The
Preface
,
Introduction
,
and
Method
of
this
Discourse
.
THE
nature
and
composition
of
mankind
;
like
that
Voice
which
was
heard
in
the
Temple
at
Jerusalem
,
being
a
warning
to
its
Officers
,
and
a
Prognostick
of
its
ruine
,
cryes
aloud
that
we
must
depart
hence
;
and
since
our
abode
in
this
World
is
a
state
of
Pilgrimage
,
and
our
life
here
is
in
order
to
another
;
since
we
are
a
sufficient
demonstration
to
our selves
,
that
we
were
not
so
wonderfully
made
,
to
have
our
beings
expire
with
our
breath
,
but
the
frame
and
actions
of
the
reasonable
soul
loudly
proclaim
its
one
immortality
,
and
that
death
proves
a
change
only
,
not
annihilation
;
'T
is
rational
for
men
to
employ
their
thoughts
how
to
be
secured
of
an
happy
state
when
they
shall
be
remov'd
from
their
station
here
,
to
abandon
this
World
,
which
endures
but
for
a
moment
,
and
to
make
provision
for
a
future
,
which
shall
last
as
long
as
Eternity
can
measure
it
.
Now
since
there
is
nothing
more
likely
to
interest
us
in
the
happiness
of
the
Regions
above
,
than
obedience
to
him
who
has
them
in
his
disposal
;
it
is
suitable
to
the
reason
and
inference
of
men
,
to
put
themselves
into
his
service
,
and
be
guided
by
the
declarations
of
his
will
,
since
he
has
exhibited
his
Laws
to
the
World
:
This
puts
us
upon
the
exercise
of
vertue
,
and
brings
us
under
the
conduct
of
his
government
.
And
because
miserably
dangerous
is
a
miscarriage
in
this
affair
,
admitting
no
reverse
after
death
,
nor
can
the
thread
of
our
lives
be
new
spun
when
our
common
fate
has
snapp'd
it
asunder
;
our
fear
of
error
cautions
us
to
be
wary
,
that
we
may
chuse
well
,
and
neither
incline
to
the
temptations
of
the
flesh
,
nor
be
led
aside
by
the
allurements
of
the
World
,
or
the
secret
insinuations
of
evil
Spirits
,
which
like
roaring
Lions
,
walk
up
and
down
,
seeking
whom
they
may
devour
;
from
hence
we
see
the
necessity
of
diligence
,
as
well
to
understand
the
Laws
of
our
Maker
,
as
to
avoid
their
violation
,
which
though
sometimes
it
grows
peccant
by
being
over-curious
,
when
the
passion
of
fear
conquers
reason
,
and
inclines
men
to
superstition
:
yet
more
mistakes
are
frequently
committed
when
we
relax
our
diligence
,
from
misapprehensions
of
the
revelation
of
Gods
will
,
and
on
a
sudden
grow
confident
and
presume
;
inferring
from
our
uncertain
notions
of
Gods
decrees
,
that
duty
and
devotion
are
not
absolutely
necessary
for
the
obtainment
of
the
end
of
our
hope
,
the
salvation
of
our
souls
,
since
Gods
decrees
are
unalterable
,
and
the
predestinate
shall
be
saved
let
them
do
what
they
will
,
and
the
reprobates
shall
be
damned
let
them
do
what
they
can
.
I
shall
not
now
endeavour
to
shew
how
inconsistent
such
positions
are
with
the
nature
of
God
,
the
liberty
of
men
,
or
the
good
government
of
the
community
:
But
this
will
appear
most
reasonable
,
that
the
Being
of
a
God
once
granted
,
and
that
he
contains
all
possible
perfection
;
his
worship
and
adoration
will
be
a
natural
inference
,
and
if
he
be
our
Maker
and
Benefactor
,
there
is
reason
that
we
should
petition
and
give
him
thanks
:
For
not
to
be
grateful
is
inhumane
,
and
not
to
begg
his
favour
on
whom
we
depend
,
is
foolish
and
irrational
;
nay
,
worse
than
so
;
for
the
Beasts
themselves
will
condemn
this
,
whose
actions
are
to
us
discourse
,
and
their
sence
of
obligation
arguments
to
convince
us
.
The
devouring
Lion
is
obsequious
to
his
keeper
,
the
dull
Ox
knoweth
his
owner
,
and
the
sluggish
Ass
,
that
untractable
creature
,
his
Masters
crib
.
It
would
be
strange
then
,
if
reasonable
men
should
not
both
know
their
obligations
,
and
consider
their
duty
:
Goodness
is
usually
so
attractive
to
the
will
,
especially
that
which
is
diffusive
in
courtesies
,
that
from
bad
natures
,
it
frequently
commands
both
acknowledgement
and
returns
:
Where
this
therefore
has
shone
bright
,
warming
a
Chaos
into
an
orderly
Creation
,
and
brought
us
forth
to
be
subordinate
Governours
over
the
works
of
Gods
hands
.
'T
is
no
wonder
that
it
enlightens
us
to
a
sense
of
duty
,
and
heats
our
zeal
to
worship
and
adore
;
since
we
cannot
chuse
but
pay
our
esteem
(
unless
injustice
checks
ingenuity
)
to
men
amongst
our selves
suitable
to
the
excellencies
inherent
in
them
.
Thus
far
,
I
suppose
,
mankind
are
agreed
;
and
I
may
modestly
challenge
the
universal
vogue
to
vouch
the
assertion
.
But
now
the
thoughts
of
men
will
differ
,
and
temperament
or
interest
will
sway
their
minds
with
reference
to
the
modes
of
address
;
For
the
discourses
of
men
being
oftentimes
as
different
as
their
complexions
,
and
the
sentiments
and
dispositions
of
the
mind
being
very
servile
in
attending
upon
the
temperament
of
the
body
,
(
besides
the
power
of
custom
and
education
)
it
is
very
difficult
to
disentangle
the
soul
from
those
fetters
in
which
prejudice
has
chained
it
,
that
it
may
be
free
in
its
inferences
and
conclusions
.
Hence
is
it
that
though
we
all
agree
upon
the
Being
of
a
God
,
and
that
adoration
and
worship
are
due
to
him
;
Yet
the
acts
compounding
,
and
the
ceremonies
attending
it
,
have
raised
so
many
Schisms
and
Contentions
among
men
,
that
they
seem
to
agree
in
nothing
but
resolutions
always
to
differ
.
That
we
may
say
therefore
to
these
winds
,
be
still
,
and
rebuke
the
storms
which
disturb
the
world
,
that
some
serenity
may
at
last
appear
when
the
clouds
are
scattered
;
I
have
taken
the
subject
of
Prayer
to
discourse
on
,
it
being
a
duty
that
ought
to
attend
the
course
of
our
lives
,
to
which
our
own
necessities
prompt
us
,
our
dependance
upon
God
reasonably
requires
,
and
his
command
renders
it
indispensible
.
But
yet
because
the
variety
of
mens
apprehensions
and
interests
,
which
controvert
every
thing
,
have
perplexed
this
,
I
would
willingly
be
as
instrumental
as
I
can
in
setling
your
minds
in
a
point
of
such
universal
concernment
,
(
especally
at
this
separated
time
of
Lent
,
in
which
our
publick
devotions
are
more
frequent
,
and
with
a
greater
solemnity
injoyned
and
praictis'd
,
accompanied
with
fasting
and
Alms-giving
,
those
mighty
resignations
of
our selves
,
and
estates
,
as
sacrifices
well
pleasing
unto
God
.
)
And
therefore
I
shall
endeavour
(
1.
)
to
explain
this
duty
,
(
2.
)
draw
some
inferences
from
the
discourse
.
In
the
explication
I
shall
shew
you
these
seven
things
.
First
,
What
it
is
to
Pray
.
Secondly
,
What
may
be
the
import
of
some
Precepts
,
and
Phrases
in
Sacred
Writ
,
which
seem
to
set
forth
this
duty
of
Prayer
,
as
if
it
were
to
be
continued
without
interruption
.
Thirdly
,
What
is
the
object
of
our
Prayers
,
or
to
whom
we
ought
to
make
this
religious
address
.
Fourthly
,
In
what
manner
we
ought
to
pray
.
And
this
(
1.
)
in
relation
to
the
intentions
of
our
minds
;
(
2.
)
with
reference
to
the
gesture
of
our
bodies
;
(
3.
)
in
relation
to
words
and
expressions
.
Fifthly
,
For
what
we
may
lawfully
,
and
ought
to
pray
;
and
this
particular
will
involve
persons
and
things
.
Sixthly
,
Whether
this
duty
of
Prayer
is
injoyned
so
,
that
it
is
expected
from
all
men
,
or
only
such
as
are
good
and
vertuous
.
And
,
Lastly
,
I
shall
consider
whether
it
be
so
necessary
or
no
;
since
God
already
knows
our
wants
,
and
we
cannot
break
the
links
that
chain
causes
to
effects
,
nor
alter
the
Almighties
decrees
or
providence
by
any
of
our
wishes
or
Prayers
.
From
the
stating
and
resolution
of
which
particulars
,
I
shall
at
last
infer
three
things
:
First
,
That
the
service
or
prayers
of
our
own
Church
are
so
framed
and
performed
,
that
God
does
accept
them
,
and
are
a
proper
method
of
addressing
to
him
.
Secondly
,
That
the
Church
of
Rome
is
most
irrational
,
and
abominably
peccant
in
hers
.
Lastly
,
That
such
as
live
among
our selves
,
and
yet
separate
from
us
under
the
pretence
of
greater
Reformation
,
and
a
more
Pure
and
Evangelical
worship
,
do
not
perform
their
services
to
God
in
such
manner
as
is
suitable
to
his
Attributes
,
mans
dependence
,
and
the
infinite
distance
'twixt
their
Creator
and
themselves
.
CHAP.
I.
HAving
thus
exhibited
my
designed
method
,
I
address
my self
to
the
first
particular
,
to
shew
what
it
is
to
pray
:
And
because
many
may
conjecture
,
that
my
labour
may
be
excus'd
in
this
,
since
common
practice
will
justly
supersede
this
scruple
,
I
shall
be
very
brief
in
the
resolution
.
Prayer
then
is
no
more
than
the
offering
up
our
desires
unto
God
;
In
which
the
Soul
has
the
honour
,
and
advantage
too
,
of
breathing
forth
its
wishes
to
our
Maker
,
lodging
them
in
the
bosom
,
and
heart
of
our
.
Intercessor
,
and
,
through
him
,
petitioning
relief
to
supply
all
its
necessities
and
wants
.
Now
although
this
,
when
compleat
,
is
joyned
with
confession
and
thanksgiving
,
yet
,
I
shall
not
exceed
the
bounds
of
prayer
,
those
being
duties
distinct
from
this
,
and
each
requires
a
different
explication
.
Various
men
conceive
divers
definitions
of
prayer
,
but
yet
they
are
distingished
by
words
and
phrases
more
than
sence
.
One
tells
us
't
is
a
discourse
,
or
a
converse
,
with
God
;
Another
,
an
ascending
of
the
Soul
to
him
;
and
men
exemplifie
this
duty
by
a
multitude
of
Metaphors
,
that
rather
obscure
than
explain
the
thing
:
Nay
,
some
set
up
Jacobs
Ladder
,
in
this
case
,
for
Angels
to
make
their
descent
from
Heaven
,
that
they
may
obtain
,
again
,
a
sensible
and
direct
passage
upwards
,
mount
into
the
Regions
above
,
carrying
mens
Petitions
under
their
wings
,
and
then
convey
the
blessings
of
God
down
to
them
.
This
may
indeed
be
allowed
for
Rhetorick
;
but
it
neither
explains
or
argues
the
thing
.
We
may
better
guess
at
our
Prayer
unto
God
,
by
reflecting
on
our
petitions
to
men
,
in
which
we
always
signifie
our
desires
which
we
earnestly
wish
for
,
and
humbly
beg
the
grant
of
.
And
this
I
think
to
be
the
common
notion
we
have
of
Prayer
,
which
no●man
,
that
at
all
considers
,
can
refuse
to
give
his
assent
to
.
Now
this
is
made
,
when
directed
unto
God
,
either
in
the
inflamed
,
and
ardent
,
desires
of
our
minds
when
,
devoutly
fixing
our
intentions
upon
him
,
we
secretly
wish
what
we
do
not
express
with
our
tongues
:
And
we
may
easily
suppose
this
method
available
,
when
the
actions
of
our
Souls
are
performed
to
him
who
as
well
understands
the
affections
of
our
minds
as
the
language
of
our
mouths
,
and
discerns
our
hearts
,
as
well
as
hears
our
words
.
But
our
Prayers
to
God
are
also
express'd
by
those
instruments
of
speech
,
which
he
has
framed
as
well
for
his
service
as
our
own
:
When
we
put
the
wishes
and
desires
of
our
souls
into
suitable
and
expressive
language
,
rehearsing
this
with
the
due
and
humble
intention
of
our
minds
,
and
affection
correspondent
to
our
petitions
.
And
this
is
of
two
sorts
,
either
private
,
or
publick
.
(
1.
)
Private
,
and
this
either
of
Husband
and
Wife
,
who
being
in
a
sence
but
one
flesh
,
have
some
necessities
betwixt
themselves
;
but
,
yet
,
being
distinct
from
others
,
require
different
and
more
secret
petitions
.
(
2.
)
There
is
a
private
praying
most
properly
so
,
which
every
man
does
(
or
ought
to
)
perform
singly
by
himself
;
when
first
examining
his
state
and
condition
,
he
devoutly
begs
what
he
wants
,
either
in
relation
to
himself
alone
,
or
as
a
member
of
some
particular
society
,
or
else
as
he
is
within
a
larger
community
,
the
whole
race
of
mankind
.
And
of
this
sort
of
Prayer
,
it
is
that
our
Saviour
speaks
in
that
never
to
be
parallel'd
Sermon
on
the
Mount
:
But
thou
,
when
thou
prayest
,
enter
into
thy
Closet
,
and
shut
the
door
,
and
pray
unto
thy
Father
which
is
in
secret
,
and
thy
Father
,
which
seeth
in
secret
,
shall
reward
thee
openly
.
(
Matth.
6.6
.
)
A
sufficient
caveat
to
the
Pharisee
and
the
Hypocrite
,
and
a
distinction
betwixt
these
and
the
disciples
of
our
Lord
.
But
(
2.
)
there
is
publick
Prayer
,
as
well
as
private
;
And
that
either
in
,
and
with
,
our
families
,
which
are
,
indeed
,
smaller
congregations
,
when
the
Master
exercises
the
office
of
the
Priest
,
and
,
in
his
absence
,
has
thus
much
of
his
authority
to
intercede
on
earth
in
the
behalf
of
his
family
,
and
to
become
the
mouth
and
Orator
for
the
rest
,
that
altogether
by
a
conjunction
of
affections
,
and
unity
in
words
,
may
petition
those
things
necessary
for
them
in
common
with
others
of
humane
nature
,
and
in
those
relations
they
bear
to
the
family
,
and
to
each
other
.
But
(
2.
)
Prayer
that
is
more
publick
,
is
such
as
is
made
in
the
Church
,
or
other
places
of
Christian
Assemblies
,
consigned
to
these
publick
offices
,
and
by
a
solemn
dedication
set
apart
to
Sacred
and
Divine
uses
;
And
this
I
shall
have
a
more
special
regard
to
,
in
what
I
shall
recommend
to
your
consideration
in
this
discourse
;
though
men
may
also
apply
the
particulars
to
their
private
devotions
,
as
frequently
as
they
shall
find
them
rationally
suited
,
and
in
this
I
would
not
seem
to
lay
any
yoke
on
the
necks
of
disciples
,
which
they
,
in
reason
,
may
refuse
to
bear
.
Now
publick
Prayers
,
in
more
solemn
conventions
,
and
among
greater
numbers
assembled
together
,
have
so
apparently
been
offered
from
the
beginning
of
the
Church
,
both
under
the
Old
and
New-Testament
,
that
the
pretension
to
a
proof
,
could
not
but
be
deemed
vain
and
foolish
;
this
being
the
result
of
reason
,
and
assembling
together
for
common
worship
being
a
duty
imprinted
on
the
souls
of
men
,
to
the
performance
of
which
the
light
of
nature
has
been
their
conduct
.
And
if
it
required
any
arguments
at
all
from
reason
,
we
might
presently
understand
that
by
this
Gods
honour
is
exalted
,
when
we
jointly
give
a
publick
testimony
of
our
piety
and
religion
,
that
by
this
we
propagate
these
things
in
the
world
,
and
by
our
examples
provoke
and
stir
up
others
to
joyn
in
the
same
duty
with
our selves
.
That
common
requests
,
(
such
as
in
publick
we
are
supposed
to
make
,
to
which
every
individual
may
say
Amen
)
require
a
joynt
and
common
consent
;
and
when
our
Prayers
are
thus
connected
,
with
the
unity
of
our
minds
and
spirits
,
they
gain
great
degrees
of
power
;
like
a
twisted
Cord
,
they
become
more
strong
and
prevalent
with
God
;
they
offer
a
Sacred
violence
to
Heaven
,
and
,
(
because
God
is
pleased
with
such
a
Sacrifice
)
draw
down
favours
from
the
Father
of
mercies
.
Moreover
,
such
Prayers
are
apt
to
be
offered
up
with
greater
reverence
and
devotion
,
when
service
is
performed
in
a
Sacred
place
,
in
which
God
is
more
especially
present
(
at
least
by
his
dispersed
train
of
Angels
)
where
the
objects
of
sense
cast
a
secret
awe
upon
our
minds
,
and
the
mode
and
circumstances
of
such
publick
and
Divine
worship
,
attended
with
proper
Ceremonies
and
Solemnity
,
are
apt
to
move
us
to
humility
and
adoration
,
to
excite
within
us
the
affections
of
our
minds
,
to
fix
our
intentions
that
they
may
be
united
to
their
object
,
make
our
passions
such
as
are
Divine
,
and
recal
those
swimming
and
tossing
thoughts
,
which
at
any
time
are
apt
to
wander
.
And
finally
,
when
our
most
solemn
Prayers
shall
be
offer'd
by
an
ordained
,
or
consecrated
,
person
Sacred
,
or
(
which
is
all
one
)
separated
from
the
world
to
this
imployment
,
and
dedicated
unto
God
by
resignation
and
solemnity
,
by
his
own
devotion
,
and
our
Saviours
institution
,
that
he
may
become
a
secondary
intercessor
betwixt
the
people
and
their
Creator
,
he
weeping
betwixt
the
Porch
and
the
Altar
,
and
crying
out
to
Heaven
for
pardon
and
deliverance
in
that
Sacred
language
,
Spare
us
,
Good
Lord
,
Spare
thy
People
.
It
cannot
be
but
such
a
service
must
sound
as
pleasantly
in
the
ears
of
God
,
as
it
is
acceptable
and
rapturous
to
good
men
.
And
when
we
are
thus
gather'd
together
exercising
the
most
exalted
strains
of
our
minds
,
when
they
are
screwed
beyond
ordinary
proportions
,
Christ
himself
is
in
the
midst
of
us
;
he
joyns
in
our
Intercessions
and
Prayers
,
the
holy
Angels
spread
their
wings
over
us
to
adorn
the
solemnity
,
and
God
himself
beholds
us
from
above
,
looks
through
the
Clouds
with
smiles
upon
us
,
smells
a
sweetness
from
the
incense
of
our
Prayers
,
and
that
he
may
look
farther
,
dissipates
all
intercepting
clouds
.
And
this
shall
suffice
to
shew
what
Prayer
is
.
CHAP.
II.
LEt
us
now
,
in
the
second
place
▪
consider
what
may
be
the
import
of
some
phrases
and
precepts
in
Sacred
Writ
which
seem
to
set
forth
this
duty
of
prayer
,
as
if
it
were
to
be
continued
without
interruption
.
The
Euchites
of
old
were
apt
to
conclude
such
precepts
and
phrases
as
Pray
without
ceasing
,
Continuing
instant
in
Prayer
,
and
the
like
,
to
be
obligatory
in
the
full
latitude
of
their
expressions
:
as
if
men
were
to
do
nothing
else
but
pray
:
yet
other
duties
that
are
required
of
us
both
as
Christians
,
and
men
too
,
abundantly
refute
such
unreasonable
interpretations
.
Besides
,
the
allotments
of
all
moral
or
pious
actions
ought
to
be
proportionate
to
their
ends
,
as
the
quantity
of
a
dose
of
Physick
is
increased
or
diminished
according
to
the
distemper
of
the
Patient
,
varied
so
to
temperaments
and
seasons
,
as
may
best
expel
the
venom
of
the
disease
,
resist
its
violence
,
and
recover
health
to
him
that
wants
it
.
Now
a
great
design
and
end
of
prayer
,
being
to
raise
fervor
and
devotion
in
our
souls
,
it
ought
no
longer
to
continue
,
than
we
are
able
to
keep
up
the
intention
of
our
thoughts
,
the
elevation
of
our
minds
and
the
due
order
and
sallies
of
our
affections
.
Hence
is
it
,
that
we
are
informed
by
S.
Austin
,
that
the
Christians
in
Egypt
had
frequent
prayers
,
being
brief
ejaculations
,
and
short
Collects
,
that
a
tedious
continuation
might
not
weary
their
affections
,
but
their
minds
might
be
intended
suitable
to
the
seriousness
and
gravity
of
the
duty
,
and
they
might
not
prove
either
flat
or
stupid
;
lest
the
prayer
it self
should
,
in
the
progress
,
be
nothing
else
but
an
effusion
of
words
without
attention
or
manifestation
of
affection
.
From
whence
also
,
our
own
Church
has
ordered
her
Publick
Service
,
so
as
to
consist
of
various
and
distinct
parts
suitable
to
the
variety
and
diversity
of
our
affections
,
that
all
may
be
successively
imployed
,
and
none
,
at
once
,
too
long
burdened
:
and
therefore
,
our
prayers
are
usually
brief
,
giving
intervalls
and
respite
both
to
Priest
and
people
,
that
their
souls
and
affections
may
recover
strength
,
and
retrieve
their
vigour
by
these
smaller
interruptions
,
and
not
suffer
too
great
a
weakness
to
steal
insensibly
upon
them
,
by
being
alwayes
bent
to
their
utmost
power
.
Therefore
the
precepts
and
phrases
in
holy
Scripture
that
seem
to
import
continuance
in
prayer
,
cannot
be
designed
in
the
utmost
latitude
,
which
the
sound
of
words
may
usually
imply
,
but
they
must
admit
of
limitation
and
restraint
.
So
that
,
to
be
short
in
this
;
We
continue
in
prayer
,
and
pray
without
ceasing
,
and
the
like
(
1.
)
When
we
have
such
prepared
and
ardent
love
to
our
Maker
,
our selves
,
and
the
fellow
creatures
of
our
own
species
,
that
the
exciting
causes
of
prayer
and
devotion
are
alwayes
present
,
when
the
opportunities
of
this
duty
offer
themselves
.
(
2.
)
When
we
keep
our selves
in
a
perpetual
readiness
and
aptitude
for
devotion
when
ever
we
have
time
and
occasion
,
and
the
reasons
for
prayer
return
upon
us
.
For
as
we
ought
alwayes
to
be
prepared
for
death
,
because
we
know
not
how
suddenly
it
may
assault
us
;
so
we
must
endeavour
to
preserve
such
a
setled
temper
in
our
own
minds
,
that
our
intentions
and
affections
may
be
ready
to
exert
themselves
in
prayer
upon
any
emergent
or
periodical
occasion
.
(
3.
)
When
we
perform
the
solemn
duties
of
our
devotion
with
the
highest
strains
and
fervours
of
our
souls
,
continuing
instant
in
prayer
;
when
a
longer
protraction
,
or
a
seeming
denyal
of
an
answer
to
our
petitions
does
not
discourage
us
to
a
relaxation
,
or
the
omission
of
our
duty
;
but
our
diligence
is
renewed
,
our
supplications
doubled
,
and
we
add
force
and
vigour
to
our
prayers
.
This
we
are
taught
by
that
excellent
Parable
of
the
unjust
Judge
and
importunate
Widow
,
to
the
end
(
sayes
the
Text
)
that
men
ought
alwayes
to
pray
,
and
not
to
faint
,
(
Luke
18.1
.
)
Lastly
,
We
may
be
then
said
to
pray
without
ceasing
,
to
continue
instant
in
prayer
,
to
pray
alwayes
,
and
the
like
,
when
we
make
the
returns
of
our
prayers
frequent
,
and
our
supplications
to
God
are
willingly
presented
as
often
as
times
and
opportunities
are
afforded
us
.
At
least
it
cannot
come
short
of
this
,
to
make
prayer
our
every
dayes
work
.
So
that
nullâ
die
intermittantur
certa
tempora
orandi
;
we
must
not
omit
our
stated
times
and
hours
of
devotion
.
And
this
will
appear
no
less
rational
than
prayer
it self
is
pleasant
and
advantageous
,
when
we
shall
consider
,
that
we
are
dependent
beings
,
and
daily
need
the
influences
of
Heaven
to
supply
our
necessities
,
and
relieve
our
wants
,
and
the
kind
Providence
of
Almighty
God
to
support
and
nourish
us
.
The
continual
casualties
we
are
liable
to
,
and
the
frequent
dangers
we
are
involved
in
by
our
own
inadvertency
,
the
snares
of
the
world
,
the
nets
which
unfaithful
or
malicious
men
spread
for
us
,
and
the
violence
or
insinuations
of
the
Devil
may
call
upon
us
for
our
daily
prayers
to
him
,
who
has
promised
to
hear
,
and
to
deliver
us
.
The
daily
presenting
our
prayers
to
God
,
is
recommended
to
us
by
the
daily
Sacrifice
and
Offerings
of
the
Law
(
Numb.
28.
at
the
beginning
.
)
These
were
Types
of
the
Christian
Service
,
which
being
performed
Morning
and
Evening
,
becomes
our
solemn
and
reasonable
devotion
.
Evening
,
Morning
,
and
at
Noon
too
,
will
I
pray
and
cry
aloud
,
sayes
David
,
(
Psal.
55.17
.
)
And
Daniel
thought
prayer
so
indispensable
a
duty
,
that
rather
than
omit
it
,
he
would
endure
the
utmost
severity
,
even
to
be
cast
into
the
Lions
Den
,
(
Dan.
6.10
.
)
This
is
injoined
in
that
prayer
of
our
Lord
which
is
to
be
both
our
form
and
our
pattern
,
where
we
are
taught
to
petition
our
daily
bread
,
day
by
day
:
Nor
does
he
only
,
by
this
,
prohibit
too
inordinate
a
care
for
the
things
of
this
life
,
but
injoins
us
to
testifie
our
continual
dependence
upon
our
Maker
,
commanding
frequent
and
daily
petitions
.
And
it
is
but
reasonable
,
that
we
being
delivered
out
of
the
hands
of
our
enemies
,
should
now
serve
God
without
fear
,
in
holiness
and
righteousness
all
the
dayes
of
our
lives
,
(
Luke
1.75
.
)
of
which
comprehensive
duties
,
our
prayers
and
devotions
are
necessary
parts
.
And
thus
much
in
relation
to
the
second
particular
mentioned
in
the
Scheme
of
this
discourse
,
to
consider
what
may
be
the
import
of
some
phrases
and
precepts
in
the
Scriptures
which
seem
to
set
forth
this
duty
of
prayer
,
as
if
it
were
to
be
continued
without
intermission
.
CHAP.
III.
I
Now
proceed
to
the
Third
Head
of
this
discourse
of
prayer
,
to
make
some
enquiry
concerning
the
object
of
it
,
and
determine
to
whom
we
ought
to
address
our selves
in
our
religious
devotions
of
this
kind
.
And
this
must
,
without
all
peradventure
,
be
only
to
the
Supream
God
,
the
Creator
and
Governour
of
all
beings
inferiour
to
himself
.
We
honour
(
as
we
ought
)
the
Graces
and
Vertues
of
Saints
departed
,
and
the
memory
of
the
just
is
sacred
to
us
;
we
admire
also
the
excellencies
of
Angels
,
and
praise
God
for
the
various
and
useful
workmanship
of
his
hands
.
Nay
,
we
treat
all
things
in
our
thoughts
and
discourses
with
that
esteem
which
is
suitable
to
their
beings
,
or
that
order
which
they
possess
in
the
Universe
;
and
we
advance
our
contemplations
when
we
think
of
Angels
,
suitable
to
the
purity
,
and
limited
perfection
of
their
beings
,
and
their
honourable
employment
of
being
the
messengers
of
the
Lord
of
Hosts
,
who
has
Legions
of
them
at
his
disposal
.
But
there
being
,
from
him
,
neither
command
nor
argument
for
invocation
of
them
,
nor
any
reason
to
expect
their
aid
otherwise
than
they
are
ordered
by
the
King
of
Heaven
,
we
therefore
make
no
addresses
to
them
by
solemn
prayers
,
and
separate
devotions
,
because
we
are
afraid
to
pay
such
services
to
a
Creature
,
which
must
necessarily
detract
from
the
honour
due
to
our
Creator
only
.
'T
is
true
,
indeed
,
we
pay
our
ceremonies
and
demonstrations
of
respect
to
men
,
on
earth
,
suitable
to
their
natural
or
acquired
dignity
:
And
common
Justice
commands
our
internal
value
and
esteem
in
some
proportion
to
their
excellency
and
vertues
:
But
we
do
not
presently
fall
down
and
worship
every
one
that
is
richly
adorned
,
nor
petition
those
things
that
are
not
in
his
power
to
bestow
.
Nay
,
to
proceed
as
far
as
we
can
without
Idolatry
or
sin
,
we
should
not
refuse
to
pay
such
civil
testimonies
of
our
respects
,
as
the
Patriarchs
of
old
gave
either
to
glorified
Saints
,
or
innocent
and
ever
blessed
Angels
,
should
they
,
at
any
time
,
assume
shapes
,
and
mix
themselves
among
dust
and
ashes
to
negotiate
any
affairs
with
us
,
and
descend
to
the
similitude
of
a
humane
conversation
:
Provided
that
we
have
sufficient
time
to
examine
the
truth
of
the
Apparition
,
that
we
may
be
assured
we
are
not
imposed
on
either
by
the
Devil
in
the
likeness
of
an
Angel
of
Light
,
nor
the
s
;
lights
and
tricks
of
cunning
Priests
,
or
any
false
appearance
to
our
own
imaginations
,
or
either
subtile
,
or
roguish
inventions
of
other
men
;
but
might
have
good
assurance
that
we
are
not
deluded
.
Yet
it
will
not
,
at
all
,
from
hence
follow
,
that
acts
of
Religion
,
appropriated
to
God
,
may
be
performed
to
those
to
whom
we
acknowledge
a
civil
respect
to
be
just
and
due
,
this
being
only
an
estimation
,
expressed
by
outward
signs
and
gestures
,
suitable
to
their
beings
and
degrees
of
perfection
.
And
however
men
of
contrary
perswasions
,
(
especially
the
Romanists
,
)
who
pretend
to
proportion
their
practice
suitable
to
the
conceptions
of
their
minds
,
may
save
themselves
in
this
particular
from
the
imputation
of
Idolatry
,
by
stating
curiously
,
the
termination
of
their
worship
;
yet
they
cannot
free
themselves
,
in
this
particular
,
from
error
and
presumption
,
from
a
voluntary
humility
,
and
will-worship
,
when
they
pay
such
acts
of
Religion
to
creatures
in
glory
,
as
approach
so
near
to
the
worship
of
the
Deity
,
that
betwixt
it
and
Idolatry
,
there
hangs
no
more
than
a
small
cobweb
,
a
very
nice
and
thin
distinction
.
But
we
dare
not
constitute
Mediators
of
our
own
,
when
God
has
appointed
one
for
us
;
One
even
as
God
is
so
,
and
consequently
must
exclude
others
.
There
is
one
God
(
sayes
the
Apostle
)
and
one
Mediator
betwixt
God
and
man
,
the
man
Christ
Jesus
,
(
1
Tim.
2.5
.
)
Nor
will
any
distinction
here
serve
,
because
our
Mediator
intercedes
in
vertue
of
his
Sacrifice
;
and
therefore
,
if
there
are
more
Mediators
for
us
in
Heaven
,
more
must
have
shed
their
blood
on
earth
.
We
desire
,
indeed
,
the
prayers
of
men
living
among
our selves
;
as
S.
Paul
did
when
he
beseech'd
the
Brethren
to
pray
for
himself
;
but
we
do
not
invocate
them
by
acts
of
Religion
,
when
we
beg
this
charitable
office
from
them
:
Not
do
we
intrench
upon
the
great
Intercessor
in
the
highest
Heaven
,
when
we
desire
these
intercessions
upon
the
earth
,
but
only
that
the
incense
of
other
mens
prayers
,
ascending
through
the
Skies
to
the
supream
Palace
of
the
Most
High
,
may
be
presented
unto
God
by
the
hands
of
our
High
Priest
resident
there
,
not
only
as
a
token
of
his
triumphs
and
victories
whilst
he
was
upon
the
earth
,
or
reassuming
the
right
belonging
to
his
God
head
,
but
on
purpose
,
also
,
to
make
intercession
for
us
.
If
the
Saints
above
could
receive
notices
of
our
desires
,
and
we
knew
how
to
signifie
our
wants
to
them
,
and
present
our
grievances
to
their
apprehensions
,
as
we
do
to
those
who
converse
with
us
here
:
It
is
then
probable
,
that
many
men
would
think
it
reasonable
to
make
that
their
desire
to
them
(
though
not
by
a
religious
act
of
prayer
)
which
now
they
conjecture
to
be
vain
and
fruitless
:
Because
their
own
necessities
(
themselves
being
not
yet
compleatly
glorified
)
might
incline
them
to
pray
for
men
whom
they
left
in
this
lower
world
,
in
relation
to
those
things
especially
,
that
may
tend
to
the
fulfilling
the
number
of
Gods
elect
,
and
the
hastning
that
Kingdom
which
shall
be
compleated
hereafter
,
that
all
partaking
in
a
glorious
translation
,
or
resurrection
,
they
themselves
may
have
the
compleatment
of
that
happiness
which
they
now
desire
,
but
shall
not
fully
possess
,
till
the
re-union
of
their
bodies
to
their
souls
,
which
death
yet
keeps
in
a
state
of
separation
.
Besides
,
this
seems
reasonable
to
be
allowed
;
that
the
charity
of
souls
now
in
Heaven
cannot
but
be
advanced
and
extended
,
far
beyond
the
possibilities
of
this
world
:
and
therefore
as
it
is
very
probable
(
unless
we
suppose
their
understandings
and
memories
to
dye
with
them
)
that
they
may
be
now
so
mindful
of
the
necessities
of
men
in
general
,
that
are
left
behind
them
in
a
miserable
world
,
as
to
exert
some
acts
in
common
,
that
may
be
proportionable
to
prayer
for
us
:
So
could
men
,
who
are
yet
resident
on
the
earth
,
know
any
method
of
signifying
their
particular
desires
to
them
,
they
might
perhaps
insert
them
in
their
wishes
,
and
make
such
petitions
their
own
.
For
if
the
rich
Glutton
in
Hell
was
so
sensible
of
his
Brethrens
danger
,
as
to
beg
Abraham
to
send
Lazarus
to
them
,
to
assure
them
of
the
truth
of
a
future
torment
,
and
to
warn
them
to
flee
from
the
wrath
to
come
;
much
more
may
we
suppose
the
Saints
in
Heaven
to
carry
away
with
them
such
notices
and
remembrance
of
the
hazards
and
miseries
of
mankind
in
this
world
,
that
their
enlarged
charity
may
cause
them
,
in
general
,
to
petition
for
their
relief
.
But
it
does
not
,
at
all
,
from
hence
follow
,
that
the
Saints
above
can
be
sensible
of
all
the
particular
accidents
in
this
world
which
now
happen
since
their
departure
.
Nor
does
Bellarmine's
making
a
Looking
glass
of
his
Maker
at
all
help
the
contrary
assertion
,
the
viewing
all
things
in
God
,
tanquam
in
speculo
,
being
as
unintelligible
by
the
reasons
of
men
,
as
it
is
invisible
to
those
who
have
no
eyes
to
see
it
.
'T
is
true
,
indeed
,
God
may
reveal
to
them
the
necessities
of
the
world
,
and
somethings
which
happen
here
,
and
there
is
joy
in
Heaven
for
the
conversion
of
a
sinner
,
(
Luke
15.10
.
)
But
that
he
does
these
things
to
Saints
departed
,
we
have
no
evidence
;
but
the
contrary
is
asserted
in
Sacred
Writ
.
For
Abraham
is
ignorant
of
us
,
and
Israel
acknowledges
us
not
,
(
Isa.
63.16
.
)
And
therefore
nesciunt
mortui
,
etiam
sancti
,
quid
agunt
vivi
,
etiam
eorum
filii
,
(
sayes
S.
Austin
in
curâ
pro
mortuis
)
:
The
Saints
that
are
dead
know
not
what
the
living
do
;
nay
,
their
very
Children
.
In
vain
,
therefore
,
would
it
be
(
though
it
were
not
mixed
with
any
impiety
,
nor
done
in
the
way
of
prayer
,
and
religious
invocation
)
to
desire
any
help
from
those
who
are
not
acquainted
with
our
wants
,
nor
any
where
appointed
to
convey
blessings
to
us
:
Nay
,
if
we
were
assured
that
they
knew
all
our
particular
needs
,
as
they
have
been
acquainted
with
the
infirmities
of
mankind
,
it
could
not
be
an
argument
to
incline
us
to
implore
their
aid
and
assistance
,
especially
with
such
solemnity
and
devotion
as
is
used
in
prayer
:
Because
God
from
whom
we
receive
directions
for
the
substantials
,
and
essential
methods
of
our
devotion
,
has
no
where
commanded
such
circular
prayers
,
that
by
the
mediation
of
these
,
we
should
at
any
time
address
our selves
to
him
.
We
are
directed
only
by
our
Blessed
Saviour
to
ask
in
his
name
;
and
to
this
we
have
the
promise
of
an
answer
.
Whatsoever
ye
shall
ask
the
Father
in
my
name
(
sayes
Christ
)
he
will
give
it
you
,
(
John
16.23
.
)
And
the
Author
to
the
Hebrews
plainly
exhorts
,
that
since
we
have
so
great
an
High
Priest
,
who
is
passed
into
the
Heavens
,
Let
us
come
boldly
unto
the
throne
of
grace
,
that
we
may
obtain
mercy
,
and
find
grace
to
help
in
time
of
need
,
(
Heb.
4.6
.
)
Here
is
no
need
of
similitudes
from
Courts
below
,
to
teach
us
methods
of
address
to
him
by
whom
Princes
reign
;
Or
if
there
were
,
what
man
that
may
himself
present
his
petition
to
an
earthly
King
,
and
discourse
his
affair
freely
with
him
,
would
use
the
mediation
of
a
Master
of
Requests
,
especially
if
the
King
himself
had
committed
the
care
of
this
business
to
his
Son
?
We
need
not
argue
our selves
to
reverence
and
humility
in
our
addresses
to
God
,
when
we
consider
the
distance
and
disproportion
betwixt
him
and
our selves
,
that
he
is
our
Creator
,
and
we
the
workmanship
of
his
hands
,
and
therefore
he
has
a
right
of
being
petitioned
in
that
method
himself
has
appointed
;
especially
when
he
has
been
so
favourable
to
us
,
who
are
sinful
dust
and
ashes
,
that
,
without
his
protection
,
should
be
scattered
by
the
wind
,
and
blown
away
with
every
storm
.
And
we
must
easily
,
if
we
are
not
too
obstinate
,
be
excited
to
exercise
due
affection
with
devout
intention
,
and
an
awful
,
though
brisk
,
fervency
in
our
minds
,
if
we
reflect
upon
the
dangers
we
are
liable
to
,
when
we
are
not
guarded
by
the
Divine
Providence
,
the
wants
and
necessities
of
our
own
frail
and
weak
beings
,
the
continual
dependence
we
have
upon
our
Maker
,
who
is
the
great
preserver
of
men
,
and
the
love
and
favour
which
he
demonstrates
to
those
who
reverently
adore
him
,
and
call
upon
his
name
.
I
shall
therefore
draw
the
conclusion
of
this
particular
,
by
giving
some
reasons
of
the
former
assertion
,
That
God
alone
is
to
be
the
object
of
our
prayers
,
when
we
pretend
to
make
religious
addresses
.
CHAP.
IV.
THe
reasons
why
God
alone
is
to
be
the
object
of
our
prayers
,
are
,
(
1.
)
Because
that
supream
veneration
,
which
we
demonstrate
by
our
solemn
and
most
intense
devotion
in
prayer
,
can
be
due
to
none
,
but
to
him
who
has
all
possible
perfection
,
which
none
except
the
Supream
God
is
endowed
with
.
For
if
there
were
any
perfection
or
excellency
seated
in
another
independent
of
himself
,
God
would
then
be
finite
in
his
excellencies
,
something
being
supposed
of
perfection
to
be
inherent
in
another
,
which
is
not
in
himself
.
But
all
creatures
are
dependent
and
limited
,
and
could
not
be
creatures
,
if
they
were
not
so
;
therefore
whatever
rayes
of
glory
or
perfection
shine
upon
and
adorn
other
beings
to
make
them
beautiful
in
their
own
kind
,
are
emitted
from
that
glorious
Sun
which
produces
all
things
,
and
rules
them
by
his
power
.
Hence
came
that
solemn
acknowledgement
of
pious
David
before
all
the
Congregation
;
Thine
,
O
Lord
,
is
the
greatness
,
and
the
power
,
and
the
glory
,
and
the
victory
,
and
the
majesty
;
for
all
that
is
in
the
heaven
and
the
earth
is
thine
;
Thine
is
the
Kingdom
,
O
Lord
,
and
thou
art
exalted
as
head
above
all
:
Both
riches
and
honour
come
of
thee
,
and
thou
reignest
over
all
;
and
in
thine
hand
is
power
and
might
,
and
in
thine
hand
is
to
make
great
,
and
to
give
strength
unto
all
;
(
1
Chron.
chap.
29.
v.
11
,
12.
)
.
This
also
is
most
devoutly
acknowledged
in
that
great
and
solemn
Fast
of
the
Jews
,
(
Nehem.
9.6
.
)
Thou
,
even
thou
,
art
Lord
alone
;
thou
hast
made
heaven
,
the
heaven
of
heavens
with
all
their
host
,
the
earth
and
all
things
therein
,
the
seas
and
all
that
is
therein
,
and
thou
preservest
them
all
;
and
the
host
of
heaven
worshippeth
thee
.
And
therefore
who
shall
not
fear
thee
,
O
Lord
!
(
say
the
seven
Angels
)
and
glorifie
thy
name
?
For
thou
only
art
holy
,
because
all
Nations
shall
come
and
worship
before
thee
,
for
thy
judgements
are
made
manifest
,
(
Rev.
15.4
.
)
The
creation
of
all
things
gives
God
the
soveraignty
over
all
,
and
from
his
dominion
is
infer'd
his
providence
,
and
his
providence
is
an
argument
of
our
prayer
and
invocation
,
as
an
honour
due
to
him
from
mankind
,
by
reason
of
his
own
self-existent
sufficiency
,
and
our
dependence
upon
his
eternal
Being
.
Because
amongst
the
Gods
there
was
none
like
him
,
nor
are
any
works
like
unto
his
;
Therefore
(
sayes
David
)
all
Nations
,
whom
thou
hast
made
,
shall
come
and
worship
before
thee
,
O
Lord
,
and
shall
glorifie
thy
name
,
(
Psal.
86.8
,
9.
)
So
that
the
foundation
of
mens
worship
being
excellency
and
greatness
,
and
this
being
originally
and
independently
in
God
,
and
in
him
alone
;
it
follows
,
that
all
honour
and
glory
are
due
to
him
,
and
none
to
others
but
for
his
sake
,
and
by
his
command
;
and
particularly
,
that
our
divine
acknowledgements
,
such
as
are
pretended
in
our
prayers
,
he
alone
is
capable
of
,
and
consequently
,
must
be
the
object
of
our
devotions
.
Secondly
,
I
argue
the
truth
of
this
,
from
the
first
notions
men
have
of
religion
,
this
having
its
prime
relation
unto
God
;
by
this
we
enter
into
covenant
with
him
,
and
oblige
our selves
to
be
subject
to
him
according
to
duty
incumbent
upon
mankind
by
the
Laws
of
their
creation
:
For
whether
the
name
be
derived
à
relegendo
or
religando
,
according
to
the
opinion
of
Isidore
,
or
S.
Austin
,
it
must
still
be
referr'd
to
God
.
Or
if
we
had
rather
accept
of
Tully's
definition
,
that
it
is
virtus
quae
superiori
cuidam
naturae
cultum
ceremoniamque
affert
:
a
vertue
that
brings
worship
and
ceremony
to
a
certain
superiour
nature
;
this
superiour
nature
determined
by
cuidam
,
is
but
one
,
even
the
supream
and
most
excellent
being
.
Now
prayer
being
an
eminent
act
of
religion
,
it
follows
,
that
it
is
due
to
God
only
.
I
know
religion
,
and
prayer
too
,
are
terms
of
an
equivocal
significancy
,
and
therefore
capable
of
having
many
distinctions
framed
concerning
them
,
to
evade
arguments
,
rather
than
answer
them
,
when
they
endeavour
to
confine
Gods
worship
to
himself
:
when
I
treat
,
therefore
,
of
religion
here
though
,
in
a
larger
sense
,
it
includes
other
things
,
I
intend
,
only
,
those
proper
acts
of
duty
and
worship
due
to
the
supream
Being
,
flowing
from
the
nature
and
reason
of
mankind
,
which
our
own
obligations
prompt
us
to
;
or
imposed
on
us
by
God
himself
,
which
he
has
declared
in
Sacred
Writ
in
general
,
or
particular
,
injunctions
,
and
by
the
inferences
that
reason
may
most
directly
and
justly
draw
from
it
:
And
when
I
speak
of
prayer
,
I
suppose
it
to
be
a
branch
of
this
religion
,
and
a
solemn
part
of
divine
worship
.
Now
whatever
else
,
besides
God
himself
,
shares
in
this
,
detracts
from
the
honour
due
to
him
,
and
joyns
the
Altar
of
God
with
Idols
.
For
whatsoever
else
we
admit
to
partake
in
such
religious
worship
,
so
as
to
become
an
object
of
our
prayers
,
becomes
a
copartner
with
God
himself
;
and
the
Universe
consisting
of
God
and
creatures
,
what
ever
else
we
regiously
invocate
must
be
some
of
the
work
of
the
Almighties
hands
;
and
then
we
give
his
glory
to
another
,
and
his
praise
to
them
that
are
not
gods
;
consequently
we
dispose
the
Creators
honour
to
his
own
creatures
,
and
detract
from
the
Architect
to
exalt
his
building
;
An
affront
that
he
will
never
suffer
,
who
is
a
Jealous
God
,
though
it
be
given
to
the
most
worthy
creature
;
because
he
has
declared
against
,
and
forbidden
it
;
but
never
signified
the
lawfulness
of
it
,
either
by
his
publick
command
or
permission
;
unless
,
because
he
has
suffered
Idols
till
the
worshippers
sins
were
ripe
for
vengeance
,
men
will
from
thence
conclude
that
he
approved
it
.
And
dare
bold
men
make
Idols
to
themselves
which
God
so
constantly
forbids
and
hates
?
Or
take
others
into
partnership
with
him
,
when
he
has
declared
himself
to
be
the
great
Jehovah
,
such
a
Lord
as
besides
him
there
is
none
other
?
But
further
,
that
God
is
only
to
be
worshipped
in
religion
,
seems
a
proposition
so
firmly
rivetted
in
the
natures
of
men
,
that
though
many
have
mistaken
their
God
,
yet
few
would
pray
to
that
which
they
thought
to
be
none
at
all
;
and
therefore
when
they
supplicated
such
Images
,
which
they
could
not
chuse
but
know
were
nothing
but
the
carved
work
of
mens
hands
,
yet
they
therefore
prayed
to
them
because
they
thought
them
to
be
inspired
with
divinity
,
and
that
the
Deity
it self
was
confined
to
some
residence
in
them
,
and
so
they
pretended
to
address
themselves
to
their
God
within
the
Image
,
and
not
unto
the
Block
or
Stone
it self
,
but
through
the
case
they
pass'd
to
the
divinity
;
such
little
shifts
do
others
also
,
who
should
understand
Religion
better
,
use
to
shelter
themselves
under
the
shadow
of
their
Idols
,
being
so
well
instructed
by
the
Pagans
who
were
more
ancient
than
themselves
.
But
to
give
the
honour
of
God
to
a
creature
must
needs
appear
unreasonable
in
Religion
,
since
no
Subject
can
with
Loyalty
pay
the
homage
due
only
to
the
King
,
to
any
,
though
the
most
noble
Peer
,
when
it
is
referved
to
the
King
alone
;
and
therefore
God
having
reserved
divine
worship
,
such
as
solemn
prayer
of
which
I
treat
,
only
to
himself
,
no
man
can
lawfully
give
it
to
another
,
and
think
it
to
consist
with
true
Religion
:
But
of
this
more
in
my
last
argument
for
prayer
to
be
made
to
God
only
.
Thirdly
,
God
alone
is
to
be
the
object
of
our
prayers
,
because
none
but
he
can
answer
the
end
and
design
of
our
petitions
.
Who
amongst
all
the
glories
of
the
Creation
,
is
so
capable
of
understanding
,
or
bestowing
the
things
we
petition
for
,
or
endowed
with
such
qualifications
as
may
render
him
fit
for
rational
creatures
,
in
all
their
exigencies
to
become
devout
petitioners
unto
?
Can
any
give
us
the
pardon
of
our
sins
by
his
own
authority
,
or
dispence
with
the
breach
of
Gods
Law
but
himself
?
When
he
conveys
this
by
the
ministration
of
others
,
they
are
only
his
substituted
Delegates
,
and
he
no
more
gives
his
glory
to
them
than
he
will
part
with
his
praise
to
a
graven
Image
.
Who
can
bestow
grace
or
glory
but
he
who
has
an
infinite
fulness
of
both
,
whose
treasure
is
inexhaustible
;
whose
spirit
,
from
whence
our
graces
are
conveyed
,
is
compared
in
Scripture
,
not
only
to
the
Wind
which
bloweth
where
it
listeth
,
but
also
to
a
fountain
of
living
waters
always
springing
up
unto
eternal
life
?
And
who
can
bestow
the
glory
above
but
he
whose
presence
makes
it
so
,
whose
right
hand
holds
Stars
,
and
has
all
Crowns
at
his
own
disposal
?
Who
can
rid
us
of
many
troubles
,
especialy
those
that
disquiet
our
minds
,
but
he
that
can
rebuke
tempests
and
storms
,
dispel
the
clouds
that
hang
over
them
,
and
deliver
the
righteous
out
of
all
their
afflictions
?
There
are
three
things
necessarily
supposed
in
a
person
qualified
for
rational
creatures
to
make
their
religious
addresses
to
.
(
1.
)
That
he
be
capable
of
hearing
and
understanding
our
petitions
.
(
2.
)
That
he
is
able
to
bestow
what
we
supplicate
him
for
.
And
(
3.
)
That
he
is
willing
to
give
what
we
beg
,
if
it
may
be
consistent
with
his
prudence
and
our
welfare
.
And
whom
can
we
find
thus
qualified
but
the
great
God
whom
we
adore
and
worship
?
Who
is
omniscient
and
can
understand
our
petitions
and
knows
our
wants
;
Omnipotent
,
and
therefore
can
answer
our
desires
;
and
of
infinite
goodness
,
and
so
willing
to
relieve
us
in
such
things
as
may
consist
with
his
providence
and
our
advantage
.
If
these
things
are
wanting
in
the
object
of
our
prayers
,
all
our
addresses
will
be
rendred
fruitless
.
If
he
cannot
hear
,
or
is
not
able
to
relieve
,
or
is
very
hard
and
not
willing
to
be
kind
to
us
;
To
what
purpose
then
do
we
utter
our
wants
,
and
earnestly
beg
relief
from
him
?
If
beggars
knew
such
men
among
our selves
,
they
would
spare
their
breath
whilst
these
passed
by
:
so
that
I
may
now
propose
Eliphaz's
question
in
the
Book
of
Job
,
with
better
reason
than
that
in
which
the
Papists
urge
it
,
Call
now
if
there
be
any
that
will
answer
thee
,
and
to
which
of
the
Saints
wilt
thou
turn
?
(
Job
5.1
.
)
Angels
themselves
would
be
charged
with
folly
,
should
they
attempt
an
answer
to
our
religious
petitions
without
a
declar'd
permission
,
or
command
from
their
Maker
;
how
much
more
those
who
have
dwelt
in
houses
of
clay
,
whose
foundation
was
in
the
dust
,
who
have
been
crushed
before
the
moth
,
and
all
their
excellency
and
glory
which
we
admired
here
,
went
away
,
when
they
were
destroyed
from
Morning
to
Evening
?
The
dead
(
for
ought
I
could
ever
yet
understand
)
can
no
more
hear
us
than
Baal
could
his
Prophets
when
they
cryed
to
him
from
morning
till
noon
;
they
can
no
more
answer
to
our
call
than
they
can
praise
God
with
the
instruments
of
speech
when
their
deferred
carcasses
lay
rotting
in
a
Grave
.
But
God
himself
has
given
testimonies
of
his
audience
,
and
several
waies
convers'd
with
men
:
He
hears
our
prayers
,
and
understands
our
thoughts
afar
off
.
He
has
three
attributes
that
render
him
fit
for
our
religious
addresses
.
For
(
1.
)
he
is
omnipotent
,
and
therefore
there
is
nothing
we
can
petition
from
him
,
but
he
is
able
to
grant
,
and
to
bestow
it
;
For
power
being
only
an
ability
so
to
exercise
causality
as
to
influence
causes
to
produce
their
effects
,
he
that
is
the
Author
of
causes
,
being
the
origin
of
all
things
,
must
needs
be
the
fountain
of
all
power
,
and
he
that
is
so
must
be
omnipotent
,
and
therefore
is
able
to
fullfil
our
desires
.
(
2.
)
He
is
omniscient
too
,
and
therefore
certainly
knows
our
wants
:
For
knowledge
consists
in
an
exertion
of
power
,
as
all
actions
proceed
from
an
ability
,
and
are
the
exercise
of
some
power
;
he
therefore
that
is
omnipotent
must
needs
be
omniscient
also
.
For
were
there
any
thing
that
he
could
not
know
,
there
would
be
something
out
of
the
compass
of
his
power
,
and
the
attribute
of
his
omnipotence
would
be
weakned
and
destroyed
:
nor
does
the
not
knowing
or
effecting
impossibilities
or
contradictions
at
all
invalidate
these
glorious
attributes
;
because
those
are
so
far
from
being
things
in
act
,
that
they
are
not
capable
of
being
such
in
power
,
nor
can
any
futurity
give
them
being
:
And
what
is
,
and
must
remain
nothing
,
can
neither
be
the
proper
object
of
strength
,
or
knowledge
.
(
3.
)
God
has
infinite
goodness
essential
to
his
being
;
the
creation
of
the
world
proceeded
from
it
,
and
that
he
now
supports
it
,
is
owing
to
his
grace
and
favour
;
and
his
goodness
,
besides
particular
examples
,
is
visible
to
us
in
his
daily
providence
:
without
the
two
former
attributes
he
could
neither
have
made
,
nor
could
he
order
and
govern
the
world
;
and
to
make
him
a
Being
with
infinite
knowledge
and
Almighty
power
without
any
goodness
to
allay
the
exercise
of
it
,
surpposes
him
to
be
nothing
else
but
an
omnipotent
Devil
;
for
what
Beings
are
that
have
sufficient
power
,
without
any
good
nature
to
restrain
it
,
they
that
are
frequently
oppress'd
by
others
know
by
too
woful
and
melancholy
experience
.
These
glorious
Attributes
therefore
of
power
,
knowledge
,
and
goodness
,
being
thus
rationally
fixed
in
the
God
whom
we
adore
,
he
becomes
a
fit
object
of
our
prayers
,
and
one
in
whom
we
may
confide
and
trust
,
since
under
the
shadow
of
his
wings
there
is
safety
;
He
has
declared
that
he
keeps
mercy
for
thousands
,
and
the
marks
of
it
are
visible
in
our
beings
,
living
,
and
our
allotments
in
this
world
;
and
especially
it
appears
in
his
wonderful
redemption
of
mankind
,
when
he
gave
his
Son
to
be
a
Ransome
for
us
all
,
and
received
him
into
Heaven
that
he
might
fulfill
his
promises
made
on
Earth
,
and
make
continual
intercessions
for
us
,
in
vertue
of
his
bloody
sacrifice
upon
the
Cross
.
To
distrust
the
goodness
of
such
a
God
,
would
be
both
ungrateful
and
inhumane
,
to
be
the
most
surly
and
vilest
Pensioners
in
the
world
,
to
provoke
the
utmost
of
his
wrath
and
fury
;
and
we
must
unman
our selves
before
we
can
thus
ungod
the
Deity
.
Lastly
,
that
I
may
urge
a
most
concluding
argument
;
God
alone
is
to
be
the
object
of
our
prayers
,
because
he
has
commanded
us
thus
to
worship
him
,
and
has
prohibited
the
offering
our
religious
devotions
to
any
other
:
This
is
engravened
upon
the
tables
of
the
moral
Law
,
which
is
of
a
standing
and
perpetual
establishment
;
That
we
shall
have
no
other
Gods
but
himself
:
And
that
we
shall
not
make
to
our selves
any
Idol
to
worship
,
nor
the
similitude
of
any
thing
religiously
to
fall
down
before
it
(
Exod.
20.
)
and
he
backs
the
prohibition
with
an
argument
drawn
from
the
Jealousy
he
has
of
being
deprived
of
his
honour
;
and
a
solemn
declaration
that
he
will
severly
punish
the
guilty
.
We
find
therefore
that
when
Aaron
,
to
appease
the
multitude
,
made
a
molten
Calf
,
which
the
people
supposed
to
be
a
representation
of
their
Deliverer
,
and
the
God
that
brought
them
out
of
Aegypt
,
rearing
an
Altar
upon
which
they
made
their
burnt
,
and
peace
offerings
;
though
they
seemed
to
terminate
their
worship
in
God
,
transferring
their
oblations
through
this
representation
to
him
that
was
superiour
to
the
offerings
and
the
Idol
,
making
God
the
ultimate
object
of
their
devotions
by
proclaiming
this
to
be
a
feast
unto
Jehovah
;
yet
we
find
that
the
fire
kindled
for
this
sacrifice
,
made
the
wrath
of
God
to
burn
;
nor
could
Moses's
intercession
expiate
the
crime
;
but
he
blotted
their
names
out
of
the
book
of
Life
,
there
were
immediately
slain
three
thousand
of
them
,
and
God
continued
to
plague
the
people
,
scattering
their
carcases
about
the
Wilderness
,
and
in
their
progress
visited
this
sin
upon
them
.
(
Exod.
33.
)
Nay
men
are
not
only
thus
cautioned
,
by
many
precepts
and
examples
in
the
Old
Testament
,
that
they
approach
not
near
the
confines
of
Idolatry
,
to
give
Gods
glory
to
another
,
or
his
praise
to
graven
,
or
molten
Images
;
(
too
numerous
for
me
to
reckon
up
here
,
and
granted
by
all
who
have
any
knowledge
of
those
Scriptures
)
But
God
has
sufficiently
forbidden
it
under
the
New
,
where
he
has
appointed
his
worship
more
proportionate
to
his
being
,
and
the
service
of
Christians
to
be
agreeable
to
his
nature
,
in
spirit
and
in
truth
,
neither
with
the
corporal
representation
of
the
Samaritans
,
nor
in
their
schism
;
nor
yet
according
to
the
worship
of
the
Jews
by
bloody
sacrifices
,
or
under
types
and
shadows
prefiguring
any
Messias
to
come
;
nor
yet
as
the
Gentiles
,
by
any
of
their
inferiour
Daemons
.
When
Satan
tempted
our
blessed
Saviour
with
the
same
bait
which
others
make
a
tender
of
to
those
whom
they
endeavour
to
proselyte
,
All
these
things
will
I
give
thee
,
if
thou
wilt
fall
down
and
worship
me
;
He
presently
repell'd
him
with
disdain
and
scorn
:
Get
thee
behind
me
Satan
;
For
it
is
written
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
(
Matth.
4.10
.
)
If
God
would
have
been
worshipped
by
the
mediation
of
any
but
the
great
Mediator
of
the
New
Covenant
,
who
is
the
Image
of
the
invisible
God
,
he
would
not
have
left
mankind
in
the
dark
,
but
there
would
have
appeared
light
in
this
as
well
as
other
things
that
seem
not
so
considerable
,
to
have
guided
them
to
the
performance
of
that
which
he
expected
in
his
solemn
worship
from
them
.
But
no
directions
to
this
appear
,
nor
can
the
Scriptures
,
at
all
,
patronize
it
,
unless
corrupted
by
false
glosses
,
and
forced
interpretations
.
Yet
the
contrary
is
as
clear
as
the
Sun
,
and
all
eyes
that
are
not
blind
may
behold
it
.
Angels
themselves
,
those
glorious
creatures
which
are
apt
to
draw
the
utmost
of
our
civil
respects
to
them
,
refuse
to
share
in
the
honour
of
their
Maker
,
and
prohibit
the
Testimonies
of
Divine
worship
.
The
Angel
which
appeared
to
converse
with
Saint
John
,
when
this
beloved
Disciple
prostrated
himself
to
worship
him
,
suddenly
replyed
,
see
thou
do
it
not
;
and
urges
two
arguments
to
inforce
his
prohibition
,
enough
to
deter
all
mankind
from
paying
acts
of
Religion
to
a
creature
:
(
1.
)
sayes
he
,
I
am
thy
fellow
servant
,
and
of
thy
brethren
,
the
off-spring
of
the
universal
Parent
,
therefore
such
honour
is
not
due
to
me
.
(
2.
)
God
being
the
object
of
adoration
,
such
homage
is
justly
appropriated
to
himself
,
and
therefore
,
sayes
the
Angel
,
worship
God
.
(
Rev.
19.10
.
)
Nay
worshipping
God
by
the
mediation
of
Angels
beguiles
Christians
of
the
reward
and
Crown
which
they
strive
for
:
Col.
2.18
.
And
much
more
must
they
miss
their
recompence
,
if
they
make
their
religious
addresses
to
the
Angels
themselves
,
begging
of
them
what
is
part
of
Gods
prerogative
to
grant
.
Now
as
the
invocation
of
these
detracts
so
much
from
the
glory
of
their
Maker
;
so
,
much
more
,
do
we
derogate
from
his
honour
if
we
make
religious
petitions
unto
Saints
:
For
these
are
of
an
inferior
classis
,
their
natures
being
not
capable
of
those
embellishments
that
adorn
Angels
.
Therefore
when
Cornelius
fell
down
and
worshipped
Saint
Peter
,
he
snatched
him
up
,
and
bad
him
stand
upon
his
feet
,
and
forbear
such
signals
of
reverence
to
him
,
which
were
usually
paid
in
acts
of
devotion
;
For
,
sayes
he
,
I
my self
also
am
a
man
.
(
Acts
10.26
.
)
Thus
also
did
Paul
and
Barnabas
refuse
the
worship
of
the
Lycaonians
,
rending
their
cloaths
at
their
publick
blasphemy
and
intended
Idolatry
;
and
stopp'd
their
Sacrifice
with
an
argument
that
,
methinks
,
should
startle
others
;
We
also
are
men
of
like
passions
with
you
.
(
Acts
14.15
.
)
This
is
the
last
argument
therefore
,
why
God
alone
is
to
be
the
object
of
our
prayers
,
because
we
are
commanded
to
worship
him
in
sacred
Writ
,
and
forbidden
to
offer
our
devotions
to
another
.
And
this
may
suffice
for
answer
to
my
third
Enquiry
,
by
shewing
us
to
whom
we
ought
to
make
our
religious
addresses
.
CHAP.
V.
I
Proceed
now
to
enquire
into
the
mode
of
our
address
to
the
great
God
,
whom
,
for
his
infinite
excellencies
,
we
adore
and
worship
,
upon
supposition
that
he
only
is
to
be
the
object
of
our
religious
devotions
,
in
which
solemn
prayer
bears
a
great
share
:
In
this
some
of
the
controversies
among
us
,
raised
by
persons
who
are
gone
out
from
us
,
will
be
something
(
though
not
as
much
as
I
intend
)
regarded
.
And
therefore
I
shall
enquire
into
the
manner
in
which
we
ought
to
pray
;
And
(
1.
)
with
reference
to
the
intentions
of
our
minds
.
(
2.
)
In
relation
to
the
gesture
of
our
bodies
.
(
3.
)
To
shew
something
which
may
regard
our
words
and
expressions
.
First
,
The
rnanner
of
our
addresses
with
reference
to
the
intention
of
our
minds
ought
to
be
such
as
may
include
great
activity
in
our
rational
faculties
,
and
exert
our
affections
in
some
proportion
to
the
value
of
our
petitions
,
and
the
most
glorious
object
whom
we
invoke
.
Particularly
so
,
that
the
more
considerable
and
worthy
our
prayers
are
,
the
more
exalted
and
earnest
must
our
desires
be
.
The
external
representations
of
any
mans
devotion
without
the
inward
affection
and
fervency
of
his
mind
are
acts
of
hypocrisie
,
not
religion
:
'T
is
like
the
common
dissimulations
amongst
our selves
,
when
we
fawn
upon
a
man
till
we
obtain
an
opportunity
to
devour
him
.
My
Son
(
sayes
Wisdom
)
give
me
thine
heart
.
(
Prov.
23.26
.
)
And
the
first
and
great
commandment
of
the
Law
,
according
to
our
Saviours
interpretation
,
is
,
Thou
shalt
love
the
Lord
thy
God
with
all
thine
heart
,
and
with
all
thy
might
,
and
with
all
thy
soul
.
(
Matth.
22.37
.
)
Hence
are
those
declared
blessed
,
by
the
Psalmist
,
that
seek
God
with
their
whole
heart
.
(
Psal.
119.2
.
)
And
by
this
rule
was
King
David
himself
wont
to
manage
his
addresses
.
With
my
whole
heart
have
I
sought
thee
,
(
sayes
he
to
God
Psal.
119.
10.
)
And
I
intreated
thy
favour
with
my
whole
heart
.
(
vers.
58.
)
And
he
urges
it
as
an
argument
why
God
should
hear
him
,
because
he
cryed
with
his
whole
heart
,
(
vers.
145.
)
.
His
mind
was
intent
on
,
and
accompanied
,
his
petitions
,
and
his
seriousness
in
this
snatch'd
away
his
Soul
wholly
to
it self
,
and
the
God
to
whom
he
made
his
addresses
:
so
must
we
,
in
our
prayers
to
the
supream
Being
,
diligently
attend
to
what
we
desire
,
and
being
first
satisfied
concerning
the
matter
and
expressions
of
our
prayers
,
our
most
earnest
wishes
must
accompany
the
words
in
which
we
present
our
petitions
unto
God
.
Now
this
cannot
possibly
be
done
unless
(
1.
)
we
understand
the
phrases
and
words
in
which
we
utter
the
petitions
of
our
minds
:
For
how
can
we
intend
our
souls
,
and
raise
our
affections
suitable
to
the
weight
and
urgency
of
our
prayers
,
when
we
do
not
understand
what
is
offered
by
our selves
,
or
any
other
in
our
behalf
?
There
must
,
in
prayer
,
be
an
elevation
of
our
minds
accompanying
our
petitions
,
and
our
souls
must
in
a
manner
pass
into
our
devotions
,
that
they
may
be
totally
imployed
in
this
duty
,
for
the
time
we
are
about
it
,
without
any
diverting
reflections
;
But
this
can
never
be
when
we
have
not
previous
apprehensions
of
the
matter
of
our
prayers
,
and
a
sufficient
perception
of
the
sence
of
our
petitions
,
nay
and
,
most
commonly
,
the
very
expressions
then
used
.
For
the
soul
being
otherwise
imployed
in
the
invention
of
method
and
sense
,
and
straining
also
for
words
to
express
it
,
or
in
passing
judgment
upon
the
inventions
of
another
who
presumes
to
utter
the
wants
of
a
congregation
in
a
new
dress
,
and
every
time
with
variation
of
phrases
;
All
know
that
the
soul
of
man
can
exert
but
one
act
at
the
same
instant
,
nor
consider
any
more
than
one
thing
at
once
;
how
then
can
it
judge
and
apprehend
at
the
same
time
,
raise
its
affections
proportionable
to
the
petition
,
and
keep
it self
fixed
upon
God
in
any
tolerable
measure
?
It
cannot
therefore
,
with
equal
paces
,
accompany
a
prayer
which
it
does
not
understand
before
it
comes
to
make
use
of
it
.
And
,
truly
,
were
this
well
and
seriously
considered
,
it
would
render
prayers
useless
and
insufficient
that
are
either
made
in
an
unknown
tongue
,
or
in
English
phrases
that
are
unpremeditated
,
unintelligible
,
or
unknown
before
hand
to
those
who
are
to
joyn
in
the
oblation
,
so
as
to
bind
up
their
assent
to
the
petitions
,
and
to
satisfie
themselves
that
they
pray
with
understanding
.
As
to
any
objection
that
may
be
made
from
mens
joyning
in
prayers
which
they
never
heard
before
,
as
in
the
case
when
a
stranger
comes
to
preach
;
it
may
easily
be
answered
that
no
man
can
assent
to
the
whole
with
understanding
,
unless
he
be
a
person
of
extraordinary
apprehensions
,
or
he
that
prayes
makes
more
than
common
pauses
at
the
end
of
every
period
of
a
petition
,
that
all
may
have
time
to
apprehend
,
and
judge
,
and
put
up
an
earnest
wish
with
it
.
Otherwise
,
some
periods
subsequent
must
needs
pass
before
the
antecedent
has
been
considered
,
unless
it
may
be
allowed
to
have
such
an
implicit
faith
in
a
man
,
that
whatever
he
sayes
at
such
a
time
is
Gospel
;
and
whither
this
will
carry
us
may
be
easily
known
,
since
it
is
the
direct
road
to
Rome
:
For
if
we
may
implicitly
believe
particular
men
without
examination
,
in
cases
that
are
in
our
own
power
;
much
more
,
will
they
say
,
may
we
believe
the
Church
.
But
Prayer
indeed
consists
not
in
a
voluble
effusion
of
words
and
language
,
but
this
must
be
attended
with
a
suitable
fervour
,
which
cannot
be
without
a
dueintention
of
mind
,
and
this
requires
a
previous
acquaintance
with
what
is
uttered
,
that
the
understanding
may
command
and
regulate
the
affections
.
When
the
understanding
is
thus
justly
informed
beforehand
,
we
may
be
more
zealous
and
earnest
in
raising
our
affections
to
a
decent
height
,
and
so
six
our
intentions
upon
the
object
of
our
prayers
,
and
the
weightiness
of
the
things
we
petition
for
,
that
our
souls
will
suffer
some
kind
of
transport
,
and
be
swallowed
up
wholly
in
them
.
Have
you
not
seen
a
person
who
delights
in
musick
,
so
ravished
with
the
strokes
made
upon
his
Viol
,
and
transported
with
those
pleasant
Aires
,
that
the
intention
of
his
mind
,
and
all
his
faculties
have
been
so
fully
imployed
that
he
has
disregarded
all
things
else
,
as
if
his
soul
had
suffered
a
transmigration
,
and
had
wholly
pass'd
into
the
instrument
he
played
on
?
Thus
should
it
be
(
as
far
as
humane
frailty
will
permit
)
with
men
devoutly
earnest
in
prayer
;
we
should
come
to
it
with
such
preparation
,
and
seriousness
of
mind
,
that
knowing
before
what
we
design
to
petition
Heaven
for
,
we
should
be
intent
like
men
begging
for
their
lives
,
and
every
prayer
were
the
last
we
should
make
;
that
so
,
God
,
seeing
our
fervour
and
devotion
,
may
be
inclined
to
hear
,
and
to
have
mercy
.
For
when
,
at
any
time
,
our
minds
wander
in
our
prayers
,
and
do
not
accompany
the
words
uttered
;
so
much
of
the
prayers
are
lost
to
us
as
are
passed
over
whilst
we
permitted
the
diversion
;
and
the
only
remedy
by
which
we
may
interest
our selves
in
what
is
gone
,
is
,
in
my
opinion
,
to
recollect
the
petitions
as
well
as
we
can
,
(
which
we
may
do
where
the
usual
forms
of
the
Church
are
used
)
and
utter
an
hearty
Amen
to
them
.
(
2.
)
We
must
,
in
the
intending
our
minds
in
our
solemn
devotions
,
fix
our
souls
on
the
object
of
our
prayers
,
and
as
much
as
we
can
throughout
the
whole
,
carry
along
,
whilst
we
utter
our
wants
,
some
notions
of
that
glorious
Being
to
whom
we
make
our
religious
addresses
,
especially
at
the
first
entrance
upon
them
,
that
we
may
not
pray
to
a
wrong
object
,
or
to
none
at
all
.
Now
in
this
I
fear
many
may
fail
,
and
in
their
prayers
make
an
Idol
in
their
fancies
when
yet
they
abhor
one
that
is
sensible
,
or
material
,
represented
to
their
bodily
eyes
:
For
we
are
apt
to
frame
to
our selves
(
especially
men
who
are
not
used
to
abstraction
)
a
representation
of
God
by
something
which
has
been
exposed
to
our
senses
,
or
at
least
by
a
confused
joyning
of
many
of
these
objects
together
:
But
this
is
worshipping
by
a
false
similitude
,
which
we
justly
accuse
and
condemn
others
for
.
And
yet
the
difference
seems
not
to
be
so
great
,
whether
the
similitude
of
our
God
in
prayer
be
represented
to
our
external
senses
,
or
in
the
Idea
and
Image
of
our
minds
,
when
we
frame
such
an
uncouth
Picture
there
,
and
turn
our
eyes
inward
to
behold
it
.
For
the
fault
seems
not
to
be
much
alleviated
when
we
refuse
to
frame
a
carved
Image
to
represent
him
to
whom
we
pray
,
if
in
the
mean
time
we
create
one
in
our
own
imagination
,
and
then
prostrate
our selves
before
it
,
and
pray
with
the
direction
of
our
intentions
to
it
.
Were
we
capable
indeed
of
framing
an
Idea
of
him
;
that
is
,
conceiving
an
exact
similitude
of
God
:
no
doubt
but
it
would
become
our
duty
,
as
well
as
our
priviledge
to
make
this
representation
of
him
to
our selves
,
and
it
might
become
an
excellent
mean
to
keep
our
souls
and
minds
intent
.
But
there
are
two
reasons
(
among
others
)
why
this
is
impossible
to
be
done
:
(
1.
)
Because
God
is
a
Spirit
;
something
that
is
void
of
all
matter
,
not
capable
of
parts
,
or
such
quantitative
extension
as
bodies
have
,
and
consequently
we
cannot
frame
any
positive
and
proportionate
notion
of
him
all
together
,
as
we
can
of
those
things
which
we
have
seen
;
but
we
know
his
being
only
by
his
Attributes
,
which
we
cannot
consider
all
at
once
,
as
we
can
the
figure
and
proportion
of
a
man
,
together
with
the
Being
to
which
these
Attributes
belong
.
That
God
is
,
may
easily
be
demonstrated
;
but
what
manner
of
Being
he
is
to
which
these
Attributes
are
fixed
,
will
,
I
think
,
be
difficult
to
be
apprehended
by
men
,
to
whom
the
bare
essences
of
things
,
far
inferior
,
are
so
latent
and
abstruse
:
So
that
they
must
be
forced
to
acknowledge
God
to
be
incomprehensible
:
For
we
find
that
when
we
retire
within
our selves
,
and
shut
up
our
souls
never
so
much
from
any
communication
with
exterior
objects
,
though
we
can
frame
propositions
and
discourses
concerning
spirits
;
yet
we
can
have
no
representations
of
them
,
or
figures
of
proportion
,
as
we
can
make
of
other
things
which
have
been
the
objects
of
our
senses
,
though
they
are
at
present
at
a
distance
from
us
,
or
shut
out
from
our
view
by
the
darkness
of
the
night
,
or
a
closure
of
our
eyes
.
And
,
to
say
truth
,
could
a
spirit
be
drawn
by
us
under
a
similitude
,
it
must
put
off
its
nature
,
and
become
material
,
whilst
we
draw
an
Image
of
it
,
&
it
must
be
subject
to
our
external
senses
.
Hence
was
it
that
our
Saviour
confuted
the
worship
of
the
Samaritans
,
who
(
as
Mr.
Mede
has
evidenced
)
worshipped
God
under
the
similitude
of
a
Dove
,
and
plainly
told
the
woman
he
convers'd
with
,
that
they
worshipped
they
knew
not
what
,
because
the
object
to
whom
they
directed
their
intentions
was
confined
to
this
resemblance
whilst
they
were
at
their
devotions
.
When
all
this
while
God
was
a
spirit
,
and
such
as
pretended
to
his
service
ought
to
address
themselves
to
him
under
that
notion
,
in
spirit
and
in
truth
,
and
not
by
any
corporal
representation
.
And
indeed
it
seems
to
be
very
unreasonable
to
draw
lineaments
and
proportions
of
God
by
our
own
fancies
and
imaginations
when
he
has
no
such
things
in
himself
;
nor
(
as
Christ
sayes
)
has
any
man
seen
the
Father
.
(
2.
)
'T
is
impossible
for
us
to
frame
a
positive
Idea
or
any
adequate
representation
of
God
in
our
minds
,
because
he
is
an
infinite
Being
,
and
our
souls
are
but
of
finite
capacities
.
And
what
is
finite
cannot
frame
or
receive
an
Idea
that
is
infinite
:
For
what
is
so
can
no
more
be
limited
or
circumscribed
,
than
an
infinite
space
can
be
measured
,
or
drawn
into
the
number
of
proportions
;
and
this
can
never
be
,
because
whatever
a
thing
is
measured
by
,
must
either
singly
be
commensurate
to
it
or
,
else
by
the
reduplication
of
a
shorter
measure
we
must
at
last
sum
up
its
parts
and
proportions
into
one
intire
dimension
in
breadth
,
depth
,
and
length
.
But
what
infinite
measure
can
we
find
out
that
shall
stretch
it self
parallel
to
what
is
altogether
infinite
,
since
what
is
so
has
no
ends
?
Or
what
number
of
measures
can
possibly
reach
it
?
If
it
could
be
run
over
,
it
had
an
end
,
and
then
how
could
it
be
called
infinite
?
If
it
could
be
supposed
that
one
infinite
could
be
the
measure
of
another
,
and
no
penetration
yet
admitted
;
then
one
must
be
where
the
other
is
not
,
and
then
neither
could
be
accounted
infinite
,
because
one
bounds
and
limits
the
other
:
If
a
penetration
through
the
whole
should
be
supposed
and
granted
,
both
infinites
would
be
but
one
;
and
consequently
the
thoughts
of
a
measure
must
perish
.
So
that
for
a
finite
Being
to
endeavour
to
comprehend
an
infinite
essence
,
or
to
frame
an
Idea
,
or
an
adequate
representation
of
him
is
more
impossible
than
for
a
man
to
grasp
the
Globe
of
Earth
in
the
hollow
of
his
hand
,
to
carry
the
greatest
Mountain
upon
his
shoulder
,
when
he
has
torn
it
from
the
rest
of
the
earth
;
to
drink
up
the
Ocean
at
one
draught
,
or
any
thing
else
that
is
more
difficult
;
there
being
some
proportion
betwixt
things
that
are
finite
,
but
between
a
finite
and
an
infinite
none
at
all
.
When
we
can
contain
the
Sea
and
Rivers
in
an
empty-eggshel
,
shoot
the
fixed
Stars
down
from
heaven
,
take
a
leap
from
the
Earth
to
the
Moon
,
make
the
least
Vessel
to
hold
all
the
contents
of
the
greatest
,
or
do
any
thing
else
that
is
more
impossible
,
then
may
we
attempt
(
though
we
shall
not
accomplish
it
)
to
frame
a
notion
and
representation
of
the
Deity
,
that
may
be
equal
to
his
infinite
being
.
But
,
in
the
mean
time
,
let
us
beware
of
a
notional
Idol
,
whilst
we
endeavour
to
avoid
a
substantial
one
.
Yet
since
the
nature
and
constitution
of
man
is
such
,
that
we
are
apt
,
in
our
invocations
of
God
,
to
frame
similitudes
and
representations
of
that
Being
to
whom
we
make
our
religious
addresses
.
It
may
not
be
amiss
if
I
here
endeavour
briefly
to
inform
you
what
(
as
I
conceive
)
ought
to
be
the
apprehensions
and
sentiments
of
mens
minds
,
with
reference
to
the
great
and
supream
God
,
to
whom
they
pray
;
that
the
intentions
of
their
souls
may
be
rationally
,
and
also
piously
,
directed
in
this
important
and
necessary
duty
of
their
lives
.
To
effect
this
,
it
must
be
remark'd
that
the
God
,
whom
we
pretend
to
worship
,
contains
within
himself
all
manner
of
perfection
;
and
consequently
he
must
include
all
those
things
,
which
his
own
declarations
have
manifested
to
the
World
;
or
the
reason
of
men
have
,
lawfully
,
and
by
good
consequence
,
concluded
to
be
most
excellent
and
glorious
in
themselves
.
He
must
be
endow'd
,
therefore
,
with
all
knowledge
,
power
,
goodness
,
impassibility
,
justice
,
truth
,
mercy
,
faithfulness
,
and
the
like
,
with
self
existency
and
eternity
crowning
and
adding
an
ornament
to
the
whole
.
To
this
God
then
under
such
glorious
notions
,
adorned
with
such
transcendent
Attributes
,
and
all
possible
perfections
imaginable
;
To
this
King
Eternal
,
Immortal
,
Invisible
,
the
only
Wise
God
,
we
are
to
give
all
honour
and
glory
,
adoring
those
Attributs
of
which
we
are
transcribing
the
Copy
,
as
far
as
frail
humane
nature
will
permit
;
and
by
which
,
only
,
we
can
declare
his
essence
.
To
this
transcendent
Being
we
ought
to
pray
without
pretending
to
form
an
Idea
,
or
similitude
of
his
living
substance
,
which
we
cannot
make
any
likeness
of
,
nor
frame
a
due
Image
of
his
being
without
notions
attending
,
that
are
unworthy
of
him
;
and
such
accidents
as
would
be
blemishes
and
imperfections
,
at
once
leading
us
into
impiety
and
a
snare
.
And
to
such
a
Being
,
when
we
have
once
setled
a
notion
of
him
before
we
enter
upon
our
devotions
to
him
,
we
may
address
our
lawful
petitions
,
and
direct
all
the
intentions
of
our
minds
,
without
framing
any
similitude
;
and
worship
him
who
is
,
and
was
,
the
Maker
of
all
things
,
sustains
the
Creation
by
his
Almighty
power
,
and
influences
the
whole
by
his
daily
providence
.
Who
(
as
I
believe
)
cannot
be
drawn
otherwise
by
the
most
accurate
judgment
,
the
most
towering
phancy
,
or
sublimest
and
most
retired
contemplation
,
because
he
is
invisible
.
To
this
universal
Being
,
who
is
the
cause
and
parent
of
all
others
,
if
we
thus
direct
suitable
petitions
,
we
shall
worship
God
in
spirit
and
in
truth
,
and
the
Father
seeketh
such
to
worship
him
.
(
John
4.
23.
)
And
thus
I
have
done
with
the
first
part
of
the
manner
of
our
address
,
in
relation
to
the
intention
of
our
minds
.
I
proceed
now
to
the
second
particular
,
to
make
inquiry
into
that
manner
in
which
we
ought
to
pray
with
reference
to
the
gesture
of
our
bodies
.
Now
this
,
in
general
,
ought
to
be
such
as
is
most
expressive
of
our
humility
,
reverence
,
profound
devotion
,
and
dependence
on
God
;
and
therefore
such
as
is
used
to
these
ends
and
purposes
in
the
Regions
and
Countries
in
which
we
live
.
For
prayer
testifying
our
religion
to
others
,
and
by
our
outward
example
(
for
they
cannot
know
our
inward
thoughts
)
drawing
them
into
the
same
acts
of
devotion
with
our selves
,
as
well
as
,
according
to
the
expectation
of
our
Maker
,
to
raise
and
signifie
our
own
dispositions
and
affections
to
him
;
since
,
therefore
,
other
men
can
no
way
be
made
sensible
of
the
intentions
of
our
minds
,
but
by
those
representations
which
they
receive
from
the
external
acts
and
gestures
of
our
bodies
,
we
ought
to
use
such
in
prayer
as
may
best
signifie
those
to
them
;
which
can
be
no
other
than
those
by
which
we
represent
both
our
humility
and
affection
to
those
persons
with
whom
we
converse
.
'T
is
true
,
indeed
,
I
cannot
say
that
the
sacred
Scriptures
have
commanded
any
one
gesture
in
prayer
,
so
strictly
as
to
exclude
all
others
.
For
in
these
things
,
an
absolute
necessity
,
at
any
time
,
becomes
a
reasonable
dispensation
.
A
man
may
be
enseebled
in
his
limbs
,
lay
stretch'd
upon
a
bed
of
languishing
,
be
moved
to
ejaculations
,
when
he
is
imployed
in
his
Trade
,
or
occupation
:
He
may
be
inclined
to
pray
when
he
is
walking
in
the
field
,
or
travelling
on
a
journey
,
and
may
often
be
lifting
his
thoughts
to
God
when
he
is
sitting
at
his
ordinary
meals
:
In
such
cases
,
and
others
like
them
,
he
is
not
obliged
to
alter
his
posture
;
but
God
will
accept
of
his
secret
whispers
,
or
more
outwardly
express'd
language
;
nay
,
the
humble
breathings
and
wishes
of
his
mind
,
with
,
or
without
,
the
words
of
his
mouth
.
And
further
yet
,
sometimes
,
even
in
publick
Assemblies
,
a
man
(
or
woman
)
may
be
in
a
Croud
,
or
his
Knees
so
benum'd
and
his
body
wearied
with
the
length
of
his
devotions
,
that
any
one
posture
may
be
so
uneasie
,
and
painful
too
,
as
to
blunt
the
sharpness
of
his
affections
,
and
hinder
the
most
acceptable
intention
of
his
mind
;
And
God
forbid
that
the
more
noble
part
of
our
devotions
should
be
slackned
or
interrupted
by
the
necessary
attendance
on
the
frailty
and
weakness
of
our
own
bodies
;
for
this
would
render
them
not
only
the
restraining
prisons
of
our
souls
,
but
their
Jaylors
too
:
And
certainly
he
to
whom
our
prayers
are
directed
,
being
gracious
and
merciful
,
will
not
injoyn
any
burden
upon
men
,
who
are
humble
and
devout
,
which
neither
they
nor
their
Forefathers
were
able
to
bear
.
I
cannot
,
therefore
,
sufficiently
admire
the
piety
and
prudence
of
our
own
Church
,
whose
Service
is
so
admirably
contrived
that
the
frequent
intermixtures
of
praises
and
thanksgivings
,
readings
,
and
confessions
of
our
faith
,
with
our
prayers
and
the
confessions
of
our
sins
;
give
frequent
relief
to
the
aged
,
or
wearied
,
bodies
of
men
,
by
injoyning
suitable
,
though
uniform
,
postures
,
that
by
their
variation
become
easie
and
delightsome
,
and
advance
the
fervour
,
and
affections
of
the
mind
.
But
that
I
may
not
deviate
from
this
duty
of
Prayer
:
We
find
goodmen
,
in
Sacred
Writ
,
sometimes
worshipping
by
prostration
on
the
ground
,
sometimes
adoring
by
bowing
their
heads
,
and
,
without
doubt
,
kissing
their
hands
,
as
the
act
of
adoring
properly
signifies
;
sometimes
standing
upon
their
feet
,
and
sometimes
kneeling
upon
their
knees
:
But
in
the
New
Testament
the
latter
is
more
frequent
,
though
prostration
is
a
posture
more
lowly
than
this
.
When
Saint
Stephen
had
the
honour
to
become
the
first
Martyr
to
the
Faith
of
Jesus
,
next
to
himself
,
and
like
his
Master
,
signaliz'd
his
charity
,
in
praying
for
his
enemies
,
the
Text
tells
us
,
that
he
kneeled
down
and
prayed
;
crying
out
,
with
a
loud
voice
,
Lord
,
lay
not
this
sin
to
their
charge
.
(
Act.
7.60
.
)
When
Saint
Paul
prayed
amongst
the
Bishops
at
Miletus
,
he
kneeled
down
and
prayed
with
them
all
.
(
Acts
20.36
.
)
When
Saint
Peter
sealed
the
truth
of
Christianity
by
that
eminent
miracle
of
raising
Dorcas
from
the
dead
,
we
are
given
to
understand
that
he
kneeled
down
and
prayed
.
(
Act.
9.40
.
)
And
the
blessed
and
holy
Jesus
himself
,
who
was
more
worthy
than
all
mankind
,
because
he
was
accepted
as
a
just
and
proportionable
sacrifice
for
them
,
and
redeemed
those
who
were
prisoners
to
Death
and
Hell
;
yet
that
he
might
testifie
the
great
humility
and
submission
of
his
mind
,
did
not
only
fall
down
upon
his
knees
,
but
prostrated
himself
with
his
face
to
the
ground
,
when
,
with
a
reserved
submission
to
his
Fathers
will
,
he
prayed
,
saying
;
O
Father
!
if
it
be
possible
,
let
this
cup
pass
from
me
.
(
Matth.
26.39
.
)
When
Saint
Paul
prayed
for
the
Ephesians
that
they
might
not
faint
in
the
midst
of
their
tribulations
,
he
bowed
his
knees
to
the
father
of
our
Lord
Jesus
Christ
.
(
Eph.
3
14.
)
And
when
,
in
his
voyage
towards
Jerusalem
,
he
landed
at
Tyre
,
at
his
departure
from
thence
,
himself
,
with
the
disciples
,
their
wives
,
〈◊〉
●hildren
,
kneeled
down
and
pray●●
〈◊〉
though
they
were
upon
the
shore
.
(
●●ct
.
21.5
.
)
And
,
certainly
,
we
cannot
possibly
offend
whilst
we
imitate
such
holy
,
and
primitive
,
examples
.
'T
is
true
indeed
it
was
a
custom
amongst
the
Jews
,
especially
towards
the
period
of
their
Oeconomy
,
to
pray
standing
in
the
Synagogues
;
and
therefore
we
read
that
the
Pharisees
,
like
some
among
our selves
,
loved
to
pray
standing
in
their
Synagogues
,
as
well
as
in
the
corners
of
the
streets
.
(
Math.
6.5
.
)
But
because
these
did
it
,
that
by
the
elevation
of
their
bodies
they
might
be
seen
of
men
,
you
may
not
,
perhaps
,
think
it
fitting
to
take
such
for
an
example
.
But
,
howsoever
,
it
is
no
less
,
but
more
certain
that
the
primitive
Christians
did
,
sometimes
,
pray
standing
on
their
feet
,
as
well
as
kneeling
upon
their
knees
;
For
,
besides
the
posture
in
their
devotions
on
the
Lords
day
,
it
is
notoriously
known
that
they
did
not
kneel
in
their
publick
worship
from
Easter
to
Whitsuntide
.
But
then
they
gave
these
two
reasons
in
excuse
of
their
posture
(
1.
)
That
they
might
by
some
outward
gesture
,
and
significant
ceremony
,
express
their
joy
for
the
resurrection
of
our
Saviour
.
(
2.
)
That
it
was
in
token
also
of
their
confident
expectation
of
the
descent
of
the
Holy
Ghost
.
Both
these
things
were
lawful
and
proper
whilst
Christianity
was
contemned
by
the
Rulers
of
the
world
,
and
such
great
temptations
were
given
to
the
proselytes
,
to
this
religion
to
apostatize
.
That
I
may
draw
,
then
,
towards
the
conclusion
of
this
particular
;
since
the
gestures
of
the
body
have
been
differently
used
in
prayer
unto
God
,
suitable
to
the
various
wayes
of
signifying
respect
in
divers
Countries
,
and
the
constitutions
of
those
Churches
to
whose
customs
men
subjected
themselves
,
and
since
all
such
things
are
still
to
be
used
in
subordination
to
a
greater
,
and
more
lofty
,
end
,
the
raising
and
testifying
the
affections
and
faith
of
mens
minds
,
I
shall
leave
you
to
practise
Saint
Austins
rules
;
That
in
private
prayer
,
ye
so
frame
the
gestures
of
your
bodies
as
may
best
conduce
to
the
elevation
of
your
minds
,
and
the
continuance
of
great
devotion
in
your
prayers
:
But
in
publick
that
ye
conform
to
the
commands
and
practice
of
that
Christian
Church
,
which
imposes
nothing
sinful
as
a
condition
of
her
communion
,
within
whose
pale
you
are
inclosed
,
that
ye
may
not
become
factious
,
and
schismatical
,
divide
from
substantials
for
a
ceremony
,
nor
rend
the
Church
and
make
a
separation
for
what
is
really
,
in
it self
,
indifferent
.
Humility
and
reverence
do
certainly
become
such
as
address
themselves
to
God
,
and
he
that
has
lived
here
among
us
,
that
upon
the
view
of
our
usual
approaches
to
our
superiours
,
and
the
custom
of
the
nation
in
their
addresses
to
one
another
,
can
find
another
gesture
more
aptly
and
decently
expressing
these
things
,
than
bowing
the
body
,
uncovering
the
head
,
and
bending
the
knee
,
may
(
if
our
superiors
please
who
have
authority
to
order
indifferent
matters
)
use
it
,
and
recommend
it
to
others
;
Nay
,
obtain
a
Law
to
force
it
upon
all
.
Yet
this
will
be
but
little
to
their
profit
;
since
I
know
none
that
,
upon
such
slender
terms
,
will
relinquish
their
own
right
to
make
way
for
others
to
enter
their
possessions
;
because
they
will
not
make
religion
to
consist
in
the
use
or
forbearance
of
things
that
are
indifferent
in
themselves
.
But
,
howsoever
,
till
this
time
of
tryal
comes
,
we
were
,
(
in
my
judgment
)
better
fulfill
what
God
once
confirmed
by
an
Oath
;
That
unto
him
every
knee
should
bow
,
and
every
tongue
should
swear
by
his
name
.
(
Isai.
45.23
.
)
Which
Saint
Paul
thought
good
to
express
the
subjection
of
mankind
to
the
supream
Being
by
,
in
the
New
Testament
.
As
I
live
(
saith
the
Lord
)
every
knee
shall
bow
to
me
,
and
every
tongue
shall
confess
to
God
.
(
Rom.
14.11
.
)
And
,
truly
,
when
any
good
Christians
pretend
to
express
their
real
and
devout
subjection
to
God
,
't
is
not
so
well
to
forsake
the
ceremony
which
God
himself
,
the
command
of
the
Church
,
and
the
reason
of
men
using
the
ceremonies
of
this
Nation
,
especially
when
it
is
conjoyned
with
custom
,
may
render
not
only
lawful
,
but
expedient
.
But
yet
I
must
proceed
farther
;
That
,
with
the
former
circumstances
supposed
,
kneeling
at
prayers
will
become
a
duty
,
where
the
formentioned
impediments
do
not
plead
for
a
necessary
,
and
unavoidable
dispensation
.
'T
is
true
,
indeed
,
that
bodily
exercise
profiteth
little
,
(
yet
something
it
does
)
if
not
conjoyned
with
the
devotion
of
the
mind
,
and
does
not
tend
to
the
improvement
of
the
soul
,
in
the
habits
of
vertue
and
true
religion
;
But
when
this
accomplishes
the
ends
to
which
it
is
most
rationally
designed
,
it
then
becomes
such
a
sacrifice
with
which
God
is
well
pleased
.
I
beseech
you
therefore
brethren
,
(
as
St.
Paul
exhorts
)
by
the
mercies
of
God
,
that
ye
present
your
bodies
a
living
sacrifice
,
holy
,
and
acceptable
unto
God
,
which
is
your
reasonable
,
divine
service
.
(
Rom.
12.
1.
)
Nay
we
do
not
worship
with
the
whole
man
,
when
we
neglect
Gods
service
with
a
part
.
Moreover
,
it
seems
not
to
be
a
reasonable
service
,
when
the
actions
of
the
body
do
not
accompany
the
affections
of
the
mind
,
when
both
are
joyn'd
together
in
this
world
:
We
think
it
to
be
rational
to
express
the
petitions
conceived
in
our
hearts
by
the
language
of
our
tongues
:
Why
should
we
not
then
signifie
our
humility
,
that
must
accompany
such
prayers
as
God
accepts
,
by
those
gestures
that
represent
and
express
it
?
'T
is
exceeding
natural
to
mankind
to
make
shew
of
their
inward
affection
,
by
external
signs
,
and
the
kindest
demonstrations
that
the
actions
of
their
bodies
are
able
to
represent
;
and
we
put
a
force
and
restraint
upon
our selves
,
when
our
hearts
are
full
of
fervour
and
devotion
,
and
,
yet
,
we
will
not
manifest
it
by
our
actions
and
deportments
.
But
certainly
,
he
who
has
created
the
bodies
of
men
as
well
as
their
souls
,
has
an
equal
right
to
the
service
of
both
;
and
he
that
made
the
whole
man
will
not
be
satisfied
with
a
partial
sacrifice
:
we
must
worship
therefore
,
and
fall
down
,
and
kneel
before
the
Lord
our
Maker
.
Our
redemption
,
also
,
no
less
calls
for
the
homage
of
our
bodies
than
it
does
for
the
reverence
and
devotion
of
our
souls
.
The
Apostle
sayes
,
Ye
are
bought
with
a
price
;
therefore
glorifie
God
in
your
bodies
and
your
spirits
,
which
are
Gods
.
(
1.
Cor.
6.20
.
)
Nay
,
if
we
expect
the
final
glorification
of
both
,
't
is
but
equal
that
they
should
both
conspire
in
all
the
demonstrations
of
vertue
and
religion
,
where
both
may
contribute
their
several
parts
;
That
,
so
,
since
their
interest
is
united
,
they
may
,
in
conjunction
,
work
out
their
salvation
with
fear
and
trembling
.
Lastly
,
The
humble
and
decent
postures
of
our
bodies
,
when
we
address
our selves
to
God
,
do
not
only
demonstrate
the
internal
devotion
and
reverence
of
our
minds
;
but
,
(
according
to
the
observation
of
all
,
excepting
such
as
are
unwilling
to
make
the
experiment
)
they
excite
,
and
continue
our
internal
affections
,
recall
our
wandrings
,
and
put
us
in
remembrance
of
what
we
are
about
,
if
we
find
(
after
an
excursion
of
our
thoughts
)
that
we
are
yet
in
the
posture
of
prayer
;
when
otherwise
,
we
might
by
the
inadvertency
,
or
diversion
of
our
souls
,
or
an
unusual
heaviness
,
and
oppression
,
in
our
bodies
,
forget
the
duty
which
we
are
conversant
about
.
But
especially
,
in
our
publick
devotions
,
the
devout
gestures
of
others
about
us
,
mind
us
of
what
we
should
do
our selves
;
and
we
cannot
remain
cold
and
stupid
,
when
we
see
others
express
the
affection
and
ardour
of
their
minds
,
by
those
actions
in
which
we
commonly
represent
them
,
when
by
the
gestures
of
their
bodies
they
seem
to
pour
out
their
very
souls
in
prayer
.
How
do
we
see
the
eyes
of
men
sparkle
with
zeal
,
when
void
of
all
passion
or
Hypocrifie
?
How
does
humility
,
and
some
mens
low
conceits
of
themselves
cause
their
bodies
to
stoop
,
and
their
knees
to
bend
?
How
does
faith
and
hope
,
again
,
lift
up
the
most
feeble
hands
,
at
once
to
beg
,
and
receive
,
Gods
favours
?
And
such
devout
actions
(
if
they
are
not
hypocritical
)
will
raise
and
evidence
our
own
affections
;
however
,
must
certainly
inflame
others
.
To
conclude
this
particular
,
then
;
I
cannot
but
speak
of
the
external
gestures
of
our
bodies
,
and
the
inward
intention
and
fervour
of
our
minds
,
what
the
Poets
said
of
Castor
and
Pollux
;
That
when
they
are
only
single
they
portend
mischief
,
and
are
the
fore-runners
of
a
Storm
;
But
when
they
appear
both
together
,
they
presage
a
fortunate
passage
to
the
Church
,
declaring
piety
in
whom
they
shine
,
and
a
solid
,
and
well
grounded
devotion
.
And
thus
I
have
done
with
the
second
particular
referring
to
the
manner
of
our
prayer
,
which
relates
to
the
deportment
and
gesture
of
our
bodies
.
The
third
and
last
enquiry
about
the
manner
of
our
prayers
,
is
to
make
a
search
into
our
words
and
expressions
,
and
to
determine
what
is
fitting
to
be
done
in
this
matter
,
when
we
speak
to
so
great
and
glorious
a
God
;
especially
in
our
joynt
and
common
petitions
.
There
are
not
more
frequent
extravagancies
among
men
exposed
to
the
cognisance
of
others
,
than
what
usually
proceed
from
the
slipps
,
or
designed
actions
,
of
our
tongues
.
These
are
so
nimble
when
the
body
becomes
heated
and
chafed
,
as
if
all
our
spirits
flew
thither
,
that
't
is
difficult
for
some
warm
constitutions
to
afford
them
any
rest
at
all
;
they
are
so
talkative
when
we
are
awak'd
,
that
they
are
tatling
too
whilst
we
are
asleep
.
Therefore
the
skilful
and
prudent
Government
of
the
tongue
is
the
most
difficult
task
of
the
Empire
within
our selves
,
and
needs
the
prescription
of
a
multitude
of
Laws
,
and
a
great
and
wary
caution
to
be
given
us
,
that
we
may
be
very
vigilant
to
stop
the
sallies
of
it
,
that
our
words
may
be
guided
with
discretion
.
The
tongue
(
saies
St.
James
)
is
a
little
member
,
but
boasteth
great
things
;
and
he
compares
it
to
fire
,
a
spark
of
which
often
turns
Cities
into
ashes
:
such
is
this
among
our
members
,
that
it
defileth
the
whole
body
,
and
setteth
on
fire
the
course
of
nature
,
when
it self
is
kindled
by
the
flames
of
Hell
.
And
therefore
if
any
man
offend
not
in
word
(
saies
the
Apostle
)
the
same
is
a
perfect
man
,
and
able
to
bridle
the
whole
body
.
(
James
3.2
,
5
,
6.
)
Now
as
this
is
so
peccant
in
our
conversation
with
men
,
so
is
it
apt
to
err
in
our
converses
with
God
,
when
it
assumes
too
much
familiarity
with
him
,
becoming
pert
and
rude
,
in
our
prayers
and
devotions
.
As
some
men
,
whom
a
Prince
honours
with
his
daily
converses
,
are
so
sensibly
blown
up
with
the
reception
of
his
breath
,
that
their
former
Acquaintance
must
not
know
them
;
so
,
oftentimes
,
they
become
saucy
to
him
that
has
advanced
them
,
and
blow
his
breath
back
upon
himself
,
when
they
have
first
poysoned
it
in
their
own
bodies
.
And
thus
is
it
with
many
men
in
reference
to
the
great
God
that
made
them
,
uttering
such
language
in
their
addresses
to
him
as
would
cause
men
to
scorn
,
and
reject
,
their
petitions
;
and
all
for
want
of
due
consideration
,
and
impressing
themselves
with
a
just
aw
from
the
distance
,
and
disproportion
betwixt
their
Maker
and
themselves
.
'T
is
true
,
indeed
,
we
are
exhorted
to
come
with
an
humble
boldness
to
the
Throne
of
grace
,
since
we
have
an
acceptable
person
to
intercede
for
us
.
(
Heb.
4.16
.
)
But
who
can
think
that
such
a
Text
gives
incouragement
to
dust
and
ashes
,
to
fly
against
the
face
of
their
great
Creator
,
and
advance
their
priviledge
into
a
confident
rudeness
?
Rather
,
surely
,
the
same
Apostles
sober
advice
must
give
a
check
to
extravagant
presumptions
,
and
cause
us
to
serve
God
in
an
acceptable
manner
,
with
profound
reverence
,
and
a
godly
fear
,
because
he
is
a
consuming
fire
.
(
Heb.
12.28
,
29.
)
To
manage
,
therefore
,
our
prayers
unto
God
,
in
such
language
as
may
be
suitable
to
our
Maker
and
our selves
;
we
may
take
,
if
we
are
willing
,
these
following
directions
:
(
1.
)
That
our
words
must
be
plain
and
intelligible
.
(
2.
)
They
ought
to
be
grave
and
serious
.
(
3.
)
They
must
be
expressive
and
full
.
(
4.
)
They
ought
to
be
as
brief
and
short
as
may
consist
with
perspicuity
.
And
therefore
,
(
Lastly
)
they
must
be
premeditated
and
fix'd
.
First
,
our
words
and
expressions
in
our
solemn
prayers
must
be
plain
and
intelligible
;
Because
it
is
impossible
that
a
man
should
mind
,
however
be
affected
with
,
that
,
which
he
does
not
understand
;
or
if
he
is
,
't
is
without
reason
,
and
he
does
not
act
like
a
man
.
We
have
,
indeed
,
too
melancholy
and
woful
experience
of
some
,
that
,
being
taken
with
musical
stroaks
,
and
any
thing
which
makes
curious
and
grateful
percussions
upon
their
ears
,
are
extreamly
delighted
with
such
sounds
of
words
as
are
void
of
sense
:
But
't
is
a
great
mistake
if
we
think
that
the
gratification
of
our
senses
becomes
a
reasonable
service
unto
God
.
Prayer
requires
that
our
apprehensions
and
wishes
keep
a
parallel
with
our
words
,
in
which
we
utter
our
wants
and
necessities
:
we
may
,
otherwise
,
beg
a
Serpent
,
when
we
intend
a
Fish
,
and
ask
for
a
stone
instead
of
bread
.
If
,
in
publick
,
we
understand
not
the
language
of
him
that
offers
service
in
our
behalf
,
he
may
curse
us
in
the
name
of
the
Devil
,
when
we
think
he
blesses
us
in
the
name
of
God
.
It
cannot
,
at
the
bare
mention
of
it
,
but
appear
,
to
be
a
strange
and
ridiculous
service
,
when
we
offer
to
God
we
know
not
what
.
And
if
we
could
trust
any
man
,
with
his
bundle
of
infirmities
,
in
a
business
of
so
great
importance
as
our
prayers
so
as
to
leave
him
either
to
his
quick
,
or
dull
,
invention
,
as
his
body
or
his
mind
is
either
vigorous
or
disturbed
,
so
that
we
might
with
any
tolerable
knowledge
,
or
due
consideration
,
say
Amen
to
what
is
uttered
;
or
composed
for
us
,
by
some
men
,
to
be
delivered
by
our selves
;
yet
,
sure
I
am
,
we
can
never
proportion
our
affections
,
or
the
intention
of
out
minds
,
suitable
to
those
expressions
which
we
do
not
understand
.
Prayer
,
especially
what
is
publick
,
should
be
a
plain
thing
,
and
worded
so
as
to
be
understood
by
all
that
have
been
duly
educated
in
the
Christian
religion
;
and
therefore
it
must
be
stripped
of
all
the
gaudy
luxuriances
of
an
Orator
,
not
welted
with
Metaphors
,
nor
darkned
by
any
figurative
allusions
;
but
it
ought
to
be
as
naked
as
truth
,
as
clear
as
the
light
,
and
as
plain
and
open
as
innocence
it self
.
This
must
not
be
spoken
,
like
the
answers
of
the
Oracles
,
in
words
that
may
beguile
and
deceive
the
simple
;
but
it
ought
to
be
as
plain
as
the
questions
of
the
inquirers
were
:
otherwise
let
the
language
be
what
it
will
,
't
is
but
like
a
prayer
in
an
unknown
tongue
,
amusing
only
,
but
not
edifying
,
the
Church
;
nor
can
any
person
,
who
does
not
apprehend
it
,
rationally
pronounce
Amen
to
it
;
because
he
sets
his
seal
to
a
blank
,
which
men
will
not
do
in
other
cases
;
nay
,
for
all
that
he
knows
,
to
that
which
binds
him
to
his
own
ruin
:
And
such
prayers
S.
Paul
both
redargues
and
condemns
(
1
Cor.
14.
)
Secondly
,
our
words
in
prayer
must
be
grave
and
serious
,
not
intermixed
with
the
levities
of
a
Stage
,
as
if
our
words
and
actions
were
to
be
theatrical
in
prayer
,
and
a
man
were
to
make
a
raree
shew
in
religion
;
we
must
not
turn
our
devotions
into
a
canting
burlesque
,
nor
cause
the
weighty
conceptions
of
our
souls
to
be
breathed
forth
in
air
and
fancy
,
as
if
we
were
courting
a
Mistress
,
or
a
common
Hall
:
But
our
prayers
must
be
wise
and
grave
,
the
business
of
thought
,
and
careful
premeditation
,
and
our
words
must
be
suited
to
the
weight
and
grandeur
of
the
matter
of
our
petitions
.
What
a
strange
thing
is
it
to
hear
a
,
man
beg
by
a
Romance
,
and
to
adorn
his
rags
with
joques
or
flowers
?
This
better
proclaims
his
madness
,
than
his
wants
.
What
an
odd
thing
is
it
when
a
person
comes
to
beg
an
alms
,
and
yet
rants
a●
and
tears
his
benefactor
,
who
should
be
stow
it
?
This
may
be
expected
at
Bethlem
only
,
but
not
in
a
Church
.
Certainly
,
therefore
it
must
startle
and
amaze
us
to
see
and
hear
bold
men
thu●
acting
towards
God
Almighty
himsel●
To
find
persons
raving
in
their
prayer●
as
if
they
would
hector
the
gre●●
Maker
of
heaven
and
earth
,
and
sca●●
him
into
a
compliance
with
their
d●sires
,
by
a
loud
noise
,
bold
words
,
〈◊〉
too
confident
importunities
;
woul●
make
a
rational
and
wise
man
wo●der
,
where
they
had
learned
the
Trade
.
Or
to
hear
a
man
ridiculou●ly
groaning
and
yelping
out
his
prayers
in
tones
unbecoming
solemnity
making
grimaces
and
wry
faces
as
he
had
the
gripes
in
his
belly
;
〈◊〉
would
think
he
walked
the
fields
o●ten
,
and
had
taken
notes
from
the
very
Cripples
;
Nay
,
to
a
stranger
that
had
seen
and
heard
both
,
it
would
admit
of
some
consideration
,
to
guess
which
was
the
inventor
of
the
faculty
,
and
he
would
conclude
both
to
be
artificial
,
but
neither
to
be
fitting
in
the
publick
service
of
God
Almighty
.
Nay
,
though
we
pray
upon
the
foundations
of
promises
,
and
Jesus
Christ
has
died
for
us
;
yet
to
urge
Gods
gracious
and
free
promises
in
such
daring
and
strange
language
as
if
it
had
not
been
his
kindness
to
make
them
,
or
our
obedience
were
so
compleat
that
he
could
not
suspend
the
favours
that
we
petition
for
,
destroys
that
free
grace
which
at
other
times
we
magnifie
,
and
extol
,
in
such
a
manner
,
as
to
leave
our selves
little
or
no
duty
to
perform
.
As
if
God
must
presently
be
unjust
to
us
if
he
does
not
,
when
we
please
,
answer
our
petitions
,
and
give
us
our
reward
.
Strange
!
that
men
,
in
their
addresses
unto
God
,
should
no
better
consider
their
distance
and
dependance
;
but
assume
to
themselves
such
familiarity
with
their
Maker
,
as
if
they
were
either
his
equals
or
superiors
,
thus
robbing
him
of
his
glory
that
they
may
the
better
cloath
themselves
with
shame
.
But
shall
the
potsherd
fly
at
the
Potters
head
,
or
dust
and
ashes
endeavour
to
cloud
and
obscure
heaven
?
shall
we
do
thus
,
who
are
formed
out
of
the
clay
,
whom
one
word
from
him
to
whom
we
thus
rudely
address
,
can
sentence
to
an
everlasting
silence
,
and
make
the
shades
below
our
habitations
?
Nay
,
shall
he
,
that
can
cast
our
bodies
into
a
grave
,
and
our
souls
into
most
horrid
darkness
,
in
the
twinkling
of
an
eye
,
and
both
,
at
last
,
into
everlasting
burnings
;
who
has
the
disposal
of
all
the
blessings
and
miseries
of
this
life
,
and
the
eternal
rewards
and
punishments
of
the
next
;
shall
he
be
addressed
to
,
in
such
a
manner
as
if
we
were
his
familiar
acquaintance
?
Certainly
the
most
high
and
lofty
one
,
the
great
God
of
heaven
and
earth
,
is
not
so
small
and
inconsiderable
a
thing
as
some
mens
prayers
seem
to
make
him
.
Let
us
hear
himself
arguing
with
such
rude
and
careless
men
:
(
Mal.
1.6
.
)
A
son
(
sayes
he
)
honoureth
his
Father
,
and
a
servant
his
Master
;
If
I
be
,
then
,
a
Father
,
where
is
mine
honour
?
And
if
I
be
a
Master
,
where
is
my
fear
?
saith
the
Lord
of
Hosts
unto
you
,
O
Priests
!
That
despise
my
name
,
and
yet
say
,
wherein
have
we
despised
it
?
The
Psalmist
gives
excelent
advice
in
such
a
case
as
this
:
Serve
the
Lord
with
fear
;
nay
,
our
very
rejoycing
must
be
with
reverence
.
(
Psal.
2.11
.
)
And
if
the
great
Kings
and
Judges
of
the
earth
,
to
whom
David
there
speaks
,
must
thus
perform
their
duty
and
service
to
him
who
is
higher
than
the
highest
;
much
more
ought
those
who
are
of
a
meaner
allay
to
be
admonished
not
to
be
malepert
with
their
Maker
,
lest
instead
of
favour
they
receive
vengeance
,
and
he
gives
no
other
answer
to
their
prayers
,
but
a
speech
of
Hailstones
and
coals
of
fire
.
Let
men
therefore
use
such
expressions
in
their
addresses
to
God
as
may
evidence
some
dread
and
awe
upon
their
minds
,
and
declare
such
humility
and
reverence
as
become
those
that
draw
nigh
to
God
.
Saint
Paul
justified
himself
to
the
Ephesian
Bishops
,
by
his
deportment
among
them
at
all
seasons
;
but
more
especially
in
that
he
had
served
the
Lord
with
all
humility
of
mind
:
which
they
could
no
otherways
discern
,
but
by
the
outward
agreement
of
his
words
and
actions
,
(
Act.
20.19
.
)
And
since
our
words
,
in
prayer
,
are
only
to
express
our
inward
sentiments
,
the
thoughts
and
desires
of
our
souls
,
't
is
as
requisite
,
that
they
should
be
grave
and
serious
,
as
they
ought
to
be
modest
and
humble
;
and
as
necessary
too
as
that
our
minds
should
be
qualified
and
adorned
with
such
vertues
when
we
come
to
speak
,
or
present
our selves
,
before
the
great
Majesty
of
the
whole
world
.
Nay
,
one
is
so
natural
a
sign
of
the
other
,
that
when
gravity
and
humility
are
planted
in
the
soul
,
they
will
sprout
forth
,
and
spread
their
branches
in
the
words
of
mens
mouths
,
and
deportment
of
their
bodies
:
so
that
where
these
last
things
are
wanting
,
we
have
just
cause
to
suspect
,
nay
,
conclude
,
the
profession
,
or
affirmation
,
that
men
have
the
other
to
be
nothing
else
but
a
sham
and
a
pretence
.
Thirdly
,
Our
words
in
prayer
must
be
expressive
and
full
:
because
,
otherwise
,
they
answer
not
the
end
,
for
which
they
are
uttered
.
For
,
since
all
our
expressions
in
prayer
,
are
not
only
to
raise
our
devotions
,
suitable
to
the
conceptions
of
our
minds
;
but
they
are
also
designed
to
signifie
the
wishes
and
desires
of
our
souls
,
't
is
reasonable
that
both
should
run
parallel
,
and
our
expressions
equal
our
wants
and
necessities
;
or
else
our
language
cannot
answer
the
design
of
uttering
words
in
prayer
.
I
cannot
deny
,
but
that
sometimes
the
inward
conceptions
of
men
in
private
,
may
be
too
big
for
their
mouths
to
express
;
and
there
a
sigh
,
or
a
groan
,
may
prevail
with
God
,
for
what
the
tongue
is
not
able
fully
to
utter
.
There
,
as
the
Reverend
Dr.
Owen
more
clearly
expresses
it
,
they
may
mourn
as
a
Dove
,
or
chatter
as
a
Crane
;
and
he
sayes
,
't
is
sufficient
in
that
condition
.
But
,
in
publick
prayers
,
when
one
becomes
the
Orator
for
the
rest
,
petitions
ought
to
be
framed
so
,
as
to
express
the
general
wants
of
those
that
are
present
,
as
Christians
united
into
one
body
,
being
members
in
particular
of
that
society
,
of
which
Christ
himself
is
the
head
;
that
all
may
be
concerned
in
such
common
requests
,
and
joyn
together
with
one
heart
,
and
with
one
soul
;
and
with
undivided
affections
,
say
Amen
at
the
close
and
period
.
But
yet
,
Fourthly
,
Our
words
in
prayer
must
be
as
few
,
and
our
petitions
as
brief
,
as
may
consist
with
plainness
and
perspicuity
.
Not
only
because
what
is
over
and
beyond
this
,
seems
redundant
,
and
to
no
purpose
,
and
therefore
unreasonable
:
nor
only
because
a
tedious
protraction
,
and
unnecessary
length
in
devotion
dulls
the
spirits
,
and
makes
our
affections
unactive
and
stupid
,
(
it
quenching
the
fervor
and
intention
of
our
minds
)
and
turns
much
of
our
prayer
,
all
whilst
we
remain
thus
indisposed
,
into
meer
babble
and
effusion
of
words
,
when
our
minds
cannot
accompany
our
expressions
,
or
the
language
of
another
uttered
in
our
behalf
.
But
,
as
we
have
no
example
of
a
tedious
and
long
prayer
in
the
Scriptures
;
so
have
we
prohibitions
and
arguments
against
it
.
Solomon
exhorting
to
external
signs
of
reverence
and
devotion
when
men
go
to
the
house
of
God
.
Be
not
rash
with
thy
mouth
(
sayes
he
)
and
let
not
thine
heart
be
hasty
to
utter
any
thing
before
God
;
for
God
is
in
heaven
,
and
thou
on
earth
,
therefore
let
thy
words
be
few
,
(
Ecclesiast.
5.1
,
2.
)
And
if
any
one
should
unreasonably
restrain
this
Text
only
to
the
subsequent
vow
;
yet
the
argument
urged
why
men
should
be
then
sparing
of
their
words
,
will
as
well
conclude
in
prayer
as
in
vows
,
in
both
which
things
we
speak
to
such
a
God
as
is
in
heaven
,
whilst
we
stand
at
a
distance
on
the
earth
.
Our
Saviours
advice
,
in
his
Sermon
on
the
Mount
,
is
,
when
thou
prayest
,
use
not
vain
repetitions
,
as
the
heathen
do
;
for
they
think
that
they
shall
be
heard
for
their
much
speaking
.
And
he
presently
gives
his
own
Disciples
the
form
of
a
full
and
most
expressive
prayer
,
(
Mat.
6
7.
)
Nay
,
if
we
will
be
inclined
by
his
own
example
,
(
which
any
would
think
that
Christians
ought
)
even
then
,
when
,
by
the
circumstances
he
was
in
,
an
enemy
to
his
religion
would
conclude
him
to
be
devout
,
being
fill'd
with
pain
and
fear
of
farther
tortures
that
attended
him
,
when
he
was
in
an
agony
so
great
,
that
his
sweat
was
as
it
were
large
glutinous
drops
of
blood
;
when
,
as
S.
Matthew
sayes
,
his
soul
was
sorrowful
,
even
unto
death
;
and
S.
Luke
tells
us
,
that
he
prayed
more
earnestly
.
Even
then
we
find
his
words
to
be
no
more
than
these
;
Father
,
if
thou
be
willing
,
remove
this
cup
from
me
;
nevertheless
,
not
my
will
but
thine
be
done
,
(
Luke
22.42
.
)
Nor
did
the
earnestness
of
his
strong
desire
,
force
his
thoughts
to
break
out
into
a
flood
of
expressions
,
but
allowing
himself
some
small
intervals
,
continuing
his
devotion
,
he
returned
to
his
prayer
,
repeating
again
the
same
words
;
(
Matth.
26.44
.
)
But
I
shall
speak
more
of
these
Texts
hereafter
.
To
proceed
therefore
,
to
shew
,
that
brevity
is
an
ornament
to
our
prayers
;
the
very
nature
and
usual
custom
of
petitions
,
will
bring
a
sufficient
convincing
testimony
to
all
those
,
who
have
not
very
odd
conceptions
of
the
object
to
whom
they
make
religious
addresses
.
These
,
by
the
reason
of
men
,
are
then
judged
to
be
best
drawn
,
when
they
include
brevity
and
fulness
of
matter
;
and
the
shorter
do
we
usually
frame
them
,
by
how
much
the
greater
the
person
is
,
to
whom
they
are
to
be
presented
:
And
the
reason
of
this
may
possibly
be
,
not
only
,
because
the
serious
affairs
of
great
men
,
that
are
in
publick
employments
,
will
not
permit
much
diversion
;
but
for
that
they
are
presumed
to
be
wise
and
discerning
,
able
to
understand
quicker
than
those
who
are
placed
in
a
more
vulgar
station
.
A
breviat
may
be
sufficient
to
inform
some
men
,
when
others
must
be
largely
instructed
from
point
to
point
;
and
must
have
things
variously
diversified
,
and
often
reiterated
,
before
they
will
suit
with
their
apprehensions
.
And
shall
we
think
,
the
Omniscient
God
,
who
knows
our
wants
before
we
petition
,
to
be
less
intelligent
,
or
compassionate
,
than
men
,
that
he
stands
in
need
of
so
many
words
,
and
variety
of
expressions
,
to
cause
him
to
understand
,
or
to
incline
him
to
grant
what
is
convenient
for
us
?
But
this
will
be
treated
of
in
a
larger
manner
in
the
Inferences
from
the
whole
discourse
.
And
therefore
this
head
shall
be
concluded
with
a
brief
answer
to
one
plea
which
may
be
made
for
a
long
continued
prayer
.
The
objection
is
,
that
our
Saviour
was
engaged
all
night
in
prayer
,
(
Luke
6.12
.
)
and
some
other
expressions
,
and
examples
too
,
we
have
in
the
Scriptures
,
that
may
import
and
signifie
some
length
in
prayer
.
But
,
if
we
consider
them
;
and
were
either
upon
extraordinary
occasions
,
or
so
circumstantiated
,
that
they
differed
exceedingly
from
our
present
state
,
and
cannot
be
a
pattern
unto
us
:
Or
else
when
Christ
or
his
Apostles
continued
long
in
prayer
,
by
giving
themselves
short
respits
,
and
allowing
some
intervals
between
,
they
returned
to
the
same
prayers
again
,
which
might
be
short
enough
for
all
the
objection
.
Yet
when
we
have
the
same
Spirit
,
and
measures
of
assistance
,
with
such
authority
and
revelations
as
the
had
,
and
fall
under
their
circumstances
,
(
which
can
never
be
)
;
their
extraordinary
practice
may
become
a
copy
for
our
imitation
.
In
the
mean
time
,
since
it
is
most
suitable
to
the
reason
of
prayer
,
with
reference
to
God
,
a
greeable
to
our
natural
and
unavoidable
infirmities
,
and
that
infinite
distance
betwixt
our
Maker
and
our selves
;
it
is
fitting
that
our
prayers
should
be
as
brief
and
short
as
may
consist
with
plainness
and
perspicuity
.
And
therefore
,
Lastly
,
Upon
the
view
of
all
this
,
it
is
convenient
,
and
,
for
the
most
part
,
necessary
too
,
that
both
the
matter
and
expressions
of
our
prayers
should
be
fixed
and
premeditated
.
For
if
our
words
in
prayer
ought
to
be
plain
and
intelligible
;
if
they
must
be
both
grave
and
▪
serious
;
if
they
ought
to
be
full
in
the
expression
of
our
wants
;
and
if
they
must
be
as
brief
and
short
,
as
may
consist
with
perspicuity
;
how
can
it
be
possible
,
that
the
quickest
men
,
subject
to
many
infirmities
in
their
bodies
,
that
must
and
will
,
many
times
,
cloud
their
minds
,
should
,
upon
a
sudden
,
without
a
previous
and
exact
consideration
,
word
their
own
,
and
the
common
desires
of
other
men
,
according
to
the
order
,
and
method
,
and
importance
of
things
,
unless
they
have
,
before
hand
,
invented
,
digested
,
and
reduced
both
their
matter
and
expressions
into
a
well
studied
and
set
form
of
prayer
:
He
that
adventures
to
pray
extempore
in
a
publick
audience
,
is
so
selfish
in
the
matter
of
his
petitions
,
and
oftentimes
so
ridiculous
in
the
expressions
,
that
it
is
impossible
all
should
be
able
to
say
Amen
to
several
things
petitioned
for
,
if
they
at
all
use
their
understandings
,
and
do
not
implicitly
joyn
upon
the
authority
of
the
gifted
person
.
But
you
will
find
more
of
this
,
in
a
place
of
this
Discourse
,
more
particularly
reserved
for
it
.
I
do
not
deny
,
but
matter
and
words
may
present
themselves
on
a
sudden
for
private
and
more
brief
ejaculations
,
or
intermix
themselves
in
our
single
devotions
,
beyond
the
form
which
we
may
generally
use
;
either
through
the
great
enlargement
of
our
minds
and
affections
,
or
upon
sudden
and
unexpected
necessities
,
or
by
recollecting
in
our
memories
something
that
was
either
before
omitted
,
or
our
form
does
not
directly
enough
,
or
in
particulars
express
.
But
in
publick
,
where
petitions
ought
to
be
so
general
,
that
all
present
may
say
Amen
,
and
by
this
signifie
their
assent
and
wishes
,
it
is
not
only
convenient
,
but
necessary
too
,
that
men
should
have
some
time
to
judge
,
and
be
acquainted
with
what
is
delivered
in
their
behalf
,
before
they
give
their
assent
to
it
;
otherwise
they
pray
not
with
judgement
and
understanding
,
which
ought
to
go
before
,
and
lead
their
affections
,
and
not
permit
the
passions
to
sally
forth
,
without
taking
notice
of
it
in
the
way
.
Now
I
cannot
see
,
how
this
can
possibly
be
done
,
without
a
form
,
which
those
that
joyn
in
may
be
acquainted
with
.
However
,
methink
,
to
us
Christians
,
there
are
several
arguments
to
be
taken
from
universal
pratice
in
former
ages
,
and
reasons
also
from
the
holy
Scriptures
,
which
are
sufficient
,
to
determine
us
in
this
affair
,
and
to
recommend
this
method
of
addressing
our selves
to
Almighty
God
.
First
,
The
antiquity
of
publick
forms
of
prayers
,
and
benedictions
,
wherein
also
prayer
is
included
,
is
so
evident
,
that
both
Jews
and
Christians
have
agreed
in
this
,
notwithstanding
the
introduction
of
the
one
religion
superseded
and
evacuated
the
other
.
Under
the
Law
,
we
find
the
prescription
of
a
form
by
God
himself
,
wherewith
the
Priests
were
to
bless
the
people
,
by
invocating
and
wishing
that
Gods
blessing
might
descend
upon
them
,
and
they
were
the
authoritative
instruments
,
in
this
method
,
to
convey
it
to
them
,
(
Numb.
6.
22
,
23
,
&c.
)
Nay
,
there
is
a
form
of
prayer
made
and
prescribed
by
the
same
God
for
those
to
rehearse
who
had
payed
their
tythe
,
every
third
year
;
as
any
one
may
see
both
the
form
,
and
the
command
to
use
it
,
(
Deut.
26.
from
v.
12.
onward
)
.
What
are
the
Books
of
the
Psalms
of
David
,
but
a
form
of
Confessions
,
Petitions
,
and
Thanksgivings
,
which
were
used
in
the
worship
of
God
in
the
Temple
,
delivered
to
the
Levites
,
in
the
several
Quires
,
according
to
the
Ordinance
of
the
King
of
Israel
?
When
they
sang
together
by
course
,
in
praising
and
giving
thanks
unto
the
Lord
,
because
he
is
good
,
for
his
mercy
endureth
for
ever
?
(
Ezra
3.10
,
11.
)
.
Nay
,
and
what
seems
to
me
matter
of
wonder
,
these
very
Psalms
translated
into
English
Metre
,
are
yet
sung
in
those
dissenting
Congregations
,
who
refuse
otherwise
to
pray
to
God
by
a
form
.
But
to
leave
the
form
prescribed
to
the
Jews
,
and
accordingly
practised
;
because
,
according
to
some
men
of
quick
invention
,
and
volubility
of
language
,
they
were
a
carnal
and
an
heavy
people
,
to
be
led
on
in
a
dull
and
formal
way
.
Yet
unless
the
opposers
of
forms
of
prayer
,
will
be
too
nimble
for
the
Apostles
themselves
,
and
account
them
dull
and
carnal
;
we
shall
find
forms
in
the
New
Testament
,
not
only
composed
,
but
injoyned
too
.
None
surely
can
be
unacquainted
,
that
our
Saviour
taught
his
Disciples
to
pray
;
and
gave
them
a
form
,
not
only
for
imitation
,
but
for
use
;
men
do
not
,
I
hope
,
so
learn
,
Christ
,
'T
is
true
,
S.
Matthew
delivers
the
command
,
After
this
manner
therefore
pay
ye
,
(
Mat.
6.9
.
)
:
yet
S.
Luke
,
recording
the
same
prayer
,
when
in
another
year
,
and
on
another
occasion
,
our
Saviour
delivered
it
,
gives
us
the
account
of
our
Lords
prescription
,
in
these
words
When
ye
pray
,
say
,
Our
Father
,
&c.
(
Luke
11.1
.
)
.
Yet
this
difference
can
only
infer
these
two
things
,
(
1.
)
That
,
in
all
our
composures
of
prayer
,
in
which
we
enlarge
the
words
of
our
petitions
,
suitable
to
the
enlargement
of
our
minds
,
we
should
have
regard
,
and
bear
some
proportion
to
this
pattern
which
Christ
himself
has
given
for
our
direction
;
And
(
2.
)
That
we
should
use
also
the
words
themselves
in
which
our
Saviour
has
taught
us
to
pray
;
supplying
the
imperfections
of
our
own
invention
,
by
the
fulness
of
that
prayer
,
which
he
has
prescribed
for
all
true
Christians
to
use
.
And
such
a
method
we
find
followed
by
the
Church
,
till
the
vanity
of
some
men
,
who
thought
themselves
wiser
(
and
they
may
be
accounted
more
fanciful
)
than
the
aged
,
designed
to
suit
their
expressions
and
tones
,
to
captivate
the
affections
and
passions
of
the
multitude
,
for
ends
at
first
best
known
to
themselves
;
but
since
,
with
a
vengeance
,
declared
to
others
.
Though
in
the
mean
time
they
offered
unto
God
fancy
for
devotion
,
and
,
out
of
their
pretended
wisdom
,
the
sacrifice
of
fools
:
And
I
pray
God
there
be
no
Knavery
in
it
,
that
was
also
intended
to
the
people
.
Secondly
,
I
argue
for
forms
of
prayer
to
be
used
in
publick
,
because
the
Minister
then
is
the
mouth
of
the
congregation
,
and
is
to
be
supposed
to
utter
all
by
their
consent
,
and
to
pray
in
their
names
,
testifying
their
unity
of
affection
,
by
their
consent
in
prayer
.
And
this
so
prevails
with
the
great
God
of
infinite
goodness
,
that
if
but
two
shall
agree
together
on
earth
,
as
touching
any
thing
that
they
shall
ask
,
it
shall
be
done
,
for
them
by
the
Father
which
is
in
heaven
.
(
Matth.
18.19
.
)
Unity
of
affection
and
consent
in
prayer
,
is
that
which
renders
our
publick
devotions
so
acceptable
to
God
.
This
gives
them
strength
and
vertue
,
causes
our
prayers
to
ascend
as
incense
,
and
the
lifting
up
of
our
hands
to
be
as
an
evening
sacrifice
.
Now
there
cannot
,
in
my
opinion
,
be
this
consent
,
and
unity
of
affection
in
prayer
,
but
where
there
is
an
uniformity
in
calling
upon
God
;
that
all
,
let
them
come
whence
they
will
into
any
publick
place
of
devotion
,
where
a
congregation
is
assembled
to
offer
their
joynt
prayers
to
God
,
(
if
they
are
in
communion
with
,
and
frequent
the
Churches
)
being
before
acquainted
with
the
service
and
prayers
which
all
there
make
to
God
,
they
may
unite
themselves
immediately
to
them
,
and
say
Amen
,
to
testifie
their
consent
;
And
if
any
thing
be
pass'd
over
before
they
come
,
being
morally
assured
from
the
continual
custom
and
use
there
,
especially
the
Minister
being
pre-engaged
,
both
by
an
oath
,
and
severe
penalties
attending
the
violation
,
to
use
no
other
form
of
worship
,
than
what
is
prescribed
in
the
common
Rubricks
and
prayers
of
the
Church
;
I
say
,
if
any
of
the
prayers
are
passed
over
,
by
uniting
in
,
the
rest
,
with
an
easie
recollection
of
what
has
been
already
uttered
,
a
man
being
acquainted
with
it
by
common
use
,
may
,
at
least
better
than
by
any
other
method
,
impossible
to
be
done
in
extemporary
effusions
,
joyn
himself
to
the
congregation
,
and
obtain
some
interest
in
the
whole
service
;
And
especially
if
,
under
these
circumstances
,
he
is
heartily
intent
in
the
prayer
of
S.
Chrysostom
,
and
some
others
in
the
conclusion
of
our
worship
;
and
yet
,
pray
with
some
good
understanding
;
though
it
cannot
be
so
well
as
if
he
had
consented
,
from
part
to
part
,
with
all
;
and
he
may
not
depart
without
a
blessing
,
if
it
were
not
a
wilfull
omission
,
and
neglect
,
but
only
a
mistake
of
time
,
and
a
misfortune
.
But
if
this
reasoning
will
not
prevail
;
yet
.
Thirdly
,
I
argue
the
lawfulness
and
expedience
of
forms
of
prayer
,
from
the
great
example
of
Christ
himself
.
(
And
certainly
Christians
ought
not
to
think
that
they
can
imitate
a
better
)
.
For
we
find
him
,
in
his
agony
in
the
Garden
,
when
his
soul
was
sorrowful
even
unto
death
,
and
multiplied
miseries
oppressed
and
tortured
him
,
to
use
only
this
short
prayer
;
O
my
Father
!
if
it
be
possible
,
let
this
Cup
pass
from
me
:
Nevertheless
,
not
as
I
will
,
but
as
thou
wilt
.
(
Matth.
26.39
.
)
And
when
,
upon
the
same
occasion
,
he
returned
again
to
his
devotion
,
we
read
that
he
used
the
same
prayer
;
and
the
Evangelist
has
very
little
altered
the
phrase
;
which
yet
our
Saviour
seemed
not
to
change
at
all
.
For
when
be
informs
us
that
he
prayed
the
third
time
,
he
tells
us
that
he
used
the
same
words
,
(
Matth.
26.44
.
)
However
,
if
this
instance
may
miscarry
,
as
I
see
no
reason
why
it
should
;
yet
't
is
plain
,
that
when
he
was
tortured
upon
the
Cross
,
and
in
the
height
of
his
passion
invocated
God
,
his
words
were
a
form
long
before
used
by
David
;
and
it
was
a
part
,
if
not
the
whole
of
the
22.
Psalm
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Fourthly
,
I
argue
for
let
forms
of
prayer
from
the
practice
of
S.
John
Baptist
and
his
Disciples
,
who
probably
borrowed
it
(
as
Mr
,
Mede
in
his
Diatribae
hints
)
from
a
custom
among
the
Doctors
of
Israel
,
to
deliver
some
certain
forms
of
prayer
,
to
their
Disciples
as
a
badge
and
symbol
of
their
discipleship
.
However
it
fares
with
this
notion
;
yet
,
't
is
evident
that
the
Baptist
himself
(
who
,
the
Scripture
sayes
,
was
more
than
a
Prophet
)
did
prescribe
some
form
of
prayer
for
his
followers
to
use
,
though
we
find
not
upon
record
,
what
it
was
;
yet
probably
it
might
be
a
prayer
near
the
sense
and
expressions
of
that
of
our
Lord
;
for
his
form
,
as
to
words
and
phrases
,
was
before
in
the
Jewish
forms
,
a
little
varied
;
and
therefore
Grotius
infers
that
the
Great
Lord
of
the
Christian
Church
was
very
far
from
all
affectation
of
any
novelty
,
which
was
not
necessary
.
But
,
to
let
these
things
pass
;
The
Scripture
it self
plainly
informs
us
that
John
the
Baptist
did
give
his
Disciples
a
form
,
by
which
he
taught
them
to
pray
.
For
when
our
Saviour
had
,
as
the
Text
declares
,
in
a
certain
place
ended
his
own
prayer
;
one
of
his
Disciples
petitioned
him
to
teach
them
to
pray
,
as
John
also
taught
his
Disciples
.
And
our
Saviour
presently
,
without
any
other
intervening
discourse
,
replies
in
answer
to
his
desire
,
When
ye
pray
,
say
Our
Father
which
art
in
Heaven
,
&c.
(
Luk.
11.1
,
2.
)
So
that
either
Christ's
is
not
a
form
,
although
it
is
commanded
to
be
used
,
which
no
man
of
sense
can
say
;
or
our
Saviour
eluded
the
request
of
his
Disciple
,
in
answering
only
a
part
of
it
,
but
not
the
whole
,
which
no
Christian
will
be
bold
to
affirm
;
or
if
he
did
at
that
time
teach
his
own
Disciples
to
pray
as
,
or
in
that
manner
,
as
John
also
taught
his
,
then
it
must
be
necessarily
infer'd
that
John
the
Baptist
prescribed
a
form
for
his
followers
to
pray
by
.
Fifthly
,
There
is
no
inconvenience
,
but
great
advantage
in
a
studied
,
and
set
,
form
of
prayer
;
when
extemporary
and
unpremeditated
devotions
,
uttered
in
present
and
sudden
language
,
can
neither
evade
the
one
,
nor
be
the
instrument
of
the
other
.
Studied
forms
of
prayer
may
be
considered
often
,
and
receive
the
censures
and
corrections
of
many
wise
and
learned
men
,
before
they
are
exposed
to
common
judgment
;
and
they
that
are
to
joyn
in
them
,
upon
view
of
them
before
hand
,
may
be
able
to
suit
their
affections
,
and
the
intentions
of
their
minds
,
both
to
the
matter
,
and
also
the
expressions
,
which
in
extemporary
prayers
they
cannot
do
,
but
must
on
a
sudden
be
bound
up
to
the
matter
,
words
,
and
expressions
of
another
;
that
I
may
not
say
,
to
the
broken
sense
,
extravagant
phrases
,
dark
Metaphors
,
frequent
interruptions
,
or
bodily
infirmities
distracting
,
often
,
another
man
;
or
to
the
effects
of
those
fears
or
inadvertencies
,
that
may
often
attend
a
man
bewildred
through
worldly
cares
,
or
disturbed
with
the
thoughts
and
troubles
of
his
mind
.
Forms
of
prayer
,
studied
and
reviewed
,
are
not
subject
to
such
impertinencies
,
tautologies
,
and
vain
repetitions
,
that
too
sudden
effusions
frequently
produce
,
when
there
is
a
defect
in
the
invention
of
matter
,
fluency
of
language
,
or
apt
words
to
express
the
petitions
men
are
willing
to
present
.
Nay
,
the
most
ignorant
and
illiterate
may
,
by
the
frequent
audience
of
publick
set
forms
of
prayer
,
and
quickning
their
memories
,
by
the
due
intention
,
and
affection
of
their
minds
,
when
these
are
devoutly
and
distinctly
pronounced
,
by
the
Minister
of
a
congregation
,
or
the
Master
of
a
Family
,
fix
and
remember
some
things
and
expression
,
for
their
more
private
and
single
use
,
and
at
last
be
able
to
express
their
supplications
to
God
for
the
private
relief
of
their
necessities
,
and
in
this
the
publick
language
of
the
Church
,
when
no
such
thing
can
possibly
be
accomplished
,
by
hearing
the
same
matter
variously
phrased
,
and
such
expressions
as
are
alter'd
and
diversified
in
respect
of
order
and
position
of
words
,
and
intermixed
with
new
fancies
and
obscurities
,
and
frequent
jumblings
and
interpositions
of
confessions
,
and
thanksgivings
,
and
words
that
,
declaring
the
excellencies
of
God
,
provoke
men
to
acts
of
adoration
or
raptures
in
the
midst
of
what
methodically
should
be
prayer
and
petitions
.
So
that
they
who
possess
the
room
of
the
unlearned
,
if
they
were
able
with
due
judgment
and
affection
to
keep
pace
with
him
who
,
in
this
way
,
can
invent
and
utter
prayer
,
with
neither
;
yet
they
can
no
more
carry
away
what
may
assist
them
in
their
private
retirements
,
than
the
gifted
man
is
able
afterwards
to
remember
and
repeat
his
own
prayer
.
For
,
in
these
sudden
and
upremeditated
effusions
of
men
in
their
prayers
unto
God
,
their
inventions
so
vary
the
phrases
,
and
transpose
the
matter
,
that
when
all
is
the
same
,
yet
,
they
are
so
differently
placed
between
antecedents
and
consequents
,
that
they
are
frequently
altered
,
till
they
become
obscure
;
and
are
so
clouded
either
with
Fogs
or
Dust
,
that
a
considering
man
of
parts
and
memory
is
not
able
to
find
either
out
,
when
they
are
buried
in
the
midst
of
rubbish
;
and
how
should
another
search
out
that
which
he
that
hid
it
cannot
find
?
Sixthly
,
If
forms
of
prayer
in
publick
devotions
are
either
inconvenient
,
or
unlawful
;
then
they
must
be
so
in
relation
to
the
persons
that
utter
them
,
or
else
to
those
who
are
concerned
in
joyning
with
,
and
consenting
to
them
:
(
1.
)
If
they
are
inconvenient
,
or
unlawful
to
the
Minister
only
;
why
should
the
people
trouble
themselves
,
or
any
man
startle
them
about
it
?
Unless
men
think
it
to
be
a
glory
to
them
to
disturb
the
minds
and
Religion
of
the
devout
;
raise
clouds
,
that
they
may
have
the
honour
to
dispel
them
;
bring
scruples
and
pains
into
mens
consciences
,
that
Casuistical
Divinity
may
come
the
more
into
fashion
,
and
they
,
like
Quacks
,
may
sit
gravely
in
their
Chairs
to
scry
waters
,
and
resolve
doubts
,
and
take
Fees
of
their
wandring
Patients
.
This
is
plain
forcing
of
a
Trade
,
and
making
men
sick
,
that
they
may
cure
the
disease
,
or
rather
live
by
the
continuance
of
it
.
For
why
should
the
people
perplex
their
minds
about
that
in
which
only
the
Minister
is
concerned
?
Let
every
man
bear
his
own
burden
;
and
in
this
case
,
relating
to
publick
worship
,
we
are
willing
,
and
chuse
,
to
bear
ours
.
For
the
Son
shall
not
bear
the
iniquity
of
the
Father
,
nor
the
Father
of
the
Son
:
The
righteousness
of
the
righteous
shall
be
upon
him
,
and
the
wickedness
of
the
wicked
shall
be
upon
him
,
(
Ezek.
18.20
.
)
.
Yet
certainly
he
who
has
duly
considered
that
intention
of
mind
,
which
is
to
accompany
the
matter
and
expressions
of
our
prayers
,
will
not
charge
a
Minister
with
a
fault
,
because
he
cannot
effect
that
which
is
impossible
,
to
mind
three
or
four
things
at
the
same
instant
;
inventing
matter
and
words
to
express
it
,
at
the
same
time
,
in
which
he
must
reflect
upon
what
he
has
invented
,
before
he
can
understand
it
himself
;
and
raise
his
affections
and
desires
in
proportion
to
what
he
utters
when
he
prayes
,
and
direct
his
intentions
to
the
great
God
,
to
whom
he
addresses
.
Or
else
those
that
are
so
much
for
these
extemporary
effusions
must
conclude
that
the
Minister
need
not
pray
himself
,
whilst
he
is
busie
in
inventing
matter
and
words
for
others
;
but
that
it
is
sufficient
that
he
teaches
others
to
be
devout
,
when
he
himself
has
no
devotion
at
all
;
and
that
his
business
in
the
congregation
is
to
make
prayers
for
others
,
not
for
himself
.
(
2.
)
If
a
form
of
prayer
be
either
inconvenient
or
unlawful
to
the
people
,
then
indeed
all
the
former
reasoning
is
ineffectual
,
and
more
will
be
so
,
which
is
yet
behind
;
But
then
whoever
asserts
this
,
as
none
but
a
mad
man
will
without
limitation
do
;
I
have
this
,
farther
,
in
this
place
to
urge
against
him
,
that
there
must
be
no
publick
prayer
at
all
.
For
all
prayer
is
either
uttered
in
words
that
are
premeditated
or
conceived
before
;
and
this
,
on
all
hands
will
be
yielded
to
be
a
form
.
Or
else
it
must
be
delivered
in
such
language
,
promoted
by
what
helps
soever
,
as
he
that
pronounces
it
did
not
think
of
before
he
is
call'd
to
utter
it
,
which
they
that
affect
it
,
call
either
praying
extempore
,
or
by
the
spirit
:
but
whatever
of
this
nature
is
uttered
by
a
Minister
,
in
a
publick
congregation
,
will
,
howsoever
,
be
a
set
form
to
the
people
.
For
both
matter
and
words
must
be
framed
and
fixed
by
the
Ministers
invention
,
and
pronounced
too
,
before
they
come
to
the
peoples
ears
;
they
must
understand
and
consider
them
before
they
can
rationally
consent
to
the
petitions
,
and
,
with
earnest
wishes
,
say
Amen
;
And
consequently
,
whatever
't
is
to
the
Minister
,
(
which
,
though
I
have
the
faculty
,
I
cannot
know
,
unless
I
were
an
Enthusiast
,
reason
and
antiquity
being
wholly
excluded
by
a
late
Writer
in
this
case
)
it
must
be
all
one
to
the
people
,
whether
the
prayer
be
premeditated
or
extempore
.
But
,
the
truth
is
,
they
who
manage
this
controversie
,
on
that
side
opposite
to
our
Church
,
turn
their
dark
parts
to
us
,
as
the
Moon
does
before
a
Change
;
and
like
the
little
Foxes
that
spoil
our
vines
,
whilst
the
grapes
yet
hang
tender
upon
the
branches
,
are
so
hard
hunted
in
this
matter
,
that
,
after
they
have
run
out
at
length
several
miles
from
the
place
,
where
they
were
first
unkennel'd
,
they
are
fain
to
take
shelter
in
the
Woods
,
march
upon
dead
,
or
quick-set
,
hedges
,
and
at
last
will
have
no
refuge
but
to
earth
themselves
,
when
the
darkness
of
the
night
hinders
their
being
digg'd
out
again
.
However
,
if
,
in
the
mean
time
,
we
well
watch
and
observe
these
persons
,
we
may
find
them
out
by
the
light
of
the
morning
,
when
they
thump
and
digg
to
make
their
way
through
;
And
for
the
greater
part
(
though
some
are
of
a
more
quick
and
crafty
invention
)
if
we
well
observe
the
frequent
prayers
of
any
one
man
pretending
this
gift
,
we
shall
find
it
to
be
either
the
effect
of
a
nimble
nature
,
quick
invention
,
with
volubility
of
language
pronounced
with
an
endearing
tone
in
Scripture
phrases
canted
to
the
people
;
or
else
an
art
of
expressing
himself
,
by
the
strength
of
memory
,
or
frequent
use
,
most
readily
,
and
sometimes
,
though
not
always
,
prudently
,
in
phrases
and
sentences
diversified
and
transposed
,
according
to
the
various
positions
of
the
matter
,
and
to
be
a
faculty
only
of
amusing
,
but
not
edifying
,
the
people
,
making
grateful
percussions
on
their
ears
,
and
screwing
up
their
affections
by
turning
round
the
wheels
,
and
all
to
be
but
mechanical
Clock-work
,
or
a
Jack
to
roast
meat
for
their
own
bellies
.
For
how
often
have
we
heard
these
gifted
men
pretending
to
pray
in
an
unpremeditated
method
,
or
none
at
all
,
as
the
fruit
of
a
sudden
and
quick
invention
,
whilst
they
were
willing
it
should
be
believed
that
all
,
even
their
very
matter
and
words
,
were
darted
into
them
by
the
spirit
of
God
,
that
all
might
be
shot
back
to
heaven
;
yet
,
upon
wise
recollection
by
memory
and
observation
,
we
have
concluded
that
their
nimble
effusions
have
consisted
of
many
pieces
of
set
forms
jumbled
together
,
(
like
Epicurus's
atoms
)
by
a
fortuitous
concourse
;
or
at
least
of
many
preconceived
sentences
expressing
the
matter
of
former
petitions
in
a
new
dress
,
diversified
by
art
,
varied
and
fixed
in
divers
places
,
as
they
present
themselves
to
the
memory
or
the
fancy
,
so
that
this
is
often
like
the
changing
of
bells
,
and
may
be
managed
by
the
same
art
;
four
will
make
four
and
twenty
,
and
upon
five
they
may
ring
six
score
.
I
shall
leave
this
therefore
,
at
present
,
as
a
point
that
deserves
no
farther
consideration
among
any
religious
men
that
are
thinking
and
wise
;
but
shall
proceed
on
to
the
enquiries
which
remain
that
may
be
of
more
general
use
and
benefit
.
CHAP.
VI.
I
Come
now
to
the
fifth
head
propounded
to
be
discoursed
on
;
to
make
enquiry
into
what
religious
and
devout
men
ought
to
pray
for
;
that
the
matter
of
our
petitions
may
be
such
as
comports
with
wisdom
,
and
prudence
,
and
the
general
rules
of
Gods
word
,
as
well
as
the
matter
lawful
and
convenient
.
Now
to
enlarge
this
particular
,
by
mentioning
all
those
things
which
the
peculiar
or
accidental
wants
of
men
may
make
necessary
to
become
the
subject
of
Christian
petitions
,
would
not
only
swell
and
enlarge
this
head
of
my
Discourse
beyond
its
just
bounds
and
proportion
;
but
also
far
exceed
my
skill
;
and
I
fancy
,
any
bodies
else
;
even
the
quick'st
and
most
artificial
extemporary
mans
,
though
he
were
never
so
contemplative
,
and
formally
grave
;
unless
he
might
have
a
faculty
of
omniscience
,
which
more
ignorant
mortals
cannot
find
in
themselves
.
For
though
we
might
be
able
(
without
inspiration
)
to
instance
in
all
those
general
matters
that
might
be
fitting
to
be
ingredients
into
our
Common
prayer
,
which
we
are
to
use
in
society
with
others
,
as
we
are
all
members
of
one
body
,
of
which
Christ
is
the
glorious
and
supream
head
,
during
the
remaining
part
of
his
mediatory
office
;
yet
,
the
conditions
,
circumstances
and
imployments
of
mens
lives
as
they
are
individual
,
and
distinct
form
each
other
,
are
so
multiplied
and
diversified
,
that
't
is
impossible
for
one
man
,
unless
he
could
know
and
experience
the
concernments
of
all
,
to
enumerate
the
particulars
that
,
one
time
or
other
,
ought
to
become
the
subject
matter
of
single
mens
petitions
;
For
a
man
may
beg
what
is
convenient
or
necessary
for
himself
,
that
may
be
to
anothers
great
damage
;
which
,
if
improved
but
a
little
in
its
length
,
will
be
a
great
argument
against
such
particular
confessions
,
thanksgivings
,
and
prayers
too
,
as
are
offered
in
behalf
of
a
large
multitude
from
the
view
of
a
single
mans
particular
sins
,
favours
received
,
or
wants
,
that
he
needs
a
supply
for
,
when
few
,
or
none
,
or
,
however
,
all
cannot
in
judgment
assent
to
.
And
therefore
,
as
to
the
matter
of
single
mens
petitions
,
no
other
rules
can
be
given
,
but
what
may
suit
,
some
time
or
other
,
with
the
common
frailties
and
infirmities
of
men
;
and
we
must
leave
their
various
and
present
necessities
,
or
what
they
,
upon
a
probable
prospect
,
view
,
to
influence
themselves
,
assisted
by
the
rules
and
aids
of
the
holy
Spirit
,
prudently
,
with
the
help
of
their
own
reason
,
to
direct
them
in
the
great
and
important
affair
of
petitioning
God
with
reference
to
themselves
.
However
,
in
general
,
we
are
to
pray
for
temporal
,
spiritual
,
and
eternal
blessings
:
yet
not
without
some
difference
of
affection
;
the
first
,
being
less
necessary
,
and
inferiour
also
to
the
other
two
ought
to
be
petitioned
for
,
with
a
lower
degree
of
ardency
and
affection
,
and
at
all
times
in
subserviency
to
the
latter
.
Now
in
order
to
the
obtainment
of
such
things
as
are
the
lawful
subject
of
our
prayers
,
we
must
petition
the
removal
of
all
impediments
that
may
obstruct
the
possession
o●
those
good
things
,
which
we
ask
o●
God
,
from
whom
comes
every
good
and
perfect
gift
;
And
these
are
,
especially
,
our
sins
and
temptations
,
and
the
evil
ends
to
which
we
may
design
the
blessings
themselves
,
when
once
obtained
.
Further
,
we
must
in
our
prayers
beg
those
assistances
and
helps
which
God
has
promised
,
to
incourage
the
means
in
the
obtainment
of
any
lawful
design
;
and
these
are
the
influences
of
his
blessing
,
and
the
aids
of
his
holy
Spirit
.
Such
things
as
these
,
as
they
are
the
purchace
of
the
blood
of
Christ
,
and
graciously
promised
,
in
Sacred
Writ
,
to
those
who
qualifie
themselves
for
their
reception
;
so
any
promise
being
the
foundation
of
our
prayer
,
we
may
ask
the
thing
included
in
it
without
sin
or
danger
,
provided
we
understand
the
promise
a
right
;
and
we
shall
receive
a
gracious
answer
to
our
petition
,
if
we
ask
not
amiss
,
or
the
thing
prayed
for
may
be
convenient
or
necessary
at
that
time
.
And
this
is
all
that
I
intend
to
say
,
with
reference
to
those
general
rules
,
to
guide
our
devout
prayers
by
,
according
to
which
,
we
may
take
some
measure
of
our
particular
wants
,
and
discern
the
lawful
matter
of
our
petitions
.
But
since
we
are
to
pray
for
persons
also
,
as
well
as
things
,
and
not
only
for
our selves
but
others
;
universal
charity
,
and
the
precept
of
loving
our
neighbours
as
our selves
,
will
rationally
conclude
that
,
in
general
,
the
matter
of
our
prayers
for
others
must
be
the
same
(
only
mutato
nomine
)
with
the
petitions
for
our selves
;
and
will
only
admit
of
some
variation
according
to
the
change
of
circumstances
and
relations
;
And
therefore
I
shall
add
no
new
directions
,
but
what
may
easily
be
collected
from
the
former
.
I
need
not
,
I
hope
,
pretend
to
remember
,
much
less
to
inform
,
Christian
men
that
they
must
pray
for
Kings
,
and
all
in
authority
;
for
parents
and
benefactors
,
for
the
houshold
of
faith
,
or
the
conversion
of
Infidels
;
for
the
Ministers
of
Gods
Word
and
Sacraments
,
of
what
degree
soever
,
especially
those
to
whom
originally
was
committed
the
government
and
conduct
of
Christs
Church
upon
earth
;
for
the
prosperity
of
those
from
whom
we
receive
our
education
and
knowledge
,
or
any
of
the
conveniences
of
this
life
,
if
they
are
living
:
The
universal
race
of
mankind
must
some
way
or
other
have
an
interest
in
our
prayers
.
I
exhort
(
says
S.
Paul
)
that
,
first
of
all
,
prayers
,
intercessions
,
and
giving
of
thanks
,
be
made
for
all
men
:
for
Kjngs
,
and
all
that
are
in
authority
,
that
we
may
lead
a
quiet
and
peaceable
life
in
all
godliness
and
honesty
;
For
this
is
good
and
acceptable
in
the
sight
of
God
our
Saviour
.
(
1
Tim.
2.1
,
2
,
3.
)
Such
things
as
these
,
if
we
duly
and
sincerely
practise
,
will
cause
our
prayers
to
ascend
to
heaven
,
like
incense
it self
,
whose
smoak
joyned
and
pierc'd
the
clouds
,
and
approached
even
the
Throne
of
God
.
And
as
the
just
,
here
,
live
by
faith
,
so
must
they
live
and
die
in
prayer
;
as
the
Phoenix
,
with
her
wings
,
kindles
her
own
funeral
pile
,
and
then
dies
in
the
midst
of
perfumes
.
But
,
notwithstanding
these
general
directions
and
rules
,
we
must
needs
fail
in
the
matter
of
our
prayers
,
if
we
should
,
at
any
time
,
petition
those
for
our selves
,
or
others
,
which
things
God
has
either
forbidden
us
to
ask
,
or
,
however
,
not
promised
to
grant
.
If
we
pray
for
what
he
has
forbidden
us
to
ask
,
we
then
sin
against
his
command
,
and
then
our
sacrifice
becomes
our
sin
,
and
the
motives
to
it
are
a
perfect
snare
.
And
if
we
pray
for
what
he
has
never
promised
to
grant
,
we
cannot
,
then
,
pray
in
faith
;
because
we
cannot
,
without
presumption
,
believe
that
we
shall
receive
that
,
in
virtue
of
our
prayer
,
which
God
has
never
ingaged
to
give
,
and
't
is
plain
impudence
to
expect
from
him
that
he
will
make
such
returns
to
our
petitions
.
Nay
,
the
Apostle
says
,
let
not
that
man
think
that
he
shall
receive
any
thing
from
the
Lord
,
who
does
not
ask
in
faith
;
but
,
for
want
of
Gods
promise
,
must
waver
in
his
hope
,
and
he
has
sufficient
reason
to
suspect
his
success
.
(
James
1.6
,
7.
)
To
make
Gods
promise
the
foundation
of
our
petitions
,
will
hinder
our
prayers
from
interfering
with
his
will
,
to
which
our
desires
must
always
be
subjected
,
by
the
eminent
example
of
our
Saviour
himself
,
even
when
he
prayed
for
the
diversion
of
his
passion
.
Nevertheless
,
not
my
will
,
but
thine
be
done
.
(
Luk.
22.42
.
)
And
this
is
suitable
to
a
comprehensive
petition
in
that
prayer
,
which
he
gave
to
his
Disciples
,
and
in
and
by
them
commanded
all
Christians
to
use
,
and
imitate
:
Thy
will
be
done
on
earth
,
as
it
is
in
heaven
.
Now
this
excludes
three
things
from
being
the
subject
matter
of
our
prayers
.
(
1.
)
Such
as
are
not
necessary
to
us
in
that
rank
and
station
,
in
which
we
live
,
or
,
if
it
may
be
better
expressed
,
according
to
the
figure
we
make
in
the
world
.
For
the
prayer
for
other
things
above
us
argues
nothing
less
than
covetousness
and
ambition
within
our selves
,
and
then
we
regard
iniquity
in
our
hearts
,
and
being
thus
possessed
,
the
Lord
will
not
hear
us
.
Such
petitions
are
directed
to
a
wrong
end
,
the
things
we
ask
being
superfluous
to
us
in
that
condition
in
which
God
has
placed
us
,
wherewith
we
ought
to
be
content
.
Our
prayers
must
not
exceed
our
station
,
'till
Gods
providence
moves
us
to
an
higher
seat
.
(
2.
)
Those
things
must
be
excluded
from
our
prayers
that
are
inconvenient
for
God
to
grant
,
or
for
us
to
receive
.
Some
things
which
may
be
lawful
in
themselves
,
without
reference
to
circumstances
attending
,
may
yet
be
so
unsuitable
to
Gods
providence
in
governing
the
world
,
that
the
concession
of
them
may
thwart
and
contradict
it
.
Again
,
other
things
may
be
unlawful
for
us
to
receive
;
Because
such
may
be
our
tempers
and
dispositions
,
that
,
when
we
possess
them
,
we
may
prove
troublesome
to
our selves
,
or
very
great
disturbers
of
others
.
For
some
men
that
may
be
quiet
,
peaceable
,
and
kept
in
order
,
in
a
lower
degree
,
may
prove
factious
and
turbulent
,
when
mounted
into
an
higher
Sphere
;
'T
is
true
,
we
have
heard
of
a
Dictator
drawn
from
the
Plough
tail
,
who
yet
has
behaved
himself
excellently
in
his
office
;
and
we
have
had
some
good
Bishops
,
who
never
knew
what
't
was
to
be
a
Parish
Priest
:
But
rare
examples
will
not
annul
general
observation
,
when
Divine
providence
makes
men
leap
into
seats
of
honour
;
God
overlooks
the
whole
world
,
and
orders
the
parts
with
reference
to
the
whole
;
His
ways
are
oftentimes
unsearchable
,
and
his
paths
past
finding
out
.
Yet
this
we
are
assured
of
,
that
as
power
and
authority
discovers
the
disposition
of
him
that
has
it
,
though
his
low
condition
might
hide
it
before
;
so
persons
that
may
be
modest
and
humble
,
whilest
God
keeps
them
in
an
inferior
order
,
may
become
proud
and
insolent
,
when
they
are
placed
under
a
Canopy
of
honour
,
and
have
a
larger
confluence
of
the
things
of
this
world
,
and
may
turn
the
grace
of
God
into
wantonness
:
And
if
God
should
grant
such
mens
petitions
,
as
sometimes
he
does
,
in
anger
to
them
,
for
the
punishment
of
others
,
or
for
many
designs
hidden
from
us
;
we
usually
find
this
true
,
that
Asperius
nihil
est
,
&c.
Lastly
,
such
things
must
be
excluded
from
the
matter
of
our
prayers
,
that
tend
to
the
promotion
of
our
own
sins
,
the
supporting
the
wretched
tyranny
of
the
Devil
,
or
the
cruel
oppressions
of
wicked
men
.
For
the
righteous
Lord
loveth
righteousness
,
his
countenance
doth
behold
the
upright
.
(
Psal.
11.7
.
)
And
we
cannot
expect
that
prayers
,
wishing
those
things
that
are
contrary
to
this
,
should
find
any
acceptance
with
God
,
who
is
of
purer
eyes
than
to
behold
iniquity
,
or
bestow
things
upon
the
children
of
men
,
that
may
Sstrengthen
the
hands
of
wickedness
,
or
give
incouragement
to
their
sins
.
From
all
which
we
may
easily
conjecture
why
God
,
many
times
,
suspends
his
answers
,
or
denies
our
requests
.
As
he
does
afflict
his
people
in
faithfulness
;
so
does
he
,
in
kindness
,
reject
their
prayers
,
as
well
as
grant
,
or
deny
some
in
wrath
.
For
sometimes
we
are
not
in
a
present
capacity
to
receive
what
we
ask
,
and
most
earnestly
desire
.
We
frequently
come
to
the
house
of
prayer
,
when
yet
our
sins
lay
at
the
door
,
and
most
abominable
hypocrisie
lodges
in
our
hearts
.
We
have
not
,
many
times
,
prepared
our
souls
according
to
the
preparation
of
the
Sanctuary
,
but
either
for
want
of
humility
,
or
charity
,
we
must
leave
our
gift
before
the
Altar
,
or
when
we
offer
it
we
do
not
perform
it
with
true
devotion
,
and
a
suitable
and
earnest
intention
of
our
minds
.
We
oftentimes
pray
amiss
,
and
so
lose
the
fruit
of
our
requests
,
nay
,
we
fail
not
only
in
the
designs
of
our
prayers
,
but
even
in
the
manner
of
performance
.
We
are
not
like
the
importunate
Widow
,
which
Parable
was
delivered
to
this
end
,
to
encourage
men
always
to
pray
and
not
to
faint
.
(
Luk.
18.1
.
)
.
Or
else
we
do
not
,
as
Cornelius
did
,
joyn
alms
with
our
prayers
;
for
these
are
an
admirable
preparative
to
devotion
,
or
an
excellent
conclusion
to
close
our
petitions
with
,
they
help
to
lift
up
our
desires
to
heaven
,
being
such
a
sacrifice
with
which
God
is
well
pleased
.
(
Heb.
13.16
.
)
Or
else
we
come
before
the
Maker
of
the
world
with
some
great
sin
wasting
our
consciences
,
which
we
have
not
confess'd
and
repented
of
,
and
the
fear
of
this
may
justly
contract
our
hearts
,
and
imprison
our
spirits
,
and
whilst
this
hovers
over
our
heads
,
we
cannot
see
to
the
God
that
made
us
,
nor
to
him
who
is
the
Redeemer
of
our
souls
,
and
therefore
wanting
faith
,
our
petitions
can
neither
be
accepted
or
answered
;
Our
sin
,
that
we
have
not
repented
of
,
hangs
over
us
as
a
thick
cloud
,
hindring
our
prayers
from
ascending
to
heaven
,
and
intercepts
the
favours
and
mercies
of
God
,
causing
them
to
recoil
back
to
himself
.
Nay
,
we
too
frequently
approach
his
presence
with
hearts
ungrateful
for
the
mercies
we
have
received
;
and
though
we
have
obtained
,
what
Divine
Providence
,
both
in
spirituals
,
and
temporals
,
flowing
from
infinite
wisdom
and
power
,
has
hitherto
thought
fitting
to
bestow
,
we
,
instead
of
being
thankful
for
our
receipts
,
murmur
and
repine
,
because
we
have
no
more
.
Like
persons
here
below
,
we
are
perpetually
grumbling
at
the
Governments
of
this
World
,
because
we
have
not
what
we
wish
for
,
though
perhaps
we
have
more
than
we
deserve
.
And
further
,
as
this
is
a
great
argument
,
that
we
take
not
the
true
measures
of
our selves
;
so
we
are
extremely
willing
that
Gods
thoughts
should
be
like
our
own
,
rather
than
our
wishes
should
be
regulated
by
his
wisdom
;
And
therefore
he
frequently
denies
our
requests
in
prayer
,
because
,
being
guided
by
our
narrow
and
short
prospect
of
things
,
we
sometimes
ask
that
which
,
if
granted
,
would
prove
our
ruin
.
For
(
as
St.
Paul
says
,
)
we
know
not
what
to
pray
for
as
we
ought
,
(
Rom.
8.26
.
)
We
have
not
the
just
view
of
our selves
,
and
cannot
with
certainty
see
what
is
future
,
and
we
know
not
what
a
day
may
bring
forth
.
God
,
therefore
,
who
is
acquainted
with
our
frame
,
and
is
able
to
look
through
future
contingencies
,
such
as
are
so
in
their
natural
Causes
,
but
foreseen
by
him
,
who
is
the
God
of
nature
,
who
sees
which
way
the
balance
will
incline
,
because
he
knows
the
paths
of
his
own
Providence
:
this
great
God
,
as
he
many
times
suspends
his
favours
,
till
we
are
in
a
capacity
to
receive
them
;
so
,
like
a
tender
Father
,
he
will
not
give
us
bread
to
spoil
,
nor
a
Serpent
to
sting
us
.
And
therefore
,
sometimes
,
when
he
accepts
our
prayers
,
he
adapts
his
favours
to
our
necessities
;
now
giving
us
more
than
we
ask
,
and
then
cutting
his
answers
short
of
our
petitions
,
because
he
,
in
his
infinite
wisdom
,
knows
,
that
we
ask
too
much
:
He
wisely
considers
,
what
store-house
we
have
,
and
our
capacities
of
receiving
what
we
pray
for
,
and
changes
the
seasons
,
and
opportunities
,
to
bestow
his
gifts
,
and
confers
them
according
to
the
good
pleasure
of
his
will
,
and
his
most
wise
contrivance
in
governing
the
World
,
and
us
,
as
members
of
this
great
Community
.
And
therefore
,
sometimes
he
gives
us
one
thing
more
convenient
,
when
we
most
earnestly
beg
another
;
now
changing
the
means
which
we
desire
to
obtain
an
end
,
affording
other
that
may
be
more
effectual
;
sometimes
,
he
changes
the
end
it self
,
and
orders
the
means
we
have
petitioned
for
,
in
order
to
one
design
,
to
produce
what
is
better
,
and
much
more
advantageous
to
us
;
yet
,
in
all
these
things
,
he
acts
best
,
because
he
does
that
which
is
most
convenient
for
us
,
and
most
suitable
to
his
Wisdom
,
and
Providence
.
Finally
,
we
may
petition
for
many
things
,
which
,
if
granted
to
us
,
would
thwart
God's
general
Government
of
the
World
,
or
some
particular
wise
design
,
which
we
are
yet
ignorant
of
;
and
therefore
,
in
such
cases
,
he
accepts
our
prayer
as
an
acknowledgement
to
himself
,
though
he
does
not
grant
the
particulars
of
it
.
Or
,
Lastly
,
we
may
sometimes
beg
such
things
as
may
prove
incentives
to
our
own
,
or
others
sins
;
and
then
,
't
is
no
wonder
,
that
he
denies
our
requests
,
because
we
ask
amiss
,
that
we
may
consume
it
on
our
lusts
or
pleasures
,
(
James
4.3
.
)
And
thus
I
have
finished
my
fifth
Enquiry
into
what
things
men
ought
to
pray
for
.
CHAP.
VII
.
I
Proceed
now
to
the
Sixth
Head
propounded
to
be
treated
of
in
this
discourse
;
To
enquire
into
the
latitude
of
prayer
,
with
reference
to
those
who
are
to
perform
,
and
joyn
in
it
;
because
I
find
what
is
called
the
Spirit
of
Prayer
,
confined
,
by
some
,
to
those
only
,
who
are
endowed
with
the
Spirit
of
God
;
nay
so
,
as
if
that
spake
in
them
:
And
,
by
their
selecting
and
culling
members
for
their
religious
societies
,
or
Churches
,
so
called
,
out
of
the
visible
professors
of
Christianity
,
who
having
been
baptized
,
were
made
members
of
Christs
Church
upon
earth
,
that
they
design
to
have
Saints
only
to
partake
of
publick
Ordinances
among
them
,
as
well
as
they
can
;
and
to
pretermit
,
or
else
exclude
others
.
I
shall
therefore
,
in
this
Chapter
,
briefly
enquire
,
whether
prayer
be
an
universal
duty
,
or
only
concerns
good
men
,
or
true
Saints
?
Now
,
though
such
a
question
,
upon
a
naked
proposal
,
a
man
would
think
,
might
be
,
on
a
sudden
,
answered
;
and
a
return
might
be
made
as
extemporary
,
as
some
mens
prayers
are
,
or
the
Books
of
those
,
who
only
Hem
,
and
Spit
them
forth
,
with
little
or
no
consideration
:
yet
it
must
admit
of
some
debate
,
for
that
the
iniquity
of
times
,
and
the
perverse
wits
of
some
men
,
have
rendered
it
useful
,
and
necessary
too
:
Because
,
we
find
some
thinking
and
melancholy
men
,
(
unless
they
are
persons
who
deserve
a
more
severe
denomination
)
even
,
in
this
lower
world
,
endeavouring
to
make
a
separation
necessary
betwixt
the
Tares
and
the
Wheat
,
though
our
Saviour
sayes
,
Let
both
grow
together
until
the
Harvest
,
(
Matth.
13.30
.
)
But
,
however
,
they
give
too
much
occasion
to
distrust
the
prayers
of
mixed
Congregations
;
which
is
a
misfortune
no
way
to
be
provided
against
in
their
own
;
unless
they
were
discerners
o●
hearts
,
and
could
better
distinguish
betwixt
the
Hypocrite
and
sincere
Christian
,
than
by
those
inward
and
obscure
marks
,
by
which
they
describe
Saints
in
the
dark
.
But
,
however
,
this
I
cannot
but
believe
;
That
the
neglect
,
inadvertency
,
or
wicked
disposition
of
one
man
,
cannot
hinder
the
acceptance
of
the
devotion
of
another
,
if
there
be
any
communion
in
prayer
through
the
world
,
that
is
publick
in
a
congregated
assembly
:
no
more
than
the
vain
glory
of
the
Pharisee
obstructed
the
Petition
of
the
humble
Publican
:
or
,
to
come
full
home
to
the
point
;
than
Judas
hindered
the
grateful
services
of
Christs
Disciples
,
because
he
was
one
of
the
twelve
.
Nay
,
a
contrary
notion
,
and
in
pursuance
of
it
,
a
forbearance
of
all
joint
petitions
,
till
we
were
assured
,
that
no
wicked
man
were
among
us
,
would
destroy
all
publick
,
and
family
,
prayers
:
Because
we
cannot
have
such
an
assurance
;
and
we
can
,
in
this
case
,
at
most
,
make
only
probable
conjectures
;
unless
those
men
will
pretend
to
know
the
hearts
of
others
,
who
,
if
we
may
believe
themselves
,
are
ignorant
of
their
own
;
and
quote
a
Text
,
according
to
their
own
sense
,
to
confirm
it
.
That
the
heart
of
man
is
deceitful
above
all
things
,
and
desperately
wicked
,
who
can
know
it
?
(
Jer.
17.9
.
)
.
But
,
notwithstanding
all
this
,
there
are
some
cases
,
in
which
,
the
great
God
will
not
hear
,
though
good
men
intercede
and
pray
.
As
,
when
the
most
of
a
community
have
fallen
into
,
and
yet
continue
,
obstinately
enough
,
in
the
commission
of
such
crying
sins
,
that
a
general
calamity
is
judged
,
by
divine
wisdom
,
fit
to
be
brought
upon
it
,
for
the
utter
ruine
of
the
members
,
when
an
irrevocable
sentence
is
gone
forth
against
them
;
if
further
consideration
does
not
bring
them
to
repentance
,
and
the
amendment
of
their
lives
.
Then
,
though
Noah
,
Daniel
,
and
Job
were
in
it
,
they
shall
neither
deliver
Son
nor
Daughter
;
they
shall
,
at
most
,
only
deliver
their
own
souls
by
their
righteousness
,
(
Ezek.
14.20
.
)
Yet
their
goodness
and
prayers
may
avail
,
even
in
such
a
day
,
to
the
rescue
of
themselves
.
But
to
come
nearer
to
the
point
in
hand
;
we
find
,
in
some
other
cases
,
where
Gods
sentence
is
not
absolute
,
but
conditional
,
and
there
yet
remains
some
hopes
of
repentance
,
that
wicked
mens
prayers
have
been
heard
for
themselves
,
when
they
have
resolved
to
amend
for
the
future
.
And
this
was
the
case
of
that
great
and
vast
City
of
Niniveh
,
whose
sin
was
so
lofty
and
aspiring
,
that
it
pierced
the
Clouds
,
and
ascended
before
the
Throne
of
God
:
yet
when
the
Prophet
had
,
according
to
his
Commission
,
openly
declared
their
intended
ruine
;
and
,
by
limiting
it
to
a
time
,
proclaimed
,
from
that
power
above
the
Clouds
,
that
at
the
end
of
forty
days
,
their
City
and
the
inhabitants
should
be
destroyed
:
when
they
believed
this
,
and
proclaimed
a
Fast
,
and
humbled
themselves
,
by
giving
publick
testimony
of
their
sorrow
,
and
resolution
of
amendment
,
(
Jonah
3.6
.
)
God
saw
their
works
,
that
their
resolutions
were
,
not
only
sighing
and
snivling
pretensions
;
but
that
they
were
turned
from
their
evil
wayes
;
and
then
he
repented
of
the
evil
that
he
said
he
would
do
unto
them
,
and
did
it
not
.
But
,
for
a
full
and
final
resolution
;
since
prayer
is
made
to
Almighty
God
,
not
only
,
in
order
to
receive
what
we
petition
for
;
but
also
to
testifie
our
dependence
on
,
and
subjection
to
,
that
being
to
whom
we
pray
:
If
wicked
men
did
not
accomplish
the
former
end
,
yet
it
is
most
certain
,
that
they
may
gain
the
latter
;
and
even
this
will
sufficiently
prove
the
lawfulness
of
wicked
mens
prayers
.
But
this
is
not
all
:
For
,
't
is
plainly
evident
,
that
God
does
grant
the
petitions
of
wicked
men
,
when
,
under
Christianity
,
they
have
fallen
into
some
habits
of
sin
,
after
Baptism
,
that
did
at
first
regenerate
them
;
particularly
,
as
to
many
things
that
concern
this
life
,
and
are
the
fruits
of
his
general
providence
;
and
by
this
he
proclaims
his
goodness
to
the
world
.
For
he
maketh
his
Sun
to
rise
on
the
evil
and
the
good
;
and
sendeth
rain
,
as
well
to
refresh
the
sinners
land
,
as
the
inheritance
of
the
Saints
,
(
Matth.
5.45
.
)
And
even
this
consideration
does
not
only
restrain
the
excesses
and
violence
of
such
kind
of
men
,
and
cause
them
to
moderate
their
vices
.
But
,
it
obliges
the
better
natured
and
more
ingenuous
persons
among
them
,
frequently
to
forsake
their
sins
,
and
to
grow
more
towardly
,
by
Gods
granting
their
requests
in
such
things
as
these
.
The
great
God
is
so
gracious
,
that
he
has
a
general
love
to
mankind
,
and
is
good
to
them
as
they
are
the
workmanship
of
his
own
hands
:
he
hates
nothing
that
he
ever
made
,
but
when
it
alters
and
discomposes
its
own
being
.
Nay
,
in
relation
to
the
universal
race
of
men
,
He
would
that
all
these
should
he
saved
,
and
come
to
the
practical
knowledge
of
the
truth
,
(
1
Tim.
2.4
,
)
.
And
therefore
,
when
a
wicked
man
prayes
from
a
powerful
and
strong
natural
desire
,
God
will
hear
his
petition
as
far
as
it
is
good
,
and
his
prayers
aim
at
just
designs
.
Otherwise
,
we
have
all
(
at
least
,
I
must
confess
for
my self
)
such
an
unhappy
mixture
of
evil
and
good
,
that
all
our
prayers
may
justly
be
hindred
of
a
good
success
.
Nay
,
supposing
,
that
the
Grace
of
Almighty
God
must
concurr
with
the
desires
and
endeavours
of
men
,
to
turn
them
from
darkness
unto
light
,
and
from
the
power
of
Satan
unto
God
,
(
which
,
surely
,
none
among
us
will
deny
)
:
How
should
men
be
converted
from
the
error
of
their
ways
,
if
they
have
no
hope
of
praying
,
with
success
,
Turn
us
,
O
good
Lord
,
and
so
shall
we
be
turned
?
I
know
there
are
some
Texts
in
Sacred
Writ
,
that
may
deterr
wicked
men
from
praying
;
nay
,
sometimes
others
also
,
whose
thoughts
,
being
the
result
of
false
principles
,
or
melancholy
and
untoward
humours
,
possess
themselves
with
the
conceipt
,
that
they
are
still
in
an
unregenerate
state
;
when
,
by
shaking
off
the
one
,
and
curing
the
other
,
the
day
clears
up
upon
them
,
and
they
find
they
were
only
under
a
mistake
.
Such
a
Text
is
that
of
the
blind
man
,
misunderstood
,
to
whom
our
Saviour
restored
his
sight
,
(
John
9.31
.
)
We
know
that
God
heareth
not
sinners
:
And
that
of
Solomon
,
The
Sacrifice
of
the
wicked
is
an
abomination
to
the
Lord
,
(
Prov.
15.8
.
)
and
others
of
the
like
sound
.
That
I
may
therefore
preserve
such
Texts
sacred
,
and
give
a
just
stare
of
this
thing
;
It
must
be
(
as
it
is
frequently
)
observed
,
that
there
are
sins
of
infirmity
,
or
such
as
are
attended
with
wilfulness
and
presumption
.
Sins
of
infirmity
,
I
call
those
,
which
escape
from
us
by
a
sudden
surreption
,
when
we
happen
to
be
inadvertent
,
or
to
be
drawn
aside
through
the
violence
of
most
powerful
temptations
,
when
we
use
,
what
we
can
,
the
means
to
suppress
them
,
abating
still
for
the
common
frailties
and
infirmities
of
men
.
And
these
,
if
we
do
not
afterwards
allow
them
,
or
think
upon
the
commission
with
some
delight
,
but
disclaim
and
hate
them
,
if
we
repent
of
the
acts
,
and
are
more
cautious
and
vigilant
for
the
time
to
come
,
are
expiated
by
the
sufferings
and
satisfaction
of
Christ
,
and
shall
not
hinder
the
audience
of
our
prayers
,
But
then
there
are
,
also
,
such
sins
,
as
,
by
frequent
commissions
,
are
improved
into
habits
,
which
we
act
wilfully
with
delight
and
pleasure
;
and
these
denominate
men
wicked
,
set
them
at
open
enmity
with
God
,
and
are
acts
of
publick
hostility
against
him
.
Men
that
are
guilty
of
these
things
,
walk
in
the
counsel
of
the
ungodly
;
sin
with
purpose
and
resolution
;
and
so
stand
in
the
way
of
sinners
;
as
the
expression
is
,
(
Psal.
1.1
.
)
And
this
is
such
a
state
of
life
,
as
cannot
consist
with
a
state
of
Grace
,
for
that
time
in
which
it
is
persisted
in
;
nor
can
there
be
a
recovery
from
the
danger
to
which
such
a
course
exposes
men
,
till
they
are
very
sorrowful
for
their
past
commissions
,
and
actually
forsake
them
for
the
time
to
come
;
and
,
having
hope
and
faith
,
through
the
blood
of
Christ
to
obtain
their
pardon
,
they
practise
the
vertues
opposite
to
these
vices
.
And
of
such
an
habitual
state
of
sin
the
Apostle
sayes
,
We
know
that
whosoever
is
born
of
God
,
sinneth
not
,
(
1
John
5.18
.
)
And
by
this
distinction
,
he
supposes
the
children
of
God
,
to
be
manifested
from
the
children
of
the
Devil
,
(
Chap.
3.
ver.
10.
)
Nay
,
this
wretched
state
is
what
usually
denominates
men
sinners
in
the
Scripture
.
Now
,
he
that
thus
turneth
away
his
ear
from
hearing
Gods
Law
;
i.
e.
does
not
obey
it
;
't
is
no
wonder
,
that
his
prayer
is
an
abomination
,
(
Prov.
28.9
.
)
.
And
how
can
any
man
reasonably
expect
,
that
God
should
so
hear
his
prayers
,
as
to
grant
supplies
to
his
necessities
,
when
,
as
an
adversary
to
him
,
and
an
open
declared
enemy
to
Heaven
,
he
thus
confidently
makes
his
addresses
?
When
we
wilfully
reject
Gods
desires
to
us
,
how
can
we
expect
any
thing
less
,
than
that
he
should
deny
those
requests
we
make
to
him
?
But
whatever
observations
some
men
may
make
,
for
ends
,
probably
,
not
very
good
,
where
God
may
seem
to
grant
the
petitions
of
wicked
men
,
either
as
a
method
(
which
they
are
ignorant
of
)
to
heap
his
judgements
upon
their
heads
,
or
as
means
to
accomplish
the
designs
of
his
providence
,
or
in
such
things
as
tend
to
the
support
of
humane
nature
,
as
they
are
men
living
in
this
world
.
Yet
they
cannot
expect
a
gracious
answer
;
or
if
they
do
,
't
is
to
no
purpose
,
because
vengeance
will
be
mixed
with
the
things
he
bestows
:
If
(
1.
)
They
pray
ex
desiderio
peccati
,
(
as
Schoolmen
phrase
it
)
;
or
as
the
Apostle
,
with
intention
to
consume
what
they
receive
upon
the
satisfaction
of
their
lusts
:
For
then
they
ask
and
receive
not
,
because
they
ask
amiss
.
And
in
such
a
sense
,
the
sacrifice
of
the
wicked
must
,
be
abomination
;
and
whatever
they
do
,
in
order
to
such
an
end
,
is
sin
.
(
2.
)
When
wicked
men
pray
without
a
previous
and
due
humiliation
of
their
minds
,
for
those
crimes
which
they
are
guilty
of
,
and
stand
convicted
for
,
in
their
own
consciences
,
and
at
the
tribunal
of
God
;
or
without
such
a
resolution
to
relinquish
their
sins
as
shall
be
brought
to
perfect
effect
in
the
process
of
their
lives
:
when
they
do
not
smite
on
their
breasts
with
the
Publican
;
but
either
conceal
their
sins
,
as
David
did
,
sometime
,
his
adultery
and
murder
;
or
justifie
them
with
the
Pharisees
,
and
call
evil
good
.
For
he
that
covereth
his
sins
shall
not
prosper
;
but
whoso
confesseth
and
forsaketh
them
shall
find
mercy
.
(
Pro.
28.13
.
)
To
pray
to
God
with
a
full
resolution
to
cherish
those
sins
,
which
he
so
much
hates
,
is
to
affront
him
to
his
very
face
;
to
spread
our
defiled
garments
before
him
,
as
if
they
were
pure
and
clean
;
or
his
eyes
could
now
behold
iniquity
.
This
is
like
an
accursed
Traitor
,
when
he
comes
to
ask
preferment
of
a
King
;
when
he
should
beg
pardon
,
with
an
halter
about
his
neck
To
be
like
Judas
,
who
betrayed
our
Saviour
with
a
kiss
;
and
boldly
to
conclude
that
the
innocence
of
our
faces
must
incline
God
to
a
compliance
with
our
sins
.
This
is
abominable
in
the
sight
of
honest
men
,
much
more
must
it
be
odious
in
the
sight
of
God
;
unless
,
as
some
men
strangly
presume
,
it
may
be
conjectured
that
he
will
overlook
our
crimes
,
as
he
is
pleased
to
pass
by
our
infirmities
.
Of
this
impenitent
state
may
we
understand
that
of
David
(
Psal.
66.18
.
)
If
I
regard
iniquity
in
mine
heart
,
the
Lord
will
not
hear
me
;
and
the
prayers
of
such
men
are
an
abomination
.
Nay
,
God
himself
,
who
can
neither
ly
,
nor
equivocate
,
says
of
such
men
,
that
they
offer
the
multitude
of
their
sacrifices
to
no
purpose
;
i.
e.
if
they
present
them
with
an
expectation
of
such
an
acceptance
,
as
that
the
supream
Being
should
be
appeased
by
them
.
And
in
this
sence
is
it
,
that
he
expostulates
with
the
Jews
,
and
forbids
them
to
bring
any
more
vain
oblations
,
till
they
had
washed
and
made
themselves
clean
,
and
put
away
the
evil
of
their
doings
from
before
his
eyes
;
till
they
had
ceased
to
do
evil
,
and
learned
to
do
well
.
Otherwise
(
says
he
)
incense
is
an
abomination
;
the
new
Moons
and
Sabbaths
,
the
calling
of
assemblies
,
I
cannot
away
with
;
It
is
iniquity
,
even
the
solemn
meeting
:
When
ye
spread
forth
your
hands
,
I
will
hide
mine
eyes
from
you
;
yea
,
when
ye
make
many
prayers
,
I
will
not
hear
,
your
hands
are
full
of
blood
.
(
Isaiah
1.
)
(
3.
)
Wicked
men
must
not
expect
Gods
favourable
answer
when
they
pray
for
such
things
,
the
concession
of
which
may
give
too
great
and
direct
occasion
for
others
to
conclude
,
that
God
gives
countenance
to
sin
;
whether
it
be
lodged
in
the
understanding
,
or
the
will
,
or
in
both
.
As
for
example
;
That
such
men
may
be
enabled
to
work
miracles
,
in
confirmation
of
their
errors
,
or
to
support
their
sinful
and
Diabolical
designs
.
And
therefore
we
find
that
when
Simon
Magus
would
have
purchased
the
power
of
conferring
the
Holy
Ghost
upon
his
own
Disciples
;
because
this
would
have
confirmed
his
devilish
doctrines
amongst
the
people
,
and
that
sacred
gift
and
authority
was
too
pure
for
his
impious
and
defiled
hands
:
S.
Peter
made
a
reply
to
him
,
as
sharp
and
severe
,
as
it
was
quick
and
sudden
:
Thy
money
perish
with
thee
,
thou
hast
neither
lot
nor
part
in
this
matter
;
for
thine
heart
is
not
right
in
the
sight
of
God
,
(
Acts
8.20
,
21.
)
.
And
this
was
the
reason
also
of
the
saying
of
him
that
was
born
blind
,
John
9.31
.
)
Now
,
we
know
,
that
God
heareth
not
sinners
.
For
we
find
the
Jews
,
(
ver.
24.
)
exhorting
the
man
to
give
God
the
glory
of
his
cure
;
but
none
to
our
Saviour
,
by
whose
authority
he
was
made
whole
,
who
had
not
sight
restored
,
but
given
to
him
:
For
we
know
,
say
they
,
(
meaning
Christ
)
that
this
man
is
a
sinner
,
and
therefore
could
have
no
authority
to
work
such
a
Miracle
.
To
which
the
enlightened
person
replies
thus
,
to
confute
their
calumny
,
and
at
the
same
time
to
prove
the
authority
of
the
Miracle
,
That
he
hath
opened
mine
eyes
is
apparent
;
Now
we
know
that
God
heareth
not
sinners
.
As
if
he
should
have
said
,
God
would
not
attend
the
petition
of
any
that
were
a
sinner
and
impostor
,
as
you
suppose
him
to
be
,
who
has
opened
mine
eyes
,
and
given
sight
to
me
,
to
cause
so
great
a
Miracle
to
be
done
by
him
;
because
,
such
a
thing
would
harden
him
in
his
vice
,
and
confirm
his
imposture
:
And
therefore
,
since
God
hears
none
,
in
such
a
case
as
this
,
but
one
that
is
a
true
worshipper
of
him
,
and
does
his
will
;
it
follows
,
that
you
are
mistaken
in
your
thoughts
of
him
:
For
if
this
man
were
not
of
God
,
he
could
have
done
nothing
of
this
nature
;
nor
gained
such
a
power
from
above
,
as
to
have
been
able
to
open
mine
eyes
,
who
was
born
blind
.
But
now
,
though
God
hears
not
the
prayers
of
wicked
men
when
they
petition
him
in
the
forementioned
circumstances
,
or
with
a
design
to
obtain
the
power
of
working
Miracles
:
yet
the
case
will
be
quite
altered
,
when
with
a
deep
sense
of
their
sins
,
and
great
humility
of
soul
,
they
make
their
approaches
with
confession
in
their
mouths
,
and
a
real
resolution
to
forsake
those
sins
that
have
hitherto
separated
betwixt
their
Maker
and
themselves
:
God
is
willing
,
then
,
to
hearken
to
them
;
to
adopt
them
into
his
family
;
to
make
them
the
objects
of
his
care
,
and
more
especial
providence
;
and
to
cause
joy
in
Heaven
for
the
sinner
that
repenteth
.
He
calls
to
them
,
then
,
as
he
did
to
the
Jews
;
Come
now
,
and
let
us
reason
together
;
Although
your
sins
be
as
scarlet
,
they
shall
be
white
as
snow
;
though
they
be
red
like
crimson
,
they
shall
be
as
wooll
,
(
Isa.
1.18
.
)
God
cherisheth
the
first
beginnings
of
amendment
;
and
he
will
neither
break
the
bruised
reed
,
nor
quench
the
smoaking
flax
:
But
he
encourageth
the
first
motions
to
a
return
,
accepts
our
sincerity
,
and
quickens
and
crowns
our
faithful
endeavours
:
And
when
,
wicked
men
,
in
such
circumstances
of
hopeful
beginnings
,
address
themselves
to
a
gracious
God
,
they
will
lose
,
by
degrees
,
their
former
denomination
;
and
quickly
have
an
Advocate
with
the
Father
,
who
is
the
propitiation
for
the
sins
of
the
whole
world
.
And
having
an
interest
in
such
a
High
Priest
,
who
is
the
Bishop
of
the
souls
of
men
,
they
may
come
boldly
to
the
Throne
of
Grace
,
that
they
may
obtain
mercy
,
and
find
grace
to
help
them
in
time
of
need
,
(
Heb.
4.16
.
)
.
When
any
men
come
to
God
with
that
humility
of
mind
,
in
which
the
Centurion
clothed
,
and
addressed
,
himself
to
our
Saviour
,
(
Matth.
8.8
.
)
Lord
!
I
am
unworthy
that
thou
shouldst
come
under
my
roof
:
they
may
then
,
whatever
they
have
been
before
,
piously
expect
,
that
,
according
to
the
reality
of
their
faith
,
and
the
sincerity
of
their
minds
,
it
shall
be
done
unto
them
.
The
Thief
,
upon
the
Cross
,
had
no
sooner
said
,
Lord
remember
me
when
thou
comest
into
thy
Kingdom
;
but
Christ
,
knowing
the
intention
of
his
mind
,
which
he
now
discovered
,
not
only
by
his
prayer
,
but
also
by
the
rebuke
of
his
associate
,
presently
replyed
,
To
day
thou
shalt
be
with
me
in
Paradise
,
(
Luke
23.42
,
43.
)
And
why
should
any
person
fear
,
having
good
designs
,
and
hearty
intentions
to
amend
his
life
,
in
addressing
himself
to
such
a
God
,
whose
compassions
are
infinite
?
When
Mary
Magdalene
her self
was
admitted
to
his
favour
,
out
of
whom
went
seven
Devils
,
and
to
whom
also
much
was
forgiven
:
Nay
,
let
Gods
promise
,
however
,
become
our
encouragement
;
by
no
means
for
a
continuance
in
our
sins
;
(
for
Grace
will
not
abound
then
:
)
but
to
admonish
us
to
repent
and
pray
.
Especially
,
since
he
has
declared
,
not
only
,
that
he
keeps
mercy
for
thousands
:
But
more
particularly
,
that
when
the
wicked
man
turneth
away
from
his
wickedness
that
he
hath
committed
,
and
doth
that
which
is
lawful
and
right
,
he
shall
save
his
soul
alive
,
(
Ezek.
18.27
.
)
.
Could
any
man
be
more
vile
than
Saul
,
who
persecuted
Christianity
even
to
the
death
,
and
was
now
struck
blind
with
his
Commission
about
him
(
which
was
an
infallible
testimony
of
his
guilt
,
and
an
evidence
beyond
oral
witness
)
to
bring
all
the
Christians
,
he
could
find
,
to
Jerusalem
,
having
first
bound
them
,
that
they
might
receive
their
sentence
?
And
yet
,
through
the
infinite
mercy
of
God
our
Saviour
,
Ananias
was
sent
miraculously
to
recover
him
,
when
once
he
humbled
himself
and
prayed
:
Enquire
for
Saul
(
sayes
our
Lord
in
a
Vision
)
for
,
behold
he
prayeth
,
(
Acts.
9.11
.
)
.
Certainly
,
therefore
,
none
is
so
vile
,
but
,
if
he
has
so
real
a
resolution
of
amendment
,
that
want
of
time
only
,
in
this
mortal
life
,
can
hinder
it
from
appearing
in
sincere
action
,
he
may
address
himself
to
Almighty
God
,
and
shall
find
grace
to
assist
him
in
time
of
need
.
CHAP.
VIII
.
THe
last
enquiry
which
I
proposed
to
be
made
in
relation
to
this
great
duty
of
prayer
,
is
,
to
consider
,
whether
it
is
necessary
or
no.
And
this
would
need
no
discourse
at
all
,
would
men
be
contented
with
the
determinations
of
the
Gospel
,
and
not
mix
Christianity
with
Philosophical
disputes
,
and
turn
all
publick
places
of
meeting
,
into
Schools
of
controversie
,
where
every
man
determines
out
of
the
Chair
,
that
was
never
in
it
.
Christian
Religion
would
be
much
more
easie
than
it
is
,
if
men
would
look
upon
it
as
matter
of
fact
,
a
thing
that
was
once
done
and
delivered
by
the
great
Messiah
,
who
was
authorized
and
came
down
from
Heaven
,
to
proclaim
Gods
Covenant
of
Grace
to
the
world
,
sealed
by
the
blood
of
the
Mediator
,
and
all
conveyed
down
to
us
,
in
the
way
which
is
now
recommended
and
practised
in
such
Churches
,
as
own
the
Scriptures
to
be
their
Rule
of
faith
and
manners
,
and
impose
nothing
in
the
Circumstances
and
Ceremonies
that
attend
Religion
,
but
what
is
decent
,
in
order
,
and
for
edification
,
and
no
where
prohibited
in
the
Word
of
God
;
no
,
nor
yet
the
contrary
enjoyned
and
commanded
;
and
therefore
such
cannot
be
sinful
impositions
,
unless
men
,
pretending
to
Christianity
,
can
find
a
transgression
where
there
is
no
Law
.
But
however
,
because
it
has
been
a
fashion
,
(
to
say
nothing
of
design
)
to
render
easie
things
,
by
some
mens
perplexing
them
for
their
own
advantage
,
difficult
and
hard
:
That
I
may
not
seem
willing
to
avoid
trouble
;
and
because
no
other
more
necessary
labour
of
a
Minister
is
considered
,
than
what
is
made
publick
by
preaching
,
or
writing
,
I
am
resolved
at
this
time
,
being
in
a
complying
humour
,
neither
to
balk
the
questions
of
Knaves
,
nor
the
scruples
of
Fools
.
The
strong
foundation
upon
which
this
enquiry
is
built
,
is
upon
the
notion
of
Gods
Decrees
;
and
,
in
pursuance
of
these
,
his
Providence
over
the
world
,
and
therefore
what
necessity
is
there
of
prayer
,
since
it
cannot
alter
Gods
Decrees
,
and
,
in
consequence
of
it
,
the
actions
of
his
Providence
?
But
is
it
not
strange
,
that
some
men
should
raise
doubts
concerning
that
which
nature
it self
has
seem'd
to
dictate
,
and
is
one
of
the
principles
of
mankind
?
What
if
we
meet
with
some
few
Sceptical
Disputants
,
who
love
to
hear
themselves
talk
;
and
because
their
spirits
are
determined
to
their
tongues
,
and
too
well
love
their
lodging
there
,
having
left
few
in
their
brains
to
direct
and
guide
them
,
are
mightily
pleased
with
their
volubility
of
language
,
and
the
venting
their
passions
,
without
any
dictates
from
the
conclusions
of
their
retired
minds
,
but
make
their
affections
Clowns
to
their
understandings
,
whilst
they
pass
by
without
any
ceremony
or
consideration
?
Yet
I
am
resolved
to
prove
prayer
to
be
necessary
,
in
spight
of
all
Atheists
and
Fanaticks
,
if
they
will
attend
to
reason
,
or
but
consult
their
own
systems
.
He
that
denyes
the
Being
of
a
God
,
let
him
shew
the
reason
of
the
common
and
periodical
revolutions
of
things
;
or
how
he
himself
came
into
the
world
;
and
the
original
of
those
powers
by
which
he
manages
such
an
argument
.
And
if
he
cannot
deny
that
God
is
,
the
whole
world
will
hiss
at
him
,
if
he
will
not
grant
,
that
he
ought
to
be
invoked
,
and
prayed
to
.
And
as
for
those
,
who
allow
prayer
in
the
practice
,
but
yet
,
destroy
the
reason
of
it
,
by
their
principles
,
and
grow
distracted
by
their
belief
in
God
,
losing
his
Attributes
,
whilst
they
retain
his
Name
;
I
must
principally
discourse
with
such
men
under
this
enquiry
.
And
,
that
I
may
obtain
leave
with
others
in
the
world
,
that
make
some
figure
among
mankind
,
to
beat
the
bush
before
any
thing
is
started
;
give
me
leave
to
acquaint
you
,
that
't
is
a
common
division
of
that
worship
which
we
owe
to
God
,
into
a
Moral
,
and
Ceremonial
,
part
.
Moral
,
is
that
,
by
which
we
pay
our
duty
to
him
,
according
to
his
Moral
Precepts
and
Commands
implanted
in
our
natures
,
or
otherwise
sufficiently
revealed
,
submitting
to
his
will
in
his
daily
providence
.
Ceremonial
,
is
a
due
observance
of
those
Rites
and
circumstances
that
justly
tend
to
the
promotion
of
the
Moral
parts
of
worship
.
Now
,
though
this
latter
be
the
controversie
of
our
Countrey
,
and
those
times
in
which
we
live
;
though
debates
and
objections
concerning
this
,
are
the
sparks
,
that
set
whole
houses
on
fire
,
lay
Cities
waste
,
and
make
their
Inhabitants
prey
upon
each
other
;
and
like
thorns
,
crackle
under
the
Pots
of
some
,
who
would
be
accounted
little
less
than
Prophets
,
when
having
laid
,
they
foretell
,
their
own
designs
,
and
by
lucky
hits
bring
them
to
pass
.
Yet
,
since
the
first
is
not
without
its
difficulties
,
suitable
to
the
variation
of
the
fancies
,
judgements
,
or
interest
of
men
;
who
,
according
to
their
pleasure
,
or
the
admiration
of
others
,
make
things
either
hard
or
soft
,
difficult
or
easie
,
when
it
is
their
will
to
obscure
or
explain
them
.
Before
I
proceed
any
farther
on
the
particular
subject
under
consideration
,
it
may
not
be
amiss
,
to
be
instructed
in
its
preparatives
,
and
general
ingredients
,
as
it
is
a
part
of
Moral
Worship
,
in
which
is
included
that
which
is
Natural
.
To
compleat
which
,
there
must
(
1.
)
Be
a
serious
consideration
of
the
works
of
God
,
which
sufficiently
declare
his
Being
to
the
world
.
(
2.
)
A
right
judgement
upon
,
and
collection
from
,
them
.
(
3.
)
A
rational
and
suitable
affection
of
mind
,
proportionable
to
our
reasonable
inferences
,
and
deductions
.
And
,
Lastly
,
a
constant
demonstration
of
this
affection
throughout
the
whole
course
of
our
lives
;
especially
in
our
confessions
,
prayers
and
thanksgivings
to
God
.
First
,
Then
do
we
justly
contemplate
the
works
of
God
,
when
we
make
diligent
search
into
them
,
and
fix
our
minds
upon
the
excellency
of
their
nature
,
and
orderly
disposal
for
use
and
ornament
.
When
we
consider
both
the
Heavens
and
the
Earth
;
and
more
particularly
reflect
upon
our selves
,
(
as
David
did
)
,
and
see
how
fearfully
and
wonderfully
we
are
made
;
that
from
hence
we
may
infer
the
wisdom
,
goodness
,
and
power
of
God
.
(
2.
)
Then
do
we
perform
the
next
thing
preparative
to
prayer
,
and
adoration
,
when
,
upon
the
intellectual
view
of
any
of
Gods
works
of
Creation
,
or
Providence
,
we
own
and
acknowledge
his
glorious
Attributes
thus
rendred
apparent
to
us
,
because
there
are
sufficient
footsteps
of
these
in
the
works
of
his
hands
.
Thus
the
heavens
declare
the
glory
of
God
,
and
the
firmament
sheweth
his
handy
work
:
Day
unto
day
uttereth
speech
,
and
night
unto
night
sheweth
knowledge
,
(
Psal.
19.1
,
2.
)
And
the
invisible
things
of
him
(
sayes
St.
Paul
)
are
clearly
seen
from
the
Creation
of
the
World
,
being
understood
by
the
things
that
are
made
,
even
his
eternal
power
and
Godhead
,
(
Rom.
1.20
.
(
3.
)
We
ascend
another
step
of
moral
service
,
when
,
by
due
consideration
,
we
act
with
understanding
and
judgment
upon
the
works
of
God
;
inferring
from
thence
his
glorious
Attributes
;
and
,
upon
the
contemplation
and
view
,
we
are
properly
and
truly
affected
with
them
,
as
things
that
mark
out
a
most
excellent
Being
.
This
affection
will
appear
in
our
admiration
,
love
,
and
awful
regard
to
him
;
in
our
humility
of
mind
,
and
dependance
on
him
;
in
our
rejoycing
and
confiding
in
him
;
and
the
like
acts
of
rational
creatures
,
towards
their
great
and
Soveraign
Creator
.
And
therefore
,
(
Lastly
,
)
we
must
give
all
possible
testimony
of
these
affections
throughout
the
whole
course
of
our
lives
,
by
adoring
him
whom
we
have
cause
to
fear
;
by
invoking
him
on
whom
we
depend
;
by
giving
thanks
to
him
who
is
our
great
Benefactor
;
by
continual
calling
on
his
power
for
aid
,
and
praying
his
goodness
to
relieve
us
in
our
necessities
;
and
by
a
constant
obedience
to
him
who
is
our
King
,
and
most
Supreme
Governour
.
Now
though
none
,
almost
,
who
is
endowed
with
any
reason
and
understanding
,
can
refuse
,
from
the
prospect
of
this
,
to
conclude
prayer
to
be
both
necessary
and
advantageous
;
Yet
the
Disputers
of
this
World
,
especially
when
they
like
not
the
man
that
writes
it
,
will
not
be
so
easily
satisfied
.
For
,
(
1.
)
Some
have
conjectured
things
to
come
to
pass
by
chance
and
fortune
,
denying
Gods
Government
of
the
World
by
Providence
.
(
2.
)
Others
have
introduced
a
Stoical
fatality
,
concluding
all
things
to
be
necessary
,
banishing
what
we
call
contingency
.
Now
whether
this
is
said
to
come
to
pass
by
the
concatenation
of
second
Causes
,
by
the
fatality
of
Stars
,
or
by
reason
of
absolute
and
irrespective
Decrees
;
This
Principle
,
like
the
former
,
takes
away
the
great
reason
of
prayer
,
as
it
regards
the
procuring
benefits
to
our selves
;
and
renders
our
petitions
useless
,
and
in
vain
,
if
God
be
inexorable
,
and
has
so
tied
himself
up
by
his
own
Decrees
,
that
he
will
not
be
intreated
by
the
most
profound
and
sincere
devotions
,
nor
the
most
affectionate
,
humble
and
hearty
prayers
of
men
,
whom
he
has
yet
commanded
to
petition
him
.
Oh!
What
a
strange
being
do
some
men
make
him
?
This
supposes
him
to
be
so
unlike
to
the
great
Maker
and
Governor
of
the
Universe
,
that
a
man
,
of
but
a
tolerable
nature
and
ingenuity
,
would
be
ashamed
of
such
a
description
of
himself
.
Now
though
it
might
be
a
sufficient
answer
to
Objections
raised
from
such
absurd
and
ridiculous
principles
,
to
expose
the
propositions
upon
which
such
inferences
are
built
.
Yet
,
because
it
would
too
much
swell
this
Discourse
;
I
shall
rather
do
it
,
with
reference
unto
prayer
,
by
this
more
short
and
ready
Method
.
(
1.
)
By
shewing
that
,
notwithstanding
all
his
dark
,
and
most
secret
,
Decrees
,
God
has
promised
to
hear
and
grant
mens
lawful
petitions
.
(
2.
)
That
he
has
done
so
even
when
he
had
seemed
to
determine
things
opposite
to
what
they
asked
.
And
(
3.
)
by
giving
some
reasons
for
this
Duty
of
prayer
,
which
will
determine
the
point
,
how
great
soever
the
Objections
against
it
may
appear
to
be
.
First
,
God
has
promised
to
hear
and
grant
mens
lawful
petitions
.
Offer
to
God
thanksgiving
,
and
pay
thy
vows
unto
the
most
high
;
And
call
upon
me
(
says
God
)
in
the
day
of
trouble
;
I
will
deliver
thee
,
and
thou
shalt
glorifie
me
,
(
Psal.
50.14
,
15.
)
.
When
Solomon
had
finished
that
glorious
Temple
,
devoutly
dedicated
to
the
honour
of
God
;
the
great
Jehovah
signified
to
him
the
acceptance
both
of
his
prayer
,
and
dedication
,
together
with
the
wise
choice
of
that
place
for
an
house
of
Sacrifice
;
And
then
he
makes
this
solemn
promise
;
If
I
shut
up
heaven
that
there
be
no
rain
;
or
if
I
command
the
locusts
to
devour
the
land
;
or
if
I
send
a
pestilence
among
my
people
:
If
my
people
,
upon
whom
my
name
is
called
,
shall
humble
themselves
,
and
pray
,
and
seek
my
face
,
and
turn
from
their
wicked
ways
;
Then
will
I
hear
from
heaven
,
and
will
forgive
their
sin
,
and
will
heal
their
land
:
And
mine
eyes
shall
be
open
,
and
mine
ears
attent
unto
the
prayer
that
is
made
in
this
place
,
(
2
Chron.
7th
Chap.
13
,
14
,
15.
)
.
And
if
any
one
should
unreasonably
think
that
such
promises
only
concerned
the
Jews
,
when
the
thing
,
which
it
is
quoted
to
prove
,
is
equally
,
as
to
the
main
substance
,
a
duty
and
an
incouragement
to
the
Christians
;
let
him
quit
the
Old
Testament
in
point
of
Controversie
;
and
we
will
presently
make
use
only
of
the
New
.
But
then
some
Jesuited
Protestants
might
many
times
lose
their
Cause
,
if
they
had
not
Prophecies
to
retire
to
in
the
dark
;
and
would
have
nothing
but
the
Book
of
the
Revelation
to
guide
them
.
Yet
however
,
let
us
peruse
the
New
Testament
;
and
the
promises
,
in
this
case
,
will
appear
more
large
and
comprehensive
;
where
we
have
the
blood
of
Sprinkling
,
speaking
better
things
than
the
blood
of
Abel
;
that
pleads
strongly
for
the
acceptance
of
Christians
lawful
petitions
;
where
we
have
the
Mediator
of
a
better
Covenant
,
who
continually
appears
in
the
presence
of
God
,
presenting
both
his
sufferings
and
his
triumphs
,
and
,
in
virtue
of
his
Sacrifice
upon
the
Cross
,
now
liveth
to
make
intercession
for
us
;
and
therefore
our
prayers
,
through
his
hands
ascend
as
incense
,
when
we
offer
our
Spiritual
Sacrifices
by
him
,
our
Intercessor
does
sufficiently
consecrate
them
,
in
whose
name
we
are
exhorted
to
come
boldly
to
the
Throne
of
grace
,
that
we
may
obtain
mercy
,
and
find
grace
to
help
us
in
time
of
need
,
(
Heb.
4.16
.
)
Nay
,
our
blessed
Saviour
himself
incourages
all
his
Disciple
to
make
their
petitions
to
Almighty
God
.
Ask
(
says
he
)
and
it
shall
be
given
you
,
seek
and
ye
shall
find
;
knock
,
and
it
shall
be
opened
unto
you
:
For
every
one
that
asketh
receiveth
,
and
he
that
seeketh
findeth
,
and
to
him
that
knocketh
it
shall
be
opened
,
(
Matth.
7.7
,
8.
)
Furthermore
,
he
confirms
this
by
the
addition
of
a
promise
to
use
his
utmost
interest
in
it
,
and
his
Mediatory
authority
to
bestow
what
we
lawfully
pray
for
;
And
certainly
,
in
this
state
of
Christianity
,
we
may
fully
depend
upon
his
Intercession
and
ability
;
Because
all
power
is
given
to
him
,
both
in
heaven
and
in
earth
.
See
therefore
what
he
ingages
for
,
(
John
14.13
,
14.
)
.
Whatsoever
ye
shall
ask
in
my
name
,
that
will
I
do
;
and
doubles
the
promise
for
the
greater
assurance
to
his
Disciples
:
Nay
,
not
only
so
,
but
repeats
it
with
a
double
asseveration
;
Verily
,
verily
,
I
say
unto
you
whatsoever
ye
shall
ask
the
Father
in
my
name
,
he
will
give
it
you
,
(
Joh.
16.23
,
24
,
and
27.
)
.
Our
Saviour
was
so
careful
to
prevent
,
or
scatter
,
all
those
fears
that
,
like
a
Cloud
,
hung
over
his
Disciples
heads
,
upon
the
apprehensions
they
might
have
of
his
departure
from
them
,
that
he
does
not
only
promise
to
send
the
Comforter
to
them
,
but
assures
them
,
upon
the
word
of
truth
,
that
when
in
any
straits
and
exigencies
of
affairs
,
they
should
,
through
him
,
make
their
addresses
unto
God
,
they
should
have
ready
audience
,
and
a
quick
return
made
to
their
prayers
.
And
therefore
he
bids
them
ask
and
they
shall
receive
,
that
their
joy
might
be
full
;
and
gives
a
sufficient
argument
to
encourage
them
to
petition
,
and
emboldens
their
faith
and
hope
in
their
prayers
;
because
the
Father
himself
has
a
great
kindness
for
all
those
who
evidence
their
affection
to
the
Son
of
his
bosom
,
and
the
delight
of
his
soul
.
So
that
sooner
shall
the
earth
be
dissolved
,
and
the
heavens
melt
,
than
such
promises
,
so
powerfully
confirmed
,
fail
of
their
accomplishment
;
nor
can
any
man
possibly
distrust
them
,
when
he
is
himself
,
that
concludes
God
to
be
faithful
,
and
immutable
,
and
does
not
think
our
Saviour
Christ
to
be
the
greatest
Impostor
in
the
World
.
(
2.
)
God
has
heard
mens
prayers
for
such
things
as
they
have
asked
,
even
when
he
had
seemed
to
have
determined
beforehand
what
was
contrary
to
the
end
of
their
petitions
.
And
therefore
,
although
he
knows
our
wants
before
we
utter
and
make
them
publick
by
open
addresses
;
yet
as
his
command
for
prayer
and
promises
of
audience
takes
off
that
Objection
:
So
if
his
determinations
have
,
de
facto
,
been
altered
upon
mens
devout
prayers
,
and
humble
supplications
,
it
doth
not
only
prove
some
Decrees
conditional
;
but
sufficiently
baffles
all
discouragements
to
prayer
which
we
may
receive
from
any
uncouth
and
absurd
Doctrines
of
men
concerning
absolute
and
irrespective
determinations
,
with
reference
to
the
beings
here
on
Earth
;
which
,
in
their
consequence
,
render
prayers
useless
,
and
justifie
what
they
call
persecution
;
since
,
in
my
opinion
,
they
should
follow
,
or
at
least
submit
to
,
Providence
,
(
if
they
state
it
right
)
as
well
in
,
what
the
vulgar
call
,
misfortunes
,
as
they
pretended
to
do
,
in
their
glories
,
and
in
their
triumphs
.
But
,
though
Gods
Providence
is
over
all
his
works
,
and
like
a
wise
Governour
,
he
superintends
the
World
:
Yet
since
secret
things
belong
unto
him
,
and
only
revealed
to
us
,
and
to
our
children
;
His
apparent
commands
are
to
be
the
rules
for
our
practice
,
and
not
his
obscure
and
hidden
Decrees
;
which
mystical
,
and
pretending
,
persons
,
who
confidently
assume
the
monopoly
of
Dreams
,
would
fain
have
authority
to
soothsay
upon
;
that
they
may
not
appear
to
be
ignorant
in
that
which
no
man
can
know
;
and
yet
these
would
willingly
,
when
it
might
be
propitious
to
their
designs
,
resolve
all
their
villany
into
them
.
But
what
a
strange
confusion
would
be
introduced
into
the
World
(
although
sincerity
did
attend
opinion
)
if
Subjects
should
proportion
their
actions
of
life
according
to
the
uncertain
conjectures
they
have
of
the
intententions
and
designs
of
their
Prince
,
and
not
guide
themselves
by
his
known
Laws
?
The
Laws
would
,
then
,
no
longer
be
his
,
but
their
own
;
and
upon
an
uncertain
,
though
frightful
,
prevision
,
they
would
rebel
either
by
nature
or
instinct
,
and
wipe
their
mouths
whilst
they
gravely
make
Providence
their
Leader
.
Such
would
our
deportment
be
towards
God
,
should
we
measure
our
Duties
by
Gods
Decrees
,
which
we
could
never
know
:
and
leave
his
written
Laws
manifested
in
his
word
,
by
which
he
has
declared
his
will
to
men
.
And
certainly
men
who
make
Providence
to
be
their
conductor
in
these
affairs
;
though
they
have
been
in
earnest
,
yet
,
now
,
are
but
in
jest
with
us
;
since
it
seems
but
to
serve
their
turn
at
such
a
time
,
in
which
they
say
they
groan
under
,
and
cry
out
on
,
persecution
from
those
,
who
,
having
gained
the
whip
hand
,
exercise
it
very
gently
upon
them
;
nor
would
I
have
it
(
were
it
in
my
power
)
too
severe
upon
the
backs
of
any
;
nor
any
ways
intolerable
on
the
Masters
of
Assemblies
.
And
truly
,
I
know
not
but
it
might
be
born
with
a
little
patience
,
though
they
should
be
compell'd
to
take
Country
air
to
preserve
their
own
health
,
when
they
make
others
sick
in
the
Town
by
staying
.
But
however
it
fares
with
particular
contrivers
,
that
follow
Providence
,
whilst
it
comports
with
their
own
interest
;
yet
certainly
,
whatever
may
be
the
mystical
conclusions
of
any
Enthusiastical
men
,
whose
fancy
may
blow
them
up
to
the
conceipt
,
and
,
for
ought
some
others
know
,
to
the
very
sense
of
an
Inspiration
;
Providence
,
which
was
always
dark
and
full
of
riddles
,
was
never
designed
as
a
Rule
to
mens
lives
;
because
from
this
are
frequently
deduced
opposite
,
and
quite
contrary
conclusions
.
Alas
!
men
(
who
,
when
blown
up
like
a
bladder
,
are
no
more
,
though
when
broken
they
may
make
a
louder
crack
)
cannot
see
through
the
Clouds
of
Heaven
,
nor
discern
the
Council
of
the
adorable
Trinity
,
nor
read
the
Decrees
,
or
Records
above
,
that
accordingly
they
may
act
here
on
Earth
.
Mortal
men
in
this
variable
state
below
,
are
to
confine
themselves
to
the
Law
,
and
to
the
Testimony
;
and
if
any
speak
not
according
to
this
word
,
(
whatever
illuminations
they
may
pretend
)
it
is
because
there
is
no
light
within
them
,
(
Isai.
8.20
.
)
And
,
verily
,
there
is
no
cause
to
doubt
(
if
our
Maker
be
a
God
of
truth
,
and
designed
not
to
impose
upon
the
World
)
but
that
I
may
affirm
,
without
any
dangerous
opposition
,
that
his
secret
will
does
not
contradict
his
revealed
,
notwithstanding
the
boldness
and
impiety
of
the
distinction
,
as
it
is
made
use
of
in
Gods
dealing
with
men
:
or
as
the
Symbol
and
infallible
test
of
one
party
renouncing
all
Symbolical
Ceremonies
.
Having
thus
too
largely
prefaced
that
which
I
promised
to
prove
:
(
which
I
strived
to
check
my
Pen
in
;
but
my
understanding
would
dictate
to
my
will
,
and
both
must
unavoidably
guide
my
hand
)
.
I
come
now
to
give
some
instances
where
prayer
has
prevailed
with
God
to
grant
petitions
,
when
yet
he
had
seemed
to
have
determined
things
contrary
to
the
sence
of
them
.
And
I
shall
not
fetch
too
large
a
compass
,
but
name
a
few
.
The
first
shall
be
the
case
of
the
Israelites
;
when
,
in
the
absence
of
Moses
on
the
Mount
,
beyond
their
expectation
,
they
had
caused
a
molten
Calf
to
be
made
,
and
had
offered
burnt
,
and
peace-offerings
before
it
,
and
devoted
this
prophane
institution
of
theirs
by
a
solemn
Festival
;
God
was
so
imaged
at
this
abomination
,
that
he
did
not
only
abhor
the
service
,
but
declared
in
wrath
,
that
they
had
corrupted
themselves
,
and
that
they
were
a
stiff-necked
people
:
Nay
,
he
forbad
Moses
to
intercede
for
them
,
that
he
might
render
them
as
great
an
example
of
his
fury
,
as
he
had
before
of
his
mercy
,
and
his
Miracles
.
Now
,
therefore
,
let
me
alone
(
saies
God
to
Moses
,
)
that
my
wrath
may
wax
hot
against
them
and
that
I
may
consume
them
:
And
yet
,
upon
the
intercession
of
Moses
,
the
text
declares
,
that
the
Lord
repented
him
of
the
evil
which
he
thought
to
do
unto
his
people
,
(
Exod.
32.14
.
)
.
Again
,
when
they
were
discontented
,
and
murmured
at
the
report
made
to
them
of
the
Promised
Land
,
and
,
for
these
signals
of
their
disobedience
,
the
great
God
threatened
to
smite
them
with
the
Pestilence
,
and
to
disinherit
them
of
that
favour
,
and
Land
together
,
which
he
had
before
given
them
a
title
to
;
Yet
,
upon
Moses's
intercession
and
prayer
,
in
their
behalf
,
when
he
beseeched
God
to
pardon
the
iniquity
of
the
people
,
according
to
the
greatness
of
his
mercy
;
He
returned
to
him
this
gracious
answer
;
I
have
pardoned
according
to
thy
word
,
(
Numb.
14.20
.
)
.
And
,
indeed
,
to
give
those
frequent
instances
of
this
people
,
obtaining
mercy
by
prayer
,
even
when
God
had
declared
his
determination
to
punish
,
would
be
to
follow
them
from
their
Cradle
to
their
Grave
:
for
as
he
loved
Israel
when
it
was
a
child
,
so
his
affection
continued
as
they
grew
up
,
and
his
mercy
followed
them
to
their
old
age
:
And
though
their
sinful
obstinacy
,
when
there
was
no
hope
of
recovery
left
,
after
various
methods
in
which
their
safety
was
attempted
,
caused
God
to
abate
his
favours
by
degrees
;
Yet
,
it
was
not
totally
withdrawn
,
till
he
was
forced
to
lay
his
ax
to
the
root
of
the
tree
,
and
to
cut
it
down
for
cumbring
the
ground
;
to
cause
a
calamitous
dispersion
of
them
,
and
put
a
final
period
to
their
State
and
Government
.
So
that
to
instance
in
all
their
deliverances
,
and
frequent
preservations
obtained
by
prayer
,
would
be
to
write
an
History
of
the
Jews
,
and
to
transcribe
,
almost
,
all
their
Annals
.
They
sin'd
,
very
often
,
in
the
midst
of
Miracles
;
and
,
yet
,
upon
their
repentance
and
prayer
,
the
grace
of
God
as
often
pardoned
them
;
and
he
revok'd
his
Sentence
,
even
when
it
was
pass'd
,
and
gone
forth
against
them
.
So
that
this
people
was
not
a
greater
and
more
lasting
Monument
of
his
vast
and
incomprehensible
Power
,
than
they
were
examples
of
his
forbearance
,
and
long
suffering
;
being
rendered
objects
of
his
infinite
mercy
,
and
as
large
an
instance
of
the
prevalency
of
prayer
,
as
they
were
of
his
protection
and
compassion
.
But
,
a
second
example
,
and
proof
too
,
of
Gods
being
prevailed
upon
by
prayer
,
to
revoke
a
Sentence
when
it
was
decreed
and
published
,
shall
be
an
instance
in
Hezechiah
,
(
2
Kings
,
20th
Chap.
)
.
When
this
King
was
sick
,
and
God
had
sent
the
Prophet
Isaiah
to
him
,
to
declare
that
startling
and
fatal
Sentence
;
Set
thine
house
in
order
,
for
thou
shalt
die
and
not
live
.
He
presently
turned
himself
to
the
wall
,
and
mixing
tears
with
his
affectionate
prayer
,
beseeched
God
to
revoke
his
Decree
,
and
rescind
his
resolution
:
And
such
was
the
prevalence
of
his
sincere
desire
,
that
his
petitions
were
not
only
heard
,
but
answered
too
;
his
tears
,
being
not
those
of
an
hypocritical
Crocodile
weeping
over
a
prey
which
he
intended
to
devour
,
were
quickly
wiped
off
from
his
cheeks
;
and
a
grant
from
Heaven
,
beyond
any
reasonable
expectation
,
exchanged
his
mourning
for
joy
and
gladness
,
and
added
fifteen
years
to
his
life
;
and
,
in
order
to
his
enjoyment
of
them
,
he
was
directed
,
from
above
,
to
the
use
of
those
things
here
below
,
that
might
infallibly
,
when
God
himself
was
pleased
to
assist
,
be
the
means
of
his
Cure
.
And
,
to
comfort
him
in
the
interval
,
he
gave
him
a
miraculous
sign
of
the
accomplishment
,
that
he
might
have
some
present
ease
and
satisfaction
.
The
last
instance
,
to
prove
this
point
,
which
now
has
fallen
under
consideration
,
shall
be
that
of
Nin
ve●
:
For
when
God
had
pronounced
his
Sentence
against
that
people
,
and
commanded
Jonah
the
Prophet
,
to
proclaim
it
;
which
denunciation
was
very
precise
;
That
at
the
end
of
forty
daies
,
Niniveh
should
be
destroyed
:
Yet
,
as
soon
as
there
was
a
Fast
proclaimed
,
and
the
Citizens
had
clothed
themselves
with
Sackcloth
as
a
publick
testimony
,
and
significant
ceremony
of
their
guilt
and
sorrow
,
and
resolution
of
amendment
,
and
cried
mightily
unto
God
in
prayer
,
attended
by
a
solemn
repentance
:
The
Text
declares
,
that
he
saw
their
works
,
and
repented
of
the
evil
which
he
said
he
would
do
unto
them
,
and
did
it
not
,
(
Jonah
3.10
.
)
And
till
these
,
and
such
like
,
examples
are
blotted
out
of
the
Sacred
Records
,
we
have
no
reason
to
forbear
our
prayers
upon
any
notion
of
Gods
Decrees
,
or
from
any
Sceptical
or
perverse
conclusions
which
any
of
the
high
slown
wits
of
men
may
draw
from
an
unalterable
Providence
;
the
particular
paths
of
which
are
past
our
finding
out
;
because
,
being
not
sufficiently
declared
to
us
,
they
are
,
like
the
secrets
of
Princes
,
kept
privately
,
(
without
which
,
confusion
would
presently
mix
with
their
Government
)
and
lock'd
up
in
a
close
Cabinet
;
and
therefore
we
cannot
draw
conclusions
when
we
are
ignorant
of
the
premisses
,
from
whence
our
inferences
should
be
made
.
Providence
will
certainly
be
too
obscure
,
(
unless
that
which
is
steady
and
universal
,
uniform
,
and
,
in
all
revolutions
,
still
the
same
)
for
us
to
draw
certain
and
infallible
rules
from
,
to
conduct
us
in
the
duties
and
affairs
of
this
life
.
And
yet
we
may
,
and
ought
too
,
after
the
acts
of
Providence
are
rendred
visible
,
to
make
some
reflections
,
as
it
relates
to
our selves
;
though
we
ought
to
be
extremely
cautious
how
we
pass
Censures
upon
others
,
from
the
consideration
of
Gods
Providence
towards
them
;
because
if
we
are
too
bold
in
that
,
we
do
not
only
give
too
great
an
evidence
of
a
very
partial
and
ill
nature
;
but
we
shall
often
acquit
the
guilty
,
whilst
we
pass
Sentence
upon
the
innocent
,
and
condemn
the
generation
of
Gods
children
.
It
may
be
lawful
,
in
the
general
,
to
read
our
sins
by
our
own
particular
temporal
punishments
;
nay
,
the
kind
of
sin
we
have
been
guilty
of
,
which
has
provoked
God
to
be
severe
against
us
,
when
the
sin
is
manifest
in
the
misery
,
which
is
the
consequent
of
it
.
But
this
cannot
be
managed
by
every
man
;
Because
it
requires
a
large
observation
;
great
and
deep
thoughtfulness
of
heart
,
attended
with
very
much
caution
,
and
prudence
.
Yet
,
when
any
dismal
,
or
adverse
,
affliction
happens
to
betide
us
,
we
cannot
offend
:
But
we
must
be
industrious
,
in
searching
out
our
waies
,
and
turning
to
the
Lord
our
God
;
and
it
ought
to
cause
some
humiliation
in
our
own
minds
,
though
,
all
this
while
,
the
Providence
of
God
may
wisely
design
it
for
our
advantage
.
But
nothing
of
this
nature
can
reasonably
give
a
check
to
our
devotion
;
or
be
an
argument
against
invoking
the
Deity
.
Especially
,
if
(
in
the
last
place
)
we
consider
,
that
,
notwithstanding
all
Objections
,
there
are
sufficient
reasons
to
determine
us
in
this
point
,
and
fix
prayer
as
a
duty
upon
us
.
For
(
1.
)
,
Admitting
,
that
all
things
were
predetermined
by
their
Creator
,
not
only
in
the
general
,
but
in
particular
too
;
in
what
order
they
should
be
in
the
world
;
what
regard
they
should
bear
to
each
other
;
nay
,
the
minutest
circumstances
of
persons
,
and
things
:
Yet
since
all
must
be
accomplished
by
a
wise
and
powerful
application
of
actives
,
to
passives
;
by
invigorating
Causes
,
to
produce
their
effects
,
or
,
withdrawing
their
force
;
Or
,
by
new
mixtures
,
altering
their
nature
,
as
may
best
comport
with
the
particular
ends
of
the
Eternal
Decree
:
Since
it
is
most
certain
that
means
are
used
,
by
the
Supreme
Governour
,
to
bring
about
the
designs
of
his
Providence
;
who
knows
,
but
prayer
may
be
one
?
Especially
,
since
it
infallibly
operates
upon
the
minds
of
men
,
beyond
any
rhetorical
exhortation
in
the
world
,
to
cause
them
to
change
evil
resolutions
,
and
to
submit
to
the
conduct
of
the
most
wise
Being
;
Although
it
could
not
incline
him
to
alter
any
Decree
that
is
gone
out
of
his
mouth
,
nor
break
any
link
in
the
fixed
,
and
determined
,
chain
of
Providence
.
Nay
,
we
may
with
great
reason
conclude
it
to
be
so
;
when
,
(
2.
)
We
consider
,
that
we
are
commanded
to
pray
by
God
himself
,
whose
infinite
wisdom
never
designed
such
great
solemnity
to
no
purpose
;
nor
can
he
only
appoint
it
in
honour
to
himself
,
when
he
has
declared
,
that
it
shall
be
beneficial
unto
us
:
How
can
we
otherwise
understand
St.
James
(
Chap.
5.13
.
)
?
Is
any
among
you
afflicted
?
Let
him
pray
.
Is
any
man
sick
among
you
?
Let
him
call
for
the
Elders
of
the
Church
,
and
let
them
pray
over
him
:
and
the
prayer
of
faith
shall
save
the
sick
.
St.
Paul
had
petitioned
to
no
purpose
,
when
Sathan
stir'd
up
some
potent
lust
,
in
his
own
flesh
,
or
the
malice
of
his
severe
adversaries
,
to
buffet
him
,
if
prayer
had
not
been
a
means
to
convey
relief
to
him
;
and
yet
we
find
him
thrice
interceding
,
in
his
own
behalf
,
for
the
removal
of
this
afflicting
evil
,
(
2
Cor.
12.8
.
)
.
And
,
though
he
might
not
obtain
the
particular
thing
which
he
prayed
for
;
yet
instead
of
that
,
he
gained
grace
,
and
strength
,
to
support
him
in
his
misery
,
and
,
in
the
end
,
to
triumph
over
his
infirmities
,
and
snares
.
But
what
matter
is
it
,
how
great
and
formidable
Objections
are
,
by
which
carnal
and
indevout
men
quarrel
,
that
which
they
find
to
be
a
duty
inconsistent
with
their
loose
and
ungodly
temper
?
As
long
as
we
find
the
generality
of
mankind
,
to
have
endeavoured
,
from
a
natural
instinct
,
to
appease
the
Deity
,
and
render
God
propitious
to
them
:
As
long
as
any
outward
Revelation
has
been
legible
to
the
World
,
we
find
prayer
an
ingredient
in
mens
worship
:
It
was
the
practice
both
of
Jews
,
and
Gentiles
,
commanded
both
by
Moses
,
and
Christ
.
What
should
we
then
regard
fallacious
and
ill-grounded
arguments
for
,
against
so
solemn
and
universal
a
duty
?
When
our
Saviour
himself
has
taught
us
to
pray
,
and
promised
that
we
shall
receive
what
we
ask
for
,
if
we
ask
not
amiss
:
when
we
read
those
precepts
of
the
inspired
,
and
blessed
,
Apostle
St.
Paul
;
Pray
without
ceasing
;
continue
instant
in
prayer
,
and
the
like
;
when
we
know
that
the
Apostles
,
and
Primitive
Christians
,
were
constant
and
zealous
in
their
prayers
;
and
from
them
it
has
been
derived
downwards
,
as
a
duty
to
us
,
through
all
the
intermediate
Ages
of
the
Church
.
Nay
,
unless
,
Finally
,
we
could
prove
that
Sacred
Text
to
be
Apocryphal
,
(
Phil.
4.6
.
)
;
In
every
thing
,
by
prayer
,
and
supplication
,
with
thanksgiving
,
let
your
requests
be
made
known
unto
God
.
And
,
who
would
willingly
,
if
it
were
in
his
power
,
cancel
such
a
duty
,
which
,
besides
the
inward
satisfaction
men
conversant
in
it
,
receive
in
the
performance
,
being
devoutly
and
orderly
acted
towards
God
,
through
the
merits
of
our
Saviour
,
it
obtains
Temporal
,
Spiritual
,
and
Eternal
blessings
?
Elijah
prayed
for
rain
in
a
time
of
drought
,
and
the
Heavens
,
quickly
relenting
,
wept
.
(
1
Kings
,
18th
Chap.
)
.
Hannah
petitioned
God
for
a
Son
,
and
then
brought
forth
Samuel
.
For
this
child
(
says
she
)
I
prayed
,
and
the
Lord
gave
me
my
petition
that
I
asked
of
him
,
(
1
Sam.
1.27
.
)
.
Ephraim
bemoaned
himself
,
and
prayed
that
he
might
be
converted
from
the
error
of
his
ways
;
and
God
soon
granted
the
request
:
For
I
will
surely
have
mercy
on
him
,
saith
,
the
Lord
,
(
Jer.
31.20
.
)
.
So
reasonable
is
that
exhortation
of
Saint
James
,
(
Chap.
1.5
.
)
;
If
any
of
you
lack
wisdom
,
let
him
ask
it
of
God
,
who
giveth
to
all
men
liberally
,
and
upbraideth
not
,
and
it
shall
be
given
him
.
David
at
once
acknowledged
his
sin
,
and
beg'd
pardon
;
and
God
forgave
him
the
iniquity
of
his
sin
,
(
Psal.
32.5
.
)
.
And
,
therefore
,
he
most
justly
infer'd
a
conclusion
from
it
,
to
incourage
others
to
this
Sacred
duty
:
For
this
(
says
he
)
shall
every
one
that
is
godly
pray
unto
God
,
in
a
time
when
he
may
be
found
.
Lastly
,
we
find
the
Thief
upon
the
Cross
,
by
his
short
prayer
,
obtaining
this
answer
;
verily
(
says
our
Saviour
)
I
declare
to
thee
,
that
to
day
thou
shalt
be
with
me
in
Paradise
,
(
Luke
23.48
)
.
So
that
supposing
that
there
were
no
certainty
,
in
this
case
,
by
which
we
might
determine
our
duty
,
(
as
plainly
there
is
)
:
Yet
when
two
probabilities
appear
,
't
is
most
rational
to
make
our
choice
,
in
things
where
one
must
become
our
Option
,
according
to
the
weight
of
Arguments
,
to
incline
us
.
And
if
this
be
a
fair
and
equal
standard
,
we
cannot
possibly
neglect
,
or
recede
from
the
duty
of
prayer
;
since
the
objections
against
it
(
if
they
could
not
otherways
be
solved
)
are
neither
proportionate
for
weight
,
or
number
,
to
the
reasons
which
have
been
urged
for
prayer
.
Especially
if
,
(
3.
)
We
consider
that
in
this
we
offer
a
resignation
of
our selves
,
and
all
our
concerns
,
to
the
God
that
made
us
;
that
prayer
causes
us
to
put
a
guard
upon
our selves
,
by
our
discovery
of
those
weaknesses
and
breaches
,
which
the
enemy
of
mankind
,
or
age
in
sinning
,
or
want
of
repairs
by
vertue
and
Religion
,
have
made
and
enlarged
upon
us
;
and
in
this
we
also
discern
,
as
in
a
glass
,
the
common
infirmities
of
our
own
natures
,
and
how
accidents
in
the
world
,
betray
us
into
misfortunes
;
against
all
which
we
pray
for
aid
,
and
petition
for
relief
.
And
thus
it
becomes
an
excellent
mean
to
cause
us
,
to
order
our
conversation
aright
,
that
we
may
,
at
last
,
see
the
Salvation
of
God
.
Nay
,
some
men
(
though
I
know
not
well
upon
what
certain
foundation
)
build
the
great
use
and
advantage
of
prayer
upon
this
thing
:
But
by
this
they
pass
it
into
an
exhortation
only
,
and
seem
as
it
were
to
transubstantiate
it
;
and
abate
not
only
from
the
use
of
it
,
as
distinguished
from
all
other
duties
,
that
convey
knowledge
,
and
raise
affection
;
but
from
the
advantages
we
receive
by
it
.
One
observes
this
difference
,
betwixt
Human
and
Divine
Prayer
:
'
That
prayer
,
among
men
,
is
supposed
to
be
a
mean
to
change
the
person
to
whom
I
we
pray
:
But
prayer
to
God
does
not
change
him
;
but
only
fits
us
for
receiving
the
things
prayed
for
.
Yet
this
cannot
possibly
be
wholsom
Doctrine
,
unless
we
allow
it
some
grains
of
salt
,
by
distinguishing
betwixt
Gods
Essence
,
and
his
Will
;
his
Essence
,
indeed
,
cannot
be
changed
by
our
prayers
;
but
his
Will
may
.
Again
,
before
the
former
Assertion
can
be
accounted
true
,
Gods
Decrees
must
be
distinguished
into
absolute
,
and
conditional
;
His
,
absolute
Decrees
cannot
be
altered
,
but
his
conditional
may
,
as
I
have
proved
before
.
However
,
we
must
conclude
that
one
end
of
prayer
,
(
and
therefore
one
design
of
Gods
commanding
it
,
though
this
cannot
be
all
)
next
to
a
profession
of
our
dependance
on
him
,
and
that
natural
subjection
we
owe
to
him
,
seems
to
be
,
the
influence
it
has
upon
our selves
,
to
produce
the
growth
and
actions
of
piety
and
vertue
,
and
the
purifying
our
Souls
,
and
Bodies
too
,
for
the
reception
of
those
favours
for
which
we
make
our
humble
petitions
.
And
when
we
shall
,
with
some
thoughtfulness
,
consider
what
a
direct
influence
our
prayers
have
,
to
the
accomplishing
such
glorious
designs
;
we
cannot
deny
even
this
argument
,
to
conclude
our
duty
.
For
how
effectually
do
our
prayers
move
us
to
those
vertues
for
the
accomplishment
of
which
we
implore
Gods
grace
and
assistance
,
if
we
are
at
all
hearty
in
our
addresses
?
And
how
directly
do
they
check
those
vices
which
we
both
lament
a
former
,
and
pray
against
a
future
,
commission
of
?
Our
confessions
bring
our
sins
to
remembrance
,
and
those
expressions
by
which
we
aggravate
them
with
truth
,
cause
us
to
abominate
those
miscarriages
which
we
thus
,
with
horror
,
most
dreadfully
decipher
.
Our
petitions
mind
us
of
our
own
infirmities
,
and
the
person
from
whom
we
obtain
relief
;
and
our
very
thanksgivings
for
blessings
received
impress
our
minds
with
a
sense
of
his
goodness
,
and
power
,
from
whom
comes
every
good
and
perfect
gift
.
And
the
frequent
repetitions
of
such
a
duty
,
cannot
but
inform
us
of
our
great
obligations
to
so
good
a
benefactor
;
fill
our
hearts
with
awe
and
reverence
,
and
cause
returns
,
in
the
obedience
of
our
lives
,
to
him
,
on
whom
we
are
made
sensible
of
such
a
large
dependance
,
and
from
whom
,
as
often
as
we
say
our
prayers
,
we
acknowledge
to
have
renewed
obligations
.
So
that
were
this
great
and
solemn
duty
of
prayer
,
frequently
practised
,
with
due
humility
and
intention
of
mind
;
it
would
be
impossible
for
men
to
act
those
sins
with
industry
and
delight
,
which
they
do
and
must
,
confess
with
sorrow
,
and
beg
the
pardon
of
with
seriousness
,
and
repentance
.
And
I
may
,
with
confidence
,
give
men
assurance
,
that
if
they
would
more
frequently
pray
,
they
would
sin
less
;
and
the
rational
and
humble
management
of
their
addresses
to
Almighty
God
would
have
great
influence
upon
their
dispositions
and
actions
,
far
beyond
what
those
can
expect
,
by
another
method
,
who
do
not
frequently
,
and
seriously
adventure
the
experiment
.
For
as
,
according
to
Plato's
Philosophy
,
the
Sovereign
good
and
welfare
of
the
Soul
,
is
the
possession
of
the
likeness
of
God
;
when
the
mind
,
having
the
knowledge
of
him
,
is
transformed
into
him
:
So
by
often
admiring
,
and
adoring
his
Attributes
,
we
earnestly
desire
that
which
we
adore
,
and
endeavour
to
resemble
what
we
admire
;
it
being
natural
to
rational
men
to
imitate
,
in
themselves
,
that
which
they
commend
and
praise
in
another
.
Now
this
Image
of
God
,
which
,
in
us
,
consists
in
the
habitual
possession
of
his
most
glorious
,
and
,
as
far
as
they
are
capable
of
being
called
communicable
,
perfections
,
is
that
which
best
distinguishes
us
from
beasts
;
and
our
souls
themselves
,
when
they
are
immers'd
in
matter
,
and
converse
only
with
sensual
objects
,
do
as
it
were
lose
their
nature
,
and
tincture
themselves
by
their
conversation
;
and
so
much
the
less
rational
they
become
,
by
how
much
the
less
they
are
virtuous
,
and
religious
.
And
therefore
Grillus
,
in
Plutarch
,
(
Phaed.
)
,
reasons
,
and
asserts
well
,
when
he
affirms
,
that
if
Religion
be
once
taken
from
men
,
they
are
not
only
nothing
better
than
Brutes
,
but
more
miserable
;
For
that
being
subject
to
many
evils
,
their
troubles
are
accented
,
and
their
disquietments
enlarged
beyond
the
perception
of
other
Creatures
,
of
a
meaner
and
more
insensible
nature
.
'T
is
Religion
,
therefore
,
that
perfects
and
consummates
the
beings
of
men
;
that
causes
them
to
aspire
to
Glory
,
through
all
the
crosses
and
afflictions
of
this
world
,
and
prepares
them
for
an
endless
immortality
;
And
,
in
this
,
it
renders
them
far
superiour
to
the
lower
Brutes
,
who
live
some
time
,
and
then
die
,
and
perish
.
Now
such
being
the
fruits
which
grow
with
,
and
are
born
upon
,
our
prayers
,
to
which
Religion
has
so
natural
a
tendency
,
that
,
whenever
it
is
genuine
,
and
sincere
,
't
is
blessed
with
the
production
of
such
a
glorious
off-spring
;
and
prayer
,
and
devotion
rising
up
at
last
into
the
possession
of
eternal
life
;
this
consideration
cannot
but
convince
us
that
prayer
is
both
our
priviledge
,
and
our
duty
,
if
we
either
regard
God
,
or
our selves
,
the
honour
of
our
Maker
,
or
our
uninterrupted
and
eternal
wellfare
.
The
great
God
,
has
appointed
prayer
to
be
the
means
,
through
the
intercession
of
our
Saviour
,
to
procure
to
us
Grace
here
,
and
Glory
hereafter
;
and
we
invert
the
methods
of
Divine
Providence
,
when
we
expect
the
conveyance
in
another
way
.
For
though
he
that
is
Omniscient
,
knows
our
wants
,
and
what
is
not
present
to
make
us
happy
;
Although
he
is
acquainted
with
his
own
resolutions
,
nor
can
we
prescribe
methods
to
him
,
or
with
modest
devotion
,
desire
more
than
he
has
promised
,
and
intends
to
grant
;
Yet
in
prayers
,
directed
by
his
most
holy
word
,
he
commands
us
to
ask
,
in
order
to
our
obtainment
of
what
he
vouchsafes
to
give
;
nor
will
he
be
inclined
to
bestow
his
blessings
without
the
signification
of
our
desires
.
Vuit
Deus
rogavi
,
vult
cogi
,
vult
quâdam
importunitate
vinci
,
(
sayes
St.
Austin
)
bona
est
haec
violentia
,
&c.
God
will
be
intreated
,
he
will
be
compell'd
,
he
will
be
overcome
by
a
certain
importunity
;
this
is
a
good
violence
,
when
,
in
prayer
,
we
wrestle
with
Almighty
God
,
and
like
Jacob
,
we
will
not
let
him
go
,
till
he
has
left
his
blessing
behind
him
.
He
loves
,
in
our
devotions
,
that
we
should
thus
,
with
due
humility
,
importune
him
,
with
demonstration
of
kindness
,
and
affection
,
at
the
same
time
,
when
,
without
fainting
,
we
express
our
wants
;
He
will
neither
withhold
grace
,
nor
glory
,
nor
any
other
good
thing
from
these
.
And
,
certainly
,
if
prayer
be
necessary
to
obtain
such
things
,
without
which
we
must
be
miserable
,
both
in
this
world
,
and
in
that
which
is
to
come
;
I
have
sufficiently
evidenced
prayer
to
be
a
duty
incumbent
upon
all
,
who
resolve
not
to
renounce
their
own
happiness
,
by
missing
those
graces
that
are
both
gained
,
and
exercised
in
it
;
who
love
communion
with
God
here
,
respect
their
eternal
glory
hereafter
,
and
are
not
so
regardless
of
themselves
,
as
for
ever
to
abandon
the
means
ordained
for
their
own
preservation
.
CHAP.
IX
.
THat
I
may
now
draw
to
a
conclusion
of
this
Discourse
,
I
think
I
may
justly
infer
from
the
whole
,
these
three
Propositions
;
the
exemplifying
of
which
,
I
shall
be
as
brief
in
as
I
may
,
at
least
,
as
short
as
may
comport
with
the
bad
times
in
which
we
live
.
(
1.
)
That
the
Prayers
,
and
Service
of
our
own
Church
(
The
Church
of
England
,
Established
by
the
known
Laws
of
the
Land
)
are
composed
and
performed
in
such
a
manner
,
that
God
will
accept
them
.
(
2.
)
That
the
Church
of
Rome
offend
him
with
theirs
,
and
is
most
irrationally
,
and
abominably
peccant
in
their
devotions
.
And
,
(
3.
)
That
they
who
live
amongst
us
,
and
yet
strangely
separate
from
us
,
under
the
shelter
,
and
pretence
,
of
greater
Reformation
,
and
a
more
pure
Evangelical
Worship
,
do
not
perform
their
services
unto
God
in
such
a
manner
as
is
suitable
to
his
Attributes
,
and
Worship
,
mans
dependance
,
and
that
infinite
distance
betwixt
their
Creator
,
and
themselves
.
And
so
upon
the
whole
,
it
must
appear
to
be
an
unreasonable
service
.
First
,
it
may
be
plainly
infer'd
,
That
the
Church
of
England
,
embodied
with
the
State
,
allowed
,
and
strengthned
by
civil
Sanctions
,
worships
God
in
such
a
manner
as
he
accepts
;
and
offers
him
such
a
Spiritual
Sacrifice
,
with
which
he
is
well
pleased
;
that
can
no
way
be
frustrated
of
its
excellent
design
,
but
by
a
neglect
in
the
devotionists
,
or
,
the
bad
lives
of
those
,
who
pretend
thus
to
worship
.
This
will
appear
,
(
though
not
only
)
from
that
which
our
Adversaries
are
pleased
,
sometimes
,
to
call
a
Club
Argument
;
because
it
is
Established
by
a
Royal
Christian
Assent
in
Parliament
;
And
yet
this
,
as
it
makes
for
the
interest
,
of
those
who
contend
with
us
,
becomes
Sacred
;
though
at
other
times
,
when
the
advice
of
Parliaments
,
with
their
own
consent
,
is
by
the
King
pass'd
into
a
Law
;
if
it
contra●icts
either
their
Principles
,
or
their
Humour
,
(
and
't
is
difficult
to
guess
,
which
is
the
Commander
)
it
shall
be
judged
hard
,
or
sanguinary
,
or
,
not
agreeing
with
that
liberty
,
in
which
Christ
has
made
us
free
;
and
a
Text
,
uttered
at
first
,
upon
a
very
far
different
account
,
shall
be
as
frequently
urged
,
as
it
has
been
answered
;
We
ought
to
obey
God
rather
than
men
.
So
that
such
persons
,
are
extremely
for
Government
according
to
Law
,
when
this
allows
,
or
indulges
their
Principles
,
and
their
Practice
;
but
conclude
it
to
be
unequal
,
and
unjust
,
when
the
same
Laws
condemn
,
and
punish
them
;
and
they
seem
to
be
like
a
noble
Traytor
accused
,
and
now
going
to
his
Trial
,
who
walks
in
state
,
and
,
seemingly
,
with
an
unconcerned
mind
,
nay
,
many
times
,
with
joy
,
and
briskness
in
his
countenance
,
when
the
back
of
the
Ax
is
turned
towards
him
;
but
when
,
as
he
comes
back
again
,
the
edge
of
the
fatal
instrument
of
death
looks
upon
him
,
his
face
is
demure
,
he
treads
the
earth
with
trembling
steps
,
and
wishes
there
had
been
no
Law
to
condemn
him
;
and
if
he
has
any
sprightliness
in
his
looks
,
his
end
is
only
by
this
significant
ceremony
,
to
persuade
the
people
,
that
he
remains
innocent
,
and
that
the
Law
is
hard
,
by
which
he
is
condemned
,
though
,
perhaps
,
before
,
when
it
served
his
turn
,
and
promotion
too
,
nothing
was
like
Government
according
to
Law
.
But
to
leave
this
Argument
,
because
it
may
grieve
some
persons
,
whose
principles
and
zeal
are
managed
suitable
to
their
Secular
interest
,
although
,
I
fear
,
it
must
be
the
effectual
reason
at
last
to
convince
them
:
Let
us
enquire
,
whether
the
Prayers
,
and
Worship
,
of
the
Church
of
England
,
are
not
to
be
justified
another
way
?
This
being
a
publick
Worship
of
Christians
Embodied
,
and
Constituting
the
Sacred
Society
of
a
Church
,
who
,
with
unity
of
hearts
,
and
a
suitable
uniformity
,
meet
together
in
a
place
devoted
to
the
service
of
God
,
and
separated
from
vulgar
,
and
profane
uses
;
the
prayers
,
and
service
,
must
be
allowed
,
by
reasonable
persons
,
to
be
such
as
it
ought
to
be
,
uttered
in
such
general
expressions
as
all
may
be
able
to
consent
unto
,
and
say
Amen
at
the
close
and
period
.
And
where
confessions
,
prayers
,
and
thanksgivings
,
are
more
precisely
and
particularly
managed
,
and
he
,
who
is
the
mouth
of
the
Congregation
,
invents
his
own
unallowed
prayers
,
and
pretends
to
utter
the
concernments
of
all
though
some
may
be
able
to
joyn
in
one
part
,
and
some
in
another
,
yet
,
't
is
very
seldom
,
that
any
one
can
consent
to
all
;
and
all
perhaps
,
had
they
time
to
consider
,
could
not
give
their
assent
to
one
period
,
besides
those
that
tell
God
his
own
;
or
some
general
things
which
are
usually
declared
,
before
he
comes
to
what
are
called
soul
searching
particulars
.
I
have
heard
of
a
Quaker
,
who
,
vouchsafing
to
hear
one
that
was
not
of
his
own
perswasion
,
and
finding
that
the
man
who
pray'd
extempore
,
had
laid
a
great
heap
of
Confessions
before
him
,
and
had
been
very
curious
in
sorting
sins
into
their
several
kinds
and
degrees
,
and
uttering
all
in
the
name
of
the
Congregation
;
he
presently
,
as
if
he
had
been
used
to
chop
Logick
,
makes
his
inference
in
this
Dilemma
:
Either
this
man
tells
lies
,
or
this
people
are
very
wicked
,
and
resolved
to
have
no
more
to
do
with
them
.
But
another
,
perhaps
,
more
severe
than
he
,
may
think
his
conclusion
very
reasonable
,
when
he
supposes
,
and
infers
that
the
man
prays
from
his
own
experience
,
and
from
his
particular
defects
,
attributes
the
same
to
all
mankind
,
and
causes
a
multitude
to
be
partakers
of
his
private
sins
,
to
petition
what
he
only
wants
,
and
to
give
thanks
for
the
benefits
which
he
has
received
.
And
,
perhaps
,
upon
the
consideration
of
all
,
the
mouth
of
the
people
may
at
last
be
thought
the
worst
member
among
them
all
,
whatever
his
headship
may
yet
signifie
.
But
not
to
confound
Closets
with
Churches
,
nor
yet
to
grant
,
that
a
single
man
can
hold
a
great
Congregation
in
his
belly
:
Let
us
take
a
prospect
of
our
own
Church
,
and
see
whether
we
can
justifie
that
,
without
finding
faults
in
others
.
In
this
we
offer
up
to
God
all
those
desires
of
our
minds
,
that
are
fit
for
men
embodied
into
a
Christian
Society
,
and
who
are
partakers
of
the
same
Communion
:
We
confess
the
general
heads
of
sin
,
of
which
all
being
guilty
,
they
can
from
a
short
reflection
upon
themselves
,
truly
acknowledge
that
they
have
been
sharers
in
;
And
if
it
should
be
rendered
more
particular
,
some
only
might
be
guilty
,
and
so
there
would
be
a
Schism
in
our
acknowledgements
,
because
all
could
not
give
their
assent
,
without
telling
a
lie
to
their
Maker
,
and
supposing
themselves
more
vile
than
they
are
;
And
moreover
this
way
of
publick
Worship
would
expose
all
the
professors
of
Christianity
,
to
the
contempt
of
those
that
are
enemies
to
Religion
;
at
least
adversaries
to
that
of
the
Gospel
.
We
have
also
,
in
the
Service
,
which
the
Church
of
England
owns
,
upon
our
Confession
,
Gods
free
pardon
declared
to
us
,
in
that
manner
,
as
Christ
himself
has
appointed
in
his
Gospel
,
without
such
an
Auricular
confession
as
may
give
us
Knowledge
of
the
Secrets
of
Princes
,
and
administer
occasion
to
disturb
the
Order
,
and
Government
of
the
World
;
Which
they
,
indeed
,
ought
to
introduce
,
who
undertake
to
be
so
particular
,
and
nice
,
in
confessing
the
sins
of
other
men
,
or
,
praying
for
the
things
,
individuals
stand
in
need
of
.
But
to
proceed
;
By
our
absolutions
,
the
true
penitent
is
only
incouraged
;
and
that
authority
,
which
our
Saviour
left
,
with
his
last
Commission
,
to
the
Ministers
of
his
Gospel
,
is
kept
up
,
and
maintained
,
in
pursuance
of
what
Christ
said
to
his
Apostles
,
after
his
Resurrection
,
when
the
state
of
his
humiliation
ceased
,
and
he
was
ready
to
ascend
with
triumph
to
his
Father
,
(
Joh.
20.23
.
)
:
Whose
sins
ye
remit
,
they
are
remitted
;
and
whose
sins
ye
retain
,
they
are
retained
.
Furthermore
,
we
are
directed
,
by
the
Order
of
our
Church
,
to
say
our
prayers
day
by
day
;
that
,
so
,
we
may
,
in
the
sence
of
the
Apostle
,
pray
without
ceasing
;
and
continue
instant
in
prayer
;
and
,
by
vertue
of
our
adoption
,
cry
Abba
Father
▪
And
this
,
because
the
prescription
of
our
blessed
Lord
himself
,
gives
us
both
a
pattern
,
and
direction
for
,
when
he
teaches
us
to
pray
for
bread
,
(
which
is
the
staff
and
support
of
our
lives
)
day
,
by
day
.
As
to
the
object
of
our
prayers
,
we
make
our
Supplications
to
God
alone
,
through
the
Merits
,
and
mediation
of
Jesus
Christ
;
and
admit
no
creature
to
partake
in
the
honour
due
to
either
.
The
matter
of
our
publick
prayers
is
such
,
as
includes
our
general
wants
;
we
always
beg
the
pardon
of
sin
;
to
be
delivered
from
temptations
and
evils
;
we
petition
also
for
Grace
to
assist
us
,
it
being
the
influence
of
the
Spirit
of
God
:
And
,
in
particular
,
we
ask
those
Theological
virtues
of
Faith
,
Hope
,
and
Charity
,
without
which
we
cannot
be
saved
.
We
pray
more
especially
,
(
as
the
Ancients
did
,
even
when
they
were
persecuted
)
for
Kings
,
and
all
that
are
in
authority
;
that
under
them
we
may
lead
godly
and
quiet
lives
:
Nay
,
we
petition
for
men
of
all
sorts
,
and
in
all
circumstances
,
that
none
may
be
shut
out
from
the
benefit
of
our
prayers
;
and
we
beg
all
things
that
may
be
needful
for
our
bodies
,
and
our
souls
.
We
pray
for
happy
seasons
of
the
year
;
for
prevention
of
,
and
deliverance
from
,
all
Plagues
that
may
hurt
the
body
,
and
all
evils
that
may
assault
the
soul
:
We
pray
against
all
the
bad
accidents
,
and
misfortunes
,
of
our
lives
,
and
that
we
may
escape
violence
,
and
sudden
death
;
Because
,
(
notwithstanding
the
notions
some
have
of
Predestination
)
death
may
be
too
surprizing
to
the
best
;
and
,
if
not
prevented
by
the
Providence
of
God
,
may
advance
towards
,
and
seize
,
us
,
too
,
before
we
are
prepared
to
receive
it
;
and
therefore
,
we
,
further
,
petition
Heaven
,
that
we
may
be
fitted
for
our
last
encounter
,
and
that
we
may
submit
with
Christian
comfort
,
and
courage
to
,
and
have
a
safe
deliverance
at
,
the
day
of
Judgment
.
We
pray
not
,
indeed
,
for
the
Souls
of
men
after
their
departure
out
of
this
lower
world
;
Because
we
believe
,
according
to
the
Scriptures
,
that
as
the
tree
falls
,
so
it
lies
:
and
as
death
finds
us
,
so
will
Judgment
too
.
Nor
do
we
know
,
(
and
,
how
can
we
unless
it
were
revealed
?
)
of
any
middle
place
,
where
the
souls
of
men
may
suffer
to
their
improvement
,
and
be
purged
by
any
material
fire
.
(
If
we
could
suppose
it
to
operate
upon
an
immaterial
being
.
)
.
Yet
we
pray
,
as
far
,
for
men
departed
this
life
,
as
the
Primitive
Christians
ever
did
,
and
the
form
of
our
blessed
Lord
,
teaches
us
,
in
that
Petition
,
Thy
Kingdom
come
:
viz.
That
,
in
order
to
the
coming
of
the
Kingdom
of
Glory
,
God
would
bring
the
just
,
that
are
departed
this
life
,
to
an
happy
,
and
a
blessed
,
Resurrection
;
that
so
Christs
Church
,
which
is
Militant
on
Earth
,
may
,
finally
,
become
Triumphant
in
the
Heavens
.
And
,
we
,
always
,
give
thanks
,
for
the
examples
,
and
triumphs
of
those
,
who
have
died
in
the
true
faith
of
Christ
,
that
we
may
rejoice
with
them
;
whose
joy
is
now
full
,
according
to
their
capacity
,
and
shall
,
at
the
great
day
,
be
much
more
enlarged
.
Our
Liturgy
is
so
excellently
framed
,
that
,
as
there
is
no
sort
of
men
,
but
what
we
have
some
petitions
for
;
So
there
is
no
condition
we
can
be
cast
into
,
but
the
whole
community
,
who
join
in
our
Service
,
share
with
us
in
sympathy
and
affection
;
because
they
must
remember
us
in
our
common
Church
prayers
:
And
of
this
the
Litany
is
so
full
and
expressive
,
that
particular
Collects
seem
to
be
redundant
,
when
this
is
used
:
yet
we
have
even
these
too
,
very
suitable
to
the
state
of
any
that
would
desire
that
their
grievances
may
be
expressed
to
Almighty
God
by
him
who
offers
up
the
prayers
of
the
Congregation
;
As
far
as
modesty
and
cleanness
of
language
is
able
to
present
them
;
(
though
not
in
those
terms
in
which
they
were
formerly
pitch'd
up
with
a
fork
to
load
a
Pulpit
)
and
the
Ministers
hearty
wishes
are
assisted
by
the
devout
affections
,
and
consent
,
of
the
people
.
In
a
word
,
our
Church
directs
,
and
her
true
obedient
Sons
practise
,
what
the
Apostle
advises
the
Philippians
to
do
(
Chap.
4.
ver.
6.
)
In
every
thing
,
by
prayer
,
and
supplication
with
thanksgiving
,
let
your
requests
be
made
known
unto
God
.
And
,
as
they
whom
the
Apostles
first
converted
to
the
Christian
faith
,
we
continue
stedfastly
in
the
Apostles
doctrine
;
and
fellowship
;
and
in
breaking
of
bread
;
and
in
prayer
.
Our
Creeds
,
in
which
we
make
the
publick
profession
of
our
faith
,
contain
all
Articles
,
but
yet
no
more
,
than
the
purest
Christian
Churches
of
the
world
have
,
in
all
Ages
of
their
Religion
,
declared
:
They
are
neither
stuffed
with
the
additions
of
the
Council
of
Trent
,
nor
have
we
abated
by
the
omissions
of
ancient
Hereticks
,
or
any
that
bear
a
newer
date
;
nor
do
we
receive
any
point
of
faith
,
but
what
is
plainly
evident
in
the
Scriptures
:
And
,
for
these
,
we
own
neither
spurious
,
nor
generally
doubted
Books
.
Our
fellowship
,
or
society
,
is
upheld
,
as
all
others
must
be
,
by
those
whose
business
it
is
to
govern
,
and
those
whose
duty
it
is
to
obey
:
And
,
in
the
quality
of
our
Rulers
,
we
have
the
advantage
of
some
other
Churches
that
are
yet
Protestant
,
in
that
we
are
governed
by
Bishops
,
for
whose
order
,
in
the
Christian
Church
,
(
notwithstanding
any
personal
failures
,
to
which
all
that
is
called
man
is
subject
;
or
the
malicious
imputations
of
any
wicked
and
unreasonable
men
:
)
we
have
the
same
evidence
(
if
this
word
,
too
,
is
not
in
disgrace
)
and
consent
among
the
Antients
for
fifteen
hundred
years
,
as
we
have
for
the
Baptism
of
Infants
,
for
the
abolishing
of
the
day
of
the
Jewish
Sabbath
,
and
,
instead
of
it
,
for
the
establishment
of
the
observation
of
the
Lords
Day
:
And
,
as
far
as
I
can
yet
learn
,
all
the
three
seem
to
stand
upon
the
same
foundation
;
and
,
if
they
fall
,
they
must
be
ruined
together
.
Our
Sacraments
are
no
more
,
than
what
our
blessed
Saviour
instituted
,
and
commanded
also
to
be
used
in
his
Church
,
that
we
might
have
some
visible
signs
,
which
,
by
vertue
of
his
blessing
,
might
signifie
,
and
convey
to
us
spiritual
grace
.
And
,
in
general
,
the
prayers
and
praises
,
in
our
publick
worship
,
are
such
,
as
,
besides
their
fulness
to
represent
the
wants
and
gratitude
of
men
,
are
uttered
and
performed
with
decency
,
gravity
,
and
solemn
devotion
;
(
unless
we
chance
from
one
party
or
other
to
get
a
knavish
Priest
among
us
)
both
the
Minister
and
the
people
bearing
their
proportionable
shares
in
them
,
that
every
mouth
may
pray
unto
,
and
praise
,
the
Lord
.
Due
and
comely
gestures
of
our
bodies
are
enjoyned
,
according
to
those
customs
that
are
significant
,
being
commonly
known
in
that
Countrey
in
which
we
live
;
and
also
due
affections
and
intentions
of
our
minds
:
Besides
,
all
is
done
in
our
Native
Language
;
that
we
may
not
kneel
like
Camels
,
to
our
burden
;
but
Gods
service
may
be
perfect
freedom
;
and
we
may
not
depart
from
our
own
manhood
,
but
act
rationally
and
ingenuously
in
all
our
devotions
,
when
,
by
saying
Amen
,
we
give
our
consent
to
what
(
being
a
form
,
in
our
common
Language
)
we
do
,
or
may
,
sufficiently
understand
before
't
is
uttered
.
And
where
there
are
some
repetitions
,
they
are
not
vain
;
(
which
will
be
proved
in
the
handling
my
last
Inference
)
but
either
they
are
in
distinct
services
,
or
else
altered
,
by
invoking
every
person
in
the
Trinity
apart
.
The
Responds
are
justifiable
,
both
from
the
ancient
Service
of
the
Jews
,
and
by
the
practice
of
the
primitive
Christians
;
which
has
frequently
been
maintained
,
and
enlarged
on
,
by
several
Writers
of
our
own
Church
:
And
the
Rites
,
and
outward
Circumstances
,
of
our
devotion
,
as
Ceremonies
attending
,
are
but
few
,
and
therefore
cannot
be
burdensom
;
and
as
few
as
may
be
that
concern
the
people
,
which
are
abundantly
justified
in
Bishop
Morton's
Defence
of
the
three
innocent
Ceremonies
,
usually
bound
up
with
the
Conference
before
King
James
,
at
Hamton-Court
;
which
is
a
Treatise
that
may
satisfie
any
impartial
person
,
that
will
without
prejudice
read
,
and
peruse
it
with
judgement
,
without
putting
a
bar
to
his
own
satisfaction
,
by
a
previous
resolution
,
never
to
be
convinced
.
These
things
,
therefore
,
being
only
circumstances
that
attend
our
devotion
,
relating
to
habits
or
gestures
,
or
signs
of
our
profession
,
cannot
be
Sacraments
,
because
the
institution
of
our
Saviour
is
wanting
;
but
,
being
in
their
own
nature
indifferent
,
they
are
only
made
necessary
by
the
command
of
our
Superiours
,
whom
,
in
such
things
,
the
Scripture
enjoyns
us
to
obey
:
and
they
may
,
by
the
same
authority
,
be
either
abated
or
taken
on
,
by
which
they
are
now
commanded
;
and
their
being
symbolical
,
is
so
far
from
being
an
argument
against
their
imposition
,
that
if
they
were
not
so
,
they
would
be
insignificant
,
and
not
fitting
to
be
enjoyned
at
all
.
And
thus
I
have
,
in
the
general
only
,
presented
to
the
consideration
of
impartial
men
,
the
publick
Service
and
Devotion
of
our
Church
,
which
is
enough
to
make
it
plainly
appear
,
that
we
worship
God
in
such
a
manner
as
is
acceptable
to
him
;
and
that
we
offer
him
a
Sacrifice
with
which
he
is
well
pleased
:
if
his
Word
be
true
,
the
practice
of
other
Churches
are
to
be
at
all
exemplary
unto
us
;
and
Christianity
it self
has
been
fairly
handed
down
through
the
several
Ages
that
have
passed
before
us
.
If
any
one
would
see
this
more
particularly
justified
,
let
him
read
Dr.
Comber
on
the
Services
of
our
Church
:
or
,
at
least
,
Dr.
Beveridges
Sermon
at
the
opening
of
his
Church
.
CHAP.
X.
THe
second
Inference
from
the
former
Discourse
of
prayer
,
is
,
That
the
Church
of
Rome
must
needs
offend
God
exceedingly
in
their
publick
worship
,
and
usual
prayers
;
which
appear
openly
to
be
impious
and
abominable
to
all
true
and
sober
Protestants
,
and
all
mankind
,
who
judge
of
things
by
Scripture
,
and
just
reasoning
from
it
,
or
indeed
by
their
own
natural
sentiments
.
Nay
,
they
are
offensive
to
Jews
and
Turks
so
much
,
that
they
hinder
the
conversion
of
many
to
common
Christianity
,
and
cause
them
to
keep
themselves
divided
from
such
men
,
who
worship
God
after
so
undue
and
irrational
a
model
,
and
joyn
Saints
and
Angels
with
him
,
whilst
they
petition
such
things
from
them
,
as
are
reserved
to
Gods
prerogative
to
bestow
;
not
only
temporal
advantages
,
but
spiritual
,
and
eternal
;
even
grace
here
,
and
glory
hereafter
.
And
certainly
such
things
,
with
the
Types
and
Pictures
which
they
fall
down
before
,
and
worship
too
,
thinking
,
like
Heathens
,
to
transfer
their
honour
,
they
give
to
these
,
through
them
,
to
the
Antitypes
and
Originals
,
must
needs
be
as
offensive
to
God
,
as
they
are
to
the
eyes
and
ears
of
those
,
who
being
Christians
,
are
soberly
religious
,
or
such
who
worship
Almighty
God
as
an
infinite
,
living
,
Spirit
.
I
need
not
now
enter
upon
the
debate
,
whether
what
I
shall
presently
charge
them
with
,
includes
plain
Idolatry
in
it
?
This
they
have
frequently
been
accused
of
;
and
I
find
their
evasions
(
for
I
cannot
well
call
them
answers
)
to
be
very
nice
and
thin
;
so
that
if
they
escape
,
they
have
good
luck
,
to
come
so
near
the
brink
,
and
yet
not
fall
into
the
ditch
:
They
usually
quarrel
about
the
definition
of
Idolatry
,
till
people
are
weary
of
writing
to
them
concerning
a
description
,
which
they
will
not
allow
,
nor
return
another
;
or
else
,
they
retire
to
their
old
hole
guarded
by
two
words
that
scare
the
people
,
though
they
understand
them
not
.
In
this
,
they
are
like
some
persons
among
our selves
,
who
,
as
they
think
,
separate
from
us
,
upon
hope
of
more
high
enjoyments
,
and
purer
administrations
;
and
yet
,
when
they
see
an
absurdity
following
them
,
they
presently
take
shelter
in
a
cloud
;
and
,
like
Fish
in
a
River
,
mudd
themselves
.
But
,
when
men
shall
consider
,
how
jealous
God
is
of
his
honour
,
and
the
greatness
and
unpardonableness
of
such
monstrous
crimes
,
when
they
are
persisted
in
,
that
give
away
Gods
glory
to
another
;
and
place
a
Creature
in
his
own
Throne
,
whilst
,
in
the
mean
time
,
they
debase
his
Majesty
to
the
low
degree
of
some
of
the
works
of
his
hands
:
when
rational
men
shall
reflect
on
such
things
as
these
;
if
they
have
any
love
,
or
fear
,
of
God
,
and
believe
,
that
they
must
account
for
their
actions
;
certainly
,
they
will
not
approach
so
near
the
limits
and
confines
of
Idolatry
,
as
to
communicate
in
the
worship
of
the
Roman
Church
,
when
the
most
subtil
evasion
,
which
the
most
acute
among
them
have
to
free
themselves
from
the
guilt
of
Idolatry
,
consists
only
in
a
nice
distinction
betwixt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
a
bold
pretension
that
they
offer
their
service
ultimately
to
God
,
though
they
make
some
(
as
they
think
)
glorified
creatures
,
the
more
immediate
objects
of
their
prayers
,
and
adoration
,
through
whom
they
will
have
all
to
pass
,
to
the
great
Maker
,
and
Creator
of
all
.
And
yet
he
has
no
where
appointed
this
;
but
directed
all
,
who
pretend
to
his
service
,
to
make
their
addresses
immediately
to
himself
,
only
through
the
merits
of
Christ
.
But
,
before
I
quite
dismiss
this
charge
,
which
has
occasioned
learned
Books
,
and
seems
to
be
a
great
Controversie
with
the
Papists
in
our
times
;
I
must
acquaint
the
Reader
,
that
there
is
one
part
of
their
worship
,
in
the
Eucharist
,
which
is
the
adoration
of
the
Host
,
that
Coster
the
Jesuit
,
(
in
Euchrid
.
controv
.
Cap.
8.
Sect.
10.
)
says
,
cannot
escape
this
charge
upon
it
,
if
the
foundation
of
it
be
not
true
.
For
(
says
he
)
if
the
true
substantial
body
of
Christ
be
not
in
that
Sacrament
;
but
what
we
receive
is
,
in
substance
,
only
bread
,
and
wine
;
Christ
dealt
unworthily
with
his
Church
,
who
,
by
occasion
of
his
own
words
,
(
This
is
my
Body
)
left
it
for
1500
Years
together
,
in
so
great
an
error
,
and
such
Idolatry
as
was
never
seen
,
or
heard
of
in
the
world
;
And
,
moreover
,
he
delivers
,
in
the
proof
of
this
last
assertion
;
That
their
error
was
much
more
tolerable
,
who
worshipped
a
Gold
,
or
Silver
Statue
,
or
,
any
Image
of
other
matter
for
God
,
(
as
the
Gentiles
,
in
time
pass'd
,
worshipped
theirs
,
or
,
such
as
worship
a
piece
of
red
Cloth
,
lifted
up
on
the
top
of
a
Spear
,
as
is
reported
of
the
Laplanders
,
or
living
creatures
,
as
anciently
the
Egyptians
did
)
than
the
error
of
those
,
who
worship
a
bit
of
bread
,
which
,
hitherto
(
says
he
,
but
very
falsely
)
the
Christians
have
done
,
supposing
Transubstantiation
not
true
.
So
,
that
according
to
their
own
confession
,
(
if
the
sense
of
this
Doctor
renders
his
own
opinion
probable
)
;
If
our
Saviours
substantial
,
and
corporeal
flesh
,
and
blood
,
be
not
in
the
Sacrament
of
the
Lords
Supper
;
But
Christs
words
,
are
to
be
understood
Figuratively
,
according
to
the
expressions
used
before
,
in
the
celebration
of
the
Passover
,
in
which
Protestants
have
an
apparent
advantage
in
their
proofs
,
and
arguments
;
then
any
man
may
safely
say
,
that
the
Papists
are
Idolaters
,
when
,
they
worship
a
wafer
,
instead
of
God
;
Nay
,
the
worst
sort
of
Idolaters
in
the
world
,
as
the
Jesuit
says
in
the
forementioned
place
.
And
this
deserves
not
,
in
reason
,
any
severe
censure
among
themselves
;
because
,
upon
their
Doctrine
of
probabilities
,
the
opinion
of
any
one
allowed
Doctor
among
them
,
may
be
safely
followed
,
without
peril
of
damnation
;
And
upon
the
same
principle
,
it
may
be
very
lawful
to
shift
opinions
,
when
these
Doctors
,
contradict
one
another
.
This
I
am
sure
,
when
urged
home
,
by
one
that
has
more
skill
in
Controversie
,
than
I
,
will
take
off
that
,
by
which
they
endeavour
to
charge
those
Protestants
with
great
uncharitableness
,
who
draw
this
impeachment
high
against
them
,
when
they
accuse
them
of
Idolatry
,
in
their
adoration
of
the
Host
:
And
invalidate
the
best
answer
they
have
,
upon
the
supposition
,
that
Transubstantiation
is
false
;
viz.
That
,
't
is
true
to
them
,
because
they
believe
it
;
and
,
therefore
,
although
adoration
of
the
Host
would
be
Idolatry
in
another
,
of
a
contrary
persuasion
,
yet
,
they
cannot
be
guilty
of
such
a
crime
;
Because
,
they
worship
not
the
Bread
,
which
they
believe
,
upon
the
words
of
consecration
,
to
be
absent
;
but
the
Divinity
of
Christ
,
which
,
they
suppose
to
be
present
,
together
with
his
body
,
and
his
soul
:
And
,
If
it
be
so
,
then
after
they
have
conjured
him
into
the
accidents
of
bread
and
wine
,
so
that
these
hide
him
from
any
discovery
,
by
the
bodily
senses
of
mankind
;
they
seem
first
to
make
him
present
,
then
adore
what
they
have
so
made
,
and
at
last
eat
up
,
and
devour
him
,
unless
they
can
again
slip
him
away
betwixt
their
fingers
,
and
their
teeth
together
.
Yet
,
if
Transubstantiation
,
which
is
the
foundation
of
all
this
,
be
false
,
then
we
may
still
charge
the
Papists
with
Idolatry
,
according
to
the
probable
opinion
of
the
Jesuit
.
But
what
have
we
,
dull
Protestants
,
to
do
with
this
,
or
their
Doctrine
of
probabilities
,
by
which
they
,
only
,
innocently
design
to
serve
their
own
turns
?
To
enter
upon
such
points
too
far
,
will
overdo
my
present
purpose
;
And
I
may
,
in
the
winding
up
of
the
bottom
,
be
accused
for
charging
the
Romish
Church
with
the
Doctrines
,
and
conclusions
,
of
particular
men
,
and
causing
all
the
excellent
orders
among
them
,
to
speak
by
the
mouths
of
the
Jesuits
,
which
some
Papists
,
(
for
designs
best
known
to
themselves
)
will
readily
,
and
not
without
cause
,
considering
all
things
,
confess
to
be
the
most
pernicious
Order
,
(
or
rather
Sect
)
that
ever
was
established
in
the
Roman
Church
,
(
i.
e.
the
worst
in
the
Christian
World
)
.
Let
us
leave
this
then
,
and
come
out
from
among
them
,
and
meddle
no
longer
with
the
nice
affairs
of
particular
Societies
.
It
will
be
sufficient
,
for
my
present
purpose
,
if
,
from
my
precedent
Discourse
of
prayer
,
I
may
justly
,
and
by
due
consequence
,
infer
,
that
the
Publick
Service
of
the
Church
of
Rome
,
is
such
,
as
is
repugnant
to
Gods
revealed
Will
;
that
it
may
justly
be
branded
with
Superstition
,
according
to
the
proper
signification
of
the
word
;
that
it
is
such
,
as
the
greater
number
,
of
those
,
who
are
commonly
present
at
it
,
cannot
accompany
with
due
,
and
proper
intentions
of
their
minds
;
that
their
prayers
are
such
,
as
God
has
no
where
promised
to
hear
;
and
their
methods
of
address
,
such
as
Christianity
never
prescribed
,
nor
were
,
by
any
Church
,
in
the
first
times
ever
practised
;
nay
,
not
by
their
own
,
till
they
had
debauched
the
best
Religion
in
the
World
,
to
advance
themselves
;
corrupted
good
Manners
,
and
caused
the
principles
of
the
Gospel
,
to
truckle
to
their
fancies
,
and
began
to
Sacrifice
to
their
own
net
,
and
made
St.
Peters
Successors
at
Rome
,
such
cunning
Fishermen
,
as
catched
only
such
Fish
,
as
brought
money
in
their
mouths
,
making
merchandize
of
mens
souls
,
that
they
might
gain
a
Temporal
advantage
,
by
the
traffick
.
These
are
Heads
sufficient
for
a
Protestant
to
Discourse
upon
.
But
I
must
omit
such
,
and
many
more
,
if
I
dilate
coherently
,
to
what
I
have
confined
my self
.
And
therefore
,
I
shall
not
now
make
discovery
of
that
apparent
Sacriledge
in
the
Church
of
Rome
,
depriving
the
people
,
nay
,
the
Priests
too
,
unless
they
consecrate
,
of
half
their
Communion
,
in
the
blessed
Sacrament
of
the
Lords
Supper
;
whilst
they
think
a
pretty
invention
of
concomitancy
,
will
excuse
their
theft
;
when
our
Saviour
instituted
,
and
gave
,
the
signs
of
his
body
and
blood
,
distinct
from
each
other
,
that
his
real
death
might
be
the
better
signified
,
since
his
blood
was
actually
separated
from
his
body
.
Nor
,
shall
I
write
at
this
time
,
concerning
the
villany
of
their
Confessions
,
and
Absolutions
;
which
,
as
they
use
them
to
base
,
and
bloody
,
and
Secular
advantages
,
are
most
intolerable
;
nor
of
all
the
ridiculous
,
indefensible
,
and
burdensom
Ceremonies
,
with
which
they
usually
so
load
their
devotions
;
that
,
baffling
all
true
Evangelical
worship
,
confound
the
intentions
of
mens
minds
,
turn
the
reasonable
service
of
their
bodies
into
Pageanty
,
and
Stage
play
,
make
their
prayers
,
which
they
pretend
to
offer
,
nothing
but
an
external
shew
,
the
labour
of
the
lips
,
and
outside
devotion
,
turning
their
Priesthood
into
such
a
trade
,
that
all
the
preparation
of
Learning
,
and
Divinity
,
can
enter
them
but
Novices
into
the
Schools
of
Exercise
,
and
they
had
need
serve
another
Apprentiship
,
to
teach
them
the
postures
,
and
Giggombobs
of
action
:
Though
these
,
and
many
other
things
,
as
vain
,
and
bad
,
are
prescribed
,
and
commanded
in
their
Books
of
Offices
.
The
reason
why
I
insist
not
now
on
such
things
as
these
,
is
,
because
the
main
Subject
of
my
Discourse
,
being
prayer
only
,
I
would
not
have
my
inferences
,
transgress
the
Rule
,
in
charging
Adversaries
with
such
Errors
,
as
are
not
plainly
to
be
concluded
from
the
premisses
.
It
will
be
sufficient
,
at
this
time
,
to
shew
how
abominable
the
Popish
allowed
prayers
are
,
without
intermixing
the
things
that
attend
them
.
Now
,
the
Papists
must
needs
offend
God
with
their
publick
prayers
,
and
consequently
must
enrage
,
instead
of
appeasing
,
him
,
because
they
are
not
suitable
to
his
Sacred
word
,
nor
,
that
Worship
which
Christians
,
in
the
purest
times
,
used
in
their
publick
Divine
Service
.
And
this
will
be
confirmed
by
two
reasons
:
(
1.
)
Because
their
publick
Prayers
are
in
an
unknown
tongue
.
(
2.
)
Because
,
they
pray
to
creatures
,
when
they
ought
to
pray
to
God
only
.
First
,
The
Publick
Prayers
of
the
Romish
Church
,
are
in
an
unknown
tongue
;
sometimes
unknown
to
the
Priest
himself
;
who
,
by
the
help
of
accents
,
the
advantage
he
has
of
hiding
his
infirmities
,
in
those
he
pretends
,
as
he
is
directed
,
to
repeat
secretly
,
and
,
by
frequent
use
,
can
untowardly
pronounce
them
.
But
more
especially
are
they
unknown
to
the
people
;
at
least
the
generality
of
them
,
who
cannot
with
any
reason
be
supposed
to
understand
languages
beyond
what
their
Mothers
taught
them
;
unless
Mother
Church
can
inspire
them
with
cloven
tongues
,
and
turn
all
its
Children
into
Apostles
.
For
Latin
,
in
which
the
Roman
publick
prayers
are
uttered
,
is
now
become
a
learned
Language
,
in
all
those
Dominions
,
which
the
Pope
overspreads
,
and
shadows
with
his
wings
;
and
,
the
gaining
of
it
,
requires
a
distinct
,
from
vulgar
,
education
,
it
being
the
general
Language
of
no
Country
in
the
World
;
and
,
therefore
,
how
should
the
multitude
of
a
Nation
,
understand
it
?
Now
Publick
Prayer
,
as
I
have
shewed
before
,
ought
to
be
so
composed
,
for
matter
,
and
words
,
that
all
,
who
are
bound
to
join
in
it
,
should
fully
understand
it
,
that
they
may
apprehend
,
before
they
give
their
consent
to
it
;
that
,
so
they
may
heartily
agree
in
each
petition
,
and
say
,
Amen
,
at
the
close
,
and
period
.
But
how
can
people
possibly
consent
,
or
,
intend
their
minds
,
and
engage
their
affections
,
with
any
reason
,
to
such
a
service
,
which
is
uttered
in
a
language
,
which
they
understand
not
?
In
such
a
case
,
they
may
,
by
the
imposition
of
anther
,
blaspheme
God
,
when
they
think
that
they
adore
him
,
and
wish
for
a
curse
,
instead
of
a
blessing
.
And
,
yet
this
is
the
general
practice
of
the
Roman
Church
:
And
would
be
,
as
it
was
,
in
England
,
were
it
established
again
:
Though
I
may
,
notwithstanding
,
without
disparagement
to
any
,
suppose
,
that
many
that
may
peruse
this
writing
,
however
many
,
that
heard
it
from
the
Pulpit
,
cannot
pretend
to
understand
Latin
.
And
yet
this
Service
is
,
what
all
persons
,
in
the
Roman
Communion
,
are
obliged
to
,
under
most
rigid
,
and
severe
penalties
;
unless
they
will
renounce
the
Decrees
of
that
Council
,
(
beyond
the
Controversie
of
our
Neighbouring
Nation
)
which
,
they
must
own
to
be
general
,
and
infallible
,
though
both
the
adjuncts
are
falsly
applied
.
For
the
Council
of
Trent
,
(
Sess.
22.
cap.
8.
)
determines
,
for
this
unreasonable
,
and
brutish
service
,
and
obliges
those
,
who
understand
not
the
Language
:
But
not
without
due
caution
in
the
Decree
;
that
a
power
of
dispensing
,
may
remain
to
the
Pope
(
in
cases
,
that
may
best
serve
his
turn
)
with
those
,
to
whom
he
thinks
fitting
,
to
appoint
Prayers
in
their
vulgar
Language
:
who
may
be
inclinable
to
receive
,
or
else
to
recall
,
banished
,
Popery
.
For
the
Council
has
worded
their
Decree
of
this
,
as
if
they
were
afraid
of
the
Objections
of
those
,
who
,
on
the
Apostles
side
,
maintain
prayers
in
a
Known
Tongue
,
but
despise
the
contrary
:
viz.
That
it
has
seemed
to
the
Fathers
,
not
to
be
expedient
,
that
every
where
Mass
should
be
laid
in
the
vulgar
tongue
.
This
not
to
be
expedient
,
is
a
soft
expression
,
which
they
can
,
when
they
please
,
explain
,
effectually
,
that
it
is
not
lawful
;
and
every
where
,
when
it
serves
their
turn
,
will
be
easily
exchanged
for
,
any where
.
But
it
helps
Bellarmin
,
very
much
,
in
his
answer
to
the
argument
,
against
the
necessity
of
Latin
Service
,
from
the
Popes
Dispensation
to
the
Moravians
,
to
use
the
Sclavonian
Language
,
in
their
Divine
Offices
;
and
helps
forward
the
like
Dispensation
to
our selves
,
for
a
present
turn
,
in
this
matter
;
were
we
so
well
prepared
,
as
a
late
executed
Papist
thought
,
to
acknowledge
the
Supremacy
of
the
Pope
,
and
in
other
things
,
to
conform
so
much
to
the
Romish
Church
,
that
it
might
,
in
time
,
be
again
compleatly
planted
amongst
us
;
that
so
the
Pope
,
might
receive
plentiful
fruits
from
those
trees
,
which
,
from
Rome
,
he
had
transplanted
into
so
rich
a
soil
,
as
England
is
.
But
at
last
,
without
question
,
(
whatever
might
be
granted
at
the
first
)
we
should
be
served
,
as
Bellarmin
tells
us
,
the
Moravians
were
,
even
turned
wholly
to
our
Latin
Service
,
when
the
Pope
had
raised
Bishops
and
Priests
of
his
own
,
to
advance
themselves
,
and
curb
others
,
and
England
were
well
inhabited
by
Italians
.
But
they
,
who
can
dispense
with
Gods
Law
,
may
easily
dispense
with
one
of
their
own
:
Especially
,
an
Indulgence
,
in
some
things
,
may
be
a
convenient
instrument
,
to
confound
the
principles
which
men
,
being
used
to
,
are
loth
to
renounce
all
at
once
;
and
,
to
introduce
others
gradually
,
till
they
embrace
all
.
Thus
,
't
is
usual
for
one
,
who
intends
to
drive
a
flock
of
sheep
before
him
;
he
will
let
them
feed
beyond
their
bounds
,
till
he
is
got
on
the
commanding
side
of
them
,
and
then
he
drives
them
into
what
Coop
,
or
Pen
,
he
pleases
.
And
,
truly
we
,
who
,
by
the
favour
of
God
,
and
piety
of
Princes
,
Profess
the
truly
Ancient
,
and
Apostolick
Faith
;
had
need
walk
circumspectly
,
and
look
about
us
,
for
fear
of
those
Popish
snares
that
are
set
for
us
,
by
Popish
Emissaries
,
to
catch
,
and
imprison
us
first
,
that
they
may
,
in
triumph
,
lead
us
Captives
to
their
great
Prince
,
and
Master
.
For
the
Pope
is
like
the
old
Serpent
,
if
you
once
allow
him
his
desired
Supremacy
,
he
will
quickly
become
Infallible
,
and
then
our
whole
Cause
is
lost
:
Give
him
but
an
hole
for
his
head
to
peep
through
,
and
it
will
not
be
long
,
ere
he
wriggles
in
his
whole
body
.
But
(
Blessed
be
God
)
we
have
no
need
of
him
;
though
he
plainly
discovers
,
that
he
has
need
of
us
:
Nor
do
we
desire
to
partake
in
,
or
rob
him
of
,
his
service
;
but
to
continue
in
our
own
most
holy
Worship
;
And
,
if
we
can
help
it
,
he
shall
not
take
it
away
from
us
.
'T
is
true
,
indeed
,
some
Romanists
have
thought
us
to
be
readily
prepared
for
their
Communion
;
being
qualified
with
vice
and
debauchery
enough
;
which
they
themselves
have
been
teaching
us
for
many
years
,
taking
their
advantage
from
that
unlimited
Loyal
joy
,
which
possess'd
the
Nation
at
the
Kings
Return
,
to
take
his
Right
,
and
to
sit
upon
that
Throne
,
from
which
he
was
barr'd
by
Usurpation
,
and
Force
.
But
this
great
Restauration
being
the
,
handy-work
of
God
,
the
Devil
,
and
Rome
,
thought
to
have
their
advantage
by
it
,
and
have
several
years
tried
their
skill
,
but
Gods
Providence
was
too
hard
for
them
.
And
even
yet
,
(
praised
for
ever
be
the
great
name
of
the
eternal
Jehovah
)
though
the
Romanists
,
as
well
as
other
weak
,
yet
presumptuous
,
men
have
thought
us
marching
directly
towards
Rome
;
we
have
a
Protestant
King
,
to
rule
,
and
govern
,
us
,
such
generous
,
and
faithful
Counsellors
,
who
advise
him
,
and
such
skilful
,
and
stout
Champions
,
to
encounter
them
;
and
,
above
all
,
the
God
of
Protestants
to
undermine
,
and
resist
them
;
that
we
may
yet
say
,
The
Lord
is
our
helper
;
we
will
not
fear
what
man
can
do
unto
us
,
Nay
,
though
an
host
of
men
should
be
encamped
against
as
,
we
will
not
slavishly
fear
evil
;
although
we
are
sensible
,
that
in
this
Cause
of
Religion
,
(
which
loves
not
to
be
planted
with
the
point
of
a
Sword
)
our
Adversaries
have
exchanged
their
writings
,
for
strategems
,
left
their
Arguments
,
and
were
almost
ready
to
run
to
their
weapons
.
But
whither
will
zeal
transport
a
man
,
beyond
the
present
subject
of
debate
,
when
he
meets
with
an
enemy
,
that
is
always
betraying
,
and
ready
to
pierce
a
mans
Bowels
?
I
shall
,
therefore
,
inforce
this
Argument
,
and
Inference
,
against
the
Papists
prayers
in
an
unknown
tongue
,
with
two
Considerations
,
that
seem
to
me
,
to
determine
the
Controversie
;
and
are
sufficient
,
with
reference
to
this
particular
,
to
abate
the
kindness
of
any
person
,
(
at
least
all
that
are
well
instructed
)
to
the
Roman
Church
,
and
check
any
inclinations
to
the
embracement
of
such
a
Communion
,
whole
constitution
hinders
them
from
understanding
their
prayers
,
that
ignorance
may
make
men
fit
for
their
devotions
,
and
,
parting
with
their
reason
,
and
sence
too
,
they
may
be
drawn
after
the
Popes
Chariot
,
with
their
eyes
put
out
,
and
,
at
last
,
be
led
into
a
feigned
Purgatory
,
howling
,
and
squaling
,
as
if
they
were
all
Quakers
,
that
he
may
,
when
he
pleases
,
as
the
silver
moves
,
open
the
doors
,
or
,
keep
them
fast
;
and
when
he
turns
the
Key
at
last
,
instead
of
giving
them
joy
,
and
liberty
,
they
may
find
,
they
are
entered
into
a
real
Hell
,
from
which
there
is
no
redemption
at
all
.
But
yet
,
before
we
go
thither
,
or
,
pray
away
our
own
understandings
,
in
such
a
worship
,
in
which
it
is
impossible
for
those
to
joyn
,
who
ken
not
Latin
,
in
which
it
is
delivered
:
Let
us
,
(
1.
)
Consider
,
whether
St.
Paul
be
not
above
the
Pope
,
and
the
word
of
God
,
rather
to
be
credited
,
than
the
cunningly
devised
Fables
of
men
?
This
great
Apostle
,
and
Doctor
of
the
Gentiles
,
(
1
Cor.
14.14
.
)
acquaints
the
World
with
such
language
as
this
;
If
I
pray
(
says
he
)
in
an
unknown
tongue
,
my
Spirit
prayeth
;
but
my
undersanding
is
unfruitful
.
By
unknown
tongue
,
every
body
knows
what
is
meant
;
but
in
the
latter
clauses
,
some
may
be
ignorant
;
and
others
make
use
of
these
expressions
,
and
their
own
vanity
,
and
unskilfulness
together
,
to
lead
men
from
Latin
Service
,
into
a
rude
,
and
ungovernable
devotion
.
By
Spirit
,
therefore
,
is
meant
,
the
gift
of
the
Spirit
,
not
flowing
forth
in
extempore
expressions
now
,
but
in
strange
languages
in
the
times
of
the
Apostles
;
as
appears
by
St.
Pauls
interpretation
of
himself
:
For
,
when
he
had
exhorted
men
to
employ
one
of
the
Spiritual
gifts
,
forementioned
in
this
Chapter
,
to
the
edification
of
the
Church
;
(
ver.
the
12th
.
)
In
the
next
he
explains
it
,
by
an
unknown
tongue
:
Nay
,
in
the
very
particular
Text
quoted
,
the
praying
of
the
Spirit
,
is
,
apparently
,
the
praying
in
an
unknown
tongue
;
If
I
pray
(
sayes
he
)
in
an
unknown
tongue
,
my
Spirit
prayeth
,
but
mine
understanding
is
unfruitful
.
That
is
,
though
he
understood
the
language
himself
;
yet
it
being
unknown
to
others
,
his
being
acquainted
with
the
sense
of
his
own
prayers
,
could
not
render
them
beneficial
to
those
that
heard
them
.
And
therefore
he
concludes
upon
the
whole
,
that
he
would
pray
with
the
Spirit
;
yet
so
,
that
he
might
pray
with
the
understanding
too
.
He
would
not
only
pray
in
such
a
language
,
by
himself
,
which
he
understood
,
that
he
might
accompany
his
words
with
due
intention
,
and
suitable
affections
:
But
he
would
pray
also
,
that
his
understanding
might
be
fruitful
unto
others
,
by
putting
his
petitions
into
such
a
language
,
as
the
people
might
be
able
to
understand
,
that
so
they
might
joyn
with
him
,
and
be
edified
by
it
.
Secondly
,
Consider
,
that
prayer
,
not
understood
by
those
who
are
to
joyn
in
it
,
being
uttered
in
a
language
which
they
are
ignorant
of
,
loses
those
blessed
influences
and
ends
to
which
it
was
designed
,
and
ought
to
have
upon
the
Devotionists
;
particularly
,
by
their
understandings
to
move
their
wills
;
and
,
obtaining
their
consent
,
to
raise
their
affections
suitable
to
the
petitions
made
for
them
;
that
so
the
act
of
the
Minister
may
become
their
own
,
and
they
,
knowing
what
is
delivered
,
may
rationally
consent
,
and
earnestly
desire
the
things
prayed
for
,
and
have
their
several
interests
in
all
.
For
,
they
are
Beasts
,
rather
than
men
,
who
are
driven
on
they
know
not
whither
;
and
say
Amen
to
such
petitions
,
or
,
at
all
adventures
,
assert
the
truth
of
such
propositions
,
which
they
have
no
apprehension
of
,
and
may
,
with
reference
to
their
understandings
,
be
as
well
false
as
true
.
In
such
a
case
they
fix
their
seal
,
either
by
the
example
,
or
authority
,
of
another
,
to
what
,
for
ought
they
know
,
obliges
them
to
ruin
,
and
may
sign
their
execution
when
they
hope
to
receive
a
pardon
.
It
is
impossible
at
man
should
,
with
any
reason
,
signifie
his
assent
to
that
,
or
heartily
wish
for
those
things
,
mentioned
in
a
prayer
,
when
he
does
not
understand
whether
they
are
included
in
it
or
no
:
Unless
men
can
think
it
rational
to
set
their
hands
,
at
all
adventures
,
to
every
paper
that
is
brought
to
them
;
when
they
may
sign
a
Bond
,
instead
ofa
Release
,
or
make
away
an
estate
instead
of
making
it
sure
to
them
:
But
I
may
be
confident
,
men
are
wary
enough
in
this
,
and
need
not
,
unless
they
are
foolish
to
a
Proverb
,
any
Monitor
to
caution
them
in
it
,
though
their
want
of
skill
may
cause
them
to
advise
in
some
nice
and
critical
difficulties
.
And
is
it
reasonable
,
think
ye
,
that
the
Children
of
this
world
should
be
always
wiser
than
the
Children
of
light
?
Or
that
any
,
to
whom
the
glorious
Gospel
is
revealed
,
should
be
more
cautious
,
and
exact
,
in
relation
to
their
secular
welfare
,
than
they
are
with
reference
to
their
eternal
advantages
?
Will
they
beg
a
Serpent
instead
of
a
Fish
,
or
desire
a
Stone
instead
of
Bread
?
A
little
Child
will
hardly
be
so
gull'd
and
cheated
;
but
,
when
such
an
exchange
is
profer'd
,
will
throw
it
away
,
with
rage
and
contempt
.
But
,
further
;
that
which
aggravates
the
fault
of
men
so
easily
imposed
upon
,
is
,
that
,
where
they
give
their
assent
without
reason
,
and
desire
what
they
do
not
understand
,
whether
it
be
advantagious
or
unprofitable
to
them
,
they
chuse
what
is
no
object
of
their
choice
;
because
it
is
impossible
for
them
to
apprehend
any
goodness
at
all
in
that
,
whose
nature
and
accommodation
to
them
they
are
totally
ignorant
of
;
nor
can
any
man
give
a
true
assent
to
that
whose
truth
he
cannot
discern
,
nor
has
any
overpowering
reason
to
believe
.
This
our
own
experience
,
upon
reflection
,
must
fully
convince
us
of
:
Or
if
any
that
have
immortal
souls
within
them
,
and
are
quite
sunk
into
rottenness
and
clay
,
so
that
they
will
not
,
or
cannot
,
intend
their
minds
to
receive
satisfaction
within
themselves
;
yet
,
if
they
have
sense
enough
to
be
common
Christians
,
of
the
lowest
form
in
the
School
of
our
Lord
;
the
authority
of
his
Apostle
must
convince
them
;
and
they
must
,
on
divine
revelation
,
believe
,
that
praying
in
an
unknown
tongue
must
be
nonsence
and
folly
in
him
,
that
thus
offers
to
God
he
knows
not
what
,
and
consents
to
that
of
which
he
has
no
knowledge
at
all
.
If
I
know
not
,
says
S
,
Paul
,
the
meaning
of
the
voice
,
I
shall
be
to
him
that
speaketh
,
a
Barbarian
;
and
he
that
speaketh
,
a
Barbarian
unto
me
.
(
1
Cor.
14.11
.
)
And
verse
the
16.
When
thou
shalt
bless
with
the
spirit
,
(
that
is
,
as
before
,
in
an
unknown
tongue
)
how
shall
he
that
possesseth
the
room
of
the
unlearned
say
Amen
▪
(
i.
e.
give
his
assent
)
at
thy
giving
of
thanks
,
since
he
understandeth
not
what
thou
saiest
?
To
speak
or
write
more
in
such
a
plain
case
would
apparently
disparage
an
Auditory
,
and
a
Reader
;
and
a
man
might
be
accused
of
wasting
time
,
and
of
rendring
our
adversaries
very
considerable
in
the
defence
of
such
a
point
,
in
the
management
of
which
,
they
have
little
or
nothing
to
say
for
themselves
,
besides
this
:
That
Latin
Service
,
being
formerly
their
custom
,
when
it
was
commonly
understood
in
the
Western
Empire
,
they
think
it
fitting
and
honourable
to
continue
it
still
,
lest
a
change
might
make
them
lose
the
credit
of
Antiquity
;
though
the
principal
reason
of
uttering
Divine
Service
in
this
language
is
gone
,
and
becomes
an
argument
that
points
a
quite
contrary
way
,
and
directs
all
Churches
to
their
vulgar
language
;
since
the
Latin
is
so
far
from
being
the
common
tongue
,
in
which
the
multitude
of
men
express
their
thoughts
,
and
come
to
the
understanding
each
other
,
even
,
in
those
places
,
in
which
,
by
the
Roman
Church
,
the
publick
Service
is
injoyn'd
to
be
used
,
that
the
common
people
do
not
understand
it
,
even
in
Italy
it self
.
But
the
Church
of
Rome
has
one
reason
for
it
,
above
all
that
the
great
ones
will
let
us
know
from
themselves
;
but
yet
they
do
not
,
here
in
England
,
stop
our
mouths
;
so
that
(
blessed
be
God
)
we
can
speak
it
for
them
;
though
they
had
rather
that
we
would
still
hold
our
tongues
.
Yet
,
the
reason
is
this
;
Because
hiding
,
under
an
unknown
tongue
,
the
abomination
and
false
opinions
,
which
they
practise
,
and
uphold
,
in
their
publick
offices
,
their
people
are
kept
in
great
ignorance
;
and
dark
devotion
nourishes
them
into
a
great
zeal
,
and
blind
obedience
,
that
the
Priests
may
make
impressions
on
them
,
and
they
may
receive
and
embrace
those
instrumental
principles
that
pick
their
Pockets
,
for
the
advantage
of
holy
Church
,
and
empty
their
Purses
into
the
Popes
Coffers
.
And
this
is
the
most
weighty
reason
for
their
religion
in
those
particulars
,
in
which
it
is
departed
from
Primitive
Christianity
.
But
yet
,
methinks
I
have
so
much
confidence
in
the
rational
natures
of
mankind
,
that
,
where
they
could
understand
,
they
would
examine
;
and
if
they
once
arrived
at
that
,
they
would
quickly
reject
every
Article
of
the
Church
of
Rome
which
they
have
added
to
the
Apostles
Creed
,
and
what
the
Reformed
Protestant
Church
of
England
owns
.
And
I
am
fully
perswaded
,
that
the
generality
of
the
English
Nation
(
who
cannot
,
if
they
have
been
any
thing
serious
,
but
be
well
acquainted
with
the
necessary
points
delivered
in
the
Scriptures
)
would
so
loath
and
abhor
the
Roman
Breviaries
and
Mass-Books
,
were
they
faithfully
translated
into
our
common
Language
,
so
that
both
parties
might
sign
the
Copy
,
that
the
people
would
confute
them
themselves
,
without
the
toil
or
pains
of
another
.
But
the
Romanists
had
rather
still
lurk
behind
the
Curtain
,
deal
with
the
credulous
,
and
lock
up
the
Key
of
Knowledge
,
by
keeping
the
Scriptures
from
the
searches
of
the
people
;
unless
they
are
such
particular
parts
,
as
they
think
fit
to
afford
them
the
perusal
of
:
This
better
serves
their
turn
,
than
to
permit
a
bold
and
inquisitive
multitude
to
view
all
,
that
they
may
make
discoveries
,
and
twattle
to
one
another
,
and
so
,
at
last
,
make
enquiries
into
those
Services
of
their
Church
,
(
which
the
Governours
are
willing
should
be
accounted
divine
)
till
the
people
should
be
able
,
by
due
search
,
to
confute
the
Roman
Prayers
by
the
Scriptures
;
and
then
,
in
a
little
time
more
,
the
Capitol
it self
must
be
delivered
,
when
they
had
no
more
Geese
to
defend
it
.
I
see
therefore
,
in
the
Roman
way
,
the
blind
must
lead
the
blind
,
till
both
together
fall
into
the
ditch
;
where
I
shall
,
at
present
,
leave
them
,
as
to
this
point
of
Latin
Service
,
till
their
Seers
are
able
to
pluck
them
out
.
For
,
when
error
is
attended
with
an
obstinate
resolution
to
maintain
it
,
even
against
the
testimony
of
an
Apostle
,
the
persons
,
thus
possessed
with
it
,
are
only
to
be
treated
as
things
insensible
,
not
minding
the
authority
,
by
which
Christian
Religion
is
established
.
And
when
people
thus
present
petitions
to
Almighty
God
,
which
they
cannot
so
much
as
pretend
to
understand
,
't
is
plain
,
that
they
offer
the
sacrifice
of
fools
;
and
their
Priests
sacrifice
to
their
own
net
;
and
't
is
in
vain
to
perswade
in
such
a
case
,
where
the
people
delight
in
their
own
slavery
;
and
the
Priests
love
their
covetousness
too
well
,
to
forsake
the
Trade
,
in
which
they
can
so
easily
impose
on
those
,
whom
,
by
such
means
,
they
keep
in
ignorance
,
and
so
make
an
outside
godliness
their
gain
.
Certain
it
is
,
that
the
people
,
under
the
Roman
yoke
,
can
only
draw
nigh
to
God
,
in
their
Publick
Service
,
with
their
lips
at
best
;
when
their
hearts
,
and
minds
,
being
under
an
impossibility
of
accompanying
them
,
must
of
necessity
be
far
from
him
:
and
they
lose
,
also
,
the
blessed
influence
of
all
their
Publick
Prayers
on
themselves
,
in
raising
their
affections
,
acting
their
graces
,
mortifying
their
sins
,
and
prompting
them
to
their
duty
;
all
which
,
prayers
,
well
composed
,
uttered
,
and
understood
,
must
needs
effect
upon
the
minds
of
well
inclined
Devotionists
.
And
so
I
proceed
to
another
Argument
we
have
against
the
Publick
Prayers
of
the
Romanists
;
That
they
pray
to
Creatures
,
when
they
ought
to
pray
to
God
alone
.
That
God
only
is
to
be
the
object
of
our
prayers
in
divine
worship
,
I
have
already
shewed
in
the
Third
Chapter
of
this
Discourse
;
And
that
the
Romanists
pray
to
Angels
,
and
Saints
departed
,
their
Service
is
so
full
and
frequent
an
evidence
of
it
,
that
they
themselves
will
not
deny
it
.
They
endeavour
,
therefore
,
to
justifie
the
thing
,
by
the
bold
assertions
of
their
own
Authors
,
and
without
any
plain
authority
but
from
the
Heathens
,
and
themselves
;
and
without
any
solid
and
substantial
argument
.
Yet
,
that
I
may
give
the
Reader
an
hint
or
two
,
that
none
,
unless
he
has
a
brow
of
brass
,
may
say
to
those
who
understand
not
,
or
else
never
look'd
into
their
allowed
Breviary
,
or
their
common
and
established
Mass-Book
,
that
we
charge
them
with
what
they
are
not
guilty
of
:
I
must
instance
in
a
few
particulars
,
in
which
prayers
are
made
to
glorified
creatures
,
and
to
some
inanimate
things
too
,
in
the
publick
Offices
.
of
the
Roman
Church
;
since
some
of
the
professors
of
that
Religion
are
so
bold
,
and
apparently
wicked
,
that
,
to
serve
a
turn
,
they
will
affirm
,
't
is
dark
in
the
face
of
the
Sun
,
and
light
even
in
the
midst
of
darkness
;
and
nothing
,
almost
,
according
to
their
principles
of
equivocation
,
and
mental
reservation
,
if
they
take
also
the
Doctrine
of
probable
opinions
in
to
their
assistance
,
can
be
propounded
,
but
they
may
either
affirm
,
or
deny
,
as
it
makes
for
the
advantage
of
their
Church
.
Nay
,
they
are
bound
,
according
to
the
determination
of
Bellarmin
,
to
say
,
that
Vertue
is
Vice
,
or
Vice
Vertue
,
if
the
Pope
so
concludes
either
.
But
yet
my
present
charge
is
so
apparently
true
,
that
all
must
own
it
to
any
that
have
knowledge
of
their
publick
Service
;
whatever
they
may
,
at
any
time
,
reply
to
the
ignorant
that
receive
the
charge
upon
the
authority
of
others
.
For
,
in
their
Commune
Apostolorum
,
there
is
an
Hymn
consisting
both
of
prayer
and
praise
,
in
which
we
find
these
expressions
;
Vos
saecli
justi
judices
!
&c.
speaking
to
the
Apostles
,
they
say
,
O
ye
just
Judges
,
and
Lights
of
the
world
,
we
beseech
you
with
the
desires
of
our
hearts
,
to
hear
the
prayers
of
your
supplicants
:
ye
that
shut
the
heavens
with
a
word
,
and
unlock
them
again
,
loose
us
we
pray
you
from
all
our
sins
,
by
your
command
:
you
to
whose
authority
is
subject
both
the
health
and
misery
of
all
,
&c.
In
their
Office
to
the
Blessed
Virgin
you
have
these
expressions
,
O
Mary
!
Mother
of
Grace
,
Mother
of
Mercy
?
protect
us
from
the
enemy
,
and
receive
us
at
the
hour
of
death
.
And
let
the
Virgin
Mary
,
together
with
her
off-spring
,
bestow
her
blessing
upon
us
;
and
the
like
.
I
shall
instance
,
yet
,
in
one
more
,
(
although
,
many
know
,
I
might
translate
a
multitude
of
the
same
nature
into
this
Discourse
)
and
that
shall
be
in
the
service
relating
to
one
who
was
the
Founder
of
one
of
the
most
pernicious
Sects
that
ever
infested
the
Christian
world
;
in
comparison
to
many
of
whom
the
Gnosticks
were
Saints
;
the
Goths
and
Vandals
were
of
a
Religious
Order
;
the
Great
Turk
becomes
a
Christian
,
and
the
wild
Fanatick
is
temperate
and
mild
.
I
mean
Ignatius
Loyola
,
who
founded
the
first
Society
of
the
Jesuits
,
to
perplex
and
confound
the
Councils
of
Princes
,
and
carry
on
mischievous
designs
against
us
,
as
well
by
those
who
have
been
at
the
top
,
as
those
that
remain
at
the
bottom
of
the
Ladder
.
In
the
Service
at
the
Celebration
of
his
Festival
,
there
is
this
Prayer
,
or
Collect
on
the
one
and
thirtieth
day
of
July
:
O
God!
who
,
for
the
greater
propagation
of
thy
glory
,
hast
strengthened
thy
Church
militant
,
(
properly
so
indeed
under
the
command
of
a
Jesuit
)
with
a
new
aid
by
blessed
Ignatius
;
grant
that
we
who
strive
,
or
fight
,
on
earth
,
by
the
imitation
and
help
of
him
,
may
deserve
,
with
him
,
to
be
crowned
in
the
heavens
.
And
if
they
all
deserve
the
same
lot
,
may
they
together
possess
the
same
place
;
for
fear
they
should
be
as
troublesome
to
us
in
the
other
world
,
as
they
have
been
in
this
.
But
I
will
no
longer
employ
my self
in
translating
their
prayers
.
Many
instances
of
their
petitions
,
to
Saints
and
Angels
,
have
been
exposed
to
view
,
in
most
Books
that
have
been
by
Protestants
written
against
them
.
I
heartily
wish
,
that
those
,
who
use
such
prayers
,
understood
them
better
;
because
they
would
,
then
,
more
easily
see
how
poyson
is
wrap'd
in
gilded
pills
.
Why
should
I
relate
the
Attributes
which
the
Church
of
Rome
gives
to
the
Cross
of
Christ
?
as
great
as
to
him
who
suffered
on
it
;
and
yet
have
no
method
to
shift
their
blasphemy
,
but
by
the
same
way
in
which
they
translate
their
prayers
,
and
praises
too
,
from
the
Cross
,
to
him
who
died
upon
it
.
And
though
I
love
not
to
pursue
a
Lion
to
his
den
,
for
fear
that
being
weary
,
he
may
be
hungry
too
,
and
take
some
opportunity
to
rend
and
devour
:
Yet
it
would
be
a
strange
expression
from
a
Protestants
mouth
,
that
which
must
needs
grate
upon
the
ears
of
all
the
devout
worshippers
of
God
,
and
such
as
believe
that
their
prayers
are
heard
,
only
through
the
merits
and
intercession
of
Christ
:
Sancta
Crux
!
or
a
pro
nobis
.
Holy
Cross
!
pray
for
us
.
And
Ave
Crux
,
spes
unica
.
Hail
Cross
,
our
only
hope
,
would
be
words
that
to
us
would
not
only
seem
ridiculous
,
but
,
abominable
;
and
,
if
at
all
considered
,
to
any
that
hope
in
the
mercy
of
God
,
through
him
who
suffer'd
and
dyed
upon
the
Cross
.
But
,
notwithstanding
all
,
these
are
things
as
common
with
the
Papists
,
as
whining
,
and
another
sort
of
nonsence
are
among
some
Separatists
,
that
pretend
to
set
themselves
at
the
greatest
distance
from
them
.
Nay
,
any
may
see
,
(
if
they
have
skill
,
and
leisure
,
to
peruse
it
,
in
an
office
of
,
or
relating
to
,
the
Holy
Cross
,
Printed
at
Paris
(
1664.
)
by
publick
authority
,
such
strange
expressions
as
these
are
:
After
it
has
begun
with
a
Prayer
to
God
,
to
free
men
from
their
enemies
by
the
Sign
of
the
Cross
,
(
which
,
if
we
should
make
a
thousand
times
upon
our selves
,
we
should
hardly
be
quit
from
those
that
are
so
devout
to
it
)
we
find
,
afterwards
,
these
expressions
,
O
Crux
venerabilis
,
&c.
I
know
not
how
they
may
edifie
in
Latin
;
but
I
am
sure
,
that
they
sound
harsh
in
English
;
and
good
or
bad
,
thus
they
run
;
O
venerable
Cross
!
who
hast
brought
salvation
to
us
miserable
;
with
what
praises
shall
I
extoll
thee
?
because
thou
hast
prepared
heavenly
life
for
us
.
And
,
in
the
close
of
another
Hymn
,
the
style
,
tho'
a
new
one
,
is
in
these
words
,
O
victory
of
the
Cross
,
and
admirable
sign
!
make
us
to
triumph
in
the
Celestial
Court
;
or
the
Court
of
Heaven
.
But
this
is
an
ungrateful
task
to
me
,
thus
to
transcribe
the
most
abominable
Popish
Prayers
,
and
as
unpleasant
,
as
it
can
be
,
to
Protestants
to
read
it
.
And
therefore
I
shall
not
fill
these
Papers
with
those
particular
addresses
,
which
many
of
them
make
to
individual
Saints
(
as
they
account
them
)
who
are
departed
this
life
,
for
particular
things
,
which
they
suppose
to
be
in
the
power
of
them
singly
to
bestow
,
whilst
they
appropriate
one
faculty
to
one
,
and
a
second
to
another
;
whilst
they
constitute
a
first
to
be
a
Patron
to
their
Horses
,
another
to
their
Sheep
,
a
third
to
their
Hoggs
,
and
another
to
keep
off
some
Disease
from
themselves
,
or
at
least
,
to
cure
it
:
And
so
they
make
them
Grooms
,
or
Farriers
,
or
Swiniards
,
or
Shepherds
,
or
Physicians
,
or
Mountebanks
,
or
what
they
please
:
For
I
am
weary
of
raking
in
such
a
dunghill
,
in
which
there
is
,
neither
Barley-corn
nor
Jewel
.
We
may
know
their
opinion
,
and
practice
too
,
in
this
point
,
from
Bellarmin
,
who
was
the
great
Champion
for
the
Church
of
Rome
,
in
that
,
at
the
close
of
every
Tome
of
his
Controversies
,
he
joyns
the
Virgin
Mary
with
God
,
in
the
thanks
he
renders
for
help
in
the
composure
;
Praise
be
given
to
God
and
the
blessed
Virgin
.
Nay
,
Gregory
de
Valentia
exceeds
him
in
the
Transport
;
For
he
(
possibly
as
he
thought
from
good
manners
)
puts
the
Virgin
before
her
Son
,
in
the
close
of
some
of
his
Books
;
and
sayes
,
Laus
Deo
,
&
beatae
Virgini
Mariae
,
&
Domino
Jesu
Christo
.
Praise
be
to
God
,
and
to
the
blessed
Virgin
Mary
,
and
to
the
Lord
Jesus
Christ
.
Which
,
whether
his
meaning
were
to
constitute
a
new
Trinity
,
by
discarding
the
old
,
omitting
the
Holy
Ghost
,
and
changing
that
Sacred
Person
for
the
Mother
of
our
Lord
,
I
must
leave
to
the
judgement
of
others
.
The
Conquest
,
in
the
Battel
at
Lepanto
,
was
plainly
ascribed
,
not
to
God
,
but
to
the
conduct
of
the
Virgin
Mary
;
which
appears
by
their
Festival
in
memory
of
it
,
called
Festum
Sanctae
Mariae
à
victoriâ
,
celebrated
at
the
beginning
of
October
.
'T
is
a
common
thing
for
the
Romanists
in
their
prayers
to
Angels
,
or
departed
Saints
,
not
only
to
beseech
them
to
intercedein
their
behalf
,
when
intercession
for
men
,
in
Heaven
,
is
plainly
founded
on
their
Redemption
upon
Earth
;
and
therefore
Christ
who
is
the
Mediator
of
Redemption
,
is
alone
capacitated
;
to
be
the
Mediator
of
Intercession
:
But
they
rely
,
also
,
on
those
whom
they
invoke
,
in
such
cases
,
for
aid
,
and
protection
,
nay
,
for
grace
here
,
and
glory
hereafter
;
and
,
in
consequence
of
this
,
all
their
curiously
invented
distinctions
will
never
bring
them
off
from
the
horrid
guilt
,
of
giving
away
Gods
Glory
to
another
,
since
by
their
petitions
,
they
imply
a
dependance
on
creatures
,
whom
they
invoke
,
for
such
things
as
are
in
Gods
power
alone
to
give
,
what
ever
Messengers
some
of
them
may
be
,
to
convey
the
blessings
of
Heaven
to
us
.
And
this
must
be
odious
in
the
sight
of
God
,
as
it
is
abominable
to
all
good
men
,
who
understand
what
Religion
means
.
But
let
us
allow
the
evasions
of
the
Romanists
,
in
these
points
,
to
be
as
cunning
,
and
plausible
,
and
witty
as
they
please
:
Yet
is
not
strange
,
that
the
Governours
of
a
Church
,
should
compose
prayers
,
in
such
language
,
and
stile
,
that
the
first
,
and
natural
signification
of
the
words
,
must
lead
the
simple
into
Error
,
and
Idolatry
?
Unless
you
suppose
them
to
be
all
Schoolmen
,
that
understand
how
to
split
an
hair
,
and
know
how
to
pick
straws
well
,
that
have
the
artificial
knack
of
nicety
and
distinction
,
or
heads
so
naturally
made
for
abstraction
,
that
they
ken
a
dictinction
,
as
soon
as
't
is
invented
,
and
uttered
by
another
;
and
yet
they
can
have
nothing
but
these
arts
,
and
tricks
,
to
save
them
from
the
edge
of
their
own
prayers
and
such
an
edge
as
is
fatal
too
.
This
is
like
making
any
point
hard
,
that
was
before
easie
,
that
a
man
may
have
the
honour
of
unridling
the
difficulty
of
his
own
making
,
and
render
the
same
easie
again
,
and
so
end
where
he
first
began
.
This
is
only
turning
round
over
a
rope
,
to
bring
ones
head
into
its
right
place
:
And
to
what
purpose
these
things
are
,
let
the
first
inventors
answer
themselves
.
It
cannot
otherwise
appear
to
me
,
but
that
these
things
grow
from
Atheism
,
and
irreligion
,
and
are
designed
only
to
bring
forth
fruits
convenient
for
this
world
,
but
no
way
procuring
glory
in
the
next
.
For
if
there
is
a
God
,
whom
men
ought
to
worship
with
their
minds
,
and
souls
,
as
well
as
with
their
bodies
,
in
which
all
present
at
it
,
ought
to
be
,
and
are
concerned
,
and
in
which
they
should
unanimously
join
;
what
a
monstrous
thing
is
it
to
have
the
expressions
in
this
Service
so
worded
,
that
they
are
rightly
to
be
understood
,
only
by
the
Learned
?
Whilst
the
people
may
,
by
the
termination
of
their
Worship
,
in
that
to
which
they
immediately
address
,
not
understanding
the
force
of
a
distinction
,
or
,
if
they
did
,
its
acute
operation
to
save
themselves
from
the
danger
they
are
in
,
by
their
Publick
Service
,
be
Idolaters
in
practice
,
though
they
might
hate
the
name
,
and
the
thing
too
,
if
once
they
had
it
explained
to
them
;
however
,
their
Priests
,
in
the
mean
time
,
may
shift
for
themselves
;
and
,
't
is
beyond
my
knowledge
,
to
know
how
they
can
.
God
deliver
us
from
such
devotion
,
of
which
so
gross
and
thick
ignorance
is
the
Mother
,
which
yet
how
far
it
may
excuse
the
vulgar
,
to
whom
,
in
the
Roman
Church
,
't
is
invincible
;
I
shall
leave
to
the
great
God
to
judge
,
together
,
with
all
those
,
who
are
resolved
that
their
hazards
shall
be
continued
to
themselves
,
by
refusing
to
follow
their
own
understandings
,
but
willingly
permit
their
Priests
,
to
lead
them
in
the
dark
;
it
being
easier
it
seems
,
and
,
for
ought
they
know
,
much
more
pleasant
to
be
always
blind
,
than
to
see
.
Such
are
like
the
Samaritans
,
our
Saviour
rebukes
,
(
Joh.
4.22
.
)
Who
are
resolved
to
worship
in
the
mountain
,
although
they
know
not
what
they
worship
.
But
let
us
,
who
are
members
of
the
best
Church
in
the
Christian
world
,
continue
to
offer
to
the
great
God
,
such
prayers
as
we
understand
,
that
both
the
affections
,
and
intentions
of
our
minds
,
may
bear
a
due
proportion
to
our
expressions
;
Let
us
,
whatever
others
do
,
devoutly
pray
to
the
Supreme
God
,
in
,
and
through
the
Merits
of
our
Lord
Jesus
Christ
,
since
we
are
encouraged
thus
to
come
to
the
Throne
of
Grace
,
that
we
may
find
help
in
time
of
need
.
I
have
proved
,
in
a
former
part
of
this
Discourse
,
that
God
,
only
,
is
to
be
the
Object
of
our
prayers
;
and
that
such
service
,
as
we
account
Divine
,
is
not
to
be
given
to
another
:
I
have
also
shewed
,
that
our
words
,
in
prayer
,
must
be
plain
,
and
intelligible
,
as
well
as
they
ought
to
be
grave
,
and
serious
,
that
the
intentions
of
our
minds
may
accompany
,
and
guard
the
expressions
of
our
tongues
.
But
such
rules
men
apparently
transgress
,
who
pray
in
a
language
which
they
do
not
understand
,
or
,
to
Angels
,
or
departed
Saints
,
or
,
to
a
piece
of
Bread
,
when
they
adore
the
Host
,
and
worship
a
Wafer
.
Such
things
as
these
,
were
never
heard
of
in
the
first
,
and
purest
,
Ages
of
Christianity
,
and
God
grant
,
that
they
may
never
,
again
,
be
introduced
among
our selves
,
in
these
last
Ages
of
the
World
;
that
so
Christ
may
find
a
true
faith
,
and
devotion
too
,
here
upon
the
Earth
,
when
he
comes
riding
triumphantly
in
the
Clouds
,
to
pass
Sentence
upon
the
whole
world
.
Let
us
resist
the
Pope
,
and
his
Janisaries
,
with
the
same
argument
,
by
which
our
Saviour
baffled
the
Devil
;
Get
thee
behind
me
Sathan
;
for
it
is
written
,
thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
,
(
Matth.
4.10
.
)
.
And
this
Example
,
and
Text
together
,
methinks
,
should
abash
all
pretending
,
and
deter
all
real
,
Christians
from
making
any
Religious
Addresses
to
immortal
Angels
,
or
Saints
departed
;
and
much
more
to
any
creatures
more
inferiour
,
constituted
,
only
,
by
human
fancy
,
to
be
the
representatives
of
these
;
lest
God
,
suffering
long
by
their
sins
,
may
at
last
leave
them
to
their
own
hardness
,
to
believe
a
lie
,
and
to
a
strong
delusion
to
which
they
are
enslaved
,
that
at
last
they
may
be
damned
,
because
they
have
turned
the
glory
of
their
Creator
into
the
image
of
a
creature
;
beguiling
themselves
of
their
reward
,
in
a
voluntary
humility
,
in
worshipping
of
Angels
,
(
like
the
Superstion
of
the
Essens
,
among
the
Jews
;
or
the
Idolatry
of
Simon
Magus
,
in
the
times
of
the
Christians
)
which
the
Apostle
rebukes
the
Colossians
for
(
Chap.
2.18
.
)
.
As
if
men
were
,
at
this
time
of
the
day
,
(
who
have
more
than
enough
evidence
)
of
the
mind
of
those
whom
St.
Chrysostome
mentions
in
his
Homilies
on
this
Epistle
,
that
said
,
We
must
come
to
God
by
his
Angels
;
and
not
by
Christ
,
because
that
is
an
honour
too
high
for
us
:
Against
which
error
,
this
holy
Father
sayes
,
is
the
chief
design
of
the
Epistle
to
the
Colossians
.
I
need
not
,
I
hope
,
ask
my
Protestant
Readers
,
the
question
which
St.
Paul
propounds
to
the
Romans
,
(
Chap.
10.14
.
)
.
How
shall
men
call
on
him
,
in
whom
they
have
not
believed
?
No
more
than
I
need
,
in
our
daies
,
mention
that
which
follows
next
:
How
shall
ye
believe
in
him
,
whom
ye
have
not
heard
?
or
how
can
ye
hear
without
a
preacher
?
Only
this
deserves
some
small
consideration
amongst
some
men
,
though
not
any
with
others
,
who
have
a
true
Ministry
;
How
can
they
preach
,
that
are
not
sent
?
'T
is
plain
,
even
by
the
Confessions
of
some
Romanists
themselves
,
that
there
is
no
precept
,
or
plain
example
,
for
prayer
,
either
to
Saints
,
or
Angels
,
in
the
Scriptures
;
Yea
,
they
bear
testimony
that
Sacred
petitions
to
both
,
have
been
rejected
,
even
by
those
unexceptionable
Saints
,
and
Angels
,
to
whom
they
were
offered
,
or
actually
made
.
Let
not
any
,
therefore
,
among
all
the
Protestants
of
the
true
Established
Church
of
England
,
(
as
God
has
formerly
complained
of
others
)
leave
the
fountain
of
living
waters
,
to
hew
to
themselves
broken
Cisterns
,
that
can
hold
none
.
But
let
us
stand
fast
in
the
unity
of
the
Spirit
,
in
a
true
,
holy
,
Catholick
Communion
in
our
prayers
,
professions
,
and
Christian
Sacraments
;
And
with
one
mind
striving
together
for
the
faith
of
the
Gospel
;
and
let
us
nothing
be
terrified
by
our
adversaries
;
as
St.
Paul
exhorts
us
,
(
Philip.
1.27
.
)
.
Thus
continuing
in
the
Communion
of
that
Church
,
to
which
we
do
belong
,
and
contending
earnestly
for
that
faith
,
which
was
delivered
to
the
Saints
;
God
will
either
preserve
us
,
by
his
power
,
from
being
ground
by
those
two
Milstones
,
betwixt
which
we
seem
,
at
present
,
to
be
placed
,
and
give
us
an
happy
deliverance
from
our
Controversies
,
and
troubles
;
or
,
assuredly
,
give
us
a
Crown
of
Glory
,
above
the
reach
of
Papists
,
or
Fanaticks
.
Arise
,
O
Lord
!
Let
thine
enemies
be
scattered
,
and
let
them
that
hate
thee
,
flee
before
thee
.
But
do
thou
arise
,
also
,
and
have
mercy
upon
Sion
;
For
the
time
to
favour
it
,
yea
,
the
set
time
is
come
:
So
we
that
are
thy
people
,
and
sheep
of
thy
pasture
,
will
give
thee
thanks
for
ever
,
and
will
alwaies
be
shewing
forth
thy
praise
,
from
generation
,
to
generation
.
;
;
CHAP.
XI
.
THe
most
ungrateful
task
is
still
behind
,
whilst
I
must
argue
with
my
Brethren
according
to
the
Flesh
,
my
dear
Country-men
,
and
fellow
Protestants
,
who
yet
separate
from
the
best
Established
Church
in
the
world
:
Whilst
my
last
Inference
must
,
to
my
great
grief
,
be
this
:
That
they
who
now
separate
from
us
,
and
yet
live
among
us
,
under
the
care
,
and
protection
of
the
most
indulgent
Prince
,
that
ever
swayed
the
English
Scepter
;
And
in
a
Church
(
over
which
,
though
he
spreads
his
Authority
)
that
has
her
arms
open
to
all
penitents
;
and
,
when
they
become
void
of
all
hypocrisie
,
She
loves
her
Neighbours
,
as
she
does
her self
:
Yet
it
will
appear
,
from
the
former
Discourse
,
that
those
who
yet
continue
their
separation
from
us
,
under
the
pretence
of
greater
Reformation
,
and
a
more
pure
,
and
Evangelical
,
Worship
,
do
not
pay
homage
,
in
their
prayers
,
to
the
great
God
,
in
such
a
manner
as
is
suitable
to
his
Attributes
,
mans
dependance
,
and
that
infinite
distance
betwixt
their
Creator
,
and
themselves
.
For
,
if
we
consider
him
as
the
Maker
of
men
,
endowed
with
all
Glory
,
and
Perfection
,
whose
Greatness
is
commensurate
to
his
Being
,
and
both
Infinite
;
whose
Power
admits
neither
restraints
,
or
limits
,
besides
,
what
falsehood
and
contradictions
may
imply
,
in
which
eternal
truth
bounds
it self
,
his
Essence
,
not
admitting
any
imperfection
:
Who
is
Omniscient
,
and
searches
the
inmost
recesses
of
the
minds
of
men
,
views
our
retirements
,
and
discerns
our
thoughts
afar
off
;
whose
goodness
,
also
,
has
been
so
extended
,
as
well
in
Creation
,
as
Providence
,
that
he
justly
commands
,
and
merits
too
,
all
the
profound
Worship
,
and
Adoration
,
which
our
most
quick
and
sprightly
invention
,
guided
either
by
pure
natural
reason
,
or
by
rules
of
his
own
Prescription
,
is
able
to
prompt
us
to
the
composition
of
;
And
,
lastly
,
He
is
a
God
of
that
infinite
ability
to
revenge
indignities
offered
to
him
,
that
he
can
as
easily
punish
the
insolence
of
those
,
that
either
,
contemn
,
or
neglect
,
his
worship
,
or
render
himself
mean
by
it
,
as
he
can
incourage
the
devout
,
or
bless
those
who
with
humility
petition
it
.
So
that
reflecting
on
the
loose
and
irregular
prayers
of
those
,
who
are
to
be
considered
in
this
Inference
,
we
must
(
as
I
suppose
)
conclude
,
without
any
great
difficulty
,
that
upon
the
view
of
the
matter
,
and
circumstances
of
their
devotion
,
comparing
it
with
what
is
due
to
so
great
a
Majesty
,
who
is
the
Sovereign
Commander
,
and
Disposer
of
the
Universe
,
the
worship
of
those
,
whom
I
am
now
to
deal
with
,
does
not
comport
with
the
greatness
,
and
Supreme
excellencies
of
himself
.
And
this
is
far
more
easie
to
discern
,
than
to
limit
,
or
prescribe
a
suitable
devotion
.
For
as
Cotta
saies
,
in
Cicero
,
de
nat.
Deor.
lib.
I.
Mihi
non
tam
facilè
in
mentem
venire
solet
quare
verum
sit
aliquid
quam
quare
falsum
.
I
cannot
so
readily
give
a
reason
why
any
thing
is
true
,
as
why
it
is
false
.
And
most
men
must
consent
to
this
:
For
how
many
of
us
have
great
and
exalted
conceptions
of
persons
,
and
things
,
till
experience
makes
nearer
and
more
strict
inspections
?
Thus
the
Mountain
Olympus
,
whose
height
is
so
extolled
by
the
Poets
,
and
ancient
Greeks
,
that
it
is
said
to
exceed
the
Clouds
,
and
lodge
its
top
in
the
very
Skies
;
is
yet
said
by
Plutarch
(
in
Aemilian
)
that
,
upon
the
measure
of
Xenagoras
,
it
was
but
a
mile
,
and
an
half
,
and
about
seventy
paces
perpendicular
.
So
some
men
,
that
separate
from
us
,
manage
their
devotion
with
so
much
zeal
,
and
heat
,
and
thick
language
,
with
clouds
about
it
,
attended
with
such
a
mournful
tone
,
and
direful
expressions
,
that
an
uninterested
person
must
,
at
the
first
,
of
necessity
think
,
that
though
their
most
profound
abasements
laid
them
on
the
ground
,
yet
their
voices
,
must
reach
the
highest
Heavens
,
and
their
earnest
,
and
most
passionate
,
expressions
could
not
,
certainly
,
be
stopt
by
the
Clouds
,
but
must
dart
themselves
clear
through
them
,
and
ascend
above
the
Moon
,
Sun
,
and
more
lofty
Stars
,
and
lodge
themselves
in
the
highest
Heavens
.
Nay
,
they
themselves
who
,
by
rubbing
,
and
chafing
,
and
other
implements
,
have
been
advanced
to
this
height
of
carrying
,
their
souls
out
of
their
bodies
,
like
the
Heathen
Enthusiasts
,
who
divined
in
a
fury
,
have
caused
other
men
to
believe
,
that
to
be
inspired
from
above
,
which
takes
its
original
from
mens
own
indisposition
,
and
madness
.
Such
things
,
being
the
fruits
of
a
warm
constitution
,
and
the
effects
of
an
odd
temperament
in
mens
bodies
,
pass
frequently
for
the
perfection
of
the
mind
;
and
an
airy
soul
,
when
it
breaths
forth
extraordinary
fancy
,
is
supposed
to
be
blown
upon
first
by
that
,
which
bloweth
where
it
listeth
;
And
yet
this
may
be
the
fruits
of
passion
,
and
the
effects
of
an
ill
temperament
of
body
,
that
passes
for
the
perfection
of
an
inspired
mind
;
and
many
things
are
supposed
to
proceed
from
the
communication
of
Spirits
,
which
are
nothing
but
a
disease
of
the
body
;
nay
,
oftentimes
,
the
product
,
only
,
of
craft
and
subtilty
.
This
may
imitate
some
primitive
inspired
,
extraordinary
,
worship
,
when
the
Prophets
spake
by
turns
,
and
others
were
to
hold
their
tongues
;
But
,
though
it
resembles
some
kind
of
worship
to
God
,
't
is
now
no
more
than
an
unreasonable
service
.
And
't
is
no
wonder
,
that
error
,
and
falshood
,
being
fairly
varnished
with
a
shew
of
truth
,
should
be
embraced
by
many
Proselytes
,
who
either
will
nor
,
or
cannot
,
give
themselves
time
,
and
retirement
to
consider
,
and
search
diligently
into
causes
,
and
effects
.
And
this
is
too
apparent
,
and
troublesom
also
to
many
men
,
who
find
these
things
much
operating
on
the
weaker
Sex
,
who
are
usually
more
guided
by
affection
,
than
reason
,
and
so
are
led
captive
to
divers
lusts
.
Yet
that
which
causes
error
to
be
courted
instead
of
truth
,
is
some
resemblance
it
bears
to
it
;
because
it
has
(
as
Plutarch
reports
of
the
Egyptian
Fables
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
faint
and
obscure
representations
of
truth
;
and
these
things
are
very
often
promoted
by
a
persons
education
,
predisposition
,
and
temperament
of
body
,
in
which
a
soul
is
imprisoned
,
and
locked
up
;
but
,
at
last
,
breaks
loose
by
the
strength
of
the
disease
,
through
the
pores
of
the
body
,
and
obtains
an
unusual
vehicle
to
carry
it
.
We
read
of
some
in
Tully
,
(
de
Divinat
.
lib.
1.
)
who
affirmed
,
(
and
we
need
not
go
so
far
back
for
them
)
ad
opinionem
imperitorum
fict
as
esse
religiones
;
That
Religion
was
fitted
according
to
the
opinions
of
those
that
were
unskilful
,
and
not
able
to
make
inquisition
into
the
nature
,
and
truth
of
things
.
But
if
ever
there
were
the
Being
,
and
Attributes
of
God
so
stated
,
as
we
consent
in
here
,
and
yet
a
worship
given
to
that
Being
,
as
unsuitable
to
him
,
as
it
is
almost
possible
,
which
imposed
a
cheat
upon
mankind
;
Then
(
considering
the
principles
)
the
favourers
pretend
to
be
their
conduct
)
an
odd
sort
of
Dissenters
,
among
us
,
apparently
practise
it
.
Nay
,
their
way
of
worship
is
suited
to
the
dispositions
of
the
weaker
,
and
more
infirm
,
judgements
;
and
this
appears
in
very
many
of
the
Proselytes
to
it
,
who
really
believe
what
they
profess
,
and
their
Religion
is
not
weighed
by
their
advantage
.
For
we
find
by
experience
,
and
more
converse
than
they
were
willing
formerly
to
have
with
us
,
that
Women
are
wonderfully
devoted
to
Separation
,
and
though
their
Husbands
are
prevailed
upon
to
come
to
Church
,
the
Wives
are
yet
addicted
to
a
Conventicle
:
But
few
men
,
who
do
not
make
secular
interest
their
God
,
of
any
briskness
and
strength
of
parts
,
embrace
those
methods
:
Yet
some
there
are
,
that
permit
themselves
to
be
bound
hand
,
and
foot
,
with
their
wives
apron-strings
;
or
follow
the
paths
and
allurements
of
a
Mistress
,
or
the
custom
of
their
Trade
,
or
the
advantage
of
an
Office
,
and
the
same
Motives
(
when
Religion
is
so
low
)
will
bring
them
back
to
Church
again
;
or
equally
incline
them
to
Geneva
,
or
Rome
.
And
,
truly
,
I
have
observed
in
my
time
,
(
though
I
wish
not
for
the
opportunity
again
)
that
the
numbers
of
Sexes
,
are
extremely
disproportionable
among
them
:
Which
has
created
some
wonder
,
but
no
astonishment
.
For
I
quickly
found
,
that
it
had
been
the
method
of
the
great
Deceiver
of
mankind
,
to
gain
an
interest
in
the
weaker
Sex
;
that
he
might
the
more
easily
entangle
the
stronger
.
Thus
the
old
Serpent
began
with
Eve
,
and
proceeded
afterwards
by
Miriam
,
the
Sister
of
Moses
,
and
still
persisted
by
the
wife
of
Job
:
Nay
,
after
the
Revelation
of
the
glorious
Gospel
,
when
his
power
,
and
craft
,
was
ebbing
,
and
must
abate
;
the
Jews
,
by
his
instigation
,
stirred
up
the
devout
and
honourable
women
,
to
expel
Paul
and
Barnabas
out
of
their
Coasts
,
(
Acts
13.50
.
)
.
Thus
also
Simon
Magus
,
that
bewitching
Father
of
the
Gnosticks
,
accomplished
his
designs
by
the
help
of
Helena
;
Montanus
,
by
Maximilla
;
the
French
men
,
by
their
Pucelle
de
Dieu
;
and
our
English
Anabaptists
,
by
their
Maid
of
Kent
.
I
mention
not
these
things
,
to
undervalue
the
glory
of
that
Sex
;
although
it
may
serve
to
abate
their
pride
,
and
stop
their
mouths
when
they
are
troublesom
,
and
censorious
;
since
not
only
the
sin
of
man
,
but
the
propensity
and
inclination
to
it
,
came
,
at
first
,
by
the
means
of
a
Woman
.
But
I
urge
this
,
to
abate
our
zeal
and
affection
to
such
a
worship
,
in
which
the
weaker
sort
become
the
great
Devotionists
,
and
not
to
espouse
wayes
of
Religion
,
by
the
example
of
those
,
whose
airy
thoughts
will
not
settle
long
enough
upon
one
object
,
to
consider
it
well
:
And
,
though
this
be
not
a
sufficient
argument
to
conclude
against
the
worship
of
those
,
with
whom
we
have
now
entered
into
debate
;
yet
,
it
is
enough
to
raise
suspition
,
and
make
us
inquisitive
about
such
matters
.
But
,
if
we
approach
nearer
to
the
worship
of
our
Dissenters
,
we
shall
find
their
prayers
,
many
times
,
to
consist
of
such
expressions
,
as
are
too
often
unworthy
of
the
Deity
;
whilst
they
assume
too
great
familiarity
with
God
,
and
the
persons
that
utter
them
,
in
their
peoples
behalf
,
are
more
bold
with
him
,
than
a
well
bred
person
will
pretend
to
,
even
among
such
as
are
not
much
his
superiours
.
Cotta
,
in
Tully
,
(
De
natur
.
Deor.
lib.
3.
)
having
severely
disputed
against
the
Grecian
,
and
the
Roman
,
Gods
says
:
Omnis
igitur
talis
,
à
philosophiâ
pellatur
error
;
ut
cum
de
diis
immortalibus
disputemus
,
dicamus
digna
diis
immortalibus
.
When
we
speak
of
the
Immortal
Gods
,
let
us
speak
things
worthy
of
them
.
The
Heathen
may
here
instruct
the
Christian
,
or
at
least
,
some
that
pretend
to
it
,
who
in
spight
of
confutation
,
would
be
accounted
the
best
of
that
denomination
;
that
bold
expressions
,
uncouth
clamours
,
and
loose
,
incoherent
,
and
,
many
times
,
insignificant
sentences
,
which
are
the
effects
of
inconsideration
,
sudden
inventions
,
and
the
extempore
raptures
of
a
nimble
fancy
,
do
not
suit
with
the
wisdom
and
greatness
of
that
God
,
to
whom
all
our
prayers
are
addressed
;
nor
the
reason
and
understandings
of
those
souls
which
he
has
created
in
us
,
to
render
us
capable
of
serving
him
here
with
a
rational
devotion
,
and
for
the
enjoyment
of
eternal
communion
with
him
hereafter
.
Can
the
great
God
,
whose
glory
is
inscribed
on
the
highest
Heavens
,
who
makes
the
earth
tremble
at
his
presence
,
who
rolls
the
world
up
and
down
according
to
the
appointment
of
his
will
,
whose
disproportion
to
any
of
his
most
stately
creatures
,
is
unbounded
and
infinite
;
can
he
admit
such
familiarity
from
the
workmanship
of
his
hands
,
as
shall
take
away
,
almost
,
all
awful
veneration
,
and
regard
to
him
?
'T
is
true
indeed
,
our
blessed
Saviour
,
by
the
Sacrifice
of
himself
,
has
made
us
Kings
and
Priests
to
God
,
and
reconciled
us
by
his
blood
,
who
were
,
before
,
at
enmity
with
him
;
But
he
has
not
made
us
independent
;
or
united
us
so
closely
to
him
,
as
if
there
remained
no
distance
or
disproportion
betwixt
us
;
although
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
cement
exceedingly
honourable
to
us
;
in
whom
,
when
the
Divinity
assumed
the
human
nature
,
yet
the
nature
were
not
mixed
,
no
,
not
when
they
made
but
one
person
.
God
has
,
through
Christ
,
admitted
us
to
Grace
here
,
and
promised
us
eternal
Glory
hereafter
:
But
this
favour
is
an
argument
to
heighten
our
devotion
,
not
to
abate
the
external
signs
of
distance
in
our
worship
,
nor
to
detract
from
that
wonderful
reverence
springing
from
some
preparative
considerations
of
Gods
excellencies
,
which
we
have
in
our
minds
,
and
ought
alwayes
to
accompany
our
prayers
.
Serve
the
Lord
with
fear
,
(
sayes
David
)
nay
,
rejoyce
also
,
before
him
,
with
trembling
,
(
Psal.
2.11
.
)
And
can
this
agree
with
rude
behaviour
,
and
odd
language
,
and
brawling
noises
,
which
are
frequently
heard
from
wild
Zealots
,
and
extempore
Devotionists
,
whilst
they
are
praying
to
an
Almighty
,
Great
,
and
Omnipotent
Being
?
We
find
in
Tully
(
de
divin
.
lib.
1.
)
That
the
Romans
,
even
in
their
Heathen
worship
,
commanded
the
people
,
ut
in
rebus
divinis
,
quae
publicè
fierent
,
faverent
linguis
.
That
in
all
publick
Oblations
to
the
Gods
,
they
should
take
care
to
keep
awful
silence
;
and
not
suffer
noise
to
drown
devotion
,
as
if
God
were
their
familiar
associate
.
How
disproportionate
then
,
must
the
prodigious
brawlings
,
and
wild
actions
,
and
fantastick
intermixtures
of
the
highest
elevations
and
lowest
cadencies
of
mens
voices
in
continued
prayer
,
be
to
the
Majesty
of
that
Being
,
whom
they
,
at
the
same
time
,
pretend
both
to
reverence
and
adore
?
Such
deportment
indeed
,
for
men
that
have
a
design
upon
the
people
,
may
suit
and
endear
such
Constitutions
,
as
,
without
consulting
their
understandings
at
all
,
may
be
pleased
with
such
percussions
upon
their
Nerves
,
and
make
them
just
ready
for
a
battel
:
It
may
well
enough
suit
with
the
hidden
designs
of
aspiring
men
,
who
would
advance
themselves
,
in
the
conceipt
of
the
multitude
,
to
the
wisdom
and
renown
of
immortal
Gods
,
and
then
exhibit
their
Ordinances
in
Thunder
and
Lightning
,
to
frighten
the
people
into
a
stricter
observation
:
and
therefore
may
proclaim
the
subtilty
of
those
,
who
love
Reformation
,
when
't
is
ushered
in
by
Rebellion
,
and
are
of
no
Religion
,
but
such
as
is
introduced
by
force
of
Arms.
This
was
a
successful
way
of
enterprize
to
those
that
knock'd
down
a
true
Religion
,
with
the
butt
end
of
what
was
false
;
and
,
as
if
they
had
been
Gods
,
they
thundered
first
with
Powder
and
Bullet
,
before
they
gave
forth
their
Laws
,
and
did
not
publish
them
to
the
people
,
till
they
were
written
with
the
points
of
their
Swords
dipp'd
in
blood
.
But
however
such
things
might
advantage
a
Cause
,
that
could
not
be
managed
,
but
in
a
strange
and
new
habit
of
Religion
;
yet
certain
it
is
,
that
a
rude
and
boisterous
worshipping
of
the
Deity
,
can
no
way
comport
with
the
humility
of
those
,
who
know
the
distance
betwixt
their
Maker
and
themselves
,
and
are
desirous
to
fear
him
here
,
that
so
they
may
enjoy
him
hereafter
.
And
can
any
thing
be
more
inconsistent
with
right
reason
,
than
willingly
to
admit
the
publick
Offices
of
the
Desk
and
Pulpit
,
to
be
perforformed
with
a
more
idle
and
confident
deportment
,
than
the
lightest
and
most
ridiculous
actions
of
a
Stage
?
To
see
a
man
,
who
pretends
to
incline
God
by
his
petitions
to
favour
him
,
or
perswade
men
by
his
arguments
and
reasons
,
to
command
the
one
,
or
hector
the
other
,
will
cause
the
spectator
easily
to
conclude
,
that
his
passion
will
sooner
disturb
himself
,
than
his
prayer
or
reason
perswade
another
.
'T
is
true
,
indeed
,
that
such
wild
deportment
and
imperious
language
to
some
persons
,
apt
to
be
frightned
with
extravagant
behaviour
,
or
loud
noises
,
may
prove
a
method
fit
to
make
some
strange
impressions
;
and
the
suitableness
of
a
mournful
complexion
,
or
an
affected
tone
,
with
phrases
uttered
,
that
make
a
grateful
percussion
on
the
Nerves
of
those
,
who
,
having
melancholy
constitutions
,
are
of
mournful
aspects
,
may
appear
pleasant
,
though
it
heightens
their
distemper
.
And
others
may
conclude
a
boisterous
behaviour
,
when
it
is
accompanied
with
strong
lungs
,
to
be
the
fruits
of
a
well
managed
zeal
,
and
great
signs
of
grace
and
devotion
:
yet
all
this
may
be
nothing
but
design
;
because
God
may
appear
in
a
still
voice
,
as
well
as
in
thunder
and
lightning
:
and
amongst
men
of
all
perswasions
,
there
are
hypocritical
,
and
mimical
,
representations
of
these
things
.
Nay
,
Satan
himself
,
who
,
for
his
own
ends
,
can
play
the
Ape
,
by
way
of
imitation
,
in
divine
affairs
,
can
be
as
potent
in
a
Foxes
case
to
deceive
the
simple
,
as
he
is
formidable
in
a
Lyons
skin
,
to
terrifie
those
that
are
more
stout
and
daring
:
And
certain
it
is
,
that
he
deceives
more
dangerously
,
under
the
Fleece
of
a
silly
Lamb
,
than
when
he
spreads
the
Tallons
of
an
Ospray
:
and
we
ought
to
have
the
greater
caution
,
when
he
appears
like
an
Angel
of
light
,
than
when
he
becomes
visible
by
his
own
complection
.
The
worst
men
may
,
sometimes
,
be
the
most
severe
reprovers
of
Sin
and
Vice
,
who
yet
design
nothing
less
than
amendment
in
themselves
:
As
that
wicked
Spirit
,
who
wrought
wonders
by
Priscilla
,
that
blasphemous
Montanist
,
was
,
in
appearance
,
so
pious
,
that
he
would
frequently
rebuke
open
faults
,
ut
videretur
corrector
vitiorum
,
that
he
might
seem
to
be
a
corrector
of
vices
.
But
,
as
for
those
drailing
tones
,
and
long
tail'd
expressions
,
which
are
so
bewitching
to
mournful
tempers
;
They
being
,
usually
,
either
the
effects
of
craft
,
or
the
products
of
melancholy
dispositions
,
though
vulgarly
deem'd
the
gifts
of
God
,
and
fruits
growing
from
the
operation
of
the
Spirit
;
Yet
there
cannot
be
a
greater
enemy
to
the
main
Doctrines
,
and
practice
of
Christianity
,
nor
to
the
peace
of
men
,
professing
that
Religion
,
than
a
dull
and
melancholy
temper
of
mind
.
For
this
is
as
formidable
an
adversary
to
our
Religion
,
as
it
was
in
Judea
,
to
the
gift
of
Prophecy
;
and
so
much
did
it
interfere
with
that
there
,
as
to
cause
even
a
proverbial
Speech
;
That
the
Holy
Spirit
never
resides
in
a
sorrowful
man
.
Besides
,
in
all
these
things
,
which
,
if
we
retire
,
become
the
objects
of
our
senses
,
a
good
humorist
may
as
well
act
as
they
who
pretend
to
the
most
magnified
inspiration
.
And
as
the
Swan
was
never
used
in
Sacrifices
under
the
Law
;
So
will
an
Hypocrite
(
though
he
is
never
so
subtil
)
be
rejected
by
God
,
in
the
service
of
the
Gospel
;
Because
,
like
the
Swan
,
under
the
white
plumes
,
and
pleasant
voice
,
their
lies
hidden
a
black
Skin
.
But
notwithstanding
this
,
the
Hypocrite
,
in
a
seeming
Zeal
,
and
Devotion
,
may
frequently
exceed
,
in
external
sweat
,
and
gesture
too
,
him
that
is
most
serious
and
cordial
in
his
prayers
;
Though
,
when
we
see
so
much
smoke
,
we
easily
perceive
that
the
flame
does
not
ascend
.
For
although
art
may
vye
with
nature
it self
,
and
the
cunning
Hypocrite
,
who
trades
in
Religion
,
may
enable
himself
,
or
his
customers
may
inform
him
,
how
he
may
outdo
the
rational
acts
of
true
devotion
,
so
as
to
entrap
the
multitude
;
yet
in
this
the
cheat
will
be
plainly
discovered
,
and
his
design
will
be
written
in
open
characters
on
the
matter
he
utters
,
with
a
fervency
beyond
the
modesty
of
devotion
;
and
appear
also
to
the
most
vulgar
eye
,
if
the
head
in
which
it
is
fix'd
,
is
considerate
.
Themistocles
was
discerned
to
be
no
right
Athenian
,
even
by
a
plain
and
simple
woman
of
the
City
,
because
the
great
care
he
had
in
the
pronunciation
of
his
words
,
caused
her
to
perceive
,
that
he
affected
,
only
,
but
had
not
,
the
proper
phrase
,
and
accents
,
of
Athens
.
And
,
indeed
,
unless
extempore
men
worship
one
God
,
and
we
another
,
it
will
not
be
either
a
formal
head
,
exactly
adorned
,
nor
a
grave
aspect
,
nor
either
hard
or
soft
expressions
,
although
attended
with
an
affected
tone
,
;
No
,
nor
Zeal
transported
into
Frenzy
,
and
madness
,
nor
all
the
effects
of
subtilty
,
or
art
,
or
the
easie
endowments
even
of
nature
it self
,
that
can
be
able
to
recommend
our
prayers
to
that
God
,
who
searcheth
the
hearts
,
and
trieth
the
reins
of
the
children
of
men
;
for
he
(
if
we
have
true
notions
of
him
)
loves
an
honest
and
good
mind
,
beyond
either
the
complements
of
the
Formalist
,
or
the
cheats
of
the
Hypocrite
;
we
know
that
the
Pharisees
were
excellent
scourers
of
the
outside
of
themselves
,
and
very
prying
into
the
inside
of
others
;
that
they
could
make
clean
the
outside
of
the
cup
and
of
the
platter
,
when
yet
their
own
inward
parts
,
were
full
of
ravening
,
and
all
manner
of
wickedness
:
These
could
be
very
precise
,
and
strict
in
smaller
matters
,
to
the
paying
tyth
of
mint
,
and
rue
,
and
all
manner
of
herbs
;
but
passed
over
judgement
,
and
the
love
of
God
,
(
Luke
11.
)
.
And
the
Epicures
,
notwithstanding
the
luxury
,
and
irregularity
of
their
lives
,
could
speak
of
God
,
in
the
publick
Schools
of
Athens
,
with
greater
reverence
than
any
other
Sect
of
Philosophers
:
And
yet
we
find
in
Tully
,
at
the
latter
end
of
his
first
Book
,
de
Naturâ
Deorum
,
that
,
Epicurus
retollit
,
oratione
relinquit
Deos
:
That
he
could
allow
those
Gods
in
his
Speeches
,
which
,
in
reality
,
he
denied
.
And
,
whilst
there
is
such
a
thing
as
falshood
in
the
world
,
and
men
may
make
profession
with
their
tongues
,
of
what
their
minds
do
not
heartily
assent
to
;
There
can
be
no
certain
and
infallible
judgement
made
from
wordy
expressions
,
or
external
gestures
,
nor
yet
from
seeming
transports
of
devotion
.
Tacitus
informs
us
,
that
the
Malecontents
in
Galba's
time
,
tristitiam
simulabant
propiores
contumaciae
.
That
they
counterfeited
sorrow
,
when
their
minds
were
stubborn
:
And
although
many
men
,
among
our selves
,
may
have
steady
brows
,
and
fixed
eyes
,
and
walk
with
a
grave
and
upright
deportment
;
yet
privacy
may
discover
to
one
who
observantly
converses
with
them
,
that
they
are
either
empty
,
or
else
frothy
and
vain
.
Far
too
many
are
guilty
of
that
fault
,
which
Cicero
pretends
against
Verres
.
Frontem
atque
oculos
mentiri
.
Their
foreheads
,
and
their
eyes
,
speak
falshoods
.
Boldness
is
a
common
shelter
to
these
things
;
and
confidence
is
almost
characteristical
to
those
that
are
adversaries
to
our
Church
prayers
,
so
great
,
and
large
,
that
't
is
a
rare
thing
to
find
modesty
enough
to
hold
the
tongues
of
those
,
who
have
been
apparently
baffled
;
much
less
,
to
make
their
faces
blush
,
when
their
hands
were
all
smeer'd
with
blood
,
nay
,
so
much
as
to
ascend
to
the
Throne
with
Swords
,
and
Staves
;
(
not
to
mention
what
they
took
thence
,
and
most
barbarously
butchered
)
;
and
,
after
all
,
an
Hue
and
Cry
,
is
perpetually
sent
out
after
their
repentance
,
and
yet
they
hide
it
,
that
it
cannot
be
found
.
But
instead
of
an
acknowledgement
of
their
own
guilt
;
they
will
,
in
despight
of
the
experience
of
mankind
,
averr
their
piety
to
exceed
the
Religion
of
other
men
,
and
from
their
fondness
to
themselves
,
infer
the
kindness
of
God
to
them
.
Like
that
bloody
and
cruel
Tyrant
Domitian
,
who
painted
Jupiter
in
the
Market
place
,
with
pleasant
colours
,
and
himself
in
his
bosom
,
though
he
should
have
been
represented
trodden
under
his
feet
.
Strabo
,
indeed
,
tells
us
,
that
it
is
impossible
to
persuade
women
,
and
the
promiscuous
multitude
,
to
Religion
,
by
mere
reason
,
and
dry
Philosophy
,
but
that
for
this
,
there
is
need
of
Superstition
,
and
this
cannot
be
advanced
without
Fables
,
and
Wonders
,
(
Geor.
lib.
1.
)
Yet
the
great
God
,
whom
all
Christians
pretend
to
adore
,
never
ushered
in
his
Religion
into
the
World
,
but
by
such
Miracles
as
were
real
,
and
true
:
But
when
such
a
Religion
as
ours
is
,
becomes
planted
,
and
sufficiently
by
Miracles
,
(
beyond
all
the
abilities
of
natural
Causes
,
that
we
are
acquainted
with
)
proved
to
be
Divine
;
the
rational
account
that
may
be
given
of
it
,
(
it
no
wise
contradicting
natural
Religion
)
will
sufficiently
inforce
its
esteem
,
and
exercise
,
without
the
addition
of
any
new
juggles
or
devices
of
our
own
.
And
therefore
,
the
Romans
,
that
the
Religion
which
they
embraced
,
though
false
in
its
self
,
might
neither
suffer
by
flattery
,
or
fraud
,
when
the
Soothsayers
increased
so
fast
in
their
City
,
made
an
Order
of
Senate
,
that
none
but
Gentlemen
should
practise
these
matters
,
left
so
exalted
,
and
Divine
an
art
,
should
be
degraded
from
the
Majesty
of
Religion
,
to
a
baser
trade
of
fraud
,
and
cousenage
,
(
As
Tully
tells
us
in
his
first
Book
of
Divinat
.
)
And
indeed
it
holds
good
,
and
rational
,
under
the
profession
of
a
true
Religion
,
more
than
it
could
possibly
under
a
false
;
For
where
,
as
in
the
daies
of
Jeroboam
,
the
Priesthood
is
formed
out
of
the
meanest
of
the
people
,
they
will
not
scruple
to
carry
wisps
of
Hay
,
to
feed
Calves
at
Dan
,
and
Bethel
.
But
farther
,
and
besides
all
this
,
we
now
find
Secular
interest
a
most
prevailing
principle
in
the
minds
of
men
;
and
therefore
is
it
,
that
,
upon
a
late
,
and
more
particular
,
scrutiny
,
we
find
mens
particular
Religion
,
stoop
to
their
own
personal
advantages
;
and
the
rites
and
devotions
which
they
ought
to
exercise
in
the
true
profession
,
to
be
countermanded
,
when
injoyn'd
by
lawful
Authority
,
by
the
profit
which
attends
mens
particular
Trades
,
and
occupations
:
As
if
because
Demetrius
,
and
others
,
made
silver
Shrines
for
Diana
,
it
must
presently
be
concluded
,
that
great
is
Diana
of
the
Ephesians
.
This
is
the
main
reason
,
why
our
Sectaries
are
like
the
Astrologers
at
Rome
,
always
banished
,
and
yet
ever
here
:
For
interest
,
and
advantage
,
quickly
turn
prudence
into
subtilty
,
and
this
as
soon
will
erect
a
fortress
to
defend
it self
,
if
it
does
not
,
also
,
expel
honesty
out
of
its
neighbourhood
.
Nay
,
this
private
interest
of
Honour
,
and
Wealth
,
too
frequently
rules
abundance
of
men
in
the
making
Laws
,
submitting
to
them
,
and
executing
them
too
,
even
against
all
right
,
and
publick
advantage
.
This
we
find
to
have
been
formerly
at
Rome
;
For
though
there
was
sufficient
and
notorious
evidence
,
that
the
Books
,
found
by
Petilius
in
Numa's
grave
,
were
certainly
his
;
Yet
because
they
were
adjudged
,
by
the
Senate
,
to
be
contrary
to
the
present
customs
and
Laws
of
the
City
,
and
consequently
might
tell
tales
,
and
make
discoveries
,
and
lay
that
common
,
which
was
then
inclosed
;
they
were
,
without
any
farther
enquiry
,
sentenced
to
be
burnt
.
And
thus
we
may
,
without
uncharitableness
,
suppose
that
many
deal
with
Religion
:
Though
they
are
convinced
,
(
or
else
,
dreading
the
evidence
,
will
not
have
patience
to
attend
the
conclusion
of
an
argument
,
)
that
what
our
Church
professes
,
and
injoins
,
is
naked
truth
;
Yet
because
either
its
embracement
,
or
defence
,
may
at
present
,
or
succeeding
times
,
lay
them
open
to
some
temporal
troubles
,
or
inconveniences
,
they
will
neither
be
honest
to
God
,
nor
Baal
;
but
trim
betwixt
both
,
keeping
their
own
Boat
upright
,
let
the
tide
,
and
the
waves
,
beat
which
way
they
will
;
And
by
another
Metaphor
,
cut
with
whiskers
,
or
shave
all
off
;
and
either
they
halt
betwixt
two
Opinions
,
or
if
they
profess
one
,
they
will
leave
it
when
a
storm
ariseth
,
and
follow
our
blessed
Lord
himself
,
only
,
whilst
the
loaves
last
,
but
desert
him
,
if
he
once
wants
bread
.
In
an
instance
hinted
at
a
little
before
,
when
Idolatry
was
like
to
fall
at
Ephesus
,
(
and
then
the
Images
could
not
stand
)
by
the
powerful
Preaching
of
St.
Paul
;
the
people
began
to
entertain
an
opinion
,
that
they
were
no
gods
,
which
were
made
with
hands
:
But
at
last
,
Demetrius
,
a
City
Orator
,
(
and
,
for
ought
I
know
,
Master
of
his
Company
)
assembled
all
his
Crafts-men
together
,
and
informs
them
that
their
livelihood
would
be
in
danger
,
and
their
trade
set
at
nought
,
if
such
Doctrine
as
Christianity
should
be
prevalent
among
them
:
As
soon
,
therefore
,
as
they
understood
that
,
in
the
concernment
of
their
Religion
,
their
trade
was
involved
,
by
which
they
were
to
make
out
their
fortunes
in
this
World
;
and
that
the
Image
of
Diana
was
that
which
supported
them
;
they
quickly
gave
a
check
to
their
own
hesitations
in
matter
of
Religion
;
the
grandeur
of
Diana
was
presently
concerned
;
they
grew
full
of
wrath
for
what
they
had
a
favourable
opinion
of
,
and
cried
out
,
with
the
largest
throat
they
could
make
,
even
for
the
full
space
of
two
hours
,
Great
is
Diana
of
the
Ephesians
(
Acts
19.
)
.
So
wonderfully
prevalent
is
the
sence
of
gain
as
if
it
were
the
only
godliness
)
for
,
or
against
,
any
Religion
in
the
World
,
among
men
who
only
value
the
subtilty
of
the
Serpent
,
but
do
not
regard
the
innocence
of
the
Dove
.
And
now
,
upon
the
view
of
this
,
can
any
of
us
secure
our selves
,
that
they
who
are
enemies
to
the
Church
of
England
,
whatever
friendship
there
may
be
among
themselves
,
do
not
share
in
this
thing
?
Can
we
conclude
,
that
they
exalt
not
Schism
for
wealth
,
or
reputation
?
Or
,
upon
any
equilibrious
or
probable
arguments
,
so
much
as
hope
that
they
adhere
to
a
party
,
where
all
profess
the
same
faith
,
without
some
respects
and
designs
that
are
far
different
from
the
Christian
Religion
,
and
Protestant
interest
?
If
not
;
Then
,
amongst
English
men
,
that
bid
defiance
to
the
Pope
,
and
much
more
in
those
who
are
not
so
much
as
Christians
at
large
,
't
is
neither
the
external
deportments
of
men
,
their
fluency
of
language
,
nor
any
of
their
seeming
zeal
,
or
raptures
,
that
can
evidence
to
us
that
their
worship
is
such
as
becomes
the
glory
or
greatness
of
the
Deity
,
or
agreeable
to
the
reason
of
mankind
;
since
gain
will
force
men
to
appear
godly
in
spight
of
all
our
teeth
;
and
though
they
are
bit
never
so
severely
,
if
they
please
,
they
will
run
on
still
,
till
ye
do
not
only
catch
them
,
but
hold
them
fast
.
But
let
us
leave
the
shell
,
and
pick
out
the
kernel
;
If
we
can
find
any
in
such
a
Controversie
as
this
,
and
a
Maggot
is
not
got
into
the
Nut
:
Let
us
travel
from
the
Porch
to
the
Temple
,
and
view
both
their
Sacrifice
,
and
Altar
,
(
if
that
word
be
not
prophane
)
and
see
well
whether
the
fire
heats
parallel
to
the
blaze
it
makes
among
them
.
Let
us
look
into
the
Modes
,
by
which
our
Brethren-adversaries
make
their
addresses
to
Almighty
God
,
and
judge
whether
their
prayers
,
or
deportment
is
suitable
to
that
respect
which
,
in
solemn
invocations
,
is
rationally
due
to
the
Divine
Majesty
,
and
that
infinite
Being
,
whom
Christian
men
pretend
to
adore
?
The
usual
way
of
the
Native
Protestants
of
England
,
who
Dissent
from
the
Liturgy
,
and
Church
Established
in
this
Nation
by
Law
,
among
us
,
is
to
pray
to
God
without
premeditation
,
in
relation
unto
words
,
and
,
as
some
affirm
,
matter
too
,
expecting
,
in
this
,
assistances
from
the
Spirit
of
God
,
notwithstanding
all
their
rational
faculties
,
and
external
helps
,
(
though
't
is
no
way
promised
in
this
sence
)
and
so
they
cannot
ponder
before-hand
,
what
is
sitting
to
be
offered
to
their
Maker
.
Now
can
it
possibly
be
consistent
with
the
greatness
of
that
power
,
which
disposes
and
confers
the
Crowns
,
and
Scepters
,
of
this
lower
World
,
to
admit
such
addresses
,
which
must
be
indigested
,
and
therefore
rude
?
If
these
men
,
themselves
,
were
to
petition
any
Earthly
Prince
,
for
either
a
pardon
,
or
place
of
advantage
,
they
would
very
well
consider
both
the
matter
,
and
the
form
;
that
neither
inconvenience
,
or
absurdity
,
might
be
mixed
with
the
one
,
nor
rudeness
,
or
too
much
familiarity
,
enter
into
the
composition
of
the
other
:
Nay
,
whosoever
are
chosen
to
present
it
,
are
usually
persons
,
not
only
of
integrity
,
but
prudence
too
;
not
only
such
as
may
be
acceptable
to
the
Prince
,
but
they
who
have
a
deportment
suitable
to
Majesty
;
that
can
demean
themselves
with
such
humility
,
and
lowliness
,
accompanied
with
a
correspondent
desire
;
not
only
to
represent
the
grievance
of
the
petitioners
,
but
their
affection
too
,
signifying
the
testimonies
of
the
seriousness
of
their
minds
,
by
the
external
gravity
,
and
submission
expressed
in
the
gestures
,
and
actions
,
of
their
bodies
.
And
can
any
think
that
the
great
God
,
when
we
make
Religious
addresses
to
him
,
can
be
well
pleas'd
with
what
we
account
an
affront
to
men
,
since
he
is
a
rational
,
living
,
and
infinite
Being
?
'T
is
true
,
indeed
,
we
have
found
some
in
the
world
,
who
anciently
worshipped
Mercury
by
railing
,
and
Hercules
,
by
throwing
stones
at
him
:
But
surely
,
the
God
whom
Christians
pretend
to
serve
,
is
neither
deaf
,
that
he
cannot
hear
,
nor
,
because
he
is
strong
,
is
he
become
insensible
.
Reverence
,
and
a
most
awful
fear
,
are
suitable
ornaments
for
him
to
wear
,
who
pretends
to
approach
the
Almighty
,
to
adore
him
;
for
he
is
able
to
blast
us
in
a
moment
,
and
destroy
us
with
a
word
,
and
scatter
abroad
dust
and
ashes
,
with
the
breath
of
his
nostrils
;
and
can
,
when
he
pleases
,
cause
an
hasty
word
uttered
before
him
,
to
choak
the
person
who
is
bold
to
speak
it
;
nay
,
without
pointing
the
arrow
backward
,
cause
either
it self
to
perish
upon
the
string
,
or
him
that
is
shooting
it
,
to
drop
down
dead
before
him
:
And
is
this
God
,
with
a
ruder
confidence
,
to
be
address'd
to
?
The
Egyptian
Gods
were
figured
with
their
fingers
in
their
months
,
to
command
awe
,
and
forbid
clamours
,
to
those
who
came
nigh
to
worship
them
:
And
shall
the
true
,
sensible
,
and
living
Being
,
who
is
infinite
in
all
glorious
perfections
,
be
more
confidently
dealt
with
,
by
those
,
who
pretend
to
a
pure
worship
,
than
the
deportment
of
men
durst
testifie
before
those
,
who
indeed
were
no
Gods
?
Shall
the
common
nature
and
reason
of
men
,
in
a
land
of
darkness
,
give
rules
to
render
devotion
strict
;
and
no
limits
be
imposed
to
the
rudeness
of
Gods
creatures
,
in
a
land
of
light
?
When
a
society
of
men
agree
together
to
desire
any
boon
,
or
favour
,
from
one
that
is
their
superiour
on
Earth
;
how
cautious
are
they
in
wording
their
Address
?
How
do
they
chuse
such
,
as
they
are
able
to
confide
in
,
to
draw
it
up
?
With
what
a
critical
seriousness
,
and
grave
consideration
,
is
it
afterwards
review'd
by
the
whole
body
?
How
strict
are
they
in
the
most
minute
circumstances
?
And
,
when
they
have
passed
it
through
many
objections
,
and
amendments
;
how
choice
are
they
in
pitching
upon
one
,
that
has
a
good
tongue
,
a
quick
apprehension
,
and
is
most
powerful
both
in
Argument
,
and
Rhetorick
,
to
present
it
in
writing
;
and
,
if
need
be
,
to
speak
in
relation
to
the
heads
of
it
?
And
shall
the
great
God
of
all
the
World
,
in
comparison
to
whom
the
tallest
Cedars
are
but
shrubs
;
who
can
drive
all
mankind
before
him
,
like
dust
before
a
storm
;
who
can
cause
Kings
,
and
Emperors
too
,
to
vail
their
Crowns
,
and
lay
their
Scepters
at
his
feet
:
Shall
this
infinite
Majesty
be
address'd
to
so
carelesly
,
and
inconsiderately
,
as
if
he
were
our
familiar
Companion
?
Cannot
he
discharge
the
Artillery
of
Heaven
,
and
cause
his
Lightning
to
consume
the
World
,
or
the
voice
of
his
Thunder
,
to
make
us
afraid
?
Is
not
he
able
to
recall
our
breath
in
as
short
a
moment
,
as
that
,
in
which
he
first
gave
us
life
,
and
make
us
a
prey
to
rottenness
,
and
Vermin
?
The
great
Maker
,
and
Preserver
of
the
World
,
is
not
,
certainly
,
so
small
a
thing
,
as
the
hasty
and
rude
devotions
of
some
men
might
cause
others
to
believe
that
he
is
.
Nay
,
that
we
may
not
conjecture
,
that
because
he
needs
not
adoration
,
and
homage
from
any
,
even
his
most
rational
creatures
;
because
he
wants
nothing
to
render
him
eternally
happy
,
neither
the
outward
respect
of
the
bodies
of
men
,
nor
their
internal
acts
of
reverence
,
and
devotion
,
to
make
additions
to
his
own
glory
,
he
neither
regards
the
one
,
nor
minds
the
other
:
See
himself
attesting
his
own
Dignity
,
and
declaring
what
he
expects
from
those
,
who
being
the
workmanship
of
his
hands
,
he
has
caused
,
by
his
favour
,
to
become
related
to
him
;
and
rebuking
those
Priests
,
that
were
too
bold
either
with
himself
,
or
such
things
,
as
were
dedicated
to
his
Service
.
A
Son
(
saies
he
)
honoureth
his
Father
,
and
a
Servant
his
Master
;
If
then
I
am
a
Father
,
where
is
mine
honour
,
and
if
I
be
a
Master
,
where
is
my
fear
,
unto
you
O
Priests
that
despise
my
name
?
And
when
they
confidently
ask
,
wherein
have
we
despised
it
?
His
answer
is
;
Ye
offer
polluted
bread
upon
mine
Altar
,
and
say
,
that
the
Table
of
the
Lord
is
contemptible
;
And
for
that
they
offered
the
blind
,
and
the
sick
,
and
the
lame
;
Offer
it
now
(
saies
he
)
to
thy
Governour
;
will
he
be
pleased
with
thee
,
or
accept
thy
person
?
(
first
Chap.
of
Malac.
)
That
lofty
one
who
inhabiteth
Eternity
,
whose
we
are
,
and
whom
we
serve
,
will
not
accept
of
such
services
to
himself
,
as
are
not
worthy
enough
to
be
given
to
men
.
And
how
,
indeed
,
is
it
possible
that
he
can
,
either
in
justice
,
or
honor
?
Unless
he
should
relax
the
,
reins
of
Government
,
and
cast
things
into
,
an
eternal
confusion
,
by
a
voluntary
departure
from
his
own
Glory
,
which
yet
,
he
has
resolved
not
to
give
to
another
.
But
,
yet
,
omitting
other
Arguments
;
if
our
own
reason
,
when
divorc'd
from
passion
,
will
conclude
that
we
ought
to
pay
deference
to
others
,
either
distinct
from
,
or
of
the
same
natures
,
with
our selves
,
suitable
to
that
dignity
they
obtain
in
the
universe
,
or
the
several
degrees
that
some
of
our
own
species
are
justly
advanced
and
exalted
to
,
by
any
regular
and
commanded
motion
;
and
if
we
are
,
when
we
depart
not
from
our
own
Inferences
,
obliged
to
be
cautious
in
our-deportment
to
other
men
,
rendring
honour
,
to
whom
honour
is
due
;
Certainly
,
if
we
have
a
true
notion
of
the
Deity
;
and
that
the
God
whom
we
worship
,
is
self-existent
,
and
includes
all
possible
perfection
;
There
is
much
more
reason
,
that
we
should
be
very
circumspect
about
the
actions
,
and
homage
,
which
we
devote
to
him
.
The
Apostle
informs
us
,
that
the
worship
that
is
expected
under
the
Gospel
,
must
be
such
as
comports
with
the
principles
of
right
reason
;
and
therefore
he
does
exhort
,
when
he
might
have
commanded
,
and
beseech
the
Romans
,
when
he
might
have
Canonically
injoin'd
them
:
I
beseech
you
,
brethren
,
by
the
mercies
of
God
,
that
ye
present
your
bodies
a
living
Sacrifice
,
holy
,
acceptable
to
God
,
which
is
your
reasonable
Service
,
(
Rom.
12.1
.
)
.
And
as
he
draws
an
Argument
for
such
an
invitation
from
the
mercies
of
God
,
in
this
place
;
So
he
infers
,
in
another
,
from
the
price
of
our
redemption
,
that
we
must
glorifie
God
in
our
bodies
,
and
our
Spirits
,
which
are
his
.
(
1
Cor.
6.20
)
.
And
,
since
both
were
Created
,
and
Redeemed
by
him
,
't
is
but
equal
,
that
he
should
have
the
Services
of
both
;
And
,
because
we
,
with
faith
,
and
hope
,
expect
that
future
Glory
,
should
as
well
reward
our
Bodies
,
as
our
Souls
;
it
is
but
reasonable
,
that
both
should
join
in
the
discharge
of
those
duties
,
which
our
Creator
,
and
Redeemer
too
,
has
commanded
for
us
;
not
only
as
testimonies
of
our
gratitude
for
all
;
but
as
conditions
too
,
to
qualifie
us
for
the
possessions
of
Eternal
life
,
and
prepare
us
both
to
enjoy
,
and
relish
the
Glorious
and
everlasting
refreshments
above
,
which
are
only
,
to
be
had
in
such
a
gracious
,
and
transporting
presence
,
as
the
great
God
,
in
his
Glorious
Trinity
makes
,
accompanied
with
his
trains
of
Angels
,
and
the
Spirits
of
just
men
made
perfect
.
CHAP.
XII
.
NOw
,
from
all
the
foregoing
Discourse
at
large
,
we
may
,
without
prejudice
,
or
severity
,
charge
our
Brethren
,
who
,
upon
the
false
pretence
of
greater
Reformation
,
separate
from
us
,
and
become
our
Adversaries
,
with
these
following
particulars
,
in
which
they
are
either
defective
in
,
or
over-do
those
rational
and
Divine
acts
of
worship
to
God
,
which
,
discharging
our
Tribute
,
and
Homage
to
him
,
become
a
service
acceptable
,
and
well
pleasing
;
Whilst
in
the
mean
time
these
wilful
,
or
at
least
ignorant
,
Separatists
pretend
still
,
with
the
greatest
confidence
,
to
be
the
best
,
if
not
the
only
,
worfhippers
in
Spirit
,
and
in
truth
:
But
this
assertion
is
vain
and
fond
.
Because
(
First
,
)
They
usually
separate
what
the
great
God
has
joined
,
and
accepts
,
together
;
Nor
do
they
worship
him
(
or
at
least
they
account
it
not
necessary
)
with
their
outward
man
,
as
well
as
with
the
hidden
man
of
the
heart
.
'T
is
true
,
indeed
,
bodily
worship
profiteth
little
,
yet
something
it
does
;
but
nothing
at
all
,
when
it
is
divorc'd
from
the
intention
and
affections
of
the
mind
;
because
it
is
a
perfect
demonstration
of
Hypocrisie
,
which
is
very
odious
both
to
God
,
and
man
:
But
yet
,
men
cannot
well
pretend
the
devotion
of
their
minds
,
(
especially
so
as
to
convince
others
)
when
it
is
not
accompanied
with
humble
and
suitable
deportments
of
their
bodies
.
For
,
if
there
were
no
regard
to
be
had
to
mens
bodily
gestures
,
when
they
pretend
to
pay
homage
,
and
worship
to
God
;
then
if
we
argue
like
men
that
have
reasonable
souls
given
them
,
to
discern
betwixt
good
,
and
evil
,
it
must
be
,
because
our
Maker
,
knowing
the
designs
of
our
hearts
,
does
not
expect
external
demonstrations
,
of
what
he
concludes
to
be
lodged
within
us
:
But
then
we
need
no
other
pains
to
address
our selves
,
but
only
to
raise
our
conceptions
to
the
strongest
,
and
most
fixed
thoughts
;
nimble
apprehensions
would
be
enough
to
compose
a
prayer
,
and
it
would
be
utterance
sufficient
,
if
we
did
but
only
temper
our
lips
?
cough
,
and
raiseflegm
into
our
throats
,
nay
,
without
any
action
of
our
bodies
at
all
,
if
our
prayer
were
composed
,
or
rather
intended
within
our selves
,
without
the
delivery
of
our
own
inventions
,
or
any
signification
of
the
purports
of
our
hearts
,
by
the
language
of
our
tongues
:
And
,
if
this
were
right
,
Women
themselves
might
bring
forth
too
,
without
any
travail
,
or
pains
to
them
,
if
they
could
but
keep
their
own
counsel
.
But
,
alas
!
such
notions
as
these
,
in
those
prayers
which
are
in
common
,
do
not
signifie
so
much
as
a
man
that
gapes
,
when
he
ought
to
speak
.
For
even
words
in
prayer
,
serve
only
to
utter
our
minds
,
and
are
no
more
than
an
external
sign
,
and
representation
of
what
we
had
,
before
,
inwardly
conceived
;
And
since
this
is
by
all
men
,
of
sence
,
accounted
to
be
a
service
acceptable
to
God
,
why
may
he
not
receive
the
signatures
,
and
impressions
of
our
souls
,
by
any
other
corporal
demonstration
?
Why
cannot
the
lifting
up
of
our
hands
to
our
mouths
,
and
kissing
them
,
as
in
old
time
,
be
proper
adoration
?
Why
cannot
inclining
our
heads
,
or
bowing
our
bodies
,
still
continue
to
be
a
certain
token
of
reverence
,
and
submission
,
and
of
worship
too
?
Why
cannot
kneeling
,
or
prostration
upon
the
ground
,
Religiously
signifie
,
the
humility
,
devotion
,
and
the
most
profound
lowliness
of
our
minds
?
Especially
,
since
't
is
as
old
as
David
to
worship
,
and
fall
down
,
and
to
kneel
also
before
the
Lord
our
Maker
.
But
if
such
reasoning
may
not
be
admitted
by
those
,
who
account
all
reason
carnal
,
from
the
experience
of
their
own
,
especially
when
it
contradicts
themselves
;
If
men
can
at
all
be
,
brought
to
themselves
;
nay
,
but
so
far
as
not
to
think
,
that
Adams
Fall
,
has
not
beaten
out
the
brains
of
his
Posterity
:
If
we
approvedly
use
words
in
our
devotions
to
God
,
although
he
knows
our
conceived
petitions
,
when
no
expressions
are
uttered
by
our
mouths
,
discerning
our
thoughts
a
far
off
;
Nor
do
I
desire
,
that
even
this
plain
position
,
may
be
precarious
,
or
granted
by
Adversaries
without
proof
,
since
if
they
will
but
yield
God
to
be
a
Spirit
,
they
may
easily
conjecture
that
he
can
be
more
quickly
sensible
of
the
thoughts
of
our
souls
,
(
especially
if
they
account
him
to
be
infinite
too
)
by
a
certain
near
and
prying
intuition
,
the
mode
of
which
is
not
so
adapted
to
our
apprehensions
;
than
having
not
the
organs
of
sense
,
by
which
we
understand
and
express
things
,
he
can
be
said
,
in
a
literal
sence
,
to
hear
our
prayers
.
But
,
for
all
this
,
in
publick
prayers
we
,
having
others
to
join
with
us
,
as
we
use
words
to
signifie
our
petitions
,
which
express
the
sentiments
of
our
minds
;
So
do
we
also
by
habits
,
and
gestures
,
represent
our
devotions
,
and
conceptions
to
others
,
to
raise
their
affections
in
proportion
to
our
own
,
that
they
,
by
all
means
possible
,
understanding
what
we
are
about
,
may
be
inclined
to
assent
,
and
say
Amen
,
and
be
prevailed
on
to
frame
themselves
into
the
same
resemblance
of
mind
,
and
body
,
that
there
may
not
only
be
an
unity
in
our
common
worship
,
but
Uniformity
too
.
And
if
these
other
signs
,
besides
words
,
in
the
postures
of
our
bodies
,
or
both
in
conjunction
,
may
effectually
conduce
to
the
same
end
,
which
is
the
raising
,
and
signifying
our
devotion
;
I
see
no
reason
why
the
actions
of
other
members
of
our
bodies
,
besides
the
articulate
motion
of
our
tongues
,
that
notoriously
declare
profound
humility
,
and
present
our
devotions
,
and
signifie
in
the
eyes
of
all
the
world
,
(
unless
it
be
to
those
,
who
are
resolved
to
shut
them
in
their
prayers
,
to
avoid
the
Argument
)
our
homage
to
,
and
dependance
on
,
God
,
should
not
be
used
,
in
worshipping
our
Maker
,
as
well
as
words
,
which
an
absolute
necessity
of
understanding
one
another
,
has
improved
,
and
made
copious
by
custom
,
and
art
,
and
a
long
time
since
were
rendered
fashionable
in
the
world
,
as
being
more
ready
than
other
signs
,
and
representations
from
any
different
members
of
the
body
;
For
these
are
also
the
action
,
and
labour
of
the
tongue
,
and
lips
.
It
will
appear
to
all
men
that
)
in
prayer
,
and
devotion
,
the
body
ought
to
accompany
the
mind
;
they
being
such
intimate
and
united
friends
,
that
both
make
but
one
man
;
because
any
that
in
private
address
themselves
to
God
,
when
they
are
in
different
appartments
from
one
another
,
and
when
they
enter
into
their
Closets
,
and
are
still
,
if
they
pray
with
any
earnestness
,
and
affection
,
being
moved
to
it
,
by
the
consideration
of
that
great
God
,
to
whom
they
address
,
their
own
meanness
when
compared
to
him
,
or
the
absolute
necessity
of
obtaining
those
things
which
they
petition
for
,
they
express
their
minds
with
such
servor
,
and
humility
,
as
affect
their
bodies
,
and
cast
them
into
postures
,
that
customarily
signifie
,
and
represent
these
things
to
other
men
.
However
,
methinks
,
they
who
,
dissenting
from
the
Service
of
our
Church
,
are
advanced
to
be
the
mouth
of
others
,
ought
,
in
justice
,
to
declaim
for
the
worship
of
mens
bodies
,
since
,
commonly
,
the
motions
and
activity
of
their
bodies
in
all
,
even
their
publick
,
devotions
,
is
that
which
more
recommends
them
to
their
people
,
than
the
sense
of
their
petitions
,
or
the
decency
of
the
words
,
by
which
they
express
it
.
But
let
us
argue
this
thing
fairly
with
our selves
;
and
then
can
any
man
,
who
has
stript
himself
of
prejudice
,
and
prepossessions
in
his
enquiries
about
the
worship
of
his
Maker
,
do
otherwise
than
conclude
,
that
we
nearer
arrive
at
the
perfection
of
that
homage
due
to
him
,
by
how
much
the
more
we
employ
our
bodies
in
decent
expressions
of
gravity
,
humility
,
and
apt
affection
,
to
declare
the
inward
intention
of
our
minds
,
which
are
full
of
all
vigor
,
and
fervent
desire
,
and
the
most
awful
thoughts
of
that
great
Majesty
whom
we
adore
?
For
this
deportment
gives
to
God
a
whole
Sacrifice
;
when
others
,
who
,
in
their
prayers
,
only
hide
their
minds
in
their
bodies
,
as
if
they
were
confined
,
as
the
Heathen
Gods
,
to
an
immovable
,
and
stiff
Statue
;
separating
the
inward
actions
of
their
souls
,
from
any
correspondent
gestures
of
their
bodies
,
if
they
worship
God
at
all
,
(
which
they
seem
not
very
fond
to
declare
)
:
Yet
they
devote
only
half
of
themselves
,
and
honor
him
in
such
a
manner
as
other
men
can
neither
see
nor
know
,
unless
,
men
had
Casements
in
their
Breasts
,
that
being
opened
,
others
might
look
into
them
.
But
that
the
worship
of
mens
bodies
ought
to
accompany
the
devotions
of
their
minds
,
is
so
apparent
from
Gods
Injunctions
under
the
Law
,
that
it
cannot
admit
of
any
contradiction
:
And
if
we
argue
for
it
,
under
the
establishment
in
the
Gospel
,
from
those
Commands
we
sind
in
the
Law
,
we
have
nothing
returned
,
but
that
the
Jews
were
a
dull
and
stupid
people
,
in
comparison
to
our selves
;
and
men
thus
boast
,
instead
of
having
much
cause
of
triumph
.
For
,
notwithstanding
all
the
Invectives
we
have
heard
against
the
pitiful
carnality
and
dulness
of
the
Jews
,
it
appears
too
often
,
to
our
great
loss
,
that
they
are
as
witty
and
more
cunning
than
our selves
:
We
,
indeed
,
having
received
helps
and
advantages
by
the
Gospel
,
and
a
greater
proportion
of
the
Spirit
of
Christ
,
in
whom
they
refused
to
believe
,
are
better
instructed
in
the
methods
of
a
more
spiritual
Religion
,
than
they
could
be
under
the
Law
.
But
,
yet
,
what
was
then
established
,
which
reason
inforced
,
being
agreeable
to
the
natures
of
mankind
,
that
was
never
yet
repeated
under
the
Gospel
,
nor
ever
can
;
I
may
confidently
affirm
,
may
remain
still
without
any
check
or
controll
for
using
it
.
And
therefore
I
cannot
come
to
any
damage
in
affirming
,
that
the
worship
of
mens
bodies
,
in
all
their
publick
addresses
unto
God
,
ought
to
accompany
that
of
their
minds
,
till
better
arguments
are
brought
against
it
,
than
any
which
I
have
yet
heard
or
seen
,
'T
is
true
,
indeed
,
our
Saviour
acquaints
the
woman
of
Samaria
,
that
the
hour
cometh
,
and
now
is
,
when
those
who
are
of
the
true
Christian
Church
shall
worship
the
Father
in
spirit
and
in
truth
,
because
he
seeks
such
to
worship
him
,
(
John
.
4.23
.
)
Yet
all
this
,
though
when
't
is
interpreted
according
to
the
opinions
of
some
men
,
makes
others
stagger
,
that
are
so
weak
,
as
to
desert
their
reason
,
that
they
may
become
wise
,
and
go
out
of
themselves
to
possess
;
their
souls
;
and
forsake
the
conduct
of
their
own
understandings
,
guided
by
the
rules
of
Gods
Word
,
that
they
may
be
frighted
into
the
follies
of
others
.
All
this
,
I
say
,
may
,
when
justly
enlarged
on
,
rebuke
Schism
,
or
Idolatry
,
or
false
worship
:
But
this
Text
cannot
authorize
any
detraction
from
external
decency
in
the
service
of
God
,
nor
abate
from
those
orderly
Rites
and
Ceremonies
,
that
promote
Uniformity
in
the
worship
of
him
,
or
tend
to
the
sixation
and
establishment
of
true
Religion
,
under
the
Gospel
;
nor
such
circumstances
of
devotion
which
are
not
in
particular
,
and
directly
abolished
by
the
Messiah
,
having
been
before
Types
and
Prefigurations
of
him
to
come
.
If
any
of
that
external
worship
of
our
bodies
were
of
this
kind
which
is
injoyned
by
our
Christian
Superiors
,
our
practice
would
contradict
our
faith
,
and
deny
Christ
to
be
come
in
the
flesh
,
and
justifie
the
Jews
in
the
expectation
of
a
Messiah
.
But
,
the
truth
is
,
the
conference
betwixt
our
Saviour
,
and
the
woman
of
Samaria
,
is
so
far
from
prohibiting
publick
places
of
worship
,
or
external
gestures
of
our
bodies
in
devotion
adapted
to
the
inward
reverence
of
our
minds
;
that
it
establishes
a
spiritual
,
rational
,
and
Evangelical
worship
,
in
opposition
to
the
Mosaick
Constitutions
,
and
the
Samaritan
Schism
,
and
Idolatry
too
and
briefly
declares
,
that
the
Christian
Religion
was
now
to
be
established
,
to
abolish
all
other
that
were
in
the
world
,
that
mankind
being
united
in
one
faith
and
hope
,
and
consenting
in
one
common
principle
,
and
worshipping
God
through
the
mediation
of
their
Redeemer
,
having
lived
in
this
world
,
with
true
devotion
to
the
God
that
made
them
,
and
in
charity
and
peace
among
themselves
,
might
at
last
dye
with
comfort
within
their
own
breasts
,
and
then
enter
into
the
joy
of
their
Lord
.
But
if
all
this
were
largely
controverted
to
a
victory
,
what
shall
we
think
of
that
Text
of
Solomon
,
when
he
delivers
points
of
a
moral
and
perpetual
establishment
,
and
of
an
universal
concernment
to
mankind
?
(
Eccles.
5.1
.
)
Keep
thy
foot
when
thou
comest
into
the
Sanctuary
of
the
Lord
,
&c.
It
was
an
usual
custom
amongst
the
Jews
,
according
to
the
fashion
of
those
Eastern
Countreys
,
to
signifie
their
reverence
in
a
sacred
place
,
by
putting
off
their
Sandals
,
before
they
entered
,
that
they
might
not
prophane
,
or
,
which
is
all
one
,
render
common
,
by
a
defilement
,
an
holy
place
;
or
what
was
separated
from
vulgar
use
,
to
such
as
was
sacred
,
and
related
unto
God
.
From
whence
,
with
reference
to
the
reason
of
the
thing
,
was
that
Injunction
,
more
ancient
than
this
Text
,
Pull
off
thy
shoos
from
off
thy
feet
;
for
the
place
whereon
thou
standest
is
holy
ground
,
(
Exod.
3.5
.
)
The
place
being
,
before
,
mean
and
inconsiderable
;
a
toft
of
ground
,
on
which
bushes
grew
;
yet
because
God
consecrated
it
by
his
own
presence
,
making
it
holy
for
Divine
Offices
,
to
give
Moses
his
Commission
,
and
to
declare
his
Law
;
therefore
the
signs
of
reverence
were
to
be
used
there
,
and
external
demonstrations
of
devotion
to
be
exhibited
.
Now
this
particular
action
,
of
making
bare
the
feet
,
being
an
outward
testimony
of
respect
in
those
Countreys
where
this
was
commanded
;
it
sufficiently
instructs
all
subsequent
posterities
of
men
,
that
external
signs
of
humility
and
submission
,
must
be
given
in
the
service
of
the
Deity
,
especially
such
,
in
which
we
pretend
,
to
converse
with
him
;
and
in
those
places
that
are
devoted
to
his
honour
.
And
since
divers
Countreys
use
distinct
modes
of
reverence
and
respect
,
according
to
their
customary
signification
and
acceptance
;
as
the
inhabitants
of
Japan
salute
,
by
pulling
off
the
Shoo
,
when
we
do
the
same
by
pulling
off
our
Hats
,
and
uncovering
our
Heads
;
we
may
therefore
fairly
conclude
,
that
if
Solomon
,
in
the
forecited
Text
,
had
spoken
to
persons
used
to
our
Customs
,
and
subject
to
the
Constitutions
of
our
Nation
;
he
would
have
said
,
Pull
off
thy
Hat
when
thou
goest
to
the
house
of
God
,
and
be
more
ready
to
hear
,
than
to
give
the
sacrifice
of
fools
:
for
they
consider
not
,
that
they
do
evil
.
And
then
the
inference
from
this
will
be
,
That
we
ought
,
in
all
places
,
dedicated
to
God
,
on
which
his
Name
and
Honour
are
inscribed
,
where
we
pretend
to
offer
our
Christian
Sacrifice
,
to
testifie
the
inward
devotion
of
our
minds
,
by
the
outward
behaviour
and
deportment
of
our
bodies
.
And
this
will
justifie
the
bowing
our
Ne●ks
,
by
a
reverent
inclination
,
the
bending
our
Knees
,
or
an
erected
posture
of
our
bodies
,
when
our
supplications
and
prayers
may
require
the
one
,
or
our
praises
the
other
.
Thus
when
Ezra
had
mourned
for
that
affinity
which
the
Jews
had
contracted
with
Strangers
,
by
mingling
Gods
heritage
with
the
people
of
the
Land
,
contrary
to
the
Injunctions
of
him
who
was
their
Divine
King
,
and
Supreme
Legislator
,
he
not
only
rended
his
own
garment
,
and
tore
his
mantle
,
and
pluck'd
off
the
hair
of
his
head
,
to
represent
the
sorrow
and
lamentation
of
his
mind
,
by
such
outward
signatures
and
actions
of
his
body
;
but
the
guilt
,
and
the
punishment
which
he
might
fear
would
attend
it
,
caused
him
to
fall
down
upon
his
knees
,
and
spread
out
his
hands
unto
the
Lord
his
God
,
(
Ezra
9.5
.
)
Such
demonstrative
,
symbolical
,
and
significant
actions
of
his
body
,
accompanied
the
lowly
humility
of
his
mind
,
when
he
made
his
afflicting
confession
to
his
Maker
.
Thus
we
find
,
also
,
that
when
the
most
impious
and
prophane
Decree
was
signed
by
Darius
,
as
full
of
cruelty
,
as
it
was
of
irreligion
,
That
whosoever
asked
any
petition
from
God
or
man
,
excepting
only
from
this
King
himself
,
for
the
space
of
thirty
dayes
,
he
should
be
cast
into
the
Den
of
Lions
:
Daniel
,
notwithstanding
,
fell
upon
his
knees
three
times
a
day
,
and
prayed
,
and
gave
thanks
to
his
God
,
as
he
did
before
the
decree
was
pass'd
,
(
Dan.
6.10
.
)
Nay
,
we
have
not
only
Old
Testament
examples
for
joyning
the
worship
of
our
bodies
with
our
souls
,
and
by
outward
gestures
signifying
the
inward
devotion
of
our
minds
:
but
we
find
in
the
New
Testament
too
(
besides
our
Saviours
kneelings
,
prostrations
,
and
lifting
up
his
eyes
and
hands
to
Heaven
,
mentioned
with
other
Canonical
patterns
,
before
,
in
this
Discourse
)
that
S.
Paul
when
he
prayed
,
that
the
Ephesians
might
have
courage
and
strength
to
persevere
in
the
profession
,
and
heroick
duties
,
of
Christianity
,
notwithstanding
the
threats
,
and
persecutions
,
of
their
adversaries
,
bowed
his
knees
unto
the
Father
of
our
Lord
Jesus
Christ
,
(
Eph.
3.14
.
)
He
might
,
surely
,
have
petitioned
God
for
the
same
blessings
,
when
,
for
ought
we
know
,
he
was
in
private
,
by
himself
,
without
any
such
external
ceremony
,
which
some
men
so
disregard
in
publick
,
where
the
influence
which
our
deportment
has
on
others
,
becomes
the
great
argument
for
its
necessity
.
But
nature
it self
would
have
provoked
him
to
this
;
which
men
forsake
,
when
they
bid
defiance
to
such
outward
testimonies
of
respect
:
As
if
God
,
because
he
has
no
bodily
eyes
,
can
neither
see
nor
understand
.
But
who
is
the
man
that
is
truly
devout
,
and
does
not
chuse
his
Religion
,
as
it
best
suits
with
his
secular
advantages
,
that
can
look
upon
the
Levites
under
the
Law
,
standing
up
to
bless
the
Lord
their
God
,
and
calling
upon
others
,
to
put
themselves
into
the
same
decency
of
posture
,
and
when
all
were
uniform
,
crying
out
,
with
a
loud
voice
,
Blessed
be
thy
glorious
Name
,
which
is
exalted
above
all
blessing
and
praise
,
(
Nehem.
9.5
.
)
;
and
yet
,
under
the
larger
blessings
of
the
Gospel
,
fit
fast
,
and
refuse
to
stand
up
at
the
Gloria
Patri
,
and
other
Hymns
of
the
Christian
Church
;
or
who
could
have
seen
the
Primitive
Christians
laying
upon
the
floor
,
and
knocking
their
breasts
,
and
fasting
themselves
almost
into
Skeletons
,
wanting
little
more
to
dissolve
their
bodies
into
dust
and
ashes
,
and
yet
,
obstinately
conclude
,
that
their
zeal
transported
them
beyond
their
knowledge
;
and
that
groans
and
sighs
might
more
compendiously
have
expressed
their
sorrow
and
repentance
:
And
that
't
is
better
,
now
,
to
have
no
external
demonstrations
at
all
?
But
I
shall
not
pursue
such
arguments
any
farther
;
nor
any
men
,
with
whom
no
reason
can
prevail
;
who
seem
to
take
such
great
care
for
the
ease
of
their
bodies
,
whatever
pains
their
souls
must
at
last
endure
.
From
what
has
been
said
,
it
will
readily
be
inferr'd
,
by
all
who
are
inclin'd
to
piety
and
devotion
,
that
when
we
meet
with
a
people
,
who
pretend
to
worship
the
Great
,
and
only
Supreme
,
God
,
and
yet
deny
the
signs
of
reverence
and
due
respect
so
universally
paid
by
all
serious
and
religious
men
,
we
may
well
conclude
,
that
they
do
not
perform
their
service
and
homage
with
such
humility
and
regard
,
as
must
properly
be
due
to
so
great
a
Majesty
as
God
is
,
when
their
own
reason
might
prompt
them
to
it
;
since
it
naturally
concludes
for
obsequiousness
and
ceremony
to
be
due
to
men
,
suitable
to
their
worth
and
grandeur
in
the
world
.
Nay
,
will
not
these
very
persons
themselves
,
who
are
so
scrupulous
in
giving
bodily
worship
to
God
(
and
so
loth
to
use
care
in
composing
Prayers
,
or
to
joyn
in
those
that
are
composed
to
their
hands
)
when
they
desire
,
and
expect
,
kindness
from
men
,
use
more
than
ordinary
sawning
expressions
,
and
bend
their
bodies
into
the
most
obliging
postures
,
to
advance
their
designs
,
by
pretending
a
large
inward
respect
,
which
they
thus
endeavour
outwardly
to
express
?
And
can
they
really
think
that
the
great
God
ought
to
have
less
honour
,
and
regard
,
when
we
petition
him
for
the
largest
Boons
,
and
greatest
Kindnesses
,
that
can
possibly
be
bestowed
upon
the
Sons
of
men
,
even
such
as
will
render
them
as
fully
happy
as
their
natures
,
in
perfection
,
are
capable
to
receive
?
Let
any
mans
reason
judge
in
this
case
;
And
let
him
make
a
fair
appeal
to
himself
;
And
,
upon
a
just
retirement
,
and
examination
of
the
matter
,
(
if
he
puts
not
a
bar
against
his
own
conviction
)
he
will
yield
,
that
a
tribute
ought
to
be
paid
,
by
the
bodies
of
men
,
as
well
as
their
souls
,
unto
that
infinite
Being
,
which
made
both
:
And
,
consequently
,
he
must
condemn
the
worship
of
those
who
,
to
support
their
Schsm
,
separate
their
very
souls
from
their
bodies
;
Unman
themselves
,
to
ungod
the
Deity
;
Pay
more
respect
to
a
man
on
Earth
,
than
to
the
Supreme
Lord
of
the
whole
Universe
,
and
crouch
to
his
Footstool
,
when
yet
they
will
not
bow
to
his
Throne
.
CHAP.
XIII
.
I
Proceed
now
to
a
Second
Argument
,
whereby
we
prove
,
that
those
who
,
under
the
pretence
of
greater
Reformation
,
separate
from
us
,
whilst
they
yet
live
among
us
,
do
not
pray
to
God
in
such
a
manner
,
as
is
suitable
to
his
Attributes
,
their
own
dependance
on
the
object
of
their
devotions
,
and
the
infinite
distance
that
is
betwixt
their
Maker
,
and
themselves
;
Because
their
prayers
are
,
commonly
,
a
very
rude
indigested
heap
,
rashly
conceived
,
and
uttered
,
extempore
;
Fraught
too
frequently
with
impertinency
and
nonsence
;
And
hast
,
too
often
,
becomes
the
cause
of
blasphemy
also
.
And
how
,
indeed
,
can
it
well
be
otherwise
?
When
their
principle
,
will
not
give
them
time
to
think
,
nor
mind
,
well
,
what
they
utter
?
So
that
if
,
at
any
time
,
they
sail
betwixt
these
rocks
,
and
dash
themselves
against
neither
,
the
wind
,
and
tide
,
are
their
only
friends
;
and
their
safety
is
not
owing
to
the
steeridge
of
the
Pilot
,
nor
to
be
attributed
to
their
own
pains
,
and
skill
,
when
they
allow
not
themselves
time
to
employ
either
.
But
,
notwithstanding
all
their
pretensions
to
the
Spirit
,
(
of
which
I
shall
hint
something
before
I
end
)
which
advances
their
rudeness
,
into
perfect
Blasphemy
;
If
,
praying
extempore
,
they
are
at
any
time
methodical
,
and
faultless
;
't
is
owing
to
their
good
chance
,
and
fortune
;
And
they
have
an
escape
when
they
have
taken
no
pains
at
all
for
it
.
But
when
David
was
bartering
for
the
threshing-floor
of
Araunah
;
and
for
Oxen
also
,
for
a
burnt
Sacrifice
;
nay
,
the
very
wood
to
kindle
the
fire
;
all
which
,
he
might
have
been
presented
with
for
nothing
:
David
refused
so
Royal
a
gift
;
And
his
reason
,
as
himself
expressed
it
,
was
,
because
he
would
not
offer
burnt
offerings
unto
the
Lord
his
God
,
of
that
which
should
cost
him
nothing
,
(
2
Sam.
24.
&
24.
)
.
But
,
these
bold
men
,
with
whom
,
to
our
sorrow
,
we
have
to
do
,
confidently
present
to
Almighty
God
,
that
,
in
which
no
pains
were
taken
in
the
composure
;
Only
a
tatling
,
and
talkative
Service
,
stuff'd
with
little
besides
gibberish
,
and
impertinency
,
that
others
who
consider
what
,
and
to
whom
they
offer
it
,
cannot
,
without
falshood
and
irreverence
,
join
with
them
in
;
But
the
halt
,
and
the
blind
,
are
their
common
Sacrifices
,
and
strong
lungs
the
best
Altar
,
on
which
these
oblations
are
made
:
Yet
all
this
they
think
to
smother
,
when
they
are
kindled
into
passion
,
and
fury
,
in
the
obscurity
of
those
phrases
,
and
length
of
those
sentences
,
in
which
they
pretend
to
offer
their
comon
supplications
unto
God
;
And
they
expect
the
joint
consent
of
a
Congregation
,
to
what
they
never
heard
of
before
;
Nor
could
they
understand
when
it
was
uttered
:
For
their
raptures
so
muffle
up
their
notions
,
and
both
are
so
mix'd
with
their
petitions
,
which
they
wrap
in
Clouds
,
and
obscure
Metaphors
,
that
the
meaner
sort
cannot
understand
them
;
But
sigh
and
groan
,
they
know
not
why
.
And
the
more
considering
part
,
that
are
not
blind
,
have
just
cause
to
suspect
such
Religion
,
which
the
Patrons
and
promoters
endeavour
with
so
much
care
to
secure
from
a
more
severe
and
strict
examination
.
All
that
I
admire
in
it
is
,
how
they
can
be
dark
at
noon-day
,
and
mount
out
of
sight
on
a
sudden
,
and
extempore
?
Unless
,
whatever
their
pretensions
are
to
quickness
of
invention
,
they
study
such
unusual
expressions
,
designedly
,
to
amuse
,
but
not
to
inform
the
judgements
of
men
.
As
Cotta
in
Tully
,
speaks
of
Heraclitus
,
(
de
nat.
Deor.
lib.
3.
)
Quae
diceret
intelligi
noluit
.
That
he
would
not
have
what
he
said
to
be
understood
.
But
in
prayer
to
God
,
when
't
is
made
vocal
,
men
are
supposed
to
declare
their
wants
,
and
petition
for
relief
;
And
this
,
especially
when
any
Community
joins
in
it
,
ought
to
be
managed
with
an
honest
plainness
,
without
any
mysterious
riddles
,
or
equivocal
language
,
or
petitions
wrap'd
up
in
mourning
Metaphors
,
as
if
they
were
to
be
buried
amongst
the
Dead
;
or
any
other
Coptical
and
Egyptian
expressions
,
that
are
difficult
to
decipher
,
and
much
more
to
be
understood
;
For
these
are
things
that
as
well
baffle
the
minds
of
the
simple
,
as
,
too
frequently
,
vail
the
hypocrisie
of
him
,
that
makes
the
oblation
;
Nay
,
very
often
,
amuse
those
of
better
understanding
,
so
that
they
are
not
able
,
with
any
judgment
,
to
say
Amen
,
at
the
close
of
all
:
Nay
it
hazards
also
,
and
,
too
frequently
,
destroys
that
faith
which
ought
to
be
earnestly
contended
for
,
and
safety
preserved
pure
,
and
unspotted
.
For
it
's
as
easie
,
and
indeed
attended
with
less
difficulty
,
to
introduce
a
strange
Creed
,
by
using
this
unbounded
liberty
in
prayer
,
as
it
is
by
an
unstinted
latitude
in
preaching
;
and
to
insinuate
into
mens
minds
,
either
old
or
new
condemned
Heresies
,
by
a
frequent
repetition
of
those
things
that
tend
to
their
promotion
,
or
establishment
,
in
our
prayers
to
God
;
When
the
souls
of
those
,
that
join
in
the
devotions
,
are
very
intent
and
open
to
receive
what
we
say
,
with
greediness
and
desire
;
Especially
,
when
men
are
busied
in
raising
their
affections
to
their
utmost
height
;
There
't
is
not
hard
to
introduce
false
Doctrine
into
the
belief
of
others
;
Which
,
like
a
false
story
that
,
by
frequent
relation
,
comes
at
last
to
be
received
as
true
;
Not
only
by
the
hearers
,
who
are
easily
imposed
on
;
But
he
,
that
tells
it
,
having
so
often
related
it
,
forgetting
that
he
once
knew
it
to
be
false
,
at
last
thinks
it
to
be
really
true
.
Nay
,
in
prayer
,
where
a
false
point
in
Religion
is
misted
,
and
wrap'd
up
in
a
petition
;
't
is
affected
,
and
swallowed
with
the
petition
:
And
more
easily
digested
,
than
if
it
were
declared
in
an
Homily
,
or
Sermon
:
Because
,
in
hearing
Sermons
,
men
imploy
their
judgments
,
more
than
their
affections
:
But
,
in
prayer
,
the
affections
are
usually
more
busie
than
their
understandings
.
And
that
it
is
very
common
with
those
extempore
men
,
that
take
upon
them
to
conceive
prayer
in
a
Congregation
,
to
insinuate
Doctrines
in
their
petitions
,
is
so
manifest
to
all
observing
persons
,
who
have
been
present
at
such
meetings
,
that
a
person
of
any
judgment
at
all
,
may
certainly
judge
of
the
opinion
of
the
gifted
Brother
that
prayeth
,
by
his
Confessions
Petitions
,
and
Thanksgivings
to
God
.
And
then
,
where
people
are
led
by
the
authority
or
examples
of
those
,
whom
they
embrace
for
their
Ministers
;
(
which
in
many
things
the
common
multitude
must
,
and
in
most
points
it
is
notorious
in
many
of
our
Separatists
)
what
they
use
in
their
prayers
,
and
speeches
unto
God
,
must
needs
obtain
a
greater
reputation
with
them
,
than
what
is
only
address'd
to
men
:
Because
they
then
think
their
Ministers
to
be
most
serious
,
cautious
,
and
devout
too
;
This
,
therefore
,
was
warily
,
and
exceedingly
well
,
provided
against
(
after
the
extraordinary
operations
of
the
Spirit
ceased
)
by
the
Council
at
Laodicea
;
(
Can.
18.
)
where
the
Fathers
Assembled
injoined
their
Churches
to
use
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
same
Liturgy
,
or
form
of
prayer
,
both
Morning
,
and
Evening
.
And
in
the
fifty
ninth
Canon
of
the
same
Council
,
it
was
Ordained
,
that
the
vulgarly
composed
Psalms
,
which
were
the
labours
of
persons
,
who
had
not
sufficient
understanding
in
these
things
;
or
any
Books
,
that
were
not
Canonical
,
should
not
be
sung
,
or
read
in
the
Churches
:
Where
also
for
mens
satisfaction
against
the
Papists
,
in
this
matter
,
you
may
find
the
Titles
,
or
Names
,
of
those
Books
,
which
the
Council
then
received
as
Canonical
.
And
,
in
the
Milevitan
Council
,
(
Can.
12.
)
it
was
Decreed
,
that
those
Prayers
,
and
Offices
,
which
were
approved
by
an
Assembly
,
or
Council
,
should
only
be
used
;
excluding
others
,
in
all
their
publick
Administrations
:
Lest
any
thing
should
,
either
through
inconsideration
,
or
ignorance
,
be
uttered
before
the
people
,
that
might
contradict
the
common
faith
received
,
and
continued
among
them
.
And
if
the
Governours
of
Churches
,
in
those
daies
,
were
so
Prophetical
,
and
cautious
in
their
Establishments
for
the
present
,
and
transferring
the
most
Holy
Christian
Religion
from
their
own
Age
,
to
the
succeeding
,
so
as
nothing
might
be
conveyed
to
Posterity
,
but
what
was
Orthodox
,
and
of
Primitive
constitution
;
And
to
obviate
that
extravagant
itch
of
men
,
(
which
since
we
have
found
increasing
into
a
Scabb
)
who
start
in
their
sleep
as
if
they
had
gotten
Buggs
about
them
,
and
not
only
delight
themselves
in
dreams
,
but
greedily
impose
the
notions
of
their
pillows
,
and
the
dictates
of
their
disturbed
bodies
on
others
;
When
,
upon
a
more
strict
enquiry
,
they
may
justly
attribute
all
to
fancy
,
and
the
most
unaccountable
imagination
.
If
these
things
are
so
,
our
faith
,
certainly
,
is
not
now
less
precious
,
nor
ought
it
to
be
attended
with
inferiour
regard
,
howsoever
it
may
be
despised
by
the
ignorant
,
or
prophane
,
nor
must
the
Argument
of
the
Council
be
less
valued
,
but
more
;
Since
this
Mystery
of
iniquity
,
in
propagating
false
Doctrine
,
together
with
Schism
,
and
Rebellion
too
,
in
extempore
prayer
,
is
mixed
with
so
much
pride
in
the
deliverer
,
and
so
easily
works
upon
the
melted
and
ductile
judgements
of
the
hearers
,
that
both
are
deceived
,
(
if
they
are
not
a
little
Knavish
)
;
And
,
when
matters
are
come
to
this
pass
,
I
can
conclude
no
less
,
than
that
,
if
this
be
permitted
,
the
blind
will
still
lead
the
blind
,
'till
we
all
fall
together
into
the
Ditch
,
when
error
and
mistakes
must
lead
the
multitude
,
and
triumphantly
captivate
the
minds
of
the
simple
,
which
every
where
are
the
greatest
number
.
But
give
me
leave
,
farther
,
to
recommend
one
consideration
more
,
against
this
extempore
,
and
rash
way
of
publick
prayer
,
which
seems
to
render
it
unworthy
of
the
Deity
,
as
much
as
unbecoming
men
,
who
yet
pretend
to
consider
in
all
things
,
but
this
;
And
that
is
because
,
when
men
offer
to
the
great
Majesty
of
the
Universe
,
such
unconsidered
,
and
unpremeditated
devotion
,
they
demonstrate
to
the
world
,
that
there
is
but
little
awe
and
dread
upon
their
minds
,
of
that
greatness
,
and
power
of
him
,
to
whom
they
make
their
Addresses
;
and
it
must
cause
strangers
to
their
Religion
on
to
believe
,
that
the
God
whom
they
worship
,
either
does
not
regard
what
they
offer
,
or
else
has
given
them
a
large
liberty
to
talk
to
him
in
what
manner
they
please
,
without
danger
or
punishment
to
any
of
them
:
And
what
a
God
he
will
then
be
concluded
to
be
,
is
obvious
to
every
ones
consideration
,
and
inference
.
What
will
an
Heathen
say
in
this
case
,
but
that
if
the
fear
of
the
Gods
introduced
Religion
into
the
World
;
These
men
,
having
no
fear
,
banish
Religion
,
and
the
Gods
together
.
For
can
that
person
own
the
Christians
God
,
who
,
in
publick
,
evidences
so
little
fear
and
reverence
to
him
?
Can
he
dread
the
displeasure
of
his
Prince
,
or
any
other
person
with
whom
he
converses
,
who
values
not
what
he
saies
to
him
,
neither
regarding
the
method
or
significancy
of
his
words
,
or
the
phrases
by
which
he
represents
his
mind
?
And
can
any
man
,
who
allows
himself
time
to
retire
and
consider
,
with
nothing
but
his
own
thoughts
about
him
,
conjecture
,
or
be
positive
in
affirming
that
any
dread
of
the
Divine
Majesty
has
made
due
impressions
upon
such
minds
,
which
,
determining
their
Spirits
to
their
own
tongues
,
speak
sudden
and
unpremeditated
language
to
him
?
This
must
of
necessity
(
very
often
at
least
)
be
rash
and
unadvised
;
Not
fit
to
be
presented
to
so
great
a
God
,
as
all
describe
Jehovah
to
be
;
Because
it
will
very
frequently
be
accompanied
with
an
indecency
of
phrase
,
unsoundness
of
expression
,
or
at
least
an
immethodical
,
loose
,
composure
.
He
that
does
but
send
a
message
to
another
,
especially
if
he
is
placed
some
steps
above
him
,
will
be
sure
to
regard
the
person
of
him
to
whom
his
errant
is
directed
;
And
to
mind
the
main
business
which
he
intends
:
How
strangely
is
he
concerned
(
if
it
be
a
matter
of
importance
)
to
inform
his
messenger
so
well
in
the
affair
,
that
,
after
he
has
invented
the
most
apt
and
proper
expressions
he
can
think
on
,
that
may
comport
with
the
quality
,
nay
,
the
very
humour
,
of
the
person
to
whom
he
sends
,
and
has
once
delivered
them
to
his
own
servant
,
or
another
?
How
frequently
will
he
call
him
back
again
,
to
re
inform
him
?
That
the
weight
of
his
business
may
not
suffer
diminution
,
by
any
light
or
unbecoming
word
;
That
the
messenger
may
not
spoil
his
design
,
or
the
least
failure
in
expression
,
or
behaviour
,
obstruct
a
compliance
?
And
shall
mankind
,
who
are
so
cautious
in
secular
affairs
,
have
very
little
,
or
no
,
regard
to
the
language
in
which
they
utter
their
wants
,
and
petitions
unto
the
great
God
,
in
whom
we
live
,
and
move
,
and
have
our
beings
?
From
whom
,
also
,
we
receive
the
causes
of
our
perpetual
subsistence
;
Nay
,
when
we
are
begging
,
from
him
,
such
things
as
are
of
a
most
great
and
everlasting
concernment
to
us
,
which
,
if
we
do
not
obtain
,
we
are
ruin'd
,
and
damn'd
to
all
eternity
?
In
those
affairs
that
we
manage
with
men
,
(
about
which
we
are
so
very
solicitous
)
the
greatest
evil
that
can
befall
us
by
any
failing
,
or
unfortunate
miscarriage
,
can
consist
only
in
a
prejudice
to
our
estate
,
damage
to
our
health
,
a
blot
to
our
reputation
,
an
abatement
of
our
pleasures
,
and
sensual
satisfactions
;
Or
,
at
most
,
it
can
but
put
a
period
to
our
lives
,
and
cut
the
threads
which
in
a
few
daies
would
grow
rotten
and
break
:
All
which
things
if
we
did
escape
for
that
present
season
,
in
which
we
were
in
danger
,
we
are
but
for
a
little
space
repriev'd
;
Because
they
will
suddenly
perish
of
themselves
,
when
the
fatal
hour
snatches
us
from
them
,
and
Death
summons
us
to
the
great
Tribunal
.
And
shall
we
think
it
reasonable
to
be
so
careful
,
and
big
with
consideration
,
in
the
managery
of
these
low
concerns
amongst
men
,
that
our
secular
wishes
,
may
obtain
their
ends
;
and
yet
be
so
vain
and
negligent
in
relation
to
the
welfare
of
our
immortal
souls
,
when
we
petition
the
great
disposer
of
all
things
,
for
such
favours
,
which
are
so
important
to
us
,
that
,
if
we
fail
of
their
possession
,
when
we
come
to
die
,
(
as
certainly
,
we
must
)
we
shall
then
exchange
our
abode
in
this
world
,
for
such
a
torment
as
is
unexpressible
,
and
yet
shall
never
,
that
we
know
of
,
admit
of
an
end
,
or
relaxation
?
Certainly
such
men
can
have
little
dread
of
the
Divine
Majesty
,
who
manage
their
addresses
to
this
Supreme
Being
,
with
such
strange
rashness
,
and
inconsideration
:
Especially
when
their
petitions
include
the
great
concernments
of
their
own
,
and
others
,
souls
;
And
are
offered
to
that
Almighty
power
which
,
alone
,
is
able
to
grant
their
desires
:
This
plainly
argues
,
that
neither
the
value
of
the
one
,
nor
the
greatness
of
the
other
,
is
much
esteemed
,
or
regarded
by
them
.
Be
not
rash
with
thy
mouth
(
saies
Solomon
)
and
let
not
thine
heart
he
hasty
to
utter
any
thing
before
God
;
For
God
is
in
heaven
,
and
thou
on
earth
,
therefore
let
thy
words
be
few
,
(
Eccl.
5.2
.
)
.
And
if
this
Text
,
by
a
narrow
▪
and
subtil
interpretation
,
should
be
restrained
to
vows
only
;
Yet
the
reason
of
the
thing
will
be
as
prevalent
in
prayer
,
when
men
on
Earth
,
speak
to
the
great
God
in
Heaven
;
For
the
distance
will
be
still
the
same
betwixt
us
;
And
our
contempt
,
and
his
revenge
,
no
farther
off
.
We
must
not
,
therefore
,
be
rash
in
this
neither
;
Especially
when
we
reflect
on
the
meanness
of
our selves
,
and
the
greatness
of
that
Majesty
to
whom
we
address
,
and
consider
well
that
reverential
fear
,
and
awful
trembling
,
that
becomes
those
who
worship
at
his
footstool
,
who
has
life
and
death
at
his
disposal
:
If
any
thing
requires
a
thoughtful
consideration
,
certainly
our
prayers
may
command
it
from
us
.
Nay
,
suppose
him
,
who
assumes
the
Title
of
a
Gifted
man
,
to
have
the
quickest
conceptions
,
and
the
most
voluble
tongue
that
any
among
the
numerous
race
of
Adam
,
can
be
presumed
to
be
endowed
with
;
Yet
,
considering
too
that
the
dispositions
,
and
activity
of
mens
minds
are
very
obsequious
to
the
temperament
of
their
bodies
;
That
this
often
alters
with
the
weather
,
and
distempers
create
such
changes
in
them
,
that
a
man
who
is
one
day
lively
and
brisk
,
having
his
apprehension
quick
,
j
his
conceptions
nimble
,
his
judgement
clear
,
and
does
all
things
with
a
sprightly
fancy
,
a
ready
invention
,
and
utters
all
with
very
neat
,
full
,
and
significant
expressions
:
Yet
,
perhaps
,
on
the
morrow
,
or
oftentimes
the
same
day
,
this
ingenious
person
is
dull
and
unactive
,
his
faculties
do
in
a
manner
forsake
him
,
as
if
his
soul
were
earth'd
in
some
thick
matter
,
or
were
about
to
leave
its
habitation
.
I
say
,
when
we
conclude
such
changes
possible
,
(
as
all
know
it
by
their
own
experience
)
we
must
also
yield
that
,
if
the
time
of
prayer
then
happens
,
rashness
,
and
indecency
must
frequently
attend
the
matter
,
method
,
and
phrase
too
,
of
those
who
utter
their
unpremeditated
inventions
.
But
besides
,
these
indispositions
of
our
bodies
,
which
affect
our
minds
;
The
cares
and
accidents
,
which
raise
commotions
whilst
we
remain
in
this
world
,
that
relate
to
Oeconomy
,
Trade
,
and
converses
with
others
,
become
such
as
unsettle
our
minds
,
and
render
our
thoughts
volatile
,
and
unfix'd
;
So
that
our
souls
are
not
in
temper
for
the
matters
of
Religion
;
But
are
raging
and
foaming
,
like
the
Sea
in
a
storm
:
Our
conceptions
,
and
thoughts
,
become
as
nimble
,
as
the
swiftest
arrow
;
We
shoot
at
one
mark
,
and
hit
upon
another
,
and
hasten
from
the
first
object
,
to
a
second
:
And
,
when
we
are
in
this
condition
,
like
a
running
stream
,
passing
from
one
place
to
another
;
How
unfit
we
must
be
to
keep
our
thoughts
,
and
conceptions
to
any
one
Theme
,
to
invent
matter
,
and
suitable
words
to
express
it
in
,
any
person
,
that
will
allow
himself
time
to
consider
,
may
easily
determine
,
without
any
assistance
from
another
.
Now
private
prayer
,
't
is
true
,
might
be
defer'd
till
our
troubles
and
distempers
were
over
;
And
time
,
or
physick
,
had
reduced
our
minds
to
their
former
consistency
,
by
withdrawing
the
causes
of
our
indisposition
,
and
distractions
:
But
our
publick
devotions
,
being
necessarily
appointed
at
certain
times
,
and
seasons
,
cannot
admit
such
prudential
remedies
:
And
then
,
perhaps
,
the
hours
of
prayer
,
in
a
large
Congregation
,
may
come
upon
our
gifted
men
when
they
have
these
troubles
,
fits
,
or
diseases
upon
them
;
and
what
will
be
the
consequence
of
these
things
,
one
that
has
but
half
an
eye
may
discern
;
For
the
people
must
either
be
openly
dismiss'd
without
any
publick
service
at
all
,
or
they
must
offer
unto
God
,
what
is
unfit
to
be
presented
unto
men
,
and
all
must
suffer
for
the
personal
infirmities
of
one
man
.
But
this
does
not
happen
amongst
those
who
use
a
Form
,
and
Liturgy
prepared
for
them
,
because
a
Minister
,
although
something
indisposed
,
may
read
it
before
the
people
;
and
though
his
own
mind
may
be
ruffled
and
discomposed
,
yet
the
people
,
if
they
please
,
may
be
affectionate
,
and
devout
.
And
to
confirm
this
charge
in
matter
of
fact
;
as
I
think
no
man
,
who
,
in
publick
,
has
used
extempore
and
conceived
prayer
,
can
deny
this
observation
upon
his
own
experiment
;
So
I
have
often
,
in
the
late
times
,
and
since
too
,
heard
persons
,
who
were
addicted
to
this
extempore
delusion
,
begin
their
addresses
to
God
Almighty
methodically
,
and
well
,
whilst
they
have
been
informing
him
what
he
was
,
and
what
they
were
in
themselves
;
and
yet
the
prayer
,
before
they
have
arrived
at
the
conclusion
,
either
through
weariness
of
invention
,
or
some
other
infirmity
,
has
been
fraught
not
only
with
weakness
,
and
indiscretions
,
but
,
with
what
seem'd
to
me
to
be
a
great
deal
worse
;
unless
mystical
nonsence
may
demonstrate
inspiration
,
and
turning
in
a
Parenthesis
so
long
,
that
the
first
half
sentence
was
forgotten
,
and
had
nothing
,
in
the
end
,
to
join
to
it
,
becomes
an
ornament
to
a
petition
:
Now
what
awe
and
dread
of
the
Divine
Majesty
can
possess
such
men
,
who
present
to
him
such
impertinent
,
uncivil
,
and
nonsensical
prayers
?
Nay
,
how
suitable
such
deportment
is
to
the
God
,
whom
we
all
pretend
to
worship
,
I
willingly
leave
to
all
sober
and
wise
men
,
seriously
to
consider
;
And
I
hope
the
Adversaries
to
our
established
method
of
addressing
our selves
to
God
in
publick
,
will
never
so
far
desert
themselves
,
nor
depart
from
their
own
Policy
and
Craft
,
in
provoking
any
of
our
Church
,
to
instance
in
particulars
;
Since
they
well
know
,
that
there
is
more
than
enough
evidence
to
be
had
.
I
have
heard
of
a
person
who
was
accounted
a
man
of
no
mean
gifts
(
before
Major
Weir's
staffe
blossom'd
)
,
who
,
when
he
had
a
view
of
his
own
prayer
,
taken
by
another
from
his
own
mouth
,
on
a
Fast-day
,
would
not
believe
,
without
great
difficulty
,
that
he
ever
uttered
it
;
But
when
he
was
convinced
by
such
a
testimony
,
as
he
could
not
with
any
modesty
or
reason
refuse
,
he
was
presently
abash'd
,
and
,
for
the
future
,
betook
himself
to
a
safer
method
.
However
,
if
men
consider
what
has
been
said
upon
this
point
;
that
extravagancies
of
this
nature
,
almost
necessary
to
extempore
prayers
,
cannot
possibly
be
suitable
to
the
Great
God
,
nor
any
way
comport
with
his
Nature
,
and
Attributes
,
who
is
a
Being
Infinite
in
Glory
and
Perfection
;
The
meanest
person
,
and
the
lowest
capacity
,
may
reasonably
determine
,
and
,
without
a
prompter
,
easily
judge
in
this
affair
.
CHAP.
XIV
.
I
Shall
now
go
on
to
a
third
Argument
against
the
prayers
of
the
Separatists
,
as
being
unsuitable
to
the
Nature
of
God
,
their
own
dependance
on
him
whom
they
adore
,
and
the
infinite
disproportion
betwixt
the
Deity
and
themselves
;
Because
they
are
,
frequently
,
fill'd
with
Tautologies
,
and
vain
repetitions
.
And
the
matter
of
fact
cannot
be
questioned
by
any
that
have
been
strict
,
or
loose
,
observers
of
those
crude
and
indigested
prayers
,
which
have
proceeded
from
the
mouths
of
these
extempore
devotionists
,
who
have
undertaken
thus
to
be
the
mouths
of
others
,
what
ever
forms
they
might
reserve
for
themselves
.
But
our
blessed
Saviour
gives
a
most
grave
and
serious
caution
to
those
who
are
admitted
to
present
homage
,
and
worship
to
the
great
God
,
who
is
the
Father
of
us
all
:
When
ye
pray
(
saies
he
)
use
not
vain
repetitions
,
as
the
Heathen
do
,
(
Matth.
6.7
.
)
And
though
Christ
might
speak
Syriack
at
the
delivery
;
yet
the
Evangelist
,
from
whom
we
receive
the
prohibition
,
whose
language
becomes
the
Original
unto
us
,
by
whom
also
our
Saviours
words
and
actions
are
conveyed
to
posterity
,
having
written
in
Greek
;
we
must
understand
the
meaning
of
what
is
,
in
the
Text
,
forbidden
,
either
by
what
is
translated
vain
repetitions
,
or
from
the
custom
of
those
Heathens
,
who
are
said
to
use
them
.
The
word
used
by
the
Evangelist
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
When
ye
pray
,
do
not
speak
as
Battus
did
;
Now
,
though
Suidas
explains
it
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
speaking
much
;
yet
,
the
Text
,
even
in
the
prime
signification
of
the
word
,
prohibits
all
frequent
repetitions
of
the
same
sense
and
language
;
as
one
Battus
did
,
from
whose
name
,
part
of
the
compounded
Verb
is
taken
and
translated
into
the
Text
,
who
made
long
Hymns
full
of
Tautologies
,
he
being
a
very
idle
and
empty
Poet.
As
to
what
Maldonate
mentions
of
another
of
the
same
name
,
who
had
an
hesitation
,
or
stammering
,
in
his
speech
,
delivering
such
thick
and
swift
language
,
that
it
was
difficult
to
understand
him
;
this
could
be
no
cause
of
the
prohibition
of
our
Saviour
:
For
,
this
,
being
only
a
natural
infirmity
,
and
not
any
careless
,
or
affected
,
extravagance
,
cannot
be
the
foundation
of
this
caution
:
and
it
is
rejected
by
the
Jesuit
himself
.
Secondly
,
We
may
more
fully
understand
what
is
here
forbidden
,
by
a
brief
reflection
upon
the
custom
of
the
Heathens
in
this
matter
:
For
,
(
sayes
the
Text
)
use
not
vain
repetitions
,
as
the
Heathens
do
:
Now
the
Heathens
(
as
may
appear
from
their
Tragoedians
)
were
wont
,
many
times
,
in
their
worship
,
to
make
repetition
of
the
same
words
;
especially
of
the
names
of
that
God
which
they
prayed
unto
:
And
they
conjectured
also
,
that
by
how
much
the
louder
and
more
shrill
their
speech
was
,
so
much
the
more
ready
would
their
Gods
be
to
give
them
audience
,
and
to
return
answers
to
their
petitions
.
To
this
custom
does
Elijah
seem
to
allude
,
when
he
speaks
Ironically
to
Baal's
Prophets
,
(
1
Kings
18.27
.
)
Cry
aloud
,
for
he
is
a
God
;
either
he
is
talking
,
or
he
is
pursuing
,
or
he
is
on
a
journey
;
or
peradventure
,
he
sleepeth
,
and
must
be
awaked
.
Now
,
the
prayer
of
the
Separatist
being
conceived
extempore
,
he
delivering
those
things
and
words
,
that
a
quick
fancy
,
and
sudden
invention
,
prompts
him
to
,
it
must
needs
be
,
that
from
the
nature
of
such
worship
,
he
will
be
necessitated
to
use
these
prohibited
repetitions
:
For
,
where
matter
,
and
method
,
yea
,
and
expressions
too
,
are
not
before
hand
studied
,
and
composed
,
and
put
into
some
decent
order
,
the
memory
cannot
firmly
retain
what
has
been
before
uttered
,
when
the
fancy
and
invention
has
all
along
been
so
strictly
imployed
;
which
is
evident
from
this
;
That
a
gifted
man
,
who
speaks
extempore
,
cannot
,
afterward
,
remember
his
own
prayer
,
or
give
any
tolerable
account
to
men
,
of
what
he
has
,
before
,
spoken
to
God
:
So
,
that
't
is
a
thousand
to
one
in
this
attempt
,
but
something
,
both
in
matter
and
phrase
,
will
often
be
brought
upon
the
stage
again
;
and
several
petitions
escape
from
the
mouths
of
such
extraordinary
pretenders
,
that
have
,
more
than
once
,
been
presented
before
.
For
,
their
prayer
being
wire-drawn
into
one
length
;
or
delivered
in
a
continued
and
uninterrupted
chain
of
language
,
and
expressions
,
that
must
not
admit
of
any
large
Chasms
,
or
long
intermissions
,
but
one
thing
must
follow
close
at
the
back
of
another
;
how
can
it
be
,
considering
humane
frailties
,
and
indispositions
,
but
through
the
defect
of
present
and
ready
invention
,
there
must
be
some
large
gaping
silence
;
or
else
barrenness
must
be
supplied
with
the
repetitions
of
what
has
gone
before
?
Nay
,
how
often
have
we
heard
,
Lord
,
Lord
;
and
we
pray
thee
,
and
we
beseech
thee
,
and
the
like
expressions
,
to
supply
the
want
of
invention
,
or
to
draw
a
covering
over
inadvertent
and
incoherent
thoughts
of
the
man
,
who
pretends
to
be
much
gifted
in
this
affair
?
So
that
then
,
he
is
fain
to
stop
gaps
in
stead
of
making
a
new
hedge
;
he
coughs
and
spits
,
in
the
room
of
a
full
stream
of
language
,
and
seems
to
be
like
a
Pump
when
the
water
is
going
away
with
an
hiss
,
making
a
great
hollow
noise
,
with
little
sense
or
signification
:
And
like
the
Heathen
Priests
that
worshipped
Baal
,
who
,
from
morning
till
noon
,
cryed
out
,
O
Baal
!
hear
us
,
(
1
Kings
18.26
.
)
;
and
very
probably
,
to
as
little
purpose
,
whilst
there
is
no
voice
,
nor
any
that
answers
:
Or
else
,
like
those
mutinous
Ephesians
,
stirr'd
up
by
the
subtilty
of
a
Silver-smith
,
with
an
argument
drawn
from
the
defence
of
their
Trade
,
who
,
for
the
space
of
two
long
hours
,
cryed
out
with
a
loud
voice
,
Great
is
Diana
of
the
Ephesians
,
(
Acts
19.34
.
)
.
And
whether
such
a
worship
,
when
strong
Lungs
become
the
bellows
,
to
blow
men
up
,
that
they
may
vent
themselves
in
tautologies
and
repetitions
,
and
broken
sentences
,
when
they
pretend
to
utter
a
continued
prayer
,
is
fit
to
be
offered
to
the
Supreme
God
,
and
to
be
presented
,
in
such
loose
petitions
,
to
him
by
the
hands
of
a
glorious
interceding
Redeemer
,
let
any
,
that
are
not
resolved
to
be
prejudiced
against
any
reasoning
in
this
affair
,
and
are
not
stupid
or
wilful
to
a
Proverb
,
consider
first
,
and
then
,
in
Gods
name
,
let
them
judge
.
But
lest
we
should
meet
with
an
usual
recrimination
,
in
this
particular
;
I
must
observe
here
,
what
is
easily
inferr'd
from
a
transient
reflection
upon
the
former
exposition
,
that
all
repetitions
are
not
vain
;
nor
such
as
are
prohibited
by
our
Saviour
:
But
,
as
Maldonate
expresses
it
,
he
forbids
,
supervacaneam
,
&
inanem
studio
affectatam
verborum
copiam
:
A
superfluous
,
and
an
empty
affected
plenty
of
words
:
when
we
permit
our
language
too
much
to
overflow
our
sense
,
and
abound
in
expressions
,
as
the
Heathen
did
,
because
they
thought
to
be
heard
for
their
much
speaking
:
They
conjectured
,
it
seems
,
that
such
plenty
of
words
,
might
cause
the
deafest
of
their
Gods
to
hear
them
;
when
they
pelted
them
with
vollies
of
thick
language
;
and
that
they
would
better
understand
the
matter
and
substance
of
what
they
offered
in
their
petitions
,
and
more
easily
remember
all
,
when
things
were
so
frequently
inculcated
by
repetitions
:
But
alas
!
the
Heathens
worshipped
one
sort
of
God
,
but
the
Christians
present
their
prayers
to
another
.
And
as
mens
notions
concerning
the
God
whom
they
worship
vary
,
so
will
their
worship
vary
too
,
if
they
act
suitably
to
the
arguments
and
inferences
of
their
own
reason
.
If
men
,
therefore
,
who
so
bustle
,
in
this
world
,
about
the
manner
of
addressing
themselves
to
the
Deity
,
would
but
impartially
state
the
nature
of
that
Being
,
to
whom
they
devote
their
acts
of
Religion
;
and
then
compare
their
worship
which
they
give
him
with
those
Attributes
by
which
they
describe
him
,
and
enquire
diligently
what
is
worthy
of
him
;
we
need
not
have
so
many
divisions
,
where
all
worship
the
same
God
,
about
those
things
that
are
not
reveal'd
,
nor
foment
disturbances
about
those
that
are
;
since
it
cannot
(
without
blasphemy
)
be
supposed
,
that
God
would
require
worship
from
Christians
,
that
did
not
correspond
to
his
Essence
and
Attributes
,
when
he
hath
declared
,
that
he
will
be
worshipped
in
spirit
and
in
truth
;
and
that
he
seeketh
such
to
worship
him
.
But
,
to
let
this
pass
;
and
to
return
to
the
prohibition
of
vain
repetitions
;
this
will
no
conclude
against
the
repetition
of
some
prayers
,
and
petitions
in
the
Liturgy
of
our
Church
;
because
they
are
used
either
in
divers
Services
,
which
antiently
had
their
different
and
successive
seasons
allowed
them
;
or
in
the
same
,
upon
some
new
,
and
emergent
,
occasions
,
being
placed
at
the
end
of
divers
readings
,
and
where
opportunities
and
reasons
present
themselves
for
returning
to
the
same
supplications
and
thanksgivings
.
And
there
can
be
no
argument
to
prove
,
that
God
delights
in
the
variation
of
phrases
,
where
the
reason
and
matter
of
prayer
and
praise
are
still
the
same
;
nor
any
cause
why
we
should
endeavour
it
;
unless
it
be
to
shew
our
copiousness
of
language
,
or
to
tickle
the
ears
of
a
wavering
multitude
,
which
is
alwayes
too
much
given
to
change
.
These
divers
Services
,
and
intermixed
readings
,
are
the
cause
of
the
repetitions
of
the
Lords
Prayer
,
and
the
invocations
of
the
Persons
in
the
Trinity
apart
:
And
being
deficient
in
all
our
prayers
,
we
supply
our
imperfections
,
by
one
of
divine
authority
and
composure
,
which
is
more
compleat
and
full
;
which
,
as
often
as
we
pray
,
we
are
commanded
to
use
.
And
,
indeed
,
our
Lords
Prayer
is
as
Salt
to
season
our
Sacrifice
,
lest
it
should
not
be
acceptable
to
the
nostrils
of
him
,
to
whom
all
our
devotions
are
directed
.
And
till
the
118th
and
136th
Psalms
are
expunged
from
the
Sacred
Canon
,
the
force
of
an
objection
which
is
raised
upon
no
stronger
a
foundation
,
will
not
be
able
to
throw
down
,
or
batter
,
the
antient
Order
and
Uniformity
of
the
Church
of
Christ
.
For
although
men
may
instance
in
repetitions
in
our
Service
,
they
are
not
of
the
nature
with
the
Tautologies
of
the
Heathen
,
nor
such
vain
reduplications
as
our
Saviour
prohibits
:
No
,
nor
yet
to
be
parallel'd
with
the
extravagancies
of
their
prayers
,
against
which
,
I
have
here
presumed
to
argue
:
Because
ours
are
made
with
judgement
,
and
due
reason
for
them
;
the
matter
being
considerable
,
and
the
returns
not
more
frequent
,
than
the
offering
of
the
same
prayers
and
praises
ought
to
be
:
But
theirs
,
are
needless
,
because
they
admit
not
the
same
justification
,
are
the
effects
of
barrenness
,
and
want
of
invention
,
or
else
of
carelesness
and
inadvertency
;
and
serve
only
to
supply
the
room
of
matter
and
sense
with
aery
words
,
and
empty
sounds
,
and
,
in
the
place
of
true
and
substantial
harmony
,
they
substitute
indecency
,
and
jarring
discords
.
CHAP.
XV.
I
Proceed
now
to
a
Fourth
Reason
that
we
have
against
the
prayers
of
our
extempore
Separatists
,
and
to
prove
,
that
they
are
unsuitable
to
the
Greatness
and
Glory
of
that
God
,
whom
they
pretend
to
seek
;
and
that
is
,
because
they
are
unprofitably
long
,
and
tediously
protracted
,
in
their
publick
Assemblies
;
so
that
some
,
who
had
not
their
whole
Sermons
ready
,
have
spent
the
Sands
in
the
Hour-glass
,
that
measured
them
,
by
this
knack
of
enlarging
their
extempore
prayer
in
the
Pulpit
,
adventuring
to
speak
to
God
without
premeditation
,
when
they
durst
not
so
speak
to
the
people
.
But
,
to
let
this
pass
at
present
;
(
which
yet
I
know
to
have
been
too
true
)
.
We
usually
petition
Princes
,
and
persons
of
great
quality
,
in
as
brief
and
compendious
a
form
,
as
the
matter
of
our
desires
is
capable
of
,
that
it
may
be
comprehended
within
as
narrow
a
compass
,
as
significant
and
full
expressions
can
represent
it
.
And
shall
we
suppose
,
the
great
God
,
to
be
of
a
less
Majesty
,
than
an
earthly
King
;
or
less
sagacious
and
apprehensive
;
or
not
to
merit
as
much
respect
,
as
Princes
and
Governours
,
who
are
his
Deputies
and
Vicegerents
?
Will
not
the
same
;
and
greater
,
reasons
too
,
that
incline
us
to
make
brief
petitions
,
to
the
advanced
,
and
understanding
,
persons
in
this
world
,
prevail
with
us
,
to
use
a
decent
brevity
,
and
curtness
,
in
our
language
,
when
we
make
our
requests
known
to
God
?
Especially
,
since
we
all
acknowledge
,
that
he
foresees
the
wants
of
the
world
,
his
Providence
being
over
all
his
works
)
having
infinite
Knowledge
,
so
that
nothing
can
escape
him
,
and
such
an
essential
and
perfect
goodness
,
that
there
is
not
need
of
much
thetorick
,
to
incline
him
to
relieve
the
necessities
of
mankind
,
when
,
with
due
reverence
,
and
hearty
affection
,
they
call
upon
his
Name
,
and
now
,
under
the
Gospel
,
through
the
Mediation
of
his
Son
,
which
causes
his
very
bowels
to
yearn
.
He
that
knoweth
the
secrets
of
mens
hearts
,
needs
not
many
words
to
inform
him
of
the
things
they
want
,
and
what
will
be
most
convenient
for
them
.
This
is
the
argument
which
our
Saviour
urges
against
inordinate
cares
for
the
things
of
this
life
;
even
because
our
heavenly
Father
knoweth
,
that
we
have
need
of
these
things
,
(
Matth.
6.32
.
)
And
Solomon
,
in
the
forementioned
Text
,
(
Eccles.
5.
)
advises
men
,
that
,
because
there
is
so
great
a
distance
and
disproportion
betwixt
God
and
themselves
,
therefore
,
when
they
speak
to
him
,
their
words
should
be
few
:
and
he
backs
his
counsel
with
this
argumentative
similitude
,
That
as
multitude
of
business
makes
men
subject
to
unquietness
and
dreams
;
so
a
fools
voice
is
known
by
a
multitude
of
words
:
As
if
that
were
the
inconsiderate
sacrifice
of
fools
,
which
he
made
mention
of
in
the
first
Verse
,
when
exuberant
expressions
make
up
the
oblation
.
He
,
that
has
made
but
slender
observations
,
may
easily
discern
,
that
the
most
glorious
God
of
all
the
world
took
great
care
,
in
the
institutions
of
his
worship
,
to
difference
it
from
the
Heathen
Idolatry
;
and
would
never
permit
their
Groves
to
have
a
communion
with
his
Sanctuary
.
Now
,
it
was
a
common
custom
,
among
them
,
to
draw
out
their
prayers
into
a
tedious
,
as
well
as
unprofitable
,
length
;
though
they
did
it
by
reiterating
the
same
expressions
,
upon
no
new
reason
at
all
;
but
because
of
the
false
notions
of
God
,
which
they
had
imbibed
,
that
made
uncouth
impressions
,
on
their
understandings
.
For
they
conjectured
,
that
,
by
how
much
the
louder
their
voices
were
extended
,
with
so
much
the
more
certainty
,
would
their
Gods
hear
them
;
and
by
how
much
the
more
frequently
the
Names
of
their
Gods
,
and
their
petitions
were
repeated
,
so
much
the
deeper
impressions
would
they
make
,
to
cause
their
attention
,
incline
their
wills
,
and
make
them
to
remember
to
return
down
supplies
to
them
.
Now
,
such
reasons
being
very
unsuitable
to
the
nature
of
the
Christians
God
,
who
understands
all
things
by
an
instantaneous
intuition
,
and
cannot
possibly
forget
to
be
gracious
;
he
needs
not
any
thing
to
refresh
his
memory
;
much
less
vain
and
prohibited
repetitions
.
It
follows
,
therefore
,
that
't
is
very
disagreeable
to
his
glorious
Attributes
,
for
men
to
pelt
him
with
a
long
,
tedious
,
continued
prayer
,
beyond
what
is
fit
to
,
represent
our
wants
,
enflame
our
zeal
,
and
raise
our
affections
to
a
decent
height
;
to
demonstrate
our
humility
and
dependence
on
him
,
and
to
quicken
our
devotion
,
to
a
Being
,
so
transcendently
great
and
discerning
.
Hence
,
our
Saviour
,
forbidding
the
fruitless
tautologies
of
the
Heathen
used
in
their
solemn
and
most
earnest
devotions
,
commands
his
Disciples
,
not
to
be
like
them
;
as
well
because
they
thought
to
be
heard
for
their
much
speakinng
,
as
because
the
God
,
whom
Christians
are
directed
to
worship
,
knows
the
things
they
have
need
of
before
they
ask
him
;
And
then
he
directs
them
how
to
pray
in
a
short
and
comprehensive
form
,
which
all
his
Disciples
were
to
use
and
imitate
,
(
Matth.
6.
)
.
But
yet
as
St.
Austin
saies
,
(
vid.
Epist
.
86.
&
118.
)
.
God
will
be
intreated
,
he
will
be
as
it
were
compell'd
by
Motives
and
Arguments
,
and
overcome
by
a
certain
importunity
;
this
is
a
good
violence
,
which
our
Saviour
himself
has
incouraged
men
to
by
the
example
of
the
importunate
Widow
,
(
Luke
18.
)
.
The
design
of
which
parable
,
as
he
informs
us
,
was
to
incourage
men
alwaies
to
pray
,
and
not
to
faint
.
The
same
thing
we
are
also
commanded
to
do
in
the
Apostles
writings
;
where
we
are
bidden
to
continue
in
prayer
,
and
to
watch
in
the
same
,
and
to
persevere
in
this
duty
,
and
the
like
:
Which
injunctions
,
and
exhortations
must
,
at
least
,
obtain
so
far
,
as
to
bear
up
our
hearts
and
expectations
in
our
prayers
,
and
rebuke
all
desponding
thoughts
;
that
so
when
we
petition
our
Maker
,
for
any
blessing
that
may
relieve
our
necessities
,
we
may
not
be
disheartned
by
reason
of
any
or
his
most
wise
protractions
;
Nor
,
be
discouraged
,
or
discontented
,
to
an
omission
of
our
devotions
,
because
we
have
not
a
sudden
return
to
our
prayers
;
But
that
we
may
still
repeat
our
duty
,
and
be
the
more
instant
,
by
how
much
the
more
we
may
seem
to
be
denied
;
Unless
we
receive
an
apparent
signal
of
Gods
displeasure
,
either
at
the
matter
,
unseasonableness
,
or
manner
of
our
address
;
which
,
because
we
cannot
easily
understand
,
especially
if
,
upon
examination
of
the
reason
,
grounds
,
and
rules
of
prayer
,
drawn
from
the
object
to
whom
our
devotions
are
directed
,
from
the
condition
of
our selves
,
who
are
petitioners
,
or
from
precepts
,
exhortations
,
and
examples
too
,
which
we
find
exhibited
in
Sacred
Writ
,
our
judgements
correspond
to
our
petitions
;
and
,
upon
scrutiny
,
we
can
find
no
fault
in
them
,
nor
any
defect
in
our
utterance
,
or
deportment
.
There
is
no
way
therefore
left
,
but
in
all
our
prayers
,
to
imitate
him
who
was
the
most
Religious
man
,
and
the
best
composer
of
petitions
to
God
,
that
ever
the
world
yet
saw
;
Even
Jesus
himself
,
the
Mediator
of
the
new
Covenant
;
who
,
when
he
was
in
his
dreadful
Agony
,
being
sensible
of
what
he
then
felt
,
and
fearing
also
what
he
must
endure
when
fixed
upon
the
Cross
,
prayed
that
this
Cup
might
pass
from
him
;
Yet
't
was
with
submission
to
his
Fathers
will
,
which
he
then
signified
in
words
as
plain
,
as
they
were
full
of
humility
;
Nevertheless
,
not
as
I
will
,
but
as
thou
wilt
,
(
Matth.
26.39
.
)
.
But
all
this
may
yet
be
obeyed
,
without
any
long
and
tediously
continued
prayer
,
where
protraction
in
the
speaker
,
too
frequently
renders
it
ridiculous
,
and
brings
an
indisposition
,
and
weariness
,
to
most
of
the
devotionists
.
For
men
may
bestow
not
only
daies
,
but
nights
too
,
in
this
most
great
and
solemn
duty
of
prayer
,
(
in
which
,
by
obeying
the
inferences
of
reason
,
and
the
injunctions
of
Religion
,
we
enjoy
so
large
and
comfortable
a
privilege
)
by
running
through
a
shorter
course
of
devotions
,
consisting
of
many
Collects
,
and
premeditated
forms
,
which
may
include
the
matter
of
all
our
petitions
;
and
,
after
little
intervals
of
refreshment
,
returning
,
with
earnestness
,
to
the
same
again
.
For
prayer
,
certainly
becomes
our
duty
,
and
our
dependance
upon
God
prompts
us
to
it
,
more
to
demonstrate
our
own
humility
,
and
devout
reliance
on
the
mercies
of
God
,
than
to
inform
him
of
our
necessities
,
&
troubles
,
or
by
our
Oratory
to
incline
him
to
hear
us
:
And
therefore
that
must
be
the
best
,
and
most
compendious
,
way
of
worship
,
by
which
are
answered
the
great
designs
,
and
ends
of
prayer
:
And
,
without
doubt
,
when
our
intentions
and
affections
are
,
with
the
highest
ardency
,
and
most
vehement
desires
,
imploy'd
in
this
duty
,
it
best
demonstrates
our
own
vileness
,
and
a
modest
confidence
in
,
and
love
to
,
God
.
Now
this
is
more
vigorously
accomplished
,
when
we
use
such
methods
as
may
least
weary
and
tire
our
Spirits
;
And
't
is
easie
to
judge
,
whether
short
Ejaculations
,
and
brief
Collects
,
intermixed
with
some
other
various
offices
,
accompanied
with
some
little
intermissions
that
give
breath
to
,
and
refresh
,
the
intention
,
and
affections
of
our
minds
,
be
not
more
conducing
to
the
expediency
of
this
affair
,
than
a
long
,
continued
,
and
uninterrupted
devotion
:
For
men
may
find
,
(
if
they
will
both
try
and
judge
fairly
)
that
this
latter
way
dulls
the
phancy
,
weakens
the
invention
,
darkens
the
object
,
(
as
the
eye
is
dazled
with
gazing
too
long
at
the
Sun
)
and
discomposes
the
whole
man
;
and
makes
us
more
ready
to
sleep
than
to
pray
.
But
,
in
the
former
method
,
where
confessions
,
petitions
,
and
thanksgivings
,
are
excellently
and
orderly
intermix'd
,
and
follow
each
other
,
so
that
the
entrance
upon
one
,
is
a
relaxation
from
the
other
,
and
we
stay
not
too
long
at
a
time
on
either
;
and
these
call
upon
us
for
different
postures
of
our
bodies
,
and
divers
affections
and
transports
of
our
minds
;
Here
we
receive
ease
and
refreshment
,
and
consequently
,
must
needs
be
better
fitted
for
a
longer
continuance
,
without
distraction
,
than
if
all
were
put
together
in
one
uninterrupted
chain
of
expressions
.
And
therefore
St.
Austin
informs
,
(
Epist.
121.
)
That
the
Egyptian
Brethren
were
wont
to
make
very
frequent
prayers
,
Sed
eas
tamen
brevissimas
,
&
raptim
quodammodo
ejaculatas
:
But
they
were
very
short
,
and
darted
forth
with
a
sudden
quickness
:
And
the
reason
which
he
gives
for
this
is
very
apposite
to
my
present
argument
;
Lest
the
attention
of
the
mind
,
which
is
now
vigilant
,
and
lifted
up
,
(
absolutely
necessary
to
one
that
prays
)
should
be
dull'd
and
vanish
by
a
longer
stay
,
and
more
tedious
continuance
:
Nay
,
short
prayers
are
compared
to
sharp
darts
,
that
soon
pierce
the
Skies
,
and
enter
into
Heaven
.
To
commend
these
,
St.
Chrysostom
,
upon
the
Sixth
of
St.
Matthew
,
tells
us
,
that
our
Lord
,
in
prohibiting
vain
repetitions
,
and
the
customs
of
the
Heathen
,
seems
to
him
to
forbid
long
prayers
;
Long
,
(
saies
he
)
not
in
time
,
but
in
prolixity
of
expression
,
and
multitude
of
words
.
And
,
indeed
,
when
we
have
leisure
to
consider
what
St.
Austin
saies
in
the
forementioned
Epistle
,
Hoc
negotium
plus
gemitibus
,
quam
sermonibus
agitur
,
&c.
That
prayer
is
made
more
with
sighs
,
and
groans
,
than
in
words
and
expressions
,
and
that
it
is
evidenced
more
by
weeping
with
our
eyes
,
than
by
breathing
at
our
mouths
;
we
need
not
be
so
extremely
fond
of
such
patch'd
,
and
thereby
lengthened
prayers
,
to
a
continued
five
hours
adventure
:
Because
this
discovers
only
a
nimble
invention
,
with
volubility
of
language
,
placed
in
a
strong
and
sturdy
body
;
but
it
stifles
affection
,
and
renders
watchfulness
it self
drowsie
in
those
,
that
are
to
join
in
it
;
and
keeps
him
that
utters
it
only
awak'd
,
because
he
cannot
so
well
speak
in
his
sleep
;
and
the
whole
,
when
done
in
this
manner
,
demonstrates
confidence
,
but
not
devotion
.
Nay
,
it
seems
not
a
little
strange
to
me
,
that
the
multitude
should
be
so
taken
,
as
they
are
,
with
these
long-winded
gifts
of
some
men
;
Since
we
know
what
kind
of
Cattle
they
were
,
that
first
devoured
widows
houses
,
and
,
for
a
pretence
,
made
long
prayers
,
(
Matth.
23.14
.
)
.
But
,
indeed
,
't
is
not
a
multitude
of
words
,
but
sincerity
of
mind
,
and
earnestness
of
affection
,
that
will
prevail
with
God
to
be
propitious
to
us
:
For
(
as
the
same
Father
has
it
)
much
speech
is
one
thing
,
but
a
continual
daily
affection
another
.
Now
this
raising
our
affections
to
their
proper
objects
,
inflaming
our
desires
,
and
testifying
our
humility
and
dependance
on
God
,
being
great
designs
and
ends
of
our
devotion
;
and
those
prayers
being
best
composed
,
that
,
being
offered
to
the
Divine
Majesty
,
are
most
capable
to
cause
these
effects
:
It
follows
,
that
such
a
tedious
length
in
a
continued
and
uninterrupted
chain
of
petitions
,
not
well
accomplishing
the
great
ends
and
designs
of
prayer
,
cannot
be
so
fit
to
be
offered
to
God
,
who
requires
our
best
and
most
lively
services
,
and
will
not
accept
another
Sacrifice
,
when
(
to
borrow
an
expression
)
we
have
a
Male
in
the
Flock
.
Add
to
this
,
Finally
,
what
strange
confessions
men
usually
make
,
who
are
forced
to
lay
hold
of
every
advantage
to
gain
a
Topick
,
to
lengthen
what
they
call
prayer
;
When
he
is
accounted
the
most
powerful
man
that
remains
longest
at
this
exercise
:
The
gifted
person
's
own
sins
(
as
has
been
remark'd
before
)
are
usually
presented
for
the
faults
of
the
Congregation
,
and
they
must
permit
him
,
whom
they
account
to
be
their
Minister
to
tell
lies
in
behalf
of
the
people
,
if
all
his
Auditory
are
not
guilty
of
the
same
particular
crimes
with
himself
.
'T
is
true
,
indeed
,
that
a
general
confession
of
Commissions
,
and
Omissions
,
all
mankind
may
join
in
;
Because
,
as
the
Apostle
expresses
it
,
we
have
all
sinned
,
and
come
short
of
the
Glory
of
God
,
(
Rom.
3.
23.
)
.
Or
,
in
the
true
and
secure
words
of
our
Liturgy
,
We
have
left
undone
those
things
which
we
ought
to
have
done
;
And
have
done
those
things
which
we
ought
not
to
have
done
.
But
to
extend
a
solemn
and
publick
Confession
,
to
the
length
of
all
the
Commands
of
God
,
and
all
those
faults
of
men
that
we
can
reduce
to
such
comprehensive
Laws
,
together
with
their
circumstances
,
and
aggravations
;
And
for
one
man
,
in
publick
,
to
acknowledge
,
as
the
Mouth
of
all
the
people
,
that
we
have
broken
all
these
Commandments
of
God
,
both
in
thought
,
word
,
and
deed
;
when
perhaps
few
,
or
none
of
those
,
in
whose
names
he
presents
such
Confessions
,
have
actually
,
and
plainly
,
without
a
figure
,
committed
murder
,
adultery
,
theft
,
or
the
like
;
is
to
render
devout
men
more
vile
than
they
are
;
to
give
(
as
I
have
hinted
)
to
the
very
Heathen
an
opportunity
both
of
scorn
,
and
triumph
;
To
tell
a
lie
in
the
face
of
the
Sun
,
and
solemnize
a
falshood
in
the
presence
of
God
,
who
,
being
a
God
of
truth
himself
,
cannot
but
hate
all
lying
in
the
mouths
of
others
.
And
,
besides
,
what
an
impudence
is
this
to
utter
such
things
in
our
confessions
to
him
,
who
is
our
Maker
,
and
our
Judge
,
that
are
not
only
doubtful
,
but
untrue
?
In
which
,
considering
people
cannot
join
with
others
that
make
them
,
because
they
must
acknowledge
guilt
,
before
they
have
yet
committed
the
Crime
;
and
condemn
themselves
by
their
own
confession
,
when
neither
their
own
consciences
accuse
them
,
nor
does
God
himself
convict
and
judge
them
.
Such
inventions
the
evil
Spirit
himself
may
not
only
allow
,
but
recommend
to
the
world
;
Because
they
too
frequently
not
only
teach
men
how
vile
the
Confessor
is
himself
,
but
how
many
wayes
Gods
Commandments
may
be
broken
by
them
,
and
instruct
the
people
in
new
waies
of
offending
God
which
they
were
ignorant
in
before
.
Now
whether
such
service
is
fit
to
be
offered
to
the
great
God
,
whom
the
Christians
worship
;
Who
can
,
and
will
,
severely
revenge
himself
on
those
?
that
thus
publickly
affront
his
Majesty
;
who
cannot
lie
,
but
is
a
Being
of
infinite
splendor
,
and
perfection
,
and
delights
not
in
the
blemishes
of
the
halt
,
and
blind
,
who
,
finally
,
is
a
God
that
is
Omniscient
,
and
acquainted
with
the
sincerity
and
truth
of
mens
Confessions
,
and
to
what
ends
,
and
designs
they
are
uttered
;
Who
knows
the
conveniency
,
wisdom
,
and
ardor
of
our
devotions
,
and
the
original
and
height
of
all
the
substance
,
and
circumstances
of
our
prayers
,
together
with
all
the
parts
of
them
;
I
shall
leave
to
all
wise
and
thinking
Religious
men
to
consider
,
when
they
are
unprejudiced
and
retired
,
by
themselves
.
CHAP.
XVI
.
I
Shall
,
in
this
Chapter
,
urge
another
reason
against
the
strange
extempore
prayers
of
our
Separatists
,
to
evidence
that
their
publick
devotions
are
not
suitable
to
the
greatness
and
glory
of
that
God
,
whom
they
pretend
to
worship
;
And
that
is
,
because
,
generally
,
those
whom
they
admit
to
be
the
mouths
of
their
Congregations
manage
their
prayers
in
so
careless
and
loose
a
manner
,
as
if
they
had
more
thoughtfulness
about
that
by
which
they
endeavour
to
recommend
themselves
to
men
,
than
that
by
which
they
attempt
to
approve
themselves
to
God
.
Otherwise
what
means
the
great
variety
,
and
reiteration
,
of
expressions
,
when
they
petition
for
the
same
things
?
The
Great
God
cannot
,
certainly
,
be
rendred
more
propitious
,
or
receive
a
more
convincing
and
prevailing
argument
to
grant
relief
,
and
a
supply
,
to
mens
necessities
,
,
because
various
phrases
express
their
wants
;
And
every
time
they
have
occasion
to
renew
their
petitions
for
the
same
favours
,
they
do
it
in
different
language
,
and
method
:
Because
't
is
not
the
rhetorick
,
or
copiousness
of
words
,
but
the
affection
,
humility
,
and
piety
of
mankind
,
recommended
by
the
Merits
,
and
Intercession
of
Christ
,
that
now
incline
the
great
God
to
hear
our
prayers
,
and
grant
our
requests
.
Yet
various
phrases
do
,
indeed
,
please
and
captivate
the
fancies
of
many
weak
and
unstable
men
,
and
give
advantage
to
the
designs
of
Schism
,
by
some
mens
licensing
themselves
to
take
a
liberty
in
suiting
their
prayers
to
the
temperament
and
humours
of
such
persons
,
whom
these
leading
Shepherds
intend
to
fold
among
their
separated
Flocks
;
And
therefore
is
it
,
that
they
love
not
the
language
of
the
Church
,
which
is
grave
,
and
manly
,
and
easie
to
be
understood
;
but
they
adapt
their
expressions
to
certain
tones
,
and
particular
,
mimical
,
and
surprizing
gestures
,
by
which
they
captivate
silly
women
,
or
melancholy
men
,
whom
they
find
possessed
with
more
passion
,
than
understanding
.
This
I
suppose
to
have
been
the
great
reason
and
motive
why
the
Papists
,
resolving
,
by
all
possible
means
,
to
rend
us
in
pieces
,
first
introduced
this
way
of
extempore
prayer
,
(
far
different
from
that
mental
prayer
of
Mr.
Cressy
,
)
which
a
late
Authour
so
Jesuitically
refutes
)
.
As
may
more
largely
appear
to
any
candid
Reader
in
a
little
Book
,
Entituled
,
Foxes
and
Firebrands
.
But
if
some
such
ends
,
by
which
they
plainly
gratifie
the
Papists
,
were
not
designed
by
the
Masters
of
our
private
Assemblies
,
who
Lord
it
over
the
faith
of
some
men
,
and
the
Authority
of
others
,
to
draw
as
many
as
they
are
able
into
the
Net
which
they
have
spread
in
the
midst
of
the
waters
;
Especially
over
such
Fish
,
as
carry
mony
in
their
mouths
:
If
they
did
not
(
in
plain
terms
)
endeavour
to
make
parties
in
the
Church
,
that
their
own
may
,
at
last
,
appear
to
be
the
greatest
,
by
whatever
,
under
the
pretext
of
Religion
,
conveighs
delight
by
that
variety
which
pleases
the
generality
of
mankind
;
Why
should
they
not
as
well
Preach
extempore
,
as
pray
so
?
In
their
Sermons
,
I
am
sure
,
they
were
wont
to
use
all
the
art
,
and
study
that
they
could
,
accommodating
their
Doctrines
,
and
expressions
too
,
that
their
pains
might
bear
proportion
to
their
Auditory
,
and
the
fashion
,
and
example
of
those
,
who
were
in
greatest
repute
amongst
them
:
And
I
cannot
divine
what
might
be
the
cause
of
this
different
regard
to
prayer
,
and
Preaching
,
unless
they
had
more
care
in
those
speeches
they
directed
unto
men
,
than
they
took
about
those
which
they
presented
unto
God
:
For
they
seem
to
me
to
have
no
greater
promise
of
an
assistance
from
Heaven
,
in
relation
to
the
one
,
than
they
have
also
with
reference
to
the
other
.
Do
they
think
that
Text
,
in
the
Eighth
to
the
Romans
,
proves
effectually
,
that
the
Holy
Ghost
assists
them
in
their
prayers
,
because
the
Apostle
has
delivered
,
that
,
likewise
,
the
Spirit
helpeth
our
infirmities
;
because
we
know
not
what
we
should
pray
for
as
we
ought
,
&c.
If
it
be
well
weighed
,
and
considered
with
the
Context
,
it
will
only
evidence
our
Saviours
most
earnest
and
wise
Intercessions
for
us
,
in
Heaven
,
by
the
holy
Spirit
,
which
alwaies
accompanies
him
;
The
support
of
our
minds
under
the
greatest
pressures
we
meet
with
in
this
world
;
Or
,
most
,
that
the
Scripture
,
being
dictated
by
the
Spirit
,
has
given
us
directions
for
the
proper
heads
,
and
●●●●er
of
our
prayers
,
and
resolves
,
still
,
by
some
benign
and
secret
influence
,
(
which
we
are
not
able
to
describe
to
others
)
to
proportion
our
affections
,
and
elevate
our
minds
to
the
importance
of
the
concernments
we
pray
for
,
and
the
greatness
of
that
Majesty
to
whom
we
petition
.
And
because
(
if
I
were
the
greatest
Critick
in
the
world
)
I
should
alwaies
abhor
the
founding
any
necessary
Doctrine
upon
the
signification
of
a
word
in
Scripture
;
which
words
we
know
(
as
in
prophane
Authors
)
are
frequently
equivocal
;
and
restrain'd
according
to
the
compass
of
that
matter
in
which
they
are
:
Therefore
I
say
nothing
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nor
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nor
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nor
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
no
,
nor
concerning
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
neither
.
But
if
men
are
resolved
,
for
ends
that
will
not
serve
them
at
the
day
of
Judgement
,
to
which
they
refer
many
things
that
may
be
ended
here
,
to
make
these
words
,
against
their
own
will
,
in
contradiction
to
the
reason
and
experience
of
all
thinking
men
,
that
are
not
either
knavish
,
or
mad
,
to
express
a
promise
of
some
extraordinary
assistance
from
the
Spirit
now
in
our
inventions
of
matter
,
and
words
in
prayer
unto
God
.
They
may
as
well
rely
,
(
if
they
are
pleased
with
such
waies
of
interpreting
Scripture
)
upon
that
promise
of
our
Saviour
made
to
the
Apostles
,
to
enable
them
to
preach
and
write
the
Doctrines
of
the
Gospel
;
(
John
16.13
.
)
.
Howbeit
,
when
he
,
the
Spirit
of
truth
is
come
,
he
will
guide
you
into
all
truth
.
And
because
there
were
Divine
inspirations
at
the
first
,
which
were
necessary
,
if
God
would
deliver
a
Law
by
the
mouths
,
or
writings
of
any
selected
out
of
the
race
of
men
;
Our
gifted
Brethren
may
,
if
they
please
,
take
occasion
from
the
10th
of
St.
Matthew
,
vers.
19th
,
and
20th
,
to
attempt
any
thing
without
premeditation
,
or
study
,
(
and
then
to
be
sure
we
should
be
hard
enough
for
them
)
:
Since
our
Saviour
there
informs
his
Disciples
,
that
they
need
take
no
thought
what
,
or
how
,
the
should
speak
;
because
it
should
be
given
them
in
that
hour
;
(
i.
e.
when
they
might
have
occasion
.
)
.
And
he
uses
an
Argument
to
raise
,
and
to
confirm
their
belief
of
it
;
For
it
is
not
ye
that
speak
(
saies
he
)
;
but
the
Spirit
of
your
Father
which
speaketh
in
you
.
And
yet
I
fancy
that
if
our
extempore
men
were
in
the
same
circumstances
,
and
put
under
those
conditions
which
this
Text
supposes
,
and
were
accused
of
something
Capital
,
before
a
Magistrate
,
they
would
not
only
study
all
waies
of
clearing
themselves
,
to
avoid
the
punishment
,
what
ever
at
last
became
of
the
guilt
;
And
this
they
would
endeavour
by
all
the
means
that
a
close
consultation
with
their
own
thoughts
could
possibly
suggest
,
and
not
only
,
with
seriousness
,
prepare
an
answer
to
any
accusation
of
this
nature
;
But
,
I
believe
too
,
they
would
condescend
to
advise
with
the
learned
in
the
Law
,
that
they
might
(
if
possibly
)
avoid
the
Sentence
of
the
Judge
.
Nay
,
in
such
cases
,
whether
they
would
fee
,
bribe
,
or
make
the
greatest
friends
they
could
,
I
leave
to
their
own
Consciences
,
and
experience
,
that
I
may
say
nothing
of
making
publick
commotions
,
to
save
themselves
.
And
as
in
business
of
this
nature
,
gifted
men
are
inclined
to
think
that
such
promises
of
assistance
were
only
intended
for
a
shorter
time
,
and
not
to
reach
this
present
age
;
So
though
the
Apostles
,
(
Acts
2.
)
Being
fill'd
with
the
Holy
Ghost
,
began
to
speak
with
divers
languages
,
as
the
Spirit
gave
them
utterance
;
they
will
submit
their
Spirits
,
and
condescend
to
the
contrivance
of
heads
of
matter
,
and
modes
of
expression
,
when
they
preach
the
Gospel
;
though
they
are
to
speak
in
no
other
than
their
Mother
Tongue
.
Now
why
should
this
great
care
be
had
in
their
Sermons
to
the
people
,
when
they
usually
have
so
slender
a
regard
to
what
they
utter
in
their
prayers
to
God
,
if
there
were
no
distinctions
of
times
and
seasons
,
in
relation
to
the
promises
and
assistances
of
Gods
Spirit
?
(
For
surely
Preaching
,
as
well
as
praying
,
is
an
ordinance
to
continue
'till
the
Elect
are
gathered
;
and
that
will
not
be
,
till
the
end
of
the
world
.
)
Unless
they
will
affirm
,
and
give
us
too
apparent
an
Argument
to
believe
,
that
the
Spirit
has
so
ordered
matters
,
that
less
pains
and
diligence
are
to
be
used
when
we
address
to
God
,
than
when
we
speak
only
to
the
people
.
And
if
any
are
so
bold
to
talk
thus
,
I
hate
to
refute
such
nonsence
,
and
blasphemy
both
together
:
For
it
plainly
appears
,
that
such
men
must
be
liable
to
the
same
rebuke
,
which
the
chief
Rulers
of
the
Jews
received
from
our
Saviour
,
recorded
in
the
Gospel
of
St.
John
,
(
Chap.
12.43
.
)
;
Who
,
though
they
believed
on
him
,
did
not
confess
him
,
because
they
loved
the
praise
of
men
,
more
than
the
praise
of
God
:
And
,
let
their
ears
be
never
so
much
circumcised
,
they
render
themselves
opposite
to
the
true
circumcision
,
whose
praise
is
not
of
men
but
of
God
,
(
Rom.
2.29
.
)
.
And
how
far
such
contrivances
may
comport
with
sincerity
,
and
be
distant
from
that
Hypocrisie
,
which
has
so
many
woes
attending
it
,
I
shall
leave
to
those
,
who
are
concerned
,
to
adjust
;
and
content
my self
with
that
direction
which
the
great
Authour
of
our
most
excellent
Religion
,
has
delivered
in
relation
to
private
devotions
,
which
holds
good
in
publick
too
,
prohibiting
all
sinister
,
and
hypocritical
designs
in
prayer
,
to
gain
the
praises
and
acclamations
of
men
:
And
,
when
thou
prayest
,
thou
shalt
not
be
as
the
Hypocrites
are
;
For
they
love
to
pray
standing
in
the
Synagogues
,
and
in
the
corners
of
the
Streets
,
that
they
may
be
seen
of
men
,
(
Matth.
6.5
.
)
.
I
shall
not
therefore
value
at
all
how
I
am
recommended
unto
men
,
if
their
approbation
shall
render
those
actions
that
gain
it
,
unacceptable
and
odious
unto
God
.
He
that
is
called
to
that
Honourable
,
although
despised
,
Office
of
a
Minister
,
in
the
true
Church
of
Christ
,
must
neither
fear
the
frowns
of
men
,
nor
the
malice
of
Devils
;
and
no
body
can
bestow
greater
slurs
or
indignities
on
our
vocations
,
or
persons
,
than
our
receiving
the
Sacred
Character
may
forewarn
us
to
expect
.
We
know
it
is
an
Employment
unacceptable
to
the
guilty
,
to
tell
men
of
their
faults
,
redargue
their
errors
,
and
to
put
them
to
open
rebuke
and
shame
;
nay
,
by
chance
sometimes
,
to
their
very
faces
:
And
,
in
doing
this
,
we
cannot
but
expect
to
bear
some
share
in
our
Saviours
sufferings
;
Who
,
though
he
was
the
best
Preacher
of
the
Gospel
,
was
both
contemned
,
whipt
,
and
Crucified
.
Now
the
Disciple
is
not
above
his
Master
,
nor
is
the
Servant
above
his
Lord
;
And
't
is
no
more
than
he
has
forwarned
us
to
expect
,
if
we
are
hated
of
all
men
for
his
names
sake
.
Nay
,
were
it
not
that
the
great
God
himself
espouses
our
quarrels
,
when
truth
remains
unshaken
on
our
side
,
by
his
Providence
,
making
way
for
deliverence
from
our
enemies
;
that
he
that
despiseth
us
,
despiseth
Christ
himself
,
and
he
that
despiseth
him
,
despiseth
him
,
also
,
that
sent
him
(
Luke
10.16
.
)
.
And
that
not
only
promises
of
temporal
deliverances
,
or
at
least
supports
under
the
pressures
of
our
adversaries
,
but
an
eternal
reward
is
also
granted
to
him
that
continues
and
perseveres
unto
the
end
(
Matth.
10.22
.
)
:
We
should
have
been
quite
swallowed
up
by
those
strange
children
,
whose
teeth
are
Spears
and
Arrows
,
and
their
tongue
a
sharp
Sword
.
And
we
should
have
,
as
long
as
we
are
permitted
to
live
,
work
nough
cut
out
for
us
,
not
only
to
tire
the
most
active
and
indefatigable
minds
among
us
,
but
even
to
disturb
our
Spirits
,
and
break
our
hearts
.
For
there
is
nothing
almost
in
the
Christian
Religion
,
but
what
either
the
wit
or
malice
of
men
,
has
render'd
doubtful
;
And
the
perverse
wranglings
of
one
man
with
another
,
have
made
that
a
Subject
to
dispute
upon
,
which
was
at
first
designed
to
unite
the
whole
world
,
in
the
strictest
bonds
of
Catholick
charity
,
by
a
compleat
and
uniform
profession
,
and
practice
of
one
Religion
.
And
though
there
is
no
ground
either
in
Scripture
,
or
Antiquity
,
to
found
these
rude
,
indigested
,
long
and
Hypocritical
prayers
on
;
Yet
their
Patrons
,
that
they
may
continue
to
delude
the
people
,
do
,
like
men
in
a
Shipwrack
,
lay
hold
of
any
plank
to
save
them
.
And
therefore
(
notwithstanding
,
as
they
manage
their
prayers
,
't
is
apparent
blasphemy
to
assert
it
)
they
intitle
the
most
Holy
Spirit
of
God
to
all
their
loose
,
insipid
,
and
most
ridiculous
prayers
,
as
if
he
were
the
very
inditer
of
them
,
or
at
least
a
wonderful
,
and
miraculous
,
coadjutor
in
supplying
,
by
an
immediate
impulse
,
an
extempore
man
with
matter
and
expressions
.
Yet
I
know
not
well
(
although
I
am
able
,
upon
a
private
occasion
,
to
pray
,
in
this
manner
,
by
my self
)
upon
what
they
can
ground
their
peculiar
confidence
,
and
extraordinary
expectation
in
this
matter
;
but
either
upon
the
Primitive
examples
of
men
inspired
,
when
the
infancy
of
the
Church
more
necessarily
required
it
,
which
,
being
extraordinary
,
can
be
no
common
precedent
;
Or
upon
some
expressions
of
St.
Paul
,
(
1
Cor.
14.
chap.
)
I
will
pray
by
the
Spirit
,
and
I
will
sing
by
the
Spirit
,
and
blessing
by
the
Spirit
,
and
the
like
.
Now
whatever
assistances
were
at
first
given
either
for
a
sign
to
confirm
the
Authority
of
the
Gospel
,
or
the
Commission
of
any
that
Preached
it
to
the
World
;
Or
else
to
enable
some
to
instruct
others
,
or
to
pray
with
them
,
in
those
more
early
times
of
Christianity
;
they
are
no
more
to
be
expected
now
the
Gospel
has
been
so
long
planted
,
than
that
gift
of
tongues
which
St.
Paul
speaks
of
,
when
he
saies
,
that
he
will
sing
,
or
pray
,
or
bless
by
the
Spirit
.
And
that
this
is
the
plain
meaning
of
the
forementioned
Chapter
,
is
very
obvious
to
any
that
will
peruse
it
:
And
that
the
Apostle
(
though
himself
had
extraordinary
assistences
in
these
matters
)
does
not
incourage
extempore
devotions
,
but
only
rebuke
disorders
among
those
,
who
,
having
the
miraculous
gift
of
tongues
,
prayed
in
strange
languages
to
the
people
,
which
they
understood
not
,
has
been
already
concluded
,
upon
consideration
of
the
Chapter
,
in
this
Discourse
.
But
,
because
it
is
urged
by
Fanaticks
against
us
,
in
another
sence
than
that
in
which
we
urge
it
against
the
Papists
,
as
if
they
would
give
these
a
deliverance
by
a
new
interpretation
;
I
will
speak
a
little
upon
it
again
;
to
shew
that
praying
by
the
Spirit
,
in
this
place
,
cannot
countenance
extempore
prayer
;
Nor
has
it
any
more
relation
to
it
than
Latin
,
and
Greek
,
has
to
English
;
Nay
,
as
't
is
now
used
,
not
so
much
neither
.
The
Reverend
Dr.
Owen
,
in
his
Critical
Discourse
of
the
work
of
the
Holy
Spirit
in
Prayer
,
&c.
has
an
excellent
reason
,
(
pag.
19.
)
why
the
Holy
Spirit
does
not
formally
pray
;
Because
all
prayer
,
whether
Oral
,
or
Interpretative
,
is
the
act
of
a
nature
inferior
to
that
which
is
prayed
to
:
So
that
I
suppose
these
mens
prayers
,
whatever
,
in
the
mean
time
,
they
say
to
us
,
are
not
so
immediately
dictated
by
the
Spirit
,
as
if
he
that
uttered
them
,
were
only
the
pipe
through
which
(
without
a
Metaphor
)
the
waters
,
or
the
wind
flow
:
But
't
is
some
kind
of
assistance
which
they
strive
for
,
to
help
their
invention
,
and
expressions
,
in
prayer
,
beyond
a
benign
influence
upon
us
to
raise
our
graces
and
affections
in
our
devotion
:
Which
,
if
they
understand
themselves
,
they
are
very
loth
to
communicate
the
sence
of
it
to
others
.
However
,
that
St.
Paul
cannot
justifie
them
in
this
place
,
is
plain
from
the
fourteenth
Verse
of
the
Chapter
.
If
I
pray
(
saies
he
)
in
an
unknown
tongue
,
my
Spirit
prayeth
;
(
i.
e.
the
gift
of
tongues
,
which
is
an
effect
flowing
from
the
Holy
Ghost
,
prayeth
.
)
.
But
my
own
apprehension
of
what
,
by
vertue
of
this
extraordinary
gift
,
I
utter
,
is
no
argument
to
prove
that
it
is
advantageous
unto
others
;
For
(
saies
he
)
my
understanding
is
unfruitful
;
i.e.
to
those
who
hearing
,
should
have
joined
with
me
.
And
then
it
follows
,
I
will
pray
by
the
Spirit
,
and
I
will
pray
by
my
understanding
also
.
That
is
;
when
he
did
pray
in
an
unknown
tongue
;
he
would
,
by
his
understanding
,
so
interpret
it
,
as
to
render
the
prayer
intelligible
unto
others
.
So
that
understanding
,
here
,
is
opposed
to
Spirit
;
i.e.
the
speaking
as
those
do
,
who
have
not
the
gift
of
divers
languages
,
when
they
deliver
the
conceptions
of
their
minds
;
to
an
utterance
of
our
petitions
in
an
unknown
tongue
;
And
it
concludes
,
indeed
,
against
the
Publick
Service
of
the
Papists
in
Latin
,
and
justifies
our
own
in
English
:
(
As
I
have
already
shewed
)
.
But
it
can
neither
strengthen
the
Enthusiast
,
nor
detract
from
the
worth
,
or
reputation
,
of
a
well
composed
Liturgy
.
And
that
this
is
the
true
meaning
of
this
Scripture
,
and
the
real
opposition
which
is
here
made
of
Spirit
,
to
understanding
;
and
the
difference
betwixt
them
,
appears
,
plainly
,
from
the
naked
words
of
the
nineteenth
Verse
,
without
any
Paraphrase
upon
,
them
:
For
(
saies
the
Apostle
)
I
had
rather
speak
five
words
with
mine
understanding
,
that
by
my
voice
I
may
teach
others
also
,
than
ten
thousand
words
in
an
unknown
tongue
.
And
though
St.
Chrysostom's
interpretation
of
the
whole
,
does
not
in
every
part
agree
with
this
;
Yet
he
expounds
Spirit
,
by
the
gift
of
tongues
.
But
if
men
will
still
evidence
their
vanity
by
defending
their
extravagancies
by
Texts
of
Scripture
,
(
which
have
been
won
from
them
,
as
often
as
they
have
trump'd
them
up
to
the
world
)
and
urge
that
in
the
twelfth
of
Zechariah
;
Where
God
promises
to
pour
upon
the
house
of
David
,
and
upon
the
inhabitants
of
Jerusalem
,
the
Spirit
of
Grace
,
and
of
Supplications
,
&c.
They
will
gain
but
little
countenance
from
hence
,
for
their
irrational
and
loose
way
of
worship
;
Though
,
as
a
neat
Commentator
of
their
own
descants
upon
it
,
it
should
be
poured
out
,
as
by
whole
Pailfuls
.
(
Trapp
in
loc.
)
.
For
nothing
can
be
concluded
from
this
Text
,
but
that
the
time
should
come
in
which
God
would
,
by
his
benign
operations
,
confer
so
much
favour
to
the
Jews
,
that
they
who
were
hardned
,
through
their
own
infidelity
,
to
the
affronting
,
and
Crucifying
the
blessed
Jesus
,
should
so
relent
for
their
former
wickedness
,
that
they
would
pray
to
God
,
and
petition
for
their
pardon
,
when
they
came
to
be
convinced
that
the
very
person
,
whom
they
put
so
death
,
under
the
notion
of
an
Impostor
,
was
,
indeed
,
the
promised
Messiah
:
And
so
it
no
more
concludes
,
that
the
Holy
Ghost
is
promised
under
the
Gospel
to
dictate
matter
and
expressions
to
all
those
who
devoutly
pray
;
than
it
proves
all
Saints
,
under
this
dispensation
,
to
be
perfect
Jews
that
crucified
their
Saviour
.
Nor
can
all
the
Hebrew
,
and
Greek
,
and
Latin
in
the
world
,
make
either
out
from
this
Text.
Nay
,
such
Doctrine
can
no
more
be
founded
on
this
Prophecy
of
Zechariah
;
than
that
the
Holy
Ghost
should
also
dictate
matter
,
and
words
in
Preaching
too
,
and
render
all
Sanctified
mens
Sermons
,
as
much
the
word
of
God
as
the
Scriptures
,
can
be
infer'd
from
that
Promise
,
in
the
second
of
Joel
;
where
God
saies
,
I
will
pour
out
my
Spirit
upon
all
flesh
,
and
your
Sons
and
your
Daughters
shall
prophesie
:
Since
,
this
was
fulfilled
on
that
eminent
day
of
Pentecost
,
when
the
Holy
Ghost
visibly
descended
on
the
Apostles
,
to
enable
them
to
speak
divers
languages
,
and
to
work
Miracles
,
&c.
for
the
propagation
,
and
confirmation
,
of
the
Gospel
;
and
accordingly
't
is
limited
by
St.
Peter
,
(
Acts
2.16
.
)
.
If
men
will
still
trifle
with
the
Scriptures
,
let
them
allow
also
women
to
be
Preachers
as
well
as
men
;
Because
,
in
the
promise
,
it
is
said
,
that
Daughters
,
as
well
as
Sons
,
shall
Prophesie
;
'T
will
only
(
as
't
is
usual
with
some
men
)
prefer
the
Old
Testament
to
the
New
,
and
set
a
Prophet
,
and
an
Apostle
together
by
the
ears
,
that
we
may
judge
the
advantage
to
which
we
please
,
as
he
gratifies
either
our
humour
,
or
our
interest
.
But
suppose
our
extempore
men
should
flie
from
Scripture
,
to
the
succeeding
Writers
among
the
Christians
;
as
I
know
not
but
they
may
,
when
they
find
any
thing
that
makes
for
them
;
and
tell
us
that
all
this
worship
,
which
we
declaim
against
,
is
justifiable
by
the
practice
of
the
Primitive
Christians
,
who
,
living
near
the
times
of
our
Saviour
,
and
his
Apostles
,
must
needs
understand
their
Doctrine
,
and
their
practice
better
than
we
,
who
live
in
an
Age
so
far
off
;
and
quote
some
passages
from
the
Ancient
Fathers
to
justifie
their
extravagant
devotions
now
.
I
only
reply
,
(
1.
)
We
grant
that
in
the
first
times
of
Miraculous
operations
,
before
the
Christian
Church
was
well
setled
in
the
World
,
the
Spirit
did
as
well
dictate
prayer
to
some
,
for
the
help
of
others
,
as
it
inspired
some
to
deliver
the
Christian
Doctrines
and
faith
,
that
they
might
be
derived
downward
to
posterity
:
But
all
this
ceased
,
afterwards
,
when
the
reasons
of
it
ceased
,
when
the
Canon
of
the
new
Law
was
compleated
,
and
Knowledge
,
and
Parts
,
became
the
fruits
of
liberal
education
,
and
the
Spirts
co-operation
with
human
industry
.
(
2.
)
That
the
Fathers
give
no
countenance
to
this
extempore
,
wild
,
way
of
prayer
;
And
the
later
Patrons
of
this
conceived
method
,
when
they
urge
any
expressions
from
them
,
are
fain
to
squeeze
a
few
particular
passages
hard
,
either
by
a
false
rehearsal
;
Or
else
by
Criticising
,
and
large
interpretations
,
they
draw
their
words
off
from
the
sence
which
the
subject
matter
,
and
coherence
of
the
place
,
does
willingly
afford
them
.
(
3.
)
That
this
way
of
arguing
in
this
affair
is
disclaimed
by
a
late
Nonconformist
writer
,
who
is
eminent
both
in
venting
,
and
darkning
,
too
,
these
extempore
prayers
;
And
almost
as
ancient
as
any
now
living
,
in
defending
them
:
Nay
,
and
he
has
reason
too
,
when
the
contrary
opinion
(
as
he
saies
)
becomes
opposite
to
his
own
experience
.
But
,
to
give
him
his
due
,
he
admits
Scripture
in
this
Controversie
;
And
would
have
men
to
believe
,
that
all
the
commands
for
prayer
in
the
Sacred
writings
,
are
so
many
laws
to
injoin
their
own
extempore
way
and
method
:
Yet
,
though
he
adventures
at
some
promises
,
I
cannot
find
that
he
meddles
with
the
commands
,
so
as
to
appropriate
any
one
to
extempore
prayer
;
Though
he
is
very
good
at
Criticism
and
Inference
.
But
natural
Enthusiasm
,
when
riveted
by
custom
,
skulks
so
within
a
man
,
that
,
though
possess'd
with
it
,
he
does
not
know
it
;
And
't
is
such
another
thing
,
as
what
the
vulgar
call
Arminianism
,
which
a
man
may
sometimes
be
charg'd
with
,
when
he
yet
pleads
not
guilty
.
As
I
have
heard
of
another
great
Writer
,
whose
Aphorisms
,
when
Dr.
Hammond
had
perused
,
presently
replied
;
This
man
is
an
Arminian
,
but
he
does
not
know
it
.
(
4.
)
If
any
will
defend
these
conceived
publick
prayers
from
Antiquity
;
I
wish
they
would
also
put
other
matters
in
Controversie
betwixt
them
and
the
Church
of
England
,
upon
the
same
trial
,
and
permit
the
Government
of
the
Church
of
Christ
,
to
be
also
determined
this
way
.
Yet
(
Lastly
)
these
things
are
here
set
down
,
not
because
we
have
any
cause
of
fear
,
from
what
can
fairly
be
urged
for
extempore
prayer
out
of
any
Ancient
Author
of
undoubted
Credit
,
(
the
quotations
having
frequently
been
answered
.
)
But
more
especially
,
because
they
are
just
now
explain'd
in
the
Second
Part
of
certain
Cases
of
Conscience
resolded
,
concerning
the
lawfulness
of
joining
with
forms
of
Prayer
in
publick
worship
.
The
view
of
which
,
since
the
composure
of
this
small
Discourse
,
has
caused
me
to
omit
some
things
here
.
But
because
there
is
a
place
usually
quoted
out
of
Tertullian
,
(
Apol.
cap.
30.
)
that
I
find
has
been
conveyed
as
low
as
the
Anabaptists
,
and
the
Sectaries
have
gotten
it
by
heart
;
I
shall
present
the
Text
,
with
the
Notes
upon
it
,
which
are
enough
to
satisfie
reasonable
men
,
that
they
plainly
mistake
the
meaning
of
it
.
For
this
Father
shewing
how
the
Christians
prayed
for
the
health
,
and
safety
of
the
Emperors
;
That
they
called
on
the
eternal
,
true
,
and
living
God
;
and
,
looking
up
to
Heaven
with
hands
spread
forth
,
because
innocent
,
and
bare
headed
,
for
that
they
were
not
ashamed
;
Denique
sine
Monitore
,
quia
de
pectore
oramus
pro
omnibus
Imperatoribus
,
vitam
illis
prolixam
,
imperium
seourum
,
&c.
Lastly
,
without
a
Monitor
,
(
or
Promptor
,
said
the
Anabaptist
)
and
,
out
of
the
breast
,
or
by
heart
,
the
Christians
then
prayed
for
all
Emperors
,
that
they
might
have
a
long
life
,
an
happy
Government
,
a
safe
Palace
,
strong
Forces
,
a
faithful
Senate
,
an
honest
people
,
a
quiet
World
,
and
what
things
soever
are
the
desires
of
Mankind
,
and
Caesar
.
And
from
the
expressions
of
sine
Monitore
,
and
de
pectore
,
the
Schismatick
framed
an
Argument
,
as
he
was
able
,
for
extempore
prayer
.
But
in
one
thing
I
cannot
but
be
of
Pamelius's
mind
,
and
of
Rigaltius's
in
another
,
with
reference
to
the
understanding
this
Text.
The
former
inferrs
,
from
the
practice
of
Christians
here
mentioned
,
that
apt
and
decent
Ceremonies
are
to
be
used
in
prayer
,
since
Tertullian
sayes
(
even
when
he
was
making
an
Apology
for
them
)
'
They
lifted
up
their
eyes
,
to
signifie
a
faithful
,
though
humble
,
confidence
in
the
God
,
to
whom
their
prayers
were
addressed
.
They
spread
out
their
hands
to
testifie
their
innocence
;
and
were
bare-headed
,
to
let
the
naked
truth
of
their
Religion
appear
,
and
thereby
profess'd
such
a
vertue
,
and
piety
,
and
truth
too
,
in
their
faith
and
manners
,
that
they
need
not
cover
their
heads
,
(
which
was
a
token
of
shame
)
nor
vail
their
faces
;
no
,
nor
hold
their
Hats
before
them
neither
,
since
they
had
no
cause
to
blush
for
their
Religion
,
nor
to
be
ashamed
of
the
Gospel
of
Christ
.
These
,
it
seems
,
were
,
in
those
dayes
,
Symbolical
Ceremonies
.
But
,
I
have
reason
,
also
,
to
take
some
hints
from
the
latter
Interpreter
of
this
place
in
Tertullian
,
to
prove
,
that
another
thing
is
meant
by
sine
Monitore
,
and
de
pectore
,
than
what
the
Separatists
knavishly
suggest
;
viz.
That
the
Monitor
here
,
denotes
a
particular
Officer
among
the
Heathen
,
called
by
that
title
,
and
was
one
,
who
,
in
their
publick
devotion
,
read
to
the
people
the
prayer
set
down
in
writing
,
that
there
might
neither
be
an
omission
of
words
,
or
any
expressions
uttered
preposterously
.
He
mentions
also
another
Officer
to
attend
to
this
;
and
another
Custos
,
who
called
on
the
people
,
not
to
be
too
loud
.
Now
,
the
second
of
these
,
seems
to
be
a
person
,
who
kept
the
Catalogues
of
the
Roman
Deities
,
to
whom
several
Petitions
and
Services
were
directed
,
and
might
,
for
ought
I
can
find
to
the
contrary
,
have
the
custody
of
the
written
prayers
themselves
.
This
,
some
would
have
to
be
a
kind
of
Nomenclator
,
who
signified
the
Names
of
the
Heathen
Gods
,
and
the
particular
Deities
,
to
whom
,
at
any
time
,
addresses
were
to
be
made
,
suitable
to
particular
occasions
,
and
wants
.
For
these
,
like
the
Canonized
Saints
in
the
Church
of
Rome
,
were
not
equally
to
be
invoked
for
all
things
;
but
one
for
this
,
and
another
for
that
:
Now
,
this
Custos
(
in
Rigaltius's
Note
,
which
he
refers
us
to
Pliny
for
)
hearkned
and
instructed
the
Monitor
when
he
failed
,
and
brought
forth
,
or
delivered
the
Book
,
and
declared
the
Name
of
the
God
to
be
invok'd
;
that
so
they
might
not
absurdly
pray
to
Mars
for
Patience
,
to
Bacchus
for
Wisdom
,
or
Apollo
for
Wine
;
and
the
like
.
Now
,
the
Christians
,
addressing
themselves
only
to
one
God
,
could
not
be
liable
to
such
mistakes
;
and
therefore
need
neither
Custos
,
nor
Monitor
;
because
frequent
use
had
made
their
prayers
familiar
,
so
that
all
had
them
perfectly
by
heart
,
and
therefore
joyned
with
them
with
their
very
souls
;
and
were
not
so
ignorant
in
their
daily
devotions
,
as
if
they
never
heard
their
prayers
before
;
or
were
,
every
day
,
to
change
their
prayers
and
their
God
together
.
But
,
if
the
strength
of
the
Separatists
argument
shall
lay
in
the
reason
why
,
as
Tertullian
sayes
,
they
needed
not
this
Monitor
,
because
they
prayed
de
pectore
,
and
so
needed
not
so
much
as
a
form
to
direct
them
;
this
can
no
more
be
proved
from
this
place
,
than
that
because
they
prayed
sine
Monitore
,
the
Christians
then
had
no
Minister
to
direct
the
people
,
either
by
premeditated
,
or
conceived
,
prayer
.
The
sense
of
the
place
therefore
must
be
this
,
that
the
Christians
needed
not
a
Custos
or
a
Monitor
,
neither
any
to
direct
them
,
to
what
particular
God
they
should
pray
,
since
they
owned
but
one
;
nor
any
to
put
them
in
mind
to
pray
for
the
Emperours
,
because
,
this
they
were
willingly
inclined
to
;
and
did
it
from
,
or
with
,
all
their
hearts
:
And
,
this
is
a
very
probable
account
of
the
place
;
because
,
Tertullian
here
,
making
an
Apology
for
the
Christians
to
Alexander
Severus
,
and
Antoninus
his
Son
,
shewes
,
how
heartily
and
sincerely
they
prayed
for
the
Emperours
,
and
that
their
Religion
could
not
disturb
,
but
advantage
their
Government
,
Because
,
praying
thus
heartily
for
them
,
they
could
not
but
wish
,
and
act
for
,
their
welfare
:
And
this
argument
certainly
holds
among
all
those
who
are
sincere
in
Religion
;
But
there
is
no
fence
against
a
Pharisee
,
or
an
Hypocrite
;
only
we
must
remit
all
such
to
the
judgment
of
that
God
,
to
whom
they
pretend
to
pray
.
I
shall
conclude
this
with
a
small
animadversion
,
or
rather
advice
to
those
who
are
so
pleased
with
extempore
prayer
,
that
they
usually
deliver
themselves
,
in
this
duty
,
without
a
serious
and
orderly
premeditation
.
That
they
would
impartially
consider
,
whether
,
when
their
minds
and
souls
are
so
intent
on
the
invention
of
matter
,
and
words
to
express
it
,
they
can
so
well
reflect
:
on
the
object
of
their
prayer
;
especially
since
our
quickest
and
most
retired
thoughts
cannot
admit
of
divers
objects
at
the
same
moment
!
And
if
not
;
then
whilst
men
are
inventing
matter
,
and
expressions
to
fill
their
prayers
,
it
may
be
worth
inward
reflections
upon
themselves
,
whether
whilst
they
are
busie
to
find
out
their
devotions
they
do
not
,
at
the
same
time
,
lose
their
God
?
And
now
I
have
written
all
that
my
present
thoughts
suggest
;
and
have
endeavoured
to
prove
,
by
the
strongest
arguments
which
my
slender
abilities
are
able
either
to
collect
,
or
invent
,
that
the
worship
of
the
Separatists
(
as
't
is
commonly
managed
)
is
not
suitable
to
the
Being
and
Attributes
of
the
God
whom
they
pretend
to
adore
;
the
dependence
of
Mankind
on
him
;
nor
the
infinite
distance
,
and
disproportion
that
is
betwixt
him
and
themselves
:
Which
may
,
perhaps
,
add
something
to
the
fortification
of
the
members
of
our
own
Church
,
if
it
cannot
cause
some
sad
reflections
in
the
better
natur'd
part
of
those
who
,
being
otherwise
minded
,
have
separated
from
it
:
And
it
may
give
some
rebuke
to
the
bold
confidence
of
such
men
as
are
not
so
hardned
,
that
they
think
there
is
no
need
of
repentance
,
or
that
the
shame
which
attends
it
will
be
worse
to
them
,
than
the
want
of
the
thing
it self
;
and
check
the
rude
presumption
of
those
who
,
to
exalt
themselves
,
assume
too
large
a
familiarity
with
their
Maker
.
And
now
I
shall
trouble
the
Reader
with
very
little
more
;
being
conscious
to
my self
,
how
much
I
have
already
tired
any
that
has
had
patience
to
read
this
Discourse
quite
through
:
Yet
because
extravagant
and
very
lofty
men
pretend
to
inspiration
in
such
matters
as
these
;
as
if
the
holy
Spirit
dictated
matter
and
words
,
to
all
Saints
when
they
thus
pray
extempore
.
If
it
be
true
,
I
acknowledge
my self
to
have
blasphemed
,
in
this
Discourse
;
But
if
it
be
false
,
(
as
I
verily
believe
it
is
)
then
they
themselves
have
blasphemed
the
Holy
Spirit
of
God
.
And
to
make
a
judgement
in
this
case
,
I
shall
only
intreat
treat
the
impartial
Reader
,
who
I
suppose
is
come
thus
far
with
me
to
our
journeys
end
,
(
1.
)
to
consider
if
what
I
have
said
,
be
argumentative
to
convince
him
,
then
the
blasphemy
remains
,
in
the
presumption
of
our
Adversaries
,
on
their
own
side
.
(
2.
)
If
their
prayers
were
thus
inspired
they
would
be
equally
Canonical
with
the
Scriptures
;
For
what
made
the
Scriptures
a
Rule
of
life
,
but
because
they
were
given
by
inspiration
from
God
?
(
2
Tim.
3.16
.
)
.
And
Saint
Peter
informs
us
,
that
holy
men
of
God
spake
in
old
time
,
as
they
were
moved
by
the
Holy
Ghost
,
(
2
Pet.
1.21
.
)
.
And
though
men
have
been
,
at
sundry
times
,
and
in
divers
manners
,
spoken
unto
in
the
Old
,
and
New
,
Testament
;
yet
it
was
God
who
delivered
his
messages
unto
men
,
(
Heb.
1.1
.
)
.
And
because
he
inspired
the
Writers
of
the
Old
Testament
,
and
the
New
,
to
a
delivery
of
what
their
words
and
writings
have
presented
to
the
world
,
therefore
we
receive
them
as
the
Oracles
of
God
,
and
endeavour
to
manage
our
lives
by
them
.
God
Almighty
has
no
where
declared
what
Books
are
Scripture
,
and
what
not
;
But
this
we
learn
by
such
arguments
as
convince
us
that
the
men
that
wrote
them
,
were
inspired
by
the
Holy
Ghost
.
Now
could
these
mens
prayers
,
of
which
we
now
discourse
,
be
proved
to
be
dictated
by
the
Holy
Ghost
,
they
would
be
equally
valid
with
the
Scriptures
:
For
,
as
in
the
proof
of
the
truth
of
the
holy
Scriptures
,
if
the
Historical
part
be
proved
to
be
true
,
the
Doctrines
,
that
are
included
in
the
History
,
will
,
by
the
same
evidence
,
appear
true
also
:
So
if
we
allow
the
confessions
,
petititions
,
and
thanksgivings
,
of
these
persons
to
be
inspired
,
the
propositions
on
which
they
are
founded
,
and
all
the
Doctrines
insinuated
in
them
,
will
be
admitted
as
an
effect
of
the
inspiration
also
;
and
then
what
inspired
Controversies
should
we
have
?
Nay
,
there
would
not
only
be
additions
to
the
Sacred
Canon
,
which
St.
John
is
quoted
by
themselves
to
have
prohibited
;
And
Doctrines
also
,
and
prayers
too
,
that
have
no
foundation
in
that
Sacred
Writ
,
which
has
been
derived
as
a
compleat
rule
for
sundry
Ages
:
But
we
must
receive
such
large
Appendixes
,
that
they
would
not
only
surmount
all
Popish
traditions
,
though
they
should
superadd
those
of
the
Jews
;
But
it
might
be
said
,
in
the
words
of
the
Evangelist
,
(
without
any
,
or
but
a
little
,
Hyperbole
)
That
if
they
were
written
,
the
world
it self
could
not
contain
the
Books
,
because
the
prayers
of
these
are
so
various
and
long
;
And
beside
this
,
it
would
level
the
Prophets
,
our
Saviours
,
and
his
Apostles
prayers
to
the
rude
,
and
indigested
,
and
extravagant
conceptions
which
our
natural
Enthusiasts
utter
in
those
,
which
all
men
call
extempore
,
prayers
.
(
3.
)
If
these
men
had
that
extraordinary
assistance
from
the
Spirit
of
God
,
or
such
an
inspiration
to
which
so
bold
a
pretence
is
made
;
Then
the
Spirit
of
God
must
be
rendered
inconsistent
with
it self
;
Since
it
would
frame
tedious
and
long
prayers
contrary
to
that
plain
fulness
,
and
convenient
brevity
,
which
we
find
in
those
that
are
recorded
in
Sacred
Writ
,
as
delivered
by
the
Prophets
,
or
Apostles
,
or
even
our
Saviour
himself
:
And
then
the
examples
mentioned
in
the
Book
of
God
,
will
seem
to
be
changed
by
extraordinary
motions
from
his
own
Spirit
.
(
Lastly
,
)
Consider
that
,
notwithstanding
all
our
extempore
mens
,
pretensions
,
their
prayers
cannot
be
the
product
of
inspiration
,
dictating
to
the
speaker
,
matter
and
words
;
Because
this
sudden
,
deceiving
,
Knack
,
is
plainly
discoverable
,
by
those
that
know
,
and
can
use
,
it
,
also
,
as
well
as
themselves
,
to
be
the
effect
of
quickness
of
invention
in
one
who
remembers
Scripture
Phrases
;
who
has
a
voluble
and
ready
tongue
;
and
't
is
gained
only
by
frequent
use
,
together
with
little
arts
in
the
composure
:
At
several
times
't
is
done
by
changing
the
places
of
expressions
,
or
altering
the
method
,
so
that
it
cannot
easily
be
observed
by
the
vulgar
;
And
all
is
but
like
the
exercise
of
a
Military
Company
of
men
,
whole
front
,
or
reer
,
ranks
or
files
,
are
quickly
altered
by
one
,
or
few
words
of
Command
.
And
this
great
gift
(
as
't
is
called
by
some
)
advances
or
grows
weak
,
according
to
the
increase
or
decay
of
natural
abilities
,
the
abatement
of
knowledge
,
or
the
sprightlyness
and
activity
of
mens
parts
;
the
strength
of
memory
,
or
the
infirmity
of
it
;
the
volubility
of
speech
,
or
the
hesitations
,
and
stops
in
it
;
and
the
practice
or
disuse
of
this
extempore
way
,
&c.
To
which
we
may
add
boldness
,
and
bashfulness
,
fear
,
and
a
good
assurance
,
and
the
like
.
Hence
a
Right
Reverend
Prelate
,
not
long
since
deceased
,
when
,
before
he
arrived
at
this
honour
,
(
though
he
was
alwaies
a
very
great
man
)
he
was
pleased
to
write
concerning
this
gift
of
prayer
,
was
willing
to
subject
it
to
the
rules
of
Art
;
that
so
the
Holy
Spirit
of
God
in
all
its
infusions
into
good
men
,
might
be
supposed
only
to
spiritualize
their
judgments
,
and
affections
,
that
they
might
be
both
sanctified
and
raised
;
which
may
as
well
be
in
forms
of
devotion
,
as
in
conceived
and
extempore
prayers
.
And
now
I
have
done
with
all
that
I
intend
at
present
to
write
on
this
Subject
:
But
if
any
Reader
shall
find
an
objection
which
is
neither
,
in
this
Discourse
,
obviated
in
the
state
,
nor
already
answered
in
particular
instances
;
I
must
then
refer
him
to
several
Cases
of
Conscience
,
published
by
sundry
Ministers
of
London
,
very
lately
exhibited
to
the
World
;
and
more
yet
that
are
to
come
forth
;
and
when
they
receive
a
full
answer
,
I
may
,
perhaps
,
be
convinced
by
it
:
Although
the
most
that
I
have
yet
seen
,
seem
to
me
to
have
prickles
in
them
,
that
,
for
their
Brethren
(
as
they
call
them
)
to
attempt
a
reply
,
will
render
them
like
things
gnawing
thistles
;
Yet
men
may
adventure
at
what
they
please
,
and
I
'll
assure
them
,
it
shall
be
all
one
to
me
,
whether
Don
Quixot
encounters
a
flock
of
Sheep
,
or
a
Wind-mill
.
The
Conclusion
.
THE
Learned
Vossius
,
treating
of
the
Idolatry
of
the
Gentiles
,
acacquaints
the
World
,
that
,
by
the
mistake
of
the
fundamental
words
in
Religion
,
it
was
,
of
old
,
turned
into
Mythology
,
and
Gentilism
.
The
same
may
we
also
say
of
those
persons
,
whose
pretensions
are
the
highest
,
in
understanding
the
deepest
mysteries
of
Christianity
;
That
they
cover
the
brightest
Sun
in
a
Cloud
,
and
render
the
plainest
things
obscure
,
and
find
Mysteries
in
words
,
that
,
in
themselves
,
are
most
obvious
to
the
minds
of
men
,
easily
representing
their
own
meanings
;
so
that
to
discover
the
foundation
of
Religion
,
needs
no
more
than
the
removal
of
that
rubbish
,
which
,
by
mystical
men
,
is
cast
upon
it
.
Yet
,
by
such
means
,
some
turn
the
Christian
Religion
into
Gibberish
,
and
cause
it
to
speak
in
an
unknown
tongue
;
either
by
their
own
misapprehensions
,
or
an
industrious
veiling
of
those
words
that
were
at
first
designed
to
express
it
:
thus
converting
a
plain
Religion
into
more
Mysteries
,
than
were
to
be
found
at
Ephesus
or
Athens
.
Such
words
as
these
,
are
Prayer
,
Conscience
,
Faith
,
Spirit
,
Gifts
,
Experience
,
Predestination
,
and
the
like
.
But
the
matters
of
our
Religion
,
ought
not
to
be
obscure
,
because
Gods
Service
is
a
rational
worship
,
(
Rom.
12.1
)
.
And
therefore
,
we
find
this
in
Tully
,
Haec
,
si
Deorum
signa
sunt
,
cur
essent
obscurd
?
He
speaking
of
Signs
,
and
Wonders
,
and
Revelations
from
the
Gods
,
If
these
(
sayes
he
)
are
notices
from
the
Gods
,
why
should
they
be
so
obscure
and
dark
?
And
,
in
his
second
Book
of
Divination
,
he
proves
,
that
things
which
are
obscure
,
want
both
Grace
and
Majesty
.
Indeed
,
it
renders
any
,
the
most
holy
System
of
Religion
,
extreamly
subject
to
the
censures
of
men
,
and
liable
to
be
accused
for
cheat
and
imposture
,
when
it
seems
to
have
two
faces
,
may
easily
carry
a
double
name
,
and
is
v●iled
under
equivocal
,
or
obscure
,
Doctrines
;
and
the
phrases
by
which
it
is
exhibited
to
the
world
,
are
misted
,
and
dusky
,
if
they
are
not
quite
dark
:
as
if
the
preservers
of
the
Mysteries
of
Religion
,
like
the
Keepers
of
the
Liberties
of
the
Commonwealth
of
England
,
intended
to
keep
them
all
unto
themselves
.
Thus
Theodoret
(
Hist.
lib.
2.
)
reports
of
Leontius
stained
with
the
Arrian
Blasphemy
,
That
he
endeavoured
with
subtilty
to
hide
his
opinion
under
a
dubious
and
equivocal
language
,
altering
the
sense
of
Gloria
Patri
,
by
changing
and
interposing
some
little
Prepositions
,
and
Conjunctions
,
and
by
rehearsing
a
part
softly
to
himself
,
(
or
,
what
is
more
probable
,
totally
omitting
it
)
and
another
part
with
an
audible
voice
,
that
so
he
might
(
although
it
was
discovered
)
avoid
accusation
among
the
Orthodox
:
And
,
though
he
lost
his
faith
,
yet
,
it
seems
,
he
was
not
willing
to
lose
the
Bishoprick
of
Antioch
,
I
wish
our
Sectaries
were
free
from
such
left-handed
designs
;
(
though
I
believe
,
there
is
no
danger
of
their
advancing
to
Bishopricks
,
unless
we
should
conclude
those
to
be
distracted
,
whom
yet
we
suppose
to
be
very
wise
)
.
And
then
their
simplicity
might
,
a
little
,
stand
in
the
room
of
the
Ideot
;
and
either
excuse
them
for
mangling
and
spoiling
Religious
worship
,
by
making
Mysteries
where
they
cannot
find
them
;
or
for
inventing
folly
,
in
which
there
is
no
Mystery
at
all
;
or
,
at
least
,
excuse
them
if
they
refused
to
say
Amen
to
all
the
Mysteries
produced
by
others
.
We
are
all
,
I
confess
,
of
the
family
of
God
:
But
,
yet
,
God
does
not
pray
with
us
,
though
he
is
the
Master
of
this
great
family
;
and
it
would
be
absurd
,
for
him
to
pray
unto
himself
.
But
it
may
be
,
that
there
is
a
Mystery
in
this
too
.
However
,
strange
words
,
and
uncouth
phrases
,
strike
terror
and
amazement
into
the
minds
of
Proselytes
,
that
they
may
,
by
this
method
,
be
softned
and
prepared
the
more
easily
to
receive
the
impressions
of
those
principles
,
which
,
otherwise
,
upon
retirement
and
consideration
,
their
free
reason
would
never
embrace
.
And
truly
,
this
is
an
honest
plea
;
because
,
't
is
open
,
and
without
reserve
:
Though
I
am
afraid
,
there
is
a
little
knavery
in
it
;
because
,
I
find
Eusebius
informing
us
(
Hist.
lib.
4.
)
that
some
of
the
Disciples
of
Marcus
the
Magician
uttered
many
Hebrew
names
,
that
they
might
affect
those
that
were
newly
entred
into
their
study
and
discipline
,
with
the
greater
admiration
and
amazement
.
In
a
word
,
our
most
exalted
and
obstinate
Separatists
are
much
of
the
temper
,
and
design
too
,
of
those
,
whom
S.
Austin
blames
in
the
beginning
of
his
first
Book
of
the
Trinity
,
who
endeavoured
to
transcend
all
that
was
created
;
but
being
kept
down
with
the
burden
of
mortality
,
when
they
would
seem
to
know
what
they
were
ignorant
of
,
and
could
not
understand
what
they
would
,
by
their
bold
and
resolute
affirmations
of
their
own
opinions
,
they
bar'd
themselves
from
the
means
of
knowledge
,
chusing
rather
,
not
to
correct
:
their
own
perverse
opinion
,
than
to
change
that
which
they
had
assumed
,
and
were
resolved
to
defend
.
What
should
I
trouble
any
Reader
with
what
they
prop
and
support
what
our
Schismaticks
call
their
Churches
?
For
,
since
they
cannot
derive
their
own
succession
,
they
boldly
deny
any
to
be
necessary
.
And
yet
Tertullian
(
de
Praescript
.
Haeret.
cap.
32.
)
sent
this
challenge
to
the
Hereticks
then
,
Edant
ergo
origines
Ecclesiarum
suarum
,
&c.
Let
them
put
forth
the
origine
of
their
Churches
,
let
them
turn
over
the
Catalogues
of
their
Bishops
,
that
so
descending
,
by
successions
,
from
the
beginning
,
they
may
find
,
that
their
first
Bishop
has
had
one
of
the
Apostles
,
or
Apostolical
men
,
who
hath
conversed
with
,
and
accompanied
,
the
Apostles
,
his
Author
,
and
Antecessor
:
For
by
these
means
,
and
in
this
method
,
do
the
Apostolick
Churches
deduce
and
declare
their
Original
.
I
might
,
to
enlarge
my
Discourse
,
also
instance
in
many
of
the
received
Doctrines
of
the
Separatists
,
that
are
as
currant
,
as
they
are
common
,
among
them
;
which
yet
,
under
the
fair
pretence
of
endearing
words
,
and
Scripture
proofs
,
wound
the
Deity
in
his
glorious
Attributes
,
disturb
that
blessed
harmony
and
peace
,
and
the
Politick
Government
of
mankind
,
which
the
profession
and
practice
of
the
Christian
Religion
does
very
much
help
,
and
conduce
to
,
and
therefore
is
it
by
the
most
Wise
God
recommended
,
and
established
in
the
World
.
But
I
shall
forbear
these
things
,
at
present
,
and
conclude
all
,
with
the
testimony
that
S.
Cyprian
bears
(
to
borrow
an
expression
from
the
spawn
of
these
men
)
against
all
prayers
that
are
rude
and
indigested
,
more
full
of
words
,
than
of
sense
,
and
more
abounding
with
long
Periods
,
than
matter
that
may
promote
hearty
devotion
:
For
the
Father
(
in
the
beginning
of
his
Tract
of
the
Lords
Prayer
,
does
abundantly
condemn
such
things
as
these
,
by
giving
a
quite
contrary
account
of
the
practice
of
the
Christians
in
this
particular
.
Because
,
after
he
has
given
this
advertisement
,
That
God
is
a
God
at
hand
,
as
well
as
a
God
afar
off
;
and
that
,
where-ever
a
man
hides
himself
he
certainly
discerns
him
,
because
he
fills
Heaven
and
Earth
,
and
sees
both
the
good
and
the
bad
:
This
holy
Father
acquaints
men
,
that
when
the
Christians
were
congregated
to
celebrate
the
Divine
Offices
with
the
Priest
of
God
,
they
ought
to
be
mindful
,
both
of
Modesty
and
Discipline
;
Non
passim
ventilare
preces
nostras
inconditis
vocibus
,
&c.
Not
to
brethe
out
our
prayers
in
insipid
words
,
nor
throw
out
our
petition
,
which
is
modestly
to
be
commended
,
unto
God
,
with
a
tumultuous
speech
;
because
God
is
not
the
hearer
of
the
voice
,
but
the
heart
:
nor
is
he
to
be
put
in
mind
of
any
thing
by
clamours
and
outcries
,
who
sees
and
understands
the
thoughts
of
men
.
And
now
I
have
finished
this
Discourse
of
Prayer
,
which
,
I
both
wrote
for
,
and
preached
to
,
the
people
,
to
whom
,
I
have
,
as
I
ought
,
fairly
dedicated
it
.
And
if
others
,
only
to
exercise
their
censuring
talent
,
shall
find
fault
with
it
,
let
them
,
in
charity
honestly
mend
it
;
or
else
they
may
,
as
assuredly
they
will
,
Turn
the
Buckles
of
their
Girdles
behind
them
.
FINIS
.