portrait of William Owtram
R.
White
Sculp
:
●ELMUS
OUTRAMUS
S.T.P.
Sti
.
Petri
apud
Westmonasterienses
Canonicus
.
TWENTY
SERMONS
PREACHED
upon
Several
Occasions
.
BY
WILLIAM
OWTRAM
D.D.
Prebendary
of
Westminster
,
and
one
of
his
MAJESTIES
Chaplains
in
Ordinary
.
Printed
after
the
Authors
own
Copies
.
LONDON
,
Printed
by
J.
M.
for
Richard
Chiswell
at
the
Rose
and
Crown
in
St
Paul's
Church-Yard
,
1682.
TO
THE
READER
.
Reader
,
IT
is
well
known
that
the
Author
of
these
following
Sermons
could
never
he
prevailed
upon
,
either
by
the
Intreaty
of
his
Friends
,
or
the
Authority
of
his
Superiours
(
though
very
much
urged
by
both
)
to
publish
any
of
his
Sermons
in
Print
;
and
his
nearest
Relations
would
have
paid
that
respect
to
him
in
this
,
as
in
all
other
things
,
to
have
denyed
them
to
the
Publick
,
for
the
sake
of
his
own
Judgment
in
this
matter
;
had
not
a
forward
Bookseller
,
only
to
serve
the
ends
of
his
own
profit
,
thrust
out
into
the
World
Six
Sermons
under
his
name
,
not
many
Months
after
his
Death
.
To
promote
the
Sale
of
which
,
he
indeavours
,
in
an
Epistle
before
them
,
to
make
the
Reader
believe
that
although
(
as
he
confesses
)
they
were
taken
from
the
Author
by
a
Short-hand-man
many
years
since
,
yet
they
were
allowed
and
corrected
by
himself
;
That
they
were
agreeable
to
his
sense
;
And
that
there
was
no
other
more
perfect
Copy
to
be
procured
.
If
all
this
had
been
true
,
What
right
had
the
Bookseller
,
and
his
Short-hand
Friend
by
this
to
publish
them
in
the
name
of
this
Author
?
Did
the
Author
Correct
them
for
the
Press
?
Or
is
it
sufficient
to
justifie
the
publishing
of
such
Discourses
under
a
Mans
name
,
because
they
are
agreeable
to
his
sense
?
Or
if
no
other
Copy
could
be
procured
,
was
it
therefore
necessary
to
publish
this
?
But
this
pretence
was
so
far
from
being
true
,
that
whosoever
has
been
abused
by
this
Publisher
so
much
as
to
buy
,
and
look
into
those
Sermons
,
will
find
,
that
they
are
so
far
from
being
Corrected
by
the
Hand
of
this
Author
,
that
they
were
never
Corrected
by
any
;
That
they
are
so
far
from
being
agreeable
to
his
sense
,
that
in
very
many
places
they
are
no
sense
at
all
;
And
the
Publisher
knows
very
well
that
he
never
inquired
of
any
of
the
Authors
Relations
for
any
Copies
or
Papers
remaining
in
their
hands
.
If
he
had
,
he
might
have
been
shewed
Three
Sermons
upon
the
first
Text
,
Heb.
10.38
.
whereas
he
has
published
but
Two
of
them
,
and
those
two
put
together
as
one
,
and
that
so
imperfect
,
so
incoherent
,
and
so
ungrammatical
,
that
the
Reader
must
be
very
kind
if
he
would
excuse
the
Author
in
many
places
as
well
as
the
Printer
.
One
might
point
to
mistakes
in
almost
every
Page
,
some
of
which
are
very
absurd
and
intolerable
:
But
in
regard
some
Friends
of
the
Authors
have
thought
fit
to
collect
a
Volume
of
his
Sermons
upon
Theological
Subjects
(
amongst
which
it
will
be
most
proper
to
insert
these
upon
the
10th
of
the
Hebrews
concerning
the
Life
of
Faith
in
connection
with
other
.
Discourses
of
Faith
)
it
is
sufficient
to
acquaint
the
Reader
,
that
these
shall
be
reprinted
after
the
Authors
own
Copy
.
In
like
manner
the
Publisher
,
if
he
had
consulted
the
Authors
Friends
,
might
have
seen
that
the
Second
and
Third
Sermons
of
Providence
upon
St.
Matt.
10.29
.
are
but
a
part
of
his
Discourses
upon
that
Subject
,
which
it
will
be
most
proper
to
put
together
,
and
publish
(
if
at
all
)
in
a
Volume
of
the
Attributes
of
God
,
upon
which
the
Author
has
several
Sermons
:
But
besides
that
,
these
are
but
apart
of
his
Meditations
upon
Providence
,
they
are
also
very
broken
and
imperfect
in
many
places
,
though
the
Short-hand-man
has
endeavoured
,
according
to
his
skill
in
Divinity
,
to
supply
and
fill
them
up
.
Of
the
three
following
,
two
of
them
cannot
yet
be
found
amongst
the
Authors
Papers
,
so
that
it
is
very
doubtful
whether
they
be
his
or
no
;
and
therefore
the
Publisher
,
besides
the
wrong
he
has
done
the
Author
,
and
the
World
too
,
in
exposing
his
labours
imperfectly
,
has
also
(
very
probably
)
fathered
upon
him
those
that
are
none
of
his
.
The
just
indignation
which
the
Authors
Friends
have
taken
to
this
injurious
dealing
of
the
Publisher
,
together
with
Reports
brought
frequently
to
their
ears
of
a
design
of
other
persons
to
publish
other
of
his
Sermons
,
inclined
them
(
though
they
are
sensible
against
the
Authors
own
opinion
)
to
set
forth
a
Volume
at
present
according
to
his
own
Copies
:
And
these
Twenty
being
lately
preached
upon
particular
occasions
,
and
some
of
them
in
the
most
august
and
solemn
Audience
,
and
all
of
them
designed
to
obviate
the
evils
of
the
Age
,
and
to
secure
Men
in
the
belief
and
practice
of
the
true
Religion
,
are
thought
not
improper
to
be
first
offered
to
the
publick
view
.
The
Author
was
sensible
by
what
Artifices
,
what
degrees
,
and
what
parties
of
Men
,
this
most
excellent
constitution
of
the
Church
of
England
is
endeavoured
to
be
undermined
;
and
denying
to
no
Man
the
liberty
of
Disquisition
and
Discourse
,
he
understood
the
strength
both
of
their
Arguments
and
their
Interest
:
And
the
Reader
may
discern
by
these
Sermons
that
he
apprehended
our
danger
to
arise
of
late
from
(
a
confederacy
,
it
may
be
,
one
cannot
say
but
)
a
complication
of
enemies
,
Papists
,
Libertines
,
and
Dissenters
;
but
chiefly
from
the
first
,
who
imploy
the
two
latter
to
work
under
them
,
and
to
weaken
the
Church
of
England
,
one
by
Prophaneness
and
the
other
by
Separation
,
that
so
they
may
argue
against
the
sufficiency
of
our
constitution
to
maintain
good
Life
,
and
preserve
Unity
,
and
dispose
those
who
are
of
no
Religion
and
no
Church
to
become
Proselytes
to
theirs
.
Amongst
the
Libertines
may
be
reckoned
that
sort
of
Men
who
,
though
indeed
they
have
natural
conviction
of
a
supreme
Being
,
pretend
to
more
wit
than
to
be
satisfied
with
the
Authority
of
our
Blessed
Saviour
;
and
so
because
they
have
no
good
opinion
of
the
Truth
of
his
Religion
,
they
neglect
Religion
in
general
:
for
what
Theist
was
ever
known
to
live
according
to
the
Principles
of
natural
Religion
,
to
which
notwithstanding
he
owns
himself
obliged
?
For
the
Dissenters
,
they
have
many
different
Opinions
amongst
themselves
,
some
of
which
are
here
taken
notice
of
,
either
ex
proposito
in
some
Sermons
,
or
by
the
by
in
others
.
So
that
the
whole
Collection
is
an
Antidote
Very
seasonable
for
the
malignity
of
the
Age
,
and
,
by
the
blessing
of
God
,
may
have
some
profitable
effect
from
the
Press
,
as
,
by
the
testimony
of
the
Hearers
,
they
had
from
the
Pulpit
;
and
they
are
offered
to
the
world
for
that
end
;
not
as
a
Character
of
the
great
abilities
of
the
Author
,
and
his
great
Accomplishments
in
almost
all
kinds
of
Science
,
but
as
an
instance
of
his
Zeal
for
the
Truth
,
and
goodness
of
the
Christian
Religion
in
general
,
and
the
Church
of
England
in
particular
;
especially
in
this
juncture
.
His
extraordinary
skill
in
Rabbinical
Learning
,
and
the
use
and
service
of
it
to
the
Confirmation
and
Illustration
of
the
Christian
Theology
,
he
has
made
appear
to
the
learned
World
some
years
since
with
great
propriety
and
accuracy
of
style
in
his
Book
De
Sacrificiis
:
wherein
he
hath
also
given
a
proof
of
his
profound
skill
in
the
highest
points
of
the
Divine
Wisdom
.
But
what
his
abilities
were
in
other
parts
both
of
Divine
and
Humane
Knowledge
,
he
had
not
leisure
enough
,
from
his
Ministerial
labours
,
to
let
the
world
know
.
Nor
have
I
ability
to
make
it
sensible
how
great
they
were
;
or
to
represent
the
Gravity
,
Sobriety
,
Simplicity
,
Truth
and
plainness
of
his
Conversation
;
his
Devotion
to
God
,
and
his
Charity
to
the
Neighbourhood
,
especially
the
sick
and
afflicted
;
His
indefatigable
Industry
in
his
private
Studies
,
as
well
as
in
the
publick
offices
of
his
Profession
,
and
his
readiness
to
impart
and
communicate
the
effects
of
his
mighty
pains
and
industry
to
his
Friends
;
His
Civility
,
and
Beneficence
to
Learned
Foreigners
;
His
Respect
and
Reverence
to
his
Superiors
;
together
with
his
Humility
and
Candor
to
his
Equals
and
Inferiors
:
Which
excellent
Vertues
as
they
rendred
him
very
valuable
and
useful
to
the
world
whilst
he
was
alive
,
so
they
will
imbalm
his
memory
now
he
is
dead
.
All
that
needs
further
to
he
added
is
to
beg
thy
pardon
,
Reader
,
for
the
Errata
of
the
Press
,
which
are
too
many
,
and
to
desire
that
if
a
Sermon
of
the
Authors
upon
the
Sin
against
the
Holy
Ghost
,
or
any
other
,
be
in
thine
or
any
other
hand
that
thou
knowest
,
thou
would
please
to
restore
,
or
send
notice
of
it
to
the
Printer
,
that
it
may
be
inserted
in
another
Collection
.
TEXTS
OF
THE
SERMONS
.
-
SERMON
I.
Isaiah
xxxiij
.
6.
And
Wisdom
and
Knowledge
shall
be
the
stability
of
thy
Times
.
Fol.
1
-
SERMON
II.
Psalm
lxviij
.
28.
Strengthen
,
O
God
,
that
which
thou
hast
wrought
for
us
.
fol.
33
-
SERMON
III.
Philip.
i.
27
,
28.
That
ye
stand
fast
in
one
Spirit
,
with
one
mind
,
striving
together
for
the
Faith
of
the
Gospel
,
and
in
nothing
terrified
by
your
Adversaries
.
fol.
60
-
SERMON
IV.
St
Matth.
vi
.
23.
—
If
therefore
the
Light
that
is
in
thee
be
Darkness
,
How
great
is
that
Darkness
?
fol.
89
-
SERMON
V.
St
Matth.
xvi
.
18.
—
And
the
Gates
of
Hell
shall
not
prevail
against
it
.
fol.
110
-
SERMON
VI.
1
Cor.
xiv
.
15.
What
is
it
then
?
I
will
pray
with
the
Spirit
,
and
I
will
pray
with
the
understanding
also
.
fol.
129
-
SERMON
VII
.
1
John
iij.
3.
And
every
Man
that
hath
this
hope
in
him
,
purifieth
himself
,
even
as
He
is
pure
.
fol.
149
-
SERMON
VIII
.
Galat.
v.
13.
Ye
have
been
called
unto
Liberty
,
only
use
not
your
Liberty
for
an
occasion
to
the
flesh
.
fol.
171
-
SERMONS
IX
,
X.
St
Luke
xij
.
1.
—
Beware
ye
of
the
Leaven
of
the
Pharisees
,
which
is
Hypocrisie
.
fol.
194.216
-
SERMON
XI
.
St
John
xiv
.
1.
—
Ye
believe
in
God
;
Believe
also
in
me
.
fol.
237
-
SERMON
XII
.
Philip.
i.
10.
That
ye
may
approve
things
that
are
excellent
—
fol.
261
-
SERMON
XIII
.
St
John
vij
.
17.
If
any
Man
will
do
his
Will
,
he
shall
know
of
the
Doctrine
,
whether
it
be
of
God
,
or
whether
I
speak
of
my self
.
fol.
290
-
SERMON
XIV
.
Malachi
i.
6.
—
If
then
I
be
a
Father
,
where
is
mine
honour
?
And
if
I
be
a
Master
,
where
is
my
fear
?
fol.
309
-
SERMON
XV.
St
Matth.
v.
17.
Think
not
that
I
am
come
to
destroy
the
Law
or
the
Prophets
;
I
am
not
come
to
destroy
,
but
to
fulfil
.
fol.
334
-
SERMON
XVI
.
Psal.
cxix
.
59
,
60.
I
thought
on
my
ways
,
and
turned
my
feet
unto
thy
Testimonies
.
I
made
haste
and
delayed
not
to
keep
thy
Commandments
.
fol.
355.
-
SERMONS
XVII
,
XVIII
.
1
John
iij.
7.
Little
Children
,
let
no
Man
deceive
you
;
he
that
doth
Righteousness
is
Righteous
,
even
as
he
is
Righteous
.
fol.
390.411
-
SERMON
XIX
.
St
Luke
xvi
.
8.
For
the
Children
of
this
World
are
in
their
Generation
wiser
than
the
Children
of
Light
,
fol.
432.
-
SERMON
XX.
St
Matth.
vi
.
21.
For
where
your
Treasure
is
,
there
will
your
heart
be
also
.
fol.
453
The
First
Sermon
.
ISAIAH
33.6
.
And
wisdom
and
knowledge
shall
be
the
stability
of
thy
times
.
The
whole
verse
is
thus
:
And
wisdom
and
knowledge
shall
be
the
stability
of
thy
times
,
and
strength
of
salvation
:
The
fear
of
the
Lord
is
his
Treasure
.
ALthough
the
effects
of
the
great
calamities
which
we
have
suffered
in
this
Nation
,
namely
,
those
of
a
raging
Pestilence
,
a
devouring
Fire
,
several
grievous
and
bloody
Wars
,
be
in
some
measure
now
removed
,
yet
were
the
minds
and
thoughts
of
men
never
more
disturbed
,
or
more
uneasie
than
now
they
are
.
The
reason
hereof
seems
especially
to
be
this
,
namely
,
that
most
desperate
Plot
,
which
was
designed
to
murder
our
Prince
,
and
to
overthrow
our
Laws
,
our
Liberties
,
our
Religion
,
our
Spiritual
,
as
well
as
our
Temporal
welfare
.
This
,
and
the
fears
that
it
hath
awakened
sit
so
close
upon
mens
hearts
,
and
give
such
sensible
apprehensions
of
future
troubles
and
calamities
,
that
we
enjoy
not
what
we
have
,
we
find
no
ease
or
satisfaction
in
any
thing
which
we
as
yet
possess
.
We
have
indeed
a
Peace
at
present
,
but
it
is
unsetled
and
uncertain
;
we
have
a
Religion
and
that
reformed
according
to
the
word
of
God
,
but
it
is
dangerously
undermined
.
We
have
good
Laws
to
preserve
our
Liberties
and
just
Rights
,
but
know
not
how
long
we
may
retain
them
:
we
have
a
good
and
fruitful
Land
,
but
are
not
without
all
apprehensions
of
dispossession
,
or
at
least
of
great
disturbance
in
it
.
Which
things
being
so
,
it
should
seem
our
present
fears
and
troubles
arise
not
so
much
from
the
sense
of
any
present
want
,
as
from
the
uncertainty
of
what
we
have
;
not
from
the
evils
we
feel
at
present
,
but
those
we
fear
may
fall
upon
us
,
that
is
to
say
,
from
the
instability
of
the
times
.
This
was
the
thing
which
cast
my
thoughts
upon
the
words
I
have
now
read
,
and
made
them
seem
to
be
suitable
to
the
present
occasion
.
Now
these
seem
to
have
been
delivered
after
Sennacherib
had
spoiled
Hezekiah
of
his
treasures
to
make
conditions
of
Peace
with
him
,
but
before
his
Army
made
its
approaches
toward
Jerusalem
,
which
it
seems
it
did
in
a
little
time
after
the
making
of
that
Peace
,
as
may
appear
2
Kings
18.13
,
14
,
15
,
16
,
17.
Which
false
dealing
of
Sennacherib
is
noted
and
censured
by
the
Prophet
in
the
beginning
of
this
Chapter
,
Isaiah
33.1
.
Woe
to
thee
that
spoilest
,
and
thou
wast
not
spoiled
,
and
dealest
treacherously
,
and
they
dealt
not
treacherously
with
thee
.
The
case
in
short
seems
to
be
thus
.
Sennacherib
had
invaded
Judah
,
assaulted
and
taken
the
fenced
cities
as
it
is
recorded
2
Kings
18.13
.
He
so
distressed
both
Hezekiah
,
and
his
people
,
that
he
freely
offered
to
submit
to
what
conditions
,
Sennacherib
would
please
to
impose
upon
him
,
Return
from
me
,
says
Hezekiah
,
and
that
which
thou
puttest
on
me
I
will
bear
,
v.
14.
These
conditions
were
so
hard
(
being
no
less
than
three
hundred
talents
of
Silver
,
and
thirty
talents
of
Gold
)
that
he
was
constrained
to
make
them
good
,
by
giving
Sennacherib
as
well
the
treasures
of
the
Temple
,
all
the
Silver
found
in
the
House
of
the
Lord
,
as
the
treasures
of
his
own
House
,
and
what
was
still
more
dishonourable
,
to
cut
off
the
Gold
from
the
Doors
of
the
Temple
,
and
the
Pillars
which
he
himself
had
made
,
v.
15
16.
Yet
such
it
should
seem
was
Sennacheribs
treachery
and
false
dealing
,
that
having
,
as
was
before
related
,
spoiled
Hezekiah
of
his
treasure
,
he
presently
,
contrary
to
his
promise
,
sends
up
an
Army
towards
Jerusalem
,
the
dread
whereof
filled
that
City
with
great
amazement
and
confusions
.
In
these
confusions
had
the
Prophet
Isaiah
an
intimation
,
that
God
would
exalt
his
mighty
power
in
the
deliverance
of
Hezekiah
,
and
of
the
City
of
Jerusalem
from
these
so
great
and
imminent
dangers
,
and
also
confirm
the
same
deliverance
,
and
give
secure
and
setled
times
.
The
former
whereof
the
Prophet
declares
v.
5.
The
Lord
is
exalted
,
for
he
dwelleth
on
high
,
he
hath
filled
Sion
with
judgment
and
righteousness
;
the
latter
in
the
following
words
,
And
wisdom
and
knowledge
shall
be
the
stability
of
thy
times
.
Stability
signifies
strength
,
and
settlement
,
stability
of
times
,
safe
,
secure
and
certain
times
,
times
not
so
lyable
unto
change
,
as
that
the
fear
of
domestick
Troubles
,
or
foreign
violence
,
should
either
disquiet
the
minds
of
men
,
or
interrupt
them
in
their
duties
to
God
,
or
their
neighbours
,
or
themselves
.
And
then
that
wisedom
,
or
that
knowledge
,
by
which
the
times
should
be
thus
established
,
is
the
knowledge
of
God
and
of
his
will
,
and
hearty
obedience
thereunto
,
in
the
whole
compass
of
his
Laws
,
as
well
of
those
which
prescribe
our
duties
to
one
another
,
as
of
those
that
direct
us
in
Gods
worship
.
I
need
not
say
,
that
this
is
the
sense
,
wherein
wisdom
is
frequently
taken
in
the
Scriptures
;
for
that
's
a
thing
that
all
acknowledge
,
who
pretend
to
any
skill
in
them
:
nor
need
I
labour
much
to
prove
,
that
this
is
the
sense
of
wisdom
and
knowledge
in
the
words
which
I
now
insist
upon
;
for
plain
it
is
,
that
what
the
Prophet
stiles
judgment
and
righteousness
in
the
words
immediately
antecedent
,
is
here
stiled
wisdom
and
knowledge
.
He
hath
filled
Sion
with
judgment
and
righteousness
.
So
he
speaks
in
the
fifth
verse
,
and
then
immediately
adds
the
effect
those
things
should
have
,
under
the
name
of
〈…〉
and
knowledge
;
for
so
it
follows
,
and
wisdom
and
knowledge
shall
be
the
stability
of
thy
times
,
that
is
to
say
,
judgment
and
righteousness
shall
be
so
.
He
varies
the
words
,
but
not
the
sense
,
for
then
his
discourse
would
not
be
coherent
.
Add
hereunto
,
that
what
he
had
styled
wisdom
and
knowledge
in
the
beginning
of
the
verse
,
is
immediately
called
the
fear
of
the
Lord
;
wisdom
and
,
knowledge
shall
be
the
stability
of
thy
times
,
and
strength
of
salvation
:
the
fear
of
the
Lord
is
his
treasure
.
Where
he
suggests
that
although
Sennacherib
had
spoiled
Hezekiah
of
his
treasures
,
which
are
the
usual
nerves
of
War
,
and
the
common
instruments
of
defence
;
yet
that
he
had
such
a
treasure
still
,
namely
,
the
fear
of
the
true
God
,
as
should
give
stability
to
his
times
.
For
as
much
as
this
is
the
truest
wisdom
,
and
such
wisdom
the
firmest
foundation
of
peace
and
settlement
.
This
reaches
all
the
ends
of
wisdom
,
and
therefore
justly
bears
its
name
.
So
that
the
sense
of
the
words
in
hand
is
the
same
with
that
of
those
before
,
chap.
32.
v.
17.
The
work
of
righteousness
shall
be
peace
,
and
the
effect
of
righteousness
,
quietness
,
and
assurance
for
ever
.
Now
the
words
taken
in
this
sense
offer
two
things
to
our
consideration
.
-
1.
The
former
whereof
is
a
blessing
promised
,
which
is
stability
of
the
times
,
setled
,
quiet
,
and
easie
days
.
-
2.
The
latter
the
proper
means
or
terms
,
whereby
this
blessing
is
procur'd
,
which
is
obedience
to
Gods
will
in
the
whole
extent
of
his
holy
Laws
,
styled
by
the
Prophet
wisdom
and
knowledge
.
For
so
he
speaks
to
Hezekiah
,
and
in
his
person
to
the
nation
,
wisdom
and
knowledge
shall
be
the
stability
of
thy
times
.
I
shall
begin
with
the
blessing
promised
,
which
is
stability
in
the
times
,
a
singular
blessing
to
a
Nation
being
such
as
most
effectually
tends
,
or
is
at
the
least
wholly
necessary
to
the
producing
of
all
others
,
whether
we
consider
it
with
relation
1.
To
the
advantages
of
this
World
.
2.
Or
those
that
concern
a
better
life
.
Of
the
former
of
these
I
should
not
speak
,
being
not
so
suitable
to
this
place
,
were
it
not
proper
for
the
occasion
,
were
it
not
seasonable
in
point
of
time
,
and
now
,
if
ever
,
to
be
considered
,
when
the
great
Council
of
the
Land
is
studying
how
to
settle
the
Nation
,
to
confirm
our
Peace
,
to
establish
true
and
firm
foundations
of
future
settlement
and
tranquillity
;
and
may
expect
to
have
an
account
of
the
usefulness
of
their
undertakings
opened
and
laid
before
the
People
.
But
being
these
are
our
present
circumstances
,
I
judge
I
may
justly
take
occasion
to
insist
a
while
upon
those
advantages
,
which
every
Nation
may
expect
from
quiet
,
certain
,
and
stable
times
.
1.
And
first
of
all
,
such
times
as
these
give
ease
of
heart
,
vigour
of
mind
,
a
free
and
chearful
and
active
spirit
,
take
off
the
weights
of
fear
and
sorrow
,
that
troublesome
times
generally
hang
upon
men's
minds
,
and
so
prepare
and
dispose
to
diligence
,
and
give
incouragement
thereunto
,
by
promising
good
success
in
it
.
For
in
such
times
may
every
person
duly
hope
to
reap
the
fruits
of
his
own
Labours
,
to
gain
advantage
by
his
diligence
,
to
find
an
account
in
his
undertakings
,
he
now
believes
that
he
serves
himself
,
or
his
posterity
,
which
he
values
equally
with
himself
.
And
this
,
as
it
gives
a
great
incouragement
to
his
diligence
:
So
it
sweetens
the
labours
that
attend
it
,
and
makes
him
easie
to
himself
,
as
well
as
useful
to
publick
ends
.
It
is
not
so
in
troublesome
and
distracted
times
.
In
such
times
every
man
suspects
that
one
may
sow
,
and
another
reap
,
one
may
build
,
and
another
inhabit
,
one
may
plant
,
and
another
probably
gather
the
fruit
;
as
we
have
seen
in
our
own
age
,
and
many
felt
by
sad
experience
.
And
this
is
a
very
great
discouragement
to
every
man's
diligence
in
his
calling
.
Where
is
the
man
that
will
toyle
and
labour
,
weary
his
body
or
his
mind
,
where
he
cannot
hope
that
he
or
his
heirs
shall
find
advantage
by
all
his
pains
,
who
will
imploy
and
busie
himself
at
all
adventures
?
build
,
or
plant
,
or
lay
up
treasure
,
when
he
hath
reason
to
suspect
,
that
he
is
labouring
for
a
stranger
,
or
preparing
rich
,
and
pleasant
spoils
for
an
enemy
to
feed
his
lusts
upon
?
And
what
's
the
effect
of
these
discouragements
,
but
a
disconsolate
,
useless
sloath
,
or
else
a
diversion
from
those
labours
,
whereby
he
might
profit
himself
and
others
,
to
live
by
spoyl
on
other
persons
?
which
when
it
once
becomes
common
,
ends
in
general
want
and
poverty
,
and
brings
destruction
upon
a
Nation
.
So
useful
,
nay
so
wholly
necessary
are
stable
times
to
give
encouragement
to
care
and
diligence
in
those
labours
,
whereby
every
man
serves
himself
,
as
the
publick
good
is
served
by
all
.
2.
Stable
and
settled
times
give
men
the
happiest
opportunities
of
injoying
the
fruits
of
their
own
endeavours
and
Gods
blessings
in
peace
and
quiet
and
tranquillity
,
without
which
nothing
is
enjoyed
,
but
often
become
the
greatest
burdens
.
Honour
it self
becomes
contemptible
,
and
merit
exposes
to
reproach
in
popular
tumults
and
seditions
.
So
the
Prophet
suggests
to
us
,
Isaiah
3.5
.
The
people
shall
be
oppressed
,
every
one
by
another
,
and
every
one
by
his
neighbour
:
the
child
shall
behave
himself
proudly
again
the
antient
,
and
the
base
against
the
honourable
.
What
advantages
are
large
fortunes
,
when
they
are
so
far
from
giving
security
to
the
owners
,
that
they
expose
them
to
spoyl
and
rapine
;
when
the
fear
of
losing
them
gives
more
trouble
,
than
the
possession
gives
content
?
which
is
the
case
in
unsetled
times
.
And
lastly
what
satisfaction
is
it
to
have
a
numerous
and
hopeful
issue
,
when
a
mans
children
are
in
danger
to
have
their
minds
abused
by
errour
,
by
Popery
,
Atheism
,
or
Infidelity
,
and
their
bodies
enslaved
by
a
cruel
tyranny
?
So
far
are
any
of
these
things
from
being
comforts
in
such
an
age
,
that
they
then
create
the
greatest
troubles
.
Now
therefore
happy
are
those
days
,
those
fixed
,
and
certain
,
and
stable
times
,
when
every
man
may
enjoy
himself
,
enjoy
his
friends
,
possess
his
estate
in
peace
and
quiet
,
without
the
dread
of
domestick
troubles
,
or
foreign
enemies
,
when
there
is
no
fear
of
plots
at
home
,
or
of
a
Sennacherib
from
abroad
to
interrupt
the
enjoyment
of
them
.
3.
Quiet
and
setled
times
discourage
ill
designing
men
from
attempting
seditions
and
commotions
.
They
leave
no
ground
for
the
lusts
of
men
to
hope
to
prosper
in
ill
designs
,
no
expectation
of
success
,
and
therefore
either
remove
the
lusts
,
or
put
a
restraint
and
check
upon
them
.
Whereas
unstable
and
unsettled
times
are
an
open
Theatre
for
mens
lusts
to
appear
,
and
act
their
designs
upon
.
Then
is
every
mans
Pride
encouraged
to
endeavour
advancement
by
any
means
,
good
or
evil
,
it
makes
no
matter
;
every
mans
avarice
put
in
hope
of
making
spoils
upon
his
neighbour
;
and
every
mans
private
animositie
of
taking
revenge
upon
his
enemy
.
Here
is
a
door
set
wide
open
to
all
inordinate
lusts
and
passions
,
which
presently
hatch
and
produce
confusions
,
and
in
these
confusions
he
that
speaks
loudest
is
best
heard
,
and
most
believed
,
though
neither
the
best
,
nor
wisest
man
,
from
whence
it
generally
comes
to
pass
,
that
the
ill
designs
which
were
conceived
in
unsetled
times
break
out
at
last
in
wars
and
tumults
,
and
end
in
ruine
and
desolation
.
And
therefore
happy
are
those
assured
and
setled
times
,
wherein
there
is
no
occasion
given
for
the
lusts
of
men
,
for
Pride
,
and
Avarice
,
and
Ambition
,
whether
in
domestick
,
or
foreign
enemies
,
so
much
as
to
hope
to
make
a
change
,
to
shake
the
foundations
of
peace
and
righteousness
,
and
therefore
consequently
no
encouragement
to
attempt
it
.
For
plain
it
is
that
such
times
are
of
mighty
moment
and
importance
to
all
the
advantages
of
this
World
.
2.
Add
hereunto
in
the
second
place
,
that
they
are
of
great
importance
also
in
order
to
those
that
are
far
greater
,
that
is
to
say
,
to
those
that
concern
the
life
to
come
.
'T
is
true
indeed
the
greatest
stability
of
the
times
,
the
firmest
settlement
of
affairs
is
not
of
it self
a
certain
cause
of
faith
,
and
piety
,
truth
and
righteousness
,
and
of
the
flourishing
of
Religion
.
But
yet
it
is
such
a
cause
hereof
,
that
religion
cannot
flourish
without
it
.
It
gives
the
happiest
opportunities
for
the
free
and
quiet
practice
of
it
.
And
this
is
the
ground
of
the
exhortations
of
St.
Paul
,
1
Tim.
2.1
,
2.
I
exhort
therefore
,
that
first
of
all
Supplications
,
Prayers
,
Intercessions
,
and
giving
of
thanks
be
made
for
all
men
,
for
Kings
,
and
for
all
that
are
in
Authority
,
that
we
may
lead
a
quiet
,
and
a
peaceable
life
in
all
Godliness
and
Honesty
.
He
takes
for
granted
,
that
Gods
blessing
upon
Kings
and
those
that
are
in
Authority
is
the
great
cause
of
peace
and
quiet
,
and
then
again
,
that
peace
and
quiet
are
the
most
happy
opportunities
for
the
exercise
both
of
Godliness
and
Honesty
,
that
is
to
say
,
of
all
our
duties
to
God
and
Men.
Unquiet
times
are
apt
to
distract
and
disturb
our
minds
,
to
create
many
confusions
in
them
,
whereas
all
the
duties
of
religion
are
then
performed
with
the
greatest
pleasure
to
our selves
,
and
best
acceptance
unto
God
also
,
when
he
is
served
without
distraction
.
Unsetled
days
divert
the
minds
and
thoughts
of
men
from
the
consideration
on
of
things
to
come
in
a
better
World
,
to
secure
their
affairs
,
to
preserve
their
concernments
here
on
earth
,
which
seem
to
be
in
present
danger
.
In
such
days
is
every
man
apt
to
think
with
himself
,
how
he
may
provide
against
that
storm
which
seems
just
ready
to
fall
upon
him
;
how
he
may
secure
his
life
and
fortune
,
preserve
his
Family
,
help
his
Friends
,
or
escape
his
Enemies
,
and
this
generally
in
great
distraction
and
trouble
of
mind
;
and
in
the
midst
of
these
confusions
his
thoughts
are
scattered
,
his
mind
disordered
,
and
loses
those
divine
affections
,
which
give
our
prayers
the
best
success
both
upon
God
,
and
upon
our selves
.
To
this
I
might
add
,
that
unsetled
times
,
being
,
as
was
before
discoursed
,
the
most
encouraging
opportunities
to
excite
the
inordinate
lusts
of
men
,
Pride
,
and
Avarice
,
and
Animosity
are
apt
to
destroy
mutual
Charity
,
mutual
confidence
amongst
men
,
to
leave
them
jealous
one
of
another
,
and
so
to
extinguish
the
true
Spirit
of
Christianity
.
How
blessed
therefore
are
those
days
,
those
fixed
and
stable
and
setled
times
,
which
nourish
Charity
,
produce
peace
,
and
make
men
easie
each
to
other
?
When
every
vertuous
and
pious
person
may
make
his
addresses
unto
God
with
fixed
attention
,
with
stedfast
thoughts
and
with
pure
affections
;
when
he
may
pray
for
what
he
wants
,
and
render
his
thanks
for
what
he
enjoys
,
without
interruption
and
distraction
either
by
his
own
fears
and
sorrows
,
or
from
the
lusts
of
other
men
.
When
God
,
to
speak
in
the
words
of
Zachary
,
grants
unto
us
that
we
being
delivered
from
the
hands
of
our
enemies
,
may
serve
him
without
fear
,
in
holiness
and
righteousness
before
him
all
the
days
of
our
life
.
2.
Having
thus
given
you
a
short
account
what
a
singular
blessing
it
is
to
men
to
live
in
stable
and
setled
times
,
let
us
now
proceed
to
the
second
general
,
where
we
are
to
consider
the
proper
methods
,
whereby
this
blessing
may
be
procured
,
that
is
to
say
,
the
times
established
.
Those
,
says
the
Prophet
,
are
wisdom
and
knowledge
;
and
these
in
the
language
of
the
Scriptures
are
due
obedience
to
Gods
will
in
the
whole
extent
of
those
duties
,
which
every
man
owes
to
God
,
and
his
Neighbour
.
Perhaps
you
may
think
that
this
is
a
poor
and
mean
expedient
to
give
establishment
to
the
times
.
You
rather
judge
that
secular
Wisdom
,
humane
Policy
,
the
projects
of
subtile
and
crafty
men
,
are
the
only
way
to
settle
a
Nation
,
and
to
give
security
to
the
times
.
And
true
it
is
,
these
may
shist
and
patch
up
things
for
a
little
while
;
they
may
serve
a
turn
,
and
put
off
a
danger
for
the
present
:
But
sure
I
am
,
that
no
Policies
,
no
Devices
of
humane
Wisdom
,
can
ever
lay
any
firm
foundations
of
peace
and
settlement
without
the
establishment
of
true
Religion
,
both
as
it
relates
to
God
and
men
.
All
other
methods
whatsoever
leave
the
foundation
weak
and
ruinous
,
though
the
superstructure
may
be
specious
,
and
carry
a
face
of
strength
and
beauty
.
He
that
made
the
World
,
and
now
governs
it
by
his
Providence
,
hath
so
contrived
the
nature
of
things
,
that
they
can
never
be
firmly
settled
without
the
practice
of
truth
and
righteousness
,
but
may
by
these
be
strongly
setled
.
As
will
appear
if
we
consider
that
these
things
are
,
1.
First
of
all
the
natural
causes
of
Peace
and
Settlement
.
2.
And
then
secondly
,
that
they
prucure
the
especial
aids
of
divine
Providence
,
to
give
a
greater
success
to
them
,
to
strengthen
,
and
render
them
more
effectual
.
1.
I
shall
begin
with
the
former
of
these
,
and
shew
that
the
practice
of
true
Religion
,
as
it
respects
both
God
and
men
,
is
a
natural
cause
of
peace
and
settlement
:
For
so
it
is
in
two
respects
.
-
1.
As
it
renders
every
person
secure
and
easie
in
his
station
;
so
it
prevents
intestine
Troubles
and
Seditions
.
-
2.
As
it
produces
strength
;
so
it
secures
from
foreign
Enemies
.
1.
It
renders
every
person
secure
and
easie
in
his
station
,
and
so
it
prevents
intestine
Troubles
.
These
arise
from
mutual
injuries
,
and
these
injuries
from
mens
unreasonable
lusts
and
passions
,
which
Christianity
would
destroy
.
From
whence
come
wars
and
fightings
among
you
?
come
they
not
hence
,
even
from
your
lusts
that
war
in
your
members
?
ye
lust
and
have
not
,
ye
kill
and
desire
to
have
,
and
cannot
obtain
,
ye
fight
and
war
,
yet
ye
have
not
,
because
you
ask
not
;
ye
ask
,
and
receive
not
,
because
ye
ask
amiss
,
that
you
way
consume
it
upon
your
lusts
.
He
speaks
of
the
Jews
in
the
lesser
Asia
,
and
it
may
be
,
of
some
Judaizing
Christians
mingled
with
them
,
who
destroyed
and
ruined
one
another
by
mutual
slaughters
amongst
themselves
,
arising
from
their
inordinate
lusts
.
They
were
full
of
Avarice
,
and
Sensuality
,
swell'd
with
Ambition
and
Animosity
,
and
these
created
mutual
injuries
,
and
oppressions
,
and
these
oppressions
wars
and
tumults
amongst
themselves
.
But
blessed
and
happy
are
that
people
,
who
unanimously
live
in
the
fear
of
God
,
and
practise
justice
,
and
mutual
charity
amongst
themselves
.
They
enjoy
themselves
,
and
God's
blessings
in
peace
,
and
quiet
,
neither
designing
nor
fearing
evil
amongst
themselves
;
and
this
gives
settlement
to
the
whole
by
the
ease
it
gives
to
every
private
and
single
person
.
When
no
man
is
himself
oppressed
,
nor
hath
any
desire
to
oppress
another
;
when
every
man
is
just
to
every
other
,
when
charity
is
added
unto
justice
,
and
supplies
the
wants
of
such
persons
,
as
are
not
able
to
help
themselves
;
when
every
man
finds
his
life
secure
,
his
fortunes
safe
,
his
name
unblemished
;
when
he
finds
that
every
man
is
his
friend
,
and
himself
is
so
to
every
other
,
then
is
his
condition
easie
to
him
;
and
who
will
attempt
to
make
a
change
,
to
promote
confusions
and
seditions
,
when
he
finds
every
man
easie
to
him
,
and
himself
easie
unto
himself
?
Nor
would
these
errours
and
mistakes
that
will
attend
humane
frailty
,
while
we
continue
here
on
earth
,
considerably
alter
the
case
before
us
:
For
the
mutual
mistakes
and
inconveniences
,
which
arise
meerly
from
infirmity
,
are
neither
wilful
,
nor
pernicious
,
nor
of
long
continuance
;
and
would
readily
be
repair'd
on
one
hand
,
and
easily
pardoned
on
the
other
,
if
there
were
Sincerity
of
Religion
,
although
attended
with
imperfection
;
that
is
to
say
,
if
Christianity
were
so
practised
,
as
every
man
may
and
ought
to
practise
it
,
even
with
the
alloy
of
humane
frailty
,
and
the
disadvantages
that
attend
it
.
Now
if
what
I
have
said
be
so
clear
and
evident
,
that
it
cannot
reasonably
be
contradicted
,
the
consequence
necessarily
must
be
this
,
That
the
fear
of
God
,
and
love
of
Righteousness
,
the
general
practice
of
Christianity
would
naturally
render
every
person
easie
both
to
himself
and
others
,
and
give
establishment
to
the
times
,
so
far
as
this
could
be
effected
by
preventing
all
intestine
troubles
.
2.
Let
us
add
to
this
in
the
second
place
,
that
it
would
also
produce
strength
,
encrease
the
power
of
any
people
,
and
by
so
doing
greatly
contribute
to
their
security
from
foreign
Enemies
.
Strength
most
certainly
it
would
produce
,
for
it
would
unite
men
amongst
themselves
in
the
bands
of
mutual
love
,
and
charity
.
It
would
give
them
confidence
in
one
another
;
it
would
animate
them
with
the
same
mind
,
diffuse
the
same
spirit
into
them
,
possess
them
all
with
a
publick
spirit
,
and
join
their
counsels
and
endeavours
for
the
defence
of
publick
welfare
.
And
would
not
this
be
a
great
security
against
all
Enemies
from
abroad
?
Nor
would
Religion
unite
them
only
among
themselves
,
but
it
would
also
encrease
their
treasure
,
and
make
preparation
of
all
those
aids
,
that
publick
occasions
might
require
for
their
defence
against
foreign
Enemies
.
What
hath
consumed
the
wealth
and
treasure
of
this
Nation
,
but
Pride
,
and
Luxury
,
and
Sensuality
?
and
what
can
encrease
the
same
again
,
but
the
Reformation
of
those
vices
by
sobriety
,
temperance
,
and
frugality
?
which
are
as
truly
Christain
vertues
,
and
as
real
parts
of
true
Religion
,
when
practised
in
the
fear
of
God
,
as
any
other
Vertues
whatsoever
.
Nor
must
I
omit
to
put
you
in
mind
,
what
courage
it
would
produce
amongst
us
,
to
find
our selves
firmly
united
amongst
our selves
,
to
find
our
Virtues
increase
our
wealth
,
and
to
give
a
sufficient
stable
fund
to
make
preparation
against
an
Enemy
:
and
how
would
this
courage
be
heightened
,
if
we
were
conscious
to
our selves
,
that
we
were
a
people
fearing
God
,
and
loving
righteousness
?
For
then
we
should
easily
be
perswaded
to
believe
that
God
would
give
us
assistance
in
all
our
straits
,
that
he
would
defend
us
against
our
Enemies
;
that
he
,
who
is
just
,
and
true
,
and
righteous
,
would
defend
a
just
,
and
a
righteous
people
.
2.
Which
leads
me
to
the
second
method
,
whereby
the
practice
of
Religion
in
its
whole
extent
to
God
and
men
,
would
give
stability
to
the
times
;
and
that
is
,
by
procuring
the
aids
of
Divine
Providence
,
and
by
engageing
the
Power
of
God
to
give
security
to
that
people
by
whom
he
is
faithfully
served
,
and
honoured
.
The
whole
History
of
the
Jewish
Nation
is
little
else
but
an
account
how
God
Almighty
raised
or
depressed
,
blessed
or
punished
that
people
,
according
to
the
various
instances
of
their
obedience
or
disobedience
.
When
they
provoked
him
to
displeasure
by
the
iniquities
of
their
lives
,
he
forsook
,
and
abandon'd
them
to
themselves
:
when
they
repented
of
their
sins
,
and
humbly
returned
unto
him
again
,
he
then
delivered
them
from
their
Enemies
,
and
that
many
times
,
when
their
deliverance
was
beyond
the
power
of
second
causes
.
This
was
the
case
in
the
very
days
of
Hezekiah
,
which
the
prophet
Isaiah
had
in
his
eye
,
when
he
delivered
the
words
before
us
.
Salmanasar
had
not
long
before
invaded
,
and
conquered
the
ten
Tribes
,
and
carried
them
away
into
Captivity
.
Sennacherib
had
now
made
an
attempt
on
the
other
two
,
he
had
besieg'd
,
assaulted
,
and
taken
several
of
their
fenced
Cities
:
He
had
so
straitned
Hezekiah
,
that
he
was
forced
to
buy
his
peace
,
or
rather
a
false
appearance
of
it
,
by
surrendering
all
his
treasures
to
him
.
For
afterwards
his
Army
marches
toward
Jerusalem
;
the
approach
whereof
was
so
dreadful
,
that
it
fill'd
the
City
with
great
amazements
and
consternations
.
Yet
in
the
midst
of
these
confusions
,
in
these
unsettled
and
shaken
times
did
God
assure
that
pious
King
,
that
he
would
establish
him
in
his
Throne
,
and
give
him
stable
and
settled
times
.
Wisdom
and
knowledge
shall
be
the
stability
of
thy
times
:
and
he
made
good
what
he
promised
to
him
by
the
slaughter
of
Sennacherib's
Army
by
an
invisible
Power
from
Heaven
,
Isaiah
37.36
.
So
great
is
the
faithfulness
of
Gods
Providence
over
righteous
and
holy
Princes
,
and
Nations
;
so
great
his
care
to
give
encouragement
to
Piety
,
Righteousness
,
and
Sobriety
,
when
they
are
faithfully
and
duly
practised
.
I
do
not
say
,
but
that
unrighteous
Nations
also
may
thrive
and
flourish
for
a
time
;
for
I
know
that
God
uses
the
power
of
one
unrighteous
and
wicked
people
to
punish
and
to
destroy
another
.
But
this
is
done
,
when
both
are
wicked
and
ill-deserving
;
to
which
I
add
,
that
when
the
one
hath
done
Gods
work
upon
the
other
,
when
the
strong
hath
eaten
up
the
weak
,
the
strong
it self
either
becomes
a
spoil
and
prey
to
another
stronger
than
it self
(
as
the
Assyrians
did
to
the
Persians
,
and
as
the
Persians
to
the
Greeks
,
and
the
Greeks
themselves
unto
the
Romans
,
and
the
Romans
to
the
Goths
and
Vandals
)
or
else
is
crumbled
and
broke
to
pieces
by
intestine
factions
and
seditions
as
the
Christian
Empire
in
the
East
,
which
made
it
a
prey
to
the
Turks
and
Saracens
.
In
the
mean
time
,
allowing
the
fall
and
desolation
of
one
unrighteous
and
sinful
Nation
by
the
unrighteousness
of
another
;
yet
will
not
this
afford
any
argument
to
conclude
that
a
faithful
,
righteous
,
and
holy
people
shall
find
no
aids
from
Divine
Providence
to
secure
them
from
a
wicked
Enemy
,
although
more
powerful
than
themselves
.
Having
thus
shewed
that
Piety
,
and
Vertue
,
Truth
and
Righteousness
compose
the
disorders
,
settle
the
affairs
,
confirm
the
peace
,
and
strength
of
Nations
,
and
gain
stability
to
the
times
,
let
us
now
reflect
,
upon
this
discourse
,
and
so
apply
it
to
our selves
.
1.
And
first
of
all
hence
we
learn
,
what
hath
disquieted
,
what
hath
unsettled
our
own
times
,
and
made
them
troublesome
and
uneasie
.
We
have
not
studied
what
the
Prophet
stiles
wisdom
and
knowledge
,
we
have
not
lived
in
the
fear
of
God
,
and
Christian
Charity
each
to
other
;
and
the
want
of
these
hath
hindered
the
settlement
of
our
days
,
and
the
vices
quite
contrary
to
them
made
them
troublesome
and
unstable
.
I
need
not
say
,
that
our
Vanity
,
Luxury
,
and
Prodigality
have
impoverished
us
to
a
great
degree
,
and
poverty
created
discontents
,
and
made
us
uneasie
and
unquiet
.
I
need
not
take
any
pains
to
prove
that
our
Pride
,
and
Avarice
,
and
Ambition
have
caused
and
fomented
mutual
enmities
amongst
our selves
,
and
that
these
have
disordered
and
unsettled
us
.
But
that
which
I
cannot
forbear
to
mention
,
and
something
largelier
to
consider
,
is
the
monstrous
Atheism
,
and
Infidelity
,
that
have
secretly
taken
root
amongst
us
,
and
fill'd
the
land
with
strange
prophaneness
,
with
contempt
of
Piety
and
Religion
,
nay
scorn
of
the
very
profession
of
it
;
and
that
to
such
prodigious
measures
,
as
were
never
known
in
former
ages
of
Christianity
.
And
can
we
wonder
that
our
condition
is
so
unsettled
,
that
our
affairs
are
so
uncertain
,
while
the
very
foundations
of
all
true
peace
are
so
much
shaken
,
and
undermin'd
?
Perhaps
you
may
think
it
very
strange
that
Popery
should
ever
have
adventured
to
lift
up
its
head
in
this
Nation
;
that
a
Religion
expresly
contrary
to
the
holy
Scriptures
,
contrary
to
all
Christian
Antiquity
,
contrary
to
natural
light
and
reason
,
disagreeable
to
our
very
senses
in
the
strange
fiction
of
transubstantiation
;
a
Religion
contrary
to
our
Interests
,
that
would
enslave
our
minds
and
bodies
both
at
once
,
and
was
upon
all
these
accounts
justly
abandoned
by
our
Ancestors
,
should
ever
attempt
to
return
upon
us
.
But
this
will
not
appear
so
strange
,
if
we
consider
how
much
Atheism
,
and
Infidelity
,
how
much
profaneness
and
scorn
of
piety
,
how
many
divisions
among
our selves
,
how
many
dangerous
Schisms
and
Heresies
have
infected
and
overflowed
the
Nation
:
for
how
could
it
be
,
but
that
these
evils
mult
give
a
very
great
encouragement
to
Popish
Emissaries
,
and
Seducers
to
conspire
the
destruction
of
Religion
?
They
know
that
they
who
have
no
Religion
(
and
many
such
there
be
amongst
us
)
by
being
such
are
prepared
for
any
;
that
all
Religions
are
alike
to
them
that
are
of
none
at
all
.
Upon
this
account
I
make
no
doubt
but
that
they
themselves
have
greatly
laboured
to
open
a
door
to
all
vices
,
all
profaneness
,
and
immorality
,
that
so
Popery
might
creep
in
with
that
profane
and
wicked
Spirit
,
which
themselves
had
spread
,
and
diffused
amongst
us
.
Moreover
,
is
it
not
most
apparent
,
that
they
have
put
on
all
shapes
,
and
dressed
up
themselves
in
all
the
disguises
of
the
several
parties
in
the
Nation
,
the
more
to
divide
us
amongst
our selves
,
and
to
make
us
odious
one
to
another
,
as
well
as
ridiculous
to
our
neighbours
?
that
so
being
weary
of
these
confusions
among
our selves
,
and
despicable
by
our
rents
and
factions
,
we
might
at
length
consent
to
settlement
on
their
foundations
,
and
rather
chuse
to
be
at
rest
by
being
reconciled
to
them
,
than
still
divided
and
rent
in
pieces
by
infinite
fractions
amongst
our selves
.
If
things
be
thus
as
I
fear
they
are
,
I
need
not
say
what
that
is
,
which
hath
given
us
unstable
times
.
We
have
undermined
our
own
foundations
by
our
profaneness
,
and
irreligion
;
we
have
not
studied
that
wisdom
,
that
would
have
given
us
stable
times
.
2.
Seeing
wisdom
and
knowledge
,
seeing
the
true
fear
of
God
,
and
hearty
obedience
to
his
Laws
are
the
expedients
the
Prophet
offers
to
give
stability
to
the
times
,
hence
we
learn
what
is
the
true
and
proper
method
to
gain
that
blessing
amongst
our selves
.
The
practice
of
these
two
plain
commands
,
which
enjoin
us
,
To
love
the
Lord
our
God
with
all
our
hearts
,
and
to
love
our
neighbours
as
our selves
,
would
give
us
stable
and
quiet
times
,
give
us
peaceable
and
easie
days
,
procure
us
rest
and
peace
,
and
order
,
after
all
our
labours
and
confusions
.
These
would
certainly
do
the
thing
,
that
no
wisdom
,
power
,
or
policy
can
ever
possibly
effect
without
them
.
Can
a
Nation
be
wasted
and
exhausted
by
its
own
riot
and
prodigality
,
and
not
be
exposed
to
a
foreign
Enemy
?
or
can
a
Nation
be
so
exposed
,
and
enjoy
a
secure
and
settled
Peace
?
Can
the
members
of
the
same
Society
live
in
mutual
hatred
and
animosity
,
arising
from
Avarice
and
Ambition
,
and
yet
enjoy
quiet
,
and
certain
,
and
easie
days
?
The
wisdom
of
God
hath
so
contrived
the
very
nature
of
things
themselves
,
that
peace
and
war
,
strength
and
weakness
,
health
and
sickness
are
as
consistent
each
with
other
,
as
quiet
times
with
restless
lusts
,
peace
with
wickedness
and
irreligion
.
The
wicked
are
like
a
troubled
Sea
when
it
cannot
rest
,
whose
waters
cast
up
mire
and
dirt
,
there
is
no
peace
saith
my
God
to
the
wicked
.
Isaiah
57.20
,
21.
Sin
is
uneasie
to
it self
,
a
constant
disease
,
a
daily
vexation
to
the
sinner
;
and
it
is
so
to
a
Nation
likewise
,
when
it
is
national
and
universal
.
And
sure
it
is
one
of
the
greatest
vanities
to
hope
that
God
should
preserve
by
miracle
,
where
people
wilfully
serve
those
lusts
,
which
naturally
work
their
own
destruction
.
Whensover
providence
works
a
miracle
to
preserve
a
person
or
a
Nation
,
it
is
to
preserve
those
that
cannot
;
not
those
that
will
not
preserve
themselves
,
but
wilfully
rush
upon
their
ruine
.
But
is
there
any
man
in
the
world
that
wilfully
studies
his
own
destruction
?
do
we
not
all
wish
,
and
long
for
such
stability
in
the
times
,
as
may
give
us
easie
and
quiet
minds
,
secure
our
Affairs
,
succeed
our
labours
,
confirm
our
strength
,
and
deliver
us
from
all
those
fears
and
dreads
,
that
have
given
us
so
much
pain
and
sorrow
?
I
make
no
doubt
but
that
we
do
desire
such
days
with
all
our
hearts
.
I
make
no
question
but
there
are
many
of
such
a
Spirit
,
that
they
would
willingly
undertake
the
greatest
labours
to
procure
them
.
I
do
not
question
but
that
the
generality
of
the
Nation
,
if
they
were
assaulted
by
an
Enemy
,
would
hazard
their
fortunes
,
expose
their
lives
,
adventure
what
was
dearest
to
them
,
to
maintain
their
ancient
rights
,
and
liberties
.
And
would
it
not
be
as
easie
for
us
,
and
more
efficacious
to
these
ends
,
to
reform
our
lives
,
to
forsake
our
sins
,
and
turn
from
the
evil
of
our
ways
?
Why
should
a
man
be
willing
to
spill
his
very
blood
,
and
unwilling
to
reform
his
sins
for
the
security
of
his
Country
?
Why
are
we
willing
to
use
those
means
,
that
are
more
grievous
and
less
effectual
for
our
welfare
,
namely
to
hazard
life
and
fortune
for
securing
these
very
things
themselves
,
and
neglect
the
easie
and
efficacious
,
the
reformation
of
our
lives
?
Would
it
be
a
burden
to
love
God
with
all
our
hearts
,
to
place
our
hope
and
trust
in
him
,
to
serve
him
without
fear
in
holiness
and
righteousness
all
our
days
?
Would
it
be
troublesome
and
uneasie
,
to
love
our
neighbours
with
sincerity
,
and
to
be
so
beloved
by
them
;
to
be
freed
from
mutual
fears
and
jealosies
,
from
all
animosities
each
to
other
?
O
how
blind
are
the
minds
of
men
not
to
see
the
things
that
concern
their
peace
,
not
to
observe
that
Christs
commands
are
a
light
,
an
easie
,
a
gentle
yoke
!
but
rather
to
study
their
own
security
by
those
very
things
that
overthrow
it
,
by
fraud
,
or
violence
,
or
worldly
craft
,
than
by
the
practice
of
those
vertues
,
which
would
ease
their
minds
,
secure
their
fortunes
,
succeed
their
labours
,
and
make
them
happy
as
well
in
the
life
that
now
is
,
as
in
that
to
come
.
How
blessed
and
happy
might
we
be
,
if
we
would
follow
Gods
directions
!
how
easily
might
we
spend
our
days
even
in
this
frail
and
mortal
life
,
how
firmly
might
we
settle
the
times
,
which
are
now
so
wavering
and
uncertain
,
if
we
would
spend
but
half
that
time
in
the
subduing
of
our
lusts
,
that
we
do
in
the
gratification
of
them
;
if
we
would
but
take
half
that
pains
to
possess
our
hearts
with
love
to
God
,
and
mutual
Charity
each
to
other
,
and
in
fervent
Prayers
,
in
humble
thanksgivings
,
in
Holiness
,
Righteousness
,
and
Sobriety
,
that
we
do
in
the
service
of
our
lusts
?
This
would
undoubtedly
amend
the
days
,
settle
our
Interests
,
and
bless
us
with
quiet
and
stable
times
.
This
would
be
a
fair
return
to
God
Almighty
for
the
favour
which
we
now
commemorate
,
for
restoring
our
Prince
,
our
Laws
and
Religion
,
after
we
were
deprived
of
them
by
former
Ruines
and
Confusion
.
Thus
God
of
his
mercy
open
our
eyes
,
that
we
may
timely
understand
and
practise
the
things
that
concern
our
peace
:
then
should
there
be
no
breaking
in
,
nor
going
out
,
no.
complaining
in
our
streets
,
and
happy
is
that
people
that
is
in
such
a
case
;
yea
happy
is
that
people
whose
God
is
the
Lord
.
Psal.
144.14
,
15.
God
of
his
mercy
grant
,
&c.
The
Second
Sermon
.
PSALM
68.28
.
Strengthen
,
O
God
,
that
which
thou
hast
wrought
for
us
.
The
whole
verse
is
thus
:
Thy
God
hath
commanded
thy
strength
:
Strengthen
,
O
God
,
that
which
thou
hast
wrought
for
us
.
THIS
Psalm
,
as
judicious
men
conceive
,
was
written
by
David
,
when
he
removed
the
Ark
of
God
from
the
house
of
Obed-Edom
to
Sion
.
Which
may
be
the
reason
,
why
it
begins
with
these
words
,
which
Moses
used
on
the
like
occasions
;
namely
,
when
he
removed
the
same
Ark
,
which
are
recorded
Numb.
10.35
.
Rise
up
Lord
,
and
let
thine
Enemies
be
scattered
,
and
let
them
that
hate
thee
flee
before
thee
.
So
David
here
in
the
first
verse
,
Let
God
arise
,
and
let
his
Enemies
be
scattered
,
and
let
them
that
hate
him
flee
before
him
.
And
having
lived
to
see
the
day
wherein
the
holy
Ark
,
of
God
,
the
Symbol
of
his
especial
presence
,
was
to
be
fixed
in
its
own
place
,
which
God
himself
had
chosen
for
it
,
he
thought
it
meet
to
recollect
the
many
other
favours
and
mercies
,
which
God
had
granted
the
Jewish
Nation
,
and
to
render
him
hearty
thanks
for
them
;
namely
,
for
his
singular
Providence
in
conducting
the
People
thorough
the
Wilderness
,
after
their
deliverance
out
of
Egypt
.
6
,
7
,
8.
verses
.
for
his
planting
them
in
the
promised
land
,
a
land
flowing
with
Milk
and
Hony
,
and
fruitful
even
to
a
miracle
,
so
at
the
ninth
and
tenth
verses
;
for
the
powerful
Aids
of
his
gracious
Providence
in
dispossessing
the
former
Inhabitants
,
in
scattering
the
Armies
of
their
Kings
,
that
his
people
might
possess
their
Countries
,
12
,
13
,
14.
And
having
then
in
the
following
verses
largely
returned
his
thanks
to
God
for
all
the
great
and
admirable
things
,
which
he
had
wrought
for
the
Jewish
Nation
,
in
order
to
their
strength
and
settlement
,
he
prays
for
the
continuance
of
his
favour
;
and
of
their
present
peace
and
welfare
,
Strengthen
O
God
what
thou
hast
wrought
for
us
.
In
which
words
you
may
observe
these
two
generals
.
-
1.
An
acknowledgement
made
to
God
that
it
was
he
(
and
he
alone
)
who
had
planted
and
settled
them
in
the
land
,
and
wrought
those
great
and
mighty
works
,
whereby
they
were
planted
and
settled
in
it
.
Whath
hath
been
done
,
saith
he
,
hast
wrought
for
us
.
-
2.
An
ardent
Prayer
to
God
to
strengthen
,
that
is
,
to
continue
what
he
had
pleased
to
work
for
them
,
Strengthen
O
God
that
which
thou
hast
wrought
for
us
.
1.
I
begin
with
the
first
,
which
is
the
acknowledgement
made
to
God
,
that
it
was
he
,
who
had
planted
and
settled
them
in
the
land
,
and
wrought
those
great
and
mighty
works
,
whereby
they
were
planted
and
settled
in
it
:
where
I
must
not
omit
to
take
some
notice
that
divine
Providence
concerns
it self
in
the
Administration
,
Rule
,
and
Government
of
the
affairs
of
mankind
.
Which
though
it
be
a
general
subject
,
yet
must
I
stay
a
while
upon
it
,
because
the
truth
of
this
one
thing
is
the
very
foundation
of
all
Religion
,
and
more
especially
of
that
particular
part
of
it
,
which
we
are
to
exercise
at
this
time
,
which
is
,
to
render
our
thanks
to
God
for
restoring
our
lawful
Prince
to
us
,
and
the
blessings
attending
his
Restitution
,
namely
,
our
Religion
,
Laws
,
and
Liberties
.
If
this
was
not
done
by
Divine
Providence
,
it
would
be
flattery
or
mistake
to
return
any
thanks
to
God
for
it
;
but
if
it
was
,
as
it
was
indeed
,
then
to
neglect
to
praise
him
for
it
,
would
be
a
Sacrilegious
ingratitude
.
Now
therefore
let
us
a
while
reflect
upon
the
Arguments
and
Demonstrations
that
make
it
evident
there
is
a
Providence
,
that
is
,
that
God
concerns
himself
,
and
interposes
his
power
and
wisdom
in
the
Administration
of
humane
affairs
,
and
all
the
concernments
in
the
World
.
1.
And
first
of
all
,
had
we
no
more
than
the
light
of
nature
to
give
us
assurance
that
this
is
so
,
even
that
might
effectually
serve
to
do
it
.
That
very
light
evidently
shews
that
there
is
a
God
who
made
the
World
,
and
all
the
Creatures
therein
contained
,
from
the
admirable
structure
and
contrivance
,
clearly
appearing
in
he
whole
,
and
every
part
thereof
.
And
such
are
the
works
of
Gods
Creation
,
as
evidently
shew
an
infinite
wisdom
,
power
,
and
bounty
in
him
that
is
the
Author
of
them
;
and
there
is
nothing
more
unreasonable
,
than
to
imagine
that
infinite
wisdom
,
power
,
and
goodness
,
either
cannot
,
or
will
not
interpose
in
the
ordering
of
the
affairs
of
men
.
No
man
will
say
he
cannot
do
it
,
for
this
is
against
the
natural
notion
of
a
God
,
and
,
is
most
evidently
contradicted
by
what
he
hath
already
done
in
the
Creation
of
the
World
,
a
work
of
infinite
power
and
wisdo●
And
if
any
will
say
he
will
not
do
it
,
his
reason
necessarily
must
be
this
,
namely
,
want
of
concernment
in
God
for
us
,
that
is
,
want
of
kindness
to
us
,
the
noblest
works
of
his
own
hands
,
which
is
most
evidently
contradicted
in
the
love
already
shewed
to
us
,
in
that
he
hath
not
only
made
us
,
but
provided
all
things
needful
for
us
,
and
given
us
infinitely
great
advantages
over
all
the
rest
of
his
visible
Creatures
,
and
still
continues
all
these
favours
;
from
whence
it
appears
that
there
is
nothing
more
unreasonable
,
than
to
imagine
or
suspect
,
that
God
either
cannot
,
or
that
he
will
not
interpose
in
the
administration
of
our
affairs
.
It
is
no
toyl
to
him
to
do
it
,
his
wisdom
and
power
are
never
weary
.
To
do
it
,
is
suitable
to
that
goodness
which
he
hath
already
shewed
unto
us
,
and
besides
it
is
most
extream
folly
to
fancy
that
God
would
imploy
an
infinite
power
and
wisdom
in
the
Creation
of
the
World
,
and
then
abandon
it
unto
chance
,
and
concern
himself
no
further
in
it
.
The
same
wisdom
that
could
not
but
make
it
for
an
end
,
cannot
but
still
pursue
the
end
for
which
he
made
it
,
in
the
ordering
,
Rule
,
and
Government
of
it
.
To
act
for
no
end
argues
folly
;
to
cease
to
pursue
an
end
propounded
,
evidently
argues
want
of
wisdom
:
from
whence
it
appears
that
the
wise
God
both
had
an
end
in
the
Creation
of
the
World
,
and
that
he
still
pursues
that
end
,
by
the
Rule
,
and
Government
of
his
Providence
.
2.
Thus
far
speaks
the
light
of
nature
,
but
now
if
we
rise
a
degree
higher
,
and
take
a
view
of
Revelation
made
by
God
in
his
Holy
Word
,
here
we
find
express
witness
,
and
Authentick
record
of
Gods
Providence
in
the
rule
and
Government
of
the
World
.
1.
For
first
of
all
,
God
doth
in
most
express
Language
own
the
Government
of
the
World
,
assume
and
vindicate
it
to
himself
,
see
now
,
saith
he
,
that
I
,
even
I
am
he
,
and
there
is
no
God
with
me
:
I
kill
and
I
make
alive
,
I
wound
and
I
heal
,
neither
is
there
any
that
can
deliver
out
of
my
hand
.
Deuter.
32.39
.
Whereunto
add
that
of
the
Prophet
,
I
am
God
and
there
is
none
like
else
,
I
am
God
and
there
is
none
like
me
;
declaring
the
end
from
the
beginning
,
and
from
antient
times
the
things
that
are
not
yet
done
.
Saying
,
my
counsel
shall
stand
,
and
I
will
do
all
my
pleasure
.
lsaiah
46.9
,
10.
From
whence
,
observe
,
that
God
expresly
declares
himself
to
be
the
Governour
of
the
World
,
assumes
this
as
his
proper
right
,
and
certainly
God
doth
not
declare
himself
to
do
what
indeed
he
doth
not
,
nor
assumes
what
doth
not
belong
to
him
.
2.
And
then
further
,
as
God
himself
exprefly
owns
the
Rule
and
Government
of
the
World
,
so
do
all
wise
men
ascribe
it
to
him
:
Thou
even
thou
art
Lord
alone
,
saith
Nehemiah
,
Thou
hast
made
heaven
,
the
heaven
of
heavens
,
with
all
their
host
,
the
earth
and
all
things
that
are
therein
,
the
Seas
and
all
,
that
is
therein
,
and
thou
preservest
them
all
.
Nehem.
9.6
.
Where
he
ascribes
as
well
the
preservation
,
as
the
Creation
of
all
to
God
;
and
certainly
he
did
not
design
to
flatter
him
by
ascribing
more
than
he
did
unto
him
.
3.
And
add
hereunto
the
style
and
Title
,
wherein
the
Scriptures
represent
God
.
They
style
him
Lord
,
and
thereby
own
his
right
and
title
to
the
World
.
They
style
him
King
,
and
thereby
own
his
Government
of
it
.
The
Lord
is
King
for
ever
and
ever
,
Psal.
10.16
.
and
the
Lord
sitteth
King
for
ever
,
Psal.
29.10
.
Nay
they
expresly
style
him
Governour
,
the
Kingdom
is
the
Lords
,
and
he
is
the
Governour
among
the
Nations
,
Psal.
22.28
.
and
call
upon
the
Nations
to
rejoyce
under
the
righteousness
of
his
reign
.
O
let
the
Nations
he
glad
for
joy
,
for
thou
shalt
judge
the
people
righteously
and
govern
the
Nations
upon
earth
,
Psal.
67.4
.
Now
so
universal
is
Gods
Providence
that
it
is
concerned
in
every
Creature
;
in
man
,
as
bearing
his
own
Image
;
in
meaner
Creatures
,
as
made
for
man
.
Are
not
two
sparrows
sold
for
a
farthing
;
and
yet
one
of
them
shall
not
fall
to
the
ground
without
your
Father
.
But
the
very
hairs
of
your
head
are
numbered
;
fear
not
therefore
for
ye
are
of
more
value
than
many
sparrows
,
Math.
10.29
.
So
far
doth
God
consider
man
,
that
he
concerned
is
in
all
his
actions
;
he
commands
,
he
assists
,
he
rewards
the
good
;
he
forbids
,
and
punishes
what
is
evil
;
and
though
he
permit
it
to
be
done
,
though
he
do
not
irresistably
hinder
it
,
yet
hath
he
an
end
in
that
permission
,
which
is
to
bring
good
out
of
evil
,
and
uses
it
for
his
own
glory
.
This
is
the
nature
,
this
is
the
extent
of
Gods
Providence
,
a
thing
so
necessary
to
be
believed
,
that
all
our
Prayers
,
all
our
thanksgivings
,
all
our
obedience
depend
upon
it
.
He
that
believes
God
will
do
nothing
,
hath
no
reason
to
pray
for
any
thing
.
He
that
believes
he
hath
done
nothing
,
hath
no
reason
to
give
him
thanks
.
He
that
believes
he
is
unconcerned
in
the
good
,
or
evil
of
mankind
(
as
every
man
must
that
denys
his
providence
)
hath
no
reason
to
love
,
or
fear
him
,
that
is
,
no
reason
to
obey
him
.
But
being
,
as
we
have
now
proved
,
God
doth
concern
his
power
and
wisdom
in
the
administration
of
our
affairs
;
hence
we
learn
to
own
and
acknowledge
the
hand
of
God
in
all
our
successes
and
advantages
,
and
to
render
him
hearty
thanks
for
them
.
Call
upon
me
in
the
day
of
trouble
and
1
will
deliver
thee
,
and
thou
shalt
glorify
me
.
They
are
words
of
God
himself
,
Psalm
50.15
.
wherein
he
requires
a
double
acknowledgment
of
his
Providence
,
first
in
making
an
address
to
him
in
all
our
difficulties
,
straits
,
and
dangers
;
and
then
in
the
grateful
return
of
praise
for
our
deliverance
out
of
trouble
.
This
he
requires
as
due
unto
him
,
this
he
challenges
as
debt
,
nor
can
it
be
denyed
unto
him
without
ingratitude
and
injustice
,
and
that
which
should
so
much
the
more
perswade
us
to
a
cheerful
thankfulness
towards
God
for
every
mercy
we
receive
,
is
because
our
hearty
thanks
and
praises
is
all
the
return
we
can
make
to
God
,
and
because
this
is
so
easily
made
,
prompted
even
by
nature
it self
,
and
by
the
love
we
bear
to
our selves
;
and
because
that
mercy
is
never
well
and
duly
used
,
that
is
not
also
thankfully
received
;
and
it
were
better
to
want
the
greatest
and
highest
blessings
,
that
can
concern
this
present
life
,
than
to
abuse
,
or
not
use
them
well
.
The
former
is
but
a
calamity
,
the
latter
a
very
provoking
sin
;
the
former
only
troublesome
to
us
,
the
latter
dishonourable
unto
God
.
And
being
we
are
so
far
concerned
to
make
a
return
of
thanks
to
God
for
every
single
and
private
favour
,
how
much
more
for
publick
blessings
?
how
much
more
for
that
so
happy
and
gracious
Providence
,
which
calls
us
together
at
this
time
;
the
restitution
of
our
Prince
to
the
possession
of
his
Throne
,
and
to
the
excercise
of
that
Government
,
which
by
inheritance
belongs
unto
him
.
You
cannot
expect
that
I
should
attempt
,
much
less
be
able
to
give
a
perfect
and
full
description
of
this
so
great
a
mercy
to
us
,
this
is
indeed
beyond
my
purpose
,
because
so
much
above
my
ability
.
But
something
of
it
may
appear
if
we
consider
First
,
the
great
effects
and
issues
of
it
;
Secondly
,
the
several
difficulties
and
obstructions
,
that
seemed
to
lie
in
the
way
to
it
;
Thirdly
and
lastly
;
the
manner
wherein
it
was
done
.
1.
If
we
consider
it
in
its
effects
,
these
were
not
only
the
reestablishment
of
the
Nation
upon
its
antient
Laws
and
Liberties
,
but
of
the
true
Reformed
Religion
,
wherewith
it
had
been
formerly
blessed
by
the
infinite
mercy
of
God
to
it
:
both
very
great
and
signal
mercies
.
1.
We
had
been
greatly
oppressed
and
grieved
by
a
long
and
violent
Usurpation
,
we
had
been
broken
all
to
pieces
,
changed
from
one
form
to
another
,
tossed
and
tumbled
to
and
fro
,
those
that
oppressed
us
never
finding
a
firm
foundation
to
fettle
themselves
or
us
upon
;
no
man
could
guess
,
no
man
conjecture
the
year
before
,
either
who
should
Govern
the
year
following
,
or
what
kind
of
Government
should
be
amongst
us
.
Every
year
brought
forth
new
Counsels
,
new
Designs
,
and
forms
of
Government
,
and
so
indeed
was
like
to
do
,
when
we
were
beside
the
true
foundation
.
All
this
while
whatsoever
hands
had
power
over
us
,
wheresoever
the
Usurpation
lay
,
the
power
was
Arbitrary
and
unjust
,
oppressing
and
vexing
where
it
pleased
without
controul
and
contradiction
.
To
say
no
more
the
Counsels
of
those
that
ruled
over
us
were
foolish
,
tyrannous
,
and
unstable
.
The
folly
of
them
made
us
ridiculous
,
the
tyranny
of
them
made
us
miserable
,
and
their
instability
made
us
weak
.
This
being
so
,
methinks
we
should
never
recollect
the
singular
favour
and
grace
of
God
in
restoring
our
lawful
Prince
unto
us
,
in
restoring
our
antient
Laws
and
Liberties
by
the
restitution
of
our
Prince
,
without
a
deep
and
feeling
sense
of
this
so
timely
and
great
deliverance
,
and
serious
and
hearty
thankfulness
for
it
.
2.
Especially
if
we
further
consider
,
that
the
same
wise
and
gracious
Providence
,
which
restored
our
lawful
Prince
to
us
,
brought
back
the
free
and
publick
use
of
that
Religion
which
is
without
all
doubt
and
scruple
,
the
most
agreeable
to
the
Scripture
,
the
most
agreeable
to
Antiquity
,
the
most
Primitive
and
Apostolical
in
Doctrine
,
Worship
,
and
in
Government
,
the
most
peaceable
,
wise
,
and
holy
,
the
most
consistent
with
civil
Government
,
the
aptest
to
make
men
good
and
happy
both
in
this
and
the
other
world
,
of
any
Religion
whatsoever
publickly
owned
in
any
Nation
.
And
as
to
that
particular
instance
of
obedience
to
the
civil
Magistrate
,
I
may
very
truly
and
justly
say
,
first
,
that
they
of
the
Roman
Church
teach
Doctrines
inconsistent
with
it
;
and
then
further
,
that
there
is
not
any
other
Church
that
so
expresly
declares
for
it
,
that
professes
it
an
indispensable
duty
rather
to
suffer
,
than
move
sedition
,
with
that
frankness
,
with
that
openness
,
with
chat
clearness
,
nor
,
as
I
believe
,
with
that
sincerity
,
that
the
Church
of
England
doth
profess
it
.
Being
then
,
the
benefits
which
attended
the
restitution
of
our
Prince
were
both
so
numerous
,
and
so
great
,
Let
us
heartily
praise
the
Author
of
them
,
let
us
remember
who
it
was
,
that
wrought
so
great
deliverance
for
us
,
and
not
deny
to
return
so
deserved
,
so
small
a
tribute
as
our
praises
,
and
thanksgivings
to
him
.
2.
And
which
may
serve
to
move
to
this
with
greater
efficacy
and
success
,
is
the
several
difficulties
and
obstructions
,
that
might
have
hindered
our
deliverance
,
had
not
God
himself
appeared
for
it
.
Many
attempts
had
been
made
before
to
shake
of
the
yoke
that
was
upon
us
,
and
to
restore
our
Prince
and
Liberties
,
but
these
attempts
were
not
successful
,
nor
had
they
other
effects
or
issues
,
than
to
encrease
our
former
burdens
and
enrage
the
Enemy
they
should
have
conquered
.
The
Usurpation
had
been
long
,
and
length
of
time
had
given
some
strength
and
credit
to
it
,
and
made
it
seem
almost
ridiculous
to
hope
for
any
deliverance
from
it
.
Besides
all
this
,
it
had
spread
an
interest
far
and
wide
throughout
the
Nation
,
it
had
drawn
in
many
to
share
in
it
,
it
had
made
it self
many
friends
,
and
alliances
,
and
relations
;
It
had
given
greatness
and
power
to
some
,
riches
and
honours
unto
others
,
it
made
it self
useful
and
necessary
as
was
suggested
,
and
believed
;
believed
,
I
say
,
by
many
persons
,
to
the
very
welfare
of
the
Nation
,
which
gave
no
little
strength
unto
it
.
3.
And
yet
when
God
appeared
against
it
,
when
he
,
whose
Providence
rules
the
World
,
designed
to
put
an
end
unto
it
,
how
easily
was
it
blown
away
,
and
scattered
like
chaff
before
the
wind
?
What
a
wonderful
folly
and
infatuation
blinded
the
Counsels
that
were
for
it
?
what
a
change
was
wrought
in
the
hearts
of
men
,
unanimously
to
appear
against
it
?
what
general
desires
and
inclinations
now
suddainly
kindled
in
mens
hearts
to
their
rightful
Prince
,
their
antient
Laws
,
and
the
former
Government
of
the
Nation
?
and
whence
was
this
zeal
and
vigour
,
this
general
harmony
of
inclinations
,
this
agreement
of
Councils
and
endeavours
,
but
only
from
the
God
of
Spirits
,
from
him
that
moves
the
hearts
of
men
,
when
,
and
where
,
and
whither
he
pleases
by
strong
though
invisible
operations
.
And
which
further
entitles
God
to
our
deliverance
,
was
that
it
was
wrought
without
Arms
,
without
war
,
without
the
effusion
and
loss
of
blood
,
in
a
still
,
and
quiet
,
and
peaceable
manner
.
This
shews
that
it
was
from
the
God
of
peace
,
this
owns
him
for
its
proper
Author
,
and
to
him
belongs
the
honour
of
it
.
To
us
the
due
and
proper
use
of
such
a
timely
and
great
deliverance
.
2.
Having
thus
dispatched
the
former
general
,
namely
the
acknowledgment
made
to
God
,
that
it
is
he
that
settles
Kingdoms
and
Common-wealths
,
proceed
we
now
unto
the
latter
,
which
is
the
prayer
put
up
to
him
;
Strengthen
O
God
what
thou
hast
wrought
for
us
:
where
we
have
these
two
things
suggested
.
1.
The
necessity
of
Gods
assistance
for
the
confirmation
and
establishment
of
the
Societies
of
mankind
especially
2.
And
Secondly
,
his
willingness
to
establish
them
upon
their
due
and
right
behaviour
,
both
which
things
are
plainly
granted
by
him
that
made
this
prayer
for
it
,
else
had
the
prayer
it self
been
useless
.
1.
The
first
thing
then
that
is
suggested
,
is
the
necessity
of
Gods
assistance
for
the
establishment
and
confirmation
of
the
Societies
of
mankind
.
And
had
we
no
more
for
the
demonstration
of
the
necessity
of
Gods
assistance
to
this
purpose
,
than
the
very
nature
of
mortal
men
,
even
this
might
serve
for
the
proof
of
it
.
All
the
affairs
of
mankind
depend
upon
the
actions
of
men
,
their
actions
depend
upon
their
Counsels
,
and
their
Counsels
(
generally
)
upon
their
passions
,
and
these
upon
so
many
accidents
,
so
many
little
uncertain
causes
,
so
numerous
,
so
various
things
,
that
it
is
no
wonder
that
every
day
produces
so
many
alterations
;
the
wonder
is
,
that
the
greatest
things
that
depend
upon
such
uncertain
causes
,
the
greatest
Kingdoms
and
Common-Wealths
,
have
not
more
and
quicker
revolutions
,
greater
,
and
more
sudden
changes
,
than
what
we
generally
find
have
been
.
The
strength
and
settlement
of
every
Government
,
of
every
Kingdom
and
Common-Wealth
,
depends
not
only
upon
the
close
and
entire
Union
of
the
members
of
the
fame
Society
amongst
themselves
,
(
a
thing
not
easie
to
be
had
)
but
upon
all
the
several
causes
,
that
keep
the
balance
even
and
steddy
between
the
neighbouring
Nations
also
;
which
causes
are
so
very
numerous
,
and
so
various
,
mutable
,
and
uncertain
,
that
the
balance
would
daily
change
and
vary
,
did
not
God
himself
hold
the
scales
,
and
keep
things
even
by
his
own
power
.
It
is
impossible
to
give
an
account
of
all
the
causes
that
may
produce
strange
alterations
in
the
Societies
of
mankind
,
unless
providence
shall
interpose
for
their
continuance
and
preservation
.
A
sudden
fire
may
break
out
in
a
Capital
City
,
and
presently
consume
the
greatest
part
of
the
Wealth
and
Treasure
of
a
Nation
.
A
tempest
,
or
violent
inundation
,
an
earthquake
,
or
thunder
from
above
may
have
the
very
same
effects
.
A
general
Plague
may
sweep
away
such
vast
multitudes
of
the
Inhabitants
,
as
that
the
rest
may
be
exposed
to
the
invasion
of
their
neighbours
.
This
gave
Sparta
a
great
advantage
against
Athens
.
The
dulness
and
idleness
of
one
Country
may
give
opportunity
to
another
to
overgrow
it
in
wealth
and
power
,
and
so
to
conquer
and
enslave
it
.
The
Vice
and
Luxury
of
a
People
may
soon
consume
their
own
strength
,
and
bring
the
same
distress
and
difficulty
upon
a
Country
that
they
usually
bring
on
a
single
Family
:
Ease
and
plenty
,
and
wealth
it self
may
first
occasion
disuse
of
Arms
,
and
then
infect
a
whole
Nation
with
a
general
softness
,
and
effeminacy
,
and
so
expose
it
to
the
Usurpation
of
a
hardier
and
more
needy
People
.
Thus
fell
the
Persians
before
the
Greeks
.
The
death
of
a
Prince
or
a
great
Man
may
prove
destructive
to
a
People
.
When
Epaminondas
the
Theban
fell
,
Thebes
it self
fell
with
him
,
was
never
prosperous
before
nor
after
him
.
Add
hereunto
what
violent
changes
and
alterations
domestick
Seditions
may
produce
in
every
Nation
,
and
how
many
causes
and
little
accidents
may
easily
produce
such
Sedition
.
The
errours
and
mistakes
of
Magistrates
,
the
natural
inconstancy
of
the
People
,
the
ambition
of
Men
of
Wit
and
Parts
,
or
such
as
fansie
themselves
to
be
so
,
their
mutual
enmities
amongst
themselves
,
their
envy
at
each
others
greatness
,
their
infinite
rage
and
indignation
,
when
they
fail
of
what
they
aspire
after
.
These
,
with
infinite
other
causes
,
(
which
are
impossible
to
be
numbred
)
do
as
naturally
tend
to
the
dissolution
of
publick
bodies
of
Civil
Governments
and
Societies
,
as
all
the
diseases
,
and
fatal
accidents
to
which
mans
body
is
obnoxious
both
from
within
and
without
also
,
to
the
destruction
of
his
body
.
Now
to
what
end
is
this
discourse
?
to
shew
the
need
,
that
all
the
concernments
of
mankind
,
that
the
greatest
States
and
Kingdoms
have
of
support
from
Divine
Providence
;
being
not
only
so
inclinable
to
crumble
to
pieces
of
themselves
by
the
diseases
that
are
within
them
,
but
likewise
so
obnoxious
too
to
be
dashed
to
pieces
each
by
other
.
And
if
the
very
Civil
Societies
of
mankind
need
the
assistance
of
Gods
Providence
for
their
continuance
,
how
much
more
doth
Religion
want
it
?
Religion
,
if
true
,
is
a
ray
from
God
,
and
depends
as
much
upon
his
influence
as
the
beam
depends
upon
the
Sun
.
And
being
planted
in
us
men
,
must
needs
partake
of
our
infirmities
,
and
therefore
is
apt
even
of
it self
like
other
establishments
and
constitutions
,
to
vary
from
Primitive
institution
,
and
lose
its
original
strength
and
purity
.
So
it
came
to
pass
,
that
Christianity
,
which
in
the
first
and
Primitive
ages
maintained
it self
against
all
the
cruelties
of
persecution
by
the
zeal
and
piety
of
its
followers
,
afterwards
suffered
strange
decays
;
first
by
infinite
swarms
of
Heresies
,
and
then
by
Ignorance
and
Superstition
,
which
now
is
reel'd
to
the
other
extreme
,
namely
,
to
Atheism
and
Infidelity
,
and
to
the
contempt
of
all
Religion
.
Nor
need
we
wonder
it
should
be
difficult
to
preserve
so
wise
and
holy
a
Religion
as
that
which
Christ
hath
revealed
to
us
in
its
original
strength
and
purity
,
for
it
hath
strong
and
numerous
Enemies
.
Every
mans
lusts
are
at
enmity
with
it
,
every
mans
vanity
apt
to
corrupt
it
,
every
mans
Ignorance
apt
to
mistake
it
,
nay
the
very
Religion
of
some
persons
,
their
pride
and
pretence
to
Inspiration
the
greatest
Enemy
to
this
Religion
.
Besides
all
this
,
there
are
several
accidents
that
may
have
dangerous
effects
upon
it
according
to
the
nature
of
times
and
places
.
If
the
Ministers
of
it
be
poor
and
mean
,
this
generally
brings
contempt
on
them
,
and
upon
Religion
for
their
sakes
.
If
they
be
rich
,
this
creates
envy
,
and
then
Sacriledge
is
Reformation
.
If
a
National
Church
be
guarded
and
setled
by
the
Laws
of
the
State
,
Dissenters
complain
of
perfection
;
and
if
it
be
not
so
guarded
,
it
is
impossible
it
should
be
national
,
that
is
,
that
one
and
the
same
thing
should
ever
be
able
to
approve
it self
to
an
infinite
difference
of
apprehensions
.
If
a
Church
be
setled
by
the
Laws
of
the
State
,
and
those
not
put
in
Execution
,
opposers
have
a
double
advantage
;
the
Laws
of
the
State
being
against
them
,
give
them
all
the
advantage
of
being
thought
to
suffer
persecution
;
The
not
executing
those
Laws
gives
them
all
the
advantages
of
Toleration
,
and
truly
they
have
great
advantages
that
have
both
these
put
together
,
that
of
a
seeming
persecution
,
and
that
of
a
real
Toleration
.
To
these
I
might
add
many
other
instances
to
shew
the
frailty
and
mutability
of
all
the
Societies
of
mankind
,
and
how
much
help
they
do
require
from
the
power
and
Providence
of
God
Almighty
for
their
establishment
and
preservation
.
2.
But
I
have
said
enough
of
this
,
and
shall
now
proceed
to
die
next
particular
,
which
is
the
willingness
of
God
Almighty
to
afford
his
help
and
assistance
to
them
upon
their
due
and
right
behaviour
.
Now
the
terms
whereupon
Divine
Providence
usually
strengthens
and
settles
Nations
in
peace
,
and
quiet
,
and
prosperity
,
are
(1)
either
general
,
or
(2)
More
particular
.
(
1.
)
The
general
terms
are
the
piety
and
vertue
of
a
Nation
.
(
2.
)
The
more
particular
are
due
reverence
to
the
Magistrate
,
and
chearful
obedience
to
the
Laws
.
The
former
of
these
,
that
is
to
say
,
piety
and
vertue
are
so
necessary
,
so
indispensable
to
this
end
,
that
it
is
impossible
that
any
Nation
should
flourish
and
be
secure
without
them
.
Prophaneness
,
impiety
,
and
irreligion
,
riot
,
and
luxury
,
and
oppression
are
so
destructive
to
the
peace
and
strength
of
every
Nation
,
that
would
God
leave
them
to
themselves
,
and
to
their
natural
effects
and
issues
,
would
he
stand
neuter
,
or
indifferent
,
and
bring
no
other
evils
on
them
,
than
what
they
bring
upon
themselves
,
they
would
at
length
destroy
a
Nation
;
for
a
people
abandoned
to
prophaneness
can
have
no
conscience
,
faith
,
or
truth
to
knit
them
together
in
society
,
and
the
vices
of
luxury
and
excels
are
like
a
flame
that
eats
and
devours
its
own
fuel
,
and
then
perishes
together
with
it
,
dies
and
vanishes
when
that
is
consumed
.
But
God
is
far
from
being
indifferent
to
any
National
sins
or
vices
;
his
Judgments
indeed
may
be
delayed
,
but
they
are
sure
to
come
at
last
,
and
that
in
most
severe
displeasure
,
they
have
iron
hands
though
leaden
heels
,
and
come
with
so
much
greater
violence
for
having
been
so
long
delayed
.
Prophaneness
,
wickedness
,
and
impiety
destroyed
the
Kingdom
of
the
Jews
,
a
Kingdom
setled
by
peculiar
Providence
,
and
under
a
Family
chosen
by
God
,
and
anointed
by
his
special
Command
.
God
hath
prescribed
it
as
a
Law
,
as
a
certain
Rule
to
his
own
Providence
not
to
protect
any
such
people
,
as
live
in
rebellion
against
himself
:
and
this
we
learn
from
his
own
words
,
Deut.
5.29
.
O
that
there
were
such
a
heart
in
them
that
they
would
fear
me
,
and
keep
my
commandments
always
,
that
it
might
he
well
with
them
,
and
with
their
children
for
ever
.
Where
he
is
pleased
to
represent
it
as
a
thing
ven
out
of
his
own
power
(
because
so
contrary
to
that
Law
,
which
he
hath
prescribed
to
his
own
Providence
)
to
make
it
well
with
an
impious
people
;
so
necessary
and
so
indispensable
are
piety
and
vertue
to
the
establishment
of
a
Nation
.
2.
But
now
the
more
particular
terms
requisite
to
the
same
establishment
are
due
reverence
unto
the
Magistrate
,
chearful
obedience
to
the
Laws
,
quiet
and
peaceable
dispositions
.
These
are
so
requisite
to
this
end
,
that
whatsoever
is
contrary
to
them
,
Rebellion
,
Tumult
,
and
Sedition
immediately
tend
unto
destruction
:
which
is
the
;
reason
why
God
hath
charged
and
required
obedience
to
the
Magistrate
in
such
express
and
explicite
language
,
and
under
a
most
severe
penalty
.
So
hath
he
done
Rom.
13.1
,
2.
Let
every
soul
be
subject
unto
the
higher
powers
,
for
there
is
no
power
but
of
God
:
the
powers
that
be
,
are
ordained
of
God
.
Whosoever
therefore
resisteth
the
power
,
resisteth
the
ordinance
of
God
:
and
they
that
resist
,
shall
receive
to
themselves
damnation
.
But
this
is
a
duty
that
I
need
not
perswade
in
this
Audience
All
I
have
further
to
add
is
this
,
that
while
we
return
our
thanks
to
God
for
restoring
our
Prince
,
and
Laws
,
and
Government
,
we
do
not
omit
the
like
for
the
peace
we
now
enjoy
under
them
,
while
all
our
Neighbours
are
in
want
.
We
dwell
at
home
in
our
Country
,
and
sleep
Securely
in
our
beds
,
while
they
are
driven
from
place
to
place
,
and
alarmed
with
daily
fears
and
dangers
.
We
build
,
and
plant
,
and
adorn
our
houses
and
habitations
,
while
theirs
are
burnt
and
battered
down
,
and
lie
in
ruine
and
desolation
.
We
sow
and
reap
,
eat
and
drink
in
peace
and
plenty
,
and
enjoy
the
fruits
of
our
own
labours
,
while
others
reap
what
they
sow
,
and
the
owners
,
it
may
be
,
starve
for
want
,
and
think
it
well
to
save
their
lives
(
which
yet
they
cannot
always
do
)
with
their
loss
of
all
accommodations
.
What
full
we
render
unto
the
Lord
for
these
and
all
his
mercies
to
us
?
Let
us
love
the
Author
of
all
our
happiness
,
let
us
demonstrate
that
love
by
free
and
thankful
obedience
to
him
.
Let
us
thus
study
peace
with
him
,
and
let
us
also
duly
study
the
things
that
make
for
peace
amongst
our selves
.
Let
us
heartily
and
really
love
one
another
:
Let
all
bitterness
;
and
wrath
,
and
anger
,
and
clamour
,
and
evil
speaking
be
put
away
from
us
,
with
all
malice
:
and
,
Let
us
be
kind
one
to
another
,
tender-hearted
,
forgiving
one
another
,
even
as
God
fir
Christs
sake
hath
forgiven
us
.
Let
us
fear
God
,
honour
the
King
not
medling
with
them
that
are
given
to
change
.
So
will
that
God
who
hath
wrought
our
deliverance
,
strengthen
what
he
hath
wrought
for
us
.
To
him
,
&c.
The
Third
Sermon
.
Philip.
1.
27
,
28.
That
ye
stand
fast
in
one
Spirit
with
one
mind
,
striving
together
for
the
faith
of
the
Gospel
;
And
in
nothing
terrified
by
your
adversaries
.
THere
were
two
sorts
of
bitter
Enemies
that
opposed
themselves
to
Christianity
in
the
primitive
Ages
of
the
Gospel
;
the
former
were
the
Idolatrous
Gentiles
,
in
whose
hands
the
secular
Government
then
remained
.
The
latter
were
those
of
the
Jewish
Religion
,
who
had
toleration
amongst
the
Gentiles
.
Both
which
,
though
differing
each
with
other
,
did
yet
conspire
and
agree
in
this
,
to
extinguish
and
root
out
Christianity
.
The
former
,
because
that
this
Religion
did
as
well
demonstrate
the
Gods
they
worshipped
to
be
no
Gods
(
but
Devils
,
or
Beasts
,
or
dead
mens
Souls
,
Images
,
and
inanimate
Creatures
)
as
the
worship
itself
to
be
vain
and
barbarous
.
The
latter
,
because
it
disannulled
the
temporary
Rites
of
Moses
his
Law
,
much
more
the
many
Superstitions
,
which
themselves
had
added
thereunto
.
Upon
this
account
the
Apostle
St
Paul
,
being
now
in
bonds
,
writes
this
Epistle
to
the
Philippians
,
whom
he
had
converted
to
Christianity
,
not
only
further
to
inculcate
what
he
had
before
delivered
to
them
,
but
also
to
fortifie
and
prepare
them
against
such
sufferings
and
persections
,
as
their
Religion
drew
upon
them
.
He
lets
them
know
,
that
he
himself
was
now
a
prisoner
for
the
Gospel
,
that
he
was
so
far
from
being
terrified
either
by
his
bonds
,
or
death
it self
,
that
were
it
not
for
their
sakes
,
to
whom
his
life
might
be
more
useful
,
he
should
rather
desire
to
be
dissolved
and
to
be
with
Christ
.
He
further
acquaints
them
with
his
design
to
visit
them
again
in
order
to
their
support
and
settlement
,
if
God
should
rescue
him
from
his
bonds
.
In
the
mean
time
,
gives
this
admonition
:
Only
let
your
conversation
be
as
becometh
the
Gospel
of
Christ
,
that
whether
I
come
,
and
see
you
,
or
else
be
absent
,
I
may
hear
of
your
affairs
;
that
ye
stand
fast
in
one
Spirit
with
one
mind
,
striving
together
for
the
faith
of
the
Gospel
,
and
in
nothing
thing
terrified
by
your
adversaries
.
That
ye
stand
fact
,
&c.
In
which
words
you
have
an
account
,
what
are
the
most
effectual
means
for
any
Church
,
which
God
hath
blessed
with
the
true
Faith
of
Christianity
,
still
to
abide
and
continue
in
it
.
Firmness
of
mind
in
every
mans
private
belief
of
it
,
close
union
amongst
themselves
,
zeal
and
diligence
in
joynt
endeavours
for
its
defence
and
propagation
,
and
courage
against
such
oppositions
as
others
may
possibly
make
against
it
.
1.
Firmness
of
mind
in
every
mans
private
belief
of
it
,
which
is
suggested
in
these
words
:
Stand
fast
,
that
is
to
say
,
as
it
there
follows
,
in
the
faith
of
the
Gospel
.
2.
Union
amongst
themselves
:
Stand
fast
in
one
spirit
with
one
mind
.
3.
Zeal
and
diligence
in
joynt
endeavours
for
its
defence
and
propagation
:
Stand
fast
in
one
spirit
with
one
mind
,
striving
together
for
the
faith
of
the
Gospel
.
4.
Courage
against
such
oppositions
as
other
persons
make
against
it
:
And
in
nothing
terrified
by
your
adversaries
.
These
are
the
methods
which
our
Apostle
here
propounds
for
a
Church
to
retain
the
true
Faith
,
that
is
,
to
continue
a
true
Church
.
1.
The
first
of
which
is
firmness
of
mind
in
every
mans
private
belief
of
truth
.
For
feeing
that
every
particular
Church
is
made
up
of
particular
persons
;
so
far
as
particular
Members
fail
in
the
true
Faith
,
so
far
is
that
Church
,
they
are
Members
of
,
maimed
and
mutilated
in
its
parts
,
and
the
whole
in
tendency
to
dissolution
.
Now
seeing
the
firmness
of
belief
depends
upon
clear
and
evident
proof
,
I
might
here
offer
a
demonstration
of
the
truth
and
excellency
of
Christianity
.
But
being
this
is
neither
so
needful
,
nor
yet
so
seasonable
to
the
occasion
of
our
meeting
,
I
shall
rather
chuse
to
address
my self
to
what
the
occasion
now
requires
,
which
is
,
to
shew
the
truth
and
excellence
of
Christianity
,
as
it
is
professed
in
our
own
Church
in
opposition
to
that
of
Rome
:
which
I
shall
do
by
comparing
theirs
and
ours
together
in
point
of
Faith
,
and
Worship
,
and
Manners
.
1.
And
first
of
all
,
for
matter
of
Faith
,
we
firmly
believe
the
holy
Scriptures
,
and
every
thing
therein
contained
to
be
the
infallible
Word
of
God
.
We
believe
the
Scriptures
do
contain
all
things
necessary
to
Salvation
,
according
as
St.
John
assures
us
:
Joh.
20.31
.
These
things
are
written
,
that
ye
might
believe
that
Jesus
is
the
Christ
the
Son
of
God
,
and
that
believing
ye
might
have
life
through
his
Name
.
Which
we
could
not
have
,
if
every
thing
necessary
to
Salvation
was
not
written
,
was
not
contained
in
this
very
Gospel
of
St.
John
.
Nay
further
yet
,
we
believe
and
receive
all
Creeds
that
were
ever
received
in
the
Catholick
Church
.
These
Creeds
are
taken
into
our
Liturgy
,
they
are
repeated
in
our
Churches
,
we
signifie
our
assent
to
them
by
standing
up
when
they
are
repeated
,
and
are
we
still
to
be
judged
Hereticks
,
and
deficient
in
the
Catholick
Faith
?
On
the
other
hand
,
the
Roman
Church
deny
the
Scriptures
to
be
a
compleat
Rule
of
Faith
,
they
build
their
faith
upon
Tradition
,
a
thing
uncertain
.
They
rely
upon
Councils
,
which
may
erre
;
nay
upon
such
as
have
grosly
erred
.
They
vary
as
well
from
the
Primitive
Church
in
many
cases
,
as
from
the
holy
Scripture
it self
.
And
last
of
all
,
they
pretend
a
power
of
making
new
Articles
of
Faith
,
that
is
,
such
as
were
not
made
by
our
Blessed
Lord
and
his
Apostles
;
which
being
so
,
let
reason
judge
,
whether
they
or
we
be
likeliest
to
erre
in
point
of
Faith
.
2.
For
matter
of
Worship
(
in
the
second
place
)
their
publick
Prayers
are
made
and
used
in
a
tongue
unknown
unto
the
people
;
ours
in
a
tongue
which
we
all
understand
.
And
here
let
St.
Paul
decide
the
controversie
that
is
between
us
,
I
Cor.
14
,
15
,
16
,
&c.
I
will
pray
with
the
spirit
,
and
I
will
pray
with
understanding
also
.
I
will
sing
with
the
spirit
,
and
I
will
sing
with
understanding
also
.
Else
when
thou
shalt
bless
with
the
spirit
,
how
shall
he
that
occupieth
the
room
of
the
unlearned
say
Amen
at
thy
giving
thanks
,
seeing
he
understandeth
not
what
thou
sayest
?
For
thou
verily
givest
thanks
well
,
but
the
other
is
not
edified
.
From
whence
it
appears
what
edification
may
be
expected
from
their
prayers
,
that
is
to
say
,
none
at
all
.
And
therefore
the
Apostle
further
adds
,
I
thank
God
,
I
speak
with
tongues
more
than
you
all
;
yet
in
the
Church
I
had
rather
speak
,
five
words
with
my
understanding
,
that
by
my
voice
I
might
teach
others
also
,
than
ten
thousand
words
in
an
unknown
tongue
.
But
to
proceed
:
as
we
make
our
prayers
in
a
known
tongue
,
so
in
them
we
invoke
the
true
God
,
and
him
only
.
We
use
no
other
Mediator
,
no
other
Patron
but
only
Christ
,
whom
God
hath
appointed
so
to
be
.
For
there
is
one
God
,
and
one
Mediator
between
God
and
men
,
the
man
Christ
Jesus
,
1
Tim.
2.5
.
But
they
that
are
of
the
Church
of
Rome
,
make
their
addresses
to
Saints
and
Angels
,
as
well
for
patronage
and
protection
,
as
for
their
prayers
to
God
for
them
;
and
some
of
those
(
the
Virgin
Mary
)
do
they
invoke
in
as
magnificent
and
high
a
stile
,
as
they
invoke
God
himself
.
We
pay
no
worship
to
any
Images
,
seeing
that
God
hath
expresly
said
,
Thou
shalt
not
make
to
thy self
any
graven
image
,
nor
the
likeness
of
any
thing
that
is
in
heaven
above
,
or
in
the
earth
beneath
,
or
in
the
water
under
the
earth
,
thou
shalt
not
bow
down
to
them
,
nor
worship
them
.
But
they
bow
down
and
prostrate
themselves
before
the
Images
of
Christ
,
and
others
.
And
though
they
affirm
that
the
honour
they
give
unto
the
Image
passes
through
it
to
the
person
,
whom
it
represents
;
yet
still
they
acknowledge
they
worship
the
Image
,
that
this
,
at
least
,
is
a
transient
object
of
their
Worship
.
And
then
again
,
we
give
the
Sacrament
of
the
Lords
Supper
unto
the
people
as
well
as
the
Priests
in
both
kinds
.
So
it
was
instituted
by
Christ
himself
,
so
it
was
given
all
along
for
many
Ages
:
but
others
,
in
perfect
contradiction
to
the
Institution
of
our
Lord
,
deny
the
Cup
unto
the
Laity
.
We
believe
that
after
Consecration
the
Bread
and
Wine
set
apart
and
consecrated
for
the
Sacrament
,
do
still
retain
the
natural
substance
of
bread
and
wine
.
And
so
the
Apostle
himself
believed
,
when
he
stiled
that
bread
,
of
which
we
partake
in
that
Sacrament
,
1
Con.
10.17
.
We
are
all
partakers
of
that
one
bread
;
and
that
the
Cup
,
of
which
we
drink
,
and
thus
believing
,
we
do
not
give
Divine
worship
unto
the
Elements
in
the
Sacrament
.
But
they
,
in
absolute
contradiction
both
unto
Scripture
,
and
unto
Reason
,
and
unto
four
of
their
five
Senses
,
believe
that
after
Consecration
there
is
no
bread
,
but
the
natural
flesh
of
Christ's
body
;
no
wine
,
but
his
very
natural
blood
.
Upon
which
account
they
pay
a
Divine
worship
to
them
,
worship
that
which
is
not
God
,
that
which
is
really
bread
and
wine
.
To
all
these
things
I
might
now
add
the
Superstition
of
their
Devotions
,
their
Prayers
for
delivering
departed
Souls
out
of
that
place
they
call
Purgatory
,
a
place
that
is
of
their
own
making
for
gaining
Wealth
unto
their
Church
.
Their
Pilgrimages
to
the
Tombs
of
Saints
,
an
infinite
Mass
of
Rites
and
Ceremonies
,
for
which
things
they
have
no
precept
in
the
Scripture
,
no
example
either
there
,
or
in
the
primitive
Ages
of
Christianity
;
Rites
which
obscure
and
burden
Religion
with
a
numberless
heap
of
Superstitions
,
contrary
to
the
very
nature
,
to
the
simplicity
of
Christianity
.
From
matter
of
Worship
pass
we
on
to
matter
of
common
life
and
action
.
1.
As
it
relates
to
moral
Duty
.
2.
And
also
unto
Civil
Society
.
1.
And
for
the
former
our
Church
declares
that
true
repentance
is
absolutely
necessary
to
gain
the
remission
and
pardon
of
sin
.
We
also
affirm
that
reformation
is
the
best
and
most
essential
part
of
true
repentance
.
We
do
not
pretend
to
any
power
to
give
Absolution
to
any
person
,
who
doth
not
practise
such
repentance
;
that
is
to
say
,
who
doth
not
truly
reform
himself
in
life
and
action
,
in
case
life
be
continued
to
him
;
or
in
real
purpose
and
resolution
,
in
an
effectual
change
of
heart
.
We
make
no
pretence
to
an
Authority
of
giving
Indulgences
and
Remissions
,
or
of
admitting
any
Penances
and
Commutations
for
the
Expiation
of
the
sin
,
where
the
sin
is
still
continued
in
.
Whereas
they
of
the
Church
of
Rome
give
Absolution
to
Attrition
,
that
is
,
to
the
meer
fear
of
Hell
,
and
these
two
things
,
namely
,
Attrition
and
Absolution
they
judge
sufficient
to
Salvation
.
They
admit
of
Penances
and
Commutations
for
the
Expiation
of
mens
sins
,
and
by
these
means
teach
their
Followers
to
hope
for
remission
of
the
punishment
,
although
they
retain
the
sin
it self
.
And
lest
the
Penance
should
seem
burthensom
and
too
severe
,
they
can
give
Indulgence
for
that
too
to
them
that
will
be
at
the
cost
to
buy
it
.
By
all
which
means
they
make
the
Precepts
of
the
Gospel
,
the
Laws
of
Christ
,
of
no
effect
,
make
it
needless
to
obey
them
,
unless
a
man
have
a
mind
unto
it
,
and
to
do
more
than
what
is
needful
.
2.
For
Civil
Society
,
't
is
well
known
how
many
there
are
in
the
Church
of
Rome
,
who
do
affirm
that
it
is
not
needful
to
discharge
a
promise
to
a
Heretick
;
and
all
are
Hereticks
in
their
account
,
who
make
profession
of
Christianity
,
and
do
not
communicate
with
their
Church
.
We
know
there
was
safe
conduct
promised
to
John
Hus
and
Jerom
of
Prague
to
the
Council
of
Conslance
,
and
how
that
promise
was
performed
.
The
promise
was
broken
,
and
the
men
burnt
,
and
so
indeed
they
justified
their
Doctrine
by
their
practice
.
They
exempt
the
Clergy
from
the
Authority
of
secular
Power
,
till
they
be
surrendred
thereunto
by
their
Superiors
in
the
Church
,
and
they
surrender
them
when
they
please
;
and
when
they
please
,
they
do
not
.
Upon
which
account
many
Villanies
,
many
Murders
have
been
committed
in
the
State
,
to
the
infinite
scandal
of
Religion
.
It
was
complained
in
the
sixth
year
of
King
Henry
the
Second
,
that
there
have
been
above
an
hundred
man
slaughters
committed
by
the
then
Clergy
since
the
beginning
of
his
Reign
.
But
that
which
is
of
the
vilest
consequence
in
this
point
is
,
that
they
affirm
that
the
Popes
of
Rome
have
power
to
depose
Kings
and
Princes
,
and
that
pursuant
to
this
Doctrine
,
they
have
excommunicated
and
deposed
lawful
Princes
in
several
places
,
and
given
their
Kingdoms
and
Dominions
to
other
persons
:
that
there
are
infinite
numbers
of
Authors
,
who
defend
and
justifie
this
Doctrine
:
that
these
are
countenanced
by
a
Council
(
that
is
to
say
,
the
fourth
Lateran
)
which
they
themselves
call
a
General
Council
.
For
it
is
there
expresly
said
,
that
in
case
a
Prince
does
not
purge
his
Country
from
heretical
pravity
in
the
space
of
a
year
,
after
admonition
so
to
do
by
the
Metropolitan
and
his
Comprovincials
,
then
this
be
signified
to
the
Pope
,
that
he
may
deprive
him
of
all
Authority
,
&
terram
ejus
exponat
Catholicis
occupandam
,
expose
his
Country
to
be
possessed
and
seized
by
Catholicks
.
In
direct
pursuance
of
which
Doctrine
,
private
persons
have
stab'd
Princes
,
and
have
been
commended
and
applauded
by
the
Pope
himself
for
so
doing
.
For
so
it
was
in
the
case
of
Henry
the
Third
of
France
.
These
are
the
Doctrines
of
the
Church
of
Rome
relating
unto
Civil
Society
;
what
ours
are
,
I
need
not
say
.
We
owne
our selves
obliged
to
do
good
to
all
men
;
and
that
although
we
have
not
obliged
our selves
thereto
by
any
particular
promise
to
them
,
much
more
discharg'd
our
faith
to
all
.
We
owne
the
King
to
be
supreme
in
his
own
dominions
,
and
that
there
is
no
power
in
any
to
depose
him
.
And
to
conclude
,
we
owne
the
truth
of
S.
Peter's
words
,
and
that
in
the
very
fullest
sense
.
Honour
(
or
as
the
margent
reads
it
)
esteem
all
men
,
love
the
Brotherhood
,
fear
God
,
honour
the
King
,
1
Pet.
2.17
.
We
owne
all
to
be
oblig'd
to
submit
to
every
ordinance
of
man
for
the
Lords
sake
,
whether
it
be
to
the
King
as
supreme
,
or
to
Governours
as
sent
by
him
for
the
punishment
of
evil
doers
.
I
have
here
given
you
an
account
of
some
of
the
most
material
differences
between
us
and
the
Church
of
Rome
in
point
of
faith
and
worship
,
and
manners
,
and
should
now
perswade
you
to
stand
fast
in
all
these
things
as
they
are
taught
in
this
Church
,
not
suffering
your selves
to
be
abased
by
vain
Sophistry
of
deceivers
.
If
they
ask
you
,
where
our
Church
was
before
Luther
?
ask
you
again
,
where
theirs
was
before
the
fourth
Laterane
Council
,
nay
before
that
of
Trent
it self
?
For
sure
it
is
there
was
never
any
Church
before
those
Councils
,
that
did
in
all
things
teach
and
practise
,
as
the
Church
of
Rome
at
this
present
time
.
Tell
them
,
our
Church
,
that
is
,
a
Church
,
wherein
the
same
faith
,
and
worship
,
the
same
obedience
to
Gods
commands
,
were
taught
and
required
,
which
are
now
taught
and
required
in
ours
,
were
many
ages
before
theirs
.
Such
a
Church
there
was
assoon
as
there
was
a
Christian
Church
,
such
a
Church
planted
by
Christ
himself
,
such
a
Church
propagated
by
his
Apostles
,
such
a
Church
for
several
hundred
years
,
for
several
ages
after
that
.
Afterwards
there
arose
a
time
of
darkness
upon
the
face
of
the
Christian
world
,
in
that
darkness
many
errours
crept
into
the
Church
,
many
corruptions
in
worship
,
and
manners
;
then
was
our
Church
depraved
and
corrupted
,
as
theirs
now
is
:
but
now
is
our
Church
by
Gods
grace
reformed
and
restored
to
primitive
purity
;
which
theirs
is
not
.
Whether
theirs
or
ours
be
the
better
Church
in
point
of
faith
,
may
be
easily
known
by
this
instance
,
we
make
the
Scripture
the
rule
of
faith
,
and
this
is
a
most
unerring
rule
;
they
add
tradition
unto
Scripture
,
and
this
is
greatly
exposed
to
errour
;
we
have
added
nothing
as
absolutely
necessary
to
salvation
,
to
the
faith
contained
in
the
antient
Creeds
of
the
Catholick
Church
,
they
have
added
much
to
those
Creeds
,
they
have
added
some
such
things
to
them
,
as
do
by
consequence
overthrow
some
parts
of
the
very
Creeds
themselves
.
Whether
theirs
or
ours
be
the
safer
Church
for
a
man
to
hope
for
Salvation
in
,
may
easily
appear
from
these
particulars
.
We
teach
such
worship
,
such
practice
,
as
are
most
clearly
and
fully
lawful
,
lawful
beyond
all
peradventure
,
for
sure
it
is
undoubtedly
Jawful
for
a
man
to
worship
the
true
God
,
to
use
no
Image
in
his
worship
,
to
use
him
as
Mediator
whom
he
hath
appointed
so
to
be
.
It
is
lawful
beyond
all
peradventure
to
have
our
prayers
in
a
known
tongue
,
to
give
the
communion
unto
the
Laity
in
both
kinds
,
to
reform
,
as
well
as
confess
our
sins
,
to
use
no
art
or
commutations
for
the
expiation
of
our
sins
,
but
to
forsake
the
sins
themselves
.
These
things
are
lawful
without
all
doubt
,
but
that
the
contrary
to
these
are
lawful
,
is
the
doubtfulest
thing
in
all
the
world
,
or
rather
to
speak
more
properly
,
it
is
most
certain
,
they
are
not
lawful
.
And
therefore
I
leave
it
to
you
to
judge
,
whether
communion
with
our
Church
,
or
the
Church
of
Rome
,
be
the
safer
way
unto
salvation
and
if
you
judge
,
as
I
know
you
must
,
stand
fast
in
the
faith
you
have
received
,
and
the
Church
wherein
you
were
baptized
.
And
so
much
may
serve
for
the
first
method
for
a
true
Church
to
preserve
it self
in
the
true
faith
,
firmness
of
mind
in
every
mans
private
belief
of
it
.
2.
Proceed
we
now
unto
the
second
,
and
that
is
Union
amongst
themselves
,
as
it
is
suggested
in
these
words
,
stand
fast
in
one
spirit
with
one
mind
.
If
a
kingdom
be
divided
against
it self
,
that
kingdom
cannot
stand
.
If
a
house
be
divided
against
it self
,
that
house
cannot
stand
,
Mark
3.23
,
24.
Neither
can
a
Church
,
which
is
so
divided
;
If
the
members
of
the
natural
body
be
rent
and
torn
each
from
other
,
this
is
the
destruction
of
the
whole
,
and
death
to
every
single
part
.
Disunion
doth
of
its
own
nature
naturally
tend
to
dissolution
,
there
needs
no
Enemy
from
abroad
to
destroy
and
ruine
such
a
Church
,
as
is
divided
against
it self
,
the
mutual
discords
that
are
within
,
the
divisions
amongst
its
own
members
,
their
mutual
envyings
,
and
animosities
,
that
naturally
arise
out
of
these
divisions
,
effectually
tend
to
separation
,
and
separation
to
dissolution
.
Besides
the
intestine
strifes
and
divisions
,
which
are
seen
and
observed
in
any
Church
invite
its
Enemys
to
attempt
its
utter
ruine
and
destruction
,
they
open
a
breach
for
them
to
enter
,
they
give
free
and
an
easie
entrance
to
swarms
or
seducers
to
invade
it
,
they
give
a
plausible
and
fair
pretence
for
a
very
plausible
and
specious
objections
;
you
have
no
union
amongst
your selves
;
from
whence
it
appears
you
have
not
the
truth
,
Truth
is
one
,
and
so
is
the
Faith
that
's
built
upon
it
.
You
are
not
one
amongst
your selves
,
and
therefore
you
have
not
the
true
faith
.
Now
therefore
leave
and
quit
that
Church
which
hath
no
unity
in
its
members
,
and
come
to
that
which
is
united
.
To
these
assaults
(
and
these
are
dangerous
to
weaker
minds
)
doth
every
Church
expose
it self
,
which
is
not
at
unity
in
it self
.
Now
therefore
let
us
be
most
cautious
to
be
at
union
amongst
our selves
;
and
in
order
to
so
good
an
end
,
let
us
take
care
to
make
our
breaches
no
wider
than
indeed
they
are
.
We
do
agree
,
exactly
agree
amongst
our selves
in
point
of
faith
,
in
the
belief
of
all
those
Doctrines
,
that
are
absolutely
necessary
to
salvation
,
thus
far
we
agree
with
the
Protestant
Churches
that
are
abroad
,
and
further
yet
,
with
the
generality
of
the
Diffenters
that
are
at
home
.
And
as
for
this
Church
it self
,
there
is
as
great
,
and
greater
consent
in
all
the
parts
and
members
of
it
,
than
in
the
Church
of
Rome
it self
.
They
have
divisions
amongst
themselves
,
and
greater
than
any
amongst
us
.
They
charge
either
other
,
in
some
points
,
with
nothing
less
than
heresie
it self
.
We
have
no
such
charges
amongst
us
.
They
have
their
Dominicans
,
and
Franciscans
,
they
have
their
Molinists
,
and
their
Jansenists
,
one
Order
bandying
against
another
with
bitter
discords
and
animosities
.
They
are
not
agreed
in
the
very
rule
of
faith
it self
,
some
make
the
Decrees
of
the
Pope
only
,
some
the
Decrees
of
a
General
Council
,
others
the
Decrees
of
the
Pope
and
Council
both
together
,
to
be
the
only
rule
of
Faith
;
from
whence
it
most
inevitably
follows
that
that
must
be
Faith
unto
one
party
,
which
is
not
so
unto
another
.
Seeing
some
things
have
been
decreed
by
Popes
,
that
have
not
been
decreed
by
Councils
,
some
things
by
Councils
,
and
not
by
Popes
.
From
whence
it
appears
that
after
all
the
boasts
we
hear
of
union
in
the
Church
of
Rome
;
there
is
in
truth
less
of
union
in
that
Church
,
than
in
this
that
we
are
members
of
.
And
for
the
increase
and
preservation
of
this
so
blessed
and
needful
thing
,
let
us
take
care
not
to
advance
any
private
opinions
in
opposition
to
publick
wisdom
.
Let
us
not
insist
upon
any
Doctrines
as
absolutely
necessary
to
salvation
which
the
Church
hath
not
proposed
as
such
.
Let
no
particular
sort
of
men
presume
to
stile
themselves
the
Church
,
or
the
only
genuine
Sons
of
it
,
in
opposition
unto
others
,
who
belive
the
Doctrines
of
the
Church
,
who
have
promised
due
Conformity
to
it
,
and
evidently
practise
what
they
promise
.
These
in
truth
are
the
sure
and
genuine
Sons
of
the
Church
who
go
so
far
as
the
Church
requires
,
and
content
themselves
to
go
no
further
.
And
if
any
deny
them
so
to
be
;
they
have
private
fancys
of
their
own
,
and
by
obtruding
these
on
others
,
and
censuring
those
that
receive
them
not
,
they
weaken
the
Church
,
disturb
its
union
,
disquiet
its
peace
,
and
take
a
course
to
bring
a
dangerous
Schism
into
it
.
Now
therefore
let
it
be
our
care
to
maintain
Charity
,
to
cherish
Peace
,
to
study
Union
amongst
our selves
.
And
this
is
the
second
of
these
methods
which
powerfully
tend
to
our
preservation
,
and
of
the
Faith
which
we
do
profess
.
3.
The
third
is
singular
zeal
and
diligence
in
joynt
endeavours
for
its
defence
and
propagation
.
For
so
the
Apostle
farther
adds
:
Stand
fast
in
one
Spirit
with
one
mind
,
striving
together
for
the
faith
of
the
Gospel
.
There
must
be
zeal
,
there
must
be
endeavour
,
there
must
be
joynt
endeavour
used
for
the
promotion
of
this
end
.
1.
Our
enemies
have
a
zeal
against
it
,
and
if
we
our selves
have
none
for
it
,
how
can
we
hope
that
we
shall
preserve
it
,
unless
there
be
zeal
opposed
to
zeal
,
unless
we
be
concerned
for
truth
,
as
they
concern
themselves
against
it
,
can
we
reasonably
judge
we
can
secure
it
?
No
,
if
they
find
that
we
our selves
are
cold
and
indifferent
in
our
Religion
,
that
we
shew
no
hearty
affection
for
it
,
that
we
value
our
ease
,
love
our
pleasure
,
esteem
the
smallest
concerns
and
interest
more
than
we
prize
and
value
that
,
may
they
not
then
justly
conclude
that
we
shall
easily
part
with
it
?
And
will
not
this
excite
their
diligence
,
and
encourage
attempts
to
take
it
from
us
?
May
I
speak
what
I
verily
think
is
true
?
It
is
our
indifference
in
our
Religion
,
the
gross
neglects
that
very
many
,
and
the
foul
contempts
that
some
others
have
clearly
shewed
unto
this
profession
,
that
hath
given
encouragement
to
our
enemies
to
design
and
attempt
its
extirpation
.
If
they
can
say
(
and
I
wish
they
may
not
)
they
have
no
concernment
for
their
Religion
,
they
have
no
regard
for
the
Ministers
of
it
,
they
neglect
,
they
despise
it
in
life
and
practice
,
many
of
them
very
seldom
appear
in
their
publick
Assemblies
and
Congregations
,
very
few
frequent
that
holy
Sacrament
,
which
is
the
great
and
solemn
profession
of
joyning
in
Communion
with
it
.
They
give
no
evidence
of
any
zeal
or
affection
to
it
,
and
therefore
,
no
doubt
,
they
will
part
with
it
upon
very
cheap
and
easie
terms
;
bring
their
Estates
,
or
ease
and
safety
,
bring
the
advantages
of
this
world
into
a
competition
with
it
,
and
there
is
no
doubt
but
they
will
abandon
and
quit
the
one
,
that
they
may
quietly
enjoy
the
other
.
They
will
rather
chuse
to
enjoy
their
Estates
,
ease
,
and
safety
without
their
Religion
,
than
their
Religion
without
these
.
If
we
could
penetrate
into
the
hearts
of
those
that
design
the
extirpation
of
our
Religion
,
I
fear
we
should
find
these
thoughts
in
them
,
and
that
these
have
encouraged
that
design
;
which
cannot
otherwise
be
resisted
,
than
by
letting
them
know
they
are
deceived
,
that
we
have
as
great
and
warm
a
zeal
for
the
preserving
our
Religion
,
as
they
for
its
ruine
and
destruction
.
2.
To
this
zeal
we
must
add
endeavour
,
it
is
not
the
goodness
of
a
cause
that
is
sufficient
to
defend
it
.
If
it
be
true
,
and
just
,
and
reasonable
,
it
must
be
evidenced
so
to
be
,
and
endeavour
used
for
its
defence
.
If
it
be
true
,
it
is
so
much
fitter
to
be
pleaded
.
If
it
be
just
,
it
is
just
to
appear
,
and
labour
for
it
,
it
doth
still
so
much
the
more
deserve
the
use
of
reason
in
every
private
Prosessor
of
it
,
the
use
of
Authority
in
every
Magistrate
for
its
advancement
and
preservation
.
The
wisest
Laws
will
not
secure
the
best
Religion
,
if
they
themselves
be
not
secured
.
They
can
neither
plead
,
nor
execute
themselves
.
They
rather
excite
contempt
and
scorn
,
and
irritate
enemies
to
opposition
,
where
they
are
left
to
shift
for
themselves
,
without
any
countenance
from
the
Magistrate
.
Now
therefore
it
would
still
retain
the
Reformed
Religion
;
reformed
I
say
,
by
the
blessing
of
God
upon
the
pains
of
our
Forefathers
,
and
at
the
expence
of
the
very
blood
of
many
of
them
,
if
we
desire
to
deliver
it
down
to
our
posterity
,
as
they
transmitted
it
unto
us
;
we
must
upon
every
fair
occasion
profess
our
hearty
belief
of
it
,
profess
our
zeal
for
its
defence
;
maintain
its
truth
against
opposers
,
give
no
occasion
to
them
to
think
,
that
fraud
or
force
,
hopes
or
fears
,
rewards
or
punishments
in
this
world
shall
ever
chase
or
remove
us
from
it
.
And
may
not
the
diligence
of
our
enemies
,
for
the
subversion
of
our
Faith
,
awake
our
minds
,
excite
our
diligence
to
maintain
it
?
If
they
insinuate
and
intrude
into
all
societies
,
all
places
,
all
degrees
and
ranks
of
men
,
and
use
the
utmost
of
their
skill
to
seduce
them
,
and
impose
upon
them
,
to
move
them
,
both
by
hopes
and
fears
,
to
embrace
their
errours
and
delusions
;
shall
we
be
idle
,
or
remiss
in
the
mean
time
in
the
securing
of
real
truth
?
Have
they
so
much
of
zeal
and
fervor
for
meer
vanities
and
superstitions
?
And
have
we
none
for
real
piety
?
Are
they
so
active
,
as
that
they
compass
Sea
and
Land
to
make
men
Proselytes
unto
them
.
And
have
we
no
care
to
secure
our selves
,
at
least
at
home
?
Do
they
neglect
no
opportunity
,
do
they
omit
no
endeavours
,
no
not
the
foulest
and
most
unlawful
to
promote
and
propagate
their
Religion
?
And
are
we
asleep
,
are
we
in
a
maze
,
are
we
in
a
dream
,
while
we
should
defend
and
secure
ours
?
Awake
we
then
from
that
security
,
and
from
that
coldness
and
indifference
,
from
that
remisness
and
neglect
,
which
gives
encouragement
to
our
enemies
to
attempt
the
destruction
of
our
Religion
,
and
may
(
if
not
in
time
reformed
)
exceeding
justly
provoke
God
to
deliver
us
up
into
their
hands
.
3.
Let
us
all
awake
while
it
is
day
,
and
unite
our selves
in
joynt
endeavours
(
the
third
particular
I
proposed
)
to
defend
and
propagate
our
Religion
.
Let
us
joyn
together
in
the
clear
and
open
profession
of
it
.
Let
us
coustantly
attend
the
Worship
of
God
in
the
publick
Assemblies
,
where
the
Religion
is
professed
.
Let
us
frequently
joyn
in
the
Celebration
of
that
holy
Sacrament
,
which
is
not
only
a
Communion
with
Christ
our
Head
,
but
the
aptest
and
clearest
signification
of
our
Communion
each
with
other
.
Let
us
mutually
counsel
and
advise
;
let
us
encourage
one
another
to
retain
and
hold
fast
that
Faith
,
which
was
once
delivered
to
the
Saints
,
striving
for
the
faith
of
the
Gospel
,
and
in
nothing
terrified
by
our
adversaries
.
4.
Which
is
the
fourth
of
these
methods
which
our
Apostle
here
propounds
for
the
defence
of
the
true
faith
,
and
so
is
that
which
we
profess
.
Our
Faith
is
that
which
our
blessed
Lord
came
down
from
Heaven
to
reveal
to
men
,
he
confirm'd
it
by
many
mighty
Miracles
,
he
died
on
the
Cross
,
he
rose
again
,
he
ascended
to
Heaven
,
he
gave
the
Spirit
to
his
Apostles
and
holy
Fellows
to
preach
and
propagate
it
in
the
world
.
These
and
several
after
them
for
divers
Ages
laid
down
their
lives
for
its
defence
,
and
made
it
victorious
in
the
world
,
notwithstanding
all
the
oppositions
that
the
powers
of
the
world
,
and
the
lusts
of
men
made
against
it
;
and
why
should
we
fear
the
wit
or
malice
,
the
craft
or
strength
that
any
enemie
can
use
against
it
?
if
we
will
be
faithful
our selves
to
it
.
We
can
at
most
but
die
for
it
.
And
have
we
not
reason
to
encourage
us
so
to
do
,
if
ever
the
times
(
which
God
forbid
)
should
call
for
that
?
What
saith
our
Lord
in
this
case
?
Luk.
12.4
,
5.
Be
not
afraid
of
them
that
kill
the
body
,
and
after
that
have
no
more
that
they
can
do
:
but
I
will
forewarn
you
whom
you
shall
fear
;
fear
him
,
who
,
after
he
hath
killed
,
hath
power
to
cast
into
hell
;
yea
I
say
unto
you
fear
him
.
Fear
God
,
and
nothing
but
God
only
.
Fear
him
,
and
you
shall
not
need
to
fear
any
other
thing
but
him
only
.
He
can
discover
the
darkest
Plots
,
he
can
defeat
the
greatest
craft
,
he
can
disarm
the
greatest
Powers
,
and
scatter
them
all
into
confusion
.
And
we
are
not
without
very
good
hopes
that
he
will
concern
himself
for
us
,
and
imploy
his
Providence
for
our
help
.
We
have
a
Cause
that
God
hath
favoured
,
wonderfully
favoured
in
former
times
.
How
many
Plots
against
this
Cause
did
he
discover
,
confound
,
and
punish
,
during
the
Reign
of
Queen
Elizabeth
?
How
did
he
do
the
like
again
,
when
her
Successor
began
his
Reign
?
How
hath
he
still
preserved
and
blessed
it
in
many
confusions
,
many
divisions
amongst
our selves
since
that
time
?
How
hath
he
now
at
the
present
time
wonderfully
discovered
the
works
of
darkness
,
brought
hidden
and
secret
evils
to
light
?
Made
those
discoveries
,
done
those
things
that
we
could
never
have
done
for
our selves
?
God
will
never
be
wanting
to
us
,
or
to
the
Religion
we
profess
,
if
we
our selves
be
not
wanting
to
it
.
Let
us
therefore
awaken
all
our
powers
to
diligence
in
our
own
defence
,
and
then
commit
our
cause
to
God
,
making
our
daily
prayers
to
him
,
that
he
would
defend
his
own
Truth
,
that
he
would
protect
his
own
Inheritance
,
and
water
the
Vine
that
himself
hath
planted
.
Yea
,
let
us
make
our
appeals
to
him
,
whether
we
or
cur
enemies
be
in
the
right
.
And
then
,
O
God
,
who
art
a
just
and
righteous
God
,
take
the
matter
into
thine
own
hand
,
do
thou
judge
between
them
and
us
.
Pardon
our
sins
,
forgive
those
evils
which
may
provoke
thine
indignation
against
us
;
but
for
our
cause
,
for
that
Faith
that
we
do
profess
against
our
enemies
,
that
we
freely
leave
to
thee
,
we
do
appeal
unto
thy
judgment
,
and
are
willing
to
stand
or
fall
by
it
.
Let
us
therefore
adorn
it
in
our
lives
,
this
is
the
first
and
principal
way
of
procuring
the
blessing
of
God
upon
it
.
Let
us
seek
and
improve
all
occasions
to
gain
it
credit
and
reputation
.
And
seeing
that
it
hath
pleased
the
King
to
recommend
the
rebuilding
of
St
Pauls
unto
our
Charity
at
this
time
,
and
himself
to
set
us
a
great
Example
;
let
us
not
be
wanting
to
this
Work
according
unto
our
proportion
.
It
is
certainly
a
Work
of
Christian
piety
to
build
up
places
for
Gods
Worship
.
No
sooner
were
the
Christians
freed
from
the
Persecutions
of
the
Heathen
,
but
they
did
zealously
apply
themselves
to
this
work
,
and
raised
magnificent
and
noble
Structures
for
the
publick
places
of
Gods
Worship
.
This
Church
,
which
is
now
to
be
rebuilt
,
may
be
stiled
the
chief
of
all
the
Nation
.
It
hath
formerly
been
its
greatest
glory
in
its
kind
,
and
we
hope
it
may
be
so
again
.
What
pity
were
it
that
such
a
Work
should
fail
or
flag
at
such
a
time
,
when
we
are
to
give
especial
evidence
of
a
publick
Spirit
of
free
,
and
noble
,
and
generous
minds
.
The
time
is
an
extraordinary
time
,
the
work
an
extraordinary
work
.
Let
us
open
our
hands
to
a
more
than
ordinary
bounty
towards
it
.
And
as
for
us
in
this
place
,
we
have
singular
reason
so
to
do
;
seeing
it
pleased
Almighty
God
to
preserve
our
Churches
and
Habitations
from
those
flames
that
devoured
our
Neighbours
.
Now
therefore
let
us
at
this
time
honour
the
Religion
we
do
profess
by
this
particular
work
of
piety
,
as
well
as
in
all
other
instances
;
making
our
prayers
to
Almighty
God
,
that
he
would
defend
his
own
Truth
,
that
he
would
protect
his
own
Inheritance
,
and
preserve
the
Religion
himself
planted
.
And
thou
,
O
God
,
&c.
The
Fourth
Sermon
.
Matth.
6.23
.
—
If
therefore
the
light
that
is
in
thee
be
darkness
,
how
great
is
that
darkness
?
THE
great
security
of
mans
life
,
as
well
from
the
cheats
of
his
own
as
from
the
temptations
of
the
world
,
depends
upon
true
and
stable
Principles
of
Faith
and
Piety
.
And
the
ground
of
all
these
Principles
is
,
a
true
judgment
of
what
is
happiness
,
what
is
the
great
end
of
life
,
and
what
are
the
ways
that
lead
unto
it
,
and
a
choice
suitable
thereunto
.
This
is
the
thing
which
our
Lord
suggests
,
19
,
20
,
21
verses
.
Lay
not
up
for
your selves
treasures
upon
earth
,
where
moth
and
rust
doth
corrupt
,
and
where
thieves
break
through
and
steal
:
hut
lay
up
for
your selves
treasures
in
heaven
where
neither
moth
nor
rust
doth
corrupt
,
and
where
thieves
do
not
break
through
and
steal
,
for
says
he
,
when
your
treasure
is
,
there
will
your
heart
be
also
:
that
is
to
say
,
that
which
you
chuse
to
be
your
happiness
,
that
will
you
place
your
hearts
upon
,
and
pursue
in
all
your
deliberate
actions
.
Having
thus
exhorted
us
to
take
care
to
chuse
that
for
our
chief
good
,
which
is
indeed
really
so
,
to
conduct
our
lives
by
true
Principles
,
he
speaks
a
Parable
wherein
he
shews
the
great
advantage
of
so
doing
,
and
the
danger
of
doing
otherwise
.
The
former
of
these
in
those
words
,
vers.
22.
The
light
of
the
body
is
the
eye
:
if
therefore
thine
eye
be
single
,
thy
whole
body
is
full
of
light
.
The
application
of
which
words
is
this
:
The
judgment
of
the
mind
is
the
guide
of
life
.
Wherefore
if
the
judgment
be
true
and
good
,
the
life
hath
a
true
guide
to
rule
it
.
And
then
the
danger
of
a
false
judgment
is
declared
in
the
words
that
immediately
follow
:
But
if
thine
eye
be
evil
,
thy
whole
body
is
full
of
darkness
.
And
so
he
comes
to
the
words
of
the
Text
:
If
therefore
the
light
that
is
in
thee
be
darkness
,
how
great
is
that
darkness
?
that
is
,
if
thy
judgment
be
corrupt
,
if
thy
mind
and
conscience
be
erroneous
,
how
great
and
dangerous
are
those
mistakes
which
thou
art
then
exposed
unto
?
Now
that
which
the
words
thus
explained
offer
unto
our
consideration
,
is
the
mighty
danger
that
they
are
in
to
lose
their
souls
,
who
are
led
and
governed
by
false
Principles
.
Which
will
appear
,
if
we
consider
that
such
Principles
,
1.
Leave
them
dangerously
exposed
to
sin
.
2.
And
not
only
so
exposed
unto
it
,
but
that
they
also
encourage
to
it
.
I
say
,
1.
They
leave
them
dangerously
exposed
to
evil
:
which
will
be
very
clear
and
manifest
,
if
we
consider
,
1.
First
of
all
,
that
our
present
condition
and
state
is
such
,
that
we
are
under
many
temptations
thereunto
.
2.
That
the
nature
of
man
is
apt
of
it self
to
close
and
comply
with
those
temptations
.
3.
That
we
have
nothing
else
,
save
only
true
and
right
Principles
,
assisted
by
the
Grace
of
God
,
to
prevent
and
hinder
complying
with
them
.
4.
From
whence
it
most
inevitably
follows
,
that
where
those
Principles
are
not
found
,
we
are
most
dangerously
exposed
to
evil
.
1.
I
shall
begin
with
the
first
of
these
,
which
is
,
that
our
present
condition
is
such
,
that
we
are
under
many
temptations
unto
evil
.
The
world
is
full
of
deceits
and
snares
:
where-ever
we
tread
we
are
in
danger
to
fall
into
them
.
There
is
no
business
,
no
imployment
,
no
condition
or
state
of
life
,
but
lies
exposed
unto
temptation
.
Sometimes
we
are
courted
by
sensual
charms
,
by
the
hopes
of
favour
,
or
wealth
,
or
honour
to
part
with
our
innocence
and
integrity
;
sometimes
we
are
in
great
danger
to
have
it
extorted
and
wrested
from
us
by
the
dreads
and
dangers
of
the
world
.
Sometimes
an
occasion
is
offered
to
men
to
oppress
or
to
defraud
their
neighbour
,
and
by
these
means
to
gain
Estates
,
and
heap
up
abundance
of
wealth
and
riches
.
And
there
are
the
like
occasions
also
of
gaining
esteem
,
applause
,
and
honour
,
of
gaining
them
,
by
unlawful
means
;
and
yet
are
these
,
and
in
these
circumstances
,
no
small
temptation
unto
many
.
And
as
for
sensual
satisfactions
,
I
need
not
say
what
great
temptations
they
are
to
many
;
how
they
infatuate
,
how
they
bewitch
the
minds
of
men
in
strange
forgetfulness
of
themselves
,
and
of
the
accounts
they
must
make
to
God
in
the
world
to
come
,
Add
hereunto
the
great
provocations
unto
evil
,
men
often
offer
each
to
other
,
and
that
not
only
by
ill
example
,
but
by
many
other
ways
also
.
Who
is
he
that
lives
without
an
enemy
?
and
what
will
not
an
enemy
do
to
blacken
the
Name
,
to
injure
the
Estate
,
to
blast
the
Fortune
of
him
he
hates
?
And
shall
I
need
to
say
,
how
far
such
injuries
and
affronts
are
apt
to
prevail
with
most
men
to
anger
,
and
malice
,
and
animosity
?
And
what
a
dangerous
thing
is
it
to
admit
and
entertain
these
passions
?
Of
that
St
Paul
hath
said
enough
,
Eph.
4.26
,
27.
Be
angry
and
sin
not
,
let
not
the
sun
go
down
upon
your
wrath
,
neither
give
place
to
the
devil
.
Which
puts
us
in
mind
of
another
Tempter
,
who
is
most
busie
,
and
most
subtle
in
making
all
the
other
temptations
we
meet
withal
operative
and
effectual
upon
us
by
his
delusion
?
and
seductions
.
For
he
walketh
about
as
a
roaring
lyon
seering
whom
he
may
devour
.
2.
Add
hereunto
in
the
second
place
,
that
as
we
are
under
many
temptations
in
this
world
:
so
are
our
natures
of
themselves
apt
to
comply
with
these
temptations
.
They
are
too
ready
to
gather
fire
from
every
spark
,
to
find
occasion
of
doing
evil
,
or
lusting
after
it
in
the
very
least
suggestion
to
it
.
What
will
not
those
that
love
the
world
readily
undertake
and
act
,
when
an
opportunity
of
gaining
wealth
freely
offers
it self
unto
them
?
They
that
will
be
rich
fall
into
temptation
,
and
a
snare
,
and
into
many
foolish
and
hurtful
lusts
,
which
drown
men
in
destruction
and
perdition
.
And
how
many
are
there
that
six
this
Principle
in
their
minds
,
and
govern
all
their
designs
by
it
,
that
they
will
be
rich
,
however
it
be
they
gain
their
end
?
I
need
not
say
,
how
great
a
temptation
sensual
pleasures
are
to
others
,
nor
how
far
others
are
inclined
to
popular
fame
and
reputation
;
how
proud
,
and
stomachful
,
and
ambitious
,
and
how
they
swell
with
rage
and
anger
,
with
envy
,
and
malice
,
and
animosity
,
when
they
are
opposed
and
contradicted
.
I
need
not
trouble
my self
to
prove
,
that
the
nature
of
man
is
much
corrupted
,
strangely
degenerate
and
decayed
.
What
are
all
the
Histories
of
the
World
,
but
a
Record
,
for
the
most
part
,
of
the
corruption
of
humane
Nature
,
of
Wars
and
Tumults
,
fraud
and
falseness
,
oppression
and
cruelty
,
as
an
effect
of
those
corruptions
:
insomuch
that
the
wise
and
learned
Solomon
after
all
his
experience
and
observation
of
the
ways
and
manners
of
mankind
,
gives
us
his
judgment
in
this
conclusion
,
Eccles.
7.29
.
Lo
,
this
only
have
I
learn'd
,
that
God
hath
made
man
upright
,
but
they
have
sought
out
many
inventions
.
So
God
made
man
at
the
first
,
but
they
have
much
corrupted
themselves
,
and
greatly
depraved
and
abused
their
nature
.
3.
These
things
being
so
,
that
we
are
under
many
temptations
unto
evil
,
that
humane
nature
is
of
it self
apt
to
comply
with
these
temptations
:
hence
it
appears
in
the
third
place
,
that
we
have
nothing
but
good
Principles
,
assisted
by
the
Grace
of
God
,
to
secure
and
to
deliver
us
from
them
.
Suppose
an
occasion
and
opportunity
to
do
an
evil
presented
and
offered
unto
a
man
,
suppose
the
nature
of
this
person
does
of
it self
move
and
incline
him
thereunto
,
that
it
be
a
singular
gratification
to
some
predominant
lust
in
him
.
Is
it
imaginable
that
this
person
should
refuse
to
comply
with
this
temptation
,
if
he
have
no
firm
and
stable
Principles
fixed
and
setled
in
his
mind
to
prevent
and
hinder
that
compliance
?
If
he
be
not
first
perswaded
fully
,
that
the
thing
is
unlawful
he
is
about
,
that
it
will
involve
him
in
great
guilt
,
that
this
will
expose
him
to
Gods
displeasure
,
and
the
severe
effects
thereof
?
If
he
be
not
possest
with
these
Principles
,
what
should
secure
him
from
that
sin
?
Will
the
sensual
person
deny
himself
the
delights
and
pleasures
of
sensuality
;
or
he
that
inordinately
loves
the
world
,
refuse
the
occasions
and
opportunities
of
all
unlawful
gains
and
interests
;
or
the
proud
,
and
envious
,
and
malicious
pine
by
the
advantages
that
are
offered
him
,
to
revenge
himself
,
and
hurt
his
neighbour
,
while
he
hath
no
principles
and
rules
of
life
to
resist
and
oppose
these
temptations
,
and
his
own
inclinations
to
close
with
them
?
Suppose
him
destitute
of
such
Principles
,
of
stedfast
purpose
and
resolution
never
to
vary
from
God's
will
to
serve
and
gratifie
his
own
lusts
,
never
to
lose
eternal
Glory
to
possess
the
advantages
,
enjoy
the
pleasures
of
this
world
;
and
he
is
left
as
a
naked
man
against
the
weapons
of
his
enemy
,
and
in
no
capacity
to
make
resistance
.
No
sooner
were
the
Gentile
World
for
the
violation
of
natural
light
abandoned
by
God
unto
themselves
,
and
let
to
the
government
of
their
lusts
without
the
guidance
of
good
Principles
,
but
that
they
fell
into
most
prodigious
and
horrid
evils
,
as
you
may
see
it
at
large
described
in
the
first
Chapter
of
the
Epistle
to
the
Romans
.
They
fell
into
all
degrees
of
evil
,
they
persisted
and
continued
in
them
without
the
least
remorse
of
mind
.
And
when
the
Jews
by
their
traditions
corrupted
the
sacred
word
of
God
,
when
they
mistook
the
rules
of
life
,
they
also
degenerated
like
the
Gentiles
,
they
were
as
blind
in
their
superstititions
,
as
the
other
were
in
their
Idolatries
.
Add
hereunto
that
we
are
so
far
from
being
secure
from
the
greatest
evils
without
the
fiercest
and
strongest
Principles
of
hearty
obedience
unto
God
,
that
wee
find
it
difficult
for
those
Principles
,
to
retain
and
hold
us
in
obedience
.
Men
know
evil
,
and
yet
they
do
it
;
understand
their
duties
,
yet
neglect
them
.
They
forsake
and
omit
what
they
approve
,
they
chuse
and
practise
what
they
believe
,
and
know
is
evil
.
They
resist
the
light
,
they
violate
Conscience
,
they
offer
violence
to
their
Principles
;
and
while
temptations
are
so
strong
,
and
natural
desires
so
ill
inclined
,
as
to
lead
them
Captive
unto
evil
against
the
convictions
of
their
minds
,
against
their
Principles
,
and
resolutions
;
how
much
more
must
the
same
things
,
have
the
same
and
worse
effects
upon
them
,
where
they
have
no
Principles
to
oppose
to
their
temptations
they
meet
withall
,
and
their
own
depraved
,
and
corrupt
affections
.
The
summ
of
all
I
have
said
is
this
:
That
we
are
under
many
temptations
unto
evil
,
that
humane
nature
is
of
it self
,
apt
to
comply
with
those
temptations
,
that
we
have
nothing
but
good
Principles
to
prevent
and
hinder
such
complyance
.
From
whence
it
most
inevitably
follows
;
that
where
such
principles
are
not
found
,
where
men
are
under
the
power
and
guidance
of
evil
Principles
,
they
are
most
dangerously
exposed
to
evil
.
This
is
the
least
of
the
ill
effects
,
that
we
can
possibly
expect
from
them
.
2.
But
then
secondly
,
we
must
consider
,
That
as
all
ill
principles
in
Religion
leave
us
at
least
exposed
to
evil
;
so
are
there
many
do
very
highly
encourage
to
it
.
There
are
such
principles
to
be
found
,
as
turn
the
greatest
crimes
to
merit
,
and
make
men
hope
for
a
reward
,
hope
to
gain
eternal
glory
,
by
the
foulest
practices
in
the
world
;
by
those
that
tend
to
eternal
misery
.
Our
blessed
Lord
foretold
his
followers
,
that
the
time
would
come
wherein
they
would
put
them
out
of
the
Synagogues
,
and
not
so
only
,
but
also
that
whosoever
killed
them
should
think
he
did
God
service
by
it
,
John
16.2
.
So
did
the
Jews
use
his
Disciples
.
They
first
accused
them
of
Schism
,
and
Heresie
,
and
then
persecuted
them
unto
death
.
And
just
so
doth
the
Roman
Church
to
all
Christians
dissenting
from
them
.
They
pronounce
them
guilty
of
Schism
,
and
Heresie
;
they
excommunicate
them
out
of
the
Church
,
they
flatly
deny
that
they
can
be
saved
,
they
doom
them
all
unto
damnation
;
they
pronounce
it
lawful
to
destroy
them
,
to
destroy
the
very
greatest
Princes
when
they
have
once
judged
them
Hereticks
.
They
make
it
a
meritorious
act
in
those
that
adventure
so
to
do
;
and
lest
men
should
not
venture
upon
it
,
some
of
them
teach
that
they
are
obliged
,
and
bound
to
do
it
,
extremo
animarum
suarum
perieule
,
si
vires
habeant
ad
hoc
idoneas
(
Philopator
,
)
under
the
pain
of
the
loss
of
their
Souls
;
if
they
have
sufficient
strength
to
do
it
.
Could
a
man
have
thought
that
such
practices
,
as
these
are
,
should
ever
have
been
undertaking
by
any
,
making
profession
of
Christianity
?
could
he
have
thought
that
although
these
should
be
undertaken
,
they
should
be
justified
and
defended
?
nay
urged
,
and
pressed
with
great
severity
?
under
no
less
a
tie
,
and
penalty
,
than
that
of
the
loss
of
a
mans
Soul
?
But
this
it
is
to
have
the
mind
and
conscience
defiled
,
as
the
Apostle
himself
expresses
it
,
Tit.
1.15
.
This
it
is
,
as
he
speaks
elswhere
,
1.
Tim.
4.2
.
to
have
the
Conscience
seared
with
a
hot
iron
.
If
a
mans
Principles
be
corrupt
,
his
conscience
perverted
and
depraved
,
what
will
not
such
a
conscience
admit
,
and
such
Principles
urge
upon
him
?
If
the
very
light
that
is
in
him
be
darkness
,
how
great
then
is
that
darkness
.
And
now
to
apply
what
I
have
said
upon
this
point
,
1.
Seeing
the
danger
of
false
Principles
in
Religion
is
so
prodigiously
and
strangely
great
,
let
this
be
a
mighty
caution
to
us
to
avoid
communion
with
such
persons
,
as
govern
themselves
by
such
Principles
,
and
more
especially
the
Church
of
Rome
.
It
is
not
imaginable
how
this
Church
hath
perverted
the
Doctrine
of
Christianity
,
and
quite
overthrown
the
practice
of
it
in
many
considerable
parts
of
it
.
There
is
scarce
any
one
command
of
God
,
which
they
have
not
clouded
and
perverted
by
some
perverse
interpretations
.
And
besides
all
this
,
they
have
formed
and
stated
general
Principles
,
which
effectually
lead
to
the
overthrowing
of
all
the
precepts
of
Christianity
.
And
some
of
these
I
shall
instance
in
:
1.
The
first
of
these
is
the
Doctrine
received
in
the
Roman
Church
of
acting
according
to
probable
opinions
,
received
not
only
among
the
Jesuits
,
but
by
many
others
as
well
as
them
.
1.
They
teach
,
that
although
an
opinion
seems
to
be
false
to
any
man
,
considering
the
reasons
that
make
against
it
,
yet
that
it
is
a
probable
opinion
,
if
it
be
maintained
by
two
,
or
three
,
nay
by
one
Doctor
of
note
amongst
them
.
2.
And
then
secondly
,
that
any
person
may
lawfully
act
and
govern
himself
by
such
an
opinion
in
point
of
practice
,
by
an
opinion
maintained
by
others
,
although
it
seem
to
be
false
to
himself
;
just
contrary
to
the
Apostles
Doctrine
,
Rom.
14.23
.
Whatsoever
is
not
of
faith
,
is
sin
.
The
very
words
they
use
are
these
:
Ex
anthoritate
unius
tantùm
posse
quem
,
illam
in
praxi
amplecti
,
licèt
à
principiis
intrinsecis
falsam
&
improbahilem
existimet
;
that
is
,
That
a
man
may
lawfully
follow
an
opinion
in
practice
upon
the
authority
of
one
Doctor
,
though
he
himself
,
considering
the
reasons
of
that
opinion
,
judge
it
to
be
false
and
improbable
.
(
Guimen
.
pag.
55
)
My
Author
adds
an
example
to
this
,
and
that
is
,
although
a
Confessor
shall
himself
believe
it
to
be
unlawful
to
absolve
a
man
in
a
certain
case
;
yet
that
notwithstanding
he
may
absolve
him
,
if
others
judge
it
to
be
lawful
.
Now
here
I
observe
in
the
first
place
,
that
this
is
directly
against
the
Scripture
,
which
pronounces
that
to
be
unlawful
,
which
a
man
acts
against
his
own
mind
and
conscience
,
although
agreeably
to
other
mens
.
And
then
secondly
,
that
this
opinion
gives
all
men
liberty
to
do
whatsoever
a
few
Doctors
,
nay
any
one
of
the
Roman
Church
have
judged
lawful
:
And
what
is
it
,
that
some
of
them
have
not
judged
lawful
,
especially
against
all
those
persons
,
upon
whom
they
fix
the
name
of
Hereticks
?
And
if
you
inquire
,
what
is
the
design
of
those
persons
that
do
maintain
this
opinion
,
it
is
most
evident
,
that
it
is
this
:
That
the
spiritual
Guides
of
the
Roman
Church
may
have
a
pretence
to
lead
the
people
boldly
to
act
what
they
require
,
although
against
the
minds
and
judgments
of
them
they
lead
.
That
is
;
in
case
a
private
person
judge
it
unlawful
to
break
his
faith
,
to
falsifie
promise
to
a
Heretick
,
or
to
deprive
him
of
life
,
or
fortunes
,
or
reputation
,
yet
that
he
may
still
lawfully
do
it
,
if
two
or
three
of
their
Guides
and
Teachers
,
nay
if
any
one
of
them
judge
it
lawful
.
3.
But
then
thirdly
,
they
further
teach
,
That
where
there
are
any
two
opinions
,
one
less
probable
than
another
,
that
a
man
may
lawfully
guide
his
practice
by
that
which
appears
to
be
less
probable
.
So
Martial
de
Prado
,
concludes
,
and
abundance
of
others
as
well
as
he
,
(
as
Guimen
.
p.
64.
)
Saepe
in
praxi
licitum
est
sequi
opinionem
minùs
probabilem
,
relictâ
probabiliori
:
It
is
often
lawful
in
matter
of
practice
to
follow
a
less
probable
opinion
,
forsaking
that
which
is
more
probable
.
Which
is
as
much
as
if
they
said
,
that
a
man
is
not
bound
to
govern
his
life
according
to
the
best
of
his
judgment
,
but
may
very
lawfully
do
what
is
worse
,
where
he
knows
and
believes
he
might
do
better
.
And
is
this
for
a
man
to
guide
his
life
according
to
the
rules
of
Charity
,
or
that
integrity
,
that
sincerity
,
which
true
Christianity
requires
from
us
?
4.
And
yet
I
must
add
what
is
still
worse
;
for
it
is
added
upon
this
point
in
the
Church
of
Rome
,
That
it
is
lawful
for
any
person
to
follow
a
less
probable
opinion
rather
than
one
that
is
more
probable
,
and
that
although
the
more
probable
be
also
safer
than
the
other
.
And
for
this
an
Author
of
that
Church
cites
the
Testimonies
of
above
forty
of
their
Doctors
,
(
Guimen
.
p.
62
,
64.
)
And
is
this
to
teach
like
true
and
faithful
Guides
of
Souls
?
Is
this
for
men
to
behave
themselves
like
faithful
Pastors
?
and
careful
of
the
Salvation
of
men
,
to
give
them
licence
to
guide
their
lives
by
such
opinions
,
as
are
not
only
less
probable
,
but
less
safe
than
the
direct
contrary
are
?
But
these
are
the
Methods
,
these
are
the
Arts
of
the
Roman
Church
to
draw
men
in
unto
their
Church
;
to
allow
them
liberty
to
please
themselves
,
to
do
the
things
that
are
most
pleasing
,
though
least
safe
;
to
gratifie
sinful
inclinations
,
though
to
the
prejudice
of
their
Souls
.
By
these
liberties
they
fill
their
Church
with
numerous
Proselytes
and
Disciples
,
and
gain
Authority
to
themselves
to
put
them
upon
the
foulest
actions
,
by
teaching
them
,
that
it
is
lawful
for
them
to
follow
the
Judgment
of
their
Teachers
,
though
it
seems
false
unto
themselves
;
which
is
to
rob
every
private
person
of
his
Conscience
,
Reason
,
and
Understanding
,
and
to
oblige
them
to
follow
others
,
who
,
as
appears
from
these
particulars
,
have
nothing
at
all
of
conscience
in
them
.
2.
Add
hereunto
another
Principle
,
taught
and
maintained
in
the
Roman
Church
,
concerning
the
rectifying
of
the
intention
,
which
is
,
that
a
man
may
lawfully
do
such
things
as
are
materially
evil
,
provided
always
that
he
direct
the
inward
intention
of
his
mind
unto
a
good
and
an
honest
end
.
As
for
example
,
that
a
man
may
lawfully
smite
with
a
sword
,
where
he
hath
received
a
blow
with
the
hand
,
and
is
secure
from
further
prejudice
,
provided
he
do
it
non
ad
sumendam
vindictam
,
sed
ad
vitandam
infamiam
,
Guimen
.
pag.
199
,
200.
that
is
to
say
,
not
for
revenge
,
but
to
repair
his
reputation
.
Or
as
Father
Escobar
hath
expressed
it
(
Letters
Provincial
,
p.
143.
)
One
may
lawfully
kill
another
,
who
hath
given
him
a
box
on
the
ear
,
though
he
run
away
for
it
,
provided
he
do
it
not
out
of
hatred
or
revenge
.
In
short
,
that
a
man
may
do
any
evil
to
him
that
hath
offered
him
an
affront
,
in
case
he
do
it
not
out
of
malice
,
or
to
revenge
himself
upon
him
,
but
only
to
repair
his
credit
,
and
defend
his
honour
and
reputation
.
But
if
this
be
true
and
Christian
Doctrine
,
what
shall
we
say
to
the
Precept
of
Christ
,
Mat.
5.39
.
I
say
unto
you
,
that
ye
resist
not
evil
:
but
whosoever
shall
smite
thee
on
the
right
cheek
,
turn
to
him
the
other
also
.
That
is
to
say
,
if
any
injury
passed
upon
thee
,
leave
thee
secure
of
life
and
limbs
,
if
it
only
touch
thy
reputation
,
as
this
is
measured
amongst
men
by
vulgar
judgments
and
opinions
,
do
thou
patiently
bear
the
injury
,
and
be
content
to
expect
a
reward
hereafter
for
it
,
whatsoever
becomes
of
thy
reputation
.
In
the
mean
time
let
it
be
observed
,
how
the
Teachers
in
the
Church
of
Rome
loosen
the
reins
to
the
lusts
of
men
,
indulge
their
vain
unchristian
humors
,
while
they
teach
them
to
value
their
reputation
,
and
that
in
the
eyes
of
vulgar
Judges
,
more
than
the
very
lives
of
men
.
While
they
allow
them
to
preserve
the
esteem
of
vain
men
,
by
the
spilling
of
their
neighbours
blood
;
as
though
his
life
were
of
less
value
,
than
the
opinion
of
such
persons
.
Two
things
further
I
shall
observe
:
First
,
That
this
Doctrine
of
good
intention
,
justifying
actions
of
this
kind
,
is
in
effect
no
other
than
that
,
of
doing
of
evil
that
good
may
come
;
or
of
the
using
of
evil
means
for
the
attaining
a
good
end
.
A
Doctrine
most
severely
censured
,
Rom.
3.8
.
And
then
further
,
that
a
good
intention
justifies
an
indifferent
action
,
a
thing
that
is
lawful
in
it self
;
but
never
justifies
things
unlawful
.
In
these
things
it
hath
no
place
,
but
in
indifferent
things
it
hath
.
Now
then
to
conclude
what
I
have
to
say
,
seeing
evil
Principles
do
not
only
leave
us
exposed
to
sin
,
but
also
encourage
us
thereunto
,
seeing
they
expose
us
to
death
eternal
by
so
doing
;
let
us
have
a
care
of
such
persons
,
and
such
a
Church
as
teach
and
promote
such
Principles
.
Let
us
be
stedfast
in
that
Church
where
the
saving
Doctrine
of
Christianity
is
faithfully
taught
and
offered
to
us
.
We
have
no
other
certain
helps
against
the
most
pernicious
evils
,
to
secure
us
from
the
foulest
sins
,
but
firm
Principles
,
Faith
and
Holiness
,
assisted
by
the
Grace
of
God
.
These
are
the
things
that
must
preserve
us
against
our
natural
inclinations
,
against
our
depraved
and
corrupt
affections
;
these
are
the
things
that
must
secure
us
against
the
temptations
of
the
world
,
and
recover
us
,
if
we
chance
to
fall
through
humane
frailty
and
infirmity
.
He
that
commits
a
sin
by
Principles
,
hath
nothing
to
retrive
him
from
it
,
and
to
recover
him
from
his
fall
,
while
such
a
Principle
remains
in
him
.
But
he
that
falls
through
inadvertency
,
may
be
soon
recovered
by
good
Principles
.
He
will
remember
he
hath
done
amiss
,
his
conscience
will
check
and
smite
him
for
it
;
these
checks
will
send
him
to
his
prayers
to
beg
the
pardon
of
what
is
past
,
and
a
greater
vigilance
,
a
greater
assistance
of
Gods
Grace
for
time
to
come
,
and
so
recover
him
from
his
fall
,
and
restore
him
to
his
former
station
.
And
therefore
let
it
be
our
care
to
govern
our
lives
by
stable
principles
of
integrity
:
In
doubtful
cases
let
us
always
follow
the
safer
part
,
and
not
do
as
they
of
the
Church
of
Rome
,
forsake
a
safer
to
follow
a
more
unsafe
opinion
.
And
where
the
case
is
plain
and
obvious
,
that
it
is
unlawful
to
do
a
thing
;
let
us
not
cheat
our
own
reason
with
any
deceitful
arts
and
reasonings
,
to
make
it
seem
to
be
lawful
for
us
.
If
we
do
this
,
we
expose
our selves
to
the
guile
and
Sophistry
of
our
lusts
,
and
may
make
the
plainest
things
obscure
.
But
if
we
heartily
love
the
truth
,
and
use
no
means
to
contradict
it
,
it
will
be
a
faithful
guide
unto
us
in
this
life
,
and
so
conduct
us
to
life
eternal
.
How
many
are
there
that
are
so
far
from
believing
Schism
to
be
a
sin
,
that
they
value
themselves
upon
this
account
,
and
believe
themselves
the
only
Saints
,
because
they
separate
from
the
Church
,
make
that
a
Character
of
Religion
which
tends
to
its
ruine
and
destruction
?
The
Fifth
Sermon
.
Matth.
16.18
.
And
the
gates
of
Hell
shall
not
prevail
against
it
.
The
whole
verse
is
thus
:
And
I
say
also
unto
thee
,
that
thou
art
Peter
,
and
upon
this
rock
I
will
build
my
Church
:
And
the
gates
of
Hell
shall
not
prevail
against
it
.
ST.
Peter
having
in
the
16
verse
of
this
Chapter
made
this
confession
of
our
Lord
,
That
he
was
Christ
the
Son
of
the
living
God
,
is
in
return
for
this
confession
first
pronounced
a
blessed
person
,
and
then
adorned
with
an
excellent
Character
by
our
Saviour
.
He
is
pronounced
a
blessed
person
at
the
17
verse
,
Blessed
art
thou
Simon
Bar-Jona
,
for
flesh
and
blood
hath
not
revealed
it
unto
thee
,
but
my
Father
which
is
in
Heaven
.
He
is
adorned
with
an
excellent
Character
in
the
words
immediately
following
those
,
And
I
say
unto
thee
that
thou
art
Peter
,
and
upon
this
rock
will
I
build
my
Church
,
which
priviledge
although
it
was
not
peculiar
unto
S.
Peter
,
but
common
to
the
other
Apostles
with
him
,
yet
being
first
declared
of
him
,
adds
to
the
Dignity
of
his
Character
,
and
yet
detracts
nothing
at
all
from
the
power
of
the
rest
of
Christs
Apostles
,
upon
whom
,
as
upon
a
sure
foundation
S.
Paul
assures
us
the
Church
was
built
,
Ephe.
2.20
.
It
was
built
on
them
together
with
him
,
whom
our
Saviour
mentions
in
this
place
,
it
was
most
firmly
built
upon
them
,
for
so
it
appears
from
these
words
;
and
the
gates
of
hell
shall
not
prevail
against
it
.
For
the
better
understanding
of
which
words
we
must
,
(1)
consider
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
translated
Hell
is
frequently
used
in
the
holy
Scriptures
as
well
as
prophane
Authors
to
signifie
the
grave
,
to
denote
the
place
,
and
state
of
the
dead
;
so
it
is
used
in
these
words
,
Psal.
16.10
.
Thou
wilt
not
leave
my
soul
in
hell
,
neither
wilt
thou
suffer
thy
holy
one
to
see
corruption
.
And
then
further
,
(2)
We
must
consider
,
that
the
grave
,
or
place
and
State
of
the
dead
is
sometimes
compared
unto
a
house
,
If
I
wait
,
the
grave
is
mine
house
,
Job
.
17.13
.
and
to
a
house
with
gates
,
or
dores
shut
up
and
locked
with
bars
and
locks
,
and
hence
that
saying
of
Hezekiah
,
Isa.
38.10
.
I
said
in
the
cutting
off
of
my
days
I
shall
go
to
the
gates
of
the
grave
.
Hence
mention
is
made
of
the
bars
of
the
pit
,
Job
.
17.16
.
and
of
the
keys
of
hell
and
death
,
Revel.
1.18
.
and
of
the
keys
of
the
bottomless
pit
,
Revel.
9.1
.
(3)
Being
then
that
the
grave
,
being
that
the
place
and
state
of
the
dead
is
compared
to
a
house
with
gates
and
doors
,
shut
up
and
fastned
with
bars
and
locks
;
from
hence
likewise
it
comes
to
pass
,
that
Death
or
Destruction
is
described
by
entering
into
the
gates
of
the
grave
;
for
so
you
find
in
the
words
which
I
have
already
cited
,
Isaiah
38.10.11
.
I
said
in
the
cutting
off
of
my
days
(
when
God
told
me
that
I
should
dye
)
I
shall
go
to
the
gates
of
the
grave
am
deprived
of
the
residue
of
my
years
.
I
said
,
I
shall
not
see
the
Lord
in
the
land
of
the
living
;
I
shall
behold
man
no
more
with
the
inhabitants
of
the
world
,
where
[
entering
into
the
gates
of
the
grave
]
plainly
signifies
death
it self
,
or
entring
into
the
place
of
the
dead
,
as
all
the
other
expressions
shew
.
(
4.
)
This
being
so
;
if
the
Church
be
taken
for
Gods
people
,
not
considered
as
a
Society
being
together
in
Communion
,
but
as
single
Members
of
Christs
Body
;
then
these
words
that
are
before
us
,
that
the
gates
of
hell
shall
not
prevail
against
the
Church
,
imply
no
more
,
than
that
the
Members
of
Christs
body
shall
overcome
death
and
the
grave
by
a
Resurrection
to
Immortality
.
But
then
if
the
Church
in
this
place
be
taken
,
as
it
usually
is
,
and
as
I
judge
it
ought
to
be
,
for
the
general
Society
of
Believers
considered
as
they
are
a
Church
,
living
together
in
Communion
in
the
use
of
all
Christ's
Institutions
;
then
are
the
words
we
have
in
hand
(
which
tell
us
,
that
the
gates
of
hell
shall
not
prevail
against
the
Church
)
a
promise
that
there
shall
be
a
Church
professing
the
true
Faith
of
the
Gospel
,
and
living
in
the
use
of
its
Institutions
,
in
visible
Fellowship
and
Communion
,
till
the
second
Coming
of
our
Lord
.
Then
when
it
is
said
,
that
the
gates
of
hell
shall
not
prevail
against
the
Church
;
the
meaning
will
be
,
that
the
Church
shall
never
enter
into
those
gates
,
which
is
as
much
as
if
it
were
said
,
that
it
should
never
be
destroyed
.
Having
thus
interpreted
the
words
before
us
,
I
shall
proceed
in
this
Method
.
1.
I
shall
shew
what
Church
this
is
,
which
is
designed
in
these
words
.
2.
And
then
secondly
,
how
far
this
promise
of
our
Lord
made
to
that
Church
in
these
words
,
secures
it
from
errour
and
defection
.
1.
It
is
needful
to
understand
what
the
Church
is
,
which
is
designed
in
these
words
,
where
it
is
promised
,
that
the
gates
of
hell
shall
not
prevail
against
it
.
And
the
reason
is
,
because
the
Patrons
of
the
Roman
Church
have
assumed
this
promise
unto
themselves
with
as
much
confidence
and
presumption
,
as
if
it
had
been
expresly
said
,
That
the
Church
of
Rome
should
never
fail
,
but
always
continue
firm
and
stable
,
nay
absolutely
infallible
in
the
Faith
,
in
the
true
Doctrine
of
Christianity
;
whereas
in
truth
,
this
is
as
well
a
great
arrogance
as
a
most
wide
and
foul
mistake
.
For
certain
it
is
,
that
our
Saviour
here
speaks
not
of
any
particular
Church
planted
in
this
or
the
other
place
,
but
only
of
the
Universal
Church
,
the
whole
Society
of
those
persons
who
profess
the
Doctrine
of
the
Gospel
.
He
speaks
indefinitely
of
his
Church
,
Vpon
the
rock
will
I
build
my
Church
;
and
speaking
indefinitely
of
his
Church
,
cannot
possibly
understand
any
particular
part
of
it
,
the
Church
of
any
particular
place
,
but
the
Catholick
Universal
Church
.
The
truth
is
,
the
Church
of
any
particular
place
,
seated
in
any
particular
Country
,
may
utterly
fail
,
and
be
extinguished
.
How
many
great
and
excellent
Churches
have
failed
and
perished
long
ago
?
How
many
others
have
so
decayed
,
that
they
seem
near
unto
destruction
?
Where
are
those
many
famous
Churches
which
once
flourished
in
the
Coast
of
Africks
?
Where
are
those
seven
Churches
of
Asia
largely
mentioned
by
St.
John
in
the
three
first
Chapters
of
the
Revelations
?
Where
are
those
many
other
Churches
which
formerly
flourished
in
the
East
?
How
many
of
them
are
extinguished
?
utterly
ruined
and
destroyed
with
the
very
Cities
where
they
were
planted
?
How
many
others
are
decayed
almost
to
a
total
dissolution
?
Be
it
then
concluded
,
that
this
promise
,
that
the
gates
of
hell
shall
not
prevail
against
the
Church
,
belongs
to
the
Church
Universal
only
,
and
not
to
any
Society
of
Christians
,
seated
in
any
particular
place
,
not
unto
any
particular
Church
.
Which
being
so
,
I
cannot
dismiss
this
point
without
an
Inference
and
a
Caution
.
1.
The
Inference
is
,
That
seeing
this
promise
of
our
Lord
,
that
the
gates
of
hell
shall
not
prevail
against
his
Church
,
belongs
to
the
Church
Universal
,
and
not
to
any
particular
Church
.
The
consequence
which
the
Romanists
draw
from
these
words
,
namely
,
that
the
Church
of
Rome
is
indefectible
and
infallible
,
is
most
inconsequent
and
unreasonable
.
This
promise
belongs
to
the
whole
Church
,
of
which
the
present
Church
of
Rome
is
but
a
part
,
and
a
part
infected
with
strange
corruptions
.
This
promise
belongs
to
the
Universal
Church
of
Christ
,
the
Church
of
Rome
was
never
more
than
only
a
particular
Church
,
that
is
,
a
member
of
the
universal
;
and
is
now
,
what
it
hath
long
been
,
a
most
corrupt
and
unsound
member
.
And
as
that
Church
hath
strangely
sunk
into
heathenish
and
barbarous
Superstitions
,
so
may
it
utterly
fail
and
vanish
,
and
disclaim
the
very
name
of
Christ
,
and
yet
this
promise
of
our
Lord
remain
a
firm
and
stable
truth
,
That
the
gates
of
hell
shall
not
prevail
against
his
Church
.
2.
Seeing
that
this
promise
belongs
to
the
Church
Universal
only
,
and
not
to
any
particular
Church
;
this
may
suggest
a
severe
Caution
to
all
particular
Churches
in
the
World
,
wheresoever
they
are
fixed
and
planted
,
carefully
to
study
their
preservation
,
and
duly
to
mind
and
use
the
means
that
may
be
effectual
to
that
purpose
.
The
promise
of
God
doth
not
fail
in
the
failing
of
any
particular
Church
,
seeing
that
no
particular
Church
hath
the
warranty
of
any
promise
from
him
that
it
shall
not
cease
to
be
a
Church
,
and
lose
the
profession
of
Christianity
.
If
the
Professors
of
Christianity
in
any
particular
place
or
Nation
,
shall
become
vain
in
their
imaginations
,
exchanging
plain
and
wholesom
Truths
for
fond
Speculations
and
Opinions
;
if
they
shall
turn
factious
and
schismatical
,
neglecting
their
spiritual
Guides
and
Pastors
;
if
they
be
dissolute
in
their
manners
,
and
confute
their
profession
in
their
lives
,
they
do
in
effect
dissolve
themselves
,
and
break
the
bonds
of
their
own
communion
,
and
what
is
more
,
provoke
God
to
bring
confusion
and
ruine
upon
them
.
They
were
these
miscarriages
that
opened
the
way
to
the
Turks
and
Saracens
to
overflow
the
Eastern
Churches
,
and
let
Mahometism
into
the
World
.
They
were
the
same
that
brought
that
deluge
of
Goths
and
Vandals
,
and
barbarous
Nations
upon
the
West
:
and
what
may
happen
upon
our selves
for
the
same
miscarriages
that
are
amongst
us
,
the
wisest
man
amongst
us
cannot
tell
,
unless
those
evils
be
reformed
,
which
plainly
threaten
destruction
to
us
.
Sure
I
am
,
that
Christ's
Admonition
to
the
Church
of
Ephesus
may
duly
he
applied
to
us
:
Remember
from
whence
thou
art
fallen
,
and
repent
,
and
do
the
first
works
,
or
else
I
will
come
unto
thee
quickly
,
and
will
remove
thy
candlestick
out
of
its
place
,
except
thou
repent
Rev.
2.5
.
Christ
is
so
far
from
promising
safety
and
protection
to
any
particular
Church
and
People
,
where
they
neglect
their
own
safety
,
where
they
wilfully
violate
his
Laws
,
that
he
threatens
destruction
and
ruine
to
them
;
and
therefore
it
is
no
particular
Church
,
but
the
Catholick
or
Universal
Church
,
to
which
our
Lord
makes
this
promise
,
that
the
gates
of
hell
full
not
prevail
against
it
.
This
being
cleared
,
2.
Let
us
now
proceed
to
the
second
point
,
which
is
to
consider
how
far
this
promise
of
our
Lord
made
to
the
universal
Church
secures
it
from
errour
,
and
defection
.
1.
And
first
of
all
,
there
is
no
doubt
,
but
that
it
secures
it
from
such
errours
,
as
destroy
the
foundation
of
Christianity
,
for
wheresoever
these
prevail
,
the
gates
of
Hell
prevail
in
them
,
which
is
a
contradiction
to
Christs
promises
made
to
his
Church
,
in
this
place
.
Errour
in
matters
fundamental
destroys
the
being
of
a
Church
,
and
therefore
the
promise
which
assures
us
,
that
there
shall
always
be
a
Church
,
assures
us
there
shall
always
be
a
society
of
Christians
which
shall
not
err
in
fundamentals
,
that
is
to
say
,
which
shall
profess
all
Christian
Doctrine
absolutely
necessary
to
salvation
.
2.
But
then
secondly
,
although
this
promise
of
our
Lord
secure
the
universal
Church
from
errour
in
fundamental
points
,
yet
I
conceive
,
it
doth
not
secure
it
from
errour
in
things
not
fundamental
.
I
do
not
say
,
that
the
whole
Church
,
the
Church
universal
of
any
age
,
even
since
the
Decease
of
Christs
Apostles
,
hath
actually
erred
even
in
things
of
less
concernment
.
But
this
I
say
,
that
this
promise
doth
not
secure
it
from
such
errour
.
The
reason
is
,
because
the
Church
may
err
in
matters
that
are
not
fundam●ntal
,
and
yet
continue
a
true
Church
:
for
as
a
particular
or
single
person
may
be
a
true
and
real
Christian
,
although
he
mistake
in
lesser
matters
,
in
such
as
do
not
appertain
to
the
foundation
of
Christianity
;
so
also
may
a
Society
of
men
be
a
true
Church
although
they
err
in
the
like
matters
.
Errour
in
matters
of
less
concernment
doth
no
more
destroy
the
being
of
a
Church
than
lesser
irregularities
in
practice
,
and
certainly
such
irregularities
do
not
destroy
the
being
of
it
.
There
was
something
of
faction
,
and
something
of
prophaneness
also
in
the
Church
of
Corinth
,
one
was
of
Paul
,
another
of
Apollos
,
another
of
Cephas
,
1
Cor.
3.3
,
4.
And
when
they
came
to
the
Lords
Supper
,
one
was
hungry
,
and
another
was
drunk
,
and
the
rich
despised
and
contemned
the
poor
,
1
Cor.
11.21
(
which
certainly
were
no
small
miscarriages
)
and
yet
S.
Paul
doth
still
acknowledge
,
that
they
were
a
true
and
real
Church
.
And
so
he
stiles
them
,
1
Cor.
1.2
.
There
were
not
many
of
the
seven
Churches
whereunto
S.
John
writes
by
the
spirit
,
and
in
the
name
of
Christ
himself
,
as
unto
true
Christian
Churches
,
but
had
some
considerable
faults
in
them
.
For
thus
is
our
Lord
brought
in
as
speaking
to
the
Church
of
Ephesus
.
Remember
therefore
from
whence
thou
art
fallen
,
and
repent
,
&c.
Revel.
2.5
.
to
the
Church
of
Pergamus
,
I
have
a
few
things
against
thee
,
because
thou
sufferest
them
that
hold
the
Doctrine
of
Balaam
.
Revel.
2.14
.
to
the
Church
of
Thyatira
,
I
have
a
few
things
against
thee
,
because
thou
sufferest
that
woman
Jezebel
which
calleth
her self
a
Prophetess
to
seduce
my
servants
,
&c.
Revel.
2.20
.
to
the
Church
of
Sardis
,
I
have
not
found
thy
works
perfect
before
God
.
Revel.
3.2
.
to
the
Church
of
Laodicea
,
I
would
thou
were
cold
or
hot
so
then
because
thou
art
luke-warm
,
and
neither
cold
nor
hot
,
I
will
spue
thee
out
of
my
mouth
(
unless
thou
reform
in
due
time
.
)
Revel.
3.16
,
18.
The
summ
is
this
,
as
there
may
be
a
true
Church
where
there
are
defects
in
point
of
practice
;
so
there
may
be
a
true
Church
also
,
where
there
are
defects
in
point
of
truth
,
provided
they
be
not
in
those
truths
which
are
fundamental
to
Christianity
.
And
therefore
since
this
promise
of
Christ
,
that
the
gates
of
hell
shall
not
prevail
aginst
his
Church
,
imports
no
more
,
but
that
there
shall
always
be
a
true
Church
,
it
doth
not
secure
the
same
Church
from
errour
in
matters
not
fundamental
.
And
now
to
reflect
upon
this
point
.
1.
Hence
we
learn
what
it
hath
been
that
hath
preserved
the
Church
of
Christ
,
and
the
Christian
Faith
in
that
Church
,
in
all
its
several
dangers
and
hazards
in
the
several
ages
of
Christianity
,
Namely
,
the
faithfulness
of
our
Lord
to
this
his
stable
and
gracious
promise
,
that
the
gates
of
hell
shall
not
prevail
against
his
Church
,
which
faithfulness
will
appear
more
signal
,
if
we
shall
make
a
short
reflexion
upon
the
several
dangers
and
tryals
that
have
in
several
and
divers
ages
assaulted
the
Church
,
and
Faith
of
Christ
.
1.
And
first
of
all
,
when
that
Church
and
Faith
did
first
appear
,
they
were
assaulted
by
persecution
;
by
persecution
from
Jew
and
Gentile
,
and
that
both
by
the
tongue
and
the
sword
,
the
Scribes
and
Pharisees
amongst
the
Jews
,
the
Philosophers
also
amongst
the
Gentiles
,
bent
all
their
wit
,
to
confute
the
Faith
;
and
the
higher
powers
,
the
Princes
and
Potentates
of
the
World
exercised
all
external
violence
to
destroy
,
and
kill
the
professors
of
it
.
No
reproaches
were
thought
too
foul
to
blacken
,
no
tortures
too
cruel
to
destroy
the
professours
,
of
the
Gospel
of
Christ
,
for
the
three
first
ages
of
Christianity
,
insomuch
that
they
had
but
little
time
to
breathe
in
the
intervals
of
persecution
,
while
they
continued
under
heathen
Emperours
.
2.
No
sooner
did
the
supreme
power
owne
the
profession
of
Christianity
,
no
sooner
did
peace
dawn
upon
the
Church
by
the
favour
of
Constantine
the
Great
,
but
that
the
professors
of
Christianity
broke
and
divided
amongst
themselves
.
Then
was
the
Church
as
much
troubled
by
the
Errours
and
Heresies
,
by
the
Schisms
and
Factions
of
them
that
professed
the
name
of
Christ
,
as
it
had
been
in
former
ages
by
the
open
violence
of
persecution
.
'T
is
true
indeed
,
there
had
been
Errours
,
there
had
been
factions
amongst
the
Christians
before
that
time
,
but
now
they
grew
to
greater
height
,
especially
concerning
the
person
of
Christ
;
for
the
repressing
of
which
errours
,
the
four
first
general
Councils
were
called
.
3.
Next
after
the
mutual
strifes
that
arose
among
the
Professors
of
the
Gospel
,
they
fell
into
the
sleep
of
ignorance
,
dark
and
stupid
,
and
profound
ignorance
,
which
began
in
the
sixth
and
seventh
Ages
,
and
continued
for
divers
Ages
together
.
And
then
it
was
,
that
all
the
follies
and
superstitions
entred
into
the
Christian
Church
,
which
are
still
retained
in
the
Church
of
Rome
.
Then
were
Images
set
up
in
Churches
,
and
great
Veneration
given
to
them
;
then
came
in
the
Invocation
of
Saints
,
then
the
Adoration
of
Angels
also
,
then
the
opinion
of
Transubstantiation
,
then
infinite
forgeries
of
Epistles
,
forgeries
of
large
and
great
Volumes
,
fictions
of
the
Lives
of
Saints
,
fictions
of
the
Miracles
done
by
them
,
to
advance
the
Glory
of
the
Church
of
Rome
:
which
were
no
sooner
disclaimed
and
baffled
by
the
Reformation
that
still
continues
,
but
they
of
that
Chuch
presently
fell
to
practise
the
very
same
cruelties
,
the
same
bloody
Arts
upon
the
Reformed
,
that
the
Heathen
Emperours
had
formerly
practised
upon
the
whole
Church
of
God
.
Such
were
the
methods
that
have
been
used
to
prevail
against
the
Church
of
Christ
,
violence
from
without
,
divisions
within
,
the
troubles
of
danger
,
the
temptations
of
ease
,
all
the
cruelties
and
arts
of
Satan
to
bring
confusion
and
ruine
upon
it
;
and
yet
behold
it
still
continues
,
and
will
continue
in
the
world
,
either
in
one
place
or
another
,
by
virtue
of
the
promise
of
Christ
,
that
the
gates
of
hell
shall
not
prevail
against
his
Church
.
2.
Seeing
that
Christ
our
Lord
hath
made
it
the
matter
of
a
promise
,
that
the
gates
of
hell
shall
not
prevail
against
the
Church
;
that
is
to
say
,
that
there
shall
always
be
a
Society
professing
the
Faith
of
Christianity
,
and
living
together
in
communion
in
the
use
of
all
Christs
Institutions
,
this
may
serve
for
an
admonition
to
all
Christians
to
study
Unity
amongst
themselves
,
to
make
no
breach
in
the
Church
of
Christ
,
where
it
is
possible
to
keep
together
with
piety
and
good
conscience
.
He
that
promised
there
should
be
a
Church
to
the
end
of
the
world
,
promised
the
unity
and
Christian
communion
of
its
members
amongst
themselves
;
without
this
there
is
no
Church
.
And
he
that
doth
any
thing
directly
tending
to
break
this
unity
and
communion
,
doth
what
is
in
him
to
frustrate
the
very
promise
of
Christ
,
and
to
destroy
that
Church
which
he
hath
founded
upon
a
rock
.
In
the
mean
time
I
must
profess
,
that
I
am
much
more
than
well
satisfied
in
our
separation
from
the
Church
of
Rome
,
or
rather
in
their
separation
from
us
,
and
from
the
Catholick
Church
it self
,
by
their
infinite
variations
from
it
.
But
on
the
other
hand
,
I
cannot
but
tremble
to
think
of
the
many
grievous
divisions
amongst
them
,
that
are
divided
from
the
Church
of
Rome
.
These
,
if
not
timely
cured
and
removed
,
will
certainly
bring
confusion
amongst
us
,
and
then
will
that
old
Enemy
enter
in
the
smoke
and
darkness
of
that
confusion
.
I
wonder
to
see
how
little
regard
,
how
little
value
many
men
have
for
the
preservation
of
peace
amongst
us
.
I
wonder
to
see
what
little
exceptions
,
what
groundless
cavils
are
made
pretences
to
separate
from
us
.
Certain
it
is
,
that
these
men
are
infinitely
wanting
either
in
knowledge
,
or
sincerity
.
If
they
do
not
understand
,
that
the
peace
of
the
Church
is
a
thing
of
most
important
value
for
the
preservation
of
Faith
,
and
love
,
and
the
very
essence
of
Christianity
;
if
they
do
not
understand
how
weak
and
trifling
all
their
Arguments
against
us
are
,
and
that
it
is
next
to
an
impossibility
to
find
a
Church
against
which
nothing
shall
be
objected
:
if
they
do
not
understand
all
these
things
,
they
are
guilty
of
very
great
ignorance
;
but
if
they
do
understand
these
things
,
and
yet
persist
in
separation
,
they
are
guilty
of
equal
insincerity
.
The
duty
of
every
good
Christian
in
these
distractions
and
divisions
,
that
so
much
trouble
the
Christian
World
,
is
to
put
up
constant
prayers
to
God
,
and
also
to
use
his
best
endeavours
for
the
peace
of
the
whole
Church
of
Christ
.
They
are
short
sighted
in
Christianity
,
and
very
mean
and
narrow
spirited
,
that
mind
or
study
peace
no
further
than
concerns
a
particular
Congregation
,
nay
the
Church
of
any
particular
Nation
.
Christ
hath
a
care
of
his
whole
body
,
and
requires
an
unity
and
communion
not
only
of
the
particular
Members
of
any
Church
,
but
of
all
particular
Churches
also
.
These
make
up
the
Catholick
Church
,
and
the
Catholick
Church
is
Christs
body
.
There
is
one
body
and
one
spirit
,
even
as
ye
are
called
in
one
hope
of
your
calling
;
one
Lord
,
one
faith
,
one
baptism
,
one
God
and
Father
of
all
,
who
is
above
all
,
and
through
all
,
and
in
you
all
,
Eph.
4.4
,
5
,
6.
There
is
,
saith
he
,
one
body
,
one
universal
Church
,
the
unity
and
the
peace
whereof
he
recommends
unto
our
study
.
Now
therefore
study
the
peace
and
unity
of
this
Church
as
much
as
possibly
lies
in
you
;
adorn
it
by
your
Faith
and
Piety
,
labour
its
purity
and
its
peace
.
For
to
this
end
did
Christ
our
Lord
give
himself
for
it
,
that
he
might
sanctifie
and
cleanse
it
with
the
washing
of
water
by
the
word
,
that
he
might
present
it
to
himself
a
glorious
Church
,
not
having
spot
or
wrinkle
,
or
any
such
thing
;
but
that
it
might
be
holy
and
without
blemish
,
Eph.
5.25
,
26
,
27.
The
Sixth
Sermon
.
1
Cor.
14.15
.
What
is
it
then
?
I
will
pray
with
the
spirit
,
and
I
will
pray
with
the
understanding
also
.
OUR
Blessed
Lord
having
a
while
before
his
death
promised
his
Apostles
another
comforter
who
should
for
ever
abide
with
them
.
John
,
14.16
.
that
is
to
say
,
the
spirit
of
truth
to
lead
them
into
all
truth
,
renews
this
promise
again
unto
them
a
little
before
his
ascension
into
Heaven
,
Act.
14.
and
commands
not
to
depart
from
Jerusalem
,
but
there
to
wait
for
the
promise
of
the
Father
;
And
long
it
was
not
before
this
promise
was
fulfilled
,
and
that
in
a
very
signal
manner
,
for
when
they
were
assembled
together
on
the
day
of
Pentecost
,
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
sate
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
,
Acts
2.2
,
3
,
4.
which
same
Spirit
also
then
endued
them
with
all
other
kinds
of
gifts
and
powers
requisite
for
the
infallible
preaching
,
and
sure
confirmation
of
the
Gospel
.
And
as
these
miraculous
gifts
and
powers
were
now
bestowed
upon
the
Apostles
;
so
afterwards
on
great
numbers
of
other
Christians
.
First
on
those
that
were
Jews
by
birth
,
as
you
may
see
,
Act.
4.3
.
&
8.17
.
and
afterwards
on
the
Gentiles
also
,
as
it
appears
from
what
we
read
Act.
10.44
.
Then
came
it
to
pass
that
all
the
Churches
wherein
the
Faith
of
Christ
was
planted
,
much
abounded
with
such
persons
as
had
the
miraculous
gifts
of
the
Spirit
;
but
no where
were
there
more
of
these
than
in
the
famous
Church
of
Corinth
,
which
as
it
was
zealous
of
these
gifts
(
1
Cor.
14.12
)
so
had
it
a
plentiful
measure
of
them
,
as
plainly
appears
from
the
13
Chapter
of
this
Epistle
.
Upon
this
account
the
Apostle
directs
them
in
this
Chapter
how
they
should
use
these
spiritual
gifts
,
Namely
,
for
the
edifying
of
the
Church
:
so
you
read
vers.
12.
for
as
much
as
ye
are
zealous
of
spiritual
gifts
,
seek
that
ye
way
excel
to
the
edifying
of
the
Church
,
and
because
the
Church
could
not
be
edified
by
any
thing
uttered
in
an
unknown
tongue
,
unless
interpreted
in
one
that
was
known
,
he
adds
as
follows
vers.
13
,
14.
wherefore
let
him
that
speaketh
in
an
unknown
tongue
;
pray
that
he
may
interpret
;
for
if
I
pray
in
an
unknown
tongue
,
my
spirit
prayeth
,
but
my
understanding
is
unfruitful
,
that
is
,
my
spiritual
gift
is
exercised
,
but
my
understanding
is
not
exercised
,
so
as
to
render
what
I
say
intelligible
and
useful
to
other
persons
;
which
being
so
,
he
puts
this
question
,
what
is
it
then
?
that
is
to
say
,
what
is
the
most
desireable
thing
?
what
should
we
desire
in
point
of
Prayer
?
to
which
he
answers
in
these
words
,
I
will
pray
with
the
spirit
,
and
I
will
pray
with
the
understanding
also
.
That
is
,
the
thing
to
be
desired
is
,
that
when
the
Spirit
suggests
and
dictates
a
prayer
to
any
man
(
as
he
did
to
many
in
those
ages
by
an
immediate
inspiration
)
he
my
so
far
use
his
own
understanding
,
when
he
prays
in
a
publick
congregation
,
as
to
utter
the
prayer
in
a
known
tongue
,
and
in
easie
and
intelligible
expressions
,
that
others
may
be
edified
by
it
.
Now
from
these
words
compared
with
other
places
of
Scripture
,
I
shall
take
occasion
to
observe
,
That
there
were
two
ways
of
praying
by
the
Spirit
in
the
first
Age
of
Christianity
.
1.
The
first
of
these
was
extraordinary
,
as
when
the
Spirit
dictated
a
prayer
by
an
immediate
Inspiration
.
2.
The
other
ordinary
,
as
when
a
man
prayed
heartily
and
fervently
,
but
not
by
immediate
Inspiration
;
but
in
the
use
of
Faith
and
Hope
,
and
all
such
other
Christian
Graces
,
as
are
the
fruits
of
the
holy
Spirit
,
and
the
causes
of
holy
and
good
affection
.
1.
The
former
of
these
,
that
is
,
the
extraordinary
gift
of
prayer
seems
to
have
been
of
two
kinds
likewise
.
1.
In
the
former
whereof
the
understanding
of
him
that
prayed
seems
to
have
been
wholly
passive
,
so
far
as
not
to
have
employed
it self
,
either
in
the
inventing
of
the
conceptions
of
the
prayer
,
or
in
the
uttering
those
conceptions
in
a
tongue
commonly
understood
.
Such
was
the
prayer
the
Apostle
mentions
verf.
14.
of
this
Chapter
,
If
I
pray
in
an
unknown
tongue
,
my
spirit
prayeth
(
that
is
,
the
spiritual
gift
that
is
in
me
)
but
my
understanding
is
unfruitful
,
that
is
to
say
,
my
understanding
doth
not
imploy
and
exercise
it self
to
express
the
conceptions
of
this
prayer
in
a
tongue
or
manner
known
to
all
them
that
hear
me
.
2.
In
the
latter
kind
of
this
extraordinary
gift
of
prayer
,
(
prayer
by
immediate
Inspiration
)
the
understanding
of
him
that
prayed
seems
to
have
been
passive
and
active
likewise
;
passive
so
far
,
as
to
have
received
all
the
conceptions
of
the
prayer
from
the
immediate
Inspiration
of
the
Holy
Ghost
:
active
so
far
,
as
to
have
imployed
and
exercised
it self
to
express
and
utter
those
conceptions
in
a
tongue
unknown
to
them
that
heard
and
in
a
familiar
easie
manner
.
And
such
was
the
prayer
the
Apostle
mentions
in
these
words
:
I
will
pray
with
the
spirit
,
and
I
will
pray
with
the
understanding
also
.
I
will
utter
the
very
same
conceptions
,
which
the
holy
Spirit
suggests
to
me
;
but
I
will
use
my
understanding
to
utter
them
in
a
known
tongue
and
in
easie
and
familiar
expressions
.
Concerning
both
these
several
ways
,
I
have
something
to
observe
unto
you
:
1.
Concerning
the
first
,
wherein
the
understanding
was
wholly
passive
,
wherein
a
man
used
both
the
gift
of
tongues
,
and
received
the
conceptions
of
the
prayer
from
an
immediate
Inspiration
,
I
observe
the
Apostle
did
not
allow
the
use
of
this
in
Christian
Assemblies
,
unless
that
either
the
person
that
prayed
,
or
else
some
persons
present
had
the
gift
of
interpreting
what
was
said
.
The
ground
of
which
his
determination
was
,
that
nothing
was
to
be
spoken
in
the
Church
,
but
what
might
edifie
all
that
were
present
,
even
the
most
illiterate
persons
,
and
that
such
as
these
could
not
be
edified
by
that
which
was
uttered
in
an
unknown
tongue
,
though
dictated
by
the
holy
Spirit
,
unless
it
was
afterwards
interpreted
.
I
will
pray
with
the
spirit
,
and
I
will
pray
with
the
understanding
also
,
i.
e.
so
,
that
others
may
understand
.
And
so
should
every
man
pray
in
the
Church
,
else
,
says
the
Apostle
,
when
thou
shalt
bless
with
the
spirit
,
how
should
he
that
occupieth
the
room
of
the
unlearned
(
how
should
a
vulgar
illiterate
person
)
say
Amen
at
thy
giving
of
thanks
,
seeing
he
understands
not
what
thou
sayest
.
For
thou
verily
givest
thanks
well
,
but
the
other
is
not
edified
,
ver.
16
,
17.
So
then
the
Apostles
judgment
is
this
,
That
no
office
is
to
be
performed
in
the
Church
,
but
so
,
that
all
may
be
edified
by
it
,
that
no
man
is
edified
by
that
which
he
doth
not
understand
;
and
therefore
that
an
unknown
tongue
was
not
to
be
used
in
the
offices
of
the
Church
,
unless
there
were
some
that
could
interpret
.
So
he
suggests
at
the
18
,
19
verses
:
I
thank
God
I
speak
with
tongues
more
than
you
all
,
yet
in
the
Church
I
had
rather
speak
five
words
with
my
understanding
,
that
by
my
voice
I
might
teach
others
also
,
than
ten
thousand
words
in
an
unknown
tongue
.
So
he
more
expresly
concludes
vers.
27
,
28.
If
any
man
speak
in
an
unknown
tongue
,
let
it
be
by
two
,
or
at
the
most
by
three
,
and
that
by
course
,
and
let
one
interpret
.
But
if
there
be
no
interpreter
,
let
him
keep
silence
in
the
Church
.
Now
here
I
cannot
but
observe
the
most
insufferable
contradiction
of
the
practice
of
the
Roman
Church
to
the
Apostles
determination
.
The
Apostles
,
you
see
,
would
not
allow
that
the
prayers
of
the
Church
should
be
uttered
in
an
unknown
tongue
,
but
there
they
pray
in
a
tongue
unknown
unto
the
people
.
The
Apostle
would
not
allow
this
,
no
not
in
them
who
spake
by
immediate
Inspiration
they
practise
contrary
to
the
Apostles
express
Decree
,
and
that
where
no
such
Inspiration
can
be
pretended
with
the
least
appearance
and
shew
of
reason
The
Apostle
supposes
no
man
edified
by
the
prayers
which
he
doth
not
understand
,
they
either
judge
that
a
man
may
be
edified
by
such
prayers
,
or
that
they
may
be
duly
used
,
although
the
Church
be
not
edified
by
them
;
both
which
expresly
contradict
the
Apostle
.
If
the
Church
of
Rome
be
in
the
right
,
then
the
Apostle
is
mistaken
:
if
the
Apostle
be
not
mistaken
,
the
Church
of
Rome
doth
grosly
erre
in
judging
such
prayers
edifie
,
which
St.
Paul
affirms
cannot
edifie
,
or
in
judging
them
fit
to
be
used
in
the
Church
,
although
they
do
not
edifie
at
all
.
And
is
it
not
now
a
wonderful
thing
,
that
they
who
so
grosly
so
expresly
contradict
the
Doctrine
of
Sr.
Paul
,
should
boast
themselves
to
be
infallible
?
Is
it
not
yet
a
greater
wonder
,
that
any
who
have
had
the
education
,
where
the
Scriptures
are
read
in
a
known
tongue
,
should
suffer
themselves
to
be
overborn
into
a
belief
that
they
are
infallible
,
who
erre
in
so
plain
and
clear
an
instance
,
and
in
a
thing
of
such
concernment
?
Certainly
,
if
men
were
not
infatuated
by
most
unreasonable
lusts
and
passions
,
they
would
never
apostatize
,
never
adhere
to
such
a
Church
as
sound
,
nay
infallible
in
all
her
Doctrines
,
who
uses
its
publick
Prayers
and
Offices
in
a
tongue
unknown
unto
the
people
,
a
thing
so
contrary
to
common
sense
,
and
to
the
practice
of
primitive
times
,
and
to
what
the
Apostle
himself
teaches
in
as
full
,
and
clear
,
and
express
words
,
as
any
thing
possibly
can
be
spoken
.
2.
But
to
proceed
to
the
second
kind
of
the
extraordinary
gift
of
prayer
,
which
was
when
a
man
received
all
the
conceptions
in
prayer
from
an
immediate
Inspiration
;
but
so
far
used
his
understanding
,
as
to
contrive
the
expression
of
them
into
a
tongue
known
to
them
that
heard
him
,
and
into
plain
and
easie
expressions
in
that
tongue
.
Concerning
this
I
must
observe
,
that
it
was
a
gift
of
the
Holy
Ghost
peculiar
to
the
Apostles
times
,
or
at
least
to
those
that
immediately
followed
,
as
the
rest
of
those
miraculous
powers
and
gifts
were
,
which
God
did
then
bestow
on
the
Church
to
confirm
the
truth
,
of
Christianity
.
I
do
not
deny
but
that
God
doth
still
in
some
cases
suggest
to
the
minds
of
good
men
that
is
convenient
for
their
condition
,
and
what
it
is
they
should
pray
for
.
I
do
not
deny
,
but
that
when
they
fall
into
such
straits
,
as
that
they
know
not
what
it
is
best
to
pray
for
,
God
doth
direct
and
guide
their
minds
by
the
assistance
of
his
Spirit
▪
For
as
there
is
need
of
such
assistance
in
such
cases
,
so
God
denies
not
what
is
needful
to
such
persons
.
And
this
is
the
meaning
of
the
Apostle
,
Rom.
8.26
.
Likewise
also
the
Spirit
helpeth
our
infirmities
:
for
we
know
not
what
to
.
pray
for
as
we
ought
.
He
speaks
in
this
place
of
times
of
great
distress
and
danger
,
when
the
Christians
were
often
in
such
perplexities
and
doubts
of
mind
,
that
they
knew
not
what
to
pray
for
,
at
least
with
faith
and
resignation
,
entire
resignation
to
Gods
will
.
Now
here
it
was
,
that
the
Spirit
of
God
directed
them
to
pray
for
such
things
,
and
in
such
a
manner
as
might
tend
effectually
to
Gods
glory
,
though
to
their
sufferings
in
the
world
.
And
thus
far
I
doubt
not
may
we
expect
the
like
assistance
of
Gods
Spirit
in
the
like
cases
,
if
we
heartily
pray
for
it
.
But
now
for
any
man
in
these
days
to
expect
an
immediate
Inspiration
of
all
the
conceptions
of
a
prayer
,
such
as
the
Apostles
arid
Prophets
had
in
the
primitive
times
of
Christianity
,
for
any
man
to
pretend
to
pray
by
the
same
immediate
Revelation
,
Whereby
they
prayed
in
the
Christian
Churches
,
is
a
very
groundless
and
great
presumption
.
And
therefore
when
you
hear
men
pray
with
a
great
torrent
and
flow
of
words
,
you
are
not
presently
to
.
imagine
(
as
divers
ignorant
persons
do
)
that
such
a
man
prays
by
an
immediate
Inspiration
,
that
what
he
speaks
is
just
then
dictated
and
suggested
by
the
Holy
Ghost
,
as
things
were
suggested
to
the
Apostles
,
unless
he
could
also
speak
with
tongues
,
and
heal
the
sick
,
and
cure
the
lame
,
and
in
a
word
do
such
Miracles
as
they
did
,
and
give
the
same
proof
of
his
Inspiration
,
which
they
did
evidently
give
of
theirs
:
which
is
a
thing
that
is
not
done
by
any
that
now
pretend
unto
it
,
and
therefore
shews
the
pretence
is
vain
,
and
the
Pretender
to
be
deceived
,
if
not
a
cheat
,
and
Impostor
likewise
.
Is
there
then
no
way
in
these
days
,
whereby
a
man
may
truly
be
said
to
pray
by
the
Spirit
,
in
the
sense
and
language
of
the
Scriptures
,
and
that
in
ordinary
and
common
cases
?
Yes
,
that
there
is
.
For
,
2.
Such
is
that
other
way
of
praying
,
which
I
have
before
mentioned
to
you
,
which
is
,
when
a
man
prays
in
the
use
of
Faith
and
Hope
,
and
all
the
Graces
of
Gods
Spirit
,
and
with
such
pious
and
good
affections
,
as
are
the
effects
of
those
Graces
,
though
not
by
immediate
Inspiration
,
that
is
to
say
,
the
immediate
dictate
of
the
Spirit
.
Such
is
the
prayer
our
Saviour
supposes
in
those
words
,
Joh.
4.24
.
God
is
a
Spirit
,
and
they
that
worship
him
must
worship
him
in
spirit
and
in
truth
,
not
carelesly
and
without
attention
,
not
without
the
affections
of
the
heart
and
inward
sense
of
the
mind
and
spirit
,
as
the
Jews
had
worshipped
him
in
former
Ages
;
but
fervently
,
heartily
,
and
sincerely
.
Such
is
the
prayer
the
Apostle
mentions
Eph.
6.18
.
where
he
requires
them
to
pray
always
with
all
prayer
and
supplication
in
the
Spirit
:
that
is
,
with
spiritual
and
holy
minds
,
with
fervent
and
devout
affections
.
Like
whereunto
was
that
singing
also
,
which
he
represents
in
these
words
,
Speaking
to
your selves
in
psalms
,
and
hymns
,
and
spiritual
songs
,
singing
and
making
melody
in
your
hearts
,
Eph.
5.19
.
Where
you
plainly
see
,
that
the
holy
offices
,
wherein
the
heart
was
moved
and
affected
,
are
said
to
be
spiritual
on
that
account
.
See
also
Col.
3.16
.
Now
concerning
this
way
of
praying
by
the
Spirit
,
wherein
men
pray
in
the
use
of
Faith
,
and
with
real
,
and
hearty
,
and
devout
affections
,
though
not
by
immediate
Inspiration
,
I
shall
observe
several
things
.
1.
That
this
way
or
manner
of
praying
is
grateful
and
acceptable
to
God
.
This
is
in
truth
such
a
worship
of
God
as
our
Saviour
himself
did
understand
,
when
he
said
,
that
they
that
worship
God
must
worship
him
in
spirit
and
truth
.
This
is
the
worship
that
God
requires
,
and
therefore
this
he
accepts
also
.
This
is
really
prayer
in
Faith
,
in
belief
of
the
promises
God
hath
made
,
and
certainly
God
accepts
such
prayer
.
This
is
a
prayer
put
up
to
God
with
devour
,
and
humble
,
and
holy
affections
(
for
so
I
state
the
nature
of
it
)
and
such
was
that
the
Apostle
required
,
Eph.
6.18
.
and
therefore
supposed
to
be
grateful
to
God
,
and
so
will
every
one
believe
,
who
knows
that
the
heart
is
in
such
prayer
,
and
that
it
is
the
heart
which
God
requires
.
And
to
say
no
more
,
such
prayer
as
this
,
although
it
doth
not
proceed
from
an
immediate
Inspiration
,
a
present
dictate
of
the
holy
Spirit
;
yet
is
it
the
mediate
effect
of
the
Spirit
,
as
being
the
effect
of
that
Faith
,
that
Hope
,
that
Love
,
and
Charity
,
and
Humility
,
which
is
the
fruit
of
the
Spirit
of
God
.
It
is
the
fruit
of
these
Graces
(
and.
whatsoever
else
is
of
the
same
nature
)
and
these
are
the
fruits
of
the
Spirit
of
God
,
Gol.
5.22
,
23.
2.
The
second
thing
which
I
must
observe
concerning
this
way
of
praying
by
the
Spirit
is
,
that
it
is
applicable
to
a
form
of
prayer
,
The
words
of
Scripture
are
a
form
of
words
,
and
will
any
men
say
that
he
cannot
read
,
or
hear
those
words
read
unto
him
,
and
heartily
believe
what
he
hears
,
or
reads
,
and
be
as
heartily
affected
with
it
?
If
he
cannot
do
this
,
let
him
confess
that
he
doth
not
believe
the
Word
of
God
when
he
hears
it
read
,
and
that
he
is
nothing
affected
with
is
;
but
if
he
will
not
confess
this
,
let
him
confess
that
faith
and
zeal
;
faith
,
and
pious
,
and
holy
affections
may
be
applied
to
a
form
of
words
,
and
consequently
to
a
form
of
prayer
.
2.
Most
of
those
persons
who
disallow
a
form
of
Prayer
and
thanksgiving
to
God
,
allow
and
practise
a
certain
form
in
singing
Psalms
,
and
what
are
such
Psalms
but
certain
forms
of
Praying
and
rendering
thanks
to
God
?
and
if
men
can
heartily
pray
to
God
in
verse
or
meeter
,
why
not
in
prose
as
well
as
in
verse
?
3.
All
the
Protestant
Churches
of
other
Nations
,
all
the
Christians
Churches
in
the
World
,
have
set
forms
for
their
publick
Offices
,
and
so
hath
the
whole
Church
had
for
fourteen
hundred
Years
at
least
;
and
therefore
certainly
it
was
,
and
is
the
sense
of
the
universal
Church
,
not
only
that
it
was
very
lawful
,
but
most
expedient
and
useful
also
,
that
the
publick
Offices
of
the
Church
,
should
be
performed
in
a
set
form
;
and
that
men
might
pray
in
a
set
form
,
and
pray
by
the
spirit
at
the
same
time
,
that
is
to
say
,
in
Faith
,
and
Hope
,
and
with
holy
,
and
devout
affections
.
4.
Add
hereunto
that
there
are
divers
forms
of
Prayer
expresly
prescribed
in
the
holy
Scripture
,
a
form
of
benediction
,
whereby
the
Priest
was
to
bless
the
People
,
Numb.
6.23
,
24
,
25
,
26.
a
form
for
the
offering
of
the
First-fruits
,
Deut.
26.5
,
6.
&c.
That
David
composed
many
of
the
psalms
(
as
the
titles
of
them
expresly
shew
)
to
be
used
as
publick
forms
of
Prayer
in
the
solemn
worship
of
God
in
the
Temple
.
That
our
Saviour
himself
gave
that
,
which
is
called
the
Lords
Prayer
,
as
a
form
of
Prayer
to
his
Disciples
,
according
to
the
custome
of
the
Jewish
Doctors
,
and
John
the
Baptist
,
who
did
the
like
for
their
Disciples
.
Now
had
it
not
been
a
possible
thing
for
men
to
use
a
form
of
Prayer
with
faith
and
zeal
,
and
holy
affections
(
as
every
man
always
ought
to
pray
)
we
should
have
had
no
forms
of
Prayer
expresly
prescribed
in
the
holy
Scripture
,
5.
And
to
conclude
the
present
point
,
were
not
faith
,
and
zeal
,
and
devout
affections
applicable
to
a
form
of
Prayer
,
no
man
could
heartily
joyn
in
a
Prayer
,
which
he
hears
uttered
by
another
person
,
for
all
such
prayers
,
whatsoever
they
be
to
him
that
speaks
,
are
certain
forms
to
them
that
hear
them
;
to
them
they
as
are
limited
forms
when
they
are
spoken
,
as
if
they
had
been
printed
,
and
read
;
for
the
words
are
still
the
very
same
,
and
all
the
sense
contained
in
them
.
And
so
I
conclude
the
second
observation
,
that
is
,
that
a
man
may
pray
by
the
spirit
,
that
is
,
in
Faith
and
holy
Zeal
,
and
pray
by
a
Form
at
the
same
time
.
3
I
must
further
observe
unto
you
,
that
as
the
way
of
Praying
by
the
Spirit
is
applicable
to
a
form
of
Prayer
,
so
that
it
ought
in
very
truth
to
be
applied
to
every
Prayer
we
make
to
God
,
whether
it
be
with
,
or
without
a
form
;
God
hears
no
Prayers
,
accepts
no
service
offered
to
him
,
where
there
is
no
attention
of
mind
,
no
Zeal
,
and
Affection
in
the
heart
.
It
is
a
great
neglect
of
God
,
a
dangerous
irreverence
to
our
Maker
not
to
attend
to
what
we
speak
,
or
what
is
spoken
in
our
name
,
when
we
make
our
addresses
to
him
by
Prayer
:
doth
any
man
speak
unto
a
Prince
,
not
minding
what
he
speaks
unto
him
?
doth
any
man
make
an
address
to
a
King
without
giving
heed
to
his
own
address
?
and
if
we
judge
it
a
great
irreverence
to
speak
to
a
Prince
without
attending
to
what
we
speak
,
what
shall
we
judge
of
that
affront
men
do
to
God
,
when
they
atend
not
to
those
Prayers
,
which
they
themselves
offer
to
God
,
or
are
offered
by
others
in
their
names
,
in
their
presence
and
behalf
?
And
then
for
Faith
,
and
Zeal
,
and
Fervour
,
these
are
the
very
life
of
Prayer
,
Prayer
is
but
sound
and
noise
without
them
.
Men
may
pray
,
and
pray
acceptably
,
where
they
do
not
utter
express
words
,
Rom.
8.26
.
but
the
most
excellent
words
in
the
World
are
not
true
and
real
Prayer
,
where
there
is
nothing
of
desire
,
nothing
of
affection
added
to
them
;
Confess
your
faults
one
to
another
,
faith
S.
James
,
cap.
5.16
.
and
pray
one
for
another
that
ye
may
be
healed
.
The
effectual
fervent
Prayer
of
a
righteous
man
avai
leth
much
.
'T
is
the
fervent
Prayer
that
is
effectual
,
the
effectual
Prayer
that
is
useful
to
us
;
and
who
can
wonder
that
God
should
not
hear
those
Petitions
,
which
are
void
of
affection
,
and
desire
?
if
we
our selves
neglect
our
Prayers
,
those
very
Prayers
we
seem
to
make
,
how
much
more
will
God
neglect
them
?
why
should
he
grant
what
we
our selves
do
not
desire
?
especially
since
it
is
an
affront
,
a
mocking
of
God
,
to
ask
of
him
what
in
truth
we
do
not
really
desire
,
what
we
have
no
mind
to
receive
from
him
;
which
is
indeed
the
very
case
,
when
our
Prayers
have
nothing
of
attention
,
nothing
of
zeal
and
affection
,
in
them
.
What
then
shall
we
say
to
all
that
coldness
,
all
that
remisness
which
appears
in
our
publick
and
solemn
worship
of
God
?
By
this
we
lose
those
spiritual
joys
,
those
sensible
warmths
and
feeling
comforts
,
which
always
attend
fervent
Prayer
,
and
tend
to
the
strengthning
of
Faith
and
Hope
and
all
other
Virtues
and
Christian
Graces
.
By
this
we
fail
of
Gods
acceptance
,
and
of
gaining
the
things
we
ask
of
him
.
By
this
we
give
scandal
to
other
persons
,
who
take
occasion
from
our
remissness
and
want
of
zeal
in
our
addresses
unto
God
,
either
to
refuse
to
joyn
with
us
,
or
despise
the
worship
of
God
in
General
.
See
then
how
highly
we
are
concerned
to
awake
into
a
sense
of
God
,
to
stir
up
our selves
to
a
greater
exercise
of
Faith
,
and
Zeal
,
and
holy
affections
in
all
our
addresses
unto
God
.
Think
who
it
is
,
in
whom
you
live
,
in
whom
you
move
,
and
have
your
beings
;
think
who
it
is
,
who
is
the
donor
of
all
good
things
relating
to
this
,
or
a
better
life
;
think
of
your
own
dayly
wants
,
and
of
the
numerous
harms
and
dangers
,
the
many
temptations
and
seductions
,
you
are
every
day
exposed
unto
;
and
think
how
justly
God
may
expose
and
give
you
up
,
either
to
those
dangers
or
temptations
;
unless
you
constantly
apply
unto
him
by
fervent
Prayers
and
Supplications
for
his
protection
and
assistance
,
for
his
good
Spirit
to
guide
and
help
you
,
to
enlighten
your
minds
,
to
cleanse
your
hearts
,
to
purge
your
affections
,
to
order
your
ways
,
and
so
to
conduct
you
to
Life
Eternal
.
The
Seventh
Sermon
.
1
Joh.
3.3
.
And
every
man
that
hath
his
hope
in
him
,
purifieth
himself
even
as
he
is
pure
.
THE
Apostles
speaking
to
such
persons
as
laboured
under
many
trials
and
great
indignities
in
the
world
,
are
always
wont
to
put
them
in
mind
of
two
things
,
first
of
love
of
God
to
them
under
their
sufferings
and
persecutions
,
and
then
that
these
very
persecutions
are
a
signification
of
this
love
.
So
this
Apostle
begins
this
Chapter
:
Behold
,
saith
he
,
what
manner
of
love
the
Father
hath
bestowed
upon
us
,
that
we
should
be
called
the
sons
of
God
:
Therefore
the
world
knoweth
us
not
,
because
it
knew
him
not
.
And
lest
he
should
seem
to
impose
upon
them
by
meer
words
,
to
court
them
with
an
empty
title
,
while
he
saith
they
were
called
the
sons
of
God
;
he
further
adds
,
that
they
were
really
and
truly
so
;
for
so
he
proceeds
in
the
second
verse
,
Beloved
,
now
are
we
the
sons
of
God
.
And
that
they
might
further
understand
the
great
advantage
of
this
relation
,
he
adds
to
this
,
as
it
there
follows
,
and
it
doth
not
yet
appear
what
we
shall
be
;
but
we
know
that
when
he
shall
appear
(
or
as
some
others
read
the
words
)
when
it
shall
appear
,
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
,
we
shall
enjoy
him
in
that
Glory
wherein
he
appears
in
Heaven
it self
to
those
that
are
admitted
thither
.
We
shall
see
him
not
through
a
glass
darkly
,
but
we
shall
see
him
face
to
face
.
From
whence
it
follows
,
that
we
shall
be
like
him
both
in
purity
and
immortality
,
seeing
that
none
that
are
not
so
,
can
possibly
so
enjoy
or
see
him
.
And
then
that
the
promise
of
this
Glory
might
prove
effectual
for
its
end
,
by
moving
every
man
to
imitate
him
in
this
world
,
whom
he
hopes
to
enjoy
in
that
to
come
,
to
purifie
himself
.
as
God
is
pure
;
he
lets
them
know
the
mighty
power
of
the
very
hope
of
enjoying
God
in
immortal
Glory
in
order
to
a
holy
life
.
And
every
man
that
hath
this
hope
in
him
,
purifieth
himself
as
he
is
pure
.
Where
I
shall
not
need
to
put
you
in
mind
that
these
words
,
purifieth
himself
as
he
is
pure
,
design
and
express
an
imitation
,
not
an
equality
of
Gods
holiness
and
perfection
:
the
latter
of
these
is
wholly
impossible
to
every
creature
,
the
former
necessary
for
every
person
that
seriously
aims
at
immortality
.
Nor
shall
I
stand
to
divide
the
Words
into
any
small
minute
parts
,
lest
by
insisting
upon
them
,
I
should
,
as
it
happens
in
such
cases
,
lose
or
obscure
the
sense
of
the
whole
,
and
trifle
away
the
design
of
them
.
And
therefore
omitting
useless
care
and
curiosity
,
I
shall
consider
,
1.
The
nature
of
this
Hope
,
which
is
said
to
purifie
them
that
have
it
.
2.
And
then
secondly
,
the
several
ways
whereby
it
hath
this
effect
upon
them
.
3.
To
which
I
shall
add
some
considerations
as
consequences
of
the
words
before
us
,
and
the
discourse
I
shall
make
upon
them
.
1.
And
first
of
all
it
will
be
requisite
to
observe
the
nature
of
this
Hope
;
which
purifies
men
as
God
is
pure
,
seeing
there
are
some
kinds
of
hope
,
and
those
of
future
bliss
and
happiness
that
have
no
such
influence
upon
men
,
as
to
purge
and
cleanse
them
from
their
lusts
,
but
rather
to
move
them
to
indulge
them
.
We
plainly
find
there
are
great
numbers
,
who
profess
the
hope
of
future
Glory
,
we
have
no
reason
to
imagine
but
that
they
really
hope
for
it
according
to
their
own
profession
,
and
yet
experience
clearly
shews
,
that
it
hath
not
this
effect
upon
them
,
which
the
Apostle
here
describes
,
they
still
continue
in
their
sins
.
From
whence
it
appears
this
hope
of
theirs
is
not
that
which
is
here
designed
,
it
wants
the
efficacy
and
success
,
and
therefore
also
the
nature
of
it
.
What
then
is
the
hope
,
which
our
Apostle
here
designs
?
A
firm
expectation
of
gaining
that
happiness
which
God
hath
promised
,
consisting
in
Purity
and
Immortality
,
upon
the
terms
whereupon
't
is
promised
,
and
by
the
assistance
of
his
Grace
,
which
he
will
not
deny
them
that
ask
it
.
This
is
stiled
a
hope
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
words
in
him
respect
not
the
person
possessed
with
,
but
God
upon
whom
it
is
fixed
and
setled
;
a
hope
deficient
in
any
of
these
will
not
purifie
them
that
have
it
.
A
hope
that
is
not
so
deficient
must
of
necessity
be
thus
qualified
.
1.
It
must
be
an
expectation
of
that
happiness
which
God
hath
promised
,
2.
It
must
be
an
expectation
of
it
upon
the
terms
whereupon
't
is
promised
.
3.
It
must
be
a
firm
,
and
not
a
wavering
expectation
.
4.
It
must
be
a
firm
expectation
of
it
,
that
is
to
say
,
of
attaining
to
it
by
the
assistance
of
Gods
Grace
,
and
not
by
the
power
or
strength
of
Nature
.
This
is
the
nature
,
these
the
conditions
of
that
hope
that
purges
the
hearts
,
and
reforms
the
lives
,
and
consequently
saves
the
souls
of
men
;
no
other
kind
of
hope
will
do
it
.
1.
It
must
be
an
expectation
of
that
very
happiness
God
hath
promised
,
consisting
in
the
enjoyment
of
God
in
perfect
purity
and
immortality
.
The
hope
of
a
carnal
sensual
Paradise
would
never
purge
and
cleanse
the
spirit
,
but
on
the
contrary
defile
and
stain
it
.
For
although
it
be
very
true
indeed
,
that
a
man
may
possibly
deny
himself
one
sensual
pleasure
in
the
expectation
of
another
,
greater
than
that
he
foregoes
at
present
;
yet
is
it
a
thing
wholly
impossible
,
that
the
hope
of
any
sensual
happiness
should
any
way
mortifie
sensuality
.
He
that
makes
any
sensual
pleasure
the
very
end
and
design
of
life
,
and
hopes
for
this
as
for
his
happiness
,
can
never
by
virtue
of
this
hope
study
to
mortifie
and
subdue
sensual
appetites
and
inclinations
:
from
whence
it
appears
,
that
that
hope
which
shall
deliver
and
purge
the
soul
from
sensual
and
corrupt
desires
,
must
be
a
hope
of
such
a
happiness
as
God
hath
promised
,
namely
the
fruition
of
God
himself
in
purity
as
well
as
immortality
.
2.
Nor
is
it
sufficient
for
this
end
,
that
it
be
a
hope
of
the
very
happiness
God
hath
promised
,
unless
it
expect
that
happiness
upon
those
terms
and
no
other
,
whereupon
't
is
promised
in
tha
Gospel
;
and
those
are
faith
working
by
love
,
those
are
,
as
God
himself
declares
,
to
deny
ungodliness
and
worldly
lusts
,
and
to
live
soberly
,
righteously
,
and
godly
in
the
world
.
Whence
that
of
the
Author
to
the
Hebrews
,
Chap.
12.
vers.
14.
Follow
peace
with
all
men
and
holiness
,
without
which
no
man
shall
see
the
Lord
.
he
that
hopes
for
happiness
without
these
terms
,
cannot
by
virtue
of
that
hope
be
any
way
moved
to
practise
these
;
so
far
is
such
a
hope
as
that
,
from
moving
men
unto
their
duties
,
that
it
gives
them
the
very
greatest
encouragement
to
live
in
the
perfect
neglect
of
them
.
What
need
they
to
deny
themselves
,
and
their
vicious
appetite
and
desires
?
What
need
they
to
offer
any
violence
to
their
sinful
lusts
and
inclinations
?
Why
should
they
part
with
a
right
hand
,
why
should
they
pluck
out
a
right
eye
,
forego
the
pleasure
,
lose
the
profit
of
any
lust
,
if
they
can
hope
for
eternal
Glory
in
the
fruition
of
their
lusts
,
and
reconcile
the
hopes
of
Heaven
with
all
the
desires
of
flesh
and
blood
,
and
soft
indulgence
to
those
desires
?
From
whence
I
conclude
,
that
that
hope
,
which
purges
the
hearts
and
lives
of
men
,
must
be
a
hope
of
that
happiness
that
God
hath
promised
upon
those
terms
,
and
those
only
,
whereupon
't
is
promised
in
the
Gospel
.
3.
And
yet
further
we
must
observe
,
that
it
is
only
a
firm
assurance
of
arriving
at
that
eternal
happinefs
upon
the
performance
of
those
terms
,
that
shall
enable
us
to
perform
them
.
Conjecture
is
too
weak
a
thing
to
overcome
those
strong
temptations
,
that
dare
men
into
sin
and
folly
.
No
man
will
deny
himself
what
he
feels
to
gratifie
his
sensual
appetites
at
the
present
,
upon
meer
guess
of
what
may
possibly
be
hereafter
.
Strong
desires
are
not
subdued
by
weak
hopes
.
Men
will
not
deny
their
present
ease
,
their
present
pleasures
,
their
present
joys
,
though
never
so
contrary
to
the
Gospel
,
upon
meer
probabilities
and
peradventures
;
they
will
be
sure
of
something
future
,
before
they
part
with
what
they
have
;
they
will
be
sure
of
something
better
,
before
they
forsake
what
they
feel
or
apprehend
to
be
good
and
useful
at
the
present
.
And
it
was
want
of
this
assurance
in
the
Philosophy
of
former
days
that
made
its
Precepts
and
Institutions
so
ineffectual
in
the
World
,
and
so
Lactantius
then
observed
.
Omnia
ibi
conjecturis
aguntur
,
&
ideo
nemo
paret
,
quia
nemo
vult
in
incertum
laborare
.
Philosophy
affords
but
meer
conjecture
in
the
point
of
suture
life
and
happiness
,
and
therefore
no
man
observes
its
precepts
,
because
no
man
will
labour
at
all
adventures
.
From
whence
I
conclude
,
that
that
hope
which
shall
effectually
perswade
with
men
to
obey
the
Precepts
of
our
Lord
,
to
cleanse
themselves
from
all
filthiness
of
flesh
and
spirit
,
must
be
a
firm
and
strong
assurance
of
gaining
the
happiness
God
hath
promised
upon
the
terms
that
he
requires
,
sincere
obedience
to
his
Precepts
.
4.
But
now
because
it
is
impossible
for
flesh
and
blood
in
this
degenerate
state
of
man
,
and
in
the
midst
of
these
temptations
,
which
daily
assault
him
in
this
state
,
sincerely
to
obey
those
Precepts
without
the
assistance
of
Gods
Spirit
;
there
is
yet
a
further
qualification
that
is
required
in
that
hope
which
shall
enable
us
so
to
do
,
which
is
,
that
it
wholly
grounds
it self
upon
the
promise
of
Gods
grace
,
and
moves
a
man
to
apply
to
God
for
the
assistance
and
help
thereof
in
the
purifying
of
his
heart
and
life
.
Nature
will
never
raise
it self
to
a
supernatural
state
of
life
,
or
to
a
supernatural
end
.
Man
is
of
the
earth
earthy
,
and
in
no
capacity
so
to
elevate
his
own
thoughts
,
so
to
advance
his
own
desires
,
as
to
prepare
and
fit
himself
for
that
happiness
which
lies
in
likeness
to
God
himself
,
in
perfect
purity
and
incorruption
,
without
the
assistance
of
Gods
grace
.
And
therefore
that
hope
must
of
necessity
be
successless
,
must
fail
to
cleanse
and
purge
our
hearts
,
to
purifie
us
as
God
is
pure
,
which
shall
not
be
so
far
instructed
as
to
teach
us
to
apply
to
God
for
the
assistance
of
his
Spirit
in
a
work
above
the
power
of
Nature
.
But
now
(
to
recollect
the
summ
of
what
I
have
said
upon
this
point
)
that
hope
which
fixes
on
that
happiness
which
God
hath
promised
in
the
Gospel
,
consisting
in
purity
and
immortality
;
which
is
a
hope
of
this
happiness
upon
those
terms
,
and
those
only
,
whereupon
it
is
there
promised
to
us
;
which
is
a
firm
and
full
assurance
of
that
happiness
upon
the
performance
of
those
terms
;
which
grounds
it self
upon
the
assistance
of
Gods
Spirit
in
that
performance
(
and
therefore
moves
to
apply
to
God
by
fervent
prayer
for
the
attaining
of
that
assistance
,
which
is
never
denied
when
so
desired
)
that
is
the
hope
the
Apostle
intends
in
these
words
,
that
is
,
the
hope
that
purifies
us
as
God
is
pure
.
Which
leads
me
to
the
second
general
.
2.
Where
I
am
to
shew
the
several
ways
,
whereby
it
hath
these
effects
upon
us
,
and
these
I
refer
to
two
particulars
.
1.
This
hope
moves
and
excites
to
strong
endeavours
in
order
unto
this
end
,
namely
the
purifying
of
our selves
.
2.
It
is
of
such
a
nature
as
cannot
but
render
those
endeavours
truly
effectual
unto
that
end
.
1.
It
moves
to
strong
endeavours
in
order
unto
this
great
design
which
is
the
purifying
of
our selves
from
all
our
inordinate
lusts
and
passions
;
and
the
reason
is
,
because
it
hath
firmly
fixed
the
soul
upon
future
glory
and
immortality
,
as
its
only
happiness
and
perfection
,
the
only
thing
that
is
fit
or
worthy
to
be
made
the
end
and
design
of
life
,
and
also
fixt
and
setled
this
as
a
most
sure
and
certain
truth
,
that
the
purifying
of
a
mans
heart
and
life
,
according
to
the
Laws
of
Christ
,
is
the
only
and
certain
way
of
attaining
to
that
bliss
and
happiness
.
God
hath
made
us
all
of
such
a
nature
,
that
we
cannot
forbear
to
love
our selves
,
nor
can
that
creature
forbear
to
desire
his
own
happiness
,
that
cannot
forbear
to
love
himself
;
nor
can
the
desires
of
that
enjoyment
,
wherein
a
man
hath
placed
his
happiness
,
cease
to
urge
and
press
endeavours
in
order
to
the
attainment
of
it
.
Suppose
we
then
that
a
man
believe
that
true
happiness
lies
in
the
purity
and
immortality
,
that
God
hath
promised
in
his
Kingdom
;
suppose
he
believe
that
a
holy
life
is
the
only
means
to
attain
this
happiness
;
suppose
these
things
fixed
and
setled
upon
his
heart
by
the
operation
of
Gods
Spirit
;
can
we
imagine
but
that
the
hope
of
such
an
end
should
most
effectually
excite
and
move
him
to
purifie
himself
as
God
is
pure
?
Will
he
not
be
content
to
resist
his
sinful
lusts
and
appetites
,
subdue
his
inordinate
inclinations
,
in
consideration
of
such
a
happiness
?
Will
he
not
be
content
to
deny
himself
all
the
unlawful
joys
and
pleasures
,
all
the
poor
and
mean
advantages
that
any
sin
can
offer
to
him
in
the
stedfast
view
and
hope
of
it
?
Will
he
think
any
loss
or
disadvantage
that
a
holy
life
can
bring
upon
him
,
to
be
compared
with
the
loss
of
it
?
Will
he
think
it
much
to
suffer
the
loss
of
wealth
,
or
honour
,
or
life
it self
,
rather
than
that
of
eternal
glory
,
if
he
cannot
retain
the
possession
of
one
without
plain
forfeiture
of
all
his
title
to
the
other
?
If
he
must
abandon
one
of
these
,
can
he
doubt
whether
he
shall
reject
?
and
that
under
full
and
clear
conviction
wrought
by
the
very
grace
of
God
(
which
we
suppose
in
this
hope
)
that
he
cannot
retain
them
both
together
?
I
may
boldly
say
,
supposing
the
things
I
have
supposed
in
this
hope
,
he
can
no
more
refuse
to
do
,
or
yet
suffer
whatsoever
can
be
proposed
unto
him
in
this
life
,
rather
than
forfeit
that
to
come
,
than
he
can
put
off
humane
nature
,
than
he
can
cease
to
be
a
man
,
and
forbear
to
desire
his
own
happiness
.
The
stable
hopes
of
Eternal
Glory
,
of
the
fruition
of
Gods
presence
in
perfect
purity
and
immortality
,
will
recommend
that
purity
to
him
as
an
essential
part
of
happiness
and
felicity
;
it
will
also
teach
him
to
do
and
suffer
whatsoever
is
requisite
to
obtain
so
great
a
happiness
and
felicity
.
Thus
Moses
esteemed
the
reproach
of
Christ
greater
riches
than
the
treasures
of
Aegypt
,
for
he
had
respect
unto
the
recompence
of
the
reward
,
Heb.
11.26
,
So
Christ
himself
for
that
joy
that
was
set
before
him
endured
the
Cross
despising
the
shame
,
Heb.
12.2
.
So
did
S.
Stephen
part
with
his
life
in
view
of
the
glory
which
he
saw
,
Acts
7.6
and
that
with
such
content
and
charity
,
that
he
prayed
for
the
very
men
that
stoned
him
,
Lord
lay
not
this
sin
to
their
charge
.
So
did
the
rest
of
Christs
followers
in
the
Primitive
Ages
of
Christianity
rather
chuse
to
part
with
their
very
lives
,
as
well
as
their
other
advantages
in
the
World
,
than
with
their
title
to
future
Glory
.
They
all
judged
as
S.
Paul
did
,
the
suffering
of
this
present
time
were
not
worthy
to
be
compared
with
the
Glory
that
should
be
revealed
in
them
,
Rom.
8.18
.
which
is
a
sufficient
demonstration
what
strong
endeavours
,
to
do
and
suffer
the
will
of
God
,
and
that
in
very
greatest
tryals
,
flow
from
the
firm
and
stable
hopes
of
future
bliss
and
immortality
.
2.
Add
hereunto
in
the
second
place
,
that
the
nature
of
that
hope
is
such
,
as
that
it
doth
not
only
move
to
such
endeavours
,
but
likewise
carries
that
in
it
which
cannot
but
render
them
efficacious
in
the
subduing
every
lust
,
in
the
producing
of
every
grace
,
in
the
accomplishing
every
thing
requisite
unto
Life
Eternal
.
For
besides
,
that
the
hope
I
have
described
is
always
quickned
and
encouraged
by
the
operation
of
Gods
Spirit
,
which
makes
it
powerful
for
the
purifying
of
mens
hearts
and
lives
;
it
takes
the
very
force
and
sting
out
of
all
the
temptations
of
this
World
,
whether
they
lye
in
the
good
or
evil
,
in
the
hopes
or
fears
of
things
below
.
1.
It
destroys
the
force
of
those
temptations
,
that
arise
from
wealth
,
and
power
,
and
honour
,
from
sensual
pleasures
,
and
satisfactions
,
by
raising
the
thoughts
and
desires
of
men
,
and
transferring
them
to
the
things
above
.
So
it
subdues
those
Capital
Lusts
,
the
lust
of
the
flesh
,
the
lust
of
the
eye
,
and
pride
of
life
,
Sensuality
,
Avarice
,
and
Ambition
,
and
all
the
spawn
of
these
Vices
,
Fraud
,
Oppression
,
and
Revenge
,
Envy
,
Malice
,
and
Animosity
.
So
it
begets
the
Graces
contrary
to
all
these
Vices
,
Charity
,
Purity
,
and
Humility
.
For
no
man
that
hath
placed
his
hope
upon
Eternal
Life
and
Glory
as
his
only
happiness
and
felicity
,
as
his
supreme
and
sovereign
good
,
can
so
esteem
the
perishing
pleasures
,
the
fading
profits
of
this
World
,
as
to
envy
those
that
abound
in
them
,
or
despise
those
that
have
them
not
;
much
less
to
deceive
,
or
to
oppress
,
to
lie
,
or
flatter
,
or
dissemble
,
to
defame
,
or
reproach
his
Neighbour
,
to
do
an
injury
,
or
deny
a
favour
to
attain
them
.
And
hence
it
is
that
this
hope
makes
men
plain
,
and
simple
hearted
,
makes
them
merciful
,
kind
,
and
gentle
,
makes
them
pure
and
heavenly
minded
.
It
elevates
the
mind
,
raises
the
thoughts
,
inlarges
the
heart
,
alters
the
frame
of
mans
nature
,
and
makes
him
imitate
that
God
,
in
whom
he
hath
setled
all
his
trust
,
and
in
conformity
to
whose
likeness
with
the
enjoyment
of
his
presence
,
he
hath
placed
all
his
joy
and
happiness
.
And
thus
doth
the
hope
of
this
happiness
raise
him
above
the
force
and
power
of
those
temptations
,
that
the
profits
or
pleasures
of
this
world
can
offer
or
suggest
unto
him
.
2.
Nor
is
it
any
thing
less
effectual
in
securing
him
from
the
loss
of
innocence
by
those
that
arise
from
the
evils
of
it
,
reproach
or
poverty
,
or
death
it self
,
or
any
of
those
many
calamities
which
may
assault
him
in
the
world
.
He
knows
these
things
cannot
deprive
him
of
that
glory
,
wherein
he
hath
placed
all
his
happiness
;
he
knows
they
will
shortly
have
an
end
:
in
the
mean
time
he
is
content
rather
to
suffer
all
the
evils
that
the
present
world
can
bring
upon
him
,
than
the
loss
of
the
hope
of
life
eternal
.
This
hope
gives
him
strength
and
courage
,
it
gives
him
patience
and
resignation
to
his
will
,
from
whom
he
expects
eternal
glory
,
and
an
increase
of
that
glory
,
as
a
reward
for
all
his
patience
and
perseverance
in
well
doing
under
all
his
sufferings
in
the
world
.
Besides
,
that
God
never
fails
to
bless
and
streng●●●n
those
persons
that
patiently
suffer
his
will
with
the
joys
and
comforts
of
his
Spirit
;
as
the
Apostle
himself
assures
us
,
Rom.
5.2
,
3
,
and
following
verses
,
We
rejoyce
in
the
hope
of
the
glory
of
God
,
and
not
so
only
,
but
we
glory
in
tribulations
also
,
knowing
that
tribulation
worketh
patience
,
and
patience
,
experience
,
and
experience
hope
and
hope
maketh
not
ashamed
;
because
the
love
of
God
is
shed
abroad
in
our
hearts
by
the
Holy
Ghost
,
which
is
given
unto
us
.
The
summ
is
this
,
the
stable
hope
of
eternal
glory
in
the
fruition
of
God
himself
in
perfect
purity
and
immortality
,
renders
the
man
possessed
with
it
,
so
indifferent
to
this
world
,
as
to
pursue
and
to
enjoy
the
good
of
it
with
great
sobriety
and
moderation
,
without
sensuality
,
fraud
,
or
injury
,
without
animosity
,
pride
,
or
envy
,
with
purity
,
gentleness
,
and
Christian
charity
.
It
renders
him
so
indifferent
to
it
,
as
to
endure
the
evil
of
it
with
constancy
,
patience
,
and
perseverance
,
in
all
simplicity
and
integrity
.
By
these
he
is
so
endeared
to
God
,
that
as
he
before
gave
him
the
assistance
of
his
Spirit
,
so
he
gives
him
now
the
joys
thereof
in
the
testimony
of
his
love
to
him
;
which
love
still
further
excites
a
mutual
have
to
God
,
and
also
to
men
for
his
sal●●●
and
by
these
means
further
improves
all
his
graces
,
and
purifies
him
as
God
is
pure
;
which
is
the
second
of
those
generals
which
I
propounded
to
consider
.
And
now
to
conclude
with
some
reflections
upon
the
words
.
1.
If
every
man
that
hath
this
hope
,
purifie
himself
as
God
is
pure
,
then
first
of
all
hence
it
appears
,
that
whosoever
doth
not
this
,
whosoever
indulges
his
sinful
lusts
,
hath
not
really
that
hope
,
as
it
hath
been
described
unto
you
,
he
either
hopes
for
nothing
at
all
after
this
life
,
or
for
another
kind
of
happiness
than
that
is
,
which
God
hath
promised
,
or
to
gain
it
without
a
holy
life
,
or
so
to
live
without
the
assistance
of
Gods
grace
and
application
to
God
for
it
,
or
he
reels
and
staggers
in
his
hope
,
and
is
not
firm
and
stable
in
it
.
Some
or
other
of
these
defects
do
always
attend
that
hope
,
which
doth
not
purifie
and
reform
the
lives
,
and
hearts
,
and
spirits
of
men
;
and
that
which
I
take
to
be
the
general
and
great
defect
in
those
that
profess
the
Christian
Faith
is
,
that
they
hope
for
life
eternal
without
performing
those
conditions
,
whereupon
it
is
promised
in
the
Gospel
,
namely
,
repentance
and
reformation
.
Although
there
be
scarce
one
single
page
in
the
whole
Gospel
,
wherein
it
is
not
expresly
said
,
or
clearly
implied
,
that
no
man
shall
ever
be
admitted
into
eternal
bliss
and
glory
,
who
doth
not
yield
sincere
obedience
to
Christs
precepts
,
and
purifie
himself
as
God
is
pure
;
yet
will
they
not
see
what
is
most
visible
,
they
will
not
believe
what
is
revealed
,
they
will
trust
to
a
fruitless
,
liveless
Faith
,
or
to
some
Penances
,
and
Satisfactions
,
and
Commutations
made
with
God
,
doing
what
he
hath
not
required
instead
of
what
he
hath
commanded
.
No
perswasions
shall
prevail
to
move
and
excite
them
to
do
this
,
no
reasons
,
arguments
,
or
demonstration
,
no
not
the
express
words
of
God
,
that
it
is
necessary
to
be
done
;
or
to
forbear
to
censure
them
as
enemies
to
the
grace
of
God
,
who
do
with
clear
and
express
Scripture
shew
the
absolute
necessity
of
it
.
They
blindly
and
wilfully
shut
their
eyes
to
the
light
that
shines
as
clear
as
day
in
the
very
Oracles
of
God
himself
,
and
so
they
stumble
,
and
fall
,
and
perish
,
and
brand
,
and
revile
all
those
persons
,
who
refuse
to
erre
and
perish
with
them
.
2.
But
secondly
,
if
every
man
that
hath
the
hope
before
described
,
purifie
himself
as
God
is
pure
:
Hence
we
learn
the
great
advantage
the
Gospel
gives
us
for
the
purifying
of
our
hearts
and
lives
.
For
it
hath
given
the
firmest
reasons
to
settle
that
very
hope
upon
,
and
qualifie
it
with
the
very
conditions
which
may
make
it
useful
and
efficacious
to
purge
and
cleanse
us
from
all
filthiness
of
flesh
and
spirit
.
The
Gospel
hath
promised
eternal
glory
upon
these
conditions
;
and
no
other
;
it
hath
also
promised
the
Spirit
of
God
to
them
that
ask
it
,
to
enable
them
to
yield
sincere
obedience
to
Christs
precepts
,
that
is
,
to
perform
those
conditions
.
The
Gospel
hath
given
firm
foundations
of
that
true
and
powerful
hope
,
which
,
where
it
is
,
never
fails
to
purge
the
impure
,
to
humble
the
proud
,
to
soften
the
hard
,
and
bring
them
to
eternal
happiness
.
3.
But
what
then
?
what
if
the
Gospel
have
done
this
?
done
it
to
infinite
satisfaction
to
all
that
believe
and
entertain
it
.
Why
then
,
take
heed
of
departing
from
the
living
God
by
an
evil
heart
of
unbelief
.
Take
heed
lest
a
promise
being
left
you
of
entring
into
eternal
rest
,
any
of
you
should
come
short
of
it
.
Fix
your
hope
on
eternal
glory
,
but
hope
not
for
it
on
other
terms
than
those
whereupon
it
is
promised
to
you
,
than
in
obedience
to
our
Lord
,
than
in
conformity
to
Gods
image
,
than
in
mitation
of
that
God
of
whom
you
expect
and
hope
for
it
.
Fix
and
settle
this
kind
of
hope
in
the
very
bottom
of
your
hearts
,
and
when
you
have
done
,
use
it
in
every
part
of
your
lives
,
and
live
by
the
power
and
virtue
of
it
.
Ask
its
counsel
in
all
the
temptations
that
any
forbidden
joys
or
pleasures
,
any
unlawful
gains
or
profits
offer
to
you
,
and
it
will
confute
and
resist
them
all
;
it
will
not
suffer
you
to
embrace
a
trifle
,
a
shadow
,
a
perishing
vanity
instead
of
eternal
life
and
glory
.
Ask
its
counsel
in
all
the
temptations
whereby
the
dangers
of
the
world
may
attempt
your
innocence
and
integrity
,
and
it
will
resist
them
also
,
and
make
you
chuse
rather
to
suffer
the
greatest
evils
in
this
life
with
patience
,
courage
,
and
perseverance
in
your
duties
,
than
lose
your
part
in
Gods
Kingdom
.
It
will
subdue
and
overcome
all
the
inordinate
desires
and
appetites
of
the
fruitions
of
this
world
.
It
will
remove
the
fears
and
dreads
of
all
its
sufferings
and
calamities
.
It
will
make
you
sober
,
just
,
and
holy
.
It
will
make
you
wise
,
and
strong
,
and
patient
.
It
will
establish
you
in
obedience
,
and
place
and
settle
you
in
that
Kingdom
,
which
is
in
righteousness
,
peace
and
joy
in
the
Holy
Ghost
.
The
Eighth
Sermon
.
Galat.
5.13
.
Ye
have
been
called
unto
liberty
,
only
use
not
your
liberty
for
an
occasion
to
the
flesh
.
ALthough
the
Law
given
by
Moses
was
so
heavy
a
yoke
upon
the
Jews
,
that
they
themselves
,
who
were
otherwise
apt
to
glory
in
it
,
sometimes
complained
of
the
burden
of
it
,
saying
,
What
a
weariness
is
it
?
Malach.
1.13
.
Yet
were
there
some
of
the
very
Gentiles
,
and
these
converted
to
Christianity
,
who
were
willing
enough
to
embrace
that
yoke
,
which
the
Jews
themselves
were
not
able
to
bear
.
S.
Paul
had
no
sooner
planted
the
Gospel
amongst
the
Galatians
,
a
Colony
of
Gauls
seated
in
Asia
;
but
there
arose
some
false
Apostles
amongst
these
Converts
to
Christianity
,
who
taught
the
necessity
of
Circumcision
,
pretending
they
could
not
be
saved
without
it
,
and
so
fuccessful
was
this
attempt
(
as
strong
pretences
use
to
be
upon
ignorant
and
unsetled
minds
)
that
the
Galatians
began
to
waver
,
and
yield
themselves
to
the
importunity
of
those
that
opposed
the
Apostles
Doctrine
.
Upon
this
account
he
stirs
them
up
to
stand
fast
in
the
liberty
,
wherewith
Christ
hath
made
us
free
,
and
that
they
should
not
suffer
themselves
to
be
intangled
again
with
the
yoke
of
bondage
,
v.
1.
of
this
Chapter
.
And
because
they
might
judge
that
Circumcision
was
less
troublesom
,
and
more
needful
than
the
other
Rites
of
Moses
his
Law
,
he
assures
them
that
they
that
submitted
themselves
to
that
institution
of
the
Law
,
left
all
the
advantages
of
the
Gospel
,
Behold
,
I
Paul
say
unto
you
,
That
if
ye
be
circumcised
,
Christ
shall
profit
you
nothing
,
v.
2.
And
this
he
proves
in
the
next
words
.
For
I
testifie
again
to
every
man
that
is
circumcised
,
that
he
is
a
debtor
to
the
whole
Law
:
that
is
to
say
,
to
all
the
rest
of
its
ritual
Precepts
,
and
to
the
penal
Sanction
it self
in
all
its
rigour
and
severity
;
and
therefore
no
gainer
by
the
Gospel
.
And
having
shewed
in
the
following
verses
,
what
is
the
summ
of
Christianity
,
namely
,
faith
working
by
love
;
having
perswaded
them
to
persist
in
the
Faith
,
which
he
himselfe
had
taught
them
,
having
sharply
censured
the
false
Apostles
,
who
laboured
to
pervert
that
Faith
,
he
adds
what
you
read
in
vers.
13.
For
Brethren
ye
have
been
called
unto
liberty
,
only
use
not
your
liberty
for
an
occasion
to
the
flesh
.
In
which
words
we
may
observe
these
two
things
.
-
1.
An
assertion
of
the
liberty
wherein
the
Gospel
of
Christ
hath
placed
us
:
Ye
have
been
called
unto
liberty
.
-
2.
A
caution
against
the
abuse
of
this
liberty
:
Only
use
not
your
liberty
for
an
occasion
to
the
flesh
.
1.
The
former
of
these
,
the
liberty
wherein
the
Gospel
hath
placed
us
,
might
be
represented
in
more
particulars
than
the
time
will
allow
me
to
consider
;
and
therefore
I
shall
confine
my self
to
those
two
special
instance
of
it
,
which
are
much
considered
in
the
Epistle
.
1.
Liberty
from
the
numerous
precepts
,
wherewith
the
Law
perplexed
the
Jews
in
things
indifferent
in
themselves
.
2.
And
then
relaxation
of
the
rigour
of
the
penal
Sanction
of
the
Law
.
1.
The
former
instance
of
Christian
Liberty
is
far
greater
,
than
is
usually
taken
notice
of
,
as
will
appear
,
if
we
consider
that
there
was
scarce
any
one
instance
of
Life
,
and
Action
,
Religious
,
Moral
,
Civil
,
or
Natural
,
wherein
the
Law
given
by
Moses
did
not
scrupulously
charge
and
oblige
the
Conscience
.
The
Jewish
Writers
reckon
six
hundred
and
thirteen
Precepts
in
Moses
his
Law
,
most
of
which
were
meer
restrictions
of
that
liberty
,
which
natural
Religion
,
nay
which
Christianity
it self
allows
.
It
would
tire
your
patience
to
hear
a
Catalogue
of
all
these
positive
institutions
,
and
therefore
I
shall
only
remark
a
few
particulars
in
several
kinds
,
1.
And
first
of
all
their
solemn
and
publick
worship
of
God
chiefly
consisted
in
gifts
,
and
sacrifices
,
which
they
might
not
offer
in
any
place
,
which
they
should
judge
the
most
convenient
,
but
at
the
place
which
God
should
chuse
,
which
afterwards
proved
to
be
Jerusalem
.
Every
adult
,
or
grown
man
,
was
here
to
appear
thrice
in
the
year
,
and
none
to
appear
empty
handed
,
none
to
make
his
address
to
God
without
a
sacrifice
for
acceptance
;
a
burnt-offering
,
and
a
peace-offering
,
besides
a
sacrifice
for
expiation
in
the
cases
wherein
the
Law
required
it
;
which
cases
were
exceeding
numerous
.
These
sacrifices
were
to
be
free
from
blemish
,
and
these
blemishes
were
very
many
,
and
so
were
the
several
rules
prescribed
in
offering
,
killing
,
and
consuming
every
sacrifice
made
to
God
,
all
which
things
rendred
Gods
service
under
the
Law
,
a
far
more
nice
and
scrupulous
thing
than
Christianity
now
makes
it
.
2.
Next
to
the
several
rites
of
worship
enjoyned
the
Jews
by
Moses
his
Law
,
I
might
instance
in
the
scrupulous
precepts
,
which
much
perplexed
their
moral
actions
:
for
there
were
few
moral
duties
,
which
were
not
nicely
circumscribed
,
and
punctually
determined
in
point
of
circumstance
:
The
several
dues
of
the
Priests
,
and
Levites
,
their
very
Charities
to
the
poor
were
so
determined
in
point
of
time
,
so
circumstantiated
in
point
of
place
,
so
scrupulously
limited
and
prescribed
,
as
made
it
hard
to
avoid
offence
in
the
greatest
heed
and
observation
;
as
will
appear
from
several
instances
which
I
shall
hereafter
mention
to
you
.
3.
Nor
were
they
thus
▪
perplexed
and
disciplined
with
abundance
of
nice
and
scrupulous
Laws
in
the
worship
of
God
,
and
morality
only
,
but
in
all
their
other
affairs
also
.
1.
They
could
not
so
much
as
build
a
house
,
but
after
a
certain
form
and
maner
,
with
Battlements
added
to
the
roof
,
Deut.
22.8
.
They
might
not
dwell
in
the
house
they
had
built
(
at
least
as
they
interpret
Moses
)
without
certain
Schedules
of
the
Law
affixed
to
the
gates
and
parts
of
their
doors
,
Deut.
6.9
.
Their
houses
were
subject
to
disease
,
that
is
to
say
,
to
the
Plague
of
Leprosie
,
as
well
as
themselves
to
be
pulled
down
,
where
they
were
not
cured
,
and
in
case
of
cure
to
be
purged
,
and
cleansed
by
divers
rites
and
expiations
,
Levit.
14.
2.
They
were
not
without
restraint
of
Law
in
the
cloaths
wherewith
they
covered
themselves
.
They
might
not
put
on
any
garment
of
linnen
and
woollen
wove
together
:
they
were
to
edge
their
cloaths
with
fringes
:
they
were
(
as
themselves
expound
the
Law
)
to
wear
certain
Schedules
of
the
Law
upon
their
foreheads
,
and
their
arms
,
which
are
stiled
Phylacteries
in
the
Gospel
,
Matt.
23.
3.
Their
meat
,
and
the
preparation
of
it
were
bounded
with
far
more
numerous
Laws
than
any
thing
which
I
have
yet
mentioned
.
It
would
be
infinite
to
give
an
account
of
the
several
kinds
of
living
creatures
,
the
flesh
whereof
were
by
the
Law
judged
unclean
;
and
the
blood
and
tallow
of
the
clean
,
yea
the
flesh
it self
in
several
cases
,
might
not
be
eaten
upon
pain
of
death
.
4.
Nor
was
the
preparation
of
their
food
any
freer
from
the
scruple
of
Law
,
than
their
food
it self
.
They
might
not
join
divers
kind
of
Creatures
,
as
an
Ox
and
an
Ass
,
in
the
same
yoke
:
They
might
not
set
their
Orchards
or
Vineyards
with
divers
kind
of
plants
together
,
nor
eat
of
the
fruit
of
the
three
first
years
,
nor
of
the
fourth
but
at
Jerusalem
,
They
were
forbidden
to
sow
their
fields
with
several
kinds
,
or
sorts
of
seed
;
nor
might
they
either
plow
,
or
sow
,
either
in
the
seventh
,
or
fiftieth
year
.
They
could
not
reap
where
they
had
sowed
,
nor
gather
the
fruits
where
they
had
planted
without
the
observation
of
such
rules
,
as
were
troublesom
at
least
in
point
of
circumstance
.
A
corner
of
the
field
,
Olive-yard
,
and
Vineyard
was
not
to
be
reaped
,
or
gathered
at
all
,
but
left
behind
them
for
the
poor
;
they
might
not
glean
where
they
did
reap
,
or
gather
the
fruits
,
either
in
their
fields
,
or
their
plantations
.
They
might
not
stoop
to
take
up
any
little
quantity
of
what
might
chanceably
fall
in
gathering
.
If
they
had
forgotten
a
sheaf
of
Corn
,
they
might
not
return
again
to
fetch
it
,
Such
were
the
scruples
which
encumbered
them
in
their
very
Charities
to
the
poor
.
After
they
had
gathered
in
their
fruits
,
they
might
not
apply
them
to
their
use
,
before
they
had
separated
divers
portions
for
other
uses
.
First
a
portion
to
be
carried
up
to
the
Temple
,
and
there
presented
before
the
Altar
;
Then
another
portion
for
the
Priests
,
to
be
given
to
them
in
the
Country
,
neither
of
which
was
to
be
less
than
a
sixtieth
part
of
all
their
fruits
by
the
Decree
of
their
wise
men
;
Then
a
first
Tythe
to
be
given
to
the
Levite
;
then
another
Tythe
two
years
together
to
be
carried
to
Jerusalem
(
in
kind
,
or
value
)
and
there
spent
;
and
the
third
year
given
to
the
poor
of
the
Land
.
After
all
this
,
whensoever
they
kneaded
a
mass
of
dough
:
a
part
must
be
separated
for
the
Priest
:
Whensoever
they
killed
of
the
herd
,
or
flock
,
the
Priest
was
to
have
his
share
in
that
.
It
would
be
endless
to
reckon
up
all
particulars
in
this
kind
.
The
general
account
is
thus
stated
by
the
Jews
,
the
Poor
had
nine
several
gifts
allotted
them
by
a
standing
Law
,
three
in
the
Field
,
four
in
the
Vineyard
,
two
in
Plantations
of
other
kinds
,
besides
the
second
Tythe
every
third
year
:
the
Levites
had
the
Tythe
of
all
the
fruits
that
were
considerable
;
the
Priests
had
four
and
twenty
other
dues
,
all
but
one
at
the
peoples
charge
,
and
of
the
dues
that
were
so
charged
,
one
was
the
flesh
of
the
expiatory
Sacrifices
,
and
these
Sacrifices
were
required
for
above
fifty
kinds
of
sins
.
But
that
,
which
I
now
insist
upon
,
is
not
the
greatness
of
the
expence
,
which
the
Law
charged
upon
the
Jews
,
but
that
all
their
Offices
of
Love
and
Charity
were
so
circumstantiated
by
the
Law
,
that
they
,
who
had
the
best
inclinations
to
these
duties
in
the
general
,
must
of
necessity
be
much
encumbered
by
the
circumstances
which
the
Law
required
in
the
exact
performance
of
them
.
5.
Add
hereunto
the
numerous
Rites
prescribed
to
the
Jews
in
the
very
culture
of
their
bodies
,
and
that
in
the
very
minutest
things
.
They
could
not
so
much
as
cut
their
hair
,
or
shave
their
beards
but
under
the
restraint
and
scruple
of
Law
,
Levit.
19.27
.
They
were
not
begotten
,
they
were
not
born
without
a
ritual
stain
upon
their
parents
;
every
woman
that
had
brought
forth
a
child
was
to
take
a
journey
to
Jerusalem
to
sacrifice
for
her
purification
;
and
the
child
it self
was
to
be
redeemed
with
a
certain
price
,
if
it
were
a
son
,
and
her
first-born
.
And
now
that
I
have
mentioned
Purification
,
what
shall
I
say
of
the
numerous
cases
wherein
the
Jews
were
made
unclean
by
the
sentence
and
judgment
of
the
Law
?
What
shall
I
say
of
the
several
Washings
,
the
several
Sacrifices
,
sometimes
required
to
purge
and
make
them
clean
again
?
What
shall
I
say
of
their
confinement
,
and
separation
from
the
Congregation
,
during
the
time
they
were
unclean
?
The
Jews
observe
that
there
were
eleven
general
Fountains
(
so
they
stile
them
)
of
pollution
,
and
these
generals
were
almost
infinite
in
their
particular
parts
and
branches
.
If
a
man
had
touched
an
unclean
creature
,
or
any
of
the
clean
,
which
died
of
themselves
;
if
he
had
touched
a
dead
mans
body
,
or
any
thing
else
which
that
had
touched
;
if
he
had
an
issue
of
blood
in
himself
,
or
had
touched
another
that
had
such
an
issue
,
or
any
thing
else
,
which
he
had
touched
.
In
these
and
innumerable
other
cases
he
was
by
the
Law
pronounced
unclean
,
and
being
unclean
,
upon
pain
of
death
to
purge
himself
,
sometimes
by
Sacrifice
,
sometimes
by
the
water
of
separation
,
always
by
bathing
himself
in
water
.
Time
would
fail
me
,
if
I
should
insist
upon
all
the
minute
and
scrupulous
Rites
which
the
Law
of
Moses
enjoyned
the
Jews
:
and
indeed
I
have
said
enough
already
in
order
to
my
present
purpose
.
For
,
as
it
appears
from
what
I
have
said
,
they
could
not
legally
worship
God
without
abundance
of
nice
observances
,
wholly
indifferent
in
themselves
,
but
hard
and
troublesom
in
performance
.
They
could
not
discharge
their
moral
offices
towards
men
without
most
scrupulous
observations
in
point
of
circumstance
of
time
and
place
,
and
other
minute
considerations
.
They
could
not
manage
the
least
affairs
,
they
could
not
do
the
commonest
things
without
the
scruple
of
Law
and
Conscience
:
For
they
could
not
build
or
inhabit
their
houses
,
they
could
not
so
much
as
cloath
themselves
,
they
could
not
plow
,
nor
sow
,
nor
plant
,
they
could
not
reap
,
or
gather
in
their
fruits
;
they
could
not
eat
,
or
prepare
their
meat
;
they
could
scarce
discharge
any
one
action
,
religious
,
moral
,
civil
,
or
natural
,
but
under
the
check
of
a
positive
Law
.
And
that
which
is
further
to
be
observed
is
,
that
the
most
exact
performance
of
the
letter
of
all
these
positive
Laws
might
leave
them
vicious
and
immoral
,
full
of
hypocrisie
,
pride
,
and
malice
,
slaves
to
the
world
and
their
own
lusts
,
and
that
where
it
left
them
in
this
condition
,
it
did
neither
improve
them
in
themselves
,
nor
recommend
them
to
Gods
acceptance
,
much
less
procure
eternal
life
.
Which
plainly
appears
from
the
Scribes
and
Pharisees
,
who
although
the
most
exact
observers
of
all
these
ritual
institutions
,
were
most
impure
,
and
foul
within
,
and
least
acceptable
unto
God
.
Yet
after
all
it
was
not
needless
,
and
therefore
no
unreasonable
thing
,
that
a
people
,
amongst
whom
God
himself
in
the
first
Ages
of
their
Polity
held
the
place
of
a
Civil
Magistrate
,
a
people
prone
unto
Idolatry
,
and
living
among
idolatrous
Nations
,
should
be
thus
bound
up
by
positive
Laws
in
every
instance
of
life
and
action
;
that
so
whatsoever
they
saw
or
did
,
the
commonest
actions
in
the
world
might
put
them
in
mind
of
the
true
God
,
and
of
his
absolute
Soveraignty
over
them
.
Especially
seeing
that
their
bondage
under
this
toilsom
Dispensation
might
better
dispose
them
to
embrace
the
easier
state
of
Christianity
,
when
God
should
please
to
call
them
to
it
.
S.
Peter
tells
them
,
that
Moses
his
Law
(
meaning
its
positive
institutions
)
was
such
a
yoke
as
neither
they
nor
their
fathers
were
able
to
bear
,
Act.
15.10
.
Christ
tells
us
,
that
his
yoke
is
easie
,
and
his
burden
light
,
Mat.
11.30
.
They
were
in
bondage
under
the
elements
of
the
world
,
Gal.
4.3
.
And
as
S.
Paul
himself
stiles
them
,
under
weak
and
beggarly
elements
,
v.
9.
We
are
under
a
royal
law
,
Jam.
2.8
.
We
are
under
the
law
of
liberty
,
Jam.
1.25
.
a
Law
recommended
by
better
promises
,
a
Law
attended
with
greater
helps
,
larger
effusions
of
Gods
Spirit
,
a
Law
that
requires
little
else
,
but
what
is
immutably
good
in
itself
,
a
Law
,
that
where
it
proceeds
further
,
rests
in
few
and
easie
instances
,
in
Baptism
,
and
the
Lords
Supper
:
these
are
the
Sacraments
of
the
Gospel
;
these
are
but
two
,
and
both
of
them
easie
in
practice
,
easie
in
sense
and
signification
,
and
also
greatly
useful
to
us
both
to
oblige
us
to
our
duties
,
and
to
increase
our
strength
and
comforts
.
Such
is
the
liberty
wherein
the
Gospel
hath
placed
the
professors
of
Christianity
,
a
liberty
from
those
numerous
rights
,
those
scrupulous
precepts
and
injunctions
,
which
fettered
and
perplexed
the
Jews
in
every
instance
of
life
,
and
action
2.
Yet
secondly
there
is
a
further
liberty
,
wherein
the
Gospel
hath
placed
us
Christians
,
arising
from
the
relaxation
of
the
rigour
of
the
penal
Sanction
,
which
was
added
to
the
Law
of
Moses
.
The
Law
,
indeed
,
did
not
threaten
death
to
every
sin
,
but
in
some
cases
allowed
a
sacrifice
for
expiation
;
but
wheresoever
it
threatned
death
in
express
words
,
it
did
not
allow
repentance
it self
as
a
condition
of
remission
.
Add
hereunto
that
the
same
Law
did
threaten
death
to
abundance
of
several
kinds
of
sins
(
which
the
time
will
not
suffer
me
to
enumerate
)
whensoever
committed
against
knowledge
.
So
that
whosoever
had
so
sinned
in
any
of
those
numerous
kinds
,
had
no
dispensation
from
the
Law
,
no
not
upon
repentance
it self
,
but
was
by
the
sentence
of
the
Law
,
to
die
by
God
or
the
Magistrates
hand
.
'T
is
true
indeed
the
Law-maker
did
sometimes
,
that
is
,
in
some
extraordinary
cases
,
dispense
with
the
rigour
of
his
own
Law
.
An
example
whereof
we
have
in
David
,
who
although
he
was
the
supreme
Magistrate
(
and
therefore
not
to
account
to
men
for
his
transgression
of
the
Law
)
was
lyable
to
the
hand
of
God
,
a
punishment
threatned
in
the
Law
)
for
his
sins
in
the
matter
of
Vriah
,
yet
was
not
cut
off
by
Gods
hand
,
but
pardoned
upon
his
deep
repentance
.
But
this
pardon
was
not
the
Act
of
the
Law
it self
,
but
the
dispensation
of
the
Law-giver
.
And
so
indeed
were
these
promises
,
wherein
the
Prophets
proclaimed
pardon
,
where
the
Law
expresly
death
,
as
when
they
promised
remission
and
pardon
to
Idolaters
themselves
,
if
they
would
repent
.
For
such
was
the
rigour
of
the
Law
,
that
whensoever
it
threatned
death
,
it
did
not
dispense
with
the
guilty
person
,
no
not
upon
repentance
it self
,
not
upon
amendment
,
and
reformation
.
This
is
the
meaning
of
the
Apostle
,
when
he
saith
,
that
the
Law
worketh
wrath
,
Rom.
4.15
.
when
he
stiled
it
the
ministration
of
condemnation
,
2.
Cor.
3.9
.
This
is
the
reason
,
why
having
opposed
it
to
the
Gospel
,
as
the
letter
unto
the
Spirit
,
he
further
adds
,
that
the
letter
killeth
,
but
that
the
spirit
giveth
life
,
vers
.
6.
of
the
same
Chapter
:
this
is
the
reason
,
why
Christ
is
said
to
have
come
in
the
flesh
to
deliver
them
,
who
through
fear
of
death
were
all
their
life
time
subject
to
bondage
,
Heb.
2.15
.
For
as
the
Law
threatned
death
to
very
numerous
kinds
of
sin
:
so
it
admitted
no
expiation
,
no
sacrifice
,
no
repentance
unto
life
,
where
it
expresly
threatned
death
,
and
here
was
the
rigour
of
the
Law
.
Now
the
Gospel
,
on
the
other
hand
,
although
it
threaten
Eternal
Death
to
obstinate
,
and
impenitent
sinners
;
yet
it
allows
,
and
accepts
repentance
as
a
condition
of
remission
in
all
degrees
and
kinds
of
sin
,
wherein
the
Law
did
not
allow
it
as
to
the
punishment
it
threatned
.
And
this
is
the
thing
which
S.
Paul
suggests
,
Act.
13.38
.
Be
it
known
unto
you
therefore
,
men
and
brethren
,
that
through
this
man
(
that
is
,
through
Christ
)
is
preached
unto
you
forgiveness
of
sins
,
and
by
him
all
that
believe
are
justified
from
all
those
things
,
from
which
ye
could
not
be
justified
by
the
law
of
Moses
.
There
were
numerous
sins
from
which
the
Law
did
not
absolve
the
offending
person
.
The
Law
did
never
absolve
,
or
justifie
,
where
a
man
had
wittingly
committed
a
sin
,
to
which
that
Law
threatned
excision
,
but
left
him
without
any
promise
of
pardon
to
the
Soveraignty
of
the
Law-maker
.
Whereas
the
Gospel
in
express
words
admits
repentance
and
reformation
as
a
condition
of
forgiveness
in
all
those
kinds
and
degrees
of
sin
:
no
sin
so
hainous
in
its
nature
,
none
so
aggravated
by
repetition
,
none
so
heightned
by
long
continuance
,
whereunto
the
Gospel
doth
not
expresly
promise
pardon
upon
the
sinners
return
to
God
.
Here
is
that
grace
that
pardons
the
sensual
and
impure
upon
their
amendment
and
reformation
:
here
is
that
grace
that
pardons
the
violent
and
injurious
upon
repentance
and
restitution
.
Here
is
that
mercy
that
forgives
the
impious
and
profane
,
if
peradventure
they
shall
reform
and
return
to
God
by
true
repentance
.
A
grace
so
great
and
undeserved
,
that
it
is
seldom
mentioned
in
Scripture
without
expressions
of
admiration
.
A
grace
so
signal
and
so
eminent
,
that
when
the
Apostle
had
described
it
in
the
fifth
Chapter
to
the
Romans
,
he
found
it
needful
to
spend
the
sixth
in
caution
against
the
abuse
of
it
.
Not
that
the
liberty
of
the
Gospel
,
either
in
this
or
the
former
instance
,
is
really
such
in
its
own
nature
,
as
that
it
gives
any
reasonable
grounds
for
men
to
indulge
themselves
in
sin
,
but
that
they
,
being
bribed
by
their
own
lusts
,
take
encouragement
to
do
this
,
where
none
is
given
,
that
is
(
to
use
the
Apostles
words
)
use
the
liberty
,
given
in
the
Gospel
,
for
an
occasion
to
the
flesh
.
2.
And
so
I
pass
to
the
second
part
,
the
caution
which
the
Apostle
gives
against
the
abuse
of
that
liberty
,
which
is
allowed
us
in
the
Gospel
.
Now
as
this
consists
in
two
instances
,
liberty
from
the
numerous
Rites
,
and
from
the
rigour
of
the
penal
Sanction
of
Moses
his
Law
;
so
was
there
something
of
abuse
of
both
these
parts
of
Christian
liberty
in
the
primitive
Ages
of
Christianity
.
1.
For
first
(
as
to
the
former
instances
)
some
there
were
,
who
being
acquainted
with
their
liberty
from
the
Rites
and
Injunctions
of
the
Law
earlier
than
many
others
were
,
used
the
liberty
of
their
consciences
to
ensnare
the
consciences
of
other
men
,
scorned
and
censured
them
as
weak
and
ignorant
,
and
by
their
censures
and
examples
engaged
them
in
the
neglect
of
some
Laws
relating
to
certain
days
and
meats
,
before
they
understood
their
liberty
,
or
had
due
time
to
understand
it
.
And
this
abuse
of
Christain
liberty
is
censured
in
S.
Pauls
writings
both
to
the
Romans
and
Corinthians
.
2.
Others
,
observing
that
S.
Paul
denied
the
necessity
,
nay
in
some
cases
forbad
the
use
of
the
works
of
the
Law
(
that
is
,
of
the
Rites
before
mentioned
)
in
order
unto
Justification
,
took
liberty
,
as
S.
James
suggests
(
Jam.
3
)
to
absolve
themselves
from
the
works
and
graces
of
the
Gospel
,
from
justice
,
mercy
,
and
humility
,
from
love
,
and
patience
,
and
veracity
,
from
the
engagements
and
obligations
not
only
of
the
Laws
of
Christ
,
but
even
of
natural
Religion
it self
:
An
errour
,
which
to
this
very
day
so
infects
the
Divinity
of
many
persons
,
that
it
is
no
wonder
to
see
their
Followers
ever
learning
,
but
never
coming
to
the
knowledge
of
the
truth
.
2.
But
to
pass
on
to
the
second
instance
.
The
relaxation
of
that
rigour
,
which
was
in
the
penal
Sanction
of
the
Law
,
seems
to
have
been
no
less
abused
than
liberty
from
its
numerous
Rites
.
For
it
should
seem
,
that
some
persons
observing
that
the
Gospel
promised
pardon
,
where
the
Law
of
Moses
had
denied
it
,
and
judging
that
the
grace
of
God
was
highly
magnified
by
that
pardon
,
took
leave
to
indulge
themselves
in
sin
,
under
pretence
of
magnifying
Gods
grace
.
Which
is
the
errour
St.
Paul
censures
,
Rom.
6.12
.
What
shall
me
say
then
?
shall
we
continue
in
sin
,
that
grace
may
abound
?
God
forbid
.
God
offers
no
pardon
but
to
the
penitent
;
the
design
of
his
grace
in
offering
pardon
to
the
penitent
,
is
to
invite
men
to
repentance
;
and
therefore
to
use
that
grace
as
an
encouragement
to
impenitence
,
is
to
use
it
just
against
it self
,
contrary
to
its
own
design
,
as
well
as
against
a
mans
own
advantage
.
How
much
of
this
unthankful
folly
may
yet
remain
in
the
Christian
world
,
I
am
not
able
to
determine
;
but
sure
I
am
,
that
there
is
something
like
unto
it
in
very
general
use
amongst
us
,
which
is
the
delay
of
reformation
grounded
upon
the
promise
of
pardon
to
every
man
that
forsakes
his
sins
,
although
he
have
long
continued
in
them
,
a
great
abuse
of
the
grace
of
God
.
God
promises
pardon
to
prevent
despair
,
these
abuse
that
promise
to
presumption
:
God
admits
repentance
after
sin
to
encourage
us
to
forsake
our
sins
,
these
abuse
his
grace
in
that
instance
to
encourge
them
to
continue
in
them
,
which
is
to
contemn
the
goodness
of
God
,
and
despise
the
mercy
they
should
adore
.
And
so
S.
Paul
himself
suggests
,
Rom.
4.4
.
Despisest
thou
the
riches
of
his
goodness
,
and
forbearance
,
and
long-suffering
,
not
knowing
that
the
goodness
of
God
leadeth
thee
to
repentance
?
Add
hereunto
the
great
imprudence
of
the
delay
of
reformation
,
whatsoever
may
be
the
occasion
of
it
.
For
that
a
man
,
who
is
born
to
dye
,
and
after
death
must
come
to
Judgment
,
should
put
off
repentance
till
the
morrow
,
when
for
ought
he
knows
he
may
dye
to
day
,
and
eternally
perish
for
want
of
it
,
is
such
an
imprudence
and
neglect
,
as
that
it
would
never
have
been
believed
that
any
man
could
have
been
guilty
of
it
,
had
it
not
been
evident
in
experience
.
The
genuine
use
of
that
liberty
,
whereunto
God
hath
called
us
by
the
Gospel
is
,
to
use
the
freedom
that
God
hath
given
us
from
the
many
and
scrupulous
Laws
of
Moses
,
as
a
motive
to
a
freer
compliance
with
the
excellent
Precepts
of
the
Gospel
;
always
remembring
that
these
Precepts
design
our
freedom
,
not
our
bondage
.
Is
it
bondage
to
live
in
the
faith
and
hope
of
a
world
to
come
?
Is
it
bondage
to
be
just
and
temperate
?
Is
it
bondage
to
be
kind
and
innocent
?
And
to
be
short
,
is
it
any
bondage
to
love
God
with
all
our
hearts
,
and
to
love
our
Neighbour
as
our selves
?
that
is
to
say
,
to
do
to
others
,
as
we
would
that
they
should
do
to
us
.
No
,
this
is
bondage
,
to
serve
our
lusts
,
and
to
lose
the
government
of
our selves
,
and
the
command
of
our
own
actions
by
their
unreasonable
importunities
.
There
is
no
such
thraldom
in
the
world
as
to
be
denied
the
very
liberty
of
pursuing
that
,
which
our
own
reason
,
our
own
conscience
approves
as
good
,
and
avoiding
that
which
it
disallows
.
And
this
is
the
liberty
our
lusts
deny
us
;
namely
,
liberty
to
use
our selves
for
our
own
advantage
in
things
of
the
greatest
weight
and
moment
in
the
concerns
of
the
world
to
come
.
I
have
but
one
thing
more
to
add
,
which
is
,
That
seeing
God
,
through
the
Mediation
of
Jesus
Christ
,
is
pleased
to
admit
us
to
repentance
,
and
upon
repentance
to
pardon
of
sin
,
and
eternal
life
,
we
make
acknowledgment
of
this
his
grace
by
the
diligent
practice
of
that
duty
,
which
hath
the
assured
promise
of
it
;
neither
refusing
,
nor
delaying
,
where
duty
to
our
Soveraign
Lord
,
and
gratitude
for
his
grace
and
mercy
,
and
prudence
and
charity
to
our selves
,
oblige
us
both
to
speed
and
diligence
.
The
Ninth
Sermon
.
Luke
12.1
.
—
Beware
ye
of
the
leaven
of
the
Pharisees
which
is
hypocrisie
.
IT
is
not
unusual
to
find
such
things
as
are
very
different
each
from
other
sometimes
compared
to
the
same
thing
,
either
because
this
same
thing
may
have
several
qualities
answering
to
those
in
different
things
,
or
else
because
the
things
that
otherwise
greatly
differ
each
from
other
,
may
yet
possibly
have
some
one
thing
(
equally
)
common
amongst
themselves
.
Upon
this
account
we
find
the
very
Kingdom
of
God
,
that
is
,
the
Gospel
of
our
Lord
(
which
is
the
Doctrine
of
that
Kingdom
)
compared
to
Leaven
in
the
Scriptures
.
So
we
find
it
Luk.
13.20
,
21.
Whereunto
shall
I
liken
the
kingdom
of
God
?
it
is
like
leaven
which
a
woman
took
,
and
hid
in
three
measure
of
meal
,
till
the
whole
was
leavened
.
Where
the
Gospel
is
compared
to
Leaven
,
because
as
a
little
lump
of
this
spreads
it self
through
the
whole
mass
wherewith
it
is
mingled
:
so
did
the
Gospel
of
our
Lord
(
as
it
is
here
foretold
it
should
)
propagate
and
diffuse
it self
from
small
beginnings
amongst
the
Jews
far
and
wide
through
other
Nations
.
On
the
other
hand
we
also
find
,
that
the
doctrine
and
hypocrisie
of
the
Pharisees
are
by
our
Lord
compared
to
Leaven
;
and
that
not
only
as
apt
to
spread
and
diffuse
themselves
as
that
cloth
,
but
also
as
swelling
the
minds
of
men
with
pride
and
bitterness
,
as
that
sours
and
(
wells
the
lump
it
is
mixt
withal
:
insomuch
that
the
prohibition
of
Leaven
in
the
Paschal
Feast
was
made
a
Symbol
in
the
Law
of
the
mortification
of
those
vices
;
and
this
the
Apostle
alludes
unto
,
1
Cor.
5.8
.
Let
us
keep
the
feast
not
with
old
leaven
,
neither
with
the
leaven
of
malice
and
wickedness
,
but
with
the
unleavened
bread
of
sincerity
and
truth
.
The
doctrine
of
the
Pharisees
is
stiled
Leaven
,
Mat.
12.6
.
And
their
Hypocrisie
is
so
stiled
in
the
words
I
have
now
read
unto
you
:
Beware
of
the
leaven
of
the
Pharisees
which
is
hypocrisie
.
Now
hypocrisie
is
an
affectation
of
seeming
to
be
what
a
man
is
not
in
point
of
piety
towards
God
,
or
love
and
charity
towards
men
.
It
is
the
counterfeit
of
Religion
,
an
outward
shew
and
appearance
of
it
without
the
truth
of
the
thing
it self
.
And
because
our
Lord
bids
us
beware
of
the
leaven
or
Hypocrisie
of
the
Pharisees
,
it
will
be
requisite
,
1.
To
consider
the
several
instances
wherein
they
exercised
their
hypocrisie
.
2.
To
give
an
account
of
the
Precept
which
commands
us
to
beware
of
it
.
1.
Now
the
instances
of
Pharisaical
hypocrisie
seem
especially
to
have
been
these
:
1.
They
pretended
to
a
greater
holiness
and
devotion
,
an
exacter
knowledge
of
the
Law
,
and
an
exacter
obedience
to
it
,
than
any
other
sort
of
people
,
yet
were
no
better
than
others
were
;
they
made
a
greater
shew
of
piety
,
they
had
a
fairer
form
of
godliness
,
but
had
no
more
of
the
power
of
it
.
Josephus
tells
us
(
Antiq.
lib.
10.
cap.
3.
)
that
they
pretended
to
such
exactness
in
their
lives
,
to
such
a
perfection
in
obedience
as
that
they
judged
God
himself
rejoyced
in
them
,
that
he
did
not
only
accept
of
them
upon
the
greatness
of
their
piety
,
but
that
he
pleased
himself
in
them
,
and
that
they
were
infinitely
dear
to
him
.
S.
Paul
himself
gives
such
a
character
of
this
Sect
,
as
plainly
shews
they
judged
themselves
far
better
persons
than
any
other
,
and
were
so
esteemed
by
others
also
.
He
stiles
this
Sect
the
strictest
sect
of
their
Religion
,
Act.
26.5
.
and
tells
us
further
,
that
this
was
esteemed
to
teach
and
act
according
to
the
perfect
manner
of
the
law
,
Act.
22.3
.
Our
Lord
himself
brings
in
the
Pharisees
openly
boasting
a
greater
piety
,
a
stricter
life
,
a
higher
righteousness
than
any
other
kind
of
men
.
This
he
doth
Luk.
18.10
,
11
,
12.
Two
men
,
saith
he
,
went
up
to
the
Temple
to
pray
,
the
one
a
Pharisee
,
the
other
a
Publican
.
The
Pharisee
stood
,
and
prayed
thus
with
himself
:
God
,
I
thank
thee
,
that
I
am
not
as
other
men
are
,
extortioners
,
unjust
,
adulterers
,
or
even
as
this
Publican
.
Where
you
find
him
making
a
great
distinction
between
himself
and
other
persons
in
the
very
first
words
he
speaks
to
God
.
God
,
I
thank
thee
that
I
am
not
as
other
men
are
.
Yet
after
all
,
if
we
observe
our
Saviours
character
of
these
men
,
we
shall
find
them
so
far
from
being
better
,
that
they
were
worse
than
other
persons
,
that
though
they
profest
they
were
no
extortioners
,
yet
they
devoured
widows
houses
,
Mat.
23.14
.
that
they
were
within
full
of
extortion
and
excess
,
v.
25.
and
to
be
short
,
that
they
shut
up
the
kingdom
of
heaven
from
men
,
that
they
neither
entred
in
themselves
,
neither
suffered
them
that
were
entring
,
to
go
in
,
v.
13.
of
the
same
Chapter
.
And
this
was
the
first
of
those
instances
,
wherein
they
exercised
their
hypocrisie
.
2.
The
second
was
,
that
they
confined
all
their
Religion
to
outward
actions
,
but
all
this
while
neglected
the
purifying
of
their
hearts
.
S.
Paul
reporting
what
he
was
while
he
continued
to
be
a
Pharisee
,
expresly
tells
us
,
that
he
was
blameless
as
to
the
righteousness
in
the
law
.
Touching
the
righteousness
which
is
in
the
law
blameless
,
Phil.
3.6
.
His
meaning
is
,
that
he
avoided
the
outward
actions
expresly
forbidden
in
the
Law
,
that
he
observed
and
performed
them
,
which
were
expresly
then
commanded
,
according
to
the
interpretation
which
the
Pharisees
put
upon
the
Law
;
more
than
this
he
could
not
mean
;
he
could
not
possibly
believe
himself
to
have
been
punctually
clear
and
spotless
in
the
inward
affections
of
his
foul
,
but
only
in
point
of
outward
action
.
But
being
so
,
he
declares
himself
to
have
been
blameless
touching
the
righteousness
in
the
Law
,
while
he
continued
to
be
a
Pharisee
:
which
plainly
shews
,
they
thought
the
Law
required
no
more
than
a
conformity
to
its
Precepts
in
outward
action
and
behaviour
.
And
thus
doth
Kimchi
expound
those
words
,
Psal.
66.18
.
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
hear
me
:
that
is
,
saith
he
,
if
I
only
think
or
design
iniquity
,
but
do
not
accomplish
the
design
,
if
I
only
think
or
wish
the
evil
,
but
do
not
act
it
in
overt
action
,
God
will
not
impute
it
as
fin
to
me
:
a
gloss
just
contrary
to
the
Text
,
not
an
explication
of
the
words
,
but
an
express
contradiction
to
them
.
'T
is
true
indeed
the
Law
did
say
,
Thou
shalt
not
covet
,
but
did
not
expresly
threaten
punishment
to
them
that
coveted
,
if
they
did
not
act
the
ill
imagined
.
Whereupon
these
Pharisees
judged
it
a
counsel
rather
than
a
precept
,
in
gratification
to
their
lusts
,
and
judged
themselves
exactly
righteous
,
when
they
performed
the
overt
actions
the
Law
required
,
and
avoided
them
forbidden
in
it
.
Such
is
the
nature
of
hypocrisie
,
and
such
was
that
of
the
Scribes
and
Pharisees
.
3.
As
they
placed
their
righteousness
wholly
and
solely
in
outward
actions
,
and
the
omissions
of
such
actions
;
so
they
performed
those
actions
with
abundance
of
outward
pomp
and
shew
,
that
they
might
be
seen
and
praised
of
men
.
They
gave
alms
,
but
sounded
a
trumpet
both
in
the
Synagogues
and
in
the
streets
at
the
giving
of
it
,
Mat.
6.2
.
They
prayed
much
,
but
they
loved
to
pray
standing
in
the
Synagogues
,
and
in
the
corners
of
the
streets
,
and
this
that
they
might
be
seen
of
men
,
Mat.
6.5
.
They
fasted
also
twice
a-week
(
Luk.
18.12
.
)
but
they
put
on
a
soure
countenance
,
disfigured
their
faces
,
that
they
might
appear
unto
men
to
fast
,
Mat.
6.16
.
And
this
,
as
our
Lord
expresly
tells
us
,
Mat.
23.5
.
they
did
all
their
works
to
be
seen
of
men
.
Which
is
the
nature
of
hypocrisie
,
and
a
certain
signification
of
it
.
4.
They
were
far
more
nice
,
far
more
scrupulous
in
lesser
things
,
than
they
were
in
things
of
greater
moment
;
far
more
punctual
in
the
observance
of
their
own
precepts
and
institutions
,
than
those
that
were
of
Gods
appointment
,
and
far
more
diligent
in
the
observance
of
Gods
appointments
in
ritual
matters
and
constitutions
,
than
in
the
very
Laws
of
nature
,
and
things
of
indispensable
goodness
.
These
are
the
things
our
Saviour
often
objects
to
them
,
and
more
especially
,
Matt.
23.
the
23d
and
following
verses
,
Wo
unto
you
Scribes
and
Pharisees
,
Hypocrites
,
for
ye
pay
tythe
of
mint
,
and
anise
,
and
cummin
,
and
have
omitted
the
weightier
matters
of
the
law
,
judgment
,
mercy
,
and
faith
,
those
ought
ye
to
have
done
,
and
not
to
leave
the
other
undone
.
Ye
blind
guides
which
strain
at
a
Gnat
,
and
swallow
a
camel
,
which
make
such
scruple
in
lesser
things
,
and
none
at
all
in
things
of
moment
.
And
yet
again
in
the
following
words
,
Wo
unto
you
Scribes
and
Pharisees
,
for
ye
make
clean
the
outside
of
the
cup
and
of
the
platter
,
but
within
they
are
full
of
extortion
and
excess
:
to
wash
the
cup
before
they
drunk
,
to
cleanse
the
platter
before
they
ate
,
was
an
institution
of
their
own
,
and
this
they
very
duly
observed
;
to
purge
the
heart
from
all
extortion
and
impurity
was
a
Law
enjoined
by
God
himself
,
but
of
this
they
made
no
account
at
all
.
5.
As
they
much
abounded
in
institutions
of
their
own
,
so
some
of
these
were
so
extravagant
,
that
they
were
contrary
to
the
very
Laws
of
God
,
and
nature
.
What
Law
more
sacred
and
indispensable
,
what
more
natural
,
and
more
agreeable
to
humanity
,
than
that
which
requires
us
to
honour
our
Parents
,
to
relieve
and
assist
them
in
their
wants
,
which
is
both
a
part
,
and
a
signification
of
that
honour
?
yet
such
was
the
blindness
of
the
Pharisees
,
that
they
licensed
a
man
to
make
a
vow
to
deny
relief
unto
his
Father
,
and
pronounc'd
the
vow
to
be
obliging
;
so
our
Lord
,
Mark
,
7.10
,
11.
Moses
said
,
honour
thy
Father
and
Mother
,
and
who
so
curseth
Father
or
Mother
let
him
dye
the
death
:
but
ye
say
,
if
a
man
shall
say
to
his
Father
or
Mother
,
it
is
Corban
,
that
is
to
say
,
a
gift
by
whatsoever
thou
mayest
be
profited
by
me
,
he
shall
be
free
,
and
ye
suffer
him
no
more
to
do
ought
for
his
Father
or
his
Mother
,
making
the
word
of
God
of
none
effect
through
your
traditions
:
inventing
a
vow
flatly
contrary
to
Gods
Law
,
and
making
the
former
oblige
and
bind
to
the
destruction
of
the
latter
.
Thus
did
they
use
a
pretence
of
Piety
towards
God
to
absolve
and
quit
them
from
their
very
duty
to
their
Parents
,
used
Religion
against
Religion
,
and
made
the
very
pretence
of
it
a
ground
to
neglect
and
contradict
it
.
6.
They
prescribed
to
others
what
they
themselves
would
not
practise
,
their
precepts
were
stricter
than
their
lives
,
to
others
they
were
extreamly
severe
,
but
kind
and
gentle
to
themselves
;
whence
that
reflection
of
our
Lord
,
Matt.
23.34
.
Do
not
after
their
works
,
for
they
say
and
do
not
,
for
they
bind
heavy
burdens
and
grievous
to
be
born
,
and
lay
them
on
mens
shoulders
,
but
they
themselves
will
not
move
them
with
one
of
their
fingers
:
an
evident
instance
of
Hypocrisie
,
of
prevarication
and
deceit
,
for
if
the
duty
though
hard
and
difficult
,
was
yet
necessary
unto
others
,
why
was
it
not
so
to
them
likewise
?
and
if
it
was
not
so
to
them
,
as
it
should
seem
they
judg'd
it
was
not
,
why
was
it
then
so
to
others
?
why
did
they
then
impose
it
on
them
?
why
reprove
the
neglect
of
it
?
why
upbraid
the
mote
or
atome
which
they
espied
in
their
neighbours
eye
,
while
they
suffered
a
beam
to
blind
their
own
.
But
to
proceed
to
the
last
instance
of
the
hypocrisie
of
the
Pharisees
,
this
lay
in
the
flaming
zeal
they
had
to
make
Proselytes
to
their
Party
,
to
make
Disciples
to
their
Sect
,
while
they
made
them
worse
,
and
not
the
better
,
nay
greatly
worse
by
so
doing
.
And
this
is
the
thing
objected
to
them
by
our
Lord
,
Matth.
23.15
.
Wo
unto
you
Scribes
and
Pharisees
,
Hypocrites
,
for
ye
compass
Sea
and
Land
to
make
one
Proselyte
;
and
when
he
is
made
,
ye
make
him
two-fold
more
the
Child
of
Hell
than
your selves
.
And
so
in
truth
it
came
to
pass
;
for
the
Proselytes
made
by
these
Pharisees
became
much
worse
than
they
themselves
,
the
Scholars
much
outdid
their
Masters
in
their
iniquities
and
wicked
lives
,
the
imitation
outdid
the
original
,
being
encouraged
by
the
example
;
and
this
was
observed
by
Justin
Martyr
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Presbyters
,
saith
he
,
that
are
made
by
you
do
not
only
not
believe
,
but
do
blaspheme
the
name
of
Christ
twice
as
much
as
you
your selves
,
So
efficacious
are
your
examples
and
your
Doctrines
to
make
the
Disciple
exceed
the
Master
,
to
make
the
Gentile
exceed
the
Jew
in
his
Impiety
and
unbelief
.
2.
Having
thus
the
shewed
the
special
instances
of
the
Hypocrisie
of
the
Pharisees
,
which
was
the
former
of
the
two
generals
before
propounded
,
proceed
we
now
to
give
an
account
of
the
latter
also
(
that
is
)
of
the
precept
which
bids
beware
of
it
.
Beware
of
the
leaven
of
the
Pharisees
,
which
is
hypocrisie
,
which
words
suggest
these
things
:
-
1.
The
greatness
of
the
evil
which
we
are
commanded
to
avoid
.
-
2.
The
diligence
that
must
be
used
if
we
will
duly
obey
the
precept
.
1.
I
begin
with
the
first
,
namely
the
greatness
of
the
evil
,
which
we
are
commanded
to
avoid
.
1.
And
here
first
of
all
observe
,
that
Hypocrisie
falls
exceedingly
short
of
the
very
thing
it
pretends
unto
,
namely
,
of
being
true
Religion
,
for
it
is
no
more
than
the
shadow
of
it
:
Hypocrisie
pretends
to
the
very
height
of
all
Piety
,
but
is
no
more
than
a
poor
mean
appearance
of
it
.
(
1.
)
It
wholly
consists
in
outward
actions
and
omissions
,
performs
the
acts
that
seem
most
plausible
unto
men
,
avoids
those
that
are
most
scandalous
and
expensive
,
but
all
this
while
neglects
the
purifying
of
the
heart
.
It
doth
disguise
,
but
not
reform
the
lust
within
,
it
gilds
and
paints
the
outward
man
,
but
doth
not
produce
a
new
life
,
or
a
better
nature
in
the
heart
,
it
doth
not
mortifie
any
lust
,
it
doth
not
quicken
with
any
grace
,
it
is
no
more
a
true
Religion
,
than
a
picture
is
a
living
man
,
nor
doth
it
reach
the
design
and
end
of
Christianity
,
which
is
to
reform
and
change
our
nature
,
and
form
the
Image
of
Christ
in
us
,
which
is
in
righteousness
and
true
holiness
.
2.
Charity
,
Sincerity
,
and
Integrity
,
are
the
very
life
of
Christianity
,
if
we
have
not
those
,
we
have
nothing
of
it
,
we
cannot
pretend
unto
perfection
,
we
cannot
say
we
have
attain'd
to
the
utmost
degrees
the
highest
measures
of
obedience
;
so
that
if
we
can
lay
no
claim
to
Charity
,
if
we
cannot
truly
profess
Sincerity
and
Integrity
,
although
attended
with
imperfection
,
we
have
nothing
to
say
for
our
being
Christians
,
nothing
of
the
truth
of
Christianity
.
Now
so
it
is
,
Sincerity
,
Charity
and
Integrity
are
the
very
things
the
Hypocrite
wants
,
it
is
the
nature
of
Hypocrisie
to
be
void
and
destitute
of
these
Graces
;
if
it
be
not
so
,
it
is
not
Hypocrisie
,
it
is
not
the
vice
we
now
mention
,
if
it
be
so
,
it
wants
these
virtues
,
and
therefore
the
very
life
and
spirit
of
true
and
real
Christianity
,
and
so
falls
short
of
the
very
end
of
true
Religion
:
that
's
the
first
.
2.
Add
hereunto
in
the
second
place
,
that
it
doth
not
only
fall
far
short
of
true
Religion
,
but
that
it
is
a
great
abuse
,
a
mock
,
a
scorn
,
a
derision
of
it
,
and
in
very
truth
of
God
himself
.
(
1.
)
Hypocrisie
is
insolence
against
God
,
but
fear
and
meekness
towards
men
,
it
is
an
irreverence
towards
him
,
that
searches
and
knows
the
hearts
of
men
,
and
awe
and
reverence
toward
men
,
who
can
but
observe
our
overt
actions
;
that
is
contempt
and
slight
of
God
,
who
clearly
discerns
the
thoughts
of
the
heart
;
and
an
honour
and
homage
unto
men
,
who
have
no
further
knowledge
of
them
,
than
as
they
appear
in
overt
actions
,
which
is
a
great
affront
to
God
,
and
an
equal
abuse
of
true
Religion
.
(
2.
)
But
then
farther
there
is
another
great
abuse
that
Hypocrisie
offers
to
Religion
,
which
lies
in
the
use
of
the
name
,
and
title
,
and
shew
of
it
in
order
to
base
and
unworthy
ends
,
which
is
to
pervert
the
very
nature
and
order
of
things
,
and
of
Gods
designs
and
institutions
,
to
turn
the
end
into
a
mean
,
and
a
mean
into
the
principal
end
.
Religion
according
to
Gods
appointment
is
to
be
prefer'd
before
any
secular
ends
and
profits
,
to
be
the
chief
in
all
our
aims
;
and
so
be
propagated
and
promoted
by
all
the
talents
that
God
hath
given
us
.
But
what
is
the
nature
,
what
is
the
custom
of
Hypocrisie
?
it
is
to
debase
and
depress
Religion
to
the
service
of
secular
gain
and
honour
,
it
is
to
use
the
appearance
of
it
,
in
prejudice
to
the
thing
itself
,
and
to
make
a
shew
and
fair
appearance
of
Piety
,
Virtue
,
and
Integrity
,
to
supplant
these
very
things
themselves
:
this
is
the
nature
of
Hypocrisie
.
If
he
would
effectually
cheat
his
neighbour
,
if
he
would
put
a
deceit
upon
him
,
he
pretends
to
Piety
and
Religion
,
he
censures
the
lives
and
manners
of
others
,
he
complains
,
he
harangues
against
the
iniquity
of
the
times
,
that
he
may
better
impose
upon
him
,
gain
his
credit
and
then
deceive
him
.
If
he
would
prefer
and
advance
himself
,
intrude
into
places
of
power
and
profit
,
and
thrust
out
those
possessed
of
them
,
he
presently
inveighs
against
those
persons
,
he
pretends
Religion
in
so
doing
,
pretends
reformation
of
abuses
,
makes
the
very
highest
profession
of
Truth
,
and
Justice
,
and
Integrity
.
If
he
would
gratifie
animosity
and
revenge
himself
upon
his
neighbour
,
here
he
pretends
Religion
again
,
here
his
Conscience
is
engaged
,
he
is
concerned
for
the
publick
good
,
a
thing
he
will
never
forsake
or
quit
whatever
it
cost
him
to
pursue
it
.
If
he
would
disturb
the
publick
peace
,
create
Sedition
and
Confusion
,
if
he
would
overthrow
the
Government
,
and
change
its
Laws
and
Constitutions
,
if
he
would
destroy
Religion
itself
,
Religion
must
be
pretended
for
it
.
This
he
prostitutes
to
every
base
and
unworthy
end
,
this
he
prostitutes
to
every
lust
;
he
makes
it
serve
his
Pride
,
and
Ambition
,
he
makes
it
serve
his
Spite
,
and
Malice
,
he
makes
it
minister
to
filthy
Avarice
,
just
as
the
Pharisees
under
a
pretence
of
long
Prayers
devoured
and
ate
up
Widows
houses
,
Mark
12.40
.
3.
And
then
thirdly
,
lest
you
should
think
it
a
thing
impossible
,
that
any
man
should
pretend
Religion
,
nay
great
and
extraordinary
measures
of
it
,
and
yet
retain
these
foul
lusts
of
Pride
,
and
Scorn
,
and
love
of
the
World
,
of
Envy
,
Malice
;
and
Animosity
;
you
are
to
know
that
these
lusts
are
not
only
not
inconsistent
with
such
pretences
,
but
allow
the
very
sins
themselves
which
the
Pharisees
were
chiefly
guilty
of
,
and
objected
to
them
by
our
Lord
.
Their
pride
and
haughtiness
is
reproved
,
Matt
,
23.5
,
6
,
7.
They
make
broad
their
phylacteries
,
and
enlarge
the
borders
of
their
garments
,
and
love
the
uppermost
rooms
at
feasts
,
and
the
chief
seats
in
the
Synagogues
,
and
greetings
in
the
markets
,
and
to
be
called
of
men
,
Rabbi
,
Rabbi
:
here
is
their
haughtiness
and
ambition
,
their
presumption
and
self
conceit
reproved
.
And
then
there
censure
and
scorn
of
others
is
also
detected
and
chastised
,
Matt.
7.3
,
4
,
5.
Why
beholdest
thou
the
mote
that
is
in
thy
Brothers
eye
,
but
considerest
not
the
beam
that
is
in
thine
own
eye
?
or
how
wilt
thou
say
to
thy
Brother
,
let
me
pull
out
the
mote
out
of
thine
eye
,
and
behold
a
beam
is
in
thine
own
eye
?
thou
hypocrite
,
first
cast
out
the
beam
out
of
thine
own
eye
;
and
then
shalt
thou
see
clearly
to
cast
out
the
mote
out
of
thy
brothers
eye
.
And
although
the
Pharisee
in
his
prayer
thanked
God
that
he
was
not
as
other
men
,
particularly
that
he
was
no
Extortioner
,
Luc.
18.11
.
yet
one
that
knew
them
much
better
than
they
themselves
knew
them
,
our
Lord
himself
,
gives
us
another
account
of
them
,
he
tells
us
that
they
were
full
of
Extortion
,
greatly
infected
with
it
within
,
Matt.
23.25
.
And
as
for
malicious
craft
and
subtilty
,
these
are
not
obscurely
charged
upon
them
by
him
that
could
not
be
mistaken
,
Matt.
23.33
.
Ye
serpents
,
ye
generation
of
vipers
,
how
can
ye
escape
the
damnation
of
Hell
?
ye
,
says
he
,
build
the
tombs
of
the
prophets
,
and
garnish
the
sepulchres
of
the
righteous
,
and
say
,
if
we
had
been
in
the
days
of
our
Fathers
,
we
would
not
have
been
partakers
with
them
in
the
blood
of
the
prophets
;
and
yet
they
were
of
the
same
spirit
their
Fathers
were
,
insomuch
that
they
who
here
profess
,
that
they
would
never
have
shed
the
blood
of
the
Holy
Prophets
,
shed
that
of
the
very
Son
of
God
,
and
of
his
followers
and
Disciples
,
and
this
our
Saviour
well
foresaw
,
and
therefore
adds
(
v.
32.
)
fill
ye
up
the
measure
of
your
Fathers
:
from
whence
I
conclude
that
as
hypocrisie
is
a
mock-religion
,
and
so
an
abuse
of
true
Piety
;
so
likewise
that
it
leaves
the
hypocrite
under
the
power
of
Pride
,
Covetousness
,
and
Animosity
,
under
the
dominion
of
those
lusts
,
that
are
most
flat
contradictions
to
it
.
4.
Having
said
so
much
of
the
nature
and
quality
of
this
vice
in
the
three
particulars
last
mentioned
,
you
will
not
wonder
at
what
I
shall
add
in
the
last
place
,
which
is
that
hypocrisie
mightily
tends
to
the
utter
destruction
of
true
Religion
;
not
in
the
hypocrite
(
for
in
him
it
hath
no
place
at
all
)
but
in
the
very
world
it self
,
that
is
to
say
,
in
all
other
persons
,
and
this
it
doth
two
several
ways
.
-
1.
By
debauching
the
nature
of
it
.
-
2.
By
bringing
a
Scandal
upon
it
.
(
1.
)
For
first
its
the
nature
of
hypocrisie
to
debauch
the
nature
of
true
Religion
by
turning
it
into
meer
formality
,
into
nice
and
scrupulous
Superstitions
,
in
the
avoiding
,
or
in
the
practising
of
things
indifferent
in
themselves
,
and
endless
disputes
about
these
things
,
which
do
not
only
imploy
mens
minds
in
things
that
are
not
of
any
moment
,
and
take
them
off
from
the
study
and
practice
of
true
Religion
,
but
wholly
destroy
Christian
Charity
,
fill
men
with
mutual
Animosities
,
and
by
their
means
eat
out
the
very
heart
of
Piety
.
It
is
the
temper
of
hypocrisie
to
accomodate
itself
to
the
opinion
and
judgement
of
men
.
The
generality
of
mankind
look
no
farther
than
to
the
shew
and
surface
of
things
,
and
therefore
hypocrisie
concerns
itself
in
nothing
further
,
than
to
obtain
the
applause
of
men
,
either
in
the
observing
or
the
avoiding
of
things
indifferent
in
themselves
,
things
that
may
be
done
or
omitted
(
unless
commanded
by
superiours
)
in
the
mean
time
,
while
it
is
thought
sufficient
on
one
hand
to
recommend
a
man
to
God
if
he
abound
in
rite
and
ceremony
,
in
an
infinite
number
of
outward
actions
,
such
as
are
used
in
the
Church
of
Rome
;
and
on
the
other
,
while
all
Religion
is
placed
in
avoiding
all
that
's
decent
in
appearance
,
every
thing
that
is
called
a
Ceremony
,
and
a
man
must
certainly
be
a
Saint
,
that
shall
defie
and
rail
at
this
;
true
Religion
is
almost
lost
,
almost
forgotten
and
laid
aside
in
the
noise
of
these
disputes
and
quarrels
.
2.
But
lastly
ther
's
yet
another
way
wherein
hypocrisie
dangerously
tends
to
the
destruction
of
true
Religion
,
which
is
by
the
scandal
which
it
brings
upon
the
name
of
all
Religion
.
For
although
it
be
very
true
indeed
,
that
men
are
generally
very
strangely
charm'd
by
the
shews
and
pretences
of
Religion
,
yet
when
it
appears
,
as
it
doth
at
last
where
it
is
not
real
,
that
all
these
shews
are
void
of
truth
,
that
they
are
but
shews
and
nothing
more
,
this
makes
the
very
name
of
Religion
despicable
,
odious
,
and
abhorr'd
,
it
brings
profaneness
and
infidelity
,
and
makes
the
very
profession
of
Piety
,
vile
and
contemptible
in
the
world
,
a
dangerous
and
a
destructive
issue
,
as
we
our selves
have
plainly
found
by
our
own
experience
in
this
Nation
.
Hypocrisie
being
but
a
counterfeit
coin
,
never
long
retains
its
Credit
:
and
so
indeed
it
happened
at
last
amongst
the
Pharisees
,
for
although
they
were
in
great
reputation
amongst
the
Jews
in
our
Saviours
time
,
yet
I
find
that
they
lost
it
afterwards
,
and
became
so
despicable
in
the
Nation
,
that
they
were
branded
with
scurrilous
names
,
some
they
called
Sechemitical
Pharisees
,
such
as
were
so
for
their
own
profit
;
others
they
styled
the
stumbling
Pharisees
,
who
for
an
appearance
of
humility
,
would
scarce
lift
up
their
feet
in
the
streets
,
others
they
called
the
wounded
Pharisees
,
who
shut
their
eyes
as
they
went
in
the
streets
,
lest
they
should
perhaps
behold
a
temptation
,
but
by
so
doing
often
fell
,
and
hurt
themselves
;
others
they
styled
the
boasting
Pharisees
,
because
they
pretended
not
only
to
do
whatsoever
the
Law
of
God
required
,
but
also
a
great
deal
more
than
so
:
other
approbrious
names
and
titles
they
put
upon
some
other
sorts
,
from
whence
it
appears
that
they
did
at
last
lose
all
their
credit
amongst
people
;
nor
need
we
question
,
that
even
true
Religion
it self
became
contemptible
on
that
account
.
The
life
is
derided
for
the
deformity
of
the
picture
,
the
truth
is
prejudiced
by
the
counterfeit
,
the
faults
and
basenesses
of
hypocrisie
ascribed
to
true
Religion
itself
,
and
this
I
take
to
be
one
reason
of
the
infidelity
and
profaneness
that
reign
at
present
in
this
Nation
.
God
of
his
mercy
remove
the
Scandals
,
and
heal
the
distempers
that
are
amongst
us
.
The
Tenth
Sermon
.
Luk.
12.1
.
—
Beware
of
the
leaven
of
the
Pharisees
which
is
hypocrisie
.
IN
these
words
,
as
I
have
observed
,
there
are
these
two
things
suggested
to
us
:
1.
The
greatness
of
the
Evil
,
which
we
are
commanded
to
avoid
;
this
I
have
already
finished
.
2.
The
diligence
that
must
be
used
,
if
we
will
duly
observe
the
precept
intimated
in
the
word
beware
;
which
shews
it
is
no
such
easie
thing
to
avoid
all
Pharisaism
and
hypocrisie
,
as
we
may
perhaps
imagine
it
is
.
And
for
the
clearing
of
this
point
,
I
shall
desire
you
to
observe
,
that
an
appearance
of
Religion
,
or
a
Religion
in
outward
show
,
void
of
the
true
spirit
of
it
,
is
apt
to
recommend
it self
,
and
strangely
to
impose
on
men
;
as
such
a
Religion
which
is
,
-
1.
Easie
.
-
2.
Pleasant
.
And
,
-
3.
Fit
to
promote
and
serve
those
ends
,
which
the
generality
of
Mankind
are
apt
to
propound
unto
themselves
.
1.
It
is
an
easie
thing
to
make
an
outward
shew
of
piety
,
while
the
lust
is
suffered
to
dwell
within
,
and
men
naturally
love
their
ease
,
and
are
ready
to
content
themselves
with
that
which
hath
a
fair
resemblance
of
Religion
,
and
that
is
favourable
to
the
lusts
,
to
love
and
embrace
it
on
that
account
.
Men
never
quarrel
with
Religion
,
till
it
offer
violence
to
their
lusts
;
they
use
it
as
Herod
did
the
Baptist
,
speak
it
fair
,
and
treat
it
kindly
,
and
bear
fair
regard
to
it
,
while
it
is
content
to
oblige
no
further
than
to
some
plausible
outward
actions
.
It
is
never
difficult
till
it
require
them
to
subdue
and
mortifie
the
lust
within
,
and
those
peculiar
lusts
and
passions
,
which
are
predominant
in
themselves
;
till
it
demand
an
eye
,
or
a
hand
,
something
that
's
dear
or
ufeful
to
them
.
Here
it
is
that
they
forsake
it
,
and
cast
it
off
,
when
it
grows
pressing
and
importunate
in
contradiction
to
their
appetites
.
In
the
mean
time
,
if
it
will
indulge
the
lust
within
,
if
it
will
permit
pride
,
and
avarice
,
and
animosity
to
dwell
there
,
and
content
it self
to
paint
and
gild
the
outward
man
,
if
it
will
be
satisfied
with
these
external
shews
and
actions
,
which
are
plausible
in
the
eyes
of
men
,
and
thwart
no
secular
end
and
interests
,
no
carnal
appetites
and
inclinations
,
they
are
ready
enough
to
entertain
it
.
Now
this
is
the
nature
of
hypocrisie
,
it
will
be
satisfied
with
those
things
.
This
,
as
I
formerly
shewed
at
large
,
was
the
Religion
of
the
Pharisees
.
They
did
confine
it
to
outward
actions
,
and
further
yet
,
to
those
that
made
the
fairest
shew
in
the
eyes
of
men
,
adding
hereto
a
due
care
to
omit
the
evils
,
which
were
so
notoriously
and
grosly
,
so
that
they
could
not
possibly
be
excused
,
either
by
misinterpreting
the
Law
,
or
by
blinding
the
eyes
of
men
,
that
they
should
not
be
able
to
discover
them
.
And
this
it
was
that
made
their
Religion
strangely
spread
and
diffuse
it self
through
the
Body
of
the
Jewish
Nation
.
We
are
all
apt
to
study
for
easie
ways
to
Heaven
.
All
mankind
desire
happiness
,
but
they
desire
it
may
cost
them
nothing
to
attain
it
.
This
was
the
reason
why
the
Gnosticks
made
it
lawful
to
deny
Christ
,
to
abjure
Christianity
in
times
of
trouble
and
persecution
.
This
is
the
reason
why
the
spiritual
Guides
of
the
Church
of
Rome
are
glad
to
accommodate
the
Rules
of
life
,
and
the
Conditions
of
salvation
,
not
to
the
Precepts
of
our
Lord
,
but
to
the
ordinary
ways
and
manners
of
mankind
.
This
is
the
reason
why
they
are
glad
to
absolve
from
sin
upon
mere
profession
of
repentance
,
to
promise
forgiveness
and
life
eternal
to
them
that
will
undergo
the
penance
,
although
they
will
not
forsake
the
sin
.
An
easie
Religion
easily
recommends
it self
to
mens
acceptance
and
inclinations
;
such
was
the
Religion
of
the
Pharisees
,
such
in
truth
is
all
hypocrisie
,
and
therefore
scarce
to
be
avoided
without
considerable
care
and
diligence
.
2.
And
secondly
,
What
is
more
considerable
,
hypocrisie
is
not
only
an
easie
,
but
a
pleasant
Religion
to
flesh
and
blood
;
as
exercising
it
elf
in
censuring
the
vices
,
scorning
the
Persons
,
and
opposing
the
Religion
of
other
men
;
all
which
things
,
as
they
pass
for
Religion
with
many
men
,
so
are
they
so
far
from
being
troublesome
,
that
they
are
singular
gratifications
to
pride
,
and
envy
,
and
animosity
.
1.
The
Religion
of
the
Pharisees
,
that
is
,
hypocrisie
,
much
consists
in
censuring
the
vices
of
other
persons
.
They
had
an
eye
upon
every
mans
life
,
except
their
own
;
they
had
a
reproof
for
every
mans
faults
,
great
or
small
,
while
they
were
indulgent
to
themselves
.
They
were
concerned
in
every
other
mans
behaviour
far
more
than
in
their
own
lives
.
Our
Saviour
tells
us
,
as
I
observed
in
a
former
Discourse
,
that
they
laid
heavy
burthens
and
grievous
to
be
born
on
other
mens
shoulders
,
but
that
they
themselves
would
not
move
them
with
one
of
their
fingers
,
Matth.
23.4
.
He
tells
us
how
sharp
and
quick
they
were
in
espying
a
mote
in
their
Brothers
eye
,
not
considering
the
beam
in
their
own
,
Matth.
7.3
.
Which
as
it
passes
for
Religion
amongst
the
men
that
are
apt
to
use
it
,
so
it
is
grateful
to
flesh
and
bloud
,
and
the
natural
passions
of
mankind
.
It
gratifies
pride
and
self-conceit
,
it
gratifies
anger
and
animosity
,
it
feeds
self-love
with
great
content
,
as
making
the
person
verily
think
that
he
himself
hath
a
detestation
unto
evil
,
because
he
censures
it
in
other
persons
.
How
eloquent
and
how
free
of
speech
are
those
men
that
take
upon
them
to
condemn
the
faults
of
other
persons
!
how
do
the
words
gush
like
water
from
a
Fountain
!
What
heat
,
what
warmth
,
what
zeal
and
passion
may
you
discover
in
their
language
?
and
whence
doth
all
this
Rhetorick
flow
?
what
is
the
Spring
of
all
this
Eloquence
,
but
the
pleasure
they
take
in
the
reproof
,
in
the
rebuke
of
their
Neighbours
sins
?
So
pleasant
is
it
and
delightful
to
censure
the
faults
of
other
men
.
2.
Add
hereunto
another
instance
of
the
Religion
of
the
Pharisees
,
very
grateful
to
flesh
and
blood
,
and
the
sinful
passions
of
humane
nature
,
which
lyes
not
only
in
censuring
the
faults
,
but
deriding
the
persons
of
other
men
.
I
need
not
say
how
much
the
Disciples
of
our
Lord
,
how
much
our
very
Lord
himself
was
scorned
and
derided
by
the
Pharisees
.
But
that
which
I
now
observe
is
this
,
That
it
passes
for
a
piece
of
Religion
amongst
some
persons
to
speak
contemptuously
of
other
men
.
To
scorn
a
Priest
,
to
deride
a
Bishop
,
to
mock
and
scorn
a
whole
Profession
,
is
judged
by
some
a
very
considerable
part
of
Religion
.
To
invent
opprobrious
names
and
fables
,
to
forge
,
to
receive
and
spread
reports
,
false
and
scandalous
and
disgraceful
concerning
their
persons
and
their
lives
,
is
now
become
a
part
of
Religion
with
many
men
.
They
do
not
only
not
accuse
themselves
for
this
,
but
they
applaud
themselves
in
it
;
they
do
notonly
not
believe
themselves
the
worse
,
but
better
men
for
so
doing
;
this
is
their
Religion
,
this
is
their
Piety
,
this
is
the
thing
for
which
they
prize
and
value
themselves
;
and
if
they
should
be
denied
this
,
they
would
have
very
little
to
say
,
little
to
plead
for
their
being
of
any
Religion
at
all
.
If
you
should
strip
them
of
their
zeal
in
scorning
those
they
ought
to
value
,
if
you
should
quench
all
that
heat
that
appears
in
anger
and
animosity
against
the
persons
of
other
men
,
if
you
should
require
what
God
doth
,
what
is
commanded
in
the
Gosspel
,
to
shew
their
Religion
in
Faith
and
Hope
and
Christian
Charity
,
in
patience
,
gentleness
and
humility
,
in
righteousness
,
peace
,
and
joy
in
the
Holy
Ghost
,
wherein
the
Kingdom
of
God
consists
,
Rom.
14.17
;
you
would
find
them
far
from
being
that
which
they
imagine
themselves
to
be
,
namely
,
true
and
real
Christians
.
In
the
mean
time
being
it
is
so
pleasant
,
being
't
is
so
grateful
to
flesh
and
bloud
,
and
to
the
animosity
which
they
have
against
the
persons
of
other
men
,
to
brand
them
with
opprobrious
names
,
to
pour
contempt
and
scorn
upon
them
,
and
to
believe
that
it
is
Religion
so
to
do
;
I
think
we
have
reason
to
beware
of
such
a
dangerous
vice
as
this
,
which
turns
a
sin
into
Religion
,
and
so
in
truth
makes
Religion
a
contradiction
unto
it self
.
3.
One
thing
more
I
must
further
add
to
what
I
have
said
of
this
Point
,
which
is
the
delight
that
a
man
may
take
either
in
the
opposing
or
deriding
of
the
Religion
of
other
persons
,
and
the
great
opinion
which
he
may
have
of
himself
for
this
,
which
yet
can
give
him
no
assurance
that
he
is
not
a
hypocrite
in
so
doing
.
I
need
not
say
,
how
sharp
and
eager
strifes
are
raised
about
Religion
in
the
World
,
I
need
not
shew
what
fierce
debates
,
what
hot
contentions
there
are
about
it
,
and
have
been
in
all
former
Ages
.
These
are
known
and
evident
things
,
but
that
which
is
here
to
be
considered
,
is
that
the
zeal
that
many
men
have
in
these
disputes
is
rather
to
destroy
the
Religion
that
is
professed
by
other
persons
,
than
set
up
another
instead
thereof
,
it
is
to
subvert
and
not
to
reform
,
it
is
to
overthrow
,
and
not
amend
.
In
the
mean
time
being
it
is
concern'd
about
Religion
,
and
being
it
hath
a
mighty
passion
in
this
concern
,
it
passes
for
Religion
itself
:
so
apt
are
men
to
mistake
them
,
to
embrace
a
shadow
instead
of
truth
,
and
to
judge
themselves
to
be
Religious
for
a
negative
,
not
a
positive
thing
,
for
being
against
the
Religion
of
others
,
rather
than
for
any
of
their
own
;
wherein
they
gratifie
their
own
passions
,
please
their
own
corrupt
affections
,
and
so
easily
suffer
themselves
to
be
deceived
and
imposed
upon
.
3.
But
then
thirdly
,
we
must
consider
,
that
as
hypocrisie
is
not
only
an
easie
Religion
,
but
also
pleasant
to
flesh
and
blood
in
many
instances
and
effects
;
so
that
it
also
powerfully
tends
to
serve
those
ends
,
which
men
are
apt
to
propound
and
follow
,
that
is
to
say
,
(
1.
)
The
reputation
of
being
judg'd
to
be
truly
pious
.
(
2.
)
And
the
obtaining
of
wealth
and
power
,
and
all
the
advantages
of
this
World
.
1.
The
appearance
of
Religion
destitute
of
the
power
of
it
,
doth
for
a
time
gain
the
reputation
of
true
Religion
,
nay
more
reputation
for
the
most
part
than
true
Religion
itself
obtains
.
Our
Saviour
relating
how
the
Pharisees
gave
Alms
to
gain
the
glory
of
men
,
presently
adds
,
verily
I
say
unto
you
they
have
their
reward
,
Matt.
6.2
.
relating
how
they
prayed
in
the
streets
to
the
same
end
,
adds
the
very
same
words
again
,
verily
I
say
unto
you
they
have
their
reward
,
v.
5.
relating
how
they
disfigured
their
faces
when
they
fasted
,
that
they
might
appear
to
men
to
fast
,
adds
the
very
same
words
again
,
verily
I
say
unto
you
they
have
their
reward
,
v.
16.
of
the
same
Chapter
,
that
is
to
say
,
they
gain
that
glory
which
they
seek
,
they
are
esteemed
as
they
desire
,
the
best
and
strictest
sort
of
men
and
so
the
Apostle
St
Paul
suggests
,
when
he
calls
this
very
sect
of
the
Pharisees
,
the
strictest
sect
of
their
Religion
,
Acts
26.5
.
when
he
reports
that
they
taught
according
to
the
perfect
manner
of
the
Law
,
Acts
22.3
.
for
here
he
designs
not
to
let
us
know
that
the
thing
itself
was
so
indeed
,
but
that
it
was
commonly
judged
to
be
so
:
so
great
was
their
credit
among
the
people
,
that
when
six
thousand
of
them
refused
to
do
what
the
rest
of
the
Nation
did
,
swear
allegiance
unto
Caesar
,
and
were
fined
for
refusing
so
to
do
:
The
wife
of
Pherotas
(
a
rich
man
)
out
of
the
great
opinion
she
had
of
their
singular
Piety
and
devotion
,
was
ready
to
pay
the
Fine
for
them
,
she
paid
it
,
and
was
applauded
for
it
,
nay
flattered
with
hope
of
the
very
Kingdom
:
they
told
her
God
himself
had
decreed
that
she
,
and
her
husband
,
and
their
issue
should
have
the
Government
of
the
Nation
,
and
that
he
himself
had
assured
them
of
it
in
the
communion
they
had
with
him
,
and
this
their
Prophecie
was
believed
upon
account
of
the
great
reputation
of
their
Piety
,
Joseph
amiqu
.
lib.
10.
cap.
3.
Nor
must
you
think
it
a
strange
thing
that
hypocrisie
should
gain
the
reputation
of
true
Religion
,
for
I
must
fay
something
stranger
still
,
namely
,
that
it
often
gains
a
greater
credit
and
reputation
,
at
least
for
a
time
,
than
true
Religion
itself
obtains
:
the
reasons
whereof
are
plain
and
evident
.
For
,
The
Hypocrite
makes
it
his
very
business
to
appear
in
the
visible
show
of
Piety
,
takes
care
that
every
Religious
action
appear
to
the
eyes
,
or
come
to
the
knowledge
of
the
World
;
so
did
the
Pharisees
give
their
Alms
,
so
did
they
order
their
prayers
and
fasts
,
that
the
World
might
observe
and
understand
them
:
whereas
the
sincere
and
true
Christian
thinks
it
enough
to
approve
himself
to
God
in
private
,
and
takes
no
thought
how
to
commend
himself
to
men
,
further
than
by
avoiding
scandal
,
and
by
a
true
and
unaffected
discharge
of
duty
to
God
and
men
,
without
the
circumstance
of
pomp
and
shew
,
of
much
appearance
in
so
doing
.
The
Hypocrite
again
pretends
to
the
very
height
of
Piety
,
to
the
greatest
measures
of
perfection
,
the
upright
person
pretends
no
more
than
he
hath
really
attain'd
unto
.
The
Hypocrite
makes
it
his
great
business
to
be
always
speaking
of
Religion
in
every
place
,
in
every
company
at
all
times
,
upon
all
occasions
,
though
they
be
never
so
unseasonable
the
upright
person
contents
himself
to
give
Religion
its
due
place
,
to
take
convenient
opportunities
to
mention
,
propagate
,
and
promote
it
.
The
Hypocrite
makes
it
his
design
to
shew
a
singular
zeal
and
fervour
for
the
smallest
things
that
relate
to
Religion
,
nay
things
of
no
concernment
in
it
;
the
upright
person
is
more
modest
,
lays
no
more
of
stress
on
things
than
the
Laws
of
God
or
men
require
.
By
all
which
means
it
comes
to
pass
that
the
reputation
of
the
hypocrite
sometimes
far
exceeds
that
of
true
,
and
wise
,
and
sober
Christians
;
which
as
it
may
press
a
strong
temptation
to
bewitch
and
draw
men
to
that
sin
;
so
should
it
move
to
the
greater
watchfulness
,
the
greater
diligence
to
avoid
it
.
2.
But
then
secondly
,
as
hypocrisie
often
gains
the
credit
of
true
Religion
,
nay
more
than
that
itself
can
gain
in
the
general
blindness
of
mankind
:
so
doth
it
most
effectually
serve
for
the
advancement
of
other
ends
,
which
men
are
apt
to
entertain
,
namely
,
the
gaining
of
wealth
and
power
,
and
all
the
advantages
of
this
World
.
And
here
I
shall
not
make
any
stay
upon
meaner
persons
,
who
yet
generally
find
it
useful
for
their
advantages
in
the
world
,
to
make
a
shew
of
greater
Piety
,
than
they
are
really
possessors
of
;
But
I
shall
observe
to
what
degrees
of
power
and
honour
the
Pharisees
did
advance
themselves
by
their
pretences
to
greater
exactness
in
Religion
,
than
other
factions
amongst
the
Jews
.
Josephus
tells
us
,
that
there
were
three
sects
of
Religion
amongst
the
Jews
in
his
time
,
the
Pharisees
,
Sadducees
,
and
the
Essenes
:
of
these
the
Essenes
,
as
he
tells
us
,
lived
the
best
,
but
the
Pharisees
were
of
greatest
credit
,
insomuch
that
the
very
Sadducees
themselves
,
if
they
arrived
to
any
Authority
in
the
Nation
,
were
forced
to
accommodate
and
yield
themselves
to
all
the
dictates
of
the
Pharisees
,
Antiqu.
lib.
10.
cap.
2.
He
tells
us
that
these
were
so
esteem'd
,
that
they
govern'd
all
in
matters
of
State
;
that
they
had
such
Interest
in
the
people
,
that
they
were
not
afraid
to
resist
and
oppose
the
lawful
Magistrates
,
to
oppose
their
very
Kings
and
Princes
,
and
to
raise
Arms
,
and
war
against
them
.
He
tells
us
a
very
remarkable
story
relating
to
our
present
purpose
:
Alexander
Jannaeus
during
his
Reign
over
the
Jews
had
done
many
cruel
and
odious
things
,
and
some
that
highly
displeas'd
the
Pharisees
,
and
was
therefore
greatly
hated
by
them
as
well
as
by
the
rest
of
the
people
.
In
this
condition
he
falls
sick
,
his
sickness
at
last
prevailed
so
far
,
that
there
was
no
hope
of
recovery
left
.
This
being
observed
by
his
wife
Alexandra
,
who
knew
very
well
how
odious
he
was
to
all
the
people
,
and
to
the
Pharisees
amongst
the
rest
,
and
the
infinite
troubles
and
vexations
that
threatned
his
family
after
his
death
,
she
is
presently
overflowed
with
sorrows
,
as
in
the
prospect
of
what
she
fear'd
might
happen
.
Alas
says
she
to
her
dying
Husband
,
what
a
condition
do
you
leave
us
in
?
to
whom
do
you
leave
your
wretched
Widow
?
to
whom
do
you
leave
your
miserable
Orphans
?
what
shall
we
do
when
you
are
gone
?
Peace
says
the
King
,
take
my
advice
,
and
I
will
put
you
into
a
way
,
wherein
you
shall
not
only
live
,
but
reign
in
peace
and
great
security
:
you
know
the
mighty
power
and
credit
that
the
Pharisees
have
among
the
people
,
for
their
seeming
Piety
and
Religion
,
you
know
the
hatred
I
labour
under
,
hath
chiefly
and
principally
been
occasioned
,
because
I
have
disobliged
them
.
When
I
am
dead
,
speak
them
fair
,
give
them
the
praises
they
desire
,
expose
my
body
unto
them
,
let
them
use
it
at
their
pleasure
,
either
bury
it
,
if
they
please
;
or
abuse
,
and
insult
,
and
trample
upon
it
,
and
drag
it
through
the
mire
of
the
Streets
.
Let
them
govern
all
your
affairs
,
let
them
but
govern
and
rule
you
,
and
you
shall
easily
rule
the
people
.
Well
,
this
she
did
,
and
doing
this
the
Pharisees
were
quieted
and
appeased
,
and
they
did
not
only
not
abuse
,
but
very
honourably
interr
his
Body
;
they
made
Orations
in
the
commendation
of
his
Person
,
they
setled
his
Widow
in
the
Kingdom
by
their
Authority
among
the
people
;
they
governed
her
,
and
she
the
Kingdom
.
(
Antiq.
lib.
13.
c.
23
,
24.
)
Such
power
and
interest
among
the
people
did
they
obtain
by
the
reputation
of
their
Religion
.
From
whence
I
observe
,
How
powerful
a
thing
the
appearance
of
Religion
is
to
serve
a
mans
secular
ends
and
interests
,
even
beyond
real
piety
.
Now
that
which
gives
it
this
advantage
for
these
ends
,
at
least
for
a
certain
space
of
time
,
till
it
be
discovered
and
detected
,
is
because
it
gives
a
man
the
licence
of
using
such
methods
for
his
end
which
no
man
truly
conscientious
can
possibly
allow
himself
to
use
.
It
gives
him
leave
to
say
or
do
,
whatsoever
it
be
,
that
may
serve
his
end
.
It
gives
him
leave
to
promise
fair
to
every
person
,
although
he
never
design
performance
;
to
fill
men
with
infinite
expectations
of
publick
good
,
or
their
own
preferment
and
advantage
,
though
nothing
of
these
things
be
intended
.
It
gives
him
leave
to
apply
himself
to
every
mans
humour
and
desire
,
to
flatter
the
proud
,
to
praise
the
ambitious
,
to
bribe
the
covetous
,
to
serve
and
caress
every
mans
lusts
,
and
to
accommodate
such
a
Bate
for
every
person
,
as
is
most
pleasing
to
his
Appetite
.
By
all
which
means
it
often
effectually
serves
its
end
before
it
can
be
well
discovered
,
and
then
discovery
doth
not
hurt
it
.
It
hath
gained
the
advantages
it
designed
,
and
,
it
may
be
,
the
reputation
of
wisdom
,
though
it
hath
lost
that
of
piety
.
Now
being
hypocrisie
is
an
easie
and
a
pleasant
Religion
,
grateful
in
several
Parts
and
Instances
to
the
sinful
passions
of
Mankind
,
being
apt
to
serve
the
several
ends
of
gaining
applause
,
and
wealth
,
and
power
,
it
will
require
a
singular
care
,
a
great
watchfulness
over
our selves
to
avoid
it
in
all
degrees
and
measures
,
to
be
infected
with
nothing
of
it
.
It
will
require
the
more
of
this
,
because
a
man
may
be
an
Hypocrite
,
and
yet
not
be
aware
he
is
so
;
he
may
be
infected
with
this
Disease
,
and
that
in
a
very
high
degree
,
and
not
be
sensible
of
his
Malady
,
not
feel
and
observe
it
in
himself
.
'T
is
clear
that
the
very
Pharisees
themselves
were
not
aware
of
their
own
hypocrisies
.
Had
they
been
so
,
they
could
not
have
trusted
in
themselves
,
that
they
were
righteous
,
and
have
despised
others
;
which
Christ
expresly
saith
they
did
,
Luke
18.9
.
Had
they
been
conscious
of
their
hypocrisies
,
though
they
might
have
boasted
this
their
righteousness
before
men
,
who
did
not
understand
their
hearts
,
they
could
not
have
done
it
before
God
,
who
,
as
they
knew
,
did
understand
them
;
and
yet
our
Saviour
brings
in
the
Pharisee
boasting
of
his
righteousness
before
God
,
Luke
18.11
,
12.
But
they
were
not
conscious
to
themselves
of
their
own
hypocrisies
:
And
this
is
the
reason
why
our
Lord
so
often
upbraided
them
with
their
blindness
.
Interest
is
a
subtle
thing
,
it
easily
insinuates
into
mens
counsels
,
easily
slides
into
their
designs
,
and
moulds
them
into
a
Form
of
Godliness
,
begets
an
appearance
of
Religion
,
when
they
are
little
aware
of
it
.
The
heart
is
deceitful
above
all
things
,
and
desperately
wicked
,
who
can
know
it
?
Jerem.
17.9
.
This
being
so
,
if
we
will
avoid
so
sly
a
vice
,
if
we
would
exclude
so
subtle
and
so
deceitful
a
sin
,
it
will
concern
us
,
(
1.
)
First
of
all
to
avoid
the
several
causes
of
it
,
Pride
,
and
Avarice
,
and
Ambition
.
For
lay
this
down
for
a
certain
Rule
,
Hypocrisie
is
no
solitary
vice
,
it
is
never
found
alone
in
any
man
,
it
always
serves
some
other
lust
,
it
always
ministers
to
some
superior
vice
within
,
that
is
to
say
,
either
to
the
love
of
the
praise
of
men
,
or
that
of
secular
wealth
and
power
.
If
a
man
design
not
to
serve
these
lusts
,
if
these
do
not
bear
any
sway
in
him
,
he
's
in
no
danger
of
hypocrisie
.
For
that
's
a
vice
that
always
ministers
to
some
other
,
and
these
are
the
vices
which
it
serves
.
(
2.
)
And
then
further
it
will
secure
us
from
hypocrisie
,
if
we
will
fully
content
our selves
with
those
advantages
of
Religion
,
which
God
hath
certainly
promised
to
it
,
peace
with
him
,
peace
of
Conscience
in
this
World
,
and
eternal
happiness
in
the
other
.
I
know
very
well
that
true
Religion
doth
often
contribute
to
further
ends
,
namely
,
both
to
welfare
and
reputation
in
this
very
world
,
as
well
as
the
other
.
But
because
there
are
certain
times
and
circumstances
,
wherein
it
will
not
serve
those
ends
,
wherein
the
best
and
wisest
men
shall
be
esteemed
the
very
worst
,
superstitious
,
cold
and
formal
men
,
by
those
that
are
zealous
in
some
Faction
,
and
know
no
Religion
but
that
zeal
;
because
such
times
as
these
may
be
,
it
is
safest
to
content
our selves
in
gaining
those
rewards
and
blessings
,
that
are
peculiar
to
Religion
,
the
testimony
of
a
good
Conscience
,
and
life
eternal
in
the
World
to
come
.
(
3.
)
And
then
lastly
,
Because
hypocrisie
is
so
deceitful
and
sly
a
sin
,
as
always
serving
worldly
interest
,
which
is
apt
insensibly
to
blind
the
eyes
,
and
infatuate
the
minds
of
the
wisest
men
(
and
yet
hide
it self
from
them
themselves
)
it
will
concern
us
to
be
very
frequent
and
impartial
in
the
examination
of
our selves
,
to
weigh
our
counsels
,
to
try
our
ends
,
to
prove
our
designs
in
every
action
relating
any
way
to
Religion
.
It
will
be
needful
to
consider
whether
we
indeed
design
it
,
really
intend
to
promote
and
practise
it
whereever
we
make
a
profession
of
it
.
And
then
because
that
God
alone
knows
the
heart
,
and
because
his
Grace
is
most
needful
to
discover
our selves
unto
our selves
in
the
midst
of
the
many
sins
and
passions
that
may
infatuate
and
beguile
us
;
let
us
earnestly
pray
for
his
Holy
Spirit
to
deliver
us
from
all
the
infatuations
,
and
all
the
seductions
of
our
lusts
.
Let
us
make
the
Address
which
David
did
,
(
Psal.
139.22
,
24.
)
with
whose
words
I
shall
conclude
:
Search
me
,
O
God
,
and
know
my
heart
;
try
me
,
and
know
my
thoughts
;
and
see
if
there
be
any
wicked
way
in
me
;
and
lead
me
in
the
way
everlasting
.
The
Eleventh
Sermon
.
John
14.1
.
Ye
believe
in
God
,
believe
also
in
me
.
The
whole
verse
is
thus
:
Let
not
your
heart
be
troubled
;
ye
believe
in
God
,
believe
also
in
me
.
THESE
words
are
a
preface
to
a
very
large
and
kind
discourse
made
by
our
Lord
unto
his
followers
,
wherein
he
delivers
the
main
foundations
of
Christianity
as
well
in
matter
of
Faith
,
as
Practice
;
which
is
the
reason
why
he
begins
it
with
such
words
,
as
might
effectually
stir
them
up
to
give
both
attention
and
belief
to
all
that
he
should
deliver
in
it
:
Ye
believe
in
God
,
believe
also
in
me
.
In
which
words
we
have
two
parts
:
-
1.
A
concession
,
or
supposition
,
Ye
believe
in
God
;
that
is
,
ye
believe
that
there
is
a
God
,
and
what
is
consequent
hereupon
,
that
he
is
to
be
trusted
and
obeyed
,
although
some
others
read
the
words
not
as
a
Declaration
,
Ye
believe
in
God
,
but
as
a
Command
,
Believe
in
God
;
but
there
is
no
reason
to
depart
from
our
own
Translation
in
this
matter
.
-
2.
Here
is
a
Precept
also
,
Believe
in
me
;
that
is
to
say
,
believe
that
I
am
the
Son
of
God
,
sent
by
him
into
the
world
to
reveal
the
Gospel
of
life
eternal
;
and
therefore
judge
your selves
obliged
to
believe
whatsoever
I
reveal
,
and
obey
whatsoever
I
command
you
.
Now
being
that
belief
in
Christ
,
in
the
sence
I
have
now
explained
unto
you
,
is
here
required
as
an
addition
,
or
further
accession
to
the
mere
belief
in
God
only
,
as
he
may
be
known
by
the
light
of
nature
.
The
Subject
which
the
Words
before
us
offer
to
our
consideration
is
,
That
the
belief
of
Christian
Doctrine
,
as
it
is
revealed
to
us
in
the
Gospel
,
over
and
above
that
knowledge
of
God
which
the
light
of
Nature
affords
unto
us
,
is
necessary
to
our
eternal
happiness
.
In
the
prosecution
of
which
Point
,
1.
I
must
first
consider
,
That
the
firm
belief
of
the
Gospel
of
Christ
is
most
expresly
required
by
God
,
and
the
denial
of
such
belief
forbidden
under
no
less
a
penalty
than
the
utter
loss
of
life
eternal
.
Salvation
is
always
promised
to
them
who
believe
in
him
who
hath
revealed
it
,
and
become
his
Followers
and
Disciples
;
to
other
persons
it
is
not
promised
.
As
Moses
lifted
up
the
Serpent
in
the
Wilderness
,
so
must
the
Son
of
man
be
lifted
up
;
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
,
Joh.
3.14
,
15.
Nor
is
it
only
promised
to
those
,
and
those
only
,
that
so
believe
;
but
denied
to
them
that
believe
not
,
to
them
that
refuse
to
yield
their
belief
to
him
whom
God
hath
sent
and
sanctified
to
be
the
Saviour
of
the
World
.
He
that
believeth
on
him
is
not
condemned
,
but
he
that
believeth
not
is
condemned
already
;
because
he
hath
not
believed
in
the
name
of
the
only
begotten
Son
of
God
.
And
so
again
(
omitting
several
other
places
of
the
same
sense
and
signification
)
in
the
first
Epistle
of
St
John
,
chap.
5.
ver.
10.
He
that
believeth
on
the
Son
of
God
hath
the
witness
in
himself
;
he
that
believeth
not
God
,
hath
made
him
a
Lyar
,
because
he
believeth
not
the
Record
that
God
gave
of
his
Son
.
Thrice
did
God
bear
this
Record
,
and
owne
our
Lord
to
be
sent
by
him
by
an
express
voice
from
Heaven
,
once
at
his
Baptism
in
these
words
,
Matt.
3.17
.
This
is
my
beloved
son
in
whom
I
am
well
pleased
.
A
second
time
at
his
transfiguration
upon
the
mount
,
with
some
addition
to
those
words
,
Matt.
15.5
.
This
is
my
beloved
son
in
whom
I
am
well
pleased
,
hear
ye
him
.
And
yet
again
a
third
time
,
a
little
before
our
Saviours
passion
,
when
praying
to
God
in
these
words
,
Father
glorifie
thy
name
,
he
was
answered
by
a
voice
from
Heaven
,
saying
,
I
have
both
glorified
it
and
will
glorifie
it
again
,
John
12.28
.
To
all
which
clear
and
express
testimonies
given
by
the
Father
to
his
Son
,
I
might
first
add
the
glorious
miracles
wrought
by
Christ
during
his
life
,
then
his
resurrection
from
the
dead
,
and
the
effusion
of
his
Spirit
upon
the
Apostles
sent
by
him
,
and
all
the
miracles
wrought
by
them
,
and
all
his
other
followers
also
;
which
being
evident
demonstrations
that
he
was
the
very
son
of
God
,
and
sent
by
him
to
save
the
World
,
highly
aggravate
the
great
sin
of
infidelity
and
unbelief
,
and
teach
us
to
forbear
to
wonder
that
it
should
be
punished
with
death
eternal
,
and
that
Christ
himself
should
thus
pronounce
,
Mark
16.16
.
He
that
believeth
,
and
is
baptized
shall
be
saved
;
but
he
that
believeth
not
shall
be
damned
.
2.
But
then
secondly
,
lest
you
should
think
that
God
will
have
us
believe
the
Gospel
meerly
because
he
will
have
it
so
,
and
that
he
had
no
further
end
in
the
truth
therein
revealed
unto
us
,
than
that
we
should
believe
them
only
:
I
further
add
that
the
belief
of
those
truths
is
greatly
necessary
to
several
ends
of
infinite
moment
and
importance
.
1.
For
the
full
and
perfect
knowledge
of
the
duties
which
he
requires
from
us
.
2.
For
the
like
knowledge
of
the
great
motions
to
those
duties
.
3.
For
our
better
support
under
all
our
tryals
,
fears
,
and
dangers
.
1.
The
belief
of
the
great
truths
revealed
unto
us
in
the
Gospel
,
is
necessary
for
the
perfect
knowledge
of
the
duties
which
God
requires
from
us
,
and
that
upon
several
considerations
:
namely
(
1.
)
because
that
though
the
light
of
nature
well
improved
,
may
in
some
measure
direct
us
to
very
many
of
them
;
yet
such
improvement
of
that
light
is
no
very
easie
or
common
thing
:
and
(
2.
)
because
there
is
now
a
higher
measure
of
natural
duties
required
from
us
,
than
was
accepted
in
former
times
,
that
is
,
the
times
before
the
Gospel
:
and
(
3.
)
yet
again
,
because
there
are
now
even
other
kinds
and
sorts
of
Duties
required
from
us
,
than
the
light
of
Nature
can
discover
.
(1)
Therefore
let
it
be
well
considered
▪
That
although
it
be
very
true
indeed
,
that
the
light
of
nature
well
improved
may
direct
and
guide
us
to
many
Duties
,
yet
such
improvement
of
that
light
is
no
such
easie
and
common
thing
.
The
strong
affections
that
are
in
men
to
the
gains
and
pleasures
of
this
life
allow
them
but
very
little
time
to
spend
in
the
study
of
their
Duties
,
much
less
do
they
prompt
them
to
that
Study
.
They
press
the
gaining
of
what
is
easie
,
what
is
pleasing
to
flesh
and
blood
;
they
press
the
pleasing
of
themselves
in
the
fruition
of
what
they
love
,
and
doing
so
,
strangely
infatuate
the
minds
of
men
,
and
render
it
infinitely
hard
and
difficult
to
excite
those
sparks
of
natural
light
which
God
hath
planted
in
their
minds
.
Insomuch
that
we
find
by
sad
experience
,
that
the
generality
of
mankind
in
all
the
Ages
of
the
World
have
been
much
apter
to
extinguish
than
to
improve
the
light
of
nature
.
If
you
consider
the
state
of
the
world
before
the
Flood
,
you
find
that
impurity
and
iniquity
had
strangely
spread
and
diffused
themselves
through
the
generality
of
mankind
,
God
saw
,
says
Moses
,
that
the
wickedness
of
man
was
great
in
the
earth
,
and
that
every
imagination
of
the
thoughts
of
his
heart
was
only
evil
continually
,
Gen.
6.5
.
Every
imagination
evil
,
and
only
evil
,
and
that
continually
.
If
you
descend
below
the
Flood
,
how
did
the
very
same
impieties
,
and
these
with
a
very
great
accession
,
namely
with
that
of
idolatry
it self
,
presently
deluge
the
World
again
?
How
universal
were
these
impieties
,
and
that
idolatry
?
Insomuch
that
the
very
seed
of
Abraham
had
learned
the
manners
,
learned
the
idolatries
used
in
Egypt
,
before
the
giving
of
the
Law
,
and
could
not
be
so
restrained
from
them
,
but
that
they
were
ever
and
anon
relapsing
after
the
very
Law
was
given
,
during
all
the
time
of
the
first
Temple
.
And
though
we
find
them
cured
indeed
of
their
idolatry
after
the
Babylonian
captivity
,
yet
did
they
still
pollute
themselves
with
strange
immoralities
and
superstitions
.
Insomuch
that
when
our
Saviour
came
to
reform
the
world
,
he
found
it
in
such
a
deplorable
state
,
that
St
Paul
thought
fit
to
represent
it
in
those
words
,
and
many
others
to
the
same
purpose
out
of
the
Psalms
,
There
is
none
righteous
,
no
not
one
.
There
is
none
that
understandeth
,
none
that
seeketh
after
God
,
they
are
all
gone
out
of
the
way
,
they
are
together
become
unprofitable
:
there
is
nome
that
doth
good
,
no
not
one
,
Rom.
3.10
,
11
,
12.
See
here
into
what
a
wretched
state
the
world
was
fallen
,
when
our
blessed
Lord
was
sent
into
it
;
see
,
how
little
success
or
influence
the
light
of
nature
had
upon
it
,
either
to
hinder
,
or
to
reform
the
greatest
impieties
and
profaneness
.
And
lest
you
should
think
the
very
professors
of
humane
wisdom
,
the
very
Philosophers
among
the
Greeks
,
to
have
been
better
than
the
people
,
I
must
say
,
that
it
was
not
generally
so
;
but
on
the
contrary
,
that
the
generality
of
these
persons
were
as
prophane
,
and
as
Idolatrous
as
the
people
,
and
more
Atheistical
than
they
were
.
And
this
is
the
thing
St
Paul
declares
,
Rom.
1.22
.
and
the
following
verses
,
professing
themselves
to
be
wise
,
they
became
fools
,
and
hanged
the
Glory
of
the
incorruptible
God
into
an
Image
made
like
to
corruptible
man
,
and
to
birds
,
and
four-footed
beasts
,
and
creeping
things
,
the
very
vilest
of
the
Creatures
:
for
which
cause
God
gave
them
up
to
vile
affections
,
which
he
largely
describes
in
the
following
parts
of
that
Chapter
.
So
far
was
the
light
of
nature
from
restraining
Ideots
and
mean
Persons
,
that
it
did
not
restrain
the
very
Philosophers
from
great
impieties
and
superstitions
,
no
nor
from
gross
and
foul
Idolatry
,
which
yet
is
the
greatest
contradiction
,
the
greatliest
opposite
to
that
light
.
And
it
is
worthy
our
observation
,
that
there
is
not
now
at
this
very
day
any
heathen
Nation
in
all
the
world
,
that
doth
not
worship
dumb
Idols
,
save
only
those
that
follow
Mahomet
;
and
that
the
reason
why
this
very
sect
are
not
Idolaters
,
is
because
that
Mahomet
,
that
great
Prophet
,
took
the
belief
of
one
true
God
from
Christian
Doctrine
,
and
because
his
followers
live
in
the
neighbourhood
of
Christian
Nations
,
and
have
Christians
generally
dwelling
with
them
.
From
all
which
instances
it
appears
,
how
hard
it
is
so
to
secure
,
so
to
improve
the
light
of
nature
,
as
that
it
shall
not
grosly
fail
even
in
the
discovery
of
natural
duties
,
unless
it
be
helped
by
Revelation
;
and
therefore
how
necessary
,
how
indispensably
needful
it
is
,
to
believe
the
Gospel
for
the
assisting
of
that
light
in
the
knowledge
even
of
natural
duties
.
2.
Add
hereunto
in
the
second
place
,
that
there
are
now
greater
degrees
,
higher
perfection
in
natural
duties
required
from
us
,
since
the
Revelation
of
the
Gospel
,
than
were
accepted
,
or
required
,
before
the
Revelation
of
it
.
Now
therefore
allowing
that
natural
light
,
can
in
a
measure
teach
and
prompt
us
to
practise
those
two
general
duties
,
which
consist
in
the
love
of
God
and
Men
,
and
also
in
the
distinct
branches
,
the
several
instances
of
those
duties
,
yet
will
it
be
very
hard
to
say
,
that
it
can
either
teach
,
or
move
us
to
practise
all
these
several
offices
in
those
degrees
which
God
doth
now
require
from
us
:
for
God
requires
such
a
degree
of
natural
duties
,
that
is
,
of
love
to
himself
and
men
,
as
is
proportionable
to
the
helps
and
motives
,
which
he
affords
for
the
performance
of
these
duties
,
unto
whomsoever
much
is
given
,
of
him
much
shall
be
required
,
and
to
whom
men
have
commited
much
,
of
him
they
will
ask
the
more
,
Luk.
12.48
.
Now
natural
light
doth
not
afford
an
equal
measure
of
help
,
and
motives
to
natural
duties
,
with
those
that
are
given
us
by
the
Gospel
,
and
therefore
it
cannot
be
imagined
but
that
God
requires
a
greater
degree
of
these
duties
,
namely
,
of
love
to
himself
and
men
,
and
of
all
the
branches
,
all
the
instances
of
that
love
,
than
natural
light
can
work
in
us
,
than
is
accepted
,
or
required
where
the
Gospel
is
not
published
and
revealed
.
Will
any
man
say
,
that
the
very
Gospel
affords
no
greater
helps
and
motives
,
for
the
performance
of
those
duties
,
which
the
light
of
nature
may
suggest
,
than
this
alone
can
offer
to
us
?
is
the
clear
relation
of
life
immortal
,
the
express
promise
of
that
life
,
and
of
the
assistance
of
Gods
grace
,
and
the
unspeakable
love
of
God
in
giving
his
Son
to
die
for
us
,
nothing
more
,
nothing
greater
,
nothing
more
powerful
or
efficacious
to
perswade
the
practice
of
natural
duties
,
than
the
very
light
of
nature
only
?
or
doth
not
God
require
a
greater
degree
of
obedience
,
where
he
hath
given
greater
knowledge
,
and
greater
abilities
to
obey
him
?
who
can
deny
either
of
these
?
and
if
these
cannot
be
denyed
,
certain
it
is
,
that
there
is
now
(
since
the
Revelation
of
the
Gospel
)
a
greater
degree
of
natural
duties
required
from
men
,
where
that
Gospel
is
revealed
,
than
was
accepted
,
or
required
before
the
Revelation
of
it
.
3.
To
all
this
add
in
the
third
place
,
that
there
are
now
some
certain
duties
enjoyned
unto
us
,
which
the
light
of
nature
can
in
no
wise
discover
to
us
:
such
are
the
Sacraments
of
the
Gospel
,
Baptism
,
and
the
Supper
of
our
Lord
;
such
is
the
worship
of
Jesus
Christ
as
Mediator
,
and
such
no
doubt
,
is
the
invocation
of
the
Holy
,
and
ever
blessed
Trinity
:
all
which
duties
purely
depend
upon
Revelation
,
and
are
not
in
any
wise
suggested
by
natural
light
,
howsoever
improved
.
If
it
be
said
,
that
these
duties
are
not
required
,
where
the
Gospel
is
not
revealed
and
published
,
this
is
no
answer
,
no
excuse
for
those
persons
,
who
live
where
the
Gospel
is
revealed
.
They
are
required
to
practise
these
as
well
as
any
natural
duties
,
and
sure
the
wilful
neglect
of
them
is
wilful
disobedience
to
God
;
and
therefore
renders
the
guilty
person
liable
to
death
eternal
:
from
all
which
instances
it
appears
,
that
a
belief
in
Jesus
Christ
,
a
full
belief
of
his
Gospel
is
absolutely
and
indispensably
necessary
for
the
full
and
perfect
understanding
of
the
duties
which
God
requires
from
us
.
2.
And
secondly
it
is
equally
necessary
for
the
clear
,
and
full
,
and
perfect
knowledge
of
the
great
motives
to
those
duties
;
namely
(
1.
)
that
of
eternal
life
,
and
(
2.
)
the
admirable
love
of
God
to
men
declared
and
evidenced
in
Jesus
Christ
,
and
(
3.
)
the
express
and
clear
promises
of
the
assistance
of
his
Spirit
to
enable
us
to
perform
our
duties
.
1.
Certainly
the
promise
of
life
eternal
,
upon
condition
of
Faith
and
Holiness
,
is
the
highest
motive
to
obedience
;
but
such
a
motive
,
as
is
so
far
from
being
clear
to
the
light
of
nature
,
that
there
was
a
sect
amongst
the
Jews
(
who
had
not
only
the
light
of
nature
,
but
the
Law
and
Prophets
to
inform
them
)
that
is
to
say
the
sect
of
the
Sadducees
,
who
denyed
the
being
of
Angels
or
Spirits
,
and
the
immortality
of
mens
Souls
.
Nor
was
there
any
one
sect
amongst
the
Philosophers
,
but
either
flatly
denyed
this
,
as
the
Epicureans
,
and
some
others
;
or
else
spake
doubtfully
in
the
point
,
as
the
Academicks
or
those
of
Plato's
School
,
or
had
infinitely
false
,
as
well
as
useless
conceptions
of
it
,
as
the
Pythagoreans
had
of
old
,
who
held
the
transmigration
of
mens
Souls
out
of
one
body
into
another
,
yea
into
the
bodies
of
brute
Creatures
,
so
that
this
chief
and
principal
motive
to
obedience
,
the
very
immortality
of
mens
Souls
,
much
more
that
of
their
bodies
also
,
was
either
doubted
,
or
disbelieved
,
or
else
believed
in
such
a
manner
,
as
rendered
it
useless
to
that
end
amongst
the
wisest
of
the
Heathen
.
And
as
for
the
common
sort
of
people
,
who
were
led
by
the
fictions
of
the
Poets
,
those
did
at
best
no
more
than
fansie
a
sensual
Paradise
after
death
;
which
could
no
more
purge
and
cleanse
them
from
sensual
appetites
,
than
the
hope
and
desire
of
a
carnal
happiness
,
can
make
men
holy
,
pure
,
and
Spiritual
.
2.
But
then
further
what
shall
we
say
of
the
incomparable
love
and
kindness
,
that
God
hath
declared
to
mankind
in
the
Gospel
of
our
blessed
Lord
?
which
all
the
skill
of
humane
wisdom
,
the
most
improved
natural
light
could
never
have
discovered
,
or
imagined
?
That
God
should
send
his
beloved
Son
into
the
world
to
take
our
nature
upon
himself
,
and
reveal
eternal
life
to
men
,
and
shew
them
the
way
to
attain
unto
it
by
the
example
of
his
life
!
that
he
should
give
him
to
dye
for
us
,
to
make
expiation
for
our
sins
!
that
he
should
raise
him
from
the
dead
,
and
give
him
power
to
raise
us
,
and
make
our
very
Redeemer
himself
to
become
our
Head
,
and
give
him
authority
to
be
our
Judg
,
who
knows
our
frailties
by
his
own
experience
and
sense
of
them
,
are
demonstrations
of
such
an
incomparable
love
to
us
,
such
a
concern
for
our
salvation
,
as
would
never
have
entred
into
the
thoughts
of
mortal
men
,
had
it
not
been
thus
revealed
unto
us
.
These
were
mysteries
hid
from
Ages
,
discoveries
of
a
greater
love
than
natural
light
could
have
imagined
,
Eye
hath
not
seen
,
nor
ear
heard
,
neither
hath
it
entred
into
the
heart
of
man
to
conceive
,
the
things
which
God
hath
prepared
for
them
that
love
him
,
1
Cor.
2.9
.
Herein
is
love
,
saith
St
John
,
1
Ep.
4.10
.
not
that
we
loved
God
,
but
that
he
loved
us
,
and
sent
his
Son
to
be
the
propitiation
for
our
sins
.
And
so
St
Paul
,
Rom.
5.8
.
God
commendeth
his
love
towards
us
,
in
that
while
we
were
yet
Sinners
,
Christ
died
for
us
.
Now
the
Gospel
having
clearly
revealed
infinitely
more
of
the
love
of
God
to
mankind
,
than
the
light
of
nature
could
discover
,
hath
likewise
given
us
infinitely
greater
and
stronger
motives
to
love
God
,
and
trust
in
him
,
and
consequently
to
obey
him
,
than
the
light
of
nature
could
afford
.
3.
Add
hereunto
the
express
promise
,
which
God
made
us
in
the
Gospel
,
of
giving
his
Holy
Spirit
to
us
,
to
strengthen
our
faith
,
to
confirm
our
hope
,
to
inflame
our
love
,
to
enable
us
to
perform
the
Duties
which
we
cannot
perform
by
the
strength
of
nature
.
So
our
Saviour
,
Luke
11.13
.
If
ye
then
being
evil
,
know
how
to
give
good
gifts
unto
your
Children
,
how
much
more
shall
your
heavenly
Father
give
his
Holy
Spirit
to
them
that
ask
.
him
?
Could
all
the
skill
of
humane
wisdom
,
or
the
best
improved
natural
light
,
give
us
such
assurance
of
God's
assistance
in
order
to
a
holy
life
,
as
this
express
Promise
gives
us
?
Did
the
Philosophers
ever
speak
at
this
rate
?
Did
they
dream
of
Divine
assistance
to
make
them
wise
,
and
just
,
and
holy
?
What
saith
Tully
in
the
name
of
Cotta
on
this
Point
?
lib.
3.
de
natura
Deor.
Virtutem
nemo
unquam
acceptam
Deo
retulit
;
No
man
ever
judged
he
had
Vertue
from
God
.
And
afterwards
,
Nunquis
quòd
bonus
vir
esset
,
gratias
Diis
egit
unquam
?
At
quòd
dives
,
quòd
honoratus
,
quòd
incolumis
.
Did
ever
any
man
thank
the
Gods
,
because
he
was
a
good
man
?
No
,
but
because
he
was
rich
,
and
honourable
,
and
safe
.
These
were
the
things
they
ascribed
to
God
,
but
they
never
dreamed
of
his
assistance
to
give
them
Vertue
;
that
they
ascribed
unto
themselves
.
Now
how
could
men
that
never
expected
God's
assistance
in
the
purifying
of
their
hearts
and
lives
,
ever
attempt
to
arrive
at
equal
degrees
of
piety
with
those
that
expect
and
verily
hope
for
that
assistance
?
How
could
they
hope
to
overcome
their
inordinate
lusts
and
inclinations
?
or
,
whatsoever
they
might
hope
,
how
could
they
really
overcome
them
without
the
assistance
of
God's
Spirit
?
which
was
a
thing
they
did
not
only
not
expect
,
but
flatly
rejected
and
denied
,
judged
it
absurd
to
look
for
it
.
Whereas
now
on
the
other
hand
,
the
firm
assurance
of
a
supernatural
power
and
help
,
to
subdue
the
corruptions
of
our
natures
,
grounded
upon
the
promise
of
God
,
gives
those
that
really
believe
the
Gospel
such
faith
,
and
hope
,
and
strength
,
and
courage
,
which
gives
them
victory
over
the
world
,
and
their
own
inordinate
lusts
and
appetites
.
From
all
which
instances
it
appears
how
many
singular
helps
and
motives
the
Gospel
gives
us
in
order
to
a
holy
life
,
which
the
light
of
nature
cannot
give
;
and
consequently
that
it
is
most
necessary
to
believe
the
Gospel
over
and
above
all
the
Principles
which
the
light
of
nature
can
discover
.
3.
Add
hereunto
in
the
third
place
,
That
as
this
is
necessary
for
the
perfect
knowledge
of
our
Duties
,
and
the
helps
and
motives
thereunto
;
so
likewise
for
our
support
and
comfort
under
all
the
tryals
,
fears
and
troubles
that
assault
us
in
the
present
world
;
whether
those
arise
from
,
(
1.
)
Outward
evils
;
or
,
(
2.
)
From
inward
guilt
and
fear
of
punishment
.
(
1.
)
And
for
the
former
:
Man
,
says
Job
,
is
born
for
trouble
as
the
sparks
fly
upward
;
that
is
to
say
,
The
state
of
man
is
naturally
troublesome
in
this
world
So
many
are
the
afflictions
and
tryals
which
fall
upon
us
in
this
life
,
so
many
the
dangers
or
disappointments
,
so
many
losses
and
calamities
in
our
names
,
or
persons
,
or
estates
,
or
in
the
persons
related
to
us
,
which
four
and
imbitter
the
present
world
,
that
there
is
nothing
can
support
us
,
and
make
our
lives
easie
to
us
,
but
the
firm
assurance
and
expectation
of
a
blessed
and
glorious
immortality
,
which
,
as
I
have
clearly
shewed
before
,
was
never
found
among
the
Heathen
,
never
clearly
known
by
the
light
of
nature
.
Could
they
then
so
enjoy
themselves
in
all
the
confusions
,
in
all
the
calamities
of
this
world
,
they
,
who
had
no
assured
hope
of
immortality
,
as
we
may
do
,
that
have
that
hope
?
or
as
the
Primitive
Christians
did
?
We
are
troubled
,
says
the
Apostle
,
on
every
side
,
yet
not
distressed
;
we
are
perplexed
,
but
not
in
despair
;
persecuted
,
but
not
forsaken
;
cast
down
,
but
not
destroyed
,
2
Cor.
4.8
,
9
,
Not
destroyed
?
no
,
we
do
not
faint
,
we
do
not
languish
under
our
troubles
;
so
he
adds
at
the
16.
verse
,
and
would
you
know
how
they
were
supported
,
how
sustained
under
all
their
tryals
,
persecutions
?
that
appears
from
the
first
words
of
the
following
Chapter
.
We
know
,
that
if
our
earthly
house
of
this
tabernacle
were
dissolved
,
we
have
a
buildin
with
God
,
a
house
not
made
with
hands
eternal
in
the
heavens
.
And
this
it
was
,
this
certain
knowledge
,
this
which
the
light
of
nature
wants
,
which
gave
support
and
comfort
to
them
under
all
their
sufferings
,
and
afflictions
.
2.
Add
hereunto
in
the
second
place
,
that
the
light
of
nature
can
never
give
men
that
assurance
of
the
grace
and
favour
of
God
towards
them
,
and
the
remission
of
their
sins
,
which
the
Gospel
most
expresly
gives
:
and
therefore
never
so
support
us
under
the
fears
and
sense
of
guilt
,
as
the
declarations
of
the
Gospel
.
The
Gospel
assures
us
,
that
God
sent
his
beloved
Son
to
be
the
propitiation
for
our
sins
,
1
John
4.10
.
The
Gospel
assures
us
,
that
the
Son
of
God
appear'd
in
the
presence
of
God
for
us
,
Heb.
9.24
.
that
he
interceeds
a
Priest
for
us
.
The
Gospel
tells
us
,
that
he
will
continue
so
to
do
,
so
to
intercede
for
ever
,
and
that
his
intercession
for
us
is
most
prevalent
for
our
Salvation
;
that
he
is
able
to
save
them
to
the
uttermost
,
that
come
unto
God
by
him
,
seeing
he
ever
liveth
to
make
intercession
for
them
,
Heb.
7.25
.
And
that
he
is
not
able
only
,
but
also
willing
so
to
do
,
as
being
a
merciful
and
faithful
High
Priest
,
Heb.
2.17
.
upon
which
account
we
are
exhorted
to
come
boldly
to
the
throne
of
grace
,
that
we
may
obtain
mercy
and
find
grace
to
help
in
time
of
need
,
Heb.
4.16
.
And
are
not
these
express
declarations
of
the
mighty
efficacy
of
Christs
Sacrifice
to
make
atonement
for
our
sins
,
and
of
his
intercession
for
us
to
commend
us
to
the
favour
of
God
,
infinitely
great
supports
to
us
,
under
our
fears
of
guilt
and
punishment
?
or
could
the
very
light
of
nature
give
such
assurance
of
Gods
mercy
to
mankind
as
Gods
express
promise
gives
?
The
light
of
nature
could
never
give
us
that
assurance
.
It
did
indeed
convince
men
of
their
sin
and
guilt
,
and
of
the
danger
of
Gods
displeasure
thence
arising
;
and
therefore
laboured
to
atone
,
and
to
remove
divine
displeasure
by
many
Sacrifices
and
Oblations
,
yea
by
the
blood
of
humane
Sacrifices
;
but
still
alas
!
left
the
Offerers
under
great
confusions
and
uncertainties
:
whereas
God
hath
clearly
and
expresly
declared
himself
reconciled
to
us
by
the
spotless
Sacrifice
of
his
Son
Having
thus
shewed
the
absolute
necessity
of
believing
what
the
Gospel
reveals
over
and
above
,
what
the
light
of
nature
can
discover
,
Let
us
hence
observe
the
sin
and
danger
of
those
persons
,
who
pretend
indeed
to
believe
in
God
,
but
not
in
him
,
whom
God
hath
sent
to
be
the
Redeemer
of
the
World
.
1.
They
reject
the
Lord
of
life
and
glory
,
whom
God
hath
made
the
very
judge
of
the
quick
and
dead
,
to
whom
he
hath
given
all
Authority
in
Heaven
and
Earth
.
They
reject
the
head
of
that
body
to
which
alone
Salvation
is
promised
,
for
there
is
no
name
under
heaven
given
among
men
whereby
we
must
be
saved
,
but
that
of
Christ
,
Acts
4.12
.
And
he
that
believeth
not
on
the
Son
full
not
see
life
;
but
the
wrath
of
God
abideth
on
him
,
John
3.36
.
2.
Nor
can
it
reasonably
be
pretended
,
that
the
light
of
nature
affords
the
same
helps
and
motives
to
make
men
righteous
,
good
,
and
holy
,
which
the
very
Gospel
itself
affords
.
There
is
nothing
falser
,
nothing
vainer
than
that
pretence
,
as
I
have
already
clearly
shewed
.
Nor
do
those
men
who
do
pretend
to
believe
in
God
,
but
yet
refuse
to
believe
in
Christ
,
refuse
this
upon
other
reasons
,
but
only
because
the
Laws
of
Christ
are
too
severe
,
and
holy
for
them
:
they
will
not
do
what
he
commands
,
and
therefore
will
not
believe
the
Gospel
;
nor
would
they
pretend
to
obey
the
very
light
of
nature
,
save
only
because
by
these
means
they
gain
a
liberty
of
doing
as
little
as
they
please
;
for
if
you
reprove
them
for
any
sin
,
their
answer
is
that
it
is
not
so
by
the
light
of
nature
.
They
make
that
light
to
be
what
they
please
,
and
then
do
what
they
please
also
,
pretending
the
light
of
nature
allows
it
.
But
let
all
those
,
who
would
not
ruin
their
precious
Souls
,
who
do
in
deed
,
and
good
earnest
,
desire
eternal
life
and
happiness
,
fully
and
faithfully
believe
the
Gospel
;
believe
in
him
,
who
hath
thereby
brought
life
and
immortality
to
light
,
who
hath
offered
himself
as
a
spotless
Sacrifice
to
make
expiation
of
their
sins
,
who
,
as
he
is
now
in
Gods
presence
making
intercession
for
his
body
;
so
will
appear
to
the
World
again
at
the
last
day
,
and
reward
men
according
to
their
works
.
Let
us
all
stedfastly
believe
in
him
,
the
only
begotten
Son
of
God
,
for
he
that
hath
the
Son
hath
life
,
and
he
that
hath
not
the
Son
of
God
,
hath
not
life
,
1
John
5.12
.
The
Twelfth
Sermon
.
Philip.
1.10
.
That
ye
may
approve
things
that
are
excellent
.
ALthough
God
,
in
his
infinite
wisdom
,
never
enjoined
any
thing
to
men
,
but
what
,
considering
all
circumstances
of
times
,
and
places
,
and
persons
likewise
,
was
useful
and
convenient
for
them
,
though
indifferent
in
its
own
nature
(
such
were
the
numerous
Rites
and
Ceremonies
of
Moses's
Law
;
)
yet
are
there
other
instances
of
Duty
,
which
are
immutably
good
in
themselves
,
and
therefore
proper
for
all
Ages
.
So
are
these
two
general
Duties
,
to
love
God
with
all
our
hearts
,
and
to
love
our
neighbour
as
our selves
.
So
are
the
particular
Branches
of
them
,
to
deny
ungodliness
and
worldly
lusts
,
and
to
live
soberly
,
righteously
and
godly
in
the
world
.
And
,
so
with
very
little
exception
,
are
all
the
Duties
of
the
Gospel
.
Which
,
impartially
tryed
and
weighed
,
cannot
but
be
approved
as
good
,
even
,
by
them
that
do
not
practise
them
.
But
a
general
assent
of
the
understanding
,
not
applied
to
particular
instances
of
life
and
action
,
is
far
short
of
the
approbation
,
which
the
Apostle
here
designs
.
For
although
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
used
in
the
Greek
,
sometimes
signifie
something
less
than
a
bare
assent
of
the
understanding
,
that
is
,
to
try
and
examine
only
,
as
where
it
is
required
that
we
prove
all
things
,
(
1
Thess.
5.21
;
)
yet
here
it
signifies
much
more
.
Here
,
as
also
in
other
places
,
it
imports
such
a
clear
and
setled
judgment
of
what
is
good
,
as
is
accompanied
with
resolution
to
practise
what
we
judge
to
be
so
.
This
appears
from
what
the
Apostle
joins
in
the
same
period
with
it
,
sincerity
,
and
a
blameless
life
;
and
these
retain
unto
the
end
.
For
so
is
the
tenour
of
his
words
,
That
ye
may
approve
things
that
are
excellent
,
that
ye
may
be
sincere
and
without
offence
till
the
day
of
Christ
.
The
same
appears
from
the
Style
wherein
the
Apostle
speaks
.
For
the
words
of
my
Text
are
part
of
a
Prayer
,
wherein
(
after
his
usual
custom
of
saluting
the
persons
to
whom
he
writes
,
ver.
1.
and
praying
grace
and
peace
for
them
from
God
our
Father
,
and
from
the
Lord
Jesus
Christ
,
ver.
2.
)
after
his
thanks
rendred
to
God
for
their
fellowship
in
the
Gospel
,
in
the
following
verses
of
the
eighteenth
Chapter
,
he
further
prays
that
their
love
might
abound
yet
more
and
more
in
knowledge
,
and
in
all
judgment
,
and
that
they
might
approve
things
that
are
excellent
.
Being
then
the
Apostle
prays
this
for
them
as
a
thing
of
singular
concernment
to
them
,
and
being
a
cold
assent
of
mind
,
an
ineffectual
approbation
of
what
is
excellent
,
is
a
thing
of
no
concern
at
all
,
this
cannot
possibly
be
the
thing
which
he
so
heartily
prays
for
them
;
but
what
is
far
more
than
this
,
such
an
approbation
of
the
mind
as
(
upon
a
full
and
clear
survey
of
all
the
differences
of
good
and
evil
in
their
natures
,
issues
and
effects
,
both
in
this
and
the
other
world
)
ends
in
a
certain
determination
never
to
deviate
from
what
is
good
.
So
then
,
taking
this
for
granted
(
which
the
Apostle
here
supposes
)
that
the
things
prescribed
to
us
in
the
Gospel
,
are
things
excellent
,
and
good
for
us
,
worthy
thy
to
be
commanded
by
God
,
and
reasonable
to
be
practised
by
us
,
especially
upon
the
powerful
motives
,
whereupon
the
Gospel
recommends
them
;
the
proper
subject
which
these
words
offer
unto
our
consideration
is
the
approbation
of
these
things
,
that
is
,
a
clear
and
stable
judgment
in
the
Duties
prescribed
to
us
in
the
Gospel
.
In
the
handling
of
which
Subject
,
it
is
most
fit
that
we
consider
,
1.
The
singular
use
and
advantage
of
such
a
judgment
in
those
Duties
.
2.
How
it
may
be
gained
.
3.
And
lastly
,
How
it
must
be
exercised
by
them
that
have
attained
unto
it
.
1.
And
for
the
first
let
it
be
considered
,
That
the
judgment
which
I
have
now
described
is
of
such
singular
use
to
us
,
that
it
is
,
(
1.
)
Both
an
effectual
cure
of
all
the
Diseases
of
our
minds
,
considered
absolutely
in
themselves
;
and
,
(
2.
)
Also
a
constant
Guide
and
Monitor
in
every
instance
of
our
lives
.
First
,
A
Guide
to
discover
our
Duties
to
us
;
and
,
Secondly
,
A
Monitor
to
press
the
practice
of
them
,
and
steady
perseverance
in
that
practice
,
whatsoeever
may
tempt
us
to
the
contrary
.
(
1.
)
If
we
survey
the
several
maladies
of
our
minds
,
the
diseases
of
humane
understanding
,
there
are
,
-
First
,
Ignorance
.
-
Secondly
,
Doubt
;
and
-
Thirdly
,
Vanity
.
Ignorance
of
what
is
true
and
useful
,
or
Scepticism
and
doubt
in
what
is
so
,
or
Vanity
in
applying
our
minds
to
things
impertinent
and
useless
to
us
,
though
we
may
have
certain
knowledge
of
them
.
First
,
The
first
Disease
of
the
understanding
is
ignorance
of
that
which
is
truly
good
.
For
as
the
knowledge
of
what
is
so
,
is
the
proper
perfection
of
the
mind
,
because
it
was
made
to
know
this
(
and
every
thing
is
perfect
in
its
end
;
)
so
the
ignorance
of
what
it
was
made
to
know
,
is
its
greatest
malady
and
imperfection
.
Ignorance
is
that
Disease
in
the
mind
which
utter
blindness
is
in
the
eye
,
that
imperfection
in
the
understanding
which
darkness
would
be
in
the
Sun
and
Stars
.
'T
is
that
which
Death
is
unto
Life
,
its
proper
ruine
and
destruction
.
It
hides
the
face
of
truth
from
us
,
it
eclipses
all
the
lustre
of
goodness
,
it
puts
us
under
the
power
of
errour
,
which
vitiates
and
perverts
our
choice
,
and
doth
not
only
lead
to
danger
,
but
also
reconcile
us
to
it
.
Now
just
contrary
to
these
effects
are
those
of
clear
and
stable
judgment
,
in
things
pertaining
to
life
and
happiness
,
or
(
as
the
Apostle's
expression
is
)
of
the
approbation
of
things
excellent
.
Truth
is
to
the
mind
as
light
to
the
Sun
,
its
proper
lustre
,
and
perfection
.
Besides
it
powerfully
recommends
,
and
sets
off
every
thing
that
's
good
,
it
shews
it
in
its
native
colours
,
and
gives
it
the
advantages
due
unto
it
,
so
that
(
to
use
the
Apostles
words
,
Philip.
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
,
if
there
be
any
praise
,
whatsoever
there
is
that
deserves
our
love
,
it
is
so
represented
in
the
mind
,
when
the
mind
is
duly
informed
by
truth
,
that
it
commends
itself
to
choice
,
and
gains
the
possession
of
our
hearts
:
for
as
we
naturally
desire
and
love
,
what
our
minds
recommend
unto
us
,
as
good
in
itself
and
for
us
likewise
:
so
the
hearty
love
of
what
is
good
,
is
the
gaining
the
very
thing
we
love
;
for
there
is
this
remarkable
difference
between
the
love
of
good
,
or
evil
,
and
that
of
all
other
things
in
the
world
,
that
we
may
love
these
other
things
,
and
yet
fall
short
of
the
things
themselves
,
but
he
that
loves
good
or
evil
,
is
good
or
evil
by
so
doing
.
The
consequence
of
which
discourse
is
this
,
that
the
approbation
of
things
excellent
,
a
clear
and
stable
judgment
in
them
,
is
not
only
the
cure
of
Ignorance
,
the
first
disease
of
the
understanding
;
but
,
what
is
more
than
I
said
at
first
,
a
powerful
and
a
sovereign
medicine
to
the
distempers
of
our
wills
,
to
all
our
inordinate
lusts
,
and
passions
.
Secondly
,
Let
us
now
proceed
to
the
second
malady
of
our
minds
,
from
which
it
is
a
like
deliverance
,
and
that
is
Scepticism
,
and
suspense
in
things
both
evident
,
and
useful
to
us
;
for
general
assurance
,
and
general
doubt
,
to
believe
every
thing
,
and
nothing
at
all
,
are
equal
distempers
of
the
mind
,
although
of
very
different
kinds
,
the
one
proceeding
from
vain
confidence
,
the
other
from
the
weak
suspicions
of
a
shattered
,
and
broken
understanding
.
There
are
some
men
,
that
can
make
themselves
believe
any
thing
,
even
that
their
senses
are
deceived
,
though
duly
applyed
to
their
proper
objects
;
and
yet
pretend
the
proof
of
this
from
a
Doctrine
which
(
being
grounded
on
miracle
,
the
proper
object
of
our
senses
)
is
grounded
upon
the
truth
of
sense
.
So
do
they
,
that
believe
the
Doctrine
of
Transubstantiation
;
others
had
rather
deceive
themselves
by
the
Sophistry
of
their
own
wits
in
nice
and
uncertain
speculations
,
than
content
,
or
owne
themselves
to
be
ignorant
in
things
,
the
knowledge
whereof
is
useless
.
But
then
as
it
cannot
be
denied
,
that
this
is
a
levity
of
understanding
to
pretend
certainty
in
things
uncertain
:
So
is
it
a
more
unhappy
weakness
,
and
a
greater
craziness
of
understanding
,
to
doubt
and
suspend
in
those
things
,
which
are
both
evident
,
and
useful
likewise
A
man
may
doubt
in
things
impertinent
to
life
and
happiness
without
any
danger
,
or
fear
either
;
because
he
neither
really
is
,
nor
judges
himself
concerned
in
them
:
but
if
he
be
doubtful
in
those
things
,
wherein
his
greatest
concernments
lie
;
if
he
question
the
difference
of
good
and
evil
,
if
he
call
Divine
Revelation
in
question
,
if
he
doubt
of
the
very
truth
of
the
Gospel
,
if
he
scruple
what
Christ
hath
brought
to
light
,
eternal
life
,
and
immortality
;
if
he
be
under
suspense
,
and
fear
what
is
the
way
to
life
immortal
;
if
he
question
what
he
shall
be
hereafter
,
happy
,
or
miserable
,
or
neither
of
both
,
that
is
,
as
the
very
brute
that
perishes
;
if
he
be
held
in
suspense
,
and
doubt
of
such
important
things
as
these
;
what
reelings
and
fluctuations
of
mind
,
what
anxieties
and
pangs
of
heart
,
what
irresolution
in
life
and
practice
,
must
these
uncertainties
bring
upon
him
?
This
is
part
of
that
very
bondage
,
from
which
our
Saviour
came
to
free
us
,
who
was
made
partaker
of
flesh
and
blood
,
that
through
death
he
might
destroy
him
that
had
the
power
of
death
,
that
is
,
the
Devil
,
and
deliver
them
,
who
through
fear
of
death
,
were
all
their
life
time
subject
to
bondage
,
Heb.
2.15
.
Which
very
deliverance
Christ
hath
wrought
by
the
clear
discovery
,
and
certain
proof
of
life
eternal
,
and
all
the
means
of
attaining
to
it
;
for
so
hath
he
given
us
a
firm
foundation
of
clear
,
and
certain
,
and
stable
judgment
both
in
our
duties
,
and
rewards
:
and
so
delivered
the
minds
of
men
from
the
bondage
of
suspense
and
doubt
in
their
only
true
and
great
concernments
.
Thirdly
,
Now
for
the
vanity
of
the
mind
in
applying
itself
to
useless
things
,
the
last
disease
of
the
understanding
;
this
also
is
effectually
cured
by
the
approbation
of
things
excellent
,
that
is
to
say
,
by
sound
judgment
in
all
our
duties
,
and
rewards
,
for
such
a
judgment
.
cannot
fall
to
divert
our
thoughts
from
needless
things
,
from
vain
speculations
,
from
idle
subtilties
,
from
trivial
questions
,
from
angry
contentions
,
and
disputes
about
impertinent
and
useless
things
;
the
itch
whereof
hath
been
an
epidemical
disease
in
the
minds
and
understandings
of
men
in
most
ages
,
and
professions
;
in
the
Philosophers
among
the
heathen
,
in
the
Pharisees
among
the
Jews
,
in
the
Schoolmen
among
the
Christians
;
to
say
nothing
of
the
Mahometan
imposture
,
which
is
a
trifle
from
beginning
to
end
:
multitudes
of
volumes
have
been
written
upon
impertinent
and
trivial
subjects
,
multitudes
of
Libraries
hive
been
filled
with
troublesome
and
unuseful
rubbish
,
with
the
ruines
of
humane
understanding
,
for
all
the
vanity
we
find
in
books
was
first
of
all
in
the
minds
of
men
.
It
was
the
complaint
of
one
of
the
greatest
of
the
heathen
,
that
all
the
Philosophers
before
Socrates
imployed
their
studies
in
the
speculation
of
those
things
,
which
were
of
very
small
concernment
;
and
did
not
only
all
that
while
neglect
the
culture
of
life
and
manners
,
but
left
the
very
things
they
studied
in
the
same
obscurity
,
they
found
them
in
.
Socrates
indeed
made
an
attempt
to
transfer
knowledge
from
useless
things
into
the
lives
and
manners
of
men
,
and
certainly
the
attempt
was
great
,
but
the
success
was
not
such
,
but
that
still
many
professours
of
wisdom
mispent
their
studies
in
useless
trifles
and
obscurities
;
the
knowledge
whereof
made
no
man
better
,
nor
ignorance
any
man
ever
the
worse
.
The
same
disease
hath
long
reign'd
among
the
Jews
;
those
of
their
writings
that
are
most
trifling
,
fable
in
history
,
and
tattle
in
dispute
(
so
is
their
very
Talmud
itself
)
are
most
of
all
valued
amongst
them
.
This
first
began
amongst
the
Pharisees
,
and
was
so
infections
in
that
Nation
,
and
so
difficult
to
be
removed
,
when
it
had
once
seized
the
mind
,
that
several
Proselytes
to
Christianity
abused
themselves
,
and
troubled
others
with
foolish
questions
,
and
genealogies
and
contentions
and
strivings
about
the
law
,
which
the
Apostle
reprehends
as
unprofitable
and
vain
,
Tit.
3.9
.
These
are
the
men
whom
he
describes
,
1
Tim.
6.4
,
5.
who
were
proud
,
knowing
nothing
,
doting
about
questions
,
and
strifes
of
words
,
whereof
cometh
envy
,
strife
,
railings
,
evil
surmizings
,
perverse
disputings
of
men
of
corrupt
minds
,
and
destitute
of
the
truth
:
where
,
by
the
way
,
we
may
observe
,
that
they
that
made
the
greatest
pretence
of
striving
for
truth
,
lost
piety
,
nay
truth
itself
,
while
they
pretended
to
strive
for
it
.
Now
I
will
not
say
,
that
the
same
dust
hath
been
raised
by
the
Schoolmen
among
the
Christians
,
that
the
same
vanity
and
curiosity
hath
had
all
the
same
effects
.
But
this
,
I
think
,
I
may
aver
,
that
whatsoever
wit
the
Schoolmen
shew
in
the
subjects
whereupon
they
treat
,
the
choice
of
many
of
those
subjects
demonstrates
a
strange
want
of
judgment
.
But
to
what
purpose
is
this
discourse
?
To
clear
the
use
,
to
shew
the
necessity
of
sound
judgment
in
the
things
the
Apostle
styles
excellent
,
in
things
pertinent
to
life
,
and
happiness
:
which
very
judgment
is
in
itself
an
effectual
cure
of
all
this
vanity
of
understanding
,
that
diverts
the
mind
from
its
proper
food
;
from
solid
,
useful
,
pertinent
truth
,
from
the
knowledge
of
God
,
and
of
our selves
to
trivial
disputes
,
and
speculations
,
which
,
after
all
a
man's
pains
and
studies
,
leave
his
mind
vain
and
empty
,
his
temper
proud
,
and
supercilious
,
and
his
life
(
for
any
thing
gained
by
them
)
utterly
unreform'd
,
and
vitious
.
So
is
not
he
that
stedily
approves
the
things
that
are
excellent
;
for
the
very
excellency
of
these
things
throughly
digested
and
approved
,
clears
his
thoughts
,
and
feeds
his
mind
,
and
calms
his
affections
,
and
corrects
exorbitant
heat
,
and
passion
,
and
powerfully
moves
and
inclines
the
Soul
to
sobriety
,
patience
,
and
humility
.
So
is
the
third
disease
of
the
mind
,
its
vanity
in
useless
speculations
together
with
the
effects
hereof
,
perfectly
cured
by
sound
judgment
in
things
excellent
,
and
worthy
knowledge
.
2.
Add
hereunto
in
the
second
place
,
that
the
same
judgment
is
a
constant
guide
,
and
faithful
monitor
to
all
our
duties
,
in
every
instance
of
life
,
and
action
.
1.
A
guide
it
is
,
that
points
out
the
way
to
life
eternal
through
all
the
varieties
and
uncertainties
,
that
perplex
the
minds
,
and
pervert
the
practices
of
them
that
want
it
:
a
guide
it
is
,
that
doth
not
stoop
to
groundless
dictates
,
that
is
not
frighted
with
bold
Anathema's
,
nor
yet
misled
by
soft
perswasions
,
by
fair
pretences
or
shews
of
Piety
;
no
mans
confidence
shall
amuse
it
,
no
mans
zeal
impose
upon
it
.
If
it
be
said
,
loe
here
is
Christ
,
here
an
unerring
way
to
life
:
If
it
be
said
on
the
other
hand
,
no
,
he
is
not
there
,
but
here
;
there
is
nothing
but
imposture
under
the
name
of
infallibility
,
nothing
but
Vanity
and
Superstition
under
a
mask
of
external
piety
.
But
here
is
the
spirit
of
Jesus
Christ
,
here
is
his
Doctrine
truly
preached
,
here
are
his
ordinances
pure
and
entire
without
humane
mixtures
,
and
inventions
;
he
that
hath
clear
and
stable
judgment
in
the
things
,
the
Apostle
stiles
excellent
,
knows
what
to
believe
,
and
what
to
practice
in
the
midst
of
all
this
noise
,
and
clamour
.
He
is
not
put
upon
demurrs
,
first
to
doubt
,
and
then
to
put
off
,
and
delay
his
duty
,
till
interest
,
passion
,
or
example
,
till
the
hopes
or
fears
of
the
present
world
prejudice
,
and
beguile
his
judgment
;
much
less
by
a
mistaken
zeal
to
pursue
a
crime
instead
of
a
duty
,
and
think
he
is
doing
God
service
,
when
he
is
violating
Gods
Laws
,
breaking
the
peace
of
a
Church
,
or
State
,
or
censuring
those
,
whom
he
ought
to
honour
.
Such
is
the
singular
help
we
have
from
the
approbation
of
things
excellent
,
from
stable
judgment
in
all
these
things
.
It
is
a
constant
guide
unto
us
to
shew
us
what
our
duties
are
in
every
instance
of
life
,
and
action
.
2.
Nor
is
it
only
a
ready
guide
,
but
a
faithful
monitor
to
these
duties
:
for
judgment
inform'd
by
practical
truth
is
one
and
the
same
thing
with
conscience
,
and
conscience
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
conscience
is
a
domestick
God
,
conscience
is
Gods
vicegerent
in
us
,
which
both
declares
our
duties
to
us
and
powerfully
presses
us
to
obedience
.
No
man
offends
it
,
but
wounds
himself
,
no
man
follows
it
,
but
finds
content
in
so
doing
:
whence
that
practice
of
St
Paul
recorded
in
his
own
words
,
Acts
24.16
.
Herein
do
I
exercise
my self
to
have
always
a
conscience
void
of
offence
toward
God
,
and
toward
men
.
And
certainly
did
we
take
a
survey
of
all
the
several
considerations
,
that
recommend
our
duties
to
us
,
and
then
so
six
these
considerations
in
our
thoughts
,
as
to
turn
them
into
a
stable
judgment
,
this
would
so
confirm
and
strengthen
us
in
the
choice
,
and
practice
of
what
is
good
,
as
that
neither
the
hopes
,
nor
fears
,
the
charms
,
nor
dreads
of
the
present
World
should
move
us
to
a
wilful
sin
.
Let
a
man
consider
that
his
duties
are
made
to
be
so
by
the
Laws
of
God
,
who
,
having
made
us
out
of
nothing
,
hath
made
himself
our
Sovereign
Lord
by
so
doing
,
and
being
so
,
hath
all
Authority
to
command
us
.
Let
him
consider
that
these
Laws
are
good
,
and
excellent
in
themselves
,
as
highly
tending
to
the
welfare
both
of
Societies
,
and
single
persons
.
Let
him
consider
with
what
variety
of
application
God
recommends
our
duties
to
us
,
how
he
exhorts
,
invites
,
and
intreats
,
how
he
expostulates
,
and
reasons
with
us
,
how
he
upbraids
,
and
chides
our
folly
in
many
places
of
the
Scripture
.
Let
him
consider
what
he
hath
done
,
and
what
he
hath
promised
to
do
hereafter
,
that
he
may
perswade
us
to
obedience
,
that
he
hath
given
his
Son
to
die
for
us
,
to
redeem
us
both
from
sin
,
and
punishment
,
and
promised
his
grace
to
assist
obedience
,
and
eternal
happiness
to
reward
it
:
And
having
considered
all
these
things
,
and
digested
the
consideration
of
them
into
a
firm
and
setled
judgment
,
can
we
imagine
that
such
a
judgment
shall
not
perswade
a
free
choice
and
ready
practice
of
every
thing
thus
recommended
to
him
?
Especially
if
he
shall
further
consider
,
what
are
the
principles
within
himself
and
what
the
temptations
also
without
,
that
urge
him
to
reject
his
duty
:
and
what
unhappy
and
sad
effects
attend
the
wilful
rejection
of
it
.
The
principles
within
,
that
corrupt
our
choice
,
and
practice
too
,
are
(
as
St
John
himself
hath
told
us
,
1
John
2.16
.
)
the
lust
of
the
flesh
,
the
lust
of
the
eyes
,
and
the
pride
of
life
,
sensuality
,
covetousness
,
and
ambition
:
infatuations
as
well
as
sins
,
and
torments
as
well
as
infatuations
;
especially
in
their
effects
and
issues
,
in
the
cares
,
and
Envyings
,
and
Animosities
,
which
they
kindle
upon
the
minds
of
men
.
The
temptations
that
move
these
vain
desires
are
bodily
pleasures
,
secular
riches
,
and
the
esteem
of
vain
men
(
for
none
but
such
can
value
a
proud
ambitious
person
:
)
These
are
the
things
,
even
these
which
are
not
satisfactions
to
the
mind
of
the
meanest
man
in
the
World
,
these
which
bring
regrets
and
pangs
,
cares
,
and
anxieties
,
death
,
and
misery
along
with
them
,
that
tempt
us
to
forsake
our
duties
:
These
are
the
things
,
that
offer
themselves
in
recompence
for
the
loss
of
innocence
,
the
loss
of
holiness
and
true
righteousness
,
the
very
Image
of
God
himself
:
These
are
the
things
that
offer
themselves
in
recompence
for
the
loss
of
peace
of
Conscience
,
of
Gods
favour
,
and
the
care
of
his
good
providence
over
us
.
Nay
these
are
the
things
that
present
themselves
in
exchange
for
our
immortal
Souls
,
the
loss
whereof
cannot
be
made
up
by
gaining
the
whole
world
it self
;
for
what
shall
it
profit
a
man
,
saith
our
Saviour
,
if
he
shall
gain
the
whole
world
,
and
lose
his
own
soul
?
or
what
shall
a
man
give
in
exchange
for
his
Soul
?
Mark
8.36
,
37.
So
then
let
a
man
take
an
exact
survey
of
all
that
recommends
his
duty
,
and
of
all
that
moves
him
to
forsake
it
.
and
then
compare
them
both
together
;
and
the
comparison
will
be
thus
:
On
one
hand
there
is
the
law
of
God
,
who
hath
all
Authority
to
command
him
,
on
the
other
his
own
extravagant
passions
,
urging
him
to
forsake
that
Law
;
on
one
hand
behold
all
the
vertues
all
the
graces
of
Christianity
,
that
is
to
say
,
all
the
perfections
of
humane
nature
;
on
the
other
all
its
sins
,
and
follies
,
all
its
degeneracies
,
and
decays
:
on
one
hand
there
are
stable
joys
,
peace
of
Conscience
,
peace
with
God
,
and
assurance
of
his
grace
and
favour
;
on
the
ther
muddy
and
fleeting
pleasures
,
mixt
with
abundance
of
regrets
:
on
the
one
hand
clear
and
setled
hopes
of
future
life
,
and
immortality
;
on
the
other
want
of
these
hopes
,
nay
the
fears
and
dreads
of
eternal
misery
.
Now
when
a
man
makes
this
comparison
,
when
he
clearly
discerns
,
and
firmly
judges
of
all
these
things
,
as
this
comparison
represents
them
,
when
he
applies
this
judgment
to
every
instance
of
life
and
action
,
is
it
not
an
effectual
principle
to
restrain
him
from
every
wilful
sin
,
to
urge
,
and
press
him
to
every
duty
?
will
he
chuse
what
is
no
way
recommended
?
and
refuse
what
is
represented
to
him
under
all
the
motives
to
choice
,
and
practice
?
No
man
chuses
,
or
doth
amiss
,
but
he
that
is
ignorant
,
or
forgetful
either
in
the
nature
of
good
,
and
evil
,
or
in
the
effects
,
and
issues
of
them
.
If
there
be
nothing
of
this
in
the
case
,
let
the
charms
of
the
world
entice
to
evil
,
he
knows
they
are
deceits
and
vanities
,
and
cannot
believe
what
he
knows
is
false
,
nor
be
cheated
by
what
he
doth
not
believe
.
Let
the
dreads
and
calamities
of
the
world
encomber
and
perplex
his
duties
,
he
reckons
(
as
the
Apostle
speaks
)
that
the
sufferings
of
this
present
time
are
not
worthy
to
be
compared
with
the
glory
that
shall
be
revealed
in
us
,
Rom.
8.18
.
This
gives
him
courage
,
strength
,
and
patience
,
and
makes
him
chuse
afflicted
innocence
,
rather
than
guilty
,
and
short
prosperity
.
Insomuch
that
all
the
great
examples
of
the
highest
and
the
noblest
vertues
,
all
these
victories
over
the
world
,
and
all
its
troubles
and
adversities
,
that
are
recorded
in
Sacred
History
,
all
the
great
things
that
have
been
done
,
all
the
great
things
that
have
been
suffered
for
the
advancement
of
Truth
and
Piety
,
have
sprung
from
a
setled
resolution
(
grounded
upon
stable
judgment
)
never
to
vary
from
Gods
will
,
and
the
way
to
everlasting
happiness
.
So
Moses
esteemed
the
reproach
of
Christ
greater
riches
than
the
treasures
of
Aegypt
,
Heb.
11.16
.
So
Christ
himself
for
that
joy
that
was
set
before
him
,
endured
the
Cross
,
despising
the
shame
,
and
is
set
down
at
the
right
hand
of
the
throne
of
God
,
Heb.
12.2
.
And
so
did
his
first
and
faithful
followers
(
for
the
securing
of
their
innocence
,
and
the
rewards
thereunto
belonging
)
patiently
endure
all
their
sufferings
,
as
knowing
that
their
light
affliction
,
which
was
but
for
a
moment
,
wrought
for
them
a
far
more
exceeding
,
and
an
eternal
weight
of
glory
,
2
Cor.
4.17
.
Thus
is
the
approbation
of
things
excellent
that
is
,
a
clear
and
stable
judgment
in
all
the
duties
of
the
Gospel
as
there
declared
and
recommended
,
not
only
,
a
perfect
cure
and
remedy
of
all
the
diseases
of
our
minds
,
to
wit
,
Ignorance
,
Doubt
,
and
Vanity
,
but
also
a
constant
guide
and
monitor
in
the
whole
course
of
our
lives
in
the
World
.
Which
being
so
,
2.
Let
us
now
consider
what
are
the
means
of
attaining
to
it
,
the
second
head
before
propounded
.
1.
And
here
I
shall
not
need
to
say
,
that
since
every
good
and
perfect
gift
is
from
above
,
and
cometh
down
from
the
Father
of
lights
(
Jam.
1.17
.
)
it
must
be
sought
of
God
by
prayer
:
Men
may
be
rich
,
and
great
,
and
powerful
,
meerly
by
the
permission
of
Providence
,
by
practices
not
allow'd
by
God
,
by
fraud
,
and
injury
,
and
oppression
.
But
no
man
is
wise
unto
salvation
but
by
the
special
grace
of
God
,
nor
doth
he
give
this
special
grace
,
but
where
it
is
diligently
sought
of
him
,
which
was
the
reason
why
St
Paul
so
often
puts
it
into
his
Prayers
,
that
God
would
bless
men
with
this
wisdom
.
So
he
prays
for
Timothy
that
God
would
give
him
understanding
in
all
things
,
2
Tim.
2.7
.
for
the
Ephesians
,
That
the
God
of
our
Lord
Jesus
Christ
the
Father
of
glory
,
would
give
unto
them
the
spirit
of
wisdom
,
and
revelation
in
the
knowledge
of
him
,
Eph.
1.17
.
for
the
Colossians
,
that
they
might
be
filled
with
the
knowledge
of
his
will
,
in
all
wisdom
,
and
spiritual
understanding
,
Col.
1.9
.
and
lastly
for
the
Philippians
here
,
that
there
love
might
abound
yet
more
and
more
in
knowledge
,
and
in
all
judgment
,
that
they
might
approve
the
things
that
are
excellent
:
from
all
which
prayers
to
God
for
wisdom
,
for
sound
judgment
in
all
our
duties
,
as
represented
in
the
Gospel
,
we
learn
that
it
is
the
gift
of
God
,
and
to
be
sought
by
fervent
Prayer
,
especially
seeing
that
God
hath
promised
to
give
his
spirit
to
them
that
ask
him
,
and
that
in
a
promise
confirmed
by
an
argument
drawn
from
common
and
known
experience
:
for
so
is
that
Luke
11.13
.
If
ye
then
being
evil
know
how
to
give
good
gifts
to
your
Children
,
how
much
more
shall
your
heavenly
Father
give
his
Holy
Spirit
to
them
that
ask
him
.
2.
Nor
shall
I
need
to
put
you
in
mind
that
to
our
Prayers
for
the
illumination
of
Gods
grace
,
something
of
industry
must
be
joyned
,
in
the
study
both
our
of
duties
themselves
,
and
the
motives
that
recommend
them
to
us
:
And
yet
,
in
truth
,
both
these
things
are
partly
so
written
upon
our
hearts
,
and
,
since
the
revelation
of
the
Gospel
,
so
expresly
declared
to
us
,
that
we
need
not
weary
or
waste
our
bodies
,
nor
vex
and
torment
our
understanding
to
gain
the
knowledge
of
either
of
them
.
We
need
not
now
,
as
St.
Paul
tells
us
,
say
in
our
hearts
who
shall
ascend
into
Heaven
?
That
is
to
bring
down
Christ
from
above
,
to
reveal
the
mind
of
God
to
us
?
Or
,
who
shall
descend
into
the
deep
,
that
is
,
to
bring
up
Christ
again
from
the
dead
,
that
he
may
confirm
that
Revelation
?
both
these
things
are
already
done
,
so
that
now
,
as
the
Apostle
adds
,
Rom.
10.8
,
9.
The
word
is
high
thee
,
even
in
thy
mouth
,
and
in
thy
heart
,
that
is
,
the
word
of
faith
which
we
preach
,
that
if
thou
shalt
confess
with
thy
mouth
the
Lord
Jesus
,
and
shalt
believe
in
thine
heart
that
God
hath
raised
him
from
the
dead
,
thou
shalt
be
saved
.
Where
we
see
the
Apostle
takes
it
for
granted
,
that
he
that
firmly
believed
the
Gospel
,
could
scarce
fail
in
the
very
practice
,
much
less
in
the
knowledge
and
approbation
of
what
is
necessary
to
salvation
;
so
clearly
are
all
our
duties
revealed
,
and
so
effectually
recommended
in
the
Gospel
.
3.
So
that
what
is
now
mainly
requisite
to
gain
a
clear
and
stable
judgment
in
the
good
and
perfect
will
of
God
,
is
so
much
antecedent
probity
,
so
much
sincerity
towards
God
,
as
that
we
are
willing
to
do
his
will
,
when
it
shall
be
made
known
unto
us
:
and
wonder
not
that
this
should
be
requisite
for
the
gaining
of
stable
judgment
in
it
;
for
this
is
no
more
,
than
the
very
belief
that
there
is
a
God
,
may
produce
in
every
man
so
believing
.
If
a
man
have
nothing
of
inclination
to
do
Gods
will
when
he
shall
know
it
,
why
should
God
reveal
it
to
him
?
or
,
supposing
(
what
is
so
indeed
)
that
he
hath
revealed
it
in
the
Gospel
,
yet
how
unapt
a
man
is
to
believe
what
he
is
resolved
not
to
practise
?
and
what
,
if
believed
,
and
not
practised
,
will
be
a
perpetual
anguish
to
him
.
How
easie
is
it
in
this
case
,
when
the
interests
of
powerful
lusts
and
passions
,
bribe
and
corrupt
the
understanding
,
for
a
man
to
prevaricate
with
himself
,
and
baffle
,
and
cheat
his
own
mind
?
But
where
there
are
honest
inclinations
to
do
Gods
will
in
case
it
be
known
and
understood
,
these
open
the
eye
of
the
understanding
,
these
let
the
light
of
truth
into
it
,
and
so
our
Saviour
tells
the
Jews
,
John
7.17
.
If
any
man
will
do
his
will
,
he
shall
know
of
the
doctrine
,
whether
it
be
of
God
,
or
whether
I
speak
of
my self
.
He
shall
rightly
judge
of
it
.
For
such
is
the
nature
of
Christianity
,
so
holy
and
excellent
in
it self
,
so
clearly
delivered
,
and
confirm'd
,
that
want
of
will
to
obey
the
Doctrine
,
and
that
where
there
are
most
cogent
motives
to
produce
that
very
will
in
us
,
is
the
only
cause
of
want
of
faith
,
and
judgment
in
it
.
So
powerful
an
instrument
is
the
Gospel
to
produce
a
clear
and
stable
judgment
in
all
things
excellent
in
themselves
,
and
requisite
to
our
eternal
happiness
.
3.
Now
the
method
of
using
such
judgment
(
which
is
the
last
of
those
particulars
which
I
propounded
to
be
considered
)
lies
in
the
application
of
it
to
every
deliberate
design
and
action
,
in
every
circumstance
of
our
lives
,
and
in
firm
purposes
and
resolutions
never
to
stray
or
vary
from
it
:
As
having
taken
it
up
at
first
,
when
our
minds
were
clear
,
and
free
from
prejudice
,
and
that
upon
such
grounds
and
reasons
,
as
nothing
should
shake
,
or
alter
it
in
us
;
not
all
the
Sophistry
of
our
lusts
,
not
all
the
seductions
of
temptation
,
not
all
the
allurements
of
ill
example
;
not
all
the
advantages
,
nor
all
the
calamities
of
the
World
.
And
therefore
whensoever
we
do
incline
to
stray
and
deviate
from
that
judgment
,
which
we
have
before
fixt
and
setled
,
as
the
best
and
wisest
principle
of
life
,
whensoever
we
find
those
resolutions
,
which
that
Judgment
did
produce
,
begin
to
shake
,
and
waver
in
us
,
we
must
remember
(
what
is
most
certain
)
that
we
are
then
under
a
temptation
;
that
every
temptation
is
a
lie
,
a
meer
seduction
,
and
imposture
,
for
every
man
if
tempted
(
saith
St
James
)
when
he
is
drawn
aside
by
his
own
lust
,
and
enticed
(
Jam.
1.14
.
)
courted
to
injure
his
own
Soul
:
for
so
it
follows
in
the
next
words
.
Then
when
lust
hath
conceiv'd
,
it
bringeth
forth
sin
,
and
sin
when
it
is
finished
bringeth
forth
death
.
If
therefore
temptation
gild
the
sin
with
the
lustre
of
wealth
,
and
power
,
and
honour
,
with
the
shew
of
safety
,
ease
,
and
pleasure
,
we
must
remember
that
all
this
gloss
that
seems
to
shine
on
the
face
of
evil
,
is
but
the
cheat
of
our
own
fancies
,
the
dream
of
vain
imagination
;
we
must
remember
that
time
will
come
,
when
all
this
varnish
will
melt
away
,
and
then
will
things
appear
again
,
as
they
are
in
themselves
,
and
their
true
effects
,
and
as
we
before
judged
of
them
.
And
why
should
we
change
our
minds
,
and
judgments
when
there
is
no
change
in
the
things
themselves
?
why
should
we
alter
our
resolutions
,
while
the
things
resolved
are
equally
good
,
equally
necessary
,
as
they
were
at
that
very
time
and
moment
,
when
we
first
took
up
those
resolutions
?
On
the
other
hand
,
if
the
temptation
,
that
sets
a
gloss
on
the
face
of
evil
,
misrepresent
our
duties
to
us
,
as
hard
and
difficult
to
be
performed
,
as
prejudicial
to
our
contents
,
as
dangerous
to
our
Estates
,
or
interests
in
the
world
,
we
must
remember
that
these
suggestions
proceed
from
mean
desires
and
fears
,
that
these
infatuate
and
darken
Counsel
,
that
if
we
hearken
and
yield
to
them
,
we
shall
lose
that
which
is
infinitely
better
than
all
the
advantages
,
all
the
pleasures
of
the
world
,
and
suffer
that
which
is
infinitely
worse
than
all
its
troubles
and
calamities
,
lose
Gods
favour
,
and
our
own
innocence
,
and
the
rewards
thereunto
belonging
,
and
suffer
the
insupportable
effects
of
his
displeasure
in
another
life
.
But
if
we
stedfastly
persevere
in
the
choice
and
practice
of
our
duties
through
all
the
varieties
of
temptations
,
which
assault
us
in
this
vain
world
:
If
we
live
by
rule
,
and
not
by
shift
,
by
principle
,
and
not
by
chance
,
and
occasion
;
then
shall
we
preserve
our
own
Integrity
,
continue
in
Gods
grace
and
favour
,
secure
the
peace
of
our
own
spirits
,
grow
to
an
excellent
habit
of
mind
,
in
its
strength
and
steadiness
,
and
tranquillity
;
and
finally
,
after
all
our
trials
,
and
all
the
joys
of
triumph
over
them
,
enter
into
our
Matters
joy
,
and
inherit
the
Kingdom
prepared
for
us
from
the
foundation
of
the
World
.
The
Thirteenth
Sermon
.
John
7.17
.
If
any
man
will
do
his
will
,
he
shall
know
of
the
doctrine
,
whether
it
he
of
God
,
or
whether
I
speak
of
my self
.
WE
live
in
a
very
inquisitive
age
,
wherein
it
is
very
much
disputed
what
is
the
true
Doctrine
of
Christ
,
and
what
are
the
most
effectual
means
to
find
it
out
,
and
understand
it
:
It
is
disputed
,
what
is
the
rule
of
Christian
Faith
:
It
is
disputed
,
what
is
the
way
certainly
to
understand
that
rule
;
and
amongst
some
it
is
disputed
how
we
are
sure
that
rule
is
true
,
whatsoever
we
understand
to
be
so
.
In
the
mean
time
,
while
it
is
disputed
what
is
truth
,
Piety
is
very
much
neglected
,
men
do
not
heartily
study
truth
in
order
to
the
practice
of
it
,
they
do
not
seek
it
with
true
design
to
live
in
due
obedience
to
it
;
and
this
indeed
is
one
great
cause
,
why
the
disputes
concerning
truth
prove
so
endless
,
and
successless
,
for
did
men
study
the
will
of
God
with
hearty
and
sincere
designs
to
practise
it
when
they
understand
it
,
they
would
soon
attain
the
knowledge
and
belief
of
what
is
necessary
to
be
known
,
for
so
we
learn
from
these
words
:
If
any
man
will
do
his
will
.
In
which
words
we
may
observe
,
1.
An
Antecedent
,
If
any
man
will
do
his
will
.
2.
A
Consequent
,
He
shall
know
of
the
doctrine
whether
it
he
of
God
,
or
whether
I
speak
,
of
my self
.
Both
which
parts
I
shall
,
1.
Explain
,
and
,
2.
Then
speak
to
the
sense
of
the
whole
in
an
observation
from
the
Consequence
;
and
first
of
all
for
the
Antecedent
:
If
any
man
will
do
his
will
.
We
must
consider
,
1.
That
the
persons
that
are
designed
in
these
words
are
those
only
to
whom
the
Gospel
is
proposed
,
not
those
to
whom
it
is
not
propounded
.
I
do
not
undertake
to
determine
how
far
those
of
the
heathen
world
may
desire
to
know
or
do
Gods
will
,
nor
how
far
God
may
,
or
may
not
express
any
favour
,
or
mercy
to
them
;
but
this
is
all
I
undertake
,
that
the
declaration
or
promise
of
Christ
concerns
those
persons
,
and
those
only
,
to
whom
his
Doctrine
is
propounded
:
for
as
for
others
,
St
Paul
himself
gives
us
this
account
of
them
,
Rom.
10.14
.
How
shall
they
call
on
him
in
whom
they
have
not
believed
?
How
shall
they
believe
in
him
of
whom
they
have
not
heard
?
and
how
shall
they
hear
without
a
preacher
.
From
whence
it
appears
that
there
is
no
general
promise
made
(
and
therefore
none
in
these
words
of
Christ
)
that
men
should
believe
Christs
Doctrine
,
unless
it
should
be
propounded
to
them
.
2.
To
this
I
add
in
the
second
place
,
that
as
this
promise
or
declaration
concerns
no
persons
but
only
them
,
to
whom
the
Gospel
is
proposed
:
so
doth
it
not
concern
any
,
but
those
to
whom
it
is
proposed
truly
,
and
upon
true
accounts
;
that
is
to
say
,
with
the
proper
arguments
which
our
Saviour
used
to
confirm
his
Doctrine
;
If
his
Doctrine
be
not
truly
proposed
it
is
not
really
his
Doctrine
,
but
it
is
the
opinion
of
the
preacher
;
and
it
is
not
any
mans
own
opinion
,
but
it
is
the
true
Doctrine
of
Christ
to
which
the
promise
of
Christ
belongs
.
And
then
further
,
if
the
very
true
Doctrine
of
Christ
be
not
propounded
by
true
arguments
,
by
those
arguments
and
demonstrations
,
which
Christ
himself
and
his
Apostles
have
afforded
for
the
proof
of
the
truth
of
it
,
it
may
possibly
fail
of
gaining
credit
for
want
of
true
and
proper
evidence
:
if
men
shall
labour
to
prove
the
Gospel
by
arguments
of
their
own
invention
,
and
not
by
miracles
and
predictions
,
not
by
the
true
and
proper
arguments
,
which
were
intended
for
its
proof
;
the
weakness
of
them
that
do
propose
it
,
may
prejudice
the
truth
which
is
proposed
,
and
that
with
those
very
men
themselves
,
who
were
disposed
to
entertain
it
.
2.
Now
these
are
they
,
who
are
ready
to
do
the
will
of
God
,
when
it
appears
to
be
his
will
;
If
any
man
says
Christ
will
do
his
will
;
that
is
to
say
,
whosoever
he
be
,
that
is
so
disposed
,
so
affected
towards
God
,
as
that
he
is
I
willing
to
do
,
or
suffer
whatsoever
God
shall
require
of
him
,
when
it
appears
that
God
requires
it
,
whosoever
is
upright
and
sincere
,
not
prejudiced
by
any
inordinate
lust
,
by
Pride
,
or
Avarice
or
Sensuality
,
but
willing
to
obey
the
commands
of
God
,
this
man
will
believe
,
the
Gospel
,
when
truly
and
sufficiently
propounded
to
him
,
propounded
as
it
is
to
us
.
2.
So
it
follows
in
the
Consequent
:
If
any
man
will
do
his
will
,
he
shall
know
of
the
Doctrine
,
whether
it
be
of
God
,
or
whether
I
speak
of
my self
.
1.
In
which
Consequent
,
the
Doctrine
was
that
which
was
taught
by
Christ
,
and
that
which
he
taught
was
his
Gospel
.
2.
And
then
whereas
it
is
further
added
,
that
,
if
any
man
will
do
the
will
of
God
,
he
shall
know
of
the
Doctrine
,
whether
our
Lord
spake
of
himself
,
or
whether
he
spake
of
God
,
this
is
not
so
to
be
understood
as
if
there
were
any
doubt
at
all
,
whether
he
spake
of
God
,
or
not
;
but
as
a
peremptorory
affirmation
,
that
what
he
spake
,
was
the
word
of
God
,
so
that
the
sense
of
the
words
is
this
:
That
whosoever
is
so
disposed
and
inclined
,
as
that
he
is
willing
to
do
Gods
will
,
will
readily
believe
the
Gospel
of
Christ
,
when
truly
and
sufficiently
propounded
to
him
.
These
things
explained
,
the
observation
the
words
offer
us
is
this
:
That
a
hearty
and
sincere
inclination
to
do
whatsoever
God
commands
,
is
a
most
powerful
preparation
to
understand
and
believe
the
Gospel
,
I
do
not
say
,
that
none
but
they
who
are
thus
prepared
do
ever
believe
,
or
understand
it
;
for
experience
often
(
hews
the
contrary
;
this
it
shews
in
all
thole
persons
,
who
believe
it
and
yet
obey
it
not
,
and
of
these
no
doubt
,
there
are
great
numbers
;
but
this
I
say
,
that
they
who
are
really
thus
disposed
,
are
under
a
powerful
preparation
to
believe
the
Doctrine
of
the
Gospel
,
as
will
appear
from
several
reasons
.
For
,
1.
First
of
all
,
whosoever
he
be
that
is
thus
prepared
,
whole
heart
and
will
is
sincerely
bent
to
do
whatsoever
God
shall
command
him
,
the
same
person
will
not
neglect
the
use
of
sincere
and
true
endeavours
to
inform
himself
,
especially
in
the
Doctrine
of
Christ
,
which
threatens
no
less
than
death
eternal
to
them
that
refuse
and
disobey
it
;
and
promises
everlasting
happiness
to
all
that
believe
it
,
and
obey
it
.
Whosoever
is
willing
to
do
Gods
will
,
when
he
knows
it
,
is
willing
to
know
and
understand
it
,
in
order
to
the
doing
of
it
.
The
same
probity
,
the
same
sincerity
of
heart
and
will
,
which
doth
dispose
him
to
the
one
,
disposes
him
also
to
the
other
:
He
that
will
not
endeavour
to
know
Gods
will
,
will
not
obey
it
,
though
he
know
it
;
he
that
will
obey
it
,
when
he
knows
it
,
will
labour
sincerely
to
know
it
also
;
and
certainly
this
is
a
fair
step
to
gain
the
belief
and
knowledge
of
it
;
we
do
not
find
in
the
whole
Gospel
that
any
one
man
refuted
the
Gospel
,
who
duly
considered
what
it
was
,
and
the
miracles
done
for
the
proof
of
it
;
Nicodemus
considering
these
miracles
,
concludes
that
Christ
was
sent
of
God
;
Rabbi
,
saith
he
,
we
know
that
thou
art
a
teacher
come
from
God
,
for
no
man
can
do
these
miracles
except
God
be
with
him
,
John
3.2
.
Lydia
attending
to
the
Gospel
readily
believed
and
entertained
it
,
Acts
16.14
.
The
Bereans
who
applyed
themselves
to
consider
the
Gospel
preached
unto
them
,
and
compared
it
with
the
ancitient
Prophecies
,
readily
believed
and
entertained
it
,
Acts
17
,
12.
nor
doth
it
appear
that
any
person
who
did
impartially
apply
himself
to
consider
it
,
and
the
proofs
of
it
,
did
ever
refuse
or
disbelieve
it
;
which
is
no
small
or
obscure
evidence
,
that
whosoever
uses
his
best
indeavours
to
understand
the
will
of
God
,
as
every
sincere
person
doth
,
shall
not
fail
to
believe
the
Gospel
duly
and
rightly
propounded
to
him
.
2.
Add
hereunto
in
the
second
place
,
that
a
true
and
hearty
inclination
to
do
whatsoever
God
commands
,
removes
those
inward
dispositions
of
Pride
,
and
Avarice
,
and
Sensuality
,
which
are
the
causes
of
Infidelity
.
Truth
hath
no
enemy
but
Vice
,
men
never
disbelieve
the
Gospel
but
upon
some
prejudice
they
have
against
it
,
nor
are
they
prejudiced
against
the
Gospel
,
but
by
their
lusts
,
which
it
forbids
and
threatens
with
most
severe
punishment
.
This
is
the
condemnation
that
light
is
come
into
the
world
,
and
men
loved
darkness
rather
than
light
,
because
their
deeds
were
evil
;
for
every
one
that
doth
evil
,
hateth
the
light
,
neither
cometh
to
the
light
,
lest
his
deeds
should
be
reproved
.
Truth
is
rejected
and
disbelieved
,
because
disgusted
and
disrelished
;
it
is
disrelished
,
because
it
forbids
,
because
it
reproves
and
controlls
those
lusts
to
which
men
have
enthralled
themselves
,
which
hold
them
in
bondage
,
and
captivity
.
1.
If
we
consider
the
matters
of
practice
which
are
commanded
in
the
Gospel
,
they
are
so
suitable
to
our
reason
,
they
are
so
plainly
good
for
the
World
,
they
do
so
evidently
design
our
happiness
,
they
are
every
way
so
becoming
God
,
that
it
can
be
nothing
but
the
prejudice
of
mens
unreasonable
lusts
and
passions
,
that
can
perswade
any
man
in
the
world
,
that
the
Laws
prescribed
us
in
the
Gospel
,
are
not
the
Laws
of
the
living
God
,
especially
since
the
first
publication
of
these
Laws
were
confirmed
with
many
,
and
great
miracles
:
Could
any
man
living
make
a
doubt
whether
it
was
the
will
of
God
,
or
not
,
that
we
should
love
him
with
all
our
hearts
,
and
do
to
men
as
we
would
that
they
should
do
to
us
,
were
he
not
prejudiced
by
his
lusts
?
Is
it
any
thing
else
but
want
of
willingness
to
do
Gods
will
,
that
can
raise
a
scruple
in
any
mans
mind
,
whether
these
things
be
his
will
or
not
?
And
though
the
Gospel
in
some
cases
,
that
is
,
when
truth
is
contradicted
,
require
us
rather
to
suffer
for
it
,
than
to
forsake
or
to
deny
it
,
yet
seeing
suffering
in
this
case
evidently
tends
to
confirm
the
truth
,
to
the
glory
of
God
,
to
the
good
of
the
World
,
and
hath
also
the
promise
of
life
eternal
:
This
very
love
of
patient
suffering
in
this
case
,
cannot
offend
the
minds
of
any
,
but
those
that
are
prejudiced
by
their
lusts
,
those
who
will
not
do
Gods
will
,
although
sufficiently
propounded
to
them
.
2.
As
for
those
Articles
of
our
faith
,
that
do
not
contain
matter
of
practice
,
since
there
is
nothing
of
contradiction
,
nothing
at
all
of
absurdness
in
them
;
since
those
that
declare
matter
of
fact
as
that
our
Lord
lived
,
and
dyed
,
and
rose
again
,
and
sent
the
Spirit
to
his
Apostles
,
are
attested
by
universal
consent
of
those
that
could
not
but
know
the
truth
,
and
had
no
reason
to
abuse
it
;
since
all
the
rest
were
clearly
confirmed
by
evident
and
undeniable
miracles
,
there
is
no
cause
we
can
imagine
,
why
any
man
should
doubt
or
disbelieve
them
,
save
only
prejudice
against
the
precepts
,
against
the
Laws
of
the
same
Gospel
,
wherein
these
Doctrines
are
revealed
;
so
that
whosoever
is
so
disposed
,
as
that
he
is
willing
to
do
Gods
will
,
is
under
an
effectual
preparation
to
believe
and
entertain
the
Gospel
whensoever
duly
propounded
to
him
.
3.
Add
hereunto
in
the
third
place
,
that
God
hath
promised
his
holy
Spirit
to
assist
the
upright
and
sincere
,
and
that
a
willingness
to
do
Gods
will
whensoever
we
know
and
understand
it
,
is
the
very
nature
of
sincerity
.
Ask
,
and
it
shall
be
given
you
,
seek
and
you
shall
find
,
knocks
and
it
shall
be
opened
unto
you
,
Luk.
11.9
.
and
afterwards
at
the
13th
verse
,
If
ye
then
,
being
evil
,
know
how
to
give
good
gifts
unto
your
Children
,
how
much
more
shall
your
heavenly
Father
give
the
holy
spirit
to
them
that
ask
him
.
To
whom
is
this
promise
of
the
Spirit
made
?
if
unto
all
that
pray
for
it
,
much
more
to
them
that
sincerely
ask
it
;
to
these
at
least
,
or
else
to
none
;
to
these
although
to
no
other
persons
.
The
meek
,
says
David
,
will
he
guide
in
judgment
,
the
meek
will
he
teach
his
way
,
Psal.
25.9
.
and
more
expresly
at
the
14th
verse
,
The
secret
of
the
Lord
is
with
them
that
fear
him
,
and
he
will
shew
them
his
covenant
,
them
will
he
bless
with
his
assistance
,
them
will
he
guide
by
his
Holy
Spirit
,
them
will
he
govern
and
direct
;
for
as
he
sometimes
offers
his
grace
to
them
that
refuse
to
entertain
it
,
so
he
never
denies
it
to
them
that
do
sincerely
desire
,
and
use
it
.
Now
then
to
conclude
the
point
in
hand
,
being
they
that
are
willing
to
do
Gods
will
,
are
willing
to
use
the
best
endeavours
to
understand
it
,
being
they
are
free
from
those
prejudices
,
that
hinder
the
understanding
of
it
;
being
they
have
the
promise
of
God
to
guide
and
assist
them
to
this
purpose
:
hence
we
conclude
what
we
have
observed
,
that
a
hearty
and
sincere
inclination
to
do
Gods
will
is
a
most
effectual
preparation
to
understand
and
believe
the
Gospel
.
Now
for
the
uses
of
this
point
.
1.
Hence
you
see
,
that
God
is
not
wanting
to
those
persons
who
can
reasonably
expect
assistance
from
him
,
to
those
that
are
willing
to
do
his
will
,
when
it
is
duly
discovered
to
them
;
whosoever
he
is
that
is
thus
disposed
,
may
assure
himself
of
Gods
assistance
to
guide
him
into
all
needful
truth
,
into
all
things
necessary
to
salvation
;
whosoever
is
not
thus
disposed
,
cannot
justly
expect
assistance
from
him
;
for
why
should
God
make
known
his
will
,
where
it
is
certain
before
hand
,
that
it
will
it
not
be
complyed
withall
?
why
should
he
discourse
his
will
to
them
,
who
are
resolved
to
serve
their
lusts
whatsoever
the
will
of
God
should
be
?
nay
to
them
,
who
will
scarce
believe
any
thing
that
contradicts
their
lusts
and
passions
,
though
never
so
duly
propounded
to
them
;
which
is
the
case
of
every
false
insincere
person
,
who
is
resolved
to
believe
nothing
,
which
doth
not
comply
with
his
own
corruptions
?
God
hath
not
promised
that
they
shall
fee
,
who
suffer
their
lusts
to
shut
their
eyes
,
who
are
not
willing
to
have
the
light
,
nor
was
their
reason
for
such
a
promise
.
This
fully
acquits
Gods
providence
,
that
he
hath
token
sufficient
care
so
to
recommend
the
Gospel
in
all
things
needful
for
Salvation
,
to
give
such
evidence
of
its
truth
,
that
whosoever
is
disposed
to
do
whatsoever
God
commands
(
which
the
light
of
nature
it self
suggests
)
shall
easily
know
and
entertain
whatsoever
is
necessary
to
Salvation
;
such
is
the
course
that
God
hath
taken
in
the
revelation
of
the
Gospel
,
and
of
all
things
necessary
to
Salvation
,
that
none
will
complain
of
want
of
evidence
,
but
only
those
that
want
integrity
,
those
who
will
not
do
Gods
will
,
although
they
know
and
understand
it
.
And
for
this
they
are
to
blame
themselves
,
and
consequently
for
the
effects
of
it
,
their
infidelity
or
misbelief
.
2.
But
then
secondly
,
seeing
they
that
are
willing
to
do
Gods
will
,
find
the
Gospel
so
attested
,
as
that
they
who
will
give
credit
to
it
,
shall
know
and
understand
whatsoever
is
necessary
to
Salvation
:
hence
we
may
guess
at
the
great
cause
of
infidelity
and
misbelief
,
wheresoever
the
Gospel
is
revealed
.
The
Gospel
forbids
,
the
Gospel
threatens
the
sinful
lusts
and
lives
of
men
,
and
therefore
they
who
resolve
to
continue
in
their
sins
,
cavil
,
and
quarrel
,
and
contradict
it
;
they
hate
that
Doctrine
which
reproves
them
,
and
will
not
believe
what
they
hate
,
although
it
flash
in
their
very
faces
.
These
men
seeing
see
not
,
and
hearing
they
hear
not
,
saith
our
Lord
,
and
in
them
is
fulfilled
the
Prophecie
of
Isaiah
,
which
saith
,
by
hearing
ye
shall
hear
,
and
shall
not
understand
,
and
seeing
ye
shall
see
,
and
shall
not
perceive
,
Matt.
13.14
.
And
as
there
are
some
who
disbelieve
the
whole
Gospel
meerly
in
favour
of
their
lusts
:
so
others
upon
the
same
account
grosly
mistake
and
misunderstand
it
:
They
will
admit
no
sense
of
it
,
but
what
is
consistent
with
their
sins
,
what
gives
them
leave
to
enjoy
their
lusts
,
and
hope
for
pardon
notwithstanding
.
Men
who
resolve
to
retain
their
lusts
,
who
will
not
part
with
their
darling
sins
upon
any
conditions
whatsoever
,
must
search
out
easie
ways
to
Heaven
,
find
out
other
terms
of
Salvation
than
what
the
Gospel
hath
propounded
.
Let
the
Gospel
be
never
so
express
in
the
denunciations
of
Gods
displeasure
against
those
sins
they
live
in
,
they
must
find
out
some
arts
and
shifts
to
evade
and
escape
the
plainest
truths
by
some
reserves
,
or
false
glosses
,
by
clouding
what
is
plain
and
evident
.
Let
it
be
never
so
expresly
said
,
and
that
by
our
blessed
Lord
himself
,
If
thy
right
eye
offend
thee
,
pluck
if
out
,
and
cast
it
from
thee
,
—
and
if
thy
right
hand
offend
thee
,
cut
it
off
,
and
cast
it
from
thee
:
for
it
is
profitable
for
thee
,
that
one
of
thy
members
should
perish
,
and
not
that
thy
whole
body
should
be
cast
into
Hell
,
Matt.
5.29
,
30.
These
men
must
find
out
some
distinctions
,
whereby
they
may
retain
that
eye
,
whereby
they
may
reserve
that
hand
,
secure
their
dearly
beloved
lusts
,
and
yet
escape
the
flames
of
Hell
.
It
shall
be
answered
to
these
and
all
other
like
expressions
,
either
that
this
is
legal
Doctrine
,
and
that
Christ
hath
so
fulfilled
the
Law
,
as
that
there
is
nothing
for
them
to
do
,
but
to
rely
on
his
righteousness
or
else
(
as
it
is
on
another
hand
)
that
they
will
make
satisfaction
to
God
for
those
sins
,
which
they
will
not
forsake
;
they
will
confess
them
to
the
Priest
,
they
will
receive
his
absolution
,
they
will
most
duly
perform
the
penance
which
is
prescribed
them
by
the
Priest
,
give
so
much
Alms
,
say
so
many
Prayers
,
pass
through
a
course
of
so
many
fasts
.
And
when
they
have
found
out
these
shifts
,
then
will
they
believe
their
sins
forgiven
,
although
they
wilfully
still
retain
them
:
they
will
believe
that
this
is
so
,
in
spight
of
common
sense
and
reason
,
in
spight
of
the
very
light
of
nature
,
in
spight
of
the
holy
Scripture
it self
,
and
the
plain
design
of
Christianity
;
they
will
have
a
Creed
which
shall
allow
them
in
their
lusts
,
though
clearly
contrary
to
that
Gospel
,
which
our
Lord
himself
hath
revealed
to
us
.
From
whence
observe
,
that
no
man
can
be
secure
of
truth
,
who
is
no
friend
to
real
Piety
;
nor
is
he
likely
to
understand
the
will
of
God
,
who
is
not
willing
to
obey
it
.
3.
Hence
we
understand
,
that
the
only
safe
and
certain
way
to
know
the
will
of
God
aright
,
to
know
what
true
Religion
is
,
and
what
is
the
way
to
life
eternal
,
is
such
a
sincere
disposition
of
mind
,
as
renders
us
willing
to
obey
whatsoever
God
prescribes
unto
us
.
For
so
is
the
Gospel
propounded
to
us
,
that
whosoever
is
so
disposed
,
will
readily
believe
and
entertain
it
upon
the
evidence
which
attends
it
,
seeing
nothing
obscures
,
nothing
eclipses
this
evidence
,
but
an
aversation
to
the
duties
,
which
are
commanded
in
the
Gospel
.
There
is
no
Doctrine
,
no
precept
,
no
promise
,
or
threat
in
the
whole
Gospel
,
that
contradicts
the
hopes
or
interests
of
any
man
that
is
really
good
.
'T
is
no
interest
of
good
men
,
that
there
should
not
be
a
day
of
judgment
,
that
Christ
should
not
come
to
judge
the
World
,
that
he
should
not
judge
it
by
these
Laws
,
which
are
prescribed
us
in
the
Gospel
.
'T
is
no
interest
of
good
men
,
that
any
thing
should
not
be
commanded
,
which
is
commanded
in
the
Gospel
;
that
every
thing
should
not
be
forbidden
,
which
the
same
Gospel
doth
forbid
;
on
the
other
hand
,
it
is
most
suitable
not
only
to
the
judgment
and
reason
,
but
to
the
inclinations
of
good
men
,
that
God
should
command
us
to
love
himself
with
all
our
hearts
,
to
love
our
neighbours
as
our selves
;
that
he
should
command
all
the
vertues
that
are
commanded
in
the
Gospels
truth
,
justice
,
temperance
,
patience
,
meekness
,
humility
and
the
like
;
that
he
should
forbid
what
is
forbidden
,
pride
,
and
covetousness
,
and
animosity
,
fornication
,
adultery
,
and
excess
;
it
is
suitable
to
their
reason
and
hopes
,
that
he
should
distribute
rewards
and
punishments
in
another
world
,
according
to
mens
behaviour
here
;
and
whosoever
is
thus
prepared
to
understand
and
believe
the
Gospel
,
will
neither
reject
nor
misbelieve
it
,
nor
any
thing
that
is
contained
in
it
,
which
is
absolutely
necessary
to
Salvation
,
especially
seeing
that
God
hath
promised
to
guide
and
assist
them
with
his
Spirit
who
are
resigned
unto
his
will
,
and
willing
to
do
what
he
commands
them
.
Observe
we
then
,
the
great
security
that
good
men
have
of
being
led
into
all
truth
,
which
is
needful
unto
their
Salvation
:
observe
what
is
the
ready
way
to
be
guided
into
all
such
truth
,
it
is
to
be
upright
and
sincere
,
it
is
to
be
willing
to
do
Gods
will
,
willing
to
do
whatsoever
it
be
,
that
God
shall
please
to
require
of
us
.
If
you
find
this
willingness
in
your selves
,
suffer
not
your selves
to
be
overborn
with
their
confidence
who
vainly
boast
of
infallibility
in
the
midst
of
most
pernicious
errours
,
and
in
plain
contradiction
to
the
Scripture
.
Truth
is
plain
to
them
that
love
it
,
to
them
that
are
willing
to
entertain
it
;
but
as
for
them
,
that
are
insincere
,
that
have
no
hearty
love
to
it
,
the
plainest
things
are
obscure
to
them
,
showers
and
snares
are
in
the
way
of
the
froward
,
Prov.
22.5
.
which
way
soever
they
turn
themselves
,
because
they
received
not
the
love
of
the
truth
that
they
might
be
saved
,
God
shall
send
them
strong
delusion
that
they
should
believe
a
lie
,
2
Thes.
10.11
.
4.
Now
therefore
let
the
consideration
of
what
I
have
said
upon
this
point
perswade
sincerity
towards
God
,
perswade
to
willingness
,
to
obedience
in
every
instance
whatsoever
.
Sincerity
is
that
which
doth
dispose
us
to
know
and
believe
all
needful
truth
,
sincerity
is
that
which
God
will
bless
with
the
assistance
of
his
Spirit
,
sincerity
is
that
which
he
will
reward
,
not
only
with
his
conduct
here
,
but
also
with
eternal
happiness
and
everlasting
life
in
the
world
to
come
.
The
Fourteenth
Sermon
.
Malach.
1.
6.
If
then
I
be
a
Father
,
where
is
mine
honour
?
And
if
I
be
a
Master
,
where
is
my
fear
?
The
former
part
of
the
verse
is
thus
:
A
son
honoureth
his
Father
,
and
a
servant
his
Master
.
If
then
I
be
a
Father
,
where
is
mine
honour
?
And
if
I
be
a
Master
,
where
is
my
fear
?
THERE
are
several
relative
names
or
titles
given
to
God
in
the
Holy
Scriptures
,
amongst
which
are
these
of
Father
,
and
Master
:
He
is
styled
our
Father
,
because
we
receive
life
from
him
:
He
is
called
our
Master
,
because
he
hath
a
just
dominion
over
us
.
And
because
he
is
such
a
Father
to
us
,
as
hath
created
us
out
of
nothing
,
therefore
are
we
entirely
his
;
and
because
we
are
entirely
so
,
therefore
is
he
such
a
Master
,
as
hath
most
absolute
and
most
Sovereign
Dominion
over
us
;
upon
which
account
he
may
,
and
doth
require
the
highest
love
,
and
fear
,
and
the
most
sincere
obedience
from
us
.
The
neglect
whereof
in
the
persons
,
to
whom
the
Prophet
here
applies
himself
,
was
the
cause
of
this
expostulation
:
If
then
I
be
Father
,
where
is
mine
honour
?
and
if
I
be
a
Master
,
where
is
my
fear
?
I
shall
not
insist
on
these
two
duties
we
owe
to
God
,
that
is
to
say
,
honour
,
and
fear
,
apart
and
distinctly
from
one
another
:
But
rather
observe
,
that
such
an
honour
is
due
to
God
,
as
comprehends
a
fear
in
it
,
and
such
a
fear
,
as
also
contains
an
honour
in
it
;
from
both
which
things
put
together
,
there
results
a
filial
awe
,
or
reverence
,
which
is
compounded
of
love
and
fear
,
of
love
to
God
,
as
he
is
our
Father
,
and
then
of
fear
,
as
he
is
our
Master
.
This
reverence
then
is
the
duty
suggested
in
the
words
before
us
,
which
I
shall
pursue
in
this
method
.
I
shall
shew
,
-
1.
The
degrees
of
reverence
which
God
requires
.
-
2.
The
proper
effects
of
it
.
-
3.
The
contradictions
to
it
.
-
4.
To
which
I
shall
add
some
considerations
to
produce
this
reverence
towards
God
,
both
in
it self
,
and
in
its
effects
,
and
to
restrain
us
from
all
contradictions
to
it
.
1.
And
for
the
first
;
The
degrees
of
reverence
which
God
requires
can
be
no
lest
,
than
the
very
greatest
,
that
the
Soul
of
man
is
capable
of
:
For
whereas
the
reverence
we
owe
to
God
conlists
as
I
said
,
of
love
,
and
fear
,
1.
Both
these
are
expresly
required
by
God
in
the
very
highest
and
greatest
measures
:
Such
are
the
measures
of
love
to
God
commanded
by
our
Lord
himself
,
Matt.
22.37
.
Thou
shalt
love
the
Lord
thy
God
,
with
all
thy
heart
,
and
with
all
thy
soul
,
and
with
all
thy
mind
;
to
which
he
adds
,
that
we
may
see
,
how
indispensably
that
is
required
.
This
is
the
first
,
and
great
commandment
:
And
such
are
the
measures
of
fear
also
which
Christ
commands
towards
God
,
Luk.
12.4
,
5.
Be
not
afraid
of
them
that
kill
the
body
,
and
after
that
have
no
more
that
they
can
do
.
But
I
will
forewarn
you
whom
ye
shall
fear
:
Fear
him
which
after
he
hath
killed
,
hath
power
to
cast
into
hell
,
yea
I
say
unto
you
fear
him
:
Where
both
the
motive
which
he
propounds
pounds
to
excite
and
awake
this
fear
in
us
,
which
is
no
less
than
the
very
danger
of
Hell
it self
,
and
the
reduplication
of
the
command
,
fear
him
whom
I
shall
mention
to
you
,
yea
I
say
unto
you
,
fear
him
;
evidently
shew
that
God
requires
the
highest
measures
of
fear
from
us
.
2.
Now
God
hath
demanded
the
grratest
measures
of
filial
reverence
of
love
,
and
fear
.
1.
In
conformity
to
his
infinite
goodness
,
both
in
it self
,
and
towards
us
,
and
to
the
Sovereignty
and
Dominion
which
he
hath
over
us
,
and
all
his
creatures
,
which
is
most
absolute
,
and
entire
.
He
is
so
good
,
as
that
he
merits
our
highest
love
:
He
is
so
great
,
that
he
demands
the
highest
fear
:
He
is
such
a
Father
,
as
that
his
admirable
bounty
to
us
,
ought
to
inflame
all
within
us
with
the
greatest
love
and
affection
to
him
:
He
is
such
a
Master
,
whole
infinite
greatness
in
himself
,
and
absolute
Soveraignty
over
us
ought
to
create
the
greatest
fear
.
2.
Especially
seeing
that
lower
measures
of
love
and
fear
,
than
those
we
have
for
any
thing
else
,
will
not
secure
our
duty
to
him
.
For
suppose
we
love
any
thing
,
or
person
in
all
the
World
more
than
we
love
God
himself
;
then
,
when
that
thing
,
or
that
person
comes
in
competition
with
him
,
the
love
we
have
for
either
of
these
will
overcome
our
love
to
God
,
and
cause
the
neglect
,
or
the
violation
of
our
duty
to
him
.
And
thus
in
truth
it
comes
to
pals
,
that
the
pleasures
and
interests
,
the
delights
and
advantages
of
this
World
resist
,
and
baffle
,
and
overcome
mens
obligations
to
God
Almighty
.
They
love
these
things
more
than
they
love
God
himself
,
and
so
that
love
commands
their
wills
,
rules
their
affections
,
governs
their
thoughts
,
forms
their
designs
in
contradiction
to
Gods
commands
,
and
the
great
concernments
of
their
Souls
.
They
are
in
bondage
to
the
world
,
to
the
wealth
,
and
honour
,
and
pleasures
of
it
,
being
enslaved
and
overcome
by
their
inordinate
love
to
them
,
for
of
whom
a
man
is
overcome
,
of
the
same
is
he
brought
in
bondage
,
2
Pet.
2.19
.
And
then
again
on
the
other
hand
,
suppose
we
fear
any
person
,
or
thing
more
than
God
,
and
his
displeasures
,
and
the
severe
effects
thereof
,
it
cannot
be
but
that
the
greater
fear
must
conquer
and
overcome
the
less
;
whensoever
there
falls
a
contest
between
them
,
it
will
so
infatuate
and
blind
the
man
possessed
and
over-aw'd
by
it
,
as
to
throw
him
into
a
greater
danger
,
namely
,
that
of
future
misery
,
that
he
may
at
present
escape
a
lesser
,
that
is
,
the
loss
of
wealth
,
or
power
,
or
reputation
,
any
pleasures
and
satisfactions
,
the
loss
whereof
he
more
resents
,
than
that
of
the
favour
of
God
himself
,
and
the
rewards
that
he
hath
promised
.
And
this
is
the
reason
,
why
our
Lord
,
as
you
heard
before
,
allows
no
fear
of
the
very
loss
of
life
it self
,
in
compare
with
the
fear
of
Gods
displeasure
,
Luk.
12.4
,
5.
This
is
the
reason
,
why
he
allows
no
love
neither
to
the
nearest
relations
,
and
concernments
,
which
may
not
duly
be
styled
hatred
,
and
is
so
styled
by
him
himself
,
in
comparison
with
that
we
owe
to
him
,
Luk.
14.26
.
namely
,
because
the
greatest
love
,
and
the
greatest
fear
,
that
is
to
say
,
the
highest
reverence
is
due
to
God
.
A
less
reverence
than
this
is
,
will
not
answer
Gods
express
command
;
less
than
this
will
not
comport
with
his
infinite
goodness
in
it self
,
with
his
admirable
bounty
towards
us
,
or
with
his
entire
Dominion
over
us
;
less
than
this
will
not
secure
our
duty
to
him
.
2.
Having
thus
dispatched
the
first
general
,
where
I
have
shewed
the
degrees
of
reverence
we
owe
to
God
;
proceed
we
now
unto
the
second
,
namely
,
the
proper
effects
of
it
.
And
this
I
the
rather
insist
upon
,
because
there
are
few
,
but
will
at
least
profess
an
awe
,
pretend
a
reverence
to
God
Almighty
.
But
how
shall
we
know
that
this
profession
is
true
,
and
real
?
no
other
way
,
but
by
a
singular
care
and
diligence
to
do
whatsoever
he
commands
,
and
avoid
whatsoever
he
hath
forbidden
.
So
true
is
this
,
that
the
very
pretence
of
love
,
or
fear
to
God
Almighty
,
without
the
study
of
obedience
,
is
a
demonstration
of
irreverence
,
as
being
an
evidence
of
Hypocrisie
;
and
this
a
contempt
of
God
himself
,
as
supposing
him
capable
to
be
deceived
by
meer
profession
and
pretence
,
or
to
be
charm'd
and
pleas'd
by
flattery
,
where
he
knows
there
is
nothing
of
sincerity
.
Fear
it self
,
where
it
is
serious
,
being
joyned
as
it
is
in
every
person
,
with
a
love
and
kindness
to
himself
,
cannot
fail
to
command
a
care
to
serve
and
please
the
person
feared
.
Fear
carries
danger
in
its
eye
,
and
danger
lays
a
severe
restraint
upon
every
appetite
and
inclination
that
leads
unto
it
;
danger
excites
us
to
endeavour
to
secure
and
deliver
our selves
from
it
,
when
it
is
duly
apprehended
,
insomuch
that
the
clear
and
firm
belief
,
join'd
with
the
serious
consideration
of
the
miseries
threatned
to
disobedience
,
cannot
but
check
,
and
restrain
us
from
it
.
The
serious
belief
of
what
's
to
come
,
cannot
consist
with
wilful
sin
and
disobedience
;
for
such
belief
will
either
subdue
and
overcome
the
pleasures
and
satisfactions
of
sin
,
or
else
these
pleasures
and
satisfactions
eclipse
and
extinguish
that
belief
:
They
cannot
possibly
dwell
together
,
men
cannot
indulge
themselves
in
evil
,
while
they
enjoy
no
pleasure
in
it
;
they
can
enjoy
no
pleasure
in
it
,
while
they
so
believe
as
to
dread
the
punishment
threatned
to
it
:
Their
lusts
will
be
so
uneasie
to
them
,
being
under
the
awe
of
fear
and
dread
,
that
they
will
be
forced
to
cast
them
off
,
for
their
own
ease
and
satisfaction
.
And
this
is
the
reason
why
those
ages
,
wherein
the
Gospel
is
clearliest
taught
and
understood
,
produce
the
best
,
and
the
worst
men
too
;
for
where
the
Gospel
is
proposed
in
the
simplicity
and
truth
thereof
,
those
that
believe
and
entertain
it
,
are
highly
improved
and
bettered
by
it
;
but
those
that
resolve
not
to
reform
upon
any
motives
,
any
incitements
whatsoever
,
are
forced
for
their
own
ease
and
quiet
,
to
abandon
the
very
belief
of
it
;
and
having
rejected
this
belief
,
become
exposed
to
the
greatest
evils
without
the
restraint
and
contradiction
of
any
remorses
and
regrets
:
They
have
lost
that
very
fear
and
dread
,
which
,
wheresoever
it
is
retained
cannot
but
put
a
restraint
and
awe
upon
all
those
sinful
inclinations
,
that
lead
to
future
death
and
misery
.
And
now
,
if
the
very
fear
of
God
,
where
it
is
serious
and
considerate
,
that
is
to
say
,
where
it
is
the
thing
it
pretends
to
be
,
carry
so
great
a
power
in
it
,
to
command
and
press
obedience
to
him
;
how
much
greater
must
that
power
grow
,
when
love
being
added
unto
fear
,
turns
it
into
a
filial
reverence
,
and
puts
another
nature
into
it
?
Love
freely
offers
what
fear
constrains
:
Love
makes
that
easie
and
delightful
,
which
was
a
burden
unto
fear
;
nay
Love
itself
constrains
likewise
,
but
without
reluctancy
and
opposition
,
for
it
removes
these
very
things
,
and
this
is
the
meaning
of
St
Paul
,
2
Cor.
5.14
.
The
love
of
Christ
,
saith
he
,
constrains
us
;
we
cannot
resist
its
Sovereign
Power
,
we
cannot
oppose
its
mighty
influence
,
but
freely
surrender
all
within
us
,
all
our
powers
and
inclinations
into
obedience
to
our
Lord
,
who
dyed
for
us
and
rose
again
.
And
to
refuse
him
this
obedience
would
be
an
eclipse
of
our
own
joys
,
would
be
to
resist
our
own
desires
,
would
be
a
violence
to
our selves
,
such
an
other
violence
and
contradiction
,
as
it
would
be
to
our
Lord
himself
.
And
this
is
the
reason
why
our
Lord
hath
represented
our
love
to
him
as
a
certain
principle
of
obedience
,
John
14.23
.
If
a
man
love
me
he
will
keep
my
words
.
He
can
no
more
love
and
offend
,
love
and
displease
me
both
together
,
than
he
can
chuse
to
vex
himself
,
and
willingly
practise
and
embrace
a
contradiction
to
his
will
,
and
although
my
precepts
may
engage
him
to
take
up
his
cross
for
ray
sake
,
and
his
own
Salvation
,
yet
will
not
〈◊〉
grievous
to
him
,
seeing
the
〈◊〉
had
for
him
moved
me
to
do
the
some
thing
,
yea
infinitely
greater
for
his
sake
.
Now
then
,
to
conclude
this
second
general
,
seeing
that
reverence
to
God
Almighty
carries
both
fear
,
and
love
in
it
,
seeing
love
and
fear
cannot
fail
to
produce
obedience
to
him
,
hence
I
conclude
that
this
obedience
is
such
an
effect
of
that
reverence
,
as
cannot
be
rent
and
divided
from
it
.
3.
Proceed
we
now
to
the
third
general
,
where
I
am
to
shew
the
contradictions
to
that
reverence
,
and
those
are
not
only
those
very
acts
,
which
are
usually
styled
contempt
,
and
scorn
,
and
are
in
themselves
expresly
so
;
but
all
such
actions
,
and
omissions
,
as
evidently
flow
from
gross
neglect
,
and
want
of
reverence
towards
God
,
that
is
to
say
,
all
deliberate
and
wilful
sins
.
And
this
appears
from
the
very
words
of
God
himself
:
A
son
,
faith
he
,
honoureth
his
Father
,
and
a
servant
his
Master
,
If
then
I
he
a
Father
,
where
is
mine
honour
?
And
if
I
be
a
Master
,
where
is
my
fear
?
saith
the
Lord
of
Host
unto
you
,
O
Priests
,
that
despise
my
name
,
and
ye
say
wherein
have
we
despised
thy
name
?
They
wondered
,
it
seems
,
and
were
much
surprised
,
that
they
should
be
charged
with
so
high
a
crime
,
as
that
of
despising
the
name
of
God
,
that
is
indeed
,
God
himself
;
they
were
so
secure
,
they
were
so
confident
,
that
they
were
not
guilty
of
this
crime
,
that
they
are
willing
to
come
to
trial
,
they
plead
not
guilty
to
the
indictment
,
they
debate
and
expostulate
with
God
himself
,
and
demand
the
proof
of
the
charge
against
them
,
wherein
have
we
despised
thy
name
?
But
what
's
the
answer
which
God
returns
how
doth
he
justifie
the
charge
against
them
?
ye
offer
polluted
bread
upon
mine
Altar
,
and
yet
ye
say
,
wherein
have
we
polluted
thee
?
Is
there
not
a
Law
which
forbids
you
to
offer
any
unclean
or
polluted
thing
upon
mine
Altar
?
do
ye
not
know
that
there
is
such
a
Law
?
and
do
you
not
then
despise
my
name
,
while
you
wilfully
violate
that
Law
,
which
you
your selves
know
to
be
mine
?
Thus
doth
God
make
good
his
charge
against
these
persons
,
who
wifully
sinned
against
his
Laws
;
and
seeing
the
very
same
charge
lies
against
every
wilful
sinner
,
therefore
is
every
wilful
sin
a
flat
contradiction
to
that
reverence
which
every
man
owes
unto
his
Maker
.
But
now
although
it
be
true
indeed
,
that
every
deliberate
and
wilful
sin
be
a
contradiction
to
that
reverence
,
which
every
man
ows
to
the
Lord
of
all
;
yet
are
there
some
particular
kinds
of
wilful
sin
,
that
are
more
expresly
so
,
than
others
.
Some
there
are
,
that
carry
the
very
contempt
of
God
clearly
written
upon
the
brow
,
some
there
are
,
that
carry
the
marks
of
irreverence
to
him
in
more
express
and
legible
characters
,
although
not
all
in
the
same
degree
.
1.
The
first
and
greatest
of
these
sins
,
is
the
derision
of
all
Religion
,
not
only
neglect
,
but
explicite
scorn
even
of
the
very
worship
of
God
in
Prayers
,
and
Praises
,
and
thanksgivings
,
as
well
as
of
all
other
parts
and
instances
of
the
duties
he
hath
required
from
us
.
A
thing
St
Peter
himself
foretold
,
2
Ep.
3.3
,
4.
Knowing
this
first
that
there
shall
come
in
the
last
days
scoffers
,
walking
after
their
own
lusts
,
and
saying
,
where
is
the
promise
of
his
coming
?
Where
he
describes
such
persons
,
as
deny
the
coming
of
Christ
to
judgment
,
and
then
,
in
consequence
of
this
errour
,
scoff
and
despise
all
Religion
:
now
what
is
Religion
,
but
the
homage
we
owe
to
our
Sovereign
Lord
,
the
great
Creator
of
Heaven
and
Earth
?
and
what
is
it
then
to
despise
Religion
,
but
to
despise
that
homage
?
and
what
is
that
,
but
a
despight
to
God
himself
?
the
thing
is
evident
beyond
denial
,
and
so
is
another
besides
that
,
which
is
,
that
it
is
not
matter
of
wit
to
deride
and
to
despise
Religion
;
for
if
it
be
frenzy
,
it
is
not
wit
;
and
if
it
be
not
a
real
frenzy
to
despise
the
homage
a
man
owes
to
God
,
and
so
to
destroy
and
ruine
himself
,
there
is
no
frenzy
in
all
the
World
.
2.
But
to
proceed
,
another
sin
that
carries
a
signal
mark
upon
it
of
great
irreverence
towards
God
is
drolling
upon
the
holy
Scriptures
,
irreverent
use
of
the
words
and
expressions
therein
used
,
the
application
of
those
expressions
to
trivial
purposes
and
occasions
,
prophane
allusions
made
unto
them
,
and
to
be
short
,
the
using
of
any
thing
therein
said
for
mirth
,
and
sport
,
and
entertainment
.
This
is
to
play
with
Gods
oracles
,
this
is
to
jest
upon
Gods
word
,
and
so
a
reproach
to
God
himself
,
and
visibly
betrays
a
very
great
irreverence
to
him
.
No
man
trifles
,
no
man
jests
upon
the
words
of
a
mortal
man
,
turning
them
into
sport
and
laughter
,
but
in
derision
and
flight
of
him
;
no
man
doubts
,
but
that
he
that
scoffs
〈◊〉
●●rides
his
words
,
brings
a
contempt
upon
his
person
,
and
exposes
him
to
the
scorn
of
others
.
And
so
do
they
(
so
far
at
least
as
they
are
able
)
expose
the
Majesty
of
God
himself
,
that
abuse
the
words
of
the
Holy
Scriptures
to
entertain
themselves
,
or
others
.
3.
There
is
yet
another
sin
behind
,
which
I
could
willingly
have
omitted
if
I
could
have
tolerably
satisfied
my self
,
that
it
doth
not
carry
a
more
than
ordinary
mark
upon
it
of
an
irreverence
towards
God
,
though
not
so
great
as
the
two
former
;
and
that
's
habitual
and
constant
swearing
,
and
that
without
all
provocation
,
in
common
and
ordinary
conversation
,
just
contrary
to
that
Law
of
Christ
,
Matt.
5.34
.
I
say
unto
you
,
swear
not
at
all
,
that
is
in
ordinary
communication
,
for
so
it
follows
,
v.
37.
But
let
your
communication
be
yea
,
yea
;
nay
,
nay
:
for
whatsoever
is
more
than
these
cometh
of
evil
.
Cometh
of
evil
?
so
doth
every
Overt
act
of
sin
;
every
such
act
flows
from
some
sinful
lust
within
:
for
when
lust
hath
conceiv'd
,
it
bringeth
forth
sin
,
and
sin
,
when
it
is
finished
,
bringeth
forth
death
.
But
it
should
seem
,
this
sin
of
swearing
in
cool
blood
,
and
that
in
ordinary
conversation
,
proceeds
from
some
extraordinary
evil
.
And
what
that
is
will
very
easily
be
understood
,
if
we
consider
that
this
sin
hath
no
foundation
in
those
appetites
,
that
God
hath
planted
in
mans
nature
,
either
to
preserve
himself
,
or
to
propagate
,
and
to
continue
his
kind
,
as
all
indulgence
to
the
body
,
all
kinds
of
sensuality
have
;
for
this
sin
of
common
swearing
hath
no
foundation
in
hunger
,
or
thirst
,
or
bodily
pleasure
,
or
in
the
desire
of
wealth
or
ease
,
nay
I
may
add
of
power
,
and
greatness
.
It
is
a
sin
without
a
temptation
from
without
,
nor
doth
it
arise
from
any
of
those
very
inward
appetites
,
that
God
hath
planted
in
our
natures
:
from
whence
it
appears
that
it
hath
its
rise
from
an
unnatural
kind
of
vanity
,
join'd
with
a
very
high
irreverence
towards
God
,
who
hath
given
an
express
Law
against
it
,
and
that
it
is
in
its
own
nature
a
bold
ostentation
of
that
irreverence
;
for
it
is
a
calling
God
to
witness
in
every
trivial
and
slight
affair
,
where
a
man
would
not
dare
to
call
a
Prince
,
or
a
serious
person
to
give
his
testimony
.
I
do
confess
that
some
persons
may
have
been
habituated
to
this
vice
,
before
they
well
understood
themselves
,
or
the
nature
of
the
vice
it self
.
But
why
do
they
use
no
care
to
leave
it
?
why
do
they
not
study
to
reform
it
,
when
they
do
,
or
may
understand
better
?
What
will
he
do
in
compliance
either
with
Gods
command
,
or
with
his
own
eternal
happiness
,
who
will
not
labour
to
quit
a
vice
,
which
is
so
expresly
forbid
by
Christ
,
and
to
which
he
hath
no
greater
temptation
,
than
he
hath
to
prophane
and
idle
swearing
?
How
can
he
hope
to
overcome
the
lusts
and
vices
of
Sensuality
,
which
are
nothing
else
but
the
abuse
of
natural
desires
and
inclinations
,
and
are
by
them
suggested
to
him
,
and
often
excited
by
strong
temptations
from
without
?
how
can
he
hope
to
deny
himself
in
point
of
wealth
,
and
power
,
and
honour
,
or
to
embrace
death
,
or
bonds
rather
than
forfeit
his
integrity
(
which
is
most
necessary
to
be
done
)
who
will
not
forsake
a
groundless
sin
,
a
sin
without
any
natural
appetite
to
suggest
,
and
without
a
temptation
to
excite
it
?
A
small
degree
of
fear
and
reverence
to
God
Almighty
would
easily
overcome
this
sin
;
which
is
an
evident
demonstration
that
it
flows
from
great
irreverence
to
him
.
4.
But
to
proceed
to
the
last
general
;
namely
,
the
several
considerations
which
may
produce
a
singular
reverence
towards
God
,
both
in
it self
,
and
its
effects
,
and
restrain
us
from
all
contradictions
to
it
.
1.
Let
us
first
consider
the
Spirit
and
quickness
of
the
style
,
wherein
God
demands
our
fear
and
honour
,
wherein
he
requires
our
reverence
to
him
.
If
I
be
a
Father
,
where
is
mine
honour
?
and
if
I
be
a
Master
,
where
is
my
fear
?
which
Language
carries
this
sense
in
it
.
Do
not
you
your selves
require
a
singular
love
and
fear
from
your
relations
,
namely
,
from
your
children
and
servants
,
under
the
name
of
the
same
relations
,
whereupon
I
require
the
like
from
you
?
and
,
what
is
more
,
generally
receive
what
you
require
?
For
a
son
,
saith
he
,
honoureth
his
Father
,
and
a
servant
his
Master
.
And
had
he
not
reason
then
to
add
,
If
then
I
be
a
Father
,
where
is
mine
honour
,
and
if
I
be
a
Master
,
where
is
my
fear
.
2.
Now
therefore
secondly
,
let
us
consider
how
great
a
guilt
we
must
contract
,
if
we
should
deny
that
to
God
,
to
the
Father
of
the
whole
Creation
,
and
the
Sovereign
master
of
all
the
World
,
which
every
Father
,
every
Master
demands
from
his
Children
,
and
his
Servants
under
the
name
of
the
same
Relations
,
though
the
obligations
thence
arising
be
infinitely
greater
as
they
stand
between
God
and
men
,
than
between
men
among
themselves
.
And
yet
notwithstanding
all
this
,
what
Father
is
there
amongst
men
,
who
will
endure
neglect
and
insolence
,
and
disobedience
in
his
Son
?
who
will
not
reject
,
and
disinherit
,
and
utterly
cast
him
of
for
it
,
if
he
do
not
repent
,
and
humble
himself
,
and
return
to
the
practice
of
his
duty
?
Where
is
the
Master
,
that
patiently
bears
not
only
the
neglect
of
service
,
but
wilful
injury
in
his
Servant
?
Where
is
the
Master
that
bears
this
without
the
greatest
indignation
against
his
servant
for
so
doing
?
and
that
doth
not
judge
his
guilt
so
great
,
as
to
deserve
the
severest
punishment
?
And
therefore
judge
what
guilt
it
is
which
every
man
draws
upon
himself
by
a
wilful
irreverence
and
disobedience
to
the
great
Father
,
and
Lord
of
all
.
3.
And
although
it
be
very
true
indeed
,
that
they
,
who
bear
the
greatest
load
of
guilt
upon
them
,
may
not
at
present
find
themselves
grieved
and
oppressed
by
the
sense
of
it
;
yet
ought
it
seriously
to
be
considered
,
that
God
can
in
a
single
moment
(
such
is
his
Sovereignty
over
the
very
spirit
of
man
)
awake
that
guilt
into
fear
and
dread
in
the
greatest
Spirits
in
the
World
,
awake
it
by
an
invisible
dart
,
a
secret
arrow
of
his
indignation
shot
immediately
into
the
heart
.
And
some
such
things
he
did
in
David
,
as
plainly
appears
from
his
own
words
,
Psal.
38.1
,
2.
and
following
verses
,
O
Lord
rebuke
me
not
in
thy
wrath
,
neither
chasten
me
in
thy
hot
displeasure
:
for
thine
arrows
stick
fast
in
me
,
and
thy
hand
presses
me
sore
.
There
is
no
soundness
in
my
flesh
,
because
of
thine
anger
,
neither
is
there
any
rest
in
my
bones
,
because
of
my
sin
.
—
I
am
troubled
,
and
bowed
down
greatly
,
I
go
mourning
all
the
day
long
.
Thus
was
a
Prince
,
and
a
man
of
War
,
who
never
feared
the
face
of
an
Enemy
,
who
had
encountred
,
and
slain
a
Giant
in
a
single
combate
;
who
had
killed
two
of
the
fiercest
kinds
of
savage
beasts
,
a
Lyon
,
and
a
Bear
with
a
naked
arm
,
1
Sam.
17.36
.
Thus
was
he
dash'd
and
broken
all
to
pieces
by
the
sense
of
his
guilt
,
and
Gods
displeasure
,
a
wakened
by
the
hand
of
God
.
4.
Which
teaches
us
further
to
consider
,
how
grievous
a
burden
guilt
becomes
,
whensoever
a
lively
sense
thereof
is
moved
and
excited
in
the
Soul
.
The
spirit
of
a
man
will
bear
his
infirmity
,
but
a
wounded
spirit
who
can
bear
?
Prov.
18.14
.
While
the
spirit
within
is
clear
,
and
vigorous
,
it
will
support
and
sustain
the
Soul
under
every
outward
loss
,
or
danger
:
but
if
the
Spirit
it self
be
broken
either
by
the
calamities
of
the
World
,
or
by
the
sense
of
its
own
guilt
,
what
shall
support
and
sustain
it
?
But
then
it
is
here
to
be
remembered
,
that
although
the
calamities
of
this
world
may
indeed
break
the
spirits
of
men
,
yet
that
there
is
vast
difference
between
the
breaches
made
by
them
,
and
those
that
are
made
by
their
own
guilt
.
These
may
seise
upon
the
Soul
,
but
they
cannot
seise
upon
the
Conscience
;
those
may
enter
the
outmost
trenches
,
but
they
cannot
enter
the
Royal
Fort
:
but
guilt
attaches
and
arrests
the
Conscience
,
makes
a
desolation
there
,
where
our
chiefest
support
and
comforts
dwell
;
for
it
comes
arm'd
with
Gods
displeasures
,
and
these
are
sharpned
with
such
a
force
,
as
nothing
is
able
to
resist
,
the
glorious
Majesty
,
the
Almighty
power
,
the
spotless
purity
,
the
Sovereign
dominion
of
God
himself
.
And
hence
that
observation
of
David
,
Psal.
39.11
.
When
thou
with
rebukes
dost
correct
man
for
iniquity
,
thou
makest
his
beauty
to
consume
away
like
a
moth
:
where
the
original
word
that
is
rendered
beauty
signifies
all
that
is
desirable
,
all
that
is
pleasant
in
any
person
;
that
is
,
not
only
noble
stature
,
excellent
shape
,
comely
features
,
lively
air
,
pure
complexion
,
and
the
like
;
but
gay
humour
,
pleasant
wit
,
fine
address
,
mirth
and
briskness
in
entertainment
,
and
whatsoever
else
it
be
,
that
may
serve
to
render
any
one
acceptable
in
common
Society
,
and
conversation
.
All
which
beauty
presently
withers
,
fades
,
and
dies
,
as
David
here
expresly
tells
us
,
under
the
sense
of
Gods
displeasures
,
when
he
rebukes
us
for
iniquity
:
When
thou
with
rebukes
dost
correct
man
for
iniquity
,
thou
makest
his
beauty
to
consume
away
like
a
moth
.
What
then
remains
,
but
that
we
reverence
so
great
a
God
,
who
can
stain
the
beauty
,
eclipse
the
Glory
of
all
flesh
with
a
single
frown
of
his
displeasure
?
and
that
we
express
that
reverence
in
most
sincere
obedience
to
him
?
fear
him
,
for
he
is
your
Sovereign
Lord
:
fear
him
,
for
he
is
a
mighty
God
.
The
Angels
themselves
so
love
God
,
as
that
they
fear
and
reverence
his
Maiesty
.
The
Devils
tremble
under
his
displeasure
,
and
the
greatest
persons
cannot
bear
it
,
no
flesh
no
spirit
can
endure
it
:
It
wasts
the
one
,
confounds
the
other
,
no
creature
is
able
to
stand
before
it
.
But
after
all
,
although
the
Majesty
of
God
Almighty
have
a
most
astonishing
glory
in
it
,
yet
is
the
dread
and
terrour
of
it
allayed
and
mitigated
by
his
goodness
;
and
therefore
as
he
demands
our
fear
,
so
doth
he
also
require
our
love
.
And
hath
he
not
reason
so
to
do
?
or
do
we
want
most
powerful
motives
to
excite
,
and
kindle
our
love
to
him
?
He
hath
given
us
life
,
and
breath
,
and
being
:
he
daily
gives
us
all
the
supplies
,
and
supports
of
life
.
We
eat
the
fruits
of
his
kindness
to
us
,
we
wear
the
livery
of
his
bounty
,
we
lie
down
,
and
rise
,
we
sleep
,
and
awake
,
live
,
and
move
,
and
have
our
being
under
the
shelter
of
his
providence
.
And
to
proceed
to
higher
things
,
he
hath
given
his
own
Son
for
us
.
And
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
?
Rom.
8.32
.
unless
we
deny
them
to
our selves
,
by
refusing
the
terms
,
whereupon
he
gives
them
;
What
hath
God
by
his
prohibition
denyed
to
men
none
of
the
blessings
of
this
life
,
none
of
the
joys
of
that
to
come
;
he
hath
not
forbidden
us
wealth
,
or
power
,
or
reputation
,
or
peace
,
or
pleasure
in
this
World
;
much
less
denyed
us
eternal
happiness
in
the
other
.
There
is
but
one
thing
in
all
the
World
,
which
he
hath
denyed
us
,
and
that
is
sin
:
and
this
very
thing
he
hath
refused
us
,
because
it
is
really
hurtful
to
us
.
And
although
he
hath
not
allowed
us
this
,
yet
can
he
give
us
that
very
thing
,
that
very
happiness
we
seek
in
it
(
for
this
we
seek
in
every
thing
)
this
he
can
give
without
our
sin
,
and
what
is
more
,
will
give
to
them
that
truly
love
him
,
whatsoever
is
really
good
for
them
.
He
can
give
Wealth
without
Covetousness
,
he
can
give
Power
without
Oppression
,
he
can
give
Honour
without
Ambition
,
and
pleasure
of
life
without
any
stain
,
without
any
spot
upon
our
innocence
.
He
needs
not
our
sin
to
make
us
happy
,
no
nor
do
we
need
it
neither
to
this
purpose
.
The
truest
happiness
in
all
the
World
is
to
love
God
,
as
our
Lord
commands
,
with
all
the
heart
,
and
soul
,
and
mind
:
If
we
so
love
him
,
we
shall
enjoy
him
,
and
shall
be
eternally
happy
in
him
.
Which
he
for
the
sake
of
his
only
Son
grant
unto
us
.
Now
to
God
the
Father
,
&c.
The
Fifteenth
Sermon
.
Matt.
5.17
.
Think
not
that
I
am
come
to
destroy
the
Law
,
or
the
Prophets
:
I
am
not
come
to
destroy
,
but
to
fulfil
.
IF
you
view
the
following
parts
of
the
Chapter
,
you
shall
find
our
Lord
prescribing
several
rules
of
vertue
,
which
were
,
at
the
least
in
some
instances
,
far
more
perfect
and
exact
,
than
those
that
were
given
in
the
Law
of
Moses
,
or
by
the
Prophets
succeeding
him
;
and
all
of
them
stricter
than
those
were
,
in
the
sense
received
amongst
the
Jews
:
which
is
the
reason
,
why
he
opposes
what
he
said
,
to
what
had
been
said
to
them
of
old
.
Now
because
this
seeming
opposition
between
his
precepts
,
and
those
of
Moses
,
and
the
Prophets
,
might
create
a
suspicion
among
the
Jews
,
that
he
came
to
destroy
the
Law
,
and
the
Prophets
,
to
contradict
what
they
had
said
,
and
to
offer
violence
to
their
Laws
,
he
removes
the
occasion
of
that
suspicion
,
1.
By
a
caution
in
these
words
,
think
not
that
I
am
come
to
destroy
the
Law
,
or
the
Prophets
.
2.
By
an
express
declaration
of
the
contrary
,
I
am
not
come
to
destroy
,
but
to
fulfil
.
The
former
I
shall
not
insist
upon
,
because
whatsoever
is
contained
in
that
,
must
be
considered
in
the
latter
;
for
the
better
understanding
whereof
,
it
will
be
requisite
to
explain
what
is
understood
,
(
1.
)
By
the
Law
and
the
Prophets
.
(
2.
)
What
by
destroying
the
Law
,
or
the
Prophets
.
(
3.
)
And
lastly
,
what
by
fulfilling
them
.
(
1.
)
And
for
the
first
,
although
it
be
very
true
indeed
,
that
the
Son
of
God
did
not
in
any
wise
contradict
either
any
history
,
or
prediction
contained
in
the
Books
of
the
Old
Testament
,
but
contrariwise
confirmed
whatsoever
is
there
related
,
and
accomplished
what
was
foretold
of
him
;
yet
I
conceive
that
the
Law
is
taken
,
in
this
place
,
for
the
Laws
delivered
in
the
Books
of
Moses
,
and
the
Prophets
,
for
those
rules
of
life
which
are
contained
in
the
other
Books
of
the
Old
Testament
,
which
were
received
amongst
the
Jews
:
and
my
reason
is
,
because
our
Saviour
in
his
following
discourse
in
this
Chapter
takes
no
notice
of
matter
of
history
or
prediction
,
but
only
of
matter
of
Law
,
and
Precept
.
(
2.
)
And
then
further
,
as
the
Law
and
the
Prophets
signifie
the
precepts
delivered
in
the
Books
of
the
Old
Testament
;
so
when
our
Lord
assures
his
hearers
,
that
he
came
not
to
destroy
those
precepts
,
his
meaning
is
,
that
he
did
not
come
to
thwart
or
oppose
,
or
contradict
them
,
or
any
thing
which
God
designed
in
them
,
for
so
is
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
taken
in
several
places
of
the
Scripture
.
(
3.
)
And
lastly
,
when
he
further
adds
,
that
he
came
to
fulfil
those
precepts
;
his
sense
necessarily
must
be
this
,
that
he
came
to
advance
and
improve
,
or
accomplish
whatsoever
God
intended
in
them
.
Having
now
sufficiently
cleared
the
sense
of
the
words
before
us
,
I
shall
proceed
to
shew
the
truth
of
the
several
parts
contained
in
them
.
1.
And
first
of
all
,
of
the
negative
part
,
I
am
not
come
to
destroy
the
Law
,
or
the
Prophets
.
2.
And
secondly
of
that
which
is
affirmative
,
But
I
am
come
to
fulfil
them
.
In
my
discourse
on
both
which
parts
,
it
will
be
convenient
to
consider
the
several
kinds
of
Laws
or
Precepts
given
to
the
Jews
,
Moral
,
Ceremonial
,
and
Judicial
,
apart
,
or
severally
by
themselves
.
1.
And
to
begin
with
the
negative
part
,
plain
it
is
,
1.
In
the
first
place
,
That
our
Lord
did
no
way
contradict
any
moral
precept
of
the
Law
,
but
left
his
followers
under
perpetual
obligations
to
obey
all
precepts
of
that
kind
:
All
things
,
saith
he
,
whatsoever
you
would
that
men
should
do
to
you
,
do
ye
even
so
to
them
;
for
this
is
the
Law
and
the
Prophets
,
Matt.
7.12
.
Where
we
find
him
confirming
that
general
rule
,
which
the
Law
and
Prophets
had
delivered
touching
our
duty
towards
our
neighbours
,
and
consequently
setling
all
particular
acts
of
duty
,
which
the
moral
Law
required
toward
them
,
by
the
confirmation
of
that
rule
.
The
same
is
done
as
to
our
duties
both
to
God
,
and
man
.
Matt.
22.37
,
39.
where
he
establishes
and
approves
the
two
great
commands
of
the
Law
,
that
we
love
God
with
all
our
heart
,
and
with
all
our
mind
,
and
that
we
love
our
neighbour
as
our selves
;
whereunto
he
presently
adds
these
words
,
on
these
two
commandments
hang
all
the
Law
and
the
Prophets
.
These
were
the
things
which
the
Law
and
Prophets
aimed
at
in
all
their
precepts
and
exhortations
;
and
these
hath
Christ
confirmed
and
ratified
,
but
no
way
prejudiced
by
the
Gospel
.
I
say
not
now
,
how
much
more
holy
rules
of
life
our
Lord
hath
given
in
several
cases
,
than
were
given
by
the
Law
,
or
Prophets
;
of
that
I
shall
give
an
account
anon
:
all
that
I
now
observe
unto
you
,
is
that
an
addition
of
higher
precepts
of
obedience
was
no
destruction
,
or
violation
of
those
that
were
not
so
high
as
they
,
but
really
an
improvement
of
them
;
just
as
the
growth
of
a
child
to
a
man
is
no
destruction
,
but
an
improvement
of
the
person
;
or
as
a
greater
degree
of
vertues
includes
,
but
doth
not
destroy
the
less
:
from
whence
I
conclude
,
that
although
our
Lord
hath
added
perfecter
rules
of
holiness
,
than
the
Law
or
the
Prophets
had
delivered
;
yet
he
did
not
destroy
them
by
so
doing
,
but
further
improved
what
they
designed
.
But
the
great
difficulty
doth
not
lie
in
reconcileing
our
Saviours
words
(
I
came
not
to
destroy
the
Law
,
or
the
Prophets
)
with
what
he
did
as
to
the
moral
part
of
the
Law
,
but
with
what
befel
its
other
branches
,
namely
the
ceremonial
,
and
judicial
,
both
which
parts
fell
to
the
ground
after
his
coming
into
the
World
,
and
what
he
did
and
suffered
in
it
;
and
yet
in
truth
he
did
not
destroy
either
of
them
,
in
the
sense
,
wherein
destruction
is
taken
in
these
words
:
that
is
to
say
,
he
did
not
oppose
,
or
contradict
them
,
or
otherwise
behave
himself
toward
them
,
than
was
suitable
to
the
mind
and
will
of
the
Law-giver
.
2.
He
did
not
violate
,
much
less
oppose
any
precept
of
the
ceremonial
Law
,
but
caused
the
Law
it self
to
cease
,
not
by
any
opposition
to
it
,
but
by
removeing
all
occasion
of
any
further
use
of
it
:
as
the
Laws
of
war
are
not
violated
,
but
cease
,
and
take
no
place
in
peace
.
He
introduced
that
very
thing
,
which
the
ceremonial
Law
designed
,
the
introduced
the
life
and
substance
of
those
things
,
which
were
foreshadowed
in
that
Law
:
and
so
he
made
it
cease
and
vanish
,
not
by
opposing
or
contradicting
,
but
by
accomplishing
the
end
of
it
,
as
it
will
further
appear
to
you
,
when
I
shall
shew
how
he
fufilled
it
.
3.
Nor
lastly
did
our
Lord
destroy
,
that
is
,
violate
or
contradict
the
judicial
part
of
Moses
his
Law
,
namely
,
the
Law
of
the
Jewish
State
,
for
that
Law
fell
of
it self
in
the
Jewish
Common-wealth
;
when
the
City
of
Jerusalem
was
destroyed
,
when
the
generality
of
the
people
were
carried
away
into
captivity
,
when
the
whole
Government
was
dissolved
,
and
the
Country
became
a
Roman
Province
,
there
was
an
end
of
that
Common-wealth
,
and
so
an
end
of
those
Laws
,
whereby
that
Common-wealth
was
governed
.
For
the
Laws
of
the
Jewish
Common-wealth
were
not
given
,
save
only
to
the
people
of
the
Jews
,
nor
were
they
designed
to
continue
longer
,
than
the
Common-wealth
it self
continued
;
so
that
when
this
was
once
dissolved
,
those
also
fell
of
their
own
accord
,
without
any
violation
offered
unto
them
by
our
Saviour
:
from
all
which
several
considerations
it
plainly
appears
,
that
he
did
not
come
to
destroy
,
or
opose
the
Law
,
or
the
Prophets
,
or
any
precept
contained
in
them
,
and
that
he
did
not
behave
himself
to
either
of
them
,
as
one
that
came
to
oppose
or
thwart
them
.
So
careful
was
he
to
give
no
scandal
,
to
create
no
real
offence
to
the
Jews
by
contradicting
in
any
precepts
,
moral
,
ceremonial
,
or
judicial
,
which
the
Law
,
or
the
Prophets
had
established
.
2.
Having
shewed
the
truth
of
the
negative
part
of
our
Saviours
words
,
which
is
,
that
he
came
not
into
the
World
to
destroy
either
the
Law
or
the
Prophets
;
let
us
now
proceed
to
give
an
account
of
the
other
part
,
wherein
he
affirms
,
that
he
came
to
fulfil
them
;
that
is
,
as
I
have
before
explained
it
,
to
improve
,
and
accomplish
what
they
contained
,
and
what
was
mainly
designed
in
them
.
And
here
proceeding
in
that
method
which
I
have
used
in
the
former
part
,
1.
I
first
observe
that
our
blessed
Lord
fulfilled
the
moral
part
of
the
Law
,
by
giving
stricter
rules
of
holiness
,
than
either
Moses
or
the
Prophets
had
formerly
given
unto
the
Jews
,
according
to
the
received
sense
amongst
the
best
of
their
Interpreters
,
and
,
no
doubt
,
in
several
cases
,
stricter
than
Moses
himself
design'd
;
and
this
is
the
sense
wherein
St
Chrysostom
and
Tertullian
,
and
divers
others
of
the
ancient
Christians
,
affirm
our
Saviour
to
have
fulfilled
the
moral
Law
,
as
well
as
by
personal
obedience
to
it
.
They
teach
that
he
filled
up
those
vacuities
that
Moses
had
left
in
moral
duties
(
because
the
Jews
were
not
able
to
bear
them
)
by
adding
higher
rules
of
holiness
:
for
as
he
established
the
New
Covenant
upon
better
promises
,
than
those
the
Old
was
built
upon
;
so
he
gave
sublimer
and
higher
precepts
,
than
those
that
were
given
in
the
Old
.
If
the
Law
,
and
the
Prophets
forbad
murder
,
murder
committed
by
the
hand
,
our
Saviour
stifled
it
in
the
heart
;
for
he
hath
forbiden
causeless
anger
:
I
say
unto
you
,
whosoever
is
angry
with
his
Brother
without
a
cause
shall
be
in
danger
of
the
judgment
,
Matt.
5.22
.
If
Moses
condemned
adultery
in
the
body
,
our
Lord
condemns
the
very
impurity
of
the
mind
,
and
styles
it
the
adultery
of
the
heart
;
ye
have
heard
that
it
hath
been
said
by
them
of
old
,
thou
shalt
not
commit
adultery
,
but
I
say
unto
you
that
whosoever
looketh
on
a
woman
to
lust
after
her
,
hath
committed
adultery
with
her
already
in
his
heart
,
v.
27
,
28.
If
the
Law
of
Moses
allowed
divorce
upon
small
disgusts
and
animosities
,
our
blessed
Lord
doth
not
allow
it
,
save
only
in
the
case
of
Adultery
,
which
is
the
peculiar
and
proper
breach
of
matrimonial
obligation
,
v.
32.
of
the
same
Chapter
.
If
the
Law
allowed
a
retaliation
of
evil
for
evil
,
an
eye
for
an
eye
,
and
a
tooth
for
a
tooth
,
our
Lord
hath
forbidden
us
to
resist
evil
,
v.
39.
that
is
to
say
,
to
revenge
it
;
for
not
to
resist
the
evil
done
us
,
is
to
give
place
to
the
wrath
of
our
Enemy
,
and
this
is
the
same
as
not
to
avenge
it
;
and
so
we
learn
from
St
Paul's
words
,
Rom.
12.19
.
Dearly
beloved
avenge
not
your selves
;
but
rather
give
place
unto
wrath
,
for
it
is
written
,
vengeance
is
mine
,
I
will
repay
,
saith
the
Lord
.
If
the
Law
and
the
Prophets
forbad
perjury
,
our
Lord
hath
forbidden
all
swearing
in
our
common
and
ordinary
conversation
;
let
your
communication
be
yea
,
yea
;
nay
,
nay
;
for
whatsoever
is
more
than
these
cometh
of
evil
,
v.
37.
If
the
Law
allowed
to
hate
an
Enemy
,
that
is
to
say
,
any
person
of
the
seven
Nations
,
whom
God
had
devoted
to
destruction
,
our
blessed
Lord
hath
commanded
us
to
love
our
Enemies
.
I
say
unto
you
,
love
your
Enemies
,
bless
them
that
curse
you
,
do
good
to
them
that
hate
you
,
and
pray
for
them
that
despitefully
use
you
,
and
persecute
you
.
v.
44.
of
the
same
Chapter
.
Thus
hath
he
fulfilled
the
moral
Law
,
by
filling
up
several
vacuities
that
Moses
was
forced
to
leave
in
it
,
in
condescension
unto
the
Jews
,
and
to
the
hardness
of
their
hearts
;
and
by
adding
higher
rules
of
holiness
,
than
the
Law
or
the
Prophets
had
delivered
.
2.
Now
to
proceed
,
in
the
second
place
,
to
the
ceremonial
part
of
the
Law
:
this
did
our
Lord
fulfil
likewise
,
and
that
also
two
several
ways
.
1.
By
personal
obedience
to
it
,
and
all
the
rights
therein
enjoyned
,
whereunto
he
freely
became
subject
.
He
was
circumcised
the
eighth
day
,
according
as
that
Law
enjoyned
;
he
was
redeemed
by
a
certain
price
being
a
Son
,
and
a
First-born
;
he
observed
the
feasts
prescribed
in
the
Law
,
yea
and
that
of
the
dedication
also
,
although
but
of
humane
institution
,
as
appears
in
the
history
of
the
Gospel
;
he
did
,
and
permitted
to
be
done
,
in
and
upon
his
own
Person
,
whatsoever
it
was
that
Law
required
:
whence
he
is
said
to
have
been
made
of
a
woman
,
made
under
the
Law
;
that
is
to
say
,
subject
to
all
its
Rites
,
and
Ceremonies
,
Gal.
4.4
.
2.
But
secondly
there
is
another
way
,
wherein
our
Lord
fulfilled
the
ritual
part
of
the
Law
,
which
was
by
accomplishing
all
those
things
,
and
introduceing
all
those
graces
,
which
were
typically
figured
,
and
shadowed
in
it
.
That
had
a
shadow
of
good
things
to
come
,
and
not
the
very
Image
of
the
things
:
that
is
to
say
,
not
the
things
themselves
,
Heb.
10.1
.
(
and
so
is
the
word
effigies
taken
by
no
worse
an
Author
than
Tully
himself
,
nos
solidam
et
expressan
effigiem
virtutis
nullam
tenemus
;
)
but
Christ
introduced
the
very
things
,
which
were
foreshadowed
in
that
Law
.
His
Priesthood
was
antitype
to
that
of
Aaron
;
his
Sacrifice
to
the
Sacrifices
of
the
Law
;
his
entrance
into
heaven
it self
,
to
appear
in
the
presence
of
God
for
us
,
to
the
High
Priests
entrance
into
the
Holy
of
Holies
on
the
solemn
day
of
expiation
;
the
expiation
made
by
his
Sacrifice
,
to
that
which
was
made
by
those
of
the
Law
;
the
spiritual
purity
of
the
Gospel
to
the
legal
washings
,
and
purification
,
and
abstinences
from
things
then
impure
,
the
eternal
rest
,
that
he
hath
prepared
for
the
people
of
God
to
the
Jewish
Sabbaths
,
and
new
moons
;
all
which
things
were
only
shadows
of
things
to
come
:
and
so
the
Apostle
himself
assures
us
.
Col.
2.16
,
17.
Let
no
man
therefore
judge
you
in
meat
,
or
drink
,
or
in
respect
of
an
holy
day
,
or
of
the
new
moon
,
or
of
the
Sabbath
days
,
which
are
a
shadow
of
things
to
come
,
but
the
body
is
of
Christ
;
that
is
to
say
,
Christ
introduced
the
things
themselves
,
which
were
but
shadowed
in
the
Law
by
typical
figures
,
and
similitudes
:
which
is
likewise
the
meaning
of
these
words
,
John
1.17
.
The
Law
was
given
by
Moses
,
but
grace
and
truth
came
by
Jesus
Christ
;
he
brought
in
the
very
life
and
substance
of
what
was
but
pictured
in
the
Law
:
and
thus
he
fulfilled
the
ritual
part
of
Moses
his
Law
,
as
well
as
personal
obedience
to
it
.
3.
Now
for
the
judicial
part
of
the
Law
,
whereby
the
Jewish
State
was
governed
,
I
need
not
say
,
how
our
Lord
fulfilled
it
by
submitting
himself
both
to
the
Roman
and
Jewish
Magistrate
.
He
was
contented
to
pay
tribute
,
he
suffered
himself
to
be
apprehended
by
the
Officers
sent
to
this
purpose
,
he
suffered
himself
to
be
tried
and
sentenced
,
and
yielded
himself
to
the
Execution
of
the
sentence
unjustly
passed
upon
him
;
and
though
he
could
not
owne
the
guilt
,
yet
did
he
quietly
receive
the
punishment
;
for
he
was
led
as
a
lamb
to
the
slaughter
,
and
as
a
sheep
before
her
shearers
is
dumb
,
so
opened
he
not
his
mouth
,
Isa.
53.7
.
But
the
way
whereby
he
did
more
especially
fulfil
the
judicial
Law
of
Moses
,
was
by
introducing
the
royal
Law
of
universal
love
,
and
kindness
;
which
,
if
observed
,
would
more
effectually
attain
the
end
of
humane
Laws
,
than
all
the
wisdom
,
force
,
or
power
,
which
can
accompany
and
attend
them
.
The
end
of
all
political
Laws
is
only
the
safety
and
the
prosperity
of
the
Common-wealth
,
that
men
may
live
in
mutual
peace
,
that
every
man
may
possess
and
enjoy
his
life
,
and
estate
,
and
reputation
,
and
whatsoever
belongs
unto
him
,
without
the
trouble
of
fraud
,
or
violence
from
other
persons
;
all
which
ends
would
more
sucessfully
be
attained
by
the
Law
of
universal
love
,
peculiarly
setled
by
our
Lord
,
than
by
the
wisest
of
humane
Laws
,
and
the
strictest
execution
of
them
;
those
can
but
bind
the
outward
man
,
they
cannot
change
the
hearts
of
men
;
those
can
but
tie
the
hands
of
violence
,
and
muzzle
the
mouth
of
the
wild
beast
;
they
cannot
alter
and
mend
his
nature
,
nor
make
him
further
abstain
from
injury
,
than
the
fear
of
punishment
and
revenge
may
put
a
restraint
and
awe
upon
him
:
whereas
the
mutual
love
and
kindness
,
that
Christ
hath
commanded
amongst
men
,
and
also
recommended
to
us
by
the
highest
and
most
effectual
motives
,
would
not
only
restrain
the
outward
actions
of
fraud
,
and
injury
,
and
oppression
,
but
kill
the
very
lust
within
,
wither
the
very
root
of
biterness
,
and
render
every
man
easie
and
helpful
to
his
neighbour
,
instead
of
being
injurious
to
him
;
and
this
is
suggested
by
St
Paul
Rom.
13.8
9.10
.
He
that
loveth
another
hath
fulfilled
the
Law
.
For
this
,
thou
shalt
not
commit
adultery
,
thou
shalt
not
kill
,
thou
shalt
not
steal
,
thou
shalt
not
bear
false
witness
,
thou
shalt
not
covet
:
and
if
there
be
any
other
commandment
,
it
is
briefly
comprehended
in
this
saying
,
namely
,
thou
shalt
love
thy
neighbour
as
thy self
:
love
worketh
no
ill
to
his
Neighbour
,
therefore
love
is
the
fulfilling
of
the
Law
.
Love
throughly
accomplishes
all
those
ends
,
which
were
indeed
designed
by
the
Law
,
whence
it
is
said
,
That
the
Law
is
not
made
for
a
righteous
man
,
a
man
animated
and
inspired
by
a
living
Law
of
love
within
,
but
for
the
lawless
and
disobedient
,
1
Tim.
1.9
.
And
thus
hath
our
Lord
fulfilled
the
judicial
Law
of
Moses
,
as
well
as
the
moral
and
ceremonial
,
by
the
most
efficacious
ways
and
methods
of
setling
such
a
Law
within
us
,
as
would
most
effectually
work
and
propagate
the
great
design
of
the
Law
of
Moses
,
which
was
added
,
as
the
Apostle
speaks
,
because
of
transgressions
,
till
the
seed
should
come
to
whom
the
promise
was
made
.
Having
thus
cleared
both
the
parts
of
the
words
before
us
,
it
now
remains
that
we
reflect
upon
what
hath
been
said
,
and
draw
some
Observations
from
it
.
First
,
And
first
of
all
,
since
our
Lord
came
not
to
destroy
,
but
to
fulfil
the
Law
and
the
Prophets
,
hence
we
learn
,
That
Christianity
,
that
the
righteousness
and
holiness
of
the
Gospel
was
the
thing
that
God
had
in
his
eye
,
the
thing
that
he
purposed
and
intended
,
and
that
lay
at
the
bottom
of
his
counsels
,
in
the
whole
Mosaical
Dispensation
,
as
well
in
all
the
external
Rites
,
as
the
other
parts
of
Moses's
Law
.
God
never
had
any
delight
or
pleasure
in
the
flesh
or
blood
of
Bulls
and
Goats
,
or
any
Sacrifices
of
the
Law
;
he
was
never
pleased
with
ritual
washings
or
expiations
,
as
things
excellent
in
themselves
;
nor
did
he
institute
these
Rites
for
any
complacence
he
took
in
them
,
but
partly
,
as
the
Ancients
observe
,
to
typifie
things
that
were
to
come
,
namely
,
the
mysteries
of
the
Gospel
;
and
partly
to
retain
the
Jews
,
accustomed
to
such
like
Rites
in
Egypt
,
in
the
worship
and
service
of
himself
,
the
only
true
and
living
God
;
lest
being
denied
their
former
Rites
in
the
worship
of
the
true
God
,
they
should
have
used
them
unto
Idols
,
and
to
have
continued
in
that
apostasie
,
whereinto
themselves
and
the
world
were
fallen
at
the
delivery
of
the
Law
.
Had
there
been
no
such
Reasons
as
these
for
the
Rites
enjoined
in
Moses's
Law
,
they
had
never
been
instituted
or
commanded
,
nor
had
God
any
respect
for
them
,
any
regard
to
the
most
zealous
performance
of
them
,
when
divided
from
the
essential
parts
,
the
great
Fundamentals
of
Religion
,
judgment
and
mercy
,
and
the
love
of
God
.
Hence
those
words
of
the
Prophet
Jeremy
,
chap.
6.20
.
To
what
purpose
cometh
there
to
me
incense
from
Sheba
?
and
the
sweet
Cane
from
a
far
Country
?
Your
burnt
offerings
are
not
acceptable
,
nor
your
Sacrifices
sweet
unto
me
.
And
those
of
Isaiah
,
chap.
1.11
,
12.
To
what
purpose
is
the
multitude
of
your
Sacrifices
unto
me
,
saith
the
Lord
?
I
am
full
of
the
burnt
offerings
of
Rams
,
and
the
fat
of
fed
Beasts
,
and
I
delight
not
in
the
blood
of
Bullocks
,
or
of
Lambs
,
or
of
He-goats
.
Adde
hereunto
those
excellent
words
of
the
Prophet
Micah
,
chap.
6.
verf.
6
,
7
,
8.
Wherewithal
shall
I
come
before
the
Lord
,
and
how
my self
before
the
high
God
?
shall
I
come
before
him
with
burnt-offerings
,
with
Calves
of
a
year
old
?
will
the
Lord
be
pleased
with
thousands
of
Rams
,
or
with
ten
thousands
of
Rivers
of
Oil
?
shall
I
give
my
first-born
for
my
transgression
,
the
fruit
of
my
body
for
the
sin
of
my
soul
?
No
,
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
?
These
were
the
things
which
he
accepted
,
nay
these
were
the
things
which
he
designed
in
the
very
Ceremonies
of
the
Law
,
and
in
all
its
symbolical
Types
and
Figures
.
And
these
are
the
things
which
Christ
our
Lord
came
to
propagate
and
promote
in
all
he
did
and
suffered
for
us
.
So
constant
hath
God
been
to
himself
,
and
to
the
advancement
of
real
goodness
amongst
men
in
all
the
Ages
of
the
World
,
before
,
and
under
,
and
after
the
Law
.
He
still
designed
the
same
thing
,
he
had
still
the
same
end
in
his
eye
,
namely
,
that
we
should
love
him
with
all
our
hearts
,
and
love
our
Neighbour
as
our selves
:
on
these
,
as
our
Saviour
himself
tells
us
,
hanged
all
the
Law
and
the
Prophets
.
And
the
end
for
which
our
Lord
himself
came
into
the
World
was
more
effectually
to
promote
what
the
Law
of
Moses
had
designed
;
and
so
the
Apostle
himself
assures
us
,
Rom.
8.3
,
4.
For
what
the
Law
could
not
do
,
in
that
it
was
weak
through
the
flesh
,
God
sending
his
own
Son
in
the
likeness
of
sinful
flesh
,
and
for
sin
condemned
sin
in
the
flesh
,
that
the
righteousness
of
the
Law
might
be
fulfilled
in
us
,
who
walk
not
after
the
flesh
,
but
after
the
Spirit
.
Secondly
,
What
then
remains
in
the
last
place
,
but
that
since
our
Lord
came
into
the
World
,
not
to
destroy
,
but
to
fulfil
the
Law
and
the
Prophets
,
since
he
●ath
fulfilled
them
by
introducing
that
Religion
which
God
always
had
in
his
eye
in
all
the
Shadows
of
the
Law
,
a
Religion
suitable
unto
reason
,
a
Religion
that
perfects
humane
nature
,
a
Religion
free
and
disentangled
from
the
load
of
Mosaical
Rites
and
Ceremonies
,
a
Religion
aiming
at
nothing
more
than
hearty
love
to
God
and
our
Neighbour
,
and
peace
and
happiness
both
in
this
and
the
other
world
:
what
now
remains
,
but
that
we
freely
embrace
and
practise
a
Religion
thus
recommended
to
us
,
neither
reproaching
it
by
our
lusts
,
by
foul
and
sensual
inclinations
;
nor
yet
abusing
and
obscuring
it
by
vain
and
useless
superstitions
.
It
is
a
reasonable
and
manly
service
that
God
is
pleased
to
require
from
us
,
it
is
the
cure
of
all
our
maladies
,
it
is
medicine
unto
all
our
distempers
,
it
is
health
and
soundness
to
all
our
powers
.
It
is
not
sacrifice
and
oblations
,
it
is
not
circumcision
nor
uncircumcision
,
it
is
not
what
is
hard
and
burthensom
,
but
what
is
useful
and
good
for
us
,
't
is
righteousness
,
peace
,
and
joy
in
the
Holy
Ghost
.
So
that
had
we
no
other
demonstration
of
the
infinite
love
of
God
to
us
,
this
were
sufficient
proof
of
it
,
that
he
hath
made
our
Religion
our
happiness
.
Fo●
in
Christ
Jesus
neither
circumcision
availeth
any
thing
,
nor
uncircumcision
;
but
a
new
creature
;
that
is
,
the
renovation
of
our
minds
by
a
sincere
faith
and
love
.
And
as
many
as
walk
according
to
this
Rule
,
peace
be
on
them
and
mercy
,
and
upon
the
Israel
of
God
.
The
Sixteenth
Sermon
.
Psalm
119.59
,
60.
I
thought
on
my
ways
,
and
turned
my
feet
unto
thy
testimonies
;
I
made
haste
,
and
delayed
not
to
keep
thy
Commandments
.
THE
ways
of
a
man
being
in
the
language
of
holy
Scripture
,
all
those
actions
and
omissions
,
those
words
and
thoughts
and
inclinations
which
ought
to
be
governed
by
Gods
Laws
,
here
styled
his
testimonies
and
commandments
;
there
is
no
doubt
but
that
these
are
the
things
which
David
here
styles
his
ways
.
Nor
need
we
question
what
kind
of
thoughts
he
employed
upon
them
:
for
the
event
it self
declares
that
they
were
serious
considerations
how
far
they
accorded
or
disagreed
with
Gods
Commands
,
together
with
quick
and
strong
resolutions
to
amend
what
he
found
amiss
in
them
;
wherein
he
discharged
a
great
Duty
,
but
such
as
is
very
much
neglected
,
yea
such
as
even
he
himself
,
as
these
very
words
themselves
suggest
,
had
for
some
time
,
at
least
,
omitted
.
Some
men
are
afraid
to
make
a
review
of
their
own
lives
,
as
being
sensible
in
the
general
,
that
they
cannot
account
even
to
themselves
for
their
irregularities
and
neglects
.
This
is
the
reason
why
they
dare
not
reflect
upon
themselves
,
but
decline
the
test
of
their
own
Consciences
,
like
men
unwilling
to
come
to
Tryal
in
that
Court
,
where
Sentence
is
like
to
pass
against
them
.
Others
involve
and
intangle
themselves
in
such
a
continual
throng
of
business
,
and
are
so
perplexed
and
overwhelmed
with
the
cares
and
concernments
of
this
life
,
that
they
allow
themselves
no
time
for
recollection
of
themselves
,
and
examination
of
their
lives
.
And
some
there
are
who
spend
their
days
in
nothing
but
pleasures
and
diversions
,
in
constant
entertainments
of
fancy
,
which
so
possess
their
imaginations
,
that
they
leave
no
room
for
serious
thoughts
of
the
very
concernments
of
this
life
,
much
less
of
that
which
is
to
come
.
Thus
it
comes
to
pass
,
that
few
●eform
their
evil
habits
,
namely
,
for
want
of
recollection
.
But
did
we
call
our selves
to
account
,
and
make
inquisition
into
our
ways
;
did
we
impartially
reflect
upon
them
,
and
allow
our
Consciences
to
examine
them
,
and
judge
by
calm
and
sober
reason
,
excluding
the
briberies
of
our
lusts
,
and
the
fallacies
which
they
put
upon
us
;
these
thoughts
,
by
the
Grace
of
God
assisting
,
might
have
the
same
success
on
us
,
that
those
of
David
had
on
him
.
And
what
that
was
,
we
understand
from
these
words
,
I
thought
on
my
ways
,
and
turned
my
feet
unto
thy
testimonies
;
I
made
haste
,
and
delayed
not
to
keep
thy
commandments
.
In
which
words
he
represents
these
two
things
:
-
I.
The
effect
which
the
thoughts
of
his
ways
had
upon
him
,
which
was
the
reformation
of
them
,
I
thought
on
my
ways
,
and
turned
my
feet
unto
thy
testimonies
.
-
II.
The
shortness
of
the
time
wherein
they
wrought
this
effect
,
as
it
is
expressed
in
the
following
Verse
,
I
made
haste
,
and
delayed
not
to
keep
thy
commandments
.
For
the
better
improvement
of
which
example
in
order
to
our
own
advantage
,
I
shall
follow
the
method
of
the
words
,
and
shew
what
it
is
that
the
thoughts
of
our
ways
may
suggest
to
us
as
apt
and
proper
,
1.
To
work
the
reformation
of
them
;
and
,
2.
To
work
it
without
delay
.
1.
And
to
the
former
of
these
Generals
I
refer
the
serious
consideration
of
the
vast
number
of
our
sins
,
with
the
many
and
great
aggravations
of
them
;
the
sad
effects
which
these
sins
have
had
,
or
yet
may
have
upon
us
;
the
vanity
and
emptiness
of
all
those
pleasures
or
advantages
,
which
we
have
yet
found
in
them
,
or
can
reasonably
hope
to
find
hereafter
,
to
weigh
against
those
evil
effects
;
and
the
solid
happiness
of
that
state
whereupon
we
enter
,
when
we
cast
off
and
forsake
our
sins
,
and
turn
our
feet
to
Gods
testimonies
.
These
are
the
things
which
the
thoughts
of
our
ways
may
suggest
to
us
in
order
to
the
reformation
of
them
.
First
,
The
first
whereof
(
that
I
may
speak
distinctly
on
them
)
is
the
vast
number
of
our
sins
with
the
many
and
great
aggravations
of
them
,
which
we
can
never
understand
,
much
less
reform
,
without
impartial
examination
.
Sometimes
we
forget
those
very
sins
which
we
have
committed
against
knowledge
.
Tract
of
time
,
decay
of
memory
,
multitude
of
business
or
diversion
wear
out
the
thoughts
of
those
very
sins
which
we
our selves
took
notice
of
in
former
times
,
though
now
they
be
vanished
from
our
remembrance
.
Sometimes
we
take
no
notice
at
all
of
our
sins
and
follies
,
while
we
actually
engage
in
them
.
We
think
vainly
,
desire
inordinately
,
speak
rashly
,
censure
unjustly
,
act
indecently
in
the
eyes
of
men
,
and
sinfully
in
the
eyes
of
God
,
not
considering
what
we
do
while
we
thus
entertain
and
employ
our selves
.
And
this
,
no
doubt
,
was
David's
reason
,
why
herepresents
the
sins
of
men
as
passing
the
reach
of
their
understandings
,
Who
can
understand
his
errours
?
Cleanse
thou
me
from
secret
faults
,
Psal.
19.12
.
And
if
we
be
often
so
far
surprized
as
not
to
observe
the
motions
of
our
own
minds
,
(
which
we
may
feel
within
our selves
)
nor
what
we
speak
,
what
we
act
before
the
ears
and
eyes
of
others
,
we
may
easily
judge
we
are
much
more
faulty
in
our
omissions
and
neglects
,
which
are
less
sensible
and
observed
both
by
our selves
and
other
persons
.
For
sinful
actions
cry
aloud
in
the
scandals
they
bring
upon
Religion
,
and
sensible
injuries
to
our
Neighbour
,
while
mere
omissions
are
dumb
and
silent
,
and
make
no
noise
or
stir
in
the
World
.
And
yet
there
are
some
other
things
which
we
observe
as
little
as
our
omissions
,
namely
,
the
circumstances
and
aggravations
of
our
sins
;
which
are
sometimes
wilful
and
deliberate
,
sometimes
against
our
former
vows
and
resolutions
of
reformation
;
sometimes
against
severe
corrections
,
or
kind
and
fatherly
castigations
,
sometimes
pernicious
to
other
persons
,
as
well
as
hurtful
to
our selves
;
often
habitual
and
long
continued
,
and
always
against
the
mercies
of
God
,
in
whom
we
live
,
and
move
,
and
have
our
beings
,
even
while
we
continue
to
sin
against
him
.
Which
aggravations
of
our
sins
make
little
impression
upon
our
minds
,
much
less
urge
us
to
reformation
,
till
we
seriously
recollect
our selves
,
and
impartially
reflect
upon
our
ways
.
But
did
we
so
reflect
upon
them
,
did
we
consider
how
oft
we
have
wilfully
done
amiss
,
and
that
both
against
God
and
men
,
and
how
much
oftner
done
the
like
through
ignorance
,
errour
and
infirmity
,
did
we
consider
our
many
neglects
in
the
Duties
immediately
respecting
God
,
while
we
have
omitted
,
or
ill
performed
them
;
adding
hereto
our
great
omissions
towards
our
Neighbour
,
while
we
have
neglected
to
feed
the
hungry
,
to
clothe
the
naked
,
to
support
the
weak
,
to
assist
the
injured
and
oppressed
;
might
not
these
thoughts
by
the
Grace
of
God
so
represent
our
sins
to
us
,
as
that
we
should
judge
it
most
unreasonable
still
to
persist
and
proceed
in
them
?
Could
we
think
it
tolerable
to
add
more
evil
to
that
heap
,
which
is
so
vastly
great
already
,
and
to
encrease
a
heavy
burthen
by
further
accumulations
to
it
?
Methinks
the
remembrance
of
that
time
which
we
have
mispent
,
to
the
great
offence
of
Almighty
God
,
to
no
true
advantage
to
our selves
,
should
perswade
the
redemption
of
time
to
come
by
a
singular
diligence
in
obedience
.
Sure
I
am
,
that
this
is
the
Argument
St
Peter
uses
to
this
purpose
,
I
Pet.
4.3
.
The
time
past
of
our
lives
may
suffice
us
to
have
wrought
the
will
of
the
Gentiles
,
when
we
walked
in
lasciviousness
,
lusts
,
excess
of
wine
,
revellings
,
banquetings
,
and
abominable
idolatries
.
It
is
enough
,
and
far
too
much
,
to
have
spent
a
day
,
an
hour
,
a
minute
,
much
more
a
considerable
part
of
life
in
service
and
slavery
to
our
lusts
.
Nor
should
we
remember
we
have
so
done
,
but
with
sad
thoughts
for
having
done
it
.
These
thoughts
are
so
proper
to
the
remembrance
of
such
miscarriages
,
that
God
himself
seems
to
represent
them
as
the
natural
effects
and
issues
of
them
.
For
thus
he
speaks
to
the
people
of
the
Jews
,
Ezek.
36.31
.
Then
shall
ye
remember
your
own
evil
ways
,
and
your
doings
,
that
were
not
good
;
and
shall
loath
your selves
in
your
own
sight
for
your
iniquities
,
and
for
your
abominations
.
So
black
and
deformed
is
that
shape
,
wherein
men
appear
unto
themselves
upon
a
review
of
their
many
sins
,
that
then
they
abhor
their
own
image
,
much
more
the
sins
that
have
deformed
them
.
And
this
is
the
first
of
those
motives
which
the
thoughts
of
their
ways
may
suggest
to
men
in
order
to
the
reformation
of
them
;
namely
,
the
number
of
their
sins
,
with
the
many
and
great
aggravations
of
them
.
Secondly
,
The
next
to
this
is
the
ill
effects
which
those
sins
have
had
,
or
yet
may
have
upon
them
in
the
very
concernments
of
this
world
,
as
well
as
of
that
which
is
to
come
.
And
for
the
demonstration
of
the
former
,
I
might
appeal
to
the
crazy
Bodies
,
the
feeble
Limbs
,
the
decayed
senses
of
vicious
persons
,
occasioned
wholly
by
their
vices
;
I
might
appeal
to
their
broken
fortunes
,
pitiful
shifts
,
and
mean
devices
,
to
gain
the
very
supports
of
life
:
which
are
so
evident
in
experience
,
that
Christ
himself
represents
the
miseries
which
sin
produces
in
mens
souls
,
by
those
wherewith
it
destroys
their
bodies
,
and
their
prosperities
in
this
world
.
This
he
doth
in
the
Parable
of
a
younger
Son
,
Luke
15.
who
having
requested
of
his
Father
,
that
he
would
give
him
the
portion
of
goods
that
fell
to
him
;
and
being
gratified
in
this
request
,
not
many
days
after
gathers
all
he
had
together
,
and
takes
a
journey
into
a
far
Countrey
,
and
wasts
his
substance
in
riotous
living
:
having
done
this
,
and
a
mighty
Famine
arising
in
the
Land
,
he
then
began
to
be
in
want
,
and
is
presently
forced
to
adjoin
himself
,
that
is
indeed
,
to
fell
himself
,
unto
a
Citizen
of
that
Country
,
who
sent
him
into
the
Fields
to
feed
Swine
,
but
,
it
should
seem
,
so
ill
provided
,
that
when
he
would
fain
have
filled
his
belly
with
the
very
husks
which
the
Swine
did
eat
,
he
found
not
enough
of
them
to
do
it
,
and
so
was
ready
to
perish
for
hunger
.
Observe
what
a
Train
of
ill
effects
his
pride
and
vanity
drew
upon
him
;
it
made
him
riotous
and
luxurious
,
his
luxury
brought
him
into
want
▪
being
in
want
he
is
constrained
to
sell
his
liberty
,
and
part
with
himself
to
another
person
.
Being
thus
inslaved
,
he
is
thrust
into
a
base
employment
,
and
made
not
only
a
Keeper
of
Swine
,
but
like
to
one
of
the
Herd
it self
,
being
forced
to
eat
as
they
did
,
and
yet
still
so
pinch'd
and
straiten'd
that
he
found
not
enough
to
fill
his
Belly
.
A
very
true
and
lively
Image
of
men
abandoned
to
vice
and
folly
,
who
by
indulgence
to
their
lusts
lose
that
very
ease
and
liberty
,
that
satisfaction
and
pleasure
of
life
,
which
they
endeavour
to
find
in
it
.
But
to
leave
this
Parable
at
the
present
,
and
to
proceed
a
step
further
,
I
must
not
omit
to
put
you
in
mind
of
the
many
remorses
and
regrets
which
always
attend
the
first
beginnings
,
if
not
the
intire
course
and
progress
of
Apostasie
from
the
ways
of
Vertue
.
For
God
hath
been
,
and
still
is
so
faithful
to
us
both
in
the
frame
of
our
own
natures
,
and
the
suggestions
of
his
spirit
,
that
both
these
put
many
checks
upon
us
in
our
first
adventures
upon
evil
:
and
although
mens
consciences
lose
their
edge
,
and
the
spirit
of
God
withdraw
from
them
,
after
long
continuance
in
their
sins
;
yet
is
their
condition
much
the
worse
for
these
effects
,
though
less
uneasie
at
the
present
.
For
there
is
no
man
but
thinks
it
better
to
be
readily
capable
of
a
cure
,
although
by
the
very
sharpest
remedies
,
than
to
die
of
a
stupid
and
dull
disease
.
Besides
it
must
not
be
omitted
that
the
ease
that
's
gain'd
by
being
delivered
from
the
rebukes
and
reproofs
of
Conscience
,
is
far
over-ballanced
by
a
loss
,
which
cannot
be
divided
from
it
,
namely
,
the
loss
of
the
joys
of
innocence
,
and
of
the
sense
of
Gods
Favour
,
and
hope
of
a
blessed
immortality
:
which
howsoever
undervalued
,
where
they
are
not
felt
nor
well
considered
,
are
styled
unspeakable
and
full
of
glory
,
1
Pet.
1.8
.
All
this
while
I
have
said
nothing
of
that
effect
of
a
vicious
life
,
which
of
all
others
is
most
dreadful
,
and
most
certain
,
if
not
prevented
by
repentance
,
that
is
to
say
,
eternal
death
;
nor
shall
I
venture
my
mean
abilities
to
represent
so
great
a
thing
,
but
rather
leave
it
to
be
considered
in
its
descriptions
in
the
Scriptures
,
and
more
particularly
in
that
we
read
,
Mark
.
36.37
.
What
shall
it
profit
a
man
to
gain
the
whole
world
,
and
to
lose
his
own
soul
?
or
what
shall
a
man
give
in
exchange
for
his
soul
?
Now
since
the
recollection
of
our selves
,
and
serious
reflection
upon
our
ways
may
first
recal
our
sins
to
remembrance
,
and
then
suggest
that
all
the
evils
before
mentioned
have
been
the
effects
of
sin
in
others
,
and
that
we
our selves
have
had
the
experience
of
some
degrees
of
some
of
them
;
methinks
the
very
same
thoughts
that
put
us
in
mind
of
all
these
things
,
should
powerfully
move
us
to
retire
out
of
all
the
ways
of
sin
and
vanity
,
and
reduce
us
into
the
paths
of
wisdom
.
Sure
I
am
,
this
is
no
more
than
what
our
Saviour
himself
declares
touching
the
forementioned
Prodigal
;
who
having
by
a
luxurious
life
reduced
himself
to
the
utmost
misery
,
at
last
returned
unto
himself
,
and
,
when
he
was
come
unto
himself
,
brake
out
into
these
expressions
,
Luk.
15.17
,
18
,
19.
How
many
hired
servants
of
my
Fathers
have
bread
enough
and
to
spare
,
and
I
perish
with
hunger
?
I
will
arise
and
go
to
my
Father
,
and
will
say
unto
him
,
Father
I
have
sinned
against
heaven
,
and
before
thee
,
and
am
no
more
worthy
to
be
called
thy
son
,
make
me
as
one
of
thy
hired
servants
:
observe
the
condition
of
those
persons
,
who
surrender
themselves
unto
their
lusts
,
and
spend
their
days
in
vitious
courses
.
They
are
as
men
besides
themselves
,
bereft
of
their
reason
and
understandings
,
so
is
this
person
represented
.
Observe
further
,
that
he
no
sooner
came
to
himself
,
as
being
now
chastised
and
subdued
by
the
miseries
,
his
sins
had
brought
upon
him
,
but
he
resolves
to
return
again
to
his
Fathers
house
,
to
confess
his
sins
,
to
implore
pardon
,
to
abase
himself
before
his
Father
,
and
to
submit
to
the
meanest
offices
,
wherein
he
imployed
his
hired
Servants
.
So
much
regret
,
and
ingenuity
,
so
much
humility
,
and
self-abasement
so
much
sorrow
for
former
sins
,
such
effectual
purposes
of
reformation
for
time
to
come
,
may
the
thoughts
of
our
ways
,
by
the
grace
of
God
,
produce
in
us
in
,
consideration
of
the
miseries
which
attend
a
vitious
course
of
life
.
Thirdly
,
Especially
seeing
the
same
thoughts
may
also
mind
us
of
the
vanity
and
emptiness
of
all
those
pleasures
and
enjoyments
,
in
fond
indulgence
whereunto
we
expose
our selves
to
the
dangers
and
miseries
before
mentioned
,
which
is
the
third
of
those
particulars
,
which
the
thoughts
of
our
ways
may
suggest
to
us
.
And
here
I
shall
not
take
the
advantage
either
of
repeating
those
miseries
,
or
of
shewing
the
meanness
of
such
enjoyments
(
whether
you
call
them
profits
,
or
pleasures
)
which
the
generality
of
men
attain
,
or
can
reasonably
hope
to
attain
unto
by
all
their
wit
,
and
power
,
and
interest
.
I
shall
consider
no
allays
,
wherewith
the
want
of
wealth
and
power
,
or
bodily
health
may
dash
the
pleasures
of
this
life
;
but
I
shall
give
them
all
the
advantage
that
can
be
wished
,
considering
them
nakedly
on
themselves
,
and
shewing
that
even
thus
considered
they
are
yet
utterly
insufficient
to
give
satisfaction
to
our
Souls
.
And
for
the
proof
of
this
particular
I
shall
not
entangle
your
understandings
with
subtle
and
curious
speculations
,
but
I
shall
exhibite
it
in
a
plain
instance
made
in
the
great
and
glorious
Solomon
,
whose
wisdom
and
splendour
were
so
great
,
that
when
our
Saviour
would
give
an
account
of
his
own
wisdom
,
he
found
no
fitter
a
way
to
do
it
than
to
prefer
it
before
Solomon's
,
Matth.
12.42
.
And
when
he
would
livelily
represent
the
glory
of
the
Lilies
of
the
Field
,
tells
us
that
Solomon
in
all
his
glory
was
not
arrayed
like
one
of
these
,
Matth.
6.29
.
He
was
a
Prince
of
infinite
wealth
,
his
Herds
and
Flocks
were
so
numerous
that
he
offered
twenty
thousand
Oxen
,
and
an
hundred
and
twenty
thousand
Sheep
,
and
all
these
for
Peace-offerings
,
beside
what
he
spent
in
Burnt-offerings
,
at
the
dedication
of
the
Temple
,
1
Kin.
8.63
,
64.
The
daily
provision
of
his
house
were
ten
fat
Oxen
(
namely
such
as
were
fed
in
their
Stalls
)
and
twenty
Oxen
out
of
the
Pastures
,
and
an
hundred
Sheep
,
besides
Harts
,
and
Roe-bucks
,
and
Fallow
Deer
,
and
fatted
Fowl
,
1
Kings
4.23
.
The
yearly
income
of
his
own
Traffick
,
over
and
above
what
was
imported
by
the
Merchants
,
was
six
hundred
threescore
and
six
Talents
of
Gold
,
2
Chron.
9.14
.
And
as
for
Silver
,
he
made
it
so
plentiful
in
Jerusalem
,
that
it
was
nothing
accounted
of
,
ver.
20.
of
that
Chapter
,
it
was
but
as
Stones
in
his
days
,
as
it
follows
in
the
29th
Verse
.
His
magnificence
was
equal
to
his
wealth
;
for
his
Throne
was
of
Ivory
,
covered
with
Gold
,
and
its
Footstool
was
of
the
same
Metal
,
and
so
were
all
his
drinking
Vessels
,
and
all
the
Vessels
of
the
house
,
that
stood
in
the
Forest
of
Lebanon
,
and
many
of
his
very
Shields
and
Targets
,
as
you
may
see
in
the
same
Chapter
,
2
Chron.
9.
His
wisdom
I
have
already
mentioned
,
He
spake
three
thousand
Proverbs
,
and
his
Songs
were
a
thousand
and
five
.
He
spake
of
Trees
from
the
Cedar-Tree
that
is
in
Lebanon
,
even
to
the
Hyssop
that
springeth
out
of
the
Wall
;
he
spake
also
of
Beasts
,
and
of
Fowl
,
and
of
creeping
things
,
and
of
Fishes
,
1
Kings
4.33
.
His
oeconomical
skill
was
such
,
that
when
the
Arabian
Queen
beheld
the
state
and
order
of
his
Family
,
She
was
amazed
and
astonished
at
it
,
and
had
no
spirit
left
in
her
,
2
Chron.
9.4
.
From
whence
it
appears
,
he
had
skill
enough
so
to
apply
and
use
his
wealth
,
as
to
create
the
highest
pleasures
that
any
thing
in
this
World
can
afford
,
by
extracting
the
finest
spirit
of
it
.
Nor
had
he
only
skill
sufficient
so
to
do
,
but
he
wholly
applyed
himself
to
do
it
.
He
sought
in
his
heart
,
as
himselfe
tells
us
,
to
apply
himself
unto
wine
(
yet
still
acquainting
his
heart
with
wisdom
)
Eccl.
2.3
.
He
made
great
works
,
as
it
there
follows
,
he
builded
Houses
,
planted
Vineyards
,
made
Gardens
and
Orchards
,
and
planted
Trees
in
them
of
all
kinds
of
Fruits
,
and
made
Pools
of
Water
to
render
them
fruitful
.
He
got
him
Men-Singers
,
and
Women-Singers
,
and
the
delights
of
the
Sons
of
men
,
as
musical
Instruments
,
and
that
of
all
sorts
,
Eccl.
2.
And
that
you
may
see
how
liberal
he
was
to
other
inclinations
,
he
had
seven
hundred
Wives
,
Princesses
,
and
beside
them
three
hundred
Concubines
,
who
were
as
Wives
,
excepting
only
that
they
were
not
solemnly
espoused
and
endowed
.
In
short
,
he
denied
himself
no
pleasure
that
the
World
could
possibly
afford
unto
him
:
So
he
professes
of
himself
,
Eccles.
2.10
.
Whatsoever
mine
eyes
desired
,
I
hept
not
from
them
;
I
withheld
not
my
heart
from
any
joy
.
Thus
liberally
did
he
indulge
himself
,
and
that
in
the
very
Flower
of
his
Age
,
while
he
had
youth
,
and
health
,
and
strength
,
to
taste
and
enjoy
all
the
pleasures
that
wealth
and
power
could
minister
to
him
,
and
these
attended
with
admirable
skill
to
use
and
employ
them
to
that
purpose
.
All
this
while
he
had
nothing
to
interrupt
his
pleasures
,
having
perfect
peace
at
home
and
abroad
;
no
seditions
amongst
his
own
Subjects
,
no
wars
with
any
Neighbouring
Princes
,
no
nor
any
thing
of
envy
or
animosity
,
nothing
but
honour
and
admiration
,
and
what
might
serve
to
encrease
his
pleasures
,
For
all
the
Kings
of
the
Earth
sought
his
presence
,
to
hear
his
wisdom
that
God
had
put
in
his
heart
;
and
they
brought
every
man
his
Present
,
Vessels
of
Silver
,
and
Vessels
of
Gold
,
and
Rayment
,
Harness
,
and
Spices
,
Horses
and
Mules
,
at
a
rate
year
by
year
,
2
Chron.
9.23
,
24.
Now
what
an
account
of
the
joys
and
pleasures
of
this
World
may
we
expect
from
a
glorious
King
,
flowing
with
wealth
,
abounding
in
honour
,
enjoying
all
the
delights
of
the
World
,
and
that
in
the
very
flower
of
his
time
,
and
without
any
outward
interruptions
?
Would
it
not
seem
extreamly
strange
,
if
he
should
not
find
his
soul
at
ease
,
and
in
full
content
and
satisfaction
?
Would
it
not
seem
much
stranger
still
,
if
he
should
express
a
dissatisfaction
and
discontent
in
the
midst
of
all
these
secular
pleasures
?
Yet
this
very
thing
doth
he
express
upon
a
serious
review
of
them
,
for
so
he
concludes
his
own
relation
of
what
he
had
done
and
enjoyed
in
the
World
,
Then
I
looked
on
all
the
works
that
my
hands
had
wrought
,
and
on
all
the
labours
that
I
had
laboured
to
do
,
and
behold
all
was
vanity
and
vexation
of
spirit
,
Eccles.
2.11
.
See
here
the
account
that
the
wise
and
great
and
glorious
Solomon
gives
of
the
glory
of
this
World
,
which
he
pronounces
to
be
no
better
than
vanity
and
vexation
of
spirit
,
and
that
upon
long
and
great
experience
.
And
let
the
consideration
of
this
teach
us
the
emptiness
and
insufficiency
of
all
this
world
can
afford
to
us
.
And
this
we
could
not
fail
to
learn
,
did
we
often
reflect
upon
our selves
,
and
seriously
meditate
upon
our
ways
,
and
consider
how
little
of
satisfaction
arises
even
from
lawful
pleasures
,
and
how
much
less
from
those
of
sin
,
which
though
they
should
not
be
imbittered
,
yet
cannot
but
be
much
abated
by
the
very
sin
from
whence
they
flow
.
These
thoughts
would
teach
us
to
understand
,
That
God
hath
formed
and
designed
our
souls
for
pleasures
quite
of
another
nature
,
for
spiritual
and
immortal
joys
.
For
certainly
he
that
hath
been
so
liberal
as
to
provide
a
proportionable
food
for
all
the
Creatures
below
them
,
for
the
Fowls
of
the
Air
,
for
the
Beasts
of
the
Field
,
for
all
things
creeping
upon
the
Earth
,
and
all
things
swimming
in
the
Sea
,
hath
not
been
so
narrow
to
the
souls
of
men
,
as
not
to
provide
such
joys
for
them
as
may
give
them
plentiful
satisfaction
.
Which
leads
me
to
the
fourth
Particular
,
which
the
thoughts
of
our
ways
may
suggest
to
us
in
order
to
our
reformation
of
them
;
which
is
,
Fourthly
,
The
happiness
of
that
state
we
enter
upon
when
we
cast
off
and
forsake
our
sins
,
and
turn
out
feet
to
Gods
testimonies
.
Then
are
our
sins
remitted
to
us
,
wilful
sins
,
as
well
as
frailties
;
and
sinful
actions
against
Gods
Laws
,
as
well
as
omissions
and
neglects
;
and
blessed
is
he
whose
transgression
is
forgiven
,
whose
sin
is
covered
;
blessed
is
the
man
unto
whom
the
Lord
imputeth
not
sin
,
Psal
32.1
,
2.
Then
we
become
the
Children
of
God
,
then
we
become
the
special
concernment
of
his
Providence
,
then
are
we
adopted
into
his
Family
,
and
to
a
title
to
an
inheritance
incorruptible
,
undefiled
,
and
that
fadeth
not
away
,
reserved
in
Heaven
for
us
:
For
if
Children
,
then
Heirs
,
Heirs
of
God
,
and
joint
Heirs
with
Christ
,
Rom.
8.17
.
Then
are
we
renewed
in
the
Spirit
of
our
minds
,
then
born
of
God
,
and
made
Partakers
of
the
Divine
Nature
,
then
do
we
pass
from
darkness
to
light
,
from
bondage
to
liberty
,
from
death
to
life
.
Then
are
we
made
meet
to
be
Partakers
of
the
inheritance
of
the
Saints
in
light
.
Then
delivered
by
God
from
the
power
of
darkness
,
and
translated
into
the
Kingdom
of
his
dear
Son
.
These
,
and
such
like
,
are
the
expressions
whereby
the
Scriptures
describe
the
repentance
of
a
Sinner
,
and
the
happy
change
which
it
makes
in
him
,
a
change
so
happy
in
it self
,
and
of
such
concernment
to
him
likewise
,
that
it
creates
a
joy
in
Heaven
,
and
makes
the
Angels
themselves
rejoyce
.
For
,
saith
our
Lord
,
there
is
joy
in
the
presence
of
the
Angels
of
God
over
one
sinner
that
repenteth
,
Luk.
15.10
.
and
before
that
at
the
7th
v.
There
is
joy
in
heaven
over
one
sinner
that
repenteth
,
more
than
over
ninety
and
nine
just
persons
,
that
need
no
repentance
,
no
habitual
change
of
life
.
Suppose
we
then
that
recollection
of
our selves
,
and
the
consideration
of
our
ways
bring
all
the
things
,
I
have
now
mentioned
,
into
our
thoughts
(
and
they
are
really
apt
to
do
it
)
suppose
them
fixed
upon
our
minds
by
the
cooperation
of
Gods
Spirit
(
which
he
will
not
deny
to
them
that
ask
it
)
might
it
not
reasonably
be
expected
,
that
these
thoughts
thus
fixed
upon
us
,
should
touch
our
Consciences
,
move
our
affections
,
and
kindle
good
resolutions
in
us
,
and
provoke
us
to
greater
care
and
diligence
in
the
future
Government
of
our
lives
?
If
we
did
fully
convince
our selves
of
the
infinite
hazards
and
inconveniences
,
that
attend
a
vitious
course
of
life
,
of
the
vanity
and
emptiness
of
all
those
things
,
for
the
sake
whereof
we
expose
our selves
to
all
those
hazards
,
of
the
peace
and
happiness
of
that
State
,
whereunto
we
enter
by
true
repentance
,
I
perswade
my self
we
could
no
more
content
our selves
still
to
continue
in
our
sins
,
than
willingly
chuse
our
own
misery
,
which
God
hath
made
an
impossible
thing
,
and
that
out
of
very
faithfulness
to
us
.
Nor
could
we
answer
it
to
our selves
to
deny
our selves
the
great
advantages
,
that
attend
the
conversion
of
a
sinner
,
did
we
represent
them
to
our selves
in
serious
thoughts
and
meditations
.
These
thoughts
assisted
by
that
grace
,
which
suggests
them
to
us
,
would
move
us
to
chuse
immortal
happiness
,
and
the
joys
that
attend
the
firm
and
stable
hopes
of
it
,
rather
than
the
very
highest
pleasures
,
which
the
wildest
and
most
extravagant
minds
can
possibly
fansie
to
be
in
evil
.
2.
Having
thus
given
a
short
account
of
several
things
,
which
the
thoughts
of
our
ways
may
suggest
to
us
in
order
to
the
reformation
of
them
;
which
was
the
former
of
the
two
generals
before
propounded
.
I
shall
now
proceed
unto
the
second
,
where
I
am
to
shew
what
the
like
thoughts
may
offer
to
us
to
perswade
us
to
do
it
without
delay
,
as
it
appears
they
did
in
David
,
who
having
seriously
thought
on
his
ways
,
delayed
not
to
keep
Gods
Commandments
.
Where
in
my
way
to
more
particular
considerations
,
I
cannot
but
note
this
in
general
,
that
evil
is
a
most
indefensible
thing
,
no
sooner
considered
,
and
understood
,
but
presently
rejected
,
and
forsaken
.
I
thought
on
my
ways
,
says
the
Psalmist
here
,
and
what
then
?
and
turned
my
feet
unto
thy
testimonies
,
I
made
hast
and
delayed
not
to
keep
thy
commandments
.
No
sooner
did
he
consider
his
ways
,
and
make
a
discovery
of
his
sins
,
but
he
quickly
retired
and
fled
from
them
as
from
the
brow
of
a
dangerous
precipice
,
where
he
durst
not
stand
a
moment
longer
.
Sin
will
not
abide
a
serious
thought
,
it
will
not
endure
an
impartial
trial
:
It
is
an
imposture
,
it
is
a
cheat
,
it
is
a
lie
,
and
so
is
every
temptation
to
it
,
confuted
as
soon
as
understood
.
But
the
more
particular
meditations
,
which
recommend
a
speedy
repentance
are
the
consideration
of
Gods
design
in
all
his
patience
towards
sinners
;
serious
reflection
upon
the
uncertainty
of
our
lives
,
in
this
so
corruptible
and
frail
a
State
;
and
likewise
due
consideration
of
the
several
difficulties
,
and
inconveniences
,
that
attend
the
delay
of
reformation
.
1.
Therefore
let
it
be
well
considered
,
what
is
the
end
of
Gods
patience
,
and
whence
it
is
that
he
doth
not
pursue
and
follow
our
sins
with
speedy
and
destructive
punishments
,
but
give
us
time
and
opportunity
to
recollect
,
and
reform
our
lives
.
The
reason
of
this
is
not
that
the
high
and
lofty
one
takes
no
notice
of
things
below
,
that
he
is
indifferent
to
good
and
evil
,
and
unconcern'd
in
the
sons
of
men
,
and
in
what
they
do
and
suffer
in
the
World
.
It
is
not
,
as
those
scoffers
imagined
,
who
walking
after
their
own
lusts
,
cavilled
the
delays
of
Gods
judgments
,
and
mock'd
that
patience
,
whereby
they
lived
,
saying
,
as
St
Peter
hath
observed
,
2
Ep.
cap.
3.
v.
4.
Where
is
the
promise
of
his
coming
?
for
since
the
Fathers
fell
asleep
,
all
things
continue
as
they
were
from
the
beginning
of
the
creation
;
but
as
it
follows
,
v.
9.
Because
God
is
long-suffering
to
us-ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
,
yea
even
those
very
persons
themselves
,
that
injure
his
patience
,
and
long-suffering
.
In
the
mean
time
I
cannot
deny
that
there
is
some
shadow
of
an
objection
against
Gods
providence
in
the
World
to
them
that
measure
him
by
themselves
,
and
judge
of
him
by
their
own
model
.
For
that
he
should
readily
pardon
our
frailties
,
and
long
forbear
our
wilful
sins
;
that
he
should
continue
those
very
mercies
which
men
abuse
,
and
turn
into
weapons
of
unrighteousness
,
feed
the
mouth
that
blasphemes
his
name
,
support
the
arm
that
works
iniquity
,
preserve
that
very
life
and
strength
,
which
is
spent
and
wasted
to
his
dishonour
,
and
patiently
wait
for
a
Sinners
return
,
while
the
Sinner
abuses
that
very
patience
to
an
encouragement
to
impenitence
,
is
such
an
example
of
long-suffering
as
is
no
where
found
but
in
God
only
.
But
I
consider
that
Gods
thoughts
are
not
as
our
thoughts
,
nor
his
ways
as
our
ways
,
that
one
day
,
as
St
Peter
affirms
,
is
with
the
Lord
as
a
thousand
years
,
and
a
thousand
years
as
one
day
;
that
he
hath
appointed
and
fixed
a
day
,
wherein
he
will
judge
the
World
in
righteousness
,
and
therefore
firmly
still
believe
,
that
his
patience
to
Sinners
in
the
mean
time
designs
their
repentance
and
reformation
,
and
that
his
mercies
in
Jesus
Christ
are
so
great
,
that
he
will
pardon
the
hearty
Penitent
after
the
greatest
provocations
.
And
this
is
that
which
himself
suggests
Isai.
55.7
,
8
,
9.
Let
the
wicked
forsake
his
way
,
and
the
righteous
wan
his
thoughts
,
and
let
him
return
unto
the
Lord
,
and
he
will
have
mercy
on
him
;
and
to
our
God
,
for
he
will
abundantly
pardon
.
And
lest
we
should
disbelieve
this
,
as
a
thing
improbable
for
God
to
do
,
because
unusual
amongst
men
,
he
presently
addes
in
the
following
words
:
For
my
thoughts
are
not
your
thoughts
,
neither
are
your
ways
my
ways
,
saith
the
Lord
:
for
as
the
Heavens
are
higher
than
the
Earth
,
so
are
my
ways
higher
than
your
ways
,
and
my
thoughts
than
your
thoughts
.
From
whence
I
conclude
,
That
it
is
not
indifferency
to
good
and
evil
,
nor
want
of
concernment
for
mankind
,
which
causes
God
to
delay
punishment
;
but
merely
his
patience
and
long-suffering
,
waiting
for
the
Sinners
return
to
him
.
And
may
not
the
consideration
of
this
,
when
deeply
fixed
upon
the
mind
,
so
powerfully
affect
the
hearts
of
Sinners
,
as
to
urge
them
to
speedy
reformation
?
May
it
not
produce
a
great
indignation
against
themselves
,
to
remember
their
many
misbehaviours
,
and
also
their
long
continuance
in
them
,
under
all
the
patience
of
God
towards
them
?
May
not
the
thoughts
of
that
patience
(
where
there
is
any
ingenuity
left
)
provoke
the
hearts
of
men
to
gratitude
,
and
gratitude
unto
speedy
repentance
?
Could
any
man
think
it
safe
or
reasonable
still
to
trespass
against
that
patience
,
which
he
had
already
long
abused
,
and
to
provoke
that
very
goodness
which
he
had
forfeited
long
ago
,
did
he
seriously
reflect
upon
these
things
?
I
hope
there
are
few
so
void
of
sense
of
their
own
concernments
,
and
of
love
and
gratitude
towards
God
,
whom
serious
thoughts
of
their
own
evils
under
the
patience
of
God
towards
them
,
would
not
move
to
speedy
reformation
.
Saint
Paul
,
I
am
sure
,
represents
the
contrary
,
as
a
despight
to
the
mercies
of
God
,
and
a
dangerous
cruelty
to
our selves
in
that
severe
expostulation
,
Rom.
2.4
,
5.
Despisest
thou
the
riches
of
his
goodness
and
forbearance
and
long-suffering
,
not
knowing
that
the
goodness
of
God
leadeth
thee
to
repentance
?
but
after
thy
hardness
,
and
impenitent
heart
treasurest
up
unto
thy self
wrath
against
the
day
of
wrath
,
and
revelation
of
the
righteous
judgment
of
God
:
which
is
so
clear
a
demonstration
that
the
consideration
of
Gods
patience
,
and
of
his
ends
and
designs
in
it
,
should
perswade
to
speedy
reformation
,
that
it
would
be
needless
to
add
any
more
to
this
Argument
.
Secondly
,
Proceed
we
therefore
to
the
second
thing
,
which
cannot
easily
escape
our
thoughts
,
while
we
reflect
upon
our
ways
,
and
the
effects
and
issues
of
them
,
which
is
the
uncertainty
of
our
lives
in
this
state
of
frailty
and
mortality
.
Which
is
so
clear
and
evident
to
us
both
from
what
we
feel
within
our selves
,
daily
decays
of
natural
strength
,
and
from
what
we
see
in
many
others
,
short
life
and
sudden
death
,
that
there
is
nothing
in
all
the
world
,
no
not
the
denial
of
a
God
,
nor
the
making
of
one
of
the
Trunk
of
a
Tree
,
reproached
in
Scripture
as
a
greater
folly
than
a
presumption
of
long
life
,
and
of
ease
,
and
joy
and
pleasure
in
it
.
Observe
how
this
is
represented
in
the
Parable
of
a
certain
rich
man
,
who
having
had
so
plentiful
and
so
large
a
Harvest
,
that
he
had
not
where
to
bestow
his
fruits
,
thus
deliberates
with
himself
,
Luke
12.17
,
18
,
19.
Verses
,
What
shall
I
do
,
because
I
have
no
room
where
to
bestow
my
fruits
?
And
he
said
,
This
will
I
do
,
I
will
pull
down
my
Barns
,
and
build
greater
,
and
there
will
I
bestow
all
my
fruits
,
and
my
goods
.
And
I
will
say
to
my
soul
,
Soul
,
thou
hast
much
goods
laid
up
for
many
years
,
take
thine
ease
,
eat
,
drink
and
he
merry
.
But
what
's
the
next
thing
he
hears
from
God
?
Thou
fool
,
this
night
shall
thy
soul
be
required
of
thee
.
The
sharpness
and
bitterness
of
which
rebuke
,
joined
with
the
sudden
confutation
of
this
mans
promises
made
to
himself
,
represents
the
folly
,
sin
,
and
danger
of
the
like
presumptions
in
other
men
.
Let
us
therefore
,
while
we
consider
our
ways
,
the
number
and
nature
of
our
sins
,
with
all
their
several
aggravations
,
the
ill
effects
that
will
attend
them
,
unless
prevented
by
repentance
,
the
absolute
necessity
of
this
Duty
for
the
prevention
of
those
effects
;
let
us
,
I
say
,
together
with
these
,
consider
the
frailty
of
our
lives
,
and
in
the
consideration
hereof
never
defer
a
necessary
Duty
to
a
time
uncertain
,
to
a
day
we
may
never
live
to
see
;
and
that
not
only
because
long
life
is
a
thing
uncertain
in
it self
,
but
because
the
expectation
of
it
(
especially
being
generally
used
as
an
encouragement
to
delay
repentance
)
may
very
justly
provoke
God
to
blast
it
with
sudden
disappointment
.
God
doth
not
only
hate
the
delay
of
reformation
,
grounded
on
presumption
of
long
life
,
as
a
neglect
of
duty
to
him
,
but
reproaches
the
very
folly
of
it
,
styles
him
a
fool
who
so
presumed
:
which
puts
me
in
mind
of
that
of
Solomon
,
Eccles.
9.10
.
Whatsoever
thine
hand
findeth
to
do
,
do
it
with
thy
might
;
for
there
is
no
work
,
nor
device
,
nor
knowledge
,
nor
wisdom
in
the
Grave
,
whither
thou
goest
.
Thirdly
,
But
now
because
many
men
may
purpose
future
amendment
,
although
they
neglect
it
at
the
present
,
and
will
believe
that
these
purposes
shall
take
effect
,
notwithstanding
all
that
can
be
said
to
shew
the
uncertainty
of
this
event
,
give
me
leave
to
add
a
third
Particular
,
which
the
thoughts
of
our
ways
may
suggest
to
us
;
where
I
shall
grant
what
men
presume
,
that
is
,
that
they
will
repent
hereafter
,
and
further
yet
,
that
all
their
sins
shall
be
forgiven
,
and
they
intitled
to
life
eternal
upon
repentance
.
But
I
must
not
grant
what
they
imagine
,
that
it
is
as
well
to
retrieve
a
sin
by
true
repentance
for
it
,
as
to
prevent
the
sin
it self
,
that
it
is
no
loss
in
the
mean
time
to
have
delayed
their
reformation
.
It
is
a
loss
of
precious
time
spent
to
the
great
dishonour
of
God
,
and
no
true
advantage
to
the
Sinner
.
'T
is
a
loss
of
growth
in
wisdom
and
vertue
,
which
might
have
improved
to
higher
measures
,
if
they
had
been
earlier
applied
unto
.
'T
is
a
loss
of
higher
degrees
of
Glory
,
unless
the
time
that
hath
been
mispent
be
retrieved
by
a
very
singular
diligence
,
and
excellent
improvement
afterward
.
'T
is
the
loss
,
perhaps
,
of
the
souls
of
others
,
who
may
have
been
misled
and
prejudiced
by
the
worse
part
of
a
mans
example
,
namely
,
by
his
sin
and
vanity
,
but
not
amended
by
the
better
,
that
is
to
say
,
his
reformation
.
For
no
man
can
ever
assure
himself
that
the
example
of
his
repentance
shall
be
as
effectual
to
reform
,
as
that
of
his
sin
was
to
mislead
and
corrupt
his
Neighbour
.
Besides
all
this
,
the
delay
of
repentance
and
newness
of
life
renders
the
Duty
far
more
irksome
,
and
fills
it
with
greater
pangs
and
sorrows
,
and
makes
a
mans
birth
a
new
life
,
like
that
of
a
Child
overgrown
in
the
Womb
,
infinitely
grievous
and
full
of
trouble
.
Moreover
it
gives
very
great
occasion
of
such
reflections
,
wherein
a
mans
guilt
recoyls
upon
him
in
bitter
remorses
and
regrets
,
even
after
repentance
and
reformation
.
It
gives
advantage
to
the
Devil
(
and
he
is
very
apt
to
take
it
)
to
upbraid
the
Conscience
with
sharp
remembrances
of
former
sins
,
although
they
be
already
pardoned
.
It
gives
him
advantage
to
raise
many
scruples
,
fears
and
doubts
of
the
sincerity
of
a
mans
repentance
,
and
of
the
acceptance
it
finds
with
God
.
And
,
to
say
no
more
,
late
repentance
is
apt
to
leave
the
souls
of
men
under
many
weaknesses
and
distempers
,
just
like
a
recovery
from
an
obstinate
,
long
disease
of
Body
,
which
though
it
be
a
recovery
indeed
,
yet
generally
leaves
it
ever
after
under
many
infirmities
and
decays
.
All
these
things
may
the
thoughts
of
our
ways
offer
to
us
,
and
these
suggestions
plainly
shew
us
,
That
to
continue
in
sin
at
present
,
with
purpose
to
reform
hereafter
,
is
as
if
a
man
should
wound
himself
out
of
presumption
of
a
cure
,
or
break
a
limb
with
purpose
to
have
it
set
again
,
or
throw
himself
into
a
sharp
Feaver
with
resolution
to
use
the
methods
for
a
recovery
afterwards
.
Seeing
then
the
prevention
of
farther
sin
by
speedy
amendment
of
our
lives
,
is
by
many
degrees
better
for
us
,
than
to
retract
it
by
repentance
,
and
that
although
we
were
as
certain
we
should
repent
,
and
amend
hereafter
,
as
we
are
sure
we
now
design
it
;
let
the
serious
consideration
of
this
,
and
of
all
I
have
said
to
the
same
purpose
,
disswade
the
delay
of
reformation
.
And
because
that
frequent
recollection
is
a
thing
so
indispensably
necessary
to
render
the
motives
to
repentance
effectual
upon
our
hearts
and
lives
,
let
us
often
retire
into
our
closets
,
and
withdraw
our selves
from
the
noise
and
hurry
both
of
business
and
diversion
,
and
then
diligently
apply
our
minds
to
the
consideration
of
our
ways
.
Let
us
consider
what
they
have
been
in
former
times
,
as
well
as
what
they
are
at
present
;
let
us
call
to
mind
our
many
omissions
and
neglects
,
our
many
frailties
and
infirmities
,
as
well
as
chosen
and
wilful
sins
;
let
us
remember
how
much
we
have
suffered
,
or
yet
may
possibly
suffer
by
them
for
nothing
of
real
satisfaction
;
let
us
weigh
the
differences
of
good
and
evil
,
and
their
different
issues
and
effects
;
let
us
remember
that
all
these
things
,
and
many
other
,
call
loudly
upon
us
to
amend
what
we
find
amiss
in
our selves
,
and
that
the
patience
of
God
towards
us
,
the
uncertainty
of
our
own
lives
,
the
great
disadvantage
of
delay
in
a
work
of
such
concernment
to
us
,
press
us
to
do
it
without
delay
.
And
the
God
of
all
Grace
and
Mercy
so
assist
our
thoughts
and
Meditations
by
the
operation
of
his
Spirit
,
that
they
may
succeed
to
the
reformation
of
our
sins
,
to
the
improvement
of
our
Vertues
,
and
to
our
eternal
peace
and
happiness
in
the
great
day
of
the
Lord
Jesus
;
To
whom
with
the
Father
and
Holy
Spirit
be
all
Glory
,
Honour
and
Praise
now
and
for
evermore
.
The
Seventeenth
Sermon
.
1
John
.
3.7
.
Little
children
let
no
man
deceive
you
,
he
that
doth
righteousness
,
is
righteous
even
as
he
is
righteous
.
THE
Gospel
had
not
been
long
preached
unto
the
World
,
but
there
arose
a
sort
of
persons
,
who
though
they
professed
the
name
of
Christ
,
yet
lived
quite
contrary
to
his
precepts
.
Such
was
the
Sect
of
the
Nicolaitans
,
who
took
occasion
from
certain
words
of
Nicolas
the
Deacon
(
the
sense
whereof
they
did
mistake
)
[
see
Grot.
&
Hammond
ad
Revel.
2.6
.
]
to
indulge
themselves
in
sensual
lusts
,
and
to
live
in
filthiness
and
impurity
;
and
hence
it
was
,
that
this
reflection
is
made
upon
them
in
the
words
of
Christ
to
the
Church
of
Ephesus
.
This
thou
hast
that
thou
hatest
the
deeds
of
the
Nicolaitans
,
which
I
also
hate
,
Rev.
2.6
.
Like
unto
these
were
those
that
are
mentioned
by
St
Peter
,
2
Ep.
2.18
.
when
they
speak
great
swelling
words
of
vanity
,
they
allure
through
the
lusts
of
the
flesh
,
through
much
wantonness
,
those
that
were
clean
escaped
from
them
that
live
in
errour
.
And
by
St
Jude
verse
8.
of
his
Epistle
,
Likewise
also
these
filthy
dreamers
defile
the
flesh
,
despise
dominion
,
and
spak
evil
of
dignities
;
and
afterward
at
the
10th
v.
what
they
know
naturally
,
as
brute
beasts
,
in
those
things
they
corrupt
themselves
.
These
were
the
Gnosticks
,
a
Sect
of
Libertines
who
,
as
Irenaeus
tells
us
(
lib.
I.
)
did
practise
all
forbidden
things
without
any
modesty
,
shame
or
blushing
,
as
believing
it
lawful
so
to
do
,
and
thinking
themselves
,
nothing
less
acceptable
unto
God
for
so
doing
:
which
is
the
errour
which
our
Apostle
obliquely
touches
in
these
words
,
Little
children
let
no
man
deceive
you
,
he
that
doth
righteousness
,
is
righteous
even
as
he
is
righteous
:
Little
children
,
so
he
stiles
those
persons
who
were
less
knowing
,
or
less
stable
in
the
true
Doctrine
of
Christianity
,
so
he
stiles
them
cap.
2.13
.
although
he
seems
in
another
place
,
namely
,
cap.
2.1
.
to
give
that
title
to
all
Christians
;
Little
children
let
no
man
deceive
you
,
that
is
to
say
,
suffer
not
your selves
to
be
deceived
by
them
that
tell
you
that
you
may
be
righteous
in
Gods
account
,
and
grateful
and
acceptable
to
him
,
although
you
do
not
do
righteousness
,
that
is
,
although
your
lives
and
actions
be
not
habitually
just
and
holy
:
for
as
Christ
himself
was
righteous
in
the
eyes
of
God
,
because
he
was
really
so
in
himself
;
so
those
only
that
do
righteousness
,
that
yield
sincere
and
true
obedience
to
Christs
Laws
,
pass
with
God
for
righteous
persons
.
These
things
explained
,
I
shall
observe
these
two
things
from
the
words
before
us
.
-
1.
That
men
may
imagine
themselves
to
be
righteous
persons
in
Gods
eyes
,
to
be
in
grace
and
favour
with
him
,
though
they
live
impure
and
unrighteous
lives
;
although
they
do
not
do
righteousness
,
else
this
caution
had
been
useless
.
So
it
had
been
,
had
it
been
a
caution
against
an
errour
,
that
no
man
could
have
fallen
into
.
-
2.
That
this
Imagination
is
a
very
great
and
dangerous
errour
;
so
do
the
words
themselves
suggest
:
He
that
doth
righteousness
,
that
is
,
he
,
and
be
only
that
is
righteous
even
as
Christ
is
righteous
:
not
that
any
man
can
be
so
in
the
same
degree
with
Christ
himself
,
nor
by
his
own
desert
and
merit
,
gain
the
favour
and
grace
of
God
,
but
that
there
is
no
way
to
gain
it
without
being
really
just
and
righteous
,
as
Christ
was
perfectly
and
fully
so
.
First
.
I
begin
with
the
first
,
which
is
,
that
men
imagine
themselves
to
be
righteous
persons
in
Gods
account
,
to
be
in
grace
and
favour
with
him
,
though
they
live
in
habitual
disobedience
to
the
Laws
and
precepts
of
the
Gospel
.
In
the
prosecution
of
which
point
,
1.
I
shall
first
prove
that
this
may
be
so
.
2.
And
then
secondly
give
some
account
of
the
rise
or
occasions
of
this
errour
.
3.
And
lastly
reflect
upon
the
whole
by
way
of
inference
or
application
.
And
for
the
first
,
that
there
may
be
such
an
errour
as
this
,
which
I
have
now
mentioned
to
you
,
plainly
appears
from
matter
of
fact
;
and
matter
of
fact
plainly
appears
,
1.
From
the
open
profession
of
some
.
2.
And
secondly
from
the
lives
of
others
.
1.
There
are
some
,
who
openly
profess
that
there
is
nothing
required
from
us
to
recommend
us
to
Gods
favour
,
no
condition
on
our
parts
to
gain
acceptance
and
grace
with
him
.
They
own
no
Covenant
between
God
and
us
,
but
only
one
between
God
and
Christ
.
This
,
say
they
,
Christ
hath
performed
,
and
so
reconciled
us
unto
God
without
the
performance
of
any
condition
on
our
parts
[
see
Saltm
.
Flowings
&c.
p.
152.
]
wherein
they
palpably
contradict
the
whole
strain
and
tenour
of
the
Gospel
,
all
its
commands
,
threats
,
and
promises
,
as
well
as
the
vow
made
in
Baptism
,
whereby
we
enter
into
a
Covenant
with
God
himself
,
and
promise
sincere
obedience
to
him
.
These
are
they
,
who
are
commonly
styled
the
Antinomians
;
which
was
a
Sect
once
very
numerous
in
this
Nation
,
but
is
now
become
either
less
numerous
,
or
more
silent
;
and
therefore
I
shall
not
at
this
time
make
any
longer
stay
upon
them
:
2.
But
proceed
to
those
,
who
though
they
do
not
in
words
profess
,
that
men
may
be
in
favour
with
God
,
and
duly
hope
for
life
eternal
,
though
they
live
in
habitual
contradiction
to
the
Laws
and
precepts
of
Christianity
,
yet
live
as
men
who
so
believe
,
and
consequently
may
be
duly
judged
to
cherish
such
a
belief
as
this
;
and
of
these
there
are
divers
and
several
sorts
.
1.
Those
who
profess
,
or
not
deny
the
Christian
faith
,
but
have
no
care
,
no
concernment
for
Religion
in
any
instance
of
their
lives
,
live
as
though
there
was
no
such
thing
,
in
all
contradiction
to
its
Laws
.
Such
there
were
in
St
Paul's
days
,
as
you
may
see
,
Phil.
3.18
.
Many
walk
,
of
whom
I
have
told
you
often
,
and
now
tell
you
even
weeping
,
that
they
are
enemies
to
the
croft
of
Christ
,
whose
end
is
destruction
,
whose
God
is
their
belly
,
and
whose
glory
is
their
shame
,
who
mind
earthly
things
.
Yet
these
very
persons
professed
themselves
to
be
Christs
Disciples
and
to
believe
the
Christian
Faith
.
As
they
did
,
so
do
many
in
our
days
:
They
profess
to
believe
in
Jesus
Christ
,
they
profess
the
hope
of
life
eternal
declared
and
promised
in
the
Gospel
;
and
yet
they
live
in
habitual
and
wilful
disobedience
to
the
holy
precepts
and
institutions
,
which
the
same
Gospel
hath
prescribed
.
Now
how
can
these
things
consist
together
?
how
can
they
possibly
be
reconciled
,
unless
these
persons
judge
themselves
in
Gods
favour
,
though
they
live
in
such
disobedience
to
him
?
could
men
neglect
all
the
Laws
,
all
the
precepts
of
the
Gospel
?
could
they
promise
themselves
the
remission
of
fin
,
and
eternal
life
,
while
they
continue
in
this
neglect
,
did
they
not
judge
that
they
might
gain
remission
of
fin
,
and
the
favour
of
God
,
notwithstanding
the
wickedness
of
their
lives
,
or
else
at
least
not
judge
the
contrary
?
They
do
profess
,
as
I
said
before
,
the
hope
of
Salvation
,
Salvation
promis'd
in
the
Gospel
,
they
give
no
signs
of
doubt
or
fear
of
falling
short
of
so
great
a
happiness
,
they
pass
their
days
in
ease
and
pleasure
,
they
enjoy
the
world
,
they
enjoy
themselves
in
the
midst
of
prophaneness
and
impiety
;
which
shews
they
have
,
in
their
own
thoughts
,
reconciled
the
hopes
of
future
happiness
,
with
the
present
enjoyment
of
their
sins
.
2.
Another
fort
there
is
,
who
though
they
seem
to
have
some
concernment
for
Religion
,
yet
wholly
neglect
the
practice
of
it
:
They
spend
their
time
either
in
speculation
of
things
remote
from
life
and
practice
,
or
in
meer
dispute
about
the
things
that
relate
to
practice
;
in
the
mean
time
their
own
lives
are
little
better
than
theirs
who
neglect
all
Religion
.
They
are
not
more
careful
of
truth
,
and
justice
,
of
mercy
and
charity
in
their
lives
,
than
other
persons
;
the
same
temptations
that
sway
the
affections
,
and
vitiate
the
lives
of
other
men
,
do
also
sway
and
vitiate
theirs
:
they
love
the
wealth
,
and
power
,
and
honour
,
all
the
pleasures
,
all
the
advantages
of
the
World
,
as
much
as
they
,
who
love
them
most
;
nor
do
they
forbear
to
use
any
of
the
same
methods
,
the
same
forbidden
arts
and
ways
to
attain
their
ends
,
that
are
used
by
the
common
sort
of
persons
.
They
please
themselves
in
the
speculation
of
useless
notions
,
or
spend
their
zeal
in
meer
disputes
,
or
the
censure
of
the
lives
of
others
,
but
take
no
care
to
reform
themselves
;
yet
all
this
while
believe
extremely
well
of
themselves
:
assure
themselves
of
Gods
favour
,
and
of
his
singular
love
to
them
,
which
shews
they
presume
upon
his
favour
,
though
they
continue
in
their
sins
.
3.
There
are
some
other
persons
,
who
proceed
indeed
a
step
further
,
but
not
so
far
as
a
Christian
life
;
who
yet
fully
allure
themselves
of
being
righteous
in
Gods
account
,
and
of
eternal
life
and
happiness
.
These
are
they
who
confess
their
fins
,
and
possibly
with
bitter
lamentations
,
and
with
great
accusations
of
themselves
,
(
as
in
truth
we
have
ail
reasons
to
do
)
but
when
they
have
done
,
take
no
care
to
amend
and
reform
those
very
sins
,
which
they
confess
with
so
much
passion
,
and
such
invectives
against
themselves
.
Or
if
they
proceed
a
little
further
,
it
is
but
to
some
ineffectual
purposes
,
faint
resolutions
of
reformation
,
which
never
come
to
effect
or
issue
.
They
take
the
design
for
the
thing
it self
,
the
resolution
of
reformation
for
the
very
repentance
God
requires
.
The
former
of
these
,
namely
,
the
resolution
of
reformation
,
they
look
upon
as
a
clear
evidence
that
they
have
the
Grace
of
God
in
them
,
and
therefore
are
in
favour
with
him
.
But
then
the
latter
,
namely
,
the
breach
of
their
resolutions
,
and
the
continuance
in
their
sins
,
they
look
upon
as
a
humane
frailty
,
common
to
the
Saints
with
other
persons
,
common
both
to
the
good
and
evil
.
But
whatsoever
men
may
judge
in
favour
of
their
own
corruptions
,
I
am
obliged
to
put
you
in
mind
of
that
which
I
hope
you
know
already
,
That
it
is
not
the
mere
intent
and
purpose
of
the
reformation
of
wilful
sins
,
of
an
habitual
course
in
evil
,
but
the
true
and
real
reformation
of
it
,
that
recommends
us
to
Gods
favour
.
So
St
Paul
himself
assures
us
,
who
having
mentioned
the
several
sins
that
are
common
in
the
lives
of
men
,
concludes
his
Discourse
with
these
words
,
Let
no
man
deceive
you
with
vain
words
;
for
because
of
these
things
cometh
the
wrath
of
God
upon
the
Children
of
disobedience
,
Ephes.
5.6
.
4.
To
make
one
step
further
,
Others
there
are
who
do
indeed
practise
some
real
parts
of
Religion
,
but
then
wholly
neglect
others
.
They
hear
,
they
pray
,
they
seem
to
be
zealous
in
these
things
,
and
possibly
in
some
others
too
;
but
yet
still
live
in
such
sins
as
are
inconsistent
with
Christianity
,
and
the
solid
hopes
of
life
eternal
.
They
still
live
,
some
in
impurity
and
sensuality
,
others
in
injustice
and
iniquity
,
others
in
envy
and
ambition
,
others
in
pride
and
scorn
,
and
malice
;
so
that
no
mans
good
name
and
reputation
,
no
mans
life
how
blameless
and
innocent
soever
,
is
safe
from
their
unrighteous
censures
;
yet
all
this
while
they
are
so
far
from
thinking
this
to
be
any
sin
,
that
they
make
a
piece
of
Religion
of
it
,
and
believe
themselves
to
be
so
much
better
,
by
how
much
they
censure
others
.
5.
Lastly
,
There
are
some
other
persons
who
make
a
commutation
with
God
in
doing
the
things
he
hath
not
required
,
instead
of
those
which
he
hath
commanded
.
They
impose
some
penances
upon
themselves
,
or
practise
those
imposed
by
others
instead
of
repentance
and
reformation
;
they
live
by
Laws
of
their
own
making
,
instead
of
those
which
God
hath
made
;
or
else
they
are
most
extremely
diligent
in
the
constant
practice
of
one
Duty
,
to
make
some
recompence
and
satisfaction
for
the
total
omission
of
another
;
their
temperance
shall
excuse
their
injustice
,
or
their
justice
their
sensuality
;
their
zeal
shalf
excuse
their
animosity
,
their
very
profession
of
Religion
shall
excuse
the
neglect
of
the
practice
of
it
;
yet
all
this
while
they
judge
themselves
in
the
favour
of
God
,
and
confidently
hope
for
eternal
happiness
.
From
all
which
instances
it
appears
how
apt
men
are
to
imagine
themselves
to
be
righteous
in
the
eyes
of
God
to
be
grateful
and
acceptable
to
him
;
although
they
live
in
wilful
and
habitual
neglect
of
the
Laws
and
Precepts
of
the
Gospel
.
2.
Having
thus
dispatched
the
first
general
,
proceed
we
now
unto
the
second
,
where
I
shall
endeavour
to
give
an
account
of
the
rise
and
occasion
of
this
errour
.
3.
And
first
of
all
there
is
no
doubt
but
that
the
inordinate
love
of
the
World
,
and
the
sinful
gains
and
pleasures
of
it
,
is
an
eminent
and
great
cause
why
men
abuse
and
flatter
themselves
with
the
vain
hopes
of
Gods
favour
,
and
of
the
salvation
promised
by
him
,
although
they
live
and
die
in
their
sins
.
This
love
it
was
,
which
did
at
first
hinder
the
faith
of
Christianity
,
obstruct
the
belief
and
reception
of
it
:
and
so
our
Saviour
himself
suggests
,
John
7.17
.
If
any
man
will
do
his
will
,
he
shall
know
of
the
doctrine
,
whether
it
be
of
God
,
or
whether
I
speak
of
my self
.
Where
he
insinuates
that
those
persons
Who
were
willing
to
obey
the
Gospel
,
provided
they
knew
it
be
of
God
;
to
live
by
the
rules
arid
precepts
of
it
,
would
easily
yeild
belief
unto
it
,
when
it
was
duly
propounded
to
them
:
add
consequently
that
the
great
reason
why
men
would
not
yield
their
belief
to
it
,
was
because
they
would
not
yield
obedience
to
the
Laws
therein
prescribed
unto
them
,
because
they
would
not
forsake
those
lusts
which
the
Gospel
commands
us
to
forsake
,
the
lusts
of
the
flesh
,
the
lust
of
the
eye
,
and
the
pride
of
life
.
And
as
it
was
these
inordinate
lusts
,
that
hindered
the
progress
of
Christian
Faith
,
when
it
was
first
revealed
and
published
;
so
did
the
very
same
lusts
first
bring
corruption
and
delusion
into
the
Faith
of
those
persons
,
that
made
profession
of
Christianity
,
and
still
continues
to
lead
them
into
misbelief
.
They
will
not
part
with
their
beloved
lusts
and
pleasures
,
they
will
not
forget
their
sinful
gains
,
or
what
is
easie
,
what
is
pleasing
to
flesh
and
blood
:
the
forgoing
these
is
by
our
Lord
expressed
,
by
the
plucking
out
of
an
eye
,
and
by
cutting
of
a
right
hand
,
Matt.
5.29
,
30.
whereby
he
declares
the
great
unwillingness
that
is
in
men
to
deny
their
natural
inclinations
,
though
never
so
sinful
and
inordinate
.
On
the
other
hand
,
as
they
are
unwilling
to
deny
their
natural
inclinations
,
to
forgo
their
inordinate
lusts
and
appetites
;
so
are
they
likewise
very
unwilling
to
despair
of
eternal
happiness
under
them
,
or
of
the
favour
of
God
to
them
,
that
's
a
black
and
stabbing
thought
,
as
the
other
is
troublesome
and
ungrateful
.
Now
what
is
the
issue
,
what
is
the
effect
of
these
two
things
put
together
?
the
issue
is
this
,
men
presently
study
to
find
out
arts
how
to
reconcile
the
hopes
of
happiness
with
the
enjoyment
of
their
lusts
;
and
alas
!
there
needs
no
great
art
,
for
a
man
to
deceive
and
cheat
himself
,
where
he
is
willing
to
be
deceived
;
he
easily
steps
into
this
hope
,
that
his
sins
,
though
wilful
and
habitual
,
are
nothing
more
than
humane
frailties
,
common
to
the
good
as
well
as
evil
;
that
God
will
never
impute
them
to
him
;
that
he
may
firmly
hope
to
be
saved
,
though
he
never
abandon
and
forsake
them
.
2.
But
then
secondly
,
that
which
gives
something
of
advantage
to
this
errour
in
some
persons
,
is
the
comparing
of
the
difficulty
of
subduing
of
their
lusts
,
with
the
vast
greatness
of
that
loss
which
they
suffer
,
who
lose
that
glory
and
immortality
,
which
is
promised
to
us
in
the
Gospel
.
They
will
not
imagine
that
such
a
loss
should
attend
the
neglect
or
non-performance
of
a
thing
so
extremely
hard
and
difficult
;
which
errour
,
differing
from
the
rest
,
which
I
have
before
mentioned
to
you
,
seems
to
deserve
some
more
notice
,
than
what
I
have
taken
of
the
rest
.
1.
And
first
of
all
,
those
who
make
use
of
this
argument
to
promise
themselves
eternal
happiness
,
although
they
continue
in
their
sins
,
ought
to
consider
that
that
happiness
,
which
God
hath
promised
,
being
unspeakably
great
and
glorious
,
deserves
our
labour
,
merits
our
study
to
attain
it
upon
any
terms
whatsoever
they
be
,
howsoever
difficult
to
flesh
and
blood
,
and
to
our
natural
inclinations
.
The
greater
it
is
,
the
greater
the
care
,
the
greater
diligence
,
the
more
of
labour
doth
the
attainment
of
it
merit
:
and
so
our
Saviour
himself
suggests
when
he
compares
the
Kingdom
of
Heaven
to
a
pearl
of
such
a
price
and
rate
,
as
that
the
person
who
once
saw
it
,
sold
all
he
had
forth
purchase
of
it
(
Matt.
13.46
.
)
esteeming
nothing
too
dear
or
pretious
to
obtain
a
thing
of
infinite
value
,
namely
,
the
glory
of
Gods
Kingdom
.
2.
Again
it
ought
to
be
considered
,
that
although
the
subduing
of
our
lusts
,
and
opposing
our
sinful
inclinations
,
be
troublesome
unto
flesh
and
blood
;
yet
God
hath
promised
his
Grace
and
Spirit
,
promised
a
supernatural
power
to
enable
us
to
correct
our
natures
.
Hence
that
profession
of
St
Paul
Phil.
4.13
.
I
can
do
all
things
thorough
Christ
which
strengtheneth
me
;
hence
that
exhortation
also
,
Phil.
2.12
,
13.
work
out
your
salvation
with
fear
and
trembling
,
for
it
is
God
,
which
works
in
you
both
to
will
and
to
do
of
his
good
pleasure
.
From
whence
it
appears
,
that
God
affords
his
assistance
to
us
to
enable
us
to
attain
the
end
,
and
perform
the
duties
,
we
cannot
attain
,
cannot
perform
by
the
power
of
nature
.
3.
Add
hereunto
,
that
being
quickned
,
being
assisted
by
the
operation
of
Gods
Spirit
,
that
self-denyal
and
mortification
,
that
temperance
,
holiness
,
and
humility
,
that
resignation
to
Gods
will
,
that
mercy
and
charity
unto
men
,
(
which
was
before
hard
and
difficult
)
irksome
and
troublesome
to
our
natures
,
is
now
made
easie
and
pleasant
unto
us
;
that
Yoke
of
Christ
which
we
before
judged
to
be
pressing
and
uneasie
,
is
now
made
light
,
and
easie
to
us
;
so
that
the
man
,
who
found
the
duties
,
found
the
graces
of
the
Gospel
contrary
to
his
inclinations
,
now
finds
his
affections
and
inclinations
greatly
reconciled
unto
them
,
and
cannot
now
please
himself
in
any
evil
,
but
finds
it
contrary
to
his
nature
,
being
altered
by
the
grace
of
God
:
and
this
is
that
which
St
John
suggests
,
1
Ep.
3.9
.
Whosoever
is
born
of
God
,
doth
not
commit
sin
;
but
his
feed
remaineth
in
him
:
and
he
cannot
sin
because
he
is
born
of
God
.
These
things
considered
,
it
is
no
wonder
,
that
so
great
a
loss
,
as
that
of
glory
and
immortality
,
should
attend
the
wilful
violation
of
the
duties
prescribed
in
the
Gospel
,
though
they
be
difficult
to
flesh
and
blood
,
For
though
they
be
so
,
yet
the
reward
promised
to
us
is
so
great
,
that
it
deserves
the
undertakding
of
the
greatest
difficulties
to
attain
it
,
and
God
hath
promised
his
Spirit
to
us
,
to
assist
and
help
us
in
those
difficulties
;
and
the
assistance
of
his
Spirit
makes
our
duties
first
possible
,
and
afterwards
easie
to
us
.
3.
The
last
occasion
which
I
shall
mention
,
that
some
men
take
to
judge
themselves
to
be
righteous
persons
,
to
be
in
grace
and
favour
with
God
,
although
they
be
Servants
to
corruption
,
is
a
false
notion
they
have
received
of
the
imputation
of
Christs
righteousness
.
They
fansie
that
God
looks
upon
them
as
having
done
what
Christ
did
,
and
also
suffered
what
he
suffered
;
that
is
to
say
,
both
obeyed
the
Law
,
and
,
made
satisfaction
for
their
sins
:
which
is
a
very
great
mistake
,
representing
God
as
judging
of
things
otherwise
than
they
are
in
themselves
;
as
judging
them
to
have
done
and
suffered
,
what
they
have
neither
done
nor
suffered
:
which
is
to
impute
an
errour
to
him
.
The
true
notion
of
the
imputation
of
Christs
righteousness
,
is
that
God
is
pleased
in
consideration
of
that
righteousness
to
pardon
the
sins
,
and
accept
the
persons
not
of
those
that
do
not
believe
,
or
not
sincerely
obey
the
Gospel
;
but
of
those
only
,
who
do
believe
,
and
so
obey
it
.
God
never
intended
that
Christs
righteousness
should
quit
and
deliver
from
our
obligation
to
obedience
,
but
that
it
should
oblige
us
to
it
:
For
he
bare
our
sins
in
his
own
body
upon
the
Tree
,
that
we
being
dead
unto
sin
should
live
unto
righteousness
,
1
Pet.
2.24
.
3.
And
now
to
reflect
upon
what
I
have
said
to
the
last
general
before
propounded
.
1.
Hence
we
learn
,
that
the
reason
why
the
Gospel
of
Christ
hath
no
greater
success
and
efficacy
in
the
reformation
of
the
lives
of
those
that
make
profession
of
it
,
is
not
any
defect
in
it
,
but
in
those
that
make
profession
of
it
:
it
is
not
any
defect
in
the
Gospel
,
but
wilful
mistakes
in
the
minds
of
men
,
that
renders
the
Gospel
unsuccessful
in
the
reformation
of
their
lives
.
The
Gospel
gives
no
ground
at
all
for
any
to
think
themselves
righteous
,
or
hope
for
the
pardon
of
their
sins
,
who
are
not
true
and
faithful
penitents
,
who
do
not
forsake
their
vitious
courses
.
If
men
shall
promise
themselves
pardon
,
while
they
continue
in
their
sins
,
this
is
a
promise
of
their
own
,
it
is
no
promise
of
the
Gospel
.
The
Gospel
menaces
death
eternal
to
the
impenitent
and
disobedient
,
and
if
men
shall
still
believe
the
contrary
,
it
is
their
errour
,
their
wilful
errour
so
to
do
;
nor
is
it
the
Gospel
that
deceives
them
,
but
they
deceive
,
and
abuse
themselves
.
2.
Lastly
seeing
it
is
so
easie
,
for
men
to
impose
upon
themselves
,
to
judge
themselves
in
favour
with
God
while
they
continue
in
their
sins
,
it
will
very
much
concern
us
all
duly
to
examine
our selves
,
and
make
reflection
upon
our
lives
.
First
let
us
very
well
consider
,
whether
we
do
not
indulge
our selves
in
some
sin
,
yet
flatter
our selves
with
hopes
of
pardon
,
though
we
continue
in
such
indulgence
thereunto
,
although
we
live
and
die
in
it
.
If
we
find
our selves
guilty
of
this
,
we
labour
under
a
great
imposture
,
an
imposture
which
,
if
not
corrected
,
will
rob
us
of
our
immortal
Souls
.
It
is
hard
for
men
of
the
truest
principles
to
subdue
their
inordinate
inclinations
,
to
enter
in
at
that
strait
gate
which
leads
unto
eternal
happiness
;
but
if
the
very
principles
of
men
,
if
the
mind
it self
be
possessed
with
errour
,
and
with
an
errour
of
this
nature
,
which
promises
life
eternal
to
them
,
while
they
indulge
themselves
in
evil
;
there
is
no
hope
,
no
expectation
of
reformation
,
till
the
errour
it self
be
quite
removed
.
Now
therefore
if
thy
life
be
vitious
,
if
stained
with
any
one
sin
,
which
thou
indulgest
in
thy self
,
awake
,
and
excite
and
examine
thy self
,
and
see
what
it
is
that
gives
encouragement
to
that
indulgence
:
and
if
thou
be
serious
with
thy self
,
and
search
the
bottom
of
thine
heart
,
thou
will
find
,
it
is
one
of
these
two
things
either
a
presumpti-of
thy
repentance
and
reformation
sometimes
hereafter
,
or
a
belief
that
thou
mayest
be
saved
,
although
thou
continuest
in
thy
sin
without
repentance
,
and
amendment
.
The
former
of
these
is
the
greatest
folly
,
the
greatest
impudence
in
the
world
;
the
latter
the
most
destructive
errour
:
for
certainly
there
is
no
such
folly
,
no
such
imprudence
in
all
the
world
,
as
to
defer
a
necessary
duty
to
a
time
uncertain
,
a
time
thou
mayest
never
live
to
see
;
or
if
thou
dost
,
mayest
use
as
ill
as
that
which
is
already
past
,
that
which
is
now
present
with
thee
.
And
then
to
believe
a
sin
pardoned
,
while
it
is
indulged
,
is
such
an
errour
as
doth
not
only
open
a
gate
to
all
sin
,
but
shut
the
door
to
all
repentance
and
reformation
.
Consider
what
I
say
,
and
the
Lord
give
a
right
understanding
in
all
things
.
The
Eighteenth
Sermon
.
1
John
.
3.7
.
Little
children
let
no
man
deceive
you
,
he
that
doth
righteousness
,
is
righteous
even
as
he
is
righteous
.
FROM
these
words
I
have
observed
these
two
things
,
1.
That
men
may
imagine
themselves
to
be
righteous
in
the
eyes
of
God
,
to
be
in
Grace
and
favour
with
him
,
although
they
do
not
do
righteousness
,
but
live
in
habitual
disobedience
to
the
Laws
and
Precepts
of
the
Gospel
.
2.
That
this
imagination
is
a
very
great
and
dangerous
errour
.
The
former
I
have
already
finished
,
and
shall
now
speak
unto
the
latter
,
that
is
to
say
,
to
the
greatness
and
danger
of
the
errour
.
Where
I
consider
,
That
for
God
to
judge
unrighteous
persons
otherwise
than
in
truth
they
are
,
to
accept
their
persons
,
and
pardon
their
sins
while
they
abide
and
persist
in
them
,
is
contrary
,
-
1.
To
his
own
nature
;
and
,
-
2.
To
the
Gospel
likewise
.
1.
This
is
contrary
to
Gods
nature
,
that
is
to
say
,
both
,
First
,
To
his
wisdom
;
and
,
Secondly
,
To
his
holiness
.
First
,
It
is
contrary
to
his
wisdom
.
So
it
is
,
to
judge
of
men
otherwise
than
they
are
in
themselves
,
to
esteem
them
righteous
,
just
and
holy
,
while
they
are
unrighteous
and
impure
.
It
is
the
nature
of
true
wisdom
to
judge
all
things
according
to
truth
;
this
is
its
nature
as
it
is
found
even
in
men
,
much
more
as
it
is
found
in
God
.
He
cannot
erre
or
be
deceived
,
even
in
the
deepest
,
obscurest
things
,
nothing
is
hidden
from
his
eye
,
the
night
and
the
day
,
light
and
darkness
are
alike
unto
it
;
he
tries
the
reins
,
and
searches
the
very
hearts
of
men
,
discerns
whatsoever
is
in
them
,
and
judges
according
to
truth
.
Now
he
that
judges
according
to
truth
,
must
judge
of
things
just
as
they
are
;
and
therefore
seeing
the
judgment
of
God
is
always
true
,
hence
it
appears
,
They
who
are
unjust
and
wicked
,
impure
and
unholy
in
themselves
,
are
so
in
the
judgment
of
God
likewise
,
so
in
his
esteem
and
account
.
Secondly
,
If
it
be
said
,
That
although
it
be
very
true
indeed
that
God
cannot
judge
otherwise
of
men
than
according
to
what
they
are
in
themselves
,
not
judge
the
Sinner
to
be
righteous
,
the
wicked
to
be
pure
and
holy
;
yet
that
he
may
love
and
accept
the
wicked
as
much
as
if
he
were
just
and
holy
:
the
Answer
is
,
That
this
is
contrary
to
God's
holiness
.
This
doth
as
much
thwart
the
purity
,
contradict
the
holiness
of
his
nature
,
as
the
other
contradicts
his
wisdom
,
as
is
often
declared
in
the
holy
Scriptures
.
God
is
of
purer
eyes
,
saith
Habbakkuk
,
than
to
behold
,
that
is
to
say
,
to
approve
evil
.
He
cannot
look
upon
iniquity
,
Hab.
1.13
.
So
far
is
he
from
approving
evil
,
or
those
that
indulge
themselves
in
it
,
that
their
way
is
an
abomination
to
him
,
Prov.
15.9
.
From
whence
it
follows
,
That
they
who
judge
themselves
or
others
to
be
in
grace
and
favour
with
God
,
to
be
holy
,
just
and
righteous
persons
,
who
are
not
fully
and
really
so
,
ascribe
and
impute
that
to
God
which
is
quite
contrary
to
his
nature
.
If
it
be
said
,
That
God
is
said
to
justifie
the
ungodly
,
Rom.
4.5
.
The
meaning
is
,
That
he
justifies
those
that
have
been
so
,
not
those
that
continue
so
to
be
;
that
he
justifies
and
accepts
the
ungodly
when
they
forsake
and
leave
their
sins
,
not
while
they
still
continue
in
them
.
And
so
we
learn
from
the
same
Apostle
,
who
having
given
a
large
Catalogue
of
sins
and
Sinners
,
concludes
his
Discourse
with
these
words
,
1
Cor.
6.11
.
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
.
First
washed
and
sanctified
by
Gods
Spirit
,
and
then
justified
and
accepted
.
2.
But
then
secondly
,
as
it
is
contrary
to
Gods
nature
to
justifie
and
accept
the
wicked
while
they
continue
in
their
sins
;
so
is
it
likewise
greatly
contrary
to
the
Gospel
:
First
,
Expresly
,
to
the
plainest
and
and
clearest
parts
of
it
.
And
,
Secondly
,
To
the
whole
by
evident
consequence
.
First
,
It
is
most
expresly
contrary
to
the
plainest
and
clearest
parts
of
it
,
to
its
most
positive
Declarations
;
such
as
those
words
of
St
John
are
,
which
I
do
now
insist
upon
,
Little
Children
,
let
no
man
deceive
you
;
he
that
doth
righteousness
is
righteous
.
He
that
is
really
and
truly
so
,
he
is
so
,
and
he
only
in
God's
account
.
Like
unto
these
are
those
of
St
Paul
,
Ephes.
5.6
.
where
having
mentioned
uncleanness
,
covetousness
,
and
prophaneness
;
he
presently
addes
this
admonition
,
Let
no
man
deceive
you
with
vain
words
,
for
because
of
these
things
cometh
the
wrath
of
God
upon
the
Children
of
disobedience
.
Whereunto
we
may
add
his
expostulations
,
1
Cor.
6.9
,
10.
Know
ye
not
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
God
?
Be
not
deceived
,
neither
fornicators
,
nor
idolaters
,
nor
thieves
,
nor
covetous
,
nor
drunkards
,
nor
revilers
,
nor
extortioners
,
shall
inherit
the
Kingdom
of
God
.
Can
there
be
plainer
words
than
these
?
or
can
there
be
any
thing
more
contradictory
to
the
Gospel
than
what
contradicts
the
plainest
words
and
expressions
of
it
?
or
a
greater
or
more
dangerous
errour
than
what
so
contradicts
the
Gospel
?
The
Gospel
declares
that
the
unclean
shall
not
inherit
the
Kingdom
of
God
,
the
Gospel
pronounces
the
Drunkard
likewise
,
declares
the
covetous
and
extortioner
,
while
they
continue
in
these
sins
,
to
be
uncapable
of
that
Kingdom
;
this
it
declares
in
as
plain
words
as
can
be
written
or
expressed
,
and
will
these
persons
still
presume
of
an
interest
in
the
favour
of
God
,
and
of
a
title
to
his
Kingdom
?
If
they
will
,
it
is
their
folly
so
to
do
;
it
is
a
folly
of
that
nature
as
doth
not
only
expose
them
to
the
greatest
danger
,
but
shut
the
door
to
all
possibility
of
escape
,
while
they
persist
and
continue
in
it
.
Such
is
the
presumption
of
God's
favour
,
of
being
reconciled
unto
him
,
while
a
man
continues
in
his
sins
.
Secondly
,
And
secondly
,
as
this
is
expresly
contrary
to
the
clearest
passages
in
the
Gospel
,
so
to
the
whole
by
evident
consequence
:
To
its
commands
and
exhortations
,
to
all
the
promises
and
threatnings
of
it
;
and
what
is
more
,
to
the
very
design
of
Christ's
death
,
the
very
thing
which
men
abuse
into
an
indulgence
to
their
sins
.
To
promise
our selves
the
favour
of
God
and
acceptance
with
him
while
we
continue
in
our
sins
,
it
is
a
presumption
expresly
contrary
,
First
,
To
the
Precepts
of
the
Gospel
.
These
require
and
strictly
charge
us
to
deny
ungodliness
and
worldly
lusts
,
to
live
soberly
,
righteously
and
godly
in
this
present
world
,
Tit.
2.12
.
These
require
that
we
put
off
concerning
the
former
conversation
,
the
old
man
,
which
is
corrupt
,
according
to
deceitful
lusts
,
that
we
be
renewed
in
the
spirit
of
our
minds
,
that
we
put
on
the
new
man
,
which
after
God
is
created
in
righteousness
and
true
holiness
,
Ephes.
4.22
.
and
following
Verses
.
In
a
word
,
the
Laws
of
Christ
require
us
to
love
God
with
all
our
hearts
,
and
to
love
our
neighbour
as
our selves
.
Now
is
God
serious
in
his
Commands
,
or
is
he
not
?
Is
he
in
earnest
,
or
doth
he
only
amuse
us
with
them
?
If
he
be
not
serious
,
if
he
not
in
good
earnest
with
us
in
the
Laws
which
he
hath
prescribed
unto
us
,
where
is
his
wisdom
?
where
his
Majesty
?
where
the
perfection
of
his
nature
?
Doth
infinite
wisdom
trifle
with
us
?
doth
he
give
us
Laws
without
design
that
we
should
obey
them
?
or
accept
of
us
without
obedience
?
If
he
be
serious
and
in
earnest
,
then
hath
he
given
us
his
holy
Laws
with
real
purpose
and
design
that
we
should
yield
obedience
to
them
;
nor
can
he
chuse
but
be
displeased
,
when
we
wilfully
violate
or
neglect
them
;
nor
yet
be
reconciled
unto
us
while
he
is
so
displeased
with
us
,
while
we
continue
in
disobedience
.
Now
therefore
for
men
to
flatter
themselves
with
hope
of
the
favour
and
grace
of
God
,
hope
of
the
pardon
of
their
sins
,
while
they
continue
in
those
sins
,
is
nothing
less
by
good
consequence
than
to
imagine
that
God
hath
given
us
his
holy
Laws
without
intending
they
should
oblige
us
,
that
his
wisdom
doth
but
trifle
with
us
;
which
is
an
evident
contradiction
both
to
his
Laws
and
wisdom
also
.
Those
are
no
Laws
that
do
not
oblige
,
nor
is
that
wisdom
which
is
not
serious
.
Secondly
,
Add
hereunto
in
the
second
place
,
That
a
presumption
on
Gods
favour
in
men
continuing
in
their
sins
,
is
flatly
contrary
to
all
those
pressing
exhortations
whereby
we
find
our selves
invited
,
nay
vehemently
pressed
,
unto
obedience
in
numerous
places
of
the
Scriptures
:
such
as
that
,
Prov.
1.22
,
23.
How
long
will
ye
simple
ones
love
simplicity
,
and
the
scorner
delight
in
scorning
,
and
fools
hate
knowledge
?
Turn
ye
at
my
reproof
.
Such
is
that
Ezek.
18.31
,
32.
Cast
away
from
you
all
your
transgressions
,
and
make
you
a
new
heart
and
a
new
spirit
.
Such
is
that
Deut.
5.29
.
O
that
there
were
such
an
heart
in
them
that
they
would
fear
me
and
keep
my
Commandments
always
,
that
it
might
be
well
with
them
.
Such
is
that
used
by
St
Paul
,
2
Cor.
5.20
.
God
was
in
Christ
,
reconciling
the
world
unto
himself
,
not
imputing
their
trespasses
to
them
.
Now
then
we
are
Ambassadors
for
Christ
,
as
though
God
did
beseech
you
by
us
,
we
pray
yon
in
Christs
stead
be
ye
reconciled
unto
God
.
Now
what
shall
we
say
to
these
and
many
such
exhortations
,
wherein
the
Writers
of
the
holy
Scriptures
,
wherein
God
himself
by
them
exhorts
,
invites
and
mightily
perswades
unto
repentance
and
reformation
,
unto
obedience
to
Gods
Laws
?
Do
not
we
see
that
they
are
most
earnest
,
most
serious
applications
to
us
;
and
can
we
imagine
he
would
apply
himself
unto
us
with
so
much
vehemence
of
address
,
so
much
strength
and
importunity
,
if
he
could
be
pleased
and
satisfied
with
us
;
if
he
would
pardon
and
accept
us
without
reformation
of
wilful
sins
,
sins
we
cherish
and
indulge
?
Is
all
this
importunity
used
to
press
and
perswade
a
needless
thing
?
a
thing
which
is
not
absolutely
necessary
to
recommend
us
to
God's
favour
,
to
obtain
grace
and
acceptance
with
him
?
Let
no
man
have
such
thoughts
of
God
,
as
to
believe
him
so
importunate
in
pressing
obedience
to
his
Laws
,
had
he
not
decreed
to
remit
and
pardon
no
mans
sins
,
and
to
accept
of
no
mans
person
,
who
lives
in
disobedience
to
them
.
The
words
,
I
have
before
cited
,
plainly
shew
he
hath
so
decreed
.
For
when
he
hath
said
,
O
that
there
were
such
an
heart
in
them
that
they
would
fear
me
,
and
keep
my
Commandments
always
,
that
it
might
be
well
with
them
;
He
clearly
speaks
his
own
Decree
,
namely
,
that
it
shall
be
well
with
no
man
who
doth
not
fear
him
and
keep
his
Precepts
.
3.
But
then
thirdly
,
What
shall
we
say
to
the
great
promise
of
the
Gospel
,
namely
,
that
of
pardon
of
sin
,
and
life
eternal
?
Is
not
this
made
to
those
only
that
believe
and
sincerely
obey
the
Gospel
?
is
it
made
to
the
wicked
and
disobedient
?
is
it
made
to
the
cruel
and
unjust
?
is
it
made
to
the
sensual
and
impure
?
is
it
made
to
any
but
those
only
who
study
obedience
to
our
Lord
,
and
to
the
Laws
by
him
prescribed
?
Read
and
observe
the
whole
Gospel
,
turn
it
over
leaf
by
leaf
,
from
the
beginning
unto
the
end
,
and
see
if
you
find
any
one
passage
promising
pardon
and
remission
,
promising
grace
and
favour
with
God
to
the
impenitent
and
disobedient
;
and
is
it
not
then
a
great
presumption
for
the
impenitent
and
disobedient
to
promise
that
to
themselves
which
the
Gospel
hath
no
where
promised
to
them
?
And
yet
again
,
what
is
the
reason
why
God
hath
promised
eternal
life
to
them
who
by
patient
continuance
in
well-doing
,
seek
for
glory
and
immortality
,
Rom.
2.7
.
What
is
the
reason
why
he
hath
promised
remission
of
sins
upon
repentance
,
Luke
24.47
.
but
that
the
assured
expectation
of
these
so
great
rewards
and
mercies
,
might
most
effectually
stir
us
up
to
the
performance
of
our
Duties
?
and
that
we
may
clearly
understand
that
there
is
no
ground
to
hope
the
one
without
performance
of
the
other
?
Surely
this
is
the
reason
of
it
;
and
yet
it
were
no
reason
at
all
,
if
the
reward
might
be
expected
without
the
performance
of
the
Duty
.
Now
therefore
although
we
could
imagine
that
God
was
not
in
earnest
with
us
in
the
Laws
and
Precepts
of
the
Gospel
,
nor
in
the
pressing
exhortations
which
are
annexed
unto
its
Precepts
(
which
yet
would
be
an
infinite
folly
;
)
yet
the
express
and
clear
promise
of
pardon
of
sins
,
and
life
eternal
upon
faith
and
obedience
to
the
Gospel
,
evidently
shews
how
real
and
serious
God
is
with
us
,
when
he
requires
obedience
from
us
.
He
would
never
have
added
so
great
a
motive
as
the
promise
of
glory
and
immortality
to
perswade
obedience
to
his
Laws
,
had
it
not
been
his
real
design
that
we
should
yield
obedience
to
him
,
or
forfeit
his
grace
and
favour
to
us
.
4.
But
to
pass
on
to
the
fourth
Particular
,
there
is
nothing
so
flatly
,
so
expresly
contradicted
by
a
presumption
of
Gods
favour
in
men
continuing
in
their
sins
,
as
the
threats
and
menaces
of
the
Gospel
.
For
what
is
the
thing
these
threats
denounce
?
Nothing
less
than
the
wrath
of
God
,
nothing
less
than
eternal
misery
,
as
the
sure
effect
of
that
wrath
;
and
who
are
the
persons
upon
whom
that
wrath
and
this
misery
is
denounced
?
are
they
not
the
impenitent
and
disobedient
?
are
they
not
those
who
live
in
habitual
disobedience
to
the
holy
Precepts
of
the
Gospel
?
Hear
the
Apostle
speak
in
the
Case
,
Rom.
2.8
,
9.
Vnto
them
who
are
contentious
,
and
obey
not
the
truth
,
but
obey
unrighteousness
,
indignation
and
wrath
,
tribulation
and
anguish
upon
every
soul
of
man
that
doth
evil
,
of
the
Jew
first
,
and
also
of
the
Gentile
.
And
then
that
no
disobedient
person
may
deceive
himself
,
as
judging
himself
exempt
or
quit
from
the
common
doom
of
the
disobedient
,
he
further
adds
at
the
11.
verse
:
There
is
no
respect
of
persons
with
God
.
He
judges
of
all
men
as
they
are
,
nor
doth
admit
of
any
excuse
of
wilful
sin
in
any
condition
,
or
rank
of
men
,
more
than
in
any
other
.
Now
being
God
so
plainly
threatens
death
eternal
unto
the
impeitent
and
disobedient
,
can
there
be
any
so
great
an
errour
,
as
for
these
men
to
presume
of
pardon
,
and
to
expect
eternal
life
,
while
they
continue
so
to
be
?
The
Gospel
denounces
death
upon
them
,
they
promise
life
unto
themselves
:
and
is
not
then
this
promise
of
theirs
expresly
contrary
to
the
Gospel
?
The
Gospel
tells
them
that
they
must
die
,
they
say
no
,
but
we
shall
live
,
and
do
they
not
contradict
the
Gospel
?
The
Gospel
saith
,
that
they
are
under
Gods
displeasure
,
but
they
presume
they
are
in
his
favour
;
and
where
do
you
think
lies
the
truth
?
in
the
Gospel
,
or
in
their
presumptions
?
We
must
believe
what
the
Gospel
saith
,
whatsoever
it
be
that
they
presume
:
and
so
the
Apostle
himself
believed
when
he
put
this
truth
upon
record
,
2
Cor.
5.10
.
We
must
all
appear
before
the
judgment
seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
his
body
according
to
what
he
hath
done
,
whether
it
be
good
or
bad
;
for
what
doth
he
add
to
these
words
?
Knowing
therefore
the
terrour
of
the
Lord
we
perswade
men
;
we
labour
to
instruct
the
ignorant
,
we
labour
to
convince
the
obstinate
,
we
labour
to
awake
the
drowsy
,
we
strive
to
stir
up
every
person
to
escape
from
the
wrath
which
is
to
come
,
by
timely
repentance
and
reformation
:
we
know
the
terrour
of
the
Lord
,
we
do
not
guess
,
but
we
are
assured
,
that
it
will
overtake
the
impenitent
,
when
he
shall
return
to
judge
the
World
;
and
therefore
use
our
utmost
power
to
perswade
repentance
and
reformation
.
5.
And
now
because
that
impenitent
persons
,
even
those
that
abide
in
wilful
sin
,
are
wont
to
ground
their
hopes
of
pardon
and
life
eternal
on
the
death
of
Christ
,
and
the
satisfaction
made
by
him
;
it
will
he
sit
in
the
last
place
to
shew
that
his
death
and
satisfaction
is
so
far
from
giving
any
countenance
to
this
errour
,
that
it
doth
utterly
overthrow
it
:
nor
need
we
any
further
argument
to
convince
and
perswade
us
that
this
is
so
,
than
that
the
death
of
our
blessed
Lord
is
always
used
in
the
holy
Scripture
as
a
mighty
motive
to
obedience
.
For
certainly
that
very
same
thing
can
be
no
motive
unto
obedience
,
that
gives
any
just
and
true
encouragement
for
a
man
to
continue
in
his
sins
;
yet
so
it
is
,
the
death
of
Christ
is
always
represented
in
Scripture
,
as
a
mighty
motive
to
obedience
,
unto
all
obedience
to
the
Gospel
,
and
so
designed
by
Christ
himself
.
He
gave
himself
for
us
,
says
the
Apostle
,
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
unto
himself
a
peculiar
people
zealous
of
good
works
,
Tit.
2.14
.
He
bare
our
sins
in
his
own
body
upon
the
tree
that
we
being
dead
to
sin
should
live
unto
righteousness
,
1
Pet.
2.24
.
He
gave
himself
for
our
sins
,
that
he
might
deliver
us
from
this
present
evil
world
,
that
is
,
from
the
lusts
and
corruptions
of
it
,
Gal.
1.4
.
He
gave
himself
for
his
Church
,
or
Body
,
that
he
might
sanctifie
and
cleanse
it
by
the
washing
of
water
by
the
word
,
that
he
might
present
it
to
himself
a
glorious
Church
not
having
a
spot
or
wrinkle
or
any
such
thing
,
but
that
it
should
be
holy
and
without
blemish
,
Eph.
5.25
.
&c.
And
that
you
may
see
that
he
was
really
understood
to
design
this
in
his
dying
for
us
,
and
that
his
death
tends
effectually
to
this
purpose
with
them
that
understand
it
aright
,
hear
what
the
Apostle
himself
speaks
upon
this
point
,
2
Cor.
5.14
,
15.
The
love
of
Christ
constraineth
us
,
because
we
thus
judge
:
that
if
one
died
for
all
,
then
were
all
dead
:
and
that
he
died
for
all
,
that
they
which
live
should
not
henceforth
live
unto
themselves
,
but
unto
him
which
died
for
them
,
and
rose
again
.
From
whence
observe
,
that
the
death
of
Christ
was
so
apprehended
and
understood
by
the
primitive
followers
of
our
Lord
,
that
they
took
their
very
greatest
motives
,
their
strongest
arguments
to
obedience
from
it
:
so
far
was
it
from
giving
them
any
grounds
,
or
reasons
to
cherish
and
indulge
their
sins
.
If
any
man
ask
what
then
hath
the
death
of
Christ
done
for
the
remission
of
our
sins
?
My
answer
is
,
that
the
satisfaction
thereby
made
,
hath
gained
the
pardon
of
all
those
sins
we
repent
of
,
not
of
those
whereof
we
do
not
repent
.
It
operates
to
the
remission
of
sin
,
of
all
degrees
and
kinds
of
sin
,
when
we
abandon
and
forsake
them
;
not
while
we
cherish
and
indulge
them
:
and
thus
it
becomes
,
not
an
encouragement
to
live
in
them
,
but
to
abandon
and
cast
them
off
.
3.
Having
thus
shewed
,
that
for
God
to
accept
men
in
their
sins
,
to
pardon
them
while
they
live
in
them
,
is
flatly
contrary
to
his
nature
,
contrary
to
his
own
decree
declared
and
published
in
the
Gospel
,
I
may
now
very
justly
conclude
the
thing
,
which
I
propounded
at
the
first
,
that
a
presumption
of
his
pardon
,
while
a
man
continues
in
his
sins
is
a
very
great
and
dangerous
errour
:
for
so
of
necessity
must
that
be
,
which
is
so
manifest
a
mistake
both
of
the
nature
and
will
of
God
,
and
that
in
a
matter
of
no
less
moment
,
than
that
of
eternal
life
and
happiness
.
Add
hereunto
,
that
this
is
an
errour
,
which
makes
men
stupid
and
secure
in
the
midst
of
the
very
greatest
dangers
,
lulls
them
asleep
under
Gods
displeasures
,
charms
them
with
the
hope
of
peace
,
while
it
is
far
removed
from
them
.
They
speak
peace
unto
themselves
,
the
Gospel
speaks
quite
contrary
;
they
judge
themselves
in
Gods
favour
,
the
Gospel
pronounces
that
they
are
not
so
;
they
promise
themselves
remission
of
sins
,
eternal
happiness
and
Salvation
,
the
Gospel
threatens
death
and
judgment
.
In
the
mean
time
having
reconciled
the
hopes
of
Heaven
to
the
fruition
of
their
lusts
,
they
enjoy
themselves
,
they
enjoy
their
sins
without
any
fear
of
danger
from
them
;
for
such
is
the
nature
of
this
errour
,
that
it
infatuates
the
mind
it self
,
removes
the
force
and
power
of
Conscience
,
le
ts
the
corruptions
of
nature
loose
,
leaves
no
restraint
,
leaves
no
check
at
all
upon
them
;
and
so
exposes
them
to
destruction
,
till
it
be
discovered
and
removed
.
3.
I
have
said
enough
of
the
propositions
which
are
implyed
in
the
words
before
us
,
namely
,
(
1.
)
that
men
may
presume
of
Gods
favour
while
they
continue
in
their
sins
:
(2)
That
this
presumption
of
theirs
is
a
very
great
and
dangerous
errour
;
and
shall
now
conclude
with
what
is
expressed
:
He
that
doth
righteousness
is
righteous
;
that
is
to
say
,
he
that
is
hearty
and
sincere
in
the
practice
of
all
the
several
duties
prescribed
unto
us
in
the
Gospel
,
he
is
acceptable
unto
God
,
he
is
in
grace
and
favour
with
him
;
nor
will
God
charge
him
with
the
guilt
of
such
lapses
and
inadvertencies
as
flow
from
the
frailty
of
humane
nature
.
And
what
is
the
use
we
should
make
of
this
?
It
is
to
awake
and
excite
our selves
to
all
diligence
,
to
all
sincerity
in
our
duties
.
And
what
are
the
motives
,
what
the
arguments
to
that
diligence
?
1.
That
which
is
mentioned
in
the
Text
,
where
we
find
,
that
this
is
the
very
thing
that
recommends
us
to
Gods
acceptance
;
He
that
doth
righteousness
is
righteous
,
that
is
,
he
is
so
in
Gods
account
,
as
well
as
really
so
in
himself
:
for
the
eyes
of
the
Lord
are
upon
the
righteous
,
and
his
ears
are
open
unto
their
cry
,
Psal.
34.15
.
They
are
as
the
apple
of
his
eye
,
he
hath
a
tender
kindness
for
them
,
he
bears
a
singular
regard
unto
them
,
and
takes
an
especial
care
of
them
.
Righteousness
is
the
Image
of
God
,
true
goodness
wheresoever
it
is
,
is
a
beam
derived
from
the
fountain
of
light
,
which
God
doth
always
love
and
cherish
,
always
bless
with
especial
favour
;
whatever
regard
or
disregard
,
whatever
favour
or
disfavour
it
finds
with
men
,
it
never
wants
the
favour
of
God
;
it
is
a
participation
of
his
Image
,
and
he
loves
it
wheresoever
it
is
,
as
he
loved
it
in
his
only
Son
:
so
the
Apostle
himself
adds
,
He
that
doth
righteousness
,
is
righteous
even
as
he
is
righteous
.
And
is
not
this
a
singular
motive
to
live
in
the
constant
practice
of
it
?
what
is
that
that
supports
the
minds
,
what
is
that
that
cheers
the
hearts
and
spirits
of
wise
,
and
good
,
and
holy
men
under
all
the
troubles
,
all
the
calamities
of
the
World
,
but
the
hope
and
sense
of
Gods
favour
?
where
can
we
find
a
sure
refuge
,
an
assured
shelter
,
and
security
under
thousands
of
fears
and
disappointments
that
attend
us
in
the
present
World
,
but
under
the
shadow
of
Gods
wings
,
the
grace
and
favour
of
God
Almighty
?
which
Grace
is
Almighty
like
himself
,
and
will
preserve
to
life
eternal
,
if
we
labour
faithfully
to
retain
it
by
true
and
diligent
obedience
to
him
:
let
this
therefore
move
us
to
obedience
.
2.
And
lastly
,
because
we
have
taken
upon
us
the
name
and
profession
of
Jesus
Christ
,
and
because
that
Christ
hath
strictly
commanded
that
every
one
that
names
his
name
,
depart
from
iniquity
,
left
he
bring
a
scandal
on
that
profession
;
Let
the
honour
of
so
dear
a
Master
,
the
credit
and
service
of
his
Church
,
which
he
hath
purchased
with
his
blood
.
perswade
the
obedience
of
the
Gospel
,
If
these
,
with
other
considerations
tending
unto
the
same
purpose
,
have
not
this
effect
upon
us
,
we
shall
bring
a
scandal
upon
the
Gospel
,
we
shall
open
the
mouth
of
scorn
and
clamour
against
the
Religion
we
profess
,
we
shall
give
occasion
for
men
to
think
,
that
we
are
under
the
great
delusion
,
which
the
Apostle
here
corrects
,
of
thinking
our selves
righteous
persons
,
although
we
do
not
do
righteousness
.
But
in
the
diligent
and
careful
practice
of
the
holy
Laws
that
Christ
hath
given
us
,
we
shall
honour
our
Lord
,
adorn
his
Religion
,
edifie
others
,
edifie
our selves
,
grow
to
an
excellent
habit
of
mind
.
What
shall
I
say
more
?
In
so
doing
we
shall
obtain
all
the
blessings
of
the
Gospel
,
and
at
last
arrive
at
eternal
happiness
.
The
Nineteenth
Sermon
.
Luk.
16.8
.
For
the
Children
of
this
world
are
in
their
generation
wiser
than
the
Children
of
light
.
THESE
words
are
a
short
reflection
made
upon
the
behaviour
of
a
certain
Steward
(
as
it
is
represented
in
a
Parable
)
who
,
having
imbezeld
his
Masters
goods
,
is
called
to
account
for
his
miscariage
,
and
thereupon
to
be
displaced
.
How
is
it
saith
his
Lord
to
him
,
that
I
hear
this
of
thee
!
give
an
account
of
thy
Stewardship
,
for
thou
mayst
be
no
longer
Steward
,
v.
2.
of
this
Chapter
.
The
Steward
,
surprized
with
the
suddain
notice
of
his
removal
from
his
place
,
presently
begins
to
bethink
himself
how
he
shall
now
provide
for
himself
.
He
said
with
himself
,
v.
3.
what
shall
I
do
?
for
my
Lord
taketh
away
from
me
the
Stewardship
:
I
cannot
dig
,
to
beg
I
am
ashamed
.
But
long
it
was
not
before
he
comes
to
a
resolution
,
which
was
,
to
gratifie
his
Masters
debtors
in
the
abatement
of
their
debts
,
that
so
when
his
Master
had
removed
him
,
they
might
receive
and
entertain
him
:
so
it
follows
v.
4.
I
am
resolved
what
to
do
,
that
when
I
am
put
out
of
the
Stewardship
,
they
may
receive
me
into
their
houses
:
accordingly
calling
them
to
reckon
with
him
,
he
makes
some
abatement
to
every
debtor
of
what
was
owing
to
his
Lord
:
To
him
that
owed
him
an
hundred
measures
of
Oyl
,
he
makes
abatement
of
one
half
:
saying
unto
him
,
take
thy
bill
and
sit
down
quickly
,
and
write
fifty
,
v.
6.
To
him
that
owed
an
hundred
measures
of
wheat
,
he
abated
a
fifth
part
of
the
debt
:
Take
thy
bill
and
write
fourscore
,
v.
7.
So
he
obliged
his
Masters
debtors
to
entertain
him
in
their
houses
,
when
he
had
lost
his
Stewards
place
;
so
he
provided
for
himself
.
His
Lord
in
the
mean
time
knowing
this
as
well
as
his
other
misbehaviours
,
though
he
could
not
approve
the
fraud
and
injustice
of
his
Steward
;
yet
commends
the
care
he
had
of
himself
,
commends
the
wisdom
of
his
Servant
in
making
provision
for
the
future
:
so
it
follows
,
v.
8.
And
the
Lord
commended
the
unjust
Steward
because
he
had
done
wisely
;
whereupon
our
Saviour
adds
this
following
observation
:
For
the
Children
of
this
world
,
are
in
their
generation
wiser
than
the
Children
of
light
.
1.
The
Children
of
this
world
are
those
that
mind
and
study
the
present
World
;
that
is
,
the
concerns
and
profits
of
it
,
as
the
great
and
only
valuable
things
,
and
have
no
other
end
at
all
,
but
to
attain
to
wealth
and
power
,
and
what
may
be
useful
in
this
life
:
for
wheresoever
the
World
is
put
for
one
particular
sort
of
men
,
it
always
signifies
the
worser
sort
;
so
in
those
words
,
John
17.9
.
I
pray
for
them
,
I
pray
not
for
the
world
:
and
afterwards
at
the
16.
v.
they
are
not
of
the
world
,
even
as
I
am
not
of
the
world
.
From
whence
as
from
divers
other
places
it
hath
been
truly
and
well
observed
,
that
although
the
World
do
often
signifie
all
mankind
,
the
good
and
evil
both
together
,
yet
where
it
is
put
for
one
part
only
,
it
always
designs
the
worser
part
.
2.
Now
to
go
on
,
the
Children
of
light
are
those
that
profess
the
faith
and
hope
of
future
Glory
,
and
to
make
the
attainment
of
that
glory
their
chief
endeavour
in
the
World
:
so
is
the
same
expression
taken
,
John
6.36
.
While
ye
have
the
light
,
believe
in
the
light
,
that
ye
may
be
the
Children
of
the
light
;
and
so
the
Apostle
,
1
Thess.
5.5
.
ye
are
all
the
Children
of
the
light
,
and
the
Children
of
the
day
:
that
is
to
say
,
ye
all
profess
the
faith
of
the
Gospel
,
which
hath
brought
us
out
of
darkness
into
light
;
ye
all
profess
the
stedfast
hope
of
that
Glory
,
which
is
promised
in
the
Gospel
to
us
,
and
to
make
the
pursuit
of
that
Glory
the
chief
design
and
end
of
life
.
These
are
the
persons
whom
the
Scriptures
style
the
Children
of
light
,
and
this
is
the
reason
why
they
are
so
styled
.
3.
And
then
further
whereas
it
is
said
,
that
the
Children
of
this
World
are
in
their
Generation
wiser
then
the
Children
of
light
:
the
meaning
is
,
that
they
pursue
those
ends
and
interests
which
they
propound
unto
themselves
,
the
advantages
of
this
present
World
,
with
greater-prudence
care
and
diligence
,
than
those
that
profess
the
faith
and
hope
of
a
better
World
,
study
and
practise
those
means
,
that
are
proper
for
the
gaining
of
it
.
This
is
the
sense
of
the
words
before
us
,
and
that
which
I
shall
insist
upon
,
shewing
how
those
that
look
no
further
than
present
things
,
are
wiser
in
their
affairs
and
interests
,
than
those
that
profess
the
Faith
and
Hope
of
future
happiness
are
in
theirs
.
And
this
I
shall
shew
,
1.
In
some
circumstances
which
relate
to
the
several
ends
,
which
these
two
different
sorts
of
persons
severally
propound
unto
themselves
.
2.
And
secondly
in
their
different
behaviour
,
as
to
the
means
to
their
several
ends
.
1.
And
for
the
former
of
these
particulars
.
1.
Let
it
be
considered
in
the
first
place
,
that
they
that
are
wise
for
the
present
World
,
fix
and
settle
a
certain
end
,
that
is
,
the
advantages
of
this
World
,
as
a
certain
scope
,
a
standing
mark
to
direct
and
govern
all
their
actions
.
They
firmly
resolve
upon
their
end
,
and
resolve
never
to
vary
from
it
upon
any
conditions
whatsoever
:
Whereas
now
on
the
other
hand
,
many
of
them
that
profess
the
Gospel
never
come
to
any
such
resolution
,
in
the
end
which
they
ought
to
aim
at
in
all
their
actions
and
endeavours
;
that
is
to
say
,
eternal
happiness
revealed
,
and
promised
in
the
Gospel
.
Some
there
are
that
profess
the
Gospel
,
who
never
take
this
great
end
into
any
degree
of
consideration
;
never
enter
upon
any
deliberations
,
any
counsels
at
all
relating
to
it
:
but
live
by
chance
,
live
by
occasion
,
chuse
and
refuse
as
occasion
serves
,
never
once
taking
into
their
thoughts
any
certain
and
stable
end
of
life
,
much
less
the
greatest
end
of
all
;
everlasting
life
in
the
World
to
come
.
Others
there
are
,
who
do
sometimes
deliberate
of
the
end
of
life
,
think
with
themselves
for
a
little
while
,
what
they
should
make
their
principal
end
;
and
by
these
thoughts
do
in
some
measure
incline
themselves
to
prefer
the
future
before
the
present
,
future
glory
and
immortality
before
the
vanities
of
this
World
:
but
never
fix
those
inclinations
upon
their
hearts
,
break
off
their
thoughts
and
deliberations
,
before
they
come
to
a
certain
issue
,
so
as
that
nothing
shall
divert
them
from
it
,
not
all
the
allurements
of
the
World
,
nor
all
the
dreads
and
dangers
of
it
:
And
this
is
the
reason
of
the
instability
of
their
lives
,
of
their
inconstancy
in
their
actions
,
of
their
reeling
and
staggering
to
and
fro
between
these
present
and
future
things
.
They
never
fix
eternal
glory
as
the
principial
end
and
design
of
life
,
as
those
that
design
the
present
World
,
settle
its
profits
and
enjoyment
,
as
the
certain
end
and
design
of
theirs
.
Add
hereunto
,
what
is
very
strange
,
that
they
that
make
the
World
their
end
,
are
more
regardful
of
the
future
,
within
their
proper
sphere
and
compass
,
than
some
that
profess
the
faith
and
hope
of
future
Glory
.
And
this
indeed
is
the
very
thing
,
which
is
commended
in
the
Steward
;
that
he
considered
what
he
should
do
,
how
he
should
provide
for
time
to
come
,
being
now
to
lose
the
place
he
had
.
This
is
the
instance
wherein
the
Children
of
this
World
are
said
to
be
wiser
in
their
Generation
than
the
Children
of
light
:
a
great
reproach
to
infinite
numbers
,
that
profess
the
hopes
of
a
blessed
immortality
,
that
they
should
be
much
less
solicitous
for
everlasting
and
endless
ages
,
than
others
for
that
little
time
(
if
any
at
all
,
for
that
's
uncertain
)
which
is
future
in
the
present
World
.
2.
The
Children
of
this
World
having
once
fixed
and
setled
their
end
,
concluded
what
the
thing
shall
be
,
which
they
will
make
the
main
design
and
end
of
life
,
do
always
keep
that
end
in
view
,
always
preserve
it
in
their
thoughts
,
live
in
the
daily
consideration
,
and
constant
contemplation
of
it
.
They
have
it
in
view
in
all
their
Counsels
,
their
Counsels
are
directed
by
it
.
It
is
that
Star
they
have
in
their
eye
in
the
whole
progress
and
course
of
life
,
the
thoughts
of
it
never
depart
from
them
;
they
rather
forget
to
eat
,
or
drink
,
or
take
the
rest
which
even
nature
itself
requires
,
than
that
they
have
made
the
end
of
life
,
the
advantages
of
the
present
World
.
But
how
do
they
(
or
most
of
them
)
behave
themselves
that
profess
the
hopes
of
eternal
life
?
Is
this
life
always
in
their
thoughts
?
is
future
Glory
and
Immortality
always
present
to
their
minds
?
do
they
live
in
the
constant
view
of
everlasting
rest
and
happiness
?
Or
do
not
the
cares
,
do
not
pleasures
,
do
not
the
smallest
trifles
of
the
World
drive
out
the
thoughts
of
future
happiness
,
and
turn
them
out
of
the
way
unto
it
?
are
they
not
(
to
use
our
Saviours
words
,
Luk.
8.14
.
)
choak'd
with
cares
,
and
riches
,
and
pleasures
of
this
life
?
are
they
not
so
overwhelmed
in
them
,
as
to
forget
God
and
themselves
;
and
their
great
end
,
who
they
are
,
what
they
have
designed
,
what
they
have
formerly
fixed
upon
,
as
the
principal
end
and
design
of
life
?
And
how
much
then
do
wordly
men
in
their
Generation
,
exceed
the
Children
of
light
in
wisdom
:
those
keep
their
end
in
constant
view
,
and
constantly
govern
themselves
by
it
;
these
suffer
the
thoughts
of
their
chief
end
to
vanish
away
from
off
their
minds
,
suffer
their
passions
from
within
,
suffer
temptations
from
without
,
to
chase
away
all
the
thoughts
of
it
.
2.
Having
thus
compared
the
Children
of
this
Wotld
with
the
Children
of
light
in
point
of
wisdom
,
as
to
some
circumstances
in
their
ends
,
and
seen
how
much
the
wisdom
of
the
one
exceeds
the
wisdom
of
the
other
;
let
us
now
proceed
to
shew
the
like
from
the
different
behaviour
severally
used
in
the
means
to
their
several
ends
.
1.
And
first
of
all
,
the
Children
of
this
present
World
,
who
make
this
World
their
great
end
,
do
always
duly
and
well
consider
what
means
are
proper
for
their
ends
,
and
use
an
especial
heed
and
diligence
,
not
to
be
cheated
,
and
deceived
.
The
easiness
of
improbable
means
shall
not
recommend
them
to
their
practice
;
the
difficulty
of
those
that
are
true
and
certain
shall
not
hinder
the
choice
and
use
of
them
:
They
rather
chuse
to
use
much
pains
to
good
purpose
,
than
never
so
little
to
none
at
all
.
But
they
that
profess
the
faith
and
hope
of
life
eternal
,
do
not
so
duly
and
well
consider
,
what
are
the
surest
means
unto
it
;
many
do
not
consider
at
all
what
these
means
and
methods
are
,
spend
no
thoughts
at
all
upon
them
;
but
while
they
profess
a
certain
end
,
plainly
contradict
their
own
profession
by
an
utter
neglect
of
all
the
means
that
should
lead
them
to
the
attainment
of
it
:
nay
live
just
contrary
to
their
end
,
and
use
no
other
means
for
heaven
,
than
those
that
lead
them
to
destruction
:
so
the
Apostle
,
Philip.
2.18
,
19.
Many
,
walk
,
of
whom
I
have
told
you
often
,
and
now
tell
you
even
weeping
,
that
they
are
enemies
to
the
cross
of
Christ
,
whose
end
is
destruction
,
whose
God
is
their
belly
,
and
whose
glory
is
their
shame
,
who
mind
earthly
things
.
And
then
further
many
others
study
to
find
out
easie
ways
to
life
eternal
,
and
rather
chuse
to
lose
their
end
in
the
use
of
false
and
deceitful
means
,
than
to
attain
it
by
those
endeavours
,
that
seem
more
difficult
,
although
they
be
more
certain
likewise
.
If
they
can
think
of
any
method
,
whereby
they
may
hope
to
gain
a
pardon
,
and
yet
notwithstanding
retain
their
sin
;
if
they
can
find
out
any
arts
to
reconcile
the
hopes
of
heaven
to
the
enjoyment
of
their
lusts
;
if
any
such
method
offer
it self
,
as
promises
everlasting
happiness
,
and
yet
permits
them
in
their
sins
,
or
admits
a
commutation
for
them
,
a
penance
instead
of
reformation
,
this
is
the
method
which
they
will
chuse
,
this
is
a
Religion
they
will
embrace
:
so
they
chuse
their
own
delusions
,
and
study
to
cheat
,
and
deceive
themselves
.
Our
Lord
hath
left
this
caution
with
us
,
as
necessary
for
our
eternal
Salvation
,
Matt.
5.29
,
30.
If
thy
right
eye
offend
thee
,
pluck
it
out
,
and
cast
it
from
thee
;
if
thy
right
hand
offend
thee
,
cut
it
off
,
and
cast
it
from
thee
,
for
it
is
profitable
for
thee
,
that
one
of
thy
members
should
perish
,
and
not
that
thy
whole
body
should
be
cast
into
hell
.
And
who
would
think
but
that
such
a
caution
should
firmly
settle
this
belief
,
that
every
reigning
,
that
is
,
every
habitual
lust
excludes
a
man
from
the
Kingdom
of
Heaven
?
yet
such
is
the
folly
of
infinite
numbers
,
who
do
profess
the
Gospel
of
Christ
,
that
they
do
both
permit
their
lusts
to
reign
in
them
,
and
hope
to
attain
to
life
eternal
;
they
suffer
themselves
to
be
deluded
with
false
and
deceitful
arts
and
shifts
,
pretending
to
be
the
way
to
heaven
:
but
so
do
not
they
that
make
the
World
their
great
end
,
they
chuse
the
means
that
are
true
and
proper
,
although
more
difficult
in
Execution
,
than
those
that
are
not
so
effectual
.
2.
Add
hereunto
in
the
second
place
,
that
they
who
make
this
World
their
end
,
having
once
concluded
of
the
means
that
are
most
proper
,
most
effectual
for
this
purpose
,
use
no
delay
in
Execution
.
They
sleep
not
over
their
opportunities
of
serving
their
interest
and
advantage
,
they
do
not
defer
that
till
the
morrow
,
which
had
been
better
done
to
day
;
but
carefully
improve
every
moment
for
the
gaining
of
that
they
have
designed
.
But
Lord
!
what
tedious
delays
are
used
by
many
professing
Christianity
,
before
they
will
seriously
apply
themselves
to
gain
the
end
of
that
profession
,
or
lead
their
lives
according
to
it
?
How
many
trifling
arts
are
used
to
put
of
the
practice
of
their
duties
,
to
secure
their
darling
beloved
lusts
?
What
mean
excuses
are
pretended
to
defend
and
justifie
their
delays
?
How
many
resolutions
are
made
,
and
broken
?
how
many
times
are
set
,
and
put
off
for
this
great
work
,
this
necessary
business
of
reformation
?
How
many
convictions
must
they
suffer
?
How
often
must
Conscience
be
awakened
?
what
pangs
and
regrets
must
it
endure
?
what
flames
must
God
kindle
upon
it
,
before
they
will
seriously
apply
themselves
to
consider
their
end
,
and
the
way
unto
it
,
shake
of
their
lusts
,
and
practise
the
Duties
of
Christianity
?
See
how
our
Lord
represents
this
case
,
Luk.
9.
at
the
latter
end
,
where
when
he
commands
one
to
follow
him
,
his
answer
is
,
Lord
suffer
me
first
to
go
,
and
bury
my
Father
.
Another
receiving
the
like
command
presently
returns
a
like
answer
:
I
will
follow
thee
;
but
let
me
first
go
and
bid
them
farewell
which
are
at
home
at
my
house
.
So
we
(
even
too
too
many
of
us
)
being
urged
to
mind
our
great
end
,
to
secure
our
everlasting
happiness
,
resolve
indeed
upon
repentance
,
and
reformation
,
but
delay
to
practise
our
resolutions
;
this
men
put
off
so
oft
,
so
long
,
with
such
oppositions
to
their
own
reason
,
such
contradiction
to
their
Conscience
,
till
at
last
they
utterly
lay
aside
the
very
design
and
purpose
of
it
,
and
never
think
any
more
of
it
,
unless
perhaps
the
arrest
of
sickness
,
or
the
sense
of
approaching
near
to
death
,
revive
their
former
resolutions
;
and
then
the
Minister
is
called
for
,
then
the
Sacrament
,
then
Absolution
is
desired
,
with
what
success
God
only
knows
,
I
will
not
undertake
to
say
.
However
thus
much
I
may
pronounce
,
that
the
weakest
and
most
imprudent
persons
,
do
not
manage
the
affairs
of
this
life
with
so
little
prudence
and
foresight
,
as
these
the
concernments
of
life
eternal
.
3.
As
the
Children
of
this
World
use
no
delays
in
the
Execution
of
the
means
,
which
they
judge
most
proper
for
their
ends
;
so
they
are
not
heedless
and
incogitant
,
but
strangely
diligent
in
the
execution
:
They
do
entirely
give
up
themselves
to
serve
the
end
which
they
have
chosen
:
They
mind
,
they
pursue
this
one
thing
only
;
they
do
not
halt
between
two
opinions
,
but
sacrifice
every
other
thing
for
the
service
of
their
main
design
.
They
will
deny
their
ease
,
and
pleasure
,
they
will
deny
their
reputation
,
they
will
bridle
their
natural
lusts
and
passions
,
they
will
do
any
violence
to
themselves
,
to
attain
the
end
they
have
propounded
as
the
great
design
,
and
end
of
life
.
But
how
do
they
(
many
of
them
)
behave
themselves
,
who
profess
the
hope
of
life
eternal
,
and
the
attaining
of
that
life
to
be
their
chief
and
principal
end
?
do
they
submit
all
ends
to
this
?
do
they
consecrate
all
their
labours
to
it
?
do
they
entirely
yield
themselves
to
the
service
of
God
,
and
their
own
Souls
?
do
they
not
halt
between
Christ
and
Belial
?
is
it
no
part
of
their
design
to
serve
any
other
end
but
one
?
do
not
God
and
Mamon
divide
their
thoughts
?
hath
not
Mamon
a
share
with
God
?
is
there
no
darling
beloved
lust
that
cools
their
affections
,
checks
their
endeavours
after
heaven
?
how
shall
we
answer
these
questions
?
alas
they
are
answered
by
our
experience
:
experience
shews
how
much
the
men
that
make
profession
of
the
Gospel
,
and
of
the
hope
of
life
eternal
,
mind
and
endeavour
other
ends
,
even
more
than
that
one
needful
thing
,
that
chief
principal
end
of
all
,
of
attaining
to
eternal
happiness
.
For
these
men
,
while
they
make
profession
of
serving
this
design
only
,
in
the
mean
time
sacrifice
to
their
lusts
,
sacrifice
to
their
ease
and
pleasure
,
sacrifice
to
their
pride
and
avarice
,
divide
their
hearts
,
and
share
their
endeavours
between
the
present
and
future
things
;
and
do
not
so
heartily
seek
for
heaven
,
as
the
Children
of
this
present
World
seek
the
advantages
of
the
World
.
4.
Lastly
the
Children
of
this
World
pursue
their
ends
and
interests
in
it
without
cessation
or
interruption
:
nothing
shall
divert
,
nothing
interrupt
,
nothing
break
off
their
labours
after
it
.
They
do
not
stand
to
gaze
on
trifles
,
to
please
their
eyes
,
to
fill
their
ears
with
things
,
wherein
they
are
not
concern'd
;
but
still
persist
and
persevere
in
steady
pursuit
of
their
designs
.
But
they
that
seem
,
they
that
pretend
to
seek
after
the
Kingdom
of
God
,
and
his
righteousness
,
suffer
themselves
to
be
diverted
from
their
course
by
every
little
affair
,
or
accident
,
that
interposes
in
their
way
.
They
make
a
stand
at
the
appearance
of
the
least
danger
,
the
smallest
difficulty
in
their
way
:
If
they
must
hazard
the
smallest
part
of
an
estate
,
or
of
reputation
;
if
they
must
deny
their
present
ease
,
if
they
must
forbear
their
present
pleasure
in
the
pursuit
of
life
eternal
,
all
these
difficulties
must
be
removed
,
before
they
'l
adventure
to
proceed
:
and
if
they
be
not
removed
at
all
,
here
they
grow
weary
of
weldoing
,
here
they
forsake
their
former
course
,
so
their
latter
end
is
worse
than
their
beginning
:
for
it
had
been
better
for
them
,
saith
St
Peter
,
not
to
have
known
the
way
of
righteousness
,
than
after
they
have
known
it
,
to
turn
from
the
holy
commandment
delivered
unto
them
.
And
thus
you
see
in
how
many
instances
the
Children
of
this
present
World
are
wiser
than
the
Children
of
light
.
They
fix
and
settle
a
certain
end
,
they
always
keep
that
end
in
view
,
they
duly
consider
what
are
the
most
effectual
means
in
order
to
the
gaining
of
it
;
and
having
once
concluded
this
,
they
neither
delay
the
execution
,
nor
suffer
any
other
ends
to
cool
their
endeavours
in
pursuit
,
or
to
divert
or
interrupt
them
:
wherein
they
shew
much
more
wisdom
in
their
sphere
,
and
in
order
to
their
designed
end
,
than
they
that
profess
much
higher
aimes
,
do
to
theirs
.
And
now
for
reflection
upon
this
discourse
,
I
have
something
to
say
to
both
the
parties
here
concern'd
,
something
to
the
Children
of
this
World
,
and
something
to
the
Children
of
light
.
1.
To
the
Children
of
this
World
:
and
that
which
I
have
to
say
to
them
,
is
,
to
perswade
them
to
change
their
end
,
and
then
to
retain
the
same
diligence
in
their
endeavours
to
attain
it
,
which
they
formerly
used
to
their
former
ends
.
1.
And
were
not
the
eyes
of
mortal
men
strangely
blinded
by
their
lusts
,
and
their
ears
infinitely
dull
of
hearing
;
were
not
their
hearts
hard
and
stupid
,
methinks
it
should
be
an
easie
thing
to
perswade
them
to
judge
eternal
glory
,
everlasting
life
in
the
world
to
come
,
a
greater
,
a
nobler
,
a
higher
end
,
an
end
more
necessary
to
be
sought
,
than
whatsoever
they
can
attain
,
nay
hope
,
or
propound
in
the
present
World
:
will
they
that
pretend
to
be
wise
and
prudent
,
and
really
are
so
in
their
sphere
,
are
so
in
their
Generation
,
pretend
there
is
more
content
,
and
quiet
,
more
peace
,
and
safety
,
and
satisfaction
in
the
pursuit
of
wealth
,
and
power
,
or
whatsoever
else
it
be
,
which
they
have
made
their
chief
end
,
than
in
the
study
of
heavenly
joys
?
or
,
if
they
will
pretend
this
,
will
they
yet
pretend
that
the
joys
or
treasures
of
this
World
,
are
more
valuable
than
these
of
heaven
?
or
will
they
pretend
that
they
are
equal
in
themselves
?
that
they
are
equal
in
duration
?
that
the
creature
is
as
good
as
God
,
or
time
as
long
as
all
eternity
,
a
moment
equal
to
infinite
ages
?
If
they
can
so
much
as
pretend
this
,
let
them
retain
their
former
end
,
and
still
make
the
World
their
portion
:
but
then
if
this
cannot
be
pretended
,
let
them
change
their
end
,
or
lose
their
credit
,
and
forfeit
all
pretence
to
wisdom
,
nay
lose
their
own
immortal
Souls
.
2.
But
then
having
once
changed
their
end
,
let
them
retain
the
same
diligence
,
the
same
prudence
in
the
pursuits
and
labours
for
it
,
which
they
formerly
used
to
other
ends
.
You
that
would
not
formerly
cheat
your selves
by
easie
and
ineffectual
means
in
order
to
what
you
did
design
,
you
that
would
not
delay
any
opportunity
,
wherein
you
could
possibly
serve
your selves
,
you
that
entirely
gave
up
your
hearts
,
and
freely
sacrificed
all
endeavours
to
serve
the
end
you
had
propounded
,
you
that
would
not
suffer
any
lesser
things
,
any
charms
,
or
flatteries
,
or
avocations
,
you
that
would
not
suffer
your
ease
and
quiet
,
your
rest
or
sleep
,
to
interrupt
you
in
your
course
,
or
to
divert
you
from
your
ends
;
be
as
true
and
faithful
to
your selves
and
to
your
better
resolutions
,
as
you
have
been
to
the
mean
designs
,
which
you
had
formerly
for
the
World
.
Having
now
made
a
better
choice
,
be
not
less
diligent
in
endeavour
;
having
now
greater
ends
in
view
,
greater
designs
upon
your
minds
,
think
what
folly
now
it
were
,
to
be
less
in
diligence
than
heretofore
.
2.
And
then
for
you
that
profess
your selves
the
Children
of
light
,
and
to
have
made
the
Kingdom
of
God
,
eternal
glory
your
great
end
,
let
me
perswade
you
to
persist
in
all
adherence
to
your
end
,
but
to
mend
your
pace
,
to
use
more
diligence
in
order
to
the
attaining
of
it
.
1.
Your
end
is
such
as
,
that
nothing
possibly
can
be
greater
,
nothing
more
worthy
to
be
chosen
:
't
is
a
crown
of
life
,
a
crown
of
glory
,
an
inheritance
incorruptible
,
and
undefiled
reserv'd
for
you
in
the
heaven
,
an
inheritance
that
never
fades
away
.
2.
And
therefore
fix
it
in
your
minds
,
live
in
the
constant
view
of
it
,
chuse
the
means
that
are
proper
for
it
,
put
them
in
speedy
execution
,
lose
no
time
,
spare
no
labour
to
attain
it
:
Mind
your
own
needful
thing
,
give
up
your selves
entirely
to
it
.
Let
not
the
charms
,
let
not
the
dreads
of
this
present
World
,
let
no
mans
example
,
no
mans
frowns
,
let
neither
worldly
hopes
,
nor
fears
divert
,
or
break
your
resolutions
:
you
have
chosen
well
,
pursue
your
choice
against
the
Devil
,
the
World
,
and
the
Flesh
.
Be
true
to
your selves
,
and
God
will
assist
you
by
his
Grace
;
he
will
enlighten
you
by
his
spirit
,
he
will
strengthen
you
by
his
power
,
and
tread
down
Satan
under
your
feet
.
And
the
God
of
peace
make
you
perfect
in
every
good
work
to
do
his
will
,
working
in
you
that
which
is
well-pleasing
in
his
sight
through
Jesus
Christ
;
to
whom
be
glory
for
ever
and
ever
,
Amen
.
The
Twentieth
Sermon
.
Matt.
6.21
.
For
where
your
treasure
is
,
there
will
your
heart
be
also
.
THF
First
thing
,
which
every
man
is
concern'd
to
know
,
is
,
where
he
may
find
true
happiness
.
For
seeing
we
all
desire
this
,
and
this
desire
being
the
spring
of
all
our
Counsels
and
endeavours
,
he
that
hath
chosen
that
for
happiness
,
which
God
intended
so
to
be
,
in
the
very
frame
of
humane
nature
,
hath
by
this
choice
put
himself
into
the
ready
way
to
gain
it
:
For
having
made
this
judgment
of
it
,
that
this
is
his
chief
and
supreme
good
,
it
will
be
frequently
in
his
thoughts
,
it
will
govern
all
his
deliberate
actions
,
it
will
be
chief
in
all
his
designs
,
he
will
especially
serve
this
end
in
every
instance
of
life
and
action
,
and
never
wilfully
vary
from
it
.
This
was
the
reason
why
our
Lord
takes
care
in
the
words
immediately
before
the
Text
,
to
teach
us
both
where
we
should
not
,
and
where
we
should
lay
up
treasures
for
our selves
.
Lay
not
up
for
your selves
treasures
upon
earth
,
where
moth
and
rust
doth
corrupt
,
and
where
thieves
break
through
and
steal
:
But
lay
up
for
your selves
treasures
in
heaven
,
where
neither
moth
nor
rust
doth
corrupt
,
and
where
thieves
do
not
break
through
and
steal
.
He
knew
,
that
where
we
place
our
happiness
,
styled
our
treasure
in
these
words
,
there
should
we
also
place
our
hearts
.
For
saith
he
,
where
your
treasure
is
,
there
will
your
heart
be
also
.
Upon
which
words
I
shall
discourse
in
this
method
.
1.
I
shall
shew
in
what
manner
,
and
in
what
degree
men
set
their
hearts
upon
that
which
they
judge
their
chief
good
;
whether
it
be
the
wealth
,
and
honours
,
the
ease
.
and
pleasures
of
this
World
,
or
the
Bliss
,
and
Glory
of
the
future
.
2.
And
then
secondly
I
shall
consider
the
several
consequences
of
the
words
,
and
draw
such
conclusions
from
them
,
as
deserve
especial
consideration
.
1.
And
to
begin
with
the
former
general
.
1.
The
first
application
of
mens
souls
to
that
which
they
judge
their
supreme
good
,
is
a
fixt
and
earnest
desire
of
it
.
2.
The
next
to
this
is
a
firm
design
and
resolution
to
apply
themselves
to
the
gaining
of
it
.
3.
And
both
these
,
in
the
third
place
,
in
such
degrees
,
that
if
ever
any
competition
arise
between
this
end
and
any
other
,
this
is
preferred
,
and
still
pursued
,
the
other
neglected
and
laid
aside
.
1.
The
first
application
of
mens
Souls
to
that
they
judge
their
chief
good
,
is
a
fixt
and
earnest
desire
of
it
;
which
is
so
rooted
in
humane
nature
,
that
no
man
can
ever
shake
it
off
,
wholly
extinguish
or
remove
it
.
And
the
truth
is
,
were
it
not
so
,
that
God
had
planted
this
desire
in
the
very
frame
of
mans
nature
,
the
World
would
presently
fall
asleep
,
the
minds
of
men
would
drowze
and
slumber
,
having
nothing
to
quicken
and
to
awake
them
:
the
Soul
itself
,
as
busie
and
active
as
it
is
,
as
full
of
various
thoughts
and
passions
,
would
be
as
unactive
in
the
body
,
as
the
very
body
without
the
Soul
.
Desire
is
the
principle
of
all
action
,
and
this
desire
of
being
happy
,
the
spring
of
all
our
other
desires
:
this
moves
and
quickens
all
within
us
,
this
puts
life
into
all
our
powers
,
excites
our
thoughts
,
forms
our
Counsels
,
lays
our
designs
,
stirs
up
and
animates
all
endeavours
:
This
holds
the
eye
of
the
mind
open
,
this
keeps
the
Soul
it self
awake
,
and
puts
it
into
continual
motion
;
for
whatsoever
it
be
we
do
,
't
is
done
in
the
view
and
consideration
,
of
what
we
believe
to
be
good
for
us
,
and
some
way
tending
to
our
happiness
;
remove
this
out
of
the
eye
of
a
man
,
and
the
clearest
reasons
that
you
can
urge
,
will
never
excite
his
will
to
choice
,
much
less
engage
him
unto
action
.
He
cannot
act
,
where
he
cannot
hope
;
nor
can
he
hope
where
he
sees
nothing
to
be
desired
.
Say
you
whatsoever
you
can
to
move
him
,
he
will
always
have
this
to
say
for
himself
,
the
thing
you
propound
no
way
tends
to
any
advantage
,
it
doth
not
serve
any
end
of
mine
,
and
therefore
why
should
I
undertake
it
?
give
me
that
which
will
do
me
good
,
let
me
see
how
it
tends
unto
my
welfare
,
let
me
know
what
account
I
shall
find
in
it
;
prove
that
I
shall
be
better
for
it
,
either
in
this
,
or
another
World
,
and
then
you
may
perswade
me
to
it
.
Nor
doth
this
desire
of
a
mans
own
happiness
contradict
or
prejudice
publick
welfare
;
for
every
wise
man
understands
,
that
his
own
particular
and
private
good
is
always
involved
in
publick
welfare
:
and
every
good
man
makes
it
a
part
of
his
own
happiness
to
serve
the
advantage
of
other
persons
;
and
besides
,
he
knows
that
he
shall
be
rewarded
hereafter
for
it
.
And
although
we
cannot
all
be
wise
,
yet
every
man
may
at
least
be
good
.
But
after
all
,
both
the
good
,
and
evil
,
wise
,
and
unwise
always
desire
and
chuse
that
,
which
makes
at
least
the
fairest
appearance
of
contributing
to
their
own
felicity
.
This
is
the
reason
why
God
himself
applies
himself
to
this
desire
in
the
whole
oeconomy
of
his
providence
,
in
all
his
dealings
with
mankind
.
When
he
prescribes
his
Laws
to
us
,
he
urges
obedience
to
these
Laws
by
promising
happiness
thereunto
;
which
promise
yet
could
have
no
effect
upon
us
,
had
we
no
desire
of
being
happy
:
on
the
same
account
,
he
threatens
misery
to
the
violation
of
his
precepts
;
which
yet
would
be
to
little
purpose
,
could
we
be
contented
to
be
miserable
,
or
cease
to
desire
our
own
felicity
.
'T
is
the
same
method
which
he
uses
in
all
his
other
addresses
to
us
;
when
he
rebukes
,
when
he
perswades
,
when
he
expostulates
and
reasons
with
us
,
he
still
accommodates
all
these
things
to
that
desire
of
being
happy
,
which
he
hath
ingrafted
in
our
natures
,
as
the
first
mover
in
all
our
actions
.
Sometimes
indeed
he
applies
himself
unto
the
natural
desire
men
have
of
peace
and
safety
in
the
world
.
And
so
he
did
to
the
Jewish
Nation
,
Deut.
30.15
.
See
,
saith
he
,
I
have
set
before
thee
this
day
life
,
and
good
;
death
,
and
evil
:
and
after
that
at
the
9.
v.
I
call
heaven
and
earth
to
record
this
day
against
you
,
that
I
have
set
before
you
life
and
death
,
blessing
and
cursing
;
therefore
chuse
life
,
that
is
to
say
,
chuse
obedience
,
that
both
thou
and
thy
seed
may
live
.
But
the
great
applications
made
unto
us
in
the
Gospel
are
addressed
to
that
desire
in
man
,
which
moves
him
both
to
desire
to
be
,
and
to
be
happy
to
all
eternity
.
This
is
the
promise
,
saith
St
John
,
that
he
hath
promised
us
even
eternal
life
,
1
John
2.25
.
And
so
St
Paul
,
Rom.
2.6
,
7
,
8
,
9.
where
he
tell
us
,
that
God
will
render
to
every
man
according
to
his
deeds
to
them
,
who
by
patient
continuance
in
well-doing
seek
for
glory
,
and
honour
,
and
immortality
;
eternal
life
:
but
unto
them
that
are
contentious
and
obey
not
the
truth
,
but
obey
unrighteousness
,
indignation
;
tribulation
and
wrath
,
and
anguish
upon
every
soul
of
man
that
doth
evil
,
of
the
Jew
first
,
and
also
of
the
Gentile
.
Thus
he
that
made
us
,
and
knows
our
nature
,
and
all
the
springs
of
motion
in
us
,
in
all
his
applications
to
us
accommodates
himself
to
that
desire
of
being
happy
,
which
he
himself
hath
planted
in
us
;
as
knowing
this
to
be
the
way
to
gain
a
ready
complyance
from
us
.
On
the
same
account
the
great
deceiver
of
mankind
paints
his
baits
,
covers
his
snares
,
gilds
his
temptations
,
with
an
appearance
of
what
is
good
:
He
knows
it
would
be
a
vain
thing
to
attempt
to
press
us
unto
the
choice
of
what
is
evil
,
what
is
destructive
to
our selves
,
should
it
appear
in
its
own
likeness
;
and
therefore
he
puts
a
disguise
upon
it
.
He
boldly
told
the
woman
in
paradise
,
that
if
they
would
eat
what
God
had
forbidden
,
their
eyes
should
be
opened
,
they
should
be
as
Gods
,
knowing
good
and
evil
:
for
if
as
Gods
,
then
surely
wise
,
and
blessed
and
happy
.
And
thus
the
temptation
found
success
,
which
first
brought
sin
into
the
World
,
and
death
,
as
the
wages
due
unto
it
Nor
was
it
a
much
different
method
,
whereby
he
applyed
himself
to
Christ
,
for
he
took
him
,
as
the
Gospel
tells
us
,
into
an
exceeding
high
mountain
,
and
shewed
him
all
the
Kingdoms
of
the
world
,
and
the
glory
of
them
,
and
said
unto
him
,
all
these
things
will
I
give
thee
,
if
thou
wilt
fall
down
,
and
worship
me
,
Matt.
4.8
,
9.
Observe
what
a
scene
he
spreads
before
him
,
and
how
he
varnishes
and
paints
it
over
:
he
shews
him
Kingdoms
;
glorious
things
!
yea
all
the
Kingdoms
of
the
World
:
he
shews
him
the
glory
of
these
Kingdoms
;
not
the
cares
,
not
the
solicitudes
,
not
the
labours
,
or
dangers
,
that
attend
them
,
but
only
the
glory
and
splendor
of
them
:
and
then
offers
them
all
unto
him
if
he
would
but
do
him
homage
for
them
.
And
though
the
temptation
made
no
impression
upon
him
,
whose
Kingdom
was
not
of
this
World
;
yet
was
it
craftily
laid
and
aimed
,
seeing
mankind
are
greatly
prone
to
believe
the
glory
of
this
World
the
greatest
happiness
and
felicity
;
and
seeing
also
,
that
the
first
application
of
mens
Souls
,
to
what
they
believe
so
to
be
,
is
a
fixed
and
earnest
desire
of
it
.
2.
The
next
to
this
is
a
firm
design
and
resolution
to
apply
themselves
to
the
gaining
of
it
;
from
which
they
cannot
be
removed
if
they
judge
it
possible
to
attain
it
,
and
if
,
in
truth
,
this
be
the
thing
,
in
which
alone
they
place
their
happiness
.
These
things
allowed
,
the
greatest
difficulties
,
the
hardest
labours
,
the
sharpest
resistance
and
oppositions
,
will
scarcely
discourage
resolution
,
nor
hinder
endeavours
to
obtain
it
.
If
it
be
difficult
for
mankind
to
reduce
their
natural
inclinations
to
a
complyance
with
Christs
precepts
;
to
deny
inordinate
sensualities
to
sensual
appetites
and
desires
;
to
deny
unlawful
gains
and
interests
to
the
desire
of
wealth
and
riches
;
to
mortifie
pride
,
to
subdue
ambition
,
and
all
the
spawn
of
these
vices
,
envy
,
malice
,
and
animosity
;
to
retain
piety
towards
God
in
a
profane
and
wicked
age
,
truth
and
justice
towards
men
in
a
deceitful
injurious
World
:
If
it
be
difficult
thus
to
do
;
yet
he
that
hath
firmly
fixed
these
principles
in
his
mind
,
that
this
is
the
only
way
to
heaven
,
and
heaven
alone
the
place
of
happiness
,
will
attempt
to
make
his
way
thither
through
these
,
or
any
other
difficulties
,
in
the
view
of
the
glory
set
before
him
.
I
dare
not
attempt
to
describe
the
reproaches
and
contradictions
,
to
display
the
injuries
and
affronts
,
that
our
Lord
endured
throughout
his
life
,
much
less
the
agonies
of
his
death
,
or
his
incomparable
patience
in
them
.
Only
thus
much
I
shall
observe
,
that
what
he
had
of
man
in
him
was
still
supported
,
and
born
up
by
the
stedfast
view
and
consideration
of
that
he
had
chosen
for
his
happiness
:
of
that
joy
that
was
set
before
him
;
for
this
joy
he
endured
the
cross
,
despising
the
shame
;
and
so
doing
,
is
now
set
down
at
the
right
hand
of
the
throne
of
God
,
Heb.
12.2
.
And
what
an
account
of
the
labours
and
sufferings
of
St
Paul
,
is
that
we
read
,
2
Cor.
11.23
.
and
the
following
verses
.
In
labours
more
abundant
,
in
stripes
above
measure
,
in
prisons
more
frequent
,
in
deaths
oft
,
of
the
Jews
five
times
received
I
forty
stripes
save
one
,
thrice
was
I
beaten
with
rods
,
once
was
I
stoned
,
thrice
I
suffered
shipwrack
,
a
night
and
a
day
have
.
I
been
in
the
deep
.
In
journeyings
often
,
in
perils
of
waters
,
in
perils
of
robbers
,
in
perils
by
my
own
Countrymen
,
in
perils
by
the
heathen
,
in
perils
in
the
city
,
in
perils
in
the
wilderness
,
in
perils
in
the
sea
,
in
perils
among
false
brethren
,
in
weariness
,
in
painfulness
,
in
watchings
often
,
in
hunger
and
thirst
,
in
fastings
often
,
in
cold
,
and
nakedness
,
besides
these
things
that
are
without
,
that
which
cometh
upon
me
daily
,
the
care
of
all
the
Churches
?
What
an
accumulation
of
things
is
here
!
of
things
most
grievous
to
flesh
and
blood
!
heaps
upon
heaps
of
all
the
several
troubles
,
and
dangers
,
which
the
life
of
man
is
exposed
unto
in
the
present
World
.
But
what
impression
did
these
calamities
make
on
him
,
who
had
designed
eternal
happiness
?
Did
he
leave
the
way
that
leads
unto
it
in
consideration
of
these
evils
?
did
he
turn
his
back
upon
future
glory
,
and
quit
the
further
pursuit
of
it
,
and
retreat
to
the
ease
,
and
peace
,
and
safety
,
which
he
had
enjoyed
,
while
he
was
a
Pharisee
?
No
,
so
far
was
he
from
so
doing
,
that
he
reckoned
the
sufferings
of
this
present
World
not
worthy
to
be
compared
with
the
glory
that
shall
be
revealed
in
us
,
Rom.
8.18
.
and
doubtless
,
saith
he
,
I
count
all
things
but
loss
,
for
the
excellency
of
the
knowledge
of
Christ
Jesus
my
Lord
,
for
whom
I
have
suffered
the
loss
of
all
things
,
and
count
them
but
dung
that
I
may
win
Christ
—
that
I
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
I
may
attain
to
the
resurrection
of
the
dead
,
that
is
to
a
blessed
immortality
,
Phil.
3.8
,
10
,
11
,
12.
To
this
he
pressed
through
all
the
dangers
,
all
the
sufferings
that
did
encumber
the
way
unto
it
:
This
he
believed
to
be
his
happiness
,
and
therefore
resolved
to
be
true
to
himself
in
the
unwearied
pursuit
of
it
.
And
although
it
may
seem
to
be
something
strange
,
that
they
who
imploy
all
their
thoughts
in
the
perishing
things
of
the
present
World
,
that
they
who
have
no
design
for
Heaven
,
should
yet
design
their
own
happiness
;
yet
this
is
the
thing
which
even
they
design
also
.
'T
is
true
indeed
they
have
mistaken
in
their
choice
,
they
have
suffered
themselves
to
be
abus'd
,
either
by
the
outward
gloss
and
splendour
that
shines
on
the
face
of
wealth
,
and
honour
,
or
by
the
ease
they
find
,
or
fansie
in
the
delights
of
the
present
World
;
and
so
they
mistake
a
meer
appearance
,
a
shew
,
a
shadow
of
felicity
instead
of
the
very
thing
it self
.
It
is
a
vanity
which
they
follow
,
but
a
vanity
under
a
shew
of
happiness
.
What
so
vain
as
popular
fame
?
the
breath
of
rude
,
and
ignorant
people
?
yet
fame
is
happiness
,
such
as
it
is
,
unto
the
proud
,
and
sensual
pleasures
unto
the
sensual
,
and
wealth
and
riches
unto
the
Covetous
;
and
therefore
they
who
have
placed
their
desires
upon
these
enjoyments
,
in
hope
that
they
shall
be
happy
in
them
,
spare
no
labour
,
refuse
no
troubles
to
attain
them
.
It
is
not
the
distance
of
the
thing
,
wherein
they
hope
for
satisfaction
,
nor
the
sliperiness
of
the
way
unto
it
(
though
as
hard
to
climb
as
a
rock
of
Ice
)
it
is
not
the
fear
of
sliding
back
,
nor
the
difficulty
of
proceeding
forward
,
that
can
obstruct
the
pursuit
of
it
:
they
will
press
on
through
the
greatest
straits
,
and
labour
to
climb
the
highest
difficulties
,
if
there
be
hope
to
attain
unto
it
;
and
as
for
those
,
that
cannot
hope
for
any
advantage
by
a
sin
,
but
what
they
find
in
the
sin
it self
,
they
are
so
degenerate
in
their
natures
,
that
they
please
themselves
in
doing
evil
,
and
this
very
pleasure
they
make
their
happiness
:
and
so
they
abandon
themselves
unto
it
,
although
it
lead
to
eternal
misery
.
And
so
I
proceed
to
the
third
particular
which
is
,
3.
That
men
do
so
desire
,
and
so
pursue
the
thing
,
wherein
they
place
felicity
,
that
if
ever
a
competition
arise
between
that
end
,
and
any
other
;
that
is
preferred
,
and
still
pursued
,
the
other
neglected
,
and
laid
aside
.
And
certain
it
is
,
that
although
it
be
true
and
real
happiness
,
though
it
be
the
glory
of
Heaven
it self
,
which
we
have
propounded
to
our selves
,
as
the
only
thing
that
will
make
us
happy
;
yet
such
is
the
vanity
,
such
the
frailty
of
humane
nature
,
such
are
the
temptations
of
the
World
,
such
is
the
subtilty
and
activity
of
the
great
deceiver
of
mankind
,
that
we
must
expect
to
find
something
of
competition
between
this
great
and
excellent
end
of
serving
God
,
and
our
own
happiness
,
and
others
of
infinitely
less
importance
.
We
are
compounded
of
flesh
,
and
spirit
;
and
the
flesh
lusteth
against
the
spirit
,
as
well
as
the
spirit
against
the
flesh
.
We
are
made
up
of
body
,
and
mind
;
and
the
body
will
prompt
the
desire
and
study
of
bodily
pleasure
,
and
ease
,
and
safety
,
beyond
allowed
and
lawful
measures
:
sense
will
oppose
it self
to
reason
,
nay
sense
will
combate
Faith
it self
;
especially
where
the
way
to
Heaven
is
beset
with
the
troubles
of
this
World
,
loss
of
favour
,
decay
of
estate
,
eclipse
of
honour
and
reputation
,
and
where
the
slipping
a
little
aside
will
not
only
serve
to
give
security
,
but
great
accession
to
all
the
advantages
of
this
life
.
In
this
case
,
sense
will
paint
a
hideous
representation
of
all
the
sufferings
and
calamities
,
and
give
a
glorious
shew
and
luster
to
the
advantages
of
this
World
,
in
the
imaginations
,
and
minds
of
men
.
Add
hereunto
that
we
live
in
a
throng
of
ill
examples
;
such
as
may
toss
us
to
and
fro
(
like
men
in
the
midst
of
a
moving
croud
)
without
a
vigorous
opposition
.
We
are
apt
to
believe
,
that
if
the
liberties
commonly
used
be
not
expedient
or
lawful
for
us
,
neither
c●uld
they
be
so
to
other
persons
;
but
seeing
others
plainly
believe
them
so
to
them
,
we
have
reason
to
judge
them
so
to
us
.
For
as
all
men
are
of
the
same
mold
;
so
are
they
under
the
same
Laws
:
so
that
we
have
no
more
to
lose
than
others
,
nor
they
any
less
to
save
than
we
.
Nor
is
the
Devil
a
sleep
or
mindless
,
how
he
may
divert
our
course
to
Heaven
:
He
walketh
about
as
a
roaring
lion
seeking
whom
he
may
devour
,
1
Pet.
5.8
.
His
approaches
to
us
are
invisible
,
his
insinuations
quick
and
pressing
,
and
then
especially
applied
and
urged
,
when
he
finds
us
ruffled
and
discomposed
by
the
hopes
and
fears
,
and
ill
impressions
that
other
temptations
have
made
upon
us
.
And
thus
it
sometimes
comes
to
pass
,
that
wise
and
good
,
and
vertuous
persons
do
by
surprise
either
make
a
stand
,
or
a
false
step
in
the
way
to
Heaven
.
But
here
now
is
their
great
advantage
,
that
having
formerly
fixed
upon
Heaven
,
and
the
glory
of
it
,
as
their
only
happiness
;
having
deliberately
chosen
piety
,
and
sincere
obedience
to
Christs
precepts
,
as
the
only
means
of
arriving
there
,
this
habit
of
mind
,
by
the
grace
of
God
,
soon
recovers
it self
again
,
recollects
it self
,
finds
its
mistake
,
rescues
it self
from
the
surprize
,
and
returns
to
God
and
it self
again
,
just
as
the
needle
to
the
Pole
;
and
fixes
,
where
it
was
fixed
before
;
and
prefers
the
reward
of
future
glory
beyond
whatsoever
this
present
world
can
bring
into
competition
with
it
.
On
the
contrary
,
if
a
man
hath
chosen
the
perishing
vanities
of
this
World
,
as
things
wherein
he
hopes
for
happiness
;
he
will
pursue
,
and
prefer
these
,
whensoever
a
competition
happens
between
this
World
,
and
that
to
come
:
perhaps
his
conscience
may
smite
him
for
it
,
perhaps
his
reason
may
for
a
while
make
some
resistance
and
opposition
,
he
may
possibly
find
some
reluctancies
within
himself
,
and
waver
and
fluctuate
for
sometime
between
some
contrary
hopes
,
and
fears
;
hopes
of
the
end
,
which
he
hath
propounded
,
and
fear
of
loss
in
another
state
.
But
if
the
thing
,
which
he
hath
designed
,
be
that
,
wherein
he
places
happiness
,
his
hopes
will
at
length
baffle
his
fears
;
either
remove
the
consideration
,
and
exclude
the
thoughts
of
another
World
,
or
else
shake
the
belief
of
it
,
or
teach
him
some
deceitful
arts
of
reconciling
the
hopes
of
Heaven
with
the
enjoyment
of
his
lusts
:
for
what
men
love
and
value
most
,
that
will
have
the
command
of
them
in
every
contest
and
competition
.
And
this
is
the
reason
why
our
Lord
takes
such
care
to
give
us
a
true
account
of
things
;
to
state
their
real
value
to
us
,
to
put
us
in
mind
,
how
much
the
joys
and
treasures
of
heaven
transcend
the
treasures
that
are
on
earth
,
seeing
moth
and
rust
consume
the
latter
,
and
that
thieves
may
rob
and
spoil
us
of
them
,
while
the
former
are
not
only
durable
,
not
only
eternal
in
themselves
,
but
beyond
the
reach
of
theft
,
and
rapine
.
Thus
doth
our
Lord
adjust
and
rate
the
worth
of
things
,
that
we
may
learn
to
chuse
aright
,
to
esteem
that
most
,
which
best
deserves
to
be
so
esteemed
;
to
judge
that
best
,
which
is
the
best
:
for
having
judg'd
it
so
to
be
,
we
shall
fix
our
hearts
and
desires
upon
it
,
apply
our selves
to
the
gaining
of
it
,
and
that
in
such
degree
and
manner
,
that
when
ever
a
competition
happens
between
this
end
,
and
any
other
,
this
will
not
fail
to
be
preferred
in
all
our
deliberate
thoughts
and
actions
.
2.
Having
thus
shewed
in
what
manner
and
what
degrees
men
set
their
hearts
upon
their
treasure
,
upon
that
which
they
make
their
chief
good
;
I
shall
now
draw
some
such
conclusions
from
the
words
,
as
deserve
our
especial
consideration
.
1.
And
first
of
all
if
the
heart
will
be
where
the
treasure
is
,
we
may
conclude
mens
treasure
is
there
,
wherever
it
be
that
we
find
their
hearts
:
for
these
are
inseparable
each
from
other
.
Whatsoever
it
is
that
men
prefer
in
all
their
deliberate
thoughts
and
counsels
,
and
so
pursue
in
all
their
actions
,
that
they
will
rather
lose
,
or
hazard
all
other
things
,
than
miss
of
it
,
that
most
undoubtedly
is
their
treasure
.
If
a
man
will
defraud
,
or
oppress
his
neighbour
for
the
heaping
up
of
wealth
and
riches
,
this
man
hath
mammon
his
God
,
and
from
this
Idol
expects
felicity
.
If
he
will
violate
truth
and
justice
,
reproach
,
or
flatter
,
or
dissemble
to
,
advance
himself
to
power
,
and
honour
;
these
are
the
things
he
makes
his
happiness
,
and
as
for
those
that
indulge
their
sensual
inclinations
in
contradiction
to
Christs
precepts
,
and
the
just
hopes
of
a
better
life
,
they
describe
themselves
in
the
2d
chapter
of
the
Book
of
Wisdom
,
v.
5
,
6.
&c.
Our
time
,
say
they
,
is
a
very
shadow
,
that
passeth
away
,
and
after
our
end
there
is
no
returning
:
for
it
is
fast
sealed
,
so
that
no
man
cometh
again
.
Come
on
therefore
,
let
us
enjoy
the
good
things
that
are
present
,
and
let
us
speedily
use
the
Creatures
like
as
in
youth
:
Let
us
us
fill
our selves
with
costly
wine
and
ointments
,
and
let
no
flower
of
the
spring
pass
by
us
:
Let
us
crown
our selves
with
rose-buds
,
before
they
be
withered
:
Let
none
of
us
go
without
his
part
of
our
voluptuousness
:
Let
us
leave
tokens
of
our
joyfullness
in
every
place
:
for
this
is
our
portion
,
and
our
lot
is
this
.
And
true
it
is
,
whatsoever
it
is
that
men
pursue
with
preference
unto
all
other
things
,
that
is
the
thing
they
make
their
portion
.
And
what
is
the
use
of
this
discourse
?
that
men
may
know
,
what
it
is
they
make
their
chief
Good
;
and
to
make
it
appear
how
much
they
often
mistake
themselves
in
the
choice
thereof
,
when
they
are
little
aware
of
it
.
Who
will
believe
so
ill
of
himself
,
as
that
he
values
the
treasures
on
earth
more
than
those
of
Heaven
it self
?
who
will
believe
,
he
hath
chosen
wealth
or
power
,
or
honour
,
or
the
perishing
pleasures
of
this
life
,
as
his
supreme
and
chief
good
?
and
yet
if
none
have
so
chosen
,
why
do
so
many
so
pursue
these
very
things
?
why
so
study
this
present
World
,
as
to
forget
and
neglect
the
other
?
Men
live
by
sight
and
not
by
Faith
:
they
chuse
by
sense
,
and
not
by
reason
:
and
they
are
surprized
into
this
choice
by
the
early
acquaintance
which
they
contract
with
what
is
pleasing
unto
sense
,
before
they
imploy
their
understandings
;
and
when
they
arrive
at
the
use
of
them
,
they
make
no
other
use
of
reason
,
than
for
the
gaining
of
that
end
,
which
they
had
formerly
chose
by
sense
.
Did
they
use
faith
,
nay
reason
it self
in
the
choice
of
the
great
end
of
life
,
they
would
not
chuse
,
as
now
they
do
;
Faith
would
fix
upon
that
glory
which
God
hath
promised
,
although
future
and
invisible
:
for
faith
is
the
subsistence
of
things
hoped
for
,
the
evidence
of
things
not
seen
.
Reason
would
make
a
reasonable
choice
,
the
mind
would
consult
its
own
advantage
.
That
which
is
spiritual
,
and
immortal
,
would
chuse
immortal
and
spiritual
joys
.
Reason
would
never
judge
it
reasonable
to
be
a
servant
and
slave
to
sense
:
it
would
never
believe
that
sensible
things
would
give
satisfaction
to
a
spirit
,
that
things
uncertain
would
give
a
stable
and
certain
happiness
:
that
we
can
be
happy
after
death
by
that
which
will
leave
us
when
we
die
:
that
we
can
be
blessed
in
any
enjoyment
of
shorter
duration
than
our selves
,
that
is
,
than
our
immortal
souls
:
from
whence
it
appears
,
that
they
who
have
chosen
the
perishing
things
of
this
world
,
as
the
very
best
and
chief
enjoyments
,
(
which
they
have
done
,
who
pursue
these
things
with
greater
care
than
any
other
)
have
neither
chosen
by
Faith
,
nor
reason
,
and
therefore
have
cause
to
mend
their
choice
.
2.
For
secondly
,
seeing
the
heart
will
be
where
the
treasure
is
,
this
shews
of
what
importance
it
is
to
make
a
true
and
a
right
judgment
of
what
is
true
and
lasting
treasure
;
that
is
,
to
chuse
that
for
happiness
which
is
in
truth
the
thing
we
seek
,
and
will
not
deceive
our
expectations
.
He
that
mistakes
in
this
business
,
fails
in
the
choice
of
that
end
,
whereby
his
whole
life
is
governed
;
which
therefore
,
upon
this
account
,
is
nothing
but
one
continued
errour
:
he
thinks
indeed
that
he
hath
pitched
upon
an
excellent
and
worthy
thing
:
he
fansies
great
content
and
pleasure
in
view
of
the
thing
which
he
hath
designed
:
he
imploys
and
busies
all
his
thoughts
,
he
contrive
and
orders
all
his
Counsels
,
bends
all
his
labours
to
attain
it
;
and
though
it
cost
him
many
a
thought
,
many
a
tedious
and
weary
step
,
yet
he
makes
no
doubt
,
but
that
it
will
answer
all
his
hopes
,
that
it
will
reward
him
for
all
his
pains
,
that
it
will
prove
worthy
of
all
his
cares
.
He
verily
believes
that
he
should
be
happy
,
if
he
could
but
once
attain
unto
it
.
Yet
so
it
is
,
every
step
he
makes
towards
it
,
sets
him
further
from
true
happiness
:
the
further
he
goes
,
the
further
is
he
out
of
his
way
;
his
back
is
upon
the
thing
he
seeks
,
and
his
face
on
a
false
appearance
of
it
:
It
is
a
vanity
,
it
is
a
delusion
,
which
he
hath
chosen
,
he
is
under
a
very
sad
mistake
:
and
,
to
use
the
Prophet
Isaiahs
words
,
Isa.
44.20
.
A
deceived
heart
hath
led
him
aside
,
that
he
cannot
deliver
his
Soul
,
nor
say
,
is
there
not
a
lie
in
my
right
hand
?
And
well
it
were
,
if
it
were
only
loss
of
labour
for
a
man
to
pursue
that
as
his
happiness
,
which
is
not
really
and
truly
so
:
but
it
is
infinitely
worse
than
so
,
it
is
pernicious
,
and
destructive
.
For
he
that
chuses
a
false
end
,
as
the
scope
of
all
his
aims
,
and
labours
(
as
every
man
doth
,
who
doth
not
chuse
what
God
commands
)
is
thereby
led
and
hurried
on
to
the
greatest
errours
,
the
greatest
evils
that
offer
themselves
,
if
to
make
it
his
end
he
promote
and
propagate
a
false
means
to
gain
it
;
if
he
seek
his
end
in
sensuality
,
no
wonder
if
he
debauch
himself
by
riot
and
drunkenness
,
chambering
and
wantonness
,
by
making
provision
for
the
flesh
for
the
fulfilling
the
lusts
thereof
.
If
he
believe
,
just
contrary
to
our
Saviours
words
,
Luk.
12.15
.
that
a
mans
life
doth
consist
in
the
abundance
of
the
things
,
which
he
possesseth
,
can
we
wonder
if
he
defraud
,
or
oppress
,
if
he
lie
,
and
dissemble
to
his
neighbour
,
or
if
he
extort
out
of
his
hands
,
that
he
may
more
plentifully
fill
his
own
?
He
will
not
believe
he
is
true
to
himself
,
if
he
be
not
so
to
that
he
hath
made
the
end
of
life
:
and
therefore
that
will
he
still
pursue
,
where
ever
he
spies
an
opportunity
,
and
finds
an
advantage
to
attain
it
:
He
will
not
be
startled
at
oppositions
,
he
will
not
boggle
at
any
difficulties
,
he
will
not
spare
his
own
pains
,
nor
the
greatest
concernments
of
other
persons
,
he
will
follow
his
end
where
ever
it
leads
,
if
he
can
but
hope
to
overtake
it
:
so
fatal
are
the
effects
and
issues
of
seeking
our
happiness
in
those
things
,
where
our
Creator
hath
not
laid
it
.
On
the
other
hand
,
to
place
it
there
where
he
hath
placed
it
,
is
an
advantage
next
to
the
very
fruition
of
it
.
He
that
trusts
God
,
cannot
be
deceived
:
he
that
chuses
that
which
he
hath
promised
,
cannot
be
cheated
or
disappointed
;
the
thing
will
afford
what
he
expects
,
and
infinitely
more
than
what
he
can
imagine
:
he
shall
not
be
flattered
with
vain
hopes
,
puffed
up
and
swelled
for
a
little
while
,
and
then
emptied
by
disappointment
,
and
vext
with
the
loss
of
expectation
.
Time
will
discover
the
sad
mistakes
of
other
persons
;
age
,
infirmities
,
and
experience
,
or
if
not
these
,
yet
death
at
least
will
wear
off
the
gloss
of
every
vanity
,
of
every
vain
and
perishing
thing
,
howsoever
it
now
deludes
the
fancie
,
and
commends
it self
to
imagination
.
But
time
will
still
more
and
more
justifie
the
choice
,
strengthen
the
hopes
,
and
confirm
the
purposes
and
resolutions
of
every
wise
and
good
man
,
and
so
conduct
and
lead
him
on
to
a
blessed
eternity
:
for
having
deliberately
chosen
the
glory
which
God
hath
promised
,
as
the
only
thing
that
can
make
him
happy
,
this
will
effectually
secure
his
innocence
in
all
deliberate
thoughts
and
actions
.
If
any
temptation
offer
it self
,
and
present
an
occasion
and
opportunity
to
abuse
himself
,
or
injure
others
;
if
it
yield
a
very
fair
advantage
for
secret
fraud
,
or
open
violence
,
to
revenge
himself
,
or
oppress
his
neighbour
;
he
will
always
have
this
to
say
against
it
.
This
is
just
contrary
to
my
end
,
this
is
directly
against
my self
,
whatever
advantage
it
seems
to
offer
;
it
contradicts
my
main
design
,
it
will
not
consist
with
my
former
choice
.
If
I
chuse
this
,
I
must
unravel
all
I
have
wrought
,
I
must
undo
all
I
have
done
,
I
must
refuse
what
I
have
chosen
heretofore
,
and
that
by
direction
from
God
himself
:
and
this
I
am
resolved
I
will
not
do
.
He
that
believes
that
that
is
his
happiness
which
God
hath
expresly
declared
to
be
so
,
and
that
because
he
hath
declared
it
,
will
never
believe
that
he
can
attain
it
,
if
he
wilfully
venture
on
those
evils
,
which
the
same
God
threatens
with
death
eternal
.
Nor
doth
the
choice
of
future
glory
,
as
a
mans
supreme
and
chief
good
,
secure
him
only
from
all
the
wilful
acts
of
sin
,
but
effectually
move
and
press
him
on
to
all
diligence
in
his
duty
:
for
he
that
believes
that
that
alone
is
true
happiness
which
God
hath
promised
,
will
also
believe
that
that
diligence
,
which
God
hath
prescribed
is
necessary
to
the
attainment
of
it
.
And
therefore
although
it
be
something
difficult
to
raise
his
natural
inclinations
to
pursue
a
supernatural
end
,
to
awaken
his
mind
out
of
these
flattering
dreams
and
slumbers
,
which
the
charms
of
sense
have
brought
upon
it
,
to
keep
his
thoughts
constantly
bent
upon
his
end
,
and
excite
himself
to
the
greatest
labours
to
attain
it
;
yet
he
considers
that
it
is
his
happiness
he
hath
in
view
,
that
it
is
no
less
than
eternal
glory
which
he
pursues
;
that
to
forsake
the
pursuit
of
it
,
is
to
forsake
his
own
bliss
,
and
to
surrender
himself
to
misery
:
that
it
will
requite
him
for
all
his
labours
,
and
cannot
be
bought
at
too
dear
a
rate
.
Thus
he
makes
good
our
Saviours
words
,
Matt.
13.46
.
The
Kingdom
of
heaven
is
like
to
a
merchant-man
seeking
goodly
pearls
;
who
when
he
had
found
one
pearl
of
great
price
,
he
went
and
sold
all
that
he
had
and
bought
it
.
▪
Add
hereunto
the
great
support
which
the
faith
and
hope
of
future
glory
continually
offers
unto
his
mind
in
all
the
troubles
and
oppositions
,
which
may
beset
the
way
unto
it
.
We
are
troubled
,
saith
the
Apostle
on
every
side
,
yet
not
distressed
;
we
are
perplext
,
but
not
in
despair
;
persecuted
,
but
not
forsaken
;
cast
down
,
but
not
destroyed
,
2
Cor.
4.7
,
8.
For
our
light
affliction
,
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
,
and
an
eternal
weight
of
glory
.
This
,
saith
he
,
it
worketh
for
us
,
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
.
And
may
the
serious
consideration
of
that
eternal
weight
of
glory
,
which
God
hath
promised
us
in
the
Gospel
,
teach
us
to
fix
our
hearts
upon
it
,
as
the
only
thing
that
can
ease
our
labours
,
quiet
our
minds
,
cure
our
maladies
,
and
remove
the
burdens
of
mortality
.
This
is
the
thing
which
God
himself
,
who
best
knows
what
is
good
for
us
,
and
hath
the
sincerest
love
to
us
,
always
intended
for
our
happiness
:
this
is
the
thing
,
which
Christ
our
Lord
came
down
from
Heaven
to
reveal
unto
us
:
this
is
the
thing
,
which
he
chose
for
himself
(
and
sure
he
knows
what
is
the
best
for
humane
nature
,
being
God
and
man
in
the
same
person
)
He
lived
in
the
constant
view
of
it
,
he
died
to
purchase
it
for
his
followers
;
he
rose
again
,
he
ascended
to
Heaven
,
and
there
abides
,
not
only
to
enjoy
it
himself
,
but
to
open
a
way
for
us
unto
it
,
and
to
prepare
a
place
for
us
.
This
is
the
thing
which
will
supply
all
our
wants
,
which
will
remove
all
imperfections
,
which
will
fully
satisfie
all
our
desires
:
It
is
the
fruition
of
God
himself
,
and
will
transform
us
into
his
image
as
well
in
point
of
immortality
,
as
of
wisdom
,
righteousness
,
and
perfect
holiness
:
for
now
are
we
the
sons
of
God
,
saith
St
John
,
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
,
1
John
3.2
.
Which
blessed
vision
he
of
his
mercy
grant
unto
us
.
FINIS
.
PAg.
21.
lin.
4.
dele
to
.
p.
27.
l.
19.
read
us
such
.
p.
35.
l.
12.
r.
thou
hast
.
p.
41.
l.
5.
r.
is
concerned
.
p.
58.
l.
10.
for
want
r.
war.
p.
67.
l.
5.
for
others
r.
they
.
p.
71.
l.
ult.
r.
discharge
.
p.
72.
l.
21.
r.
abused
.
p.
73.
l.
5.
r.
was
.
p.
84.
l.
20
,
21.
r.
followers
.
p.
96.
l.
12.
for
pine
by
r.
let
slip
.
p.
100.
l.
3.
r.
undertaken
.
p.
125.
l.
21.
r.
keep
unity
.
p.
133.
l.
19.
r.
known
.
p.
144.
l.
26.
r.
are
as
.
p.
149.
l.
3.
r.
this
.
l.
9.
r.
the
love
.
p.
161.
l.
20.
r.
60.
l.
22.
r.
prayed
.
p.
176.
l.
12.
r.
posts
.
p.
204.
l.
26.
r.
proselytes
.
p.
206.
l.
10.
d.
with
.
p.
207.
l.
22.
for
that
r.
it
.
p.
217.
l.
13.
r.
their
.
p.
218.
l.
20.
r.
were
so
notoriously
and
grosly
so
,
that
.
p.
241.
l.
18.
r.
motives
.
p.
245.
l.
22.
r.
their
great
.
p.
263.
l.
7.
d.
eighteenth
.
p.
301.
l.
27.
r.
discover
.
p.
308.
l.
17.
r.
2
Thes.
2.
p.
340.
l.
12.
r.
in
the
fall
of
the.
p.
368.
l.
24.
r.
in
.
p.
381.
l.
3.
r.
unrighteous
.
p.
410.
l.
9.
r.
imprudence
.
p.
417.
l.
15.
r.
he
be
.
p.
424.
l.
7.
r.
be
fit
.
p.
452.
l.
3
,
4.
r.
Mind
this
one
.
p.
459.
l.
7.
r.
indignation
and
wrath
,
tribulation
.
p.
476.
l.
2
,
3
,
4.
r.
themselves
as
means
to
get
it
:
if
he
make
it
his
end
to
promote
and
propagate
a
false
;
if
.
Books
Printed
for
and
sold
by
Richard
Chiswel
.
FOLIO
.
-
SPeed's
Maps
and
Geography
of
Great
Britain
and
Ireland
,
and
of
Foreign
Parts
.
-
Dr
Cave's
Lives
of
the
Primitive
Fathers
.
-
Dr
Cary's
Chronological
Account
of
Ancient
time
.
-
Wanley's
Wonders
of
the
little
World
,
or
History
of
Man
.
-
Sir
Tho.
Herbert's
Travels
into
Persia
,
&c.
-
Holyoak's
large
Dictionary
,
Latin
and
English
.
-
Sir
Rich.
Baker's
Chronicle
of
England
.
-
Causin's
Holy
Court.
-
Wilson's
Compleat
Christian
Dictionary
.
-
Bishop
Wilkin's
Real
Character
,
or
Philosophical
Language
.
-
Pharmacopoeia
Regalis
Collegii
Medicorum
Londinensis
.
-
Judge
Jones's
Reports
in
Common
Law
.
-
Judge
Vaughan's
Reports
in
Common
Law
.
-
Cave
Tabulae
Ecclesiasticorum
Scriptorum
.
-
Hobbes's
Leviathan
.
-
Lord
Bacon's
Advancement
of
Learning
.
-
Sir
W.
Dugdale's
Baronage
of
Engl.
in
2
Vol.
QUARTO
.
-
DR
Littleton's
Dictionary
,
Latin
&
Engl.
-
Bish.
Nicholson
on
the
Church
Catechism
.
-
The
Compleat
Clerk
:
Precedents
of
all
sorts
.
-
History
or
the
late
Wars
of
New
England
.
-
Dr
Outram
de
Sacrificiis
.
-
Bishop
Taylor's
Disswasive
from
Popery
.
-
Garissolius
de
Chr.
Mediatore
.
-
Spanhemii
Dubia
Evangclica
,
2
Vol.
-
Dr
Gibb's
Sermons
.
-
Parkeri
Disputationes
de
Deo
.
-
History
of
the
future
State
of
Europe
.
-
Dr
Fowler's
Defence
of
the
Design
of
Christianity
against
John
Bunnyan
,
1
s.
-
Dr
Sherlock's
Visitation-Serm
.
at
Warrington
.
-
Dr
West's
Assize-Sermon
at
Dorchester
,
1671.
-
Lord
Hollis's
Relation
of
the
Unjust
Accusation
of
certain
French
Gentlemen
charged
with
a
Robbery
,
1671.
6
d.
-
The
Magistrates
Authority
asserted
,
in
a
Sermon
by
James
Paston
.
OCTAVO
.
-
ELborow's
Rationale
upon
the
Eng.
Service
.
-
Burnet's
Vindication
of
the
Ordination
of
the
Church
of
England
.
-
Bishop
Wilkin's
Natural
Religion
.
-
Hardcastle's
Christ
.
Geography
and
Arithm.
-
Ashton's
Apology
for
the
Honours
and
Revenues
of
the
Clergy
.
-
Lord
Hollis's
Vindication
of
the
Judicature
of
the
House
of
Peers
in
the
case
of
Skinner
.
-
—
Jurisd.
of
the
H.
of
Peers
in
case
of
Appeals
.
-
—
Jurisdiction
of
the
House
of
Peers
in
case
of
Impositions
.
-
—
Lett.
about
the
Bish.
Votes
in
Capit.
Cases
.
-
Duporti
Versio
Psalmorum
Graeca
.
-
Grew's
Idea
of
Philological
History
continued
on
Roots
.
-
Spaniards
Conspir
.
against
the
State
of
Venice
.
-
Several
Tracts
of
Mr
Hales
of
Eaton
.
-
Bishop
Sanderson's
Life
.
-
Dr
Tillotson's
Rule
of
Faith
.
-
Dr
Simpson's
Chymical
Anatomy
of
the
Yorkshire
Spaws
;
with
a
Discourse
of
the
Original
of
Hot
Springs
and
other
Fountains
.
-
—
His
Hydrological
Essays
,
with
an
Account
of
the
Allum-works
at
Whitby
,
and
some
Observations
about
the
Jaundice
,
1
s.
6
d.
-
Dr
Cox's
Discourse
of
the
Interest
of
the
Patient
in
reference
to
Physick
and
Physicians
.
-
Organon
Salutis
:
Or
an
Instrument
to
cleanse
the
Stomach
:
with
divers
New
Experiments
of
the
Vertue
of
Tabaco
and
Coffee
:
with
a
Preface
of
Sir
Henry
Blunt
.
-
Dr
Cave's
Prim.
Christianity
,
in
three
Parts
.
-
A
Discourse
of
the
Nature
,
Ends
and
Difference
of
the
two
Covenants
,
1672.
2
s.
-
Ignatius
Fuller's
Sermons
of
Peace
and
Holiness
,
1672.
1
s.
6
d.
-
A
Free
Conference
touching
the
Present
State
of
England
at
home
and
abroad
,
in
order
to
the
designs
of
France
,
1673.
1
s.
-
Bishop
Taylor
of
Confirmation
,
1
s.
6
d.
-
Mystery
of
Jesuitism
,
3d
and
4th
Parts
.
2
s
6
d.
-
Dr
Samway's
Unreasonableness
of
the
Romanists
,
1
s.
6
d.
-
Record
of
Urines
,
1
s.
-
Dr
Ashton's
Cases
of
Scandal
and
Persecution
,
1674.
1
s.
DUODECIMO
.
-
HOdder's
Arithmetick
.
-
Grotius
de
Veritate
Religionis
Christianae
.
-
Bishop
Hacket's
Christian
Consolations
.
VICESIMO
QUARTO
.
-
VAlentine's
Devotions
.
-
Guide
to
Heaven
.
Books
lately
Printed
.
-
GVillim's
Display
of
Herauldry
,
with
large
Additions
.
-
Dr
Burnet's
History
of
the
Reformation
of
the
Church
of
England
,
Fol.
in
2
Vol.
-
Dr
Burlace's
History
of
the
Irish
Rebellion
.
-
Herodoti
Historia
.
Grae.
Lat.
Fol.
-
Cole's
Latin
and
English
Dictionary
,
with
large
Additions
,
1679.
-
William's
Sermon
before
the
Lord
Mayor
,
Octob.
12.
1679.
-
—
Impartial
Consideration
of
the
Speeches
of
the
Five
Jesuits
Executed
for
Treason
.
Fol.
-
Dr
Burnet's
Relation
of
the
Massacre
of
the
Protestants
in
France
.
-
Tryals
of
the
Regicides
,
Octavo
.
-
Mr
James
Brome's
Two
Fast
Sermons
.
-
Dr
Jane's
Fast
Sermon
before
the
House
of
Commons
,
April
11.
1679.
-
Dr
Burnet's
Letter
written
upon
the
Discovery
of
the
late
Plot
,
4ᵒ.
-
Decree
made
at
Rome
,
March
2.
1679.
condemning
some
Opinions
of
the
Jesuits
and
other
Casuists
.
Published
by
Dr
Burnet
,
4ᵒ.
-
Mr
J.
Jame's
Visitation
Serm.
April
9.71
.
4ᵒ.
-
Mr
John
Cave's
Fast
Serm.
on
Jan.
30.79
.
4o.
-
—
His
Assize
Serm.
at
Leicest.
July
31.79
.
4o.
-
—
His
Gospel
preached
to
the
Romans
,
8ᵒ.
-
Certain
Genuine
Remains
of
the
Lord
Bacon
in
Arguments
Civil
,
Moral
,
Natural
,
&c.
with
a
large
Account
of
all
his
works
,
by
Dr
Tho.
Tennison
,
8ᵒ.
-
Dr
Puller's
Discourse
of
the
Moderation
of
the
Church
of
England
,
8ᵒ.
-
The
Original
of
all
the
Plots
in
Christendom
;
with
the
Danger
and
Remedy
of
Schism
:
By
Dr
William
Sawel
,
Master
of
Jesus
Colledge
Cambridge
,
8ᵒ.
-
A
Discourse
of
Supream
Power
and
Common
Right
:
By
Sir
John
Munson
,
Bar.
8ᵒ.
-
Dr
Edw.
Bagshaw's
Discourses
upon
Select
Texts
against
the
Papists
and
Socinians
,
8ᵒ.
-
Mr
Rushworth's
Historical
Collections
:
The
Second
Part.
Fol.
in
2
Volumes
.
-
—
His
large
and
exact
Account
of
the
Tryal
of
the
E.
of
Straf
.
with
all
the
Cicumstances
preliminary
to
,
concomitant
with
,
and
subsequent
upon
the
same
to
his
Death
,
Fol.
-
Remarques
relating
to
the
state
of
the
Church
of
the
3
first
Centuries
,
written
by
A.
Seller
.
-
Speculum
Baxterianum
,
or
Baxter
against
Baxter
,
4ᵒ.
-
The
Country-mans
Physician
.
For
the
use
of
such
as
live
far
from
Cities
,
or
Market-Towns
,
8ᵒ.
-
Dr
Burnet's
Sermon
before
the
Lord
Mayor
upon
the
Fast
for
the
Fire
.
1680.
4o.
-
—
Conversion
and
Persecutions
of
Eve
Cohan
,
a
Person
of
Quality
of
the
Jewish
Religion
,
lately
Baptized
a
Christian
,
4o.
-
—
His
Account
of
the
Life
and
Death
of
the
late
Earl
of
Rochester
,
Octavo
.
-
—
His
Fast
Sermon
before
the
House
of
Commons
,
Decemb.
22.
1680.
-
—
His
Sermon
on
the
30th
of
Jan.
1680/1.
-
—
His
Sermon
at
the
Election
of
the
Lord
Mayor
of
London
,
1681.
-
New
England
Psalms
,
Twelves
.
-
An
Apology
for
a
Treatise
of
Humane
Reason
.
Written
by
M.
Clifford
Esq
Twelves
.
-
The
Laws
of
this
Realm
concerning
Jesuits
,
Seminary
Priests
,
Recusants
,
the
Oaths
of
Supremacy
and
Allegiance
explained
by
divers
Judgments
and
Resolutions
of
the
Judges
;
with
other
Observations
thereupon
,
by
William
Cawley
Esq
Fol.
-
Bishop
Sanderson's
Sermons
.
-
Fowlis
his
History
of
Romish
Conspiracies
,
Treasons
and
Usurpations
,
Fol.
-
Markham's
Perfect
Horseman
,
Octavo
.
-
Dr
Parker's
Demonstration
of
the
Divine
Authority
of
the
Law
of
Nature
and
the
Christian
Religion
,
Quarto
.
-
Dr
Sherlock's
Practical
Discourse
of
Religious
Assemblies
,
Octavo
.
-
A
Defence
of
.
Dr
Stillingfleet's
Unreasonableness
of
Separation
,
Octavo
.
-
The
History
of
the
House
of
Estée
,
the
Family
of
the
Dutchess
of
York
,
Octavo
.
-
Dalton's
Office
and
Authority
of
Sheriffs
,
Fol.
-
Keeble's
Collection
of
Statutes
,
Fol.
-
An
Historical
Relation
of
the
Island
of
CEYLON
in
the
East
Indies
:
together
with
an
account
of
the
detaining
in
Captivity
the
Author
and
divers
other
English-men
now
living
there
,
and
of
the
Authors
miraculous
Escape
:
Illustrated
with
15
Copper
Figures
,
and
an
exact
Map
of
the
Island
.
By
Captain
Robert
Knox
a
Captive
there
near
Twenty
Years
,
Fol.
-
Mr
Hook's
New
Philosophical
Collections
,
Quarto
.
FINIS
.