The
First
Part
Treating
of
Spirituall
Illumination
.
SECT
1.
Previous
advice
concerning
the
Necessity
,
Reasonablenesse
and
Vsefulnesse
of
being
truly
Religious
.
1.
THERE
being
three
principall
Stages
(
as
I
may
so
speak
)
which
every
true
Christian
is
to
passe
over
in
his
travail
towards
that
Sabbath
of
Blessednesse
hoped
for
hereafter
,
and
aspired
to
,
it
may
seem
both
very
methodicall
and
profitable
to
that
great
end
,
to
prepare
the
way
thither
by
cleering
up
the
defaced
Characters
written
by
Gods
own
finger
on
the
tables
of
Mans
heart
concerning
the
sense
of
God
and
Religion
towards
him
,
in
generall
:
that
such
a
fundamentall
perswasion
being
well
received
,
the
edification
in
our
most
holy
faith
may
be
more
firme
,
absolute
,
and
better
advanced
.
2.
For
what
may
we
call
Religion
(
speaking
here
more
practically
than
artificially
)
but
a
thorow
conviction
of
a
Supream
Being
and
Power
,
able
to
save
and
destroy
everlastingly
;
inferring
a
strong
and
just
obligation
,
upon
all
creatures
,
especially
Man
,
to
pay
the
debt
of
veneration
and
obedience
to
that
God
from
whom
he
received
his
present
being
,
and
to
whom
he
owes
his
subsistence
,
and
upon
whom
depends
his
future
state
of
happinesse
or
misery
.
3.
But
may
it
not
here
allso
be
said
,
Who
hath
believed
our
report
,
and
to
whom
hath
the
Arme
of
the
Lord
been
revealed
?
too
many
obstinately
refusing
any
better
guidance
or
conduct
of
their
Lives
,
but
such
as
may
favour
their
degenerous
and
dangerous
humour
of
gratifying
their
sensuall
appetites
,
hurrying
them
to
a
liberty
inconsistent
with
that
whereby
we
are
made
free
to
God
by
Christ
Jesus
.
For
his
service
being
perfect
freedome
'
,
when
we
are
dedicated
to
him
in
Baptisme
,
we
renounce
the
servitude
,
and
turpitude
of
the
world
;
and
enter
our selves
Apprentices
to
learne
and
doe
the
will
of
God
,
by
Religion
,
the
Art
of
all
Arts
:
God
at
the
same
time
Indenting
and
Covenanting
with
Believers
so
faithfully
serving
him
,
when
their
times
come
out
by
death
,
in
this
world
,
to
give
them
a
more
noble
and
desireable
freedome
,
by
making
them
Citizens
in
Hierusalem
which
is
above
,
the
Mother
of
us
all
;
than
which
the
heart
of
man
can
desire
no
greater
or
better
event
of
all
his
labours
and
services
in
the
world
,
nor
so
good
,
nor
great
remuneration
.
4.
Who
would
not
then
sometimes
retire
into
the
chamber
of
his
heart
,
and
seriously
consider
these
things
?
And
who
considering
these
things
,
would
not
apply
himselfe
to
this
so
necessary
,
so
divine
and
beneficiall
a
work
?
shall
we
see
so
many
Artists
of
this
world
strive
to
excell
one
another
,
not
only
for
lucre
sake
,
but
esteem
of
men
,
in
their
severall
professions
and
trades
,
and
shall
we
be
cold
,
indifferent
,
and
carelesse
in
this
of
Religion
,
the
glory
of
all
?
How
many
have
become
poor
,
infamous
,
miserable
,
and
perished
finally
merely
for
want
of
Religion
better
informing
and
governing
them
?
And
how
many
on
the
other
side
,
hath
Religion
celebrated
and
immortalized
,
above
all
other
arts
,
sciences
,
or
heroick
Feats
in
the
world
?
How
many
pittifull
persons
in
the
eye
of
the
world
for
birth
,
parts
,
education
,
possessions
and
the
like
,
admired
by
the
world
,
have
outshin'd
men
even
in
this
world
,
in
true
honour
;
whom
yet
the
world
has
accounted
most
renowned
and
happy
,
and
after
this
life
have
perpetuated
their
names
longer
,
and
propagated
them
farther
than
the
wisest
of
the
worlds
Philosophers
,
and
the
noblest
Princes
and
Potentates
thereof
?
And
yet
how
few
are
there
who
contend
so
zealously
for
this
,
as
the
other
?
5.
For
what
are
all
arts
or
sciences
,
or
powers
,
or
pleasures
,
or
profits
unsanctified
,
or
unseasoned
by
Religion
,
but
so
many
instruments
of
wickednesses
,
cousenages
,
and
villanies
?
And
what
are
all
humane
Societies
and
Polities
but
so
many
shops
of
injustice
,
deceits
,
and
uncontroulable
rapine
and
spoil
without
Religion
influencing
the
conscience
and
regulating
the
Actions
of
Men
?
For
without
this
,
no
such
Lawes
can
be
enacted
which
may
secure
either
the
persons
of
men
from
violence
,
or
their
properties
from
injuries
.
And
the
advantage
that
some
irreligious
persons
make
to
themselves
by
contemning
Religious
Rules
,
tends
directly
to
the
ruine
of
the
Common
body
,
or
innumerable
particular
persons
.
For
one
man
having
no
sense
or
conscience
of
God
and
the
fear
due
to
him
,
corrupts
wines
and
other
drinks
,
with
some
benefit
to
himselfe
,
and
great
prejudice
to
the
bodies
of
many
more
:
others
falsyfie
stuffes
,
silks
and
cloaths
,
and
deceive
the
wearer
:
others
counterfeit
lawfull
money
,
contrary
to
the
Standard
;
and
bring
dammage
to
their
neighbours
,
and
often
losse
of
life
and
goods
to
themselves
.
Others
defraud
in
weights
and
measures
;
others
emboldened
by
gainfull
successe
in
unjust
practices
,
cast
off
wholly
the
very
vizor
of
Conscience
and
Religion
,
and
with
open
face
rob
and
spoile
their
neighbour
,
and
in
conclusion
bring
confusion
to
themselves
.
6.
These
are
indeed
lamentable
consequences
of
an
irreligious
mind
;
but
how
much
more
to
be
lamented
and
avoided
are
the
corruptions
and
wasts
made
upon
the
Inward
man
,
by
the
want
of
Religion
?
How
hereupon
doe
as
well
monstrous
as
pernicious
dogmes
invade
the
understanding
,
and
mislead
it
into
many
idle
,
foolish
,
false
,
and
absurd
paradoxes
?
And
these
prevailing
,
how
are
the
affections
set
at
liberty
to
run
into
all
manner
of
sensualities
,
and
sophisticate
the
powers
of
the
Soule
;
more
criminall
in
the
account
of
God
,
than
corrupting
the
Kings
coin
,
or
defacing
maliciously
his
Image
can
be
with
men
:
more
prejudicial
to
man
himselfe
than
outward
blindnesse
of
the
eyes
,
mutilation
of
members
,
or
lamenesse
of
limbs
:
as
our
Saviour
teaches
,
when
he
tells
us
,
it
is
better
to
goe
to
heaven
without
a
right
eye
or
right
hand
,
than
having
such
iutegrity
of
bodily
parts
to
be
cast
into
hell
,
for
want
of
true
Religion
.
But
because
such
as
want
Religion
are
least
of
all
sensible
of
such
remote
and
inevident
evills
preached
against
wanters
of
Religion
,
it
may
not
be
inconvenient
to
bring
down
the
Appeal
against
them
to
their
senses
and
outward
observations
,
which
may
inform
us
what
havock
irreligion
makes
upon
mens
persons
and
outward
conditions
,
bringing
their
wits
into
suspicion
of
weakness
;
who
to
appear
somebody
in
dogmatizing
,
are
constrained
to
take
up
the
opposing
the
received
principles
of
Religion
:
an
extraordinary
subject
drawing
mens
ears
to
listen
after
such
a
vain
Philosopher
;
whom
otherwayes
no
man
would
regard
talking
and
walking
according
to
the
known
Rules
of
sobriety
,
and
piety
,
through
the
defects
of
reason
,
ayming
at
no
greater
glory
,
than
those
obscure
and
pittifull
fellowes
of
little
or
no
place
or
power
considerable
,
who
to
acquire
somewhat
of
a
name
,
provoke
and
set
upon
invincible
Champions
,
or
choose
to
perish
by
a
Royal
hand
.
7.
And
must
not
the
portion
of
reason
be
very
weak
and
low
in
him
,
who
undertakes
the
oppugning
that
which
so
many
before
him
have
attempted
without
any
other
event
than
their
own
infamy
and
stupidity
after
a
wilfull
opposing
the
once
approved
truth
?
For
so
impregnable
is
the
Rock
of
Religion
,
that
it
could
never
be
master'd
considerably
by
any
assaults
;
nor
so
far
sunck
or
lost
to
the
view
and
approbation
of
men
,
by
the
leaden
weights
of
mens
ratiocinations
,
but
it
buoy'd
it self
up
above
all
such
enemies
,
and
triumphed
over
them
,
while
the
names
and
memory
of
its
adversaries
rotted
,
and
their
own
deeds
contrary
to
Religion
oppress'd
them
in
their
vices
,
and
confounded
them
.
So
that
delighting
not
to
know
God
,
but
holding
the
truth
in
unrighteousnesse
,
stupendous
infatuations
have
seized
upon
many
of
their
mindes
and
disturbed
their
affections
,
that
not
only
contrary
to
that
they
call
Religion
,
but
to
that
we
and
they
both
call
Nature
,
they
have
corrupted
and
abused
themselves
,
so
that
such
things
as
they
would
not
understand
,
in
processe
of
time
they
cannot
;
and
those
actions
which
seemed
unreasonable
and
brutish
once
to
themselves
,
become
their
supreme
perfections
,
in
which
they
glory
,
and
perhaps
perish
.
8.
These
mischiefs
then
foreseen
;
and
the
contrary
benefits
of
Religion
discerned
and
believed
,
put
me
upon
the
designe
of
S.
Paul
,
desiring
men
to
suffer
a
word
of
Exhortation
;
that
they
would
be
reconciled
to
Reason
,
sometimes
magnified
by
them
in
word
,
but
not
so
often
allowed
of
in
practice
;
to
God
,
and
to
Religion
,
and
to
Christ
Jesus
bringing
salvation
unto
all
men
;
whereby
they
can
only
be
happy
.
And
that
they
would
not
here
expect
demonstrations
to
compell
them
to
come
into
the
Faith
,
nor
eloquence
to
perswade
them
,
(
not
pretended
to
here
)
but
the
simplicitie
of
the
truth
,
and
the
power
of
Godlinesse
,
and
the
tranquillity
of
minde
and
conscience
,
no
otherwayes
to
be
attained
;
and
the
unspeakable
happinesse
believed
and
expected
hereafter
,
may
suffice
to
awaken
divers
to
enquire
seriously
,
whether
these
things
be
so
;
as
good
Bereans
;
which
will
easily
appear
to
every
unprejudiced
minde
,
under
this
great
advantage
above
worldly
doctrines
,
that
none
of
these
have
so
much
as
dar'd
to
promise
so
great
future
blessings
in
a
world
to
come
;
nor
have
any
made
good
such
fair
promises
of
present
happinesse
in
this
world
;
which
notwithstanding
so
many
have
been
charmed
with
and
unhappily
trusted
to
,
and
been
deluded
by
.
9.
But
yet
I
would
not
be
here
so
understood
,
as
if
I
intended
to
insist
upon
the
Principles
of
Christian
Religion
;
but
supposing
that
to
be
the
truest
,
and
most
perfect
;
and
also
the
Scriptures
to
be
the
word
of
Life
,
and
of
God
,
and
Rule
of
Faith
and
holy
worship
,
and
Christ
the
true
Messias
that
was
to
come
into
the
world
,
and
that
there
shall
be
a
resurrection
of
the
just
and
unjust
,
yet
I
held
it
requisite
speaking
of
Illumination
,
to
instance
in
the
principal
heads
of
Christian
Knowledge
and
Faith
whereby
Religion
doth
furnish
the
minds
of
believers
,
which
either
not
at
all
are
to
be
found
in
other
books
,
or
so
uncertainly
and
obscurely
as
the
full
assurance
of
them
must
only
be
owing
to
such
divine
Revelations
;
Before
we
speak
of
which
particularly
,
we
shall
,
in
the
next
place
,
give
some
account
of
the
three
main
branches
of
our
present
Methode
.
SECT.
II.
A
brief
description
of
the
Illuminative
,
Purgative
,
and
Vnitive
way
in
Religion
.
1.
THE
seeds
of
Religion
being
sown
in
the
heart
by
God
himselfe
,
and
some
smaller
and
dimmer
strictures
cast
into
man
by
the
same
hand
directing
man
to
God
,
it
is
the
duty
of
every
one
to
improve
the
same
by
orderly
progressions
to
the
measure
of
the
stature
of
Christ
;
as
the
Apostle
speaks
Ephes.
4.
To
this
end
Antiquity
(
not
without
competent
grounds
in
Holy
Scripture
)
hath
pitched
upon
three
more
considerable
states
of
a
Christian
,
and
ascents
of
the
Soul
towards
God
by
Religion
,
though
not
absolute
,
yet
necessary
to
Salvation
.
For
Saint
Johns
words
,
1
Epist.
12
,
13
,
14.
seem
to
tend
to
this
,
distinguishing
little
Children
,
Young
Men
and
Old
Men
:
or
Beginners
,
Proficients
,
and
Perfect
,
not
so
absolute
as
God
may
not
finde
fault
with
,
yet
so
as
before
man
they
may
be
irreprehensible
,
and
allowable
by
God
,
according
to
the
scantlings
and
infirmities
of
Flesh
and
Blood.
And
agreeable
to
this
,
Cassian
in
his
Collations
,
with
some
others
,
have
observed
that
Solomon
wrote
three
Books
:
One
for
instruction
and
illumination
in
wisdome
,
which
we
commonly
call
the
Book
of
Proverbs
,
initiating
young
beginners
in
the
knowledge
and
fear
of
God
,
which
is
there
called
the
beginning
of
Wisdome
,
and
good
understanding
;
laying
the
foundation
to
eternal
Life
.
The
other
Book
of
Solomon
called
Ecclesiastes
,
represents
to
the
eye
and
understanding
the
vanities
of
the
world
,
and
the
pollutions
of
earthly
joyes
,
with
a
tacite
disswasion
from
the
use
of
them
,
to
the
dishonour
of
God
:
which
performed
introduceth
a
man
to
the
third
and
last
degree
of
perfection
in
this
world
,
contemplation
of
God
and
divine
matters
,
whereby
such
a
sensation
of
the
divine
goodness
is
so
far
wrought
in
the
Soule
,
that
it
becometh
united
more
entirely
with
God
;
which
we
call
the
Vnitive
way
:
and
seems
to
be
figured
out
to
us
by
that
Song
of
Songs
,
called
commonly
Solomons
.
And
this
threefold
Cord
binding
the
Soule
to
God
,
seemeth
to
have
some
little
insinuation
made
to
us
from
the
wisdome
of
the
world
,
the
Ancient
Pythagoreans
teaching
three
manner
of
wayes
of
attaining
happinesse
,
Labour
and
Action
about
Vertue
:
Meditation
conducting
to
Knowledge
of
God
,
and
Love
of
God
,
which
is
the
true
conjunction
of
the
Soule
with
God.
2.
Such
concurrence
then
there
being
of
divine
and
humane
wisdome
to
justifie
such
a
partition
of
Religion
,
no
wonder
that
the
reputed
Dionysius
the
Areopagite
took
hold
of
such
an
occasion
given
to
him
to
commend
this
tripartite
doctrine
of
the
Illuminative
,
Purgative
,
and
Unitive
way
of
serving
God
;
in
which
many
have
imitated
him
,
and
much
;
and
perhaps
too
far
advanced
it
.
From
whom
I
take
the
libertie
so
far
to
varie
as
to
make
Illumination
the
foundation
and
first
step
to
all
regular
ascent
to
Godward
,
as
proceeding
from
that
faith
which
is
the
foundation
of
all
Christian
graces
.
For
by
it
,
we
come
to
have
the
eyes
of
our
understanding
opened
,
and
judge
our selves
,
and
purge
our selves
,
and
fit
our selves
for
an
higher
and
neerer
conjunction
with
God
,
as
will
appear
more
fully
hereafter
.
SECT.
III.
Of
the
necessitie
and
use
of
Illumination
:
and
of
Faith
with
its
subordinate
graces
,
properly
conducing
thereunto
.
1.
FAmous
is
the
distinction
of
St.
Paul
of
Theologicall
Vertues
into
Faith
,
Hope
,
and
Charitie
,
as
of
them
upon
which
all
other
Christian
duties
and
vertues
are
founded
and
move
towards
that
perfection
competible
to
believers
in
this
life
.
Faith
illuminating
,
Hope
purging
,
and
Charitie
or
love
of
God
uniting
us
unto
God.
For
the
naturall
man
is
blinde
and
cannot
see
afar
off
,
as
St.
Peter
teaches
us
.
And
naturally
we
all
lye
polluted
in
our
blood
,
and
so
naturally
are
aliens
from
God
and
unreconcileable
by
any
other
name
or
meanes
but
that
of
Christ
Jesus
,
in
whome
to
believe
,
is
to
know
God
and
our selves
.
For
as
the
Wise
man
saith
,
Proverbs
19.
2.
That
the
soule
should
be
without
knowledge
,
is
not
good
.
Faith
with
Christians
begetteth
knowledge
properly
divine
in
Christians
,
being
the
light
and
eye
both
of
the
soule
regenerate
.
So
that
,
as
it
is
not
possible
for
the
blinde
man
to
work
any
curious
work
without
the
use
of
his
eyes
,
but
every
act
tending
that
way
,
must
be
a
fault
and
errour
(
For
how
can
it
be
expected
that
any
man
should
sew
well
that
cannot
thread
his
needle
)
so
they
on
whom
the
light
of
the
Gospell
shineth
not
,
who
are
not
enlightened
.
The
first
thing
that
God
produced
in
creating
the
world
was
light
;
not
that
he
absolutely
needed
it
,
but
that
the
creatures
did
;
and
to
intimate
unto
us
the
order
of
true
Regeneration
;
that
it
must
begin
with
Illumination
.
And
therefore
God
who
more
immediately
of
old
revealed
himselfe
to
his
chosen
servants
,
did
,
in
following
ages
set
up
and
fix
a
light
in
his
Church
,
the
written
word
of
God
,
which
received
by
faith
should
become
a
constant
Guide
to
our
Feet
and
Lanthorne
to
our
Pathes
,
passing
through
this
dark
Vale
towards
the
Mount
and
true
City
of
God.
2.
For
without
this
the
Philosophers
of
this
world
professing
themselves
(
as
St.
Paul
speaks
Rom
,
1.
22.
)
wise
,
became
fools
:
erring
in
the
very
first
step
and
prime
principle
of
divine
knowledge
;
which
teaches
the
only
true
God
:
they
for
their
part
,
in
groping
after
God
,
changing
the
glorie
of
the
incorcorruptible
God
into
an
Image
made
like
unto
corruptible
man
:
as
St.
Paul
allso
observeth
,
v.
23.
which
is
much
the
same
as
to
turne
the
image
or
very
substance
of
man
into
God.
But
when
it
pleased
God
that
the
Day-star
should
arise
in
our
hearts
,
as
St.
Peter
speaks
,
which
is
Christ
revealed
to
the
world
and
minds
of
men
:
and
when
as
St.
Paul
speaks
2
Corinth.
4.
6.
God
who
commanded
the
light
to
shine
out
of
darknesse
,
shined
in
our
hearts
,
to
give
us
the
light
of
the
knowledge
of
God
in
the
face
of
Jesus
Christ
,
then
did
the
shadowes
of
darknesse
and
ignorance
flee
away
.
Holy
David
having
foretold
of
this
,
when
he
said
,
Psalm
36.
In
thy
light
shall
we
see
light
.
So
that
as
Christ
saith
of
himselfe
,
He
that
gathereth
not
with
me
scattereth
:
in
like
manner
may
it
truly
be
said
,
Whoso
enlighteneth
not
with
,
by
,
and
from
him
darkeneth
:
as
it
happened
to
those
subtile
and
wise
disputants
,
Jobs
Friends
,
Job
38.
who
darkened
counsell
by
words
without
knowledge
.
3.
And
too
near
do
they
approach
to
the
like
errour
,
who
darkening
of
late
the
doctrine
of
Faith
and
the
use
of
it
,
imagine
the
strong
perswasion
they
have
of
the
goodnesse
of
God
and
Grace
of
Christ
sufficient
to
the
great
end
of
light
and
salvation
;
and
that
the
Instrument
whereby
they
should
work
,
is
the
work
it self
,
to
be
performed
by
them
,
and
such
in
which
a
man
might
acquiesce
;
as
having
fulfill'd
the
whole
Will
of
God
;
and
thereupon
entertain
such
a
perswasion
of
himselfe
,
that
infallibly
he
shall
be
saved
,
while
he
remains
very
deficient
in
the
common
and
known
duties
of
a
true
Christian
:
mistaking
the
true
notion
and
office
of
Faith
,
which
is
not
so
much
to
teach
us
what
we
are
our selves
,
but
what
God
is
,
and
what
is
his
Will
,
and
what
our
dutie
is
to
him
,
and
the
effects
of
obedience
,
and
holy
life
prescribed
by
him
:
So
that
justifying
and
saving
faith
,
is
Godliness
in
the
power
of
it
,
and
Godlinesse
in
the
power
,
of
which
St.
Paul
speakes
,
is
a
Confluence
of
all
Christian
Graces
and
Vertues
,
the
principall
of
which
are
reckoned
up
by
St.
Peter
,
where
he
counselleth
,
2
Epist.
1
,
5
,
6.
to
Adde
to
faith
,
vertue
;
and
to
vertue
,
knowledge
;
and
to
knowledge
,
temperance
;
and
to
temperance
,
patience
;
and
to
patience
,
godlinesse
;
and
to
godlinesse
,
brotherly
kindenesse
;
and
to
brotherly
kindnesse
,
Charitie
:
And
having
profited
so
far
as
to
be
possessed
of
such
Graces
,
to
strive
,
as
the
same
Apostle
hath
it
,
to
abound
in
the
same
;
which
having
competently
attained
unto
,
gives
the
best
assurance
of
the
good
purpose
of
our
heavenly
Father
,
to
give
us
the
Kingdome
promised
to
them
that
believe
.
4.
But
the
presumptuous
and
preposterous
faith
whereby
men
are
prone
to
phansie
themselves
into
the
highest
favour
of
God
,
before
they
have
passed
through
the
discipline
of
Faith
,
which
is
laboursome
and
uneasie
to
Flesh
,
is
that
which
leadeth
men
into
blindnesse
of
minde
,
and
perhaps
perdition
,
in
the
midst
of
strong
perswasions
of
the
contrary
,
our
Saviour
Christ
teaching
us
so
much
,
where
he
saith
,
Luke
17.
7.
Which
of
you
having
a
servant
plowing
or
feeding
cattle
will
say
unto
him
by
and
by
,
when
he
is
come
from
the
field
,
Goe
and
sit
down
to
meat
,
And
will
not
rather
say
unto
him
,
Make
ready
wherewith
I
may
suppe
,
and
gird
thy selfe
and
serve
me
,
and
afterward
thou
shalt
eat
and
drink
.
Which
teaches
us
,
that
it
sufficeth
not
presently
to
take
up
our
rest
of
assurance
of
our
salvation
by
faith
speciall
,
so
soon
as
we
are
called
home
to
God
from
the
wide
and
wild
conversation
in
the
field
of
this
world
,
but
must
yet
farther
attend
the
service
God
hath
for
us
to
doe
,
and
then
to
expect
his
farther
favour
of
an
eternall
rest
.
5.
And
because
,
amongst
various
acceptations
in
holy
Scripture
of
the
word
Faith
,
it
is
sometimes
used
for
the
Grace
of
faith
,
and
sometimes
for
the
works
and
fruits
of
faith
,
every
prudent
and
pious
Christian
must
be
very
carefull
that
he
puts
not
such
a
fallacie
upon
himselfe
as
to
inferre
to
himselfe
the
whole
vertue
of
faith
taken
in
its
full
latitude
,
upon
some
particular
branch
thereof
found
in
him
:
crouding
all
duties
of
pietie
into
one
,
and
that
rather
a
preparation
unto
true
,
religious
life
,
than
the
principall
part
of
it
,
such
as
knowing
and
believing
,
and
the
meanes
thereunto
tending
,
reading
and
hearing
of
Gods
holy
word
.
For
being
well
initiated
in
those
necessarie
principles
and
helps
of
devotion
,
there
so
to
stop
,
or
in
them
to
improve
,
that
acts
of
faith
,
hope
,
and
charitie
should
be
neglected
,
overthrowes
the
whole
design
of
faith
it selfe
:
whereof
no
small
part
is
to
confesse
our
sins
,
to
repent
heartily
and
thorowly
,
to
attend
to
good
works
,
and
acts
of
mercie
,
to
bring
forth
fruits
worthy
of
repentance
:
and
not
to
think
to
commute
with
God
;
that
when
he
requires
private
or
publique
worship
,
we
should
think
it
as
well
and
perhaps
better
,
to
read
certain
Chapters
in
the
Bible
,
or
to
be
present
and
heare
a
Sermon
:
and
when
God
calls
to
performe
good
deeds
of
Charitie
in
visiting
the
sick
,
and
being
at
charges
for
the
relief
of
the
poor
,
to
exceed
in
reading
and
praying
,
supposing
such
cheaper
parts
of
splendid
profession
,
will
answer
all
obligations
to
God
and
our
necessitous
neighbour
.
Whereas
it
is
one
principall
point
of
true
Christian
Illumination
by
faith
,
to
understand
what
it
teacheth
us
by
the
Apostle
,
saying
,
Coloss.
4.
12.
Stand
perfect
and
compleat
in
all
the
will
of
God
;
to
the
effecting
whereof
Faith
is
ordained
and
given
us
by
God
,
as
a
tool
and
Engine
,
not
as
the
work
it selfe
.
6.
And
therefore
the
ancient
and
more
experienced
Father
we
read
of
,
handsomely
and
truely
reproved
the
mistakes
of
three
well
inclined
novices
in
the
sounder
part
of
Piety
,
when
the
First
declaring
the
course
of
his
Life
,
said
with
expectation
of
applause
,
I
have
got
the
Old
and
New
Testament
by
heart
.
Then
,
said
the
Old
man
,
thou
hast
poured
out
many
words
into
the
air
:
intending
he
should
understand
,
that
all
that
was
to
very
small
purpose
without
proportionable
acts
of
holinesse
.
And
the
Second
said
,
I
have
wrote
over
all
the
Old
and
New
Testament
with
mine
own
hand
.
Then
(
said
the
ancient
Father
,
)
thou
hast
filled
thy
windowes
with
store
of
paper
.
And
the
third
glorying
that
the
grasse
grew
on
his
hearth
;
implying
how
much
cold
and
hunger
he
had
suffered
;
was
answered
by
the
same
person
,
Then
hast
thou
driven
away
hospitality
;
intimating
,
that
no
man
abounding
in
some
good
duties
must
perswade
himselfe
that
he
shall
thereby
make
compensation
for
such
defects
in
other
graces
willfully
neglected
:
being
better
informed
from
St.
Paul
that
knowledge
,
and
the
Scriptures
themselves
were
entrusted
with
us
by
God
that
the
man
of
God
may
be
perfect
,
and
thorowly
furnished
unto
all
Good
workes
,
2
Tim.
3.
17.
And
as
Davids
practice
was
,
to
have
an
eye
to
all
Gods
commands
,
without
exception
,
or
limitation
,
Psal.
119.
6.
7.
Against
this
if
it
chances
to
be
objected
,
(
what
vulgarly
is
said
)
that
there
is
no
perfection
in
this
world
:
we
may
answer
without
great
difficulty
,
That
perfection
there
is
in
the
Scriptures
themselves
,
and
Christian
Religion
above
what
is
to
be
found
in
any
other
Authours
,
Sciences
or
Religions
.
There
is
a
perfection
of
integritie
or
of
parts
,
which
St.
Paul
to
Philemon
ver.
6.
calleth
,
Communication
of
faith
becoming
effectuall
by
the
acknowledging
of
every
good
thing
,
so
that
not
one
vertue
or
dutie
prescribed
to
a
true
Christian
must
be
wanting
to
the
true
believer
,
however
the
degrees
of
those
vertues
may
be
,
and
generally
are
imperfect
.
And
yet
again
,
having
in
some
degree
been
initiated
into
all
Christian
vertues
,
we
are
not
there
to
rest
as
if
we
had
alreadie
attained
the
end
of
Religion
,
but
must
prosecute
those
mean
,
yet
good
beginnings
till
we
arrive
to
that
pitch
which
God
hath
not
revealed
unto
us
,
that
he
will
accept
to
our
justification
and
salvation
;
but
only
have
a
sound
,
firme
,
and
comfortable
Hope
of
the
Favour
of
God
,
which
some
are
pleased
in
these
last
ages
,
to
call
Faith
justifying
:
But
faith
properly
so
called
hath
for
its
object
truth
,
and
that
as
relating
to
all
men
:
but
Hope
hath
for
its
object
,
Good
;
and
that
as
pertaining
to
particular
persons
;
of
which
nature
is
the
perswasion
we
have
of
the
foresaid
Good
as
truely
belonging
unto
us
:
and
thereby
,
as
St.
John
speaks
,
1
Epist.
3.
19.
We
assure
our
hearts
before
him
.
SECT.
IV.
That
Faith
,
and
not
naturall
Reason
improved
,
is
the
only
proper
Cause
of
Christian
Illumination
,
being
taken
for
the
things
revealed
,
whereof
some
principall
Heads
are
here
given
.
1.
IT
is
a
common
and
usefull
distinction
of
Faith
by
the
Learned
,
not
difficult
to
be
understood
by
the
unlearned
,
into
the
matter
or
articles
of
our
Faith
propounded
to
our
assent
by
God
himselfe
in
his
Word
;
and
the
Gift
and
Grace
of
Faith
enabling
us
to
believe
things
so
revealed
,
and
necessary
to
our
Salvation
.
It
will
be
therefore
very
expedient
for
the
better
informing
every
plain
and
sincere
capacity
,
to
make
some
recitall
of
those
things
our
Faith
Christian
is
founded
upon
,
and
which
we
are
to
believe
,
and
that
principally
by
Revelation
:
and
not
wholly
to
be
silent
herein
any
more
than
St.
Luke
was
in
writing
his
Gospell
,
Luke
1.
1.
For
as
much
as
many
have
taken
in
hand
to
set
forth
in
order
those
things
which
are
most
surely
believed
amongst
us
:
because
severall
formes
and
phrases
may
help
towards
the
same
sense
and
end
of
believing
,
and
illumination
.
2.
And
here
first
of
all
is
to
be
considered
and
believed
the
great
Prerogative
of
Christian
Religion
above
all
other
discoveries
made
to
Man
:
when
our
Saviour
Christ
in
St.
Matthew
saith
,
Ch.
11.
v.
25.
I
thank
thee
O
Father
,
Lord
of
heaven
and
earth
,
because
thou
hast
hid
these
things
from
the
wise
,
and
revealed
them
to
babes
.
Not
that
Christ
maligned
the
knowledge
of
these
things
to
others
;
but
that
he
admired
the
priviledges
conferred
by
God
upon
his
mean
flock
.
And
what
these
things
are
,
and
how
,
and
to
whom
,
revealed
,
St.
Paul
certifies
us
,
1
Corinth.
2.
6
,
7
,
8
,
saying
,
Howbeit
we
speak
wisdome
among
them
that
are
perfect
,
yet
not
the
wisdome
of
this
world
which
cometh
to
naught
;
but
we
speak
the
wisdome
of
God
in
a
mysterie
,
even
the
hidden
wisdome
,
which
God
ordained
before
the
world
to
our
glory
—
For
God
hath
revealed
them
by
his
Spirit
.
For
the
Spirit
searcheth
all
things
,
even
the
deep
things
of
God.
Meaning
hereby
to
teach
us
,
that
whatever
knowledge
man
may
attain
to
in
the
search
of
the
mysteries
of
Nature
,
Revelation
is
absolutely
necessarie
to
the
knowledge
of
the
deep
things
of
Gods
counsell
and
pleasure
concerning
his
own
Nature
and
Being
,
and
our
service
of
him
,
and
salvation
by
him
,
discovery
should
be
.
made
unto
us
,
some
other
way
than
by
our
natural
reason
,
darkened
by
our
own
apostasie
and
infatuations
.
So
that
the
whole
Bible
may
be
called
one
entire
book
of
divine
Revelations
:
the
Jew
having
received
many
things
from
God
which
were
denied
unto
the
Gentiles
,
and
the
Christian
having
received
from
God
more
clear
dispensations
and
sublime
than
were
granted
unto
the
Jew
,
for
he
beheld
things
as
in
a
glasse
darkly
,
but
the
other
,
face
to
face
;
that
is
,
the
very
things
themselves
,
and
not
the
darker
shadowes
,
which
were
to
flee
away
at
the
rising
of
the
Sun
of
righteousnesse
:
which
is
by
the
Apostle
called
,
the
Mysterie
of
Christ
:
which
in
other
ages
was
not
made
known
unto
the
sons
of
men
as
it
is
now
revealed
unto
his
holy
Apostles
and
Prophets
by
the
Spirit
.
Whereupon
St.
Peter
,
1
Ep.
1.
5.
tells
us
of
Gods
Elect
,
that
they
are
kept
by
the
power
of
God
through
faith
,
unto
Salvation
,
readie
to
be
revealed
in
the
last
times
:
which
last
times
were
the
same
of
which
the
Apostle
to
the
Hebrews
speaks
,
that
in
the
last
dayes
God
hath
spoken
unto
us
by
his
Son
:
and
those
last
dayes
were
the
dayes
of
the
Gospell
revealing
the
mysteries
of
Godlinesse
unto
us
:
and
not
these
last
dayes
phansied
by
some
.
3.
Now
,
notwithstanding
innumerable
are
the
divine
documents
and
notices
extraordinarily
deliver'd
through
the
New
Testament
,
and
more
especially
there
be
a
fair
Catalogue
given
us
Heb.
11.
of
the
singular
vertues
and
uses
of
Faith
in
revealing
divine
things
,
yet
because
we
now
speak
chiefly
to
babes
in
Christ
,
or
St.
Johns
Little
children
,
it
may
not
be
amisse
to
assist
the
weaker
,
without
offence
of
the
stronger
,
in
giving
some
speciall
instances
whereby
the
knowledge
of
a
green
Christian
is
either
actually
improved
,
or
improveable
to
a
greater
degree
than
can
readily
be
found
in
aliens
from
Christ
.
4.
There
have
been
,
in
former
years
,
some
leading
men
in
the
Reformation
and
learned
,
who
have
collected
ten
severall
and
considerable
grounds
in
which
all
Religions
concurre
,
and
this
was
the
ingenious
contrivance
of
Bibliander
:
since
which
,
divers
with
tolerable
designe
,
but
I
fear
with
no
good
event
at
all
,
but
rather
the
contrary
,
have
in
these
very
late
years
,
written
about
Naturall
Religion
,
and
the
Reasonablenesse
of
Christian
Faith
manifested
by
naturall
Light
:
hoping
it
may
be
,
to
begett
a
better
opinion
in
many
rank
Rationalists
,
of
Christian
Religion
;
but
perhaps
they
considered
not
what
evill
consequence
followes
from
hence
,
viz.
that
the
very
first
principle
of
our
Christian
faith
is
hereby
weakened
,
and
more
slighted
;
as
judged
from
hence
,
not
to
be
so
necessary
as
commonly
is
received
.
For
Revelations
divine
,
and
that
these
writings
we
call
Scriptures
,
are
divinely
revealed
,
is
the
most
fundamentall
part
of
our
Religion
:
which
to
make
credible
by
sundrie
Topicks
of
reason
,
have
been
alwaies
the
practice
of
the
Ancients
,
as
it
is
still
of
the
moderne
,
not
illaudable
:
but
to
offer
demonstrations
,
and
those
such
upon
which
they
would
constrain
belief
of
that
first
principle
,
is
to
cause
the
whole
fabrick
of
Christian
faith
to
rest
on
that
tottering
and
unstable
foundation
;
and
of
divine
,
to
dilute
our
faith
into
humane
perswasion
;
all
superiour
articles
of
our
faith
having
no
stronger
stay
than
such
a
bottome
will
allow
them
.
5.
And
I
must
confesse
,
for
my
part
,
I
am
so
far
from
being
pleased
with
the
pretended
Golden
sayings
of
Pythagoras
,
or
the
divine
sentences
of
Plato
,
Seneca
,
and
especially
that
moderner
vapourer
,
or
rather
vapour
it selfe
,
Hierocles
,
and
such
as
Eunapius
presents
unto
us
,
that
they
rather
turne
my
stomach
at
their
aemulation
of
Christian
perfection
,
thereby
to
lessen
the
value
of
Christian
Religion
it selfe
,
than
draw
me
to
affecting
or
admiring
them
.
For
St.
Paul
2
Corinth.
1.
14.
tells
us
,
't
is
By
faith
we
stand
:
and
again
,
that
our
faith
it selfe
should
not
stand
in
the
wisdome
of
men
but
in
the
power
of
God.
And
it
will
be
found
by
experience
,
that
humane
reason
thus
coming
officiously
to
the
aid
of
divine
Faith
,
unable
to
satisfie
the
doubting
minde
about
the
doctrine
proper
to
Faith
,
will
in
the
end
,
prove
so
sawcie
and
domineering
as
to
give
law
to
faith
,
and
like
Ivie
which
clings
to
the
tree
for
a
subsistence
,
will
weaken
it
and
suck
out
the
heart
of
it
,
in
time
.
Herein
therefore
consisteth
the
very
soule
,
or
(
as
scholasticall
men
speak
)
the
very
formall
reason
of
Christian
faith
illuminating
otherwise
than
the
humane
Lights
of
this
world
,
that
we
believe
what
we
have
not
seen
by
sence
,
nor
learned
by
experience
,
viz.
That
the
Scriptures
we
now
are
possessed
of
,
are
the
Revelations
which
God
hath
given
us
for
our
instruction
and
direction
in
the
knowledge
of
him
,
and
holy
conversation
before
him
and
the
world
.
6.
Now
from
this
foundation
laid
,
this
principle
granted
,
this
fountain
of
all
spirituall
wisdome
and
understanding
opened
,
doe
issue
all
particular
branches
of
our
faith
illuminating
us
:
some
few
of
which
articles
reduced
into
the
three
eminent
Creeds
of
all
Christian
Churches
,
viz.
The
Apostolicall
,
the
Nicene
and
Athanasian
,
which
may
yet
be
more
plainly
and
vulgarly
thus
ordered
,
to
easie
capacities
.
1.
First
that
there
is
a
God
:
and
this
God
but
one
in
nature
and
substance
;
of
an
infinite
,
eternal
,
immutable
Being
;
and
there
is
,
or
can
possibly
be
no
more
;
number
herein
destroying
all
perfection
proper
to
the
divine
Being
:
which
article
,
though
some
of
the
wise
Naturalists
did
give
their
cold
assent
unto
,
yet
scarce
ever
so
,
but
they
tolerated
such
opinions
and
religions
of
others
as
maintained
the
contrary
;
feeling
rather
,
as
the
Apostles
phrase
is
,
after
God
,
than
finding
him
,
or
holding
him
fast
by
such
a
strong
faith
as
Christians
are
and
must
be
indued
with
:
knowing
assuredly
,
that
Religion
,
and
our
Salvation
receive
by
no
one
superstition
,
so
deadly
a
blow
,
and
destructive
to
all
sound
Christianity
,
as
to
erre
about
this
first
principle
,
by
acknowledging
directly
or
indirectly
,
more
than
one
God
:
that
is
,
either
in
the
Proposition
,
professing
more
than
one
,
(
which
totally
subverts
Christianity
)
or
in
Practice
,
worshipping
that
for
God
which
is
not
God
,
though
under
a
strong
perswasion
,
that
what
we
worship
is
that
one
true
God
;
and
though
in
mind
and
intention
we
design
to
worship
only
the
true
God.
For
such
a
fact
upon
involuntarie
errour
(
and
all
errour
is
said
by
wise
men
to
be
involuntarie
)
may
mitigate
the
offence
before
God
and
man
,
but
it
cannot
at
all
change
the
thing
it selfe
;
making
that
to
be
no
idolatrie
which
is
Idolatrie
;
or
that
no
heresie
which
is
heresie
in
it selfe
,
but
only
by
certain
circumstance
may
alleviate
(
and
yet
we
know
not
how
little
or
much
)
the
crime
of
the
offender
:
which
crime
is
in
it selfe
directly
damnable
,
and
so
by
the
doctrine
of
our
Christian
faith
to
be
reputed
,
and
even
with
the
losse
of
our
lives
to
be
avoided
.
2.
And
the
same
faith
likewise
teacheth
us
,
as
necessary
to
salvation
,
to
believe
aright
of
the
severall
and
distinct
wayes
of
the
subsistence
of
the
Deitie
in
the
Trinity
of
the
persons
:
which
we
commonly
call
,
Father
,
Son
,
and
Holy
Ghost
;
which
,
as
we
must
believe
to
be
three
,
and
not
one
Person
,
so
must
we
believe
to
be
one
in
nature
and
substance
,
and
not
three
:
so
that
the
Father
begetteth
the
Son
,
and
is
not
begotten
of
any
:
and
the
Son
is
begotten
of
the
Father
by
an
Eternall
and
incorrupt
generation
,
not
to
be
parallel'd
in
any
other
productions
,
though
dimly
represented
unto
us
.
And
the
Holy
Ghost
proceedeth
from
the
Father
and
the
Son
;
by
such
a
divine
emanation
as
is
not
imitable
by
any
created
procession
.
And
in
this
article
of
our
Faith
,
Christians
being
wholly
destitute
of
all
naturall
assistance
to
believe
,
the
whole
must
redound
to
the
power
and
pleasure
of
God
revealing
these
things
,
and
rendering
them
credible
,
our
faith
upon
that
ground
receiving
them
.
3.
And
a
third
point
of
our
Faith
proceedeth
to
reunite
,
as
it
were
,
in
our
mindes
and
perswasions
,
those
persons
we
acknowledge
to
stand
so
distinguished
by
their
intrinsecall
Relations
mentioned
,
in
their
outward
operations
,
such
as
are
acts
of
Creation
,
Preservation
and
Governing
,
by
a
most
wise
and
just
providence
,
all
things
which
are
in
this
visible
world
,
and
in
that
or
those
worlds
which
are
to
us
invisible
,
called
Celestiall
.
4.
And
hence
it
is
that
,
by
the
same
faith
,
we
are
taught
more
expressely
and
particularly
,
that
the
One
God
,
Father
,
Son
and
Holy
Ghost
gave
a
being
to
all
the
world
,
and
out
of
nothing
,
produced
what
we
see
,
and
what
we
understand
,
and
more
than
we
can
behold
and
apprehend
;
determining
that
knottie
controversie
which
the
Philosophers
could
make
no
work
with
,
concerning
the
Creation
of
the
world
,
which
some
would
have
never
to
have
been
,
but
subsisting
from
eternitie
of
it selfe
:
and
not
only
so
,
but
we
understand
by
divine
Revelation
and
Illumination
,
how
the
world
was
made
:
and
that
not
by
the
contriving
of
the
brain
,
or
a
modell
laid
before
the
eyes
,
or
by
the
labour
of
the
hand
,
the
sweat
of
the
face
,
and
tedious
,
but
necessarie
toyl
of
many
dayes
,
years
,
or
ages
;
but
by
the
lightest
and
easiest
way
we
could
possibly
understand
any
thing
to
be
wrought
;
For
thus
we
read
Heb.
11.
2.
Through
faith
we
understand
that
the
worlds
were
framed
by
the
word
of
God
,
so
that
things
which
are
seen
were
not
made
of
things
which
do
appear
:
And
so
we
read
Psalm
33.
6.
By
the
word
of
the
Lord
were
the
heavens
made
,
and
all
the
host
of
them
by
the
breath
of
his
mouth
:
And
yet
not
so
by
the
word
or
mouth
of
God
,
as
that
any
such
part
is
to
be
admitted
in
God
,
or
that
properly
God
so
spake
vocally
,
(
For
to
what
,
or
whom
should
God
speak
so
,
when
there
was
no
bodie
,
yea
nothing
to
hear
)
but
it
was
a
mere
,
simple
,
pure
velleity
,
or
willing
of
him
,
so
effectuall
as
to
produce
the
Universe
,
without
the
labour
of
his
hands
,
or
of
any
other
Agent
or
Instrument
under
him
,
as
some
have
vainlie
imagined
,
contrary
to
our
divine
Faith.
For
by
the
same
power
that
God
could
create
a
worme
,
he
could
create
an
Elephant
,
and
with
the
same
ease
that
he
could
create
a
Mite
,
he
might
create
the
hugest
Monster
that
ever
the
earth
bare
;
yea
,
the
earth
it selfe
:
and
that
without
delaies
;
or
distances
of
times
;
though
,
to
shew
his
libertie
and
not
necessity
of
working
,
and
to
teach
us
advisednesse
in
all
our
Actions
of
importance
,
he
vouchsafed
to
distribute
his
acts
into
severall
orders
,
and
spaces
of
duration
,
called
Dayes
.
For
(
as
't
is
said
)
in
six
dayes
the
Lord
made
heaven
and
earth
,
and
all
that
is
therein
,
&c.
5.
And
from
this
generall
working
or
acting
of
God
,
we
are
lead
to
an
higher
degree
more
nearly
concerning
our selves
.
For
it
must
necessarily
follow
from
hence
,
that
,
as
the
Psalmist
affirmeth
,
He
hath
made
us
,
and
not
we
our selves
,
Psalm
95.
And
that
as
he
made
all
things
very
good
;
so
the
more
noble
in
rank
such
things
were
,
the
more
perfect
and
unblameable
they
must
needs
be
,
as
they
came
out
of
Gods
hands
.
For
God
doth
not
work
or
proceed
after
the
manner
of
nature
from
imperfect
to
perfect
,
as
all
naturall
productions
are
ill
formed
and
defective
at
first
,
and
in
tract
of
time
arise
to
their
ordained
perfection
:
but
God
made
all
things
,
and
especially
Man
,
at
once
;
most
perfect
,
both
as
to
inward
endowments
and
outward
forme
,
stature
,
and
parts
:
so
that
nothing
was
wanting
either
to
the
ornament
of
his
minde
,
or
the
perfection
of
his
bodie
,
Crowning
both
with
holinesse
and
happinesse
immortal
:
wherein
his
own
Image
and
likenesse
principally
consisted
;
adding
unto
them
here
in
this
life
,
power
and
dominion
under
him
over
all
earthly
things
.
6
,
Furhermore
the
same
faith
teacheth
us
the
Original
of
the
soule
or
spirit
of
man
,
which
was
variously
canvased
by
the
wise
men
of
this
world
,
without
resolution
satisfactorie
,
and
that
he
,
and
not
naturall
generation
was
the
true
cause
thereof
,
and
that
Christ
and
his
Father
worketh
hitherto
,
and
he
worketh
,
John
5.
17.
7.
Seventhly
,
we
learne
from
holy
Writ
,
concerning
the
government
of
the
World
,
that
God
leadeth
not
such
a
sedentarie
and
carelesse
life
as
some
Philosophers
imagined
,
after
the
manner
of
many
Great
Men
,
who
build
fair
and
stately
Houses
and
furnish
them
richly
,
but
so
leave
them
to
fall
to
decay
,
and
the
things
therein
to
be
lost
and
spoiled
,
neither
doth
he
trouble
his
head
or
vex
his
heart
(
as
some
men
doe
)
about
the
management
of
their
Houses
and
Lands
,
but
by
a
mean
way
of
sufficient
protection
and
providence
,
disposes
all
things
,
even
Good
and
Evill
,
so
wisely
and
harmoniously
,
that
no
molestation
is
given
to
himselfe
,
nor
any
damage
to
the
Universe
it selfe
,
though
innumerable
changes
are
constantly
wrought
to
the
detriment
of
some
particulars
there
,
and
the
like
advantage
to
other
things
not
before
noted
.
So
that
what
,
for
its
time
,
lay
hid
and
contemptible
,
is
raised
,
as
it
were
,
out
of
the
dust
,
and
exalted
to
greatnesse
and
splendour
;
and
for
a
season
having
so
continued
,
by
the
same
all-disposing
hand
relapses
into
its
ancient
obscurity
,
and
this
by
a
perpetuall
vicissitude
which
some
times
an
Age
or
two
declareth
;
some
times
,
not
many
Centuries
of
years
.
And
by
the
same
Faith
we
according
to
St.
Peter's
Doctrine
,
2
Ep.
3.
7.
understand
that
as
the
heavens
and
earth
were
formed
and
stood
out
of
the
waters
,
so
the
heavens
and
the
earth
which
are
now
,
by
the
same
word
are
kept
in
store
,
reserved
unto
fire
against
the
day
of
Judgement
.
8.
By
Faith
likewise
we
know
that
the
fine
and
admirable
Masterpiece
of
God
himselfe
,
Man
,
created
in
the
foresaid
perfection
,
and
being
in
great
honour
and
happinesse
,
through
his
own
folly
(
as
did
the
Angels
before
him
)
fell
from
his
stedfastnesse
into
blindesse
,
povertie
,
and
generall
miserie
of
bodie
and
minde
:
contracting
thereby
disorder
of
affections
inward
,
and
diseases
and
death
outward
,
the
seeds
of
all
which
he
transmitted
to
his
posterity
,
and
is
that
Originall
sinne
all
are
infected
and
infested
with
.
This
the
Learning
of
this
world
could
hardly
,
or
not
at
all
instruct
us
in
,
but
is
the
office
of
our
faith
to
inform
us
:
From
whence
also
we
can
only
give
account
of
the
many
and
strange
exorbitances
of
our
minde
,
and
the
severall
infirmities
,
distempers
,
and
pains
of
our
bodie
before
our
reason
comes
to
that
ripenesse
as
to
entitle
us
to
the
guilt
of
erroneous
actions
,
or
free
election
of
Good
and
Evill
.
9.
Neither
could
humane
learning
or
books
of
the
greatest
Philosophers
informe
us
,
how
,
tied
and
bound
in
the
chain
of
our
sins
,
and
fallen
into
the
depth
of
common
destruction
,
we
should
recover
our
losses
,
and
repair
our
breaches
;
neither
could
we
our selves
devise
any
more
than
we
could
really
desire
to
evade
the
evils
we
were
surrounded
with
:
But
that
light
from
above
which
enlighteneth
every
man
that
cometh
into
the
world
,
sheweth
that
God
out
of
the
Abysse
of
his
Counsells
and
freenesse
of
his
Grace
and
Love
towards
Mankinde
,
first
determined
the
redemption
of
him
,
and
when
the
fullnesse
of
time
was
come
,
actually
sent
his
Son
into
the
world
in
the
likenesse
of
sinfull
flesh
,
to
condemn
sin
in
the
flesh
,
Rom.
8.
3.
Galat.
4.
4.
10.
And
this
Salvation
was
ratified
to
man
,
soon
after
his
fall
;
God
entring
then
into
a
new
Covenant
with
man
to
the
re-enstating
him
into
his
favour
,
and
restoring
him
to
the
blessed
hopes
of
salvation
eternall
,
upon
Evangelicall
faith
,
and
obedience
answerable
thereunto
.
And
that
these
termes
of
this
Covenant
may
,
as
well
as
ought
,
be
performed
on
mans
part
,
though
not
upon
his
own
strength
,
is
a
materiall
point
of
our
faith
,
and
a
prime
motive
to
our
obedience
.
For
were
it
not
,
that
man
bounden
thus
to
God
,
might
come
up
to
that
degree
of
perfection
,
as
to
be
judged
by
God
to
have
performed
what
is
necessary
to
obtaining
the
promises
made
by
God
,
no
wise
man
would
trouble
himselfe
to
begin
such
an
impossible
work
;
and
no
faithfull
man
or
true
believer
could
be
sure
of
his
salvation
,
as
is
often
taught
we
may
and
ought
to
be
:
but
rather
every
man
may
be
sure
of
his
damnation
,
knowing
that
he
can
in
no
wayes
doe
that
upon
which
his
salvation
depends
.
11.
Furthermore
,
It
is
necessary
to
salvation
(
as
the
Athanasian
Creed
tells
us
)
that
we
believe
rightly
the
Incarnation
of
out
Lord
Jesus
Christ
;
who
by
taking
flesh
of
the
Virgin
Mary
his
Mother
,
unto
the
divine
nature
,
became
an
apt
and
sufficient
Mediatour
between
God
and
Man
;
and
Administratour
of
the
New
Covenant
made
between
God
and
Man
.
12.
And
this
administration
was
wrought
two
wayes
principally
:
First
,
by
the
divine
doctrine
and
knowledge
revealed
unto
the
world
,
delivered
by
himselfe
,
and
his
elect
servants
to
that
end
inspired
extraordinarily
;
and
contained
in
the
severall
Books
of
the
New
Testament
.
Secondly
,
by
his
Passion
and
death
upon
the
Crosse
,
as
a
Lamb
of
God
offered
for
the
sins
of
the
whole
world
,
in
which
God
rested
satisfied
,
and
became
appeased
;
and
Believers
had
accesse
to
the
throne
of
Grace
,
and
became
accepted
in
the
beloved
.
13.
But
to
the
effectuall
application
of
so
glorious
a
benifit
as
this
,
is
somewhat
more
required
of
all
true
Believers
than
a
Faith
passive
;
it
being
necessarie
that
first
we
should
use
the
meanes
ordained
by
God
to
that
great
end
,
before
we
can
have
any
sound
hope
of
attaining
the
same
.
And
supposing
faith
preceding
,
the
summe
of
what
remains
and
to
which
other
duties
may
be
reduc'd
,
may
be
three
fold
.
1.
The
use
of
the
Sacrament
of
Baptisme
,
instituted
as
a
laver
of
regeneration
,
and
a
forme
of
initiation
into
the
Covenant
,
without
which
we
are
of
the
number
of
Infidells
,
and
aliens
from
the
Common
wealth
of
Israel
,
and
without
hope
of
salvation
,
and
in
our
sins
,
and
naturall
blindnesse
,
which
hereby
was
so
cured
that
the
newly
baptised
were
said
in
Scripture
to
be
illuminated
or
enlightened
,
Heb.
6.
4.
Hebr.
10.
32.
2.
And
unto
this
comes
in
,
as
an
Auxiliary
improving
and
perfecting
the
low
beginnings
of
those
once
initiated
,
to
an
high
degree
of
holinesse
and
comfort
,
The
Sacrament
of
the
Lords
Supper
ordained
by
Christ
to
the
ratification
of
our
Covenant
entered
into
with
God
,
and
the
memorie
of
Christs
passion
and
death
upon
the
Crosse
for
us
,
and
our
being
more
strictly
and
intimately
united
to
Christ
;
as
shall
hereafter
be
more
fullie
declared
.
3.
A
third
most
necessary
and
effectuall
meanes
of
applying
Christs
merits
to
us
,
is
that
excellent
gift
of
God
,
as
the
Scripture
termes
it
,
Acts
5.
31.
Acts
11.
18.
Repentance
,
of
which
(
with
the
concomitants
of
it
likewise
)
we
may
speak
farther
hereafter
.
14.
Of
the
Resurrection
likewise
of
the
bodie
,
and
the
reuniting
of
the
soule
unto
it
:
and
upon
such
restauration
,
the
receiving
of
the
proper
reward
of
Good
and
Evill
done
now
in
the
body
,
is
another
article
of
our
faith
not
demonstrable
by
the
wisdome
of
this
world
,
but
discerned
by
Revelation
.
15.
To
this
likewise
appertains
the
knowledge
which
Faith
teacheth
us
of
the
Second
coming
of
Christ
in
glorie
and
Justice
,
to
be
the
Great
Judge
of
Quick
and
Dead
;
bringing
his
reward
with
him
:
so
that
they
who
have
done
good
shall
goe
into
life
eternall
,
and
they
that
have
done
evill
,
into
everlasting
fire
.
16.
Lastly
,
as
the
nerve
and
bond
of
our
Faith
,
we
are
by
Gods
Holy
Word
taught
assuredly
;
that
God
hath
two
Cities
or
Societies
in
this
world
of
his
own
Constitution
,
and
not
framed
by
the
will
or
power
of
Man
.
The
one
is
that
Civill
Government
,
wherein
God
hath
set
his
Delegates
to
maintain
order
and
unitie
,
by
the
due
administration
of
Justice
:
to
whom
men
are
to
be
subject
,
as
the
Ministers
of
God
,
sent
to
those
ends
.
The
other
is
the
Church
of
Christ
,
or
companie
of
true
Believers
,
of
whom
Christ
is
the
supreme
Head
:
From
whom
the
whole
bodie
fitly
joyned
together
and
compacted
by
that
which
every
joynt
supplyeth
,
according
to
the
effectuall
working
in
the
measure
of
every
part
,
maketh
increase
of
the
bodie
,
unto
the
edifying
it selfe
in
love
,
Ephes.
4.
16.
And
it
being
impossible
that
Faith
it selfe
should
subsist
long
,
the
Church
being
dissolved
;
and
it
not
being
possible
the
Church
should
not
be
dissolved
,
where
there
is
no
order
of
Superiour
and
Inferiour
;
nor
possible
that
such
order
should
be
preserved
without
subjection
and
obedience
,
the
Catholique
Church
is
to
be
believed
to
be
holy
,
and
obeyed
as
our
Guide
and
Governour
,
and
so
is
every
particular
Church
managed
by
lawfully
succeeding
Pastours
,
to
be
reverenced
and
obeyed
:
untill
such
time
that
they
,
or
it
be
convicted
of
some
grosse
errour
,
and
defection
from
Christ
;
and
not
only
till
all
exceptions
made
against
them
be
resolved
to
our
mindes
.
So
that
enviously
and
proudly
to
oppose
that
Hierarchy
instituted
by
Christ
,
or
the
precepts
delivered
by
them
for
the
conservation
of
the
Bodie
in
faith
and
worship
of
God
,
is
to
resist
God
and
not
man
,
and
to
make
themselves
obnoxious
for
officiousnesse
without
authority
received
of
God
,
to
shame
and
perdition
.
5.
And
this
Abstract
of
knowledge
given
us
by
God
in
his
Revealed
Word
,
I
held
very
requisite
to
premise
,
as
the
grounds
of
our
Christian
faith
,
and
as
so
many
instances
of
his
singular
favour
to
his
Elect
ones
,
in
discovering
unto
them
such
mysteries
as
the
Princes
of
this
world
were
and
are
ignorant
of
:
and
we
might
walke
worthy
of
such
light
given
us
.
And
to
these
of
a
speculative
nature
might
we
adde
those
of
the
practicall
order
;
whereby
God
doth
teach
us
above
the
doctrines
of
men
,
not
only
not
to
commit
such
things
which
are
dishonest
,
unjust
,
unreasonable
,
filthy
,
and
the
like
,
but
not
so
much
as
to
desire
them
:
and
that
inward
concupiscence
of
evill
is
a
sin
condemned
by
God
,
however
tolerated
by
humane
Lawes
;
either
because
they
doe
not
actually
break
the
peace
of
the
Common-wealth
,
or
because
such
close
iniquities
cannot
come
under
the
cognizance
of
humane
judicature
:
But
God
searcheth
the
heart
,
and
tryeth
the
reins
,
and
judges
the
inward
motions
of
the
soule
,
as
our
faith
tells
us
:
The
summe
of
which
knowledge
is
given
us
by
St.
Paul
,
Rom.
7.
7.
when
,
as
learned
as
he
was
,
he
tells
us
,
I
had
not
known
lust
,
except
the
Law
had
said
,
Thou
shalt
not
covet
.
So
that
from
hence
we
may
discerne
the
truth
of
what
David
saith
,
Psal.
19.
7.
The
Law
of
the
Lord
is
perfect
converting
the
soule
;
The
Testimonie
of
the
Lord
is
sure
making
wise
the
simple
:
And
again
,
v.
8.
The
Commandment
of
the
Lord
is
pure
enlightening
the
eyes
.
And
what
David
saith
there
and
elsewhere
,
Solomon
in
his
Book
of
Proverbs
more
fully
confirmeth
,
and
especially
in
the
first
Chapter
;
as
in
the
beginning
giving
us
the
Subject
of
the
ensuing
Treatise
,
To
know
wisdome
and
instruction
.
To
perceive
words
of
understanding
,
to
receive
the
instruction
of
wisdome
,
justice
,
and
judgement
and
equitie
.
To
give
subtilty
to
the
simple
,
to
the
young
man
knowledge
and
discretion
.
So
foolish
are
they
and
ignorant
,
who
out
of
mistaken
greatnesse
and
Gallantry
,
and
presumption
of
knowledge
falsely
so
called
,
are
prone
to
despise
the
Revelations
of
Allmighty
God
,
and
establish
their
own
imaginations
,
serviceable
to
their
Lusts
and
scandalous
manners
;
falling
thereby
under
the
just
censure
of
the
wisest
of
Men
,
Prov.
1.
7.
Fools
despise
wisdome
and
instruction
:
the
reason
whereof
is
,
because
it
is
their
enemie
,
in
the
unrighteous
and
unreasonable
courses
they
choose
to
themselves
:
verifying
what
our
Saviour
Christ
saith
,
John
9.
41.
of
the
haughty
Pharisees
,
If
ye
were
blinde
,
(
i.
e.
through
unaffected
and
involuntarie
ignorance
)
ye
should
have
no
sin
,
but
now
ye
say
,
We
see
;
therefore
your
sin
remaineth
.
SECT.
V.
Of
the
Grace
and
Act
of
Faith
leading
to
Illumination
:
and
of
the
difficulties
and
means
of
believing
.
1.
NOW
we
proceed
to
the
second
sense
of
Faith
,
mentioned
before
;
and
that
is
,
the
Grace
or
Gift
,
or
both
,
by
which
we
believe
:
or
the
next
disposition
of
the
minde
towards
Illumination
.
For
as
it
is
in
nature
,
so
likewise
is
it
in
the
case
of
Religion
.
To
him
that
is
naturally
blinde
and
discerneth
nothing
,
exteriour
objects
are
in
themselves
as
visible
,
as
they
are
to
him
who
hath
the
perfect
use
of
his
eyes
,
and
seeth
all
things
duly
offered
to
his
sight
;
but
the
indisposition
of
the
organe
hindereth
the
exercise
of
the
same
.
So
we
finde
that
what
is
presented
alike
to
all
mens
understanding
and
faith
,
hath
not
the
like
effect
upon
men
to
apprehend
or
believe
what
is
spiritually
discerned
.
2.
One
reason
whereof
may
well
be
that
which
our
Catechisme
,
directed
by
Gods
holy
Word
,
assures
us
of
;
viz.
that
we
were
borne
in
sin
;
of
which
state
,
blindnesse
is
a
principall
part
.
So
that
as
it
seemed
an
incredible
thing
to
the
Jewes
,
John
the
9th
.
that
Christ
should
open
the
eyes
of
him
that
was
borne
blinde
;
may
it
seem
one
of
the
greatest
difficulties
to
us
,
that
being
so
naturally
ignorant
and
averse
to
spirituall
things
,
we
should
be
cured
of
so
great
a
maladie
.
But
the
resolution
of
this
doubt
is
given
us
by
Christ
himselfe
,
in
the
same
Chapter
,
v.
39.
saying
,
For
judgement
am
I
come
into
this
world
,
that
they
who
see
not
,
might
see
:
and
that
they
who
see
,
might
be
blinde
.
Christ
therefore
calleth
himself
the
light
of
the
world
,
John
5.
8.
yea
,
and
more
than
so
,
John
1.
9.
according
to
the
testimonie
given
of
him
by
John
the
Baptist
,
He
was
the
true
light
that
lighteth
every
man
that
cometh
into
the
world
:
that
is
,
all
men
that
come
into
the
world
,
and
are
enlightened
,
by
him
only
they
are
enlightened
.
3.
And
when
it
so
falls
out
,
that
men
are
not
the
better
for
the
light
offered
to
them
and
shining
before
them
,
a
reason
thereof
is
to
be
fetched
from
themselves
,
,
and
the
depravation
of
their
own
will
,
and
obstinacie
and
obduratenesse
in
their
naturall
state
,
according
to
Christs
own
judgement
of
the
world
,
John
5.
v.
40.
Ye
will
not
come
unto
me
,
that
ye
might
have
life
.
So
that
as
it
is
written
by
Sulpitius
Severus
in
the
life
of
St.
Martine
,
that
being
endued
with
a
marvellous
gift
or
faculty
of
curing
sick
and
impotent
persons
,
The
blinde
,
and
lame
,
and
decrepit
,
who
got
their
living
by
begging
,
were
affraid
of
him
and
would
not
come
near
him
,
lest
being
cured
of
such
their
defects
and
impotencies
,
they
should
lose
their
livelihood
.
In
like
manner
,
many
getting
a
miserable
and
beggarly
livelihood
by
serving
and
complying
with
the
world
,
and
so
being
blinde
and
crippled
in
an
heavenly
sense
,
refuse
that
light
,
and
life
,
and
renovation
which
Christ
bringeth
with
him
.
An
instance
whereof
we
have
in
the
ministrie
of
St.
Paul
,
preaching
to
the
Athenians
prepossessed
and
captivated
with
worldly
wisdome
,
and
thereupon
saying
;
Thou
bringest
strange
things
to
our
eares
:
In
their
judgements
more
strange
than
true
.
And
though
it
be
Mannah
it selfe
,
and
that
dropt
down
from
heaven
,
for
their
edification
and
comfort
;
men
,
out
of
their
scepticalnesse
and
curiositie
,
will
question
it
,
and
perhaps
in
time
,
loath
it
;
as
the
Israelites
that
bread
from
heaven
:
there
being
generally
too
little
agreement
between
the
notions
of
half-sighted
naturall
reason
,
and
delectations
of
our
senses
naturall
,
and
the
divine
Revelations
,
and
more
spirituall
prescriptions
given
us
by
Religion
:
though
naturall
reason
not
counterfeited
nor
corrupted
by
baser
allayes
of
vitious
men
,
may
passe
also
as
Gods
true
coyne
.
But
that
pure
Gold
it
is
not
,
which
the
Holy
Ghost
counselleth
us
to
buy
,
Revel.
3
,
18.
that
we
may
be
rich
,
and
wherewith
we
may
get
white
raiment
,
that
we
may
be
clothed
;
that
the
shame
of
our
nakednesse
doe
not
appear
;
and
get
that
eye-salve
,
that
we
may
see
;
which
is
the
word
of
God.
For
the
knowledge
or
illumination
which
we
have
from
thence
,
and
that
which
we
have
from
the
Holy
Spirit
,
differ
no
otherwise
than
that
money
a
man
carries
about
him
,
or
that
which
the
Tradesman
hath
present
in
his
Bank
,
and
that
which
he
hath
in
his
Books
,
which
must
put
him
sometimes
to
trouble
to
fetch
in
.
The
manner
of
which
fetching
in
is
by
the
Holy
Spirit
also
,
opening
the
heart
that
we
may
,
(
as
the
Disciples
going
to
Emaus
,
after
Christs
Resurrection
)
understand
the
Scriptures
:
untill
which
time
that
will
be
found
too
true
which
the
Prophet
Hosea
,
Cap.
8.
12.
complains
of
in
Gods
behalf
,
I
have
written
to
him
the
great
things
of
my
Law
,
but
they
were
counted
as
a
strange
thing
.
4.
But
if
we
should
enquire
faithfully
into
the
grounds
of
such
incredulitie
,
and
prejudice
against
Religion
;
we
may
finde
them
too
often
in
the
corrupt
manners
of
men
,
influencing
the
understanding
with
mistakes
and
grosse
errours
:
which
yet
some
to
cover
with
shew
of
greatest
candour
in
judging
,
and
ingenuity
,
have
wished
they
could
believe
the
things
Christianity
requires
of
them
.
But
if
reality
and
common
integritie
be
not
also
laid
aside
here
,
how
easie
a
thing
is
it
to
reconcile
them
to
the
truth
?
For
does
not
their
own
prime
reason
,
and
of
all
civilized
People
tell
them
that
nothing
truely
humane
is
more
naturall
to
Man
than
to
be
of
some
Religion
?
And
yet
if
they
be
men
but
of
indifferent
reading
and
observation
,
they
shall
finde
that
there
is
no
Religion
,
nor
ever
like
to
be
,
all
whose
Principles
are
obvious
to
all
competent
understandings
:
And
so
consequently
,
that
men
,
to
avoid
the
barbaritie
of
Atheisme
,
must
believe
more
than
nature
can
compell
them
unto
,
by
her
philosophicall
demonstrations
;
or
fall
into
an
absurditie
little
inferiour
to
Atheisme
,
That
every
man
should
frame
his
own
Religion
,
and
be
so
far
religious
as
he
thinks
fit
,
and
no
farther
;
and
which
must
necessarily
follow
,
call
his
freak
,
and
humour
,
his
reason
and
judgement
.
So
that
it
is
scarce
so
true
that
a
man
cannot
believe
the
mysteries
of
Religion
,
as
that
he
will
not
:
and
he
will
not
,
because
he
dares
not
,
for
fear
of
the
worst
.
Or
let
it
be
that
he
cannot
,
when
St.
Paul
(
if
he
be
but
so
far
believed
)
saith
of
some
,
2
Corinth.
4.
4.
The
God
of
this
world
(
who
that
is
I
suppose
is
well
known
)
hath
blinded
the
mindes
of
them
that
believe
not
,
lest
the
light
of
the
glorious
Gospell
of
Christ
who
is
the
image
of
God
,
should
shine
unto
them
:
vain
and
vitious
men
having
by
their
presumed
wit
,
and
evill
lives
,
tempted
evill
Spirits
themselves
,
and
drawn
them
to
be
accessaries
to
their
infatuations
.
For
as
every
good
and
perfect
gift
cometh
from
above
,
from
the
Father
of
lights
,
as
St.
James
tells
us
,
Chap.
1.
17.
So
doth
everie
notorious
errour
and
wickednesse
proceed
from
the
Prince
of
darknesse
,
who
ruleth
in
the
Childeren
of
Disobedience
,
they
being
called
children
of
Disobedience
in
Scripture
,
who
obey
not
the
Gospell
,
nor
believe
it
reasonably
propounded
.
5.
But
it
may
seem
strange
and
worth
our
wondering
;
How
the
same
effect
of
blindnesse
of
minde
,
should
be
ascribed
to
God
;
and
also
to
the
Devill
,
in
Scripture
:
as
John
12.
4.
speaking
of
God
out
of
the
Prophet
Isaias
,
He
hath
blinded
their
eyes
and
hardened
their
hearts
,
that
they
should
not
see
with
their
eyes
,
nor
understand
with
their
hearts
,
&c.
This
is
in
truth
a
Scholasticall
difficultie
,
which
belongs
to
another
place
;
to
which
I
may
referre
it
:
but
here
I
would
have
it
observed
,
that
as
Judges
or
Princes
are
said
to
put
Malefactours
to
death
when
they
doe
it
not
themselves
,
but
deliver
them
over
to
the
Executioner
,
whose
office
it
is
;
so
God
,
upon
just
provocation
,
delivering
great
Sinners
to
the
Devill
,
may
be
said
to
be
a
cause
of
their
hardnesse
and
blindnesse
,
when
it
is
caused
directly
by
Satan
only
,
and
themselves
.
But
the
true
light
of
Faith
,
and
life
of
Grace
doth
most
properly
appertain
to
God
:
as
it
is
said
,
2
Corinth.
4.
7.
By
grace
ye
are
saved
through
faith
,
it
is
the
gift
of
God.
The
reason
whereof
is
,
That
the
excellency
of
the
power
may
be
of
God
and
not
of
us
.
And
this
key
of
knowledge
,
which
is
also
of
the
Kingdome
of
God
did
Christ
deliver
to
his
Apostles
:
by
vertue
of
which
,
God
assisting
,
Lydia's
heart
was
opened
:
as
we
read
,
Acts
16.
14.
And
so
necessary
is
the
assistance
of
God
in
this
case
,
that
he
seems
to
keep
this
key
by
his
own
side
,
and
not
at
all
times
to
lend
it
to
his
Ministers
;
no
not
the
Apostles
.
Nor
did
Christ
himselfe
,
(
who
as
God
had
the
command
of
mens
mindes
)
allwayes
succeed
in
his
teaching
and
exhortation
,
but
,
by
I
know
not
what
deep
providence
,
suffered
his
labours
to
be
frustrated
by
the
incredulity
of
men
.
But
this
,
we
may
say
,
falls
out
,
by
divine
dispensation
,
that
God
may
be
all
in
all
,
in
the
beginning
,
continuing
,
and
consummation
of
every
good
work
:
and
to
repell
that
spirit
of
presumption
,
whereby
too
prosperous
Labourers
in
Gods
Harvest
or
Vineyard
might
be
prone
to
attribute
much
more
to
themselves
,
than
comes
to
their
share
.
6.
For
this
reason
God
sends
such
tempestuous
and
dark
weather
at
Sea
to
the
skilfull
Navigatour
,
that
he
shall
not
be
able
readily
to
know
or
say
where
he
is
,
till
the
restored
calme
Light
better
informes
him
:
And
sends
Shipwracks
sometimes
to
the
subtill
Merchant
,
that
he
may
understand
better
who
it
is
that
gives
skill
and
strength
to
get
Riches
:
And
diappointeth
the
hopes
of
the
understanding
and
painfull
Husbandman
.
And
as
the
Prophet
Isaiah
,
Chap.
44.
maketh
diviners
mad
,
and
turneth
wise
men
backward
,
and
maketh
their
knowledge
foolish
,
teaching
them
all
,
and
us
too
,
and
that
in
all
senses
,
more
perfectly
that
necessary
lesson
of
humility
,
Deuteronomy
8.
18.
Thou
shalt
remember
the
Lord
thy
God.
For
it
is
he
that
giveth
thee
power
to
get
wealth
,
&c.
And
as
it
is
with
the
riches
of
this
world
,
it
is
with
the
riches
of
the
world
to
come
,
or
being
rich
towards
God
,
as
the
Scripture
speaks
,
Luke
12.
21.
For
undoubtedly
,
God
may
,
and
doth
apparently
denie
the
ordinary
meanes
of
Salvation
,
sound
knowledge
,
and
holy
faith
in
him
,
and
of
divine
mysteries
to
some
.
To
others
he
grants
to
be
initiated
,
and
to
have
some
knowledge
of
the
saving
trueth
;
who
there
stop
and
proceed
no
farther
,
as
tender
plants
rising
out
of
the
earth
wither
,
and
perish
for
want
of
the
blessings
of
heaven
falling
on
them
;
without
which
they
can
proceed
no
farther
towards
perfection
:
and
some
proceed
farther
,
and
promise
fair
,
and
for
the
same
reason
attain
not
to
the
intended
end
.
7.
But
nothing
of
this
nature
can
reasonably
be
taken
into
an
Apologie
or
defence
of
the
unprofitable
servant
,
whom
God
hath
delivered
such
talents
and
meanes
unto
,
that
in
themselves
tend
unto
such
progressions
and
consummations
as
are
saving
and
beatificall
.
But
admit
thou
art
becalmed
,
and
canst
make
no
way
,
through
want
of
divine
aspirations
and
influence
;
How
canst
thou
?
how
darest
thou
impute
this
cessation
and
oscitancie
of
thine
,
in
not
doing
the
known
Will
of
God
,
unto
an
unknown
cause
,
or
rather
,
a
not
cause
of
doing
:
which
whether
it
is
so
,
as
thou
imaginest
,
or
givest
out
at
least
that
thou
imaginest
,
when
thy
heart
contradicteth
thy
tongue
,
thou
knowest
not
.
For
who
can
say
,
that
God
denies
him
the
inward
power
and
meanes
of
Salvation
;
that
is
of
effectuall
Grace
,
to
whom
he
giveth
the
outward
meanes
of
Illumination
,
Faith
,
and
Salvation
?
Whatsoever
may
be
wanting
in
the
abstruse
counsell
and
dispensations
internall
of
God
,
and
known
to
him
,
cannot
be
so
known
to
a
man
without
divine
Revelations
.
It
is
an
uncharitable
and
rash
act
in
any
man
,
directly
to
charge
his
Neighbour
with
denying
him
his
due
,
or
taking
away
his
goods
from
him
,
when
he
can
prove
nothing
against
him
:
and
much
more
injust
it
is
and
impious
,
for
a
man
to
say
directly
,
that
God
denies
him
grace
,
or
doth
harden
his
heart
,
so
that
Rules
,
and
exhortations
and
sufficient
reasons
of
becoming
faithfull
,
righteous
,
and
holy
before
God
and
man
,
are
of
no
effect
upon
him
.
8.
It
is
not
so
much
pardonable
as
commendable
in
all
Good
Christians
,
to
be
sensible
of
their
naturall
insufficiencie
and
infirmity
to
doe
any
good
act
,
St.
Paul
having
taught
us
,
2
Corinth.
3.
v.
5.
That
we
are
not
able
to
think
any
thing
as
of
our selves
,
but
our
sufficiencie
is
of
God.
But
doe
not
the
very
next
words
,
as
well
as
the
latter
part
of
that
argument
,
plainly
tell
us
,
that
God
hath
a
sufficiencie
for
us
,
and
God
doth
make
us
able
Ministers
of
his
Will
?
And
doth
not
St.
James
tell
us
,
that
every
good
and
perfect
gift
cometh
down
from
the
Father
of
lights
?
James
1.
17.
And
doth
not
our
Saviour
Christ
direct
us
how
we
should
fill
our selves
from
that
Fountain
,
when
he
saith
,
Matth.
7.
11.
If
ye
being
evill
know
how
to
give
good
gifts
unto
your
Children
,
how
much
more
should
your
Father
,
which
is
in
heaven
,
give
you
good
things
,
that
ask
him
?
And
this
good
thing
is
the
best
and
fullest
of
all
good
things
,
being
interpreted
in
St.
Lukes
Gospell
,
Chap.
11.
13.
to
be
the
Holy
Spirit
it selfe
,
the
fountain
of
all
Grace
,
which
he
giveth
to
them
that
ask
him
.
The
Querie
then
must
needs
be
made
to
our selves
,
whether
,
upon
sense
of
our
infirmities
and
defects
,
we
ever
did
,
and
that
as
we
ought
,
invoke
Almighty
God
,
implore
the
gift
of
his
Spirit
,
and
its
concurrence
:
and
whether
we
ever
submitted
to
its
Dictates
and
directions
,
to
that
power
God
hath
given
us
.
For
to
doe
this
,
as
well
as
believe
that
,
we
have
an
excellent
president
from
the
wise
Man
;
Wisdome
8.
v.
21.
Neverthelesse
I
perceived
I
could
no
otherwise
obtain
her
(
i.
e.
True
Wisedome
,
comprehending
all
intellectuall
graces
)
except
God
gave
her
me
,
(
and
that
was
a
point
of
Wisedome
also
,
to
know
whose
gift
she
was
)
I
prayed
unto
the
Lord
,
and
besought
him
,
and
with
my
whole
heart
I
said
,
O
God
of
my
Fathers
and
Lord
of
mercie
,
&c.
Which
prayer
for
that
illuminating
gift
and
Grace
so
necessarie
,
might
not
very
unfitly
be
transcribed
hither
,
and
used
by
all
true
lovers
of
light
rather
than
darknesse
;
at
least
untill
the
Day-star
shall
arise
in
their
hearts
:
according
to
which
,
true
Believers
may
shape
their
course
more
steadily
towards
Heaven
;
but
I
shun
prolixnesse
.
SECT.
VI.
Of
the
Gift
and
guidance
of
Gods
Spirit
towards
true
Illumination
.
The
abuse
and
true
use
of
the
same
,
and
necessity
of
Believing
.
1.
BUT
the
use
or
act
of
the
grace
of
Faith
resteth
not
here
,
but
is
wonderfully
assistant
to
the
naturall
understanding
in
discerning
the
minde
of
God
revealed
unto
us
in
his
Word
.
For
as
the
discreet
and
diligent
Master
doth
not
only
set
his
Schollar
,
whom
he
teacheth
to
write
,
an
exact
and
fair
Copie
to
imitate
and
follow
,
but
also
guides
his
hand
in
the
making
the
Letters
and
joyning
them
together
,
according
to
their
true
shape
and
order
;
in
like
manner
doth
he
,
whose
Chair
is
in
heaven
,
teaching
the
hearts
,
as
his
Instruments
and
Officers
doe
the
eares
and
eyes
of
men
below
,
to
understand
,
receive
,
believe
and
act
according
to
the
Rule
and
scope
prescribed
.
For
man
naturally
is
apt
to
believe
those
things
only
which
his
Reason
assures
him
of
,
but
his
reason
(
how
acute
soever
)
cannot
demonstrate
the
Scriptures
to
be
the
Word
of
God
,
which
we
believe
and
must
believe
to
be
so
,
if
we
would
be
accounted
good
Christians
:
And
having
the
Scriptures
in
that
esteem
,
we
cannot
,
out
of
our
promptitude
and
acutenesse
of
wit
,
discerne
clearly
and
readily
many
usefull
things
therein
contained
,
without
the
direction
of
that
great
Authour
,
the
Blessed
Spirit
,
principall
in
the
composing
them
.
For
't
is
truly
said
,
The
Scriptures
must
be
understood
by
the
Spirit
that
indited
them
.
According
therefore
to
the
gifts
and
grace
given
unto
Mee
,
doe
they
understand
the
mysteries
of
Faith
,
Rom.
12.
6.
And
to
every
man
is
given
grace
according
to
the
measure
of
Christ
,
Ephes.
4.
7.
whereby
that
light
revealed
shineth
unto
the
true
Believer
,
as
out
of
a
dark
place
.
So
that
Christ
continueth
his
wonted
method
to
reveal
such
things
to
the
ignorant
and
Babes
,
which
is
commonly
denied
to
the
wise
,
noble
and
Great
ones
in
the
world
:
untill
such
time
as
the
simple
and
unlearned
shall
proceed
so
far
as
to
forget
whence
themselves
derive
that
understanding
they
have
;
for
then
suddainly
it
degenerates
into
folly
:
and
men
priding
themselves
,
and
transgressing
the
limits
of
modesty
,
humility
,
and
subjection
,
to
which
they
are
called
,
become
insolent
,
and
contumacious
towards
them
that
are
over
them
in
the
Lord
.
For
scarce
can
it
be
imagined
,
that
God
,
like
the
foolish
workman
,
should
pull
down
with
one
hand
,
what
he
buildeth
with
another
:
or
,
as
the
wise
Man
saith
,
Ecclesiasticus
15.
20.
give
any
man
licence
to
sin
:
which
he
should
doe
,
if
he
allowed
fruitfull
Hagar
to
contemne
her
Mistresse
Sarah
,
not
losing
her
dominion
for
want
of
what
was
given
(
and
that
by
God
himselfe
)
to
Hagar
.
And
it
is
but
too
common
to
all
presumers
of
gifts
exempting
themselves
from
the
ordinarie
method
of
Commander
and
Souldier
,
Leader
and
Follower
,
Teacher
and
Schollar
,
what
was
mutinously
uttered
and
murmuringly
against
Moses
by
Mirian
and
Aaron
,
Hath
the
Lord
indeed
spoken
only
by
Moses
?
hath
he
not
also
spoken
by
us
?
Numbers
12.
2.
Revelations
may
be
,
and
are
given
unto
men
,
but
not
to
such
as
are
the
worse
for
them
;
nor
to
them
through
whom
the
Church
of
God
fares
the
worse
.
But
most
probably
such
egregious
abilities
are
given
by
the
subtil
and
Evill
Spirit
,
who
,
if
men
that
are
evill
may
give
Good
gifts
unto
their
Children
as
Christ
implyeth
,
Matth.
7.
11.
may
also
doe
the
same
to
his
Children
:
Children
of
pride
of
minde
,
and
disobedience
of
life
,
being
of
the
same
nature
and
complexion
with
himselfe
.
2.
S.
Paul
therefore
sayes
,
1
Cor.
12.
7.
The
Spirit
(
that
is
,
the
truly
divine
)
is
given
to
every
man
to
profit
withall
.
And
this
profit
is
manifestly
the
profiting
of
the
whole
bodie
of
the
Church
of
Christ
;
the
advancing
of
that
,
and
the
thriving
in
Faith
and
Charity
.
So
that
whatever
knowledge
(
as
singular
and
admirable
as
it
may
seem
to
short-sighted
Christians
,
who
cannot
see
afar
off
)
may
be
pretended
prejudiciall
to
the
Body
of
Christ
largely
taken
,
and
to
the
glory
of
God
in
generall
,
but
swelling
the
mindes
of
some
particular
persons
,
is
far
from
an
edifying
faith
,
or
knowledge
,
whatever
specious
effect
may
be
offer'd
to
the
world
thereby
,
causing
admiration
.
3.
But
notwithstanding
such
frequent
mistakes
,
scandalous
to
the
prudent
,
as
insnaring
to
the
simple
,
such
a
Faith
there
is
,
and
such
an
inward
Light
many
times
is
given
and
added
by
God
unto
the
naturall
perspicacity
of
man
,
that
the
effect
is
wonderfull
upon
the
minde
and
life
of
the
simple
,
above
the
Learned
.
For
the
naturall
man
believes
because
he
knows
;
but
the
truely
spirituall
knowes
because
he
believes
:
and
his
belief
is
directed
by
a
superiour
power
;
agreeably
to
that
saying
of
the
Auncient
,
supposed
to
be
in
the
Prophet
Isaiah
:
Vnlesse
ye
believe
ye
shall
not
understand
.
For
seeing
a
promptitude
and
preparednesse
in
the
minde
to
receive
all
impresses
from
him
without
disputings
,
or
suspicions
of
errour
,
he
will
not
suffer
such
honest
and
devout
simplicitie
to
want
his
influence
disposing
thereunto
:
so
that
there
should
be
no
room
or
ground
left
for
the
faith
of
God
to
stand
on
the
wisdome
of
men
,
and
subtile
ratiocinations
of
sophisticall
heads
.
For
many
are
the
Mysteries
of
faith
,
not
intelligible
,
and
yet
Credible
divinely
:
which
may
be
compared
to
well
composed
and
well
performed
Musick
;
which
,
as
the
common
observation
teacheth
us
,
is
most
sweet
and
pleasing
in
the
next
room
;
or
at
a
competent
distance
:
and
yet
we
see
few
can
content
themselves
so
,
but
must
needs
be
pressing
,
contrary
to
their
own
interest
,
into
the
companie
of
them
who
make
it
,
and
be
viewing
curiously
,
and
perhaps
touching
the
Instruments
which
yield
it
,
though
they
have
no
skill
in
them
.
But
the
honest
and
faithfull
spirit
perswaded
of
the
necessity
of
things
to
be
believed
,
and
conscious
of
its
own
infirmitie
in
making
out
the
intrigues
of
Religion
,
acquiesces
with
Humility
and
Charitie
in
the
things
propounded
without
endlesse
discussions
,
which
render
them
lesse
credible
many
times
,
and
bring
lesse
satisfaction
than
before
.
For
the
more
a
man
argues
,
the
more
he
may
.
4.
I
have
not
a
little
wonder'd
at
the
expression
and
comparison
apt
enough
to
signifie
the
vertue
of
an
easie
Faith
,
and
the
unhappinesse
of
curious
enquirers
into
matters
of
Religion
without
faith
.
It
was
of
one
who
had
the
least
measure
of
Christian
faith
of
any
of
his
age
,
as
his
works
declare
,
intending
to
give
a
new
scheme
or
modell
of
Philosophie
and
Religion
both
:
infinitely
ambitious
of
applause
and
disciples
:
to
whom
he
promised
great
notions
,
and
them
more
rationall
than
former
Ages
,
or
any
Country
but
England
,
had
been
acquainted
with
;
but
with
so
foul
failleur
in
his
first
principles
which
he
begged
,
and
would
with
no
patience
suffer
to
be
questioned
,
as
scarce
any
unlucky
Sophister
was
subject
to
.
And
surely
suspecting
that
what
he
taught
might
be
as
coursely
handled
as
he
doth
Scripture
,
and
the
very
Creeds
of
the
Church
,
i.
e.
with
monstrous
boldnesse
,
he
would
divert
men
from
such
attempts
by
such
a
fine
similitude
as
is
very
serviceable
in
other
Cases
:
As
it
is
with
him
that
is
to
take
physicall
Pills
,
for
the
health
of
his
body
,
if
he
takes
them
into
his
mouth
,
and
considering
of
them
will
needs
chew
them
before
he
swallowes
them
,
he
will
rather
spit
them
out
of
his
mouth
,
as
vehemently
disagreeing
to
his
palate
,
than
use
them
to
his
health
:
In
like
manner
he
who
having
delivered
to
him
,
by
good
and
skilfull
instructers
,
the
wholesome
principles
of
spirituall
life
and
salvation
,
shall
,
as
it
were
,
grinde
and
chew
them
by
his
natural
Reason
to
prove
what
manner
of
things
they
are
,
before
he
will
receive
them
by
Faith
,
will
perhaps
never
take
them
down
,
but
cast
them
out
again
,
and
with
them
more
than
them
;
the
greatest
part
of
all
Religion
,
which
before
he
disliked
not
.
If
this
comparison
ever
fitted
any
man
,
it
did
the
Authour
.
5.
But
Reason
,
as
the
Renowned
Romane
Lawyer
of
old
told
us
,
The
greatest
in
the
world
,
is
that
which
makes
for
Religion
;
and
if
men
would
but
reflect
upon
their
ever
doubting
Wit
,
and
whither
it
at
length
hurries
them
,
they
would
never
trust
it
so
far
,
nor
give
it
so
much
rope
and
such
loose
reins
as
they
doe
.
For
,
as
is
said
,
there
being
nothing
more
agreeable
to
Reason
,
than
to
acknowledge
a
Deitie
;
it
more
strongly
followes
,
he
should
be
worshipped
:
And
if
a
man
should
be
free
to
take
his
choice
amongst
the
great
variety
offering
it selfe
to
a
man
,
methinks
out
of
naturall
reason
,
he
should
preferre
the
Christian
Religion
with
all
its
circumstances
and
difficulties
,
before
any
other
in
like
manner
considered
and
examined
.
And
so
I
should
think
,
if
by
education
having
only
common
reason
to
guide
him
,
he
were
indifferent
,
he
should
choose
that
which
was
revealed
of
God
,
and
as
revealed
,
having
first
imbibed
that
fundamentall
principle
of
Revelation
made
alreadie
by
God
,
how
he
would
be
worshipped
,
contained
in
the
Scriptures
;
and
those
as
infallible
Lawes
,
but
lyable
to
fallible
Interpreters
and
Judges
:
witnesse
the
palpable
errours
they
are
overtaken
with
who
cry
down
all
men
for
fallible
,
themselves
tacitely
excepted
.
By
which
sad
experience
appeareth
the
necessity
of
consulting
God
the
Authour
of
his
own
Lawes
,
confidence
in
his
Goodnesse
and
Grace
,
and
an
obsequious
minde
to
be
lead
farther
,
and
otherwise
by
him
,
than
naturall
reason
can
,
or
would
manage
us
.
6.
This
credulousnesse
was
it
which
Primitive
Christians
,
and
especially
the
Martyrs
excelled
in
,
and
whereby
they
became
invincible
,
and
even
invulnerable
in
their
Religion
:
and
whatever
the
contemporary
heathen
objected
against
it
;
and
reproached
them
with
as
Barbarous
,
their
own
Religion
(
as
mean
as
it
was
)
could
never
be
carried
on
or
subsist
long
without
:
as
might
be
shewed
by
instances
.
Nay
,
the
Christian
Fathers
of
the
Church
retorted
that
reviling
upon
themselves
,
in
naturall
affairs
and
civill
;
as
amongst
many
others
,
Arnobius
did
in
this
manner
.
Tell
me
,
doe
ye
plow
the
ground
,
and
fill
it
with
varietie
of
Seeds
,
not
believing
that
ye
shall
reap
the
fruits
of
your
labours
with
increase
,
at
the
returne
of
the
Season
?
Doe
not
you
joyn
your selves
in
Matrimonie
,
believing
your
Consorts
will
be
chast
and
faithfull
to
their
Covenants
?
Do
you
not
endeavour
procreation
,
hoping
your
Children
will
live
,
be
toward
and
obedient
?
Doe
ye
not
merchandize
and
sail
into
far
Countries
,
hoping
ye
shall
escape
the
dangers
of
the
Sea
and
Land
,
incident
to
Travailers
,
and
returne
with
safetie
and
bootie
to
your
own
Country
and
Dwelling
again
?
And
doe
ye
not
commit
your
bodies
to
the
care
of
the
Physician
,
when
ye
are
sick
,
believing
that
he
can
,
and
will
relieve
your
Dolours
?
And
ye
war
also
against
your
Enemies
,
presuming
ye
shall
win
the
day
.
And
doe
ye
not
worship
your
Gods
believing
that
they
hear
you
and
will
answer
you
?
Yea
,
and
every
School
of
Philosophie
hath
such
as
very
readily
believe
the
Master
of
the
Sect
,
without
much
arguing
or
contending
.
And
why
then
should
men
so
boggle
at
Christ
and
Christianity
,
and
so
hardly
digest
them
,
because
they
can
pick
out
many
difficulties
in
it
,
for
which
they
can
give
,
or
perhaps
understand
no
sufficient
reason
,
nor
find
easie
resolutions
?
7.
But
it
was
well
replyed
to
this
last
obstacle
of
Faith
in
naturall
Rationalists
by
Saint
Paul
preaching
to
the
Athenians
,
Acts
17.
29.
For
as
much
then
as
we
are
the
Ofspring
of
God
,
we
ought
not
to
think
that
the
Godhead
is
like
unto
gold
,
or
silver
,
and
stone
graven
by
art
and
mans
device
.
Nor
indeed
ought
we
to
think
that
God
is
like
unto
man
or
any
thing
made
by
God
:
so
as
to
bring
down
the
notions
of
a
Deity
,
and
the
manner
of
that
he
chooses
to
be
worshipped
by
,
to
agree
with
mans
imagination
.
To
whom
will
ye
compare
God
,
or
what
likenesse
will
ye
compare
to
him
,
saith
the
Prophet
Isaiah
?
intimating
unto
us
,
that
as
God
in
matter
and
forme
agreeth
not
with
any
created
being
,
so
neither
in
his
will
,
acts
,
or
outward
operations
is
he
to
be
measured
by
any
created
Rule
,
or
judged
.
But
he
is
only
Rule
to
himselfe
,
and
us
too
,
of
believing
and
doing
;
and
none
understanding
God
cleerly
and
fully
but
himselfe
;
the
understanding
which
we
have
of
him
and
his
Will
must
be
derived
from
himselfe
,
according
to
that
expression
of
the
Psalmist
,
Psal.
34.
5.
They
looked
unto
him
and
were
lightened
,
and
their
faces
were
not
ashamed
.
For
as
it
is
in
the
same
Book
of
Psalmes
,
In
thy
light
we
shall
see
light
.
Moses
was
thus
enlightened
in
his
face
even
to
coruscation
,
when
he
beheld
Gods
face
;
and
that
borrowed
lustre
communicated
it selfe
unto
standers
by
,
and
beholders
.
So
likewise
God
having
discovered
himselfe
by
his
holy
Word
,
by
the
eye
of
Faith
stedfastly
beholding
him
we
are
illuminated
also
,
more
clearly
,
fully
and
sublimely
than
by
all
the
tedious
lectures
of
the
wise
ones
of
this
world
,
wanting
such
assistances
:
as
he
that
puts
on
Spectacles
shall
(
if
defective
in
his
sight
)
see
more
,
and
better
,
than
any
of
the
same
imperfection
,
who
shall
spend
his
whole
life
in
reading
over
the
learned
Treatises
of
Opticks
,
or
Art
of
Seeing
.
An
experience
of
more
than
one
or
two
,
I
could
instance
in
,
I-suppose
may
teach
us
,
that
when
the
Soule
is
truely
devoted
to
Religion
,
which
infinite
surmises
and
suggestions
would
weaken
and
molest
,
they
have
heartily
wished
they
had
known
lesse
,
and
believed
more
;
or
that
God
would
strengthen
their
faith
,
or
weaken
their
reason
;
there
being
a
kinde
of
naturall
petulancie
in
unsanctified
reason
,
upon
all
turnes
,
to
give
molestation
to
Faith
,
till
it
be
silenced
with
strong
resolutions
of
firmly
adhering
to
our
Christian
Principles
.
8.
A
man
would
think
that
much
reading
,
and
much
learning
,
and
profound
knowledge
not
only
of
humane
stamp
and
order
,
but
Divine
,
consisting
in
the
knowledge
of
the
Scriptures
and
the
mysteries
of
the
Kingdome
of
Heaven
,
and
the
snares
of
the
world
,
and
the
deceivablenesse
of
sin
,
and
the
infirmities
of
flesh
and
blood
,
and
the
severall
stratagems
of
the
Devill
,
might
secure
a
man
from
the
severall
temptations
incident
to
our
spirituall
warfare
.
But
all
these
be
the
Gifts
and
blessings
of
God
,
and
very
usefull
to
others
as
well
as
a
mans
selfe
,
and
so
very
desireable
;
yet
very
often
it
so
falls
out
,
that
they
least
of
all
suffice
to
encounter
the
assailants
spirituall
the
owner
meets
with
in
this
world
,
but
are
profitable
and
serviceable
to
others
inferiour
to
him
.
So
that
what
we
read
,
Ecclesiastes
1.
18.
becomes
verified
,
He
that
encreaseth
knowledge
encreaseth
sorrow
:
For
as
Great
Emperourrs
and
Conquerours
in
this
world
,
increase
their
Enemies
as
they
enlarge
their
Dominions
:
so
that
whilest
they
content
themselves
with
narrower
Territories
,
they
have
fewer
Adversaries
,
than
when
they
have
extended
their
sphere
to
more
,
and
remoter
Countries
:
for
then
the
orb
without
them
,
and
surrounding
them
,
is
also
much
more
large
,
and
affordes
more
evill
Neighbours
readie
at
all
times
to
infest
them
;
so
as
a
man
dilates
his
knowledge
,
he
shall
start
more
difficulties
warring
against
his
faith
,
than
those
plain
and
honest
Believers
who
in
comparison
of
them
,
know
very
little
.
And
as
hard
,
if
not
harder
a
matter
it
is
for
men
of
great
knowledge
,
to
encounter
all
those
objections
which
discover
themselves
to
the
learned
,
as
it
is
for
the
more
ignorant
to
withstand
temptations
occurring
to
him
,
fewer
and
weaker
.
9.
And
in
truth
,
neither
the
one
nor
the
other
suffices
of
himselfe
to
cast
down
imaginations
(
as
the
Apostle
speaks
,
2
Corinth.
10.
5.
)
and
every
high
thing
that
exalteth
it selfe
against
the
knowledge
of
God
,
so
as
to
bring
into
captivitie
every
thought
to
the
obedience
of
Christ
.
But
God
hath
ordained
certain
speciall
Intellectuall
gifts
,
whereby
man
is
assisted
in
his
course
and
conflict
in
this
world
:
which
are
usually
termed
the
seven
Intellectuall
Gifts
,
illustrious
in
Christ
in
the
first
place
,
and
derived
unto
his
faithfull
members
from
him
the
head
;
mentioned
by
the
Prophet
Isaiah
,
Chap.
11.
such
as
Quick
understanding
,
Wisdome
,
Counsell
,
Might
or
Fortitude
,
Knowledge
,
and
the
fear
of
the
Lord
:
and
if
there
be
any
others
distinct
from
these
,
(
into
which
quarrell
I
will
not
now
enter
)
surely
they
are
the
speciall
gifts
of
God
,
given
unto
man
for
his
instruction
,
direction
,
guidance
and
assistance
in
the
affairs
of
his
soule
.
SECT.
VII
.
Of
Illumination
reflexive
,
whereby
a
Christian
soule
comes
to
the
knowledge
of
its
selfe
,
in
its
Spirituall
state
.
1.
BY
the
Book
of
Nature
a
man
attains
to
many
rare
and
usefull
things
,
and
especially
of
God
;
and
by
common
revelation
in
holy
Scriptures
may
the
mysteries
of
God
and
Godlinesse
be
made
known
unto
him
:
all
which
may
be
said
to
be
necessary
and
usefull
;
but
scarce
otherwise
than
as
they
lead
him
to
the
knowledge
of
himselfe
and
the
state
of
his
soule
towards
God
;
to
which
a
twofold
Revelation
is
required
.
The
first
common
to
all
Christians
,
declaring
the
Doctrine
of
Faith
and
rules
of
holy
Life
,
principles
of
well
believing
and
doing
.
But
the
second
we
are
taught
to
be
more
necessary
than
the
first
;
that
is
,
such
a
knowledge
,
or
rather
sense
of
a
mans
particular
and
inward
man
,
which
tends
to
a
censuring
and
condemning
himselfe
,
or
a
peaceable
and
comfortable
perswasion
of
such
a
state
of
Grace
and
Gods
favour
as
ends
in
immortall
Blisse
.
2.
And
as
our
Saviour
Christ
saith
,
What
will
it
profit
a
man
to
gain
the
whole
world
and
lose
his
own
soule
?
So
may
we
say
,
What
will
it
profit
a
Christian
,
to
know
the
whole
world
and
to
be
ignorant
of
his
own
soule
?
For
to
know
the
Heavens
themselves
and
their
nature
and
number
,
and
various
motions
,
is
no
heavenly
knowledge
.
And
to
know
God
himselfe
by
extraordinary
speculations
,
is
no
Godly
knowledge
of
it selfe
;
but
the
knowledge
of
a
mans
selfe
in
the
particular
relations
he
hath
to
God
,
and
Christ
the
Son
of
God
,
and
Saviour
of
the
world
,
and
of
himselfe
especially
.
For
this
knowledge
,
God
seems
to
reserve
to
himselfe
,
to
be
communicated
at
his
pleasure
.
For
as
Christ
himselfe
teaches
us
,
Matth.
11.
27.
No
man
knoweth
the
Son
but
the
Father
,
and
no
man
knoweth
the
Father
save
the
Son
,
and
he
to
whom
soever
the
Son
will
reveale
him
;
it
may
no
lesse
truly
be
said
,
No
man
knoweth
himselfe
in
his
Religious
or
Spirituall
capacities
,
but
he
to
whom
God
hath
revealed
himselfe
.
For
this
kinde
of
knowledge
a
man
is
as
averse
to
,
as
he
is
prone
to
naturall
knowledge
by
industrious
speculation
.
For
who
desires
to
finde
an
hole
,
or
spot
in
his
own
Coat
?
Yea
,
who
can
patiently
be
told
of
any
blemish
in
his
Face
,
that
his
Nose
is
too
bigge
,
and
that
his
Eyes
are
too
little
,
or
that
his
Face
is
pimpled
and
high
colour'd
,
or
that
his
Mouth
is
too
wide
,
or
that
one
Leg
is
shorter
than
another
,
or
such
like
imperfections
of
nature
or
deformities
?
And
the
minde
and
soule
being
more
neer
unto
us
,
and
valued
by
us
than
our
visible
parts
,
much
more
troubled
are
we
,
when
any
defect
is
in
them
noted
.
For
as
it
is
observed
that
Nature
hath
made
all
men
handsome
enough
in
their
own
opinion
,
as
to
their
outward
person
;
so
hath
it
made
all
men
wise
enough
,
vertuous
enough
,
and
holy
enough
:
And
though
a
current
principle
of
Religion
teaches
many
men
sometimes
,
and
upon
some
occasions
,
in
a
manner
to
acknowledge
their
weaknesses
and
imperfections
,
yet
if
another
affirms
the
like
things
of
them
,
they
are
much
molested
and
offended
,
conceiving
some
ill
will
,
or
spite
to
be
the
cause
of
such
censures
.
And
men
doe
naturally
but
jest
with
themselves
to
others
,
when
they
undervalue
themselves
,
in
hopes
and
expectation
that
such
as
hear
them
will
take
an
occasion
from
thence
to
refute
them
by
the
return
of
praises
and
commendations
of
their
worth
,
for
that
very
thing
in
which
they
disparaged
themselves
,
more
than
recompensing
such
defects
.
3.
Religion
then
,
and
that
not
in
Books
but
written
in
the
tables
of
the
Heart
,
and
affecting
rather
than
advising
,
can
alone
sufficiently
imprint
in
a
man
the
knowledge
of
himselfe
towards
God
:
to
which
notwithstanding
a
good
preparation
is
made
by
Gods
Word
,
untill
the
Grace
of
God
and
Illumination
truly
supernaturall
shall
open
more
fully
the
eyes
of
the
understanding
,
as
Saint
Paul
speaks
,
to
a
more
perfect
sense
of
a
mans
selfe
,
by
the
consideration
of
these
Five
things
,
What
we
were
not
:
What
we
were
:
What
we
are
:
What
we
ought
to
be
:
and
What
we
certainly
shall
be
hereafter
.
4.
By
what
we
were
not
,
I
mean
,
that
once
we
were
not
at
all
:
which
Divine
Revelation
hath
only
infallibly
taught
us
and
determined
,
above
the
Philosophie
of
some
,
and
against
the
Philosophie
of
others
:
And
once
it
was
,
that
not
so
much
as
in
the
loyns
of
Nature
man
was
to
be
found
;
as
all
we
at
present
may
be
said
to
have
been
in
the
loyns
of
Adam
,
before
we
appeared
in
the
world
.
For
Adam
himselfe
was
no
where
amongst
naturall
causes
to
be
found
,
in
the
most
slender
being
of
all
,
untill
God
had
produced
him
absolutely
:
nothing
of
it selfe
producing
only
nothing
;
and
being
worse
than
that
vile
lump
of
earth
out
of
which
man
was
shaped
;
all
these
things
concurring
to
humble
man
upon
the
review
of
his
base
extraction
by
his
Mothers
side
,
and
being
no
better
by
his
Fathers
side
,
God
Creatour
of
all
things
,
than
other
ugly
and
odious
creatures
in
his
eye
;
but
much
the
worse
,
as
the
masse
of
humane
flesh
being
leaven'd
with
the
vain
cogitations
of
the
minde
,
and
inordinate
concupiscences
and
affectations
,
corrupted
himselfe
above
other
creatures
,
and
by
that
contagion
infecting
him
.
With
what
great
blushing
and
confusion
then
should
we
reflect
upon
our
frustrating
Gods
designe
and
order
,
which
being
to
be
exemplarie
in
vertue
and
obedience
to
God
,
unto
other
inferiour
Creatures
,
have
render'd
them
more
vile
and
disorderly
.
And
which
is
more
lamentable
,
as
it
is
most
shamefull
,
in
the
state
degencrate
into
which
man
is
fallen
by
his
free
frailty
,
for
man
to
be
more
puffed
up
,
and
fansie
to
himselfe
an
Empire
,
even
while
he
is
tyrannized
over
by
the
rebells
of
his
own
brest
,
this
is
that
which
requires
his
severest
examination
and
judicature
of
him
;
and
not
,
as
the
common
manner
is
,
with
modester
Christians
,
to
shuffle
up
accounts
between
God
and
the
soule
,
(
others
taking
little
notice
of
one
way
or
other
,
their
past
perfections
or
present
imperfections
)
and
to
confesse
we
are
all
to
blame
,
we
have
all
sinned
,
and
are
fallen
short
of
the
glorie
of
God
,
and
that
we
generally
carrie
about
us
a
bodie
full
of
spirituall
infirmities
,
and
subject
to
failings
and
falls
.
But
these
things
touch
us
not
more
particularly
;
or
,
that
besides
the
confused
masse
of
sin
acknowledged
to
dwell
in
us
,
we
have
some
proper
and
speciall
passions
,
or
addictions
to
sin
,
this
we
either
cannot
discerne
in
our selves
,
or
through
selfe-conceitednesse
naturall
to
all
men
,
we
will
not
understand
,
untill
a
Light
from
heaven
(
as
it
happened
to
St.
Paul
)
though
not
in
that
outward
and
miraculous
manner
,
but
by
a
certain
tacite
splendour
and
illumination
,
all
the
recesses
and
dark
corners
of
the
soule
are
discovered
,
and
the
foulnesse
of
them
manifested
in
particular
.
5.
For
as
it
happens
to
the
poor
Cottager
,
or
simple
carelesse
Tenant
;
while
the
Houswife
is
alone
with
her
own
plain
companie
only
,
she
sees
little
or
nothing
amisse
in
her
House
,
it
is
clean
enough
,
as
it
seems
to
her selfe
;
and
all
things
are
set
in
order
,
and
place
convenient
enough
to
her
liking
;
but
it
chancing
that
she
is
surprised
by
some
Great
and
delicate
Person
coming
into
her
habitation
,
or
that
her
rich
and
fine
Landlord
comes
into
her
House
,
then
presently
she
lookes
about
her
every
way
,
then
she
sees
nothing
is
clean
enough
,
handsome
enough
,
or
in
place
and
order
good
enough
;
but
complains
how
she
is
taken
like
a
Slut
:
So
falls
it
out
in
Divine
matters
,
and
with
the
carelesse
and
secure
soule
,
while
she
looks
only
on
her selfe
,
and
compares
her selfe
with
her selfe
,
as
St.
Paul
speaks
;
or
perhaps
with
other
of
the
same
rank
with
her selfe
,
she
discerns
very
little
amisse
within
her selfe
;
but
Christ
our
Lord
,
and
the
Holy
Spirit
the
light
of
the
minde
and
searcher
of
the
heart
coming
into
it
;
then
she
begins
to
apprehend
her
own
uncleanlinesse
and
defects
;
then
is
she
sensible
of
her
disorders
,
foulnesse
,
and
even
Sluts
corners
;
and
begins
to
lament
her
state
,
and
confesse
her
errours
,
and
beg
pardon
for
her
unfitnesse
,
and
unsutablenesse
to
the
Divine
presence
;
A
lively
instance
whereof
,
holy
Job
may
be
in
the
Old
Testament
:
and
Peter
in
the
New
;
both
eminent
Saints
.
Job
had
discoursed
freely
and
confidently
of
God
and
his
wayes
,
and
justified
himselfe
to
a
high
degree
before
him
.
He
asserted
his
own
innocencie
and
cleannesse
before
him
,
and
men
:
Yea
,
God
himselfe
vindicated
him
from
the
calumnies
of
Satan
,
saying
,
Job
1.
8.
Hast
thou
considered
my
servant
Job
,
that
there
is
none
like
him
in
the
earth
,
a
perfect
and
an
upright
man
,
and
one
that
feareth
God
and
escheweth
evill
?
But
notwithstanding
all
this
,
God
drawing
yet
nearer
to
him
in
a
discoverie
of
himselfe
,
and
Job
to
himselfe
,
we
finde
Jobs
note
changed
to
this
,
saying
,
Job
42.
5.
I
have
heard
of
thee
by
the
hearing
of
the
ear
,
but
now
mine
eye
sees
thee
,
therefore
I
abhorre
my selfe
and
repent
in
dust
and
ashes
.
And
in
like
manner
St.
Peter
;
Christ
manifesting
himselfe
at
the
miraculous
draught
of
Fish
,
cryed
out
suddenly
at
the
apprehension
of
his
own
vilenesse
and
imperfections
,
Luke
5.
8.
Depart
from
me
,
O
Lord
,
for
I
am
a
sinfull
man
:
not
sustaining
the
presence
of
so
holy
a
Master
,
under
the
sense
of
his
own
unholinesse
,
then
chiefly
appearing
to
him
.
5.
And
thus
particularly
informed
and
affected
,
the
soule
not
only
judges
sin
in
others
to
be
sin
,
but
in
it selfe
exceeding
sinfull
:
not
only
believes
that
Anger
,
and
Malice
,
and
censuring
,
and
slandering
others
,
that
unclean
acts
,
that
light
,
wanton
,
and
carnall
thoughts
are
evill
in
others
,
but
in
it selfe
;
that
immodest
words
and
gestures
,
unkinde
,
sowr
,
froward
behaviour
and
looks
doe
ill
become
others
professing
the
Gospell
,
which
sweetens
sowr
blood
and
carriage
naturally
,
so
far
as
may
consist
with
sobriety
and
gravitie
,
but
in
its
selfe
too
;
and
disposes
to
a
change
of
temper
,
knowing
what
St.
Paul
saith
,
Galat.
5.
22.
That
the
fruit
of
the
Spirit
is
love
,
joy
,
peace
,
long-sufferance
,
gentlenesse
,
faith
,
meeknesse
,
temperance
:
And
that
the
Rule
of
Justice
given
by
Christ
,
Matth.
7.
12.
Whatsoever
ye
would
that
men
should
doe
unto
you
,
doe
yee
even
so
unto
them
,
extendeth
to
the
regulating
of
outward
looks
and
behaviour
,
which
should
be
no
other
towards
others
(
distance
of
Relations
being
observed
as
becometh
)
than
we
expect
from
others
towards
us
.
And
so
in
all
other
vices
flesh
and
blood
is
subject
to
,
even
lesse
observable
,
the
good
man
first
condemns
himselfe
,
being
more
quick-sighted
in
perceiving
,
and
severe
in
censuring
himselfe
than
others
.
6.
And
upon
,
and
together
with
the
sight
and
sense
of
a
mans
imperfections
and
pravities
,
doth
the
Day-star
arising
in
the
heart
direct
to
the
exercise
of
the
contrary
Vertues
both
Morall
and
Evangelicall
;
and
such
a
transformation
by
the
renewing
of
the
minde
,
whereby
,
as
the
Apostle
speaks
,
we
may
prove
what
is
the
will
of
God
:
and
that
the
will
of
God
is
our
Sanctification
,
as
it
is
said
,
1
Thessal.
4.
3.
And
that
Sanctification
consisteth
in
a
conformity
to
the
Image
of
his
Son
:
wherein
the
illuminated
minde
may
perceive
all
the
lines
or
Lineaments
of
the
new
man
,
and
the
forme
of
true
Godlinesse
.
So
that
as
he
that
copieth
out
an
exquisite
Picture
,
or
he
that
draweth
to
the
life
must
have
a
clear
eye
,
and
that
eye
must
be
constantly
fixed
on
the
Patern
before
it
,
which
is
to
be
followed
;
in
like
manner
,
in
the
spirituall
Fashioning
of
the
Soul
to
the
Grand
Example
Christ
,
a
perpetuall
and
strict
eye
must
be
had
and
fixed
on
him
;
whereby
it
will
appear
,
what
of
the
naturall
stone
is
to
be
knocked
or
pared
off
by
mortification
,
what
is
to
be
done
towards
conformablenesse
to
the
Image
of
Christ
.
7.
And
to
this
also
conduceth
much
what
is
mentioned
farther
concerning
our
future
state
of
happinesse
or
misery
hereafter
,
and
the
vanity
and
fallacies
of
present
enjoyments
and
possessions
,
which
latter
seem
to
an
unenlightened
eye
,
great
and
corpulent
,
being
in
truth
but
shadowes
;
as
the
former
,
to
the
eye
of
the
understanding
opened
,
solid
and
weighty
,
and
to
be
considered
above
all
things
.
For
we
dye
but
once
naturally
,
and
are
not
like
the
hearb
,
or
flower
,
or
plant
which
flourisheth
in
its
season
,
and
in
his
season
fades
and
dies
,
with
an
aptnesse
to
return
again
to
its
former
perfection
,
even
to
many
such
vicissitudes
:
the
tall
Cedar
,
or
fine
Flower
,
in
his
own
estimation
,
Man
,
necessarily
and
naturally
tending
to
decay
and
ruine
,
Dies
once
and
where
is
he
?
saith
Job
,
Chap.
14.
and
by
no
sent
of
waters
buddeth
again
,
or
riseth
from
his
cold
bed
of
earth
,
till
the
heavens
be
no
more
:
and
ariseth
by
an
Allmighty
power
,
but
no
more
to
return
to
his
place
and
condition
,
to
amend
what
he
before
had
done
amisse
,
or
so
much
as
to
repent
fruitfully
of
what
he
formerly
offended
in
.
How
then
doth
it
concern
every
true
Believer
to
be
serious
with
himselfe
,
and
standing
assured
there
is
no
Sabbath
of
pleasure
here
,
suddenly
all
our
vaine
imaginations
of
sensible
delights
here
,
are
surprised
by
the
shadowes
of
our
approaching
death
,
overtaking
,
and
extinguishing
them
:
and
that
being
come
,
there
is
no
redemption
of
our
mispent
dayes
,
no
recovery
of
our
voluntarie
losses
of
the
treasures
of
temperance
,
sobrietie
,
chastity
,
modesty
,
meeknesse
,
charity
,
good
works
,
and
devotion
towards
God.
Can
any
that
hath
his
senses
(
I
say
not
,
that
wit
which
such
inconsiderate
worldlings
too
often
,
but
vainly
vaunt
of
)
run
such
a
notorious
hazard
as
this
,
in
pursuit
(
as
Children
of
Butter
flies
)
of
the
emptie
and
perishing
vanities
,
and
fouling
(
even
in
this
life
)
their
Fingers
in
catching
these
worldly
pleasures
.
8.
And
why
should
I
adde
the
consequences
of
such
evill
infatuations
,
and
choice
,
as
is
made
here
by
such
whom
the
God
of
this
world
hath
blinded
?
Doth
not
even
Nature
teach
us
,
that
there
is
a
reward
of
Good
and
Evill
?
And
doe
not
our
senses
or
common
observation
teach
us
,
that
that
reward
is
not
precisely
or
constantly
dispenced
in
this
life
,
but
very
often
all
things
(
as
it
is
in
Ecclesiastes
)
befall
all
men
alike
;
him
that
sacrifices
,
and
him
that
sacrifices
not
:
which
the
Divine
Wisdome
hath
so
ordered
,
that
men
might
erect
their
mindes
and
direct
their
hearts
to
the
state
after
Death
,
and
stead
fastly
believe
and
accurate
remuneration
both
of
good
and
evill
;
and
that
sevenfold
,
to
what
men
suffer
or
enjoy
of
all
the
labour
or
pleasure
taken
in
this
life
,
in
pursuit
of
Good
and
Evill
.
This
our
Christian
Creeds
would
have
us
perfectly
setled
in
:
This
the
Holy
Scripture
often
inculcates
unto
true
Believers
:
And
the
Wise
man
saith
,
Ecclesiasticus
7.
36.
Whatsoever
thou
takest
in
hand
,
remember
thy
latter
end
and
thou
shalt
never
doe
amisse
:
Know
thy selfe
and
present
frailties
,
infirmities
,
and
vain
inclinations
exposing
thee
to
sin
and
errours
.
Remember
the
great
end
thou
wert
placed
for
in
this
world
;
Remember
the
inevitable
stroke
of
Death
destroying
this
Body
,
and
the
inevitable
Resurrection
restoring
it
again
to
never-dying
joy
or
miserie
.
Know
and
believe
these
things
,
soundly
and
effectually
,
and
thy selfe
thorowly
,
by
a
spirituall
Philosophie
making
thee
wise
to
vertue
and
godlinesse
here
,
and
to
salvation
hereafter
.
To
the
attaining
this
Divine
Knowledge
of
a
mans
selfe
,
some
of
the
wiser
and
soberer
Philosophers
,
and
much
more
,
ancient
and
holy
Fathers
of
the
Church
,
doe
often
exhort
others
and
exercise
themselves
,
at
the
conclusion
of
the
Day
,
revolving
in
their
mindes
,
what
they
had
done
,
and
what
they
had
not
,
the
day
passed
:
and
all
this
discerning
themselves
,
and
judging
their
actions
impartially
,
they
might
adjust
the
accounts
between
God
and
their
own
souls
;
and
as
the
Tradesman
desirous
to
thrive
,
often
turns
over
his
Day
book
(
as
he
calls
it
)
and
his
Debt-book
,
the
better
to
understand
whether
he
thrives
or
runs
behind-hand
in
the
world
,
so
every
prudent
and
thrifty
soule
frequently
reflects
on
its
selfe
and
actions
;
what
he
hath
laid
out
,
and
what
he
hath
taken
in
to
its
advantage
,
or
prejudice
.
If
the
good
Emperour
bewailed
his
hard
hap
when
he
upon
reflexion
upon
what
had
passed
one
day
,
said
,
My
Friends
we
have
lost
a
day
:
how
much
more
reason
of
lamentation
may
inconsiderate
and
dissolute
Christians
ruminating
upon
ill-spent
time
,
say
,
My
Friends
we
have
lost
Eternitie
,
we
have
lost
our
Souls
,
or
at
least
forfeited
them
so
far
as
may
not
be
regained
without
true
and
timely
repentance
,
and
renovation
,
neither
of
which
can
be
obtained
without
discerning
our selves
;
nor
that
,
without
search
made
into
our selves
,
nor
this
without
reflexions
made
upon
our selves
,
nor
this
without
Illumination
,
nor
Illumination
of
this
nature
,
without
devout
imploration
of
the
Father
of
Lights
from
whom
cometh
every
good
and
perfect
gift
.
SECT.
VIII
.
Of
Revelations
or
Illuminations
extraordinarie
by
Spirits
:
and
the
discerning
of
them
:
with
the
use
of
such
Revelations
.
1.
BUT
hitherto
have
we
treated
of
such
Light
and
Knowledge
,
which
God
,
in
the
ordinary
course
of
his
Covenant
with
Man
,
generally
vouchsafes
unto
him
:
Now
we
proceed
briefly
to
consider
the
Extraordinary
way
of
Illuminations
;
and
(
as
Saint
Paul
speaks
,
2
Corin.
12.
1.
)
come
to
Visions
and
Revelations
in
the
Lord
.
For
that
such
there
have
been
,
and
such
there
may
be
,
who
ever
believes
the
Holy
Scriptures
,
must
not
deny
;
and
whoever
will
allow
any
credit
to
Ecclesiasticall
Histories
and
Traditions
,
cannot
denie
.
I
know
God
hath
given
us
a
sufficient
Rule
revealed
in
his
Word
,
and
so
sufficient
that
we
ought
not
importunately
to
seek
for
such
extraordinarie
manifestations
of
himselfe
;
yet
hath
he
not
so
far
tyed
his
own
hands
,
as
he
hath
our
luxuriant
appetites
after
knowledge
,
which
transported
our
first
Parents
,
and
darkened
,
and
degraded
them
;
but
having
distributed
to
every
man
according
to
the
measure
of
his
Faith
,
he
,
of
his
undeserved
,
and
unexpected
liberality
,
casts
into
our
dimension
,
the
overplus
of
immediate
Illuminations
.
The
gift
of
Prophesie
before
Christ
;
and
the
frequent
grant
of
Visions
to
the
beloved
and
honoured
Patriarchs
before
the
Law
of
Moses
,
manifestly
prove
this
beyond
doubt
or
exception
.
Of
which
reasons
are
endeavoured
to
be
render'd
by
the
subtile
and
learned
,
not
belonging
to
this
place
.
But
as
for
Prophets
and
Seers
,
after
the
Law
given
,
they
were
not
only
the
Life
and
vigour
of
the
Law
so
delivered
,
which
otherwise
might
,
and
too
often
did
lie
languishing
and
neglected
;
but
so
many
speciall
intimations
of
the
minde
of
God
to
his
people
,
which
became
a
Law
likewise
to
their
Posterities
.
And
we
,
upon
whom
the
ends
of
the
world
are
come
,
as
the
Scripture
speakes
,
1
Corinth.
10.
are
entred
into
their
labours
and
Lights
of
Revelations
;
and
that
with
the
advantage
and
accessions
of
more
cleer
and
plentifull
Revelations
than
the
world
before
had
been
acquainted
with
.
And
with
this
Bodie
of
Divinity
or
Divine
Revelations
,
we
may
safely
,
and
ought
thankfully
and
modestly
to
acquiesce
:
not
despising
Prophecyings
,
as
the
Apostle
advises
,
consonant
to
that
known
Rule
given
us
.
And
that
these
materiall
Revelations
(
as
I
may
so
call
them
)
are
not
so
full
and
manifest
,
as
to
make
all
Illuminations
superfluous
and
fruitlesse
,
even
the
precisest
admirers
of
Scriptures
will
grant
;
themselves
laying
speciall
claim
to
accessorie
Revelations
or
Inspirations
.
And
an
eminent
instance
to
this
purpose
is
given
in
the
two
Disciples
travailing
to
Emaus
,
Luke
24.
who
understood
the
Scriptures
,
we
may
suppose
,
as
well
as
others
,
generally
;
and
to
help
them
therein
,
had
acted
before
their
eyes
,
what
was
before
prophesied
of
Christ
,
and
yet
could
they
not
understand
nor
believe
the
Scriptures
,
untill
Christ
expounded
unto
them
all
the
Prophesies
from
Moses
and
downward
,
concerning
himselfe
.
And
upon
the
same
occasion
of
the
other
Disciple
not
believing
,
Christ
,
ver.
45.
is
said
to
open
their
understanding
that
they
might
understand
the
Scriptures
:
which
gift
of
God
(
as
hath
been
touched
before
)
will
never
cease
to
be
usefull
to
the
same
ends
.
For
the
office
and
gift
of
the
Spirit
shall
never
cease
,
untill
the
Saints
and
Servants
of
God
come
to
contemplation
of
God
face
to
face
:
and
Christ
hath
deliver'd
up
the
Kingdome
to
the
Father
.
2.
A
great
instance
whereof
,
though
perhaps
a
little
digressive
,
we
have
in
one
of
the
most
fundamentall
Articles
of
our
Faith
,
questioned
by
that
wretch
Socinus
and
his
followers
,
directed
only
by
their
private
naturall
wits
:
Upon
the
words
of
St.
Johns
Gospell
,
Chap
1.
v.
1.
In
the
beginning
was
the
word
,
and
the
word
was
with
God
,
and
the
word
was
God
,
we
believe
that
God
became
Man
,
and
the
second
Person
in
the
Trinitie
Incarnate
.
And
some
naturall
Philosophers
(
as
the
famous
Emilius
the
Platonist
)
by
common
understanding
discerned
a
Great
Mysterie
of
the
Deitie
to
be
intended
thereby
;
but
that
unnaturall
Christian
Socinus
could
not
,
or
would
not
apprehend
so
much
;
the
reason
whereof
may
be
that
given
by
Christ
himselfe
,
John
9.
39.
For
judgement
am
I
come
into
the
world
,
that
they
which
see
not
might
see
,
and
they
which
see
might
be
made
blinde
.
They
who
have
nothing
to
helpe
themselves
but
mere
naturall
light
,
may
sooner
come
to
the
light
of
Religion
,
industriously
and
modestly
using
that
one
Talent
deliver'd
to
them
:
but
they
who
stand
upon
termes
with
God
,
and
refuse
all
other
information
besides
naturall
reason
,
shall
fall
by
the
folly
of
their
presumptuous
knowledge
.
This
is
the
ordinary
fate
of
such
persons
puffed
up
with
their
fleshly
minde
.
3.
So
on
the
other
extreme
,
divers
Christians
having
heard
and
read
of
extraordinarie
Revelatious
imparted
by
God
;
and
looking
upon
the
Light
without
,
the
Scriptures
,
as
a
dark
and
dead
letter
,
in
comparison
of
extraordinarie
and
Inward
Light
,
ambitiously
aspire
to
that
,
and
credulously
flatter
themselves
,
not
without
ostentations
outwardly
,
that
they
are
priviledged
thereby
,
to
their
ruine
:
answerably
to
the
excessive
curiosity
of
the
Greatest
of
the
Heathen
Philosophers
,
who
having
passed
the
bounds
of
vulgar
capacities
,
were
pricked
forward
with
immoderate
studie
of
such
secrets
of
Nature
,
which
they
found
they
could
not
attain
to
but
by
commerce
with
Spirits
;
and
therefore
,
with
many
vain
and
vile
rites
were
tempted
to
combine
with
them
in
such
pursuits
of
knowledge
.
So
that
it
is
observed
by
Learned
men
,
very
few
there
were
of
them
,
who
had
not
his
familiar
to
assist
him
.
And
I
have
often
and
much
wonder'd
with
my selfe
,
whence
it
should
proceed
,
that
evill
and
naturall
men
should
so
easily
and
readily
obtain
the
conversation
and
assistance
of
evill
Spirits
;
and
good
and
spirituall
men
,
so
rarely
obtain
without
delusions
,
the
co-operations
of
Good
Spirits
,
or
Angells
for
their
more
perfect
Illumination
and
directions
.
Yet
at
length
,
I
satisfied
my selfe
with
such
an
account
as
this
;
not
knowing
how
it
may
satisfie
others
.
4.
The
ground
of
all
Divine
Presence
I
take
to
be
Puritie
of
heart
and
affection
,
which
is
so
rarely
and
hardly
attained
unto
,
as
to
make
the
soule
susceptible
of
such
an
Harbinger
:
and
therefore
no
wonder
that
Gods
Spirit
should
estrange
it selfe
from
such
as
are
not
purged
according
to
the
rate
at
least
of
humane
frailty
,
from
their
uncleannesse
of
flesh
and
spirit
:
But
wicked
spirits
stand
not
so
much
upon
such
preparations
and
predispositions
as
those
;
though
,
to
conceale
from
men
what
their
reason
would
teach
them
to
lothe
them
for
,
there
constantly
were
used
certain
Ceremonies
purgative
,
(
as
they
supposed
,
)
disposing
to
pretended
purity
:
as
Poets
have
taught
us
.
And
even
in
the
Apothegmes
of
the
Fathers
in
Olympius
a
devout
Hermite
;
we
read
of
a
certain
Heathen
Priest
,
who
entring
into
the
Cell
of
a
Christian
Monk
,
who
lived
in
great
austerity
and
Devotion
,
demanded
of
him
,
whether
God
did
not
in
extraordinary
manner
reveal
Mysteries
to
him
;
who
answered
,
No.
'T
is
strange
,
replyed
he
,
that
so
it
should
not
be
with
you
taking
such
pains
:
whereas
we
seeking
our
God
so
,
finde
answers
and
see
mysteries
:
therefore
sure
it
must
needs
be
(
said
he
)
that
your
hearts
are
not
clean
before
him
:
which
the
Christians
wondering
to
hear
from
him
,
confessed
it
to
be
so
indeed
.
But
did
that
Heathen
Priest
perswade
himselfe
,
that
their
hearts
were
cleaner
than
the
Christians
?
It
may
be
so
:
but
the
truer
reason
was
,
that
their
god
,
(
so
free
of
his
Oracles
and
Revelations
)
was
not
so
clean
himselfe
as
the
Holy
Spirit
by
whom
Revelations
are
given
unto
men
;
and
therefore
might
be
more
forward
to
afford
an
impure
heart
his
impure
companie
.
Their
cleannesse
consisted
in
carnall
abstinences
;
such
as
they
write
that
great
Magician
Apollonius
Tyaneus
to
have
excelled
in
,
and
to
have
had
communication
of
Spirits
.
But
purity
of
minde
and
unroyled
and
undisturbed
Passions
are
that
wherein
such
Christian
purity
doth
consist
,
which
disposeth
to
,
or
at
least
goeth
before
Inspirations
truly
Divine
,
and
spirituall
Illuminations
.
5.
Another
reason
why
evill
Spirits
are
so
officious
to
attend
their
Confederates
;
and
the
Holy
Spirit
not
so
signally
present
with
Holy
Men
,
may
be
,
the
purity
of
intention
required
to
the
Spirit
of
God
,
more
than
to
deluding
Spirits
.
For
no
more
or
greater
impediment
needs
there
be
to
the
entrance
of
the
miraculous
Spirit
of
God
,
than
a
passionate
thirst
after
Revelations
and
Visions
,
which
imply
a
mislead
understanding
,
not
rightly
judging
wherein
consists
true
Divinenesse
;
but
supposing
that
Gifts
proceeding
from
unmortified
curiositie
,
and
tending
to
vain
glorie
and
elevation
of
a
mans
,
minde
above
others
,
render
a
man
spirituall
,
which
God
,
who
scattereth
the
proud
in
the
imagination
of
his
heart
,
and
exalteth
them
of
low
degree
,
Luke
2.
51
,
52.
most
of
all
detesteth
,
and
will
not
be
accessarie
to
:
but
rather
delivers
him
over
to
Spirits
answerable
to
his
appetite
and
humour
,
which
shall
deceive
and
abuse
him
.
A
famous
instance
whereof
we
have
in
this
Nation
in
the
last
age
,
of
a
man
very
Mathematically
learned
,
and
not
wanting
in
other
Sciences
:
very
retired
in
his
Life
,
and
exemplarie
in
his
conversation
,
with
Devotion
extraordinarie
towards
God
:
but
being
ardently
set
on
Revelations
,
and
seeking
Oracles
from
Spirits
,
obtained
his
end
so
far
as
to
have
Spectres
presented
to
him
,
through
Glasses
,
and
certain
answers
humouring
exactly
his
superstition
and
curiositie
;
so
that
he
could
not
consider
,
that
it
is
without
precedent
Divine
and
of
God
,
that
female
Spirits
should
appear
as
sent
from
him
;
and
that
such
theatricall
gestures
and
speeches
could
not
consist
with
the
Majestie
of
God
,
or
the
solemnitie
of
his
Angells
sent
by
him
:
so
that
the
large
Volume
of
such
like
Impostures
remain
to
this
day
as
a
monument
of
his
infatuations
,
and
a
Rock
to
such
as
shall
sail
by
such
Compasses
.
It
is
above
an
hundred
years
since
this
Delusion
disturbed
England
,
and
other
parts
of
Europe
too
,
especially
Germanie
.
But
not
many
yeers
are
passed
since
a
more
prodigious
one
of
this
kinde
was
afforded
us
in
Scotland
,
by
a
phanaticall
Major
,
allmost
Sainted
by
the
vulgar
Innovatours
in
Religion
,
for
his
well-managed
hypocrisie
and
stupendious
gifts
of
Prayer
extemporie
;
so
that
no
lesse
than
Simon
Magus
,
he
of
a
long
time
had
bewitched
that
unhappie
people
to
an
obduration
in
an
inveterate
Schisme
,
and
admiration
of
his
Illuminations
;
untill
his
iniquitie
was
found
to
be
hatefull
,
as
it
is
Psalm
36.
and
such
a
discovery
of
his
bestialities
and
damnable
practices
,
as
are
not
to
be
uttered
by
chast
mouths
,
or
heard
by
chast
ears
.
6.
These
and
such
like
specious
pretences
to
spirituall
Illuminations
ending
in
such
scandalous
events
,
have
put
wise
and
grave
Heads
upon
the
Doctrine
of
distinguishing
of
Spirits
,
as
they
informe
or
possesse
men
:
having
so
just
warrant
as
such
sad
experiments
minister'd
,
and
the
precept
of
Saint
John
,
1
Epist.
4.
ver.
1.
Beloved
,
believe
not
every
Spirit
;
but
try
the
spirits
whether
they
be
of
God
,
because
many
false
spirits
are
gone
out
into
the
world
.
And
to
this
end
I
hold
it
usefull
to
distinguish
three
kindes
of
Illuminations
:
the
first
merely
Speculative
,
representing
unto
the
minde
fine
and
rare
objects
,
and
heavenly
Scenes
of
God
himselfe
,
and
Christ
,
and
the
Virgin
Mary
,
and
Quires
of
Saints
,
and
such
like
;
not
at
all
tending
to
edification
of
him
that
hath
them
,
or
of
any
others
.
This
sort
I
should
think
to
be
generally
vain
and
illusive
;
as
tending
to
nothing
so
much
as
the
swelling
of
a
mans
minde
up
with
conceit
of
his
being
a
favourite
of
Heaven
.
This
that
prudent
holy
Man
saw
,
mentioned
in
ancient
Histories
:
When
the
Devill
appearing
to
him
with
a
glorious
retinue
,
representing
Christ
,
and
the
good
Angells
attending
him
;
Saint
Itor
(
for
so
was
his
name
)
demanded
what
all
that
meant
?
Answer
was
made
,
by
that
Lyar
Lucifer
,
that
he
was
Christ
,
whom
he
had
so
faithfully
served
,
and
was
come
to
refresh
and
comfort
him
with
the
manifestation
of
his
presence
in
that
resplendent
manner
.
Christ
come
to
me
,
said
he
?
I
desire
not
to
see
Christ
on
earth
,
but
in
Heaven
:
and
him
I
there
daily
worship
and
enjoy
;
whereupon
the
Devills
Stratageme
not
succeeding
,
he
with
his
Complices
is
said
suddenly
,
and
with
shame
,
to
have
vanished
.
The
like
doth
Gerson
(
Of
the
Tryall
of
Spirits
)
relate
of
another
Holy
Man
,
to
whom
none
other
,
but
the
Devill
appeared
in
the
forme
of
Christ
,
telling
him
,
that
he
was
Christ
:
but
he
believing
him
not
,
clapt
both
his
hands
before
his
eyes
,
and
said
,
I
will
not
see
Christ
here
upon
earth
!
it
suffices
me
that
I
shall
one
day
see
him
in
Heaven
.
And
Sulpitius
Severus
in
the
Life
of
Saint
Martin
tells
us
,
that
upon
a
time
,
an
Apparition
very
splendid
being
made
to
him
,
resembling
Christ
;
he
flatly
denied
to
behold
it
,
saying
,
I
will
not
see
Christ
any
otherwise
than
as
he
appeared
on
earth
,
crucified
.
From
whence
may
be
,
it
is
,
that
moderne
Revelations
and
Visions
pretended
of
Christ
and
the
Virgin
Mary
,
are
much
framed
after
this
Pattern
,
yet
often
also
otherwise
,
and
with
the
same
probability
and
use
.
It
seems
to
me
therefore
a
very
good
argument
of
an
evill
Vision
,
when
such
are
sent
only
to
be
admired
and
star'd
on
.
And
when
a
strong
desire
in
men
,
not
otherwise
evill
,
to
be
partakers
of
strange
sights
and
Revelations
possesses
them
,
it
is
probable
enough
,
that
God
may
punish
their
carnall
fondnesse
of
that
nature
,
with
delivering
them
over
to
such
delusions
of
Spirits
,
ready
enough
to
doe
their
office
of
deceiving
.
7.
Secondly
,
From
the
matter
of
Revelations
,
judgement
may
be
competently
made
of
the
Revelation
it selfe
;
whence
it
cometh
and
what
it
is
.
For
in
our
Religion
towards-God
,
we
must
alwayes
build
upon
some
such
firme
and
unshaken
foundations
given
us
by
Christ
in
his
Revealed
Word
,
whereby
we
are
to
try
all
extraordinary
Illuminations
,
or
Visions
,
or
Revelations
.
So
that
whatever
shakes
or
weakens
those
principles
given
us
,
must
not
be
allowed
to
proceed
from
God
,
but
from
our
vain
imaginations
,
or
the
subtile
blandishments
of
the
Tempter
.
To
deny
Christ
come
in
the
flesh
,
was
in
Saint
John's
age
a
signe
of
an
Antichristian
Spirit
.
To
subvert
the
Doctrine
of
Christ
,
and
the
silencing
of
Moses
his
Law
;
To
abuse
Christian
Libertie
,
to
an
occasion
of
the
flesh
.
To
break
the
bond
of
Unitie
and
Christian
Charitie
,
by
disowning
and
contemptuously
disobeying
Governours
for
every
frivolous
matter
,
and
such
like
,
was
,
in
Saint
Paul's
dayes
,
lookt
on
,
and
taught
by
him
,
to
be
inconsistent
with
a
Gospell
Spirit
,
or
sound
Revelations
,
and
such
,
that
though
an
Angell
from
Heaven
should
teach
such
contrarietie
to
Christianity
,
he
was
to
be
Anathematized
.
There
must
be
therefore
,
as
judicious
Authours
tell
us
,
the
like
forme
in
all
sound
Revelations
to
us
,
as
was
found
in
Christs
,
at
the
time
of
his
Transfiguration
;
there
must
be
Moses
and
Elias
joyned
with
them
:
that
is
,
the
Law
and
the
Prophets
,
viz.
the
Word
of
God
vouching
them
.
8.
A
Second
sort
therefore
may
be
such
Visions
as
are
partly
Speculative
and
partly
Practicall
,
having
indeed
extraordinarie
Discoveries
,
but
not
resting
there
,
but
tending
to
good
or
evill
:
by
which
,
their
good
or
evill
natures
may
be
discerned
.
For
as
much
as
God
cannot
denie
himselfe
,
as
the
Scripture
assures
us
:
neither
may
he
by
Extraordinary
intimations
warrant
us
to
doe
that
which
ordinarily
he
forbids
:
so
that
they
,
as
pretended
Prophets
,
may
be
known
by
their
works
,
as
Christ
tells
us
.
For
though
the
Devill
may
doe
good
sometimes
,
(
at
least
in
appearance
)
yet
God
never
doth
evill
:
neither
(
as
Saint
James
saith
)
tempteth
he
any
man
so
to
doe
.
To
Preach
therefore
against
Truth
;
to
pray
against
Edification
of
the
whole
Body
of
the
Church
,
with
a
seeming
advantage
to
some
few
;
to
Prophesie
without
Rule
,
order
,
or
subjection
,
is
to
bewray
the
bitter
fountain
from
which
such
sweet
waters
flow
.
And
though
the
Devill
may
sometimes
speak
as
well
as
foresee
the
truth
,
God
cannot
at
any
time
speak
what
is
untrue
.
When
therefore
pretended
Lights
and
Visions
fail
of
their
due
event
and
end
,
it
is
certain
that
that
Light
is
from
him
that
transformes
himselfe
into
an
Angell
of
Light
:
but
is
not
so
in
trueth
.
And
this
was
the
Character
God
himselfe
gave
unto
his
own
People
the
Jewes
,
to
preserve
them
from
Impostures
and
delusions
of
false
Prophets
;
and
by
which
they
were
wont
to
try
and
judge
of
Prophets
,
Deuter.
18
,
22.
When
a
Prophet
speaketh
in
the
name
of
the
Lord
,
If
the
thing
follow
not
,
nor
come
to
passe
,
that
is
the
thing
which
the
Lord
hath
not
spoken
,
but
the
Prophet
hath
spoken
it
presumptuously
:
thou
shalt
not
be
affraid
of
him
.
But
in
some
cases
the
signe
was
to
be
judged
by
the
matter
,
and
not
the
matter
by
the
signe
;
viz.
When
the
extraordinary
Revelation
tended
to
the
subversion
of
the
fundamentall
points
of
Religion
,
as
is
said
before
.
For
so
we
read
,
Deuter.
13.
1
,
2.
If
there
arise
among
you
a
Prophet
and
a
dreamer
of
Dreams
,
and
giveth
thee
a
signe
or
a
Wonder
:
And
the
signe
or
the
Wonder
come
to
passe
,
whereof
he
spake
unto
thee
,
saying
,
Let
us
goe
and
serve
other
gods
,
which
thou
hast
not
known
,
and
let
us
serve
them
,
Thou
shalt
not
hearken
unto
the
words
of
that
Prophet
,
&c.
So
that
we
may
see
from
hence
,
that
Visions
leading
to
superstitions
,
doe
not
so
much
commend
these
,
as
these
condemne
them
.
9.
Again
,
as
it
is
with
Diamonds
and
other
Jewells
,
generally
of
great
value
,
when
they
are
scarce
and
rare
,
but
being
brought
in
heaps
,
and
common
,
are
either
counterfeit
,
or
lose
their
wonted
worth
;
so
is
it
with
Visions
,
Raptures
,
and
extraordinarie
Illuminations
,
where
they
are
common
and
familiar
,
they
may
lose
their
esteem
and
reputation
,
and
be
reduced
to
the
Classis
of
Diseases
,
and
the
sublimating
of
the
understanding
to
strange
apprehensions
and
speeches
incident
to
bodily
inflammations
,
of
which
,
notable
instances
and
many
are
extant
in
the
reports
of
Physicians
,
as
well
as
them
who
treat
of
Possessions
.
And
I
can
think
little
more
reverently
of
the
frequentation
of
Visions
and
Revelations
celebrated
in
the
Lives
of
those
three
famous
Women
published
together
,
viz.
Hildegardis
,
Elizabeth
,
Micthildis
:
which
afford
us
such
instances
by
bushells
,
as
it
were
;
I
will
not
instance
in
Jacobus
de
Voragine
his
Golden
Legend
,
nor
Caesarius
Heiberstachius
,
as
I
could
,
to
the
great
disadvantage
of
that
Cause
which
was
intended
to
be
advanced
thereby
;
as
such
,
at
which
the
modester
and
graver
of
the
Roman
Communion
need
not
any
other
to
put
them
upon
blushing
at
;
they
doe
it
of
themselves
.
But
when
I
read
in
the
Visions
of
Katharine
of
Sienna
sainted
,
a
perpetuall
storie
of
God
himselfe
appearing
to
her
,
and
preaching
in
person
to
her
,
almost
through
the
whole
book
,
(
though
I
like
the
Sermon
very
well
,
and
must
needs
acknowledge
the
Documents
deliver'd
to
be
many
of
them
very
Divine
and
usefull
)
I
cannot
assent
unto
the
Scene
there
given
us
.
If
these
Revelations
,
(
as
we
say
of
Phanaticall
and
pretended
Inspirations
and
gifts
of
Prayer
in
Publick
)
were
so
Divine
as
reputed
and
affirmed
,
why
doe
they
not
become
Canonicall
?
Why
are
they
not
equallized
to
the
Holy
Scriptures
?
But
things
are
not
come
to
that
height
,
thankes
be
to
God
,
unlesse
with
them
who
glorying
immodestly
of
a
Light
within
them
,
and
the
Word
and
Will
and
Wisdome
of
God
given
into
them
,
contemne
the
written
Word
;
themselves
,
for
this
very
reason
,
becoming
suspected
,
convicted
,
and
detestable
.
10.
But
those
Visions
which
are
so
practicall
and
grosse
as
that
they
end
,
as
in
their
consummation
,
in
the
gratifying
of
our
senses
outward
,
and
them
the
grossest
,
overthrow
,
in
my
opinion
,
the
spiritualnesse
,
and
even
the
honesty
of
Revelations
,
and
notably
shake
the
reputation
of
that
Religion
which
countenances
them
.
If
it
were
recorded
only
in
an
unapproved
Author
,
what
I
finde
in
the
Sermon
of
an
eminent
Preacher
,
Granatensis
,
Vol.
5.
pag.
387.
concerning
the
same
Katharine
of
Sienna
,
Gregorie
Thaumaturgus
Bishop
of
Neocaesarea
,
of
an
Exposition
of
the
Faith
which
he
received
from
Saint
John
the
Evangelist
,
by
the
meanes
of
Mary
the
Mother
of
God.
But
the
Romanists
themselves
are
so
modest
(
we
thank
them
)
as
not
to
hold
it
to
be
the
same
we
now
have
under
that
name
.
And
we
are
so
bold
to
tell
them
,
that
their
Visions
,
Miracles
and
Revelations
,
so
much
sometimes
with
the
ignorant
sort
boasted
of
,
have
done
them
more
discredit
with
the
wiser
,
than
good
,
or
honour
.
11.
And
to
these
another
note
of
true
and
false
Illuminations
and
Alluminations
,
(
which
I
may
call
all
outward
Discoveries
made
to
the
senses
)
may
be
that
made
by
the
observation
of
the
Masters
of
such
Learning
:
That
in
the
true
and
near
approach
of
God
and
his
Holy
Spirit
to
the
sense
outward
,
or
minde
inward
,
first
great
trouble
,
surprisement
,
consternation
,
and
deep
humiliation
are
wrought
upon
the
spirit
of
him
the
Lord
vouchsafes
so
to
honour
with
his
presence
,
as
it
appears
by
Ezechiell
the
Prophet
,
Daniell
;
and
before
them
,
by
Manoah
:
who
were
struck
with
dread
and
confusion
at
the
Revelations
made
unto
them
:
as
likewise
was
the
Blessed
Virgin
,
at
the
aspect
and
Annunciation
of
the
Angell
Gabriell
,
but
in
the
winding
up
and
conclusion
,
they
were
all
refreshed
and
comforted
aboundantly
.
On
the
contrary
,
the
specious
Pageantry
and
Insinuations
of
Evill
Angells
are
begun
with
great
delight
of
the
deluded
minde
;
and
in
the
conclusion
,
bring
shame
,
sorrow
,
and
confusion
:
answerable
indeed
to
the
method
of
the
tempter
in
all
other
Cases
:
in
which
the
good
Wine
is
brought
forth
first
;
of
which
when
men
have
well
drunk
,
followes
the
bad
:
but
Christ
first
sets
before
his
faithfull
servants
,
the
bad
,
and
keepeth
the
best
to
the
last
of
all
:
that
he
might
humble
thee
,
and
that
he
might
prove
thee
,
to
doe
thee
Good
at
the
latter
end
;
as
it
is
said
,
Deuteron
,
8.
ver.
16.
Brisk
,
Pert
,
and
vaunting
are
the
gifted
by
Evill
Spirits
,
reflecting
upon
such
their
perfections
above
others
;
but
modest
,
humble
,
and
grave
are
they
who
are
indeed
taught
of
God.
12.
And
thus
having
briefly
prepared
the
true
Christian
with
a
prospect
given
him
of
the
nature
,
use
,
and
necessitie
of
true
Spirituall
Illuminations
,
translating
him
out
of
the
Kingdome
of
darknesse
into
the
marvellous
light
of
saving
Knowledge
and
Faith
,
before
due
progresse
can
be
made
to
the
life
and
power
of
Faith
in
holy
Conversation
;
and
likewise
shewed
the
hazards
of
miscarrying
through
mistaken
Light
;
I
proceed
to
the
Second
Part
of
Christian
walking
with
God
,
by
walking
according
to
that
Light
,
consisting
principally
in
Spirituall
Purgation
or
Sanctification
.
A
Prayer
for
Spirituall
Illumination
.
O
Allmighty
God
and
Heavenly
Father
,
the
Light
and
life
of
the
world
lying
in
darknesse
:
Who
by
thy
Son
Jesus
Christ
coming
into
the
world
,
enlightenest
every
one
that
cometh
into
the
world
:
and
whome
to
know
is
eternall
Life
.
But
who
can
know
thee
the
Father
but
the
Son
and
he
to
whome
he
shall
reveale
him
?
and
yet
none
can
come
unto
the
Son
unlesse
the
Father
draw
him
:
and
none
doth
the
Father
draw
unto
him
but
by
his
holy
Spirit
,
teaching
all
things
.
Send
down
,
I
beseech
thee
,
that
Spirit
of
light
,
life
and
truth
into
my
minde
and
heart
,
that
they
may
preserve
me
,
prevent
,
and
informe
me
,
and
rule
me
:
that
by
that
key
of
knowledge
,
the
door
of
my
heart
may
be
opened
,
and
the
eyes
of
my
understanding
to
perceive
the
things
of
God
,
which
are
only
spiritually
discerned
;
and
that
I
may
not
love
darknesse
rather
than
light
,
because
my
deeds
are
evill
.
But
grant
that
in
thy
light
I
may
see
Light
,
and
know
how
to
choose
the
good
and
refuse
the
Evill
;
not
calling
darknesse
,
light
:
nor
light
,
darknesse
;
nor
bitter
,
sweet
;
nor
sweet
bitter
;
nor
good
,
evill
;
nor
evill
,
good
.
Various
are
the
Mazes
and
Labyrinths
of
this
World
,
and
many
are
lost
in
them
,
Difficult
is
the
road
,
and
strait
is
the
way
that
leadeth
unto
trueth
,
and
life
,
and
few
there
be
that
find
them
.
Dangerous
it
is
to
lean
to
mine
own
understanding
,
or
wisdome
who
am
but
of
yesterday
and
know
nothing
as
I
ought
to
know
.
To
whome
therefore
should
I
betake
my selfe
for
help
and
succour
,
but
to
thee
,
O
Lord
,
who
alone
canst
open
the
eyes
of
him
that
is
borne
blinde
;
and
who
art
the
Father
of
Lights
,
from
whome
cometh
every
good
and
perfect
gift
;
and
givest
to
all
men
liberally
and
upbraidest
not
.
And
how
should
we
come
unto
thee
but
through
Jesus
Christ
,
who
is
made
unto
us
of
God
,
Wisdome
,
Righteousnesse
,
Sanctification
and
Redemption
?
In
him
therefore
coming
unto
thee
,
I
pray
thee
to
give
me
wisdome
that
sitteth
by
thy
Throne
;
and
reject
me
not
from
thy
Children
.
For
I
thy
servant
and
son
of
thy
handmaid
,
am
a
feeble
person
and
of
short
time
,
and
too
young
and
weak
for
the
understanding
of
judgement
and
thy
Lawes
:
O
send
her
out
of
thy
holy
heavens
:
and
from
the
throne
of
thy
glorie
:
that
being
present
she
may
labour
with
me
that
I
may
know
what
is
pleasing
unto
thee
,
and
what
is
that
good
and
acceptable
will
of
God.
For
hardly
do
we
guesse
aright
of
the
things
that
are
upon
earth
,
and
with
labour
doe
we
finde
the
things
that
are
before
us
;
but
the
things
that
are
in
heaven
who
hath
searched
out
,
but
by
thy
Spirit
which
searcheth
all
things
,
even
the
hidden
things
of
God.
I
am
a
stranger
and
a
Pilgrim
upon
earth
,
O
hide
not
thy
Commandments
from
me
,
that
so
having
a
sound
and
saving
knowledge
of
thee
and
of
my selfe
and
mine
own
wayes
,
of
my
errours
and
my
negligences
,
and
ignorances
,
of
mine
infirmities
and
emptinesses
,
and
so
diffident
in
,
and
disliking
my selfe
,
I
may
apply
my selfe
to
thee
,
lay
hold
on
thy
strength
,
partake
of
thy
fullnesse
and
freenesse
,
and
have
a
sincere
faith
in
thee
,
a
fervent
love
of
thee
,
and
holy
life
before
thee
:
and
professing
thee
outwardly
may
believe
thee
inwardly
,
and
serve
thee
in
all
good
works
,
in
all
godly
conversation
and
honesty
,
and
persevere
therein
through
Jesus
Christ
our
Lord
,
Amen
.
The
Second
Part.
OF
THE
PURGATIVE
PART
OF
RELIGION
.
SECT.
1.
That
Action
and
good
Works
must
be
added
to
true
Knowledge
,
and
Believing
.
And
of
the
distinction
of
Sins
to
be
purged
.
1.
AS
Light
was
at
the
first
Creation
produced
by
God
,
as
an
Introduction
to
his
Six-dayes
workes
;
so
hath
he
continued
that
light
to
all
his
Creatures
,
but
especially
Man
,
the
greatest
Artist
of
all
other
,
to
the
better
discharge
of
those
Acts
and
Offices
assigned
him
in
the
few
dayes
of
his
labour
in
this
World.
And
according
to
his
gift
in
workes
of
Nature
,
hath
he
provided
a
proportionable
light
of
Understanding
and
Faith
,
to
give
him
Means
,
Rule
,
and
Opportunity
to
work
the
work
of
God
,
and
that
especially
,
upon
his
own
soule
:
to
the
end
it
may
draw
near
unto
God
both
in
likenesse
of
perfection
,
and
fruition
of
blessednesse
.
For
the
Image
of
God
defaced
by
our
Apostacie
,
having
contracted
many
and
monstrous
deformities
,
the
great
businesse
we
are
to
be
imployed
about
,
is
,
how
to
refashion
our selves
to
that
Grand
Patern
,
which
became
visible
to
us
by
the
Incarnation
of
Christ
,
the
brightnesse
of
Gods
glorie
,
and
the
expresse
Image
of
his
Father
:
So
that
as
we
see
it
is
with
Statuaries
,
who
are
to
make
an
accurate
Image
out
of
a
rude
and
naturall
stone
taken
out
of
the
Quarrie
,
what
light
is
necessarie
,
what
judgement
,
what
diligence
,
by
little
and
little
,
to
chip
and
hew
away
all
irregular
parts
,
and
roughnesse
,
till
the
intended
forme
riseth
out
of
it
;
so
must
it
be
with
every
good
Christian
,
to
whom
God
hath
given
his
Light
to
work
by
,
and
Instruments
to
work
with
,
and
matter
to
work
upon
,
his
own
soule
;
over-grown
and
mishapen
and
wholly
out
of
order
and
rule
;
as
taken
out
of
the
common
rock
of
Nature
.
2.
God
therefore
hath
set
up
his
Holy
Word
amongst
us
,
as
the
Greater
Light
to
rule
the
Day
:
according
to
whose
Illumination
we
should
direct
and
rule
all
our
actions
:
and
not
,
contrary
to
our
Saviours
advice
,
put
it
under
a
Bed
,
or
under
a
Bushell
,
that
is
,
not
under
the
bed
of
slothfulnesse
and
lazinesse
,
nor
under
the
bushell
of
worldlinesse
,
and
secular
businesses
,
and
traffickings
;
whereby
men
are
wont
to
make
use
of
the
Scripture
the
better
to
advance
worldly
profits
,
as
hypocrites
doe
:
or
sweetly
to
flatter
themselves
that
they
know
much
:
as
if
the
gifts
of
God
to
us
,
were
service
done
to
him
,
and
he
were
so
well
satisfied
with
the
talents
committed
to
our
trust
,
that
he
would
never
require
any
thing
from
us
;
or
perhaps
some
lipp-service
,
whereby
with
religious
Discourse
,
we
move
others
to
think
well
of
us
,
were
to
be
good
and
faithfull
servants
to
him
,
though
we
remained
unfruitfull
:
as
if
he
that
gives
aym
to
another
should
perswade
himselfe
,
that
he
had
hit
the
mark
himselfe
.
But
the
Holy
Scriptures
quite
contradict
this
,
and
that
often
:
as
St.
James
,
1.
22.
Not
the
hearers
of
the
Law
are
justified
before
God
,
but
the
doers
:
And
St.
Paul
,
Rom.
2.
13.
speaking
the
same
thing
.
Which
we
must
not
so
understand
as
if
the
Law
of
Moses
were
here
only
commended
,
but
the
Law
of
Christ
;
obedience
to
whom
is
no
lesse
necessary
to
our
justification
and
salvation
;
than
the
workes
of
Moses
his
Law
were
once
necessary
to
him
that
would
live
by
them
.
For
this
is
the
Doctrine
of
Christ
himselfe
,
Luke
12.
47.
He
that
knoweth
his
Masters
will
and
doth
it
not
,
shall
be
beaten
with
many
stripes
.
And
so
where
he
saith
,
John
8.
19.
If
ye
had
not
known
me
,
ye
had
had
no
sin
.
(
comparatively
)
but
now
ye
say
,
We
know
,
therefore
your
sin
remaineth
.
For
at
the
day
of
Judgement
(
as
Gerson
observeth
)
it
shall
not
so
much
be
demanded
of
us
,
how
much
we
know
,
how
well
skill'd
we
are
in
the
Scriptures
,
what
notable
Disputers
and
Arguers
we
have
been
out
of
them
:
nor
how
many
good
Sermons
we
have
heard
,
nor
how
many
Chapters
we
have
read
,
or
how
often
:
but
as
the
forme
of
proceeding
in
that
Great
Day
contained
in
the
Scriptures
,
assures
us
,
Matt.
25.
34
,
36
,
&c.
what
good
workes
we
have
done
in
the
true
faith
we
professe
:
and
what
good
fruits
the
tree
of
knowledge
of
Good
and
Evill
hath
produced
.
And
in
our
spirituall
warfare
,
it
will
not
suffice
to
beat
the
Drum
,
or
sound
,
as
it
were
,
the
Trumpet
,
to
stir
up
others
to
fight
that
good
fight
appointed
by
Christ
against
flesh
and
blood
,
and
spirituall
wickednesses
:
unless
as
St.
Paul
exhorteth
,
we
quit
our selves
likemen
in
Christs
Camp.
3.
Applying
then
our selves
to
so
Divine
and
necessary
a
work
;
before
we
can
doe
what
is
required
,
we
must
judge
what
is
amisse
;
and
being
now
about
to
purge
our selves
from
filthinesse
of
flesh
and
spirit
,
as
St.
Paul
speaks
,
2
Corin.
7.
1.
we
are
first
of
all
to
be
throughly
perswaded
of
those
spots
,
and
blemishes
which
are
to
be
cleansed
from
the
soule
,
and
those
scales
which
are
to
be
taken
off
our
Eyes
:
and
those
infirmities
and
distempers
our
souls
naturally
labour
under
.
For
we
see
not
,
if
we
lament
not
our
rude
,
and
polluted
naturall
state
;
our
defects
and
deformities
,
and
finde
the
smart
of
our
sores
:
there
is
little
probabilitie
we
should
be
sollicitous
so
far
about
our selves
,
as
to
seek
for
redresse
and
remedie
for
the
same
;
but
having
attained
this
,
that
which
followes
in
the
mentioned
words
of
the
Apostle
,
viz.
perfecting
holinesse
in
the
fear
of
the
Lord
,
may
happily
succeed
.
And
this
advantage
by
the
same
words
is
put
into
our
hands
towards
so
great
and
good
work
,
as
to
learne
the
generall
division
of
our
sins
and
impurities
to
be
removed
:
and
that
some
sins
have
the
resemblance
of
a
spirituall
nature
,
and
others
,
of
a
fleshly
:
For
according
to
the
diverse
constitution
of
Man
consisting
of
Soule
and
Bodie
:
whereby
he
partaketh
both
of
the
nature
of
Spirits
,
and
Beast
,
so
are
his
inclinations
;
sometimes
transporting
him
to
the
excesses
of
Evill
Spirits
,
and
sometimes
sinking
him
down
towards
brutish
lusts
:
but
which
are
insinuated
unto
us
by
St.
James
,
Chap.
3.
15.
thus
writing
,
This
wisdome
descendeth
not
from
above
,
but
is
earthly
,
sensuall
,
and
devillish
.
Whereby
we
understand
that
some
sins
,
and
especially
they
of
the
minde
of
man
,
are
really
devillish
;
as
having
the
Devill
as
well
for
their
Authour
as
Actour
,
viz.
Envyings
,
Gloryings
,
Strife
,
Lying
instanced
in
by
St.
James
,
a
little
before
;
and
some
others
of
the
like
nature
.
And
on
the
other
side
,
Hatred
,
Murthers
,
Violences
offered
to
others
,
Intemperance
,
Incontinence
,
and
slothfulnesse
and
such
like
,
are
such
which
senfuall
appetites
dispose
us
unto
and
we
have
in
common
with
beasts
prone
to
them
.
Yet
to
the
shame
of
Man
may
it
be
spoken
,
beasts
many
times
governed
by
their
senses
being
not
so
great
offenders
thereby
as
men
directed
to
higher
and
better
things
both
by
Reason
,
and
Religion
,
or
Faith.
For
in
trueth
,
there
is
a
fourfold
restraint
appointed
by
God
for
the
keeping
us
within
due
compasse
of
living
.
First
,
our
very
Senses
not
made
by
evill
customes
more
brutish
than
naturally
they
are
,
doe
certifie
by
a
naturall
reluctancie
,
when
we
exced
due
measure
in
the
use
of
sensible
pleasures
.
And
a
greater
light
,
and
check
to
such
exorbitances
,
does
our
Reason
give
us
,
not
bribed
by
corruption
to
give
false
reports
and
dictates
.
But
the
Light
and
Rules
of
Faith
are
yet
more
clear
,
full
,
and
perfect
to
direction
and
sanctification
:
but
the
life
and
Crown
of
all
is
the
Grace
of
God
bringing
the
will
of
man
into
subjection
,
and
obedience
.
Most
of
which
we
shall
here
speak
briefly
to
.
SECT.
II.
Of
the
Office
and
Power
of
Faith
in
purging
the
Soule
from
sinfull
defilements
.
1.
FAith
(
as
we
have
shewed
)
is
by
descent
,
of
heavenly
extraction
:
It
is
the
gift
of
God
,
and
not
owing
originally
to
the
will
or
election
of
man
:
And
it
is
given
as
an
Instrument
to
work
the
work
of
God
:
And
this
it
doth
,
well
applyed
and
improved
,
by
the
Illumination
alreadie
spoken
of
,
and
discoveries
of
Gods
Will
,
and
our
Dutie
in
a
clearer
and
fuller
manner
than
otherwise
we
could
attain
to
.
But
this
is
not
all
;
this
is
not
the
greatest
or
chiefest
part
of
its
Power
and
vertue
;
but
that
which
impells
and
enables
us
too
,
to
doe
the
Will
of
God
;
For
as
Christ
our
Lord
and
Master
saies
,
He
sent
me
into
the
world
to
bear
witnesse
unto
the
trueth
,
and
that
not
by
affirmation
only
,
but
by
exemplarie
holinesse
consummated
in
dying
for
the
trueth
;
so
should
every
good
Christian
,
by
doing
,
and
dying
,
if
need
be
,
testifie
to
the
trueth
.
2.
And
surely
,
great
is
the
influence
true
and
strong
Faith
hath
to
that
end
:
according
to
St.
John
,
1
Ep.
5.
4.
telling
us
,
This
is
our
victory
,
even
our
faith
:
so
termed
,
because
it
is
the
principall
meanes
whereby
we
become
Conquerors
of
Gods
and
our
own
Enemies
:
which
St.
Paul
,
2
Cor.
10.
4.
calls
the
pulling
down
of
strong
holds
,
and
of
every
thing
that
exalteth
it selfe
against
God
(
as
all
sinfull
lusts
doe
)
and
bringing
it
into
the
subjection
of
Christ
.
For
here
is
verified
what
Christ
foretold
in
the
Gospell
,
A
mans
enemies
shall
be
they
of
his
own
house
:
A
militant
Christian
never
being
free
from
intestine
jars
and
warrings
of
the
Law
of
his
members
against
the
Law
of
his
minde
and
faith
.
So
that
if
we
listen
to
any
suggestions
,
or
lean
on
any
other
aid
,
but
what
our
Faith
furnishes
us
withall
,
we
are
lyable
to
fail
and
fall
in
our
contentions
.
For
as
Christ
said
to
the
Father
of
the
Demoniacall
Son.
Mark
9.
All
things
are
possible
to
him
that
believeth
:
So
shall
we
see
on
the
contrary
,
all
things
are
impossible
to
him
that
disbelieveth
:
it
being
said
of
Christ
himselfe
,
Mark
16.
5.
He
could
doe
there
(
viz.
in
his
own
Country
)
no
mighty
works
,
because
of
their
unbelief
:
as
if
unbelief
in
man
,
had
tied
Gods
hands
,
and
disabled
him
who
is
ever
omnipotent
,
to
act
accordingly
:
though
we
must
understand
the
words
of
Scripture
not
absolutely
,
but
according
to
the
ordinary
course
of
Gods
proceeding
towards
man
;
who
must
not
expect
that
God
will
obtrude
his
blessings
upon
him
contemning
him
,
as
did
these
his
Countrymen
,
who
astonished
at
the
Wisdome
and
Doctrine
of
Christ
,
carped
at
his
Relations
and
Education
,
and
meannesse
of
his
Person
and
Parentage
,
believing
,
with
prejudice
reproveable
by
their
senses
,
that
Christ
could
not
doe
that
they
saw
him
doe
;
and
therefore
refused
to
bring
forth
to
him
their
sick
and
impotent
,
so
that
he
could
not
doe
many
mighty
workes
there
.
And
the
case
is
the
same
in
spirituall
mortifications
,
and
cures
of
the
distempered
soule
:
To
him
that
believeth
,
all
things
are
possible
,
but
unbelief
makes
possible
things
impossible
;
and
easie
things
,
most
difficult
.
For
Faith
not
doing
its
office
of
declaring
to
the
ignorant
minde
,
the
nature
of
God
,
an
implacable
Enemie
to
sin
;
and
the
nature
of
sin
,
an
intolerable
Enemie
to
God
,
man
must
needs
be
carried
away
by
that
false
naturall
light
that
he
hath
,
after
those
pleasing
objects
that
seem
,
rather
than
are
good
to
him
:
And
again
;
He
whose
faith
is
firme
,
is
also
operative
as
well
as
intuitive
,
and
so
far
influenced
and
excited
by
it
,
that
he
cannot
choose
but
he
must
act
according
to
his
judgement
,
perswasion
,
and
principle
of
life
.
3.
For
what
was
that
which
moved
Moses
to
forsake
Egypt
,
and
bid
adieu
to
the
Courtly
pleasures
of
it
,
and
to
suffer
affliction
with
the
people
of
God
,
and
to
esteem
the
very
reproach
of
Christ
greater
riches
than
the
Treasures
of
Egypt
;
but
that
,
as
the
Scripture
tells
us
,
He
,
by
his
faith
,
saw
him
that
was
invisible
,
and
by
his
faith
had
respect
unto
the
recompence
of
the
reward
.
He
by
faith
both
believed
aright
in
God
;
and
by
the
same
,
loved
what
appeared
to
him
most
noble
and
desireable
.
Which
held
not
good
then
only
,
but
is
of
perpetuall
truth
,
as
is
that
of
our
Saviour
Christ
also
:
According
to
thy
faith
,
so
be
it
unto
thee
.
So
it
is
,
and
so
it
ever
will
be
unto
Christian
Soules
.
If
a
man
believes
truely
but
does
not
fully
,
his
faith
is
impotent
in
its
hands
and
feet
,
and
can
profit
very
little
to
the
main
end
of
Faith.
If
a
man
believes
firmely
,
but
not
soundly
nor
truely
,
his
faith
(
like
to
the
knowledge
acquired
by
our
first
Parents
upon
the
eating
of
the
forbidden
fruit
)
brings
him
to
shame
and
confusion
of
face
.
And
of
this
sort
are
innumerable
mistakes
,
not
to
be
here
instanced
in
;
that
only
excepted
,
which
is
of
most
generall
evill
consequence
,
whereby
men
are
wont
,
and
willing
to
divide
and
rend
faith
from
it selfe
;
I
mean
the
Forme
or
inward
act
of
believing
,
from
the
power
and
effect
of
Faith
;
perswading
themselves
that
Faith
alone
so
taken
,
gives
us
Justification
;
and
if
so
,
it
must
needs
give
us
Sanctification
too
.
For
none
are
justified
,
but
such
as
are
thereunto
prepared
by
a
competent
degree
of
Sanctification
.
And
so
in
trueth
at
length
,
it
will
be
found
,
that
whatever
is
pretended
and
more
dangerously
presumed
,
no
man
is
more
Justified
alone
by
Faith
,
than
he
is
Sanctified
by
it
alone
:
and
the
workes
of
Faith
are
in
no
place
of
holy
Scripture
,
opposed
to
Faith
it selfe
,
the
cause
of
such
workes
,
in
reference
to
our
Justification
:
And
it
is
altogether
as
derogatory
to
Christs
merits
and
the
freenesse
of
Gods
Grace
,
to
rest
upon
such
Faith
for
justification
and
salvation
,
as
upon
such
workes
of
Faith.
But
this
I
speak
as
I
passe
.
4.
However
therefore
the
Authours
of
such
Doctrine
,
or
,
at
least
,
formes
of
speaking
,
as
have
lately
prevailed
,
disown
the
necessary
ill
consequences
of
the
same
;
and
allow
,
yea
urge
much
good
workes
;
and
with
many
flourishes
commend
the
use
of
them
,
yet
advancing
immoderately
and
injudiciously
the
Act
of
Faith
,
creeple
it
,
and
binde
it
up
from
the
free
course
and
full
influence
it
may
,
and
otherwise
would
,
have
upon
mens
lives
,
to
the
purging
of
the
Soule
from
evill
,
and
impregnating
it
to
good
works
of
vertue
and
holinesse
.
5.
But
leaving
that
Controversie
,
let
us
proceed
to
what
is
without
Controversie
,
shewing
,
by
plain
instances
what
we
have
propounded
concerning
the
power
of
Faith
in
our
militant
state
here
.
And
let
it
be
ingenuously
judged
,
how
a
man
,
by
Faith
thorowly
convinced
of
that
one
first
Principle
,
that
there
is
a
God
,
Creatour
of
all
things
,
Judge
of
all
things
,
and
of
all
Men
especially
,
and
their
hearts
and
actions
,
and
infallibly
rewarding
the
good
,
and
the
evill
,
can
easily
omitt
the
good
so
amply
hereafter
to
be
remunerated
;
or
rashly
fall
into
the
evill
of
Sin-tempting
,
standing
by
his
Christian
Faith
assured
,
that
his
temporary
trifling
,
vanishing
as
soon
as
felt
pleasures
,
shall
end
infallibly
in
bitternesse
,
and
never-failing
sorrowes
.
Who
would
sow
that
seed
in
his
Field
,
which
he
might
easily
believe
will
rise
up
to
an
harvest
of
Serpents
,
which
will
sting
him
to
death
?
Or
can
a
man
stedfastly
believe
that
Article
of
his
Creed
teaching
and
assuring
him
,
that
Christ
that
righteous
Judge
,
shall
appear
a
second
time
in
glorie
and
severe
Justice
towards
quick
and
dead
;
rendering
to
every
man
according
to
the
good
or
evill
he
hath
done
in
his
bodie
,
viz.
Life
Everlasting
,
or
shame
and
torment
everlasting
,
and
not
feare
?
or
fear
,
and
yet
committ
such
things
,
as
will
weigh
him
down
into
the
place
of
such
miserie
?
What
wise
man
would
be
tempted
so
with
the
beautie
and
desireablenesse
of
drinking
out
of
a
Golden
Cup
,
when
he
knowes
it
is
filled
with
deadly
Poison
.
Or
would
any
man
eat
of
that
bread
fair
to
the
Eye
and
perhaps
pleasant
to
the
palate
,
which
he
knowes
will
suddenly
after
breed
gravell
and
stones
in
his
reins
and
bladder
,
and
infinitely
torture
him
?
Certainly
such
a
mans
perswasion
(
which
in
Religion
we
call
Faith
)
must
needs
be
verie
weak
,
and
his
fondnesse
,
strong
,
which
can
impose
so
hard
things
on
him
,
unrejected
.
6.
No
more
can
any
man
have
a
sound
and
sufficient
perswasion
of
the
heavenly
Mansions
and
the
unspeakable
Glories
thereof
,
yea
the
perfection
and
beautie
of
Vertue
,
and
Divinenesse
of
holie
Life
,
and
good
Conscience
,
and
neglect
or
contemn
the
same
for
the
fallacies
,
vitious
practices
put
on
the
outward
senses
,
for
a
moment
,
or
lesse
,
if
lesse
we
can
imagine
.
Is
not
this
next
to
a
Miracle
,
if
we
may
allow
the
Devill
to
be
able
to
work
Miracles
,
contrary
to
the
Doctrine
of
the
Schools
?
For
what
way
we
call
a
Miracle
,
if
not
deluding
the
senses
,
and
so
far
changing
the
natures
of
things
to
mans
eye
and
common
sense
,
that
he
shall
call
good
evill
,
and
evill
,
good
:
and
have
no
other
opinion
of
Flames
,
into
which
he
must
be
cast
,
than
of
a
Feather
bed
.
7.
To
him
that
lives
by
Sense
,
the
present
sweet
is
most
sweet
,
and
the
present
bitter
most
bitter
:
but
to
him
that
lives
by
Faith
and
not
by
Sense
,
the
future
exceeds
in
both
kinds
:
And
,
to
a
truly
wise
man
knowing
the
worst
of
troubles
and
hardships
in
this
world
,
no
more
to
be
compared
to
the
miseries
wicked
men
suffer
hereafter
,
than
the
joyes
of
sin
in
this
life
are
to
the
glorie
to
be
hereafter
enjoyed
in
Heaven
by
the
Righteous
,
it
may
seem
most
reasonable
to
choose
the
least
of
Evills
,
and
to
run
the
least
of
hazards
too
:
as
that
poore
,
simple
austere
man
vilely
and
coldly
clad
,
and
as
ill
fed
,
did
;
with
whom
(
as
our
own
histories
tell
)
a
boisterous
and
soft
Gallant
meeting
,
demanded
of
him
,
Why
he
used
himselfe
so
hardly
?
and
was
answered
by
him
,
I
doe
this
to
escape
Hell-fire
.
But
,
said
the
Gallant
again
,
If
there
be
no
Hell
;
what
a
Fool
art
thou
to
use
thy selfe
so
ill
?
But
he
more
wittily
and
sharply
replied
,
But
what
if
there
be
an
Hell
,
how
much
more
Fool
art
thou
to
live
so
as
thou
doest
?
Put
the
case
to
common
Reason
,
(
for
true
Faith
is
infallibly
assured
of
it
)
that
it
was
a
doubtfull
point
,
Whether
there
were
an
Hell
or
not
;
a
Heaven
,
or
no
Heaven
;
and
the
Scales
weighing
both
sides
were
equall
:
would
not
generall
Reason
advise
so
to
believe
as
to
take
the
safest
course
,
and
live
that
life
which
may
lead
to
the
supposed
happinesse
,
and
escape
the
threatened
torments
?
What
hurt
befalls
that
man
that
lives
continently
,
temperately
,
modestly
,
justly
,
soberly
,
yea
and
selfe-denyingly
as
to
those
things
which
are
not
necessarie
;
though
no
reward
followes
upon
his
rigours
,
but
the
ordinary
comforts
of
health
and
peace
of
minde
which
are
greater
to
him
than
the
riotous
liver
and
pleaser
of
his
appetites
and
senses
without
restraint
?
But
what
hurt
doth
not
befall
him
hereafter
,
who
by
indulging
to
his
sensible
Soule
,
bereaves
himselfe
of
everlasting
happinesse
in
the
world
to
come
?
that
not
being
all
neither
,
as
our
Religion
truely
informes
us
.
8.
Let
us
therefore
truely
examine
our selves
,
as
St.
Paul
exhorteth
,
whether
we
be
in
the
faith
,
and
prove
our selves
,
knowing
of
our
own
selves
,
that
Jesus
Christ
is
in
us
,
except
we
be
reprobates
?
2
Corin.
13.
5.
Surely
if
Christ
be
in
us
,
it
must
be
by
Faith
:
and
if
Faith
be
in
us
,
it
will
discover
so
much
of
the
events
of
an
holy
,
and
wicked
life
,
as
not
to
be
like
a
Horse
and
Mule
which
have
no
understanding
,
nor
like
such
men
who
have
lost
their
understanding
:
but
like
to
that
Great
Example
set
by
Christ
,
for
imitation
here
,
and
salvation
hereafter
.
SECT.
III.
That
in
purifying
our selves
,
principall
care
is
to
be
taken
of
the
puritie
of
our
Faith
;
and
of
the
affections
of
the
Inward
Man
,
not
neglecting
outward
severities
.
1.
FAith
is
not
only
by
the
Reformed
very
often
,
but
sometimes
by
the
Unreformed
also
of
great
note
,
compared
to
,
and
call'd
an
Hand
:
But
if
this
hand
of
Faith
be
all
on
the
taking
side
,
and
little
on
the
giving
,
(
both
which
are
properties
equally
of
the
spirituall
hand
)
then
is
it
verie
defective
.
For
the
Philosopher
termed
the
hand
of
the
Bodie
,
the
Organ
of
Organs
,
or
Instrument
of
all
other
Instruments
usefull
to
us
;
and
such
is
Faith
to
our
spirituall
life
and
actions
,
given
us
to
work
the
work
of
God
with
.
If
therefore
it
be
only
extended
to
receive
Christ
,
and
justification
by
him
,
to
the
quietation
of
the
sollicitous
and
troubled
Conscience
;
and
not
to
prepare
the
way
by
diligent
and
dutifull
actions
,
our
faith
being
first
unfaithfull
to
God
,
will
in
the
end
also
prove
treacherous
to
our
own
Souls
.
And
that
Instrument
which
is
blunt
or
ill
framed
in
it selfe
is
very
apt
to
marr
the
work
intended
.
Without
a
good
Pen
,
a
man
,
how
expert
soever
,
cannot
make
a
good
letter
;
and
much
lesse
write
a
fair
hand
.
And
not
only
an
hereticall
Faith
subverting
the
true
Faith
,
but
an
Orthodox
and
sound
,
yet
barren
,
credulous
,
presumptuous
,
unactive
,
impatient
of
both
good
and
evill
,
fond
,
contumacious
,
turbulent
,
or
unnecessary
querulous
,
and
quarrelsome
,
being
entertained
and
rested
on
,
drawes
neerer
to
perdition
than
salvation
,
how
flattering
soever
it
may
appear
to
the
owner
of
it
.
2.
And
on
the
other
side
,
blinde
zeal
,
and
violence
rather
than
zeal
going
about
to
reforme
the
Soule
with
an
unreformed
or
unsanctified
Faith
,
doe
oftentimes
expose
the
Bodie
and
Soule
to
unprofitable
and
dangerous
injuries
:
perhaps
upon
a
mistake
of
perfection
commended
to
us
in
the
Holy
Gospell
.
For
instance
;
If
a
man
should
put
out
his
own
Eyes
,
lest
they
should
,
or
because
they
had
misled
him
;
or
to
the
end
he
might
become
a
better
Philosopher
,
as
they
write
of
some
Philosophers
,
and
it
is
said
of
Didymus
the
Alexandrian
,
otherwise
an
holy
Christian
given
to
contemplation
:
or
if
a
man
should
mutilate
himselfe
because
he
would
not
be
chosen
a
Bishop
,
of
which
Antiquitie
gives
us
instances
,
or
to
prevent
or
to
revenge
acts
of
unlawfull
Lusts
,
should
destroy
what
Nature
hath
ordained
:
or
,
in
fine
,
should
,
having
fallen
into
any
great
and
shamefull
sin
,
think
to
make
propitiation
for
the
same
by
laying
violent
hands
upon
himselfe
,
all
this
must
be
imputed
rather
to
want
,
than
abundance
of
Faith
;
and
to
impenitence
accumulating
sin
unto
sin
,
till
the
Soule
sinks
under
the
weight
,
which
by
true
Faith
might
have
been
removed
or
lightened
.
2.
The
inordinate
passions
therefore
of
the
minde
are
to
be
the
task
of
every
good
Christian
;
and
the
purging
or
chastizing
of
the
irregular
appetites
;
and
casting
out
of
doors
,
and
so
purging
the
Temple
of
God
,
as
Nehemiah
did
the
profane
Stuffe
of
Tobiah
the
Samaritan
,
out
of
the
Chambers
of
the
House
of
the
Lord
polluted
thereby
.
Severall
Inmates
there
are
which
either
creep
in
for
entertainment
,
or
perhaps
plead
prescription
,
which
must
be
dislodged
,
or
there
will
in
a
short
time
,
be
found
no
room
for
the
Master
of
the
House
himselfe
to
reside
in
,
or
rule
over
the
Soule
.
To
wash
the
outside
of
the
Bouls
,
Platters
,
and
Cups
,
is
not
amisse
,
for
it
is
required
of
every
man
not
only
to
be
religious
but
to
appear
so
,
lest
he
comes
under
the
condemnation
of
those
who
are
ashamed
of
Christ
,
his
Doctrine
,
and
holie
Discipline
;
but
to
content
our selves
with
that
pittance
of
performance
,
is
to
rank
our selves
with
the
Pharisees
and
Hypocrites
condemned
by
Christ
.
Oh
that
there
were
such
an
heart
in
them
,
was
the
wish
of
God
himselfe
,
to
his
peculiar
people
the
Israelites
;
Deuteron.
5.
19.
when
they
promised
fair
,
and
spake
well
concerning
obedience
,
which
God
requires
.
But
not
the
obedience
of
the
tongue
,
which
without
the
heart
ends
only
in
aery
Complements
absurdly
used
towards
men
,
and
ridiculously
towards
God
,
when
the
heart
is
far
from
him
.
And
far
is
that
heart
,
(
and
must
needs
be
so
)
from
God
,
which
is
unclean
:
and
unclean
it
must
needs
be
,
which
entertains
such
a
Rabble
of
lusts
;
which
,
like
drunken
Companions
in
Taverns
or
Alehouses
,
quarrel
notoriously
one
with
another
:
but
agree
to
foul
the
Room
with
their
Pipes
,
Pots
,
Glasses
,
Liquor
,
and
perhaps
with
their
own
vomit
and
other
evacuations
.
The
sober
man
seeing
this
disorder
and
hearing
such
noise
and
havock
,
sayes
,
I
would
not
be
bound
to
dwell
there
,
if
I
might
have
never
so
much
.
And
can
we
think
that
Gods
pure
and
piercing
Eye
beholding
such
distempers
of
the
Spirit
,
and
disorders
which
the
lusts
of
the
flesh
make
in
the
Soule
,
and
the
uncleannesse
contracted
thereby
,
can
,
or
will
condescend
to
take
up
his
habitation
there
?
Into
a
malicious
Soule
wisdome
shall
not
enter
;
nor
dwell
in
the
bodie
which
is
subject
to
sin
,
Wisdome
1.
4.
For
all
sin
consisteth
of
two
things
contrary
to
Wisdome
,
and
to
God
the
Fountaine
of
Wisdome
,
Folly
and
Foulnesse
;
which
cannot
consist
with
the
Spirit
of
Holinesse
,
and
the
true
Wisdome
which
cometh
from
above
,
and
is
first
pure
,
and
then
peaceable
,
&c.
3.
If
it
were
therefore
only
because
God
so
frequently
,
so
earnestly
,
so
pressingly
requires
inward
Puritie
;
Puritie
of
intention
and
understanding
,
which
qualifie
exceedingly
actions
otherwise
irregular
,
and
faulty
;
Puritie
of
affections
freed
from
smuttie
delectations
,
and
cleer
and
sincere
and
fixed
and
fervent
towards
the
best
Objects
,
and
that
upon
the
best
Grounds
and
Motives
,
Gods
service
and
honour
;
who
well
advised
would
not
apply
himselfe
to
so
noble
,
and
necessary
a
task
as
the
searching
and
trying
his
heart
,
and
casting
out
thence
whatever
may
cor●upt
the
rest
of
his
exteriour
services
,
and
offend
the
eyes
of
his
heavenly
Father
,
though
not
scandalous
to
man
.
4.
And
this
may
be
another
Motive
to
interiour
holinesse
;
the
powerfull
influence
,
the
inward
temper
and
disposition
of
the
minde
hath
upon
all
exteriour
actions
,
whether
good
or
evill
.
For
according
to
the
Regencie
of
the
minde
,
is
the
obedience
of
the
outward
man
;
as
our
most
wife
and
holie
Master
Christ
informes
us
,
saying
,
Mark
7.
21.
From
within
,
out
of
the
heart
of
men
,
proceed
evill
thoughts
,
adulteries
,
fornications
,
murders
,
thefts
,
covetousnesse
,
wickednesse
,
deceit
,
lasciviousnesse
,
an
evill
eye
,
blasphemie
,
pride
,
foolishnesse
.
All
these
evill
things
come
from
within
,
and
defile
the
man
.
All
sin
defiles
,
but
principally
,
and
in
the
first
place
,
the
inward
man
;
and
thence
as
from
a
bitter
or
corrupt
Fountain-head
,
unsound
and
impure
actions
doe
flow
.
Or
as
we
see
in
Clocks
and
Watches
,
the
Hand
outward
pointing
to
the
hour
,
goes
true
or
false
according
to
the
Spring
,
and
inward
frame
of
them
:
so
our
externall
practices
are
right
,
just
,
and
holy
:
or
,
on
the
contrarie
,
false
and
depraved
,
according
to
the
corrupt
or
sound
principles
of
Reason
and
Faith
,
and
the
sober
affections
of
the
heart
purified
by
Faith.
For
untill
the
Spirit
of
Sanctification
,
and
mortification
and
renovation
hath
wrought
our
corrupt
nature
to
a
blessed
and
thorow
change
,
little
may
be
expected
from
us
outwardly
,
either
acceptable
to
God
,
who
looks
more
upon
the
manner
and
forme
of
the
Deed
,
than
the
Deed
it selfe
;
or
profitable
to
our selves
.
For
,
(
to
continue
a
little
farther
our
similitude
)
as
we
see
men
having
bad
Watches
,
will
with
their
Finger
or
Thumb
place
the
Hand
aright
to
give
some
credit
to
them
which
presently
,
according
to
their
ill
frame
,
returne
to
their
wonted
errour
.
So
Hypocrites
,
to
appear
fair
and
good
to
men
,
push
themselves
on
sometimes
to
regular
and
laudable
acts
,
and
sometimes
restrain
and
set
back
their
rank
course
of
sin
,
for
some
imperfect
,
if
not
evill
end
,
but
soon
relapse
to
their
accustomed
excesses
,
for
want
of
the
principle
of
holinesse
,
and
a
constitution
heavenly
inclined
,
the
only
true
Spring
of
good
and
laudable
actions
.
5.
Again
,
The
inward
man
may
well
be
compared
to
the
Market-place
of
a
strong
Citie
;
The
Enemie
may
surprise
,
or
by
some
suddain
violence
,
may
possesse
himselfe
of
the
out-workes
,
and
yet
be
repelled
again
,
and
the
Citie
stand
firme
and
safe
,
and
faithfull
to
its
Soveraign
;
but
if
the
Enemie
once
possesses
himselfe
of
the
Market-place
,
there
is
no
hopes
of
standing
true
to
the
Owner
,
or
withstanding
the
Adversarie
.
So
is
it
with
them
who
have
suffered
the
Legions
of
foul
Spirits
to
enter
into
their
hearts
,
and
there
to
nestle
and
triumph
.
All
attempts
are
but
feeble
and
insufficient
to
exhibit
just
and
reasonable
service
to
God.
For
no
sooner
doe
some
good
inclinations
arise
,
no
sooner
doe
we
offer
at
good
,
but
a
partie
of
vain
thoughts
,
dishonest
motions
,
are
sent
forth
to
suppresse
all
good
but
weak
purposes
of
returning
to
our
allegiance
to
God
,
and
the
doing
of
his
Will
.
Great
circumspection
therefore
must
be
used
,
strong
resolutions
must
be
taken
,
and
many
difficulties
of
hunger
,
thirst
,
and
hot
service
must
first
be
passed
through
,
before
our
Redemption
draweth
nigh
,
and
we
be
restored
to
the
Masterie
of
our selves
,
and
the
ministrie
we
owe
to
God.
6.
But
adde
hereunto
,
fourthly
,
a
more
intrinsick
argument
to
the
stirring
us
up
to
the
cleansing
our
hearts
;
the
great
benefit
redounding
to
a
mans
selfe
,
who
shall
so
acquitt
himselfe
.
For
however
this
conflict
with
the
powers
of
flesh
and
blood
,
and
this
Conquest
is
very
difficult
and
tedious
,
and
therefore
is
called
in
Scripture
,
Mortification
and
crucifying
the
Old
man
with
the
affections
and
lusts
;
yet
the
work
once
done
,
and
the
victory
obtained
,
brings
wonderfull
ease
,
quiet
,
satisfaction
,
and
cheerfulnesse
unto
the
Spirit
,
rendering
it
much
more
expedite
and
lightsome
than
it
was
before
,
strugling
against
a
contrarie
Principle
,
which
evermore
clogged
it
,
obstructed
,
and
either
wholly
impeded
,
or
grievously
retarded
the
performance
of
Divine
Services
.
For
men
being
scarce
able
to
extinguish
the
cleer
notice
of
a
Deity
in
them
,
and
little
lesse
able
to
deny
wholly
such
a
service
as
is
due
to
God
,
doe
with
an
unwilling
will
,
divers
times
,
submit
to
Religious
acts
:
but
wearisome
and
tedious
are
they
to
them
,
through
the
prevalencie
of
unsubdued
lusts
;
which
by
this
necessary
Discipline
being
master'd
and
expelled
,
a
great
change
is
made
in
the
Soule
;
and
then
,
with
lightnesse
and
readinesse
,
is
that
done
which
before
was
irksome
and
grievous
.
As
David
himselfe
found
it
in
himselfe
,
when
he
said
,
Psal.
119.
32.
I
will
run
the
way
of
thy
Commandements
,
when
thou
hast
set
my
heart
at
liberty
.
And
then
are
our
hearts
at
liberty
,
when
the
Bond-servant
Hagar
,
with
her
off-spring
,
which
would
domineer
,
are
cast
out
.
Then
are
we
free
indeed
,
when
the
Son
shall
make
us
free
;
then
doth
the
Son
make
us
free
,
when
he
delivers
us
fo
far
,
as
St.
Peter
speaks
,
2
Epist.
1.
4.
as
by
a
Divine
nature
given
unto
us
,
we
escape
the
corruption
that
is
in
the
world
,
through
lust
.
Then
shall
we
not
fear
the
Law
of
the
Land
constraining
us
to
Gods
service
,
more
than
God
;
then
shall
we
not
shrinke
and
murmure
at
Fasting-dayes
,
nor
repine
when
,
on
dayes
of
publique
Thanksgiving
to
him
that
is
glorious
in
all
his
Saints
,
it
is
expected
we
should
suspend
and
intermitt
our
lawfull
labours
,
and
wholly
cut
off
and
denie
our
unlawfull
pleasures
.
We
shall
not
need
then
,
as
Beasts
under
the
Leviticall
Law
,
one
,
or
more
to
drive
us
to
the
House
of
God
,
nor
drag
us
with
violence
to
the
Altar
of
God
,
to
offer
an
holy
,
living
and
acceptable
sacrifice
to
him
,
which
is
our
reasonable
service
:
But
with
Davids
Spirit
,
we
shall
say
,
I
was
glad
when
they
said
unto
me
,
Let
us
goe
up
unto
the
House
of
the
Lord
.
And
how
much
better
is
it
,
we
should
doe
a
thing
with
Alacritie
and
great
content
,
than
with
constraint
?
But
this
we
may
doe
,
if
we
can
but
free
our selves
from
that
load
of
corruption
we
are
apt
to
lye
under
.
And
what
effect
in
this
kinde
and
progresse
a
man
hath
made
in
himselfe
,
may
be
competently
discerned
from
the
sense
a
man
hath
in
himselfe
,
of
the
fear
of
God
,
and
love
to
his
service
and
worship
:
which
though
the
most
pure
and
perfect
in
this
life
,
is
not
without
some
tepiditie
of
spirit
sometimes
;
yet
the
seed
of
God
sown
in
the
heart
will
generally
spring
up
with
gladnesse
.
7.
This
therefore
should
be
our
great
and
chiefe
endeavour
which
is
the
Counsell
of
Solomon
,
Prov.
4.
23.
Keep
thy
heart
with
all
diligence
,
for
out
of
it
are
the
issues
of
life
.
And
if
,
as
Solomon
saith
,
Prov.
Chap.
18.
21.
Death
and
life
are
in
the
power
of
the
tongue
,
much
more
true
is
it
,
that
both
of
them
are
in
the
power
of
the
Heart
;
as
it
stands
affected
or
disaffected
to
God
:
seeing
the
Poison
or
Balsome
which
distilleth
from
the
Tongue
is
originally
owing
to
the
Heart
:
as
the
Heart
doth
comprehensively
signifie
the
entire
bodie
of
affections
,
which
must
be
dedicated
to
God.
But
given
to
God
it
cannot
be
,
,
without
a
mock
or
derision
,
but
as
it
is
whole
and
sound
;
clear
,
and
clean
,
according
to
the
ballance
of
the
Sanctuarie
of
the
Gospell
,
which
consists
much
of
Christian
Equitie
.
We
never
heard
of
any
that
liv'd
a
life
of
nature
with
halfe
an
heart
only
;
neither
of
any
that
was
sick
on
one
side
of
his
heart
,
and
well
on
the
other
:
no
more
is
it
possible
to
please
God
with
one
part
of
our
heart
,
and
to
please
the
world
with
the
other
;
or
at
the
same
time
,
to
live
the
life
of
this
sinfull
world
,
and
of
Christ
:
My
son
(
saith
God
)
give
me
thy
heart
;
and
not
a
piece
of
it
:
for
that
must
needs
be
dead
flesh
,
odious
to
man
,
and
much
more
to
God.
SECT.
IV.
Of
the
proper
Means
and
Methode
of
cleansing
the
Soule
:
and
first
of
Baptisme
.
1.
SUCH
is
the
contagion
of
sin
naturally
infecting
the
very
Soule
,
as
inheriting
our
Forefathers
corruption
,
that
being
in
love
with
it
,
(
as
all
men
love
that
which
is
naturall
to
them
)
there
is
but
small
hopes
a
man
should
be
able
,
or
so
much
as
willing
,
to
help
himselfe
out
of
that
evill
state
.
The
wisest
Physicians
admit
of
Counsell
and
assistance
from
others
,
when
they
are
in
any
languishing
condition
:
And
some
Sores
or
Wounds
there
may
be
of
the
Bodie
,
which
a
mans
one
hand
cannot
come
at
to
dresse
or
cleanse
;
and
therefore
needeth
the
applications
of
others
:
And
this
is
the
case
of
the
corrupted
Soule
by
Nature
.
This
is
thy
wickednesse
(
saith
the
Prophet
Jeremie
Cap.
4.
18.
)
because
it
is
bitter
,
because
it
reacheth
unto
thine
heart
:
It
is
every
mans
case
,
Thou
hast
destroyed
thy selfe
,
but
of
me
is
thine
help
.
God
must
,
and
doth
prepare
us
to
a
new
life
,
and
salvation
,
by
his
own
Counsell
and
Hand
:
and
a
Laver
of
Regeneration
,
a
Sacrament
of
Baptisme
hath
he
ordained
to
the
cleansing
of
our
originall
defilement
,
and
purging
our
inward
man
,
which
no
outward
ministry
,
not
ennobled
with
Divine
Vertue
,
can
reach
or
remedie
.
This
was
prophesied
and
promised
by
God
in
Ezekiel
,
Chap.
13.
1.
In
that
day
there
shall
be
a
Fountain
opened
to
the
house
of
David
,
and
to
the
inhabitants
of
Hierusalem
for
sin
and
uncleannesse
:
And
this
we
,
to
our
wonderfull
satisfaction
and
comfort
,
finde
accomplished
in
the
pure
water
of
Baptisme
:
the
force
and
effect
whereof
we
are
well
taught
by
our
English
Catechisme
,
which
sayes
:
Being
by
nature
borne
in
sin
and
the
Children
of
wrath
,
we
are
hereby
made
the
Children
of
Grace
.
And
Children
of
Grace
we
are
not
made
,
but
by
such
purification
which
proceedeth
from
the
blood
of
Christ
shed
for
the
expiation
of
our
filthinesse
,
and
offences
.
And
the
Blood
of
Christ
is
no
otherwise
effectuall
to
our
cleansing
,
than
as
applyed
by
that
which
represents
it
,
Baptisme
:
So
that
the
Apostle
,
1
Corinth.
6.
10
,
11.
having
described
the
lamentable
and
foule
state
of
the
naturall
man
in
Fornication
,
Idolatrie
,
Adulterie
,
Effeminatenesse
,
abusings
of
Mankinde
,
Thefts
,
Covetousnesse
,
Drunkenesse
,
Extortions
,
whereof
whoever
is
guilty
,
shall
not
enter
(
that
spot
and
guilt
remaining
)
into
the
Kingdome
of
Heaven
,
addes
,
to
our
humiliation
and
comfort
at
the
same
time
.
And
such
were
some
of
you
:
but
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
justified
,
by
the
name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
;
which
plainly
directs
us
to
Baptisme
,
Washing
and
Sanctifying
from
all
uncleannesse
of
Nature
.
And
therefore
none
were
ever
admitted
into
the
number
of
Christs
flock
or
holy
Fold
,
the
Church
,
but
such
as
were
so
sanctified
:
contrarie
to
the
frequent
errours
of
the
Moderne
Divinity
,
which
denies
the
power
of
spirituall
mundification
,
to
Baptisme
,
and
of
pardoning
sins
:
restraining
its
vertue
to
significations
only
of
remission
of
sins
,
by
Christ
;
and
the
Incorporation
of
us
into
the
Church
,
which
is
the
Body
of
Christ
.
Which
Doctrine
,
as
very
new
and
contrary
to
the
faith
of
the
Ancient
Church
,
and
so
many
clear
and
expresse
places
of
Scripture
,
ascribing
a
power
of
cleansing
and
pardoning
unto
that
Sacrament
,
I
wonder
how
men
of
Learning
and
Conscience
could
readily
maintain
:
And
that
is
all
I
shall
at
present
say
against
that
Dogme
;
avoiding
here
all
contentions
,
and
pursuing
the
plain
trueths
usefull
for
our
edification
.
2.
And
this
leads
us
to
another
effect
of
Baptisme
upon
the
Soule
,
which
concernes
actuall
transgressions
;
as
well
as
originall
sin
removed
thereby
.
For
not
only
is
that
sin
actuall
and
originall
which
we
bear
about
us
,
purged
away
at
the
time
of
Baptisme
,
but
by
vertue
of
the
Covenant
God
makes
with
us
then
,
we
are
in
a
capacitie
to
purge
our selves
(
Gods
grace
alwayes
supposed
as
concurring
with
us
)
and
to
obtain
remission
of
sins
,
and
reconciliation
to
Allmighty
God
,
by
repentance
,
whose
efficacie
to
that
purpose
,
depends
absolutely
on
preceding
Baptisme
;
so
that
Repentance
inward
attended
by
change
of
heart
,
and
life
,
can
ordinarily
be
of
no
power
to
reconcile
us
to
God
,
but
as
we
are
before
baptized
into
Christ
:
whatever
God
may
doe
by
his
extraordinary
and
unrevealed
Will
,
not
to
be
relied
upon
,
without
adding
sin
unto
sin
,
and
that
of
presumption
,
tending
to
a
new
provocation
.
3.
And
the
manner
of
so
expiating
sin
committed
after
Baptisme
,
is
yet
farther
improved
from
the
Sinners
serious
reflection
upon
the
solemne
Vow
made
in
Baptisme
,
between
God
and
himselfe
,
of
forsaking
the
World
,
Flesh
,
and
Devill
,
and
all
sinfulnesse
occasioned
by
them
.
For
what
ingenuous
Christian
calling
to
minde
what
God
hath
in
that
Holy
Sacrament
done
for
him
,
or
what
he
hath
vowed
to
God
,
but
will
farther
bethink
himselfe
how
to
demean
himselfe
agreeable
to
such
Covenants
;
and
consequently
apply
himselfe
to
those
Duties
incumbent
upon
him
?
And
to
this
St.
Paul
would
argue
us
,
Galat.
3.
from
the
established
Custome
among
men
,
saying
,
Brethren
,
I
speak
after
the
manner
of
men
,
though
it
be
but
a
mans
Covenant
,
yet
if
it
be
confirmed
,
no
man
disannulleth
or
addeth
thereto
.
According
to
the
generall
Law
of
Nations
,
it
is
base
,
and
dishonest
,
and
very
dangerous
,
to
break
the
Agreement
made
,
or
to
invent
,
and
forge
new
termes
,
never
condescended
to
by
the
other
Party
.
And
how
can
we
thinke
but
God
should
make
good
what
he
threatens
his
own
people
,
viz.
Avenge
the
quarrell
of
his
Covenant
,
Levit.
26.
25.
So
that
God
having
thus
freely
premised
his
pardon
of
our
sins
,
and
washed
us
with
pure
water
,
and
moreover
,
furnished
us
with
such
a
Fund
of
Grace
,
then
given
us
;
and
following
us
with
actuall
Graces
superadded
to
the
generall
,
what
should
more
prevaile
upon
us
than
to
improve
them
all
as
well
to
the
clearing
us
from
our
former
evills
,
as
resisting
the
manifold
temptations
occurring
in
our
Christian
warfare
?
For
by
Baptisme
and
the
Vow
made
therein
,
hath
God
put
a
word
into
our
Mouthes
of
trueth
and
holinesse
,
whereby
we
may
confound
sin
and
Satan
:
he
hath
put
a
Sword
into
our
hands
,
wherewith
we
may
strike
through
the
Loins
of
the
Old
Man
:
he
hath
made
us
more
than
Conquerours
;
and
more
than
clean
,
in
that
,
Naaman-like
,
a
Miracle
is
wrought
upon
us
by
the
true
Jordan-streams
,
in
renewing
our
leprous
and
foule
flesh
,
to
its
pristine
puritie
:
and
granting
unto
us
that
we
may
so
preserve
our selves
when
we
happen
to
fall
into
the
mire
of
sin
;
by
vertue
of
an
efficacious
Repentance
,
made
so
by
Baptisme
:
of
which
in
the
next
place
we
are
briefly
to
speak
.
SECT.
V.
Of
the
Grace
and
Power
of
Repentance
in
Cleansing
the
Soule
.
1.
O
Divine
!
O
Blessed
Repentance
!
How
like
our
Blessed
Saviour
,
art
thou
despised
indeed
,
and
rejected
of
men
,
a
Ladie
of
sorrowes
,
and
acquainted
with
griefs
?
How
doe
we
despise
thee
,
as
one
of
no
beautie
,
that
we
should
desire
thee
?
Isaiah
53.
How
beautifull
art
thou
in
the
Eyes
of
God
?
How
powerfull
in
the
presence
of
God
?
For
as
God
seeth
not
as
man
seeth
;
so
loveth
he
not
as
man
loveth
.
With
vain
man
,
that
person
is
lovely
and
enamourring
which
hath
a
well
featur'd
face
,
a
fresh
look
,
a
ruddie
Complexion
,
bright
and
sprightly
Eyes
,
and
such
like
ornaments
of
Nature
;
which
if
they
be
not
accurate
enough
,
recourse
is
had
commonly
to
Artifices
imitating
and
excelling
Nature
.
But
with
God
lovely
are
the
Eyes
swelled
with
weeping
:
the
moistened
and
blurred
Face
,
the
drooping
Head
,
neglected
Attire
,
pale
Countenance
,
and
dejected
,
not
daring
so
much
as
to
lift
it selfe
up
to
Heaven
,
sackclothes
on
the
Body
,
instead
of
Silks
and
gorgeous
Apparell
;
and
ashes
on
the
Head
,
and
halfe-formed
language
directed
to
God
,
through
confusion
of
minde
and
oppression
of
spirits
under
the
sense
of
sin
and
offences
committed
against
God.
This
is
the
thing
God
is
most
in
love
with
;
this
is
the
Image
,
methinks
,
I
could
worship
above
any
other
representation
;
and
by
mediation
of
which
,
I
should
hope
to
have
greater
acceptance
with
God
than
by
the
intercession
of
the
most
eminent
and
renowned
Saint
in
Heaven
.
For
if
Saints
can
help
and
befriend
us
seeking
to
them
,
they
cannot
prevail
for
us
before
God
,
but
as
we
repent
:
but
certainly
Repentance
may
prevail
with
God
without
them
.
Though
thou
wash
thee
with
nitre
(
Jerem.
2.
22
,
23.
)
and
takest
much
sope
,
yet
thine
iniquitie
is
marked
before
me
,
saith
the
Lord
.
How
canst
thou
say
,
I
am
not
polluted
?
But
,
Take
to
you
words
[
of
Repentance
]
and
turne
to
the
Lord
:
say
unto
him
,
take
away
all
iniquitie
,
and
receive
us
graciously
,
&c.
and
you
shall
be
saved
from
your
sins
.
Offer
to
God
all
the
Beasts
of
the
Field
,
and
the
Sheep
upon
a
thousand
Hills
;
yea
take
the
fruit
of
thy
Bodie
and
offer
it
and
them
all
,
as
a
sacrifice
of
expiation
to
Almighty
God
for
the
sin
of
your
Soule
,
and
it
shall
not
be
received
:
but
the
sacrifice
of
a
broken
spirit
,
and
contrite
heart
,
O
Lord
,
thou
wilt
not
despise
.
And
what
should
I
mention
,
in
this
case
,
the
treasures
of
Princes
,
of
no
account
with
God
in
comparison
of
Repentance
to
finde
favour
before
him
,
or
to
cleanse
us
?
2.
Who
is
there
then
that
should
be
affraid
of
Repentance
,
which
removes
all
consternations
and
fears
?
Who
is
there
that
should
be
ashamed
of
the
deformities
of
Repentance
,
so
beautifull
in
the
eyes
of
God
?
or
the
basenesse
of
it
,
so
exalted
and
honoured
by
God
?
'T
is
true
,
At
first
she
will
walke
with
him
by
crooked
wayes
(
Ecclesiasticus
4.
)
and
bring
fear
and
dread
upon
him
,
and
torment
him
with
her
discipline
,
untill
she
may
trust
his
soule
,
and
trye
him
by
her
lawes
:
then
will
she
return
the
strait
way
unto
him
,
and
comfort
him
,
and
shew
him
her
secrets
.
For
what
can
be
more
easie
,
or
equall
,
or
comfortable
than
what
St.
John
saith
,
1
Ep.
1.
8
,
9.
If
we
say
we
have
no
sin
,
we
deceive
our selves
,
and
the
trueth
is
not
in
us
:
But
if
we
confesse
our
sins
,
he
is
faithfull
and
just
to
forgive
us
our
sins
,
and
to
cleanse
us
from
all
unrighteousnesse
?
3.
But
all
this
while
(
though
the
danger
be
not
so
common
or
great
as
the
contrary
,
undervaluing
and
neglecting
Repentance
)
caution
is
here
to
be
used
,
while
we
thus
applaud
and
magnifie
Repentance
and
the
power
of
it
,
lest
we
ascribe
too
much
unto
it
.
For
here
may
Repentance
curing
the
distempers
and
purifying
the
pollutions
of
the
Soule
,
say
with
the
Apostle
Saint
Peter
,
Acts
3.
healing
the
impotent
man
,
Not
by
our
own
power
or
holinesse
have
we
made
this
man
to
walk
:
But
by
the
power
and
institvtion
of
God
,
is
the
great
cure
wrought
by
it
upon
the
Soules
of
the
penitent
.
For
what
is
Repentance
of
it selfe
?
Even
as
vile
and
contemptible
a
thing
as
it
appears
to
be
;
as
course
and
uncomely
,
as
unhappie
and
unfortunate
,
and
unprofitable
to
such
great
ends
,
as
it
seems
.
What
can
a
melanchollie
look
contribute
to
the
cleering
Gods
countenance
towards
a
Sinner
?
Or
what
can
a
wounded
heart
conduce
to
the
healing
of
the
diseases
of
the
Soule
?
What
satisfaction
for
the
wrong
done
to
God
,
can
wringing
of
hands
,
beating
the
Brest
,
sackcloth
and
ashes
,
severe
Penances
,
liberall
Almes
,
(
very
commendable
in
such
cases
)
avail
to
recompence
the
injuries
done
to
God
,
our
Neigbbour
,
or
our
own
Soules
?
How
is
it
possible
these
things
should
restore
innocency
to
the
Person
,
or
integrity
and
puritie
?
No
surely
.
But
God
seeing
man
plunged
into
debt
with
him
,
in
ten
thousand
Talents
,
and
having
nothing
to
pay
,
so
condescendeth
to
the
necessities
and
extremities
of
his
miserable
and
forlorne
Creatures
,
as
to
raise
up
one
Mighty
to
save
,
poor
in
Spirit
,
and
rich
in
Mercies
and
Merits
,
which
he
extended
to
the
relief
of
us
lying
under
guilt
and
Gods
heavie
displeasure
:
but
yet
not
so
absolutely
and
inconditionately
,
but
we
should
concurre
by
our
endeavours
to
put
efficacie
actually
into
the
generall
meanes
ordained
by
God
to
our
restauration
and
reconciliation
:
amongst
which
none
is
more
prevalent
with
the
Father
of
Free
Grace
and
Mercies
,
than
Repentance
,
and
that
quicken'd
and
enlivened
by
such
adjuncts
and
fruits
mentioned
.
For
who
shall
except
against
God
,
if
he
pleases
that
so
many
Cyphers
of
our
penitent
actions
and
humiliations
,
shall
stand
for
round
Numbers
tending
towards
the
payment
of
our
debts
?
Baptisme
by
naturall
water
is
but
a
poor
and
beggerly
Element
of
it selfe
,
to
wash
away
originall
Sin
:
but
God
may
,
and
hath
elevated
it
to
a
noble
and
Divine
Effect
.
So
the
baptisme
of
Repentance
is
altogether
insufficient
to
such
high
Ends
as
washing
the
Soule
,
but
by
Gods
Institution
,
it
becomes
thereunto
effectuall
,
to
a
miracle
.
4.
Whatever
therefore
may
be
pretended
of
free
Grace
on
Gods
part
,
and
feared
of
superstition
,
on
mans
part
,
in
disciplining
the
Soule
by
outward
austerities
,
such
as
afflicting
the
body
to
bring
i●
under
subjection
to
the
minde
,
and
rebating
fleshly
concupiscences
and
motions
towards
Sin
;
Watchings
,
Fastings
,
Confessions
to
God
and
man
,
Prayers
,
forgiving
others
that
have
offended
us
,
Almes
and
such
like
Christian
acts
and
exercises
,
as
inconsistent
with
Christs
full
satisfaction
upon
the
Crosse
,
it
is
more
inconsistent
with
the
Goodnesse
and
Grace
of
God
to
oppose
these
:
and
may
in
like
manner
tend
to
the
abolition
of
that
small
pretence
to
Repentance
,
and
Prayers
,
yea
Faith
it selfe
remaining
with
such
selfe-securing
Scruplers
.
The
power
indeed
of
Faith
and
Repentance
is
in
a
manner
infinite
,
through
Gods
Power
and
Grace
influencing
them
:
but
God
workes
rather
by
his
own
prescription
,
than
according
to
our
imagination
,
and
fond
Faith
,
naked
of
such
a
proper
retinue
as
is
mentioned
.
It
is
abundantly
sufficient
to
all
ingenuous
mindes
,
and
throughly
repenting
,
that
God
will
admitt
them
to
the
benefit
of
Repentance
,
upon
the
use
of
it
in
deepest
manner
,
and
with
all
its
circumstances
:
and
therefore
for
men
to
speak
evill
of
that
way
;
and
to
studie
for
excuses
from
severer
practices
,
and
to
declaim
against
them
as
derogatorie
to
Christs
merits
,
may
provoke
God
to
denie
that
grace
of
acceptance
,
which
in
many
cases
,
he
granteth
unto
Penitents
.
For
God
hath
wisely
and
justly
hid
from
every
mans
Eyes
the
precise
and
particular
termes
of
our
reconciliation
with
him
:
neither
hath
he
declared
precisely
all
the
qualities
and
circumstances
of
that
humiliation
upon
which
he
will
acquitt
and
absolve
us
.
But
God
undoubtedly
doth
remitt
offences
to
some
mens
repentance
,
which
he
will
not
doe
to
anothers
,
by
reason
of
the
varietie
of
the
circumstances
of
the
persons
.
As
for
instance
,
If
a
man
heinously
offending
God
,
and
having
knowledge
,
opportunity
,
means
and
speciall
motives
to
exercise
and
demonstrate
the
same
,
shall
speak
lightly
of
that
way
,
and
with
presumption
rather
than
Faith
,
securely
lay
all
the
dutie
on
some
inward
trouble
of
minde
,
I
may
justly
fear
such
a
mans
repentance
will
fail
him
,
and
frustrate
his
expectation
:
though
,
in
some
cases
and
of
some
persons
,
it
may
be
accepted
.
No
greater
evill
surely
to
Gods
grace
,
and
mans
well-grounded
faith
is
there
,
than
to
have
recourse
to
what
God
can
doe
,
and
what
Christ
hath
done
;
and
so
therein
to
rest
,
as
wilfully
to
forbear
what
they
themselves
ought
to
doe
.
And
men
ought
to
doe
what
in
them
ordinarily
lies
,
to
the
recovery
of
their
fall
,
and
standing
right
in
the
Court
and
favour
of
God
,
neither
attributing
too
much
to
such
outward
workes
wrought
;
nor
too
confidently
laying
claim
to
the
freenesse
and
amplitude
of
Gods
favour
,
unqualified
wholly
for
the
same
.
5.
Two
eminent
Examples
Ancient
stories
afford
us
,
for
the
better
regulating
our
belief
and
actions
in
this
Case
.
The
one
is
of
Father
Paemen
in
the
Apothegmes
of
the
Fathers
:
To
whom
one
coming
,
and
confessing
a
great
sin
,
whereinto
he
had
lately
fallen
,
humbled
himselfe
before
him
,
assuring
him
,
that
for
so
doing
,
he
would
doe
Penance
for
three
yeers
.
No
(
said
the
old
Father
,
)
it
is
too
much
.
A
yeer
then
,
said
the
other
:
It
is
too
much
,
said
he
.
Fourtie
dayes
,
said
the
offender
;
It
is
too
much
,
I
tell
you
(
said
Paemen
)
three
dayes
Penance
,
not
committing
the
same
sin
again
(
the
sin
was
Fornication
)
may
suffice
.
No
doubt
but
this
resolution
was
sound
and
good
:
because
of
a
fervent
and
strong
determination
of
taking
upon
himselfe
a
more
difficult
task
and
heavie
burden
,
through
deep
sense
of
his
wickednesse
,
which
God
principally
regards
.
But
should
any
man
set
such
like
sin
at
so
low
a
rate
as
to
contemne
much
outward
trouble
;
and
say
within
himselfe
,
that
true
Repentance
is
to
be
sorrie
at
large
,
and
not
to
committ
the
same
sin
again
;
I
doubt
whether
such
selfe-absolution
,
upon
such
easie
termes
,
would
be
accepted
by
God.
For
those
who
probably
have
not
fallen
into
such
scandalous
sins
,
but
devoted
themselves
more
entirely
and
intimately
to
the
service
of
God
,
have
judged
their
whole
lives
not
too
much
to
win
Gods
favour
by
Repentance
,
and
that
of
the
severer
sort
.
For
Gregory
Nyssen
in
the
Life
of
St.
Ephrem
the
Syrian
,
writeth
of
him
,
That
as
it
was
naturall
for
all
other
men
to
use
respiration
,
and
motion
;
so
became
it
customarie
to
him
,
to
weep
:
so
that
there
was
scarce
any
day
or
any
night
,
or
any
considerable
part
of
day
or
night
,
or
very
short
time
,
in
which
he
did
not
shed
teares
:
teaching
us
,
that
we
ought
never
to
resolve
against
weeping
for
our
sins
;
or
having
confidence
in
Gods
mercy
;
where
the
grace
of
true
Repentance
is
found
,
and
true
fruits
,
though
not
so
high
and
heroicall
,
(
as
I
may
so
speake
)
are
not
wanting
.
Nothing
is
more
contrarie
to
the
free
Grace
of
God
or
our
Dutie
than
limiting
him
or
it
,
where
he
hath
not
circumscribed
himselfe
.
To
say
within
a
mans
selfe
,
God
will
not
have
mercie
upon
me
,
unlesse
I
truely
repent
,
is
the
Doctrine
God
himselfe
put
into
a
mans
mouth
,
and
must
be
held
immutably
and
inviolably
:
because
he
hath
so
often
said
it
,
and
hath
limited
his
pardon
to
that
condition
.
But
to
say
,
To
doe
thus
much
in
Repentance
,
or
to
goe
thus
far
only
,
is
sufficient
without
farther
troubling
flesh
and
blood
;
or
,
on
the
contrary
,
to
say
positively
,
God
will
not
pardon
my
offences
,
unlesse
my
true
repentance
be
attended
with
,
and
demonstrated
by
such
or
such
outward
exercises
,
is
to
determine
what
God
hath
not
determined
,
and
to
lay
the
stresse
of
obtaining
mercie
upon
uncommanded
services
;
as
we
are
taught
,
by
some
of
late
dayes
,
to
speake
.
It
is
left
therefore
by
God
,
obscure
;
as
to
the
visible
part
of
Repentance
,
what
God
will
accept
,
and
what
he
will
not
,
for
reconciliation
:
But
to
condemn
outward
severities
,
as
too
many
doe
,
upon
a
possibilitie
that
God
may
save
us
without
them
;
may
,
for
ought
we
know
,
turne
Gods
face
from
approving
our
presumed-on
Repentance
inward
.
For
there
are
so
many
instances
of
Great
Sinners
,
greatly
humbled
outwardly
as
well
as
inwardly
,
upon
the
sight
of
their
sins
,
in
Holy
Scripture
,
as
well
as
monuments
of
the
Church
,
that
it
is
a
wonder
to
me
,
to
observe
the
confidence
the
moderne
divinity
of
some
,
hath
put
into
the
hearts
of
men
,
by
a
prodigall
faith
,
to
make
up
a
short
and
easie
reckoning
between
God
and
them
,
adding
taunts
,
and
reproaches
to
them
who
surpasse
them
in
sensible
exercises
and
concomitants
of
inward
sorrow
.
He
therefore
is
in
the
safest
way
to
have
his
soule
cleansed
from
his
sins
;
and
the
scores
wiped
out
between
God
and
himselfe
,
who
shall
bear
such
a
venerable
opinion
towards
Repentance
,
such
a
hatred
and
detestation
of
sin
,
such
an
equall
opinion
between
the
Justice
and
goodnesse
of
God
,
as
that
,
by
abundance
of
penances
imposed
on
himselfe
or
by
others
,
whose
judgement
he
may
follow
better
than
his
own
in
such
cases
,
he
cannot
merit
properly
Gods
favour
;
nor
,
keeping
up
a
faithfull
and
humble
spirit
towards
God
in
sincere
Repentance
not
so
fairly
qualified
,
must
despair
of
remission
.
For
undoubtedly
the
contrition
of
the
heart
shall
much
preponderate
the
bodily
exercises
,
weighed
together
in
Gods
ballance
,
but
't
is
no
reason
at
all
,
because
that
is
principally
to
be
done
,
that
we
should
leave
the
latter
undone
:
and
that
upon
severall
accounts
,
not
so
well
consisting
with
our
present
designe
.
6.
But
yet
in
generall
,
to
reconcile
men
to
the
complexe
dutie
of
Repentance
thus
asserted
,
I
shall
offer
to
the
devouter
mindes
,
these
few
Considerations
of
the
excellencie
of
Repentance
.
As
first
,
that
Repentance
is
the
greatest
Good
God
could
bestow
upon
the
lapsed
Sinner
:
so
that
it
may
be
doubted
,
whether
his
singular
love
to
mankinde
had
appeared
more
conspicuously
in
preventing
his
fall
by
a
powerfull
hand
,
than
by
giving
him
Repentance
,
to
lift
him
up
again
.
It
was
much
easier
for
man
to
have
persever'd
in
the
state
of
Grace
at
first
received
of
God
:
and
seems
more
easie
to
God
(
if
any
thing
may
be
said
to
be
difficult
to
him
)
to
have
preserved
man
so
,
than
to
have
restored
him
.
So
that
of
that
great
evill
of
man
,
Apostacie
from
God
,
this
great
good
ensued
,
the
manifestation
of
the
greatnesse
of
his
power
and
mercie
in
giving
repentance
unto
man
;
and
by
such
an
abject
thing
in
the
eyes
of
the
world
,
to
produce
so
glorious
effect
as
the
conversion
of
a
Sinner
,
the
very
joy
and
applause
of
the
blessed
Saints
and
Angells
in
heaven
.
Nay
,
though
Christ
,
as
a
Mediatour
and
Redeemer
,
was
the
pure
gift
of
God
to
man
;
yet
the
influence
and
effect
of
Christs
mediation
,
God
would
have
to
depend
wholly
on
Repentance
:
as
is
implyed
in
these
words
,
Acts
5.
31.
Him
(
Christ
)
hath
God
exalted
with
his
right
hand
to
be
a
Prince
and
a
Saviour
,
for
to
give
repentance
to
Israel
,
and
forgivenesse
of
sin
.
So
that
as
there
is
no
forgivenesse
without
repentance
,
and
there
is
no
saving
repentance
without
Christ
,
so
is
there
no
saving
Christ
,
without
repentance
.
For
this
was
one
end
of
Christs
coming
into
the
world
,
Repentance
:
as
we
read
,
Acts
17.
20.
The
times
of
former
ignorance
,
God
winked
at
,
but
now
commandeth
all
men
to
repent
,
every
where
.
And
hence
it
is
,
that
the
Apostles
having
heard
what
successe
St.
Peter's
preaching
had
amongst
the
Gentiles
,
make
it
matter
of
astonishment
and
glorification
of
Allmighty
God
,
as
it
is
written
,
Acts
11.
18.
When
they
heard
these
things
they
held
their
peace
,
and
glorified
God
,
saying
:
Then
hath
God
also
to
the
Gentiles
granted
repentance
unto
life
.
7.
But
farther
,
let
us
see
more
particularly
the
dignitie
of
Repentance
;
in
the
managing
of
which
,
all
the
principall
Attributes
of
Allmighty
God
are
engaged
:
as
first
of
all
,
that
which
is
most
formidable
to
a
guilty
,
and
conscious
Soule
,
his
Justice
.
For
when
by
foregoing
Illumination
,
the
minde
of
man
is
brought
to
the
knowledge
of
the
nature
of
sin
dwelling
in
it
,
and
the
strong
opposition
which
is
made
against
it
,
and
enmity
;
and
the
fearfull
reward
due
to
it
,
who
can
but
tremble
,
to
finde
himselfe
brought
under
the
plagues
due
to
it
?
But
withall
,
considering
the
wonderfull
condescension
of
Allmighty
God
entring
into
a
Covenant
of
Grace
and
favour
with
Sinners
,
upon
the
termes
of
true
repentance
,
and
that
he
will
infallibly
be
as
good
as
his
promises
declare
him
;
the
bitternesse
of
his
Justice
is
changed
into
the
sweet
waters
of
Life
,
to
the
desponding
Sinner
.
For
if
God
had
only
said
as
he
doth
,
Exodus
34.
6
,
7.
The
Lord
,
the
Lord
God
,
mercifull
and
gracious
,
long
suffering
and
abundant
in
goodnesse
,
and
trueth
.
Keeping
mercie
,
for
thousands
,
forgiving
iniquities
transgression
and
sin
,
and
that
will
by
no
means
cleer
the
guilty
,
&c.
the
matter
had
not
been
so
wonderfull
:
For
it
is
imprinted
in
the
mindes
of
all
Believers
,
that
God
is
mercifull
,
and
Good
to
all
,
even
to
Sinners
that
repent
:
Allmost
every
Chapter
in
Mahomets
Alchoran
proclaims
that
aloud
:
and
this
is
most
pleasant
to
the
ear
of
a
Sinner
dejected
for
his
errours
;
but
much
more
is
that
refreshing
the
languishing
Soule
,
to
hear
,
that
Justice
it selfe
is
turned
to
be
a
Friend
to
a
Sinner
;
by
vertue
of
repentance
:
as
St.
John
assures
us
,
1
Epist.
1.
9.
If
we
confesse
our
sins
,
he
is
faithfull
and
just
to
forgive
us
our
sins
,
and
to
cleanse
us
from
all
unrighteousnesse
.
However
,
therefore
Scholasticall
doubts
and
disputations
may
be
raised
about
the
manner
,
how
God
,
out
of
his
justice
,
may
be
said
to
save
a
man
;
yet
it
cannot
be
doubted
,
after
such
expresse
words
of
Scripture
,
that
so
it
is
.
And
that
this
comes
thus
to
passe
,
that
God
hath
so
great
regard
and
esteem
for
his
own
gift
,
Repentance
;
that
where
ever
he
finds
that
,
he
hath
obliged
his
honour
,
his
trueth
,
or
faithfulnesse
,
to
his
word
,
and
Justice
it selfe
to
acquitt
that
Sinner
,
and
cleanse
him
from
his
pollutions
.
Not
unlike
to
the
gift
of
some
great
Prince
,
or
Person
,
to
some
inferiour
one
:
who
in
token
of
his
fidelitie
to
him
,
and
firmenesse
in
all
great
calamities
and
distresses
endangering
his
life
,
delivereth
to
him
a
Ring
,
or
other
privie
token
well
known
to
him
,
advising
that
if
ever
he
be
call'd
in
question
for
his
life
,
or
like
to
be
oppressed
by
his
Enemies
,
he
would
send
him
that
,
or
show
it
him
,
and
it
shall
suffice
to
oblige
him
to
come
speedily
to
his
deliverance
,
and
safety
:
so
pleaseth
it
Allmighty
God
,
to
grant
to
his
friends
in
Christ
,
this
excellent
gift
of
Repentance
,
which
he
beholding
,
is
so
much
affected
with
the
dangerous
condition
of
the
miserable
Sinner
,
that
in
honour
and
justice
,
he
holdeth
himselfe
bound
to
secure
him
from
the
malice
and
mischiefs
which
his
Enemies
long
and
strain
hard
to
bring
upon
him
.
8.
And
so
may
we
say
of
the
Omnipotencie
of
God
,
concerned
very
much
in
the
deliverie
of
the
penitent
Sinner
.
For
as
there
is
guilt
,
danger
,
and
damnation
in
sin
;
so
is
there
likewise
shame
and
confusion
of
minde
and
face
,
at
the
apprehension
of
so
foul
errours
and
odious
spots
as
accompanie
the
commission
of
sins
:
so
that
the
same
pierces
into
the
verie
soule
by
its
stain
;
and
infests
the
Conscience
with
intolerable
pain
,
at
the
apprehension
of
such
a
shamefull
condition
.
What
would
an
ingenuous
Penitent
give
?
yea
rather
,
What
would
he
not
give
,
that
he
had
never
offended
so
Great
a
God
,
and
so
Good
a
Father
?
With
what
shame
,
(
the
eyes
of
his
minde
being
illuminate
)
doth
he
reflect
upon
himselfe
?
so
that
it
is
questionable
in
some
truely
repenting
,
and
generous
soules
,
whether
the
abhorrence
of
that
foul
state
it
findes
it selfe
in
,
by
sin
,
be
not
altogether
as
intolerable
as
the
foreseen
punishments
of
Hell
it selfe
:
In
such
cases
as
this
,
when
all
other
hopes
of
being
restored
to
its
pristine
integrity
and
purity
;
so
infinitely
desireable
to
a
true
Convert
,
faileth
;
relief
and
remedie
is
discovered
in
the
Allmighty
power
of
God
,
which
,
and
none
but
which
,
could
cause
the
Leprous
and
filthy
parts
of
Naaman
to
returne
to
the
soundnesse
and
sweetnesse
of
the
flesh
of
an
Infant
;
and
can
as
easily
renew
the
defaced
and
defiled
Soule
;
so
that
when
one
day
it
shall
appear
naked
at
the
Tribunall
of
Christ
,
before
the
sharp-sighted
Angells
and
men
,
they
shall
not
be
able
to
discerne
the
least
blott
or
blemish
in
the
same
:
And
why
?
because
,
as
by
a
second
regeneration
after
Baptisme
,
Repentance
renews
the
soule
by
Gods
powerfull
Grace
,
to
a
new
habit
;
and
is
therefore
called
a
Second
Baptisme
.
9.
Furthermore
,
what
can
be
more
worthy
of
every
good
Christians
practice
,
than
Repentance
,
which
God
honoureth
above
many
splendid
Graces
in
the
sight
of
the
world
;
yea
,
which
men
,
more
thorowly
seen
into
the
divine
study
and
art
of
conversing
with
God
,
judge
to
be
inferiour
to
none
in
dignitie
,
and
above
all
in
necessitie
?
How
doe
we
read
of
Davids
Repentance
,
and
Peters
,
restoring
them
entirely
to
Gods
favour
?
so
that
former
sins
which
were
great
,
obstructed
not
their
ascent
to
the
highest
pitch
of
Gods
favour
,
and
of
Rule
and
Authority
in
the
Church
of
God.
For
doth
not
the
incomparable
Parable
of
our
Saviour
Christ
in
the
Gospell
,
Luke
the
15th
,
of
the
lost
Sheep
;
of
the
lost
Groat
,
of
the
lost
Son
,
prove
the
certainty
to
us
?
all
which
declare
unto
us
this
miserable
state
of
Sinners
fled
from
God
,
and
unreduced
;
and
the
happinesse
and
glory
,
upon
their
returne
,
by
Repentance
;
and
the
joy
in
heaven
and
earth
upon
their
conversion
unto
God
and
goodnesse
,
as
upon
a
Victory
wun
over
the
Devill
,
and
a
soule
wun
to
God.
10.
And
if
we
compare
Repentance
with
other
Christian
vertues
adorning
the
Soule
,
we
shall
finde
great
glorie
ascribed
unto
it
,
and
set
at
the
Right-hand
of
the
very
chiefest
:
For
what
is
more
commended
or
extolled
by
the
Holy
Fathers
of
old
than
Virginitie
?
And
yet
by
Saint
Austine
,
Humilitie
is
preferred
before
it
.
And
Humilitie
is
but
one
branch
of
the
main
bodie
of
Repentance
:
which
therefore
must
much
more
excell
the
other
:
And
the
same
have
many
devout
Hermites
said
,
as
Palladius
relates
.
11.
Lastly
,
How
soure
and
severe
soever
acts
of
Repentance
may
,
at
a
distance
,
doe
appear
to
a
naturall
eye
,
in
the
midst
of
its
clouds
and
darknesse
,
light
doth
spring
out
:
and
when
the
greatest
agonies
for
sin
,
and
the
wounds
of
a
Conscience
stung
with
it
,
smart
most
sorely
,
there
may
arise
this
true
ground
of
consolation
,
that
even
this
repentance
,
as
bitter
as
it
may
seem
,
is
a
notable
instance
of
Gods
favour
:
for
God
doth
not
give
such
singular
gifts
but
to
his
beloved
and
chosen
ones
:
and
that
,
under
his
apparent
frowns
against
a
Sinner
repenting
,
are
hidden
reall
smiles
of
love
to
such
penitents
'
to
whome
,
if
he
had
not
a
speciall
favour
;
he
would
have
suffered
him
,
with
the
throng
of
the
world
,
to
passe
without
any
remorse
,
or
means
of
readoption
,
holinesse
,
and
happinesse
:
but
repentance
proves
the
contrarie
.
Which
may
both
support
the
wearied
minde
,
in
the
midst
of
crushing
sorrowes
;
and
excite
the
secure
to
undergoe
this
easie
Yoke
of
Christ
,
(
all
things
considered
)
and
reduce
the
fugitive
Shulamite
,
the
straying
Sheep
,
unto
the
Chief
Shepheard
of
our
Soules
,
Christ
Jesus
.
SECT.
VI.
That
this
Purgative
Repentance
must
be
generall
,
of
all
sins
;
and
perpetuall
.
1.
AS
God
looks
upon
sin
,
and
as
sin
looks
against
God
;
so
must
every
one
that
is
borne
of
God
,
in
this
,
as
other
things
,
resemble
his
heavenly
Father
.
There
is
no
fin
but
God
hateth
:
there
is
no
Sinner
but
hateth
and
opposeth
God
:
there
is
no
sin
but
fighteth
against
our
Soules
,
woundeth
,
defaceth
,
and
defileth
the
same
:
there
is
therefore
no
Christian
but
ought
to
hate
all
sin
:
as
David
may
be
understood
,
when
Psalm
139.
he
saith
,
Doe
not
I
hate
them
,
O
Lord
,
that
hate
thee
,
and
am
not
I
grieved
,
O
Lord
,
with
them
that
rise
up
against
thee
?
I
hate
them
with
a
perfect
hatred
,
even
as
though
they
were
mine
enemies
.
So
that
he
not
only
submitteth
to
,
but
,
afterward
,
demandeth
a
search
to
be
made
in
his
heart
,
whether
any
kinde
of
iniquity
lurketh
there
,
perhaps
unbeknown
to
him
,
which
ought
to
be
expelled
.
3.
Learned
Masters
of
Christian
doctrine
tell
us
,
that
God
cannot
forgive
absolutely
one
sin
,
and
leave
another
unpardoned
;
and
much
lesse
can
a
man
denie
one
sin
,
and
embrace
another
:
no
more
than
a
Fornicatour
can
cease
to
be
such
in
disliking
one
whorish
Woman
,
and
choosing
another
:
Nor
may
he
be
said
to
repent
,
that
he
hath
abused
his
bodie
by
such
unrighteous
practices
,
but
that
haply
,
he
had
to
doe
with
such
a
person
:
so
is
it
with
the
Sinner
that
forsaketh
not
wholly
,
but
changes
his
sin
:
As
if
he
hath
in
his
young
and
wanton
dayes
,
lived
luxuriously
and
prodigally
,
and
in
his
declining
strength
and
yeers
,
should
begin
(
as
the
Prodigall
.
)
to
be
in
want
,
or
ayme
at
the
raising
of
a
Family
,
and
leaving
an
ample
Patrimonie
to
his
Posterity
,
and
so
take
up
;
basely
now
sparing
,
as
he
spent
basely
formerly
;
he
may
flatter
himselfe
,
and
sometimes
,
like
a
notable
Convert
and
mortified
person
,
condemn
his
youthfull
follies
,
and
mad
exorbitancies
,
and
moreover
speciously
blesse
God
that
he
sees
his
errour
past
,
and
securely
blesse
himselfe
in
his
late
wisdome
and
abstinences
;
but
all
in
vain
,
yea
more
perniciously
than
before
,
if
he
turnes
pinchingly
abstemious
,
denying
himselfe
many
things
after
the
manner
of
true
Asceticks
,
and
renouncers
of
the
world
,
and
all
this
,
out
of
a
new
espoused
vice
,
Covetousnesse
,
which
infatuates
his
judgement
so
far
as
that
he
flattereth
himselfe
in
his
own
eyes
(
as
it
is
Psalm
36.
)
till
his
iniquity
be
found
to
be
hatefull
:
or
,
Till
his
abominable
sin
be
found
out
.
3.
For
God
,
who
abhorreth
commutations
of
Vertue
for
Vice
,
much
more
abhorreth
commutation
of
one
Vice
for
another
.
Whence
it
is
that
Saint
James
so
expresly
affirmeth
,
Cap.
2.
v.
10
,
11.
Whosoever
keepeth
the
whole
Law
,
and
yet
offends
in
one
point
,
is
guilty
of
all
.
For
he
that
said
,
Doe
not
committ
Adultery
,
said
allso
,
Doe
not
kill
.
Disobedience
,
Rebellion
,
or
but
contempt
of
Gods
commands
,
is
seen
in
one
sin
as
well
as
in
another
.
And
though
all
stains
or
spots
upon
the
Face
or
Clothes
be
not
of
,
the
same
colour
,
yet
as
they
are
stains
and
defilements
,
are
they
to
be
equally
cleansed
.
And
it
is
all
a
case
,
whether
a
man
be
wounded
with
a
Knife
,
or
a
Sword
;
or
bruised
with
a
blunter
Weapon
,
to
his
no
lesse
danger
.
All
Vertues
are
linked
together
in
prudence
,
faith
the
morall
Philosopher
;
for
as
much
as
without
prudence
,
men
must
needs
offend
,
even
in
doing
good
things
:
And
all
sins
are
founded
and
grounded
upon
folly
,
even
those
which
carrie
along
with
them
a
pretense
and
shew
of
witt
and
cunning
;
all
sin
being
errour
and
all
errour
proceeding
from
ignorance
affected
or
involuntarie
:
And
all
sins
being
managed
by
disobedience
against
God
,
a
man
cannot
heartily
and
sincerely
apply
himselfe
to
obey
God
in
any
one
point
,
unlesse
he
beareth
about
him
a
disposition
to
fulfill
the
will
of
God
in
all
things
commanded
by
God.
4.
And
this
Rule
extendeth
it selfe
likewise
to
our
dutie
towards
our
Neighbour
;
whome
having
seen
and
not
having
seen
God
,
if
we
love
not
,
we
deceive
our selves
,
as
St.
John
teacheth
us
,
1
Epist.
4.
20.
He
that
useth
despitefully
the
Image
of
his
Prince
,
sheweth
his
malice
against
his
Prince
himselfe
.
And
no
cheating
or
violence
doth
a
man
,
out
of
covetousnesse
and
desire
of
revenge
,
offer
to
his
Brother
,
but
,
for
shame
,
or
fear
,
or
inability
,
he
would
use
to
his
Father
allso
,
yea
to
God
himselfe
.
This
doth
appear
by
profane
,
blasphemous
,
and
outragious
speeches
often
used
against
his
God
,
as
the
malice
of
a
bitter
spirit
and
tongue
;
when
the
hands
cannot
reach
him
.
For
I
cannot
but
think
that
a
man
covetously
bent
to
any
great
degree
,
would
,
if
it
were
possible
,
couzen
God
of
what
he
hath
,
as
well
as
his
Neighbour
,
and
tear
from
him
by
violence
what
may
serve
his
turne
,
as
he
sticketh
not
to
doe
from
his
poor
and
weak
Brother
,
when
he
is
in
the
power
of
his
hands
.
But
no
man
is
made
innocent
from
impotencie
of
offending
:
And
no
man
acquiescing
in
any
one
fault
or
Vice
unrepented
of
,
can
pronounce
himselfe
clean
from
any
,
or
hope
to
obtain
pardon
for
any
one
.
5.
Again
,
as
Repentance
cleansing
us
must
extend
to
all
manner
of
sins
,
so
that
no
man
can
deserve
the
name
of
a
true
penitent
who
is
angerly
inclined
,
and
not
covetously
;
or
lustfully
given
,
and
not
a
Drunkard
;
or
Proud
,
and
not
unjust
;
or
a
zealous
censurer
of
profanenesse
,
and
deboistnesse
,
and
yet
worldly
;
or
contumacious
against
Just
Autority
;
so
must
the
same
repentance
be
generall
as
to
time
allso
;
that
is
,
perpetuall
.
A
man
must
never
have
any
kinde
thought
of
that
sin
whereof
he
pretends
to
have
repented
.
He
must
have
a
perpetuall
displeasure
against
himselfe
for
having
so
offended
;
he
must
have
an
immortall
enmitie
against
it
;
And
though
perhaps
he
be
not
actually
warring
against
it
by
open
violence
used
against
himselfe
for
it
,
and
against
it
,
for
his
own
sake
,
he
must
never
hang
up
his
Armes
so
as
never
more
to
pursue
it
,
as
occasion
shall
require
.
We
are
to
imitate
upon
our selves
,
Gods
Justice
against
sin
,
which
never
ceases
,
where
pardon
doth
not
prevent
it
.
God
punishes
the
impenitent
Sinner
with
everlasting
torments
;
and
therefore
man
should
so
judge
himselfe
that
he
be
not
condemned
of
the
Lord
,
And
therefore
,
though
a
man
ought
not
allwayes
to
be
in
teares
,
penances
,
and
lamentations
for
sins
passed
,
yet
allwayes
must
he
bear
an
habituall
grudge
against
it
,
an
ill
will
,
and
enmifie
:
which
intermitted
by
sutable
actions
for
seasons
extraordinary
,
upon
fresh
returnes
of
the
same
into
his
minde
and
memorie
,
he
must
exercise
fresh
acts
of
detestation
,
and
humiliation
for
such
his
failings
and
miscarriages
.
Some
men
have
ceased
from
the
sin
they
have
been
formerly
overtaken
with
;
but
upon
occasion
can
with
some
degree
of
content
relate
the
same
,
amongst
them
who
will
make
merrie
with
it
:
Such
,
we
may
be
sure
,
are
not
cleansed
throughly
from
that
sin
,
though
they
have
laid
it
aside
,
and
that
so
,
that
they
never
committ
it
over
again
.
For
were
their
soules
but
so
much
estranged
from
it
as
they
ought
,
as
they
never
committed
such
a
sin
but
with
pleasure
(
such
as
it
may
be
)
so
they
should
never
think
of
it
but
with
displeasure
and
detestation
;
and
with
an
hidden
smiting
of
the
brest
with
the
Publican
,
say
,
Lord
be
mercifull
to
me
a
sinner
.
6.
This
,
I
say
,
ought
to
be
done
in
some
degree
,
occasionally
,
though
not
in
the
intensest
;
as
when
at
the
time
of
illumination
and
conversion
the
soule
repenting
travaileth
under
the
weight
and
sense
of
sin
:
especially
by
them
who
are
not
by
office
,
occupation
,
profession
wholly
sequestred
from
the
world
.
For
Monasticall
and
Heremeticall
lives
are
described
to
be
nothing
else
but
a
state
of
repentance
;
Repentance
being
so
called
from
that
which
is
most
eminent
in
that
state
,
Fastings
,
hardships
,
watchings
,
solitarinesse
,
but
when
the
worship
of
God
requires
communion
with
others
.
7.
But
the
degree
required
of
all
is
not
inconsistent
with
the
due
Alternations
and
vicissitudes
of
Consolations
and
spirituall
Cheerfulnesse
before
God
and
others
.
For
upon
repentance
prescribed
and
sincerely
perfourmed
,
it
pleaseth
God
in
Scripture
to
declare
himselfe
reconciled
to
the
broken
spirit
:
so
that
when
God
is
said
to
repent
of
the
evill
suffered
by
others
for
their
offences
,
the
offender
may
be
sure
,
to
his
great
satisfaction
,
that
his
repentance
is
accepted
.
As
when
upon
Moses
his
intercession
in
behalfe
of
the
Idolatrizing
Israelites
,
it
is
said
,
Exod.
32.
14.
The
Lord
repented
of
the
evill
which
he
thought
to
doe
unto
his
people
.
And
Judges
2.
It
repented
the
Lord
because
of
the
groanings
of
his
people
.
Therefore
in
the
like
cases
,
he
saith
,
Isaiah
40.
1.
Comfort
ye
,
Comfort
ye
my
people
,
speake
comfortably
unto
Jerusalem
.
Which
God
saith
unto
particular
persons
,
upon
their
sharp
sufferings
and
deep
humiliations
;
upon
the
reason
rendered
for
the
mitigation
of
the
punishment
of
the
incestuous
Corinthian
,
2
Corin.
2.
7.
Lest
such
an
one
should
be
swallowed
up
of
too
much
sorrow
.
8.
And
besides
this
,
Cheerfulnesse
and
Gratitude
towards
God
may
be
esteemed
a
part
of
true
Repentance
,
taken
in
its
latitude
,
for
such
a
generall
change
of
heart
and
minde
which
giveth
that
affection
to
God
which
before
was
bestowed
on
the
world
.
Too
much
lightnesse
,
and
jollity
,
and
vanity
having
transported
a
man
into
evill
before
,
transportation
towards
God
well
becometh
the
true
Convert
.
David
may
be
an
instance
and
a
Rule
to
us
in
this
kinde
.
Who
had
fallen
more
fowly
than
he
?
And
who
repented
more
thorowly
than
he
?
So
that
he
saith
,
My
sins
are
ever
before
me
.
Psalm
51.
The
act
of
sin
was
over
;
the
repentance
was
not
so
:
but
frequent
representations
thereof
were
made
to
him
;
which
abashed
and
confounded
him
:
Yet
found
he
such
Lucid
intervalls
,
and
seasons
of
recreation
and
joy
in
God
,
that
he
took
to
him
his
Harp
,
and
celebrated
the
praises
of
Gods
mercies
to
him
.
And
no
doubt
but
he
administer'd
the
Nation
under
him
with
proportionable
sweetnesse
of
behaviour
and
severity
of
Justice
.
Which
should
be
the
care
and
prudence
of
all
true
penitents
;
least
instead
of
humbling
themselves
under
their
sins
,
they
mortifie
others
by
their
froward
and
sowr
behaviour
towards
them
who
are
about
them
.
For
unlesse
some
custodie
,
in
such
cases
,
be
had
over
a
mans
passions
spirituall
against
himselfe
for
his
sins
,
those
which
should
wholly
terminate
in
himselfe
and
against
himselfe
,
will
steal
out
and
be
troublesome
to
others
allso
:
which
is
a
great
errour
,
and
scandalous
:
as
it
is
often
seen
that
a
man
being
vehemently
set
against
his
Enemie
,
doth
strike
them
allso
that
are
next
to
him
,
and
would
part
them
.
9.
But
now
let
us
see
wherein
consisteth
this
conflict
between
the
flesh
and
the
Spirit
:
and
by
what
meanes
the
Soule
is
sanctified
and
secured
from
such
relapses
as
are
incident
to
our
infirme
nature
:
allwayes
remembring
this
,
that
no
good
Christian
can
indulge
to
himselfe
any
such
sins
as
are
commonly
called
Failings
of
our
corrupt
flesh
,
or
sins
of
infirmitie
.
For
no
sin
connived
at
,
and
willingly
suffered
to
abide
with
us
,
can
be
properly
called
a
sin
of
Infirmitie
,
but
comes
under
the
notion
and
nature
of
presumptuous
sin
:
For
as
much
as
God
the
all
seeing
Judge
,
doth
principally
look
upon
the
temper
and
disposition
of
the
will
,
and
heart
:
according
to
whose
alienation
from
him
,
or
opposition
to
him
,
or
affectation
of
an
evill
committed
against
him
,
is
an
estimate
set
upon
that
sin
,
though
very
tolerable
,
and
minute
,
yea
perhaps
having
somewhat
of
gracefulnesse
in
the
eye
of
the
world
.
This
will
therefore
,
comes
here
to
be
considered
.
SECT.
VII
.
Of
Selfe-deniall
required
to
true
Reformation
;
and
that
both
of
Vnderstanding
and
Will
.
1
,
NO
doubt
but
all
things
that
God
made
,
as
he
made
them
,
were
at
first
good
,
and
so
continue
:
but
all
things
continue
not
in
that
first
and
perfect
state
,
wherein
they
were
,
as
well
depending
on
God
in
their
doing
,
as
in
their
being
.
God
gave
man
the
most
excellent
gift
of
Reason
;
and
under
that
,
Appetites
and
affections
,
which
are
the
inward
motions
of
the
Soule
either
to
,
or
from
God.
So
long
as
we
walk
by
his
light
,
we
cannot
erre
in
knowledge
:
so
long
as
we
desire
by
his
Will
,
we
cannot
erre
in
desiring
.
Subordination
to
the
Supream
is
no
bondage
;
and
confinement
to
him
that
is
infinite
,
is
no
losse
of
libertie
or
freedome
.
'T
is
ignorance
therefore
which
impells
men
no
illimited
knowledge
:
and
servitude
,
to
study
and
endeavour
to
be
absolute
and
commanders
of
our selves
,
without
exception
.
'T
is
not
to
know
,
that
God
prohibits
;
but
to
know
without
true
wisdome
:
the
Apostle
St.
Paul
,
so
flattly
contradicting
,
and
confuting
mens
opinion
vainly
conceived
of
themselves
,
thus
writing
,
1
Corin
.
8.
2.
If
any
man
thinke
that
he
knoweth
any
thing
,
he
knoweth
nothing
yet
as
he
ought
to
know
.
Which
is
most
true
,
when
he
would
needs
know
as
Adam
and
Eve
did
,
without
God
,
or
what
God
would
have
hidden
and
concealed
from
him
:
And
when
a
man
would
needs
know
all
things
,
but
can
be
content
not
to
know
himselfe
.
For
as
Charity
(
of
which
the
Apostle
there
allso
speakes
)
according
to
the
common
,
and
generally
true
saying
,
begins
at
home
;
so
doth
,
or
ought
to
doe
,
knowledge
:
For
the
Alpha
of
true
knowledge
,
and
the
Omega
too
is
to
know
God
;
but
a
man
cannot
know
God
as
becometh
him
,
when
he
stands
in
his
own
light
.
And
in
his
own
light
may
he
be
said
to
stand
,
when
he
understands
not
himselfe
,
his
measures
,
his
capacitie
,
and
meanes
to
true
knowledge
.
He
that
layeth
hold
of
more
than
he
can
well
span
,
or
embraceth
more
than
his
Armes
can
contain
,
commonly
letteth
all
goe
,
and
loseth
it
.
And
so
it
is
in
curiosity
of
knowledge
;
he
knoweth
nothing
,
that
would
pretend
to
all
things
.
Like
to
the
Church
of
Laodicea
,
Revel.
3.
17.
which
because
she
gloried
in
her
riches
,
was
poor
and
wretched
,
and
blinde
,
and
naked
,
and
knew
it
not
.
What
blindenesse
,
what
ignorance
so
grosse
,
lamentable
,
and
dangerous
as
this
?
And
yet
loth
are
men
to
have
their
eyes
opened
to
perceive
it
,
as
if
in
the
mist
of
their
minde
,
they
discerned
and
feared
that
which
he
who
was
cured
of
a
phrenzie
bewailed
in
himselfe
,
that
in
his
distemper
he
was
much
more
happie
,
than
in
his
cure
.
For
in
that
he
imagined
and
pleased
himselfe
with
nothing
lesse
than
a
fair
Principalitye
under
him
,
subjects
obsequious
,
Pallaces
stately
,
with
Crown
and
Scepter
:
but
reduced
to
his
true
reason
,
found
the
contrary
to
all
these
,
to
his
great
losse
and
trouble
.
And
to
such
excesses
doth
our
presumptuous
knowledge
betray
us
.
For
as
St.
Paul
before
saith
,
Knowledge
puffeth
up
:
swells
and
apostemateth
the
Soule
with
corruption
,
which
often
breakes
out
into
rottennesse
scandalous
.
Hence
it
is
,
that
if
a
man
erres
wilfully
and
notoriously
to
all
,
he
is
not
ashamed
;
as
Seneca
observeth
:
as
when
in
Grammar
he
speakes
false
Latine
or
English
,
or
gives
a
false
pronunciation
to
a
word
:
but
if
he
doth
it
ignorantly
,
and
be
told
of
it
,
then
he
either
blushes
,
or
boldly
defends
his
errour
against
his
own
tacit
perswasion
,
least
he
should
seem
not
to
have
known
as
much
as
another
:
And
Cardane
(
himselfe
a
Physican
)
tells
us
,
he
knew
one
of
the
same
facultie
,
who
having
through
ignorance
,
destroyed
his
Patient
,
rather
than
he
would
be
thought
ignorant
,
professed
he
killed
him
on
purpose
,
though
there
was
no
such
matter
:
to
such
a
monstrousnesse
of
absurdities
,
and
iniquitie
doth
this
unbridled
and
untamed
humour
of
seeming
wise
,
and
appearing
so
,
transport
a
man
.
2.
This
evill
Appetite
wars
against
nothing
so
much
as
Religion
,
and
is
inconsistent
with
nothing
more
;
and
therefore
should
Religion
war
against
that
;
turning
the
forces
of
the
Spirit
against
this
Tower
of
the
Flesh
built
up
to
this
dangerous
height
,
by
the
evill
spirit
of
Pride
and
affectation
of
vain-glorie
.
And
this
I
look
on
as
a
prime
and
materiall
part
of
our
selfe-deniall
,
when
we
shall
be
able
and
willing
to
submitte
our
private
,
busie
,
and
clambering
Reason
to
the
simplicitie
of
the
Faith
;
and
know
our
infirmities
and
failings
,
as
well
as
we
know
others
;
yea
and
better
too
;
having
attained
to
that
perfection
which
the
wise
Man
only
owned
in
himselfe
,
Prov.
30.
2.
Surely
I
am
more
brutish
than
any
man
,
I
have
not
the
understanding
of
a
man
:
with
this
limitation
notwithstanding
,
that
if
God
,
or
good
Autoritie
under
him
shall
have
chosen
any
such
humble
Person
to
preside
,
teach
,
and
lead
others
,
no
modestie
nor
humility
in
him
ought
to
with-hold
him
from
discharging
his
office
.
No
more
than
any
knowing
himselfe
more
wise
,
or
learned
,
out
of
his
abundance
,
is
to
withdraw
himselfe
from
the
guidance
of
such
an
one
,
as
he
excells
;
under
suspicion
of
calling
Gods
Providence
and
Right
in
question
,
to
rule
and
teach
by
whome
he
pleases
:
and
especially
the
difficult
lesson
of
humility
and
selfe
deniall
.
Don't
I
know
?
Can
you
teach
me
?
is
the
language
of
a
proud
Spirit
,
very
often
;
and
of
one
who
wilfully
,
how
ignorantly
soever
,
must
and
will
have
his
saying
.
A
man
out
of
common
charitie
,
might
blush
for
such
as
doe
not
blush
,
to
hear
them
,
oftentimes
indeed
wise
and
more
than
vulgarly
knowing
;
when
they
fall
into
Paradoxes
,
when
they
stumble
in
plain
ground
;
when
their
mistake
happens
by
surprise
or
other
incogitancie
,
how
loth
are
they
to
be
taken
in
the
snares
of
truth
it selfe
?
how
they
,
by
all
tricks
,
pretences
,
fetches
and
innumerable
devices
and
defenses
,
would
justifie
what
once
they
happen
to
say
,
though
conscious
to
themselves
of
errour
,
they
would
not
have
said
or
done
such
things
,
yet
they
once
passing
from
them
,
they
will
maintain
them
to
the
last
;
though
the
more
they
struggle
,
the
more
they
are
ensnared
,
and
fall
into
a
far
worse
absurdity
in
defending
,
than
committing
an
errour
.
And
all
this
that
they
might
not
suffer
in
their
beloved
and
selfe-admired
witt
.
And
because
they
cannot
denie
them
,
neither
for
Gods
sake
,
nor
for
trueths
sake
;
but
hold
it
the
most
honourable
course
to
themselves
,
to
bend
both
to
their
saying
,
than
to
yield
to
be
measured
by
such
Rules
.
And
if
their
wits
fail
them
in
framing
evasions
and
shuffles
which
may
justifie
,
in
some
degree
,
their
slips
;
Passion
and
loud
clamour
shall
support
their
cause
,
and
drown
the
noise
of
weake
trueth
:
as
the
Idolatrous
Jewes
were
wont
in
sacrificing
their
Children
to
Molech
in
the
Valley
of
Hinnon
,
to
use
Fife
,
Trumpet
,
and
Drum
,
that
the
voice
of
the
massacred
might
not
be
heard
,
or
pittie
shewn
to
them
,
nor
justice
:
O
foolish
Galatians
(
saith
St.
Paul
in
another
case
,
Galat.
3.
)
Who
hath
bewitched
you
that
ye
should
not
obey
the
trueth
?
Answer
may
be
made
,
selfe
love
,
selfe-preservation
;
which
are
such
,
that
a
man
can
better
endure
a
blow
on
the
Pate
,
than
on
his
Opinion
.
But
St.
James
saith
,
Chap.
3.
14.
My
brethren
,
Lye
not
against
the
trueth
.
a
reason
whereof
may
be
,
because
he
that
opposes
an
acknowledged
trueth
,
though
not
very
important
,
sinneth
,
in
some
degree
,
against
the
Holy
Ghost
,
the
Spirit
of
trueth
,
and
the
testimonie
of
his
own
Conscience
;
and
to
have
his
will
in
arguing
or
doing
,
grieveth
the
Spirit
of
trueth
;
trueth
in
all
things
being
Sacred
and
Divine
;
which
,
when
it
possesseth
the
minde
of
a
man
,
seasonable
and
true
is
that
advice
of
the
Prophet
Habakkuk
,
Chap.
2.
29.
The
Lord
is
in
his
holy
Temple
,
let
all
the
earth
keep
keep
silence
before
him
.
3.
And
this
Advice
reacheth
unto
the
other
Branch
of
a
Christians
Selfe-deniall
,
which
consists
principally
and
more
immediately
in
the
subjecting
the
will
of
man
to
the
Will
of
God
,
as
that
did
in
the
subjection
of
the
understanding
to
the
Wisdome
of
God.
Oh
how
naturall
?
how
sweet
?
and
allmost
,
how
necessarie
it
is
,
for
man
to
have
his
own
will
?
And
yet
in
truth
,
how
monstrous
is
this
unruly
appetite
?
It
ariseth
from
a
root
worse
than
ordinarie
Idolatrie
:
as
much
as
to
make
ones
selfe
a
God
,
is
a
much
more
heinous
sin
than
to
worship
any
other
false
God.
And
what
is
that
(
whether
we
mean
it
,
or
not
mean
it
)
that
impells
men
so
passionately
to
desire
,
and
so
violently
to
contend
for
their
will
,
and
as
much
of
it
as
is
possible
,
but
that
they
would
be
great
thereby
;
they
would
be
supreame
;
they
would
rule
and
govern
,
not
so
much
themselves
(
for
they
are
the
worst
at
that
of
all
men
)
but
others
,
and
because
they
would
be
admired
and
worshipped
;
and
that
more
,
and
in
an
higher
degree
than
they
dare
openly
own
.
When
men
have
given
themselves
up
to
this
misleading
and
mischievous
temper
,
they
would
have
no
bounds
prefixed
them
.
God
himselfe
shall
not
escape
their
murmures
,
if
open
accusation
and
expostulations
:
Every
thing
is
uneasie
to
them
,
that
is
not
projected
by
their
own
witts
,
and
managed
by
their
wills
.
And
whereas
,
according
to
St.
Paul
,
1
Corinth
.
13.
Charitie
,
(
that
Divine
grace
made
up
of
meeknesse
,
humilitie
,
love
of
God
,
and
that
which
in
any
manner
resembles
God
)
beareth
all
things
,
believeth
all
things
,
hopeth
all
things
,
endureth
all
things
,
the
Idolizer
of
his
own
will
,
(
on
the
contrary
)
can
bear
nothing
,
believe
nothing
,
hope
nothing
,
endure
nothing
contradicting
this
his
humour
.
Reason
he
will
by
no
means
professedly
affront
or
oppose
,
but
then
he
counts
it
all
the
reason
in
the
world
,
that
matters
should
be
carried
as
he
judges
,
and
willeth
;
otherwise
the
power
and
effects
of
his
impatience
shall
be
his
remedie
.
Whereas
there
is
nothing
more
unworthy
of
a
wise
man
,
and
nothing
more
inconsistent
with
a
good
Christian
,
than
to
desire
to
have
more
wills
under
him
than
his
own
:
for
in
trueth
,
he
never
is
master
of
his
own
will
,
who
would
tyrannize
over
others
.
For
this
may
be
but
one
sin
in
forme
and
appearance
,
but
it
is
the
parent
of
many
,
if
not
of
all
,
to
strive
to
have
our
wills
.
4.
For
what
is
Pride
but
an
appetite
of
our
unmortified
wills
,
pushing
us
forward
to
be
great
,
Ruling
,
admired
,
followed
,
not
to
be
led
by
any
?
What
is
Anger
,
but
a
desire
of
satiating
our
lust
of
revenge
?
What
is
Avarice
,
but
to
have
all
,
and
part
with
nothing
but
what
Justice
and
Necessity
extorts
?
And
what
is
Lust
properly
so
called
,
but
a
furious
will
of
carnall
pleasure
?
He
therefore
that
will
ever
obtain
any
command
of
himselfe
in
any
of
these
things
,
or
the
like
,
must
lay
the
Ax
of
Reformation
to
the
root
of
all
these
trees
,
the
generall
lusting
after
a
mans
own
will
,
and
the
satisfaction
thereof
naturally
inclined
.
For
though
there
may
seem
such
a
distance
outwardly
between
one
sin
and
another
,
as
that
there
should
be
no
consanguinitie
between
them
,
yet
,
in
the
practice
,
they
,
like
persons
at
domestick
difference
or
civill
dissensions
,
will
joyn
against
a
common
and
forrein
Enemie
;
and
help
one
another
;
according
to
the
observation
of
that
mortified
Father
mentioned
in
Ecclesiasticall
History
:
who
deliver'd
it
for
a
trueth
,
That
a
man
can
never
observe
the
rule
of
Chastitie
,
unlesse
he
subdues
the
Lust
of
Anger
.
For
surely
if
we
shall
give
leave
to
our
corrupt
wills
to
take
their
swing
in
one
thing
;
they
will
take
leave
to
excurre
into
other
evills
,
against
our
more
advised
judgements
and
wills
.
Therefore
let
us
a
little
insist
upon
the
reasonablenesse
of
such
affectation
of
our
carnall
wills
.
5.
But
first
it
is
to
be
observed
,
that
Religion
it selfe
is
not
of
that
morosity
,
or
indeed
tyrannie
,
under
colour
of
mortification
,
that
it
should
denie
us
the
libertie
wholly
of
that
naturall
facultie
of
desiring
and
loving
;
for
that
God
himselfe
hath
placed
in
us
:
For
then
we
could
not
love
God
himselfe
,
nor
choose
the
good
or
refuse
the
evill
,
as
himselfe
commandeth
.
It
is
not
the
rooting
up
of
that
Vine
which
Gods
own
hand
hath
planted
in
the
heart
of
man
,
but
the
pruning
,
and
dressing
it
to
bear
generous
branches
,
and
bunches
.
It
is
to
cut
off
those
Suckers
;
to
destroy
that
Nature
which
is
become
such
,
and
not
made
so
by
God.
It
is
,
according
to
the
ancient
Philosophie
,
for
our
earthie
Spheare
,
and
inferiour
and
smaller
Orb
,
to
be
ordered
by
the
first
mover
of
all
;
and
to
say
,
and
to
pray
as
Christ
hath
taught
,
Thy
will
he
done
in
earth
as
it
is
in
heaven
:
to
live
in
this
world
as
Christ
came
into
it
,
and
lived
and
died
in
it
.
As
appeares
by
the
historie
of
his
holy
and
humble
Life
,
which
tells
us
,
John
18.
37.
To
this
end
was
I
borne
,
and
for
this
cause
came
I
into
the
world
,
that
I
should
bear
witnesse
unto
the
trueth
:
every
one
that
is
of
the
trueth
heareth
my
voice
.
And
this
was
the
holy
Gospell
he
taught
,
and
left
us
.
And
his
bearing
witness
was
to
make
himselfe
of
no
reputation
:
as
great
,
and
as
good
as
he
was
:
to
be
obedient
unto
the
death
,
even
the
death
of
the
Crosse
;
and
to
appear
,
as
it
were
,
without
a
will
of
his
own
:
or
,
which
is
a
greater
victory
and
glory
,
to
have
a
will
allwayes
obsequiously
included
in
the
Will
of
his
heavenly
Father
;
as
it
was
,
when
,
in
great
Agonies
and
conflicts
of
Soule
he
prayed
to
God
,
Luke
22.
42.
Neverthelesse
not
my
will
but
thy
will
be
done
:
demonstrating
what
he
before
affirmed
for
a
trueth
,
John
5.
30.
I
can
of
my selfe
doe
nothing
,
as
I
hear
I
judge
:
and
my
judgement
is
just
:
because
I
seek
not
mine
own
will
,
but
the
will
of
the
Father
which
is
in
heaven
.
And
as
the
Disciples
said
,
most
loth
to
hazard
so
precious
a
Vessell
of
honour
,
and
service
,
as
St.
Paul
amongst
Jewish
Barbarity
,
Acts
21.
14.
The
Will
of
the
Lord
be
done
.
And
what
better
or
wiser
resolution
can
any
good
Christian
take
,
than
what
he
saw
Christ
to
practice
before
him
;
and
the
most
Heroicall
Christians
did
,
to
have
no
will
stirring
but
the
Will
of
God
and
Christ
?
For
this
is
to
be
what
St.
Paul
exhorteth
to
.
Rom.
Chap.
6.
11.
Likewise
reckon
ye
allso
your selves
to
be
dead
indeed
unto
sin
,
but
alive
unto
God
,
through
Jesus
Christ
our
Lord
:
that
is
,
content
to
be
directed
by
the
Wisdome
,
and
acted
by
the
pleasure
of
God
alone
:
So
that
we
may
say
as
that
good
old
Father
in
his
Cell
,
having
relinquished
the
world
;
who
when
one
came
to
him
,
and
brought
him
the
tidings
,
that
a
●…ere
Kinsman
of
his
was
at
the
point
of
death
,
and
therefore
he
should
doe
well
to
repair
to
him
,
and
take
possession
of
what
descended
legally
to
him
;
made
answere
,
And
would
you
have
me
inherit
his
Estate
,
who
have
been
dead
a
long
time
before
him
?
And
this
I
intended
for
one
distinct
argument
to
denie
our
own
wills
,
either
wholly
impeding
the
Will
of
God
to
be
done
in
us
,
or
the
perfecter
conformity
to
that
,
and
the
Example
Christ
hath
set
us
.
6.
Secondly
,
The
speciall
care
that
God
taketh
of
him
who
careth
least
for
his
own
will
,
but
committeth
the
management
of
it
into
the
hands
of
his
most
Wise
and
Gracious
Father
.
'T
is
true
,
To
have
ones
own
will
,
and
to
doe
as
we
are
impelled
by
it
,
is
the
preciousest
Pearle
in
the
world
to
the
naturall
man
;
nothing
so
deare
to
him
as
that
;
and
that
when
it
is
really
evill
in
it selfe
,
and
hurtfull
,
though
pleasing
to
himselfe
:
But
man
having
so
little
skill
how
to
use
such
a
dangerous
instrument
,
were
it
not
much
better
to
resigne
it
into
the
hands
of
him
that
careth
for
us
more
than
we
doe
for
our selves
,
and
is
wiser
for
us
than
we
for
our selves
?
As
we
see
it
in
Children
.
When
a
thing
of
great
value
is
bestowed
upon
them
by
some
Friend
,
the
Parents
have
the
keeping
of
it
,
least
it
should
be
lost
,
spoiled
,
imbezel'd
,
or
hurt
the
young
owner
;
till
he
comes
to
yeers
of
discretion
:
So
our
Godfather
properly
so
called
,
God
himselfe
,
bestoweth
upon
us
that
great
Jewell
of
Freewill
,
and
Choice
,
which
he
denies
to
inferiour
Creatures
,
but
with
this
tacit
condition
,
that
we
should
committe
it
to
his
custodie
,
and
by
his
wisdome
and
direction
only
use
and
exercise
the
same
,
till
we
come
to
yeers
of
true
discretion
,
which
is
only
in
Heaven
,
and
not
in
this
life
.
Then
shall
we
have
the
full
and
absolute
use
of
it
,
because
then
there
is
no
feare
that
we
should
use
it
amisse
,
as
here
we
doe
.
And
this
is
that
which
holy
David
adviseth
,
Psalm
55.
22.
saying
,
Cast
thy
burden
upon
the
Lord
and
he
shall
sustain
thee
,
he
shall
never
suffer
the
righteous
to
be
moved
.
This
is
it
which
St.
Peter
allso
exhorteth
unto
,
1
Ep.
5.
6
,
7.
Humble
your selves
therefore
under
the
mighty
hand
of
God
,
that
he
may
exalt
you
in
due
time
;
Casting
all
your
care
upon
him
;
for
he
careth
for
you
.
And
more
expressely
and
particularly
,
Christ
himselfe
counselleth
thus
his
Disciples
,
Matth.
6.
Take
no
thought
for
your
life
,
&c.
For
,
Which
of
you
by
taking
care
,
can
adde
on
cubit
to
his
stature
?
The
trueth
is
,
no
man
exalts
himselfe
so
highly
,
as
he
who
,
secluding
or
not
considering
God
,
followes
the
will
of
himselfe
;
and
the
greatest
of
all
humiliation
is
by
the
subjecting
of
our
wills
to
Gods
,
and
the
next
and
readiest
way
to
true
preferrement
,
or
exaltation
.
And
take
no
thought
,
(
saith
Christ
)
not
commending
supinenesse
,
sloth
,
or
lazinesse
in
any
;
but
none
without
God
,
none
not
directed
and
regulated
by
his
Will
and
Prescripts
:
none
,
without
consulting
him
,
and
submitting
the
event
with
all
confidence
aed
calmenesse
,
to
his
all-disposing
,
most
wise
,
most
just
,
most
gracious
Providence
:
and
in
suffering
as
well
as
doing
his
Will
:
For
it
is
a
Maxime
or
Rule
berter
becoming
a
Heathens
mouth
than
a
Christians
.
Every
man
is
master
,
or
maker
of
his
own
fortune
:
not
but
that
every
man
hath
a
hand
in
,
and
contributes
towards
Good
or
evill
events
befalling
him
,
but
that
the
Architectonicall
,
or
Over-ruling
Power
of
all
is
in
God
,
whoe
doth
not
allwayes
give
the
Battle
to
the
strong
,
nor
the
Race
to
the
swist
,
nor
bread
to
the
wise
;
to
teach
us
that
he
is
Lord
paramount
of
all
:
according
to
the
Divine
acknowledgement
of
the
Prophet
Isaiah
,
Chap.
26.
12.
Lord
,
thou
wilt
ordain
peace
for
us
,
for
thou
allso
hast
wrought
all
our
works
in
us
.
And
therefore
it
seems
to
me
a
thing
,
as
very
memorable
,
so
more
worthy
the
mouth
and
practice
of
a
Christian
,
what
is
written
of
Muhamed
Olbarsalanus
,
the
Great
Prince
of
Bagdet
or
Babylon
,
a
Saracen
;
who
being
wounded
to
death
in
a
Battle
,
which
he
fought
;
as
he
died
,
said
,
I
never
before
this
once
,
fought
,
but
first
I
desired
Gods
blessing
.
I
would
all
Christians
would
doe
so
,
and
have
so
much
confidence
in
God
,
in
all
matters
,
especially
of
importance
;
that
they
would
first
implore
Gods
aid
,
and
then
depend
on
him
for
the
successe
:
which
if
it
be
favourable
,
he
must
be
humbly
thankfull
;
if
improsperous
,
in
like
manner
,
patient
;
as
the
effect
of
Gods
Divine
and
wise
Providence
requires
.
7.
Thirdly
,
The
Scripture
both
by
Example
,
and
Precepts
directs
us
to
this
reasonable
,
as
well
as
religious
resignation
of
our
wills
unto
Gods
Will
;
when
it
sets
before
our
eyes
the
practice
of
earthly
Parents
and
Children
,
as
Hebr.
12.
9.
We
have
had
Fathers
of
our
Flesh
,
which
corrected
us
,
and
we
gave
them
reverence
,
shall
we
not
much
rather
be
in
subjection
to
the
Father
of
Spirits
and
live
?
For
they
verily
for
a
few
dayes
chastened
us
,
after
their
own
pleasure
:
but
he
for
our
profit
,
that
we
might
be
patakers
of
his
holinesse
.
Fathers
of
our
flesh
may
take
a
cruell
pleasure
,
rather
than
intend
any
reall
profit
or
benefit
unto
Children
,
in
chastising
them
;
but
't
is
not
to
be
imagined
that
God
can
transgresse
the
mean
,
or
erre
in
the
end
of
any
Dispensation
severe
,
or
unpleasant
to
us
:
therefore
much
rather
should
we
be
in
subjection
to
the
Father
of
Spirits
,
and
live
a
more
easie
,
safe
and
comfortable
life
here
,
than
otherwise
can
be
expected
,
and
a
most
happie
life
hereafter
,
where
all
things
be
perfectly
subject
to
the
Father
,
as
Saint
Paul
speaks
,
1
Corinth.
15.
that
he
may
be
here
allso
,
as
well
as
hereafter
,
All
in
All.
6.
Fourthly
,
This
Selfe-deniall
is
the
true
Holocaust
or
absolute
Sacrifice
we
can
give
to
God
,
and
most
acceptable
,
imposed
upon
us
as
true
Believers
,
according
to
Saint
Paul
,
Rom.
12.
1.
saying
,
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
:
And
be
not
conformed
to
this
world
,
but
be
ye
transformed
by
the
renewing
of
the
spirit
of
your
minde
,
that
ye
may
prove
what
is
that
good
and
perfect
Will
of
God.
Sacrifices
came
alive
to
Gods
House
and
Altar
,
but
were
not
accepted
,
till
they
were
slain
:
so
it
is
with
the
spirituall
or
reasonable
Sacrifice
of
our selves
especially
:
our
naturall
wills
so
long
as
they
live
,
cannot
please
God
;
but
they
must
be
crucified
,
as
Christ
was
crucified
for
us
.
And
as
the
same
Apostle
advises
,
Rom.
6.
we
must
reckon
our selves
dead
indeed
unto
sin
,
but
alive
unto
God
,
through
Jesus
Christ
.
He
that
is
dead
,
ceaseth
from
willing
,
and
so
from
sinning
.
He
that
denieth
himselfe
and
his
will
,
is
dead
indeed
unto
sin
,
and
liveth
by
the
life
of
the
Son
of
Man
;
and
is
acted
by
the
Will
of
God.
And
surely
,
if
it
be
our
Dutie
,
our
Wisdome
,
our
Righteousnesse
,
to
committ
our
very
Soules
and
life
into
Gods
hands
and
disposall
,
shall
we
stick
to
render
that
one
faculty
of
our
Soule
,
our
Wills
,
into
his
hands
?
That
doth
Saint
Peter
exhort
us
unto
,
1
Epist.
4.
19.
Wherefore
let
them
who
suffer
according
to
the
will
of
God
,
committ
the
keeping
of
their
soules
to
him
in
well
doing
,
as
unto
a
faithfull
Creatour
.
Let
God
then
have
the
keeping
of
our
Wills
as
he
hath
of
our
Lives
:
as
he
had
of
Christs
humane
Will
:
as
he
had
of
Davids
Will
;
when
Saul
was
in
the
power
of
his
hands
:
when
Shemei
railed
to
purpose
,
and
when
at
the
word
given
,
his
head
might
have
been
taken
off
,
and
the
King
revenged
of
a
Petulant
slanderer
;
yet
he
committed
his
cause
to
God
;
and
seeing
,
at
some
distance
,
his
Hand
and
Will
,
humbly
acquiesced
.
8.
Fifthly
,
Nature
it selfe
teaches
us
(
and
upon
that
Abimelech
bowed
the
men
of
Sichems
heart
to
make
him
King
)
to
be
subject
to
one
rather
than
to
many
,
there
being
no
personall
disparity
,
which
may
alter
the
Case
:
how
much
more
elegible
then
must
it
needs
be
,
for
a
man
well
advised
to
submitt
to
the
Monarchie
of
God
,
than
to
the
Anarchie
,
or
tyrannicall
Democracie
of
innumerable
lusts
?
whereof
some
vote
one
thing
,
and
some
another
.
One
tugges
us
this
way
,
and
another
draggs
us
that
way
;
commanding
many
times
inconsistencies
and
contradictions
;
and
worreying
and
wearing
out
the
simple
Soule
by
unreasonable
sollicitations
and
vexations
.
For
most
truely
said
Saint
Paul
,
1
Corinth.
6.
16.
Know
ye
not
that
to
whome
ye
yield
your selves
servants
to
obey
,
his
servants
ye
are
to
whome
ye
obey
;
whether
of
sin
unto
death
,
or
of
obedience
unto
righteousnesse
?
Every
irregular
Affection
,
every
inordinate
Lust
is
a
Tyrant
,
and
would
needs
subject
us
to
it
:
so
miserable
is
that
Soule
which
listens
or
leans
to
them
,
being
divided
from
God
and
it selfe
.
For
prodigality
,
and
covetousnesse
;
Anger
,
and
desire
of
Revenge
;
Envie
,
and
Malice
;
Superstition
and
profanenesse
;
Pusillanimitie
and
rashnesse
;
Slothfulnesse
,
and
indefatigable
drudgeing
for
the
world
;
Loving
strange
Faces
,
and
embraces
,
Lothing
lawfull
,
and
laudable
,
excessive
exaltation
and
exultation
,
when
matters
proceed
,
prosper
,
and
succeed
according
to
our
loose
phansies
and
fondnesse
,
and
dejection
of
minde
and
spirit
,
when
we
are
worsted
in
our
designes
,
and
crossed
,
and
frustrated
of
our
hopes
and
expectations
.
All
these
,
and
more
than
these
never
cease
molesting
and
disquieting
a
man
,
untill
they
see
him
secured
under
the
protection
,
and
in
the
service
of
Allmighty
God
,
resolving
to
obey
him
against
all
temptations
,
and
to
look
on
all
occurrences
as
sent
chiefly
to
make
proof
of
his
obedience
and
patience
.
And
that
this
free
and
full
submission
doe
not
only
bring
admirable
quiet
and
tranquillity
to
the
minde
,
but
sanctitie
and
puritie
(
the
thing
we
at
present
pursue
)
appeares
by
the
Discourse
of
the
Apostle
to
the
Hebrewes
,
Chap.
10.
9
,
10.
where
,
having
propounded
for
an
Example
,
and
our
imitation
,
the
readie
obedience
of
Christ
,
of
whome
it
was
said
,
Lo
,
I
come
to
doe
thy
will
,
O
God
:
it
followeth
,
By
which
will
we
are
sanctified
.
That
is
,
by
that
readie
conformation
of
our
wills
to
the
Will
of
God.
SECT.
VIII
.
Of
the
Custodie
and
Discipline
to
be
had
over
the
outward
Man
:
and
especially
the
Eyes
,
Eares
,
and
Tongue
.
1.
BUT
now
let
us
passe
to
the
other
part
of
a
true
Christinas
care
and
labour
,
consisting
in
the
Purging
of
the
Outward
man
,
and
regiment
ought
to
be
had
of
our
Senses
:
from
whence
,
lust
having
conceived
inwardly
,
proceeds
outwardly
,
deadly
sins
:
and
through
which
,
outward
temptations
pressing
in
,
defile
the
Soule
.
For
our
Senses
are
as
Gates
to
a
Cittie
,
through
which
there
is
continuall
passing
to
and
fro
,
and
that
of
Good
and
Bad
:
and
are
the
weakest
and
easiliest
surprised
,
unlesse
very
strictly
guarded
.
I
will
but
look
,
I
will
not
like
nor
love
:
I
will
but
taste
,
I
will
not
eat
the
forbidden
fruit
:
I
will
but
touch
,
I
will
not
embrace
,
saith
the
naturall
and
warie
wisdome
of
this
world
:
But
the
wisdome
of
the
Word
of
God
teaches
us
otherwise
,
when
it
saith
,
Touch
not
,
tast
not
,
handle
not
,
which
all
shall
perish
with
the
flesh
,
Coloss.
2.
1.
especially
when
such
touches
and
light
Essaies
are
of
things
unlawfull
,
dangerous
,
or
wholly
unprofitable
.
Doe
we
not
read
how
Death
entreth
in
at
the
windowes
?
that
is
,
deadly
sins
,
at
the
Eye
?
Doe
we
not
read
in
St.
Peter
,
2
Epist.
2.
14.
of
such
Persons
,
who
have
eyes
full
of
Adulterie
,
and
cannot
cease
from
sin
?
Not
that
the
visive
facultie
good
in
it selfe
and
a
great
gift
of
God
,
can
of
it selfe
be
subject
to
such
a
crime
;
but
that
,
through
the
communication
and
combination
between
the
inward
and
outward
Man
,
such
lustings
are
either
bred
or
stirred
up
by
such
Aspects
.
The
Jacks
or
Keis
in
the
Virginall
,
Harpsicon
or
Organ
being
touched
with
the
Finger
,
doe
not
sound
themselves
,
but
they
strike
the
inward
strings
,
which
render
the
sound
:
So
when
the
outward
Senses
themselves
are
struck
by
their
particular
objects
,
they
soon
communicate
that
passion
scarce
felt
by
them
,
to
the
inward
Senses
,
which
make
all
the
noise
.
Saint
Augustine
delivers
this
as
a
trueth
experimented
in
himselfe
(
Confess
.
Lib.
7.
1.
)
when
he
said
,
After
what
outward
formes
my
minde
wandered
,
the
same
Images
did
my
heart
run
after
allso
.
So
that
even
the
subtiller
Heathens
could
not
but
see
the
coherence
between
Phansie
,
and
Senses
,
and
between
the
Appetites
of
the
Soule
and
them
both
,
when
they
tell
us
,
By
our
Eyes
we
are
Luxurious
;
by
our
Eyes
we
are
hurried
into
all
manner
of
Vices
;
by
our
Eyes
we
are
wanton
,
by
our
Eyes
we
look
on
the
Wine
,
when
it
shewes
it selfe
in
the
Glasse
:
our
eyes
are
cast
upon
the
Riches
of
the
world
,
as
Achan's
upon
the
wedge
of
Gold
,
and
the
Babylonish
Garment
,
and
by
orderly
unhappie
,
but
allmost
necessarie
gradations
and
consequences
,
we
,
as
he
,
are
led
to
see
,
to
covet
,
to
take
them
.
That
subtile
Serpent
the
Devill
knew
too
well
what
power
the
temptations
had
entring
into
a
man
through
the
eye
;
when
by
his
artifice
he
presented
to
Christ
all
the
glories
of
the
world
,
and
with
such
a
suddain
surprise
that
scarce
any
but
Christ
could
have
withstood
or
rejected
them
.
Job
therefore
would
not
so
much
as
cast
a
vain
and
idle
glance
upon
a
beautie
which
might
delude
him
,
Job
.
31.
having
no
occasion
justly
so
to
doe
:
knowing
assuredly
,
that
the
conjunction
of
the
minde
with
an
unlawfull
object
,
without
that
bodilie
conjunction
,
adulterates
the
Soule
:
And
imagination
with
resolution
and
strong
intention
does
that
before
God
,
which
men
cannot
censure
,
and
so
according
to
the
diversitie
of
the
object
,
is
the
pollution
diversifyed
allso
.
So
that
if
there
be
(
as
naturall
Philosophers
tell
us
,
Coel.
Rhodigin
)
an
hundered
Diseases
of
the
naturall
Eye
:
the
morall
distempers
by
ill
use
of
them
,
may
be
accounted
many
more
.
2.
And
if
I
should
give
some
instances
of
the
many
waies
of
corrupting
the
sight
,
the
rest
may
more
readily
be
made
up
by
mens
own
observations
.
Poring
upon
Faces
prepared
to
catch
fonder
Spectatours
:
Taking
pleasure
in
beholding
wanton
Pictures
,
under
pretence
,
it
may
be
,
that
it
is
but
a
dead
object
;
or
that
fowl
things
are
finely
drawn
.
Viewing
wanton
postures
and
gestures
,
by
either
Sex
,
or
of
either
Sex.
Yea
casting
an
eye
upon
the
mutuall
and
naturall
actions
of
Animalls
doing
according
to
their
kinde
,
a
man
would
think
it
should
put
one
to
the
blush
,
but
too
often
the
contrarie
is
found
by
a
sympathie
to
be
abhorred
,
which
the
Masters
of
Jewish
morality
noted
;
and
wisely
disswaded
all
to
turne
their
Faces
from
.
Amorous
Romances
,
and
Lascivious
Poetrye
are
to
be
reduced
to
this
caution
.
And
that
eye
cannot
be
accounted
innocent
which
,
coming
into
a
Shop
of
Rarities
and
great
varieties
,
looketh
not
so
much
,
nor
demandeth
what
it
doth
want
,
but
seeketh
for
somewhat
;
which
when
it
beginneth
first
to
see
,
it
beginneth
allso
to
want
and
desire
:
and
to
want
it
because
it
desireth
it
;
and
not
desire
it
because
it
wanteth
it
.
Excellent
therefore
is
that
counsell
of
Ecclesiasticus
Chap.
9.
v.
5.
7.
against
both
these
,
and
their
fellowes
,
and
that
when
there
were
no
Monks
,
nor
Friers
in
the
world
,
upon
whome
we
would
cast
such
severe
counsells
as
their
prosession
leads
them
to
:
Gaze
not
on
a
Maid
that
thou
fall
not
by
those
things
that
are
precious
in
her
.
Look
not
round
about
thee
,
in
the
streets
of
the
City
,
neither
wander
thou
in
the
solitarie
places
thereof
.
But
our
Saviours
Evangelicall
counsell
exceeds
this
,
Matth.
5.
If
thy
right
eye
offend
thee
,
pluck
it
out
.
It
is
better
for
thee
to
,
&c.
Nature
(
as
Lactantius
observes
)
to
preserve
the
eye
(
a
very
tender
and
precious
part
)
hath
fenced
it
with
hairs
on
the
lids
,
as
so
many
Speares
;
which
,
at
the
approach
of
the
least
Enemy
to
it
,
being
but
lightly
touched
,
give
notice
to
shut
it
presently
,
for
its
securitye
.
But
it
hath
not
provided
such
meanes
to
defend
the
eye
from
morall
objects
which
are
ever
in
readinesse
to
offend
it
:
but
that
is
the
speciall
gift
of
God
,
and
should
be
the
Christian
prudence
of
every
true
Believer
.
3.
And
the
like
circumspection
is
necessary
to
be
had
about
the
Ear
,
another
most
profitable
,
yea
necessarie
Sense
,
and
no
lesse
passionate
than
the
other
:
'T
is
incredible
even
to
them
that
are
overcome
and
captivated
by
dishonest
Speeches
,
lewd
Books
,
obscene
Poetry
,
what
a
change
,
and
that
for
the
worst
,
aptly
tempered
sounds
and
melodious
Voices
have
upon
a
man
.
They
deject
him
and
make
him
moody
,
and
heavie
;
they
inflame
and
lighten
him
,
make
him
brisk
and
wanton
,
make
him
full
of
talk
,
and
ridiculous
motions
;
and
finally
,
insnare
and
draw
him
to
humour
the
notes
in
his
actions
,
good
or
bad
.
Cease
my
Son
(
therefore
saith
Solomon
)
to
hear
the
instruction
that
causeth
to
erre
from
the
words
of
knowledge
:
whether
Poeticall
,
or
Prosaicall
.
For
when
the
forme
of
words
,
the
eloquence
of
the
Tongue
,
and
gracefulnesse
of
speaking
are
the
gift
of
God
,
the
matter
clothed
,
and
adorned
,
and
adapted
to
the
eare
by
them
,
may
be
of
the
Devills
devising
;
and
sent
before
him
to
fowl
the
room
of
the
Soule
,
for
him
and
his
unclean
Spirits
to
dwell
there
.
For
as
the
Good
Spirit
of
Wisdome
,
will
not
enter
into
a
body
given
to
sin
,
no
more
will
,
or
can
the
evill
Spirit
enter
into
a
Soule
or
bodie
not
fitted
for
his
turne
by
impure
cogitations
and
devices
.
Turne
therefore
(
saith
Solomon
,
Proverbs
14.
7.
)
from
the
presence
of
a
foolish
man
when
thou
perceivest
not
in
him
the
lips
of
knowledge
.
Which
knowledge
is
there
used
for
wise
and
profitable
talke
,
opposed
commonly
to
foolishnesse
:
which
in
Scripture
signifies
,
as
much
as
Sin.
And
in
so
advising
he
doth
implye
the
next
and
right
way
to
avoid
not
only
certain
single
acts
of
corrupt
communication
,
but
even
the
inclination
and
desire
of
impure
matter
imbibed
by
word
or
writing
.
For
it
is
true
in
morall
things
as
well
as
naturall
,
that
the
understanding
is
made
all
things
,
according
to
the
impression
made
by
the
object
,
as
Philosophers
teach
;
being
formable
into
any
shape
:
So
,
according
to
divinity
,
is
it
true
,
that
,
according
to
the
pure
and
chast
subject
we
choose
to
meditate
on
,
and
converse
with
,
or
the
light
,
obscene
,
and
frothy
,
is
the
inward
Sense
affected
,
not
only
actually
or
transiently
;
but
habitually
and
permanently
.
So
that
in
accustoming
a
mans
selfe
to
immodest
and
immorall
acts
or
businesses
,
the
minde
is
so
tainted
that
all
Diviner
things
become
unsavourie
and
irksome
.
In
like
manner
,
to
the
palate
of
the
Soule
accustomed
to
spirituall
,
pure
,
and
chast
Discourses
,
and
reading
,
the
pleasureablenesse
of
vain
,
idle
,
and
foolish
Subjects
,
and
especially
obscene
,
becomes
alltogether
extinguished
;
an
irksomenesse
succeeding
in
its
place
.
4.
And
there
being
such
neer
relation
(
as
we
have
partly
seen
)
between
the
Ear
and
the
Tongue
,
as
there
is
between
a
Fiddle-stick
and
Fiddle
,
to
strike
it
as
it
pleaseth
:
the
same
doctrine
of
Sanctitie
reacheth
unto
the
due
regiment
of
the
one
,
as
well
as
of
the
other
;
but
more
especiall
care
and
custodie
seem
to
be
due
to
this
,
than
that
.
For
as
much
as
the
Tongue
is
an
active
part
and
Organ
to
evill
,
but
the
Ear
,
passive
chiefly
.
And
sometimes
it
so
falls
out
,
that
a
man
must
,
whether
he
will
or
no
,
hear
what
is
leud
,
vain
,
riotous
,
wanton
,
unclean
,
and
prophane
;
but
no
man
is
constrained
to
use
his
Tongue
so
indiscreetly
and
wickedly
:
he
hath
it
more
in
his
power
,
than
he
hath
his
Eares
;
and
therefore
he
is
the
more
obliged
to
make
a
good
use
of
the
one
than
he
can
of
the
other
.
And
as
some
have
observed
,
Nature
by
fencing
it
double
with
Teeth
and
Lips
,
least
it
should
trespasse
upon
God
and
our
Neighbours
,
teaches
us
with
what
good
advice
and
moderation
we
are
to
use
it
.
For
in
trueth
,
generally
it
so
demeaneth
it selfe
,
that
few
can
give
that
a
good
word
,
which
is
the
great
instrument
of
Speech
:
And
seldome
is
it
better
employed
than
when
it
accuses
it selfe
;
and
commends
taciturnity
and
silence
.
What
can
be
said
of
it
,
or
any
thing
else
more
bitterly
or
truely
,
than
what
St.
James
writeth
of
it
,
Chap.
3.
The
Tongue
is
an
unruly
evill
;
full
of
deadly
Poison
.
Therewith
blesse
we
God
even
the
Father
,
and
therewith
curse
we
men
,
which
are
made
after
the
Image
of
God.
And
Solomon
saith
,
Prov.
21.
Death
and
Life
are
in
the
power
of
the
Tongue
:
meaning
,
that
by
a
Lying
,
slandering
,
perjurious
,
profane
and
unclean
Tongue
,
we
hasten
Death
to
others
,
so
that
our
own
damnation
at
the
same
time
,
lingreth
not
thereby
;
Christ
telling
us
,
Matth.
12.
36
,
38.
that
,
For
every
evill
word
that
men
speak
,
they
shall
give
an
account
at
the
day
of
judgement
.
For
,
By
thy
words
thou
shalt
be
justified
,
and
by
thy
words
thou
shalt
be
condemned
.
So
that
the
Tongue
or
sting
of
the
Adder
is
not
so
poisonous
and
pernicious
as
the
evill
tongue
of
Man
.
For
that
doth
not
sting
or
hurt
the
user
;
but
this
doth
:
verifying
what
is
said
of
wicked
men
,
Pssalm
6.
4
,
8.
They
shall
make
their
own
tongues
to
fall
on
themselves
:
All
that
see
them
shall
flee
away
,
viz.
as
from
the
face
and
sting
of
a
Viper
.
And
if
we
would
judge
of
the
ill
Tongue
,
as
we
doe
of
Persons
of
worth
,
from
their
Extraction
,
we
shall
find
how
low
and
base
an
originall
it
hath
,
from
St.
James
,
Chap.
3.
The
Tongue
is
a
little
member
,
boasting
great
things
:
the
Tongue
is
a
fire
,
a
world
of
iniquity
:
it
defileth
the
whole
body
,
and
setteth
on
fire
the
course
of
nature
,
and
is
set
on
fire
of
Hell.
5.
We
see
here
what
purgation
the
Tongue
needeth
,
which
is
so
foul
that
it
defileth
the
whole
body
naturall
,
and
disordereth
Families
,
Towns
,
and
whole
Countries
;
yea
Nature
it selfe
.
6.
To
insist
upon
the
particular
Vibrations
used
by
the
Tongue
,
to
execute
its
mischiefs
,
would
be
to
launch
out
too
far
into
an
ocean
of
matter
:
but
it
may
suffice
to
point
at
the
principall
Vices
and
pollutions
,
to
be
carefully
avoided
and
wiped
off
:
such
as
murmuring
against
God
,
and
our
Governours
,
upon
every
light
occasion
;
and
because
things
are
carried
on
in
the
Publick
otherwise
than
our
private
wisdome
can
comprehend
;
we
not
being
of
the
Counsell
of
State
,
nor
our
approbation
desired
.
Upon
which
followes
scoffing
,
belying
,
and
slandering
our
Superiours
,
and
thereby
setting
on
fire
the
course
of
Nature
,
and
making
publick
combustions
and
confusions
.
Beware
therefore
(
saith
the
wise
Man
)
Wisdome
1.
of
murmuring
which
is
unprofitable
,
and
refrain
your
tongue
from
backbiting
.
For
there
is
no
word
so
secret
that
shall
goe
for
nought
,
and
the
mouth
that
belieth
,
slaieth
the
Soule
.
7.
And
when
bare
Lying
will
not
effect
what
we
intend
,
it
taketh
unto
its
ayd
,
Swearing
,
and
Cursing
,
and
blasphemous
Speeches
against
Heaven
it selfe
:
provoking
that
to
revenge
the
injurie
done
to
God
and
man
thereby
.
Of
which
many
instances
might
be
produced
,
but
that
only
shall
I
give
which
Matthew
Paris
Lib.
7.
in
the
yeer
of
our
Lord
1701.
gives
of
one
Simon
de
Thurway
,
who
rashly
boasting
in
the
Schools
,
that
he
understood
thorowly
the
Law
of
Christ
,
and
could
make
it
nothing
in
confuting
it
,
became
suddainly
so
ignorant
of
all
learning
,
that
he
could
not
so
much
as
say
the
Lords
Prayer
over
,
nor
read
the
Alphabet
.
And
late
yeers
have
produced
such
presumptuous
and
virulent
Tongues
against
the
Holy
Worship
of
God
setled
amongst
us
,
glorying
in
the
mean
time
of
their
own
abilities
and
gifts
,
that
as
they
at
first
wilfully
rejected
the
Lords
Prayer
,
so
have
they
at
leugth
,
been
unable
to
rehearse
it
,
themselves
alledging
why
they
did
not
use
it
,
least
they
should
be
out
,
in
saying
it
;
though
they
wanted
not
other
reasons
,
which
somtimes
they
were
ashamed
to
render
for
the
disuse
of
it
.
And
in
trueth
,
I
am
much
ashamed
of
the
little
severity
taken
against
blasphemers
of
our
Religion
;
when
I
reade
in
the
Adventures
of
a
late
Authour
in
Barbarie
,
that
,
When
any
amongst
the
Turkes
or
Moors
in
Affrica
,
commits
Sacriledge
,
or
doth
any
action
to
the
dishonour
of
Mahomet
,
or
the
Religion
professed
in
that
place
,
they
pour
scalding
Lead
into
his
Mouth
,
which
sinks
in
with
an
horrible
smoak
.
But
with
us
,
alas
!
such
remissenesse
against
blasphemers
of
our
Religion
is
in
fashion
,
that
it
is
allmost
become
one
of
the
priviledges
of
the
greater
sort
,
and
part
of
the
libertie
of
the
Subject
amongst
the
inferiour
,
to
dishonour
Religion
;
and
if
the
Protectours
of
the
Church
and
Religion
shall
venture
to
be
sharp
upon
such
,
they
have
in
readinesse
a
reserve
of
evill
language
to
wound
their
Judges
and
Persecutour
by
,
calling
them
proud
,
busie
,
domineering
Prelates
:
and
so
the
guilt
is
of
a
sudden
,
transferred
from
them
,
unto
the
punishers
of
it
.
8.
To
these
may
be
allso
added
,
the
soothing
,
hypocriticall
,
and
flattering
Tongue
,
which
while
it
coxeth
,
and
stroketh
,
and
tickleth
,
sorely
woundeth
.
Surely
God
will
not
shew
himselfe
so
plausible
to
such
a
Tongue
,
if
we
believe
the
Psalmist
,
saying
,
What
shall
be
done
unto
thee
thou
false
Tongue
:
sharp
arrowes
of
the
Allmighty
,
with
coals
of
Juniper
,
&c.
Psalm
12.
3.
And
Psalm
12.
23.
They
speake
vanity
every
one
with
his
Neighbour
,
with
flattering
lips
and
with
a
double
heart
doe
they
speak
.
The
Lord
shall
cut
off
flattering
lips
,
and
the
Tongue
that
speaketh
proud
things
:
To
prevent
which
,
David
prayeth
to
God
,
Psalm
141.
2.
to
set
a
watch
before
his
mouth
,
and
to
keep
the
door
of
his
lips
:
And
surely
,
not
so
much
for
the
evill
which
that
tame
Beast
(
as
one
of
the
Auucients
termeth
the
Flatterer
,
)
doth
to
another
,
but
bringeth
to
himselfe
,
by
delusive
fawnings
.
For
as
no
Person
is
more
formidable
than
the
wild
Beast
,
the
Railer
and
open
Reviler
,
which
with
the
teeth
of
his
Tongue
,
teareth
the
Name
and
reputation
of
him
he
seizeth
on
;
and
so
,
as
the
Bee
stingeth
with
that
violence
that
it
killeth
it selfe
thereby
;
in
like
manner
,
nothing
is
more
ridiculous
or
odious
than
that
tame
Beast
which
licketh
with
its
Tongue
,
till
it
poisons
the
party
;
himselfe
in
the
mean
time
perishing
in
the
esteem
and
value
of
all
men
.
A
guard
therefore
of
the
Tongue
is
most
necessarie
,
both
to
secure
the
Speaker
and
Hearer
.
The
Flattering
,
the
Railing
,
and
slanderous
Tongue
:
and
the
incessantly
or
superfluously
tatling
Tongue
,
all
want
the
bridle
of
advice
and
prudence
to
stay
their
Currier
,
and
to
stoppe
the
Rheum
that
defluxeth
from
the
distemper'd
brain
to
the
corrupting
first
of
the
very
vitalls
of
Religion
inwardly
,
and
then
infusing
the
contagion
of
its
venome
into
others
.
Well
therefore
adviseth
the
wise
Man
,
Ecclesiasticus
9.
9.
10
,
11.
immoderare
Praters
of
all
sorts
,
If
thou
hast
heard
a
word
,
let
it
dye
with
thee
,
and
be
bold
it
will
not
burst
thee
.
A
Fool
travelleth
with
a
word
as
a
Woman
in
labour
with
Child
.
As
an
Arrow
that
sticketh
in
a
mans
Thigh
,
so
is
a
word
within
a
Fools
Belly
.
It
is
a
pain
to
a
Fool
to
hold
a
little
,
that
he
thinks
he
knowes
,
within
him
:
And
his
Tongue
must
be
taking
the
ayr
,
till
like
Dinah
it
be
defiled
.
If
a
notion
comes
into
his
head
,
like
a
vain
Prodigall
,
though
he
be
in
want
himselfe
,
he
will
spend
that
,
and
all
that
he
hath
upon
others
;
who
,
as
it
happens
to
another
kinde
of
Spend-thrifts
,
when
he
has
done
,
will
laugh
at
him
for
his
pains
and
liberality
:
St.
Peters
advice
is
this
,
If
any
man
speak
,
let
him
speak
as
the
Oracles
of
God.
Oracles
were
given
of
Divine
,
or
very
weighty
matters
.
And
in
very
few
words
;
and
them
very
true
.
If
a
man
therefore
,
(
observing
this
rule
)
would
speak
,
1.
With
deliberation
.
2.
With
brevity
.
3.
About
matters
of
consequence
.
4.
Rarely
.
5.
Profitably
only
,
he
should
prevent
great
mischiefs
to
himselfe
,
and
conduce
much
to
the
good
of
others
.
And
before
a
man
can
be
truely
master
of
his
Mouth
,
so
far
as
not
to
speak
what
he
should
not
;
it
will
be
needfull
that
he
get
such
a
victory
over
himselfe
,
as
sometimes
not
to
speak
when
cause
is
offered
,
or
occasion
rather
.
For
he
that
saith
,
(
Ecclesiasticus
4.
23.
)
Refrain
not
to
speak
when
there
is
occasion
to
doe
good
,
and
hide
not
thy
wisdome
in
her
beauty
;
saith
allso
,
Chap.
32.
7.
Speak
young
man
if
there
be
need
of
thee
;
and
yet
scarcely
,
when
thou
art
twice
asked
.
According
to
circumstances
of
Persons
,
Aged
,
or
Young
;
Strangers
,
or
Acquaintance
;
of
matter
,
understood
,
or
obscure
;
within
our
Sphere
,
or
out
of
our
faculty
;
of
time
and
of
place
,
are
words
to
be
used
:
Lest
talking
inordinately
becomes
a
Disease
;
and
intemperance
of
speaking
,
(
as
Theophrastus
calls
Garulitie
)
be
accounted
a
flux
of
the
Mouth
,
and
not
eloquence
;
folly
,
and
not
prudence
;
ignorance
,
and
not
knowledge
:
according
to
the
acute
replye
of
Demaratus
in
Plutarch
(
Apotheg
.
Lacon
.
)
unto
one
demanding
of
him
being
silent
,
when
others
talked
,
Doe
you
say
nothing
out
of
doubting
,
or
ignorance
?
This
latter
cannot
be
,
said
he
,
for
a
Fool
cannot
hold
his
Tongue
.
Here
therefore
let
us
end
this
Discourse
.
SECT.
IX
.
Of
outward
Moderation
to
be
used
in
Abstinences
and
Apparell
.
1.
THAT
the
Perfection
we
are
capable
of
here
in
this
World
,
consisteth
principally
in
inward
Mortifications
and
Selfe-denialls
,
That
God
requireth
the
heart
;
that
God
will
be
worshipped
in
Spirit
and
in
trueth
,
is
most
certain
and
excelle●t
Doctrine
:
which
the
crafty
Sophister
the
Devill
perceiving
to
be
much
applauded
,
and
himselfe
not
able
openly
to
gainsay
or
destroy
;
he
with
wonted
subtilty
betook
himselfe
to
drive
it
on
farther
than
God
himselfe
ever
intended
,
and
to
overthrow
it
by
excessive
celebration
and
praises
given
of
it
:
and
by
confining
Religion
to
its
Chamber
,
at
first
;
at
length
to
smother
it
in
his
Bed.
For
as
the
Spirits
and
naturall
faculties
of
man
are
the
cause
of
motion
and
actions
,
so
are
they
maintained
and
cherished
by
outward
acts
and
exercises
.
But
if
a
man
shall
pretend
(
as
is
before
intimated
)
that
it
suffices
that
a
mans
life
is
entire
;
his
Understanding
sound
and
good
,
his
Will
free
and
brisk
,
his
Affections
vigorous
and
powerfull
;
and
,
these
things
standing
so
,
it
is
superfluous
to
take
any
pains
about
the
outward
parts
;
it
were
to
rob
God
of
his
due
;
and
,
in
time
,
himselfe
of
that
presumed
Perfection
of
his
heart
and
minde
.
For
undoubtedly
there
is
a
naturall
communication
and
correspondence
held
between
the
outward
and
inward
man
,
the
Spirit
,
and
the
Flesh
;
the
outward
actions
and
inward
affections
:
and
that
they
mutually
assist
or
weaken
one
another
,
is
apparent
to
reason
,
and
experience
.
A
man
therefore
may
possibly
couzen
himselfe
with
a
perswasion
of
a
good
heart
,
and
pure
minde
,
and
i●…ention
spirituall
,
while
he
takes
all
the
liberty
to
himselfe
which
Lawes
will
allow
him
,
of
indulging
to
himselfe
in
eating
,
drinking
,
clothing
,
adorning
his
outward
person
,
sporting
,
and
pastime
,
sleeping
and
slothfulnesse
,
and
argue
strictly
from
the
nature
of
the
things
,
or
from
St.
Paul's
words
,
I
know
that
there
is
nothing
unclean
of
it selfe
,
but
to
him
that
esteemeth
a
thing
unclean
,
to
him
it
is
unclean
:
or
from
Christ's
words
,
Matth.
15.
Not
that
which
goeth
into
the
man
,
defileth
the
man
,
but
that
which
cometh
out
,
that
defileth
the
man
;
or
from
the
nature
of
Cloathing
,
Attires
,
Gesture
,
Postures
;
that
nothing
is
unlawfull
of
it selfe
;
and
therefore
it
is
unlawfull
to
forbid
it
,
and
perhaps
looks
on
it
by
bleer
or
envious
Eyes
,
as
a
part
of
the
libertie
Christ
hath
purchased
for
us
,
to
doe
what
we
please
,
and
to
prove
the
same
;
and
to
act
contrary
to
the
prescriptions
of
our
lawfull
Governours
,
endeavouring
and
designing
to
regulate
the
outward
man
answerable
to
the
habit
which
best
becometh
the
inward
;
in
simplicity
,
in
abstinence
,
in
gravitie
,
in
humility
,
and
conformity
to
anholy
profession
,
and
possession
taken
of
the
Soule
by
Religion
.
2.
For
it
is
undoubtedly
a
very
false
notion
of
common
prudence
or
vertue
,
(
and
much
more
of
Religion
)
to
imagine
a
man
cannot
offend
both
God
and
his
Brother
,
by
the
scandalousnesse
of
morose
or
affected
singularity
,
provided
his
heart
be
upright
towards
him
:
which
yet
can
scarce
be
supposed
.
For
unlesse
some
perverse
opinion
or
disposition
first
seizes
such
Spirits
,
it
is
hard
to
believe
they
should
affect
a
disconformity
to
the
Rules
and
Practice
established
and
designed
for
the
promoting
of
decencie
and
Pietye
.
3.
But
next
to
the
detestable
humour
of
opposing
things
because
they
are
commanded
,
is
the
unreasonable
opposition
they
make
to
prescribed
severities
,
and
testimonies
of
holding
unity
with
the
Churches
of
all
Ages
and
places
,
by
undervaluing
that
little
that
remains
amongst
us
of
auncienter
,
and
stricter
observations
.
They
,
for
instance
,
will
tell
you
,
that
Fasting
is
abstinence
from
all
Meats
,
and
Drinks
,
for
the
time
designed
;
and
not
to
admitt
of
,
or
tolerate
,
a
distinction
of
Meats
;
and
because
some
exceptions
must
,
according
to
the
charity
of
the
Church
,
as
well
as
wisdome
and
goodnesse
of
States
,
be
made
from
all
Rules
and
prescriptions
of
men
,
and
sometimes
the
generall
order
given
by
God
,
(
as
appears
by
the
argument
of
Christ
taken
from
Davids
practice
,
Matth.
22.
3.
in
eating
the
Shew-bread
;
against
the
hypocriticall
and
precise
Pharisees
)
they
inferre
from
such
Dispensations
,
the
absurditie
of
the
Rule
,
with
greater
absurditie
;
and
scoffe
,
and
laugh
,
as
if
they
were
mighty
,
and
much
more
perfect
Chastisers
of
their
Bodies
or
deniers
of
their
Senses
,
than
the
low
rate
prohibitions
are
set
at
,
by
the
Church
.
The
Church
,
to
be
sure
,
meanes
and
designes
much
greater
things
than
it
indispensably
requires
;
and
that
while
relaxations
are
but
too
easily
obtained
.
And
such
glorious
asserters
of
such
great
things
,
should
doe
very
well
to
exceed
vulgar
practices
:
but
while
they
speak
contemptibly
of
the
Day
of
small
things
,
themselves
,
in
the
mean
time
sometimes
alledging
the
grievousnesse
,
and
sometimes
the
lightnesse
of
the
burden
laid
on
them
,
will
doe
just
nothing
in
that
kinde
,
they
and
their
laughter
too
,
become
ridiculous
.
4.
But
what
shall
we
say
of
such
late
Divine
Disputants
as
the
Christian
world
never
heard
of
,
or
if
heard
of
,
lothed
and
disowned
?
who
stick
not
to
make
the
uncircumscribed
freedome
of
eating
and
drinking
,
as
Nature
moves
them
,
a
part
of
that
Christian
libertie
which
Christ
purchased
with
his
blood
,
and
whereby
he
made
us
free
;
and
in
which
we
must
stand
fast
,
as
they
mistake
the
Apostle
?
As
if
Christ
at
the
same
time
that
he
freed
us
from
the
Jewish
restraints
by
Moses
,
had
also
freed
us
from
all
Christian
Lawes
;
and
proclaimed
an
everlasting
yeer
of
Jubilee
,
and
liberty
for
the
Naturall
Law
of
mens
Appetites
to
take
place
,
without
distinction
of
times
,
seasons
,
or
reasons
left
undoubtedly
in
the
power
of
Superiours
to
moderate
.
What
is
this
but
to
make
the
Coming
,
and
Gospell
of
Christ
to
advance
the
brutish
part
of
man
to
its
perfection
?
upon
which
must
necessarily
follow
the
great
imperfection
of
the
Spirituall
.
What
is
this
but
to
interpret
the
Oracles
of
God
,
by
the
Oracles
of
the
Belly
suggesting
such
Scholies
?
Doe
I
speak
this
that
I
can
glorie
in
any
gift
in
this
kinde
,
above
others
?
No
surely
,
but
rather
blush
at
my
defects
herein
:
Only
this
I
may
say
,
that
I
retain
such
a
veneration
for
the
use
and
ends
of
abstinences
and
the
universall
practice
of
the
Catholick
Church
,
that
I
abhorre
the
petulancie
of
such
,
and
their
presumption
,
who
teach
otherwise
:
not
doubting
but
they
fall
under
that
menace
of
our
Saviour
Christ
,
Matth.
5.
19.
Whosoever
shall
break
one
of
these
least
Commandments
,
and
shall
teach
men
so
to
doe
,
he
shall
be
called
the
least
in
the
Kingdome
of
heaven
.
And
surely
,
denying
our
Senses
,
was
allwayes
reputed
a
Command
of
Christ
,
in
generall
:
which
to
apportion
to
every
mans
capacitie
,
belonged
to
his
Ministers
.
So
that
a
generall
Rule
prescribed
by
the
Church
concerning
the
same
,
ought
not
securely
to
be
interpreted
and
applied
by
every
mans
single
and
private
opinion
that
he
hath
of
his
sufficiencie
,
or
insufficiencie
to
practise
the
same
,
but
may
better
be
committed
to
the
judgement
of
others
,
and
by
them
dispensed
.
For
some
are
too
rigorous
to
themselves
,
and
others
,
(
the
greater
number
)
too
partiall
and
indulgent
;
and
therefore
safer
and
more
reasonable
it
is
,
to
denie
our selves
that
naturall
and
dear
Judicature
which
every
man
is
fond
of
;
and
to
committ
our selves
,
and
especially
our
Senses
to
the
wisdome
of
others
not
repugnant
to
greater
Autority
.
5.
But
that
which
is
most
of
all
to
be
avoided
,
is
the
intemperance
and
excesse
which
Art
addeth
to
Nature
:
which
is
that
we
may
call
Luxurie
,
specially
to
be
consider'd
hereafter
.
Surely
it
is
too
much
for
a
good
Christian
,
to
be
allwaies
full
within
,
and
allwayes
warme
without
,
and
allwayes
at
ease
,
and
to
fence
our selves
by
all
care
and
sollicitude
,
against
all
ordinary
incommodations
,
and
inconveniences
,
so
esteemed
by
flesh
and
blood
:
the
Scripture
pronouncing
them
rather
miserable
than
happie
,
by
the
Prophet
,
Amos
6.
1
,
Woe
be
to
them
that
are
at
ease
in
Sion
;
i.
e.
under
no
hardship
or
molestation
!
rather
drudging
infinitely
,
to
gratifie
Back
,
Belly
,
Eyes
,
Eares
,
and
Palate
,
with
all
Delectables
;
contemning
the
simple
sufficiencie
and
salubritie
of
Nature
;
and
exciting
Lusts
of
all
sorts
,
by
inventions
strange
and
new
,
to
a
greater
rampantnesse
than
corrupt
Nature
it selfe
disposed
to
:
Nay
,
to
that
excesse
of
Fashion
and
Folly
doe
men
strive
to
arrive
,
that
to
attain
praise
and
admiration
,
or
but
estimation
for
their
Vanities
,
they
can
suffer
more
pain
,
and
run
greater
hazards
of
mischiefing
their
Bodies
,
than
they
doe
,
who
for
Heaven
sake
(
I
mean
the
strait
Gate
of
Austerities
leading
thither
)
suffer
willingly
bodily
incommodations
:
and
by
affected
nakednesses
of
Back
,
Brest
,
and
Armes
,
shew
themselves
more
hardy
for
Fansie
and
Fashion-sake
,
than
the
Plowman
or
Carter
.
If
a
man
should
prescribe
this
for
Gods
sake
,
which
is
done
so
frequently
for
the
Worlds
sake
,
he
should
be
judged
very
unreasonable
,
if
not
superstitious
allso
.
And
yet
St.
Paul
saith
,
Rom.
12.
2.
Be
not
conformed
to
this
world
,
but
be
ye
transformed
by
the
renewing
of
your
minde
:
And
Saint
Peter
saith
,
1
Pet.
1.
14.
As
obedient
Children
not
fashioning
your selves
according
to
your
former
lusts
in
your
ignorance
;
Ignorance
and
not
skill
;
cunning
,
and
not
Art
being
,
according
to
him
,
the
Parent
of
superfluities
and
vanities
worldly
.
For
,
witnesse
Experience
,
witnesse
Saint
Paul
,
1
Corin.
7.
31.
The
fashion
of
this
world
passeth
away
.
Before
some
can
get
well
into
a
Fashion
,
it
weares
out
.
And
if
it
would
last
a
Mortall
for
ever
,
i.
e.
as
long
as
a
man
lives
,
it
were
scarce
worth
the
striving
for
;
especially
with
greater
contention
than
men
doe
to
be
conformed
to
the
meannesse
and
meeknesse
of
Christ
;
so
that
by
changing
of
this
vile
Body
,
we
may
at
length
be
fashioned
like
unto
his
glorious
Body
,
as
Saint
Paul
speakes
,
Philip.
3.
21.
6.
Surely
,
something
of
this
nature
was
aymed
at
by
Saint
Paul
to
Timothy
,
1
Epist.
2.
9.
prescribing
,
That
Women
adorne
themselves
in
modest
Apparell
,
with
shamefastnesse
and
sobrietye
,
not
with
broidered
hair
,
or
gold
,
or
pearls
,
or
costly
array
:
but
(
which
becometh
Women
professing
the
Gospell
,
)
with
good
works
:
And
Saint
Peter
,
1
Epist.
3.
3.
speaking
of
the
same
Subject
,
sayth
,
whose
adorning
let
it
not
be
that
outward
adorning
,
of
plaiting
the
hair
or
of
wearing
of
gold
,
or
of
putting
on
of
apparell
,
but
let
it
be
the
hidden
man
of
the
heart
,
in
that
which
is
not
corruptible
,
even
the
ornament
of
a
meek
and
quiet
spirit
;
which
is
in
the
sight
of
God
,
of
great
price
.
How
doth
this
Doctrine
of
St.
Peter
crosse
and
confound
the
Apologies
of
the
Advocates
of
outward
lightnesse
in
Apparell
and
Behaviour
?
The
Wisdome
,
yea
the
Religion
of
this
World
argueth
this
,
It
matters
not
much
what
habit
a
Man
or
Woman
uses
,
nor
what
fashion
they
follow
in
outward
Dresses
and
Ornaments
,
provided
they
have
good
hearts
towards
God
;
and
be
upright
,
and
innocent
,
and
true
,
and
devout
in
the
main
Duties
of
Religion
:
But
Saint
Peter
plainly
saies
,
doe
not
that
,
but
see
to
this
.
And
whose
sense
of
Scripture
is
so
narrow
as
to
imagine
that
it
intended
none
but
Women
here
,
and
not
effeminated
Men
?
And
who
doth
not
see
,
that
if
it
had
sufficed
to
regard
the
inward
man
only
,
and
the
heart
of
Christians
,
that
these
wise
and
holy
Apostles
would
never
have
urged
the
gravitie
and
sobriety
in
wearing
Hair
,
and
using
Apparell
,
and
Gold
,
and
Silver
,
thereby
disobliging
wavering
or
green
Converts
,
and
by
such
indifferent
severities
deterring
them
from
submitting
to
the
uneasie
Gospell
of
Christ
?
But
more
blameable
are
such
affected
Artifices
about
the
Bodie
in
men
of
greater
mindes
and
designes
than
Women
:
and
most
of
all
in
Persons
devoted
to
holy
functions
and
ministrations
:
some
of
whome
we
may
suspect
to
have
a
worse
end
than
the
Pharisees
in
their
religious
Offices
,
viz.
to
be
seen
of
men
:
and
to
covet
rather
to
be
seen
and
admired
by
Women
,
for
the
spruceness
of
their
Habits
:
to
the
lothing
of
their
improper
affectations
,
by
sober
Persons
,
and
contempt
of
their
Character
and
capacitie
spirituall
:
appearing
to
commend
themselves
to
mens
Eyes
rather
than
their
Consciences
,
which
was
Saint
Pauls
choice
and
practice
.
7.
Nature
and
Infirmities
are
sometimes
justly
alledged
for
the
vindication
of
such
from
lightnesse
in
such
modishnesse
:
which
sometimes
may
be
true
,
and
't
were
to
be
wished
were
never
otherwise
:
but
that
Nature
or
Distempers
require
such
curiousnesse
,
as
is
upon
such
pretences
taken
up
,
who
can
say
?
or
that
all
such
ends
could
not
be
satisfied
as
well
by
artlesse
supplements
.
Neither
would
men
betake
themselves
to
that
wretched
Topick
for
refuge
,
taken
from
the
absolute
nature
of
things
in
themselves
no
wayes
sinfull
:
and
that
there
is
nothing
unclean
in
it selfe
:
whereas
all
such
things
are
to
be
judged
by
the
circumstances
of
Persons
,
Sexes
,
Places
,
Offices
,
Age
,
Time
,
and
such
like
;
all
which
to
confound
with
such
an
universall
argument
is
absurd
enough
to
themselves
,
at
the
first
appearance
.
But
Religion
heretofore
never
made
Nature
Judge
in
such
cases
as
this
,
unlesse
in
St.
Paul's
sense
,
demanding
,
1
Corinth.
11.
14.
Doth
not
nature
it selfe
teach
you
,
that
if
a
man
hath
long
hair
,
it
is
a
shame
unto
him
?
And
may
not
this
be
extended
farther
allso
,
were
it
not
that
greatnesse
,
strength
,
and
numbers
concerned
are
in
a
readinesse
to
oppresse
such
Discourses
and
the
Authour
of
them
.
The
times
were
,
in
my
memorie
,
when
the
Puritanes
preached
loudly
for
short
Hair
;
but
whether
they
changed
their
Opinions
and
Notes
when
they
perceived
the
Bishops
likewise
required
the
same
of
their
Clergie
;
or
whether
the
Faction
conquering
and
prospering
thought
it
time
to
lay
that
Fashion
down
,
and
be
the
first
of
the
Ministery
,
that
I
remember
,
to
have
made
use
of
artificiall
Hair
,
I
will
not
determine
.
But
this
I
may
say
,
that
they
found
not
long
after
,
followers
in
this
way
,
who
differed
in
other
things
from
them
:
but
hereupon
began
to
be
better
reconciled
to
that
injudicious
,
crude
and
dangerous
Doctrine
of
worshipping
God
so
with
the
heart
and
Spirit
,
as
no
Censure
should
remain
for
any
outward
indecencies
,
in
the
Ministers
or
Worship
of
God
,
but
what
are
common
to
all
men
.
8.
But
with
me
,
that
is
more
wisely
and
authentickly
deliver'd
,
which
I
finde
,
Ecclesiasticus
19.
29
,
30.
A
man
may
be
known
by
his
look
;
and
one
that
hath
understanding
by
his
countenance
,
when
thou
meetest
him
.
A
mans
attire
and
excessive
laughter
,
and
gate
shew
what
he
is
.
And
if
they
only
shewed
and
declared
what
a
man
is
inwardly
,
either
for
ingenuity
,
or
Pietie
,
the
errour
of
affecting
gentilenesse
and
prettinesse
,
were
more
tolerable
:
but
the
pride
of
the
heart
and
vanity
of
minde
doth
not
only
give
being
to
such
outward
affectations
,
but
receive
back
again
great
increase
from
them
.
Whereupon
the
wisest
of
Christians
have
ever
preached
up
and
prescribed
plainnesse
with
cleanlinesse
of
outward
habits
of
all
sorts
,
as
a
notable
correcter
of
inward
vanity
,
and
lightnesse
:
as
the
Philosopher
writes
of
Mares
in
their
Venereall
furie
are
tamed
by
shaving
their
Manes
.
Therefore
now
put
off
thy
ornaments
from
thee
,
that
I
may
know
what
to
doe
to
thee
.
And
according
to
the
Leviticall
Law
,
there
were
severall
uncleannesses
in
Garments
,
properly
so
called
;
and
so
certainly
are
there
,
in
a
sense
spirituall
,
when
abused
in
such
sort
.
9.
And
this
I
speak
not
so
absolutely
,
but
with
allowance
for
degrees
,
ranks
,
and
orders
of
Men
and
Women
,
distinguishing
them
:
but
rather
't
is
such
affectation
of
Habits
,
Fashions
,
and
Gallantrie
I
look
on
and
condemn
as
is
inconsistent
with
Sobriety
,
Wisdome
,
and
true
Pietie
,
which
bring
in
a
confusion
of
these
,
and
a
scandall
to
Godlinesse
;
and
many
times
prove
an
introduction
to
grosse
impieties
.
SECT.
X.
The
Connexion
of
what
hath
passed
with
what
ensues
concerning
the
Seven
Capitall
Sins
.
1.
BUT
having
thus
spoken
generally
of
the
Dutie
of
Sanctification
and
Purgation
of
the
whole
Man
;
it
will
be
requisite
,
for
greater
plainnesse
,
and
easier
progresse
herein
,
to
descend
to
some
particular
Sins
,
which
every
good
Christian
is
obliged
to
quitt
himselfe
of
,
not
only
for
their
own
sakes
,
but
for
the
tail
or
train
of
sins
they
draw
after
them
.
For
we
finde
a
common
distinction
of
sins
into
Mortall
and
Veniall
;
against
which
,
or
for
which
,
I
shall
enter
into
no
Disputation
at
present
:
only
I
shall
presume
this
as
granted
on
all
sides
:
That
all
sins
are
not
equally
sinfull
:
and
that
some
sins
are
more
prolificall
and
fruitfull
than
others
;
and
that
these
,
however
in
shew
they
appear
not
foul
and
scandalous
,
are
indeed
more
dangerous
and
deadly
than
others
;
more
detested
in
their
consequences
.
Such
,
for
instance
,
are
Pride
,
Covetousnesse
,
and
Slothfullnesse
,
and
some
others
.
2.
Neither
shall
I
here
contend
about
the
number
of
these
Capitall
Sins
,
in
which
I
finde
some
difference
among
Authours
,
as
allso
in
the
very
kinds
;
but
shall
pitch
upon
these
Seven
,
which
I
may
first
rank
according
to
that
distinction
before
given
of
Sins
proper
to
Evill
Spirits
;
and
of
Sins
more
proper
to
Beasts
:
Of
both
which
miserable
and
frail
Man
too
much
partakes
.
For
Pride
,
Envie
and
Anger
may
seem
to
have
the
Devill
for
their
proper
Sire
.
And
Covetousnesse
,
Gluttonie
,
Luxurie
,
and
Slothfullnesse
,
are
more
brutish
than
the
other
:
And
both
sorts
are
so
bad
,
that
if
a
man
were
to
choose
,
he
could
not
tell
which
to
be
most
ashamed
of
:
neither
being
at
all
desireable
,
or
cligible
.
Sometimes
the
Scripture
teaches
us
that
Pride
is
the
Originall
of
all
sin
:
and
sometimes
that
Covetousnesse
is
the
Root
of
all
evill
:
which
are
both
true
,
if
we
consider
them
thus
ranged
.
For
of
all
mentall
sins
,
wherein
man
draweth
neerest
unto
the
Devill
,
who
is
a
Spirit
,
Pride
may
be
said
to
be
the
Mother
.
And
of
all
bodily
sins
,
viz.
such
as
proceed
properly
from
corrupt
Flesh
and
Blood
,
Covetousnesse
may
be
said
to
be
the
root
;
taking
it
,
especially
as
Saint
Paul
doth
;
for
a
concupiscence
tending
to
the
satiating
the
Sences
,
ever
least
satisfied
,
where
they
are
most
cocker'd
and
indulged
.
But
omitting
curiosity
and
prolixitie
,
we
shall
consider
them
in
their
order
mentioned
;
giving
a
brief
description
of
these
distempers
of
the
Soule
,
and
then
of
their
Cures
.
SECT.
XI
.
Of
Pride
,
the
first
Deadly
Sin
,
or
Capitall
.
1.
PRIDE
,
(
we
know
)
was
the
first
Sin
committed
,
and
the
first
spot
that
blemished
the
fair
Works
of
the
great
Creatour
of
all
things
,
and
that
one
of
the
fairest
and
noblest
made
by
him
.
For
as
Angells
were
the
top
and
Crown
of
Gods
Creation
,
so
was
Lucifer
the
Head
(
as
is
generally
believed
)
of
Angells
,
of
his
order
especially
.
And
his
sin
was
Pride
,
and
his
Pride
an
emulation
of
God
himselfe
,
saying
within
himselfe
,
I
will
ascend
and
be
like
unto
God.
He
thought
himselfe
such
a
free-borne
Subject
,
that
he
ought
to
cast
all
Soveraignty
off
him
;
and
bring
the
rest
of
the
world
to
be
governed
by
Aristocracie
;
in
which
he
hoped
for
a
principall
place
,
and
to
have
a
negative
Voice
,
at
least
.
But
that
Pride
which
infatuated
his
understanding
to
aspire
so
high
,
weighed
down
his
person
to
a
base
and
monstrous
condition
,
both
of
uglinesse
and
torment
.
And
this
his
Leader
,
the
proud
man
followes
;
and
with
the
same
event
likewise
.
His
great
designe
and
aym
is
to
be
high
,
honoured
,
and
applauded
:
and
of
all
men
,
is
the
most
odious
to
God
and
man
.
It
being
said
of
God
,
that
he
resisteth
the
proud
,
James
4.
6.
1
Pet.
5.
5.
and
this
agreeing
with
what
we
read
,
Job
40.
11.
as
a
property
of
God
,
viz.
to
cast
abroad
the
rage
of
his
wrath
,
and
to
behold
every
one
that
is
proud
,
and
abase
him
.
and
as
if
the
sin
of
Pride
were
greater
than
the
punishment
of
the
guilty
person
could
any
waies
answer
,
God
declares
he
will
destroy
the
house
of
the
proud
,
Proverbs
15.
25.
Infinite
other
Texts
of
holy
Scripture
testifying
the
like
vengeance
ready
to
fall
not
only
on
the
person
,
but
familie
of
the
proud
:
and
that
where
the
pride
of
the
heart
aspireth
to
an
high
and
perpetuall
name
.
For
what
can
they
expect
from
God
more
justly
;
than
that
they
should
follow
Lucifer
in
his
fall
,
whome
they
have
imitated
in
his
selfe-exaltation
.
2.
And
what
a
piece
of
short-wittednesse
is
that
,
for
men
not
to
be
able
to
discerne
,
that
by
that
very
meanes
,
whereby
they
hope
to
be
overvalued
in
the
world
,
they
are
undervalued
,
hated
,
scorned
,
and
cursed
by
men
;
so
far
as
the
greatnesse
,
power
and
tyrannie
of
the
proud
doe
not
crush
them
into
more
conformity
to
their
humour
,
than
they
are
disposed
to
of
themselves
.
Whereas
to
the
humble
and
lowly
,
love
and
ingenuity
impell
men
to
ascribe
more
than
they
claim
.
3.
And
here
it
is
well
to
be
observed
that
Pride
casts
it selfe
into
more
formes
,
and
acts
more
parts
than
one
;
so
that
it
many
times
passeth
undiscovered
.
For
there
is
a
Mentall
pride
;
when
the
outward
deportment
may
seem
to
be
lowly
and
orderly
:
and
there
is
a
Corporall
pride
,
consisting
in
outward
ostentations
of
words
and
phrases
affectedly
lofty
,
and
gloriousnesse
of
Apparell
,
strange
phantastick
,
and
above
the
Purse
,
parts
and
rank
of
the
wearer
:
This
is
in
truth
,
set
on
foot
by
the
high
minde
,
but
the
high
minde
is
augmented
in
its
vanitie
,
by
the
lifted
up
Neck
,
which
the
Scripture
censureth
so
often
;
and
by
other
gestures
and
habits
invented
to
make
men
admire
the
user
;
and
for
which
the
user
most
of
all
admires
himselfe
.
And
so
are
we
influenced
from
without
,
that
a
costly
furnished
House
,
and
new
fashion'd
,
shall
have
a
great
power
to
corrupt
the
minde
with
this
vanitie
;
yea
and
a
proud
carriag'd
Horse
shall
communicate
of
his
vertue
to
his
Rider
,
producing
this
Vice
in
him
.
4.
But
this
low
sort
of
Pride
though
very
troublesome
,
frivolous
,
and
oftentimes
ridiculous
,
hath
more
of
the
Child
than
the
Man
in
it
:
For
't
is
much
the
same
with
that
Children
manifest
,
when
they
have
new
Coats
or
Shooes
given
them
.
But
there
is
another
sort
of
Pride
which
is
properly
mentall
and
spirituall
,
much
more
dangerous
and
pernicious
to
the
affected
with
it
,
and
still
so
much
the
more
fowl
and
damnable
,
as
it
seems
to
have
somewhat
of
Religion
for
its
foundation
,
and
fomenter
.
As
when
men
are
conceited
of
their
naturall
parts
,
Witt
,
Memorie
,
or
Reason
:
or
when
they
reflect
upon
some
accomplishment
,
and
faculties
acquired
,
which
lift
up
the
Head
,
and
cast
the
Eye
this
way
and
that
way
,
to
see
whose
eyes
are
upon
them
,
and
may
seem
to
admire
them
:
and
who
shall
say
,
That
,
that
's
he
:
which
observed
,
or
overheard
,
sowes
the
seed
of
the
Serpent
in
the
heart
,
which
wonderfully
delights
the
minde
,
so
that
scarcely
,
or
not
at
all
,
it
can
contain
it selfe
from
uttering
its
vanity
to
others
.
5.
But
no
Pride
comparable
to
that
of
the
Spirit
,
or
spirituall
Pride
,
properly
so
called
,
noted
in
the
auncient
Canons
of
the
Church
:
when
men
shall
presume
themselves
so
spiritualiz'd
in
gifts
and
religious
abilities
,
that
impatient
they
are
of
any
rules
of
moderation
,
but
what
proceed
from
their
own
dictates
and
inventions
.
And
to
passe
better
undiscover'd
and
unsuspected
in
such
a
Maladie
,
they
discover
themselves
very
unluckily
and
insensibly
by
crying
down
pride
in
others
.
Much
noise
they
make
,
and
much
pains
they
take
,
to
beat
down
pride
in
others
:
For
not
only
Fashions
,
as
Ribbands
,
Patches
,
Dresses
,
Gesticulations
,
and
such
like
,
come
under
their
severest
Censure
;
but
some
they
will
needs
have
accounted
proud
by
their
very
office
and
order
,
be
their
personall
carriage
never
so
inculpable
in
that
kinde
,
otherwise
.
They
are
proud
,
because
they
will
not
suffer
others
to
be
so
.
They
are
proud
,
and
must
be
humbled
,
otherwise
they
cannot
be
exalted
.
So
that
I
may
make
this
the
Character
of
a
really
proud
person
,
that
he
is
too
studious
,
carefull
,
and
very
active
that
others
should
not
be
proud
.
For
though
some
Sinners
agree
very
lovingly
and
side
together
,
as
the
Drunkard
,
the
Covetous
person
,
the
Thief
,
and
open
Robber
;
they
blesse
one
another
,
and
love
one
anothers
humours
,
and
companie
;
the
proud
man
is
alltogether
unsociable
and
unsufferable
;
and
cares
for
none
so
much
as
Sycophants
and
Flatterers
of
him
.
None
so
intolerable
to
him
as
he
who
is
likest
himselfe
,
and
carries
on
the
same
trafficking
for
esteem
and
vain-glory
:
Unlesse
we
except
such
,
who
vainly
puff'd
up
of
their
fleshly
minde
,
would
have
the
sober
,
deliberate
,
and
best
composed
gifts
of
their
Superiours
,
subject
to
their
imaginary
,
rash
,
petulant
,
sudden
flashes
,
magnified
for
purely
Divine
.
Which
to
a
discerning
eye
is
the
worst
pride
of
all
:
which
because
it
relates
to
spirituall
matters
may
be
called
Spirituall
;
more
odious
to
God
,
and
more
pernicious
to
the
Soule
,
than
that
about
worldly
advantages
presumed
on
:
as
may
appear
from
the
fearfull
judgement
of
God
,
sinking
them
down
to
Hell
alive
;
who
denying
any
singular
gifts
to
Moses
and
Aaron
,
assumed
the
same
to
themselves
,
and
thereupon
exalted
themselves
above
their
ranks
and
order
,
and
established
Ordinance
of
God.
Which
was
much
the
case
allso
of
all
the
proud
men
resisting
the
Word
of
the
Lord
in
the
mouth
of
the
Prophet
Jeremiah
,
contrarie
to
their
opinion
and
humour
,
Jerem.
43.
2.
And
so
subtile
and
busie
is
the
Spirit
sometimes
,
that
it
disposes
men
to
be
conceited
of
their
humilitie
,
forsooth
,
it selfe
:
so
contradicting
Levitie
,
that
they
fall
into
morositie
;
and
would
confute
superfluities
and
vanities
in
others
,
by
affecting
indecencies
and
slovennesse
in
themselves
:
hoping
thereby
to
have
as
many
admirers
of
them
,
as
gayer
and
finer
Persons
.
And
with
as
great
ostentation
in
the
eyes
of
God
,
covet
a
name
for
Enemies
to
ostentation
.
And
we
finde
in
the
writings
of
the
auncient
and
holy
Fathers
,
a
speciall
caveat
given
to
them
who
have
denyed
the
world
in
outward
appearance
,
not
to
be
proud
of
it
:
And
specially
against
the
conceit
of
the
excellencie
of
Virginitie
:
And
Fastings
,
abstinences
,
and
multiplied
,
and
produced
Prayers
have
given
too
great
occasion
many
times
to
appearing
Saints
,
to
become
conceited
.
Which
that
good
man
mantioned
by
Gerson
in
a
Tractate
Of
the
Tryall
of
Spirits
,
perceiving
and
fearing
in
himselfe
,
prayed
to
God
earnestly
that
he
might
be
possessed
with
the
Devill
three
moneths
together
,
to
prevent
such
an
evill
;
choosing
rather
to
be
infested
with
the
Spirit
of
Pride
,
than
infected
with
the
Pride
of
Spirit
;
and
was
accordingly
answered
by
God.
And
Saint
Hierome
writes
in
the
life
of
Saint
Hilarion
,
that
having
the
gift
of
Miracles
which
he
shewed
by
acts
of
mercie
on
indigent
,
impotent
,
and
sick
persons
,
that
becoming
noted
and
admired
for
such
workes
,
so
soon
as
he
perceived
it
,
fled
from
that
place
,
lest
he
should
possibly
be
tainted
with
the
corrupt
breath
of
Fame
and
applause
.
The
like
to
which
we
read
in
Aeneas
Gazaeus
his
Dialogue
called
Theophrastus
,
or
the
Resurrection
of
an
Auncient
holy
Man
,
who
being
perswaded
by
the
importunities
of
a
dear
Friend
having
lately
lost
his
Child
,
to
restore
him
to
life
again
,
he
did
so
in
a
miraculous
manner
:
and
to
avoid
the
glorie
and
admiration
of
the
people
for
so
great
a
work
,
chose
to
goe
into
voluntarie
banishment
.
For
as
a
wise
and
Holy
Father
observes
,
Augustin
.
in
Psalm
.
58.
the
case
of
Pride
is
quite
contrary
to
that
of
others
.
In
doing
evill
,
men
are
generally
to
feare
evill
;
but
men
are
to
feare
Pride
most
of
all
when
they
doe
well
.
When
men
preach
eloquently
and
powerfully
;
when
others
pray
fluently
and
giftedly
as
they
suppose
,
to
the
admiration
and
applause
of
others
,
the
vain
spirit
of
man
licketh
up
,
as
it
were
,
and
draweth
greedily
to
it selfe
the
fumes
of
praises
offered
so
to
him
,
as
the
Gentile
Philosophers
taught
the
paltrie
Spirits
of
the
air
,
(
for
they
made
severall
orders
of
Spirits
too
)
attended
the
Altars
at
the
time
of
Sacrificing
to
them
,
and
with
great
pleasure
drew
to
themselves
the
fat
vapour
that
ascended
from
thence
,
and
were
nourished
by
the
same
,
as
they
tell
us
.
And
if
men
be
so
wanting
that
they
of
themselves
refuse
to
offer
a
sacrifice
of
praise
answerable
to
the
appetites
of
the
vain
expecter
;
prettie
sly
artifices
are
invented
to
ensnare
,
as
it
were
,
men
to
ascribe
something
to
them
:
of
which
that
is
none
of
the
least
or
rarest
,
To
cast
out
some
light
disparagement
of
themselves
,
that
the
Friend
or
flatterer
may
catch
that
occasion
to
confute
what
was
said
,
and
amplifie
his
deserts
,
on
the
contrarie
,
and
extoll
him
:
as
it
is
often
seen
in
young
Children
,
who
discerning
their
Parents
fondnesse
towards
them
,
will
sometimes
cast
themselves
down
upon
the
ground
,
that
they
may
be
taken
up
into
their
armes
,
dandled
and
kissed
.
6.
But
so
much
as
to
point
at
the
severall
sorts
of
this
Vice
might
require
a
greater
latitude
of
Discourse
than
is
proper
for
this
place
.
Ambition
or
affectation
of
great
Power
,
or
Honours
,
or
Place
is
that
which
can
hardly
consist
with
a
sincere
minde
,
or
spirit
truely
apprehensive
of
the
vanitie
of
the
world
,
or
the
unsociablenesse
,
I
doe
not
say
of
the
things
themselves
,
for
such
orders
and
subordinations
God
would
have
in
the
world
,
but
of
the
Affectation
and
appetite
of
them
,
so
far
as
least
of
all
to
desire
that
Good
work
the
Apostle
mentions
in
Dignities
:
but
wholly
or
chiefly
to
desire
grandeur
,
profits
,
and
perhaps
ease
from
inferiour
labours
,
and
lesse
advantageous
:
becoming
so
much
the
lesse
sollicitous
and
industrious
as
the
reward
requires
and
deserves
greater
.
Here
must
necessarily
be
either
Vain-glorie
or
Covetousnesse
or
both
,
too
prevalent
.
7.
But
Saint
Chrysostome
gives
us
an
Instance
of
vaingloriousnesse
,
and
pride
of
minde
,
even
after
men
are
dead
and
turned
to
corruption
;
an
exorbitancie
Great
men
are
subject
to
in
this
sin
more
then
in
any
other
.
For
other
sins
commonly
end
their
dayes
with
the
Sinner
,
but
Pride
divers
times
manifesteth
it selfe
after
death
;
and
Drunkennesse
and
Uncleannesse
,
and
Gluttony
and
Covetousnesse
fall
away
with
the
guilty
person
:
but
he
that
is
ambitious
and
vainglorious
provides
for
the
continuation
of
his
blindnesse
and
errour
by
appointing
lasting
and
magnificent
Monuments
,
to
that
purpose
:
stately
devices
and
Edifices
must
declare
to
Posteritie
that
such
an
one
was
once
great
and
renowned
,
whether
he
were
so
or
not
;
ay
,
and
as
now
the
wicked
world
goes
,
men
shall
be
Sainted
by
an
Inscription
,
who
have
been
prophane
to
a
great
degree
in
their
lifes-time
:
and
by
stately
Tombes
,
proudly
,
after
their
death
,
cease
not
to
prophane
the
Church
or
Chancell
by
usurping
that
part
of
Gods
Soile
dedicated
to
Holinesse
,
to
the
celebration
of
rotten
flesh
,
and
drie
bones
;
and
it
may
be
,
to
the
bringing
down
the
judgement
of
God
upon
that
Church
,
which
tolerates
such
abuses
when
it
is
in
its
power
to
hinder
it
:
which
often
it
is
not
,
through
the
power
and
Lordlinesse
of
Great
Persons
too
resolute
to
be
diverted
,
and
too
strong
to
be
resisted
in
their
unrighteous
actions
:
especially
when
it
so
happens
that
men
of
such
advantages
over
poor
Ministers
of
Christ
and
their
Superiours
too
,
shall
take
a
kinde
of
Antichristian
pride
in
shewing
how
they
can
exalt
themselves
above
all
that
is
called
God
,
or
reputed
holy
;
and
especially
in
following
the
Fashion
,
and
that
when
they
are
dead
.
8.
Wherefore
the
mischief
of
this
Deadly
evill
being
duly
considered
and
observed
,
it
will
concerne
every
true
Christian
truely
and
impartially
to
make
enquirie
into
the
depths
of
his
own
heart
,
and
so
judge
his
Spirit
as
to
deliver
himselfe
from
the
same
.
Many
for
kinde
,
are
the
sorts
thereof
;
and
some
very
monstrous
for
nature
;
all
delusive
of
the
affected
therewith
,
procuring
him
Hatred
instead
of
Love
,
contempt
instead
of
esteem
and
honour
;
and
restlessenesse
of
minde
;
ever
more
thirsting
for
that
with
which
he
can
never
be
satisfied
.
Let
us
therefore
take
the
Apostles
advice
,
Galat.
4.
and
not
be
desirous
of
vainglory
,
provoking
one
another
,
envying
one
another
.
And
if
such
mutuall
Emulation
were
all
,
it
were
more
to
be
endured
;
but
by
such
vainglorious
provocations
of
God
and
Man
,
we
stirr
them
both
up
to
the
ruine
and
dejecting
of
our selves
,
exalting
our selves
:
some
Philosophers
being
so
wise
,
as
well
as
some
Christian
contemplatours
of
the
wayes
and
workes
of
God
,
to
see
and
say
that
God
sitteth
above
in
the
highest
Heaven
observing
who
by
humility
is
capable
of
Exaltation
,
and
who
by
exalting
himselfe
deserves
to
be
crushed
and
confounded
.
9.
And
this
is
it
which
the
wise
Man
,
Ecclesiasticus
,
Chap.
10.
v.
9.
teaches
us
;
when
he
seem'd
to
be
alltogether
ignorant
of
the
ground
of
Pride
in
Man
.
Why
(
saith
he
)
is
earth
and
ashes
proud
?
For
asking
,
why
?
it
is
certain
,
he
knew
not
Why.
Yea
rather
asking
Why
?
he
knew
,
why
not
.
Which
appeareth
from
what
he
had
said
formerly
,
ver.
7.
Pride
is
hatefull
before
God.
And
so
ver.
13.
Pride
is
the
beginning
of
sin
:
and
the
parting
from
God
is
the
beginning
of
it
.
Pride
and
Apostacie
from
God
are
mutuall
causes
one
of
another
,
by
a
kind
of
monstrous
incest
begetting
one
another
;
but
having
for
their
common
Father
,
the
Devill
himselfe
;
that
Apostate
Spirit
Lucifer
,
who
first
committing
that
sin
and
suffering
condigne
punishment
for
the
same
,
has
made
it
his
Office
to
draw
men
into
the
same
offence
and
condemnation
,
and
losse
too
by
aspiring
,
as
Holy
and
humble
Job
informes
us
,
Chap.
41.
34.
thus
speaking
of
him
,
He
beholdeth
,
(
i.
e.
according
to
the
language
of
the
Scripture
,
he
loves
and
admireth
)
all
high
things
:
he
is
the
King
of
all
the
Children
of
pride
:
that
is
,
his
own
children
,
made
so
by
pride
.
10.
And
who
is
not
ignorant
of
the
reason
why
Flesh
and
blood
should
be
proud
,
which
Ecclesiasticus
resolves
into
Earth
and
Ashes
.
And
why
so
?
but
because
Ashes
are
barren
of
good
,
and
Earth
is
base
,
ordained
to
be
trampled
on
,
not
lifted
up
,
but
in
such
cases
as
great
calamities
seize
on
a
man
:
and
then
it
was
wont
to
be
heap'd
on
the
head
to
augment
his
vilenesse
and
misery
that
brought
it
upon
him
by
his
folly
and
vanity
:
Man
having
by
pride
advanced
himselfe
above
his
originall
,
Earth
,
by
as
unnaturall
a
course
,
as
if
the
stream
should
rise
higher
than
the
Fountain-head
,
reason
good
that
Earth
should
recover
its
dignity
and
place
,
by
becoming
higher
than
the
calamitous
proud
man
.
11.
Let
not
therefore
(
saith
God
by
the
Prophet
Jeremie
,
Chap.
9.
23.
)
the
wise
man
glorie
in
his
wisdome
:
neither
let
the
mighty
man
glorie
in
his
might
:
let
not
the
rich
man
glorie
in
his
riches
:
which
is
an
Inference
following
upon
what
is
said
,
ver.
22.
Even
the
Carcasses
of
men
shall
fall
as
dung
upon
the
open
field
.
Is
there
any
so
wise
that
he
can
deliver
his
Soule
from
the
hand
of
the
grave
?
The
Psalmist
saith
,
no.
Psalm
49.
He
seeth
that
wise
men
die
as
well
as
the
ignorant
,
and
foolish
.
Or
can
the
Rich
mans
wealth
defend
him
from
the
violence
of
death
?
Of
such
in
the
same
Psalm
,
it
is
said
,
None
of
them
can
redeem
his
brother
,
by
any
means
:
nor
give
to
God
a
ransome
for
him
.
And
what
is
beautie
more
than
strength
?
Nay
,
it
is
much
lesse
.
For
generally
it
fades
first
:
and
while
it
staies
,
what
is
it
but
an
apt
contemperation
of
blood
,
and
choler
,
and
phlegme
,
and
that
more
earthy
humour
,
Melancholy
:
which
to
be
proud
of
,
is
much
the
same
,
as
to
be
proud
of
fine
Clothes
and
Fashions
,
which
suddenly
alter
into
absurdities
,
and
every
night
,
as
duely
as
they
were
put
on
,
are
put
off
and
laid
aside
.
Wherefore
rather
as
the
Prophet
saith
,
He
that
glorieth
,
let
him
glory
in
the
Lord
:
that
is
,
account
it
his
greatest
honour
and
happinesse
,
that
he
knowes
God
,
and
is
educated
in
the
Doctrine
of
Salvation
:
which
principally
instructeth
all
true
Believers
in
the
practice
of
humilitie
.
12.
And
Humilitie
alone
made
glorious
,
by
the
example
of
Christ
,
and
made
easie
by
the
Yoke
of
Christ
perswading
to
it
and
wearing
of
it
,
and
lightening
it
to
us
,
is
instead
of
a
thousand
directions
to
induce
an
ingenuous
Christian
to
the
studie
of
it
,
and
imitation
:
and
will
wholly
leavell
the
towering
minde
of
man
,
to
due
compliance
with
the
simplicitie
of
the
Gospell
,
and
purge
out
the
sowre
and
ungratefull
leaven
of
Pride
.
Therefore
Christ
exhorteth
,
(
Matth.
11.
)
Learne
of
me
,
for
I
am
meek
and
lowly
,
and
ye
shall
finde
rest
for
your
Soules
.
Stupendious
was
the
humilitie
of
Christ
in
his
severall
condescensions
:
but
whether
not
equally
stupendious
it
be
,
that
after
an
humble
God
(
as
Austin
speaks
)
there
should
be
found
a
proud
man
,
I
think
may
be
doubted
.
It
is
written
of
Heraclius
Emperour
of
Greece
,
that
having
obtained
a
glorious
Victorie
over
Cosdroes
or
Cosroes
King
of
Persia
,
he
was
so
puffed
up
with
that
successe
,
that
he
made
all
possible
preparations
to
enter
into
the
Gates
of
Hierusalem
with
greatest
triumph
and
splendour
;
having
Christs
Crosse
carried
before
him
:
but
that
an
Angell
of
God
opposed
him
and
shut
the
Gates
against
him
,
not
suffering
him
to
enter
;
but
rebuking
him
,
said
,
The
King
of
heaven
entred
in
here
in
mean
and
low
estate
:
which
so
far
affected
him
,
that
laying
away
his
Imperiall
Robes
and
Trophies
,
and
blushing
at
his
own
errour
,
he
lighted
off
his
Horse
or
Chariot
,
and
walked
into
the
City
barefoot
.
Which
made
good
what
St.
James
speakes
and
St.
Peter
allso
,
God
resisteth
the
proud
,
and
giveth
grace
to
the
humble
:
And
from
hence
doth
St.
Peter
exhort
us
to
be
clothed
with
humility
,
which
is
the
true
Robe
of
Christ
militant
,
and
ought
to
be
of
every
one
that
will
follow
his
example
,
and
obtain
his
Promises
.
13.
Lastly
,
Because
I
know
the
difficulty
of
Selfe-deniall
in
this
case
,
is
no
small
impediment
to
the
performance
of
this
Dutie
;
let
the
generous
minde
conceive
from
thence
,
a
resolutenesse
to
encounter
such
an
Adversarie
,
as
is
worthy
of
his
Christian
warfare
here
on
earth
:
and
as
that
Conquest
,
which
must
needs
be
great
,
and
in
the
conclusion
of
all
,
glorious
in
the
best
sense
;
because
difficult
:
but
this
difficultie
well
master'd
wonderfully
facilitates
the
Victorie
we
are
to
gain
of
the
subordinate
Vices
introduced
and
acted
principally
by
this
leading
only
.
SECT.
XII
.
Of
Anger
and
its
Concomitants
,
the
Second
Deadly
Sin
:
and
some
Remedies
thereof
.
1.
IT
is
requisite
,
for
the
better
detecting
and
pursuing
of
this
deadly
Enemie
,
that
some
description
be
premised
thereof
,
but
more
Divine
than
Philosophicall
,
properer
for
other
Treatises
.
Anger
,
therefore
wrath
,
displeasure
,
revenge
,
and
violence
in
Spirit
,
Word
,
or
Deed
,
is
a
Passion
properly
belonging
to
evill
Spirits
,
and
a
resemblance
of
them
,
furiously
bent
against
God
and
all
that
are
unlike
themselves
.
Beasts
indeed
have
their
rage
and
furie
,
especially
provoked
,
but
without
transgressing
any
Rule
of
Reason
prescribed
them
,
as
angry
Spirits
and
men
doe
.
Woe
be
to
the
earth
,
saith
the
Angell
in
the
Revelations
,
Chap.
12.
12.
For
the
Devill
is
come
down
unto
you
,
having
great
wrath
,
because
he
knoweth
his
time
is
short
.
Not
for
any
just
cause
given
him
,
but
because
his
perverted
nature
impells
him
to
indignation
and
furie
:
and
by
the
just
Sentence
of
God
upon
him
,
he
rages
by
his
Office
;
thus
described
by
the
Son
of
Sirach
,
Ecclesiasticus
39.
28.
There
are
Spirits
that
are
created
for
vengeance
,
which
in
their
furie
,
lay
on
sore
strokes
:
in
time
of
destruction
they
poure
out
their
force
,
and
appease
the
wrath
of
him
that
made
them
.
By
which
it
seems
,
there
should
be
some
colour
and
cause
for
the
execution
of
the
wrath
of
Evill
Spirits
;
but
I
know
no
ground
for
the
immoderate
wrath
of
men
,
but
their
lust
of
tormenting
others
,
contrarie
to
Gods
institution
.
2.
And
this
Vesuvian
flame
worketh
principally
three
severall
wayes
:
sometimes
like
that
fierie
Mountain
,
it
frets
within
and
consumes
its
own
bowells
with
madnesse
,
wanting
power
and
meanes
to
burst
out
upon
others
.
Sometimes
it
spits
fire
outwardly
in
horrible
language
,
casts
the
same
in
the
face
of
such
as
it
is
incensed
against
,
calling
them
all
to
naught
,
and
that
if
they
be
not
so
,
they
may
be
such
by
such
violence
offered
.
And
sometimes
violent
actions
,
assault
with
what
comes
next
to
hand
,
sparing
neither
limb
,
nor
life
of
such
as
stand
in
its
way
:
And
men
having
done
what
Passion
urged
them
to
,
they
make
this
cold
defence
of
their
woefull
effects
:
They
were
in
a
Passion
:
making
one
sin
to
justifie
another
:
and
voluntarie
Drunkennesse
of
minde
,
and
phrenzie
,
to
apolologize
for
the
worst
of
actions
.
3.
It
is
true
,
some
men
are
by
their
naturall
temper
,
more
cholerick
than
others
and
furious
;
and
much
more
to
be
excused
than
they
whose
nature
is
more
governable
,
and
not
unhappie
,
but
made
so
,
by
affected
and
acquired
Habits
of
this
nature
.
But
God
having
blessed
every
man
with
Princely
Reason
,
and
fortified
the
reason
of
every
Christian
with
the
wise
and
grave
Precepts
and
Documents
of
Religion
and
the
assistance
of
the
Holy
Spirit
promised
to
all
that
ask
it
at
Gods
hands
,
Luke
11.
13.
No
man
can
reasonably
excuse
himselfe
from
the
guilt
of
such
intemperances
,
or
say
,
they
are
not
voluntarie
in
him
;
when
,
as
he
is
obliged
,
so
it
is
in
his
power
,
to
bring
his
Passions
to
a
conformity
to
Reason
and
Gods
Will
rather
than
to
his
own
turbulent
humour
.
But
when
frequented
excesses
in
this
kinde
,
acted
outwardly
shall
have
added
strength
and
improvement
to
naturall
inclinations
,
then
is
the
Passion
wholly
owing
to
the
will
of
the
fomenter
of
it
:
and
the
necessity
pretended
,
when
men
say
,
I
cannot
endure
this
:
I
am
not
able
to
bear
that
:
What
flesh
can
suffer
this
?
all
is
to
be
imputed
to
choice
and
not
constraint
of
nature
:
As
if
his
nature
were
one
thing
,
and
he
another
:
or
the
furious
habit
and
stock
of
Passion
treasured
up
against
a
day
or
occasion
of
raging
,
by
frequent
lesser
acts
,
(
as
they
say
proverbially
,
Light
gains
make
heavie
Purses
)
were
not
the
effect
of
his
own
will
,
and
so
consequently
the
effects
of
such
evill
habits
imputable
to
his
will
allso
.
4.
It
is
disputed
amongst
the
curious
and
Learned
,
how
Fire
can
afflict
or
torment
evill
Spirits
,
that
being
materiall
,
and
these
incorporeall
:
And
what
place
of
torment
there
is
wherein
Fire
rules
and
so
rages
.
To
which
some
have
replyed
,
that
the
Fire
wherewith
the
Devill
and
his
Angells
are
tormented
,
they
carry
about
them
;
it
being
,
by
the
just
Judgement
of
God
,
so
inseparably
fixed
to
them
,
that
every
one
carries
about
him
his
particular
Hell.
I
have
often
likened
the
angry
Mans
evill
temper
and
state
,
to
this
sort
of
torment
.
For
he
carries
this
fierinesse
allwayes
about
him
,
and
is
allwayes
plagued
with
it
himselfe
;
and
lessens
,
as
it
were
,
his
own
torment
by
scattering
sparkes
,
whereby
,
as
Saint
James
saith
,
the
course
of
Nature
is
set
on
fire
:
being
a
right
bred
Son
of
the
Leviathan
,
of
whome
Job
thus
writerh
,
Chap.
41.
19.
Out
of
his
mouth
goe
burning
lamps
,
and
sparks
of
fire
leap
out
.
Out
of
his
nostrills
goeth
smoak
,
as
out
of
a
seething
Pot
or
Caldron
.
His
breath
kindleth
coals
,
and
a
flame
goeth
out
of
his
mouth
.
For
so
allso
the
Angry
man
fumes
,
and
fomes
,
and
flames
,
setting
all
into
a
combustion
,
where
he
hath
to
doe
,
and
acteth
his
part
:
and
which
is
most
strange
and
Lamentable
,
this
rage
spareth
not
the
authour
or
subject
of
it
,
but
oftentimes
hastens
Death
by
Apoplexies
:
as
that
famous
instance
given
us
by
Munster
in
his
Geographie
,
of
Matthias
King
of
Hungarie
;
who
having
on
a
Palme-sunday
,
received
a
Message
from
the
King
of
France
that
pleased
him
much
;
being
at
Dinner
,
called
for
his
Figgs
to
be
brought
:
and
understanding
that
his
Servant
had
eaten
them
,
became
so
enraged
as
to
fall
into
an
Apoplexie
,
which
bereaved
him
of
his
speech
,
grunting
only
like
a
Beast
for
that
Day
,
and
dying
the
next
.
4.
When
therefore
men
are
angry
(
as
they
say
)
for
nothing
;
as
angry
Soules
wanting
matter
of
quarrelling
will
create
it
.
When
men
are
out
of
measure
offended
for
a
reall
,
but
light
cause
,
as
the
too
hard
clapping
to
of
a
Door
,
or
a
Servants
letting
fall
of
a
Trencher
,
while
he
waits
upon
his
daintyear'd
Lady
at
the
Table
,
or
offends
others
in
some
such
frivolous
wayes
,
who
would
have
it
an
argument
of
their
greatnesse
to
have
no
command
of
their
Appetites
any
more
than
of
their
Passions
?
When
men
shall
be
too
frequent
in
their
cholerick
humour
,
imagining
that
nothing
can
doe
well
without
that
Engine
which
mars
all
;
then
may
they
well
be
assured
,
they
are
much
out
of
the
way
themselves
,
having
lost
the
command
of
themselves
,
and
in
no
likelihood
to
govern
others
as
behoveth
them
.
For
Saint
James
tells
us
,
The
wrath
of
man
worketh
not
the
Will
of
God
;
meaning
,
that
God
seldome
prospereth
that
with
a
good
successe
,
which
Choler
principally
setteth
on
foot
.
For
this
were
for
God
to
blesse
Vices
.
Yea
,
where
it
is
the
Will
of
God
that
a
thing
should
be
done
,
as
Vice
in
its
severall
kindes
reproved
by
such
especially
whose
place
and
office
it
is
so
to
doe
,
yet
if
zeal
be
transported
into
Anger
,
so
that
it
appeares
to
be
the
effect
of
Choler
rather
than
Conscience
;
or
it
seems
to
be
an
enmity
against
the
Person
rather
than
his
offence
,
men
arme
themselves
with
obstinacie
against
such
attempts
of
reducing
or
correcting
them
.
And
daily
Anger
,
is
no
better
than
daily
Physick
,
to
move
drye
and
slow
bodies
:
seldome
used
,
it
may
doe
good
:
but
constantly
,
hath
no
power
over
them
.
For
it
will
then
too
justly
be
suspected
,
what
is
commonly
too
apparent
,
that
men
greedily
catch
at
occasions
to
be
offended
,
not
out
of
ill
will
to
the
Vice
,
or
faults
committed
,
nor
out
of
good
will
to
the
offender
to
be
amended
,
but
to
satiate
their
humour
and
please
themselves
in
their
proper
and
dear
Vice
:
many
,
divers
times
,
being
really
lesse
displeased
at
the
crime
committed
,
than
they
are
pleased
with
the
opportunity
offered
of
exercising
their
angrie
facultie
.
5.
Be
instructed
then
,
and
perswaded
,
true
Christian
Soule
,
in
what
becomes
thee
in
this
Case
.
Wilt
thou
entertain
such
a
Guest
within
thee
,
which
will
turne
thee
,
I
mean
the
best
part
of
thee
,
thy
Reason
and
Religion
,
out
of
doors
?
Or
wilt
thou
torment
thy selfe
most
dangerously
to
afflict
others
?
Seest
thou
not
from
whence
wrath
proceeds
?
Seest
thou
not
whither
it
tends
?
namely
,
to
put
thee
beside
thy selfe
,
as
a
temporarie
madnesse
,
or
drye
Drunkennesse
;
to
prey
upon
the
very
Vitalls
,
to
precipitate
thy
latter
end
;
to
have
no
content
but
what
is
found
in
Hell
,
by
tormenting
and
being
tormented
;
to
open
a
door
to
divers
mischiefs
publick
and
private
,
personall
,
and
sociall
.
For
if
that
be
true
,
which
upon
experience
the
Auncient
Hermite
delivers
for
such
;
That
a
man
cannot
live
Chastly
,
as
he
ought
,
that
is
given
to
Anger
,
nor
subdue
Lust
,
till
he
be
master
of
this
,
how
many
sins
doth
this
one
expose
him
unto
,
seeing
that
the
unnaturall
heat
which
lurketh
in
the
Angrie
man
,
is
indifferent
to
the
forming
of
other
sins
,
as
well
as
that
?
6.
Consider
with
thy selfe
,
how
frail
thou
art
thy selfe
,
and
apt
to
offend
,
and
that
sometimes
unfortunately
and
unwillingly
;
and
doe
not
allwayes
interpret
the
errours
or
failings
of
others
as
purposed
:
much
lesse
,
anticipate
by
rash
conjecture
,
that
to
be
done
which
perhaps
was
not
done
nor
intended
;
to
the
end
thou
mayest
indulge
to
thy selfe
the
wonted
pleasure
of
fretting
and
storming
without
cause
;
and
so
with
shame
thou
beest
constrain'd
to
muster
up
thy
Forces
,
and
glory
what
thou
wouldst
have
done
,
upon
occasion
,
but
art
fain
to
withdraw
,
as
upon
a
false
Alarm
;
yet
least
thou
shouldst
be
up
for
nothing
,
shouldst
fall
fowl
one
way
or
other
,
before
Choler
will
be
quiet
,
upon
the
undeserving
.
7.
It
is
no
good
ground
of
wrath
against
another
,
that
thou
being
wiser
than
another
,
shouldst
either
deride
,
or
rage
against
the
folly
of
him
;
but
a
true
Christian
should
consider
,
that
he
whoe
suffers
men
to
be
borne
and
live
with
crooked
limbes
or
bodily
parts
,
doth
permitt
some
crooked
Soules
to
abide
in
bodies
:
and
therefore
should
rather
pittie
and
endeavour
to
rectifye
them
,
than
to
expose
them
to
shame
,
or
insult
over
them
,
thereby
contracting
the
like
perversenesse
to
that
condemned
by
them
.
We
that
are
strong
,
(
saith
the
Apostle
,
Rom.
15.
)
ought
to
bear
the
infirmities
of
the
weak
,
and
not
to
please
our selves
:
especially
by
displeasing
others
,
and
God
especially
.
8.
And
the
better
to
crush
the
Viper
of
Anger
in
us
,
stinging
all
that
come
nere
us
,
we
must
note
,
that
,
as
Pride
is
the
beginning
of
all
sins
and
wickednesse
,
the
contrary
Vertue
Humilitie
is
the
mother
of
all
Christian
Vertues
.
This
foundation
then
must
be
laid
here
allso
;
otherwise
all
repairs
of
the
ruinous
Soule
will
be
frustrated
.
For
where
Humility
is
wanting
,
a
thousand
false
phansies
of
our
perfections
,
and
merits
will
swell
the
minde
above
its
proper
height
,
and
largenesse
:
so
that
every
little
thing
will
stand
in
its
way
,
and
offend
it
.
For
men
suspecting
themselves
undervalued
by
others
(
as
they
doe
and
needs
must
,
who
overvalue
themselves
)
presently
the
vindicative
Spirit
falls
to
work
by
word
and
deed
,
to
satiate
it selfe
upon
detractours
,
as
it
accounts
them
,
mistakenly
,
childishly
,
and
madly
at
the
same
time
.
9.
Where
therefore
true
Humility
is
found
,
Meeknesse
will
not
be
far
distant
,
nor
long
absent
.
And
where
Meeknesse
dwells
,
Madnesse
and
Choler
will
have
but
cold
entertainment
.
And
to
the
Spirit
of
Meeknesse
,
doe
much
conduce
a
Discipline
and
cohibition
imposed
on
the
outward
man
.
It
is
often
alledged
by
the
riotous
minde
,
I
cannot
bear
that
abuse
,
or
this
affront
,
or
such
contempt
,
or
disobedience
,
or
neglect
;
I
cannot
be
so
advised
as
I
should
be
:
But
no
man
can
say
,
that
professes
manlinesse
and
humanity
,
but
he
can
move
or
hold
his
hand
;
and
can
speak
or
keep
silence
,
or
compose
the
outward
parts
of
his
body
,
or
suffer
them
to
break
out
into
disorders
:
which
Regiment
when
he
hath
obtained
over
himselfe
outwardly
,
and
for
a
time
practised
,
he
shall
finde
a
considerable
change
in
his
inward
man
,
in
due
time
;
and
the
heat
allayed
,
and
a
wonderfull
calme
and
tranquillitie
,
with
admiration
that
he
should
heretofore
be
hurried
away
in
a
storme
frivolously
occasioned
.
And
as
it
is
observed
that
too
hot
mettall'd
Horses
which
are
apt
to
run
away
with
their
Riders
,
are
no
wayes
better
tamed
and
taken
off
their
courage
,
than
by
accustoming
them
to
walk
a
foot-pace
:
so
modest
and
moderate
actions
outwardly
will
in
time
qualifie
the
impetuousnesse
of
the
minde
.
It
were
therefore
well
worth
a
mans
labour
,
attendance
,
and
time
,
to
bend
his
minde
resolutely
for
tryall
of
his
strength
,
and
what
Mastery
he
hath
of
himselfe
,
to
act
,
though
an
unwilling
part
of
patience
,
and
to
prove
how
impregnable
he
is
against
wonted
provocations
:
and
having
some
few
times
hardened
himselfe
against
such
provokings
,
it
will
become
easie
to
doe
and
suffer
the
same
in
earnest
,
even
when
the
like
caution
and
attendance
are
not
used
.
10.
But
because
there
are
certain
junctures
,
and
causes
which
doe
allmost
naturally
dispose
to
anger
;
such
as
are
Sicknesse
,
and
Pampering
the
Bodie
,
making
it
thereby
more
than
one
way
,
resty
:
immoderate
Cups
,
and
even
Fastings
,
rarely
used
;
and
such
as
the
Bodie
is
not
accustomed
to
,
and
some
other
,
which
justle
,
as
it
were
,
nature
out
of
its
Rode
,
and
so
offends
it
:
Great
circumspection
is
,
in
such
cases
,
to
be
used
.
And
in
trueth
such
excesses
are
wholly
and
absolutely
to
be
avoided
,
as
they
which
blinde
the
eyes
of
Reason
,
inflame
the
Blood
,
precipitate
the
Spirits
to
act
violently
:
And
Abstinences
or
Fastings
themselves
,
stand
in
need
of
watchings
over
a
mans
disposition
.
For
as
all
things
are
molested
inwardly
by
denyall
of
wonted
food
,
and
naturally
complain
;
so
the
Body
of
man
being
disappointed
of
its
ordinarie
supply
and
refreshment
,
is
apt
to
be
murmuring
,
discontented
,
and
querulous
,
untill
it
be
better
acquainted
with
such
changes
:
and
fretting
and
pinchings
within
will
goe
nere
to
vent
themselves
outwardly
,
upon
such
as
shall
stand
in
their
way
,
and
converse
with
them
:
Care
therefore
is
to
be
taken
,
not
(
as
some
may
inferre
)
to
shun
fasting
,
but
to
bridle
,
at
such
times
especially
,
the
sharp
humour
which
may
stir
up
strife
or
discontent
,
lest
the
good
be
evill
spoken
of
:
or
a
scandall
brought
upon
a
Christian
Dutie
,
by
some
misbehaviour
consequent
thereunto
.
11.
And
to
the
better
preventing
of
such
ebullitions
of
the
Spirit
,
it
is
requisite
a
man
should
carefully
avoid
such
Passion
,
when
it
seems
to
carrie
much
innocencie
and
veniallnesse
,
with
it
.
For
it
seems
to
divers
no
offence
allmost
,
to
be
angrie
as
Balaam
was
,
with
his
Beast
;
to
be
in
Choler
against
Dogs
,
that
will
not
hunt
,
and
Hawks
that
will
not
flie
,
against
Horses
that
will
not
goe
according
to
our
mindes
:
and
some
think
themselves
excusable
when
their
Choler
is
high
only
,
against
their
Servants
;
but
all
with
a
dangerous
errour
.
For
as
much
as
libertie
being
allowed
to
a
mans
selfe
in
such
cases
,
Flesh
and
Blood
will
not
long
contain
themselves
in
those
bounds
,
but
being
accustomed
to
such
heats
and
perturbations
,
will
transgresse
,
where
perhaps
they
never
intended
.
For
by
such
usances
tolerated
,
men
become
easily
inflameable
,
and
their
blood
,
afore
they
are
aware
,
is
as
it
were
sowr'd
,
and
disposing
to
other
excesses
,
and
that
upon
occasions
,
lesse
warrantable
.
12.
And
upon
the
same
reason
,
circumspection
is
to
be
had
,
how
a
man
is
offended
and
angrie
with
himselfe
:
for
some
men
have
held
it
verie
laudable
so
to
be
;
and
some
have
been
religiously
vindicative
upon
themseves
by
severe
Penances
for
their
follies
and
offences
against
God
and
others
,
which
must
not
be
disallowed
,
when
governed
by
Christian
prudence
,
which
many
times
being
wanting
,
a
man
punishes
one
sin
by
another
,
and
offers
unnaturall
violence
to
himselfe
;
which
is
worse
than
to
doe
the
same
to
another
.
So
that
herein
is
requisite
the
Counsell
and
conduct
of
others
,
no
lesse
than
in
Controversies
of
trespasses
against
a
mans
Neighbour
:
to
whome
he
would
seldome
doe
justice
,
if
he
were
Accuser
,
Judge
,
and
Executioner
too
.
And
so
not
rarely
,
men
transported
with
a
religious
Passion
against
themselves
,
(
as
it
may
seem
)
offend
in
punishing
offences
.
And
this
is
seen
in
cases
extra-religious
;
men
fretting
,
and
storming
,
and
raging
,
that
matters
under
their
hands
,
succeed
not
according
to
their
mindes
,
and
merits
.
They
will
miscall
themselves
,
complain
of
themselves
,
and
be
enraged
:
as
if
no
man
had
so
ill
luck
as
they
,
or
did
so
ill
as
they
:
and
this
doing
,
hold
themselves
very
excusable
,
because
none
but
themselves
,
suffer
hereby
.
But
there
is
herein
commonly
a
double
errour
.
For
first
they
who
give
way
to
any
exorbitances
against
themselves
,
prepare
a
way
to
be
injurious
and
furious
against
others
,
much
more
:
and
that
upon
the
reason
here
given
.
But
secondly
,
what
seemeth
to
be
,
seldome
is
really
so
.
And
men
fretting
and
in
a
tosse
against
themselves
,
to
outward
appearance
,
are
in
trueth
incensed
against
Gods
Providence
,
or
perhaps
their
tutelarie
Angells
,
not
doing
their
parts
toward
them
,
in
giving
better
events
to
their
good
actions
.
For
no
man
(
as
Saint
Paul
saith
)
ever
hated
his
own
flesh
,
or
himselfe
naturally
;
and
no
man
that
is
supernaturally
,
or
by
Grace
vindicative
upon
himselfe
,
can
lightly
fall
into
such
passions
,
and
therefore
inconsiderately
accuses
others
of
his
mistakes
and
miscarriages
;
who
can
be
no
other
than
the
mentioned
,
whether
he
intends
so
much
,
or
not
.
Some
instances
may
make
this
more
probable
:
as
,
When
he
misses
a
thing
he
had
in
his
hand
a
little
before
;
and
cannot
suddenly
finde
it
for
his
present
use
:
When
the
Joiner
having
used
sufficient
Art
and
care
,
cannot
make
a
joint
:
When
some
little
thing
is
so
forgot
in
setting
together
a
Watch
or
Clock
,
that
when
all
was
supposed
to
be
ended
,
it
must
be
taken
apieces
again
.
When
such
a
snarl
is
made
in
a
skean
of
Silk
or
Thred
,
that
the
thred
must
be
broken
;
men
are
apt
to
frett
at
higher
causes
than
themselves
,
which
they
vulgarly
call
Luck
,
or
Fortune
,
really
no
where
extant
.
And
when
Cyrus
(
as
Herodotus
writes
)
in
a
furie
laid
Gyndes
,
a
River
in
Armenia
,
dry
,
by
cutting
three
hundred
and
sixty
Rivolets
out
of
it
,
because
one
of
his
white
Naggs
dedicated
to
the
Sun
,
was
drowned
in
it
;
could
not
be
so
stupid
to
think
that
the
River
merited
that
punishment
,
but
shewed
his
rage
against
that
,
because
it
could
not
reach
higher
causes
;
how
much
wiser
man
had
he
been
,
if
he
had
put
a
stop
to
the
torrent
of
his
Passion
?
which
is
much
more
the
wisedome
and
Piety
of
a
Good
Christian
:
whome
God
suffereth
,
many
times
,
to
be
provoked
,
that
the
prevalence
of
true
Grace
may
be
seen
in
mastering
himselfe
:
and
sometimes
suffereth
to
become
fretfull
,
waspish
,
and
ready
to
sting
him
that
stands
next
him
,
upon
either
no
fault
but
his
own
,
or
verie
frivolous
;
and
so
,
if
any
hath
offended
him
in
such
manner
,
he
punishes
the
innocent
for
it
;
making
such
as
converse
with
him
to
feel
the
effects
of
his
imbitter'd
Spirit
:
than
which
there
needs
no
cleerer
argument
to
convince
any
ingenuous
minde
of
his
excesse
:
it
being
but
tolerable
to
be
in
Passion
where
the
cause
is
given
;
and
not
so
,
to
extend
the
same
to
the
faultlesse
.
This
therefore
,
all
Reason
and
Religion
requires
to
be
corrected
by
the
conscientious
Christian
.
SECT.
XIII
.
Of
the
Deadly
Sin
of
Envie
,
its
nature
and
Remedies
.
1.
NEither
will
I
goe
with
consuming
Envie
:
for
such
a
man
shall
have
no
fellowship
with
Wisdome
,
saith
Wisdome
.
For
that
likewise
is
a
proper
bratt
of
the
Evill
Spirit
,
who
since
his
degradation
and
fall
,
cannot
love
,
nor
wish
well
to
any
,
because
he
can
hope
for
no
good
to
himselfe
.
Gods
Kingdom
is
a
Kingdome
of
order
,
peace
,
quietnesse
,
love
,
charity
,
long-suffering
,
gentlenesse
,
goodnesse
,
faith
,
meekenesse
,
temperance
;
called
allso
the
fruits
of
Gods
Spirit
by
St.
Paul
,
Galat.
5.
22
,
23.
because
they
spring
from
the
seed
of
Grace
sown
in
the
heart
by
it
.
But
the
Kingdome
of
the
Devill
is
a
Tyrannie
of
Adulteries
,
Fornication
,
Uncleannesse
,
Lasciviousnesse
,
Wrath
,
Strifes
,
Seditions
,
Heresies
,
Envyings
,
Murders
,
Drunkennesse
,
Revilings
,
and
such
like
:
as
the
same
Apostle
speaks
,
just
before
.
And
as
if
Envie
,
Hatred
,
and
Malice
,
(
all
of
a
knot
and
fraternity
)
descended
from
the
Common
Father
the
Devil
,
and
differing
rather
in
degree
and
duration
than
nature
,
conspired
with
Anger
and
wrath
to
their
mutuall
advantage
;
St.
Paul
,
Ephes.
4.
21.
ranks
them
together
in
this
advice
,
Let
all
bitternesse
and
wrath
,
and
anger
,
and
clamour
,
and
evill
speaking
be
put
away
with
all
malice
.
And
again
to
the
Colossians
,
Chap.
3.
8.
But
now
ye
allsoe
put
off
all
these
,
Anger
,
Wrath
,
Malice
,
Blasphemie
.
And
in
that
he
writeth
to
Titus
,
Chap.
3.
3.
of
all
the
Lusts
charged
upon
men
in
the
state
of
Gentilisme
,
he
instanceth
more
specially
in
Malice
,
and
Envie
;
whereby
men
are
hatefull
to
,
and
hating
one
another
.
For
where
these
Vices
abound
,
the
Soule
may
be
c●mpared
to
those
Cities
which
we
read
were
by
the
Invader
and
taker
,
sown
with
Salt
,
rendring
the
Soil
burnt
,
and
barren
to
all
wholesome
fruits
,
and
fertill
to
all
unwholesome
and
pernicious
weeds
.
2.
For
how
nerely
doth
he
resemble
the
Devill
himselfe
,
whoe
becomes
pale
,
thin
,
cloudie
,
frowning
,
of
an
averse
countenance
outward
;
fretts
,
boils
,
and
burns
inwardly
at
the
prosperitie
,
ingenuity
,
dexterity
in
actions
,
dignitie
,
and
wealth
of
others
,
exceeding
him
:
having
an
evill
eye
,
because
Gods
is
good
,
spitefull
against
the
Donour
,
who
preferred
not
him
;
against
the
gift
,
as
ill-placed
,
out
of
him
:
against
the
Person
possessing
it
,
as
standing
in
his
light
,
and
usurping
what
he
adjudges
due
to
none
so
justly
as
himselfe
.
And
the
expostulation
against
Providence
it selfe
lies
higher
than
that
,
cursed
by
the
Apostle
and
Prophet
,
which
demandeth
of
the
Potter
,
and
Creatour
,
Why
hast
thou
made
me
thus
?
For
the
envious
Person
demands
rather
of
God
,
Why
hast
thou
not
made
me
so
,
or
so
?
And
why
hast
thou
made
such
an
one
so
,
and
not
thus
?
Thus
Cains
countenance
fell
,
when
he
saw
his
younger
Brother
better
accepted
than
himselfe
,
of
God.
And
then
lift
he
up
his
hand
against
him
and
slew
him
.
And
wherefore
(
saith
Saint
John
)
slew
he
him
?
Because
his
workes
were
evill
and
his
Brothers
good
.
And
because
Gods
favour
was
greater
towards
him
than
to
Cain
.
Monstrous
impietie
!
But
not
there
only
resting
;
as
it
were
to
be
wished
,
but
imitated
and
acted
over
again
in
two
Brothes
of
a
wealthy
and
noble
Familie
in
this
Age
,
and
Nation
:
whereof
one
judging
himselfe
undervalued
in
comparison
of
the
other
,
killed
him
right
out
,
and
suffered
the
just
penalty
of
the
Common
Law.
This
was
much
the
same
case
with
that
malicious
part
played
upon
Joseph
by
his
Brethren
,
because
he
was
clad
a
little
finer
than
they
,
and
was
supposed
to
be
loved
best
.
3.
So
that
no
place
can
be
said
to
be
free
from
this
Evill
Spirit
of
Envie
,
which
is
wont
to
creep
into
the
low
Cottage
,
and
stir
up
sillie
Creatures
to
a
combination
with
the
Devill
himselfe
,
to
wreak
their
otherwise
weak
spite
against
their
envied
Neighbour
.
And
in
Courts
it
reigns
most
powerfully
;
every
one
allmost
,
contending
for
the
highest
Seat
,
and
greatest
favour
,
and
place
,
so
that
restlesse
is
the
ambitious
and
envious
Spirit
,
till
it
hath
defeated
,
by
fine
plottings
and
devices
,
such
as
by
this
Vice
are
accounted
their
Enemies
.
So
that
when
their
counsell
is
slighted
concerning
Publick
affairs
,
and
that
of
others
preferred
,
to
convince
the
world
of
the
imprudence
of
his
Competitour
or
Adversarie
,
little
or
no
conscience
is
made
of
rendring
it
improsperous
,
though
with
the
perill
of
the
whole
Commonwealth
;
that
so
,
for
the
future
,
such
a
mans
wisdome
might
be
blasted
,
and
his
flourish
and
be
admired
.
This
was
seen
notoriously
in
the
emulation
between
Hanno
and
Hannibal
:
he
envying
the
glorie
and
successe
of
this
,
in
Councill
constantly
advised
,
and
contrived
what
might
crush
him
rather
than
advance
the
good
of
his
Countrey
:
whereby
at
length
,
he
was
the
ruine
of
both
.
So
that
a
King
may
not
without
double
securitie
of
integritie
,
and
such
generousnesse
of
minde
as
can
master
Malice
and
Envie
,
ever
follow
the
advice
of
that
Counsellour
in
the
managing
a
designe
,
who
hath
directly
before
opposed
the
same
.
For
such
is
the
pride
of
mens
heart
,
that
they
hate
to
build
sincerely
and
faithfully
upon
that
foundation
they
at
first
rejected
;
but
tacitely
,
if
not
openly
,
triumph
at
the
miscarriages
of
others
Projects
,
how
reasonable
and
profitable
soever
they
might
have
been
in
themselves
,
though
of
an
unhappie
event
;
because
their
will
and
wisdome
consented
not
to
them
.
4.
Neither
can
Justice
in
the
Country
,
nor
Pietie
in
Church
,
nor
Learning
in
both
,
nor
beautie
(
especially
amongst
Women
)
nor
Riches
amongst
any
,
defend
men
from
this
evill
Spirit
possessing
men
,
when
emulation
hath
first
leavened
the
minde
of
the
envious
.
For
even
for
his
honestie
,
and
unblameable
integritie
,
did
Aristides
of
Athens
finde
his
name
enter'd
into
the
list
of
them
who
were
to
be
banished
for
ten
yeers
;
and
demanding
a
reason
thereof
from
the
Writer
;
He
answered
,
I
cannot
tell
who
this
Aristides
is
,
but
this
I
like
not
,
that
he
should
be
so
esteemed
for
Justice
.
And
a
more
horrible
instance
than
that
is
given
in
Church-history
of
the
mischief
of
Maliciousnesse
,
in
Nicephorus
an
Old
Monk
,
and
Sapritius
a
young
Professour
;
who
being
had
in
greater
esteem
than
the
other
,
gave
unwillingly
such
great
offence
to
him
,
that
he
could
not
endure
him
,
and
would
admitt
of
no
humiliation
or
reconciliation
,
till
the
Spirit
of
Grace
wholly
deserting
him
,
when
both
were
called
to
martyrdome
,
the
young
man
suffered
cheerfully
and
constantly
,
but
the
Old
envious
Father
denied
Christ
.
So
that
most
truely
as
well
as
Divinely
,
said
Solomon
,
Proverbs
27.
4.
Wrath
is
cruell
and
Anger
is
outragious
,
but
whoe
is
able
to
stand
before
envie
?
A
reason
whereof
may
be
that
complaint
of
holy
David
,
Psalm
55.
If
it
had
been
an
open
Enemy
that
had
done
this
,
I
could
have
borne
it
,
&c.
Anger
,
and
wrath
are
acts
of
open
hostilitie
,
and
may
better
be
either
opposed
or
declined
,
than
the
dark
Plotts
,
and
privie
wounds
which
Envie
giveth
to
its
Enemie
;
and
,
which
declares
its
monstrousnesse
and
unnaturallnesse
,
to
its
Friend
;
who
indulging
to
himselfe
that
Vice
,
like
the
Vulture
in
the
Fable
,
preyeth
upon
the
Liver
:
and
nothing
commendable
in
it
is
to
be
found
,
but
what
Saint
Basil
acutely
observeth
,
saying
,
Envye
is
good
for
nothing
but
to
mischief
the
owner
.
5.
Against
this
Evill
,
the
remedie
may
be
,
First
,
to
consider
the
absolute
Master
God
All-mighty
is
of
his
own
;
and
that
all
things
we
enjoy
are
more
properly
Gods
than
ours
who
have
the
use
of
them
:
And
that
to
repine
at
the
happinesse
or
prosperitie
of
another
,
is
to
call
in
question
Gods
Wisdome
and
Justice
in
ordering
his
Familie
,
and
setting
some
of
his
Servants
in
higher
places
,
and
giving
them
greater
Offices
,
than
to
others
:
without
which
the
world
could
not
be
well
administer'd
or
subsist
.
And
the
envious
Spirit
should
consider
,
that
if
the
quite
contrary
were
appointed
,
and
thou
who
enviest
anothers
greatnesse
in
Riches
,
Honour
,
or
Prosperity
in
the
world
wert
such
,
the
envious
eye
might
as
justly
dart
its
spitefull
arrow
against
thee
,
as
thou
doest
against
him
:
and
so
never
would
there
be
quiet
and
content
in
the
world
.
Let
that
righteous
Document
therefore
here
take
place
,
Doe
as
thou
wouldst
be
done
to
,
and
envie
no
more
than
thou
wouldst
be
envied
in
the
like
cases
.
6.
Secondly
,
Learne
to
seek
the
honour
of
God
,
and
to
preferre
that
above
all
things
in
the
world
:
and
become
like
to
that
communicative
nature
of
God
,
who
giveth
to
all
men
,
yea
to
all
things
liberally
,
and
grudgeth
not
.
If
that
which
is
bestowed
upon
another
went
out
of
thy
store
,
and
thou
wert
lesse
great
because
another
was
greater
than
thee
;
or
thou
loosedst
so
much
of
thy
beautie
as
another
is
fairer
than
thou
art
;
or
thou
wert
the
leaner
because
another
was
fatt
and
fairer
:
If
there
were
fear
that
Gods
Fountain
would
be
so
exhausted
,
by
the
affluence
another
enjoyeth
from
him
;
that
there
remained
not
sufficient
for
thee
,
then
,
like
hungrie
Currs
feeding
greedily
at
the
same
Carcase
,
men
might
worrey
one
another
:
or
if
what
was
given
to
any
but
our selves
,
were
lost
to
God
,
then
murmuring
and
envying
might
be
more
tolerable
:
but
't
is
far
otherwise
:
the
Universall
Good
,
and
Giver
is
not
diminished
or
impoverished
by
the
plentie
of
another
more
than
of
thee
.
And
so
the
Nation
is
no
lesse
Learned
when
another
excells
,
than
when
thou
:
And
the
Kingdome
is
as
honourable
,
and
strong
,
and
prosperous
,
and
happie
,
when
another
is
in
place
,
and
power
,
and
flourishes
as
much
,
and
possibly
more
than
when
thou
:
excepting
personall
imperfections
and
infirmities
,
to
which
thou
art
as
subject
as
another
;
and
much
more
art
to
be
suspected
of
future
personall
failings
and
errours
,
as
thou
more
vehemently
aymest
at
great
things
and
covetest
an
evill
covetousnesse
to
thy selfe
.
For
seldome
is
it
seen
that
he
,
who
most
passionately
strives
for
great
Places
,
Commands
,
Dignities
,
or
Riches
,
uses
them
as
he
ought
to
doe
,
when
he
attains
them
.
But
as
it
happened
to
the
lusting
Israelites
,
Psal.
106.
15.
He
gave
them
their
request
,
but
sent
leannesse
into
their
soules
:
God
filleth
some
mens
Bellies
,
and
Purses
,
but
leannesse
and
emptinesse
afflicteth
their
Soules
.
And
what
a
bad
exchange
is
that
?
and
how
much
more
to
be
pittied
than
envied
?
7.
On
the
other
side
,
Thirdly
,
consider
we
what
benefits
in
singular
manner
,
matter
,
and
measure
God
may
have
dealt
to
us
,
which
he
denies
to
others
,
objects
of
our
envie
;
and
a
stay
and
stop
will
necessarily
be
put
to
that
Distemper
.
Are
not
,
trueth
,
humilitie
,
quiet
,
and
tranquillitie
allmost
proper
to
Persons
of
low
Spheres
and
mean
Fortunes
,
and
Innocencie
,
much
better
observ'd
in
contemning
than
courting
the
world
,
to
be
preferred
before
those
tempting
opportunities
of
transgressing
by
fullnesse
and
Power
?
While
the
weak
eyes
of
the
envious
are
dazled
at
the
lustre
of
others
,
if
they
could
reflect
upon
themselves
and
duely
weigh
all
circumstances
,
they
may
finde
cause
to
blesse
themselves
in
the
solider
part
of
happinesse
,
above
the
envied
,
and
therein
to
acquiesce
,
cashiering
such
an
ignoble
Passion
.
8.
Fourthly
,
If
men
thorowly
consider'd
the
chief
Authour
of
Envie
in
a
man
,
and
that
the
Devill
is
he
who
both
gives
force
,
and
findes
materialls
for
this
Sin
to
work
by
,
he
would
hate
it
as
the
pit
of
Hell
,
and
the
Prince
of
darknesse
himselfe
.
For
St.
Basil
(
that
great
Philosopher
as
well
as
Divine
)
supposing
what
Poets
and
naturall
Philosophers
deliver
of
the
malice
or
mischievousnesse
of
an
envious
Eye
,
doubteth
not
to
affirme
that
it
proceeds
from
the
influence
of
the
Devill
;
who
tempereth
his
Poison
with
the
raies
of
the
eye
of
the
Spirit
embittered
with
Envie
,
shot
at
the
envied
Person
to
his
ruine
,
divers
times
.
Unlesse
therefore
men
resolve
to
preferre
the
Devill
before
Christ
,
as
he
that
is
more
serviceable
to
the
lusts
of
men
,
dreadfull
should
this
notorious
Vice
appear
to
all
good
Christians
.
9.
But
we
not
having
so
learn'd
Christ
,
nor
Christ
having
so
taught
us
,
but
rather
often
inclucated
by
Precept
,
and
by
Example
led
us
to
that
heavenly
Vertue
,
Charitie
;
let
that
as
comprehending
many
,
if
not
all
meanes
of
purging
out
this
old
Leaven
of
Malice
,
as
the
Apostle
speakes
,
be
the
last
argument
now
to
be
used
,
to
that
end
.
Charitie
(
saith
St.
Paul
)
is
the
very
bond
of
perfection
.
Coloss.
3.
14.
Charitie
,
or
love
,
fulfilleth
the
Law.
Rom.
13.
8.
and
ver.
10.
Love
worketh
no
evill
to
his
Neighbour
.
And
to
the
Corinthians
,
1
Epist.
Chap.
13.
4
,
5
,
6.
Charitie
suffereth
long
and
is
kinde
,
Charitie
envieth
not
,
Chartie
vaunteth
not
it selfe
,
is
not
puffed
up
;
Doth
not
behave
it selfe
unseemly
;
Rejoyceth
not
in
iniquitie
,
but
rejoyceth
in
the
trueth
,
Beareth
all
things
,
endureth
all
things
:
Which
whosoever
so
doeth
,
cannot
envie
;
nor
seek
nor
desire
the
evill
of
another
,
nor
rejoice
at
any
evill
befalling
any
other
,
as
if
thereby
some
good
had
befallen
him
;
which
is
the
guise
of
Envie
.
Wherefore
,
O
Lord
,
who
knowest
that
all
our
doings
without
Charitie
are
nothing
worth
,
pour
into
my
heart
that
most
excellent
gift
of
Charitie
,
the
proper
Antidote
against
this
Poison
of
Envie
,
hatred
,
and
malice
,
and
the
very
soule
of
all
Christian
Graces
,
and
the
Earnest
of
,
and
key
to
Glorie
,
and
that
fire
of
unquenchable
blessednesse
,
contrarie
to
that
unquenchable
fire
of
Hell
,
where
the
Devill
and
his
Angells
are
tormented
:
that
fo
for
his
fake
,
and
through
his
Spirit
,
who
loved
us
and
gave
himselfe
for
us
,
I
may
with
faithfull
,
servent
,
and
never
failing
Charitie
,
love
thee
who
hast
first
loved
me
,
and
in
thee
,
and
for
thee
,
all
,
as
they
belong
to
Thee
,
through
Jesus
Christ
.
Amen
.
SECT.
XIV
.
Of
the
Capitall
Sin
,
Covetousnesse
.
1.
I
Have
sometimes
doubted
and
wondered
how
the
excessive
Declamations
found
in
humane
Authours
,
and
the
sharpest
Censures
found
in
Holy
Writ
can
be
true
of
severall
Vices
,
as
if
more
than
one
were
worst
of
all
:
For
sometimes
Pride
is
the
originall
of
all
Evill
:
and
sometimes
Covetousnesse
is
said
to
be
the
Root
of
all
Evill
,
as
1
Tim.
6.
10.
And
than
which
nothing
can
be
said
more
severely
against
any
Sin
,
the
Apostle
adviseth
concerning
Covetousnesse
,
Ephes.
5.
3.
Let
it
not
be
once
named
amongst
you
,
as
becometh
Saints
.
For
what
,
indeed
,
can
worse
become
Saints
,
whose
conversation
is
in
Heaven
,
than
to
fall
flat
upon
the
earth
,
and
like
Moles
,
to
work
in
it
.
And
,
There
is
not
a
more
wicked
thing
than
a
covetous
man
,
saith
Ecclesiasticus
10.
2.
But
comparing
the
Diseases
of
the
Soule
,
with
the
distempers
of
the
Body
,
some
satisfaction
may
be
given
of
such
exaggerating
formes
of
Speech
.
For
as
the
Maladies
of
naturall
Bodies
cannot
so
well
be
estimated
from
their
kindes
,
as
from
the
degree
of
affecting
;
and
the
danger
from
the
part
so
affected
:
so
is
it
with
the
evills
of
the
Soule
.
For
a
Pin
thrust
into
one
part
,
may
be
more
mortall
than
a
Sword
run
through
another
.
And
oft-times
,
the
pain
of
the
Tooth
is
lesse
tolerable
than
the
Gout
in
Feet
or
Joints
:
and
a
lighter
distemper
at
the
Heart
more
dangerous
than
a
Cancer
in
the
outward
parts
.
And
thus
may
Pride
be
the
chief
and
worst
of
sinnes
of
a
spirituall
nature
:
and
Covetousnesse
may
be
the
root
of
all
Evill
tending
to
bodily
and
brutish
pleasure
,
though
it
taketh
the
least
sensible
pleasure
of
any
,
but
only
treasures
up
materialls
for
all
other
Vices
,
and
impells
to
monstrous
desires
and
actions
.
For
gaping
,
and
hungry
as
the
unsatiable
Grave
,
and
dilating
its
stomach
as
Hell
;
it
fetches
from
thence
allso
hellish
appetites
,
contriveth
plotts
to
catch
its
unjust
prey
,
or
most
unjustly
hoardeth
up
and
detaineth
what
perhaps
not
unjustly
was
acquired
.
Or
if
at
any
time
it
letteth
goe
abroad
part
of
its
Magazine
;
it
is
,
as
Garrisons
send
out
Parties
,
to
bring
in
more
spoil
,
by
pilling
and
robbing
the
Country
,
that
is
,
by
Usurie
and
extortion
,
or
Money
lent
most
disadvantageously
to
the
borrower
.
3.
Certain
old
Stories
doe
commonly
passe
of
some
Caves
,
Hills
or
holes
of
the
Earth
,
wherein
are
great
Treasures
of
Gold
and
Silver
,
and
precious
Stones
;
but
so
,
that
they
are
kept
by
Dragons
,
or
evill
Spirits
from
being
carried
out
,
and
become
usefull
to
men
.
Very
true
is
this
of
Wealth
in
the
possession
of
Covetous
Persons
.
There
it
is
to
be
found
;
but
thence
it
may
not
be
taken
,
by
any
meanes
:
For
't
is
kept
by
Evill
Spirits
so
close
,
that
the
pretended
owner
himselfe
scarce
durst
touch
it
.
For
,
as
Solomon
saith
,
What
good
is
there
to
the
owner
of
them
,
saving
the
beholding
of
them
with
the
eyes
?
Ecclesiast.
5.
v.
11.
And
yet
this
is
not
all
:
but
ver.
13.
There
is
a
sore
evill
which
I
have
seen
under
the
Sun
,
Riches
kept
for
the
owners
thereof
to
their
hurt
:
A
double
damage
generally
happening
to
the
Amassers
of
Wealth
:
One
to
the
wicked
treasurer
of
it
;
while
the
more
he
hath
,
the
more
he
wants
;
and
the
more
he
possesseth
,
the
lesse
he
enjoyeth
.
And
therefore
very
aptly
in
our
English
Tongue
,
we
call
a
Covetous
Person
,
a
Miserable
Person
,
as
most
unhappie
of
all
men
.
And
it
proveth
a
sore
evill
to
him
for
whome
it
is
so
gathered
:
the
Posterity
of
the
Covetous
Person
scattering
with
like
,
though
contrary
pleasure
,
as
the
Father
gathered
:
and
by
prodigious
Prodigality
hasting
to
the
Grave
,
and
so
to
Hell
for
spending
,
as
his
Predecessour
,
for
sparing
.
And
the
Evill
Spirit
that
stopt
the
course
of
due
spending
,
now
,
on
a
suddain
drawes
up
the
Sluce
,
and
drowns
the
Country
with
Vice
and
Vanity
managed
for
a
short
season
by
Money
.
But
to
begin
the
torment
of
the
Covetous
in
this
life
,
he
is
told
by
trueth
it selfe
,
Prov.
28.
8.
He
that
by
Vsury
and
unjust
gain
encreaseth
his
substance
,
he
shall
gather
for
him
that
will
pitty
the
poor
:
a
thing
which
he
dreadeth
most
of
all
,
who
so
hoardeth
.
4.
But
another
Reason
may
be
given
why
St.
Paul
calleth
Covetousnesse
the
root
of
all
Evill
,
taking
here
Evill
,
for
Punishment
,
and
future
Torments
.
For
I
am
of
opinion
,
that
Covetousnesse
sends
more
grist
to
the
Devills
Mill
;
and
finds
more
Fewell
for
to
maintain
Hell-fire
than
any
other
Sin
,
infidelity
perhaps
excepted
.
For
very
many
great
Sinners
,
in
the
dayes
of
their
youth
and
Vanity
,
drawing
towards
the
end
of
their
lives
,
have
seriously
and
savingly
repented
;
changed
their
mindes
and
manners
,
finding
thereupon
the
effect
of
Gods
bountifull
Promises
,
and
Goodnesse
.
But
Covetousnesse
,
like
an
inveterate
Cancer
in
the
Flesh
,
the
older
it
is
,
the
more
it
proceeds
,
and
consumes
the
Bodie
and
Soule
.
Seldome
doe
men
repent
of
their
parsimonie
and
basenesse
in
their
youth
,
but
often
of
their
profusenesse
and
licentiousnesse
.
And
not
so
seldome
as
it
were
to
be
wished
,
so
rashly
retreat
from
their
former
Errours
,
that
they
run
into
the
contrary
Vice
of
Covetousnesse
,
from
which
very
few
returne
.
But
the
old
Sinner
thinks
he
makes
God
some
recompence
for
his
former
Vices
;
and
doubts
not
but
he
repents
notably
,
if
he
declaims
against
young
mens
,
and
his
own
expences
in
foolish
Fashions
,
in
riotous
Companie
,
in
costly
Dames
of
the
worst
rank
;
and
such
like
miscarriages
of
youth
,
and
sees
not
that
another
Sin
is
to
be
repented
of
,
and
his
base
sparing
shall
but
adde
to
his
punishment
for
base
spending
.
Here
comes
in
a
Mock-gravity
,
Sobrietie
,
Temperance
,
Continence
,
zeal
against
all
sins
but
that
he
is
lately
wedded
to
,
and
embraces
as
fondly
as
any
he
did
formerly
:
to
the
apparent
hazard
of
his
Soule
,
mistaking
change
of
sins
,
for
Repentance
and
Reformation
of
Life
.
Whereas
the
Rule
and
Power
of
true
Repentance
for
our
former
sins
,
is
,
to
act
contrarie
unto
them
;
and
in
this
case
especially
,
when
we
have
in
youth
ill
squander'd
the
temporarie
goods
,
God
hath
lent
to
us
for
a
season
,
not
to
be
tenacious
of
them
,
in
age
,
but
to
employ
them
as
freely
in
the
service
of
God
,
and
promoting
Pietie
exiled
by
costly
Lusts
.
And
not
be
like
that
unjust
old
Usurer
and
Oppressour
,
of
whome
Henry
of
Huntington
speakes
,
who
being
exhorted
,
towards
his
Death
,
to
give
Almes
plentifully
,
towards
the
expiation
of
his
wicked
Covetousnesse
,
refused
,
saying
:
No
,
I
will
leave
my
Son
all
I
have
got
;
and
let
him
,
if
he
pleases
,
give
Almes
out
of
it
,
for
the
good
of
my
Soule
.
5.
It
is
therefore
the
advice
of
our
Lord
and
Master
Christ
,
Luke
12.
ver.
15.
Take
heed
,
and
beware
(
as
if
one
word
sufficed
not
to
obviate
such
a
pestilent
Disease
)
of
Covetousnesse
.
For
a
mans
life
consisteth
not
in
the
abundance
of
the
things
which
he
possesseth
.
Take
we
heed
of
it
,
for
the
intrinsick
evill
in
it selfe
;
and
beware
of
it
,
for
the
viperous
brood
of
sins
which
it
bringeth
forth
and
nourisheth
:
some
of
which
may
be
these
:
Obduration
of
heart
against
God
and
Man
:
being
unsensible
of
the
Dutie
of
Worship
,
Thankfullnesse
,
and
fruitfullnesse
in
all
good
works
,
the
end
of
his
bountie
to
man
in
that
kinde
.
And
a
hard
heart
,
and
barren
womb
towards
the
necessities
of
his
Brother
craving
some
little
of
his
abundance
.
Yea
,
cruell
is
the
covetous
to
his
own
flesh
,
denying
what
may
be
convenient
for
the
same
:
and
no
better
to
his
minde
,
tormenting
it
with
restlesse
and
endlesse
cares
,
to
adde
to
the
unprofitable
heap
,
and
bring
about
that
designe
which
never
comes
to
passe
:
For
he
tells
others
first
,
he
desires
but
an
honest
livelihood
,
but
having
attained
to
that
;
he
proceeds
and
tells
us
,
He
would
willingly
leave
a
competent
subsistence
to
his
Wife
and
Children
:
and
having
gained
that
Point
allso
,
then
he
is
no
lesse
sollicitous
about
that
competencie
,
never
knowing
when
he
hath
it
,
though
he
hath
it
:
but
would
make
his
Posterities
rich
too
,
and
Gentlemen
,
and
Esquires
and
Knights
,
and
Nobles
,
if
it
were
possible
,
and
what
not
?
Then
should
he
sleep
sweetly
in
his
Grave
:
and
for
his
Soule
,
it
is
the
least
part
of
his
sollicitude
.
But
if
doing
no
good
,
or
doing
no
evill
but
to
himselfe
,
were
the
evill
in
which
the
Covetous
man
was
only
guilty
,
it
were
a
laudable
sin
(
if
any
may
be
said
so
to
be
)
in
comparison
of
the
wicked
Pranks
it
plaies
upon
other
.
What
Choler
and
wrath
rages
not
at
a
triviall
losse
,
which
a
liberall
Soule
would
not
be
moved
at
,
or
stirred
?
Break
but
an
earthen
Vessell
of
two
pence
,
you
allmost
break
his
heart
;
and
if
he
breakes
your
Head
,
it
is
lesse
than
can
be
expected
from
him
.
Violences
,
Frauds
,
Cheatings
,
treacheries
to
God
,
and
his
Country
,
for
lucre
:
Perverting
Justice
by
Bribery
:
subverting
the
Faith
,
and
confounding
Religion
by
Simonie
,
and
Sacriledge
;
which
he
laughs
out
of
countenance
,
when
he
cannot
stand
the
tryall
of
such
iniquitie
:
or
boldly
asking
,
What
is
Sacriledge
?
What
is
Simonie
?
baffles
all
received
Knowledge
and
perswasion
thereof
,
by
his
acute
and
singular
Scepticism
,
trampling
on
Reason
and
Justice
,
and
Religion
all
at
once
.
Adde
hereunto
Lying
,
Perjuries
,
Stealings
,
Rapines
,
and
a
benefit
raised
to
himselfe
by
depopulations
of
Parishes
,
reducing
the
well-inhabited
Place
to
one
or
two
great
Farmes
;
taking
up
a
strange
Paradox
for
his
Defence
,
that
there
are
,
notwithstanding
,
never
the
fewer
People
,
because
Nature
will
work
in
an
unknown
Manner
,
and
Land
.
How
manifestly
hath
experience
taught
us
what
the
Prophet
Habakkuk
denounceth
against
such
Engrossers
,
Chap.
2.
9.
Woe
to
him
that
coveteth
an
evill
covetousnesse
to
himselfe
,
that
he
may
set
his
nest
on
high
,
&c.
For
in
trueth
,
I
have
by
me
,
many
Instances
of
curses
upon
Persons
and
Families
,
who
by
such
ill
wayes
of
advancing
themselves
,
have
,
in
a
short
time
,
been
utterly
ruin'd
:
But
I
will
not
trouble
this
Discourse
with
them
.
So
as
that
is
happened
to
them
,
which
the
Psalmist
hath
,
Psalm
75.
5.
according
to
the
auncienter
Translation
:
The
proud
are
robbed
,
they
have
slept
their
sleep
:
and
all
the
men
whose
hands
are
mighty
,
have
found
nothing
.
Great
matters
they
grasped
at
in
their
projectings
;
but
in
the
conclusion
,
they
were
forced
to
let
goe
what
before
they
held
;
and
nothing
remained
.
But
above
all
this
,
men
should
seriously
consider
,
there
is
more
guilt
in
this
sin
,
than
is
obvious
to
every
eye
,
especially
having
in
it
the
Pearl
of
Covetousnesse
;
and
that
is
no
lesse
,
if
St.
Paul
may
be
believed
,
than
Idolatrie
.
Coloss.
3.
5.
Mammon
being
erected
in
the
heart
,
the
Temple
of
God
;
and
preferred
before
God
,
and
all
that
are
called
Gods
:
which
is
the
Character
of
Antichrist
.
6.
And
the
consideration
of
these
Evills
may
more
than
sufficiently
disswade
the
pursuit
of
these
earthly
Riches
,
which
make
us
poor
towards
God
:
But
does
not
Christ
the
Oracle
of
God
tell
us
,
as
we
have
it
,
Acts
20.
It
is
better
to
give
than
to
receive
?
And
the
reason
hereof
is
not
obscure
:
because
it
maketh
us
like
unto
God
,
who
giveth
unto
all
men
liberally
;
yea
,
Psal.
145.
Openeth
his
hand
,
and
filleth
all
things
living
with
plenteousnesse
.
And
believe
we
Solomon
the
wisest
of
Men
,
rather
than
relye
on
our
own
witts
naturall
:
he
telleth
us
,
that
,
The
Liberall
soule
shall
be
made
fat
.
Not
unlike
to
those
Breasts
which
abound
by
being
drawn
:
but
are
dried
up
and
emptie
,
by
denying
what
they
have
to
afford
to
others
,
by
Gods
and
Natures
appointment
.
7.
And
there
is
but
one
or
two
main
Objections
which
the
Covetous
is
wont
to
alledge
for
his
tenaciousnesse
,
and
against
Bountie
and
Charitie
,
especially
towards
Publick
Good.
Charitie
of
that
nature
is
much
perverted
and
abused
to
evill
ends
:
Which
if
the
trueth
were
plainly
known
,
is
not
the
reall
reason
of
such
Persons
illiberality
;
but
the
love
of
Money
.
But
be
it
so
:
Charitable
deeds
are
perverted
to
ill
uses
;
such
benefactions
made
with
pious
intentions
,
shall
never
be
wrested
by
any
abuses
,
out
of
the
hands
of
the
giver
,
but
his
reward
shall
be
with
the
Lord
,
and
that
an
hundred
fold
.
Besides
,
to
whome
can
the
subtillest
Worldling
give
or
leave
his
Estate
so
securely
as
it
shall
not
,
or
may
not
be
abused
?
He
himselfe
abused
it
and
himselfe
many
times
,
in
getting
it
,
and
keeping
it
,
which
,
as
dung
,
ought
to
be
spread
abroad
to
make
the
Soil
fruitfull
.
And
doth
not
Riches
left
to
the
dear
Heirs
of
our
Bodies
suffer
,
and
doe
more
mischief
to
them
than
Good
?
Doe
they
not
abuse
them
in
rioting
,
Luxurie
,
and
Whoredome
,
and
Drunkennesse
?
Who
would
have
thought
that
the
Covetous
Person
should
be
a
man
of
so
much
mercie
as
to
bring
the
abuse
and
mischief
of
Wealth
home
to
his
own
Familie
,
rather
than
the
Church
,
or
State
should
be
the
worse
for
his
freenesse
?
But
so
experience
often
teaches
us
,
to
fall
out
.
Whereas
by
sparing
somewhat
out
of
that
we
enjoy
,
to
Gods
Service
,
the
remainder
is
sanctified
,
and
by
Gods
blessing
,
becomes
more
durable
.
Therefore
,
O
Man
of
God
flee
these
things
,
saith
Saint
Paul
of
Covetousnesse
.
And
let
the
judgement
of
him
who
was
made
Wisdome
and
Sanctification
to
us
be
preferred
before
the
short
reasonings
of
a
worldly
wise
head
,
Luke
12.
15.
Take
heed
,
and
beware
of
Covetousnesse
:
for
a
mans
life
consisteth
not
in
the
abundance
of
the
things
which
he
possesseth
:
nor
indeed
the
life
of
his
Familie
,
or
Posteritie
:
but
Gods
Blessing
.
SECT.
XV.
Of
the
Sin
of
Luxurie
,
or
Vncleannesse
.
1.
BUT
flee
not
only
Covetousnesse
that
civill
Sin
,
but
flee
youthfull
Lusts
allso
,
that
open
,
daring
,
and
dangerous
Sin
to
Body
and
Soule
.
For
as
Covetousnesse
reigneth
in
the
aged
;
and
flourishes
most
when
all
things
most
decay
;
So
Luxurie
rages
in
Youth
most
of
all
.
Luxurie
is
sometimes
taken
for
generall
indulgence
to
carnall
Senses
,
and
the
pleasures
proceeding
from
them
:
from
whence
that
speciall
Vice
must
needs
become
Rampant
,
which
wars
against
both
Puritie
of
Minde
and
Chastitie
of
Body
:
and
may
be
said
to
be
an
inordinate
lusting
of
the
Flesh
tending
to
prohibited
pollution
.
When
the
vain
minde
of
man
following
the
errour
of
Rehoboam
,
consulting
with
the
more
youthfull
and
precipitant
faculties
and
inclinations
of
a
man
,
we
turne
a
deaff
ear
to
the
sober
and
grave
Dictates
of
Reason
and
Religion
interdicting
our
course
;
letting
all
loose
,
and
giving
the
reins
out
of
our
hands
,
permitting
our selves
to
be
hurried
down-hill
with
an
easie
,
and
suddain
Passion
,
we
know
not
,
we
care
not
,
we
consider
not
,
whither
:
till
like
the
blinde
Souldiers
of
Benhadad
King
of
Syria
,
our
eyes
being
at
length
opened
,
we
finde
our selves
captivated
in
the
Citie
of
our
Deadly
Enemie
,
the
Devill
seducing
us
away
.
2.
And
if
this
Vice
were
peculiar
to
vain
Worldlings
,
it
were
lesse
to
be
feared
by
sober
Persons
:
but
we
read
of
the
complaints
of
such
as
have
sequester'd
themselves
from
the
world
,
that
have
enclosed
themselves
in
bare
walls
,
and
rude
Cells
,
as
well
as
of
them
whose
Tables
are
furnished
with
all
manner
of
Dainties
,
and
their
Parlours
wainscoated
with
Cedar
:
who
are
clothed
ruggedly
,
and
fare
hardly
,
and
live
abstemiously
;
yea
Repentance
it selfe
for
such
fowl
miscarriages
,
while
the
minde
dwells
too
long
upon
the
subject
,
renewing
the
subtile
and
sinfull
Delectations
:
Nay
,
which
is
most
wonderfull
,
Fastings
prescribed
against
the
Lusts
of
the
flesh
,
shall
end
contrary
to
it
.
The
Spirit
of
Luxurie
,
saith
Saint
Hierom
,
boils
by
Night
,
breathes
forth
by
Day
,
infests
in
Sleep
,
molests
in
businesse
,
stupifies
Reason
,
destroyes
Advice
,
disquiets
the
Minde
,
urges
to
fall
,
insnares
the
Chast
,
burnes
more
by
Use
:
Pollutes
the
Temple
of
God
,
wasteth
the
substance
deliver'd
to
us
by
our
heavenly
Father
,
turnes
Man
into
a
Beast
,
and
enslaves
him
with
the
worst
of
Servitudes
to
his
Animall
Part.
3.
And
if
we
consult
auncient
Histories
,
we
shall
finde
,
that
the
greatest
and
most
lamentable
subversions
of
Nations
,
have
been
occasioned
by
immoderate
and
unjust
lustings
.
As
for
instance
;
the
Gauls
invaded
Italie
,
took
,
and
sackt
Rome
it selfe
,
being
invited
thither
first
by
Aruns
Clusimus
in
revenge
against
Leucemon
,
offering
such
violence
to
his
Wife
.
And
the
exorbitant
lusts
of
Vortiger
the
British
King
,
upon
the
body
of
Rowenna
Daughter
to
Hengist
the
Saxon
,
brought
all
the
Brittains
into
perpetuall
Servitude
.
And
the
ravishing
of
the
Wife
of
Beorn
Bokard
a
Noble
Person
,
by
Osbert
King
of
the
Northumbrians
,
brought
in
the
Danes
into
this
Country
;
who
slew
the
King
in
a
Battel
.
And
from
the
same
occasion
,
the
Moors
invaded
Spain
,
as
might
be
shewed
at
large
out
of
the
Historie
of
that
Countrie
.
When
King
Roderick
ravishing
the
Daughter
of
Count
Julian
,
he
conspired
against
his
King
and
Countrie
,
in
reverence
of
that
injurie
;
and
brought
in
those
barbarous
Infidells
,
to
the
enslaving
and
ruining
that
Country
for
many
yeers
.
And
why
should
I
tell
you
of
the
Plague
brought
upon
the
Israelites
?
Or
of
Sampson
and
Solomon
upon
themselves
by
the
same
Vice
;
and
David
too
.
Or
why
should
I
speak
of
the
mischiefs
done
to
the
very
bodies
of
such
Voluptuaries
?
What
infatuations
of
the
minde
?
What
fears
and
agonies
seize
the
Adulterer
,
in
the
height
of
unlawfull
pleasure
,
least
he
should
be
discovered
?
What
distempers
and
Diseases
of
the
Bodie
arrest
the
Carrier
of
lusts
?
Pains
in
the
Head
,
Gouts
in
the
Limbs
,
Dropsies
in
the
whole
Bodie
,
Feavers
in
the
Blood
,
and
rottennesse
in
the
Bones
and
very
Marrow
;
so
turning
the
Comedie
of
such
love
into
Tragicall
Notes
,
and
Lamentations
,
running
on
this
strain
principally
:
So
foolish
was
I
and
ignorant
,
I
was
as
a
Beast
before
thee
,
Psal.
73.
22.
And
,
How
have
I
hated
instruction
?
4.
But
lest
we
flatter
our selves
with
an
opinion
of
Innocencie
,
when
this
Sin
becomes
not
openly
scandalous
;
we
must
know
what
Solomon
saith
,
Prov.
24.
9.
The
thoughts
of
foolishnesse
is
sin
.
And
as
Christ
teacheth
;
He
that
lusteth
with
his
Eye
and
Heart
after
a
Woman
,
committeth
Adultery
with
her
in
his
Heart
.
And
wanton
Talk
,
especially
lascivious
Songs
and
Dalliances
;
and
uncivill
,
though
too
common
nakednesses
in
Women
:
and
severall
other
occasions
of
temptations
are
hereby
blameable
,
and
are
,
as
Nits
to
Vermine
bred
out
of
them
.
5.
But
if
this
filthy
Sin
,
(
which
fouls
the
Mouth
that
names
it
)
in
its
ordinarie
course
be
so
odious
,
much
more
the
transcendent
crimes
of
Sodomie
,
Bestiality
,
Effeminatenesse
,
in
the
sense
the
Apostle
is
generally
understood
,
1
Cor.
6.
9.
saying
,
Be
not
deceived
,
neither
Fornicatours
,
nor
Idolaters
,
nor
Adulterers
,
nor
Effeminate
,
(
that
is
,
abusers
of
their
own
bodies
alone
that
way
)
nor
abusers
of
themselves
with
mankinde
—
shall
inherit
the
Kingdome
of
God
,
or
of
Christ
.
And
this
being
said
,
the
sum
of
all
is
said
.
6.
But
it
being
said
above
,
that
divers
Men
eminent
for
holinesse
and
austerities
,
have
not
been
free
from
this
mortall
evill
,
but
groaned
under
it
;
no
wonder
we
,
who
professe
not
so
great
Mortification
and
Selfe-deniall
,
should
be
subject
to
such
infirmities
:
so
that
it
appears
more
veniall
than
mortall
.
To
which
my
answer
is
:
That
though
this
Sin
may
have
provoked
the
Holiest
to
complain
of
it
,
yet
never
found
it
such
favour
with
them
as
to
be
approved
,
or
patiently
tolerated
.
For
naturall
Principles
in
the
Righteous
are
not
extinguisht
,
and
the
Law
of
the
Flesh
doth
war
strongly
against
the
Law
of
the
minde
:
but
still
the
godly
and
spirituall
Man
maintains
the
enmitie
,
and
keeps
the
Field
,
as
it
were
,
against
the
Armes
of
the
Mighty
:
and
though
many
wounds
may
be
received
,
yet
is
he
not
overcome
,
And
if
at
any
time
unhappily
overcone
,
renews
the
Conflict
,
and
recovers
his
former
station
with
advantage
,
by
double
guards
set
about
his
Soule
;
and
diligence
,
which
re-ingratiates
him
into
the
favour
of
Allmighty
God
our
heavenly
Father
;
who
remembreth
that
we
are
but
flesh
,
while
we
contend
to
be
spirituall
.
But
it
is
chiefly
the
captivating
the
will
by
such
tryalls
of
our
strength
and
constancie
,
which
God
dislikes
;
and
a
consent
habituall
,
and
unrelenting
,
and
unrepenting
yieldings
,
which
put
us
out
of
Gods
favour
,
and
distinguishes
from
the
Saints
,
who
perhaps
have
never
been
free
from
temptation
,
nor
rested
satisfied
in
the
servilitie
of
the
Sin.
But
for
any
man
to
connive
at
lesser
failings
in
him
in
this
kinde
,
as
but
wandring
thoughts
,
affected
admiration
of
Beauties
,
evill
intentions
,
and
inward
concupiscences
without
execution
,
and
much
more
,
actions
impure
,
is
to
be
overcome
and
loose
all
,
unlesse
renewed
by
Repentance
again
.
7.
Neither
ought
a
man
to
intermitt
acts
of
austerities
,
as
Cold
,
Hunger
,
and
severe
treatments
outward
of
the
flesh
,
because
sometimes
evill
events
,
quite
contrarie
to
his
expectation
,
have
happened
to
him
,
(
the
reason
whereof
may
be
better
omitted
than
enquired
into
)
yet
most
certain
it
is
,
that
constant
subjugation
,
(
as
St.
Paul
speakes
,
1
Corinth
.
9.
27.
)
or
,
bringing
the
bodie
into
subjection
,
is
usefull
to
that
end
,
by
the
judgement
and
experience
of
the
most
famous
Saints
in
the
Church
;
contrary
to
the
vain
and
absurd
Doctrines
of
modern
Directers
:
who
doe
exhort
to
the
principall
work
without
the
proper
meanes
:
and
so
magnifie
the
Grace
of
God
as
necessarie
,
and
sufficient
alone
to
effect
this
,
as
if
it
could
not
consist
with
it
,
or
might
not
better
be
hoped
for
by
such
diligence
and
circumspection
used
:
And
when
they
can
no
longer
deny
this
,
fall
to
reviling
them
,
as
if
they
were
inseparable
from
Superstition
,
and
opinion
of
Meriting
;
with
the
like
folly
.
For
what
a
miserable
shuffling
and
evasion
is
that
,
and
plain
injustice
,
to
lay
the
blame
and
defects
of
Persons
,
upon
the
dutie
performed
by
them
.
No
doubt
therefore
,
the
universall
Churches
judgement
and
practice
is
much
to
be
preferred
before
the
opinion
of
moderne
and
private
Apologists
for
illimited
use
of
sensuall
gratifications
,
and
opposers
of
Bodily
exercises
and
disciplining
of
the
Appetites
,
even
to
the
denying
of
things
not
in
themselves
unlawfull
,
as
conducing
to
Chastitie
.
Though
the
subjecting
of
the
inward
affections
and
lusts
is
more
noble
,
more
necessarie
,
more
desireable
,
as
that
to
which
the
other
should
tend
,
and
in
which
,
end
.
It
was
the
course
Saint
Hierom
writeth
he
took
with
himselfe
when
he
found
his
flesh
to
rebell
against
his
spirit
in
the
desert
of
Bethleem
,
upon
an
apprehension
of
a
beautifull
Ladie
he
had
seen
at
Rome
,
and
began
to
desire
.
He
cast
himselfe
into
the
Briars
(
as
Gideon
used
the
men
of
Penuel
and
Succoth
,
Judges
8.
7.
16.
who
withstood
him
)
and
taught
his
flesh
better
obedience
.
The
like
to
which
writeth
Gregory
of
Saint
Benedict
,
Dialog.
Lib.
2.
that
he
threw
himselfe
amongst
Thornes
to
turne
his
light
cogitations
another
way
.
8.
And
agreeable
to
this
is
that
universall
Instrument
of
all
Gifts
and
Graces
descending
to
us
from
above
,
Prayer
:
and
the
firme
perswasion
that
from
thence
,
and
by
that
(
not
neglecting
other
meanes
)
Chastitie
may
be
obtained
,
according
to
the
Rule
and
experience
of
the
wise
Man
,
Ecclesiasticus
8.
21.
thus
writing
;
Neverthelesse
,
when
I
perceived
I
could
not
otherwise
obtain
her
[
Wisdome
,
or
as
some
render
it
,
Undefilednesse
,
mentioned
before
]
except
God
gave
her
me
(
and
that
was
a
point
of
Wisdome
allso
,
to
know
whose
gift
she
was
)
I
pray'd
unto
the
Lord
and
besought
him
with
my
whole
heart
.
9.
Thirdly
,
It
is
very
requisite
to
avoid
vain
and
vile
communication
;
which
Saint
Paul
,
(
ratifying
the
opinion
of
the
Gentile
Poet
)
assures
us
begets
evill
manners
.
And
therefore
advises
farther
,
Ephes.
4.
29.
Let
no
corrupt
communication
proceed
out
of
your
mouth
:
And
by
the
same
Rule
,
should
a
man
let
no
corrupt
communication
enter
into
his
eares
;
and
suffer
no
light
obscene
Books
,
or
Sonnets
,
or
objects
of
any
Creatures
tending
that
way
,
to
draw
his
eye
to
them
.
For
all
these
,
like
the
Estriches
Egges
covered
,
perhaps
for
a
time
,
in
the
Sand
,
untill
the
warm
Sun
shall
ripen
and
enliven
them
,
will
quicken
in
the
minde
of
man
in
the
heat
of
temptation
,
or
perhaps
will
of
themselves
,
break
forth
into
a
temptation
,
and
receive
consummation
,
according
to
the
Doctrine
of
Saint
James
,
Chap.
1.
A
man
is
drawn
away
thus
and
enticed
.
Then
when
lust
hath
conceived
it
bringeth
forth
sin
:
and
sin
when
it
is
finished
,
bringeth
forth
death
.
And
in
avoiding
evill
Books
and
directly
obscene
,
let
more
especiall
care
be
had
of
such
Good
Books
of
Moderne
Casuists
:
who
,
under
pretence
of
perfecter
information
of
Confessour
and
Penitent
,
abound
with
curious
enquiries
into
all
the
secrets
of
Nature
,
and
sinfull
concupiscences
,
exposing
them
to
the
view
and
imaginations
of
the
Reader
,
and
exciting
of
unclean
Passions
.
For
all
these
sensible
insinuations
of
unlawfull
Lusts
,
yea
acts
Lawfull
to
them
that
use
them
in
a
regular
way
,
become
Images
in
the
minde
,
which
the
natural
man
turnes
to
,
upon
occasion
,
and
falls
down
before
,
worshipping
them
,
and
idolizing
them
to
his
shame
and
fall
.
10.
Fourthly
,
Let
it
be
consider'd
,
what
honour
God
doth
to
the
chast
Soule
,
and
Body
,
in
that
he
esteems
them
as
his
own
Temple
:
Christ
and
looks
upon
them
as
his
own
Members
in
especiall
manner
.
And
,
on
the
contrary
,
how
ill
he
taketh
transgressings
,
in
this
kinde
.
Know
ye
not
that
ye
are
the
Temple
of
the
Holy
Ghost
,
and
that
the
Spirit
of
God
dwelleth
in
you
?
If
any
man
defiles
the
Temple
of
God
,
him
shall
God
destroy
:
for
the
Temple
of
God
is
holy
,
which
Temple
ye
are
,
1
Corinth.
3.
16
,
17.
And
in
another
place
,
with
what
indignation
doth
the
same
Saint
Paul
(
1
Cor.
6.
15.
)
argue
against
such
affronts
offered
to
Christ
himselfe
,
by
such
practices
as
these
?
Know
ye
not
that
your
bodies
are
the
members
of
Christ
?
Shall
I
then
take
the
members
of
Christ
,
and
make
them
the
members
of
an
harlot
?
What
Monster
of
confounded
Kinds
did
ever
match
this
Prodigious
mixture
,
whereby
Christ
and
an
Harlot
;
Christ
and
a
Fornicatour
are
made
one
?
No
wonder
then
,
that
the
Scripture
assures
us
,
Ephes.
5.
5.
that
No
Whoremonger
,
or
unclean
person
—
hath
any
inheritance
in
the
Kingdome
of
God
,
and
of
Christ
.
And
sufficeth
not
this
to
quench
the
flames
of
lust
in
us
,
and
to
repent
throughly
for
it
?
11.
Last
of
all
,
Consider
we
,
what
a
concatenation
of
other
Vices
is
found
too
often
in
this
one
,
and
the
reason
will
be
apparent
,
why
it
is
accounted
a
Mother-sin
.
For
though
Harlots
are
seldome
fruitfull
,
the
sin
of
Whoredome
is
.
We
hear
much
spoken
of
simple
Fornication
,
as
minutely
peccant
,
in
the
opinion
of
divers
:
But
doth
not
that
beget
basenesse
of
Spirit
,
and
,
as
Saint
Austin
saith
,
lownesse
of
understanding
,
nothing
casting
down
the
wit
of
man
more
from
its
top
and
Tower
,
than
such
inordinate
love
of
Women
?
Nothing
makeing
a
man
more
contemptible
and
ridiculous
than
that
known
Vice.
But
that
is
not
all
.
For
from
hence
comes
wasting
of
Estates
,
as
the
History
of
the
Prodigall
cleerly
proveth
.
Hence
allso
proceeds
Quarrelling
,
and
Duelling
;
as
it
is
amongst
Dogs
when
they
follow
a
Bitch
that
runs
proud
:
And
Murders
follow
them
;
and
too
often
,
to
avoid
the
shame
of
the
world
,
is
destroyed
with
murdering
Potions
,
or
Pills
,
the
fruit
of
the
wombe
,
before
it
ripens
;
and
which
is
worse
,
are
not
sensible
of
that
more
heinous
sin
in
covering
sin
,
than
of
uncleannesse
contracted
;
which
they
ought
to
be
;
and
therefore
seldome
repent
of
it
as
they
ought
to
doe
.
But
when
Nature
shall
have
weather'd
that
Rock
,
yet
open
violence
is
too
often
offer'd
to
the
tender
Innocent
,
in
barbarous
manner
.
And
when
it
comes
not
to
this
,
yet
how
doe
noble
and
great
Persons
,
many
times
offending
in
this
manner
,
become
so
vile
as
to
stand
in
awe
of
their
Foot-boyes
,
and
Chamber-maids
,
privie
to
their
wickednesse
,
that
they
may
keep
their
counsell
.
So
that
the
fact
is
dishonest
and
dishonourable
,
the
pleasure
momentarie
and
fugitive
,
the
punishment
instant
and
durable
,
even
in
this
life
;
and
in
the
world
to
come
unquenchable
,
by
any
thing
,
but
timely
and
plentifull
teares
,
here
poured
out
to
prevent
the
same
.
SECT.
XVI
.
Of
Gluttonie
,
its
sinfullnesse
and
Cure.
1.
IT
is
observed
by
Saint
Hierome
,
that
the
Seats
of
Incontinence
and
Intemperance
are
by
nature
placed
nere
together
;
intimating
the
nere
relation
they
bear
one
to
another
,
and
the
mutuall
aid
they
give
to
advance
one
another
.
For
extravagant
Lust
must
have
excessive
Diet
to
maintain
it
;
and
excessive
pampering
of
the
Bellie
,
by
Drinks
and
Meats
,
doe
naturally
tend
to
concupiscence
.
It
is
the
opinion
of
the
Greek
Church
,
(
as
we
read
in
the
Councill
of
Florence
)
that
the
Evill
and
Apostate
Spirits
cast
down
from
their
Dignity
,
missed
but
a
little
to
assume
Bodies
;
so
did
they
degenerate
upon
it
:
and
therefore
still
covet
to
possesse
Bodies
,
to
this
day
,
and
to
enter
into
Swine
rather
than
to
want
materiall
Habitations
.
Yet
we
never
read
that
they
delight
in
the
bodily
pleasures
that
men
doe
offend
in
.
No
not
when
the
Devill
tempted
Adam
and
Eve
to
eat
the
forbidden
fruit
,
doe
we
read
that
he
so
much
as
tasted
of
it
himselfe
,
though
it
might
have
been
a
notable
allurement
to
Man
so
to
doe
allso
?
This
Sin
of
Gluttonie
therefore
is
that
which
soils
the
Soule
of
Man
rather
than
the
Devill
.
And
though
we
call
this
a
beastly
sin
,
yet
Beasts
exceed
not
so
much
therein
as
doth
Man
.
But
it
is
an
unruly
,
and
unreasonable
appetite
in
man
,
of
eating
and
drinking
:
little
considering
the
true
use
and
ends
of
such
necessarie
acts
ordained
by
God
and
Nature
,
which
are
the
maintenance
of
Being
,
and
daylie
repairing
or
recruiting
the
losses
,
the
frail
and
mouldering
body
suffereth
.
But
first
,
Men
being
prompted
by
Nature
,
to
eat
and
drink
,
and
a
pleasure
being
conjoyned
with
them
,
least
men
should
omitt
what
is
so
necessarie
,
blinde
and
servile
Man
devotes
himselfe
too
often
to
that
,
which
was
appointed
to
serve
his
turne
.
But
he
that
made
Fountains
and
Rivers
of
waters
for
the
relief
of
our
thirst
,
never
intended
we
should
throw
our selves
into
them
and
be
drown'd
:
And
he
who
gave
man
the
understanding
to
invent
Wines
,
never
intended
he
should
drown
himselfe
in
a
Butt
:
And
he
allso
that
indulged
to
man
about
the
same
time
,
the
use
of
Flesh
,
as
of
the
hearb
of
the
Fields
and
roots
of
the
Earth
,
and
fruits
of
Trees
,
never
meant
we
should
never
give
over
inventing
new
Dishes
and
Dainties
;
or
be
too
ravenous
of
simpler
Diet
:
but
that
we
should
measure
both
quantitie
and
quality
of
what
we
eat
and
drink
,
by
the
rules
of
Nature
,
his
holy
Word
,
and
certain
other
circumstances
prudent
Persons
cannot
be
ignorant
of
,
unlesse
they
choose
so
to
be
3.
For
notwithstanding
it
cannot
be
precisely
determined
,
what
is
the
proper
proportion
of
every
mans
Bodie
,
no
more
than
what
proportion
belongs
to
every
mans
Family
,
which
are
greater
or
lesser
;
nor
how
many
,
or
what
manner
of
Dishes
are
fit
for
all
mens
Tables
,
yet
must
Judgment
and
Reason
direct
in
this
case
.
The
common
saying
is
,
That
Nature
is
content
with
a
little
,
and
Religion
with
lesse
:
yet
may
that
Rule
be
questioned
,
if
taken
so
loosely
as
generally
.
For
when
it
is
said
,
Nature
is
content
with
a
little
,
we
understand
thereby
,
that
Nature
may
subsist
and
be
preserved
with
a
little
;
but
what
,
and
how
little
that
is
,
Nature
hath
not
taught
us
:
and
I
think
Religion
does
not
require
we
should
too
anxiously
inquire
after
:
much
lesse
doth
it
require
that
we
should
eat
or
drink
lesse
than
Nature
requires
.
For
then
it
should
require
us
to
destroy
Nature
,
and
so
to
murther
our selves
leisurely
and
slily
,
which
is
most
of
all
forbidden
by
Religion
.
4.
But
neither
here
ought
any
man
to
deceive
himselfe
,
so
as
by
inconsiderate
indulging
himselfe
Meats
and
Drinks
in
a
preternaturall
quantity
,
kinde
,
or
quality
,
contract
an
habit
of
so
doing
,
which
to
break
off
,
is
next
to
destroying
of
Nature
:
For
this
acquired
necessity
being
neither
of
Gods
,
or
Natures
contrivance
or
cause
,
is
more
culpable
than
an
accidentall
detriment
arising
to
the
body
by
endeavouring
to
reduce
it
to
its
true
and
pristine
State.
So
that
the
violence
is
not
offer'd
to
it
as
corrupted
or
debauched
,
but
the
violence
was
,
to
corrupt
it
so
,
as
to
bring
it
into
a
necessity
of
persisting
in
excesse
;
by
all
meanes
to
be
redressed
:
former
wrie
steps
,
and
wrenchings
affected
,
and
wilfull
making
the
following
lamenesse
sinfull
,
though
not
wilfull
.
5.
But
if
we
judge
of
Natures
contentednesse
from
the
common
custome
of
eating
and
drinking
to
the
quieting
of
naturall
appetites
;
so
indeed
,
Religion
may
be
said
to
allow
lesse
than
Nature
.
For
as
much
as
it
is
an
act
of
selfe-deniall
,
to
give
over
eating
or
drinking
before
Nature
gives
over
craving
.
So
that
it
is
a
strange
plea
used
by
too
many
softened
natures
:
They
cannot
Fast
,
nor
indeed
comply
with
the
gentler
and
lighter
Abstinences
scarce
deserving
the
names
of
Fastings
,
because
they
finde
their
stomachs
call
for
supplies
accustomed
.
They
pretend
presently
,
they
shall
be
sick
;
and
perhaps
glorie
in
their
infirmitie
;
not
considering
what
a
great
disparagement
it
is
to
any
Christian
,
to
have
so
brought
up
his
stomach
,
that
in
wonted
manner
,
fed
it
must
be
.
And
perhaps
in
justification
of
this
unrulie
appetite
to
alledge
,
God
hath
made
all
things
clean
,
and
all
Meats
are
lawfull
,
being
taken
with
thanksgiving
;
and
such
like
mentioned
before
.
But
such
as
these
should
doe
very
well
to
consider
,
what
Saint
Paul
writeth
to
the
Corinthians
,
1
Ep.
6.
12.
All
things
are
lawfull
to
me
,
but
all
things
are
not
expedient
.
All
things
are
lawfull
for
me
,
but
I
will
not
be
brought
under
the
power
of
any
.
Meats
for
the
belly
,
and
the
belly
for
meats
,
but
God
shall
destroy
both
it
and
them
.
Surely
,
he
that
must
eat
in
an
uninterrupted
course
,
hath
brought
himselfe
under
the
power
or
tyrannie
of
his
belly
,
a
very
lamentable
servitude
;
and
not
Christian
liberty
.
6.
This
Sin
of
Intemperance
therefore
is
incurred
severall
waies
,
all
which
are
not
observed
by
some
,
and
by
others
(
I
know
)
not
regarded
.
But
the
principall
may
be
these
,
which
I
shall
here
rather
touch
than
handle
;
having
elsewhere
treated
on
this
Subject
.
One
way
of
offending
herein
,
is
the
Quantity
we
eat
or
drink
:
Another
is
the
Qualitie
,
when
we
are
studious
of
Delicacies
and
Dainties
.
A
third
way
is
in
the
manner
,
when
with
too
much
intention
of
minde
and
greedinesse
,
we
devour
,
rather
than
take
our
ordinary
Meals
:
And
lastly
,
when
we
eat
unseasonably
,
against
due
rule
and
order
,
and
Christian
prescriptions
.
7.
For
the
Quantity
,
no
set
Rule
can
be
given
,
but
every
man
is
to
be
a
Law
unto
himselfe
,
as
the
Apostle
speakes
of
the
Righteous
Man
:
For
Gods
Word
so
frequently
enjoyning
Temperance
,
doth
committ
the
interpretation
and
application
of
that
Law
unto
himselfe
,
as
best
able
to
judge
(
unlesse
corrupted
by
his
Palate
)
his
own
capacitie
,
and
the
exigencie
of
his
nature
.
Sexes
,
Ages
,
strength
,
and
weaknesse
of
nature
of
divers
persons
,
and
employments
laborious
and
hard
,
or
light
and
sedentarie
,
make
great
variety
in
the
stomachs
and
appetites
of
men
.
So
that
in
eating
,
one
must
not
rashly
condemne
another
,
because
he
takes
a
greater
portion
than
himselfe
:
neither
must
he
excuse
himselfe
from
Gluttonie
who
eats
no
more
than
another
,
the
cause
making
the
equality
Arithmeticall
,
unreasonable
.
Allwaies
provided
and
observed
,
that
in
eating
and
drinking
,
a
man
hath
not
by
unnaturall
usances
,
brought
upon
himselfe
an
unnaturall
necessity
of
taking
more
than
his
proportion
.
For
in
such
cases
,
he
is
a
glutton
by
vertue
of
his
first
errour
necessitating
the
following
;
and
reformation
,
if
not
suddenly
,
yet
gradually
must
be
made
by
a
true
Christian
according
to
the
auncienter
and
commoner
Rule
of
using
Gods
creatures
to
Gods
glory
,
and
Natures
benefit
.
8.
And
for
the
Qualitie
,
the
simpler
and
more
naturall
,
the
better
it
must
needs
be
;
the
great
naturall
ends
of
sustenance
,
and
healthfulnesse
,
and
usefulnesse
to
bodye
and
minde
,
which
moderately
considered
are
strong
,
lustie
,
expedite
,
and
active
,
but
tainted
with
the
inventions
of
Kitchin
Philosophers
,
are
enfeebled
and
confounded
:
And
the
importunity
of
the
delicious
Palate
becomes
so
restlesse
and
unsatisfied
,
that
the
greatest
wits
in
that
Trade
can
scarce
finde
out
Novelties
fast
enough
to
still
them
.
No
,
though
there
be
such
encouragements
to
advance
Learning
in
that
greasie
black
Art
,
that
some
great
Persons
have
doubled
the
Salarie
of
their
Cooks
,
to
that
of
their
Chaplains
;
So
base
an
Object
was
a
Cook
aunciently
amongst
the
Romans
,
as
Livie
tells
us
,
Lib.
39.
that
none
was
his
equall
in
vilenesse
,
untill
true
Masculinesse
decayed
in
Rome
:
and
the
Asiatique
Armie
having
subdued
those
Countries
,
brought
home
the
infection
of
deliciousnesse
in
Diet
,
which
made
Cookery
a
noble
Science
at
length
;
which
before
was
a
drudgerie
few
would
be
hired
to
.
But
how
much
more
shamefull
and
lamentable
is
it
,
that
the
Gentrie
and
Nobilitie
too
,
(
some
of
them
)
should
look
upon
it
as
a
piece
of
forrein
breeding
,
to
understand
how
to
make
palatable
Sauces
,
and
in
person
to
practise
such
ignoble
and
degenerous
acts
:
whereas
,
if
their
Tutours
the
French
,
had
taught
them
to
mend
their
old
Clothes
and
Shoes
,
they
had
brought
back
a
more
usefull
,
and
no
lesse
commendable
Art
;
though
they
were
as
learned
in
that
Art
of
Cookery
as
was
Suitrigall
Duke
of
Lithuania
,
who
(
as
Aeneas
Silvius
tells
us
)
wrote
an
accurate
book
of
Cookerie
;
which
,
wherever
he
travailed
,
he
would
be
sure
to
give
strict
charge
to
his
Steward
to
remember
to
bring
along
with
him
.
What
is
this
but
to
fall
justly
under
Saint
Pauls
Censure
,
Philip.
3.
9.
Whose
end
is
destruction
,
whose
God
is
their
bellie
,
who
minde
earthly
things
.
For
as
St.
Paul
saith
,
Rom.
16.
They
that
are
such
serve
not
the
Lord
Jesus
,
but
their
own
bellies
.
Both
which
,
i.
e.
Idoll
and
Idolater
,
God
shall
destroy
;
nay
themselves
hasten
to
destruction
by
such
indulgence
,
and
voluptuousnesse
.
And
the
reason
holds
against
drinking
and
eating
with
affectation
and
pleasure
more
than
naturall
.
For
both
make
up
Gluttonie
:
and
sometimes
,
one
.
9.
A
third
kinde
is
the
inordinate
manner
of
eating
:
when
men
,
with
too
much
greedinesse
and
hast
,
devour
rather
than
eat
their
Meat
:
and
so
become
rude
and
scandalous
,
and
injurious
to
Nature
it selfe
,
not
able
to
dispatch
so
suddainly
,
what
is
stuffed
in
so
hudlingly
;
to
the
prejudice
of
the
body
.
And
,
which
is
a
great
disappointment
,
the
Appetite
is
oppressed
,
rather
than
satisfied
.
But
it
is
far
from
my
purpose
,
to
insinuate
any
thing
here
which
may
instruct
men
to
eat
or
drink
to
the
best
advantage
.
And
therefore
10.
Lastly
,
The
offence
in
unseasonnable
eating
and
drinking
,
were
here
to
be
explained
,
had
I
not
in
the
directions
above
given
for
the
custodie
of
the
outward
man
,
treated
of
Fasting
,
and
the
obligation
Christians
have
,
not
allwayes
,
to
measure
their
libertie
herein
by
the
generall
natures
of
Meats
and
Drinkes
,
nor
by
their
appetites
disposing
them
so
to
doe
,
against
lawfull
restraint
and
order
.
For
such
must
either
be
rebellious
in
their
mindes
against
Lawfull
Autority
,
or
gluttonous
in
their
lustfull
part
,
who
contemne
all
regulations
not
of
their
own
devising
in
this
case
.
Whereas
the
Apostle
plainly
tells
us
,
Rom.
14.
20.
All
things
are
indeed
pure
,
but
it
is
evill
with
that
man
who
eateth
with
offence
:
Offence
then
,
especially
by
the
contumacious
despising
of
Autority
undoubted
,
converteth
clean
Meats
into
unclean
;
and
stands
in
need
of
this
Purgative
Doctrine
,
as
much
as
immoderate
Gormandizing
.
11.
The
meanes
of
curing
this
Distemper
have
been
,
some
of
them
,
touched
before
,
and
therefore
now
this
Summary
may
suffice
.
First
,
Gluttonie
comprehending
eating
and
drinking
both
,
is
a
wasting
the
Spirits
or
oppressing
of
the
minde
,
the
fountain
of
true
ingeniousnesse
and
Reason
.
2.
It
weakens
the
bodie
allso
,
as
well
as
the
minde
;
and
that
Politick
,
as
well
as
Personall
;
men
thereby
being
effeminated
,
unhardy
,
dull
,
and
timorous
,
but
when
the
phrenzie
of
excesse
heats
their
brain
;
when
they
should
be
soberest
and
wisest
,
they
become
brutish
.
3.
Mispending
of
precious
hours
;
to
trample
upon
which
,
they
choose
such
diversions
,
more
truely
called
,
subversions
of
themselves
:
and
4.
Of
the
good
creatures
which
God
having
ordained
to
be
received
with
thanksgiving
and
blessing
him
,
are
turned
to
his
dishonour
,
by
riotousnesse
,
cursing
and
swearing
,
and
blaspheming
,
and
contentions
,
and
mutuall
violences
and
assassinations
.
5.
Hereby
Men
(
and
Women
too
of
this
order
)
are
put
upon
unlawfull
lusts
of
the
flesh
:
and
what
not
,
but
Modestie
,
Humility
,
Chastitie
,
Mercifullnesse
to
the
poor
,
and
divine
Contemplations
,
which
will
not
down
with
the
Gluttonous
,
nor
rise
high
with
the
Drunkard
.
And
above
all
,
to
avoid
this
Rock
,
steer
we
our
course
by
the
due
Compasses
of
Gods
holy
Word
,
which
Rom.
13.
13.
adviseth
,
Let
us
walk
honestly
as
in
the
day
,
not
in
rioting
and
drunkennesse
,
not
in
chambering
and
wantonnesse
,
not
in
strife
and
envie
;
But
put
on
the
Lord
Jesus
,
and
make
no
provision
for
the
flesh
to
fulfill
the
lusts
thereof
.
And
Ephes.
5.
18.
Be
not
drunk
with
Wine
wherein
is
excesse
,
but
be
filled
with
the
Spirit
.
And
let
that
premonition
sink
into
our
hearts
,
given
by
Christ
,
Luke
21.
34.
Take
heed
to
your selves
,
lest
at
any
time
your
hearts
be
overcharged
with
surfeiting
and
drunkennesse
,
and
cares
of
this
life
;
and
so
that
day
come
upon
you
unawares
.
For
as
our
Saviour
saith
allso
,
Luke
12.
If
that
servant
say
in
his
heart
,
My
Lord
deferreth
his
coming
,
and
shall
begin
to
beat
the
Men-servants
and
Maidens
,
and
to
eat
and
to
drink
,
and
to
be
drunken
;
the
Lord
of
that
servant
will
come
in
a
day
,
when
he
looketh
not
for
him
,
and
in
an
hour
,
when
he
is
not
aware
;
and
will
cut
him
in
sunder
,
and
will
appoint
him
his
portion
with
Vnbelievers
.
And
the
wise
Servant
will
not
say
within
himselfe
,
My
Lord
deferreth
his
coming
,
understanding
this
to
be
spoken
only
of
the
coming
of
Christ
at
the
last
and
generall
Judgement
,
but
of
his
particular
Domes-day
;
when
his
life
shall
be
called
for
by
God
,
and
his
own
beloved
sin
of
excesse
shall
snatch
his
Soule
from
his
wretched
bodie
for
indulging
it
.
How
many
Tragicall
Instances
doth
our
Age
afford
of
such
who
have
been
confounded
in
their
own
sin
,
and
perished
in
this
pleasure
?
I
shall
need
to
name
none
of
yesterday
,
or
of
this
Nation
:
I
would
it
were
not
notorious
.
But
two
most
eminent
and
mighty
Potentates
I
may
mention
,
I
hope
without
offence
,
and
not
without
sense
,
or
some
effect
.
Alexander
the
Great
his
Friends
and
Flatterers
write
that
he
died
of
Poison
given
him
at
Babylon
:
but
others
more
severe
tellers
of
Trueth
write
that
Wine
,
was
that
Poison
excessively
taken
,
and
that
Drunkennesse
kill'd
him
,
as
may
be
seen
in
Seneca
,
Epist
.
58.
And
who
so
great
a
Man
in
his
dayes
,
and
so
victorious
as
Attilas
?
who
after
his
many
Conquests
,
not
being
able
to
overcome
his
Appetite
of
Wine
,
was
overcome
by
it
to
that
degree
one
day
,
that
he
was
taken
so
ill
the
next
night
,
that
he
voided
blood
at
his
Mouth
,
and
so
died
choaked
with
it
;
As
Munster
tells
us
in
his
Cosmographie
.
Let
these
things
then
sink
into
our
hearts
,
and
have
such
influence
upon
our
lives
and
manners
as
to
prevent
such
disorders
and
miscarriages
.
And
let
all
they
whose
faith
is
dim-sighted
or
weak
,
as
to
have
no
power
over
them
in
declaring
to
them
and
convincing
them
of
the
defilements
of
their
Soules
contracted
by
these
excesses
and
shamefull
spewings
on
their
own
glorie
,
as
the
Prophet
Habakkuk
aptly
expresses
it
,
Chap.
2.
16.
be
taught
,
at
length
,
and
convinced
by
their
senses
and
common
experience
;
what
a
stain
to
their
Name
,
what
a
wound
to
their
Bodie
,
they
bring
,
from
which
they
can
never
be
purged
,
or
of
which
cured
but
by
Tears
of
timely
Repentance
,
and
the
happie
change
of
due
Renovation
:
both
which
will
be
so
much
the
more
difficult
,
by
how
much
they
are
more
deferred
.
SECT.
XVII
.
Of
Slothfullnesse
,
the
last
Capitall
Sin.
1.
SLothfulnesse
and
affected
dulnesse
of
Minde
and
lazinesse
of
Bodie
is
not
denied
to
be
a
Sin
by
any
;
but
to
many
,
seems
so
modest
,
innocent
,
and
harmlesse
,
that
they
wonder
why
it
should
be
ranked
amongst
the
most
dangerous
and
deadly
:
But
,
as
we
before
observed
,
Sins
are
not
to
be
estimated
from
their
intrinsick
or
absolute
evill
only
,
but
allso
from
the
tayle
they
draw
after
them
,
and
the
brood
issuing
from
them
.
And
thus
Slothfullnesse
may
be
inferiour
in
consequentiall
mischiefs
,
to
none
.
For
this
numnesse
of
minde
and
indisposition
of
bodie
to
act
,
extendeth
it selfe
equally
to
both
capacities
,
viz.
Naturall
;
and
Divine
,
or
Religious
;
it
being
seldome
known
,
that
he
,
whose
minde
is
dull'd
by
indulging
to
ease
,
is
active
any
wayes
in
Religion
.
And
in
trueth
,
so
notorious
is
it
,
that
Divines
treat
of
it
onely
,
or
chiefly
as
to
Religion
,
which
it
corrupteth
,
if
not
totally
destroyeth
.
2.
For
as
Labour
and
honest
industry
seems
to
be
the
first
Vertue
insinuated
in
Scripture
and
appointed
to
Man
,
so
may
the
Vice
of
Sloth
be
the
very
first
of
practicall
Errours
,
supposing
that
Pride
was
the
first
of
Mentall
Vices
.
For
we
read
Genesis
,
Chap.
2.
that
there
was
at
first
no
man
to
till
the
ground
,
v.
5.
and
we
read
,
v.
8.
That
God
made
man
so
soon
as
he
had
made
Eden
,
and
put
him
therein
;
surely
not
to
be
idle
,
lest
the
Earth
should
be
idle
too
:
so
that
Action
,
was
a
Vertue
of
Paradise
.
And
so
it
was
afterward
,
when
man
turned
out
from
thence
,
was
to
make
a
Vertue
of
necessity
;
and
work
,
to
keep
him
from
adding
sin
unto
sin
,
and
calamitie
unto
calamitie
.
For
as
Chrysostome
well
observes
,
it
was
an
act
of
Goodnesse
in
God
to
turne
fallen
man
out
of
Paradise
,
to
the
wide
world
:
and
a
blessing
to
him
,
to
curse
the
Land
,
so
that
without
hard
labour
,
he
could
not
well
subsist
.
For
if
when
Man
was
master
of
so
much
Reason
,
and
owner
of
so
much
Grace
given
him
of
God
,
he
fell
into
temptations
,
and
from
thence
into
sin
;
who
can
imagine
but
destitute
in
great
measure
of
such
aids
and
abilities
,
he
should
riot
unmeasurably
,
living
in
ease
,
plenty
,
spontaneous
,
and
unactive
rest
;
odious
,
and
dangerous
.
3.
And
therefore
though
my
purpose
be
to
oppose
Sloth
as
it
relates
to
Religion
,
the
Connexion
being
so
neer
and
strait
between
diligence
in
humane
and
divine
Affairs
,
it
is
necessarie
to
declare
the
sinfullnesse
and
odiousnesse
,
and
to
correct
the
pravitie
of
the
first
,
before
we
can
expect
any
good
event
in
the
latter
.
For
a
soft
,
heavie
temper
is
the
originall
of
both
;
and
a
sicklenesse
,
and
wearinesse
in
doing
any
thing
long
,
or
of
difficultie
;
but
a
certain
spiritlesse
loying
,
and
lying
still
;
or
,
as
the
saying
is
,
Wandering
up
and
down
to
see
who
does
nothing
,
and
help
them
:
untill
all
meanes
used
to
gratifie
flesh
and
blood
,
and
none
sufficing
,
idlenesse
proves
more
tedious
and
tiresome
than
labour
to
others
:
And
none
groan
under
the
burden
and
heat
and
length
of
the
day
by
labouring
,
so
much
as
the
slothfull
and
idle
person
doth
under
void
time
,
and
emptie
hours
.
And
none
brings
more
distempers
upon
his
bodie
,
by
working
,
nor
so
many
,
as
the
Sluggard
by
doing
nothing
.
4.
But
doe
I
say
or
suppose
that
a
man
awake
,
and
well
in
his
witts
,
and
limbes
,
can
rest
in
the
Negative
,
doing
nothing
?
it
is
hard
to
be
believed
.
The
Devill
will
not
suffer
his
Soule
to
be
as
Aristotles
Understanding
of
Infants
,
Rasa
Tabula
,
a
smooth
and
eaven
Table
,
or
as
white
Paper
,
in
which
nothing
is
writ
,
but
is
capable
of
any
stamp
or
impression
it
pleases
the
stander
by
to
make
in
it
:
but
he
will
write
his
minde
in
it
speedily
.
This
is
,
saith
Cassian
,
Collat.
10.
the
judgement
of
the
Monastique
Fathers
of
old
in
Egypt
:
that
the
industrious
Monk
is
tempted
with
one
Devill
,
but
the
idle
,
with
innumerable
.
So
that
as
the
same
Author
there
allso
tells
;
it
was
the
custome
of
Abbot
Paul
(
to
avoid
idlenesse
)
to
burne
those
effects
of
his
labours
which
were
more
than
sufficient
to
bring
in
a
bare
livelihood
,
that
he
might
never
want
work
,
or
become
idle
.
5.
And
this
he
might
learn
of
Saint
Paul
,
Rom.
12.
11.
who
teaches
us
the
dependence
secular
labour
,
in
an
honest
way
,
hath
upon
Religion
,
and
on
the
contrary
,
saying
,
Not
slothfull
in
businesse
,
fervent
in
spirit
,
serving
the
Lord
.
Diligence
here
in
businesse
is
set
before
Fervour
in
Spirit
,
and
in
the
service
of
God
;
intimating
the
usefulnesse
of
bodily
labour
,
in
disposing
to
Divine
:
Not
that
all
who
are
ardent
pursuers
of
the
world
,
are
proportionably
industrious
for
Heaven
;
but
that
they
whose
Genius
indisposes
them
to
the
one
,
seldome
shew
any
spirit
or
livelinesse
in
the
other
.
For
often
it
happens
that
immoderate
care
of
Earth
,
stupifies
the
sense
a
man
ought
to
have
of
Heaven
.
But
if
there
be
no
fire
on
the
Smiths
Forge
,
no
work
good
or
bad
can
be
wrought
there
.
So
that
as
Siracides
saith
,
Chap.
22.
1
,
2.
A
slothfull
man
is
compared
to
a
filthy
stone
,
and
every
one
will
hisse
him
out
to
his
disgrace
.
A
slothfull
man
is
compared
to
the
filth
of
a
Dunghill
,
every
man
that
taketh
it
up
will
shake
his
hand
.
And
moderner
Doctours
of
the
Jewes
give
this
for
a
Rule
,
Whosoever
bringeth
up
his
Son
to
no
employment
,
teaches
him
to
turne
Robber
.
6.
But
to
come
closer
up
to
the
description
and
cure
of
spirituall
Sloth
.
The
generall
ground
of
lazinesse
laid
,
where
Nature
admonishes
to
be
stirring
;
no
wonder
the
Spirits
faile
a
man
in
things
above
,
and
sometimes
against
Nature
.
For
this
indisposition
to
Good
seizes
first
the
minde
,
sadding
it
at
the
approaching
good
Duties
:
that
they
must
rise
from
their
seat
or
Bed
;
that
they
must
spend
so
much
time
about
the
dry
service
of
their
Souls
.
And
though
in
their
own
affairs
perhaps
,
sinfully
slothfull
,
yet
when
such
expectation
is
of
them
,
that
serve
God
,
they
must
,
and
ought
,
they
will
forget
their
lazinesse
in
worldly
matters
,
and
be
stirring
then
and
there
,
when
for
shame
they
must
doe
something
.
Then
shall
Civility
in
visiting
,
or
entertaining
a
Friend
,
be
alledged
against
the
tedious
hour
or
two
in
Gods
service
:
Nay
perhaps
,
Charitie
to
visit
the
sick
just
at
that
time
,
shall
be
pretended
;
and
Scripture
sometimes
shall
be
alledged
as
warranting
not
too
rash
and
unprepar'd
approach
to
sacred
Offices
;
when
the
reall
reason
is
,
spirituall
sloth
detaining
them
from
preparing
themselves
,
and
aversenesse
to
Good.
Which
lothnesse
to
open
the
mouth
,
or
bend
the
knee
,
or
raise
the
bodie
answerable
to
the
exigence
of
the
severall
parts
of
Gods
publique
Worship
amongst
manie
,
proceeds
from
dead-heartednesse
in
Religion
,
and
to
hide
or
excuse
that
,
perhaps
a
reason
taken
from
Religion
,
shall
be
forged
;
and
Conscience
shall
be
alledged
,
and
simplicitie
of
Evangelicall
worship
,
and
the
straitest
way
of
going
to
Christ
,
shall
be
offer'd
;
contrarie
to
the
generall
practice
of
the
Catholique
Churches
,
in
the
best
Ages
;
and
all
this
while
,
listlessnesse
in
the
service
of
God
is
at
the
bottome
of
all
:
though
I
know
religious
,
or
more
properly
,
superstitious
Paradoxes
have
of
late
obstructed
divers
in
this
way
:
under
whose
protection
,
slothfullnesse
too
often
shelters
it selfe
.
7.
Neither
doth
the
slothfull
Soule
carrie
it selfe
with
so
much
ofcitancie
in
things
made
doubtfull
by
the
cunning
sleights
of
men
,
whereby
they
lye
in
wait
to
disturb
Religion
,
and
destroy
Charity
,
but
in
things
out
of
dispute
allso
:
as
when
men
read
the
Scriptures
,
or
hear
godlie
Doctrine
,
and
Precepts
without
attention
;
pray
without
zeal
and
intension
of
spirit
,
Sing
without
cheerfullnesse
and
elevation
of
minde
;
live
without
circumspection
;
confesse
their
sins
without
sorrow
and
contrition
.
So
that
the
hedge
of
vigilance
being
broken
down
,
all
they
that
passe
by
(
all
sorts
of
temptations
)
as
Psalme
80.
hath
it
,
pluck
her
:
the
Boar
out
of
the
wood
wasts
it
,
and
the
wild
Beast
of
the
field
devours
it
.
For
hereby
is
it
made
,
as
it
were
,
a
thorow-fare
for
all
sorts
of
tempting
Spirits
.
So
that
,
to
this
,
and
not
to
ill-husbandry
,
may
we
believe
Solomon
to
have
respect
,
when
he
saith
,
Proverbs
24.
30
,
31.
I
went
by
the
field
of
the
slothfull
,
and
by
the
Vineyard
of
the
man
void
of
understanding
:
and
it
was
all
grown
over
with
Thornes
,
and
Nettles
had
covered
the
face
thereof
;
and
the
Stone-wall
thereof
was
broken
down
:
whereby
is
insinuated
the
desolations
of
the
Soule
occasioned
by
spirituall
carelesnesse
and
sloth
.
8.
Yet
am
I
not
so
severe
as
to
impute
to
this
Vice
,
all
the
defects
we
are
subject
to
here
in
spirituall
things
:
For
not
without
Gods
speciall
permission
,
it
happens
divers
times
that
faithfull
and
righteous
Soules
are
surprised
with
dullnesse
,
and
aridities
in
Gods
service
.
But
not
in
the
like
manner
;
For
in
the
Soule
tainted
with
the
vice
of
Sloth
,
no
great
trouble
or
sollicitude
befalls
the
same
,
but
it
passes
the
thing
over
unconcerned
;
implying
strongly
an
affectednesse
in
the
miscarriage
:
whereas
in
the
Spirit
becalmed
,
as
it
were
,
for
want
of
the
Spirit
of
Grace
,
great
anxiety
and
discontent
affect
it
;
like
as
the
Ship
having
lost
the
Winde
,
lyeth
beating
her selfe
with
her
Sails
.
But
they
who
by
generall
Dutie
,
or
speciall
Offices
,
especially
Ecclesiasticall
and
Sacred
,
suspend
themselves
studiously
from
discharging
them
painfully
and
diligently
,
because
they
can
live
at
ease
and
sit
still
,
and
perhaps
have
some
other
to
toyl
for
them
,
let
them
at
least
labour
hard
to
bring
themselves
off
from
this
imputation
of
sloth
,
for
I
cannot
:
neither
must
I
accuse
them
according
to
their
merits
.
9.
And
to
the
intent
we
may
better
quitt
our selves
of
this
burden
,
let
us
see
briefly
,
what
may
be
prescribed
against
it
.
First
then
,
let
us
look
up
,
and
lift
up
a
Prayer
unto
the
Authour
of
all
Graces
,
to
send
this
Grace
unto
us
.
For
he
hath
promised
what
we
ask
in
his
Name
,
and
,
with
great
confidence
we
hope
,
for
his
service
,
he
will
grant
us
:
as
he
did
unto
Solomon
,
requesting
,
what
might
make
him
more
serviceable
in
the
place
to
which
he
was
by
God
,
called
.
10.
Another
Remedie
and
more
particular
,
is
the
consideration
of
the
unsatiable
desire
flesh
and
blood
have
of
Ease
,
and
Libertie
,
contrary
to
divine
Exercises
:
so
that
yield
to
them
,
they
become
softer
and
softer
,
duller
and
duller
:
lother
and
lother
to
engage
in
religious
actions
,
untill
easie
things
become
difficult
;
and
difficult
things
left
quite
off
;
and
a
desolation
be
made
in
the
Soule
:
so
that
a
man
may
say
with
David
,
Psal.
119.
My
soule
melteth
away
for
very
heavinesse
.
11.
Nay
,
Thirdly
,
Contrarie
Maladies
will
multiply
and
grow
strong
against
the
Soule
,
answerable
to
the
description
given
by
some
of
spirituall
sloth
,
viz.
A
grief
and
sorrow
of
heart
at
the
apprehension
of
heavenly
Exercises
approaching
:
such
as
are
Pusillanimity
spirituall
,
affraid
of
every
inconvenience
;
wearisomnesse
under
the
accustomed
and
halfe-constrained
perfourmances
,
though
not
frequent
;
despondencie
,
and
diffidence
of
any
good
to
come
of
such
things
;
and
thereupon
,
arguing
against
the
troublesomnesse
of
them
,
somnolencie
in
them
,
and
gladnesse
when
delivered
out
of
them
:
after
the
manner
of
the
corrupt
Jewes
,
Amos
8.
5.
When
will
the
new
Moon
,
and
Sabbath
be
over
?
12.
Furthermore
,
it
may
avail
much
,
to
consider
seriously
what
Solomon
saith
,
Prov.
18.
9.
He
that
is
slothfull
in
his
work
is
Brother
to
him
that
is
a
great
waster
.
For
like
a
City
without
a
Watch
or
Walls
,
he
lyeth
exposed
to
all
Invaders
,
and
spoilers
.
And
that
good
which
he
doth
is
thereby
corrupted
,
his
time
,
and
pains
little
better
than
lost
;
and
God
provoked
to
reject
his
maimed
and
lame
sacrifice
.
For
as
it
is
usually
said
,
A
cold
Praise
tends
to
a
disparagement
;
so
a
cold
Prayer
tends
much
to
a
deniall
.
It
is
the
effectuall
fervent
prayer
of
the
Righteous
that
availeth
much
,
as
Saint
James
teaches
us
.
And
so
by
the
Rule
of
contraries
;
It
is
the
slothfull
and
cold
Prayer
that
prevaileth
nothing
,
or
very
little
.
13.
And
therefore
fifthly
,
to
quit
our selves
of
this
stupidnesse
of
spirit
,
it
will
be
necessary
to
take
that
contrary
and
most
commendable
Vertue
of
Christian
fortitude
,
unto
us
;
so
rare
,
and
yet
so
usefull
against
the
many
temptations
offered
to
us
in
this
world
:
and
to
be
cloathed
with
zeal
as
with
a
cloak
,
as
the
Prophet
speaks
,
Es.
59.
17.
For
were
not
it
for
the
carnall
bashfullnesse
that
many
men
show
in
the
cause
of
Religion
and
serving
of
God
,
shrinking
for
fear
of
the
Enemies
to
it
,
and
that
without
cause
;
Enemies
to
godly
life
would
not
be
so
audacious
as
they
are
:
but
by
the
cowardise
of
the
well-principled
and
inclined
,
a
Conquest
seems
to
have
been
made
by
the
adverse
partie
over
the
Religious
;
which
consent
and
courage
may
easily
undoe
.
And
not
only
the
openly
irreligious
have
brought
under
too
much
the
profession
of
the
truely
religious
;
but
the
audaciousnesse
of
men
of
erroneous
Religion
hath
gain'd
them
respect
,
when
their
opinions
and
practice
deserved
nothing
lesse
.
Yea
it
is
to
be
lamented
,
to
consider
,
that
Fanaticall
Persons
having
with
wonderfull
confidence
usurped
to
themselves
the
advantages
of
sober
and
precise
behaviour
;
and
many
excellent
Phrases
of
Holy
Scripture
,
and
communication
becoming
the
mouths
of
better
Christians
,
divers
have
been
so
scandalized
at
the
ill
use
of
them
by
such
,
(
which
in
trueth
hath
been
notorious
)
that
they
can
hardly
finde
in
their
heart
,
or
frame
their
mouths
to
such
wholesome
formes
of
words
,
(
which
are
an
Ornament
to
the
mouth
of
a
good
Christian
)
so
perverted
by
others
.
It
was
the
comparison
indeed
of
a
religious
Person
living
an
Age
or
two
since
,
Whoe
would
not
loth
to
eat
an
Apple
,
before
knawn
by
a
Swine
?
so
who
will
not
shrink
to
take
that
Phrase
into
his
mouth
,
which
has
been
abused
by
polluted
mouths
and
to
scandalous
ends
.
But
as
they
who
shoot
at
God
,
hurt
not
him
,
but
wound
themselves
,
so
they
who
are
vulgarly
said
to
corrupt
,
and
abuse
the
Scriptures
and
its
holy
Dialect
,
to
their
own
purposes
,
doe
not
in
very
deed
defile
and
abuse
that
,
which
,
like
God
the
Authour
,
changes
not
,
but
remains
the
same
,
but
they
pollute
and
wrong
themselves
.
For
,
as
the
Apostle
to
Titus
speaketh
,
Chap.
1.
15.
Vnto
the
pure
all
things
are
pure
:
but
unto
them
that
are
defiled
,
is
nothing
pure
,
but
even
their
minde
and
conscience
is
defiled
.
Wherefore
laying
aside
that
vain
and
fearfull
modestie
which
is
so
near
a-kin
to
the
sin
of
Acedia
,
(
as
the
Greek
word
is
,
and
more
comprehensively
;
which
we
may
render
,
Incuriousnesse
,
or
Oscitancie
,
or
indisposednesse
to
Good
,
)
Let
us
,
Brethren
(
as
Saint
Pauls
words
are
,
Ephes.
6.
)
be
strong
in
the
Lord
and
in
the
power
of
his
might
:
and
then
impious
,
and
vitious
men
,
their
own
Conscience
bearing
witnesse
against
them
,
will
become
timorous
and
ashamed
.
For
as
Solomon
tells
us
,
Prov.
22.
13.
It
is
the
slothfull
man
that
saith
,
There
is
a
Lion
in
the
way
:
that
is
,
great
dangers
and
many
difficulties
in
the
stricter
and
more
faithfull
service
of
God
;
but
the
more
resolute
and
diligent
finde
it
not
so
,
but
that
the
Yoke
of
Christ
is
easie
,
and
his
burden
light
,
and
that
there
is
rest
for
the
Soule
;
as
himselfe
hath
said
.
SECT.
XVIII
.
The
Conclusion
of
this
Second
Part
;
with
some
short
advices
relating
to
what
hath
been
said
therein
.
1.
HAving
thus
treated
of
the
necessity
and
manner
of
supernaturall
Illumination
,
and
Purgation
tending
to
supernaturall
Union
with
God
;
we
hold
it
fit
to
close
this
Part
with
the
offering
of
some
brief
Rules
for
the
better
directing
of
such
who
shall
be
inclined
to
improve
farther
,
what
hath
been
said
before
,
concerning
the
purification
and
preparation
of
the
Soule
for
a
nerer
conjunction
with
God
,
by
subduing
that
Seven-headed
Dragon
,
in
the
seven
Capitall
Sins
;
or
those
seven
Devills
,
like
to
them
which
possed
Mary
Magdalene
;
and
which
are
as
the
seven
Hills
upon
which
the
Antichrist
every
one
carries
about
him
,
sitteth
,
and
tyrannizeth
over
the
Soule
.
2.
First
,
That
because
we
are
all
borne
in
sin
,
and
even
after
we
are
regenerate
in
Baptisme
,
doe
,
through
the
infirmitie
of
the
flesh
,
fall
commonly
into
sin
,
that
no
man
therefore
allowe
in
himselfe
any
known
sin
whether
light
,
or
heavie
;
for
hereby
what
was
but
a
sin
of
infirmity
,
becomes
a
presumptuous
sin
,
and
so
is
accounted
by
God.
3.
Secondly
,
Some
sins
of
both
ranks
are
with
more
speciall
care
to
be
attended
to
and
opposed
by
us
.
And
such
I
am
wont
to
instance
in
which
our
Parents
,
from
whome
we
are
immediately
descended
,
were
subject
to
,
more
than
others
;
or
they
who
are
immediately
before
them
.
For
undoubted
experience
teacheth
us
,
that
not
onely
what
we
call
Originall
Sin
,
but
such
actuall
sin
as
hath
strongly
possessed
them
,
is
often
communicated
to
Children
,
together
with
the
temper
of
their
bodies
.
And
allso
those
sins
or
failings
in
Parents
and
others
which
have
been
Examples
to
us
in
our
minority
and
Education
,
are
to
be
suspected
and
feared
by
us
.
Constant
Examples
of
evill
,
even
disapproved
in
others
,
too
often
having
a
great
power
over
us
,
when
(
especially
)
we
are
brought
into
the
like
circumstances
,
and
the
same
occasions
are
offered
us
of
offending
,
as
was
to
them
.
4.
Thirdly
,
Great
inspection
and
examination
is
to
be
had
by
every
man
of
his
own
constitution
or
naturall
complexion
:
For
as
that
Great
Physician
said
,
Mens
manners
doe
generally
follow
their
humours
abounding
in
them
(
and
therefore
we
commonly
call
the
frequenter
and
constanter
extravagancies
of
men
,
their
humours
,
)
so
that
some
are
inclined
naturally
to
Choler
or
Anger
,
others
to
Jocundnesse
and
Levitie
;
others
to
Melancholy
and
dullnesse
,
&c.
Which
a
wise
man
and
good
Christian
reflecting
upon
,
and
discerning
in
himselfe
,
ought
to
apply
a
proper
Remedie
unto
,
and
more
watchfully
to
prevent
the
evill
events
of
them
.
5.
Fourthly
,
A
strong
hand
is
to
be
carried
against
the
powerfull
and
violent
temptation
of
Fashion
,
when
it
becomes
Noble
,
Gallant
,
or
Great
,
(
as
vain
persons
sometimes
speak
)
against
Modesty
,
Sobriety
,
Temperance
,
or
Continence
:
For
such
,
many
are
;
as
must
be
acknowledged
more
especially
in
diversitie
of
Sexes
,
which
Nature
hath
made
:
and
diversitie
of
Politicall
,
and
Ecclesiasticall
Orders
which
God
hath
made
;
And
therefore
are
wisely
and
justly
distinguished
by
best
Autoritie
:
So
that
by
no
better
arguments
can
any
man
defend
indifferencie
of
Habits
and
outward
deportment
of
the
Laiety
and
Clergie
,
than
will
equally
serve
for
the
indifferencie
of
the
same
to
both
Sexes
.
For
what
is
said
against
it
by
Moses
his
Law
,
may
easily
be
eluded
by
reducing
it
to
a
ceremoniall
or
judiciall
Law.
6.
Fifthly
,
To
rebuke
,
represse
,
or
expell
sinfull
inclinations
in
our selves
,
it
is
requisite
,
that
we
should
not
rest
in
the
opinion
we
have
of
our selves
:
which
is
commonly
biassed
by
selfe-conceit
,
selfe-love
,
selfe-interest
,
all
quite
contrary
to
that
great
Dutie
of
Selfe-deniall
;
but
that
we
should
be
so
true
and
just
to
our
own
Soules
,
as
like
righteous
Judges
,
to
keep
one
Ear
for
what
others
judge
of
us
,
and
impartially
to
give
a
sentence
upon
our selves
accordingly
,
and
not
slie
to
that
base
and
bold
subterfuge
of
nonplus'd
and
shamelesse
persons
,
I
care
not
,
I
care
not
.
For
though
Malice
and
ill-will
may
instigate
some
one
or
two
,
and
upon
speciall
occasion
,
to
false
accusations
and
slanders
;
yet
if
the
opinion
be
of
more
,
and
those
not
so
prejudiced
;
and
constant
,
and
lasting
,
in
vain
doe
men
proclaim
their
integrity
and
innocencie
;
for
such
judgement
of
others
is
much
more
to
be
trusted
than
our
own
.
7.
Sixthly
,
Appearance
of
Evill
,
and
Hypocrisie
reverst
(
as
I
may
so
speak
)
when
men
seem
by
outward
carriage
to
be
worse
than
in
trueth
they
are
,
is
allso
carefully
to
be
avoided
,
not
onely
because
of
the
sin
of
scandalizing
our
Brethren
and
causing
an
erroneous
judgement
and
uncharitable
to
be
entertained
;
but
because
it
very
often
happens
,
that
men
fall
really
into
that
sin
which
they
at
first
onely
seemed
to
committ
.
Therefore
it
is
St.
Pauls
Rule
,
Philip.
2.
4.
Look
not
every
man
on
his
own
things
,
but
every
man
allso
on
the
things
of
others
:
not
by
curiositie
and
censoriousnesse
,
but
Charitie
and
conscientious
walking
without
offence
to
others
;
and
if
possible
,
to
prevent
sin
in
others
as
well
as
our selves
.
8.
Lastly
,
Every
man
should
have
Charitie
towards
his
Brother
,
but
no
man
is
to
demean
himselfe
so
as
to
stand
in
need
of
the
charitable
judgement
of
others
.
For
he
that
doth
so
,
is
certainly
uncharitable
in
the
first
place
:
and
being
really
guiltie
within
himselfe
,
is
most
wickedly
unjust
in
demanding
that
another
should
be
so
charitable
as
not
to
think
so
of
him
:
though
there
be
use
of
Charitie
,
even
where
Crimes
are
past
defence
or
excuses
:
but
for
men
to
live
conscious
to
themselves
of
unrighteousness
towards
God
,
and
justice
towards
men
,
and
then
because
there
may
want
notorious
convictions
to
demand
of
Censurers
to
judge
charitably
,
is
in
effect
,
to
require
that
others
should
be
religious
,
and
they
may
be
wicked
,
under
the
protection
of
others
Pietie
,
and
Charitie
.
A
Prayer
for
Puritie
of
Spirit
.
O
Lord
God
,
who
is
like
unto
thee
amongst
the
Gods
?
Who
is
like
unto
thee
,
glorious
in
holinesse
,
fearfull
in
praises
,
doing
wonders
?
And
what
greater
wonder
is
there
than
of
sons
of
Men
we
should
be
called
the
Sons
of
God
?
and
of
Children
of
wrath
,
heirs
of
the
Kingdome
of
God
:
of
lost
sheep
,
be
brought
back
to
the
great
Shepheard
of
our
Soules
:
of
prodigall
and
fugitive
Sons
,
be
brought
home
,
and
embraced
by
thee
our
heavenly
Father
:
making
us
as
well
as
requiring
us
to
be
holy
as
thou
art
holy
,
raising
us
from
the
death
of
sin
to
the
life
of
Righteousnesse
,
given
us
by
the
Spirit
of
Grace
,
which
worketh
in
us
by
the
meanes
of
Grace
ordained
by
thee
to
that
great
end
.
Let
that
Spirit
be
never
wanting
in
me
,
let
that
Grace
never
be
received
by
me
in
vain
,
whereby
I
may
be
sensible
of
my
unworthinesse
,
and
insufficiencie
to
any
thing
that
is
good
;
and
at
least
to
have
an
hunger
and
thirst
after
righteousnesse
,
that
I
may
,
in
thy
due
time
be
satisfied
:
and
in
the
mean
time
grow
and
increase
in
this
desire
,
and
this
desire
proceed
to
action
,
and
this
action
to
such
perfection
as
to
overcome
and
mortifie
all
worldly
lusts
,
and
Carnall
affections
,
purifying
my selfe
as
he
is
pure
;
and
taking
greater
content
and
pleasure
in
casting
off
,
than
ever
I
did
in
taking
on
me
the
burden
of
sin
;
and
in
purging
away
all
my
old
sin
,
than
ever
I
did
in
contracting
those
spots
and
blemishes
which
have
too
much
,
and
too
long
defiled
that
pure
Spirit
thou
once
gavest
me
;
and
defaced
that
beautifull
Image
thou
once
stampedst
on
me
.
And
let
the
pleasure
of
Repenting
be
greater
to
me
,
than
that
of
offending
ever
was
to
me
,
though
(
alas
!
)
it
was
too
great
.
Lord
,
nothing
is
impossible
to
thee
,
who
canst
bring
light
out
of
darknesse
,
and
strength
out
of
weaknesse
,
and
out
of
stones
raise
up
Children
unto
Abraham
and
to
thy selfe
:
and
out
of
the
ruines
of
Religion
in
me
,
raise
up
a
Temple
fit
for
thy
holy
Spirit
to
dwell
in
.
Descend
into
,
possesse
,
and
dwell
in
my
heart
by
faith
,
and
love
of
thee
:
which
may
purge
out
the
old
leaven
,
and
make
me
a
new
lump
;
and
quench
all
fleshly
Concupiscences
which
have
,
or
may
raign
over
me
,
or
rage
in
me
.
For
this
corruptible
bodie
presseth
down
my
minde
musing
on
high
and
heavenly
things
,
and
the
weight
of
sin
so
easily
besetteth
me
,
that
I
cannot
run
the
Race
which
is
set
before
me
,
and
the
stain
of
sin
pollutes
my
best
actions
:
Wretched
man
that
I
am
!
who
shall
deliver
me
from
this
bodie
of
death
,
from
this
bondage
of
corruption
?
Thy
grace
,
I
know
,
O
Lord
,
is
sufficient
for
me
,
and
thy
Son
mighty
to
save
,
and
that
his
Office
is
to
save
his
people
from
their
sins
,
from
their
sins
,
I
say
,
as
well
as
from
the
punishment
of
sin
;
Let
that
Day-star
at
length
arise
in
my
heart
and
enlighten
and
warm
my
minde
with
love
of
thee
,
and
let
that
breath
of
new
life
be
inspired
into
me
,
enliven
my
dead
bodie
,
and
re
unite
and
animate
my
drie
bones
,
and
excite
me
with
new
vigour
to
the
perfourming
thy
holy
will
:
that
so
the
life
I
now
live
may
be
by
the
faith
of
the
Son
of
God
:
and
being
poor
in
spirit
as
he
was
,
I
may
be
pure
in
spirit
as
he
allso
was
,
for
theirs
is
the
Kingdome
of
God
,
even
the
Kingdome
of
Grace
here
,
and
the
Kingdome
of
Glory
hereafter
,
whither
,
O
mercifull
God
and
Father
,
in
thy
due
time
bring
me
,
for
thy
blessed
Sons
sake
Jesus
Christ
my
Saviour
.
Amen
.
The
Third
Part.
Treating
of
the
UNITIVE
WAY
OF
THE
Devout
Soule
with
God.
SECT.
I.
Of
the
Nature
of
true
Vnion
with
God
,
and
Mysticall
Theologie
:
and
of
the
Abuses
and
due
Vse
thereof
.
1.
SUCH
due
preparation
being
made
towards
Spirituall
Life
,
in
laying
aside
every
sin
so
easily
besetting
us
,
the
remainder
of
our
Christian
Race
towards
God
,
and
our
Union
with
him
are
more
easily
attained
:
which
Union
is
by
Saint
John
,
called
,
our
fellowship
with
the
Father
and
the
Son
,
1
John
1.
3.
And
this
is
it
which
vulgarly
is
called
allso
,
Perfection
:
Perfection
being
here
used
for
Justification
by
faith
in
Christ
:
and
Christ
dwelling
in
us
,
and
such
a
measure
of
assurance
of
Gods
grace
and
favour
which
are
competible
to
our
Militant
state
in
this
life
,
and
incline
God
to
the
acceptation
of
us
to
a
future
inheritance
of
Immortalitie
and
Glorie
.
And
to
this
,
it
is
not
absolutely
necessarie
that
no
blemish
,
imperfection
or
infirmity
should
be
incident
;
but
that
none
such
should
be
found
,
which
either
of
it selfe
should
tend
to
corruption
,
or
deserve
amputation
from
the
Body
of
Christ
,
of
which
,
such
perfection
and
conjunction
make
us
members
.
2.
Thus
far
onely
,
if
the
phanaticall
strains
found
in
Mysticall
Theologie
of
contrarie
Extremes
,
had
proceeded
,
not
onely
innocencie
but
honour
allso
had
been
due
unto
it
.
But
we
finde
the
Moderne
advancers
of
it
,
to
have
scandalously
corrupted
it
,
by
affectation
of
excesses
in
Stile
and
big
Language
,
and
facts
agreeable
to
them
:
whereas
Bonaventure
writing
on
that
Subject
,
thus
simply
describes
it
,
in
his
Prologue
to
it
.
It
is
the
extension
of
love
towards
God
,
by
the
desire
of
love
.
And
a
little
after
he
saith
,
It
is
such
,
whereby
the
religious
Soule
leaving
humane
Wisdome
,
the
curiousnesse
of
unprofitable
knowledge
,
and
the
sophistry
of
argumentations
and
Opinions
,
by
the
Ascent
of
love
rises
up
to
the
Fountain
of
all
,
by
desiring
,
in
which
onely
she
finds
trueth
:
insomuch
that
the
simple
Laick
being
in
the
School
of
God
,
may
receive
this
wisdome
from
God
himselfe
immediately
,
by
the
affection
of
love
;
which
no
naturall
Philosopher
,
nor
secular
Master
,
nor
humane
Intelligence
,
can
attain
to
.
Neither
is
the
description
of
this
Unitive
Way
given
by
Gerson
in
his
Mysticall
Theologie
;
to
be
rejected
;
where
,
more
soberly
than
divers
of
late
dayes
affect
to
speak
;
He
saith
,
Mysticall
Divinitie
is
an
experimentall
Knowledge
had
of
God
,
by
the
conjunction
with
God
by
spirituall
affection
.
But
we
cannot
allow
of
such
great
swelling
words
,
and
ecstaticall
practices
answerable
thereunto
,
wrapping
mens
Soules
in
a
Cloud
of
reall
Ignorance
,
in
the
midst
of
their
pursuit
of
supreame
Knowledge
;
and
suffering
them
to
fall
into
direct
profanenesse
of
words
and
deeds
,
while
they
have
a
strong
and
vain
emulation
and
affectation
of
sublimest
Devotion
,
and
Pietie
:
which
,
to
passe
over
the
many
exorbitancies
in
this
kinde
,
found
amongst
such
as
are
known
by
the
name
of
Phanatiques
,
a
great
pretender
to
Devotion
,
Horstius
in
a
Latine
Book
,
which
he
calls
The
Paradise
of
the
Soule
,
hath
fallen
into
,
there
speaking
in
this
manner
,
pag.
59.
Trulie
Lord
,
if
what
is
not
possible
,
I
were
owner
of
any
thing
which
thou
wantedst
,
I
would
willingly
yield
all
to
thee
,
and
give
it
thee
.
Yea
,
if
I
could
be
God
,
I
would
not
,
for
this
onely
,
that
thou
mightest
be
God
and
have
no
Peer
.
Which
,
with
us
,
is
no
better
than
a
piece
of
fond
Devotion
,
and
implicite
Blasphemie
,
proceeding
from
an
illimited
affectation
of
strange
and
monstrous
expressions
,
familiar
with
such
like
Mysticall
Divines
;
carefully
to
be
avoided
and
shunned
,
as
the
bane
of
true
and
favourie
Religion
towards
God
:
whereby
the
Devill
sets
Christians
,
as
once
he
did
Christ
,
on
the
Pinacle
(
as
it
were
)
of
the
Temple
,
that
he
may
the
more
easily
cast
them
down
headlong
.
But
the
heart
of
a
true
Believer
being
well-grounded
in
Faith
,
and
setled
in
love
to
God
,
is
capable
of
some
singular
and
extraordinarie
sense
of
Gods
goodnesse
,
and
the
wisdome
which
cometh
from
above
,
with
a
true
spirituall
ardour
towards
God
,
and
desire
of
Union
with
him
:
which
may
be
said
to
consist
in
these
three
things
.
First
,
A
Cleerenesse
,
then
Soundnesse
;
lastly
,
Acquiescence
in
the
Will
and
Wayes
of
God.
Whereby
the
Soule
having
,
in
some
competent
manner
,
escaped
the
pollutions
of
the
world
,
2
Pet.
2.
cleaveth
so
stedfastly
to
the
Lord
,
or
is
joyned
to
him
,
as
it
is
,
1
Corin
.
6.
17.
that
it
becomes
one
Spirit
;
not
by
transmutation
of
nature
or
substance
,
but
by
assimilation
in
Holinesse
,
and
plenarie
subjection
of
the
will
of
Man
to
the
Will
of
God
:
that
so
God
may
be
all
in
all
.
Which
is
more
corporally
expressed
by
Saint
Paul
,
Ephes.
5.
where
he
saith
of
true
Believers
,
We
are
members
of
his
Bodie
,
of
his
Flesh
,
and
of
his
Bones
:
Not
by
transubstantiation
of
Natures
,
but
transformation
and
renewing
of
the
minde
:
as
is
said
,
Rom.
12.
2.
So
that
,
as
Saint
Paul
speaks
,
Galat.
2.
20.
The
life
which
a
Christian
so
transformed
out
of
himselfe
,
and
conformed
unto
Christ
,
liveth
,
he
liveth
not
;
but
Christ
liveth
in
him
,
by
the
faith
and
love
of
Christ
:
a
state
of
Grace
bordering
nere
upon
Glory
it selfe
.
In
which
Mysticall
Language
,
great
care
is
to
be
used
,
least
a
Believer
be
so
far
drawn
away
from
the
solid
foundation
and
edifying
knowledge
,
that
his
Religion
should
end
in
aery
speculations
and
notions
;
and
these
in
bold
denominations
given
himselfe
.
And
lastly
,
Spirituall
life
or
walking
with
God
,
as
did
Enoch
,
untill
a
translation
be
made
from
hence
,
nerer
to
the
presence
and
fruition
of
God.
3.
Therefore
,
to
prevent
Delusions
incident
to
high
flyers
in
Divinitie
in
this
kinde
,
Our
speculations
must
be
measured
by
our
love
to
God
reciprocated
upon
the
sense
of
Gods
love
,
wherewith
he
first
loved
us
:
And
lest
,
even
this
love
should
prove
a
fondnesse
,
the
sincerity
of
it
is
to
be
proved
by
the
practice
of
a
mans
life
,
answering
in
Puritie
and
degree
,
the
fervour
pretended
of
love
:
Not
denying
that
where
such
intimate
conjunction
there
is
between
God
and
the
Soule
,
certain
tacite
and
inward
signatures
thereof
are
made
to
it
,
invisible
to
the
world
;
and
sensible
only
to
its
selfe
;
but
not
so
,
as
therein
to
acquiesce
without
all
sollicitude
:
as
if
such
were
allreadie
in
Heaven
;
but
with
constant
contentions
about
these
two
principall
Points
.
4.
First
,
How
they
should
continue
in
that
good
state
to
which
they
have
allreadie
attained
:
which
is
no
otherwise
brought
to
passe
than
by
the
meanes
whereby
it
was
attained
;
as
naturall
Bodies
subsist
by
the
same
Elements
of
which
they
doe
consist
.
And
secondly
,
because
to
rest
satisfied
with
what
a
man
hath
without
designe
held
up
of
proceeding
,
is
the
next
way
to
lose
what
he
hath
,
and
to
fall
backward
,
and
to
decay
.
It
is
necessary
ever
to
be
pressing
forward
,
that
the
Tide
may
allwayes
be
rising
in
grace
,
least
upon
willfull
remission
and
slacknesse
,
the
Soule
be
,
by
degrees
,
left
emptie
and
dry
.
For
it
is
the
Character
of
Heaven
given
by
Saint
John
,
Revelat.
14.
That
they
rest
from
their
labours
:
which
belongs
not
to
any
,
(
not
the
highest
)
in
this
life
,
that
they
should
cease
to
doe
good
,
untill
that
Sabbath
above
shall
be
enter'd
into
,
and
celebrated
.
And
yet
even
of
the
blessed
,
there
,
we
read
,
Revelat.
4.
8.
That
they
rest
not
day
and
night
,
to
act
according
to
that
state
,
where
there
is
Union
with
God
indissoluble
,
and
Communion
to
satiety
,
without
surfeit
on
one
hand
,
or
wearinesse
on
the
other
.
A
resemblance
whereof
is
to
be
obtained
even
in
this
life
by
those
who
by
diligent
attendance
on
spirituall
Duties
here
,
and
denying
the
world
,
doe
(
as
Gregory
saith
,
Hom.
34.
on
the
Gospells
)
burne
with
the
flames
of
lofty
Contemplation
breathing
onely
with
desire
of
their
Creatour
,
and
coveting
nothing
farther
in
this
world
,
are
nourished
with
the
sole
love
of
Eternitie
.
They
contemne
all
earthly
things
,
and
in
their
mindes
transcend
all
temporary
things
.
They
love
and
burne
:
and
in
that
heat
they
rest
quiet
:
they
burne
by
loving
,
and
by
their
speech
inflame
others
allso
:
and
whome
by
their
words
they
touch
they
instantly
cause
to
burne
with
the
love
of
God.
Why
therefore
may
I
not
call
such
as
these
Seraphims
,
whose
hearts
are
converted
into
fire
,
shining
and
burning
,
and
withall
illuminating
the
eyes
of
mens
mindes
unto
heavenly
things
,
and
pricking
them
with
tears
,
purge
away
the
rust
of
Vices
.
This
in
sum
may
be
said
to
be
the
more
perfect
state
of
the
Soule
here
united
unto
God
:
of
which
we
are
now
more
particularly
to
treat
.
SECT.
II.
That
this
Vnion
consisteth
chiefly
in
true
knowledge
of
God
,
and
Love
experimentall
and
reciprocall
.
1.
THEY
who
write
Scholastically
of
this
Union
of
the
Soule
with
God
in
their
Treatises
of
Mysticall
Theologie
,
doe
first
speak
of
it
in
the
Speculative
way
:
endeavouring
to
show
the
difference
between
it
and
common
Theologie
;
and
in
what
part
of
the
minde
this
Science
is
seated
,
and
such
like
:
which
we
purposely
here
omitt
;
And
some
more
phanatically
having
learned
from
Saint
Paul
,
Ephes
.
5.
That
Christ
is
the
Husband
of
the
Church
;
and
consequently
,
that
there
is
a
Mysticall
Wedlock
between
it
,
and
every
true
particular
member
of
that
,
and
Christ
,
pursue
the
Allegorie
so
boldly
and
indiscreetly
,
as
to
prophane
that
holy
Mysterie
,
by
carnall
resemblances
and
Scholies
,
which
we
shall
avoid
.
It
sufficing
that
as
Saint
Paul
there
saith
,
Great
is
the
Mysterie
:
and
that
great
Mysteries
are
not
too
curiously
to
be
enquired
into
,
but
believed
firmly
,
with
endeavours
to
attain
the
same
;
which
endeavours
must
be
grounded
upon
the
proper
meanes
conducing
thereunto
;
which
most
of
all
deserve
here
to
be
explained
.
2.
Of
these
then
,
the
present
knowledge
of
God
,
according
to
humane
capacitie
,
must
needs
be
the
first
step
;
and
that
not
a
knowledge
of
humane
Science
,
but
rather
of
Christian
faith
and
experience
:
which
St.
Paul
,
2
Corinth.
2.
14.
most
aptly
and
significantly
calleth
,
the
savour
of
the
knowledge
of
God
,
not
onely
informing
,
but
affecting
us
,
as
it
were
,
sensibly
,
or
experimentally
.
3.
Upon
this
good
beginning
is
built
the
desire
of
God
,
as
of
the
most
excellent
,
glorious
,
and
good
object
of
all
;
that
being
fullfilled
which
Isaiah
hath
,
Chap.
26.
8.
Yea
in
the
way
of
thy
judgements
,
O
Lord
,
have
we
waited
for
thee
:
the
desire
of
our
Soule
is
to
thy
Name
,
and
to
the
Remembrance
of
thee
.
For
in
trueth
,
God
is
in
himselfe
the
most
desireable
of
all
things
,
as
he
is
the
chiefest
good
of
all
things
,
and
of
whose
fullnesse
in
that
kinde
,
all
things
that
are
good
,
doe
partake
and
become
good
.
So
that
as
it
is
impossible
any
thing
should
be
form'd
really
good
but
what
is
really
,
and
more
perfectly
such
in
him
;
so
can
we
desire
nothing
but
what
is
most
absolutely
and
perfectly
to
be
had
in
,
and
with
him
:
So
that
,
according
to
the
illumination
of
the
understanding
concerning
God
and
things
Divine
,
will
follow
an
appetite
of
the
will
affected
therewith
.
For
naturall
Philosophie
teaches
truely
,
than
man
hath
not
Free-will
in
choosing
that
which
is
chiefest
Good
and
ultimate
of
all
;
but
without
consultation
or
deliberation
,
ravished
with
its
allsufficiencie
and
plenitude
,
tendeth
naturally
and
necessarily
to
it
,
as
the
last
end
of
all
,
beyond
which
there
is
no
passing
:
and
besides
it
,
there
is
no
straying
;
as
being
immense
.
So
that
we
may
suppose
Lucifer
himselfe
excelling
naturally
in
perspicacitie
and
intuitive
knowledge
,
which
he
had
of
that
absolute
Good
,
was
so
far
surprised
with
its
splendour
and
perfection
,
that
contenting
not
himselfe
to
be
neer
,
contemplate
,
and
enjoy
it
,
affected
to
be
that
it selfe
by
sacrilegious
ambition
,
and
so
lost
what
really
he
had
,
and
was
.
So
that
we
may
perceive
a
necessarie
conjunction
between
cleer
and
firme
knowledge
,
and
sincere
and
fervent
love
:
as
there
is
a
Morall
(
as
they
call
it
)
necessity
of
conjunction
between
Love
,
and
the
thing
we
so
loved
.
4.
Under
Love
,
(
which
is
the
very
Unitive
Bond
of
Christ
and
the
Soule
)
we
comprehend
Desire
allso
;
which
some
make
one
kinde
of
Love
,
and
Complacencie
,
another
.
But
Complacencie
being
rather
a
Concomitant
of
Love
possessed
of
its
Object
,
than
any
actuall
appetite
,
may
more
properly
be
termed
a
satiation
and
rest
of
the
Soule
.
But
Love
is
an
act
or
motion
towards
somewhat
not
fully
,
at
least
,
enjoyed
.
And
though
there
may
be
a
full
fruition
,
the
heart
of
man
ceases
not
to
love
or
desire
in
some
sense
:
as
when
that
actually
and
at
present
enjoyed
,
is
desired
as
absent
,
and
in
the
continuation
,
for
time
to
come
.
For
as
no
man
,
according
to
the
Philosophie
of
Saint
Paul
,
hopeth
for
what
he
hath
,
so
neither
doth
he
desire
what
he
hath
;
but
the
desire
remaining
after
possession
,
is
of
the
perpetuation
,
and
indeficiencie
of
the
same
.
As
when
Peter
and
John
at
the
Transfiguration
of
Christ
,
beholding
and
admiring
the
Glorie
,
did
desire
Tabernacles
to
be
erected
,
in
which
they
might
rest
further
in
the
blessed
state
they
were
then
in
.
So
much
more
full
then
as
our
knowledge
is
of
God
and
his
Excellencies
in
Christ
,
so
much
more
ardent
will
be
,
and
so
much
better
settled
,
our
love
of
them
;
and
consequently
our
union
more
intimate
and
fixed
in
them
:
answerable
to
which
the
Schoolmen
as
well
as
Mysticall
Divines
,
have
found
out
four
degrees
of
Love
divine
(
Thom.
1.
2.
qu.
28.
a.
5.
Co.
)
Liquefaction
,
Fruition
,
Languor
,
and
Fervour
,
which
I
hold
not
fit
to
be
here
insisted
upon
,
as
being
more
admirable
than
profitable
.
A
more
moderne
Authour
,
and
more
truely
and
devoutly
,
reduceth
all
love
of
God
to
these
three
Heads
:
whereof
the
first
cometh
onely
through
Faith
,
without
gracious
imaginations
,
or
spirituall
Knowledge
of
God
;
which
is
in
the
least
Soule
reformed
by
Faith
;
and
in
the
lowest
degree
of
Charity
;
which
is
good
as
sufficing
to
salvation
.
The
second
is
that
which
a
Soule
feeleth
through
faith
and
imagination
of
Jesus
in
his
Manhood
:
which
is
better
than
the
former
,
when
the
Imagination
is
stirred
by
Grace
.
For
then
the
spirituall
Eye
is
opened
in
beholding
of
his
Humanitie
.
The
third
is
Love
that
a
Soule
feeleth
through
spirituall
sight
of
the
Godhead
,
in
the
Humanity
,
as
it
may
be
seen
here
,
is
the
best
and
most
worthy
,
and
that
is
perfect
love
.
This
love
a
Soule
feeleth
not
till
it
be
reformed
in
feeling
:
Thus
that
Authour
,
in
the
Scale
of
Perfection
.
5.
But
I
esteem
that
more
usefull
and
easie
distinction
of
Love
or
Union
with
God
alltogether
sufficient
for
all
purposes
requisite
to
a
good
Christian
:
For
either
we
love
because
by
Faith
we
know
and
see
spiritually
,
things
lovely
or
desireable
,
as
God
in
his
Perfections
,
and
Christ
in
his
Mediation
active
,
and
passive
,
and
the
holy
Spirit
in
its
operations
Divine
:
Or
we
love
because
we
finde
and
feel
the
power
of
all
these
in
the
inward-man
,
by
the
sense
of
the
Love
of
God
first
in
such
sort
manifested
unto
us
.
For
as
Saint
Austine
,
Epist.
106.
hath
it
(
answerable
to
the
grounds
laid
by
Saint
John
,
1
Epist.
4.
19.
)
Faith
which
worketh
by
love
,
would
not
work
at
all
,
unlesse
the
very
Love
of
God
be
first
shed
abroad
in
our
hearts
,
by
the
Holy
Spirit
,
which
is
given
to
us
.
SECT.
III.
Of
the
excesse
of
Vnitive
Love
of
God
,
in
Extasies
and
Raptures
,
with
their
abuses
and
uses
noted
.
1.
ALthough
the
principall
designe
in
this
Unitive
Tractate
be
not
to
fill
the
Brain
with
gallant
Speculations
,
and
gay
Notions
of
Union
with
God
,
yet
because
it
seemeth
necessary
to
a
competent
understanding
of
the
Love
,
wherewith
God
doth
love
us
,
and
of
that
whereby
we
love
God
,
to
take
in
the
Extent
of
it
,
it
will
not
be
amisse
to
consider
the
doctrine
and
use
of
Extasies
,
and
Raptures
,
too
much
famed
by
some
,
and
no
lesse
defamed
by
others
.
For
as
supream
Illuminations
by
Faith
and
Contemplation
ordinarie
do
receive
their
Crown
and
summitie
by
extraordinarie
Revelations
and
Visions
,
God
may
,
and
doth
sometimes
impart
to
his
Servants
;
so
may
it
be
that
the
top
of
spirituall
Affections
and
Love
seraphicall
,
may
touch
the
bottome
of
extraordinary
Extasies
and
Raptures
:
which
are
certain
transportations
of
the
Soule
above
the
pitch
of
common
Love
,
though
sincere
,
sound
,
faithfull
,
and
saving
.
For
in
trueth
,
I
scarce
read
of
any
Religion
(
except
we
make
some
factions
,
Religions
)
in
which
instances
of
wonderfull
nature
to
this
purpose
,
are
not
found
:
excepting
the
Mother
faction
of
late
.
For
others
issuing
from
them
,
have
gloried
much
of
such
elevations
and
transportations
:
And
Histories
and
Relations
very
credible
assure
us
,
that
of
old
,
amongst
the
Heathen
,
and
at
this
day
amongst
the
Mahometans
,
certain
devout
Persons
in
their
way
,
receive
(
after
some
Ceremonies
used
to
that
end
)
supernaturall
impressions
and
Inspirations
extaticall
.
And
why
not
?
Since
it
is
very
probable
that
all
Religions
tending
either
remotely
or
immediately
to
the
worship
of
a
Deity
,
whereby
some
honour
,
at
large
and
blindly
,
is
given
unto
the
only
true
God
,
above
what
Atheists
ascribe
to
the
same
;
and
that
according
to
the
most
probable
Philosophie
about
Spirits
,
there
are
divers
kinds
of
them
;
some
purer
,
others
impurer
;
some
most
malitious
,
and
mischievous
,
others
lesse
noxious
;
that
God
the
most
Wise
,
just
,
and
infinite
dispenser
of
all
things
,
and
disposer
,
may
give
way
to
Spirits
to
enter
into
and
cooperate
with
zealous
Persons
in
their
simple
,
yet
intense
devotion
to
a
Deity
,
and
manage
them
according
to
the
merits
and
manner
of
their
Profession
:
So
that
in
very
trueth
,
faithfull
and
unerring
judgement
of
a
sound
Religion
cannot
be
made
from
such
possessions
and
transportations
;
but
on
the
contrary
rather
,
that
not
the
reality
,
but
purity
and
divinenesse
of
such
Extasies
are
to
be
estimated
from
the
reasonablenesse
,
trueth
and
holinesse
of
the
Religion
professed
by
such
Enthusiasts
.
Onely
this
may
be
well
granted
,
that
such
Persons
by
such
Enthusiasmes
,
are
competently
characterized
for
select
Persons
in
their
Professions
,
whether
Idolatrous
,
Hereticall
,
or
Orthodox
.
2.
Or
may
we
not
say
;
as
there
is
one
Fire
necessary
for
the
Cook
to
make
his
Vessels
boyl
over
(
for
Extasies
are
certain
ebullitions
of
the
spirit
of
a
Man
,
)
and
another
Fire
requisite
to
the
Smith
,
to
temper
and
fashion
his
Mettall
,
and
another
to
the
Founder
for
his
service
:
so
severall
loves
giving
severall
heats
,
those
severall
heats
have
severall
effects
upon
divers
Subjects
which
they
work
on
.
Certainly
,
though
true
and
modest
Believers
should
not
live
or
carrie
themselves
so
towards
God
,
as
if
they
would
oblige
him
to
extraordinarie
Inspirations
or
Motions
to
be
granted
them
,
so
should
the
modestest
of
all
demean
themselves
in
their
Religion
,
as
thereby
they
should
be
more
susceptible
of
supererogated
Gifts
,
or
measure
running
over
,
as
the
Gospell
speakes
,
from
God.
Of
which
impartments
,
I
doe
verily
believe
the
professours
of
that
Faction
,
who
are
Enemies
to
all
prescribed
disciplining
,
shall
never
be
partakers
;
pretending
their
Divinity
is
too
spirituall
to
trouble
themselves
with
such
Exercises
,
and
they
must
goe
the
nearest
way
to
Christ
,
destructive
of
all
bodily
reverence
,
decencie
,
and
due
veneration
:
which
consists
in
select
outward
formes
and
fashions
distinguishing
to
the
sense
,
divine
from
naturall
,
morall
,
or
civill
services
,
as
is
most
requisite
.
3.
But
as
to
Extasies
,
of
which
we
now
speak
,
as
they
are
such
which
God
vouchsafes
to
cause
to
the
eminently
constant
and
servent
in
his
service
and
worship
,
so
may
we
not
argue
a
certainty
of
Gods
valuing
those
Vessels
he
so
fills
,
as
more
honourable
,
or
holy
than
some
others
,
from
which
he
with-holds
such
gifts
:
though
,
where
he
so
conferrs
them
,
and
they
are
not
delusions
of
idle
and
Evill
Spirits
imitating
divine
,
no
doubt
but
there
is
some
good
degree
of
holinesse
preceding
,
not
common
to
all
true
Believers
.
For
still
we
must
look
on
them
as
gifts
to
profit
withall
,
and
not
as
Graces
,
whereby
men
actually
have
profited
.
And
the
profit
which
succeeds
thereupon
is
rather
of
others
than
themselves
.
For
such
they
are
described
to
be
,
that
in
them
sometime
the
reason
is
taken
away
from
them
who
suffer
them
;
and
sometime
,
their
senses
.
I
scarce
know
what
to
judge
of
that
saying
of
Antonie
the
Great
,
undoubtedly
eminently
devout
,
whatever
Moderne
Censurers
may
judge
,
which
Cassian
in
Collat
.
relates
,
That
no
man
arrives
at
the
perfection
of
Prayer
,
who
in
Prayer
understands
what
he
sayes
:
which
possibly
might
give
occasion
to
moderner
Authours
to
invent
such
a
kinde
of
Prayer
which
they
call
Supramentall
:
that
is
,
such
which
is
above
Intelligence
:
but
this
I
may
presume
to
say
;
that
,
if
any
whose
Office
it
is
to
be
the
Voice
of
the
People
to
God
in
Publique
,
(
who
then
especially
should
together
with
him
offer
a
reasonable
Sacrifice
to
God
)
should
affect
or
willfully
fall
into
such
extaticall
formes
of
speaking
that
neither
he
should
understand
himselfe
,
nor
should
be
understood
by
others
,
he
must
be
owing
to
some
other
Spirit
for
such
his
gifts
,
than
that
of
God.
4.
And
for
privation
of
Senses
in
Extasies
,
some
Instances
may
be
given
very
credible
,
during
such
translations
of
minde
:
which
I
dare
neither
rashly
applaud
,
nor
condemn
.
But
whether
this
was
the
case
of
that
holy
man
Elpidius
of
whome
the
Auncients
write
,
I
know
not
;
that
he
was
wont
to
stand
whole
Nights
in
Prayer
and
praising
God
in
Psalmes
(
not
in
recitation
of
Creeds
and
Ave
Maries
)
with
such
stedfastnesse
,
that
being
once
stung
with
a
Scorpion
,
he
changed
not
his
posture
.
Which
might
be
ascribed
to
an
holy
pertinacie
against
sense
,
not
without
sense
.
But
if
evill
Spirits
entring
into
,
and
possessing
Vessells
of
dishonour
and
impious
,
drown
the
senses
for
that
time
;
there
is
no
incrediblenesse
,
that
the
good
Spirit
of
Grace
and
Peace
,
may
overcome
all
sensations
externall
.
Was
it
not
so
with
Saint
Paul
,
when
,
as
we
read
,
2
Corinth.
12.
he
was
wrapt
up
into
the
third
Heaven
,
whether
in
the
body
or
out
of
the
body
,
he
knew
not
?
And
't
is
most
apparent
that
some
Epilepticall
distempers
,
bereave
men
both
of
sense
and
Reason
.
And
it
is
related
to
us
by
Bodin
,
Theatr.
Naturoe
lib.
4.
that
in
Germanie
,
divers
men
are
wont
to
cast
themselves
by
Witchcraft
,
into
Extasies
in
such
manner
,
that
for
the
time
,
they
feel
no
pain
,
by
blowes
,
pinchings
,
or
burnings
;
but
returning
to
their
common
senses
,
they
presently
feel
most
grievous
torments
.
And
this
I
rehearse
,
verily
believing
that
God
by
his
holy
Spirit
doth
elevate
some
men
so
extraordinarily
as
that
they
exceed
humane
order
in
contemplations
and
sensations
heavenly
:
and
that
evill
Spirits
may
counterfeit
notably
the
same
effects
in
their
Servants
.
And
hereupon
I
leave
these
few
Rules
to
all
sober
,
faithfull
and
devout
Christians
,
tending
to
the
discerning
of
Spirits
good
and
evill
.
5.
First
,
they
who
pursue
the
great
meanes
ordained
of
God
to
arrive
at
the
heighth
of
the
Love
of
God
uniting
them
to
God
,
and
causing
an
acquiescence
and
rest
in
him
:
so
that
in
effect
their
reasons
and
senses
naturall
inconsisting
with
such
perfection
,
should
be
lost
in
God
and
in
Christ
,
and
they
live
in
the
world
undisturbed
by
it
;
are
laudably
and
safely
extaticall
.
6.
Secondly
,
That
they
who
may
have
surpassed
others
in
the
exercise
of
Christian
Vertues
,
and
the
Unitive
Way
with
God
,
and
no
wayes
aim
at
such
Perfections
,
or
desire
them
;
as
,
at
the
best
,
not
making
the
Soule
more
good
,
but
more
great
rather
,
and
not
more
dear
or
acceptable
to
him
,
which
should
be
every
prime
Christians
studie
and
endeavour
,
may
have
exaltations
of
this
nature
:
which
importunately
coveted
,
may
provoke
God
to
deliver
them
over
to
delusions
of
evill
Spirits
.
7.
Thirdly
,
Seeing
counterfeit
Ware
comes
too
often
under
the
countenance
and
resemblance
of
what
is
pure
and
passing
good
;
the
soundnesse
of
the
faith
professed
by
such
,
is
not
proved
by
such
excesses
:
but
such
excesses
must
be
rather
judged
by
the
Law
and
Testimonie
of
God
,
as
Isaiah
speakes
Chap.
8.
upon
which
Faith
is
grounded
,
and
by
which
,
it
is
directed
.
For
no
otherwise
true
is
that
description
of
Extasies
given
by
that
auncient
Authour
called
Dionysius
the
Areopagite
,
That
Extasies
are
a
wisdome
putting
a
man
besides
himselfe
,
than
that
suspension
,
or
absorption
of
naturall
knowledge
and
understanding
is
occasioned
by
the
dominion
of
divine
Irradiations
truely
so
called
.
So
that
this
excesse
of
Light
and
Love
must
be
it selfe
subject
to
tryall
,
and
that
twofold
principally
:
the
one
taken
from
the
Antecedent
;
and
the
other
from
the
Consequent
Circumstances
.
For
if
sobernesse
of
believing
,
and
divinenesse
of
behaving
our selves
lead
not
to
these
Extasies
,
they
are
spurious
and
dangerous
.
Again
,
if
such
transported
mindes
,
thereupon
fall
into
unreasonable
,
unjust
,
or
ridiculous
actions
inconsistent
with
the
gravitie
,
and
puritie
of
the
divine
Presence
there
supposed
,
it
is
but
reasonable
to
suspect
,
the
Scene
to
be
managed
by
idle
Spirits
.
For
Rapts
of
a
Royall
stamp
,
are
such
as
Gerson
describes
,
An
experimentall
knowledge
of
God
,
obtained
by
a
conjunction
of
spirituall
affection
:
Which
Unitive
and
experimentall
knowledge
may
be
had
without
the
disorder
of
the
naturall
understanding
;
and
may
allso
dissetle
it
so
as
to
depend
,
for
some
time
,
wholly
upon
Gods
supportation
and
transportation
:
and
that
especially
in
the
estimation
of
the
world
,
and
common
judgements
.
For
thus
was
Christ
judged
to
be
,
Mark
3.
21.
and
that
by
his
own
Friends
,
besides
himselfe
:
and
Saint
Paul
allso
,
by
Festus
,
and
by
some
other
Believers
;
as
may
be
gathered
from
2
Corinth.
5.
13.
SECT.
IV.
Of
the
Vnion
of
the
Soule
with
God
by
Divine
Contemplation
and
Meditation
;
with
some
instances
of
particular
Subjects
of
this
latter
.
1.
WHEN
Meditation
and
Contemplation
are
distinguished
,
as
sometimes
they
are
;
Contemplation
may
be
said
to
be
directed
immediately
to
God
,
and
the
fixing
of
the
minde
and
heart
on
him
;
and
from
,
and
through
him
,
to
cast
an
eye
on
the
Creatures
and
the
various
acts
of
his
Providence
,
in
which
he
is
seen
allso
with
an
Evening
Light
and
Knowledge
,
as
he
is
with
a
Morning
Light
(
as
Saint
Austin
was
wont
to
speak
)
by
that
immediate
Intuition
,
which
yet
properly
is
to
be
attained
onely
in
Heaven
.
But
Meditation
is
the
consideration
of
created
things
,
not
so
much
as
they
are
in
themselves
,
which
is
the
employment
of
naturall
Philosophers
,
but
as
they
are
effects
of
a
Divine
and
supernaturall
Power
and
designed
to
the
assistance
of
duller
and
weaker
Eyes
,
which
are
not
able
to
behold
the
Glorie
of
God
but
as
men
doe
the
beauty
of
the
Sun
,
in
Water
.
And
yet
from
hence
,
ascent
is
made
to
a
faithfull
and
fruitfull
apprehension
of
God
himselfe
:
where
the
Soule
mounted
,
as
was
Peter
,
James
and
John
at
the
transfiguration
of
Christ
,
desireth
to
abide
and
have
its
residence
for
ever
.
2.
But
Grace
and
Goodnesse
here
being
in
their
minoritie
,
yea
and
under
Tutours
and
Governours
,
as
the
Apostle
speakes
,
Galat.
4.
2.
We
are
not
to
take
possession
of
the
promised
and
expected
Inheritance
,
in
this
life
:
But
the
Methode
hereunto
is
this
,
which
we
finde
exemplified
in
David
speaking
thus
,
Psalm
17.
I
will
behold
thy
face
in
righteousnesse
here
:
when
I
awake
I
shall
be
satisfied
with
thy
likenesse
.
For
as
Saint
Paul
allso
saith
,
1
Corinth.
13.
12.
2
Corinth.
3.
18.
We
all
with
open
face
beholding
,
as
in
a
glasse
,
the
glorie
of
the
Lord
,
are
changed
as
into
the
same
Image
,
from
glorie
to
glorie
even
as
by
the
Spirit
of
the
Lord
:
meaning
hereby
,
that
the
Spirit
of
God
concurring
with
the
Glasse
of
Gods
Creatures
,
and
his
revealed
Word
,
gives
us
a
true
,
but
a
distant
and
,
so
,
dimme
representation
of
God
,
as
through
Perspectives
.
And
these
to
improve
to
the
best
degree
and
advantage
,
is
the
great
businesse
of
our
present
state
here
;
as
whereby
we
are
dayly
wrought
to
a
conformity
to
the
Image
of
Christ
and
God
,
defaced
in
us
;
and
returne
unto
his
likenesse
,
and
a
liking
of
him
:
which
two
are
both
Unitive
of
us
to
God
,
and
actuall
Union
with
him
,
according
to
our
present
capacity
.
For
it
is
true
in
Religion
what
Philosophie
,
in
her
Sphere
,
teaches
:
that
the
Understanding
is
made
all
things
,
answerable
to
its
Object
:
the
minde
of
man
wonderfully
conforming
it selfe
to
such
things
as
are
brought
unto
it
by
the
Ear
or
Eye
;
and
is
in
a
manner
figured
by
them
:
as
we
see
that
Water
admitting
any
Body
more
solid
than
it selfe
,
into
it selfe
,
gives
way
to
it
and
receives
the
shape
thereof
within
it selfe
:
as
doth
the
Air
allso
,
though
not
so
visibly
to
our
sense
.
So
the
minde
of
man
contemplating
and
conceiving
God
and
Divine
matters
,
is
formed
or
conformed
to
the
same
,
morally
;
loosing
its
naturall
shape
and
posture
,
and
propensities
:
which
is
thus
expressed
by
Saint
Paul
,
Rom.
12.
2.
And
be
not
conformed
to
this
world
,
but
be
transformed
by
the
renewing
of
your
minde
,
that
ye
may
prove
what
is
that
good
,
that
acceptable
and
perfect
will
of
God.
For
instance
,
a
man
hearing
and
taking
pleasure
in
absurd
,
riotous
,
and
obscene
Discourses
or
Books
,
(
as
is
in
part
noted
before
)
is
conformed
thereunto
and
corrupted
therewith
;
the
Images
of
things
so
imbibed
or
impressed
,
being
with
great
difficulty
to
be
removed
,
and
with
great
facility
and
promptitude
stirring
up
,
or
,
at
least
,
yielding
to
sinfull
temptations
,
as
occasion
shall
be
offered
agreeably
.
And
so
in
mens
reading
of
the
Histories
of
far
and
unknown
Countries
,
and
the
strange
fruits
of
the
Earth
,
the
motions
of
the
Air
,
and
temper
differing
from
ours
,
and
the
unusuall
formes
of
Beasts
and
such
like
Rarities
,
doe
beget
an
inclination
in
the
minde
to
be
present
on
the
place
.
Likewise
Relations
of
Battles
,
wise
Stratagems
,
Valiant
and
bold
Actions
in
others
,
inflame
the
spirit
to
an
imitation
.
In
like
manner
,
he
who
converses
much
with
Religion
,
its
strange
and
preternaturall
Notions
,
the
sublime
Speeches
,
and
heroicall
Actions
of
Saints
and
Martyrs
,
and
especially
the
admirable
designe
,
and
Providence
of
God
in
Lost
mans
Redemption
and
Restitution
,
perfourmed
by
Christ
,
cannot
choose
but
finde
and
feel
a
disposition
in
himselfe
,
answering
the
impressions
made
in
his
minde
of
them
;
where
it
is
not
notoriously
pester'd
with
earthly
and
vitious
Habits
prepossessing
it
;
which
by
the
foresaid
prescriptions
of
the
Purgative
Exercise
,
must
be
first
discharged
,
before
any
such
transformation
,
as
we
speake
of
,
can
be
hoped
for
.
For
no
man
can
attain
to
any
savourinesse
or
complacencie
in
any
faculty
whatever
,
untill
by
frequent
practice
,
he
becomes
a
competent
Master
of
such
Science
or
Art.
So
that
Saint
Paul
exceeding
in
these
Exercises
himselfe
,
and
thereupon
experimenting
the
admirable
effects
of
them
in
the
vehement
zeal
for
Gods
glorie
,
ending
in
Raptures
and
Visions
Celestiall
,
commends
the
same
Methode
to
his
Son
Timothy
,
1
Epist.
4.
8.
in
these
words
,
Till
I
come
,
give
attendance
to
Reading
,
to
Exhortation
,
to
Doctrine
:
which
are
easily
applicable
to
such
an
attendance
,
whereupon
Christ
with
his
blessed
Spirit
,
may
enter
into
the
Soule
to
its
Illumination
,
Purgation
and
Conjunction
with
him
.
5.
And
though
all
the
Scriptures
,
being
given
of
God
are
profitable
for
Instruction
and
Edification
,
yet
,
as
the
glorie
of
the
Celestiall
Bodies
,
differ
in
degrees
;
so
some
Lights
in
Gods
Word
produce
both
greater
light
and
heat
in
men
,
than
others
doe
:
Whereupon
it
is
expedient
that
choice
be
there
made
allso
of
such
as
may
be
more
effectuall
upon
a
man
:
not
excluding
inferiour
points
as
uselesse
,
but
insisting
upon
such
as
are
more
honourable
and
weighty
,
and
fruitfull
to
be
meditated
on
.
6.
And
to
give
some
assistance
here
,
to
the
weaker
,
in
directions
and
instances
of
subjects
proper
for
Meditation
,
not
intending
to
limit
any
strictly
to
what
I
here
offer
;
What
if
we
should
distribute
the
Great
Work
of
God
in
restoring
,
and
renewing
,
or
recreating
the
world
,
brought
into
ruine
and
confusion
by
the
fall
of
Man
,
into
as
many
dayes
as
it
pleased
him
to
take
for
creating
and
forming
of
the
naturall
and
Visible
world
,
at
the
first
?
And
thus
beginning
on
Munday
,
to
consider
and
meditate
on
the
miserable
Chaos
of
confusion
into
which
all
the
world
was
reduced
by
Mans
Apostacie
from
,
and
the
severall
branches
of
the
sinne
committed
thereby
against
God
,
with
the
aggravations
of
guilt
pertaining
thereunto
.
And
how
God
entertained
within
himselfe
,
thoughts
of
reconciliation
with
Man
so
undone
;
and
to
determine
or
decree
the
same
by
his
Sons
becoming
Man
,
and
undertaking
the
great
Work
of
Mediation
.
If
on
Tuesday
,
a
man
should
observe
seriously
and
contemplate
of
the
execution
of
this
Decree
,
by
Covenanting
a
second
time
with
Adam
in
behalfe
of
himselfe
and
Posteritie
;
this
true
and
proper
Covenant
of
Grace
,
and
the
foundation
thereof
in
promising
the
Messias
as
a
Mediatour
and
Redeemer
;
and
the
exceeding
love
of
God
in
giving
his
Onely
Son
to
be
Incarnate
to
that
end
.
Thirdly
,
If
on
Wednesday
we
should
meditate
,
how
upon
this
Day
,
God
created
light
out
of
darknesse
,
and
the
light
sprang
up
to
the
Righteous
;
a
Light
of
Hope
and
Life
,
and
of
help
:
by
which
we
perfourme
all
spirituall
Offices
and
workes
,
as
we
doe
our
naturall
workes
,
by
the
light
of
the
Sun
,
dayly
.
And
if
the
observation
be
true
,
and
the
reason
of
the
Jew
given
to
the
Gentile
Philosopher
,
Why
the
Sun
fails
not
to
shine
little
or
much
every
Wednesday
,
viz.
because
it
was
made
on
that
Day
,
and
so
shining
celebrates
its
own
Nativitie
;
much
greater
reason
is
there
,
that
we
should
celebrate
the
praise
of
Gods
mercy
shining
in
the
face
of
Jesus
Christ
to
us
.
If
on
Thursday
,
we
should
more
particularly
observe
the
severall
Raies
of
the
glorious
Body
of
Grace
falling
upon
us
here
on
earth
:
and
how
that
he
,
who
hath
given
his
Son
thus
to
us
,
will
,
and
doth
with
him
give
us
all
things
;
so
that
the
fat
and
the
sweet
and
the
plentie
of
the
creatures
ordained
to
mans
use
are
derived
to
him
by
Christ
:
through
whome
,
as
he
made
the
Worlds
,
he
administers
,
and
governs
,
and
disposes
all
things
in
an
admirable
order
and
Harmonie
,
filling
even
the
naturall
mans
heart
with
food
and
gladnesse
;
which
ought
to
appear
and
utter
it selfe
in
outward
acts
of
gratitude
and
service
:
rising
up
from
thence
to
the
valuation
more
serious
and
high
of
the
spirituall
Blessings
,
whereby
he
satisfieth
the
hungrie
and
thirstie
Soule
after
Righteousnesse
,
and
the
graces
of
the
Gospell
,
conducting
to
the
glorie
of
God.
And
on
Friday
,
how
ample
,
noble
,
and
patheticall
Meditations
may
be
had
on
the
sufferings
and
death
of
Christ
for
the
sins
of
the
whole
world
,
and
the
satisfying
of
Gods
wrath
due
to
man
in
extremitie
,
by
the
tearing
of
his
Flesh
,
and
the
shedding
his
Blood
,
even
to
the
death
of
the
Crosse
for
us
:
so
fullfilling
all
Righteousnesse
.
And
how
reasonable
,
just
,
and
righteous
a
thing
it
is
for
all
true
Christians
to
suffer
for
him
and
themselves
all
such
hardships
,
of
Abstinences
,
Continences
,
Selfe-denialls
,
and
bodily
punishments
,
to
be
made
like
unto
Christ
,
and
more
capable
of
the
fruits
and
effects
of
his
Intercession
and
Redemption
.
Sixthly
,
On
Saturday
,
to
consider
the
Rest
of
Christ
in
the
Grave
;
having
finished
the
severall
workes
of
our
Redemption
,
as
God
did
that
Day
the
workes
of
Creation
,
resting
from
them
:
And
that
we
allso
should
rest
from
such
workes
of
Nature
corrupt
,
which
may
be
called
properly
Ours
;
and
so
fit
our selves
to
live
and
die
,
as
that
the
next
Day
which
we
call
Sunday
,
we
may
be
fitted
for
a
blessed
and
joyfull
Resurrection
;
And
being
then
raised
from
the
death
of
sin
unto
the
life
of
Righteousnesse
,
we
may
keep
a
perpetuall
Jubilee
of
Holinesse
and
Happinesse
,
elevating
our
mindes
in
the
contemplation
of
the
Power
of
God
,
the
glorie
of
Christ
raised
from
the
dead
,
ascended
up
into
Heaven
,
ever
to
make
intercession
for
us
,
labouring
here
under
severall
conflicts
,
untill
we
allso
reign
together
with
him
.
Which
future
state
may
well
deserve
the
best
and
highest
of
our
thoughts
,
as
that
where
the
imperfecter
union
of
faith
and
love
we
can
attain
here
,
shall
receive
its
absolute
and
most
perfect
consummation
hereafter
.
7.
But
untill
that
fullnesse
of
time
,
or
time
of
fullnesse
shall
come
,
the
minde
of
man
is
wonderfully
helped
and
exalted
by
the
exercise
of
the
contemplation
of
God
in
his
beautie
,
and
goodnesse
:
which
is
oftentimes
very
effectuall
upon
men
,
for
the
quietation
and
fixing
of
the
unsetled
minde
,
in
great
peace
and
tranquillitie
from
the
molestations
of
this
world
:
though
at
the
same
time
there
be
found
no
small
sollicitude
how
to
preserve
that
comfortable
state
unshaken
,
and
the
purity
thereof
undefiled
:
being
,
with
Peter
,
at
the
glorie
of
Christs
Transfiguration
,
loth
to
goe
down
the
Mountain
where
such
manifestations
are
made
.
8.
And
the
Mystery
of
Godlinesse
in
this
case
is
truely
wonderfull
;
if
a
man
considers
that
not
onely
the
way
to
this
conjunction
with
God
is
purification
of
the
Bodie
and
Soule
from
earthly
uncleannesses
;
but
such
Union
and
Converse
with
God
doth
change
the
Faces
,
at
least
;
that
is
,
the
outward
formes
of
men
not
truely
fitted
or
sanctified
to
such
an
end
.
Hence
is
a
resolution
in
some
measure
made
,
of
a
doubt
seeming
difficult
to
me
:
Who
perceiving
hereticall
and
schismaticall
,
and
men
of
unjust
lives
to
make
a
fair
appearance
of
good
outward
,
and
retrenching
the
more
scandalous
Vices
contrary
to
sound
Piety
,
could
not
but
wonder
how
an
erroneous
faith
,
and
unrighteous
and
uncharitable
demeanours
in
a
Christian
course
should
attain
to
so
much
as
a
commendable
formalitie
of
Godlinesse
.
For
surely
the
very
appearance
of
holinesse
,
though
there
should
be
nothing
more
in
the
case
,
is
in
it selfe
laudable
.
The
reason
of
all
this
I
take
to
be
,
the
strange
forwardnesse
many
such
abound
with
in
pressing
,
though
indirectly
into
Gods
Presence
;
affecting
mountainous
phrases
,
and
phansying
themselves
intimate
with
God
himselfe
.
For
as
Conspiratours
and
Traitours
frequenting
the
Kings
Court
and
Presence
,
and
observing
what
is
perfourmed
of
such
as
doe
him
immediate
service
,
and
attend
him
,
can
,
and
doe
easily
and
more
artificially
comport
themselves
as
prime
Subjects
;
Or
(
to
use
Saint
Chrysostome's
comparison
)
As
he
that
shall
come
into
a
Drugsters
shop
where
Aromaticall
Spices
are
pounded
,
shall
,
whether
he
will
or
not
,
carrie
away
upon
his
Clothes
,
some
of
the
fragrancies
which
are
there
stirring
;
Or
,
lastly
,
as
the
Censers
of
Corah
,
Dathan
,
and
Abiram
with
their
Complices
,
became
holy
by
being
brought
,
though
in
a
wicked
manner
,
into
Gods
Presence
and
devoted
to
his
service
;
so
ill-grounded
,
and
ill-advised
Devotion
to
God
doth
make
some
alteration
very
laudable
in
men
,
resembling
God
himselfe
and
his
holinesse
.
So
that
as
sinceritie
of
Intention
,
purity
of
Affection
,
and
Actions
innocent
and
righteous
doe
conduce
much
to
spirituall
mindednesse
,
and
contemplation
of
,
and
union
with
God
,
so
doe
even
that
preposterous
way
of
conversing
with
God
,
and
pressing
unduly
into
Gods
Presence
,
divers
times
worke
some
good
effect
outwardly
,
at
least
,
upon
men
.
And
were
it
not
that
where
Divine
Contemplations
are
orderly
performed
and
faithfully
,
a
reall
and
sound
improvement
of
Christian
Graces
and
Vertues
was
allso
made
,
and
the
Soule
became
not
more
like
unto
God
so
viewed
and
enjoyed
,
it
must
needs
have
been
an
errour
in
Scholasticall
Divines
,
to
preferre
the
Contemplative
Life
,
or
the
Life
of
Mary
;
before
the
Practicall
,
or
the
Life
of
Martha
serving
Christ
:
restraining
Contemplation
to
that
way
had
in
this
world
:
which
beginning
on
such
low
and
sensible
Subjects
as
are
before
recited
;
may
rise
to
greater
perfection
in
the
more
immediate
intuition
of
God
himselfe
,
and
the
glorie
to
be
revealed
.
SECT.
V.
Of
the
Vnion
we
have
with
God
in
Prayer
habituall
and
actuall
,
as
the
proper
matter
of
Worshippe
.
1.
FROM
the
two-fold
Union
with
God
spoken
of
,
Contemplation
or
Knowledge
,
and
Love
,
proceeds
as
a
necessarie
consequence
of
both
,
Adoration
,
which
consists
in
an
actuall
Devotion
;
and
Consecration
of
the
whole
man
unto
God
,
and
an
inanition
,
or
emptying
of
a
mans
Soule
into
the
fullnesse
of
God
,
as
the
smaller
,
as
well
as
greater
Rivers
fall
into
the
Ocean
and
loose
themselves
;
the
Channell
through
which
they
run
,
remaining
the
same
,
and
allwayes
in
those
streames
moving
.
Or
when
as
two
intimate
Friends
of
the
same
judgement
,
and
equally
affectionate
one
to
another
,
meeting
together
,
after
mutuall
embraces
,
fall
into
Discourses
most
kinde
and
pleasing
one
with
another
:
So
the
foresaid
meeting
of
the
Soule
with
God
begets
conference
and
holy
Talk
with
God
in
Prayer
.
It
was
not
therefore
thought
sufficient
by
John
the
Baptist
;
to
have
procured
followers
of
his
Doctrine
,
nor
attenders
of
his
Person
;
nor
by
Christ
,
to
have
chosen
his
Apostles
,
who
should
be
allwayes
neer
him
by
profession
,
unlesse
he
taught
them
to
pray
,
Our
Father
which
art
in
Heaven
,
&c.
For
Filiation
or
Adoption
,
whereby
we
have
God
for
our
Father
,
sufficeth
not
without
he
be
our
heavenly
Father
;
and
under
that
notion
use
Invocation
of
him
,
and
holy
Communication
with
him
by
the
Ascent
of
the
heart
to
him
in
Prayer
.
2.
And
Prayer
being
of
a
very
comprehensive
nature
may
be
considered
in
its
Habit
,
which
is
a
generall
and
constant
disposition
of
the
minde
to
God
,
of
which
sort
we
may
understand
Saint
Paul
to
speake
,
1
Thessalonians
5.
17.
Ephes.
6.
18.
Pray
allwayes
:
and
Pray
without
ceasing
:
by
alienating
the
Affections
from
earthly
things
,
and
raising
and
continuing
the
same
to
,
and
with
God.
That
so
,
when
ever
God
by
any
tacite
suggestion
shall
say
to
the
Soule
,
Seek
ye
my
face
:
an
Answer
and
Act
may
allwayes
be
in
readinesse
,
saying
,
Thy
face
Lord
will
I
seek
.
For
actuall
Prayer
is
the
exercise
of
that
generall
disposition
men
have
toward
God
:
and
differs
no
more
from
that
than
the
Fire
covered
and
the
Fire
kindled
:
which
latter
when
it
ceases
,
leaves
new
Coals
apt
to
a
repetition
of
the
like
flames
.
And
thus
ascending
unto
God
,
and
for
the
time
abiding
with
him
;
we
are
estranged
from
terrestriall
businesses
and
cogitations
.
From
which
consideration
a
tolerable
reason
may
be
given
,
why
divers
praying
together
,
in
the
conclusion
are
wont
to
salute
one
another
,
as
newly
met
.
For
this
we
are
wont
to
doe
after
a
far
Journey
taken
,
and
a
returne
:
so
having
been
as
far
as
Heaven
it selfe
in
Prayer
,
and
wholly
(
as
we
ought
at
least
)
estranged
from
things
below
,
we
returning
take
Acquaintance
with
our
Friends
and
Brethren
:
Or
perhaps
having
been
so
united
to
God
,
as
in
such
cases
becomes
us
,
the
Center
of
all
Christian
Charitie
whereby
we
meet
alltogether
,
we
testifie
our
Christian
Affection
thereby
encreased
,
with
affectionate
Salutations
outward
.
3.
But
this
is
perfourmed
as
well
(
that
is
,
as
really
though
not
so
edifyingly
)
in
single
addresses
,
as
in
Society
;
when
a
man
makes
known
unto
God
that
which
would
not
be
so
proper
to
have
published
to
others
:
of
which
we
may
speake
by
and
by
.
For
though
,
for
dayly
and
common
Sacrifice
,
Gods
House
and
Altar
is
the
most
convenient
place
,
yet
we
may
observe
that
those
extraordinarie
Revelations
and
Visions
reported
in
Auncient
and
inferiour
Histories
,
to
be
made
to
the
eminent
Servants
of
God
,
have
been
obtained
chiefly
in
private
retirements
from
the
Noise
and
Dust
of
the
World.
Elias
was
so
visited
by
God
in
the
cleft
of
a
Rock
,
and
Moses
in
the
wide
Wildernesse
alone
,
when
God
gave
him
the
signall
of
his
Presence
by
the
Fire
in
the
Bush
.
And
David
counsells
to
enter
into
a
mans
own
heart
,
and
commune
with
that
in
his
Chamber
;
as
an
excellent
expedient
to
draw
God
to
a
friendly
conference
with
him
,
an
appearance
to
him
,
answerable
to
his
exigence
.
Exceeding
capable
,
and
many
times
,
sensible
is
the
minde
so
erected
to
God
separated
from
businesses
of
the
world
,
of
the
sweetnesse
of
abstractions
of
that
nature
.
And
the
Trances
of
Daniel
,
Peter
,
and
most
probably
of
Paul
,
befell
them
in
such
retirements
without
the
concurrence
of
a
Congregation
,
or
the
Mediation
though
not
Ministration
of
Holy
Spirits
,
which
we
never
read
in
Scripture
to
be
Intercessours
,
in
any
kinde
,
to
God
,
in
behalfe
of
the
Saints
here
labouring
,
but
onely
Ministers
and
Delegates
of
God
to
perfourme
his
pleasure
to
such
as
so
wait
for
him
,
and
call
upon
him
.
And
as
for
Saints
in
Heaven
,
we
never
so
much
as
read
in
Holy
Scripture
,
that
they
were
sent
at
any
time
by
God
to
minister
unto
his
Servants
here
on
Earth
,
as
Angells
have
been
:
neither
are
we
directed
by
the
Word
of
God
to
have
any
communication
with
them
visible
,
or
sensible
.
It
must
needs
therefore
be
a
third
Oeconomie
of
God
,
as
yet
unrevealed
,
besides
that
of
Moses
,
or
Christ
,
which
assignes
us
new
intermediate
Objects
or
Vehicles
of
our
Prayers
to
God
,
no
wayes
made
known
by
God
;
but
devised
by
humane
ratiocinations
,
intruding
into
things
not
seen
;
and
founded
on
presumptions
not
known
,
nor
demonstrable
,
but
by
such
instances
and
examples
of
miraculous
Apparitions
which
may
more
than
suffice
to
turne
the
stomach
from
swallowing
them
.
4.
But
presumption
it
is
,
not
to
goe
directly
in
Scripturall
Road
prescribed
us
,
to
Allmighty
God
;
but
to
goe
out
of
it
;
neither
is
it
modesty
,
but
rather
a
double
impudence
,
to
alter
the
course
of
our
Devotion
to
God
,
in
importuning
them
to
sollicite
for
us
who
never
gave
us
the
least
intimation
or
encouragement
so
to
doe
,
and
in
not
following
the
direct
Precept
given
by
Christ
,
as
our
Great
Mediatour
,
and
by
God
himselfe
as
our
heavenly
Lord
and
Father
.
Whence
doth
it
appear
that
God
is
of
more
difficult
accesse
since
the
coming
of
Christ
than
he
was
before
?
Or
when
?
and
how
became
the
priviledges
of
Gods
faithfull
Children
under
Christ
inferiour
to
them
under
Moses
?
Did
the
souls
of
the
faithfull
then
make
immediate
approaches
unto
God
,
and
claspe
him
,
and
may
we
not
?
or
in
trueth
,
ought
we
not
much
rather
so
to
doe
,
as
well
for
the
glorie
of
God
,
some
of
which
must
needs
fall
short
of
God
,
and
stick
to
the
hands
that
should
so
offer
our
worship
to
God
,
and
that
whether
those
holy
Spirits
will
or
not
,
(
we
failing
in
the
puritie
of
our
intention
,
and
modestie
and
innocencie
of
our
expressions
so
applying
our selves
)
as
allso
for
our
comfort
and
satisfaction
,
which
must
needs
be
more
full
,
the
more
immediate
and
strict
our
conjunction
is
with
God
:
our
fellowship
(
as
Saint
John
tells
us
)
being
with
the
Father
and
the
Son
:
and
that
surely
will
bear
us
out
in
all
immediate
approaches
to
God
;
but
scarce
allow
application
to
others
,
which
are
onely
commendable
where
the
bond
of
civill
Charitie
in
this
life
,
the
ground
of
the
exercise
of
spirituall
Offices
to
one
another
,
is
not
dissolved
,
as
it
is
when
we
are
separated
by
Death
.
So
that
we
can
onely
in
Christ
,
(
exclusively
)
come
with
that
boldnesse
,
and
accesse
with
confidence
by
the
faith
of
him
,
as
the
Apostle
speakes
,
Ephes.
3.
12.
but
with
suspicions
,
fears
,
and
doubtings
,
untill
customarinesse
hath
blinded
the
minde
so
far
that
it
cannot
see
afar
off
.
And
then
,
if
it
fares
with
us
as
it
happens
to
poor
Suppliants
suing
to
an
earthly
King
surrounded
with
his
Guards
and
Nobles
,
that
they
cannot
come
at
his
Majestie
,
no
wonder
;
unlesse
it
could
appear
that
it
was
any
ones
appointed
Office
,
or
Office
of
all
,
to
be
Masters
of
request
to
God
,
on
our
behalfe
.
SECT.
VI.
Of
the
defects
incident
to
the
Act
of
Prayer
,
and
their
Remedies
.
1.
AS
there
are
Guards
of
Princes
whose
Office
it
is
to
push
off
with
Pikes
and
Staffs
such
as
would
presse
into
their
presence
;
so
Evill
Spirits
are
allwayes
at
hand
making
it
their
Office
to
hinder
devout
Soules
coming
to
God
,
by
their
temptations
,
and
obstructions
:
and
either
by
wholly
putting
us
off
that
we
approach
not
at
all
;
or
by
pulling
us
off
,
engaged
;
so
that
we
cease
in
spirit
when
we
proceede
in
words
and
outward
appearance
;
so
that
we
may
be
said
to
draw
nigh
unto
him
with
our
Lips
,
while
our
Hearts
are
far
from
him
:
a
thing
much
disallowed
by
God
,
yet
not
in
all
alike
.
For
the
spirit
and
minde
of
Man
are
naturally
fickle
,
light
,
vain
,
various
,
musing
on
many
things
,
and
Dinah-like
gadding
abroad
to
see
the
Daughters
of
the
Land
,
and
visiting
strange
Objects
,
while
they
should
keep
home
,
and
minde
their
Fathers
businesse
.
And
of
the
heart
,
it
may
be
said
,
what
was
said
of
Ruben
,
Vnstable
as
waters
thou
shalt
not
excell
.
For
what
powerfullnesse
may
be
expected
in
that
Prayer
which
is
prepared
for
God
and
designed
,
but
falls
short
of
him
;
as
an
Arrow
shot
from
an
unbent
or
halfe
broken
Bow.
And
how
unreasonable
as
well
as
unlikely
is
it
,
that
God
should
heare
us
when
we
scarce
heare
our selves
?
For
as
when
the
outward
Eye
seemes
to
be
fixed
stedfastly
on
an
Object
,
the
minde
in
the
mean
time
carried
strongly
after
another
Object
,
doth
not
see
what
is
before
it
,
many
times
;
so
though
in
appearance
outward
,
a
man
seems
wholly
bent
to
Godward
,
yet
his
heart
being
drawn
off
him
to
private
Objects
,
which
it
more
phansies
,
he
speaketh
in
Prayer
,
not
to
God
but
to
men
or
the
open
Air.
And
it
must
needs
be
no
small
derogation
from
the
greatnesse
of
God
,
to
be
thus
mocked
by
the
world
,
catching
up
that
by
the
way
which
is
passing
towards
him
:
and
the
Sacrifice
maimed
or
blemished
by
the
fingring
of
Evill
Spirits
,
which
was
devoted
wholly
to
God
:
and
at
the
same
time
that
we
have
warme
affections
towards
the
world
,
to
set
cold
Meat
before
God.
So
that
in
this
manner
supinely
and
slothfully
to
request
any
thing
at
Gods
hands
,
must
needs
be
a
provocation
to
God
to
denie
us
rather
than
to
gratifie
us
:
It
is
little
better
than
an
Idoll
which
is
set
up
in
the
heart
which
drawes
the
current
of
Devotion
to
it selfe
,
intended
for
God
:
and
such
God
threatens
in
Ezechiel
to
answere
by
himselfe
;
but
not
in
Mercie
,
but
in
Justice
.
And
it
was
the
opinion
of
an
Auncient
and
devout
Scholar
in
the
School
of
Christ
;
that
if
God
should
judge
a
man
for
no
other
thing
but
his
wandring
and
vain
thoughts
in
praying
to
him
,
he
were
not
able
to
stand
before
him
.
2.
This
in
trueth
is
the
Law
of
Prayer
,
and
this
is
the
end
of
praying
,
that
we
should
have
,
and
keep
our
mindes
erected
unto
God
;
and
to
attain
this
,
should
be
the
endeavour
of
all
good
Christians
:
But
if
not
onely
God
should
be
so
extreme
to
mark
what
is
thus
done
amisse
,
but
man
should
be
so
rigorous
to
himselfe
,
to
judge
himselfe
according
to
his
demerits
,
he
might
fear
and
despair
to
undertake
this
sacred
Dutie
.
For
who
can
say
,
(
on
this
side
of
Heaven
)
I
am
clean
from
this
common
Contagion
?
So
vigilant
and
active
is
the
Devill
;
so
fugitive
and
fickle
is
mans
minde
naturally
;
so
many
Acquaintances
hath
he
in
the
world
that
are
constantly
knocking
at
his
Door
(
as
it
were
)
to
speak
with
him
a
little
,
even
while
he
is
busie
with
God
himselfe
,
that
very
difficult
it
is
,
without
great
circumspection
and
obstinacie
(
and
to
use
these
is
allso
very
difficult
)
to
attend
upon
the
Lord
without
distraction
,
though
but
for
a
season
.
When
Complaint
was
made
to
an
Auncient
Holy
Man
by
a
Novice
in
severe
life
,
that
he
was
wonderfully
infested
with
idle
thoughts
in
praying
unto
God
;
he
willed
him
to
goe
abroad
,
and
gather
the
Winde
into
his
Lap
:
But
,
said
he
,
Father
I
cannot
doe
it
.
No
more
,
said
he
,
canst
thou
stay
thy
thoughts
at
thy
pleasure
,
from
waving
and
wandering
.
Which
we
mention
,
not
for
Persons
under
pretence
of
frailty
and
humane
infirmitie
,
to
connive
at
such
failings
in
themselves
,
suffering
them
patiently
so
to
rule
,
without
any
Censure
or
due
sense
of
such
evill
.
For
it
is
one
part
of
a
Christians
Militarie
Office
in
this
life
,
to
war
against
the
Law
of
his
minde
thus
opposing
him
:
and
accordingly
to
arme
himselfe
for
the
Encounter
,
by
these
,
or
the
like
meanes
and
helps
in
Prayer
.
3.
First
then
,
it
is
necessarie
he
should
understand
what
he
sayes
to
God
,
and
consequently
that
the
language
he
uses
at
such
times
should
be
known
to
him
.
For
next
to
,
if
not
alltogether
impossible
it
is
,
that
a
man
should
minde
that
which
was
never
in
his
minde
,
as
strange
Languages
are
not
.
And
how
can
the
heart
be
actually
united
to
God
in
it
knowes
not
what
?
4.
Secondly
,
To
avoid
alienation
of
minde
in
Prayer
,
it
is
requisite
a
man
should
be
well
preadvised
of
his
danger
in
erring
,
and
thereupon
stand
more
upon
his
watch
and
guard
;
and
especially
not
give
way
to
strange
thoughts
,
though
civill
,
modest
,
yea
religious
in
another
kinde
.
For
the
experience
of
divers
have
found
it
to
be
true
,
and
matter
of
complaint
,
that
at
no
other
time
a
man
shall
have
so
manie
prettie
,
wittie
,
and
often
usefull
cogitations
come
into
his
head
,
as
in
the
time
of
Prayer
.
Better
contrivances
of
worldly
affairs
will
be
then
injected
than
at
other
times
he
could
hit
of
.
Somtimes
some
acute
and
usefull
distinction
in
scholasticall
and
difficult
Points
of
Divinity
.
And
perhaps
a
very
plausible
notion
of
praying
right
,
shall
fall
into
his
minde
hindering
him
from
actually
praying
aright
:
These
and
such
like
are
mighty
temptations
to
divert
and
hold
the
minde
from
its
more
proper
Dutie
.
But
more
grosse
and
avoidable
much
are
they
which
are
the
remains
of
some
evill
affection
or
passion
we
generally
carrie
about
us
,
and
onely
formally
put
by
for
the
present
:
which
will
not
be
put
off
so
,
but
as
rude
Fellowes
in
a
Croud
or
great
Concourse
,
where
civill
distance
is
to
be
observed
,
having
heard
the
word
of
some
in
Autority
,
saying
,
Stand
off
,
give
back
for
the
present
,
and
suddenly
again
presse
forward
among
their
betters
:
so
idle
,
and
vain
,
if
not
directly
evill
thoughts
being
put
off
for
a
moment
,
while
we
attend
Gods
service
,
suddenly
break
their
bounds
,
and
molest
us
.
These
Contingencies
(
as
we
may
Civilly
call
them
)
ought
duely
to
be
considered
,
and
the
minde
fortified
with
great
resolutions
against
the
assaults
so
made
:
And
be
well
assured
against
the
appearance
of
the
usefullnesse
of
some
cogitations
:
that
whatever
is
not
seasonable
(
as
these
are
not
)
cannot
be
reasonable
nor
religious
:
And
as
for
those
thoughts
which
proceed
from
some
lurking
Vice
covered
for
the
present
,
as
they
are
evill
at
all
times
,
so
are
they
of
a
double
guilt
,
interposing
in
sacred
Actions
.
And
the
best
,
no
better
than
golden
Apples
thrown
in
our
way
,
by
the
Envier
of
all
good
Actions
,
to
stop
our
direct
course
to
Godward
.
5.
Another
proper
meanes
to
constancie
in
the
good
intended
,
is
,
to
begin
well
,
and
set
out
at
first
with
good
advice
;
considering
with
our selves
,
what
we
doe
;
whose
we
are
;
before
whome
we
come
;
whome
we
serve
;
and
for
what
we
so
draw
nigh
unto
him
;
whose
Majestie
is
incomparable
,
whose
seat
is
in
Heaven
and
we
upon
Earth
;
and
that
to
trifle
with
him
is
to
arme
him
against
our
own
Soules
;
and
pull
down
a
Curse
upon
our
heads
instead
of
a
Blessing
.
But
trifle
we
doe
,
when
with
our
mouthes
we
worship
him
,
and
our
hearts
are
far
from
him
.
But
though
no
man
is
to
allow
in
himselfe
such
deviations
,
yet
where
they
are
involuntarie
,
rather
than
affected
,
a
mitigation
of
their
evill
may
be
in
some
degree
expected
from
the
first
generall
,
and
habituall
designe
of
offering
an
entire
Sacrifice
to
God.
A
man
was
by
no
meanes
,
to
offer
any
thing
to
God
which
was
maimed
,
or
imperfect
:
but
if
he
had
chose
an
absolutely
perfect
Sheep
,
Lamb
,
or
Heifer
to
give
to
God
and
it
happened
to
fall
lame
by
the
way
,
as
it
was
driving
to
Hierusalem
,
I
know
not
whether
such
were
refused
.
A
man
must
therefore
choose
and
intend
the
best
he
can
,
and
if
in
praying
it
happens
against
his
will
and
desire
,
to
halt
by
the
way
,
God
may
accept
the
same
,
a
man
not
approving
that
accessorie
imperfection
.
6.
A
fourth
expedient
then
may
be
,
the
obtaining
the
Spirit
of
Prayer
.
And
by
the
Spirit
of
Prayer
not
that
presumptuous
giftednesse
vain
men
boast
of
,
but
that
spirituall
Disposition
,
that
habituall
Prayer
which
Saint
Paul
commends
to
us
when
he
said
,
Pray
without
ceasing
:
not
requiring
that
our
Tongue
should
allwayes
be
going
,
but
that
,
as
the
Prophet
speakes
,
Isaiah
26.
8.
The
desire
of
our
soule
is
to
thy
Name
,
and
to
the
remembrance
of
thee
.
And
the
heart
is
fixed
,
the
heart
is
fixed
,
as
David's
was
,
Psalm
57.
9.
and
108.
1.
Upon
and
from
such
a
generall
addiction
of
the
minde
to
God
,
doe
flow
a
readinesse
,
and
regularnesse
in
the
actuall
exercise
of
Prayer
towards
God
,
the
Mouth
speaking
,
and
the
minde
moving
according
to
the
good
stock
treasured
in
the
heart
.
7.
Fifthly
,
Habituall
Pietie
not
alone
sufficing
to
bear
a
man
up
in
his
Dutie
herein
,
frequent
reflexions
upon
our selves
is
very
necessary
to
recover
our selves
faultring
or
tripping
in
such
cases
.
Some
hot
mettall'd
Jades
will
set
out
too
fiercely
,
but
soon
flagge
in
travailing
;
and
must
be
spurred
up
and
quickened
often
to
perfourm
their
Journey
as
they
ought
,
and
so
must
the
fickle
fervour
of
divers
which
endureth
for
a
time
and
faileth
without
fresh
excitations
and
remembrances
.
8.
And
sixthly
,
Peradventure
care
is
to
be
had
,
that
a
man
be
not
too
anxious
or
sollicitous
in
praying
,
lest
he
should
not
pray
as
becometh
him
;
and
so
by
the
Artifice
of
the
Devill
,
a
man
becomes
distracted
in
his
thoughts
,
lest
he
should
be
distracted
.
For
the
minde
of
man
cannot
be
very
intent
upon
two
things
at
a
time
,
no
more
than
by
his
will
he
can
serve
two
Masters
at
the
same
time
.
A
fault
apprehended
in
a
mans
selfe
,
suddenly
condemned
,
presently
corrected
,
by
applying
himselfe
to
the
true
Object
,
may
suffice
without
such
a
long
censuring
himselfe
,
as
may
hinder
rather
than
farther
the
action
in
hand
.
9.
Lastly
,
A
certain
revenge
upon
a
man
,
and
a
conscience
towards
God
for
defrauding
him
of
his
due
service
,
and
himselfe
of
the
benefit
of
Prayer
by
vain
Aberrations
,
may
be
usefull
here
,
which
is
this
:
That
upon
a
sense
of
such
strayings
in
his
thoughts
in
time
of
Prayer
,
he
punishes
his
Carnall
part
desireing
to
be
at
liberty
,
by
going
over
again
with
that
which
he
once
perfourmed
so
negligently
:
For
hereby
allso
,
having
so
resolved
to
doe
,
he
shall
be
revenged
of
the
Tempter
;
and
cause
him
to
be
lesse
busie
in
molesting
him
afterward
,
finding
such
evill
successe
in
his
wiles
;
and
so
good
effect
of
a
bad
Cause
.
SECT.
VII
.
Of
the
due
use
of
Publique
and
Private
Prayer
.
1.
WHerefore
(
think
we
)
did
God
build
the
spacious
and
beautifull
Temple
of
this
World
;
this
Universe
,
which
we
behold
and
admire
,
but
to
make
known
the
glorie
of
his
Majestie
,
and
that
it
being
known
by
us
,
should
affect
us
with
proportionable
zeale
to
celebrate
his
Prayse
,
all
the
wayes
he
hath
taught
us
,
and
all
that
we
can
devise
;
not
repugnant
to
his
own
prescriptions
?
They
therefore
that
would
shrink
up
all
Devotions
into
an
House
of
their
own
,
nay
peradventure
into
their
own
brest
,
and
a
narrow
dark
corner
of
the
heart
,
judging
that
alltogether
sufficient
,
doe
in
a
manner
,
implicitely
lay
a
slight
upon
the
Creation
of
the
World
by
God
,
as
superfluous
,
seeing
be
might
have
been
as
great
and
glorious
in
himselfe
without
that
.
But
the
same
Spirit
,
if
not
Person
that
said
,
Psalm
119.
11.
Thy
Word
have
I
hid
in
mine
heart
—
said
allso
Psalm
40.
10.
I
have
not
hid
thy
righteousnesse
within
my
heart
,
I
have
declared
thy
faithfullnesse
and
thy
salvation
:
I
have
not
concealed
thy
loving
kindenesse
and
thy
trueth
from
the
great
Congregation
:
intimating
unto
us
,
that
the
stock
of
Grace
inwardly
,
must
not
be
kept
so
(
as
it
were
)
under
Lock
and
Key
,
as
not
to
appear
publiquely
to
the
use
and
service
of
him
,
to
whome
,
as
Money
bearing
his
Image
and
superscription
,
it
properly
belongeth
.
The
House
of
God
so
called
because
it
is
devoted
to
his
service
,
is
undoubtedly
the
most
proper
place
of
his
Worship
;
that
being
like
the
Treasurie-Chamber
of
Kings
,
and
great
Princes
,
into
which
all
Duties
are
to
be
paid
,
and
out
of
which
,
all
undue
favours
are
to
be
dispensed
.
And
therefore
surely
,
as
greater
glory
is
given
to
God
by
publique
than
by
private
Worship
,
so
greater
Blessings
may
be
from
thence
expected
.
And
though
common
Prayers
wherein
many
agree
to
glorifie
God
in
private
places
,
is
to
be
preferred
before
single
Devotion
:
the
same
service
in
Gods
House
,
as
more
publique
and
exemplarie
,
must
needs
be
more
acceptable
than
that
of
private
Places
.
Christ
said
indeed
,
to
confound
Hypocrites
seeking
praise
of
men
:
When
thou
prayest
enter
into
thy
Closset
and
shut
thy
Door
,
&c.
never
intending
to
confine
men
to
their
Chambers
,
in
praying
:
but
to
cut
off
ostentation
in
Prayer
;
which
yet
may
be
avoided
in
publique
Prayers
:
The
Devill
therefore
envying
the
glory
of
God
,
and
the
edification
of
Christians
in
faith
towards
God
,
and
Charitie
to
one
another
,
and
a
more
powerfull
accesse
to
God
,
and
a
more
prosperous
successe
of
publique
Prayers
there
offered
,
must
needs
have
a
Finger
in
that
sacrilegious
doctrine
of
detracting
from
the
honour
and
efficacie
of
publique
Prayers
,
in
matching
private
with
it
.
2.
They
say
,
God
is
in
all
places
,
that
he
is
:
They
say
,
God
dwelleth
not
in
Temples
made
with
hands
:
They
say
,
God
can
hear
us
in
all
places
,
at
home
as
well
as
at
Church
;
and
in
Private
as
well
as
in
Publique
.
And
in
saying
this
and
the
like
,
they
say
they
know
not
what
.
For
doth
God
dwell
in
Clossets
or
Halls
,
or
Parlours
,
or
Kitchins
,
and
doth
he
not
dwell
in
Temples
made
with
hands
?
Is
it
not
said
expressely
of
the
Temple
,
that
it
is
the
place
where
his
Honour
dwells
,
Psalm
26.
8.
Psalm
29.
9.
And
are
not
there
expresse
Promises
fixed
there
above
other
places
?
If
it
be
said
,
Those
things
were
Jewish
,
Let
them
tell
me
,
if
they
were
not
Gentile
allso
;
if
among
all
Nations
civiliz'd
and
professing
Religion
,
and
among
all
Christians
,
so
soon
as
they
were
able
and
permitted
to
have
Publique
places
,
they
carried
not
their
Sacrifices
to
them
,
to
be
tender'd
to
God
:
and
shall
private
senses
of
ignorant
persons
in
the
Scriptures
presumed
upon
without
knowledge
or
ground
,
preponderate
all
these
?
And
hereunto
(
not
to
repeat
here
what
hath
elsewhere
been
more
fully
discussed
)
we
may
adde
the
Mock
which
is
too
often
put
upon
God
and
Religion
by
this
Opinion
;
so
that
very
often
God
is
not
worshipped
at
all
in
Private
,
by
divers
who
plead
for
such
private
Worship
:
which
is
securely
passed
over
uncensur'd
,
because
no
man
can
witnesse
to
the
contrary
.
But
I
may
say
safely
,
no
men
generally
make
a
greater
Conscience
of
worshipping
,
in
their
proper
seasons
,
in
Private
,
than
they
who
most
frequent
the
Publique
worship
.
For
Private
worship
was
onely
intended
for
an
Auxiliarie
and
supplie
of
what
we
could
not
perfourme
publiquely
:
which
I
can
scarce
think
God
will
accept
of
,
when
it
is
grounded
upon
such
a
false
foundation
as
making
Private
,
equall
to
Common
Prayer
joyntly
with
others
;
or
to
such
publique
Prayer
which
in
Gods
House
is
by
private
and
single
Persons
made
to
God
,
agreeable
to
the
Primitive
practice
of
Christians
,
so
early
as
they
had
such
places
to
pray
in
,
and
never
laid
down
but
where
an
unluckie
,
and
precipitant
zeal
against
a
scandalous
Religion
,
hurried
men
forward
to
divers
unwarrantable
alterations
in
Religion
,
not
in
one
Church
,
nor
one
Age
received
and
practised
.
3.
And
against
this
,
makes
nothing
,
what
Saint
Paul
saith
,
1
Tim.
2.
8.
I
will
that
men
pray
every
where
,
lifting
up
holy
hands
:
but
teaches
how
we
should
pray
;
where-ever
,
and
when-ever
we
pray
;
that
is
,
Lifting
up
holy
hands
.
And
that
we
should
rather
pray
any where
than
no
where
;
but
not
excluding
Prerogatives
of
some
places
above
others
.
They
write
of
Lombard
,
that
being
reproached
by
the
Devill
for
praying
in
an
House
of
Office
,
(
an
unseemly
place
for
so
holy
an
Action
,
as
a
man
may
think
)
he
answered
him
;
Here
,
and
any
where
else
I
may
pray
unto
my
God
:
which
is
most
true
in
some
cases
;
but
't
is
not
true
therefore
that
one
place
is
not
better
than
another
to
pray
in
,
or
that
all
are
alike
to
God
in
all
respects
,
saving
that
of
accommodation
,
for
Companie
to
meet
in
.
But
necessitie
may
consecrate
any
Place
,
and
affected
choice
of
privacie
,
when
circumstances
require
publique
and
open
worship
,
may
desecrate
,
or
unhallow
any
Room
;
making
it
unfit
to
serve
God
,
and
the
worship
it selfe
unpleasing
to
God
:
So
that
,
to
me
,
it
is
not
easie
to
resolve
,
whether
the
moderner
way
so
much
applauded
by
some
,
of
constancie
of
Family-meetings
in
Prayers
to
the
keeping
the
Church
vacant
,
and
the
Doors
shut
at
all
times
allmost
,
but
when
a
man
scarce
dares
stay
away
,
have
not
robbed
God
of
more
glorie
and
worship
than
they
have
given
him
;
the
exception
lying
onely
good
,
where
there
can
be
no
accesse
to
the
publique
Place
.
4.
But
I
know
not
what
vitious
and
very
blameable
modesty
hath
possessed
so
many
of
late
dayes
,
as
to
be
affraid
to
be
seen
,
or
taken
praying
:
and
sundry
devout
Persons
are
startled
and
shrink
to
be
seen
unawares
at
their
Prayers
in
Gods
House
it selfe
:
which
is
the
House
of
Prayer
,
unlesse
when
the
Bells
publish
the
dutie
at
hand
,
and
an
Assembly
is
made
professedly
,
and
so
likewise
at
their
domestick
and
separate
Devotion
;
as
if
they
were
taken
in
a
fault
,
or
some
Crime
,
whereof
a
man
should
be
ashamed
and
affraid
;
some
men
being
more
abashed
,
seen
to
doe
well
,
than
others
are
,
taken
in
an
evill
Action
.
This
cannot
be
well
thought
of
by
God
,
whose
service
a
man
is
then
engaged
in
;
and
cannot
but
be
an
infirmitie
in
men
praying
.
For
though
a
man
is
not
hypocritically
and
with
no
better
designe
than
to
be
noted
and
praised
by
men
,
to
expose
studiously
himselfe
to
the
view
of
others
,
while
he
prayes
,
he
is
no
lesse
obliged
not
to
forbear
what
place
,
and
time
,
and
just
occasion
require
at
his
hands
,
or
otherwise
may
be
expedient
,
because
people
see
him
.
For
God
sayes
,
Let
your
light
so
shine
before
men
that
they
may
see
your
good
works
and
glorifie
your
Father
which
is
in
Heaven
:
and
the
manifestation
of
our
Adoration
and
service
,
is
likewise
a
manifestation
of
his
honour
and
glorie
.
And
if
at
length
we
could
recover
and
bring
into
Reputation
such
lost
good
Actions
as
publique
Prayer
in
private
Persons
,
Religion
would
be
more
renowned
,
and
many
more
than
now
doe
,
would
allso
fall
down
,
and
say
;
God
is
in
you
of
a
trueth
,
and
so
be
excited
to
the
same
good
work
,
or
worship
in
use
.
5.
But
a
known
time
of
Gods
Worship
being
assigned
,
a
sound
,
entire
,
tryed
,
approved
Sacrifice
and
reasonable
service
of
God
being
appointed
,
for
Confession
,
Humiliation
,
Supplications
,
Petitions
,
Deprecations
,
Intercessions
,
Thanksgivings
,
and
Benedictions
,
as
Saint
Paul
directeth
,
1
Tim.
2.
1.
with
sobrietie
or
good
Conscience
;
to
contemne
these
either
ignorantly
or
presumptuously
,
and
to
foist
in
private
Inventions
scarce
so
good
as
humane
,
all
things
considered
,
what
amounts
this
to
but
a
despising
of
Christ
himselfe
,
and
a
provocation
of
God
to
cast
the
officious
zeal
of
such
,
as
dung
upon
their
own
faces
?
For
how
can
it
be
supposed
that
God
should
be
pleased
with
that
Oblation
obtruded
upon
him
and
others
,
without
Autoritie
;
which
is
often
put
up
without
Faith
,
and
never
with
Charitie
or
Humilitie
convenient
?
But
if
our
Prayers
themselves
offend
,
how
should
we
hope
for
pardon
of
our
offences
by
them
?
That
therefore
they
should
have
favourable
accesse
to
God
,
is
necessarie
they
should
be
dulie
qualified
themselves
;
and
that
such
as
these
Conditions
,
here
onely
to
be
named
,
be
found
in
them
:
1.
That
we
pray
in
Faith
that
God
is
;
and
that
he
is
a
rewarder
of
all
that
call
upon
him
.
2.
That
we
pray
in
trueth
,
without
any
hereticall
or
erroneous
Dogmes
,
or
corrupt
Opinions
of
God
,
of
his
Word
or
holy
Worship
.
3.
Praying
in
puritie
of
intention
;
seeking
,
even
when
our
Prayers
consist
of
spirituall
or
temporall
benefits
to
our
selvles
,
primarily
the
glorie
and
good
will
of
God.
4.
In
Puritie
or
holinesse
of
hands
;
that
is
,
innocencie
of
life
,
as
David
,
when
he
said
,
I
will
wash
my
hands
in
innocencie
,
and
so
will
I
goe
to
thine
Altar
;
or
at
least
,
a
dislike
of
our
guilt
and
contaminations
;
making
them
part
of
our
humiliation
and
supplications
to
God.
5.
In
Charitie
towards
others
,
so
far
as
Justice
and
Pietie
will
permitt
.
And
lastly
,
In
zeal
to
Gods
service
,
and
to
our
own
Soules
in
so
praying
(
which
is
that
lifting
up
the
Soule
,
we
so
much
speak
of
here
)
and
leaving
it
with
him
to
preserve
to
his
greater
service
and
glorie
,
and
our
immortall
happinesse
.
SECT.
VIII
.
Of
the
severall
sorts
of
Prayer
,
viz.
Sensible
,
Mentall
,
Supramentall
:
Extemporarie
,
Formed
and
fixed
:
as
allso
,
Singing
of
Psalmes
.
1.
NOw
,
because
there
are
usually
distinguished
severall
kinds
of
Prayer
to
God
,
as
well
according
to
the
matter
,
as
manner
of
putting
up
our
requests
to
him
,
all
concurring
in
this
one
thing
,
that
the
minde
and
heart
should
be
thereby
united
to
God
and
fixed
,
it
will
not
be
amisse
to
glance
at
the
principall
in
this
second
order
,
having
touched
the
former
from
the
Apostles
words
,
1
Tim.
2.
1.
All
which
relate
to
the
matter
of
Prayer
,
and
may
be
perfourmed
in
any
one
of
those
which
great
Artists
have
cast
into
this
threefold
Prayer
,
viz.
Sensible
,
Mentall
,
and
Supramentall
.
Sensible
they
make
that
which
is
common
to
all
Christians
praying
to
God
in
a
vocall
,
sensible
manner
to
themselves
and
others
.
Mentall
they
would
have
that
called
,
which
is
contemplative
,
and
whereby
the
minde
is
throughly
directed
to
God
,
not
without
affection
.
For
if
the
Understanding
onely
be
erected
and
directed
to
God
,
it
can
scarce
deserve
the
name
of
Prayer
to
God
,
as
Philosophizing
about
him
;
therefore
it
is
necessarie
,
that
affectionatenesse
and
adherence
to
God
by
love
,
which
are
acts
of
the
will
allso
,
should
be
found
in
all
due
Prayer
:
yea
in
all
Treaters
of
the
nature
and
use
of
Prayer
;
otherwise
,
acute
and
learned
men
may
prescribe
better
than
teach
,
or
affect
.
A
manifest
Example
we
have
in
the
two
great
Chieftains
amongst
Schoolmen
.
Thomas
the
Angelicall
,
and
Bonaventure
the
Seraphicall
Doctour
,
as
they
call
them
.
Both
which
have
(
in
their
Opuscula
)
written
Treatises
of
the
Love
of
God.
In
which
the
former
keeping
closer
than
in
such
a
Subject
is
expedient
,
to
Scholasticall
Methods
,
and
termes
of
writing
,
hath
left
but
a
dry
Monument
and
insipide
to
a
spirituall
Palate
,
of
his
gift
in
that
kinde
:
whereas
Bonaventure
speaking
out
of
the
abundance
of
the
heart
,
and
affection
,
as
the
Subject
required
,
rather
than
by
the
rule
of
humane
disquisitions
,
hath
much
more
divinely
,
commendably
,
and
profitably
,
as
to
practice
,
treated
thereof
.
And
spirituall
Doctrine
and
devotion
towards
God
seem
much
to
resemble
the
Notion
we
generally
have
of
the
nature
of
Spirits
in
themselves
;
which
(
they
say
)
consisteth
in
not
being
circumscribed
by
limits
as
our
Bodies
are
;
but
indefinite
,
and
diffusive
:
very
much
like
to
the
bodie
of
the
Air
in
which
we
are
inclosed
:
which
is
capable
of
any
figure
,
but
determined
to
none
.
In
like
manner
Spirituall
Prayer
,
and
the
gifts
God
bestoweth
upon
the
Soule
,
are
not
to
be
limited
by
the
lineaments
and
parts
of
humane
Methods
,
which
,
as
it
were
,
fetters
the
Spirit
from
expatiating
according
to
its
pleasure
,
which
like
the
Winde
,
bloweth
and
breatheth
,
and
leadeth
as
it
listeth
;
and
is
in
very
deed
,
as
Phanatiques
terme
it
,
stinted
,
and
obstructed
by
the
Arts
of
Men
modelling
their
Devotion
,
and
not
subject
rather
to
it
,
and
following
rather
than
going
before
its
dictates
and
impulses
.
For
however
I
finde
many
Commentatours
ingeniously
enough
,
and
acutely
methodizing
holy
Scripture
,
and
Analyzing
it
so
as
if
it
had
been
the
very
intent
and
designe
of
the
Holy
Spirit
therein
to
speak
Logically
and
methodically
,
yet
could
never
be
so
really
perswaded
:
but
that
holy
Men
of
old
speaking
and
writing
as
they
were
moved
by
the
Spirit
,
contemned
all
order
and
Methods
,
but
what
naturally
arose
from
the
bowells
of
the
Subject
they
treated
of
,
and
the
occasion
given
them
:
not
contradicting
or
denying
liberty
to
men
to
forme
their
matter
by
outward
Methods
,
as
may
agree
best
with
the
learning
,
retaining
,
and
digesting
what
they
finde
there
delivered
.
2.
And
answerable
to
this
,
the
more
Mentall
a
mans
Contemplations
are
,
the
lesse
methodicall
are
they
wont
to
be
:
So
that
if
there
be
such
a
thing
as
may
be
called
properly
Prayer
Supramentall
,
as
Authours
speak
,
it
must
be
more
strange
to
Order
and
Methode
than
either
of
the
two
other
degrees
of
Prayer
:
and
be
of
the
nature
of
Rapts
and
Extasies
,
of
which
we
have
spoken
.
For
by
such
puritie
of
intention
,
and
such
vehemencie
of
intension
,
and
ardour
in
directing
a
mans
minde
and
heart
to
God
;
and
,
as
it
were
,
delivering
up
his
spirit
into
his
hands
,
the
intellectuall
facultie
may
cease
:
which
is
that
Absorption
spoken
of
allso
:
and
such
,
that
can
be
approved
onely
from
the
goodnesse
and
Divinenesse
so
pored
on
,
and
with
its
lustre
confounding
them
carried
away
with
it
.
For
it
is
apparent
,
that
Evill
Spirits
doe
in
like
manner
oppresse
the
mindes
of
the
Persons
devoted
to
them
.
And
therefore
as
I
cannot
condemne
all
such
excesses
mentall
,
or
supramentall
rather
;
so
can
I
approve
them
no
farther
than
they
are
consonant
to
the
Law
,
and
the
Testimonie
,
and
the
Spirit
of
the
Living
Prophets
;
I
mean
the
Church
,
truely
so
called
,
and
the
peace
and
Charitie
of
the
same
.
So
that
as
I
cannot
but
think
favourably
of
those
extravagant
passages
,
and
rulelesse
,
while
the
Authours
of
them
keep
the
peace
of
the
Church
,
and
known
principles
of
Christianity
,
innovating
nothing
in
the
Faith
,
but
onely
in
their
own
supramentall
Facts
,
as
we
may
terme
them
;
so
can
I
no
wayes
justifie
those
presumptuous
Spirits
,
who
,
not
having
attained
to
the
true
mentall
Prayer
,
dare
obtrude
their
vocall
and
sensible
Prayer
upon
the
spirits
of
an
whole
Congregation
,
and
that
without
any
good
Autority
so
to
doe
.
3.
After
the
extraordinary
gift
of
unprepared
Prayer
ceased
in
the
Church
of
God
,
together
with
unprepared
preaching
of
the
Gospell
,
it
lay
upon
the
Governours
of
the
Church
to
supplie
that
defect
in
the
best
manner
they
could
,
by
composing
and
prescribing
formes
for
Publique
Worship
:
lest
any
scandall
or
indecencie
should
disaffect
soberer
,
and
more
prudent
Christians
.
And
when
the
Bishop
presiding
in
the
Church
committed
any
part
of
his
wide
charge
to
his
Presbyter
,
we
never
finde
that
he
departed
in
the
Publique
Worship
from
what
was
in
use
in
the
Mother-Church
,
either
as
to
matter
or
forme
.
Nay
,
the
principall
Pastour
of
any
Diocese
never
was
himselfe
so
imperious
over
his
Flock
,
as
vain
men
of
late
dayes
,
to
offer
a
new
and
unknown
Office
to
Believers
every
day
;
or
to
God
,
as
more
spirituall
,
or
acceptable
to
him
:
but
aymed
at
nothing
more
than
a
Common
,
plain
,
well-known
,
well-approved
and
constant
forme
of
sound
words
,
to
which
all
intelligent
Christians
might
safely
and
cheerfully
give
their
concurrence
,
and
sett
to
their
Seal
of
Amen
.
And
to
denie
liberty
to
Ministers
to
offer
the
Will-worship
of
their
own
inventions
in
Publique
,
was
never
lookt
upon
(
as
they
say
)
as
Lycurgus-like
to
cut
up
all
the
Vines
in
the
Country
,
lest
men
should
be
drunk
,
but
rather
cutting
down
the
wild
Vines
,
whose
fruit
is
ungratefull
to
judicious
Palates
,
and
pernicious
to
the
community
of
Christians
.
Wherein
the
gift
of
Prayer
consisteth
,
we
have
touched
before
:
but
sure
we
are
,
it
consisteth
not
in
the
volubility
of
the
Tongue
,
readinesse
of
Invention
,
fluencie
of
Speech
,
choice
of
Divine
Phrases
,
but
in
the
grace
of
Prayer
,
which
the
same
men
unhappily
would
distinguish
from
the
Gift
;
which
is
a
certain
pure
intention
,
and
fervent
intension
of
Spirit
lifted
up
to
God
,
which
may
consist
with
a
Prayer
used
ten
thousand
times
.
Not
but
that
it
is
very
lawfull
,
usefull
,
and
allmost
necessary
in
some
cases
,
to
utter
the
fullnesse
of
the
minde
by
unprepared
words
in
private
Addresses
;
but
to
lay
the
weight
and
worth
of
a
Prayer
upon
the
wording
of
it
,
is
a
foul
absurdity
:
When
sudden
,
surprizing
,
and
extraordinary
occasions
are
offer'd
,
to
blame
is
that
man
who
will
not
strive
to
use
proportionable
Addresses
to
God
,
neither
staying
for
a
Book
,
nor
the
licence
of
his
Ordinary
.
But
plying
his
heart
while
it
is
hot
and
full
,
the
best
manner
he
can
,
for
his
ease
and
comfort
.
4.
And
not
onely
in
such
extraordinary
cases
as
may
even
extort
an
Ejaculation
sutable
;
but
out
of
that
common
Habit
of
grace
,
a
man
may
have
attained
unto
by
Christian
diligence
,
it
is
most
reasonable
and
pious
,
he
should
lift
up
his
minde
frequently
unto
God
in
divine
Contemplation
,
Admiration
of
his
Power
,
and
Wisdome
,
thankfullnesse
for
deliverances
and
benefits
bestowed
,
imploration
of
his
mercie
and
pardon
for
dayly
Trespasses
he
is
liable
to
,
and
exercising
that
Communion
that
every
Good
Christian
should
have
with
God
;
and
all
this
not
onely
in
usuall
and
constant
Phrases
and
Formes
,
(
though
that
be
commendable
)
but
as
the
Spirit
shall
give
him
utterance
.
All
which
notwithstanding
ought
to
be
regulated
by
the
rule
of
Christian
modestie
,
justice
,
and
Charitie
,
so
as
not
to
indulge
to
private
satisfactions
herein
,
to
the
prejudice
of
others
;
nor
to
phansie
such
an
Edification
to
himselfe
which
should
tend
to
the
dissipation
of
the
Church
of
God
;
that
Rule
of
Saint
Paul
binding
incessantly
such
as
otherwise
would
be
boundlesse
,
Let
no
man
seek
his
own
,
but
every
man
anothers
wealth
,
1
Corinth.
10.
24.
meaning
rather
spirituall
,
than
temporall
wellfare
.
And
again
,
the
same
Apostle
,
1
Corinth.
14.
12.
adviseth
,
For
as
much
as
ye
are
zealous
of
spirituall
gifts
,
seek
that
ye
may
excell
to
the
edification
of
the
Church
:
which
whosoever
violateth
by
private
affectations
in
Religion
,
may
be
said
to
indulge
rather
to
his
own
carnall
humour
,
how
divine
soever
it
may
appear
to
weaker
judgements
,
than
to
the
edification
of
himselfe
or
others
.
For
as
he
that
sings
with
the
Congregation
ought
to
lay
aside
his
private
Tunes
,
though
possibly
far
more
excellent
than
that
which
is
set
for
all
to
follow
,
so
must
the
singular
Devotion
of
a
higher
strain
than
ordinarie
,
complie
with
the
meaner
,
to
avoid
scandall
and
confusion
:
as
that
which
may
better
agree
with
the
whole
Bodie
,
than
sublimer
strains
or
Tunes
.
And
this
is
the
Case
of
that
plain
and
easie
recitative
way
of
using
the
Psalmes
in
our
Church
,
which
requires
a
cheerfull
Spirit
,
without
difficulty
or
tediousnesse
of
modulating
the
Voice
,
which
for
that
reason
might
have
been
preferred
before
the
more
Artificiall
and
hard
,
of
private
mens
Invention
,
had
it
not
pleased
men
of
designe
,
and
unquiet
Spirits
,
to
bring
it
into
disgrace
,
for
no
other
faults
but
which
are
found
to
be
more
notorious
in
that
they
have
introduced
in
its
stead
.
From
which
frowardnesse
of
Spirit
and
superstitious
admiration
of
some
mens
persons
,
to
the
injurious
usage
of
others
,
God
deliver
them
,
and
this
Church
,
and
from
the
effects
of
such
distempers
.
SECT.
IX
.
Of
the
Vnion
and
Communion
with
God
in
the
Holy
Eucharist
or
Lords
Supper
:
to
which
certain
Instructions
are
premised
.
1.
IT
is
the
opinion
of
Learned
Doctours
,
that
all
Orders
and
degrees
Ecclesiasticall
are
given
with
designe
to
Consecrate
the
Eucharist
of
the
Bodie
and
Blood
of
Christ
;
which
may
well
be
call'd
in
question
:
but
that
the
Sacrament
of
the
Eucharist
is
the
summitie
of
the
practicall
Mysteries
left
us
,
and
ordained
by
Christ
for
our
edification
,
and
straitest
Union
with
him
,
is
not
to
be
denied
,
after
such
grounds
given
us
thereof
in
Scripture
,
and
assurances
thereof
from
the
unisone
consent
of
the
Learned
and
holy
Fathers
of
the
Church
,
in
all
Ages
;
Our
own
Liturgie
teaching
us
,
that
if
with
a
penitent
heart
,
and
lively
Faith
we
receive
that
holy
Sacrament
,
we
spiritually
eat
the
flesh
of
Christ
,
and
drink
his
Blood
;
we
dwell
in
Christ
,
and
Christ
in
us
;
we
are
one
with
Christ
,
and
Christ
with
us
:
And
afterward
,
that
hereby
we
evermore
dwell
in
him
,
and
he
in
us
.
It
must
necessarily
be
therefore
,
that
an
intimate
Union
is
hereby
wrought
between
Christ
and
the
faithfull
Soule
,
highly
to
be
valued
,
earnestly
to
be
sought
after
,
and
diligently
and
zealously
to
be
laboured
for
:
as
that
true
Bread
which
came
down
from
Heaven
,
excelling
infinitely
the
Mannah
which
came
down
from
Heaven
:
that
Bread
,
which
perisheth
not
,
but
lasteth
and
leadeth
unto
Eternall
Life
;
as
Christ
himselfe
(
John
6.
)
testifieth
.
2.
But
leaving
to
others
the
accurate
explication
of
the
Majestie
of
this
Mysterie
,
and
not
much
employing
our selves
in
the
opening
this
Treasurie
of
Grace
and
Mercie
,
we
shall
confine
our selves
to
the
more
practicall
consideration
,
(
and
that
briefly
)
of
the
right
use
of
that
which
is
so
effectuall
to
the
more
strict
,
full
,
and
perfect
Union
with
God.
And
to
this
end
,
we
shall
here
first
deliver
certain
fundamentall
,
or
at
least
very
profitable
Documents
to
be
received
and
observed
by
fruitfull
Communicants
.
2.
First
then
,
it
must
be
noted
,
that
the
things
themselves
of
which
the
Eucharist
consisteth
,
naturally
tend
no
more
to
such
sublime
ends
and
effects
,
than
any
other
things
;
howbeit
severall
Analogies
are
,
by
the
ingenious
pietie
of
men
alledged
to
declare
the
sutablenesse
of
the
Elements
to
such
ends
,
not
to
be
despised
:
but
this
must
in
the
mean
time
,
be
acknowledged
,
that
it
was
both
in
the
Liberty
and
Power
of
Christ
to
have
chosen
what
other
things
he
pleased
,
to
have
annexed
his
Graces
unto
,
had
it
so
pleased
him
.
3.
Secondly
,
That
the
two
Elements
,
(
for
so
are
they
called
,
not
according
to
strict
signification
,
whereby
there
are
said
to
be
four
Elements
in
Nature
,
but
onely
as
they
concurre
to
make
the
Sacramentall
Bodie
,
as
they
doe
constitute
the
naturall
bodies
)
are
the
Bread
and
Wine
,
which
were
in
most
common
use
in
the
Country
where
Christ
did
celebrate
his
last
Supper
;
without
any
speciall
and
precise
Obligation
of
Christians
to
the
very
same
matter
in
all
points
and
circumstances
;
for
we
know
not
infallibly
,
whether
the
Bread
was
purely
of
one
kinde
of
Grain
,
and
that
of
Wheat
,
or
whether
there
were
,
(
as
there
possibly
might
be
)
some
mixture
in
that
bodie
:
as
it
is
held
there
was
in
the
other
,
the
Wine
.
For
questionlesse
Christ
was
not
anxious
himselfe
about
that
Point
,
neither
ought
we
;
but
onely
to
follow
and
imitate
him
as
neer
as
we
can
,
by
honest
and
ordinarie
endeavours
.
4.
Thirdly
,
It
is
to
be
considered
,
that
whatever
Treasure
of
Grace
and
Mercie
is
said
and
believed
to
be
contained
in
the
Eucharist
by
Gods
dignifying
and
speciall
replenishing
of
them
with
them
,
are
not
said
so
necessarily
to
flow
from
thence
that
every
one
should
partake
of
them
,
who
are
partakers
of
the
outward
Formes
.
Neither
are
they
as
Pipes
or
Conduits
which
run
alike
to
all
men
,
that
come
to
them
,
and
catch
what
they
lett
fall
:
but
as
by
Gods
extraordinarie
Power
and
Goodnesse
they
have
this
store
of
benefits
given
unto
them
,
and
not
of
themselves
;
so
,
by
the
same
Providence
,
and
Wisdome
of
God
,
are
they
there
dispensed
,
as
it
seems
good
unto
him
.
And
it
seems
good
to
him
to
proportion
the
benefits
of
them
agreeable
to
the
capacitie
of
the
receiver
.
I
say
,
Capacitie
,
and
not
Merits
,
which
should
demand
,
in
justice
,
what
is
there
contained
:
but
the
Condition
is
there
,
as
the
Psalmist
hath
,
Open
thy
mouth
wide
and
I
will
fill
it
:
desire
earnestly
,
and
prepare
thy selfe
dulie
,
and
plentie
of
Blessings
will
by
vertue
of
Gods
Promise
,
redound
to
thee
:
which
Benefits
we
shall
hereafter
touch
.
5.
Fourthly
,
The
manner
of
receiving
Christ
with
the
Blessings
he
necessarily
brings
with
him
in
this
Sacrament
,
is
somewhat
differing
in
outward
forme
,
from
that
we
receive
him
in
by
his
Holy
Word
,
made
known
to
us
,
and
by
Baptisme
,
wherein
we
are
regenerate
and
incorporate
into
the
Body
of
Christ
,
and
that
by
Faith
too
,
as
in
the
Eucharist
;
but
agrees
in
the
Inward
.
For
the
visible
Instruments
of
receiving
Christ
are
much
different
:
the
Bread
and
Wine
representing
Christ
to
the
Eye
;
as
the
Word
of
God
,
to
the
Ear
:
And
the
Word
of
God
taught
and
believed
initiates
us
by
Illumination
,
and
Revelation
of
the
Minde
and
Will
of
God
,
not
attainable
in
a
saving
manner
,
but
by
that
.
The
Sacrament
of
Baptisme
carries
us
on
from
thence
to
Purgation
,
For
hereby
are
we
cleansed
from
all
our
sins
.
The
Sacrament
of
the
Eucharist
perfects
and
crowns
all
these
.
For
as
much
as
all
other
gifts
and
graces
,
upon
which
we
are
built
,
and
in
which
we
stand
before
God
,
are
by
this
one
revived
,
quickened
,
encreased
and
strengthened
.
But
we
doe
not
receive
a
new
doctrine
of
Faith
,
nor
another
kinde
of
Grace
of
Faith
;
nor
another
Spirit
,
nor
another
Christ
,
nor
another
spirituall
life
in
Christ
,
but
the
same
in
substance
all
,
with
new
advantages
.
6.
Fifthly
,
The
outward
Symboles
or
Elements
of
Bread
and
Wine
called
the
Body
and
Blood
of
Christ
,
because
they
both
represent
and
exhibite
them
to
the
duly
disposed
Soule
,
are
not
after
Consecration
,
Christ
himselfe
,
any
more
than
they
were
before
:
For
it
is
one
thing
to
say
what
those
sensible
Objects
are
,
which
we
call
the
Sacrament
(
though
the
Sacrament
properly
so
taken
,
consisteth
equally
of
the
word
Sanctifying
,
and
the
Elements
sanctified
by
it
)
and
another
,
to
say
what
we
receive
in
the
Sacrament
,
which
is
really
Christ
.
And
therefore
they
are
idle
words
and
calumnies
which
men
give
out
,
that
we
receive
not
really
Christ
,
or
that
we
believe
not
that
Christ
is
in
the
Sacrament
,
because
we
believe
not
that
he
is
the
very
Sacrament
it selfe
:
or
that
Bread
and
Wine
are
not
present
in
the
Sacrament
.
7.
Sixthly
,
Whatever
is
visible
,
tractable
,
tasteable
in
the
Eucharist
is
not
Christ
:
And
if
we
must
not
believe
our
eyes
,
and
the
eyes
of
all
men
assuring
us
that
to
be
Bread
and
Wine
which
we
behold
to
be
so
,
then
may
we
not
believe
our
eares
;
so
that
if
Christ
should
tell
us
that
it
was
his
Bodie
,
we
may
as
reasonably
denie
that
he
doth
say
what
in
trueth
he
doth
say
:
For
the
Eye
is
a
lesse
fallible
sense
than
the
Ear
,
as
Philosophers
agree
.
And
whereas
it
is
said
;
We
cannot
see
substances
themselves
,
but
onely
Accidents
,
it
matters
not
whether
that
Opinion
be
true
or
false
,
being
we
see
as
much
of
those
bodies
,
and
their
substances
,
as
of
any
substance
in
the
world
,
and
no
more
is
needfull
.
8.
Seventhly
,
The
sacred
Symboles
are
called
the
Bodie
and
Blood
of
Christ
,
because
we
should
understand
the
dignity
and
efficacie
,
and
strait
conjunction
between
them
and
Christ
;
and
Christ
and
us
,
who
thereby
receive
him
as
our
Food
.
9.
Lastly
,
The
meanes
whereby
we
so
receive
Christ
in
this
Blessed
Sacrament
,
is
Faith
;
as
is
truely
and
generally
said
,
but
not
alltogether
as
some
may
understand
and
conceive
.
For
Faith
,
as
in
our
Sanctification
,
so
in
our
Justification
doth
work
;
and
no
otherwise
doth
it
make
us
worthie
,
and
happie
Communicants
.
For
it
layes
the
foundation
of
all
our
Religion
,
and
becoming
lively
by
love
and
Charitie
,
gives
life
to
all
our
spirituall
performances
;
and
,
consequently
,
renders
them
effectuall
to
us
.
So
that
we
must
believe
first
according
to
the
true
Catholique
Faith
in
generall
;
then
specially
,
the
nature
,
ends
and
uses
of
this
Sacrament
:
Lastly
,
we
must
have
a
comfortable
perswasion
of
the
goodnesse
of
God
in
accepting
us
in
the
Sacrament
,
and
his
dispensations
towards
us
;
but
there
must
allso
be
joyned
herewith
,
1.
Discerning
the
Lords
Body
,
and
that
not
to
be
it
properly
which
we
see
:
but
that
which
is
invisible
,
and
spiritually
taken
;
2.
That
we
judge
our selves
by
examination
and
humiliation
of
our selves
,
that
by
rashnesse
of
approach
,
we
be
not
condemned
of
the
Lord
.
3.
Invocation
of
Gods
mercie
for
past
sins
,
and
of
his
assisting
Grace
for
preventing
the
like
future
failings
and
falls
,
as
we
have
been
formerly
subject
to
.
4.
To
have
no
malice
nor
notorious
hatred
in
our
hearts
,
but
Charitie
to
all
men
,
especially
towards
them
with
whome
we
communicate
.
5.
That
we
be
void
of
all
purpose
or
designe
of
committing
over
again
any
of
those
sinnes
which
we
finde
in
our selves
upon
due
enquiry
and
examination
,
but
rather
have
a
sincere
,
(
how
weak
soever
it
may
be
)
desire
and
purpose
of
living
more
agreeably
to
Gods
holy
Will
in
all
things
.
6.
That
we
have
a
good
hope
through
Gods
Grace
(
which
some
miscall
Faith
)
,
that
we
shall
live
according
to
our
Vow
in
Baptisme
,
of
old
made
,
and
there
renewed
,
and
ratified
:
and
that
this
hope
begets
a
care
and
conscience
of
our
wayes
hereafter
,
lest
we
by
relapsing
into
former
errours
dissolve
that
happie
Union
and
conjunction
obtained
in
this
Blessed
Sacrament
,
with
the
Father
and
the
Son.
SECT.
X.
Of
the
Difficulties
and
dangers
in
receiving
the
Holie
Communion
,
which
are
here
discussed
.
1.
WE
are
told
in
the
Office
of
our
Church
for
the
celebration
of
the
Communion
,
"
That
as
the
benefits
are
great
,
if
with
a
true
penitent
heart
and
a
lively
Faith
,
we
receive
that
Holy
Sacrament
,
so
is
the
danger
great
if
we
receive
the
same
unworthily
;
for
then
are
we
guiltie
of
the
body
and
blood
of
our
Saviour
Christ
,
we
eat
and
drink
our
own
damnation
,
not
considering
the
Lords
Body
:
we
kindle
Gods
wrath
against
us
:
we
provoke
him
to
plague
us
with
divers
Diseases
,
and
sundry
kindes
of
Death
.
"
All
which
seems
to
be
drawn
from
the
words
of
Saint
Paul
,
1
Corin.
11.
ver.
27.
Whosoever
shall
eat
this
Bread
,
and
drink
this
Cup
unworthily
,
shall
be
guilty
of
the
body
and
blood
of
the
Lord
.
And
ver.
29.
He
that
eateth
and
drinketh
unworthily
,
eateth
and
drinketh
damnation
to
himselfe
:
not
discerning
the
Lords
Bodie
:
which
Speeches
it
behoveth
straitly
to
understand
aright
,
lest
by
violence
used
in
wresting
them
to
too
favourable
a
sense
,
we
occasion
the
profanation
of
those
Holy
Mysteries
by
rudenesse
and
presumption
of
unbelieving
and
impenitent
comers
unto
it
;
or
we
so
straiten
the
way
to
Gods
holy
Table
,
that
Believers
,
(
and
they
none
of
the
worst
rank
)
should
be
disheartened
,
and
discouraged
from
approaching
to
it
.
The
genuine
sense
therefore
and
importance
of
those
Sayings
,
are
faithfully
to
be
unfolded
,
for
the
better
informing
of
the
Judgement
,
and
directing
and
satisfying
the
Conscience
of
the
cordiall
Christian
and
sincere
.
For
it
is
most
certain
,
upon
too
frequent
experience
,
that
an
horrible
abuse
is
made
of
the
opinion
of
the
Holinesse
of
the
Sacrament
and
Doctrine
of
Saint
Paul
,
and
allso
of
the
Church
even
now
recited
;
and
that
by
worldly
and
loose
men
,
who
believing
in
grosse
the
sacrednesse
of
the
Communion
,
alledge
that
for
a
sufficient
cause
to
excuse
themselves
from
receiving
of
it
,
when
(
God
knowes
)
they
have
little
apprehension
either
of
the
Holinesse
of
that
,
or
their
unholinesse
or
unfitnesse
;
pretending
more
scrupulousnesse
and
warinesse
than
others
,
and
than
the
Word
of
God
requires
absolutely
at
their
hands
:
though
it
is
granted
,
that
divers
finde
themselves
so
entangled
between
the
consciousnesse
of
their
own
unworthinesse
,
and
perswasion
of
the
worthinesse
of
that
,
that
they
are
unwillingly
obstructed
in
drawing
nigh
thus
unto
Christ
so
mercifully
offered
to
them
.
For
whose
sake
I
have
prepared
these
following
instructions
,
leaving
others
to
be
condemned
for
their
falsenesse
,
and
hypocrisie
in
sacred
things
,
by
their
own
consciences
,
and
that
very
judgement
,
which
is
pretended
to
be
feared
in
so
abstaining
.
2.
First
then
,
It
is
to
be
granted
and
supposed
by
all
ingenuous
as
well
as
pious
Christians
,
that
it
is
in
it selfe
incredible
,
and
a
great
injurie
done
to
the
wisdome
and
goodnesse
of
Christ
instituting
this
holy
Sacrament
,
to
imagine
that
he
should
so
mock
the
greatest
number
of
true
,
though
weak
Believers
,
as
to
ordain
such
a
Sacrament
,
and
to
such
great
ends
,
and
propound
so
great
benefits
,
and
leave
so
many
gracious
and
kinde
invitations
and
exhortations
to
come
to
him
there
present
and
in
readinesse
to
satisfie
the
hungrie
Soule
with
goodnesse
,
and
to
feast
him
with
the
fat
and
sweet
of
his
own
Table
;
and
yet
withall
,
cloth
that
precious
Ordinance
with
so
many
severe
circumstances
,
and
clogge
it
with
so
many
dangerous
,
difficult
,
and
heavie
Conditions
,
as
very
few
should
dare
to
come
at
it
,
or
be
the
better
for
it
.
3.
Secondly
,
There
is
to
be
observed
a
very
great
difference
between
Worthy
Communicating
,
and
due
or
Fit
communicating
;
and
that
both
these
are
vulgarly
and
Fallaciously
contained
in
that
one
word
,
Worthie
,
which
hath
a
double
sense
.
For
he
properly
is
said
to
be
worthy
,
who
is
equall
in
qualifications
of
Vertue
and
Graces
,
to
the
worth
and
merits
of
that
holy
Sacrament
;
and
in
this
acceptation
,
no
man
may
be
said
to
be
worthy
,
no
not
the
best
prepared
,
and
holiest
man
.
Another
sense
of
Worthinesse
is
that
we
call'd
Fitnesse
,
whereby
,
how
unworthy
soever
a
Soule
may
be
of
that
Sacrament
,
he
may
be
reputed
worthy
,
and
come
acceptably
and
fruitfully
:
and
so
,
that
willfully
in
such
cases
,
to
absent
himselfe
may
turne
to
his
own
perdition
more
than
his
coming
.
For
excepting
some
monstrous
and
notorious
evills
into
which
a
man
may
fall
,
and
that
when
the
Communion
is
instant
,
so
that
no
competent
time
nor
meanes
remain
to
discharge
his
part
in
due
preparation
,
(
though
sudden
accidents
of
that
nature
may
admitt
of
sudden
remorse
,
and
intense
Repentance
,
when
time
is
denied
of
more
full
and
thorow
humiliation
)
then
perhaps
such
excuses
may
be
tolerable
,
as
unpreparednesse
:
but
when
men
have
timely
advice
of
such
ensuing
Solemnitie
,
and
have
no
unavoidable
impediments
,
but
wilfully
,
and
necessarily
involve
themselves
in
matters
inconsistent
with
it
,
and
so
absent
themselves
,
neglecting
that
competent
preparation
required
,
then
doe
they
shun
the
Curse
of
communicating
unworthily
,
and
fall
into
the
condemnation
of
not
preparing
themselves
,
and
contempt
of
such
meanes
of
Salvation
;
as
he
under
the
Law
that
refused
to
purge
his
House
of
Leaven
,
and
purifie
himselfe
to
eat
the
Passe-over
.
4.
For
in
this
one
Evill
,
many
more
are
contained
,
such
as
are
frustrating
Gods
invitation
to
Grace
and
Mercy
:
a
great
provocation
of
men
who
are
of
the
same
nature
with
our selves
,
though
greater
in
Power
and
Honour
.
A
bereaving
our selves
of
the
benefits
there
tendered
:
and
an
hazarding
of
the
losse
of
the
fruits
of
all
other
meanes
ordained
by
God
to
our
Salvation
.
For
God
requires
that
we
should
put
on
the
whole
Armour
of
God
,
Ephes.
6.
11
,
13.
And
Saint
Paul
likewise
,
Coloss.
4.
12.
exhorteth
to
stand
perfect
and
compleat
in
all
the
will
of
God.
And
Saint
James
assures
us
,
Whosoever
shall
keep
the
whole
Law
,
and
yet
offend
in
one
point
,
he
shall
be
guilty
of
all
,
James
2.
10.
insinuating
sufficiently
unto
us
,
that
the
willfull
neglect
of
one
such
materiall
Dutie
,
and
violating
one
so
soveraign
Ordinance
as
this
,
doth
injury
to
all
;
and
provokes
God
to
withdraw
his
Blessing
upon
those
other
Ordinances
we
are
content
to
admitt
of
,
For
he
that
contemns
him
in
one
,
contemns
the
Authour
of
all
:
and
so
cannot
reasosonably
expect
any
benefit
from
Sermons
,
or
from
Publique
,
or
private
service
of
God.
For
no
man
must
trust
to
his
making
compensation
to
God
one
way
,
having
wronged
him
in
another
,
where
both
may
be
perfourmed
.
And
experience
teacheth
this
to
be
true
,
that
none
are
generally
more
rare
and
remisse
in
the
other
parts
of
Gods
Worship
,
than
they
who
are
carelesse
in
this
.
3.
A
manifold
Scandall
is
offered
to
Fellow
Christians
;
who
,
upon
observing
the
neglect
of
some
in
this
point
,
entertain
suppositions
of
the
little
use
of
it
;
and
consequently
,
that
the
offence
in
omitting
the
same
is
very
inconsiderable
,
and
light
;
passing
it
over
accordingly
:
or
perhaps
,
that
receiving
that
Sacrament
belongs
chiefly
to
the
Greater
,
or
better
sort
,
and
such
as
are
more
at
leisure
than
are
they
,
and
not
to
poor
,
obscure
,
and
busie
persons
,
as
they
are
.
Furthermore
,
a
Scandall
is
hereby
given
to
the
Brethren
of
the
same
Faith
and
profession
,
as
if
a
Member
of
the
Church
were
fallen
away
from
them
,
and
found
some
evill
in
the
Actions
sacred
.
For
God
doth
not
onely
require
at
our
hands
that
we
should
truely
believe
and
become
lively
Members
of
Christs
mysticall
Body
,
and
invisible
;
but
allso
,
Visible
;
and
not
onely
so
,
but
that
so
far
as
lies
in
us
,
we
should
be
visible
members
allso
of
that
Body
Visible
,
and
that
we
should
declare
the
same
,
and
doe
nothing
to
give
ground
or
occasion
to
believe
otherwise
of
us
:
which
must
necessarily
be
,
if
we
forbear
such
necessary
and
solemn
proofs
,
and
indications
as
this
is
,
even
the
Greatest
of
all
:
and
that
,
which
,
as
it
is
Unitive
of
us
to
Christ
,
so
is
it
very
effectuall
to
produce
and
preserve
that
bond
of
Charitie
,
which
Christ
commands
to
be
kept
up
amongst
Brethren
in
Christ
.
3.
Thirdly
,
The
main
pretence
and
Apologie
of
abstaining
from
the
Communion
taken
from
its
Sacrednesse
,
and
formidablenesse
are
grounded
upon
the
foresaid
words
of
Saint
Paul
,
which
therefore
to
give
a
faithfull
and
proper
sense
of
,
will
be
very
expedient
:
which
we
may
attain
to
two
wayes
chiefly
.
First
,
by
rightly
understanding
the
occasion
given
him
to
write
so
severely
;
above
others
.
For
we
finde
nothing
of
the
like
charge
given
by
Christ
to
his
Disciples
,
at
the
first
Institution
of
it
;
all
which
came
with
no
other
preparation
to
it
,
than
was
Legall
,
or
Leviticall
.
Neither
have
we
in
holy
Writ
any
thing
afterward
,
except
the
words
of
Saint
Paul
,
about
it
;
who
upon
grosse
corruptions
and
scandalous
,
invading
openly
that
holy
Sacrament
,
opportunely
bestirs
himselfe
for
the
vindication
of
it
from
such
abuses
;
brings
them
back
to
the
first
institution
of
Christ
;
which
was
that
they
should
understand
,
that
to
eat
this
as
their
own
Supper
,
was
to
profane
it
:
For
Christ
at
that
time
had
two
Suppers
,
One
Mosaicall
,
which
though
it
had
sacred
Rites
belonging
to
it
,
did
serve
to
the
use
of
the
naturall
Body
,
and
was
to
imprint
in
their
memories
a
sense
of
their
deliverance
from
slaughter
,
with
the
First-born
in
Egypt
,
and
from
bondage
there
allso
.
The
other
was
Evangelicall
,
not
given
in
such
quantitie
as
the
other
,
to
nourish
the
Bodie
,
but
ceremoniously
rather
,
in
such
sort
as
might
give
the
receiver
certain
information
,
and
proportionable
affection
of
the
Passion
and
death
of
Christ
,
whose
Bodie
was
broken
,
and
Blood
shed
for
the
sinnes
of
the
whole
World
,
much
more
of
true
Believers
.
Which
,
if
they
who
received
those
Elements
,
did
not
consider
of
,
so
as
in
them
to
discern
the
Lords
Bodie
thereby
signified
,
and
his
Passion
thereby
called
to
remembrance
,
and
received
by
the
faithfull
to
their
edification
in
faith
and
love
and
comfort
,
but
prophanely
ventured
to
take
it
as
common
bread
;
yea
to
come
to
it
first
stuffed
full
with
their
own
riotous
Suppers
,
and
drunk
with
excesse
of
Wine
,
before
;
all
the
world
would
judge
and
condemne
them
for
so
doing
;
and
more
especially
would
God
be
avenged
of
them
,
for
such
affront
put
upon
him
,
and
those
divine
Mysteries
of
his
ordaining
,
and
that
by
sudden
Deaths
,
or
grievous
Sicknesses
and
weaknesses
upon
their
bodies
,
besides
the
evill
upon
their
Soules
.
Others
forbearing
to
eat
and
drink
at
home
in
their
Houses
,
kept
their
stomachs
for
the
good
Cheer
they
were
wont
to
make
,
and
plentifully
to
take
in
Gods
House
,
or
the
place
,
and
at
the
time
they
should
have
soberly
,
modestly
,
and
devoutly
partaken
of
these
great
Mysteries
:
which
worthily
so
incensed
the
Apostle
,
as
to
demand
if
they
had
not
Houses
of
their
own
to
eat
and
to
drink
in
,
but
must
come
into
the
publique
place
of
Worship
,
the
House
of
God
,
and
there
gluttonize
and
revell
,
not
considering
nor
discerning
the
Lords
Body
;
to
the
shame
of
themselves
and
Religion
.
And
that
this
is
the
most
plain
and
naturall
sense
of
that
whole
passage
of
the
Apostle
,
will
clearly
appear
to
every
attentive
and
judicious
Reader
taking
in
the
Context
.
And
this
St.
Chrysostome
,
than
whome
none
of
his
time
,
magnifies
more
the
Mysteries
of
the
Eucharist
,
doth
agree
to
,
in
a
second
Homilie
he
hath
upon
the
Passeover
,
Tom.
5.
pag.
921.
telling
us
,
that
those
Christians
so
reprehended
by
St.
Paul
,
turned
the
Holy
Eucharist
into
costly
junketting
,
taking
occasion
from
that
to
eat
and
drink
to
excesse
.
4.
And
that
this
was
the
opinion
of
the
Primitive
Christians
,
before
Chrysostome's
days
,
that
the
formidablenesse
of
the
Eucharist
was
not
such
,
but
it
might
be
approached
unto
upon
lower
and
easier
termes
than
are
taught
by
some
Persons
,
appeareth
from
the
dayly
Communion
in
use
amongst
them
,
which
could
not
consist
with
that
dayly
,
solemn
,
and
exact
preparation
judged
now
a
days
indispensably
necessary
.
All
which
I
here
speak
,
to
make
good
what
I
said
of
a
two-fold
worthiness
and
unworthiness
in
receiving
the
Lords
Supper
;
the
one
,
which
indeed
brings
damnation
with
it
by
contrarie
Qualities
in
a
Receiver
,
to
that
Ordinance
:
such
as
the
Corinthians
were
guiltie
of
,
so
reproved
by
Saint
Paul
:
And
another
of
negative
unworthinesse
,
which
may
be
direct
infidelity
;
which
makes
men
wholly
uncapable
of
that
Sacrament
,
which
supposes
Baptisme
and
Faith
answerable
:
or
a
disproportionable
Faith
,
and
knowledge
,
and
repentance
,
and
other
qualifications
very
well
becoming
that
;
which
yet
doth
not
make
any
man
absolutely
uncapable
of
it
,
or
the
thing
damnable
to
him
;
provided
that
he
comes
with
some
sound
and
good
degree
of
preparation
,
though
small
and
weak
;
having
a
pure
intention
:
such
as
these
may
run
the
hazard
of
their
Soules
in
affected
abstaining
,
as
well
as
in
scandalous
receiving
that
Holy
Supper
.
For
were
it
so
,
that
we
were
so
pure
and
clear
of
sin
about
us
,
and
so
perfect
as
some
require
to
a
due
preparation
,
we
need
not
come
to
the
Lords
Supper
at
all
.
5.
Fourthly
,
It
is
a
common
Allegation
against
Communicating
,
that
there
is
a
difference
between
them
and
their
Neighbours
;
and
thereupon
they
hold
themselves
sufficiently
exempted
from
that
Holy
Sacrament
.
But
this
declining
the
Eucharist
may
no
lesse
tend
to
our
condemnation
than
so
coming
.
For
men
ought
to
use
all
fair
and
ordinarie
meanes
for
reconciliation
,
which
willfully
neglected
makes
them
unfit
to
pray
as
well
as
to
communicate
.
But
if
they
have
us'd
their
Christian
endeavours
to
live
in
peace
and
Charitie
,
and
actually
doe
what
is
just
and
reasonable
to
all
men
,
and
their
endeavours
are
frustrated
by
the
peevishnesse
,
obstinacie
,
and
ill
minde
of
others
,
men
are
not
thereby
uncapable
of
those
Mysteries
;
another
man
having
no
power
over
my
Soule
to
render
it
unworthy
of
them
,
nor
to
prejudice
another
in
his
Rights
towards
God.
SECT.
XI
.
Other
Impediments
and
scruples
observed
against
Communicating
,
especially
frequently
,
with
proper
Remedies
.
1.
MY
Son
,
saith
the
wise
Man
,
Ecclesiasticus
2.
1.
if
thou
come
to
serve
the
Lord
,
prepare
thy
Soule
for
temptation
:
So
that
they
who
,
out
of
a
good
conscience
draw
nigh
unto
God
,
doe
not
come
to
a
state
of
tranquillity
or
securitie
from
troubles
and
disquietings
either
outward
or
inward
;
spirituall
or
worldly
,
but
to
protection
and
preservation
under
such
conflicts
as
happen
to
them
.
For
he
that
is
not
taken
into
the
militarie
Service
of
his
Prince
,
lives
more
at
ease
than
he
that
serves
under
him
in
his
Wars
.
The
Church
of
Christ
it selfe
is
Militant
;
and
therefore
if
we
be
sound
and
true
members
of
that
Bodie
,
so
must
we
allso
be
excercised
with
the
like
wars
,
and
make
it
our
businesse
to
fullfill
the
Office
we
bear
:
according
to
the
counsell
and
exhortation
of
Saint
Paul
,
2
Tim.
2.
3
,
4.
Thou
therefore
endure
hardnesse
as
a
good
Souldier
of
Jesus
Christ
.
No
man
that
warreth
entangleth
himselfe
with
the
affairs
of
this
life
,
that
he
may
please
him
who
hath
chosen
him
to
be
a
Souldier
.
And
it
was
the
observation
of
that
Auncient
and
holy
Woman
Syncletica
,
that
by
how
much
a
Christian
Souldier
profited
in
holinesse
,
by
so
much
stronger
were
his
Adversaries
which
opposed
him
.
(
Apophtheg
.
Syncletic
.
)
And
how
much
greater
care
a
true
Christian
taketh
in
keeping
a
good
conscience
void
of
offence
towards
God
and
towards
man
,
as
did
Saint
Paul
,
by
so
much
are
multiplied
his
fears
and
scruples
,
and
sense
of
offence
within
himselfe
:
as
in
the
ordering
of
the
outward
man
;
none
take
cold
oftener
than
they
who
are
more
carefull
than
ordinarie
to
keep
themselves
warme
.
Upon
which
Subject
of
temptations
in
its
latitude
,
because
I
cannot
speak
here
,
I
confine
my selfe
to
those
proper
to
our
Subject
of
due
communicating
,
which
are
not
few
,
but
yet
but
few
I
shall
here
consider
,
and
those
the
most
common
.
2.
One
generall
Remedie
against
this
may
be
that
of
Luther
:
who
,
upon
due
esteem
had
of
the
holinesse
of
the
Lords
Supper
,
and
the
danger
of
unworthie
communicating
,
was
so
infested
with
temptations
of
the
Devill
,
that
he
could
never
rest
in
quiet
for
them
,
untill
he
abruptly
and
boldly
brake
through
them
all
,
by
bidding
defiance
in
a
blunt
and
slovenly
manner
to
him
,
(
which
was
no
new
thing
with
him
)
and
so
shaking
off
such
scruples
,
went
about
the
work
without
presumption
still
,
or
unprofitable
delaies
.
For
unlesse
a
man
with
humble
courage
,
sometimes
applies
himselfe
to
that
work
,
he
shall
like
such
Children
,
who
at
the
least
crosse
,
put
their
Fingers
in
their
Eyes
,
spend
his
time
in
lamenting
and
bewailing
himselfe
without
that
confidence
in
God
becoming
him
,
and
dutie
towards
him
and
himselfe
.
For
,
as
I
remember
the
comparison
of
an
Auncient
Ascetique
or
Secluse
to
be
,
that
as
in
Onions
taking
off
one
Coat
sphericall
,
there
will
presently
appear
another
:
so
in
temptations
,
one
being
withstood
,
overcome
,
and
removed
,
another
arises
to
be
taken
off
allso
:
so
that
temptations
become
a
disease
in
some
,
and
therefore
rather
to
be
opposed
than
humour'd
.
Which
is
not
to
be
applied
to
them
whose
scruples
are
weighty
,
or
very
molesting
;
and
ought
to
be
made
known
to
the
Physician
of
the
Soule
,
whose
Office
it
is
to
applie
Remedies
thereunto
.
And
especially
in
the
case
of
the
Holy
Communion
;
as
by
the
practice
of
the
holy
Catholique
Church
we
are
directed
,
and
particularly
by
our
own
,
in
the
Exhortation
appointed
at
the
giving
warning
to
the
People
of
a
Communion
at
hand
.
3.
More
particularly
,
Cares
of
the
world
,
and
Crosses
in
the
world
are
commonly
alledged
as
justifiable
impediments
of
coming
to
the
Holy
Table
:
which
sometimes
is
quite
otherwise
,
and
should
be
an
argument
inducing
us
to
flee
to
those
powerfull
meanes
of
lightening
our
burden
,
and
mastering
those
temptations
which
threaten
our
greater
disquiet
and
mischief
.
For
if
coming
to
Christ
in
the
ordinarie
way
of
Faith
,
and
trust
in
God
,
be
of
that
efficacie
which
Christ
promises
,
inviting
to
come
unto
him
,
all
that
are
wearie
and
heavie
laden
,
and
he
will
give
rest
unto
the
Soule
,
as
is
there
intimated
;
what
may
we
not
'
expect
from
Christ
,
when
he
so
cometh
unto
us
as
in
the
Eucharist
,
with
greater
plenitude
of
Graces
?
And
therefore
surely
they
that
deal
uprightly
with
God
,
and
prudently
with
their
own
Soules
may
from
hence
be
stirred
up
to
a
more
ardent
desire
of
communicating
,
rather
than
shun
or
avoid
it
.
4.
But
in
other
cases
,
there
may
be
a
difference
made
.
For
some
sollicitudes
and
cumbrances
are
such
as
men
unwillingly
are
subject
to
,
which
could
neither
be
foreseen
nor
prevented
;
but
involuntarily
and
unexpectedly
fall
between
the
Cupp
and
the
Lips
,
as
the
saying
is
.
Such
as
were
sudden
and
involuntarie
uncleannesses
happening
to
a
man
bent
to
keep
the
Passeover
.
And
so
some
monstrous
surprise
of
sin
against
God
,
may
well
detain
a
man
from
pressing
upon
the
most
sacred
things
,
untill
he
hath
humbled
himselfe
,
and
repented
thereof
in
some
good
degree
:
Or
perhaps
some
sore
and
sudden
consternation
of
minde
,
upon
some
grievous
accident
,
not
suddenly
to
be
overcome
,
may
excuse
a
man
,
for
that
time
:
yet
with
this
Proviso
,
that
no
man
pleases
himselfe
or
takes
content
in
such
abstaining
,
but
preserves
entire
his
good
desire
that
way
,
labouring
to
remove
that
obstacle
;
otherwise
,
by
Postfact
,
it
becomes
voluntarie
,
and
so
verie
criminall
.
But
when
impediments
are
directly
voluntarie
,
as
affected
blindnesse
,
and
negligence
in
preparing
a
mans
selfe
,
and
valuing
and
approving
our
sins
,
so
that
we
will
not
be
at
the
trouble
or
care
to
part
with
them
;
or
project
,
and
modellize
worldly
affairs
,
so
that
we
bring
encumbrances
upon
our selves
at
such
times
,
that
we
cannot
fit
our selves
for
heavenly
things
as
becometh
us
;
and
then
Apologize
for
our selves
that
we
could
not
doe
it
;
as
men
weary
themselves
with
late
working
on
Saturday
nights
,
that
they
must
sleep
out
some
part
of
the
Morning
Service
on
Sundayes
,
or
by
worse
exercises
indispose
themselves
to
serve
God
,
or
designe
to
visite
a
Friend
,
or
take
a
Walk
,
or
entertain
Friends
,
when
they
should
both
be
serving
God
;
and
then
say
they
were
so
hindred
that
they
could
not
doe
their
dutie
to
God
at
such
times
and
in
such
manner
as
required
,
what
is
this
else
but
a
professed
mocking
of
God
,
which
comes
to
thus
much
in
plain
termes
;
they
could
not
come
to
God
because
they
would
not
;
but
by
devices
of
their
own
made
it
necessarie
for
themselves
to
stay
away
.
But
where
multitude
of
businesses
,
by
vertue
of
Occupations
voluntarie
,
lie
heavie
on
a
man
and
obstruct
him
,
he
is
obliged
so
to
modell
worldly
affairs
,
that
they
may
comply
better
with
and
obey
heavenly
:
For
a
Good
man
(
sayes
the
Psalmist
)
will
guide
his
affairs
with
discretion
,
Psalm
112.
which
prudence
is
seen
in
nothing
more
than
in
giving
superiority
and
rule
to
things
of
greatest
worth
and
dignity
,
over
inferiour
,
ordained
by
God
to
be
subject
,
and
not
to
usurp
over
Diviner
,
and
more
heavenly
.
And
this
Methode
being
observed
,
the
diligence
we
are
bound
to
use
,
and
doe
use
about
this
holy
Sacrament
,
may
prove
an
help
,
by
Gods
blessing
,
towards
the
more
easie
management
of
worldly
things
allso
:
as
the
wisdome
and
Righteousnesse
of
Noah
was
predicted
to
give
comfort
to
men
concerning
the
work
of
their
hands
,
because
of
the
ground
which
the
Lord
had
cursed
,
Gen.
5.
29.
5.
It
is
allso
objected
by
divers
against
themselves
many
times
,
that
they
fear
they
want
that
Faith
,
and
true
Repentance
,
and
fervent
Charity
which
God
requires
of
such
as
so
solemnly
draw
neer
unto
him
.
Which
supposing
to
be
sincere
and
cordiall
,
(
which
sundry
times
is
otherwise
)
the
resolution
of
this
difficultie
is
not
difficult
:
For
where
such
holy
sense
of
defects
is
,
there
they
are
very
pardonable
,
and
curable
.
For
it
is
a
notable
proof
of
Gods
work
in
the
heart
,
to
be
so
sensible
of
a
mans
imperfections
and
unworthinesse
,
and
a
demonstration
of
spirituall
Life
,
and
such
a
competent
degree
of
goodnesse
,
as
may
be
,
according
to
Chrysostome's
judgement
,
a
tolerable
qualification
to
receive
those
holy
Mysteries
.
For
what
greater
or
better
part
of
Repentance
is
there
than
humiliation
upon
such
apprehensions
,
and
Aspiration
after
Reformation
and
growth
in
Grace
?
And
the
old
Rule
and
consequence
of
the
Stoicks
holds
good
here
allso
,
as
well
as
in
the
naturall
man
:
If
thou
fearest
thou
art
dead
,
thou
art
certainly
alive
;
for
wert
thou
not
so
,
thou
couldst
not
fear
.
6.
But
notwithstanding
very
expedient
and
safe
it
is
,
for
such
conscientiously
scrupulous
,
to
consult
with
the
Officer
God
has
appointed
to
such
ends
,
as
is
said
before
:
and
might
be
more
fully
declared
from
the
Resemblance
and
agreement
between
the
Autority
the
Leviticall
Priest
had
to
discerne
,
judge
,
quitt
,
or
binde
Persons
unclean
Mosaically
:
And
from
the
direct
sentence
of
Christ
himselfe
,
concerning
the
Evangelicall
Priests
,
viz.
He
that
heareth
you
heareth
me
,
and
he
that
heareth
me
,
heareth
(
or
receiveth
)
him
that
sent
me
.
And
fidelitie
,
taciturnitie
,
and
opinion
of
fallible
men
,
such
as
are
Physicians
and
Lawyers
,
move
men
to
make
known
their
most
important
Affaires
,
and
sometimes
shamefull
Diseases
,
upon
hopes
of
good
counsell
,
and
comfortable
recoverie
of
health
;
Why
should
not
men
put
the
like
confidence
in
the
Physician
in
Ordinarie
to
the
Soule
?
Gods
Ministers
being
under
stronger
bonds
of
fidelitie
,
sincerity
and
secrecie
,
than
any
secular
Person
in
their
Sphere
:
who
incurre
not
any
such
punishment
as
doe
Priests
discovering
secrets
;
nor
becoming
so
odious
to
God
and
man
for
such
falsenesse
and
treacherie
:
and
the
necessity
and
use
being
no
lesse
in
Divine
than
secular
Cases
.
7.
Lastly
,
As
there
is
a
great
presumption
rashly
and
without
honest
endeavours
,
to
come
unto
the
Communion
;
so
may
there
be
an
impediment
in
the
preparation
it selfe
we
make
,
of
coming
worthily
,
when
men
put
such
great
confidence
in
their
devout
preparations
as
if
they
might
expect
an
infallible
wellcome
upon
the
worth
of
such
their
endeavours
.
Every
man
indeed
ought
so
to
eat
and
drink
there
,
as
that
he
may
hope
to
be
accepted
well
by
God
,
but
not
upon
the
account
of
his
preparation
,
which
can
amount
to
no
more
than
to
remove
obstacles
out
of
the
way
;
but
not
so
far
of
it selfe
prevail
with
God
,
as
to
oblige
him
to
gratifie
him
:
but
to
this
nothing
is
more
powerfull
with
God
than
Humilitie
,
and
depending
on
Gods
free
grace
and
mercie
,
for
a
fruitfull
event
;
and
to
have
such
a
pure
intention
to
that
sacred
Work
,
and
reliance
on
Gods
Mercie
,
that
he
may
silence
the
temptations
of
the
Enemie
either
to
presumption
or
pusillanimitie
,
and
despondencie
,
with
that
saying
of
Bernard's
answering
the
Tempter
in
like
cases
:
I
began
not
for
thee
,
neither
will
I
give
over
for
thee
.
SECT.
XII
.
A
brief
recapitulation
of
what
hath
here
passed
,
with
Advices
and
directions
concerning
the
interrruption
,
and
recovery
of
Actuall
Communion
with
God
,
and
Consolations
.
1.
THUS
have
we
brought
the
true
Believer
and
Liver
from
the
state
of
Nature
which
is
darknesse
and
confusion
,
unto
a
state
of
Illumination
and
Regeneration
by
Baptisme
,
and
the
Concomitant
instructions
of
Faith
imbibed
at
that
time
,
when
he
came
out
of
the
womb
of
the
Church
,
the
Font
:
And
from
thence
,
led
him
to
the
higher
and
stronger
acts
of
the
Spirituall
Man
,
consisting
in
the
Purgation
of
the
Soule
so
Regenerate
,
and
purifying
of
it
from
dead
works
to
serve
the
living
God
,
and
especially
by
Selfe-deniall
and
subduing
the
will
of
Nature
to
the
Will
of
God
,
and
the
will
of
the
Flesh
to
the
will
of
the
Spirit
:
For
as
we
live
in
the
Spirit
,
so
are
we
to
walk
in
the
Spirit
:
according
to
St.
Paul
,
Galat.
5.
25.
For
by
Baptisme
,
(
saith
the
same
Apostle
,
Eph.
2.
10.
)
we
are
his
workmanship
,
created
in
Christ
Jesus
unto
good
workes
,
which
God
hath
before
ordained
,
that
we
should
walk
in
them
:
and
especially
calling
all
good
Souldiers
of
Christ
Jesus
as
Joshuah
did
the
chief
of
the
Children
of
Israel
,
to
set
their
feet
on
the
necks
of
the
Canaanitish
Princes
,
to
trample
upon
those
seven
Capitall
Sins
,
which
not
only
fight
against
our
Soules
themselves
,
but
are
leaders
on
of
others
to
assault
and
spoil
us
.
And
from
hence
have
we
led
the
Soule
to
the
top
of
Pisgah
,
by
the
Unitive
Way
of
Contemplation
,
and
Love
,
and
Acquiescence
in
God
,
to
have
a
certain
foretaste
of
the
fruit
of
that
Land
of
Promise
we
long
after
and
expect
,
by
the
conjunction
the
Soule
hath
with
God
:
which
we
finde
not
so
extravagant
a
Notion
,
straining
the
simpler
Doctrine
of
Faith
,
and
Christ
to
a
sense
offensive
to
Eares
not
throughly
opened
to
the
Mysteries
of
Religion
,
but
a
smattering
thereof
was
had
by
Auncient
Philosophers
;
as
appears
by
the
disquisitions
between
Porphyrie
and
Jamblichus
,
of
the
Egyptian
Mysteries
;
where
great
things
are
spoken
of
the
Anagogicall
way
of
conversing
with
the
gods
,
by
elevation
of
the
understanding
through
true
knowledge
of
God
:
and
that
Theurgicall
Vnion
,
i.
e.
(
as
I
understand
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
that
divinely
operative
conjunction
,
whereby
a
man
hath
Communion
with
God
:
but
all
this
he
swelleth
with
,
being
blinded
and
carried
away
with
Egyptian
darknesse
indeed
,
leading
to
horrible
superstitions
to
attain
such
Perfections
:
whereas
the
light
of
the
Gospell
and
Doctrine
of
Christ
,
with
infinite
lesse
superstition
,
and
more
perspicuitie
,
puritie
,
and
simplicitie
conducteth
to
that
Ascent
of
the
Soule
,
and
resting
in
God
which
makes
us
like
unto
him
,
and
Perfect
as
our
Father
which
is
in
heaven
is
perfect
,
Matth.
5.
with
allowances
for
the
infirmities
of
Flesh
and
blood
,
and
mutablenesse
we
are
subject
unto
:
being
as
St.
Peter
saith
,
partakers
of
the
Divine
Nature
.
2.
For
though
the
words
of
Saint
Paul
,
2
Corinth.
2.
14.
Now
thanks
be
to
God
which
allwayes
causeth
us
to
triumph
in
Christ
,
have
their
true
sense
;
yet
that
,
I
suppose
,
is
of
the
state
of
a
Christian
,
which
is
firme
and
sure
resting
upon
this
Foundation
,
The
Lord
knoweth
who
are
his
:
and
he
will
never
leave
his
chosen
ones
,
untill
they
totally
forsake
him
;
if
that
may
be
said
.
But
as
to
the
actuall
and
continuall
possession
by
satisfaction
in
him
,
and
spirituall
sensations
,
the
Christian
is
mutable
here
,
and
that
,
which
not
without
great
difficulty
and
industry
is
for
some
time
attained
unto
,
is
in
a
short
time
,
and
suddenly
interrupted
and
hid
from
the
eyes
,
to
the
great
dismaying
of
the
devout
Soule
:
so
that
great
care
is
to
be
taken
,
as
well
to
hold
that
comfortable
communion
with
God
,
as
to
acquire
it
;
and
to
recover
it
intermitted
,
as
once
to
have
attained
it
.
For
as
the
Sheet
let
down
from
Heaven
by
the
four
Corners
to
Saint
Peter
,
Acts
12.
wherein
he
saw
,
in
a
Vision
,
all
manner
of
Fare
,
his
Appetite
could
long
for
,
was
as
suddenly
again
taken
up
into
Heaven
;
so
is
it
with
the
delectations
which
the
Spirit
feeleth
,
let
down
from
Heaven
to
its
wonderfull
content
;
they
are
suddenly
taken
away
up
into
Heaven
again
.
And
when
we
imagine
our selves
in
the
third
Heaven
with
Saint
Paul
,
we
unexpectedly
feel
a
Thorne
in
the
flesh
to
humble
us
;
lest
we
should
be
exalted
above
measure
;
For
Paradise
here
would
be
the
greatest
temptation
to
fall
again
into
sin
.
So
that
as
we
read
of
Abraham
the
Elect
of
God
,
and
taken
by
his
Providence
out
of
his
own
Countrie
and
Kindred
,
signifying
the
state
of
Nature
to
us
,
was
led
into
the
Land
of
Promise
and
shown
it
,
but
had
no
Inheritance
in
it
for
the
present
,
no
not
so
much
as
to
set
his
foot
,
Acts
7.
So
hath
the
religious
Soule
no
footing
firme
here
,
though
by
Faith
and
Affection
it
hath
before
its
eyes
the
promised
Possession
.
3.
It
is
therefore
one
principall
Rule
of
rightly
using
what
we
have
at
any
time
attained
to
,
in
Consolations
,
(
the
fruit
of
Union
with
God
,
but
not
incessant
,
or
inseparable
from
it
)
to
understand
so
much
,
lest
finding
our selves
frustrated
of
our
expectations
,
we
call
in
question
the
state
it selfe
we
are
in
;
and
bring
unprofitable
confusions
upon
our
selves
.
For
as
the
Apostle
saith
,
Coloss.
3.
3.
We
are
dead
,
and
our
life
is
hid
with
Christ
;
When
Christ
who
is
our
life
shall
appear
,
then
shall
we
allso
appear
with
him
in
glory
.
The
time
will
come
,
but
is
not
yet
come
,
that
we
should
see
what
is
better
now
hid
and
kept
with
Christ
,
till
such
time
as
the
second
fullnesse
of
time
shall
come
,
and
Christ
too
;
when
our
life
will
be
manifested
.
It
may
be
that
a
loving
Father
towards
an
obsequious
and
dutifull
Child
,
may
sometimes
shew
him
the
Grand
Deed
whereby
he
hath
settled
a
great
Estate
upon
him
,
yea
may
carrie
him
out
,
and
shew
him
the
Lands
,
Houses
,
Mines
,
and
Timber
on
them
,
which
he
purposes
to
give
him
,
but
none
of
these
are
at
all
necessarie
to
the
main
end
it selfe
,
but
onely
to
his
encouragement
,
to
persevere
in
his
dutie
.
No
more
is
necessarie
to
a
certainty
of
Salvation
,
an
assurance
of
Salvation
,
or
such
extraordinary
arguments
thereof
;
as
being
denied
us
,
we
should
fall
into
despondencie
and
sluggishnesse
of
Spirit
,
or
be
weak-handed
in
Gods
service
.
4.
For
secondly
;
God
may
hereby
have
a
gracious
and
wise
designe
,
to
wean
the
fond
minde
from
sensible
Delectations
,
whereby
it
should
take
up
,
short
of
the
ultimate
end
of
all
,
God
himselfe
;
seeking
its
will
and
content
rather
than
Gods
;
to
which
the
more
truely
spirituall
a
man
is
,
so
much
more
he
is
intent
above
all
things
;
and
lesse
mindes
intermediate
consolations
;
which
the
lesse
they
are
contended
for
,
the
oftener
they
happen
.
5.
Thirdly
,
The
Patience
and
constancie
of
the
faithfull
Servant
of
God
by
submission
to
his
fatherly
wisdome
and
pleasure
in
such
Dispensation
,
is
exercised
and
manifested
.
And
that
he
doth
not
serve
God
,
nor
follow
Christ
meerly
for
the
Loaves
,
which
he
miraculously
feeds
some
with
;
but
for
his
own
sake
.
We
all
know
the
beginning
,
middle
,
and
Conclusion
of
holy
Job's
life
,
how
religious
and
prosperous
he
was
at
the
same
time
,
before
God
:
and
how
miserable
he
was
,
by
the
same
Providence
,
remaining
all
that
while
invincible
in
his
resolutions
of
adhering
to
God
,
and
perserving
in
his
wonted
righteousnesse
:
whereby
he
declared
that
his
Pietie
was
not
built
upon
the
fluid
Elements
of
this
World
,
nor
the
sensible
comforts
pertaining
to
the
service
of
God
,
but
the
intrinsick
excellencie
of
Religion
it selfe
,
carrying
its
Reward
with
it
.
And
so
,
(
as
Saint
James
speakes
)
we
know
the
end
of
him
and
such
his
patience
,
and
faith
.
For
so
it
pleaseth
God
himselfe
to
give
an
account
of
the
hardship
brought
upon
his
own
People
travailing
fourtie
yeares
in
the
desolate
Wildernesse
,
viz.
that
he
might
doe
them
good
at
the
latter
end
:
not
feasting
them
so
by
the
way
,
that
they
should
not
desire
to
enter
into
any
other
rest
.
For
as
we
see
it
is
with
the
Day-labourer
,
that
his
Meals
are
very
short
in
comparison
of
his
toyl
;
so
is
it
allso
with
the
faithfullest
Servants
of
God
in
this
life
,
their
spirituall
refreshments
are
not
comparable
to
their
labour
in
working
out
their
salvation
with
fear
and
trembling
:
so
that
,
as
Bernard
observeth
,
the
Dayes
are
rare
,
and
the
stayes
are
short
,
of
Consolations
.
6.
And
a
fourth
reason
hereof
may
be
,
Gods
great
designe
to
keep
the
Soule
in
Humility
,
which
might
be
endanger'd
,
by
such
exaltations
;
and
upon
which
,
inferiour
and
harder
services
might
be
slighted
and
neglected
,
as
more
proper
for
Persons
not
so
highly
priviledged
.
Or
it
may
be
vainly
presumed
,
that
such
priviledges
are
granted
to
the
Soule
for
its
extraordinary
diligence
in
Gods
service
,
which
must
not
be
allowed
,
but
looked
upon
as
an
overplus
of
his
favour
.
7.
Fifthly
,
The
withholding
or
withdrawing
of
such
delectations
in
Gods
service
,
may
be
to
instruct
us
in
the
absolute
Will
of
God
,
to
keep
times
and
seasons
in
his
own
Power
,
which
it
is
not
for
us
to
know
,
as
Christ
tells
his
Disciples
,
Acts
1.
And
that
the
Kingdome
of
God
cometh
not
by
observation
,
or
according
to
our
expectations
.
8.
But
because
it
is
very
acceptable
to
God
,
that
we
should
in
all
our
services
,
give
a
cheerfull
Sacrifice
to
him
,
which
cheerfullnesse
is
much
advanced
by
the
sense
of
Gods
good
will
towards
us
,
such
a
lightnesse
of
spirit
is
not
to
be
wholly
slighted
,
as
it
is
not
too
importunately
to
be
sought
after
.
The
meanes
therefore
to
obtain
the
same
may
be
,
First
,
The
due
observation
of
the
foregoing
Rules
now
mentioned
.
Secondly
,
A
free
submission
of
our selves
and
services
to
the
disposition
of
the
will
of
God
,
and
contentednesse
to
persist
unalterably
in
our
station
,
under
such
Aridities
,
of
which
we
know
not
our selves
to
be
direct
occasions
;
a
great
motive
to
incline
God
to
manifest
his
favour
unto
us
more
fully
.
Which
calls
to
my
minde
what
I
have
been
told
to
have
happened
in
the
Court
of
Charles
the
First
;
(
For
why
may
we
not
illustrate
things
as
well
by
Moderne
,
as
Auncient
Examples
;
and
Domestick
as
well
as
Forein
)
in
which
rare
and
noble
divertisements
being
prepared
for
the
delight
of
such
as
he
favoured
,
an
inferiour
person
demanded
entrance
into
the
place
of
such
Splendour
;
but
being
repulsed
by
a
Noble
Person
to
whome
the
power
of
admission
was
given
,
He
said
;
Well
,
if
I
must
not
be
admitted
,
I
know
what
I
will
doe
.
Doe
?
said
the
Noble
Man
,
Why
?
What
will
you
doe
?
I
will
goe
home
(
said
the
other
)
and
goe
to
Bed.
Nay
then
,
if
you
be
so
indifferent
and
well
content
without
it
,
come
in
,
replied
that
Lord
.
So
doth
it
usually
happen
unto
such
who
cannot
but
desire
to
be
admitted
into
the
Presence
of
God
in
this
way
of
sensible
delectations
,
and
yet
with
patience
and
submission
absolute
to
Gods
Will
,
readily
and
quietly
rest
in
their
ordinarie
Dutie
ordained
of
God
to
walk
in
here
,
in
fullfilling
his
Will
so
on
Earth
,
as
it
is
in
Heaven
;
according
to
humane
abilitie
,
where
alone
is
the
consummation
of
that
Union
we
have
but
in
part
here
,
never
to
be
dissolved
or
interrupted
:
Last
of
all
,
Retirement
for
some
time
into
our
private
Chambers
;
and
then
into
our
own
selves
,
by
stillnesse
and
composednesse
of
spirit
,
and
minde
,
from
not
onely
worldly
cogitations
,
but
forcible
(
as
I
may
so
speak
)
devotions
towards
God
;
becomeing
,
as
it
were
,
Blanks
before
him
,
that
so
he
may
write
his
own
will
,
and
in
his
own
way
upon
the
Soule
:
and
having
so
done
,
not
to
intermitt
the
wonted
Worship
of
God
,
whether
private
,
or
publique
:
fullfilling
what
is
said
,
Lamentations
3.
28.
He
sitteth
alone
and
keepeth
silence
,
because
he
hath
born
it
upon
him
.
He
putteth
his
mouth
in
the
dust
,
if
so
be
there
may
be
hope
.
For
it
often
happens
that
a
great
mistake
is
committed
through
the
speciousnesse
of
the
condition
of
serving
God
,
and
having
him
in
our
Eye
,
as
if
we
intended
nothing
more
than
a
more
cheerfull
and
acceptable
service
,
when
love
of
our selves
bears
the
greatest
share
in
the
pursuit
of
such
serenities
of
minde
and
consolations
.
For
the
Soule
finding
an
heavinesse
and
wearinesse
upon
it
,
naturally
desires
ease
and
relief
,
which
Religion
it selfe
does
not
denie
or
disallow
;
provided
it
be
pure
from
Selfe-love
often
concerned
herein
.
And
an
humble
apprehension
of
our
vilenesse
,
unworthinesse
,
and
unfitnesse
to
entertain
Christ
in
such
singular
manner
,
moving
one
to
cry
out
in
the
words
and
Spirit
of
Saint
Peter
,
Luke
5.
8.
Depart
from
me
for
I
am
a
sinfull
man
,
O
Lord
,
may
be
as
great
an
argument
of
the
profitable
and
saving
Presence
of
Christ
,
as
the
possession
of
him
in
Consolations
;
and
a
more
readie
way
to
attain
what
is
really
good
for
us
,
though
not
directly
craved
,
in
this
kinde
.
A
Prayer
for
true
Union
with
God.
MOST
High
and
Holy
Lord
God
,
whome
the
Heaven
of
heavens
cannot
contain
;
who
dwellest
on
high
,
and
yet
humblest
thy selfe
to
behold
the
things
done
in
heaven
and
earth
:
yea
to
dwell
with
them
that
are
of
an
humble
spirit
and
broken
heart
:
and
takest
the
simple
out
of
the
dust
,
and
liftest
the
poor
out
of
the
mire
to
set
him
with
Princes
,
even
with
the
Princes
of
his
People
:
even
with
thine
holy
Angells
,
and
the
Spirits
of
just
men
made
perfect
.
And
to
this
end
vouchsafest
to
begin
that
glorious
state
,
here
,
by
that
state
of
Grace
whereby
thou
enterest
into
the
Soules
of
thy
Servants
and
dwellest
with
them
,
and
art
united
to
them
:
O
most
Gracious
Father
in
thy
Son
Jesus
Christ
,
and
through
thy
Holy
Spirit
,
be
pleased
to
descend
into
my
heart
,
and
make
thy
abode
with
me
,
as
by
thy
Son
thou
hast
promised
;
Vnite
my
heart
to
fear
thy
Name
:
Open
the
eyes
of
my
understanding
that
I
may
see
the
wondrous
things
of
thy
Law
,
and
with
cleer
and
pure
Contemplation
of
thee
and
things
spirituall
and
Heavenly
,
may
be
so
far
inflamed
with
the
love
of
thee
and
thy
Worship
,
that
all
earthly
and
sensuall
contents
and
pleasures
may
be
strange
and
unsavourie
to
me
:
and
that
such
a
spirituall
gust
may
so
affect
my
Soule
that
I
may
refuse
all
delights
and
glories
not
placed
in
thee
and
derived
from
thee
,
and
tending
to
thee
:
which
may
more
firmely
oblige
and
endear
me
to
thee
;
so
that
Nuptiall
Bond
,
whereby
thou
hast
espoused
me
to
thee
and
thy
Son
Jesus
Christ
,
may
never
be
dissolved
:
but
amidst
the
many
cares
,
troubles
and
temptations
which
may
befall
me
in
this
life
,
I
may
constantly
and
faithfully
persevere
to
serve
thee
without
distraction
,
and
much
more
alienation
from
thee
.
Thou
knowest
,
O
Lord
,
that
this
corruptible
bodie
presseth
down
the
Soule
musing
on
heavenly
things
:
thou
knowest
,
that
though
our
spirit
be
willing
,
our
flesh
is
weak
,
and
yet
hast
taught
us
,
that
thy
Grace
is
sufficient
for
us
,
and
thy
strength
is
made
known
in
our
weaknesse
,
as
thy
mercy
is
in
our
wickednesse
:
wherefore
Righteous
Father
,
take
possession
of
this
thine
House
which
thou
hast
chosen
to
dwell
in
,
vindicate
me
from
the
usurpations
of
sin
,
the
flesh
,
the
Devill
and
all
worldly
vanities
apt
to
deceive
me
,
or
draw
me
from
thee
:
that
so
like
thy
servant
Stephen
by
a
strong
eye
of
Faith
evermore
stedfastly
beholding
thee
and
the
glorie
with
thee
,
I
may
joy
in
thee
here
,
and
everlastingly
enjoy
thee
hereafter
,
through
Jesus
Christ
our
Lord
,
Amen
.