Imprimatur
,
C.
Alston
R.
P.
D.
Hen.
Episc.
Lond.
a
Sacris
Domesticis
.
October
17.
1685.
THE
LAW
and
EQUITY
OF
THE
GOSPEL
.
OR
THE
Goodness
of
our
Lord
AS
A
LEGISLATOR
.
Delivered
first
from
the
Pulpit
in
Two
plain
Sermons
.
And
now
Repeated
from
the
Press
,
with
others
tending
to
the
same
End
.
To
which
is
added
,
The
Grand
Inquiry
to
be
made
in
These
Inquisitive
Times
;
together
with
The
Resolution
of
Paul
and
Silas
.
AS
ALSO
An
Improvement
of
That
Inquiry
,
Containing
,
in
its
Parts
,
A
Resolution
unto
It self
.
AND
A
Scriptural
Prognostick
of
Jesus
Christ's
Second
Advent
to
Judge
the
World
.
LASTLY
A
Proeservative
against
Ambition
.
By
THOMAS
PIERCE
D.
D.
Chaplain
in
Ordinary
to
his
MAJESTY
,
and
Dean
of
Sarum
.
London
,
Printed
by
S.
Roycroft
for
Robert
Clavell
at
the
Peacock
in
St.
Paul's
Church-yard
.
1686.
A
PREFACE
TO
THE
READER
.
Christian
Reader
,
THô
some
Disputes
are
made
Needful
by
needless
Questions
which
are
raised
by
[
a
](A54843-e430-b)
a
2
Tim.
2.
14.
strife
of
Words
;
and
thô
when
Malice
,
or
Curiosity
,
Carnal
Interest
,
or
Ambition
,
have
brew'd
and
broached
such
Doctrines
,
as
are
dishonourable
to
God
,
and
his
holy
Gospel
,
or
have
a
Tendency
to
the
Ruin
of
Church
and
State
,
The
greatest
Lovers
of
Peace
and
Silence
must
so
dispute
against
the
Former
,
as
by
their
Arguments
to
assert
and
secure
the
Later
;
Thô
the
most
peaceable
Dr.
Hammond
,
[
*
](A54843-e470-b)
*
Iohannes
Oxon
in
vitâ
H.
H.
p.
45.
et
53.
the
Best
of
Men
,
and
[
†
](A54843-e510-b)
†
Humfredus
Sarum
in
Operum
Hammondi
Vol.
4.
p.
853.
The
Divinest
,
(
as
two
eminent
Prelats
have
publickly
stiled
him
from
the
Press
,
)
thought
it
his
Duty
to
be
the
Author
of
more
Disputes
and
Defensatives
,
than
I
and
my
Betters
have
ever
yet
been
,
(
as
his
Controversial
Writings
do
make
apparent
,
his
second
Volume
being
spent
like
the
Eighth
Volume
of
Erasmus
)
yet
't
were
heartily
to
be
w●sh'd
such
powerful
Courses
could
be
taken
,
as
might
prevent
the
every
Cause
and
Occasion
of
them
.
Experience
tells
us
't
is
often
easier
,
by
Obstinate
Silence
to
prevent
,
than
by
Reason
to
confute
,
or
to
shame
an
Error
.
And
next
to
such
a
Resolved
Silence
,
I
know
not
any
better
Preventive
of
needless
Controversies
and
Questions
,
than
our
Medit●●ing
on
Questions
which
are
not
needless
;
But
of
great
Consequence
to
be
asked
,
and
of
greater
Necessity
to
be
Answered
.
And
such
as
to
which
we
ought
to
give
our selves
[
b
](A54843-e620-b)
b
1
Tim.
4.
15.
wholly
.
As
[
c
](A54843-e640-b)
c
Acts
16.
30.
what
we
must
do
that
we
may
be
sav'd
?
What
is
the
certain
[
d
](A54843-e670-b)
d
Matth.
7.
16
,
19
,
20
,
21.
Mark
16.
16.
Diagnostick
whereby
to
judge
without
Sin
of
our selves
,
and
others
?
and
as
well
of
our
present
,
as
future
state
?
What
is
that
we
call
The
Gospel
?
and
wherein
especially
does
It
consist
?
What
is
it
to
be
able
to
[
e
](A54843-e700-b)
e
Eph.
3.
18
,
19.
comprehend
with
all
Saints
,
the
Breadth
,
and
Length
,
and
Depth
,
and
Highth
,
and
so
to
know
the
Love
of
Christ
which
passeth
Knowledge
?
to
know
the
Immensity
of
his
Love
,
expressed
to
us
(
as
by
an
Emblem
,
)
by
all
the
Dimensions
of
the
Cross
he
was
fastned
to
;
Extended
upwards
,
and
downwards
,
and
on
Both
the
sides
of
it
;
a
Type
of
the
Fathomless
love
of
Christ
,
whereof
the
Knowledge
is
supereminent
,
surpassing
and
transcending
All
other
knowledges
in
the
World
.
In
so
much
that
we
may
fitly
espouse
our
Apostles
Resolution
,
[
f
](A54843-e810-b)
f
1
Cor.
2.
2.
Not
to
know
any
thing
in
comparison
of
Jesus
Christ
,
and
Him
Crucified
;
whereby
is
pithily
represented
The
Law
and
Equity
of
The
Gospel
,
which
is
the
Summ
of
All
the
Theology
a
Faithful
Steward
needs
Preach
,
towards
[
g
](A54843-e830-b)
g
1
Tim.
4.
16.
the
Saving
of
himself
,
and
of
Them
that
hear
him
.
And
as
in
the
Days
of
our
Forefathers
,
when
Christian
Simplicity
was
at
its
purest
,
A
vitious
Life
was
justly
reckon'd
,
not
only
the
greatest
,
but
the
worst
Haeresie
in
the
World
;
So
of
Convictions
,
and
Confutations
,
Religious
Practices
were
the
most
Cogent
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
St.
Chrysostom
somewhere
calls
them
,
)
Convincing
Syllogisms
and
Arguments
,
not
to
be
answer'd
by
the
Acutest
,
nor
ever
heartily
gainsaid
by
the
worst
of
men
.
And
therefore
as
Controverted
Doctrines
have
taken
up
much
of
my
Time
pass't
,
so
These
(
I
am
sure
)
are
the
Grand
Requisites
,
which
't
will
be
better
to
advance
for
the
Time
to
come
.
I
easily
guess
what
will
happen
,
to
me
and
others
of
the
Old
Stamp
,
(
the
envied
Friends
and
Disciples
of
Dr.
Hammond
,
)
whilst
we
ingage
in
This
Course
of
Preaching
up
Christ
as
a
Legislator
;
and
of
celebrating
The
Law
,
as
well
as
the
Equity
of
The
Gospel
;
of
walking
evenly
in
our
Doctrines
'twixt
two
Extremes
;
to
wit
Socinians
on
the
one
side
,
and
Solifidians
on
the
other
.
Even
the
same
that
befell
the
Antient
Fathers
of
the
Church
;
who
for
distinguishing
the
Persons
or
Subsistences
of
the
Deity
,
were
called
Tritheites
and
Arians
by
the
Followers
of
Sabellius
;
and
yet
were
called
Sabellians
too
,
both
by
the
Tritheites
and
the
Arians
,
for
not
dividing
the
very
Substance
,
or
the
Deity
it self
.
So
for
teaching
that
our
Saviour
did
consist
of
two
Natures
,
they
were
branded
as
Nestorians
by
the
whole
Sect
of
the
Eutychians
;
and
yet
were
stiled
Eutychians
too
by
all
the
Gang
of
the
Nestorians
,
for
asserting
that
our
Saviour
was
no
more
than
one
Person
.
After
the
very
same
manner
;
We
,
for
holding
the
Necessity
of
impartial
Obedience
to
Christ's
Commands
,
and
(
by
consequence
unavoidable
)
a
Necessity
of
Good
Works
,
as
Part
of
the
means
of
our
being
saved
,
do
commonly
pass
for
Socinians
in
the
Rash
Censure
of
Solifidians
;
and
yet
are
accompted
Solifidians
by
the
like
Rashness
of
the
Socinians
,
for
our
disclaiming
All
Merit
in
our
Obedience
and
Good
Works
,
as
to
the
making
Satisfaction
to
the
Justice
of
God
for
our
Transgressions
;
and
for
desiring
with
St.
Paul
,
To
be
found
only
in
Christ
,
not
having
our
own
Righteousness
,
But
That
which
is
of
God
by
Faith
.
But
we
must
not
be
afraid
to
assert
and
propagate
The
Truth
,
because
there
are
who
infer
it
from
diverse
Falshoods
;
Nor
may
we
dishonestly
let
it
go
,
for
other
mens
holding
it
in
unrighteousness
.
For
for
us
to
the
Christians
should
now
begin
to
dogmatize
,
That
there
are
Three
distinct
Gods
,
(
the
Father
,
Son
,
and
Holy
Ghost
,
)
because
The
Jews
and
The
Mahomedans
do
constantly
hold
there
is
but
ONE
.
I
shall
therefore
so
order
the
following
Parts
of
my
Design
,
betwixt
the
Enemies
of
Truth
upon
either
side
,
as
to
hazard
the
displeasure
of
both
Extreams
.
But
yet
because
I
am
convinc'd
by
the
best
Searches
I
can
make
,
That
the
preaching
up
of
Faith
in
its
vulgar
Notions
,
hath
been
generally
the
Cause
of
such
a
Carnal
Security
,
as
hath
shrunk
up
those
Sinews
of
Vertuous
Living
,
wherein
the
strength
of
Religion
doth
chiefly
stand
;
and
that
Men
are
made
Infidels
(
not
to
say
Atheists
)
in
their
practice
,
by
no
means
more
,
than
by
their
Errours
about
the
Nature
and
the
great
Privilege
of
the
Gospel
,
and
so
of
their
Belief
in
the
Lord
Jesus
Christ
;
I
shall
give
such
a
Byass
to
my
ensuing
Meditations
,
as
may
incline
them
most
strongly
to
the
Advantages
of
Obedience
,
and
strict
Converse
.
Whether
by
solving
such
Objections
,
as
still
remain
to
be
Consider'd
;
or
by
the
clearing
of
such
Scriptures
,
as
men
have
Appetites
to
obscure
;
or
by
shewing
the
Agreement
,
of
such
as
may
seem
to
contradict
,
or
else
by
pointing
at
such
Instructions
,
as
all
the
Premisses
put
together
shall
chance
to
yield
us
.
And
this
I
shall
do
,
if
God
permit
upon
some
future
Opportunities
;
if
This
I
presently
lay
hold
on
shall
prove
as
worthy
of
Acceptation
,
as
by
Me
it
is
well-intended
.
That
it
may
,
I
think
fit
to
premise
before-hand
This
Declaration
:
That
if
in
any
Thing
I
have
spoken
,
I
seem
to
have
spoken
somewhat
Austerely
;
I
have
not
done
it
with
any
particular
Reflections
,
upon
any
man's
Person
,
alive
,
or
dead
.
My
Propositions
are
Universal
,
as
well
as
True
;
and
my
Severities
to
the
Guilty
lye
All
in
common
.
As
many
as
find
themselves
concern'd
,
may
make
their
personal
and
their
private
Applications
of
my
Reproofs
;
so
as
they
carry
it
in
their
Memories
,
that
I
have
made
None
at
all
.
For
the
longer
I
live
,
the
more
I
am
of
this
Opinion
,
that
Truth
it self
may
be
asserted
,
and
Questions
about
it
decided
also
,
without
reflecting
upon
the
Persons
(
thô
we
must
intimate
the
Parties
)
from
whom
we
differ
.
And
here
I
am
tempted
to
take
Occasion
(
where
None
is
offer'd
)
to
tell
my
Reader
for
his
Service
,
(
if
I
can
rightly
apprehend
it
,
)
that
when
I
am
now
and
then
consulted
by
a
young
Student
in
Divinity
,
and
a
Candidate
for
the
Priesthood
,
what
kind
of
Cynosure
he
shall
steer
by
,
when
he
is
newly
launching
forth
in
the
vast
Ocean
of
Theology
;
I
do
not
presently
direct
him
,
(
as
Dr.
Steward
at
St.
Germans
directed
Me
,
)
to
begin
with
Vincentius
Lirinensis
;
to
proceed
with
Baronius
and
The
Magdeburgenses
;
Then
with
the
Fathers
of
the
Church
for
the
first
Three
hundred
years
;
Nor
do
I
presently
ingage
him
in
the
Learned
and
Elaborate
and
laudable
Method
of
Mr.
Dodwell
,
whose
Parts
,
and
Piety
,
his
Patience
,
and
his
Pains-taking
,
many
Theologues
may
imitate
,
but
few
can
equal
;
But
first
I
tell
him
,
that
the
shortest
and
surest
way
,
whereby
to
make
himself
a
sufficient
and
sound
Divine
,
is
(
next
to
his
reading
and
revolving
the
Word
of
God
,
)
to
study
the
Works
of
Dr.
Hammond
;
beginning
with
his
Annotations
,
at
least
with
his
Paraphrase
on
the
New
Testament
,
His
Practical
Catechism
,
and
His
Book
of
Fundamentals
.
For
I
have
been
long
of
this
Opinion
;
that
He
whose
important
Office
it
is
,
to
be
a
Leader
of
other
men
in
the
Way
of
Truth
,
and
either
not
at
all
to
err
,
or
else
to
err
as
inoffensively
,
as
't
is
possible
for
him
to
do
in
a
state
of
Frailty
,
will
find
it
Safest
to
be
a
Follower
of
the
most
Excellent
Dr.
Hammond
,
who
(
if
any
man
ever
was
)
was
a
Circumspect
Follower
of
Jesus
Christ
.
To
whom
be
Glory
for
ever
and
ever
.
ERRATA
.
PAge
13.
line
17.
read
dear
.
and
l.
18.
r.
dearer
.
p.
14.
l.
12.
after
of
r.
That
.
p.
27.
l.
3.
in
marg.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
31.
l.
5.
from
the
bottom
,
r.
Receive
.
p.
53.
l.
2.
from
the
bottom
,
r.
Good
.
p.
103.
l.
10.
in
marg.
r.
c.
47.
p.
106.
l.
9.
r.
streight
.
and
l.
18.
after
Them
r.
in
.
p.
110.
l.
17.
after
option
r.
to
be
.
p.
119.
l.
18.
r.
Six
and
twentieth
.
p.
126.
l.
5.
in
marg.
r.
tra
.
p.
216.
l.
11.
for
at
r.
of
.
p.
253.
l.
3.
from
the
bottom
,
r.
art
.
p.
277.
l.
9.
r.
most
Congregations
do
consist
.
p.
280.
l.
10.
after
elegantly
r.
call's
it
.
p.
313.
l.
4.
after
Spouse
)
r.
we
are
.
p.
331.
l.
19.
after
or
,
blot
out
to
.
p.
423.
l.
7.
after
near
add
to
.
p.
431.
l.
17.
r.
Modrevius
.
p.
433.
l.
14.
dele
The.
p.
434.
l.
18.
after
and
dele
The.
p.
485.
l.
12.
r.
promised
.
p.
571.
l.
18.
r.
especially
.
p.
704.
l.
1.
after
is
r.
many
thousand
.
THE
NECESSITY
OF
WEARING
THE
Yoke
of
Christ
.
JOHN
XIII
.
13.
Ye
call
me
Master
and
Lord
,
and
ye
say
well
,
for
so
I
am
.
§
1.
THat
we
may
see
how
well
the
Text
may
be
made
suitable
to
the
Time
,
both
to
the
Day
of
the
Month
,
and
to
the
Buis'ness
of
the
Day
,
we
shall
do
well
do
bear
in
mind
,
throughout
the
Tenor
of
my
Discourse
,
that
our
Saviour's
last
Supper
did
consist
of
two
parts
.
There
was
a
Coena
,
and
a
Post-Coenium
:
which
we
may
fitly
enough
express
,
by
calling
them
the
first
,
and
the
second
Course
.
Our
Saviour
rose
from
the
first
,
to
wash
and
wipe
his
Disciples
Feet
,
(
v.
5.
)
which
as
soon
as
he
had
done
,
he
sat
him
down
unto
the
second
,
(
v.
12.
)
And
then
designing
to
institute
the
tremendous
Sacrament
of
his
Body
,
he
prepared
his
Communicants
with
these
words
following
,
(
v.
13.
)
Ye
call
me
Master
and
Lord
,
and
ye
say
well
,
for
so
I
am
.
The
word
Lord
,
and
the
word
Master
do
so
agree
in
the
Translation
,
and
yet
in
the
Original
do
so
much
differ
,
that
we
must
bring
in
the
Greek
to
explain
the
English
,
or
else
we
shall
miss
of
its
full
Importance
.
§
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
word
which
refers
to
Power
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
word
which
relates
to
Knowledge
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
properly
signifies
Authority
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
properly
signifies
to
Teach
.
Our
blessed
Saviour
is
the
first
in
his
Kingly
Office
,
and
the
second
in
his
Prophetical
.
He
is
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
a
Lord
,
to
protect
and
govern
;
He
is
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
a
Master
,
to
direct
and
teach
us
;
And
Both
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
such
a
degree
of
supereminence
,
as
is
not
common
to
him
with
others
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
THE
Lord
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
THE
Master
.
In
as
much
as
he
is
the
Lord
,
we
are
to
serve
in
his
House
;
And
in
as
much
as
he
is
the
Master
,
we
are
to
learn
in
his
School
.
He
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Lord
,
to
stretch
his
Scepter
over
our
Hearts
;
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Master
,
to
light
his
Candle
within
our
Heads
.
As
a
Master
,
he
instructs
us
to
know
our
Duties
;
but
as
a
Lord
,
he
commands
us
to
do
them
also
.
He
is
proposed
to
us
as
Both
,
for
our
Observance
and
Imitation
.
That
looking
on
him
as
our
Lord
,
we
may
be
humble
;
and
taking
after
him
as
our
Master
,
we
may
be
wise
.
§
3.
And
this
which
helps
us
to
Understand
,
may
help
us
also
to
divide
,
and
apply
the
Text.
For
First
of
all
,
If
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
properly
signifies
a
Lord
,
whose
Prerogative
it
is
to
Command
and
Rule
us
;
then
must
we
pay
him
a
strict
obedience
,
in
as
much
as
we
are
his
Subjects
,
or
as
being
his
Soldiers
,
and
Servants
too
.
(
Such
as
promised
in
our
Baptism
to
fight
manfully
under
his
Banner
.
)
Secondly
,
If
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
properly
signifies
a
Master
,
whose
property
it
is
to
instruct
and
teach
us
;
then
do
we
owe
him
obedience
too
,
as
being
his
Followers
and
Disciples
,
placed
under
his
Discipline
,
and
trained
up
in
his
School
.
Thirdly
,
It
follows
by
way
of
Inference
from
two
expressions
in
the
Text
,
(
towit
the
first
,
and
the
last
,
)
that
he
is
not
only
to
be
called
our
Lord
and
Master
,
but
to
be
seriously
received
and
own'd
as
such
.
For
mark
the
manner
in
which
he
speaks
.
Ye
call
me
Lord
,
and
ye
call
me
Master
;
and
in
that
ye
say
well
,
because
what
ye
call
me
,
I
truly
am
.
But
to
say
well
,
is
one
thing
;
and
to
do
well
,
another
.
And
therefore
because
I
truly
am
what
ye
call
me
,
be
you
as
truly
what
you
pretend
.
If
I
your
Lord
and
your
Master
have
washed
your
feet
,
remember
then
to
do
as
ye
have
me
for
an
Example
,
and
see
that
ye
wash
oneanothers
feet
.
If
they
have
called
me
Belzebub
,
who
am
the
Master
of
the
House
;
how
much
more
should
such
as
You
(
who
are
but
some
of
my
Houshold
)
be
content
to
be
called
as
bad
,
or
worse
?
In
the
two
first
of
these
Particulars
we
have
the
Doctrin
of
the
Text
;
and
in
the
last
we
see
the
Use.
Not
an
Use
of
my
framing
,
but
such
as
the
Author
of
the
Text
was
pleas'd
himself
to
draw
from
it
for
our
Instruction
.
§
4.
The
Result
of
the
Doctrin
is
briefly
this
.
That
we
must
not
expect
to
live
as
Libertines
under
Christ
,
who
is
not
only
our
Elder
Brother
,
to
make
us
partakers
of
his
Inheritance
;
but
our
Lord
and
our
Master
,
to
make
us
obedient
to
his
Commands
.
Not
our
Lord
only
to
Save
us
,
but
especially
our
Lord
to
be
served
by
us
.
Nor
our
Master
only
to
teach
us
by
the
Veracity
of
his
Doctrin
,
but
more
especially
to
reform
us
by
the
convincingness
of
his
Life
.
Our
Lord
and
Master
in
the
Text
hath
such
a
twofold
Importance
,
as
comes
to
one
and
the
same
end
in
the
Application
.
We
may
distinguish
the
Notions
,
but
must
not
separate
or
divide
them
.
They
must
be
coupled
in
my
Discourse
,
as
here
they
are
in
the
Subject
of
it
.
For
as
Scholars
of
Christ
,
we
ought
to
imitate
his
Example
;
which
how
can
we
do
,
unless
as
Servants
of
Christ
,
we
obey
his
Will
?
When
[
*
](A54843-e4670-b)
*
Acts
1.
1.
Iesus
began
both
to
do
,
and
to
teach
,
he
taught
according
to
what
he
did
.
As
were
his
Precepts
,
and
his
Doctrin
,
such
exactly
was
his
Life
,
and
his
Conversation
.
He
led
his
Life
by
the
Rule
of
the
Moral
Law
;
by
his
perfect
obedience
unto
which
,
he
was
pleased
to
blunt
the
edge
,
and
to
abate
the
Rigour
of
it
.
So
that
't
is
absolutely
Impossible
for
us
to
follow
his
Example
,
unless
by
yielding
our
Obedience
to
his
Commands
.
We
cannot
embrace
him
as
a
Master
,
unless
we
receive
him
as
a
Lord
too
.
§
5.
And
with
this
I
am
desirous
to
fill
my
Readers
so
much
the
rather
,
because
I
take
it
to
be
a
point
,
concerning
which
as
it
is
dangerous
,
so
it
is
easie
for
us
to
err
.
And
so
much
the
easier
,
because
it
is
acceptable
and
pleasant
to
the
natural
Appetites
of
the
flesh
,
to
look
on
Christ
as
a
Redeemer
,
but
nothing
else
.
To
entertain
him
as
a
Lamb
,
fit
to
be
fed
upon
at
his
Table
,
whereby
we
may
be
nourished
to
Life
Eternal
;
But
not
at
all
as
a
Shepherd
to
guide
and
govern
us
,
and
by
the
strictness
of
his
Discipline
,
to
keep
us
from
straying
out
of
his
Pastures
.
For
let
us
look
a
little
within
us
,
and
examin
our
own
hearts
by
our
own
experience
.
Do
we
not
naturally
esteem
it
an
happy
Thing
,
to
have
as
much
of
this
World
as
we
know
what
to
do
with
?
as
much
as
we
can
sacrifice
to
all
our
Senses
?
to
live
in
as
great
a
superfluity
of
Sports
and
Pleasures
,
as
a
Tiberius
can
in
joy
,
or
a
Petronius
think
of
?
And
(
when
we
are
deeply
run
in
debt
by
our
expenseful
Sensualities
)
to
have
all
our
Debts
paid
out
of
Another
man's
purse
,
all
our
recknings
made
even
,
Acquittances
put
into
our
hands
,
and
nothing
more
required
to
be
done
on
our
parts
,
than
to
believe
we
owe
nothing
,
and
that
if
by
continuing
in
our
Exorbitant
expences
we
plunge
our selves
in
new
Debts
,
they
shall
all
be
discharged
out
of
the
very
same
Treasure
?
Nay
,
is
it
not
yet
a
more
pleasing
Error
,
a
more
delicious
kind
of
mistake
and
madness
,
to
think
our
Debts
were
all
remitted
before
we
were
able
to
contract
them
?
And
then
with
a
greater
force
of
Reason
,
Are
we
not
apt
to
look
on
Them
(
I
do
not
say
as
the
most
rational
,
but
)
as
the
most
comfortable
Preachers
,
who
bring
us
Tidings
even
from
Heaven
,
that
all
our
Duties
are
done
already
by
Another
man's
obedience
in
our
behalf
?
that
all
our
Sins
are
discounted
by
Another
man's
Sufferings
?
all
our
Punishments
inflicted
upon
Another
man's
Shoulders
?
And
that
't
is
safe
for
us
to
Sin
,
upon
condition
we
despair
not
of
being
pardon'd
,
but
believe
without
doubting
that
we
were
justified
from
Eternity
,
and
that
our
Sins
were
all
forgiven
before
they
could
possibly
be
committed
?
not
only
all
the
Sins
that
are
,
but
all
that
shall
be
?
§
6.
I
need
not
say
who
they
are
,
by
whom
this
Carnal
Christianity
is
preach't
and
printed
;
Nor
can
we
choose
but
confess
,
that
to
the
men
who
have
embraced
this
present
world
,
as
did
Demas
,
(
the
men
who
are
afraid
there
is
a
Heaven
,
because
it
infers
there
is
a
Hell
too
,
the
men
who
live
after
the
flesh
,
and
most
pretend
unto
the
Spirit
,
the
men
who
pray
and
despise
dominion
,
the
men
who
praise
God
and
defraud
their
Neighbour
,
)
it
is
an
admirably
pleasant
and
gladsom
Doctrin
.
And
this
I
take
to
be
the
Reason
,
why
so
much
of
the
Libertine
doth
shew
it self
with
bare
face
in
the
Christian
world
.
For
what
the
Sons
of
Disobedience
do
think
most
pleasant
,
they
do
passionately
desire
to
have
most
true
.
All
their
Wits
are
set
on
work
to
find
our
Arguments
and
Reasons
,
whereby
to
evince
it
,
and
make
it
good
.
What
soever
they
feed
upon
is
so
exceedingly
fermented
by
this
four
Leven
,
that
the
wholsomest
of
meats
is
made
to
nourish
their
Disease
;
and
none
so
much
,
as
the
Bread
of
Life
.
Even
Sermons
and
Sacraments
are
most
perverted
to
their
destruction
.
And
therefore
the
Tendency
of
Opinions
ought
to
be
diligently
Weigh'd
.
For
when
men's
Opinions
in
Religion
are
gratifications
to
the
Flesh
,
and
when
they
are
Servants
to
those
Opinions
,
and
transported
with
the
pleasure
of
being
Such
,
there
is
hardly
any
passage
in
all
the
Scriptures
,
which
they
will
not
prevail
with
to
sound
that
way
.
But
seeing
the
Ioy
and
Contentment
which
is
wont
to
arise
from
a
pleasing
Falshood
,
is
but
like
the
Ioy
of
Hypocrites
,
exceeding
[
*
](A54843-e6130-b)
*
Job
20.
5.
short
,
and
cannot
last
any
longer
than
a
Natural
man's
life
,
(
which
,
if
it
continue
till
he
is
old
,
is
much
too
young
to
be
but
the
childhood
of
Aeternity
,
)
we
ought
to
look
upon
Them
as
our
surest
Friends
,
who
are
so
curteously
severe
,
as
to
awaken
us
out
of
our
Reverie
;
not
permitting
us
to
go
on
in
our
merry
Dream
,
for
fear
it
prove
a
dead
sleep
by
long
continuance
,
whose
danger
will
not
be
discern'd
,
until
we
awake
in
Another
world
.
§
7.
They
indeed
do
say
truth
,
who
say
that
Christ
is
our
Saviour
,
our
Sacrifice
,
our
Elder
Brother
,
and
our
Advocate
,
and
that
by
him
we
are
redeemed
from
the
Curse
of
the
Law
;
(
Gal.
3.
13.
)
But
nothing
hurts
more
than
Truth
it self
,
when
't
is
not
solidly
and
wholly
,
but
only
partially
deliver'd
.
And
they
say
not
the
whole
Truth
,
until
they
add
this
unto
all
the
rest
,
that
Christ
is
our
[
a
](A54843-e6490-b)
a
Joh.
13.
13
,
14.
Master
,
our
[
b
](A54843-e6510-b)
b
Joh.
13.
34.
Gal.
6.
2.
Lawgiver
,
our
[
c
](A54843-e6530-b)
c
Rev.
19.
16.
King
,
and
our
[
d
](A54843-e6550-b)
d
Mic.
5.
1.
Iudge
;
and
that
he
came
not
to
abrogate
,
but
to
perfect
the
Law
.
To
fulfil
it
,
saith
the
English
;
To
fill
it
up
,
saith
the
Greek
;
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
word
,
Matth.
5.
17.
Hence
therefore
I
shall
argue
the
obligation
lying
upon
us
,
that
we
exceed
the
Iews
as
much
,
by
our
obeying
the
moral
Law
,
as
They
did
us
,
by
their
obeying
the
Ceremonial
.
And
this
I
shall
do
by
three
such
steps
or
Degrees
,
as
may
serve
for
three
Rounds
of
a
Iacob's
Ladder
;
whose
Bottom
,
although
it
touch
the
Earth
,
yet
it
reacheth
at
the
Top
within
the
Heavens
.
§
8.
First
,
If
Christ
were
nothing
more
than
our
Lord
and
Master
,
we
must
be
concluded
to
be
his
Servants
;
because
they
are
Relative
and
Correlative
,
which
do
mutually
infer
the
one
the
other
.
And
were
we
nothing
more
to
him
than
hired
Servants
,
we
could
not
sure
but
be
obliged
to
do
his
work
:
which
is
not
only
to
believe
he
is
true
,
and
righteous
,
and
will
pay
us
the
wages
which
he
hath
promis'd
;
But
(
over
and
above
)
it
is
to
come
when
he
calls
,
to
go
when
he
sends
,
and
to
do
what
he
bids
us
,
without
exception
,
or
delay
.
For
was
it
ever
yet
the
work
of
an
hired
Servant
,
to
believe
that
his
Master
is
an
honest
meek
man
,
who
first
will
suffer
himself
with
patience
to
be
abused
by
his
Servant
,
and
then
besides
his
forgiveness
,
will
give
him
also
a
great
Reward
?
No.
'T
is
the
keeping
of
his
Commandments
which
is
the
Doing
of
his
work
;
And
that
is
strictly
recommended
by
Christ
himself
,
as
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
touchstone
whereby
to
judge
what
we
are
;
whether
loving
,
or
faithful
,
or
knowing
Servants
.
If
loving
Servants
,
we
will
keep
his
Commandments
,
Iohn
14.
15.
If
faithful
Servants
,
we
will
be
sure
to
do
whatsoever
he
commands
us
,
Iohn
15.
14.
If
knowing
Servants
,
and
such
as
know
that
we
know
him
,
his
best
beloved
Servant
tells
us
,
we
will
keep
his
Commandments
,
1
Iohn
2.
3.
Still
the
keeping
his
Commandments
is
as
't
were
the
great
Vein
,
carrying
spirits
and
life
throughout
the
Body
of
the
Gospel
,
that
is
,
Health
and
Salvation
to
them
that
read
it
.
Let
men
write
never
so
much
;
let
them
Dispute
never
so
well
for
the
cause
of
Christ
;
or
let
them
preach
never
so
often
;
this
at
last
will
be
the
product
and
Sum
of
All
,
Fear
God
,
and
keep
his
Commandments
.
And
therefore
keeping
of
his
Commandments
,
which
is
the
doing
of
his
work
,
is
every
where
set
before
us
as
the
only-sufficient
Proof
,
or
Demonstration
,
that
we
do
not
only
call
him
our
Lord
and
Master
,
but
that
we
practically
receive
him
as
truly
such
.
But
this
is
not
all
.
§
9.
For
he
is
such
a
Lord
and
Master
,
as
deserves
more
of
us
than
bare
obedience
;
in
as
much
as
he
hath
not
only
hired
us
,
but
hath
bought
us
out-right
.
So
said
St.
Paul
to
his
Corinthians
,
We
are
not
our
own
,
for
we
are
bought
with
a
Price
.
And
therefore
if
he
had
been
pleas'd
,
he
might
justly
of
Servants
have
made
us
Slaves
.
Lord
!
how
exactly
should
we
be
dutiful
to
this
our
Master
,
if
we
would
only
do
for
him
,
as
we
would
that
our
Servants
should
do
for
us
?
we
look
for
absolute
,
impartial
,
universal
obedience
,
from
a
Servant
only
hired
from
year
to
year
.
And
sure
much
more
from
such
a
Servant
,
as
is
bound
in
an
Apprentiship
for
six
or
seven
.
Much
more
yet
from
such
a
Servant
,
as
we
have
bought
out
of
the
Gallies
,
and
dearly
paid
for
,
and
made
as
much
our
Peculium
,
as
either
our
Sheep
,
or
our
Oxen
,
or
as
the
Furniture
of
our
House
.
But
now
the
blessed
Lord
and
Master
speaking
to
us
in
my
Text
,
hath
bought
us
all
from
what
is
worse
than
the
Turkish
Gallies
;
even
as
much
as
a
Lake
of
Fire
and
Brimstone
is
worse
than
a
Sea
of
Salt
and
Water
.
Nor
must
we
serve
him
the
less
(
with
the
Antinomians
,
)
but
rather
the
more
for
our
being
bought
:
because
being
bought
,
we
cannot
possibly
be
our
own
;
And
sure
the
less
we
are
our
own
,
the
more
we
must
needs
be
his
that
bought
us
;
He
having
bought
and
deliver'd
us
out
of
the
hands
of
our
Enemies
,
as
well
to
the
end
that
we
might
[
*
](A54843-e8150-b)
*
Luke
2.
74.
serve
him
,
as
to
the
end
that
we
might
be
safe
.
He
bought
us
for
his
own
sake
,
as
well
as
ours
.
We
indeed
were
deer
to
him
,
but
he
was
deerer
unto
himself
.
The
very
Disgraces
which
he
suffer'd
as
having
a
Tendency
to
our
Good
,
were
first
and
chiefly
suffer'd
by
him
as
having
a
Tendency
to
his
Glory
.
And
however
he
intends
our
present
Good
,
in
order
to
our
Future
Glory
;
yet
he
intends
our
Glory
too
,
so
far
forth
as
't
is
in
order
,
and
subordination
unto
his
own
.
So
that
if
when
he
bought
us
,
and
made
us
His
,
he
aymed
sooner
at
his
own
Glory
,
than
our
Salvation
,
it
cannot
but
follow
from
that
supposal
,
he
aymed
sooner
at
our
Salvation
from
the
Tyranny
of
Sin
,
than
from
the
Torments
of
Hell
as
the
wages
of
it
.
And
this
he
did
as
for
his
own
sake
,
so
very
particularly
for
ours
.
I
say
for
ours
;
because
the
Torments
of
Hell
could
not
possibly
come
neer
us
,
were
it
not
for
the
Tyranny
and
Filth
of
Sin
.
When
men
do
sin
as
with
a
[
*
](A54843-e8500-b)
*
Isa.
5.
18.
Cartrope
,
(
to
use
the
Phrase
of
the
Prophet
Esa
,
)
with
the
strength
of
the
Cartrope
,
they
draw
Hell
to
them
.
But
especially
for
his
own
;
because
the
Tyranny
of
Sin
is
an
impudent
Rebellion
against
his
Will
,
and
immediately
tendeth
to
his
Dishonour
;
whereas
the
Torments
of
Hell
are
great
Discouragements
from
Sin
,
and
executions
of
vengeance
on
them
that
do
it
.
Hell
is
God's
Bridewell
,
or
House
of
Correction
;
but
Sin
is
that
Tyrant
which
drags
us
thither
.
Hell
is
God's
Creature
,
but
Sin
is
Satan's
.
The
Torments
of
Hell
are
extreamly
useful
,
as
well
to
satisfie
the
Iustice
,
as
to
set
forth
the
Glory
of
our
Creator
;
whereas
the
Tyranny
of
Sin
doth
oppose
itself
against
Both.
In
so
much
that
the
Reasons
are
great
,
and
many
,
why
we
are
bought
with
a
Price
by
our
Lord
and
Master
,
that
we
might
live
in
obedience
to
Him
that
bought
us
.
Sin
was
the
object
of
his
Hatred
,
for
being
the
subject
of
his
Dishonour
;
And
therefore
the
Scope
of
our
Saviour's
Purchase
,
was
rather
to
purifie
,
than
to
forgive
us
,
although
it
was
to
forgive
us
too
.
To
forgive
in
the
second
place
,
thô
to
purifie
in
the
first
.
According
to
the
Method
St.
Peter
us'd
in
his
Preaching
;
Repent
and
be
converted
,
that
your
Sins
may
be
blotted
out
,
(
Acts
3.
19.
)
Without
Repentance
and
Conversion
,
no
such
Blessing
as
Forgiveness
can
ever
be
.
§
10.
But
neither
is
This
the
greatest
Title
,
our
Saviour
hath
to
his
being
our
Lord
and
Master
.
For
as
he
hath
not
only
hired
,
but
bought
us
out-right
,
so
neither
hath
he
bought
us
with
any
Corruptible
things
,
as
Silver
,
or
Gold
,
or
pretious
Stones
,
but
with
his
own
most
pretious
Blood
,
1
Pet.
1.
18
,
19.
Now
had
we
been
People
never
so
lovely
,
or
been
worth
never
so
much
,
he
could
not
have
bought
us
with
more
expense
;
He
could
not
have
paid
at
a
Deerer
Rate
;
even
Almightiness
itself
could
not
have
given
more
for
Us.
For
he
that
bought
us
was
the
Word
,
the
Word
that
was
in
the
Beginning
,
the
Word
that
was
with
God
,
the
Word
that
was
God
,
the
Word
by
whom
all
things
were
made
,
(
John
1.
3.
)
And
sure
the
Word
that
was
God
,
was
Almightiness
itself
;
Add
He
it
was
who
gave
himself
for
us
,
(
Tit.
2.
14
)
And
more
than
Himself
he
could
not
give
.
For
of
him
,
and
through
him
,
and
to
him
are
all
things
,
Rom.
11.
36.
&
Heb.
2.
10.
§
11.
Lord
!
by
how
many
Rights
and
Titles
,
may
He
pretend
to
our
obedience
when
he
commands
us
?
All
the
Relations
of
sub
and
supra
are
made
use
of
in
Scripture
for
our
Conviction
.
Not
only
here
in
This
Text
,
is
he
said
to
be
our
Lord
,
and
we
his
Servants
;
He
our
Master
,
and
we
his
Scholars
;
But
he
is
every
thing
to
us
(
in
other
passages
of
Scripture
)
which
may
oblige
us
to
the
Love
,
and
the
Service
of
him
.
He
(
for
Example
)
is
our
Head
,
and
we
his
Members
.
He
our
Bridegroom
,
and
we
his
Spouse
.
He
is
our
Shepherd
,
and
we
the
Sheep
of
his
Pasture
.
He
our
Everlasting
Father
,
and
we
his
Children
.
He
our
King
,
and
we
his
Subjects
.
He
is
our
God
,
and
we
his
People
.
He
our
Potter
,
and
we
his
Clay
.
He
our
Creator
,
and
we
the
work
of
his
hands
.
And
as
if
all
this
together
were
hardly
enough
to
indear
him
to
us
,
He
is
also
our
Redeemer
,
and
we
the
Price
of
his
Blood
.
Now
to
what
purpose
,
or
for
what
reason
,
should
our
Saviour
be
said
to
be
All
this
to
us
throughout
the
Scriptures
,
unless
it
were
to
afford
us
this
general
Lesson
,
That
whatsoever
can
be
due
,
in
any
measure
,
from
any
Inferiour
to
a
Superiour
,
of
any
Quality
or
Degree
,
the
same
is
due
in
perfection
,
and
out
of
all
measure
,
from
Us
to
Christ
.
In
one
Capacity
our
Love
,
our
Fear
in
another
,
our
veneration
in
a
third
,
our
meek
submission
in
a
fourth
,
our
delectation
in
a
fift
,
our
admiration
in
a
sixt
,
our
perfect
dependence
in
a
seventh
,
and
our
absolute
obedience
in
every
one
.
'T
would
be
a
profitable
Impertinence
(
if
an
Impertinence
)
to
insist
on
this
Last
,
from
every
one
of
our
Saviour's
Relations
to
us
.
But
not
to
run
out
beyond
the
time
which
is
allow'd
for
this
Service
,
I
shall
press
it
no
farther
,
than
the
Text
and
the
Context
will
give
me
warrant
.
§
12.
First
then
let
us
consider
,
that
seeing
our
Saviour
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Master
to
Teach
,
and
to
Instruct
us
;
nor
only
so
,
but
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Lord
,
to
Command
,
and
Govern
us
;
It
is
not
only
our
Duty
,
to
learn
the
knowledge
of
his
Doctrin
,
as
his
Disciples
;
but
withal
as
his
Servants
,
we
must
yield
obedience
to
his
Commands
.
For
if
we
follow
him
as
a
Master
sent
to
principle
,
and
teach
us
,
and
nothing
else
;
so
that
as
Scholars
of
his
School
we
hold
his
sentiments
or
tenets
,
and
entertain
his
Propositions
as
sure
and
certain
,
but
go
no
farther
;
what
then
do
we
more
by
way
of
Reverence
to
Christ
,
than
the
several
Sectaries
of
the
world
to
the
several
Authors
of
their
Opinions
,
whether
their
opinions
are
true
,
or
false
?
shall
we
be
followers
only
of
Christ
,
as
they
of
Geneva
are
of
Calvin
,
or
as
they
of
Helvetia
do
follow
Zuinglius
,
or
as
they
of
Saxony
follow
Luther
,
or
as
the
brethren
of
Scotland
do
follow
Knox
?
shall
we
be
factious
only
for
Christ
,
as
the
Franciscans
are
for
Scotus
,
and
the
Dominicans
for
Aquinas
?
Nay
shall
we
follow
Christ
no
otherwise
,
than
as
the
Stoicks
did
Zeno
,
or
the
Academicks
,
Plato
?
or
as
Iulian
did
Iamblicus
,
and
the
old
Magi
,
Zoroastres
?
shall
we
think
we
are
Christians
good
enough
to
serve
turn
,
for
having
been
baptiz'd
in
the
name
of
Christ
,
and
for
historically
believing
his
holy
Gospel
?
the
very
Scholars
of
Pythagoras
were
most
exactly
of
his
Creed
,
and
great
Admirers
of
his
Philosophy
,
and
perfectly
led
by
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
His
Mouth
was
their
Oracle
;
his
words
their
Text
;
what
he
said
,
they
were
sworn
to
,
because
He
said
it
.
And
shall
we
who
are
Christians
give
no
more
Reverence
unto
Christ
,
than
the
old
Pythagoreans
were
wont
to
give
unto
Pythagoras
?
or
than
the
Turks
at
this
day
do
give
to
Mahomed
?
shall
we
live
as
if
we
believ'd
,
that
Christianity
is
but
a
Sect
,
if
not
a
Faction
?
And
that
nothing
is
to
be
done
,
but
to
be
orthodox
Professors
,
embracing
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
the
Heathen
call'd
it
,
)
that
is
,
the
Doctrin
,
or
Tenet
,
or
Faith
of
Christ
?
whilst
at
the
very
same
time
we
do
abjure
him
by
our
neglects
,
revile
him
by
our
Oaths
,
spit
upon
him
by
our
uncleanness
,
buffet
him
by
our
Blasphemies
,
strip
him
by
our
Sacriledge
,
and
even
Murder
him
by
our
Rage
?
methinks
the
Blindness
of
the
Heathen
may
be
of
some
vertue
to
clear
our
Eyes
.
For
the
Disciples
of
Pythagoras
did
not
only
give
assent
to
their
Master's
Dictates
,
but
also
did
imitate
his
Example
,
and
were
obedient
to
his
Commands
.
Just
as
Alexander's
Soldiers
did
so
ambitiously
affect
to
be
like
their
General
;
that
they
were
loath
to
speak
plainly
,
because
He
stutter'd
.
Or
as
the
Scholars
of
Plato
were
so
exceedingly
concern'd
to
have
a
similitude
with
their
Master
,
that
they
espoused
his
Deformities
,
and
prided
themselves
in
his
Imperfections
.
They
would
have
Cushions
under
their
Dublets
,
because
he
was
Gibbous
,
or
too
thick
Back't
.
So
devoted
they
were
to
their
Master
Plato
,
that
because
he
was
not
strait
,
they
would
reckon
none
hansom
who
were
not
Crooked
.
§
13.
Lord
!
what
a
shame
it
is
for
Christians
,
to
be
less
conformable
to
a
Master
,
who
is
infinitely
fairer
than
the
Children
of
notwithstanding
he
was
a
Son
,
yet
learned
he
obedience
by
the
things
which
he
suffer'd
,
(
Heb.
5.
8.
)
And
being
made
perfect
through
suffrings
,
he
thereupon
became
the
Author
of
Eternal
Salvation
,
(
not
to
them
that
believe
him
only
,
but
)
to
them
that
obey
him
also
,
(
v.
9.
)
not
to
any
Believing
Rebels
,
not
to
Treacherous
Believers
,
of
which
the
world
is
too
full
;
but
to
them
who
have
Faithfulness
,
as
well
as
Faith
;
who
so
believe
,
as
to
serve
him
,
and
do
his
Will.
He
is
not
the
Author
of
Salvation
to
them
that
know
it
,
but
do
it
not
;
or
to
them
who
do
promise
,
but
not
perform
it
.
(
For
almost
All
do
know
his
Will
,
and
all
do
promise
to
perform
it
,
not
only
in
their
Baptism
,
but
over
and
above
on
their
Bed
of
Sickness
.
)
No
to
Them
,
and
Them
only
,
is
he
the
Author
of
Salvation
,
who
live
according
to
what
they
know
;
and
justifie
their
Promise
,
by
their
Performance
.
Our
Saviour
intimates
by
a
parable
(
Matth.
21.
28
,
29
,
30
,
31.
)
that
the
obedient
Churl
is
much
better
,
than
the
mealymouth'd
Rebel
.
It
is
a
vain
thing
to
say
,
we
are
Sons
of
God
,
and
Servants
of
Christ
,
unless
we
practically
Shew
,
as
well
as
Say
it
.
A
Son
honoureth
his
Father
,
and
a
Servant
his
Master
(
said
God
heretofore
by
the
Prophet
Malachi
;
)
If
I
then
be
a
Father
,
where
is
mine
honour
?
if
I
be
a
Master
,
where
is
my
Fear
?
Now
what
was
thus
said
to
others
,
by
God
the
Father
under
the
Law
,
is
as
effectually
said
to
us
,
by
God
the
Son
under
the
Gospel
.
[
*
](A54843-e12110-b)
*
Luke
6.
46.
Why
call
ye
me
Lord
Lord
,
and
do
not
the
things
that
I
say
?
To
say
,
Sir
your
Servant
,
is
either
a
Complement
,
or
a
Ieer
,
when
we
say
it
with
our
Lips
,
but
without
our
Actions
.
And
this
doth
seem
to
be
intended
by
the
words
of
my
Text
,
if
we
compare
it
with
the
Inference
deduced
from
it
.
Ye
call
me
Lord
and
Master
,
and
ye
say
well
.
But
to
say
very
well
,
is
not
sufficient
;
For
the
[
*
](A54843-e12250-b)
*
Mat.
8.
29.
Mar.
5.
6
,
7
▪
Luk.
8.
28
,
30.
Devils
said
well
,
in
saying
that
Christ
was
the
Son
of
God
.
And
the
Worldling
[
†
](A54843-e12300-b)
†
Mat.
19.
20.
said
well
,
in
that
he
said
unto
our
Saviour
of
the
Commandments
of
the
Law
,
All
these
things
have
I
kept
from
my
Youth
.
But
not
every
one
that
saith
unto
me
Lord
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
;
for
the
Life
of
Christianity
consists
in
Practice
.
And
therefore
the
Inferences
are
These
,
which
If
I
then
your
Lord
and
Master
have
washed
your
feet
,
ye
also
ought
to
wash
oneanother's
feet
,
(
v.
14.
)
If
ye
know
these
things
,
happy
are
ye
if
ye
do
them
,
(
v.
16.
)
And
by
the
same
Logick
he
argues
in
the
very
next
Chapter
,
which
is
another
part
of
his
Farewell-Sermon
:
If
any
man
love
me
,
he
will
keep
my
words
,
(
v.
23.
)
and
He
that
loveth
me
not
,
keepeth
not
my
words
,
(
v.
24.
)
which
is
as
if
he
should
have
said
,
[
He
that
loves
me
will
obey
me
,
and
do
the
Things
that
I
appoint
him
;
which
if
any
man
does
not
,
let
him
say
what
he
will
,
he
does
not
Love
me
.
]
For
no
good
Tree
can
bear
ill
Fruit
,
(
that
's
an
Aphorism
of
Christ
,
Matth.
7.
18.
)
there
is
not
any
thing
more
impossible
,
than
that
sincere
Love
,
and
a
solid
Faith
,
should
ever
bring
forth
Rebellion
,
and
Disobedience
.
(
Or
so
much
as
consist
with
that
which
does
.
)
No
,
no
more
Fig
Tree
can
bring
forth
Thistles
.
From
whence
the
Sequel
is
Unavoidable
,
That
if
we
do
not
justly
Obey
our
Master
,
we
neither
heartily
Love
him
,
nor
do
we
cordially
believe
him
.
For
let
our
Faith
and
our
Love
be
what
they
can
be
,
they
are
no
more
than
a
Couple
of
Trees
,
which
must
be
known
by
their
Fruit.
That
's
the
great
Diagnostick
commended
to
us
by
our
Saviour
,
whereby
to
judge
of
ourselves
and
others
,
Matth.
7.
20.
If
the
Fruit
is
Disobedience
to
the
Commandments
of
our
Lord
;
then
the
Love
that
is
pretended
is
but
a
Thorn
,
and
the
Faith
so
much
talk't
of
,
an
arrant
Thistle
.
Let
the
Lover
or
the
Believer
be
commonly
call'd
what
he
will
,
either
a
Vine
,
or
a
Fig
Tree
,
A
Godly
man
,
or
a
Saint
;
And
let
the
Leaves
or
the
Branches
be
never
so
specious
to
the
Eye
,
(
I
mean
Professions
,
and
Shews
,
and
Forms
of
Godliness
,
)
Yet
Terrible
,
Every
Tree
[
without
exception
]
which
bringeth
not
forth
good
fruit
,
is
hewn
down
,
and
cast
into
the
Fire
,
(
Matth.
7.
19.
)
Lord
!
what
a
change
of
men's
manners
one
word
produce
,
were
it
but
throughly
Understood
,
or
but
sufficiently
consider'd
?
had
it
the
happiness
to
be
taken
,
as
well
into
the
Hearts
,
as
the
Ears
of
men
?
behold
the
only
sure
way
whereby
to
judge
without
Sin
of
our selves
or
others
.
If
we
are
fraudulent
persons
,
or
Drunckards
,
if
we
are
Schismaticks
,
or
Rebels
,
if
we
are
Slanderers
,
or
Railers
,
or
fals
Accusers
,
or
any
otherways
abounding
in
the
fruits
of
the
Flesh
,
(
Gal.
5.
19.
)
't
is
plain
that
God
,
when
he
cuts
us
down
,
will
also
cast
us
into
the
Fire
.
I
say
he
will
and
must
do
it
,
because
of
his
Iustice
and
Veracity
,
unless
Repentance
step
in
timely
'twixt
Us
,
and
Death
.
And
still
,
by
Repentance
,
I
mean
Amendment
.
Not
an
empty
confession
that
we
have
sin'd
,
nor
yet
a
cheap
wishing
we
had
not
sin'd
;
no
nor
expressions
of
Attrition
for
having
sin'd
;
but
a
bringing
forth
fruits
meet
for
Repentance
;
A
Renovation
of
the
outward
and
inward
man
;
such
a
thorow
Reformation
as
does
make
a
[
*
](A54843-e13560-b)
*
2
Cor.
5.
17.
New
Creature
;
A
Change
of
mind
,
and
of
manners
,
even
the
fruits
of
the
spirit
,
Gal.
5.
22.
In
a
word
;
If
we
are
not
our
own
,
but
are
bought
with
a
Price
,
and
bought
out
right
by
our
Lord
and
Master
,
and
that
as
to
the
whole
of
us
,
both
Soul
and
Body
;
Then
(
as
St.
Paul
does
well
infer
)
let
us
glorify
him
that
bought
us
both
in
our
Bodies
and
in
our
Souls
,
because
they
are
not
truly
ours
,
but
his
that
bought
them
,
1
Cor.
6.
20.
§
14.
But
there
is
yet
another
Lesson
to
be
derived
from
this
Doctrin
,
and
such
as
our
Master
in
the
Text
has
taught
us
how
to
draw
from
it
by
his
Example
.
For
it
being
to
be
praemised
,
that
the
Disciple
is
not
above
his
Master
,
nor
the
Servant
above
his
Lord
;
we
must
not
only
do
as
our
Master
did
,
But
(
when
God
shall
call
us
to
it
,
)
it
is
our
Duty
also
to
suffer
,
as
he
hath
suffer'd
.
First
we
must
do
as
our
Master
did
;
For
't
is
his
own
way
of
arguing
in
the
next
verse
after
my
Text
;
If
I
your
Lord
and
Master
have
washed
your
feet
,
ye
ought
also
to
wash
oneanother's
feet
;
for
I
have
given
you
an
example
,
that
ye
should
do
as
I
have
done
.
Here
he
argues
from
his
being
our
Lord
and
Master
,
the
obligation
lying
upon
us
to
give
an
active
obedience
to
his
example
,
and
(
by
way
of
consecution
)
to
his
Command
.
And
this
being
so
,
what
manner
of
men
ought
we
to
be
in
the
unto
the
Death
,
but
to
the
fulfilling
of
the
Law
too
.
And
how
far
are
they
from
that
,
who
are
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
)
Inventors
of
evil
things
?
of
Lyes
,
and
Slanders
,
and
most
malitious
Accusations
,
against
a
People
more
Innocent
,
and
better
Reputed
than
themselves
?
This
is
not
to
do
as
we
would
be
done
by
.
Much
less
is
it
to
love
our
Neighbour
as
ourselves
.
Much
less
yet
to
love
our
friends
,
as
our
Lord
loved
us
when
we
were
his
Enemies
.
To
be
Imitators
of
Christ
,
(
which
men
must
be
,
if
they
will
be
Christians
,
)
we
ought
to
[
*
](A54843-e14160-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
serve
one-another
,
as
he
did
us
;
yea
to
serve
our
Inferiours
,
as
he
did
His
;
and
that
with
such
a
kind
of
Service
,
as
is
the
washing
of
their
feet
.
And
his
reason
to
inforce
it
is
chiefly
this
,
[
the
Disciple
is
not
above
his
Master
,
the
Servant
is
not
above
his
Lord
,
and
I
have
given
you
an
example
,
that
ye
should
do
as
I
have
done
.
]
But
now
besides
that
this
Argument
does
evince
the
moral
Necessity
of
our
Active
obedience
and
conformity
to
his
Example
and
Command
;
it
also
shews
us
our
obligation
of
having
a
fellowship
with
his
conformity
to
his
Death
,
which
connotates
our
Passive
obedience
also
;
and
is
the
main
thing
intended
in
this
second
Lesson
the
Context
yields
us
.
§
15.
For
when
he
had
said
to
his
Disciples
,
that
he
would
shortly
send
them
out
as
so
many
Sheep
amongst
Wolves
,
from
whom
their
usual
entertainment
should
be
to
be
persecuted
,
and
hated
,
and
to
be
scourged
in
their
Synagogues
,
and
all
for
the
sake
of
him
that
sent
them
,
(
Matth.
10.
17.
&c.
)
he
labour'd
to
give
them
an
acquiescence
in
all
their
Suffrings
,
from
this
one
single
Consideration
,
that
't
is
enough
,
for
the
Disciple
,
if
he
be
as
his
Master
,
and
the
Servant
as
his
Lord
,
(
v.
24.
)
If
they
have
called
the
Master
of
the
House
Belzebub
,
how
much
more
shall
they
call
them
of
his
Household
?
(
v.
25.
)
There
he
argues
from
his
being
our
Lord
and
Master
,
the
obligation
lying
upon
us
,
to
suffer
the
evils
which
he
hath
suffer'd
.
Then
if
at
any
time
we
shall
fall
into
the
Enmity
of
the
World
,
into
a
Cross
or
Disgrace
which
is
undeserved
;
we
may
relieve
ourselves
enough
with
this
one
Remembrance
,
That
't
is
the
friendship
of
the
world
which
is
enmity
with
God
,
(
James
4.
4
▪
)
and
that
't
is
well
for
the
Servant
,
if
he
be
as
his
Lord
;
we
must
not
be
ambitious
to
be
above
him
▪
It
will
be
useful
to
expostulate
and
reason
the
matter
within
ourselves
.
Shall
we
be
such
mad
Disciples
,
as
to
expect
,
or
but
desire
,
to
fare
any
better
than
our
Master
?
shall
we
be
such
over-nice
,
or
such
delicate
Servants
,
as
to
repine
at
those
hardships
,
which
were
the
Portion
of
our
Lord
?
shall
we
expect
to
be
applauded
,
and
well
reported
by
all
the
world
,
not
only
by
the
Best
,
but
by
the
worst
of
men
also
,
when
our
Blessed
Lord
and
Master
is
call'd
a
winebibber
,
a
Glutton
,
an
Hypocrite
and
a
Deceiver
,
a
Blasphemer
,
and
a
Boutefeux
,
a
Conjurer
,
and
a
Demoniack
?
or
shall
we
shamelesly
be
seeking
great
things
for
ourselves
,
whilst
our
Master
is
the
outcast
and
Scorn
of
men
?
(
when
he
who
is
at
once
the
King
,
and
also
the
Bishop
of
our
Souls
,
is
trodden
down
into
the
Dust
,
It
may
seem
a
thing
improper
,
an
Absurdity
,
and
a
Soloecism
for
us
to
prosper
.
)
Shall
we
who
are
not
our
own
,
but
are
bought
out
right
by
our
Master
Christ
,
be
either
so
arrogant
,
or
so
stately
,
as
to
be
stretching
our selves
on
Couches
,
and
Beds
of
Ivorie
,
whilst
he
our
Lord
,
and
our
Lawgiver
,
our
King
,
and
our
Head
,
our
Advocate
and
our
Iudge
too
,
is
either
grov'ling
upon
the
Earth
in
a
bloody
sweat
,
or
stretched
out
upon
the
Cross
in
Tears
of
blood
,
as
well
as
Brine
?
shall
we
be
drinking
wine
in
Bowles
,
(
like
the
he
is
a
thirst
,
and
has
nothing
wherewith
to
quentch
it
,
but
the
Cup
of
Trembling
and
Astonishment
,
not
only
sharp
as
vineger
,
but
bitter
as
Gall
too
?
shall
we
be
crowning
our selves
with
Lord
and
Master's
Diadem
is
made
of
Thornes
?
shall
we
be
dancing
to
the
sound
of
the
Viol
,
whilst
His
Ears
are
bored
through
with
the
most
sharp-pointed
Sarcasms
,
that
the
Wit
of
Insultation
can
well
invent
?
Let
us
look
upon
the
Case
in
another
colour
,
and
admit
it
were
our
own
.
Would
we
not
wonder
at
such
a
Servant
,
and
think
him
mad
,
who
should
affect
to
eat
finer
,
and
take
less
pains
,
to
be
much
better
clad
,
and
to
lye
softer
than
his
Master
?
It
is
enough
then
for
us
,
that
we
fare
at
least
as
well
as
our
Master
Christ
;
that
we
suffer
no
more
,
than
to
be
spit
upon
,
and
buffeted
,
and
scourg'd
,
and
Crucified
.
If
a
Christian
is
but
beggar'd
,
or
if
but
rail'd
at
,
and
slander'd
for
conscience
sake
,
he
fares
a
great
deal
better
than
his
Master
Christ
did
;
if
he
is
Crucified
,
or
hang'd
,
he
fares
no
worse
.
The
Thought
of
which
will
be
sufficient
,
(
if
we
are
qualified
with
Faith
,
)
to
make
us
smile
upon
our
suffrings
when
they
are
wrongfully
cast
upon
us
,
and
to
furnish
us
with
Patience
(
if
not
with
Pleasure
)
in
all
our
Pains
.
I
say
with
Pleasure
,
because
our
Master
taught
his
Disciples
,
to
Rejoice
in
that
Case
,
and
to
leap
for
Ioy
;
for
that
is
the
English
of
our
Saviour's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
5.
12.
Rejoice
(
saith
he
to
his
Disciples
)
and
leap
for
joy
,
when
men
shall
revile
you
,
and
persecute
you
,
and
speak
all
manner
of
evil
against
you
falsly
,
for
my
Sake
.
§
16.
Thus
having
seen
the
obligation
,
laid
upon
us
by
Iesus
Christ
as
our
Lord
and
Master
,
both
to
imitate
his
Example
,
and
to
yield
obedience
to
his
Commands
,
as
well
by
doing
him
Passive
,
as
Active
Service
;
I
shall
conclude
with
the
Necessity
,
the
Indispensable
Necessity
we
all
are
under
,
either
of
rising
to
life
eternal
,
if
we
accomplish
this
Condition
;
or
of
incurring
(
if
we
do
not
)
by
so
much
the
greater
Condemnation
.
For
let
our
Professions
be
what
they
will
,
of
Faith
in
Christ
as
a
Redeemer
;
we
cannot
own
him
as
a
Master
,
Unless
we
are
Followers
of
his
Life
;
nor
without
sincere
obedience
,
can
we
Recive
him
as
a
Lord
.
And
yet
unless
we
so
receive
him
,
He
will
not
then
receive
us
,
in
the
great
day
of
Discrimination
,
when
he
shall
solemnly
put
a
Difference
betwixt
the
Wheat
,
and
the
Chaff
,
taking
the
one
into
his
Garner
,
and
burning
up
the
other
with
Fire
unquentchable
.
For
not
to
him
,
who
hides
his
Talent
in
the
Earth
;
much
less
to
him
,
who
vainly
throws
it
into
the
Aire
;
But
to
him
who
does
employ
and
improve
his
Talent
,
the
righteous
Judge
of
all
the
world
will
use
that
Sentence
of
Approbation
,
(
Matth.
25.
21.
)
Well
done
thou
good
and
faithful
Servant
,
Enter
thou
into
the
Ioy
of
thy
Lord
.
From
whence
it
follows
as
unavoidably
,
as
that
God
cannot
lye
,
That
we
must
All
without
exception
be
first
well
Doers
,
we
must
first
of
all
be
good
and
Faithful
Servants
,
before
the
Iudge
can
say
to
us
,
well
done
good
and
faithful
Servants
.
And
yet
again
he
must
be
able
to
say
That
to
us
,
before
he
can
possibly
bid
us
Enter
into
the
Ioy
of
our
Lord
.
He
cannot
say
well
done
,
to
an
Evil
Doer
;
He
cannot
call
him
a
Faithful
,
who
is
an
unfaithful
Servant
;
He
cannot
say
Come
ye
blessed
,
and
Enter
ye
into
the
Ioy
of
your
Lord
,
to
whom
the
Sentence
of
Go
ye
Cursed
into
everlasting
Fire
does
of
right
belong
.
§
17.
And
if
these
things
are
so
;
then
as
we
tender
the
greatest
Interest
both
of
our
Bodies
and
of
our
Souls
.
Let
no
man
cozen
us
to
Hell
,
by
making
us
believe
we
are
sure
of
Heaven
.
Beware
of
Comfortable
Preachers
(
as
they
that
love
to
be
flatter'd
do
fasly
call
them
,
)
who
either
write
or
speak
much
in
the
Praise
of
Faith
,
But
in
Disparagement
of
obedience
to
the
Commandments
of
our
Lord
.
And
often
quarrel
at
the
necessity
of
being
rich
in
good
works
,
as
if
Salvation
were
to
be
had
at
a
cheaper
Rate
.
Let
me
put
the
case
home
,
as
well
to
others
as
to
myself
,
in
the
fewest
words
.
Have
we
an
earnestness
of
Desire
to
live
for
ever
in
Bliss
and
Glory
?
or
are
we
careless
and
indifferent
what
shall
become
of
us
hereafter
?
Do
we
seriously
believe
an
Immortality
of
our
Souls
,
a
Life
after
Death
,
and
a
Day
of
Iudgment
?
Or
do
we
but
talk
of
these
things
in
civility
to
the
men
amongst
whom
we
live
?
if
we
are
in
good
earnest
in
the
Rehearsal
of
the
Creed
,
of
the
two
last
Articles
in
particular
,
the
Resurrection
of
the
Body
,
and
the
Life
everlasting
;
Then
let
the
Condition
of
the
New
Covenant
abide
forever
in
our
Remembrance
.
And
seeing
this
is
the
Condition
on
which
the
promise
of
Salvation
is
given
unto
us
,
that
we
receive
and
own
Christ
as
our
Lord
and
Master
,
as
our
Saviour
,
and
our
Prince
,
as
our
Advocate
,
and
our
Iudge
too
;
And
that
we
so
own
him
in
our
Lives
,
as
well
as
in
our
Beliefes
,
as
well
in
our
practice
,
as
speculation
;
Let
us
not
flatter
ourselves
for
shame
(
as
so
many
Traytors
to
our
own
Souls
,
)
that
Salvation
will
be
found
upon
easier
Termes
.
For
to
such
as
cannot
pretend
to
be
Babes
,
or
Ideots
,
or
never
to
have
liv'd
within
the
sound
of
Christ's
Gospel
,
the
words
of
the
Apostle
are
very
positive
and
Express
,
That
without
Holiness
and
Peace
,
(
that
is
to
say
,
without
our
Duties
both
to
God
,
and
to
our
Neighbour
,
)
No
man
living
shall
see
the
Lord
,
Hebr.
12.
14.
And
this
I
think
may
suffice
us
to
have
learn't
at
this
time
from
the
Text
in
hand
.
For
thô
I
say
not
that
these
are
All
,
yet
these
Especially
are
the
Lessons
we
are
concern'd
to
draw
from
it
,
and
such
as
willingly
flow
to
us
from
its
most
rational
Importance
.
Now
to
him
who
is
able
to
do
exceeding
abundantly
above
all
that
we
are
able
to
ask
or
think
,
according
to
THE
Yoke
of
Christ
Easier
than
That
of
MOSES
:
AND
HIS
Burden
a
Refreshment
to
such
as
Labour
.
MATTH.
XI
.
30.
For
my
Yoke
is
Easy
,
and
my
Burden
is
light
.
(
A
Text
not
unsuitable
to
all
the
Severities
of
the
Lent
,
which
is
(
if
St.
Ierome
may
be
believ'd
,
and
other
Fathers
more
antient
,
)
of
Apostolical
Institution
.
A
Time
sequester'd
by
That
Autority
,
for
the
Exercise
and
Practice
of
Christian
Strictness
,
expressed
pithily
in
my
Text
,
by
our
bearing
both
the
Burden
and
Yoke
of
Christ
)
§
1.
The
Affinity
and
Connexion
is
as
obvious
,
as
it
is
close
,
betwixt
my
present
,
and
former
Text.
For
it
was
the
last
Service
which
I
perform'd
in
this
Place
,
to
shew
how
Christ
is
our
Lord
and
Master
.
Such
as
he
was
pleas'd
to
assert
himself
,
in
the
thirteenth
of
St.
Iohn
,
at
the
thirteenth
verse
.
It
now
remains
that
we
Contemplate
the
Moderation
of
the
Laws
,
whereby
our
Lord
is
exceeding
Gratious
,
and
our
Master
extreamly
Good
.
For
it
seems
not
sufficient
that
he
is
known
to
be
a
Lord
,
in
Exacting
obedience
to
his
Commandments
,
unless
he
be
as
well
known
to
be
good
and
gratious
,
in
that
his
Commandments
are
not
grievous
.
(
Nothing
neer
so
insupportable
as
they
were
thought
by
those
Gnosticks
St.
Iohn
alludes
to
,
1
Iohn
5.
3.
who
fell
away
from
Christianity
,
and
disown'd
Christ
himself
,
for
fear
their
Loyalty
and
obedience
should
cost
them
dear
;
living
then
,
as
they
did
,
in
Times
of
Trial
,
and
Persecution
;
)
He
is
our
Lord
,
and
our
Master
,
in
respect
of
the
Yoke
with
which
he
binds
,
and
in
regard
of
the
Burden
wherewith
he
loads
us
.
But
this
our
Master
is
Good
,
and
our
Lord
Gratious
,
in
respect
of
the
Easiness
which
he
gives
unto
the
one
,
and
in
regard
of
the
Lightness
wherewith
he
qualify's
the
other
.
But
§
2.
Our
Translation
,
however
True
,
is
so
far
short
of
the
Original
,
that
(
as
before
,
so
now
also
,
)
the
Greek
must
come
in
to
assist
the
English
,
or
else
we
shall
miss
of
its
whole
Importance
.
For
't
is
not
only
my
Yoke
is
Easy
,
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
my
Yoke
is
Good
.
My
Yoke
is
profitable
and
useful
.
My
Yoke
is
an
indearing
and
delectable
Yoke
.
For
all
this
and
more
is
imported
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Lexicographers
and
Glossaries
do
make
apparent
.
That
is
,
(
to
express
it
without
a
Metaphor
)
The
Service
of
Christ
is
a
most
gratious
,
and
Desirable
Service
.
What
he
commands
us
to
perform
,
is
not
only
very
possible
,
but
facil
and
easy
to
be
perform'd
.
Nor
only
so
,
but
sweet
and
pleasant
in
the
performance
.
It
is
not
only
our
Bounden
Duty
,
but
't
is
our
Interest
,
our
Delight
,
our
Reward
to
serve
him
.
§
3.
And
such
as
the
Yoke
is
with
which
he
binds
,
such
is
also
the
burden
wherewith
he
loads
us
.
Whatsoever
his
Burden
may
here
import
.
If
the
Burden
of
his
Precepts
,
then
't
is
absolutely
light
.
For
then
the
Burden
and
the
Yoke
are
Terms
aequivalent
.
The
lightness
of
the
one
explains
the
Easiness
of
the
other
;
and
the
later
clause
of
the
Text
is
but
an
Exegesis
of
the
former
.
Or
admit
that
by
his
Burden
is
meant
the
Burden
of
his
Cross
;
yet
even
then
we
must
confess
it
is
comparatively
light
.
And
so
indeed
it
is
in
two
considerable
respects
.
First
in
respect
of
the
endless
punishment
,
which
will
fall
upon
Them
that
refuse
the
Burden
;
and
again
in
respect
of
that
unspeakable
Reward
,
which
will
be
given
unto
them
that
shall
take
it
up
.
The
Cross
of
Christ
at
its
heaviest
is
but
a
Burden
of
Afflictions
,
which
St.
Paul
accompts
light
for
these
two
reasons
.
First
because
it
is
but
for
a
moment
;
next
because
it
works
for
us
a
far
more
exceeding
and
eternal
weight
of
glory
.
For
as
the
same
Apostle
saith
to
the
same
Corinthians
,
(
what
seems
at
first
hearing
a
contradiction
,
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
That
which
was
glorious
was
not
glorious
at
all
,
in
respect
of
the
glory
which
excelleth
.
So
't
is
as
true
That
our
Afflictions
are
no
Afflictions
,
in
comparison
with
the
Beatitudes
which
they
work
for
us
as
our
Reward
.
§
4.
This
is
the
meaning
of
the
Text
consider'd
simply
in
it self
.
Wherein
are
two
Things
especially
which
offer
themselves
to
our
Consideration
.
First
the
Greatness
of
Christ
in
the
Extent
of
his
Authority
;
and
Secondly
his
Goodness
,
in
the
merciful
use
or
employment
of
it
.
First
his
Greatness
is
very
evident
,
in
that
he
has
the
power
to
impose
a
Yoke
,
and
a
Burden
.
A
Yoke
of
Injunctions
upon
our
Necks
,
and
a
Burden
of
Suffrings
upon
our
Backs
.
Next
his
Goodness
is
as
apparent
,
from
the
easiness
of
the
one
,
and
from
the
lightness
of
the
other
.
For
besides
That
Eternal
and
exceeding
weight
of
Glory
,
which
gives
an
easiness
to
the
Yoke
,
however
hard
;
and
a
lightness
to
the
Burden
,
however
heavy
;
The
one
is
so
easy
in
it self
,
and
the
other
in
it self
is
so
truly
light
,
(
considering
that
dolor
,
si
gravis
,
brevis
,
is
just
as
much
,
as
si
longus
,
levis
,
)
that
even
the
Yoke
of
his
Injunctions
does
give
us
Freedom
,
and
the
Burden
of
his
Suffrings
affords
us
strength
.
If
we
put
them
both
together
,
they
make
a
Text
without
length
extremely
copious
;
for
it
exhibits
to
us
at
once
the
Law
and
Equity
of
the
Gospel
.
The
Yoke
and
the
Burden
do
prove
the
first
,
as
the
easiness
and
the
lightness
infer
the
second
.
It
serves
to
keep
us
in
the
Fear
,
and
the
Faith
of
Christ
.
For
first
the
nature
of
a
Yoke
implies
a
Bridle
to
our
Presumption
;
and
then
the
easiness
of
this
Yoke
does
also
forbid
us
to
despair
.
Christ
is
here
both
in
his
Kingly
,
and
Priestly
Office
;
at
once
to
rule
,
and
to
bless
us
too
.
He
is
an
Absolute
Soveraign
,
because
to
Him
it
does
belong
to
put
a
Yoke
upon
our
Necks
,
But
yet
withal
he
is
a
good
and
a
Gratious
Soveraign
,
because
It
is
not
only
easy
,
but
gives
us
ease
too
.
And
though
it
may
sometimes
vex
the
Body
,
yet
it
brings
[
*
](A54843-e18720-b)
*
Vers.
29.
Rest
unto
the
Soul
.
The
Reason
of
which
is
wrapt
up
in
the
causal
For
,
being
consider'd
in
its
Retrospect
on
the
Verse
going
before
.
Where
no
sooner
had
he
said
,
Take
my
Yoke
,
and
ye
shall
find
rest
;
but
immediatly
it
follows
,
For
,
or
Because
my
Yoke
is
easy
.
And
this
again
affords
us
a
double
Reason
,
for
which
we
should
come
at
his
Invitation
,
(
v.
28.
)
First
because
my
Yoke
is
easy
,
Therefore
come
unto
me
;
Next
because
it
is
so
gratious
as
to
give
Rest
unto
your
Souls
,
Therefore
come
unto
me
all
ye
that
labour
.
And
this
is
the
meaning
of
the
Text
in
its
relation
to
the
Context
.
§
5.
To
Contract
my
meditations
within
the
compass
of
the
time
,
and
withal
to
go
forwards
with
the
design
I
have
in
hand
,
(
which
is
not
only
to
shew
the
Law
,
but
also
the
Equity
of
the
Gospel
,
)
I
must
not
now
consider
Christ
in
the
extent
of
his
Authority
,
as
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
that
is
to
say
)
an
Absolute
unaccomptable
Master
,
to
whom
of
right
it
does
belong
to
impose
a
Yoke
,
and
a
Burden
;
(
for
That
was
properly
the
Subject
of
the
last
Service
which
I
perform'd
;
)
But
only
in
the
exercise
and
usage
of
it
,
as
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
that
is
to
say
)
a
Mild
,
and
a
Gratious
Master
;
whose
Commands
are
so
far
from
being
burdensom
and
grievous
,
that
even
his
Yoke
makes
us
able
to
bear
his
Burden
,
and
his
Burden
does
enable
us
to
wear
his
Yoke
.
At
which
Paradox
to
Nature
if
any
Natural
man
stumble
,
he
may
illustrate
it
to
himself
by
the
Wings
of
an
Eagle
,
which
are
indeed
a
Real
Burden
,
and
of
Considerable
Weight
to
the
Eagle's
Body
,
but
such
a
Burden
as
by
which
she
soars
up
loftily
towards
Heaven
,
which
for
want
of
That
Burden
would
be
a
Groveler
on
the
Earth
.
Or
he
may
clear
it
by
the
weights
of
a
Vulgar
Clock
,
which
,
the
heavier
they
are
,
do
make
it
go
so
much
the
faster
.
§
6.
A
Subject
upon
which
I
do
the
rather
indulge
my
Thoughts
,
(
thô
better
handled
I
doubt
not
by
other
men
,
and
somewhat
often
by
my self
upon
[
†
](A54843-e19170-b)
†
Ezek.
18.
31.
Ch.
3.
§
9.
Mar.
10.
17.
Serm.
3.
Joh.
14.
15.
Ch.
2.
&
4.
§
10.
and
1
Cor.
16.
22.
Ch.
3.
other
Texts
,
)
because
we
have
Libertines
in
our
days
,
as
there
were
Gnosticks
in
St.
Iohn's
,
who
make
the
Law
by
which
we
live
(
I
mean
[
*
](A54843-e19220-b)
*
Rom.
3
,
27.
Jam.
2.
8.
12.
1
Cor.
9.
21.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Law
of
Christ's
Gospel
)
to
need
our
Apologies
and
Defensatives
,
by
bringing
up
an
ill
Report
of
the
Christian
Yoke
,
as
if
it
were
as
hard
as
the
Yoke
of
Moses
,
which
neither
we
,
nor
our
Fathers
,
neither
the
Prophets
,
nor
the
Apostles
,
were
ever
able
well
to
bear
,
(
Acts
15.
10.
)
Just
as
They
who
went
to
spy
out
the
Land
of
Canaan
,
giving
it
out
to
be
a
Land
which
did
eat
up
its
Inhabitants
;
Land
full
of
Gyants
,
the
Sons
of
Anak
,
in
comparison
with
whom
Themselves
were
Grashoppers
.
Yet
they
confessed
it
was
a
Land
which
even
flow'd
with
milk
and
hony
,
excellent
Figs
,
and
Pomegranates
,
and
such
Gygantaean
Grapes
too
,
(
in
full
proportion
to
the
Inhabitants
)
that
one
single
Cluster
was
fain
to
be
carried
on
two
men's
shoulders
.
And
Caleb
thought
it
not
impossible
to
take
Possession
of
the
Land
,
in
order
whereunto
he
pressed
earnestly
for
an
Essay
;
implying
that
All
the
Explorators
,
excepting
Iosua
and
other
Christians
should
be
less
cowardly
than
Themselves
,
have
given
it
out
among
the
People
,
that
Christ
commands
Impossibilities
.
Which
is
as
much
as
to
say
,
that
His
Yoke
is
too
hard
,
and
his
Burden
too
heavy
,
and
that
by
consequence
their
Rebellions
are
but
the
Infirmities
of
their
Nature
,
which
might
have
been
possibly
in
their
Wishes
,
but
not
at
all
in
their
Abilities
to
be
avoided
.
Whereas
the
Truth
is
,
they
are
resolv'd
to
sit
still
,
to
be
at
peace
with
their
Temptations
,
and
not
to
make
the
best
use
of
the
Powers
within
them
;
So
that
the
Devil
becomes
strong
,
in
that
they
make
themselves
weak
;
and
't
is
in
stead
of
Wisdom
to
him
,
that
he
finds
men
foolish
.
If
at
any
time
He
conquers
,
it
is
because
they
do
not
fight
;
yea
if
he
does
not
fly
from
them
,
it
is
because
they
do
not
resist
him
;
for
so
saith
St.
Iames
expresly
,
Resist
the
Devil
and
he
will
fly
from
you
.
But
Cowards
call
their
mean
Submissions
,
their
Inabilities
to
resist
,
that
so
they
may
Sin
without
Scruple
,
or
at
least
stop
the
Mouth
of
a
clamorous
Conscience
.
For
building
(
as
they
do
)
upon
a
very
great
Falshood
,
that
Christ
commands
Impossibilities
;
They
make
their
Error
the
more
Incurable
,
by
adding
to
it
as
great
a
Truth
,
[
that
having
done
all
we
can
,
in
our
submission
to
the
Burden
and
Yoke
of
Christ
,
we
shall
never
be
accountable
for
All
we
cannot
;
because
where
our
utmost
obedience
Ends
,
our
Saviour's
begins
to
be
reckon'd
to
us
.
]
Thus
Truth
and
Falshood
are
tyed
together
by
the
Necks
,
(
as
Iupiter
in
Plato
serv'd
Ioy
and
Sorrow
,
)
that
if
they
will
not
be
friends
,
they
may
be
made
to
be
Companions
;
and
even
forced
to
conspire
against
their
Wills
,
to
make
us
tamely
submit
our
Necks
to
the
Yoke
of
Satan
,
in
Pretence
that
our
Saviour's
is
too
ruggid
for
us
to
bear
.
And
Truth
it self
becomes
hurtful
,
by
being
dishonestly
tack'd
on
to
as
great
a
Falshood
.
§
7.
But
God
be
thanked
there
are
others
of
Caleb's
brave
Judgment
and
Disposition
;
who
think
of
Christ
with
more
Reverence
,
than
to
believe
that
His
Yoke
is
insupportable
,
or
that
he
looks
for
harder
Services
than
he
enables
us
to
perform
.
They
judge
that
Christ
commands
nothing
but
what
is
reasonable
,
and
congruous
,
and
therefore
Possible
to
be
done
;
at
least
in
That
sincere
measure
wherein
he
mercifully
exacts
it
,
and
with
all
those
Assistances
which
He
continually
affords
▪
and
with
those
Equitable
Grains
,
which
as
a
Saviour
he
allows
for
human
Frailty
.
And
therefore
they
strive
so
much
the
harder
to
put
his
Commands
in
Execution
;
to
wear
the
Yoke
of
his
Precepts
in
all
parts
equally
.
They
think
the
Difficulties
are
such
as
by
the
strength
of
his
Grace
they
are
impowred
to
overcome
;
more
Invited
by
the
Pomgranates
and
Grapes
of
Canaan
,
than
discouraged
with
the
Gyants
,
which
are
to
be
grapl'd
with
in
the
way
.
And
thence
it
is
that
they
neglect
not
the
Visible
means
of
being
happy
to
all
Eternity
,
for
fear
of
a
temporary
unhappiness
'twixt
Them
and
It.
§
8.
Indeed
the
Sons
of
Disobedience
,
who
court
the
Friendship
of
the
World
,
and
thence
are
said
by
St.
Iames
to
be
The
Enemies
of
God
,
may
make
an
Objection
of
their
Experience
against
the
Saying
of
our
Saviour
touching
the
Easiness
of
his
Yoke
,
and
against
St.
Iohn's
Exposition
of
it
,
when
he
Commandments
,
they
are
not
grievous
.
For
hath
not
Christ
commanded
all
men
to
love
their
Enemies
?
and
is
not
That
a
Grievous
Precept
unto
Them
who
forsake
and
detest
their
Friends
?
Hath
not
Christ
commanded
all
men
to
be
content
with
their
Own
,
nor
so
much
as
to
covet
their
Neighbours
Goods
?
and
is
not
That
a
Grievous
Precept
,
to
such
as
live
upon
Plunder
,
or
Defraudation
?
Hath
not
Christ
commanded
all
men
the
rigid
Duty
of
Self-denial
?
and
is
not
That
a
Grievous
Precept
to
our
Proverbial
Apolausticks
,
who
deny
themselves
nothing
that
Heart
can
wish
,
but
indulge
themselves
in
all
that
either
their
Appetites
can
crave
,
or
their
Fancies
call
for
?
Nay
hath
not
Christ
commanded
all
men
to
take
up
his
Cross
,
and
to
bear
That
after
him
?
and
is
not
That
a
Grievous
Precept
,
to
such
as
love
to
lay
it
heavily
upon
other
mens
Shoulders
?
How
then
are
his
Yoke
and
his
Burden
easy
,
when
the
greatest
part
of
men
do
slip
their
Necks
out
of
the
former
,
and
cast
the
later
(
not
upon
,
but
)
behind
their
Backs
?
§
9.
Thus
in
the
person
of
a
Demas
,
who
hath
embraced
this
present
world
for
want
of
a
his
yoke
is
easy
,
and
burden
light
,
it
is
not
meant
in
relation
to
That
inveterate
rank
of
Sinners
,
in
whom
the
God
of
this
World
(
as
St.
Paul
hath
blinded
the
Minds
;
whose
Consciences
are
callous
,
and
cauteriz'd
,
do
always
resist
the
Holy
Ghost
,
and
have
not
only
heavy
Vengeance
,
from
which
it
frees
us
.
In
like
manner
when
St.
Iohn
affirms
of
Christ
as
a
Legislator
,
that
his
Commandments
are
not
grievous
,
it
is
not
meant
with
respect
to
the
[
*
](A54843-e21180-b)
*
Rom.
8.
7.
Carnal
minded
,
who
are
said
by
St.
Paul
to
be
at
Enmity
with
God
;
(
for
to
men
of
sore
Eyes
the
glorious
Bounty
of
the
Sun
is
the
greatest
Nuisance
,
and
so
to
men
of
sick
Palates
the
very
best
meat
is
the
most
unsavorie
;
)
But
't
is
meant
that
his
Commandments
are
not
grievous
in
Themselves
,
nor
to
such
as
have
the
Patience
to
try
them
throughly
,
nor
have
forfeited
or
lost
the
moral
honesty
of
their
Nature
,
which
The
God
of
good
Nature
implanted
in
them
.
Shall
sore
Eyes
object
against
the
soundest
,
that
of
All
noxious
things
,
Light
it self
is
the
most
hurtful
?
or
shall
a
Blind
man
infer
,
(
and
that
from
the
Topick
of
Experience
,
)
that
the
Sun
in
his
Meridian
is
in
reality
but
a
Shadow
?
Or
shall
a
man
of
the
most
depraved
and
paved
Palate
,
be
allow'd
to
argue
well
from
his
own
Experience
,
that
Salt
it self
has
no
Savour
?
nor
any
thing
else
that
is
season'd
with
it
?
and
is
therefore
This
is
the
Monogram
of
the
Answer
I
purpose
in
general
to
the
Objection
,
(
before
I
descend
to
the
most
difficult
of
the
Particulars
,
)
And
I
am
now
to
fill
it
up
with
as
good
a
Zographesis
as
I
am
able
.
§
10.
First
then
to
strengthen
our
Resolutions
of
accustoming
our selves
to
Law
and
Discipline
,
And
not
to
wear
the
Yoke
of
Christ
,
just
as
the
Ox
wears
his
Master's
,
meerly
for
fear
of
being
goaded
,
but
from
a
principle
of
Love
to
the
Yoke
it self
;
let
us
consider
how
those
Commandments
,
which
do
make
up
the
Law
or
the
Yoke
of
Christ
,
do
but
exact
the
things
of
us
which
are
agreeable
to
our
Reason
,
and
therefore
suitable
to
our
Nature
,
and
therefore
consonant
to
our
Desires
.
I
mean
our
Rational
Desires
,
which
we
Injoy
,
as
we
are
Men
;
though
not
our
brutish
ones
,
which
we
suffer
,
as
we
are
Animals
,
and
which
(
without
any
difference
)
are
common
unto
us
with
the
Beasts
that
perish
.
two
Heads
,
Seeking
God
,
and
Eschewing
Evil.
And
Rational
for
ever
,
being
of
much
an
higher
value
,
than
that
which
saves
him
but
for
a
Time
,
'T
is
plain
that
Nature
,
being
Rational
,
does
most
incline
towards
the
former
:
And
all
the
Commandments
of
our
Lord
having
a
Tendency
unto
That
,
are
by
consequence
agreeable
to
human
Nature
.
Especially
when
our
Nature
is
also
rectified
by
Grace
,
which
does
not
fail
to
work
with
any
,
who
do
not
fail
to
work
with
It
;
And
however
insufficient
to
make
us
Sinless
,
is
yet
abundantly
sufficient
to
make
us
single
and
sincere
.
Less
than
which
in
our
Service
our
Master's
Iustice
cannot
exact
,
And
the
Equity
of
his
Gospel
exacts
no
more
.
§
11.
The
Truth
of
which
may
be
evinced
,
from
the
Absurdity
which
would
follow
its
being
supposed
to
be
False
.
For
the
Moral
Commands
of
Christ
,
like
the
Moral
commands
of
Moses
,
must
be
acknowledged
to
be
[
*
](A54843-e22420-b)
*
Rom.
7.
12.
Holy
,
Iust
,
and
Good
.
Which
yet
I
know
not
how
they
could
be
,
were
they
not
adequate
to
the
Faculties
of
Grace
and
Reason
.
For
what
Goodness
can
there
be
,
in
an
Impossibility
of
doing
the
Good
that
is
required
?
or
what
holiness
can
there
be
,
in
unavoidable
transgressions
for
want
of
strength
?
Or
what
Iustice
can
it
be
,
that
any
Rational
Agent
should
be
accomptable
for
the
Things
he
could
never
help
?
To
command
Impossibilities
is
not
agreeable
to
Reason
,
in
Him
who
threatens
an
Endless
Punishment
for
not
performing
what
is
commanded
.
And
therefore
no
such
hard
Yoke
can
be
imposed
by
our
Lord
on
the
Neck
of
Any
.
No
such
heavy
and
grievous
Burden
can
be
laid
by
a
Saviour
on
any
Shoulder
.
For
though
't
is
true
that
the
Reprobates
,
(
both
men
,
and
Devils
,
)
being
left
,
and
forsaken
,
and
finally
given
over
by
the
Iudge
of
all
the
world
,
are
sad
Impossibility
of
doing
Good
;
yet
it
is
as
true
too
,
that
they
drew
upon
themselves
such
a
deplorable
Necessity
of
doing
evil
,
They
were
not
created
in
That
Condition
.
For
God
created
them
upright
,
and
made
them
capable
of
Duty
;
But
they
found
out
and
follow'd
their
own
Inventions
,
whereby
to
lose
the
Capability
which
God
had
given
them
,
Eccles.
7.
29.
If
men
are
so
wilful
in
using
the
Liberty
of
their
Wills
,
as
to
make
an
absolute
Covenant
with
Death
,
and
with
Hell
to
be
at
Agreement
;
if
they
Sin
with
both
hands
,
(
as
one
[
†
](A54843-e22900-b)
†
Micah
7.
3.
Prophet
words
it
)
and
draw
Iniquity
as
with
a
Cart-rope
,
(
as
it
is
in
[
*
](A54843-e22920-b)
*
Isa.
5.
18.
Another
)
No
wonder
if
in
the
words
of
the
Book
of
Wisdom
,
they
[
‖
](A54843-e22940-b)
‖
Wisd.
1.
12.
pull
Destruction
upon
Themselves
with
the
work
of
their
hands
.
And
in
These
considerations
,
All
who
are
Lovers
of
Christ
indeed
,
and
think
ingenuously
of
him
,
and
are
not
grosly
injurious
to
him
,
nor
have
an
evident
pique
at
him
,
must
either
say
that
he
commands
us
in
proportion
to
our
Talents
of
Grace
and
Reason
,
or
will
not
punish
us
for
the
Not
doing
what
is
impossible
to
be
done
.
Thus
as
the
Antinomian
Error
may
be
sufficiently
confuted
by
Arguments
leading
ad
Absurdum
,
so
the
Truth
of
Christ's
Doctrin
is
as
sufficiently
confirmed
,
by
the
Absurdity
which
would
follow
its
being
supposed
to
be
false
.
§
12.
Again
if
we
are
not
out
of
our
Wits
,
nor
have
cast
off
the
Gentleness
and
Humanity
of
our
Nature
,
we
are
not
able
to
give
an
Instance
in
any
one
of
Christ's
Commands
which
is
truly
grievous
;
we
cannot
pitch
on
That
precept
which
is
not
agreeable
to
our
Nature
.
For
what
other
is
the
Sum
of
all
his
Commandments
put
together
,
than
that
we
do
to
all
others
,
as
we
would
that
Aelius
Lampridius
in
Alex
▪
Severi
Vitâ
.
all
others
should
do
to
us
?
And
what
is
That
,
but
the
Law
of
Nature
?
not
only
written
by
Severus
(
a
meerly
Heathen
Emperour
)
in
all
his
Plates
,
and
publick
works
,
But
by
the
invisible
finger
of
God
,
in
the
natural
Heart
and
Conscience
of
man
as
man
,
till
Tract
of
Time
and
Evil
Custom
(
in
some
depraved
persons
)
have
raz'd
it
out
?
Let
us
keep
but
This
precept
,
and
break
the
rest
,
if
we
are
able
.
For
what
does
our
Lord
require
of
us
in
any
one
or
more
parts
of
his
Royal
Law
,
which
is
not
easily
reducible
to
this
one
Head
?
Deal
we
as
righteously
with
men
,
as
by
men
we
would
be
dealt
with
;
And
let
us
do
the
Will
of
God
,
with
as
much
singleness
and
Zeal
,
as
we
desire
that
God
himself
will
be
pleas'd
to
do
ours
;
And
then
we
have
at
once
fulfill'd
the
Law
of
Nature
,
and
of
§
13.
Now
if
the
Yoke
of
Christ's
Precepts
is
thus
easy
in
it self
,
how
smooth
and
easy
is
it
to
Them
,
who
have
inur'd
themselves
to
it
by
their
Obedience
?
an
Argument
taken
from
Experience
will
be
as
cogent
as
any
can
be
.
David
found
,
after
a
great
and
a
long
Experience
,
that
the
Commandments
of
God
were
sweeter
to
him
,
than
the
Hony
,
and
Hony-comb
,
Psal.
19.
10.
where
the
word
Hony
being
us'd
,
by
a
kind
of
a
Proverb
among
the
Hebrews
,
for
all
imaginable
objects
of
Sensual
Pleasure
,
't
is
plain
the
meaning
of
the
Prophet
must
needs
be
This
;
that
the
Pleasure
arising
to
him
from
the
Rectitude
of
his
Actions
,
and
an
uniform
obedience
to
Gods
Commands
,
was
as
much
greater
than
any
pleasure
which
he
had
ever
yet
injoy'd
in
the
Breaches
of
them
,
as
the
Pleasure
which
smites
the
Soul
,
is
greater
than
That
which
affects
the
Body
.
Betwixt
which
two
there
is
so
signal
and
wide
a
Difference
,
that
(
by
an
obvious
Antimetabole
)
the
Pleasure
of
the
Soul
is
the
Soul
of
Pleasure
;
to
which
the
pleasure
of
the
Body
is
in
comparison
nothing
more
than
a
putrid
Carcass
.
And
as
the
Pleasures
of
the
Soul
are
by
much
the
greatest
,
so
't
is
the
Soul's
greatest
Pleasure
,
to
arrive
at
an
Ability
to
despise
That
of
the
Body
.
Such
was
the
Savour
and
the
Gust
which
David
had
of
God's
Precepts
,
and
such
was
his
Accompt
of
the
Delight
he
took
in
them
.
And
surely
All
People
of
Vertue
in
all
the
Ages
of
the
World
,
have
ever
said
the
same
thing
from
the
same
Experience
.
So
that
if
any
body
is
not
of
David's
Mind
,
't
is
meerly
for
want
of
his
Experience
.
For
the
Proof
of
sweet
things
lyes
in
the
Trial
,
and
the
Taste
.
As
the
Psalmist
cry'd
out
in
one
place
,
Lord
how
sweet
are
thy
words
unto
my
Taste
!
yea
sweeter
than
Hony
unto
my
Mouth
!
So
he
prayed
in
another
,
Lord
open
thou
my
lips
.
For
he
knew
he
could
not
Taste
that
Food
from
Heaven
,
whilst
carnal
prejudice
and
perversness
had
shut
his
Mouth
.
First
therefore
having
pray'd
that
God
will
open
our
lips
,
(
as
the
Psalmist
did
)
we
must
indeavour
(
as
He
did
too
)
to
taste
,
and
see
,
how
gratious
the
Lord
is
,
and
not
only
in
his
Promises
,
but
Precepts
also
.
Which
the
oftner
we
taste
,
with
the
more
Appetite
shall
we
desire
them
.
But
we
know
not
how
they
taste
,
before
we
taste
them
.
As
he
who
covets
,
knows
not
the
sweetness
of
Contentment
.
Nor
he
the
Delights
of
living
chastly
,
who
has
Eyes
full
of
Adultery
.
Nor
he
the
deliciousness
of
Temperance
,
who
hath
made
himself
a
Slave
to
Debauch
and
Surfet
.
Fraudulent
Persons
could
not
be
Fraudulent
,
if
they
experimented
the
Pleasure
of
upright
Dealing
;
But
they
must
actually
be
upright
in
all
their
Dealing
,
before
they
can
find
out
the
Pleasure
of
it
.
The
Royal
Prophet
therefore
said
well
,
That
WHEN
he
had
KEPT
the
Commandments
,
he
loved
them
exceedingly
;
Not
that
he
loved
them
exceedingly
before
he
kept
them
.
What
else
was
it
which
induced
him
to
speak
so
kindly
of
his
Afflictions
,
to
say
that
God
of
very
Faithfulness
had
caused
him
to
be
troubled
,
but
that
he
was
thereby
much
[
*
](A54843-e24190-b)
*
Ps.
119.
72
,
75.
assisted
in
the
keeping
of
the
Commandments
,
which
,
he
knew
by
much
experience
,
are
naturally
apt
to
rejoyce
the
Heart
,
Psal.
19.
8.
and
that
in
the
very
keeping
of
them
is
great
Reward
,
Psal.
19.
11.
But
where
a
Cloud
of
Vitious
Habits
doth
incessantly
interpose
bewixt
the
Eye
and
the
Object
,
how
can
the
Beauty
of
the
Commandments
be
rightly
seen
,
or
apprehended
?
The
Prophet
David
was
sain
to
pray
,
not
only
that
God
would
open
his
lips
that
he
might
taste
,
But
also
his
Eyes
,
that
he
might
SEE
the
wondrous
things
of
his
law
,
Psal.
119.
18.
And
by
the
help
of
his
Grace
,
(
which
we
must
pray
for
,
as
well
as
David
,
)
we
are
to
cast
out
the
mote
,
(
perhaps
the
Beam
)
out
of
our
Eyes
,
before
our
Eyes
can
be
ravish't
with
the
Charming
Beauty
of
Christ's
Commands
.
And
the
way
to
do
That
,
is
ipso
facto
to
obey
them
.
For
they
are
Pure
(
saith
the
Psalmist
)
and
inlightning
the
Eyes
,
(
Psal.
19.
8.
)
they
give
wisdom
unto
the
Simple
,
are
altogether
undefiled
,
and
converting
the
Soul
;
moreover
by
Them
is
thy
Servant
Taught
,
(
v.
7
,
11.
)
From
which
expressions
of
the
Psalmist
it
plainly
follows
,
that
the
Commands
of
the
Law
Moral
(
which
are
common
to
Moses
with
Christ
and
Nature
,
)
do
make
an
excellent
Collyrium
,
a
Soveraign
Oyntment
or
Eyesalve
,
to
clear
our
Sight
of
those
Mists
,
which
the
Devil
and
the
World
have
cast
before
them
.
§
14.
Say
then
Thou
Demas
,
Thou
Crude
,
and
unexperienced
Christian
,
or
whoever
thou
art
who
hast
a
share
in
the
Objection
.
Dost
thou
find
within
thy self
nothing
of
Appetite
or
Love
to
the
Yoke
of
Christ
?
It
is
because
thou
dost
not
know
,
how
pleasant
a
thing
it
is
to
wear
it
.
And
wilt
thou
know
the
true
Reason
why
thou
dost
not
know
That
?
It
is
because
thou
art
not
us'd
to
the
wearing
of
it
.
For
how
can
any
man
find
the
Pleasure
of
keeping
close
to
Christ's
Precepts
,
before
he
keeps
them
?
Do
but
live
a
strict
life
,
(
and
begin
now
in
Lent
)
till
thou
hast
got
into
an
Habit
of
living
strictly
,
and
my
life
for
thine
thou
wilt
find
it
Pleasant
.
But
He
who
will
not
live
exactly
,
till
he
arrives
at
those
Pleasures
,
which
nothing
less
than
Experience
can
bless
him
with
,
is
neither
more
nor
less
foolish
,
than
the
meer
Scholar
in
Hierocles
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
would
not
adventure
into
the
Water
,
until
he
was
certain
that
he
could
swim
;
or
one
who
utterly
refuseth
the
putting
of
meat
into
his
Mouth
,
until
he
shall
have
tasted
the
Goodness
of
it
.
For
as
thou
canst
not
taste
meat
,
till
thou
hast
put
it
into
thy
Mouth
,
nor
find
its
goodness
,
till
thou
hast
chew'd
it
,
and
(
by
digesting
it
into
Blood
)
hast
made
it
a
parcel
of
thy self
too
;
so
thou
canst
never
discern
the
sweetness
of
the
Commandments
of
Christ
,
until
for
some
time
they
have
been
thy
Diet.
Do
but
feed
upon
them
enough
,
and
digest
them
into
thy
Soul
by
obedience
to
them
,
and
Then
how
soon
wilt
thou
resemble
the
men
in
Homer
?
who
having
eaten
a
while
of
[
*
](A54843-e24870-b)
*
Lotum
gustâsse
non
inconcinnè
dicantur
Illi
,
qui
simul
atque
voluptatem
rectè
vivendi
degustârunt
,
ad
pristina
studia
revocari
non
possunt
.
Lotos
,
were
as
much
captivated
in
Love
with
the
Place
it
grew
in
,
as
our
Ecstatical
St.
Peter
with
the
Delights
of
Mount
Tabor
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Wer
't
thou
but
wonted
,
and
inur'd
,
as
much
to
the
keeping
of
Christ's
Commands
,
as
now
thou
art
to
the
breaking
of
them
,
Thou
wouldst
find
as
great
a
change
,
as
from
Hell
to
Heaven
.
And
if
from
this
Instant
wherein
I
speak
,
Thou
wilt
but
serve
The
Lord
Christ
with
as
much
Zeal
and
Assiduity
,
and
as
long
as
thou
hast
served
thy
Master
Satan
;
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
I
dare
lay
a
Wager
of
Gold
to
Brass
,
Thou
wilt
not
change
Masters
for
all
the
World
.
§
15.
But
here
perhaps
it
may
be
said
,
that
the
main
Aking
Tooth
is
not
drawn
out
of
the
Obection
.
For
thô
the
Yoke
of
Christs
Precepts
is
thus
evinced
to
be
easy
,
yet
the
burden
of
his
Cross
is
not
hence
proved
to
be
light
.
Nor
does
it
follow
his
Yoke
is
easy
in
That
ruggidest
part
of
it
,
wherein
both
his
Yoke
and
his
Burden
meet
.
For
so
we
know
they
Both
do
in
his
Precept
of
Self-denial
,
and
of
bearing
his
Cross
after
him
,
whether
laid
upon
us
by
others
,
or
freely
taken
upon
our selves
.
§
16.
To
which
I
answer
by
these
following
Degrees
,
(
beginning
with
the
least
and
lowest
.
)
First
when
laid
upon
us
by
others
,
there
is
matter
of
Comfort
in
it
,
from
the
Consideration
of
its
bare
Nature
For
we
know
't
was
the
Prerogative
of
Goodly
men
heretofore
above
other
Mortals
,
that
they
were
able
out
of
choice
to
be
bravely
Miserable
,
(
if
such
a
Latinism
as
That
may
be
us'd
in
English
.
)
Fortiter
Ille
facit
qui
miser
esse
potest
.
Many
Examples
of
which
we
have
,
not
only
in
the
Christian
,
but
Heathen
World
.
It
was
for
no
other
reason
,
that
Hierocles
flung
his
Blood
in
his
Lictor's
face
;
that
Zeno
spit
out
his
Toung
into
the
Teeth
of
his
Tormentor
;
that
the
Indians
in
Valerius
did
chose
to
suffer
the
Extremities
of
Heat
and
Cold
;
that
the
Brachmans
and
the
Gymnosophists
maintain'd
their
Paradox
even
to
Victory
,
Nihil
jucundius
esse
quàm
pati
;
I
say
for
no
other
reason
,
than
to
demonstrate
that
their
Souls
were
above
the
Infirmities
of
their
Bodies
.
Somewhat
like
the
Brave
Martyrs
in
the
Eleventh
Chapter
to
the
Hebrews
,
(
thô
not
from
the
same
religious
tortur'd
,
would
not
accept
of
a
Deliverance
.
In
the
midst
of
all
their
Agonies
,
they
would
not
admit
of
a
Relaxation
.
And
we
know
that
an
Army
of
Frogs
and
Lice
(
as
in
Egypt
)
may
have
the
power
to
do
Mischief
,
But
are
utterly
incapable
of
being
Injur'd
.
They
are
the
Great
and
the
Good
,
who
are
most
of
all
subject
to
suffer
wrong
.
Regium
est
&
Magnificum
,
bene
facere
,
&
male
pati
.
We
may
explain
it
out
of
St.
Peter
;
If
ye
do
well
,
and
suffer
for
it
,
Happy
are
ye
.
For
this
is
thankworthy
,
This
is
acceptable
with
God
.
And
hereunto
are
ye
called
,
because
Christ
also
suffer'd
for
us
,
leaving
an
Example
that
we
should
follow
His
steps
.
God
himself
is
most
capable
of
insolent
Usages
and
Affronts
,
by
the
Transcendency
of
his
Being
,
and
the
Praerogative
of
his
Omnipotence
;
most
obnoxious
to
Indignities
,
by
his
being
All
Goodness
;
and
the
most
lyable
to
Dishonours
,
by
his
being
All
Glory
.
So
next
and
immediately
under
God
,
the
most
susceptive
of
Abuses
are
His
Vicegerents
?
Whose
highest
priviledge
it
is
,
and
that
which
makes
them
most
like
their
Maker
,
(
whose
Lieutenants
they
are
on
Earth
,
)
that
All
the
Subjects
put
together
are
not
obnoxious
to
the
wrongs
which
their
Soveraigns
suffer
.
In
so
much
that
we
should
scorn
to
need
a
more
Effectual
Motive
,
to
make
us
an
Obedient
and
Loyal
People
,
than
our
resentment
of
the
hardships
they
suffer
for
us
.
Besides
that
All
Crowns
are
so
lin'd
with
Crosses
,
and
All
Crown'd
Heads
so
apt
to
ake
,
(
even
abstracting
from
all
the
injuries
which
they
are
ever
subject
to
as
the
Butts
of
Envy
,
)
that
they
deserve
the
Ease
and
Comfort
of
their
Best
Subjects
good
Affections
,
if
but
to
make
them
some
Amends
for
All
the
Malignities
of
the
Worst
;
and
in
Requital
of
their
Cares
for
the
Common
Safety
.
And
here
I
am
tempted
to
a
Digression
I
cannot
easily
forbear
:
For
if
it
is
profitable
and
short
too
,
it
will
be
pertinent
enough
.
It
is
but
This
;
that
if
the
People
of
these
Realms
will
either
All
travel
abroad
into
Foreign
Parts
,
or
at
least
take
the
pains
to
be
taught
at
home
,
how
much
like
Princes
rather
than
Subjects
,
they
live
in
the
Land
of
their
Nativity
,
(
being
compar'd
with
other
Subjects
throughout
the
habitable
World
,
)
they
will
say
of
our
British
Soveraign
,
what
No
other
People
can
say
of
Theirs
,
that
his
Yoke
is
very
easy
,
and
his
Burden
exceeding
light
.
§
17.
Another
Comfort
the
Cross
affords
,
when
laid
by
the
Guilty
upon
the
Innocent
,
does
lye
in
This
;
that
the
Iudge
upon
the
Bench
can
but
condemn
a
Malefactor
;
The
King
himself
can
but
reprieve
him
;
'T
is
GOD
only
who
can
forgive
him
.
So
that
Mischievous
men
have
This
common
to
them
with
the
Devil
,
that
they
are
able
to
wrong
the
Innocent
;
whereas
the
Innocent
man
hath
This
derived
to
him
from
God
alone
,
that
he
is
able
(
as
to
himself
)
to
acquit
the
Guilty
.
Here
then
we
may
demand
with
Why
boastest
Thou
thy self
,
ô
Tyrant
,
that
thou
canst
do
mischief
?
so
can
a
Toad
,
so
can
a
Spider
,
so
can
a
Pest
,
or
an
Imposthume
.
Why
dost
thou
glory
in
thy
ability
of
blasting
thine
Enemy
with
a
Lye
,
or
of
bearing
False
witness
against
thy
Neighbour
?
so
can
the
Father
of
Lyes
the
Devil
,
who
thence
is
call'd
by
way
of
Eminence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Detractor
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Accuser
of
the
Brethren
.
Nay
why
dost
thou
pride
it
in
thy
power
of
being
skilful
to
destroy
,
either
the
Livelyhoods
or
the
Lives
of
a
world
of
men
?
so
can
the
Palmer-worm
,
or
Mildew
,
so
can
a
Deluge
,
or
a
Drouth
.
Which
if
seriously
consider'd
by
him
who
suffers
,
as
well
as
by
him
who
does
an
Injury
;
't
will
yield
the
First
matter
of
Comfort
,
and
the
Second
matter
of
Terror
.
For
Qui
tulit
injuriam
ignoscere
potest
;
Qui
fecit
,
nunquam
:
whilst
he
who
suffers
Injury
has
a
divine
Opportunity
of
giving
Pardon
,
He
who
does
it
has
nothing
left
as
the
Issue
of
it
,
but
Bitter
Repentance
,
or
Condemnation
.
Hence
therefore
we
must
learn
to
discriminate
two
Things
,
which
most
commonly
are
confounded
,
and
apprehended
to
be
the
same
.
For
't
is
one
thing
,
to
Insult
,
or
to
domineer
;
And
quite
another
,
to
gain
a
Victory
.
Just
as
't
is
one
thing
,
to
be
wrong'd
;
And
quite
another
,
to
be
worsted
.
The
Devil
and
Pilate
(
for
example
)
did
Domineer
over
our
Saviour
,
who
yet
(
we
know
)
had
the
best
of
Both.
Dives
insulted
over
Lazarus
,
(
as
't
is
expressed
by
way
of
Parable
,
)
though
Lazarus
in
the
end
had
the
better
of
him
.
Anytus
and
Melitus
could
not
hurt
Socrates
,
though
they
could
kill
him
.
And
though
St.
Paul
could
be
beheaded
by
the
Emperor
not
fighting
;
as
That
against
Cade
by
King
Henry
the
Sixth
.
Nor
does
it
cease
to
be
a
Victory
,
in
case
't
is
purchased
by
Delays
;
as
that
against
Hannibal
by
Fabius
Maximus
.
Nay
't
is
a
Victory
,
though
it
be
won
even
by
flying
out
of
the
Field
;
which
was
the
way
by
which
the
Parthians
were
wont
to
Conquer
.
And
so
't
is
Victory
nevertheless
,
though
obtain'd
by
suffering
;
as
by
the
noble
Army
of
Martyrs
against
the
whole
Heathen
world
.
It
being
impossible
that
a
thing
should
cease
to
be
what
it
is
,
through
the
Nature
of
the
means
,
by
which
it
is
so
.
It
is
so
far
from
being
necessary
,
that
Conquest
should
consist
in
making
Havock
of
an
Enemy
by
wounds
and
slaughter
,
That
't
is
but
one
sort
of
Conquest
,
and
that
the
Meanest
.
Let
us
therefore
set
it
down
as
a
Truth
unmoveable
,
upon
which
we
may
adventure
to
lean
with
safety
;
That
to
be
mightily
overborn
,
whilst
by
Impiety
,
must
needs
be
either
none
at
all
,
or
a
glorious
Overthrow
.
Because
't
is
clear
that
God's
Mercy
is
overborn
by
men's
Impenitence
;
And
even
his
greatest
Longanimity
may
be
quite
beaten
out
by
our
Provocations
.
§
18.
Thirdly
the
Burden
of
the
Cross
,
when
't
is
laid
upon
us
by
others
,
is
made
exceedingly
lighter
to
us
than
I
have
hitherto
shew'd
it
to
be
,
by
our
looking
up
to
Him
,
who
hath
born
it
for
us
,
and
before
us
;
and
by
our
reflecting
on
the
Reward
,
towards
which
it
does
lead
us
,
and
lift
us
up
.
Eusebius
tells
us
of
some
in
Egypt
,
who
,
however
Good
Friday
,
upon
which
they
were
to
celebrate
their
Master's
Suffrings
on
the
Cross
,
as
that
the
sense
of
Their
suffrings
seem'd
to
be
wholly
swallow'd
up
,
by
the
far
greater
sense
which
they
had
of
His.
Though
they
were
scatter'd
and
dispers't
as
far
asunder
,
as
the
Ingenie
of
Malice
could
well
contrive
,
(
some
imprison'd
upon
the
Land
,
some
under
Hatches
upon
the
Sea
,
some
in
Caves
of
the
Wilderness
,
and
some
condemn'd
upon
the
Scaffold
,
)
Yet
,
as
the
Angles
of
a
Pyramid
,
however
distant
at
the
Basis
,
do
still
come
nearer
as
they
Ascend
,
and
at
last
Concenter
in
the
Conus
;
so
how
distant
soever
the
one
from
the
other
those
Christians
were
,
in
respect
of
their
Bodies
here
below
,
They
met
together
in
their
Affections
at
the
same
Throne
of
Grace
.
And
though
Our
Church
,
like
Theirs
,
in
the
late
ill
Times
,
was
truly
Militant
,
when
with
the
Burden
she
labour'd
under
she
sadly
hung
down
her
Head
,
yet
Sursum
Corda
,
she
lifted
up
her
Heart
to
the
Lord
of
Glory
,
And
by
an
union
of
Affections
kept
all
her
Holy
Days
and
Feasts
with
the
Church
Triumphant
.
It
would
be
certainly
a
voluminous
,
if
not
an
Endless
Undertaking
,
(
thô
otherwise
easy
enough
)
to
prove
by
way
of
Induction
,
or
by
a
Catalogue
of
the
Particulars
,
how
many
Myriads
have
been
enabled
to
run
with
Patience
the
Race
that
was
set
before
them
,
by
meerly
looking
unto
Iesus
the
Author
and
Finisher
of
their
Faith
,
so
far
forth
as
for
the
Ioy
that
was
set
before
him
,
he
endured
the
Cross
,
and
despised
the
shame
,
and
so
sate
him
down
at
the
right
hand
of
God
.
Nor
indeed
can
it
be
otherwise
,
with
such
as
Love
and
believe
in
the
Lord
Jesus
in
sincerity
,
And
give
an
Evidence
of
Both
by
their
new
obedience
.
For
so
long
as
we
are
such
,
the
Spirit
it self
(
saith
St.
Paul
)
beareth
witness
with
our
Spirits
,
that
we
are
children
of
God
.
And
if
Children
,
then
Heirs
;
Heirs
of
God
,
and
joynt
Heirs
with
Christ
;
if
so
be
we
suffer
with
him
,
that
we
may
also
be
glorified
together
with
him
.
And
suffer
with
him
we
shall
with
the
greater
ease
,
(
if
not
Ambition
,
)
because
we
shall
reckon
with
St.
Paul
,
That
the
Suffrings
of
this
present
Time
are
not
worthy
to
be
compared
with
the
Glory
which
shall
be
revealed
in
us
;
and
because
the
whole
Trinity
is
clearly
ingaged
in
our
behalf
:
(
For
so
St.
Paul
tells
us
in
the
following
Parts
of
the
same
Chapter
.
)
God
the
Father
gave
us
his
Son
,
and
all
good
things
together
with
him
.
God
the
Son
gave
us
Himself
,
not
only
that
he
might
dye
,
but
also
rise
from
the
Dead
,
and
be
an
Advocate
for
us
incessantly
at
the
right
hand
of
God
.
Thirdly
God
the
Holy
Ghost
ingageth
helping
our
Infirmities
,
through
which
we
know
not
what
we
should
pray
for
as
we
ought
,
And
by
making
Intercession
for
us
with
Groans
not
to
be
utter'd
.
And
whilst
so
great
a
Care
is
taken
both
of
us
,
and
our
Interest
,
by
God
Himself
,
It
cannot
but
follow
that
all
the
Crosses
which
shall
be
laid
upon
us
by
others
,
will
work
together
for
our
Comfort
in
this
life
present
,
as
well
as
for
our
Glory
in
that
to
come
.
§
19.
Lastly
the
Burden
of
Christ
is
light
,
when
freely
taken
upon
our selves
;
as
(
in
particular
)
when
he
Commands
us
(
somewhat
like
what
the
Ammonites
commanded
the
men
of
Iabesh
Gilead
)
to
pluck
out
an
Eye
,
(
a
right
Eye
too
,
)
and
to
cast
it
from
us
.
For
First
it
is
not
an
Absolute
,
but
a
Conditional
Command
.
We
are
to
pluck
out
an
Eye
,
upon
a
supposal
that
it
offends
us
;
that
is
to
say
,
If
it
is
scandalous
,
and
makes
us
stumble
into
Sin
;
and
into
such
wasting
Sin
,
as
makes
us
fall
headlong
into
Hell
;
for
so
our
Saviour
does
infer
in
his
very
next
words
.
In
such
a
formidable
Case
,
and
for
the
preventing
of
such
a
Mischief
,
It
is
not
only
not
grievous
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
saith
our
Saviour
)
It
is
profitable
for
thee
,
that
one
of
thy
Members
perish
,
and
not
that
thy
whole
Body
be
cast
into
Hell
.
So
that
Secondly
't
is
not
a
Positive
,
but
a
Comparative
Command
.
And
't
is
the
Dictate
of
Common
Sense
,
That
of
two
evils
of
Punishment
,
we
are
in
Prudence
to
choose
the
least
.
As
rather
to
lose
one
Eye
than
Both
,
and
rather
Both
than
the
whole
Body
;
and
rather
the
Body
than
the
Soul
.
To
suffer
any
thing
,
rather
than
Death
;
and
Death
it self
,
rather
than
Hell
.
A
man
having
a
Gangraene
in
any
Limb
of
his
Body
,
will
not
only
permit
,
but
hire
the
Artist
to
cut
it
off
.
And
by
consequence
will
confess
it
very
much
better
and
more
desirable
,
to
Pluck
out
his
Eye
,
and
to
cast
it
from
him
,
than
,
by
keeping
it
in
his
Head
,
to
be
Cast
into
Hell
.
Better
suffer
under
Them
who
can
destroy
the
Body
only
,
than
under
Him
who
can
destroy
both
Body
and
Soul
.
Yea
Thirdly
't
is
the
Dictate
of
Sanctified
Reason
,
That
of
any
two
evils
,
whereof
the
one
is
of
Sin
,
the
other
of
Affliction
,
we
must
choose
to
Suffer
the
greatest
,
rather
than
wilfully
Do
the
least
.
Our
first
Care
must
be
,
to
make
a
Covenant
with
our
Eyes
,
not
to
look
upon
a
Maid
.
Next
in
order
to
That
Design
,
we
should
not
look
round
about
us
in
the
Streets
of
the
City
,
for
fear
our
Eyes
become
our
Enemies
.
Or
if
our
Eyes
chance
to
wander
beyond
the
Bounds
of
That
Counsel
,
our
third
degree
of
Care
must
be
,
not
to
gaze
upon
a
Woman
,
lest
we
fall
by
those
things
that
are
pretious
in
her
,
(
v.
5.
&
8.
)
Or
if
This
cannot
be
done
,
't
is
better
to
out
them
whilst
they
are
innocent
,
(
as
Virginius
did
his
Daughter
,
)
than
continue
them
as
Inlets
to
Sin
and
Hell
.
Nor
should
we
be
griev'd
at
our
Advantage
,
though
it
be
bought
with
great
Pain
,
whilst
it
is
for
the
Prevention
of
a
very
much
greater
.
Last
of
all
,
this
Commandment
which
is
so
grievous
to
us
in
Sound
,
is
very
far
from
being
such
in
its
intrinsick
signification
.
For
,
in
our
Saviour's
gratious
sense
,
'T
is
but
the
Vanity
of
the
Eye
which
we
are
bound
to
pluck
out
;
'T
is
but
the
Violence
of
the
Hand
which
we
are
bound
to
cut
off
;
And
the
obliquity
of
the
Foot
which
we
are
bid
to
cast
from
us
,
(
as
is
shewn
more
at
large
in
an
[
*
](A54843-e28830-b)
*
See
the
third
Sermon
on
Mar.
10.
17.
Part
2.
§
5
,
6
,
7.
other
Place
.
)
Several
vices
of
the
Soul
being
fitly
enough
expressed
by
so
many
Members
of
the
Body
.
And
That
severest
of
our
Lord's
Precepts
,
If
thy
Right
Eye
offend
thee
,
pluck
it
out
;
if
thy
Right
hand
offend
thee
,
cut
it
off
;
if
thy
Right
Foot
offend
thee
,
cast
it
from
thee
;
may
very
well
admit
of
this
Serene
Signification
:
That
we
must
pluck
out
a
Lust
,
thô
as
dear
to
us
as
a
right
Eye
.
And
we
must
cut
off
an
Avarice
,
thô
as
dear
to
us
as
a
right
Hand
.
And
we
must
cast
away
an
Ambition
of
greater
things
than
are
good
for
us
,
thô
perhaps
as
dear
to
us
as
both
our
Feet
.
§
20.
Thus
we
see
this
very
Precept
,
which
seems
a
very
rough
Part
of
our
Saviour's
Yoke
,
and
a
very
heavy
part
of
his
Burden
too
,
does
upon
serious
Consideration
appear
as
Easy
,
and
as
Light
,
as
any
Servant
can
expect
from
so
kind
a
Lord
.
For
this
Maxim
being
praemis'd
as
most
unquestionable
,
and
cogent
,
That
without
the
pursuing
of
Peace
and
Holiness
,
no
man
living
shall
see
the
Lord
;
And
that
no
unclean
Thing
can
ever
enter
into
the
Kingdom
of
Heaven
,
but
does
inevitably
belong
to
the
Commonwealth
of
Hell
,
how
could
our
Master
have
obliged
us
with
better
expressions
of
his
love
,
than
by
Commanding
us
to
flee
from
the
wrath
to
come
?
and
to
forbear
the
least
evil
which
may
possibly
lead
unto
the
greatest
?
rather
to
crucifie
the
Flesh
,
than
permit
it
to
defile
and
destroy
the
Spirit
?
even
to
pluck
out
our
right
Eye
,
rather
than
suffer
it
to
pollute
us
?
to
lose
any
thing
,
rather
than
Heaven
?
to
indure
any
thing
,
rather
than
Hell
?
And
rather
to
smart
for
some
Time
,
than
to
all
Eternity
?
§
21.
Say
then
again
thou
Habitual
Sinner
,
or
who
ever
else
thou
art
who
hast
a
Share
in
the
Objection
.
Since
't
is
thy
Duty
and
thy
Interest
to
bear
the
Yoke
of
Christ's
Precepts
and
the
Burden
of
his
Cross
with
Faith
and
Patience
,
by
whomsoever
't
is
laid
upon
thee
,
whether
spitefully
by
others
,
or
piously
by
thy self
;
what
pretense
canst
thou
invent
for
thy
unkindness
to
those
Commandments
,
which
are
not
only
not
grievous
,
but
very
agreeable
to
thy
Nature
,
if
at
least
thou
retainest
and
hast
not
rooted
out
that
Nature
,
which
the
God
of
Good
nature
implanted
in
thee
?
or
what
Apologie
canst
thou
make
for
thy
starting
aside
from
the
Cross
of
Christ
,
which
alone
can
exalt
thee
to
wear
a
Crown
?
nor
that
a
meer
Earthly
and
Perishing
Crown
,
but
one
which
fadeth
not
away
,
eternal
in
the
Heavens
.
So
that
admitting
the
Cross
of
Christ
were
heavy
or
grievous
in
it self
,
yet
in
respect
of
thy
Reward
it
should
cease
to
be
so
.
Shall
any
Thing
be
call'd
grievous
,
which
does
evidently
tend
to
thy
greatest
Good
?
All
the
Apologie
Thou
canst
make
,
and
all
the
Reason
thou
canst
give
,
is
,
that
thou
art
not
yet
arrived
at
a
True
Christian
Faith
,
nor
by
consequence
at
a
Love
of
the
Lord
Jesus
in
Sincerity
.
For
do
but
imagin
(
honest
Friend
)
thou
wert
just
falling
from
a
Praecipice
,
or
from
the
Pinacle
of
a
Temple
;
And
a
Neighbour
standing
by
should
thrust
his
hand
to
thy
Rescue
,
and
catching
hold
of
thine
Arm
should
snatch
thee
back
with
such
a
vehement
and
sudden
Twinge
,
as
either
to
dislocate
or
break
a
Bone
;
would'st
thou
be
angry
with
thy
Neighbour
for
so
much
rudeness
?
And
in
stead
of
being
thankful
for
springing
in
to
thy
Deliverance
,
would'st
thou
accuse
him
of
being
hasty
,
and
quarrel
the
roughness
of
his
motion
,
asking
why
he
did
not
use
thee
with
greater
softness
,
and
would
not
deliberate
before
he
acted
?
would'st
thou
not
rather
kneel
down
before
him
,
and
make
an
offer
of
obedience
,
as
well
as
thanks
,
and
look
upon
him
thenceforwards
as
dearer
to
thee
than
thy
life
?
And
in
case
thou
art
a
rich
man
,
as
He
a
poor
one
,
would'st
thou
not
give
him
an
yearly
Pension
for
such
an
obliging
act
of
Friendship
,
as
that
ransoming
of
Thy
life
with
the
utmost
hazard
of
his
own
?
Apply
this
now
to
the
Case
in
hand
.
Imagin
as
strongly
as
thou
art
able
,
that
thou
art
even
now
falling
into
the
Bottomless
Pit
of
Hell
,
(
a
Lake
eternally
burning
with
Fire
and
Brimstone
,
)
And
suppose
in
this
Case
that
God
the
Son
shall
spring
forth
from
the
Bosom
of
God
the
Father
;
ascend
the
Cross
with
set
purpose
,
to
fetch
thee
down
;
and
descend
into
the
Grave
,
for
no
other
end
than
to
raise
thee
up
;
And
go
purposely
into
Hell
,
to
fetch
thee
back
from
thence
to
Heaven
.
Wilt
thou
repine
at
That
Deliverance
,
in
case
the
violence
of
the
Twitch
shall
happen
to
cost
thee
a
little
pain
?
or
be
displeas'd
with
thy
Deliverer
,
in
case
he
should
not
set
thee
Free
at
a
cheaper
rate
,
than
that
of
taking
off
the
Weights
that
kept
thee
down
,
(
that
is
)
by
mortifying
the
Flesh
,
with
the
Affections
and
Lusts
;
by
Commanding
thee
to
be
clean
,
and
pure
,
and
holy
;
And
that
for
this
obliging
reason
,
because
thy
happiness
does
depend
on
thy
being
Such
?
Wilt
thou
grumble
at
thy
Physician
,
for
being
severely
Faithful
to
thee
,
in
using
the
means
of
thy
Recovery
?
Or
wilt
thou
not
rather
bethink
thy self
,
with
the
Royal
Psal
mist
,
Quid
Retribuam
?
What
shall
I
render
unto
the
Lord
for
all
his
Benefits
and
Blessings
bestow'd
upon
me
?
If
this
Redeemer
of
thine
is
poor
,
(
as
in
his
Members
indeed
he
is
,
)
wilt
thou
not
give
him
an
yearly
Pension
,
(
devote
a
Part
of
thy
Revenue
to
Pious
uses
,
)
as
a
small
Token
that
thou
resentest
his
Goodness
to
thee
?
or
admit
that
He
is
Great
,
(
as
in
Himself
he
is
immensly
and
unspeakably
such
,
)
wilt
thou
not
Sacrifice
unto
him
the
constant
Tribute
of
thy
obedience
,
though
he
should
rigidly
command
thee
to
fight
with
Anakims
and
Lyons
,
to
fetch
him
Water
from
Bethleem
,
or
Grapes
from
Canaan
?
Suppose
he
orders
thee
,
(
as
he
does
,
)
to
pluck
out
an
Eye
of
Lust
or
Vanity
;
To
cut
off
an
Hand
of
Fraud
or
Violence
;
To
cast
away
a
Foot
which
is
swift
to
shed
blood
;
rather
than
keep
them
to
thy
undoing
;
wilt
thou
not
execute
those
orders
for
the
Love
of
thy
Saviour
,
and
of
thy
self
too
,
rather
than
thine
Eye
shall
find
the
right
Rode
to
Hell
,
Thine
Hand
work
out
thine
own
damnation
,
Thy
Foot
carry
thee
in
the
Broad
way
which
leadeth
to
Destruction
?
Imagin
strongly
that
thy
Saviour
does
long
as
much
for
thy
obedience
as
King
David
did
to
drink
of
the
Well
of
Bethlem
;
large
Fees
too
.
The
tenderest
Person
and
the
most
delicate
,
who
values
his
Body
above
his
Soul
,
if
he
esteems
it
for
his
Interest
to
have
a
Member
saw'd
off
,
being
infested
with
a
Gangraene
,
will
(
as
I
said
a
little
before
)
even
hire
the
Chirurgion
to
use
his
Tool
.
And
(
after
the
very
same
manner
,
as
well
as
on
the
same
ground
,
)
He
who
is
now
the
greatest
Enemy
,
both
to
the
Counsels
,
and
Commandments
,
and
Cross
of
Christ
,
If
he
be
but
once
brought
to
an
inviolable
Belief
,
(
without
all
Scruples
,
or
Peradventures
,
)
That
every
man
shall
live
eternally
either
in
Heaven
,
or
in
Hell
,
And
that
't
is
clearly
for
his
Interest
to
do
or
suffer
as
Christ
commands
him
,
because
in
order
to
his
Escape
from
all
the
miseries
of
the
one
,
and
in
order
to
his
Attainment
of
all
the
Beatitudes
in
the
other
;
He
will
presently
break
off
his
Sins
by
Righteousness
,
as
Daniel
charged
Nebuchadnezzar
.
He
Zachee
the
Publican
when
He
repented
.
He
will
bring
forth
Fruits
meet
for
Repentance
,
as
the
Jews
were
admonished
by
Iohn
the
Baptist.
He
will
be
glad
to
be
thought
worthy
to
suffer
shame
for
Christ's
sake
,
as
the
Apostles
at
Ierusalem
,
Acts
5.
41.
The
Consideration
of
his
Interest
will
give
an
high
Relish
to
all
his
suffrings
,
making
his
Torments
and
his
Tormentors
to
become
his
great
Instruments
and
means
of
pleasure
.
§
22.
Thus
we
see
in
all
cases
,
both
Temporal
,
and
Spiritual
,
every
man
is
for
himself
,
and
intends
his
own
Interest
,
in
whatsoever
it
is
which
he
undertakes
;
either
the
Interest
of
his
Profit
,
or
of
his
Pleasure
,
and
Reputation
;
The
Interest
of
his
Flesh
,
or
of
his
Spirit
;
his
present
Interest
,
or
his
future
;
still
't
is
one
Interest
,
or
other
,
which
leads
him
on
unto
the
best
,
or
the
worst
Performances
in
the
World
.
Is
any
man
Covetous
and
extremely
close fisted
?
He
thinks
it
is
for
his
Interest
,
as
being
the
way
to
be
Rich
in
mony
,
which
is
the
only
Grand
Project
that
he
is
driving
.
Or
is
he
Free
,
and
open-handed
?
He
thinks
it
for
his
Interest
,
because
it
is
the
ready
way
to
make
him
Rich
in
good
Works
,
which
is
the
highest
and
noblest
end
at
which
he
ayms
in
this
World
.
Is
there
any
man
running
headlong
into
a
Customary
Contempt
of
his
Saviour's
Yoke
?
He
thinks
it
is
for
his
Interest
,
as
being
the
way
to
live
merrily
,
and
in
Prosperity
here
on
Earth
,
which
is
the
Soveraign
Allective
of
his
Desires
.
Or
does
any
man
take
pleasure
in
supporting
both
the
Burden
and
Yoke
of
Christ
?
He
thinks
it
is
for
his
Interest
,
as
being
the
way
to
dye
safely
,
and
to
live
after
Death
a
life
of
Bliss
and
Immortality
;
which
is
the
utmost
Atchievement
his
heart
is
set
on
.
Lastly
would
ye
know
the
Reason
,
why
I
have
meditated
so
much
upon
this
kind
of
Subject
?
why
I
have
struck
so
many
Blows
upon
this
great
Anvil
?
made
so
many
long
Discourses
(
though
on
occasion
of
divers
Texts
)
touching
the
Equity
and
the
Law
of
our
Saviour's
Gospel
?
and
indispensable
Necessity
of
our
obedience
unto
the
end
?
The
Reason
of
it
is
truly
This
,
Because
I
have
thought
it
most
mine
own
,
and
other
men's
Interest
so
to
do
.
And
till
we
are
able
to
be
so
happy
,
as
to
convince
our selves
and
others
,
that
't
is
most
for
our
Interest
to
bear
the
Yoke
of
Christ's
Law
,
and
the
Burden
of
his
Cross
when
't
is
laid
upon
us
;
'T
is
very
sure
that
neither
of
us
shall
bear
the
one
,
or
the
other
,
as
is
requir'd
.
Whereas
't
is
as
sure
,
on
the
other
side
,
That
as
we
never
neglect
our
Interest
in
what
is
Secular
,
or
Carnal
,
(
as
touching
our
Credits
,
or
our
Estates
,
or
our
Temporal
Preservation
;
)
so
as
little
shall
we
indure
,
to
start
aside
from
the
Burden
or
Yoke
of
Christ
,
if
indeed
we
do
believe
it
our
greatest
Interest
to
bear
them
as
He
requires
.
For
can
the
very
same
man
who
is
sollicitously
careful
to
get
a
Trifle
,
be
as
perfectly
careless
to
gain
a
Talent
?
or
stand
in
very
great
Dread
of
a
lesser
Punishment
?
But
of
an
infinitely
greater
,
in
none
at
all
?
If
we
are
strict
in
our
conforming
to
the
Commandments
of
men
,
with
whom
the
Penalties
are
but
Temporal
,
and
the
Recompenses
but
finite
.
;
we
cannot
sure
be
Non-Conformists
to
the
Commandments
of
Christ
,
on
a
Supposal
that
we
believe
it
as
great
a
Truth
as
any
is
,
That
his
Punishments
and
Rewards
,
are
both
Immortal
,
and
Immense
.
Nor
can
I
think
of
a
more
rational
or
a
more
satisfactory
Accompt
,
why
the
Commandments
of
men
should
be
so
commonly
heeded
by
us
,
with
more
circumspection
than
those
of
Christ
,
but
that
we
fear
Them
more
,
and
believe
Him
less
;
or
value
the
Interest
of
our
Bodies
above
the
Interest
of
our
Souls
;
or
prefer
the
seeming
certainty
of
what
is
Present
,
before
the
Hope
and
Expectance
of
what
is
future
;
And
had
rather
become
the
owners
of
Earthly
Contentments
in
Possession
,
than
to
be
dealing
for
Reversions
in
Heaven
it self
.
§
23.
And
therefore
to
the
end
we
may
be
able
even
to
feel
,
and
by
consequence
to
arrive
at
the
Conviction
of
Experience
,
That
the
Yoke
of
Christ's
Law
is
really
Easy
in
it
self
;
and
the
Burden
of
his
Cross
is
in
comparison
very
light
;
And
that
they
have
Both
a
secret
vertue
of
giving
Rest
unto
the
Souls
of
Them
that
labour
,
and
of
Refreshing
the
heavy
laden
;
(
for
so
our
Saviour
tells
us
expresly
in
the
two
next
Verses
before
the
Text
,
)
let
us
be
Conversant
incessantly
in
all
the
means
of
attaining
to
a
True
Christian
Faith
,
That
so
by
cordially
believing
,
we
may
passionately
love
the
Lord
Jesus
Christ
.
And
that
loving
him
as
we
ought
,
we
may
by
consequence
delight
in
doing
that
which
he
requires
,
and
by
consequence
may
attain
to
that
Reward
which
he
hath
Promis'd
.
For
as
our
Faith
and
our
Love
,
do
what
we
can
,
will
beget
obedience
,
(
if
the
first
is
unfeigned
,
and
the
second
without
Dissimulation
,
)
So
't
is
sure
that
our
obedience
will
end
in
bliss
.
Not
in
bliss
whilst
we
are
Passengers
,
but
when
we
shall
arrive
at
our
Iourneys
end
.
For
here
we
are
Dead
(
saith
our
Apostle
,
)
and
our
life
is
yet
hid
with
Christ
in
God
.
But
when
the
Lord
Iesus
Christ
who
is
our
life
shall
appear
,
Then
shall
We
also
appear
with
Him
in
Glory
.
Which
God
the
Father
of
his
mercy
prepare
us
for
,
through
the
working
of
his
Spirit
,
and
for
the
worthiness
of
his
Son
;
To
whom
be
Glory
for
ever
and
ever
.
THE
INDISPENSABLE
NECESSITY
OF
Strict
Obedience
Under
the
GOSPEL
.
THE
INDISPENSABLE
NECESSITY
OF
Strict
Obedience
Under
The
GOSPEL
.
HEB.
XII
.
28
,
29.
Wherefore
we
receiving
a
Kingdom
which
cannot
be
moved
,
let
us
have
Grace
,
whereby
we
may
serve
God
acceptably
,
with
Reverence
and
godly
Fear
.
For
our
God
is
a
Consuming
Fire
.
THere
is
something
Difficult
in
the
Text
,
which
will
(
I
think
)
be
best
explain'd
by
way
of
Answer
to
an
Objection
.
For
why
is
it
said
here
,
Let
us
have
Grace
?
It
may
seem
at
first
hearing
a
strange
expression
,
whether
we
have
it
,
or
have
it
not
.
For
if
we
have
it
,
it
seems
superfluous
;
and
if
we
have
it
not
,
it
seems
as
vain
.
We
need
not
say
Let
us
have
,
what
't
is
plain
we
have
already
before
we
say
it
:
And
we
say
to
no
purpose
,
Let
us
have
this
or
that
,
which
whilst
we
have
not
,
it
is
not
in
our
power
to
have
.
For
,
Is
the
Grace
of
God
Almighty
at
our
Disposal
?
Can
we
confer
it
upon
our selves
,
that
it
should
hear
be
said
to
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
us
have
grace
?
we
cannot
have
grace
till
we
receive
it
,
nor
can
we
possibly
receive
it
,
till
God
most
freely
bestows
it
on
us
.
What
is
this
that
he
saith
then
,
let
us
have
grace
?
To
answer
this
it
must
be
known
,
that
in
many
places
of
Scripture
Grace
doth
signifie
the
Gospel
.
Whether
as
being
the
chief
Instrument
or
Means
of
Grace
;
or
as
containing
and
exhibiting
the
Covenant
of
Grace
,
which
does
often
stand
oppos'd
unto
the
Covenant
of
Works
;
or
else
as
being
the
great
Message
of
Grace
and
Favour
from
Heaven
to
Earth
.
Whether
for
these
,
or
for
other
Reasons
,
so
it
is
that
the
word
Grace
doth
often
signifie
the
Gospel
;
especially
then
,
when
't
is
oppos'd
unto
the
Law
.
A
clear
Example
of
which
we
have
,
Iohn
1.
17.
The
Law
came
by
Moses
,
but
Grace
and
Truth
from
Iesus
Christ
:
that
is
,
The
Gospel
of
Grace
and
Truth
.
For
there
was
truth
in
the
Law
,
as
well
as
in
the
Gospel
;
and
grace
was
given
unto
the
Iews
,
as
well
as
to
the
Gentiles
,
of
whom
we
are
.
And
therefore
the
meaning
of
it
must
be
,
That
as
the
Law
came
by
Moses
,
so
the
Gospel
of
grace
came
down
from
Heaven
by
Iesus
Christ
;
and
so
it
is
called
by
St.
Paul
,
Acts
20.
24.
Another
Instance
of
it
we
have
Rom.
6.
14.
We
are
not
under
the
Law
,
but
under
Grace
:
that
is
,
the
Gospel
of
Christ
which
is
the
Word
of
his
Grace
;
and
so
St.
Paul
calls
it
again
,
Acts
20.
32.
For
it
cannot
be
meant
concerning
the
grace
of
Sanctification
;
because
even
They
were
under
that
,
who
were
under
the
Law
that
was
given
by
Moses
;
else
would
Caleb
and
Ioshua
,
and
Moses
himself
have
been
void
of
Grace
.
Which
being
eminently
Impossible
,
't
is
plain
the
Gospel
must
be
the
thing
which
is
there
opposed
unto
the
Law
.
And
as
in
other
places
of
Scripture
,
so
particularly
in
This
which
now
is
under
consideration
,
the
Grace
of
God
is
so
set
,
as
to
signifie
nothing
but
the
Gospel
.
And
(
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
very
often
being
put
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
Have
it
in
this
place
,
is
nothing
else
but
to
hold
it
fast
.
So
that
the
Scope
of
the
Exhortation
,
is
,
that
we
hold
fast
the
Gospel
or
Law
of
Christ
,
described
to
be
the
Instrument
,
whereby
we
may
perform
a
Service
acceptable
to
God
.
But
acceptable
Service
it
cannot
be
,
unless
attended
with
Fear
and
Reverence
.
To
wit
with
a
reverence
of
his
Mercy
in
the
beginning
of
the
Text
,
and
with
a
fear
of
his
Wrath
in
the
later
end
.
The
Duty
therefore
is
here
inforced
both
before
and
behind
;
and
that
with
such
Reasons
,
as
't
is
not
easy
to
resist
.
For
first
the
Reason
going
before
is
drawn
from
the
richness
of
our
Reward
,
in
case
we
serve
God
as
he
here
requires
.
And
then
the
Reason
coming
behind
is
from
the
Grievousness
of
the
Punishment
,
in
case
we
serve
him
not
at
all
,
or
not
at
all
with
due
Reverence
and
godly
Fear
.
Our
reward
,
if
we
do
,
is
no
less
than
a
Kingdom
,
and
a
Kingdom
not
to
be
moved
.
But
our
punishment
(
if
we
do
not
)
is
to
perish
by
the
hand
that
should
make
us
whole
;
to
feel
the
God
of
our
life
a
consuming
fire
.
The
one
affords
us
an
Allective
,
whereby
to
draw
us
to
the
Duty
;
the
other
an
Impellent
,
to
drive
us
on
.
It
is
the
Wisdom
and
the
Care
of
the
holy
Penman
,
to
place
our
Duty
in
the
midst
of
a
double
motive
,
that
if
the
one
cannot
engage
us
,
the
other
may
.
He
begins
with
a
Promise
,
to
feed
our
Hope
;
and
concludes
with
a
Threat
,
to
excite
our
Fear
.
The
first
as
a
Spur
does
provoke
to
Vertue
;
the
second
,
as
a
Bridle
,
withholds
from
Vice
.
And
he
is
sure
a
dull
Beast
,
whom
such
a
Spur
cannot
excite
,
or
at
least
a
very
wild
one
;
whom
such
a
Bridle
cannot
restrain
.
The
whole
circuit
of
the
Text
being
thus
explain'd
,
there
are
five
things
especially
to
be
inferr'd
.
First
that
the
Liberty
of
a
Christian
doth
carry
its
Yoke
along
with
it
.
It
being
a
liberty
from
Moses
,
but
not
from
Christ
;
the
Condition
of
whose
Gospel
is
our
obedience
unto
the
Law
.
I
do
not
mean
the
Mosaical
,
whether
Iudicial
or
Ceremonial
,
which
were
but
positive
Laws
at
best
,
but
the
Natural
,
or
Moral
,
which
is
withal
the
Aeternal
Law
;
The
Law
,
of
which
our
Saviour
saith
,
that
he
came
not
to
abrogate
,
but
to
fulfil
it
:
Not
to
evacuate
,
but
fill
it
up
.
Rather
to
strengthen
,
than
to
destroy
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
us
have
Grace
,
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
us
hold
fast
the
Gospel
or
Law
of
Christ
.
And
let
us
hold
it
as
an
Instrument
whereby
to
serve
him
.
And
let
us
serve
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
as
our
Persons
and
our
Service
may
be
accepted
.
But
yet
Secondly
,
we
cannot
Serve
him
so
,
as
to
be
accepted
;
(
we
cannot
do
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
as
to
satisfy
and
please
him
in
what
we
do
,
)
unless
we
serve
him
with
Reverence
and
godly
Fear
With
a
reverence
of
his
Mercy
,
whereby
we
are
capable
of
a
Kingdom
;
and
with
a
fear
of
his
Wrath
,
whereby
he
becomes
a
consuming
fire
.
So
that
the
Reverence
has
a
Retrospect
on
the
beginning
of
the
Text
;
and
the
fear
has
a
Prospect
upon
the
End
.
And
therefore
Thirdly
,
here
is
a
reason
for
each
of
these
Qualifications
,
by
which
our
Service
is
to
be
such
,
as
to
be
accepted
.
A
reason
why
it
must
be
with
reverence
,
and
a
reason
why
it
must
be
with
fear
.
Let
us
serve
God
with
reverence
,
because
thereby
we
receive
a
Kingdom
,
(
a
Kingdom
of
Grace
and
Glory
too
;
the
first
being
as
't
were
an
Inchoation
of
the
second
;
and
Both
as
I
conceive
,
alluded
to
in
this
Text
;
)
Again
let
us
Serve
him
with
godly
fear
;
Because
he
is
else
a
consuming
fire
.
And
then
Fourthly
,
it
is
obvious
to
infer
even
from
hence
,
that
the
Fear
of
God
,
as
a
Destroyer
,
may
nevertheless
be
a
godly
fear
;
because
it
is
coupled
here
with
Reverence
,
and
by
consequence
with
love
.
For
Reverence
is
a
Compound
,
which
hath
love
as
well
as
fear
for
a
chief
Ingredient
.
And
the
Fear
here
expressed
by
godly
Fear
,
is
not
only
a
fear
of
God's
Power
and
Majesty
,
in
respect
of
which
he
is
a
Severaign
,
who
hath
an
absolute
Do
minion
over
the
work
of
his
hands
;
nor
only
a
fear
of
his
love
and
mercy
,
in
respect
of
which
he
is
a
Father
,
who
by
his
Children
must
be
revered
:
but
especially
a
Fear
of
his
Wrath
and
Iustice
,
in
respect
of
which
he
is
a
Iudge
,
and
so
an
Executor
of
Vengeance
.
It
is
a
fear
indeed
of
God
,
but
under
the
notion
of
a
Consumer
.
A
fear
enforced
with
a
Reason
all
arm'd
with
terrour
;
(
for
nothing
strikes
terror
so
much
as
Fire
.
)
Lastly
a
fear
whereof
the
Terror
is
ushered
in
with
the
Causal
For
,
which
shew's
the
Tendency
of
the
Terror
towards
the
Godliness
of
the
fear
:
for
thus
lyes
the
order
and
the
coherence
of
the
words
.
Let
us
serve
him
with
Reverence
and
Godly
fear
,
For
our
God
is
a
Consuming
Fire
.
Last
of
all
we
may
infer
from
the
Pronoun
the
times
of
their
ignorance
God
winked
at
,
(
saith
the
Apostle
,
)
But
now
commandeth
all
men
every
where
to
repent
.
To
us
indeed
,
if
we
repent
,
he
is
a
God
ready
to
pardon
;
swift
to
shew
mercy
,
and
slow
to
wrath
.
But
to
us
being
Impenitent
he
is
a
Terrible
,
[
*
](A54843-e35830-b)
*
See
Deut.
4.
24.
where
a
consuming
Fire
is
explained
by
a
jealous
God
.
Which
compare
with
Exod.
24.
17.
where
the
glory
of
the
Lord
was
like
devouring
fire
upon
the
top
of
the
Mount
.
a
jealous
,
and
an
avenging
God
.
From
whence
't
is
inferr'd
by
the
holy
Writer
,
That
we
,
as
well
as
the
People
Israel
are
bound
to
serve
God
with
Fear
and
Reverence
;
Because
Our
God
as
well
as
Theirs
is
a
consuming
Fire
.
That
is
,
the
same
God
is
such
,
as
well
to
Us
,
as
to
Them
.
For
here
't
is
worthy
to
be
observ'd
,
That
as
Moses
exhorting
his
people
Israel
to
take
heed
unto
themselves
,
that
they
forget
not
the
Covenant
of
the
Lord
their
God
,
gave
his
reason
in
these
words
,
For
the
Lord
Thy
God
is
a
Consuming
Fire
;
So
our
Apostle
in
this
Chapter
,
having
first
of
all
compared
the
Law
with
the
Gospel
,
Moses
with
Christ
,
and
a
Contemner
of
the
one
with
a
Despiser
of
the
other
;
and
having
exhorted
us
to
the
Duty
incumbent
on
us
as
we
are
Christians
;
gives
the
very
same
reason
in
the
very
same
words
,
(
with
no
more
than
the
change
of
a
Monosyllable
,
)
for
OUR
God
is
a
consuming
Fire
.
Such
he
is
,
as
the
God
of
All
;
but
above
all
,
as
he
is
OURS
;
because
we
sin
,
when
we
sin
,
against
greater
light
;
and
against
greater
obligations
to
cease
from
sinning
.
Having
now
done
with
the
explication
and
with
the
division
of
the
Text
,
't
will
be
most
useful
as
well
as
natural
to
begin
with
the
first
of
the
five
Illations
,
Because
the
greatest
numbers
of
men
do
stand
in
need
of
a
conviction
,
That
Christianity
is
a
Service
requiring
our
Industry
and
Care
.
A
Service
consisting
of
Obedience
,
as
well
as
Faith
;
in
as
much
as
the
Promises
of
the
Gospel
are
clog'd
with
Precepts
.
Thô
the
Yoke
of
Christ
is
easy
,
yet
't
is
a
Yoke
;
and
thô
his
Burden
is
light
,
yet
't
is
a
Burden
To
stand
fast
in
that
Liberty
wherewith
Christ
hath
made
us
free
,
is
to
hold
fast
the
Gospel
or
Law
of
Christ
,
and
to
hold
it
as
an
Instrument
whereby
to
serve
him
:
and
to
serve
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
as
our
Persons
and
our
Service
may
be
accepted
.
A
Doctrin
the
rather
to
be
Imprinted
in
all
our
memories
and
our
minds
,
(
as
either
a
method
for
prevention
,
or
means
of
cure
,
)
because
throughout
the
whole
catalogue
of
damning
Haeresies
,
whether
as
that
Catalogue
was
begun
by
Irenaeus
,
or
as
continued
by
Epiphanius
,
or
as
perfected
by
St.
Austin
,
(
and
other
Writers
of
the
Church
,
)
none
hath
shed
a
more
killing
Influence
upon
the
minds
and
manners
of
Christian
People
,
(
so
far
at
least
as
I
am
able
to
conjecture
,
)
than
the
mistaken
,
but
pleasant
notions
,
of
Iustification
,
and
Faith
,
the
imputed
Righteousness
of
Christ
,
and
Christian
Liberty
.
Hardly
any
four
things
are
more
needful
to
be
believ'd
;
or
more
subject
to
be
mistaken
.
Never
was
Poyson
more
pernicious
,
or
more
to
be
antidoted
than
that
,
to
which
I
oppose
the
main
drift
of
the
well
intended
project
I
have
in
hand
.
There
were
Gnosticks
,
and
Nicolaitans
,
Carpocratians
,
and
Valentinians
,
whilst
yet
the
day
of
the
Gospel
began
to
dawn
;
whom
the
Tempter
had
betrayed
into
such
a
Lust
,
That
Lust
had
blinded
with
such
an
Ignorance
,
That
Ignorance
was
the
Mother
of
so
many
and
great
Errors
,
and
those
Errors
brake
forth
into
such
execrable
Sins
,
that
't
were
perhaps
another
[
*
](A54843-e36740-b)
*
Euseb.
Hist.
l.
2.
c.
12.
p.
57.
Sin
to
make
men
acquainted
with
their
nature
,
or
but
to
tell
them
their
very
names
.
For
there
are
Sins
(
saith
St.
Paul
)
which
't
is
a
shame
even
to
speak
of
.
So
as
Tertullian
passed
them
by
with
a
[
†
](A54843-e36820-b)
†
Referre
erubescimus
,
&c.
Tertul.
de
praescrip.
advers.
Haeret.
cap.
46.
profession
of
his
Bashfulness
;
he
wanted
the
confidence
and
the
courage
,
to
name
those
things
which
were
done
in
secret
.
To
such
as
these
we
can
award
no
fitter
punishment
,
than
that
to
which
the
Ephesians
condemn'd
Herostratus
;
when
,
having
burnt
Diana's
Temple
(
just
as
Pausanias
kill'd
King
Philip
,
)
for
no
other
end
than
to
be
talk't
of
,
He
was
decreed
by
that
Senate
to
be
forgotten
.
(
And
forgotten
he
had
been
,
if
one
single
Theopompus
had
not
put
him
into
his
Story
.
)
And
therefore
there
was
need
of
Epiphanius
his
[
*
](A54843-e36950-b)
*
Epiphan.
Haeret
.
l.
1.
Tom.
2.
p.
11
,
82.
Apology
,
for
having
given
us
a
Narrative
of
those
Tacenda
,
although
he
did
it
in
detestation
.
Now
as
often
as
I
consider
within
my self
,
how
the
oldest
and
the
worst
of
all
those
Haeresies
do
walk
about
in
new
names
through
our
English
Streets
;
that
though
the
Scenes
are
somewhat
different
,
yet
still
the
Actors
do
all
agree
;
That
the
[
†
](A54843-e37050-b)
†
Irenae
.
p.
58.
Gnosticks
,
and
[
*
](A54843-e37070-b)
*
Clem.
Alex.
l.
1.
Paedag.
p.
107.
Nicolaitans
,
and
Carpocratians
of
the
First
times
are
repeated
as
't
were
by
a
Metempsychosis
,
in
the
Antinomians
,
and
Solifidians
,
and
sanguin
Fiduciaries
of
Ours
;
that
we
have
had
,
if
not
as
false
Christs
as
[
*
](A54843-e37150-b)
*
Euseb.
l.
4.
c.
6.
quem
locum
confer
cum
l.
2.
c.
10.
Barch●●hebas
,
yet
as
false
Prophets
as
Barjesus
;
who
have
so
preached
up
the
Gospel
,
and
so
cry'd
down
the
Law
,
(
I
only
mean
the
Evangelical
or
Christian
Law
,
)
And
made
obedience
so
cheap
a
thing
by
enhauncing
the
price
of
Faith
,
as
to
have
turn'd
Christian
Liberty
into
Libertinism
,
and
the
Grace
of
God
into
wantonness
;
I
am
tempted
to
wish
the
Gospel
were
sometimes
preach'd
,
as
the
Law
of
God
was
first
publish'd
,
in
thundring
and
lightning
.
That
God
were
sometimes
represented
,
as
well
by
us
unto
the
English
,
as
by
St
Paul
to
the
Hebrew
Christians
,
not
only
,
as
in
his
nature
,
a
quickning
light
;
but
as
he
is
also
in
his
Effects
,
a
consuming
Fire
.
If
not
in
hope
to
raise
some
who
seem
to
be
dead
in
their
Security
,
yet
at
least
to
awaken
others
,
who
(
it
is
to
be
hoped
)
are
yet
but
drowzy
.
For
as
't
is
the
custom
and
the
craft
of
some
cunning
Pleaders
,
by
citing
the
Authority
of
Laws
and
Statutes
,
to
patronize
the
Breach
of
them
;
or
as
Ausonius
could
compile
the
most
loathsom
Fescenine
,
out
of
Virgil
Himself
,
the
Parthenian
Poet
;
or
as
a
Spider
sucks
poyson
from
the
very
same
flower
,
from
which
a
Bee
doth
extract
the
most
soveraign
hony
;
so
I
know
not
which
hath
drawn
the
more
deadly
Venom
from
the
wholsom
[
†
](A54843-e37540-b)
†
Omnia
adversus
veritatem
de
ipsa
veritate
constructa
sunt
:
operantibus
operationem
spiritibus
erroris
.
Tertul.
Apol.
c.
41.
p.
78.
In
veriverbium
abiit
apud
Italos
.
Con
l'Evangelio
si
diventa
Haeretico
.
Letter
of
the
Gospel
,
the
Gnosticks
heretofore
,
or
the
Libertines
now
;
whether
the
former
were
worse
corrupters
of
the
Third
[
*
](A54843-e37600-b)
*
Vid.
Epiph.
l.
1.
Tom.
2.
p.
89.
Chapter
of
St.
Iohn
,
or
the
later
of
the
Fourth
of
St.
Paul's
Epistle
to
the
Galatians
.
For
as
the
Gnosticks
in
those
times
,
so
the
Libertines
in
These
,
are
wont
to
cocker
up
themselves
(
with
the
she
Tempter
in
Epiphanius
)
that
they
are
all
the
chosen
Vessels
;
not
vessels
of
a
Respective
,
but
of
an
absolute
election
.
They
think
it
much
below
Them
,
to
look
upon
God
as
a
consuming
Fire
.
It
is
for
men
of
their
Perfection
,
not
to
serve
him
with
fear
,
but
with
Familiarity
.
Thence
they
commonly
do
so
startle
at
the
legal
obedience
of
the
Iews
,
the
mo
ral
honesty
of
the
Gentiles
,
and
the
pretendedly
meritorious
good
works
of
the
Romanists
,
as
to
fortifie
themselves
against
these
,
with
the
naked
Faith
of
the
Antinomians
.
And
so
like
him
in
Spartianus
,
who
poyson'd
himself
with
too
much
antidote
,
(
not
considering
that
there
is
poyson
,
as
well
in
the
Quantity
of
the
best
meats
,
as
in
the
Quality
of
the
worst
,
)
they
prevent
a
less
Disease
with
a
greater
,
and
kill
themselves
with
their
Preservative
.
For
men
to
sweeten
their
malady
,
and
make
their
sickness
pleasant
to
them
,
they
think
it
better
than
to
cure
it
;
and
so
the
Humor
be
not
painful
,
it
is
no
matter
how
peccant
'
t
is
.
They
think
they
have
met
with
the
great
Purchace
Timotheus
brag'd
of
in
Athenaeus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
All
the
Fortunate
I
stands
are
caught
forsooth
in
their
Net
.
They
dream
they
have
found
the
new
skill
of
the
old
Athletae
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
conquer
the
Devil
without
a
Combat
.
And
though
St.
Paul
(
poor
man
)
was
fain
to
work
out
his
Salvation
with
fear
and
trembling
;
to
beat
down
his
Body
,
and
bring
his
Flesh
into
subjection
;
to
crucify
the
world
unto
himself
,
and
himself
unto
the
world
,
always
bearing
about
in
his
Body
the
dying
of
the
Lord
Jesus
;
lest
whilst
he
preached
unto
others
,
He
himself
might
become
a
Castaway
;
yet
the
Professors
I
allude
to
are
so
much
happier
than
St.
Paul
in
their
own
opinion
,
that
their
Victories
cost
Them
neither
Dust
,
nor
Sweat
.
They
imagin
they
have
got
a
peculiar
knack
of
being
sav'd
;
and
without
any
more
ado
can
so
believe
themselves
to
Heaven
,
that
it
seems
to
Them
as
easy
to
Dye
like
the
Thief
on
our
Saviour's
Cross
,
as
it
is
to
Live
like
him
.
For
they
have
set
up
a
New
Faith
upon
Mount
Sion
,
as
Manasses
and
Sanballet
did
erect
a
New
Temple
upon
Mount
Ierezim
;
that
the
most
Scandalous
Malefactors
,
who
have
been
any
way
obnoxious
for
breach
of
Law
,
may
Fly
for
Refuge
to
That
Asylum
,
and
so
become
of
their
Party
.
Their
Vices
many
times
do
so
border
upon
Vertue
,
(
or
appear
at
least
in
that
Visard
,
)
that
conceiving
they
are
Sanctified
with
that
Unclean
Spirit
,
with
which
indeed
they
are
possest
;
mistaking
the
corruptions
of
Common
Nature
,
for
the
secret
suggestions
of
Special
Grace
;
an
hypocritical
Sigh
,
for
a
sincere
Repentance
;
a
sturdy
Presumption
for
an
unshaken
Faith
;
and
a
carnal
Security
,
for
an
assurance
of
Salvation
;
they
make
no
doubt
but
to
enter
at
the
very
striat
Gate
,
meerly
by
walking
in
the
very
broad
way
;
supposing
that
the
chiefest
reason
why
so
very
few
do
find
it
,
is
their
seeking
to
acquire
it
with
too
much
Pains
.
And
therefore
for
their
own
parts
,
That
they
may
not
be
in
danger
to
put
their
Trust
in
good
works
,
they
live
as
if
they
took
care
to
have
them
bad
enough
.
Hence
they
swallow
the
greatest
Camels
,
and
never
feel
them
going
down
;
Sacriledge
,
and
Schism
,
and
the
Sin
that
is
as
bad
as
the
Sin
of
Witchcraft
,
Deposing
of
Kings
,
and
Subversion
of
Kingdoms
.
For
if
(
say
They
)
they
are
once
Regenerate
,
none
of
these
things
can
ever
hurt
them
.
Humbly
supposing
it
the
priviledge
of
Freeborn
Christians
,
not
to
need
the
common
honesty
of
Moral
men
.
These
especially
are
the
Persons
who
stand
in
need
of
a
conviction
,
that
to
be
such
,
as
they
would
be
thought
,
they
must
be
some
of
God's
Servants
,
as
well
as
Sons
.
And
withal
,
they
must
be
shew'd
wherein
The
Service
is
to
consist
.
For
most
agree
upon
the
word
,
but
many
differ
about
the
thing
.
Our
Saviour
tells
us
of
certain
Jews
,
who
took
the
killing
of
his
Apostles
to
be
doing
God
Service
.
And
Saul
did
seek
to
serve
God
,
by
madly
blaspheming
against
his
Son
.
How
many
Professors
of
Christianity
,
within
our
knowledge
,
and
observation
,
have
thought
it
a
Service
to
the
Bridegroom
,
to
offer
violence
to
the
Bride
?
most
inhumanly
to
deprive
her
of
all
her
Ornaments
and
Jewels
?
and
to
expose
her
stark
naked
,
to
the
derision
of
her
Enemies
on
every
side
?
How
many
Refiners
upon
Religion
have
verily
thought
to
serve
God
,
by
shedding
the
Blood
of
his
Vicegerent
?
just
as
certain
old
Heathens
did
worship
Hermes
,
by
throwing
Stones
at
the
Image
of
him
.
It
is
not
therefore
so
much
my
business
,
to
prove
that
God
is
to
be
serv'd
,
As
to
shew
what
we
must
do
whereby
to
serve
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
far
forth
as
to
please
him
by
it
,
and
so
as
our
Service
may
be
accepted
.
The
single
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
of
Invaluable
Importance
;
It
seems
to
be
one
of
the
main
Hinges
,
on
which
the
Door
of
our
Hope
and
Salvation
turns
.
It
concerns
us
more
than
the
World
is
worth
,
to
know
exactly
how
much
it
means
;
And
so
to
be
able
to
demonstrate
(
at
least
to
our selves
,
if
not
to
others
)
what
kind
of
Service
it
is
to
be
,
which
God
will
reckon
to
be
sufficient
.
For
considering
those
words
of
our
blessed
Saviour
,
Seek
to
enter
in
at
the
strait
Gate
,
for
many
shall
seek
and
shall
not
enter
;
how
can
we
quiet
our
Understandings
,
or
safely
set
our
Hearts
at
rest
,
before
we
know
what
it
is
,
which
will
please
our
Master
?
and
when
our
Service
will
be
accepted
?
Now
a
Service
only
consisting
of
naked
Orthodoxy
and
Faith
,
(
as
it
is
an
Assent
of
the
Understanding
,
)
is
not
the
acceptable
Service
commended
to
us
in
the
Text.
But
(
as
appears
by
the
Context
)
The
chiefest
requisite
is
obedience
to
the
Commandments
of
our
Master
,
whereof
our
Faith
is
a
special
Instance
.
'T
is
an
Employing
of
our selves
in
our
Master's
business
;
a
careful
observance
of
his
Will
,
in
whatsoever
he
commands
us
to
do
,
or
suffer
.
Our
Saviour
tells
us
the
way
to
life
is
[
*
](A54843-e39110-b)
*
Matth.
7.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
only
narrow
,
but
craggy
too
;
(
for
that
's
imported
by
the
Original
,
though
not
exprest
in
our
English
Bibles
;
)
A
way
so
incumber'd
with
Christian
Precepts
,
and
so
block't
up
with
strict
Commands
,
that
as
nothing
but
Faith
can
open
the
Door
,
so
nothing
but
Obedience
can
clear
the
way
.
So
that
Faith
and
Obedience
are
to
a
Christian
,
(
as
the
two
Comets
to
a
Mariner
,
whereof
the
one
is
call'd
Castor
,
the
other
Pollux
,
)
never
auspicious
but
in
conjunction
.
By
Faith
indeed
we
may
have
the
Gospel
;
but
we
hold
it
not
fast
,
without
Obedience
.
Without
them
both
in
conjunction
,
we
cannot
have
Grace
,
as
the
Text
injoyns
.
For
naked
faith
without
obedience
(
like
either
of
those
Comets
without
the
other
,
)
is
apt
to
raise
up
a
Tempest
of
God's
displeasure
,
enough
to
shipwrack
the
Soul
of
man
.
I
cannot
set
them
both
off
with
a
better
colour
,
than
if
I
compare
them
to
Iacob's
[
*
](A54843-e39460-b)
*
Gen.
29.
17.
&c.
two
Wives
;
whereof
the
One
was
very
beautiful
,
but
barren
too
;
the
other
was
fruitful
,
but
yet
deform'd
.
For
as
Faith
(
like
Rachel
)
is
wholly
barren
without
obedience
,
so
Obedience
(
like
Leah
)
is
but
deform'd
without
Faith
.
Again
,
as
that
without
this
is
void
of
Eyes
,
so
this
without
that
is
utterly
destitute
of
Feet
.
And
though
I
take
it
to
be
impossible
,
for
any
follower
of
Christ
to
arrive
at
Heaven
,
until
obedience
take
up
Faith
upon
her
shoulders
,
that
the
one
may
traverse
the
way
thither
,
and
the
other
direct
it
;
yet
because
I
conceive
it
less
impossible
of
the
two
,
for
an
Honest
blind
Heathen
to
shew
me
his
Faith
by
his
vertuous
works
,
than
for
a
knavish
and
knowing
Christian
to
shew
me
his
works
by
his
naked
Faith
,
(
a
thing
esteemed
by
St.
Iames
the
greatest
Absurdity
in
the
World
,
)
were
Iacob's
option
mine
,
I
should
rather
choose
Leah
with
her
blere
Eyes
,
than
Rachel
with
her
barrenness
,
that
is
,
obedience
without
faith
,
rather
than
faith
without
obedience
.
And
do
think
it
by
so
much
a
safer
thing
,
to
be
a
very
strict
Moralist
,
than
a
very
loose
Christian
,
by
how
a
likelier
thing
it
is
,
for
a
Traveller
to
arrive
at
his
Journey
's
End
,
by
being
a
Baiard
that
can
go
,
than
a
Cripple
that
can
but
see
.
They
who
know
not
,
must
be
instructed
;
and
they
who
know
,
but
are
wilful
,
must
be
convinc'd
;
and
we
who
acknowledge
as
well
as
know
,
must
be
for
ever
put
in
mind
,
That
when
we
are
said
in
any
Scripture
to
be
sav'd
,
or
justified
by
Faith
,
it
can
be
meant
of
no
other
Faith
,
than
what
is
the
Mother
of
Obedience
,
and
evermore
attended
with
it
.
Which
may
appear
as
by
other
Arguments
,
so
particularly
by
this
;
That
as
faith
and
disobedience
are
set
as
Terms
of
opposition
,
(
I
Pet.
2.
7
,
8.
)
so
faith
and
obedience
are
set
as
Terms
aequipollent
,
(
Rev.
14.
12.
)
From
whence
't
is
obvious
to
infer
,
that
our
Lord
is
not
an
absolute
,
but
a
conditional
Redeemer
.
How
else
can
That
God
who
is
a
comfortable
Light
,
be
said
to
be
in
This
Text
a
consuming
Fire
?
It
is
the
property
of
Satan
,
to
be
an
Abaddon
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
how
can
an
Attribute
of
Hell
,
be
in
any
sense
apply'd
to
the
God
of
Heaven
,
but
that
it
is
spoken
by
a
Metonymie
of
the
effect
for
the
efficient
,
and
imply's
God
Almighty
his
deportment
towards
us
,
after
the
measure
of
ours
to
Him
?
A
fire
to
purifie
and
preserve
,
if
we
are
Gold
;
but
a
fire
to
consume
,
if
we
are
stubble
:
A
case
to
be
easily
illustrated
by
the
waters
of
Iealousy
;
which
if
a
woman
were
chast
,
would
make
her
fruitful
;
but
if
adulterous
,
they
made
her
thigh
to
rot
,
and
her
belly
to
swell
.
Just
so
said
Simeon
of
the
holy
Child
Iesus
,
that
he
is
set
for
the
fall
,
and
for
the
rising
again
of
many
in
Israel
.
For
the
fall
of
the
rebellious
,
and
for
the
rising
again
of
his
loyal
Subjects
;
for
the
fall
of
such
Persons
as
will
not
serve
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
for
the
rising
again
of
such
,
as
will
serve
him
with
Reverence
and
Godly
fear
.
Which
proves
by
a
consequence
unavoidable
,
That
as
he
is
not
an
absolute
,
but
a
conditional
Saviour
;
so
the
Condition
on
which
he
saves
us
,
is
our
being
true
Subjects
and
Servants
to
him
.
'T
is
our
repentance
from
dead
works
,
and
our
bringing
forth
fruits
meet
for
Repentance
.
It
is
an
heart
sprinkled
from
an
evil
conscience
,
and
a
conscience
void
of
offence
towards
God
and
towards
men
.
It
is
our
having
no
fellowship
with
the
unfruitful
works
of
darkness
,
and
the
keeping
of
our Selves
unspotted
from
the
World
.
Lastly
the
condition
on
which
he
saves
us
,
is
the
Denying
of
our selves
,
and
the
taking
up
of
his
Cross
;
not
to
put
it
out
of
the
way
,
but
to
follow
Him
with
it
whithersoever
he
shall
lead
us
;
nor
to
lay
it
upon
other
mens
shoulders
,
but
meekly
to
bear
it
upon
our
own
.
This
is
the
acceptable
Service
pointed
at
in
my
Text.
Less
than
this
is
too
little
,
because
it
is
less
than
will
be
accepted
.
And
if
we
come
short
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Text
will
be
nothing
worth
.
Of
this
I
must
labour
so
much
the
rather
to
convince
my self
,
and
such
as
hear
me
,
because
the
best
of
us
all
is
apt
to
have
something
of
the
Fiduciarie
,
and
(
without
a
continual
watch
)
will
have
a
smack
of
the
Antinomian
.
For
let
us
examin
our selves
throughly
,
and
sift
our selves
unto
the
Bran
;
and
then
speak
freely
as
honest
men
unto
our selves
.
Do
we
not
flatter
our selves
often
,
that
we
are
good
enough
to
serve
turn
?
and
that
we
must
not
be
Righteous
overmuch
?
that
't
is
improper
for
us
to
live
as
in
the
Common-wealth
of
Plato
,
whilst
we
are
in
the
Dregs
of
Romulus
?
and
that
we
need
not
be
better
than
other
men
,
of
whose
Salvation
we
suppose
it
is
not
Charity
for
us
to
doubt
?
Have
we
not
often
sinn'd
the
more
,
if
not
that
Grace
may
abound
,
yet
because
it
hath
already
so
much
abounded
?
and
the
rather
adventur'd
to
be
evil
,
because
of
our
knowledge
that
God
is
good
?
Do
we
not
generally
conceive
,
(
like
Him
in
Zosimus
)
that
we
may
sin
the
more
safely
for
being
Christians
?
And
have
a
priviledge
to
be
wicked
above
the
rest
of
mankind
,
because
we
are
Worshippers
of
a
God
who
is
a
God
ready
to
pardon
?
Are
we
not
much
the
more
careless
of
falling
headlong
into
Sin
,
and
much
the
less
careful
of
getting
out
,
because
we
read
,
that
if
we
sin
,
we
have
an
Advocate
with
the
Father
,
who
is
the
propitiation
for
all
our
Sins
?
Compare
the
lives
of
most
Christians
,
(
I
mean
Professors
of
Christianity
,
)
with
what
we
read
of
Unbelievers
,
(
whether
ignorant
Gentiles
,
or
stubborn
Iews
,
)
And
you
will
say
they
have
need
to
be
all
instructed
,
or
atleast
to
be
put
in
mind
,
that
Believers
being
the
men
with
whom
the
best
of
God's
Talents
have
been
entrusted
,
are
by
consequence
the
men
too
,
of
whom
the
best
Service
will
be
requir'd
.
This
I
shall
briefly
make
appear
from
two
general
Topicks
,
or
Heads
of
Arguing
.
From
the
principal
end
or
final
cause
of
our
Saviour's
coming
hither
,
and
from
his
Principal
business
which
took
him
up
when
he
was
here
.
First
for
the
end
of
his
coming
hither
,
it
was
rather
to
redeem
us
from
Sin
,
than
Hell
.
Rather
to
sanctifie
our
Nature
,
than
meerly
to
justifie
our
Persons
;
rather
to
make
us
truly
Righteous
,
than
only
to
reckon
or
count
us
Iust.
And
this
may
appear
,
as
by
other
Reasons
,
so
more
especially
by
These
.
First
that
Sin
is
by
nature
far
worse
than
Hell
,
Because
our
sins
can
serve
for
nothing
,
but
to
Injure
and
Incense
the
Righteous
Iudge
of
all
the
World
;
whereas
Hell
is
good
for
something
;
even
to
satisfie
the
Iustice
which
Sin
hath
Injur'd
,
and
to
glorifie
the
Iudge
whom
it
hath
Incens'd
.
From
whence
it
follows
,
that
't
is
much
more
conformable
to
the
Holiness
of
God
,
and
more
advanceth
his
Glory
too
,
To
have
sent
his
Son
into
the
world
,
rather
to
purifie
,
than
to
forgive
it
.
To
forgive
it
indeed
by
a
secondary
intention
,
but
to
purifie
it
by
the
first
;
(
for
purity
by
nature
being
better
than
Pardon
,
by
a
very
good
sequel
was
sooner
meant
,
)
To
reduce
us
to
our
obedience
as
the
chief
purpose
of
his
coming
,
and
to
give
us
Heaven
as
the
Accession
.
For
real
happiness
consisting
in
being
holy
as
God
is
holy
,
'T
is
plain
that
Heaven
can
be
no
more
,
than
a
good
Appendix
of
our
felicity
.
For
can
we
imagin
,
that
God
himself
can
be
any
whit
the
happier
for
being
in
Heaven
?
No
;
'T
is
Heaven
which
is
the
happier
for
being
God's
Throne
:
which
should
he
fix
upon
the
Earth
,
Heaven
would
presently
be
his
Footstool
.
As
it
is
not
the
Court
which
gives
Majesty
to
the
King
;
But
wheresoever
the
King
is
,
there
's
the
Court.
To
be
in
Heaven
without
holiness
,
(
like
the
lost
Regiment
of
Angels
)
would
be
to
make
it
a
second
Hell
.
And
therefore
They
,
at
the
Day
of
Judgment
,
who
shall
intreat
the
Hills
to
cover
them
,
and
the
Mountains
to
fall
upon
them
,
will
have
no
other
reason
for
that
Intreaty
,
than
to
be
hid
from
the
face
of
him
that
sitteth
upon
the
Throne
.
From
whence
it
is
obvious
to
infer
,
that
to
a
man
of
impure
Eyes
,
nothing
smarts
more
than
the
Sight
of
Bliss
.
And
therefore
our
Saviour's
coming
hither
was
first
to
fortifie
our
eyes
,
or
to
make
them
pure
,
and
then
to
procure
us
the
Blessed
Vision
.
Besides
,
Secondly
,
Had
he
been
sent
into
the
world
,
only
to
amplify
our
Charter
,
but
not
our
Statutes
;
to
free
us
as
really
from
the
Moral
,
as
from
the
Ceremonial
Law
;
or
from
the
observance
of
the
Law
moral
,
as
well
as
from
the
curse
,
and
the
rigour
of
it
;
And
so
to
make
us
no
whit
holier
,
but
only
happier
than
before
;
(
if
yet
a
man
can
be
happy
who
is
not
holy
,
which
rather
implys
a
contradiction
,
)
he
might
have
been
buried
before
he
was
born
;
(
buried
,
I
mean
,
in
his
Mothers
womb
;
)
or
he
might
have
been
born
,
only
to
be
buried
;
He
might
have
been
murder'd
as
commodiously
by
Herod
in
the
Cradle
,
as
by
Pilate
upon
the
Cross
;
and
with
as
great
a
convenience
,
have
dyed
a
Saviour
at
a
year
old
,
as
in
living
till
three
and
thirty
.
For
what
better
reason
can
we
imagin
,
why
he
should
live
so
long
a
Saint
,
before
he
dyed
a
publick
Sacrifice
,
but
that
as
't
were
by
the
Aequator
,
or
standing
Rule
of
his
life
,
we
might
reform
and
regulate
all
the
obliquities
of
our
own
?
that
he
might
free
us
from
Sin
's
Dominion
,
by
his
Precepts
and
Example
,
his
Life
and
Doctrin
,
as
well
as
from
the
wages
of
it
by
his
Death
and
Resurrection
?
For
3dly
,
let
us
expostulate
and
reason
a
little
within
our selves
.
Can
there
be
any
thing
more
irrational
,
more
dishonourable
to
God
,
or
more
disgraceful
to
our
Religion
,
than
to
think
that
our
Saviour
came
down
from
Heaven
,
only
to
open
,
and
so
to
shut
up
the
Gates
of
Hell
?
To
be
a
Friend
of
Publicans
and
Sinners
in
the
same
ill
Sense
,
in
which
his
[
*
](A54843-e42420-b)
*
Matth.
11.
19.
Enemies
spake
him
to
be
so
?
'T
is
true
indeed
in
one
sense
,
there
can
be
nothing
more
Orthodox
,
than
was
the
malice
of
those
Blasphemers
.
Christ
indeed
was
the
friend
of
Publicans
and
Sinners
,
the
greatest
Friend
to
be
imagin'd
.
But
't
was
by
Saving
them
from
their
Sins
,
as
he
did
Matthew
,
and
Zachaeus
,
Mary
Magdalen
,
and
the
like
;
not
by
Saving
them
for
all
their
Sins
however
indulgently
lived
in
.
Not
by
making
it
safe
for
them
to
be
Sinners
without
Amendment
.
Could
he
come
for
nothing
else
but
to
proclaim
a
Iubilee
for
Malefactors
,
and
so
to
make
them
more
voluptuous
,
not
more
vertuous
than
before
?
Can
we
imagin
that
the
Law
was
so
a
Schoolmaster
to
Christ
,
as
that
the
end
of
his
coming
should
be
to
turn
us
from
our
Books
?
to
beg
us
a
kind
of
an
endless
Playday
,
and
so
to
send
us
out
as
Truants
into
a
Mahomet's
Paradise
?
Can
it
be
possibly
consistent
(
I
say
not
with
Scripture
only
and
Reason
,
but
indeed
)
with
common
Sense
,
that
he
should
purifie
to
himself
a
peculiar
people
,
not
by
bridling
Sin
,
but
by
letting
it
ride
?
That
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Zosimus
should
be
(
as
For
in
the
third
of
the
Acts
,
at
the
twentieth
Verse
,
God
having
raised
up
his
Son
Iesus
sent
him
to
bless
us
,
(
saith
St.
Peter
;
)
but
how
?
even
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
blessing
altogether
consisted
in
his
turning
us
away
every
one
from
our
Iniquities
.
So
in
the
second
to
Titus
,
at
the
eleventh
Verse
,
The
Grace
of
God
which
bringeth
Salvation
hath
appeared
indeed
to
all
men
.
But
to
what
end
?
'T
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
that
denying
ungodliness
and
worldly
lusts
,
we
may
live
soberly
,
righteously
,
and
godly
in
this
present
world
.
Again
in
the
fourteenth
Verse
of
the
same
Chapter
,
Christ
is
said
indeed
to
have
given
himself
for
us
;
But
immediately
it
follows
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
The
gist
consisteth
in
his
Redeeming
us
from
all
Iniquity
.
To
which
at
least
we
may
accommodate
what
is
said
of
our
Saviour
,
Matth.
8.
17.
where
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
in
Beza's
Translation
he
bare
their
Sicknesses
(
or
their
Sins
,
)
is
in
Tertullian's
he
took
them
away
.
And
let
the
Translation
be
what
it
will
,
sure
I
am
that
the
reason
is
very
good
.
It
being
the
noblest
benefaction
,
and
much
most
worthy
of
a
Saviour
who
came
from
Heaven
,
rather
to
cure
the
lame
,
than
to
give
them
crutches
;
rather
to
rid
us
of
our
sins
by
reducing
us
to
obedience
,
than
by
acquitting
us
only
of
punishment
,
to
make
our
sins
the
more
supportable
.
And
as
the
prime
end
of
his
coming
hither
,
was
to
correct
and
reform
our
practice
,
so
his
prime
business
when
he
was
here
was
(
as
our
Lord
)
to
prescribe
us
Precepts
,
and
to
press
for
a
due
obedience
to
all
the
Precepts
which
he
prescrib'd
.
Though
't
is
the
custom
of
the
world
,
to
look
upon
him
as
a
Saviour
,
and
nothing
else
,
in
his
Priestly
Office
only
,
which
is
to
bless
us
,
and
to
insist
upon
his
being
our
Elder
Brother
;
yet
[
*
](A54843-e43300-b)
*
Rev.
19.
16
the
name
written
upon
his
Garment
,
and
on
his
Thigh
,
is
King
of
Kings
,
and
Lord
of
Lords
.
His
name
is
Christ
as
well
as
Iesus
.
Moses
was
his
Type
,
as
well
as
Ioshua
.
And
observe
in
what
order
.
He
is
our
Moses
in
the
first
place
,
to
make
us
fit
for
a
blessed
Canaan
;
and
then
our
Ioshua
to
give
us
possession
.
The
general
Title
of
the
Gospel
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
which
we
love
to
call
the
New
Testament
(
and
nothing
else
)
would
(
by
a
more
genuine
Translation
of
the
word
)
be
expressed
by
The
new
Covenant
,
that
is
to
say
,
the
new
[
†
](A54843-e43450-b)
†
Compare
Rom.
3.
27.
with
Rom.
8.
2.
Law
.
For
so
it
is
called
by
St.
Paul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Law
of
Faith
,
(
Rom.
3.
27.
)
And
as
the
whole
Moral
Law
was
published
by
Christ
,
as
well
as
Moses
,
(
which
any
man
may
see
who
will
not
wink
,
in
the
fifth
,
sixth
,
and
seventh
Chapters
of
St.
Matthew
,
)
so
Christ
,
as
well
as
Moses
,
thought
fit
to
give
it
upon
a
[
*
](A54843-e43590-b)
*
Matth.
5.
1.
Mountain
.
Nor
is
it
unworthy
our
observation
,
That
throughout
the
New
Testament
,
though
there
is
many
times
a
Precept
without
a
Promise
annexed
to
it
;
yet
there
is
not
one
Promise
which
is
not
clogg'd
with
some
Precept
.
As
if
our
Saviour
had
esteemed
it
an
easier
thing
,
to
make
us
believing
and
orthodox
Christians
,
than
obedient
and
sincere
ones
.
According
to
which
he
elsewhere
tells
us
,
that
they
only
shall
enter
into
the
Kingdom
of
his
Father
[
†
](A54843-e43700-b)
†
Matth.
7.
21.
,
not
that
call
upon
his
Name
,
but
that
do
his
Will.
Nay
(
as
there
he
goes
on
in
the
following
Verses
,
)
Though
a
man
may
have
Faith
to
the
working
of
Miracles
,
yet
if
it
be
built
upon
the
Sand
,
(
as
most
certainly
it
is
,
when
't
is
not
seconded
with
obedience
,
)
he
foretells
what
he
will
say
unto
men
of
that
sort
at
the
Day
of
Judgment
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
never
knew
you
.
(
Not
that
I
never
knew
you
.
For
even
that
very
saying
imports
he
knew
them
well
enough
,
that
is
,
he
knew
them
to
be
such
,
as
did
deserve
that
such
words
should
be
spoken
to
them
.
And
therefore
the
meaning
must
needs
be
this
,
I
never
knew
you
to
be
members
of
my
Body
,
or
to
be
sheep
of
my
Fold
;
that
is
,
I
know
you
to
be
Persons
I
cannot
own
.
For
as
to
know
in
the
holy
Dialect
does
often
signifie
to
approve
;
so
not
to
know
does
very
often
import
no
more
than
to
disown
.
)
I
must
confess
we
might
think
it
exceeding
strange
,
but
that
our
Oracle
does
assure
us
't
is
very
true
,
That
as
Believers
we
may
be
able
to
cast
out
Devils
,
and
yet
as
Disobedient
may
be
our selves
possess
't
with
them
▪
We
may
preach
to
save
others
,
and
yet
be
Castaways
our selves
.
For
be
we
never
so
zealous
Preachers
,
or
Professors
of
the
Gospel
;
and
at
the
very
same
time
Indulgent
Transgressors
of
the
Law
;
our
very
Advocate
will
say
,
when
he
shall
come
to
be
our
Iudge
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Depart
from
me
ye
workers
of
Iniquity
.
And
therefore
our
blessed
Saviour
being
about
to
leave
the
world
,
and
to
teach
his
Disciples
(
before
he
left
them
)
how
to
serve
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
such
a
manner
as
he
would
like
;
did
not
speak
in
this
stile
,
If
ye
love
me
,
cast
all
your
Care
upon
my
Promises
;
or
If
you
love
me
,
stoutly
rely
upon
my
merits
;
(
althô
there
is
a
place
for
each
of
these
too
,
)
But
,
as
preparatory
to
Both
,
If
ye
love
me
,
keep
my
Commandments
,
John
14.
15.
which
was
as
if
he
should
have
said
,
shew
me
your
Faith
by
your
works
,
and
your
Love
by
your
obedience
.
Plainly
implying
to
Them
and
Us
,
that
our
Sonship
does
not
give
us
any
Exemption
from
our
Service
;
our
Service
being
the
only
thing
by
which
we
are
able
to
prove
our
Sonship
.
As
Christ
hath
a
Priestly
,
and
a
Prophetical
,
so
hath
he
also
a
Kingly
Office
.
Nor
may
we
kick
at
the
Scepter
and
Throne
of
Christ
,
and
think
it
sufficient
to
declare
we
are
his
Majesty's
most
humble
and
loyal
Subjects
.
Some
Earthly
Potentates
have
been
thus
mock'd
,
but
the
King
of
Kings
will
never
be
so
.
We
cannot
honour
our
Lord
by
disobeying
him
;
or
shew
our selves
kind
,
by
being
undutiful
;
For
we
see
that
our
obedience
is
both
the
Argument
and
the
Badge
of
a
True
Affection
.
Our
Saviour
saith
,
Matth.
10.
38.
He
that
follows
me
not
,
is
unworthy
of
me
.
Where
to
follow
him
,
is
to
be
like
him
;
To
conform
our selves
to
him
more
than
a
Parasite
to
his
Patron
;
not
to
walk
in
his
Path
only
,
but
to
tread
in
his
very
Footsteps
.
According
to
that
of
the
Pythagoreans
(
which
deserves
for
its
worth
to
be
Christianiz'd
,
however
writ
by
that
Hierocles
who
writ
a
Book
against
Christ
,
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thou
shalt
honour
God
the
better
,
the
more
thou
studiest
to
be
like
him
.
For
him
we
love
most
,
whom
we
most
imitate
;
and
he
honours
God
best
,
who
doth
best
resemble
him
;
And
what
kind
of
Resemblance
he
most
requires
,
St.
Iohn
hath
told
us
twice
together
in
his
first
Epistle
and
third
Chapter
;
to
wit
,
our
being
pure
as
he
is
pure
,
(
v.
3.
)
and
our
being
Righteous
as
he
is
Righteous
,
(
v.
7.
)
And
our
Saviour
to
the
same
purpose
,
having
mustred
up
his
Precepts
with
the
several
Promises
annext
,
makes
a
kind
of
a
Corollarie
or
rather
Abridgment
of
the
whole
,
not
at
all
with
a
command
,
that
we
be
happy
as
God
is
happy
,
but
with
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
be
ye
perfect
as
he
is
perfect
.
Thus
as
briefly
,
and
yet
as
fully
as
I
could
possibly
contrive
,
I
have
shew'd
the
chiefest
end
of
our
blessed
Saviour's
coming
hither
,
and
his
principal
Business
when
he
was
here
.
It
was
not
only
as
a
Saviour
,
to
propose
Promises
to
our
Faith
;
nor
only
as
a
Teacher
,
to
fiill
our
heads
with
new
knowledge
,
but
as
a
Soveraign
,
and
a
Prince
,
(
as
St.
Peter
calls
him
)
to
exact
obedience
to
his
Commands
.
And
to
place
it
without
dispute
,
He
made
it
part
of
his
business
,
when
he
was
here
,
to
let
us
know
,
why
he
came
hither
.
For
as
he
tells
us
in
one
place
(
enough
to
keep
us
from
despair
)
that
he
came
not
to
destroy
mens
lives
,
[
*
](A54843-e45080-b)
*
Ita
Meletius
Monachus
,
concra
Isphacanem
Persam
Musulmanum
.
Et
Tertullianus
c.
3.
de
poenit
.
Christus
,
inquit
,
susterstruit
Adjectionem
Legis
.
Idem
de
Patient
.
c.
6.
p.
131.
filling
it
up
too
.
For
thô
nothing
could
be
completer
than
the
Law
Moral
in
it self
,
yet
did
he
fill
up
those
vacuities
which
Moses
left
in
his
Delivery
.
From
all
which
it
follows
(
do
what
we
can
)
that
Unless
our
Righteousness
shall
exceed
the
Righteousness
of
the
Iews
,
we
shall
in
no
wise
enter
into
the
Kingdom
of
Heaven
.
For
can
there
be
any
thing
more
agreeable
to
the
judgment
of
common
Sense
,
(
I
had
almost
said
of
Carnality
it self
)
than
that
where
God
hath
afforded
a
greater
Stock
,
he
should
expect
a
greater
Increase
;
that
where
he
hath
strengthened
the
Shoulders
,
he
should
in
proportion
increase
the
Burden
?
And
that
as
he
hath
shrunk
up
the
Mosaical
Law
,
so
he
should
also
extend
the
Moral
?
Of
Moses
we
know
,
that
he
had
a
Vail
upon
his
Promises
,
as
well
as
upon
his
Face
;
and
was
as
obscure
upon
Mount
Nebo
,
as
before
he
had
been
upon
Mount
Sinai
.
Whereas
our
Antitype
of
Moses
hath
been
graciously
pleas'd
to
[
*
](A54843-e45350-b)
*
Vetus
dicitur
Testamentum
quia
promissiones
terrenas
habet
.
August
.
de
Civ
.
Dei
.
l.
18.
uncover
Both.
The
Iews
beheld
Christ
as
in
a
Glass
,
but
we
(
in
comparison
)
face
to
face
.
They
walk't
by
Twilight
,
but
we
by
the
Sun
in
his
Meridian
.
They
were
us'd
like
little
Children
,
but
we
like
Men.
They
had
a
Sensible
not
to
be
moved
.
They
were
promis'd
a
Redemption
indeed
from
Egypt
,
but
we
from
Hell
.
They
to
be
fed
with
milk
and
hony
,
but
we
never
to
hunger
or
thirst
.
They
a
long
life
,
but
we
an
Eternal
one
.
They
a
Canaan
,
but
we
a
Heaven
.
And
that
God
will
exact
the
[
*
](A54843-e45710-b)
*
Luke
10.
13
,
14
,
15.
with
which
compare
Matth.
10.
15.
most
strict
accompt
of
our
wanderings
,
to
whom
he
hath
held
the
greatest
light
for
the
better
clearing
of
our
ways
,
we
may
infer
from
our
Saviour's
words
in
the
eleventh
Chapter
of
St.
Matthew
,
where
Tyre
and
Sidon
are
more
excusable
than
Corazin
and
Bethsaida
,
because
the
later
had
been
obliged
with
greater
Means
of
Conviction
,
but
all
in
vain
.
This
affords
a
Lesson
for
our
Humiliation
,
That
however
our
Reward
is
extremely
Great
,
even
a
Kingdom
which
cannot
be
moved
,
(
a
Kingdom
of
Grace
and
of
Glory
too
,
)
yet
God
hath
placed
it
very
high
,
and
the
way
to
it
is
very
steep
.
We
must
not
flatter
our selves
therefore
,
that
we
are
able
to
fall
upwards
;
that
with
a
yawning
Relyance
we
can
ever
climb
up
the
Hill
of
Sion
,
and
drop
as
't
were
into
Heaven
with
a
drowzy
Confidence
.
We
have
no
incouragement
from
our
Apostle
,
to
believe
we
shall
go
thither
,
by
meerly
believing
we
are
Regenerate
,
and
cannot
fail
of
our
being
there
.
He
does
not
here
press
on
his
Hebrew
Christians
,
to
receive
their
Salvation
with
Faith
;
but
to
serve
for
it
with
Reverence
.
Not
to
expect
it
only
with
confidence
,
but
strictly
to
endeavour
it
with
godly
Fear
.
For
our
God
is
a
Consuming
Fire
.
To
Him
be
Glory
for
ever
and
ever
.
HOW
A
Man
is
to
work
out
HIS
OWN
SALVATION
.
PHILIP
.
II.
12.
Work
out
your
own
Salvation
with
Fear
and
Trembling
.
THe
words
(
in
general
)
are
a
Command
,
delivered
by
St.
Paul
,
in
the
Name
of
God
the
Great
Master
,
to
the
Servants
of
God
,
in
the
Church
at
Philippi
.
In
which
there
are
chiefly
four
things
to
be
consider'd
.
First
the
quality
of
the
Servants
.
Next
the
wages
which
they
expected
.
Thirdly
the
work
,
with
which
the
wages
was
to
be
earn'd
.
And
lastly
the
manner
,
or
qualification
,
with
which
the
working
was
to
be
cloath'd
.
First
for
the
Quality
of
the
Servants
,
They
were
such
as
had
been
diligent
in
the
performance
of
their
Duty
.
They
had
not
only
been
sometimes
dutiful
;
they
had
not
only
been
good
by
fits
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
had
always
obeyed
;
They
had
evermore
liv'd
in
the
fear
of
God
.
Next
for
the
Wages
which
they
expected
,
That
is
expressed
by
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
to
be
Salvation
;
both
as
it
signifies
a
deliverance
from
the
tremendous
Pains
of
Hell
,
and
as
importing
an
Advancement
to
the
ravishing
Ioys
of
Heaven
Then
Thirdly
for
the
Work
,
with
which
the
Wages
was
to
be
earn'd
,
That
is
evidently
obedience
to
the
Lord
Iesus
Christ
Very
significantly
implyed
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
that
looks
back
upon
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
ye
have
always
obey'd
,
so
now
much
more
obey
the
Gospel
.
Continue
the
Course
of
your
obedience
.
Go
on
to
finish
the
work
which
ye
have
begun
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
work
,
and
work
out
your
own
Salvation
.
Last
of
all
,
for
the
Manner
or
Qualification
of
the
working
,
whereby
to
make
it
become
effectual
for
the
receiving
of
the
Reward
,
There
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
Salvation
is
to
be
wrought
for
,
with
Fear
and
Trembling
;
And
that
according
to
the
threefold
Signification
of
this
expression
.
First
with
Meekness
and
Humility
.
We
must
not
put
the
least
Trust
in
the
greatest
Performances
of
our
own
;
nor
must
we
be
puff't
or
lifted
up
with
the
Gifts
and
Graces
which
God
hath
given
us
.
Next
with
Diligence
and
Solicitude
.
That
we
may
not
for
want
of
Perseverance
,
finally
miss
of
the
Prize
that
is
set
before
us
,
and
for
which
we
have
hitherto
as
it
were
contended
by
our
obedience
.
Thirdly
with
Awefulness
,
and
Horror
,
or
holy
Dread
;
Because
as
God
is
(
in
one
Case
)
a
quickning
Light
,
so
he
is
(
in
another
)
a
consuming
Fire
.
He
who
purposely
created
us
to
do
him
service
,
is
He
who
will
turn
us
to
Destruction
,
unless
we
serve
him
as
he
Requires
.
And
now
to
anticipate
an
Inquiry
,
how
Humility
,
and
Solicitude
,
(
as
well
as
Awefulness
and
Dread
,
are
comprehended
under
the
notion
of
Fear
,
and
Trembling
,
I
think
it
is
easy
to
make
it
clear
from
the
consideration
of
the
Context
;
without
recourse
to
those
other
Scriptures
,
wherein
we
meet
with
the
same
expression
.
For
First
in
vain
should
we
indeavour
the
working
out
of
our
Salvation
,
but
that
it
is
God
who
worketh
in
us
both
to
will
,
and
to
do
.
And
therefore
we
must
do
it
with
all
Humility
of
Mind
,
because
in
our
selves
(
as
of
our selves
)
there
dwelleth
no
good
thing
;
no
not
so
much
as
Inclination
to
any
thing
that
is
good
,
no
not
so
much
as
Aversation
from
any
thing
that
is
evil
.
But
every
good
and
perfect
gift
is
from
above
,
and
cometh
down
from
the
Father
of
Lights
.
If
we
can
triumph
over
the
Law
,
as
the
strength
of
Sin
,
by
treading
Sin
under
our
Feet
,
as
the
sting
of
Death
,
All
the
Thanks
must
be
to
God
,
who
hath
given
us
the
Victory
through
our
Lord
Iesus
Christ
.
And
yet
Secondly
;
Although
it
is
God
that
worketh
in
us
both
to
will
,
and
to
do
;
yet
the
Apostle
makes
it
a
Reason
,
why
we
our selves
are
to
work
out
our
own
Salvation
.
And
therefore
we
must
do
it
with
Care
and
Diligence
,
lest
whilst
God
by
his
Grace
is
not
wanting
unto
us
,
we
finally
miss
of
his
Glory
,
by
having
been
wanting
unto
our selves
.
Thus
we
see
there
is
pregnant
Reason
,
for
the
Double
Importance
of
the
Phrase
as
't
is
meerly
rational
.
And
of
the
literal
Signification
I
suppose
there
cannot
be
any
Doubt
.
For
We
must
work
out
our
Salvation
with
Fear
and
Trembling
,
(
in
as
much
as
that
signifies
the
greatest
Awefulness
and
Dread
,
)
because
of
the
Dreadfulness
of
our
Doom
,
in
case
we
work
not
at
all
,
or
not
at
all
to
that
purpose
that
God
requires
.
And
thus
I
hope
I
have
so
divided
,
as
withal
to
have
explained
,
and
clear'd
the
Text.
The
first
three
Parts
of
the
whole
Division
may
well
be
thrust
up
together
into
this
Doctrinal
Proposition
.
[
That
our
Salvation
is
not
attainable
by
a
meer
Orthodoxy
of
Iudgment
in
point
of
Faith
,
or
a
bare
Rectitude
of
Opinions
concerning
God
;
But
by
obedience
to
the
Gospel
or
Law
of
Christ
]
For
what
is
expressed
by
obedience
,
in
the
former
part
of
this
Verse
;
is
also
expressed
in
the
later
,
by
the
working
out
of
our
own
Salvation
.
And
as
Salvation
is
a
Thing
which
requires
our
working
;
So
't
is
not
any
kind
of
working
will
serve
our
Turn
.
For
The
last
Particular
of
the
four
affords
us
a
second
Proposition
,
which
is
as
apt
to
defend
us
from
Carnal
Security
,
as
the
First
.
To
wit
,
[
That
however
Unavoidable
our
State
of
Bliss
may
seem
to
us
,
by
our
having
(
with
the
Philippians
)
obeyed
Always
,
yet
our
obedience
unto
the
Gospel
or
Law
of
Christ
,
by
which
alone
we
are
to
work
out
our
own
Salvation
,
is
to
be
qualified
and
season'd
with
Fear
and
Trembling
.
]
The
first
of
these
I
have
consider'd
in
a
former
Subject
of
Meditation
,
when
I
enlarged
upon
the
Matter
of
which
our
working
is
to
consist
.
I
now
am
come
to
that
Part
of
my
General
Method
and
Design
,
which
obligeth
me
strictly
to
the
consideration
of
the
Second
;
as
touching
the
Manner
or
Qualification
wherewith
our
working
is
to
be
cloath'd
,
whereby
to
make
it
become
effectual
for
the
receiving
of
our
Reward
.
To
wit
,
with
Meekness
and
Humility
,
with
Diligence
and
Solicitude
,
with
Awefulness
and
Horror
,
or
holy
Dread
;
the
threefold
Importance
of
Fear
and
Trembling
;
which
must
first
be
considered
in
the
Gross
,
and
after
that
,
in
the
Retail
.
First
consider'd
in
the
Gross
,
it
shews
us
a
ready
and
easy
way
of
reconciling
and
understanding
those
parts
of
Scripture
,
which
being
taken
but
in
the
letter
,
do
seem
to
differ
,
and
contradict
.
For
there
is
not
any
One
Passion
or
Affection
of
the
Mind
,
either
more
rigidly
forbidden
,
or
more
earnestly
commanded
,
than
that
of
Fear
.
It
is
so
rigidly
forbidden
,
that
the
fearful
and
unbelieving
have
their
part
in
the
Lake
of
Fire
and
Brimstone
,
(
Rev.
21.
8.
)
where
St.
Iohn
making
a
Muster
of
such
as
are
listed
under
the
Devil
,
and
bound
for
Hell
,
sets
the
Fearful
and
Unbelieving
(
as
it
were
)
in
the
Front
of
the
whole
Battalia
,
with
which
the
desperate
Prince
of
Darkness
is
wont
to
wage
War
against
the
Father
of
Lights
.
As
for
The
Murderers
,
and
Whoremongers
,
The
Sorcerers
and
Idolaters
,
They
all
march
after
in
Rank
and
File
;
Implying
the
Fearful
and
Unbelieving
to
be
the
Ringleaders
in
Hell
,
and
as
it
were
in
the
Van
of
the
Devil's
Army
.
Unbelief
is
so
commonly
the
Cause
of
Fear
,
and
Fear
is
commonly
such
a
Tempter
to
Unbelief
,
that
we
find
them
often
yok't
together
,
if
not
so
as
to
signifie
,
one
,
the
other
.
Woe
be
to
fearful
Hearts
,
and
faint
Hands
,
and
the
Sinner
that
goeth
two
ways
;
woe
be
to
him
that
is
faint-hearted
,
for
he
believeth
not
,
therefore
shall
he
not
be
defended
,
(
Ecclus.
2.
12
,
13.
)
It
seems
that
Fear
is
a
Thing
,
of
which
we
ought
to
be
sore
afraid
;
Because
it
is
apt
to
make
us
sinners
going
two
ways
at
once
.
One
in
our
Principles
,
and
quite
another
in
our
Practice
.
Very
fit
to
be
compar'd
unto
wandering
Stars
,
which
are
carried
towards
the
West
by
the
Primum
Mobile
,
whilst
They
are
stealing
towards
the
East
by
their
proper
motion
.
When
Peter
was
frighted
upon
the
Sea
,
and
cryed
[
Lord
save
me
]
as
he
was
just
ready
to
sink
;
although
it
was
a
good
Prayer
,
yet
because
it
proceeded
from
Carnal
Fear
,
rather
than
Faith
,
our
Saviour
presently
took
him
up
with
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
O
Thou
of
little
Faith
,
wherefore
didst
thou
doubt
?
And
so
it
was
fitly
said
by
Zachary
in
his
Divine
Benedictus
,
That
God
did
Therefore
deliver
us
out
of
the
hands
of
our
Enemies
,
that
we
might
serve
him
without
Fear
,
(
Luke
1.
74.
)
With
which
agrees
That
of
St.
Paul
to
Timothy
;
He
hath
not
given
us
the
spirit
of
Fear
,
but
of
Love
,
(
2
Tim.
1.
7.
)
To
which
it
is
added
by
St.
Iohn
,
That
there
is
no
Fear
in
Love
,
for
perfect
Love
casteth
out
Fear
,
(
1
John
4.
18.
)
Thus
we
see
how
this
Passion
is
very
rigidly
forbidden
throughout
the
Scriptures
.
And
yet
for
all
that
it
is
so
earnestly
commanded
,
that
we
cannot
serve
God
acceptably
,
unless
we
serve
him
with
Fear
,
as
well
as
Reverence
,
(
Heb.
12.
penult
)
Nor
can
there
be
any
such
thing
as
the
working
out
of
our
Salvation
,
unless
we
do
it
with
Fear
and
Trembling
.
For
the
fear
of
the
Lord
is
the
Beginning
of
Wisdom
,
(
Prov.
1.
7.
)
Nay
(
as
Solomon
goes
on
in
the
fourteenth
Chapter
,
v.
27.
)
The
fear
of
the
Lord
is
a
Fountain
of
Life
;
the
attainment
of
which
is
the
end
of
Wisdom
.
And
thence
't
is
set
by
our
Apostle
as
the
highest
accomplishment
of
a
Christian
,
To
perfect
holiness
in
the
Fear
of
God
,
(
2
Cor.
7.
1.
)
What
then
may
be
the
meaning
of
these
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
these
so
seeming
Contradictions
,
that
we
must
serve
God
with
Fear
,
and
that
we
must
serve
him
without
Fear
?
that
there
is
no
fear
in
love
,
yet
no
true
love
without
some
fear
?
The
Reconcilement
of
These
is
extremely
obvious
.
It
is
no
more
but
to
distinguish
betwixt
that
which
is
Carnal
,
and
that
which
is
Spiritual
;
betwixt
the
spirit
of
Bondage
,
and
the
spirit
of
Adoption
;
betwixt
a
servile
,
and
filial
Fear
.
As
't
is
true
in
one
sense
,
that
perfect
Love
doth
cast
out
Fear
,
so
't
is
true
in
another
,
that
perfect
Love
doth
carry
fear
along
with
it
.
When
I
say
with
St.
Iohn
,
It
casteth
out
Fear
;
I
mean
that
childish
unmanlike
Fear
,
which
betrayeth
those
Succours
that
Reason
offereth
;
especially
that
heathenish
and
carnal
fear
,
the
fear
of
Poverty
,
and
Pain
,
and
other
effects
of
Persecution
;
the
fear
that
made
so
many
Sinners
going
two
ways
at
once
.
And
so
it
casteth
out
one
fear
with
another
;
the
fear
of
them
that
can
kill
the
Body
,
but
are
not
able
to
hurt
the
Soul
,
with
the
fear
of
Him
who
is
able
to
cast
them
both
into
Hell
.
In
this
sense
't
is
said
,
we
must
serve
God
without
Fear
.
But
when
I
say
the
same
Love
doth
carry
fear
along
with
it
,
I
mean
the
fear
of
offending
God
,
the
fear
of
quenching
or
grieving
his
holy
Spirit
;
the
fear
of
never
doing
enough
whereby
to
please
him
;
the
fear
of
falling
into
Temptation
;
the
fear
of
a
treacherous
deceitful
heart
;
that
is
,
the
fear
of
Unsincerity
in
the
performance
of
our
Service
;
the
fear
of
falling
from
our
own
steadfastness
,
and
so
of
receiving
the
Grace
of
God
in
vain
.
In
this
sense
Royal
Prophet
,
Serve
the
Lord
with
fear
,
and
rejoyce
unto
him
with
Reverence
.
And
thus
't
is
said
by
the
Royal
Preacher
,
Happy
is
the
man
that
feareth
always
.
As
a
meer
carnal
fear
is
a
fear
of
that
which
is
carnal
,
so
a
godly
fear
is
the
fear
of
God
.
First
a
fear
of
his
Majesty
,
in
respect
of
which
he
is
a
Soveraign
;
next
a
fear
of
his
Mercy
,
in
respect
of
which
he
is
a
Father
;
(
for
so
't
is
said
by
the
Prophet
David
,
There
is
Mercy
with
thee
,
ô
Lord
,
therefore
shalt
thou
be
Feared
.
)
Lastly
a
fear
of
his
Wrath
and
Iustice
,
in
respect
of
which
he
is
a
Iudge
,
and
also
an
Executor
of
Vengeance
.
This
Fear
of
God
is
so
necessary
for
the
Qualification
of
our
obedience
,
that
all
without
it
is
nothing
worth
;
and
even
this
,
of
it self
,
is
wont
to
supply
the
place
of
all
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
(
that
is
)
men
fearing
God
,
is
an
expression
made
use
of
by
God
himself
,
whereby
to
signifie
conscientious
and
pious
men
;
men
who
live
in
obedience
to
all
his
Precepts
.
Iob
was
said
to
be
an
upright
,
and
perfect
man
,
because
he
was
one
that
feared
God
.
And
the
words
of
Moses
to
Israel
have
a
remarkable
Importance
;
What
doth
the
Lord
thy
God
require
of
thee
,
but
only
to
fear
the
Lord
thy
God
?
(
Deut.
10.
12.
)
And
what
is
it
to
fear
him
,
but
(
as
it
follows
in
the
next
words
)
to
walk
in
all
his
ways
,
and
to
love
him
,
and
to
serve
him
,
with
all
thy
heart
,
and
with
all
thy
soul
?
Without
this
Fear
,
we
shall
easily
fall
into
presumption
,
or
into
carnal
security
.
We
shall
not
strive
to
enter
in
at
the
strait
Gate
;
Nor
give
all
diligence
to
make
our
Calling
and
Election
sure
.
We
shall
not
give
an
earnest
heed
unto
the
things
which
we
have
heard
,
(
Heb.
2.
1.
)
If
we
do
not
fear
,
lest
a
promise
being
left
of
entring
into
his
Rest
,
any
of
us
should
seem
to
come
short
of
it
,
(
Heb.
4.
1.
)
we
shall
not
labour
to
enter
into
that
Rest
,
(
v.
11.
)
For
who
will
labour
to
get
a
thing
,
which
he
verily
thinks
he
hath
as
good
as
in
possession
?
Or
who
will
labour
to
keep
a
thing
,
which
he
verily
thinks
he
can
never
lose
?
I
will
not
here
stand
to
shew
the
manifold
danger
of
their
Opinion
,
who
say
they
were
justified
from
Eternity
,
and
their
Sins
so
forgiven
,
before
committed
,
That
they
cannot
fall
totally
,
much
less
finally
from
Grace
;
although
my
Text
would
bear
me
out
in
such
a
profitable
Severity
.
Nor
dare
I
otherwise
be
severe
to
any
difference
in
opinion
,
than
as
I
find
it
corruptive
of
Christian
Practice
.
The
case
is
clear
,
that
our
Apostle
having
commended
his
Philippians
,
for
having
always
obey'd
the
Gospel
,
does
not
there
make
a
stop
,
as
if
they
had
done
enough
already
,
or
needed
no
more
of
his
Admonitions
;
but
immediately
adds
,
that
they
must
work
for
their
Salvation
;
and
work
so
far
,
as
to
work
it
out
;
and
work
it
out
in
such
a
manner
,
as
to
do
it
with
Fear
and
Trembling
;
and
that
according
to
the
threefold
Importance
of
this
Expression
;
which
having
thus
considered
in
the
Gross
,
I
shall
now
consider
in
the
Retail
too
.
First
we
must
work
it
out
with
meekness
,
and
humility
of
mind
,
because
it
is
God
that
worketh
in
us
both
to
will
and
to
do
of
his
good
pleasure
.
All
we
have
is
but
little
,
and
all
that
little
is
but
receiv'd
.
All
the
good
we
have
received
,
we
have
received
as
intrusted
,
or
lent
unto
us
;
And
whatsoever
God
lends
us
,
he
lends
us
purposely
to
Employ
.
Of
all
that
is
lent
us
to
be
imploy'd
,
we
are
every
one
to
render
a
strict
Accompt
.
And
this
alone
may
serve
to
keep
us
in
all
humility
of
mind
,
that
the
more
we
have
,
the
more
we
owe
,
and
for
so
much
the
more
we
are
accomptable
.
And
for
the
more
we
are
unable
to
render
a
satisfactory
Accompt
,
by
so
much
the
more
we
shall
be
appal'd
at
the
Day
of
Reck'ning
.
'T
is
true
indeed
(
what
St.
Iohn
saith
)
that
by
keeping
the
Commandments
we
may
come
to
have
a
[
*
](A54843-e50440-b)
*
Rev.
22.
14.
right
to
the
Tree
of
Life
;
And
by
suffering
for
God
,
may
be
counted
worthy
of
the
Kingdom
of
God
.
Affliction
suffer'd
in
such
a
Case
is
said
to
[
‖
](A54843-e50480-b)
‖
2
Cor.
4.
work
for
us
a
weight
of
Glory
.
'T
is
true
indeed
we
may
be
profitable
Servants
in
God's
Accompt
;
because
the
unprofitable
was
commanded
to
be
cast
into
utter
Darkness
,
Matth.
25.
30.
And
the
Joys
of
Heaven
are
express'd
by
a
[
†
](A54843-e50540-b)
†
Col.
1.
10.
2
Thess.
1.
5.
Rev.
3.
4.
Crown
of
Righteousness
;
as
if
Eternity
of
Life
were
become
our
due
.
But
all
this
only
by
the
force
of
God's
Promise
who
cannot
lye
;
or
by
the
Tenor
of
the
Covenant
which
God
was
pleas'd
to
make
with
us
;
Not
by
vertue
of
our
Obedience
,
as
that
that
is
equal
to
our
Reward
.
Which
,
when
it
is
in
its
Apogaeo
,
at
the
utmost
Top
of
its
Exaltation
,
is
not
worthy
to
be
compar'd
with
the
Glory
which
shall
be
revealed
in
us
.
For
however
St.
Paul
had
preach'd
the
Gospel
,
and
preach'd
it
too
without
charge
,
not
living
of
the
Gospel
,
(
which
yet
by
right
he
might
have
done
,
)
but
making
his
own
hands
to
serve
and
minister
to
his
Necessities
,
that
he
might
not
be
burdensom
unto
any
;
yet
he
professed
he
had
nothing
to
glory
of
,
for
so
gratuitous
a
preaching
the
Word
of
God
;
because
a
moral
Necessity
was
laid
upon
him
,
and
woe
had
been
to
him
if
he
had
not
preach'd
it
,
(
1
Cor.
9.
16.
)
Our
blessed
Saviour
so
puts
the
Case
,
as
to
illustrate
it
with
a
Colour
,
Luke
17.
7
,
8
,
9
,
10.
Admit
a
Servant
is
very
diligent
in
the
performance
of
his
Duty
;
ever
going
when
he
is
sent
;
ever
coming
when
he
is
call'd
;
and
ever
doing
as
he
is
bid
.
Does
the
Master
give
Thanks
to
that
diligent
Servant
,
for
doing
the
things
that
were
commanded
him
?
I
trow
not
(
saith
our
Saviour
.
)
Even
so
ye
,
(
as
our
Lord
goes
on
to
Application
,
)
when
ye
shall
have
done
all
those
things
that
are
commanded
you
,
say
,
we
are
unprofitable
Servants
,
we
have
done
but
our
Duty
;
and
had
been
lyable
to
wrath
,
if
we
had
not
done
it
.
Away
then
with
those
Philosophers
St.
own
Times
;
whose
custom
't
is
to
thank
God
,
for
that
they
are
not
like
other
men
.
And
confining
Sanctity
to
the
men
of
their
Sect
,
do
separate
from
the
rest
of
the
Christian
World
,
as
from
Publicans
and
Sinners
;
Sinners
not
to
be
approached
by
men
of
their
Purity
.
Stand
farther
off
(
is
their
language
)
for
we
are
holier
than
you
,
(
Isa.
65.
5.
)
Conform
we
rather
to
St.
Paul
,
the
special
Badge
of
whose
Saintship
was
the
profoundness
of
his
Humility
.
For
as
the
chiefest
of
Sinners
do
call
themselves
(
by
an
impious
Antiphrasis
and
Hyperbole
)
the
chief
of
Saints
;
so
That
Apostle
on
the
contrary
,
although
Chieftain
among
the
Saints
,
doth
call
Himself
(
by
an
holy
M
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
osis
)
The
chief
of
Sinners
.
When
therefore
our
obedience
hath
led
us
to
Christ
,
and
Christ
is
leading
us
to
Heaven
,
Let
us
remember
the
New
Ierusalem
,
though
a
vastly
great
City
,
yet
(
contrary
to
Myndus
)
hath
a
very
low
Gate
.
And
seeing
the
lowness
of
the
Gate
,
stoop
we
down
to
enter
in
.
Let
us
love
Good
works
,
but
let
us
not
lean
too
hard
upon
them
.
Let
us
love
them
as
things
,
without
which
we
cannot
be
saved
;
but
let
us
not
hope
to
be
saved
by
them
.
Let
us
not
labour
with
an
ambition
of
being
more
meritorious
,
but
less
unworthy
than
heretofore
.
Claim
we
Heaven
by
a
Right
,
not
of
Purchace
,
but
of
Donation
.
Having
added
Obedience
to
our
Faith
,
add
we
Meekness
to
our
Obedience
.
Having
done
Iustice
,
and
lov'd
Mercy
,
let
us
walk
humbly
with
our
God
.
And
so
expect
our
Salvation
with
Faith
,
and
Hope
,
as
withal
to
work
it
out
,
with
Fear
and
Trembling
.
And
that
according
to
the
first
Importance
of
this
Expression
.
Again
we
must
do
it
with
fear
and
trembling
,
in
as
much
as
that
signifies
the
greatest
anxiety
and
solicitude
,
that
we
do
not
run
in
vain
,
nor
labour
in
vain
,
(
Philip.
2.
16.
)
that
we
do
not
faint
as
we
are
running
,
and
possibly
miss
of
the
Prize
within
a
stride
of
the
Goal
.
For
though
we
work
for
Salvation
whole
years
together
,
and
work
for
it
never
so
hard
,
yet
whilst
we
are
in
the
Body
,
and
compass'd
about
with
a
Tempting
world
,
we
cannot
say
we
have
work'd
it
out
.
So
that
That
is
a
Thing
to
be
still
in
doing
,
and
to
be
done
with
Fear
and
Trembling
.
For
as
there
are
a
sort
of
Labourers
who
do
not
come
into
the
Vineyard
,
until
the
ninth
or
tenth
hour
;
so
there
are
that
fall
off
in
the
very
Evening
,
and
lose
the
benefit
of
their
Labour
during
the
heat
of
the
Day
.
(
For
when
they
cease
from
being
Righteous
,
all
their
pass't
Righteousness
shall
not
be
mention'd
,
(
Ezek.
18.
)
Had
not
Iudas
been
worthy
,
Christ
had
not
made
him
an
Apostle
;
and
had
he
not
been
a
good
Apostle
,
he
had
hardly
been
trusted
with
the
Bag
,
much
less
had
he
been
sent
to
dispense
the
Gospel
.
'T
is
very
late
e're
we
read
the
Devil
enter'd
into
Iudas
,
hardly
sooner
than
a
day
or
two
before
his
Death
.
And
though
our
Saviour
said
,
he
chose
twelve
,
whereof
one
was
a
Devil
;
yet
did
he
not
say
,
He
chose
a
Devil
.
For
Iudas
was
not
a
Devil
,
that
is
,
a
Traytor
,
'till
some
time
after
he
had
been
chosen
.
Which
fitly
serves
to
put
us
in
mind
,
that
if
we
know
what
we
are
,
we
are
not
sure
of
what
we
shall
be
.
What
our
last
days
will
be
,
we
cannot
tell
till
we
have
liv'd
them
.
We
may
speak
out
of
Hope
,
but
out
of
Certainty
we
cannot
.
I
know
who
they
are
,
who
breath
nothing
but
Assurance
of
Life
eternal
,
as
if
That
were
the
english
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
as
if
their
Rebellions
were
meritorious
,
mistake
the
sturdiness
of
their
Presumption
,
for
the
stability
of
their
Faith
.
So
little
or
nothing
are
they
concern'd
in
St.
Paul's
Exhortation
to
Fear
and
Trembling
,
that
supposing
they
are
sure
,
they
think
it
below
them
to
be
solicitous
.
I
would
to
God
that
such
Professors
had
but
the
patience
to
consider
,
that
St.
Peter
doth
not
exhort
us
to
make
our
selves
sure
of
our
Election
;
but
to
make
our
Election
not
to
doubt
of
his
Election
to
life
Eternal
,
as
any
meer
mortal
,
before
,
or
after
.
And
yet
with
what
a
deal
of
fear
and
trembling
,
did
he
run
the
Race
that
was
set
before
him
?
how
did
he
strive
for
the
temperate
was
he
in
all
things
?
How
did
he
keep
under
his
body
?
how
did
he
bring
it
into
Subjection
?
and
all
for
fear
,
left
whilst
he
was
preaching
unto
others
,
He
himself
might
be
a
[
*
](A54843-e52600-b)
*
Vers.
ult.
Castaway
?
How
did
he
[
†
](A54843-e52620-b)
†
Philip.
3.
8
,
11
,
12
,
13
,
14.
suffer
the
loss
of
all
things
,
and
count
them
but
Dung
for
the
winning
of
Christ
,
who
was
at
once
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
at
once
his
Rewarder
,
and
his
Reward
;
the
setter
out
of
the
Prize
,
and
the
Goal
it self
?
'T
is
true
indeed
,
He
wins
that
loses
,
who
loses
All
to
win
Christ
.
But
,
in
order
unto
this
end
,
with
what
fear
and
trembling
did
he
press
towards
the
Mark
,
and
reach
forth
to
those
things
that
were
before
him
,
embracing
a
fellowship
with
the
Sufferings
of
Christ
,
and
being
conformable
unto
his
Death
;
if
by
any
means
he
might
attain
to
the
Resurrection
of
the
Dead
;
if
by
any
means
he
might
apprehend
That
,
for
which
he
was
also
apprehended
of
Christ
Iesus
?
And
here
to
anticipate
an
Objection
which
very
easily
may
be
made
by
a
sort
of
men
,
I
think
it
of
use
to
be
observ'd
,
That
He
first
had
fought
the
good
Fight
,
and
finished
his
Course
,
before
he
durst
presume
to
say
(
in
the
following
words
,
)
Henceforth
is
laid
up
for
me
a
Crown
of
Righteousness
.
It
was
not
till
after
his
Perseverance
with
Faith
and
Patience
unto
the
end
,
that
is
,
but
a
little
before
his
Death
,
when
the
Axe
and
the
Headsman
stood
ready
for
him
,
(
at
least
when
both
were
within
his
Prospect
,
)
that
he
was
able
to
speak
with
so
great
Assurance
.
For
before
that
Season
,
whilst
he
was
yet
but
in
his
Course
,
and
had
not
fought
to
a
perfect
Victory
;
he
flatly
told
his
Philippians
,
He
did
not
speak
of
his
Proficiency
in
the
School
of
Christ
,
as
if
he
counted
himself
to
have
apprehended
,
or
as
if
he
thought
he
were
already
made
perfect
;
But
on
the
contrary
,
He
did
so
work
out
his
Salvation
with
Fear
and
Trembling
,
as
that
he
macerated
himself
,
and
(
what
with
fasting
,
and
watching
,
and
other
Austerities
of
Life
,
)
he
did
bear
in
his
body
the
Dying
of
the
Lord
Iesus
;
lest
whilst
he
preach'd
to
save
others
,
he
himself
might
not
be
sav'd
.
He
had
not
yet
endured
unto
the
end
,
and
so
he
was
not
yet
free
from
Fear
.
For
he
that
endureth
unto
the
end
,
the
same
is
he
(
saith
our
Saviour
)
who
shall
be
sav'd
;
(
Matth.
24.
13.
)
It
was
the
voice
of
God
himself
,
(
reveal'd
from
Heaven
five
several
Times
)
He
that
overcometh
shall
inherit
all
things
,
Rev.
21.
7.
He
that
overcometh
is
He
that
shall
eat
of
the
Tree
of
Life
,
(
Rev.
2.
7.
)
He
that
overcometh
is
He
that
shall
not
be
hurt
with
the
second
Death
,
(
v.
11.
)
He
that
overcometh
is
He
that
shall
eat
of
the
hidden
Manna
,
(
v.
17.
)
And
who
is
he
that
overcometh
,
but
he
that
keepeth
God's
works
unto
the
end
,
(
v.
26.
)
To
Apply
this
now
unto
our selves
;
If
we
can
say
with
St.
Paul
,
that
our
Battle
is
quite
fought
,
(
against
the
World
,
the
Flesh
,
and
the
Devil
,
)
And
that
our
Course
is
quite
finished
,
(
in
so
much
that
we
are
able
to
lay
our
hands
upon
the
Goal
,
)
we
then
may
say
with
him
too
,
Henceforth
is
laid
up
for
us
a
Crown
of
Righteousness
.
We
may
say
,
we
have
a
Right
to
the
Tree
of
Life
;
That
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
righteous
Iudge
,
who
will
not
be
so
Unfaithful
(
having
given
us
a
Promise
,
)
as
to
forget
our
work
and
labour
of
love
,
(
Heb.
6.
10.
)
And
so
being
sure
to
be
with
Christ
,
we
may
desire
to
be
dissolv'd
too
.
But
whilst
we
are
upon
the
way
,
and
we
cannot
tell
how
far
from
our
Iourneys
end
;
Nor
what
may
happen
'twixt
This
and
That
;
sure
the
use
we
are
to
make
of
our
present
standing
,
is
to
take
great
heed
that
we
do
not
fall
.
We
must
beware
,
if
we
are
righteous
,
that
we
do
not
return
from
righteousness
to
sin
.
The
higher
we
stand
in
God's
Favour
,
we
must
beware
so
much
the
more
,
that
we
be
not
high-minded
,
but
rather
fear
;
lest
for
having
(
like
Capernaum
)
been
lifted
up
to
Heaven
,
we
be
the
rather
(
like
Capernaum
)
cast
down
to
Hell
.
There
was
a
Proverb
among
the
Iews
,
The
Sow
is
turned
being
wash't
to
her
wallowing
in
the
Mire
.
And
St.
Peter
applys
it
to
certain
Christians
,
who
have
made
it
good
in
the
Application
;
even
by
growing
Unrighteous
after
Regeneration
,
(
2
Pet.
2.
ult.
)
For
having
been
wash'd
from
the
Mire
of
Sin
Original
by
the
Laver
of
Baptism
,
and
from
the
Mire
of
Sins
Actual
by
the
blood
of
Iesus
Christ
,
in
the
other
Sacrament
of
Eucharist
,
they
have
committed
the
very
Sins
,
of
which
they
had
solemnly
repented
,
and
so
their
latter
end
hath
been
worse
than
their
beginning
.
Now
▪
putting
the
Case
unto
our selves
,
we
know
not
what
may
arrive
betwixt
the
Cup
and
the
Lip
,
much
less
betwixt
This
and
the
Day
of
Iudgment
;
especially
if
we
meet
with
a
Time
of
Trial.
We
cannot
be
confident
of
our
strength
upon
any
better
Ground
than
St.
Peter
stood
on
.
And
having
not
Grace
at
our
own
Disposal
,
we
must
not
boast
(
as
he
did
)
what
we
will
do
above
others
,
when
Christ
is
under
a
Condemnation
.
If
we
have
follow'd
him
to
Golgotha
,
we
must
religiously
fear
to
forsake
him
there
.
For
let
our
Enduring
be
what
it
will
,
it
will
be
found
to
no
purpose
,
unless
we
endure
unto
the
end
.
And
thence
it
follows
,
that
'till
we
have
Happiness
in
Possession
,
we
are
to
live
by
such
a
Faith
,
as
doth
admit
an
holy
mixture
of
fear
and
trembling
.
This
Mode
or
Manner
of
our
obedience
being
as
rigidly
requir'd
by
God
Almighty
,
as
the
Matter
,
and
Measure
,
and
Method
of
it
.
Not
only
Faith
,
and
Repentance
,
and
Amendment
of
Life
,
but
also
Perseverance
in
each
of
These
,
is
the
Condition
of
the
Promises
which
God
in
Christ
hath
made
to
us
.
Whose
House
we
are
(
saith
the
Epistle
to
the
Hebrews
)
if
we
hold
fast
the
confidence
,
and
the
rejoycing
of
the
hope
firm
unto
the
end
,
(
Heb.
3.
6.
)
Take
heed
therefore
Brethren
(
as
it
follows
a
little
after
)
lest
there
be
in
any
of
you
an
evil
heart
of
unbelief
,
in
departing
from
the
living
God
,
(
v.
12.
)
But
exhort
one
another
daily
,
whilst
it
is
call'd
,
To
Day
,
lest
any
of
you
be
harden'd
through
the
deceitfulness
of
Sin
,
(
v.
13.
)
For
we
are
made
partakers
of
Christ
,
(
not
absolutely
,
but
with
an
If
,
)
If
we
hold
the
beginning
of
our
Confidence
steadfast
unto
the
end
,
(
v.
14.
)
Now
what
needed
the
holy
Penman
to
have
crowded
and
throng'd
so
many
Caveats
so
thick
together
in
that
one
Chapter
,
(
and
in
other
Chapters
of
that
Epistle
,
)
if
the
People
of
God
are
so
sure
of
Heaven
,
that
there
is
not
place
left
for
a
fear
of
Hell
?
If
some
at
least
who
were
enlightned
,
and
by
true
Grace
sanctified
,
do
turn
Mammelucks
and
Apostates
,
as
Lycerus
hath
observ'd
,
and
as
Lycerus
in
Harm
.
Evang.
p.
1562.
the
Apostle
doth
take
for
granted
,
(
Heb.
6.
6.
)
we
ought
to
fear
,
and
take
heed
,
that
We
be
none
of
their
Number
.
For
God's
promises
to
us
of
a
Spiritual
Canaan
,
are
no
more
absolute
than
those
of
a
Temporal
Canaan
,
which
he
made
heretofore
to
his
People
Israel
.
And
since
he
swore
to
the
[
*
](A54843-e54630-b)
*
Heb.
3.
15
,
16.
Provokers
which
came
with
Moses
out
of
Aegypt
,
that
notwithstanding
his
promise
,
(
which
appears
by
that
to
have
been
conditional
,
)
they
should
not
enter
into
his
Rest
,
(
Heb.
3.
18.
)
the
Apostle
tells
us
we
ought
to
fear
,
lest
(
if
we
do
as
they
did
)
we
come
short
(
as
they
did
)
of
the
conditional
promise
proposed
to
us
,
(
Heb
4.
1.
)
And
conformably
to
this
,
St.
Iohn
doth
earnestly
exhort
us
,
to
look
to
our selves
,
that
we
lose
not
the
things
which
we
have
wrought
,
but
that
we
may
receive
a
full
Reward
,
(
2
Joh.
8.
)
And
he
that
saith
here
for
our
Consolation
,
[
It
is
God
that
worketh
in
us
to
will
and
to
do
of
his
good
pleasure
,
]
doth
also
say
for
our
greater
Caution
,
that
we
our selves
are
to
work
out
our
own
Salvation
.
Plainly
intimating
unto
us
,
(
for
he
is
not
guilty
of
Contradictions
,
)
That
God's
working
in
us
to
will
and
to
do
,
is
not
after
an
irresistible
,
but
congruous
manner
;
not
as
with
natural
,
but
as
with
voluntary
Agents
;
not
by
physically
inforcing
,
but
by
morally
persuading
our
peevish
Wills
.
He
doth
so
work
with
us
,
as
to
require
that
we
also
do
work
with
Him
.
It
is
evinced
even
from
hence
,
that
as
God
hath
his
part
,
so
we
have
ours
,
in
the
great
Business
of
our
Salvation
,
Because
we
are
many
times
threatned
with
falling
short
of
the
promise
,
in
Case
we
depart
from
the
living
God
.
For
God
cannot
threaten
to
be
reveng'd
upon
his
Creatures
,
for
what
Himself
doth
either
do
,
or
not
do
,
but
for
what
is
either
performed
,
or
not
performed
,
by
his
Creatures
.
It
being
not
possibly
imputable
to
the
Creature
,
that
God
hath
made
it
Thus
,
or
Thus
;
any
more
than
God
himself
can
be
accomptable
to
his
Creature
,
why
he
made
it
Thus
,
or
Thus.
God
indeed
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
most
divinely
work
in
us
both
to
will
,
and
to
do
,
the
work
required
to
our
Salvation
.
But
't
is
that
we
may
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
work
out
that
work
which
he
is
pleas'd
to
work
in
us
.
And
by
consequence
we
must
do
it
with
fear
and
trembling
,
lest
when
God
hath
done
his
part
,
we
finally
miss
of
Salvation
,
for
having
been
wanting
in
doing
ours
.
And
this
doth
lead
us
to
consider
the
third
Importance
of
the
expression
,
the
very
great
Awefulness
or
Dread
,
with
which
we
are
to
work
out
our
own
Salvation
.
The
two
first
were
rational
,
this
third
is
Literal
.
And
indeed
the
third
may
be
deduced
out
of
the
second
.
For
if
we
may
fall
as
well
as
others
,
we
may
be
lyable
to
vengeance
,
as
well
as
others
.
That
which
calls
for
our
solicitude
,
deserves
our
Fear
.
And
that
which
was
St.
Paul's
reason
,
may
well
be
ours
,
even
because
our
God
is
a
Consuming
Fire
.
I
may
say
in
some
sense
,
that
God
made
Hell
for
the
use
of
all
;
as
well
of
the
best
,
as
the
worst
of
men
.
For
a
Torment
only
to
These
,
who
have
hated
knowledge
,
and
will
not
choose
the
fear
of
the
Lord
;
But
for
a
Terror
also
to
Them
,
whom
he
would
therefore
have
to
fear
,
that
they
may
not
feel
it
.
That
working
out
their
Salvation
with
fear
and
trembling
,
they
never
may
come
to
the
place
of
Torment
.
The
same
Spirit
that
saith
,
Fear
not
them
that
can
kill
the
Body
only
,
(
which
is
a
fear
proceeding
from
the
spirit
of
Bondage
,
)
doth
also
say
at
the
same
Time
,
But
rather
fear
Him
who
can
cast
both
Body
and
Soul
into
Hell
.
Implying
This
to
be
such
a
Fear
,
as
doth
very
well
consist
with
the
spirit
of
Adoption
.
It
's
true
indeed
,
we
may
be
brutishly
valiant
,
and
over-daringly
encounter
the
wrath
of
Heaven
,
without
the
least
fear
of
the
pains
of
Hell
.
But
this
(
I
say
)
is
a
beastly
courage
;
an
arrant
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
to
say
,
A
fool-hardiness
rather
than
valour
.
True
Valour
being
That
,
that
is
built
on
Reason
.
Nor
can
we
Reasonably
be
free
from
the
fear
of
Hell
,
until
we
come
to
be
sure
of
Heaven
.
And
sure
of
Heaven
we
cannot
be
,
until
we
have
fought
the
good
fight
to
a
final
victory
,
and
perfectly
finish'd
our
Christian
Course
.
We
must
not
suffer
the
novel
Fancy
of
unconditional
Election
to
flatter
us
out
of
all
fear
of
the
wrath
of
God
,
and
make
us
sure
to
miss
of
Heaven
,
by
making
us
dream
it
is
unavoidable
.
For
as
God
in
his
Iudgment
is
no
Respecter
of
Persons
,
so
neither
was
according
to
our
works
;
so
he
decreed
from
all
Aeternity
,
to
proceed
in
Time
by
that
Rule
.
He
did
determin
the
end
of
men
,
with
a
special
respect
to
their
Qualifications
,
(
from
whence
his
Decree
is
call'd
respective
,
)
But
he
did
absolutely
determin
that
men
who
are
thus
or
thus
qualified
,
should
come
to
this
or
that
end
.
And
I
could
wish
that
this
Distinction
(
since
't
is
sufficient
of
it self
)
might
find
so
much
favour
in
all
mens
Eyes
,
as
to
appease
and
reconcile
dissenting
Brethren
.
That
as
the
Decrees
of
the
Almighty
are
said
to
be
Absolute
in
one
sense
,
so
they
may
candidly
be
granted
to
be
Respective
in
Another
.
This
methinks
should
be
the
Judgment
of
all
Mankind
,
(
being
so
visible
in
it self
,
and
of
so
necessary
Importance
to
the
well-ordering
of
our
Lives
,
)
That
God
did
absolutely
decree
a
most
indissoluble
Connexion
betwixt
Repentance
and
Salvation
,
as
betwixt
Impenitence
and
Condemnation
.
Which
proves
the
end
to
have
been
decreed
with
a
special
respect
unto
the
means
.
Let
this
one
thing
be
granted
,
(
as
well
for
the
Comfort
of
the
good
,
as
for
a
Terror
to
evil
Doers
,
)
And
I
,
for
my
part
,
shall
ask
no
more
.
For
the
Decree
which
is
respective
in
sensu
diviso
,
may
so
be
proved
to
be
Absolute
in
sensu
composito
,
as
to
afford
a
Demonstration
,
That
God's
Decree
of
the
several
Ends
was
in
respect
to
the
several
Means
.
For
if
in
sensu
composito
,
He
did
absolutely
decree
,
that
all
who
are
faithful
and
repent
should
belong
to
Heaven
,
and
that
all
who
are
faithless
and
impenitent
should
in
like
manner
belong
to
Hell
;
Then
his
Decree
was
respective
(
in
sensu
diviso
)
of
that
Repentance
,
or
Impenitence
,
by
which
Professors
do
belong
to
Heaven
,
or
Hell
.
From
whence
it
follows
unavoidably
,
that
if
we
are
faithless
and
impenitent
,
(
be
it
in
a
greater
,
or
lesser
measure
,
)
we
ought
to
be
affected
with
fear
and
trembling
,
(
in
the
literal
sense
of
this
expression
,
)
and
never
to
give
our selves
Rest
,
until
we
be
faithful
,
and
do
repent
.
But
faithful
and
penitent
we
cannot
be
,
till
by
the
power
of
God's
Grace
,
(
after
our
Prayers
and
Tears
shall
have
given
him
no
Rest
)
he
shall
be
pleas'd
to
work
in
us
,
and
with
us
too
,
not
only
to
will
,
but
to
do
his
work
.
That
by
the
power
of
his
Grace
we
may
all
endeavour
,
and
by
the
power
of
his
Grace
on
our
Endeavours
,
we
our selves
may
have
a
Power
too
,
whereby
to
work
out
our
own
Salvation
.
And
work
for
it
we
must
with
a
sacred
horror
,
because
of
the
Dreadfulness
of
our
Doom
,
if
we
work
remissly
.
For
as
(
on
one
side
)
God
himself
cannot
condemn
us
,
(
although
our
sins
past
have
been
very
great
,
)
if
we
immediately
repent
and
amend
our
lives
,
because
he
is
faithful
who
hath
promised
,
and
he
hath
promised
forgiveness
to
all
that
repent
and
turn
unto
him
;
so
withal
(
on
the
other
side
)
Let
our
Righteousness
past
have
been
what
it
will
,
yet
if
we
return
from
Righteousness
to
Sin
,
God
himself
cannot
save
us
,
without
our
Repentance
and
Reformation
,
because
he
hath
sworn
that
the
Impenitent
shall
not
enter
into
his
Rest.
Not
that
God
can
be
overpower'd
by
any
Quality
in
the
Creature
,
whether
Repentance
in
the
first
Case
,
or
Impenitence
in
the
second
;
But
because
his
Power
(
in
the
first
)
is
suspended
by
his
Mercy
,
as
it
stands
in
conjunction
with
his
Truth
.
For
in
his
Mercy
he
made
a
Promise
to
give
us
pardon
if
we
repent
,
and
in
his
Truth
he
must
perform
it
.
Just
so
his
Power
(
in
the
second
)
is
suspended
by
his
Iustice
,
as
it
stands
in
conjunction
with
his
Truth
too
.
For
in
his
Iustice
he
made
an
Oath
to
be
revenged
on
the
Impenitent
,
and
in
his
Truth
he
must
make
it
good
.
Now
since
each
of
these
Cases
concerns
us
All
,
(
be
we
never
so
good
,
or
be
we
never
so
evil
,
)
I
need
not
shew
by
another
Medium
how
the
love
of
God's
Mercy
doth
consist
with
a
fear
of
his
Indignation
,
and
how
whilst
we
love
him
as
a
Father
,
we
ought
to
fear
him
as
a
Judge
.
But
(
to
conclude
with
such
a
Caveat
,
as
may
best
of
all
become
an
Ingenuous
People
)
Take
we
heed
that
our
Fear
do
not
swallow
up
our
Love
;
for
fear
it
swallow
up
us
too
in
the
Bottomless
Pit
of
Desperation
.
We
must
serve
God
with
Fear
,
but
so
as
to
fear
him
also
for
Love
.
Ever
saying
with
the
Psalmist
,
There
is
mercy
with
thee
ô
Lord
,
therefore
▪
shalt
thou
be
feared
.
The
Psalmist
did
not
thus
argue
,
There
is
Mercy
with
Thee
ô
Lord
,
Therefore
shalt
thou
be
rely'd
upon
,
Therefore
we
shall
make
the
bolder
with
thee
;
we
shall
break
thy
Commandments
without
the
fear
of
being
damn'd
,
because
we
know
thou
art
slow
to
anger
,
and
being
angry
art
quickly
pleas'd
;
But
because
of
thy
mercy
thou
shalt
be
feared
.
And
there
is
good
reason
for
it
.
For
by
how
much
the
kinder
a
Father
is
,
a
well-natur'd
Son
will
fear
to
offend
him
so
much
the
more
.
And
the
more
our
Father
which
is
in
Heaven
does
even
delight
to
please
us
,
(
by
heaping
his
Mercies
and
Favours
on
us
,
)
by
so
much
the
more
shall
we
be
afraid
,
(
if
we
are
well-natur'd
Children
)
to
exasperate
our
Father
which
is
in
Heaven
.
What
then
remains
,
but
that
we
ponder
these
things
,
and
lay
them
up
in
our
hearts
,
and
draw
them
forth
into
our
Actions
,
and
daily
repeat
them
in
our
Lives
,
And
reap
the
comfort
of
so
doing
,
in
the
hour
of
Death
,
and
the
Day
of
Iudgment
.
Which
God
of
his
Mercy
prepare
us
for
,
even
for
the
glory
of
his
Name
,
and
for
the
worthiness
of
his
Son
;
To
whom
,
with
the
Father
,
in
the
Unity
of
the
Spirit
,
be
ascribed
by
us
,
and
by
all
the
World
,
Blessing
,
and
Glory
,
and
Honour
,
and
Power
,
and
Wisdom
,
and
Thanksgiving
,
from
this
time
forward
for
evermore
.
THE
GRAND
INQUIRY
To
be
made
In
these
Inquisitive
Times
,
Taken
from
the
Mouth
of
The
Frighted
Iailour
OF
PHILIPPI
.
THE
GRAND
INQUIRY
To
be
made
in
These
Inquisitive
Times
.
ACTS
XVI
.
30.
What
must
I
do
,
that
I
may
be
saved
?
THus
the
Iailour
at
Philippi
sought
to
his
Pris'ners
for
a
Deliverance
.
Not
his
ordinary
Pris'ners
,
who
at
once
were
in
Bondage
to
Him
and
Satan
;
And
were
bound
up
in
Misery
as
well
as
Iron
;
who
had
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
spirits
so
gross
,
and
so
incrassat
,
and
so
manacl'd
to
the
Flesh
,
that
together
with
their
Bodies
,
their
Souls
were
put
into
the
Stocks
,
as
knowing
no
better
Liberty
than
what
consisted
in
the
Freedom
of
Hands
and
Feet
.
But
the
Pris'ners
in
the
Text
were
Pris'ners
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Men
whose
Liberty
did
consist
in
the
ubiquity
of
their
Thoughts
,
and
in
being
made
free
of
the
New
Ierusalem
.
Men
,
who
by
living
the
Life
of
Faith
,
maintain'd
an
Intercourse
with
God
and
his
glorious
Angels
.
And
though
their
Carkasses
or
Outsides
were
contiguous
to
the
Earth
,
yet
their
Commerce
and
Conversation
was
still
in
Heaven
.
They
were
at
once
such
a
Free
and
such
a
Dreadful
sort
of
Pris'ners
,
as
by
their
Liberty
to
pray
,
and
to
sing
praises
unto
God
,
(
v.
25.
)
may
be
said
to
have
taken
their
Prison
Captive
.
For
their
Midnight
Devotions
were
suddainly
follow'd
with
an
Earthquake
;
in
so
much
that
the
Foundations
of
the
Prison
were
shaken
,
the
Doors
flew
open
of
themselves
,
and
the
Bands
of
the
Pris'ners
were
all
unloos'd
,
(
v.
26.
)
Nor
indeed
is
it
a
wonder
,
that
such
a
Miracle
should
be
seen
in
so
blind
a
Dungeon
,
whilst
the
Pris'ners
that
were
in
it
were
Paul
and
Silas
.
For
These
were
two
of
that
little
number
,
by
whom
the
world
had
been
turned
upside
down
,
Acts
17.
6.
not
in
that
malitious
sense
,
in
which
the
words
were
there
us'd
,
by
the
certain
leud
fellows
of
the
baser
sort
,
who
had
assaulted
the
House
of
Jason
,
and
set
the
City
in
an
uproar
,
(
v.
5.
)
They
having
turn'd
it
upside
down
,
not
for
the
worse
,
but
for
the
better
.
The
Confusion
which
they
made
did
tend
to
Harmony
,
and
Order
.
They
made
men
Antipodes
to
themselves
,
by
their
contrary
walking
to
what
they
hitherto
had
done
.
And
so
in
effect
,
They
turn'd
a
Chaos
upside
down
,
more
properly
than
a
World
.
Or
if
it
must
needs
be
call'd
a
world
,
it
was
the
world
lying
in
wickedness
,
1
Joh.
5.
19.
The
world
compos'd
of
three
Ingredients
,
which
made
it
fit
to
be
cleans'd
by
another
Deluge
.
For
all
that
is
in
the
world
(
as
the
same
St.
Iohn
saith
)
is
the
Lust
of
the
Flesh
,
the
Lust
of
the
Eye
,
and
the
Pride
of
Life
.
And
this
alone
was
That
world
,
which
by
Precept
,
and
Example
,
by
Life
,
and
Doctrin
,
these
first
Preachers
of
Christ
were
to
turn
upside
down
.
And
this
accordingly
they
did
in
a
great
many
respects
.
As
in
opening
the
Eyes
of
the
Ignorant
Gentiles
,
and
in
mollifying
the
Hearts
of
the
stubborn
Iews
,
and
in
breaking
down
the
Partition-wall
,
which
God
himself
had
built
up
betwixt
the
Iew
and
the
Gentile
.
They
turn'd
the
world
upside
down
,
by
beating
Swords
into
Plough-shares
,
and
warlike
Spears
into
peaceful
Pruning-hooks
.
By
making
the
Lamb
to
lye
down
with
the
Wolf
,
and
the
Kid
with
the
Hyaena
.
By
making
Friendship
and
Peace
between
the
Greek
and
the
Iew
,
as
between
the
Iew
and
the
Samaritan
.
By
turning
Infidels
into
Believers
;
Idolaters
into
Christians
;
and
the
rebellious
Sons
of
Darkness
into
Children
of
the
Light
.
Thus
without
Archimedes
his
Postulatum
or
Hypothesis
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
(
as
it
is
in
the
Dorick
Dialect
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
easy
way
was
found
out
,
to
turn
the
world
upside
down
.
Sure
I
am
that
in
my
Text
there
was
somewhat
like
it
.
For
Paul
and
Silas
who
were
yesterday
as
the
off-scowring
of
the
Earth
,
are
now
on
a
suddain
entertain'd
as
two
Inhabitants
of
Heaven
.
They
who
yesterday
had
been
drag'd
,
both
in
their
Persons
,
and
in
their
Names
,
through
the
publick
Market-place
of
Philippi
,
(
v.
19.
)
who
had
had
their
Cloaths
rent
,
and
been
beaten
with
Rods
,
(
v.
22.
)
who
had
been
thrown
into
a
Dungeon
as
a
Couple
of
pernicious
and
insufferable
men
,
(
v.
24.
)
are
now
revered
and
sought
unto
,
as
the
very
Oracles
of
God
.
That
very
Iailour
who
was
yesterday
putting
their
Feet
into
the
Stocks
,
and
thrusting
them
into
the
inner
Prison
,
(
v.
24.
)
is
now
awak'd
by
their
Musick
,
and
stands
affrighted
at
their
Liberty
,
and
is
ready
to
kill
himself
with
his
Sword
,
for
fear
of
dying
by
their
Escape
;
when
,
being
hinder'd
by
his
Pris'ners
from
offering
violence
to
Himself
,
he
even
springs
into
their
Presence
with
fear
and
trembling
,
and
(
by
Faith
coupl'd
with
Fear
)
falls
down
prostrate
at
their
Feet
with
this
short
Inquiry
,
(
an
Inquiry
very
plain
,
but
yet
sufficiently
mysterious
,
and
as
copious
in
the
sense
,
as
it
is
short
in
the
letter
,
)
What
must
I
do
,
that
I
may
be
saved
?
Which
is
as
if
he
should
have
said
,
(
that
I
may
paraphrase
his
words
,
)
Seeing
I
cannot
but
acknowledge
,
that
the
Doctrin
you
Teach
is
the
Truth
of
God
,
and
the
Truth
of
That
God
who
now
hath
testified
it
by
Miracle
,
in
shaking
my
Prison
by
its
Foundations
,
in
compelling
its
Doors
to
do
you
Reverence
,
and
in
making
your
Fetters
afraid
to
hold
you
;
And
seeing
I
cannot
but
acknowledge
,
That
such
a
God
is
to
be
served
by
every
one
who
will
be
sav'd
;
I
beseech
you
Sirs
inform
me
wherein
his
Service
is
to
consist
,
and
how
I
may
attain
to
so
great
Salvation
.
It
is
not
Silver
,
or
Gold
,
or
Security
for
your
Persons
,
that
I
demand
▪
I
do
not
earnestly
intreat
you
to
confine
your
Heads
within
the
Dungeon
,
or
to
return
your
Feet
into
the
Stocks
,
(
though
That
is
as
much
as
my
Life
is
worth
;
)
But
if
there
is
any
Thing
in
the
World
which
you
will
do
for
my
sake
,
Tell
me
what
I
must
do
,
that
I
may
be
saved
.
And
here
I
am
sorry
that
I
must
say
,
(
what
yet
I
must
,
if
I
deal
uprightly
,
)
That
we
who
pass
for
very
prudent
and
sober
Christians
,
may
very
well
be
sent
to
School
to
this
frighted
Heathen
.
We
may
learn
from
this
Iailour
in
his
time
of
exigence
and
distress
,
how
our
Souls
should
be
employ'd
at
our
Times
of
leisure
.
Not
in
progging
for
Riches
,
or
worldly
Greatness
,
asking
what
we
must
do
to
get
a
fortune
when
we
have
none
,
or
to
increase
it
when
it
is
gotten
,
or
to
keep
it
when
't
is
increas't
,
or
to
recover
it
when
it
is
lost
,
or
to
secure
it
if
recover'd
from
running
the
risque
of
a
Relapse
;
Nor
yet
in
progging
(
with
Eudoxus
)
for
Ease
and
Pleasure
,
without
either
End
,
or
Interruption
,
asking
what
we
shall
eat
,
or
what
we
shall
drink
,
or
wherewithal
we
shall
be
cloath'd
.
We
must
not
be
carefully
contriving
with
the
unjust
Steward
,
(
Luke
16.
3.
)
in
his
What
shall
I
do
to
put
a
cheat
upon
my
Lord
,
and
to
oblige
his
Debtors
to
me
,
that
when
I
am
put
out
of
my
Stewardship
,
they
may
receive
me
into
their
Houses
.
Nor
may
we
ask
with
the
wealthy
Miser
,
(
Luke
12.
17.
)
What
shall
I
do
for
sufficient
Treasuries
and
Barns
,
wherein
to
bestow
all
my
Fruit
and
my
Goods
;
(
as
if
his
Life
had
consisted
in
the
Abundance
of
the
Things
which
he
possessed
,
v.
15.
)
But
our
Inquiry
must
be
rather
like
that
of
the
Multitude
to
our
Saviour
,
What
shall
we
do
that
we
may
work
the
work
of
God
?
(
that
is
to
say
in
plainer
Terms
,
)
what
course
shall
we
take
,
that
we
may
do
what
thou
bidst
us
?
that
labour
for
the
meat
which
will
never
perish
,
but
indure
unto
Life
everlasting
?
or
as
the
Publicans
and
Souldiers
,
and
other
Proselytes
to
the
Baptist
,
who
had
warn'd
them
to
flee
from
the
wrath
to
come
,
(
Luke
3.
7
,
10.
)
What
shall
we
do
whereby
to
anticipate
our
Destruction
,
and
to
avert
the
sad
effects
of
the
fatal
Axe
,
which
now
is
laid
to
the
Root
of
the
Tree
?
what
shall
we
do
,
as
to
the
bearing
good
fruit
,
to
prevent
hewing
down
,
and
being
cast
into
the
Fire
?
or
as
the
Iailour
of
Philippi
what
must
we
do
that
we
may
be
sav'd
?
In
which
Inquiry
of
the
Iailour
there
are
Four
Things
observable
.
First
the
End
of
the
Inquiry
;
Next
the
Means
conducing
to
it
;
Then
the
necessary
Connexion
between
the
one
and
the
other
;
And
lastly
the
Person
here
Inquiring
,
together
with
the
Persons
inquired
of
.
First
the
End
of
the
Inquiry
is
here
expressed
to
be
Salvation
.
'T
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
I
may
be
sav'd
.
Next
the
Means
of
its
Attainment
(
which
make
the
Object
of
his
Inquiry
)
are
here
imply'd
to
consist
in
Practice
.
For
it
is
not
thus
ask't
,
what
must
I
outwardly
Profess
?
or
what
must
I
inwardly
believe
?
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
what
must
I
Do
,
that
I
may
be
sav'd
?
Thirdly
the
necessary
Connexion
between
the
Means
and
the
End
,
is
very
significantly
imply'd
in
the
little
word
Must.
For
't
is
not
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
what
shall
I
do
?
(
though
That
is
also
comprehended
,
)
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
what
Must
I
do
that
I
may
be
sav'd
?
Lastly
The
Person
here
Inquiring
,
together
with
the
Persons
inquired
of
,
are
The
Iailour
and
his
two
Pris'ners
,
Paul
and
Silas
.
These
He
earnestly
consulted
about
the
Business
of
his
Salvation
.
Yet
not
as
Pris'ners
,
or
Private
men
,
but
as
attested
by
the
Miracle
to
be
Embassadors
from
God
.
For
as
God
the
Son
had
His
mission
from
God
the
Father
,
so
had
They
Theirs
from
God
the
Son
.
As
my
Father
sent
me
,
so
send
I
you
,
was
the
saying
of
Christ
to
his
Twelve
Apostles
.
And
He
that
receiveth
you
,
receiveth
me
,
As
he
that
receiveth
me
,
receiveth
also
him
that
sent
me
.
They
were
not
only
The
Nuntio's
,
but
Representatives
of
Christ
.
He
alone
was
the
Oracle
,
at
which
Salvation
was
to
be
ask't
;
But
Paul
and
Silas
were
two
of
those
sacred
Mystae
,
by
whom
the
Responses
were
to
be
given
.
And
so
of
Them
in
That
Notion
our
Neophyte
Iailour
did
fitly
ask
,
What
must
I
do
,
that
I
may
be
saved
?
This
indeed
is
the
Division
,
But
it
is
not
nice
enough
to
be
the
measure
of
my
Intent
in
the
Tractation
of
the
Text.
Wherein
I
purpose
to
consider
,
not
so
much
the
Matter
,
as
the
Condition
of
the
Question
.
No
nor
That
,
in
a
Dogmatical
,
but
in
an
Applicatory
way
.
Nor
so
,
in
general
,
or
at
large
,
but
as
particularly
relating
unto
the
Terrors
in
the
Context
,
whereby
the
Iailour
of
Philippi
was
happily
frighted
into
Devotion
.
It
being
chiefly
my
present
Aim
,
(
not
to
touch
on
those
Notions
which
I
have
used
on
a
Text
of
some
Affinity
with
This
in
another
Place
,
but
)
to
fill
up
the
Vacuities
of
my
former
Design
,
by
supplying
That
Here
,
which
was
there
omitted
.
For
the
accomplishing
of
which
,
As
in
all
Moral
Subjects
of
Meditation
and
Discourse
,
The
Method
is
still
to
be
Analytical
;
so
in
This
(
above
All
)
which
now
does
call
for
our
Attention
,
I
must
begin
with
the
End
of
the
Iailor's
Quaere
.
For
He
who
is
so
great
a
Sluggard
,
as
not
to
open
his
Lips
for
the
way
to
Heaven
,
will
hardly
be
so
industrious
,
as
to
labour
with
his
Hands
,
or
so
much
as
pluck
them
out
of
his
Bosom
,
whereby
to
lay
[
*
](A54843-e61810-b)
*
1
Tim.
6.
12
,
19.
hold
on
Eternal
Life
.
How
very
far
are
They
from
striving
to
enter
in
at
the
strait
Gate
,
who
are
not
anxious
enough
to
ask
,
whereabout
the
Gate
lyes
,
or
which
is
the
way
to
get
it
open
?
How
little
can
we
expect
they
should
give
all
diligence
,
to
make
their
Calling
and
Election
sure
,
who
have
not
the
Courage
or
Curiosity
to
learn
of
what
sort
it
is
?
who
are
too
Lazy
to
contemplate
,
or
too
delicate
to
inquire
,
either
into
the
End
,
or
the
Nature
of
it
?
Can
they
be
heartily
employ'd
in
working
out
their
Salvation
with
fear
and
trembling
,
who
will
not
trouble
themselves
to
ask
,
(
no
not
so
much
as
this
Heathen-Iailour
)
what
it
is
they
must
do
that
they
may
be
sav'd
?
'T
is
very
strange
that
so
it
should
be
,
but
very
clear
that
so
it
is
:
That
of
the
All
which
concerns
us
as
Men
or
Christians
,
though
nothing
makes
a
greater
Noyse
than
the
Salvation
of
the
Soul
,
yet
there
is
nothing
in
the
World
of
any
considerable
accompt
,
(
whether
for
Profit
,
or
Pleasure
,
or
Reputation
,
)
which
is
so
little
look't
after
,
or
labour'd
for
.
For
This
is
sure
the
sole
reason
,
(
or
at
least
one
of
the
chief
)
why
a
far
[
*
](A54843-e62210-b)
*
Matth.
7.
13
,
14.
lesser
number
of
men
belongs
to
Heaven
than
to
Hell
;
And
why
the
Harvest
of
Satan
will
be
very
expensively
wicked
,
They
sin
as
with
a
Cart-rope
,
and
drink
iniquity
like
water
,
they
think
they
can
never
bid
enough
,
whilst
they
are
purchasing
a
Mansion
in
the
Territories
of
Darkness
;
And
therefore
in
the
words
of
the
Prophet
Isaiah
,
(
though
spoken
by
Him
in
[
*
](A54843-e62390-b)
*
Mortem
vocat
Hostem
mortiferum
.
Ut
sensus
sit
,
sperabant
se
,
blandiendo
,
salutem
reperturos
apud
Sennacharibum
.
Grot.
in
locum
.
Micah
7.
3.
Wisd.
1.
12
,
16.
another
sense
,
)
They
make
a
Covenant
with
Death
,
and
with
Hell
are
at
Agreement
,
(
Isa.
28.
15.
)
or
,
(
as
the
excellent
Book
of
Wisdom
does
more
designedly
express
it
,
)
They
even
call
Death
to
them
,
and
pull
Destruction
upon
themselves
with
the
works
of
their
Hands
.
They
are
as
studious
of
variety
,
and
as
wittily
inventive
of
evil
things
,
as
if
the
Burden
of
their
Inquiry
were
none
but.
This
,
What
must
we
do
that
we
may
be
damn'd
?
But
now
so
far
are
most
men
from
being
either
as
expencefully
or
as
elaborately
vertuous
,
that
they
rather
are
afraid
of
being
righteous
overmuch
;
(
as
they
love
to
misinterpret
the
words
of
Solomon
;
)
Their
strictest
Care
is
,
not
be
taken
for
Praecisians
;
And
they
are
really
asham'd
to
be
holy
indeed
,
for
fear
it
should
make
them
look
like
Hypocrites
.
They
are
so
far
from
taking
pains
,
and
making
a
Business
of
Religion
,
that
they
do
not
so
much
as
say
,
with
the
[
*
](A54843-e62640-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Pythag.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Pythagoreans
,
(
who
summon'd
the
Actions
of
every
Day
before
the
Tribunal
of
every
Night
,
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
What
evil
have
I
done
since
I
rose
this
morning
?
or
what
Good
Deed
have
I
omitted
?
whither
goes
the
way
that
I
am
now
walking
in
?
goes
it
to
Egypt
?
or
to
Canaan
?
leads
it
to
Heaven
?
or
to
Hell
?
Much
less
do
they
ask
with
this
frighted
Iailour
in
the
Text
;
What
must
we
do
that
we
may
be
sav'd
?
Now
the
reason
of
this
Reason
doth
seem
to
be
chiefly
A
want
of
That
,
which
was
required
of
the
Iailour
as
a
chief
means
of
his
being
sav'd
;
even
a
cordial
Beliving
in
the
Lord
Iesus
Christ
,
and
a
Belief
of
That
Salvation
which
in
the
Text
is
inquired
after
.
Of
which
I
doubt
there
are
but
few
that
are
True
Believers
,
even
of
Them
who
do
not
doubt
of
their
own
Belief
.
So
that
there
is
not
a
greater
Instance
of
the
Deceitfulness
of
a
man's
Heart
,
than
his
Treacherous
Belief
that
he
does
Believe
;
when
yet
he
proves
by
all
his
Practice
that
he
is
either
no
Believer
,
or
else
no
better
than
a
Gamester
when
he
believes
that
he
shall
win
.
How
many
Professors
of
Christianity
who
daily
assent
unto
the
Creed
,
do
still
confute
their
own
Belief
of
the
two
last
Articles
,
The
Resurrection
of
the
Body
,
and
the
Life
Everlasting
?
For
is
it
possible
that
a
man
should
very
seriously
believe
he
shall
last
for
ever
,
and
not
be
vehemently
solicitous
,
whether
in
Heaven
,
or
in
Hell
?
or
that
he
really
should
believe
there
is
a
Heaven
,
and
a
Hell
,
without
a
minutely
concernment
,
to
which
of
the
two
he
must
needs
belong
?
If
a
man's
Neck
be
but
obnoxious
to
the
Gallows
or
the
Block
,
or
his
Goods
but
in
danger
of
Confiscation
,
sleep
it self
will
not
be
strong
enough
to
give
him
rest
,
until
he
has
us'd
his
whole
strength
to
purchase
a
Pardon
,
or
a
Reprieve
.
And
did
he
as
really
believe
,
that
he
shall
rise
after
Death
to
a
Day
of
Iudgment
,
when
evil
Doers
shall
be
cast
into
a
Bottomless
Asphaltites
,
a
Lake
which
evermore
is
burning
with
Fire
and
Brimstone
,
ô
with
what
Horror
and
Indignation
would
he
look
back
upon
his
Sins
?
with
what
Remorse
and
Self-Revenge
would
he
afflict
himself
for
them
in
Soul
and
Body
?
with
what
a
vehement
desire
would
he
demonstrate
his
Repentance
by
Change
of
Life
?
ô
with
what
Carefulness
and
Concernment
would
he
endeavour
to
make
his
Peace
with
abused
Iustice
?
with
what
strong
crying
and
Tears
would
he
sue
for
Mercy
?
Not
in
the
language
of
St.
Peter
,
when
transported
out
of
his
wits
by
his
great
Amazement
,
Depart
from
me
ô
Lord
,
for
I
am
a
sinful
man
;
But
rather
with
Christ
upon
the
Cross
where
he
recited
in
Syriac
those
words
of
David
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
!
How
much
rather
would
he
choose
,
to
do
it
now
to
some
purpose
,
and
that
but
once
,
than
at
last
to
no
purpose
,
and
that
for
ever
?
Say
then
,
good
Reader
,
and
say
without
Partiality
;
Can
a
man
in
good
earnest
believe
his
own
Immortality
,
whilst
he
so
seldom
or
never
mindes
the
future
condition
of
his
Soul
?
and
is
not
solicitous
what
to
do
,
that
he
may
be
sav'd
?
There
can
be
nothing
more
incredible
,
than
that
a
man
of
such
a
Faith
should
be
so
destitute
of
Fear
.
For
what
accompt
can
be
given
,
why
a
man
should
shrink
at
Death
,
a
great
deal
more
than
at
Damnation
,
and
more
provide
against
the
pains
of
a
dying
Life
,
than
the
Torments
of
a
Death
which
will
live
for
ever
,
(
that
is
,
more
against
the
first
,
than
the
second
Death
,
)
but
that
he
steadily
believes
the
first
may
easily
come
to
pass
,
whilst
he
hopes
that
the
second
is
but
a
Fable
?
They
who
hitherto
have
thought
they
were
True
Believers
,
whilst
yet
their
Infidel
Lives
have
strongly
prov'd
that
they
were
none
,
will
confess
what
I
say
,
if
they
ever
shall
have
Patience
enough
to
meditate
;
and
shall
meditate
long
enough
,
to
comprehend
the
whole
force
of
my
present
reason
.
Now
in
order
to
my
purpose
,
which
is
to
rouze
up
some
or
other
out
of
the
Lethargie
they
are
in
,
and
to
set
them
on
work
in
this
Grand
Inquiry
,
I
shall
reason
a
little
farther
with
the
Paganish
Professors
of
Christianity
.
And
first
of
all
let
it
be
granted
,
(
what
ought
not
yet
to
be
suppos'd
,
)
That
what
they
have
not
in
Themselves
an
active
Power
to
demonstrate
,
cannot
have
a
passive
Power
of
being
demonstrated
by
others
;
that
so
they
may
not
be
offended
at
the
uncivil
possibility
,
of
other
mens
being
deeper
or
quicker
sighted
than
Themselves
.
For
some
are
so
strongly
of
opinion
,
that
their
particular
Comprehension
is
the
Adaequate
measure
of
all
Existence
,
that
they
are
apter
to
deny
,
and
to
disbelieve
,
that
there
is
any
thing
in
the
World
beyond
the
Horizon
of
their
Conceipt
,
than
to
suspect
,
or
confess
,
that
their
Souls
are
short-sighted
.
Not
vouchsafing
to
consider
,
how
great
a
number
of
Things
there
are
about
the
Body
of
a
Flea
,
which
are
invisible
to
their
Eyes
,
whilst
unassisted
,
and
yet
are
evident
unto
any
,
who
shall
behold
them
through
a
Microscope
.
And
if
to
the
natural
Eye
of
Reason
,
we
add
the
Telescope
of
Faith
,
which
is
the
Evidence
of
Things
not
seen
,
we
shall
have
an
easy
Prospect
of
that
Salvation
,
which
the
Iailour
of
Philippi
enquired
after
.
And
discern
the
true
reason
,
why
the
Sciolists
of
the
Age
(
who
are
call'd
the
Wits
)
do
first
contend
there
are
no
Spirits
,
and
thence
infer
there
is
no
Hell
,
and
so
conclude
they
need
not
ask
,
what
it
is
they
must
do
that
they
may
be
saved
;
even
because
they
have
too
much
,
and
too
little
wit
.
For
if
they
had
less
,
they
would
not
raise
their
Objections
;
and
if
they
had
more
,
they
would
be
able
to
refute
them
.
But
be
it
so
that
they
themselves
are
not
able
to
demonstrate
,
there
is
a
Hell
to
be
saved
from
;
Dare
they
say
they
are
better
able
to
demonstrate
that
there
is
none
?
Can
they
say
that
they
have
dyed
,
to
make
a
Decision
of
the
Question
?
And
been
restored
again
to
life
,
to
declare
the
Negative
by
Experience
?
Do
they
suspect
the
Galilaean
whom
we
commonly
call
Iesus
,
in
what
he
saith
of
an
outer
Darkness
,
and
therein
of
a
Worm
which
never
dyes
,
and
of
a
Fire
which
is
not
quenched
?
And
do
they
so
far
suspect
him
,
that
they
resolve
to
make
an
Essay
of
his
Veracity
,
and
therefore
trust
not
his
Doctrin
,
till
they
have
try'd
it
?
will
they
admit
of
no
Philosophy
,
but
what
they
call
Experimental
?
and
therefore
stay
till
they
are
dead
for
a
Determination
of
their
Doubt
,
because
(
forsooth
)
until
the
time
that
they
have
tasted
the
first
Death
,
they
know
not
if
they
can
feel
a
second
?
I
say
admit
they
do
not
know
,
that
there
are
Torments
after
Death
to
indure
for
ever
.
Should
not
this
suffice
to
Awe
them
,
that
such
there
are
for
ought
they
know
?
Or
are
their
Souls
so
wholly
drown'd
and
swallow'd
up
in
Sensualities
,
as
that
they
have
not
any
leisure
wherein
to
consider
their
latter
End
?
Have
they
not
Melancholy
enough
in
their
Constitutions
,
to
fix
their
volatil
spirits
(
no
not
so
much
as
for
an
hour
)
upon
that
which
concerns
them
the
most
that
may
be
,
even
the
Subject
of
a
joyful
or
sad
Eternity
?
Or
have
they
the
leisure
to
consider
their
latter
end
,
but
only
want
sufficient
Courage
and
Resolution
to
indure
it
▪
as
being
a
pungent
,
and
a
dismal
,
and
not
only
a
sad
,
but
an
insupportable
Consideration
?
This
methinks
is
as
absurd
,
as
whatsoever
it
is
that
hath
been
alledg'd
.
For
if
they
have
not
the
patience
to
think
or
meditate
upon
Hell
for
a
little
season
;
How
much
less
will
they
be
able
to
undergo
it
with
Patience
to
all
Eternity
?
If
the
wages
of
Sin
is
such
,
whilst
it
is
yet
but
in
the
earning
;
Lord
!
how
terrible
will
it
be
at
the
Time
of
Payment
?
And
what
a
strange
Contradiction
does
this
imply
in
some
mens
humours
,
That
they
should
dare
incur
the
danger
of
induring
those
Torments
of
Hell
it self
,
whereof
they
dare
not
indure
so
much
as
a
deep
consideration
?
no
not
long
enough
to
inquire
,
what
they
must
do
to
be
saved
from
them
?
But
all
this
is
no
more
than
an
empty
Mormo
,
to
Them
whose
Faculties
are
possess
't
with
a
spirit
of
slumber
,
being
benumn'd
hurtful
Lusts
,
which
drown
the
Soul
in
Misery
and
Perdition
.
Some
are
either
so
intangled
with
worldly
Cares
,
or
else
so
transported
with
carnal
Pleasures
,
they
do
so
hunger
after
some
sins
,
and
so
thirst
after
others
,
and
are
so
satisfied
in
the
misery
of
injoying
God's
Anger
,
(
by
being
at
a
full
agreement
with
Sin
and
Hell
,
)
that
they
are
before
them
.
Either
they
do
not
at
all
remember
,
in
the
midst
of
their
Injoyments
,
that
for
all
these
things
God
will
bring
them
to
all
these
together
,
will
put
it
out
of
their
Remembrance
.
Prosperity
is
a
weapon
,
which
hardly
one
in
Ten
Thousand
hath
ever
known
how
to
wield
.
No
not
Solomon
the
wise
,
in
a
state
of
Grace
;
no
nor
Adam
the
uncorrupt
,
in
a
state
of
Innocence
;
no
nor
Lucifer
the
Beatified
,
in
a
state
of
Glory
.
They
that
have
so
much
Peace
without
,
as
to
beget
a
stupefaction
,
call'd
Peace
within
,
who
live
at
ease
in
their
Possessions
,
and
have
a
great
Friendship
with
the
World
,
will
be
rather
lifted
up
,
like
the
men
a
kicking
,
like
Iesurun
,
or
stretch
themselves
upon
their
Couches
and
drink
Wine
in
Bowls
,
like
the
wantons
in
Zion
of
stand
in
the
Day
of
wrath
,
or
in
studying
what
to
do
,
that
they
may
be
sav'd
?
It
concerns
us
therefore
to
pray
,
with
the
Poenitent
Emperour
Mauritius
,
That
God
will
use
us
as
he
did
here
the
frighted
Iailour
of
Philippi
,
even
terrifie
and
scare
us
out
of
our
carnal
Security
,
(
into
which
our
successes
are
apt
to
cast
us
,
)
and
awaken
us
into
a
sense
of
the
great
Concernment
of
our
Souls
.
That
he
will
fetch
us
unto
Himself
,
although
it
be
by
the
sharpest
and
dreadful'st
Methods
.
That
he
will
use
us
as
severely
,
as
once
he
did
Nebuchadnezzar
;
even
drive
us
from
the
Comforts
of
Human
Society
and
Converse
,
And
give
us
our
Dwelling
with
the
Beasts
of
the
Field
:
That
he
will
make
us
eat
Grass
as
an
Herd
of
Oxen
,
and
let
our
Bodies
be
wet
with
the
Dew
of
Heaven
;
until
we
come
to
consider
,
as
well
as
know
,
That
the
most
high
God
ruleth
in
the
Kingdoms
of
men
,
And
that
the
great
year
of
Recompence
will
shortly
come
,
when
he
will
put
a
vast
difference
between
the
Wheat
and
the
Chaff
,
taking
the
one
into
his
Garner
,
and
burning
up
the
other
with
Fire
unquenchable
.
If
after
all
his
fair
warnings
both
by
his
Prophets
and
by
his
Rod
,
after
his
shaking
the
very
Foundations
both
of
a
Kingdom
and
of
a
Church
,
(
as
here
he
shook
Those
of
the
Jailour's
Prison
,
)
And
now
if
after
his
shooting
at
us
,
not
only
with
his
venom'd
,
but
invisible
Arrow
,
the
Plague
of
Pestilence
,
we
are
not
quicken'd
into
a
sense
of
our
Sin
and
Misery
,
It
is
but
high
time
to
pray
for
what
we
most
of
all
deprecate
;
That
to
the
end
we
our selves
may
be
some
way
better'd
,
He
will
make
a
much
worse
thing
happen
to
us
.
That
He
will
make
us
as
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Dung
,
and
Refuse
of
the
Earth
.
That
he
will
load
us
at
once
with
Disgrace
and
Torment
,
whilst
from
the
Pleasures
,
and
the
Plenty
,
he
reduces
us
to
the
Beggary
and
Byles
of
Iob.
That
he
will
do
to
us
in
Mercy
,
what
St.
Paul
decreed
in
Iustice
to
his
Incestuous
Corinthian
;
even
deliver
us
up
to
Satan
for
the
Destruction
of
the
Flesh
,
that
our
Spirits
may
be
saved
in
the
Day
of
the
Lord
Iesus
.
That
finding
This
to
be
a
cruel
,
and
an
inhospitable
World
,
we
may
live
in
it
as
Pilgrims
and
Sojourners
on
the
Earth
.
That
our
weariness
of
This
,
may
make
us
long
and
look
out
for
a
better
Country
.
That
being
brought
to
the
Extremity
of
lying
with
Lazarus
and
the
Dogs
at
the
Rich
man's
Door
,
we
may
be
thereby
instructed
,
if
not
compell'd
to
cast
about
,
how
we
may
lodge
also
with
Lazarus
in
Abraham's
Bosom
.
This
,
I
say
,
is
our
Interest
,
and
so
it
should
be
our
option
,
Therefore
our
wish
and
our
Contrivance
,
and
by
Consequence
our
Prayer
,
That
if
we
cannot
be
brought
to
God
but
by
the
Buffettings
of
Satan
,
nor
be
made
in
love
with
Heaven
without
a
Foretast
of
Hell
,
(
which
hath
been
to
most
Patients
the
wholsom'st
Med'cin
,
)
that
then
he
will
make
our
very
Torments
a
means
of
Bliss
;
that
he
will
make
our
very
Destroyer
become
an
Instrument
of
our
Safety
,
and
even
give
us
up
to
Satan
,
to
deliver
us
from
him
.
That
he
will
bless
us
with
the
Miseries
of
a
sinful
World
;
and
wean
us
utterly
from
the
Flesh
,
by
making
it
loathsom
to
our
Remembrance
.
For
That
God
who
at
the
first
commanded
Light
out
of
Darkness
,
and
an
Harmony
of
Creatures
out
of
an
indigested
Chaos
,
can
by
the
same
creative
Power
,
so
over-rule
and
dispose
of
our
three
Grand
Enemies
,
the
World
,
the
Flesh
,
and
the
Devil
,
as
to
make
them
three
Antidotes
against
the
Venom
of
Themselves
.
To
give
an
Instance
in
each
of
These
;
The
terrible
Buffettings
and
Roarings
of
the
Lyon
or
the
Dragon
,
(
that
is
the
Devil
,
)
are
made
an
excellent
kind
of
Antidote
against
the
serpentine
Wiles
and
Allurements
of
him
.
The
many
Deceiptfulnesses
and
Frauds
and
cruel
Usages
of
the
World
,
do
make
the
fittest
Prophylactick
against
its
Vanities
and
its
Pomps
.
The
natural
rottenness
and
stench
,
and
noysom
Diseases
of
the
Flesh
,
become
the
best
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
against
its
Lusts.
Just
as
the
Bitings
of
the
Scorpion
are
said
to
be
cured
by
the
skin
;
or
as
the
Fire
of
the
Chymist
in
Spirits
of
Wine
,
is
most
anodynous
,
and
asswaging
,
to
whosoever
hath
been
burned
,
or
scalded
with
it
.
Or
as
the
Root
[
*
](A54843-e67630-b)
*
Piso
in
medicinâ
Brasiliensi
,
l.
3.
Mandihoca
,
though
of
it self
a
rank
Poyson
,
does
(
with
no
greater
praeparation
than
that
of
its
being
well
press't
,
)
afford
a
Meal
to
make
Bread
for
many
great
Nations
in
America
.
And
shall
we
not
pray
that
by
any
means
,
(
be
they
never
so
pungent
)
by
any
Method
,
(
be
it
never
so
sharp
)
we
may
be
made
to
perform
our
Vow
in
Baptism
,
by
forsaking
the
Devil
and
all
his
works
,
the
Pomps
and
Vanities
of
the
World
,
with
the
sinful
Lusts
of
the
Flesh
?
If
hardly
any
thing
but
Shipwracks
will
make
us
pray
,
we
are
deeply
concern'd
to
pray
for
Shipwracks
.
If
we
are
grown
so
Atheistical
,
as
not
to
cry
out
to
God
and
the
Lord
Iesus
Christ
,
but
in
a
Fit
of
the
Strangury
,
or
the
Stone
;
well
may
we
pray
for
such
Fits
,
as
St.
Basil
once
did
for
a
Relapse
into
his
Feaver
,
as
soon
as
he
found
his
Soul
the
worse
for
the
Recovery
of
his
Body
.
If
nothing
but
Dangers
can
keep
us
safe
,
(
as
indeed
all
Dangers
contribute
to
it
,
unless
the
Danger
of
Security
be
of
the
number
)
we
have
most
reason
to
fear
,
what
we
commonly
most
affect
,
such
a
full
flowing
Tide
of
Good
Things
here
,
as
made
our
Saviour's
Description
of
Dives
his
Heaven
upon
[
*
](A54843-e68150-b)
*
Heb.
11.
8.
Scriptural
Character
of
a
Bastard
,
a
being
suffer'd
to
live
in
Sin
without
the
chastisement
of
[
†
](A54843-e68190-b)
†
Vers.
7.
Sons
,
we
well
may
wish
for
those
Terrors
which
take
so
much
from
our
Felicities
,
as
to
give
us
good
hope
that
we
may
be
Sons
.
We
can
never
better
discern
the
great
Advantages
coming
to
us
by
Frights
and
Terrors
,
(
such
as
These
in
my
Text
,
)
than
by
reflecting
upon
them
in
some
Examples
.
When
God
himself
would
gain
Reverence
both
to
his
Majesty
and
his
Law
,
and
beget
in
his
People
a
fear
to
break
it
,
it
pleas'd
his
Wisdom
to
deliver
it
with
many
Circumstances
of
Terror
;
even
with
Thundring
and
Lightning
,
with
Fire
and
Tempest
,
with
the
sound
of
a
Trumpet
,
and
the
voice
of
words
,
voice
was
so
terrible
,
that
they
who
heard
it
intreated
they
might
not
hear
it
any
more
.
And
so
terrible
was
the
sight
,
that
Moses
said
,
I
exceedingly
fear
and
quake
,
(
Heb.
12.
18
,
19
,
20.
)
And
St.
Paul
having
premis'd
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
must
all
appear
before
the
Iudgment-seat
of
God
,
does
presently
Knowing
therefore
the
Terrors
of
the
Lord
we
persuade
men
.
Which
is
as
if
he
should
have
said
,
That
the
Due
Consideration
of
a
Iudgment
to
come
should
be
the
strongest
of
all
Incitements
to
the
Amendment
of
our
Lives
.
This
in
reason
should
prevail
,
when
all
things
else
are
ineffectual
.
Nor
does
any
thing
more
dispose
us
for
such
a
sad
consideration
,
than
the
happy
Interruptions
of
our
Prosperity
.
David
boasted
in
his
Prosperity
,
He
should
never
be
removed
,
Psal.
30.
6.
But
when
God
hid
his
Face
,
it
presently
follows
,
that
he
was
troubled
,
v.
7.
Then
he
cried
unto
the
Lord
,
and
piously
made
his
Supplication
,
v.
8.
Just
so
it
was
with
the
whole
People
Israel
.
The
more
they
were
compass'd
about
with
Blessings
,
they
presently
sinn'd
so
much
the
more
,
(
Psal.
78.
17.
)
But
when
he
slew
them
,
they
sought
him
,
and
inquired
early
after
God
,
(
v.
34.
)
Nor
was
it
otherwise
in
the
Times
of
the
Prophet
Ieremy
,
and
Amos
;
Wo
be
to
them
that
are
at
ease
in
Zion
,
(
Amos
6.
1.
)
For
they
put
far
off
the
evil
Day
,
(
v.
3.
)
But
in
the
Time
of
their
Trouble
,
men
are
ready
to
say
,
Arise
,
and
save
us
,
Jer.
2.
27.
Exactly
thus
it
was
with
the
very
Disciples
of
our
Lord
.
For
whilst
all
was
well
with
them
,
and
that
their
Ship
injoy'd
a
Calm
,
Their
Blessed
Master
was
asleep
,
and
They
as
perfectly
secure
,
as
if
his
Eye
had
been
watching
over
them
.
But
behold
a
great
Tempest
,
which
made
the
Sea
cover
the
Ship
,
made
them
also
cry
out
,
and
awake
their
Master
out
of
his
sleep
,
with
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lord
save
us
,
we
perish
.
'T
is
true
indeed
they
so
spake
of
a
meer
Temporal
Destruction
;
And
of
That
they
spake
too
from
a
Panick
Fear
.
But
how
many
in
the
World
do
hardly
come
to
[
Lord
save
us
,
or
what
must
we
do
that
we
may
be
sav'd
,
]
until
they
are
like
the
poor
Syrian
,
just
ready
to
perish
?
Yet
even
This
becomes
an
Argument
to
prove
the
Danger
of
our
Felicities
,
and
the
benefit
growing
to
us
from
seeing
the
Terrors
of
the
Lord
,
That
They
who
are
Scoffers
at
Religion
during
the
Time
of
their
Health
and
Plenty
,
are
universally
on
their
Death-Beds
of
the
Religion
of
the
Clinicks
;
and
being
brought
down
to
the
Brink
of
Hell
,
will
commonly
lift
up
their
Hands
and
their
Eyes
to
Heaven
;
crying
out
in
the
language
,
though
not
in
the
Spirit
of
Christ's
Disciples
,
Lord
save
us
we
perish
.
And
sometimes
too
,
(
although
very
seldom
)
not
only
in
the
language
,
but
in
the
sense
and
syncerity
of
the
poor
Seeker
in
my
Text
,
what
must
we
do
that
we
may
be
sav'd
?
Belshazzar
had
not
in
all
his
Life
so
much
as
a
Fit
of
true
Devotion
,
until
the
fingers
of
a
man's
Hand
coming
forth
out
of
a
wall
of
their
own
accord
,
(
or
invisibly
helpt
by
an
hand
from
Heaven
,
)
and
setting
his
Judgment
before
his
Eyes
in
Mene
Tekel
upharsin
,
had
even
loosed
the
Ioynts
of
his
Loins
and
Knees
,
and
together
with
his
Countenance
had
chang'd
his
Heart
too
.
And
(
to
conclude
with
That
Instance
which
is
afforded
out
of
the
Text
,
as
being
That
that
gave
Occasion
to
all
the
rest
)
we
see
the
Iailour
of
Philippi
was
never
truly
in
his
wits
,
until
thus
frighted
.
Until
the
Miracle
of
the
Earthquake
had
struck
his
Prison
into
a
Palsie
,
and
Himself
into
a
Trembling
,
it
never
entred
into
his
Thoughts
,
what
should
become
of
him
hereafter
.
But
when
he
saw
by
signs
and
wonders
which
fill'd
him
with
Ecstasie
and
Astonishment
,
That
there
was
Punishment
for
the
Wicked
,
Reward
for
the
Righteous
,
and
a
God
that
judgeth
the
Earth
,
and
Quite
another
kind
of
God
than
what
He
had
hitherto
adored
;
A
God
that
could
bow
down
the
Heavens
,
and
make
the
Earth
become
Quaker
;
A
God
that
gave
Light
to
the
blackest
Dungeon
,
shook
the
Prison
by
its
Foundations
,
conveighed
Liberty
to
the
Captives
,
and
fill'd
the
Hearts
of
the
Despised
with
unspeakable
Ioy
in
the
Holy
Ghost
;
He
very
easily
inferr'd
,
that
they
had
hitherto
been
but
Idols
,
which
he
had
paid
Devotion
to
;
and
That
in
requital
of
his
Idolatries
,
he
was
lyable
to
the
wrath
of
the
only
True
God
:
That
Paul
and
Silas
were
apparently
two
of
his
Emissaries
or
Heraulds
,
as
might
be
gather'd
from
the
Miracles
which
had
been
wrought
for
their
sakes
:
That
They
by
consequence
could
inform
him
,
touching
the
means
of
his
Escape
:
And
therefore
instantly
he
resolv'd
to
lay
himself
at
their
Feet
,
(
though
They
were
Pris'ners
of
the
Dungeon
,
and
He
the
Master
of
the
House
,
)
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sirs
,
(
so
the
English
)
or
rather
Masters
and
Lords
,
(
so
the
Greek
,
)
What
must
I
do
that
I
may
be
sav'd
?
And
this
does
lead
me
from
the
End
,
to
the
proper
Object
of
his
Inquiry
,
or
the
Means
inquired
after
for
its
Attainment
.
The
second
Part
of
my
Division
,
and
now
in
order
to
be
consider'd
.
The
End
of
the
Inquiry
being
Future
,
and
Invisible
,
is
only
the
object
of
our
Thoughts
,
or
at
the
most
of
our
Desires
.
But
the
Means
of
its
Attainment
,
are
(
as
I
noted
)
here
imply'd
to
consist
in
Practice
.
And
therefore
This
is
That
part
,
whereof
the
most
of
Mankind
can
least
indure
the
Consideration
.
Of
the
few
who
are
concern'd
to
wish
and
supplicate
for
the
End
,
fewer
yet
are
contented
to
trouble
themselves
about
the
Means
.
They
will
readily
ask
,
that
they
may
be
sav'd
;
But
not
so
readily
inquire
,
what
they
must
do
that
they
may
be
sav'd
.
For
should
they
ask
what
they
must
do
,
they
are
afraid
it
would
be
answer'd
,
That
they
must
cease
to
do
evil
,
and
learn
to
do
good
;
That
they
must
seek
Iudgment
,
relieve
the
Oppressed
,
help
the
Fatherless
,
and
plead
for
the
Widow
.
That
they
must
mortifie
the
Flesh
with
the
Affections
and
Lusts.
That
they
must
crucifie
the
world
unto
themselves
,
and
themselves
unto
the
world
.
That
if
an
Eye
,
or
a
Hand
,
or
a
Foot
offend
them
,
they
must
pluck
out
the
one
,
and
cut
off
the
other
.
That
they
must
not
take
any
thought
for
the
morrow
,
but
sell
all
they
have
,
and
give
it
to
the
Poor
;
deny
themselves
,
take
up
Christ's
Cross
,
and
follow
him
.
They
will
be
sav'd
with
all
their
hearts
,
provided
it
may
be
gratis
,
either
upon
none
,
or
on
easy
Terms
:
But
dare
not
ask
what
they
must
do
,
with
a
serious
purpose
to
be
doing
whatsoever
shall
be
answer'd
to
be
a
Requisite
to
Salvation
,
for
fear
the
answer
should
be
harder
,
than
they
are
able
to
indure
.
As
That
they
must
hate
their
own
Lives
,
and
Love
their
Enemies
.
That
they
must
fast
as
well
as
pray
,
but
feed
their
Enemies
when
they
hunger
.
That
they
must
turn
the
right
Cheek
to
him
that
strikes
them
on
the
left
.
That
when
they
are
persecuted
and
rail'd
at
,
they
must
not
only
rejoyce
,
but
[
*
](A54843-e70350-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Matth.
5.
12.
leap
for
Ioy
.
[
†
](A54843-e70380-b)
†
1
Thess.
5.
16
,
17
,
18.
That
they
must
pray
without
ceasing
,
rejoyce
evermore
,
and
in
every
thing
give
Thanks
.
Make
a
[
†
](A54843-e70410-b)
†
Job
.
Covenant
with
their
Eyes
,
not
to
look
upon
a
Maid
;
and
[
*
](A54843-e70430-b)
*
1
Thess.
5.
22.
abstain
from
all
appearance
of
Evil.
But
now
the
Iailour
in
my
Text
,
although
he
had
hardly
yet
the
knowledge
,
had
the
true
Courage
of
a
Christian.
Upon
Condition
he
might
be
sav'd
,
he
did
not
care
on
what
Terms
.
'T
is
true
Salvation
was
the
End
,
but
the
Means
of
its
Attainment
did
make
the
Object
of
his
Inquiry
.
For
he
did
not
simply
beg
that
he
might
be
sav'd
,
as
if
he
thought
he
might
be
sav'd
▪
without
the
least
cooperation
or
any
endeavour
of
his
own
;
But
as
if
he
had
concluded
within
himself
,
(
as
St.
Augustin
did
some
Ages
after
,
)
God
who
made
us
without
our selves
,
will
never
save
us
without
our selves
,
He
ask't
how
much
he
was
to
contribute
towards
the
Means
of
his
Salvation
.
And
This
he
ask'd
in
such
a
manner
,
as
to
imply
his
being
ready
,
to
contribute
whatsoever
could
be
exacted
.
For
he
did
not
thus
ask
,
What
must
I
say
?
or
what
must
I
believe
?
what
Opinions
must
I
hold
?
or
what
Sect
must
I
be
of
?
what
must
I
give
?
or
whither
must
I
go
?
but
(
in
a
manner
which
implyed
all
This
,
and
more
,
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
must
I
Do
,
that
I
may
be
sav'd
?
But
though
this
is
praise-worthy
,
't
is
very
far
from
being
enough
.
For
't
is
one
thing
to
ask
,
what
things
are
to
be
done
that
we
may
be
sav'd
;
and
effectually
to
do
them
,
is
quite
another
.
The
wealthy
Quaerist
in
the
Gospel
could
easily
ask
what
he
should
do
,
that
he
might
inherit
eternal
Life
;
and
as
easily
learn
the
Things
ask't
after
:
But
when
he
was
answer'd
,
that
he
must
sell
all
he
had
,
and
give
it
to
the
poor
,
he
could
not
so
easily
fall
to
practise
what
he
had
learnt
,
by
putting
the
Precept
in
execution
.
So
the
Multitude
of
Jews
could
easily
ask
our
Blessed
Saviour
,
what
they
must
do
that
they
might
work
the
work
of
God
,
Joh.
6.
28.
But
being
told
they
must
believe
,
that
He
was
the
Bread
that
came
down
from
Heaven
,
Then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
murmur'd
,
v.
41.
nay
they
despised
him
for
his
Parentage
,
v.
42.
It
was
an
hard
saying
,
v.
60.
Nay
so
far
they
were
from
doing
the
work
of
God
,
who
had
so
lately
and
so
readily
ask't
him
what
they
must
do
that
they
might
work
it
;
that
from
thence
they
drew
back
,
and
would
no
longer
walk
with
him
,
v.
66.
Such
a
peevishness
there
is
in
the
minds
of
men
,
that
though
they
love
to
be
asking
the
Will
of
God
,
they
cannot
indure
to
be
told
it
,
much
less
to
be
employ'd
in
the
Doing
of
it
;
no
not
though
they
are
also
told
,
that
This
alone
is
the
Price
at
which
Salvation
is
to
be
had
.
Men
may
come
to
be
baptiz'd
,
as
the
Multitude
did
to
Iohn
the
Baptist
,
And
yet
may
be
at
That
Instant
a
generation
of
Vipers
,
Luke
3.
7.
A
Generation
of
Vipers
,
and
yet
have
Abraham
for
their
Father
,
v.
8.
that
is
,
their
Father
after
the
Flesh
;
In
which
respect
God
is
able
out
of
arrant
Stocks
and
Stones
to
raise
up
Children
unto
Abraham
.
But
when
't
is
ask't
what
we
must
do
,
to
be
his
Children
after
the
Spirit
;
The
Answer
is
,
we
must
inherit
at
once
the
Faith
and
the
Works
of
Abraham
.
And
accordingly
the
Baptist
did
proportion
his
Directions
to
such
as
ask't
them
.
He
did
not
tell
them
what
they
must
Teach
,
whereby
to
be
Orthodox
Professors
;
or
what
they
must
hold
,
whereby
to
be
Orthodox
Believers
;
But
as
they
ask'd
what
they
must
do
,
so
he
told
them
those
Things
that
were
of
necessity
to
be
done
.
Begin
not
to
say
within
your selves
,
we
have
Abraham
to
our
Father
,
(
for
so
have
They
who
are
Sons
of
Belial
,
)
But
bring
forth
fruits
worthy
of
Repentance
,
v.
8.
If
ye
are
Publicans
,
exact
no
more
than
is
appointed
you
,
v.
13.
If
ye
are
Soldiers
,
do
violence
to
no
man
,
neither
accuse
any
one
falsly
,
and
be
content
with
your
wages
,
v.
14.
If
ye
are
Christians
of
any
Calling
,
Let
him
that
hath
two
Coats
impart
to
Him
that
hath
none
;
And
He
that
hath
Meat
,
let
Him
do
likewise
,
v.
11.
Still
't
is
our
Doing
the
things
ask'd
after
,
not
our
Asking
what
we
must
do
,
which
is
effectually
the
way
to
our
being
sav'd
.
And
accordingly
when
't
is
said
by
the
Apostle
St.
Iames
,
That
Faith
without
Works
is
dead
,
and
nothing
worth
,
It
is
intimated
to
us
by
that
expression
,
That
a
Rectitude
of
Iudgment
is
nothing
worth
,
but
as
it
stands
in
conjunction
with
a
like
Rectitude
of
Life
.
As
if
our
Faith
,
and
our
Knowledge
,
and
good
Professions
,
could
amount
unto
no
more
than
the
meer
Body
of
Religion
,
whilst
the
Soul
that
enlivens
it
is
still
the
sanctity
of
our
Actions
.
Thence
a
Good
man
is
called
,
not
an
Hearer
,
or
a
Believer
,
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Doer
of
the
Word
,
Jam.
1.
22
,
23.
And
when
it
pleas'd
our
blessed
Saviour
to
give
a
general
Description
(
in
the
fifth
Chapter
of
St.
Iohn
,
)
as
well
of
the
Few
that
belong
to
Heaven
,
as
of
the
Many
that
go
to
Hell
,
He
did
not
give
them
their
Characters
from
their
being
of
this
or
that
Country
,
of
this
or
that
Calling
,
of
this
or
that
Church
,
or
Congregation
,
of
this
or
that
Faith
(
not
to
say
Faction
)
in
Religion
;
But
only
from
their
being
qualified
with
such
and
such
Practice
,
with
such
and
such
Works
,
with
such
and
such
Habits
of
Conversation
.
Our
Saviours
words
are
very
plain
,
but
(
in
my
apprehension
)
of
great
Remarque
,
And
such
as
being
well
consider'd
would
teach
us
how
to
pass
a
Iudgment
(
without
any
prejudice
to
our
Charity
)
touching
the
Safety
,
or
the
Danger
,
the
unworthiness
,
or
the
worth
,
of
our selves
,
or
others
.
For
when
All
that
are
in
the
Graves
shall
hear
the
voice
of
the
Son
of
Man
,
and
shall
come
forth
,
our
Saviour
adds
both
their
Qualities
,
and
the
Ends
of
their
coming
forth
,
They
that
have
done
good
shall
infallibly
come
forth
unto
the
Resurrection
of
Life
,
And
They
that
have
done
evil
,
unto
the
Resurrection
of
Damnation
,
John
5.
29.
Now
certainly
He
who
is
the
Saviour
,
can
best
of
all
tell
us
what
belongs
to
Salvation
,
and
to
whom
it
does
belong
;
who
they
are
that
must
be
saved
,
and
what
we
must
do
that
we
may
be
sav'd
.
It
is
not
meerly
the
priviledge
of
being
received
into
the
Church
,
and
of
being
admitted
to
all
her
Publick
Dispensations
,
but
especially
the
Abstaining
from
so
much
evil
,
as
would
denominate
Evil-Doers
,
and
the
Doing
so
much
Good
,
as
does
denominate
a
Good
and
a
Faithful
Servant
,
by
which
a
man
hath
just
Ground
to
think
himself
in
God's
Favour
,
and
that
he
is
doing
what
he
must
do
,
that
he
may
be
sav'd
.
And
if
this
is
the
Exegesis
of
what
is
said
by
Paul
and
Silas
,
(
and
that
by
way
of
Answer
to
the
Inquiry
of
the
Iailour
)
Believe
in
the
Lord
Iesus
Christ
,
and
thou
shalt
be
sav'd
,
so
as
it
cannot
be
understood
concerning
Faith
without
Works
,
but
of
such
a
Faith
only
as
worketh
by
Love
,
and
so
fulfilleth
the
Law
of
Christ
,
(
The
proof
and
evidence
of
which
we
have
in
part
seen
already
,
and
shall
see
more
at
large
upon
the
next
opportunity
,
)
Then
let
us
not
so
mistake
the
words
in
the
next
Verse
after
my
Text
,
or
take
them
so
by
the
wrong
handle
,
as
to
imply
that
Paul
and
Silas
were
but
a
Couple
of
Antinomians
;
Or
that
nothing
is
to
be
done
as
of
necessity
to
Salvation
,
but
barely
to
believe
in
the
Lord
Iesus
Christ
,
(
which
being
abstracted
from
obedience
,
is
nothing
better
than
Presumption
;
But
rather
let
us
work
out
our
own
Salvation
,
and
let
us
do
it
with
fear
and
trembling
.
Let
us
give
all
diligence
,
by
adding
to
Faith
Vertue
,
and
one
Vertue
unto
another
,
to
make
our
Calling
and
Election
sure
.
Let
us
not
look
upon
our selves
as
having
already
apprehended
,
or
as
being
already
made
perfect
,
but
forgetting
those
things
that
are
behind
,
let
us
reach
forth
to
those
things
that
are
before
;
ever
pressing
towards
the
Mark
,
for
the
Prize
of
the
high
Calling
of
God
in
Christ
Iesus
.
And
leading
a
life
of
Self-denials
,
by
frequent
watchings
,
and
fastings
,
and
other
warrantable
Austerities
,
which
are
found
in
holy
Scripture
to
be
fit
Instances
of
Attrition
,
let
us
beat
down
our
Bodies
,
and
bring
our
Flesh
into
Subjection
;
if
by
any
means
we
may
attain
to
the
Resurrection
of
the
Dead
,
if
by
any
means
we
may
apprehend
That
,
for
which
we
are
also
apprehended
of
Christ
Iesus
.
That
so
when
Time
it self
shall
be
lost
into
Eternity
,
and
all
days
shall
be
ended
in
that
one
great
Sabbath
which
never
Ends
,
we
may
also
lose
our
hopes
,
and
our
endeavours
of
being
sav'd
,
into
the
ravishing
experience
and
presence
of
it
:
There
with
Angels
and
Arch-Angels
,
and
with
all
the
Company
of
Heaven
,
singing
Hosannahs
,
and
Halleluiahs
,
to
Him
that
sitteth
upon
the
Throne
,
and
unto
the
Lamb
for
ever
more
.
A
SHORT
and
EASY
RESOLUTION
Of
the
fore-mentioned
ENQUIRY
Borrowed
from
the
Mouths
of
the
Two
Free-Pris'ners
,
Paul
and
Silas
.
A
RESOLUTION
OF
THE
INQUIRY
FROM
A
Practical
Belief
.
&c.
ACTS
XVI
.
31.
Believe
in
the
Lord
Iesus
Christ
,
and
thou
shalt
be
saved
.
§
1.
THere
are
such
shallownesses
and
depths
too
in
this
little
short
passage
of
the
[
*
](A54843-e72780-b)
*
Isa.
55.
1.
Heb.
2.
1.
Rev.
21.
6.
Rev.
22.
1
,
17.
Waters
of
Life
,
(
as
I
am
prompted
out
of
Scripture
to
call
the
Gospel
,
)
that
I
may
say
of
this
Rivulet
,
what
St.
Austin
once
spake
of
the
whole
Ocean
of
holy
Writ
,
The
tenderest
Lamb
may
here
wade
,
and
the
tallest
Elephant
may
swim
.
It
is
a
small
Current
of
words
,
But
such
as
opens
and
will
ingage
us
in
a
full
Sea
of
matter
.
A
Sea
as
hospitable
and
easy
,
as
That
which
is
now
call'd
The
Euxine
,
But
yet
as
hazardous
,
and
as
difficult
,
if
not
as
proverbial
as
The
Aegaean
;
and
so
as
famous
for
danger
,
as
't
is
for
safety
.
A
Sea
we
all
are
to
sail
in
,
if
bound
for
Heaven
;
And
yet
for
want
of
good
steerage
,
How
many
Adventurers
unaware
have
been
imbark'd
in
it
for
Hell
?
and
been
even
split
upon
the
Rock
of
their
own
Salvation
?
The
Antinomians
,
Fiduciaries
,
and
Solifidians
,
(
betwixt
whom
there
is
a
nice
,
but
a
real
Difference
,
)
do
not
more
differ
in
the
ground
,
and
the
occasion
of
their
Error
,
than
they
agree
in
the
danger
,
and
issue
of
it
.
For
making
use
of
the
literal
against
the
rational
Importance
of
many
Scriptures
,
and
blending
many
great
Truths
with
the
greatest
Falshoods
,
(
so
as
the
latter
do
pass
for
currant
by
their
vicinity
with
the
former
,
)
they
commonly
reason
within
themselves
in
this
following
manner
.
§
2.
Sure
we
need
not
live
so
rigidly
by
[
*
](A54843-e73380-b)
*
Rom.
6.
14.
we
are
not
under
the
Law
,
but
under
Grace
.
And
[
†
](A54843-e73400-b)
†
Rom.
3.
28.
we
are
justified
by
Faith
)
without
the
Deeds
of
the
Law
.
Nor
are
we
justified
from
some
things
,
whilst
we
are
answerable
for
others
;
but
(
as
St.
Paul
taught
at
Antioch
,
where
he
is
written
to
have
preached
Forgiveness
of
Sins
,
)
[
‖
](A54843-e73480-b)
‖
Acts
13.
39.
All
that
believe
are
justified
from
all
Things
,
from
which
they
could
not
be
justified
by
the
Law
of
Moses
.
Then
why
should
we
busie
our selves
with
Martha
about
many
Things
of
little
moment
,
when
't
is
so
easy
for
us
with
Mary
to
choose
the
One
that
is
needful
?
for
can
any
Thing
be
easier
,
than
to
believe
without
doubting
that
Iesus
is
the
Christ
?
yet
[
*
](A54843-e73570-b)
*
1
John
5.
1.
whosoever
so
believeth
is
born
of
God
.
And
[
†
](A54843-e73590-b)
†
Verse
4.
whosoever
is
born
of
God
,
overcometh
the
world
.
Nor
indeed
is
it
a
wonder
,
considering
the
Vertue
of
such
Belief
▪
For
our
Saviour
tells
us
expresly
,
[
‖
](A54843-e73630-b)
‖
Mark
9.
23.
That
all
Things
are
possible
to
Him
that
believeth
.
From
whence
it
follows
that
to
believe
,
is
The
unum
Necessarium
,
which
a
Christian
is
to
provide
in
his
way
to
Heaven
.
And
accordingly
said
our
Saviour
unto
the
Ruler
of
the
Synagogue
,
not
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
believe
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
*
](A54843-e73720-b)
*
Mark
5.
36.
Luke
8.
50.
Only
believe
.
Nor
can
this
be
thought
the
Priviledge
of
but
here
and
there
one
;
for
't
is
indefinitely
extended
to
all
in
general
;
[
†
](A54843-e73750-b)
†
John
6.
47.
He
that
believeth
in
me
hath
eternal
life
.
Where
the
word
He
,
being
indefinite
,
is
tantamount
to
whosoever
,
and
every
one
.
And
so
indeed
it
is
express't
in
other
passages
of
Scripture
;
As
when
't
is
said
to
Cornelius
,
and
others
with
him
,
[
‖
](A54843-e73830-b)
‖
Acts
10.
43.
whosoever
believeth
in
Him
,
shall
receive
remission
of
sins
.
And
in
the
Epistle
to
the
Romans
we
find
it
said
of
the
Gospel
,
[
*
](A54843-e73870-b)
*
Rom.
1.
16.
That
'
t
is
the
Power
of
God
unto
Salvation
to
every
One
that
believeth
.
Where
the
Gospel
cannot
be
meant
as
being
inclusive
of
the
Law
,
because
't
is
said
of
our
Lord
in
the
same
Epistle
,
[
†
](A54843-e73920-b)
†
Rom.
10.
4.
He
is
the
End
of
the
Law
to
every
one
that
believeth
.
Besides
,
need
we
care
to
be
Better
,
or
better
advised
than
St.
Paul
,
That
great
Apostle
of
the
Gentiles
,
and
pretious
Vessel
of
Election
?
Do
we
not
find
him
confessing
,
and
that
in
the
time
of
his
Apostleship
,
That
[
‖
](A54843-e74000-b)
‖
Rom.
7.
14
,
18
,
19.
He
was
carnal
,
and
sold
under
sin
?
That
the
Good
he
would
,
he
did
not
;
But
the
evil
which
he
would
not
,
That
he
did
,
whereby
he
sinn'd
against
God
and
his
Conscience
too
?
That
no
good
Thing
did
inhabit
in
him
,
and
that
he
was
brought
into
Captivity
to
the
Law
of
Sin
which
was
in
his
Members
?
Well
therefore
did
he
desire
,
in
his
Epistle
to
the
Philippians
,
[
*
](A54843-e74110-b)
*
Philip.
3.
9.
to
be
found
only
in
Christ
,
not
having
his
own
righteousness
which
is
of
the
Law
,
but
That
which
is
through
the
Faith
of
Christ
,
The
righteousness
which
is
of
God
by
Faith
.
Why
then
should
we
be
going
such
a
long
way
about
,
whilst
behold
in
the
Scriptures
so
much
a
neerer
way
home
?
what
need
we
shut
up
our selves
from
a
thousand
Pleasures
and
Contentments
,
by
our
endeavour
of
living
up
to
the
Moral
Law
,
by
a
Contempt
of
this
World
,
by
mortifications
of
the
Flesh
,
by
daily
contendings
against
the
Devil
,
by
bearing
both
the
Yoke
and
the
Cross
of
Christ
,
by
frequent
watchings
and
fastings
,
and
other
Denials
of
our selves
,
by
making
Prayers
,
and
hearing
Sermons
,
and
by
a
world
of
good
works
,
(
which
are
commonly
very
chargeable
,
or
at
least
troublesom
in
the
performance
,
)
I
say
what
need
of
all
This
,
whilst
Salvation
may
be
had
upon
easier
Terms
?
We
cannot
certainly
be
wiser
,
nor
need
we
probably
be
warier
,
than
Paul
and
Silas
in
the
Text.
Who
being
ask'd
as
Ghostly
Fathers
,
and
that
by
a
newly-converted
Heathen
,
what
he
was
to
do
that
he
might
be
sav'd
,
gave
him
no
other
Answer
of
Direction
or
Advice
,
than
That
He
must
believe
in
the
Lord
Iesus
Christ
.
§
3.
Which
,
in
the
sense
of
the
Solifidians
,
Jailour
,
be
of
good
Comfort
.
For
we
were
lately
in
as
much
jeopardy
,
as
Thou
canst
possibly
be
in
.
And
though
thy
Danger
is
great
,
thy
Escape
is
easy
.
For
do
not
think
that
Christianity
is
such
a
Difficult
Religion
as
some
would
make
it
.
It
is
rather
the
easiest
and
most
indulgent
,
as
well
as
the
safest
in
all
the
World
.
It
hath
indeed
many
Praecepts
,
but
by
vertue
of
One
alone
(
which
we
shall
presently
tell
thee
of
)
all
the
rest
will
be
wav'd
,
or
dispensed
with
.
So
that
although
it
is
a
Law
,
't
is
a
Law
of
Liberty
.
A
Law
of
Liberty
from
the
Rigors
and
Austerities
of
the
Law
.
A
special
part
of
Christ's
Purchase
,
and
the
great
Priviledge
of
a
Christian.
Nor
is
it
only
his
Priviledge
,
but
Duty
too
:
He
being
commanded
,
and
so
oblig'd
,
(
not
only
suffer'd
,
or
allow'd
,
)
to
stand
fast
in
that
Liberty
wherewith
Christ
hath
made
him
free
.
What
Sins
soever
thou
hast
committed
which
cannot
be
expiated
for
amongst
Iews
or
Gentiles
,
by
thy
Conversion
unto
Christ
will
be
blotted
out
.
Be
it
so
that
thou
hast
liv'd
in
perfect
Enmity
to
God
;
yet
to
Us
hath
He
committed
the
word
of
Reconciliation
.
We
are
Embassadours
for
Christ
,
in
whom
alone
we
preach
pardon
,
and
forgiveness
of
Sins
;
not
an
absolute
necessity
of
moral
obedience
and
good
works
,
which
assist
not
our
Faith
,
but
declare
it
only
.
He
hath
satisfied
by
his
Death
for
all
the
Debt
we
ow'd
to
it
,
and
is
the
Propitiation
for
all
our
Sins
.
He
is
our
Wisdom
,
and
our
Redemption
,
and
all
besides
that
,
which
we
are
able
to
want
or
pray
for
.
Nor
stand
we
in
need
of
an
Inhaerent
,
as
being
safe
by
a
transferr'd
and
imputed
Righteousness
.
For
as
Abraham
believed
and
't
was
imputed
to
him
for
Righteousness
,
(
Rom.
4.
22.
)
So
also
to
Us
shall
it
be
imputed
,
if
we
Believe
on
him
that
raised
up
Iesus
from
the
dead
,
(
v.
24.
)
We
have
been
scourg'd
on
his
Back
,
and
born
a
Cross
on
his
Shoulders
;
we
have
been
cleans'd
by
His
blood
,
and
still
are
heal'd
by
His
stripes
;
we
are
beheld
in
His
Face
,
and
shall
be
judg'd
in
His
Person
,
Just
we
are
by
His
Righteousness
,
and
for
ever
repriev'd
by
His
Condemnation
.
It
is
for
Christians
to
distinguish
betwixt
external
and
internal
Grace
,
and
so
betwixt
an
outward
and
inward
Holiness
.
For
our
Holiness
without
us
(
that
is
,
in
Christ
)
does
supersede
the
necessity
of
one
within
us
.
And
is
extremely
more
effectual
to
the
saving
of
the
Soul
than
any
Holiness
within
us
could
ever
possibly
have
been
.
We
shall
not
therefore
need
to
load
thee
with
heavy
Burdens
,
which
neither
we
nor
our
Fathers
have
been
able
to
bear
.
Nor
shall
we
trouble
thee
at
once
about
many
Things
.
For
though
thy
Quaestion
is
very
Copious
,
and
of
ineffable
Importance
,
as
to
the
End
inquired
after
,
Thy
being
sav'd
;
yet
't
is
so
easy
to
be
resolv'd
,
as
to
the
means
of
its
Attainment
,
that
all
The
Answer
we
shall
give
thee
is
only
This
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Believe
in
the
Lord
Iesus
Christ
,
and
thou
shalt
be
saved
.
§
4.
And
now
it
would
be
high
time
to
easy
Paraphrase
,
as
the
wit
of
Flesh
and
Blood
is
too
too
▪
apt
to
make
of
it
,
especially
when
assisted
by
learned
Patrons
,
)
but
that
I
think
the
way
to
it
is
not
sufficiently
praepar'd
.
For
should
so
weighty
a
Quaestion
be
so
very
lightly
answer'd
,
as
with
a
bare
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Believe
,
and
be
sav'd
?
This
is
short
work
indeed
,
and
such
as
would
make
Paul
and
Silas
to
be
the
comfortablest
Preachers
in
all
the
World
.
I
mean
the
pleasantest
,
and
the
most
popular
,
I
say
not
the
faithful'st
,
and
most
sincere
.
For
if
This
Answer
is
sound
and
Orthodox
,
That
nothing
more
needs
be
done
towards
any
man's
being
sav'd
,
than
to
believe
in
the
Lord
Iesus
Christ
;
Why
then
saith
our
Saviour
,
Narrow
is
the
way
,
and
strait
is
the
Gate
that
enters
into
Life
,
And
few
there
be
that
go
in
thereat
?
or
to
what
purpose
are
we
commanded
,
That
we
strive
to
enter
in
,
and
also
told
at
the
same
time
,
That
many
shall
seek
who
shall
not
enter
?
Or
why
does
St.
Paul
in
other
places
press
so
earnestly
for
Obedience
to
the
Commandments
of
Christ
,
which
are
at
least
comprehensive
of
the
whole
Moral
Law
?
or
why
do
we
read
in
the
New
Testament
,
That
every
man
is
to
work
out
his
own
Salvation
,
to
fight
,
and
to
labour
,
and
to
use
all
diligence
for
the
making
of
his
Calling
and
Election
sure
?
Are
These
things
necessary
for
others
▪
but
not
for
the
Iailour
of
Philippi
?
was
He
alone
to
be
sav'd
at
so
cheap
a
Rate
,
as
a
single
Belief
on
the
Lord
Iesus
Christ
?
or
was
he
not
one
of
those
Philippians
of
whom
St.
Paul
required
more
?
Or
did
he
require
at
other
men
a
great
deal
more
than
there
was
need
?
Or
does
He
now
joyn
with
Silas
in
soothing
up
the
poor
Iailour
,
and
sowing
Pillows
under
his
Elbowes
,
which
is
no
better
than
to
dawb
with
untemper'd
Morter
,
to
lead
their
Convert
into
a
Paradise
,
wherein
there
lurks
both
an
old
and
a
cunning
Serpent
?
A
Serpent
apt
to
persuade
him
(
and
by
the
help
of
this
Text
)
That
though
there
are
in
the
Gospel
,
which
is
the
Garden
of
God
,
a
great
many
sorts
of
forbidden
fruit
,
yet
't
is
so
far
from
being
deadly
,
that
't
is
not
dangerous
to
taste
it
,
(
as
the
best
of
God's
Children
have
ever
done
,
)
so
long
as
he
can
eat
of
the
Tree
of
Faith
too
;
which
is
not
only
better
tasted
,
but
also
wholsomer
by
far
than
the
Tree
of
Knowledge
,
by
being
grafted
on
the
stock
of
the
Tree
of
Life
.
What
(
I
say
)
might
be
the
Motive
which
induced
Paul
and
Silas
to
give
this
Answer
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Believe
and
be
sav'd
?
Is
there
more
than
This
needful
,
or
is
there
not
?
If
any
thing
more
than
this
is
needful
for
the
attainment
of
Salvation
,
why
then
did
They
conceal
it
,
and
that
from
one
who
even
thirsted
after
a
full
Draught
of
Knowledge
,
What
was
the
All
he
was
to
do
,
that
he
might
be
sav'd
?
Or
if
This
is
so
sufficient
,
that
nothing
more
than
this
is
needful
,
what
Necessity
is
there
of
preaching
,
or
of
learning
any
thing
else
?
For
,
as
when
it
was
said
by
our
Blessed
Saviour
,
[
It
is
easier
for
a
Camel
to
pass
the
Eye
of
a
Needle
,
than
for
a
Rich
man
to
enter
into
the
Kingdom
of
Heaven
,
]
his
Disciples
ask't
presently
,
[
Who
then
can
be
sav'd
;
]
so
when
to
One
that
had
inquired
,
[
what
he
must
do
that
he
might
be
sav'd
,
]
no
other
Answer
was
given
by
Paul
and
Silas
,
than
that
he
must
believe
in
the
Lord
Iesus
Christ
;
It
may
be
ask't
with
as
good
reason
,
who
then
can
be
damn'd
?
For
thus
(
we
see
)
the
way
to
Heaven
is
not
only
made
Broader
,
but
less
incumber'd
than
That
to
Hell
.
The
Flock
of
Christ
is
made
a
great
and
a
numerous
Flock
.
So
as
The
Kingdom
of
Heaven
is
but
improperly
compar'd
unto
a
Pearl
of
great
Price
,
which
a
Merchant
sold
all
that
he
had
to
purchase
,
since
one
may
have
it
for
a
Believing
in
the
Lord
Iesus
Christ
.
All
which
being
Absurdities
,
and
very
profanely
inconsistent
with
the
Veracity
of
our
Saviour
,
may
seem
to
speak
Paul
and
Silas
to
be
a
Couple
of
gross
Casuists
,
for
having
given
the
Jailour's
Quaere
so
lame
and
partial
a
Resolution
.
But
This
again
is
an
Absurdity
as
little
allowable
as
the
former
.
For
besides
that
[
*
](A54843-e76790-b)
*
2
Tim.
3.
16.
All
Scripture
is
of
Divine
Inspiration
,
and
Paul
and
Silas
in
particular
had
been
acknowledged
by
The
Daemoniack
(
in
the
17th
Verse
of
this
Chapter
)
to
be
The
Servants
of
the
most
high
God
,
who
shew
unto
us
the
way
of
Salvation
;
The
Text
which
now
lyes
before
us
may
be
justified
by
a
Parallel
out
of
our
Saviour's
own
Mouth
.
For
having
been
asked
by
the
People
who
flock't
about
him
at
Capernaum
,
what
they
should
do
that
they
might
work
the
work
of
God
,
(
John
6.
28.
)
This
(
reply'd
our
blessed
Lord
)
is
the
work
of
God
,
That
ye
BELIEVE
on
Him
whom
He
hath
sent
,
(
v.
29.
)
In
so
much
that
to
obviate
,
and
to
satisfie
all
Objections
,
we
must
not
quarrel
,
or
suspect
,
but
meekly
study
to
understand
,
and
explain
the
Text.
Which
I
shall
first
attempt
to
do
by
a
full
Division
,
and
after
That
(
not
by
a
curious
,
but
)
by
a
pertinent
,
and
useful
Tractation
of
it
.
§
5.
First
to
Divide
the
Text
aright
,
(
and
so
as
that
it
may
contain
an
Explication
of
its
Importance
,
)
we
must
view
and
review
it
in
its
double
relation
to
the
Context
.
I
mean
in
its
Dependance
on
the
words
going
before
,
and
its
Cohaerence
with
the
two
Verses
which
do
immediately
follow
after
.
The
words
before
are
an
Inquiry
,
touching
Necessary
Means
of
his
being
sav'd
.
This
is
the
Ground
,
and
the
Occasion
,
and
Introduction
to
the
Text.
The
Text
it self
is
an
obscure
,
because
a
short
Resolution
of
That
Inquiry
.
And
the
two
Verses
coming
after
,
do
very
happily
,
though
briefly
,
(
and
so
indeed
the
less
plainly
)
expound
it
to
us
.
The
Inquiry
was
made
by
the
frighted
Iailour
of
Philippi
.
The
Resolution
is
given
by
Paul
and
Silas
.
The
Exposition
is
St.
Luke's
,
to
whom
we
also
owe
the
Narrative
and
the
Contexture
of
the
whole
.
The
Text
abstractively
consider'd
,
does
afford
at
first
view
,
but
a
single
Act
,
and
a
single
Object
.
Yet
in
relation
to
the
Context
,
each
of
these
is
twofold
;
one
whereof
is
express'd
,
and
the
other
imply'd
.
First
the
Object
here
express'd
is
(
in
sensu
composito
)
The
Lord
Iesus
Christ
.
And
this
is
Objectum
formale
Quod.
It
is
not
Christ
without
Iesus
,
nor
is
it
Iesus
without
The
Lord
.
For
That
were
the
gross
and
common
Fallacy
,
A
benè
conjunctis
ad
malè
divisa
,
which
yet
the
Flesh
of
most
Professors
is
apt
to
impose
upon
their
spirits
.
He
is
in
all
his
Three
Offices
to
be
the
Object
of
our
Belief
.
And
in
his
Three
[
*
](A54843-e77760-b)
*
v.
Acts
2.
36.
special
Titles
his
Threefold
Office
is
here
included
.
His
Prophetical
in
the
first
,
his
Priestly
in
the
second
,
and
his
Kingly
in
the
third
.
If
Salvation
is
the
end
,
and
if
we
aspire
to
have
it
also
the
event
of
our
Belief
,
we
must
impartially
believe
in
the
whole
Messias
.
Not
as
Iesus
only
,
a
Saviour
;
no
nor
only
as
Christ
,
a
King
;
but
undividedly
,
and
at
once
,
as
the
Lord
Iesus
Christ
.
This
is
the
Object
of
our
Faith
which
is
here
express'd
.
Next
the
Word
of
God
preach'd
is
the
object
of
our
Faith
,
which
is
here
imply'd
.
And
(
as
the
men
of
the
Schools
do
love
to
word
it
)
This
is
Fidei
objectum
formale
Quo.
For
as
Faith
cometh
by
Hearing
,
and
Hearing
by
the
Word
of
God
,
which
Word
cannot
be
heard
without
a
Preacher
;
so
no
sooner
was
it
said
by
Paul
and
Silas
,
that
the
Jailour
must
believe
in
the
Lord
Iesus
Christ
,
but
in
the
next
breath
it
follows
,
They
spake
unto
him
the
WORD
of
God
,
(
v.
32.
)
They
had
in
vain
told
him
he
must
,
had
they
not
taught
him
how
he
might
.
And
therefore
they
did
not
only
possess
him
with
the
necessity
of
his
believing
,
But
in
tenderness
to
his
Soul
they
straight
afforded
him
the
means
too
.
They
did
not
train
up
their
Convert
(
like
the
Catechists
of
Rome
)
only
to
believe
as
the
Church
believes
,
that
is
to
say
,
by
a
blind
and
implicit
Faith
,
making
Ignorance
and
Credulity
the
only
Parents
of
Devotion
;
But
they
built
up
his
Faith
on
the
Foundation
of
the
Scriptures
;
That
by
the
knowledge
of
some
Praemisses
which
he
might
easily
comprehend
,
he
might
attain
to
a
Belief
of
what
was
yet
Incomprehensible
.
To
beget
in
him
a
solid
and
a
well-grounded
Faith
,
such
as
whereof
he
might
be
able
to
give
a
rational
Accompt
,
they
both
exhorted
him
to
believe
in
,
and
also
preached
to
him
the
WORD
of
the
Lord
Jesus
Christ
;
the
object
of
our
Faith
which
is
here
imply'd
.
Come
we
now
,
from
the
double
Object
,
to
observe
in
the
Text
a
double
Act
too
.
Whereof
the
first
is
Internal
,
and
that
express'd
;
the
second
External
,
and
that
imply'd
.
The
Act
Internal
,
which
is
express'd
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
believe
.
The
Act
External
,
which
is
imply'd
,
is
to
confess
what
is
believ'd
in
spite
of
Temptations
to
conceal
it
.
(
And
this
did
the
Iailour
of
Philippi
in
the
next
Verses
after
my
Text.
)
For
as
inwardly
with
the
Heart
a
man
believeth
unto
righteousness
,
so
outwardly
with
the
Mouth
[
*
](A54843-e78680-b)
*
Rom.
10.
10.
Confession
is
made
unto
Salvation
.
Indeed
the
Gnosticks
were
all
for
the
Inward
Act
only
,
for
the
better
avoiding
of
Persecution
.
But
the
Outward
is
by
God
as
indispensably
requir'd
;
And
the
Inward
Act
without
it
is
not
sincere
.
Thence
it
is
that
they
are
coupl'd
as
the
condition
of
Salvation
,
Rom.
10.
9.
If
thou
shalt
confess
with
thy
Mouth
the
Lord
Iesus
,
and
believe
in
thine
Heart
that
God
hath
raised
him
from
the
Dead
,
thou
shalt
be
sav'd
.
Believing
and
speaking
are
from
the
same
spirit
of
Faith
,
2
Cor.
4.
13.
It
is
written
,
I
believed
,
and
therefore
have
I
spoken
.
We
also
believe
,
and
therefore
speak
.
A
double
Act
then
there
must
be
,
if
the
end
be
to
be
sav'd
.
A
True
Believer
must
be
a
Confessor
in
time
of
Trial
,
And
when
duly
call'd
to
it
,
a
Martyr
too
.
Again
,
As
the
Object
,
and
the
Act
,
so
too
the
Subject
of
it
is
double
.
For
though
begun
in
the
Intellect
,
yet
't
is
consummated
in
the
Will
,
(
as
[
*
](A54843-e79010-b)
*
Aq.
22●
.
q.
4.
art.
2.
Aquinas
and
his
Followers
do
rightly
state
it
,
)
or
else
it
would
be
meerly
an
human
Faith
,
Fides
cui
potest
subesse
Dubium
,
a
Faith
whose
very
formal
Reason
is
a
radical
Fear
,
(
I
do
not
mean
an
ingenuous
,
but
carnal
Fear
,
)
a
Faith
without
Love
,
and
without
Activity
,
and
so
without
the
effect
of
Obedience
too
.
And
therefore
Cajetan
argues
well
,
That
an
habit
of
Salvifick
or
saving
Faith
must
be
at
once
both
a
Speculative
,
and
a
Practical
habit
.
And
truly
such
is
That
Faith
which
is
required
in
the
Text
,
as
may
appear
by
the
Effects
and
Products
of
it
in
the
Context
.
For
first
the
Iailour
did
assent
unto
the
Things
that
were
preached
by
Paul
and
Silas
;
which
infer's
the
Christian
Faith
to
have
got
already
into
his
Head
.
And
then
immediately
after
,
we
find
it
sunk
into
his
Heart
too
;
witness
the
Sacrament
of
his
Baptism
which
he
received
from
Paul
and
Silas
;
witness
also
his
tender
Charity
in
his
washing
of
their
stripes
,
his
entertaining
them
at
his
Table
,
and
his
rejoycing
even
in
That
that
might
be
temporally
his
Ruin
,
(
v.
34
)
which
are
a
proof
of
his
abounding
in
those
fruits
of
the
Spirit
,
Acts
of
Iustice
,
and
Gratitude
,
and
works
of
Mercy
,
and
spiritual
Ioy
in
the
Holy
Ghost
;
All
Effects
and
Diagnosticks
of
saving
Faith
;
The
overflowings
of
That
Love
,
which
(
to
use
St.
Paul's
phrase
)
is
shed
abroad
in
the
Heart
of
a
true
Believer
.
And
thus
we
have
the
twofold
[
*
](A54843-e79530-b)
*
Credere
est
actus
Intellectus
secundum
quod
movetur
à
voluntate
ad
assentientium
;
procedit
autem
hujusmodi
Actus
à
voluntate
&
ab
Intellectu
,
quorum
utrumque
natum
est
perfici
secundum
praedicta
.
Et
ideo
oportet
ut
tam
in
voluntate
sit
aliquis
Habitus
quàm
in
Intellectu
,
si
debeat
Actus
fidei
esse
perfectus
.
Sicut
etiam
ad
hoc
quod
actus
concupiscibilis
sit
perfectus
,
oportet
ut
sit
habitus
prudentiae
in
ratione
,
&
habitus
Temperantiae
in
Concupiscibili
.
Ibid.
in
resp.
ad
obj.
p.
11.
Subject
,
of
Believing
(
as
we
ought
)
in
the
Lord
Iesus
Christ
:
to
wit
the
Intellect
,
and
the
Will
too
.
Our
full
Assent
must
be
seconded
by
our
Love
of
the
Truth
,
and
Obedience
to
it
;
and
that
by
a
natural
Production
of
the
one
out
of
the
other
.
For
what
at
first
is
no
more
than
The
light
of
Knowledge
in
the
Brain
,
does
,
by
enkindling
in
the
Bowels
the
Fire
of
Love
,
(
of
Love
to
God
in
the
first
place
,
and
to
our
Neighbour
in
the
second
,
)
produce
Obedience
to
the
first
and
the
second
Table
of
the
Law
.
After
the
Object
,
and
the
Act
,
and
the
Subject
of
this
Belief
,
(
each
of
which
is
twofold
,
)
we
are
in
order
to
reflect
on
the
Nature
of
it
.
Which
is
indeed
very
closely
,
but
significantly
couch'd
in
the
Praeposition
.
For
't
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
believe
the
Essence
or
Existence
of
Jesus
Christ
;
nor
is
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
believe
his
Truth
or
Veracity
;
But
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
believe
and
trust
IN
,
or
UPON
the
Lord
Jesus
.
Believe
at
once
his
Propensity
and
Power
to
save
thee
.
Believe
his
Power
,
for
he
is
Dominus
,
The
Lord
.
And
believe
his
Propensity
,
for
he
is
Iesus
,
the
Saviour
.
Well
therefore
said
the
Author
of
the
Epistle
to
the
Hebrews
,
Whosoever
cometh
to
God
,
must
believe
that
he
is
,
and
that
he
is
a
rewarder
of
them
that
diligently
seek
him
.
Now
what
is
thus
said
of
God
,
is
exactly
true
of
the
Lord
Iesus
Christ
.
For
God
was
in
Christ
reconciling
the
World
unto
himself
.
And
whosoever
cometh
to
Christ
,
must
believe
,
as
that
he
is
,
so
withal
that
he
is
a
Rewarder
too
.
A
Rewarder
,
but
of
whom
?
and
on
what
Condition
?
for
he
is
not
a
Rewarder
of
all
in
general
,
no
nor
of
All
that
do
believe
him
to
have
the
Office
of
a
Rewarder
,
But
of
all
such
as
seek
him
,
and
that
with
diligence
,
And
of
all
who
thus
believe
in
Him
as
in
the
Lord
Jesus
Christ
.
Such
an
important
monosyllable
is
the
Praeposition
in
,
(
as
't
is
the
English
of
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
in
conjunction
with
an
Accusative
,
)
that
the
Life
of
the
Text
would
be
lost
without
it
.
For
standing
here
,
as
it
does
,
betwixt
the
Act
,
and
the
Object
,
it
does
imply
the
true
nature
of
saving
Faith
.
Pass
we
on
from
the
Nature
to
the
Necessity
of
Believing
.
Which
here
is
visibly
imply'd
by
the
Retrospect
of
the
Text
,
as
't
is
an
Answer
to
the
Question
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
must
I
do
that
I
may
be
sav'd
?
]
for
sure
the
sense
of
the
Answer
,
if
it
be
adaequate
to
the
Question
,
must
needs
be
This
,
Thou
must
believe
in
the
Lord
Jesus
Christ
.
It
is
of
absolute
Necessity
,
and
indispensably
requir'd
.
For
,
as
without
our
pleasing
God
,
it
is
impossible
to
be
sav'd
,
so
(
we
know
)
without
Faith
,
it
is
impossible
to
please
him
,
Heb.
11.
6.
Last
of
all
we
have
here
the
Issue
,
or
the
Conclusion
of
the
whole
Matter
,
at
once
implyed
in
the
Reflexion
of
the
Answer
upon
the
Question
,
and
expressed
in
the
words
of
the
Answer
too
.
Salvation
is
not
the
Effect
,
but
yet
the
necessary
event
of
our
Faith
in
Christ
.
Nor
is
it
properly
the
wages
,
but
most
certainly
the
Reward
of
a
true
Believer
.
It
comes
to
pass
as
unavoidably
upon
the
Praemisses
suppos'd
,
as
an
Effect
on
a
supposal
of
all
things
requisite
to
its
Production
.
For
the
Question
having
been
This
,
[
What
must
I
do
that
I
may
be
sav'd
,
]
to
which
the
Answer
is
,
Believe
,
and
thou
shalt
be
sav'd
,
(
An
Answer
given
by
Paul
and
Silas
who
spake
as
the
Spirit
gave
them
utterance
,
)
here
does
arise
a
mutual
Inference
,
as
of
the
Praecept
and
the
Promise
,
so
of
the
Duty
and
the
Reward
.
Here
is
a
necessary
Tendency
of
the
first
towards
the
second
,
and
a
necessary
Dependence
of
the
second
upon
the
first
.
For
as
Salvation
cannot
be
had
(
by
such
as
live
under
the
Gospel
,
without
a
praevious
Belief
in
the
Lord
Iesus
Christ
,
so
wheresoever
such
Believing
does
go
before
,
't
is
very
plain
that
Salvation
must
follow
after
.
Both
afford
us
matter
of
Caution
,
and
Comfort
too
.
The
former
serving
to
humble
,
and
the
latter
to
support
us
.
That
defends
us
from
Praesumption
,
and
This
secures
us
from
Despair
.
Thus
have
I
done
with
the
Division
,
and
(
in
the
ordering
of
That
)
with
the
Explication
of
the
Text.
Wherein
if
I
have
trespass't
by
too
much
length
,
it
will
in
justice
be
imputed
to
my
Desire
of
Perspicuity
,
and
of
making
it
one
Arrest
unto
the
Plausible
Objection
that
lyes
against
it
.
§
6.
In
the
ensuing
Tractation
of
it
,
I
chief
Object
.
And
this
I
must
do
in
such
a
manner
,
as
to
make
it
a
farther
Antidote
against
the
venom
of
the
Objection
.
Which
to
the
end
that
I
may
do
with
the
more
success
,
I
must
explore
by
such
ways
as
are
not
able
to
mislead
us
,
what
of
necessity
must
be
meant
by
such
an
Act
of
Believing
,
as
does
arise
from
an
Habit
of
saving
Faith
.
For
as
every
one
that
paints
is
not
presently
a
Painter
,
nor
every
Painter
an
Apelles
;
so
't
is
not
every
Belief
which
can
denominate
a
Believer
,
nor
is
it
every
Believer
who
can
be
sav'd
.
It
will
not
therefore
be
sufficient
to
preach
up
the
Faith
of
Christ
in
general
,
(
which
yet
too
many
are
wont
to
do
,
because
't
is
easiest
to
be
done
,
)
nor
to
depredicate
in
particular
the
several
rare
Fruits
and
Effects
of
Faith
,
without
distinguishing
all
along
betwixt
the
Roots
and
the
Causes
from
whence
they
grow
;
But
we
must
first
have
the
Patience
to
learn
our selves
,
and
then
the
Care
as
well
as
Skill
to
make
it
visible
unto
others
,
how
much
The
Habit
of
salvifick
or
saving
Faith
is
meant
to
grasp
and
comprehend
in
its
whole
Importance
;
and
so
(
by
a
consequence
unavoidable
)
how
much
short
of
Salvation
,
every
Faith
,
without
This
,
will
be
sure
to
land
us
.
Now
in
the
bringing
of
this
about
(
wherein
't
is
certainly
as
needful
,
as
it
is
difficult
to
be
Orthodox
,
and
yet
wherein
Learned
men
have
seldom
hitherto
agreed
,
)
we
are
all
apt
to
err
with
the
greater
ease
,
the
less
we
are
able
to
determin
,
how
many
Acceptions
of
the
word
Faith
may
be
found
in
Scripture
.
For
(
not
to
speak
of
its
Import
in
human
Authors
)
we
may
observe
it
in
holy
Writ
to
have
been
used
in
so
Many
and
Different
senses
,
that
School-Divines
have
strangely
varied
touching
its
various
significations
.
For
first
[
a
](A54843-e81630-b)
a
Michael
Medina
De
rectâ
in
Deum
fide
lib.
1.
cap.
1.
Medina
will
acknowledge
but
two
Acceptions
of
the
word
Faith
.
[
b
](A54843-e81680-b)
b
Albertus
Magnus
in
3.
d.
23.
art.
ad
3.
Albertus
Magnus
allows
of
five
.
[
c
](A54843-e81720-b)
c
Alfonsus
à
Castro
in
summâ
de
haeresibus
,
verbo
Fides
,
Haeresi
2.
Alphonsus
à
Castro
admits
of
seven
.
[
d
](A54843-e81760-b)
d
Vega
in
Tractatu
de
Justificatione
,
q.
1.
Vega
goes
higher
,
as
far
as
Nine
.
[
e
](A54843-e81800-b)
e
Bonaventura
in
3.
d.
23.
in
explicatione
Textûs
,
literâ
B.
Bonaventure
and
[
f
](A54843-e81850-b)
f
Greg.
de
Valent.
in
2.
2ae
.
Disp.
1.
Q.
1.
Punct.
1.
Valentia
arise
to
ten
.
[
g
](A54843-e81920-b)
g
Alexander
Hallensis
p.
3.
qu.
77.
membro
1.
Alexander
Hallensis
will
have
eleven
.
Nay
[
h
](A54843-e81960-b)
h
Sotus
de
Naturâ
&
Gratiâ
l.
2.
c.
6.
Sotus
tells
us
of
some
who
are
for
fifteen
significations
,
whereas
Himself
(
with
Medina
)
will
own
but
two
.
I
will
not
presume
to
be
an
Umpire
between
so
many
and
subtil
School-men
,
though
I
confess
I
am
not
able
to
give
an
absolute
Assent
unto
either
of
them
.
I
can
evince
that
the
word
Faith
hath
very
various
significations
,
and
easily
instance
in
the
chief
,
whereof
't
is
dangerous
to
be
ignorant
,
or
which
at
least
it
will
be
useful
very
particularly
to
know
.
But
when
I
shall
have
given
pregnant
Instances
of
Many
,
and
those
the
Most
that
at
present
I
can
discern
,
I
shall
not
be
so
Dogmatical
as
to
deny
that
there
are
more
.
First
't
is
clear
that
the
word
Faith
does
What
if
some
did
not
believe
?
shall
their
Unbelief
make
the
Faith
of
God
of
none
effect
?
no
,
let
God
be
true
,
and
every
man
a
lyar
.
Next
it
signify's
The
Promise
,
which
is
in
faithfulness
because
they
have
cast
off
their
first
Faith
.
That
is
,
their
Promise
of
constant
widowhood
which
they
had
made
unto
the
Church
,
whose
single
Interest
and
Service
they
had
thereby
wedded
and
espous'd
.
Thence
it
firm
adhaerence
unto
the
Promises
of
our
Lord
.
Thus
it
was
used
by
our
Saviour
,
when
Peter
cryed
as
he
was
sinking
,
[
Lord
save
me
,
]
O
thou
of
little
Faith
,
wherefore
didst
thou
doubt
?
Matth.
14.
31.
In
the
same
sense
he
said
to
the
two
blind
men
,
Do
ye
believe
that
I
can
do
this
?
according
to
your
Faith
be
it
unto
you
,
Matth.
9.
29.
And
thus
't
is
used
by
St.
Iames
,
by
whom
we
are
exhorted
to
ask
in
Faith
,
nothing
wavering
,
James
1.
6.
Interlineary
Gloss
upon
Rom.
14.
23.
whatsoever
is
not
of
Faith
,
is
Sin
.
Nay
Faith
,
After
Faith
is
come
,
we
are
no
longer
under
a
School-Master
:
The
plain
meaning
of
it
is
only
This
,
That
after
the
coming
of
the
Gospel
we
are
no
longer
under
the
Law
.
It
is
sometimes
us'd
to
signifie
a
bare
Assent
;
And
such
is
that
Faith
which
believing
Devils
,
James
2.
19.
But
as
sometimes
an
Assent
,
so
at
other
times
the
Object
assented
to
.
And
of
this
we
have
an
Instance
in
the
Epistle
of
St.
Iude
,
where
to
contend
for
the
Faith
which
was
once
deliver'd
unto
the
Saints
,
is
nothing
else
but
to
contend
for
the
Creed
it self
,
the
Christian
Doctrin
,
which
is
the
Ground
,
and
the
Rule
of
Faith
.
§
7.
Thus
we
find
the
word
Faith
in
seven
distinct
significations
;
But
none
of
These
will
amount
to
a
saving
Faith
,
however
some
of
These
are
Ingredients
in
it
.
For
saving
Faith
is
not
only
an
[
*
](A54843-e82990-b)
*
Habitus
seu
facultas
quaedam
Intellectus
,
quâ
inevidentèr
quidem
,
sed
firmitèr
assentimur
iis
omnibus
quae
tanquam
à
Deo
revelata
proponuntur
credenda
in
Ecclesiâ
.
Greg.
de
Valent
.
Tom.
3.
Q.
1.
Punct.
1.
p.
6.
Habit
or
Faculty
of
the
Intellect
,
whereby
we
firmly
and
without
fear
,
but
yet
withal
without
evidence
,
assent
to
all
things
propos'd
to
be
believed
in
the
Church
as
reveal'd
by
God
,
(
which
is
the
Schoolmen's
Definition
of
a
justifying
Faith
,
or
(
as
they
rather
love
to
speak
)
of
the
Faith
which
is
infused
in
Iustification
,
)
For
This
is
but
part
of
that
Description
,
which
the
same
men
afford
to
the
[
†
](A54843-e83150-b)
†
Haec
ipsa
est
Fides
quae
dicitur
Fides
Miraculorum
,
adjunctâ
firmâ
quâdam
fiduciâ
circa
eventum
miraculosum
.
Id.
ib.
p.
7.
Faith
of
Miracles
,
whereby
a
man
may
move
Mountains
,
and
yet
be
damn'd
;
may
cast
out
Devils
,
and
be
himself
possess'd
with
them
;
as
is
evident
from
the
preaching
both
of
our
Saviour
and
St.
Paul
,
Matth.
7.
22
,
23.
1
Cor.
13.
2.
Nor
is
it
only
such
a
Relyance
on
the
mercy
of
God
,
and
the
merits
of
a
Saviour
,
as
carrys
with
it
a
full
Persuasion
of
the
Remission
of
our
Sins
;
(
as
some
who
are
Enemies
to
the
Schoolmen
are
wont
to
teach
;
)
for
This
may
possibly
be
alone
,
unattended
with
Repentance
and
change
of
Life
;
And
being
not
the
Mother
of
such
an
off-spring
,
it
must
by
consequence
be
inferr'd
to
be
but
the
Daughter
of
Praesumption
.
§
8.
No
,
the
saving
Faith
is
That
,
which
comprehends
Both
the
former
,
and
more
than
Both.
It
is
indeed
the
very
Pandect
of
all
that
is
requisite
to
Salvation
,
by
being
the
Substance
and
the
Epitome
even
of
all
other
Duties
required
of
us
.
In
so
much
that
we
must
learn
how
to
expound
it
when
alone
,
by
what
we
find
spoken
of
it
when
it
stands
in
conjunction
with
other
Duties
.
For
when
our
Saviour
gave
Commission
for
the
preaching
of
the
Gospel
to
every
Creature
,
he
did
not
only
say
,
He
that
believeth
shall
be
sav'd
;
But
he
that
believeth
and
is
Baptèzed
,
He
's
the
man
that
shall
be
sav'd
,
Mark
16.
16.
And
so
when
He
preached
first
in
Galilee
,
He
did
not
only
say
,
Believe
;
But
,
Repent
,
and
Believe
the
Gospel
,
(
Mark
1.
15.
)
And
still
by
Repentance
is
meant
amendment
,
as
St.
Peter
hath
explain'd
it
by
his
Preaching
at
Ierusalem
in
Solomon's
Porch
.
Where
he
did
not
only
say
,
Repent
and
Believe
;
Nor
only
Repent
,
and
be
Baptized
,
(
as
he
had
said
a
while
[
*
](A54843-e83740-b)
*
Acts
2.
38.
before
,
)
but
Repent
and
be
Converted
,
that
your
sins
may
be
blotted
out
,
(
Acts
3.
19.
)
Again
in
other
places
of
Scripture
we
find
it
coupl'd
with
Confession
,
without
the
company
of
which
it
is
[
*
](A54843-e83780-b)
*
Matth.
10.
32
,
33.
Luke
12.
8
,
9.
nothing
worth
.
And
of
this
I
gave
examples
in
the
Division
of
the
Text.
Nay
we
read
in
other
Scriptures
,
touching
the
[
a
](A54843-e83810-b)
a
1
Thess.
1.
3.
work
,
and
the
[
b
](A54843-e83840-b)
b
Rom.
3.
27.
Law
,
and
the
[
c
](A54843-e83860-b)
c
Rom.
16.
26.
Obedience
of
Faith
.
Nay
in
one
place
especially
,
I
observe
the
two
phrases
[
To
Believe
,
and
To
Obey
,
]
are
clearly
us'd
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
very
same
breath
importing
both
the
same
Thing
,
and
promiscuously
expressing
the
one
the
other
.
The
Place
I
speak
of
is
Rom.
10.
16.
But
they
have
not
obey'd
the
Gospel
:
For
Esaias
saith
,
who
hath
Believed
our
Report
?
now
if
obeying
in
the
first
clause
did
not
signify
Believing
,
it
must
have
been
in
the
second
,
[
who
hath
obeyed
our
report
?
]
because
it
is
in
the
first
,
[
But
they
have
not
obeyed
the
Gospel
]
And
if
Believing
in
the
second
clause
did
not
signify
obeying
,
it
must
have
been
in
the
first
,
[
But
they
have
not
Believ'd
the
Gospel
,
]
because
it
is
in
the
second
,
[
who
hath
Believed
our
report
?
]
else
what
means
the
Causal
For
,
by
which
the
second
Clause
is
proved
to
give
a
reason
of
the
first
?
for
this
is
evidently
the
Logick
which
our
Apostle
there
useth
.
To
Believe
the
report
of
the
Evangelical
Prophet
Isaiah
,
is
to
Obey
the
holy
Gospel
which
he
prophetically
preached
.
But
they
have
not
Believ'd
the
former
;
Therefore
they
have
not
obey'd
the
latter
.
But
neither
have
we
yet
the
utmost
of
saving
Faith
.
For
as
it
signifies
an
obedience
to
all
the
Commandments
of
the
Law
,
in
that
it
[
*
](A54843-e84320-b)
*
Gal.
5.
6.
worketh
by
Love
,
which
is
indeed
the
[
†
](A54843-e84350-b)
†
Rom.
13.
10.
fulfilling
of
it
,
so
it
does
many
times
imply
a
Perseverance
(
in
Love
,
and
in
Obedience
,
)
unto
the
end
.
As
when
't
is
said
by
the
Author
of
the
Epistle
to
the
Hebrews
,
We
are
not
of
Them
that
draw
back
unto
Perdition
,
But
of
Them
that
Believe
to
the
saving
of
the
Soul
.
We
read
of
some
who
had
a
Faith
in
the
Lord
Jesus
Christ
,
but
such
as
was
utterly
overthrown
by
Hymenaeus
and
Philetus
,
words
did
eat
into
their
Faith
as
doth
a
Canker
,
)
and
so
however
for
a
time
it
might
have
justified
,
yet
for
want
of
perseverance
it
could
not
save
them
.
For
let
the
Nature
of
our
Faith
be
what
it
can
,
still
't
is
a
Requisite
to
Salvation
,
That
we
indure
unto
the
End
,
Matth.
24.
13.
§
9.
Now
when
the
Faith
of
a
Believer
is
arriv'd
at
such
a
pitch
as
hath
been
describ'd
,
by
Repentance
,
and
Conversion
,
and
Perseverance
unto
the
end
,
or
(
to
use
St.
Paul's
words
,
1.
Thess.
1.
3.
)
by
his
work
of
Faith
,
his
labour
of
Love
,
and
his
Patience
of
Hope
,
(
that
is
to
say
in
terms
yet
plainer
,
)
by
the
obedience
which
his
Faith
,
and
by
the
Industry
which
his
Love
,
and
by
the
Constancy
which
his
Hope
in
the
Lord
Jesus
Christ
hath
effected
in
him
,
so
that
the
Righteousness
of
God
hath
been
successfully
revealed
from
Faith
to
Faith
,
(
as
St.
Paul
expresseth
a
Perseverance
in
Faith
,
Rom.
1.
17.
)
It
is
then
indeed
the
Substance
of
things
hoped
for
,
and
the
Evidence
of
things
not
seen
,
and
virtually
the
Praesence
of
things
yet
future
.
A
steady
Dependance
upon
God
for
the
Performance
of
his
Promise
,
and
a
confident
expectation
of
the
Glory
to
be
reveal'd
.
A
being
convinc'd
that
That
is
true
by
a
mental
Demonstration
,
which
does
not
fall
under
an
ocular
.
And
as
,
in
other
respects
,
Faith
is
said
to
be
the
Hand
,
so
in
This
is
it
the
Eye
of
a
pious
Soul
,
wherewith
looking
up
to
Iesus
,
the
Author
and
Finisher
of
our
Faith
,
we
may
easily
see
our
way
through
any
Night
of
Tribulation
that
can
befall
us
.
Thus
we
see
how
saving
Faith
does
carry
Hope
in
its
Importance
,
as
well
as
Charity
;
as
may
appear
by
the
Duplicity
of
the
Apostle's
Definition
,
which
seems
to
have
a
twofold
Genus
,
and
a
twofold
Differentia
.
For
first
he
saith
it
is
the
Substance
,
and
then
the
Evidence
.
In
as
much
as
't
is
an
evidence
,
it
is
objected
on
Things
invisible
;
But
in
as
much
as
't
is
a
Substance
,
so
it
is
of
Things
which
are
hoped
for
.
A
Definition
very
fitly
against
the
Method
and
the
Rules
of
Art
and
Nature
,
because
it
is
of
such
a
Quality
as
is
exceedingly
above
them
.
And
yet
it
is
a
Definition
,
whereof
I
think
it
will
be
easy
to
give
a
rational
Accompt
.
For
this
Faith
being
(
an
Act
,
or
rather
)
an
Habit
of
the
Intellect
,
And
yet
determin'd
to
its
object
by
the
Empire
of
the
Will
which
is
at
last
its
Subject
too
,
(
That
as
expressed
by
the
word
Fides
,
and
This
as
well
by
the
word
Fiducia
,
)
't
is
plain
its
object
must
be
consider'd
both
as
True
,
and
as
Good
.
As
the
object
of
the
Intellect
,
the
Injoyments
of
Heaven
are
still
consider'd
by
us
as
True
,
and
so
are
properly
contemplated
as
Things
not
seen
whereof
there
is
yet
no
other
Evidence
,
than
that
of
Faith
.
But
as
the
object
of
the
Will
,
they
are
consider'd
by
us
as
Good
,
and
so
are
properly
here
expressed
by
Things
hoped
for
,
and
Faith
of
such
may
be
call'd
the
[
*
](A54843-e85500-b)
*
Substantia
solet
dici
Prima
Inchoatio
cujuscunque
rei
,
&
maximè
quando
tota
res
sequens
continetur
virtute
in
primo
principio
.
Aquinas
22
ae
.
q.
4.
Art.
1.
p.
27.
col.
2.
Substance
.
Though
not
in
a
logical
,
or
physical
,
or
metaphysical
Sense
,
yet
in
a
moral
,
and
metaphorical
;
as
that
which
is
first
in
every
kind
,
and
either
radically
or
vertually
contains
the
rest
in
it
,
is
said
to
be
the
Substance
of
all
the
rest
;
as
the
Contents
are
the
substance
of
the
following
Chapter
;
or
as
Adam
was
the
Substance
of
all
Mankind
;
or
as
there
is
said
to
be
a
Substance
and
Body
of
Sin
,
which
very
Body
is
also
said
to
have
a
strength
,
and
a
sting
.
And
then
with
a
greater
force
of
reason
may
Faith
be
said
to
be
the
Substance
of
things
hoped
for
,
because
it
hath
an
amazing
power
of
presentiating
the
things
which
are
wrapt
up
in
Futurity
,
and
represents
them
all
at
once
,
as
well
to
the
Will
,
as
the
Understanding
.
It
gives
us
(
as
I
may
say
)
a
kind
of
Livery
and
Seisin
of
all
we
hope
and
pray
for
,
and
even
long
to
be
united
to
,
though
by
the
Help
of
a
Dissolution
.
In
so
much
that
the
Plenitude
of
this
One
Grace
in
the
sense
I
mention'd
(
which
Plenitude
is
expressed
by
a
[
*
](A54843-e85890-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Heb.
10.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
6.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Coloss.
2.
2.
threefold
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
boldly
rendred
a
full
Assurance
,
)
I
say
the
Plenitude
or
fulness
of
this
one
Grace
,
which
is
attainable
by
Christians
whilst
here
below
,
is
worthily
reckon'd
by
St.
Paul
,
The
Inchoation
of
our
Glory
.
This
very
Grace
is
once
affirm'd
to
be
a
kind
of
beatifick
(
although
an
antedated
)
Vision
of
the
Glory
of
God
.
And
for
a
man
to
leave
This
for
a
better
world
,
with
such
a
cordial
Believing
in
the
Lord
Iesus
Christ
as
was
here
recommended
by
Paul
and
Silas
,
(
which
I
have
hitherto
explain'd
by
several
passages
of
Scripture
,
)
is
nothing
else
but
to
pass
from
a
Paradise
to
a
Heaven
,
or
(
to
use
St.
Paul's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
from
one
Glory
to
another
.
For
we
all
with
open
Face
beholding
as
in
a
Glass
the
Glory
of
the
Lord
,
are
changed
into
the
same
Image
,
from
Glory
to
Glory
,
even
as
by
the
Spirit
of
the
Lord
,
2
Cor.
3.
18.
§
10.
But
some
may
tacitly
now
object
sanctified
in
part
,
before
we
can
expect
it
should
ever
save
us
,
they
should
have
told
the
Jailour
of
it
in
Terms
at
large
,
and
have
shew'd
in
the
Retail
,
how
many
Duties
of
a
Christian
are
succinctly
comprehended
in
that
expression
;
not
have
told
him
only
in
Gross
,
(
as
Dutchmen
make
their
dishonest
Reckonings
,
)
He
must
believe
in
the
Lord
Iesus
Christ
.
For
how
knew
the
Jailour
he
was
to
do
any
thing
but
to
Believe
?
or
to
believe
in
any
other
,
than
the
second
Person
in
the
Trinity
,
God
manifest
in
the
Flesh
?
for
they
seem
to
have
made
no
mention
to
him
of
his
being
to
believe
in
God
the
Father
,
or
in
God
the
Holy
Ghost
,
much
less
did
they
add
the
other
Articles
of
the
Creed
,
which
are
Ingredients
in
the
object
of
Saving
Faith
.
§
11.
To
which
I
answer
by
two
Degrees
.
He
must
believe
in
the
Lord
Iesus
Christ
,
not
explaining
what
was
meant
by
that
Habit
of
Faith
from
which
the
Act
of
his
Believing
was
to
proceed
,
nor
yet
explaining
what
was
meant
by
the
Lord
Iesus
Christ
,
who
is
often
put
by
a
Synecdoche
for
the
whole
object
of
our
Belief
,
(
Faith
in
Christ
being
the
Pandect
of
Christian
Duties
,
which
are
all
shut
up
in
Faith
,
as
Homer's
Iliads
in
a
Nutshell
,
)
Then
indeed
they
might
have
made
him
a
Solifidian
,
or
a
Fiduciary
,
which
had
not
been
the
way
to
his
being
sav'd
.
But
secondly
I
answer
,
That
the
objection
is
made
of
a
false
Hypothesis
;
For
Paul
and
Silas
dealt
honestly
and
discreetly
with
the
Jailour
;
when
having
told
him
he
must
believe
in
the
Lord
Iesus
Christ
for
his
being
sav'd
,
(
it
presently
follows
after
the
Text
,
)
they
spake
unto
him
the
Word
of
God
;
that
is
,
they
expounded
the
Scriptures
to
him
.
And
in
the
doing
of
That
,
they
prov'd
the
object
of
his
Faith
to
be
the
Trinity
in
Unity
;
not
solely
and
exclusively
the
Lord
Jesus
Christ
,
but
in
conjunction
with
God
the
Father
,
and
with
God
the
Holy
Ghost
too
.
Again
in
expounding
the
Scriptures
to
him
,
they
could
not
but
tell
him
what
was
meant
,
by
an
effectual
Belief
in
the
Lord
Jesus
Christ
;
importing
such
a
kind
of
Faith
,
as
is
ever
working
;
and
such
a
kind
of
working
,
as
is
by
Love
;
and
by
such
a
kind
of
Love
,
as
is
the
fulfilling
of
the
Law
;
and
of
such
a
Law
too
,
as
does
consist
of
somewhat
higher
and
more
illustrious
Injunctions
than
those
of
Moses
;
and
of
such
an
obedience
to
those
Injunctions
,
as
is
attended
and
waited
on
by
Perseverance
unto
the
End
.
There
is
no
doubt
but
they
acquainted
him
,
(
in
their
expounding
of
the
Scriptures
,
and
speaking
to
him
the
Word
of
God
,
)
how
very
highly
it
did
concern
him
,
not
only
to
escape
the
Corruption
that
is
in
the
world
through
lust
,
and
also
to
believe
in
the
Lord
Iesus
Christ
,
but
besides
This
,
(
as
St.
Peter
speaks
,
)
to
give
all
diligence
,
for
the
adding
to
his
Faith
,
Vertue
;
to
Vertue
,
Knowledge
;
to
Knowledge
,
Temperance
;
to
Temperance
,
Patience
;
to
Patience
,
Godliness
;
to
Godliness
,
Brotherly
kindness
;
to
Brotherly
kindness
,
Charity
.
For
that
these
were
all
needful
,
and
no
redundant
superadditions
,
is
very
clear
from
St.
He
that
lacketh
these
things
is
blind
,
and
cannot
see
a
far
off
,
and
hath
forgotten
that
he
was
purged
from
his
old
sins
.
But
if
these
Things
be
in
you
,
and
abound
,
Then
indeed
(
as
St.
Peter
ye
shall
not
be
barren
in
the
knowledge
of
our
Lord
Iesus
Christ
.
If
ye
do
these
things
,
ye
shall
never
fall
,
2
Pet.
1.
10.
Now
can
we
think
that
St.
Peter
did
not
teach
the
same
Doctrin
with
Paul
and
Silas
?
or
can
we
think
that
Paul
and
Silas
would
withhold
from
the
Jailour
that
Train
of
Duties
,
for
want
of
which
he
had
been
Blind
,
and
not
in
Case
to
see
God
?
no
,
whatever
might
have
been
wanting
in
their
succinct
and
pithy
Answer
,
whereby
to
give
him
a
right
Understanding
of
it
,
was
abundantly
supply'd
by
their
following
Sermon
.
And
though
the
Heads
of
their
Sermon
are
not
put
upon
Record
,
(
but
only
the
Text
upon
which
they
made
it
;
)
yet
St.
Luke
records
This
,
That
such
a
Sermon
there
was
preach'd
,
in
that
he
saith
,
They
spake
to
him
the
Word
of
God
.
§
12.
And
truly
This
is
such
a
Method
,
as
I
could
wish
were
well
observ'd
by
all
that
are
of
their
Function
.
I
mean
the
Stewards
of
the
Mysteries
of
the
Living
God
,
Unto
whom
is
committed
the
Word
of
Reconciliation
,
whose
lips
are
made
to
be
the
Treasuries
and
Conservatories
of
Knowledge
,
and
which
the
People
are
appointed
to
seek
at
their
Mouths
.
For
the
Text
we
have
in
hand
is
often
turned
to
advance
either
Truth
,
or
Falshood
,
even
according
to
the
handle
by
which
't
is
held
forth
to
the
giddy
People
;
And
is
made
to
be
eventually
either
venomous
,
or
wholsom
,
just
in
proportion
to
the
sense
in
which
't
is
taken
and
digested
by
them
that
hear
it
.
If
to
Believe
is
only
taken
for
an
Assent
unto
the
Truth
,
or
a
Relyance
on
the
Merits
of
Jesus
Christ
,
or
a
confident
Application
of
all
his
Promises
to
our selves
,
And
this
in
a
kind
of
opposition
to
the
Necessity
of
Good
works
,
(
which
ought
to
be
in
conjunction
with
it
;
)
Then
't
is
apt
to
cause
a
wreck
in
the
waters
of
Life
;
and
through
the
Malignity
of
a
Digestion
,
a
man
may
be
kill'd
by
the
Bread
of
Heaven
.
But
if
't
is
taken
for
obedience
to
the
Commandments
of
Christ
,
with
Perseverance
unto
the
End
in
conjunction
with
it
;
Then
the
Answer
of
Paul
and
Silas
is
the
short
Summary
of
the
Gospel
,
and
they
might
well
promise
Salvation
to
whosoever
should
accomplish
the
purpose
of
it
.
That
this
indeed
is
the
Importance
,
may
appear
by
the
words
of
our
blessed
Saviour
;
who
having
been
asked
by
a
Iew
,
as
Paul
and
Silas
by
a
Gentile
,
[
what
Course
was
to
be
taken
whereby
to
inherit
Eternal
Life
,
]
gave
him
an
Answer
which
some
may
censure
,
as
too
much
savouring
of
the
Law
,
but
yet
it
seems
not
unsuitable
to
the
oeconomy
of
the
Gospel
,
[
If
thou
wilt
enter
into
life
,
keep
the
Commandments
.
]
Now
in
as
much
as
Paul
and
Silas
did
not
teach
another
Doctrin
,
but
the
same
in
other
words
with
their
Master
Christ
,
they
must
needs
be
understood
to
have
given
This
Answer
,
That
if
the
Jailour
should
so
believe
in
the
Lord
Jesus
Christ
,
as
to
imitate
his
Example
,
and
yield
obedience
to
his
Commands
,
and
continue
so
to
do
all
the
days
of
his
life
,
he
should
not
fail
(
in
that
Case
)
of
his
being
sav'd
.
And
though
the
Rule
is
very
true
,
That
nothing
is
wanting
in
any
Sentence
which
is
of
necessity
understood
,
which
well
might
justifie
Paul
and
Silas
in
the
conciseness
of
their
expression
:
Yet
not
contented
with
this
excuse
,
they
rather
chose
not
to
want
it
,
by
speaking
largely
to
the
Jailour
the
Word
of
God
.
After
the
very
same
manner
,
§
13.
That
the
People
may
not
wrest
the
outward
Letter
of
the
Scripture
to
their
Damnation
,
we
must
carefully
explain
and
disentangle
it
to
their
Safety
.
If
any
of
Us
shall
be
consulted
by
either
Believers
or
Unbelievers
,
about
the
means
of
their
being
sav'd
,
we
have
two
ways
of
Answer
,
and
both
exact
;
but
both
are
to
be
taken
cum
grano
salis
,
and
with
a
due
Interpretation
.
We
may
answer
with
our
Saviour
,
They
are
to
keep
the
Commandments
;
or
else
with
Paul
and
Silas
,
that
they
are
to
believe
in
the
Lord
Iesus
Christ
.
But
if
the
former
,
we
must
add
,
This
is
the
chief
of
the
Commandments
,
that
we
believe
on
the
Name
of
the
Lord
Iesus
Christ
,
1
Joh.
3.
23.
And
although
we
must
have
an
inherent
righteousness
in
part
,
yet
there
is
need
that
That
of
Christ
be
imputed
to
us
,
if
but
to
make
up
all
the
wants
and
the
vacuities
of
our
own
.
For
our
own
is
no
better
than
filthy
Rags
,
if
impartially
compar'd
with
our
double
Rule
,
to
wit
The
Doctrin
,
and
Life
of
Christ
.
We
must
negotiate
indeed
with
the
Talents
of
Grace
,
that
we
may
not
be
cast
into
outer
Darkness
;
yet
so
as
to
judge
our selves
at
best
to
be
unprofitable
Servants
,
weigh'd
with
the
Greatness
of
our
Redeemer
,
and
with
the
Richness
of
our
Reward
.
Or
if
we
give
them
the
second
Answer
,
we
must
also
speak
to
them
the
Word
of
God
.
We
must
explain
what
it
is
,
to
believe
in
Christ
;
and
by
the
help
of
some
Distinctions
(
duly
consider'd
,
and
apply'd
,
)
teach
them
to
see
through
all
the
Fallacies
,
and
flatten
the
edge
of
all
objections
,
which
are
oppos'd
to
the
Necessity
of
strict
obedience
and
good
works
.
When
any
Iustifying
Vertue
is
given
to
Faith
,
we
must
tell
them
it
is
meant
of
Faith
[
a
](A54843-e88900-b)
a
1
Tim.
1.
5.
unfeigned
.
When
we
speak
of
the
Sufficiency
of
Faith
unfeigned
,
we
must
shew
them
how
[
b
](A54843-e88930-b)
b
Gal.
5.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
passive
sonat
Syro
,
&
Tertulliano
adversus
Mercion
.
l.
5.
Et
eò
redit
,
quò
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jac.
2.
22.
Love
is
the
Spirit
of
Faith
.
Whether
because
(
in
the
Active
)
it
works
by
Love
,
or
else
because
(
in
the
Passive
,
in
which
the
Syriac
and
Tertullian
translate
the
word
)
by
works
of
Charity
and
Obedience
Faith
is
wrought
and
made
perfect
.
When
we
celebrate
the
force
of
a
[
c
](A54843-e89050-b)
c
1
Pet.
1.
3.
lively
Faith
,
we
must
season
it
with
a
Note
,
that
Faith
is
[
d
](A54843-e89080-b)
d
Jam.
2.
17.
dead
being
alone
.
When
't
is
said
out
of
St.
Paul
,
that
we
are
justified
by
[
e
](A54843-e89120-b)
e
Rom.
3.
28.
Faith
,
without
the
Deeds
of
the
Law
,
't
is
fit
we
add
out
of
St
Iames
,
that
we
are
justified
by
[
f
](A54843-e89160-b)
f
Jam.
2.
24.
Works
,
and
not
by
Faith
only
.
For
(
to
shew
that
St.
Iames
does
not
either
contradict
or
confute
St.
Paul
,
)
The
Works
excluded
by
St.
Paul
,
are
no
other
than
the
Deeds
of
the
Ceremonial
Law
;
And
those
included
by
St.
Iames
,
are
no
other
than
the
Works
of
the
Moral
Law
.
So
we
are
justified
by
Faith
as
the
Root
of
Works
;
and
we
are
justified
by
Works
,
as
the
Fruit
of
Faith
.
Not
by
Faith
without
Works
,
for
then
St.
Iames
would
not
be
Orthodox
;
nor
yet
by
Works
without
Faith
,
for
then
we
could
not
defend
St.
Paul
;
but
by
such
a
Faith
as
worketh
,
and
by
such
Works
as
are
of
Faith
.
By
Both
indeed
improperly
,
as
being
but
necessary
Conditions
;
But
very
properly
by
Christ
,
as
being
the
sole
meritorious
Cause
.
Again
because
't
is
very
natural
for
Carnal
Professors
of
Christianity
,
so
to
enhaunce
the
Price
of
Faith
,
as
to
depretiate
good
Works
,
and
make
obedience
to
pass
at
the
cheaper
Rate
,
They
must
be
told
that
when
our
Saviour
ascribes
the
moving
of
Mountains
,
and
other
Miracles
to
Faith
,
He
does
not
speak
of
That
Faith
,
which
is
a
Sanctifying
Grace
,
Gal.
5.
22.
but
of
that
Faith
alone
which
is
an
Edifying
Gift
,
1
Cor.
12.
9.
by
which
a
man
may
do
wonders
,
and
yet
be
damn'd
,
Matth
●
.
22
,
23.
So
when
he
said
unto
the
Ruler
,
who
had
besought
him
to
heal
his
bed-rid
Daughter
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Only
Believe
,
He
only
meant
it
was
sufficient
for
the
healing
of
her
●ody
,
without
alluding
in
any
measure
unto
the
saving
of
her
Soul
.
So
far
he
was
,
in
that
place
,
from
giving
any
ground
of
hope
to
a
Solifidian
.
And
therefore
briefly
let
it
suffice
me
to
say
once
for
all
;
That
when
we
find
men
Believers
without
good
Life
,
we
must
shew
them
how
many
ways
a
man
may
be
a
Believer
without
true
Faith
,
may
be
justified
in
the
Praemisses
,
yet
not
sav'd
in
the
Conclusion
;
may
get
no
more
by
his
Knowledge
,
than
to
be
beaten
with
many
stripes
;
and
have
no
more
of
a
Saviour
,
than
to
be
damn'd
by
.
We
must
instruct
them
to
distinguish
betwixt
the
Act
,
and
the
Habit
of
their
Believing
.
But
above
all
,
betwixt
a
Speculative
,
and
a
Practical
Belief
.
A
Belief
in
the
Heads
,
and
the
Hearts
of
men
.
A
Belief
which
does
consist
with
a
drawing
back
unto
Perdition
,
and
That
by
which
a
man
believes
unto
the
saving
of
the
Soul
.
§
14.
Stand
forth
therefore
Thou
Antinomian
,
or
Thou
Fiduciary
,
or
whosoever
else
Thou
art
who
art
a
sturdy
Believer
without
true
Faith
,
and
ever
namest
the
Name
of
Christ
without
departing
from
Iniquity
;
Try
thy self
by
this
Touchstone
which
lyes
before
thee
;
and
examin
whether
thy
Heart
be
not
as
apt
to
be
deceiptful
,
as
't
was
once
said
to
be
by
the
Prophet
Ieremy
.
Let
the
Tempter
that
is
without
,
make
thee
as
credulous
as
he
can
;
And
let
the
Traytor
that
is
within
,
make
thee
as
confident
as
he
will
of
thy
Faith
in
Christ
;
yet
Thou
wilt
find
,
when
all
is
done
,
there
is
exceeding
great
Truth
in
the
Spanish
Proverb
,
That
't
is
a
very
hard
Thing
to
believe
in
God
.
And
so
very
few
there
are
who
attain
unto
it
,
that
it
may
rationally
be
doubted
,
whether
when
the
Son
of
Man
shall
come
a
second
time
from
Heaven
,
he
will
come
with
such
success
,
as
to
find
Faith
upon
the
Earth
.
Examin
therefore
whether
Thy self
may'st
well
be
reckon'd
to
be
one
of
that
little
Number
.
Examin
whether
thy
Belief
is
really
such
as
Thou
believ'st
it
;
and
try
whether
thy
Confidence
is
not
the
Thing
to
be
distrusted
the
most
of
any
.
For
§
15.
Of
this
I
can
convince
thee
by
a
mental
Demonstration
,
which
is
more
cogent
than
an
ocular
,
That
if
thou
hast
not
such
respect
unto
the
Recompence
of
Reward
,
as
to
choose
rather
(
with
Moses
)
to
spend
thy
short
and
dying
life
in
Mortisications
and
Self-denials
,
and
to
suffer
Tribulation
with
the
People
of
God
,
than
with
the
brutish
Sons
of
Belial
,
to
injoy
the
Pleasures
of
Sin
for
a
season
;
If
thou
dost
not
esteem
the
Reproach
of
Christ
to
be
much
greater
Riches
than
all
the
Treasures
of
Egypt
;
Or
if
thou
canst
basely
fear
Them
that
can
kill
the
Body
only
,
(
but
are
not
able
to
hurt
the
Soul
,
)
more
than
Him
that
can
cast
both
Soul
and
Body
into
Hell
;
And
hast
often
done
more
to
escape
the
former
,
than
ever
thou
wilt
do
to
eschew
the
latter
;
Thou
hast
not
yet
the
first
Degree
of
a
Saving
Faith
.
Thou
dost
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
so
much
as
believe
the
Lord
Jesus
Christ
.
Thou
dost
not
assent
to
his
veracity
,
or
look
upon
him
as
a
True
Speaker
.
Thou
dost
not
so
far
confide
in
the
Truth
of
his
Promises
and
his
Threats
,
as
to
adventure
any
great
matter
upon
the
meer
Reputation
and
Credit
of
them
.
For
most
undoubtedly
,
if
thou
didst
,
Thou
wouldst
prefer
that
which
leads
to
all
the
Pleasures
that
he
hath
promis'd
,
before
the
Things
that
will
betray
thee
to
all
the
pains
that
he
hath
Threaten'd
.
Thou
wouldst
pursue
with
more
vehemence
what
will
end
in
an
eternal
and
exceeding
weight
of
Glory
,
than
what
will
terminate
in
a
worm
which
never
dyes
,
and
in
a
Fire
which
is
not
quenched
.
That
thou
dost
now
affect
to
walk
,
rather
in
the
broad
than
the
narrow
way
,
is
not
so
much
that
thou
espousest
a
way
which
leads
thee
to
Destruction
,
or
hast
Averseness
unto
That
by
which
thou
mayst
enter
into
Life
;
as
that
thou
dost
not
quite
believe
the
Lord
Jesus
Christ
,
when
he
would
fright
thee
from
the
one
,
and
allure
thee
to
the
other
.
That
thou
dost
now
take
the
Course
to
dwell
with
everlasting
Burnings
,
rather
than
That
which
hath
a
tending
to
Ioys
unspeakable
,
cannot
possibly
be
from
hence
,
that
thou
preferr'st
a
very
short
to
an
endless
Pleasure
,
but
rather
from
hence
that
thou
preferr'st
thy
present
experience
of
the
first
,
to
the
uncertainty
and
the
doubtfulness
which
thou
retainest
of
the
second
.
Not
at
all
that
thou
preferrest
the
Miseries
of
Hell
to
the
Ioys
of
Heaven
,
But
that
thou
dost
not
believe
what
is
said
of
either
.
§
16.
Again
admit
thou
dost
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
believe
the
Truth
and
the
Veracity
of
the
Lord
Jesus
Christ
;
Yet
if
thou
are
destitute
of
the
Faith
which
is
consummated
by
Love
,
and
by
such
a
Love
too
as
doth
cast
out
Fear
;
nor
only
the
fear
of
all
that
may
be
inflicted
,
but
so
far
also
the
Feeling
of
all
that
is
,
as
to
be
able
to
rejoyce
,
and
to
leap
for
joy
,
persecuted
and
rail'd
at
for
righteousness
sake
;
If
thou
canst
not
say
heartily
,
in
the
language
of
St.
Paul
,
I
take
pleasure
in
Insirmities
,
in
Reproaches
,
in
Necessities
,
in
Persecutions
,
and
in
Distresses
for
Christ
his
sake
;
If
(
in
a
word
)
Thou
art
not
able
to
conquer
all
thine
own
weakness
by
Ghostly
strength
,
so
as
to
hold
fast
thy
Union
and
good
Intelligence
with
Christ
,
in
spight
of
Nakedness
,
things
present
,
or
things
to
come
,
And
all
by
vertue
of
that
Faith
which
overcometh
the
World
;
(
which
is
not
only
the
Victory
it self
;
)
Thou
dost
not
heartily
believe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
that
is
)
In
,
or
Upon
the
Lord
Jesus
Christ
.
'T
is
very
evident
that
thou
doubtest
either
his
Power
,
or
his
Propensity
.
Thou
dost
not
so
depend
,
and
rely
upon
him
,
as
that
I
can
assure
thee
thou
shalt
be
sav'd
.
§
17.
Again
if
thou
hast
not
such
a
Faith
,
as
does
denominate
thee
a
good
and
a
faithful
servant
,
such
a
justifying
Faith
,
as
in
the
literal
sense
of
it
does
make
thee
Iust
,
(
Iust
I
mean
in
that
notion
,
in
which
't
was
said
of
holy
Iob
,
that
he
was
a
just
and
an
upright
Man
,
)
If
thou
hast
not
such
a
Faith
as
by
which
thou
art
qualified
in
part
,
both
with
Holiness
and
Righteousness
,
with
Godliness
and
Honesty
,
with
the
Duties
of
the
first
and
the
second
Table
,
whereby
the
Righteousness
of
Christ
may
be
so
wholly
imputed
to
thee
,
as
to
instate
thee
in
the
Pardon
of
all
thy
Sins
;
(
it
being
impossible
that
thy
Saviour
should
ever
justifie
thy
Person
,
and
not
sanctifie
thy
Nature
in
some
proportionable
degree
;
)
If
besides
thy
Assent
to
the
veracity
of
his
Doctrin
,
and
besides
thy
Dependance
on
the
Almightiness
of
his
Power
,
Thou
dost
not
pay
so
great
a
Reverence
unto
the
Iustice
of
his
Will
too
,
as
to
serve
and
obey
him
with
godly
fear
;
Thou
dost
not
practically
believe
in
the
Lord
Jesus
Christ
.
Thou
dost
not
own
him
in
his
Authority
,
dost
not
receive
him
in
his
Commands
,
dost
not
embrace
and
entertain
him
as
he
comes
to
thee
a
Legislator
,
as
one
who
hath
a
Name
written
both
on
his
Vesture
and
on
his
Thigh
,
King
of
Kings
,
and
Lord
of
Lords
.
And
by
consequence
though
thy
Head
may
be
as
full
as
it
can
hold
of
the
Christian
Science
,
or
however
thou
mayst
have
Faith
whereby
thou
canst
remove
Mountains
;
Yet
thou
dost
not
so
Believe
in
the
Lord
Jesus
Christ
,
as
that
I
can
assure
thee
thou
shalt
be
sav'd
.
§
18.
Again
if
thou
hast
not
such
a
Telescope
,
as
by
which
thou
art
inabled
to
look
on
the
other
side
the
Veil
,
such
a
Faith
as
,
is
the
Evidence
of
things
not
seen
,
and
the
substance
of
things
that
are
hoped
for
;
hast
not
any
praepossession
of
things
invisible
,
and
future
,
nor
any
glimmerings
and
foretasts
of
the
Glory
to
be
reveal'd
;
hast
no
ground
for
an
Assurance
,
(
whether
of
Faith
,
Hope
,
or
Understanding
,
)
that
thy
Pardon
is
seal'd
,
and
thy
Peace
ratified
;
Art
not
inwardly
sustained
,
in
all
thy
Agonies
and
Conflicts
,
with
spiritual
Ioy
in
the
Holy
Ghost
;
hast
not
any
the
least
Intelligence
,
(
through
the
secret
whispers
of
the
Spirit
)
of
a
Ravishing
Mansion
praepared
for
thee
in
the
Land
of
the
Living
.
And
art
not
placed
by
that
Intelligence
above
the
Level
of
Temptations
,
exempted
from
the
Fear
of
what
Men
or
Devils
can
do
unto
thee
;
If
thou
canst
not
reflect
with
comfort
upon
the
Day
of
Discrimination
,
when
the
Lord
Iesus
shall
be
revealed
from
Heaven
with
his
mighty
Angels
,
in
flaming
Fire
,
taking
Vengeance
on
Them
that
know
not
God
,
and
that
obey
not
the
Gospel
of
Iesus
Christ
;
Or
if
thou
canst
not
think
undauntedly
the
opening
of
the
Books
out
of
which
thou
must
be
judged
,
and
that
from
this
consideration
,
that
the
Father
judgeth
no
Man
,
but
hath
committed
all
Iudgment
unto
the
Son
;
I
lay
hold
on
his
golden
Scepter
:
Dost
not
receive
him
as
a
Saviour
,
by
whose
Blood
thou
art
cleansed
from
all
thy
sins
:
Dost
not
look
upon
Christ
as
an
Elder
Brother
,
or
behave
thy self
as
one
having
the
spirit
of
Adoption
:
Dost
not
behold
him
in
his
High-Priesthood
after
the
Order
of
Melchisedech
;
and
all
for
want
of
that
Eye
of
Faith
,
by
help
of
which
(
with
St.
Stephen
)
Thou
see
the
Heavens
opened
,
and
Iesus
sitting
at
the
right
hand
of
God
,
ever
making
Intercession
with
groanings
not
to
be
uttered
,
and
§
19.
I
will
not
say
,
Thou
shalt
be
damn'd
,
if
thou
arrivest
not
exactly
at
this
Perfection
,
because
I
know
there
are
Degrees
of
Salvisick
Grace
,
in
proportion
to
the
Degrees
of
the
Beatisick
Glory
.
And
though
thou
art
not
of
Their
Magnitude
,
who
shall
shine
forth
as
the
Sun
in
the
Kingdom
of
their
Father
,
(
Matth.
13.
43.
)
yet
Thou
mayst
possibly
be
of
Theirs
,
who
are
to
shine
as
the
stars
for
ever
and
ever
;
(
Dan.
12.
3.
)
But
when
I
consider
how
great
a
stress
is
laid
by
God
in
the
New
Testament
,
upon
the
Habit
of
Believing
in
the
Lord
Iesus
Christ
,
And
weigh
the
stress
of
those
things
that
are
laid
upon
it
,
with
all
the
Requisites
in
Scripture
that
hold
it
up
;
I
cannot
in
faithfulness
to
my
Text
,
or
in
Iustice
and
Charity
to
my
Readers
,
say
less
than
This
,
That
whosoever
they
are
amongst
us
,
who
are
solicitous
(
with
the
Iailour
)
to
know
the
Minimum
quod
sic
of
a
Christian's
Duty
,
and
how
much
they
must
do
that
they
may
be
sav'd
;
If
they
do
not
so
assent
to
the
veracity
of
a
Saviour
,
so
depend
upon
his
Power
and
his
Propensity
to
save
them
,
so
submit
unto
his
Pleasure
,
and
so
conform
unto
his
Praecepts
,
and
(
on
the
Grounds
before
mention'd
)
so
apply
unto
Themselves
their
Saviour's
Merits
and
Mediation
,
as
that
in
lieu
of
forsaking
Christ
to
serve
The
Flesh
,
and
the
Devil
,
They
do
forsake
them
both
at
once
,
for
the
Service
of
Christ
,
And
reckon
their
Happiness
even
on
Earth
to
consist
in
those
Pleasures
,
which
Minds
the
most
uncorrupted
do
most
approve
of
,
(
such
as
are
The
Love
of
Christ
,
The
Satisfaction
of
an
unblameable
and
a
well-ordered
life
,
The
Testimonial
of
a
Pure
and
so
a
Peaceable
Conscience
,
The
finding
out
of
God's
Will
revealed
to
them
in
his
Word
,
The
generous
Pleasure
of
abstaining
from
all
sorts
of
false
and
forbidden
Pleasures
,
A
real
Carelesness
and
Contempt
of
all
the
Vanities
of
this
World
,
and
A
well-grounded
Expectation
of
all
the
Glories
in
the
next
,
so
as
no
kind
of
outward
or
temporal
Sufferings
can
deprive
them
of
their
inward
and
spiritual
Ioys
;
but
still
they
hold
fast
their
Confidence
and
the
Rejoycing
of
the
hope
firm
unto
the
End
,
)
I
say
,
if
Christians
rest
satisfied
with
less
than
This
,
I
cannot
say
that
their
Election
is
yet
so
sure
in
it self
,
as
the
Apostle
St.
Peter
shews
how
to
make
it
.
Nor
They
do
believe
in
the
Lord
Iesus
Christ
,
so
as
to
answer
the
whole
Design
of
Paul
and
Silas
in
the
Text
,
or
so
as
that
I
can
assure
them
they
shall
be
sav'd
.
§
20.
Why
then
should
we
suffer
our
Eyes
to
sleep
,
or
the
Temples
of
our
Heads
to
take
any
rest
,
'till
we
are
owners
of
such
a
Faith
,
as
will
infallibly
serve
our
turn
?
That
is
,
such
a
Faith
as
a
man
may
[
*
](A54843-e93500-b)
*
Habak.
2.
4.
Rom.
1.
17.
Gal.
3.
11.
Heb.
10.
38.
live
by
?
such
a
Faith
as
by
which
we
may
be
sure
to
please
God
,
or
at
least
without
which
it
is
[
†
](A54843-e93550-b)
†
Heb.
11.
6.
impossible
to
please
him
?
For
however
it
is
the
free
and
the
sole
Gift
of
God
,
yet
't
is
for
us
not
to
resist
it
,
but
rather
to
give
it
a
good
Reception
,
and
to
retain
it
when
it
is
given
,
not
to
squander
it
away
,
or
to
keep
it
useless
,
which
is
expressed
by
our
receiving
the
Grace
of
God
in
vain
,
2
Cor.
6.
1.
Nay
farther
yet
it
is
for
us
,
(
by
diligent
search
into
the
Scriptures
,
and
constant
practice
of
Self-denials
,
and
Importunity
added
to
Prayer
,
and
by
watching
thereunto
with
all
Perseverance
,
)
not
only
to
receive
,
and
to
retain
the
Grace
of
God
;
but
over
and
above
to
abound
more
and
more
,
(
1
Thess
4.
1.
)
That
is
to
say
,
we
must
employ
,
and
improve
our
Talent
,
not
hide
it
under
a
Bushel
of
worldly
Cares
,
or
smother
it
in
a
Bed
of
unlawful
Pleasures
.
And
seeing
't
is
God
that
worketh
in
us
both
to
will
and
to
do
of
his
good
Pleasure
,
we
(
as
[
*
](A54843-e93880-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Cor.
3.
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2
Cor.
6.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mark
16.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
3
John
8.
Labourers
with
God
)
are
bound
to
work
out
our
Faith
,
in
the
very
same
sense
,
in
which
we
are
to
work
out
our
own
Salvation
,
(
Philip.
2.
12.
)
never
ceasing
to
make
a
Progress
from
Faith
to
Faith
,
'till
we
attain
unto
The
Evidence
of
Things
not
seen
,
and
the
Substance
of
Things
hoped
for
,
even
a
Practical
,
and
a
Cordial
,
and
an
Habitual
Belief
in
the
Lord
Jesus
Christ
:
Not
as
a
Prophet
only
,
to
teach
us
;
Nor
as
a
Prince
only
,
to
rule
us
;
But
as
an
Advocate
and
a
Priest
too
,
who
is
incessantly
procuring
,
and
pouring
his
Benefits
upon
us
.
To
whom
accordingly
,
with
the
Father
,
in
the
Unity
of
the
Spirit
,
let
us
evermore
ascribe
,
as
is
ever
due
,
Blessing
,
Glory
,
Honour
,
and
Power
,
from
this
Time
forwards
for
evermore
.
AN
IMPROVEMENT
OF
THE
INQUIRY
Taken
from
the
Mouth
of
A
Iewish
Convert
.
AND
Containing
,
in
its
Parts
,
A
Resolution
unto
it self
.
AN
IMPROVEMENT
OF
THE
INQUIRY
,
&c.
MARK
X.
17.
And
when
he
was
gone
forth
into
the
way
,
there
came
one
running
,
and
kneeled
to
him
,
and
asked
him
,
Good
Master
,
what
shall
I
do
,
that
I
may
inherit
Eternal
Life
?
BEHOLD
the
only
great
Scruple
to
be
discussed
and
resolv'd
;
the
only
Necessary
Quaestion
to
be
proposed
and
laid
to
heart
,
by
all
that
live
in
these
Sceptical
and
Disputative
Times
.
Wherein
there
is
hardly
perhaps
a
Family
,
much
less
a
Parish
,
much
less
a
City
,
or
a
Town
,
in
which
the
shape
of
mens
Iudgments
(
and
by
consequence
of
their
Souls
)
is
not
almost
as
various
as
that
of
Faces
.
For
though
the
most
of
men
are
travelling
to
the
same
Iourneys
End
,
yet
it
is
(
saith
Boêthius
)
diverso
tramite
,
they
love
to
walk
towards
it
in
several
Paths
.
Happiness
is
a
Thing
which
the
worst
men
aym
at
;
But
they
discover
by
their
Inquiries
,
what
variety
of
ways
they
take
to
miss
it
;
with
how
much
Industry
,
and
Expence
,
with
how
much
Carelesness
,
and
Care
too
,
they
do
not
only
arrive
at
this
,
to
have
their
Labour
for
their
Pains
;
but
also
purchase
to
themselves
a
most
costly
Ruin
;
at
once
a
most
pudendous
,
and
most
Unprofitable
Repentance
.
Were
we
at
leisure
to
survey
the
several
Orders
and
Ranks
of
men
,
from
Him
that
whistles
at
the
Plough
,
to
Him
that
treads
upon
Crowns
and
Scepters
,
we
should
find
them
all
Byass't
by
Secular
Interesses
and
Aims
;
most
incessantly
pursuing
their
Carnal
Projects
and
Designs
.
Poor
Boôtes
will
needs
be
asking
,
(
so
low
and
humble
is
his
Ambition
,
)
what
He
shall
do
to
maintain
a
Teem
?
The
same
Boôtes
growing
Rich
,
will
as
willingly
be
able
to
keep
a
Coach
.
Here
a
man
is
ambitious
of
some
great
Office
in
the
Court
;
whilst
perhaps
the
great
Courtier
is
at
least
as
ambitious
of
being
Greatest
.
The
only
Subject
of
His
Inquiry
,
is
what
he
shall
do
to
wear
a
Crown
.
But
having
waded
as
far
as
That
,
(
through
Blood
and
Rapine
,
)
he
thinks
his
Crown
is
too
light
,
and
his
Territory
too
narrow
;
and
therefore
makes
it
his
next
Inquiry
,
what
he
shall
do
for
the
inlarging
the
straitned
Borders
of
his
Dominion
.
His
next
Project
is
,
how
to
be
Monarch
of
the
West
.
And
if
perhaps
he
climbs
thither
,
his
inlarged
Ambition
does
want
more
Room
;
from
whence
ariseth
another
Quaestion
,
What
he
shall
do
to
Subdue
the
World
,
that
Kings
and
Princes
may
bow
down
to
him
,
and
that
whole
Nations
may
do
him
service
.
Nay
if
he
arrives
at
That
too
,
his
Unlimited
Desires
are
more
imprison'd
than
before
;
And
so
his
last
▪
Quaestion
is
(
like
That
of
the
Great
[
*
](A54843-e95090-b)
*
Unus
Pellaeo
Iuveni
non
sufficit
Orbis
.
Juven.
Sat.
13.
Macedonian
Robber
,
)
what
he
shall
do
for
more
Worlds
wherewith
to
satisfie
his
Hunger
,
and
(
not
to
quench
,
but
)
to
exercise
his
cruel
Thirst.
Thus
is
every
man
a
scambler
for
some
kind
of
Happiness
here
on
Earth
,
(
at
least
for
the
shadow
and
picture
of
it
;
)
But
there
is
not
the
like
solicitude
for
the
getting
of
a
Kingdom
and
Crown
in
Heaven
.
Where
shall
we
meet
with
a
man
of
Youth
,
who
joyns
his
Heart
unto
his
Head
;
and
asks
about
the
great
Business
for
which
he
came
into
the
World
?
where
shall
we
meet
with
a
man
of
Riches
,
who
makes
it
the
great
Contrivance
and
Design
of
his
Life
,
to
be
advis'd
in
what
manner
he
ought
to
live
?
where
shall
we
meet
with
a
man
of
Power
,
who
will
indure
to
be
looking
so
far
before
him
,
as
to
consider
and
contemplate
his
latter
end
?
or
who
will
look
so
far
within
him
,
as
to
examin
the
state
of
things
,
betwixt
his
Saviour
and
his
Soul
?
as
whether
he
hath
made
his
Election
sure
?
or
whether
he
hath
not
rather
received
the
Grace
of
God
in
vain
?
where
is
He
that
crys
out
with
the
frighted
Iailour
at
Philippi
,
What
must
I
do
that
I
may
be
saved
?
that
makes
a
strict
and
impartial
search
after
the
Requisites
of
his
Salvation
?
that
sends
as
't
were
an
Huy
and
Cry
after
things
future
and
invisible
?
and
makes
it
the
Burden
of
his
Inquiry
,
(
with
this
young
man
,
this
Rich
man
,
this
Ruler
in
the
Text
,
)
Good
Master
,
what
shall
I
do
,
that
I
may
Inherit
Eternal
Life
?
A
Text
as
worthy
to
be
consider'd
,
by
every
one
who
does
believe
an
Immortality
of
his
Soul
,
and
prepares
for
an
Arrest
at
the
hour
of
Death
,
and
expects
to
be
try'd
at
a
Day
of
Iudgment
,
perhaps
as
any
one
Text
in
all
the
Scriptures
.
A
Text
so
fruitful
of
Particulars
,
and
of
Particulars
so
pregnant
for
Meditation
,
that
't
is
not
easy
to
resolve
,
with
which
of
the
many
we
should
begin
.
They
do
not
come
in
such
order
,
as
the
Creatures
once
did
into
Noah's
Ark
,
two
by
two
;
but
they
press
in
upon
us
all
together
in
a
Crowd
,
as
it
were
striving
with
one
another
,
which
shall
have
the
first
Place
in
our
consideration
.
Here
is
a
Servant
,
a
Master
,
work
,
and
wages
;
Here
is
an
excellent
Inquiry
made
by
the
Servant
to
the
Master
.
And
here
are
both
their
Qualifications
to
make
them
pleasing
to
one
another
.
For
the
Servant
is
diligent
,
the
Master
good
.
Here
is
the
manner
also
,
and
matter
,
and
final
cause
of
the
Enquiry
.
And
here
are
divers
other
particulars
growing
out
of
the
Body
of
these
particulars
,
as
the
lesser
Branches
of
a
Tree
are
wont
to
grow
out
of
the
greater
.
But
dismissing
all
the
rest
until
we
meet
them
in
the
Division
,
I
here
shall
fasten
upon
the
Servant
as
fit
to
direct
and
assist
us
in
it
.
There
being
nothing
more
proper
to
entertain
us
till
we
come
thither
,
than
the
several
looser
Circumstances
both
of
his
Person
,
and
his
Approach
.
As
for
his
Person
;
we
may
observe
him
so
qualified
in
three
respects
,
as
one
would
think
should
ill
dispose
him
for
such
an
Inquiry
when
Iesus
(
saith
the
Text
)
was
gone
forth
into
the
way
,
there
came
one
running
,
and
kneeled
to
him
,
and
asked
him
,
Good
Master
,
what
shall
I
do
,
that
I
may
inherit
Eternal
Life
?
Words
which
are
partly
The
Evangelists
,
and
partly
The
Quaerist's
of
whom
He
speaks
.
The
Evangelist's
own
words
have
three
Particulars
of
Remarque
;
First
,
The
Person
who
here
inquires
,
Next
,
The
Nature
of
his
Inquiry
,
Thirdly
,
The
Oracle
inquired
of
.
The
Quaerist's
words
at
first
View
consist
of
Three
general
Parts
,
which
again
at
the
second
View
do
afford
us
Six
more
.
Here
is
first
a
Compellation
,
Secondly
a
Question
,
Thirdly
the
End
,
or
the
Motive
,
or
Cause
of
Both.
-
In
the
first
we
have
to
consider
-
-
Not
only
the
Subject
of
the
Quaerist's
Compellation
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Master
,
]
-
But
also
the
Adjunct
or
Qualification
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Good
.
]
-
Again
in
the
second
,
we
have
two
Things
observable
;
to
wit
,
-
-
The
Matter
of
the
Inquiry
,
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
-
And
the
Manner
,
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
'T
is
[
what
]
and
[
what
shall
I
do
?
]
-
In
the
third
,
we
have
also
two
;
-
-
First
the
Object
to
be
obtained
;
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Eternal
Life
;
]
-
And
then
the
Manner
of
obtaining
it
;
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
't
is
by
Inheriting
]
But
this
is
not
all
.
For
I
observe
the
Compellation
hath
a
twofold
Aspect
upon
the
Question
;
and
seems
to
give
us
a
pregnant
Reason
at
once
for
the
Matter
and
Manner
of
it
.
First
here
is
something
to
be
done
by
every
Follower
of
Christ
,
and
that
because
He
is
a
Master
.
It
is
not
,
Master
,
what
shall
I
say
,
or
Master
,
what
shall
I
believe
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Master
,
what
shall
I
Do
?
Here
is
Secondly
observable
in
this
Candidate
of
Heaven
,
a
meek
Resignedness
of
mind
to
any
Command
of
Christ
imaginable
,
and
that
because
he
is
a
Good
,
or
a
Gracious
Master
.
The
Servant
presumes
not
to
choose
his
work
,
He
does
not
bargain
for
Life
Aeternal
at
such
a
Rate
as
he
thinks
fit
,
with
a
[
Master
,
I
will
do
this
,
or
that
,
]
but
indefinitely
asks
(
with
an
humble
kind
of
Indifference
,
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
what
shall
I
do
?
These
are
Particulars
more
than
enough
,
not
only
to
exercise
and
entertain
our
Attentions
,
but
(
perhaps
)
to
distract
them
too
.
And
therefore
it
cannot
be
taken
ill
,
if
I
shall
gather
their
whole
Result
into
Four
Doctrinal
Propositions
.
First
that
the
Son
of
God
Incarnate
,
who
at
present
is
our
Advocate
,
and
will
hereafter
be
our
Iudge
,
and
who
purposely
came
to
save
us
from
the
Tyranny
of
our
Sins
,
is
not
only
A
Saviour
,
to
propose
Promises
to
our
Faith
;
But
also
A
Master
,
to
challenge
obedience
to
his
Commands
.
We
must
not
only
believe
him
,
which
is
but
to
have
him
in
our
Brains
;
nor
must
we
only
confess
him
,
which
is
but
to
have
him
in
our
Mouths
;
no
nor
must
we
only
love
him
,
though
That
is
to
have
him
in
our
Hearts
;
but
farther
yet
we
must
obey
him
,
and
do
him
Service
,
which
is
to
have
him
in
our
Hands
and
our
Actions
too
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Master
,
what
shall
I
do
?
And
yet
Secondly
;
Our
Lord
and
Saviour
Jesus
Christ
is
not
any
way
a
Severe
or
Aegyptian-like
Master
,
who
looks
to
reap
where
he
never
sow'd
,
and
exacts
store
of
work
without
allowing
any
Materials
;
but
a
Master
full
of
Mercy
and
Lovingkindness
.
And
this
he
is
in
two
respects
.
To
wit
of
the
work
which
he
requires
,
which
is
not
foesible
only
,
but
pleasant
;
and
of
the
wages
which
he
promiseth
,
Aeternal
Life
.
For
each
of
these
reasons
,
which
do
arise
out
of
the
Text
,
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
good
Master
.
And
therefore
Thirdly
,
We
must
in
gratitude
unto
so
Good
a
Master
as
This
,
behold
our selves
as
obliged
to
two
Returns
;
to
wit
a
Readiness
of
Obedience
,
and
a
Resignedness
of
Wills
.
First
a
Readiness
of
obedience
,
even
because
he
is
our
Master
;
next
a
Resignedness
of
wills
,
because
he
is
our
Good
Master
.
Our
Christian
Tribute
to
both
together
,
[
to
wit
his
Authority
,
and
his
Goodness
,
]
must
not
only
be
Universal
,
but
Unconstrain'd
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
what
shall
I
do
?
that
is
to
say
,
I
will
do
any
thing
.
I
am
ready
to
perform
whatever
Service
thou
shalt
appoint
,
be
it
never
so
harsh
,
or
be
it
never
so
difficult
.
Eternal
Life
is
such
a
Prize
,
as
for
which
I
can
never
do
enough
.
I
say
not
therefore
what
I
will
do
,
but
humbly
ask
what
I
shall
.
Yet
Fourthly
and
lastly
;
When
we
have
done
the
most
we
can
we
are
[
*
](A54843-e98330-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luk.
17.
10.
Unprofitable
Servants
.
Our
Obedience
is
not
the
Cause
,
but
the
aequitable
Condition
of
our
Reward
.
And
we
finally
arrive
at
Eternal
Life
,
not
by
way
of
Purchase
,
as
we
are
Servants
;
but
of
I
now
have
done
with
the
Introduction
,
wherein
is
included
the
Explication
and
Division
of
the
Text.
But
as
't
is
easy
for
an
Artist
to
design
more
work
in
a
little
Time
,
than
he
is
able
to
accomplish
a
long
time
after
;
so
however
I
have
already
drawn
the
Monogram
or
Scheme
of
my
well-meant
Project
,
yet
to
fill
it
with
the
Zographesis
,
by
making
it
practical
,
and
easy
,
not
only
useful
to
the
most
knowing
,
but
also
familiar
to
the
most
Ignorant
of
those
that
read
me
,
will
be
the
Business
not
of
one
,
but
of
several
Essays
.
And
this
the
rather
,
because
Before
I
find
Access
to
the
four
Doctrinal
Propositions
,
I
must
direct
to
several
Lessons
from
Those
three
Preliminary
Subjects
the
Text
affords
us
.
To
wit
the
Quality
of
the
Person
who
here
inquires
,
The
excellent
Nature
of
his
Inquiry
,
and
The
Condition
of
the
Oracle
inquired
of
.
First
the
Person
here
inquiring
had
three
remarkable
Qualifications
;
Youth
,
Wealth
,
and
Honour
.
And
yet
for
all
that
,
he
did
not
ask
as
a
young
man
,
How
shall
I
purchase
the
sweetest
Pleasures
?
nor
yet
as
a
Rich
man
,
How
shall
I
compass
the
greatest
wealth
?
no
nor
yet
as
a
Ruler
,
How
shall
I
climb
to
the
highest
Pinacle
of
Preferment
:
But
notwithstanding
his
three
Impediments
pulling
him
down
towards
the
Earth
,
he
seemed
wholly
to
be
solicitous
,
How
he
might
come
by
a
place
in
Heaven
.
And
therefore
hence
we
are
to
take
out
a
threefold
Lesson
;
one
for
Young
men
,
another
for
Rich
men
,
a
third
for
Rulers
.
(
And
I
suppose
of
these
three
,
this
particular
Congregation
does
now
consist
)
.
First
our
Young
men
must
learn
,
from
the
example
of
this
Inquirer
,
to
remember
their
Creator
in
the
days
of
their
youth
,
whilst
the
evil
days
come
not
,
nor
the
years
draw
nigh
when
they
shall
say
,
We
have
no
pleasure
in
them
,
(
Prov.
12.
1.
)
And
that
especially
for
these
three
Reasons
.
First
the
younger
any
one
is
,
he
came
the
more
lately
out
of
the
Hands
of
his
Creator
;
and
has
had
the
less
time
,
to
grow
forgetful
of
the
Rock
out
of
which
he
was
hewn
.
It
is
with
mens
Souls
as
with
their
Bodies
,
and
with
their
Bodies
as
with
their
Cloaths
;
The
newer
,
commonly
the
better
;
and
the
older
,
so
much
the
worse
.
A
little
evil
Communication
is
enough
to
ferment
the
greatest
Mass
of
good
manners
.
And
if
the
whole
World
does
lye
in
wickedness
,
(
as
St.
Iohn
affirms
it
does
,
)
how
can
we
look
to
be
the
purer
,
by
growing
old
and
decrepit
in
so
much
Dirt
?
no
,
the
longer
we
converse
with
Pitch
or
Birdlime
,
(
to
which
the
wickedness
of
the
World
may
very
happily
be
compar'd
)
It
is
by
so
much
the
harder
to
make
us
clean
.
Besides
,
we
ought
to
run
after
Christ
,
(
like
this
Inquirer
in
the
Text
,
)
not
go
to
him
like
a
Torpedo
,
as
if
we
did
not
affect
,
but
fear
him
;
or
tanquam
Bos
ad
Cer●ma
,
as
if
we
were
afraid
to
be
baited
by
him
.
But
now
the
younger
any
man
is
,
he
can
run
so
much
the
faster
;
whereas
grown
old
he
will
hardly
go
.
It
was
therefore
the
Blessing
of
God
to
Enoch
,
that
he
took
him
away
speedily
,
and
even
hasten'd
to
cut
him
off
,
to
the
end
that
wickedness
might
not
alter
his
Understanding
,
nor
deceipt
beguile
his
Soul
,
(
Wisd.
4.
11
,
14.
)
This
was
That
that
gave
occasion
to
the
young
mans
Inquiry
which
lyes
before
us
.
For
having
heard
our
Saviour
say
,
Suffer
little
Children
to
come
unto
me
,
for
of
such
is
the
Kingdom
of
God
,
(
v.
14.
)
And
that
no
man
shall
enter
into
the
Kingdom
of
God
,
unless
he
receive
it
as
a
little
Child
,
(
v.
15.
)
He
immediately
consider'd
within
himself
,
That
notwithstanding
he
was
hitherto
a
young
man
,
he
had
yet
outliv'd
his
harmless
Childhood
;
and
that
the
longer
he
should
live
,
the
farther
off
he
should
grow
from
a
little
Child
;
and
so
it
concern'd
him
very
nearly
(
even
before
he
grew
older
,
and
heap't
up
sins
as
well
as
years
,
)
to
address
himself
to
Christ
with
this
Petition
.
For
God's
sake
,
Master
,
resolve
me
one
Question
.
If
't
is
true
,
what
thou
say'st
,
That
little
Children
are
the
Inhabitants
of
which
the
Kingdom
of
God
is
more
especially
made
up
;
what
then
shall
I
do
,
who
am
no
little
Child
,
that
I
also
may
inherit
Eternal
Life
?
The
consideration
of
which
Example
ought
to
provoke
us
to
aemulation
,
and
to
be
prevalent
also
with
Us
,
to
remember
our
Redeemer
in
the
days
of
our
youth
,
whilst
we
have
had
but
a
little
Time
,
to
be
infected
with
a
sick
and
contagious
World
.
Again
the
younger
any
one
is
,
the
more
capable
he
is
of
a
deep
Impression
.
As
when
a
new
Vessel
is
season'd
with
this
or
that
Liquor
,
it
will
savour
of
it
the
longer
for
being
New
.
And
a
very
young
Tree
,
be
it
never
so
crooked
,
will
yet
be
made
to
grow
straight
;
but
if
an
old
Tree
is
crooked
,
it
is
incorrigible
;
neither
Industry
nor
Artifice
can
then
reform
it
.
So
if
a
man
is
well
principl'd
and
well
disposed
from
his
youth
,
or
suck
in
good
manners
almost
as
soon
as
he
does
his
Milk
,
Vertue
will
cleave
to
him
as
close
,
as
his
two
Essentials
;
't
will
be
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
Galen
elegantly
)
that
is
,
a
kind
of
acquired
Nature
.
But
he
who
is
an
old
Sinner
,
or
a
Sinner
in
Grain
,
will
find
it
as
difficult
not
to
be
so
,
as
for
a
Leopard
to
change
his
spots
,
or
a
Blackmore
his
skin
,
Jer.
13.
23.
Aegrius
ejicitur
▪
And
it
is
by
much
an
easier
thing
,
at
first
to
put
on
the
Armour
of
Light
,
than
at
last
to
cast
off
the
Works
of
Darkness
.
As
to
preserve
ones
health
is
easier
,
than
to
recover
it
when
it
is
lost
.
Remember
therefore
thy
Redeemer
in
the
days
of
thy
youth
,
whilst
yet
thou
hast
a
Remembrance
to
hold
him
in
;
lest
if
thou
wickedly
put
it
off
to
thy
days
of
Dotage
,
thou
forget
(
like
fat
Iesurun
)
the
God
that
made
thee
.
Lastly
the
younger
any
one
is
,
he
is
a
Sacrifie
the
fitter
for
God's
Acceptance
.
Of
all
the
fruits
of
the
Earth
,
before
the
Times
of
the
Law
,
He
did
require
for
his
Portion
,
the
first
and
choicest
.
Nor
would
he
have
any
thing
under
the
Law
,
but
what
was
clean
and
without
Blemish
.
So
he
expects
under
the
Gospel
,
that
we
should
give
him
still
the
best
,
of
whatsoever
we
have
,
or
are
.
And
to
answer
his
expectation
,
of
all
the
days
in
the
week
,
we
give
him
Sunday
,
which
is
the
First
.
Of
all
the
Hours
in
the
Day
,
we
ought
to
give
him
the
very
Morning
;
to
converse
with
him
betimes
,
before
our
spirits
are
taken
up
with
his
two
Grand
Rivals
,
The
choaking
Cares
,
and
bewitching
Pleasures
of
the
World
.
Thus
we
must
consecrate
our
Youth
and
our
Childhood
to
him
;
which
we
may
call
the
very
Morning
and
Dawning
of
our
Days
.
That
is
to
say
,
we
must
serve
him
with
the
Excellence
of
our
strength
;
whilst
we
are
fresh
and
florid
,
and
so
an
Oblation
the
worthier
of
him
.
What!
spend
the
Flower
of
our
Age
on
that
base
Triumvirate
,
The
World
,
the
Flesh
,
and
the
Devil
?
and
at
last
when
we
are
Wither'd
,
obtrude
our selves
upon
our
Maker
?
Shall
we
spend
on
God's
Enemies
the
Spring
and
April
of
our
Lives
,
when
our
Memories
and
our
Wits
are
fresh
as
Rose-buds
?
And
put
off
God
with
our
December
,
when
we
have
nothing
to
entertain
him
,
but
Frost
,
and
Snow
?
Nothing
but
Doatage
and
Forgetfulness
,
wherewith
to
make
an
Oblation
to
him
?
will
God
accept
of
That
putrid
Carkass
,
whose
Life
and
Beauty
hath
been
bestow'd
upon
the
Devil
?
or
when
the
World
and
the
Flesh
have
injoy'd
our
Kernel
,
How
can
we
think
that
our
Creator
will
be
contented
with
the
Shell
?
Admit
the
Case
were
our
own
,
and
that
the
wife
of
a
man's
Bosom
should
spend
her
youth
and
her
verdure
in
the
Love
of
strange
men
;
would
he
be
willing
to
receive
her
when
at
last
she
comes
to
him
both
halt
and
blind
?
or
what
would
we
think
of
that
man
,
who
having
invited
us
to
his
Table
,
should
take
the
Marrow
to
himself
,
and
humbly
present
us
with
the
Bone
?
or
give
the
Victuals
to
his
Dogs
,
and
leave
us
to
dine
upon
the
Platters
?
If
ye
offer
the
blind
for
Sacrifice
,
is
it
not
evil
(
saith
God
to
Israel
?
)
Or
if
ye
offer
the
lame
and
sick
,
is
it
not
evil
?
offer
it
now
unto
thy
Governour
,
will
he
be
pleased
with
thee
,
or
accept
thy
Person
,
saith
the
Lord
of
Hosts
?
'T
is
an
important
expostulation
,
in
the
First
of
Malachi
,
at
the
Eighth
Verse
.
Now
if
one
man
refuseth
such
an
offering
from
another
,
as
the
Offerer
knows
not
what
to
do
with
;
why
should
not
God
refuse
Us
,
when
we
refuse
coming
to
him
'till
old
and
ugly
?
that
is
to
say
,
'till
we
our selves
are
grown
such
Burdens
unto
our selves
,
as
we
know
not
what
to
do
with
?
It
is
not
likely
He
will
have
Us
,
if
we
will
not
have
Him
,
until
we
are
not
worth
having
.
If
we
will
not
both
love
him
,
and
obey
him
whilst
we
are
young
,
He
has
certainly
no
inducement
to
be
Amorous
of
us
when
we
are
old
;
when
we
are
worm-eaten
with
years
,
and
have
nothing
to
treat
him
with
,
but
Catarrhs
,
and
Tissicks
;
nothing
but
Rottenness
and
Stench
for
his
Entertainment
.
O
let
it
never
once
depart
out
of
our
Memories
and
our
Minds
,
that
[
*
](A54843-e101360-b)
*
Consule
Epistolam
Mariae
Cassobelitae
ad
Ignatium
,
ex
edit
.
Usserianâ
,
p.
76.
post
Append.
Ignatianam
.
Samuel
was
but
a
little
Child
,
when
yet
he
wore
a
Linnen
Ephod
,
and
spent
his
Time
in
the
Temple
;
as
being
to
his
God
such
a
perfect
Votary
,
that
even
his
actual
Living
in
,
was
a
real
forsaking
of
the
World
.
Remember
that
[
†
](A54843-e101490-b)
†
Vide
Basilium
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ubi
proponit
Danielem
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Daniel
was
but
a
Youth
,
and
yet
a
Prophet
of
the
most
High
.
That
David
was
but
a
Stripling
,
when
yet
he
had
a
mighty
Zeal
for
the
Lord
of
Hosts
.
That
Iohn
the
Baptist
,
from
his
Cradle
,
was
a
most
absolute
Recluse
.
That
Iohn
the
Evangelist
and
Divine
was
but
a
very
young
man
,
when
Grave
enough
for
an
Apostleship
,
and
for
the
privilege
to
lean
on
his
Saviour's
Bosom
.
That
King
Iosias
was
but
a
Child
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
Cassobelite
in
her
Epistle
to
Ignatius
,
)
when
yet
he
sought
after
the
God
of
his
Father
David
,
2
Chron.
34.
3.
That
Timothy
was
but
a
Youth
,
and
yet
a
Bishop
;
of
whom
St.
Paul
(
his
Ghostly
Father
)
gave
this
witness
to
the
World
,
That
he
had
known
the
Scriptures
even
from
a
Child
.
Inquire
we
therefore
with
the
Psalmist
,
Wherewithal
shall
a
young
man
cleanse
his
way
.
And
as
the
Votary
in
my
Text
went
running
to
Christ
whilst
he
was
young
,
so
let
us
also
go
running
to
him
,
whilst
we
are
able
to
run
apace
.
And
let
us
kneel
(
as
He
did
)
before
our
Knees
are
grown
stiff
.
And
having
kneeled
down
to
Christ
,
let
us
call
him
Good
Master
,
with
our
Inquirer
.
And
let
the
Subject
of
our
Inquiry
be
only
This
;
What
shall
we
do
that
we
may
be
sav'd
?
If
no
man
can
enter
into
the
Kingdom
of
Heaven
,
unless
it
be
as
a
little
Child
;
what
then
shall
We
do
,
who
are
stricken
in
years
,
and
have
long
since
outliv'd
our
littlechildhood
,
that
We
also
may
Inherit
Aeternal
Life
?
This
is
the
use
we
are
to
make
of
the
first
Qualification
of
our
Inquirer
,
and
These
are
the
Reasons
on
which
it
stands
.
Next
our
Rich
men
must
learn
,
from
the
example
of
this
Inquirer
,
that
the
greater
their
Riches
are
,
the
greater
Necessity
lyes
upon
them
to
fly
for
Sanctuary
to
Christ
.
It
being
as
difficult
for
a
Rich
man
to
enter
Heaven
,
as
for
a
Camel
to
find
a
passage
through
the
Eye
of
a
Needle
.
And
so
there
is
need
that
they
run
to
Christ
,
that
Christ
may
shew
them
the
Danger
of
being
Rich
,
and
by
his
Counsel
defend
them
from
it
.
That
he
may
teach
them
the
Christian
Method
,
whereby
they
may
safely
attain
to
Riches
,
or
how
they
may
honestly
possess
them
,
or
how
they
may
usefully
put
them
away
.
How
they
may
profitably
be
rid
of
those
pleasant
Enemies
;
unlade
themselves
of
such
heavy
thick
Clay
,
(
as
the
Prophet
calls
it
;
)
and
run
to
Christ
so
much
the
nimbler
,
for
being
light
;
for
being
emptied
and
disburden'd
of
so
much
white
and
red
Earth
.
How
they
may
reap
the
greater
Harvest
,
by
[
*
](A54843-e102500-b)
*
Eccles.
11.
1.
casting
their
Bread
upon
the
waters
;
How
they
may
make
themselves
Friends
of
the
Mammon
of
Unrighteousness
,
and
help
to
save
themselves
by
That
,
which
helps
to
damn
so
many
others
.
How
they
may
lay
up
a
Treasure
in
Heaven
,
and
provide
themselves
Bags
which
wax
not
old
,
where
the
Worm
of
Time
doth
not
corrupt
,
nor
the
Thief
of
Sequestration
break
through
and
steal
.
If
there
are
any
amongst
our selves
,
who
have
Riches
in
possession
,
either
dishonestly
acquir'd
,
or
uncharitably
kept
;
we
ought
to
start
away
from
them
,
like
a
man
who
unaware
hath
chanced
to
tread
upon
a
Serpent
;
and
to
fling
them
far
enough
from
us
,
like
the
Emperour
Sigismund
;
and
to
go
running
after
Christ
(
like
the
Rich
Votary
in
my
Text
,
)
saying
,
What
shall
we
do
who
are
men
of
great
Plenty
,
and
so
are
tempted
more
strongly
than
others
are
,
and
therefore
every
day
walk
in
greater
Ieopardy
of
our
Lives
)
;
We
for
whom
it
is
so
hard
to
enter
into
the
Kingdom
of
Heaven
,
even
as
hard
as
for
a
Camel
to
enter
through
a
Needle
's
Eye
,
)
what
shall
such
as
We
do
,
that
We
also
may
Inherit
Aeternal
Life
?
This
is
the
use
we
are
to
make
of
the
second
Qualification
of
our
Inquirer
,
and
This
is
chiefly
the
reason
on
which
't
is
built
.
Lastly
our
Great
men
must
learn
,
from
the
Example
of
This
Inquirer
,
to
lay
their
Greatness
at
Christ's
Feet
,
and
to
tread
it
under
their
own
.
Or
(
to
express
it
in
the
words
of
the
Son
of
Sirach
)
the
greater
he
is
,
to
humble
himself
so
much
the
more
,
Ecclus.
3.
18.
And
the
Reason
There
is
,
(
though
other
reasons
are
to
be
given
,
)
because
the
Mysteries
of
God
are
only
revealed
unto
the
Meek
,
(
v.
19.
)
The
humble
Soul
is
God's
Temple
,
if
not
his
Heaven
too
.
For
what
was
said
heretofore
by
the
Heathen
Oracle
in
Hierocles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
that
God
delights
himself
as
much
in
a
pious
Soul
,
as
to
dwell
between
The
Cherubim
in
Heaven
it self
,
]
may
be
evinced
to
be
True
from
out
the
Oracles
of
Iehovah
;
who
saith
by
the
Mouth
of
his
Prophet
Esa
,
that
the
man
upon
whom
he
delights
to
look
,
and
in
whom
he
is
pleas'd
to
dwell
,
is
the
man
of
a
poor
and
a
contrite
Spirit
,
who
even
trembles
at
his
word
.
And
what
said
St.
Paul
to
his
Corinthians
?
Ye
see
your
Calling
,
Brethren
,
how
that
not
many
Wise
men
after
the
Flesh
,
not
many
Mighty
,
not
many
Noble
men
are
called
;
But
the
foolish
,
and
base
,
and
despised
things
of
the
World
,
and
the
things
which
are
not
,
are
made
choice
of
by
God
,
to
bring
to
naught
things
that
are
:
and
that
as
for
other
,
so
for
This
reason
also
,
that
no
flesh
may
glory
in
His
presence
.
This
is
That
Nobleness
indeed
,
wherewith
the
Nobleness
of
the
World
cannot
be
worthy
to
be
compar'd
,
unless
as
the
Child
,
or
the
Parent
of
it
.
For
Secular
Nobleness
or
Nobility
,
(
consider'd
simply
,
and
in
it self
,
)
has
ever
been
reckon'd
to
arise
,
from
one
or
more
of
These
Three
Grounds
.
'T
is
either
merited
by
Prudence
,
(
Secular
Wisdom
,
and
Erudition
,
)
or
purchased
by
Wealth
,
or
earn'd
by
Courage
.
I
mean
the
Courage
which
is
exerted
in
a
generous
defense
of
ones
King
and
Country
▪
But
He
is
a
man
of
the
Noblest
Courage
,
who
is
afraid
of
the
fewest
Things
.
Only
afraid
of
an
impious
Act
;
or
indeed
afraid
of
Nothing
,
unless
of
not
fearing
God
.
The
vitious
Warrier
or
Dueller
,
who
seems
to
breath
nothing
but
Courage
,
(
such
Courage
as
is
common
to
the
stout
Horsman
with
his
Horse
,
when
carrying
Thunder
in
his
Throat
,
he
madly
rusheth
into
the
Battel
,
)
I
say
a
man
of
such
an
Animal
,
or
Brutal
Courage
,
who
will
rather
be
Damn'd
than
be
thought
a
Coward
,
is
yet
,
for
all
his
brave
Pretences
,
most
cowardly
afraid
of
Reproach
,
and
Obloquie
,
and
of
Twenty
other
objects
of
carnal
Fear
.
Whereas
a
man
that
fears
God
,
fears
nothing
else
:
fears
not
what
man
can
do
unto
him
,
(
Psal.
56.
11.
)
And
He
who
does
not
fear
God
,
is
not
a
Valiant
,
but
stupid
Sinner
.
To
meet
with
Nobleness
indeed
,
we
must
not
consult
the
Herald's
Book
,
unless
we
take
along
with
it
the
Book
of
The
Acts
of
the
Apostles
,
(
Chap.
17.
vers.
11.
)
where
the
People
of
Beroea
are
said
to
be
Nobler
than
those
of
Thessalonica
,
Not
because
they
were
descended
from
greater
Parents
,
nor
because
they
were
advanced
to
greater
Places
,
But
because
with
greater
readiness
they
heard
the
Word
of
God
preach't
;
that
is
,
because
they
were
meeker
,
and
of
more
Teachable
Dispositions
.
That
alone
is
true
Nobleness
,
which
is
sometimes
The
Daughter
,
and
still
the
Mother
of
Humility
.
That
't
is
sometimes
the
Daughter
,
is
very
evident
:
for
'T
was
the
Lowliness
of
Mary
which
made
her
the
Mother
of
our
Lord
.
And
so
when
Abigail
made
David
That
winning
Complement
from
the
heart
,
of
her
being
The
humble
Handmaid
to
wash
the
feet
of
the
Servants
of
her
Lord
,
Her
Humility
did
so
advance
her
in
David's
Mind
,
that
he
made
her
his
Queen
,
if
not
his
Mistress
.
The
King
was
so
captivated
and
charm'd
by
the
powerful
Magick
of
so
much
meekness
,
as
he
could
not
have
been
more
by
any
Philtrum
to
be
imagin'd
.
Thence
St.
Peter
thought
fit
to
call
it
,
The
Ornament
of
a
meek
and
a
quiet
spirit
;
as
being
That
that
does
dress
and
set
off
a
Beauty
,
more
than
any
Recommendations
of
Art
,
or
Nature
.
Nor
is
True
Nobleness
more
the
Daughter
,
than
't
is
the
Mother
of
Humility
.
For
as
the
Lowliness
of
Mary
made
her
the
Mother
of
our
Lord
,
so
she
was
much
the
more
lowly
for
That
Advancement
.
And
so
The
Ruler
in
the
Gospel
,
(
who
is
ennobl'd
by
Three
Evangelists
,
thô
nam'd
by
neither
,
)
the
fuller
he
was
of
worldly
Greatness
,
the
more
he
saw
it
did
concern
him
to
make
himself
little
before
The
Majesty
of
Christ
,
from
whom
he
was
to
seek
for
an
higher
Birth
and
Extraction
;
such
as
by
which
he
might
have
claim
to
an
Inheritance
of
Aeternity
,
which
is
not
competent
to
any
who
is
not
of
an
immortal
Race
;
nor
can
he
be
of
such
a
Race
,
unless
by
being
first
Regenerate
,
and
Born
of
God
:
and
to
be
qualified
for
That
,
he
must
humble
himself
as
a
little
Child
,
apt
to
learn
,
and
to
obey
,
meekly
submitting
unto
the
Rod
,
and
even
kissing
the
Hand
that
holds
it
.
Look
of
what
temper
an
earthly
Father
is
wont
to
find
his
little
Child
,
a
Child
that
trembles
at
every
Threat
,
and
is
easily
kept
in
awe
by
an
angry
Look
,
of
the
very
same
Temper
ought
Himself
also
to
be
,
in
respect
of
His
Father
who
is
in
Heaven
.
But
now
,
besides
the
single
Reason
which
has
been
given
by
Siracides
;
There
are
other
Reasons
assignable
,
why
the
greater
any
man
is
,
he
is
to
humble
himself
the
more
.
He
must
be
humbler
,
being
a
Master
,
than
whilst
he
was
yet
but
his
Master's
Man
.
Still
the
lower
,
for
being
High
.
And
because
to
some
Persons
This
may
seem
an
harsh
Paradox
,
or
at
least
an
hard
Saying
;
I
shall
attempt
to
make
it
easy
by
Three
Degrees
.
First
't
is
observable
in
Historians
and
Moral
Writers
,
that
such
as
are
rais'd
out
of
the
Dust
are
apt
to
prove
the
most
ingrateful
and
cruel
Tyrants
.
They
commonly
take
down
the
stairs
by
which
Themselves
were
taken
up
;
and
,
like
a
man
climbing
upon
a
Ladder
,
love
to
be
treading
under
their
feet
the
chiefest
means
of
their
Advancement
▪
Asperius
nihil
est
humili
cum
surgit
ad
altum
.
The
Fire
out
of
the
Bramble
affects
to
devour
the
lofty
Cedar
.
Thence
it
was
that
Pausanias
murder'd
King
Philip
,
to
be
talk't
of
.
And
't
was
Phocas
his
Sensuality
,
of
a
pitiful
common
Souldier
,
to
set
his
foot
upon
the
Neck
of
the
Great
Emperour
Mauritius
.
So
Charles
the
First
of
These
Realms
(
of
whom
the
World
was
not
worthy
)
was
not
only
sent
to
Heaven
by
some
of
the
vilest
of
all
his
Subjects
,
But
particularly
by
some
Himself
had
rais'd
out
of
the
Mire
.
And
if
these
things
are
so
,
that
They
are
aptest
to
be
debauch't
by
their
worldly
Greatness
,
whose
Greatness
steams
out
of
a
Dunghill
;
(
as
every
man's
does
if
he
be
traced
far
enough
back
,
)
it
follows
then
that
they
have
need
of
the
greater
Care
,
and
must
be
ply'd
with
the
stricter
Caveats
,
the
Greater
they
are
,
to
humble
themselves
so
much
the
more
,
because
they
are
Then
in
the
greatest
Danger
.
For
the
greater
any
one
is
,
by
so
much
the
greater
are
his
Temptations
:
and
to
be
safe
from
That
Artillery
,
he
stands
in
need
of
being
armed
with
greater
Meekness
.
The
more
St.
Paul
was
advanced
by
his
Abundance
of
Revelations
,
the
more
he
was
buffeted
by
Satan
,
and
by
Himself
too
.
For
he
did
Therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
beat
his
Body
black
and
blue
,
(
as
the
word
imports
,
)
that
,
by
Those
profitable
Severities
,
bring
it
into
Subjection
.
Again
,
the
Greater
any
man
is
,
the
more
Humility
does
become
him
.
It
sits
upon
him
so
much
the
better
,
with
the
more
loveliness
,
and
congruity
.
It
is
not
only
the
more
his
Duty
,
but
Honour
and
Ornament
to
be
humble
.
'T
is
a
Vertue
which
should
flow
from
a
Man
of
Grandeur
,
with
such
a
kind
of
Peculiarity
,
as
Munificence
ought
to
do
from
a
man
of
Wealth
.
For
He
who
is
flat
upon
the
Ground
can
no
more
prove
that
he
is
humble
,
than
He
who
lives
upon
Almes
,
that
he
is
liberally-minded
.
We
know
the
Taller
any
man
is
,
by
so
much
the
lower
he
has
to
stoop
:
whereas
the
Lowliness
of
a
Dwarf
,
is
not
his
Vertue
,
but
Stature
only
.
We
need
not
go
far
to
find
an
Instance
;
for
go
we
whither
we
will
,
it
will
find
out
us
.
How
many
are
there
who
do
not
scorn
to
beg
their
Bread
from
door
to
door
,
not
because
they
are
humble
,
but
shameless
Creatures
?
who
,
were
they
honourable
,
and
potent
,
would
quickly
shew
themselves
proud
,
and
oppressive
too
.
Vices
made
almost
invisible
in
the
necessitous
sort
of
men
,
not
for
want
of
a
Being
,
but
of
competent
Materials
,
to
set
them
forth
.
The
weaponless
Serpent
Epidaurus
,
though
much
more
harmless
,
may
yet
be
as
malitious
as
any
other
;
nor
is
't
a
commendable
Innocence
,
which
only
proceeds
from
a
want
of
Teeth
.
How
many
are
there
within
our
knowledge
whose
Backs
are
cloath'd
in
course
Russet
,
whilst
yet
their
Bloody-minded
Insides
are
lin'd
with
Scarlet
?
And
when
a
person
of
such
a
Frame
shall
be
reduced
by
some
Extremity
,
to
beg
an
Halfpenny
through
a
Grate
,
(
which
is
wont
to
be
said
of
the
Great
General
Bellizarius
,
)
That
is
only
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
lowness
of
Fortune
,
not
his
lowliness
of
Mind
.
It
's
true
indeed
,
an
humiliation
may
help
dispose
him
for
an
Humility
,
(
just
as
any
Sinners
Attrition
may
lead
the
way
to
Contrition
;
)
but
sure
I
am
that
the
Gymnosophists
,
who
were
tormented
by
Antiochus
,
were
no
whit
the
meeker
for
being
humbled
.
They
who
think
themselves
humble
,
because
they
see
themselves
low
,
(
and
not
for
any
other
more
solid
reason
,
)
do
not
know
their
own
Hearts
;
which
are
commonly
so
hidden
from
human
Eyes
,
as
hardly
ever
to
be
discern'd
,
till
they
are
placed
upon
a
Mountain
:
Let
that
Mountain
be
what
it
will
,
whether
of
Riches
,
or
Renown
,
or
of
worldly
Greatness
.
Almost
all
that
were
sick
came
to
Christ
for
a
Cure
;
And
(
as
They
at
least
thought
)
with
good
devotion
.
But
in
that
they
did
not
all
return
to
thank
him
,
they
shew'd
the
Principle
of
their
coming
to
have
been
nothing
but
their
Convenience
.
Had
the
Votary
in
my
Text
been
very
poor
and
contemptible
,
had
he
been
every
body's
Servant
by
being
in
every
body's
Debt
,
or
miserably
haunted
with
some
Disease
,
he
had
not
done
a
strange
Thing
in
seeking
Christ
upon
his
Knees
;
But
that
being
extremely
Rich
,
and
a
Ruler
too
,
and
in
the
Bravery
of
his
Youth
,
he
should
consider
Christ
so
much
,
and
himself
so
little
,
This
was
an
evidence
of
his
generous
and
noble
Meekness
.
And
Therefore
the
greater
thou
art
,
my
son
,
lessen
thy self
so
much
the
more
.
And
do
it
for
a
Third
Reason
,
which
ought
at
least
to
be
as
prevalent
as
Both
the
former
.
For
the
Greater
any
man
is
,
the
greater
Accompt
he
is
to
give
to
his
one
Great
Master
which
is
in
Heaven
;
that
is
,
to
a
Master
,
with
whom
there
is
not
Respect
of
Persons
.
In
the
Day
when
God
shall
judge
the
Secrets
of
men
by
Iesus
Christ
,
He
who
now
sits
in
State
and
Jurisdiction
upon
the
Bench
,
shall
stand
at
God's
just
and
impartial
Bar.
He
shall
be
called
to
a
Reck'ning
,
a
dreadful
Reck'ning
,
how
his
Talent
of
Authority
has
been
employ'd
,
and
what
Good
he
has
done
with
his
Jurisdiction
.
What
poor
Orphans
he
has
righted
;
what
Widows
Causes
he
has
pleaded
;
what
injur'd
Innocence
he
has
protected
;
what
Vertuous
Persons
he
has
incouraged
with
Rewards
;
what
vile
Offenders
he
has
discountenanced
and
punish't
;
what
Great
mens
oppressions
he
has
resisted
;
what
Rising
Mutinies
and
Rebellions
He
has
indeavoured
to
repress
.
For
a
man's
Honour
,
and
Authority
,
his
Power
,
and
Greatness
,
as
well
as
Wealth
,
are
things
of
which
he
must
give
Accompt
.
Thô
for
a
King
to
be
accomptable
to
any
Tribunal
upon
Earth
,
implies
indeed
a
Contradiction
,
yet
Kings
Themselves
do
stand
accomptable
to
God
,
even
for
their
high
Privilege
of
unaccomptableness
to
Men.
And
therefore
the
Greater
any
man
is
,
he
is
to
humble
himself
the
more
,
and
then
(
as
it
follows
in
the
Text
)
he
will
find
favour
of
the
Lord
.
This
is
the
use
we
are
to
make
of
the
Third
Qualification
of
our
Inquirer
;
and
These
especially
are
the
Reasons
inducing
to
it
.
But
now
the
Case
in
my
Text
is
one
of
the
strangest
we
ever
heard
of
.
For
would
we
not
think
it
exceeding
strange
,
if
the
chief
Magistrate
of
a
City
(
forgetting
the
Mace
that
is
born
before
him
)
should
run
to
meet
the
poorest
Cottager
,
and
throw
himself
down
upon
his
Knees
too
,
and
lifting
up
his
trembling
Hands
,
should
intreat
him
so
humbly
as
to
call
him
Master
,
and
so
earnestly
intreat
him
as
to
call
him
Good
Master
?
'T
is
true
that
Christ
was
no
Cottager
,
because
according
to
his
Manhood
He
was
very
much
poorer
,
as
having
not
where
to
lay
his
Head
.
Great
Possessions
,
and
was
a
Ruler
,
in
the
pride
and
glory
of
his
Youth
too
,
did
thus
come
running
after
Christ
;
and
kneeled
down
to
him
,
thô
in
the
Form
of
a
Servant
;
and
call'd
him
Master
,
thô
born
of
Mary
,
Spouse
to
Ioseph
the
Carpenter
.
As
if
through
That
Veil
of
the
Carpenter's
Son
,
he
had
had
an
Eye
of
Faith
to
see
The
Wisdom
of
the
Father
,
The
Son
of
That
Almighty
Architect
,
who
indeed
was
The
Builder
of
All
the
World
,
Heb.
11.
10.
This
Jewish
Convert
without
a
Name
hath
somewhat
more
strange
and
more
remarkable
in
his
Conversion
,
than
The
Iailour
of
Philippi
who
was
but
frighted
into
his
wits
,
and
sought
for
Salvation
in
that
Fright
only
;
and
rather
in
the
negative
,
than
positive
sense
of
that
word
.
For
That
which
He
sought
directly
,
was
a
Deliverance
out
of
his
Dangers
;
Not
an
Inheritance
of
Aeternity
,
but
only
an
Escape
from
the
Wrath
to
come
.
So
that
the
Quaerist
we
are
upon
,
is
more
Didactical
than
the
former
;
as
affording
us
many
more
,
and
more
Noble
Lessons
.
Three
whereof
we
have
had
already
.
And
Three
,
if
well
minded
,
are
enough
for
One
Lecture
;
as
,
if
slighted
,
they
are
too
many
.
And
therefore
the
Prospect
of
Life
Aeternal
,
which
is
a
very
great
Deep
,
(
enough
to
exercise
the
freshest
and
the
most
vigorous
of
our
Thoughts
,
)
is
the
fitter
to
be
reserved
for
another
Opportunity
.
THE
Excellent
Nature
OF
THE
INQUIRY
.
MARK
X.
17.
And
when
he
was
gone
forth
into
the
way
,
there
came
one
Running
,
and
kneeled
to
him
,
and
asked
him
,
Good
Master
,
what
shall
I
do
,
that
I
may
Inherit
Aeternal
Life
?
§
1.
HAving
done
with
the
Person
who
here
Inquires
,
and
dismiss't
the
Three
Lessons
arising
thence
,
together
with
the
Reasons
on
which
those
Lessons
were
chiefly
Grounded
;
I
am
in
order
to
proceed
to
the
second
General
observation
,
The
excellent
Nature
of
his
Inquiry
;
which
was
not
carnal
and
temporal
,
but
wholly
spiritual
and
eternal
.
He
did
not
ask
as
an
ordinary
Youth
,
what
he
should
do
that
he
might
compass
the
greatest
measure
of
Sensuality
?
nor
as
an
ordinary
Worldling
or
man
of
Wealth
,
what
he
should
do
that
he
might
purchase
the
greatest
Treasure
of
Gold
and
Silver
?
nor
as
an
ordinary
Ruler
,
what
he
should
do
that
he
might
climb
to
the
highest
Honour
upon
Earth
?
But
casting
These
Things
as
it
were
behind
his
Back
,
or
treading
them
down
under
his
Feet
,
he
was
intent
upon
Inquiring
,
as
no
ordinary
Christian
,
(
even
before
Christianity
had
got
its
Name
,
)
what
he
should
do
to
get
an
interest
and
share
in
Heaven
?
How
much
soever
he
did
abound
in
the
things
that
are
seen
,
which
are
temporal
;
He
wholly
directed
his
Ambition
to
the
things
that
are
not
seen
,
which
are
Eternal
.
As
the
faster
he
ran
to
salute
his
Master
,
by
so
much
the
better
he
was
in
Breath
;
so
the
Lower
he
kneeled
down
,
he
lifted
his
Thoughts
so
much
the
Higher
.
Being
mounted
on
the
wings
of
an
holy
Zeal
,
His
Soul
had
now
taken
a
nobler
Flight
,
than
to
Pearch
upon
any
thing
on
this
side
Heaven
.
As
if
he
had
lost
the
consideration
of
all
his
Secular
Concernments
,
such
as
Houses
and
Lands
,
Goods
and
good
Name
,
Wife
and
Children
,
if
he
had
any
,
and
other
things
here
below
,
All
the
subject
of
his
Inquiry
was
,
what
he
should
do
that
he
might
be
sav'd
?
not
only
saved
in
the
negative
,
but
in
the
positive
sense
of
that
word
.
Not
only
so
as
to
be
rescued
from
a
Bottomless
Lake
of
Fire
and
Brimstone
;
But
also
so
as
to
be
drown'd
or
swallowed
up
,
in
a
Boundless
Ocean
of
Bliss
and
Glory
.
Nothing
would
satisfie
him
but
Life
;
and
no
other
Life
than
one
Eternal
.
[
Good
Master
,
what
shall
I
do
,
that
I
may
Inherit
Eternal
Life
?
]
§
2.
From
him
therefore
let
us
learn
,
how
to
regulate
our
Ambitions
,
and
where
to
fasten
our
wild
Desires
.
We
ought
to
tread
upon
the
Glories
of
such
a
World
as
This
is
,
(
which
besides
that
't
is
a
perishing
and
fading
World
,
is
also
the
Instrument
of
Satan
whereby
to
betray
us
to
our
Destruction
,
)
and
level
the
Gaspings
of
our
Souls
at
Things
Invisible
and
Future
,
Things
expressed
to
us
in
Scripture
,
by
a
City
having
Foundations
,
Heb.
11.
10.
and
by
a
Kingdom
which
cannot
be
moved
,
Heb.
12.
28.
and
here
in
this
Text
,
by
Aeternal
Life
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
St.
Paul's
Precept
to
his
Colossians
,
Set
and
settle
your
affections
on
things
above
;
And
that
for
this
Reason
,
because
your
Christ
is
there
sitting
at
the
right
hand
of
God
.
Set
them
not
upon
the
Earth
,
For
Iesus
Christ
is
not
here
,
but
is
long
since
Risen
,
(
as
the
Angel
once
said
to
his
weak
Disciples
.
)
And
if
we
are
risen
together
with
Christ
,
let
's
make
it
appear
that
we
are
Risen
,
by
our
seeking
those
things
that
are
above
.
Since
we
were
born
out
of
due
time
to
injoy
the
wish
of
St.
Austin
,
by
seeing
our
Saviour
in
the
Flesh
;
let
us
look
for
him
where
he
is
,
and
at
least
behold
him
in
the
Spirit
.
Since
(
I
say
)
we
were
not
living
when
Christ
was
Conversant
upon
Earth
,
Let
us
redeem
the
whole
Time
by
a
Ghostly
Conversation
with
Christ
in
Heaven
.
He
who
desires
in
Curiosity
to
see
the
Pope
,
or
the
King
of
Spain
,
and
all
the
Rarities
to
be
met
with
throughout
their
Countries
,
will
inquire
(
as
he
is
going
)
which
is
the
ready
way
thither
;
and
(
Information
being
given
)
will
be
sure
to
take
the
way
which
leads
to
Italy
,
or
Castile
;
not
that
which
will
carry
him
either
to
Muscovy
,
or
Poland
.
After
the
very
same
manner
,
but
with
a
greater
force
of
reason
,
if
we
desire
either
in
kindness
,
or
in
a
Religious
Curiosity
,
to
have
a
sight
of
the
New
Ierusalem
,
praepared
as
a
Bride
adorned
for
her
Husband
,
of
which
we
hear
such
strange
things
from
the
Traunce
and
Rapture
of
St.
Paul
,
as
well
as
Psal.
87.
3.
De
Quâ
quid
dixerit
S.
Bernardus
,
videre
est
in
ipsius
libro
de
Animâ
,
c.
4.
p.
1053.
Rev.
21.
18
,
19
,
20
,
&c.
from
St.
Iohn
in
his
Revelations
,
where
for
want
of
a
better
and
a
more
lively
way
of
Comparison
,
he
is
contented
to
express
that
holy
City
by
things
so
cheap
and
so
homely
,
as
Gold
,
and
Crystal
,
and
Pearl
,
and
Saphir
,
and
Emerald
,
Chalcedony
and
Iaspar
,
Sardonyx
and
Chrysolite
,
Sardius
and
Topaz
,
Amethyst
Sun
and
Moon
,
but
)
of
God
and
the
Lamb
,
(
in
comparison
with
whom
the
Sun
and
Moon
are
nothing
more
,
than
as
a
Couple
of
Black
Spots
in
the
Face
of
Heaven
,
)
which
though
the
Richest
hypotyposis
St.
Iohn
could
make
of
his
Vision
,
and
exceedingly
beyond
the
goodliest
Things
that
are
visible
in
the
beautifullest
parts
of
the
neather
world
,
are
yet
incomparably
short
of
that
New
Ierusalem
which
is
above
;
If
we
long
to
be
fulfilling
our
double
Heat
and
Curiosity
,
the
one
proceeding
from
our
Youthfulness
,
and
the
other
from
our
Devotion
,
by
an
immediate
conversation
with
Adam
and
Eve
,
and
righteous
Abel
,
in
a
pleasanter
Paradise
than
that
of
Eden
;
by
keeping
Company
with
Noah
,
in
a
safer
Ark
;
with
Caleb
and
Ioshua
,
in
a
better
Canaan
;
with
David
and
Samuel
,
in
a
diviner
Sion
,
than
that
wherein
they
delighted
whilst
they
were
sojourning
here
below
;
If
we
desire
to
see
Lazarus
in
Abraham's
Bosom
,
or
in
what
kind
of
Robes
of
Bliss
and
Glory
that
noble
Army
of
Martyrs
is
now
apparell'd
,
of
whom
the
world
was
not
worthy
,
when
they
wander'd
about
in
Sheep-Skins
and
Goat-Skins
,
in
Dens
and
Desarts
,
being
destitute
,
afflicted
,
tormented
,
not
because
they
could
not
reach
,
but
would
not
accept
of
a
Deliverance
,
to
the
end
they
might
obtain
by
so
much
a
better
Resurrection
:
Or
if
we
desire
to
be
recovering
what
we
so
many
years
have
lost
,
our
dear
deceased
Friends
and
Parents
,
or
would
converse
with
those
Children
,
and
Children's
Children
,
which
(
by
a
Succession
of
Generations
)
will
descend
from
our
Bodies
when
we
shall
be
gather'd
to
our
Fathers
;
If
we
do
long
to
be
acquainted
with
those
obliging
and
friendly
Spirits
,
whom
we
deservedly
revere
as
our
Guardian
Angels
,
(
to
whom
the
Custody
and
Conduct
of
our
particular
Persons
is
peculiarly
committed
by
God
Almighty
;
)
and
would
receive
their
meanings
whilst
we
communicate
our
own
;
not
by
Language
,
but
Intuition
,
without
the
deceitful
and
poor
Assistance
of
such
articulate
and
successive
Discourse
as
Ours
;
Or
if
we
would
be
able
to
read
all
Hearts
without
the
detecting
of
any
Secrets
,
because
in
a
place
not
to
be
habited
by
Shame
,
or
Envy
,
or
private
Interest
;
If
we
think
it
a
fine
thing
to
have
the
wings
of
a
Cherub
(
not
only
of
a
Dove
,
which
was
the
subject
of
David's
wish
)
and
to
be
mounted
by
those
wings
to
such
an
exalted
kind
of
Zenith
,
or
height
of
Bliss
,
as
shall
lift
up
our
Souls
above
our
glorified
Bodies
;
whence
looking
down
upon
the
Sun
,
as
a
thing
exceedingly
below
us
,
we
shall
discern
the
very
Epicycle
,
by
which
he
moves
slowly
from
West
to
East
,
even
whilst
he
moves
swiftly
from
East
to
West
,
and
comprehend
all
Truths
,
without
the
Motherhood
,
and
Pregnancy
of
such
a
dull
thing
as
Time
,
(
which
yet
is
the
swiftest-wing'd
Flyer
on
this
side
Heaven
,
)
by
grasping
all
things
at
once
,
not
one
thing
first
,
and
then
another
:
In
De
Animarum
Inebriatione
,
vid.
S.
Bernard
.
de
Deo
Dilig
.
p.
953.
958.
&
super
Cant.
Serm.
54.
p.
728.
&
Gillebertum
super
Cant.
Serm.
41.
p.
1897.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Psal.
36.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
LXX
Interpretes
.
Inebriabuntur
ab
ubertate
Domus
tuae
.
Vulg.
Lat.
—
è
pinguedine
Domus
tuae
.
Versio
Interlin
.
Inebriabuntur
quasi
—
pinguedine
Benedictionis
Domus
tuae
.
Chald.
Paraph.
a
word
(
not
to
be
endless
in
this
beginning
of
my
Discourse
)
if
we
inwardly
do
pant
and
even
gasp
after
a
Day
,
when
fulfilling
at
once
the
Appetites
of
Grace
and
good
Nature
,
we
shall
be
able
to
conceive
,
and
hear
,
and
see
,
what
neither
Eye
hath
seen
,
nor
Ear
heard
,
nor
hath
ever
enter'd
into
the
Heart
of
man
to
conceive
;
when
we
shall
not
only
see
,
but
tast
of
Bliss
;
nor
only
tast
,
but
be
filled
with
it
;
nor
only
fill'd
,
but
overflown
;
nor
only
overflown
,
but
swallow'd
up
too
;
when
we
shall
drink
,
and
drink
deep
of
the
Waters
of
Joy
,
and
of
such
pure
Ioy
,
as
shall
not
be
mingl'd
with
any
Drop
either
of
Sorrow
,
or
Interruption
;
when
we
shall
be
as
't
were
inebriated
with
the
plenteousness
of
God's
house
(
as
the
Psalmist
in
his
Rapture
was
bold
to
speak
)
by
drinking
of
it
as
out
of
a
River
;
Or
(
to
express
it
in
plainer
Terms
)
when
our
Glory
shall
be
greater
than
the
greatest
Ambition
of
our
Desires
,
and
our
Ioys
far
more
than
our
hearts
can
hold
;
when
we
shall
be
giddy
(
as
't
were
)
with
happiness
,
and
drown'd
in
pleasures
;
shall
have
Raptures
,
and
Transports
,
and
Exiliencies
of
Spirit
,
more
than
David
himself
in
his
sacred
Ecstasie
,
by
which
was
drawn
from
him
that
strange
expression
;
And
very
much
greater
than
that
of
Esa
,
when
being
cast
into
a
Traunce
,
he
did
presentiate
to
himself
the
last
and
general
Resurrection
,
with
an
[
Awake
and
sing
ye
that
dwell
in
the
Dust
;
]
when
we
whose
Heads
do
now
ake
in
comprehending
and
grasping
the
shallowest
things
,
shall
happily
loose
all
our
Doubtings
into
the
clearest
Demonstration
,
our
Conjectures
into
Assurance
,
our
Expectations
into
Injoyment
,
and
Faith
it self
into
Experience
;
when
the
three
Triads
of
holy
Orders
which
make
up
the
Hierarchy
of
Heaven
,
of
which
it
is
said
by
the
Prophet
Daniel
,
A
fiery
stream
issued
out
,
and
came
forth
from
before
him
,
Thousand
Thousands
ministred
unto
him
,
ten
Thousand
times
ten
Thousand
stood
before
him
,
(
Dan.
7.
10.
)
shall
open
those
Books
whereout
the
Dead
are
to
be
judged
(
Rev.
20.
12.
)
And
when
with
them
the
holy
Elders
,
casting
their
Crowns
before
the
Throne
of
him
that
liveth
for
ever
and
ever
,
(
Rev.
4.
10.
)
shall
all
salute
us
,
and
bid
us
welcome
into
the
Ravishing
Converse
of
those
Glorious
Courtiers
;
when
that
Life
,
and
that
Eternity
,
which
in
my
Text
are
inquired
after
,
shall
not
only
present
themselves
with
their
Retinue
and
Attendants
unto
the
Faculties
of
our
Souls
,
but
shall
withal
take
up
their
Lodgings
in
our
glorified
Bodies
:
If
,
I
say
,
we
are
desirous
to
injoy
a
great
deal
more
than
we
are
here
ever
able
to
ask
or
think
,
even
all
that
we
can
,
and
that
we
cannot
imagin
;
And
would
meet
with
all
That
in
the
very
Life
,
whereof
the
Word
of
God
hath
given
us
but
a
very
faint
Picture
:
Then
whilst
others
,
like
Martha
,
are
busying
themselves
about
many
things
,
let
us
apply
our selves
(
with
Mary
)
to
the
one
thing
that
is
needful
:
Let
us
make
it
the
very
Centre
of
all
our
Projects
and
Designs
:
Let
our
Studies
and
Disputes
,
our
Aims
and
Ambitions
,
our
Controversies
and
Questions
end
all
in
This
,
[
Which
is
the
way
to
the
New
Ierusalem
?
And
what
shall
we
do
to
be
walking
in
it
?
Which
is
the
way
to
escape
a
Hell
?
And
what
must
we
do
to
obtain
a
Heaven
?
]
For
this
is
certainly
the
Scope
of
the
young
man's
Inquiry
we
have
in
hand
,
What
shall
I
do
,
that
I
may
Inherit
Aeternal
Life
?
§
.
3.
All
the
Kingdoms
of
the
Earth
can
neither
satisfie
,
nor
justifie
all
our
Appetites
and
Desires
.
But
the
Kingdom
of
Heaven
(
expressed
here
by
eternal
life
)
will
be
sure
to
do
Both.
For
if
we
are
Covetous
,
Here
are
Riches
to
make
it
lawful
.
If
we
are
Amorous
,
Here
is
Beauty
to
make
it
Vertuous
.
If
we
are
Ambitious
,
Here
is
Glory
to
make
it
Good
.
For
we
must
know
that
our
Affections
receive
their
Guilt
,
or
Vitiosity
,
not
from
their
strength
,
but
from
their
blindness
,
when
they
are
either
double-sighted
,
and
look
asquint
;
or
else
are
short-sighted
,
and
cannot
see
a
far
off
;
they
embrace
those
things
for
fair
or
pleasant
,
which
(
like
Ixion's
watery
Iuno
)
do
only
mock
them
with
their
Injoyment
.
Whereas
were
our
Affections
so
Eagle-sighted
,
as
to
see
through
the
Creatures
,
discerning
Happiness
in
its
Hypostasis
,
and
flying
at
it
where
it
is
,
our
only
fault
would
then
be
This
,
That
our
Ambition
is
too
low
,
and
our
Avarice
too
little
,
and
that
we
are
not
Amorous
enough
.
For
they
are
poor-spirited
persons
,
of
thick
Heads
and
narrow
Hearts
,
whose
thoughts
are
groveling
upon
the
Creature
,
and
aspiring
to
nothing
but
what
is
Finite
.
It
is
an
impotent
Ambition
,
a
feeble
Avarice
,
and
a
very
flat
Love
,
which
makes
a
stoop
at
such
low
Trifles
,
as
Crowns
and
Kingdoms
here
on
Earth
.
He
alone
is
of
a
Noble
and
erected
mind
,
who
can
say
,
and
say
heartily
,
(
with
Christ
to
Pilate
,
)
his
Kingdom
is
not
of
this
World
.
Alas
the
Kingdoms
here
Below
are
less
than
Grass-Hoppers
,
to
the
very
least
Mansion
in
the
Kingdom
of
Heaven
.
Nor
are
they
genuine
,
but
degenerate
and
bastard
Eagles
,
which
will
greedily
catch
at
such
little
Flies
.
The
Soul
of
man
was
created
for
the
highest
Purposes
and
Ends.
And
therefore
we
may
not
only
be
lawfully
,
but
even
dutifully
ambitious
,
provided
our
Ambitions
are
great
enough
,
and
every
whit
as
high
as
our
Soul's
Extraction
:
we
are
not
only
permitted
,
but
even
obliged
to
be
Covetous
,
upon
condition
that
it
be
but
of
solid
Riches
,
which
are
not
liable
to
Plunder
,
or
to
impairment
.
We
ought
in
Conscience
to
be
inamour'd
,
if
it
be
of
real
Beauty
,
and
not
of
that
which
depends
upon
human
Fansie
;
not
of
handsome
Dirt
,
or
well-complexion'd
Clay
;
not
of
Beauty
so
call'd
,
whose
Foundation
is
in
the
Dirt
,
which
saith
to
Corruption
,
Thou
art
my
Father
,
and
to
the
Worm
,
Thou
art
my
Mother
.
But
if
we
choose
a
right
object
,
like
the
Spouse
in
the
Canticles
,
we
shall
never
be
so
well
,
as
when
(
with
that
Spouse
)
sick
of
Love
.
For
our
Bowels
ought
to
yern
after
the
Bridegroom
of
our
Souls
;
we
ought
to
pant
after
Goodness
,
and
(
in
the
phrase
of
Espensaeus
)
to
[
*
](A54843-e110730-b)
*
Inter
Amoris
divini
Fructus
,
liquefactio
,
&
languor
enumerantur
.
Vide
Claud.
Espensaeum
de
triplici
languore
.
c.
1.
p.
976.
Etiam
Franco
.
Abbat
.
Affligeniensem
Tom.
2.
de
Gratiâ
Dei
.
De
Amore
quo
piae
Animae
Deum
prosequuntur
,
vide
Plotin
.
Enn.
1.
l.
6.
p.
56.
languish
after
him
who
is
the
Fountain
of
that
Goodness
,
and
so
to
thirst
after
that
Fountain
,
as
never
to
be
satisfied
'till
swallow'd
up
.
In
this
one
sense
the
Italian
Proverb
is
to
be
verified
,
Bello
fin
fà
chi
ben
amando
muore
.
He
makes
a
good
end
that
dyes
a
Lover
;
to
wit
a
Lover
of
Him
,
who
is
the
great
Lover
of
Souls
.
We
should
not
vouchsafe
to
love
our selves
,
unless
because
we
love
Him
,
or
because
he
loves
us
,
the
only
measure
of
loving
whom
is
to
love
him
without
measure
.
§
4.
Seeing
therefore
we
have
met
with
an
easy
way
,
whereby
to
bridle
a
Passion
,
and
at
the
same
time
to
let
it
loose
;
how
at
once
we
may
abjure
,
and
yet
injoy
our
Sensuality
;
or
(
to
speak
more
exactly
,
)
how
't
is
the
Duty
of
a
Christian
,
not
to
evacuate
,
not
to
invalidate
,
not
to
extenuate
his
Affections
,
but
only
to
regulate
and
to
direct
them
,
to
place
them
there
where
true
Injoyment
is
to
be
found
;
let
no
man
say
within
himself
,
what
shall
I
do
to
get
a
Fortune
,
to
raise
a
Family
,
to
erect
a
Temple
unto
Fame
?
what
shall
I
do
to
be
a
man
of
this
World
of
some
Authority
and
Power
,
able
to
mischief
or
to
oblige
,
to
beat
down
mine
Enemies
,
and
raise
my
Friends
?
what
shall
I
do
to
be
a
man
of
great
Knowledge
,
a
famous
Chymist
,
an
exact
Mathematician
,
a
remarkable
Lawyer
,
or
an
eminent
Divine
?
(
for
the
best
of
These
Inquiries
has
something
in
it
of
Carnality
;
)
But
let
every
man
say
within
Himself
,
[
what
shall
I
do
to
get
an
Interest
in
Jesus
Christ
?
and
to
be
sure
I
am
a
Member
,
not
only
of
his
Visible
,
but
of
his
Mystical
Body
?
what
shall
I
do
for
a
Demonstration
,
that
my
Faith
is
truly
such
as
does
work
by
Love
?
and
that
it
does
work
by
such
a
Love
,
as
does
bring
forth
obedience
to
the
Commandments
of
Christ
?
And
such
a
kind
of
obedience
,
as
Christ
will
graciously
accept
?
what
shall
I
do
that
I
may
repent
?
and
repent
in
such
a
manner
,
as
to
bring
forth
fruits
meet
for
Repentance
?
what
shall
I
do
to
see
the
secrets
of
my
Heart
?
and
to
know
by
some
Token
which
will
not
fail
me
,
whether
the
Good
which
I
do
is
well
enough
done
?
(
I
mean
well
enough
to
deserve
Acceptance
.
)
What
shall
I
do
whereby
to
work
out
mine
own
Salvation
,
and
yet
for
all
that
to
serve
my
God
without
fear
all
the
days
of
my
life
?
what
shall
I
do
whereby
to
make
my
Election
sure
,
and
to
make
my self
sure
of
my
Election
,
so
as
to
be
able
to
say
in
Truth
with
St.
Paul
,
Henceforth
is
laid
up
for
me
a
Crown
of
Righteousness
?
what
shall
I
do
,
or
what
shall
I
not
do
,
or
what
shall
I
suffer
either
for
doing
or
not
doing
,
that
by
distress
,
or
persecution
,
by
nakedness
,
or
famin
,
by
peril
,
or
sword
,
by
banishment
,
or
bonds
,
by
sickness
,
or
death
,
by
any
means
whatsoever
,
(
however
troublesom
,
or
costly
,
or
any
way
terrible
to
the
Flesh
,
)
I
may
but
finally
inherit
eternal
Life
?
§
5.
But
now
how
little
there
is
to
be
found
of
real
and
solid
Christianity
,
even
in
that
part
of
Christendom
where
Christ
and
his
Gospel
are
always
preach't
,
(
least
of
all
amongst
Them
who
are
the
great
Monopolizers
of
Life
Aeternal
,
)
't
will
not
be
difficult
to
guess
by
the
solemn
Theme
of
their
Inquiries
,
what
shall
we
eat
?
and
what
shall
we
drink
?
and
wherewithal
shall
we
be
cloath'd
?
which
shews
the
Zeal
and
the
Devotion
wherewith
they
Sacrifice
to
the
Flesh.
And
therefore
well
said
our
Saviour
(
to
shew
the
Religion
such
men
are
of
)
After
all
these
things
do
the
Gentiles
seek
,
(
Matth.
6.
25
)
Thereby
intimating
unto
us
,
That
Christians
must
seek
for
diviner
things
,
than
such
as
perish
in
the
using
;
for
in
the
seeking
of
such
as
these
,
they
do
not
differ
from
the
Gentiles
who
know
not
God
.
And
yet
if
we
look
upon
those
Professors
who
do
pretend
to
an
Inclosure
of
all
the
good
things
in
Heaven
,
we
may
observe
them
still
inclosing
as
many
good
things
as
they
can
on
Earth
too
.
It
is
enough
for
poor
Lazarus
,
to
have
his
Good
things
hereafter
;
And
enough
for
Rich
Dives
,
to
have
his
proportion
of
Good
things
here
;
But
the
good
men
I
speak
of
will
needs
be
happier
than
Lazarus
,
and
yet
much
richer
than
Dives
too
.
They
will
have
their
good
things
,
as
well
in
this
,
as
another
World
.
All
the
subject
of
their
Inquiry
,
is
not
how
to
be
better
than
other
men
,
in
Acts
of
Iustice
,
and
Works
of
Mercy
,
But
how
to
be
greater
and
more
regarded
,
which
is
call'd
a
being
better
in
point
of
Quality
,
and
Degree
.
And
after
these
very
things
do
the
Gentiles
seek
;
They
of
Iava
and
the
Molucco's
,
They
of
Tartary
,
and
China
;
whether
as
greedily
as
Christians
,
I
cannot
tell
.
But
our
Saviour
spake
only
of
Food
and
Rayment
,
as
of
things
which
the
Gentiles
are
wont
to
seek
.
And
well
it
were
for
Real
Christians
,
if
Nominal
Christians
would
seek
no
more
.
If
Food
and
Rayment
would
serve
the
turn
,
Christians
then
(
like
other
Creatures
)
might
quietly
live
by
one
another
.
But
it
seems
they
have
no
more
than
the
Name
of
Christians
,
who
chiefly
seek
(
with
the
Gentiles
)
the
low
concernments
of
the
Flesh.
For
as
many
as
are
Christians
in
very
good
earnest
,
will
bestow
themselves
in
seeking
the
Kingdom
of
God
,
and
the
Righteousness
thereof
,
supposing
such
things
as
These
will
be
added
to
the
rest
as
a
good
Appendix
.
Man
not
living
by
Bread
alone
,
as
our
Saviour
said
to
Satan
,
but
by
bread
as
it
is
blessed
by
the
good
Word
of
God
.
Nor
indeed
is
he
worthy
to
live
by
Bread
,
who
is
not
able
to
live
without
it
;
who
is
not
able
to
subsist
upon
better
things
.
When
we
reckon
Food
and
Rayment
among
the
Necessaries
of
Life
,
(
which
we
do
with
good
reason
)
we
only
speak
of
such
a
painful
and
dying
life
,
as
is
not
worthy
our
caring
for
,
unless
in
order
to
life
Aeternal
.
And
for
the
nourishing
of
That
,
the
very
famishing
of
the
Body
may
pass
for
[
*
](A54843-e112660-b)
*
Iejunium
animae
Alimentum
est
,
leves
ei
Pennas
producens
.
Bernard
.
food
unto
the
Soul
.
From
all
which
together
it
seems
to
follow
,
That
they
who
arrogate
to
themselves
,
not
only
the
greatest
both
Faith
and
Hope
,
but
the
perfectest
Assurance
of
life
Aeternal
,
do
prove
themselves
(
unaware
)
the
greatest
Infidels
in
the
World
;
whilst
neglecting
the
grand
Inquiry
they
ought
to
make
after
Heaven
,
they
let
the
Tide
of
their
Affections
run
out
wholly
upon
the
Earth
.
For
did
they
really
look
for
a
Day
of
Iudgment
,
as
much
as
they
do
for
an
Hour
of
Death
,
they
would
as
certainly
provide
against
the
one
,
as
commonly
they
do
against
the
other
.
They
would
take
as
much
Care
to
be
just
,
and
honest
,
as
universally
they
do
to
be
rich
or
healthful
.
And
make
as
much
of
their
Souls
by
Mortification
and
Self-denial
,
as
now
they
do
of
their
Bodies
by
a
plentiful
Injoyment
of
Creature-Comforts
.
'T
is
true
indeed
;
Life
Aeternal
is
a
thing
which
is
quickly
talk't
of
;
nor
are
there
any
so
uncivil
,
as
not
to
afford
it
a
friendly
mention
.
It
is
no
hard
thing
to
be
another
mans
flatterer
,
much
less
is
it
difficult
to
be
ones
own
.
To
be
secure
and
praesumptuous
,
is
cheap
,
and
easy
.
Yea
,
't
is
pleasant
to
flesh
and
blood
,
to
be
carnally
set
free
from
that
fear
and
trembling
,
wherewith
a
man
is
to
work
out
his
own
Salvation
.
Thence
it
is
that
we
abound
with
such
an
Herd
of
Fiduciaries
and
Solifidians
;
who
having
persuaded
themselves
to
fancy
,
that
Life
Eternal
is
a
thing
which
cannot
possibly
escape
them
,
and
that
all
the
next
world
is
irresistibly
their
own
;
They
think
they
have
nothing
to
do
in
This
,
but
to
make
a
Trial
,
whether
it
hath
not
been
decreed
,
that
all
shall
be
theirs
that
they
can
get
;
and
whether
it
hath
not
been
decreed
,
that
they
shall
get
all
they
try
for
;
and
whether
it
hath
not
been
decreed
,
that
they
shall
try
to
get
All.
When
men
are
season'd
with
such
a
Principle
,
they
cannot
think
it
concerns
them
to
give
all
Diligence
,
for
the
making
of
their
Calling
and
Election
sure
,
by
ceasing
to
do
evil
,
and
by
learning
to
do
well
;
or
by
adding
to
Faith
,
Vertue
,
and
one
Vertue
unto
another
.
But
supposing
their
Election
so
sure
already
,
as
to
be
pass't
the
possibility
of
being
miss't
;
It
is
natural
for
them
to
give
all
diligence
,
to
make
themselves
sure
of
somewhat
else
.
For
(
let
them
say
what
they
will
,
and
let
them
think
what
they
please
,
and
let
them
do
what
they
can
,
)
they
cannot
possibly
give
diligence
to
seek
a
thing
in
their
possession
,
or
to
secure
what
they
believe
it
is
impossible
for
them
to
lose
.
No
man
living
will
light
a
Candle
,
to
look
about
for
those
Eyes
which
he
believes
are
in
his
Head
;
nor
will
he
search
after
his
head
,
which
is
(
he
doubts
not
)
upon
his
shoulders
.
Our
Saviour's
two
Parables
of
the
lost
Sheep
and
the
lost
Groat
,
cannot
but
seem
an
arrant
Iargon
unto
a
man
of
such
Principles
as
now
I
speak
of
.
For
will
He
send
about
the
Country
,
to
find
a
Sheep
which
is
in
his
Fold
?
or
sweep
the
House
for
a
Groat
which
he
praesumes
is
in
his
Pocket
?
No
,
being
poyson'd
with
an
opinion
,
that
he
was
justified
from
Eternity
,
and
hath
Grace
irresistible
,
and
therefore
cannot
fall
totally
,
much
less
finally
from
Grace
;
he
will
esteem
it
a
thing
impertinent
for
a
man
of
his
Talents
,
to
be
so
anxious
as
to
Inquire
,
what
Good
things
he
ought
to
do
,
that
he
may
inherit
Eternal
Life
.
§
6.
The
great
unhappiness
of
it
is
,
(
what
I
am
sorry
I
have
reason
to
believe
I
say
truly
,
)
That
there
are
few
Congregations
,
wherein
there
are
not
such
Professors
as
now
I
speak
of
;
who
as
long
as
fermented
with
such
a
Leven
,
cannot
possibly
be
profited
by
all
our
Preaching
.
And
therefore
They
(
above
others
)
must
be
inform'd
,
That
by
the
Nature
of
our
Inquiries
,
we
ought
to
try
(
as
by
a
Touchstone
)
of
what
sort
we
are
;
whether
Silver
,
or
Alchymy
;
whether
true
and
solid
Gold
,
or
but
polished
Iron
with
double
Gilt.
By
this
we
may
explore
,
from
whence
we
came
,
and
whither
't
is
that
we
are
going
;
of
whom
we
are
,
and
whom
we
are
for
.
For
that
Saying
of
our
Saviour
,
Matth.
24.
28.
which
historically
refers
to
the
Roman
Army
,
Wheresoever
the
Carkass
is
,
there
the
Eagles
will
be
gathered
together
;
must
needs
be
applicable
and
true
in
This
sense
also
,
which
is
our
Saviour's
own
Sense
,
Luke
12.
34.
Where
your
Treasure
is
,
there
your
Heart
will
be
also
.
From
whence
it
follows
unavoidably
,
That
if
we
are
men
of
another
world
,
and
have
our
Treasure
laid
up
in
Heaven
;
we
shall
behave
our selves
as
Pilgrims
and
perfect
Sojourners
here
on
Earth
.
We
shall
be
commonly
looking
Upwards
,
with
our
Backs
upon
Egypt
,
and
our
Faces
towards
Canaan
.
Our
Souls
will
be
athirst
for
God
,
(
Psal.
42.
1
,
2
,
3.
)
our
Hearts
will
pant
after
Eternity
,
as
the
Hart
panteth
after
the
Water-Brooks
;
crying
out
with
holy
David
in
an
Exiliency
of
Spirit
,
O
when
shall
we
appear
before
the
Presence
of
God
?
How
low
soever
both
our
Bodies
and
Fortunes
are
,
our
Conversation
will
be
above
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
free
of
God's
City
.
Our
Hearts
will
evermore
be
There
,
unless
our
Treasure
is
somewhere
else
.
If
the
Kingdom
of
Heaven
is
that
Pearl
of
great
Price
,
to
which
our
Lord
in
his
Parable
thought
fit
to
liken
it
,
And
if
we
are
those
Merchants
that
traffick
for
it
,
we
cannot
choose
but
be
busy
in
our
Inquiries
after
the
Price
;
still
resolving
upon
the
Purchase
at
any
Rate
that
can
be
ask't
;
and
ever
asking
what
we
shall
give
,
or
(
as
here
)
what
we
shall
do
,
that
we
may
any
ways
inherit
Eternal
Life
.
So
it
follows
again
on
the
other
side
,
That
if
we
are
commonly
looking
downwards
,
and
behave
our selves
here
as
men
at
home
,
as
if
we
did
not
intend
any
farther
Iourney
;
If
the
Burden
of
our
Inquiries
is
such
as
This
,
[
What
shall
we
do
to
live
long
upon
the
Earth
,
and
not
see
the
Grave
?
or
what
shall
we
do
to
escape
going
to
Heaven
,
'till
such
time
as
we
are
pass't
the
pleasant
Injoyments
of
the
Earth
?
how
shall
we
put
the
evil
Day
afar
off
?
how
shall
we
be
saved
without
Repentance
,
or
repent
without
Amendment
,
or
amend
no
more
than
will
serve
our
turn
?
what
shall
we
do
to
be
good
enough
,
and
yet
no
better
than
needs
we
must
?
what
shall
we
do
to
serve
two
Masters
,
and
reconcile
the
two
Kingdoms
of
God
and
Mammon
?
and
so
confute
what
is
said
by
our
blessed
Saviour
in
the
Sixteenth
of
St.
Luke
?
what
for
a
Religion
wherein
to
live
with
most
pleasure
,
and
one
to
dye
in
with
greatest
safety
?
what
shall
we
do
to
live
the
Life
of
the
sensual'st
Epicure
,
and
yet
at
last
dye
the
Death
of
the
strictest
Saint
?
]
If
,
I
say
,
our
Affections
are
clinging
thus
unto
the
Earth
,
It
is
an
absolute
Demonstration
that
all
our
Treasure
is
here
below
,
and
that
we
are
men
of
the
present
world
,
in
whom
the
God
of
this
world
hath
blinded
the
minds
;
For
our
Saviour's
famous
Rule
is
at
once
of
universal
and
endless
Truth
,
Wheresoever
the
Carkass
is
,
there
the
Eagles
will
be
gathered
together
;
wheresoever
our
Treasure
is
,
there
our
Hearts
will
be
also
.
And
whither
our
Hearts
are
gone
before
,
(
the
Case
is
evident
and
clear
)
our
Tongues
and
our
Actions
will
follow
after
.
§
7.
Now
since
these
are
the
Inquiries
of
several
Seekers
;
to
wit
of
Them
who
do
affect
to
dwell
here
,
and
of
them
that
look
out
for
a
better
Country
,
that
is
an
heavenly
;
And
since
we
may
judge
by
their
Inquiries
,
to
which
kind
of
Master
they
do
belong
,
to
God
,
or
Mammon
;
'T
is
plain
the
Lesson
or
the
Use
we
are
to
take
from
it
is
This
,
that
when
we
find
our selves
beset
with
a
twofold
evil
,
the
one
of
Sin
,
and
the
other
of
Affliction
,
(
in
so
much
as
we
know
not
which
way
to
turn
,
there
being
on
the
right
hand
a
fear
of
Beggery
or
Disgrace
,
and
on
the
left
hand
a
fear
of
Hell
,
)
when
(
I
say
)
we
are
reduced
to
such
an
hard
pinch
of
our
Affairs
,
we
must
not
carnally
cast
about
,
and
tacitly
say
within
our selves
,
[
what
shall
we
do
to
keep
our
Livelyhoods
?
or
what
shall
we
do
to
hold
fast
our
Lives
?
]
But
what
shall
we
do
to
keep
a
good
Conscience
,
and
to
hold
fast
our
Integrity
?
And
since
't
is
nobler
to
be
led
by
the
hope
of
a
Reward
,
than
to
be
frighted
into
our
Duties
,
by
the
fear
of
being
punish't
if
we
neglect
them
;
let
us
not
ask
,
like
the
Children
of
Hagar
,
(
in
the
spirit
of
Bondage
which
is
unto
fear
,
)
what
shall
we
do
,
that
we
may
not
inherit
a
Death
Aeternal
;
But
as
the
Children
of
Sarah
,
(
in
the
spirit
of
Adoption
which
is
unto
hope
,
)
what
shall
we
do
,
that
we
may
inherit
Aeternal
Life
?
Which
Life
being
hid
with
Christ
in
God
,
(
as
St.
Paul
speaks
to
the
Colossians
,
)
for
God's
Him
who
hath
the
words
of
Eternal
Life
?
that
take
it
into
possession
?
There
is
no
other
Name
to
make
us
Inheritors
of
Eternity
,
but
only
the
Name
of
our
Lord
Iesus
Christ
,
Acts
4.
12.
And
considering
what
is
said
by
our
blessed
Saviour
,
That
This
(
and
this
only
)
is
Life
Eternal
,
to
know
the
only
true
God
,
[
with
a
practical
knowledge
]
and
Iesus
Christ
whom
he
hath
sent
,
(
John
17.
2.
)
we
should
religiously
resolve
,
not
to
know
any
thing
else
.
Not
(
I
mean
)
in
comparison
of
Iesus
Christ
and
him
crucified
;
nor
yet
to
any
other
end
,
than
to
serve
and
assist
us
in
that
one
knowledge
.
Look
what
carking
and
caring
any
Covetous
man
useth
to
get
his
wealth
;
look
what
industry
and
labour
an
Ambitious
man
useth
to
get
his
Honour
;
look
what
vigilance
and
solicitude
any
Amorous
man
useth
to
get
his
Idol
;
the
same
solicitude
and
diligence
is
each
Religious
man
to
use
,
for
the
getting
of
an
Interest
in
Iesus
Christ
.
Which
gives
me
a
passage
from
the
second
to
the
third
Observable
I
proposed
;
from
the
Nature
and
Quality
of
the
young
man's
Inquiry
,
to
the
condition
of
the
Oracle
inquired
of
.
As
he
sought
for
nothing
less
than
Eternal
Life
,
so
did
he
seek
it
from
Him
alone
,
who
is
the
way
to
that
Life
,
and
the
Life
it self
.
He
did
not
go
to
take
Advice
from
the
Witch
of
Endor
;
(
for
the
madness
of
Saul
had
made
him
wiser
,
or
more
at
least
in
his
wits
,
than
to
knock
at
Hell-door
for
the
way
to
Heaven
;
)
Nor
did
he
ask
of
Apollo
Pythius
,
or
go
to
Iupiter
Ammon
to
be
inform'd
about
the
way
to
Eternal
Life
;
(
for
all
the
Oracles
of
the
Heathen
were
put
to
silence
by
our
Messias
,
(
as
Plutarch
and
others
of
their
own
great
Writers
have
well
observ'd
)
and
should
they
speak
never
so
loudly
,
he
very
well
knew
they
could
not
teach
him
;
)
Nor
did
he
go
to
Aaron's
Ephod
,
to
ask
the
Urim
and
Thummim
about
the
means
of
his
Salvation
;
(
for
he
knew
that
That
Oracle
was
now
grown
Dimm
,
and
that
in
case
it
had
been
legible
,
it
could
not
help
him
;
)
Nor
did
he
betake
himself
to
Moses
,
the
Iewish
Law-giver
,
much
less
to
the
Scribes
,
the
learned
Interpreters
of
the
Law
;
(
for
he
found
Mysterious
Moses
had
still
a
Veil
upon
his
Face
,
which
the
Scribes
and
Pharisees
were
not
able
to
Remove
;
)
much
less
durst
he
go
to
the
Law
it self
for
a
Relief
;
there
being
nothing
more
plain
,
than
that
the
Law
worketh
wrath
:
sting
of
Death
is
Sin
,
so
the
strength
of
Sin
is
the
Law
,
(
1
Cor.
15.
56.
)
The
Law
does
thunder
out
a
Curse
,
as
well
as
a
Rigid
Obligation
,
(
the
one
from
Mount
Ebal
,
as
well
as
the
other
from
Mount
Sinai
,
)
upon
every
Soul
of
man
who
shall
but
fail
in
the
least
Iota
.
For
it
is
written
(
saith
St.
Paul
,
who
Cursed
is
every
one
that
continueth
not
in
all
things
which
are
written
in
the
Book
of
the
Law
to
do
them
.
Or
(
to
consider
it
yet
more
distinctly
)
admit
Aeternal
Life
had
been
expected
from
the
Law
by
this
Inquirer
,
yet
sure
it
may
sooner
be
ask't
than
answer'd
,
To
which
of
the
Laws
he
should
have
had
recourse
for
it
?
Certainly
not
to
the
Ceremonial
;
for
That
was
but
a
shadow
of
things
to
come
,
whereof
the
Body
is
Christ
,
(
Coloss.
2.
17.
)
The
very
Sacrifice
of
the
Law
was
not
able
to
expiate
,
but
only
to
commemorate
the
Peoples
Sins
,
(
Heb.
10.
3.
)
Therefore
in
vain
would
he
have
sought
to
the
Ceremonial
Law
:
And
as
vainly
to
the
Iudicial
;
For
that
was
a
Politick
Constitution
peculiar
only
to
the
Iews
,
and
reaching
no
farther
than
to
a
Civil
Iurisdiction
.
Much
less
yet
could
he
seek
to
the
Moral
Law
of
Moses
for
Life
Eternal
;
For
the
Moral
Law
exacted
so
Universal
an
obedience
,
and
also
denounced
so
great
a
Curse
(
as
I
said
before
)
on
the
least
omission
,
that
he
could
look
for
nothing
thence
but
the
justest
matter
of
Despair
.
For
first
our
Nature
is
so
corrupt
,
and
our
Persons
so
much
corrupter
,
since
our
having
found
out
many
Inventions
,
that
if
we
say
we
have
no
sin
,
we
deceive
our selves
,
and
the
Truth
is
not
in
us
,
(
1
John
1.
8.
)
And
secondly
if
Righteousness
come
by
the
Law
,
then
is
Christ
dead
in
vain
,
(
Gal.
2.
21.
)
What
then
remain'd
to
this
inquisitive
Iew
,
but
that
the
Law
should
be
his
Schoolmaster
to
bring
him
unto
Christ
?
(
Gal.
3.
24.
)
The
Law
being
adapted
by
the
infinite
Wisdom
of
God's
oeconomy
,
either
to
lead
or
to
drive
him
thither
.
For
requiring
more
from
him
than
he
was
able
to
perform
,
and
yet
denouncing
a
Curse
on
his
Non-Performance
,
it
could
not
but
make
him
stand
affrighted
at
the
ugly
Condition
he
was
in
;
I
mean
his
desperate
Impossibility
of
ever
attaining
to
Life
Eternal
,
by
the
meer
perfection
of
his
obedience
.
Hence
he
saw
it
concern'd
him
to
seek
somewhere
else
.
He
found
it
clear
by
Demonstration
,
(
and
by
the
woful
Demonstration
of
sad
Experience
,
)
he
stood
in
need
of
a
Saviour
,
and
of
such
a
Saviour
too
,
as
might
deliver
him
from
the
Curse
and
from
the
Rigour
of
the
Law
,
by
being
made
both
a
Curse
and
a
Ransom
for
him
.
Again
he
saw
both
by
the
Doctrins
,
and
by
the
Miracles
of
Christ
,
that
He
was
most
likely
to
be
That
Saviour
;
to
wit
a
Saviour
from
whom
he
was
to
look
for
such
a
Clue
,
as
might
be
able
to
conduct
him
out
of
the
Labyrinth
he
was
in
.
And
therefore
just
as
this
Saviour
was
gone
forth
into
the
way
,
This
kind
of
Neophyte
in
my
Text
came
running
to
him
,
and
asked
him
,
(
meekly
kneeling
upon
his
Knees
,
)
Good
Master
,
what
shall
I
do
,
that
I
may
inherit
Eternal
Life
?
Now
if
Christ
was
His
Oracle
who
only
liv'd
under
the
Law
,
How
much
more
must
he
be
ours
,
who
were
born
and
bred
under
the
Gospel
?
Shall
men
of
our
Dignity
and
Profession
,
of
our
Proficiency
and
Growth
in
the
School
of
Christ
,
(
an
holy
Generation
,
a
Royal
Priesthood
,
a
Peculiar
People
,
)
shall
such
as
We
go
in
Inquest
of
Life
Eternal
,
to
such
deceivable
Oracles
,
as
either
Zuinglius
,
or
Calvin
,
Piscator
,
or
Erastus
,
or
Iohn
of
Leyden
?
to
the
Sepulchres
of
Martyrs
,
to
the
Discipline
of
Monasteries
,
to
daily
Ave
Maries
and
Masses
,
to
Papal
Indulgences
or
Bulls
,
or
to
the
outward
Scarrifications
and
Buffettings
of
the
Flesh
?
shall
we
lean
upon
such
Reeds
as
will
but
run
through
our
Elbows
?
or
shall
we
inlighten
our selves
by
Candles
,
when
behold
the
Sun
of
Righteousness
is
long
since
Risen
in
our
Horizon
?
or
to
fly
for
Refuge
to
the
Saints
,
when
behold
a
Saviour
?
Christ
is
called
very
fitly
the
Sun
of
Righteousness
,
(
Mal.
4.
2.
)
to
whom
the
Apostles
are
but
as
Stars
in
the
Firmament
of
the
Gospel
,
which
only
shine
forth
with
a
borrowed
light
,
and
have
no
other
brightness
than
what
He
lends
them
.
Now
all
the
Stars
in
the
Firmament
cannot
make
up
one
Sun
,
or
afford
us
one
Day
without
his
Presence
.
Just
so
All
the
learned
and
the
good
men
on
Earth
,
All
the
Angels
&
Saints
in
Heaven
cannot
make
up
one
Saviour
,
(
or
but
light
us
the
way
to
Eternal
Life
)
without
the
Influence
and
Lustre
of
Jesus
Christ
.
Iairus
,
a
Ruler
of
the
Synagogue
,
a
man
that
wanted
no
worldly
means
whereby
to
Cure
his
only
Daughter
,
did
yet
despair
of
her
Recovery
,
until
he
fell
down
at
the
Feet
of
Christ
,
(
Luke
8.
41.
)
And
so
the
Woman
who
had
been
sick
of
a
bloody
Flux
no
less
than
twelve
years
together
,
and
had
spent
all
she
had
in
Physicians
Fees
,
was
not
the
better
but
the
worse
,
until
she
crowded
towards
Christ
,
and
touch't
the
Hemm
of
his
Garment
,
(
Luke
8.
43.
)
That
we
are
every
one
sick
of
a
bloody
Flux
too
,
appears
by
our
scarlet
and
crimson
Sins
.
Which
Flux
and
Fountain
of
our
Sins
can
never
possibly
be
cur'd
,
unless
by
Him
who
is
the
Fountain
for
Sin
and
for
Uncleanness
,
(
Zach.
13.
1.
)
For
as
Red
wine
is
good
for
a
bloody
Flux
in
the
Body
,
so
is
That
which
gushed
out
of
our
Saviour's
Body
,
who
called
himself
The
True
Vine
,
the
only
Good
thing
for
this
Disease
in
the
Soul
.
And
of
this
Wine
we
drink
in
the
Cup
of
Blessing
which
we
Bless
,
in
the
Sacrament
of
the
Body
and
Blood
of
Christ
.
To
him
alone
must
we
fly
as
to
the
Physician
of
our
Souls
;
who
saith
to
us
under
the
Gospel
,
as
once
to
Israel
under
the
Law
,
I
am
the
Lord
God
that
healeth
thee
,
Exod.
15.
26.
He
alone
(
saith
St.
Peter
)
is
the
Head-stone
of
the
Corner
,
nor
is
there
Salvation
in
any
other
,
(
Acts
4.
11
,
12.
)
It
pleased
the
Father
,
that
in
him
should
all
Fulness
dwell
,
(
Coloss.
1.
19
)
And
of
his
Fulness
have
all
we
received
Grace
for
Grace
,
(
John
1.
16.
)
All
things
necessary
to
life
,
and
to
life
Eternal
,
are
delivered
to
him
of
the
Father
,
(
Matth.
11.
27.
)
And
this
't
will
be
easy
out
of
Scripture
,
(
for
I
am
speaking
to
Believers
,
I
should
not
else
produce
a
Text
,
)
to
make
apparent
by
an
Induction
.
For
first
if
we
are
hungry
,
He
alone
is
the
Bread
of
Life
,
which
whoso
eateth
shall
live
for
ever
,
(
John
6.
58.
)
Next
if
we
are
thirsty
,
He
alone
is
the
living
Water
,
which
whoso
drinketh
shall
never
thirst
,
(
John
4.
13.
)
Thirdly
if
we
are
foul
,
He
alone
has
that
Blood
by
which
we
may
be
cleansed
from
all
our
Sins
,
(
1
John
1.
7.
)
Fourthly
if
we
are
foolish
,
He
is
the
Wisdom
of
the
Father
,
who
hath
laid
up
in
Him
all
the
Treasures
of
Knowledge
,
(
Coloss.
2.
3.
)
He
is
Doctor
Catholicus
,
and
only
He.
For
when
he
was
transfigur'd
upon
Mount
Tabor
,
a
bright
Cloud
overshadow'd
him
,
and
behold
a
voice
out
of
the
Cloud
,
This
is
my
beloved
Son
,
Hunc
Audite
,
Hear
Him
,
(
Matth.
17.
15.
)
It
is
the
Top
of
that
Wisdom
which
we
are
capable
of
on
Earth
,
to
sit
with
Mary
at
his
Feet
,
and
to
hear
his
Word
,
(
Luke
10.
39
,
42.
)
Fifthly
if
we
inquire
for
the
only
true
way
,
which
leadeth
unto
life
,
and
to
life
Eternal
,
He
alone
is
the
Way
,
the
Truth
,
and
the
Life
,
(
John
14.
6.
)
Are
we
affrighted
at
the
Law
?
He
alone
hath
redeemed
us
from
the
Curse
of
the
Law
,
being
made
a
Curse
for
us
,
(
Gal.
3.
13.
)
In
a
word
:
He
is
the
true
Noah's
Ark
,
whereby
to
escape
the
Inundations
of
Sin
and
Hell
.
He
hath
broken
the
Ice
,
and
made
way
for
us
,
that
we
may
enter
into
the
Gate
,
(
Micah
2.
13.
)
He
is
our
Ionathan
after
the
Spirit
,
who
first
hath
scaled
in
his
Person
the
heavenly
Mountain
,
that
we
the
Bearers
of
his
Armour
may
follow
after
,
(
1
Sam.
14.
1.
)
The
Ministration
of
his
Word
is
the
Spiritual
Chariot
,
by
which
he
carries
us
with
himself
into
the
outward
Court
of
the
Temple
,
and
thence
at
last
within
the
Veil
into
the
Sanctum
Sanctorum
.
He
alone
is
the
Gate
both
of
Grace
and
Salvation
;
None
can
go
unto
the
Father
,
unless
by
Him
,
(
John
14.
6.
)
He
alone
is
the
Iacob's
Ladder
,
whose
Top
reacheth
into
the
Heavens
;
that
is
to
say
the
True
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
which
as
by
a
Bridge
,
or
Isthmus
,
Heaven
and
Earth
are
tyed
together
;
Angels
and
Men
pass
to
and
fro
;
Angels
to
Men
,
and
Men
to
Angels
.
By
Him
hath
the
Father
reconciled
all
things
unto
Himself
,
(
Coloss.
1.
20.
)
He
it
is
that
invites
us
,
when
we
are
weary
and
heavy
laden
,
to
come
unto
him
for
a
Refreshment
,
(
Matth.
11
28.
)
From
Him
the
Spirit
and
the
Bride
say
,
Come
:
And
let
him
that
heareth
say
,
Come
.
And
let
him
that
is
athirst
,
Come
.
And
whosoever
will
,
let
him
come
and
take
freely
of
the
water
of
life
,
(
Rev.
22.
17.
)
All
which
being
consider'd
,
we
thus
may
Argue
within
our selves
.
If
the
great
Queen
of
Shebah
did
choose
to
take
so
long
a
Iourney
as
from
Shebah
to
Ierusalem
,
and
all
to
hear
a
wise
man
speak
,
(
Matth.
12.
42.
)
Or
if
Socrates
,
though
an
Heathen
,
was
such
a
Lover
of
Wisdom
,
as
to
travel
for
his
Improvement
through
several
Countries
,
and
put
himself
to
learn
of
every
great
Master
that
he
could
hear
of
;
with
how
much
a
greater
force
of
reason
should
we
travel
far
and
near
to
find
out
the
Wisdom
of
the
Father
?
to
learn
of
that
Good
,
as
well
as
Great
Master
,
who
alone
hath
the
words
of
Eternal
Life
?
But
some
perhaps
may
here
object
,
That
the
Man
in
the
Text
met
with
Christ
in
the
way
,
whilst
here
on
Earth
.
How
shall
we
find
him
out
since
his
Ascension
into
Heaven
?
The
Psalmist
tells
us
He
is
in
Heaven
,
and
in
Hell
too
.
If
we
go
up
into
Heaven
,
he
is
there
;
And
if
we
go
down
into
Hell
,
he
is
there
also
.
But
to
Heaven
we
cannot
,
and
to
Hell
we
dare
not
go
.
To
which
the
Answer
is
very
obvious
.
That
if
Christ
is
in
Hell
,
because
he
is
every
where
,
by
the
necessity
of
his
Godhead
;
he
is
by
consequence
here
on
Earth
too
,
for
the
very
same
reason
.
And
that
we
may
not
say
with
Seneca
,
[
Qui
ubique
,
nusquam
,
]
that
he
who
is
every
where
is
no
where
,
for
that
he
is
every
where
invisible
,
and
so
as
difficultly
found
as
if
he
were
not
;
The
Righteousness
which
is
of
Faith
speaketh
on
this
wise
,
Say
not
in
thine
heart
,
who
shall
ascend
into
Heaven
?
(
that
is
to
bring
Christ
down
from
above
)
Or
who
shall
descend
into
the
Deep
?
(
that
is
to
bring
up
Christ
again
from
the
Dead
,
)
For
Christ
in
his
word
,
is
very
nigh
thee
,
even
in
thy
Mouth
,
and
in
thine
Heart
,
that
is
,
the
word
of
Faith
which
we
preach
.
We
need
not
go
to
Compostella
,
or
travel
in
Pilgrimage
to
other
places
,
where
they
pretend
at
least
to
shew
us
his
Seamless
Coat
,
and
his
Cross
,
and
his
Crown
of
Thorns
.
We
need
go
no
farther
than
to
his
Word
,
and
his
Sacraments
,
his
Ministers
,
and
his
Members
.
And
having
thus
found
him
out
,
we
must
not
content
our selves
,
with
Herod
,
to
gaze
upon
him
in
Curiosity
;
but
,
with
Zachaeus
,
out
of
Devotion
.
Nor
must
we
grow
old
in
our
setting
out
,
but
rather
hasten
to
him
betimes
,
and
as
fast
as
we
can
run
too
,
And
as
humbly
as
it
is
possible
we
must
go
kneeling
to
him
,
and
ask
him
,
Good
Master
,
what
shall
we
do
?
or
with
the
Disciples
upon
the
Sea
,
Master
,
Master
,
we
perish
.
That
is
,
we
perish
of
our selves
,
without
thy
stretched
out
Hand
to
support
and
save
us
.
And
therefore
lift
we
up
our
voices
,
with
those
Ten
Lepers
in
the
way
,
Iesus
Master
,
have
Mercy
on
us
.
For
have
Mercy
on
us
,
unless
we
have
mercy
upon
our selves
,
that
is
to
say
,
unless
we
take
him
upon
his
own
most
righteous
Terms
;
not
only
as
a
Iesus
who
came
to
save
us
,
but
withal
as
a
Master
,
who
does
expect
to
be
served
by
us
.
And
this
does
lead
me
to
consider
the
Compellation
of
our
Inquirer
,
concerning
which
I
shall
discourse
upon
the
next
Opportunity
.
Now
to
the
King
Eternal
,
Immortal
,
Invisible
,
the
only
wise
God
,
be
Honour
and
Glory
for
ever
and
ever
.
THE
Goodness
of
Christ
AS
A
LEGISLATOR
.
MARK
X.
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Good
Master
,
what
shall
I
do
,
that
I
may
Inherit
Aeternal
Life
?
§
1.
HAving
done
with
the
Person
who
here
inquires
,
and
with
the
excellent
Nature
of
his
Inquiry
,
and
with
the
only
true
Oracle
inquired
of
;
It
now
remains
that
I
proceed
to
the
significant
Compellation
,
wherewith
the
Person
who
here
inquires
,
praepares
the
way
to
his
Inquiry
.
The
Compellation
(
as
hath
been
said
)
does
consist
of
two
Parts
;
first
the
Subject
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Master
;
next
the
Adjunct
or
Qualification
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Good
.
§
2.
From
the
first
being
compared
with
the
matter
of
the
Question
,
(
that
is
to
say
,
with
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
't
is
very
obvious
to
draw
forth
this
Doctrinal
Proposition
.
That
the
Son
of
God
Incarnate
,
who
at
present
is
our
Advocate
,
and
will
hereafter
be
our
Iudge
,
and
who
purposely
came
to
save
us
from
the
Tyranny
of
our
Sins
,
is
not
only
a
Saviour
to
offer
Promises
to
our
Faith
,
but
also
a
Master
to
exact
Obedience
to
his
Commands
.
We
must
not
only
believe
him
,
which
is
but
to
have
him
in
our
Brains
;
nor
must
we
only
confess
him
,
which
is
but
to
have
him
in
our
Mouths
;
no
nor
must
we
only
love
him
,
which
(
were
it
possible
to
be
done
)
were
only
to
have
him
in
our
hearts
;
But
farther
yet
we
must
Obey
him
and
do
him
Service
,
which
is
to
have
him
in
our
Hands
and
our
Actions
too
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Master
,
what
shall
I
do
?
§
3.
A
Proposition
of
such
Importance
to
all
that
are
Candidates
for
Heaven
,
and
solicitous
for
the
way
which
will
lead
us
thither
;
that
truly
a
Sermon
on
such
a
Subject
should
be
as
long
as
a
man's
life
.
We
cannot
touch
on
that
string
either
too
often
,
or
too
much
,
by
which
we
are
taught
to
bear
a
part
in
the
Quire
of
Heaven
.
And
therefore
if
at
present
I
only
touch
upon
it
in
short
,
I
would
be
known
so
to
do
for
these
two
Reasons
.
First
because
I
must
consider
it
in
the
second
Doctrinal
Proposition
,
(
it
being
impossible
to
consider
that
Christ
is
a
Good
Master
,
and
not
to
consider
at
the
same
time
that
he
is
a
Master
;
)
Next
because
I
shall
resume
it
upon
a
sitter
passage
of
Scripture
,
which
I
shall
handle
either
in
this
,
or
in
a
Neighbouring
Congregation
.
§
4.
It
shall
therefore
suffice
me
to
say
at
present
,
That
almost
All
the
Appellatives
which
are
any
where
given
to
Christ
in
Scripture
,
do
either
express
or
imply
his
Empire
.
He
is
A
Prince
in
the
Prophet
Esa
,
and
has
a
Government
on
his
shoulders
;
A
Ruler
in
Micah
;
A
Sun
of
Righteousness
in
Malachi
.
the
Captain
of
our
Salvation
;
As
the
Sheep
of
his
Pasture
,
he
is
our
Shepherd
;
As
fellow
Members
of
a
Body
,
he
is
our
Head
.
He
is
a
King
and
a
Lord
in
the
Revelations
.
Nor
is
he
only
as
other
Kings
,
The
Lord
's
Anointed
,
or
The
Lord
's
Christ
;
But
by
way
of
Supereminence
,
Christ
the
Lord
.
[
*
](A54843-e121400-b)
*
Acts
3.
15.
The
Lord
of
Life
he
is
in
one
place
;
and
The
[
†
](A54843-e121430-b)
†
1
Cor.
2.
8.
Lord
of
Glory
in
another
.
Every
Tongue
must
confess
that
Iesus
Christ
is
THE
Lord
,
(
Phil.
2.
11.
)
§
5.
Farther
yet
,
he
is
a
Lawgiver
,
as
well
as
a
Lord
.
For
so
we
read
in
two
Prophets
,
(
who
plainly
speak
it
of
our
Messias
,
)
Out
of
shall
go
forth
a
Law
,
(
Isa.
2.
3.
Mic.
4.
2.
)
and
our
Apostle
tells
us
expresly
,
That
however
we
are
free
from
the
Law
of
Moses
,
yet
still
we
are
under
the
Law
to
Christ
,
(
1
Cor.
9.
21.
)
To
understand
which
the
better
,
we
must
know
the
Moral
Law
imports
a
threefold
Obligation
.
One
,
as
being
the
Law
of
Nature
;
And
so
't
is
obliging
to
all
Mankind
.
Another
,
as
being
the
Law
of
Moses
;
And
so
't
is
obliging
in
special
manner
unto
the
Iews
.
A
third
,
as
being
the
Law
of
Christ
;
And
so
't
is
obliging
unto
as
many
,
as
do
call
upon
the
Name
of
our
Lord
Jesus
Christ
.
Who
did
not
come
to
make
the
Law
of
none
effect
through
Faith
,
(
As
many
thought
in
St.
Paul's
Days
,
and
more
in
Ours
,
)
but
by
Faith
to
establish
the
Law
,
Rom.
3.
31.
That
't
is
indeed
the
Law
of
Christ
,
and
the
Law
to
be
fulfill'd
,
is
very
evident
from
the
words
of
St.
Paul
to
the
Galatians
,
Bear
ye
one
anothers
Burdens
,
and
so
fulfil
the
Law
of
Christ
,
(
Gal.
6.
2.
)
§
6.
Thus
we
see
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
here
relates
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
meant
a
Master
to
Command
,
as
well
as
Teach
.
For
Moses
himself
was
somewhat
more
than
a
Teaching
Master
,
who
yet
did
humbly
submit
and
do
obeysance
unto
Christ
;
As
when
a
King
enters
a
City
,
The
Maior
of
the
Town
yields
up
his
Mace
.
Moses
verily
was
faithful
in
all
his
house
as
a
Servant
;
But
Christ
as
a
Son
,
and
as
a
Son
over
his
own
house
,
whose
house
are
we
,
(
Heb.
3.
5
,
6.
)
When
I
say
that
Master
Moses
did
submittere
Fasces
,
as
it
were
yield
up
his
Mace
to
Christ
,
I
speak
as
prompted
by
Himself
in
the
Eighteenth
of
Deuteronomy
,
at
the
Fifteenth
Verse
;
where
saith
Moses
to
the
People
,
(
by
a
Divine
and
Prophetick
Spirit
,
)
The
Lord
thy
God
will
raise
up
unto
thee
a
Prophet
from
the
midst
of
thee
of
thy
Brethren
like
unto
Me
,
unto
Him
shalt
thou
hearken
;
that
is
,
to
Him
shalt
thou
be
obedient
.
A
Text
so
plainly
understood
touching
the
Mastership
of
Christ
,
or
of
his
being
a
Legislator
,
that
't
is
cited
by
St.
Peter
in
the
Third
Chapter
of
the
Acts
;
and
by
St.
Stephen
,
Acts
the
Seventh
;
and
by
both
to
the
purpose
at
which
I
drive
.
To
which
agreeth
this
Observation
,
That
as
at
the
close
of
our
Saviour's
Sermon
which
he
deliver'd
upon
the
Mount
,
he
is
said
to
have
taught
the
astonish't
People
,
as
one
having
authority
,
and
not
as
the
Scribes
,
(
Matth.
7.
ult.
)
so
in
the
close
of
that
Commission
with
which
he
shut
up
all
his
Sermons
,
and
sent
his
Preachers
into
the
world
,
he
gave
them
charge
to
preach
his
Gospel
,
as
that
in
which
was
contained
his
Royal
Law
.
[
All
Power
is
given
unto
me
in
Heaven
and
in
Earth
,
go
ye
therefore
,
and
teach
all
Nations
to
observe
all
things
whatsoever
I
have
commanded
you
,
(
Matth.
ult.
ult.
)
In
a
due
discharge
of
which
Commission
,
we
find
St.
Paul
,
(
Rom.
13.
)
and
St.
Iames
,
(
Chap.
2.
)
and
St.
Peter
and
St.
Iohn
,
in
several
parts
of
their
Epistles
,
requiring
absolute
obedience
to
the
Commandments
of
Christ
,
that
is
to
Christ
,
as
a
Legislator
.
The
words
of
St.
Paul
are
most
remarkable
,
(
1
Cor.
7.
19.
)
Circumcision
is
nothing
,
and
Uncircumcision
is
nothing
,
but
the
keeping
of
the
Commandments
.
As
if
the
Apostle
should
have
said
,
Let
us
not
please
our selves
too
much
with
our
being
of
This
or
That
Religion
,
embracing
such
or
such
a
Sect.
For
no
man
living
shall
be
sav'd
for
being
of
this
or
that
Profession
,
a
Iew
,
or
a
Gentile
,
an
Unbeliever
,
or
a
Believer
,
(
a
Papist
or
a
Protestant
,
a
Presbyterian
,
or
a
Prelatist
.
)
But
men
are
better
,
or
worse
,
and
in
a
more
savable
or
unsavable
Condition
,
as
they
are
more
or
less
obedient
to
the
Commandments
of
Christ
.
This
I
take
to
be
the
meaning
of
that
Expression
in
St.
Paul
,
which
is
so
far
only
difficult
as
it
is
spoken
by
an
Ellipsis
:
Circumcision
is
nothing
,
and
Uncircumcision
is
nothing
,
[
*
](A54843-e122560-b)
*
Confer
hunc
locum
cum
Gal.
5.
6.
but
the
keeping
of
the
Commandments
is
all
in
all
.
That
is
it
must
do
us
good
in
the
Day
of
Wrath
,
because
't
is
That
that
Christ
requires
,
as
the
Condition
of
the
Covenant
'twixt
Him
and
Us.
And
without
which
it
is
impossible
that
we
receive
him
as
a
Lord
.
But
there
is
nothing
more
pertinent
to
prove
the
Mastership
of
Christ
,
(
as
here
we
have
it
in
the
Text
,
)
than
his
own
resolution
of
the
young
mans
question
,
as
we
find
it
set
down
in
St.
Matthew's
Gospel
;
where
no
sooner
was
it
ask't
by
our
Inquirer
,
[
Good
Master
what
good
thing
shall
I
do
that
I
may
inherit
Eternal
Life
;
]
but
straight
the
Master
return'd
this
answer
,
If
thou
wilt
enter
into
life
,
keep
the
Commandments
,
(
Matth.
19.
17.
)
And
being
presently
ask't
which
,
our
Saviour
passed
by
the
first
,
and
only
instanced
in
those
of
the
second
Table
.
To
shew
,
that
Faith
will
not
avail
us
without
Obedience
;
Nor
Obedience
to
the
first
Table
without
Obedience
unto
the
second
.
Whereby
't
is
intimated
unto
us
,
That
They
are
desperately
Erroneous
who
think
they
are
lovers
of
their
God
,
whilst
they
are
haters
of
their
Neighbour
;
And
that
because
they
do
not
worship
more
Gods
than
One
,
have
no
Images
in
Churches
,
are
no
Swearers
,
or
Sabbath-Breakers
,
they
have
therefore
discharged
their
Duty
towards
God
,
notwithstanding
their
dishonouring
of
Publick
Parents
,
their
Killing
,
their
Cousening
,
and
their
bearing
False-witness
.
Such
as
these
must
be
taught
by
the
Answer
of
this
Master
to
this
Inquiry
,
that
their
chiefest
Duty
towards
God
is
their
Duty
towards
their
Neighbour
;
and
that
their
Godliness
is
but
Guile
,
whilst
they
acknowledge
the
true
God
,
and
yet
disown
his
Vicegerent
;
Abhor
Idols
,
and
yet
commit
Sacrilege
;
Scruple
at
vain
or
common
Swearing
,
but
yet
dissemble
,
and
lye
,
and
enter
into
Solemn
Covenants
against
their
many
most
sacred
and
praevious
Oaths
;
whilst
they
are
strict
Sabbatizers
,
but
disorderly
walkers
six
days
in
the
week
;
ever
putting
on
the
Form
,
but
ever
denying
the
Power
of
Godliness
.
The
Good
Master
in
the
Text
will
not
thus
be
serv'd
by
us
;
for
he
expects
good
Servants
too
.
And
to
our
being
good
Servants
,
there
is
nothing
more
needful
,
than
that
we
be
honest
and
upright
men
.
In
this
especially
(
saith
our
Saviour
)
consists
the
way
to
Eternal
Life
.
So
that
the
Liberty
and
Freedom
so
much
spoken
of
in
the
Gospel
is
a
Manumission
from
Satan
,
and
not
from
Christ
;
who
did
not
live
our
Example
,
that
we
might
not
imitate
him
;
or
praescribe
us
Praecepts
,
that
we
might
not
obey
them
.
No
,
the
Liberty
of
the
Gospel
doth
only
make
us
the
more
his
Servants
.
And
though
his
Service
is
perfect
Freedom
,
yet
doth
it
not
cease
to
be
a
Service
.
For
as
he
that
is
called
in
the
Lord
,
being
a
Servant
,
is
the
Lord's
Free-man
;
so
is
He
the
Lord's
Servant
,
who
is
called
being
free
,
1
Cor.
7.
22.
We
are
not
said
with
greater
Truth
to
be
infranchiz'd
by
the
Gospel
,
than
to
have
made
an
exchange
of
Masters
.
We
were
before
Servants
to
Sin
,
But
now
to
Righteousness
.
Before
to
Satan
,
but
now
to
Christ
.
We
did
before
serve
an
Hard
Master
,
but
now
a
Good
one
.
And
this
I
come
to
shew
at
large
upon
My
second
Doctrinal
Proposition
.
That
our
Lord
and
Saviour
Jesus
Christ
is
not
any
severe
Egyptian
Master
,
But
a
Master
full
of
Mercy
and
Loving
kindness
.
And
this
he
is
in
two
Respects
,
In
respect
of
the
Work
which
he
requires
,
which
is
not
foesible
only
,
but
pleasant
;
And
of
the
Wages
which
he
promiseth
,
Aeternal
Life
.
He
is
,
for
each
of
these
Reasons
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
Good
Master
.
§
1.
That
he
is
a
good
Master
,
and
a
good
Master
in
perfection
,
we
may
discern
by
the
particulars
of
which
a
perfect
good
Master
must
be
compos'd
.
For
He
who
exacts
no
more
Duty
than
we
are
able
to
discharge
,
and
yet
affords
a
greater
Recompence
than
we
are
able
to
deserve
;
He
who
sets
us
such
a
Task
,
as
is
not
only
always
possible
,
but
most
times
[
*
](A54843-e123910-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Philo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
293.
easy
;
nor
only
easy
to
be
perform'd
,
but
also
pleasant
in
the
performance
;
He
who
treateth
his
Servants
as
Friends
and
Brethren
,
as
if
he
were
their
Fellow-Servant
,
or
indeed
his
Servants
Servant
;
He
who
when
he
takes
upon
him
the
most
of
Mastership
and
Empire
,
commands
his
Servants
no
meaner
things
,
than
he
Himself
in
his
Person
hath
done
before
them
;
He
who
when
he
is
affronted
,
is
very
easily
reconcil'd
,
and
even
sues
to
his
Servants
for
Reconcilement
;
He
whose
work
is
worth
the
doing
because
to
do
it
is
a
Reward
,
and
yet
rewards
it
when
it
is
done
,
above
all
that
we
are
able
to
ask
or
think
;
He
is
sure
a
good
Master
,
and
a
good
Master
in
perfection
;
even
as
good
as
we
are
able
to
wish
,
or
fancy
.
And
just
such
a
Master
is
Iesus
Christ
.
He
is
the
Master
that
makes
us
Free
,
(
Gal.
5.
1.
)
the
Master
whose
Service
is
perfect
Freedom
.
Rom.
6.
18
,
22.
The
Master
that
frees
us
from
all
other
Masters
besides
Himself
.
The
Master
that
bids
us
call
no
man
Master
upon
Earth
,
For
one
is
our
Master
,
and
He
in
Heaven
,
Matth.
23.
10.
§
2.
Indeed
if
Moses
were
our
Master
,
and
none
but
He
;
Our
Case
were
then
very
hard
.
For
He
requireth
more
Service
than
we
are
able
to
perform
,
and
pronounceth
a
any
strength
whereby
to
adapt
us
for
the
performance
.
But
yet
however
he
is
an
hard
Master
,
he
is
not
a
Cruel
or
an
Unjust
one
,
because
he
is
an
hard
Master
in
order
to
a
just
and
a
gracious
End
.
That
is
,
he
drives
us
from
Himself
,
to
make
us
look
out
for
a
better
Master
.
He
gives
us
a
Law
by
which
we
cannot
be
justified
,
(
Gal.
2.
16.
)
that
we
may
seek
to
be
justified
by
somewhat
else
.
He
pronounceth
a
Curse
to
as
many
as
are
of
the
works
of
the
Law
,
that
he
may
fright
us
into
His
Arms
,
who
hath
redeemed
us
from
the
Curse
by
being
made
a
Curse
for
us
,
(
Gal.
3.
13.
)
In
a
word
,
he
is
our
Schoolmaster
to
bring
us
unto
Christ
,
that
being
under
Christ
we
may
be
no
longer
under
a
Schoolmaster
,
(
Gal.
3.
24
,
25.
)
And
thus
having
ascended
from
Moses
to
Christ
,
from
the
hard
Master
to
the
mild
One
,
we
are
no
longer
under
the
Tyranny
and
Exactions
of
the
Law
,
but
under
the
Kingdom
and
State
of
Grace
,
(
Rom.
6.
14.
)
no
longer
in
bondage
under
the
Elements
of
the
World
,
(
Gal.
4.
3.
)
but
have
received
the
Adoption
of
Sons
,
(
v.
5.
)
We
are
no
longer
under
a
Master
who
can
only
forbid
Sin
,
but
we
are
now
under
a
Master
who
can
forgive
it
.
No
longer
under
a
hard
Master
,
who
the
longer
we
serve
him
,
keeps
us
in
bondage
so
much
the
more
;
But
we
are
now
under
a
Good
one
,
who
turns
our
Service
into
Sonship
,
translating
us
into
Heirs
and
Coheirs
with
Himself
,
(
v.
7.
)
§
3.
But
here
it
cannot
be
deny'd
,
That
if
we
look
upon
Christ
as
nothing
more
than
a
Master
,
who
came
not
to
abrogate
,
but
to
fill
up
the
Law
,
(
Matth.
5.
17.
)
our
Condition
is
not
better
,
but
rather
worse
than
it
was
before
.
For
Christ
is
stricter
in
his
Precepts
than
Moses
was
;
and
seems
to
have
set
us
an
harder
Task
.
He
commands
us
to
forgive
and
to
love
our
Enemies
;
Not
to
look
upon
a
Woman
with
the
Adultery
of
the
Eye
;
to
rejoyce
in
Persecutions
;
and
to
leap
for
Ioy
when
we
are
Mourners
;
He
commands
us
to
fight
with
all
that
is
in
the
World
;
and
not
to
give
over
fighting
until
we
conquer
.
I
therefore
say
with
all
that
is
in
the
World
,
because
as
the
Sublunary
World
was
divided
of
old
(
before
the
Times
of
Columbus
,
and
Americus
Vesputius
,
)
into
these
three
parts
,
Europe
,
Asia
,
and
Africa
,
to
wit
the
parts
of
That
World
which
was
created
by
God
alone
;
so
St.
Iohn
in
his
first
Epistle
hath
divided
the
World
of
Sin
and
Wickedness
,
the
World
created
by
Men
and
Devils
.
For
as
he
tells
us
in
one
place
,
That
the
whole
World
lyeth
in
wickedness
,
(
like
a
[
*
](A54843-e125270-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dionys.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Net
cast
into
the
Sea
,
)
so
he
tells
us
in
another
,
That
All
that
is
in
the
World
is
the
lust
of
the
flesh
,
the
lust
of
the
eye
,
and
the
pride
of
life
.
And
methinks
This
Trichotomy
hath
such
an
Analogy
with
the
former
,
as
that
the
one
may
seem
to
have
given
occasion
unto
the
other
.
Africa
for
its
Heat
,
to
the
lust
of
the
Flesh
;
Europe
for
its
Avarice
,
to
the
lust
of
the
Eye
;
Asia
for
its
Bravery
,
to
the
pride
of
Life
.
Now
to
conquer
a
world
of
Temporal
Enemies
,
is
more
than
any
one
man
could
yet
Attain
to
;
How
much
less
can
any
conquer
a
world
of
Sin
?
Such
an
Amorous
man
as
Scipio
might
sooner
conquer
all
Africa
,
than
the
lust
of
the
Flesh.
Such
a
Ravenous
man
as
Caesar
might
sooner
conquer
all
Europe
,
than
the
lust
of
the
eye
.
Such
an
Ambitious
man
as
Alexander
might
sooner
conquer
all
Asia
,
than
the
pride
of
life
.
All
these
Admirable
Victors
were
Slaves
to
Sin
,
which
had
subdued
them
from
their
Cradles
,
and
led
them
Captive
into
their
Graves
.
Admit
that
Alexander
had
conquered
the
World
without
him
,
(
which
yet
we
know
he
did
not
,
and
Livy
tells
us
he
could
world
within
him
;
to
the
lust
of
the
flesh
,
by
the
Queen
of
the
Amazons
;
to
the
lust
of
the
eye
,
which
nothing
could
fill
but
another's
Empire
;
and
to
the
pride
of
life
too
,
because
by
That
He
affected
an
Apotheosis
upon
Earth
.
But
now
the
Soldiers
and
Servants
of
Iesus
Christ
are
commanded
to
conquer
this
world
of
Sin
.
And
that
our
Master
should
command
us
to
overcome
that
Triumvirate
,
to
which
the
universe
of
men
hath
so
long
been
tributary
,
may
seem
as
unreasonable
to
flesh
and
blood
,
as
to
flesh
and
blood
it
is
impossible
.
So
that
it
cannot
be
deny'd
,
but
that
if
Christ
were
nothing
more
than
a
Master
to
us
,
we
should
not
only
be
in
a
dangerous
,
but
in
a
desperate
condition
.
And
the
setting
his
Servants
so
hard
a
Task
,
would
loudly
speak
him
as
hard
a
Master
.
§
4.
But
again
we
must
confess
on
the
other
side
,
That
if
we
look
upon
Christ
as
more
and
better
than
a
Master
,
to
wit
a
Sacrifice
,
and
a
Priest
,
an
Elder
Brother
,
and
an
Advocate
,
not
only
a
Lawgiver
,
but
a
Propitiation
,
not
only
a
[
*
](A54843-e126140-b)
*
Acts
5.
31.
Prince
,
but
a
[
*
](A54843-e126160-b)
*
Acts
5.
31.
Saviour
too
,
who
gives
[
*
](A54843-e126190-b)
*
Acts
5.
31.
Repentance
as
well
as
Praecepts
,
and
[
*
](A54843-e126220-b)
*
Acts
5.
31.
forgiveness
of
Sins
;
who
requires
no
more
of
us
than
he
enables
us
to
perform
,
and
expects
not
to
reap
,
but
after
the
measure
that
he
hath
sown
;
Our
case
is
infinitely
better
than
under
the
Paedagogie
of
Moses
,
and
we
must
needs
be
concluded
to
serve
a
very
good
Master
.
For
though
he
bids
us
have
an
Eye
to
the
Perfection
of
his
Commands
,
yet
is
he
pleas'd
to
have
an
Eye
to
the
Imperfection
of
our
Nature
,
and
looks
not
on
the
Imperfection
,
but
on
the
meer
sincerity
of
our
Obedience
.
Though
we
must
fasten
an
Eye
of
Fear
on
the
exactness
of
his
Injunctions
,
yet
he
does
cast
an
Eye
of
favour
upon
our
weakness
to
undergo
them
.
This
is
a
Rule
which
will
never
fail
us
.
(
And
be
it
spoken
to
the
comfort
of
whosoever
has
a
wounded
and
broken
Spirit
;
)
Our
Master
Christ
is
so
good
,
as
to
put
a
great
value
upon
the
willingness
of
our
minds
;
Accepts
the
Tribute
of
our
Obedience
,
even
according
to
the
Power
and
Ability
which
we
have
,
not
according
to
what
we
have
not
,
(
2
Cor.
8.
12.
)
He
either
enjoyneth
no
harder
things
than
he
gives
us
Ability
to
accomplish
,
or
else
he
satisfieth
his
Iustice
with
a
great
deal
less
than
he
injoyneth
.
In
each
of
which
Cases
he
is
a
very
good
Master
.
For
what
we
cannot
perform
for
want
of
strength
,
He
himself
hath
performed
in
our
behalf
,
and
still
doth
take
in
good
part
our
hearty
Indeavours
of
Performance
.
Be
it
so
that
he
leads
us
upon
very
hot
Service
;
commands
us
to
fight
against
all
the
world
;
and
fight
it
out
until
we
conquer
;
(
or
at
least
until
we
are
beaten
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
say
,
into
more-than-Conquerours
,
by
being
manfully
overcome
,
and
valiantly
trodden
under
foot
;
)
yet
if
we
equally
consider
,
as
well
the
proof
of
our
Armour
,
as
the
prowess
of
our
Enemies
,
comparing
the
Armory
of
Grace
with
the
Artillery
of
Temptations
;
and
the
strength
of
Him
that
fights
for
us
,
with
the
strenth
of
Him
that
fights
against
us
;
we
cannot
choose
but
confess
(
if
we
have
any
Ingenuity
abiding
in
us
)
That
as
there
are
lusts
of
the
flesh
,
which
war
against
the
Soul
,
so
there
are
weapons
of
the
Spirit
,
which
are
abundantly
sufficient
to
give
them
Battle
.
And
though
our
Enemies
are
so
urgent
,
that
we
cannot
expect
to
injoy
a
Peace
;
yet
when
Christ
is
our
Captain
,
we
may
rationally
hope
to
obtain
a
Victory
.
And
sure
a
Victory
over
Sin
,
must
needs
be
very
much
better
,
than
to
be
at
Peace
with
it
.
If
indeed
we
can
do
all
things
through
Christ
that
strengthens
us
,
(
as
the
Apostle
tells
us
we
can
)
How
can
we
dare
to
be
afraid
,
whilst
our
Commander
is
our
strength
too
,
who
whilst
he
leads
us
by
his
Example
,
does
also
follow
us
by
his
Grace
?
'T
is
true
indeed
,
Had
he
commanded
us
to
fight
,
where
he
knew
we
must
be
conquer'd
;
and
only
promised
an
Eternity
,
upon
the
performance
of
things
Impossible
;
It
had
not
been
to
incourage
,
but
jear
our
weakness
;
to
reproach
our
Endeavours
,
and
not
reward
them
.
But
(
to
speak
in
the
phrase
of
the
Royal
Psalmist
)
The
Lord
is
Righteous
in
all
his
ways
,
and
perfectly
holy
in
all
his
works
.
The
Fortifications
of
every
Soul
are
so
proportion'd
to
the
Besiegers
,
that
(
excepting
such
as
Pharaoh
,
who
was
finally
given
over
,
)
God
permits
not
a
Temptation
to
make
a
Battery
,
where
he
provides
not
a
Grace
to
prevent
a
Breach
.
—
Nec
enim
bone
Ductor
As
by
the
Tenor
of
his
Praecepts
we
must
do
any
thing
that
we
ought
,
so
by
the
Power
of
his
Grace
we
can
do
any
thing
that
we
Ability
does
dwell
the
next
Door
to
Necessity
.
We
can
,
if
we
will
,
shut
out
Adultery
from
the
Eye
,
and
keep
out
Murder
from
the
Heart
.
But
then
the
utmost
of
their
Assaults
requires
the
utmost
of
our
Resistance
.
We
cannot
do
it
by
sleeping
,
or
sitting
still
.
It
is
required
that
we
stir
up
the
Gift
of
God
that
is
in
us
,
and
exert
our
very
utmost
of
skill
and
strength
.
There
is
a
Time
when
we
must
strive
to
such
a
Degree
against
Sin
,
as
to
resist
it
even
to
Blood
.
As
God
on
his
part
is
faithful
,
and
will
not
suffer
us
to
be
tempted
beyond
our
strength
,
so
must
we
be
faithful
too
,
and
persevere
in
our
Resistance
,
although
our
Resistance
may
cost
us
dear
.
§
5.
I
cannot
make
this
plainer
than
by
Example
,
nor
by
a
plainer
Example
than
what
our
own
Good
Master
was
pleas'd
to
give
us
,
Matth.
5.
28
,
29
,
30.
where
first
having
forbidden
us
even
to
look
upon
a
Woman
with
such
an
Eye
,
as
is
the
inlet
of
vanity
,
or
the
outlet
of
Lust
,
He
immediately
commands
us
,
if
our
Eye
offend
us
,
to
pluck
it
out
;
if
our
Hand
offend
us
,
to
cut
it
off
;
if
our
feet
offend
us
,
to
cast
them
from
us
.
That
if
we
cannot
conquer
one
way
,
to
wit
by
way
of
Prevention
,
we
may
yet
do
it
another
,
by
way
of
Cure
.
Or
that
if
we
cannot
conquer
our
Ghostly
Enemy
,
yet
at
least
we
may
vex
him
by
our
Escape
.
If
we
can
do
either
,
Diogen
.
Laert.
l.
6.
it
will
suffice
.
For
if
we
are
able
to
keep
our
Eye
from
offending
us
,
then
we
need
not
pluck
it
out
;
Or
if
we
are
able
to
pluck
it
out
,
then
we
can
keep
it
from
offending
us
.
And
this
is
most
certain
,
That
if
we
fail
of
the
one
,
we
may
attain
unto
the
other
.
If
we
cannot
keep
our
Eye
from
offending
or
insnaring
us
,
or
from
making
us
to
stumble
and
fall
into
Sin
,
(
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
does
pluck
it
out
of
our
Head
,
and
cast
it
from
us
.
Or
if
we
cannot
keep
in
our
Tongue
,
yet
(
like
Zeno
Eleates
)
we
can
chaw
it
between
our
Teeth
,
and
so
spit
it
out
of
our
Mouths
.
If
not
our
Heart
from
Cato
Vticensis
,
)
we
can
tear
it
out
of
our
Bosome
.
Or
we
can
take
a
more
gentle
and
legal
Course
.
For
we
can
block
up
its
Avenues
,
and
intercept
its
Provisions
,
and
so
compel
it
to
a
surrender
for
want
of
Victuals
.
There
is
not
any
kind
of
Devil
,
no
not
the
Devil
of
Concupiscence
,
but
may
be
cast
our
of
the
Heart
,
one
way
or
other
.
Fervent
Prayer
peradventure
will
exorcise
it
of
it self
;
especially
if
we
continue
and
persevere
in
that
Duty
;
if
we
pray
without
ceasing
,
and
that
in
the
sense
of
the
Apostle
.
But
if
to
the
stratagem
of
Prayer
,
we
add
the
Engine
of
Fasting
too
;
and
of
fasting
from
the
Occasion
,
as
well
as
from
the
Food
of
that
hungry
Enemy
;
we
shall
famish
and
enfeeble
the
strongest
Lust
;
and
so
by
famishing
the
Monster
,
preserve
the
Man
.
§
6.
But
some
perhaps
may
here
object
,
and
silently
expostulate
within
themselves
:
Is
the
Case
of
us
Christians
so
hard
and
tedious
,
as
that
we
cannot
be
Saints
but
at
the
price
of
being
Monsters
?
Are
we
not
fit
to
see
God
,
'till
we
have
pluck't
out
our
Eyes
?
or
must
we
cut
off
our
hands
,
for
the
working
out
of
our
Salvation
?
Or
must
we
cut
off
our
feet
and
cast
them
from
us
,
that
we
may
walk
so
much
the
better
in
the
narrow
way
of
the
Commandments
?
Does
not
St.
Iohn
tell
us
of
Christ
,
(
to
prove
he
is
a
good
Master
,
)
that
his
Commandments
are
not
grievous
?
But
what
more
grievous
,
than
to
pluck
out
an
Eye
?
And
are
we
not
told
by
Christ
Himself
,
(
to
prove
he
is
a
Good
Master
,
)
that
his
yoke
is
easy
,
and
his
burden
light
?
But
what
is
more
uneasy
,
than
to
cut
off
an
hand
?
what
more
burdensome
to
our
Shoulders
,
than
what
we
cannot
stand
under
,
unless
with
the
loss
of
our
very
feet
?
And
how
is
Christ
a
good
Master
,
whilst
he
placeth
his
Servants
in
such
great
Exigences
and
Streights
,
that
to
preserve
our
Integrity
,
we
must
be
forc't
to
be
dismember'd
?
If
That
which
opens
into
Life
is
such
a
very
strait
Gate
,
that
to
make
our selves
slender
,
we
must
cut
off
our
hands
;
and
a
Gate
so
very
low
,
that
to
be
short
enough
to
enter
,
we
must
cut
off
our
feet
;
where
is
the
easiness
of
the
Service
so
often
talk't
of
?
This
proves
indeed
he
is
a
Master
with
a
witness
,
But
that
he
is
a
good
one
,
it
does
not
prove
.
This
indeed
shews
his
work
is
possible
;
But
't
was
affirm'd
it
should
be
easy
,
and
pleasant
too
.
§
7.
'T
is
true
I
did
,
and
still
I
do
.
For
though
to
one
who
should
literally
pull
his
Eye
out
of
his
head
,
I
might
say
with
as
good
reason
,
as
he
in
[
*
](A54843-e129210-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Antonius
ad
Didymum
apud
Cedrenum
,
p.
245.
Cedrenus
did
to
Didymus
,
[
Be
not
troubled
at
the
loss
of
those
fleshly
Eyes
,
which
are
obnoxious
to
the
Attempts
of
every
petulant
Fly
;
But
let
it
rather
be
thy
comfort
,
that
by
being
thus
blinded
,
thou
hast
such
Eyes
left
thee
,
as
by
which
Angels
themselves
do
see
,
]
I
say
though
this
were
an
Answer
which
might
satisfie
the
Objection
,
and
which
would
not
with
ease
be
reply'd
unto
,
yet
the
Answer
I
shall
give
will
be
far
more
welcome
.
For
the
words
of
our
Master
are
spoken
only
by
a
figure
,
and
do
signifie
in
substance
no
more
than
This
;
That
we
must
rather
part
with
any
thing
,
than
at
once
with
the
Purity
and
the
Salvation
of
our
Souls
.
Be
it
Friend
,
or
Profit
,
be
it
Pleasure
,
or
Reputation
,
whatsoever
we
love
as
we
love
our
Eyes
,
or
think
as
useful
to
our
purpose
as
hands
and
feet
;
yet
if
it
entice
us
to
any
wickedness
by
which
we
Shipwrack
our
Conscience
,
or
fall
from
the
favour
of
our
God
,
we
must
rather
cut
it
off
,
and
cast
it
from
us
,
than
indure
to
be
captiv'd
by
its
Allurements
.
If
before
we
are
aware
we
are
surpriz'd
with
a
Temptation
,
so
as
Lust
does
conceive
and
is
impregn'd
in
the
heart
,
we
must
destroy
it
in
that
Instant
,
e're
it
hath
time
to
bring
forth
.
Or
if
perhaps
it
hath
brought
forth
the
Act
of
Sin
,
we
then
must
rob
it
of
the
all
that
may
feed
and
nourish
it
,
that
so
it
may
be
no
more
than
an
Act
of
Sin
;
and
that
,
for
want
of
Provision
,
it
may
not
prosper
into
an
habit
.
It
being
better
to
suffer
any
thing
,
in
hindering
Lust
from
conceiving
,
and
from
bringing
forth
Sin
,
than
suffer
Sin
(
by
being
finished
,
)
to
bring
forth
Death
.
This
I
conceive
to
be
the
upshot
of
those
hard
sayings
,
If
thine
Eye
offend
thee
,
pluck
it
out
;
If
thine
Hand
offend
thee
,
cut
it
off
;
if
thy
Foot
offend
thee
,
cast
it
from
thee
.
Nay
in
the
Judgment
of
St.
Chrysostom
,
(
upon
the
Place
,
)
To
pluck
out
our
eyes
,
is
but
to
turn
them
aside
from
their
Tempting
objects
.
To
cut
off
our
hands
,
is
only
to
lay
them
upon
our
hearts
.
And
to
cast
our
feet
from
us
,
is
no
more
than
to
direct
them
another
way
;
to
abstain
from
the
occasions
and
opportunities
of
evil
;
to
turn
aside
from
all
Incentives
and
Temptations
unto
Sin
.
And
therefore
hitherto
there
is
nothing
in
this
very
hardest
of
Christ's
Commands
,
but
what
consisteth
with
his
being
a
very
good
Master
.
For
since
he
commands
what
he
commands
us
,
both
in
order
to
our
gaining
the
greatest
Good
,
and
in
order
to
our
escape
from
the
greatest
Evil
;
(
a
Lake
which
evermore
burns
with
Fire
and
Brimstone
;
)
The
very
hardest
and
sharpest
of
his
Commands
,
must
be
comparatively
easy
,
and
pleasant
too
.
Thus
I
have
dwelt
somewhat
long
upon
this
one
Precept
,
[
if
thine
Eye
offend
thee
,
pluck
it
out
,
]
because
it
seems
to
be
the
hardest
our
Master
Christ
hath
praescrib'd
;
And
so
by
consequence
to
evince
him
a
good
Master
here
,
is
to
evidence
his
Goodness
in
all
the
rest
.
§
8.
If
again
it
be
objected
,
That
our
Master
doth
praescribe
us
an
impossible
Task
,
whilst
he
commands
us
to
be
perfect
as
our
Father
in
Heaven
is
perfect
,
although
the
[
*
](A54843-e130220-b)
*
Mat.
5.
ult.
righteous
man
falleth
seven
times
a
day
;
[
†
](A54843-e130240-b)
†
James
2.
and
in
many
things
we
offend
all
;
and
no
[
‖
](A54843-e130270-b)
‖
Psal.
143.
2.
flesh
is
righteous
in
the
sight
of
God
.
§
9.
The
Answer
to
it
is
briefly
This
:
That
't
is
not
said
by
our
Master
,
[
Be
ye
as
perfect
as
your
Father
in
Heaven
,
]
But
,
Be
ye
perfect
as
he
is
perfect
.
Which
is
as
if
he
should
have
said
,
Be
ye
perfect
pro
modulo
,
as
He
is
perfect
sine
modo
.
You
after
your
measure
,
as
He
without
it
.
It
is
meant
of
a
Likeness
,
and
not
at
all
of
an
Equality
.
Be
ye
perfect
,
as
the
word
perfect
is
oppos'd
to
unsincere
,
and
only
signifies
Integrity
;
not
as
opposed
to
Infirm
,
and
signifies
absolute
perfection
.
Or
to
expound
it
more
exactly
,
Our
Master
speaks
in
that
place
touching
the
latitude
of
our
Charity
,
which
he
would
not
have
confin'd
within
the
limits
of
our
Country
,
or
our
Acquaintance
,
our
Friends
,
and
Brethren
;
But
he
would
have
us
extend
our
Love
,
as
our
Father
in
Heaven
extendeth
His
,
as
well
to
our
Enemies
,
as
to
our
Friends
.
That
this
is
the
meaning
of
the
Text
,
is
very
evident
from
the
Context
,
and
from
the
parallel
place
of
Scripture
,
Luke
6.
36.
where
on
the
very
same
occasion
of
exhorting
his
Disciples
to
love
their
Enemies
,
he
concludes
in
these
words
,
Be
ye
merciful
as
your
Father
in
Heaven
is
merciful
.
But
now
suppose
that
That
Text
were
to
be
literally
expounded
,
and
that
our
Master
had
commanded
us
,
not
only
an
impartial
,
but
an
immaculate
obedience
;
an
obedience
without
Sin
,
as
well
as
without
Unsincerity
;
yet
by
Aristotle's
Rule
,
which
may
be
a
Rule
amongst
Christians
too
,
[
That
what
is
possible
by
our
Friends
,
is
also
possible
to
us
,
]
our
Obedience
may
be
adequate
to
the
very
exactest
of
his
Commands
.
For
our
Master
is
our
Friend
;
(
as
he
himself
hath
call'd
himself
,
Iohn
13.
15.
)
And
he
hath
satisfied
the
Law
,
as
well
by
his
Active
,
as
by
his
Passive
Obedience
;
And
this
he
hath
done
in
our
behalf
too
.
And
if
by
the
Friendship
of
our
Master
(
imputing
to
us
his
own
Obedience
)
his
Commands
are
foesible
,
and
to
be
done
;
If
we
can
do
all
things
through
Him
that
strengthens
us
by
his
Grace
,
through
Him
that
directs
us
by
his
Example
,
through
him
that
satisfies
for
our
Rebellions
by
his
perfection
of
Obedience
in
our
Behalf
;
we
can
never
sure
complain
of
an
Egyptian
Task-master
,
But
may
modestly
rather
make
him
St.
Austin's
what
thou
wilt
,
whilst
thou
dost
give
us
both
to
will
,
and
also
to
do
what
thou
commandest
.
§
10.
Come
we
now
from
the
first
unto
the
following
Ingredients
,
of
which
a
perfectly
good
Master
must
be
compos'd
.
He
sets
his
Servants
such
a
Task
,
as
is
not
only
possible
,
but
easy
too
;
nor
only
easy
to
be
done
,
but
pleasant
commonly
in
the
doing
.
First
so
easy
to
be
done
,
that
Sincerity
is
imputed
and
reckon'd
to
us
in
stead
of
Innocence
;
and
a
well-meant
Endeavour
doth
pass
with
Christ
for
a
Performance
.
Himself
hath
told
us
(
Matth.
7.
7.
)
That
as
pretious
as
Heaven
is
,
we
may
have
it
for
the
asking
.
As
inaccessibly
as
God
is
plac'd
,
we
may
find
him
for
the
seeking
.
And
as
fast
as
the
Door
is
shut
,
we
shall
have
it
open'd
for
but
the
knocking
.
'T
is
true
indeed
our
good
Master
hath
both
a
Yoke
,
and
a
Burden
,
(
Matth.
11.
30.
)
But
the
one
is
so
easy
,
and
the
other
is
so
light
,
that
even
his
Yoke
gives
us
freedom
,
and
his
Burden
strength
.
It
is
therefore
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
cold
expression
in
St.
Iohn
,
to
say
His
Commandments
are
not
grievous
;
for
(
to
use
the
Physician
's
Language
)
they
are
cordial
and
restaurative
to
such
as
faint
,
paregorical
and
anodynous
to
such
as
are
in
great
pain
.
Witness
the
Recipe
which
is
given
by
the
great
Physician
of
our
Souls
,
Matth.
11.
29.
where
first
having
praemised
,
Come
unto
me
all
ye
that
labour
and
are
heavy
laden
,
and
I
will
give
you
Rest
;
he
presently
adds
this
Receipt
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Take
my
Yoke
upon
you
,
[
that
is
,
my
Praecepts
,
]
and
ye
shall
find
Rest
unto
your
Souls
.
He
binds
us
,
we
see
,
But
with
silken
Fetters
.
He
loads
us
indeed
,
But
as
the
Poets
loaded
Atlas
,
when
they
plac'd
that
Heaven
upon
his
shoulders
,
without
the
Influence
of
which
he
could
not
have
stood
upon
his
Feet
.
Thus
our
Lord
(
without
a
fiction
)
bids
us
bear
our
own
Prop
,
and
undergo
such
a
Burden
as
holds
us
up
;
yea
such
a
Burden
as
mounts
us
upwards
.
Nor
could
we
soar
as
high
as
Heaven
,
if
we
were
not
thus
laden
.
§
11.
Such
is
the
easiness
of
our
Service
;
And
then
for
the
pleasantness
,
we
have
the
Verdict
of
St.
Chrysostom
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vertue
,
without
a
Heaven
,
is
so
much
pleasanter
than
Vice
,
that
all
the
School
of
the
Kingdom
of
Heaven
.
As
if
our
present
state
of
Grace
were
the
Inchoation
of
our
Glory
;
and
that
by
the
newness
of
our
Life
,
we
did
but
antedate
our
Resurrection
.
The
greatest
Happiness
under
Heaven
,
being
as
Aristotle
defines
it
,
when
[
*
](A54843-e132010-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Aristot.
Eth.
l.
1.
c.
7.
our
Souls
are
ever
working
by
the
square
and
directions
of
the
most
exact
and
consummate
vertue
.
For
what
but
this
was
the
design
of
our
own
good
Master
,
in
that
Abridgment
of
all
his
Precepts
,
Be
ye
perfect
as
your
Father
in
Heaven
is
perfect
?
§
12.
That
other
Master
of
mens
Souls
,
Christ's
Competitor
for
our
Service
,
treats
all
his
Vassals
with
greater
Tyranny
,
than
even
the
Malice
of
Zosimus
could
describe
in
Constantine
,
or
Suetonius
in
Vespasian
.
Not
only
puts
excize
upon
their
offices
of
Nature
,
and
makes
them
prostitute
their
Daughters
to
pay
their
Tribute
;
But
even
tortures
them
with
the
moral
of
what
the
Poets
could
but
Invent.
Uses
the
Proud
man
like
Sisyphus
,
the
Envious
like
Prometheus
,
the
Avaricious
like
Tantalus
,
and
the
Lustful
like
Ixion
.
But
now
with
This
let
us
compare
the
most
reasonable
Service
which
Christ
injoyns
.
He
does
not
busy
us
at
once
about
many
things
.
For
Nicol.
de
Cusa
de
visione
Dei
.
cap.
24.
p.
207.
his
Commandments
at
the
largest
are
but
a
Decalogue
,
and
yet
are
shrunk
to
a
Dichotomie
.
The
whole
Duty
of
a
Christian
being
only
This
,
To
love
his
God
with
all
his
heart
,
and
his
Neighbour
as
himself
.
Now
is
there
any
thing
in
the
world
,
either
more
suitable
to
our
Nature
,
or
more
agreable
to
our
desires
,
(
I
mean
to
our
desires
either
of
profit
,
or
reputation
,
)
than
to
love
God
and
our
Neighbour
after
the
measure
that
he
injoyns
?
Nothing
sure
is
more
noble
,
than
by
the
loving
of
our
God
,
to
become
his
Favourites
and
Friends
;
nothing
more
profitable
or
gainful
,
than
by
the
loving
of
our
Neighbour
,
to
lay
up
Treasure
upon
use
in
the
Bank
of
Heaven
.
Yet
into
these
two
Bottoms
the
several
Duties
of
a
Christian
are
all
wound
up
.
Which
if
we
unravel
into
Particulars
,
what
a
lovely
Rank
of
Graces
may
we
observe
to
march
forth
?
such
as
are
Faith
,
and
Humility
,
Chastity
,
and
Sobriety
,
Mercifulness
,
and
Iustice
,
and
other
Couples
of
the
like
nature
;
Quae
utique
omnia
non
onerant
nos
,
sed
ornant
,
as
somewhere
Salvian
is
pleas'd
to
word
it
.
That
is
,
our
Duty
is
so
much
our
ornament
,
our
Labour
so
much
our
ease
,
and
our
Burden
so
much
our
prop
,
That
our
good
Master
in
effect
requires
no
more
of
us
than
This
,
That
at
least
for
his
sake
,
if
not
our
own
,
we
will
do
so
much
as
be
at
Liberty
;
that
we
will
gratisie
him
so
far
,
as
to
take
our
ease
;
and
that
in
love
to
so
good
a
Master
,
we
will
vouchsafe
but
to
be
happy
.
§
13.
But
,
to
pass
a
little
farther
to
other
Instances
of
a
good
Master
;
Our
Master
Christ
doth
command
us
no
meaner
things
,
than
He
Himself
in
his
person
hath
done
before
us
.
He
suffer'd
a
Birth
,
that
he
might
be
meanest
Soldier
in
his
Army
,
)
our
Master
thought
it
not
below
him
,
to
wash
wipe
his
Disciples
Feet
:
Call'd
Iudas
Friend
,
in
the
same
Instant
that
he
betray'd
him
.
He
emptied
himself
of
Glory
;
became
of
no
reputation
;
not
only
prayed
for
his
Persecutors
,
but
laid
down
his
Life
even
for
them
that
took
it
away
.
In
every
Action
of
his
converse
he
set
us
a
Copy
of
Obedience
,
as
well
to
facilitate
our
Transcript
,
as
to
commend
it
;
that
we
might
neither
think
it
much
,
nor
find
it
difficult
.
§
14.
It
is
another
great
point
of
our
Master's
Goodness
,
That
he
does
not
break
with
us
for
every
fault
.
Although
we
run
away
from
him
,
(
as
,
God
know's
,
we
do
too
often
;
)
yet
he
does
not
in
his
displeasure
presently
turn
us
out
of
his
Service
;
but
desires
that
his
Goodness
may
lead
us
back
unto
Repentance
.
And
as
he
is
not
soon
offended
,
so
when
he
is
,
he
is
quickly
pleas'd
.
We
shall
be
sure
to
find
mercy
,
at
the
price
of
shewing
it
.
For
Luke
6.
37.
we
are
promis'd
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
a
cheap
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
'T
is
but
forgive
,
and
ye
shall
be
forgiven
.
Nay
so
vehemently
Good
is
our
Master
Christ
,
that
he
sends
and
sues
to
us
for
our
consent
to
be
forgiven
.
We
are
Embassadours
for
Christ
,
(
saith
St.
Paul
by
the
Spirit
in
his
Epistle
to
the
Corinthians
,
)
as
if
God
himself
did
beseech
you
by
us
,
we
pray
you
in
Christ's
stead
,
be
ye
reconciled
unto
God
,
(
2
Cor.
5.
20.
)
Is
not
this
a
strange
height
of
Condescension
,
That
God
in
Christ
should
beseech
us
,
and
that
Christ
by
his
Ambassadours
should
pray
unto
us
for
a
Pacification
?
That
being
neglected
,
He
should
court
us
?
That
being
repulsed
,
He
should
covet
us
?
That
being
buffetted
,
He
should
bless
?
and
most
unworthily
affronted
,
he
should
intreat
?
Nay
consider
what
it
is
,
which
he
intreats
to
have
granted
.
Not
that
He
may
be
invited
to
be
reconcil'd
to
us
,
but
that
we
will
be
so
gracious
as
to
be
reconcil'd
to
Him
;
implying
God
to
be
already
reconciled
unto
us
.
And
so
his
Intreaty
is
only
This
,
That
having
done
him
a
thousand
wrongs
,
we
will
at
last
be
friends
with
him
.
That
how
many
Injuries
soever
we
have
offer'd
him
for
the
time
pass't
,
we
will
not
aggravate
them
All
,
by
our
Contempt
of
that
Pardon
he
offers
to
us
.
That
having
offended
against
his
Iustice
,
we
will
not
sin-away
his
Love
,
and
his
Mercy
too
.
But
that
after
the
many
Breaches
which
we
alone
have
made
wide
betwixt
Him
and
Us
,
we
will
finally
admit
of
a
Reconcilement
.
Thus
it
appears
by
the
Ingredients
of
which
a
perfect
Good
Master
may
be
compos'd
,
that
Jesus
Christ
is
a
Good
Master
,
and
a
Good
Master
in
perfection
.
§
15.
Last
of
all
,
if
to
the
work
which
our
Lord
requires
,
to
wit
obedience
unto
his
Praecepts
,
we
add
the
wages
which
he
promiseth
,
Eternal
Life
,
we
must
confess
him
as
good
a
Master
,
as
his
Servants
are
able
to
wish
,
or
fancy
.
Do
but
compare
him
with
the
Masters
of
greatest
Note
amongst
the
Heathen
.
[
*
](A54843-e134300-b)
*
Diog.
Laert.
in
vitâ
Epic.
Epicurus
taught
his
Scholars
,
that
the
greatest
Happiness
they
could
aim
at
was
the
Pleasure
of
the
Mind
.
Aristippus
and
Eudoxus
were
Body
.
Diodorus
went
no
higher
,
than
to
the
Absence
only
of
Pain
.
Herillus
thought
rather
the
Perfection
of
knowledge
.
The
Stoicks
gave
the
preference
to
an
Unpassionateness
of
Life
.
The
Peripateticks
made
it
of
three
Ingredients
.
The
first
whereof
was
Vertue
,
which
they
call
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
great
Essential
;
The
second
Ingredient
was
a
Compound
,
comprehending
all
the
Goods
both
of
Body
and
Fortune
,
and
those
as
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
as
Parts
,
but
Subservients
to
the
Foelicity
of
Man
;
The
third
was
Pleasure
,
and
that
they
were
pleased
to
express
by
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
as
a
part
,
or
a
subservient
,
but
a
meer
Consequent
of
Bliss
.
Thus
the
great
Masters
amongst
the
Heathen
did
direct
their
Disciples
by
the
Dimm
light
of
Nature
.
But
Christ
alone
is
the
good
Master
,
who
has
both
taught
us
as
his
Disciples
,
and
also
promis'd
us
as
his
Servants
,
Eternal
Life
.
§
16.
And
the
least
Measure
of
such
Wages
,
as
Life
added
to
Eternity
,
and
to
Both
the
Fruition
of
God
himself
,
is
transcendently
greater
than
the
greatest
measure
of
our
Obedience
.
A
Christian's
Vails
are
more
worth
,
than
his
Service
comes
to
.
The
very
Earnest
our
Master
gives
,
(
if
we
compare
it
with
our
work
,
)
might
very
well
suffice
for
our
Wages
too
.
But
his
final
Reward
(
which
is
express'd
by
Life
Eternal
)
does
amount
to
so
huge
and
unconceivable
a
value
,
that
the
Simonid
.
ad
Hieron
.
Case
stands
with
us
,
as
heretofore
with
Simonides
,
when
demanded
by
Hiero
the
Definition
of
God
;
the
longer
we
study
to
sum
it
up
,
the
more
we
shall
find
it
unconceivable
.
And
what
we
cannot
conceive
,
we
can
much
less
utter
.
It
is
not
only
the
greatest
that
we
can
have
,
nor
only
the
greatest
that
can
be
had
,
but
even
the
greatest
we
are
able
to
ask
or
think
,
the
greatest
we
are
able
to
wish
or
fancy
.
The
very
Hope
and
Expectation
of
Life
Eternal
,
although
at
many
years
distance
,
and
wrapt
up
in
Futurity
,
does
carry
with
it
the
greatest
Pleasure
of
which
we
are
capable
whilst
we
are
here
;
not
to
mention
those
Pleasures
which
it
will
ravish
us
with
hereafter
.
For
That
is
sure
the
greatest
wages
,
and
carries
with
it
the
greatest
pleasure
,
whose
very
hope
and
expectation
is
apt
to
soften
the
hardest
work
,
and
able
to
alleviate
the
heaviest
Burden
.
But
the
hope
and
expectation
of
Life
Eternal
,
and
the
Glory
to
be
reveal'd
,
is
apt
to
soften
the
hardest
work
,
and
to
lighten
the
heaviest
Burden
;
therefore
That
is
the
greatest
wages
,
and
carries
with
it
the
greatest
Pleasure
.
The
Assumption
is
to
be
prov'd
by
an
Induction
of
particulars
:
I
mean
the
admirable
Experiments
which
have
been
made
in
this
life
by
Saints
and
Martyrs
;
whose
very
Torments
have
been
sweeten'd
and
made
delicious
,
by
nothing
else
but
the
Foretasts
of
Life
Eternal
.
Were
Life
Eternal
perpetual
Youth
,
an
unmovable
station
upon
the
point
of
One-and-twenty
,
we
may
guess
how
much
admir'd
,
and
how
much
coveted
it
would
be
,
by
the
Care
which
People
take
of
their
Embonpoint
.
How
many
use
their
Thrid
of
Life
,
as
prudent
Penelope
did
her
Web
?
when
being
wound
up
to
a
Real
Age
,
they
unravel
it
again
to
a
seeming
Youth
?
So
very
willing
they
are
to
live
,
and
yet
so
very
unwilling
to
outlive
Beauty
,
that
they
will
needs
court
Eternity
by
a
Nursery
of
Colours
.
So
that
when
fifty
or
threescore
years
begin
to
be
legible
in
their
Faces
,
(
characters
there
dug
by
the
Plough
of
Time
,
)
A
Dash
or
two
of
their
Pencil
will
strike
off
Twenty
.
And
therefore
the
years
which
they
have
liv'd
,
though
scarce
the
Childhood
of
Life
Eternal
,
may
yet
assist
them
in
its
Discovery
as
far
as
a
little
imperfect
Guess
.
They
who
fain
would
never
dye
,
can
tell
me
best
how
sweet
is
life
;
And
They
who
fain
would
ne're
be
old
,
can
best
inform
me
of
Eternity
.
§
17.
But
I
must
not
here
make
a
Panegyrick
of
Life
Eternal
;
as
well
because
I
insisted
on
it
in
considering
the
nature
of
the
young
man's
Inquiry
,
as
because
I
must
hasten
to
make
Advantage
of
what
already
hath
been
deliver'd
.
Since
therefore
Christ
is
so
much
a
Master
,
as
to
beget
our
greatest
Reverence
;
And
yet
a
Master
so
full
of
goodness
,
as
to
merit
our
greatest
Love
;
a
Master
,
to
challenge
our
obedience
;
and
a
Good
Master
,
to
invite
it
;
A
Master
,
to
keep
us
from
Contempt
;
and
yet
withal
a
good
Master
,
whereby
to
give
us
Familiarity
;
A
Master
,
to
set
us
on
work
;
and
a
good
Master
,
to
reward
us
;
Since
(
I
say
)
he
is
so
good
,
as
to
be
willing
to
Allure
,
what
he
is
so
much
a
Master
,
as
to
be
able
to
compel
;
Since
our
Imployment
is
not
only
very
proportionable
to
our
strength
,
but
very
conformable
to
our
Nature
;
not
only
tending
to
our
Interest
,
but
even
agreeable
to
our
Desires
;
Since
our
Master
is
Goodness
it
self
,
our
Service
Freedom
as
well
as
Pleasure
,
and
our
Wages
Eternal
Life
;
Let
us
not
serve
him
only
for
fear
,
but
let
us
fear
him
only
for
love
.
Rather
as
a
Good
Master
,
who
will
Reward
,
than
as
a
Master
,
who
can
punish
.
Let
not
our
obedience
be
meerly
servile
,
and
only
paid
to
the
Law
of
a
Carnal
Commandment
,
(
Heb.
7.
16.
)
But
filial
rather
and
ingenuous
,
to
the
Law
that
is
Spiritual
,
(
Rom.
7.
14.
)
Iob
was
objected
against
by
Satan
,
that
he
serv'd
God
for
something
;
and
that
the
source
of
his
obedience
was
but
a
mercenary
Devotion
.
Now
though
we
cannot
but
have
something
for
serving
God
,
yet
(
that
Hell
may
not
upbraid
us
)
let
us
serve
him
for
nothing
more
,
than
the
honour
and
happiness
to
serve
him
.
Shall
we
serve
our
Good
Master
from
the
same
base
Principle
,
from
which
the
very
worst
Servants
will
serve
an
ill
one
?
For
shame
let
us
not
serve
him
,
as
vanquish't
People
do
serve
their
Tyrants
,
or
as
some
poor
Indians
do
serve
the
Devil
,
only
to
the
end
that
he
may
not
hurt
us
.
Will
he
accept
of
our
Service
(
think
ye
)
when
we
do
make
him
our
shelter
,
but
not
our
choice
?
a
kind
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
a
meer
Plank
after
a
shipwrack
?
He
is
little
beholding
to
such
a
Proselyte
,
whom
only
his
Enemy
hath
made
his
Friend
;
and
may
rather
thank
Hell
for
our
Obedience
,
when
we
come
to
him
but
in
a
Fright
.
I
would
not
(
with
the
Woman
who
was
met
in
the
way
by
Bishop
Ivo
,
with
a
Firebrand
in
one
hand
,
and
a
Bucket
of
Water
in
the
other
,
)
either
burn
up
the
Joys
of
Heaven
,
or
extinguish
the
Fire
of
Hell
;
But
so
much
I
am
of
that
Woman's
mind
,
that
(
if
I
might
have
mine
own
wish
,
)
I
would
have
all
Christian
Servants
to
love
This
Master
a
great
deal
more
than
the
Ioys
of
Heaven
;
And
I
would
have
them
fear
his
Anger
a
great
deal
more
than
the
Pains
of
Hell
.
If
He
did
empty
himself
of
Glory
,
and
as
it
were
go
out
of
Himself
to
give
us
Grace
;
How
should
we
empty
our selves
of
all
that
is
dear
unto
us
,
and
even
go
out
of
our selves
too
,
by
Self-denials
,
to
advance
his
Glory
?
O
let
us
therefore
be
such
generous
and
disinteressed
Servants
,
as
to
vye
Obedience
with
his
Commands
.
In
an
humble
kind
of
Contention
,
let
us
indeavour
to
out-do
,
and
(
if
occasion
ever
serve
)
to
out-suffer
what
he
commands
us
.
Since
Heaven
it self
is
the
Merchandize
,
which
(
in
the
Well
done
good
Servants
,
]
Say
we
to
him
in
this
of
Grace
,
[
Good
Master
what
shall
we
do
?
]
Let
us
not
admit
of
Ignobler
Motives
for
the
present
exciting
us
to
our
Duties
,
than
the
bare
doing
them
in
this
world
,
and
an
Inheritance
in
the
next
.
A
good
life
here
,
and
hereafter
an
Eternal
.
Now
the
Earnest
of
our
Service
,
and
then
the
Wages
.
The
very
Earnest
of
such
an
Estimate
,
but
so
inestimable
the
Wages
,
that
't
is
not
so
fit
to
be
describ'd
,
as
to
be
press'd
and
urg'd
home
on
a
Congregation
.
For
the
Knowledge
of
This
(
unlike
That
of
other
things
)
dwells
in
the
[
*
](A54843-e137410-b)
*
Matth.
13.
15.
Heart
,
not
in
the
Head
.
The
way
to
understand
the
Joys
of
Heaven
(
with
St.
Paul
,
)
is
(
with
St.
Paul
)
to
be
rapt
up
thither
.
Rapt
up
in
zeal
,
and
affection
,
not
in
fancy
,
and
speculation
.
In
the
yerning
of
the
Bowels
,
not
in
the
working
of
the
Brains
.
Let
the
Scepticks
therefore
dispute
themselves
to
Heaven
,
whilst
we
in
silence
are
walking
thither
.
Let
the
Schoolmen
take
it
in
subtilty
,
and
we
in
deed
.
Let
the
Pelagians
or
Socinians
try
to
purchase
Eternal
Life
,
whilst
we
inherit
it
.
Let
the
Sanguin
Fiduciary
possess
himself
of
Bliss
,
whilst
we
contend
for
it
.
Let
the
Philosopher
injoy
it
as
well
as
he
can
in
his
Contemplations
;
we
shall
best
contemplate
it
in
our
Injoyment
.
Which
God
of
his
Mercy
vouchsafe
unto
us
,
even
for
the
Glory
of
his
Name
,
and
for
the
worthiness
of
his
Son
,
our
great
and
good
Master
the
Lord
Jesus
Christ
.
To
whom
with
the
Father
in
the
Unity
of
the
Spirit
,
be
Honour
and
Glory
both
now
and
for
ever
.
THE
INHERITANCE
OF
ETERNITY
IS
God's
Free
Gift
After
all
our
WORKING
.
MARK
X.
17.
Good
Master
,
what
shall
I
do
,
that
I
may
Inherit
Aeternal
Life
?
A
Quaestion
set
forth
in
such
happy
Terms
,
that
I
conceive
it
will
be
easy
to
resolve
it
out
of
it self
.
For
the
way
to
inherit
Eternal
Life
,
is
to
receive
and
own
Christ
both
as
a
Master
,
and
as
a
Good
Master
;
to
obey
him
as
the
first
,
and
to
love
him
as
the
second
,
and
to
revere
him
as
both
together
;
and
when
All
is
done
,
still
to
ask
what
we
shall
do
;
to
believe
he
will
reward
us
according
to
our
Doings
,
and
not
only
so
,
but
above
them
too
.
The
Compellation
having
been
handled
in
both
its
parts
,
I
must
proceed
unto
the
matter
and
the
manner
of
the
Quaestion
,
together
with
the
manner
of
attaining
to
the
End
,
or
the
final
Cause
.
The
matter
is
imply'd
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
manner
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
From
both
together
there
ariseth
this
Doctrinal
Proposition
.
That
in
duty
and
gratitude
to
such
a
Good
Master
as
This
,
we
must
accompt
our selves
obliged
to
two
Returns
.
To
wit
a
Readiness
of
obedience
,
and
a
Resignedness
of
Wills
.
First
a
Readiness
of
Obedience
,
even
because
he
is
our
Master
:
Next
a
Resignedness
of
Wills
,
because
he
is
a
Good
Master
.
Our
Christian
Tribute
to
both
together
,
[
to
wit
his
Authority
,
and
his
Goodness
,
]
must
be
at
once
Universal
and
Unconstrain'd
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
what
shall
I
do
?
that
is
to
say
,
I
will
do
any
thing
.
I
am
ready
to
perform
whatsoever
thou
shalt
appoint
,
be
it
never
so
harsh
,
or
be
it
never
so
difficult
.
For
Life
Eternal
is
such
a
prize
,
as
for
which
I
can
never
do
enough
.
I
say
not
therefore
what
I
will
do
,
but
humbly
ask
what
I
shall
.
This
I
take
to
be
the
Scope
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
by
consequence
the
ground
of
my
Proposition
.
When
I
contemplate
on
God
Almighty
as
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
to
use
the
phrase
of
the
Pythagoreans
,
)
both
as
a
God
,
and
as
a
Creator
,
In
his
Essence
,
and
in
his
Attributes
,
in
the
Unity
of
his
Nature
,
and
in
the
Variety
of
his
Works
;
I
know
not
whether
I
should
conclude
him
to
be
more
simple
in
Himself
,
or
else
more
different
in
his
Dispensations
.
And
though
this
Difference
does
appear
in
the
whole
oeconomy
of
the
Creation
;
yet
is
it
no
where
so
conspicuous
,
as
it
is
betwixt
us
,
and
our
Fellow-Creatures
.
Which
if
we
have
leisure
but
to
compare
,
we
shall
find
in
other
Creatures
so
many
Traces
of
God's
Divinity
,
But
withal
in
our selves
such
great
Remarques
of
his
special
Favour
,
that
though
to
Them
he
is
a
just
and
a
gracious
God
,
I
may
say
that
to
us
he
is
a
Partial
one
.
They
acknowledge
him
a
Soveraign
;
But
we
have
the
honour
to
call
him
Father
.
They
are
the
objects
of
his
Almightiness
,
But
we
of
his
Indulgence
and
tender
Love
.
Them
indeed
he
created
,
But
us
he
created
in
a
Similitude
with
Himself
.
Them
he
hath
confin'd
unto
the
Dictates
of
an
Appetite
;
[
*
](A54843-e138960-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Philo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
234.
But
hath
turn'd
us
loose
unto
the
Liberty
of
a
Will
.
Them
he
condemn'd
to
be
infallible
,
for
want
of
reason
;
To
us
he
gives
the
use
of
reason
,
and
so
the
privilege
to
be
led
into
Truth
or
Error
.
As
they
are
never
unfaithful
,
so
are
they
ever
press'd
Soldiers
in
God's
great
Host.
But
we
have
the
honour
to
be
capable
either
of
Blame
or
Commendation
,
by
our
being
either
Rebels
,
or
Voluntiers
.
And
according
to
this
Diversity
of
Endowments
in
the
Creature
,
'T
is
very
just
he
should
expect
a
like
Diversity
of
Obedience
.
From
Them
a
fatal
obedience
;
from
us
a
filial
.
They
are
to
suffer
their
Maker's
will
;
But
we
properly
to
do
it
.
They
to
serve
him
out
of
necessity
;
But
we
from
choice
.
They
are
to
submit
to
his
Good
Pleasure
;
But
we
to
love
it
.
Or
(
to
sum
up
the
Difference
with
greater
praeciseness
as
well
as
brevity
,
)
The
other
Creatures
may
be
said
not
to
resist
his
Commands
;
But
we
only
to
obey
them
.
Obedience
properly
being
That
,
which
proceeds
from
Option
;
And
That
the
best
of
our
obedience
,
which
is
the
Production
of
our
Love
.
But
see
how
much
the
Scene
is
shifted
,
since
first
we
enter'd
upon
the
Theatre
;
and
how
oppositely
we
act
to
God's
Great
Design
.
For
the
Ox
knoweth
his
owner
,
and
the
Ass
his
Master's
[
*
](A54843-e139670-b)
*
Matth.
8.
27.
Sea
too
unruly
;
Hell
was
not
too
guilty
,
nor
the
Grave
too
strong
.
For
we
know
the
very
Devils
obey'd
our
Saviour
in
his
Life
;
and
Death
it self
at
his
Resurrection
.
But
as
if
the
partiality
of
God
to
man
,
by
which
he
made
him
as
the
youngest
,
so
the
dearest
Child
of
his
Creation
,
had
only
given
us
that
sad
and
accursed
Privilege
,
of
becoming
more
obliged
,
and
by
consequence
more
miserable
,
because
more
ingrateful
than
all
the
Rest
;
we
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
St.
Chrysostom
,
even
the
Pride
of
his
Workmanship
,
and
the
prime
Business
of
his
Providence
,
are
the
sole
Remnant
of
his
Creation
,
who
turn
the
Instances
of
his
Goodness
into
Unnatural
Instruments
of
his
Dishonour
.
The
only
sublunary
Creatures
that
Understand
his
will
,
And
yet
(
the
Devils
alone
excepted
)
the
only
Creatures
that
dispute
it
.
Some
there
are
who
will
obey
him
by
all
means
possible
,
But
with
a
tacit
Proviso
that
he
will
first
obey
Them
.
So
far
forth
as
they
are
pleas'd
with
the
condition
of
his
Service
,
they
are
ready
to
serve
him
in
what
he
pleaseth
.
If
Christ
but
once
say
the
word
,
they
will
quickly
follow
him
to
Mount
Tabor
,
or
good
manners
,
to
do
it
at
a
great
and
an
humble
Distance
,
like
the
Catharists
of
old
,
who
of
late
are
call'd
Puritans
,
(
the
more
Unclean
in
God's
Eyes
for
being
so
righteous
in
their
own
,
)
on
a
praesumption
they
shall
dye
the
Death
of
the
righteous
,
they
do
not
much
scruple
what
life
they
lead
.
The
Promises
of
their
good
Master
they
swallow
down
very
glibly
;
But
his
Praecepts
they
cannot
digest
.
They
had
rather
idly
gape
after
Life
Eternal
,
than
by
a
rigid
obedience
take
the
pains
to
go
towards
it
.
Or
if
perhaps
they
are
content
with
the
working
out
of
their
Salvation
,
yet
their
Assurance
of
their
Election
will
not
suffer
them
to
do
it
with
fear
and
trembling
.
They
so
abominate
the
Popery
of
coming
thither
ex
condigno
,
and
so
hate
the
Pelagianism
of
seeming
worthy
,
as
not
to
take
any
care
of
becoming
fit
.
'T
is
most
agreable
with
the
privilege
which
they
pretend
to
,
to
be
with
Christ
at
his
Ascension
;
from
whence
they
leave
him
all
his
life
to
converse
with
Publicans
;
and
look
upon
him
at
his
Death
as
fit
to
be
companied
only
by
Thieves
.
There
are
others
of
a
less
Sanguin
,
and
so
a
less
credulous
constitution
;
who
do
not
throw
themselves
so
wholly
,
or
rather
so
supinely
,
into
the
Arms
of
Christ
Jesus
,
or
so
expect
to
be
carried
upon
his
shoulders
,
as
not
to
make
use
of
their
Eyes
and
Feet
too
.
Only
the
worst
of
it
is
this
,
that
having
cheerfully
follow'd
him
through
all
the
passages
of
his
Life
,
they
at
last
forsake
him
at
his
Cross
;
And
if
they
betray
him
not
,
like
Iudas
,
yet
like
Peter
,
they
will
not
own
him
.
Keep
him
company
they
will
to
the
Brink
of
Happiness
,
But
there
affrightedly
start
back
like
their
Brother
Demas
.
Or
else
like
Agrippa
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
are
within
a
very
little
of
being
good
Christians
;
as
having
made
a
fair
shift
to
pass
the
narrowness
of
the
way
,
but
only
sticking
as
't
were
at
last
at
the
straitness
of
the
Gate
.
As
if
when
after
a
tedious
march
they
are
advanced
as
far
as
the
Door
of
Heaven
,
they
would
not
be
at
the
pains
to
enter
in
.
I
cannot
exemplifie
what
I
say
with
so
much
pertinence
to
my
Text
,
as
by
the
young
and
wealthy
Ruler
concerned
in
it
.
It
appears
by
the
Question
which
here
he
makes
,
and
by
his
Care
of
the
Commandments
,
(
v.
20.
)
and
by
our
Saviour's
Love
to
him
,
(
v.
21.
)
that
he
was
one
of
some
growth
in
his
Master's
School
.
But
withal
it
appears
,
(
v.
22.
)
that
he
shrunk
at
the
thought
of
an
harder
Lesson
.
He
had
observed
the
Commandments
even
from
his
youth
.
That
was
well
,
but
not
enough
.
For
one
thing
he
lacked
,
(
as
his
own
Good
Master
told
him
,
)
even
the
selling
all
he
had
,
and
giving
it
to
the
Poor
.
But
as
if
he
had
forgotten
the
generosity
of
his
Quaestion
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
what
shall
I
do
?
]
whereby
he
evidently
imply'd
he
would
stick
at
nothing
,
which
by
this
his
Good
Master
should
be
injoyn'd
;
he
was
sad
at
that
saying
,
and
went
away
grieved
.
And
the
reason
of
it
was
,
He
had
great
Possessions
,
(
v.
23.
)
It
seems
a
Treasure
here
on
Earth
is
so
commonly
inconsistent
with
one
in
Heaven
,
that
we
must
part
with
the
one
,
to
injoy
the
other
.
And
agreably
our
Saviour
Matth.
13.
46.
compares
the
Kingdom
of
Heaven
to
a
Pearl
of
great
price
,
which
a
Merchant
sold
all
he
had
to
purchase
.
Great
Possessions
do
so
incumber
a
spiritual
Traveller
in
his
Iourney
,
that
the
Door
of
Heaven
to
a
Dives
,
is
(
in
the
Judgment
of
our
Master
who
cannot
err
)
as
the
Eye
of
a
Needle
to
a
Camel
,
(
v.
25.
)
which
't
is
impossible
he
should
enter
,
or
be
able
to
pass
through
,
unless
by
crumbling
his
Possessions
into
as
many
small
parts
,
as
there
are
objects
of
his
Charity
to
assist
him
in
the
Division
.
I
do
not
say
as
many
parts
,
as
there
are
poor
men
and
women
who
crave
for
Alms
,
(
the
parts
would
then
be
too
little
,
and
instead
of
entring
the
Needles
Eye
,
would
fall
beside
it
,
)
But
I
say
as
many
parts
,
as
there
are
objects
of
his
Charity
;
which
all
are
not
,
who
are
very
poor
,
because
their
Poverty
may
be
their
Sin
,
(
by
an
obvious
Metonymy
of
the
efficient
for
the
effect
,
)
unjustly
gotten
,
for
want
of
labour
;
and
for
the
same
want
of
labour
,
unjustly
kept
.
Else
our
Laws
had
been
unchristian
in
providing
a
Bridewell
and
a
Beadle
for
such
as
beg
;
nay
St.
Paul
had
been
cruel
in
condemning
some
of
them
to
dye
by
Famin.
For
he
commanded
his
Thessalonians
,
that
if
any
would
not
labour
,
they
should
not
eat
,
(
2
Thess.
3.
10.
)
But
(
to
resume
my
Discourse
,
where
this
Parenthesis
made
me
leave
it
;
)
we
see
the
Camel
,
or
the
Rich
man
,
may
not
only
be
enabled
to
pass
the
Eye
of
a
Needle
,
(
that
is
to
say
,
the
Door
of
Heaven
,
)
by
giving
the
Bunch
upon
his
Back
,
that
is
,
his
Riches
to
the
Poor
;
but
he
may
do
it
and
still
be
rich
;
nor
can
be
rich
in
good
works
,
until
't
is
done
.
For
though
by
having
great
Possessions
he
is
in
a
capacity
of
being
rich
,
yet
truly
His
they
cannot
be
,
until
he
has
mercifully
employ'd
them
.
Quas
dederis
solas
semper
habebis
Opes
.
But
however
this
is
pertinent
to
as
much
of
my
Text
as
I
am
upon
,
if
the
wealthy
man's
Quaestion
be
duly
compar'd
with
the
following
Answers
;
yet
it
seems
't
is
so
sublime
and
so
untrodden
a
piece
of
our
Lord's
Philosophy
,
so
very
heterodox
and
strange
to
the
conceptions
of
Carnality
,
that
it
either
transcendeth
our
Capacities
,
or
is
too
opposite
to
our
Desires
.
Such
incompatible
Masters
are
God
and
Mammon
,
that
as
Conscience
by
a
Proverb
is
the
poor
man's
Vertue
,
so
Life
Eternal
by
a
Promise
is
the
poor
man's
Reward
.
For
though
to
have
life
wedded
to
Eternity
,
is
a
Match
we
like
well
;
yet
unwilling
we
are
often
to
pay
the
Dowry
.
We
are
commonly
more
inclinable
to
part
with
our
Sweat
,
than
with
our
Mony
;
and
are
readier
,
of
the
two
,
to
earn
Heaven
,
than
to
buy
it
.
And
yet
this
Earning
of
it
also
,
as
it
does
too
much
exceed
our
strength
,
so
it
too
much
crosses
our
Inclinations
.
We
are
contented
to
serve
our
Master
,
but
so
as
it
may
stand
with
our
ease
,
and
leisure
.
Like
that
Disciple
in
St.
Matthew
,
who
was
willing
and
follow
Christ
,
but
so
as
in
the
first
place
to
bury
his
Father
.
Or
like
them
that
were
bid
to
the
wedding
Feast
,
if
we
have
nothing
else
to
do
,
we
are
forsooth
his
humble
Servants
.
But
if
we
have
either
a
Field
to
prove
,
a
yoke
of
Oxen
to
try
,
or
a
Wife
to
marry
,
we
receive
and
return
his
Invitation
,
with
an
[
I
pray
you
have
me
excus'd
]
If
he
invites
us
to
the
Miracle
of
Loaves
and
Fishes
,
then
indeed
the
Case
is
alter'd
,
and
we
shall
flock
to
him
by
thousands
.
But
if
we
are
bid
to
sup
with
him
upon
a
Mess
of
sowre
Herbs
,
Vinegar
and
Gall
;
(
as
at
the
time
of
his
Crucifixion
,
)
then
we
affect
being
abstemious
,
we
lay
our
hand
upon
our
mouth
,
and
thank
him
as
much
as
if
we
did
.
That
is
to
say
,
in
all
such
Cases
,
either
we
are
not
at
leisure
,
or
else
we
do
not
like
our
Fare
.
Whereas
when
the
Master
is
so
transcendently
Good
,
that
for
the
work
of
a
few
Minutes
he
gives
an
Eternity
of
Reward
,
we
should
prevent
his
Commands
with
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
kind
of
Service
wilt
thou
command
us
?
we
should
afford
him
(
for
shame
)
as
great
a
Resignedness
of
Wills
,
as
that
Heathen
man
Cleanthes
gave
to
his
Iupiter
,
and
his
Fate
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Since
on
condition
that
he
saves
us
,
we
care
not
how
;
we
should
invite
him
to
command
us
,
we
care
not
what
;
and
to
lead
us
,
we
care
not
whither
.
We
should
give
him
up
our
Souls
as
so
many
Blanks
,
or
unwritten
Tables
,
aequally
susceptible
of
all
,
which
our
Master
shall
be
pleas'd
to
imprint
upon
us
.
For
in
the
Eighteenth
Chapter
of
St.
Luke
,
(
v.
17.
)
Whosoever
shall
not
receive
the
Kingdom
of
God
,
(
that
is
,
the
Praecepts
of
the
Gospel
,
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
a
little
Child
,
(
that
is
,
as
one
who
is
passive
,
and
of
a
teachable
Disposition
,
impartially
receptive
of
all
impressions
,
which
the
Tenor
of
the
Gospel
shall
stamp
upon
him
;
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
our
Saviour
,
he
shall
in
no
wise
enter
therein
.
And
this
,
no
doubt
,
is
the
meaning
of
that
Petition
in
the
Lord's
Prayer
,
Thy
will
be
done
in
Earth
,
as
it
is
in
Heaven
.
Which
notes
a
sufferance
(
saith
Tertullian
)
to
which
,
when
we
pray
,
own
Price
.
If
thou
wilt
have
us
to
work
it
out
,
let
us
not
choose
our
own
Task
.
If
thou
wilt
have
us
to
do
it
presently
,
let
us
not
choose
our
own
Time
.
Give
us
Resignedness
of
Spirits
,
and
with
That
,
what
thou
pleasest
.
Be
thy
Injunctions
never
so
hard
,
or
thy
Cross
never
so
heavy
;
be
it
the
giving
up
our
Livelyhoods
,
or
be
it
the
parting
with
our
Lives
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Thy
will
be
done
.
'T
is
true
we
may
pray
with
our
Blessed
Saviour
,
Father
if
it
be
possible
,
let
this
Cup
pass
from
us
.
But
then
we
must
pray
with
our
Saviour
too
,
Nevertheless
not
our
will
,
but
thy
will
be
done
.
I
remember
Herodian
reports
of
Alexander
,
Pseud
Antonine
,
)
He
was
so
perfectly
at
the
Devotion
of
his
Mother
Mammaea
,
as
to
obey
her
in
those
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
which
he
was
most
of
all
displeased
.
Not
disobeying
her
even
in
those
,
in
which
Disobedience
had
been
a
Duty
.
And
't
was
Pythagoras
his
Theology
,
not
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Iamblicus
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Hierocles
;
not
only
not
to
repine
at
God's
oeconomy
,
but
with
all
gentleness
to
embrace
it
.
Nor
only
to
observe
,
and
to
do
his
will
,
even
then
when
it
thwarted
theirs
;
but
to
accommodate
and
conform
their
will
to
His.
I
am
sorry
I
must
say
,
(
what
yet
I
must
,
)
that
were
Pythagoras
his
Metempsychosis
now
to
be
verified
in
Himself
,
and
He
again
to
teach
Philosophy
in
these
our
days
;
I
know
not
which
were
the
more
probable
,
either
for
us
to
be
the
better
for
his
Christian-like
Principles
,
or
for
Him
to
be
the
worse
for
our
Heathen-Practice
.
And
because
Reason
,
by
many
Auditors
,
is
more
attended
to
than
Scripture
;
let
me
bespeak
you
in
the
Person
,
not
so
much
of
a
Christian
,
as
of
a
Philsopher
.
Is
there
any
thing
in
the
World
(
I
do
not
say
more
impious
,
but
)
more
unpolitick
,
than
for
a
Lump
of
Infirmities
to
enter
the
Lists
with
the
Almighty
?
or
for
a
thing
of
a
Span
long
to
resist
Immensity
?
Our
Disobedience
to
such
a
Master
will
be
found
aequally
ridiculous
,
whether
we
hope
to
thrive
in
it
by
Opposition
,
or
Avoidance
.
For
dare
we
stand
against
Him
who
is
Omnipotent
?
Or
can
we
fly
from
Him
that
's
every
where
?
Do
we
live
in
fear
of
Them
that
can
hurt
the
Soul
?
Iacob
could
not
wrestle
with
him
,
though
he
did
it
for
a
Blessing
,
without
the
Disjoynting
of
his
Thigh
;
and
shall
we
struggle
for
a
Curse
,
even
at
the
price
't
was
not
safe
scribling
against
a
Man
,
who
had
the
Power
Spartian
.
in
vitâ
Hadr.
p.
14.
to
proscribe
;
And
Phavorinus
of
Hadrian
,
That
't
was
not
good
to
dispute
with
such
a
Person
,
as
had
the
command
of
thirty
Legions
;
Then
with
a
greater
force
of
reason
,
Is
it
not
Wisdom
,
as
well
as
Duty
,
to
yield
obedience
unto
a
Master
,
who
is
infinitely
Great
as
well
as
Good
,
and
has
the
power
to
compel
,
as
well
as
the
sweetness
to
invite
,
and
that
not
only
our
Obedience
,
but
our
Assent
too
?
We
count
it
prudence
in
other
things
,
to
make
a
vertue
of
Necessity
.
And
being
convinc'd
we
are
unable
to
prevail
against
our
Master
;
why
do
we
not
strive
to
be
unwilling
,
and
at
least
make
a
vertue
of
so
much
weakness
?
If
we
duly
contemplate
Inferiour
Nature
,
we
shall
find
but
too
much
reason
even
to
aemulate
and
strive
with
the
things
below
us
.
Which
yet
,
in
this
respect
at
least
,
are
so
much
higher
than
our selves
,
by
how
much
the
more
they
are
conformable
to
the
Blessed
Will
and
Pleasure
of
him
that
made
them
.
Not
only
the
Beasts
,
which
have
no
Understanding
,
but
the
Elements
,
which
have
no
Sense
,
do
silently
preach
to
the
Christian
World
,
at
once
Obedience
,
and
Self-denial
.
For
what
more
contrary
to
Nature
,
than
for
the
Earth
to
give
Rain
?
or
what
are
the
Clouds
more
unwilling
to
,
than
rain
Earth
?
And
yet
Obedience
to
their
Maker
is
a
thing
so
natural
,
as
that
they
obey
him
against
their
Nature
.
What
is
the
Sun
more
averse
to
,
than
either
going
back
,
or
standing
still
?
And
yet
in
obedience
to
God's
Command
,
He
did
not
only
stand
still
in
Gibeon
,
but
withal
went
back
upon
the
Dial
of
Ahaz
.
Hereupon
it
will
be
useful
thus
to
reason
within
our selves
.
Are
God's
Drudges
so
inclinable
to
his
Commands
?
and
shall
we
his
Darlings
be
so
averse
?
They
are
only
obliged
to
their
Creator
for
being
made
;
Our
Obligation
is
far
greater
,
by
our
being
made
men
;
and
greater
yet
by
our
being
remade
.
We
are
not
only
the
Work
,
but
Tertull.
de
Animâ
,
c.
19.
the
Breath
of
God
,
saith
Tertullian
.
Nay
farther
yet
,
whereas
he
spake
only
for
Them
,
for
Us
he
died
.
And
if
they
are
so
thankful
for
being
the
work
of
his
Hands
,
shall
not
we
be
much
more
,
for
being
the
price
of
his
Blood
?
yes
sure
.
As
't
is
our
privilege
,
above
them
,
to
have
a
Saviour
,
and
a
will
,
so
our
obedience
must
be
more
,
and
it
must
be
more
willing
.
It
must
not
only
be
Universal
,
(
for
so
is
Theirs
,
)
but
also
free
,
and
unconstrain'd
.
As
other
Creatures
are
obedient
,
because
they
cannot
resist
,
so
ought
we
,
because
we
will
not
.
We
must
not
obey
him
only
in
fear
,
because
he
is
a
great
Iudge
;
but
because
he
is
a
Saviour
,
we
must
take
Pleasure
in
our
Obedience
.
We
ought
to
look
upon
his
Praecepts
,
with
as
kind
eyes
as
on
his
Promises
;
and
the
employment
of
such
a
Master
,
should
as
much
incourage
us
as
our
pay
.
We
ought
to
think
the
Day
lost
which
is
not
spent
in
his
Service
;
and
execute
his
Precepts
with
so
much
readiness
,
as
wishing
at
least
we
could
prevent
them
.
We
should
not
only
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
not
only
ready
with
the
Praescriptions
,
but
Freewill-Offerings
of
our
Obedience
.
It
being
a
Gallantry
of
Devotion
,
and
most
worthy
of
a
Christian
,
to
be
most
of
all
afraid
of
offending
Him
,
(
not
whom
we
find
a
meer
Master
very
inclinable
to
punish
,
But
)
whom
we
find
a
good
Master
,
most
apt
to
pardon
.
Let
us
hasten
to
him
therefore
preaching
to
us
from
the
Mount
,
and
let
us
give
him
our
Attention
in
the
spirit
of
the
two
Emblemes
of
the
Law
and
the
Prophets
,
which
had
the
honour
to
attend
him
upon
Mount
Tabor
.
Undergoing
his
meanest
Offices
in
the
humility
of
a
Moses
,
and
with
the
greatest
earnestness
performing
them
in
the
zeal
of
an
Elias
.
Let
us
render
him
every
Faculty
both
of
our
Souls
and
of
our
Bodies
;
our
Mouths
to
confess
him
,
our
Heads
to
believe
him
,
our
Hands
and
Feet
to
serve
him
,
our
Wills
to
be
ruled
,
and
our
Wits
to
be
captivated
by
him
,
our
Hearts
to
love
him
,
and
our
Lives
to
dye
for
him
.
All
which
,
though
it
is
All
,
is
still
too
little
,
if
we
impartially
consider
the
Disproportion
of
our
Reward
,
that
blessed
Parallel
drawn
out
for
us
by
God's
own
Compass
,
Life
,
and
Aeternity
.
A
man
(
you
know
)
would
do
any
thing
whereby
to
find
Life
,
though
(
in
our
Saviour's
Oxymôron
)
it
is
by
losing
it
,
Matth.
10.
39.
And
as
a
man
will
part
with
any
thing
,
to
save
his
life
;
so
with
life
too
,
to
eternize
it
.
If
therefore
our
Saviour
does
bid
us
follow
him
,
let
us
not
venture
to
choose
our
way
.
And
if
we
can
but
arrive
at
Heaven
,
it
matters
not
much
though
we
go
by
Hell
.
For
comparing
his
Goodness
with
his
Mastership
,
his
Promises
with
his
Precepts
,
and
the
Scantling
of
our
Obedience
with
the
Immenfity
of
our
Reward
;
we
shall
find
that
our
work
hath
no
proportion
with
our
wages
;
but
that
we
may
inquire
,
when
all
is
done
,
Good
Master
what
shall
we
do
?
And
this
does
prompt
me
to
proceed
to
my
last
Doctrinal
Proposition
.
That
when
all
is
done
that
can
be
,
we
are
unprofitable
Servants
;
Our
Obedience
is
not
As
Christianity
,
like
Manhood
,
hath
its
several
steps
and
degrees
of
growth
;
so
the
Soul
,
as
well
as
the
Body
,
doth
stand
in
need
of
Food
,
and
Raiment
.
And
agreable
to
the
Complexion
of
immaterial
Beings
,
she
is
not
only
bedeck't
,
but
sustain'd
with
Righteousness
.
Now
as
none
can
inherit
Eternal
Life
,
but
He
that
is
born
of
the
Spirit
;
And
as
he
that
is
born
of
the
Spirit
,
must
also
be
nourished
with
the
Spirit
,
before
he
can
possibly
live
an
holy
,
and
spiritual
Life
;
so
it
is
only
God
the
Spirit
that
gives
us
Birth
,
God
the
Son
that
gives
us
Breeding
,
and
God
the
Father
that
gives
us
the
privilege
of
Adoption
.
The
Spirit
feedeth
us
as
his
Babes
;
the
Son
instructs
us
as
his
Disciples
;
the
Father
indows
us
as
his
Heirs
.
It
is
the
Spirit
that
fits
us
for
our
Inheritance
,
the
Son
that
gives
us
a
Title
to
it
,
And
't
is
especially
the
Father
who
doth
invest
us
with
the
Possession
.
But
now
of
all
God's
External
and
Temporal
Blessings
which
have
any
Resemblance
unto
his
Spiritual
,
methinks
the
Manna
that
fell
from
Heaven
is
the
liveliest
Embleme
of
his
Grace
.
Of
which
though
some
did
gather
more
,
and
some
less
;
yet
they
that
nothing
over
,
and
they
that
gather'd
least
,
had
no
lack
.
Thus
as
Manna
,
like
Grace
,
is
the
Bread
of
Heaven
;
But
still
the
Parallel
goes
on
.
For
the
reason
why
the
Manna
which
God
sent
down
to
the
People
Israel
,
would
not
indure
above
a
[
*
](A54843-e147110-b)
*
Exod.
16.
21.
Day
,
was
(
saith
Philo
upon
the
Place
)
lest
considering
the
Care
by
which
dangerously
Good
.
Like
those
once
happy
,
but
ever-since
unhappy
stood
so
firmly
.
For
though
they
were
free
from
that
Lust
,
which
is
the
Pollution
of
the
Flesh
;
yet
they
were
lyable
to
Ambition
,
which
is
the
Filthiness
of
the
Spirit
.
As
if
their
Plethory
of
Goodness
had
made
them
Wantons
,
or
the
Unweildiness
of
their
Glory
had
made
them
Proud
;
't
was
from
a
likeness
to
their
Creator
,
that
they
aspir'd
to
an
Equality
;
and
so
they
were
the
first
of
all
the
Creatures
,
as
well
in
their
Fall
,
as
their
Perfections
.
Now
adding
to
this
the
consideration
,
that
Ingratitude
does
gather
Increase
of
Guilt
,
from
a
greater
abundance
of
Obligations
,
(
so
as
the
Angels
falling
from
Heaven
,
could
not
fall
less
than
as
low
as
Hell
,
)
we
may
perhaps
find
a
reason
,
for
which
to
congratulate
to
our selves
,
that
Dimensum
or
Pittance
of
God's
free
Grace
,
which
hath
left
us
our
Infirmities
as
fit
Remembrancers
to
Humility
.
That
being
placed
in
a
condition
,
rather
of
Trembling
,
than
of
Security
,
every
Instance
of
our
defect
may
send
us
to
God
for
a
Supply
.
God
hath
given
us
our
Proportion
,
that
we
may
not
grumble
,
or
despair
;
but
not
such
a
Perfection
,
as
once
to
Adam
and
the
Angels
before
their
Fall
,
that
we
may
not
(
like
Them
)
be
either
careless
,
or
presume
.
So
that
making
a
due
comparison
,
of
that
faint
measure
of
Goodness
which
now
we
possibly
may
have
by
the
Grace
of
God
,
with
that
full
measure
hope
for
,
we
must
be
fain
to
acknowledge
,
when
all
is
done
,
that
the
greatest
measure
of
our
obedience
is
far
from
deserving
the
least
of
Bliss
.
For
as
the
Sun
appears
to
us
a
most
glorious
Body
,
and
yet
is
look't
upon
by
God
,
as
a
spot
of
Ink
;
so
though
the
Righteousness
of
men
doth
seem
to
men
to
be
truly
such
,
yet
compar'd
with
our
Reward
,
it
is
no
more
than
as
filthy
Rags
.
That
other
promise
of
our
Lord
,
Never
to
see
or
to
taste
of
Death
,
had
inherit
Eternal
Life
too
,
though
I
cannot
affirm
it
above
our
wishes
,
yet
sure
it
is
often
above
our
Faith
.
Had
we
no
more
than
we
deserv'd
,
we
should
not
have
so
great
Blessings
as
Rain
and
Sunshine
;
and
God
had
still
been
Iust
to
us
,
had
he
made
our
best
wages
to
be
as
negative
as
our
work
.
For
as
the
best
of
us
all
can
boast
no
more
,
than
of
being
less
guilty
than
other
men
;
so
we
can
claim
no
other
Reward
,
than
to
be
somewat
less
punish't
;
(
that
is
,
to
be
beaten
with
fewer
stripes
.
)
As
the
Ox
amongst
the
Iews
being
unmuzzl'd
upon
the
Mowe
(
by
the
special
appointment
of
God
himself
,
)
at
once
did
eat
,
and
tread
the
Corn
,
whereby
he
received
his
Reward
,
at
the
very
same
Instant
in
which
he
earn'd
it
;
so
the
Protection
of
such
a
Soveraign
is
Reward
enough
for
our
Allegiance
;
and
the
present
Maintenance
of
a
Servant
is
the
usual
Recompence
of
his
labour
.
Whatsoever
God
affords
us
besides
our
Being
,
is
to
be
reckon'd
supra
Computum
.
Life
at
least
is
our
stipend
,
and
Aeternity
but
our
Donative
.
Nay
if
we
seriously
consider
,
that
we
are
properly
the
Authors
of
all
that
is
evil
in
our selves
,
and
nothing
more
than
the
Instruments
of
what
is
good
;
that
when
we
pray
very
devoutly
,
't
is
God
that
sets
our
lips
a
going
;
and
whensoever
we
give
Alms
,
't
is
God
that
mollifies
our
hearts
,
and
that
stretcheth
[
*
](A54843-e148680-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plato
in
Menone
.
neither
infus'd
by
Nature
,
nor
acquir'd
by
Industry
,
but
a
special
Benefaction
of
God's
free
Grace
,
Plato
himself
,
though
an
Heathen
,
had
yet
Discretion
enough
to
say
.
[
†
](A54843-e148760-b)
†
Si
à
Deo
confertur
Continentiae
virtus
,
Quid
gloriaris
quasi
non
acceperis
?
Tertull.
de
Virginibus
velandis
,
c.
13.
Why
then
do
the
Hebrew
or
Roman
Pharisees
take
a
pride
in
the
doing
of
this
or
that
Duty
,
or
boast
the
giving
of
this
or
that
Alms
,
as
if
they
had
any
thing
to
give
,
which
they
themselves
had
not
receiv'd
?
[
‖
](A54843-e148870-b)
‖
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clemens
Rom.
in
Ep.
ad
Cor.
p.
50.
Why
do
they
glory
in
their
Widowhood
,
or
Single
life
,
when
't
is
only
from
God
that
they
have
their
Continence
?
or
why
do
they
think
to
merit
Heaven
by
being
Rich
in
Good
works
,
when
even
the
Goodness
of
their
works
does
but
increase
their
obligation
?
Can
they
expect
to
be
rewarded
for
their
Acceptance
?
or
think
that
ought
is
due
to
them
,
for
their
having
been
already
so
much
oblig'd
?
If
from
the
liberty
of
their
Wills
they
argue
the
merit
of
their
Obedience
,
they
must
know
they
do
impose
a
double
fallacy
on
themselves
.
For
neither
can
the
Wills
of
men
incline
to
good
without
Grace
,
nor
is
the
Liberty
of
their
Wills
any
whit
less
of
God's
giving
,
than
all
the
rest
.
'T
is
God
that
makes
us
,
not
only
able
,
but
willing
too
to
be
obedient
;
So
that
the
privilege
of
our
choice
does
not
only
not
lessen
,
but
greatly
heighten
our
Obligation
.
And
since
to
perform
our
whole
Duty
,
is
but
to
pay
our
whole
Debt
,
our
Lord
might
legally
have
awarded
us
,
not
a
Recompence
,
but
a
Discharge
.
Nay
let
me
say
a
little
farther
,
That
had
our
Master
proposed
to
us
neither
an
Heaven
to
incourage
,
nor
an
Hell
to
fright
us
to
our
Obedience
,
it
had
been
yet
Reward
sufficient
,
to
have
but
our
Labour
for
our
Pains
;
And
Christ
were
still
a
Good
Master
,
in
crowning
our
Foreheads
with
their
own
Sweat
;
in
making
it
the
Reward
of
our
Christian
Race
,
to
injoy
the
Satisfaction
of
having
run
it
.
For
the
Commandments
of
God
are
so
extremely
for
our
Interest
,
and
so
conformable
to
our
Reason
,
that
even
in
keeping
them
(
saith
the
Psalmist
)
there
is
great
Reward
,
(
Psal.
19.
9
,
10
,
11.
)
This
I
endeavour'd
to
make
appear
in
the
last
days
Subject
of
my
Discourse
,
shewing
the
Goodness
of
our
Master
from
the
Work
about
which
he
employs
his
Servants
;
(
As
I
shall
also
make
it
appear
upon
some
other
opportunity
.
)
And
indeed
't
is
so
impossible
,
that
any
Arrears
of
Bliss
and
Glory
should
be
due
to
us
in
Heaven
,
for
our
having
been
obedient
(
that
is
happy
)
here
on
Earth
,
that
(
in
the
Nineteenth
Chapter
of
St.
Matthew
at
the
Nine
and
twentieth
Verse
,
)
Whosoever
hath
forsaken
either
Father
,
or
Mother
,
or
Brethren
,
or
Sisters
,
or
Wife
,
or
Children
,
or
Houses
,
or
Lands
,
for
the
Name
of
Christ
and
his
Gospel
;
although
he
shall
receive
an
hundred
fold
,
and
that
perhaps
in
this
present
World
,
yet
't
is
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
shall
not
purchase
,
but
inherit
Eternal
Life
.
'T
is
true
indeed
that
our
Obedience
is
the
Causa-sine-quâ-non
,
(
that
is
)
the
Necessary
Condition
,
which
is
required
by
God
to
our
being
there
;
But
it
follows
not
thence
that
't
is
the
Causa
Energetica
,
the
effectual
Cause
of
our
coming
thither
.
For
we
cannot
duly
say
,
A
man
does
walk
with
his
Hands
,
or
eat
with
his
Ears
,
because
he
neither
eats
nor
walks
without
them
.
And
't
is
as
illogical
to
affirm
that
we
can
climb
Heaven
by
our
Good
works
,
because
without
them
we
fall
to
Hell
.
They
keep
us
company
indeed
,
but
they
do
not
carry
us
.
Thus
if
a
Patron
gives
me
a
Mannor
,
and
only
covenants
for
the
payment
of
some
small
Quit-Rent
;
or
else
bestows
upon
me
an
ample
Field
,
upon
condition
that
once
a
year
I
shall
present
him
with
a
Turf
;
I
cannot
say
that
that
Turf
is
a
Recompence
for
the
Field
,
but
an
acknowledgment
of
the
Favour
:
Not
the
paying
him
for
a
Bargain
,
but
the
thanking
him
for
a
Benevolence
.
And
such
is
the
infinite
Disproportion
betwixt
the
best
of
our
Obedience
,
and
our
least
Degree
of
Bliss
,
that
't
is
but
a
Token
of
our
Homage
,
not
an
earning
of
our
Reward
.
And
therefore
't
is
aptly
observ'd
by
Grotius
,
that
the
word
in
the
Hebrew
Text
which
answers
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Life
Eternal
is
a
Reward
,
because
't
is
given
upon
Condition
;
but
withal
it
is
a
Gift
,
because
't
is
given
us
.
Say
we
therefore
with
holy
Iob
,
If
we
are
wicked
,
wo
unto
us
;
And
if
we
are
righteous
,
we
will
not
lift
up
our
Heads
,
Job
10.
15.
Or
let
us
say
rather
with
St.
Paul
,
2
Cor.
3.
5.
Not
that
we
are
sufficient
of
our selves
,
to
think
any
thing
as
of
our selves
,
but
that
our
sufficiency
is
of
God
.
That
though
indeed
we
can
work
out
our
own
Salvation
;
yet
it
is
upon
this
accompt
,
that
God
Himself
worketh
in
us
,
both
to
will
and
to
do
of
his
good
Pleasure
.
That
though
perhaps
we
can
do
all
things
;
yet
it
is
only
through
Christ
that
strengthens
us
.
That
neither
our
Duty
,
nor
our
Happiness
,
are
any
way
Necessary
to
God
;
who
,
as
he
needeth
not
the
sinful
,
so
neither
hath
he
need
of
the
righteous
man
.
And
therefore
(
to
pass
out
of
this
Point
,
at
the
same
Door
where
I
came
in
,
)
let
us
confess
,
that
at
our
best
,
we
are
but
Unprofitable
Servants
;
that
our
Obedience
is
not
the
Cause
,
but
meerly
the
Condition
of
our
Reward
;
And
that
if
ever
we
arrive
at
Eternal
Life
,
it
will
not
be
by
way
of
Purchase
,
as
we
are
Servants
;
but
by
way
of
Inheritance
,
as
we
are
Sons
.
Which
God
of
his
Mercy
prepare
us
for
,
not
for
our
Faith
,
or
for
our
Works
,
but
for
the
worthiness
of
his
Son
.
To
him
be
Glory
for
ever
and
ever
.
Amen
.
A
SCRIPTURAL
PROGNOSTICK
OF
JESUS
CHRIST's
Second
Advent
TO
Iudge
the
World
.
A
PROGNOSTICK
OF
THE
Coming
of
Christ
TO
JUDGMENT
.
LUKE
XVIII
.
8.
But
when
The
Son
of
Man
cometh
,
shall
he
find
Faith
upon
the
Earth
?
That
is
to
say
,
He
shall
not
.
(
According
to
the
Rule
of
all
Grammarians
and
Rhetoricians
,
that
an
Affirmative
Interrogation
is
the
most
forcible
way
of
expressing
a
flat
and
positive
Denial
.
)
§
1.
THE
Cohaerence
'twixt
These
,
and
the
words
foregoing
,
is
so
hard
to
be
discerned
at
first
appearance
,
that
some
have
thought
there
is
none
at
all
.
For
if
God
will
come
speedily
to
the
Avenging
of
his
Elect
,
(
as
our
Saviour
saith
he
will
,
in
the
two
next
Verses
before
my
Text
,
)
who
were
not
Elected
without
a
Praescience
,
as
well
of
their
Faithfulness
,
as
of
their
Faith
;
How
can
it
be
that
when
He
comes
,
He
shall
not
find
Faith
upon
the
Earth
?
But
if
we
attentively
consider
the
Text
before
us
,
as
it
stands
in
relation
to
all
the
Verses
going
before
,
and
more
especially
to
the
first
,
This
Objection
will
quickly
vanish
,
and
we
shall
find
a
good
Connexion
,
between
the
praecedent
,
and
praesent
words
.
For
our
Lord
having
exhorted
The
Neophyte-Disciples
to
whom
he
spake
,
Not
to
faint
in
their
Prayers
,
but
to
pray-on
with
Perseverance
,
(
v.
1.
)
excites
them
to
it
with
an
Assurance
,
that
their
Prayers
shall
not
be
fruitless
.
And
that
their
Prayers
shall
not
be
fruitless
,
He
convinceth
them
by
an
Argument
à
minori
ad
majus
.
This
appears
by
his
whole
Parable
touching
the
Widows
Importunity
,
praevailing
over
the
Heart
of
an
hardned
Iudge
.
From
whence
the
Argument
is
as
natural
,
as
it
is
logical
,
and
convincing
.
For
if
the
Prayer
of
the
distressed
and
importunate
Widow
returned
at
last
into
her
Bosom
with
good
Success
,
thô
from
a
most
corrupt
Iudge
,
who
had
no
fear
of
God
,
nor
regard
of
Man
,
(
v.
2.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
how
much
a
greater
force
of
reason
shall
all
the
Prayers
of
The
Faithful
receive
an
acceptable
Return
,
from
the
Father
of
Mercies
,
and
God
of
all
Consolation
,
who
is
(
not
only
no
unjust
or
obdurate
Judge
,
but
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Rewarder
by
way
of
Eminence
of
them
that
diligently
seek
Expostulation
,
(
cohaering
with
what
he
said
before
,
by
a
Conjunction
Adversative
,
)
that
when
He
shall
come
in
the
later
Days
to
be
an
Avenger
of
his
Elect
,
The
Apostasie
will
be
so
general
,
He
will
find
but
Few
of
them
.
Of
the
many
who
are
Called
,
He
will
find
but
few
Chosen
.
Amongst
a
Multitude
of
Flatterers
,
he
will
find
but
few
Friends
.
In
a
world
of
Praetenders
,
He
will
find
but
Few
Faithful
;
and
with
very
much
Profession
,
very
little
True
Faith
;
They
alone
being
Elect
,
who
persevere
unto
the
End
in
The
Faith
of
Christ
;
and
whose
Faith
is
efficacious
,
as
well
as
sufficient
to
make
them
Faithful
.
§
2.
We
see
The
Cohaerence
of
the
Text
,
which
will
help
us
not
to
err
in
the
Meaning
of
it
.
For
in
that
our
Lord
asks
,
When
the
Son
of
Man
cometh
,
shall
He
find
Faith
upon
the
Earth
?
It
is
as
if
he
should
have
said
in
plain
and
peremptory
Terms
,
That
at
his
second
Coming
from
Heaven
to
judge
the
Inhabitants
of
the
Earth
,
He
shall
not
find
Many
Christians
,
who
will
pray
with
that
Faith
,
which
alone
can
inable
them
to
pray
without
ceasing
,
and
not
to
faint
.
When
He
shall
come
to
save
Believers
,
He
will
find
but
few
such
in
the
Gospel-sense
.
Not
none
simpliciter
,
but
none
secundum
quid
.
Comparatively
none
,
or
none
to
speak
of
.
The
greatest
part
of
men
will
perish
,
even
for
want
of
That
Faith
,
whereby
men's
Prayers
become
effectual
.
'T
is
not
through
any
defect
of
Goodness
,
and
longanimity
in
God
,
that
so
few
will
be
safe
in
the
Day
of
Judgment
;
But
through
a
miserable
defect
of
Christian
Faithfulness
,
and
Faith
,
The
great
Condition
of
the
Covenant
,
which
God
in
Christ
(
the
only
true
Shechinah
)
was
pleas'd
to
make
with
the
Sons
of
Men.
Historical
Faith
there
is
in
many
,
such
as
is
common
to
men
with
Devils
,
who
are
said
by
St.
Iames
,
to
believe
,
and
tremble
.
A
sturdy
Praesumption
there
is
in
Many
,
which
they
mistake
for
the
perfection
and
strength
of
Faith
.
A
Carnal
Security
is
in
Many
,
which
they
take
to
be
the
Product
and
Fruit
of
Faith
.
There
is
in
many
such
a
Carnal
and
Human
Faith
,
concerning
the
Being
of
Heaven
and
Hell
,
a
Life
after
Death
,
and
a
Day
of
Judgment
,
as
that
there
is
such
a
Place
as
Constantinople
,
or
Eutopia
;
whereof
thô
This
is
as
fictitious
,
as
That
is
real
,
yet
by
Ignaroes
in
Geography
they
are
believed
Both
alike
.
Thus
in
one
sense
or
other
,
Faith
is
as
common
as
Infidelity
:
a
Weed
which
grows
in
most
mens
Gardens
.
But
very
few
have
That
Faith
,
of
which
our
Lord
does
here
speak
;
to
wit
a
Faith
which
is
attended
with
Hope
,
and
Charity
;
a
Faith
coupl'd
with
Fear
to
offend
our
Maker
;
a
Faith
productive
of
obedience
unto
That
which
is
called
The
[
*
](A54843-e151740-b)
*
Rom.
3.
27.
Law
of
Faith
;
a
Faith
importing
all
faithfulness
in
the
discharge
of
that
Service
we
owe
our
Master
;
a
Faith
expressed
by
a
submission
,
first
to
God
rather
than
Man
,
and
then
to
Man
for
God's
sake
;
lastly
a
Faith
joyned
with
Patience
,
Perseverance
unto
the
End
in
the
work
of
Prayer
;
to
which
our
Saviour
had
exhorted
in
the
first
Verse
of
This
Chapter
,
and
which
indeed
is
the
Scope
of
this
whole
Paragraph
.
§
3.
Thus
we
have
clearly
a
Praediction
,
that
the
last
Times
will
be
the
worst
;
or
that
the
World
,
towards
its
End
,
will
be
most
dissolute
,
and
debauch't
;
that
't
will
not
be
only
an
Iron-age
,
but
that
the
Iron
will
be
corrupted
with
Rust
and
Canker
.
This
is
the
Doctrine
of
the
Text
,
and
this
must
be
divided
into
two
distinct
Branches
,
as
the
word
Faith
may
here
be
taken
in
two
distinct
Considerations
.
For
in
which
sense
soever
we
understand
the
word
Faith
in
the
Text
before
us
,
whether
for
a
firm
Adhaerence
unto
the
Truth
of
Christ's
Gospel
in
all
its
Doctrines
;
or
for
a
faithful
punctuality
in
All
Commerce
and
Transaction
'twixt
Man
and
Man
;
whether
in
That
as
the
Cause
of
This
,
or
in
This
as
the
Fruit
of
That
;
(
for
't
is
not
pertinent
now
to
mention
all
the
other
acceptions
of
Faith
in
Scripture
,
)
we
shall
have
reason
to
suspect
,
The
World
is
drawing
towards
its
End
,
in
that
the
Praediction
of
our
Saviour
is
drawing
so
near
its
Completion
.
Before
I
come
to
prove
or
apply
the
Doctrine
,
it
will
perhaps
be
worth
while
,
to
take
a
view
of
the
Description
of
the
last
and
worst
Days
,
as
St.
Peter
and
St.
Paul
have
drawn
it
up
for
us
in
their
Epistles
:
the
one
in
Gross
,
and
the
other
in
the
Retail
.
First
St.
Peter
tells
us
in
general
,
There
shall
come
in
the
last
days
Scoffers
,
walking
after
their
own
own
Lusts.
St.
Paul
acquaints
us
in
particular
,
This
know
also
(
saith
he
to
Timothy
,
)
that
in
the
last
days
perilous
times
shall
come
.
For
men
shall
be
Lovers
of
their
own
selves
;
covetous
,
boasters
,
proud
,
blasphemers
,
disobedient
to
Parents
,
unthankful
,
unholy
;
without
natural
affection
,
truce-breakers
,
make-bates
,
(
otherwise
called
false
Accusers
,
)
incontinent
,
fierce
,
despisers
of
those
that
are
good
;
Traitors
,
heady
,
high-minded
,
Lovers
of
Pleasures
more
than
Lovers
of
God
;
having
a
form
of
Godliness
,
but
denying
the
Power
thereof
.
From
These
(
saith
He
)
turn
away
.
And
presently
after
he
gives
his
Reason
.
For
of
this
sort
are
they
who
creep
into
Houses
,
and
lead
captive
silly
women
laden
with
Sins
,
and
led
away
with
divers
lusts
;
Ever
learning
,
but
never
able
to
come
to
the
knowledge
of
the
Truth
.
After
this
they
are
compared
to
Iannes
and
Iambres
withstanding
Moses
,
men
of
corrupt
minds
,
or
men
of
no
[
*
](A54843-e152350-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
judgment
,
and
Reprobate
concerning
the
Faith
,
(
2
Tim.
3.
from
the
first
verse
unto
the
ninth
.
)
This
is
St.
Paul's
Exact
Description
of
wicked
Doers
in
the
last
Days
,
and
that
in
the
Bosom
in
ipso
etiam
Ecclesiae
sinu
,
qui
tamen
summam
pietatem
prae
se
ferent
.
Beza
in
locum
.
of
The
Church
too
,
as
learned
Beza
expresly
words
it
.
Now
whether
the
last
Days
refer
to
the
Destruction
of
Ierusalem
,
or
to
the
End
of
the
World
,
or
have
an
Aspect
upon
Both
,
(
which
I
conceive
to
be
the
Best
of
the
Three
Opinions
,
)
we
cannot
but
say
it
suits
well
(
a
great
deal
too
well
,
)
with
the
Days
we
live
in
.
For
§
4.
If
we
consider
the
Faith
of
Christ
in
the
first
general
sense
I
lately
mention'd
,
How
is
it
totally
rejected
,
or
most
wretchedly
depraved
,
by
the
Mahomedans
in
the
Eastern
,
and
by
the
Multitude
of
Fanaticks
,
in
the
Western
parts
of
the
World
?
what
with
Heathens
,
and
Iews
,
arrant
Atheists
,
and
empty
Theists
,
modern
Arrians
or
Socinians
,
what
with
Dogmatists
,
and
Scepticks
,
and
the
more
brutish
Acatalepticks
,
and
damnable
Hypocrites
in
Religion
,
who
(
if
it
is
possible
)
may
be
thought
worse
than
the
worst
of
These
;
How
few
in
Christendom
are
Christians
,
or
more
than
Professors
of
Christianity
?
And
even
of
Professors
how
many
are
there
,
who
in
their
words
do
own
Christ
,
whilst
in
their
works
they
quite
deny
him
?
like
Those
concerning
whom
St.
Paul
saith
to
Titus
,
They
are
Abominable
,
Disobedient
,
and
to
every
good
work
Reprobate
.
Do
not
the
Turks
use
our
Saviour
with
much
more
reverence
and
respect
,
thô
they
believe
him
but
a
meer
Prophet
,
than
many
Thousands
of
Verbal
Christians
who
do
profess
him
to
be
a
God
?
The
Turks
chastize
their
Christian
Slaves
,
whensoever
their
Anger
or
Impatience
moves
them
to
swear
,
or
to
blaspheme
.
A
Turkish
Sultan
could
afford
[
†
](A54843-e152970-b)
†
Curopalates
apud
Baronium
ad
An.
Ch.
1071.
a
good
Admonition
to
a
Pope
,
and
a
Christian
Emperour
,
that
Iesus
Christ
had
commanded
them
to
put
up
Injuries
and
Affronts
,
but
not
to
offer
,
or
to
revenge
them
.
How
like
an
Heathen
did
[
*
](A54843-e153050-b)
*
Coelij
August
.
Curionis
Hist.
Saracen
.
l.
1.
p.
62
,
63
,
64.
lib.
2.
p.
136
,
137.
l.
2.
p.
150.
Iustinian
break
his
Contract
with
the
Mahomedans
?
and
how
sadly
did
they
make
an
Example
of
him
?
How
did
Nicephorus
do
the
like
with
the
Turkish
Aaron
?
and
how
was
he
made
a
like
Example
?
A
whole
victorious
Christian
Army
,
dead
in
Drunkenness
and
Sleep
,
was
so
cut
off
by
the
Saracens
during
the
Reign
of
Michael
Ducas
,
that
only
a
man
was
left
alive
to
carry
home
Tidings
of
that
Calamity
.
The
Christian
Emperour
Diogenes
found
as
much
Faithfulness
and
Humanity
from
the
most
admirable
Axan
,
(
a
Turkish
Sultan
and
an
Spondanum
ad
A.
D.
1071.
Enemy
,
)
who
took
him
Pris'ner
,
as
he
found
Falsness
,
and
Barbarity
from
his
own
Christian
Subjects
at
his
Enlargement
.
Lord
!
the
wonderful
difference
between
these
Two
!
His
Turkish
Enemy
sav'd
his
life
,
his
Christian
Subjects
took
it
away
.
And
the
most
A.
D.
1444.
Scandalous
*
Violation
of
Christian
Faith
with
the
Mahomedans
,
to
which
the
impious
Pope
Eugenius
had
most
unchristianly
exhorted
the
King
of
Poland
,
cost
Ladislaus
the
signal
loss
of
more
than
Thirty
thousand
Soldiers
,
whom
their
good
Father
of
the
Papacy
may
well
be
esteemed
to
have
slain
.
To
deal
impartially
with
our selves
,
as
well
as
honestly
with
our
Enemies
,
and
religiously
with
our
Saviour
,
(
whose
Praediction
in
my
Text
I
am
now
justifying
and
proving
;
)
what
Incouragement
have
the
Turks
to
joyn
themselves
with
the
Christians
,
whilst
they
observe
so
many
Christians
wearing
Religion
as
a
Cloak
?
a
Cloak
to
cover
Irreligion
?
a
Cloak
of
Maliciousness
and
Hypocrisie
,
to
be
put
off
and
on
as
occasion
serves
?
a
Cloak
for
Knavery
,
and
Sedition
,
and
Violation
of
Oaths
?
What
Invitations
or
Inducements
have
the
Worshippers
of
Mahomed
to
be
converted
to
Christianity
,
whilst
for
one
Drunkard
in
Turky
,
They
see
there
are
Multitudes
in
Christendom
?
or
whilst
they
fear
,
by
turning
Christians
,
they
shall
be
under
the
Persecution
of
Fellow
Christians
?
whereas
continuing
to
be
Turks
,
the
Christians
can
do
them
but
little
Hurt
?
or
whilst
they
find
Christian
Princes
buying
Peace
of
the
Great
Turk
,
that
they
may
break
it
with
one
another
;
or
whilst
they
hear
that
Prosperity
is
avowed
by
many
Christians
,
to
be
a
Mark
of
the
True
Religion
?
or
whilst
they
read
that
a
most
gracious
and
religious
Christian
King
,
Charles
the
First
of
Great
Britain
,
was
cruelly
kill'd
in
cold
Blood
by
his
Christian
Subjects
,
and
by
the
best
sort
of
Christians
(
as
some
esteem
them
,
at
least
as
They
esteem
Themselves
,
)
Dissenting
Protestants
,
and
Reformers
,
Refiners
of
The
Reformation
,
and
even
Menders
of
the
Magnificat
?
Now
what
says
The
Mahomedan
,
within
himself
,
and
to
others
on
this
occasion
?
If
such
as
These
are
the
Characters
whereby
Christians
are
to
be
known
,
and
Christians
of
the
purer
sort
too
,
Christians
tenderer
in
Conscience
than
others
are
,
Christians
scrupling
at
a
Surplice
,
or
Cross
in
Baptism
,
sit
Anima
mea
cum
paganis
,
(
The
Turkish
Musulman
will
say
,
)
Let
my
Soul
be
with
Theirs
,
who
never
once
heard
of
the
Christian
Creed
.
O
my
Soul
,
(
says
the
Infidel
,
)
come
not
Thou
into
their
Secret
;
to
their
Assembly
,
mine
Honour
,
be
not
Thou
united
.
For
in
their
Anger
they
slew
a
Man
;
and
in
their
self-will
they
digged
down
a
strong
Wall
;
(
Him
who
was
to
His
People
for
Walls
and
Bulwarks
.
)
Cursed
be
their
Anger
,
for
it
was
fierce
;
and
their
wrath
,
for
it
was
cruel
.
Such
is
the
Infidel's
Indignation
,
thô
expressed
in
the
words
of
a
most
Faithful
dying
Iacob
,
concerning
two
of
his
own
God
will
divide
them
in
Iacob
,
and
scatter
them
in
Israel
.
§
5.
But
let
us
consider
whether
The
Iews
have
greater
incouragement
than
The
Turks
,
to
unite
with
Those
Christians
in
point
of
Faith
,
who
hold
that
None
is
to
be
kept
with
their
Fellow-Christians
,
if
(
forsooth
)
they
are
not
fully
of
their
Perswasion
,
and
for
That
reason
only
are
called
Hereticks
.
The
Italian
Iews
at
this
day
do
hate
Adultery
to
the
Death
;
whilst
they
observe
Italian
Christians
do
hardly
accompt
it
a
greater
Crime
,
than
to
eat
Flesh
upon
a
Friday
.
The
Iews
are
so
much
at
unity
within
themselves
,
that
(
as
covetous
as
they
are
,
and
how
much
soever
scatter'd
abroad
,
)
they
have
a
kind
of
Community
of
Goods
and
Fortunes
,
in
that
they
leave
not
their
Poor
ones
without
Relief
,
nor
their
Captives
without
a
Ransom
.
Whereas
the
Christians
,
(
they
observe
,
)
and
as
well
Protestants
,
as
Papists
,
are
full
of
Enmity
,
and
Strife
,
and
perhaps
of
somewhat
more
than
Vatinian
Hatreds
,
from
whence
arise
their
Departures
and
Separations
from
one
another
.
They
will
not
meet
to
serve
God
under
one
and
the
same
Roof
with
their
Christian
Brethren
,
for
fear
they
should
obey
Man
,
and
the
Laws
in
force
.
Now
the
Iews
cannot
believe
The
Spirit
of
Truth
is
in
our
Dwellings
,
because
He
is
also
The
Spirit
of
Unity
;
and
They
conceive
we
could
not
be
liable
to
such
Dissentions
and
Divisions
as
are
amongst
us
,
had
we
The
unity
of
Truth
in
our
Fundamentals
.
How
many
Fractions
of
Religion
have
been
observed
to
be
in
Poland
?
How
many
in
England
,
and
in
Holland
,
and
in
other
Christian
Countries
,
't
is
hard
to
say
.
I
will
say
a
strange
thing
,
no
whit
stranger
than
it
is
true
.
There
is
not
a
Christian
in
all
the
World
,
who
is
not
an
Haeretick
,
or
a
Schismatick
,
in
the
accompt
of
other
Christians
,
perhaps
no
better
than
Himself
.
How
full
are
all
Parties
of
hot
Disputes
,
whereof
the
End
commonly
is
rather
Victory
,
than
Truth
?
And
what
a
Disgrace
must
it
needs
be
to
the
Christian
Name
,
that
in
all
the
bitter
Contests
between
the
Iesuites
,
and
the
Iansenists
,
the
Dominicans
,
and
the
Franciscans
,
the
Gallican
Church
,
and
the
Church
of
Rome
,
the
Popish
Churches
,
and
the
Reformed
,
the
Regular
Protestants
,
and
the
Irregular
,
the
Prote
stants
by
and
for
,
and
Those
against
the
Law
establish't
,
the
Constant
Protestants
,
and
the
Protestants
given
to
change
,
the
Remonstrants
,
and
Antiremonstrants
,
the
Sub
,
and
Supralapsarians
,
and
many
other
opposite
Parties
,
(
too
many
to
be
now
reckon'd
,
)
a
greater
Care
is
commonly
taken
to
keep
up
the
Credit
of
a
Syllogism
,
or
Reputation
of
a
Side
,
than
the
Unity
and
Peace
of
The
Church
of
God
?
If
an
Erasmus
,
or
a
Modrerius
,
if
a
Melancthon
,
or
a
Wicelius
,
if
a
Cassander
,
or
a
Thuanus
,
a
Spalatensis
,
or
a
Grotius
,
does
but
indeavour
to
make
up
Breaches
,
or
perswade
men
to
meet
in
the
Middle
way
,
(
such
as
is
the
way
of
the
Church
of
England
,
or
That
of
the
Augustan
Confession
,
)
how
is
he
hang'd
,
drawn
,
and
quarter'd
by
the
Implacable
Professors
of
both
Extremes
?
as
if
the
Unity
of
Christians
,
and
the
Peace
of
The
Church
,
were
to
be
,
of
all
Things
,
the
most
avoided
;
or
,
if
not
to
be
avoided
,
at
least
despair'd
of
,
as
the
most
vain
and
the
most
fruitless
,
(
if
not
the
most
odious
)
of
any
project
in
the
World
.
So
that
if
there
was
Truth
,
as
well
as
sharpness
,
(
which
God
forbid
)
in
what
was
said
by
the
Spanish
Friar
,
that
few
Soveraign
Princes
shall
go
to
Hell
,
because
in
All
they
are
but
few
;
it
may
perhaps
be
said
as
truly
in
This
case
also
,
that
few
True
Christians
shall
go
to
Heaven
,
because
True
Christians
(
comparatively
speaking
)
are
very
few
.
§
6.
There
are
Multitudes
indeed
who
are
called
Christians
;
and
so
are
Those
of
The
Marrani
,
Arabians
and
Moores
in
the
South
of
Spain
,
a
kind
of
Baptized
Iews
,
and
circumcised
Christians
,
Men
as
bad
as
the
ancient
Gnosticks
,
of
one
Religion
in
their
Mouths
,
and
of
another
in
their
Hearts
;
or
like
that
far
more
ancient
People
,
the
People
of
Sepharvaim
,
who
feared
the
Lord
,
and
served
their
own
Gods
.
If
not
Both
at
once
,
yet
at
least
Both
by
Turns
.
It
being
the
common
Custom
and
Policy
of
the
very
worst
men
,
to
be
Professors
of
the
Religion
the
most
in
fashion
,
the
easiest
,
and
cheapest
,
most
for
their
Secular
Ends
and
Interests
,
and
where
their
wickednesses
may
pass
with
the
greatest
freedom
.
But
our
Saviour
in
the
Text
which
is
now
before
us
,
did
only
speak
of
a
Divine
,
and
a
Saving
Faith
,
which
is
peculiar
to
unfeigned
and
real
Christians
;
not
at
all
of
That
Human
or
Historical
Faith
,
which
is
common
to
every
titular
or
nominal
Christian
,
or
hypocritical
Professor
of
Christ's
Religion
.
So
that
the
meaning
of
the
Text
does
seem
to
be
evidently
This
:
[
When
the
Son
of
Man
cometh
to
be
The
Judge
of
the
Quick
and
Dead
,
shall
He
find
Faith
,
shall
He
find
Charity
,
shall
He
find
Iustice
upon
the
Earth
?
]
For
Saving
Faith
infers
Charity
,
and
Charity
Justice
.
Where
Justice
is
wanting
,
there
can
be
no
Christian
Charity
;
and
where
there
is
not
such
Charity
,
there
can
be
no
Christian
Faith
.
Now
what
Corner
is
there
in
Christendom
,
which
does
not
live
out
of
Charity
with
one
sort
or
other
of
Christian
People
?
and
commonly
the
most
with
their
nearest
Neighbours
,
whom
Christians
should
love
as
they
do
Themselves
?
How
universally
do
the
Italians
despise
the
Germans
,
if
not
abhor
them
?
and
again
how
do
the
Germans
pay
them
back
with
Detestation
?
How
do
the
Little
States
of
Italy
malign
the
four
Great
ones
?
and
how
do
they
all
detest
the
Protestants
who
are
of
Piemont
,
and
Saluzzo
?
What
Disaffections
are
there
in
Swisserland
,
between
the
Wealthy
sort
of
Protestants
,
and
Warlike
Papists
?
Those
for
France
against
Spain
,
and
These
for
Spain
against
France
?
and
what
Antipodes
unto
each
other
are
these
Next
Neighbours
?
parted
more
by
their
Animosities
,
than
by
their
Pyrenaean
Hills
?
If
we
look
but
as
far
back
,
as
the
last
Civil
Wars
of
France
,
what
mutual
Hatreds
may
we
observe
betwixt
the
Hugonots
,
and
the
Leaguers
?
even
as
great
as
Those
in
Spain
between
the
Castilians
,
and
the
Portugais
;
or
as
great
as
Those
in
Italy
,
'twixt
Guelphs
,
and
Gibelines
;
or
the
Bianchi
,
and
the
Neri
.
How
do
the
Lutherans
hate
the
Papalins
?
and
the
Papalins
Them
?
How
do
they
Both
hate
the
Calvinists
?
and
the
Calvinists
Both
?
and
what
a
Pique
have
All
Three
,
at
the
most
sober
and
the
most
moderate
of
All
the
Protestants
upon
Earth
in
The
Church
of
England
?
Even
the
Great
House
of
Austria
is
hardly
in
charity
with
it self
.
For
how
often
have
the
Spaniards
diverted
the
Turks
upon
the
Emperour
?
and
to
shift
clear
Themselves
,
how
have
they
bribed
the
Bashaes
,
to
put
their
Master
upon
Germany
?
How
many
Churches
are
there
in
Christendom
,
whereof
each
has
its
different
Government
,
its
different
Ceremonies
and
Rites
,
its
different
Method
or
Manner
of
Publick
Worship
,
its
different
Opinions
from
all
the
rest
?
And
thô
their
Differences
are
innocent
when
about
things
Indifferent
,
yet
what
reciprocal
Disaffections
are
wont
to
arise
from
That
Variety
?
What
wants
of
Charity
there
have
been
,
between
the
principal
Christians
of
Note
,
(
the
most
considerable
I
mean
,
both
for
Power
,
and
Number
,
if
not
for
Name
too
,
)
we
may
judge
but
too
easily
,
by
Inquisitions
upon
one
hand
,
and
by
Rebellions
upon
another
,
by
the
Massacres
,
and
Libels
,
and
Conspiracies
upon
Both.
And
that
the
stronger
Parts
of
Christendom
have
not
yet
swallowed
up
the
weaker
,
They
are
beholden
to
the
Great
Turk
,
(
next
and
immediately
under
God
)
for
having
found
them
other
Employment
.
§
7.
Now
such
as
is
the
Cause
,
a
want
of
Faith
in
the
first
sense
,
such
is
also
The
Effect
,
a
want
of
Faith
in
the
second
.
For
,
besides
the
wants
of
Charity
,
whereby
I
have
proved
the
wants
of
Faith
,
there
are
as
notorious
wants
of
Iustice
,
whereby
to
demonstrate
the
wants
of
Both.
Men
are
so
generally
deceitful
,
in
all
their
Promises
,
and
Contracts
,
in
their
Alliances
,
and
Leagues
,
in
their
Covenants
,
and
Ingagements
,
in
Matters
of
Traffick
,
and
Commerce
,
and
as
well
between
Publick
,
as
Private
Parties
;
Obligations
first
meant
as
a
Restraint
unto
the
Guilty
,
are
so
turned
into
a
Gin
to
ensnare
the
Innocent
;
and
They
who
have
dispensed
with
other
mens
Oaths
,
have
so
taught
them
by
That
Example
to
dispense
easily
with
their
own
,
that
if
the
Iews
are
ask't
the
Reason
why
the
Mahomedans
are
permitted
by
God
Almighty
to
prevail
against
Christendom
,
for
more
than
a
Thousand
years
together
without
Controul
,
and
to
boast
of
their
Prosperity
as
a
notable
mark
of
the
True
Religion
(
an
Argument
ad
homines
,
I
mean
to
the
Romanists
and
the
Fanaticks
,
not
easily
to
be
Answer'd
)
They
will
ascribe
it
to
the
Blasphemies
,
Execrations
,
and
Violations
of
Oaths
,
(
Those
of
Allegiance
more
especially
,
)
which
have
abounded
,
and
do
abound
,
more
amongst
Christians
than
amongst
Them
.
For
the
End
of
Temporal
Blessings
,
are
Spiritual
.
If
God
gave
the
Lands
of
the
Heathen
to
the
Israelites
,
to
this
end
he
gave
them
,
that
they
might
observe
his
Statutes
,
Psal.
105.
44.
And
therefore
when
we
forfeit
our
Spiritual
Blessings
,
we
cannot
rationally
expect
to
injoy
our
Temporal
.
Should
we
pass
through
all
Orders
and
Ranks
of
men
,
(
which
might
be
done
with
ease
enough
,
but
that
the
Time
will
not
permit
it
,
)
Lord
!
for
how
little
Christian
Faith
,
how
much
faithlesness
,
and
falsness
,
and
praevarication
should
we
discover
?
Excepting
only
These
Nations
wherein
we
live
,
Soveraigns
mind
nothing
more
,
than
the
exhausting
of
their
Subjects
;
and
(
not
excepting
These
Nations
wherein
we
live
,
)
Subjects
mind
little
less
than
the
enfeebling
of
their
Soveraigns
.
If
the
People
here
in
England
would
either
All
travel
a
broad
,
or
at
least
take
the
pains
to
be
taught
at
home
,
how
like
Princes
,
rather
than
Subjects
,
(
in
point
of
Liberty
,
and
Propriety
,
)
they
live
at
home
,
(
being
compared
with
other
Subjects
throughout
the
habitable
World
,
)
They
would
be
certainly
more
contented
,
than
now
they
are
,
with
their
Condition
.
They
would
be
certainly
so
far
from
being
given
to
change
,
and
such
passionate
Abhorrers
of
All
Sedition
,
as
not
to
suffer
themselves
for
ever
,
to
be
undone
by
their
Foelicities
.
Men
of
all
Ranks
and
Qualities
would
acquiesce
in
their
great
happiness
,
and
learn
to
know
when
they
are
well
.
Men
of
Trade
would
be
contented
to
part
with
the
paring
of
their
Nails
,
to
secure
their
Fingers
.
Men
of
Land
would
be
contented
to
pay
little
Taxes
;
and
Men
of
Mony
would
not
grumble
to
pay
None
at
all
.
Dissenting
Clergymen
would
not
study
to
please
the
People
for
their
own
profit
,
more
than
to
profit
them
for
their
own
pleasure
.
Nor
would
the
People
on
the
other
side
be
so
addicted
as
they
are
commonly
,
both
to
envy
,
and
defraud
,
and
defame
the
Clergy
.
Men
of
Law
would
be
contented
to
raise
up
great
Fortunes
to
Them
and
Theirs
,
out
of
the
Ruins
of
other
mens
;
and
to
injoy
in
full
Peace
,
All
the
Profits
and
Effects
of
Dire
Contention
.
Physicians
would
be
contented
to
dispose
of
mens
Lives
,
not
only
at
a
safe
,
but
at
a
profitable
rate
;
and
with
Tentimes
greater
Fees
,
than
were
ever
yet
heard
of
in
Foreign
Parts
.
All
sorts
of
People
(
in
a
word
)
would
most
thankfully
acquiesce
in
their
several
Stations
.
Whereas
for
want
of
due
knowledge
,
or
of
an
ingenuous
Consideration
,
how
much
better
even
Artificers
and
common
Mechanicks
do
live
in
England
,
than
men
of
the
noblest
blood
and
breeding
under
All
foreign
Governments
without
Exception
,
(
I
say
for
want
of
due
Reflection
on
This
great
Truth
,
)
All
the
Foundations
of
our
Earth
do
seem
to
be
utterly
out
of
Course
.
Men
are
so
drunk
with
their
Prosperities
,
so
tired
out
with
Tranquillity
,
grown
so
restive
with
sitting
still
in
the
Scorner's
Chair
;
In
contradiction
to
The
[
*
](A54843-e156630-b)
*
1
Thess.
4.
11.
Apostle
,
and
His
Advice
,
They
do
so
study
to
be
unquiet
,
and
not
to
do
their
own
business
,
(
but
the
business
of
other
men
;
)
they
are
so
sharp
and
quick-sighted
in
ordering
other
mens
Affairs
,
though
most
commonly
blind
as
Beetles
in
all
the
Managements
of
their
own
;
are
so
perplext
and
dissatisfied
with
they-cannot-tell-what
;
are
so
restless
in
their
Indeavours
to
prevent
things
unavoidable
,
to
bring
about
things
impossible
,
and
to
provide
against
things
which
never
are
likely
to
ensue
;
they
do
so
mutiny
and
repine
at
the
good
Providences
of
God
,
and
are
so
unwilling
to
permit
him
to
rule
the
World
his
own
way
;
(
being
bewitch't
with
an
Opinion
that
They
are
able
to
do
it
better
by
quaint
Contrivances
of
their
own
;
)
are
so
unwilling
that
their
Governours
may
be
enabled
to
Protect
,
for
fear
they
should
be
tempted
by
such
an
Ability
to
oppress
them
;
I
say
by
All
these
Infelicities
which
too
much
Felicity
hath
occasion'd
,
The
World
is
now
grown
to
so
ill
a
pass
,
that
we
may
take
up
the
words
of
the
Prophet
Ieremy
,
and
apply
them
to
the
Places
and
Times
we
live
in
.
Run
to
and
fro
through
the
Streets
,
and
seek
into
all
the
broad
Places
thereof
,
if
ye
can
find
a
man
,
if
there
be
any
that
executeth
Iudgment
,
that
seeketh
the
Truth
,
and
I
will
pardon
it
.
§
8.
I
know
it
may
easily
be
objected
firm
Assent
unto
the
Truth
of
Christ's
Gospel
in
All
its
Doctrines
.
But
to
This
Objection
it
may
as
easily
be
Answer'd
,
that
as
a
Practical
Infidel
or
Atheist
is
a
worse
Monster
than
a
Speculative
,
so
there
is
no
better
way
to
prove
the
first
,
than
by
the
second
.
Men
may
believe
the
Word
of
God
with
an
Human
Faith
,
when
yet
't
is
easy
to
demonstrate
,
They
do
not
believe
it
with
a
Divine
one
.
Nor
is
there
any
greater
Instance
of
the
Deceitfulness
of
a
man's
Heart
,
than
is
his
Treacherous
Belief
that
he
does
Believe
,
and
that
with
a
truly-Christian
Faith
;
when
yet
he
proves
by
All
his
Practice
,
that
he
is
either
no
Believer
,
or
such
a
Believer
of
the
Gospel
,
as
he
is
of
Iulius
Caesar's
,
or
Cicero's
Works
,
and
no
whit
better
.
For
why
should
men
be
more
forcibly
,
and
more
effectually
restrain'd
,
(
as
we
see
they
are
,
)
from
committing
a
lesser
Evil
,
which
is
forbidden
under
the
Poenalty
of
a
meerly
human
Law
,
and
where
the
Poenalty
is
no
greater
,
than
the
loss
of
a
man's
Ears
,
or
the
forfeiture
of
his
Estate
,
than
from
committing
a
greater
Evil
,
which
is
forbidden
by
God
himself
,
under
the
Poenalty
of
their
missing
the
Ioys
of
Heaven
,
and
also
of
abiding
the
Pains
of
Hell
,
but
that
they
do
more
believe
the
one
,
than
they
do
the
other
?
It
cannot
be
for
This
reason
,
that
men
do
think
it
a
greater
Misery
,
to
suffer
a
little
for
a
short
Time
,
than
all
imaginable
Torments
to
all
Eternity
.
It
cannot
be
,
that
they
had
rather
fry
in
Hell
without
ceasing
,
than
indure
the
short
loss
of
Life
and
Fortune
.
But
the
true
Reason
must
needs
be
This
,
that
men
are
as
Confident
of
the
one
,
as
they
are
Diffident
of
the
other
.
They
have
a
manifold
Experience
of
Temporal
Punishments
,
But
the
Tempter
makes
them
hope
there
are
none
Eternal
.
They
are
strong
in
the
faith
of
what
concerns
the
praesent
world
,
but
they
stagger
in
the
faith
of
a
world
to
come
.
They
have
an
ordinary
relish
of
sensual
Pleasure
,
But
ghostly
Pleasure
is
a
Iargon
they
know
not
how
to
make
sense
of
:
They
think
it
meerly
a
piece
of
gibbrish
of
Ecclesiastical
Investigation
.
They
make
no
doubt
but
they
shall
dye
,
and
that
their
Bodies
being
buried
,
shall
all
be
moulder'd
into
Dust.
But
they
secretly
suspect
they
shall
never
Rise
;
they
are
Infidels
in
the
point
of
a
Resurrection
.
They
either
doubt
,
and
make
a
Quaestion
,
or
else
they
utterly
disbelieve
,
both
a
Life
after
Death
,
and
a
Day
of
Judgment
.
This
is
the
only
reason
assignable
,
why
men
are
more
afraid
of
Them
who
can
kill
the
Body
only
,
(
but
are
not
able
to
hurt
the
Soul
,
)
than
of
Him
who
can
cast
both
Soul
and
Body
into
Hell
.
No
other
reason
can
I
imagin
,
why
men
do
commonly
run
counter
to
that
known
Maxim
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
why
when
't
is
every
man's
wisdom
to
choose
the
least
of
two
Evils
,
men
(
in
avoidance
of
the
least
)
do
choose
the
greatest
,
even
to
dwell
with
Eternal
Burnings
.
And
therefore
well
may
it
be
said
,
as
here
it
is
in
my
Text
,
that
when
the
Son
of
Man
cometh
,
he
shall
not
find
Faith
upon
the
Earth
:
He
shall
not
find
Evangelical
and
Saving
Faith
;
He
shall
not
find
it
at
least
in
many
;
nay
he
shall
find
it
in
few
or
none
;
in
comparatively
None
,
or
None
to
speak
of
.
Let
men
pretend
what
they
will
,
and
let
them
will
what
they
please
,
ye
shall
know
them
by
their
Fruits
,
saith
our
Blessed
Saviour
.
And
the
Fruits
of
True
Faith
,
whereof
the
Professors
are
True
Believers
,
are
no
where
better
to
be
seen
,
than
in
the
Eleventh
Chapter
of
the
Epistle
to
the
Hebrews
:
wherein
we
have
Faith
commended
to
us
in
four
principal
Respects
;
and
all
within
the
narrow
compass
of
the
Six
first
Verses
.
First
in
respect
of
its
Definition
,
which
is
to
be
the
Substance
of
Things
hoped
for
,
and
the
Evidence
of
Things
not
seen
.
Secondly
in
respect
of
its
great
and
wonderful
Effects
,
whereof
we
have
there
Two
choice
Examples
;
the
one
in
Abel
,
the
other
in
Enoch
.
Thirdly
in
respect
of
its
greatest
Benefit
,
as
being
That
Qualification
by
which
we
please
God
.
Lastly
in
respect
of
its
indispensable
Necessity
,
as
being
That
without
which
,
it
is
impossible
to
please
him
.
How
could
so
many
in
the
old
Testament
(
of
whom
we
have
an
accompt
in
the
later
parts
of
That
Chapter
,
)
have
chosen
Poverty
rather
than
Wealth
,
and
Disgrace
rather
than
Glory
,
and
Pain
it self
rather
than
Pleasure
,
if
they
had
not
had
[
*
](A54843-e157640-b)
*
Heb.
11.
26.
Respect
(
and
that
a
strange
respect
too
,
)
unto
the
Recompence
of
Reward
?
if
by
the
Telescope
of
Faith
,
(
as
't
is
the
Evidence
of
Things
not
seen
,
)
they
had
not
[
*
](A54843-e157680-b)
*
Verse
27.
seen
Him
who
is
Invisible
?
if
they
had
not
been
enabl'd
to
spy
Reward
[
†
](A54843-e157700-b)
†
Verse
13.
afar
off
?
and
to
look
clearly
through
the
Veil
,
which
interposed
as
a
Skreen
'twixt
It
and
Them
?
if
they
had
not
had
a
Prospect
of
the
several
blessed
Mansions
prepared
for
them
,
in
the
City
of
God
whereof
they
had
been
made
Denisons
,
and
in
the
House
of
That
Father
of
whom
they
were
the
adopted
Sons
?
if
they
had
not
had
an
Eye
upon
their
particular
Resurrections
?
and
such
an
Eye
too
,
(
so
full
,
so
clear
,
so
more
than
Lyncean
or
Eagle-sighted
,
)
that
even
Then
when
they
were
tortur'd
,
they
would
not
accept
of
a
Deliverance
,
to
the
end
they
might
injoy
by
so
much
a
better
Resurrection
?
§
9.
This
is
a
truly
Salvisick
Faith
,
and
such
as
necessarily
signifies
(
amongst
other
Vertues
)
a
firmer
Adhaerence
and
Assent
unto
the
Truth
of
Christ's
Gospel
in
all
its
Doctrines
,
than
any
man
can
ever
have
,
by
any
human
means
possible
,
either
to
Seneca's
,
or
Cicero's
,
or
Caesar's
Works
.
This
is
That
for
want
of
which
,
men
will
do
and
suffer
more
,
to
save
their
Bodies
,
or
Estates
,
and
that
for
a
little
space
of
Time
;
than
they
will
either
do
or
suffer
,
to
save
their
more
pretious
Souls
,
and
that
for
ever
.
It
was
for
want
of
This
Faith
,
that
the
Iews
were
broken
off
;
This
only
we
Gentiles
stand
.
This
is
That
Faith
the
Iust
shall
live
by
.
This
is
That
Mark
16.
16.
He
that
believeth
,
shall
be
saved
;
but
He
that
believeth
not
,
shall
be
damned
.
Here
is
short
work
indeed
;
and
such
as
might
have
sav'd
the
labour
of
many
Controversial
Volumes
,
which
have
been
written
,
and
made
publick
,
between
the
Molinists
and
the
Iansenians
;
the
Franciscans
and
the
Dominicans
,
or
the
Scotists
and
the
Thomists
,
between
the
Lutherans
and
the
Calvinists
,
the
Arminians
and
the
Gomarists
,
the
Remonstrants
and
Antiremonstrants
,
concerning
the
Nature
of
God's
Decrees
,
and
Quaestions
depending
thereupon
.
Our
Saviour
tells
us
very
succinctly
,
in
words
most
plain
,
and
most
univocal
,
who
are
Vessels
of
Election
,
and
who
of
Wrath
:
Who
were
decreed
from
All
Aeternity
to
Heaven
,
and
Hell
;
even
Believers
,
and
Unbelievers
.
No
more
but
so
:
He
that
believeth
,
shall
be
saved
,
and
He
that
believeth
not
,
shall
be
damn'd
.
Which
cannot
possibly
be
meant
concerning
every
human
Faith
,
whereof
the
World
is
too
full
.
It
cannot
be
meant
of
such
a
Faith
,
as
makes
a
man
abhor
Idols
,
but
not
abstain
from
committing
Sacrilege
.
Nor
can
it
be
meant
of
such
a
Faith
,
as
is
strong
enough
to
remove
Mountains
,
(
to
wit
The
Laws
and
the
Land-Marks
of
Church
and
State
,
)
to
pull
down
Kings
,
and
unsettle
Kingdoms
;
But
not
strong
enough
to
bring
forth
Obedience
to
Christ's
Commands
,
and
(
by
a
consequence
unavoidable
)
to
God's
Vicegerents
upon
Earth
.
It
cannot
be
meant
of
the
Antinomian
,
or
the
Fiduciarie's
Faith
,
which
sets
it self
into
a
kind
of
opposition
unto
Good
works
;
and
so
by
consequence
is
the
Parent
of
nothing
but
practical
Infidelity
.
But
't
is
meant
of
That
sanctifying
and
saving
Faith
,
which
whosoever
hath
,
overcometh
the
world
,
1
John
5.
5.
'T
is
meant
of
Iustifying
Faith
,
not
only
in
the
mystical
,
but
literal
notion
of
the
word
;
a
Faith
which
so
justifies
,
that
(
in
a
competent
degree
)
It
does
evermore
make
its
Possessor
Iust.
It
makes
him
an
upright
and
honest
man
.
Saving
Faith
being
a
Grace
,
which
,
as
it
is
the
most
commonly
talk't
of
,
so
it
is
(
I
am
afraid
)
the
least
commonly
understood
,
of
any
one
thing
in
the
Christian
Code
.
We
could
not
else
so
much
abound
with
Knaves
and
Hypocrites
as
we
do
in
the
Christian
World
.
That
which
we
call
Divine
Faith
,
which
is
a
justifying
and
sanctifying
and
saving
Faith
,
and
upon
which
The
Word
of
God
does
every
where
lay
so
great
a
stress
,
must
be
an
Habit
of
the
Will
,
as
well
as
of
the
Understanding
;
not
only
flourishing
in
the
Head
,
but
deeply
rooted
in
the
Heart
.
It
must
be
such
as
does
contain
a
full
and
generous
Belief
he
dares
to
dye
for
;
a
full
and
Practical
Belief
that
Iesus
Christ
is
the
Messias
;
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
full
and
absolute
God
in
Christ
,
reconciling
the
World
unto
Himself
.
And
overcome
The
world
he
does
,
(
as
St.
Iohn
must
needs
mean
,
)
by
overcoming
its
Temptations
;
its
Pomps
,
and
Vanities
;
its
Smiles
,
and
Flatteries
;
nor
only
the
Pleasures
,
but
Terrors
of
it
.
He
overcometh
That
world
,
which
St.
Iohn
has
comprized
under
three
general
Heads
,
to
wit
the
lust
of
the
Flesh
,
the
lust
of
the
Eye
,
and
the
pride
of
Life
.
For
a
sincere
Faith
in
Christ
,
in
his
Death
,
and
Resurrection
,
and
in
the
Consequences
of
Both
,
gives
us
a
much
greater
Byass
,
a
stronger
Bent
and
Inclination
to
all
good
Things
,
than
the
whole
World
can
to
the
contrary
,
by
all
its
flatteries
,
or
its
frights
.
It
possesseth
us
immediately
with
Inward
Ioy
in
the
Holy
Ghost
,
and
praepossesseth
us
with
an
Antepast
of
The
Glory
to
be
reveal'd
.
It
praesentiates
unto
us
such
Joys
to
come
,
as
do
exceedingly
over-weigh
the
frowns
and
favours
of
the
world
.
It
is
expressed
by
St.
Iohn
(
in
the
place
before-cited
)
not
only
as
the
means
whereby
we
grow
Victors
,
But
as
the
Victory
it self
.
This
(
saith
he
)
is
The
Victory
which
overcometh
the
world
,
even
our
Faith
:
As
if
it
were
not
only
the
Instrument
,
but
Essence
of
it
.
§
10.
It
follows
then
that
we
must
distinguish
,
with
exceeding
great
Care
,
and
every
minute
of
our
Lives
,
between
two
things
which
do
extremely
much
differ
,
(
like
Heaven
,
and
Hell
,
)
and
yet
are
commonly
confounded
to
admiration
.
I
say
we
must
carefully
distinguish
,
not
only
between
an
Idle
,
and
an
Operative
Faith
,
a
Faith
which
works
,
and
a
Faith
which
works
not
;
But
withal
between
a
working
,
and
working
Faith
;
between
a
Faith
which
only
works
by
the
Love
of
a
man's
self
,
and
a
Faith
which
duly
works
by
the
Love
of
others
.
For
when
the
Son
of
Man
shall
come
with
his
holy
Angels
in
flaming
Fire
,
taking
Vengeance
of
them
that
know
not
God
,
and
obey
not
the
Gospel
of
Iesus
Christ
,
He
will
find
enough
idle
,
unactive
Faith
,
which
either
works
not
at
all
,
or
not
at
all
by
Love
,
or
else
by
none
but
Self-love
,
which
is
the
worst
and
greatest
Evil
that
can
possibly
come
to
pass
in
the
last
and
worst
Times
.
St.
Paul
sets
it
down
,
in
his
long
Catalogue
of
Impieties
which
shall
be
in
the
last
Days
,
as
The
Ring-leader
and
Head
of
All
the
Villanies
which
ensue
:
as
the
first
and
greatest
Link
of
that
Chain
of
Darkness
,
which
draws
the
other
Links
after
it
,
and
reacheth
as
far
as
from
Hence
to
Hell
.
In
the
last
days
(
says
he
to
Timothy
)
perilous
Times
shall
come
;
For
men
shall
be
Lovers
of
their
own
selves
,
and
(
in
consequence
of
That
,
)
All
the
Devilish
Things
that
follow
,
from
the
First
Verse
unto
the
Ninth
,
of
that
Third
Chapter
of
the
Second
Epistle
to
Timothy
.
A
Chain
of
Darkness
almost
as
long
,
as
That
the
Devils
themselves
are
held
in
,
and
reserved
(
saith
St.
Iude
)
until
the
Iudgment
of
the
Great
Day
.
Nor
is
it
my
opinion
only
,
But
that
of
Estius
,
Son
of
the
Morning
The
Prince
of
Darkness
.
It
was
the
Sin
of
Self-love
which
turned
those
Protoplasts
Adam
and
Eve
out
of
their
Innocence
,
and
by
consequence
out
of
their
Paradise
,
which
they
held
and
possessed
by
That
one
Tenure
.
It
was
at
first
the
Love
of
Self
,
and
of
Self-preservation
,
which
moved
Peter
to
renounce
and
abjure
his
Master
.
And
it
was
first
a
Self-love
,
which
produced
in
Iudas
a
love
of
Mony
,
wherewith
he
was
tempted
to
betray
,
and
to
slay
his
Master
.
Thence
it
was
that
Self-denial
,
or
Self-abnegation
,
was
the
very
first
Lesson
our
Saviour
taught
his
first
Disciples
.
And
't
is
the
first
we
are
to
learn
,
in
the
School
of
our
Master
Iesus
Christ
.
It
being
the
Causa-sine-qua-non
of
all
other
Duties
in
a
Christian.
For
whosoever
has
once
attain'd
a
good
Degree
of
Self-denial
,
or
of
Self-hatred
for
Sins
committed
,
can
fast
from
eating
,
when
he
is
hungry
;
and
even
from
drinking
,
when
he
is
dry
;
from
stealing
,
when
he
is
Poor
;
and
from
coveting
,
when
he
is
Rich
;
from
repining
,
when
he
is
low
;
and
from
oppressing
,
when
he
is
lofty
;
and
so
from
every
thing
else
,
which
either
is
sinful
in
it self
,
or
so
much
as
a
Temptation
inducing
to
it
.
How
did
St.
Peter
,
when
he
repented
,
revenge
himself
upon
himself
,
for
his
having
so
basely
(
out
of
Self-love
)
not
only
disown'd
,
but
forsworn
his
Lord
?
He
did
not
only
deny
Himself
,
in
opposition
to
his
Denial
of
Jesus
Christ
,
But
abhorr'd
himself
too
,
in
opposition
to
his
Self-love
,
which
betray'd
him
to
it
.
How
triumphant
was
his
Faith
,
and
his
Self-denial
?
how
triumphant
over
Himself
,
and
his
former
Cowardize
?
how
did
he
preach
up
Christ
Crucified
,
for
which
he
was
Crucified
with
his
Head
downwards
?
and
in
All
he
did
,
or
suffer'd
,
how
did
he
bear
down
all
before
him
,
(
not
only
all
the
World
,
but
the
Flesh
,
and
the
Devil
too
,
)
as
mighty
Cataracts
and
Torrents
do
sticks
and
straws
?
So
did
Peter
,
as
well
as
Paul
,
courageously
sight
the
good
sight
of
Faith
.
Such
in
Him
was
That
Faith
which
overcometh
the
World
.
And
when
the
Son
of
Man
cometh
to
be
the
Judge
of
Quick
and
Dead
,
(
Lord
!
)
how
much
(
or
rather
how
little
,
)
shall
he
find
of
such
fighting
and
conquering
Faith
upon
the
Earth
?
§
11.
This
is
infinitely
far
from
That
Carnal
Faith
,
which
only
works
(
by
Self-love
)
All
the
Degrees
of
Disobedience
to
Christ's
Commands
.
No
,
The
Faith
which
He
shall
find
in
comparatively
None
(
that
is
to
say
in
very
few
)
at
his
second
Coming
,
is
such
a
Faith
as
strongly
works
by
a
Love
of
others
;
which
is
said
with
great
reason
to
be
The
fulfilling
of
the
Law
in
Both
the
Tables
of
The
Decalogue
,
(
which
our
Blessed
Lord
came
to
fulfil
and
perfect
,
not
to
abrogate
,
or
to
destroy
;
)
because
't
is
hard
,
if
not
impossible
,
for
us
to
name
any
one
Duty
,
incumbent
on
us
as
Men
,
or
Christians
,
which
is
not
the
Necessary
Production
of
such
a
Love
as
Faith
works
by
.
For
as
immoderate
Self-love
,
which
consists
with
an
human
and
worthless
Faith
,
is
the
Root
of
All
Evil
without
Exception
;
so
a
truly
Christian
Faith
,
which
is
operative
,
and
works
by
a
due
love
of
others
,
(
a
love
of
God
with
all
our
hearts
,
and
of
our
Neighbour
as
our selves
,
)
cannot
choose
but
be
the
Root
of
all
the
Good
fruits
to
be
imagin'd
.
For
how
can
any
man
indure
to
be
rebelling
against
his
God
,
whom
he
does
love
with
all
his
Soul
,
and
above
Himself
?
And
how
can
any
man
(
knowingly
)
suffer
himself
to
be
induced
to
wrong
his
Neighbour
,
whom
he
does
love
without
hypocrisie
,
and
As
Himself
?
that
is
,
as
sincerely
,
thô
not
as
well
;
or
as
well
,
(
if
you
please
,
)
thô
not
as
much
.
With
a
sicut
similitudinis
,
thô
not
aequalitatis
.
In
which
sense
't
is
said
by
our
Lord
Himself
,
Be
ye
perfect
,
As
your
Father
in
Heaven
is
perfect
.
He
does
not
there
say
,
Be
ye
as
perfect
as
he
is
perfect
;
But
be
ye
perfect
as
sincerely
,
as
he
is
perfect
consummately
.
Be
ye
That
in
your
measure
,
which
He
is
without
measure
.
Be
ye
perfect
comparatively
,
as
He
is
absolutely
perfect
.
For
as
God
is
said
in
Scripture
to
have
made
Man
in
his
own
Likeness
,
so
we
may
say
by
the
same
reason
,
that
he
makes
a
Man's
perfection
,
(
thô
at
a
vast
and
humble
distance
)
in
the
Similitude
of
his
own
.
Now
if
what
I
have
said
of
a
True
Christian
Faith
as
it
works
by
Love
,
and
as
it
is
the
Substance
of
Things
hoped
for
,
and
as
it
is
the
Evidence
of
Things
not
seen
,
and
as
't
is
that
whereby
a
Believer
overcometh
the
world
,
be
duly
compared
with
all
before
it
,
touching
the
faithlesness
,
and
malignity
,
the
wants
of
love
,
and
common
honesty
,
wherewith
the
world
is
overcome
;
'T
will
not
be
difficult
to
conclude
,
That
when
the
Son
of
Man
cometh
,
(
let
his
coming
be
when
it
will
,
)
He
will
find
his
own
Prophecy
fulfill'd
amongst
us
.
§
12.
Perhaps
't
is
too
little
a
thing
to
mention
either
Cotterus
,
or
Dabricius
,
or
Christina
Poniatovia
,
however
their
Praedictions
touching
Christendom
in
general
,
and
particularly
touching
the
whole
House
of
Austria
,
and
That
of
Bourbon
,
(
long
[
*
](A54843-e160650-b)
*
Revelationum
Divinarum
Christofero
Kottero
,
Christinae
Poniatoviae
,
Nicolao
Dabricio
factarum
Epitome
,
Excusa
A.
D.
1663.
and
long
ago
printed
,
)
are
coming
to
pass
in
These
our
Days
.
Nor
will
I
apply
That
of
David
touching
Absolom's
Rebellion
,
and
the
general
Revolt
occasion'd
by
it
,
stigmatized
in
the
Fourteenth
and
in
the
Three
and
fiftieth
Psalm
:
The
Fool
hath
said
in
his
Heart
There
is
no
God
.
Where
by
the
Fool
he
means
a
Multitude
,
as
appears
by
his
next
words
.
The
Lord
looked
down
from
Heaven
upon
the
Children
of
Men
,
to
see
if
there
were
any
that
would
understand
,
and
seek
after
God
.
But
they
are
all
gone
out
of
the
way
,
they
are
altogether
become
Abominable
,
There
is
none
that
doth
good
,
no
not
one
.
Nor
will
I
descant
upon
That
of
the
Prophet
Micah
,
The
Good
man
is
perished
out
of
the
Earth
.
There
is
none
upright
among
men
.
They
all
lye
in
wait
for
Blood
.
They
hunt
every
man
his
Brother
with
a
Net
.
They
do
evil
earnestly
,
and
that
with
Both
hands
.
The
Iudge
asketh
for
Reward
.
The
Great
man
uttereth
his
Mischievous
Desire
.
The
Best
of
them
is
a
Briar
:
and
the
most
Upright
of
them
is
sharper
than
any
Thorn
Hedge
.
(
I
do
not
speak
of
These
things
in
this
unlimited
universality
,
unless
it
be
by
a
Paralipsis
.
)
But
This
I
think
I
may
say
with
every
man's
suffrage
and
consent
,
There
is
so
eminent
a
Defection
from
God
and
Goodness
throughout
the
World
,
that
Most
do
seem
to
have
renounced
,
and
to
have
utterly
cast
off
,
All
Fear
,
and
Care
,
if
not
Acknowledgment
of
the
most
High
.
The
Tongues
of
men
are
their
own
;
their
Thoughts
are
free
;
their
Wills
invisible
;
and
the
secrets
of
their
Hearts
are
known
to
God
only
,
The
Searcher
of
them
.
But
yet
as
far
as
mens
Actions
are
the
Interpreters
of
their
Hearts
,
and
as
far
as
they
discover
an
Epidemical
Decay
of
Christian
strictness
,
a
Decay
of
That
Seriousness
in
Reality
and
Substance
,
which
some
poor
Quakers
retain
in
Shew
,
a
Decay
of
all
Duties
to
God
and
Man
,
a
Decay
of
Moral
Honesty
,
and
Humanity
it self
,
and
(
which
is
the
Top
of
all
Impiety
)
a
devilish
blending
and
confounding
the
very
Natures
of
Right
and
Wrong
,
a
turning
Religion
Topsy
Turvy
,
calling
Evil
Good
,
and
Good
Evil
,
putting
Bitter
for
Sweet
,
and
Sweet
for
Bitter
,
Light
for
Darkness
,
and
Darkness
for
Light
,
holding
Perjury
,
and
Parricide
,
Killing
of
Kings
,
and
Subverting
of
Kingdoms
,
not
only
Innocent
,
but
Pious
,
not
only
Laudable
and
Vertuous
,
but
the
most
highly
Meritorious
,
and
Supererogating
Works
of
the
purest
Christians
,
nor
only
of
the
purest
,
but
of
the
only
true
Christians
in
all
the
World
,
the
Only
Members
of
the
true
Church
,
and
Only
Heirs
of
Salvation
,
whilst
they
who
dare
not
break
Oaths
of
Allegiance
and
Supremacy
,
dare
not
rail
at
and
libel
the
Laws
in
force
,
dare
not
rebel
against
their
Governours
,
dare
not
fall
down
and
worship
the
Jesuites
Idol
,
even
for
This
very
Reason
are
Damn'd
for
ever
;
I
say
as
far
as
men's
Actions
are
Thus
the
Indices
of
their
Hearts
,
we
may
conclude
there
is
a
Principle
of
downright
Atheism
within
them
;
at
least
an
Heathenish
Belief
that
their
Souls
are
not
Immortal
;
and
that
for
what
they
do
in
This
,
they
shall
not
be
brought
to
give
Accompt
in
Another
World
.
§
13.
I
am
far
from
undertaking
(
what
yet
some
have
done
)
to
name
the
last
Days
of
the
Son
of
Man
,
or
the
Time
of
his
coming
to
the
avenging
of
His
Elect
,
and
to
judge
the
World
.
But
of
This
I
am
certain
,
(
because
I
have
it
from
his
own
Mouth
,
as
well
as
from
the
Mouths
of
Three
at
least
of
his
Apostles
,
)
that
we
must
not
infer
the
Day
of
Doom
is
far
off
,
because
there
are
few
prepare
for
it
,
and
even
the
wisest
do
not
expect
it
;
No
,
It
's
seeming
very
far
off
,
is
rather
a
Sign
of
its
Approach
.
For
The
Scriptures
tell
us
as
a
Thief
in
the
Night
.
His
Coming
,
for
Quickness
,
will
be
like
[
*
](A54843-e161370-b)
*
Luke
17.
24
,
25
,
26
,
27
,
&c.
lightning
.
It
shall
be
as
suddain
(
saith
our
Lord
)
as
Noah's
Deluge
was
to
All
,
Noah
himself
being
excepted
.
They
did
eat
,
they
drank
,
they
married
wives
,
even
until
the
very
day
of
Noah's
entring
into
the
Ark
,
when
behold
the
Flood
came
,
and
destroy'd
them
All.
It
shall
at
least
be
as
surprising
,
as
was
the
shooting
of
Hell
from
Heaven
in
the
Days
of
Lot
.
And
how
surprising
That
was
,
our
Saviour
tells
us
in
the
next
words
:
They
did
eat
,
they
drank
,
they
bought
,
they
sold
,
they
planted
,
they
builded
,
(
unto
which
it
may
be
added
,
they
play'd
,
they
sported
,
they
were
indulging
all
their
Lusts
,
)
when
behold
the
same
day
wherein
Lot
went
out
of
Sodom
,
The
Fire
and
Brimstone
rained
down
,
and
destroy'd
them
All.
So
swift
,
so
suddain
,
so
surprising
shall
be
The
Day
,
of
The
Son
of
Man's
Coming
to
judge
the
World
.
Watch
therefore
(
says
our
Saviour
)
for
ye
know
not
what
hour
your
Lord
will
come
.
Heaven
and
Earth
shall
pass
away
;
But
of
That
day
and
hour
knoweth
no
man
(
says
he
again
,
)
no
not
the
Angels
of
Heaven
.
Again
(
says
he
)
be
ye
ready
:
for
in
such
an
hour
as
ye
think
not
,
The
Son
of
Man
cometh
.
All
which
that
it
is
meant
of
the
Day
of
Judgment
,
and
the
Consummation
of
all
things
,
not
only
or
chiefly
of
the
Jews
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Destruction
of
Ierusalem
,
seems
to
be
evident
from
the
Conclusion
of
That
whole
Prophecy
of
our
Saviour
:
For
if
That
Evil
Servant
That
Man
of
Sin
by
way
of
Eminence
,
whether
without
Christendom
,
or
within
it
,
whether
in
Asia
,
or
in
Italy
,
in
Germany
,
or
in
Spain
,
in
France
,
or
England
,
]
shall
say
in
his
heart
,
My
Lord
delayeth
his
Coming
,
whereupon
He
shall
praesume
to
smite
his
fellow
Servants
,
and
to
riot
it
with
the
Drunken
,
The
Lord
of
that
Servant
shall
come
in
a
day
when
he
looketh
not
for
him
,
and
in
an
hour
he
is
not
aware
of
;
and
shall
cut
him
asunder
,
and
appoint
him
his
Portion
with
the
Hypocrites
;
There
shall
be
weeping
,
and
gnashing
of
Teeth
.
§
14.
What
now
is
to
be
done
,
by
us
who
live
in
These
Times
,
wherein
I
have
shewn
there
is
so
Common
,
so
Universal
,
so
Epidemical
a
state
of
Depravation
,
but
that
every
one
in
his
station
do
labour
hard
to
mend
one
:
That
we
all
watch
and
pray
,
lest
we
enter
into
Temptation
?
or
that
if
we
cannot
escape
the
Temptations
of
the
World
,
yet
by
the
powerful
Grace
of
God
,
well
cooperated
with
,
we
may
be
able
to
overcome
them
?
In
order
whereunto
,
we
must
not
only
watch
and
pray
for
a
Time
,
and
[
*
](A54843-e161880-b)
*
Gal.
1.
5.
examin
our selves
duly
,
whether
we
be
in
the
Faith
of
Christ
;
But
we
must
not
faint
in
it
.
We
must
quit
our selves
like
Men.
We
must
be
strong
in
the
Faith
.
stand
fast
in
it
.
Our
watching
must
be
constant
;
our
praying
always
.
So
expresly
saith
our
Saviour
in
the
first
Verse
of
That
Paragraph
,
whereof
my
Text
is
the
Conclusion
.
For
The
Parable
which
he
spake
,
was
(
says
St.
Luke
)
to
This
End
,
that
men
ought
always
to
pray
,
and
not
to
faint
.
We
ought
to
pray
without
ceasing
,
as
St.
Paul
bids
his
Thessalonians
.
without
End
,
or
Intermission
.
And
that
for
This
reason
,
as
well
as
for
This
end
and
purpose
,
that
our
Lord
at
his
Coming
may
find
us
praying
.
A
work
of
so
very
great
importance
,
and
so
conducible
to
Salvation
,
that
even
Then
when
Simon
Magus
was
in
the
Gall
of
Bitterness
,
and
in
the
Bond
of
Iniquity
,
St.
Peter
bid
him
Pray
to
God
,
if
perhaps
the
Thought
of
his
heart
might
be
forgiven
him
.
Pray
therefore
we
must
,
that
we
may
not
fall
.
And
if
at
any
time
we
are
fallen
,
still
we
must
pray
,
that
we
may
rise
.
And
still
for
fear
of
relapsing
,
we
must
[
*
](A54843-e162270-b)
*
Eph.
6.
18.
watch
unto
Prayer
,
and
we
must
watch
thereunto
with
all
[
*
](A54843-e162300-b)
*
Eph.
6.
18.
perseverance
.
That
so
at
what
time
soever
The
Master
of
the
House
shall
come
,
whether
at
Evening
,
or
at
Midnight
,
or
in
the
Morning
,
we
may
be
wise
Virgins
with
Oyl
in
our
Lamps
,
or
in
the
Number
of
the
few
Faithful
and
blessed
Servants
,
whom
our
Lord
when
he
comes
shall
find
so
Doing
:
and
that
finding
us
so
doing
,
He
may
receive
us
with
an
Euge
,
Well
done
good
and
faithful
Servants
,
Enter
ye
into
the
Ioy
of
your
Lord
.
Which
God
The
Father
of
his
Mercy
prepare
and
qualifie
us
for
,
even
for
the
Merits
of
God
The
Son
,
and
by
the
powerful
operation
of
God
The
Holy
Ghost
.
To
whom
be
Glory
for
ever
and
ever
.
AN
ANTIDOTE
OR
PRAESERVATIVE
Against
the
Prurigo
of
Ambition
.
Satan's
Masterpiece
AS
A
TEMPTER
TO
WORLDLY
GREATNESS
.
MATTH.
IV.
9.
All
these
Things
will
I
give
thee
,
if
thou
wilt
fall
down
and
worship
me
.
Or
(
as
St.
Luke
sets
down
the
words
,
)
LUKE
IV.
6
,
7.
All
this
Power
will
I
give
thee
,
and
the
Glory
of
them
;
for
That
is
delivered
unto
me
,
And
to
whomsoever
I
will
,
I
give
it
.
If
thou
therefore
wilt
worship
me
,
All
shall
be
Thine
.
§
1.
THere
is
a
Time
when
in
Scripture
God
is
said
to
tempt
Man
.
And
again
there
is
a
Time
when
Man
is
said
to
tempt
God
.
Last
of
all
there
is
a
Time
when
the
Devil
is
said
to
tempt
Both
;
and
Both
at
once
in
this
Text
,
in
which
are
met
the
two
Natures
of
God
and
Man
.
Now
though
to
Tempt
in
each
Case
is
still
a
phrase
of
one
sound
,
yet
is
it
often
found
to
be
of
very
different
significations
.
Indeed
so
different
,
that
they
may
seem
to
contradict
.
For
Moses
saith
,
God
tempted
Abraham
;
And
yet
St.
Paul
saith
,
God
tempteth
no
man
.
It
is
implyed
by
our
Saviour
,
that
God
is
tempted
at
least
by
some
;
And
yet
't
is
said
by
St.
Iames
,
He
is
not
tempted
of
any
.
Now
the
way
to
reconcile
them
is
briefly
This.
When
God
is
said
to
tempt
Man
,
it
signifies
nothing
but
a
Trial
,
a
kind
of
Search
which
God
makes
in
the
Heart
of
man
.
Not
that
God
can
be
in
doubt
,
or
stand
in
need
of
an
Inquiry
,
how
any
man's
heart
is
affected
towards
him
;
But
't
is
to
admonish
him
of
his
weakness
,
or
to
convince
him
of
his
hypocrisie
,
or
else
to
evidence
his
Faith
,
or
to
exercise
his
Patience
,
or
to
make
his
Integrity
the
more
conspicuous
,
and
rewardable
,
that
God
is
pleased
to
explore
and
to
search
his
Heart
.
Thus
in
Genesis
,
and
Exodus
,
and
in
the
Thirteenth
of
Deuteronomy
,
our
Father
Abraham
and
the
Israelites
are
said
to
have
been
tempted
by
God
himself
.
§
2.
Man
(
in
the
second
place
)
is
said
to
tempt
God
,
when
without
any
Necessity
,
or
Assurance
of
Success
,
he
rashly
goes
out
of
his
Calling
to
meet
with
Danger
.
Or
when
without
any
Warrant
,
whether
from
the
Spirit
,
or
Word
of
God
,
he
gladly
falls
false
Messias
,
of
whom
we
read
in
learned
Buxtorf
,
)
supposing
God
,
by
some
Miracle
,
will
help
him
out
.
For
what
is
this
but
to
explore
,
or
to
make
a
Trial
,
both
of
the
Power
,
and
Goodness
,
and
Truth
of
God
?
not
at
all
out
of
Faith
in
his
Word
and
Promise
,
but
out
of
a
wanton
Curiosity
,
or
bold
Praesumption
.
§
3.
But
now
the
Devil
is
said
to
tempt
either
God
,
or
Man
,
and
Both
together
in
the
Text
,
when
not
only
without
,
but
against
the
Word
,
he
does
solicite
and
intice
to
something
or
other
which
is
Evil.
And
thus
our
Lord
is
said
in
Scripture
to
have
been
tempted
,
even
as
We.
Not
by
Hunger
only
and
Thirst
,
by
Cold
and
Nakedness
,
by
Slander
and
Disgrace
,
by
Pangs
and
Torments
,
and
all
Degrees
of
Affliction
to
which
the
Name
of
Temptations
is
justly
fixt
;
But
to
the
worst
of
Afflictions
,
that
is
,
to
Sin
;
and
to
the
worst
even
of
Sins
,
to
wit
Idolatry
;
And
to
the
worst
of
Idolatries
,
even
the
worshipping
of
the
Devil
.
Who
being
permitted
to
take
him
up
to
an
exceeding
high
Mountain
,
did
shew
him
from
thence
,
as
in
a
Landskip
,
All
the
Kingdoms
of
the
World
and
the
Glory
of
them
;
And
thereupon
made
him
this
glorious
Offer
,
All
these
things
will
I
give
thee
,
if
thou
wilt
fall
down
and
worship
me
:
Or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
If
,
falling
down
,
Thou
wilt
worship
me
.
§
4.
Which
words
do
present
us
with
Satan's
Masterpiece
;
And
the
Motto
on
his
Ensign
,
is
[
Now
,
or
Never
.
]
For
as
the
Roman
Triarij
,
when
their
two
first
Squadrons
only
Refuge
;
So
when
the
Devil
had
been
improsperous
in
his
two
first
Onsets
upon
our
Saviour
,
He
comes
at
last
to
make
use
of
All
the
Kingdoms
of
the
Earth
,
and
the
Glory
of
them
;
clearly
looking
upon
This
,
as
his
most
formidable
Reserve
;
And
even
against
the
Fortifications
,
not
only
of
the
Innocence
,
but
the
Divinity
of
our
Lord
,
(
who
was
no
less
the
Lord
of
Armies
,
than
Prince
of
Peace
,
)
his
most
ingenious
,
most
powerful
,
most
hopeful
Stratagem
.
The
Text
,
at
first
view
,
affords
no
more
than
two
Generals
.
To
wit
the
Devil
's
vast
Offer
,
And
the
unreasonable
Condition
with
which
't
is
clogg'd
.
But
out
of
these
Generals
put
together
,
we
may
(
by
the
help
of
a
little
Logick
)
draw
four
Particulars
.
Each
of
which
will
be
a
Doctrin
,
whereof
it
will
be
easy
to
make
good
Use.
-
1.
The
First
particular
Doctrin
is
,
That
the
Kingdoms
of
the
Earth
,
and
the
Glory
of
them
,
being
all
met
together
(
as
here
they
are
,
)
do
amount
to
nothing
more
,
than
so
many
glittering
Temptations
.
-
2.
The
Second
is
,
That
all
the
Goods
of
this
World
,
however
lovely
they
may
appear
to
Carnal
Reason
,
or
Common
Sense
,
are
yet
by
God's
Patience
,
and
wise
Permission
,
in
the
Devil's
Proffer
,
and
Disposal
.
I
say
They
are
so
by
God's
Permission
,
because
the
Devil
can
give
nothing
,
till
God
gives
leave
;
which
,
for
wise
and
just
Ends
,
it
often
pleaseth
him
to
afford
.
-
3.
The
Third
Doctrin
is
,
That
the
utmost
Scope
and
Drift
of
all
the
Donatives
of
the
Tempter
,
is
to
steal
our
Hearts
from
God
,
and
to
turn
them
wholly
upon
Himself
.
He
never
Proffers
,
but
with
a
dangerous
Proviso
.
He
does
it
liberally
indeed
,
[
All
these
things
will
I
give
thee
,
]
But
with
a
covetous
Supposition
,
[
if
,
falling
down
,
thou
wilt
worship
me
.
]
-
4.
From
whence
it
follows
in
the
fourth
Place
,
That
how
incessantly
soever
some
men
do
labour
,
whereby
to
purchase
these
Gifts
of
Satan
,
yet
there
is
nothing
in
the
World
with
greater
easiness
to
be
compass'd
;
if
the
Devil
may
be
try'd
by
his
own
Confession
.
Who
,
though
the
things
here
spoken
of
are
great
,
and
goodly
,
(
even
the
Kingdoms
of
the
Earth
,
and
the
Glory
of
them
,
)
is
yet
most
ready
to
part
with
All
,
in
exchange
for
an
Act
of
our
Adoration
.
To
attain
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
All
that
our
Tempter
can
give
,
or
offer
,
nothing
more
needs
be
done
,
than
to
fall
down
to
him
and
worship
him
.
§
1.
To
prove
the
First
of
these
Four
,
[
That
the
Kingdoms
of
the
Earth
,
when
they
are
All
put
together
,
make
but
a
glittering
Temptation
,
or
handsom
Snare
,
]
we
need
not
argue
or
dispute
from
a
fitter
Topick
,
than
the
very
signal
Method
the
Devil
here
useth
.
Who
,
when
he
could
not
corrupt
our
Saviour
by
all
the
Miseries
of
Want
,
did
now
at
last
attempt
to
do
it
by
the
bountiful
Overtures
of
Plenty
.
Nor
can
we
think
he
was
so
silly
,
as
not
to
rise
in
his
Temptations
,
from
the
less
unto
the
greater
.
It
being
for
nothing
but
his
Subtilty
,
in
conjunction
with
his
Malice
,
that
He
is
call'd
The
Old
Serpent
;
And
is
said
by
St.
Iohn
,
to
deceiv'd
the
whole
World
.
And
if
the
Children
of
this
World
are
wiser
in
their
kind
than
the
Children
of
Light
,
How
much
more
is
their
[
*
](A54843-e164390-b)
*
John
8.
44.
Father
,
who
for
the
Power
of
his
working
,
and
Success
of
his
Policy
,
is
called
sometimes
The
[
†
](A54843-e164440-b)
†
John
14.
30.
John
16.
11.
Prince
,
and
once
[
‖
](A54843-e164460-b)
‖
2
Cor.
4.
4.
The
God
of
this
World
?
Nor
is
it
certainly
for
Nothing
,
that
The
Devil
has
in
Scripture
such
glorious
Titles
.
For
if
we
consider
the
world
of
men
,
who
are
divided
in
their
Affections
'twixt
Christ
and
Satan
,
we
shall
find
by
their
Actions
,
(
the
best
Interpreters
of
their
Hearts
)
that
the
Territories
of
Satan
are
much
the
greater
.
Our
Saviour
tells
us
of
a
Broad
way
which
leadeth
to
Destruction
,
and
many
there
be
that
go
in
thereat
;
whereas
(
in
comparison
,
)
the
way
to
Life
is
but
Narrow
,
and
They
that
go
thither
(
he
saith
)
are
few
.
And
therefore
Those
unclean
Spirits
which
are
expressed
by
St.
Paul
to
be
the
Spirits
now
working
in
the
Children
of
Disobedience
,
are
but
little
after
call'd
by
the
same
Apostle
,
The
Principalities
,
and
the
Powers
,
and
(
which
is
more
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Rulers
of
this
§
2.
That
thus
it
is
,
the
Scripture
tells
us
.
But
some
may
wonder
that
thus
it
should
be
.
What
may
therefore
be
the
reason
,
why
so
few
should
fight
manfully
under
the
Banner
of
our
Saviour
,
who
therefore
said
truly
,
His
Kingdom
is
not
of
this
World
,
And
so
many
under
Satan's
,
who
thence
is
said
to
be
the
Ruler
,
and
the
God
of
this
world
?
It
cannot
be
because
God
is
more
unwilling
to
be
obey'd
,
and
belov'd
by
his
People
,
than
Satan
is
.
Nor
can
it
be
because
God
did
make
it
necessary
for
Satan
,
to
have
a
greater
success
in
the
World
than
Christ
.
Nor
can
it
be
because
God
is
more
delighted
in
the
Damnation
,
than
the
Salvation
of
his
Creatures
.
(
He
would
not
fo
gratifie
the
Prince
of
Darkness
;
nor
could
his
Mercy
have
been
then
over
all
his
Works
.
)
Nor
can
it
be
because
Satan
is
of
more
strength
than
the
Almighty
,
or
more
powerful
to
corrupt
,
than
God
to
purifie
.
For
could
it
consist
with
God's
oeconomy
,
to
work
on
our
Wills
by
That
Omnipotence
,
by
which
the
Wind
and
the
Fire
and
the
Sea
obey
him
,
we
should
not
be
in
a
capacity
to
break
his
Praecepts
;
we
should
act
only
as
natural
,
spontaneous
Agents
;
and
do
our
Duties
as
the
Stones
do
,
in
tending
downwards
.
Whereas
having
made
us
an
other
Thing
,
to
wit
a
rational
sort
of
Creatures
,
and
that
in
viâ
;
not
yet
arriv'd
at
our
Journeys
end
,
but
in
a
Tendency
from
Earth
,
either
to
Heaven
,
or
to
Hell
;
not
indefectibly
good
,
like
the
Spirits
in
Heaven
,
nor
consummately
evil
,
like
those
in
Hell
,
but
as
it
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Skirts
,
or
the
Confines
betwixt
them
Both
;
to
wit
inclinable
to
evil
,
and
also
capable
of
good
;
does
therefore
work
upon
our
Wills
in
a
congruous
manner
;
in
such
a
manner
as
is
agreeable
with
the
nature
we
are
of
,
and
with
the
condition
we
are
in
.
Does
not
press
us
by
any
force
to
list
our selves
in
his
Army
;
But
freely
leaves
us
our
option
,
either
to
be
Royalists
,
or
Rebels
to
him
.
Nor
can
it
derogate
from
his
Goodness
,
that
he
leaves
it
in
our
power
to
be
rebellious
;
because
he
gives
us
sufficient
Grace
,
whereby
he
enables
us
to
obey
.
It
is
not
therefore
by
a
Fatality
that
Satan
has
got
so
many
Soldiers
;
but
by
the
voluntary
Defection
of
such
as
serve
him
.
Who
cannot
say
that
the
Tempter
does
irresistibly
debauch
them
,
though
with
the
Vanities
of
the
World
he
does
assault
them
from
without
,
and
with
the
Treacheries
of
the
Flesh
he
does
surprise
them
from
within
.
For
the
Devil
's
very
utmost
is
but
to
tempt
us
.
And
let
the
matter
of
Temptation
be
what
it
will
,
whether
Honour
,
or
Disgrace
,
whether
Pain
,
or
Pleasure
,
whether
Frights
,
or
Flatteries
,
whether
want
,
or
superfluity
,
or
even
the
same
in
the
Text
wherewith
he
tempted
our
Blessed
Saviour
,
[
All
the
Kingdoms
of
the
Earth
,
and
the
Glory
of
them
;
]
Yet
because
by
all
These
he
can
but
solicite
,
and
intice
us
,
we
cannot
say
he
does
ravish
,
but
court
our
Wills
.
'T
is
true
,
the
Devil
is
represented
by
many
terrible
Appellations
throughout
the
Scriptures
;
as
that
of
Abaddon
,
and
Apollyon
,
a
Murderer
from
the
Beginning
,
a
Lyon
,
and
a
Red
Dragon
,
a
Roaring
Lyon
,
and
a
Serpent
.
And
in
one
respect
or
other
he
is
indeed
each
of
These
.
But
yet
he
carrys
away
the
Wills
and
Assents
of
men
,
not
as
a
Lyon
,
only
by
Strength
;
nor
as
a
Roaring
one
,
by
Rapacity
;
but
rather
as
a
Serpent
,
by
Circumvention
.
§
3.
Now
then
let
us
return
to
see
how
the
Argument
will
go
on
;
(
having
seen
enough
already
,
upon
what
foot
it
stands
,
and
put
a
Block
out
of
the
way
too
,
at
which
too
many
are
wont
to
stumble
;
)
can
we
imagin
it
to
be
likely
,
that
the
old
experienced
Serpent
,
the
subtlest
Creature
under
Heaven
,
could
be
so
stupid
and
obtuse
in
the
Art
of
Mischief
,
as
to
employ
his
chief
strength
upon
a
Design
of
less
importance
,
and
to
reserve
his
weakest
force
for
his
very
last
Onset
,
or
Assault
?
At
first
he
tempted
our
Blessed
Saviour
to
nothing
else
but
Distrust
;
and
therefore
only
made
use
of
his
being
hungry
,
(
v.
3.
)
Next
he
tempted
him
to
Praesumption
,
which
is
the
opposite
Provocation
;
and
thought
it
enough
for
that
Effect
,
to
put
him
in
mind
of
his
Praerogative
,
(
v.
6.
)
But
now
at
last
he
runs
higher
,
and
seeks
to
bribe
the
most
righteous
Iudge
to
the
greatest
unworthiness
in
the
World
,
an
Idolizing
the
unworthiest
of
all
his
Creatures
.
He
knew
that
Christ
was
the
Son
of
God
,
because
he
heard
him
so
declared
by
God
the
Father
,
(
Chap.
3.
v.
17.
)
He
also
knew
the
Son
of
God
to
be
God
the
Son
too
.
And
he
knew
that
God
the
Son
was
even
the
Wisdom
of
the
Father
.
And
when
he
would
tempt
Wisdom
it self
to
Idolize
the
very
Tempter
,
he
could
not
but
know
he
was
to
use
the
highest
Allective
to
be
imagin'd
.
Which
by
what
other
means
should
he
hope
to
do
,
than
by
taking
up
our
Lord
to
an
exceeding
high
Mountain
,
shewing
him
there
,
as
in
a
Synopsis
,
All
the
Kingdoms
of
the
World
,
with
the
Glory
of
them
,
and
then
by
making
this
lusty
Proffer
,
All
These
will
I
give
thee
,
if
thou
wilt
fall
down
and
worship
me
?
§
4.
This
then
does
lead
us
to
see
the
reason
,
why
't
is
said
by
St.
Paul
,
That
the
love
of
mony
is
the
Root
of
all
Evil.
And
why
by
St.
Iames
,
Go
to
now
ye
rich
men
,
weep
and
howl
for
the
Miseries
that
shall
come
upon
you
.
And
why
't
is
said
by
our
Saviour
(
of
whom
we
believe
that
he
shall
come
to
be
our
Judge
,
)
Wo
to
you
that
are
Rich
,
for
ye
have
received
your
Consolation
.
Wo
to
you
that
are
full
,
for
ye
shall
hunger
.
Wo
to
you
that
laugh
,
for
ye
shall
mourn
and
weep
.
And
why
't
was
said
by
the
Spanish
Friar
,
That
Few
Potentates
go
to
Hell
,
because
(
comparatively
speaking
,
)
they
All
are
but
Few
.
And
why
we
vowed
in
our
Baptism
to
fight
manfully
under
Christ's
Banner
,
as
well
against
the
World
,
as
the
Flesh
,
and
the
Devil
.
And
why
we
pray
in
our
publick
Litany
,
not
only
In
all
Time
of
our
Tribulation
,
of
Lightning
and
Tempest
,
of
Plague
,
Pestilence
,
and
Famine
,
of
Battle
,
and
Murder
,
and
suddain
Death
;
But
(
as
a
Danger
,
if
not
a
Mischief
,
as
great
as
either
,
)
In
all
Time
of
our
WEALTH
,
Good
Lord
deliver
us
.
Nor
can
we
render
a
better
reason
,
(
as
long
as
Charity
sits
as
Iudge
,
)
why
so
many
who
have
been
placed
upon
exceeding
high
Mountains
,
(
a
great
deal
higher
even
than
That
on
which
the
Devil
here
placed
our
Blessed
Saviour
,
)
from
whence
they
could
not
only
see
,
but
injoy
the
Kingdoms
of
the
Earth
,
and
the
Glory
of
them
,
have
gladly
laid
down
those
Kingdoms
,
and
divorc'd
themselves
from
those
Glories
,
as
having
known
them
by
sad
experience
,
to
be
but
exquisite
Temptations
,
and
pleasant
Snares
.
§
5.
But
here
I
would
not
be
so
mistaken
,
as
our
Lord
was
by
his
Disciples
,
when
he
pronounced
it
impossible
for
a
rich
man
to
enter
into
the
Kingdom
of
God
.
For
when
I
say
that
worldly
Greatness
is
one
of
the
Devil
's
most
cogent
Engines
,
whereby
to
batter
down
the
Castle
or
Soul
of
Man
,
I
am
far
from
implying
't
is
irresistible
.
Though
I
argue
that
the
Devil
is
then
the
greatest
Poliorxetick
,
(
as
Soldiers
word
it
)
when
he
lays
Siege
to
a
man's
Soul
with
All
the
Kingdoms
of
the
Earth
;
yet
can
it
not
therefore
be
deny'd
,
but
that
we
may
beat
him
out
of
his
Trenches
,
through
him
that
strengthneth
us
;
and
that
(
as
He
did
,
)
with
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
get
thee
hence
Satan
.
Honour
and
Riches
are
but
Temptations
;
and
Temptations
in
Themselves
are
but
Things
Indifferent
;
which
,
accordingly
as
they
are
us'd
,
do
administer
a
Nourishment
to
Vice
,
or
Vertue
.
Just
as
the
very
same
Sword
is
of
it self
apt
to
serve
to
the
most
contrary
Effects
;
as
well
to
punish
,
as
to
protect
the
Guilty
;
and
either
to
defend
,
or
to
kill
the
Innocent
.
And
thus
the
same
Meat
and
Drink
,
as
it
meets
with
an
immoderate
,
or
sober
Appetite
,
serves
for
the
Mischief
of
a
Surfeit
,
or
for
a
necessary
Refection
.
The
strength
of
a
Temptation
,
as
it
does
in
part
lessen
the
Sinner's
Guilt
,
when
yielded
to
,
and
comply'd
with
;
so
does
it
heighten
the
vertue
too
,
when
victoriously
resisted
.
And
as
the
Angels
who
fell
from
a
state
of
Innocence
and
Bliss
,
were
the
less
capable
of
rising
,
in
that
they
fell
without
a
Tempter
;
so
the
Angels
who
never
fell
,
are
the
less
capable
of
the
Coronets
which
Virgins
and
Martyrs
shall
wear
in
Heaven
,
because
they
are
pure
,
and
impassive
,
and
so
exempted
by
God
Almighty
from
the
Dignity
and
Privilege
of
suffering
for
him
.
This
then
(
we
must
confess
)
is
the
great
Benefit
of
Temptations
,
(
to
give
our
Enemies
their
Due
,
)
that
by
resisting
them
to
the
end
,
we
manfully
fight
under
Christ's
Banner
,
conform
our selves
to
his
Example
,
and
suffer
for
his
sake
,
as
He
for
ours
.
In
which
respect
(
no
doubt
)
it
was
,
(
as
before
I
noted
)
that
St.
Iames
began
his
Epistle
with
this
remarkable
Exhortation
,
Brethren
count
it
all
Ioy
when
ye
fall
into
divers
Temptations
.
Some
may
wonder
at
the
Expression
,
and
think
it
impious
,
that
at
the
instant
in
which
we
pray
,
lead
us
not
into
Temptation
,
we
should
be
glad
of
those
things
we
daily
deprecate
.
But
St.
Iames
does
there
speak
touching
proportionable
Temptations
,
such
as
are
not
above
our
strength
;
and
are
not
for
the
staggering
,
but
for
the
trial
of
our
Faith
.
Now
the
Trial
of
our
Faith
worketh
Patience
,
and
Patience
breeds
Hope
,
and
Hope
maketh
not
ashamed
.
Again
,
The
Trial
of
our
Faith
shall
be
found
unto
praise
,
and
honour
,
and
glory
,
at
the
blessed
Appearance
of
Iesus
Christ
.
If
Christ
himself
had
not
been
tempted
with
all
the
Kingdoms
of
the
Earth
,
and
the
Glory
of
them
,
yea
and
afterwards
too
with
Disgrace
,
and
Torment
,
and
Death
it self
,
How
then
could
he
have
led
Captivity
Captive
?
but
for
Injuries
,
and
Pains
,
where
were
our
Fortitude
,
and
Patience
?
were
it
not
for
all
sorts
of
forbidden
Fruit
,
where
were
Continence
,
and
Sobriety
,
and
all
other
Abstinencies
from
Evil
?
were
it
not
for
Wealth
and
Plenty
,
where
were
Munificence
,
and
Works
of
Mercy
?
where
the
Victories
of
Meekness
,
and
Moderation
,
if
there
were
no
such
thing
as
Glory
,
and
worldly
Greatness
?
Yea
but
for
Danger
,
Destruction
,
and
Death
it self
,
how
should
we
come
by
our
Immortality
?
Our
Saviour
therefore
,
when
he
compar'd
a
rich
man's
Entrance
into
Heaven
,
with
the
Entrance
of
a
Camel
through
Eye
of
a
Needle
,
did
not
speak
of
a
natural
,
but
of
a
moral
Impossibility
.
For
wealthy
Abraham
went
to
Heaven
,
as
well
as
poor
forsaken
Lazarus
.
And
therefore
St.
Mark
does
very
fitly
,
(
not
only
translate
,
but
)
explain
St.
Matthew
;
saying
,
How
hard
;
not
,
how
Impossible
;
trust
in
them
,
to
enter
into
the
Kingdom
of
God
?
And
this
may
competently
serve
to
keep
the
Richest
out
of
Despair
.
§
6.
Yet
even
This
Alleviation
may
serve
to
keep
them
from
Praesumption
,
and
make
them
humble
;
because
't
is
hard
to
have
Riches
,
and
not
to
trust
in
them
.
Nor
is
there
any
one
Thing
(
that
I
am
able
at
least
to
think
of
)
throughout
the
Gospel
,
against
which
we
are
admonish'd
,
praepar'd
,
and
arm'd
,
with
greater
store
either
of
explicit
,
or
implicit
warnings
.
When
an
ingenuous
young
Ruler
,
whom
Jesus
[
*
](A54843-e167420-b)
*
Mark
10.
21.
lov'd
,
came
to
inquire
after
Eternity
,
and
after
the
Means
of
its
Attainment
,
there
was
not
any
thing
but
his
[
†
](A54843-e167450-b)
†
Luke
18.
22.
Possessions
,
which
seem'd
to
stand
betwixt
Him
,
and
Heaven
.
For
when
his
Oracle
had
told
him
,
He
must
sell
all
he
had
,
and
distribute
unto
the
Poor
,
he
was
sad
at
Hieron
.
ad
Julianum
.
l.
2.
Epist.
21.
that
saying
,
and
went
away
grieved
.
So
great
and
real
is
the
misery
of
too
much
Happiness
upon
Earth
.
Had
he
been
worth
but
two
Mites
,
he
would
(
no
doubt
)
have
parted
with
them
(
as
the
poor
Widow
did
)
for
a
Treasure
in
Heaven
.
And
That
was
promis'd
by
our
Saviour
,
in
the
very
same
Breath
,
in
which
he
was
exhorted
to
sell
all
he
had
.
But
,
however
such
a
Praecept
could
not
be
possibly
so
heavy
,
as
not
to
be
made
exceeding
light
by
such
a
Promise
as
was
annext
;
Yet
such
a
dangerous
thing
it
is
to
have
the
Friendship
of
this
World
,
by
injoying
all
the
Pleasures
which
Power
and
Plenty
can
purchase
for
us
,
that
the
Treasure
in
Heaven
was
but
of
cold
signification
,
and
he
was
sad
at
That
Saying
,
that
he
must
sell
all
he
had
.
Eternal
Happiness
in
Reversion
was
but
a
Melancholick
thing
,
when
only
promised
on
condition
of
being
merciful
to
the
Poor
.
The
Expression
of
St.
Luke
is
short
and
pithy
on
that
Occasion
;
He
was
very
sorrowful
,
for
he
was
very
Rich.
And
from
That
Single
Instance
our
Lord
took
occasion
to
say
in
General
,
and
of
All
,
How
hardly
shall
they
that
have
Riches
,
enter
into
the
Kingdom
of
God
?
Let
the
Persons
be
who
they
will
,
Great
and
Rich
,
or
Rich
only
,
Rich
and
Prodigal
,
or
Covetous
,
yet
in
case
they
Have
Riches
,
their
Case
is
difficult
.
They
may
be
sav'd
,
but
very
hardly
.
Possibly
they
may
,
but
with
much
ado
:
With
very
much
strugling
and
striving
to
enter
in
at
the
strait
Gate
.
A
man
of
great
Bulk
may
possibly
(
though
hardly
)
be
able
to
pass
at
a
little
Door
,
by
a
great
deal
of
squeezing
,
and
compression
,
and
coarctation
of
himself
,
perhaps
by
rubbing
off
his
Flesh
,
and
by
bruising
some
of
his
Bones
.
And
so
a
Camel
may
enter
through
the
Eye
of
a
Needle
;
But
then
the
Beast
must
be
burnt
to
Ashes
,
or
cut
at
least
into
shreds
and
fitters
,
that
one
shred
may
enter
before
another
,
and
all
may
pass
in
the
Conclusion
.
A
very
cold
degree
of
Comfort
,
not
to
be
in
any
likelyhood
,
but
in
a
bare
Possibility
of
being
sav'd
.
§
8.
It
is
enough
to
deterr
us
from
being
grieved
at
the
loss
,
or
overglad
in
the
Injoyment
of
worldly
Goods
,
That
the
good
things
of
this
World
are
apt
to
be
Enemies
to
all
that
's
Good
.
They
are
often
Enemies
to
Preaching
;
for
the
Deceitfulness
of
Riches
choaks
the
Word
,
and
makes
the
Hearer
become
unfruitful
,
(
Matth.
13.
22.
)
They
are
usual
Enemies
to
Praying
;
for
you
ask
,
and
receive
not
,
because
ye
ask
amiss
,
that
ye
may
consume
it
upon
your
Lusts
,
(
James
4.
2.
)
They
are
common
Enemies
to
Loyalty
,
and
upright
dealing
;
for
Iudas
being
Christ's
Cash-keeper
did
quickly
find
his
very
Office
became
his
Tempter
.
He
did
not
stab
,
but
sell
his
Master
.
Nor
that
out
of
malice
,
but
love
of
mony
.
And
when
the
Husbandmen
of
the
Vineyard
conspir'd
to
murder
their
Landlord's
Heir
,
It
was
to
this
end
alone
,
That
the
Inheritance
might
be
Theirs
,
(
Mark
12.
7.
)
Again
the
things
of
this
World
are
general
Enemies
to
Religion
;
to
Religion
in
its
practical
and
chiefest
part
;
whose
Truth
and
Purity
does
stand
in
This
,
That
we
keep
our selves
unspotted
from
the
World
;
that
is
to
say
,
from
the
Wealth
,
and
Friendship
,
from
the
Luxuries
,
and
the
Lusts
,
and
the
Glories
of
it
,
(
Iames
1.
27.
)
Briefly
,
they
are
Enemies
to
the
Eternal
Salvation
of
Soul
and
Body
.
For
they
that
will
be
rich
,
fall
into
Temptation
,
and
a
Snare
;
into
very
many
foolish
and
hurtful
Lusts
,
which
drown
the
Soul
in
Destruction
and
Perdition
,
(
1
Tim.
6.
9.
)
Nor
was
it
sure
without
Cause
,
that
our
Saviour
made
Dives
the
Repraesentative
of
the
Damn'd
.
A
man
of
Quality
,
and
Fortune
,
highly
befriended
by
the
World
,
cloath'd
in
Purple
and
fine
Linnen
,
and
faring
sumptuously
every
day
.
Which
was
so
far
from
being
a
Narrative
of
any
Particular
man's
Case
,
that
I
could
never
read
of
any
whose
name
was
Dives
,
much
less
that
there
was
such
in
the
time
of
Lazarus
.
Nor
was
Lazarus
there
meant
of
any
Begger
in
particular
,
who
lay
full
of
Sores
at
the
Rich
man's
Gate
.
But
all
was
spoken
in
a
Parable
,
And
that
as
't
were
on
purpose
to
let
us
know
,
what
kind
of
Voiagers
more
especially
are
bound
for
Heaven
,
and
for
Hell
;
and
with
what
sorts
of
People
they
Both
are
aptest
to
be
stock't
:
to
wit
with
poor
Lazars
,
and
wealthy
Gluttons
.
Those
Inhabitants
of
Heaven
,
as
These
of
Hieron
ad
Julianum
,
l.
2.
Epist.
21.
p.
266.
col.
2.
Hell
.
Again
it
teaches
us
how
frequent
and
usual
't
is
,
for
every
man
to
have
his
Portion
of
Pain
,
and
Pleasure
;
either
in
This
,
or
another
Life
.
His
good
things
here
,
and
his
evil
things
hereafter
;
or
his
evil
things
now
,
and
his
good
things
then
.
For
so
said
Abraham
out
of
Heaven
to
the
Rich
man
in
Hell
;
[
†
](A54843-e168570-b)
†
Verse
25.
Son
,
remember
that
thou
in
thy
life
time
receivedst
thy
good
things
,
and
likewise
Lazarus
evil
things
;
But
now
he
is
comforted
,
and
Thou
art
tormented
.
And
when
(
agreably
to
this
)
our
Blessed
Lord
denounc'd
a
Woe
unto
Them
that
were
Rich
,
He
gave
this
Reason
,
Because
they
had
received
their
Wisdom
;
Let
none
of
us
go
without
his
Part
of
Voluptuousness
.
Let
us
leave
Tokens
of
our
Ioyfulness
in
every
Place
:
For
this
is
our
Portion
,
our
Lot
is
This.
§
9.
Now
the
Reasons
of
this
unhappiness
,
That
the
good
things
of
this
World
are
the
goodliest
Snares
and
Temptations
,
and
such
as
our
Adversary
the
Devil
does
put
his
chiefest
Trust
in
,
are
these
that
follow
.
First
't
is
hard
,
in
the
use
of
Riches
,
to
steer
a
safe
and
equal
Course
betwixt
the
Rock
,
and
the
Whirl-pool
;
Avarice
on
the
one
side
,
and
Prodigality
on
the
other
.
Very
hard
not
to
offend
,
either
in
laying
up
Riches
,
or
at
least
in
laying
them
out
.
§
10.
As
for
the
former
,
He
whose
Treasure
is
not
his
Slave
,
is
clearly
made
a
Slave
by
it
;
and
is
extremely
more
stupid
than
the
Beast
on
which
he
rides
,
because
he
is
ridden
by
a
Beast
,
(
that
is
to
say
,
)
by
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Fourfooted
Beast
which
reigns
within
him
.
He
does
not
more
possess
his
Riches
,
than
he
is
possess'd
by
them
;
and
may
be
called
not
improperly
his
Mammon's
Mule
.
Our
Lord
ingeminated
his
Caveat
against
the
Daughters
of
the
Horse-Leech
,
as
if
't
were
That
against
which
a
Man
could
never
be
too
much
warn'd
.
Take
heed
(
saith
He
)
and
beware
of
Covetousness
:
See
,
and
be
kept
safe
.
Take
heed
,
and
take
heed
.
A
thing
which
looks
like
a
Battology
,
But
is
indeed
nothing
less
;
a
Caution
purposely
redoubled
,
for
the
securing
us
from
an
Affection
which
is
the
Root
of
all
Evil.
So
very
far
is
a
man's
life
from
consisting
in
the
Abundance
of
the
things
which
he
possesseth
,
so
very
far
from
being
able
to
add
a
Cubit
to
his
Stature
,
not
rich
,
towards
God
,
or
Himself
.
Rich
towards
God
he
cannot
be
,
who
layeth
up
Treasure
for
himself
.
towards
Himself
,
who
layeth
it
up
for
he-knows-net-whom
;
whether
his
Son
,
or
his
Son's
Guardian
,
or
for
One
who
will
be
able
to
squeeze
them
Both.
There
being
commonly
one
or
other
to
whom
the
rest
are
but
Spunges
;
nor
can
they
tell
either
how
soon
,
or
by
what
kind
of
Hand
they
may
all
be
squeez'd
.
Now
't
is
a
very
great
Punishment
,
as
well
as
Sin
,
for
a
man
to
bereave
himself
of
Good
,
that
no-body-knowswho
may
fare
the
better
,
and
as
likely
his
Enemies
,
as
his
Friends
.
It
was
the
Character
of
a
Fool
,
which
David
gave
of
the
Niggard
,
He
heapeth
up
Riches
,
and
cannot
tell
who
shall
gather
them
.
And
the
Niggard
(
as
I
think
)
is
the
only
man
,
on
whom
our
Lord
fastens
the
name
of
[
*
](A54843-e169410-b)
*
Luke
12.
20.
Fool.
Dost
thou
talk
of
pulling
down
,
and
of
building
up
,
and
of
making
provision
for
time
to
come
?
Thou
fool
!
this
Night
thy
Soul
shall
be
required
of
thee
.
Then
whose
shall
those
things
be
which
thou
hast
provided
?
Not
thy
Childrens
perhaps
,
but
thy
Children's
Tyrants
.
Thy
Riches
are
not
in
Their
power
,
who
are
Themselves
in
the
Power
of
somewhat
else
,
either
without
them
,
or
within
them
.
They
have
lost
their
Propriety
in
all
their
Legacies
and
Estates
,
if
a
Vespasian
or
a
Copronymus
shall
chance
to
Rule
them
;
much
more
,
if
they
shall
live
under
the
Tyranny
of
their
Lusts.
For
if
they
pay
Tribute
to
their
Ambition
,
and
Contributions
to
their
Gluttony
,
and
large
Excise
to
their
other
Vices
,
such
as
is
their
childish
dotage
upon
the
Vanities
and
the
Pomps
and
chargeable
Customs
of
the
World
,
(
alas
!
)
the
main
of
their
Revenue
goes
out
in
Taxes
.
For
a
man
's
own
Lusts
are
the
greatest
Oppressors
to
be
imagin'd
.
Besides
,
A
man's
*
Enemies
commonly
are
they
of
his
own
House
.
their
labour
;
whilst
the
wealthier
sort
of
Parents
are
apt
to
be
troublesom
to
their
Children
,
because
they
stand
betwixt
them
and
Plenty
;
'twixt
them
and
their
Liberty
to
live
as
deliciously
as
they
list
.
But
because
a
Man
is
ignorant
,
who
or
what
shall
be
after
him
,
his
heaping
up
is
nothing
else
but
being
prodigal
to
his
Purse
;
all
his
carking
and
caring
is
,
that
his
Purse
may
never
be
in
want
.
He
is
content
for
his
own
part
to
fare
very
hardly
,
and
to
eat
the
Bread
of
Scarceness
,
so
that
his
dearly
beloved
Purse
may
be
but
plentifully
fed
.
So
great
a
friendship
there
is
betwixt
Him
and
It.
And
thus
it
was
with
the
wealthy
Niggard
in
the
Gospel
;
who
wanting
Room
enough
wherein
to
lay
up
his
Crop
in
a
plenteous
Harvest
,
did
not
rationally
say
,
I
will
sell
away
my
Overplus
,
and
bestow
it
upon
my
Friends
,
in
Hospitality
;
upon
my
Beadsmen
,
in
Alms
;
upon
my
Self
,
or
my
Family
,
in
Food
and
Rayment
;
but
I
will
pull
down
my
Barns
,
and
build
greater
,
and
There
will
I
bestow
all
my
fruits
and
my
goods
.
The
English
word
in
the
Translation
proves
very
emphatical
,
and
seems
to
import
the
Niggard's
Largess
.
It
is
not
translated
,
I
will
gather
my
Goods
together
,
or
lay
them
up
,
(
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
might
well
have
been
,
)
but
I
will
bestow
them
,
or
lay
them
out
.
Although
he
was
sordid
to
himself
,
and
as
close-fisted
to
his
Family
,
and
to
all
other
Persons
an
arrant
Churl
,
yet
to
his
Storehouses
and
Barns
he
was
very
free-hearted
;
he
gladly
bestowed
upon
Them
,
even
as
much
as
they
could
hold
.
To
those
his
Favorites
and
Darlings
he
could
not
be
liberal
enough
;
and
therefore
widen'd
their
Vacuities
,
that
he
might
fill
them
.
The
Reason
of
which
is
very
obvious
.
For
as
where
a
man's
Treasure
is
,
there
Heavenly
things
;
had
fed
Christ
in
his
hungry
Members
,
or
cloathed
him
in
his
naked
ones
,
or
redeemed
him
in
his
Captive
imprison'd
Members
.
He
had
erected
,
or
indowed
,
either
a
College
,
or
a
Church
,
an
Hospital
,
or
an
Alms-house
.
But
his
Heart
(
't
is
plain
enough
)
was
wholly
set
upon
his
Barns
;
They
had
drawn
out
his
Bowels
;
Thither
went
his
Affections
.
Though
a
little
was
too
much
to
be
bestow'd
upon
Himself
,
yet
All
was
little
enough
for
Them
;
He
was
so
passionately
kind
,
and
partial
to
them
.
One
spends
all
upon
his
Back
;
another
upon
his
Belly
;
a
third
upon
his
Titles
,
and
Stiles
of
Honour
;
a
fourth
upon
his
Sports
and
Recreations
;
And
there
are
(
as
That
Parable
does
plainly
shew
,
)
who
spend
and
lavish
out
all
they
have
,
on
their
Barns
or
Purses
.
§
11.
Thus
't
is
difficult
not
to
offend
in
the
laying
up
Riches
;
And
't
is
as
difficult
to
be
innocent
in
the
laying
of
them
out
too
.
For
we
may
borrow
from
our
Avarice
,
for
the
maintaining
of
our
Pride
;
and
what
we
spend
on
our
Ambition
,
is
at
least
as
ill
laid
out
,
as
what
we
bestow
on
our
Barns
or
Baggs
.
To
keep
an
open
Cellar
,
and
a
very
large
Table
,
is
not
the
Vertue
oppos'd
to
Avarice
.
For
we
may
lavish
out
our
All
,
in
dishonour
of
God's
Name
,
as
well
as
treasure
all
up
,
in
distrust
of
his
Providence
.
Our
hearts
will
be
(
as
I
said
before
)
in
what
place
soever
our
Treasure
is
;
and
as
good
in
our
Coffers
,
as
in
our
Kitchens
.
A
Talent
wrapped
in
a
Napkin
will
be
no
more
imputed
to
us
,
than
one
consumed
upon
our
Lusts.
We
know
a
man
of
great
Fortune
has
wherewithal
to
entertain
and
to
cherish
Vice
.
Has
abundance
of
Fewel
to
feed
his
Fire
.
Is
able
to
purchase
(
at
any
rate
)
whatever
is
acceptable
and
pleasing
to
the
greedy
Appetite
of
the
Flesh.
Whereas
a
man
that
is
poor
,
cannot
go
to
the
price
of
many
chargeable
Sins
.
His
Lamp
burns
faintly
,
for
want
of
Oyl
.
[
*
](A54843-e171160-b)
*
Ezek.
16.
49.
Fulness
of
Bread
is
such
a
thing
,
as
was
reckon'd
for
one
of
the
Sins
of
Sodom
,
and
commonly
follows
a
Great
Estate
.
So
that
That
which
the
rich
man
esteems
his
blessing
,
may
prove
the
subject
of
a
very
great
Curse
.
For
thus
we
read
in
the
Psalmist
,
Let
their
Table
be
made
a
Snare
to
take
them
withal
.
And
that
which
should
have
been
for
their
welfare
,
let
it
be
to
them
an
occasion
of
falling
,
Psal.
69.
22.
Thus
we
have
the
two
Branches
of
the
first
and
chief
Reason
,
why
the
Worlds
Good
things
are
the
goodliest
Snares
and
Temptations
;
and
such
as
our
Adversary
the
Devil
does
most
rely
on
.
§
12.
Again
the
Goods
of
this
World
are
apt
to
breed
and
nourish
Pride
;
which
was
another
great
Sin
in
the
men
of
Sodom
.
Plenty
makes
men
contemptuous
,
and
superciliously
looking
down
on
such
as
are
poorer
than
Themselves
.
Thence
is
the
Latin
word
Superbia
,
à
superhabendo
.
Pride
does
take
its
Derivation
from
having
Wealth
above
others
.
Does
not
breed
that
Respect
which
is
due
to
others
,
But
that
undue
Respect
of
Persons
which
is
express'd
by
Partiality
,
and
declared
against
as
an
heinous
Sin
,
James
2.
1
,
9.
It
is
a
Custom
whose
Tyranny
has
invaded
most
parts
of
the
World
we
live
in
,
to
have
respect
unto
Him
who
weareth
gay
Cloathing
,
and
to
make
him
sit
down
in
the
upper
place
;
whilst
't
is
said
to
the
poor
man
,
stand
Thou
there
,
or
sit
here
under
my
Footstool
,
(
James
2.
3.
)
Not
at
all
laying
to
heart
,
(
as
St.
Iames
goes
on
,
)
That
God
hath
chosen
the
Poor
of
this
World
,
rich
in
Faith
,
and
Heirs
of
the
Kingdom
which
he
hath
promis'd
to
them
that
love
him
,
(
V.
5
.
)
This
is
one
of
the
main
Branches
of
That
most
fatal
and
fruitful
Tree
,
whereof
the
Love
of
this
Worlds
Goods
must
needs
be
granted
to
be
the
Root
.
§
13.
Again
the
Goods
of
this
World
are
very
apt
to
breed
Sloath
;
And
this
was
the
Third
great
Sin
of
Sodom
.
Not
only
Pride
,
and
Fulness
of
Bread
,
but
Abundance
of
Idleness
was
in
her
.
A
man
who
lives
by
his
labour
has
not
Time
and
Opportunity
to
commit
many
Sins
,
to
which
abundance
of
leisure
would
have
betray'd
him
.
He
whose
Ambition
leads
him
no
higher
than
to
the
foddering
of
his
Cattle
,
or
the
Government
of
his
Plough
,
will
have
the
least
Cause
of
Scruple
,
(
in
all
probability
,
)
as
well
in
his
Conscience
,
as
in
his
Stomach
.
Whereas
a
Man
of
great
Plenty
is
not
so
apt
to
have
Employment
to
keep
him
▪
safe
;
and
so
much
the
less
,
by
how
much
the
less
he
has
need
of
working
.
He
is
not
only
able
to
buy
the
various
Nourishments
of
Vice
,
but
is
at
leisure
to
be
hurt
,
and
debauched
by
them
.
He
is
not
fortified
with
Labour
;
is
not
fenc'd
and
barricado'd
with
store
of
Business
;
the
Avenues
of
his
Soul
lye
always
open
;
so
as
the
Tempter
needs
not
besiege
him
,
But
may
take
him
by
a
Surprise
.
Whilst
David
liv'd
at
Bethleem
with
his
poor
Father
,
Goodman
Iesse
,
where
his
Thoughts
were
taken
up
with
his
Attendance
upon
the
Cattle
,
his
following
the
Ewes
great
with
young
,
in
the
Spring
,
his
washing
and
sheering
them
,
in
the
Summer
,
his
giving
them
Fodder
,
in
the
Winter
,
and
his
keeping
them
from
the
Wolf
,
at
every
season
of
the
year
;
whilst
he
was
thus
keeping
Sheep
,
He
was
able
to
keep
Himself
too
,
as
Chast
,
and
Harmless
.
But
when
he
was
placed
as
a
King
,
upon
a
very
high
Mountain
of
worldly
Greatness
,
although
he
was
placed
there
by
God
,
he
was
so
tempted
there
by
Satan
,
(
and
that
like
Christ
,
the
Son
of
David
,
with
the
Kingdoms
of
the
Earth
,
and
the
Glory
of
them
,
)
as
to
have
fallen
into
diverse
most
deadly
Sins
.
When
tarri'd
still
at
Ierusalem
,
stretch't
himself
upon
his
Bed
,
and
that
at
Noon
too
,
and
had
nothing
else
to
do
,
(
when
he
rose
from
it
in
the
Evening
,
)
but
to
walk
up
and
down
upon
the
Roof
of
his
Palace
,
where
his
Employment
was
nothing
greater
,
than
the
feasting
of
his
Eyes
with
all
the
Varieties
of
the
City
;
none
is
at
the
Time
when
Kings
go
forth
to
Battle
,
)
He
had
been
probably
too
busie
,
to
have
been
tempted
,
as
he
was
,
whilst
he
lay
at
Ease
.
In
the
Time
of
his
Hardship
and
Afflictions
,
we
know
he
had
somewhat
else
to
do
,
than
to
admit
of
what
he
did
at
a
Time
of
Idleness
and
Plenty
,
when
he
wallowed
in
the
Mire
of
the
Good
Things
of
This
World
.
Thus
the
Earth
,
which
lyes
Idle
,
is
presently
over-run
with
Weeds
;
whilst
the
Heavens
,
which
ever
move
,
still
keep
their
Purity
.
Just
as
Waters
,
standing
still
,
are
very
easily
corrupted
;
whilst
Those
that
run
,
and
run
swiftly
,
keep
themselves
pure
and
unpolluted
.
§
14.
Again
the
Goods
of
this
World
,
the
more
they
labour
to
fill
the
Appetite
,
the
more
they
dilate
it
,
and
make
it
empty
.
They
are
apt
to
make
a
thirsty
,
hydropick
Soul
.
As
the
Poor
man
does
labour
,
to
grow
less
poor
;
so
the
Rich
does
lay
up
,
to
grow
more
rich
.
And
though
't
is
hard
to
make
a
Rule
which
will
not
admit
of
some
Exceptions
,
yet
't
is
generally
observable
,
that
a
poor
man's
care
is
how
to
keep
out
of
want
;
whereas
the
care
of
the
Rich
is
how
to
get
into
Superfluity
.
A
man
of
mediocrity
,
who
is
but
well
enough
to
live
,
is
aptest
to
think
himself
well
enough
;
nor
aims
so
much
at
the
Increase
,
as
at
the
meer
Praeservation
of
his
Possessions
.
Whereas
Abundance
of
Riches
makes
a
Plethory
in
the
Heart
,
which
breaks
out
into
an
Itch
,
without
due
Purgings
,
and
Evacuations
.
By
how
much
the
fuller
he
is
of
Wealth
,
by
so
much
the
more
his
Heart
is
set
upon
the
raising
of
his
Family
,
and
the
leaving
to
his
Children
a
great
deal
more
than
he
was
left
.
He
loves
to
be
joyning
House
to
House
,
and
to
be
laying
Field
to
Field
,
and
to
be
placed
alone
in
the
midst
of
the
Earth
;
supposing
that
his
dwelling
place
shall
indure
for
ever
,
and
his
Land
be
called
by
his
Name
from
Generation
to
Generation
:
bigg
,
Possession
makes
to
seem
little
,
even
because
it
does
not
stand
at
a
due
Distance
from
the
Appetite
.
For
an
Object
may
be
too
near
(
as
well
as
too
far
)
to
be
truly
seen
;
witness
the
Letters
of
any
Book
,
which
if
we
place
too
near
our
Eyes
,
we
are
as
little
able
to
read
,
as
if
they
stood
a
mile
off
.
For
which
reason
it
is
,
we
overlook
what
we
possess
,
and
even
want
what
we
have
,
whilst
we
covet
more
.
§
15.
Other
Reasons
may
be
given
,
but
these
I
take
to
be
the
chief
.
And
as
I
think
they
are
enough
,
so
I
am
not
at
leisure
to
point
at
more
.
For
now
't
is
time
that
I
apply
,
and
so
improve
what
I
have
said
,
by
adding
several
Considerations
,
whereof
the
one
will
very
fitly
become
a
step
unto
the
other
.
And
until
we
grasp
All
,
the
Application
will
not
be
perfect
.
§
16.
First
then
let
us
consider
;
That
if
the
World
's
Good
things
are
commonly
made
the
Devil's
Lime-twigs
,
laid
before
us
as
our
Food
,
but
only
intended
for
our
Fetters
;
It
concerns
us
that
our
Souls
be
night
and
day
kept
on
wing
,
and
incessantly
flying
over
these
Snares
of
Satan
.
Which
to
accomplish
the
more
effectually
,
we
must
be
careful
not
to
stand
upon
exceeding
high
Mountains
,
nor
take
too
much
of
this
World
within
our
Prospect
.
The
Bowels
of
St.
Paul
his
pressing
towards
the
Mark
,
for
the
price
of
the
high
Calling
of
God
in
Christ
Iesus
,
his
Soul
was
suddenly
overcast
with
a
gloomy
Cloud
,
and
his
cheerfulness
in
a
moment
was
done
away
with
a
fit
of
mourning
.
For
towards
the
midst
of
his
Epistle
,
his
thoughts
were
occasionally
diverted
by
such
a
melancholy
remembrance
,
as
put
a
sudden
stop
to
his
Meditations
,
and
made
him
break
out
into
a
Parenthesis
of
Tears
.
Many
walk
(
saith
the
Apostle
)
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
.
They
liv'd
in
Plenty
and
Prosperity
,
complyed
with
the
Persecuting
Jews
,
were
very
indulgent
to
their
Appetites
,
and
even
boasted
of
their
Lusts
;
that
is
,
their
Happiness
was
as
great
as
this
World
could
make
it
,
and
for
this
,
which
is
the
object
of
most
mens
Envy
,
or
Ambition
,
they
were
exceedingly
bemoan'd
by
that
compassionate
Apostle
.
That
their
Souls
,
like
silly
Birds
,
should
be
so
caught
and
intangl'd
with
Satan's
Lime-twigs
,
as
to
be
groveling
on
the
Earth
,
and
render'd
utterly
unable
to
give
a
Spring
towards
Heaven
,
This
was
his
Corrosive
and
Cordolium
.
'T
was
this
that
turn'd
his
Head
into
a
Fountain
of
Tears
,
and
made
him
to
mingle
his
Ink
with
weeping
.
This
was
That
that
made
him
write
with
an
Ellipsis
in
a
Parenthesis
,
and
one
Parenthesis
in
another
;
No
sooner
had
he
said
[
for
many
walk
]
but
there
he
presently
brake
off
;
as
if
the
rest
of
his
words
had
been
suddenly
swallow'd
up
with
his
Commiseration
.
The
Royal
Prophet
had
been
caught
,
but
had
been
happily
disintangl'd
,
and
was
so
very
much
afraid
to
be
caught
again
,
that
he
earnestly
fell
a
wishing
for
the
wings
of
a
Dove
,
whereby
to
be
able
to
fly
away
,
not
only
from
the
Injuries
,
but
from
the
Vanities
of
the
World
.
One
would
have
thought
that
such
a
Potentate
might
have
been
satisfied
with
the
World
,
who
had
its
Glories
at
his
Devotion
;
yet
even
Those
were
some
of
the
things
which
made
King
David
so
weary
of
it
;
And
drew
upon
him
That
Envy
,
with
those
malicious
Calumniators
,
which
made
his
Life
to
seem
long
,
and
his
Kingdom
tedious
:
Woe
is
me
(
saith
he
in
pity
to
himself
)
that
I
am
constrain'd
to
dwell
with
Mesech
,
and
to
have
mine
habitation
in
the
Tents
of
Kedar
.
So
when
Moses
was
but
a
youth
,
he
towred
up
like
an
Eagle
above
the
stratagems
of
the
Fowler
,
and
could
securely
look
down
with
an
holy
derision
upon
his
Nets
.
He
was
so
far
from
desiring
,
that
he
refused
to
be
a
Prince
.
So
far
from
courting
the
Top
of
Honour
,
as
to
have
turn'd
his
back
upon
it
,
when
strongly
courted
to
its
Acceptance
:
Choosing
rather
to
suffer
Affliction
with
the
People
of
God
,
than
to
injoy
the
Pleasures
of
Sin
for
a
Season
.
Such
Eagles
,
now
a
days
,
are
grown
a
rare
sort
of
Creatures
;
there
being
few
who
(
like
Moses
)
do
so
value
and
revere
the
reproach
of
Christ
,
as
to
esteem
it
greater
Riches
than
all
the
Treasures
Conscience
.
So
long
as
thou
dost
well
unto
thy self
,
men
will
speak
good
of
thee
,
Psal.
49.
18.
But
He
who
will
not
be
caught
in
the
Devil's
Net
,
and
flies
the
Favours
of
the
World
which
cannot
honestly
be
injoy'd
,
However
the
greatness
of
his
Soul
does
speak
him
no
less
than
a
lofty
Eagle
,
yet
he
shall
commonly
be
contemn'd
as
an
arrant
Goose.
But
this
should
teach
us
to
loath
the
World
so
much
the
more
,
and
the
wisdom
of
the
World
,
which
is
not
Earthy
only
,
and
Sensual
,
but
Devillish
too
,
§
17.
Secondly
let
us
consider
,
That
as
the
way
whereby
to
escape
the
glorious
Dangers
of
which
I
speak
,
is
to
sequester
our
Affections
from
the
Things
of
this
World
,
and
to
take
wing
towards
a
Better
;
so
,
that
our
Flight
may
be
the
higher
,
we
are
to
take
some
ready
Course
whereby
to
make
our selves
light
.
For
however
it
is
natural
for
Birds
to
fly
,
yet
the
most
they
can
do
is
but
to
flutter
,
if
they
are
laden
with
thick
Clay
;
a
Phrase
by
which
the
Prophet
Habakkuk
describeth
Mony
,
and
denounceth
a
Woe
to
them
that
take
up
Christ's
Cross
,
for
being
poor
,
that
Lazarus
was
carried
to
Abraham's
Bosom
,
yet
't
was
That
that
his
Poverty
dispos'd
him
for
.
And
St.
Peter
said
fitly
(
touching
Himself
and
his
Condisciples
,
)
Lo
we
have
left
All
,
and
followed
narrow
way
wherein
to
walk
,
and
a
very
strait
Gate
whereat
to
enter
.
So
that
the
Body
of
a
Christian
is
Load
enough
unto
the
Soul
;
and
therefore
many
more
Impediments
may
well
be
spar'd
.
Our
Bodies
(
saith
St.
Paul
)
are
but
Earthen
Vessels
;
but
Dust
and
Ashes
,
(
saith
Abraham
)
Gen.
20.
27.
And
sure
the
way
to
keep
our selves
unspotted
from
the
World
,
is
not
to
bury
our selves
alive
,
even
by
adding
Earth
to
Earth
,
Ashes
to
Ashes
,
Dust
to
Dust.
That
being
the
way
of
our
being
buried
,
not
in
sure
and
certain
Hope
,
but
in
sure
and
certain
Fear
of
a
Resurrection
.
For
when
the
Minions
of
this
World
who
are
dead
whilst
they
live
,
shall
(
by
the
just
Judgment
of
God
)
live
again
when
they
are
dead
too
,
and
shall
be
summon'd
out
of
their
Graves
,
as
Malefactors
out
of
a
Dungeon
;
they
will
say
to
the
Mountains
fall
on
us
,
and
to
the
Hills
,
cover
us
;
that
is
,
they
will
desire
to
be
once
more
buried
.
Now
to
prevent
so
sad
a
Rising
,
we
are
to
Rise
whilst
we
are
here
;
from
the
Death
(
I
mean
)
of
Sin
,
and
from
the
Grave
of
Carnality
.
And
that
we
may
rise
the
more
nimbly
,
we
must
be
Levis
Armaturae
;
must
not
lay
upon
our selves
too
great
a
load
of
thick
Clay
,
which
commonly
brings
with
it
another
load
,
whether
it
be
of
worldly
Cares
,
or
of
Carnal
Pleasures
.
Whatsoever
most
Christians
may
think
of
This
,
't
was
sadly
consider'd
by
many
Heathens
,
of
which
I
shall
but
instance
in
four
or
five
.
brave
Ambition
?
'T
was
his
Ambition
to
be
at
Liberty
,
not
to
give
Hostages
to
Fortune
,
to
live
a
life
disingaged
from
things
below
him
.
He
found
that
one
Tub
was
enough
to
lye
in
,
and
one
wooden
.
Dish
enough
to
drink
in
,
and
was
resolved
that
his
Housholdstuff
should
hold
proportion
with
his
House
.
Yea
even
That
he
thought
too
much
,
for
its
being
somewhat
more
than
was
strictly
needful
.
And
therefore
remarkable
Philosopher
,
because
I
know
him
very
much
censur'd
,
and
think
him
as
little
[
*
](A54843-e175600-b)
*
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arrian
.
Epict.
l.
3.
c.
22.
understood
.
For
that
which
is
taken
by
a
Proverb
to
be
the
Cynicalness
and
sowrness
,
was
thought
by
diverse
ancient
Authors
the
lovely
Nobleness
of
his
Temper
.
His
choice
of
Poverty
was
the
result
of
his
very
deep
Knowledge
,
and
Contemplation
.
Nature
and
Industry
had
both
conspir'd
to
his
Perfections
;
of
which
it
was
not
the
least
,
that
he
knew
the
whole
World
,
and
always
had
it
under
his
Feet
too
;
as
having
weigh'd
it
in
a
Ballance
,
and
found
its
lightness
.
He
Ariani
Epictetum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
à
capite
ad
calcem
istius
Dissertationis
.
Etiam
apud
Senec
.
de
Tranquil
.
animi
c.
7.
had
been
sued
to
,
and
courted
,
by
the
Great
Potentates
of
the
Earth
,
whose
Prosperities
stoop't
down
to
receive
the
Honour
of
his
Acceptance
.
But
what
Solomon
,
out
of
his
Wisdom
,
both
infused
,
and
acquired
,
(
acquir'd
both
by
joious
and
sad
experience
,
)
the
same
Diogenes
concluded
,
(
I
shall
not
dare
to
say
how
,
)
That
All
is
vanity
under
the
Sun
.
Now
we
all
know
that
Vanity
is
of
extremely
little
weight
,
if
put
in
the
Ballance
of
Diseretion
;
and
in
the
Ballance
of
the
Sanctuary
,
of
none
at
all
.
Nay
the
Psalmist
concludes
,
that
Man
himself
is
but
Vanity
,
who
yet
is
very
much
the
noblest
of
any
Creature
under
the
Sun
.
And
sure
if
every
man
is
Vanity
,
and
the
greater
he
is
,
the
greater
Vanity
,
and
Vexation
of
Spirit
;
how
could
Godfrey
Duke
of
Bulloin
have
done
more
prudently
for
himself
,
than
in
refusing
to
accept
a
Crown
of
Gold
,
where
Christ
Himself
wore
one
of
Thorns
?
or
why
should
any
of
Christ's
Followers
buy
the
Friendship
of
a
Prince
,
when
Xenocrates
an
Heathen
would
Val.
Max.
l.
4.
c.
3.
not
deign
to
sell
His
,
no
not
to
Alexander
Himself
who
would
fain
have
bought
it
?
Why
should
a
Christian
affect
Dominion
,
when
[
*
](A54843-e176250-b)
*
Rubori
non
fuit
,
eburneo
scipione
deposito
,
agrestem
stivam
aratri
repetere
.
Id.
ib.
c.
4.
Cic.
Offic.
l.
3.
Atilius
an
Heathen
made
choice
to
leave
it
?
why
should
one
of
Christ's
Disciples
court
and
covet
That
Plenty
,
which
was
despis'd
by
Fabricius
,
an
arrant
Heathen
?
Why
should
a
Christian
set
his
Heart
upon
the
getting
and
leaving
a
vast
Revenue
to
his
Posterity
,
when
the
Heathen
man
Socrates
thought
it
a
Charity
to
his
Children
,
to
leave
them
none
?
Not
that
he
thought
it
a
Breach
of
Charity
,
to
make
Provision
for
his
Family
;
but
that
he
durst
not
betray
them
to
great
Temptations
.
As
He
himself
had
refused
half
the
Kingdom
of
Samos
when
offer'd
to
him
,
so
was
he
willing
that
his
Children
should
inherit
his
Temper
,
and
Frame
of
Mind
.
He
knew
the
Providence
of
God
was
the
surest
Patrimony
;
And
had
been
taught
by
his
experience
,
that
Friends
well
got
were
the
next
great
Treasure
.
'T
was
his
Duty
,
as
a
Father
,
to
leave
his
Children
very
well
,
and
by
consequence
in
a
condition
(
not
the
richest
,
but
)
the
most
suitable
,
and
safest
for
them
;
and
therefore
under
a
Necessity
of
taking
pains
.
Conceiving
it
infinitely
difficult
for
any
man
to
live
a
strict
and
a
vertuous
life
,
who
is
not
bless'd
with
some
Calling
wherein
to
labour
.
Ask't
he
was
indeed
by
Xenophon
,
and
other
Friends
,
why
of
so
many
great
Offers
he
would
not
accept
at
least
of
some
;
if
not
in
his
own
,
yet
in
his
Childrens
consideration
.
But
still
He
answer'd
,
[
[
*
](A54843-e176770-b)
*
Objicienti
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
respondet
Socrates
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Socrat.
Epist.
2.
ex
Edit.
Leon.
Allat
.
p.
15
,
16
,
17
,
&c.
Confer
Arrian
.
Epict.
l.
3.
c.
ult.
p.
433.
If
they
live
as
they
ought
,
they
cannot
want
Blessings
;
and
if
they
live
otherwise
,
I
cannot
wish
that
they
may
have
them
.
If
they
are
dutiful
to
their
God
,
they
will
find
him
an
indulgent
and
loving
Father
.
And
if
they
rebel
against
their
Maker
,
what
have
I
to
do
with
them
?
]
Now
consider
how
these
Heathens
who
liv'd
before
Christ
,
had
more
of
Christian
Self-denyal
,
than
most
of
Them
that
come
after
.
They
were
many
of
them
plac'd
upon
exceeding
high
Mountains
;
shew'd
the
Kingdoms
of
the
Earth
,
and
the
glory
of
them
;
Yea
though
they
were
proffer'd
those
Injoyments
,
and
strongly
tempted
to
accept
them
;
yet
so
great
was
their
courage
,
they
did
not
yield
.
Men
,
who
if
they
are
not
fit
for
our
imitation
,
are
fit
to
shame
us
at
least
for
our
imitating
no
more
of
the
Life
of
Christ
.
Who
,
as
it
were
in
opposition
to
this
Temptation
of
the
Devil
,
drawn
from
the
Kingdoms
of
the
Earth
,
and
the
Glory
of
them
,
made
choice
of
[
*
](A54843-e177020-b)
*
Matth.
8.
20.
Poverty
and
Despisedness
for
his
external
Qualifications
.
For
though
,
by
reason
of
his
Divinity
,
he
could
not
possibly
be
obnoxious
to
the
unworthiness
of
Sin
,
yet
by
reason
of
his
Humanity
,
he
was
capable
of
suffering
the
most
unworthy
Solicitations
.
And
even
those
Solicitations
disturb'd
his
Ease
,
although
they
had
not
the
power
to
hurt
his
Safety
.
Something
therefore
there
was
in
it
for
our
Edification
,
That
when
it
pleased
the
God
of
Heaven
to
take
upon
him
our
Nature
,
who
had
it
in
his
own
choice
,
both
of
whom
he
would
be
born
,
and
in
what
Quality
he
would
live
,
He
did
not
choose
the
greatest
,
but
rather
the
meanest
and
the
most
abject
of
all
Conditions
.
Now
whoever
he
is
that
chooseth
,
(
be
he
wise
,
or
foolish
,
)
ever
chooseth
what
is
Best
,
either
really
,
or
in
shew
;
either
best
in
it self
,
or
best
to
his
imagination
.
From
whence
it
follows
that
our
Saviour
,
being
the
Wisdom
of
the
Father
,
(
as
God
the
Son
,
)
could
not
choose
but
choose
wisely
,
and
what
was
really
the
best
,
when
he
made
choice
to
be
so
meanly
both
born
,
and
bred
.
As
for
his
Birth
,
sure
a
Carpenter's
Spouse
was
a
very
mean
Parent
;
The
Stable
of
an
Inn
was
an
exceeding
mean
Place
;
wherein
an
Oxe
and
an
Ass
were
as
mean
Attendants
.
And
then
for
his
Breeding
,
It
was
in
Galilee
,
yea
in
Nazareth
,
the
meanest
part
of
all
Palestine
;
In
the
House
of
Goodman
Ioseph
,
one
of
the
meanest
men
of
Nazareth
;
And
in
the
way
of
a
Carpenter
,
as
mean
a
Trade
as
could
well
be
chosen
.
Our
Saviour
shall
not
choose
for
us
,
if
he
chooses
no
better
for
Himself
,
(
will
the
men
of
this
World
be
apt
to
say
.
)
We
would
choose
(
had
we
our
choice
)
to
be
born
of
Princes
;
to
be
bred
in
stately
Palaces
,
and
brought
up
at
Court
.
None
should
be
greater
,
if
we
could
help
it
,
nor
any
richer
than
our selves
.
We
would
choose
the
very
Things
,
wherewith
the
Devil
here
tempted
Christ
,
All
the
Kingdoms
of
the
Earth
,
and
the
Glory
of
them
.
Would
not
be
so
poorly
spirited
,
as
to
refuse
a
frank
offer
for
want
of
a
little
Complaisance
,
an
act
of
Worship
,
and
Veneration
.
A
Beast
indeed
will
rest
contented
,
when
his
Belly
is
full
;
and
looks
no
higher
,
when
he
is
Empty
,
than
to
That
which
grows
up
from
the
Ground
he
treads
on
.
But
Man
is
made
of
another
Metal
,
and
He
is
scarce
fit
to
live
who
has
no
Ambition
,
but
sits
him
down
(
like
a
Beast
)
completely
satisfied
with
a
sufficience
.
Conscience
and
Contentment
are
fit
for
persecuted
Churchmen
,
(
or
well-bred
Quakers
,
)
or
else
for
men
whose
Wits
are
lost
in
their
Studies
,
and
whose
overmuch
Learning
has
made
them
as
mad
as
any
Paul
;
a
Man
who
talks
of
Contentment
in
All
Conditions
;
and
would
have
us
look
no
farther
(
as
to
the
Goods
of
this
World
)
than
Food
and
Rayment
.
Is
it
not
Pity
that
such
as
These
should
be
the
Reasonings
of
the
Followers
and
Friends
of
Christ
,
who
followed
the
things
which
They
eschew
,
and
eschewed
those
things
which
They
contend
for
?
His
choice
(
I
say
)
was
to
be
poorer
,
and
more
despised
than
other
men
.
And
because
,
being
a
Man
,
he
was
to
be
of
some
Calling
,
he
pitch'd
on
That
that
was
lyable
to
least
Temptations
;
and
so
was
registred
at
Nazareth
,
not
in
the
Quality
of
a
Freeholder
,
but
of
an
Handicraft-Man
.
He
was
but
Faber
Lignarius
,
a
Wooden
Smith
.
Had
he
been
a
Freeholder
,
he
had
had
(
though
not
a
Kingdom
,
yet
)
a
small
Pittance
of
this
World
.
He
might
have
trod
his
own
Ground
,
and
have
breath'd
his
own
Air
,
and
have
eaten
his
own
Bread
,
without
depending
upon
the
Charity
of
any
other
man's
hands
,
or
on
the
Labour
of
his
own
.
But
he
was
on
the
contrary
so
poor
and
destitute
,
that
he
had
neither
Food
,
nor
Rayment
,
but
what
he
earn'd
,
or
had
given
him
,
or
got
by
Miracle
.
As
long
as
from
his
Twelfth
to
his
Thirtieth
year
of
Age
,
diverse
Fathers
are
of
opinion
,
that
he
wrought
for
his
Living
in
his
Father
in
Law
's
Shop
.
Nor
is
there
any
Church-Writer
who
gives
another
Accompt
of
him
.
And
from
thence
until
his
Death
he
obtain'd
his
Bread
,
either
by
Teaching
,
as
a
Prophet
,
or
doing
good
,
as
a
Physician
;
Both
gratuitously
,
and
freely
,
§
18.
Let
us
consider
,
in
the
Third
place
,
how
God
and
Satan
are
two
Competitors
for
our
choice
.
Satan
tempts
us
to
joyn
with
Him
,
in
his
Attempts
against
God
;
God
solicits
us
on
the
contrary
,
to
side
with
Him
against
Satan
.
Satan
tempts
us
to
Rebellion
,
with
the
Things
that
are
seen
,
which
are
but
Temporal
;
God
solicits
us
to
Obedience
,
with
the
Things
that
are
not
seen
,
which
are
Eternal
.
Satan's
Proposals
are
to
the
Flesh
;
God's
especially
to
the
Spirit
.
Satan
takes
us
up
to
an
exceeding
high
Mountain
,
and
discovers
to
us
from
thence
,
all
the
Kingdoms
of
the
Earth
,
and
the
Glory
of
them
;
God
,
on
the
other
side
,
takes
us
up
to
Mount
Sion
,
or
at
least
takes
us
down
to
the
Valley
of
Achor
,
and
discovers
to
us
from
thence
,
the
Kingdom
of
Heaven
,
and
Glory
of
it
,
and
saith
to
us
in
effect
,
(
as
the
Devil
to
Christ
,
)
All
This
will
I
give
you
,
if
falling
down
ye
will
worship
me
.
Now
it
remains
that
we
consider
,
to
which
Proposal
of
the
two
our
Affections
and
Appetites
have
the
most
reason
to
incline
.
Let
's
put
them
Both
into
the
Scales
,
and
then
choose
That
that
shall
weigh
the
heaviest
.
As
for
the
Things
of
this
present
World
,
the
best
we
can
say
of
them
is
This
,
They
all
are
to
perish
in
the
using
.
The
World
it self
is
but
a
Thing
,
whose
Fashion
passeth
away
.
But
't
is
the
saddest
consideration
,
that
the
World
's
Good
things
are
much
more
dangerous
than
they
are
frail
.
It
being
a
Duty
extremely
difficult
,
to
use
this
World
as
not
abusing
it
;
And
yet
if
we
omit
to
perform
this
Duty
,
The
richest
Possessions
upon
Earth
will
but
serve
to
purchase
for
us
the
largest
Interest
in
Hell
.
So
that
the
Devil's
Liberality
amounts
to
This
only
,
That
if
we
will
but
Idolize
him
,
he
will
give
us
whatsoever
may
do
us
Harm
.
He
will
supply
us
with
the
means
of
being
damn'd
so
much
the
deeper
.
Was
it
(
think
we
)
for
nothing
,
or
a
thing
by
meer
chance
,
that
as
our
Saviour
chose
Poverty
(
rather
than
Plenty
)
for
himself
,
so
he
chose
such
as
were
poor
,
(
as
well
in
Fortune
,
as
in
Spirit
,
)
to
be
inrich'd
by
his
Grace
,
and
made
Inheritors
of
his
Kingdom
?
Was
there
not
(
think
we
)
something
in
it
,
that
the
Primitive
Excellency
consisted
in
selling
all
that
they
had
,
and
laying
it
down
at
the
Apostles
Feet
?
The
least
we
can
gather
from
it
is
This
,
(
And
be
it
spoken
as
impartially
to
the
due
comfort
of
the
Poor
,
as
to
the
needful
Humiliation
of
such
amongst
us
as
are
Rich
,
)
That
Poverty
,
though
it
is
not
exempt
from
All
,
is
yet
obnoxious
unto
fewer
,
and
lesser
Dangers
.
For
Riches
commonly
do
inable
us
to
do
things
to
be
repented
;
whereas
Poverty
helps
to
fit
us
to
repent
of
things
done
.
Indeed
't
is
best
of
the
two
,
to
have
Food
convenient
,
(
as
Agur
words
it
;
)
to
be
in
such
a
mediocrity
'twixt
Poverty
,
and
Plenty
,
as
not
to
be
pinched
with
the
former
,
nor
too
much
loaded
with
the
later
.
Agur
prayed
against
Both
;
but
for
different
reasons
.
He
prayed
against
Poverty
,
as
apt
to
make
him
turn
Thief
;
But
he
prayed
against
Riches
,
as
apt
to
make
him
turn
Atheist
.
Now
by
how
much
it
is
worse
to
be
an
Atheist
,
than
a
Thief
,
by
so
much
Riches
should
make
a
sadder
,
and
a
more
formidable
Condition
.
And
't
was
perhaps
for
this
reason
,
(
amongst
some
others
,
)
that
the
most
Learned
of
all
our
Kings
thought
Him
the
happiest
man
in
England
,
who
by
his
Quality
and
Estate
had
a
middle
Station
,
betwixt
an
High
Constable
,
and
a
Iustice
of
Peace
.
For
such
a
man
is
neither
held
to
be
Poor
nor
Rich.
He
has
not
the
Indigence
of
the
one
,
nor
the
Vexation
of
the
other
.
Is
freer
from
Contempt
,
and
from
Envy
too
.
Has
weaker
Temptations
,
and
fewer
Troubles
.
This
is
to
be
fed
with
Food
convenient
.
And
This
is
the
Condition
which
Agur
pray'd
for
.
But
that
Scarceness
in
it self
is
safer
for
us
(
of
the
two
)
than
Superfluity
,
we
may
infer
from
That
Method
which
the
Devil
here
used
against
our
Saviour
:
who
,
according
as
his
Prosperities
did
fall
,
or
rise
,
did
ever
find
his
Temptations
to
ebb
,
or
flow
.
And
we
know
the
lowest
ebb
can
but
leave
us
dry
,
whereas
the
Tyde
of
Prosperity
is
apt
to
drown
us
.
So
frail
,
and
so
worthless
,
yea
and
so
dangerous
are
the
Things
,
by
which
the
Rival
of
our
Maker
most
strongly
tempts
us
.
Weigh
we
next
the
Good
Things
,
not
only
of
This
,
but
a
better
World
,
wherewith
the
God
who
may
despise
,
vouchsafes
to
court
us
.
He
does
not
only
court
us
with
the
Promise
of
a
Deliverance
,
from
a
Bottomless
Lake
of
Fire
and
Brimstone
,
where
the
Worm
dyeth
not
,
and
where
the
Fire
is
not
quenched
;
Nor
seek
to
win
us
only
by
Promises
of
a
Crown
immarcescible
,
of
Ioys
unspeakable
,
and
endless
,
such
as
our
Hearts
cannot
hold
,
nor
our
Tongues
utter
,
nor
our
Reasons
comprehend
,
nor
our
Fansies
reach
;
But
farther
obliges
and
indears
us
with
a
world
of
Bounties
whilst
we
are
Here.
For
Every
man
in
the
World
has
all
the
World
in
Epitome
;
and
that
not
only
as
to
the
sight
,
but
injoyment
also
,
until
he
forfeits
his
Birthright
by
the
High
Treason
of
his
Debauches
.
Till
then
(
I
say
)
he
has
a
world
,
both
to
possess
,
and
to
injoy
,
not
only
within
,
but
without
him
also
.
The
world
within
him
is
so
evident
,
and
so
very
much
resembling
the
world
without
him
,
(
far
beyond
what
the
Romans
had
made
its
Hieroglyphick
,
or
Embleme
,
)
that
there
is
hardly
any
thing
namable
,
either
in
Heaven
,
or
in
Earth
,
to
which
there
is
not
something
analogous
,
either
in
the
Body
,
or
Soul
of
Man
.
The
Truth
of
which
saying
will
soon
appear
,
to
whosoever
will
take
the
pains
(
as
Augustine
Mascardus
has
somewhere
done
)
to
draw
a
Parallel
of
Particulars
.
And
then
for
the
world
without
his
Person
,
't
is
plain
that
That
is
within
his
Power
.
For
all
the
Earth
is
his
walk
,
if
he
please
to
use
it
.
He
has
Regions
of
Air
wherein
to
Breathe
:
Many
Rivers
of
Water
to
quench
his
Thirst
:
And
an
Element
of
Fire
to
keep
him
warm
.
So
that
if
he
has
an
House
which
will
but
hold
him
,
and
Meat
as
much
as
he
can
hold
,
and
as
much
Rayment
as
he
can
carry
,
he
has
certainly
as
much
as
a
man
undebauch't
knows
what
to
do
with
;
and
what
a
madness
is
it
for
him
to
covet
more
?
For
how
much
worse
than
a
Brutality
must
we
needs
have
exchanged
our
human
Nature
,
when
nothing
can
please
us
but
what
's
forbidden
?
and
when
nothing
is
forbidden
,
but
what
't
will
mischief
us
to
injoy
?
How
many
Pleasures
and
Recreations
has
God
been
bountifully
pleas'd
to
make
lawful
for
us
?
freely
giving
us
the
Liberty
,
to
choose
as
much
as
will
do
us
good
?
Musick
is
allow'd
us
to
please
our
Ears
;
Perfumes
to
gratifie
our
Smelling
;
the
beautiful
Structure
of
the
Universe
to
feed
our
Eyes
with
Admiration
.
Rich
Variety
of
Meats
to
treat
our
Palates
with
,
when
we
are
hungry
;
the
most
desirable
Felicity
of
quenching
our
Thirst
,
when
we
are
dry
;
the
great
and
innocent
Sensuality
of
warming
our Selves
when
we
are
cold
.
And
seeing
the
old
Rule
in
Logick
is
indisputably
True
,
That
the
whole
Nature
of
every
Species
is
in
each
single
Individual
:
God
has
made
it
both
a
needless
and
sensless
Thing
,
for
any
man
to
covet
his
Neighbour's
Wife
,
by
having
graciously
allow'd
him
the
happy
Society
of
his
own
.
Now
since
Every
man
in
particular
does
as
really
injoy
the
whole
Influence
of
the
Heavens
,
as
if
It
were
shed
upon
Him
alone
,
in
so
much
that
his
injoyment
of
Heat
and
Light
would
be
no
greater
,
in
case
he
were
Monarch
of
all
the
world
;
Can
it
be
other
than
an
irrational
and
an
absurd
kind
of
wickedness
,
if
,
whilst
we
lawfully
injoy
the
whole
benefit
of
the
Sun
,
we
shall
esteem
it
a
want
of
Happiness
,
that
another
man
injoys
it
as
well
as
we
?
if
,
whilst
our
own
Cisterns
are
running
over
,
we
shall
not
be
able
to
be
satisfied
,
unless
with
stoln
Waters
?
Is
there
nothing
will
stay
our
Stomachs
,
but
the
Bread
of
Dishonesty
?
Will
nothing
content
us
throughout
our
Iourney
,
(
for
which
God
has
given
us
so
plain
an
High-way
wherein
to
walk
,
)
but
the
removing
of
signal
Land-Marks
,
and
the
breaking
up
of
Hedges
,
and
leaping
over
God's
Mounds
?
and
this
at
a
time
whilst
we
are
told
,
that
as
our
Iourney
is
long
,
so
our
Time
is
little
,
and
yet
Eternity
depends
on
the
usage
of
it
?
Must
we
needs
be
still
coveting
another's
House
,
another's
Land
,
another's
Servant
,
another's
Wife
,
or
somewhat
else
which
is
anothers
,
and
that
at
the
Instant
of
our
abounding
in
two
whole
worlds
which
are
our
own
?
No
,
let
us
rather
bespeak
our
Tempter
,
as
Ioseph
did
his
kind
Mistress
,
How
can
we
do
so
great
a
wickedness
?
which
way
shall
jealous
man
,
or
a
cruel
Master
,
Ioseph
might
have
done
much
,
at
the
frequent
Intreaties
of
a
Mistress
.
But
He
,
considering
how
his
Master
had
withheld
nothing
from
him
,
besides
his
Wife
,
and
intrusted
him
too
with
Her
,
as
well
as
with
his
whole
Substance
,
could
not
in
Gratitude
to
his
Master
accept
the
Favour
of
his
Mistress
.
He
could
not
sin
against
so
manifold
and
great
a
Trust.
So
,
if
God
had
been
a
Wilderness
to
any
of
us
,
tyed
us
up
from
All
Comforts
,
or
left
but
few
things
lawful
for
us
,
we
might
then
have
sin'd
against
him
with
more
excuse
.
But
considering
his
Bounty
,
and
Goodness
towards
us
,
his
leaving
it
in
our
power
to
pick
and
choose
our
Contentments
in
great
Variety
,
and
his
withholding
nothing
from
us
,
but
what
will
hurt
us
in
the
Possession
;
we
ought
to
stir
up
his
Grace
,
as
well
as
our
own
good
Nature
in
us
,
to
an
effectual
Resistance
of
the
most
powerful
Temptations
,
which
shall
at
any
time
indeavour
to
debauch
us
into
Rebellion
;
and
say
with
Ioseph
,
How
can
we
do
so
great
a
wickedness
against
a
Deity
so
obliging
?
How
can
we
possibly
be
so
ingrateful
?
§
19.
Having
therefore
briefly
weigh'd
the
Rival-objects
of
our
choice
;
and
seen
the
very
vast
Difference
between
the
Things
of
this
praesent
,
and
future
world
;
yea
between
the
same
Things
of
this
present
world
,
as
they
are
differently
offer'd
,
by
God
,
and
Satan
;
by
God
on
the
one
side
,
as
they
are
sanctified
into
Blessings
;
and
on
the
other
side
by
Satan
,
as
they
are
turn'd
into
a
Curse
;
by
God
,
as
of
Right
,
and
by
Satan
,
as
of
Sufferance
;
by
God
in
such
a
Measure
,
as
has
a
Tendency
to
our
Good
,
and
by
Satan
in
such
an
extravagance
,
as
is
in
order
to
our
undoing
;
by
God
,
to
satisfie
our
Appetites
,
and
by
Satan
,
to
inlarge
them
;
by
God
,
as
obligations
to
Love
and
Gratitude
,
and
by
Satan
,
as
excitements
to
Pride
and
Luxury
;
By
God
,
as
Directives
to
the
great
End
of
our
Creation
,
and
by
Satan
,
as
Amusements
to
keep
us
from
it
;
we
cannot
take
a
better
course
,
when
Satan
tempts
us
(
as
he
did
Christ
)
with
the
Greatness
of
the
World
,
and
the
Glory
of
it
,
than
to
reflect
upon
our
Solemn
Baptismal
Vow
,
and
by
consequence
to
fight
against
the
Prince
of
this
World
,
and
utterly
to
forsake
its
Pomps
and
Vanities
;
Not
to
walk
according
to
the
Course
of
this
world
;
to
fear
its
Friendship
;
to
hate
its
Wisdom
;
to
suspect
its
Power
,
and
to
scorn
its
Glory
;
to
crucifie
the
world
unto
our selves
,
and
our selves
unto
the
world
;
to
keep
our selves
unspotted
and
undefiled
from
the
world
;
And
,
whilst
our
vile
Bodies
are
here
on
Earth
,
to
have
our
Conversations
at
least
in
Heaven
.
§
20.
These
are
the
Lessons
we
are
to
learn
,
from
the
First
observable
in
the
Text
,
and
such
as
prompt
me
to
proceed
to
the
consideration
of
the
Second
.
For
of
the
many
and
cogent
Arguments
whereby
to
make
our selves
think
meanly
of
the
Things
which
we
admire
,
This
is
none
of
the
least
,
That
they
are
not
only
in
God's
Gift
,
(
by
a
natural
Right
,
)
But
many
times
(
by
His
leave
)
in
the
Devil
's
also
.
For
thus
rnn
the
words
of
The
next
Particular
in
the
Division
,
That
all
the
Goods
of
This
world
,
however
at
once
,
)
in
the
Devil's
Proffer
,
and
Disposal
.
First
I
must
evidence
that
so
it
Is.
Next
I
must
guess
at
the
Reasons
why
.
And
last
of
all
I
must
proceed
,
to
shew
the
manifold
Advantage
and
Use
of
Both.
§
1.
That
so
it
is
may
be
evinced
more
[
*
](A54843-e182230-b)
*
John
12.
31.
&
Ch.
16.
V.
11.
Eph.
6.
12.
2
Cor.
4.
4.
The
Prince
of
this
World
,
St.
Paul
the
Ruler
,
and
the
God
too
,
)
that
the
Devil
in
one
sense
said
not
amiss
unto
our
Saviour
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
power
of
this
world
is
deliver'd
to
me
,
as
That
does
signifie
by
an
Hebraism
,
that
God
does
suffer
or
permit
him
to
rob
the
Innocent
,
and
to
heap
Riches
upon
the
Guilty
,
and
so
to
dispose
of
whole
Kingdoms
to
the
Sons
of
Violence
and
Oppression
,
who
call
their
strength
the
Law
of
Iustice
.
little
Truth
with
the
greatest
falshood
to
be
imagin'd
.
For
if
he
means
that
God
Almighty
has
put
the
world
into
his
hands
,
and
intrusted
him
,
(
as
a
Deputy
)
to
pass
a
Right
of
Possession
on
whom
He
pleaseth
,
there
is
nothing
more
false
than
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
(
which
will
be
made
to
appear
in
its
proper
place
.
)
But
if
his
meaning
is
only
This
,
That
God
is
pleas'd
to
let
him
alone
in
his
Course
of
wickedness
for
a
Time
,
and
permits
him
to
be
mischievous
as
far
as
his
Fetters
and
Chain
will
reach
,
nothing
is
truer
than
That
Assertion
from
the
Father
of
Lyes
.
And
nothing
can
shew
its
Truth
better
,
than
such
a
Scriptural
Example
as
That
of
Iob.
§
2.
He
(
we
know
)
was
a
perfect
,
and
upright
fearing
God
,
and
eschewing
Evil.
As
to
the
purity
of
his
Life
,
he
had
not
his
Equal
in
all
the
Earth
.
In
so
much
Devil's
Power
.
For
no
sooner
had
Satan
said
,
Put
forth
thine
Hand
now
,
and
touch
all
he
hath
,
And
he
will
curse
thee
to
thy
face
;
but
God
return'd
him
this
Answer
,
All
that
he
hath
is
in
thy
Power
:
only
upon
Himself
do
not
put
thine
Hand
forth
.
'T
is
plain
the
Devil
is
God's
Pris'ner
;
for
there
we
have
the
length
of
the
Chain
that
holds
him
.
It
did
not
reach
to
Iob's
Person
,
but
only
to
his
Possessions
.
And
to
Them
so
universally
,
that
the
Devil
dispos'd
of
All
to
his
prime
Instruments
upon
Earth
;
The
Sabaeans
,
the
Chaldaeans
,
the
Fire
,
and
the
Whirlwind
.
He
sent
his
Journey-men
,
the
Sabaeans
,
to
plunder
Iob
of
his
Oxen
,
to
take
his
Servants
with
the
edge
of
the
Sword
.
Employed
the
Wind
out
of
the
Wilderness
,
which
blew
down
the
House
(
wherein
they
were
met
)
upon
their
Heads
.
After
This
the
bassl'd
Tempter
was
thus
insulted
over
by
God
;
Hast
thou
consider'd
my
Servant
Job
,
who
holdeth
fast
his
Integrity
,
although
thou
movedst
me
against
him
to
swallow
him
up
without
a
Cause
?
Satan
therefore
ask't
Sufferance
Cap
a
Pe
too
,
from
Head
to
Foot
.
His
chain
,
Iob's
All
,
besides
his
Person
.
In
so
much
that
of
the
Richest
,
he
became
the
very
Poorest
of
all
the
People
:
For
't
is
a
Proverb
,
and
an
Hyperbole
,
to
say
a
man
is
as
poor
as
Iob.
But
now
the
Chain
is
made
longer
by
one
considerable
Link
.
For
having
nothing
left
to
him
,
except
a
Body
and
a
Soul
,
and
(
what
was
much
worse
than
nothing
)
a
vexing
Wife
,
(
a
Wife
whom
the
Devil
had
leave
enough
to
take
from
him
,
but
would
not
use
it
,
)
now
at
last
his
Body
too
is
in
the
power
of
the
Destroyer
,
who
disposed
of
his
Flesh
to
the
very
Bone
;
Nor
is
there
any
thing
exempted
,
besides
his
Soul
.
§
3.
Thus
we
see
by
Example
,
how
great
a
stroak
the
Devil
carrys
,
(
by
God's
long
Sufferance
,
and
Permission
,
)
in
the
outward
management
of
the
World
.
That
is
to
say
,
in
the
Disposal
of
all
Those
Things
,
which
do
pass
amongst
men
for
great
and
glorious
.
How
was
Satan
permitted
to
harden
Pharaoh
,
to
inrage
Sennacherib
,
to
excite
Nebuchadnezzar
,
against
the
Israel
of
God
?
and
to
dispose
of
all
they
had
,
according
to
his
own
Lust
?
Should
I
produce
as
many
Examples
as
are
producible
out
of
Scripture
,
and
dwell
on
each
as
I
have
done
in
the
Case
of
Iob
,
I
should
be
in
some
danger
of
being
Endless
.
It
shall
therefore
suffice
me
to
say
in
brief
,
That
whensoever
one
man
invades
another
man's
Right
,
or
whensoever
one
Nation
usurps
Dominion
over
another
,
against
that
Precept
of
God
and
Nature
writ
in
every
man's
Heart
,
[
What
thou
▪
wouldest
that
no
man
should
do
to
thee
,
do
Thou
to
no
man
,
]
or
against
those
other
Precepts
,
Thou
shalt
not
steal
,
Thou
shalt
not
covet
,
Thou
shalt
not
covet
thy
Neighbour's
House
,
(
much
less
his
House
with
all
his
Land
too
,
)
nay
Thou
shalt
not
covet
any
thing
(
much
less
All
)
that
is
thy
Neighbours
;
't
is
not
God
,
but
the
Devil
,
who
is
the
Author
of
That
Injustice
.
God
does
patiently
permit
,
and
invisibly
over-rule
,
and
wisely
order
such
Perpetrations
,
to
many
most
worthy
and
righteous
Ends
,
which
in
part
we
well
know
,
and
in
part
we
know
not
,
(
touching
which
I
shall
speak
in
their
proper
place
;
)
But
still
the
Robberies
and
Invasions
are
the
Contrivances
of
the
Devil
.
Now
in
every
such
Invasion
there
are
two
Parties
tempted
;
one
with
loss
,
and
another
with
Acquisition
.
They
that
suffer
the
Injustice
are
strongly
tempted
with
Affliction
;
And
They
that
do
it
are
tempted
worse
,
because
with
the
Bait
of
a
Prosperity
which
in
such
case
is
irresistible
.
The
Devil
trys
with
one
Action
to
murder
two
Souls
at
once
.
Two
at
once
,
in
case
the
Robbery
does
only
lye
betwixt
Man
and
Man
.
But
many
Thousands
of
them
at
once
,
when
betwixt
the
two
Parts
of
an
Armed
Nation
.
For
then
the
Devil
at
the
same
time
provokes
the
stronger
Party
to
Pride
,
as
well
as
the
weaker
to
Impatience
;
The
Injurious
side
to
Insolence
,
and
the
oppressed
to
Despair
.
This
I
take
to
be
the
Reason
,
why
when
the
Devil
will
do
a
Mischief
of
most
considerable
Importance
,
he
does
not
content
himself
with
Brutish
or
Inanimate
Instruments
;
but
rather
prefers
the
use
of
such
,
as
ought
to
be
rational
,
and
religious
,
and
so
are
to
render
a
sad
Accompt
of
what
is
done
in
the
Body
;
That
by
dashing
many
Thousands
(
as
when
whole
Armies
meet
)
against
each
other
,
and
getting
Victory
for
the
Oppressors
,
he
may
(
in
one
kind
or
other
)
destroy
them
All.
To
wit
the
Bodies
of
some
,
and
the
Souls
of
others
.
Had
the
Devil
(
for
Example
)
infested
Iob
with
nothing
worse
than
the
Fire
,
and
Whirlwind
,
or
only
tormented
his
Flesh
with
Byles
,
he
had
in
vain
spread
his
Net
to
catch
no
more
than
one
Bird
,
(
for
though
Iob
was
a
[
*
](A54843-e184310-b)
*
Job
2.
3.
Phoenix
,
he
was
but
one
;
)
Had
fought
to
plunder
Iob
alone
of
his
Faith
and
Patience
.
Whereas
by
stirring
up
the
Sabaeans
and
the
Chaldaeans
to
do
him
Mischief
,
he
cunningly
caught
at
one
Draught
as
great
a
Multitude
of
Souls
,
as
he
had
prosperously
employ'd
in
so
foul
a
Riot
.
§
4.
Now
't
is
plain
by
this
Instance
of
Satan's
Power
to
take
away
,
He
has
a
power
to
bestow
too
,
by
God's
permission
;
and
that
in
order
to
an
end
,
not
as
bad
only
,
but
worse
,
propos'd
by
Satan
unto
Himself
.
For
when
he
takes
from
the
Innocent
,
how
liberal
is
he
to
the
Guilty
?
It
may
be
said
of
his
Instruments
,
They
do
not
always
serve
him
for
naught
.
He
often
caresses
them
whilst
they
are
here
,
that
so
hereafter
he
may
have
liberty
to
glut
his
Malice
on
them
the
more
.
What
he
snatches
(
as
't
were
with
one
hand
)
from
the
Innocent
Party
,
he
commonly
gives
(
as
with
the
other
)
to
the
Kennel
of
Robbers
whom
He
employs
.
Look
what
Camels
and
other
Cattle
he
deprived
Iob
of
,
he
did
confer
at
the
same
Instant
on
Such
as
drove
them
out
of
his
Fields
.
And
thus
I
hope
my
Proposition
is
clear
from
Scripture
.
§
5.
Secondly
from
Reason
't
will
be
as
easy
to
evince
it
.
For
if
the
Goods
of
this
world
were
not
suffer'd
by
God
to
be
disposed
of
by
the
Devil
,
our
Leviathan
would
have
had
reason
for
his
Denial
of
any
Difference
'twixt
Right
and
Wrong
.
If
God
alone
does
still
dispose
of
all
Possessions
under
the
Sun
,
(
as
prosperous
Rebels
and
Usurpers
are
wont
to
urge
,
)
and
the
Devil
of
none
at
all
by
God's
permission
,
All
things
then
must
needs
be
right
,
except
the
Laws
and
the
Statutes
which
forbid
men
to
steal
upon
pain
of
Death
.
They
would
not
only
be
irrational
,
but
cruel
things
.
For
why
should
any
man
be
censur'd
,
(
much
less
certainly
should
he
be
punish't
,
)
for
taking
That
which
God
gives
him
?
Shall
not
God
,
without
offence
,
dispose
of
things
as
He
pleaseth
?
why
then
are
we
so
wicked
,
so
void
of
all
Ingenuity
,
as
to
prosecute
a
Man
who
is
call'd
a
Thief
,
in
case
he
breaks
up
our
Houses
,
takes
our
Cash
out
of
our
Coffers
,
drives
our
Cattle
out
of
our
Grounds
,
or
carries
our
Corn
out
of
our
Barns
,
if
God
has
made
him
His
Messenger
,
and
(
by
his
absolute
Decree
,
or
by
his
All-working
Providence
,
)
disposed
of
our
Substance
to
That
man's
use
?
Or
why
did
God
himself
say
,
Thou
shalt
not
steal
,
if
a
man
can
have
nothing
,
but
what
God
gives
him
?
For
whatsoever
God
gives
him
,
becomes
his
own
.
No
propriety
of
man
can
exclude
that
of
God
,
or
be
equal
to
it
.
And
in
Conveyances
of
Title
amongst
our selves
,
still
(
we
know
)
a
Deed
of
Gift
,
confers
as
absolute
a
Right
,
as
a
Deed
of
Purchase
.
If
then
we
may
have
any
thing
which
by
right
is
not
ours
,
we
have
it
certainly
from
Satan
,
and
not
from
God
.
For
one
of
These
Members
following
(
that
I
may
make
my
work
short
)
must
needs
be
granted
.
Either
that
Robbery
,
and
Theft
,
Extorsion
,
and
Oppression
,
and
all
sorts
of
Cousenage
,
are
names
,
and
words
,
and
nothing
else
;
(
invented
only
by
Politicians
,
Ecclesiastical
and
Civil
,
)
or
that
if
they
are
Things
,
they
are
very
Good
,
as
being
derived
from
God
the
Author
;
or
that
God
is
the
Author
of
what
is
morally
evil
;
or
that
at
least
they
are
the
works
,
not
of
God
,
but
of
the
Devil
.
The
First
of
these
cannot
be
;
for
then
it
would
follow
,
That
Theft
is
no
Sin
.
Much
less
the
Second
;
for
then
it
would
follow
,
that
Sin
is
Good
.
Much
less
the
Third
;
for
then
it
would
follow
,
that
God
is
Evil.
Each
of
which
being
false
,
and
blasphemous
too
;
'T
is
plain
the
Fourth
,
by
way
of
Refuge
,
must
needs
be
granted
,
(
seeing
no
fifth
Member
can
either
be
,
or
be
imagin'd
,
)
That
All
our
Robberies
and
Frauds
are
not
of
God
,
but
of
the
Devil
.
§
6.
Now
this
becomes
a
sure
Medium
to
prove
the
Point
we
have
in
hand
;
because
the
Things
of
this
world
(
I
mean
the
Wealth
and
Glory
of
it
)
are
wont
to
be
bandied
up
and
down
,
from
one
Possessor
to
another
,
by
secret
Fraud
,
or
by
open
Force
.
How
very
few
(
in
comparison
)
are
contented
with
the
Portion
which
God
has
given
them
?
and
have
no
more
in
their
Possession
than
can
be
properly
call'd
Theirs
?
How
much
is
gotten
by
daily
cousenage
,
in
Fairs
,
or
Markets
?
How
much
by
filtching
,
and
purloyning
,
in
private
Families
,
and
Common
Fields
?
How
much
by
Bribery
,
and
Corruption
,
in
Courts
of
Justice
,
(
as
we
call
them
,
)
and
Jurisdiction
?
(
I
do
not
mean
so
much
in
This
,
as
in
foreign
Kingdoms
and
Common-wealths
.
)
How
much
by
Cutpurses
and
Cutthroats
,
in
publick
Meetings
,
and
High-ways
?
How
much
by
Preaching
,
and
length
of
Praying
,
when
Pharisaical
Negotiators
do
pray
and
preach
for
a
Pretence
,
that
they
may
swallow
down
Orphans
and
Widows
Houses
?
How
much
by
Riots
and
Depredations
of
undisciplin'd
Armies
,
through
the
Spirit
which
is
still
working
in
the
Children
of
Disobedience
?
In
a
word
,
I
am
not
qualified
to
name
the
several
ways
and
methods
,
by
which
Injustice
is
promoted
,
and
Equity
trodden
into
the
Dust.
Now
whatsoever
is
ill-acquired
cannot
possibly
be
our
own
,
however
call'd
by
our
Names
.
For
Right
and
Possession
are
many
times
at
such
Distance
,
that
they
can
never
once
meet
,
or
be
reconcil'd
.
Yea
by
how
much
the
nearer
Possession
is
,
Right
may
stand
the
farther
off
.
Ill
got
Possession
gives
right
to
nothing
,
unless
to
Hell
,
and
the
Gibbet
;
or
to
Repentance
,
and
Restitution
.
Ahab
got
a
full
Possession
of
Naboth's
Vineyard
;
But
't
was
by
Murder
,
and
Perjury
,
and
Suborning
Sons
of
Belial
to
bear
false
witness
,
And
so
by
doing
That
to
Satan
which
Satan
tempted
our
Saviour
to
.
Things
so
far
from
giving
him
Right
unto
another
man's
Goods
,
that
they
betray'd
him
into
a
Forfeiture
of
what
had
otherwise
been
his
own
.
For
by
a
complicated
Treason
against
the
Majesty
of
God
,
his
very
Soul
(
as
well
as
Body
)
became
confiscate
to
the
Devil
.
Indeed
it
implys
a
Contradiction
,
that
a
man
should
get
Right
,
by
doing
Wrong
.
There
is
a
Man
in
the
world
(
says
the
inspir'd
Prophet
Habakkuk
)
inlarge
his
Desire
as
Hell
,
and
is
as
greedy
as
the
Grave
,
and
cannot
be
satisfied
;
But
gathereth
together
all
Nations
,
and
heapeth
to
himself
all
People
.
But
mark
what
follows
.
Woe
to
him
who
increaseth
what
is
not
His.
Woe
to
him
who
coveteth
an
evil
Covetousness
to
his
House
,
that
he
may
set
his
Nest
on
high
,
that
he
may
be
delivered
from
the
Power
of
Evil.
For
the
Stone
shall
cry
out
of
the
Wall
,
and
the
Beam
out
of
the
Timber
shall
answer
it
.
Woe
to
him
that
buildeth
a
Town
with
Blood
,
and
stablisheth
a
City
by
Iniquity
.
Now
what
is
the
Reason
of
all
These
Woes
,
but
that
he
increaseth
what
is
not
His
?
If
't
is
His
,
let
him
shew
how
.
Did
he
buy
it
?
or
was
it
given
him
?
Or
did
he
inherit
it
by
Nature
?
Or
was
it
so
made
over
to
him
,
as
Canaan
by
God
to
the
People
Israel
?
If
this
later
,
Let
us
hear
it
made
good
by
a
Voice
from
Heaven
;
and
that
attested
too
by
Miracle
.
So
as
Moses
and
Aaron
did
prove
the
Principle
and
Power
by
which
They
acted
.
If
he
cannot
do
This
,
it
is
not
His.
Therefore
he
hadit
not
from
God
;
Therefore
he
had
it
from
the
Devil
.
And
thus
we
have
the
Proposition
made
good
by
Reason
.
Nor
by
solitary
Reason
,
but
in
conjunction
with
Scripture
,
and
grounded
on
it
.
§
7.
Thirdly
we
may
prove
it
by
known
Experience
.
By
other
mens
Experience
,
and
by
our
own
.
First
by
other
mens
Experience
,
and
that
attested
as
well
by
Sacred
,
as
by
Secular
Story
.
David
was
taught
by
his
Experience
,
that
Prosperity
was
Then
the
usual
Portion
of
the
ungodly
.
For
so
he
tells
us
at
large
in
the
Seventy
third
Psalm
;
I
was
grieved
at
the
wicked
,
I
saw
the
ungodly
in
such
Prosperity
.
They
are
in
no
peril
of
Death
,
but
are
lusty
and
strong
.
Their
Eyes
swell
with
Fatness
,
and
they
do
even
what
they
list
.
They
come
in
no
misfortune
like
other
folk
,
neither
are
they
plagued
like
other
men
.
Therefore
fall
the
People
unto
them
,
and
thereout
suck
they
no
small
advantage
.
Tush
,
say
they
,
how
shall
God
see
?
Is
there
knowledge
in
the
most
High
?
Loe
these
are
the
ungodly
,
these
prosper
in
the
Land
,
these
have
Riches
in
Possession
.
But
I
,
on
the
contrary
,
Who
have
cleansed
my
heart
,
and
have
washed
mine
hands
in
Innocence
;
I
who
have
lived
in
the
fear
of
God
,
and
made
a
conscience
of
my
ways
,
All
the
day
long
have
I
been
punished
,
and
been
chastened
every
Morning
.
The
Prophet
Ieremy
tells
us
That
the
way
of
the
wicked
was
wont
to
prosper
;
and
that
they
who
dealt
treacherously
were
happy
men
.
They
were
planted
,
took
root
,
they
grew
,
they
multiply'd
;
yet
God
was
not
near
in
their
Mouth
,
and
far
from
their
Reins
.
The
Prophet
Malachi
,
after
Him
,
had
the
like
Experience
,
That
the
Proud
were
happy
,
and
the
Workers
of
wickedness
were
set
up
;
yea
they
who
tempted
God
were
even
delivered
.
So
as
it
seem'd
(
to
the
Eye
of
Flesh
)
a
very
vain
thing
to
serve
the
Lord
.
And
the
same
was
observed
by
the
Prophet
Habakkuk
.
That
the
wicked
(
in
did
even
compass
about
the
Righteous
;
they
gather'd
them
in
their
Net
;
their
Portion
was
fat
,
and
their
Meat
plenteous
.
§
8.
If
we
pass
out
of
Sacred
into
Secular
Story
,
we
may
discover
the
same
Experience
running
through
every
Age
of
Man
,
from
the
one
end
unto
the
other
.
(
Although
my
little
time
allow'd
will
not
permit
me
to
exemplifie
,
unless
in
here
and
there
one
.
)
That
will
certifie
how
Ninus
first
founded
Empire
in
Iniquity
.
How
the
Assyrians
and
Chaldaeans
continued
That
.
How
the
Medes
and
the
Persians
invaded
These
.
How
Philip
of
Macedon
usurped
All
Greece
;
And
his
insatiable
Son
the
Eastern
Empire
.
How
the
Romans
made
All
bow
down
to
Italy
.
How
the
Goths
and
the
Vandals
subdued
the
Romans
;
and
ravag'd
the
greatest
part
of
Christendom
,
as
far
as
from
Poland
to
Mauritania
.
How
Mahomed
the
First
subdued
the
Saracens
,
And
Profaneness
became
possess
't
of
the
Holy
Land
.
How
the
Ottoman
Empire
prospers
against
the
Purity
of
the
Gospel
,
and
the
Profession
of
Christianity
,
and
so
has
done
from
Age
to
Age
,
and
that
by
the
Practice
of
all
Impiety
.
How
very
clear
a
thing
is
it
,
(
a
thing
of
which
the
world
is
witness
,
)
that
the
Great
Sultan
(
as
they
call
him
)
is
the
greatest
Monarch
under
Heaven
?
the
greatest
Enemy
to
Christ
,
the
most
abandon'd
and
given
up
to
work
Iniquity
even
with
Greediness
,
the
most
incapable
of
Mercy
,
either
to
Men
in
his
Rage
,
or
to
Women
in
his
Lust
,
and
yet
the
fullest
of
Prosperity
of
any
Potentate
upon
Earth
.
How
many
Millions
of
Christian
Souls
are
there
now
groaning
under
his
Tyranny
?
How
many
Princes
within
our
Christendom
are
fain
to
buy
their
Peace
of
him
,
or
pay
him
Tribute
?
How
many
Centuries
of
years
have
those
Mahomedans
still
prosper'd
,
more
than
any
sort
of
Christians
that
can
be
nam'd
?
Shall
we
now
joyn
in
consort
with
all
those
Infidels
,
and
aver
,
that
though
Christ
was
a
great
Prophet
indeed
,
yet
Mahomed
was
a
Greater
?
Shall
we
infer
that
Those
Turks
are
the
special
Favorites
of
Heaven
?
That
God
,
in
love
to
their
Alchoran
,
has
signally
favour'd
them
with
the
greatest
and
fairest
Quarters
of
the
World
?
has
made
a
Decision
of
the
Controversie
betwixt
the
Worshippers
of
Mahomed
,
and
Those
of
Christ
,
even
by
yielding
to
the
former
his
Approbation
?
There
are
who
talk
at
this
rate
,
and
know
not
how
to
talk
otherwise
,
whilst
they
reason
from
the
Principles
which
They
are
led
by
.
But
God
be
thanked
we
are
led
by
a
clearer
light
.
As
having
learnt
from
St.
Paul
to
say
of
such
Thrivers
in
their
Impiety
,
(
not
that
God
has
indowed
,
with
much
delight
,
but
)
That
God
has
indured
,
with
much
long-suffering
,
the
Vessels
of
Wrath
fitted
for
Destruction
.
And
again
with
St.
Paul
we
have
learnt
to
say
,
That
God
did
SUFFER
those
Nations
to
walk
in
their
own
ways
.
Had
they
walk't
in
God's
ways
,
God
had
been
said
to
have
made
them
do
it
.
But
as
they
walked
in
their
own
,
God
only
suffer'd
them
.
We
say
(
as
Abraham
to
have
their
Good
things
,
Here.
And
Here
the
Devil
is
permitted
to
have
a
very
wide
Scope
;
to
use
a
large
kind
of
Freedom
.
For
however
he
is
held
in
Chains
of
Darkness
,
yet
his
Chains
he
goes
to
and
fro
upon
the
face
of
the
Earth
.
And
not
only
so
;
but
,
by
the
Patience
of
which
I
spake
,
and
the
long-suffering
of
the
Almighty
,
bestows
the
Kingdoms
of
the
World
on
such
as
serve
him
.
(
All
the
Kingdoms
,
I
do
not
say
,
but
as
many
as
God
permits
,
who
yet
at
one
time
or
other
,
though
not
at
once
,
may
be
said
with
great
Truth
to
permit
them
All.
)
The
Ottoman
Emperours
in
their
Successions
have
been
placed
by
the
Devil
upon
exceeding
high
Mountains
;
have
seen
the
Kingdoms
of
the
world
,
and
the
Glory
of
them
;
And
the
Devil
in
effect
has
said
to
Them
,
as
here
to
Christ
,
All
these
things
will
I
give
you
,
if
yee
will
fall
down
and
worship
me
.
Those
Emperours
have
been
suffer'd
to
do
the
one
,
And
the
Devil
has
been
permitted
to
give
the
other
.
I
shall
but
name
the
wicked
Phocas
,
who
(
of
a
very
mean
Soldier
)
did
by
his
complicated
Impieties
usurp
the
Empire
of
Mauritius
,
a
pious
Prince
.
And
then
for
Him
nearer
Home
,
who
by
his
Practice
and
his
Success
drew
That
Phocas
to
the
Life
,
I
think
I
need
not
so
much
as
name
him
.
Nor
is
there
any
thing
more
acknowledged
,
(
at
least
by
the
sober
Rank
of
Men
,
who
are
not
yet
asham'd
to
believe
the
Scriptures
,
)
than
that
Witches
,
and
Wizards
,
Magicians
,
and
Sorcerers
,
have
made
their
Contracts
with
the
Devil
,
as
with
a
Bountiful
Disposer
of
worldly
Goods
.
§
9.
So
that
if
we
consult
our
own
Experience
,
if
we
ask
our
own
Eyes
,
and
call
our
Memories
to
Accompt
,
how
very
frequent
a
thing
it
is
for
the
hand
of
wickedness
to
prevail
,
for
the
stool
of
wickedness
to
prosper
,
in
devouring
the
man
that
is
more
righteous
than
Israelites
of
old
who
were
commanded
by
God
himself
to
spoil
the
Egyptians
of
their
Iewels
,
and
take
the
Canaanites
Land
for
their
own
Possession
,
)
the
Devil
(
under
God
,
and
by
God's
permission
,
)
is
One
Dispenser
of
Preferment
,
if
not
the
Chiefest
.
And
therefore
not
without
Reason
is
said
by
our
Lord
,
and
his
Apostle
,
to
be
the
Ruler
,
and
the
Prince
,
and
even
the
God
of
this
World
.
Experience
has
made
it
a
kind
of
Proverb
,
That
He
who
cannot
dissemble
,
can
hardly
live
.
And
Conscience
is
so
commonly
the
Beggar
's
Vertue
,
that
That
is
grown
too
to
a
kind
of
Proverb
.
As
if
the
high
way
to
Wealth
,
were
to
serve
Mammon
,
rather
than
God
,
Pluto
was
made
the
proper
Name
for
the
God
of
Wealth
.
And
't
was
an
Aphorism
of
State
in
the
late
ill
Times
,
He
who
will
have
something
,
must
do
any
thing
to
acquire
it
.
Like
that
of
the
Poet
in
Time
of
Yore
,
Aude
aliquid
brevibus
Gyaris
,
&
Carcere
dignum
,
Sivis
esse
aliquid
—
He
who
will
rise
to
high
Promotion
,
and
purchase
the
Friendship
of
the
World
,
must
bravely
dare
to
do
something
,
worthy
the
Gibbet
,
or
the
Iayl.
But
if
a
man
will
serve
God
,
he
is
to
do
it
at
his
Peril
,
of
being
a
Confessor
perhaps
,
perhaps
a
Martyr
.
'T
was
from
the
Topick
of
this
Experience
,
that
the
Devil
here
argued
against
our
Saviour
.
(
And
my
Text
,
as
I
conceive
,
does
well
admit
of
This
Paraphrase
.
)
If
thou
wilt
violate
God
'
s
Law
,
in
an
adhaerence
unto
mine
;
If
thou
wilt
lay
aside
thy
Conscience
,
and
stick
at
nothing
which
I
command
thee
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
I
will
give
thee
whatsoever
thine
Eye
can
see
,
or
thine
Heart
desire
.
Thou
may'st
arrive
a
great
deal
sooner
at
Wealth
and
Greatness
,
by
taking
those
Courses
which
I
suggest
,
than
by
relying
upon
the
Providence
,
or
on
the
Promises
of
God
.
For
do
but
look
round
about
thee
,
and
trust
thine
Eyes
.
Thou
seest
it
goes
best
with
the
worst
of
men
;
and
that
the
men
of
nice
Conscience
are
quite
undone
by
their
Integrity
.
Weigh
the
Successes
of
Evil
doers
with
the
Calamities
of
the
Righteous
,
and
thou
wilt
find
Them
the
wisest
who
worship
Me.
This
does
seem
to
be
the
Scope
of
the
Devil
's
reasoning
to
our
Saviour
.
And
my
Discourse
added
to
His
may
serve
to
evince
the
Proposition
which
lyes
before
us
,
That
all
the
Goods
of
this
World
(
at
least
successively
,
though
not
at
once
,
)
are
,
by
the
Sufferance
of
the
Almighty
,
in
the
Devil's
Proffer
and
Disposal
.
§
10.
I
have
but
one
Topick
left
from
whence
to
make
it
yet
clearer
,
or
past
Dispute
;
And
that
must
needs
be
by
way
of
Answer
to
an
Objection
.
For
if
These
Things
are
so
,
(
some
may
say
within
Themselves
,
Men
will
be
in
great
danger
of
becoming
Epicuraeans
;
without
regard
of
what
is
done
upon
the
Earth
,
and
as
consining
his
Providence
to
things
transacted
within
the
Heavens
.
And
if
they
once
come
to
That
,
they
will
Sin
securely
,
and
tumble
down
with
great
merriment
into
the
Bottomless
Asphaltites
which
gapes
to
have
them
.
So
far
from
Scruple
or
Regret
in
their
words
or
actions
,
that
they
will
rather
use
the
language
of
those
Contemners
in
the
Psalmist
;
Tush
,
how
shall
God
see
?
Is
there
knowledge
in
the
most
high
?
Or
say
with
Eliphaz
unjustly
accusing
Iob
,
How
doth
God
know
?
can
he
judge
through
the
dark
Cloud
?
Or
else
with
the
Braves
in
the
Book
of
Wisdom
;
Let
us
lye
in
wait
for
the
righteous
man
.
If
he
is
the
Son
of
God
,
He
will
help
him
,
and
deliver
him
from
the
hand
of
his
Enemies
.
Besides
,
the
Doctrine
we
have
in
hand
does
seem
to
clash
with
those
Scriptures
,
wherein
God
is
said
to
Rule
in
the
Kingdoms
of
men
.
He
giveth
it
(
saith
Daniel
)
to
whomsoever
he
pleaseth
,
and
setteth
up
over
it
the
basest
of
men
.
And
Christ
is
said
to
be
the
Prince
of
the
Kings
of
the
Earth
,
Rev.
1.
5.
How
then
comes
the
Devil
to
have
the
very
same
Titles
bestowed
upon
him
?
§
11.
To
this
Objection
I
answer
,
and
de
jure
This.
(
That
is
,
)
the
one
was
possess
't
of
what
the
other
had
a
right
to
.
So
when
we
speak
of
Laban's
Teraphims
,
we
mean
the
Teraphims
belonging
of
right
to
Laban
.
But
when
we
call
them
Rebecca's
Teraphims
,
we
mean
the
Teraphims
which
she
hid
,
and
had
stoln
from
Laban
.
The
Kings
of
Spain
are
call'd
by
Thousands
,
Kings
of
Portugal
;
The
Kings
of
France
,
of
Navarr●
;
the
Kings
of
England
,
of
France
;
All
pretending
to
have
a
Right
,
where
others
have
gotten
the
whole
Possession
.
But
now
with
a
greater
force
of
reason
may
the
Devil
be
call'd
the
Ruler
,
and
the
God
of
this
world
;
not
only
because
the
world
does
(
for
the
greatest
part
)
adore
him
,
and
do
him
service
,
but
because
they
do
it
too
by
His
forbearance
and
permission
,
whose
Creatures
they
are
,
and
whose
right
It
is
;
and
who
,
in
respect
of
his
Omnipotence
,
cannot
possibly
be
resisted
.
For
(
that
I
may
pass
from
the
later
to
the
former
part
of
the
Objection
:
)
§
12.
So
far
is
God
from
forsaking
or
slighting
the
Government
of
the
World
,
that
(
as
I
said
once
before
,
but
did
not
so
prove
it
as
now
I
must
,
)
Satan
himself
is
but
his
Pris'ner
,
however
his
Prison
is
somewhat
wide
.
Not
at
all
his
Vicegerent
,
to
rule
the
World
in
his
stead
,
or
with
any
degree
of
his
Approbation
.
In
the
Twentieth
Chapter
of
the
Apocalypse
,
we
find
the
Devil
laid
hold
on
,
and
bound
in
a
Chain
,
and
cast
into
a
Pit
,
shut
up
and
seal'd
for
a
thousand
years
,
and
again
let
loose
for
a
little
season
.
And
what
is
all
This
,
but
the
Hypotyposis
of
a
Pris'ner
?
And
though
his
Chain
,
for
a
time
,
is
left
by
God
very
long
(
as
I
said
before
)
yet
all
the
while
't
is
but
a
Chain
,
yea
and
such
a
Chain
too
,
as
is
not
loose
,
any
more
than
endless
.
We
know
the
Sea
is
God's
Pris'ner
,
though
not
a
very
close
Pris'ner
,
as
others
are
.
The
Wind
it self
is
not
at
Liberty
,
however
we
cannot
discern
its
Bounds
.
It
seems
indeed
to
be
the
freest
of
all
God's
Pris'ners
;
And
therefore
God
is
said
to
ride
upon
the
wings
of
the
Wind
,
by
the
high
flown
Thus
far
,
and
no
farther
,
shall
thy
proud
Waves
go
;
so
he
checks
the
very
Wind
too
,
as
with
a
Bridle
,
and
saith
unto
it
,
Peace
,
be
still
.
Now
we
find
that
when
our
Saviour
was
but
pleas'd
to
say
the
word
,
not
the
Wind
,
and
Sea
only
,
but
the
Devils
also
obey'd
him
.
When
he
bid
them
come
out
of
the
poor
Daemoniack
,
They
durst
not
stay
(
or
they
could
not
)
one
minute
longer
.
Yea
they
were
forced
to
petition
him
,
and
ask
his
leave
,
before
they
could
enter
an
Herd
of
Swine
.
It
was
indeed
a
great
power
which
Satan
had
over
Iob
,
as
I
shew'd
before
;
but
I
shew'd
too
how
it
was
limited
.
First
to
his
Goods
,
with
an
exemption
of
his
Body
;
and
then
at
last
to
his
Body
,
with
an
exemption
of
his
Soul
.
It
was
indeed
a
great
power
which
Satan
had
over
the
Christians
in
the
purest
Ages
of
Christianity
,
for
no
less
than
Three
hundred
and
thirty
years
,
inflicting
Ten
Persecutions
,
from
Christ
to
Constantine
the
Great
.
And
another
great
power
during
the
Arian
Persecution
,
under
the
Tyranny
of
Constantius
.
Another
great
power
,
although
a
short
one
,
in
Iulian's
Time
.
Another
in
the
Time
of
the
Emperour
Valens
.
Another
more
universal
,
in
the
fifth
Century
after
Christ
,
when
(
at
the
very
same
Instant
)
Anastasius
the
Emperour
was
an
Eutychian
;
the
Kings
of
Italy
,
Spain
,
and
Africa
,
Arians
;
The
Kings
of
England
,
France
,
and
Germany
,
Heathens
.
A
greater
power
than
all
these
the
Devil
seemeth
to
have
had
in
the
Tenth
Century
after
Christ
,
when
Hell
is
said
to
have
broken
loose
,
and
the
Prosperity
of
the
Church
did
much
more
threaten
her
utter
Ruin
,
than
all
her
Persecutions
,
when
put
together
.
Yet
all
this
while
it
was
a
limited
,
and
stinted
power
.
Christianity
thriv'd
under
its
Sufferings
,
and
had
a
Being
(
though
a
poor
one
)
in
the
Excesses
of
its
Injoyments
.
The
Gates
of
Hell
did
not
Then
so
fully
prevail
against
the
Church
,
as
not
to
confess
it
to
be
a
Truth
,
That
she
was
founded
upon
a
Rock
.
What
our
Lord
said
to
Pilate
,
Thou
couldst
have
no
power
against
me
,
were
it
not
given
thee
from
above
,
the
Devil
,
and
religiously
defy
him
to
do
his
worst
.
Or
we
may
say
in
some
sense
upon
this
occasion
,
(
as
St.
Paul
to
the
Romans
upon
another
,
)
There
is
no
power
but
of
God
.
God
ordaining
it
,
if
it
is
right
;
or
God
permitting
it
,
if
it
is
wrong
.
Here
then
lyes
our
Comfort
,
as
Men
,
and
Christians
,
that
the
Devil
can
no
longer
continue
powerful
,
than
God
is
pleas'd
to
be
patient
of
him
.
The
roaring
Lyon
can
no
more
hurt
us
,
without
God's
leave
,
than
the
hungry
Lyons
could
hurt
Daniel
,
or
than
hunger
it self
could
hurt
Elias
,
or
than
the
burning
fiery
Furnace
could
Three
Loyal
Iews
who
were
cast
into
it
.
Nay
upon
such
as
serve
God
,
the
second
Death
has
no
power
;
which
yet
is
known
to
be
so
strong
,
as
to
have
power
over
the
Devil
.
For
the
time
will
one
day
come
,
when
God
will
tye
him
up
close
in
his
Chains
of
Darkness
,
and
will
not
suffer
him
any
longer
to
dispose
of
any
thing
in
the
World
,
(
much
less
of
the
Kingdoms
,
and
Glories
of
it
,
)
But
will
sink
him
into
the
Depth
(
for
I
cannot
say
the
Bottom
)
of
the
Lake
which
burns
with
Fire
and
Brimstone
.
Nay
though
the
Devil
was
so
impudent
,
as
to
tempt
our
blessed
Lord
to
the
committing
of
Idolatry
,
yet
in
saying
[
All
things
are
delivered
to
me
]
he
was
seemingly
he
has
nothing
;
which
he
has
not
received
;
And
that
as
great
as
he
is
,
he
has
one
above
him
;
one
to
whom
he
is
a
Pris'ner
;
one
who
,
as
he
can
freely
give
,
so
he
can
easily
take
away
too
;
one
who
does
suffer
but
for
a
time
,
what
he
will
certainly
revenge
unto
all
Eternity
.
In
a
word
he
does
confess
,
that
all
he
has
to
dispose
of
is
but
derivative
,
and
precarious
.
'T
is
at
the
most
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
if
his
own
word
were
to
be
taken
,
)
deliver'd
to
him
by
his
Iudge
,
the
proper
Owner
of
all
the
World
,
to
whom
at
last
he
is
to
render
a
sad
and
terrible
Accompt
.
§
13.
Thus
we
see
the
Devil's
words
(
Luke
4.
6.
)
have
but
a
little
Truth
mixt
with
a
world
of
Falshood
.
Nothing
is
True
in
them
but
This
,
That
God
does
suffer
or
permit
him
to
be
many
times
liberal
to
such
as
serve
him
.
But
now
with
This
little
Truth
which
is
but
sufficiently
imply'd
,
we
have
Three
or
Four
Falshoods
which
are
sufficiently
express'd
.
For
first
't
is
false
what
he
saith
,
(
if
it
be
literally
taken
,
)
That
the
Things
of
this
World
are
Deliver'd
to
him
.
For
not
to
hinder
or
to
permit
,
or
to
suffer
him
to
take
and
dispose
of
Things
,
is
very
much
less
than
to
deliver
,
or
put
them
to
him
to
dispose
of
;
even
as
much
as
to
be
passive
,
must
needs
be
less
than
to
be
active
,
in
whatsoever
thing
it
is
which
is
brought
to
pass
.
'T
is
true
,
the
Devil
was
permitted
to
[
*
](A54843-e191340-b)
*
Matth.
4.
5
,
8.
take
our
Saviour
,
not
only
once
,
but
again
;
and
to
carry
him
whither
he
pleas'd
too
;
as
first
into
The
City
,
and
after
That
unto
The
Mountain
.
But
't
is
false
to
say
,
our
Saviour
was
deliver'd
up
to
Satan
by
God
the
Father
.
Next
't
is
but
figuratively
true
,
and
therefore
literally
false
,
That
he
gives
the
World's
Kingdoms
to
such
as
serve
him
.
For
being
no
more
than
an
Usurper
,
and
therefore
void
of
all
right
,
he
is
not
properly
said
to
Give
,
but
rather
to
procure
them
to
all
Usurpers
.
Thirdly
't
is
false
that
he
procures
them
to
whomsoever
he
pleaseth
,
(
which
yet
he
confidently
adds
,
)
for
he
procures
them
no
farther
,
than
God
sees
good
to
permit
,
or
suffer
.
Last
of
all
he
saith
falsly
,
That
ALL
the
Kingdoms
of
the
World
and
the
Glory
of
them
are
so
much
as
permitted
to
his
Disposal
,
(
if
he
means
all
at
once
.
)
For
God
disposeth
of
many
Kingdoms
,
wherein
he
suffers
not
the
Devil
to
have
the
least
thing
to
do
.
'T
was
God
alone
who
gave
his
People
the
Land
of
Canaan
,
although
the
Devil
took
it
from
Them
,
and
helpt
to
procure
it
for
the
Assyrians
.
'T
was
God
alone
who
gave
Iob
his
store
of
Cattle
,
although
the
Devil
prompted
his
Labourers
,
(
the
Chaldaeans
and
Sabaeans
,
)
to
take
them
from
him
.
'T
was
God
alone
who
gave
Naboth
a
pleasant
Vineyard
,
although
the
Devil
(
by
God's
permission
)
helpt
Ahab
to
it
.
'T
was
God
alone
who
gave
a
Kingdom
,
(
or
rather
Three
Kingdoms
which
made
a
World
,
)
together
with
all
the
Glory
of
it
,
to
our
late
Martyr'd
Soveraign
of
Glorious
Memory
,
although
the
Devil
was
permitted
(
by
the
help
of
his
Tools
)
to
bereave
him
of
it
.
In
a
word
,
if
it
is
true
,
what
is
proverbially
asserted
,
(
and
upon
very
good
Grounds
,
)
That
half
the
World
,
at
the
least
,
does
live
by
cheating
all
the
rest
,
and
by
imposing
on
one
another
;
Then
is
it
easy
to
discern
and
to
state
the
Difference
,
betwixt
the
Right
,
and
the
Possession
of
things
on
Earth
;
betwixt
the
Blessings
,
and
the
Curses
convey'd
to
men
by
their
Prosperities
;
betwixt
the
Instruments
,
or
Bounties
,
of
God
,
and
Satan
.
§
14.
Having
hitherto
shew'd
the
Truth
no
method
at
all
.
Things
fall
out
in
such
a
blended
promiscuous
manner
.
For
though
the
wicked
are
found
to
prosper
a
great
deal
more
than
the
righteous
,
(
as
has
been
shew'd
,
)
yet
't
is
as
clear
that
many
righteous
do
also
prosper
with
the
wicked
,
and
many
wicked
ones
,
even
here
,
are
as
much
afflicted
as
the
righteous
.
In
which
respect
it
was
said
by
the
Royal
Preacher
,
That
all
things
come
alike
to
all
.
There
is
one
event
to
the
wicked
,
and
to
the
righteous
;
to
the
clean
,
and
to
the
unclean
,
to
him
that
sacrificeth
,
and
him
that
sacrificeth
not
.
As
is
the
good
,
so
is
the
sinner
;
and
he
that
sweareth
,
as
he
that
feareth
an
Oath
.
The
Race
is
not
to
the
swift
,
nor
the
Battle
to
the
strong
,
neither
Bread
to
the
Wise
,
nor
Riches
to
men
of
Understanding
,
nor
yet
Favour
to
men
of
Skill
,
but
Time
and
Chance
happeneth
to
them
all
.
In
so
much
that
some
are
tempted
by
the
seeming
Confusion
of
Events
,
the
Prosperities
of
the
worst
men
,
and
the
Calamities
of
the
Best
,
to
distrust
the
very
Providence
,
yea
to
suspect
the
very
Iustice
,
yea
to
deny
the
very
Being
of
God
Himself
.
They
think
they
,
are
born
at
all
adventure
,
and
that
they
shall
dye
as
they
are
born
.
That
their
spirits
shall
vanish
into
the
Air
,
and
be
as
if
they
had
never
been
.
§
15.
Now
to
preserve
our selves
from
falling
into
the
very
same
Snare
,
let
us
reflect
upon
the
Reasons
of
this
Confusion
,
at
which
so
many
are
falling
headlong
into
the
bottomless
Abyss
of
Eternal
Misery
.
Not
insisting
upon
the
Reasons
in
such
a
measure
as
they
deserve
,
But
rather
pointing
at
the
chief
Topicks
from
which
the
Reasons
are
to
be
fetch
't
.
One
chief
Reason
is
to
be
taken
from
the
natural
Freedom
of
the
Will
,
in
every
rational
Agent
which
is
subjected
to
a
Law
,
and
by
consequence
made
worthy
either
of
Punishment
or
Reward
.
God's
way
of
working
upon
the
Will
is
exactly
suitable
to
its
Nature
,
and
therefore
agreeable
to
its
Freedom
;
tending
to
rectifie
,
but
not
destroy
it
;
and
by
consequence
to
incline
,
but
not
compell
it
.
Were
All
the
workings
of
the
Almighty
in
full
proportion
to
his
Almightiness
,
and
therefore
always
,
on
all
occasions
,
as
irresistible
,
as
they
are
Good
,
I
cannot
see
how
it
were
possible
for
any
Creature
to
do
amiss
;
or
how
an
Action
could
be
otherwise
,
than
God
would
have
it
.
Nor
can
I
see
how
't
would
be
possible
to
give
a
tolerable
reason
,
why
several
men
at
the
same
time
,
and
the
same
men
at
several
times
,
are
either
better
,
or
worse
,
than
Themselves
,
or
others
.
Why
Iohn
was
better
than
Iudas
,
or
Paul
better
than
Himself
.
Better
(
I
mean
)
when
he
asserted
,
than
when
he
persecuted
the
Church
.
It
follows
therefore
that
the
manner
of
God's
Impression
upon
the
Will
cannot
be
cogent
,
and
irresistible
,
but
so
congruous
rather
and
suitable
,
as
still
to
let
it
remain
a
Will.
And
therefore
he
works
upon
it
otherwise
,
than
he
works
upon
irrational
and
sensless
Creatures
;
to
wit
by
Promises
,
and
Threats
,
by
Exhortations
,
and
Praecepts
,
and
these
in
conjunction
with
a
competent
measure
of
his
Grace
;
which
Agents
natural
,
and
involuntary
(
such
as
Vegetables
,
and
Brutes
,
)
are
not
susceptible
of
.
Now
God
determin'd
from
all
Eternity
not
to
hinder
from
being
done
,
what
he
eternally
foreknew
the
congruous
means
I
now
mention'd
would
not
prevail
with
wilful
Creatures
,
so
as
to
hinder
them
from
doing
.
For
why
should
He
by
his
Omnipotence
controul
the
Wills
of
those
Creatures
,
whom
both
his
Promises
,
and
his
Threats
,
his
Miracles
,
and
his
Laws
,
and
a
competent
measure
of
his
Grace
,
have
been
so
thanklesly
and
vainly
bestow'd
upon
?
When
he
cannot
restrain
our
Wills
by
means
agreeable
to
our
Natures
,
or
by
any
lesser
means
than
what
are
destructive
to
our
Wills
,
and
by
consequence
to
our
Natures
,
(
which
he
eternally
determined
he
would
not
violate
,
)
How
very
justly
must
he
needs
suffer
the
worst
of
Actions
,
which
withal
he
does
direct
to
the
best
of
Ends
?
§
16.
Another
Reason
is
to
be
taken
from
the
corrigible
Condition
of
some
Evil
Doers
,
whom
God
is
pleased
to
bless
and
prosper
with
many
Temporal
Injoyments
,
thereby
to
mollifie
,
and
indear
,
and
as
it
were
overcome
them
with
so
much
kindness
.
A
great
deal
of
Love
and
Longanimity
will
be
enough
to
melt
the
Heart
of
the
hardest
Enemy
,
if
there
is
any
Wax
left
in
his
Composition
;
if
there
is
any
good
nature
abiding
in
him
.
And
such
was
the
Method
touching
which
St.
Paul
speaks
in
his
Epistle
to
the
Romans
;
Despisest
thou
the
Riches
of
his
Goodness
and
Forbearance
and
Long-suffering
,
not
knowing
that
the
Goodness
of
God
leadeth
thee
to
Repentance
?
When
God
is
pleas'd
to
plant
fruitful
Hill
,
to
make
a
strong
fence
about
it
,
to
gather
out
the
stones
,
to
build
a
Tower
in
the
midst
,
and
to
make
a
Wine-press
,
what
can
he
mean
but
to
ingage
it
,
to
yield
him
Grapes
in
proportion
to
all
his
Culture
?
And
he
appeals
to
the
Inhabitants
of
Ierusalem
and
Iudah
,
whether
more
could
be
done
than
he
had
done
unto
his
Vineyard
,
what
could
he
signifie
but
his
Indeavours
,
to
overcome
evil
with
doing
good
?
Thus
God
draws
near
to
us
in
Mercies
,
that
we
may
also
draw
near
to
Him
,
in
the
Amendment
of
our
Lives
and
our
Conversations
.
§
17.
A
Third
Reason
is
to
be
taken
from
the
Incorrigible
Condition
of
another
sort
of
Evil
Doers
,
whom
God
is
pleas'd
to
give
over
,
as
Physicians
use
to
do
their
desperate
Patients
.
They
being
a
sort
of
People
,
who
are
in
love
with
their
Diseases
,
and
cannot
indure
to
be
reform'd
,
and
therefore
kick
at
the
means
of
Cure
.
God
leaves
such
as
these
to
their
own
Hearts
Lust
,
and
lets
them
wallow
(
like
so
many
Swine
)
in
the
Mire
of
Temporal
Felicities
.
For
as
Those
very
Swine
are
ever
suffer'd
to
fare
the
best
,
that
is
,
to
injoy
the
richest
feeding
,
which
are
most
of
all
designed
for
Sale
and
Slaughter
;
so
God
indures
with
much
long-suffering
the
Vessels
of
Wrath
,
to
wax
fat
with
all
their
Contentments
and
Sensualities
,
because
by
such
their
Injoyments
they
fit
themselves
for
Destruction
.
To
allow
them
the
benefit
of
his
Rod
,
were
to
deal
with
them
as
Sons
;
which
why
should
he
do
,
whilst
they
only
deal
with
him
as
rebellious
Servants
?
Suppose
our
Sheep
and
our
Oxen
were
able
to
reason
amongst
themselves
,
and
understood
the
real
End
for
which
they
are
turn'd
into
their
Pastures
,
would
they
not
macerate
their
Bodies
,
and
bring
their
Flesh
into
Subjection
,
by
a
great
deal
of
Fasting
and
Self-denial
,
and
be
afraid
of
faring
well
,
at
least
in
this
consideration
,
that
the
fatter
they
grow
,
they
grow
the
fitter
for
the
Shambles
,
and
that
the
leaner
they
are
,
they
are
suffer'd
to
live
so
much
the
longer
?
Much
the
same
is
Their
Case
,
who
defile
themselves
as
brute
Beasts
,
(
to
use
the
Comparison
of
St.
Iude.
)
A
Comparison
not
odious
,
because
't
is
made
by
the
Holy
Ghost
:
who
saith
of
Them
that
are
permitted
to
live
and
prosper
in
their
Impieties
,
That
they
are
[
*
](A54843-e194390-b)
*
Rom.
9.
22.
fitted
for
Destruction
;
and
prepar'd
,
like
[
†
](A54843-e194420-b)
†
Jer.
12.
3.
Sheep
,
for
the
day
of
slaughter
.
Like
Sheep
the
rather
,
because
as
void
of
understanding
,
(
in
respect
of
those
things
which
must
be
spiritually
discern'd
,
)
as
little
mov'd
as
any
Sheep
with
the
Sense
of
Duty
,
and
as
far
from
considering
their
later
end
.
The
terriblest
Speeches
in
all
the
Scriptures
are
such
as
These
;
Let
him
that
will
be
filthy
be
filthy
still
.
Ye
shall
not
be
purged
from
your
filthiness
any
more
.
Make
the
Heart
of
this
People
fat
,
and
their
Ears
heavy
,
and
shut
up
their
Eyes
,
left
they
convert
and
be
healed
.
Why
should
ye
be
smitten
any
more
?
ye
will
revolt
more
and
more
.
Why
should
I
cast
away
my
kindness
in
Chastising
you
any
longer
,
when
ye
still
grow
the
worse
by
all
that
is
done
to
make
you
better
?
In
vain
have
I
smitten
your
Children
;
they
have
received
no
Correction
.
From
all
which
Scriptures
we
may
infer
,
That
God
is
never
so
angry
,
as
when
he
leaves
the
Reins
loose
upon
the
Neck
of
a
Brutish
People
.
When
he
lets
them
grow
wealthy
to
their
undoing
,
and
ruin
themselves
with
their
Injoyments
.
When
he
permits
them
to
be
as
happy
as
the
Devil
himself
would
have
them
;
to
have
as
much
of
this
World
,
as
the
Serpent
is
able
to
tempt
them
with
.
What
Solomon
saith
of
a
Temporal
Father
,
[
He
that
spareth
his
Rod
,
hateth
his
Child
,
]
is
often
true
of
the
Eternal
;
who
intends
to
disinherit
those
Incorrigible
Children
,
whom
he
does
not
in
mercy
vouchsafe
to
strike
.
And
in
consequence
of
This
,
§
18.
A
Fourth
Reason
is
to
be
taken
from
the
obligingness
of
the
Severity
of
the
Heavenly
Father
towards
his
Children
,
whom
he
disciplines
in
This
World
,
that
he
may
not
condemn
them
in
the
Next
.
For
whom
he
loveth
he
chasteneth
,
and
scourgeth
every
Son
whom
he
receiveth
.
We
have
had
Fathers
of
our
Flesh
who
corrected
us
,
and
we
gave
them
Reverence
,
(
saith
the
same
Holy
Author
of
for
their
pleasure
.
Whereas
the
Father
of
Spirits
does
only
chastise
us
for
our
profit
:
And
for
our
profit
many
ways
;
To
wit
for
the
exercise
of
our
Faith
;
for
the
proof
of
our
Patience
;
for
the
Improvement
of
our
Humility
;
for
the
begetting
in
all
our
Hearts
both
a
Contempt
of
This
World
,
and
a
Desire
of
That
to
come
;
for
the
convincing
us
of
his
Iustice
,
which
is
so
far
from
partiality
,
that
he
does
hate
and
punish
Sin
where
e're
he
finds
it
,
as
well
in
his
Friends
,
as
in
his
Enemies
.
As
he
causeth
the
Sun
to
shine
,
so
he
lays
his
Rod
too
,
both
on
the
just
and
the
unjust
.
For
even
they
that
are
poenitent
do
feel
its
smart
for
a
Time
And
They
that
abide
in
their
Impoenitence
,
shall
feel
it
infinitely
more
to
all
Eternity
Again
▪
He
chastiseth
us
for
our
Profit
,
because
for
the
hight'ning
of
our
Reward
;
perhaps
in
This
present
life
;
perhaps
in
That
which
is
to
come
;
perhaps
in
This
and
That
too
.
And
of
This
we
have
Iob
for
a
new
Example
.
For
had
not
He
been
more
Afflicted
,
as
well
as
more
Righteous
than
other
men
,
He
had
not
been
so
Proverbial
,
as
now
he
is
,
as
well
for
his
Patience
,
as
his
Integrity
.
In
the
first
Chapter
of
Iob
,
God
permitted
the
Devil
to
take
all
from
him
.
But
in
the
last
Chapter
of
Iob
,
God
gave
him
twice
as
much
as
he
had
before
.
Nay
the
Almighty
had
so
mollified
the
Marble-hearts
of
his
Acquaintance
,
that
every
man
gave
him
a
piece
of
money
,
and
every
one
an
ear-ring
of
Gold
.
His
later
end
(
saith
the
Text
)
was
more
blessed
than
his
beginning
.
He
regain'd
his
seven
Sons
,
and
his
Daughters
were
the
fairest
amongst
the
Children
of
men
.
Yea
that
nothing
might
be
wanting
to
make
him
amends
for
his
Adversity
,
He
liv'd
and
prosper'd
after
This
,
no
less
than
an
hundred
and
forty
years
;
seeing
his
Sons
,
and
Son's
Sons
,
even
to
four
Generations
.
Such
was
his
Reward
in
the
present
life
.
But
infinitely
more
in
the
life
to
come
.
Such
as
none
can
conceive
,
much
less
describe
,
but
He
who
is
himself
as
Infinite
,
as
That
Reward
is
Inexpressible
.
To
sum
up
all
in
a
word
,
(
and
in
the
word
of
the
same
Apostle
,
)
God
corrects
us
for
our
profit
,
to
make
us
partakers
with
him
in
Holiness
,
and
that
to
no
lesser
end
,
than
to
make
us
also
sharers
with
Him
in
Heaven
.
§
19.
The
very
mention
of
which
does
prompt
me
to
give
a
fifth
and
last
Reason
.
A
Reason
to
be
fetch
't
from
the
Life
after
Death
,
and
the
Day
of
Iudgment
:
Without
which
Topick
,
all
the
rest
are
worth
nothing
;
and
were
there
no
other
than
This
,
it
would
be
equal
to
a
Thousand
.
If
in
this
life
only
we
had
hope
,
we
should
be
(
saith
St.
Paul
)
of
all
men
the
most
miserable
.
From
whence
I
gather
,
That
having
an
Hope
in
the
life
to
come
,
we
are
of
All
sorts
of
men
by
much
the
happiest
.
The
Psalmist
sweetned
all
his
Sorrows
with
this
single
Consideration
,
That
the
Rod
of
the
wicked
shall
not
evermore
rest
upon
the
Back
of
the
Righteous
.
For
verily
(
saith
He
)
there
is
a
Reward
for
the
Righteous
,
doubtless
there
is
a
God
that
judgeth
the
Earth
.
The
Devils
may
very
well
be
said
to
believe
and
tremble
.
For
they
do
tacitly
acknowledge
,
by
that
their
Question
put
to
Christ
,
[
Art
thou
come
to
torment
us
before
the
Time
?
]
That
however
they
are
permitted
their
time
of
Pleasure
,
yet
they
tremblingly
expect
their
time
of
pain
too
.
Whatsoever
things
are
taken
from
Good
men
here
,
St.
Peter
tells
us
,
There
is
a
Time
of
Restitution
.
Days
of
Recompence
.
Isaiah
calls
it
The
year
of
Recompence
,
and
the
Day
of
the
Lord's
Vengeance
.
How
could
Moses
have
preferred
the
Reproach
of
Christ
,
as
much
greater
Riches
than
the
Treasures
in
Egypt
,
if
he
had
not
had
respect
unto
the
Recompence
of
Reward
?
How
expected
to
see
the
Goodness
of
the
Lord
in
the
Land
of
the
Living
?
Wherefore
lift
up
the
hands
that
hang
down
,
and
the
feeble
knees
.
In
every
shock
of
Temptation
from
suffering
wrongs
,
let
us
take
up
the
words
of
the
Prophet
Ieremy
for
our
support
;
The
Lord
God
of
Recompences
shall
surely
requite
.
Words
most
worthy
of
our
daily
,
if
not
of
hourly
Consideration
,
that
we
may
not
faint
in
well-doing
,
or
in
suffering
:
for
doing
well
.
It
is
indeed
a
great
Temptation
,
and
apt
to
make
ones
feet
slip
▪
to
see
the
Possessions
of
the
World
in
the
Devil's
Power
and
Disposal
.
But
our
Remedy
is
at
hand
,
if
we
shall
constantly
bear
in
mind
the
other
part
of
my
Proposition
,
That
't
is
All
by
God's
Patience
and
wise
Permission
;
And
that
there
will
a
Day
come
,
when
God
will
make
up
his
Iewels
,
putting
a
very
signal
difference
between
the
wicked
and
the
righteous
;
between
the
men
that
serve
God
,
and
Them
that
persecute
their
Brethren
for
having
serv'd
him
.
Here
the
Tares
and
the
Wheat
grow
up
together
till
the
Harvest
:
yea
the
Tares
do
overgrow
and
bear
down
the
Wheat
;
and
many
times
do
choak
it
up
too
.
That
grand
Leviathan
,
the
Devil
,
is
suffer'd
here
even
to
swim
in
the
Tears
of
the
Righteous
;
to
bathe
himself
in
That
Brine
;
and
many
times
in
their
very
Blood
too
.
But
't
is
a
Corrosive
to
the
former
,
no
less
than
a
Cordial
to
the
later
,
That
God
is
said
to
have
a
Book
of
Remembrance
;
the
Devourers
of
the
Righteous
are
established
for
Iudgment
.
And
that
they
who
wax
fat
with
the
Spoils
of
Innocence
,
prepar'd
like
Sheep
for
the
day
of
slaughter
.
And
that
He
who
at
present
goeth
on
his
way
weeping
,
whilst
he
beareth
forth
good
Seed
,
shall
doubtless
come
again
with
Ioy
,
and
bring
his
Sheafs
with
him
.
And
that
in
due
time
we
shall
reap
,
if
we
faint
not
.
Add
we
to
this
our
due
Reflexions
,
on
the
Patience
of
Iob
,
and
the
Afflictions
of
Ioseph
.
Take
we
the
Prophets
for
an
Example
;
and
Him
who
indured
such
Contradictions
of
Sinners
against
himself
,
lest
we
be
wearied
and
faint
in
our
minds
.
I
say
,
let
us
but
read
such
parts
of
Scripture
,
and
but
remember
what
we
read
,
and
but
believe
what
we
remember
,
And
then
we
shall
not
be
in
danger
to
fret
our selves
at
the
ungodly
,
or
to
be
envious
against
the
Evil
doers
.
§
20.
But
now
,
besides
these
several
Reasons
of
the
seeming
Disorder
and
Confusion
in
the
promiscuous
Distribution
of
all
Possessions
under
the
Sun
,
There
may
be
other
Reasons
given
by
considering
men
,
and
there
are
doubtless
many
others
which
are
known
to
God
only
:
and
which
cannot
be
better
collected
than
from
the
Example
of
our
Saviour
,
on
whom
the
Devil
and
his
Instruments
were
permitted
to
have
so
great
a
Power
.
We
know
they
put
him
to
a
painful
and
shameful
Death
.
And
why
were
they
suffer'd
by
God
to
do
it
?
Even
for
quite
other
reasons
than
They
were
able
to
conceive
,
and
for
contrary
ends
to
what
They
were
led
by
:
To
wit
,
the
Satisfying
his
Iustice
;
the
Exhibition
of
his
Mercy
;
the
Declaration
of
his
Wisdom
;
the
Manifestation
of
his
Holiness
;
the
Illustration
of
his
Power
;
the
Exaltation
of
his
Glory
;
And
(
as
worthily
subordinate
to
each
of
These
,
)
the
Reformation
and
the
Safety
of
all
our
Souls
.
All
which
if
we
compare
with
the
five
Reasons
going
before
,
we
shall
not
wonder
at
the
Truth
of
This
Proposition
,
That
all
the
Kingdoms
of
the
World
,
and
the
Glory
of
them
,
(
at
least
successively
,
though
not
at
once
,
)
are
by
God's
Patience
,
and
wise
Permission
,
in
the
Devil's
Power
and
Disposal
.
§
21.
After
the
Truth
,
and
the
Reason
,
beggarly
Greatness
of
this
World
.
Over-value
it
we
may
,
and
very
commonly
we
do
too
;
but
undervalue
it
we
cannot
,
do
what
we
can
.
For
what
more
despicable
than
That
,
which
the
Devil
can
both
procure
,
and
deprive
us
of
?
What
more
worthy
of
our
Contempt
,
than
what
is
so
undervalued
by
Him
that
made
it
,
as
by
Him
to
be
often
left
in
the
Devil's
Power
and
Disposal
?
The
Devil
can
give
us
great
Possessions
,
just
as
he
gave
them
to
the
Chaldaeans
;
And
can
take
them
away
,
as
he
did
from
Iob.
For
both
which
reasons
we
ought
to
scorn
them
,
and
to
behave
our selves
towards
them
as
things
below
us
;
fit
for
nothing
but
to
be
matter
,
whereby
to
exercise
a
Bounty
to
such
as
want
them
.
First
(
I
say
)
't
is
a
disparagement
to
the
Wealth
and
Glory
of
the
World
,
that
they
are
left
so
much
by
God
in
the
Devil's
Power
,
that
Satan
is
suffer'd
to
bestow
them
on
such
as
serve
him
.
For
the
Gifts
of
the
Devil
are
never
Good
,
nor
consistent
with
Goodness
in
such
as
have
them
.
They
are
dishonourable
,
and
dangerous
,
and
Hostages
given
to
Destruction
.
The
Devil
can
give
Riches
,
(
in
the
sense
before
mention'd
,
)
but
not
Contentment
,
and
a
right
use
,
which
are
the
ends
for
which
we
crave
them
.
And
for
want
of
which
ends
,
they
increase
our
Poverty
.
For
as
,
when
the
Body
of
man
is
Aguish
,
no
Addition
of
Clothes
can
make
him
warm
;
So
when
the
Soul
of
man
is
vitious
,
no
Addition
of
Treasure
can
make
him
rich
.
The
reason
of
which
Paradox
may
thus
be
illustrated
,
and
clear'd
.
We
know
that
though
the
Clothes
defend
the
Body
from
outward
Cold
,
yet
't
is
the
Body's
inward
Heat
which
does
warm
the
Clothes
:
For
else
a
Coffin
and
a
Coverlid
would
warm
a
man
when
he
is
dead
.
Which
being
evidently
impossible
,
'T
is
plain
that
the
Body
must
warm
the
Clothes
,
before
the
Clothes
can
warm
the
Body
.
And
thence
a
Child
is
much
warmer
in
a
very
thin
Suit
,
than
his
old
decrepit
Father
when
wrapt
about
with
a
Wardrope
.
In
like
manner
't
is
the
Soul
which
makes
the
Possession
become
sufficient
,
not
at
all
the
Possession
which
gives
contentment
unto
the
Soul
.
And
as
the
way
whereby
to
cure
the
cold
Access
of
an
Ague
,
is
to
cleanse
the
Body
from
peccant
humours
,
not
to
bring
it
to
a
great
Fire
;
so
the
way
to
be
happy
as
well
as
full
,
is
to
purge
an
over
passionate
and
sickly
Soul
,
not
to
rake
up
a
great
Estate
.
There
are
indeed
who
have
Abundance
in
conjunction
with
Satisfaction
;
But
't
is
clear
their
Satisfaction
does
not
arise
from
That
Abundance
.
For
if
Contentment
could
grow
from
Plenty
,
The
Man
of
Macedon
had
been
satisfied
in
his
Acquist
of
all
Asia
;
and
had
not
wept
for
another
World
.
Nor
would
They
who
at
first
do
take
up
Arms
for
meer
Liberty
▪
continue
the
keeping
of
them
up
for
meer
Dominion
,
(
when
they
have
got
their
own
Liberty
,
they
would
not
take
it
from
other
men
.
)
From
whence
it
follows
,
That
no
man
living
is
contented
,
meerly
because
he
has
enough
,
But
that
many
men
have
enough
,
meerly
because
they
are
contented
.
And
as
a
man
in
a
Boat
,
when
he
would
pull
the
Bank
to
him
,
finds
it
impossible
for
him
to
do
it
,
but
by
pulling
Himself
upon
the
Bank
;
so
the
only
way
possible
to
fit
our
Condition
to
our
minds
,
is
by
bringing
our
minds
to
our
Condition
.
For
if
a
man
shall
inlarge
his
Desires
as
Hell
,
and
is
as
greedy
as
the
Grave
,
All
the
Possessions
in
the
World
will
not
fill
one
of
his
Eyes
.
'T
was
very
shrewdly
said
by
Socrates
to
Archelaus
,
the
Devil
(
from
That
Success
)
to
be
the
only
true
God
,
yet
wise
men
knew
him
to
be
no
better
,
than
the
most
bountiful
kind
of
Cheat
,
and
that
he
made
men
to
prosper
to
their
undoing
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Day
of
Wrath
,
(
as
the
Wise
man
calls
it
)
that
then
they
disprofit
in
extremity
,
because
they
purchase
for
their
Owners
a
place
in
Hell
.
So
little
reason
have
we
to
boast
,
that
we
abound
in
those
things
,
which
the
Devil
(
by
God's
Sufferance
)
can
help
us
to
,
who
neither
can
nor
will
help
us
,
to
use
them
wisely
to
our
Advantage
.
Much
less
reason
have
we
to
boast
,
in
what
the
Devil
can
take
away
too
;
in
being
Tenants
at
Will
to
so
vile
a
Landlord
.
There
is
nothing
more
usual
with
the
Prince
of
this
World
,
than
to
set
Pilate
against
Herod
,
as
well
as
Both
against
Christ
.
He
employs
one
Robber
in
offering
violence
to
another
.
And
who
would
care
for
those
Riches
which
only
make
him
the
Devil's
Sumpter
?
Can
we
think
it
a
noble
thing
,
to
be
laden
with
thick
Clay
at
the
Devil's
Pleasure
,
and
again
unladen
at
his
Command
?
To
have
Wealth
bestow'd
on
us
by
our
Complyance
with
the
Tempter
,
and
taken
from
us
by
other
men's
?
'T
was
wisely
done
of
Aristippus
,
the
learned
sole
Masters
of
all
his
Wealth
,
those
obnoxious
Possessions
which
were
without
him
▪
Which
Advice
of
Aristippus
was
much
like
That
of
our
Lord
himself
,
Lay
not
up
for
your selves
Treasure
on
Earth
,
where
Plunderers
and
Thieves
break
through
and
steal
.
From
whence
't
is
obvious
to
collect
,
that
we
are
not
so
much
obliged
to
Them
who
give
us
our
Estates
,
as
to
Them
who
do
teach
us
to
use
them
safely
.
The
Devil
and
his
Agents
,
are
often
permitted
to
do
the
former
;
But
God
alone
,
and
his
Embassadours
,
will
oblige
us
so
far
as
to
do
the
later
.
§
22.
Secondly
let
us
consider
,
That
since
we
find
God
Himself
bestowing
Riches
upon
some
,
as
upon
Abraham
,
and
Iob
,
or
whosoever
has
a
right
to
the
several
things
which
he
possesseth
;
whilst
the
Devil
gives
to
others
,
(
by
God's
Permission
)
as
to
the
Sabaeans
,
and
the
Chaldaeans
,
who
plunder'd
Iob
of
his
Substance
;
to
Achan
,
and
Ahab
,
or
whosoever
has
Possession
without
a
right
;
It
concerns
us
to
examin
the
exact
Derivation
of
our
Estates
;
and
to
have
it
well
stated
,
whether
we
receive
them
from
God
,
or
Satan
.
For
if
honestly
acquir'd
,
and
so
from
God
,
(
by
his
Appointment
,
and
Approbation
,
)
Then
we
may
honestly
injoy
them
,
to
the
Glory
of
God
,
and
our
private
Comfort
.
Always
bearing
This
in
mind
,
That
we
are
but
God's
Almoners
,
or
Usufructuaries
;
and
must
dispense
to
His
Members
who
is
Proprietary
in
chief
.
But
if
dishonestly
attain'd
to
,
and
so
from
Satan
,
(
by
God's
permission
only
,
and
sufferance
,
)
we
cannot
honestly
possess
,
much
less
injoy
them
,
and
therefore
ought
to
do
neither
to
God's
Dishonour
,
and
our
Damnation
.
But
as
our
Saviour
hath
said
of
the
Eye
,
and
Hand
,
That
if
at
any
time
they
offend
us
,
we
must
pluck
out
the
one
,
and
cut
off
the
other
;
so
must
we
say
of
our
Possessions
,
That
if
they
offend
us
in
the
like
sense
,
by
making
us
stumble
into
Sin
,
we
must
pluck
them
out
of
our
Treasury
,
(
like
the
Emperour
Sigismund
,
)
and
(
like
Him
too
)
cast
them
from
us
;
because
't
is
better
for
us
to
enter
as
Poor
as
Lazarus
into
Heaven
,
than
remaining
Rich
as
Dives
,
to
be
cast
into
Hell
.
Always
keeping
This
in
memory
,
That
Ill-gotten
Goods
may
purchase
matter
for
Repentance
,
But
Repentance
it self
they
can
never
purchase
.
§
23.
Thirdly
let
us
consider
,
That
if
the
Devil
himself
is
suffer'd
to
have
more
of
This
world
at
his
Devotion
and
Disposal
,
than
The
Great
Cham
,
or
the
Great
Mogul
,
or
whosoever
of
earthly
Potentates
is
worthily
thought
to
be
the
Greatest
;
Then
are
our
Shares
of
this
world
the
things
the
most
to
be
suspected
,
and
of
which
we
should
least
be
proud
.
Nor
should
we
rashly
take
it
for
granted
,
that
they
are
evermore
the
Blessings
and
Gifts
of
God
,
because
we
learn
by
sad
Experience
,
that
they
are
many
times
the
Curses
and
Snares
of
Satan
.
If
to
have
Riches
in
Possession
were
still
a
sign
of
God's
Favour
;
This
great
Absurdity
would
follow
,
That
the
Devil
himself
would
be
God's
chief
Favorite
.
The
Apostle's
Rule
is
,
That
whom
he
loveth
he
chasteneth
;
not
that
whom
he
loveth
,
he
maketh
Rich.
That
He
scourgeth
every
Son
whom
he
receiveth
;
not
that
every
one
whom
he
receiveth
,
he
makes
to
wallow
in
Prosperity
.
And
't
was
a
thing
so
very
rare
,
when
Times
were
better
than
now
they
are
,
to
see
the
same
man
both
Good
and
Prosperous
,
That
men
did
scandalously
complain
in
the
Days
of
Malachi
,
It
is
vain
to
serve
God
;
And
what
profit
is
it
that
we
have
kept
his
Ordinances
?
and
that
we
have
walked
mournfully
before
the
Lord
of
Hosts
?
when
the
Proud
are
happy
,
and
the
Workers
of
wickedness
are
set
up
?
Nor
was
it
otherwise
in
the
Days
of
the
Prophet
Ieremy
;
They
are
waxen
fat
,
they
shine
,
They
overpass
the
Deeds
of
the
wicked
;
They
judge
not
the
Cause
of
the
Fatherless
,
yet
They
prosper
.
See
and
consider
how
the
Devil
inrich't
and
prosper'd
those
Idolaters
,
whom
he
made
to
burn
Incense
unto
the
Moon
,
The
Queen
of
Heaven
,
in
the
Four
and
fourtieth
Chapter
of
Ieremy
.
Whilst
they
committed
That
Idol-worship
,
[
Their
women
lying
with
strange
men
in
their
Husbands
Presence
,
v.
19.
]
All
was
well
with
them
,
they
saw
no
evil
.
But
when
they
ceased
from
that
Idolatry
,
they
were
consumed
with
Sword
and
Famin
,
(
v.
18.
)
Whence
we
see
the
great
Folly
of
those
mens
reasonings
,
who
reckon
Prosperity
as
a
mark
of
the
best
Religion
,
and
Adversity
of
the
worst
.
Inferring
Herod
and
Pontius
Pilate
to
be
more
the
Favorites
of
God
,
than
the
Innocent
Iesus
whom
they
slew
,
and
hanged
on
a
Tree
.
For
the
former
still
liv'd
in
Peace
,
and
Plenty
,
in
Ease
,
and
Honour
;
whereas
the
later
was
Vir
Dolorum
,
a
Man
whose
life
was
full
of
Sorrows
.
Let
not
any
man
therefore
say
,
(
in
pretence
of
Gratitude
,
)
when
he
hath
gotten
an
Estate
by
Fraud
or
Violence
,
[
I
thank
God
for
it
,
I
have
a
competent
Fortune
;
These
are
the
Blessings
of
the
Lord
upon
my
Labours
;
or
God
hath
given
these
things
unto
me
;
]
for
what
is
this
but
a
fair-spoken
Blasphemy
,
intitling
God
to
the
Injustice
,
by
which
a
man
is
made
Rich
?
Whereas
to
ascribe
it
to
the
Devil
,
and
his
own
heart's
Lust
,
is
to
lay
the
ugly
Brat
at
its
Father's
Door
;
And
to
justifie
God
,
whilst
he
dishonours
and
disobeys
him
.
We
must
accordingly
distinguish
between
the
things
that
we
possess
,
by
distinguishing
the
Means
whereby
we
have
them
,
and
proportionably
resolve
on
our
usage
of
them
.
What
is
honestly
come
by
,
and
we
can
prove
so
to
be
,
we
must
not
fail
to
be
thankful
for
,
and
may
injoy
them
as
well
with
Gladness
,
as
with
Singleness
of
Heart
.
But
for
our
ill-gotten
Goods
,
(
the
Gifts
of
Satan
,
and
not
of
God
,
)
we
must
part
with
them
as
greedily
into
their
true
Master's
Hands
,
as
ever
we
got
them
into
our
own
.
§
24.
Last
of
all
let
us
consider
,
That
if
the
Things
of
this
world
(
commonly
call'd
the
Goods
of
Fortune
,
)
are
often
suffered
by
God
to
be
in
the
power
of
the
Devil
,
and
often
given
by
the
Devil
to
such
as
serve
him
;
And
if
Both
must
give
accompt
at
the
Day
of
Judgment
,
for
whatsoever
is
so
given
,
and
so
receiv'd
;
we
learn
from
hence
not
to
repine
at
the
Prosperities
of
the
wicked
,
the
Devil
made
our
Saviour
,
(
upon
condition
of
Idolatry
,
)
and
which
,
for
that
very
reason
,
our
Saviour
rejected
with
great
Disdain
?
Again
we
learn
not
to
be
sorry
as
men
without
hope
,
when
we
find
it
goes
worst
with
the
best
of
men
.
It
being
enough
to
reconcile
the
greatest
Prosperity
of
the
Unjust
,
and
the
greatest
Adversity
of
the
Righteous
,
both
with
the
Mercy
and
the
Iustice
of
God
Almighty
,
That
the
Lord
of
the
Harvest
,
when
the
Harvest-Time
is
come
,
will
gather
the
Wheat
into
his
Garner
,
and
burn
up
the
Chaff
with
Fire
unquenchable
.
If
the
Flesh
asks
the
Quaestion
,
Why
does
the
way
of
the
wicked
prosper
?
Why
are
they
happy
who
deal
treacherously
?
Why
has
the
Devil
so
great
a
Power
upon
Earth
?
Why
does
the
wicked
devour
the
man
who
is
more
righteous
than
He
?
Let
the
Spirit
make
Answer
in
the
That
this
light
Affliction
which
is
but
for
a
moment
,
worketh
for
us
(
afterwards
)
a
far
more
exceeding
and
eternal
weight
of
Glory
.
Whensoever
we
are
tempted
by
either
effect
of
the
Devil's
Power
,
(
be
it
Prosperity
,
or
Affliction
,
)
let
us
look
up
unto
our
Saviour
upon
the
Top
of
two
Mountains
;
to
wit
the
Mountain
we
are
upon
,
where
he
was
tempted
by
the
Devil
,
with
all
the
Kingdoms
of
the
Earth
,
and
the
Glory
of
them
;
And
the
famous
Mount
Calvary
,
whereon
he
was
tempted
by
the
Devil
,
with
all
the
Torments
in
the
Earth
,
and
Disgraces
of
them
.
Thence
we
may
see
the
perfect
Purity
of
that
Immaculate
Lamb
,
who
rather
would
suffer
Those
Torments
,
than
accept
That
Offer
.
He
had
refus'd
so
many
Kingdoms
,
but
would
not
refuse
to
receive
a
Cross
:
Refus'd
the
Glory
of
the
world
,
but
not
The
Shame
too
.
He
had
refus'd
long
before
to
be
made
a
King
,
But
would
not
afterwards
refuse
to
be
vex't
and
disgrac'd
with
a
Crown
of
Thorns
.
The
meanest
things
in
this
world
he
would
by
no
means
despise
,
But
he
despis'd
the
Pomps
and
Vanities
,
which
ordinarily
pass
for
the
Greatness
of
it
.
And
therefore
as
often
as
the
Devil
shall
use
his
Power
against
us
,
as
here
he
did
against
Christ
,
let
us
relieve
our selves
with
the
memory
of
This
one
Thing
,
That
the
Servant
is
not
above
his
Lord
.
And
that
we
are
foolishly
unreasonable
,
if
we
expect
to
fare
better
than
an
Innocent
Iesus
,
in
the
midst
of
our
manifold
and
hainous
Guilts
.
And
that
as
He
,
so
we
too
,
may
easily
suffer
many
things
,
by
duly
weighing
how
they
dispose
us
for
an
Entrance
into
his
Glory
.
§
25.
Now
having
evidenced
the
Truth
of
my
second
Doctrin
,
(
with
greater
care
of
Perspicuity
,
than
of
not
being
tedious
,
)
both
from
Scripture
,
from
Reason
,
and
from
Experience
;
from
Aphorisms
of
Scripture
,
and
from
Scriptural
Examples
;
from
Solitary
Reason
,
and
Reason
grounded
upon
Scripture
;
from
other
mens
Experience
,
and
from
our
own
;
and
all
attested
as
well
by
Sacred
,
as
by
Secular
Story
;
And
having
clear'd
it
yet
farther
by
way
of
Answer
to
an
Objection
;
offer'd
also
at
the
Causes
of
this
seemingly-strange
oeconomy
in
God's
disposal
of
Affairs
;
and
directed
to
the
Lessons
it
ought
to
teach
us
;
I
think
it
Time
to
pass
forwards
to
the
Third
Observable
I
propos'd
;
To
wit
,
That
the
whole
Scope
and
Drift
of
all
the
Donatives
of
the
Tempter
,
is
to
turn
our
Adoration
out
of
its
true
and
proper
Channel
;
to
steal
it
from
God
,
and
to
divert
it
upon
Himself
.
He
seldom
or
never
Proffers
,
but
with
a
Treacherous
Proviso
.
He
does
it
liberally
indeed
,
[
All
these
things
will
I
give
thee
,
]
But
with
this
covetous
Reserve
,
[
If
thou
wilt
fall
down
and
worship
me
.
]
.
§
1.
To
demonstrate
the
Proposition
with
the
greater
Force
and
Perspicuity
,
I
am
to
imitate
those
men
,
who
go
a
step
or
two
back
that
they
may
leap
so
much
the
farther
.
And
premise
two
or
three
words
concerning
the
Bounty
of
God
and
Man
,
before
I
come
to
That
of
Satan
.
It
was
a
very
smart
saying
of
Learned
God
alone
does
give
freely
to
all
his
Creatures
,
whilst
all
his
Creatures
to
one
another
are
no
better
at
the
best
than
Ingenuous
Hucksters
.
The
best
of
his
Creatures
under
Heaven
,
which
are
confessedly
Men
and
Women
,
yea
the
best
of
those
best
,
which
are
the
liberal
and
the
munificent
,
when
they
do
most
seem
to
give
,
they
do
but
seem
so
.
For
if
they
sell
not
their
courtesies
for
Land
,
or
Mony
,
yet
commonly
they
sell
as
good
a
Turn
.
Nor
can
it
truly
and
properly
be
call'd
a
Gift
,
which
is
meant
for
a
Decoy
to
some
great
Advantage
,
whether
a
step
to
Preferment
in
Times
of
Safety
,
or
else
a
Bribe
for
Protection
in
Times
of
Danger
.
The
very
clearest
of
our
Gifts
are
those
we
give
to
Men
in
want
,
and
who
for
that
very
reason
are
the
least
able
to
requite
us
;
And
yet
even
Those
are
a
kind
of
Bargains
.
For
whilst
we
make
a
fair
shew
of
giving
any
thing
to
the
Poor
,
the
Scripture
tells
us
that
(
in
Reality
)
we
are
but*
lending
to
the
Lord
.
And
farther
impart
,
shall
be
repaid
to
us
again
.
So
true
is
that
which
I
noted
from
learned
Philo
,
That
God
alone
is
a
perfect
Giver
,
whilst
the
freest
of
Men
are
but
liberal
Hucksters
.
Our
profusest
favours
to
one
another
are
but
a
Mercenary
Munificence
,
as
our
largest
Offertories
to
God
are
but
a
Mercenary
Devotion
.
§
2.
Hereupon
we
are
to
argue
à
minori
ad
majus
.
If
the
best
Mens
Gifts
are
so
Imperfect
,
what
then
are
Satan's
,
who
(
besides
that
He
has
not
a
right
to
give
,
)
does
sell
his
Gifts
for
Mens
Souls
?
Things
so
infinitely
precious
,
that
Christ
Himself
could
not
buy
them
,
but
with
his
Blood
.
When
our
Souls
were
to
be
purchas
't
from
Sin
and
Hell
,
the
Son
of
God
being
Incarnate
could
not
have
given
enough
for
them
,
if
He
had
not
vouchsafed
to
give
Himself
.
Now
't
is
the
Avarice
of
Satan
,
(
and
his
Ambition
at
the
same
instant
,
)
to
buy
our
Souls
back
unto
Sin
and
Misery
,
although
he
bids
no
more
for
them
,
than
the
pitiful
Allectives
of
Wealth
,
and
Greatness
;
The
Kingdoms
of
the
Earth
,
and
the
Glory
of
them
.
And
well
it
were
,
if
it
were
no
worse
.
For
,
besides
that
he
offers
a
great
deal
more
than
he
can
give
,
(
he
being
ever
God's
Pris'ner
,
as
hath
been
shewn
,
)
the
saddest
part
of
it
is
,
that
however
his
biddings
are
on
the
Earth
,
his
general
Payments
are
still
in
Hell
.
All
his
Gifts
do
still
flow
from
his
Desire
of
such
Gain
.
He
reacheth
his
offers
to
us
with
one
hand
,
that
he
may
plunder
us
with
the
other
.
His
liberality
to
us
,
is
like
the
Fisherman's
to
the
River
;
who
in
Case
he
does
cast
in
a
worthless
Fly
,
't
is
that
the
River
may
requite
Him
with
some
good
Fish
.
When
Satan
offers
us
any
favours
,
we
must
immediately
consider
he
is
but
Angling
after
our
Souls
.
He
baits
his
Hook
with
worldly
Greatness
,
that
whilst
we
catch
at
the
one
,
we
may
be
caught
with
the
other
;
and
,
like
silly
Fishes
indeed
,
may
greedily
swallow
our
own
Destruction
.
§
3.
Thus
the
Things
which
we
call
the
Gifts
of
Satan
,
we
find
by
experience
we
do
but
call
so
.
They
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gifts
and
no
Gifts
.
Munera
inescata
,
Baits
of
Bounty
.
Such
a
Condition
is
interpos'd
betwixt
the
Proffer
,
and
the
Performance
,
as
makes
the
Donative
far
worse
than
Nothing
.
His
Condition
does
evacuate
and
null
his
Offer
.
For
what
he
said
unto
our
Saviour
,
(
without
a
Proxy
,
)
he
saith
(
by
his
Instruments
)
to
each
of
us
,
All
these
things
will
I
give
thee
,
if
falling
down
thou
wilt
worship
me
.
Which
is
as
much
as
to
say
,
all
shall
be
thine
with
this
Proviso
,
that
thou
wilt
take
a
sure
Course
to
be
no
whit
the
better
,
but
much
the
worse
for
their
Injoyment
.
Thou
shalt
be
Rich
at
this
present
,
if
for
the
future
thou
wilt
be
ruin'd
.
Thou
shalt
have
all
the
World
at
will
,
but
thou
shalt
have
it
upon
Condition
,
that
thou
turn
Idolater
,
and
be
damn'd
.
And
what
is
this
better
than
to
say
,
I
will
give
Thee
very
freely
a
great
Estate
,
upon
Condition
thou
wilt
pay
me
a
thousand
times
more
than
it
is
worth
,
and
also
make
thy self
incapable
of
its
Injoyment
.
I
will
shew
thee
the
ready
way
,
not
to
Liberty
only
,
but
Empire
,
upon
Condition
thou
wilt
serve
me
,
and
be
a
Slave
.
I
will
lift
thee
up
,
if
thou
wilt
cast
thy self
down
.
Thus
does
the
Devil
speak
Contradictions
;
And
the
Proviso
with
which
he
proffers
does
make
the
proffer
of
none
effect
.
Like
those
Beasts
in
the
Apologue
,
which
offer'd
the
Lyon
to
be
their
King
,
if
he
would
but
permit
them
to
cut
his
Claws
.
They
would
admit
Him
to
Reign
,
and
to
triumph
over
them
,
if
he
would
do
them
the
favour
to
disable
himself
for
the
Preferment
.
Thus
the
Devil
either
presents
us
with
empty
Proffers
rather
than
Gifts
,
with
flattering
Hopes
,
not
true
Possessions
;
or
if
He
really
indows
us
,
he
does
it
only
to
our
undoing
.
If
he
helps
us
to
Wit
,
't
is
that
we
may
wickedly
lay
it
out
in
speaking
jestingly
foolish
and
hurtful
Lusts
,
which
drown
the
Soul
in
Misery
and
Perdition
.
If
to
Secular
Greatness
,
it
is
to
betray
us
to
Self-Relyance
;
and
break
our
Necks
from
that
Ladder
by
which
we
mounted
▪
If
he
helps
us
with
Mony
by
any
means
,
it
is
but
just
as
old
Gamesters
do
lend
their
cash
to
young
Heirs
,
that
they
may
lose
it
with
them
at
play
.
Or
as
Harlots
lend
Mony
unto
their
prodigal
Gallants
,
that
when
they
have
spent
it
upon
their
Lusts
,
They
with
whom
they
have
spent
it
,
may
Sue
the
Bond.
Or
as
some
supply
Madmen
with
Knives
and
Halters
,
that
either
they
may
strangle
,
or
stab
themselves
.
How
sweet
soever
the
Gifts
of
Satan
may
seem
to
be
at
the
beginning
,
yet
their
end
and
designment
is
still
as
bitter
as
Destruction
.
When
he
carried
up
our
Saviour
unto
a
Pinnacle
of
the
Temple
,
(
an
high
Preferment
,
)
v.
5.
it
was
to
this
end
,
that
he
might
cast
himself
headlong
,
(
v.
6.
)
When
he
took
him
up
again
unto
a
very
high
Mountain
,
(
v.
8.
)
it
was
to
this
end
,
that
he
might
presently
fall
down
,
(
v.
9.
)
Just
as
when
an
Eagle
has
found
an
Oyster
,
he
takes
it
up
into
the
Clouds
,
that
he
may
give
it
by
so
much
the
greater
fall
,
and
that
by
breaking
the
Shell
,
he
may
eat
the
Fish
.
In
a
word
,
we
may
resemble
the
Gifts
of
Satan
,
to
the
monstrous
Locusts
from
out
the
bottomless
Pit
;
which
though
Crowns
of
Gold
,
and
Faces
like
those
of
Men
,
and
goodly
Hair
like
that
of
Women
,
yet
their
Teeth
all
the
while
were
as
the
Teeth
of
Lyons
,
and
the
Stings
in
their
Tails
like
those
of
Scorpions
.
§
4.
Mark
now
the
Lessons
which
This
they
gave
large
mony
unto
the
Souldiers
,
whom
they
had
set
on
full
purpose
to
watch
the
Sepulcher
of
Christ
.
Yet
did
they
not
do
it
in
generosity
,
or
with
any
design
of
the
Soldiers
good
,
but
only
brib'd
them
to
tell
a
Lye
:
To
wit
that
whilst
they
were
sleeping
,
Christ
was
stoln
out
of
his
Grave
.
Queen
Iezebel
(
no
doubt
)
did
send
a
Present
very
considerable
to
the
two
Sons
of
Belial
;
but
it
does
not
thence
follow
that
she
was
liberally-minded
;
for
she
only
meant
to
hire
them
to
bear
false
witness
,
and
thereby
to
requite
her
with
Naboth's
Simon
Magus
was
very
free
of
his
Mony
,
but
't
was
to
buy
the
famous
Gift
of
the
Holy
Ghost
;
and
this
by
whom
,
and
to
what
Intent
it
is
directed
.
We
must
beware
of
their
offers
,
who
shall
offer
us
That
which
is
none
of
Theirs
,
(
as
the
Devil
here
did
,
)
and
we
must
mark
the
Condition
on
which
the
offer
is
made
.
As
whether
it
is
not
to
ingage
us
in
Schism
,
or
Sacrilege
;
whether
it
is
not
to
make
us
Partners
in
any
Conspiracy
,
or
Faction
,
that
we
may
worship
and
fall
down
to
something
else
besides
God
.
Suppose
a
Man
shall
take
thee
up
(
whosoever
thou
art
who
now
dost
read
what
I
am
writing
)
unto
some
Pinnacle
of
the
Temple
,
or
some
exceeding
high
Mountain
,
and
shall
discover
to
thee
(
from
thence
)
some
very
excellent
Seat
which
is
none
of
his
,
to
wit
a
noble
Pile
of
Building
,
with
a
great
deal
of
Land
round
about
it
,
beautiful
Gardens
,
and
Fish-ponds
,
and
as
well
wooded
as
thou
canst
wish
,
and
shall
say
unto
thee
,
as
Satan
here
unto
our
Saviour
,
All
this
will
I
give
thee
;
or
thou
shalt
have
it
for
a
Song
;
(
thou
shalt
not
pay
above
half
the
value
,
)
if
thou
wilt
promise
me
to
keep
out
the
proper
Owner
.
What
wilt
thou
do
in
such
a
Case
?
If
thou
acceptest
of
the
proffer
,
thou
dost
rebel
against
God
,
and
worship
Satan
.
For
if
thou
dost
but
covet
thy
Neighbour's
Goods
,
(
which
is
less
than
to
seize
upon
them
,
)
thou
transgressest
God's
Law
;
and
in
transgressing
God's
Law
,
thou
keepest
Satan's
;
And
to
keep
Satan's
Law
,
is
to
fall
down
to
him
,
and
worship
him
.
And
if
thou
wilt
not
do
This
,
thou
must
refuse
the
man's
Proffer
,
as
Christ
did
Satan's
;
and
that
with
the
like
indignation
,
express'd
by
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Get
thee
behind
me
.
Get
thee
behind
me
,
as
for
other
,
so
for
this
great
Reason
,
because
thou
offerest
to
me
That
,
which
is
none
of
Thine
.
We
must
carefully
distinguish
'twixt
Power
,
and
Right
.
It
may
be
much
in
thy
Power
,
though
more
in
Satan's
.
But
neither
Satan
nor
thy self
can
have
a
colour
of
Right
to
it
.
Wer
't
thou
as
liberal
of
thine
own
,
as
of
another
man's
Goods
,
thou
would'st
have
offer'd
me
the
one
at
as
cheap
a
Rate
as
the
other
.
Something
therefore
there
must
be
in
it
,
that
being
a
Great
Lover
of
Wealth
,
thou
yet
canst
part
with
it
so
easily
.
It
plainly
shews
that
thou
tak'st
it
for
none
of
Thine
;
for
else
thou
hadst
stood
upon
other
Terms
.
And
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Get
thee
behind
me
.
Which
,
as
it
ends
the
first
Lesson
we
are
to
take
from
This
Doctrin
,
so
at
the
very
same
instant
it
prompts
us
also
to
a
second
.
And
therefore
§
5.
Secondly
let
us
consider
,
what
kind
of
Recompence
,
or
Return
,
we
are
to
make
unto
the
Devil
for
all
his
offers
.
What
David
said
in
another
case
,
to
the
end
he
might
not
be
unthankful
,
[
Quid
retribuam
,
What
shall
I
render
unto
the
Lord
for
all
his
benefits
bestow'd
upon
me
,
]
we
are
as
well
to
say
here
,
to
the
end
we
may
not
be
unreveng'd
;
Quid
retribuemus
,
What
shall
we
render
unto
the
Devil
for
all
his
mischievous
Bounties
bestow'd
upon
us
?
The
fittest
Requital
we
can
make
him
,
is
to
fling
back
his
Favours
into
his
Face
;
and
to
bespeak
him
in
such
a
stile
,
as
was
used
by
St.
Peter
to
Simon
Magus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Thy
mony
perish
with
thee
.
no
right
to
give
.
And
certainly
all
of
that
Nature
we
ought
to
look
upon
,
as
forbidden
Fruit.
For
such
God
made
it
by
the
last
Praecept
in
the
Decalogue
,
Non
concupisces
,
Thou
shalt
not
covet
.
And
therefore
as
often
as
the
Devil
(
by
what
Instrument
soever
,
)
shall
frankly
offer
us
a
Portion
of
Wealth
,
or
Greatness
,
which
he
may
easily
have
a
power
,
but
not
a
right
to
bestow
upon
us
,
Let
us
rebuke
him
with
such
an
Answer
,
as
Ioseph
made
unto
his
Mistress
.
Or
let
us
expostulate
with
our selves
,
as
Moses
Israel
,
Do
we
thus
requite
the
Lord
,
O
foolish
People
,
and
unwise
?
Is
not
He
our
Father
which
bought
us
?
Hath
not
he
made
us
,
and
established
us
?
Shall
we
kick
at
him
like
Iesurun
,
and
quite
forget
the
Rock
out
of
which
we
were
hewn
?
Or
let
us
say
with
our
Saviour
,
(
whose
words
are
writ
for
our
learning
,
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Get
thee
hence
Satan
.
For
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
Him
only
shalt
thou
serve
.
Again
it
is
written
,
Thou
shalt
not
covet
or
desire
thy
Neighbour's
Goods
,
much
less
,
by
Violence
,
or
by
Fraud
,
shalt
thou
take
them
into
Possession
.
§
6.
Again
we
learn
from
this
Doctrin
,
to
suspect
our
own
Treasures
,
as
well
as
to
be
spotless
from
other
mens
.
For
Satan
tempts
us
to
Idolize
him
,
as
well
by
making
us
abusive
of
what
we
have
,
as
by
making
us
covetous
of
what
we
have
not
.
Agur
pray'd
against
such
alone
as
are
given
by
Satan
.
For
he
did
not
say
thus
,
Suffer
not
the
Devil
to
give
me
Riches
;
But
Give
me
not
Riches
,
lest
I
be
full
and
deny
thee
.
Thereby
intimating
unto
us
,
That
Riches
are
Temptations
,
though
never
so
honestly
acquir'd
.
And
however
they
are
Blessings
,
as
given
by
God
;
yet
,
consider'd
even
as
such
,
they
are
dangerous
Blessings
;
for
by
the
artifice
of
Satan
,
and
the
suggestions
of
the
Flesh
,
they
may
be
easily
perverted
to
God's
Dishonour
,
and
so
prove
matter
of
Execration
.
Indeed
it
is
not
our
Fault
,
to
be
as
rich
as
God
made
us
.
But
to
sacrifice
our
Thoughts
,
and
to
devote
our
Affections
to
what
we
have
,
is
flatly
and
plainly
to
Idolize
it
.
To
bestow
the
very
Riches
which
God
hath
given
us
,
upon
our
Coffers
,
by
Avarice
,
or
on
our
Pride
,
by
Prodigality
,
(
which
is
another
kind
of
Avarice
,
to
wit
a
coveting
of
Fame
,
)
is
neither
better
,
nor
worse
,
than
to
fall
down
to
them
,
and
worship
them
.
All
the
wickedness
in
the
World
does
seem
to
have
enter'd
at
these
Three
Doors
,
Beauty
,
Riches
,
and
Reputation
.
The
first
of
which
does
give
Fodder
to
the
Lust
of
the
Flesh
,
as
does
the
second
to
the
Lust
of
the
Eye
,
and
the
third
to
the
Pride
of
Life
.
Now
what
Danger
soever
there
is
in
Beauty
▪
will
be
found
to
be
in
Riches
,
and
Reputation
.
They
are
Idols
all
Three
,
very
eminently
great
;
But
Riches
,
if
either
,
are
much
the
greatest
.
Te
facimus
Fortuna
Deam
,
was
said
by
the
Poet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Greatest
Fortunes
have
more
Adorers
,
than
the
greatest
Beauties
in
all
the
World
.
Besides
that
Those
are
the
most
constant
,
as
well
as
the
fondest
,
and
the
most
passionate
.
And
't
is
a
rational
Conjecture
,
that
there
is
more
sleep
broken
for
love
of
Riches
,
in
a
year
,
than
there
is
in
many
Ages
,
for
love
of
Beauty
.
We
may
judge
by
one
Sigismund
how
it
fares
with
all
worldlings
.
When
the
worldly
man
should
sleep
,
he
will
be
thinking
upon
his
Treasure
;
But
when
he
should
pray
,
he
will
fall
asleep
.
And
which
is
likeliest
to
be
his
Deity
?
That
God
of
Heaven
,
on
whom
he
cannot
think
for
sleeping
,
or
That
white
and
red
Earth
,
for
his
thinking
upon
which
he
can
seldom
sleep
?
We
see
how
Avarice
is
Idolatry
,
and
so
a
spiritual
Fornication
,
and
so
an
absolute
Divorce
of
our
Souls
from
God
.
Nor
can
the
Sin
of
Prodigality
be
one
whit
less
,
as
being
a
Sacrifice
to
the
Lust
of
the
Flesh
,
perhaps
to
many
of
those
Lusts
,
perhaps
to
all
.
And
look
how
many
Lusts
he
trys
to
satisfie
,
so
many
Idols
he
does
adore
.
Admit
the
Prodigal
spends
nothing
but
what
is
properly
his
own
,
and
does
some
Good
with
it
by
accident
;
yet
it
is
but
by
accident
that
good
is
done
;
for
which
not
He
himself
,
but
his
Ambition
is
to
be
thank't
.
Let
the
man
be
what
he
will
who
abounds
in
Riches
,
whether
a
Prodigal
,
or
a
Niggard
,
or
hardly
Either
,
they
are
apt
to
ingender
a
flat
forgetfulness
of
God
,
(
as
before
I
noted
,
)
which
in
Iesurun
,
and
Nabal
,
and
in
David
himself
may
be
clearly
seen
.
The
first
,
waxing
fat
,
did
even
kick
against
his
Maker
.
When
the
second
was
drunk
,
he
valued
not
God
,
any
more
than
David
.
The
third
has
humbly
recorded
his
own
Experience
,
Psal.
30.
6
,
7.
And
also
That
of
the
Generality
of
God's
own
People
:
Psal.
78.
from
v.
24.
to
v.
35.
When
God
rain'd
Manna
,
and
sent
them
meat
to
the
full
,
and
gave
them
all
that
they
desir'd
,
Then
(
saith
he
)
they
were
not
estranged
from
their
Lusts.
But
when
he
slew
them
,
they
sought
him
,
and
inquired
early
after
God
.
Then
they
remembred
that
God
was
their
strength
,
and
that
the
high
God
was
their
Redeemer
.
So
that
Prosperity
was
the
thing
which
made
them
forgetful
of
their
God
,
and
heavy
Affliction
was
the
Instrument
which
brought
him
back
to
their
Remembrance
.
When
Riches
do
interpose
between
God
and
the
Soul
,
they
are
apt
to
intercept
the
Attractive
Vertue
,
whereby
God
is
wont
to
draw
the
Soul
unto
Himself
;
As
an
Adamant
intervening
between
the
Iron
and
the
Loadstone
,
does
intercept
the
magnetique
force
,
wherewith
the
Loadstone
allures
the
Iron
.
But
as
,
if
we
take
away
the
Adamant
,
the
Iron
will
leap
unto
the
Loadstone
;
so
take
away
Riches
(
as
in
the
abovenam'd
Experiment
;
)
and
the
Soul
will
be
the
apter
to
fly
towards
God
.
It
is
so
natural
for
Mortals
to
be
transported
with
Prosperity
,
that
it
extorted
from
Moses
an
extraordinary
Caveat
,
before
he
God
Himself
gives
it
,
how
great
a
Curse
must
it
be
,
when
the
Gift
of
Satan
?
If
Riches
honestly
gotten
are
such
a
Clog
unto
the
Soul
,
as
does
oftentimes
hinder
her
flight
to
Heaven
;
How
shall
she
hope
to
mount
thither
,
when
both
her
Wings
and
her
sadder
Curse
,
than
what
at
first
was
denounced
by
God
to
Adam
,
That
in
the
sweat
of
his
Brows
he
should
eat
his
Bread
.
§
7.
Again
we
learn
from
this
Doctrin
,
as
to
suspect
our
own
Treasures
when
present
with
us
,
so
not
to
seek
them
being
absent
with
too
much
fervour
.
For
the
Son
of
Sirach
He
who
seeketh
Danger
shall
perish
in
it
.
And
that
Riches
are
Dangers
,
has
not
only
already
been
made
apparent
,
but
may
be
farther
made
clear
by
our
common
Experience
of
its
Effects
.
For
notwithstanding
there
are
some
who
do
make
themselves
Friends
with
the
unrighteous
Mammon
,
(
that
is
,
by
giving
it
to
the
Poor
,
do
truly
lend
it
unto
the
Lord
,
and
lay
it
out
upon
Life
Eternal
,
)
yet
we
find
it
too
general
,
that
the
greater
mens
Qualities
and
Fortunes
are
,
by
so
much
the
greater
are
their
Vanities
,
and
Vices
too
.
And
That
War
of
their
Lusts
,
which
is
a
very
great
Plague
,
they
are
so
strongly
wedded
to
,
as
to
call
it
Peace
,
Wisd.
14.
22.
And
I
suppose
it
was
Experience
which
taught
the
Italians
to
use
those
Proverbs
,
a
great
deal
of
Wealth
brings
a
great
deal
of
Woe
,
And
the
greater
the
Happiness
,
't
is
to
be
trusted
so
much
the
less
.
Proverbs
so
wholsom
,
as
well
as
True
,
(
were
they
as
diligently
consider'd
,
as
they
are
easily
understood
,
)
that
they
deserve
the
next
place
to
those
of
Solomon
.
For
if
our
Riches
are
from
God
,
we
are
by
so
much
the
more
obliged
;
And
if
from
Satan
,
the
more
indanger'd
.
If
from
God
,
they
are
intrusted
with
us
as
Talents
,
of
which
we
must
give
an
exact
accompt
.
And
he
that
sits
at
the
highest
Rent
,
has
by
so
much
an
higher
Accompt
to
render
.
If
from
Satan
,
they
are
but
well-baited
Hooks
,
wherewith
to
catch
our
Hearts
from
us
;
and
,
with
Them
,
our
Adoration
.
How
apt
they
are
to
prove
mischievous
,
the
Devil
himself
discovers
to
us
by
his
parting
with
them
so
easily
.
We
may
have
them
for
no
more
than
an
Act
of
Worship
;
And
,
that
Condition
being
premis'd
,
they
go
a
begging
for
our
Acceptance
.
Thus
at
once
they
are
the
cheapest
and
dearest
things
to
be
imagin'd
:
The
cheapest
,
in
regard
they
are
so
easily
come
by
,
(
for
a
man
may
be
damn'd
with
a
wet
finger
;
)
and
the
dearest
,
in
regard
we
part
with
our
Innocence
to
acquire
them
.
Adam
did
not
eat
gratis
of
the
fruit
that
was
forbidden
,
though
the
Serpent
ask'd
nothing
,
but
let
him
have
it
for
taking
up
.
'T
is
easy
to
steal
,
and
to
be
caught
,
And
as
easy
to
be
hang'd
,
as
it
is
to
turn
round
,
and
to
make
Grimaces
.
But
sure
the
man
would
not
be
thank'd
,
who
should
commend
the
thing
to
us
for
its
Facility
.
This
I
know
to
be
the
subject
of
the
last
Observable
in
the
Text
,
of
which
I
shall
take
no
further
notice
,
than
by
shewing
how
it
is
useful
to
poor
,
and
rich
.
'T
is
matter
of
comfort
to
the
Poor
,
(
such
I
mean
as
God
himself
has
made
such
,
)
that
they
want
not
the
Riches
they
are
without
;
and
that
their
Poverty
is
their
Option
,
as
well
as
Lot
.
For
't
is
evident
,
if
they
would
,
they
might
be
easily
as
rich
as
the
Devil
can
make
them
.
'T
is
matter
of
sorrow
to
the
Rich
,
and
of
great
reproach
too
,
that
they
should
take
so
vast
pains
for
things
so
easily
to
be
compass'd
:
Or
think
they
get
by
those
things
,
which
are
purchas'd
at
the
price
of
so
rich
a
Iewel
as
a
man's
Soul
:
Or
put
their
Trust
in
those
things
,
to
which
the
Title
of
uncertain
is
fix'd
in
Scripture
:
(
As
when
St.
Paul
exhorts
Timothy
to
charge
the
Rich
,
not
to
trust
in
uncertain
Riches
)
Or
make
their
Boast
of
those
things
,
which
't
is
in
every
Fool
's
power
,
to
get
,
or
part
with
;
But
not
in
the
power
of
one
in
a
Thousand
,
rightly
to
use
,
or
to
injoy
.
To
find
Darius
dying
with
Thirst
,
whilst
he
was
owner
of
many
Rivers
;
and
Alexander
frozen
up
with
cold
,
even
then
when
he
had
master'd
the
Eastern
Sun
;
and
Midas
beggar'd
by
his
Wealth
,
when
every
finger
of
his
was
turn'd
to
a
Philosopher's
Stone
;
is
of
it self
enough
to
teach
us
,
that
none
have
ever
been
more
in
want
,
than
They
into
whose
Bosoms
the
Tempter
has
emptied
his
Cormicopiae
.
§
8.
But
now
besides
these
several
Lessons
which
the
Devil
's
large
offer
is
apt
to
teach
us
,
there
is
a
Lesson
to
be
drawn
out
of
all
these
Lessons
;
and
such
as
the
whole
Discourse
premised
has
an
aptness
in
it self
to
dispose
us
for
.
This
is
a
Season
not
more
proper
for
private
Austerities
to
the
Rich
,
than
for
a
bountiful
Contribution
to
the
Necessities
of
the
Poor
.
These
should
Injoy
our
Self-denials
,
and
be
fill'd
by
our
Fastings
in
Time
of
Lent
.
Nor
can
we
better
be
exhorted
,
(
seeing
the
Tenor
of
the
Text
does
suggest
it
to
us
,
)
than
to
beat
the
Devil
with
his
own
Weapon
.
To
make
our selves
Friends
of
the
Mammon
of
Unrighteousness
.
To
worship
God
with
those
things
,
for
which
we
are
tempted
to
worship
Satan
.
Not
to
be
honest
only
and
just
,
but
also
merciful
and
munificent
,
even
in
spite
to
That
Devil
,
who
is
so
earnestly
desirous
to
make
us
Worldlings
.
If
the
Devil
shall
say
to
us
,
[
All
this
will
I
give
you
,
if
falling
down
ye
will
worship
me
,
]
lay
we
back
again
to
the
Devil
,
[
This
we
give
unto
the
Poor
,
because
we
fall
down
to
,
and
worship
God
.
]
We
do
not
sanctifie
the
Day
,
though
we
do
never
so
much
observe
it
,
if
to
all
our
Acts
of
Sacrifice
(
in
Prayer
and
Sermon
,
)
we
add
not
Works
of
Mercy
too
.
As
we
hope
that
our
Prayers
shall
fly
to
Heaven
,
we
must
lend
them
our
Charity
to
imp
their
Wings
.
For
what
said
the
Angel
to
Cornelius
,
though
but
a
Proselyte
of
the
Gates
,
(
half
a
Gentile
,
and
half
a
Jew
,
)
Thy
Prayers
and
thine
Alms
are
come
up
for
a
memorial
before
the
Lord
.
Mark
the
Copulative
[
And
]
betwixt
Prayers
and
Alms
,
implying
the
Energy
of
the
former
,
by
help
and
vertue
of
the
later
.
Not
his
Prayers
without
his
Alms.
For
God
heareth
not
Sinners
,
who
draw
near
with
their
Lips
,
when
their
Hearts
are
far
from
him
.
And
such
are
their
Hearts
which
break
not
out
into
their
Hands
.
There
are
but
Three
Courses
imaginable
to
be
taken
with
our
Riches
,
in
case
we
have
them
.
Our
being
liberal
to
our
Coffers
,
in
the
laying
up
Riches
,
and
this
for
no-body-knowswhom
;
or
very
bountiful
to
our
Lusts
,
in
laying
them
out
upon
our
Vanities
,
and
costly
Vices
,
which
we
solemnly
have
vow'd
the
forsaking
of
;
or
being
merciful
to
our
Saviour
,
who
takes
our
Charity
to
his
Members
,
as
freely
bestow'd
upon
Himself
.
In
do
our selves
Good
,
by
making
others
to
partake
of
the
good
we
do
.
Should
any
here
be
full
as
sinful
as
was
Nebuchadnezzar
,
I
might
adventure
That
to
Them
,
which
Daniel
said
unto
the
King
,
[
Let
my
Counsel
be
acceptable
to
you
;
Break
off
your
sins
by
righteousness
,
and
your
Iniquities
by
shewing
mercy
to
the
Poor
.
If
we
desire
a
good
Provision
against
the
Winter
of
Adversity
,
and
to
find
out
our
Bread
after
many
days
,
Let
us
cast
it
(
with
Solomon
)
upon
the
Waters
.
If
we
will
settle
our
Estates
,
either
in
whole
,
or
in
part
,
so
as
to
free
them
from
Plunder
,
or
Sequestration
,
Let
us
put
them
into
Bags
which
wax
not
old
,
into
the
Treasury
of
Heaven
which
faileth
not
,
where
neither
Moths
can
corrupt
,
nor
any
Thieves
break
through
and
steal
.
The
poor
righteous
man
must
needs
be
one
of
God's
Treasuries
;
wherein
whatsoever
is
laid
up
by
us
,
shall
be
repaid
to
us
again
with
immense
advantage
.
Especially
when
the
Worms
which
feed
on
the
Body
after
Death
,
shall
give
it
all
up
at
the
Day
of
Iudgment
.
This
is
a
pious
Frand
indeed
,
without
either
Ironie
,
or
Oxymoron
.
For
't
is
honestly
to
beguile
the
Grand
Deceiver
of
Mankind
;
and
to
make
the
Devil's
Malice
propitious
to
us
.
'T
is
to
extract
the
greatest
Good
out
of
the
Evil
of
his
Temptations
;
(
to
wit
a
Soveraign
Praeservative
from
the
great
Instrument
of
Death
;
)
as
skilful
Chymists
are
wont
to
draw
the
most
healthful
Medicines
,
out
of
those
which
in
themselves
are
the
hurtfull'st
Minerals
.
Thus
the
skin
of
a
Scorpion
becomes
an
Antidote
to
his
Teeth
.
And
thus
the
Block
at
which
we
stumble
,
may
be
used
as
a
step
for
our
Rise
to
Heaven
..
Thus
the
Ocean
may
be
as
modest
,
in
the
keeping
of
its
Bounds
,
as
the
smallest
Rivulet
.
And
the
man
of
greatest
Wealth
,
as
poor
in
Spirit
as
any
Lazar.
Thus
a
Ioseph
and
a
Moses
may
be
Favorites
of
God
in
the
Court
of
Pharaoh
.
And
thus
,
if
the
more
we
have
of
lading
to
press
our
Vessel
into
the
Sea
,
the
more
we
also
have
of
Sails
to
give
it
motion
;
or
if
the
larger
our
Revenues
and
Fortunes
are
,
we
have
the
larger
Elevation
of
Heart
and
Soul
to
Liberality
,
and
pay
the
larger
Taxes
of
Charity
,
laid
upon
us
by
a
Law
from
the
King
of
Kings
;
we
convert
our
poorest
Beadsmen
into
our
richest
Benefactors
,
and
reap
by
far
the
greater
good
from
the
good
we
do
them
.
Yea
we
make
our selves
such
Friends
of
our
greatest
Enemies
,
(
which
our
Saviour
expresses
fitly
by
the
Mammon
of
Unrighteousness
,
)
as
will
receive
us
,
when
we
fail
,
into
eternal
Habitations
.
Whither
God
of
his
Mercy
conduct
us
All
,
for
the
Glory
of
his
Name
,
and
for
the
Worthiness
of
his
Son
,
to
whom
be
Glory
,
both
now
,
and
for
ever
.
AN
AMULET
OR
PRAESERVATIVE
Against
the
Prurigo
of
Ambition
.
THE
DANGER
Of
Seeking
Great
Things
FOR
ONES
SELF
.
JER.
XLV
.
5.
And
seekest
Thou
Great
Things
for
thy self
?
Seek
them
not
.
§
1.
BEtween
the
Prophecies
of
Ieremy
in
all
the
Chapters
going
before
,
(
All
belonging
to
the
Iews
,
)
And
other
Prophecies
coming
after
,
(
concerning
Nine
other
Nations
,
)
from
hence-forwards
unto
the
end
,
This
before
us
appertains
unto
Baruch
only
.
Baruch
the
Scribe
of
Ieremiah
,
and
a
Servant
of
the
most
High
,
one
who
had
faithfully
served
Both
at
the
utmost
peril
of
his
Life
,
and
yet
at
last
became
liable
to
great
Exception
.
Therefore
God
by
Ieremiah
rebukes
the
man
for
his
Anxiety
,
for
the
disquietness
of
his
Spirit
,
and
discontentedness
in
his
Condition
;
for
his
distrust
of
God's
Providence
,
and
his
dissatisfaction
in
God's
oeconomy
;
for
being
querulous
and
complaining
,
that
Grief
was
added
to
his
he
found
no
Rest
;
for
being
afflicted
,
and
perplex't
,
he
could
not
reach
to
those
Talents
his
Master
had
,
as
Ioshua
did
to
those
of
Moses
,
and
Elisha
to
those
of
the
Great
Elijah
;
last
of
all
God
rebukes
him
,
for
not
sufficiently
resenting
the
most
deplorable
Estate
of
the
King
and
Kingdom
,
with
the
Calamities
then
impendent
on
God's
own
House
,
and
the
Publick
Worship
;
and
for
having
no
prospect
beyond
Himself
,
his
private
Liberty
and
Safety
,
his
Ability
like
Ionas
to
sleep
securely
in
a
Tempest
,
and
sensless
of
Danger
in
a
Shipwrack
;
his
getting
a
quiet
Habitation
in
Peace
,
and
Plenty
,
when
he
saw
All
round
about
him
,
as
it
were
upon
the
Borders
and
Brink
of
Ruin
.
§
2.
Now
to
Baruch
thus
flinching
in
Times
of
Trial
and
Temptation
,
reserving
an
Angle
in
his
Heart
for
secret
Avarice
,
and
Ambition
,
and
a
particular
design
on
his
private
Interest
,
(
as
if
he
thought
it
not
sufficient
,
to
have
his
Life
for
a
Prey
in
all
places
whither
he
went
,
or
not
an
Happiness
great
enough
,
to
serve
and
suffer
for
his
Creator
,
to
fare
no
worse
than
his
Soveraign
,
to
live
in
Loyalty
and
Honour
,
and
dye
in
Innocence
;
)
God
sends
his
Prophet
Ieremiah
with
a
most
vehement
Dehortation
,
or
(
to
speak
more
exactly
)
with
a
most
forcible
Prohibition
,
sitting
close
upon
the
Neck
of
a
sharp
Reproof
;
And
seekest
Thou
(
Baruch
)
Great
Things
for
thy self
?
Seek
them
not
.
An
Exprobration
,
and
a
Reproof
,
enough
to
stab
him
into
the
Heart
,
as
being
very
sharply
pointed
in
four
respects
.
In
respect
of
the
Person
,
vext
and
disquieted
with
his
Condition
;
In
respect
of
the
Things
,
he
seeks
to
mend
his
Condition
by
;
In
respect
of
the
Selfishness
,
wherewith
the
Things
are
sought
after
by
such
a
Person
;
and
in
respect
of
the
Times
,
wherein
to
be
Selfish
,
is
most
absurd
;
yea
wherein
to
be
Selfish
,
is
little
less
than
Sacrilegious
.
I
shall
but
touch
on
these
four
,
and
dwell
on
that
which
I
take
to
be
most
material
.
§
3.
Who
should
the
Seeker
be
but
Baruch
?
a
man
professing
the
true
Religion
,
yes
and
a
zealous
Assertor
of
it
;
The
Prophet
Ieremy's
own
Disciple
,
and
his
exact
Amanuensis
;
his
individual
Companion
,
his
faithful
Friend
and
Fellow-labourer
,
who
writ
and
read
the
Roll
of
Prophecies
against
Ierusalem
and
Iudah
,
in
the
Ears
of
all
the
People
,
and
all
the
Great
men
at
Court
,
and
that
with
the
most
apparent
hazard
both
of
his
Liberty
and
his
Life
.
And
yet
,
as
good
a
man
as
he
was
,
(
or
had
been
once
in
his
Time
,
)
the
Things
he
now
did
seek
after
were
not
spiritual
,
but
carnal
;
not
belonging
to
the
future
,
but
present
life
;
not
Great
in
themselves
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Great
in
the
Speakers
Phraseology
,
or
the
rude
Vulgar's
Estimation
;
or
only
Great
by
way
of
comparison
with
things
much
less
;
or
Great
in
reference
to
the
Season
,
wherein
it
was
a
Great
thing
,
for
any
Servant
of
God
to
have
Food
and
Rayment
;
for
a
Ieremy
,
or
a
Baruch
,
not
to
be
cast
into
the
[
*
](A54843-e210250-b)
*
Jer.
38.
6
,
7
,
26.
Dungeon
;
not
to
be
cut
with
the
same
[
†
](A54843-e210270-b)
†
Jer.
36.
23.
Penknife
,
or
not
to
perish
in
the
same
Fire
,
together
with
the
dreadful
Roll
,
or
Book
of
Prophecies
which
They
had
written
.
Nor
was
it
a
little
aggravation
of
Baruch's
Guilt
,
that
he
became
a
Self-seeker
;
when
being
a
man
of
a
publick
Character
,
he
should
have
been
of
a
publick
Mind
;
he
should
have
sacrificed
his
Private
to
Publick
Interesses
and
Ends.
When
he
foresaw
that
King
Iehoiakim
(
the
Son
of
Good
King
Iosiah
)
was
not
only
to
be
kill'd
,
but
cruelly
cast
into
the
Streets
,
exposed
without
Burial
;
when
he
foresaw
that
Zedekiah
(
another
Son
of
Good
Iosiah
)
should
shortly
after
become
the
last
King
of
Iudah
;
That
the
Conquering
King
of
Babylon
should
butcher
his
Sons
before
his
Eyes
,
and
pluck
his
Eyes
out
of
his
Head
,
and
lastly
binding
him
in
Chains
,
should
carry
him
captive
out
of
Ierusalem
,
as
an
Hissing
to
his
Enemies
,
and
an
Astonishment
to
his
Friends
;
Then
for
Baruch
to
be
seeking
,
and
to
be
seeking
Great
Things
,
and
to
be
seeking
them
for
Himself
too
;
not
for
his
Country-men
,
or
Country
,
not
for
the
Worship
and
House
of
God
,
but
for
his
despicable
diminutive
inconsiderable
Self
,
(
a
little
Drop
of
the
Bucket
)
a
single
Atom
of
the
great
Heap
of
Dust
and
Ashes
in
Iudaea
,
(
for
Men
we
know
are
no
better
,
)
This
was
the
Acme
and
the
Top
of
the
Prophet
Ieremy's
Exprobration
.
The
Heathen
Cato
in
Lucan
was
much
more
generous
,
in
his
Sidera
quis
Mundúmq
,
velit
spectare
cadentem
,
Expers
Ipse
Metûs
?
—
The
Turkish
Caab
of
Arabia
,
who
rather
chose
to
dye
of
Thirst
,
than
to
drink
of
That
Water
which
his
Compatriots
all
wanted
,
was
of
much
a
more
brave
,
and
a
more
noble
Disposition
.
Such
were
the
gallant
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Alexander
ab
Alexandro
,
who
would
never
once
indure
to
fare
any
better
than
their
King
.
Had
the
King
lost
a
Limb
by
any
accident
whatsoever
?
They
would
resolvedly
lose
the
same
.
Did
the
King
happen
to
want
an
Eye
?
They
would
pluck
out
one
of
their
own
.
And
when
the
King
came
to
dye
,
They
scorn'd
to
live
;
but
at
the
time
of
his
Funeral
,
threw
themselves
into
the
Fire
.
Baruch
in
reason
should
have
argued
,
like
brave
Uriah
,
and
Eleazar
,
who
did
abhor
being
at
rest
,
when
better
men
than
themselves
were
expos'd
to
Hardships
;
They
hated
Self-praeservation
in
a
kind
of
universal
and
general
Deluge
of
Afflictions
.
Shall
such
a
man
as
I
Baruch
,
and
in
such
a
Season
as
This
,
be
seeking
any
thing
for
myself
?
Shall
I
be
guilty
of
being
safe
,
when
't
is
disloyalty
to
prosper
?
Shall
I
be
seeking
Great
Things
,
when
to
be
Great
,
is
a
Dishonour
?
a
shameful
thing
,
to
live
at
Ease
?
and
little
less
than
a
Sin
,
to
live
?
Thus
he
ought
to
have
reason'd
,
thô
thus
he
did
not
.
And
see
how
God
(
by
way
of
Sarcasm
)
does
as
good
as
bid
Baruch
put
Himself
into
one
Scale
,
and
all
the
publick
Concerns
of
King
and
Kingdom
into
the
other
,
as
it
were
asking
if
he
looks
to
outweigh
them
All
;
if
his
Life
is
more
precious
,
than
Church
and
State
;
if
he
expects
as
great
a
Privilege
as
was
granted
only
by
Miracle
to
Gideon's
Fleece
;
to
be
blessed
and
enrich't
with
the
Dew
of
Heaven
,
when
all
round
about
lyes
dry
,
and
barren
.
If
he
alone
will
be
exempt
from
a
compleat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
a
National
,
a
Publick
,
a
Common
Destruction
and
Desolation
.
Behold
(
says
God
to
Baruch
)
I
will
bring
evil
upon
all
Flesh
,
even
upon
this
whole
Land
.
And
seekest
Thou
Great
Things
for
thy self
?
Seek
them
not
.
§
4.
Thus
we
see
how
the
Reproof
or
the
Exprobration
(
being
whetted
into
a
Sharpness
by
four
Respects
)
does
give
a
Vehemence
and
Force
to
the
Prohibition
.
I
shall
not
add
any
thing
more
to
what
I
have
said
touching
the
First
;
but
apply
my self
wholly
to
the
Consideration
of
the
Second
;
which
of
it self
will
be
sufficient
to
take
up
more
Time
than
is
now
allow'd
.
And
in
the
Prosecuting
of
This
,
't
is
not
my
purpose
to
reflect
upon
any
mens
Persons
of
either
Sort.
Not
on
Them
who
seek
Greatness
they
cannot
find
;
much
less
on
Them
,
who
have
been
raised
up
to
Greatness
they
never
sought
;
least
of
all
upon
Them
,
who
do
inherit
that
Greatness
they
cannot
help
;
(
such
as
They
never
could
have
prevented
,
nor
can
easily
escape
.
)
All
I
intend
is
a
Dissuasive
from
That
which
I
take
to
be
the
Ground
of
all
our
Seditions
,
and
Separations
,
and
Fermentations
of
Blood
in
the
Body
Politick
;
from
that
Malignity
and
Envy
,
wherewith
the
Men
of
low
degree
are
wont
to
prosecute
those
above
them
:
from
the
Self-seeking
,
and
the
Self-love
,
attended
commonly
with
the
love
of
Revenge
on
others
,
which
makes
a
world
of
men
careless
of
Publick
Safety
:
Careless
of
perishing
Themselves
,
(
like
Nero
with
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
if
all
the
Objects
of
their
Envy
may
perish
with
them
:
from
that
Avarice
and
Ambition
,
and
Malecontentedness
in
their
Stations
,
wherein
Divine
Providence
is
pleas'd
to
fix
them
.
From
every
one
of
These
Plagues
my
present
Dehortative
or
Dissuasive
(
suggested
to
me
by
the
Text
)
is
now
intended
;
thô
most
especially
from
the
last
,
as
from
the
Root
of
those
Factions
,
and
Schisms
,
and
Heresies
,
which
do
at
any
time
indanger
the
Common
Peace
;
yes
and
occasion
the
greatest
Miseries
which
can
possibly
ever
fall
upon
Church
or
State
.
In
order
to
the
framing
of
This
Dissuasive
,
and
for
the
making
it
effectual
to
such
as
need
it
,
I
must
consider
those
things
which
the
World
calls
Great
(
and
are
in
one
word
expressed
by
Worldly
Greatness
)
in
their
genuine
,
or
native
,
and
proper
Colours
;
strip't
of
that
Vizard
and
Disguise
,
which
the
Phantasies
of
People
(
by
a
too
vulgar
Errour
)
have
put
upon
them
.
For
hence
will
arise
as
many
Reasons
,
why
in
every
State
or
Station
,
it
is
every
mans
Advantage
,
as
well
as
Duty
,
to
study
and
con
St.
Paul's
Lesson
,
How
to
want
and
to
abound
.
How
to
Act
of
Sacrifice
;
and
how
to
abound
with
Liberality
,
as
it
is
a
Work
of
Mercy
.
In
a
word
,
how
't
is
his
Interest
,
to
rest
contented
with
his
Condition
of
either
sort
;
and
not
to
disquiet
himself
in
vain
,
by
solicitously
seeking
Greater
Things
for
himself
than
his
God
allows
him
.
A
point
of
Doctrin
so
momentous
,
of
such
Necessity
to
be
taught
,
and
as
well
of
such
Publick
,
as
Private
Consequence
to
be
learn't
;
that
't
is
not
easy
to
be
imagin'd
,
how
such
a
monstrous
Sin
as
Schism
,
Contempt
of
Government
and
Order
,
and
the
Voluptuousness
of
heading
or
leading
Parties
,
should
continue
one
day
in
the
Christian
World
,
if
every
man
were
convinced
of
This
Great
Truth
,
(
a
Truth
as
legible
,
and
as
bright
,
as
if
't
were
written
with
a
Sun-beam
,
)
that
God
allows
not
of
his
Ambition
,
but
disapproves
of
his
Avarice
,
strictly
prohibits
and
forbids
the
Carnality
of
his
seeking
Great
Things
for
himself
;
has
made
Obedience
to
Authority
to
be
of
the
Essence
of
Christianity
;
one
of
the
Two
special
Vitals
of
all
Religion
;
The
Blood
and
Life
of
the
Second
Table
,
clearly
running
in
a
Great
Vein
throughout
the
Body
of
the
Gospel
.
Nor
only
so
,
But
that
(
in
reference
to
the
present
,
as
well
as
to
the
future
,
and
better
life
,
)
it
is
every
man's
Interest
,
and
special
Advantage
,
not
to
be
Great
;
that
He
is
the
happiest
Man
on
Earth
,
whom
Horace
has
seated
in
the
middle
,
betwixt
his
Maenius
,
and
Nomentanus
:
that
't
is
easier
to
be
satisfied
with
what
is
but
competent
and
enough
,
than
with
any
thing
beyond
it
,
whether
inherited
,
or
acquir'd
:
and
that
't
is
better
to
have
a
little
with
God's
Allowance
and
Approbation
,
than
the
Greatest
Things
on
Earth
by
his
bare
Permission
.
The
World
is
now
at
such
a
pass
,
(
and
't
is
a
Duty
not
to
forget
it
on
This
Occasion
,
)
that
we
do
sometimes
stand
in
need
to
make
Apologies
for
God
;
to
assert
and
justifie
his
Methods
;
to
alledge
sufficient
Reasons
for
some
of
his
Precepts
and
Prohibitions
;
especially
for
such
as
now
we
have
under
Consideration
.
Nor
can
we
expect
to
be
believ'd
in
such
a
Paradox
as
This
,
[
That
'
t
is
a
man's
Interest
not
to
be
Great
in
this
loathsom
World
,
]
any
farther
than
our
Reasons
shall
force
Assent
.
I
shall
but
urge
four
or
five
,
whereof
the
one
will
rise
in
order
above
the
other
:
That
if
the
former
cannot
affect
us
,
the
later
may
.
§
5.
The
first
of
the
Reasons
I
pretend
to
,
for
the
Dissuasive
I
am
upon
,
from
any
man's
seeking
Great
Things
for
Himself
,
and
for
God's
Prohibition
,
Seek
them
not
,
may
be
derived
from
the
Fickleness
of
all
Great
Things
on
This
side
Heaven
.
Their
having
nothing
in
them
of
Permanence
,
nothing
of
Certainty
,
or
Firmness
,
which
a
man
of
any
Prudence
knows
how
to
trust
.
From
whence
it
follows
ex
abundanti
,
that
they
have
nothing
in
them
of
lovely
,
for
which
they
should
be
coveted
or
courted
by
us
.
And
This
is
a
Reason
suggested
to
me
from
the
very
next
words
before
my
Text.
Behold
(
says
God
to
Baruch
by
the
Mouth
of
Ieremiah
)
That
which
I
have
built
will
I
break
down
,
and
that
which
I
have
planted
I
will
pluck
up
,
even
This
whole
Land
.
He
does
not
Thus
argue
,
There
is
a
Flaw
in
the
Building
,
which
I
will
Therefore
break
down
;
or
a
Barrenness
in
the
Plant
,
which
I
will
Therefore
pluck
up
.
But
I
will
do
it
pro
Imperio
,
because
I
will
.
For
I
have
built
,
and
I
have
planted
.
The
whole
Land
is
mine
,
and
I
will
order
it
as
I
please
.
He
needs
not
argue
from
its
Inhabitants
whereby
to
justifie
its
Destruction
,
because
He
is
not
only
the
Owner
,
but
the
Author
of
it
.
His
having
once
built
,
is
reason
enough
for
his
breaking
down
.
And
his
having
once
planted
,
is
reason
enough
for
his
plucking
up
.
Nor
may
the
[
*
](A54843-e212480-b)
*
Isa.
45.
9.
Clay
say
to
the
Potter
,
Why
hast
Thou
made
,
or
unmade
me
?
why
hast
Thou
used
me
Thus
,
or
Thus
?
'T
is
true
in
God's
distribution
of
endless
Punishments
and
Rewards
to
the
Sons
of
Men
,
He
declares
Himself
to
act
as
a
Righteous
Iudge
,
a
Judge
with
whom
there
is
not
Respect
of
Persons
,
a
Judge
who
renders
unto
every
man
according
to
his
Deeds
,
and
according
to
the
Law
He
is
bound
to
live
by
.
But
the
Case
is
quite
Another
,
(
and
stands
upon
quite
another
Ground
,
)
in
his
dealing
out
the
Things
of
This
dying
life
,
the
Things
which
perish
in
the
using
,
the
Things
whose
Fashion
passeth
away
,
such
as
All
the
things
are
which
the
World
calls
Great
.
In
things
of
Temporary
Concernment
,
(
such
as
those
I
now
speak
of
,
)
it
pleaseth
God
to
act
and
argue
as
an
Absolute
Soveraign
;
to
make
his
peremptory
Will
his
sufficient
Reason
;
to
prove
the
Rectitude
of
his
Actions
from
his
right
of
Dominion
,
and
his
Omnipotence
.
Not
only
Mary
in
her
Magnificat
observes
and
celebrates
God's
Pleasure
,
in
his
putting
down
the
Mighty
,
and
in
his
raising
up
the
Meek
,
But
even
Hesiod
does
the
same
as
an
Heathen
Poet.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
—
We
may
English
it
out
of
our
Bibles
from
Daniel's
words
to
Nebuchadnezzar
;
'T
is
the
most
High
alone
that
ruleth
in
the
Kingdom
of
Men
:
'T
is
he
that
giveth
it
at
his
pleasure
to
whomsoever
he
will
;
and
that
setteth
up
over
It
(
either
the
Best
,
or
)
the
Basest
of
Men.
There
can
be
nothing
more
pleasant
to
a
man
of
low
Station
,
or
more
profitable
and
useful
to
men
of
Grandeur
,
than
to
contemplate
as
well
as
read
the
wise
oeconomy
of
God
in
the
words
of
David
;
and
the
Truth
of
those
words
in
their
own
Experience
:
To
wit
,
that
Promotion
cometh
neither
from
the
East
,
nor
from
the
West
,
not
from
the
North
,
nor
from
the
South
;
But
God
is
the
Iudge
,
who
putteth
down
one
,
and
setteth
up
Another
;
or
permits
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Prince
of
This
World
,
The
Devil
to
do
it
.
For
so
we
needs
must
distinguish
,
if
we
intend
to
speak
Sense
touching
the
Providence
of
God
in
the
present
Case
.
The
taking
away
what
he
has
given
,
the
breaking
in
pieces
what
he
has
built
,
the
rooting
up
what
he
has
planted
,
is
That
which
happens
many
times
by
his
blessed
Order
;
but
many
times
too
by
his
bare
Permission
.
To
mention
Ioseph
,
and
Iob
,
the
good
King
Iofiah
,
the
glorious
Emperour
Mauritius
,
and
the
more
glorious
Martyr
Charles
the
First
of
these
Realms
,
and
to
parallel
in
our
minds
the
Events
of
those
Best
with
the
Worst
of
men
,
is
the
shortest
way
imaginable
(
the
shortest
at
least
I
can
imagin
,
)
to
give
a
satisfactory
Reason
for
That
Distinction
;
and
to
discourage
men
from
seeking
Great
Things
for
Themselves
.
For
thus
I
argue
:
If
it
happens
so
ill
to
Them
who
are
born
to
Greatness
,
and
are
Above
it
,
who
have
a
Right
to
great
Things
by
God's
Appointment
,
and
yet
are
deprived
of
them
All
by
God's
Permission
;
(
yet
one
step
farther
,
)
If
it
happens
so
ill
to
Them
who
are
as
Good
as
they
are
Great
,
and
whose
Greatness
coupl'd
with
Grace
is
the
least
thing
in
them
,
far
surpassed
by
their
Humility
,
and
generous
Meekness
,
by
their
Compassion
towards
others
,
and
by
their
Empire
over
Themselves
;
what
then
shall
we
say
of
those
wretched
Great
ones
,
who
owe
their
Greatness
to
the
Great
Dragon
?
who
owe
it
(
next
under
Satan
)
to
their
own
Avarice
,
and
Ambition
,
their
Oppression
,
and
Extortion
,
their
Fraud
,
and
Rapine
?
who
possess
their
Great
Things
by
God's
meer
Sufferance
,
and
at
last
are
stript
of
them
by
his
Appointment
?
Such
Usurpers
of
Greatness
,
as
do
at
their
best
but
injoy
God's
Anger
,
who
only
sacrifice
to
their
Net
,
(
as
the
Prophet
speaks
,
)
and
wholly
rely
upon
Themselves
,
upon
their
Industry
,
or
their
Wit
,
their
Strength
,
or
Prowess
,
or
their
any
thing
besides
which
they
are
wont
to
call
Theirs
,
God
does
oftentimes
crush
by
the
chief
means
of
their
support
;
whilst
he
makes
their
very
Anchor
become
their
Rock
,
and
turns
their
Harbour
into
a
Quicksand
;
sometimes
splits
them
upon
their
Pollcy
,
and
sometimes
upon
their
Power
.
And
This
the
Royal
Psalmist
does
seem
to
mean
,
when
he
speaks
of
Gods
laughing
such
men
to
scorn
,
and
of
his
having
them
in
derision
,
(
Psal.
2.
4.
)
Much
what
Solomon
saith
of
Wisdom
,
That
she
will
laugh
at
their
Calamity
,
and
will
mock
when
their
fear
cometh
,
(
Prov.
1.
26.
)
Thus
my
First
Reason
ariseth
from
the
Fickleness
of
the
Things
which
the
World
calls
Great
,
whether
as
righteously
attain'd
by
God's
Appointment
,
or
as
injuriously
invaded
by
God's
meer
Sufferance
.
§
6.
A
Second
Reason
for
my
Dissuasive
from
any
man's
seeking
Great
Things
for
Himself
,
and
for
God's
Prohibition
,
Seek
them
not
,
is
to
be
taken
from
the
yet
sadder
and
more
important
Consideration
,
That
the
Worlds
Great
Things
are
not
fickle
only
,
but
treacherous
;
not
only
transitory
,
but
false
,
and
fallacious
things
.
Such
arrant
Snares
to
their
Possessors
,
as
are
not
more
courted
by
men
of
Folly
and
Unadvisedness
,
than
they
are
fear'd
and
suspected
by
men
of
mature
Deliberation
.
For
the
more
like
a
Meteor
a
Man
is
rais'd
out
of
the
Earth
,
the
apter
he
is
to
return
in
Tears
.
The
higher
any
one
is
exalted
,
his
Head
becomes
so
much
the
giddier
,
and
the
sooner
his
Feet
will
fail
him
,
and
the
lower
his
Fall
will
be
.
'T
was
Apuleius
his
Conceipt
,
that
an
over-large
Fortune
is
like
an
over-long
Coat
,
ever
tripping
up
the
Heels
of
him
that
wears
It.
Briefly
,
The
greater
any
Man
is
,
the
more
he
is
expos'd
as
the
Butt
of
Envy
;
he
is
by
so
much
the
fairer
Mark
,
to
be
singled
out
and
shot
at
,
with
Darts
of
Mischievousness
,
and
Malice
,
as
well
as
Envy
.
A
Truth
so
experimented
and
known
throughout
the
Annals
of
all
the
World
,
that
the
Great
Emperours
of
the
East
were
almost
All
murder'd
;
nor
were
there
many
of
the
West
,
who
were
not
cut
off
by
Fraud
,
or
Fury
.
A
Flayl
,
against
which
it
is
so
almost
impossible
to
get
a
Fence
,
that
thô
Henry
the
Great
of
France
had
as
fair
warning
from
the
young
Merchant
,
as
ever
any
Prince
had
to
secure
himself
,
yet
it
was
not
long
after
,
when
Ravilliac
did
convince
him
by
plain
Experience
,
that
the
basest
Creature
living
who
can
despise
his
own
life
,
can
make
himself
Master
of
other
mens
.
In
This
and
other
Considerations
,
How
many
born
to
Great
Things
have
not
been
able
to
indure
them
?
How
many
have
rejected
the
offers
of
them
?
How
many
have
been
courted
,
and
even
compell'd
to
an
Acceptance
?
How
many
have
cast
away
their
Crowns
,
for
sitting
too
heavy
upon
their
Heads
,
and
for
the
overplus
of
Cares
they
were
lined
with
?
'T
were
easy
to
prove
by
an
Induction
,
(
were
This
a
Time
,
or
Place
for
it
,
)
that
Worldly
Greatness
has
something
in
it
extreamly
dreadful
to
a
wise
and
considering
man
.
That
there
are
great
Diseases
in
it
,
and
the
greatest
of
all
in
the
greatest
Governments
,
(
even
there
where
the
Governours
are
the
most
Absolute
and
Successful
,
)
is
clearly
seen
by
the
Complaints
of
the
greatest
men
living
when
most
at
ease
.
It
is
not
only
Arrian's
,
but
also
Seneca's
Observation
,
and
best
expressed
in
his
own
words
.
Potentissimis
&
in
altum
sublatis
hominibus
excidere
voces
videbis
,
quibus
otium
optant
,
laudant
,
omnibus
bonis
suis
praeferunt
.
Cupiunt
interim
ex
illo
fastigio
suo
,
si
tutò
liceat
,
descendere
.
Nam
ut
nihil
lacessat
autquatiat
,
in
se
ipsa
fortuna
ruet
.
It
was
a
thing
Augustus
Caesar
did
often
wish
,
but
could
never
reach
,
that
he
might
one
day
be
so
happy
,
as
to
be
freed
from
his
Cares
and
his
Crown
of
Thorns
;
that
he
might
put
off
his
Greatness
,
and
live
at
last
unto
himself
,
which
in
the
Top
of
all
his
Glories
he
had
never
yet
done
.
Certainly
His
,
if
ever
any
,
was
a
prosperous
Reign
;
and
yet
his
very
Conquests
were
bitter
to
him
.
For
when
from
all
parts
abroad
he
had
perfect
Peace
,
he
had
none
at
home
.
In
his
own
City
,
in
his
own
Court
,
and
if
not
in
his
own
Bosom
,
yet
at
least
in
his
own
Caepio
,
Murena
,
of
Lepidus
,
and
Egnatius
,
and
Plautius
Rufus
were
whet
against
him
;
But
even
Telephus
,
and
Audasius
,
and
a
vile
Skullion
out
of
his
Kitchin
,
with
Knives
and
Daggers
conspir'd
his
Ruin
.
And
he
would
many
times
have
left
his
Imperial
Dignity
,
had
not
his
Enemies
been
such
,
and
of
such
a
frame
,
as
that
he
could
not
descend
,
but
by
falling
headlong
.
Yet
he
descended
in
his
Desires
,
(
says
Lucius
[
*
](A54843-e214790-b)
*
Ubi
supra
p.
563.
Hoc
votum
erat
ejus
,
qui
voti
compotes
facere
poterat
.
Seneca
,
)
and
was
a
private
Person
in
wish
,
employing
still
his
chief
Labours
and
Thoughts
about
it
;
thô
still
his
Circumstances
were
such
,
as
to
confine
him
to
the
Majesty
,
and
by
consequence
to
the
Thraldom
,
in
which
he
dyed
.
But
This
is
certain
,
That
as
if
Greatness
had
oppress'd
him
,
and
cast
him
down
,
He
would
never
once
admit
of
the
least
Increase
.
So
far
was
he
by
force
would
have
cast
it
on
him
,
)
as
one
would
deprecate
a
shameful
and
painful
Death
,
with
a
naked
Breast
,
and
a
bended
Knee
?
If
ever
any
crown'd
Head
exceeded
Augustus
in
Prosperity
,
Polycrates
of
any
thing
else
could
.
It
did
not
trouble
him
a
little
,
That
he
had
nothing
to
vex
him
;
and
that
the
Goods
he
would
part
with
,
he
could
not
lose
.
Nor
was
it
strange
,
or
without
reason
,
that
his
Felicities
were
so
irksom
and
grievous
to
him
;
For
his
Friend
Amasis
King
of
Aegypt
had
told
him
the
danger
of
his
Successes
,
and
that
he
took
them
for
the
Prognosticks
of
he-knew-not-what
-
Miseries
in
time
to
come
.
He
told
Polycrates
in
Effect
,
the
same
that
Solon
told
Croesus
,
(
and
what
is
now
a
By-word
in
our
Ethick
Systemes
,
)
Ante
obitum
nemo
,
supremáque
funera
felix
,
None
can
be
certain
of
his
Happiness
,
before
his
Death
.
He
said
,
he
never
knew
any
so
over-fortunate
in
his
life
,
who
did
not
come
to
some
dismal
End
.
And
as
he
chose
for
himself
an
wholsom
Mixture
of
Adversity
with
good
Success
,
so
he
durst
not
continue
Friendship
with
one
condemn'd
to
have
his
Portion
of
Good
things
Here
;
with
one
who
was
doom'd
to
a
praeproperous
,
untimely
Bliss
.
[
*
](A54843-e215320-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ib.
p.
178.
He
having
a
dread
,
and
an
abhorrence
of
too
much
Happiness
upon
Earth
,
as
that
which
he
thought
provok'd
the
Anger
,
and
the
Iealousy
of
Heaven
,
if
not
the
Envy
.
Now
't
is
observable
in
Herodotus
(
who
gives
us
the
History
of
it
at
large
,
)
That
what
was
prophesy'd
by
Amasis
,
was
by
Oraetes
made
good
.
For
all
the
Felicities
of
Polycrates
did
justly
end
in
his
[
†
](A54843-e215450-b)
†
Cap.
125.
p.
210.
Crucifixion
.
So
true
is
That
of
the
Philosopher
(
however
most
persons
may
think
it
strange
,
)
Res
inquieta
felicitas
est
,
ipsa
se
exagitat
,
movet
Cerebrum
non
uno
genere
,
alios
in
Cultum
irritat
,
alios
in
potentiam
,
alios
inflat
,
alios
mollit
.
If
English
can
express
it
,
perhaps
it
may
be
thus
rendred
.
Worldly
Greatness
is
a
restless
,
unquiet
thing
;
a
Plague
and
Affliction
unto
it self
,
and
to
all
that
own
it
;
It
exagitates
the
Heads
and
Hearts
of
men
several
ways
;
some
it
intoxicates
with
Cruelty
,
and
some
with
Pride
;
some
it
stirs
up
to
Luxury
,
and
some
to
Lust
;
some
it
swells
up
,
and
some
it
softens
.
As
the
Sun
at
the
same
time
does
harden
Clay
,
and
melt
Wax
,
some
it
makes
so
obdurate
as
to
turn
them
into
a
Rock
,
and
some
it
dissolves
into
arrant
loosness
.
§
7.
Which
by
the
way
suggests
to
us
a
Third
Reason
for
the
Dissuasive
from
any
man's
seeking
Great
Things
for
himself
,
and
for
God's
Prohibition
,
Seek
them
not
.
They
being
treacherous
,
and
deceiptful
,
not
only
to
the
outward
,
but
inward
man
;
not
only
in
a
Secular
,
but
moral
Sense
;
not
only
to
the
Bodies
,
but
Souls
of
men
.
They
are
corruptive
even
of
Principles
;
as
making
their
owners
to
imagin
,
that
Honour
Intitles
them
to
Ambition
;
that
Pride
belongs
to
men
of
Power
;
that
Greatness
gives
them
a
Right
to
Arrogance
.
From
which
Corruption
of
Judgment
it
comes
to
pass
,
that
many
others
,
as
well
as
Baldwin
,
(
That
most
famously
▪
devout
Cistercian
Monk
,
)
have
been
observ'd
by
Historians
to
lose
their
Sanctity
with
their
Obscureness
,
and
after
the
measure
of
growing
Greater
,
to
grow
in
all
kinds
the
worse
.
In
so
much
that
Pope
Urban
directed
his
Letters
very
fitly
to
Baldwin
Thus
:
Monacho
ferventissimo
,
Abbati
calido
,
Episcopo
tepido
,
Archiepiscopo
remisso
,
Salutem
plurimam
impertimus
.
It
is
so
common
for
men
to
change
from
good
to
bad
,
or
from
bad
to
worse
,
with
the
change
of
their
Conditions
from
bad
to
good
,
or
from
good
to
better
,
and
when
they
are
lifted
up
in
Honour
,
to
be
elevated
in
Mind
too
,
that
Titus
Vespasian
is
the
one
Emperour
(
at
least
within
my
present
memory
)
who
was
moulded
by
his
Empire
from
bad
to
better
;
from
having
been
both
a
proud
and
a
cruel
Subject
,
to
his
being
both
a
mild
and
an
humble
Soveraign
.
Of
most
other
Emperours
it
may
be
said
,
(
as
't
was
by
Tacitus
but
of
one
,
)
Imperio
digni
,
nisi
imperâssent
.
They
might
have
been
worthy
of
their
Empires
,
if
they
never
had
been
Emperours
.
Temporal
Happiness
having
This
of
malignant
in
it
,
(
in
the
Judgment
of
Agur
the
Son
of
Iakeh
,
that
it
makes
men
forgetful
of
Him
that
made
them
,
(
Deut.
32.
15
,
18.
)
It
breeds
ingratitude
,
disaffection
,
and
at
last
a
disbelief
of
their
Soveraign
Good
,
(
Prov.
30.
8
,
9.
)
'T
was
the
Opinion
of
St.
Chrysostom
,
(
upon
Sin
of
breeding
Factions
in
Church
and
State
,
So
there
is
nothing
that
can
so
easily
beget
such
Factions
in
either
of
them
,
as
the
Seeking
of
Preferments
and
Greatness
in
it
.
For
where
the
most
of
men
are
seeking
Great
Things
for
Themselves
,
there
are
Few
to
take
care
of
the
Common
Good
,
either
in
relation
to
Church
,
or
State
.
And
the
way
to
Advancement
,
through
such
an
excess
of
Self-seeking
,
becomes
too
Narrow
,
which
't
is
the
Interest
of
the
Publick
to
make
as
Broad
as
it
is
possible
;
that
so
the
Candidates
going
towards
it
may
not
tread
on
one
another
,
for
want
of
Room
to
go
by
;
or
at
least
for
want
of
Room
to
go
by
quietly
,
and
without
jostling
.
Lord
,
what
Armies
have
been
defeated
,
if
not
destroy'd
too
,
by
the
chief
Officers
great
Envy
and
malignant
Aemulations
of
one
another
?
We
need
not
go
far
abroad
for
Examples
of
it
,
if
we
are
not
utter
Strangers
to
things
which
have
happen'd
here
at
Home
.
And
Christians
(
one
would
think
)
should
All
take
warning
by
Christ's
Disciples
,
who
were
impertinently
disputing
which
of
Them
should
be
the
greatest
,
when
nothing
but
Pains
,
and
Persecutions
and
Death
it self
did
await
them
All.
There
was
a
Time
when
great
Numbers
did
take
fair
warning
by
That
Example
.
But
not
to
spend
time
in
the
Enumeration
of
Particulars
,
(
for
the
enumerating
of
which
my
time
would
fail
me
,
)
it
shall
suffice
me
to
say
in
general
,
and
by
the
Authority
of
St.
Austin
,
that
most
of
the
better
sort
of
men
kept
in
Prison
,
'till
they
could
most
Modern
of
our
Great
most
Primitive
Simplicity
,
a
man
as
wise
,
as
he
was
learned
,
and
as
good
as
good
Nature
by
Grace
could
make
him
,
was
truly
afraid
to
live
so
long
,
as
to
see
the
happy
Day
he
had
daily
pray'd
for
;
partly
for
his
own
sake
,
lest
the
bettering
of
the
Times
should
possibly
make
him
grow
worse
than
he
was
before
;
and
lest
Advancement
should
corrupt
him
,
whom
the
contrary
Condition
had
kept
Intire
;
partly
for
the
sake
of
the
Publick
also
,
lest
a
Deluge
of
Prosperity
,
overflowing
all
the
Borders
of
Church
and
State
,
might
beget
as
great
a
Deluge
of
Epidemical
Provocations
;
to
wit
of
downright
Irreligion
,
and
Immoralities
of
Life
.
Thence
came
his
Censure
of
the
bold
Hermites
in
the
Time
of
the
Emperour
Theodosius
the
younger
,
who
left
their
Privacies
and
Retirements
,
to
study
Perfection
in
the
King's
Palace
,
because
(
forsooth
)
there
were
stronger
and
more
Temptations
to
be
subdued
.
For
what
was
This
but
to
presume
(
as
St.
Peter
once
did
)
on
their
Ghostly
strength
?
and
so
to
tempt
God
himself
to
withdraw
his
Grace
from
them
,
(
as
he
did
for
a
time
from
St.
Peter
also
,
)
to
make
them
know
their
own
Weakness
without
his
Succours
?
The
greatest
Luminaries
on
Earth
being
fitly
by
him
compar'd
to
those
famous
Lamps
,
of
which
't
is
said
by
Licetus
,
that
they
continued
under
Ground
no
less
than
Sixteen
Hundred
years
,
but
went
out
,
and
were
extinguish't
,
as
soon
as
brought
into
the
Air.
And
truly
considering
what
Examples
we
have
in
History
of
men
,
who
by
the
Tenure
of
their
Privacy
did
hold
their
Innocence
,
but
becoming
Publick
Persons
were
straight
undone
by
their
Advancements
,
and
had
their
former
light
of
Conscience
extinguish't
in
them
;
we
have
as
little
reason
as
Baruch
,
to
be
anxiously
seeking
Great
Things
for
our selves
,
but
as
great
reason
as
Dr.
Hammond
,
to
be
religiously
afraid
of
being
taken
out
of
our
Privacies
,
and
drawn
too
far
into
Publick
Air
,
lest
(
like
the
Lamps
before
mentioned
)
our
present
Light
should
be
darkned
with
too
much
Lustre
.
§
8.
There
is
yet
a
fourth
Reason
for
the
Dissuasive
I
am
upon
,
from
any
man's
seeking
Great
Things
for
himself
,
and
for
God's
Prohibition
,
Seek
them
not
,
which
is
to
be
taken
from
a
less
obvious
,
and
more
surprising
Consideration
;
to
wit
that
the
greater
any
man
is
,
the
greater
is
his
obligation
to
the
discharge
of
one
duty
,
which
,
thô
it
is
not
quite
impossible
,
is
yet
extreamly
difficult
,
and
most
uneasy
to
be
perform'd
.
For
still
the
more
a
man
abounds
in
the
Worlds
Great
Things
,
(
such
as
Riches
,
and
Honour
,
and
Reputation
,
)
the
more
he
is
bound
upon
all
Accompts
,
to
lay
Himself
and
Them
too
at
the
Feet
of
Christ
.
Still
the
more
Talents
he
has
receiv'd
,
the
more
he
has
to
reckon
for
,
at
the
General
Audit
;
and
't
is
still
the
harder
for
him
,
to
make
up
a
satisfactory
Accompt
;
and
still
the
Sense
of
This
Burden
both
of
Difficulty
and
Danger
,
should
cast
him
down
under
That
Greatness
,
which
is
the
aptest
to
puff
him
up
.
And
why
should
any
man
be
seeking
Those
things
for
Himself
,
which
do
but
aggrandize
his
Duty
,
and
lessen
his
Faculty
to
discharge
it
?
'T
is
(
I
suppose
)
from
a
Conjunction
of
These
two
things
,
that
The
Friendship
of
the
World
is
said
to
be
Enmity
with
God
.
That
't
is
hard
(
if
not
impossible
)
for
a
Rich
man
to
enter
into
the
Kingdom
of
Heaven
.
That
't
is
a
thing
extreamly
difficult
,
for
a
man
to
have
his
portion
of
Good
Things
Twice
;
Here
,
with
Dives
;
and
with
Lazarus
,
hereafter
.
Nor
can
I
imagin
a
better
reason
,
why
The
Rich
(
rather
than
others
)
should
be
forewarned
by
St.
Iames
,
to
weep
and
howl
,
for
the
miseries
that
shall
come
upon
them
,
than
that
the
same
Talents
of
Greatness
which
are
but
lent
and
intrusted
by
God
to
men
,
to
make
them
more
and
more
affectionate
and
thankful
to
him
,
are
wont
to
make
them
most
forgetful
and
careless
of
him
.
That
which
obliges
them
to
Humility
,
is
made
to
extimulate
their
Pride
.
Why
then
should
we
be
seeking
Greater
Things
for
our selves
than
will
do
us
Good
?
Great
enough
to
make
it
necessary
to
do
a
very
important
Duty
,
which
at
the
very
same
Time
(
speaking
in
a
Moral
sense
)
they
make
impossible
to
be
done
?
There
can
be
no
sadder
Case
for
any
poor
Creature
to
be
in
,
than
when
he
is
loaded
with
Obligations
which
serve
but
to
aggravate
his
Guilt
.
Yet
This
is
commonly
the
upshot
of
as
many
Great
Things
as
are
got
by
Seeking
.
Lord
,
what
Comfort
should
This
administer
to
men
of
mean
and
low
Stations
,
to
men
of
slender
and
small
Estates
?
How
should
they
learn
from
These
Reasons
for
this
Reproof
and
Prohibition
of
God
to
Baruch
,
not
to
Envy
any
man's
Greatness
,
and
not
to
covet
it
for
Themselves
?
Not
to
wish
it
were
their
own
,
much
less
to
seek
it
,
much
less
yet
to
seize
upon
it
?
Is
there
any
man
here
present
at
what
has
hitherto
been
deliver'd
,
as
Poor
as
Iob
upon
the
Dunghil
,
or
as
miserable
as
Lazarus
at
Dives
his
Door
,
as
ambitious
of
the
Crumbs
which
happen
to
fall
under
his
Table
,
(
and
perhaps
as
full
of
Sores
too
?
)
Let
him
lift
up
the
Hands
that
hang
down
,
and
the
feeble
Knees
.
Let
him
cheer
himself
up
with
this
most
rational
,
most
useful
,
and
most
obvious
Consideration
,
That
the
less
it
pleaseth
God
to
let
him
have
his
Proportion
of
Good
Things
Good
Things
hereafter
.
The
less
a
man
is
overflowing
with
Wealth
and
Honour
,
or
with
any
thing
else
which
the
World
calls
Great
,
by
so
much
the
less
he
is
expos'd
as
the
Butt
of
Envy
;
by
so
much
the
less
he
has
to
lose
;
the
less
he
has
to
leave
behind
him
,
the
less
he
is
in
danger
to
stand
amaz'd
and
confounded
,
and
to
tremble
for
fear
in
the
Day
of
Wrath.
The
fewer
Talents
he
has
received
of
Worldly
Greatness
,
the
fewer
he
has
to
answer
for
,
in
the
Day
when
God
shall
judge
the
Secrets
of
men
by
Iesus
Christ
.
Besides
that
for
the
present
,
by
so
much
the
fewer
are
his
Temptations
to
Pride
and
Arrogance
,
to
Cruelty
and
Oppression
,
to
Lust
and
Luxury
.
Or
(
to
express
it
with
St.
Paul
,
)
by
so
much
the
fewer
are
his
Temptations
unto
Rioting
,
and
Drunkenness
,
to
Chambering
,
and
Wantonness
,
to
Strife
,
and
Envy
.
To
sum
up
all
in
a
word
,
the
more
a
Christian
is
obnoxious
to
the
Ridiculousness
of
Poverty
,
and
the
Contempt
of
Great
men
,
the
more
conformable
he
is
to
the
Life
of
Christ
,
in
whom
the
LInes
of
human
Misery
did
All
concenter
.
We
see
how
many
and
great
Comforts
a
man
may
raise
out
of
his
Misery
,
if
he
can
make
a
truly
Christian
and
Philosophical
use
of
it
.
And
if
These
Considerations
cannot
induce
a
Poor
man
even
to
pity
and
compassionate
any
Great
man's
Condition
,
yet
at
least
they
should
be
sufficient
to
make
him
contented
with
his
own
.
Which
is
all
I
aim
at
in
my
present
Reasoning
.
But
before
I
am
aware
,
(
for
want
of
due
heed
to
my
General
Method
,
thô
not
for
want
of
good
will
to
the
most
Destitute
and
Dissatisfied
of
Those
that
hear
me
,
)
I
anticipate
one
of
The
Uses
I
am
to
make
of
that
Doctrin
this
Text
affords
,
althô
I
have
not
quite
done
with
the
Reasons
of
it
.
And
yet
I
cannot
well
proceed
,
without
occurring
to
an
objection
;
first
by
owning
its
Force
,
(
so
far
forth
as
it
has
reason
,
)
and
then
by
shewing
its
Insufficience
.
'T
is
true
I
cannot
but
acknowledge
,
(
nor
am
I
willing
to
stretch
a
Doctrin
,
how
True
soever
,
beyond
the
just
Line
of
its
due
Extension
,
which
yet
we
all
are
apt
to
do
,
through
the
hatred
we
use
to
have
of
any
Error
which
we
oppose
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
St.
Basil
calls
it
;
I
therefore
say
I
must
acknowledge
,
)
and
I
do
it
without
Regret
,
that
what
an
old
Author
has
said
of
Phidias
,
Honour
;
neither
of
which
is
to
be
courted
,
thô
they
are
Both
to
be
indured
(
when
laid
upon
him
unsought
)
without
impatience
.
But
yet
,
as
Phidias
could
work
the
better
,
the
fitter
Materials
were
allow'd
him
,
and
some
were
fitter
for
his
purpose
than
others
were
;
so
a
wise
and
good
man
is
able
to
make
a
better
use
,
of
one
Condition
,
than
of
another
;
and
therefore
ought
to
choose
That
,
which
he
can
manage
with
the
most
ease
,
to
the
best
Advantage
.
Now
what
Condition
That
is
,
hath
been
sufficiently
imply'd
in
the
four
Reasons
going
before
,
[
of
God's
severe
Prohibition
,
Seek
them
not
;
]
and
may
yet
more
expresly
be
made
out
to
us
in
That
which
follows
.
For
§
9.
If
all
Secular
Greatness
is
less
conducible
to
a
man's
Happiness
,
or
his
Contentment
here
on
Earth
,
and
carries
with
it
more
Impediments
in
the
Narrow
way
to
Heaven
,
(
which
our
Lord
and
his
Apostles
affirm
expresly
,
)
than
That
other
State
of
life
which
is
low
,
and
little
;
It
cannot
but
follow
on
the
contrary
,
(
for
Contrariorum
contraria
est
ratio
,
)
that
the
inferiour
State
of
life
is
much
the
Best
,
and
the
most
Retired
the
most
desirable
Condition
.
Indeed
't
is
pity
that
Superfluities
should
enlarge
a
man's
Appetite
,
yet
so
they
do
.
Pity
't
is
that
a
man's
Avarice
should
ever
be
widened
by
his
Possessions
,
yet
so
it
is
.
And
therefore
the
Scythians
did
very
fitly
thus
expostulate
with
the
Great
Emperour
,
who
conquer'd
all
he
ever
fought
with
,
except
Himself
;
Quid
tibi
divitiis
opus
est
,
quae
Te
cogunt
esurire
?
What
hast
Thou
to
do
with
Meat
,
which
does
but
serve
to
increase
thy
hunger
?
or
what
need
hast
Thou
of
Riches
,
which
make
thee
still
the
more
needy
?
for
they
observ'd
the
more
he
had
,
the
more
he
wanted
what
he
had
not
.
And
the
degrees
of
a
man's
Want
do
(
by
very
sound
Ethicks
)
define
his
Poverty
.
We
know
't
is
customary
for
Parents
,
to
make
and
leave
(
if
they
can
)
a
great
Provision
for
their
Children
,
(
or
for
their
Nephews
,
if
they
have
none
.
)
And
still
the
greater
Estate
they
leave
them
,
the
better
they
think
they
have
done
their
Duty
;
because
they
take
it
for
a
thing
granted
,
that
men
are
as
Happy
,
as
they
are
Rich.
But
when
we
reflect
upon
the
Character
and
the
Choice
of
those
men
,
who
either
were
sick
of
great
Plenty
,
and
therefore
left
it
as
a
Disease
;
or
were
afraid
of
its
Infection
,
and
therefore
refused
the
Offers
of
it
,
't
is
plain
Experience
,
and
Practice
,
and
the
Best
mens
Examples
,
as
well
as
Reason
,
yes
and
abundance
of
Scripture
too
,
will
make
us
quite
of
another
mind
.
For
though
Contentment
cannot
arise
from
any
Proportion
of
Estate
,
be
it
great
,
or
little
,
(
because
it
grows
to
us
from
within
,
and
not
from
any
thing
without
us
;
)
yet
I
conceive
a
mean
Estate
does
most
contribute
to
its
Attainment
;
and
with
the
men
who
have
but
Little
,
the
Greatest
Contentments
are
seen
to
dwell
.
The
reason
of
which
is
very
evident
;
For
't
is
easy
to
have
a
little
,
and
to
be
below
Envy
;
whilst
't
is
absolutely
impossible
to
be
above
it
.
And
therefore
That
of
Claudian
has
apparent
Truth
in
it
,
Est
ubi
despectus
nimius
juvat
:
There
is
a
Time
when
a
man
prospers
by
being
slighted
.
When
a
man's
Poverty
is
his
Protection
:
when
too
much
contempt
secures
his
liberty
and
his
life
.
'T
is
ever
best
,
because
safest
,
because
least
troublesom
,
least
perillous
,
least
invidious
,
Not
to
be
Great
.
Again
,
Ad
manum
est
quod
satis
est
;
As
't
is
easy
to
have
a
little
,
so
a
little
is
sufficient
for
Food
and
Rayment
:
and
St.
Paul
infers
strongly
,
that
Food
and
Rayment
are
enough
:
(
the
upshot
of
all
we
can
want
or
pray
for
:
)
and
't
is
enough
that
breeds
Happiness
,
because
Contentment
,
meeting
with
a
Mind
that
is
fitted
for
it
:
And
a
man's
Mind
is
sooner
fitted
to
find
enough
in
a
Little
,
than
to
meet
with
it
in
great
Abundance
.
For
,
Sudatur
ad
Supervacua
,
(
says
the
Roman
Philosopher
,
)
what
is
more
than
just
enough
,
begins
to
have
somewhat
of
Excess
;
and
All
excess
is
superfluous
,
which
for
that
very
reason
will
cost
us
sweat
;
if
not
the
Sweat
of
the
Brow
,
yet
the
Anxiety
of
the
Brain
;
not
only
in
the
Solicitude
how
to
get
,
or
to
improve
,
but
in
that
easier
Concernment
,
How
to
manage
,
and
to
praeserve
it
.
In
each
of
which
Cases
,
Sudatur
ad
Supervacua
.
The
meaner
man
even
in
This
is
so
much
happier
than
the
greater
,
by
how
much
't
is
better
not
to
have
,
than
to
lose
Abundance
:
which
,
sooner
or
later
,
the
Great
man
must
,
and
the
Mean
man
cannot
.
[
*
](A54843-e219760-b)
*
Angustanda
certè
sunt
Patrimonia
,
ut
minus
ad
injurias
Fortunae
simus
expositi
.
Sen.
Still
the
Greater
any
one
is
,
the
more
he
is
obnoxious
to
Chance
,
and
Fortune
,
by
which
't
is
better
not
to
be
favour'd
,
than
forsaken
at
last
.
And
therefore
the
Baleares
(
of
whom
we
read
in
Diodorus
)
did
so
reflect
upon
the
durst
not
have
Plenty
,
for
fear
of
Thieves
;
for
fear
of
providing
for
their
Enemies
,
as
Geryon
did
.
Which
comparing
with
That
of
David
,
[
He
heapeth
up
Riches
,
and
cannot
tell
who
shall
gather
them
,
]
and
with
the
Counsel
of
Christ
himself
,
Take
no
thought
for
the
Morrow
,
and
lay
not
up
Treasure
upon
Earth
,
(
Matth.
6.
)
I
do
the
less
think
it
strange
,
thô
strange
enough
,
that
Maximus
Tyrius
and
other
Antients
admir'd
the
Wisdom
of
Diogenes
,
in
that
he
made
it
his
choice
,
to
Earthly
Goods
,
as
the
Spirits
of
Heaven
.
Hostages
to
Fortune
.
And
that
't
is
here
,
as
in
an
Army
;
the
greater
the
Bulk
,
the
more
it
is
expos'd
to
Wounds
and
Slaughter
.
§
10.
But
thô
the
Saying
of
Epicurus
is
most
evidently
true
,
Honesta
res
est
Paupertas
laeta
,
that
he
who
does
not
only
bear
,
but
injoy
his
Poverty
,
is
not
only
an
happy
,
but
an
honourable
man
,
and
in
this
respect
a
rich
one
,
that
what
he
has
not
,
he
does
not
want
,
whilst
he
regulates
his
Appetite
,
and
makes
it
adequate
to
his
Condition
;
yet
because
't
is
not
so
easy
,
for
a
man
and
his
Poverty
to
be
agreed
,
in
case
his
Poverty
is
so
importunate
,
as
incessantly
to
pinch
him
with
Cold
and
Hunger
;
I
therefore
put
a
wide
difference
between
not
seeking
Great
Things
for
our selves
,
and
not
providing
what
is
enough
.
'T
is
not
absolute
Poverty
I
recommend
from
This
Text
,
(
such
as
Discalceats
and
Mendicants
pretend
to
love
,
)
but
only
Poverty
in
comparison
;
That
which
either
borders
on
,
or
dwells
within
some
few
Doors
of
It.
I
speak
of
Poverty
as
oppos'd
to
those
Great
Things
,
from
the
Seeking
of
which
we
are
here
dehorted
.
For
This
does
seem
a
more
safe
,
and
more
secure
way
to
Happiness
,
than
Great
Abundance
;
because
the
less
any
one
has
above
Food
and
Rayment
,
the
less
he
roves
beyond
the
limits
of
what
is
competent
,
and
enough
,
(
as
I
said
before
;
)
the
less
he
has
to
care
for
,
and
to
give
accompt
of
at
the
general
Audit
;
briefly
the
less
he
has
to
lose
,
and
to
leave
behind
him
;
not
infallibly
to
his
Friends
,
but
peradventure
to
his
worst
Enemies
;
Not
certainly
to
his
Sons
,
but
perhaps
to
his
Sequestrators
;
nor
for
certain
to
his
Daughters
,
but
possibly
to
the
Artificers
,
who
shall
make
a
Prey
of
them
.
I
say
't
is
a
state
of
Mediocrity
,
A
Competency
of
Fortune
,
attended
still
with
a
decent
Thriftiness
,
and
Frugality
,
(
as
being
That
without
which
no
Riches
can
be
Great
,
or
if
Great
,
not
sufficient
,
)
which
I
commend
from
this
Text
,
as
a
Soveraign
Medicine
against
the
Itch.
And
that
the
worst
kind
of
Itch
to
be
imagin'd
;
to
wit
the
Itch
of
a
man's
Seeking
Great
Things
for
himself
;
or
very
much
Greater
than
are
allotted
him
by
the
wise
Providence
of
his
Creator
.
Auream
quisquis
Mediocritatem
Diligit
tutus
,
caret
obsoleti
Of
all
the
Secular
Great
Things
from
the
Seeking
of
which
we
are
here
dehorted
,
the
least
desirable
I
am
sure
,
if
not
the
most
tremendous
,
are
the
Great
and
Rich
Offices
of
Publick
Government
and
Trust
;
because
They
are
the
greatest
Obstacles
to
That
which
does
the
most
import
us
,
to
wit
The
Government
of
our selves
.
A
Work
so
incumbent
upon
our selves
,
(
next
and
immediately
under
God
,
)
as
that
it
cannot
be
wholly
managed
by
any
other
man's
Prudence
,
how
much
soever
it
may
be
greater
,
and
more
to
be
trusted
than
our
own
.
Besides
that
the
Government
of
a
man's
Family
,
althô
not
Great
,
and
the
Government
of
his
Estate
,
althô
but
Little
,
will
take
up
more
of
his
Time
(
on
which
his
Eternity
does
depend
)
than
he
can
very
well
part
with
from
better
Objects
.
And
for
the
governing
of
a
man's
Self
,
All
his
Time
is
too
little
;
whether
we
look
upon
the
hardness
or
profit
of
it
.
To
keep
our
Thoughts
,
and
our
Affections
,
our
Appetites
,
and
our
Wills
,
within
their
due
Bounds
and
Compass
,
and
well
employ'd
on
those
Objects
to
which
of
right
they
do
belong
,
is
so
difficult
in
the
doing
,
and
yet
so
pleasant
when
it
is
done
,
that
I
know
not
whether
the
Work
,
or
the
Reward
it
brings
with
It
is
more
important
.
Hence
an
Overplus
of
Advancement
is
as
distastful
and
as
surfeiting
to
a
moderate
Mind
,
as
is
an
Excess
of
Meat
and
Drink
,
either
to
a
well-satisfi'd
,
or
tender
Stomach
.
And
therefore
as
a
man
of
a
sober
Appetite
will
expect
to
be
excus'd
by
abler
Drinkers
than
himself
,
from
taking
in
more
than
will
do
him
good
,
or
more
than
his
Body
can
well
abide
;
so
we
must
pray
to
be
excus'd
,
(
or
be
contented
if
we
are
not
)
by
men
of
larger
Appetites
and
stronger
Ambitions
than
our
own
,
if
we
shall
choose
to
be
no
greater
,
in
Wealth
,
and
Honour
,
than
in
Desires
;
to
lessen
our
Burden
(
if
already
lying
upon
us
)
in
proportion
to
the
strength
we
have
to
bear
it
;
to
have
our
Meat
and
our
Drink
,
as
well
as
our
Hunger
,
and
our
Thirst
,
exactly
fitted
to
our
Digestions
.
§
11.
'T
is
true
indeed
there
is
a
time
,
when
the
Worlds
Great
Things
(
such
as
Riches
and
Honour
)
come
uninvited
,
and
even
grow
upon
their
owners
,
who
neither
seek
,
nor
care
for
them
.
In
which
case
't
is
to
be
said
,
Non
in
rebus
vitium
est
,
sed
in
animis
Possidentium
.
Riches
are
innocent
in
their
Increase
,
if
we
set
not
our
hearts
upon
them
;
if
we
look
upon
them
as
things
which
are
false
and
flying
;
if
we
carry
our selves
towards
them
with
so
much
Carelesness
and
Contempt
,
as
to
be
really
poor
in
Spirit
;
reaping
the
Benefit
and
the
Blessing
which
any
Lazarus
can
injoy
,
without
the
Sting
,
and
the
Disgrace
,
without
the
Leprosie
,
and
the
Ridiculousness
,
which
an
ugly
French
Proverb
,
and
vitious
men
have
found
in
it
,
and
none
but
They.
It
was
a
very
gross
Error
in
the
ancient
Apostolici
,
(
as
they
were
all
things
in
common
,
except
their
Wives
.
'T
was
to
put
Vertue
upon
the
Rack
,
and
stretch
her
out
(
like
Procrustes
)
beyond
her
just
and
full
Stature
,
to
wit
,
the
Extremity
of
her
Mean
;
and
therefore
't
was
with
good
reason
,
that
Epiphanius
and
others
esteem'd
Them
Hereticks
.
For
as
a
man
of
great
Age
may
receive
the
Kingdom
of
God
,
as
a
little
Child
;
so
may
one
of
great
Wealth
,
as
a
very
poor
one
.
It
being
the
inward
Disposition
,
not
the
want
of
outward
Affluence
,
which
makes
a
man
poor
enough
to
be
regarded
(
like
The
Virgin
)
by
God
Himself
.
Our
Self-denials
,
if
we
are
Rich
,
will
make
us
voluntarily
Poor
,
and
still
the
Richer
for
being
such
.
Nor
only
the
Richer
,
but
Greater
too
.
For
Magnus
Ille
est
qui
in
divitiis
est
pauper
,
says
Lucius
Seneca
.
He
is
generous
,
and
great
,
who
keeps
the
Modesty
and
the
Meekness
of
a
very
poor
man
in
the
midst
of
Plenty
.
The
like
to
which
may
be
said
on
the
other
side
.
He
is
indeed
a
great
man
,
who
is
as
if
he
were
Rich
in
the
deepest
Poverty
:
as
Rich
in
Comforts
and
Contentments
,
and
Serenities
of
Mind
,
as
if
he
were
Owner
of
Both
the
Indies
.
If
our
Riches
decrease
,
and
our
Desires
decrease
too
,
still
our
Condition
is
the
same
,
and
we
must
needs
be
as
well
as
ever
.
For
Beatus
est
Ille
qui
vivit
ut
vult
;
He
who
has
all
that
he
desires
,
cannot
be
happier
than
he
is
,
whatever
else
may
be
added
to
him
.
And
This
is
that
frame
of
Mind
which
the
Text
suggests
to
us
;
This
we
are
all
to
pant
after
,
and
labour
for
,
with
a
comparative
Contempt
of
the
World
without
us
.
And
to
This
the
smallest
things
are
more
conducible
than
the
Greatest
.
A
little
with
acquiescence
,
which
was
the
Portion
of
Aglaus
the
poor
Arcadian
,
will
not
only
make
us
happier
,
but
even
Richer
than
*
Umidius
the
Whole
must
needs
be
more
than
any
Part
of
it self
,
yet
in
Morality
't
is
to
be
question'd
for
several
Reasons
.
For
such
may
be
the
blessed
Frame
and
Constitution
of
a
man's
mind
,
as
may
enable
him
to
confute
,
or
elude
the
Maxim
.
And
That
difficult
Hemistichion
which
Hesiod
sent
his
Brother
Perses
,
(
by
whom
it
seems
he
had
been
cheated
of
the
one
half
of
his
Estate
,
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Half
is
more
than
the
whole
,
may
have
its
Proof
and
Exposition
from
the
Experience
of
a
moderate
and
prudent
man
.
For
the
one
half
of
his
Possessions
may
be
more
to
him
than
the
whole
,
five
or
six
several
ways
;
in
that
it
may
(
without
a
Miracle
)
be
more
conducing
unto
his
Happiness
,
and
more
in
order
to
his
Designs
,
and
even
in
reference
unto
the
present
,
as
well
as
to
the
future
and
better
Life
;
and
that
by
being
(
for
Example
)
more
consistent
with
his
Privacy
,
and
more
conservative
of
his
Time
;
more
propitious
to
his
Sobriety
,
and
more
agreeable
to
his
Vocation
;
more
in
a
tendency
to
his
Contentment
,
and
more
by
consequence
to
his
Health
.
Many
ways
it
may
be
more
,
both
in
a
Moral
,
and
Theological
,
(
which
is
the
best
,
)
althô
it
cannot
in
a
Physical
,
or
Mathematical
Acception
,
(
which
is
the
worst
.
)
For
sure
the
former
signification
of
the
word
More
,
is
as
much
better
than
the
later
,
as
Quality
and
Goodness
is
better
than
Quantity
and
Bulk
;
or
as
the
Injoyment
of
worldly
things
,
than
the
bare
Possession
.
For
the
happiest
man
living
,
and
the
most
noble
Apolaustick
,
cannot
possibly
be
He
who
does
own
the
most
things
,
but
evidently
He
who
does
want
the
fewest
.
And
as
the
strengthning
of
a
man's
Back
is
of
greater
use
to
him
,
than
the
meer
lessening
of
his
Burden
,
so
is
the
shortning
of
his
Appetite
of
more
advantage
to
his
well-being
,
soundest
Health
.
A
thing
so
void
of
all
reason
,
and
so
impossible
to
be
True
,
that
the
Belly-Gods
of
the
Earth
who
still
are
satisfying
their
Appetites
,
and
the
Glorified
Saints
of
Heaven
who
have
the
Happiness
to
have
None
,
do
so
far
differ
,
(
as
to
the
Comforts
and
Satisfactions
which
they
injoy
,
)
that
the
Pleasures
of
the
first
are
much
the
lesser
,
but
the
more
gross
;
whilst
the
Pleasures
of
the
second
are
vastly
greater
,
but
more
refin'd
.
§
12.
From
All
that
has
hitherto
been
deliver'd
,
that
is
from
the
Doctrin
which
has
been
laid
,
and
from
the
Reasons
which
have
been
given
,
why
men
should
not
be
Seekers
of
Great
Things
for
themselves
,
(
a
Doctrin
drawn
from
the
Reproof
,
and
from
the
strict
Prohibition
of
God
himself
,
and
Reasons
arising
from
as
good
Topicks
as
I
have
been
able
to
argue
from
,
)
some
good
Lessons
are
to
be
taken
,
some
good
Uses
to
be
made
,
some
good
Means
to
be
suggested
,
and
some
good
Motives
to
be
consider'd
,
as
well
by
Private
,
as
Publick
Persons
;
by
Poor
,
and
Rich
;
by
the
Least
and
by
the
Greatest
,
without
Exception
.
§
13.
First
,
Inferiour
men
must
learn
from
this
whole
Message
of
God
to
Baruch
,
Not
to
advance
themselves
by
levelling
;
not
to
seek
Greatness
for
It self
,
nor
yet
to
seek
it
for
Themselves
,
much
less
for
Themselves
by
lessening
others
;
Not
to
be
Troublers
of
the
Waters
wherein
they
are
desirous
to
fish
for
Greatness
;
Not
to
aim
at
Great
Things
by
heading
Parties
,
and
Factions
,
by
nourishing
Schisms
and
Separations
,
and
(
what
of
it self
is
a
great
thing
,
)
by
having
the
Managements
of
Sedition
in
Church
and
State
;
Not
to
promote
a
Fifth
Monarchy
,
by
pretending
nothing
more
than
a
Common-wealth
;
Not
to
imagin
that
Dominion
must
needs
be
founded
only
in
Grace
;
and
that
the
use
of
the
Creature
belongs
to
none
but
The
Elect
;
to
many
others
indeed
de
facto
,
but
de
jure
only
to
Them
;
They
must
learn
not
to
be
Selfish
under
colour
of
Self-denial
,
meerly
forsooth
in
Zeal
to
the
Publick
Good
,
and
that
Right
may
take
place
;
(
not
forsooth
that
they
care
for
Wealth
,
or
Honour
,
or
have
any
true
love
to
the
Creature-Comforts
,
as
they
are
such
,
but
)
that
Goodness
(
as
they
call
it
)
may
be
rewarded
,
and
that
Religion
may
have
its
due
,
and
that
the
blessed
Apostle
Paul
(
whose
words
they
take
by
the
wrong
handle
)
may
be
justified
in
his
Saying
,
whilst
Godliness
is
found
to
be
profitable
for
All
things
,
having
Promise
as
well
of
the
Life
that
now
is
,
as
of
that
which
is
to
come
.
This
is
the
first
and
prime
Lesson
which
every
private
Poor
man
,
and
every
man
under
Authority
,
althô
not
poor
,
is
to
learn
from
the
Dehortative
,
and
from
the
bitter
Exprobration
of
God
to
Baruch
.
He
must
not
make
himself
the
Moral
of
Aesop's
Toad
,
which
had
an
Ambition
to
swell
it self
into
the
Bigness
of
an
Ox.
He
must
not
make
himself
obnoxious
to
the
reproach
of
That
Proverb
,
Scarabaeus
contra
Aquilam
;
being
but
a
Beetle
,
or
but
a
Butterfly
,
he
must
not
aemulate
an
Eagle
,
much
less
indeavour
,
either
to
lure
her
,
or
pluck
her
down
.
He
must
not
make
himself
lyable
to
the
Wo
,
which
God
denounced
heretofore
by
his
Prophet
Isaiah
;
must
not
say
tacitly
to
his
begettest
thou
?
or
to
the
Woman
,
what
hast
Thou
brought
forth
?
He
must
not
mutiny
and
grumble
against
God's
Providence
and
his
Will
,
or
seek
to
aggrandize
himself
,
whether
his
Maker
will
or
no.
Being
(
as
He
is
)
but
an
Earthern
Pitcher
,
he
must
not
contend
with
a
Brass
Pot
,
or
strive
to
equal
(
much
less
to
master
)
the
Golden
Cistern
.
But
he
must
labour
on
the
contrary
to
reckon
himself
(
as
he
is
)
in
his
proper
Element
,
and
by
consequence
not
to
be
capable
of
Gravitation
or
Levitation
,
from
which
the
Elements
are
exempt
in
their
native
places
.
He
must
make
it
his
whole
Indeavour
,
his
whole
Ambition
,
and
Delight
,
to
acquiesce
as
Things
do
which
attain
their
Center
.
Not
to
turn
Seeker
how
he
may
raise
,
or
disturb
himself
;
But
to
esteem
it
his
private
Interest
,
to
contribute
all
he
can
to
the
Publick
Good
;
to
prove
he
loves
the
publick
Peace
,
by
his
following
after
the
things
that
do
make
for
Peace
;
as
by
making
his
Reason
to
reign
within
him
over
his
Passions
;
and
his
Will
over
his
Appetite
;
by
submitting
his
more
deceivable
and
private
Judgment
,
unto
the
less
erring
Judgment
of
Publick
Reason
;
by
seeking
one
great
thing
for
himself
,
which
is
the
Glory
of
Obedience
(
as
Tacitus
calls
it
)
to
human
Laws
and
Lawgivers
,
to
every
Ordinance
of
man
for
the
Lord's
sake
;
and
by
esteeming
it
as
glorious
for
a
Subject
to
be
loyal
,
and
obedient
unto
his
Soveraign
,
as
for
a
Soveraign
to
command
,
and
protect
his
Subject
.
It
is
every
man's
Duty
,
as
well
as
Honour
,
and
every
man's
Advantage
,
as
well
as
Duty
,
to
do
in
this
case
as
he
would
be
done
by
;
to
pay
as
much
Reverence
and
Submission
to
such
as
are
over
him
in
Authority
,
as
he
expects
from
his
own
Servants
,
his
Wife
,
and
Children
.
It
being
pity
that
any
Subject
who
is
a
Rebel
to
his
Prince
,
should
meet
with
any
thing
but
Rebellion
,
from
All
that
owe
Service
or
Duty
to
him
.
For
why
should
any
man
expect
to
have
a
dutiful
Wife
,
an
obedient
Son
,
or
a
faithful
Servant
,
who
is
neither
of
the
Three
to
his
Native
Soveraign
?
but
is
undutiful
and
false
to
his
Publick
Parent
?
not
to
the
People's
,
but
God's
Vicegerent
?
There
can
be
nothing
more
apposite
,
than
that
a
Boutefeux
,
a
Kindle-coal
,
a
Make-bate
in
the
City
,
should
have
his
House
full
of
Tumults
:
that
He
who
is
hissing
at
publick
Government
,
should
carry
a
Serpent
in
his
own
Bosom
:
that
as
he
Sows
,
so
he
should
Reap
:
his
own
Wickedness
should
correct
him
:
that
he
should
suffer
what
he
has
done
:
and
that
with
the
measure
he
metes
to
others
who
are
exceedingly
above
him
,
others
exceedingly
below
him
should
duly
measure
to
him
again
.
Nor
should
it
otherwise
be
of
pleasant
,
but
as
't
is
of
profitable
Remarque
,
that
Women
did
never
here
in
England
so
affect
Mastery
over
their
Husbands
;
Never
were
Children
here
in
England
so
disaffected
,
so
disobedient
,
so
quite
unnatural
towards
their
Parents
;
Never
were
Servants
here
in
England
so
false
and
treacherous
towards
their
Masters
,
as
since
our
English-mens
Revolt
from
The
God
of
Order
;
since
their
being
too
proud
to
be
under
God
:
or
at
least
no
farther
willing
that
God
himself
should
reign
over
them
,
than
upon
This
Condition
only
,
that
he
will
do
it
Their
way
:
either
without
any
Vicegerent
,
or
with
one
of
Their
choosing
.
What
I
now
have
said
last
,
I
should
have
taken
for
a
Digression
,
had
not
the
Evils
now
mentioned
been
all
the
Fruit
of
the
same
Plant
,
which
had
taken
some
Root
in
the
Heart
of
Baruch
;
I
mean
The
Itch
of
a
man's
seeking
Greater
Things
for
himself
,
than
God
sees
fit
,
or
has
been
pleased
to
allow
to
such
as
seek
them
.
§
14.
Now
in
order
to
the
learning
so
great
and
good
a
Lesson
as
This
,
which
I
have
been
hitherto
describing
,
we
must
attend
to
those
Things
which
are
the
Means
of
,
and
the
Motives
to
it
.
In
order
to
the
former
,
we
must
not
only
addict
our selves
to
all
the
usual
Means
of
Grace
,
such
as
Prayer
,
and
Giving
of
Alms
,
Reading
,
and
Hearing
the
Word
of
God
,
frequent
Perceptions
of
the
Lord's
Supper
,
private
Conferences
with
Casuists
,
or
Ghostly
Fathers
,
and
the
like
;
But
we
must
use
our
best
Wit
,
and
our
soundest
Reason
,
and
(
as
St.
Paul
exhorts
Timothy
)
we
must
duly
stir
up
the
Gift
of
God
which
is
in
us
,
whereby
to
find
out
such
Means
as
are
perhaps
the
least
thought
of
,
thô
perhaps
the
most
effectual
to
reach
the
End
we
aim
at
.
We
know
an
Archer
,
not
to
be
short
of
the
Mark
before
him
,
will
use
his
indeavour
to
shoot
beyond
it
.
As
Demosthenes
,
of
a
Stammerer
,
attain'd
to
an
excellent
Pronunciation
,
by
speaking
with
Pebbles
in
his
Mouth
;
and
so
He
facilitated
his
Conquest
of
a
Natural
Impediment
,
by
adding
and
subduing
an
Artificial
one
.
Have
we
sincerely
a
Desire
to
be
the
better
for
being
Rational
?
to
make
a
right
use
of
the
Light
within
us
?
to
free
our selves
from
a
Disease
the
most
tormenting
in
all
the
World
?
to
be
as
happy
as
is
possible
in
a
Valley
of
Tears
?
we
must
not
only
not
seek
Great
Things
for
our selves
,
but
must
not
suffer
Great
Things
to
grow
upon
us
in
Excess
.
We
must
never
once
indure
to
have
as
much
of
this
World
,
as
we
are
able
;
nor
yet
as
much
as
is
lawful
for
us
;
but
only
as
much
as
is
expedient
.
We
must
not
dare
to
make
Trials
(
as
too
many
are
wont
to
do
,
through
a
most
sinful
Curiosity
,
)
what
store
of
Riches
may
be
attain'd
to
within
the
Compass
of
one
Man's
Life
.
There
being
nothing
more
inhuman
,
more
unbecoming
,
or
more
unworthy
of
a
Rational
Agent
,
than
for
a
man
to
be
condemn'd
,
by
his
own
Consent
,
to
be
digging
all
his
days
in
the
Mine
,
or
Quarry
;
to
be
so
much
below
a
Bruit
,
as
not
to
know
when
he
has
enough
.
Enough
to
make
use
of
,
enough
to
keep
,
enough
to
care
for
,
enough
to
lose
,
enough
to
leave
behind
him
,
enough
to
give
accompt
of
in
the
day
of
Judgment
.
There
can
be
nothing
more
disgraceful
to
a
man's
Reason
and
Understanding
,
than
not
to
know
when
he
has
enough
in
these
six
Points
I
now
have
mentioned
.
Not
only
Christ
,
and
his
Apostles
,
but
Horace
himself
,
and
his
Oppidius
,
and
many
other
Heathen
Writers
,
have
taught
us
a
Lesson
of
human
Prudence
,
which
men
as
men
must
needs
confess
't
is
a
Shame
and
Misery
not
to
learn
.
Servius
Oppidius
apud
Horat.
l.
2.
Sat.
3.
Denique
sit
finis
quaerendi
.
—
&
finite
Laborem
Incipias
,
parto
quod
avebas
.
—
We
ought
to
fix
on
a
Proportion
of
Worldly
Goods
,
to
which
our
Industry
and
Prudence
(
with
due
regard
to
our
Quality
,
and
the
Necessities
of
our
Family
)
may
safely
and
innocently
reach
.
And
having
once
attain'd
That
,
must
say
as
resolvedly
to
our
Appetites
,
and
by
consequence
to
our
Indeavours
,
as
God
once
said
to
the
Swelling
Waters
of
the
Sea
;
Thus
far
shall
ye
go
,
and
no
farther
:
We
are
at
an
end
of
our
Desires
.
We
will
not
be
troubled
with
any
more
.
We
will
not
be
evermore
adding
to
the
dead
weight
of
our
Possessions
,
but
only
to
the
right
use
and
injoyment
of
Them
.
As
for
Surplasages
of
Fortune
,
if
any
happen
,
we
will
employ
them
in
Christian
Projects
,
and
(
not
in
Philosophical
,
but
)
Theological
Experiments
,
(
suggested
to
us
by
God
himself
in
several
parts
of
his
holy
Word
,
as
)
How
we
may
draw
Bills
of
Credit
upon
Him
,
who
inhabits
the
New
Ierusalem
.
How
we
may
[
*
](A54843-e225360-b)
*
Prov.
19.
7.
lend
unto
The
Lord
,
thô
The
Proprietary
of
All
;
and
be
paid
by
Him
again
an
[
†
](A54843-e225390-b)
†
Matth.
19.
29.
hundred
sold
for
the
forbearance
.
How
we
may
[
‖
](A54843-e225420-b)
‖
Matth.
25.
37
,
38.
feed
and
cloath
our
Saviour
,
thô
in
his
State
of
Glorification
;
How
redeem
our
very
Redeemer
,
by
contributing
what
we
can
to
the
Redemption
of
Christian
Captives
from
the
Tyranny
of
the
Turks
;
and
lay
up
in
store
a
good
Foundation
for
our selves
,
attaining
Eternal
Life
.
Thus
to
stint
all
our
Appetites
,
and
to
limit
our
Desires
,
is
to
antedate
the
Happiness
we
hope
and
pray
for
.
'T
is
to
create
unto
our selves
(
by
the
help
of
God's
Grace
)
an
humble
Degree
of
Self-sufficience
on
this
side
Heaven
.
It
was
the
Saying
of
a
wise
Heathen
,
which
no
wise
Christian
will
scorn
to
learn
,
Nihil
Nos
magis
ab
animi
fluctibus
vindicaverit
,
quàm
aliquem
semper
figere
incrementis
Terminum
.
There
is
nothing
can
more
exempt
us
from
all
inquietudes
of
Mind
,
(
from
the
Rack
of
Expectation
,
and
the
Strappado
of
Disappointments
,
)
than
our
putting
a
certain
period
to
our
Increase
;
a
certain
Boundary
or
Butt
to
our
Acquisitions
.
Our
best
Successes
being
so
slippery
,
and
our
Appetites
so
strong
,
that
for
Both
we
need
Bridles
to
hold
them
fast
.
§
15.
It
may
perhaps
be
one
Motive
to
moderation
of
Mind
,
and
to
a
Christian's
not
seeking
Great
Things
for
himself
,
that
Iesus
Christ
,
our
great
Exemplar
,
did
for
Himself
seek
the
least
;
was
pleas'd
to
empty
himself
of
Glory
,
became
of
no
Reputation
;
made
it
his
choice
to
be
so
poor
,
as
[
*
](A54843-e225730-b)
*
Matth.
8.
20.
not
to
have
where
to
lay
his
head
;
and
thô
he
was
born
of
the
Blood
Royal
,
the
House
of
David
,
did
choose
to
take
upon
him
the
Form
of
a
very
mean
Subject
,
and
to
live
on
Their
Charity
who
administred
to
him
of
their
Substance
,
Luke
8.
3.
Nor
was
This
only
the
option
of
God
Incarnate
,
the
blessed
Redeemer
of
the
World
,
our
Lord
Jesus
Christ
,
whose
coming
was
to
destroy
the
Works
of
the
Devil
,
the
Pomps
and
Vanities
of
the
World
,
with
the
sinful
Lusts
of
the
Flesh
,
as
well
by
his
Practice
and
Example
,
as
by
his
Praecepts
;
But
All
the
Wisest
and
the
Best
even
of
meer
moral
men
,
thô
they
had
no
Light
to
go
by
,
but
that
of
Nature
and
Education
,
had
yet
such
a
Mastery
over
themselves
,
such
a
right
Apprehension
of
human
Conditions
and
Affairs
,
had
such
an
Insight
into
the
Things
which
the
World
calls
Great
,
and
did
so
seriously
depretiate
the
Pomps
and
Vanities
of
the
World
,
(
coveting
Poverty
rather
than
Wealth
,
and
courting
obscurity
rather
than
Honour
,
)
that
most
Professors
of
Christianity
may
be
provoked
by
them
to
jealousy
,
if
not
prevailed
upon
effectually
unto
a
generous
aemulation
.
Such
as
the
famous
Abdolonymus
,
who
,
however
he
was
Royal
Family
and
Extraction
,
was
yet
by
Breeding
but
a
poor
Gardiner
in
the
Suburbs
of
Sidon
,
where
he
work't
out
all
his
Bread
at
his
fingers
ends
,
and
so
accordingly
did
eat
it
in
the
Sweat
of
his
Brows
.
A
Condition
so
duly
fitted
to
the
Humility
of
his
Desires
,
that
when
,
created
King
of
Sidon
,
by
Alexander
the
Great
,
he
was
ask't
with
what
Patience
he
could
indure
his
late
Poverty
;
I
would
to
God
(
answer'd
He
)
I
could
as
well
indure
a
Kingdom
.
Hae
manus
suffecêre
desiderio
meo
;
nihil
habui
,
nihil
defuit
.
He
said
his
Hands
had
been
sufficient
to
administer
to
his
Necessities
;
and
that
the
Things
which
he
had
not
,
he
did
not
want
.
The
choice
he
made
of
his
Employment
,
brings
Democritus
into
my
memory
,
who
made
the
same
.
For
having
travell'd
through
the
World
,
whereby
to
gain
a
full
Experience
and
Knowledge
of
it
,
he
chose
at
last
a
deep
Poverty
,
and
a
confinement
to
his
Garden
;
wherein
he
satisfied
his
Body
with
the
Productions
of
the
Earth
,
and
feasted
his
Soul
with
Contemplation
.
The
Pomps
and
Vanities
of
the
World
(
at
the
Miseries
of
which
Heraclitus
wept
)
He
daily
laugh't
at
.
And
thô
the
Vulgar
thought
him
a
Madman
for
his
Recess
from
all
Company
,
yet
Hippocrates
,
who
was
sent
to
cure
him
of
it
as
a
Physician
,
was
compell'd
by
his
Discourse
to
admire
his
Wisdom
;
and
pronounced
Them
mad
who
had
so
esteem'd
him
.
And
truly
Crates
of
Thebes
may
with
Somebody's
profit
be
here
remember'd
;
who
being
both
Rich
,
and
a
Philosopher
,
turn'd
his
Land
into
Mony
,
and
put
his
Mony
to
the
Banker
on
this
Condition
,
That
if
his
Sons
did
prove
Fools
,
he
should
supply
their
Wants
with
it
;
but
if
Philosophers
,
he
should
deal
out
all
his
Treasure
to
the
most
indigent
of
the
City
.
It
having
been
really
his
opinion
,
that
Fools
want
Mony
,
however
Rich
;
whilst
Wise-men
,
thô
Poor
,
are
in
need
of
nothing
.
Now
whether
This
is
the
true
History
,
or
That
which
is
told
us
by
Philostratus
,
[
That
Crates
threw
his
whole
Estate
into
the
Sea
,
as
having
found
it
a
great
Impediment
to
the
Prosperity
of
his
Studies
,
and
the
Tranquillity
of
his
Life
,
]
it
matters
not
much
;
because
his
Judgment
does
appear
by
Both
Accompts
of
his
Practice
to
have
been
This
,
that
in
very
much
of
the
World
,
there
's
very
much
Trouble
,
and
Solicitude
;
and
that
the
more
any
man
has
,
the
more
he
has
of
disturbance
and
interruption
;
the
more
he
has
to
be
carking
and
caring
for
;
whether
as
to
its
Use
,
or
its
Conservation
.
The
Emperour
Sigismund
(
I
am
sure
)
did
find
it
so
to
some
purpose
,
when
having
brought
him
out
of
Hungary
a
Chest
of
Gold
ready
coyn'd
,
he
could
never
sleep
well
till
he
parted
with
it
.
For
he
could
not
(
saith
Cuspinian
)
but
still
be
thinking
,
either
where
Cusp
.
in
vitâ
Sigism
.
p.
4●●
.
he
might
keep
it
with
greatest
safety
,
or
how
lay
it
out
to
the
most
Advantage
.
Therefore
calling
to
him
his
Counsellors
,
with
the
chief
Officers
of
his
Army
,
and
all
his
Lifeguard
more
especially
,
he
caus'd
his
Chest
to
be
laid
open
,
and
his
Forty
thousand
Pieces
(
a
great
Treasure
Then
,
)
thrown
out
amongst
them
.
Those
he
call'd
his
Tormentors
,
his
Murderers
,
his
cruell'st
Enemies
,
and
his
Lictors
,
which
would
not
suffer
him
to
rest
,
by
reason
of
the
lashes
they
laid
upon
him
all
Night
,
without
remorse
,
or
intermission
.
This
(
't
is
plain
)
is
not
impertinent
to
the
Discourse
I
am
upon
,
thô
impertinent
in
comparison
with
all
those
Emperours
and
Kings
,
and
other
Persons
more
signal
,
whom
I
might
reckon
(
if
I
had
Time
)
upon
This
occasion
.
But
desirous
to
comply
with
the
Time
allow'd
,
I
shall
not
Instance
in
as
many
,
but
in
as
few
as
I
am
able
of
most
Remarque
.
Such
as
are
the
Three
Scipio's
,
in
whom
the
Roman
Historians
(
and
the
best
of
the
Greek
ones
)
do
justly
triumph
.
The
chief
of
These
was
Africanus
,
the
glorious
Downfall
of
Carthage
,
and
Staff
of
Rome
,
as
his
Paternal
Name
Scipio
does
well
import
.
One
who
grew
to
such
an
Highth
of
Worldly
Happiness
and
Renown
,
that
there
was
nothing
now
left
to
make
him
Higher
,
but
his
Humility
.
He
did
not
only
refuse
the
Offer
,
of
having
his
Statue
I
am
perswaded
(
says
Lucius
s
Soul
went
up
to
Heaven
,
not
because
as
a
Commander
he
led
so
many
and
great
Armies
,
but
because
of
That
Piety
by
which
he
triumph't
over
Himself
.
Not
so
much
because
he
saved
,
as
because
having
saved
,
he
LEFT
his
Country
.
Nor
because
he
left
the
Service
,
but
the
Honours
,
and
the
Wealth
,
and
Injoyments
of
it
.
It
was
the
Littleness
and
Obscurity
of
his
House
at
Linternum
,
which
made
that
Philosopher
admire
his
Greatness
.
It
was
his
lying
close
hid
in
a
little
Corner
,
turning
his
Spear
into
a
Plough-share
,
and
his
Sword
into
a
Pruning-hook
,
and
labouring
with
his
own
hands
in
dressing
and
cultivating
the
Earth
,
which
made
this
Great
man
who
transcended
All
others
,
at
the
last
to
exceed
and
transcend
Himself
.
'T
was
in
his
Cloud
he
shin'd
brightest
.
'T
was
the
Foil
of
a
Retirement
,
by
which
This
Iewel
was
most
set
off
.
'T
was
his
Contempt
of
This
World
,
which
made
him
able
to
command
it
;
Et
Rerum
Dominus
Nil
cupiendo
fuit
.
Such
an
Example
of
Self-denial
,
or
(
to
speak
more
exactly
)
Moderation
of
Mind
,
(
it
being
no
Self-denial
,
for
any
Great
man
to
injoy
his
Wish
,
and
to
be
as
't
were
preferr'd
to
a
private
Life
,
)
was
the
most
excellent
Cassiodorus
;
A
man
of
so
very
great
Authority
with
the
Gothic
Kings
of
Italy
,
(
whom
he
had
bless'd
a
long
time
as
their
Principal
Minister
of
State
,
)
that
he
was
reckon'd
the
very
Soul
of
their
Publick
Business
,
and
one
who
ever
gave
Life
to
their
Great
Affairs
.
Yet
being
humbled
by
all
his
Honours
,
and
so
quite
tired
out
with
his
Secular
Greatness
,
as
to
betake
himself
for
Refuge
unto
a
Contrary
§
16.
These
and
very
many
others
,
as
well
in
Ancient
as
Modern
Story
,
may
be
§
17.
If
it
shall
now
be
imputed
to
me
,
that
I
have
spent
too
much
time
in
seconding
Reason
with
Example
,
I
have
This
to
alledge
in
my
justification
;
That
Example
upon
many
works
more
than
Reason
.
Sure
I
am
that
it
did
upon
The
Emperour
Charles
the
Fifth
,
if
either
Strada
,
or
Thuanus
,
or
Both
together
may
be
believ'd
.
For
their
Accompt
of
him
is
This
:
That
as
one
man's
Example
taught
him
to
make
his
Resolution
of
laying
all
his
Crowns
down
at
the
Feet
of
Christ
,
so
the
Examples
of
many
more
did
Idem
.
ibid.
confirm
him
in
it
:
But
with
this
great
and
signal
Difference
,
that
the
Example
which
suggested
his
Purpose
to
him
,
was
taken
from
a
Poor
and
a
Private
man
;
whereas
the
many
more
Examples
which
brought
That
Purpose
to
Execution
,
were
of
those
Emperours
and
Monarchs
of
equal
Dignity
with
Himself
:
To
wit
the
Emperour
Dioclesian
amongst
the
Heathen
;
and
amongst
our
Christian
Emperours
,
Anastasius
the
Second
,
Theodosius
the
Third
,
Isacius
Comnenus
,
Michael
Rangabe
,
Michael
the
Son
of
Ducas
,
Nicephorus
Botoniates
,
Manuel
Comnenus
,
Iohannes
Cantacuzenus
,
and
the
no
less
Religious
than
Great
Lotharius
.
Some
of
which
Emperours
(
he
observ'd
)
had
beaten
their
Scepters
into
Spades
,
wherewith
they
dug
their
own
Graves
in
their
several
Gardens
.
Others
thought
it
their
safest
course
,
to
leave
the
Pleasures
of
the
Court
for
the
Severities
of
the
Cloyster
.
All
preferring
an
obscure
and
a
silent
Life
,
before
the
splendid'st
Injoyments
this
World
could
yield
them
.
Now
All
I
pretend
to
in
This
first
Lesson
I
am
upon
,
and
in
arguing
as
I
have
argued
à
majori
ad
minus
,
is
not
immodestly
to
contend
with
any
Great
man
,
to
seek
his
lessening
;
especially
if
his
Case
is
such
,
as
that
he
cannot
descend
at
all
,
without
his
falling
quite
headlong
;
But
I
pretend
unto
a
Prevalence
with
men
of
inferiour
and
low
Degree
,
to
acquiesce
in
that
Station
which
God
does
see
is
best
for
them
;
to
acquiesce
in
His
Will
,
whose
Will
is
Wisdom
;
and
not
to
be
so
excentrical
in
the
Motions
of
their
Souls
,
as
to
be
crossing
God's
Providence
with
their
Indeavours
or
Designs
;
Nor
to
oppose
their
Will
to
His
,
by
the
Carnality
of
their
seeking
Greater
Things
for
themselves
than
their
God
allows
.
I
aim
at
teaching
inferiour
men
who
do
not
exceed
mine
own
Size
,
to
reason
and
argue
within
themselves
à
majori
ad
minus
.
For
why
should
little
men
be
seeking
Great
Things
for
themselves
,
when
many
Inheritors
of
Greatness
have
been
exceedingly
sick
of
it
,
and
therefore
have
left
it
as
a
Disease
;
whilst
others
,
afraid
of
its
Infection
,
have
perseveringly
rejected
the
offers
of
it
?
§
18.
But
there
is
another
Lesson
for
Great
men
also
;
who
may
learn
(
if
they
please
)
as
well
from
the
Reproof
,
as
from
the
Prohibition
of
God
to
Baruch
,
if
not
to
part
with
their
Greatness
,
(
as
the
best
of
the
greatest
have
often
done
,
)
at
least
to
know
when
they
are
well
;
or
if
they
patiently
accept
,
yet
at
least
not
to
seek
an
Increase
of
Greatness
;
much
less
to
seek
it
for
themselves
,
their
private
Interest
and
Advantage
,
without
a
due
respect
to
the
Publick
Good
;
Not
to
be
guilty
of
so
much
Levity
,
as
still
to
soar
higher
and
higher
,
(
as
all
light
things
are
wont
to
do
,
)
but
to
prescribe
unto
themselves
a
Ne
plus
ultra
;
a
certain
Term
beyond
which
they
will
never
tend
.
The
Emperour
Pertinax
,
of
a
Grammarian
,
was
by
Force
impos'd
upon
him
.
Glabrio
was
not
discontented
with
his
being
at
the
Top
of
the
Roman
Senate
;
But
knowing
That
to
be
enough
,
he
durst
not
rise
a
Step
higher
,
and
so
refus'd
the
same
Empire
with
the
same
earnestness
and
vehemence
,
wherewith
Pertinax
low
Birth
,
and
from
the
Breeding
of
a
Shepherd
,
to
be
advanced
by
degrees
to
be
the
General
of
an
Army
:
But
yet
he
knew
his
full
measure
;
and
was
really
so
afraid
of
being
rais'd
a
step
higher
,
that
he
did
obstinately
in
his
own
Defence
,
and
only
as
somewhat
a
lesser
Evil
,
than
to
be
murder'd
for
his
Humility
.
The
like
judicious
apprehension
had
the
incomparable
Decius
of
Worldly
Greatness
.
An
[
*
](A54843-e228890-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Zosimus
l.
1.
p.
12.
Emperour
could
no
more
persuade
him
to
take
the
Government
of
the
Army
,
than
the
Army
could
make
him
willing
to
take
the
Government
of
the
Empire
.
And
thô
at
last
he
discharged
Both
,
yet
he
did
Both
against
his
Will
,
and
by
meer
Coaction
.
For
Zosimus
tells
of
him
expresly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
Greatest
.
He
extended
it
as
far
as
was
agreeable
with
his
Subjection
;
But
there
it
left
him
.
For
Curtius
tells
us
,
He
refus'd
the
Empire
of
the
World
,
when
after
Alexander's
Death
it
was
offer'd
to
him
.
So
did
Xenophon
more
than
once
the
Honour
of
Quintus
Fabius
Maximus
the
highest
Magistracy
Manlius
Torquatus
object
Illness
of
his
Eyes
against
his
being
created
Consul
.
And
when
That
could
not
excuse
him
,
his
chiding
did
.
Nec
vestros
mores
Consul
ferre
potero
,
nec
vos
Imperium
meum
.
Were
I
Consul
(
said
He
)
I
should
no
more
indure
your
looser
lives
,
than
you
my
strict
and
severer
Discipline
.
They
were
obstinate
in
their
Choice
,
But
so
was
He
in
his
Refusal
.
Thus
the
Consulship
of
Rome
was
ambitious
of
him
;
That
which
other
men
Coveted
,
to
Him
went
begging
.
And
Honour
it self
had
a
Repulse
in
being
the
Candidate
of
Manlius
;
whom
Greatness
earnestly
,
and
with
Zeal
,
but
vainly
courted
for
his
Consent
.
So
Vipsanius
Agrippa
,
to
whom
Augustus
ow'd
the
most
for
the
full
Settlement
of
his
Empire
,
refus'd
a
Triumph
which
was
decreed
him
for
his
conquering
and
quieting
the
Asian
Rebels
.
So
Fabricius
once
refus'd
to
Marcius
Rutilus
Censorinus
,
and
Fabius
Maximus
,
did
Marcus
Marcellus
,
thô
the
first
who
made
it
evident
that
Syracuse
might
be
taken
,
and
even
Hanibal
subdued
,
refus'd
the
Government
of
Sicily
,
and
shifted
it
off
on
his
Collegue
.
So
the
Seven
Wise
men
of
Greece
were
in
nothing
more
thought
to
have
shewn
their
Wisdom
,
than
in
shifting
off
a
Treasure
from
the
one
unto
the
other
,
as
men
are
wont
to
do
Burdens
they
hate
to
bear
.
Cn.
Marcus
Coriolanus
,
thô
of
Princely
Family
and
Descent
,
affected
rather
to
fall
,
than
rise
;
and
rather
Poverty
,
than
Wealth
.
In
so
much
that
in
reward
of
all
his
Services
in
the
Wars
,
(
which
were
vastly
great
,
)
he
would
not
accept
of
Land
,
or
Mony
,
(
when
Land
and
Fabricius
Luscinus
,
the
Noblest
Roman
of
his
time
in
point
of
Honour
,
and
Authority
,
and
yet
by
choice
one
of
the
Poorest
,
in
point
of
Fortune
:
His
desiring
very
little
,
did
pass
with
him
for
a
Great
Possession
:
His
Contempt
of
all
Riches
He
did
esteem
the
Noblest
Treasure
:
and
found
it
more
pretious
,
than
Gold
,
or
Silver
,
that
he
would
not
be
tempted
by
either
of
them
to
an
Acceptance
.
Such
another
was
Aelius
Tubero
,
surnamed
Catus
,
who
rejected
the
Richest
Plate
that
could
be
sent
him
out
of
Aetolia
;
and
,
thô
of
Consulary
Rank
,
made
choice
of
being
served
in
Earthen
Vessels
.
Aemilius
Paulus
was
a
man
,
who
having
conquer'd
K.
Perses
,
and
enrich'd
all
the
Romans
with
the
Spoils
of
Macedonia
,
did
most
magnanimously
refuse
to
be
the
richer
for
them
himself
;
as
thinking
it
Recompence
enough
for
his
utmost
Labours
,
that
his
Country
had
the
Emolument
,
and
Himself
the
satisfaction
of
doing
well
.
Such
was
the
generous
Self-denial
of
Fabius
Gurges
,
and
Ogulnius
,
and
of
the
Fabij
Pictores
,
when
sent
Embassadours
into
Aegypt
,
they
were
opulently
Presented
by
the
Munificent
King
Ptolemy
;
and
however
all
was
meant
for
their
private
use
only
,
yet
they
sent
it
Home
intirely
into
the
Treasury
and
Bank
of
the
Commonwealth
.
Conceiving
it
dishonourable
,
if
not
unjust
,
that
Publick
Ministers
should
admit
of
any
other
Compensation
,
than
the
Publick
Commendation
of
their
Performance
.
Such
were
also
Portius
Cato
,
and
Marcus
Cato
Uticensis
,
men
so
proverbial
for
the
Blamelesness
and
Integrity
of
their
Lives
,
for
their
Enmity
to
Pleasures
,
and
Severity
towards
themselves
,
that
I
need
no
more
than
Name
them
.
Xenocrates
was
as
free
from
Lust
,
and
Avarice
,
and
Ambition
,
as
if
he
had
been
in
good
earnest
(
what
Phryne
call'd
him
)
Statue
.
Alexander
the
Great
would
have
bought
his
Friendship
,
would
he
have
sold
it
at
any
Rate
.
And
the
Talents
which
were
sent
him
would
have
made
him
extreamly
Rich
,
but
that
he
thought
his
Best
Talent
was
his
Ability
to
despise
them
.
Alexander
found
it
an
easier
Task
to
conquer
Darius
with
his
Army
,
than
this
Philosopher
with
his
Wealth
:
So
that
Xenocrates
,
rather
than
He
,
might
have
been
with
some
reason
surnam'd
The
Great
.
Omnia
habet
qui
nihil
concupiscit
,
was
the
Saying
of
Cornelia
,
the
famous
Mother
of
the
Gracchi
.
And
if
That
has
truth
in
it
,
certainly
Solon
,
rather
than
Croesus
,
might
have
passed
into
a
Proverb
for
Riches
too
.
Valerius
Poplicola
was
live
and
dye
with
,
But
far
from
enough
to
pay
the
Expences
of
his
Burial
.
Of
all
he
had
or
was
besides
,
he
had
been
prodigally
free
;
But
his
Poverty
was
a
Treasure
,
he
would
never
once
part
with
for
all
the
World
.
Agrippa
Menenius
made
it
his
Choice
,
to
be
as
deserving
,
and
as
poor
too
,
if
that
can
be
a
man's
Poverty
,
which
is
his
Choice
.
If'tis
,
't
is
such
a
Poverty
as
makes
its
Owner
most
truly
Great
.
And
if
Agrippa
had
not
been
such
,
he
had
not
sure
been
made
a
Iudge
between
the
Senators
of
Rome
and
the
Common
People
.
But
they
who
differ'd
most
fiercely
in
other
Matters
,
could
not
choose
but
agree
in
This
,
that
poor
Agrippa
Menenius
was
both
the
worthiest
,
and
the
fittest
,
and
by
much
the
most
likely
to
reconcile
them
.
Attilius
Regulus
with
an
Estate
of
no
more
than
Seven
Acres
,
was
yet
a
Great
and
a
Noble
Roman
;
But
delighting
in
a
poor
and
a
private
Life
,
he
was
taken
from
his
Husbandry
,
to
sit
at
the
Helm
of
the
Roman
Empire
.
And
how
unwillingly
so
advanc'd
,
did
appear
by
This
;
That
having
subdued
the
Publick
Enemies
,
and
settled
full
Peace
in
the
Commonwealth
,
he
very
gladly
hast'ned
back
to
That
his
old
way
of
living
by
Plough
and
Harrow
,
which
he
had
left
for
some
time
with
an
heavy
heart
.
A
Consolation
to
the
Poor
,
and
an
Instruction
to
the
Rich
,
how
unnecessary
to
great
and
glorious
Actions
meer
Riches
are
.
I
speak
of
Riches
unattended
with
Frugality
and
Prudence
,
with
a
Contempt
of
mean
Pleasures
,
and
Moderation
,
as
well
as
with
Conduct
and
Magnanimity
.
Lucius
Quintus
Cincinnatus
was
just
as
Rich
,
or
as
Poor
,
as
Attilius
Regulus
:
to
wit
a
Lord
of
Seven
Acres
,
and
very
busy
at
his
Plough
,
when
the
Dictatorship
of
Rome
was
presented
to
him
.
A
glorious
Dignity
he
receiv'd
,
but
not
enrich'd
himself
by
.
For
it
appears
that
his
Seven
Acres
were
at
last
shrunk
to
Four
;
he
having
lost
the
other
Three
,
by
being
a
Surety
for
his
Friend
.
Lord
!
the
vastly
wide
difference
'twixt
Those
Times
,
and
These
!
or
'twixt
Their
Grandees
,
and
Ours
!
Ours
are
thought
to
live
narrowly
,
if
their
Houses
do
not
stand
on
as
many
Acres
,
as
made
up
all
This
renowned
Dictator's
Means
.
Valerius
tells
us
of
a
King
he
names
not
,
lin'd
with
,
)
he
would
not
have
it
for
taking
up
.
And
if
Genusius
run
away
from
the
Crown
of
Sparta
,
yet
he
instituted
the
Ephori
,
whereby
to
make
it
the
less
significant
,
and
so
as
to
sit
upon
his
Head
with
less
disease
.
§
19.
These
and
multitudes
of
the
like
(
whom
to
mention
even
with
Brevity
,
were
to
be
tedious
,
)
thô
they
were
Persons
in
Themselves
of
very
Great
Honour
,
and
Renown
,
were
yet
exceedingly
much
the
Greater
,
for
their
having
had
such
limited
and
stinted
Appetites
;
for
their
knowing
what
was
necessary
,
and
what
expedient
;
what
was
sufficient
for
their
great
Purposes
,
and
when
they
had
innocently
enough
.
They
did
not
only
not
seek
Greater
Things
for
themselves
than
they
had
already
,
But
either
unwillingly
did
admit
them
,
and
with
Reluctance
;
or
else
did
obstinately
refuse
them
,
and
cast
them
off
.
Nay
so
far
they
were
from
seeking
Great
Things
for
themselves
,
that
they
sought
their
lessening
.
They
thought
there
was
nothing
truly
Great
,
or
great
enough
to
be
sought
,
but
the
Publick
Good
.
And
for
This
very
reason
They
were
the
Glory
of
their
Times
;
The
Pride
and
Pleasure
of
their
Historians
;
and
(
which
is
more
to
their
advantage
)
they
were
the
Blessings
,
and
the
Supports
,
and
the
great
Ornaments
of
the
Countries
wherein
they
liv'd
.
But
when
a
man
,
having
arriv'd
at
Great
Things
already
,
is
ever
casting
about
for
Greater
,
and
has
an
Ambition
like
the
Fire
,
which
ever
craves
the
more
fewel
,
the
more
it
has
;
when
his
Appetite
after
Honour
is
as
inordinate
and
as
endless
,
as
was
That
of
Albert
Wallestein
,
whom
nothing
less
would
ever
satisfie
,
than
the
being
above
his
Maker
;
Then
a
man's
Greatness
is
his
Disease
,
and
his
Disease
of
the
worst
sort
too
.
'T
is
his
Hydrops
,
his
Boulimis
,
his
intolerable
Prurigo
,
worse
than
the
Furor
Uterinus
,
which
made
the
Great
Empress
Barbara
the
vilest
Thing
in
the
whole
Empire
.
Even
He
,
whose
Abundance
of
Meat
makes
him
hungry
,
and
He
whose
Superfluity
of
Drink
makes
him
dry
,
is
not
quite
so
sad
a
Creature
,
nor
quite
so
much
to
be
deplor'd
,
as
He
whose
Honour
makes
him
Ambitious
,
and
whose
overmuch
Wealth
excites
That
such
there
are
in
This
World
,
who
do
enlarge
their
Desires
as
Hell
,
and
are
as
greedy
as
the
Grave
,
who
like
the
two
Daughters
of
Solomon's
Horsleech
,
have
still
enough
,
and
too
much
,
yet
still
too
little
;
are
often
full
,
and
often
weary
,
yet
never
satisfied
,
with
seeking
Great
Things
for
Themselves
,
(
I
say
that
such
Things
there
are
,
)
I
need
not
take
pains
to
convince
my
Hearers
.
For
All
the
Miseries
we
have
read
of
,
and
all
the
Miseries
we
have
seen
in
our
own
Civil
Wars
,
(
not
now
to
mention
all
the
Miseries
we
have
felt
,
)
have
been
especially
the
Effects
of
That
Disease
I
now
speak
of
;
If
I
may
not
rather
call
it
a
Complication
of
Diseases
,
which
is
commonly
made
up
of
four
Ingredients
;
to
wit
a
boundless
Ambition
,
an
unstinted
Avarice
,
a
restless
Envy
,
and
an
insatiable
Concupiscence
after
the
Pleasure
of
Revenge
.
§
20.
Now
in
order
to
the
Prevention
,
or
to
the
Cure
,
(
that
is
to
say
,
to
the
killing
)
of
such
a
complicated
Disease
,
every
Great
man
must
choose
so
fit
a
Condition
for
Himself
,
and
such
an
wholsom
Proportion
of
this
present
World
,
as
may
be
aptest
in
it self
to
secure
his
Interest
in
the
Next
.
Woolsey
wish't
he
had
done
it
,
(
and
Wallestein
too
,
)
when
't
was
too
late
.
But
Sir
Thomas
Moor
did
it
,
and
that
in
Time
.
This
incomparable
Person
,
(
whom
[
*
](A54843-e232410-b)
*
Lud.
Vives
in
August
.
de
Civ
.
Dei
,
l.
2.
c.
7.
Ludovicus
Vives
thought
it
dangerous
to
commend
,
for
fear
of
doing
him
great
wrong
by
falling
short
of
his
Perfections
,
)
having
been
raised
by
his
own
Merits
,
and
without
his
own
seeking
,
from
a
very
low
Estate
to
the
High
Chancellorship
of
England
,
became
so
satiated
and
cloy'd
,
as
well
with
the
Honour
,
as
with
the
Cares
of
his
glorious
Office
,
from
a
Child
he
had
wish'd
and
pray'd
for
,
That
God
would
give
him
such
a
Vacation
from
the
Affairs
of
This
Life
,
as
might
suffice
him
to
contemplate
the
Immortality
of
the
Next
,
and
fit
himself
for
its
Injoyment
.
Which
his
Prayer
having
been
granted
,
both
by
God
,
and
the
King
,
he
was
so
exceedingly
Thankful
for
,
as
to
carry
his
Gratitude
to
his
Grave
,
and
so
as
to
order
its
being
written
upon
his
Grave-stone
.
From
whence
being
transferr'd
to
his
Publick
Works
,
't
is
likely
now
to
live
as
long
as
the
Art
of
Printing
.
So
when
the
famous
William
of
Wainflet
(
as
[
*
](A54843-e232730-b)
*
Molestiarum
pertaesus
quas
Cancellarij
munus
afferre
solet
,
simulque
rerum
humanarum
satur
,
quicquid
vitae
supererat
totum
Deo
consecravit
.
Buddenus
in
Wainfleti
vitâ
,
p.
61.
Budden
tells
us
)
made
it
his
choice
to
devest
himself
of
the
High
Chancellorship
of
England
,
and
gave
the
King
immortal
Thanks
for
giving
him
liberty
so
to
do
,
He
did
it
not
only
as
being
weary
of
the
Cares
which
That
Office
had
fill'd
him
with
,
(
thô
That
perhaps
was
one
reason
,
)
nor
did
he
it
only
as
being
glutted
with
the
Things
of
This
World
,
to
wit
with
the
Riches
and
Honours
of
it
;
(
thô
that
was
also
another
reason
;
)
But
it
was
chiefly
that
he
might
mind
the
greater
things
of
the
Next
with
the
less
Distraction
;
that
he
might
not
as
before
,
serve
God
by
Snatches
,
but
that
the
Residue
of
his
Time
might
be
wholly
God's
.
Many
others
might
here
be
nam'd
(
Seven
at
least
I
am
sure
,
)
who
eas'd
themselves
(
as
being
weary
)
of
the
Great
Seal
of
England
,
in
order
to
their
advancement
unto
far
greater
things
in
a
World
to
come
.
And
thô
it
cannot
be
deny'd
,
but
that
being
Persons
of
most
incorruptible
Integrity
,
they
might
safely
have
continued
in
their
Great
Iudicatures
on
Earth
,
without
the
danger
of
being
cast
in
the
Court
of
Heaven
,
yet
they
resolv'd
to
take
the
Way
which
they
thought
the
surest
;
as
knowing
it
better
to
make
it
easy
,
than
meerly
possible
to
be
sav'd
.
For
they
consider'd
what
they
well
knew
,
as
well
by
Scripture
,
as
by
Reason
,
as
well
by
History
,
as
by
Experience
,
as
well
by
other
men's
Experience
,
as
by
their
own
,
that
thô
it
is
not
quite
impossible
,
yet'tis
a
difficult
thing
on
Earth
,
for
the
very
same
man
to
be
Great
,
and
Innocent
;
to
be
a
Favourite
both
of
This
,
and
the
other
World
;
to
fare
as
deliciously
as
Dives
all
his
Days
here
below
,
and
yet
at
last
to
lye
with
Lazarus
in
Abraham's
Bosom
.
I
am
sure
Sir
Thomas
Randolph
thought
it
a
thing
so
rare
and
difficult
,
to
Cambdenus
in
Eliz.
Annal.
Tom.
2.
seu
parte
quartâ
,
p.
26.
be
a
man
of
much
Publick
and
Secular
Business
,
and
at
the
same
Time
to
be
fit
to
dye
,
that
by
Letters
he
exhorted
his
intimate
Friend
Sir
Francis
Walsingham
,
to
bid
adieu
to
all
the
Wiles
of
a
Principal
Secretary
of
State
,
as
He
himself
had
newly
done
to
all
the
Frauds
or
an
Embassadour
,
(
for
the
Number
of
his
Embassies
had
been
no
less
than
Eighteen
,
)
and
to
prepare
himself
by
a
penitent
and
private
life
,
for
the
life
to
come
.
An
Admonition
very
seasonable
in
regard
of
Both
Persons
concerned
in
it
;
Walsingham
,
to
whom
;
and
Randolph
himself
,
by
whom
't
was
given
.
For
they
had
long
liv'd
together
as
eminent
Ministers
of
State
;
and
neither
of
them
liv'd
long
from
after
the
time
of
This
Advice
;
Nor
did
the
one
outlive
the
other
above
a
Month
or
two
at
most
.
What
induced
Queen
Mary
(
the
Royal
Sister
of
Charles
the
Fifth
)
to
quit
her
Government
of
Belgium
in
Exchange
for
a
private
and
quiet
Life
,
't
is
very
easy
to
conjecture
,
but
hard
to
tell
.
Perhaps
't
was
chiefly
out
of
Reverence
to
the
Example
of
her
Brother
,
as
't
was
done
the
same
Day
,
wherein
He
laid
down
his
Empire
,
and
Crown
of
Spain
;
and
even
wept
out
of
Compassion
to
his
poor
Brother
,
and
his
Son
Philip
,
whose
feeble
Shoulders
were
now
to
sink
under
two
such
Loads
,
to
wit
the
Kingdom
of
Spain
,
and
the
German
Empire
.
I
say
,
whatever
was
Her
Inducement
to
do
a
thing
above
the
Rate
of
her
Sex
and
Breeding
;
sure
we
are
,
that
Queen
Etheldred
was
her
Devotion
to
forsake
the
Pomps
and
Pleasures
she
might
have
liv'd
in
all
her
days
,
(
as
the
Daughter
of
one
King
,
the
Widow
of
another
,
and
the
Wife
of
a
Third
,
)
had
she
not
thought
it
an
happier
choice
to
live
retiredly
in
an
Abby
,
which
she
had
built
,
and
indow'd
,
and
was
the
Abbess
of
till
her
Death
.
And
not
to
mention
Queen
Christina
of
Sweden
,
or
Bambas
of
Spain
,
(
unless
it
be
thus
by
a
Paralipsis
)
no
fewer
than
Nine
of
our
own
Saxon
Kings
,
within
the
Space
of
Two
hundred
years
,
did
freely
relinquish
their
Crowns
and
Kingdoms
.
To
which
I
add
;
That
when
Ionadab
impos'd
That
strict
to
drink
no
Wine
,
to
build
no
House
,
to
sow
no
Seed
,
to
plant
no
Vineyard
,
and
all
their
days
to
dwell
in
Tents
;
(
in
little
despicable
Huts
by
the
River
Iordan
,
)
He
did
not
only
so
command
them
to
shew
his
Dominion
,
and
his
Will
,
or
only
to
exercise
their
Obedience
,
and
Self-denial
;
But
because
he
did
esteem
it
the
safest
state
and
condition
,
to
help
enable
them
for
an
Innocent
,
and
Pious
Life
.
§
21.
Another
Use
of
This
Text
is
with
a
Distinction
to
contradict
it
.
We
must
not
seek
Great
Things
for
our selves
,
because
we
must
.
Not
Great
Things
,
because
the
Greatest
.
For
what
can
be
Greater
than
a
Kingdom
?
and
what
so
Great
Kingdom
,
as
the
Kingdom
of
God
,
to
the
seeking
of
which
our
Lord
excites
us
?
(
Matth.
6.
33.
)
So
by
St.
Paul
we
are
commanded
,
to
seek
those
things
that
are
above
,
(
Col.
3.
1.
)
Not
above
us
here
on
Earth
,
but
above
every
thing
that
is
Earthy
.
Nor
are
we
only
to
seek
God's
Kingdom
,
thô
vastly
Great
,
But
(
what
is
infinitely
Greater
)
we
are
to
seek
God
himself
,
who
is
The
Great
Rewarder
of
Them
that
diligently
seek
him
,
and
The
Rewarder
of
None
besides
,
(
Heb.
11.
6.
)
Thus
the
Dehortative
,
Seek
not
,
is
strongly
inforced
and
urged
on
by
a
vehement
Exhortation
,
Seek
Those
Things
that
are
Above
.
Seek
the
Greatest
Things
imaginable
,
and
Seek
them
for
your selves
too
.
Ye
have
not
here
a
continuing
City
,
and
therefore
Seek
one
to
come
.
For
what
says
the
Author
of
the
Epistle
to
the
Hebrews
?
The
life
we
have
is
hope
for
.
Which
,
being
yet
hid
with
Christ
in
God
,
we
must
seek
,
and
seek
on
,
till
we
find
it
out
.
Some
things
are
Great
which
are
not
Good
,
and
some
are
Good
but
not
Great
;
But
These
are
the
Good
and
Great
Things
,
which
alone
are
worth
seeking
;
and
which
we
are
not
only
allow'd
,
but
bid
and
bound
to
seek
after
.
In
comparison
with
These
,
[
The
Life
which
is
hid
with
Christ
in
God
,
The
Kingdom
of
God
,
and
God
Himself
.
]
we
ought
to
slight
the
arrant
[
*
](A54843-e234370-b)
*
Isa.
40.
17.
Nothingness
of
the
Things
here
below
,
which
by
a
pitiful
Catachresis
the
World
calls
Great
;
and
as
devoutly
seeks
after
,
as
after
an
Heaven
upon
Earth
.
So
every
Hillock
is
a
Great
thing
with
a
Community
of
Emmets
wherewith
't
is
Peopled
,
thô
't
is
not
determin'd
by
Philosophers
,
whether
(
like
Bees
)
they
are
a
Kingdom
,
or
(
like
some
other
Insects
)
a
Commonwealth
.
But
yet
as
Great
as
That
Hillock
does
seem
to
Them
,
we
know
't
is
no
bigger
in
respect
of
all
the
Earth
,
than
All
the
Earth
in
respect
of
Heaven
.
And
yet
so
it
is
,
notwithstanding
their
littleness
,
and
their
contemptibility
,
we
do
no
more
excel
Them
in
point
of
Quantity
,
and
Strength
,
than
they
do
us
in
the
good
Qualities
of
Peace
,
and
Prudence
.
For
all
Communities
of
Emmets
are
still
at
Agreement
among
Themselves
;
are
never
indanger'd
,
much
less
destroy'd
,
by
any
Intestine
,
or
Homebred
,
either
Divisions
,
or
Insurrections
.
Whereas
We
have
a
Kingdom
so
sadly
divided
against
It self
,
that
wicked
men
hope
,
and
wise
men
fear
,
)
(
and
there
is
ground
for
a
suspicion
,
)
it
cannot
long
stand
.
§
22.
Now
to
shew
the
Real
Littleness
(
the
Prophet
Esa
calls
it
the
Nothingness
)
of
the
Great
Things
below
,
being
weighed
in
the
Ballance
with
Those
Above
,
It
will
not
probably
be
amiss
,
to
put
them
Both
into
the
Scales
;
that
so
we
may
see
how
much
the
later
weigh
down
the
former
.
First
the
Great
Things
below
are
but
figuratively
such
,
and
secundum
quid
;
somewhat
Great
in
Appearance
,
but
not
indeed
;
or
only
Great
in
their
relation
to
what
is
very
much
less
;
and
so
an
Emmet-hill
is
as
great
in
comparison
with
its
Inhabitants
,
as
the
whole
Globe
of
Earth
in
respect
of
us
.
Whereas
the
Great
Things
above
are
Great
simpliciter
,
and
in
Themselves
;
They
are
absolutely
Great
,
and
without
a
figure
.
In
comparison
with
Them
,
all
the
Great
Things
below
do
presently
dwindle
into
a
Point
.
The
very
Orb
the
Sun
moves
in
is
100000
times
bigger
than
all
the
Earth
;
But
in
relation
to
the
Circumference
of
the
Coelum
Empyraeum
,
or
but
of
That
which
is
called
the
Primum
Mobile
,
All
the
Dimensions
of
the
Earth
do
immediately
vanish
,
and
lose
themselves
into
a
Center
.
Next
the
Great
Things
Below
will
sooner
or
later
be
sure
to
fail
us
,
and
so
with
very
great
reason
they
have
the
Title
of
Uncertain
affixt
unto
them
in
Holy
Writ
;
whereas
the
Great
Things
Above
will
abide
for
ever
;
There
the
Crown
is
immarcescible
;
nor
is
there
only
an
exceeding
,
but
an
eternal
weight
of
Glory
.
Again
,
the
Great
Things
Below
are
mixt
with
Troubles
and
Solicitudes
;
the
Stream
of
their
Injoyment
does
never
run
clear
;
but
what
with
Crosses
,
or
Cares
,
is
always
muddy
;
whereas
the
Great
Things
Above
do
flow
with
such
Rivers
of
Delight
,
as
cannot
be
mingled
with
the
least
Drop
either
of
Sorrow
,
or
Interruption
;
in
the
Presence
of
God
is
Life
,
and
most
sincere
pleasures
for
evermore
.
Again
,
the
Great
Things
Below
do
only
exercise
our
Thirst
,
if
not
increase
it
;
Superfluity
it self
,
does
but
inlarge
a
man's
Appetite
,
and
every
man's
Avarice
is
only
wid'ned
by
his
Possessions
:
whereas
the
Great
Things
Above
will
give
us
a
plenary
Satisfaction
.
There
't
will
be
one
of
our
Injoyments
,
not
to
be
able
to
Desire
;
All
our
Longings
and
Ambitions
will
be
wholly
swallowed
up
into
meer
Fruition
.
Besides
,
the
Great
Things
Below
are
very
often
by
God's
Permission
,
in
the
Disposal
of
the
Devil
;
as
is
evident
in
the
two
Cases
of
Holy
Iob
,
and
the
Sabaeans
;
of
the
Israelites
,
and
Pharaoh
;
of
Iesus
Christ
,
and
Pontius
Pilate
;
of
the
Greek
Christians
,
and
the
Great
Turk
;
of
Innocent
Travellers
,
and
Highway
Thieves
.
By
which
and
many
other
Cases
there
can
be
nothing
more
clear
,
than
that
the
Great
Things
Below
are
by
the
Sufferance
of
God
in
the
Devil's
Disposal
.
Whereas
the
Great
Things
Above
are
above
his
Reach
:
His
Chain
of
Darkness
,
which
is
his
Tedder
,
falling
short
of
That
Region
from
whence
He
fell
.
Lastly
,
the
Great
Things
Above
do
all
legitimate
our
seeking
,
and
make
it
gracious
;
whereas
the
Great
Things
Below
do
increase
its
Guilt
.
And
thence
the
Great
Things
Above
are
strictly
commanded
to
be
sought
;
whereas
the
Great
Things
Below
are
under
as
strict
a
Prohibition
.
Those
we
must
seek
,
with
Baruch
;
But
These
,
with
Baruch
,
we
must
forbear
.
These
I
think
are
All
the
Uses
we
are
to
make
of
This
Message
of
God
to
Baruch
;
(
besides
the
Use
I
made
of
it
by
way
of
Anticipation
on
this
Day
Sennight
;
)
and
with
These
I
dismiss
its
full
and
final
Consideration
.
FINIS
.
THE
TABLE
.
A
-
ABstinence
.
A
notable
Instance
of
it
,
p.
620.
Advantageous
to
a
man's
well-being
,
662
-
Aeternal
life
the
Prime
object
of
our
search
,
265
,
266
,
&c.
how
described
in
holy
Writers
,
305
,
306
,
307
,
&c.
what
meant
by
the
words
of
Eternal
life
,
325
,
326
,
373
,
374
,
&c.
-
Afflictions
.
Extreamly
beneficial
,
and
to
be
prayed
for
,
185
,
186
,
&c.
191
,
192.
for
them
a
Time
of
Recompence
.
569
,
570
-
Almsgiving
necessary
to
life
,
391
,
392.
a
Necessary
Concomitant
of
Prayer
,
607
,
608.
incouragements
thereto
,
609
,
610
-
Ambition
.
How
to
be
regulated
,
303
,
304.
wherein
a
Duty
,
311
,
312.
&c.
It
's
Itch
antidoted
,
467
,
468
,
&c.
unto
the
end
.
The
danger
of
it
,
615
,
616
,
&c.
Incident
to
Good
men
,
618
-
Antinomians
.
See
Solifidianism
.
-
Apostates
.
Too
general
.
p.
389
,
390
-
Assurance
of
Salvation
,
how
and
when
to
be
attained
,
149
,
150
,
151
,
152
,
153
,
202
,
203
,
259
,
260
-
Atheists
.
Reason'd
with
,
180
,
181
,
182
,
&c.
-
Avarice
.
How
a
Duty
of
the
first
magnitude
,
311
,
312
,
&c.
how
a
Vice
of
the
same
,
490
,
491
,
&c.
Idolatry
and
Fornication
,
600
,
601.
increased
by
possessions
,
650
-
Authority
.
Obedience
to
it
of
the
Essence
of
Christianity
,
625
B.
-
BElievers
.
Seldom
truly
Christian
,
yet
seldom
doubt
of
their
being
such
,
177
,
178
,
179
,
&c.
many
ways
Believers
without
true
Faith
,
250
,
251
,
&c.
-
Brutes
.
How
didactical
to
men
,
399
,
400
C.
-
CAution
.
Needful
to
the
Wisest
and
Best
of
men
,
148
to
155
,
161
,
162
-
Christ
.
A
Master
,
a
Lord
,
a
Legislator
,
a
King
,
a
Prince
,
a
Judge
,
and
whatsoever
may
oblige
us
to
do
him
service
,
10
,
16
,
17
,
341
,
342
,
&c.
A
stone
of
stumbling
to
Solifidians
and
Antinomians
,
6
,
7.
His
false
and
true
Followers
,
18
,
19
,
20
,
&c.
27
,
28
,
&c.
An
easier
Taskmaster
than
Moses
,
37
,
&c.
His
Service
profitable
and
pleasant
,
39
,
40
,
&c.
47
,
48
,
&c.
His
End
in
coming
hither
,
and
Business
when
he
was
here
,
115
,
116
,
&c.
125
,
126.
our
only
Oracle
to
be
consulted
,
327
,
328
,
&c.
His
Example
to
be
followed
,
584
,
585
-
Christianity
.
Wherein
it
consists
,
196
,
197
,
200
,
&c.
315
,
316
,
&c.
the
hardest
parts
of
it
,
351
,
352.
how
made
easy
,
354
,
355
,
&c.
to
366.
How
divided
,
434
,
435
-
Commandments
.
How
to
keep
them
is
the
whole
duty
of
a
Christian
,
11
,
12.
In
what
Respects
not
grievous
,
50
,
51
,
52
,
&c.
47
,
48
,
49
,
&c.
57
,
58
,
&c.
How
made
possible
and
pleasant
,
356
,
357
,
358
,
359
,
&c.
to
380.
-
Competition
for
our
choice
'twixt
God
and
Satan
,
518
,
519.
to
527
-
Confession
as
necessary
as
Faith
,
222
,
223
-
Consideration
.
Of
what
Importance
,
182
,
183
,
&c.
191
,
195
,
196
,
198
-
Contentment
.
It
s
true
Rise
,
not
from
Abundance
but
the
Mind
,
575.
the
way
to
attain
it
,
576.
Reasons
for
it
,
624
,
651.
The
Benefit
of
it
,
660
-
Cross.
Easy
,
whether
laid
on
us
by
others
,
or
freely
taken
upon
our selves
,
64
to
77.
-
Curiosity
.
How
to
be
profitably
objected
,
304
,
305
,
&c.
D.
-
DAmnation
.
The
most
elaborately
sought
,
176
,
177
-
Decrees
of
God
how
both
Absolute
and
Conditional
157
,
158
-
Devil
.
How
the
God
of
this
World
,
50
,
51.
How
hard
a
Taskmaster
,
368
,
369.
wherein
his
chiefest
strength
lyes
,
448
,
449.
&c.
to
the
end
.
How
much
of
the
World
in
his
Disposal
,
and
why
,
528
to
569.
How
limited
,
551
,
552
,
&c.
A
Remedy
against
his
Temptations
,
570
,
571.
his
Gifts
improfitable
,
576.
and
hurtful
,
577.
not
to
be
boasted
of
,
and
why
,
ibid.
His
Scope
and
End
in
bestowing
them
,
586
,
589
,
590
,
591
,
592
,
593.
what
Return
we
are
to
make
him
,
597
,
598.
How
to
beat
him
with
his
own
Weapon
,
607
-
Diogenes
.
Miserably
misunderstood
,
509
,
510
,
&c.
-
Disciples
of
Christ
how
to
Catechise
themselves
,
28
,
29
,
30
,
113
,
114
-
Disputes
.
What
the
only
safe
end
of
them
,
310.
among
Christians
a
stumbling-block
to
the
Jews
,
430
,
431
,
&c.
-
Divisions
of
Christians
scandalous
,
429
,
430
,
431
,
&c.
-
Dives
.
Why
the
Representative
of
the
Damned
,
487
,
488
E.
-
ELection
unconditional
how
dangerous
to
be
believed
,
157
-
England
.
How
much
happier
than
other
Nations
,
437
,
438
,
&c.
-
Englishmen
the
worse
the
more
Ingrateful
,
439
,
440.
their
Degeneracy
,
667
-
Example
.
More
cogent
with
some
men
than
Reason
,
680
,
681
-
Experience
of
the
Worst
and
Best
men
compared
,
50
,
51
,
52.
A
Proof
of
the
Pleasure
the
Law
of
Christ
yields
us
,
58
,
59
,
60
,
61
F.
-
FAith
.
Seldom
Truly
Christian
,
85
,
86.
of
the
greatest
Consequence
that
it
be
True
,
86
,
87
,
102.
a
special
Instance
of
Obedience
,
108
,
109.
Never
True
but
when
the
Mother
of
Obedience
,
110
,
111.
how
a
Telescope
,
181
,
182
,
256
,
257.
how
and
when
Salvifick
,
223
,
224
,
&c.
It
s
several
Sorts
and
Significations
,
229
,
230
,
&c.
It
s
mysterious
Definition
,
239
,
240.
how
the
Pandect
of
Christian
Duties
,
241
,
242
,
&c.
to
be
found
in
very
few
,
418
,
&c.
what
Faith
Salvifick
,
441
to
449
-
Fear
.
How
requir'd
to
true
Faith
,
96
,
97.
Fear
and
Trembling
of
a
threefold
Importance
,
131
,
132
,
133
,
&c.
Nothing
more
forbidden
,
or
more
commanded
in
Scripture
,
135
,
136
,
137.
the
Reconcilement
,
138
,
139
,
&c.
a
Religious
passion
,
152
,
154
,
161
,
162
-
Fiduciaries
represented
,
104
,
105
,
106
,
&c.
113
,
114.
Antidoted
and
humbled
,
219
,
220
,
&c.
250
,
251
,
&c.
319
,
320
G.
-
GIfts
.
Of
men
Imperfect
,
587
,
588.
of
God
only
Compleat
,
ibid.
of
the
Devil
,
dangerous
,
589
,
590
,
&c.
592.
described
,
593.
to
be
bewared
,
594
,
595
,
596
-
God
.
How
a
comfortable
Light
,
and
consuming
Fire
,
111
,
112.
how
his
Omnipotence
should
oblige
us
to
Obedience
,
398
,
399.
his
Permissions
of
Evil
accounted
for
,
560
,
561.
&c.
583
,
584.
Other
Reasons
,
572.
The
Uses
to
be
made
of
it
,
573
,
574
,
&c.
The
Difference
'twixt
his
Distribution
of
Endless
Torments
,
and
present
Goods
and
Evils
,
unto
men
,
628
,
629
,
630.
Evils
happen
to
Good
men
,
by
his
Order
,
or
Permission
,
ibid.
-
Goodness
of
Christ
as
a
Legislator
,
349
,
350
,
&c.
-
Gospel
.
A
Rule
,
not
a
meer
Dispensation
,
119.
It
s
Summary
preached
by
Paul
and
Silas
,
245
,
246
,
&c.
how
a
refuge
from
the
Law
,
329
,
330.
why
to
be
called
the
New
Law
,
341
,
342
-
Government
.
Of
a
mans
self
difficult
,
657
-
Grace
.
In
All
is
sufficient
,
47
,
48.
How
it
signifies
the
Gospel
,
92
,
93
,
94.
Resembled
by
Manna
,
404
,
405.
how
it
exceeds
the
state
of
Innocence
,
406.
The
freeness
of
it
,
407
,
408
,
&c.
H.
-
HAppiness
upon
Earth
wherein
it
lies
,
259
,
260
,
305
,
306
,
&c.
368
,
369
,
370
,
&c.
-
Heaven
.
See
Aeternal
life
.
-
Hell
made
for
the
Use
of
All
,
156.
an
Hell
to
think
of
,
183
,
184.
-
Humility
.
Necessary
in
the
working
out
Salvation
131
,
132
,
&c.
141
,
&c.
the
Proper
vertue
of
the
Greatest
,
287
,
288
,
289
,
&c.
The
great
Motive
to
it
,
406
,
407
,
&c.
-
Hypocrisy
.
In
what
Professors
most
seen
,
346
,
347
I.
-
IDleness
.
It
s
miserable
Effects
,
498
,
499
,
&c.
-
Iews
parallel'd
with
Christians
and
less
obliged
,
127.
less
unexcusable
,
429
,
430
-
Impunity
the
severest
punishment
,
565
,
566
,
&c.
-
Infidelity
.
How
to
be
proved
,
441
,
442
,
&c.
-
Infirmities
.
How
beneficial
,
404
,
405
,
406
-
Injuries
.
How
beneficial
to
the
injured
,
67
,
68
-
Inquiries
.
How
to
be
made
,
302
,
303
,
&c.
to
315.
what
sort
to
be
avoided
,
316
,
317.
&c.
a
Touchstone
to
try
of
what
sort
we
are
,
321
,
322
,
&c.
-
Interest
governs
the
World
,
83
,
84
,
85
-
Iob.
His
case
at
large
,
529
to
535.
and
567
,
568.
-
Iustice
.
Its
wants
in
the
World
,
436
,
437
,
&c.
-
Iustification
.
From
Eternity
a
dangerous
Doctrin
,
7
,
8.
to
what
kind
of
Faith
it
is
ascribed
,
233
,
234
,
&c.
K.
-
KIngdoms
.
The
littleness
of
them
on
Earth
,
311
,
312
,
&c.
-
Kings
next
to
God
,
most
capable
of
Injuries
,
66
,
67.
most
accomptable
to
God
,
because
not
at
all
to
man
,
297.
L.
-
LAw
of
the
Gospel
,
42
,
43
,
&c.
of
Faith
,
121.
of
Moses
,
how
it
drives
us
to
Christ
,
328
,
329
,
330
,
350.
Christ
a
Legislator
as
well
as
Moses
,
341
,
342
,
&c.
-
Liberality
.
In
whom
the
Effect
of
Avarice
,
593
,
594.
-
Libertines
.
How
made
,
and
why
so
many
,
6.
like
the
old
Gnosticks
,
44
,
45.
described
,
103
,
104
-
Liberty
of
a
Christian
wherein
it
stands
,
95
,
96
,
100
,
166
-
Love
.
How
it
casteth
out
fear
,
and
carries
fear
along
with
it
,
138
,
139
,
161
,
162.
How
the
greatest
of
Vertues
,
312
,
313.
how
seldom
True
,
433
,
434.
How
it
fulfils
the
whole
Law
,
445
,
446
M.
-
MAhomedans
.
Better
than
many
Christians
,
425
,
426
-
Man
.
How
much
more
obliged
than
other
Creatures
,
385
,
386.
yet
of
All
the
most
ingrateful
,
387
,
388.
How
to
learn
of
the
Brutes
,
399
,
400
,
&c.
-
Martyrdom
.
The
Reasonableness
of
it
,
28
,
29
,
&c.
-
Moderation
of
mind
how
attain'd
,
673.
Motives
to
it
,
673
to
700.
-
Money
.
It
s
danger
and
Description
,
507
,
508.
-
Moses
.
How
he
leads
men
to
Christ
,
328
,
329
,
&c.
as
a
lesser
Paedagogue
to
a
greater
,
342
,
343
,
&c.
350
,
351.
How
he
escaped
the
Devils
Lime-twigs
in
his
youth
,
505
N.
-
NIggard
.
His
largess
and
folly
equal
,
490
,
491.
to
495
-
Nobility
.
Wherein
it
consists
,
288
,
289
,
&c.
it
s
proper
duties
,
296
,
297
O.
-
OBedience
,
Its
necessity
to
Salvation
,
2
to
34.
It
must
be
Passive
as
well
as
Active
,
27
,
28
,
29
,
30.
its
own
Reward
,
60
,
61
,
62
,
&c.
Indispensably
necessary
under
the
Gospel
,
92
,
93
,
&c.
All
one
with
Saving
Faith
,
235
,
236.
The
All
in
All
to
a
Christian
,
344
,
345
,
346
,
&c.
if
not
Servile
,
but
ingenuous
,
377
,
378
,
&c.
395
,
396
,
400.
the
Condition
,
not
the
Cause
of
Salvation
,
410
,
411
,
&c.
-
Opinions
.
Why
to
be
well
examin'd
,
8
,
9
-
Oracles
many
and
deceitful
,
331
,
332
-
Orthodoxie
not
enough
,
198
,
199
,
&c.
P.
-
PErfection
.
Evangelical
what
,
364
,
365
-
Persecution
.
Consisting
with
Pleasure
,
71
,
72
,
73
-
Perseverance
.
Necessary
to
life
,
146
,
147
,
149
,
150
,
152
,
153
,
390
-
Poverty
.
Preferred
by
many
Heathens
,
509
,
510
,
&c.
Sanctified
by
Christ
,
and
recommended
,
513
,
514
,
&c.
519.
a
Comfort
,
605
,
645
,
646
,
647
,
652
,
653
,
654.
of
what
sort
intended
,
654
,
&c.
-
Practice
.
The
life
of
Christianity
,
195
,
196
,
&c.
200
,
&c.
follows
Principles
,
441
,
442
,
&c.
-
Prayer
.
Worthless
without
Perseverance
,
418
,
419
,
&c.
462
-
Presumption
.
More
dangerous
than
Despair
,
144
,
145
,
147.
oft
mistaken
for
Faith
,
421
-
Pride
.
In
the
poorest
,
294
,
295.
the
Sin
of
Sodom
,
497
-
Principles
.
To
be
known
by
Practice
,
442
,
443
,
&c.
-
Prodigality
.
Hardly
avoidable
even
by
Niggards
,
494
,
495.
no
less
Sin
than
Avarice
,
601
-
Prognostick
of
the
Coming
of
Christ
to
Judgment
,
417
to
463.
-
Promises
of
the
Gospel
still
clog'd
with
Precepts
,
123
,
124.
yet
confer
a
Right
on
All
Performances
of
the
Condition
,
150
,
151
,
154
,
159
,
160
-
Prosperity
.
The
hardest
Weapon
to
wield
,
184
,
185
,
&c.
No
mark
of
Goodness
,
436.
tho
,
often
its
Reward
,
437.
the
Common
Portion
of
the
worst
,
539
,
540
,
&c.
Not
to
be
envied
,
583
accompanied
with
trouble
,
676
-
Puritans
.
Modern
Catharists
,
388
,
389
-
Pythagoreans
.
Their
exact
Conformity
to
their
Master
,
19
,
20.
wherein
to
be
aemulated
by
Christians
,
177
-
Poverty
.
Wherein
it
truly
consists
,
659.
the
Good
Effect
of
it
,
ibid.
&
660
,
661.
Consolation
from
it
,
691
R.
-
REconcilement
'twixt
Calvinists
and
Remonstrants
,
158
,
159.
'twixt
St.
Paul
and
St.
Iames
,
248
,
249
by
whom
indeavour'd
,
431.
by
whom
abhor'd
,
ib.
&
432
-
Redemption
.
At
what
rate
procured
,
and
wherein
it
chiefly
consists
,
12
,
13
,
14
,
&c.
Rather
from
Sin
than
Hell
,
115
,
116
,
&c.
-
Religion
.
It
s
life
lyes
in
Action
,
32
,
33
-
Repentance
.
How
much
is
meant
by
it
,
25
-
Reverence
.
Compounded
of
Love
and
Fear
,
94
,
95
,
96
-
Reward
and
Punishment
the
Inforcements
of
Duty
,
94
,
95
-
Rich
mens
Lesson
,
285
,
286.
their
Dangers
most
and
greatest
,
500
,
501
,
&c.
-
Riches
.
Impediments
to
Eternal
life
,
485.
Enemies
to
all
that
's
good
,
486
,
487.
the
Devil's
Lime
twigs
,
502
,
503
,
&c.
Inquiry
to
be
made
how
we
come
by
them
,
578.
and
accordingly
to
be
injoy'd
or
acquitted
,
579.
Not
always
a
sign
of
God's
favour
,
and
why
,
580
,
581
,
582.
always
Temptations
,
599
,
600.
The
greatest
Idol
of
the
world
,
ibid.
Separate
us
from
God
,
602
not
to
be
sought
by
us
,
and
why
,
603
,
604.
thô
to
be
well
employ'd
when
lawfully
acquir'd
,
ib.
The
dearest
and
cheapest
things
in
the
world
,
605.
Matter
of
Sorrow
to
the
owners
,
606.
to
be
accounted
for
,
644
,
645.
how
to
be
injoy'd
with
Innocence
,
658
,
659
,
671
,
680
S.
-
SAlvation
.
To
whom
alone
it
belongs
,
21
,
22
,
23
,
&c.
32
,
33
,
&c.
what
the
Condition
on
which
't
is
given
,
112
,
113
,
&c.
to
be
worked
out
by
us
,
129
,
&c.
hard
to
have
an
Assurance
of
,
147
,
148
to
155.
the
only
thing
to
be
searched
after
,
169
,
170
,
&c.
yet
the
least
labour'd
for
,
175
,
176
-
Satan
.
Why
his
Harvest
more
than
Christ's
,
176.
his
Master-piece
,
468
,
469
,
&c.
-
Scandal
.
To
whom
given
by
Christians
,
434
,
435
,
&c.
-
Sedition
.
Dissuasives
from
it
,
438
,
439
,
&c.
-
Self-denial
and
Self-revenge
the
Root
of
all
Goodness
,
453
,
454
,
&c.
Exemplified
in
the
Heathens
,
509
,
510
,
&c.
but
in
Christ
above
all
,
513
,
514
,
&c.
-
Self-love
.
How
the
Root
of
All
Evil
,
450
,
451
,
452
,
&c.
attended
with
Revenge
,
and
Carelesness
,
of
others
,
623
-
Service
of
God
how
mistaken
,
107
,
108
-
Sins
.
Some
not
to
be
Named
,
110
-
Sloath.
A
Sin
of
Sodom
as
great
as
any
,
498
,
499
,
&c.
-
Socrates
.
How
like
a
real
Christian
,
512
,
513
-
Solifidianism
.
It
s
danger
,
7
,
31
,
33
,
45
,
46.
Confuted
by
Arguments
ad
Absurdum
,
55
,
56
,
128.
It
s
venom
laid
open
,
212
,
213
,
&c.
228
,
229
,
319
,
320
-
Sufferings
.
Peculiar
to
Great
and
Good
men
,
65
,
66
T.
-
TEmptations
.
How
to
be
encounter'd
,
75
,
76.
what
the
greatest
in
All
the
world
,
468
,
469
,
&c.
to
the
end
.
How
to
resist
them
,
524
,
525
,
597
,
598.
their
Benefit
,
481
,
482
,
483
,
why
to
be
rejoiced
in
,
and
when
,
ibid.
-
Terrors
.
Of
the
Lord
of
wholsom
force
,
156
,
157
,
169
,
174
,
&c.
190
,
191
,
&c.
193
,
194.
How
Instrumental
to
Christianity
,
350
,
351
,
&c.
-
Truth
.
Hurtful
when
but
partially
delivered
,
9
,
10.
and
when
tack'd
on
to
as
great
a
Falshood
,
47.
Exemplified
in
Satan
,
555
,
556
,
&c.
U.
-
UNity
,
among
the
Jews
,
429.
a
Mark
of
Truth
,
430
,
&c.
W.
-
WAtchfulness
.
A
necessary
Duty
,
459
,
460
,
&c.
-
Wickedness
.
At
what
doors
it
enter'd
the
world
,
599
,
600
-
World
how
turned
upside
down
by
the
Apostles
,
167
,
168.
How
made
an
Antidote
to
its
own
Venom
,
188
,
189
,
&c.
How
universally
depraved
,
456
,
457
,
&c.
-
Worldlings
.
Their
Misery
,
600
,
601
-
Worldly
Greatness
.
Its
dangers
,
449
,
450
,
&c.
to
the
End
.
Why
it
is
beggarly
,
and
can't
be
undervalued
,
573
,
574
,
575.
the
want
of
it
our
Advantage
,
625
,
626
,
&c.
Reasons
not
to
seek
it
,
630
,
631
,
632
,
&c.
to
646
,
650.
which
the
least
desirable
,
656
to
663.
wholsom
Lessons
to
Poor
and
Rich
concerning
it
,
663
,
664
,
665.
the
means
and
motives
to
the
learning
of
them
,
668
,
669
,
&c.
682
,
683
,
&c.
from
the
Examples
of
Great
men
,
684
,
&c.
-
Works
.
Good
ones
Absolutely
Necessary
to
Salvation
,
23
,
24
,
31
,
32
,
&c.
How
Salvation
to
be
worked
out
,
129
,
130
,
&c.
Y.
-
YOung
mens
Lesson
,
277
,
278
Books
lately
printed
for
Robert
Clavell
at
the
Peacock
in
St.
Paul's
Church-yard
.
A
Perfect
Copy
of
all
the
Summons
of
the
Nobility
to
the
Great
Councils
and
Parliaments
of
this
Realm
,
from
the
Forty
ninth
of
King
Henry
the
Third
,
until
these
present
Times
:
With
Catalogues
of
such
Noblemen
as
have
been
summoned
to
Parliament
in
Right
of
their
Wives
;
and
of
such
other
Noblemen
as
derive
their
Titles
of
Honour
from
the
Heirs
Female
from
whom
they
are
descended
,
and
of
such
Noblemens
Eldest
Sons
as
have
been
summoned
to
Parliament
by
some
of
their
Fathers
Titles
.
Extracted
from
Publick
Records
,
by
Sir
William
Dugdate
Knight
,
Garter
,
Principal
King
at
Arms.
The
Order
of
the
Installation
of
Henry
Duke
of
Norfolk
,
Henry
Earl
of
Peterborough
,
and
Laurence
Earl
of
Rochester
,
Knights
and
Companions
of
the
most
Noble
Order
of
the
Garter
,
in
the
Royal
Chappel
of
St.
George
at
Windsor
,
Iuly
22.
1685.
An
Historical
Vindication
of
the
Divine
Right
of
Tithes
,
from
Scripture
,
Reason
,
and
the
Opinion
and
Practice
of
Iews
,
Gentiles
,
and
Christians
in
all
Ages
.
Designed
to
supply
the
Omissions
,
answer
the
Objections
,
and
rectifie
the
Mistakes
of
Mr.
Selden's
History
of
Tythes
.
Part
I.
The
second
Edition
corrected
and
amended
.
By
Thomas
Comber
DD.
Proecentor
of
York
.
An
Historical
Vindication
of
the
Divine
Right
of
Tithes
;
which
is
further
proved
by
Scripture
and
Antiquity
,
and
illustrated
by
the
Solemn
Consecration
and
great
Convenience
of
them
:
With
an
Answer
to
the
Objections
of
other
Authors
against
them
.
Part
II.
To
which
is
added
,
A
Discourse
concerning
Excommunication
.
By
Thomas
Comber
D.
D.
Proecentor
of
York
.
A
Treatise
of
Spousals
,
and
Matrimonial
Contracts
:
Wherein
all
the
Questions
relating
to
that
Subject
are
ingeniously
Debated
and
Resolved
.
By
Mr.
Henry
Swinburne
,
Author
of
the
Treatise
of
Wills
and
Testaments
.
The
Excellency
of
Monarchical
Government
,
especially
of
the
English
Monarchy
:
Wherein
is
largely
treated
of
the
several
Benefits
of
Kingly
Government
,
and
the
Inconvenience
of
Commonwealths
.
Also
of
the
several
Badges
of
Soveraignty
in
general
,
and
particularly
according
to
the
Constitution
of
our
Laws
.
Likewise
,
of
the
Duty
of
Subjects
,
and
the
Mischiefs
of
Faction
,
Sedition
,
and
Rebellion
.
In
all
which
,
the
Principles
and
Practices
of
our
late
Commonwealths
men
are
considered
.
By
Nathaniel
Iohnston
Doctor
in
Physick
.
Dr.
Stern
Archbishop
of
York
,
his
Book
of
Logick
.
In
Octavo
.
Dean
of
Durham
his
Counsel
and
Directions
,
Moral
and
Divine
,
to
a
young
Gent.
Notes, typically marginal, from the original text
Notes for div A54843-e380
Notes for div A54843-e2720
Notes for div A54843-e17010
Notes for div A54843-e32960
Notes for div A54843-e46080
Notes for div A54843-e58150
Notes for div A54843-e72660
Notes for div A54843-e94140
Notes for div A54843-e106070
Notes for div A54843-e120280
Notes for div A54843-e137760
Notes for div A54843-e150510
Notes for div A54843-e162440
Notes for div A54843-e209230