes
also
to
Christianity
,
became
such
eminent
instances
of
the
most
heroick
virtue
,
even
the
weakest
and
most
ignorant
,
did
eclipse
the
fame
of
the
greatest
Philosophers
.
And
we
need
not
dwell
any
longer
on
this
Consideration
;
we
may
take
it
for
granted
,
that
the
practice
of
the
best
of
men
recommends
the
most
ardent
and
vigorous
zeal
.
But
5.
LET
us
consider
the
opposition
that
we
meet
with
.
The
World
arms
it self
against
us
by
its
practices
,
and
tentations
.
We
are
surrounded
on
the
right
,
and
on
the
left
hand
with
enemies
;
the
whole
Scene
of
our
Life
is
a
Warfare
;
we
are
no
sooner
baptiz'd
,
than
we
are
listed
under
our
Saviour's
Banners
,
to
wrestle
with
all
difficulties
;
and
nothing
that
is
truly
good
can
be
brought
to
perfection
,
without
strugling
and
opposition
.
Hence
so
many
Exhortations
,
that
presuppose
our
danger
and
militant
state
.
Watch
and
pray
:
Work
out
your
salvation
with
fear
and
trembling
.
Be
sober
,
be
vigilant
;
1
Cor.
16.13
.
for
your
adversary
the
Devil
goeth
about
.
Watch
ye
,
stand
fast
in
the
faith
;
quit
you
like
men
,
be
strong
.
Eph.
6.11
.
Put
on
the
whole
armour
of
God
,
for
we
wrestle
not
against
flesh
and
blood
,
but
against
principalities
and
powers
,
against
the
rulers
of
darkness
in
this
world
.
WHEN
our
frailties
and
weaknesses
are
so
many
,
when
our
corruptions
are
so
strong
,
our
circumstances
so
intricate
,
our
tentations
disguis'd
under
variety
of
appearances
;
our
enemies
numerous
,
subtile
and
unwearied
;
when
we
row
against
the
stream
and
current
of
inferiour
appetites
;
judge
whether
we
should
obey
the
advice
of
Solomon
,
Eccl.
9.10
.
Whatsoever
thy
hand
findeth
to
do
,
do
it
with
all
thy
might
;
for
there
is
no
work
,
nor
knowledge
,
nor
wisdom
,
nor
device
in
the
grave
whether
thou
goest
.
St.
John
.
Work
to
day
,
for
the
night
cometh
on
,
wherein
no
man
shall
be
able
to
work
.
Nay
,
the
very
Graces
of
the
Holy
Ghost
suppose
the
opposition
that
we
are
to
meet
with
;
meekness
,
patience
,
long-suffering
,
humility
,
resignation
,
forgiving
of
injuries
,
do
in
a
peculiar
manner
make
up
the
image
of
Jesus
Christ
.
The
very
nature
of
those
Graces
,
is
to
smooth
over
,
and
bear
with
the
more
harsh
and
unpleasant
circumstances
of
our
life
,
and
do
suppose
the
most
fervent
and
zealous
,
the
most
resolute
and
generous
temper
of
Soul
to
be
necessary
.
But
6.
THE
former
miscarriages
of
our
life
should
alarm
us
to
repentance
,
care
and
caution
for
the
time
to
come
.
Strive
to
enter
in
at
the
strait
gate
,
to
press
toward
the
mark
,
for
the
prize
of
the
high
calling
of
God
.
How
happy
a
thing
would
it
be
,
if
we
served
God
with
so
much
cheerfulness
and
alacrity
,
as
we
served
Satan
,
and
our selves
!
Formerly
we
went
forward
to
Hell
in
a
full
carere
,
like
the
swift
Dromedary
,
or
an
untam'd
Heifer
,
or
like
the
Horse
that
rusheth
into
the
Battel
;
or
like
the
wild
Ostrich
,
to
whom
God
gave
no
Wisdom
.
We
took
complacency
to
be
carried
down
the
stream
with
rapid
violence
and
fury
;
such
the
Apostle
to
Titus
describes
the
former
and
unconverted
state
of
the
regenerate
to
have
been
;
For
we
our selves
also
were
sometimes
foolish
,
disobedient
,
deceived
,
Tit.
3.3
.
serving
divers
lusts
and
pleasures
,
hateful
,
and
hating
one
another
.
AS
Men
of
robust
and
healthful
constitutions
,
when
they
recover
out
of
a
Fever
;
Nature
in
them
very
quickly
fortifies
it self
against
the
next
invasion
.
Thus
when
the
Grace
and
Love
of
Jesus
enters
our
hearts
,
and
batters
down
pride
and
self-will
;
when
Christ
by
his
victorious
and
strong
hand
,
hath
bound
the
strong
Man
;
then
the
Divine
Nature
erects
its
beautiful
Trophies
upon
the
ruine
of
the
old
Man
:
and
the
regenerate
is
revenged
upon
himself
,
for
having
abus'd
so
good
,
2
Cor.
7.11
.
and
so
gracious
,
and
so
bountiful
a
Redeemer
.
But
7.
ADD
to
all
this
,
the
peculiar
obligations
of
Christianity
.
We
are
bought
with
the
blood
of
Jesus
,
we
are
not
our
own
,
we
are
bought
with
a
price
:
therefore
let
us
surrender
our selves
entirely
unto
him
,
that
gave
himself
for
us
.
8.
THE
Slavery
that
they
undergo
,
who
serve
sin
,
should
add
force
to
this
Consideration
.
The
service
of
sin
exhausts
the
Spirits
,
and
wearies
the
sinner
even
to
despair
and
damnation
;
on
the
contrary
,
the
way
of
virtue
is
smooth
,
regular
,
even
and
pleasant
:
Her
wayes
are
wayes
of
pleasantness
,
and
all
her
paths
are
peace
.
Proverbs
.
Vice
is
rugged
and
intricate
,
full
of
labyrinths
and
turnings
;
Jeremiah
.
and
the
wicked
weary
themselves
to
commit
iniquity
.
I
THINK
,
any
one
of
those
Considerations
may
startle
us
out
of
our
security
,
and
awaken
us
to
lay
hold
upon
eternal
life
,
to
go
forward
without
weariness
,
in
the
race
that
is
set
before
us
.
No
man
having
put
his
hand
to
the
plough
,
Luke
9.62
.
and
looking
back
,
is
fit
for
the
kingdom
of
God
.
Know
ye
not
,
1
Cor.
9.24
.
that
they
which
run
in
a
race
,
run
all
,
but
one
obtaineth
the
prize
.
BUT
I
hasten
to
the
second
Particular
;
and
that
is
,
the
regular
Method
of
his
Zeal
and
Devotion
.
He
press'd
toward
the
mark
;
in
the
way
marked
out
by
the
Master
of
the
Game
.
There
are
very
many
zealous
enough
,
but
their
zeal
is
blind
,
turbulent
and
factious
:
the
Christian
zeal
acts
strongly
,
but
prudently
;
discreetly
and
humbly
;
and
in
subordination
to
them
whom
God
hath
set
over
us
.
In
the
fire
of
Hell
,
there
is
heat
,
without
light
;
and
the
fury
of
zealots
resembles
it
much
;
or
rather
is
the
beginning
of
it
.
We
are
not
only
to
be
active
in
our
Christian
course
:
but
we
are
to
order
our
Motion
,
by
the
Rules
of
our
Institution
.
IT
is
not
enough
to
run
strongly
and
swiftly
for
carrying
the
prize
;
but
one
must
also
run
within
his
Circle
and
Sphere
,
else
by
the
Laws
of
the
Game
he
falls
short
.
MY
meaning
is
,
when
we
run
toward
the
Mark
in
the
Christian
course
,
we
must
act
in
all
our
performances
,
like
the
Disciples
of
that
Institution
,
and
like
the
Spirit
of
Christianity
,
and
though
we
come
short
of
perfection
,
yet
our
habitual
byass
being
the
Love
of
Jesus
,
we
move
toward
the
Mark
,
and
in
our
way
though
clogged
with
many
infirmities
.
NOW
this
Genius
and
Spirit
of
Christianity
,
discovers
it self
,
1.
By
the
simplicity
of
our
intentions
.
Matth.
6.22
.
The
light
of
the
body
is
the
eye
,
if
therefore
thine
eye
be
single
,
thy
whole
body
shall
be
full
of
light
.
By
the
single
eye
,
in
the
judgment
of
most
,
is
meant
,
the
single
and
habitual
design
and
resolution
of
advancing
the
glory
of
God
:
when
this
runs
through
all
our
actions
(
suppose
the
matter
of
them
good
and
allowable
)
though
they
be
depress'd
by
many
imperfect
adherences
,
yet
we
are
sure
of
acceptance
:
for
God
loves
to
take
up
his
residence
with
men
of
single
and
sincere
intentions
.
2.
THIS
is
known
by
our
disengagement
from
the
World
:
the
Genius
of
our
Religion
is
stated
against
it
,
and
all
its
most
ordinary
practices
,
fraud
,
dissimulation
,
vain
glory
,
the
satisfaction
of
any
of
our
appetites
,
against
the
Rules
of
Jesus
Christ
,
is
of
the
World
,
and
contradicts
the
Spirit
of
Jesus
:
1
John
2.
for
by
it
we
are
inspired
to
contemn
it
,
and
despise
all
its
trifling
enjoyments
,
and
to
square
all
our
actions
,
with
an
eye
to
immortality
and
eternity
.
Love
not
the
World
,
neither
the
things
that
are
in
the
World
.
3.
THIS
Spirit
is
known
by
the
Dominion
over
our
Passions
,
and
the
victory
we
have
over
tentations
.
The
passions
in
the
Soul
have
their
true
use
(
grief
,
fear
,
joy
and
anger
)
when
they
come
,
and
go
at
the
command
of
Reason
.
They
are
not
to
be
extirpated
as
the
Stoicks
vainly
pretended
,
but
they
are
to
be
kept
in
awe
,
and
within
their
bounds
,
as
the
passions
in
the
blessed
Jesus
were
.
Now
if
we
move
thus
in
our
Christian
Race
,
we
move
streight
toward
the
Mark
,
and
in
the
way
that
our
Lord
Jesus
marked
for
us
:
and
this
will
undoubtedly
carry
us
to
the
prize
propos'd
by
our
Saviour
;
which
is
the
third
Particular
I
was
to
speak
to
.
Thirdly
,
THE
Prize
of
the
High
Calling
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Dum
in
sublimi
sederunt
Brabeutai
,
as
the
Learned
Grotius
hath
it
,
those
publick
Judges
of
the
Game
,
gave
the
signal
from
on
high
,
to
alarm
the
Competitors
to
make
themselves
ready
.
And
the
Son
of
God
came
down
from
Heaven
,
and
reveal'd
Immortality
as
the
Prize
;
and
he
alarms
the
World
by
the
Gospel
,
to
despise
the
present
Scene
of
things
,
and
to
carry
their
thoughts
beyond
this
little
Globe
,
to
that
life
that
is
pure
,
durable
,
and
in
the
presence
of
God
for
ever
;
this
is
so
strong
,
that
nothing
but
Inconsideration
makes
men
neglect
it
.
O
Eternity
!
O
Eternity
!
who
can
comprehend
it
?
who
can
without
madness
forget
it
?
and
remembring
it
,
Coloss.
3.1
who
can
but
despise
all
things
in
comparison
with
it
?
To
God
the
Father
,
Son
and
Holy
Ghost
,
be
all
Power
and
Glory
for
ever
.
Amen
.
A
SERMON
ON
2
PET.
1.
ch.
1.
v.
4.
Whereby
are
given
unto
us
exceeding
great
and
precious
promises
;
that
by
these
you
might
be
partakers
of
the
divine
nature
,
having
escaped
the
corruption
that
is
in
the
world
through
lust
.
IT
is
not
my
present
design
to
amuse
you
,
with
any
Enquiry
about
the
Author
of
this
Epistle
,
Vid.
Grot.
in
alterquae
dicitur
Sancti
Petri
Epist.
whether
he
was
S.
Peter
the
Apostle
;
or
S.
Simeon
,
the
immediate
Successor
of
S.
James
Bishop
of
Jerusalem
,
as
is
most
probable
.
My
business
is
rather
to
invite
your
attention
to
the
important
Truths
that
are
contain'd
in
this
Verse
;
which
need
but
little
explication
,
when
we
look
back
into
the
former
.
For
the
Glory
and
Power
of
God
appear'd
so
conspicuous
in
the
Ministry
of
our
Saviour
,
that
Infidelity
becomes
inexcusable
;
and
it
is
by
that
Glory
and
Power
,
that
the
great
and
precious
Promises
of
the
Gospel
are
given
unto
us
.
WHEN
the
Gospel
was
to
be
establish'd
,
and
the
Kingdom
of
Darkness
to
be
pull'd
down
,
there
was
a
necessity
that
the
arm
of
God
should
appear
bare
in
the
defence
of
the
first
,
that
he
might
confound
the
arts
and
delusions
of
the
other
.
The
Author
puts
the
believing
Jews
in
mind
of
this
demonstration
in
the
Verse
preceeding
the
Text
:
for
the
Gospel
appear'd
in
its
beginnings
,
full
of
glory
and
power
.
And
afterwards
he
argues
,
that
the
testimony
of
the
Apostles
could
not
be
rejected
;
for
they
were
eye-witnesses
of
his
Majesty
.
They
did
not
follow
cunningly
devis'd
fables
;
they
were
most
unlikely
of
all
men
to
impose
upon
the
World
,
being
destitute
of
that
artifice
and
subtilty
that
recommend
secular
interests
and
contrivances
.
And
therefore
the
Christians
might
without
any
scruple
or
fear
,
receive
the
Gospel
,
as
the
undoubted
Truth
of
God
;
the
infallible
Method
of
his
Wisdom
for
the
recovery
of
Mankind
.
THE
Text
is
the
abstract
of
the
whole
Gospel
,
having
couch'd
in
it
the
History
of
our
Misery
and
Recovery
;
and
the
method
whereby
this
wonderful
contrivance
was
accomplish'd
.
In
speaking
to
it
,
I
sum
up
all
I
have
to
say
in
these
four
Particulars
.
-
1.
THAT
there
is
a
Corruption
in
the
World
.
-
2.
THAT
this
Corruption
may
be
escaped
.
-
3.
THAT
we
escape
this
Corruption
,
by
the
great
and
precious
Promises
of
the
Gospel
.
-
4.
THAT
the
Design
and
Tendency
of
the
Promises
,
is
to
make
us
partakers
of
the
Divine
Nature
.
1.
THERE
is
a
Corruption
in
the
World
.
We
have
the
Testimony
of
S.
John
to
this
great
Truth
,
1
Epist.
S.
John
.
that
the
whole
world
lyes
in
wickedness
:
and
this
is
very
evident
,
if
we
consider
,
1.
The
opposition
and
strugglings
that
we
feel
within
our selves
,
before
we
are
illuminated
by
the
Gospel
.
2.
The
slow
progress
of
Grace
after
we
are
illuminated
.
And
3.
The
Relapses
of
the
best
of
Men
into
their
former
faults
and
failings
.
1.
I
SAY
,
Do
but
consider
the
struglings
of
our
Reason
against
our
Corruptions
,
before
we
are
acquainted
with
the
Gospel
.
And
this
proves
sufficiently
,
that
we
have
an
unhappy
byass
in
our
Nature
,
to
oppose
the
Dictates
of
Reason
,
as
well
as
Revelation
.
We
are
made
up
of
Body
and
Spirit
;
there
is
a
Law
in
the
Members
,
bringing
into
Captivity
the
Law
of
the
Mind
;
crossing
its
counsels
and
designs
;
bowing
and
bending
its
most
heroick
resolutions
;
what
a
load
do
we
feel
,
when
we
would
fly
towards
Heaven
?
Our
sensual
inclinations
and
propensions
baffle
and
affront
the
Sovereignty
of
the
Mind
.
And
the
Schools
of
all
the
Pagan
Philosophers
,
seem
to
reason
from
this
Truth
,
as
from
the
universal
experience
of
Mankind
.
We
feel
such
intestine
commotions
between
our
Reason
and
our
lower
Appetites
;
that
the
one
is
run
down
against
its
natural
tendencies
;
oppressed
and
buried
under
the
drudgeries
of
the
Body
:
So
that
we
cannot
but
see
and
feel
the
decayes
of
our
first
Beauty
,
the
lamentable
ruins
of
our
original
frame
.
And
this
needs
neither
proof
nor
illustration
,
to
any
that
is
so
far
acquainted
with
himself
,
as
to
reflect
on
his
own
acts
and
inward
motions
.
How
frequently
is
he
hurried
to
follow
the
importunity
of
his
Senses
against
the
clearest
light
of
his
Soul
?
How
often
baffled
in
his
best
thoughts
,
by
their
unreasonable
clamour
and
noise
?
In
one
word
,
when
we
would
prove
that
there
is
a
corruption
in
the
World
,
we
need
no
more
than
bid
men
of
ingenuity
and
consideration
look
within
themselves
;
and
they
must
acknowledge
the
great
disorder
that
attends
on
most
of
their
actions
,
and
that
it
proceeds
from
some
unhappy
principle
of
Corruption
,
that
maintains
a
constant
War
against
the
Spirit
.
What
God
made
,
was
beautiful
and
harmonious
;
the
Soul
of
Man
,
as
well
as
his
Countenance
,
looked
towards
Heaven
;
his
lower
faculties
were
then
calm
and
obedient
.
But
when
we
view
him
in
his
present
condition
,
we
feel
that
he
is
miserable
;
and
his
greatest
infelicity
is
,
that
he
knows
not
(
of
himself
)
where
to
find
his
remedy
.
2.
THIS
is
clear
,
if
we
consider
the
slow
progress
of
Grace
,
after
we
are
acquainted
with
the
Gospel
.
This
corruption
is
so
inveterate
and
so
deeply
rooted
,
that
even
when
we
are
rescu'd
from
its
tyranny
,
it
yet
molests
our
peace
,
and
disturbs
our
quiet
.
We
must
fight
after
we
are
in
possession
of
Canaan
,
as
well
as
when
we
struggled
with
our
enemies
in
the
Wilderness
.
My
meaning
is
,
that
the
Canaanite
is
still
in
the
Land
;
and
the
most
signal
Victory
leaves
some
remains
of
the
Enemy
,
though
scatter'd
and
broken
,
yet
they
are
very
troublesome
and
uneasie
.
SUCH
is
the
strength
and
enchantment
of
tentations
,
such
the
subtilty
of
our
enemies
,
the
infirmity
of
our
Nature
,
and
the
soft
insinuations
of
Sense
,
that
unless
we
keep
the
strictest
watch
,
we
lose
more
ground
in
a
moment
,
than
we
are
able
to
recover
in
a
considerable
time
.
And
though
we
feel
our selves
sometimes
full
of
life
and
alacrity
,
to
run
the
race
that
's
set
before
us
;
yet
,
in
an
instant
such
weariness
creeps
over
all
our
faculties
,
that
we
grow
lumpish
and
heavy
,
cold
and
unactive
as
the
Earth
.
So
difficult
a
thing
it
is
to
climb
up
the
Hill
,
to
row
against
the
stream
,
to
change
the
old
customs
of
our
Nature
;
to
pull
up
inveterate
habits
,
and
to
crucifie
the
flesh
,
with
the
affections
and
lusts
thereof
.
So
backward
are
we
to
receive
the
impressions
of
the
Gospel
,
that
when
our
Souls
are
form'd
into
the
Image
of
Jesus
Christ
,
we
again
look
back
unto
Egypt
.
God
is
provoked
every
moment
to
desert
us
;
his
Graces
are
not
improved
,
his
Spirit
is
resisted
,
his
love
despised
;
so
slowly
goes
our
Victory
forward
,
after
full
and
plain
Convictions
,
the
most
solemn
Vows
,
and
deliberate
Resolutions
.
If
the
Light
of
the
Gospel
,
in
conjunction
with
,
and
superadded
to
our
Reason
,
conquers
our
Corruption
so
slowly
;
we
must
conclude
,
that
it
is
very
deeply
rooted
in
our
Nature
;
especially
when
we
consider
,
3.
THE
relapses
of
the
best
of
Men
into
their
former
follies
.
Nothing
proves
more
the
weakness
of
Humane
Nature
,
than
the
remarkable
failings
of
Wise
and
Religious
Men.
And
it
is
observable
,
that
the
Divine
Providence
hath
sometimes
permitted
the
most
eminent
Saints
to
fall
into
the
very
sins
that
they
most
abhorr'd
,
and
were
most
opposite
unto
their
habitual
resolutions
.
What
more
inconsistent
with
the
generous
and
warlike
Spirit
of
David
,
than
by
treachery
and
baseness
to
expose
his
faithful
Servant
Vriah
to
unavoidable
ruine
and
destruction
?
What
more
unagreeable
to
the
Wisdom
of
Solomon
,
than
to
prostitute
his
Royal
Authority
to
the
humors
and
fancies
of
so
many
Women
?
Was
there
any
thing
more
unlike
the
zeal
and
courage
of
S.
Peter
,
than
to
be
so
soon
frighted
at
the
Challenge
of
a
poor
Maid
?
If
we
are
kept
from
the
most
notorious
Crimes
,
we
should
wholly
impute
it
to
the
Grace
and
Favour
of
God
.
THE
danger
and
prevailing
force
,
the
universality
and
pertinacious
obstinacy
of
this
Corruption
,
cannot
be
better
express'd
,
than
in
the
Language
of
the
Holy
Scriptures
.
[
](A51159-e12260-b)*
*
Isa.
48.
v.
8.
We
are
transgressors
from
the
womb
;
[
](A51159-e12280-b)†
†
Psal.
51.
shapen
in
iniquity
,
and
conceived
in
sin
.
[
](A51159-e12300-b)*
*
Rom.
11
Branches
of
the
Wild
Olive
.
[
](A51159-e12320-b)†
†
Eph.
2.1
.
Naturally
dead
in
trespasses
and
sins
.
Born
only
of
the
Flesh
.
Sin
is
present
with
us
,
and
doth
so
easily
beset
us
.
We
are
become
servants
unto
sin
;
and
in
the
Apostle's
phrase
,
brought
into
bondage
.
And
this
is
the
reason
why
most
men
are
past
all
feeling
;
their
Consciences
being
seared
with
a
hot
iron
;
they
are
deaf
unto
the
suggestions
of
the
Spirit
;
secure
against
all
the
Threats
of
the
Law
;
they
are
not
wrought
upon
either
by
hopes
or
fears
;
and
in
a
word
,
they
stand
out
against
the
variety
of
Gods
methods
.
WHEN
we
reflect
upon
the
former
Truth
with
attention
;
It
teaches
us
humility
.
Job
15.14
For
if
this
Corruption
be
so
infectious
,
so
pertinacious
,
and
so
difficultly
cur'd
;
may
not
we
infer
with
Eliphaz
the
Temanite
,
What
is
man
that
he
should
be
clean
?
and
he
which
is
born
of
a
Woman
,
that
he
should
be
righteous
?
Behold
he
putteth
no
trust
in
his
Saints
,
v.
15.
yea
,
the
heavens
are
not
clean
in
his
sight
,
how
much
more
abominable
and
filthy
is
man
,
which
drinketh
iniquity
like
water
.
WHEN
we
remember
that
we
have
been
made
a
little
lower
than
the
Angels
,
crowned
with
glory
and
dignity
,
yet
now
fall'n
in
a
manner
below
the
Beasts
that
perish
;
that
our
understandings
are
darkned
with
ignorance
and
error
;
and
our
Souls
become
the
habitations
of
many
passions
;
ought
not
this
consideration
alone
,
to
take
down
our
pride
and
vanity
?
There
is
not
a
more
compendious
method
to
attain
true
humility
,
than
to
be
acquainted
with
thy self
;
the
diseases
of
our
Body
are
so
many
,
that
Physicians
have
not
names
for
them
;
and
the
weaknesses
of
our
Mind
are
many
more
.
So
many
are
the
tossings
and
contradictions
of
our
thoughts
,
the
multiplicity
of
our
fancies
;
the
rovings
and
variety
of
our
imaginations
,
that
in
a
minute
we
may
learn
,
that
every
man
at
his
best
estate
is
altogether
vanity
.
CAN
there
be
then
any
enquiry
more
seasonable
and
more
profitable
,
than
to
ask
,
if
this
Corruption
may
be
escaped
?
And
this
leads
me
to
the
second
Particular
that
I
promis'd
to
speak
to
;
and
that
is
,
2.
THAT
this
Corruption
may
be
escaped
.
And
this
I
shall
endeavour
to
make
clear
,
from
these
three
Considerations
.
1.
The
Remorse
of
our
own
Consciences
.
2.
The
Pleadings
and
Expostulations
of
God
himself
in
the
Holy
Scriptures
.
3.
The
Strength
,
Nature
and
Efficacy
of
Spiritual
Assistances
offered
in
the
Gospel
.
1.
I
SAY
,
Consider
the
Remorse
of
Conscience
.
S.
Paul
is
witness
,
that
the
very
Heathens
had
it
,
when
they
transgress'd
the
Laws
of
Nature
,
the
Soul
did
punish
it self
by
remorse
and
bitter
reflections
;
and
when
they
were
innocent
,
there
innocence
was
an
invisible
support
against
all
Calumnies
and
Reproaches
.
Rom.
1.
Their
thoughts
did
both
accuse
and
excuse
.
I
would
gladly
know
,
whence
the
uneasiness
of
a
Man's
mind
,
upon
the
wilful
violation
of
God's
Law
arises
?
The
severe
regrets
and
piercing
thoughts
,
wherewith
the
Soul
lashes
her self
,
if
there
were
no
other
Argument
to
prove
the
whole
of
Natural
Religion
,
this
remorse
alone
must
necessarily
infer
,
and
defend
all
its
Principles
.
Do
we
use
to
blame
our selves
,
because
we
do
not
fly
with
Wings
,
because
we
cannot
measure
the
Heavens
,
drain
the
Seas
,
or
remove
Mountains
?
No
certainly
.
THE
remorse
of
Conscience
feeds
it self
with
this
thought
alone
,
that
the
evil
which
we
have
committed
,
might
have
been
avoided
.
And
if
there
be
no
ground
for
any
such
thought
,
there
is
no
more
place
for
any
degrees
of
this
remorse
of
Conscience
.
Listen
then
to
the
suggestions
of
thy
own
mind
,
and
you
shall
immediately
feel
,
that
you
might
have
done
otherwise
;
that
you
might
have
followed
that
which
is
just
and
right
,
and
have
avoided
that
very
sin
,
for
which
thou
art
so
severely
chastis'd
and
lash'd
by
thy
Conscience
:
else
whence
is
this
sharp
and
piercing
torture
of
thy
mind
,
upon
the
commission
of
wilful
and
deliberate
sins
?
EPICTETUS
his
Philosophy
may
be
reduc'd
to
these
two
.
1.
To
order
prudently
the
things
that
fall
within
our
power
.
2.
To
suffer
cheerfully
that
which
we
cannot
possibly
avoid
.
And
the
Light
of
Nature
could
not
possibly
prescribe
a
more
excellent
method
to
attain
true
tranquillity
of
Spirit
.
When
thou
art
then
most
impartial
in
the
survey
of
thy
Conscience
,
tell
me
sincerely
,
whom
do
you
blame
?
and
if
you
blame
your self
,
then
is
it
purely
upon
this
account
:
because
you
might
have
reform'd
the
faults
and
omissions
that
are
then
under
consideration
.
2.
THIS
Truth
appears
from
the
pathetick
expostulations
of
God
in
the
Holy
Scriptures
.
He
as
it
were
comes
down
from
his
Throne
of
Majesty
,
and
stoops
to
reason
the
case
with
incorrigible
sinners
.
He
pleads
with
them
from
acknowledg'd
Principles
of
Reason
,
as
if
he
stood
upon
even
ground
;
not
to
upbraid
them
with
their
weaknesses
,
but
to
provoke
their
ingenuity
;
to
work
upon
all
their
Passions
;
to
assault
their
Souls
on
all
quarters
;
to
see
if
they
will
repent
and
be
reclaim'd
.
Isa.
1.18
.
Come
now
and
let
us
reason
together
(
saith
the
Lord
)
though
your
sins
be
as
scarlet
,
they
shall
be
as
white
as
snow
;
though
they
be
red
like
crimson
,
they
shall
be
as
wooll
.
Thus
saith
the
Lord
,
Jer.
2.5
.
What
iniquity
have
your
fathers
found
in
me
,
that
they
are
gone
far
from
me
,
and
have
walked
after
vanity
,
and
are
become
vain
?
And
again
,
v.
10
,
11.
Pass
over
the
Isles
of
Chittim
,
and
see
,
and
send
unto
Kedar
,
and
consider
diligently
;
and
see
if
there
be
such
a
thing
?
Hath
a
Nation
changed
their
Gods
,
which
are
yet
no
Gods
?
But
my
people
have
changed
their
glory
,
for
that
which
doth
not
profit
.
Be
astonished
O
ye
heavens
,
at
this
!
and
be
horribly
afraid
.
And
again
,
Ezek.
18.25
.
Hear
now
,
O
house
of
Israel
!
are
not
my
ways
equal
,
are
not
your
ways
unequal
.
Sometimes
he
courts
their
Passions
,
by
the
most
powerful
Charms
all
crowded
together
,
in
a
strain
of
pity
,
condescension
and
severity
.
Wo
unto
thee
O
Jerusalem
!
Jer.
13.27
.
when
wilt
thou
be
made
clean
,
when
shall
it
once
be
?
And
our
Saviour
in
the
Gospel
,
thus
assaults
them
when
they
were
upon
the
precipice
of
ruine
.
O
Jerusalem
,
Jerusalem
,
how
often
would
I
have
gathered
thee
,
as
a
Hen
gathereth
her
Chickens
under
her
wings
,
but
ye
would
not
.
And
again
,
You
will
not
come
unto
me
(
saith
our
Saviour
)
that
you
might
have
life
.
FROM
all
these
reasonings
put
together
,
we
see
that
God
condescends
to
plead
with
us
from
our
own
Convictions
;
and
indeed
if
our
Souls
were
not
accessible
to
Arguments
and
Reasonings
,
the
Stones
might
be
as
wisely
address'd
to
,
as
we
could
be
reason'd
unto
reformation
.
THE
possibility
of
this
change
and
escape
from
the
Corruptions
of
the
World
,
appears
3.
From
the
strength
and
efficacy
of
that
Grace
which
is
offer'd
in
the
Gospel
.
We
need
no
other
proof
of
the
possibility
of
such
a
Reformation
as
we
plead
for
,
than
the
Victory
and
Success
of
Christianity
over
Vice
and
Corruption
,
amongst
them
who
have
cordially
embraced
it
.
This
was
the
Argument
that
the
first
Apologists
for
our
Religion
made
use
of
,
to
prove
its
Divinity
.
Such
a
wonderful
change
could
not
be
wrought
in
its
Proselytes
,
without
a
heavenly
Power
;
and
if
so
many
have
been
actually
changed
,
then
it
is
modest
to
infer
,
that
our
reformation
is
possible
.
WHEN
we
remember
the
biass
of
our
inclinations
,
how
contradictory
they
are
to
the
designs
of
the
Gospel
,
how
adverse
to
purity
,
simplicity
and
self-denyal
;
it
can
be
nothing
less
than
a
Miracle
,
to
pull
down
strong
holds
,
and
lofty
imaginations
,
and
to
lead
every
thought
captive
to
the
obedience
of
Christ
,
to
take
up
our
Cross
and
follow
him
;
this
is
the
triumph
of
the
Gospel
.
And
if
the
Grace
of
God
did
not
assist
us
,
how
is
it
conceivable
,
that
such
weak
and
feeble
Creatures
,
should
grapple
with
so
many
difficulties
,
and
at
last
overcome
them
?
That
the
Change
we
plead
for
is
possible
,
even
from
under
the
power
of
the
most
inveterate
habits
and
the
grossest
sins
,
is
further
clear
from
1
Cor.
6.9
,
10
,
11.
Know
ye
not
,
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
God
.
Be
not
deceived
,
neither
Fornicators
,
nor
Idolaters
,
nor
Adulterers
,
nor
effeminate
,
nor
abusers
of
themselves
with
mankind
,
nor
thieves
,
nor
covetous
,
nor
drunkards
,
nor
revilers
,
nor
extortioners
,
shall
inherit
the
Kingdom
of
God
.
And
such
were
some
of
you
,
but
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
justified
in
the
name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
.
FROM
what
I
have
said
,
it
is
very
evident
,
that
no
man
ought
to
plead
for
his
impenitence
,
as
if
he
were
irrecoverably
chain'd
up
under
the
power
of
his
sins
and
evil
habits
.
God
pleads
with
him
,
and
his
own
Conscience
expostulates
,
and
the
experience
of
all
sober
men
,
baffle
his
pretences
;
for
no
man
is
so
fatally
ty'd
to
misery
and
corruption
,
but
that
he
may
break
his
bonds
,
and
escape
the
corruption
that
is
in
the
World
through
lust
.
To
day
then
,
let
me
exhort
you
,
if
you
will
hear
his
voice
,
harden
not
your
hearts
,
break
up
the
Prison
doors
;
the
Grace
of
the
Gospel
is
mighty
and
powerful
;
you
cannot
be
captive
against
your
wills
;
this
corruption
that
prevails
in
the
World
may
be
escaped
and
overcome
.
Do
not
fright
your selves
out
of
your
duty
,
by
vain
apparitions
,
scare-crows
and
counterfeit
apologies
,
such
as
the
slothful
man
in
the
Proverbs
is
said
to
use
;
There
is
a
Lyon
without
,
I
shall
be
slain
in
the
streets
.
All
such
excuses
are
vain
and
impertinent
;
whether
they
are
taken
1.
From
the
difficulty
of
removing
old
habits
:
or
,
2.
From
the
variety
of
our
worldly
incumbrances
;
or
,
3.
From
the
multitude
and
strength
of
temptations
:
or
,
4.
From
the
severities
of
Christian
Religion
.
1.
THE
excuses
taken
from
the
difficulty
of
old
habits
.
The
incorrigible
sinner
will
plead
,
that
the
Ethiopian
cannot
change
his
skin
,
nor
the
Leopard
his
spots
,
nor
they
that
are
accustomed
to
do
evil
,
ever
learn
to
do
well
.
Vid.
Orig.
cont.
Cels
.
THUS
Celsus
against
Origen
seems
to
deny
the
possibility
of
any
such
reformation
,
as
the
Christian
Religion
requires
:
because
customary
sins
become
a
second
Nature
,
that
no
punishments
can
reform
or
change
;
yet
(
saith
Origen
)
herein
Celsus
not
only
contradicts
the
Christians
,
but
all
others
who
own
any
genenerous
principles
of
Philosophy
.
And
there
Origen
gives
instances
in
their
own
Heroes
,
and
such
as
were
admir'd
for
Vertue
among
the
Heathens
,
that
our
recovery
from
Vice
was
very
practicable
;
and
though
it
be
difficult
in
the
beginning
to
eradicate
old
habits
,
yet
when
the
first
assaults
are
over
(
if
we
vigorously
prosecute
so
excellent
a
design
)
it
becomes
pleasant
and
delightful
.
Herein
appeared
the
power
of
the
Gospel
,
that
it
made
men
exemplary
in
these
very
Graces
that
were
most
opposite
to
their
former
biass
.
Thus
the
first
Apologists
plead
in
behalf
of
Christian
Religion
:
Let
us
see
(
saith
Lactantius
)
the
most
proud
,
and
he
will
become
humble
;
the
most
covetous
,
liberal
;
the
most
fierce
and
cruel
,
tame
and
meek
like
a
Lamb.
And
is
it
possible
,
that
such
a
change
can
be
wrought
,
but
by
a
supernatural
Cause
;
by
light
,
and
motives
far
beyond
our
former
principles
?
If
we
act
by
worldly
Maxims
,
we
must
be
confin'd
in
our
thoughts
to
the
lower
Regions
;
but
when
the
day-spring
from
on
high
visits
us
,
the
Soul
feels
within
her self
new
powers
and
faculties
,
which
earthly
motives
could
not
put
in
motion
.
Therefore
though
evil
habits
could
not
be
throughly
reform'd
by
the
faint
and
pusillanimous
attempts
▪
of
the
Pagan
Philosophers
;
yet
the
most
inveterate
customs
and
wicked
practices
could
not
resist
the
light
of
the
Gospel
.
When
we
plead
that
we
cannot
do
otherwise
than
we
do
,
it
is
not
our
Reason
that
speaks
,
but
our
laziness
,
our
idleness
and
sensuality
:
for
all
wise
men
,
and
the
starkest
fools
,
in
their
lucid
intervals
thought
otherwise
,
else
there
is
no
distinction
between
choice
and
blind
fate
;
between
Men
and
Beasts
;
between
Reason
and
Mechanism
;
between
Intellect
and
Matter
.
If
you
then
persist
in
this
obstinate
foolery
,
that
you
cannot
be
reform'd
from
your
vicious
conversation
,
your
reasonings
design
to
prove
no
more
,
than
that
you
have
no
excellency
above
the
Beasts
that
perish
;
and
by
such
arguings
you
take
the
nearest
methods
to
resemble
them
in
the
strictest
sense
.
2.
SOME
plead
the
incumbrances
of
the
World
.
And
it
is
certain
that
most
men
endeavour
to
excuse
themselves
by
such
Arguments
.
The
vanity
and
emptiness
of
this
excuse
is
represented
by
our
Saviour
,
One
went
to
his
Farm
,
another
to
his
Merchandise
,
Mat.
22.5
.
and
alledg'd
,
they
could
not
come
.
But
this
is
the
highest
contempt
of
the
Wisdom
of
God
,
as
if
there
could
be
any
business
of
so
great
importance
,
as
the
saving
of
our
Souls
.
And
besides
,
to
prove
the
impertinence
of
this
excuse
,
I
can
instance
Men
of
Royal
Quality
and
vast
incumbrances
,
who
amidst
all
their
divertisements
and
avocations
;
found
leisure
for
their
devotion
,
and
the
Worship
of
God
.
Moses
was
a
great
Captain
,
a
great
Prince
,
and
a
great
Politician
;
yet
his
hands
were
lifted
up
to
Heaven
in
Prayer
,
when
others
must
needs
support
him
.
Job
was
very
illustrious
among
the
Arabians
,
and
yet
under
a
deluge
of
Calamities
,
and
the
continual
repinings
of
his
Wife
,
he
preach'd
resignation
.
David
was
a
Warlike
Prince
,
yet
the
melodious
Strains
of
his
Harp
were
as
Devout
as
Poetical
.
Solomon
a
King
,
the
greatest
and
wisest
that
ever
sat
upon
the
Throne
of
Judah
,
when
he
enter'd
upon
the
Government
,
in
the
first
place
,
fell
down
before
God
,
and
begged
Wisdom
,
to
order
and
conduct
so
numerous
a
People
.
Daniel
is
entrusted
with
the
affairs
of
so
many
Provinces
,
yet
he
prayed
thrice
a
day
towards
Jerusalem
.
The
Eunuch
whom
Philip
baptiz'd
,
read
the
Prophecies
of
Isaiah
in
his
Chariot
,
when
he
was
upon
his
Journey
.
LET
us
not
then
plead
the
incumbrances
of
the
World
:
for
they
that
most
converse
with
God
,
are
taught
even
to
dispatch
their
worldly
affairs
with
greater
discretion
than
their
neighbours
;
because
no
part
of
their
time
is
spent
impertinently
.
3.
SOME
plead
the
strength
and
impetuous
violence
of
temptations
.
It
must
be
confess'd
,
that
the
objects
of
Sense
do
strongly
allure
and
flatter
the
mind
to
unworthy
compliances
;
and
that
they
entice
us
constantly
to
bodily
pleasures
;
yet
if
it
be
uneasie
to
overcome
such
insinuations
,
let
the
very
difficulty
provoke
our
courage
;
for
the
most
glorious
enterprises
are
atcheiv'd
by
patience
and
fortitude
.
And
if
the
prize
of
honour
were
not
encompass'd
with
Thorns
and
Briars
,
it
might
fall
to
the
share
of
every
despicable
Wretch
;
whereas
indeed
,
honour
crowns
the
Heroes
,
and
such
as
resolutely
face
the
enemy
.
Was
it
sleep
,
softness
,
ease
and
luxury
,
that
first
distinguish'd
the
Nobles
from
their
inferiours
?
No.
It
was
magnanimity
,
valour
,
courage
,
fidelity
and
patience
,
that
rais'd
them
above
their
neighbours
.
And
if
such
a
transient
thing
as
the
favour
of
a
King
,
and
the
Hosanna's
of
the
Croud
,
cannot
be
justly
obtain'd
,
but
by
toil
and
labour
;
how
is
it
possible
,
that
we
can
think
to
gain
immortal
honours
,
without
wrestling
and
struggling
?
God
hath
placed
us
on
this
Theatre
to
act
our
part
,
to
try
our
patience
and
our
fidelity
;
and
with
a
design
to
trample
upon
the
World
by
his
Grace
in
us
,
that
we
may
be
more
than
Conquerours
through
Christ
that
loved
us
.
The
tentations
from
the
World
are
indeed
very
terrible
,
the
Lusts
of
the
Flesh
,
the
Lusts
of
the
Eye
,
and
the
Pride
of
Life
.
But
may
not
all
these
be
conquered
by
Faith
,
and
the
Spirit
of
Christianity
?
their
strength
(
if
we
approach
them
closely
)
is
not
so
formidable
.
'T
is
true
,
they
appear
invincible
to
the
soft
and
delicate
,
but
they
have
no
relish
to
the
Soul
illuminated
with
the
knowledge
of
Christ
.
The
eye
of
Faith
discovers
their
emptiness
,
they
are
but
shadows
and
appearances
of
things
,
attended
in
their
most
flattering
dress
,
with
vanity
and
vexation
of
Spirit
.
Let
us
awake
then
,
and
see
what
is
it
,
that
thus
inchants
us
into
folly
and
sin
.
What
are
those
pleasures
that
we
doat
so
much
upon
,
if
once
compar'd
to
the
pure
rivers
of
pleasure
that
are
at
his
right
hand
.
4.
SOME
plead
the
severity
of
Christianity
,
to
excuse
them
from
the
practice
of
it
.
The
Precepts
of
humility
,
meekness
and
self-denyal
are
intolerable
to
such
:
but
I
must
tell
them
,
that
such
Precepts
appear
only
terrible
to
strangers
,
and
such
as
have
no
mind
to
come
under
any
yoke
or
discipline
at
all
.
The
experience
of
the
best
men
puts
it
beyond
all
debate
,
that
there
is
no
rest
or
tranquillity
of
Spirit
,
but
in
the
practice
of
such
Commandments
.
Nay
,
the
pleasures
that
attend
a
pious
life
,
Psalm
.
are
pure
and
unmixt
;
they
are
sweeter
than
the
honey
or
the
honey-comb
.
Psalm
.
With
what
transports
and
exstatic
elevations
did
the
Psalmist
long
to
appear
in
the
place
of
God's
presence
?
O
,
when
shall
I
come
and
appear
before
God!
We
are
not
acquainted
with
the
ravishing
satisfactions
of
Religion
,
because
we
keep
at
a
distance
;
and
therefore
we
are
terrified
by
our
first
conflicts
,
but
if
we
struggled
vigorously
until
the
noisome
rubbish
of
our
corruptions
were
remov'd
,
then
our
Souls
might
become
a
clean
habitation
for
the
Spirit
of
God
;
and
where
the
Spirit
of
God
dwells
,
there
is
also
peace
,
light
and
tranquillity
;
joy
unspeakable
and
full
of
glory
.
What
an
impregnable
Garrison
against
calumny
and
disaster
,
is
a
Conscience
void
of
offence
towards
God
,
and
towards
man
!
How
vain
is
it
to
endeavour
the
painting
of
it
by
rhetorical
colours
!
Words
cannot
reach
it
,
the
bold
Metaphors
of
Poets
are
faint
in
comparison
of
it
.
It
receives
comforts
immediately
from
the
hand
of
God
,
and
such
as
cannot
be
taken
away
from
us
;
so
strong
are
the
pleasures
that
do
attend
the
practice
of
true
Religion
.
WHY
then
are
we
frighted
with
Mormo's
and
apparitions
of
our
own
invention
?
Let
us
believe
our
Saviour
,
who
hath
expresly
told
us
,
that
his
yoke
is
easie
,
and
his
burden
is
light
.
The
more
we
plead
in
favour
of
our
bondage
,
the
more
entangled
we
are
by
our
corruption
,
and
the
more
miserable
is
our
condition
.
This
Corruption
may
be
escaped
and
reform'd
,
and
whatever
is
usually
pleaded
in
its
defence
,
is
vain
and
unreasonable
.
Let
me
ask
then
,
how
this
Contagion
,
that
has
so
universally
over-run
Mankind
,
may
be
cured
?
And
the
Text
makes
answer
to
this
,
that
this
Corruption
is
escaped
by
the
great
,
and
the
precious
promises
.
AND
this
leads
me
to
the
third
Particular
,
that
I
am
oblig'd
to
speak
to
.
The
Gospel
in
it self
is
the
great
and
last
Engine
of
God's
Goodness
and
Wisdom
,
for
the
recovery
of
the
World
;
and
the
Promises
of
the
Gospel
are
the
Wheels
upon
which
it
moves
.
So
much
Spirit
and
Life
did
go
alongst
with
the
first
preaching
of
the
Gospel
,
that
it
shook
the
Pillars
of
the
Kingdom
of
Darkness
,
threw
open
the
Prisons
of
Satan
,
and
loos'd
whole
Societies
of
Men
from
their
bondage
.
Acts
26.18
.
The
Apostles
did
open
their
eyes
,
and
turn
them
from
darkness
to
light
,
and
from
the
power
of
Satan
unto
God
.
The
Promises
of
the
Gospel
are
the
counterpoise
that
God
hath
laid
in
the
other
Scale
against
sin
.
He
principally
designs
to
deliver
from
sin
,
and
from
the
Love
of
the
World
,
because
it
leads
unto
sin
;
and
the
Promises
of
the
Gospel
have
a
peculiar
energy
to
save
us
from
the
one
,
and
to
deter
us
from
the
other
.
If
we
believ'd
the
Promises
of
the
Gospel
,
without
fear
and
hypocrisie
,
we
would
immediately
turn
our
backs
upon
our
sins
,
especially
when
we
remember
,
that
these
very
Promises
are
environ'd
about
with
the
most
terrible
denunciations
of
the
wrath
of
God
against
the
disobedient
.
2
Thess.
1.7
,
8.
The
Lord
Jesus
Christ
shall
be
revealed
from
heaven
with
his
mighty
Angels
in
flaming
fire
,
taking
vengeance
on
them
that
know
not
God
,
and
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
.
Can
there
be
any
thing
so
powerful
to
alienate
our
affections
from
the
World
,
as
the
Promises
of
the
Gospel
?
Heb.
11.
How
far
was
the
glory
of
the
Court
of
Egypt
below
the
Spirit
of
Moses
,
when
he
saw
him
that
is
invisible
,
and
had
respect
unto
the
recompence
of
reward
?
We
are
expresly
told
by
S.
John
,
1
John
2.14
.
that
if
any
man
love
this
world
,
the
love
of
the
Father
,
is
not
in
him
.
And
again
,
that
the
friendship
of
this
world
,
is
enmity
with
God
.
And
S.
Paul
tells
us
,
Coloss.
3.
that
the
Christians
must
not
set
their
affections
on
the
things
on
Earth
,
for
their
life
is
hid
with
God
in
Christ
.
THE
brightness
of
our
Inheritance
obscures
the
glory
of
the
World
.
1
John
2.
This
is
the
promise
that
he
hath
promised
us
,
eternal
life
.
1
Joh.
3.2
.
And
now
are
we
the
sons
of
God
,
and
it
doth
not
yet
appear
what
we
shall
be
;
but
this
we
know
,
that
when
he
shall
appear
,
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
.
Did
we
weigh
the
Gospel
Promises
as
they
deserve
,
and
think
of
them
with
love
and
application
,
how
powerful
are
they
to
disengage
us
from
the
entanglements
of
this
present
life
,
and
to
promote
the
reformation
that
the
Gospel
enjoins
.
1.
LET
us
heartily
believe
the
Promises
.
Eternity
seriously
and
frequently
pondered
,
exhausts
all
our
strength
and
all
our
thoughts
.
It
fortifies
our
Souls
against
the
flatteries
of
the
World
,
and
alienates
our
affections
from
the
Earth
.
Heb.
11.13
.
The
Patriarchs
saw
the
promises
afar
off
,
and
embraced
them
,
and
confessed
,
that
they
were
but
strangers
and
pilgrims
upon
the
earth
.
And
if
the
dark
view
that
the
Patriarchs
had
was
so
mighty
to
support
their
Spirits
under
the
old
Oeconomy
,
what
may
not
we
do
,
who
are
animated
by
the
clear
and
glorious
Promises
of
the
Gospel
?
2.
LET
us
lean
on
these
Promises
in
our
most
difficult
circumstances
.
2
Cor.
4.16
,
17
,
18.
For
which
cause
we
faint
not
,
but
though
our
outward
man
perish
,
yet
the
inward
man
is
renewed
day
by
day
.
For
our
light
affliction
,
which
is
but
for
a
moment
,
worketh
for
us
a-far
more
exceeding
and
eternal
weight
of
glory
.
While
we
look
not
at
the
things
which
are
seen
,
but
at
the
things
which
are
not
seen
;
for
the
things
which
are
seen
,
are
temporal
;
but
the
things
which
are
not
seen
,
are
eternal
.
We
rejoyce
(
says
the
same
Apostle
)
in
our
tribulations
.
Patience
under
sufferings
,
is
the
peculiar
ornament
of
our
Saviour's
Disciples
;
for
they
only
have
the
surest
Antidote
against
despondency
.
The
Devil
,
that
can
transform
himself
into
an
Angel
of
Light
,
cannot
counterfeit
Christian
Meekness
and
Patience
.
It
is
no
stupidity
,
but
a
rational
submission
to
the
Will
of
our
Father
;
they
that
are
Martyrs
for
the
World
,
or
their
own
Pride
,
may
for
a
while
put
on
a
resolute
sullenness
:
but
true
Christian
calmness
and
magnanimity
springs
from
the
hope
of
glory
,
and
the
Spirit
of
Jesus
.
2
Cor.
7.1
.
3.
Having
these
promises
(
saith
the
Apostle
)
let
us
cleanse
our selves
from
all
filthiness
,
both
of
the
Flesh
and
of
the
Spirit
,
perfecting
holiness
in
the
fear
of
God
.
'T
is
certain
,
that
every
man
that
hath
this
hope
in
him
,
1
Joh.
3.3
.
purifieth
himself
even
as
he
is
pure
.
If
we
are
Candidates
for
eternal
life
,
our
Souls
must
be
purified
from
Vice
,
Matth.
5.
for
the
pure
in
heart
only
shall
see
God
.
Heb.
4.1
.
4.
Let
us
therefore
fear
,
lest
the
promise
being
left
us
of
entring
into
his
rest
,
any
of
you
should
seem
to
come
short
of
it
.
The
Israelites
in
the
Wilderness
came
short
of
the
Promises
made
to
them
by
their
sickleness
and
inconstancy
.
Psal.
106.12
,
13
,
&c
Hoseah
.
Their
goodness
was
like
the
early
dew
(
as
the
Prophet
speaks
)
;
and
by
their
cowardice
they
were
afraid
of
the
Children
of
Anak
,
partly
by
their
unbelief
,
they
would
not
believe
Moses
,
nor
the
faithful
Spies
.
And
this
is
easily
applicable
to
our
case
;
for
there
is
no
way
to
be
saved
,
but
to
believe
the
Promises
,
to
break
through
all
obstacles
,
to
fight
the
good
fight
of
Faith
,
and
to
lay
hold
of
eternal
life
.
5.
LET
us
ponder
,
and
consider
the
excellencies
of
these
Promises
.
I
shall
name
but
the
two
Epithets
bestow'd
upon
them
in
the
Text.
1.
They
are
Great
.
2.
They
are
Precious
.
I
say
,
1.
They
are
Great
:
and
that
in
three
regards
.
1.
With
regard
to
their
Author
,
the
only
begotten
Son
of
God
,
whom
all
the
Angels
worship
and
adore
.
He
is
the
brightness
of
his
Fathers
glory
,
and
the
express
image
of
his
person
,
and
upholds
all
things
by
the
word
of
his
power
.
Heb.
1.3
.
This
one
consideration
is
enough
to
overawe
the
boldest
sinner
,
and
it
is
frequently
taken
notice
of
,
to
magnifie
the
Gospel
,
and
to
recommend
to
us
the
Precepts
of
our
Saviour
,
Phil.
2.6
,
7
,
8.
that
he
was
in
the
form
of
God
,
and
thought
it
no
robbery
to
be
equal
with
God
,
but
made
himself
of
no
reputation
,
&c.
Shall
we
contemn
the
Promises
made
by
the
Son
of
God
?
God
sent
his
Son
to
give
the
Jews
the
last
,
and
most
undenyable
proof
of
his
Love
and
Wisdom
:
Matth.
Certainly
they
will
reverence
my
Son
.
Thus
reasons
the
Author
to
the
Hebrews
,
Heb.
2.3
.
How
shall
we
escape
if
we
neglect
so
great
salvation
,
which
at
the
first
began
to
be
spoken
by
the
Lord
,
and
was
confirmed
unto
us
by
them
that
heard
him
?
Heb.
10.28
,
29.
And
again
,
He
that
despised
Moses
Law
died
without
mercy
under
two
or
three
Witnesses
;
of
how
much
sorer
punishment
,
suppose
ye
,
shall
he
be
thought
worthy
,
who
hath
trodden
under
foot
the
Son
of
God
,
and
hath
counted
the
blood
of
the
Covenant
,
wherewith
he
was
sanctified
,
an
unholy
thing
,
and
hath
done
despite
unto
the
Spirit
of
Grace
.
Against
whom
does
the
incorrigible
sinner
sport
himself
?
against
the
Son
of
God
,
and
the
clearest
proofs
of
his
love
.
For
herein
is
love
,
not
that
we
loved
him
,
but
that
he
loved
us
,
and
gave
his
Son
to
be
a
propitiation
for
our
sins
.
2.
THE
Promises
are
Great
in
their
intrinsic
value
.
I
mean
not
only
the
Promise
of
eternal
life
,
but
all
the
other
Promises
that
are
of
a
relative
and
subordinate
Nature
,
the
Graces
of
the
Spirit
,
the
remission
of
our
sins
,
the
peace
of
our
Consciences
,
these
are
things
to
be
valued
above
Gold
and
Silver
.
Wisdom
is
preferred
above
the
choicest
Rubies
;
the
Gold
of
Ophir
is
not
to
be
compar'd
unto
her
.
Therefore
the
Graces
of
the
Spirit
are
compar'd
unto
the
most
costly
things
;
Rev.
5.18
.
I
counsel
thee
to
buy
of
me
Gold
tried
in
the
fire
,
that
thou
mayest
be
rich
;
and
white
rayment
,
that
thou
mayest
be
cloathed
,
and
the
shame
of
thy
nakedness
do
not
appear
,
and
anoint
thine
eyes
with
eye-salve
,
that
thou
mayest
see
.
3.
The
Promises
are
Great
in
their
tendency
and
design
,
to
recover
the
World
sunk
into
Corruption
;
to
overthrow
the
Worship
of
Devils
,
to
enlighten
the
World
,
to
take
down
the
Kingdom
of
Darkness
,
and
to
advance
the
Image
of
God
upon
the
Souls
of
Men
;
were
designs
becoming
the
Goodness
and
Majesty
of
the
Son
of
God
.
But
of
this
I
shall
have
occasion
to
speak
under
the
fourth
Particular
.
And
therefore
I
consider
the
second
Epithet
bestowed
upon
the
Promises
.
They
are
not
only
Great
,
but
,
2.
PRECIOUS
.
And
that
in
regard
of
their
1.
Price
.
2.
Certainty
.
3.
Durableness
.
1.
In
regard
of
their
Price
.
1
Pet.
1.18
.
S.
Peter
informs
us
,
that
we
are
not
redeemed
with
corruptible
things
,
as
silver
and
gold
,
from
our
vain
conversation
,
but
with
the
precious
blood
of
Christ
,
as
of
a
Lamb
without
spot
or
blemish
.
There
is
no
Religion
wants
its
Sacrifice
,
and
this
is
the
Mysterious
Sacrifice
of
our
Religion
;
the
blood
that
speaketh
better
things
than
the
blood
of
Abel
;
that
powerful
Atonement
,
that
so
successfully
pleads
for
pity
and
compassion
in
the
ears
of
God
;
the
Sacrifice
under
whose
intercession
we
come
with
boldness
to
the
Throne
of
Grace
;
the
Sacrifice
that
laid
aside
all
the
Mosaick
Oblations
;
the
Sacrifice
that
was
typified
by
all
the
former
,
and
was
more
acceptable
unto
God
,
than
the
Cattel
upon
a
thousand
bills
.
This
is
the
Sacrifice
that
the
Prophets
foretold
,
and
the
Apostles
preach'd
,
and
upon
which
we
must
lean
at
the
hour
of
death
.
Nature
teacheth
us
to
fly
to
the
strongest
refuge
,
when
we
are
reduc'd
to
the
saddest
extremities
.
And
therefore
do
we
grasp
the
Merit
of
his
Sacrifice
,
in
our
last
conflicts
and
agonies
;
for
he
is
the
Lamb
of
God
,
that
taketh
away
the
sins
of
the
world
.
This
is
the
Sacrifice
,
that
bears
the
weight
of
all
their
sins
who
are
penitent
.
So
reasons
the
Divine
Author
to
the
Hebrews
;
for
if
the
blood
of
Bulls
and
of
Goats
,
and
ashes
of
an
Heifer
sprinkling
the
unclean
,
Heb.
9.13
,
14.
sanctifieth
to
the
purifying
of
the
Flesh
;
how
much
more
shall
the
blood
of
Christ
,
who
through
the
eternal
Spirit
offered
himself
without
spot
to
God
,
purge
your
Conscience
from
dead
works
to
serve
the
living
God
.
THEY
that
allow
him
no
more
,
than
to
be
a
resolute
Martyr
for
the
Truth
;
who
rob
us
of
the
comforts
of
his
Sacrifice
and
Propitiation
;
take
away
the
great
pillar
of
our
hope
at
the
hour
of
death
;
they
would
reform
us
unto
a
gentile
kind
of
Paganism
,
though
there
be
no
error
more
plainly
opposite
to
the
Scriptures
than
theirs
.
For
the
Notion
of
a
piacular
Sacrifice
,
and
the
penal
substitution
of
it
in
the
room
of
the
criminal
,
was
receiv'd
amongst
all
Nations
;
and
the
Scripture
makes
use
of
the
same
words
that
are
used
by
other
Authors
,
to
express
a
proper
atonement
,
when
they
speak
of
the
Sacrifice
of
our
blessed
Saviour
.
WHEN
we
consider
this
,
it
may
confirm
our
hope
,
and
withal
put
us
in
mind
,
how
fearful
a
thing
it
is
to
trample
upon
the
blood
of
the
Son
of
God
;
for
being
redeem'd
by
his
blood
,
we
are
no
more
our
own
.
2.
THE
Promises
are
precious
,
because
of
their
certainty
.
The
frame
of
Nature
may
sooner
be
dissolv'd
,
the
pillars
of
the
Creation
may
shake
and
crumble
into
their
first
disorder
,
rather
than
that
his
Word
should
fail
;
for
he
is
everlasting
truth
,
Jer.
31.35
,
36.
and
he
cannot
lye
.
Thus
saith
the
Lord
,
which
giveth
the
Sun
for
a
light
by
day
,
and
the
Ordinances
of
the
Moon
,
and
of
the
Stars
for
a
light
by
night
,
which
divideth
the
Sea
,
when
the
waves
thereof
roar
,
the
Lord
of
Hosts
is
his
Name
.
If
those
Ordinances
depart
from
before
me
,
saith
the
Lord
,
then
the
seed
of
Israel
also
shall
cease
from
being
a
Nation
before
me
for
ever
.
These
Promises
are
made
to
the
Spiritual
seed
of
the
true
Israelites
;
Rom.
9.
as
is
proved
by
S.
Paul
.
And
therefore
to
remove
all
our
doubts
and
diffidence
,
all
our
distrust
and
hesitation
,
they
are
confirm'd
by
his
Oath
;
Heb.
6.17
,
18
,
19.
Wherein
God
willing
more
abundantly
to
shew
unto
the
heirs
of
promise
,
the
immutability
of
his
Counsel
,
confirmed
it
by
an
Oath
.
That
by
two
immutable
things
,
in
which
it
was
impossible
for
God
to
lye
,
we
might
have
a
strong
consolation
,
who
have
fled
for
refuge
to
lay
hold
upon
the
hope
set
before
us
.
3.
THE
Promises
are
precious
,
in
regard
of
their
durableness
,
I
mean
that
the
things
promised
are
eternal
.
There
is
nothing
liable
to
decay
,
that
can
give
true
repose
to
the
Spirit
of
a
Man
;
the
Christian
Religion
settles
the
frame
,
and
satisfies
the
enquiries
of
our
Souls
,
by
bringing
life
and
immortality
to
light
.
Nothing
else
can
satisfie
the
vast
capacities
of
the
mind
of
Man
.
The
endless
duration
of
our
happiness
is
express'd
in
the
Scriptures
,
by
full
and
plain
phrases
.
And
this
is
the
promise
that
he
hath
promised
us
,
even
eternal
life
.
1
John
2.25
.
And
again
,
in
the
Gospel
of
S.
John
,
He
that
keepeth
my
sayings
,
1
Pet.
1.3
,
4.
shall
never
see
death
.
And
S.
Peter
assures
us
,
that
we
are
begotten
again
unto
a
lively
hope
by
the
resurrection
of
Jesus
Christ
from
the
dead
:
To
an
inheritance
incorruptible
,
undefiled
,
and
that
fadeth
not
away
,
reserved
in
heaven
for
you
.
And
can
there
be
any
thing
,
that
so
adequately
satisfies
the
boundless
desires
,
and
intellectual
appetites
of
a
reasonable
Creature
,
as
an
eternal
weight
of
glory
.
O
Eternity
!
who
can
forget
Thee
,
that
remembers
himself
,
and
the
frame
of
his
Nature
?
Who
can
contemn
eternal
things
,
that
thinks
that
he
himself
is
any
thing
more
excellent
than
the
Beasts
that
perish
?
Have
we
naturally
such
strong
inclinations
to
immortality
,
and
can
we
despise
the
Gospel
that
prepares
and
trims
our
Souls
for
life
eternal
?
Who
can
reflect
on
the
variety
and
Spirituality
of
his
own
thoughts
,
and
yet
conclude
,
that
he
was
made
to
make
provision
for
the
flesh
,
to
fulfil
the
lusts
thereof
?
Let
no
such
thoughts
dwell
within
thee
,
but
rather
look
at
the
things
which
are
not
seen
.
2
Cor.
5.1
.
For
we
know
,
that
if
our
earthly
house
of
this
tabernacle
were
dissolved
,
we
have
a
building
of
God
,
an
house
not
made
with
hands
,
eternal
in
the
heavens
.
And
now
when
we
look
upon
whole
Gospel
,
its
entire
frame
and
design
we
may
safely
say
of
it
,
as
the
Apostle
says
of
its
Promises
,
that
it
is
Great
and
Precious
in
all
its
lineaments
and
features
.
Especially
when
we
consider
the
great
design
that
is
carried
on
by
the
Gospel
,
and
that
is
nothing
less
,
than
to
make
us
partakers
of
the
Divine
Nature
.
And
this
leads
me
to
the
fourth
Particular
,
that
I
promis'd
to
speak
to
:
viz.
4.
THE
Scope
of
the
Gospel
and
its
Promises
,
to
restore
the
Image
of
God
on
the
Souls
of
men
,
to
repair
the
breaches
and
decays
of
Humane
Nature
;
to
make
him
look
up
again
to
Heaven
,
with
briskness
and
innocence
,
as
he
did
when
he
was
newly
form'd
by
the
finger
of
God
;
to
restore
life
unto
the
degenerate
World
,
not
that
animal
and
feculent
life
that
oppresses
the
Divine
Nature
,
but
a
life
of
true
Reason
,
united
to
God
,
and
fitted
for
the
Society
of
Angels
;
to
make
Man
as
near
unto
God
,
as
Humane
Nature
could
allow
;
and
all
Mankind
who
allow
themselves
the
exercise
of
their
Reason
,
must
acknowledge
at
first
view
,
that
this
is
the
top
of
Humane
Glory
,
the
heighth
of
true
felicity
,
the
elevation
of
Reason
to
its
noblest
exercise
and
object
to
be
made
like
unto
God
.
THE
Eternal
Son
of
God
became
Man
,
that
he
might
heal
the
bruises
and
wounds
,
Hierocl
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
we
received
by
the
first
A-Adam
.
To
as
many
as
received
him
,
to
them
gave
he
power
to
become
the
Sons
of
God
,
Joh.
1.12
.
even
to
them
that
believe
on
his
Name
.
ver.
13.
Which
were
born
not
of
blood
,
nor
of
the
Will
of
the
Flesh
,
nor
of
the
Will
of
Man
,
but
of
God
.
1
Joh.
3.1
.
Behold
,
what
manner
of
Love
the
Father
hath
bestowed
on
us
,
that
we
should
be
called
the
Sons
of
God
.
We
must
be
new
moulded
into
the
Image
of
our
Maker
;
we
must
live
no
more
unto
sin
,
but
unto
God
:
we
must
be
acted
by
higher
Motives
and
Principles
,
than
the
Life
of
Nature
:
We
must
steer
our
course
towards
Heaven
by
other
Engines
,
than
such
as
set
the
World
in
motion
.
And
so
much
is
imply'd
in
that
saying
of
our
Saviour
,
Matth.
10.37
.
He
that
loveth
Father
or
Mother
more
than
me
,
is
not
worthy
of
me
;
and
he
that
loveth
Son
or
Daughter
more
than
me
,
v.
38.
is
not
worthy
of
me
.
And
he
that
taketh
not
his
Cross
,
and
followeth
after
me
,
is
not
worthy
of
me
.
To
make
this
a
little
more
clear
,
I
shall
enquire
into
two
things
:
1.
Why
there
must
be
such
a
thorough
change
of
our
Nature
?
2.
Wherein
do
the
Characters
of
the
Divine
Nature
plainly
appear
.
1.
There
must
be
such
a
thorough
change
of
our
Nature
.
Whether
we
consider
,
1.
The
plain
account
of
Scripture
.
Or
,
2.
The
Notions
we
have
of
the
Deity
.
Or
,
3.
The
Corruption
of
our
Nature
,
and
its
distance
from
Heaven
.
1.
Do
but
consider
the
plain
account
of
Scripture
.
Heb.
12.14
.
Without
Holiness
it
is
impossible
to
see
God
.
He
that
is
in
Christ
,
hath
crucified
the
flesh
with
the
affections
and
lusts
thereof
.
1
Joh.
3.3
.
He
that
hath
this
hope
,
purifieth
himself
,
even
as
he
is
pure
.
God
hath
declared
in
innumerable
places
of
Scripture
,
that
there
is
no
access
to
his
favour
,
but
by
an
entire
reformation
;
his
eyes
penetrate
to
the
Center
of
our
Spirits
;
all
things
are
naked
and
open
before
him
.
Though
the
Gospel
hath
the
Nature
of
a
Covenant
,
it
is
no
less
the
transcript
of
his
Nature
,
than
his
Royal
Edict
:
Holiness
is
as
much
our
happiness
,
as
our
duty
;
and
no
arts
,
no
shifts
,
can
preserve
the
favour
of
God
and
our
sins
together
.
How
strangely
presumptuous
must
they
be
,
who
think
to
compound
with
the
Almighty
,
and
venture
to
bring
(
instead
of
a
true
heart
,
sincere
love
,
and
filial
simplicity
)
Sacrifices
,
Oblations
and
Perfumes
.
To
what
purpose
is
the
multitude
of
your
sacrifices
unto
me
,
Isa
1.11
.
saith
the
Lord
;
I
am
full
of
the
burnt
offerings
of
Rams
,
and
the
fat
of
fed
Beasts
,
and
I
delight
not
in
the
blood
of
Bullocks
,
or
of
Lambs
,
or
of
He-Goats
.
v.
17.
Learn
to
do
well
,
seek
judgement
,
relieve
the
oppressed
,
judge
the
Fatherless
,
plead
for
the
Widow
.
The
New
and
the
Old
Testament
,
the
Patriarchal
,
as
well
as
the
Mosaic
Dispensation
,
the
Pagan
as
well
as
the
Christian
;
all
of
them
acknowledge
,
James
.
that
this
is
pure
,
and
undefiled
Religion
;
because
it
is
agreeable
to
the
Nature
,
as
well
as
the
Authority
of
God
;
for
he
hath
no
pleasure
at
all
in
the
death
of
a
sinner
.
And
therefore
we
are
plainly
told
by
the
Prophets
and
the
Apostles
,
that
nothing
short
of
true
integrity
can
please
God
,
and
that
this
is
his
delight
.
Have
I
any
pleasure
at
all
that
the
Wicked
should
dye
,
saith
the
Lord
God
,
Ezek.
18.21
.
and
not
that
he
should
return
from
his
ways
and
live
?
Consider
that
remarkable
advertisement
of
the
Prophet
Micah
;
He
hath
shewed
thee
,
O
man
,
what
is
good
;
Mic.
6.8
.
and
what
doth
the
Lord
require
of
thee
,
but
to
do
justly
,
and
to
love
mercy
,
and
to
walk
humbly
with
thy
God
.
Therefore
we
are
commanded
by
the
Baptist
,
to
bring
forth
fruits
meet
for
repentance
.
Mat.
3.8
.
It
is
not
every
one
that
saith
Lord
,
Lord
,
Mat.
7.21
.
shall
enter
into
the
Kingdom
of
Heaven
;
but
he
that
doth
the
Will
of
my
Father
which
is
in
Heaven
.
The
conclusion
of
all
this
,
is
no
other
,
2
Tim.
2.19
.
than
that
every
one
that
nameth
the
name
of
Jesus
must
depart
from
all
iniquity
.
Our
Religion
is
very
pure
,
and
it
is
the
last
revelation
of
his
Will
,
that
God
vouchsafes
to
Mankind
.
And
therefore
it
bears
the
nearest
resemblance
of
the
Divine
Nature
,
and
is
perfective
of
ours
;
and
the
Disciples
of
this
Religion
must
not
think
to
recommend
themselves
to
God
or
Mankind
,
by
artificial
knacks
of
hypocrisie
,
disfigured
faces
,
and
Pharisaical
Prayers
;
but
rather
by
ardent
zeal
,
unaffected
simplicity
,
the
most
generous
charity
,
sincere
mortification
,
and
a
Will
resign'd
to
his
Infinite
Wisdom
.
2.
LET
us
suppose
,
that
the
Scriptures
did
not
so
peremptorily
inculcate
the
necessity
of
this
change
,
yet
the
Notions
that
we
have
of
God
,
confirm
this
truth
,
that
nothing
short
of
true
Piety
,
can
recommend
us
unto
Him
;
that
in
order
to
our
Salvation
,
we
must
be
partakers
of
the
Divine
Nature
.
Is
he
such
an
easie
Majesty
,
that
he
may
be
put
off
with
multitude
of
Sacrifices
,
costly
Oblations
and
outward
Solemnities
of
Religion
?
Can
he
be
diverted
from
the
execution
of
his
Justice
by
complemental
Addresses
?
Pray
what
do
we
take
him
to
be
?
Is
he
fond
of
Trifles
and
Ceremonies
?
To
imagine
that
sighs
and
tears
,
and
melancholy
reflections
will
propitiate
the
Deity
,
charges
him
with
severity
and
cruelty
;
as
if
he
took
pleasure
in
the
calamities
and
sufferings
of
his
Creatures
.
Vid.
Alcibiad
.
Plat.
Whereas
nothing
is
intended
,
but
our
true
reformation
and
freedom
from
sin
.
We
are
to
remember
,
that
Innocence
,
Purity
,
Ingenuity
and
Simplicity
,
Heavenly
mindedness
and
Charity
,
are
the
Sacrifices
most
agreeable
to
the
Deity
.
3.
SUCH
is
the
distance
of
our
Nature
from
Heaven
,
and
the
employment
of
that
State
,
that
we
must
do
violence
to
our
corrupt
inclinations
,
before
we
can
act
our
part
,
among
the
Spirits
of
just
men
made
perfect
;
we
must
become
meet
partakers
of
the
inheritance
of
the
Saints
in
light
.
Sin
(
though
pardoned
)
yet
if
it
is
not
extirpated
,
must
sink
us
unto
Hell
.
It
is
in
its
nature
most
opposite
unto
God
,
i.
e.
to
his
Wisdom
,
Goodness
and
Power
:
because
it
carries
along
with
it
all
the
lineaments
of
baseness
,
weakness
and
malice
.
This
should
make
us
hate
all
those
Principles
in
Religion
,
that
make
the
way
broad
,
that
our
Saviour
hath
pronounced
strait
.
All
those
Doctrines
and
Opinions
that
seem
to
promote
licentiousness
,
folly
and
wickedness
;
Matthew
.
if
the
light
that
is
in
thee
be
darkness
,
how
great
is
that
darkness
?
but
when
corrupt
Nature
,
and
corrupt
Principles
are
combin'd
together
,
there
is
no
hope
of
our
recovery
;
and
we
are
carried
headlong
into
all
folly
and
misery
.
2.
LET
us
enquire
wherein
the
Characters
of
the
Divine
Nature
appear
.
God
is
the
first
and
original
beauty
;
and
true
Religion
is
but
a
Transcript
of
his
Nature
.
And
,
1.
IT
carries
the
Lineaments
of
his
Power
and
Victory
.
True
Religion
is
a
Confederacy
with
the
Almighty
.
Psal.
18.1
,
2.
We
can
do
all
things
through
Christ
that
strengtheneth
us
.
The
Lord
is
my
strength
(
saith
David
)
my
rock
and
my
fortress
,
my
deliverer
,
my
God
,
in
whom
I
will
trust
:
My
buckler
,
the
horn
of
my
salvation
,
and
my
high
tower
.
His
Power
is
visible
in
our
conquests
over
sin
;
we
must
prove
our selves
to
be
the
Sons
of
God
,
by
our
triumphs
and
victories
over
the
World
:
because
he
that
is
in
us
,
is
greater
than
he
that
is
in
the
World
.
THE
ravishing
beauty
of
the
Divine
Nature
,
shines
in
the
conversations
of
the
righteous
.
For
all
round
about
them
see
their
good
works
,
and
glorifie
their
father
which
is
in
heaven
.
1
Phil.
2.15
.
They
are
blameless
and
harmless
without
rebuke
,
in
the
midst
of
a
crooked
and
perverse
Nation
.
THE
Purity
of
the
Divine
Nature
is
copied
in
the
life
of
a
Christian
:
pure
and
undefil'd
Religion
flies
from
all
filthiness
and
hypocrisie
,
by
a
divine
instinct
and
sensation
.
The
Scripture
seems
to
search
for
all
Metaphors
,
to
represent
unto
us
the
filthiness
of
sin
.
[
](A51159-e15250-b)†
†
Rom.
3.13
.
The
Rottenness
of
the
Grave
,
the
[
](A51159-e15270-b)*
*
2
Pet.
2.20
.
Vomit
of
Dogs
,
the
Poyson
of
Vipers
,
the
Filthiness
of
Swine
,
are
some
of
the
expressions
that
point
unto
us
the
odious
Nature
of
sin
.
But
God
is
of
purer
eyes
than
to
behold
iniquity
.
And
the
Wisdom
that
is
from
above
,
is
first
pure
,
then
peaceable
,
gentle
,
and
easie
to
be
intreated
,
full
of
mercy
,
and
good
fruits
,
without
partiality
,
and
without
hypocrisie
.
THE
Wisdom
of
God
is
no
less
seen
in
the
lives
of
good
men
.
True
Religion
is
the
knowledge
of
the
most
excellent
Truths
,
the
contemplation
of
the
most
glorious
objects
,
and
the
practice
of
such
duties
as
are
most
serviceable
to
our
happiness
.
The
fear
of
the
Lord
is
the
beginning
of
Wisdom
.
The
Children
of
this
World
are
said
to
be
wiser
in
their
own
generation
,
than
the
Children
of
Light
;
i.
e.
they
are
more
skilful
to
manage
worldly
affairs
.
But
in
the
true
estimate
of
things
,
they
are
fools
in
the
strictest
sense
.
The
truly
Religious
,
is
the
only
Wise
Man
;
he
alone
improves
his
Reason
to
the
best
advantage
:
for
he
looks
to
things
future
,
as
well
as
to
the
things
present
;
he
prefers
great
things
to
small
things
,
and
chuses
the
fittest
Means
to
attain
his
ends
;
this
is
to
be
wise
unto
salvation
.
WE
are
taught
by
the
Christian
Religion
to
imitate
the
Divine
Goodness
,
his
unenvious
Bounty
,
his
unconstrain'd
Liberality
.
Matth.
5.44
,
45
,
46.
Love
your
enemies
;
bless
them
that
curse
you
,
do
good
to
them
that
hate
you
;
and
pray
for
them
which
despitefully
use
you
and
persecute
you
;
that
you
may
be
the
Children
of
your
Father
which
is
in
Heaven
:
for
he
maketh
his
Sun
to
rise
on
the
evil
,
and
on
the
good
;
and
sendeth
rain
on
the
just
and
unjust
.
GREATNESS
of
Spirit
is
a
branch
of
the
Divine
Nature
;
and
the
Christian
is
great
in
his
Victories
,
Expectations
and
Behaviour
;
nothing
mean
and
sordid
,
in
the
behaviour
of
the
true
Sons
of
God
:
they
are
heirs
of
God
,
and
coheirs
with
Christ
,
and
therefore
must
needs
have
the
world
under
their
feet
.
FROM
what
I
have
said
,
we
may
easily
learn
,
That
there
is
nothing
so
amiable
as
true
Religion
.
Nothing
else
resembles
the
Divine
Nature
,
1
John
.
He
that
is
born
of
God
,
committeth
no
sin
;
he
that
committeth
sin
is
of
the
Devil
;
and
the
Son
of
God
was
manifested
,
that
he
might
destroy
the
works
of
the
Devil
.
The
Text
that
I
have
hitherto
discours'd
of
,
is
the
abridgement
of
the
Gospel
.
Let
us
remember
our
miserable
condition
by
Nature
,
and
enquire
what
effectual
remedies
there
may
be
to
knock
off
our
fetters
,
to
procure
unto
us
the
Liberty
of
the
Sons
of
God
,
to
restore
us
to
his
Image
,
and
how
glorious
our
Victory
must
make
us
,
when
we
are
made
partakers
of
the
Divine
Nature
;
when
we
live
in
a
purer
Air
,
and
feed
our
Souls
with
the
prospect
of
Immortality
;
when
we
are
got
above
the
Enchantments
of
Sense
;
when
by
our
comfortable
experience
we
taste
and
see
that
God
is
good
;
and
in
the
meditation
of
such
things
,
let
us
commit
our
souls
unto
him
,
as
into
the
hands
of
a
faithful
Creator
.
To
God
the
Father
,
Son
and
Holy
Ghost
,
be
all
Glory
,
Power
and
Dominion
,
for
ever
.
Amen
.
A
SERMON
Preach'd
before
the
Bishop
and
Synod
April
1687.
in
S.
Giles's
Church
Edinburgh
:
ON
CANTICLES
iv
.
V.
15.
A
Fountain
of
Gardens
,
a
Well
of
Living
Waters
,
and
Streams
from
Lebanon
.
THE
Song
of
Solomon
,
that
is
,
the
most
Elegant
and
Divine
Composure
of
all
his
Poems
,
the
Song
of
Songs
,
by
an
usual
Hebraism
,
the
most
Excellent
and
Seraphick
Poem
of
all
that
Solomon
ever
wrote
,
and
deserves
to
be
so
called
,
as
Grotius
hath
it
,
ob
multas
elegantias
quae
in
alium
sermonem
translatae
non
idem
sapiunt
,
they
are
like
Aromatick
Spirits
that
cannot
so
easily
be
conveyed
from
one
vessel
to
another
.
'T
IS
in
its
kind
a
Dramatic
Poem
,
full
of
art
and
delicious
harmony
,
that
under
the
Chast
and
Sacred
Metaphor
of
Marriage
,
sets
off
the
Love
of
Christ
to
his
Church
,
in
the
most
ravishing
strains
and
flourishes
.
And
this
is
laid
down
as
the
first
foundation
of
expounding
this
Book
,
by
the
best
Interpreters
both
Antient
and
Modern
:
and
the
Jews
themselves
most
unanimously
conclude
,
that
it
hath
an
immediate
reference
to
the
glories
and
felicities
of
the
Messias
;
and
this
Metaphor
of
Marriage
,
to
express
the
Mystical
Vnion
of
Christ
to
his
Church
,
is
frequent
in
the
Writings
of
the
Prophets
.
Hosea
2.19
.
I
will
betroth
thee
unto
me
for
ever
,
yea
,
I
will
betroth
thee
unto
me
in
righteousness
and
in
judgment
.
And
it
is
no
less
usual
to
the
Apostles
,
when
we
look
into
the
New
Testament
,
Ephes.
5.
and
32.
This
is
a
great
Mysterie
,
but
I
speak
concerning
Christ
and
his
Church
.
2
Cor.
11
.
and
2.
I
have
espoused
you
to
one
husband
,
that
I
may
present
you
as
a
chast
Virgin
to
Christ
.
Revel.
19.7
.
and
9.
For
the
marriage
of
the
Lamb
is
come
,
and
his
Wife
hath
made
her self
ready
,
and
to
her
was
granted
,
that
she
should
be
arrayed
in
fine
linnen
,
clean
and
white
:
for
the
fine
linnen
is
the
righteousness
of
the
Saints
.
NOW
when
we
apply
to
the
Church
the
Characters
of
Beauty
,
and
the
Passions
of
Sacred
Love
,
that
are
scattered
up
and
down
through
this
Book
,
we
but
follow
and
trace
the
footsteps
of
the
Prophets
and
the
Apostles
.
S.
Bernard
in
his
first
Sermon
on
the
Canticles
,
gives
this
Epitome
of
the
Works
of
Solomon
,
that
are
extant
.
In
the
Book
of
the
Proverbs
,
superfluous
self
love
is
banished
;
in
the
Book
of
Ecclesiastes
,
the
vain
love
of
the
World
is
rejected
:
but
,
in
Cantico
Canticorum
praescribitur
castus
Amor
Dei
;
the
whole
Book
being
nothing
else
,
but
the
strongest
efforts
of
the
Divine
Love
to
be
united
in
the
closest
Bonds
to
Christ
our
Head
.
AND
this
Chapter
out
of
which
I
have
read
this
Verse
,
breaths
the
same
air
,
and
is
wholly
taken
up
,
in
commending
the
incomparable
Beauty
of
the
Spouse
.
Behold
thou
art
fair
my
Love
,
behold
thou
art
fair
:
i.
e.
thou
art
fair
beyond
thought
or
expression
.
And
again
,
thou
art
all
fair
my
Love
,
there
is
no
spot
in
thee
.
The
fifteenth
Verse
is
but
the
repetition
of
,
or
a
further
Paraphrase
upon
,
the
twelfth
.
A
Garden
inclosed
is
my
Sister
,
a
Spring
shut
up
,
a
Fountain
sealed
;
and
here
,
a
Fountain
of
Gardens
,
a
Well
of
Living
Waters
,
and
Streams
from
Lebanon
.
How
fitly
this
gradation
of
Epithets
becomes
the
Church
,
I
shall
endeavour
to
explain
as
I
go
forward
.
Dilherus
.
Fons
Hortorum
,
qui
multis
hortis
rigandis
sufficiat
.
And
by
those
Waters
,
we
are
to
understand
,
the
pure
and
heavenly
Doctrine
of
the
Church
,
that
waters
the
withered
and
parch'd
Inhabitants
of
the
Earth
with
its
streams
,
without
which
they
had
been
long
e're
now
burnt
up
with
the
fire
of
Gods
wrath
and
indignation
.
'T
is
usual
with
the
Prophets
to
express
the
heavenly
Oracles
,
under
the
Notion
of
Dew
,
and
Rain
,
and
Living
Waters
.
Deut.
32.
&
2.
My
Doctrine
shall
drop
as
the
Rain
,
my
speech
shall
distil
as
the
Dew
,
as
the
small
Rain
upon
the
tender
Herb
,
and
as
the
Showers
upon
the
Grass
.
and
our
Saviour
himself
in
his
Conference
with
the
Woman
of
Samaria
,
tells
,
that
the
Waters
that
he
shall
give
,
shall
be
in
him
to
whom
they
are
given
,
a
Well
of
Waters
,
springing
up
unto
eternal
life
.
The
highest
pitch
of
temporal
prosperity
is
expressed
in
Holy
Scriptures
by
Dew
.
Isa.
35.6
.
Gen.
27.28
,
29.
Hosea
14.
God
give
thee
of
the
Dew
of
Heaven
,
and
Fatness
of
the
Earth
.
And
Psal.
133.
and
3.
David
compareth
the
Unity
of
Brethren
dwelling
together
in
love
,
to
the
Dew
of
Hermon
,
and
that
which
descended
on
the
Mountains
of
Sion
,
as
a
token
that
there
the
Lord
commanded
his
blessing
;
and
Prov.
10.
&
12.
the
Kings
favour
is
likened
to
Dew
on
the
Grass
.
SINCE
then
,
what
is
most
excellent
and
desireable
,
is
expressed
by
it
,
and
that
in
the
Old
and
New
Testament
,
the
Sacred
Oracles
are
particularly
signified
by
Streams
and
Living
Waters
,
we
offer
no
violence
to
the
Jewish
Idiom
,
and
Prophetical
Phrase
,
when
we
expound
this
Verse
,
and
its
parallel
places
,
of
the
Church
under
the
Messias
,
especially
diffusing
the
streams
of
their
heavenly
Oracles
over
the
habitable
World
,
and
converting
men
from
darkness
to
light
,
and
from
the
power
of
Satan
,
to
the
living
God
.
In
speaking
to
these
words
,
I
shall
confine
my self
to
three
particulars
,
following
the
natural
order
and
position
of
the
Words
and
Metaphors
as
they
lye
before
us
.
First
,
WE
have
the
use
of
those
Waters
;
a
Fountain
of
Gardens
.
Secondly
,
THE
Purity
of
them
,
a
Well
of
Living
Waters
.
Thirdly
,
THE
first
Rise
and
Origine
of
these
Waters
,
they
are
Streams
from
Lebanon
.
First
,
I
SAY
,
We
have
the
use
of
those
Waters
,
Fons
hortorum
,
a
Fountain
of
Gardens
,
so
conveniently
situated
in
the
middle
,
that
by
its
Conduits
and
Canals
,
it
may
water
and
refresh
the
neighbouring
Gardens
.
The
Church
looks
with
tenderness
and
compassion
,
on
the
right
,
and
on
the
left
hand
;
as
our
Saviour
looked
upon
Jerusalem
before
her
approaching
ruine
,
and
says
in
his
very
words
,
How
often
would
I
have
gathered
you
?
She
wisely
and
discreetly
distributes
the
Waters
of
Life
to
the
necessities
of
all
;
the
contrite
and
humble
,
she
raises
from
the
dust
,
by
consolations
and
the
precious
Promises
;
the
incorrigible
and
stubborn
,
She
casts
down
by
Thunder
and
Lightning
,
by
words
of
terror
and
indignation
.
She
comforts
the
fearful
,
warns
the
slothful
,
and
applies
her self
to
the
spiritual
necessities
of
all
.
For
her
weapons
are
not
carnal
,
but
mighty
through
God
,
for
pulling
down
strong
holds
,
and
lofty
imaginations
,
and
leading
our
thoughts
captive
to
the
obedience
of
Jesus
.
I
WOULD
not
pass
over
this
first
Metaphor
transiently
,
but
let
us
examine
its
design
,
and
we
shall
find
it
may
naturally
imply
,
either
First
,
The
Beauty
of
its
Situation
;
or
,
Secondly
,
The
abundance
of
its
Furniture
;
or
,
Thirdly
,
The
Strength
of
its
Inclosure
;
or
,
Fourthly
,
The
Propriety
of
its
Owner
.
'T
is
Fons
signatus
,
a
Fountain
sealed
,
the
chast
Spouse
of
Jesus
Christ
,
married
and
sealed
by
his
Spirit
.
First
,
I
SAY
,
this
Metaphor
implies
,
the
Beauty
of
its
Situation
,
so
plac'd
,
that
it
might
water
the
neighbouring
Gardens
and
Inclosures
,
that
the
Rivulets
derived
thence
,
might
moisten
and
fructifie
all
quarters
of
its
dependance
.
Our
Saviour
says
to
his
Apostles
,
you
are
the
Light
of
the
World
,
and
a
City
set
upon
an
hill
cannot
be
hid
.
Isa.
5.1
.
The
Church
is
said
to
be
a
Vineyard
on
a
very
fruitful
Hill
;
and
this
is
the
Hill
(
saith
the
Psalmist
)
Psal.
68.16
.
which
God
desireth
to
dwell
in
,
yea
,
the
Lord
will
dwell
in
it
for
ever
.
They
then
that
are
set
on
the
Towers
of
Sion
,
must
look
on
all
hands
to
defend
the
place
from
the
assaults
of
the
enemy
.
The
Church
to
the
Earth
,
is
like
the
Sun
in
the
Firmament
,
though
sometimes
darkned
with
Vapours
,
Clouds
and
Exhalations
;
yet
its
Beams
break
through
the
thick
darkness
,
and
illuminates
South
and
North
,
East
and
West
.
Our
Religion
is
light
,
and
nothing
more
evident
and
plain
,
than
the
light
;
and
though
we
cannot
give
perhaps
a
Metaphysical
account
of
its
nature
,
yet
we
all
know
what
it
is
;
we
feel
the
Warmth
and
Beauty
of
it
:
we
are
not
then
to
make
this
Doctrine
obscure
or
abstruse
with
human
inventions
,
or
Comments
and
Glosses
superinduced
by
Fancy
,
Vanities
,
or
worldly
Designs
;
nor
are
we
to
keep
it
up
from
People
,
but
to
let
the
Streams
of
those
Waters
run
so
seasonably
and
plentifully
,
for
the
edification
of
all
our
Masters
houshold
.
The
Doctrine
is
in
it self
plain
,
We
need
not
say
,
Who
shall
ascend
into
the
Heavens
to
bring
it
down
,
Romans
.
or
descend
into
the
Depth
,
to
bring
it
from
thence
;
for
it
is
near
thee
,
and
in
thy
mouth
?
BY
the
Fountain
then
,
I
understand
the
Organic
Church
,
plac'd
as
it
were
in
the
midst
of
the
World
,
and
set
upon
a
Hill
.
And
since
we
are
advanc'd
to
this
height
,
we
must
breath
in
a
purer
Air
,
than
the
feculent
Vapours
of
the
lower
Regions
.
Our
Souls
must
fly
higher
,
and
mount
nearer
the
Sun
,
than
the
Birds
of
darkness
and
Sensuality
.
We
are
obliged
to
converse
with
the
rest
of
Mankind
,
as
the
Messengers
of
God
,
who
design
to
gain
them
from
their
sin
and
danger
,
that
when
the
great
Shepherd
comes
,
we
may
be
found
having
our
loins
girt
,
each
at
his
own
Post
moving
in
his
own
Sphere
,
and
then
shall
we
appear
as
Workmen
that
need
not
be
ashamed
,
as
neither
having
violated
nor
betrayed
that
Sacred
Depositum
committed
to
our
care
.
Secondly
,
THIS
Metaphor
implies
the
abundance
of
its
furniture
;
there
is
in
this
Fountain
of
the
Holy
Scriptures
,
Scaturigo
perennis
aquarum
.
Mat.
13.52
.
The
Scribe
instructed
unto
the
Kingdom
of
Heaven
,
bringeth
forth
out
of
his
treasure
things
new
and
old
.
When
our
Saviour
design'd
to
propagate
his
Church
among
the
Gentiles
,
he
opened
the
Store-houses
of
Heaven
upon
the
day
of
Pentecost
,
by
which
the
Apostles
were
inflamed
with
Divine
Eloquence
and
Zeal
,
to
assert
and
defend
the
Mysteries
of
the
Kingdom
of
Heaven
.
1
Cor.
12.7
,
8
,
9
,
10
,
11.
To
one
is
given
by
the
Spirit
the
Word
of
Wisdom
,
to
another
the
Word
of
Knowledge
by
the
same
Spirit
,
to
another
Faith
by
the
same
Spirit
,
to
another
the
Gifts
of
healing
by
the
same
Spirit
.
WHEN
we
consider
the
Necessities
of
the
Church
,
those
Gifts
must
needs
be
multiplied
in
proportion
to
the
spiritual
Diseases
and
Exigencies
of
Mens
Souls
;
the
first
Ages
of
the
Church
required
the
miraculous
Gift
of
Languages
,
Miracles
and
Healings
:
and
the
latter
Ages
,
no
less
Devotion
,
Care
and
Humility
,
the
Gifts
that
are
proper
for
edification
and
establishment
of
the
People
in
their
most
holy
Faith
.
WHEN
to
this
we
add
,
the
Nature
of
our
heavenly
employment
.
It
is
not
a
little
trifling
Skill
,
that
qualifies
Men
for
this
undertaking
:
Our
Function
is
conversant
in
the
highest
Mysteries
,
and
such
as
are
of
the
highest
consequence
;
does
it
not
require
the
best
of
Moral
Preparations
,
the
strongest
intellectual
Furniture
,
all
the
Accomplishments
of
Nature
,
Grace
and
Education
?
WE
must
form
the
Minds
of
Men
unto
a
higher
Discipline
,
than
Humane
Arts
and
Sciences
;
we
must
leave
no
Stone
unturned
to
reform
the
World
,
we
must
dig
hard
in
the
Spiritual
Mines
of
the
Holy
Scriptures
for
knowledge
,
as
for
Silver
,
and
search
for
her
,
as
for
hid
treasures
.
HOW
delicate
and
curious
a
piece
of
work
it
is
,
to
frame
the
Souls
of
Men
into
right
Principles
,
solid
and
clear
Notions
,
to
recover
them
from
darkness
to
light
,
to
be
imployed
in
watching
over
the
Church
,
that
God
bought
with
his
own
blood
,
how
noble
an
employment
is
this
?
The
Son
of
God
incarnate
was
the
first
of
our
Order
,
the
Founder
of
our
Society
.
When
we
consider
how
various
are
the
Spiritual
necessities
of
the
Chucch
,
the
ignorances
,
mistakes
and
negligences
of
the
People
,
the
Arts
,
Sophistry
and
Wiles
of
the
Devil
,
nothing
but
an
inexhaustible
Fountain
,
can
supply
its
wants
.
AND
therefore
the
People
should
consider
our
Character
as
the
most
difficult
and
most
Sacred
,
it
requires
the
closest
application
of
Mind
,
the
most
accurate
Meditation
,
the
most
indefatigable
Attendance
,
to
instruct
the
ignorant
,
to
convert
the
sinner
,
to
settle
the
doubtful
,
to
confirm
the
wavering
,
to
rouse
up
the
negligent
,
to
awaken
the
impenitent
,
to
open
to
all
men
the
Doctrine
of
Christianity
;
and
in
a
word
,
to
lead
our
People
by
Vertue
,
Patience
and
Piety
,
through
the
intricate
Stages
of
this
troublesome
life
,
till
they
are
put
beyond
danger
and
tentation
.
ONE
thus
engaged
,
had
need
to
be
furnished
with
a
grave
,
serious
and
steady
temper
of
mind
.
Who
can
think
himself
sufficient
for
these
things
?
Would
not
he
need
to
have
the
illumination
of
an
Angel
,
the
compassion
of
a
Father
.
Would
not
he
need
the
Wisdom
,
Constancy
,
Resolution
and
Courage
of
the
greatest
Soul
,
whom
no
Storm
,
no
Tempest
,
must
drive
from
the
Helm
.
OUR
Saviour
foreseeing
what
Combinations
would
muster
against
the
Church
,
what
Legions
of
darkness
would
endeavour
to
shake
its
Faith
,
and
disturb
its
Unity
,
did
furnish
his
peculiar
Servants
,
that
wore
his
Livery
,
with
such
Gifts
and
Graces
as
might
defend
the
Church
,
propagate
the
Faith
,
and
repel
the
force
of
Errors
to
the
end
of
the
World
.
When
he
ascended
up
on
high
,
he
led
Captivity
captive
,
and
gave
gifts
unto
men
.
He
made
the
illiterate
Gallileans
baffle
the
Infidelity
of
the
Jews
,
confound
the
Philosophy
of
the
Athenians
,
and
expose
the
Worship
of
Demons
.
The
Donatives
that
he
scattered
amongst
his
followers
,
overcame
the
little
Reasonings
and
Sophistry
of
Carnal
Wisdom
,
and
made
both
Jew
and
Gentile
stoop
to
receive
the
Yoke
of
the
Crucified
Messias
.
The
Prophecy
of
Joel
was
fulfilled
,
and
his
Spirit
powred
out
on
all
flesh
,
in
such
plentiful
effusions
,
that
it
broke
down
all
opposition
,
it
carried
all
before
it
,
and
defied
all
obstacles
that
were
invented
by
human
Counsel
;
and
though
this
be
meant
in
its
most
eminent
sense
of
the
Apostolical
Age
,
yet
the
same
Spirit
supplies
the
Church
in
all
Ages
out
of
the
same
fulness
.
But
,
Thirdly
,
IN
this
Metaphor
is
implied
the
strength
of
its
Inclosure
.
The
Church
is
a
Society
formed
and
combined
by
Spiritual
Laws
and
Ligaments
:
for
Jerusalem
is
a
City
that
is
compact
together
.
Psal.
122.
Accordingly
the
Psalmist
prays
,
Peace
be
within
thy
Walls
,
and
Prosperity
within
thy
Palaces
.
The
Church
is
a
foreign
Colony
,
a
Kingdom
not
of
this
World
,
fortified
with
Spiritual
Power
,
Laws
and
Arguments
,
to
overawe
the
Consciences
of
Men
,
to
reclaim
the
stubborn
,
to
establish
the
Authority
of
Jesus
,
by
the
Promises
and
Threatnings
of
an
Invisible
Kingdom
:
for
his
Kingdom
is
not
of
this
World
,
it
forms
no
designs
against
the
Temporalities
of
Princes
,
it
gives
no
disturbance
to
their
Possessions
;
it
lives
in
the
profoundest
peace
,
and
the
most
absolute
tranquillity
.
AND
until
Ease
,
Luxury
,
Riches
and
Idleness
had
debauch'd
the
Morals
and
Intellectuals
of
the
Western
Church
,
there
was
no
disturbance
given
to
the
Powers
of
the
Earth
;
the
Church
indeed
is
a
Society
,
but
a
Society
whose
Laws
,
Maxims
and
Methods
are
wholly
different
from
Secular
Policy
.
The
Nature
and
Genius
of
our
Religion
abstracts
Mens
Minds
from
the
World
,
and
the
Laws
of
it
are
Pure
,
Heavenly
and
Spiritual
,
and
the
natural
tendency
of
them
,
is
to
alienate
our
affections
from
the
Earth
.
HAVE
you
observed
any
Society
of
Men
under
the
Name
of
a
Church
,
grasping
at
Earthly
Power
,
and
by
Secular
Intrigues
and
Contrivances
levelling
all
opposition
,
it
is
no
more
acted
by
the
Spirit
of
Jesus
.
Yet
notwithstanding
of
this
Innocence
,
the
Church
is
a
Fountain
of
Gardens
,
a
peculiar
Inclosure
,
that
neither
Wolves
nor
Bears
can
break
through
,
neither
Persecutors
nor
Hereticks
can
destroy
it
;
the
gates
of
Hell
cannot
prevail
against
it
;
the
Storms
may
indeed
rise
very
high
,
but
Christ
is
in
the
Ship
,
and
he
can
reprove
the
Winds
and
Storms
.
Psal.
129.
Many
a
time
have
they
afflicted
me
from
my
youth
,
may
Israel
say
,
yet
have
they
not
prevailed
,
the
Plowers
plowed
upon
my
back
,
and
made
long
their
furrows
.
WHEN
we
remember
,
that
the
whole
World
lies
in
wickedness
,
and
the
Spirit
that
prevails
most
among
Mankind
,
is
opposite
to
the
designs
of
the
Gospel
;
what
a
Miracle
of
the
Divine
Goodness
is
it
,
that
the
Hedge
of
the
Church
is
not
quite
broke
down
?
And
sometimes
the
violent
attempts
of
the
Kingdom
of
Darkness
may
so
far
prevail
by
the
permission
of
God
,
as
utterly
to
deface
and
ruine
particular
Churches
.
They
have
all
their
Intervals
,
Eclipses
,
and
several
Periods
of
Light
and
Darkness
:
for
no
particular
Church
by
any
Promise
,
Grant
or
Privilege
of
our
Saviour
,
is
secured
from
a
possibility
of
falling
,
by
Error
,
Defection
and
Heresie
;
but
the
preservation
of
the
Church
is
owing
wholly
to
the
Divine
Arm
;
his
Love
,
Care
and
Tenderness
reaches
the
Church
in
all
her
conditions
and
members
.
He
shall
feed
his
flock
like
a
Shepherd
,
he
shall
gather
the
Lambs
with
his
Arm
,
and
carry
them
in
his
Bosom
,
and
shall
gently
lead
those
that
are
with
young
.
HIS
Ambassadors
must
be
such
,
as
by
their
Seriousness
,
Gravity
and
Innocence
,
may
put
to
silence
the
ignorance
of
foolish
men
:
we
must
resolutely
encounter
the
hard
Censures
and
Obloquies
of
a
perverse
World
,
and
when
we
have
done
our
utmost
to
oblige
them
to
entertain
the
Gospel
,
and
us
for
the
Gospels
sake
,
we
may
chance
to
be
treated
with
all
the
marks
of
ignominy
,
contempt
and
disdain
.
If
it
be
so
difficult
then
to
preserve
the
Church
,
and
our
own
Reputation
,
from
the
attempts
and
malice
of
wicked
men
;
I
think
in
Prudence
,
Honour
and
Conscience
,
we
ought
to
be
very
kind
to
the
Reputation
of
one
another
.
To
bespatter
ones
Reputation
,
is
the
greatest
wound
you
can
give
his
Character
,
and
it
is
all
one
whether
you
do
it
by
a
direct
blow
;
or
slantingly
,
by
cunning
and
slie
insinuations
.
Indeed
we
can
do
little
by
our selves
to
defend
the
inclosure
of
the
Church
;
we
are
but
weak
and
feeble
,
and
the
wickedness
of
Men
makes
us
more
and
more
so
;
yet
if
every
one
made
his
Brothers
Reputation
dear
to
him
as
his
own
,
we
might
do
very
much
to
vindicate
the
Innocence
,
to
extenuate
the
Infirmities
,
to
remove
the
reproaches
,
that
are
Atheistically
cast
upon
Men
of
our
Order
,
and
the
Church
might
appear
unto
our
enemies
,
to
be
in
the
language
of
the
Bridegroom
,
Cant.
6.4
.
beautiful
as
Tirzah
,
and
comely
as
Jerusalem
,
and
terrible
as
an
Army
with
banners
.
THE
weakest
things
knit
together
,
make
a
strong
resistance
;
for
though
we
fight
not
with
carnal
weapons
,
yet
those
we
make
use
of
,
are
mighty
to
break
and
shatter
the
Kingdom
of
Darkness
,
and
all
its
retinue
.
THIS
Metaphor
implyes
Fourthly
,
The
Propriety
of
Christ
in
his
Spouse
.
The
Church
is
said
in
the
twelfth
Verse
,
to
be
Fons
signatus
,
a
Fountain
sealed
;
She
carries
the
visible
Badge
and
Livery
of
her
dearest
Lord
and
Redeemer
:
She
is
the
chast
Spouse
of
Jesus
Christ
;
hence
you
find
,
whenever
the
Jews
made
defection
from
the
Worship
of
the
true
God
,
the
Prophets
did
upbraid
them
with
their
going
a
whoring
after
their
Idols
.
The
Church
is
married
unto
him
in
Truth
and
Righteousness
;
his
Mystical
Body
bought
with
his
Blood
;
Silver
and
Gold
could
not
redeem
her
;
the
Love
of
Christ
to
the
Church
is
incomprehensible
,
the
height
,
the
breadth
,
and
the
depth
of
it
,
goes
beyond
our
imaginations
,
and
much
more
all
our
expressions
.
He
loveth
the
gates
of
Zion
,
more
than
all
the
dwellings
of
Jacob
;
and
Psal.
78.68
.
He
chused
Mount
Zion
which
he
loved
,
he
built
his
Sanctuary
like
the
Earth
,
which
he
hath
established
for
ever
;
his
love
to
the
Church
is
prima
regula
amoris
,
Eph.
5.25
.
Husbands
love
your
Wives
,
even
as
Christ
loved
his
Church
,
and
gave
himself
for
it
.
The
Church
hath
but
one
Husband
,
one
Mediator
,
one
Sacrifice
:
the
Purity
,
Value
and
Propitiation
of
which
defends
her
for
ever
,
against
all
the
efforts
and
assaults
of
Hell
.
We
see
by
what
is
said
,
that
this
Metaphor
in
its
true
intent
,
most
naturally
agrees
to
the
Organick
Church
,
established
in
the
true
Faith
,
and
guarded
with
its
true
Pastors
.
BUT
I
go
forward
to
the
second
Particular
that
I
promised
to
speak
to
;
the
Purity
of
these
Waters
;
the
Church
is
a
Well
of
Living
Waters
.
Dilherus
renders
it
Puteus
aquae
viventis
,
a
deep
Well
,
non
collectitiae
clausae
atque
stagnantis
,
sed
ultrò
scaturientis
;
that
by
its
copious
,
frequent
and
uninterrupted
ebullitions
,
waters
all
the
neighbouring
Regions
:
they
are
the
only
Waters
can
quench
the
Thirst
of
reasonable
Souls
:
this
is
the
Well
after
which
they
pant
and
breath
.
As
the
Hart
panteth
after
the
Water-brooks
,
Psal.
42.
HERE
Interpreters
take
care
to
distinguish
betwixt
a
Fountain
and
a
Well
.
Every
Well
is
a
Fountain
,
but
every
Fountain
is
not
a
Well
.
So
the
Well
implies
great
depth
and
profundity
;
and
this
Phrase
added
to
the
former
,
does
insinuate
,
that
the
Waters
of
the
Sanctuary
are
not
only
pure
,
clear
and
serene
,
but
very
deep
;
they
are
not
a
puddle
,
nor
a
standing
Lake
;
not
like
the
Waters
of
Gomorrha
,
where
Fishes
cannot
live
;
but
the
smooth
and
deep
Rivers
of
Paradise
.
THIS
Metaphor
then
duly
considered
,
does
imply
the
Purity
,
Profundity
and
free
Communication
of
these
Oracles
.
First
,
I
SAY
,
the
Purity
of
these
Waters
.
The
Church
of
Christ
is
not
to
be
fed
with
Dreams
,
and
Fancies
,
and
corrupt
Doctrines
;
not
with
noise
,
ostentation
and
popular
tricks
;
but
with
Words
of
Eternal
Life
.
2
Tim.
1.13
.
Hold
fast
the
form
of
sound
words
which
thou
hast
heard
of
me
,
in
Faith
and
Love
,
which
is
in
Christ
Jesus
.
We
are
to
take
heed
(
1
Tim.
4.16
.
)
to
our selves
,
and
to
our
doctrine
;
for
this
is
the
way
to
save
our selves
,
and
them
which
hear
us
.
THE
Hereticks
of
all
Ages
have
been
proud
,
and
subtile
,
and
indefatigable
,
and
there
is
no
Antidote
against
their
Poyson
,
but
to
adhere
to
the
Simplicity
of
the
Gospel
,
the
pure
Canon
of
the
Scriptures
,
the
antient
Creeds
and
Liturgies
of
the
Church
,
the
faith
which
was
delivered
to
the
Saints
,
the
Doctrines
that
have
been
received
uno
ore
apud
omnes
Christianos
:
the
Golden
Rule
of
Vincentius
Lirenensis
,
quod
apud
omnes
,
quod
ubique
,
quod
semper
.
This
is
certainly
the
Rule
of
Faith
,
and
by
this
Standard
were
the
antient
Heresies
examined
,
baffled
and
confounded
:
Reason
,
Scripture
and
Universal
Tradition
,
were
the
Weapons
by
which
they
defended
the
Truth
.
For
the
Apostle
foretells
,
2
Cor.
4.2
,
3.
That
the
time
would
quickly
come
,
when
men
could
not
endure
sound
doctrine
,
but
after
their
own
lusts
,
they
should
heap
teachers
to
themselves
,
and
turn
their
ears
from
the
truth
,
and
follow
after
fables
.
They
did
so
in
a
little
time
,
and
the
offspring
of
Simon
Magus
covered
the
Church
,
as
the
Frogs
did
Egypt
.
This
occasioned
the
Heresiologies
of
Irenaeus
,
Epiphanius
,
S.
Augustine
:
Many
forsook
the
Simplicity
of
Faith
,
and
mixt
the
Waters
of
Life
,
with
the
putrid
Streams
that
they
drew
from
their
own
Cisterns
.
THE
Credenda
of
our
Religion
are
but
very
few
,
and
the
Constitution
of
Human
Nature
did
require
,
that
they
should
be
few
.
For
since
our
Saviour
did
calculate
his
Religion
,
not
for
any
particular
Sect
or
Party
,
but
for
the
whole
Body
of
Mankind
,
it
cannot
be
thought
,
that
he
design'd
that
it
should
be
spun
out
into
Nice
Decisions
,
Metaphysical
Distinctions
,
odd
and
Barbarous
Words
.
When
the
School
Divinity
began
to
be
the
Learning
of
the
Western
Church
,
and
Aristotle's
Philosophy
gave
Laws
to
their
Theology
,
how
miserably
was
the
Christian
Religion
mangled
and
broken
into
airy
Questions
,
uncertain
Conclusions
and
idle
Problems
,
Pope
Pius
IV.
his
Creed
.
that
eat
out
the
Life
of
true
Learning
and
Devotion
?
And
Articles
imposed
on
the
Belief
of
the
Church
,
neither
necessary
in
their
Nature
,
nor
revealed
by
Christ
,
nor
taught
by
the
Apostles
,
nor
founded
in
Reason
,
nor
consisting
with
the
Analogy
of
Faith
.
The
Christian
Religion
thus
ratified
unto
nothing
,
became
feeble
and
dry
,
lost
its
force
and
primitive
vigour
.
And
the
truth
is
,
since
the
Thirteenth
Century
,
in
which
that
kind
of
Learning
domineered
in
all
Schools
,
Colleges
and
Monasteries
;
all
Discourses
,
even
the
Homilies
that
exhort
the
People
to
Repentance
and
a
Holy
Life
,
were
all
blended
with
that
bombast
Jargon
.
But
our
Religion
was
first
plainly
delivered
,
and
loves
perspicuity
,
and
fixes
its
residence
in
the
most
ingenuous
Souls
;
and
if
it
be
covered
and
mantled
in
darkness
,
who
can
distinguish
it
from
Nonsense
and
Vanity
?
AND
therefore
since
Christ
by
us
conveys
these
Waters
to
his
Church
,
let
us
not
sully
them
with
Chimerical
Guesses
and
Uncertainties
,
but
let
us
pour
them
out
in
their
original
Purity
and
Simplicity
,
without
alteration
,
corruption
or
addition
.
How
often
doth
the
Apostle
exhort
to
this
?
2
Tim.
7.8
.
In
doctrine
shewing
uncorruptedness
,
gravity
,
sincerity
,
sound
speech
that
cannot
be
condemned
.
And
Titus
1.9
.
holding
fast
the
faithful
word
,
as
thou
hast
been
taught
,
that
he
may
be
able
by
sound
doctrine
,
both
to
exhort
and
convince
gainsavers
.
AND
this
is
not
done
by
Passion
or
reviling
Language
;
for
where
did
you
ever
hear
,
that
a
man
was
recovered
from
Heresie
or
Schism
,
2
Tim.
2.25
.
by
heaping
reproaches
upon
him
?
Our
Arguments
may
be
intrinsecally
strong
,
but
if
they
are
set
off
with
venom
,
rancour
and
personal
aspersions
,
they
may
well
irritate
the
Disease
,
but
they
shall
never
reclaim
the
Erroneous
;
and
therefore
when
we
deal
with
any
such
,
either
on
the
right
or
left
hand
,
let
us
state
the
Controversies
fairly
;
else
we
but
beat
the
Air
;
neither
must
we
multiply
them
needlesly
;
nor
are
we
to
toss
and
bandy
those
Questions
to
serve
the
designs
of
Fame
,
Ostentation
of
Learning
,
or
Popularity
;
but
with
a
sincere
resolution
to
edifie
the
Church
,
to
fight
under
the
Royal
Standard
of
Christ
,
to
preserve
his
Church
,
his
chast
and
dearly
beloved
Spouse
.
Secondly
,
THIS
Metaphor
implies
the
profound
Nature
of
Gospel
Mysteries
:
't
is
puteus
profundus
aquae
viventis
.
The
Woman
of
Samaria
said
to
our
Saviour
of
Jacobs
Well
,
that
it
was
very
deep
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
how
much
more
profound
are
the
Wells
of
Salvation
?
The
Mysteries
of
the
Kingdom
of
Heaven
,
the
deep
things
of
God
,
the
Mysteries
kept
hid
from
Ages
and
Generations
.
Great
is
the
Mysterie
of
Godliness
,
God
manifested
in
the
Flesh
,
justified
in
the
Spirit
,
seen
of
Angels
,
believed
on
in
the
the
World
,
received
up
into
Glory
.
We
are
taught
by
the
Gospel
to
speak
the
Wisdom
of
God
in
a
Mysterie
.
The
illuminated
Apostle
of
the
Gentiles
in
contemplation
of
these
Mysteries
,
Rom.
11.33
.
fell
in
a
transport
of
admiration
.
O
the
depth
of
the
Wisdom
and
Knowledge
of
God
,
how
unsearchable
are
his
Judgments
,
and
his
Ways
past
finding
out
!
THOUGH
there
be
nothing
in
the
Gospel
that
overthrows
Reason
,
or
subverts
its
Principles
,
yet
its
Mysteries
and
Revelations
are
beyond
it
.
The
whole
Contrivance
of
our
Redemption
is
a
Mysterie
;
and
then
certainly
we
ought
to
approach
the
administrations
of
his
House
with
pure
hearts
and
clean
hands
.
Let
us
wash
our
hands
in
innocence
,
when
we
compass
his
Altar
.
They
were
to
look
to
their
feet
that
came
to
the
Temple
of
Jerusalem
;
much
more
should
the
Sons
of
Aaron
,
the
immedidiate
Servants
of
the
Sanctuary
,
prove
the
keenest
enemies
to
all
prophanation
of
holy
things
.
I
am
no
friend
to
Superstition
,
and
as
little
to
Giddiness
and
Enthusiasm
.
THEY
that
acknowledge
no
Mysteries
in
the
Gospel
,
despise
its
Original
and
Divinity
,
and
by
consequence
they
trample
on
the
Priesthood
also
;
and
therefore
the
followers
of
Socinus
on
this
account
are
odious
,
that
they
have
forsaken
the
Belief
of
all
Ages
,
and
what
was
received
in
the
Christian
Churches
since
the
first
Plantations
of
Christianity
,
they
have
stript
our
Religion
naked
of
its
Mysteries
,
and
made
the
Holy
Scriptures
to
bend
and
bow
to
that
Scheme
and
Model
that
they
have
formed
in
their
own
fancies
.
AND
then
again
,
if
this
Well
be
so
deep
,
we
can
neither
furnish
our selves
nor
others
with
these
Waters
of
Life
,
without
earnest
Prayer
,
profound
Meditation
and
great
Humility
,
a
serious
and
close
application
of
Spirit
.
So
S.
Paul
advises
Timothy
,
Be
in
those
things
;
and
it
is
an
Apostolick
Precept
,
Give
thy self
to
Reading
.
CAN
we
think
to
beat
down
the
Counter-batteries
of
Hell
,
by
carelesness
and
negligence
,
ignorance
or
inadvertence
.
Men
will
not
resign
their
Reason
without
the
best
Arguments
duly
applyed
,
and
the
Mines
of
the
Holy
Scriptures
,
are
not
only
rich
,
but
very
deep
,
we
should
dig
in
them
night
and
day
.
It
was
the
great
Commendation
of
Apollos
,
that
he
was
mighty
in
the
Holy
Scriptures
.
BUT
I
go
forward
to
the
third
Thing
that
I
think
implied
in
this
Metaphor
,
and
that
is
,
the
freedom
,
unconstrain'd
activity
,
force
and
strength
of
their
ebullitions
.
'T
is
a
Well
of
Living
Waters
which
cannot
be
contained
in
one
place
,
but
must
burst
forth
to
water
the
Hills
and
Valleys
,
high
and
low
,
rich
and
poor
.
When
we
remember
what
a
World
we
live
in
,
how
refractory
and
stubborn
to
the
Yoke
of
Jesus
,
we
must
not
be
niggardly
of
our
Instructions
,
we
must
reprove
,
rebuke
,
exhort
,
in
season
,
and
out
of
season
,
with
all
long-suffering
,
and
doctrine
;
here
a
little
,
and
there
a
little
,
agitur
de
summa
rei
;
and
there
are
no
measures
to
be
set
to
our
endeavours
,
but
the
measures
of
Charity
.
It
was
said
of
the
antient
Christians
upon
that
Monument
rais'd
to
the
Memory
of
Dioclesian
,
that
Superstitionem
suam
generi
humano
inculcabant
,
they
did
embrace
all
occasions
to
make
men
acquainted
with
the
truth
and
excellency
of
our
Religion
.
INDEED
we
should
set
our selves
to
do
this
with
the
greater
readiness
,
when
we
consider
the
opposition
that
we
are
like
to
encounter
,
either
First
,
From
the
Malice
of
Satan
;
or
Secondly
,
From
our
own
Weaknesses
and
Infirmities
;
or
Thirdly
,
From
the
Perverseness
,
Hard-heartedness
and
Incredulity
of
them
,
to
whom
the
Gospel
is
preached
.
First
,
I
SAY
,
from
the
Malice
of
Satan
.
When
the
Gospel
began
first
to
be
proclaimed
to
the
Nations
,
the
Powers
of
Hell
did
swell
with
fury
and
indignation
;
they
began
with
all
spite
and
rage
,
to
crush
the
very
beginnings
of
it
;
he
gathered
together
all
the
Forces
and
Legions
of
Darkness
,
to
consult
,
how
the
growing
Religion
of
Jesus
might
be
stopped
.
But
the
Apostles
fortified
themselves
in
the
words
of
the
Prophetic
Psalm
,
Why
did
the
heathen
rage
,
Psalm
2.
and
the
people
imagine
vain
things
?
It
is
the
Devils
very
Nature
to
retard
the
Gospel
;
't
is
he
that
inspires
Hereticks
;
casts
stumbling
blocks
in
our
way
,
and
finds
out
a
thousand
methods
to
stop
our
progress
.
1
Thess.
2.18
.
We
would
have
come
unto
you
once
and
again
,
but
Satan
hindered
us
:
and
his
endeavours
in
a
peculiar
manner
,
are
levelled
against
the
Clergy
,
who
are
most
terrible
to
his
Kingdom
,
and
beat
down
his
strong
holds
and
retirements
in
the
Consciences
of
Men.
Secondly
,
WE
are
hindered
by
our
own
Weaknesses
and
Infirmities
:
When
we
see
so
little
success
of
our
labours
,
we
are
like
to
grow
faint
,
and
give
over
,
and
say
with
the
Prophet
,
Lord
who
hath
believed
our
report
?
Isaiah
.
'T
is
true
,
We
have
this
treasure
in
earthen
vessels
;
and
these
Vessels
are
brittle
and
soon
shattered
;
and
when
we
would
vigorously
and
zealously
serve
our
God
;
we
are
dragged
down
again
to
the
Earth
,
by
this
dull
and
lumpish
Body
that
we
carry
about
us
we
cannot
shake
off
human
Passions
,
Affections
and
Infirmities
;
we
are
not
priviledg'd
to
run
his
Errands
so
nimbly
as
the
Angels
do
;
we
are
apt
to
despond
,
and
to
suffer
the
flesh
,
and
its
lazy
whispers
overcome
our
quickest
motions
,
and
most
zealous
resolutions
.
Oh!
then
to
be
within
the
Holy
of
Holies
,
where
the
brightness
of
his
face
,
and
the
light
of
his
Countenance
can
never
suffer
us
to
grow
weary
,
sullen
and
melancholy
in
his
Service
.
We
shall
minister
before
his
Altar
in
the
Sacrifices
of
Praise
;
and
Hallelujahs
without
fainting
,
interruption
or
slumber
.
BUT
Thirdly
,
We
are
opposed
by
the
perverseness
incredulity
and
ingratitude
of
the
World
.
When
we
contemplate
the
Arguments
and
Nature
of
our
Religion
,
we
would
think
that
they
are
so
strong
,
that
no
Soul
could
resist
them
;
but
when
we
come
abroad
into
the
World
,
and
endeavour
to
reason
men
out
of
their
folly
and
wickedness
,
how
hard
is
this
undertaking
?
How
many
Sermons
are
lost
upon
the
inconsiderate
multitude
?
We
must
after
many
years
endeavours
,
sit
down
with
sorrow
,
and
complain
of
their
incurable
madness
.
THEY
have
hardned
themselves
against
all
reproof
;
we
must
make
our
approaches
to
their
hearts
,
and
cut
out
our
way
through
Rocks
and
Iron
Bars
,
and
inveterate
Prejudices
,
they
have
fenc'd
themselves
against
our
serious
entreaties
,
and
stopped
their
ears
like
the
deaf
Adder
,
when
we
have
charmed
never
so
wisely
and
affectionately
.
HAD
we
nothing
else
to
do
,
but
to
let
men
see
the
reasonableness
and
excellency
of
the
Christian
Religion
,
the
folly
and
danger
of
Sin
and
Vice
,
then
our
work
had
been
easie
,
as
indeed
it
is
honourable
:
but
we
find
to
our
sad
experience
,
that
when
we
have
chased
them
from
one
Cavil
to
another
,
when
we
have
shamed
them
out
of
all
their
denyals
and
exceptions
,
they
still
keep
their
hold
,
in
defiance
of
all
our
Remonstrances
.
2
Cor.
4.4
.
The
God
of
this
World
hath
blinded
the
minds
of
men
,
lest
the
light
of
the
glorious
Gospel
of
Christ
(
who
is
the
Image
of
God
)
should
shine
unto
them
.
How
hard
is
it
to
recover
the
World
from
Sensuality
and
Error
?
How
difficult
to
make
them
love
the
Precepts
of
our
Saviour
,
and
the
Doctrine
of
the
Cross
?
To
deny
themselves
,
and
crucifie
the
flesh
,
to
forgive
injuries
;
to
bless
them
that
curse
us
;
to
despise
the
World
and
all
its
trifling
interest
?
This
is
the
aim
of
our
Religion
,
and
this
is
it
which
men
are
loth
to
practise
;
this
ought
to
provoke
our
Zeal
to
the
highest
flame
,
and
make
us
set
our
faces
against
tho
stream
and
current
of
wicked
practices
,
against
all
immoralities
and
errors
.
THE
Church
,
like
some
Aromatick
Spices
,
the
more
you
press
them
,
the
more
fragrant
they
smell
:
their
effluvia
,
fly
on
all
hands
,
and
their
Smell
perfumes
the
Air.
The
more
we
are
besieged
,
the
more
the
Gospel
takes
Air
,
like
those
precious
Spices
,
mentioned
in
the
Verse
before
my
Text
:
so
skilfully
plac'd
,
Dilherus
.
and
so
orderly
disposed
,
that
by
their
Order
,
suaviorem
reddant
odorem
.
So
the
Prince
of
Poets
in
his
Pastorals
,
Sic
positae
quoniam
suaves
miscetis
odores
.
Virg.
And
this
is
prophesied
of
the
Messias
,
that
his
Garments
should
smell
of
Myrrhe
,
Aloes
and
Cassia
.
And
from
him
the
Church
hath
all
those
excellent
Smells
,
Psal.
45.
mentioned
Verse
14.
Saffron
,
Calamus
and
Cinnamon
;
to
teach
us
,
that
though
the
Gifts
of
the
Spirit
are
,
and
have
all
their
several
excellencies
;
yet
they
are
all
useful
to
the
Church
,
whose
garments
are
made
of
needle
work
,
and
different
colours
▪
and
therefore
it
is
an
unpardonable
vanity
in
the
People
,
to
make
saucy
comparisons
between
the
Gifts
of
Ecclesiasticks
;
for
,
stabit
unus
quisque
sorte
sua
;
Corinth
.
and
the
Philosophy
of
S.
Paul
to
the
Corinthians
,
should
teach
them
more
modesty
.
If
the
foot
shall
say
,
because
I
am
not
the
Eye
,
I
am
not
of
the
Body
;
is
it
therefore
not
of
the
Body
?
If
we
look
up
to
our
Superiours
for
assistance
,
conduct
and
direction
,
they
must
look
down
to
us
for
obedience
,
deference
and
submission
.
THE
third
Thing
that
I
promised
,
was
the
rise
of
those
Waters
,
they
come
from
Mount
Libanus
,
by
an
impetuous
force
and
vigour
.
Nothing
can
more
lively
represent
the
first
rise
and
beginning
of
those
heavenly
Oracles
.
The
Gospel
is
the
day
star
from
on
high
,
and
the
Doctrine
that
our
Saviour
hath
revealed
,
is
from
Heaven
.
We
are
told
by
[
](A51159-e19050-b)*
*
Jacob.
Vitriac
.
apud
Carolum
.
Maria
.
Du
Viel
.
Historians
,
that
at
the
foot
of
Mount
Libanus
,
there
arises
a
pleasant
Fountain
,
aquas
habens
limpidissimas
,
that
run
down
from
it
,
through
subterraneous
passages
most
impetuously
,
and
there
burst
forth
in
great
plenty
,
and
by
several
Conduits
,
waters
all
the
Gardens
of
the
Plain
.
And
this
leads
us
naturally
to
the
Divinity
of
our
Religion
;
but
here
I
stop
,
being
afraid
that
I
have
transgress'd
already
the
time
that
was
allowed
me
.
To
God
the
Father
,
Son
and
Holy
Ghost
,
be
Glory
,
for
ever
.
Amen
.
A
SERMON
ON
ROM.
xii
.
1.
I
beseech
you
therefore
,
Brethren
,
by
the
mercies
of
God
,
that
you
present
your
Bodies
a
living
sacrifice
,
holy
,
acceptable
unto
God
,
which
is
your
reasonable
service
.
THE
Apostle
in
the
former
part
of
this
Epistle
,
asserted
the
Doctrine
of
Evangelical
Justification
against
the
unbelieving
Jews
,
who
stuck
so
tenaciously
to
the
System
of
Moses's
Laws
.
And
now
he
sums
up
in
one
pathetic
Exhortation
,
the
strength
and
design
of
the
Gospel
,
and
of
all
Religion
.
Christianity
was
not
a
Collection
of
dry
and
airy
Notions
,
calculated
to
amuse
the
World
;
but
a
Discipline
,
the
highest
and
the
purest
,
that
ever
was
received
amongst
men
:
the
immediate
Revelation
of
Infinite
Wisdom
,
which
brought
along
with
it
true
and
everlasting
righteousness
.
D●n
.
And
therefore
they
ought
not
to
let
their
thoughts
dwell
so
much
,
and
so
long
on
the
glory
of
their
Temple
,
and
the
variety
of
their
Sacrifices
under
the
Levitical
Oeconomy
.
They
were
now
invited
to
offer
unto
God
more
valuable
Oblations
,
than
any
of
their
former
.
They
were
to
bring
themselves
to
the
Altar
of
God
,
and
resign
their
Will
to
his
Will.
And
this
was
more
agreeable
to
the
nature
of
true
Religion
,
the
design
of
the
Gospel
,
and
the
highest
exercise
of
Reason
.
When
we
bring
unto
God
only
things
that
are
without
us
,
we
mistake
his
Nature
,
and
despise
his
Goodness
.
Reason
taught
us
,
that
the
best
things
are
to
be
offered
unto
God
;
Non
donum
,
sed
donantis
animus
.
and
therefore
the
Heart
and
Soul
,
and
Mind
of
Man
,
are
the
only
Sacrifices
that
are
truly
valuable
.
And
this
is
the
reason
why
the
Apostle
addresses
to
the
Christians
at
Rome
,
with
so
much
zeal
and
affection
.
I
will
shortly
,
consider
,
1.
His
Preface
.
2.
His
Exhortation
.
And
3.
The
Motive
to
enforce
it
.
And
1.
For
the
Preface
,
By
the
mercies
of
God
.
We
easily
infer
from
the
fervour
and
solemnity
of
the
Apostles
Introduction
,
the
weight
and
importance
of
his
Exhortation
:
i.
e.
I
do
beseech
you
with
all
the
earnest
passion
and
true
tenderness
that
I
am
capable
of
:
I
exhort
you
by
the
Mercies
of
God
;
i.
e.
by
what
is
uppermost
in
his
Nature
,
his
boundless
Compassions
,
that
are
in
the
front
of
all
his
glorious
Perfections
,
and
in
the
Language
of
the
Psalmist
,
Psal.
136.
from
everlasting
to
everlasting
:
by
all
that
is
great
,
sacred
and
venerable
,
that
which
takes
up
the
wonder
of
Angels
,
the
praises
of
men
,
and
the
adorations
of
the
Saints
in
glory
;
that
you
no
longer
resist
the
Light
of
the
Gospel
;
but
since
you
are
redeem'd
from
the
pompous
drudgery
of
an
external
Religion
;
that
you
would
think
no
Sacrifices
worthy
of
God
,
but
such
as
are
attended
with
your
life
,
strength
,
zeal
and
devotion
:
for
this
is
the
true
Worship
of
the
New
Testament
,
when
our
Will
is
united
to
the
Will
of
God
.
'T
IS
easie
to
observe
the
holy
Violence
and
Fire
of
S.
Paul's
Spirit
,
when
he
endeavours
to
plant-true
and
solid
Religion
.
Here
he
speaks
,
as
if
his
Soul
was
ready
to
crack
the
strings
that
ty'd
it
to
his
Body
.
He
is
all
flame
,
all
love
,
all
endeavour
,
all
charity
;
He
wishes
himself
an
Anathema
,
Rom.
9.3
.
i.
e.
a
publick
Sacrifice
for
the
unbelieving
Jews
,
if
this
could
recover
them
from
their
Infidelity
,
to
the
acknowledgement
of
the
Truth
as
it
is
in
Jesus
.
HE
made
use
of
this
weighty
Argument
in
this
place
,
because
there
is
none
of
greater
force
.
If
the
Angels
were
to
preach
to
us
,
and
gain
us
to
the
belief
of
the
Gospel
,
they
could
not
fly
higher
in
their
Perswasives
,
than
the
Mercies
of
God
.
It
is
by
them
that
he
chuses
to
proclaim
all
his
Titles
of
Honour
to
the
World
,
Exod.
The
Lord
,
the
Lord
God
,
slow
to
anger
,
and
of
great
goodness
.
So
when
the
Apostle
exhorts
by
the
Mercies
of
God
,
he
exhorts
by
God
himself
,
and
all
those
ineffable
appearances
of
his
Goodness
,
that
are
felt
by
the
intelligent
World
,
and
every
moment
proclaim'd
with
wonder
and
acknowledgement
.
HOW
merciful
must
he
be
,
who
suffers
without
present
revenge
,
the
many
horrid
Crimes
that
are
daily
committed
,
the
provocations
that
fly
in
the
face
of
Heaven
,
their
multitude
,
their
variety
and
their
circumstances
;
Psal.
14.2
,
3
,
4.
as
if
men
would
pull
down
the
Almighty
from
his
Throne
,
and
reverse
the
foundations
of
good
and
evil
!
And
yet
such
is
the
love
of
God
to
mankind
,
that
after
many
unkind
denyals
,
and
rude
affronts
,
he
besieges
the
Consciences
of
men
,
by
the
force
of
his
Convictions
;
he
makes
the
Light
of
his
Word
to
pierce
to
the
bottom
of
the
Soul
,
and
powerfully
overcome
the
stubborness
of
our
Will.
How
wisely
does
he
conduct
us
through
the
labyrinth
of
tentations
!
How
sweetly
does
he
engage
us
by
the
motions
of
his
Spirit
!
How
kindly
does
he
receive
the
Prodigal
,
Luke
15.
when
as
yet
he
had
but
some
small
beginnings
of
wisdom
,
sobriety
,
and
calmness
!
He
saw
him
afar
off
,
he
ran
to
him
,
fell
upon
his
neck
,
and
kissed
him
.
WHEN
we
remember
that
the
Mercies
of
God
,
are
our
surest
Refuge
and
Sanctuary
in
all
our
fears
,
straits
,
and
difficulties
,
we
need
say
no
more
to
amplifie
them
.
This
is
the
strong
Hold
that
we
flee
to
,
when
we
are
assaulted
by
fear
,
despair
,
or
the
terrour
of
the
Law
.
WHEN
Nathan
the
Prophet
,
by
a
witty
Parable
,
forc'd
open
the
Conscience
of
David
,
when
the
terrours
of
God
began
to
take
hold
of
him
,
he
immediately
ran
to
the
horns
of
this
Altar
;
According
to
the
multitude
of
thy
tender
mercies
,
Psal.
51.1
.
blot
out
my
sins
and
my
transgressions
.
This
is
the
argument
,
which
God
himself
cannot
resist
.
See
with
what
zeal
and
holy
Rapture
it
is
pleaded
by
Daniel
,
in
behalf
of
the
Captives
of
Babylon
.
Dan.
9.19
.
O
Lord
hear
,
O
Lord
forgive
,
O
Lord
hearken
and
do
,
defer
not
for
thine
own
sake
,
O!
my
God
,
for
thy
City
,
and
thy
people
are
call'd
by
thy
Name
.
NOW
we
may
easily
guess
,
what
stress
the
Apostle
laid
upon
this
Argument
,
like
a
skilful
Orator
,
he
reserves
his
strongest
motives
for
the
last
Place
;
that
by
one
stroke
he
might
batter
down
all
Objections
.
He
had
sufficiently
reasoned
the
case
in
the
former
Chapters
,
and
now
he
pleads
that
his
Reasonings
may
not
be
in
vain
;
that
they
may
not
resist
so
much
Light
and
Authority
;
but
rather
that
they
ought
to
give
way
to
their
own
Convictions
,
and
the
true
designs
of
Christianity
;
and
yield
up
themselves
an
entire
Victim
to
the
Will
of
God
.
IT
is
usual
with
the
Apostle
,
when
he
recommends
those
comprehensive
Duties
,
that
have
in
them
the
Soul
,
and
strength
of
Christianity
,
to
enforce
them
by
this
Argument
.
Phil.
2.1
.
If
there
be
therefore
any
consolation
in
Christ
,
if
any
comfort
of
Love
,
if
any
fellowship
of
the
Spirit
,
if
any
bowels
of
mercies
,
&c.
But
shortly
,
the
reasons
why
the
Apostle
pitch'd
upon
this
Argument
are
these
.
I.
BECAUSE
the
contempt
of
God's
mercies
is
attended
with
the
sharpest
,
and
the
saddest
marks
of
his
displeasure
and
indignation
.
And
this
is
just
in
its
self
,
if
we
consider
that
we
have
nothing
to
say
on
our
own
behalf
,
when
we
trample
upon
his
Love
and
Mercy
.
So
argues
the
Author
to
the
Hebrews
,
How
shall
we
escape
if
we
neglect
so
great
a
salvation
,
Heb.
2.3
.
which
at
the
first
began
to
be
spoken
by
the
Lord
,
and
was
confirmed
unto
us
by
them
that
heard
him
.
And
again
,
He
that
despised
Moses
Law
,
—
Chap.
10.28
,
29.
died
without
mercy
,
under
two
or
three
witnesses
;
of
how
much
sorer
punishment
,
suppose
,
ye
shall
he
be
thought
worthy
,
that
hath
trodden
under
foot
the
blood
of
the
Son
of
God
.
The
contempt
of
his
Love
and
Mercy
,
manifested
in
the
Gospel
,
is
the
most
inexcusable
folly
and
madness
;
This
is
the
condemnation
that
light
is
come
into
the
world
,
Joh.
3.19
.
and
men
love
darkness
rather
than
light
.
This
is
the
Vinegar
,
and
Gall
,
that
fill
the
Souls
of
the
damn'd
with
self-horror
,
confusion
and
indignation
.
This
is
the
thought
,
that
eternally
disquiets
the
dark
Habitations
below
,
viz.
that
once
they
might
have
been
sav'd
,
that
once
they
had
their
day
,
and
that
they
refus'd
the
Light
when
it
shin'd
.
No
Tortures
so
exquisite
as
the
lashes
of
an
inrag'd
Conscience
.
The
Light
that
they
despis'd
whilst
they
were
here
,
looks
them
broad
in
the
face
,
and
makes
them
roar
to
all
Eternity
.
And
these
accusations
of
the
Soul
against
it self
,
the
upbraidings
,
and
inward
whips
of
the
Mind
,
make
up
the
miseries
of
an
intellectual
Being
.
2.
THE
Apostle
made
choice
of
this
Argument
,
from
the
Mercies
of
God
,
in
this
place
,
when
he
summ'd
up
the
whole
Christian
practice
into
one
Exhortation
:
because
his
Mercies
in
the
Gospel
are
his
last
remedy
for
our
Recovery
.
Upon
other
occasions
the
Apostle
moves
men
to
their
duty
,
by
the
consideration
of
his
Power
.
So
he
exhorts
the
Corinthians
,
Cor.
Knowing
therefore
the
terrour
of
the
Lord
we
persuade
Men.
But
there
are
other
Arguments
to
move
us
,
when
those
from
his
Power
and
Sovereignty
are
us'd
.
If
we
sin
against
his
Dominion
and
Power
,
we
fly
to
his
Mercy
;
but
when
we
sin
against
his
Mercy
,
there
is
not
another
Attribute
in
God
,
to
which
we
can
fly
;
his
Mercy
is
the
last
remedy
for
the
recovery
of
Mankind
.
This
is
decipher'd
excellently
in
that
Parable
of
the
Gospel
;
Luke
20.13
.
the
Master
of
the
Vinyard
when
all
his
former
Servants
,
and
Messengers
had
been
baffled
,
and
abus'd
,
resolves
at
last
to
send
his
beloved
Son
;
It
may
be
(
said
he
)
they
will
reverence
him
when
they
see
him
:
and
if
they
did
not
,
the
patience
and
goodness
of
God
was
no
longer
to
struggle
with
them
.
If
we
reflect
a
little
on
the
weight
and
solemnity
of
this
Preface
,
we
may
justly
infer
the
consequence
of
that
Exhortation
,
to
which
it
is
prefix'd
,
I
beseech
you
by
the
most
sacred
Mysteries
of
our
Religion
,
I
beseech
you
by
all
that
is
amiable
,
and
delightful
,
by
the
mercies
of
God
,
that
soften
the
most
rugged
dispositions
,
and
melt
the
most
obdur'd
hearts
,
by
that
great
Propitiation
brought
to
light
by
the
Gospel
,
that
you
would
present
your
bodies
a
living
sacrifice
,
holy
,
acceptable
unto
God
,
which
is
your
reasonable
service
.
AND
this
leads
me
to
consider
this
Exhortation
more
particularly
.
The
Apostle
asserted
formerly
our
freedom
from
the
Levitical
Sacrifices
;
and
lest
we
should
think
,
that
by
our
Christian
Liberty
we
are
loos'd
from
all
worship
and
obedience
,
he
informs
us
here
,
what
was
the
Sacrifice
that
was
chiefly
design'd
under
the
Symbols
,
and
Figures
of
the
ancient
Law
,
and
indispensably
requir'd
under
the
Oeconomy
of
the
Gospel
.
And
tho
Interpreters
may
vary
in
their
Expressions
,
yet
all
of
them
must
agree
,
that
there
is
no
more
intended
,
than
that
the
Christians
,
(
instead
of
Beasts
,
and
bloody
Sacrifices
)
would
offer
up
themselves
,
i.
e.
their
Wills
,
Strength
,
and
Affections
,
with
purity
and
zeal
to
the
service
of
God
.
[
](A51159-e19940-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
word
in
the
Original
,
in
several
good
Authors
,
signifies
persons
,
That
ye
present
your
bodies
,
i.
e.
Your selves
:
for
this
,
under
the
New
Testament
,
is
the
only
acceptable
Sacrifice
.
This
is
the
whole
of
the
Christian
Religion
;
this
is
the
life
,
and
design
of
the
former
Ceremonies
;
Lactant.
Hic
verus
est
cultus
,
in
quo
mens
colentis
,
seipsam
Deo
victimam
immaculatam
sistit
.
and
this
is
the
Abstract
,
and
Compend
▪
of
all
true
Worship
.
And
because
this
one
truth
,
is
of
such
vast
consequence
to
the
Souls
of
Men
,
and
hath
in
it
,
the
Spirit
and
Quintessence
of
all
practical
Devotion
;
I
shall
endeavour
to
recommend
it
,
and
give
further
light
unto
it
in
the
following
Method
.
1.
I
WILL
consider
the
excellency
of
this
Sacrifice
,
abstractly
,
and
in
it self
.
2.
THE
value
that
God
did
set
upon
it
,
when
the
Levitical
Sacrifices
were
prescribed
by
the
Law
,
and
were
most
in
vogue
amongst
the
Jews
.
3.
THAT
this
Sacrifice
was
principally
intended
by
all
the
care
,
caution
and
ceremony
,
wherewith
all
other
Sacrifices
were
offered
.
4.
I
WILL
separately
explain
the
Epithets
by
which
this
Sacrifice
is
recommended
,
with
allusion
to
the
old
Sacrifices
of
the
Law
.
And
from
all
these
particulars
,
we
must
necessarily
conclude
,
that
this
is
the
Sacrifice
that
truly
recommends
us
to
God
.
1.
LET
us
view
the
excellency
of
this
Sacrifice
,
and
total
surrender
of
our selves
to
his
disposal
.
There
is
nothing
else
suitable
to
the
Divine
Nature
;
it
is
not
Gold
,
nor
Frankincense
,
nor
the
costly
Perfumes
of
Arabia
,
that
propitiate
the
Deity
;
a
Soul
purified
from
vice
and
sin
,
is
his
peculiar
Habitation
.
Nothing
quenches
the
fire
of
true
Devotion
more
,
than
wrong
notions
of
Almighty
God
.
The
great
reason
why
the
Heathens
were
over-run
with
Idolatry
and
Superstition
,
was
,
because
the
Histories
of
their
Gods
were
stuff'd
with
folly
and
wickedness
;
and
they
could
not
pretend
to
greater
heights
of
Purity
,
than
the
Deities
that
they
worshipped
.
To
adore
God
,
is
to
bestow
upon
him
the
highest
Love
,
Veneration
,
and
esteem
of
our
Souls
.
His
Eyes
pierce
to
the
secrets
that
are
buried
in
darkness
,
and
to
the
Centre
of
our
Spirits
;
and
if
our
Sacrifices
are
sullied
,
and
defil'd
in
their
first
springs
and
principles
,
they
are
an
abomination
unto
him
.
No
Worship
can
be
pleasing
unto
God
,
unless
what
is
offer'd
by
Love
.
Pray
,
what
do
we
take
him
to
be
,
when
we
endeavour
to
put
him
off
,
with
any
thing
less
,
than
the
flower
and
strength
of
our
Reason
?
Thus
our
Saviour
instructs
the
Woman
of
Samaria
in
the
Nature
of
true
Worship
;
but
the
hour
cometh
,
John
4.23
,
24.
and
now
is
,
when
the
true
worshippers
shall
worship
the
Father
in
Spirit
and
in
Truth
;
for
the
Father
seeketh
such
to
worship
him
.
How
gross
must
their
apprehensions
be
,
who
think
,
that
he
is
delighted
with
carnal
Oblations
,
for
he
is
a
Spirit
,
John
4.
and
must
be
worshipped
in
spirit
and
in
truth
.
Psalm
50.12
,
13
,
14.
If
I
were
hungry
I
would
not
tell
thee
,
for
the
World
is
mine
,
and
the
fulness
thereof
.
Will
I
eat
the
flesh
of
Bulls
,
or
drink
the
blood
of
Goats
;
offer
unto
God
thanksgiving
,
and
pay
thy
vows
unto
the
most
High
.
THE
Philosophers
discover'd
the
reasonableness
of
this
Doctrine
without
Revelation
;
and
the
best
of
them
undervalu'd
outward
services
,
and
Sacrifices
,
in
comparison
of
a
chast
Mind
,
and
a
pure
Soul
.
Do
ye
think
(
saith
Seneca
)
that
God
is
pleas'd
with
many
Sacrifices
,
and
much
Blood
,
high
Temples
,
and
magnificent
Structures
,
nay
rather
,
in
suo
cuique
consecrandus
est
pectore
.
The
breast
of
a
good
Man
is
the
most
lovely
Temple
for
the
Divinity
,
the
place
of
his
peculiar
residence
and
Habitation
.
And
this
is
but
the
language
of
the
Prophet
Isay
a
little
varied
.
Isa.
66.1
,
2
,
3.
Thus
saith
the
Lord
,
the
Heaven
is
my
Throne
,
and
the
Earth
is
my
footstool
,
where
is
the
house
that
ye
build
unto
me
?
and
where
is
the
place
of
my
rest
?
For
all
those
things
hath
mine
hand
made
,
and
all
those
things
have
been
,
saith
the
Lord
:
But
to
this
man
will
I
look
,
even
to
him
that
is
poor
and
of
a
contrite
spirit
,
and
trembleth
at
my
word
,
He
that
killeth
an
Ox
,
is
,
as
if
he
slew
a
man
,
&c.
The
Sacrifices
of
Gods
own
institution
were
not
regarded
,
unless
they
were
subservient
to
this
more
excellent
Oblation
.
THIS
Evangelical
Sacrifice
,
is
the
only
,
and
most
proper
mean
to
attain
the
true
ends
of
Worship
;
freedom
from
sin
,
the
favour
of
God
,
and
peace
of
Conscience
,
are
the
great
ends
of
all
Religion
;
and
these
things
are
not
attain'd
by
the
most
pompous
shew
and
parade
of
Ceremonies
,
unless
the
Soul
and
Will
be
first
sacrificed
to
his
Obedience
.
When
ye
come
to
appear
before
me
,
who
hath
requir'd
this
at
your
hand
?
Isa.
1.11
,
16.
to
tread
my
Courts
?
bring
no
more
vain
Oblations
,
Incense
is
an
abomination
unto
me
,
the
new
Moons
,
and
Sabbaths
,
the
calling
of
Assemblies
,
I
cannot
away
with
,
it
is
iniquity
even
the
solemn
meeting
.
How
loathsom
in
the
eyes
of
God
are
all
our
publick
services
,
when
the
Soul
is
left
behind
.
Micah
.
6.6
,
7
,
8.
He
hath
shewed
thee
,
O!
man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
do
justly
,
and
to
love
mercy
,
and
to
walk
humbly
with
thy
God
?
THIS
is
the
Sacrifice
that
is
peculiar
to
the
New
Testament
,
when
we
approach
the
Throne
of
God
with
filial
confidence
;
like
Children
of
the
free
woman
;
disingaged
from
the
servile
incumbrances
,
that
held
the
Jews
in
bondage
.
When
we
offer
our selves
unto
God
with
true
alacrity
,
strong
desires
,
and
a
mind
purified
from
the
World
,
and
feculent
adherences
,
that
stick
to
us
from
the
neighbourhood
of
sensible
Objects
:
when
we
come
with
that
masculine
and
chearful
Devotion
that
becomes
them
that
are
set
at
liberty
from
the
weak
and
dark
shadows
of
the
Law
.
By
St.
Peter
,
we
are
said
to
be
a
spiritual
Priesthood
,
to
offer
up
spiritual
Sacrifices
.
And
we
are
told
by
S.
Paul
,
that
we
have
access
to
the
Throne
,
and
liberty
to
cry
,
Abba
,
Father
.
And
commanded
in
our
Prayers
,
to
lift
up
holy
hands
without
wrath
or
doubting
.
This
is
the
Worship
of
the
new
Testament
,
the
foundation
of
that
ingenuous
Converse
,
that
is
between
us
and
Heaven
.
Therefore
do
we
with
so
much
elevation
of
spirit
magnifie
the
goodness
of
God
,
that
gave
us
his
Son
,
Rev.
1
5.
Vnto
him
that
loved
us
,
and
washed
us
from
our
sins
in
his
own
blood
,
and
hath
made
us
Kings
and
Priests
unto
God
and
his
Father
;
to
him
be
glory
,
and
dominion
for
ever
,
and
ever
,
Amen
.
THIS
is
true
Evangelical
Sacrifice
,
and
it
alone
affords
the
most
solid
delight
and
satisfaction
to
the
Votary
.
Outward
Services
,
when
they
are
separated
from
this
inward
dedication
,
have
nothing
in
them
but
toil
and
bodily
labour
,
we
are
told
by
the
Author
to
the
Hebrews
,
that
the
Jewish
Religion
did
consist
in
Meats
,
and
Drinks
,
and
divers
Ordinances
.
And
we
find
in
the
Prophecy
of
Amos
,
that
such
of
the
Jews
as
did
not
see
further
than
the
letter
of
the
Law
,
thought
their
attendance
on
the
Temple-service
the
most
intolerable
weariness
.
But
when
we
sacrifice
our
very
Souls
unto
his
obedience
,
his
Presence
fills
our
hearts
with
joy
and
gladness
,
the
purest
rapture
and
contentment
.
Psalm
4.
Thou
hast
put
more
gladness
in
my
heart
,
than
in
the
time
when
their
wine
and
their
oil
did
increase
.
True
joy
arises
in
the
Soul
from
an
Union
with
God
;
Res
severa
est
verum
gandium
.
when
the
light
of
his
Countenance
shines
upon
us
by
its
clear
beams
and
irradiations
,
the
clouds
of
darkness
and
disasters
cannot
approach
us
;
we
are
then
secure
against
fear
and
despondency
,
we
feel
our selves
encircled
in
the
arms
of
divine
Love
,
and
made
strong
against
the
assaults
of
anxiety
.
God
is
the
source
of
all
Felicity
,
and
the
nearer
we
draw
unto
him
,
the
more
happy
we
are
,
and
rational
happiness
must
be
felt
,
and
necessarily
must
dilate
it self
in
all
the
faculties
of
the
Soul
.
A
Conscience
void
of
offence
towards
God
,
and
towards
Man
,
is
a
house
built
upon
the
Rock
,
it
may
be
batter'd
,
but
it
cannot
be
shaken
.
And
God
loves
to
pour
into
our
hearts
such
degrees
of
joy
,
when
we
are
purified
from
all
filthiness
of
the
flesh
and
of
the
Spirit
;
when
we
offer
our selves
without
reserve
to
his
service
and
obedience
;
when
we
sacrifice
our
hearts
unto
God
;
when
Charity
consumes
the
Oblation
,
and
true
zeal
inflames
the
Victim
.
Psal.
119.
I
had
rather
(
said
the
Psalmist
)
be
one
day
in
thy
Courts
,
than
a
thousand
elsewhere
.
And
again
,
O!
How
love
I
thy
Law
!
it
is
my
meditation
,
night
and
day
.
They
are
strangers
to
true
Peace
and
satisfaction
,
that
are
unacquainted
with
the
pure
and
unmixt
pleasures
of
Religion
,
2.
LET
us
consider
the
value
that
God
did
set
upon
this
spiritual
Sacrifice
,
when
the
Levitical
Sacrifices
were
in
force
.
He
always
gave
his
People
to
understand
by
the
Prophets
,
that
the
whole
train
of
the
Mosaick
Ceremonies
was
design'd
to
signifie
and
advance
this
everlasting
,
and
more
spiritual
Worship
;
which
was
to
continue
,
when
the
typical
figures
and
shadows
were
gone
.
This
is
clear
from
that
remarkable
place
in
the
Prophecies
of
Jeremiah
,
Jerem.
7.22
.
For
I
spake
not
unto
your
Fathers
,
nor
commanded
them
,
in
the
day
that
I
brought
them
out
of
the
land
of
Egypt
,
concerning
Burnt-Offerings
,
or
Sacrifices
;
but
this
thing
commanded
I
them
,
saying
,
obey
my
Voice
,
and
I
will
be
your
God
,
and
ye
shall
be
my
people
.
Strange
!
Did
not
God
command
the
Sacrifices
of
the
Levitical
Law
?
Yes
certainly
:
but
with
design
to
advance
the
purer
Worship
of
the
Mind
.
This
is
more
precious
than
the
most
costly
Offerings
of
the
Temple
.
The
Widow's
Mite
recorded
in
the
Gospel
,
is
one
visible
instance
of
it
;
't
is
prefer'd
in
the
esteem
of
God
,
to
all
the
Rich
Donations
of
the
Scribes
and
Pharisees
:
she
came
to
the
Treasury
with
a
poor
Purse
and
a
Rich
Soul
;
a
Soul
made
cheerful
with
the
Love
of
God
,
and
in
the
simplicity
of
her
heart
,
without
ostentation
or
reserve
,
she
offered
all
that
she
had
.
How
much
God
delighted
in
the
Oblations
of
the
Mind
beyond
the
outward
Sacrifices
,
appears
in
this
,
that
he
readily
dispens'd
with
the
Ceremony
,
when
that
other
more
valuable
Sacrifice
was
brought
.
Two
famous
instances
we
have
of
this
,
viz.
David's
eating
the
Shew-bread
;
by
which
our
Saviour
confounded
the
Pharisees
,
who
doted
so
much
on
the
external
part
of
their
Religion
.
And
the
next
is
,
the
manner
of
Hezekiah
's
celebrating
the
Passeover
,
though
the
people
were
not
prepared
,
according
to
the
method
prescribed
by
the
Law
.
Therefore
it
is
a
foolish
Argument
,
that
the
Jews
make
use
of
against
our
Saviour
;
that
he
could
not
be
the
Messias
,
because
he
did
abolish
the
Ceremonies
of
Moses's
Law
.
For
the
Levitical
Sacrifices
did
vanish
of
their
own
accord
,
when
our
Saviour
rose
from
the
dead
,
and
gave
place
unto
that
Spiritual
Worship
,
that
was
more
agreeable
to
the
Divine
Nature
,
and
the
Spiritual
Kingdom
of
the
Messias
.
So
our
Saviour
tells
the
Woman
of
Samaria
.
Joh.
4.21
,
22
,
23
,
24.
Woman
believe
me
,
the
hour
cometh
,
when
ye
shall
neither
in
this
Mountain
,
nor
yet
in
Jerusalem
worship
the
Father
:
but
the
hour
cometh
,
and
now
is
,
when
the
true
Worshippers
shall
worship
the
Father
in
Spirit
and
in
Truth
:
for
the
Father
seeketh
such
to
worship
him
.
From
all
this
it
is
very
evident
,
that
not
only
in
the
time
of
the
Patriarchs
,
but
under
the
Law
,
this
was
only
the
Sacrifice
that
was
valued
by
God
.
3.
LET
us
remember
,
that
the
exact
care
and
caution
wherewith
they
were
obliged
to
offer
their
Sacrifices
under
the
Law
,
did
signifie
and
promote
this
Spiritual
Sacrifice
of
the
New
Testament
.
I
do
not
here
intend
a
just
Discourse
of
the
antient
Sacrifices
;
yet
we
may
be
oblig'd
to
look
back
into
the
Books
of
Moses
,
to
consider
some
particulars
,
that
concern
all
Sacrifices
in
general
.
AND
,
1.
All
Sacrifices
were
offered
with
Salt
;
Lev.
2.13
.
With
all
thine
Offerings
,
thou
shalt
offer
Salt
.
This
is
cited
in
the
New
Testament
by
our
Saviour
.
Mar.
9.49
.
I
must
remember
,
that
I
ought
not
to
amuse
you
with
Cabalistick
Fooleries
;
but
it
is
certain
from
the
Epistle
to
the
Galatians
and
the
Hebrews
,
that
there
was
a
sublime
Moral
couch'd
and
intended
by
the
external
Scheme
of
the
Law
.
And
therefore
,
though
we
are
not
able
to
trace
it
in
all
its
Lines
and
Figures
;
yet
we
may
safely
venture
,
when
we
force
the
Law
,
to
say
nothing
but
what
is
agreeable
to
the
great
design
of
Religion
,
and
the
Morals
of
Christianity
.
LET
me
return
to
consider
this
first
step
of
their
Caution
in
sacrificing
.
Salt
hath
in
it
a
twofold
Vertue
,
1.
It
preserves
from
Putrefacton
.
2.
It
binds
the
parts
together
.
1.
I
SAY
,
it
preserves
from
Putrefaction
.
The
Sacrifices
that
are
offered
unto
the
pure
and
incorruptible
Deity
must
resemble
his
Nature
;
the
rottenness
of
hypocrisie
,
fraud
and
malice
,
must
be
banish'd
from
all
his
Sacrifices
.
We
have
escaped
the
corruption
,
that
is
in
the
World
through
lust
,
being
made
partakers
of
the
Divine
Nature
.
Thus
are
we
exhorted
to
sincerity
(
opposite
to
corruption
)
by
S.
Peter
;
1
Pet.
2.1
.
Wherefore
laying
aside
all
malice
,
all
guile
and
hypocrisies
,
and
envies
,
and
all
evil
speakings
,
&c.
See
with
what
complacency
our
Saviour
speaks
of
Nathanael
,
Behold
an
Israelite
indeed
,
in
whom
is
no
guile
.
John
.
1.47
.
2.
SALT
bindeth
the
parts
together
.
We
are
forbidden
to
bring
our
Gifts
to
the
Altar
,
until
first
we
are
reconcil'd
to
our
Brother
.
Mat.
5.23
,
24
,
25.
We
are
directed
by
S.
Paul
,
to
lift
up
holy
hands
,
without
wrath
or
doubting
.
Our
God
is
the
God
of
Peace
;
our
Religion
is
the
Gospel
of
Peace
;
and
the
fruits
of
the
Spirit
are
Joy
and
Peace
;
and
the
wisdom
that
is
from
above
is
first
pure
,
and
then
peaceable
.
Such
a
temper
and
frame
of
Spirit
,
does
well
answer
the
Prophecies
of
Isaiah
,
Isa.
11.6
,
7
,
8
,
9.
That
the
Wolf
should
dwell
with
the
Lamb
;
the
Leopard
and
the
Kid
shall
lye
down
together
.
And
the
Calf
,
and
the
young
Lion
,
and
the
Fatling
together
,
and
a
young
Child
shall
lead
them
:
i
e.
the
fierce
and
unruly
passions
of
Humane
Nature
shall
be
conquer'd
and
subdu'd
by
the
Laws
of
Jesus
;
every
thing
that
is
rugged
and
boistrous
must
be
tam'd
and
smooth'd
;
v.
9.
for
the
Earth
shall
be
full
of
the
knowledge
of
the
Lord
,
as
the
Waters
cover
the
Sea
.
I
might
add
to
this
,
that
Salt
preserves
the
relish
.
And
therefore
the
Apostle
exhorts
,
Col.
4.6
.
Let
your
speech
be
always
with
Grace
,
seasoned
with
Salt
,
that
ye
may
know
how
to
answer
every
man
.
If
this
were
notic'd
,
our
tongues
should
be
employed
with
greater
Modesty
,
and
less
censorious
,
endeavouring
to
close
,
rather
than
widen
the
breaches
in
our
neighbourhood
.
2.
ALL
Sacrifices
ought
to
be
blameless
,
according
to
the
Prescript
of
the
Law
.
The
Prophet
Malachi
upbraids
the
people
with
the
neglect
of
this
,
Mal.
1.8
.
If
ye
offer
the
lame
and
the
sick
,
is
it
not
evil
?
offer
it
now
unto
thy
Governour
,
will
he
be
pleas'd
with
thee
,
or
accept
thy
person
?
What
we
offer
unto
God
,
who
is
of
purer
eyes
,
Phil.
2.15
.
than
that
he
can
behold
iniquity
,
must
be
blameless
and
entire
;
that
ye
may
be
blameless
and
harmless
,
the
Sons
of
God
,
without
rebuke
,
in
the
midst
of
a
crooked
and
perverse
Nation
,
among
whom
ye
shine
as
lights
in
the
World
.
We
are
to
consider
not
only
our
inward
frame
,
Eccl.
5.1
.
but
also
the
outward
Decorum
of
our
behaviour
in
the
place
of
his
presence
.
3.
ALL
Sacrifices
were
to
be
offered
without
Leaven
.
Lev.
2.11
.
No
meat
offering
which
ye
shall
bring
unto
the
Lord
,
shall
be
made
with
leaven
.
Mat.
16.6
.
And
the
New
Testament
commands
us
,
to
beware
of
the
leaven
of
the
Pharisees
.
1
Cor.
5.7
,
8.
And
to
purge
out
the
old
leaven
of
Corruption
.
Now
leaven
hath
a
twofold
quality
,
it
sowrs
,
and
it
swells
,
either
,
or
both
marrs
the
Sacrifice
;
whether
we
grow
sowr
with
Malice
,
or
swell
with
Pride
and
Vanity
;
as
the
Pharisees
who
blew
their
Trumpets
,
to
convene
the
Spectators
,
rather
than
the
Poor
.
You
find
this
humour
sharply
reprov'd
by
the
Prophet
Isaiah
;
Stand
by
thy self
,
Isa.
65.5
.
come
not
near
to
me
,
for
I
am
holier
than
thou
:
these
are
a
smoak
in
my
nose
,
a
fire
that
burneth
all
the
day
.
4.
THE
Fat
and
the
Kidneys
of
all
Burnt-offerings
were
consum'd
upon
the
Altar
,
to
the
honour
of
God
.
And
this
Ceremony
was
the
direct
Type
of
the
Sacrifice
in
the
Text
,
that
the
strength
and
vigour
,
the
superiour
faculties
of
the
Soul
should
be
sacrific'd
unto
God
.
So
we
are
told
by
our
Saviour
in
the
Gospel
,
that
upon
this
Commandment
(
Love
the
Lord
thy
God
with
all
thy
heart
)
hang
all
the
Law
and
the
Prophets
.
MOREOVER
,
when
the
Sacrifice
was
cut
down
,
the
Skin
was
taken
off
off
entirely
.
Psal.
139.7
,
8
,
9
,
10.
We
must
offer
our
Sacrifices
under
the
New
Testament
,
without
disguise
,
hypocrisie
or
covering
:
Whether
shall
I
stee
from
thy
presence
?
If
I
ascend
up
unto
heaven
,
thou
art
there
:
If
I
make
my
bed
in
Hell
,
behold
thou
art
there
:
v.
11.
If
I
take
the
Wings
of
the
Morning
,
and
dwell
in
the
uttermost
parts
of
the
Sea
;
If
I
say
,
surely
the
darkness
shall
cover
me
,
even
the
night
shall
be
light
about
me
;
yea
,
the
darkness
hideth
not
from
thee
;
but
the
night
shineth
as
the
day
;
the
darkness
and
the
light
are
both
alike
to
thee
.
We
must
not
think
to
palliate
our
deformities
by
arts
and
subterfuges
:
for
all
things
are
naked
and
open
to
his
eyes
.
Nothing
must
be
offered
unto
him
,
but
what
is
pure
and
unmixt
.
Therefore
the
Sacrifice
was
carefully
inspected
,
and
narrowly
examin'd
.
And
the
Pagans
borrowed
this
Ceremony
from
the
Patriarchs
.
Heb.
4.12
,
13.
When
we
appear
before
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vid.
Ham.
in
loc.
we
should
come
with
purity
and
simplicity
of
Spirit
,
that
we
may
be
bold
to
appeal
to
God
himself
in
the
language
of
the
Psalmist
:
Search
me
,
O
God
,
and
know
my
heart
;
try
me
,
Psal.
139.23
,
24.
and
know
my
thoughts
;
and
see
if
there
be
any
wicked
way
in
me
,
and
lead
me
in
the
way
everlasting
.
With
what
innocence
and
decency
ought
we
to
approach
the
Most
High
God!
The
High-Priest
Licinius
,
among
the
Romans
,
thought
that
the
Vestal
Virgin
,
Vid.
Valer
.
Maxim
.
L.
1.
De
Relig.
that
kept
the
Holy
Fire
carelesly
,
ought
to
be
publickly
scourg'd
.
Sulpitius
was
deprived
of
his
Priesthood
,
because
the
Crest
of
his
Mitre
,
through
his
carelessness
fell
to
the
ground
in
the
time
of
sacrificing
.
Cornelius
,
Cornel.
Cetheg
.
&
Claud.
Flaminio
abire
jussi
sunt
,
propter
exta
parum
curiose
Deorum
immortalium
aris
admota
.
Cethegus
and
Claudius
were
deprived
of
their
Dignity
,
because
they
brought
the
Entrails
of
the
Sacrifices
somewhat
negligently
to
the
Altars
.
The
Story
of
Alexander's
Boy
,
that
suffered
his
hand
to
be
burnt
,
rather
than
disturb
the
Sacrifice
is
very
well
known
.
I
MIGHT
also
put
you
in
mind
,
that
the
Guts
and
the
Feet
were
to
be
wash'd
.
We
are
certainly
to
be
divided
from
what
is
more
feculent
,
gross
and
putrid
;
and
Philo
finds
this
Mysterie
in
it
,
Philo
de
Animal
.
Sacrific
.
pur
.
that
we
must
not
converse
too
much
with
the
Earth
;
nay
,
that
in
a
manner
we
must
be
wholly
above
it
,
when
we
approach
his
Altars
.
And
this
agrees
harmonimoniously
with
the
Christian
Sacrifice
.
If
ye
are
risen
with
Christ
,
seek
the
things
that
are
above
,
Col.
3.1
,
2.
where
Christ
fitteth
on
the
right
hand
of
God
.
Set
your
affection
on
things
above
,
and
not
on
things
on
the
Earth
.
This
heavenly
temper
fortifies
against
temptations
;
and
makes
us
resolute
against
Death
;
cheerful
under
afflictions
,
watchful
against
sin
,
and
ready
when
our
Master
calleth
.
And
since
here
we
are
but
Pilgrims
and
Strangers
,
Let
our
conversation
be
in
heaven
,
from
whence
we
look
for
the
Saviour
,
the
Lord
Jesus
Christ
.
YOU
know
,
that
the
Morning
and
the
Evening
Sacrifices
were
offered
in
their
season
,
without
delays
or
intermission
.
To
this
Custom
the
Psalmist
alludes
,
Psal.
130.6
.
My
Soul
waiteth
for
the
Lord
,
more
than
they
that
watch
for
the
Morning
,
I
say
,
more
than
they
that
watch
for
the
Morning
.
The
Priests
in
the
Temple
by
turns
did
watch
for
the
first
appearance
of
the
Day
,
that
they
might
offer
the
Morning
Sacrifice
.
We
are
to
remember
our
Creator
in
the
days
of
our
youth
,
and
not
delay
our
Repentance
.
Our
evil
habits
grow
strong
;
our
time
is
uncertain
;
the
exercise
of
our
Reason
depends
upon
a
thousand
Contingencies
;
and
all
our
opportunities
are
slippery
.
God
is
provoked
by
our
delays
,
his
Spirit
is
resisted
,
and
our
Convictions
are
stifled
.
How
dangerous
is
it
then
,
to
delay
the
Sacrifice
one
moment
longer
,
lest
God
should
judicially
harden
us
,
and
confine
us
to
perpetual
slavery
?
To
day
then
,
if
you
will
hear
his
voice
,
harden
not
your
hearts
;
but
speedily
break
off
thy
sins
by
Repentance
;
for
the
next
moment
may
put
thee
under
the
final
state
of
Impenitence
.
BY
what
I
have
said
,
you
may
easily
see
that
the
Caution
and
care
,
that
the
Jews
were
tied
to
in
their
Sacrifices
,
did
not
so
much
concern
the
Levitical
Oblations
,
as
typifie
the
great
Sacrifice
of
the
New
Testament
.
God
is
to
be
worshipped
agreeably
to
his
Nature
.
Our
most
solemn
attendance
on
his
Worship
is
but
an
abomination
,
if
at
any
time
it
is
divided
from
a
chearful
,
and
ingenuous
surrender
of
our
Souls
to
his
Will.
This
is
the
Sacrifice
that
S.
Paul
exhorts
to
,
with
so
much
Rapture
and
Concern
.
Fourthly
and
lastly
,
LET
us
consider
the
Epithets
bestowed
upon
this
Sacrifice
in
the
Text
,
and
these
are
three
;
1.
It
must
be
Living
.
2.
Holy
.
3.
Acceptable
.
1.
I
SAY
,
it
must
be
a
Living
Sacrifice
.
And
this
in
allusion
to
that
Command
under
the
Levitical
Law
,
that
forbad
any
thing
to
be
offer'd
in
Sacrifice
,
which
died
of
it self
;
they
were
not
so
much
as
to
eat
of
it
,
Lev.
22.8
.
far
less
could
they
sacrifice
it
.
The
Sacrifices
of
the
living
God
,
must
be
offered
with
Life
;
he
is
the
original
Fountain
of
Life
,
and
it
is
Life
that
converses
with
Life
.
This
Meditation
may
justly
startle
the
inconsiderate
World
,
who
serve
God
with
so
much
coldness
and
indifferency
,
as
if
he
were
not
the
living
God
.
Let
us
prove
,
My
Brethren
,
that
we
are
living
Christians
,
by
Actions
and
Motions
suitable
to
that
Life
,
which
we
have
from
above
.
2
Pet.
15
,
6
,
7.
Giving
all
diligence
,
add
to
your
faith
vertue
,
and
to
vertue
knowledge
,
and
to
knowledge
,
Temperance
,
and
to
Temperance
Patience
,
and
to
Patience
Godliness
;
and
to
Godliness
brotherly
kindness
:
and
to
brotherly-kindness
,
Charity
.
We
must
prove
,
by
a
steady
and
uniform
practice
of
Christian
Vertue
,
that
we
are
not
the
Votaries
of
some
dead
Idol
,
but
the
Disciples
of
the
living
Jesus
;
that
as
he
was
raised
from
the
dead
by
the
Glory
of
the
Father
,
Rom.
6.4
.
even
so
we
also
should
walk
in
newness
of
life
.
2.
THE
next
Epithet
is
,
the
Sacrifice
must
be
holy
.
I
do
not
design
to
discourse
here
of
Holiness
in
the
general
;
nor
of
that
Holiness
that
must
run
through
all
our
Actions
as
we
are
Christians
;
but
of
that
special
Holiness
that
is
related
to
Sacrifices
.
And
therefore
we
must
observe
,
that
all
Sacrifices
were
holy
in
a
twofold
regard
.
1.
They
were
separate
from
common
use
;
And
2.
They
were
an
acknowledgment
of
that
particular
Deity
,
to
whom
they
were
offered
.
1.
I
SAY
,
they
were
separate
from
common
Use
.
Vid.
Mr.
Mede
's
Discourse
on
Hallowed
be
thy
Name
.
And
this
is
the
true
Notion
of
all
Relative
Holiness
.
It
is
in
Allusion
to
this
,
that
we
are
exhorted
by
St.
Paul
,
[
](A51159-e22190-b)†
†
2
Cor.
6.17
.
to
be
separate
,
and
not
to
touch
the
unclean
thing
;
for
the
Temple
of
God
hath
no
agreement
with
Idols
;
Ye
are
the
Temple
of
the
living
God
,
Verse
16.
as
God
hath
said
,
I
will
dwell
in
them
,
and
walk
in
them
,
and
I
will
be
their
God
,
and
they
shall
be
my
People
.
Let
us
call
to
mind
our
New
and
heavenly
Relation
,
by
the
solemnity
of
our
Baptism
,
We
are
built
up
a
spiritual
House
,
an
holy
Priesthood
,
to
offer
up
spiritual
Sacrifices
,
acceptable
to
God
by
Jesus
Christ
.
Let
us
remember
,
that
we
are
bought
with
a
price
,
we
are
not
our
own
,
therefore
ought
we
to
glorifie
God
in
our
bodies
,
and
in
our
spirits
which
are
Gods
.
The
Prophanation
of
things
Holy
and
dedicated
was
looked
upon
as
an
extraordinary
Crime
.
We
must
not
take
the
Vessels
of
the
Sanctuary
,
Dan.
5.3
,
4.
and
profane
them
to
common
Use
.
This
is
the
Argument
that
St.
Paul
made
use
of
to
the
Corinthians
against
Fornication
;
1
Cor.
6.15
.
Shall
I
then
take
the
members
of
Christ
,
and
make
them
the
members
of
an
Harlot
.
And
this
Reason
may
be
extended
without
any
violence
against
all
sin
and
impurity
;
we
are
confederate
with
Jesus
Christ
;
we
are
listed
under
his
Banners
;
we
are
separated
from
the
World
;
therefore
all
compliance
with
it
,
as
far
as
it
is
opposed
to
the
Kingdom
of
Christ
,
is
utterly
unlawful
:
therefore
Love
not
the
World
,
neither
the
things
that
are
in
the
World
;
if
any
man
love
the
World
,
the
love
of
the
Father
is
not
in
him
.
1
John
2.15
.
We
are
sacred
Persons
,
we
are
dedicated
to
his
service
in
our
Baptism
;
we
must
not
run
into
the
same
excess
of
Riot
with
others
;
1
Pet.
2.9
.
a
chosen
Generation
,
a
Royal
Priesthood
,
an
holy
Nation
,
a
peculiar
People
;
that
we
should
shew
forth
the
praises
of
him
,
who
hath
called
us
out
of
darkness
into
his
marvellous
light
.
2.
SACRIFICES
were
not
only
separated
from
common
use
,
but
were
also
the
badge
and
Tessera
of
the
Votaries
,
and
the
peculiar
Worship
of
that
Deity
to
whom
they
were
offered
.
This
made
it
so
highly
criminal
for
the
first
Christians
,
to
be
present
at
the
Sacrifices
of
their
Pagan
Relations
;
they
were
frequently
invited
to
these
Idolatrous
Ceremonies
.
And
though
they
might
pretend
that
they
came
to
gratifie
their
Friends
,
without
any
further
design
of
Religion
;
yet
their
very
presence
at
those
Solemnities
of
the
Pagans
,
did
confute
this
Pretext
.
For
the
Sacrifices
were
the
peculiarties
and
Bonds
,
that
did
oblige
to
the
Worship
of
that
Deity
to
whom
they
were
offered
;
and
both
among
the
Jews
,
and
the
Pagans
,
there
was
some
one
Ceremony
or
other
that
pointed
to
that
Deity
that
was
worshipped
,
and
acknowledged
.
The
Sacrifices
of
the
Jewish
Religion
and
religious
Ceremonies
were
(
most
of
them
)
diametrically
opposite
to
the
customs
of
the
neighbour
Nations
;
that
they
might
remain
marks
of
distinction
between
the
Idolatrous
Nations
and
the
Jews
,
Vid.
Spencer
.
de
Legib.
Heb●aeor
.
who
worshipped
the
Creator
of
Heaven
and
Earth
.
It
is
most
certain
,
that
the
Sacrifices
in
all
Religions
have
this
in
them
,
that
they
unite
the
Votary
and
the
Deity
,
to
whom
they
are
offered
.
And
therefore
the
Ancient
Church
was
so
severe
,
not
only
against
the
Thurificati
,
and
such
as
did
sacrifice
in
the
time
of
Persecution
;
but
also
against
such
as
were
present
at
these
Sacrifices
.
So
much
we
gather
from
St.
Pauls
reasonings
,
1
Cor.
10.14.15
.
&c.
The
Cup
of
Blessing
which
we
bless
,
is
it
not
the
Communion
of
the
blood
of
Christ
?
i.
e.
Is
it
not
the
Characteristick
of
the
Christian
Worship
?
Compare
this
with
the
20
th
verse
following
,
the
things
which
the
Gentiles
sacrifice
,
they
sacrifice
to
Devils
,
and
not
to
God
:
I
would
not
,
that
ye
should
have
fellowship
with
Devils
.
Ye
cannot
be
partakers
of
the
Lords
Table
,
and
of
the
Table
of
Devils
;
Verse
21.
therefore
you
ought
with
all
care
to
flee
those
Idolatrous
meetings
.
NOW
when
we
sacrifice
our selves
,
with
allusion
to
this
Practice
,
we
must
remember
the
peculiar
Laws
of
our
Religion
;
the
Laws
that
erect
a
Wall
of
Partition
,
between
the
Christians
and
the
rest
of
Mankind
;
where
then
are
our
peculiar
Obligations
?
We
are
told
of
them
in
the
fifth
of
St.
Matth.
Gospel
.
Those
graces
of
Humility
,
Calmness
,
Goodness
,
and
Charity
,
that
are
levell'd
against
the
prevailing
Vices
of
Mankind
.
This
is
our
Religion
in
its
heighth
,
in
its
Flower
,
in
its
mark
of
Excellency
and
distinction
.
This
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
Christianity
;
by
which
we
know
our selves
to
be
the
Disciples
of
the
Crucified
Jesus
.
There
was
always
,
in
all
Religions
,
some
proportion
or
analogy
between
the
Sacrifice
and
the
Deity
.
Let
our
Sacrifices
therefore
prove
that
we
are
the
Children
of
the
most
High
God
,
and
his
Son
Jesus
Christ
,
whom
to
know
is
life
eternal
.
And
because
we
have
the
best
Religion
,
we
must
do
more
than
others
,
that
they
seeing
our
good
works
,
may
glorifie
our
Father
which
is
in
Heaven
,
3.
THE
third
Epithet
that
St.
Paul
mentions
,
is
,
that
the
Sacrifice
must
be
Acceptable
.
And
this
also
in
allusion
to
what
made
the
Sacrifices
acceptable
,
according
to
the
letter
of
the
Law
:
and
to
make
it
acceptable
thus
,
it
ought
1.
to
be
offered
at
Gods
own
Altar
at
Jerusalem
.
The
Solemnities
of
publick
Worship
were
always
ordered
by
God
himself
immediately
;
or
by
them
to
whom
he
did
intrust
,
by
regular
conveyance
,
the
management
of
Sacred
things
.
LET
us
not
then
as
the
Author
to
the
Hebrews
exhorts
:
Heb.
10.23
forsake
the
assembling
of
our selves
together
,
as
the
manner
of
some
is
;
who
forsake
the
Communion
of
the
Catholick
Church
,
and
erect
Altar
against
Altar
;
and
to
justifie
their
prophane
Schism
,
must
pretend
the
very
forms
of
the
Church
,
that
distinguish
us
and
our
Religion
from
Pagans
,
Infidels
and
Hereticks
.
Why
should
I
be
(
says
the
Spouse
)
as
one
that
turneth
aside
by
the
Flocks
of
thy
Companions
?
Cant.
1.7
.
Tell
me
where
thou
makest
thy
flocks
to
rest
at
noon
?
There
is
no
shelter
against
the
heat
of
Gods
indignation
to
be
had
,
but
in
the
Society
of
the
Church
.
When
we
are
dazled
with
Singularities
and
Novelties
,
and
forsake
the
Communion
of
the
Church
,
we
venture
without
the
Line
of
his
Covenant
and
Promise
,
and
't
is
needless
to
aggravate
the
danger
of
so
doing
.
HOW
joyfully
does
the
Psamist
tune
his
Harp
,
when
they
spake
to
him
of
the
meetings
at
Jerusalem
.
Psal.
112.1
.
I
was
glad
when
they
said
unto
me
,
Let
us
go
into
the
house
of
the
Lord
,
our
feet
shall
stand
within
thy
gates
!
O
Jerusalem
.
Let
us
say
with
the
mournful
Captives
in
Babylon
,
If
I
do
not
remember
thee
,
Psal.
137.6
.
let
my
tongue
cleave
to
the
roof
of
my
m●uth
;
if
I
prefer
not
Jerusalem
to
my
chiefest
joy
.
With
what
impatience
did
the
Psalmist
sigh
for
the
Sanctuary
!
As
the
Hart
panteth
after
the
Water-brooks
,
so
panteth
my
Soul
after
thee
,
Psal
42.1
,
2.
O
God
.
My
Soul
thirsteth
for
God
,
for
the
living
God
,
when
shall
I
come
,
and
appear
before
God
?
2.
To
make
the
Sacrifice
Acceptable
,
it
must
needs
be
offered
unto
God
without
retractation
,
with
a
chearful
liberal
Soul
.
And
this
no
doubt
was
the
Essential
difference
,
between
the
Sacrifice
of
Cain
and
Abel
.
Abel
gave
his
Sacrifice
with
a
bountiful
,
benign
Soul
.
Cain
gave
his
with
a
penurious
,
unwilling
Mi●d
.
And
therefore
the
Author
to
the
Hebrews
tells
us
,
Heb.
11.4
.
that
Abel
offering
unto
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
more
plentiful
Sacrifice
;
he
gave
it
with
a
Soul
as
vast
a●
the
whole
Universe
;
he
came
to
the
Altar
with
a
heart
fir'd
with
Love
,
to
the
divine
Honour
.
But
Cain
drew
a
black
Picture
of
God
in
his
own
Mind
;
a●d
therefore
he
came
with
affections
as
●ark
as
the
Vaults
of
Hell
,
a
mean
and
knavish
Soul
,
who
measur'd
the
Almig●ty
by
no
other
Standard
,
than
that
of
hi●
own
angry
and
troubled
Mind
.
God
is
the
God
of
Love
,
nay
,
he
is
Love
it self
.
1
John
4.
Let
all
our
Sacrifices
thereore
be
enflam'd
with
true
Love
;
this
nakes
the
Incense
burn
on
the
Altar
with
a
sweet
smelling
savour
;
this
unites
●s
to
that
blessed
Company
above
,
whos●
very
Life
is
made
up
of
chearfulness
,
h●rmony
,
and
alacrity
of
Spirit
.
3.
●f
the
Sacrifice
be
Acceptable
,
it
must
●e
offered
of
such
things
as
the
Law
allowed
to
be
sacrific'd
.
Hence
that
known
distinction
of
things
clean
,
and
unclean
.
What
we
sacrifice
unto
God
under
the
New
Testament
,
must
be
something
within
the
Circle
of
his
Commandment
.
It
is
a
wild
fancy
and
Enthusiastick
madness
for
men
to
think
,
that
for
the
glory
of
God
,
we
nay
turn
sanguinary
Rebels
,
and
[
](A51159-e23060-b)*
*
The
Murder
of
the
Arch-Bishop
of
Saint
Andrews
.
barbarous
Murderers
;
as
if
the
glory
of
God
could
be
advanc'd
by
violating
his
Laws
:
and
renversing
the
boundaries
between
Good
and
Evil.
True
Religion
grows
upon
the
Foundation
of
Reason
,
and
is
so
congenial
to
our
Nature
,
that
the
one
cannot
act
regularly
without
the
other
.
Do
not
we
think
that
the
Almighty
is
infinitely
Wise
,
and
powerful
to
act
for
his
Church
?
Why
do
these
unreasonable
Men
officiously
interpose
by
their
unhallowed
Sacrifices
,
and
strange
Fire
?
They
pretend
to
serve
God
zeaously
when
they
let
loose
those
Passions
the
suppressing
whereof
is
the
most
acceptable
Sacrifice
.
NOW
I
have
sufficiently
demonstrated
what
was
intended
by
the
●ncient
Sacrifices
,
and
what
the
Christia
Sacrifices
ought
to
be
.
And
that
is
no
other
than
this
,
which
is
recommended
in
the
Text.
The
first
Christians
were
derided
,
because
of
the
simplicity
of
their
Religion
:
Clem.
Alexandr
.
Arnob.
Orig.
contr.
Cels
.
&
Lact.
&c.
and
their
Apologists
unanimously
declar'd
,
that
God
respected
no
Man
for
any
external
Excellencies
,
or
Advantages
;
it
was
the
pure
and
holy
Soul
that
he
delighted
in
.
He
stands
not
in
need
of
Blood
,
Smoak
,
Perfumes
or
Incense
,
the
best
Sacrifice
is
,
to
offer
up
a
Mind
truly
devoted
to
his
fear
;
and
this
is
certainly
our
most
reasonable
service
.
And
this
leads
me
to
enquire
IN
the
third
and
last
Place
,
into
the
Motive
whereby
he
enforces
his
Exhortation
,
and
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
your
reasonable
Service
.
It
is
the
Rational
Worship
opposite
to
the
foolish
Pageantry
of
the
Pagan
Ceremonies
,
and
the
cumbersom
Yoke
of
the
Jewish
Law
.
Gen.
1.
It
is
that
rational
Adoration
of
God
,
that
is
founded
upon
the
Eternal
Rules
of
immutable
Reason
,
and
not
o●
variable
Constitutions
.
This
Sacrifice
then
may
be
call'd
,
in
the
strictest
sense
,
the
Rational
Worship
.
I.
BECAUSE
our
Reason
was
given
us
for
this
very
end
,
that
we
might
converse
with
God
.
This
is
the
End
that
God
had
in
his
view
,
in
our
first
Creation
,
Let
us
make
man
in
our
Image
.
Gen.
1.
There
is
nothing
capable
of
conversing
with
God
,
but
that
which
hath
some
resemblances
of
himself
;
Society
is
for
Delight
,
and
therefore
we
cannot
converse
,
but
with
such
as
are
like
our selves
.
In
our
first
Creation
God
made
us
after
his
own
Image
,
that
he
might
converse
with
us
.
2.
THIS
is
Reason
in
its
highest
Elevation
.
It
cannot
be
rais'd
higher
than
thus
to
sacrifice
it self
to
God
.
For
here
we
converse
with
the
most
perfect
Object
,
and
in
the
noblest
manner
,
and
with
the
purest
Delight
.
True
Reason
is
a
Beam
of
the
Divinity
,
a
Ray
of
that
first
Light
that
enlivens
all
things
,
and
the
nearer
it
draws
to
the
Center
,
the
more
it
is
itself
.
If
Truth
,
and
Light
,
and
clear
Perception
be
the
Life
of
the
Soul
,
then
no
doubt
the
nearer
we
draw
unto
the
Original
Truth
,
the
more
we
are
our selves
,
the
more
we
act
according
to
Reason
,
and
the
Primitive
Excellency
of
our
Souls
.
THIS
is
the
true
Life
of
the
Soul
,
the
nearer
approaches
that
it
makes
to
matter
in
all
its
Appetites
,
the
nearer
it
is
to
Death
it self
;
and
therefore
our
present
state
(
when
we
wrestle
with
the
Tentations
that
assault
us
from
the
lower
World
)
is
but
a
state
of
Misery
;
Anxiety
and
Darkness
,
if
we
compare
it
with
that
state
of
pure
and
unmixt
Light
,
where
our
Souls
are
made
free
from
these
unwieldy
Tabernacles
.
Now
they
are
confin'd
in
their
operations
to
some
few
and
dull
Senses
,
but
when
we
are
got
above
this
little
Globe
of
Earth
,
we
may
reasonably
presume
that
our
Souls
will
then
display
new
Powers
and
Faculties
upon
new
Objects
,
which
could
not
be
exerc'd
in
its
state
of
Union
to
this
corruptible
Body
,
—
Illic
Postquam
se
lumine
vero
Implevit
,
stellasque
vagas
miratur
&
astra
Fixa
polis
,
vidit
quanta
sub
nocte
jaceret
Nostra
dies
,
risitque
sui
ludibria
trunci
.
and
will
feel
themselves
more
at
liberty
,
and
uncon-fin'd
,
and
loos'd
from
that
manner
of
Operation
that
their
Kindred
to
an
earthly
Body
did
oblige
them
to
;
nay
,
the
Philosophy
of
[
](A51159-e23340-b)*
*
Luc
,
Plato
gave
noble
Ideas
of
the
state
of
Separation
,
but
our
Blessed
Saviour
alone
hath
brought
life
and
immortality
to
light
through
the
Gospel
.
'T
is
He
that
hath
revealed
by
the
Father
unto
us
,
and
taught
us
to
approach
him
with
that
rational
and
manly
Worship
that
became
the
true
Sons
of
God
,
and
the
Heirs
of
eternal
Life
.
The
more
therefore
that
we
are
purified
from
Sensuality
,
and
the
nearer
we
draw
to
the
Life
of
the
Blessed
Jesus
and
the
accurate
Rules
of
his
Gospel
,
the
more
dispos'd
,
and
the
more
ripe
we
are
for
the
felicities
of
the
World
to
come
,
and
the
Life
of
the
Spirits
of
just
men
made
perfect
.
3.
THIS
Religious
Reason
is
the
Characteristick
difference
of
our
Nature
:
So
that
Man
is
better
defin'd
by
Religion
,
than
by
Reason
without
Religion
.
The
inferiour
Creatures
have
some
dark
Vestiges
of
Reason
,
Sagacity
and
Conduct
;
but
no
shadow
of
Religion
:
then
may
not
we
venture
to
say
,
that
Reason
separately
considered
without
Religion
,
will
not
make
up
the
Essential
difference
of
our
Nature
?
The
Philosophick
Orator
informs
us
,
Tull.
de
Nat
Deor.
Nulla
Gens
tam
barbara
,
&c.
that
there
is
no
Nation
so
savage
,
and
unpolished
,
but
that
they
had
their
Religious
Solemnities
:
their
Gods
and
their
Sacrifices
.
And
tho
[
](A51159-e23470-b)*
*
Caesar
de
Bello
Gallico
.
Cesar
tells
us
of
some
of
the
old
Germans
,
that
they
had
neither
Priests
nor
Sacrifices
,
yet
they
worshipped
the
Moon
,
and
the
Fire
.
Thus
Religion
seems
to
be
the
hereditary
Ingredient
of
our
Nature
;
we
must
shake
off
what
is
most
intimate
to
our
Souls
,
unless
we
employ
our
Reason
in
the
Worship
of
God
.
4.
THIS
is
a
Reasonable
Service
,
because
there
no
other
Business
or
Employment
can
exhaust
the
strength
and
activity
of
our
Spirits
.
The
Soul
ranges
thorow
the
Creation
,
like
the
Bee
that
tasts
every
Flower
,
but
quickly
goes
off
to
another
.
Thus
our
Spirits
,
after
their
most
diligent
enquiries
into
all
things
that
the
World
hath
,
sit
down
meagre
and
discontented
,
they
feel
something
within
them
still
thirsty
,
and
unsatisfied
;
there
is
no
fixed
peace
to
our
Spirits
,
until
we
fix
the
eye
of
our
Soul
upon
that
Original
Beauty
,
and
Light
,
that
dwells
in
Light
inaccessible
.
This
is
Employment
proper
for
our
Spirits
,
here
they
rest
as
in
their
true
Center
and
Element
.
To
God
the
Father
,
Son
and
Holy
Ghost
,
be
all
Praise
,
Honour
and
Glory
,
for
ever
and
ever
.
Amen
.
A
SERMON
Preached
on
Good-Friday
,
ON
JOHN
xviii
.
V.
11.
Then
said
Jesus
unto
Peter
,
Put
up
thy
Sword
into
the
sheath
,
the
Cup
which
my
Father
hath
given
me
,
shall
I
not
drink
it
?
I
NEED
not
the
help
of
a
Preface
to
reconcile
this
Text
to
this
Day
,
it
being
a
part
of
that
Gospel
,
which
the
Church
appoints
to
be
read
on
this
Solemn
Fast
;
when
the
Vniversal
Church
puts
on
Mourning
,
and
beholds
her
Redeemer
,
dying
in
the
Arms
of
Love
.
THE
Verse
that
I
have
now
read
,
contains
our
Saviour's
fixt
resolution
to
act
the
last
part
himself
with
true
Magnanimity
;
so
he
stood
like
an
impregnable
Rock
,
not
only
against
the
treachery
,
tumult
and
rage
of
his
Enemies
;
but
also
,
the
timorous
and
faint
Counsels
,
and
insinuations
of
his
dearest
Companions
.
I
suppose
the
Church
appointed
the
Gospel
for
this
day
to
be
taken
out
of
St.
John
,
because
he
was
an
Eye-witness
of
the
whole
Tragedy
,
from
first
to
last
.
THE
beginning
of
this
Verse
is
a
Command
to
St.
Peter
,
to
forbear
these
Methods
and
Weapons
of
humane
Violence
,
that
his
,
ill-plac'd
,
(
but
well
meant
zeal
)
did
suggest
unto
him
.
The
Kingdom
,
Scepter
and
Laws
of
the
Messias
,
needed
not
those
Weapons
of
Iron
and
Steel
,
but
they
were
to
be
advanc'd
to
their
height
,
by
Patience
,
by
Humility
,
by
Sufferings
,
and
by
the
Cross
.
And
this
Philosophy
the
Sophies
of
the
World
did
despise
.
THE
latter
part
of
the
Verse
(
to
which
I
invite
your
Meditation
more
closely
)
is
our
Saviour's
resolution
to
go
through
his
most
formidable
sufferings
,
with
a
chearful
and
undaunted
Spirit
;
inflam'd
with
Love
,
Fortitude
,
and
invincible
Zeal
.
Here
we
have
not
his
sufferings
divided
in
several
parcels
,
but
a
full
view
of
them
in
gross
,
and
in
their
solemn
Circumstances
;
and
all
of
them
made
bitter
,
and
terrible
by
the
most
exquisite
aggravations
.
THUS
the
Captain
of
our
Salvation
considered
his
Enemies
,
drawn
up
against
him
in
battel
array
.
He
saw
all
the
Powers
of
Hell
combin'd
,
and
all
their
Malice
skrew'd
up
to
the
highest
Pin
;
and
this
Malice
vented
against
himself
,
with
all
the
marks
of
affront
and
indignity
.
All
the
suffering
Capacities
of
his
human
Nature
were
at
once
assaulted
,
and
the
terrour
of
the
Roman
Power
,
the
sullen
hypocrisie
of
the
Pharisees
,
and
the
Clamours
of
the
Rabble
,
were
all
in
their
united
force
muster'd
against
him
.
Yet
he
stood
like
a
Rock
of
Brass
to
receive
their
blows
,
and
he
tells
S.
Peter
(
with
design
to
cool
his
fervour
)
That
the
Son
of
God
must
suffer
.
THE
Cup
which
my
Father
giveth
me
,
&c.
It
was
usual
amongst
the
Jews
,
to
express
the
happy
or
adverse
Lot
of
a
Mans
Condition
,
Vid.
Grot.
ad
Matth.
c.
20.
v.
22.
under
the
notion
and
phrase
of
a
Cup.
Psalm
11.
v.
6.
Vpon
the
wicked
he
shall
rain
snares
,
fire
and
brimstone
,
and
an
horrible
tempest
,
this
shall
be
the
portion
of
their
Cup.
Psalm
16.
v.
5.
The
Lord
is
the
portion
of
mine
inheritance
,
and
of
my
Cup
,
thou
mantainest
my
lot
.
The
meaning
then
is
this
,
That
Cup
which
is
mixt
by
human
Malice
,
and
filled
with
Gall
and
Vinegar
,
is
nevertheless
ordered
by
my
Father
.
He
superintends
all
things
,
and
not
a
hair
of
our
head
falls
to
the
ground
,
without
his
watchful
providence
.
This
is
a
Cup
indeed
,
that
hath
in
it
all
degrees
of
terrour
and
poison
,
and
such
as
may
fright
and
daunt
the
courage
of
the
whole
Creation
,
Yet
I
will
drink
it
to
the
bottom
;
for
it
is
prepared
by
my
Father
,
nay
,
I
will
drink
it
chearfully
,
even
when
my
flesh
shrinks
at
it
,
and
by
its
innocent
reluctances
,
testifies
its
fear
.
THUS
we
see
what
is
folded
up
in
those
words
:
but
because
our
Eyes
are
not
strong
enough
to
view
them
all
at
once
,
let
us
fix
our
attention
on
them
in
this
Method
.
1.
His
bloody
sufferings
,
and
more
particularly
the
last
Scene
of
them
.
2.
Let
us
consider
by
whom
this
Cup
was
ordered
and
prepared
,
It
was
the
Cup
that
his
Father
gave
him
.
3.
With
what
courage
and
resolution
he
drank
it
.
1.
WE
have
his
sufferings
under
the
notion
of
a
Cup
,
especially
the
last
and
most
Tragical
Scene
of
them
,
by
the
nature
of
his
glorious
Office
,
and
the
determinate
Counsel
of
God
,
[
](A51159-e24170-b)*
*
Isay
.
53.
He
was
a
Man
of
sorrow
,
and
acquainted
with
grief
.
[
](A51159-e24190-b)†
†
Heb.
13.
He
endured
the
contradiction
of
sinners
.
and
the
Cross
was
the
very
Character
of
his
Kingdom
.
Let
us
but
view
the
preparations
to
this
Tagedy
,
and
secondly
,
the
last
act
of
it
.
First
,
I
SAY
,
the
preparations
towards
it
.
And
here
we
may
stop
,
and
go
no
further
,
for
we
are
not
able
to
fathom
the
very
beginnings
of
his
sorrow
;
they
are
too
deep
at
the
entry
;
Behold
and
see
if
there
be
any
sorrow
like
unto
his
sorrow
,
He
was
plowed
upon
,
Lam.
1.
v.
12.
Psal.
129.
v.
3.
and
they
made
long
furrows
upon
his
back
.
Take
but
a
view
of
him
in
his
Agony
in
Gethsemany
,
when
the
arrows
of
God
stuck
fast
in
his
Soul
;
when
the
warm
and
celestial
influences
of
Heaven
seem'd
to
be
suspended
:
when
he
was
left
alone
to
contend
with
the
malice
of
Earth
,
and
the
fury
of
Hell
.
Who
can
conceive
the
weight
of
this
pressure
?
How
astonishing
is
it
in
the
very
beginning
of
those
Agonies
,
to
consider
the
very
outward
posture
of
his
Body
!
Matth.
26.39
.
He
went
a
little
further
,
and
fell
on
his
face
,
and
prayed
,
saying
,
O
my
Father
,
If
it
be
possible
,
let
this
Cup
pass
from
me
;
nevertheless
not
as
I
will
,
but
as
thou
wilt
.
AND
must
his
face
kiss
the
ground
,
who
supports
the
whole
Creation
?
Are
his
arms
become
feeble
,
that
is
the
strength
of
Men
and
Angels
?
Shall
fear
and
darkness
take
hold
of
Him
that
is
the
Light
of
the
World
?
Shall
the
Sun
of
Righteousness
be
thus
eclips'd
,
and
the
Fountain
of
Innocence
and
Purity
thus
grapple
with
misery
and
disaster
?
What
Consternation
is
this
?
What
Complication
of
Mysteries
?
Yet
we
see
but
little
,
when
we
view
no
more
than
the
outward
posture
of
his
Body
.
Dare
we
enter
at
a
distance
into
his
Soul
?
Is
that
undefil'd
Temple
of
the
Divinity
become
the
habitation
of
grief
and
fear
?
Is
Light
it self
become
Darkness
?
And
are
the
original
Notions
of
Things
confounded
?
Is
the
Wisdom
of
the
Father
put
to
this
?
What
shall
I
say
?
Are
all
the
Laws
of
the
Creation
broken
at
once
,
and
innocence
it self
made
the
only
Theatre
of
Calamity
?
WE
are
not
able
to
conceive
the
height
of
his
sorrow
,
if
we
call
to
mind
the
Phrases
that
the
Evangelists
make
use
of
,
to
signifie
his
Agony
.
Matth.
26.37
.
He
began
to
be
sorrowful
.
He
began
to
be
sore
amazed
,
saith
S.
Mark
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
to
be
very
heavy
,
say
both
of
them
.
And
S.
Matthew's
Phrase
is
very
significant
,
a
little
after
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
My
Soul
is
encompass'd
with
grief
,
as
an
Island
is
with
Water
in
the
midst
of
the
Ocean
;
I
am
surrounded
with
fears
and
clouds
on
all
hands
;
I
see
such
plentiful
showers
of
indignation
and
violence
,
ready
to
discharge
themselves
against
me
,
that
I
am
reduc'd
to
the
last
extremities
.
The
complaints
of
Job
are
most
applicable
to
me
,
Job
16.13
,
14
,
15
,
16
,
17.
for
his
Archers
compass
me
round
about
,
he
cleaveth
my
reins
asunder
,
and
doth
not
spare
;
he
poureth
out
my
gall
upon
the
ground
.
He
breaketh
me
with
breach
upon
breach
;
he
runneth
upon
me
like
a
Giant
.
I
have
sewed
sackcloth
upon
my
skin
,
and
defiled
my
horn
in
the
dust
.
v.
16.
My
face
is
foul
with
weeping
,
and
on
my
eye
lids
is
the
shadow
of
death
;
not
for
any
injustice
in
mine
hands
;
also
my
prayer
is
pure
.
AND
this
sorrow
was
not
only
express'd
by
his
Lips
,
his
Eyes
,
his
Prayers
and
strong
Cries
to
the
Father
;
but
every
Pore
in
his
Body
spoke
it
out
in
great
drops
of
blood
;
as
the
Psalmist
prophesied
of
him
,
Psal.
22.
I
am
poured
out
like
Water
,
all
my
bones
are
out
of
joint
:
My
heart
is
like
wax
melted
in
the
midst
of
my
bowels
.
And
if
the
Prologue
to
his
Sufferings
hath
all
this
in
it
,
our
apprehensions
of
them
must
fall
short
of
their
extent
and
latitude
;
especially
that
part
of
them
,
that
were
transacted
in
the
inward
Regions
of
the
Mind
;
when
he
offer'd
himself
a
Victim
for
the
Sins
of
the
World
;
when
he
was
made
a
curse
for
us
,
who
knew
no
sin
;
when
he
stood
in
our
room
,
and
sustain'd
the
weight
of
our
sins
,
as
our
High-Priest
.
OH
!
how
terrible
was
this
Cup
,
that
made
the
Prince
of
Courage
and
Resolution
,
the
original
Spring
of
Strength
and
Constancy
,
all
shiver
and
tremble
into
Tears
,
Cries
and
Prayers
!
He
betook
him
to
his
strong
hold
,
his
Father
,
whom
he
never
had
offended
;
and
he
prayed
in
the
strength
of
the
most
powerful
Arguments
,
that
bind
up
the
hands
of
the
Divine
Justice
,
from
inflicting
punishments
on
lesser
persons
,
I
mean
,
those
Arguments
from
Love
,
Compassion
and
the
Relation
of
a
Father
:
O
Father
,
let
this
Cup
pass
from
me
.
BUT
as
if
the
Eternal
Fountain
of
Pity
had
been
dryed
up
;
as
if
boundless
Mercy
and
Compassion
had
forgot
their
Nature
and
necessary
Emanations
;
he
is
suffered
to
contend
with
all
those
terrors
alone
.
The
Hosts
of
Heaven
seem
to
joyn
with
him
in
this
prayer
,
having
their
Wings
ready
trimm'd
to
fly
down
to
the
Earth
for
his
rescue
;
yet
they
are
commanded
to
stand
aloof
,
and
behold
this
combat
,
without
interposing
in
their
Masters
quarrel
;
and
that
one
of
their
number
that
was
sent
to
comfort
him
,
was
allowed
to
do
no
more
,
than
to
afford
him
strength
enough
to
drink
that
Cup
to
the
bottom
.
THE
Philosophers
do
tell
us
,
That
a
virtuous
Man
fighting
with
difficulties
and
disasters
,
and
by
his
conduct
keeping
his
mind
free
from
vice
,
is
most
beloved
of
God
.
Seneca
.
But
how
soon
would
all
the
Heroes
of
Philosophy
be
confounded
with
the
least
share
of
these
dismal
sufferings
?
The
Seraphims
of
Glory
stand
amazed
to
see
the
Humane
Nature
in
the
midst
of
all
sinless
infirmities
,
give
such
proofs
of
valour
and
magnanimity
.
And
the
Father
took
pleasure
to
baffle
the
Devil
(
i.
e.
the
pride
and
arrogance
of
the
World
)
by
the
patience
and
resignation
of
his
only
begotten
Son
;
and
he
design'd
to
teach
Mankind
by
his
submission
,
that
patience
and
suffering
is
the
way
to
the
highest
glory
.
And
though
this
truth
be
despis'd
by
the
carnal
World
,
yet
the
Morals
of
the
Gospel
are
built
upon
it
.
We
must
cut
off
our
right
hands
,
and
pull
out
our
right
eyes
,
if
we
enter
into
the
Kingdom
of
Heaven
.
IF
we
consider
more
particularly
his
behaviour
under
these
first
Skirmishes
in
the
Garden
,
we
may
observe
,
1.
His
Reluctancies
,
Let
this
Cup
pass
from
me
;
But
was
not
his
Cross
and
Sufferings
the
constant
Theme
of
his
Sermons
?
Did
not
all
the
Sacrifices
of
the
Law
of
Moses
represent
his
Passion
at
a
distance
?
And
the
Prophecies
of
former
Ages
,
prepare
all
men
to
receive
this
great
Truth
,
that
the
just
was
to
dye
for
the
unjust
?
And
did
not
Moses
and
Elias
treat
of
his
Sufferings
on
the
Mount
of
Transfiguration
?
Whence
then
is
this
trouble
of
mind
,
this
extraordinary
Agony
?
Whence
all
those
appearances
of
fear
and
surprize
?
All
is
true
;
yet
the
sinless
Humane
Nature
meeting
at
once
with
every
thing
that
is
odious
,
terrible
and
disgraceful
,
shrinks
and
recoils
.
And
herein
is
his
Victory
,
that
he
so
perfectly
resign'd
himself
to
the
Will
of
his
Father
,
that
he
rejoices
in
the
midst
of
his
sorrows
,
to
sacrifice
his
feelings
and
infirmities
to
the
Conduct
and
Wisdom
of
God
.
O
Miracle
of
Patience
!
O
invincible
Resolution
,
folded
up
in
that
one
word
,
Not
my
Will
,
but
thy
Will
be
done
!
Thus
verifying
himself
to
be
the
Messias
,
prophesied
of
by
the
Psalmist
,
Then
said
,
I
,
Lo
,
I
come
,
in
the
volume
of
thy
Book
it
is
written
of
me
,
I
delight
to
do
thy
Will
,
O
my
God
,
Psal.
40.7
.
yea
,
thy
Law
is
within
my
heart
.
It
was
his
Meat
and
his
Drink
to
do
the
Will
of
his
Father
,
through
the
whole
tract
of
his
Life
in
lesser
instances
;
but
now
,
when
the
last
period
of
it
drew
nigh
,
when
the
Sacrifice
was
ready
to
be
laid
upon
the
Altar
,
then
it
was
all
burnt
and
consum'd
with
Love
.
It
mounted
the
Heavens
in
a
Fiery
Chariot
of
pure
and
unmixt
Zeal
,
and
by
one
perfect
act
of
Oblation
,
sacrific'd
his
Will
to
the
Will
of
his
Father
,
without
reserve
or
limitation
.
WE
shall
best
discover
how
comprehensive
this
surrender
was
,
when
we
read
the
History
of
the
Gospel
,
and
see
with
what
triumph
and
insolence
,
his
enemies
insulted
over
him
:
Even
in
Jerusalem
,
where
his
Miracles
made
him
famous
,
there
they
prepared
their
Whips
and
their
Scourges
;
their
Buffets
and
their
Thorns
to
afflict
him
;
and
a
Mock
Purple
to
make
him
ridiculous
.
And
thus
arrayed
,
he
is
brought
forth
to
divert
the
great
crouds
of
People
that
flocked
to
Jerusalem
about
this
time
:
and
they
were
to
tell
the
shameful
story
of
his
Sufferings
over
the
habitable
World
;
yet
there
was
no
shaking
of
his
Courage
and
Resignation
.
AND
to
let
the
World
see
,
that
his
Love
to
Mankind
was
more
than
heroick
,
and
beyond
the
Fictions
of
Poets
,
and
truly
becoming
the
Son
of
God
,
and
the
designs
of
our
Redemption
:
when
the
Paroxisms
of
his
Agony
gave
him
the
least
respite
,
he
returns
to
his
Disciples
.
When
Heaven
and
Earth
seem'd
to
be
made
up
of
anger
and
indignation
against
him
,
yet
does
he
not
forget
them
;
and
though
they
became
stupid
and
unsolicitous
for
him
,
their
supreme
Lord
and
Benefactor
,
he
does
not
chide
them
with
any
bitterness
and
reproach
,
but
only
expostulates
with
S.
Peter
,
Couldst
not
thou
watch
with
me
one
hour
?
Here
are
words
strong
enough
to
break
the
hardest
heart
,
able
to
melt
the
most
obstinate
,
the
most
inflexible
disposition
:
Words
so
sweet
,
and
so
full
of
tenderness
,
and
yet
so
keen
and
piercing
,
that
they
may
awaken
the
most
stupid
and
inconsiderate
.
AND
now
we
may
follow
him
from
the
Garden
to
Mount
Calvary
,
and
behold
his
behaviour
there
;
and
because
we
are
not
able
to
speak
of
his
sufferings
,
but
very
faintly
,
and
far
below
their
astonishing
Nature
,
we
may
in
the
History
of
the
Passion
fix
our
attention
on
some
Particulars
that
are
most
conspicuous
.
And
Divines
generally
take
notice
of
these
three
:
-
1.
THE
Shame
of
it
.
-
2.
THE
Pain
of
it
.
-
3.
THE
Curse
of
it
.
1.
I
SAY
,
the
Shame
of
it
.
God
hath
,
for
wise
and
great
ends
,
planted
in
our
Nature
a
deep
sense
of
honour
[
](A51159-e25430-b)*
*
Cic.
de
offic
.
Nam
negligere
quid
de
se
quisque
sentiat
,
non
solum
arrogantis
est
,
sed
omnino
dissoluti
.
;
there
is
nothing
that
we
feel
more
tenderly
,
than
the
wounds
that
are
made
in
our
esteem
.
All
generous
Souls
expose
every
thing
to
hazard
,
rather
than
make
shipwrack
of
their
reputation
.
It
could
not
then
but
be
very
bitter
and
uneasie
to
the
innocent
Soul
of
our
blessed
Saviour
,
to
be
carried
in
triumph
by
his
enemies
;
to
be
expos'd
to
the
affronts
and
indignities
of
the
rude
and
tumultuous
Rabble
;
to
be
flouted
and
abus'd
by
a
prophane
and
inconsiderate
multitude
;
to
be
sent
from
one
Hall
to
another
;
and
hear
the
blasphemies
and
scoffs
of
a
sacrilegious
heady
Crew
.
He
was
treated
with
all
the
indignities
that
were
due
to
the
vilest
Malefactors
;
and
at
last
(
that
he
might
make
good
in
himself
the
Type
of
the
Brazen
Serpent
)
he
was
lifted
upon
the
Cross
.
A
punishment
so
odious
to
mankind
,
that
when
the
Roman
Orator
accus'd
Varres
for
having
crucified
a
Citizen
,
he
said
,
Facinus
est
vincire
civem
Romanum
,
scelus
est
verberare
,
prope
parricidium
necare
;
quid
dicam
in
crucem
tollere
?
Verbo
quidem
satis
digno
tam
nefaria
res
appellari
nullo
modo
potest
.
it
was
a
nameless
wickedness
,
a
crime
of
so
high
a
nature
,
that
it
could
not
be
express'd
by
words
.
This
shameful
punishment
,
this
Servile
supplicium
,
was
the
punishment
our
Saviour
chose
to
expiate
our
sins
by
:
So
that
the
Prophecy
of
the
Psalmist
was
truly
verified
in
him
,
Psal.
22.6
,
7
,
8.
I
am
a
Worm
and
no
Man
,
a
reproach
of
Men
,
and
despised
of
the
People
:
All
they
that
see
me
,
laugh
me
to
scorn
;
they
shoot
out
the
lip
,
they
shake
the
head
,
saying
,
he
trusted
in
the
Lord
,
let
him
deliver
,
seeing
he
delighted
in
him
.
THE
same
persons
who
formerly
admir'd
his
glorious
works
,
who
were
ravish'd
with
his
excellent
Discourses
,
who
preferr'd
him
to
the
Scribes
and
Pharisees
,
and
were
convinc'd
that
he
taught
as
one
having
authority
;
even
they
,
beheld
him
with
contempt
and
disdain
.
So
much
was
prophesied
by
the
Psalmist
,
They
look
upon
me
,
Psal.
22.17
.
and
stare
upon
me
.
And
so
we
find
the
event
accomplish'd
in
S.
Luke's
Gospel
;
Chap.
23.
And
the
people
stood
,
and
gazed
on
him
.
HOW
vain
and
empty
are
the
transient
Hosanna's
of
the
multitude
?
The
plaudites
of
the
Croud
are
much
more
uncertain
than
the
Weather
.
For
this
is
govern'd
by
Natural
Causes
,
that
are
steady
in
their
operations
;
but
the
same
Causes
produce
contrary
Effects
,
frequently
amongst
the
people
.
There
is
no
true
honour
,
but
in
doing
that
which
is
just
,
generous
and
equal
;
though
by
doing
so
,
we
should
pull
down
upon
our selves
the
Pillars
upon
which
Heaven
and
Earth
do
stand
.
There
is
so
much
of
God
in
a
resolute
mind
,
that
it
stands
proof
against
the
shakings
and
commotions
of
all
foreign
violence
:
for
he
that
is
in
us
is
stronger
than
he
that
is
in
the
World
.
CAN
we
view
our
Saviour
thus
run
down
with
cruelty
and
rudeness
,
and
not
trample
upon
the
fantastick
shadows
of
honour
,
that
mankind
so
much
admire
?
He
was
thus
expos'd
to
the
abuses
and
mockings
of
the
multitude
,
that
he
might
suffer
in
those
capacities
that
are
most
tender
and
delicate
.
He
suffer'd
these
wounds
,
that
enter
the
fancy
,
and
pierce
to
the
bottom
of
the
Soul
;
that
which
all
men
feel
most
afflictive
and
grievous
.
He
endur'd
the
contradiction
of
sinners
against
himself
.
He
endured
the
Cross
,
and
despised
the
shame
;
Heb.
12.4
.
not
through
a
Stoical
apathy
,
or
a
stupid
carelessness
,
but
the
highest
magnanimity
.
For
he
had
in
his
view
the
glory
that
was
set
before
him
,
the
honour
of
God
,
the
Conquest
of
the
Devil
,
and
the
purchase
of
Souls
.
Phil.
2.6
,
7
,
8.
He
despised
all
vain
applause
,
and
being
in
the
form
of
God
,
thought
it
no
robbery
to
be
equal
with
God
,
but
made
himself
of
no
reputation
,
and
took
upon
him
the
form
of
a
servant
,
and
was
made
in
the
likeness
of
men
,
and
being
found
in
fashion
as
a
man
,
he
humbled
himself
,
and
became
obedient
unto
Death
,
even
the
death
of
the
Cross
.
THUS
,
to
be
treated
in
this
Theatrical
manner
,
when
his
sufferings
were
heightened
by
all
the
Solemnities
of
Disgrace
,
could
not
but
be
very
afflictive
to
the
blessed
Soul
of
our
Lord
Jesus
.
He
was
endued
with
that
natural
Passion
,
(
our
abhorrence
of
Disgrace
)
and
he
felt
the
smart
of
this
shameful
usage
,
yet
he
despised
it
and
all
its
consequences
,
in
view
of
the
accomplishment
of
our
Redemption
.
What
is
it
then
that
we
see
in
Human
glory
,
when
He
chose
to
be
thus
despis'd
by
Men
?
What
do
we
take
our selves
to
be
,
when
our
hearts
recoil
with
so
much
impatience
,
and
bitterness
against
the
least
surmise
of
Contempt
?
How
come
we
to
be
so
delicate
,
when
our
Lord
and
Master
was
so
roughly
handled
?
But
it
was
not
only
the
shame
.
But
secondly
,
THE
pain
that
we
are
to
take
notice
of
in
this
Punishment
.
His
pure
and
Virginal
Constitution
heightened
his
Pain
;
the
Nails
were
fastened
in
those
parts
that
are
most
feeling
,
his
hands
,
and
his
feet
.
HOW
terrible
is
this
truth
to
all
the
Sons
of
softness
,
idleness
and
luxury
;
who
swim
in
Pleasures
as
the
Leviathan
doth
in
the
Ocean
.
When
we
consider
our
Saviours
pains
how
may
we
be
astonish'd
,
that
we
should
with
so
much
care
and
anxiety
look
after
these
bodies
of
ours
;
these
receptacles
of
Impurities
,
these
sinks
of
Uncleanness
!
When
we
remember
that
our
Saviour
spent
whole
Nights
in
Prayer
,
and
sometimes
sat
wearied
by
the
Well
of
Samaria
,
and
asked
a
poor
Woman
a
little
Water
,
and
upon
the
day
of
his
greatest
Triumph
,
when
he
came
into
Jerusalem
,
he
rode
upon
an
Ass
,
and
that
Ass
was
not
his
own
;
why
should
we
caress
,
with
so
much
fondness
,
those
heaps
of
Dust
and
Ashes
that
shall
shortly
crumble
into
rottenness
and
dishonour
,
whether
we
will
or
not
?
Did
He
with
so
much
resolution
and
courage
suffer
the
whole
Combination
of
disasters
,
in
his
Mind
,
in
his
Reputation
,
and
in
his
Body
?
And
do
we
think
to
dwell
for
ever
with
that
King
of
Sufferings
,
and
yet
suffer
no
degrees
of
Martyrdom
,
never
undergo
any
part
of
the
Cross
?
Thirdly
,
NEXT
to
the
Shame
,
and
Pain
;
let
us
consider
the
Curse
belonging
to
it
.
St.
Paul
tells
us
,
That
he
was
made
a
Curse
for
us
,
i.
e.
He
was
devoted
to
publick
Infamy
and
Malediction
,
and
seemed
to
be
deserted
of
God
himself
.
We
esteemed
him
smitten
of
God
(
saith
Isaiah
.
)
In
all
publick
Sacrifices
there
was
some
Ceremony
,
to
signifie
the
translation
of
the
punishment
,
from
the
People
to
the
Sacrifice
.
Thus
the
Person
among
the
Heathens
,
that
was
appointed
for
a
publick
Sacrifice
,
had
all
the
Imprecations
of
the
People
heaped
upon
him
as
he
went
along
the
streets
.
But
our
Saviour
did
not
only
expiate
the
sins
of
one
City
,
Kingdom
,
or
Family
,
but
the
sins
of
the
whole
World
,
past
,
present
,
and
to
come
,
in
their
most
heinous
Nature
,
and
numberless
Aggravations
.
He
made
Atonement
for
them
all
by
that
one
peculiar
Sacrifice
,
which
needs
not
again
be
repeated
,
because
it
had
no
imperfection
.
Heb.
9
25
,
26
,
28.
[
](A51159-e26190-b)*
*
1
Pet.
2.24
.
He
himself
alone
bore
our
sins
in
his
own
body
on
the
Tree
,
that
we
being
dead
to
sin
,
should
live
unto
righteousness
.
And
our
sins
are
thus
for
ever
buried
,
if
we
do
not
reinflame
the
Wrath
of
God
by
our
impenitence
.
Now
when
we
remember
the
Love
of
Jesus
in
dying
for
us
,
and
all
the
circumstances
of
his
Disgrace
,
and
the
variety
of
these
peculiar
Vertues
that
appeared
in
him
,
under
his
saddest
Torture
,
may
not
we
pray
in
the
words
of
the
[
](A51159-e26240-b)*
*
Liturg.
Graec.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Greek
Church
?
By
thy
unknown
sufferings
,
Lord
have
mercy
upon
us
.
NOW
I
go
forward
to
the
second
Particular
that
I
propos'd
to
speak
to
,
and
that
is
,
by
whom
this
Cup
was
ordered
and
prepared
.
And
our
Saviour
tells
S.
Pe●er
,
that
it
was
the
Cup
his
Father
gave
him
to
drink
.
The
sufferings
of
our
Saviour
were
not
casual
and
fortuitous
,
but
duly
weigh'd
by
infinite
Wisdom
.
So
much
the
Apostles
St.
Peter
,
and
St.
John
,
in
their
Scraphick
Prayer
acknowledge
,
Act.
4.27
.
Of
a
truth
against
thy
Holy
Child
Jesus
,
whom
thou
hast
anointed
,
both
Herod
,
and
Pontius
Pilate
,
with
the
Gentiles
,
and
the
people
of
Israel
,
were
gathered
together
for
to
do
whatsoever
thy
hand
,
and
thy
Counsel
determined
before
to
be
done
.
I
might
illustrate
this
Truth
,
1.
From
the
signification
of
Ceremonies
under
the
Law
,
particularly
that
of
the
Scape-Goat
,
and
the
Red
Heifer
.
2.
From
the
Prediction
of
Prophets
,
especially
the
Prophecies
of
Isaiah
and
Daniel
.
3.
From
the
nature
of
his
Undertaking
;
whether
1.
the
Sacrifice
that
he
offer'd
;
or
2.
the
Religion
that
he
planted
.
I
say
from
all
those
Heads
,
I
might
demonstrate
this
great
Truth
,
viz.
that
the
sufferings
of
our
Saviour
were
weighed
and
ordered
in
the
Divine
Counsel
.
But
I
must
leave
this
,
and
the
third
Particular
also
,
which
was
the
alacrity
and
readiness
of
his
Soul
,
to
drink
this
Cup
,
insinuated
in
the
Question
propos'd
to
St.
Peter
,
Shall
I
not
drink
the
Cup
that
my
Father
giveth
me
?
And
those
things
I
leave
at
present
,
that
I
may
make
some
Application
of
what
I
have
already
insisted
on
.
And
1.
CAN
we
read
the
History
of
his
Passion
without
any
Concern
?
Are
we
made
of
Flint
,
Marble
,
or
Adamant
?
O
stupid
,
and
inconsiderate
Sinner
!
Wilt
thou
look
upon
him
whom
thou
hast
pierced
by
thy
sins
?
We
find
that
when
this
Tragedy
was
acted
,
universal
Nature
seem'd
to
groan
.
The
Sun
did
hide
his
head
,
the
Earth
blush'd
to
be
the
Theatre
of
so
much
Villany
,
and
have
we
no
sense
at
all
?
When
we
remember
that
we
were
principally
accessory
to
his
grievous
Torments
,
He
was
bruis'd
for
our
iniquities
,
he
was
wounded
for
our
transgressions
,
the
chastisement
of
our
peace
was
upon
him
,
and
by
his
stripes
are
we
healed
.
Shall
we
again
crucifie
him
afresh
by
our
treacherous
and
perfidious
impenitence
?
This
is
a
higher
outrage
,
than
that
other
committed
by
the
Jews
.
As
for
his
Crucifiers
,
many
of
them
were
converted
,
but
this
obstinate
contempt
of
his
Love
sets
us
without
the
bounds
of
Mercy
,
tho
his
mercy
be
above
the
heavens
,
and
over
all
his
works
.
To
provoke
him
again
by
our
sins
,
is
a
downright
affront
to
his
Love
;
but
after
such
undeniable
proofs
of
his
kindness
to
disbelieve
the
Gospel
is
utterly
inexcusable
.
Infidelity
makes
the
nearest
approaches
to
the
sin
against
the
holy
Ghost
;
which
I
take
to
be
,
the
malicious
opposition
of
that
Light
,
and
Evidence
which
God
offers
for
our
Conviction
.
When
the
Messias
came
he
proved
his
Mission
and
Authority
by
the
most
convincing
Miracles
,
and
Signs
more
glorious
than
ever
Moses
wrought
,
nor
was
it
reasonable
to
expect
that
he
should
bring
with
him
,
fairer
Credentials
to
recommend
himself
and
his
Doctrine
than
those
he
displayed
before
his
Country-men
.
But
his
Countrymen
shut
their
Eyes
against
the
Light
,
John
1.
He
came
unto
his
own
,
and
his
own
received
him
not
.
And
we
are
guilty
of
the
very
same
sin
,
if
we
trample
upon
the
Gospel
,
which
at
first
began
to
be
spoken
by
the
Lord
,
and
was
confirmed
by
them
that
heard
him
.
He
seal'd
the
Truth
by
his
Death
,
confirm'd
it
by
his
Resurrection
,
and
by
the
various
Gifts
of
the
holy
Ghost
proves
beyond
all
contradiction
,
that
He
is
at
the
right
hand
of
God
the
Father
.
Secondly
,
DID
our
Saviour
thus
die
for
us
?
Then
,
we
ought
to
treat
our selves
with
greater
regard
,
than
to
be
inslav'd
to
our
former
sin
.
Did
he
hide
the
glory
of
his
Divinity
,
that
he
might
redeem
us
from
misery
and
despair
by
his
own
Blood
!
Was
it
for
this
that
he
took
flesh
of
our
Flesh
,
that
we
might
be
made
partakers
of
the
divine
Nature
?
Why
do
we
live
,
like
so
many
mean
,
sordid
,
abject
Creatures
,
as
if
we
were
confin'd
by
the
frame
of
our
Nature
,
to
the
Earth
only
?
As
if
we
could
look
no
higher
,
than
the
trifling
interests
of
this
World
.
So
sadly
have
we
forgot
our selves
,
and
though
very
frequently
our
Pride
makes
us
hateful
to
God
,
and
odious
to
one
another
,
yet
do
we
truckle
under
the
meanest
Vices
.
We
were
not
redeem'd
with
corruptible
things
,
such
as
silver
,
and
gold
,
but
with
the
precious
blood
of
the
Son
of
God
.
This
is
the
Argument
that
St.
Paul
makes
use
of
,
to
heighten
our
esteem
of
our
Brethren
.
Wilt
thou
make
thy
Brother
perish
,
for
whom
Christ
died
?
And
the
Argument
of
St.
Peter
,
to
aggravate
the
folly
and
wickedness
of
the
Hereticks
,
that
they
deny'd
the
Lord
that
bought
them
.
To
be
bought
by
the
blood
of
the
Son
of
God
,
is
the
powerful
Argument
of
the
Gospel
against
Sin
;
and
if
we
resist
this
,
we
may
justly
fear
to
be
delivered
up
to
a
Reprobate
Sense
.
Our
sins
set
us
at
the
greatest
distance
from
God
;
he
is
Light
,
Beauty
,
Strength
and
Perfection
;
and
Sin
is
folly
,
weakness
,
error
and
deformity
.
Let
us
therefore
fly
from
it
,
because
so
horrid
in
its
Nature
,
so
dismal
in
its
consequences
,
that
nothing
could
attone
it
,
but
the
Blood
of
the
Son
of
God
.
Thirdly
,
HERE
is
the
true
remedy
against
despair
.
Room
.
8.32
,
33
,
34.
So
reasons
S.
Paul
,
He
that
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
,
how
shall
he
not
with
him
also
freely
give
us
all
things
?
And
a
little
after
,
Who
is
he
that
condemneth
?
it
is
Christ
that
died
?
This
is
the
powerful
Oratory
that
prevails
before
the
Throne
of
God
;
nay
,
it
is
irresistible
in
the
mouth
of
a
penitent
sinner
.
Come
now
,
and
let
us
reason
together
saith
the
Lord
,
Isa.
1.18
.
though
your
sins
be
as
scarlet
,
they
shall
be
as
white
as
snow
;
though
they
be
red
like
crimson
,
they
shall
be
as
wooll
.
'T
is
in
the
vertue
of
this
blood
,
that
we
approach
the
Throne
without
fear
and
diffidence
;
the
God
of
Pity
and
Compassion
cannot
shut
his
ears
against
those
prayers
that
are
made
under
the
mediation
of
Jesus
Christ
;
the
hands
of
Justice
are
bound
up
,
when
his
bloody
Sweat
and
Agony
,
his
Passion
,
Death
and
Burial
are
commemorated
.
How
fixt
and
immoveable
is
this
foundation
of
our
Faith
?
that
we
have
such
an
High-Priest
at
the
right
hand
of
the
Father
,
who
by
one
Oblation
of
himself
through
the
Eternal
Spirit
,
sat
down
victorious
on
his
Throne
,
Powers
,
Heb.
Dominions
and
Principalities
being
put
under
him
.
Though
the
Doctrine
of
the
Cross
be
the
Scorn
of
Jews
and
Gentiles
;
yet
let
us
say
with
S.
Paul
,
God
forbid
that
I
should
glory
,
save
in
the
Cross
of
our
Lord
Jesus
Christ
.
And
this
is
still
so
much
the
surer
,
when
we
consider
the
Nature
of
that
Attonement
that
our
Saviour
made
.
This
Sacrifice
was
propitiatory
and
piacular
;
for
he
suffered
not
only
for
our
good
,
but
in
our
room
;
and
they
who
would
make
him
to
act
no
more
in
all
this
,
than
the
part
of
a
resolute
Martyr
,
destroy
one
of
the
prime
foundations
of
our
Religion
,
and
of
our
hope
,
in
the
hour
of
death
,
and
at
the
day
of
Judgment
.
Fourthly
,
WHEN
we
fix
our
thoughts
on
the
death
of
Jesus
,
we
ought
to
practise
those
Graces
that
then
appear'd
most
eminently
in
him
;
his
Contempt
of
the
World
,
his
Love
to
his
Enemies
,
his
Patience
and
Resignation
.
Can
we
dwell
on
the
thoughts
of
his
love
towards
Mankind
,
and
not
be
inflam'd
with
the
highest
Zeal
to
serve
him
?
How
can
we
forget
the
glorious
adventures
of
his
Love
,
Revel.
who
dyed
for
us
,
and
washed
us
from
our
sins
in
his
own
blood
,
and
hath
made
us
Kings
and
Priests
unto
God
.
Room
.
8.35
.
—
38.
Who
shall
separate
us
from
the
Love
of
Christ
?
Shall
tribulation
,
or
distress
,
or
persecution
,
or
famine
,
or
nakedness
,
or
peril
,
or
sword
?
V.
38.
For
I
am
perswaded
,
that
neither
death
,
nor
life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
heighth
,
nor
depth
,
nor
any
other
creature
,
v.
39.
shall
be
able
to
separate
us
from
the
Love
of
God
,
which
is
in
Christ
Jesus
our
Lord
.
To
God
the
Father
,
Son
,
and
Holy
Ghost
,
be
all
Power
,
Praise
and
Dominion
,
World
without
end
.
Amen
.
A
SERMON
ON
1.
COR.
ii
.
V.
3
,
4
,
5.
And
I
was
with
you
in
weakness
,
and
in
fear
,
and
in
much
trembling
.
And
my
speech
,
and
my
preaching
was
not
with
inticing
words
of
mans
wisdom
,
but
in
demonstration
of
the
Spirit
,
and
of
power
.
That
your
faith
should
not
stand
in
the
wisdom
of
men
,
but
in
the
power
of
God
.
IN
the
First
Chapter
,
S.
Paul
had
in
his
view
the
allaying
the
differences
that
had
arisen
amongst
the
Corinthians
,
concerning
their
Teachers
,
whom
they
should
follow
.
He
puts
them
in
mind
how
he
had
preached
the
Gospel
amongst
them
,
and
by
what
Arguments
they
had
been
perswaded
to
embrace
it
,
i.
e.
not
with
the
wisdom
of
words
.
And
again
,
not
with
enticing
words
of
mans
wisdom
.
HE
thought
it
not
proper
to
advance
his
doctrine
and
design
amongst
them
,
by
the
accurate
and
artificial
reasonings
of
the
wise
men
of
the
Gentiles
,
but
,
in
the
demonstration
of
the
Spirit
,
and
of
power
.
THE
elegant
Orations
,
and
Philosophical
Discourses
of
the
Learned
Gentiles
,
by
which
they
were
wont
to
put
off
their
opinions
to
the
people
withal
,
he
did
not
judge
proofs
proper
for
,
and
suitable
to
,
the
nature
of
his
Doctrine
.
It
being
wholly
Divine
,
it
required
divine
demonstration
,
something
above
the
reach
of
human
speculation
,
something
yet
untraced
by
their
most
accurate
Disquisitions
.
So
the
supernatural
gifts
bestowed
on
the
followers
of
Christ
,
by
which
they
were
made
to
interpret
the
sacred
Oracles
,
and
ancient
Prophecies
,
concerning
the
Messias
;
and
accommodate
those
Prophecies
,
to
the
most
particular
circumstances
of
his
Kingdom
.
By
which
they
were
enabled
to
discern
Spirits
,
and
dispossess
Devils
;
such
,
and
such
miraculours
appearances
,
together
with
the
Miracles
of
Christ
,
and
his
Apostles
,
both
upon
the
dead
,
and
the
living
,
were
proofs
of
divinity
in
their
own
Nature
;
far
beyond
the
subtile
reasonings
,
of
Orators
,
and
Philosophers
;
more
suitable
to
the
design
in
hand
,
more
undeniable
,
and
authentick
;
and
therefore
a
proof
much
more
solid
,
and
clear
,
than
if
they
had
recommended
the
Doctrine
of
Christianity
,
with
all
the
eloquence
,
and
ostentation
of
words
.
THIS
method
propos'd
in
the
first
Chapter
,
He
owns
,
and
vindicates
in
this
,
from
all
the
objections
,
and
carnal
imputations
,
that
the
admirers
of
Philosophy
on
the
one
hand
,
and
heretical
Seducers
on
the
other
,
might
lay
to
his
charge
.
He
did
not
declare
unto
them
the
Testimony
of
God
,
with
the
excellency
of
speech
,
or
wisdom
.
It
was
not
his
design
to
read
unto
them
Lectures
of
Plato's
Philosophy
;
but
to
recommend
Christ
,
and
him
Crucified
;
to
preach
the
humble
doctrine
of
the
Cross
;
the
plain
and
necessary
Articles
of
Christianity
;
the
very
first
,
and
indispensible
principles
of
our
Faith
;
not
the
more
abstruse
mysteries
,
(
of
which
as
yet
possibly
they
were
not
capable
)
but
those
early
lessons
that
we
must
know
,
as
soon
as
we
become
Disciples
of
that
Heavenly
Institution
.
THIS
Doctrine
recommended
at
such
a
time
,
and
by
such
men
,
so
far
above
the
genius
of
all
the
prevailing
sects
of
Philosophers
,
and
appearing
with
so
much
modesty
,
and
humility
,
had
certainly
been
run
down
in
triumph
by
the
Patrons
of
Paganism
,
and
Infidelity
;
if
it
had
not
been
supported
by
another
kind
of
proof
,
and
demonstration
,
than
that
which
was
taught
in
the
Athenian
Schools
,
Therefore
the
Corinthians
ought
not
to
be
much
stumbled
at
the
petulancy
,
and
ignorance
of
false
teachers
,
who
despis'd
what
they
did
not
understand
,
and
measur'd
wisdom
,
by
a
standard
of
their
own
.
The
Gospel
was
recommended
amongst
them
by
such
proofs
as
were
agreeable
to
its
Nature
;
that
their
belief
might
not
depend
upon
any
thing
,
that
was
human
and
artificial
;
but
on
the
most
solid
and
immoveable
foundations
,
the
Wisdom
and
Power
of
God
clearly
display'd
in
vindication
of
the
Gospel
.
This
is
shortly
the
scope
of
the
words
that
I
have
read
:
The
success
and
efficacy
of
what
he
preach'd
did
not
at
all
depend
on
the
order
and
composure
of
his
periods
;
tho
one
might
observe
Eloquence
,
and
Majesty
in
his
Expressions
,
if
they
were
not
too
much
addicted
to
what
they
valued
amongst
the
Grecian
Orators
;
yet
did
he
not
at
all
affect
that
which
the
wise
men
of
Greece
most
gloried
in
;
he
design'd
that
it
might
be
very
clear
:
That
the
success
of
his
Doctrine
should
depend
on
supernatural
proofs
,
or
the
light
,
and
majesty
,
and
conviction
,
that
attends
the
power
of
miracles
.
LET
us
view
those
words
more
closely
,
and
examine
their
phrase
,
and
dependance
,
and
see
how
clear
a
proof
they
contain
of
the
excellency
of
Christian
Religion
:
And
in
them
we
have
three
particulars
.
I.
HIS
uneasie
circumstances
,
and
weaknesses
,
that
made
his
work
more
difficult
.
2.
THE
manner
of
his
address
,
not
with
the
enticing
words
of
mans
wisdom
,
but
in
demonstration
of
the
Spirit
,
and
in
power
.
3.
THE
true
reason
of
this
whole
Oeconomy
,
that
their
faith
might
stand
in
the
power
of
God
.
And
,
1.
WE
have
here
his
uneasie
circumstances
,
and
weaknesses
,
that
made
his
work
more
difficult
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
was
with
you
in
weakness
,
and
in
fear
,
and
in
much
trembling
.
The
weaknesses
wherewith
the
Apostle
was
emcompassed
in
preaching
of
the
Gospel
,
were
partly
his
own
bodily
frailties
,
partly
the
infirmities
that
did
arise
from
the
many
persecutions
of
his
implacable
enemies
,
for
the
Gospels
sake
.
The
Jews
,
and
the
Gentiles
did
daily
thirst
for
his
blood
,
and
from
place
to
place
,
he
was
hunted
like
a
Partrige
upon
the
mountains
.
Those
frailties
,
whether
incident
to
the
peculiar
structure
of
his
body
,
or
whether
left
by
the
stripes
and
violences
frequently
offered
unto
him
,
made
his
person
appear
despicable
to
them
,
that
only
considered
the
outward
appearance
;
That
mighty
Soul
that
had
nothing
less
in
his
view
,
than
the
total
overthrow
of
the
Devils
universal
Monarchy
;
this
Soul
I
say
,
dwelt
in
a
ruinous
tabernacle
.
This
he
himself
often
acknowledged
,
2.
Cor.
10.
v.
1.
I
beseech
you
by
the
meekness
,
and
gentleness
of
Christ
;
who
in
presence
am
base
among
you
.
And
again
,
v.
7.
Do
you
look
on
things
after
the
outward
appearance
.
Consider
also
the
2.
Cor.
4.7
.
We
have
this
treasure
in
earthen
vessels
,
that
the
excellency
of
the
power
may
be
of
God
,
and
not
of
us
.
v.
8.
We
are
troubled
on
every
side
,
yet
not
distress'd
,
we
are
perplex'd
,
but
not
in
despair
;
persecuted
,
but
not
forsaken
;
cast
down
,
but
not
destroy'd
.
And
again
,
Chap.
6.
v.
4.
In
all
things
approving
our selves
as
the
Ministers
of
God
in
much
patience
,
in
afflictions
,
in
necessities
,
in
distresses
,
in
stripes
,
in
imprisonments
,
in
tumults
,
in
labors
,
in
watchings
,
in
fastings
.
Consider
also
2.
Cor.
7.5
,
6.
For
when
we
were
come
into
Macedonia
,
our
flesh
had
no
rest
,
but
we
were
troubled
on
every
side
;
without
were
fightings
,
within
were
fears
;
and
it
may
be
the
messenger
of
Satan
mentioned
2.
Cor.
12.7
.
was
some
bodily
infirmity
.
NOW
considering
the
natural
temper
of
his
body
,
the
extraordinary
troubles
,
watchings
,
and
labours
that
he
endured
,
and
the
voluntary
restraints
,
and
chastisements
he
had
used
towards
himself
;
we
may
easily
understand
,
what
a
complication
,
and
series
of
difficulties
,
he
had
to
wrestle
with
.
Sometimes
hardly
escaping
with
his
very
life
,
Let
down
in
a
basket
by
the
wall
,
and
to
put
this
account
beyond
all
debate
,
read
2.
Cor.
11.23
.
forward
:
Are
they
ministers
of
Christ
,
I
speak
as
a
fool
,
I
am
more
in
labours
more
abundant
,
in
stripes
above
measure
,
in
prisons
more
frequent
,
in
deaths
oft
.
v.
24.
Of
the
Jews
five
times
received
I
fourty
stripes
,
save
one
.
v.
25.
Thrice
was
I
beaten
with
rods
,
once
was
I
ston'd
,
thrice
I
suffer'd
shipwrack
,
night
and
day
I
have
been
in
the
deep
.
v.
26.
In
journeyings
often
,
in
perils
of
waters
,
in
perils
of
robbers
,
—
In
weariness
,
and
painfulness
,
in
watchings
often
,
in
hunger
and
thirst
,
in
fasting
often
,
in
cold
and
nakedness
.
NOW
the
natural
result
of
this
heap
of
Sufferings
,
and
Calamities
,
so
thick
crowded
together
,
were
fear
,
and
trembling
.
Partly
his
innocent
fear
of
dangers
,
and
persecutions
;
partly
his
holy
care
,
and
solicitude
,
for
the
success
and
propagation
of
the
Gospel
;
though
the
false
teachers
vilified
the
blessed
Apostle
,
because
of
his
Infirmities
,
yet
considering
the
nature
of
his
Office
,
and
the
design
of
his
Ministry
,
they
were
an
undeniable
proof
of
his
authority
,
and
mission
;
and
consequently
of
the
verity
,
and
divinity
of
Christian
Religion
.
FOR
allow
but
the
Apostles
to
be
men
of
common
sense
,
and
desirous
to
preserve
themselves
;
if
they
were
not
sure
of
the
truth
of
what
they
delivered
;
how
unaccountable
were
their
sufferings
?
and
therefore
their
calamities
so
much
mistaken
by
other
,
had
in
them
the
strongest
proof
of
their
sincerity
,
since
they
were
ready
to
sacrifice
all
that
was
dear
to
human
Nature
,
in
defence
of
the
Gospel
.
How
came
they
so
readily
,
and
unanimously
to
part
with
all
their
justest
Interests
,
if
they
had
not
the
highest
assurances
of
their
Commission
and
Authority
,
and
of
a
life
after
this
,
more
pure
,
solid
,
and
immoveable
,
than
what
we
here
enjoy
?
How
came
they
to
be
so
ready
upon
all
occasions
,
to
undergoe
all
that
was
most
bitter
,
and
painful
,
most
disgraceful
,
and
ignominious
,
and
this
for
no
other
design
,
than
to
advance
a
fable
amongst
mankind
;
and
for
no
other
reward
either
here
,
or
hereafter
,
than
stripes
,
tumults
,
persecutions
,
and
martyrdoms
?
He
that
supposes
the
Apostles
to
have
been
endowed
with
ordinary
reason
and
judgment
,
and
yet
will
believe
that
they
followed
cunningly
devised
fables
,
for
no
other
design
than
to
make
themselves
miserable
,
to
all
intents
,
and
purposes
;
will
yield
his
assent
to
something
more
incredible
,
more
monstrously
fictitious
than
the
most
Romantick
Follies
of
imagination
.
AND
if
we
yet
suppose
,
that
the
Apostles
were
destitute
of
the
use
of
their
reason
,
and
still
be
able
,
to
the
wonder
and
admiration
of
mankind
,
to
contrive
the
story
of
the
Gospel
,
so
orderly
,
and
coherent
,
and
adapt
the
most
antient
Prophecies
to
its
proof
and
illustration
,
and
that
to
the
conviction
,
and
astonishment
of
the
learnedest
of
their
opposers
.
He
,
I
say
,
that
believes
all
this
(
which
Atheists
and
Anti-scripturists
are
obliged
to
do
)
believes
something
more
fabulous
,
more
inconsistent
,
than
all
the
Legends
of
Poets
,
and
all
the
adventures
of
Knight-errantry
.
The
Apostle
then
is
so
far
from
denying
his
Infirmities
,
that
he
glories
in
them
as
one
special
proof
of
his
mission
,
and
authority
;
highly
agreeable
to
the
Christian
Religion
,
and
the
tendency
of
that
Doctrine
,
that
recommended
Christ
Crucified
to
the
world
.
In
another
manner
,
and
by
other
demonstrations
,
than
those
demonstrations
that
the
Schools
of
Philosophy
did
furnish
,
I
have
chosen
to
discourse
of
the
Sufferings
,
and
Infirmities
of
the
Apostle
,
under
this
aspect
,
as
they
yield
a
clear
proof
of
Christianity
,
rather
than
to
run
out
in
the
commendations
of
the
courage
,
and
patience
of
Primitive
Christians
,
and
it
will
appear
in
its
greater
lustre
,
if
we
consider
.
2.
THE
manner
of
his
address
;
not
in
the
eloquent
and
harmonious
periods
of
Rhetorical
Discourses
,
but
by
a
more
heavenly
and
victorious
demonstration
,
more
certain
,
and
undeniable
,
than
the
surest
Principles
of
the
Grecian
Philosophy
,
not
in
the
enticing
words
of
mans
wisdom
,
but
in
the
demonstration
of
the
Spirit
,
and
of
Power
.
There
are
,
who
understand
by
these
words
the
inward
and
powerful
illuminations
and
presence
of
the
Divine
Spirit
upon
a
mans
heart
,
in
order
to
his
Sanctification
.
I
am
very
far
from
denying
that
Illumination
to
be
necessary
,
but
that
is
not
meant
in
this
place
,
nor
by
this
phrase
.
For
the
proof
that
the
Apostle
brings
here
,
is
External
,
and
consequently
must
be
referred
to
that
demonstration
of
the
Divine
Power
,
that
waits
upon
the
Apostles
,
in
preaching
and
asserting
the
Gospel
,
I
mean
the
power
of
Miracles
.
IF
it
were
needful
to
cite
Authors
for
this
,
I
might
name
many
,
I
take
it
for
granted
,
that
here
the
Apostle
is
to
prove
the
vanity
of
them
,
that
oppos'd
his
Doctrine
,
and
slighted
his
Methods
for
want
of
human
eloquence
,
he
states
the
opposition
between
their
way
,
and
his
.
THEY
set
off
their
Dogmata
with
all
the
dress
and
parade
of
Rhetorical
Amplifications
,
their
Proofs
and
Topicks
mustered
up
in
all
the
braveries
of
Art
,
and
Logick
.
He
spoke
and
asserted
the
mysteries
of
the
Gospel
with
greater
simplicity
,
but
greater
Majesty
;
less
Ostentation
in
his
utterance
,
but
much
more
Power
and
Efficacy
.
We
need
not
think
by
this
,
that
the
Apostle
was
not
eloquent
;
but
that
he
did
not
intend
,
nor
design
to
lay
the
stress
of
his
Sermons
on
his
eloquence
.
He
derived
their
success
and
victory
from
a
higher
spring
.
Those
who
boasted
themselves
most
in
their
philosophical
composures
might
be
overcome
by
such
as
were
more
eminent
in
that
kind
of
Learning
.
But
the
proofs
of
our
Apostle
were
wholly
out
of
that
road
,
and
beyond
the
reach
and
skill
of
the
profoundest
Sophies
;
even
a
demonstration
that
all
his
Enemies
were
forc'd
to
acknowledge
,
it
was
the
finger
of
God
.
And
because
this
is
so
material
to
the
Apostles
design
,
and
contains
in
it
,
a
very
solid
proof
for
our
Religion
;
I
will
endeavour
to
open
the
nature
of
it
more
fully
.
1.
LET
us
consider
the
force
and
rational
evidence
that
Miracles
give
to
the
Testimony
of
him
,
that
works
them
.
2.
THE
special
force
they
had
to
prove
the
Verity
and
Authority
of
Christian
Religion
.
And
,
1.
WE
must
acknowledge
the
possibility
of
Miracles
,
since
we
acknowledge
a
Deity
,
and
a
Providence
.
For
he
that
hath
established
the
Laws
of
Nature
,
and
directed
the
motions
of
all
its
wheels
,
may
for
special
ends
of
his
Providence
interupt
that
order
and
method
,
and
let
us
understand
that
he
is
above
Nature
.
And
it
is
very
reasonable
,
and
just
for
mankind
,
upon
such
solemn
occasions
,
to
look
for
extraordinary
Appearances
of
the
Divine
Power
,
both
to
confirm
their
Faith
,
and
provoke
their
Gratitude
.
when
God
establishes
new
Laws
,
or
repeals
old
ones
,
't
is
highly
necessary
,
that
his
Message
and
Testimony
be
seal'd
with
some
such
undeniable
Evidence
,
as
cannot
rationally
be
resisted
.
The
multitude
of
jugling
tricks
,
and
impostures
in
the
world
,
is
so
far
from
lessening
this
Argument
,
that
they
rather
strengthen
it
:
Because
if
Miracles
were
not
acknowledged
to
be
a
sufficient
evidence
of
a
Divine
Testimony
,
they
had
never
been
counterfeited
.
And
it
is
certain
that
our
reason
,
closely
and
duly
applyed
to
all
circumstances
,
is
able
to
distinguish
between
a
true
Miracle
,
and
a
counterfeit
.
So
we
may
take
it
for
granted
that
the
Miracles
wrought
by
Christ
,
and
his
Apostles
were
a
sufficient
undeniable
Evidence
,
that
their
Testimony
was
from
God
,
i.
e.
that
Jesus
of
Nazareth
was
the
Messias
,
and
that
they
were
his
Followers
,
and
Disciples
,
and
truly
and
sufficiently
acquainted
with
his
Discipline
and
Doctrine
.
2.
THIS
will
appear
,
if
we
consider
the
special
necessity
there
was
,
that
such
Miracles
should
be
wrought
in
confirmation
of
Christian
Religion
,
either
to
point
out
.
1.
The
Person
of
the
Messias
.
Or
,
2.
To
dispossess
the
Devil
out
of
his
strong
holds
.
Or
,
3.
To
satisfie
the
expectations
of
all
men
both
Jews
,
and
Gentiles
.
1.
THIS
Proof
was
necessary
in
Christ
,
and
his
Apostles
,
to
point
out
his
Person
to
the
Jews
.
When
the
Jews
require
a
sign
from
our
Saviour
;
he
doth
not
reject
the
enquiry
,
as
in
it self
unreasonable
,
but
made
in
an
unreasonable
manner
,
i.
e.
some
extraordinary
prodigy
from
Heaven
;
such
as
were
done
in
confirmation
of
the
Laws
of
Moses
;
and
they
would
not
be
contented
with
the
Miracles
of
our
Saviour
;
that
were
far
more
Glorious
and
Divine
,
both
for
manner
,
and
quality
,
than
those
done
by
Moses
.
When
I
affirm
that
Miracles
were
necessary
to
point
out
the
Person
of
the
Messias
,
I
mean
,
they
confirm'd
his
Testimony
to
be
from
God
;
he
affirming
himself
to
be
the
Messias
,
and
the
sacred
Oracles
giving
this
character
of
the
Messias
,
that
he
should
work
Miracles
.
For
we
cannot
think
that
the
wisdom
and
goodness
of
God
will
suffer
the
utmost
Seal
of
rational
Evidence
to
be
affixed
to
a
Ly.
The
Learned
Huetius
,
Huetius
.
hath
excellently
cleared
the
Prophecies
concerning
the
Messias
from
all
the
Cavils
of
the
Jews
;
and
there
was
no
characteristick
given
of
him
in
the
Prophets
,
more
frequent
,
and
specifick
,
than
his
working
of
Miracles
.
Isa.
42.6
,
7.
I
the
Lord
have
called
thee
in
righteousness
,
and
will
hold
thine
hand
,
and
will
keep
thee
,
and
give
thee
for
a
Covenant
of
the
People
,
for
a
light
of
the
Gentiles
;
To
open
the
blind
eyes
,
to
bring
out
the
prisoners
from
the
prison
,
and
them
that
sit
in
darkness
out
of
the
prison
house
.
And
Luke
4.18
.
Our
Saviour
tells
us
that
the
famous
Prophecy
of
the
Messias
,
Isa
.
61.
Is
fulfilled
in
himself
.
HENCE
is
it
,
that
he
appeals
to
his
Miracles
,
John
.
as
to
his
credential
Letters
from
Heaven
;
If
I
had
not
done
amongst
them
the
works
which
none
else
did
,
they
had
had
no
sin
,
i.
e.
That
of
Infidelity
;
and
again
,
Believe
me
for
the
works
sake
.
And
their
unbelief
is
justly
expos'd
,
in
that
queston
of
our
Saviour's
,
when
he
asks
,
Matt.
11.
for
which
of
those
works
do
ye
stone
me
.
When
John
the
Baptist
hearing
of
the
Miracles
of
our
Saviour
,
sent
two
of
his
Disciples
with
this
question
to
him
,
Art
thou
he
that
should
come
?
i.
e.
Art
thou
indeed
the
Messias
?
Our
Saviour
return'd
no
other
answer
than
this
,
Go
,
John
7.
said
he
,
and
shew
John
again
those
things
which
you
do
hear
and
see
,
The
blind
receive
their
sight
,
the
lame
walk
,
and
the
dead
are
raised
up
.
The
Jews
themselves
acknowledge
,
that
they
could
not
in
reason
expect
greater
Miracles
to
be
done
by
the
Messias
,
than
those
which
they
saw
perform'd
by
our
Saviour
.
John
3.
When
Christ
cometh
(
say
they
)
will
he
do
nice
Miracles
,
than
these
which
this
man
doth
?
And
Nicodemus
grants
,
That
no
man
can
do
these
things
,
unless
God
be
with
him
.
NOW
those
Miracles
are
so
much
the
more
illustrious
,
that
He
not
only
wrought
them
himself
,
but
gave
power
also
to
His
Disciples
,
when
he
was
ascended
unto
the
Father
,
to
confirm
their
Testimony
by
Miracles
.
And
the
first
Ages
of
Christianity
furnish
us
with
many
undeniable
proofs
;
so
frequent
,
and
so
palpable
were
those
demonstrations
of
the
Divine
Power
,
that
multitudes
of
men
and
women
were
heal'd
by
the
Apostles
,
only
by
the
sincere
Invocation
of
the
Name
of
Jesus
;
and
they
,
such
as
were
past
all
the
cure
of
Art
,
and
Nature
.
The
shadow
of
S.
Peter
passing
by
did
heal
many
.
And
the
Author
to
the
Hebrews
assures
us
,
That
God
bore
them
witness
,
with
signs
,
Heb.
2.4
.
and
wonders
,
and
with
divers
miracles
,
and
gifts
of
the
Holy
Ghost
,
according
to
his
own
will
.
And
the
Ancients
largely
prosecute
this
Argument
,
that
such
,
and
so
many
Miracles
were
wrought
by
the
Apostles
;
as
clearly
prov'd
,
Vid.
Arnob
.
advers.
gent.
that
Omnipotence
was
ingaged
in
their
defence
,
and
confirmed
their
Doctrine
:
When
Jupiter
and
Aesculapius
were
not
able
to
relieve
any
of
their
votaries
,
no
not
in
those
Diseases
,
that
might
be
remov'd
by
the
orderly
application
of
Medicine
.
Thus
we
see
that
Miracles
,
were
absolutely
necessary
to
prove
,
that
He
was
the
Great
,
and
Glorious
Messias
.
And
,
2.
THEY
were
necessary
to
confound
and
baffle
the
Devil
,
To
disposless
Satan
,
and
break
the
force
of
his
Kingdom
.
Now
when
we
consider
the
prejudices
that
many
entertain'd
against
Christianity
,
in
its
first
appearance
;
how
much
the
World
at
that
time
was
sunk
into
the
grossest
Folly
and
Vanity
;
how
contrary
the
Doctrine
of
Jesus
,
and
his
followers
,
was
unto
the
biass
of
Mankind
;
how
concern'd
the
Devil
was
,
all
the
World
over
,
to
uphold
his
tottering
Throne
.
I
say
,
when
we
remember
all
this
,
and
the
strange
opposition
that
the
Gospel
met
with
,
we
must
acknowledge
the
great
necessity
of
Miracles
;
that
we
may
give
a
reasonable
account
of
the
progress
of
Christianity
,
the
Power
of
Miracles
was
a
palpable
demonstration
,
that
reach'd
the
Learn'd
,
and
the
Unlearn'd
.
THE
jugling
tricks
of
Daemons
,
when
in
competition
with
the
useful
and
conspicuous
Miracles
of
the
Apostles
,
vanish'd
like
dreams
.
The
Devil
was
not
baffled
so
much
by
any
thing
,
as
by
this
;
when
he
was
forc'd
out
of
all
quarters
,
and
began
to
yield
and
give
ground
;
wherever
the
Christians
came
,
he
retreated
with
shame
and
confusion
,
at
the
Name
of
Jesus
;
his
Altars
fell
,
his
Oracles
were
silenc'd
,
and
his
Sacrifices
deserted
.
It
was
the
usual
method
of
the
Apostles
,
first
to
work
a
Miracle
,
and
then
declare
to
the
People
in
whose
Name
,
and
by
whose
Authority
,
they
had
done
it
.
An
instance
whereof
we
have
in
S.
Peter's
curing
the
Criple
,
that
lay
at
the
beautiful
gate
of
the
Temple
.
WHEN
we
reflect
upon
the
strange
effect
of
their
endeavours
,
and
that
such
mean
persons
as
they
were
should
prevail
upon
so
many
both
learn'd
and
unlearn'd
;
and
that
not
only
in
barbarous
and
obscure
places
,
but
in
Rome
,
Alexandria
,
and
Antioch
;
and
against
the
whole
combination
of
the
strongest
prejudices
that
we
can
imagine
.
We
must
enquire
into
the
rational
account
of
it
,
which
cannot
be
resolv'd
into
the
evidence
of
the
thing
it self
,
nor
unto
the
credit
of
their
Testimony
,
but
unto
the
undeniable
Power
of
God
,
discovering
it self
in
their
miraculous
Actions
.
It
had
certainly
been
impossible
to
have
subdued
the
World
to
Christ
,
without
it
;
and
as
impossible
was
it
for
reasonable
men
to
resist
the
Evidence
of
such
a
heavenly
demonstration
.
THIS
Argument
is
prosecuted
at
length
,
by
Origen
,
against
Celsus
;
where
he
proves
that
the
Apostles
did
not
so
much
convert
the
World
,
by
their
Sermons
,
as
by
their
Actions
.
When
the
Souls
of
Men
were
drowned
in
sensuality
,
nothing
less
than
such
a
cogent
demonstration
,
as
reach'd
both
Soul
and
Body
,
could
prevail
upon
them
to
so
Heavenly
a
Religion
.
They
did
not
put
their
Auditors
to
the
trouble
of
making
tedious
enquiries
,
into
the
Nature
and
validity
of
their
Testimony
;
but
prevented
all
disquisitions
of
that
kind
,
by
this
infallible
Proof
.
AND
what
rational
man
could
desire
any
other
proof
,
than
the
immediate
attestation
of
a
Divine
Power
?
Who
could
doubt
,
and
dispute
when
he
had
seen
the
most
Tyrannical
and
stubborn
Devils
dispossessed
,
the
sick
healed
,
and
the
dead
raised
?
By
this
prevailing
and
mighty
demonstration
they
bore
away
their
Understandings
,
banish'd
all
their
Scruples
,
and
forced
open
a
passage
into
all
their
Affections
;
by
this
means
the
Gospel
prevailed
so
easily
,
and
so
speedily
over
all
the
World
.
And
this
Power
was
so
vulgarly
known
at
that
time
,
Rom.
15
18.
that
S.
Paul
insists
upon
it
,
2.
Cor.
12.12
.
as
a
proof
of
his
true
Apostleship
.
Now
it
adds
great
weight
unto
this
Argument
,
that
the
power
of
Miracles
was
not
confin'd
to
the
Apostolical
Age
,
but
was
continued
down
to
the
next
Age.
WHAT
bold
Challenges
do
we
meet
with
in
all
the
Apologetick
Writings
of
the
first
Christians
?
Offering
themselves
to
the
Tryal
,
to
see
if
the
Devil
be
able
to
stand
his
ground
,
when
he
is
commanded
to
retire
in
the
Name
of
Jesus
.
Justin
Martyr
in
his
first
Apologie
,
tells
the
Emperor
,
and
Senate
,
that
if
they
pleased
they
might
inform
themselves
of
our
Lords
power
over
their
Daemons
,
by
what
was
daily
done
under
their
eyes
.
And
Tertullian
c.
23.
of
his
Apologie
,
defies
the
Heathens
in
the
tartest
Language
.
Set
before
your
Tribunals
(
said
he
)
any
Person
that
is
possess'd
,
and
let
any
Christian
command
the
Daemon
to
confess
what
he
is
,
he
shall
confess
himself
to
be
a
Devil
,
as
he
did
formerly
pretend
to
be
a
God
.
And
Origen
,
in
his
Book
against
Celsus
,
triumphs
in
nothing
so
much
as
this
.
We
have
(
says
he
)
such
ways
of
demonstration
,
as
far
outstrips
all
your
Greekish
way
of
proof
,
even
the
demonstration
of
the
Spirit
,
and
of
Power
.
To
them
I
add
[
](A51159-e29140-b)*
*
Cujus
nomine
adjurati
de
corporibus
excedunt
,
querum
verbis
tanguam
flagris
verberati
,
non
modo
daemonas
se
esse
confitentur
,
sed
etiam
nomina
sua
edunt
,
illa
quae
in
Templis
adorantur
.
And
a
little
after
,
Quia
nec
DEO
,
per
quem
adjurantur
,
nec
Justis
●uorum
v●ce
torquentur
,
mentiri
possunt
.
Lactantius
de
Origine
Erroris
,
Lib.
2.
c.
15.
Where
he
tells
us
,
that
the
Devils
are
afraid
of
them
that
Worship
the
Living
God
.
THIS
way
of
Demonstration
was
most
successful
,
not
only
to
the
Conviction
of
Mankind
,
but
also
most
terrible
to
the
Devils
Kingdom
.
And
,
3.
FULLY
adequate
to
the
expectations
of
both
Jews
and
Gentiles
.
The
Jews
could
not
reject
this
kind
of
proof
;
for
they
believed
their
own
Religion
,
because
founded
by
Miracles
,
which
made
the
name
of
Moses
so
famous
amongst
them
;
and
now
and
then
it
was
attested
by
the
Miracles
of
the
following
Prophets
.
They
could
not
then
reject
the
Miracles
of
our
Saviour
,
without
the
grossest
absurdity
,
and
inconsistency
to
their
own
Principles
.
AND
as
to
the
rest
of
Mankind
,
it
could
not
but
convince
the
most
barbarous
amongst
them
;
their
being
no
Principles
so
much
received
by
the
Light
of
Nature
,
as
this
,
that
the
Author
of
Nature
only
could
change
and
renverse
at
his
pleasure
(
and
to
serve
the
ends
of
his
Providence
)
the
Laws
of
Nature
.
So
we
find
the
Barbarians
in
the
28.
of
the
Acts
,
when
they
saw
that
S.
Paul
shook
off
the
Viper
,
that
had
fastened
on
his
hand
,
and
felt
no
harm
;
They
acknowledg'd
it
a
Miracle
,
and
quickly
chang'd
their
Opinion
of
him
.
They
formerly
took
him
for
a
Malefactor
,
now
they
take
him
for
a
God
.
So
deep
is
this
sense
left
upon
the
minds
of
all
Men
,
that
a
Miracle
is
a
sufficient
proof
of
Divine
Authority
.
And
now
we
see
plainly
that
the
demonstration
of
the
Spirit
,
at
the
first
propagation
of
the
Gospel
,
was
the
most
suitable
and
rational
Evidence
,
whether
for
convincing
the
Jews
,
or
confounding
the
Daemons
of
the
Gentiles
,
or
for
the
satisfaction
of
all
Men
;
there
was
no
proof
more
proper
,
none
could
be
more
successful
.
Therefore
was
it
so
pertinently
alledg'd
by
our
Apostle
,
against
the
foolish
cavils
of
them
that
understood
not
the
nature
of
such
a
mighty
Demonstration
.
I
MIGHT
now
vindicate
what
I
have
said
concerning
Miracles
,
from
the
Objections
of
the
Jews
and
Pagans
,
but
they
are
so
foolish
and
trifling
,
that
they
need
not
be
nam'd
.
When
they
object
that
they
were
wrought
by
the
power
of
Magick
;
we
need
no
other
answer
,
than
that
of
our
Saviour
himself
;
who
told
them
,
that
the
Devil
was
not
such
a
fool
as
to
employ
his
power
against
himself
,
since
it
was
undeniably
manifest
,
that
no
discipline
did
so
visibly
and
irreconcileably
oppose
all
Magical
Arts
and
Charms
,
as
did
the
Religion
of
Jesus
.
So
a
great
number
of
them
that
had
followed
those
curious
Arts
,
brought
their
costly
Books
to
the
Apostles
and
burnt
them
.
And
when
they
endeavour'd
to
alledge
that
equal
Miracles
have
been
done
by
others
amongst
the
Pagans
:
'T
is
so
idle
a
story
,
that
they
are
far
form
believing
it
,
who
first
invented
it
.
The
story
of
Vespasian's
restoring
a
blind
man
to
his
sight
did
proceed
from
the
artifice
of
Egyptian
flattery
,
and
is
reported
by
his
own
Historians
with
so
much
diffidence
and
reserve
,
that
it
is
scarce
worth
the
naming
.
As
for
the
prodigious
seats
of
Apollonius
Tianeus
,
we
can
look
upon
them
as
no
other
,
than
fictitious
,
and
Romantick
Fooleries
,
vouched
by
no
competent
Authority
.
Whereas
the
Miracles
done
by
our
Saviour
,
and
his
Apostles
,
were
not
only
of
a
different
Nature
from
those
little
Tricks
of
Magick
;
but
were
wrought
amongst
great
crowds
of
People
,
to
the
view
of
the
World
,
and
acknowledg'd
by
the
most
bitter
and
implacable
of
his
Enemies
.
And
this
Power
he
had
not
only
in
himself
,
but
bestowed
it
on
his
Apostles
.
Besides
the
full
discovery
of
those
Objections
,
depends
on
so
much
History
,
that
they
cannot
be
contracted
within
such
narrow
bounds
as
I
am
confind'd
to
.
THE
Result
of
all
is
this
,
Such
as
despise
the
Gospel
do
it
upon
the
most
unreasonable
grounds
.
For
whereas
they
alledge
that
our
Ministry
was
not
attended
with
Wisdom
and
Proofs
borrowed
from
Philosophy
,
they
betray
their
Ignorance
:
For
the
Doctrine
that
we
propagate
and
assert
,
being
of
its
own
Nature
wholly
Divine
,
and
beyond
the
reach
of
all
human
enquiries
,
it
must
needs
have
its
Proofs
and
Demonstrations
from
Heaven
.
Without
this
it
could
not
prevail
,
and
when
it
is
attended
with
this
,
it
is
impossible
that
it
can
miss
of
its
effect
:
So
we
come
not
with
the
enticing
words
of
mans
wisdom
,
but
in
demonstration
of
the
Spirit
,
and
of
power
.
Now
we
find
that
those
Miracles
were
necessary
at
the
first
establishment
of
Christianity
,
to
point
out
the
Person
of
the
Messias
,
to
baffle
the
Devil
,
and
to
satisfie
the
expectations
of
all
Men
,
and
that
thus
rationally
we
can
give
an
account
of
the
speedy
and
universal
propagation
of
the
Christian
Religion
.
Thirdly
,
WE
consider
the
design
,
and
scope
of
this
Oeconomy
.
That
their
Faith
might
be
built
on
the
surest
Foundations
,
i.
e.
on
the
Power
of
God
.
And
here
I
might
reckon
up
the
motives
of
Credibility
,
that
obliged
us
to
assent
to
the
Christian
Religion
.
(
if
they
can
be
numbered
)
But
I
chuse
to
improve
what
is
said
in
one
Word
of
Application
.
Blessed
be
God
,
who
hath
so
fully
provided
for
our
Illumination
,
and
Confirmation
,
that
we
might
rest
in
his
Word
and
Testimony
,
with
full
assurance
of
mind
:
For
the
Apostles
did
not
follow
cunningly
devised
fables
,
when
they
made
known
unto
us
the
Power
and
Coming
of
our
Lord
Jesus
Christ
.
Let
us
give
up
our selves
to
it
,
without
wavering
and
hesitation
of
Spirit
,
resolutely
maintaining
it
,
even
unto
Death
:
And
above
all
endeavouring
to
adorn
it
by
a
Holy
Conversation
,
adding
to
our
faith
,
vertue
;
to
vertue
,
knowledge
;
and
to
knowledge
,
temperance
,
&c.
Let
us
esteem
and
love
it
,
for
its
genuine
Grandure
,
and
Majesty
,
even
when
it
is
not
attended
with
the
Ornaments
of
human
Art
.
For
how
shall
we
escape
,
if
we
neglect
so
great
a
Salvation
,
that
was
first
confirm'd
by
Miracles
and
Wonders
?
LET
us
not
desire
,
that
supernatural
Truths
be
recommended
to
us
chiefly
,
and
only
by
human
Art
.
So
weak
are
we
that
we
relish
not
Heavenly
things
,
unless
they
smell
of
the
Earth
.
When
we
hear
the
Word
of
God
,
the
corruption
of
our
Nature
leads
us
to
notice
more
the
air
,
accent
,
and
gesture
of
the
Preacher
than
the
great
Truths
that
he
recommends
;
and
all
these
be
they
never
so
plain
,
innocent
,
and
unexceptionable
;
they
have
their
fate
and
censure
,
not
from
our
unbyassed
reason
,
but
from
that
part
of
us
that
is
carnal
.
I
am
not
of
the
opinion
that
the
Mysteries
of
the
Gospel
are
to
be
handled
confusedly
,
and
negligently
,
in
a
slovenly
dress
,
such
garments
become
not
the
Majesty
of
that
Religion
,
whose
Ministers
we
are
.
The
Oracles
of
God
deserve
that
we
should
Meditate
in
them
,
night
and
day
.
But
we
are
so
to
study
them
that
we
preach
not
our selves
,
but
Christ
Jesus
the
Lord
,
and
our selves
your
Servants
for
Christs
sake
,
that
we
may
not
think
that
the
success
of
our
Labours
depends
on
the
skill
and
contrivance
of
our
Composures
,
but
on
God
that
giveth
the
Increase
.
To
God
the
Father
,
Son
and
Holy
Ghost
,
be
Glory
and
Dominion
,
for
ever
.
Amen
.
A
SERMON
Preached
at
the
ABBEY
of
Holy-Rood-House
,
MAY
,
1686.
ON
MATT.
V.
V.
20.
For
I
say
unto
you
,
that
except
your
righteousness
shall
exceed
the
righteousness
of
the
Scribes
and
Pharisees
,
ye
shall
in
no
case
enter
into
the
kingdom
of
heaven
.
MY
design
from
these
words
of
our
Saviour
,
is
,
to
hint
shortly
at
the
Scope
and
Drift
of
Christian
Religion
;
and
then
to
state
the
comparison
between
it
,
and
the
Pharisaical
Religion
:
And
in
the
next
place
to
direct
you
in
the
Practice
of
true
and
sincere
Godliness
.
WHEN
our
Saviour
appeared
,
the
Church
was
sadly
over-run
with
the
grossest
Immoralities
,
and
the
most
absurd
Superstitions
and
Delusions
.
The
Law
of
God
,
which
was
in
it self
pure
,
and
just
,
Rom.
7.
and
holy
,
was
perverted
by
their
Commentaries
;
and
made
to
truckle
under
such
designs
,
as
were
hateful
to
God
,
and
subversive
of
all
true
Morality
.
Their
plausible
glosses
,
and
corrupt
maxims
,
destroy'd
the
natural
force
of
Religion
,
and
withal
they
deceiv'd
the
poor
People
into
an
Opinion
,
that
they
themselves
were
the
peculiar
favourites
of
God
;
even
then
,
when
our
Saviour
told
them
,
that
the
publicans
and
the
sinners
should
enter
into
the
kingdom
of
heaven
before
them
.
WHEN
we
read
the
Sermon
on
the
Mount
,
we
find
,
that
it
was
our
Saviour's
great
design
to
plant
,
and
establish
amongst
his
Disciples
,
a
manly
,
rational
and
heroick
temper
of
mind
;
a
higher
kind
of
Philosophy
,
than
the
Pharisees
understood
,
or
the
Pagans
pretended
to
.
The
rule
of
Life
that
he
gave
us
was
so
accurate
,
and
so
suitable
to
our
Nature
,
in
its
first
and
original
constitution
,
that
nothing
can
equal
it
for
purity
and
holiness
.
The
wisest
sayings
,
and
the
best
thoughts
of
Jews
and
Pagans
,
scattered
here
and
there
in
all
their
books
,
are
very
far
outdone
in
one
Page
of
the
New
Testament
.
He
removes
our
errors
,
prejudices
and
mistakes
,
concerning
God
,
our selves
,
and
the
rewards
of
another
Life
.
He
opens
our
eyes
to
see
thorow
the
little
tricks
,
hypocritical
designs
,
and
superstitious
follies
of
the
Pharisees
.
And
by
the
most
cogent
proofs
he
forces
us
to
acknowledge
,
that
there
is
no
Religion
so
worthy
of
God
to
reveal
,
so
proper
for
us
to
be
taught
in
,
as
that
system
of
true
Piety
,
and
unaffected
Morality
,
that
he
has
brought
to
Light
.
WHEN
I
say
Morality
,
I
do
not
understand
Morality
,
in
the
usual
lame
and
defective
signification
of
it
,
as
it
regards
our
outward
behaviour
towards
Man
:
But
rather
the
whole
of
our
profound
submission
,
and
obedience
to
the
first
and
second
Table
of
the
Law
.
And
in
this
true
and
comprehensive
notion
,
I
affirm
,
that
it
was
our
Saviour's
design
to
advance
it
unto
practice
,
and
reputation
amongst
Mankind
.
THE
Jewish
Religion
(
take
it
all
together
)
was
rather
Gods
indulgence
and
toleration
,
than
his
law
and
commandment
.
And
tho
it
had
the
Seal
of
his
Authority
;
yet
it
was
not
in
it self
the
best
Religion
,
but
the
best
that
they
could
bear
.
When
they
returned
from
Aegypt
,
the
impressions
of
their
servitude
were
not
so
soon
worn
off
,
but
that
their
proneness
to
Idolatry
,
and
former
slavish
dispositions
remain'd
.
And
ever
and
anon
upon
all
occasions
(
for
a
long
time
after
)
they
relapse
into
their
superstitions
,
and
Aegyptian
Ceremonies
.
IF
we
view
them
in
the
best
periods
of
the
Jewish
Oeconomy
,
their
Religion
was
defective
.
Many
things
were
plainly
permitted
,
or
tacitely
conniv'd
at
,
(
as
Polygamy
and
Divorce
,
and
some
degrees
of
uncharitableness
,
and
revenge
)
which
natural
and
uncorrupted
reason
dislikes
and
condemns
.
But
when
Our
Saviour
appear'd
,
it
was
then
high
time
to
recover
the
World
from
their
beggarly
elements
;
and
to
give
us
the
true
notions
of
Almighty
God
;
the
spirituallity
of
his
Worship
;
and
the
extent
of
his
universal
Empire
over
Jew
and
Gentile
;
and
to
form
our
manners
by
that
accurate
rule
of
his
Doctrine
,
and
Example
:
By
which
we
were
not
only
assured
of
Eternal
Life
,
but
partly
(
in
a
manner
)
put
in
the
possession
of
it
.
A
scheme
of
Christian
Morals
is
given
us
in
the
Sermon
on
the
Mount
,
so
pure
and
angelical
,
that
at
first
view
,
we
are
forc'd
to
acknowledge
that
it
came
down
from
the
Father
of
lights
.
Philip.
4.8
.
We
are
exhorted
to
whatsoever
things
are
true
,
honest
,
just
,
pure
,
lovely
,
and
of
good
report
;
if
there
be
any
vertue
,
and
if
there
be
any
praise
,
to
think
on
these
things
.
TO
advance
and
facilitate
the
practice
of
this
Morality
,
was
the
design
of
our
Saviour's
undertaking
,
when
we
consider
the
Gospel
in
its
uniform
strength
and
vigour
,
as
also
to
calm
the
consciences
of
men
;
to
remove
our
fears
;
and
to
teach
us
to
approach
the
Throne
of
God
,
with
a
generous
assurance
of
mind
;
to
bind
us
in
the
strongest
bonds
of
Society
amongst
our selves
,
and
to
liberate
us
from
the
yoke
of
Moses
Law
.
This
was
our
Saviour
's
business
when
he
took
upon
him
our
Nature
,
when
we
beheld
his
glory
,
Joh.
1.14
.
the
glory
,
as
of
the
only
begotten
of
the
Father
,
full
of
Grace
,
and
Truth
.
1.
I
SAY
,
one
great
part
of
his
design
was
,
to
form
us
into
true
Morals
.
This
is
the
comprehensive
character
by
which
good
men
are
distinguished
in
the
Holy
Scriptures
.
In
this
the
Children
of
God
are
manifest
,
1
Joh.
3.10
.
and
the
Children
of
the
Devil
,
whosoever
doth
not
righteousness
is
not
of
God
,
neither
he
that
loveth
not
his
brother
.
Thus
runs
the
description
of
Job
,
Job
,
1.1
.
that
he
was
a
man
perfect
and
upright
,
one
that
feared
God
,
and
eschewed
evil
.
Psal.
15.
AND
David's
religious
man
walketh
uprightly
,
and
worketh
righteousness
,
and
speaketh
the
truth
in
his
heart
.
The
great
character
of
Moses
was
,
that
he
was
very
meek
,
above
all
the
men
upon
the
face
of
the
Earth
.
And
Cornelius
the
Centurion
,
Acts
,
10.1
.
is
said
to
be
a
devout
man
,
and
one
that
feared
God
with
all
his
house
,
which
gave
much
alms
to
the
People
,
and
prayed
to
God
alway
.
BUT
all
along
the
New
Testament
,
the
Pharisees
are
stigmatiz'd
,
that
they
were
cold
and
indifferent
in
the
great
Morals
of
Religion
,
while
they
were
very
zealous
,
and
pragmatick
to
advance
the
rituals
of
it
.
They
were
blind
guides
,
who
strain'd
at
a
Gnat
,
and
swallowed
a
Camel
.
They
tithed
Mint
,
Annise
,
and
Cummin
,
and
neglected
the
weightier
matters
of
the
Law
.
WHEN
the
whole
of
Religion
is
summ'd
up
in
the
most
compendious
manner
,
there
is
nothing
else
nam'd
but
the
love
of
God
,
and
our
neighbour
:
Or
,
the
most
ingenuous
expressions
of
both
.
Mich.
6.8
.
What
doth
the
Lord
require
of
thee
,
but
to
do
justly
,
to
love
mercy
,
and
to
walk
humbly
with
thy
God
.
And
our
Saviour
tells
us
,
Isa.
1.16
,
17
,
18.
that
on
the
Love
of
God
and
our
neighbour
,
Matth.
22.4
.
hangs
all
the
Law
and
Prophets
.
And
this
is
the
same
Doctrine
that
is
preached
by
S.
Paul
,
for
Love
is
the
fullfiling
of
the
Law
.
And
therefore
we
find
that
the
Prophets
,
upon
all
occasions
,
did
endeavour
to
withdraw
the
thoughts
of
the
Jews
from
the
External
drudgery
of
their
Religion
,
to
that
Immortal
Deity
that
was
Worshiped
;
and
to
convince
them
that
if
their
Sacrifices
were
not
attended
with
the
Love
of
God
and
their
Neighbour
,
they
could
not
be
acceptable
:
The
blood
of
Bulls
,
and
of
Goats
,
was
no
entertainment
for
him
that
made
Heaven
and
Earth
.
A
Soul
disengaged
from
the
corruptions
of
Life
,
and
animated
in
all
its
actions
with
true
zeal
and
sincerity
,
was
the
only
acceptable
Sacrifice
.
AND
the
Rituals
of
Christianity
(
if
they
are
destitute
of
their
true
Spirit
and
Life
)
are
of
no
greater
value
.
Our
Faith
without
works
is
dead
,
Jam.
2.20
.
2
Pet.
2.22
.
in
the
language
of
S.
James
.
And
S.
Peter
compares
our
Baptism
(
if
separated
from
Purity
of
Manners
)
to
the
washing
of
Swine
.
And
our
Communicating
without
Devotion
,
is
by
S.
Paul
said
to
be
our
coming
together
to
condemnation
.
It
is
the
pure
heart
,
and
clean
hands
,
the
modest
and
ingenuous
temper
of
Spirit
,
that
perfume
our
Faith
,
our
Prayers
,
and
our
Assemblies
.
When
we
look
into
the
New
Testament
,
this
Doctrine
runs
through
all
its
parts
,
and
breaths
almost
in
every
Line
,
Tit.
2.11
.
the
Grace
of
God
that
bringeth
Salvation
,
hath
appeared
unto
all
Men
,
teaching
us
,
that
denying
ungodliness
,
and
worldly
lusts
,
we
should
live
soberly
,
righteously
,
and
godly
in
this
present
world
,
looking
for
the
blessed
hope
,
and
the
glorious
appearing
of
the
great
God
,
and
our
Saviour
Jesus
Christ
;
who
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
unto
himself
a
peculiar
people
zealous
of
good
works
.
And
,
1.
Joh.
3.8
.
for
this
very
purpose
the
Son
of
God
was
manifested
that
he
might
destroy
the
works
of
the
Devil
.
IN
all
ages
men
have
endeavoured
to
cross
,
and
oppose
this
part
of
our
Saviour's
design
,
and
to
reconcile
(
by
little
distinctions
,
plausible
,
and
artificial
tricks
)
their
Religion
to
their
Lusts
.
Some
Religion
they
must
have
,
and
that
which
renders
them
truly
acceptable
unto
God
,
penetrates
too
deep
into
the
Soul
,
searches
the
Hearts
and
Reins
,
and
teaches
them
to
live
in
opposition
to
the
corrupt
Spirit
of
the
World
,
and
to
lead
captive
secret
thoughts
and
imaginations
unto
the
obedience
of
Christ
.
The
impressions
of
the
Divinity
are
folded
up
in
the
Soul
of
Man
;
the
apprehensions
and
fears
of
an
after
reckoning
,
haunt
us
whether
we
will
or
not
.
Therefore
they
must
needs
invent
a
Religion
,
that
is
calculated
to
serve
their
designs
,
and
to
silence
the
troublesome
alarms
of
their
mind
.
Galat.
6.7
.
But
be
not
you
deceived
,
God
is
not
mocked
,
for
whatsoever
a
man
soweth
,
that
shall
he
also
reap
.
Our
Saviour
set
himself
to
undeceive
the
World
in
this
great
affair
;
and
to
remove
the
Pharisaical
paint
and
varnish
from
the
Law
,
and
to
let
us
understand
,
that
our
God
is
not
an
Idol
,
that
he
values
no
Sacrifices
,
but
such
as
resemble
his
Nature
:
For
he
is
a
Spirit
,
and
must
be
worshiped
in
Spirit
,
and
in
Truth
.
2.
A
SECOND
part
of
our
Saviour's
design
was
,
to
give
true
repose
and
tranquillity
to
the
Spirits
of
Men.
Come
unto
me
all
ye
that
labour
,
Matth.
11.38
.
and
are
heavy
laden
,
and
I
will
give
you
rest
.
The
inward
disorder
of
our
Spirits
is
the
cause
of
all
our
trouble
;
when
the
Light
of
the
Gospel
removes
our
Errors
,
and
by
its
beams
warms
our
affections
,
the
day-star
from
on
high
ariseth
in
our
breasts
;
our
fears
and
dreadful
apprehensions
are
over
;
and
there
is
a
perfect
calm
and
tranquillity
.
One
great
instruction
in
our
Saviour's
Commission
,
was
,
to
bind
up
the
broken
hearted
.
The
Souls
of
Men
are
at
variance
with
themselves
,
until
they
are
united
unto
God
.
He
fixes
their
Spirits
in
their
operations
and
choice
,
and
creates
within
them
that
harmony
and
peace
,
which
the
World
cannot
give
them
.
Then
they
are
arm'd
against
all
events
and
disasters
;
they
are
like
a
Rock
of
Adamant
immoveable
against
the
most
tempestuous
waves
and
storms
;
the
winds
may
blow
,
and
the
storms
may
threaten
,
and
beat
upon
the
Rock
with
the
loudest
roarings
,
but
they
are
quickly
beat
back
into
froth
and
disappointment
.
The
righteous
are
like
mount
Zion
which
cannot
be
mov'd
.
THAT
it
was
a
part
of
our
Saviour's
design
to
establish
this
tranquillity
of
Spirit
,
appears
from
this
very
Sermon
on
the
Mount
,
where
he
endeavours
by
so
many
arguments
,
to
fortifie
us
against
all
fears
,
discouragments
,
and
solicitude
.
The
Wisdom
of
God
levell'd
the
strongest
arguments
against
the
most
desperate
diseases
;
and
therefore
,
the
Doctrine
of
the
Gospel
in
all
its
branches
hath
an
admirable
tendency
to
create
this
peace
.
When
we
believe
that
all
things
are
ordered
and
dispos'd
by
an
universal
,
infinitely
wise
,
unlimited
,
and
active
Providence
;
With
what
acquiescence
,
and
serenity
of
Spirit
may
we
give
up
all
things
to
his
conduct
and
government
?
Not
a
hair
of
your
head
falleth
to
the
ground
without
his
pleasure
.
The
nature
and
frame
of
all
the
Graces
of
the
Spirit
,
the
whole
spiritual
furniture
of
the
Gospel
naturally
lead
to
peace
,
love
,
joy
,
and
meekness
.
We
are
assured
,
that
all
things
work
together
for
good
to
them
that
love
God
;
Even
our
light
afflictions
,
that
endure
but
for
a
moment
,
work
for
us
a
far
more
exceeding
,
and
eternal
weight
of
glory
.
And
the
belief
of
this
establishes
the
mind
against
all
the
shakings
of
adversity
.
And
we
may
add
to
all
the
former
considerations
,
that
we
are
frequently
exhorted
to
place
our
affections
on
the
things
that
are
above
;
Col.
3.2
.
to
leave
this
World
(
'
its
hurry
and
noise
)
and
to
get
above
it
in
our
affections
;
and
to
view
with
satisfaction
and
ease
(
amidst
our
lowest
depressions
)
that
Country
that
is
above
.
3.
ANOTHER
part
of
our
Saviour's
design
was
,
to
unite
us
together
in
the
straitest
bonds
of
humane
society
.
In
order
to
which
he
hath
made
Love
the
badge
and
character
of
his
profession
;
So
exactly
fulfilling
the
Prophecies
concerning
the
Messias
,
that
in
his
days
the
Wolf
should
dwell
with
the
Lamb
,
the
Leopard
,
and
the
Kid
should
ly
down
together
.
i.
e.
that
the
fierceness
of
human
Nature
should
be
banish'd
,
and
all
the
rugged
and
uneven
excrescencies
of
passion
,
the
boisterous
swellings
of
humour
should
be
filed
off
.
John
the
Baptist
,
told
,
that
every
valley
should
be
fill'd
,
and
every
mountain
brought
low
,
the
crooked
should
be
made
straight
,
and
the
rough
ways
should
be
made
smooth
,
i.
e.
All
injustice
,
fraud
,
and
oppression
,
all
pride
,
hypocrisie
and
violence
,
should
give
place
unto
everlasting
righteousness
;
every
one
should
keep
his
own
post
,
and
move
in
his
own
Orb
,
with
contentment
and
sobriety
.
Hence
Servants
are
exhorted
not
to
repine
at
their
condition
;
for
as
the
members
of
the
body
natural
must
hold
their
distance
and
situation
,
so
must
the
members
of
the
body
political
.
4.
ANOTHER
part
of
his
design
was
to
liberate
us
from
the
Yoke
of
Moses
Law
.
I
only
name
this
particular
,
I
will
not
insist
on
it
at
present
.
Now
if
the
design
of
Christian
Religion
was
to
restore
true
morality
,
the
image
of
God
,
humility
,
patience
,
the
love
of
God
,
and
contempt
of
the
World
,
and
to
discover
the
hypocrisie
and
wickedness
of
the
Pharisees
:
Let
us
then
enquire
.
In
the
Second
place
,
IN
what
instances
the
Pharisaical
Religion
did
cross
the
Christian
;
and
we
shall
discover
the
manifest
opposition
of
the
one
to
the
other
.
When
we
consider
-
1
:
THE
Vices
,
that
they
were
most
addicted
to
.
-
2.
THE
Prejudices
,
that
they
were
blinded
with
.
-
3.
THE
Maxims
,
and
shifts
that
they
espous'd
into
their
Doctrine
,
to
defend
their
wickedness
,
and
immoralities
.
1.
Do
but
consider
the
Vices
,
that
they
were
most
addicted
to
.
Pride
,
contrary
to
the
humility
of
the
Gospel
.
Avarice
,
in
opposition
to
that
contempt
of
the
World
that
our
Saviour
taught
.
Hypocrisie
,
that
overthrows
the
ingenuity
recommended
,
and
enjoyn'd
by
our
Religion
.
Revenge
,
Cruelty
,
and
Rebellion
,
contrary
to
the
Loyalty
,
Meekness
,
and
Obedience
of
our
most
holy
Faith
.
Antiq.
17.
We
are
inform'd
by
Josephus
(
though
he
was
himself
much
addicted
to
the
Sect
of
the
Pharisees
)
that
they
were
a
crafty
and
subtile
generation
of
men
,
and
so
perverse
even
to
Princes
themselves
,
that
they
would
not
fear
many
times
openly
to
affront
them
.
They
had
a
mighty
ascendent
over
the
People
,
and
by
their
long
prayers
,
superstitious
tricks
,
and
disfigur'd
faces
,
they
got
the
Rable
once
of
their
side
,
and
by
their
interest
in
the
multitude
,
they
became
terrible
to
the
Governours
.
Joseph
,
Alexander
Jannaeus
,
when
he
lay
a
dying
,
advis'd
his
Queen
not
to
irritate
and
displease
the
Pharisees
;
and
told
her
plainly
,
that
this
was
the
very
thing
that
deriv'd
the
Odium
of
the
Nation
upon
him
,
that
he
had
comply'd
so
little
with
that
restless
and
pragmatick
Generation
.
IF
the
Vices
of
the
Pharisees
prevail
amongst
the
Christians
,
what
a
reproach
is
it
unto
us
,
and
to
our
Religion
?
When
we
remember
that
we
are
to
obey
for
Conscience
sake
.
We
may
easily
see
that
there
is
nothing
more
opposite
to
Christianity
than
Rebellion
.
And
this
very
Sect
amongst
the
Jews
strove
to
advance
their
Religious
Tyranny
above
the
Highest
Powers
;
Greg.
the
7
th
.
Innocent
the
3
d.
And
Boniface
the
8
th
.
Vide
Acts
of
the
Gen.
Assemb.
1649.
as
if
they
had
been
bred
near
the
Infallible
Chair
,
or
a
General
Assembly
.
Many
Popes
declar'd
it
to
be
of
necessity
to
Salvation
,
to
every
humane
Creature
to
be
subject
to
the
Roman
Pontiff
;
and
the
instances
are
many
as
they
are
undeniable
.
Therefore
we
are
smoothly
told
by
some
of
them
,
that
this
is
not
matter
of
Faith
,
but
Discipline
.
I
confess
it
is
Discipline
,
and
that
of
the
severest
kind
for
a
King
to
be
depos'd
,
and
sent
to
a
Monastery
as
Childerick
was
.
And
the
power
by
which
this
was
done
,
is
said
by
Bellarmine
to
be
acknowledg'd
communi
catholicorum
sententiâ
;
and
I
think
,
that
he
understood
their
Doctrine
as
well
as
any
other
.
BUT
the
Genius
of
this
Sect
among
the
Jews
will
appear
.
2.
IF
we
consider
the
Prejudices
wherewith
they
were
blinded
,
and
which
kept
them
from
believing
our
Saviour
to
be
the
Messias
.
Now
,
lest
I
should
seem
to
make
up
an
account
of
their
prejudices
against
our
Saviour
that
is
purely
imaginary
;
I
shall
confine
my
Narration
only
to
the
New
Testament
.
And
,
1.
THE
Pharisees
valued
themselves
on
the
Authority
of
Moses
Chair
.
And
this
they
magnify'd
to
that
height
,
that
they
impos'd
their
dictates
on
all
men
for
infallible
Oracles
.
The
People
(
they
thought
)
should
receive
their
Opinions
without
scruple
or
hesitation
.
They
only
understood
the
Law
,
and
the
true
meaning
of
it
;
and
if
any
had
been
at
any
time
so
daring
and
presumptuous
,
as
to
question
their
Skill
and
Integrity
,
he
was
presently
Excommunicated
.
This
was
the
severest
Tyranny
over
Mens
Consciences
;
not
to
see
with
those
Eyes
that
God
gave
them
was
very
hard
:
And
yet
those
very
Men
,
that
valued
themselves
on
the
Authority
of
Moses
Chair
,
declar'd
sitting
in
Council
from
that
very
Chair
,
that
our
Saviour
was
an
Impostor
.
So
we
have
the
Church
in
her
Soveraign
representatives
erring
with
a
witness
.
Matth.
23.8
,
9.10
BUT
our
blessed
Redeemer
reasoned
men
into
the
belief
of
his
Doctrine
.
It
was
with
an
eye
to
this
pretended
Infallibility
,
that
our
Saviour
sorbad
his
Disciples
to
be
called
Rabbi
,
Father
,
or
Master
upon
the
Earth
.
We
cannot
think
that
ever
he
design'd
to
take
away
the
distinctions
of
Order
and
civil
Dependance
:
(
for
there
is
no
institution
that
establishes
the
subordination
of
inferiour
degrees
,
upon
such
sure
and
lasting
Foundations
as
Ours
doth
.
)
Yet
,
in
the
place
lately
cited
he
reproves
the
imperious
Vanity
of
them
that
requir'd
a
blind
and
implicite
Obedience
to
their
Command
,
that
would
oblige
the
People
to
receive
all
that
they
say
without
Examination
or
Tryal
;
and
if
any
of
his
Disciples
would
set
up
for
a
Rabbi
,
or
Master
in
that
sense
;
he
tells
them
plainly
,
that
it
was
inconsistent
with
the
weakness
and
dependance
of
humane
Nature
,
for
one
was
their
Master
even
Christ
.
A
SECOND
Prejudice
against
our
Saviour
and
his
Doctrine
,
was
the
Opinion
of
their
own
Tradition
,
which
they
affirmed
to
have
been
deriv'd
from
Moses
,
together
with
the
written
Law
;
and
these
Traditions
they
multiply'd
unto
infinite
fancies
,
and
scrupulosities
.
So
that
their
Religion
now
became
an
intolerable
burthen
to
their
memories
.
When
any
ventur'd
to
transgress
their
Traditions
,
they
persecuted
him
with
spite
and
indignation
.
S.
Paul
tells
us
of
himself
,
that
when
he
was
a
Pharisee
,
he
was
zealous
of
the
Traditions
of
the
Fathers
;
and
that
he
thought
himself
obliged
to
do
many
things
against
the
name
of
Jesus
.
WHEN
they
saw
the
Disciples
of
our
Saviour
transgressing
their
little
rules
and
observances
,
they
rudely
quarrel
with
him
;
Matth.
15.2
,
3.
and
asked
,
Why
do
thy
Disciples
transgress
the
Tradition
of
the
Elders
?
And
our
Saviour
answered
,
why
do
you
also
transgress
the
Commandment
of
God
by
your
Tradition
?
And
with
the
same
severity
he
again
reproves
their
Superstition
,
Mark
7.8
,
9.
For
laying
aside
the
Commandment
of
God
,
ye
hold
the
Tradition
of
men
.
As
if
he
had
said
,
you
pretend
by
your
Traditions
to
explain
the
Law
,
but
your
Commentaries
make
it
not
only
more
dark
and
intricate
,
but
entirely
overthrow
it
;
and
instead
of
solving
one
difficulty
,
you
create
a
thousand
.
And
such
Reproofs
as
these
are
frequently
mixt
with
our
Saviour's
Sermons
.
We
are
not
to
understand
the
universal
Traditions
of
the
Jewish
Church
,
than
which
there
cannot
be
a
better
evidence
of
a
matter
of
Fact
;
but
we
are
here
to
understand
the
particular
Doctrines
that
creep'd
into
the
Church
,
in
its
last
and
more
degenerate
periods
,
by
which
men
promoted
their
private
Ambition
,
and
impos'd
their
peculiar
Tenents
with
no
other
design
,
than
to
raise
their
own
Reputation
,
upon
the
ruins
of
Gods
Law
and
Authority
.
A
THIRD
Prejudice
was
their
Doctrine
of
Dispensations
.
And
this
was
indeed
one
of
their
most
pernicious
maxims
by
which
they
weakened
the
strength
of
the
Law
upon
Mens
Consciences
.
Our
Saviour
took
notice
of
this
gross
abuse
obliquely
in
the
verse
before
my
Text
:
And
more
directly
reproves
it
in
the
Gospel
of
S.
Mark
.
S.
Mark
7.11
.
Their
Doctrine
of
the
Corban
was
the
most
unnatural
,
and
hellish
contrivance
,
that
ever
was
hatched
under
the
pretence
of
their
Vow
and
Religion
to
desert
their
Parents
;
as
if
the
obligations
of
Nature
were
to
be
shaken
off
,
and
evacuated
,
by
the
ties
and
engagements
of
Religion
;
as
if
we
could
not
be
Religious
in
an
eminent
degree
,
unless
first
we
renounc'd
humanity
and
tenderness
.
When
Religion
undermines
its
own
foundation
,
then
it
becomes
the
saddest
and
most
incurable
Disease
.
Christianity
rectifies
the
disorders
of
our
Nature
,
and
yet
some
Christians
pretend
Religion
to
authorize
the
most
barbarous
villanies
;
and
have
invented
little
arts
,
and
knavish
subterfuges
to
hide
their
hypocrisie
and
design
,
under
the
vizor
of
Religion
.
4.
A
FOURTH
Prejudice
against
the
Simplicity
of
our
Saviour's
Doctrine
and
Appearance
,
was
the
splendor
of
their
outward
Worship
and
Ceremonies
.
They
doated
on
the
Temple
of
Jerusalem
,
and
thought
that
God
had
confin'd
his
favour
peculiarly
to
that
place
.
So
they
look
upon
the
Fabrick
of
it
with
Transport
and
Admiration
,
The
Temple
of
the
Lord
,
Jer.
7.4
.
The
Temple
of
the
Lord
are
these
.
And
it
seems
that
our
Saviour's
Disciples
looked
on
the
the
Temple
with
more
than
ordinary
fondness
;
when
he
told
them
,
that
there
should
not
a
stone
of
it
be
lest
upon
another
.
There
were
three
things
in
this
Religion
,
that
dazl'd
mens
eyes
,
and
inchanted
their
affections
.
1.
The
outward
Pomp
,
and
Splendor
of
it
.
2.
The
Severities
of
some
outward
observances
.
And
3.
Their
corrupt
Maxims
,
by
which
they
forc'd
their
Religion
(
contrary
to
its
original
purity
)
to
comply
with
their
Lusts
;
and
all
these
things
made
it
a
Religion
wholly
opposite
to
the
Christian
.
I
MIGHT
name
their
pride
and
uncharitableness
towards
all
that
differ'd
from
them
;
their
superstitious
niceness
in
little
things
,
in
tithing
Mint
,
Annise
,
and
Cummin
;
and
their
mighty
Zeal
to
make
Proselytes
.
All
which
are
over
and
over
again
reprov'd
in
the
New
Testament
.
NOW
when
they
stood
upon
such
unreasonable
prejudices
,
and
defended
their
Doctrines
by
little
distinctions
,
and
maxims
of
their
own
invention
;
They
could
not
but
be
proof
against
the
Doctrine
and
Miracles
of
our
blessed
Saviour
.
1.
They
taught
,
that
if
men
obeyed
the
Law
externally
,
they
needed
not
trouble
themselves
,
with
the
reformation
of
the
heart
.
And
with
regard
to
this
pernicious
Maxim
,
our
Saviour
tells
us
in
the
Text
,
that
except
our
righteousness
shall
exceed
the
righteousness
of
the
Scribes
and
Pharisees
,
we
shall
in
no
case
enter
into
the
kingdom
of
heaven
.
We
could
not
exceed
the
Pharisees
in
that
kind
of
Religion
,
to
which
they
were
most
addicted
:
And
therefore
our
Religion
must
needs
be
of
another
stamp
entirely
,
pure
,
gentle
,
easie
to
be
intreated
,
full
of
good
works
without
partiality
,
and
without
hypocrisie
.
2.
They
thought
that
they
might
compensate
for
moral
Miscarriages
,
by
long
prayers
,
and
bodily
severities
.
And
they
would
gladly
submit
to
any
thing
,
rather
than
reform
what
ought
to
be
truly
amended
.
3.
They
believ'd
they
might
merit
eternal
Life
by
the
observation
of
one
Precept
;
though
they
liv'd
in
the
habitual
contempt
,
and
violation
of
all
the
rest
.
Such
a
Precept
they
took
their
Sabbath
to
be
.
WHEN
we
view
the
pure
,
and
unaffected
complexion
of
our
Religion
,
how
great
an
Enemy
it
is
to
all
unworthy
shifts
and
disguises
;
how
generous
and
refin'd
,
above
that
Spirit
that
prevails
in
the
World
;
how
amiable
in
the
Eyes
of
God
and
Men
;
then
I
say
,
we
may
easily
perceive
,
that
there
is
nothing
more
opposite
unto
it
,
than
that
peevish
superstition
and
hypocrisie
,
that
prevail'd
in
the
Jewish
Church
when
our
Saviour
appear'd
.
And
to
the
end
that
we
may
feel
the
force
of
our
Religion
to
the
best
advantages
:
Let
us
observe
the
following
Directions
.
1.
WE
must
understand
our
Religion
thorowly
;
Directions
.
and
fix
it
in
our
Souls
by
the
most
accurate
,
and
serious
consideration
.
For
though
the
motives
of
Christianity
be
of
that
moment
,
that
they
may
easily
conquer
our
Souls
;
yet
,
unless
they
are
duly
applyed
by
Thought
,
Reason
,
and
Meditation
,
they
loose
their
force
and
efficacy
;
and
they
never
impart
to
us
the
least
degree
of
spiritual
courage
and
activity
.
God
assaults
our
Reason
in
the
first
place
,
and
when
we
are
overcome
by
Argument
,
we
are
then
a
willing
People
;
we
are
Subjects
by
our
choice
,
and
not
by
constraint
:
Therefore
are
we
frequently
to
view
and
consider
the
motives
,
and
arguments
of
our
Religion
,
and
weigh
them
in
the
balance
,
against
the
difficulties
that
oppose
us
.
That
when
we
have
examin'd
,
and
seriously
debated
whatsoever
makes
for
or
against
our
being
Christians
;
we
may
go
forth
to
meet
our
Enemy
,
with
spiritual
furniture
and
strength
.
Shall
the
World
and
its
triffling
Interests
(
notwithstanding
that
we
are
convinc'd
of
its
emptiness
and
vanity
)
take
up
so
many
of
our
Thoughts
?
And
shall
we
forget
our
immortal
Souls
,
and
the
Judgment
to
come
?
Religion
enters
the
Soul
by
Meditation
,
and
no
Man
can
be
Religious
,
but
by
the
acts
of
his
Mind
.
It
is
a
reasonable
service
that
we
are
call'd
to
,
and
to
make
us
continue
in
it
with
delight
,
our
Reason
must
be
first
engag'd
.
How
necessary
this
consideration
is
,
our
Saviour
represents
in
the
Gospel
of
S.
Luke
.
Luke
,
What
King
goeth
out
to
war
,
doth
not
first
sit
down
and
consider
,
if
with
his
ten
thousand
he
be
able
to
meet
him
that
comes
against
him
with
twenty
thousand
.
Or
if
a
man
resolve
to
build
a
Tower
,
he
first
computes
the
expence
and
then
he
builds
.
SUCH
as
are
hastily
engag'd
in
the
service
of
Religion
,
are
frequently
forc'd
to
retire
with
shame
and
dishonour
.
And
this
is
the
usual
result
of
rash
and
unsettled
purposes
,
which
men
make
in
the
heat
of
their
passion
,
and
under
the
power
of
some
transient
conviction
.
2.
WE
are
always
to
perfer
the
Morals
of
Religion
to
its
lesser
Appendages
,
Directions
.
and
Ceremonies
;
and
to
remember
that
the
last
,
are
only
subservient
to
advance
the
first
.
True
Christian
Life
is
the
Transcript
of
the
Divine
Nature
;
Be
ye
holy
,
1
Pet.
1.15
,
16.
Matth.
as
I
am
holy
.
And
again
,
Be
ye
merciful
,
as
your
Father
in
heaven
is
merciful
.
There
are
such
legible
impressions
of
the
Divine
Nature
felt
in
the
Souls
of
the
Regenerate
,
that
they
attract
his
presence
,
they
are
his
peculiar
habitations
where
he
fixes
his
residence
.
Nothing
so
enlarges
the
Spirit
of
a
Man
,
as
to
fix
his
eyes
on
the
Life
of
Jesus
,
to
view
with
attention
and
delight
,
how
much
he
was
above
the
World
,
when
environ'd
with
its
terrors
and
flatteries
.
He
spoke
of
the
invisible
things
,
as
one
does
of
his
own
Country
.
He
reason'd
men
out
of
their
folly
,
by
all
the
force
,
and
weight
of
Heaven
and
Eternity
.
And
if
we
allow
him
to
speak
to
our
Consciences
,
it
is
not
possible
to
resist
his
reasonings
.
He
went
about
doing
good
.
He
made
himself
accessible
to
us
by
the
interposal
of
his
humanity
;
that
we
might
see
as
well
as
hear
the
beauties
of
Christian
Religion
.
He
taught
us
a
Doctrine
that
is
exactly
calculated
to
refine
our
Nature
;
to
make
us
better
in
all
relations
.
And
by
this
rule
we
are
to
examine
the
different
pretences
of
all
divided
Parties
.
If
they
advance
by
the
plainest
and
nearest
methods
,
true
Piety
,
Innocency
and
Simplicity
,
and
propagate
them
in
the
Spirit
of
Love
,
Unity
and
Subordination
;
this
is
the
surest
mark
to
know
that
they
belong
to
the
Household
of
Faith
.
3.
WE
are
here
but
Pilgrims
and
Strangers
,
we
are
so
to
demean
our selves
,
as
Candidates
for
Eternity
.
Our
Christian
Life
is
but
a
flight
from
the
World
,
and
the
more
we
are
alienated
from
the
Spirit
that
prevails
in
it
;
the
more
ripe
we
are
for
that
incorruptible
inheritance
that
is
reserv'd
for
us
.
Let
us
make
the
things
of
another
World
present
to
our selves
by
Faith
,
For
the
fashion
of
this
World
passeth
away
.
And
we
are
shortly
to
appear
before
Gods
Tribunal
,
stript
naked
of
all
the
thin
cobwebs
and
excuses
,
whereby
we
endeavour'd
to
hide
our
deformities
upon
Earth
.
4.
And
lastly
,
WHEN
you
have
deliberately
resolv'd
,
consider
the
evil
of
back-sliding
and
its
dreadful
consequences
.
There
are
but
few
,
who
plainly
and
openly
deny
the
Faith
unto
which
they
are
Baptized
;
yet
,
many
hundreds
deny
the
Lord
that
bought
them
,
by
their
wicked
Lives
and
unchristian
Practices
.
Heb.
10.38
,
39.
Now
the
just
shall
live
by
Faith
;
but
if
any
man
draw
back
,
my
Soul
shall
have
no
pleasure
in
him
.
But
we
are
not
of
them
who
draw
back
into
perdition
,
but
of
them
that
believe
to
the
saving
of
the
Soul
.
To
God
the
Father
,
Son
and
Holy
Ghost
,
be
all
Glory
,
Praise
and
Dominion
,
for
ever
.
Amen
.
A
SERMON
Preached
on
Whitsunday
,
1688.
ON
ACTS
ii
.
v.
1
,
2
,
3
,
4.
And
when
the
day
of
Pentecost
was
fully
come
,
they
were
all
with
one
accord
in
one
place
.
And
suddenly
there
came
a
sound
from
heaven
,
as
of
a
rushing
mighty
wind
,
and
it
filled
all
the
house
where
they
were
sitting
.
And
there
appeared
unto
them
cloven
tongues
,
like
as
of
fire
,
and
it
sat
upon
each
of
them
.
And
they
were
all
filled
with
the
Holy
Ghost
,
and
began
to
speak
with
other
tongues
,
as
the
Spirit
gave
them
utterance
.
THE
Christian
Church
,
from
the
Ascension
of
our
Blessed
Saviour
into
Heaven
until
the
Effusion
of
the
Holy
Ghost
upon
the
Apostles
,
was
full
of
great
expectations
and
great
fears
;
they
had
not
yet
quite
broke
off
from
the
Communion
of
the
Jewish
Church
;
yet
they
continued
in
their
solitude
and
retirements
,
and
in
the
true
exercise
of
Charity
and
Patience
,
until
our
Saviour
should
scatter
his
Royal
Donatives
upon
his
solemn
and
magnificent
entrance
into
the
Heavens
.
By
which
Gifts
and
Graces
the
Apostles
were
enabled
to
assert
the
Truth
of
our
Religion
boldly
,
and
proclaim
the
glad
tidings
of
Salvation
to
all
Nations
;
and
the
Literal
Judaism
was
to
give
place
to
the
Mystical
;
and
the
Messias
was
not
only
to
be
the
Glory
of
his
people
Israel
,
but
a
Light
to
lighten
the
Gentiles
.
OUR
Saviour
after
his
Resurrection
gave
all
assurance
to
the
Apostles
,
that
he
would
send
them
another
Comforter
,
when
He
was
gone
unto
the
Father
,
an
Advocate
to
plead
his
Cause
successfully
;
one
who
should
inspire
them
with
strength
and
skill
to
defie
and
resist
all
the
Calumnies
and
Slanders
of
Infidelity
;
and
therefore
they
ought
not
to
give
way
either
to
grief
,
sorrow
,
or
despondency
.
For
,
all
Power
in
Heaven
and
in
Earth
was
given
to
their
Lord
and
Master
:
He
was
highest
in
the
Glory
of
the
Father
:
He
was
not
only
declared
to
be
the
Son
of
God
by
his
Resurrection
from
the
dead
,
Phil.
2.9
,
10.
but
God
did
highly
exalt
him
,
and
gave
him
a
Name
which
is
above
every
Name
,
that
at
the
Name
of
Jesus
every
knee
should
bow
,
of
things
in
Heaven
,
and
things
in
Earth
,
and
things
under
the
Earth
.
Luke
24.
He
instructed
them
formerly
in
the
Spiritual
Oeconomy
of
his
Kingdom
,
that
they
needed
not
be
ashamed
of
the
Doctrine
of
the
Cross
,
that
it
behov'd
Christ
to
suffer
,
and
to
rise
from
the
dead
the
third
day
;
to
the
end
that
repentance
and
remission
of
sins
should
be
preached
in
his
Name
,
throughout
all
Nations
,
beginning
at
Jerusalem
;
and
withal
,
that
He
was
not
unmindful
of
his
Promise
that
He
made
before
He
was
crucified
,
now
that
he
was
risen
from
the
dead
;
but
He
assured
them
He
would
send
the
Promise
of
the
Father
upon
them
,
so
much
to
their
comfort
,
success
and
satisfaction
,
that
the
whole
World
should
take
notice
of
it
.
In
the
mean
time
they
were
to
remain
quiet
,
and
knit
together
at
Jerusalem
,
until
this
Promise
was
fulfilled
.
HE
had
before
at
their
Ordination
,
and
formal
Admission
into
the
highest
Order
of
the
Church
,
John
20.21
,
22
,
23.
breathed
on
them
,
and
bad
them
receive
the
Holy
Ghost
.
By
the
which
they
were
invested
with
a
Legal
and
Authoritative
Title
to
act
as
the
Ambassadors
of
Jesus
Christ
;
to
proclaim
his
Laws
,
to
require
the
Obedience
of
all
Nations
,
to
convey
this
Power
unto
others
,
to
erect
a
new
Society
▪
distinct
from
all
Secular
Incorporations
,
to
bind
and
loose
by
the
Censures
of
the
Church
;
but
still
,
notwithstanding
of
their
Authority
they
remain'd
without
strength
,
until
the
solemn
and
magnificent
Effusion
of
the
Holy
Ghost
,
by
which
their
Tongues
being
fired
from
Heaven
,
their
opposers
were
not
able
to
resist
the
Wisdom
by
which
they
spake
.
Now
,
was
the
Prophecy
of
Joel
fulfilled
in
the
highest
sense
;
and
so
S.
Peter
applies
it
to
this
astonishing
and
heavenly
manifestation
;
And
it
shall
come
to
pass
in
the
last
days
,
saith
God
,
Acts
2.16
,
17.
I
will
poure
out
of
my
Spirit
on
all
flesh
,
and
your
sons
and
your
daughters
shall
prophesie
,
and
your
young
men
shall
see
visions
,
and
your
old
men
shall
dream
dreams
.
THERE
are
who
distinguish
in
the
Writings
of
the
New
Testament
,
between
the
Holy
Ghost
and
the
Spirit
;
and
that
the
Spirit
signifies
the
Power
of
Miracles
,
healing
the
Sick
,
casting
out
of
Devils
,
restoring
sight
to
the
Blind
,
raising
the
Dead
,
by
all
which
our
Saviour
proved
himself
to
be
the
true
Messias
:
And
by
the
Holy
Ghost
,
they
think
we
ought
to
understand
the
wonderful
Gifts
of
Utterance
,
of
Languages
,
of
Interpretation
of
Mysteries
,
by
which
the
Apostles
were
enabled
in
a
moment
to
confound
all
the
arts
and
oppositions
of
their
enemies
,
to
run
down
with
evidence
all
the
calumnies
and
reproaches
invented
either
by
Jew
or
Gentile
,
against
the
Person
,
Life
,
Doctrine
or
Miracles
of
our
blessed
Saviour
.
BUT
we
shall
have
a
better
view
of
this
,
when
we
fix
our
Meditations
on
that
part
of
Scripture
that
I
have
read
,
and
consider
it
in
all
its
mutual
aspects
and
relations
,
then
I
will
endeavour
to
gather
the
several
Branches
of
it
together
again
in
the
Application
.
WE
find
that
the
Apostles
did
exactly
obey
the
Command
of
our
Saviour
,
they
tarried
at
Jerusalem
waiting
for
the
promise
of
the
Father
.
The
Text
hath
in
it
the
accomplishment
of
this
Promise
,
and
because
it
is
so
peculiar
to
this
day
to
commemorate
the
Effusion
of
the
Holy
Ghost
,
with
the
highest
Joy
and
Gratitude
,
I
will
invite
your
attention
to
these
three
Particulars
in
the
words
that
I
have
read
.
1.
THE
disposition
that
the
Apostles
were
in
to
receive
the
Holy
Ghost
,
they
were
all
with
one
accord
in
one
place
.
2.
THE
sensible
Emblem
of
it
manifested
,
1.
To
their
Ears
in
the
second
Verse
;
and
to
their
Eyes
in
the
third
Verse
.
And
,
3.
HERE
is
the
Accomplishment
of
the
Promise
,
the
success
and
the
appearance
of
it
;
they
were
all
filled
with
the
Holy
Ghost
,
they
began
to
speak
with
other
Tongues
,
as
the
Spirit
gave
them
utterance
.
1.
Consider
the
Disposition
that
they
were
in
to
receive
it
.
They
were
all
with
one
accord
in
one
place
.
The
Holy
Spirit
cannot
dwell
in
those
Breasts
that
are
gangreen'd
with
discords
,
jars
and
animosities
.
All
our
wild
passions
and
unfriendly
humours
must
be
hush'd
into
silence
at
the
approach
of
this
heavenly
Guest
;
he
chuses
for
his
residence
&
habitation
those
pure
and
innocent
Souls
that
breath
nothing
but
love
,
candor
,
simplicity
and
meekness
:
the
secret
retirements
of
the
Mind
where
he
dwells
must
be
made
smooth
,
even
,
and
regular
:
the
rugged
and
intricate
circuits
of
Hypocrisie
,
Hatred
and
Envy
,
are
inconsistent
with
his
Presence
.
He
loves
to
fix
his
residence
where
there
are
some
beautiful
Lineaments
of
himself
.
The
peaceableness
,
the
charity
,
the
mutual
love
and
zeal
of
promoting
the
welfare
of
one
another
was
so
remarkable
in
the
first
Christians
,
that
we
must
needs
confess
they
were
acted
by
a
Spirit
beyond
the
World
:
this
peace
,
and
love
and
unanimity
is
so
essential
to
the
Christian
Religion
,
that
our
Saviour
made
it
the
badge
and
Character
of
his
Disciples
,
John
.
hereby
shall
all
men
know
that
you
are
my
disciples
,
if
ye
love
one
another
.
It
is
the
fulfilling
of
the
Law
,
without
it
there
is
no
access
for
our
Prayers
.
We
are
commanded
,
when
we
bring
our
gift
to
the
Altar
,
to
leave
it
there
unoffered
,
until
we
are
reconciled
to
our
brother
.
Matth.
5.23
,
24.25
.
And
we
are
directed
by
the
Apostle
St.
Paul
,
to
lift
up
holy
hands
without
wrath
or
doubting
.
In
a
word
,
the
wisdom
that
is
from
above
is
first
pure
,
Jam.
3.17
.
then
peaceable
,
easie
to
be
intreated
,
full
of
mercy
,
and
good
fruits
,
without
partiality
,
and
without
hypocrisie
.
And
a
little
before
he
telleth
us
,
that
bitter
envyings
and
strife
are
the
Companions
of
that
wisdom
that
is
earthly
,
sensual
and
devilish
.
Nay
,
this
Hatred
and
Enmity
makes
up
the
very
nature
of
the
Devil
,
and
if
you
could
divide
him
and
his
Malice
,
he
were
no
more
a
Devil
,
nor
opposite
to
God
:
for
God
is
Love
,
and
they
that
dwell
in
God
dwell
in
Love
;
and
the
frequent
repetitions
of
Love
,
in
the
first
Epistle
of
St.
John
,
give
us
to
understand
,
that
the
Love
of
God
and
his
Neighbour
did
actuate
and
enliven
his
Soul
to
the
highest
warmth
and
Charity
.
WHEN
we
look
upon
the
Apostles
in
this
interval
between
Christs
Ascension
,
and
the
effusion
of
the
Holy
Ghost
,
before
they
proclaim'd
(
boldly
and
openly
)
the
wonderful
things
of
God
in
the
name
of
Jesus
,
before
they
came
forth
with
displayed
Banners
against
the
Kingdom
of
darkness
,
then
it
was
that
their
Unity
did
miraculously
support
'
them
,
and
what
degrees
of
chearfulness
and
courage
were
found
in
any
of
them
,
came
seasonably
to
the
relief
of
every
one
upon
all
occasions
.
Their
Unity
first
strengthened
their
Prayers
,
they
went
up
to
Heaven
as
the
Evening
Sacrifice
,
and
with
united
force
prevailed
.
The
Prayers
of
those
Souls
that
are
knit
in
Charity
soon
fly
to
the
Ears
of
God
,
they
are
raised
above
the
Skies
on
the
wings
of
servent
Love
;
the
Devotions
that
are
harmoniously
poured
forth
on
Earth
,
resound
with
an
Eccho
in
the
Heavens
,
as
if
the
Inhabitants
of
the
upper
and
the
lower
World
had
begun
already
the
most
intimate
friendship
and
familiar
Converse
.
2.
THEIR
Unity
among
themselves
filled
their
Souls
with
great
Tranquillity
,
and
though
they
were
not
yet
actually
inspired
as
afterwards
they
were
with
the
gifts
of
the
Holy
Ghost
;
yet
by
their
unanimity
they
were
so
prepared
for
them
,
and
thirsted
after
them
,
as
the
parched
and
gasping
Earth
thirsts
for
the
showers
of
the
latter
Rain
.
3.
THIS
Unity
had
with
it
also
some
foretasts
of
the
joys
of
Heaven
.
Those
triumphant
Spirits
that
are
above
are
twisted
together
in
the
mutual
Embraces
of
Love
,
it
is
their
Element
where
they
move
,
it
is
the
life
of
their
Soul
,
they
cannot
live
without
it
either
here
or
hereafter
,
4.
THIS
Unity
dispos'd
the
Apostles
,
and
the
Disciples
to
a
clearer
understanding
of
the
truths
of
the
Kingdom
of
Heaven
.
Truth
is
the
true
nourishment
of
the
Mind
,
and
this
Truth
enters
not
in
its
force
and
influence
,
unless
the
Soul
is
first
alienated
from
all
harsh
,
rugged
and
ill-natured
Passions
;
Proud
and
unmortified
Men
may
make
a
great
ostentation
of
Wisdom
and
Knowledge
,
but
the
truth
all
this
time
is
not
successfully
united
to
the
essence
of
the
Mind
,
and
the
retirements
of
the
Conscience
;
though
the
words
that
convey
it
to
our
Ears
may
be
lodg'd
in
the
memory
and
imagination
;
when
we
come
to
know
the
Truth
in
its
divine
energy
and
strength
,
then
are
we
made
free
from
sin
,
and
hereby
we
know
that
we
know
him
,
if
we
keep
his
Commandments
.
Now
the
Apostles
locked
themselves
up
from
the
noise
of
the
World
,
and
felt
those
invisible
supports
of
Faith
and
Love
,
when
as
yet
they
had
not
courage
enough
to
venture
abroad
,
but
Unity
cannot
long
be
preserved
without
uniformity
,
and
therefore
they
are
said
not
only
to
be
of
one
accord
,
but
also
in
one
place
.
THE
Order
and
Discipline
of
the
Catholick
Church
into
which
we
are
received
by
Baptism
,
oblige
not
only
to
inward
peace
,
but
also
to
an
outward
Decorum
,
and
visible
Uniformity
.
The
Church
in
the
language
of
Solomon
is
beautiful
as
Tirzah
,
Cant.
comely
as
Jerusalem
,
terrible
as
an
Army
with
banners
.
The
comprehensive
Apostolick
Canon
is
,
that
all
things
be
done
with
decency
and
in
order
;
and
therefore
are
we
exhorted
by
the
Author
to
the
Hebrews
,
not
to
forsake
the
assembling
of
our selves
together
as
the
manner
of
some
is
,
i.
e.
We
are
not
to
erect
Altar
against
Altar
,
but
to
continue
in
the
Communion
of
the
Christian
Church
,
observing
those
Laws
and
Rules
,
by
which
the
spiritual
Society
of
Christs
Family
has
been
best
preserved
in
the
times
of
greatest
danger
and
persecution
.
If
we
cut
our selves
off
from
Christs
mystical
Body
,
the
consequences
are
fatal
and
dreadful
.
THE
publick
Worship
of
the
Sanctuary
is
Christs
Trophy
over
his
Enemies
;
his
Standard
erected
and
set
up
in
those
very
places
where
the
Devil
had
his
Altars
;
are
not
his
Oracles
now
silenced
,
and
his
Sacrifices
deserted
,
where
our
Saviour
is
acknowledged
King
and
Sovereign
?
Is
not
the
publick
Worship
the
very
joy
of
our
hearts
,
as
the
Prophet
foretold
,
Come
ye
,
Isai.
2.3
.
and
let
us
go
up
to
the
mountain
of
the
Lord
,
to
the
house
of
the
God
of
Jacob
,
and
he
will
teach
us
of
his
ways
,
and
we
will
walk
in
his
paths
.
See
with
what
fervour
the
best
of
Gods
Servants
pray
for
it
,
and
with
what
satisfaction
they
speak
of
it
;
Pity
(
saith
Daniel
)
thy
Sanctuary
that
is
desolate
for
the
Lords
sake
.
Dan.
9.
And
the
Psalmist
,
Psal.
122.
Thy
servants
take
pleasure
in
her
very
stones
,
Psal.
102.14
.
and
favour
the
dust
thereof
.
And
again
,
I
was
glad
when
they
said
unto
me
,
let
us
go
into
the
house
of
the
Lord
,
our
feet
shall
stand
within
thy
gate
,
O
Jerusalem
.
HOW
hateful
then
are
they
to
God
,
and
how
contrary
to
the
Spirit
and
design
of
the
Gospel
,
who
destroy
the
publick
Worship
,
and
the
uniform
Meetings
of
Christs
Family
upon
Earth
by
Faction
,
Mutiny
,
Tumult
,
Schism
,
or
Disobedience
?
Is
it
not
sad
to
consider
how
implacably
Schismaticks
are
set
to
destroy
the
peace
and
order
of
the
Sanctuary
?
'T
is
true
(
as
we
shall
have
occasion
to
consider
within
a
little
)
the
Holy
Ghost
came
upon
the
Apostles
in
cloven
tongues
of
fire
,
but
all
fiery
Tongues
are
not
from
the
Holy
Ghost
.
A
Sect
there
is
of
unquiet
and
restless
Spirits
,
who
have
no
Principles
but
what
tend
to
destruction
;
and
though
it
be
no
part
of
my
design
or
inclination
to
rake
into
that
Puddle
of
little
Cavils
and
Exceptions
,
that
have
been
boisterously
vented
against
the
beauty
and
order
of
our
National
Church
,
yet
I
would
offer
to
the
consideration
of
the
meanest
Hearer
these
four
Particulars
;
and
then
let
them
declare
their
thoughts
of
the
present
Schism
,
and
Wall
of
Partition
,
that
the
Presbyterians
have
rais'd
between
themselves
and
the
Catholick
Church
.
1.
CONSIDER
;
that
they
and
their
Practices
are
disclaim'd
by
all
Protestant
Churches
.
With
what
face
do
they
alledge
that
they
themselves
are
the
strictest
Patrons
of
the
Reformation
,
who
have
deserted
all
other
Churches
,
and
by
their
Principles
now
think
it
unlawful
to
keep
the
Communion
of
any
setled
Church
in
Europe
?
2.
ARE
they
not
Nonconformists
to
themselves
;
Their
former
Confessions
of
Faith
;
and
their
Ringleaders
,
as
well
as
to
the
present
Church
?
the
windings
and
turnings
of
Errour
are
infinite
,
it
leads
them
to
a
thousand
absurdities
,
it
hath
no
solid
Basis
to
rest
upon
,
but
the
present
crasis
of
the
Imagination
,
and
as
that
changes
its
Figure
,
the
Errour
shifts
its
appearance
,
and
comes
forth
with
further
improvements
.
And
yet
such
is
the
unlucky
fate
of
all
Schismaticks
,
that
after
all
their
refinings
and
Reformations
,
they
still
retain
some
one
thing
or
other
that
baffles
and
confounds
all
their
childish
and
whiffling
Objections
against
the
Church
.
I
will
instance
but
in
one
Particular
,
which
to
this
day
is
practised
by
the
Presbyterians
,
and
that
is
,
they
appoint
Adulterers
,
and
such
as
are
most
eminently
scandalous
to
wear
Sackcloth
in
their
publick
Confessions
and
Humiliations
,
to
signifie
their
deep
,
sincere
,
and
unfeigned
remorse
and
contrition
.
And
is
not
this
a
significant
Ceremony
?
and
of
human
appointment
too
?
and
in
the
publick
Worship
of
God
.
Let
them
turn
the
batteries
of
all
their
Arguments
(
by
which
they
endeavour
to
overthrow
all
the
decent
,
and
universally
received
usages
of
the
Church
)
against
this
their
own
practice
and
if
after
all
they
conclude
their
practice
to
be
just
and
reasonable
,
they
must
in
the
same
breath
infer
,
that
all
their
former
Arguments
against
Rites
and
Ceremonies
(
impos'd
by
lawful
Ecclesiastical
Authority
)
are
all
of
them
Nonsense
and
Enthusiasm
.
3.
WHAT
was
it
that
might
have
been
said
to
prove
any
order
of
Men
schismatick
from
the
first
plantations
of
Christianity
,
which
may
not
with
greater
reason
be
levell'd
against
them
?
and
what
is
it
that
can
be
pleaded
in
their
Defence
,
that
may
not
more
plausibly
be
alledged
in
behalf
of
the
most
notorious
Schismaticks
,
that
are
known
to
be
such
in
the
publick
Records
of
the
Church
?
And
4.
IF
we
should
quit
our
ground
and
leave
the
Field
open
to
their
Pride
and
Vanity
,
can
they
(
in
that
case
)
upon
their
own
Principles
,
secure
themselves
against
infinite
fractions
and
subdivisions
?
But
I
remember
this
is
not
the
thing
I
design
to
speak
to
,
but
to
recommend
Uniformity
as
the
ligament
of
that
inward
Peace
and
true
Order
,
that
Christ
design'd
should
flourish
in
his
Church
.
3.
HERE
I
take
notice
of
their
Faith
and
Patience
from
the
first
moment
that
they
laid
hold
on
the
Promise
,
until
the
accomplishment
of
it
.
Vid.
Grot.
Agitur
enin
hic
non
de
una
die
sed
de
toto
dierum
ambitu
.
The
Hellenist
Jews
did
not
understand
by
the
day
of
Pentecost
the
very
last
day
,
but
the
whole
period
of
fifty
days
from
the
Passover
,
for
the
last
day
of
those
seven
weeks
was
the
day
of
the
Promulgation
of
the
Law
,
as
may
be
probably
gathered
from
Exod.
19.
v.
11.
And
for
this
very
reason
was
called
[
](A51159-e33420-b)*
*
Vid.
Grot.
in
Loc.
the
feast
of
the
Law
.
Upon
that
day
began
the
New
Law
to
be
solemnly
published
in
the
most
Royal
and
Magnificent
manner
.
The
former
Law
was
proclaim'd
by
Earthquakes
,
Fire
and
Thunderclaps
,
Smoak
and
Terrour
,
that
shook
the
courage
of
Moses
himself
,
as
we
are
told
by
the
Author
to
the
Hebrews
:
But
the
New
Law
by
a
Method
more
heavenly
and
mysterious
,
the
evidence
and
demonstration
of
the
Spirit
.
The
Gospel
appear'd
with
Light
and
Majesty
to
revive
,
not
to
terrifie
the
World
that
was
sunk
in
corruption
.
ALL
this
time
,
I
say
,
from
the
Passover
to
Pentecost
;
the
Apostles
waited
for
the
accomplishment
of
the
Promise
,
by
which
we
see
their
Patience
and
unshaken
Constancy
.
The
Miracles
that
our
Saviour
had
wrought
in
their
presence
,
and
his
Resurrection
from
the
dead
did
arm
them
against
all
doubts
of
his
Promise
;
they
rested
securely
on
his
Word
,
and
though
they
felt
not
as
yet
the
accomplishment
of
it
,
yet
were
they
rais'd
in
their
hopes
to
a
certainty
beyond
all
diffidence
and
Unbelief
;
if
we
then
but
consider
the
Unity
and
composure
of
their
Mind
,
the
Beauty
,
Order
,
and
Uniformity
of
their
Worship
and
Society
;
the
patience
and
stedfastness
of
their
Faith
,
until
the
Promise
was
accomplished
,
we
may
easily
perceive
in
what
an
excellent
disposition
they
were
in
to
receive
the
Holy
Ghost
in
that
plentiful
measure
,
and
for
those
ends
that
it
was
design'd
for
.
And
now
we
go
forward
to
Consider
,
2.
THE
sensible
Emblem
of
the
Holy
Ghost
as
it
struck
upon
two
of
their
noblest
and
most
perceptive
Senses
,
their
hearing
and
their
seeing
;
the
one
the
sense
of
Faith
,
the
other
the
sense
of
Love
.
1.
I
SAY
,
the
sense
of
Faith
in
these
words
,
suddenly
there
came
a
sound
from
heaven
,
as
of
a
mighty
rushing
wind
,
and
it
filled
all
the
House
where
they
were
sitting
.
And
this
is
a
very
proper
Emblem
of
the
Holy
Ghost
when
we
consider
,
1.
The
strength
,
force
,
and
activity
of
it
;
it
came
suddenly
as
of
a
mighty
rushing
wind
.
2.
From
whence
it
came
,
Signum
divim
adventus
.
Gen.
3.8
.
at
additâ
voce
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
vehementis
]
magnitudo
donorum
supra
Prophetica
significatur
.
Vid.
Grot.
in
Loc.
it
came
from
Heaven
.
3.
Where
it
lighted
,
it
filled
that
House
where
they
were
sitting
.
1.
CONSIDER
the
strength
,
swiftness
,
and
loudness
of
this
sound
;
so
loud
,
that
the
sound
of
the
Apostolical
Preaching
went
out
into
all
the
earth
,
Rom.
18.18
.
and
their
words
unto
the
ends
of
the
world
;
a
Sound
that
began
with
the
first
Ages
of
the
World
,
in
the
days
of
Noah
,
and
in
time
of
the
succeeding
Prophets
,
until
the
Messias
appear'd
;
but
was
never
so
loud
,
nor
so
distinct
until
the
Apostles
were
inspir'd
.
How
unaccountable
is
it
that
Twelve
poor
Men
(
most
of
them
Fishers
)
should
spread
the
news
of
Christianity
all
the
World
over
in
so
short
a
time
?
That
the
Worship
and
Adoration
of
one
,
ignominiously
crucified
at
Jerusalem
,
should
within
the
compass
of
a
few
years
run
down
the
Rites
and
Sacrifices
of
all
Nations
?
How
quickly
did
God
make
good
his
Promise
,
Psal.
2.8
.
I
will
give
thee
the
Heathen
for
thine
inheritance
,
and
the
uttermost
parts
of
the
earth
for
thy
possession
.
It
was
of
one
greater
than
Solomon
of
whom
the
Psalmist
prophesied
,
Psalm
72.11
.
All
Kings
shall
fall
down
before
him
,
all
Nations
shall
serve
him
;
and
the
Prophecy
of
Isaiah
runs
,
Isa.
2.2
.
that
the
Mountain
of
the
Lords
house
was
to
be
established
on
the
top
of
the
Mountains
,
and
above
the
Hills
.
How
magnificent
is
that
Prophecy
of
Malachy
,
Mal.
1.11
.
from
the
rising
of
the
Sun
even
to
the
going
down
of
the
same
,
thy
Name
shall
be
great
among
the
Gentiles
,
and
in
every
place
incense
shall
be
offered
unto
my
name
,
and
a
pure
offering
,
for
my
name
shall
be
great
among
the
heathen
.
These
Promises
were
effectually
fulfilled
when
the
Apostles
were
endued
with
Power
from
on
High
by
the
plentiful
effusion
of
the
Holy
Ghost
.
The
very
first
day
there
was
an
accession
of
three
thousand
Souls
.
Act.
2.41
.
Immediately
after
,
many
of
them
which
heard
the
word
believed
,
Act.
4.4
.
and
the
number
of
the
men
was
about
five
thousand
.
Act.
5.14
.
And
believers
were
the
more
added
to
the
Lord
,
multitudes
both
of
men
and
women
,
and
multitudes
out
of
the
Cities
round
about
Jerusalem
.
Verse
16.
And
the
more
they
were
persecuted
,
the
more
was
the
Gospel
propagated
.
Upon
the
persecution
at
Jerusalem
,
the
Gospel
spread
over
the
Regions
of
Judea
,
Galilee
,
and
Samaria
.
Thus
we
find
St.
James
Bishop
of
Jerusalem
speaking
to
St.
Paul
.
Act.
21.20
.
Thou
seest
,
brother
,
how
many
thousands
of
Jews
there
are
which
believe
.
And
the
Epistles
of
St.
Peter
,
St.
James
,
and
St.
John
,
inform
us
how
many
Strangers
were
converted
to
the
Christian
Church
;
how
many
were
brought
over
by
S.
Paul
alone
?
and
yet
all
this
nothing
to
the
fulness
of
the
Gentiles
that
came
afterward
;
if
we
look
down
a
little
further
,
how
incredible
is
the
number
of
the
Christians
?
Tertullian
.
Apolog.
cap.
36.
Hesterni
sumus
&
vestra
omnia
implevimus
urbes
,
insulas
,
castella
,
municipia
,
couciliabula
,
castra
ipsa
tribus
,
decurias
,
senatum
,
forum
—
Potuimus
&
inermes
,
nec
rebelles
sed
tantummodo
discordes
,
sclius
divortii
invidia
adversus
ves
dimicasse
.
So
quickly
the
sound
of
the
Gospel
did
over-run
the
World
,
almost
the
remotest
corners
of
the
Earth
.
Isaiah
prophecy'd
that
the
Isles
should
wait
for
his
Law
.
And
was
not
this
Promise
quickly
made
good
when
the
Gospel
flew
over
the
Seas
,
and
came
to
us
in
Britain
scarcely
visited
by
the
Sun
.
The
cold
Scythians
,
fierce
Germans
,
the
proud
Romans
,
and
soft
Grecians
and
Persians
,
renounc'd
their
peculiar
Idols
,
and
calmly
surrender'd
their
Necks
to
His
easie
Yoke
according
to
the
Prophecy
of
Zachary
,
that
the
names
of
the
Idols
should
be
cut
off
,
Zachary
13.2
.
and
were
no
more
to
be
remembred
.
WE
may
safely
affirm
,
that
no
Religion
did
ever
spread
its
Wings
so
wide
as
the
Christian
,
which
made
the
South
and
the
North
,
East
and
West
meet
together
in
their
acknowledgments
of
the
Blessed
Jesus
.
When
the
Languages
of
the
old
World
were
divided
,
Mankind
was
scattered
;
but
the
Gift
of
Tongues
poured
upon
the
Apostles
,
united
all
Nations
into
the
most
harmonious
Society
.
Vid.
Grot
,
in
loc.
THE
Meditation
of
this
ought
to
enlarge
our
Souls
with
generous
inclinations
towards
the
recovery
of
all
Mankind
,
unto
the
acknowledgment
of
the
Truth
.
How
ought
we
to
pray
,
that
God
would
be
pleas'd
to
make
his
wayes
known
unto
all
sorts
and
conditions
of
men
,
and
his
saving
health
unto
all
Nations
.
There
are
no
Charities
so
noble
,
nor
so
well
plac'd
,
as
when
we
convert
a
sinner
from
the
error
of
his
way
.
The
Gospel
is
a
sovereign
remedy
to
remove
the
blindness
and
stupidity
of
the
whole
World
,
if
we
were
zealous
enough
to
promote
it
;
how
shameful
is
it
for
such
as
have
large
Dominions
and
great
Power
upon
Earth
,
that
they
are
not
more
busied
in
contriving
Methods
,
how
the
sound
of
the
Gospel
may
reach
the
utmost
ends
of
the
Earth
?
How
few
of
them
that
are
born
without
the
inclosure
of
the
Church
come
over
to
our
Religion
now
a
days
?
And
this
is
not
to
be
imputed
to
our
Religion
it self
,
but
to
our
coldness
and
indifferency
about
it
;
and
that
we
do
not
live
up
to
the
height
and
purity
of
its
Rules
;
the
mighty
success
that
it
had
in
the
Primitive
Ages
,
in
defiance
of
all
malice
and
opposition
,
sufficiently
proves
that
it
came
from
Heaven
.
And
this
leads
me
to
the
consideration
of
the
next
word
that
follows
.
2.
IT
came
from
heaven
.
We
are
told
by
the
Psalmist
,
Psal.
135.7
.
that
God
bringeth
the
wind
out
of
his
treasuries
;
but
this
wind
that
came
from
heaven
,
hath
a
nearer
claim
to
Gods
peculiar
Treasury
,
than
those
Winds
that
are
stor'd
up
in
the
dark
Caverns
of
the
Earth
.
This
was
the
breath
of
God
,
it
did
not
blow
from
the
Earth
,
nor
from
Humane
Counsels
,
nor
from
the
highest
Regions
of
the
Air
,
but
from
Heaven
it self
,
from
the
Throne
of
the
Most
High
.
A
Wind
it
was
that
blew
with
Majesty
,
rather
than
Fury
;
Strength
rather
than
Boisterousness
;
they
felt
some
heavenly
Charm
in
the
noise
that
filled
the
room
;
it
rais'd
their
attention
and
their
ears
to
something
high
and
extraordinary
;
and
the
surprize
of
its
swiftness
could
not
hinder
a
secret
joy
,
a
mighty
elevation
of
Spirit
which
cannot
be
named
,
and
which
strongly
convinc'd
the
Apostles
,
that
this
wind
came
from
heaven
;
and
that
it
was
the
mighty
voice
of
God
.
And
this
may
appear
,
if
we
consider
1.
THE
things
that
they
utter'd
when
they
were
filled
with
it
.
A
heavenly
Doctrine
,
full
of
Light
and
Majesty
;
a
Doctrine
that
not
only
assured
us
of
Immortality
,
but
taught
us
also
the
infallible
Methods
to
arrive
at
it
;
a
Doctrine
,
that
filled
our
ears
with
new
,
sublime
,
unheard
of
Mysteries
;
God
manifested
in
the
Flesh
,
justified
in
the
Spirit
,
seen
of
Angels
,
preached
unto
the
Gentiles
,
believed
on
in
the
World
,
received
up
into
Glory
.
How
far
were
these
great
Truths
beyond
the
Speculations
of
Plato
,
and
the
little
Metaphysical
Subtilties
of
the
Peripateticks
?
2.
THIS
may
appear
,
if
we
consider
the
Change
and
Affections
that
this
Doctrine
wrought
in
its
Proselytes
;
this
wind
did
not
blow
them
up
into
airy
and
fantastick
apprehensions
,
into
proud
and
supercilious
thoughts
;
it
taught
no
arts
of
gathering
treasures
,
nor
of
making
themselves
great
in
the
World
,
but
it
lifted
their
Souls
above
it
,
to
the
place
whence
it
came
;
and
it
taught
them
to
trample
upon
its
glories
,
to
despise
its
fears
,
and
overlook
all
its
splendor
,
and
to
set
their
affections
upon
the
things
that
are
above
,
where
Jesus
is
inthroned
in
the
highest
Power
and
Majesty
.
Now
't
is
evident
,
that
no
such
change
could
be
wrought
by
Natural
Causes
for
men
acted
by
Natural
Principles
can
go
no
higher
than
such
Maxims
can
carry
them
;
but
to
love
God
,
to
crucifie
the
flesh
,
with
the
affections
and
lusts
thereof
,
to
forgive
injuries
,
to
despise
the
World
,
&
all
the
things
that
our
appetites
formerly
did
headlong
run
into
,
must
proceed
from
some
Supernatural
and
Divine
force
;
it
carries
us
above
our
own
level
,
and
makes
us
to
feel
,
that
He
that
is
in
us
,
is
greater
than
he
that
is
in
the
world
.
This
Argument
is
frequently
insisted
on
by
first
Apologists
for
our
Religion
.
3.
IT
appears
to
have
been
from
Heaven
in
its
Method
and
Operation
,
and
immediate
Effects
upon
the
Apostles
,
which
exceeded
all
Art
and
Nature
,
that
men
illiterate
and
without
education
,
(
most
of
them
come
to
a
considerable
Age
)
that
they
should
speak
the
Languages
of
all
Nations
,
who
a
little
before
understood
but
one
Language
,
and
that
the
rudest
Dialect
of
their
own
Nation
.
This
wonderful
matter
must
needs
be
referr'd
to
some
supernatural
Cause
.
3.
LET
us
take
notice
where
this
sound
was
heard
;
and
the
Text
saith
,
that
it
filled
the
house
where
they
were
.
The
Inspirations
of
the
Holy
Ghost
are
not
casual
and
fortuitous
,
but
ordered
by
Infinite
Counsel
and
Wisdom
.
This
is
the
wind
that
bloweth
where
it
listeth
in
the
strictest
sense
;
it
filled
that
house
,
John
3.8
.
it
blew
by
discretion
and
election
upon
the
house
where
the
Apostles
resided
;
to
let
us
(
it
may
be
)
understand
,
that
the
Holy
Ghost
,
to
the
end
of
the
World
,
is
to
be
received
in
the
fellowship
of
the
Apostles
and
their
Successors
;
it
is
the
precious
Ointment
first
poured
upon
their
heads
;
and
from
them
to
the
skirts
of
the
Church
in
all
Ages
.
There
are
many
Spirits
gone
forth
into
the
World
with
a
boisterous
noise
,
and
they
pretend
their
descent
from
Heaven
;
but
if
they
have
forsaken
the
fellowship
of
the
Apostles
,
and
broken
the
ligaments
of
peace
and
order
,
by
which
the
Catholick
Church
,
as
a
Spiritual
Society
is
knit
together
;
if
they
run
cross
to
the
Spirit
of
Unity
,
by
which
we
are
oblig'd
to
believe
the
Communion
of
Saints
,
in
that
case
we
are
quickly
undeceiv'd
,
they
are
certainly
from
below
;
they
are
not
directed
by
the
Wisdom
that
is
from
above
;
nor
have
they
their
rise
from
Heaven
,
but
from
the
Earth
,
and
are
blown
up
by
some
subterraneous
Vapours
,
that
end
in
nothing
but
in
a
little
vain
glory
,
faction
and
popular
applause
.
THE
Holy
Ghost
in
its
most
plentiful
Effusions
came
down
upon
the
Apostles
according
to
the
nature
of
their
high
and
difficult
employment
,
and
the
circumstances
of
the
Church
at
that
time
,
and
it
was
to
fall
in
lesser
drops
to
the
end
of
the
World
upon
all
that
are
sent
by
God
for
the
services
of
the
Altar
,
who
have
their
Mission
from
the
Apostles
by
regular
conveyance
and
succession
.
2.
FROM
what
was
heard
,
let
us
go
forward
to
what
was
seen
,
and
there
appeared
unto
them
cloven
tongues
,
like
as
of
fire
,
and
sat
upon
each
of
them
.
1.
There
appeared
Tongues
.
Vid.
Bish.
Andr.
Ser.
in
loc.
The
Apostles
that
were
formerly
silent
,
had
now
their
tongues
loos'd
,
they
lifted
up
their
voice
like
Trumpets
,
and
spake
the
wonderful
things
of
God
,
and
the
Jewish
Proselytes
from
all
Nations
that
were
now
at
Jerusalem
were
astonish'd
to
hear
the
poor
Galileans
open
up
the
profoundest
Mysteries
so
readily
and
so
successfully
;
their
Tongues
as
if
they
were
cloven
by
the
finger
of
God
spake
those
words
that
were
like
sparks
of
fire
in
the
Souls
of
men
:
now
they
appear'd
to
be
the
genuine
Disciples
of
him
who
spake
as
never
man
spake
;
Matth.
who
taught
as
one
having
authority
;
whose
words
did
reach
the
Souls
of
men
with
life
and
force
,
and
pierc'd
between
the
Soul
and
the
Spirit
;
between
the
joynts
and
the
marrow
.
It
was
then
true
of
the
Apostles
,
what
was
prophetically
said
by
the
Psalmist
of
our
Saviour
,
Psal.
45.2
.
Grace
is
poured
into
thy
lips
,
therefore
God
hath
blessed
thee
for
ever
.
The
streams
of
their
heavenly
eloquence
ran
smoothly
and
fluently
,
in
Mysteries
,
in
Revelations
,
in
Reproofs
,
in
Directions
,
in
Counsels
,
in
Wisdom
,
in
Knowledge
,
in
Purity
;
not
exactly
limned
and
proportion'd
by
elaborate
periods
and
artificial
dresses
,
but
in
the
greatest
plainness
,
mixt
with
the
greatest
power
,
they
deliver'd
their
message
;
how
boldly
and
how
pertinently
did
they
confute
the
slanders
of
Infidelity
?
With
what
courage
did
they
upbraid
the
Sanhedrim
,
with
the
Murder
of
the
Lord
of
Life
?
Who
among
their
Scribes
,
and
their
learnedest
Pharisees
durst
encounter
the
Wisdom
of
S.
Stephen
,
when
once
filled
with
the
Holy
Ghost
?
How
flat
are
Humane
Reasonings
against
the
Wisdom
of
God
?
How
feeble
,
and
how
dull
are
all
contrivances
against
the
Council
of
the
Almighty
?
And
now
the
Apostles
found
the
Prophecy
concerning
the
Messias
in
a
great
measure
verified
in
his
Disciples
,
The
Lord
God
hath
given
me
the
tongue
of
the
Learned
,
Isa.
50.4
.
that
I
should
know
to
speak
a
word
in
season
to
him
that
is
weary
.
2.
THOSE
Tongues
were
cloven
.
There
are
some
Tongues
cloven
by
the
Devil
,
that
can
nimbly
shuffle
themselves
into
different
figures
,
and
are
so
accurately
vers'd
in
the
little
arts
of
dissimulation
,
that
you
may
come
much
sooner
to
their
meaning
,
when
you
understand
every
thing
that
they
say
in
a
contradictory
sense
;
than
when
you
swallow
it
down
in
the
literal
meaning
.
S.
James
telleth
us
,
Jam.
3.9
.
that
with
the
same
tongue
we
both
bless
God
,
and
curse
man
;
but
the
Tongues
of
the
Apostles
were
cloven
for
a
more
noble
end
,
viz.
that
they
might
divide
aright
the
Word
of
God
unto
all
Nations
under
Heaven
,
Parthians
,
Medes
,
and
Elamites
,
Acts
2.
and
the
dwellers
in
Mesopotamia
,
in
Judea
,
in
Cappadocia
,
Pontus
,
Asia
,
Phrygia
and
Pamphylia
,
strangers
of
Rome
,
Jews
,
and
Proselytes
,
Cretes
,
and
Arabians
,
all
of
them
heard
the
Apostles
in
their
own
language
speak
the
wonderful
things
of
God
.
The
Church
was
no
longer
to
be
confin'd
to
the
Land
of
Judea
,
but
from
the
rising
of
the
Sun
,
to
the
going
down
thereof
,
the
Worship
of
the
Living
and
true
God
was
to
be
set
up
in
all
Nations
without
distinction
of
Jew
and
Gentile
.
John
4.
So
our
Saviour
tells
the
Woman
of
Samaria
,
that
the
hour
was
come
,
when
the
Worship
of
the
true
God
was
neither
confin'd
to
Jerusalem
,
nor
the
Mountains
of
Samaria
,
but
that
he
should
be
worshipped
in
Spirit
and
in
Truth
.
3.
THOSE
Tongues
appear'd
in
the
similitude
of
Fire
;
the
Tongues
of
the
Apostles
were
fired
from
Heaven
;
and
this
is
evident
,
whether
we
consider
,
1.
The
Heat
of
their
Zeal
;
or
,
2.
The
Light
of
their
Doctrine
;
or
,
3.
The
Force
,
Activity
and
Success
of
their
Ministry
.
Vid.
Philon
.
ad
Decal
.
apud
Grot.
Mat.
3.2
.
&
in
loc.
1.
I
SAY
,
View
the
Heat
of
their
Zeal
;
what
a
flame
was
kindled
by
it
in
the
hearts
of
other
men
?
How
did
they
crowd
into
the
Church
,
when
there
was
nothing
to
be
gain'd
by
it
but
Death
,
Disgrace
and
Martyrdom
?
What
a
change
was
wrought
upon
the
Spirits
of
men
by
the
Light
of
the
Gospel
?
How
earnestly
and
how
vigorously
did
they
serve
God
,
when
they
first
came
over
from
Paganism
and
Superstition
?
How
joyfully
did
they
take
the
spoiling
of
their
goods
?
Heb.
11.
And
with
what
courage
did
they
offer
themselves
before
all
Judges
,
Courts
and
Tribunals
,
to
be
sacrificed
for
the
Name
of
Jesus
?
2.
Next
to
this
,
let
us
consider
the
Light
that
is
in
it
:
now
the
World
was
convinc'd
,
that
the
Messias
was
the
Light
of
the
Gentiles
in
the
highest
sense
;
John
.
that
He
was
the
light
come
down
from
heaven
,
Luke
.
and
the
day-star
from
on
high
that
visited
us
.
How
swiftly
did
Error
,
Darkness
and
Superstition
flee
before
him
?
When
the
Enemy
of
Mankind
did
bend
all
his
forces
to
retard
obscure
his
Victories
,
the
Light
of
the
glorious
Gospel
of
Christ
broke
through
those
Clouds
and
appeared
in
its
Meridian
Splendor
,
maugre
all
opposition
:
Psal.
104.
When
the
Sun
ariseth
,
then
man
goeth
forth
unto
his
labour
,
and
the
Beasts
retire
into
their
Dens
;
but
when
the
Sun
of
Righteousness
thus
appear'd
,
the
Demons
that
formerly
enslav'd
Mankind
,
were
forced
to
retire
.
Their
Idolatrous
Rites
and
Ceremonies
were
deserted
,
and
made
to
leave
the
field
to
the
triumphant
Standard
of
our
Blessed
Saviour
.
This
Light
look'd
men
so
broad
in
the
face
,
that
they
were
asham'd
of
their
former
folly
and
wickedness
;
they
surrendered
themselves
captives
to
its
clear
discoveries
and
illuminations
:
for
its
evidence
was
so
strong
and
undeniable
.
Acts
26.18
.
S.
Paul
telleth
us
,
that
it
was
the
main
scope
of
their
Commission
and
Design
,
to
open
mens
eyes
,
and
to
turn
them
from
darkness
to
light
,
and
from
the
power
of
Satan
unto
God
,
that
they
may
receive
forgiveness
of
sins
,
and
inheritance
among
them
that
are
sanctified
.
3.
FIRE
did
resemble
the
Holy
Ghost
,
because
of
its
Force
and
Activity
;
and
when
we
consider
the
success
of
their
Ministry
,
we
must
acknowledge
,
that
the
Power
of
God
was
engag'd
to
second
their
Commission
.
Who
can
,
without
the
deepest
astonishment
,
and
Adorations
of
Gods
infinite
Wisdom
,
think
of
the
Atchievments
of
those
poor
men
?
When
we
remember
what
it
was
that
our
Saviour
commanded
,
and
by
what
means
they
were
to
put
his
Commands
into
execution
,
and
what
opposition
they
ought
in
all
reason
to
look
for
,
if
they
attempted
any
such
thing
,
what
was
it
then
that
he
did
command
them
?
No
less
than
to
go
and
teach
all
Nations
;
i.
e.
to
renverse
the
establish'd
Laws
,
Sacrifices
and
Customs
of
the
whole
World
;
to
destroy
the
Worship
of
all
false
Gods
,
to
introduce
the
Mystical
Judaism
in
the
room
of
the
Literal
,
of
which
the
Jews
were
so
obstinately
fond
;
to
reform
the
manners
of
all
Mankind
;
to
teach
them
to
live
by
new
Principles
,
and
in
hopes
of
distant
and
unseen
rewards
;
to
mortifie
and
subdue
inveterate
prejudices
,
and
their
strongest
inclinations
;
to
run
up
the
Hill
against
the
force
of
Custom
,
Law
and
Example
.
In
a
word
,
to
make
the
most
incredible
Changes
in
the
World
by
such
men
as
were
most
unlikely
to
bring
them
to
pass
;
Must
rude
and
illiterate
Mechanicks
grapple
with
the
Rabbies
and
Philosophers
of
East
and
West
?
By
what
Armies
,
by
what
deep
Contrivances
must
this
Design
be
set
on
foot
?
How
ridiculous
is
the
very
thought
of
it
to
a
man
that
stands
no
higher
,
than
on
the
level
of
Humane
Maxims
?
Yet
this
Divine
Fire
in
their
Tongues
burnt
up
and
consum'd
the
Worship
of
the
Devil
,
and
silenc'd
his
most
famous
Oracles
,
and
brought
the
whole
World
,
in
a
manner
,
under
new
Laws
;
and
as
a
rapid
and
violent
flame
devours
combustible
matter
without
mercy
,
without
resistance
;
so
the
Christian
Religion
pulled
down
the
Rites
,
Customs
and
Solemnities
of
Superstition
,
even
then
when
the
Learning
,
Zeal
and
Power
of
all
Mankind
were
engag'd
to
support
it
.
S.
Paul
tells
us
,
that
the
foolishness
of
God
is
wiser
than
men
;
1
Cor.
1.25
.
i.
e.
the
most
unlikely
means
,
seconded
by
his
assistance
,
produce
the
most
wonderful
and
astonishing
effects
;
the
methods
that
seem
comtemptible
to
humane
eyes
overcome
the
wisest
and
the
most
subtile
contrivances
;
the
meanest
and
weakest
arrow
in
his
quiver
,
the
clownish
Fishers
of
Gallilee
,
will
baffle
and
confound
all
the
Sons
of
Wit
and
Speculation
;
the
most
accurate
amongst
them
(
who
had
been
train'd
from
their
infancy
in
the
Arts
of
Sophistry
and
Eloquence
)
stood
mute
and
stupid
before
those
new
Philosophers
,
who
came
to
discover
unto
us
life
and
immortality
.
The
Topicks
and
the
Methods
of
the
Athenian
Schools
were
swept
down
like
thin
Cobwebs
,
when
this
true
Light
appear'd
;
their
curious
Schemes
were
all
rejected
,
and
a
higher
Doctrine
than
any
that
was
formerly
taught
,
was
establish'd
upon
no
lower
Principles
,
than
the
evidence
and
demonstration
of
the
Spirit
;
the
little
knacks
of
the
Philosophers
that
consisted
most
in
the
shufflings
and
turnings
of
Words
and
Phrases
,
vanish'd
like
aery
Phantoms
,
when
Truth
it self
in
its
Meridian
Splendor
inspir'd
those
frail
men
,
can
we
attribute
this
their
Victory
to
any
thing
short
of
God
himself
?
Jer.
23
29.
His
word
is
like
a
fire
,
and
as
a
hammer
that
breaketh
the
rocks
in
pieces
.
So
the
Apostles
forc'd
their
way
through
Rocks
,
and
pierc'd
to
the
Center
of
mens
Souls
,
and
gain'd
to
the
obedience
of
Christ
those
hearts
,
that
one
would
think
were
altogether
inaccessible
;
they
pulled
down
strong
holds
and
lofty
imaginations
,
and
by
their
swift
and
universal
success
,
at
such
a
Time
,
and
against
such
Mountains
of
Opposition
,
they
gave
the
World
to
understand
,
that
their
Mission
was
from
above
.
And
here
are
the
Trophies
and
Triumphs
of
Christianity
,
the
wonderful
Propagation
of
our
Religion
made
it
evident
,
that
this
Fire
that
came
down
upon
the
Apostles
in
Cloven
Tongues
,
was
not
a
flitting
and
vagrant
Meteor
,
unfixt
and
moveable
,
but
a
solid
and
durable
Light
,
which
was
to
continue
in
the
Church
until
the
consummation
of
all
things
.
3.
HERE
we
may
consider
the
accomplishment
of
the
Promise
contain'd
in
the
fourth
Verse
.
They
were
all
filled
with
the
holy
Ghost
.
That
the
Apostles
were
inspir'd
by
God
,
is
beyond
all
contradiction
;
and
they
who
impute
their
Progress
in
the
Conversion
of
Nations
,
their
Languages
and
Miracles
,
their
divine
Reasonings
and
Revelations
to
any
ordinary
Cause
,
subvert
the
Principles
upon
which
our
Religion
stands
.
All
Civiliz'd
Nations
ancient
and
modern
do
acknowledge
the
possibility
of
a
Divine
Revelation
;
nay
,
that
it
is
reasonable
for
Mankind
to
expect
it
in
some
extraordinary
Cases
,
and
most
people
plead
it
in
favours
of
some
one
Custom
or
other
received
amongst
themselves
;
and
if
all
men
agree
in
this
,
that
it
is
reasonable
to
look
for
it
,
and
that
by
the
strength
of
Reason
,
we
may
distinguish
a
true
Revelation
from
what
is
counterfeit
:
What
should
harden
men
against
the
Christian
Religion
,
for
the
miraculous
Inspiration
which
the
Church
commemorates
this
Day
,
hath
stampt
upon
it
all
the
Characters
of
Divinity
that
our
Souls
can
think
of
,
even
when
they
examine
things
most
calmly
and
accurately
.
LET
us
therefore
thank
Almighty
God
,
that
he
gave
us
the
highest
assurances
of
our
Religion
,
that
he
made
our
hope
so
sixt
,
that
it
cannot
be
battered
;
for
when
we
read
that
the
Holy
Ghost
came
down
upon
the
Apostles
in
this
manner
,
we
may
conclude
infallibly
,
that
our
Lord
is
not
only
risen
from
the
dead
,
but
invested
also
with
the
highest
Power
at
the
right
hand
of
God
the
Father
.
The
Gifts
and
magnificent
Donatives
that
he
scattered
amongst
his
Subjects
when
he
enter'd
into
the
Heavens
,
sufficiently
convince
us
,
that
all
power
in
heaven
and
in
earth
is
given
unto
him
.
Matth.
To
his
Ascension
may
be
applied
that
of
the
Psalmist
,
Thou
hast
ascended
up
on
high
,
Psal.
68.18
thou
hast
led
captivity
captive
,
thou
hast
received
gifts
for
men
,
yea
,
for
the
rebellious
also
,
that
the
Lord
God
might
dwell
among
them
.
Let
us
say
then
as
the
Psalmist
invites
,
Psal.
34.
I
will
bless
the
Lord
at
all
times
,
his
praise
shall
continually
be
in
my
mouth
:
O
magnifie
the
Lord
with
me
,
v.
3.
and
let
us
exalt
his
Name
together
.
This
Effusion
of
the
Holy
Ghost
upon
the
Apostles
,
is
so
full
a
proof
of
his
Victory
,
that
now
we
lean
on
his
Promise
with
the
greatest
tranquillity
and
assurance
:
He
hath
ridden
prosperously
,
because
of
truth
,
Psal.
45.
and
meekness
,
and
righteousness
;
his
right
hand
hath
taught
him
terrible
things
;
the
enemies
of
his
Kingdom
fall
before
him
;
he
hath
broken
them
as
with
a
rod
of
iron
;
he
hath
dasht
them
in
pieces
,
like
a
potters
vessel
;
he
is
established
for
ever
King
in
Zion
.
The
meditation
of
this
fills
our
hearts
with
joy
and
gladness
,
that
our
Redeemer
,
who
is
bone
of
our
bone
,
and
flesh
of
our
flesh
,
hath
trodden
all
our
enemies
under
his
feet
.
We
have
this
hope
as
an
anchor
of
the
Soul
both
sure
and
steadfast
,
Heb.
6.19
.
and
which
entreth
unto
that
within
the
Veil
,
whither
the
forerunner
is
for
us
entered
,
even
Jesus
made
an
High
Priest
for
ever
,
after
the
order
of
Melchizedeck
.
NOR
are
we
to
think
that
because
now
he
is
encircled
with
Glory
and
Majesty
,
that
he
can
be
unmindful
of
us
no
more
than
he
was
when
he
was
compass'd
with
our
Infirmities
,
and
as
he
made
good
his
Promise
to
the
Apostles
,
and
sent
upon
them
the
Holy
Ghost
to
plead
his
cause
against
Infidelity
,
so
we
may
rely
on
his
Word
that
he
will
raise
us
again
unto
life
and
immortality
,
tho
our
dust
stould
mingle
with
all
the
scattered
Atoms
of
the
Creation
,
Phil.
3
21.
he
will
change
our
vile
bodies
that
they
may
be
fashion'd
like
unto
his
glorious
body
according
to
the
working
whereby
he
is
able
even
to
subdue
all
things
unto
himself
.
And
the
same
Apostle
assures
us
,
that
,
if
the
spirit
of
him
that
raised
up
Jesus
from
the
dead
dwell
in
us
,
Rom.
8.11
.
he
that
raised
up
Christ
from
the
dead
shall
also
quicken
our
mortal
bodies
by
his
Spirit
that
dwelleth
in
us
.
Thus
from
the
fulfilling
of
what
is
past
,
we
may
reason
our selves
into
the
belief
and
certainty
of
what
is
to
come
.
AND
let
us
thank
our
heavenly
Father
that
so
early
strengthen'd
the
hands
of
the
Apostles
against
Infidelity
and
Atheism
by
such
plentiful
effusions
of
the
Holy
Ghost
,
the
Cataracts
of
Heaven
seem'd
to
be
opened
,
and
the
Apostles
were
made
to
speak
with
irresistible
Wisdom
;
and
the
same
Spirit
is
given
unto
the
Church
(
in
proportionable
measures
as
her
necessities
require
)
to
the
end
of
the
World
,
especially
to
the
immediate
Servants
of
the
Sanctuary
,
if
they
do
not
wickedly
shut
their
Eyes
against
its
light
and
beauty
.
The
garments
of
the
Church
are
of
Needlework
variegated
with
the
manifold
Excellencies
of
the
Spirit
;
the
interchangeable
appearances
of
those
gifts
that
in
different
Figures
make
up
the
decorum
of
the
whole
,
were
not
so
entirely
confin'd
to
the
Primitive
Ages
,
but
that
his
more
immediate
Servants
are
furnished
in
all
periods
of
the
Church
according
to
the
nature
and
difficulty
of
their
undertaking
.
1
Cor.
12.4
,
5
,
6
,
7
,
8
,
9
,
10
,
11
,
12.
He
doth
not
give
all
gifts
to
every
one
,
but
parcels
them
out
with
that
heavenly
discretion
,
that
no
man
may
say
to
his
Brtoher
,
I
have
no
need
of
thee
,
therefore
the
Spirit
of
Love
scattereth
his
Donatives
so
as
at
once
to
supply
our
Necessities
and
advance
our
Charity
,
that
all
of
us
might
hang
upon
one
another
in
the
closest
Relations
and
dependencies
;
the
mystical
Body
of
the
Church
being
knit
together
by
Joints
,
and
Bands
as
is
the
Natural
.
NOW
when
we
add
unto
the
former
considerations
,
that
the
gifts
of
the
Spirit
did
not
only
seal
our
Religion
by
all
possible
external
evidence
in
the
Apostolical
Ages
,
but
that
now
the
very
same
Spirit
,
by
its
sanctifying
power
and
Vertues
unites
us
to
Christ
.
What
reason
have
we
to
rejoice
in
God
our
Saviour
?
It
is
the
Spirit
that
breaks
our
bonds
and
fetters
,
and
makes
us
run
the
Race
that
is
set
before
us
with
joy
and
alacrity
;
it
is
by
this
,
that
we
crucifie
the
flesh
with
the
affections
and
lusts
thereof
;
by
this
we
become
the
Temples
of
the
living
God
,
resolute
against
Temptations
,
humble
,
chast
,
sober
,
heavenly
minded
:
in
a
word
,
it
is
the
earnest
of
our
inheritance
the
Spirit
by
which
we
cry
,
Abba
,
Father
;
the
Spirit
that
helpeth
our
infirmities
,
and
makes
us
more
than
Conquerors
through
Jesus
Christ
that
loved
us
.
Can
there
be
any
more
ample
matter
of
Praise
?
What
is
it
can
loose
our
Tongues
unto
the
most
joyful
acknowledgments
,
if
this
does
not
?
Let
us
say
with
the
Psalmist
,
Psal.
145.
(
when
we
view
the
whole
Oeconomy
of
our
Redemption
)
I
will
extol
thee
my
God
,
O
King
,
and
I
will
bless
thy
Name
for
ever
and
ever
.
And
let
us
conclude
that
we
cannot
escape
if
we
neglect
so
great
a
salvation
,
Heb.
2.3
,
4.
which
at
the
first
began
to
be
spoken
by
the
Lord
,
and
was
confirmed
unto
others
by
them
that
heard
him
,
God
also
bearing
them
witness
both
with
Signs
and
Wonders
,
and
with
divers
Miracles
,
and
Gifts
of
the
Holy
Ghost
according
to
his
own
Will.
To
God
the
Father
,
Son
and
Holy
Ghost
,
be
Glory
,
Dominion
and
Power
,
for
ever
and
ever
.
Amen
.
A
SERMON
ON
PSALM
xxvi
.
v.
6.
I
will
wash
mine
hands
in
innocence
,
so
will
I
compass
thine
Altar
,
O
Lord
.
THIS
Psalm
is
David's
Appeal
to
the
Omniscience
of
God
as
to
his
own
Innocence
and
Integrity
,
and
it
seems
tacitly
to
refer
to
the
Calumnies
and
Slanders
propagated
against
him
during
the
Reign
of
Saul
;
and
therefore
he
puts
his
trust
in
the
strength
of
the
Almighty
,
that
he
should
never
be
shaken
by
the
fury
and
malice
of
his
Enemies
.
THE
Verse
that
I
have
read
is
but
a
part
of
that
Appeal
;
and
though
our
English
Version
reads
it
in
the
future
,
yet
the
scope
of
the
Context
,
the
Analogy
and
coherence
of
the
whole
allow
the
reading
of
it
in
the
[
](A51159-e35990-b)*
*
Vid.
Dr.
Hamm.
in
loc.
preterit
,
as
may
appear
easily
to
the
attentive
Reader
,
but
whether
the
one
or
the
other
is
not
so
much
my
business
to
enquire
.
This
is
certain
that
the
custom
of
Washing
before
Sacrifices
,
both
amongst
the
Jews
and
the
Gentiles
had
this
Moral
in
its
bosom
,
that
all
our
approaches
to
the
Divine
Majesty
(
especially
our
most
solemn
and
extraordinary
)
ought
to
be
performed
with
the
most
accurate
Preparation
,
purity
of
Mind
,
and
recollection
of
Spirit
;
therefore
the
Psalmist
,
as
a
part
of
hi●
Appeal
made
use
of
this
Argument
in
his
Defence
,
that
he
walked
in
his
Integrity
constantly
,
and
when
he
brought
his
Sacrifices
to
the
Altar
,
he
viewed
his
Soul
with
the
most
accurate
search
and
enquiry
,
to
see
if
there
was
any
thing
that
might
indispose
him
to
come
so
near
the
divine
Presence
.
THESE
words
have
in
them
no
remarkable
difficulty
;
they
are
a
plain
allusion
to
that
known
Custom
of
Washing
before
Sacrificing
,
both
amongst
the
Jews
and
the
Gentiles
.
All
the
Eastern
Nations
were
very
frequent
in
their
Washings
,
especially
before
they
approached
their
most
solemn
and
sacred
Mysteries
;
and
therefore
I
may
the
more
safely
apply
this
Text
to
the
highest
Mystery
amongst
the
Christians
,
which
is
the
Sacrament
of
the
Lords
Supper
,
which
now
requires
in
a
peculiar
manner
our
Attention
and
Meditation
.
IT
is
in
it self
by
the
confession
of
all
Christians
,
the
highest
Mystery
of
our
Religion
,
nay
all
the
Mysteries
of
it
gathered
together
in
one
;
and
therefore
all
the
Graces
of
the
Spirit
ought
to
adorn
our
Souls
when
we
come
so
near
unto
God
;
they
meet
together
at
this
Solemnity
all
of
them
in
their
highest
slight
and
Exaltation
.
I
shall
confine
my
Discourse
at
present
to
two
Particulars
.
-
1.
OUR
Duty
and
Obligation
of
coming
to
the
Sacrament
of
the
Lords
Supper
.
-
2.
I
will
direct
the
manner
of
our
coming
,
and
how
we
must
attempt
it
.
1.
LET
us
consider
our
Obligations
to
attend
this
Solemn
and
Magnificent
Entertainment
;
and
there
is
nothing
more
clear
if
we
consider
the
Authority
of
him
who
enjoins
it
.
God
upbraided
his
People
of
old
,
that
the
Nazarites
were
more
careful
and
observant
of
the
original
Rules
and
directions
of
their
founder
,
than
his
People
were
of
his
Laws
who
was
the
Creator
of
Heaven
and
Earth
.
All
the
Sects
of
Philosophers
up
and
down
the
World
,
thought
it
their
honour
and
their
interest
to
propagate
the
Opinions
of
the
first
of
their
Order
.
AND
will
our
dearest
Lord
and
Master
give
us
a
Command
of
the
highest
consequence
,
and
dare
we
refuse
to
obey
it
?
This
is
an
indignity
to
his
Authority
,
an
immediate
affront
to
his
Sovereignty
and
Power
.
How
highly
would
an
earthly
Prince
resent
an
injury
of
this
nature
?
Here
is
a
Feast
prepared
noble
and
plentiful
,
and
design'd
to
express
the
highest
kindness
and
respect
.
Prov.
9.
v.
2
,
3
,
4
,
5.
Matth.
22.
Luke
14.
This
Metaphor
is
used
by
Solomon
,
and
by
a
greater
than
Solomon
,
mystically
to
set
off
the
ingratitude
of
such
as
refuse
(
and
trample
upon
)
the
inestimable
offers
of
his
Love
and
Favour
.
WHEN
we
remember
who
invites
us
to
this
Feast
,
the
Author
and
finisher
of
our
Faith
,
whose
dominion
is
from
everlasting
to
everlasting
,
who
came
from
the
bosom
of
the
Father
to
rescue
us
from
the
bottomless
Abyss
of
our
miseries
;
is
it
not
the
highest
impudence
,
the
rudest
affront
to
the
Majesty
of
Heaven
,
the
most
daring
violation
of
his
Laws
,
to
slight
his
Invitation
?
When
we
add
to
this
the
consideration
of
those
things
that
are
provided
for
us
in
this
Feast
,
we
may
easily
see
the
folly
of
slighting
it
;
the
pardon
of
our
Sins
is
sealed
,
the
peace
and
tranquillity
of
our
Consciences
are
confirmed
,
our
spiritual
strength
and
fortitude
are
recruited
,
and
we
are
enabled
to
grapple
with
all
our
Enemies
more
successfully
;
we
are
strengthened
beyond
our
frailties
to
run
the
Race
that
is
set
before
us
.
ARE
not
we
by
our
baptismal
Vows
already
listed
under
his
Standard
?
Are
not
we
confederated
with
him
when
we
are
received
into
the
Christian
Church
?
How
inconsistent
is
it
with
our
spiritual
Allegiance
to
reject
the
offers
of
his
Love
,
and
trample
under
foot
his
most
solemn
Commands
?
This
is
treachery
and
perfidiousness
in
the
highest
degree
.
2.
CONSIDER
the
circumstances
of
his
Love
wherewith
this
Institution
was
appointed
.
He
lived
with
his
Disciples
for
a
considerable
time
in
the
full
exercise
of
Patience
,
Meekness
,
and
Humility
.
He
gave
them
an
Example
that
they
should
follow
his
steps
;
He
train'd
them
up
by
his
Sermons
and
by
his
Miracles
in
the
discipline
and
knowledg
of
his
Kingdom
and
Scepter
;
He
frequently
(
to
their
own
conviction
)
baffled
the
contradictions
of
the
Jews
,
and
endeavour'd
to
remove
their
prejudices
by
all
the
Methods
that
the
highest
Wisdom
and
Goodness
thought
proper
for
their
cure
.
He
proved
himself
to
be
the
true
Messias
by
many
infallible
Signs
,
and
now
at
last
when
he
had
run
out
the
course
of
his
publick
Ministry
,
and
solemnized
the
last
Passeover
;
and
was
ready
to
offer
himself
a
publick
Propitiatory
Sacrifice
for
the
sins
of
the
World
;
he
appointed
this
Sacrament
as
the
highest
,
the
last
,
and
the
most
solemn
Seal
and
Pledge
of
his
Love
to
the
Church
,
the
Abstract
and
Memorial
of
all
that
he
did
upon
Earth
,
and
of
all
that
he
taught
,
and
of
all
that
he
promised
in
the
World
to
come
,
the
conveyance
of
those
great
and
rich
Blessings
that
are
procured
by
his
Death
and
Passion
;
when
we
remember
,
I
say
,
such
a
confluence
of
endearing
circumstances
,
how
can
we
refuse
our
presence
and
obedience
?
How
strong
are
the
Charms
of
his
Love
?
What
heighth
of
Courage
,
what
degrees
of
Constancy
were
necessary
to
support
him
against
the
shock
of
so
many
Affronts
and
Indignities
?
Who
can
read
the
History
of
his
Passion
,
and
not
see
the
inconceivable
condescensions
of
God
?
Who
can
view
the
progress
of
that
Tragedy
and
not
be
astonished
;
when
we
consider
the
incomprehensible
Love
of
God
,
that
he
who
was
God
took
upon
him
the
form
of
a
servant
,
with
no
other
design
than
to
accomplish
the
work
of
our
Redemption
,
and
that
he
drew
the
Map
of
his
life
and
sufferings
in
this
ravishing
Ordinance
,
that
the
Church
might
remember
the
glorious
Adventures
of
his
Love
by
this
Eucharistical
Sacrifice
,
how
monstrous
is
the
ingratitude
,
if
we
seem
to
neglect
it
.
IN
that
Night
wherein
he
was
betrayed
,
how
Emphatick
and
how
full
of
Love
are
these
words
,
the
fury
of
his
Enemies
,
the
rage
and
malice
of
the
Jews
,
the
treachery
of
one
of
his
Disciples
,
the
faintness
and
weakness
of
all
of
them
,
could
not
so
divert
his
thoughts
,
but
that
our
greatest
concerns
were
next
his
very
heart
;
and
lest
we
should
forget
such
glorious
things
,
he
abridged
the
History
of
all
the
Gospel
in
this
one
plain
Rite
and
Institution
.
His
Life
and
Doctrine
,
and
all
the
proofs
of
our
Religion
he
sums
up
in
one
easie
Ceremony
;
so
that
this
Sacrament
is
the
Compend
of
all
Religion
,
the
very
Holy
of
Holies
,
and
the
top
of
all
Christian
joy
and
comfort
;
if
we
consider
such
circumstances
so
engaging
,
in
the
first
Institution
of
this
Sacrament
,
we
cannot
refuse
our
attendance
if
we
break
not
thorough
all
the
bonds
of
Piety
and
Humanity
,
and
renverse
all
the
Laws
of
gratitude
and
good
nature
.
3.
WE
may
easily
discern
our
Obligation
to
it
from
the
practice
of
the
first
Christians
,
and
the
value
put
upon
it
by
the
whole
Church
.
The
Apostles
and
their
Successors
for
the
first
three
hundred
years
were
very
frequent
in
the
celebration
of
this
Sacrament
,
it
was
a
part
of
their
daily
Worship
,
when
the
devotion
of
the
Christian
Church
was
vigorous
and
servent
;
they
could
not
live
without
the
daily
commemoration
of
the
Love
of
Jesus
.
This
Sacrament
was
the
most
substantial
and
highest
Cordial
that
he
left
for
the
support
of
the
Church
until
his
second
coming
again
;
therefore
the
Christians
of
all
Ages
looked
upon
it
with
so
much
veneration
and
regard
,
that
as
they
judged
themselves
obliged
to
come
unto
it
,
so
they
approached
it
with
the
strictest
preparations
,
with
all
the
solemnities
and
care
of
Fasting
,
Prayer
and
Humility
.
The
universal
deluge
of
Atheism
and
prophanity
that
overflows
the
whole
Island
in
which
we
live
is
much
to
be
imputed
to
the
contempt
and
neglect
ot
this
Sacrament
.
4.
WE
are
obliged
to
this
Attendance
,
because
it
is
the
peculiar
Character
of
Christianity
,
the
badge
of
our
Religion
,
and
the
livery
of
the
Crucified
Jesus
.
The
Rites
of
all
Religions
had
something
in
them
to
distinguish
both
the
Deity
that
was
worshipped
,
and
the
Votary
from
all
others
;
The
whole
System
of
the
Levitical
Oeconomy
was
but
a
distinction
of
the
Jews
from
all
other
Nations
,
and
all
the
Rites
of
that
ancient
Law
were
either
opposite
to
the
Zabian
Customs
,
or
directly
tended
to
preserve
them
from
Idolatry
.
The
Pagan
Sacrifices
every
where
had
some
one
significant
Ceremony
or
other
by
which
they
were
distinguish'd
from
the
Worship
of
other
Idols
,
and
the
Christians
by
this
Mystery
are
separated
from
the
rest
of
Mankind
who
are
without
the
houshold
of
Faith
.
This
Ordinance
in
the
Church
is
the
most
solemn
of
all
our
Mysteries
,
or
rather
the
concatenation
of
all
of
them
together
,
it
hath
no
foundation
in
,
nor
directions
from
the
light
of
Nature
;
and
therefore
it
derives
its
dignity
and
obligation
from
the
pure
Institution
of
our
Lord
and
Saviour
.
Hence
it
is
that
when
Men
are
guilty
of
sins
against
the
Moral
Law
,
their
Consciences
do
accuse
them
,
and
the
remembrance
of
their
folly
proves
uneasie
to
them
;
but
they
live
in
the
wilful
neglect
of
this
Sacrament
for
many
years
,
and
yet
they
are
as
quiet
and
undisturbed
in
their
omissions
as
if
they
were
the
most
innocent
;
the
reason
is
,
because
natural
Conscience
prompts
not
to
it
,
it
hath
its
original
immediately
from
our
Saviour's
Authority
,
and
this
consideration
alone
makes
us
inexcusable
if
we
neglect
it
,
because
by
it
we
are
distinguished
from
the
rest
of
mankind
;
it
is
so
peculiar
to
our
Religion
,
that
we
seem
to
renounce
it
,
unless
we
shew
the
highest
zeal
for
it
and
affection
to
it
.
Do
it
(
said
he
)
in
remembrance
of
me
.
There
is
no
Order
of
Men
have
any
such
Institution
;
it
is
our
Characteristick
;
that
wherein
we
triumph
;
that
wherewith
we
are
reproach'd
by
the
Pagans
:
that
whereby
we
express
our
love
to
our
Blessed
Saviour
,
and
avow
our selves
to
be
his
Disciples
in
the
face
of
all
danger
and
disgrace
.
This
very
consideration
should
move
us
the
rather
,
since
by
it
we
express
the
purest
love
and
affection
to
his
immediate
Worship
and
Obedience
;
therefore
St.
Paul
tells
us
,
that
by
this
we
shew
forth
the
Lords
death
till
he
come
,
i.
e.
we
openly
display
it
,
we
are
not
at
all
ashamed
of
it
,
we
flee
unto
it
in
our
greatest
difficulties
,
and
at
the
hour
of
death
as
to
our
safest
Sanctuary
and
Refuge
.
This
is
the
strong
Tower
that
defends
us
from
the
wrath
of
God
,
the
accusations
of
Devils
,
and
the
remorse
of
our
own
Consciences
.
We
are
in
this
Sacrament
to
shew
forth
the
Lords
death
,
1.
To
God
,
as
our
Atonement
.
2.
To
Men
,
as
our
Profession
.
3.
To
Devils
,
Heb.
4.15
,
16.
as
our
strongest
Refuge
and
Defiance
.
1.
WE
shew
it
forth
unto
God
as
our
Atonement
.
We
come
unto
God
the
Father
under
the
covert
of
his
Mediation
,
Having
therefore
such
a
high
Priest
,
we
may
come
boldly
unto
the
Throne
of
Grace
;
a
high
Priest
,
who
is
holy
,
harmless
,
and
undefiled
to
whom
all
power
in
Heaven
and
in
Earth
is
given
,
who
is
now
returned
from
the
Grave
victorious
,
and
by
his
Blood
makes
Intercession
for
us
in
the
Holy
of
Holies
;
he
lives
for
ever
at
the
right
hand
of
God
;
it
is
by
this
Blood
and
Sacrifice
that
we
plead
successfully
for
mercy
and
compassion
.
This
is
the
argument
that
God
himself
cannot
resist
(
if
urg'd
by
Faith
and
Charity
.
)
Our
Saviour
is
the
great
favourite
of
Heaven
,
and
interposes
in
in
all
our
necessities
,
we
lean
on
the
Merit
of
his
Sacrifice
as
on
the
surest
Pillar
of
our
hope
and
confidence
;
and
therefore
we
come
unto
God
by
him
as
by
our
Surety
and
our
Advocate
,
and
if
he
gave
us
his
Son
,
how
shall
he
not
with
him
also
give
us
all
things
we
need
.
2.
WE
shew
it
forth
unto
Men
;
we
openly
proclaim
that
we
will
not
desert
his
Standard
,
that
we
are
not
ashamed
of
Christ
crucified
;
that
we
are
Disciples
of
the
Cross
in
the
strictest
sense
;
Matth.
5.16
.
that
we
glory
in
it
as
our
most
honourable
Character
;
that
we
are
resolved
to
Let
our
light
so
shine
before
men
,
that
they
may
see
our
good
works
,
and
glorifie
our
Father
which
is
in
heaven
;
and
not
to
deny
him
before
Men
either
in
our
profession
or
in
our
practices
;
for
he
that
nameth
the
name
of
Jesus
must
depart
from
all
iniquity
.
3.
WE
shew
forth
his
Death
and
Sacrifice
in
open
defiance
of
all
the
Powers
of
Hell
,
Rom.
8.34
,
35.
Who
is
he
that
condemneth
?
it
is
Christ
that
died
,
yea
rather
that
is
risen
again
,
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
.
By
the
Death
of
Jesus
our
mouths
are
opened
unto
Songs
of
Triumph
and
Defiance
,
and
filled
with
joy
and
gladness
;
the
Devils
may
tremble
unto
fear
and
despair
when
they
see
us
listed
under
the
Standard
of
so
great
a
Captain
,
so
famous
a
Warriour
,
so
stedfast
,
and
resolute
a
Friend
,
who
for
us
and
for
our
Salvation
came
down
from
Heaven
.
All
their
objections
are
silenced
,
we
have
our
feet
upon
a
Rock
,
and
all
the
Armies
of
darkness
cannot
reach
us
;
the
Legions
of
Hell
may
cloath
themselves
in
their
most
terrible
appearances
,
and
tell
over
all
the
sad
stories
of
our
miscarriages
,
and
aggravate
them
to
the
highest
,
and
declare
how
often
we
have
sinned
,
and
in
what
instances
we
have
provoked
the
Majesty
of
God
,
against
what
Light
,
what
Reproofs
,
what
Illuminations
,
and
what
checks
of
Conscience
we
have
repelled
,
how
long
we
have
neglected
our
repentance
,
and
how
much
we
have
abused
his
Patience
;
against
all
these
formidable
accusations
,
the
Christian
hath
one
solid
answer
,
and
that
is
,
the
Death
of
Jesus
and
his
triumphant
Resurrection
from
the
dead
.
5.
OUR
Obligation
doth
appear
from
the
efficacy
and
excellency
of
this
very
Sacrament
.
It
is
the
great
Antidote
against
the
frailties
of
our
Nature
,
the
frequent
assaults
of
Temptation
,
and
the
wiles
and
stratagems
of
the
Devil
.
There
is
nothing
discourages
our
Adversaries
more
than
when
we
resolutely
prepare
our selves
to
receive
the
Holy
Sacrament
of
the
Lords
Supper
.
It
is
the
most
sovereign
Remedy
against
our
most
habitual
Vices
,
our
most
inveterate
Prejudices
,
our
most
stubborn
evil
Habits
.
It
is
the
most
significant
and
sensible
representation
of
the
Death
and
Passion
of
our
Lord
and
Saviour
;
and
therefore
all
the
Graces
of
the
Spirit
do
meet
in
their
vigour
and
exaltation
at
this
Sacrament
.
Cypr.
This
made
some
of
the
Ancients
admit
such
as
had
fallen
in
the
time
of
Persecution
sooner
to
the
peace
and
Communion
of
the
Church
,
than
their
ordinary
discipline
did
allow
,
because
there
was
a
Persecution
shortly
to
follow
;
therefore
it
was
not
thought
fit
to
leave
so
many
destitute
of
so
strong
a
Cordial
in
time
of
danger
,
but
were
the
rather
admitted
to
this
highest
act
of
Communion
,
that
they
might
be
strengthened
against
the
next
Encounter
of
the
Enemy
.
When
we
remember
how
soon
our
highest
zeal
grows
remiss
,
our
Devotion
cold
and
flat
,
our
Purposes
wavering
,
our
evil
Habits
grow
strong
,
and
our
Enemy
gains
ground
of
us
,
and
the
Spirit
of
God
begins
to
withdraw
from
us
,
and
we
cannot
tell
how
soon
we
may
be
judicially
hardened
against
the
most
effectual
Remedies
of
the
Gospel
:
How
great
need
have
we
then
of
such
a
strong
Remedy
against
our
faintness
and
weariness
,
to
settle
and
confirm
our
resolutions
?
to
blow
up
our
zeal
into
a
bright
and
unquenchable
flame
?
to
make
us
one
with
Christ
?
to
make
us
live
no
more
the
life
of
Nature
,
but
the
life
of
the
Faith
of
the
Son
of
God
.
6.
OUR
Obligation
to
frequent
this
Sacrament
doth
appear
from
the
nature
of
the
Mystery
it self
:
for
it
resembles
in
its
spiritual
tendencies
and
design
the
Feast
upon
the
remainders
of
the
Sacrifice
,
Vid.
Dr.
Cudworth
.
by
which
Feast
the
Votaries
did
solemnly
resign
themselves
to
the
service
and
worship
of
that
Deity
,
of
whose
Sacrifices
they
did
eat
.
1
Cor.
10.16
,
&c.
It
is
upon
this
ground
that
the
Apostle
proves
the
unlawfulness
of
Christians
going
to
the
Idol-feasts
upon
the
invitation
of
their
Pagan
Friends
:
for
by
just
interpretation
suchs
as
frequented
the
Idol-feasts
were
by
the
solemnities
of
their
Worship
oblig'd
to
adhere
to
the
service
of
that
Idol
,
since
they
were
partakers
of
the
Altar
of
Idols
,
they
had
the
most
solemn
fellowship
with
Devils
;
and
therefore
the
Apostle
concludes
,
that
they
could
not
be
partakers
of
the
Lords
table
and
of
the
table
of
Devils
.
When
we
come
to
this
Sacrament
we
are
in
the
strictest
league
and
union
with
Jesus
Christ
,
and
consequently
we
proclaim
to
the
World
that
we
are
entirely
his
,
that
we
not
only
renounce
all
idolatrous
Worship
,
but
that
we
adhere
to
his
service
and
obedience
with
greater
zeal
and
fidelity
.
7.
And
lastly
,
OUR
Obligations
do
appear
from
the
vanity
and
impertinence
of
those
Excuses
that
are
ordinarily
pretended
to
divert
Men
from
this
Ordinance
.
And
1.
LET
us
consider
their
Excuses
from
their
business
and
incumbrances
,
as
if
their
worldly
Affairs
might
engross
their
whole
time
.
Matth.
22.4
,
5
,
6.
Luke
14.18
,
19
,
20.
This
is
to
contemn
and
despise
all
the
glad
Tidings
of
the
Gospel
,
to
prefer
their
meanest
things
to
their
greatest
Concerns
,
to
dissemble
with
the
Almighty
,
who
knows
that
our
time
is
not
so
narrow
,
but
that
we
have
leisure
to
look
after
our
Souls
.
But
what
do
we
gain
by
such
foolish
and
treacherous
Excuses
?
Can
we
hide
the
darkest
retirements
of
our
Soul
from
the
Omniscience
of
Heaven
?
Or
is
there
any
thing
so
directly
opposite
to
the
nature
of
God
,
as
this
perfidious
Hypocrisie
?
It
is
true
,
We
cannot
serve
God
and
Mammon
both
together
,
yet
we
may
look
after
our
worldly
Business
in
subordination
to
our
Souls
;
but
if
we
must
so
serve
our
Mammon
as
to
neglect
the
Solemnities
of
Religion
,
we
then
plainly
make
it
our
God
,
and
renounce
the
hopes
of
Christianity
.
I
do
not
deny
but
that
at
some
time
or
other
a
Man
may
be
so
entangled
,
that
he
cannot
without
extraordinary
inconvenience
give
his
attendance
at
the
Lords
Table
:
but
when
his
business
is
made
his
ordinary
excuse
,
we
may
reasonably
presume
that
he
loves
this
World
more
than
God
,
and
the
promises
of
another
life
,
and
consequently
that
this
World
is
the
Idol
which
he
worships
with
the
strength
and
activity
of
his
Soul
.
Our
Saviour
lays
down
this
Maxim
,
that
where
our
hearts
are
,
there
our
treasure
is
also
.
Whatever
the
Object
is
that
devours
most
of
our
time
,
and
takes
up
our
strongest
thoughts
,
desires
and
endeavours
,
that
of
necessity
must
be
our
God
,
since
we
bestow
upon
it
the
highest
adoration
,
love
and
esteem
.
Let
us
not
then
so
often
excuse
our
absence
by
our
wordly
Affairs
,
lest
we
should
come
at
length
to
say
that
there
are
no
portions
of
our
time
due
to
God
,
nor
to
the
thoughts
of
another
life
.
But
when
we
invite
you
to
the
holy
Sacrament
,
we
do
not
persuade
you
to
abandon
your
business
for
ever
,
that
may
again
return
in
its
season
,
and
with
the
greater
success
too
,
when
you
acknowledg
God
in
all
your
ways
,
and
are
sensible
that
his
Providence
interposes
in
the
meanest
accidents
of
our
life
:
Nay
this
pretended
excuse
from
the
variety
of
our
incumbrances
is
against
the
common
sense
of
Mankind
;
for
all
Nations
have
allowed
large
portions
of
their
time
for
their
publick
Devotion
,
and
they
reckoned
that
the
more
religious
they
were
,
by
so
much
the
more
they
prospered
.
2.
SOME
excuse
themselves
by
the
multitude
of
their
Scruples
,
and
that
they
cannot
compose
their
Consciences
after
their
most
serious
endeavours
.
In
that
case
they
are
obliged
to
go
to
their
spiritual
Guides
,
who
are
sent
by
God
to
inform
their
Consciences
to
confirm
their
Faith
,
to
clear
and
explain
the
nature
of
this
Mystery
,
and
to
direct
them
in
all
the
steps
of
their
approach
towards
it
;
we
cannot
then
be
excused
by
our
Scruples
when
they
might
be
removed
in
the
regular
Method
of
Gods
appointment
.
3.
SOME
are
discouraged
upon
the
sight
of
their
sins
to
approach
so
great
a
Mystery
.
And
without
all
doubt
unless
they
are
sincere
and
peremptory
in
their
penitential
resolutions
,
they
ought
not
to
thrust
themselves
so
near
the
presence
of
the
Almighty
;
but
such
as
are
humbled
at
the
sight
of
their
sins
,
and
can
appeal
unto
God
that
they
desire
now
at
last
to
be
freed
from
their
burden
,
this
Sacrament
in
its
nature
and
tendency
is
designed
for
them
,
for
penitent
and
broken-hearted
Sinners
,
for
he
came
not
to
call
the
righteous
but
sinners
to
repentance
.
The
danger
of
receiving
unworthily
is
very
great
,
but
the
danger
of
contemning
and
vilifying
a
plain
Institution
of
our
Saviours
,
perhaps
,
is
of
an
equal
if
not
of
more
terrible
consequence
.
For
they
do
nothing
less
than
provoke
the
Lord
to
jealousie
,
i.
e.
they
set
up
other
Gods
to
worship
,
and
trample
upon
his
most
sacred
and
plainest
Institutions
.
4.
THEY
excuse
themselves
from
their
hopes
of
after
amendment
and
greater
preparations
;
but
this
is
the
most
pernicious
subterfuge
that
can
be
invented
.
Our
time
runs
away
,
our
spiritual
strength
is
decayed
,
our
Hearts
are
more
and
more
hardened
against
the
Gospel
;
and
is
it
safe
for
us
under
so
many
disadvantages
to
delay
our
Cure
one
moment
longer
?
Now
while
it
is
called
to
day
harden
not
your
hearts
as
in
the
provocation
;
Psalm
95.
and
do
not
fright
your selves
from
your
Duty
by
such
idle
and
impertinent
Excuses
;
that
because
your
preparation
is
necessary
,
your
absence
is
excusable
.
Such
reasonings
are
intolerable
,
we
ought
to
conclude
rather
,
that
because
our
presence
is
indispensible
,
therefore
our
preparation
ought
to
be
the
more
accurate
and
seasonable
.
When
we
consider
the
whole
Affair
more
maturely
,
we
may
easily
see
that
they
who
make
light
of
the
holy
Sacrament
seem
to
renounce
their
Baptism
;
since
the
Vows
of
Baptism
are
again
reinforced
and
made
stronger
,
and
if
we
do
not
disown
them
,
why
do
not
we
gladly
renew
them
?
IN
the
second
place
,
I
promised
to
direct
your
approaches
to
the
Holy
Table
.
All
which
may
be
summ'd
up
in
the
words
of
St.
Paul
to
the
Corinthians
,
Let
a
man
examine
himself
and
so
let
him
eat
of
this
bread
.
for
he
that
eateth
and
drinketh
unworthily
,
eateth
and
drinketh
damnation
to
himself
.
Which
last
words
the
Apostle
added
not
to
keep
us
back
from
the
Communion
,
but
to
make
us
more
impartial
,
strict
,
and
accurate
in
our
trial
and
preparation
.
It
is
gross
stupidity
and
ignorance
to
think
that
by
shunning
the
Sacrament
of
the
Lords
Supper
we
may
escape
damnation
;
for
the
very
sins
in
which
we
continue
unreform'd
,
and
which
indispose
us
for
the
Eucharist
,
are
the
true
causes
of
Damnation
;
there
is
no
help
then
but
to
be
rid
of
our
sins
by
the
most
ingenuous
remorse
and
Contrition
,
to
search
and
try
our
ways
,
and
to
turn
again
unto
God
,
in
the
use
of
all
his
holy
Institutions
.
And
that
I
may
direct
you
in
this
previous
examination
and
trial
;
Let
me
advise
you
in
the
First
place
,
To
retire
for
some
convenient
time
where
you
may
take
your self
alone
for
the
subject
of
your
thoughts
and
reflections
.
Certainly
this
work
cannot
be
perform'd
in
a
hurry
,
it
requires
a
serious
and
sober
consideration
:
the
Memory
must
be
employed
to
bring
back
our
sins
to
our
present
view
:
the
Judgment
to
determine
without
fallacy
and
disguise
what
the
state
of
thy
Soul
is
,
and
the
Affections
must
be
wrought
upon
suitably
to
our
condition
.
Examination
of
ones
self
is
one
of
the
most
difficult
undertakings
,
the
Conscience
is
intricate
,
and
our
Hearts
are
deceitful
,
and
we
are
apt
too
often
to
extenuate
the
grossest
follies
and
miscarriages
by
favourable
and
benign
interpretations
:
therefore
are
we
to
retire
from
the
noise
and
clamour
of
the
World
,
that
our
Souls
may
be
clear
and
serene
like
those
Regions
of
the
Air
,
that
are
above
Storms
and
Tempests
:
where
no
Vapour
,
no
Wind
can
enter
:
we
are
to
apply
the
utmost
strength
of
our
Souls
to
this
one
thing
,
and
therefore
we
are
to
gather
our
thoughts
into
a
recolected
frame
,
and
not
suffer
them
to
wander
abroad
until
we
have
brought
this
Affair
to
some
desirable
event
.
WE
are
to
meet
with
God
in
the
most
comfortable
and
sublime
Ordinance
,
and
to
dress
our
Souls
in
their
best
Robes
and
Wedding-garments
.
We
are
to
come
to
this
Feast
with
pure
intentions
,
and
to
arm
our selves
with
the
whole
armour
of
God
,
and
against
every
Limb
of
the
body
of
Death
.
We
are
to
set
the
pure
Law
of
God
before
our
Eyes
,
and
faithfully
to
compare
our
actions
with
it
,
and
do
you
think
that
this
can
be
done
by
a
superficial
glance
?
or
can
we
renverse
so
easily
what
is
so
deeply
rooted
in
our
Nature
and
frame
:
can
we
by
the
slightest
attempt
overturn
the
works
of
Satan
?
Eccles.
12.14
.
When
we
remember
that
we
are
to
be
judged
for
every
secret
thought
,
Matth.
12.36
.
and
every
idle
word
,
and
every
evil
deed
,
2
Cor.
5.10
.
how
impartial
and
accurate
ought
we
to
be
in
this
Examination
?
when
we
compare
our
lives
with
the
Law
of
God
,
what
a
formidable
Army
of
our
sins
do
we
at
first
view
perceive
?
Our
omissions
,
our
careless
performance
of
what
we
do
,
our
injuries
towards
others
,
our
foolish
impertinent
,
and
uncharitable
Censures
of
many
,
our
breach
of
former
Promises
and
Resolutions
,
the
hardness
of
our
Hearts
against
the
various
Methods
of
Gods
Goodness
,
Patience
and
Providence
,
against
the
light
,
reproofs
,
and
directions
of
our
own
Consciences
,
and
the
honour
of
our
most
holy
Profession
;
now
when
we
have
gotten
such
a
sight
of
our
sins
,
the
Prayer
of
the
Publican
in
the
Temple
becomes
us
,
Lord
be
merciful
to
me
a
sinner
.
2.
WHEN
you
have
made
an
impartial
discovery
of
your
Condition
,
judge
thy self
with
all
severity
:
for
if
we
judge
our selves
,
we
shall
not
be
judged
of
the
Lord
.
We
are
not
to
judge
our selves
blindly
and
with
precipitation
,
but
upon
a
full
and
clear
evidence
of
our
Condition
:
nor
is
it
enough
to
pass
sentence
against
our selves
in
general
forms
,
to
acknowledge
that
we
are
sinners
,
but
we
must
confess
our
particular
sins
,
such
as
are
our
sins
in
a
special
manner
,
either
by
habitual
custom
,
temperament
of
Body
,
ordinary
Society
,
or
by
any
other
accident
or
te●●ation
:
for
without
this
particular
and
ingenuous
confession
we
are
not
ashamed
of
what
we
have
done
,
and
consequently
not
truly
penitent
.
Let
us
therefore
neither
hide
nor
extenuate
our
sins
before
God
to
whose
Eyes
all
things
are
naked
and
open
,
and
whose
word
divides
between
the
soul
and
the
spirit
,
who
knows
our
thoughts
afar
off
,
and
the
very
first
tendencies
of
our
Soul
towards
evil
.
Apply
the
confession
of
the
prodigal
Son
to
thy
particular
state
,
Luke
16.
and
say
with
true
contrition
and
humility
,
I
have
sinned
against
heaven
and
in
thy
sight
,
and
am
no
more
worthy
to
be
called
thy
son
.
THE
Grace
of
God
cannot
grow
to
any
ripeness
and
perfection
but
in
the
Soul
that
is
truly
humble
,
and
that
sensibly
feels
it self
in
the
most
destitute
condition
,
unless
our
Saviour
speedily
interpose
for
our
recovery
,
and
there
is
no
Method
so
proper
to
make
us
truly
humble
,
as
to
see
our selves
without
disguise
,
naked
,
as
in
the
sight
of
God
.
When
we
are
stript
of
our
Excuses
,
and
artificial
coverings
,
by
which
we
endeavour
to
hide
our selves
from
our
Neighbours
,
then
we
see
the
vast
distance
that
is
between
the
pure
Laws
of
our
Religion
,
and
our
loose
,
careless
and
disordered
lives
.
God
is
present
with
us
at
all
times
,
and
his
Eyes
pierce
to
the
Center
of
our
Spirits
;
Let
us
therefore
go
to
the
bottom
of
the
Sore
,
and
examine
our
actions
by
that
infallible
Rule
of
his
Word
,
and
then
we
must
condemn
our selves
in
the
most
serious
,
and
afflictive
strain
of
true
remorse
and
contrition
;
and
therefore
we
find
that
the
most
eminent
Saints
have
been
most
accurate
and
impartial
,
in
censuring
their
own
sins
and
transgressions
,
they
were
more
ingenuous
than
their
most
watchful
Enemies
to
aggravate
their
own
follies
.
Psalm
73.21.22
.
Thus
my
heart
was
griev'd
(
saith
the
Psalmist
)
and
I
was
pricked
in
my
reins
,
so
foolish
was
I
and
ignorant
,
I
was
as
a
beast
before
thee
.
3.
WE
are
to
approach
this
Sacrament
with
strong
resolutions
at
last
to
be
revenged
on
our
sins
.
Let
us
reason
our selves
out
of
our
former
idleness
and
sloth
;
if
we
are
truly
griev'd
for
our
sins
,
we
must
break
thorough
the
ordinary
Obstacles
that
formerly
kept
us
in
bondage
.
Is
there
no
strength
in
this
Sacrament
to
break
those
Iron
bars
by
which
we
are
shut
up
under
the
power
of
our
sins
?
Are
our
bonds
so
strong
that
they
cannot
be
shaken
off
?
Are
our
Appetites
so
violent
and
unruly
that
they
cannot
be
resisted
?
Were
not
others
encompassed
with
the
same
flesh
and
infirmities
,
and
yet
happily
made
free
?
And
shall
we
miserably
groan
under
the
load
of
our
sins
,
even
though
we
feel
that
they
make
us
hateful
to
God
?
Nay
,
let
us
cast
our selves
under
the
compassionate
Eye
of
our
blessed
Lord
and
Master
,
and
beseech
him
,
that
he
would
let
us
feel
the
power
of
his
Resurrection
;
and
break
our
Captivity
,
that
he
would
let
us
know
that
He
that
is
in
us
is
stronger
than
He
that
is
in
the
World
;
that
his
Wisdom
and
Strength
may
interpose
to
help
our
weakness
and
folly
;
that
He
would
gird
his
victorious
Sword
upon
his
thigh
,
and
eradicate
our
evil
Habits
:
Let
God
arise
,
and
let
his
Enemies
be
scattered
,
and
fly
before
his
presence
.
Our
resolutions
must
not
only
be
vigorous
and
fervent
,
but
fixt
against
particular
sins
to
which
our
inclinations
are
more
violent
and
forward
.
4.
COME
unto
the
Holy
Table
with
full
trust
in
the
mercy
of
God
.
He
will
not
quench
the
smoaking
flax
,
nor
will
he
break
the
bruised
reed
.
He
blows
upon
the
first
sparks
of
Sincerity
until
they
are
flam'd
into
perfect
zeal
and
Devotion
.
John
4.
The
Waters
that
He
gives
are
a
Well
of
water
springing
up
unto
life
eternal
.
He
will
perfect
that
which
he
hath
begun
.
Phil.
1.6
.
The
goodness
of
God
and
the
incomprehensible
Love
of
Jesus
are
immovable
Pillars
of
our
Faith
;
and
therefore
we
are
to
fill
our
Eyes
with
a
prospect
of
Mercy
.
He
will
not
deal
rigidly
with
us
,
neither
will
he
upbraid
us
with
our
former
guiltiness
,
when
we
are
prostrate
at
his
feet
,
when
we
plead
with
him
by
his
boundless
Compassion
and
the
Abyss
of
our
miseries
.
The
Blood
of
Jesus
is
the
true
Atonement
,
and
propitiation
for
the
sins
of
the
World
;
So
reasons
the
Author
to
the
Hebrews
,
Heb.
9.13
,
14
,
15.
that
the
blood
of
Jesus
must
be
of
(
infinitely
)
greater
force
than
that
of
Bulls
and
Goats
,
and
the
ashes
of
an
Heiser
;
for
he
offered
himself
without
spot
unto
God
,
and
that
through
the
eternal
Spirit
,
and
therefore
he
lives
for
ever
to
make
intercession
for
us
,
and
if
we
believe
the
sufficiency
and
merit
of
his
Sacrifice
,
we
must
also
be
persuaded
of
the
real
efficacy
of
this
Sacrament
to
convey
the
Merits
of
Christs
blood
to
every
penitent
Communicant
.
This
may
be
easily
discern'd
by
its
contrary
influence
on
the
prophane
and
impenitent
;
If
he
that
eats
and
drinks
unworthily
,
eats
and
drinks
damnation
,
then
certainly
it
it
must
convey
life
,
strength
,
light
and
comfort
to
the
truly
penitent
.
Indeed
,
when
we
look
narrowly
to
the
nature
of
it
,
it
is
one
of
the
surest
Pillars
of
our
Faith
;
for
this
we
do
in
remembrance
of
his
Death
and
Passion
;
and
his
blood
that
speaketh
better
things
than
the
blood
of
Abel
,
is
still
of
the
same
force
and
value
with
God
.
Let
us
not
therefore
entertain
narrow
Notions
of
the
Almighty
as
if
he
delighted
in
the
death
of
sinners
,
as
if
he
took
pleasure
in
their
miseries
;
for
God
is
Love
,
and
it
is
below
his
infinite
Majesty
to
crush
to
ruin
and
destruction
such
as
appeal
to
his
Mercy
.
If
thou
hatest
thy
sins
,
if
thou
perceivest
how
vile
they
make
thee
,
and
how
miserable
,
if
thou
implore
the
goodness
of
God
to
deliver
thee
,
thy
freedom
is
already
begun
,
and
God
will
advance
it
into
a
full
Victory
.
5.
COME
unto
this
Sacrament
reconciled
to
thy
Brother
;
Peace
and
Love
are
the
dispositions
that
make
our
Souls
fit
Mansions
for
the
Holy
Ghost
;
the
vapours
and
smoak
of
Contention
drive
him
from
our
Habitations
.
This
is
one
of
our
Saviours
great
directions
in
his
Sermon
on
the
Mount
;
Matth.
5.23
.
therefore
if
thou
bring
thy
gift
to
the
Altar
,
and
there
rememberest
that
thy
brother
hath
ought
against
thee
,
leave
there
thy
gift
before
the
Altar
,
go
thy
way
,
first
be
reconciled
to
thy
brother
,
and
then
come
and
offer
thy
gift
.
If
the
Sacrament
of
the
Altar
be
not
here
strictly
meant
,
yet
by
the
nearest
Analogy
and
consequence
it
is
intended
;
and
the
most
judicious
Interpreters
think
that
our
Saviour
gave
this
direction
,
with
a
special
Eye
to
that
Sacrament
,
which
he
was
afterwards
to
appoint
.
And
the
same
direction
for
the
matter
is
repeated
,
Matth.
6.14
.
If
you
forgive
men
their
trespasses
,
your
heavenly
Father
will
also
forgive
you
.
Matth.
18.24
,
&c.
The
unreasonable
rigidity
of
the
Bankrupt-servant
towards
his
fellow
,
is
loathsom
in
the
Eyes
of
God
and
of
all
good
men
.
We
are
exhorted
by
St.
Peter
,
1
Pet.
2.1
.
to
lay
aside
all
malice
and
all
guile
,
and
hypocrisies
and
envies
,
and
all
evil
speakings
.
And
we
are
inform'd
by
St.
Paul
,
Gal.
5.
that
Love
is
the
fulfilling
of
the
Law
,
and
that
the
works
of
the
flesh
are
manifest
,
among
which
are
reckon'd
hatred
,
variance
,
emulations
,
wrath
,
strife
,
seditions
,
heresies
,
but
the
fruit
of
the
Spirit
is
love
,
joy
,
peace
,
long-suffering
,
gentleness
,
goodness
,
faith
,
meekness
,
temperance
.
When
we
consider
the
nature
of
our
Religion
,
the
whole
tendency
and
design
of
the
Gospel
,
we
must
conclude
that
there
is
nothing
more
opposite
unto
its
harmonious
and
blessed
temper
,
than
malice
and
revenge
;
and
therefore
we
must
be
ruled
by
other
measures
than
those
that
prevail
most
in
the
World
.
He
is
thought
mean-spirited
,
low
and
abject
that
is
ready
to
forgive
an
injury
,
yet
it
is
the
height
of
true
Courage
and
Magnanimity
,
if
we
consider
the
whole
Scheme
of
our
Religion
,
how
much
it
is
twisted
with
meekness
,
gentleness
,
and
charity
;
or
the
supreme
Authority
of
God
,
to
whom
Vengeance
doth
belong
,
our
own
in
inward
Peace
and
Tranquility
,
or
the
order
and
settlement
of
publick
Societies
,
we
cannot
refuse
to
comply
with
our
Saviour's
direction
,
Coloss.
3.12
,
13
,
14.
and
therefore
St.
Paul
commands
us
,
that
as
we
desire
to
approve
our selves
the
Elect
of
God
,
holy
and
beloved
,
that
we
put
on
bowels
of
compassion
,
kindness
,
humbleness
of
mind
,
meekness
,
long
suffering
,
forbearing
one
another
,
if
any
man
have
a
quarrel
against
any
,
and
that
above
all
we
put
on
Charity
which
is
the
bond
of
perfectness
.
True
and
universal
Charity
is
the
great
glory
and
perfection
of
our
Religion
,
in
which
Christians
ought
to
outshine
all
others
.
It
is
that
by
which
we
resemble
our
Father
above
,
and
prove
our selves
to
be
his
off-spring
in
the
highest
and
truest
sense
.
Our
blessed
Saviour
,
after
He
had
commanded
us
to
love
our
Enemies
,
concludes
with
this
,
Matth.
5.48
.
Be
ye
therefore
perfect
as
your
Father
which
is
in
heaven
is
perfect
.
The
Jews
themselves
who
were
indulged
,
or
rather
connived
at
,
to
be
more
rugged
and
untractable
than
the
Christians
,
were
yet
obliged
to
shew
many
acts
of
benevolence
to
their
Enemies
of
their
own
Nation
and
Profession
.
Exod.
23.45
.
And
many
of
the
Philosophers
did
look
upon
the
forgiving
of
injuries
as
an
instance
of
true
Valour
and
Fortitude
.
Sen.
Magni
animi
est
injurias
despicere
.
NEXT
,
Let
us
consider
,
that
Hatred
,
and
Variance
,
and
Strife
,
make
us
unfit
for
any
particular
act
of
Worship
,
and
therefore
are
we
commanded
in
our
Prayers
to
lift
up
holy
hands
without
wrath
and
doubting
.
And
secondly
,
Contention
and
Enmity
exclude
us
from
all
hopes
of
Pardon
,
as
oft
as
we
say
the
Lords
Prayer
,
we
appeal
to
the
Omniscience
of
God
,
that
we
desire
to
be
pardoned
no
otherwise
than
we
heartily
pardon
and
forgive
the
lesser
injuries
of
our
Brethren
done
to
us
,
and
if
we
retain
in
our
hearts
the
seeds
of
Rancour
and
Malice
against
our
Brethren
,
we
pronounce
sentence
against
our selves
,
we
change
our
Prayers
into
imprecations
,
and
instead
of
the
great
blessings
of
Peace
and
Pardon
,
we
are
consign'd
over
to
the
saddest
doom
and
horrour
.
Then
let
us
consider
that
if
we
are
commanded
to
lay
aside
our
prejudices
and
evil
designs
against
such
as
have
provoked
us
,
how
much
more
ought
we
to
forbear
affronting
of
them
who
were
never
injurious
to
us
;
and
therefore
we
must
recompence
evil
for
evil
to
no
Man
,
we
must
be
tender-hearted
and
charitable
to
the
poor
and
necessitous
;
Alms
and
Fasting
are
said
to
be
the
two
Wings
by
which
our
Prayers
fly
to
the
Throne
of
God
;
the
Providence
and
Promise
,
the
Power
and
Goodness
of
God
,
are
all
engaged
in
defence
of
the
charitable
Man
;
this
is
the
universal
Voice
of
the
New
and
Old
Testament
,
the
language
of
Nature
and
Religion
;
Jew
and
Gentile
,
do
acknowledge
it
from
all
the
ties
of
Virtue
and
Humanity
.
Let
us
therefore
remember
the
hardships
of
them
who
are
indigent
,
their
sad
groans
and
lamentable
sighs
,
and
according
to
our
ability
relieve
them
,
not
scrupulously
weighing
our
own
strength
,
so
much
as
their
straits
and
calamity
.
Let
us
not
lay
up
treasure
upon
earth
,
Matth.
where
moth
and
rust
doth
corrupt
,
but
in
heaven
,
where
they
are
not
expos'd
to
any
danger
or
decay
,
still
remembring
,
that
he
that
soweth
sparingly
shall
reap
sparingly
.
When
we
are
thus
far
prepar'd
we
cannot
but
feel
the
sharpest
hunger
after
this
spiritual
Food
;
our
Souls
are
then
inflam'd
with
the
strongest
desires
,
we
breath
after
God
in
the
affections
and
language
of
the
Psalmist
;
As
the
Hart
panteth
after
,
the
Water-brooks
,
Psalm
42.
verse
1
,
2.
so
panteth
my
soul
after
thee
,
O
God
,
my
soul
thirsteth
for
God
,
for
the
living
God
,
when
shall
I
come
and
appear
before
God
?
When
shall
I
converse
with
him
in
the
most
intimate
manner
,
that
this
state
of
frailties
and
weaknesses
can
allow
of
?
The
Solemnities
of
Religion
recruit
our
strength
against
our
Lusts
and
corruptions
,
we
are
made
more
chearful
and
resolute
to
grapple
with
our
Enemies
,
when
we
feel
the
influences
of
his
Spirit
uniting
us
to
God
,
and
exposing
to
our
view
all
our
former
sins
in
all
their
deformities
;
we
conclude
from
such
excellent
beginnings
,
that
we
shall
be
made
more
than
Conquerours
through
Jesus
Christ
that
loved
us
;
and
we
resign
our selves
to
his
conduct
and
goodness
,
and
by
them
we
put
to
silence
all
our
fears
and
anxieties
,
Why
art
thou
cast
down
,
O
my
Soul
,
Psalm
42.11
.
and
why
art
thou
disquieted
within
me
?
hope
thou
in
God
for
I
shall
yet
praise
him
,
who
is
the
health
of
my
Countenance
and
my
God
.
To
God
the
Father
,
Son
,
and
Holy
Ghost
,
be
all
Praise
,
Power
and
Dominion
,
for
evermore
.
Amen
.
A
SERMON
Preached
at
the
FUNERAL
Of
the
Right
Honourable
WILLIAM
Viscount
of
Strathallan
,
Lieutenant-General
of
all
His
MAJESTIES
Forces
within
the
Kingdom
of
SCOTLAND
:
At
Inverpeffray
,
April
4.
1688.
LONDON
,
Printed
,
for
Joseph
Hindmarsh
,
at
the
Golden
Ball
over
against
the
Royal
Exchange
in
Cornhil
.
1693.
A
SERMON
ON
JOHN
xi
.
25.
Jesus
said
unto
her
,
I
am
the
Resurrection
and
the
Life
;
he
that
believeth
in
me
,
though
he
were
dead
,
yet
shall
he
live
.
Compared
with
1
Cor.
15.12
,
13
,
14.
Now
,
if
Christ
be
preached
,
that
he
rose
from
the
dead
,
how
say
some
among
you
,
that
there
is
no
resurrection
from
the
dead
?
But
if
there
be
no
resurrection
of
the
dead
,
then
is
Christ
not
not
risen
;
and
if
Christ
be
not
risen
,
then
is
our
preaching
vain
,
and
your
faith
is
also
vain
.
THE
first
Sentence
that
I
have
read
,
is
placed
in
the
Frontispiece
of
the
Office
for
the
Burial
of
the
Dead
;
the
clear
foresight
we
have
of
our
after
subsistence
,
being
the
only
,
and
the
strongest
Antidote
against
the
Terrors
of
Death
,
and
the
Solemnities
of
our
Entrance
into
the
Grave
.
What
more
proper
to
be
told
the
Sisters
of
Lazarus
,
than
that
which
rais'd
their
thoughts
from
the
Corruptions
of
the
Earth
,
to
that
State
of
Celestial
Vigour
,
to
which
we
shall
arrive
one
day
,
when
we
shake
off
the
Dishonours
of
Weakness
and
Mortality
.
The
Article
of
the
Resurrection
is
the
great
Pillar
of
the
Christian
Faith
,
the
Corner-stone
of
our
Religion
;
our
Hope
is
founded
on
it
:
and
,
as
the
Apostle
reasons
,
our
Belief
without
it
is
but
one
continued
Fable
and
Imposture
.
This
alone
hath
in
it
the
Strength
and
Quintescence
of
all
Consolation
;
and
there
is
no
remedy
against
our
present
Trouble
,
but
to
believe
our
condition
shall
be
changed
into
a
better
.
Humane
Nature
feels
it self
relieved
by
no
other
thought
,
than
the
sure
prospect
of
our
happiness
to
come
:
The
wise
sayings
and
pretty
knacks
of
the
Philosophers
,
who
had
no
view
of
the
Resurrection
,
did
avail
but
little
to
support
the
Mind
against
Grief
and
Sorrow
.
So
S.
Paul
concludes
,
that
if
in
this
life
only
we
had
hope
,
Cor.
we
were
of
all
men
the
most
miserable
.
There
was
indeed
a
general
Tradition
of
the
Immortality
of
the
Soul
,
that
had
overspread
Mankind
;
and
so
much
we
might
gather
from
the
Writings
of
Cicero
and
Seneca
.
But
to
believe
,
that
the
dispers'd
parts
of
a
Mans
Body
shall
be
rang'd
and
dispos'd
into
their
true
order
and
situation
,
after
they
have
been
scatter'd
thorough
all
the
Corners
of
the
Earth
,
that
they
shall
be
reduc'd
unto
a
temper
fit
to
serve
the
Soul
in
all
its
Vital
Functions
,
that
those
Atoms
shall
be
joyn'd
to
that
Spirit
from
whom
they
have
been
separated
,
was
and
is
the
peculiar
Belief
of
the
True
Church
.
WE
cannot
think
of
our
utter
Dissolution
,
without
horror
and
amazement
;
we
are
naturally
enemies
to
Sadducism
,
and
death
in
its
strictest
Notion
.
The
most
barbarous
Nations
have
something
in
their
Rites
and
Religious
Ceremonies
,
that
carry
their
thoughts
beyond
the
Grave
.
Abitic
,
laetum
,
fera
,
somnus
,
festus
abitionem
antiqui
dicebant
mortem
.
Apud
Meursium
lib.
de
funere
,
cap.
1.
The
very
Phrase
by
which
the
ancient
Romans
did
express
Death
,
let
us
see
,
that
they
could
not
with
patience
think
of
being
entirely
extinct
and
annihilated
,
when
their
Souls
left
their
earthly
habitations
.
As
for
the
Jews
,
they
could
not
but
be
fully
acquainted
with
the
Doctrine
of
the
Resurrection
,
though
not
from
the
Law
of
Moses
;
yet
the
sayings
of
their
Wise
Men
,
the
Comments
and
Predictions
of
their
Prophets
,
the
Traditions
of
the
Patriarchs
did
establish
them
fully
in
the
Belief
of
the
Resurrection
.
As
we
are
informed
by
the
Prophecies
of
Daniel
and
Job
:
And
many
of
them
that
sleep
in
the
dust
of
the
earth
shall
awake
,
Dan.
12.2
,
3.
some
to
everlasting
life
,
and
some
to
shame
and
everlasting
contempt
;
and
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
.
Could
any
of
the
Christians
prophesie
with
greater
assurance
of
the
Resurrection
than
Job
?
'T
is
true
,
that
some
understand
this
place
in
another
sense
;
yet
the
expressions
being
duly
weighed
,
do
carry
the
Mind
beyond
all
the
glory
of
Job's
earthly
felicity
;
and
they
seem
to
have
in
them
a
Majesty
far
above
the
hopes
of
outward
prosperity
.
I
know
that
my
Redeemer
liveth
,
and
that
he
shall
stand
at
the
latter
day
upon
the
earth
.
And
though
after
my
skin
,
worms
destroy
this
body
,
yet
in
my
flesh
shall
I
see
God
;
whom
I
shall
see
for
my self
,
and
mine
eyes
shall
behold
,
and
not
another
,
Job
19.25
,
26
27.
though
my
reins
be
consumed
within
me
.
Hierom.
praefat.
in
lib.
Job
.
It
s
the
Observation
of
S.
Hierom
upon
these
words
,
that
none
spoke
so
clearly
of
our
Saviours
Resurrection
and
his
own
,
as
Job
before
the
Incarnation
did
.
And
the
following
Prophets
teach
the
same
Doctrine
.
Thy
dead
men
shall
live
,
Isa.
26.19
.
together
with
my
dead
body
shall
they
arise
:
Awake
,
and
sing
ye
that
dwell
in
dust
,
for
the
dew
is
,
as
the
dew
of
herbs
,
and
the
earth
shall
cast
out
the
dead
.
But
the
Doctrine
of
the
Resurrection
hath
received
much
Evidence
and
Certainty
from
our
Lord
Jesus
Christ
himself
,
who
brought
life
and
immortality
to
light
by
the
Gospel
:
John
.
The
hour
is
coming
when
they
that
are
in
the
grave
,
shall
hear
the
voice
of
the
Son
of
God
,
&c.
who
not
only
asserts
it
frequently
,
but
proves
it
convincingly
from
the
Books
of
Moses
,
by
the
clearest
and
most
undeniable
consequence
;
I
am
the
God
of
Abraham
,
Matth.
22.31
.
the
God
of
Isaac
,
and
the
God
of
Jacob
;
God
is
not
the
God
of
the
dead
,
but
of
the
living
.
IT
is
needless
for
me
,
or
my
design
,
to
trouble
you
with
the
more
accurate
inquiry
of
the
order
and
coherence
of
those
Words
that
I
have
read
,
either
out
of
the
Gospel
,
or
the
Epistle
,
though
we
should
disjoin
them
from
their
neighbour
places
,
yet
they
are
entire
in
themselves
,
full
of
light
and
comfort
;
Martha
told
our
Saviour
(
her
Faith
now
being
almost
overcome
with
Grief
)
that
he
was
highly
in
favour
with
God
,
and
so
probably
might
prevail
with
him
,
and
obtain
any
thing
he
desired
:
Our
Saviour
assures
her
,
that
her
Brother
shall
rise
again
;
this
puts
some
life
into
her
expectations
,
and
she
seemed
artificially
to
wave
what
she
hoped
;
and
did
insinuate
that
she
understood
him
of
the
general
Resurrection
.
But
he
quickly
saw
into
the
darkest
recesses
of
her
mind
,
and
told
her
plainly
,
that
there
was
no
necessity
to
let
her
thoughts
fly
so
far
off
,
as
the
general
Resurrection
:
He
who
was
the
first
efficient
cause
of
the
Resurrection
,
and
the
Author
of
Life
,
was
himself
present
,
and
so
might
when
he
pleas'd
raise
his
subjects
and
followers
from
the
captivity
and
dishonours
of
the
Grave
.
FROM
both
the
places
that
I
have
read
,
I
invite
your
attention
to
Meditate
,
First
,
On
the
Resurrection
of
our
Saviour
,
as
the
Author
and
finisher
of
our
Faith
.
Secondly
,
Our
Resurrection
who
believe
in
him
.
Thirdly
,
The
Interest
that
we
have
in
his
purchase
by
our
adherence
to
him
,
and
dependence
on
him
.
He
that
believes
on
me
,
though
he
were
dead
,
yet
shall
he
live
.
First
,
THAT
our
Saviour
did
raise
himself
from
the
dead
is
certain
,
else
our
Religion
is
but
a
fable
and
a
lying
vanity
.
It
is
S.
Paul's
own
Inference
to
the
Corinthians
,
If
Christ
be
not
risen
,
then
our
faith
is
in
vain
,
and
we
are
yet
in
our
sins
.
And
so
our
Saviour
tells
the
Disciples
,
Luke
24.
v.
46.
that
Christ
must
needs
suffer
and
rise
from
the
dead
the
third
day
.
The
Spirit
of
Prophecy
did
enlighten
the
Jewish
Church
,
and
foretold
the
success
,
glories
and
triumphs
of
the
Messias
.
Psal.
110.
He
shall
drink
of
the
brook
in
the
way
,
therefore
shall
he
lift
his
head
.
And
Isa.
53.10
.
That
when
he
made
his
Soul
an
offering
for
sin
,
he
should
prolong
his
days
,
and
the
pleasure
of
the
Lord
should
prosper
in
his
hand
;
That
because
he
had
poured
out
his
Soul
unto
death
,
God
would
divide
him
a
portion
with
the
Great
,
and
he
should
divide
the
Spoils
with
the
strong
.
All
those
Predictions
have
the
Resurrection
of
our
Saviour
in
their
bosom
,
and
without
it
they
are
nothing
.
When
he
was
declared
to
be
the
Son
of
God
by
the
Resurrection
from
the
dead
,
the
suspicions
concerning
his
Person
were
remov'd
;
he
appear'd
then
to
be
the
Christ
of
God
,
the
Lord
of
all
things
,
the
Judge
of
the
world
:
And
his
mean
equipage
,
bitter
pains
and
shameful
disgraces
,
did
but
heighten
and
inflame
the
Zeal
and
Devotion
of
Jew
and
Gentile
.
How
mysterious
was
the
stratagem
of
his
Love
,
to
hide
the
Glories
of
his
Divinity
,
to
obscure
the
brightness
of
his
Majesty
by
the
interposal
of
human
Nature
,
to
cloath
himself
with
our
flesh
,
Heb.
2.14
.
that
he
might
die
,
that
through
death
,
he
might
overcome
him
that
had
the
power
of
death
;
and
by
his
omnipotence
raise
himself
from
death
and
the
grave
.
2
Cor.
13.4
.
For
though
he
was
Crucified
through
weakness
,
yet
he
liveth
by
the
power
of
God
.
He
was
put
to
death
as
a
notorious
Malefactor
,
exposed
to
the
reproach
and
contempt
of
all
Nations
,
treated
as
an
Enemy
to
God
and
to
true
Religion
,
his
adversaries
insulted
over
him
as
one
stricken
,
Isa.
53.4
.
smitten
of
God
.
But
when
it
appear'd
that
he
was
the
mighty
Favorite
of
Heaven
by
his
Resurrection
from
the
Dead
;
how
did
this
confute
their
Reasoning
?
How
did
it
baffle
their
Accusations
?
How
did
it
upbraid
their
Ignorance
and
scatter
their
vain
Surmises
,
and
aggravate
their
incurable
Malice
?
Since
he
must
needs
be
acknowledged
to
be
the
Messias
in
defiance
of
all
spite
and
contradiction
.
The
stone
which
the
builders
refus'd
,
Psal.
118.12
.
became
the
head-corner-stone
of
the
building
.
Being
found
in
fashion
as
a
man
,
be
humbled
himself
,
and
became
obedient
unto
death
,
Phil.
2.8
,
9
,
10
,
11.
even
the
death
of
the
Cross
;
Wherefore
God
also
hath
highly
exalted
him
,
and
given
him
a
name
,
which
is
above
every
name
,
that
at
the
name
of
Jesus
every
knee
should
bow
;
of
things
in
heaven
and
things
in
earth
,
and
things
under
the
earth
,
and
that
every
Tongue
should
confess
that
Jesus
Christ
is
Lord
to
the
glory
of
God
the
Father
.
Now
the
human
Nature
is
rais'd
above
the
Angelical
,
in
the
Person
of
our
Saviour
.
Revel.
And
the
hosts
of
heaven
fall
down
before
him
that
was
dead
and
is
alive
and
dies
no
more
,
and
every
creature
which
is
in
heaven
and
in
earth
and
under
the
earth
,
and
such
as
are
in
the
sea
,
say
with
a
loud
voice
,
Worthy
is
the
Lamb
that
was
slain
,
to
receive
power
and
riches
,
and
wisdom
,
and
strength
,
and
honour
,
and
glory
,
and
blessings
.
The
very
thought
of
it
delivers
us
from
all
our
fears
as
the
value
and
merit
,
from
our
offences
.
This
is
the
Triumphant
Song
of
the
Christian
Church
,
the
strong
Tower
we
flie
to
in
all
our
straits
and
difficulties
,
the
immovable
Author
of
our
Faith
.
Rom.
8.33
,
34
,
35.
Who
is
he
that
condemneth
?
It
is
Christ
that
died
,
yea
,
rather
that
is
risen
again
;
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
.
The
meditation
of
it
is
the
strongest
inducement
to
a
holy
life
;
for
he
was
rais'd
to
bless
us
,
in
turning
every
one
of
us
from
our
iniquities
;
Acts
3.26
.
For
as
he
was
raised
from
the
dead
by
the
glory
of
the
Father
.
Rom.
64.
Even
so
we
also
should
walk
in
newness
of
life
.
Colos.
3.1
.
And
if
you
be
present
with
Christ
seek
those
things
which
are
above
,
where
Christ
sitteth
on
the
right
hand
of
God
.
Do
we
worship
him
that
is
risen
from
the
dead
,
and
brake
thorow
the
Iron
barrs
of
death
,
and
yet
remain
captive
our selves
,
under
the
tyranny
and
bondage
of
our
sins
?
Let
it
appear
by
our
heavenly
Conversation
,
that
we
are
acted
by
a
Spirit
superior
to
the
World
,
that
we
are
born
of
God
,
1
John
3.10
.
that
he
that
is
in
us
,
is
stronger
than
he
that
is
in
the
world
;
for
in
this
the
Children
of
God
are
manifest
,
and
the
Children
of
the
Devil
,
whosoever
doth
not
righteousness
is
not
of
God
,
neither
he
that
loveth
not
his
brother
.
Do
we
believe
that
our
Saviour
is
victorious
over
Death
and
the
Grave
,
and
yet
shall
we
remain
slaves
to
our
Lusts
and
Passions
?
Let
the
contrary
appear
that
we
are
united
to
him
in
the
closest
manner
,
encouraged
by
his
Promises
,
and
enliven'd
by
his
Spirit
:
Phil.
4.8
.
Whatsoever
things
are
true
,
whatsoever
things
are
honest
,
whatsoever
things
are
just
,
whatsoever
things
are
pure
,
whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
report
,
if
there
be
any
vertue
,
and
if
there
be
any
praise
,
think
on
these
things
.
And
this
is
the
most
proper
method
to
prove
to
the
World
the
Resurrection
of
our
Saviour
,
and
the
divinity
of
our
Religion
,
and
this
was
the
Argument
that
the
first
Christians
made
frequently
use
of
to
confound
their
Adversaries
.
Orig.
con.
Cels
.
For
how
can
we
be
made
partakers
of
the
Divine
Nature
but
by
the
Divine
Power
?
Shall
we
live
a
Life
more
pure
and
heavenly
than
the
rest
of
Mankind
if
we
are
not
inspir'd
with
a
Spirit
not
only
opposite
to
,
but
above
the
maxims
,
principles
,
and
genius
of
the
World
?
Shall
the
Scythians
,
Persians
and
Romans
forsake
their
fierceness
,
lasciviousness
and
pride
,
and
become
calm
,
and
chast
,
and
humble
,
if
they
have
no
other
rule
to
direct
them
than
the
glimmerings
of
Nature
and
weak
essays
of
Philosophy
?
Is
it
possible
that
we
can
overcome
the
Inclinations
of
Nature
,
Lust
,
Passion
and
Revenge
,
but
by
a
Spirit
higher
than
Nature
?
Can
evil
Habits
be
so
soon
removed
?
Or
can
the
Ethiopian
change
his
Skin
?
If
we
are
then
changed
from
what
we
were
,
to
the
true
use
of
our
Reason
,
and
the
acknowledgments
of
the
Deity
,
and
the
practice
of
all
Vertue
:
To
what
cause
can
this
change
be
imputed
,
but
to
the
Divine
Spirit
of
Jesus
,
whose
powerful
intercecession
prevails
to
Redeem
us
from
under
the
dominion
of
all
Error
,
Darkness
and
Prejudice
.
Do
we
then
believe
in
Christ
risen
from
the
dead
?
Cor.
Let
us
live
no
more
to
sin
,
but
unto
him
that
died
for
us
,
and
rose
again
that
he
might
be
Lord
both
of
the
dead
and
of
the
living
.
THE
Meditation
of
our
Saviour's
Resurrection
puts
us
beyond
all
doubt
and
hesitation
as
to
our
own
Resurrection
,
for
he
rose
again
as
our
Captain
,
our
Head
,
our
Mediator
,
and
in
our
Name
.
And
this
leads
me
to
the
Second
particular
I
proposed
to
speak
to
.
2.
THAT
though
we
sleep
in
the
dust
of
the
Earth
,
we
shall
be
raised
again
by
his
Power
:
He
is
risen
as
the
first
born
from
the
dead
,
and
the
first
fruits
of
them
that
sleep
,
as
our
forerunner
and
advocate
:
He
went
unto
the
Heavens
to
prepare
a
place
for
us
,
John
that
where
he
is
,
there
we
may
be
also
?
And
we
shall
follow
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
due
rank
and
season
as
the
younger
Sons
of
the
Resurrection
,
we
shall
be
raised
under
his
standard
and
conduct
so
reasons
the
Apostle
S.
Paul
,
Rom.
8.11
If
the
spirit
of
him
that
raised
up
Jesus
from
the
dead
dwell
in
us
,
he
that
raised
up
Jesus
from
the
dead
,
shall
also
quicken
our
mortal
bodies
by
his
Spirit
that
dwelleth
in
us
.
And
again
,
If
we
have
been
planted
with
him
in
the
likeness
of
his
death
,
Rom.
6.5
.
we
shall
also
grow
up
in
the
likeness
of
his
Resurrection
.
And
the
same
Apostle
to
the
Thessalonians
assures
us
that
,
Thes.
4.
if
we
believe
that
Jesus
died
and
rose
again
,
even
so
them
also
which
sleep
through
Jesus
will
God
bring
with
him
.
Our
Resurrection
from
the
Dead
stands
in
our
Creed
as
one
of
the
great
Articles
of
our
Faith
,
the
Revelation
of
it
is
clear
,
and
I
need
not
prove
it
by
a
particular
allegation
of
places
,
for
S.
Paul
concludes
,
that
if
the
dead
rise
not
,
our
Faith
and
all
our
Hopes
that
depend
upon
it
are
wholly
vain
and
impertinent
.
It
's
true
,
the
Carnal
World
did
struggle
against
the
belief
of
the
Resurrection
:
And
the
Athenians
could
not
forbear
to
laugh
at
S.
Paul
when
he
advanced
this
new
Doctrine
.
Acts
And
[
](A51159-e39500-b)*
*
Min.
Fael
.
Pag.
326.
edit.
Lugdun
.
Bat.
Idem
ibidem
Corpus
omne
sive
arescit
in
pulverem
,
sive
in
humorem
solvitur
,
vel
in
cinerem
comprimitur
,
vel
in
nidorem
tenuatur
subducitur
nobis
,
sed
Deo
elementorum
custo●●
reservatur
.
Lactan.
Lib.
7.
cap.
23.
Minutius
Faelix
,
in
his
excellent
Dialogue
proves
how
reasonable
it
is
for
us
to
believe
it
,
though
the
external
Evidences
for
it
were
not
so
undeniable
,
when
once
we
come
to
have
true
notions
of
the
Deity
.
Did
he
Create
us
from
nothing
?
And
is
it
so
difficult
to
him
to
make
us
up
when
we
are
broken
and
scattered
?
Can
any
particle
of
our
dust
and
ashes
be
hid
from
the
eyes
of
his
omniscience
?
And
this
is
the
current
Argument
of
the
Fathers
?
Or
as
the
same
Author
reasons
,
though
we
are
dryed
into
dust
,
or
dissolved
into
water
,
or
scattered
into
ashes
,
can
we
be
removed
from
the
sight
of
him
that
weighs
the
Mountains
in
scales
,
and
numbers
the
sands
upon
the
Sea
shore
?
Isa.
And
then
he
goes
forward
to
prove
the
Resurrection
from
congruities
in
Nature
,
Idem
ibidem
pag.
328.
and
the
vicissitude
of
Things
.
Vide
adeo
quàm
insolatium
nostri
resurrectionem
futuram
,
omnis
natura
meditetur
.
The
Sun
goes
down
and
rises
again
,
and
the
frame
of
Nature
seems
to
die
in
the
winter
,
and
when
the
spring
returns
they
put
on
their
garments
of
life
and
joy
.
So
universally
is
the
Doctrine
of
the
Resurrection
preach'd
by
every
Creaure
under
Heaven
.
But
I
will
not
insist
on
this
,
I
'll
rather
endeavour
to
lead
your
thoughts
into
the
inferences
that
naturally
arise
from
it
.
And
first
,
are
we
raised
again
?
Is
the
fabrick
of
our
bodies
rebuilt
by
infinite
Wisdom
?
Then
,
with
what
peace
and
assurance
,
with
what
quietness
and
serenity
may
we
lay
them
down
in
the
Grave
?
It
was
no
wonder
that
the
stourest
Philosophers
amidst
all
their
speculations
,
could
not
reason
themselves
into
this
composure
of
Spirit
at
the
aproach
of
Death
;
for
the
strength
of
all
their
Arguments
was
but
of
little
value
to
calm
the
tempests
and
the
fears
that
arose
in
their
Brests
,
when
this
Enemy
of
Nature
drew
near
them
:
Nothing
can
allay
those
commotions
but
the
stedfast
belief
of
the
Resurrection
,
and
the
hopes
of
Immortality
.
Then
may
we
say
in
the
language
of
the
Psalmist
,
Yea
,
though
I
walk
thorow
the
valley
of
the
shadow
of
death
I
will
fear
no
evil
,
for
thou
art
with
me
,
thy
rod
and
thy
staff
they
comfort
me
.
And
is
not
this
enough
to
make
thee
quiet
and
resigned
,
that
thou
art
assured
when
thy
Soul
goes
to
the
invisible
regions
of
Light
and
Purity
,
thy
Body
also
(
however
scatter'd
,
divided
and
dispers'd
)
shall
again
be
rejoyned
to
thy
Spirit
?
And
ought
we
to
doubt
of
the
Divine
Power
to
accomplish
this
?
Since
the
forming
of
our
Bodies
in
the
Womb
from
so
small
a
beginning
,
unto
such
a
beautiful
structure
,
furnished
with
so
many
exact
Proportions
and
Features
,
was
no
less
the
effect
of
Divine
Power
,
than
the
raising
it
again
when
reduced
to
dust
and
ashes
.
How
chearfully
did
the
first
Martyrs
sacrifice
their
Bodies
for
the
love
of
Jesus
?
The
Executioners
might
divide
Soul
and
Body
,
but
they
could
destroy
neither
,
they
might
cut
,
and
pierce
,
and
launce
and
throw
their
flesh
to
the
wild-beasts
,
but
still
they
were
within
the
Territories
of
their
great
Creator
:
And
when
the
voice
of
the
Arch-Angel
sounds
,
the
dead
are
made
to
hear
it
,
and
the
Sea
must
give
an
account
of
its
dead
;
and
the
Earth
must
open
her
dark
vaults
and
cayerns
,
and
thrust
up
her
Inhabitants
to
appear
at
the
publick
Rendesvouze
of
the
Resurrection
,
to
receive
according
to
what
they
have
done
in
the
Body
.
ARE
we
raised
from
the
dead
?
We
ought
to
treat
the
bodies
of
our
dead
with
care
and
honour
:
All
civiliz'd
Nations
agree
in
this
,
nor
can
there
be
a
piece
of
greater
barbarism
and
inhumanity
,
than
to
deny
the
rites
of
Sepulture
,
Vid.
Meursium
de
funere
.
even
to
our
very
Enemies
.
The
Poet
could
not
express
the
height
of
cruelty
and
rudness
otherways
than
to
say
,
that
the
honour
of
Burial
was
denyed
.
Claudian
de
bello
Gildonico
.
—
hominemque
cruentus
,
Exuit
&
tenuem
caesis
invidet
arenam
.
Though
the
methods
of
particular
Countries
vary
,
yet
all
agree
to
perform
Funerals
with
great
solemnity
,
The
most
natural
way
is
to
bury
them
in
the
Earth
,
and
it
is
the
most
ancient
of
all
others
,
as
we
see
in
the
Holy
Oracles
,
Gen.
23.4
.
And
though
the
Persians
did
burn
the
bodies
of
the
dead
,
yet
Herodot
tells
us
that
the
method
of
Inhumation
was
more
ancient
among
the
Egyptians
and
the
Persians
:
Min.
Fael
.
p.
327.
Nec
ut
creditis
ullum
damnum
sepulturae
timemus
sed
veterem
&
meliorem
consuetudinem
humandi
frequentamus
.
And
when
the
Roman
Empire
became
Christian
,
the
old
custom
was
resumed
,
and
the
bodies
of
the
dead
were
committed
to
the
Earth
.
Diodorus
Siculus
informs
us
how
critically
nice
the
Egyptians
were
in
performing
the
Funeral
Rites
,
that
the
persons
imployed
about
the
dead
were
divided
in
so
many
ranks
and
orders
,
and
to
each
their
proper
part
was
assign'd
;
And
the
Greeks
and
Romans
were
no
less
careful
about
their
dead
:
And
no
doubt
,
our
most
holy
Religion
strengthens
the
obligation
,
and
the
Scriptures
remark
the
Funerals
of
the
Patriarchs
,
and
the
care
of
their
Relations
in
that
matter
.
De
civitate
Dei
.
lib.
1.
cap
13.
nullo
modo
ipsa
spernenda
sunt
corpora
(
defunctorum
)
&c.
S.
Augustin
discourses
at
length
to
this
purpose
,
that
our
bodies
are
a
part
of
us
,
and
though
they
are
laid
aside
,
yet
we
have
not
lost
all
relation
to
them
,
which
made
the
holy
Patriarchs
command
their
Children
to
transport
their
bodies
from
one
place
to
another
,
that
their
ashes
might
sleep
with
their
Ancestors
:
How
boldly
did
the
first
Christians
venture
their
Lives
to
procure
the
bodies
of
the
Martyrs
which
the
cruelty
of
their
Persecutors
left
unburied
.
And
[
](A51159-e39960-b)*
*
Cypr.
Epist.
8.
edit.
Oxon.
circa
finem
&
quod
maximum
est
corpora
Martyrum
si
non
sepeliantur
,
grande
periculum
imminet
eis
quibus
incumbit
hoc
opus
.
S.
Cyprian
tells
us
how
dangerous
it
is
to
omit
it
,
and
that
we
should
expose
our selves
to
all
hazards
rather
than
leave
it
undone
.
Neither
did
the
Piety
of
the
ancient
Christians
confine
it self
to
those
of
their
own
Religion
,
but
frequently
did
bury
the
Pagans
deserted
by
their
Relations
;
and
they
thought
it
not
enough
to
inshrine
the
remains
of
their
fellow
Christians
in
Tombs
and
Sepulchres
,
but
also
prepared
their
Bodies
for
their
Funeral
with
the
richest
odours
,
spices
and
perfumes
,
the
best
drugs
and
ointments
they
thought
but
too
mean
to
express
their
tender
regard
to
their
deceased
Friends
.
So
Tertullian
in
his
Apology
tells
us
,
Tertul.
Apolog.
cap.
42.
that
the
most
curious
Spiceries
the
Sabeans
could
afford
were
employed
this
way
.
When
Mary
Magdalen
poured
Ointment
on
our
Saviour's
Head
,
he
approved
it
as
done
to
anoint
his
body
to
the
burial
.
Mark
14.8
.
Luk.
23.56
.
And
the
good
women
mentioned
by
S.
Luke
,
prepared
their
ointments
and
sweet
odours
to
embalm
his
body
.
All
this
was
done
because
they
looked
upon
the
body
as
the
expectant
of
a
joyful
Resurrection
.
And
hence
we
commit
it
unto
the
earth
,
in
the
sure
and
certain
hope
of
the
resurrection
.
For
when
they
have
varyed
all
forms
and
figures
,
they
are
again
built
up
immortal
and
more
delicate
habitations
for
our
Spirits
.
3.
LET
the
thoughts
of
the
Resurrection
comfort
us
concerning
our
departed
Friends
and
Relations
.
It
s
S.
Paul's
own
inference
.
Thes.
4.13
.
But
I
would
not
have
you
ignorant
brethren
concerning
them
that
are
asleep
,
that
you
sorrow
not
even
as
others
which
have
no
hope
.
Vers.
16.
For
the
Lord
himself
shall
descend
from
heaven
with
a
shout
,
and
with
the
trump
of
God
,
and
the
dead
in
Christ
shall
rise
first
,
wherefore
comfort
one
another
with
these
sayings
.
4.
LET
the
thoughts
of
the
Resurrection
comfort
us
in
our
present
troubles
.
O
happy
day
!
when
we
are
brought
again
into
the
light
,
after
so
many
nights
of
darkness
and
solitude
;
when
our
bodies
appear
with
their
brighter
robes
,
when
flesh
and
blood
are
Spiritualised
and
invigorated
with
the
warmth
of
the
Sun
of
Righteousness
,
and
our
heavy
Earth
is
calcined
and
purified
for
its
true
Imployment
,
that
it
may
serve
the
Soul
in
its
swiftest
thoughts
,
and
vye
with
the
Seraphims
of
Light
and
Zeal
in
their
attendance
on
their
Creator
.
Now
the
Earthly
Tabernacle
drags
and
pulls
down
the
Soul
to
low
and
despicable
Enjoyments
;
then
,
the
Body
is
made
strong
and
refined
to
comply
with
the
highest
Capacities
and
Inclinations
of
the
Mind
.
We
shall
mount
aloft
from
the
Earth
into
the
Air
,
we
shall
shine
as
the
brightness
of
the
firmament
,
and
as
the
stars
for
ever
and
ever
;
when
we
are
got
loose
from
the
Prisons
of
Darkness
and
the
Fetters
of
Corruption
are
broken
off
:
When
we
see
the
Glories
and
Empires
of
this
little
Globe
below
us
,
and
we
our selves
beyond
danger
and
temptation
,
far
above
its
frowns
and
flatteries
.
HOW
strongly
do
we
then
feel
our selves
united
to
our
true
and
immovable
Happiness
,
and
assimilated
to
the
Blessed
Temper
and
Imployment
of
the
Hosts
of
Heaven
,
and
the
Spirits
of
just
men
made
perfect
.
When
instead
of
this
load
of
clay
,
the
uneasie
weight
that
holds
our
Spirits
in
Captivity
,
2.
Cor.
5
,
2.
we
shall
then
be
cloathed
upon
with
our
house
which
is
from
heaven
,
when
mortality
shall
be
swallowed
up
of
life
.
The
very
thoughts
of
this
Elevation
and
Purity
,
to
think
that
when
he
shall
appear
,
we
shall
be
like
him
(
for
we
shall
see
him
as
he
is
)
might
fill
our
Souls
with
the
strongest
Ardors
and
Impatience
to
be
with
Christ
,
to
be
above
the
Clouds
and
the
vicissitudes
of
this
unquiet
World
.
WE
cannot
express
the
glory
of
the
Body
after
the
Resurrection
better
than
in
the
language
of
the
Scripture
.
There
is
one
glory
of
the
Sun
,
1
Cor.
15.41
.
another
of
the
Moon
,
and
another
of
the
stars
,
so
also
is
the
resurrection
of
the
dead
;
it
is
sown
in
corruption
,
it
is
raised
in
incorruption
,
it
is
sown
in
dishonour
,
it
is
raised
in
glory
,
it
is
sown
in
weakness
,
it
is
raised
in
power
,
it
is
sown
a
natural
body
,
it
is
raised
a
spiritual
body
.
And
thus
we
are
told
by
the
same
Apostle
to
the
Philippians
;
That
he
shall
change
our
vile
bodies
that
they
may
be
fashioned
like
unto
his
glorious
body
by
the
power
whereby
he
is
able
to
subdue
all
things
unto
himself
.
What
a
mighty
support
is
it
for
us
at
the
approach
of
death
,
to
reason
our selves
out
of
our
fear
and
diffidence
,
to
get
above
the
terrour
and
the
thought
of
our
dissolution
,
and
strengthen
our selves
in
view
of
the
Glory
that
is
to
come
!
Let
us
say
in
the
words
of
the
Psalmist
,
Psalm
42.11
.
Why
art
thou
cast
down
,
O
my
Soul
,
and
why
art
thou
disquieted
within
me
?
Hope
thou
in
God
,
for
I
shall
yet
praise
him
who
is
the
health
of
my
Countenance
,
and
my
God
.
The
Meditation
of
this
joyful
Day
puts
us
beyond
all
Calamities
,
sets
our
feet
upon
a
Rock
,
and
makes
us
look
down
with
Magnanimity
on
all
the
changes
of
this
lower
World
:
for
when
our
Eyes
are
fix'd
upon
those
purer
Pleasures
,
what
can
disturb
the
peace
and
tranquillity
of
our
Spirits
?
For
which
cause
we
faint
not
,
2
Cor.
4.16
.
but
though
our
outward
man
perish
,
yet
our
inward
man
is
renewed
day
by
day
:
for
our
light
affliction
,
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
and
eternal
weight
of
Glory
.
The
prospect
of
that
state
and
felicity
makes
us
forget
this
foolish
World
and
trample
on
all
its
glories
with
a
generous
disdain
and
contempt
,
when
we
remember
,
that
we
are
heirs
of
God
and
coheirs
with
Christ
,
of
that
inheritance
,
incorruptible
,
undefiled
,
and
that
fadeth
not
away
.
5.
But
fifthly
,
THE
belief
of
the
Resurrection
arms
us
more
immediately
against
the
terrours
of
Death
.
Thus
St.
Paul
discourses
in
the
fifteenth
Chapter
of
the
first
Epistle
to
the
Corinthians
and
54.
verse
.
So
when
this
corruptible
hath
put
on
incorruption
,
and
this
mortal
hath
put
on
immortality
,
then
shall
be
brought
to
pass
this
saying
that
's
written
,
Death
is
swallowed
up
of
victory
,
O
death
,
where
is
thy
sting
,
O
grave
where
is
thy
victory
?
The
King
of
terrours
is
rifled
,
his
Forces
are
broken
,
we
have
an
Antidote
against
his
Poison
;
Let
him
come
in
his
blackest
dress
,
in
his
most
dismal
Robes
of
darkness
and
fear
:
Let
him
appear
with
all
the
Solemnities
of
terrour
and
sadness
,
yet
the
Christian
in
the
midst
of
all
this
meets
him
with
undaunted
Courage
.
Psalm
He
is
like
mount
Zion
which
cannot
be
moved
,
he
sees
beyond
those
Clouds
,
he
defies
all
those
frowns
,
he
strengthens
himself
in
the
death
of
Jesus
and
his
Resurrection
from
the
dead
;
and
the
belief
of
both
makes
us
more
than
Conquerours
.
This
is
the
true
Philosophy
that
animates
against
the
pale
fears
,
and
gloomy
apprehensions
of
the
Grave
;
The
merry
Atheist
,
that
braved
Death
at
a
distance
,
begins
to
tremble
when
it
makes
its
approaches
nearer
;
then
his
Jests
and
his
wanton
Efforts
of
Fancy
vanish
into
fearful
expectations
:
He
flies
to
his
desperate
Complaints
,
uneffectual
Wishes
and
fruitless
Prayers
(
for
the
time
of
Prayer
is
over
)
but
the
Christian
gathers
his
Forces
and
strengthens
himself
in
the
Victory
,
and
Sacrifice
and
Power
of
our
Lord
Jesus
Christ
.
O
how
sad
is
it
to
delay
the
examination
of
our
Consciences
,
the
confession
of
our
Sins
,
the
amendment
of
our
Lives
,
until
we
have
no
more
time
than
the
few
moments
that
just
enter
us
into
the
Grave
!
6.
WHEN
we
think
of
the
Resurrection
,
it
should
spiritualize
our
Souls
,
and
teach
us
in
our
desires
and
designs
to
fly
above
this
terrestrial
feculent
Globe
:
How
come
we
to
be
so
unwilling
to
leave
those
Habitations
of
sin
and
misery
?
How
come
we
to
admire
nothing
and
vanity
,
when
we
are
Candidates
for
a
heavenly
Kingdom
?
Colos.
3.1
.
If
ye
be
risen
with
Christ
,
set
your
affections
on
the
things
that
are
above
,
&c.
Let
the
belief
of
the
Resurrection
put
us
in
mind
of
the
future
Judgment
.
For
,
he
hath
appointed
a
day
in
the
which
he
will
judge
the
world
in
righteousness
by
that
man
whom
he
hath
ordained
;
Acts
17.31
.
whereof
he
hath
given
assurance
unto
all
men
,
in
that
he
hath
raised
him
from
the
dead
.
Can
we
think
of
that
solemn
Appearance
without
fear
?
Pet.
And
if
we
call
on
the
Father
who
without
respect
of
persons
judgeth
every
man
according
to
his
works
;
Let
us
pass
the
time
of
our
sojourning
here
in
fear
.
Let
our
zeal
appear
more
and
more
in
trimming
and
preparing
our
Souls
for
Eternity
.
Phil.
3.10
.
That
we
may
know
him
and
the
power
of
his
Resurrection
,
and
the
fellowship
of
his
sufferings
,
being
made
conformable
unto
his
death
,
if
by
any
means
we
may
attain
unto
the
resurrection
of
the
dead
.
THE
third
thing
I
proposed
to
speak
to
,
is
the
Interest
that
our
faith
gives
us
in
a
happy
Resurrection
,
I
mean
such
a
lively
faith
as
is
recommended
to
us
in
the
Gospel
.
Not
every
one
that
saith
Lord
,
Lord
,
Matth.
but
he
that
doth
the
will
of
my
Father
which
is
in
heaven
,
I
mean
the
faith
that
purifies
the
heart
,
and
overcomes
the
World
,
and
assimilates
us
to
the
temper
and
Spirit
of
the
blessed
Inhabitants
above
,
and
makes
us
more
than
Conquerors
through
Jesus
Christ
that
loved
us
.
MY
Lords
and
Gentlemen
,
so
far
have
I
discours'd
of
this
Consolatory
Argument
to
ease
our
mind
upon
this
sorrowful
occasion
.
But
you
see
another
Text
,
viz.
the
earthly
remains
of
the
noble
Viscount
of
Strathallan
.
When
I
remember
his
true
Vertues
,
I
despair
to
say
any
thing
proportionable
to
his
worth
;
the
naming
of
him
once
,
suggests
greater
thoughts
than
ordinarily
occur
.
When
we
form
to
our selves
the
most
perfect
Idea's
of
Valour
,
and
honour
and
generosity
,
then
we
have
the
best
Notion
of
that
great
Soul
that
once
lodged
in
that
Tabernacle
;
All
the
Projects
of
his
Mind
were
beyond
the
common
Level
.
The
generous
Inclinations
he
derived
from
his
Ancestors
began
to
appear
very
early
:
A
Family
too
well
known
in
Britain
for
every
thing
that
is
great
,
Earl
of
Perth
.
ancient
,
loyal
and
generous
,
to
need
any
particular
descants
of
mine
;
I
am
not
to
act
the
part
of
a
Herauld
from
this
place
,
there
is
none
capable
to
be
my
Hearer
,
but
knows
already
how
needless
it
is
to
tell
Scotchmen
of
the
noble
Atchievments
and
many
Illustrious
branches
of
that
Cedar
of
which
our
deceased
General
is
descended
.
He
began
to
bear
Arms
when
as
yet
he
had
not
strength
enough
to
manage
them
,
the
vigour
and
alacrity
of
his
Spirit
out
running
the
growth
of
his
body
;
He
then
,
when
but
a
Child
lodged
no
thought
in
his
Breast
but
such
as
were
daring
,
great
and
difficult
.
When
he
was
a
Boy
at
St.
Leonard's
College
,
St.
Andrews
.
he
gave
all
the
proof
of
a
docile
and
capacious
Spirit
far
above
any
of
his
School-fellows
:
but
his
Mind
(
that
always
entertain'd
extraordinary
Enterprises
)
began
to
be
weary
of
an
unactive
life
.
Then
it
was
that
he
was
made
Captain
in
that
Regiment
that
went
to
Ireland
against
the
Rebels
,
under
the
Command
of
an
old
and
experienced
[
](A51159-e40900-b)*
*
Sir
Rob
Monro
.
Officer
.
In
that
expedition
,
he
behaved
with
so
much
life
and
resolution
,
as
drew
upon
him
the
eyes
of
all
men
,
and
every
body
concluded
the
young
Captain
was
calculated
for
the
greatest
actions
.
There
are
no
words
so
proper
for
this
period
of
his
life
,
as
those
we
meet
with
in
the
life
of
Agricola
,
Tacit.
de
vita
Agricolae
pag.
711.
Nec
Agricola
licenter
more
juvenum
qui
militiam
in
lasciviam
vertunt
.
neque
segniter
ad
voluptates
&
Commeatus
titulum
tribunatus
&
inscitiam
retulit
:
Sed
noscere
provinciam
,
nosci
exercitui
,
discere
à
peritis
,
sequi
optimos
,
nihil
appetere
jactatione
,
nihil
ob
formidinem
recusare
,
simulque
anxius
&
intentus
agere
.
And
this
without
the
change
of
one
word
was
his
deserved
Character
,
when
first
he
appeared
in
the
Fields
.
HE
came
over
from
Ireland
some
years
after
,
and
assisted
those
Forces
that
beat
the
Rebels
once
at
Stirling
,
and
all
those
Loyal
Gentlemen
,
Argyle
beat
at
Stirling
,
by
Sir
George
Monro
.
engaged
in
that
Expedition
,
upon
all
occasions
bestow'd
upon
him
the
most
ample
Applause
,
and
unforced
Commendations
that
were
truly
due
to
his
skill
,
conduct
and
fidelity
.
AFTER
this
,
General
Drummond
and
all
his
Associates
became
so
odious
to
the
prevailing
Faction
of
the
Covenanters
,
that
(
until
the
Mock-repentance
after
Dunbar
fight
)
he
was
not
suffered
to
engage
in
his
Majesties
Service
.
Mean
while
,
he
went
to
London
,
and
the
Forces
commanded
by
his
[
](A51159-e41090-b)*
*
Sir
George
Monro
.
Friend
were
disbanded
:
And
there
he
was
a
Spectator
of
that
Tragedy
that
pierced
his
Soul
with
the
most
exquisit
grief
,
I
mean
,
the
Martyrdom
of
King
Charles
the
First
:
The
Scene
he
saw
,
and
the
preparations
to
the
fatal
blow
,
but
more
he
could
not
endure
.
He
himself
could
not
afterwards
give
an
account
of
that
consternation
that
seized
his
Spirits
;
All
that
's
black
and
terrible
invaded
his
Soul
at
once
,
the
most
dismal
Passions
struggled
within
his
Breast
,
confusion
and
indignation
possest
his
Heart
,
and
nothing
but
the
force
of
Christian
Religion
,
and
the
belief
of
Providence
could
have
preserved
his
Mind
from
sinking
.
How
can
his
great
Soul
but
burst
forth
into
all
expressions
of
Sadness
,
to
see
prosperous
Villany
lift
up
its
head
withy
so
much
rage
and
insolence
,
and
defie
the
Justice
of
the
Almighty
,
and
pull
down
his
Image
upon
earth
,
and
sacrifice
the
best
of
Men
,
the
best
of
Kings
,
to
the
fury
and
hypocrisie
of
the
Rabble
.
O
Heavens
!
Let
not
the
Plagues
due
to
the
Cry
of
that
sacred
Blood
fall
upon
Britain
.
Next
day
after
with
all
speed
he
went
to
Holland
to
the
Prince
,
and
there
he
was
the
first
that
saluted
him
King
;
He
came
over
with
his
late
Majesty
and
commanded
a
Brigade
of
that
Army
that
went
to
Worcester
,
where
his
Courage
and
Magnanimity
appear'd
to
the
highest
degree
.
And
his
Actions
,
even
in
that
Engagement
,
deserve
rather
a
full
History
than
the
transient
glances
of
a
Sermon
.
How
he
broke
thorow
three
Regiments
of
the
Enemy
!
how
warmly
he
disputed
the
matter
with
the
third
that
were
strongly
guarded
by
a
Hedge
!
how
he
retired
,
how
he
preserved
himself
and
some
other
Gentlemen
in
a
Redoubt
all
Night
!
how
he
forced
the
Enemy
(
even
after
the
Royal
Army
was
beat
)
to
grant
him
an
honourable
Capitulation
,
and
was
receiv'd
as
Prisoner
of
War
!
All
of
them
are
evidences
that
the
sorest
Disasters
could
not
break
his
Spirit
.
He
is
then
carried
to
Windsor
Prisoner
,
and
much
about
this
time
,
the
Earl
of
Midleton
and
Dalyell
made
their
escape
out
of
the
Tower
;
but
the
General
ordered
the
Affair
with
that
dexterity
,
that
he
got
a
poor
Fellow
accepted
Bail
for
him
;
And
so
quickly
over
he
went
to
his
Master
,
then
at
Paris
:
So
naturally
in
all
the
traverses
of
his
Life
did
he
run
to
the
King
,
for
whose
safety
and
service
he
despised
all
things
else
,
Life
,
Fortune
,
Interest
and
Ease
,
Loyalty
was
the
spring
that
gave
motion
to
his
great
and
restless
Soul
,
his
active
and
daring
Spirit
refused
no
toil
or
labour
by
which
he
might
serve
the
Royal
Family
.
AT
Paris
he
received
his
Majesties
Commands
,
and
many
Letters
and
Commissions
for
the
Nobility
and
Gentry
that
yet
adhered
to
the
afflicted
Cause
of
true
Honour
and
Loyalty
:
He
came
over
then
himself
in
the
quality
of
Major
General
,
he
landed
near
Tarmouth
in
England
,
General
Drummond
in
disguise
.
with
a
double
bottom'd
Trunk
in
disguise
,
in
which
were
laid
his
Majesties
Letters
and
Commissions
:
From
thence
he
came
to
Newcastle
,
then
to
Kelso
,
from
Kelso
to
the
Earl
of
Roxborough's
house
,
from
thence
to
Edinburgh
,
in
the
habit
of
an
ordinary
Carrier
:
From
Edinburgh
to
the
West-ferry
where
he
was
almost
discovered
to
be
another
than
what
he
appear'd
,
by
one
of
the
Usurpers
Spies
:
But
the
divine
Providence
watched
over
his
Person
;
He
got
rid
of
this
Fellow
,
and
went
to
Elplingstoun
,
and
being
provided
of
a
Boat
that
afternoon
,
he
came
quickly
to
this
Country
,
so
wearied
and
disguised
,
that
his
nearest
Relatives
could
not
know
him
.
Now
though
he
had
most
dexterously
disfigured
his
Complexion
,
yet
how
difficult
was
it
to
hide
and
obscure
his
noble
Genius
;
notwithstanding
of
his
sorry
Horse
and
his
load
of
Cheese
,
he
could
not
persuade
the
People
with
whom
he
lodged
upon
the
Road
,
but
that
he
was
some
extraordinary
Person
,
upon
every
turn
they
saw
something
in
him
above
their
Level
;
they
knew
not
what
he
was
,
but
they
were
sure
he
was
none
of
their
Gang
;
He
was
out
of
his
Element
as
a
Fish
upon
dry
Land
;
And
though
his
Cap
,
Perruque
and
his
Beard
made
him
appear
another
thing
,
yet
he
could
not
hide
his
Looks
;
and
the
poorest
of
the
People
saw
in
him
something
they
could
not
name
,
but
still
above
servility
and
meanness
,
the
Artifice
of
his
Design
could
not
raze
out
the
Signatures
of
Greatness
that
God
had
stamped
upon
his
Soul
and
Body
.
WHY
should
I
enter
upon
the
History
of
that
unfortunate
Expedition
?
You
all
know
the
event
of
it
;
The
sins
of
Britain
stood
in
the
way
of
our
Recovery
,
and
our
Nation
,
(
for
their
contempt
of
God
and
their
King
)
groan'd
under
the
Yoke
of
Anarchy
,
Confusion
and
prophane
Pedantry
;
And
those
generous
Hero's
that
strove
to
recover
the
Kings
Affairs
at
that
time
in
Scotland
were
forced
to
give
way
to
that
Current
of
Impiety
and
Rebellion
that
then
shook
Monarchy
,
Order
,
Religion
and
the
Laws
.
But
there
's
no
fighting
against
the
Decree
of
Heaven
:
Virg
Aeneid
.
lib.
●
.
He
might
have
truly
said
of
his
Country
what
the
Roman
Poet
makes
Hector
say
of
himself
—
Si
Pergama
dextrâ
Defendi
possent
,
&c.
Yet
in
the
worst
Circumstance
,
the
presence
of
the
Generals
Mind
never
forsook
him
.
Seneca
tells
us
,
Seneca
de
provid
.
pag.
(
mihi
)
307.
Ecce
Spectaculum
dignum
,
ad
quod
respiciat
intentus
operi
suo
Deus
.
that
such
a
Man
who
struggles
with
Adversity
,
and
preserves
his
Soul
untainted
under
the
load
of
Misfortunes
,
Non
video
inquam
quid
habeat
in
terris
Jupiter
pulchrius
,
si
convertere
animum
velis
,
quam
inspectet
Catonem
,
jam
partibus
non
semel
fractis
stantem
,
nihilominus
inter
ruinas
publicas
rectum
.
is
fit
for
the
Society
of
the
Gods
.
Who
but
the
great
Soul
of
General
Drummond
would
not
have
sunk
under
such
innumerable
Calamities
that
so
fast
trod
upon
the
heels
of
one
another
,
his
Prince
banish'd
,
his
Country
over-run
,
his
Army
broken
,
his
Friends
discouraged
,
and
Rebellion
become
impudent
,
and
all
the
endeavours
of
the
Kings
true
Servants
defeated
and
disappointed
;
Horat.
Illabatur
orbis
impavidum
ferient
ruinae
.
but
all
this
was
not
enough
to
damp
his
Courage
.
FINDING
in
this
Juncture
that
the
wrath
of
God
could
not
be
so
soon
removed
from
this
Island
;
He
treated
with
Monk
for
others
of
our
Nation
with
great
dexterity
,
onely
for
himself
,
and
Dalyell
he
would
have
no
share
in
it
,
as
if
he
had
sworn
from
his
Infancy
against
all
degrees
of
Rebellion
as
Hanibal
did
against
the
Romans
,
Cornel.
Nepos
pag.
(
mihi
)
119.
edit
,
in
usum
Delphini
.
whom
his
Father
made
to
touch
the
Altar
with
an
Oath
(
when
but
nine
years
old
)
that
he
should
never
be
reconciled
to
them
nor
their
Interest
.
He
and
his
Friend
again
both
of
them
stole
away
and
went
to
find
their
Sovereign
,
who
then
was
forced
to
wander
here
and
there
for
Shelter
,
and
was
(
as
the
Royal
Psalmist
sometime
)
hunted
as
a
Partridge
on
the
Mountains
.
1
Sam.
26.20
.
But
all
hopes
being
lost
at
that
time
,
to
serve
his
Majesty
.
The
General
and
Dalyell
beg'd
leave
to
go
for
Moscovia
;
which
they
obtain'd
,
and
accordingly
took
their
journey
.
And
when
he
arriv'd
at
the
Imperial
Camp
,
the
Emperour
of
Russia
was
then
lying
befor
Riga
,
and
now
we
have
this
generous
Soul
in
Moscovia
,
a
Stranger
,
and
you
may
be
sure
the
Cavaliers
Coffers
were
not
then
of
great
weight
,
but
he
carried
with
him
that
which
never
forsook
him
till
his
last
breath
,
Resolution
above
the
disasters
of
Fortune
,
composure
of
Spirit
in
the
midst
of
Adversity
,
and
Accomplishments
proper
for
any
Station
in
Court
or
Camp
that
became
a
Gentleman
.
THE
Emperour
of
Russia
quickly
took
notice
of
him
,
and
immediately
he
was
made
a
Collonel
,
and
soon
after
Lieutenant
General
of
the
Strangers
.
He
served
the
Emperour
of
Moscovy
against
the
Polonians
and
Tartars
in
many
Rencounters
with
great
conduct
and
fidelity
.
But
I
must
be
allowed
to
mention
one
instance
of
his
Valour
,
in
which
he
saved
the
whole
Army
that
was
then
sent
by
the
Emperour
of
Russia
against
the
Poles
,
and
commanded
by
Knez
Joury
,
who
was
of
extraordinary
Reputation
among
the
Russians
;
But
in
this
Encounter
when
he
march'd
too
near
the
Enemy
,
he
withdrew
all
the
Cavalry
and
left
our
Scots
here
with
a
small
body
of
Foot
,
to
the
mercy
of
the
Polonian
Horse
(
perhaps
the
best
in
Europe
,
)
What
shall
he
do
in
such
Circumstances
,
must
he
fly
?
But
that
was
it
he
was
not
acquainted
with
;
He
drew
up
his
handful
of
Men
behind
some
Shrubs
which
had
a
Marsh
at
each
end
of
them
,
and
planted
the
Swans
feathers
before
them
:
The
Polish
Horse
came
to
assault
them
in
that
Post
with
extraordinary
briskness
,
but
were
received
with
so
much
order
and
resolution
,
that
the
first
and
second
Salutes
of
the
General
's
Musketeers
,
put
the
Enemy
in
great
disorder
,
and
in
defiance
of
their
number
,
strength
and
quality
he
managed
his
Retreat
with
so
much
Success
and
Conduct
,
that
he
got
under
the
Covert
of
the
nearest
Wood
,
by
which
he
saved
the
whole
Army
;
for
if
he
had
been
beat
,
the
Main
body
,
(
which
Knez
Joury
had
too
hastily
withdrawn
)
would
certainly
fly
,
if
assaulted
whiles
they
were
in
confusion
.
To
manage
a
Retreat
with
so
small
a
body
of
Men
,
in
view
,
and
upon
the
Nose
of
so
strong
an
Enemy
,
was
a
proof
of
Conduct
and
Valour
equal
to
any
thing
that
we
meet
with
in
History
.
THE
Emperour
could
not
but
upon
this
resent
his
Service
,
and
the
favour
that
he
had
at
Court
saved
General
Dulyell
when
so
many
great
Men
combined
to
ruin
him
:
But
why
should
I
mention
the
particular
Services
that
he
alone
did
to
the
Imperial
Crown
of
Moscovy
.
'T
is
an
irreparable
injury
to
our
Nation
,
if
the
Memoirs
of
his
Life
be
not
made
publick
.
Much
about
this
time
he
put
a
considerable
relief
into
a
Frontier
Town
of
Great
importance
formerly
belonging
to
the
Polonians
,
but
now
in
the
Emperours
possession
:
What
he
did
in
that
Expedition
is
not
only
for
the
Honour
of
the
name
of
Drummond
,
but
also
for
the
everlasting
Glory
of
the
[
](A51159-e42320-b)*
*
Illa
pharetratis
est
propria
gloria
Scotis
,
Cingere
venatu
saltus
,
superare
natando
Flumina
,
ferre
famem
,
contemnere
frigora
,
&
aestus
:
Nec
fossa
&
muris
patriam
,
sed
morte
tueri
,
Et
spreta
incolumem
vita
defendere
famam
,
Polliciti
servare
fidem
,
sanctumque
vereri
Numen
amicitiae
,
mores
,
non
munus
amare
.
Artibus
his
,
totum
fremerent
cum
Bella
per
orbem
,
Nullaque
non
leges
tellus
mutaret
avitas
,
Externo
subjecta
jugo
,
gens
una
vetustis
Sedibus
antiqua
sub
liberate
resedit
.
Buch.
Scots
.
None
of
the
Russians
would
undertake
it
;
the
swiftness
of
his
March
,
the
Extraordinary
Stratagem
that
he
used
,
the
number
and
quality
of
the
Army
that
he
overthrew
,
and
the
seasonable
relief
he
put
into
the
Town
,
became
the
wonder
of
the
whole
Empire
.
SOME
years
after
,
the
Light
of
Heaven
began
to
shine
upon
Britain
,
our
King
and
Government
was
restored
:
And
His
late
Majesty
sent
for
him
and
Dalyell
;
and
how
he
behaved
for
twenty
years
after
his
return
to
his
Country
,
the
whole
Nation
knows
,
and
Envy
it self
(
that
ill
natured
Vice
that
sullies
the
brightest
Innocence
)
durst
never
assault
him
plainly
,
and
openly
.
For
under
the
pressure
of
the
saddest
disadvantages
,
he
never
harbour'd
one
disloyal
thought
:
Such
as
had
occasioned
his
disgrace
with
the
late
King
never
appeared
above
board
,
and
such
of
the
great
ones
as
might
be
suspected
to
have
whisper'd
against
him
plainly
disown'd
it
:
And
this
Transient
Cloud
(
blown
up
by
the
breath
of
malice
,
)
served
only
to
highten
his
honour
and
reputation
;
which
makes
me
apply
to
him
,
what
Tacitus
hath
of
the
formerly
named
Agricola
:
Suis
virtutibus
simul
,
vitiis
aliorumque
in
ipsam
gloriam
praeceps
agebatur
.
His
Loyalty
was
untainted
,
as
it
was
tryed
more
than
seventeen
times
in
the
fire
of
afflictions
,
it
did
not
change
with
the
mode
and
fashion
,
it
did
not
depend
upon
the
Gazette
,
and
News-Letters
,
but
was
immoveably
founded
upon
the
rules
of
S.
Paul
to
the
Romans
13.
Not
only
for
wrath
but
for
Conscience
sake
.
When
the
Prince
is
on
the
Throne
,
then
multitudes
of
Men
offer
their
Services
;
but
General
Drummond's
Loyalty
did
bide
the
test
of
all
hardships
and
sufferings
.
It
was
not
gold
and
silver
,
softness
and
plenty
,
luxury
and
ease
that
bore
up
his
Spirits
;
but
the
rewards
of
a
good
Conscience
,
long
and
cold
Nights
,
bitter
northen
Frosts
,
and
the
murmurs
of
the
River
that
runs
by
this
house
,
together
with
the
crowd
of
his
uneasie
thoughts
for
some
years
made
up
his
ordinary
Bill
of
Fare
:
The
Foxes
and
Connies
became
frequently
his
Companions
,
and
he
had
no
other
habitation
than
their
Retreats
amidst
Rocks
and
Desarts
,
his
love
to
his
Prince
took
up
his
thoughts
,
his
time
and
his
endeavours
.
And
thus
he
lived
,
and
thus
he
died
,
Praying
for
His
present
Majesty
with
all
the
marks
of
Gratitude
,
true
Zeal
and
Christian
Charity
;
So
that
I
may
truly
apply
to
him
the
Character
that
Velleius
Paterculus
bestows
upon
Lucius
Emilius
Paulus
.
Velleius
Paterculus
,
Vinum
in
tantum
laudandum
,
in
quantum
intelligi
virtus
potest
.
But
so
far
have
I
considered
the
General
as
an
Officer
of
War
.
But
had
he
no
other
endowments
than
his
Military
Skill
and
Conduct
?
Yes
certainly
,
his
Soul
was
enrich'd
with
a
vast
treasure
of
acquired
Knowledge
,
be
discoursed
of
all
Subjects
,
Moral
,
Political
,
Historical
and
Theological
,
with
great
discretion
and
acuteness
.
Cornelius
Tacitus
tells
us
,
in
the
(
so
often
cited
)
Life
of
Agricola
,
That
most
men
were
of
Opinion
that
there
was
little
friendship
betwixt
Arms
and
Letters
:
But
if
he
instanced
in
Agricola
to
confute
this
absurd
Opinion
,
we
name
General
Drummond
,
whose
Soul
lodged
the
best
parts
of
polite
Learning
;
he
understood
all
the
Mathematical
Sciences
that
relate
to
War
,
Fortification
and
Encamping
to
a
high
degree
;
he
had
read
the
Roman
Historians
acurately
,
and
it
was
observed
of
him
when
he
was
a
youth
,
he
took
great
delight
in
reading
Caesar's
Commentaries
;
a
Book
which
the
Marquess
of
Montrose
had
almost
by
heart
.
He
resolved
to
converse
with
the
former
Ages
to
enlarge
his
Spirit
,
Velleius
Paterculus
,
of
Scipio
Emilianus
,
Vir
omnibus
bella
ac
togae
dotibus
praeclarus
.
and
to
read
the
Lives
of
the
greatest
Captains
was
his
ordinary
Divertisment
:
And
it
was
truly
wonderful
to
see
a
Man
from
his
Infancy
bred
up
with
the
noise
of
Drums
and
Trumpets
acquire
so
much
Learning
,
which
made
Justin
say
of
Epaminondas
,
Justin
lib.
6.
ut
mirabile
videretur
,
unde
tam
insignis
militiae
scientia
homini
inter
literas
nato
.
Amongst
the
Ancient
Romans
,
Liv.
lib.
39.
pag.
(
mihi
)
557.
Ad
summos
honores
alios
scientia
Juris
,
alios
eloquentia
,
alios
gloria
militaris
provexit
,
buic
versatile
ingenium
,
sic
pariter
ad
omnia
fuit
ut
natum
ad
id
unum
diceres
quodcumque
ageret
:
In
bello
manu
fortissimus
,
multisque
insignibus
clarus
,
pugnis
idem
posteaquam
ad
magnos
honores
pervenit
summus
Imperator
.
he
most
resembled
Marcus
Porcius
Cato
,
who
was
so
framed
by
Nature
,
to
be
equally
fitted
for
all
laudable
undertakings
;
every
thing
he
did
became
him
,
and
he
could
do
all
things
except
only
the
things
which
could
not
be
commended
.
In
the
last
Ages
,
Julius
Cesar
Scaliger
seems
to
come
nearest
our
deceased
Hero
;
for
Scaliger
was
descended
of
the
Ancient
Princes
of
Verona
,
and
General
Drummond
of
one
of
the
Princes
of
our
Country
.
Thuanus
,
Hist.
Lib.
21.
pag.
(
mihi
)
645.
Julius
Caesar
Scaliger
,
vir
quo
superiorem
antiquitas
vix
habuit
parem
certe
haec
aetas
non
vidit
.
Nam
ut
nobilitatem
omittam
,
de
qua
inter
omnes
constat
ingenio
animi
,
&
corporis
robore
simul
omnes
equales
suos
facile
superavie
.
Julius
Scaliger
was
early
bred
with
Military
Discipline
,
and
General
Drummond
looked
after
Arms
when
but
a
Child
;
Scaliger
was
Educated
in
the
Court
of
Maximilian
the
Emperour
,
and
our
Hero
had
seen
the
most
splendid
and
magnificent
Courts
in
Europe
.
Scaliger
did
great
things
at
the
battle
of
Ravenna
betwixt
the
Emperour
and
the
French
;
but
General
Drummond
in
more
than
a
hundred
Rencounters
signaliz'd
his
Valour
both
at
home
and
abroad
.
Scaliger
had
great
marks
of
the
Emperours
favour
,
and
our
Hero
had
greater
honours
conferr'd
on
him
by
His
late
and
present
Majesty
,
and
the
Emperour
of
Moscovy
.
Scaliger
mixed
his
martial
toil
and
employment
with
his
studies
and
intellectual
Pleasures
,
and
our
General
seem'd
in
the
midst
of
all
his
cares
,
and
dispatches
,
to
have
been
shapen
for
the
abstrusest
parts
of
Learning
.
Scaliger
was
said
to
understand
Physiognomy
and
foretel
many
events
concerning
particular
persons
;
But
General
Drummond
foretold
the
events
and
changes
in
the
body
political
.
But
Julius
Scaliger
was
harsh
,
proud
,
sour
and
vindictive
,
and
could
not
with
patience
hear
the
commendations
of
his
equals
;
but
here
I
leave
Scaliger
:
For
General
Drummond
was
meek
,
calm
,
affable
,
equal
,
courteous
,
belov'd
of
every
body
,
as
he
did
promote
all
appearances
of
vertue
and
honour
in
any
other
where-ever
he
found
them
;
and
his
accomplishments
for
Learning
were
felt
by
every
body
that
understood
the
true
use
of
Learning
.
Nothing
he
abhorr'd
more
than
Ignorance
,
Psal.
Man
that
is
in
honour
and
understandeth
not
is
like
the
beasts
that
perish
.
especially
amongst
them
who
desired
to
be
notic'd
above
their
Neighbours
.
He
brought
honour
to
the
preferments
he
possess'd
,
and
valued
none
but
such
as
naturally
fell
to
him
in
the
true
channel
of
Merit
.
3.
LOOK
upon
him
as
a
Counsellor
to
his
Prince
,
he
never
suggested
in
publick
or
in
private
,
but
what
was
for
the
honour
of
the
King
,
the
Peace
and
Tranquillity
of
the
Subjects
,
the
regular
administration
of
Justice
and
the
safety
of
His
Majesties
Dominions
on
all
hands
.
His
advice
was
always
temper'd
with
Prudence
,
Caution
and
Foresight
;
he
understood
Mankind
exactly
,
and
the
particular
genius
of
this
Nation
,
so
,
all
his
Counsels
were
even
,
calm
and
moderate
,
never
surpriz'd
or
hurry'd
unto
any
thing
precipitate
or
indeliberate
.
No
Man
ever
had
the
resolution
of
a
Great
Captain
,
and
the
gravity
of
a
Senator
more
happily
contemper'd
.
4.
WHAT
need
I
mention
his
affability
and
candor
,
his
charming
,
inoffensive
and
pleasant
Conversation
?
Nothing
tempestuous
,
nothing
rough
,
nothing
disorderly
in
his
Behaviour
,
he
was
of
easie
access
to
all
ranks
of
Men
,
and
knew
that
Men
in
high
Places
cannot
live
without
their
Inferiors
.
And
if
at
any
time
his
Anger
broke
forth
into
any
appearances
of
Indignation
,
it
was
to
chastise
and
drive
from
him
what
is
base
,
unjust
,
ungentile
,
mean
and
vicious
.
Will
you
consider
him
in
his
more
familiar
Relations
,
as
a
Neighbour
,
as
a
Husband
,
as
a
Father
,
as
a
Friend
,
how
amiable
in
all
of
them
did
he
appear
?
Friendship
seemed
to
be
his
very
Element
and
his
proper
Air
;
And
as
none
knew
better
how
to
make
a
choice
,
so
none
more
stedfast
to
that
sacred
tye
.
The
last
words
he
spoke
distinctly
,
were
expressions
of
Friendship
to
a
Person
of
Quality
,
The
Earl
of
Perth
Lord
High
Chancellour
of
Scotland
.
with
what
gratitude
was
he
wont
to
acknowledge
acts
of
Kindness
and
Civility
done
him
in
the
time
of
his
Imprisonment
in
England
?
Take
him
altogether
,
he
was
a
proper
standard
of
Vertue
,
fit
for
the
imitation
of
the
present
Age
,
and
the
commendation
of
Posterity
.
Would
God
there
were
but
many
such
in
our
Nation
,
who
truly
needed
so
little
the
artifice
of
Flattery
,
and
despised
it
as
much
as
our
Deceased
General
.
BUT
my
Lords
and
Gentlemen
,
when
I
have
said
this
,
if
I
had
no
more
to
say
,
perhaps
I
had
said
nothing
.
All
that
is
splendid
and
glorious
in
the
Eye
of
Mortals
,
is
nothing
in
compare
with
the
Spirit
of
true
Religion
.
In
all
his
Life-time
,
and
in
all
the
different
Occurrences
and
Periods
of
his
Troubles
,
he
had
deep
impressions
of
the
Divinity
.
Religion
in
him
was
not
an
idle
speculation
,
but
broke
forth
and
shined
in
all
his
Actions
,
his
devotions
to
God
were
fervent
,
sincere
and
constant
.
The
expressions
of
his
Charity
to
his
Neighbours
were
full
of
affection
,
love
and
sincerity
:
He
took
his
Characters
of
a
Religious
Man
,
not
from
the
dreams
and
fooleries
of
Enthusiasm
,
but
from
the
plain
words
of
S.
James
,
Who
is
a
wise
man
and
endow'd
with
knowledge
amongst
you
?
Let
him
shew
out
of
a
good
conversation
his
works
with
meekness
of
wisdom
.
And
that
other
of
the
same
Apostle
;
Jam.
1.27
.
Pure
religion
and
undefiled
before
God
and
the
Father
is
this
,
to
visit
the
Fatherless
,
and
Widows
in
their
affliction
,
and
to
keep
himself
unspotted
from
the
world
.
The
instances
of
his
Charity
have
been
many
and
liberal
and
seasonably
conveyed
;
some
of
them
,
visible
,
great
and
lasting
.
Let
us
follow
him
to
his
Death
Bed
,
and
see
his
behaviour
there
.
BEING
of
a
vigorous
and
cleanly
Constitution
,
he
lived
to
the
Age
of
Seventy
notwithstanding
of
the
constant
fatigue
of
his
Life
:
When
he
felt
that
his
Disease
was
like
to
prove
stubborn
,
and
that
it
resisted
the
skill
and
care
of
the
learnedst
Physicians
,
he
sent
for
a
pious
and
grave
Divine
of
our
Church
,
Dr.
Charteris
.
with
whom
he
took
sweet
Counsel
,
how
to
order
his
Soul
for
its
last
flight
to
the
other
World
:
And
in
this
interval
,
gave
all
evidences
of
the
greatness
and
goodness
of
his
Spirit
.
ONE
of
the
Physicians
that
waited
on
him
,
did
with
all
modesty
and
discretion
insinuate
that
their
endeavours
were
like
to
have
no
success
;
He
received
the
news
of
Death
with
all
composure
and
equality
of
Spirit
,
he
never
knew
what
fear
meant
,
and
he
met
the
King
of
Terrors
,
not
with
that
resolute
sullenness
and
stupidity
,
(
that
is
sometimes
observable
in
the
most
profligate
)
but
with
all
calmness
and
resolution
,
as
became
the
strength
of
Faith
,
the
hopes
of
Immortality
and
the
Majesty
of
Christian
Religion
.
THE
frequent
attacques
of
a
lingring
Disease
had
now
brought
him
upon
the
coasts
of
Eternity
,
he
ordered
his
worldly
Affairs
with
that
speed
and
discretion
that
was
always
visible
in
all
his
actions
,
he
gave
his
Fatherly
Advice
and
Blessing
in
the
most
Christian
and
composed
manner
to
his
dearest
Relatives
,
Viz.
Strathallen
&
his
Lady
.
and
marks
of
his
Favour
and
Bounty
to
all
his
Servants
.
And
all
this
with
that
exactness
of
Memory
and
undisturb'd
Judgment
that
ever
attended
him
,
he
omitted
nothing
that
was
to
be
done
:
And
then
he
beseeched
such
as
were
about
him
,
in
the
Bowels
of
Jesus
Christ
to
give
him
no
more
trouble
about
worldly
Affairs
,
so
be
left
the
World
in
his
Thoughts
and
Meditations
,
and
looked
stedfastly
to
the
things
that
are
above
,
and
by
frequent
flights
and
ejaculations
to
Heaven
was
loosed
from
the
Body
(
from
all
the
interests
and
concerns
of
it
)
before
he
left
his
earthly
habitation
.
How
weak
are
the
strongest
Chains
that
tye
us
to
the
Earth
,
when
we
are
thus
illuminated
,
when
we
are
near
our
heavenly
Country
,
when
the
Soul
begins
to
tast
of
the
rivers
of
pleasure
that
are
at
Gods
right
hand
?
Then
she
gathers
together
her
spiritual
Forces
,
and
the
World
becomes
so
insipid
,
that
she
can
relish
nothing
but
the
Fruits
of
the
Tree
of
Life
.
O
happy
day
!
when
we
have
run
thorow
the
difficult
stages
of
a
wearisom
World
,
we
then
can
say
in
the
Apostles
Language
,
We
know
that
if
this
our
earthly
house
were
broken
down
,
we
have
houses
with
God
not
made
with
hands
,
eternal
in
the
heavens
.
LET
us
enter
into
the
Grave
before
we
are
carried
thither
,
and
from
thence
view
the
various
tossings
of
mens
thoughts
to
scramble
together
the
heaviest
pieces
of
the
Earth
,
how
soon
do
the
glories
of
it
vanish
into
a
shadow
,
and
the
painted
nothings
that
we
foolishly
admire
are
found
empty
and
unsatisfying
.
Are
those
the
things
we
are
to
hunt
after
?
Are
we
made
for
them
?
Have
not
we
vast
appetites
and
inclinations
beyond
them
?
Can
they
serve
us
in
our
greatest
extremities
?
Let
us
remember
then
wherefore
we
are
made
;
For
here
we
are
but
Pilgrims
and
Strangers
.
Should
not
we
pray
with
the
Psalmist
,
Psal.
Lord
teach
me
to
know
mine
end
,
and
the
measure
of
my
days
,
that
I
may
know
how
frail
I
am
.
Those
dark
habitations
in
which
we
live
will
shortly
crumble
to
dust
.
Upon
this
occasion
,
we
are
to
lift
our
Eyes
from
the
Coffin
where
his
earthly
remains
are
laid
,
to
the
place
and
company
and
employment
of
his
Soul
,
where
we
shall
be
cloathed
with
Light
as
the
Angels
of
God
and
encompassed
with
the
beams
of
Glory
,
where
we
shall
have
the
palms
of
victory
put
into
our
hands
,
crowns
upon
our
heads
,
and
in
our
mouths
the
songs
of
the
blessed
;
where
we
shall
sit
with
the
Patriarchs
,
Prophets
,
Apostles
and
Martyrs
,
when
we
enter
the
City
of
Peace
and
of
everlasting
Rest
in
the
New
Jerusalem
.
How
can
we
but
sigh
and
groan
for
our
deliverance
from
our
present
Bondage
?
When
shall
we
be
set
at
liberty
from
Corruption
and
Vanity
,
and
satisfi'd
with
his
Divine
Likness
,
when
we
shall
for
ever
solemnize
the
Nuptials
of
the
Lamb
,
and
behold
God
face
to
face
,
and
shall
be
changed
unto
his
Glorious
Image
,
when
we
are
admitted
to
the
Company
of
those
Seraphims
that
fly
round
about
the
Throne
,
and
sing
to
all
Ages
of
Eternity
,
Holy
,
Holy
,
Holy
,
Lord
God
of
Hosts
.
Does
not
the
view
of
this
Glory
overcome
our
Spirits
,
and
disengage
us
from
the
Earth
?
Why
should
the
trifling
interests
of
vanity
ingross
our
thoughts
,
and
the
little
apparitions
and
dreams
of
the
Earth
enchant
us
?
O
Christians
think
more
frequently
of
your
Country
and
of
the
incomprehensible
Love
of
God
,
that
sent
his
Son
to
redeem
you
;
of
the
whole
tendency
of
that
excellent
Religion
,
of
the
excellency
of
our
own
Souls
,
and
the
light
of
his
Countenance
that
is
better
than
Life
.
Let
us
steal
frequently
out
of
the
hurry
and
noise
and
impertinence
of
our
little
business
,
unto
those
Regions
of
Light
,
and
Peace
,
and
Purity
,
unto
Mount
Zion
,
Heb.
and
unto
the
City
of
the
Living
God
,
the
heavenly
Jerusalem
,
and
to
an
innumerable
Company
of
Angels
,
to
the
general
assembly
and
Church
of
the
first
born
,
to
God
the
Judge
of
all
,
and
to
the
Spirits
of
just
men
made
perfect
.
To
God
the
Father
,
Son
,
and
Holy
Ghost
,
be
all
Praise
,
Power
and
Dominion
,
for
ever
and
ever
,
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A51159-e190
Notes for div A51159-e1930
Notes for div A51159-e4630
Notes for div A51159-e7090
Notes for div A51159-e9680
Notes for div A51159-e11790
Notes for div A51159-e15460
Notes for div A51159-e19100
Notes for div A51159-e23600
Notes for div A51159-e27250
Notes for div A51159-e29620
Notes for div A51159-e32180
Notes for div A51159-e35860
Notes for div A51159-e37880