SERMON
I.
PREACHED
AT
GVILD-HALL
CHAPEL
,
On
the
23d
of
August
,
1674.
Rom.
xiv
.
19.
Let
us
therefore
follow
after
the
things
that
make
for
Peace
.
WHOSOEVER
understandeth
any
thing
of
the
State
of
Christianity
,
as
it
hath
now
been
for
some
Ages
in
the
World
,
will
be
easily
convinced
,
that
there
is
no
one
Point
of
our
Religion
more
necessary
to
be
daily
Preached
,
to
be
earnestly
pressed
and
insisted
on
,
than
that
of
Peace
,
and
Love
,
and
Vnity
,
here
recommended
by
the
Apostle
.
It
hath
fared
(
as
the
Learned
Mr.
Hales
observed
)
with
the
Christian
Religion
in
this
matter
,
as
it
did
with
the
Jewish
of
old
.
The
great
and
principal
Commandment
which
God
gave
the
Jews
,
and
which
(
as
they
themselves
teach
)
was
the
Foundation
of
all
their
Law
,
was
,
to
worship
the
God
of
Israel
,
and
Him
only
to
serve
:
yet
such
was
the
Perversness
of
that
People
,
that
This
was
the
Commandment
,
that
of
all
others
,
they
could
never
be
brought
to
Keep
;
but
they
were
continually
running
into
Idolatry
,
notwithstanding
all
the
Methods
that
God
made
use
of
to
reclaim
them
from
that
Sin
.
What
the
Worship
of
one
God
was
to
the
Jews
;
that
Peace
,
and
Love
,
and
Vnity
,
is
to
the
Christians
,
even
the
Great
distinguishing
Law
and
Character
of
their
Profession
.
And
yet
,
to
the
shame
of
Christians
it
may
be
spoken
,
there
is
no
one
Commandment
in
all
Christ's
Religion
,
that
has
been
so
generally
and
so
scandalously
violated
among
his
Followers
,
as
this
.
Witness
the
many
bitter
Fewds
and
Contentions
that
have
so
long
Embroiled
Christendom
;
and
the
numerous
Sects
,
and
Parties
,
and
Communions
,
into
which
at
this
day
it
stands
divided
.
And
God
knows
,
this
is
a
thing
that
cannot
be
sufficiently
lamented
among
our selves
:
For
though
in
many
Respects
we
are
the
Happiest
Nation
in
the
World
;
and
particularly
in
this
,
that
we
have
the
Advantage
of
all
others
,
both
as
to
the
Constitution
of
our
Church
,
and
the
Purity
of
Christ's
Doctrine
,
professed
therein
:
Yet
in
this
point
of
Schisms
,
and
Divisions
,
and
Religious
Quarrels
,
we
are
as
unhappy
,
if
not
more
,
than
any
.
Whether
ever
we
shall
see
that
blessed
Day
,
when
these
our
Breaches
will
be
healed
;
and
that
an
End
being
put
to
our
unaccountable
Separations
,
and
the
Unchristian
Animosities
they
are
the
Occasion
of
,
we
shall
all
join
together
in
one
Communion
,
and
with
one
mind
,
and
one
mouth
,
glorifie
God
,
(
as
the
Apostle
expresses
it
)
God
only
knows
.
But
sure
I
am
,
it
is
the
Duty
of
every
one
of
us
,
heartily
to
Pray
for
it
;
and
not
only
so
,
but
in
our
Place
and
Station
to
contribute
all
we
can
towards
it
.
It
was
this
Consideration
that
put
me
upon
the
Choice
of
these
Words
of
St.
Paul
,
for
my
Argument
at
this
time
.
Let
us
therefore
follow
after
the
things
that
make
for
Peace
.
In
treating
of
which
,
I
shall
endeavour
Two
things
.
First
,
To
Explain
the
Duty
here
recommended
,
by
reducing
it
to
its
Particular
Rules
and
Instances
.
Secondly
,
To
set
before
you
the
great
Obligations
that
lie
upon
us
to
the
Practice
of
it
.
As
to
the
first
of
these
things
,
viz.
what
is
contained
or
implied
in
this
Duty
of
Following
after
the
things
that
make
for
Peace
;
you
may
be
pleased
to
take
notice
,
That
this
Duty
hath
a
twofold
Object
,
according
to
the
two
different
Relations
and
Capacities
in
which
we
are
to
be
considered
;
namely
,
the
Church
our
Common
Mother
,
and
Particular
Christians
our
Brethren
.
In
the
first
Relation
,
we
are
considered
as
Subjects
,
in
the
other
as
Fellow
Christians
.
Now
with
respect
to
the
former
,
the
Peace
we
are
to
pursue
implies
Obedience
,
and
the
Preservation
of
Communion
,
in
opposition
to
Schism
and
Separation
.
With
respect
to
the
latter
,
it
implies
mutual
Love
and
Charity
,
in
opposition
to
Quarrels
and
Contentions
.
So
that
you
see
,
my
Business
upon
this
first
Head
must
be
,
to
shew
what
are
the
Particulars
of
our
Duty
,
or
what
are
the
Things
that
make
for
Peace
,
in
both
these
Respects
.
I
begin
with
what
is
due
from
us
to
the
Church
in
order
to
Peace
,
as
Peace
stands
in
Contradistinction
to
Schism
.
And
this
Point
I
shall
beg
leave
to
discuss
,
very
plainly
and
particularly
;
because
I
fear
many
of
us
have
wrong
Notions
about
it
:
And
yet
it
is
a
matter
of
such
Consequence
,
that
the
right
understanding
of
it
would
go
a
great
way
to
the
Cure
of
the
sad
Divisions
that
are
among
us
.
What
I
have
to
say
upon
this
Point
,
I
shall
comprize
in
the
four
following
Propositions
;
taking
my
Rise
from
the
first
Principle
of
Church-Society
.
The
first
Proposition
I
lay
down
is
this
,
That
every
Christian
is
,
by
vertue
of
his
Christianity
,
a
Member
of
the
Church
of
Christ
,
and
is
bound
to
join
in
External
Communion
with
it
,
where
it
can
be
had
.
For
the
clearing
of
this
,
let
it
be
taken
notice
of
,
That
the
Method
which
our
Saviour
set
on
foot
for
our
Salvation
,
doth
not
so
much
consider
us
as
single
Persons
,
as
joined
together
in
one
common
Society
.
It
was
his
Design
,
to
gather
to
Himself
a
Church
out
of
Mankind
,
to
erect
and
form
a
Body
Politick
,
of
which
Himself
should
be
the
Head
,
and
Particular
Christians
the
Members
;
and
in
this
Method
through
Obedience
to
his
Laws
and
Government
,
to
bring
Men
to
Salvation
.
This
is
variously
set
forth
to
us
in
the
New
Testament
.
Natural
Body
,
of
which
Christ
is
the
Head
,
and
all
Believers
the
Members
.
And
accordingly
what
ever
Christ
is
said
to
have
done
,
or
suffered
for
Mankind
,
he
is
said
to
have
done
or
suffered
for
them
,
not
as
Scattered
Individuals
,
but
as
Incorporated
into
a
Church
.
Christ
loved
the
Church
and
gave
himself
for
it
.
Christ
redeemed
the
Church
with
his
own
Blood
.
Christ
is
the
Saviour
of
his
Body
,
by
one
Spirit
we
are
all
Baptized
into
one
Body
.
Now
then
it
being
thus
evident
,
that
every
Christian
as
a
Christian
,
is
a
Member
of
that
Body
of
Christ
which
we
call
the
Church
;
there
will
be
little
need
of
taking
pains
to
prove
,
that
every
such
person
is
obliged
to
joyn
in
External
Communion
with
the
Church
where
he
can
do
so
:
for
the
very
nature
of
this
Church-membership
doth
imply
it
.
Without
this
,
neither
the
Ends
of
Church-Society
,
nor
the
Benefits
accruing
to
us
there
from
,
can
be
attained
.
First
,
not
the
Ends
of
it
:
The
Ends
of
Church-Society
are
the
more
Solemn
Worship
of
God
,
and
the
publick
Profession
of
our
Religion
,
and
the
mutual
Edification
one
of
another
:
Now
,
how
these
can
be
in
any
measure
attained
,
without
associating
together
in
publick
Assemblies
and
mutual
Offices
,
and
other
Acts
of
External
Communion
with
one
another
,
cannot
any
ways
be
imagined
.
And
as
little
in
the
Second
place
,
can
it
be
conceived
how
without
this
we
can
be
made
partakers
of
the
Benefits
and
Privileges
that
Christ
hath
made
over
to
the
Members
of
his
Church
.
For
we
are
to
consider
that
God
hath
so
ordered
the
matter
,
and
without
doubt
for
this
very
reason
,
to
unite
us
the
more
firmly
in
Society
,
that
the
Privileges
of
the
Gospel
,
such
as
Pardon
of
Sin
,
and
the
Grace
of
the
Holy
Spirit
,
are
not
ordinarily
conveyed
to
us
so
immediately
by
God
,
but
that
there
must
intervene
the
Ministery
of
Men.
God's
holy
Word
and
Sacraments
are
the
Channels
in
which
they
are
derived
to
us
;
and
those
to
whom
he
hath
committed
the
Ministery
of
Reconciliation
,
and
the
Power
of
the
Keys
,
are
the
Hands
that
must
dispense
them
.
We
have
no
promise
of
Spiritual
Graces
,
but
by
these
means
:
so
that
in
order
to
the
partaking
of
them
,
there
is
an
absolute
necessity
laid
upon
us
of
joyning
and
communicating
with
the
Church
.
It
is
true
indeed
,
God
doth
not
so
tie
himself
up
to
these
means
,
but
that
he
can
,
and
will
in
some
cases
,
confer
the
Benefits
of
them
without
them
:
as
in
case
of
a
General
Apostasie
of
the
Church
;
or
of
Persecution
for
Religion
;
or
of
an
unjust
Excommunication
,
or
any
other
case
where
Communion
with
a
true
visible
Church
is
denied
to
us
.
But
though
God
doth
act
extraordinarily
in
extraordinary
cases
,
where
these
means
cannot
be
had
;
yet
this
doth
not
at
all
diminish
,
much
less
take
away
the
necessity
of
making
use
of
them
when
they
can
be
had
.
From
what
hath
been
discoursed
on
this
first
Proposition
,
we
may
by
the
way
,
gather
these
two
things
:
I
only
name
them
.
-
1.
How
untrue
their
Position
is
that
maintain
,
that
all
our
Obligation
to
Church-Communion
doth
arise
from
a
voluntary
admission
of
our selves
into
some
particular
Congregation
,
and
an
explicit
Promise
or
Ingagement
to
joyn
with
it
in
Church-Ordinances
.
-
2.
How
wildly
and
extravagantly
they
discourse
that
talk
of
a
Christianity
at
large
,
without
relation
to
a
Church
,
or
Communion
with
any
Society
of
Christians
.
The
second
Proposition
is
,
That
every
one
is
bound
to
joyn
in
Communion
with
the
established
National
Church
to
which
he
belongs
,
supposing
there
be
nothing
in
the
Terms
of
its
Communion
that
renders
it
unlawful
for
him
so
to
do
.
For
if
we
are
bound
to
maintain
Communion
with
the
Catholick
Church
,
as
I
have
before
proved
,
it
is
plain
,
that
we
are
bound
to
maintain
Communion
with
that
Part
of
it
,
within
whose
Verge
the
Divine
Providence
has
cast
us
.
For
we
cannot
communicate
with
the
Catholick
Church
,
but
by
communicating
with
some
Part
of
it●
and
there
is
no
communicating
with
any
Part
of
it
,
but
that
under
which
we
live
,
or
where
we
have
our
Residence
.
Well
,
but
it
may
be
said
,
that
there
may
be
several
Distinct
Churches
in
the
place
where
we
live
.
There
may
be
the
fixed
Regular
Assemblies
of
the
National
Church
;
and
there
may
be
separate
Congregations
;
both
which
are
,
or
pretend
to
be
Parts
of
the
Catholick
Church
;
so
that
it
may
be
all
one
as
to
our
communicating
with
that
,
which
of
these
we
joyn
with
,
supposing
we
joyn
but
with
one
of
them
;
and
consequently
there
is
no
necessity
from
that
Principle
,
that
we
should
hold
Communion
with
the
Publick
Assemblies
of
the
National
Church
.
But
as
to
this
,
I
desire
it
may
be
considered
,
that
That
,
which
lays
an
Obligation
upon
us
to
joyn
in
Communion
with
the
Church
(
to
wit
our
being
Members
of
that
one
Body
of
Christ
)
doth
also
lay
an
Obligation
upon
us
,
as
much
as
in
us
lies
,
to
preserve
the
Vnity
of
that
Body
,
(
for
this
both
the
Fundamental
Laws
of
Society
,
and
the
express
Precepts
of
Christianity
do
require
of
every
Member
:
)
But
now
to
make
a
Rent
in
,
or
separate
from
any
Part
of
the
Body
of
Christ
,
with
which
we
may
lawfully
communicate
(
and
such
we
now
suppose
the
established
Assemblies
of
the
Nation
to
be
)
is
directly
contrary
to
the
preserving
the
Vnity
of
that
Body
:
And
therefore
certainly
such
a
Rent
or
Separation
must
be
unlawful
.
And
if
so
,
then
it
must
be
unlawful
also
to
joyn
with
any
Congregation
of
Men
among
us
that
have
made
such
a
Rent
or
Separation
.
So
that
let
our
pretences
be
what
they
will
,
so
long
as
the
fixed
Regular
Assemblies
of
the
Nation
wherein
we
live
,
do
truly
belong
to
the
Catholick
Church
,
and
we
can
lawfully
joyn
with
them
,
it
is
certain
,
we
are
bound
so
to
do
,
and
not
to
joyn
with
those
Congregations
that
have
withdrawn
themselves
from
them
;
for
to
do
this
,
would
be
to
joyn
in
Society
with
Separatists
,
would
be
a
partaking
of
their
Sin
,
and
a
breach
of
the
Apostle's
Precept
of
avoiding
those
that
cause
Divisions
.
Rom.
16.17
.
The
third
Poposition
is
,
That
the
being
a
Member
of
any
Church
,
doth
oblige
a
Man
to
submit
to
all
the
Laws
and
Constitutions
of
that
Church
.
This
Proposition
is
in
the
general
so
unquestionable
,
that
no
sober
Man
will
deny
it
.
And
indeed
,
it
is
the
Basis
upon
which
all
Societies
are
founded
,
and
by
which
they
do
subsist
.
For
to
suppose
a
Society
,
and
yet
to
suppose
the
Members
of
it
not
under
an
Obligation
to
obey
its
Laws
and
Government
,
is
to
make
Ropes
of
Sand
,
to
suppose
a
Body
without
Sinews
and
Ligaments
to
hold
its
parts
together
.
So
that
all
the
Question
here
,
is
concerning
the
nature
and
extent
of
the
Church's
Power
over
her
Members
,
how
far
and
in
what
instances
she
hath
Authority
to
oblige
them
.
Which
is
a
Question
not
difficult
to
be
answered
,
if
Men
would
come
to
it
without
Passion
and
Prejudice
.
For
it
must
be
acknowledged
in
the
first
place
,
that
the
Church
must
,
as
all
other
Societies
,
be
intrusted
with
,
at
least
so
much
power
over
her
Subjects
,
as
is
necessary
for
the
securing
her
own
Welfare
and
Preservation
:
For
to
think
otherwise
,
is
to
suppose
God
to
have
founded
a
Church
,
and
intended
the
Well-being
and
Continuance
of
it
;
which
are
things
that
every
one
must
grant
;
and
yet
to
suppose
that
he
hath
denied
her
the
use
of
the
Means
without
which
that
Well-being
and
Continuance
cannot
be
attained
;
which
is
monstrous
and
contradictious
.
Farthermore
it
must
be
granted
,
that
the
Welfare
and
Preservation
of
the
Church
cannot
be
secured
but
upon
these
two
Suppositions
.
First
,
That
Provision
be
made
for
the
due
and
orderly
performance
of
the
Worship
of
God
.
Secondly
,
That
there
be
means
of
maintaining
Peace
and
Vnity
among
its
Members
.
This
latter
is
necessary
to
the
Welfare
and
Preservation
of
a
Church
as
a
Society
,
the
former
is
necessary
to
it
as
a
Religious
Society
.
Now
then
this
being
admitted
,
it
follows
in
the
general
,
that
whatever
Power
over
her
Subjects
is
necessary
in
order
to
either
of
these
things
,
all
That
at
least
must
be
supposed
to
be
lodged
in
the
Church
,
that
is
to
say
,
in
Those
that
have
the
Govenment
of
it
.
So
that
from
hence
it
is
plain
,
in
the
first
place
,
that
the
Church
hath
power
so
far
to
restrain
the
exercise
of
her
Subjects
Liberty
,
as
to
oblige
them
to
all
such
Laws
,
Rules
,
Orders
,
and
Ceremonies
as
she
shall
establish
for
the
more
Solemn
,
Regular
,
Decent
,
and
Convenient
Administration
of
Religious
Affairs
.
And
if
it
be
questioned
whether
her
Appointments
do
indeed
conduce
to
that
end
,
of
That
She
her self
is
to
be
the
Judge
;
Her
Members
being
no
farther
concerned
therein
than
only
,
before
they
obey
her
Impositions
,
to
see
that
they
be
not
repugnant
to
the
known
Laws
of
God
.
This
Power
the
Church
must
be
supposed
to
have
,
otherwise
She
will
not
be
enabled
to
make
Provision
for
the
first
thing
whereon
her
Welfare
doth
depend
,
viz.
the
Performance
of
God's
Worship
and
Service
in
a
due
and
orderly
manner
.
Secondly
,
From
hence
also
it
is
plain
that
the
Church
must
be
furnished
with
a
Power
to
end
and
determine
Controversies
of
Religion
that
arise
among
its
Members
:
that
is
to
say
,
to
give
such
an
Authoritative
decision
of
them
,
as
that
all
Parties
are
bound
to
acquiesce
in
it
:
for
without
this
she
would
be
defective
in
the
second
thing
required
to
her
Welfare
and
Preservation
,
viz.
maintaining
her self
in
Peace
and
Vnity
.
But
here
it
may
be
taken
notice
,
that
this
Power
of
ending
Controversies
,
which
we
ascribe
to
the
Church
,
doth
not
imply
any
Anthority
over
our
Judgments
;
or
that
in
virtue
thereof
she
can
oblige
us
to
give
an
inward
assent
to
her
Determinations
,
any
farther
than
she
gives
us
evidence
for
the
Truth
of
them
:
(
which
is
that
extravagant
Power
the
Church
of
Rome
doth
challenge
to
her self
)
but
only
an
Authority
over
our
Practices
,
that
she
can
oblige
us
to
submit
so
far
to
her
Definitions
,
as
not
to
act
any
thing
contrary
to
them
.
A
Power
in
the
former
sense
is
not
necessary
to
the
Church's
Peace
,
and
the
reason
is
,
because
our
Judgments
and
Opinions
,
so
long
as
we
keep
them
to
our selves
,
cannot
possibly
cause
any
disturbance
in
,
or
do
any
injury
to
Society
.
But
a
Power
in
the
latter
sense
is
absolutely
necessary
;
for
if
Men
may
be
allowed
to
vent
and
publish
whatever
fancies
come
into
their
head
,
and
the
Church
have
no
Authority
to
impose
silence
upon
them
,
it
cannot
be
avoided
but
she
will
be
over-run
with
Heresies
,
and
embroiled
in
insinite
Quarrels
and
Controversies
,
to
the
destruction
of
her
publick
Peace
.
The
fourth
Proposition
is
,
That
we
can
have
no
just
cause
of
withdrawing
our
Communion
from
the
Church
whereof
we
are
Members
,
but
when
we
cannot
communicate
with
it
without
the
Commission
of
a
Sin
.
For
if
we
are
bound
to
Communicate
with
the
Church
when
we
can
lawfully
do
so
,
as
hath
been
before
proved
;
it
is
plain
we
are
bound
so
long
to
continue
our
Communion
with
the
Church
,
till
it
be
unlawful
to
continue
in
it
any
longer
:
But
it
cannot
be
unlawful
to
continue
in
her
Communion
,
till
she
require
something
as
a
Condition
of
her
Communion
that
is
a
Sin
.
So
that
there
are
but
Two
cases
,
wherein
it
can
be
lawful
to
withdraw
our
Communion
from
a
Church
,
because
there
are
but
two
cases
wherein
Communion
with
her
can
be
sinful
.
One
is
,
when
the
Church
requires
of
us
,
as
a
Condition
of
her
Communion
,
an
Acknowledgment
and
Profession
of
that
for
a
Truth
,
which
is
an
Errour
.
The
other
is
,
when
the
Church
requires
of
us
,
as
a
Condition
of
her
Communion
,
the
joyning
with
her
in
some
practices
which
are
against
the
Laws
of
God
.
In
these
two
Cases
to
withdraw
our
Obedience
to
the
Church
is
so
far
from
being
a
Sin
,
that
it
is
a
necessary
Duty
;
because
we
have
an
obligation
to
the
Laws
of
God
antecedent
to
that
we
have
to
those
of
the
Church
;
and
we
are
bound
to
obey
these
no
farther
than
they
are
consonant
or
agreeable
to
those
.
But
now
from
this
discourse
it
will
appear
how
insufficient
those
Causes
,
how
unwarrantable
those
Grounds
are
,
upon
which
many
among
us
have
proceeded
to
Separation
from
our
Church
.
For
,
first
,
If
what
I
have
laid
down
be
true
,
it
cannot
be
true
that
Vnscriptural
Impositions
are
a
warrantable
cause
of
Separation
from
a
Church
;
supposing
that
by
Vnscriptural
be
meant
no
more
than
only
what
is
neither
Commanded
nor
Forbid
in
the
Scriptures
.
For
the
Actions
required
by
these
Vnscriptural
Impositions
,
are
either
in
themselves
lawful
to
be
done
,
or
not
lawful
to
be
done
.
If
they
be
in
themselves
unlawful
to
be
done
,
then
they
do
not
fall
under
that
notion
of
Vnscriptural
we
here
speak
of
;
they
are
downright
Sins
,
and
so
either
particularly
or
in
the
general
,
forbid
in
the
Scripture
.
If
they
be
in
themselves
lawful
to
be
done
,
then
it
cannot
be
imagined
how
their
being
commanded
can
make
them
unlawful
:
So
that
in
this
case
,
there
is
no
Sin
in
yielding
obedience
to
the
Church
,
and
consequently
no
cause
of
withdrawing
our
Communion
from
it
.
Neither
secondly
can
it
be
true
,
that
Errours
in
a
Church
as
to
matter
of
Doctrines
or
Corruptions
as
to
matter
of
Practice
,
so
long
as
those
Errours
and
Corruptions
are
only
suffered
,
but
not
imposed
,
can
be
a
sufficient
cause
of
Separation
;
the
reason
is
,
because
these
things
are
not
Sins
in
us
,
so
long
as
we
do
not
joyn
with
the
Church
in
them
.
So
that
so
long
as
we
can
Communicate
with
a
Church
,
without
either
professing
her
Errours
,
or
partaking
in
her
sinful
Practices
,
as
in
the
present
case
it
is
supposed
we
may
do
;
so
long
we
are
bound
upon
the
Principle
before
laid
down
not
to
separate
from
her
.
Neither
in
the
third
and
last
place
is
the
enjoying
a
more
profitable
Ministery
,
or
living
under
a
more
pure
Discipline
in
a
separate
Congregation
a
just
Cause
of
forsaking
the
Communion
of
the
Church
of
which
we
are
Members
.
And
the
reason
is
,
because
we
are
not
to
commit
a
Sin
for
the
promoting
a
good
end
.
Now
(
as
we
have
said
)
it
is
a
Sin
to
forsake
the
Communion
of
the
Church
,
whereof
we
are
Members
,
so
long
as
her
Communion
is
not
sinful
:
But
the
enjoyment
of
a
less
profitable
Ministery
,
or
a
less
pure
Discipline
,
doth
not
make
her
Communion
sinful
;
therefore
the
enjoyment
of
a
more
profitable
Ministery
or
a
more
pure
Discipline
,
cannot
make
a
Separation
from
her
lawful
.
Thus
have
I
,
as
briefly
as
I
could
,
represented
to
you
the
Particulars
of
that
Duty
we
owe
to
our
common
Mother
,
in
the
preservation
of
her
Vnity
and
Communion
.
And
I
hope
I
have
not
been
so
zealous
for
Peace
,
as
to
have
been
at
all
injurious
to
Truth
.
I
am
confident
I
have
said
nothing
but
what
is
very
agreeable
to
Scripture
and
Reason
,
and
the
Sense
of
the
Best
and
Antientest
Christians
:
And
I
am
certain
I
have
not
intrenched
upon
any
of
those
Grounds
upon
which
our
Ancestors
proceeded
,
to
the
Reformation
of
Religion
among
us
.
And
for
most
of
the
things
here
delivered
,
we
have
also
the
Suffrage
of
several
,
and
those
the
most
learned
and
moderate
of
our
dissenting
Brethren
.
And
now
,
if
after
this
,
any
one
be
offended
,
as
indeed
these
kind
of
Discourses
are
seldom
very
acceptable
;
all
I
can
say
,
is
this
,
That
the
Truths
here
delivered
,
are
really
of
so
great
importance
to
Religion
and
the
publick
Peace
,
that
they
ought
not
to
be
dissembled
or
suppressed
,
for
any
bad
Reception
they
may
meet
with
from
some
Men
:
But
as
for
the
manner
of
delivering
them
,
I
have
taken
all
the
care
I
could
,
not
to
give
offence
to
any
.
I
now
pass
on
to
the
second
part
of
my
Task
upon
this
Head
;
which
is
to
consider
the
Duty
recommended
in
the
Text
,
with
relation
to
particular
Christians
,
our
Brethren
.
And
here
my
Business
is
,
to
direct
you
to
the
Pursuit
of
those
things
that
make
for
Peace
;
as
Peace
signifies
mutual
Love
and
Charity
,
in
opposition
to
Strife
and
Bitterness
and
Contentions
.
The
things
that
make
for
Peace
,
in
this
sense
,
are
more
especially
these
that
follow
,
which
I
shall
deliver
by
way
of
Rules
and
Advices
.
The
first
Rule
is
,
to
distinguish
carefully
between
matters
of
Faith
,
and
matters
of
Opinion
;
and
as
to
these
latter
,
to
be
willing
that
every
one
should
enjoy
the
liberty
of
judging
for
himself
.
This
is
one
thing
that
would
help
very
much
to
the
extinguishing
of
those
unnatural
Heats
and
Animosities
,
which
have
long
been
the
Reproach
of
Christians
.
If
Men
would
set
no
greater
value
upon
their
Notions
and
Opinions
,
than
they
do
deserve
;
if
they
would
make
a
difference
between
necessary
Points
,
and
those
that
are
not
so
;
and
in
those
things
that
are
not
necessary
,
would
not
rigorously
tie
up
others
to
their
measures
,
but
would
allow
every
Man
to
abound
in
his
own
sense
,
so
long
as
the
Church's
Peace
is
not
hereby
injured
,
we
should
not
have
so
many
bitter
Quarrels
and
Heart-burnings
among
us
.
But
,
alas
!
whilst
every
one
will
frame
a
System
of
Divinity
of
his
own
head
,
and
every
puny
Notion
of
that
System
must
be
Christen'd
by
the
name
of
an
Article
of
Faith
;
and
every
Man
that
doth
not
believe
just
as
he
doth
,
must
streight
be
a
Heretick
for
not
doing
so
:
How
can
it
be
expected
but
we
must
wrangle
eternally
?
It
were
heartily
to
be
wished
,
that
Christians
would
consider
that
the
Articles
of
Faith
,
those
things
that
God
hath
made
necessary
by
every
one
to
be
believed
in
order
to
his
Salvation
,
are
but
very
few
;
and
they
are
all
of
them
so
plainly
and
clearly
set
down
in
the
Scripture
,
that
it
is
impossible
for
any
sincere
honest-minded
Man
to
miss
of
the
true
sense
of
them
.
And
they
have
farther
this
Badge
to
distinguish
them
from
all
other
Truths
,
that
they
have
an
immediate
influence
upon
Men's
Lives
,
a
direct
Tendency
to
make
Men
Better
;
whereas
most
of
those
things
that
make
the
matter
of
our
Controversies
,
and
about
which
we
make
such
a
noise
and
clamour
,
and
for
which
we
so
bitterly
censure
and
Anathematize
one
another
,
are
quite
of
another
nature
:
They
are
neither
so
clearly
revealed
or
propounded
in
the
Scripture
,
but
that
even
good
Men
,
through
the
great
difference
of
their
Parts
,
Learning
and
Education
,
may
,
after
their
best
Endeavours
,
vary
in
their
Sentiments
about
them
.
Nor
do
they
at
all
concern
a
Christian
Life
,
but
are
matters
of
pure
Notion
and
Speculation
.
So
that
it
cannot
with
any
reason
be
pretended
that
they
are
Points
upon
which
Men's
Salvation
doth
depend
.
It
cannot
be
thought
that
God
will
be
offended
with
any
Man
for
his
Ignorance
or
Mistakes
concerning
them
.
And
,
if
not
,
if
a
Man
may
be
a
good
Christian
,
and
go
to
Heaven
,
whether
he
holds
the
right
or
the
wrong
side
in
these
matters
,
for
God's
sake
,
why
should
we
be
angry
with
any
one
for
having
other
Opinions
about
them
than
we
have
?
Why
should
we
not
rather
permit
Men
to
use
their
Vnderstandings
as
well
as
they
can
;
and
where
they
fail
of
the
Truth
,
to
bear
with
them
,
as
God
himself
without
question
will
;
than
by
stickling
for
every
unnecessary
Truth
,
destroy
that
Peace
,
and
Love
,
and
Amity
that
ought
to
be
among
Christians
.
The
second
thing
I
would
recommend
,
is
a
great
Simplicity
and
Purity
of
Intention
in
the
pursuit
of
Truth
;
and
at
no
hand
to
let
Passion
or
Interest
,
or
any
Self-end
be
ingredient
into
our
Religion
.
The
practice
of
this
would
not
more
conduce
to
the
discovery
of
Truth
,
than
it
would
to
the
promoting
of
Peace
:
For
it
is
easie
to
observe
,
that
it
is
not
always
a
pure
Concernment
for
the
Truth
,
in
the
Points
in
Controversie
,
that
makes
us
so
zealous
,
so
fierce
,
and
so
obstinate
in
our
Disputes
for
or
against
them
;
but
something
,
of
which
that
is
only
the
Mask
and
Pretence
,
some
By-ends
that
must
be
served
,
some
Secular
Interest
that
we
have
espoused
,
which
must
be
carried
on
.
We
have
either
engaged
our selves
to
some
Party
,
and
so
its
Interests
,
right
or
wrong
,
must
be
promoted
:
Or
we
have
taken
up
an
Opinion
inconsiderately
at
the
first
,
and
appeared
in
the
favour
of
it
,
and
afterward
our
own
Credit
doth
oblige
us
to
defend
it
:
Or
we
have
received
some
Slight
or
Disappointment
from
the
Men
of
one
Way
,
and
so
in
pure
pet
and
revenge
we
pass
over
to
their
Adversaries
:
Or
it
is
for
our
gain
and
advantage
,
that
the
Differences
among
us
be
still
kept
on
foot
:
Or
we
desire
to
get
our selves
a
Name
by
some
great
Atchievements
in
the
Noble
Science
of
Controversies
:
Or
we
are
possessed
with
the
Spirit
of
Contradiction
:
Or
we
delight
in
Novelties
:
Or
we
love
to
be
singular
.
These
are
the
things
that
too
often
both
give
birth
to
our
Controversies
,
and
also
nourish
and
foment
them
.
If
we
would
but
cast
these
Beams
out
of
our
eyes
,
we
should
both
see
more
clearly
,
and
certainly
live
more
peaceably
,
But
whilst
we
pursue
base
and
sordid
Ends
under
the
pretence
of
maintaining
Truth
,
we
shall
always
be
in
Errour
,
and
always
in
Contention
.
Let
us
therefore
quit
our selves
of
all
our
prepossessions
;
let
us
mortifie
all
our
Pride
and
Vain-glory
,
our
Passion
and
Emulation
,
our
Covetuousness
and
Revenge
;
and
bring
nothing
in
the
World
to
our
Debates
about
Religion
,
but
only
the
pure
Love
of
Truth
;
and
then
our
Controversies
will
not
be
so
long
,
and
they
will
be
more
calmly
and
peaceably
managed
,
and
they
will
redound
to
the
greater
good
of
all
Parties
.
And
this
I
dare
say
farther
,
to
encourage
you
to
labour
after
this
Temper
of
Mind
,
That
he
that
comes
thus
qualified
to
the
Study
of
Religion
,
though
he
may
not
have
the
luck
always
to
light
on
the
Truth
,
yet
with
all
his
Errours
,
be
they
what
they
will
,
he
is
more
acceptable
to
God
,
than
the
Man
that
hath
Truth
on
his
side
,
yet
takes
it
up
or
maintains
it
to
serve
a
turn
.
He
that
believes
a
Falshood
after
he
hath
used
his
sincere
endeavours
to
find
the
Truth
,
is
not
half
so
much
a
Heretick
as
he
that
professeth
a
Truth
out
of
evil
Principles
,
and
prostituteth
it
to
unworthy
Ends.
The
third
Rule
is
,
Never
to
quarrel
about
Words
and
Phrases
;
but
so
long
as
other
Men
mean
much-what
the
same
that
we
do
,
let
us
be
content
,
though
they
have
not
the
luck
to
express
themselves
so
well
.
I
do
not
know
how
it
comes
to
pass
,
whether
through
too
much
heat
and
eagerness
of
disputing
,
that
we
do
not
mind
one
another's
Sense
,
or
whether
through
too
much
love
to
our
own
manner
of
Thinking
or
Speaking
,
that
we
will
not
endure
any
thing
but
what
is
conveyed
to
us
in
our
own
Methods
:
But
,
really
,
it
often
happens
that
most
bitter
Quarrels
do
commence
,
not
so
much
from
the
different
Sense
of
the
contending
Parties
concerning
the
things
they
contend
about
,
as
from
the
different
Terms
they
use
to
express
the
same
Sense
,
and
the
different
Grounds
they
proceed
upon
,
or
Arguments
they
make
use
of
for
the
proof
of
it
.
For
my
part
,
I
verily
believe
that
this
is
the
Case
of
several
of
those
Disputes
,
in
which
we
Protestants
do
often
engage
at
this
day
.
I
do
not
think
,
in
many
Points
,
our
Differences
are
near
so
wide
as
they
are
sometimes
represented
,
but
that
they
might
easily
be
made
up
with
a
little
allowance
to
Men's
Words
and
Phrases
,
and
the
different
Methods
of
deducing
their
Notions
.
It
would
be
,
perhaps
,
no
hard
matter
to
make
this
appear
in
those
Controversies
that
are
so
much
agitated
among
us
concerning
Faith
and
Justification
,
and
the
necessity
of
good
Works
to
Salvation
;
and
Imputed
Righteousness
,
and
the
difference
between
Vertue
and
Grace
;
with
some
others
,
if
this
were
a
fit
place
for
it
.
The
Difference
that
is
among
us
as
to
these
Points
,
is
,
possibly
,
not
much
greater
than
this
,
That
some
Men
,
in
these
Matters
,
speak
more
clearly
and
fully
;
others
,
more
imperfectly
and
obscurely
.
Some
Men
convey
their
sense
in
plain
and
proper
words
;
others
delight
in
Metaphors
,
and
do
perhaps
too
far
extend
the
Figurative
Expressions
of
Scripture
:
Some
reason
more
closely
,
and
upon
more
certain
Principles
;
others
possibly
may
proceed
upon
weaker
Grounds
,
and
misapply
Texts
of
Scripture
,
and
discourse
more
loosly
.
But
both
Parties
(
especially
the
more
moderate
of
both
)
seem
to
drive
at
much-what
the
same
thing
,
though
by
different
ways
;
as
appears
from
this
,
That
being
interrogated
concerning
the
Consequences
of
their
several
Opinions
,
they
generally
agree
in
admitting
or
rejecting
the
same
.
But
Fourthly
,
Another
thing
that
would
make
for
Peace
,
is
this
;
Never
to
charge
upon
Men
the
Consequences
of
their
Opinions
,
when
they
expresly
disown
them
.
This
is
another
thing
that
doth
hugely
tend
to
widen
our
Differences
,
and
to
exasperate
Men's
Spirits
one
against
another
;
when
having
examin'd
some
Opipinion
of
a
Man
,
or
Party
of
Men
,
and
finding
very
great
Absurdities
and
evil
Consequences
necessarily
to
flow
from
it
,
we
presently
throw
all
those
into
the
Dish
of
them
that
hold
the
Opinion
;
as
if
they
could
not
own
the
one
,
but
they
must
necessarily
own
the
other
:
Whereas
,
indeed
,
the
Men
we
thus
charge
,
may
be
so
innocent
in
this
matter
,
that
they
do
not
in
the
least
dream
of
such
Consequences
;
or
if
they
did
,
they
would
be
so
far
from
owning
them
,
that
they
would
abhor
the
Opinion
for
their
sakes
.
To
give
you
an
Instance
or
two
in
this
matter
:
It
is
a
Doctrine
maintained
by
some
,
That
God's
Will
is
the
Rule
of
Justice
;
or
,
That
every
thing
is
therefore
just
or
good
,
because
God
wills
it
.
Those
that
are
concerned
to
oppose
this
Doctrine
,
do
contend
that
if
this
Doctrine
be
true
,
it
will
necessarily
follow
,
that
no
Man
can
have
any
Certainty
of
the
Truth
of
any
one
Proposition
that
God
hath
revealed
in
Scripture
;
because
,
say
they
,
his
Eternal
Faithfulness
and
Veracity
are
by
this
Doctrine
made
Arbitrary
Things
.
Granting
now
that
this
can
by
just
consequence
be
made
out
,
yet
I
dare
say
,
those
that
hold
the
aforesaid
Doctrine
would
be
very
angry
,
and
had
good
reason
so
to
be
,
if
they
were
told
that
they
did
not
,
no
,
nor
could
not
,
upon
their
Principles
,
certainly
believe
the
Scripture
.
Some
Men
think
that
they
can
with
demonstrative
Evidence
make
out
,
that
the
Doctrine
of
God's
Irrespective
Decrees
doth
,
in
its
Consequences
,
overthrow
the
whole
Gospel
;
that
it
doth
destroy
the
nature
of
Rewards
and
Punishments
,
cuts
the
very
Sinews
of
Men's
Endeavours
after
Vertue
,
makes
all
Laws
,
Promises
,
Exhortations
,
perfectly
idle
and
insignificant
things
,
and
renders
God
the
most
unlovely
Being
in
the
World
.
Now
supposing
all
this
to
be
true
,
yet
it
would
be
a
most
unjust
and
uncharitable
thing
to
affirm
of
any
that
believe
that
Doctrine
,
(
many
of
whom
are
certainly
pious
and
good
Men
,
)
that
they
do
maintain
any
such
impious
and
blasphemous
Opinions
as
those
that
are
now
mentioned
.
The
Sum
of
all
is
,
that
a
Man
may
believe
a
Proposition
,
and
not
believe
all
that
follows
from
it
:
Not
but
that
all
the
Deductions
from
a
Proposition
are
equally
true
,
and
equally
credible
with
the
Proposition
from
whence
they
are
deduced
:
But
a
Man
may
not
so
clearly
see
through
the
Proposition
,
as
to
discern
that
such
Consequences
are
really
deducible
from
it
:
So
that
we
are
at
no
hand
to
charge
them
upon
him
,
unless
he
do
explicitely
own
them
.
If
this
Rule
was
observ'd
,
our
Differences
would
not
make
so
great
a
noise
,
nor
would
the
Errours
and
Heterodoxes
maintained
among
us
appear
so
monstrous
and
extravagant
;
and
we
should
spare
a
great
many
hard
words
,
and
odious
appellations
,
which
we
now
too
prodigally
bestow
upon
those
that
differ
from
us
.
The
Fifth
Rule
is
,
To
abstract
Men's
Persons
from
their
Opinions
;
and
in
examining
or
opposing
these
,
never
to
make
any
reflections
upon
those
.
This
is
a
thing
so
highly
reasonable
,
that
methinks
no
Pretender
to
Ingenuity
should
ever
need
to
be
called
upon
to
observe
it
:
For
it
seems
very
absurd
and
ridiculous
in
any
Argument
,
to
meddle
with
that
that
nothing
concerns
the
Question
.
But
what
do
Personal
Reflections
concern
the
Cause
of
Religion
?
Whatever
it
may
be
to
the
Reputation
of
an
Opinion
,
I
am
sure
it
is
nothing
to
the
Truth
of
it
,
that
such
or
such
a
Man
holds
it
.
And
truly
,
if
Men
would
leave
this
Impertinence
,
we
might
hope
for
a
better
Issue
of
our
Religious
Debates
:
But
whilst
Men
will
forsake
the
Merits
of
the
Cause
,
and
unmanly
fall
to
railing
,
and
disparaging
Men's
Persons
,
and
scraping
together
all
the
ill
that
can
be
said
of
them
,
they
blow
the
Coals
of
Contention
,
they
so
imbitter
and
envenom
the
Dispute
,
that
it
rankles
into
incurable
Distastes
and
Heart-burnings
.
Christians
would
do
well
to
consider
,
that
these
mean
Arts
of
exposing
Men's
Persons
to
discredit
their
Opinions
,
are
very
much
unworthy
the
Dignity
of
their
Profession
,
and
most
of
all
mis-becoming
the
Sacredness
and
Venerableness
of
the
Truth
they
contend
for
.
And
besides
,
no
Cause
stands
in
need
of
them
,
but
such
an
one
as
is
extremely
baffled
and
desperate
;
and
even
then
they
are
the
worst
Arguments
in
the
World
to
support
it
,
for
quick-sighted
Men
will
easily
see
through
the
Dust
we
endeavour
to
raise
;
and
those
that
are
duller
will
be
apt
to
suspect
from
our
being
so
angry
and
so
waspish
,
that
we
have
but
a
bad
Matter
to
manage
.
We
should
consider
that
Men's
Persons
are
sacred
things
;
that
whatever
power
we
have
to
judge
of
their
Opinions
,
we
have
no
Authority
to
judge
or
censure
Them
:
That
to
bring
Them
upon
the
Stage
,
and
there
throw
Dirt
on
them
,
is
highly
rude
and
uncivil
,
and
an
Affront
to
Humane
Society
,
and
the
most
contrary
thing
in
the
World
to
Christian
Charity
,
which
is
so
far
from
enduring
Reproaches
and
Evil-speaking
,
that
it
obliges
us
to
cover
as
much
as
we
can
all
the
Faults
,
and
even
the
very
Indiscretions
of
others
.
The
Sixth
and
last
thing
I
shall
recommend
to
you
as
an
Expedient
of
Peace
,
is
,
a
vigorous
Pursuit
of
Holiness
.
Do
but
seriously
set
your selves
to
be
good
,
do
but
get
your
Hearts
deeply
affected
with
Religion
as
well
as
your
Heads
,
and
then
there
is
no
fear
but
you
will
be
all
the
Sons
of
Peace
.
We
may
talk
what
we
will
,
but
really
it
is
our
not
practising
our
Religion
that
makes
us
so
Contentious
and
Disputatious
about
it
:
It
is
our
Emptiness
of
the
Divine
Life
,
that
makes
us
so
full
of
Speculation
and
Controversie
:
Was
but
That
once
firmly
rooted
in
us
,
these
Weeds
and
Excrescencies
of
Religion
would
presently
dry
up
and
wither
;
we
should
loath
any
longer
to
feed
upon
such
Husks
,
after
we
once
came
to
have
a
Relish
of
that
Bread
.
Ah!
How
little
Satisfaction
can
all
our
pretty
Notions
and
fine-spun
Controversies
yield
to
a
Soul
that
truly
hungers
and
thirsts
after
Righteousness
?
How
pitifully
,
flatly
and
insipidly
will
they
taste
,
in
comparison
of
the
Divine
Entertainments
of
the
Spiritual
Life
.
Were
we
but
seriously
taken
up
with
the
Substantials
of
our
Religion
,
we
should
not
have
leisure
for
the
Talking
,
Disputing
Divinity
;
we
should
have
greater
matters
to
take
up
our
Thoughts
,
and
more
profitable
Arguments
to
furnish
out
our
Discourses
.
So
long
as
we
could
busie
our selves
in
working
out
our
Salvation
,
and
furthering
the
Salvation
of
others
,
we
should
think
it
but
a
mean
Employment
to
spend
our
time
in
spinning
fine
Nets
for
the
catching
of
Flies
.
Besides
,
this
Divine
Life
,
if
it
once
took
place
in
us
,
would
strangely
dilate
and
enlarge
our
hearts
in
Charity
towards
our
Brethren
;
it
would
make
us
open
our
arms
wide
to
the
whole
Creation
;
it
would
perfectly
work
out
of
us
all
that
Peevishness
and
Sowrness
,
and
Penuriousness
of
Spirit
,
which
we
do
too
often
contract
by
being
addicted
to
a
Sect
;
and
would
make
us
Sweet
and
Benign
,
and
Obliging
,
and
ready
to
receive
and
embrace
all
Conditions
of
Men.
In
a
Word
,
It
would
quite
swallow
up
all
Distinctions
of
Parties
;
and
whatever
did
but
bear
upon
it
the
Image
of
God
,
and
the
Superscription
of
the
Holy
Jesus
,
would
need
no
other
Commendatories
to
our
Affection
,
but
would
upon
that
alone
account
be
infinitely
dear
and
precious
to
us
.
Let
us
all
therefore
earnestly
contend
after
this
Divine
Principle
of
Holiness
;
let
us
bring
down
Religion
from
our
Heads
to
our
Hearts
,
from
Speculation
to
Practice
:
Let
us
make
it
our
business
heartily
to
love
God
,
and
do
his
Will
,
and
then
we
may
hope
to
see
Peace
in
our
days
.
This
,
this
is
that
that
will
restore
to
the
World
the
Golden
Age
of
Primitive
Christianity
,
when
the
Love
and
Vnity
of
the
Disciples
of
Jesus
was
so
conspicuous
and
remarkable
,
that
it
became
into
a
Proverb
,
See
how
the
Christians
love
one
another
.
This
,
this
is
that
that
will
bring
in
the
Accomplishment
of
all
those
glorious
Promises
of
Peace
and
Tranquility
that
Christ
hath
made
to
his
Church
:
Then
shall
the
Wolf
dwell
with
the
Lamb
,
and
the
Leopard
lie
down
with
the
Kid
:
Then
shall
not
Ephraim
envy
Judah
,
nor
Judah
vex
Ephraim
;
but
we
shall
turn
our
Swords
into
Plough-shares
,
and
our
Spears
into
Pruning-hooks
;
and
there
will
be
no
more
consuming
or
devouring
in
all
God's
Holy
Mountain
.
I
should
now
proceed
to
the
Second
general
Point
in
my
proposed
Method
of
handling
this
Text
,
viz.
To
set
before
you
the
very
great
Engagements
and
Obligations
we
have
upon
us
to
follow
after
the
Things
that
make
for
Peace
;
and
that
,
-
1.
From
the
Nature
and
Contrivance
of
our
Religion
.
-
2.
From
the
great
Weight
the
Scripture
lays
upon
this
Duty
.
-
3.
From
the
great
Vnreasonableness
of
our
Religious
Differences
.
-
4.
From
the
very
evil
Consequences
that
attend
them
:
As
,
1.
In
that
they
are
great
Hindrances
of
a
good
Life
.
2.
They
are
very
pernicious
to
the
Civil
Peace
of
the
State
.
3.
They
are
highly
opprobrious
to
Christianity
in
general
.
And
4.
and
Lastly
,
Very
dangerous
to
the
Protestant
Religion
,
as
giving
too
many
advantages
,
and
too
much
encouragement
to
the
Factors
of
the
Papacy
.
But
I
have
,
I
fear
,
already
exceeded
the
Limits
of
a
Sermon
,
and
therefore
shall
add
no
more
.
God
open
our
Eyes
,
that
we
may
in
this
our
day
understand
the
Things
that
belong
to
Peace
,
before
they
be
hid
from
our
Eyes
.
SERMON
II.
PREACHED
AT
BOW-CHURCH
,
On
the
30th
of
January
,
1675.
1
Tim.
iv
.
8.
Godliness
is
profitable
unto
all
things
,
having
a
promise
of
the
life
that
now
is
,
and
of
that
which
is
to
come
.
THese
words
are
the
enforcement
of
an
Exhortation
which
St.
Paul
had
made
to
Timothy
in
the
Verse
beforegoing
,
which
was
that
he
should
Avoid
prophane
and
Old-wives
Fables
;
meaning
those
impious
and
superstitious
Doctrines
,
and
the
carnal
and
unchristian
Observances
that
were
grounded
upon
them
(
some
of
which
he
had
mentioned
in
the
beginning
of
this
Chapter
)
which
some
at
that
time
did
endeavour
to
introduce
into
Christianity
:
and
instead
of
applying
his
mind
to
these
,
that
he
should
rather
Exercise
himself
unto
true
Godliness
.
This
was
the
Exhortation
.
The
Arguments
wherewith
he
enforceth
it
are
Two
:
First
,
The
Unprofitableness
of
these
Carnal
and
Superstitious
Doctrines
and
Practices
.
Bodily
exercise
(
saith
he
)
profiteth
little
.
Secondly
,
The
real
usefulness
of
solid
Vertue
and
Godliness
to
all
the
Purposes
of
life
.
Godliness
is
profitable
to
all
things
,
having
a
promise
of
this
Life
,
as
well
as
of
that
which
is
to
come
.
I
shall
not
here
meddle
at
all
with
the
former
part
of
the
Apostle's
Exhortation
or
the
Argument
that
hath
relation
to
it
;
but
shall
apply
my self
wholly
to
the
latter
,
craving
leave
most
plainly
and
affectionately
to
press
upon
you
the
Exercise
of
Godliness
,
upon
those
Grounds
and
Considerations
on
which
the
Apostle
here
recommendeth
it
.
Indeed
to
a
Man
that
considers
well
,
it
will
appear
the
most
unaccountable
thing
in
the
World
,
that
among
all
those
several
Exercises
that
Mankind
busie
themselves
about
,
this
of
Godliness
should
be
in
so
great
a
measure
neglected
;
that
Men
should
be
so
diligent
,
so
industrious
,
so
unwearied
,
some
in
getting
Estates
,
others
in
purveying
for
Pleasures
,
others
in
learning
Arts
and
Trades
,
All
in
some
thing
or
other
relating
to
this
sensible
World
;
and
so
few
should
study
to
acquaint
themselves
with
God
,
and
the
Concernments
of
their
Souls
,
to
learn
the
Arts
of
Vertue
and
Religious
Conversation
.
Certain
it
is
,
this
Piece
of
Skill
is
not
more
above
our
reach
than
many
of
those
other
things
we
so
industriously
pursue
;
nay
I
am
apt
to
think
it
is
more
within
our
power
than
most
of
them
.
For
in
our
other
Labours
we
cannot
always
promise
to
our selves
certain
success
.
A
thousand
things
may
intervene
which
we
know
not
of
,
that
may
defeat
all
our
plots
and
designs
though
never
so
carefully
laid
;
but
no
Man
ever
seriously
undertook
the
Business
of
Religion
but
he
accomplished
it
.
Nay
farther
,
As
we
can
with
greater
certainty
,
so
can
we
with
less
pains
and
difficulty
promise
to
our selves
success
in
this
affair
,
than
we
can
hope
to
compass
most
of
our
worldly
designs
which
so
much
take
up
our
thoughts
.
I
doubt
not
in
the
least
but
that
less
labour
,
less
trouble
,
less
solicitude
will
serve
to
make
a
Man
a
good
Christian
,
than
to
get
an
Estate
,
or
to
attain
a
competent
skill
in
Humane
Arts
and
Sciences
.
And
then
for
other
Motives
to
oblige
us
to
the
study
of
Religion
,
we
have
incomparably
more
and
greater
than
we
can
have
for
the
pursuit
of
any
other
thing
.
It
is
certainly
the
greatest
Concernment
we
have
in
the
World
.
It
is
the
very
thing
God
sent
us
into
the
World
about
.
It
is
the
very
thing
that
his
Son
came
down
from
Heaven
to
instruct
us
in
.
It
is
the
very
thing
by
which
we
shall
be
concluded
everlastingly
happy
,
or
everlastingly
miserable
,
after
this
life
is
ended
.
These
things
well
considered
,
we
may
justly
(
I
say
)
stand
amazed
,
that
Men
should
be
so
prodigiously
supine
and
negligent
in
an
Affair
of
this
nature
and
importance
,
as
we
see
they
generally
are
.
If
there
can
any
account
be
given
of
this
matter
,
I
suppose
it
must
be
some
such
as
this
,
That
the
things
of
this
World
,
upon
which
we
bestow
our
Care
,
our
Time
,
our
Courtship
,
are
present
to
us
.
We
see
them
every
day
before
our
Eyes
;
we
taste
,
we
feel
the
sweetness
of
them
;
we
are
sensible
that
their
enjoyment
is
absolutely
necessary
to
our
present
well-being
:
But
as
for
spiritual
matters
they
lie
under
a
great
disadvantage
.
They
appear
to
us
as
at
a
great
distance
.
We
do
not
apprehend
any
present
need
we
have
of
them
:
Nor
do
we
fancy
any
sweetness
or
relish
in
them
.
Nay
,
on
the
contrary
,
we
form
the
most
frightful
and
dismal
Images
of
them
than
can
be
.
We
look
upon
them
not
only
as
flat
,
and
unsavoury
;
but
as
things
which
if
we
trouble
our
heads
too
much
about
will
certainly
ruin
all
our
designs
in
this
World
.
We
think
Religion
good
for
nothing
but
to
spoil
good
company
;
to
make
us
melancholy
and
mopish
;
to
distract
us
in
our
Business
and
Employments
;
and
to
put
so
many
restraints
upon
us
,
that
we
can
neither
with
that
freedom
nor
success
pursue
our
Temporal
Concernments
,
which
we
think
necessary
to
our
happiness
in
this
World
.
But
let
us
suppose
things
to
be
thus
with
Religion
as
we
have
fancied
,
yet
cannot
this
be
any
reasonable
Excuse
for
our
carelesness
about
it
.
What
though
there
were
no
visible
Benefit
by
a
religious
life
in
this
World
?
What
though
the
rewards
of
our
pains
about
it
were
only
in
reversion
?
Yet
since
a
time
will
come
when
it
will
be
our
greatest
Interest
to
have
been
heartily
Religious
,
is
it
not
a
madness
now
to
neglect
it
?
What
tho'
Religion
be
a
course
of
life
difficult
and
unpleasant
;
a
way
strewed
with
Briers
and
Thorns
;
a
way
which
if
we
follow
,
we
are
certainly
lost
,
as
to
our
hopes
of
any
thing
here
?
Yet
since
a
Time
will
certainly
come
when
we
shall
wish
that
we
had
been
good
Christians
,
though
we
had
lost
our
right
eyes
and
our
right
hands
upon
the
condition
;
when
we
shall
wish
that
we
had
purchased
Vertue
,
tho'
at
the
rate
of
the
loss
of
the
whole
World
:
For
God's
sake
why
should
we
not
be
of
the
same
mind
now
?
Who
but
Fools
and
Children
but
will
look
upon
that
which
shall
certainly
and
unavoidably
be
,
with
the
same
regard
as
if
it
was
now
present
?
But
indeed
,
this
is
not
the
Case
of
Religion
;
This
Business
of
Piety
is
not
so
formidable
as
we
often
represent
it
.
It
is
no
such
Enemy
to
our
temporal
designs
.
It
is
a
very
innocent
thing
,
and
will
do
us
no
harm
;
though
we
look
no
farther
than
this
present
World
.
It
will
hinder
none
of
our
delights
or
pleasures
,
but
will
allow
us
to
gratifie
every
Appetite
that
God
and
Nature
hath
put
into
us
.
And
if
any
Man
doubt
this
,
let
him
name
that
natural
desire
,
which
the
Christian
Religion
doth
forbid
,
or
any
way
hinder
the
innocent
satisfaction
of
:
I
am
consident
he
shall
be
able
to
name
none
.
Since
this
is
the
Case
then
,
how
much
more
Childish
than
Children
shall
we
appear
if
we
make
so
little
reckoning
of
it
?
How
inexcusably
Foolish
shall
we
be
,
if
we
will
not
be
at
some
pains
to
possess
our selves
of
that
which
will
be
no
manner
of
Hinderance
to
us
in
our
affairs
in
this
World
,
and
will
infallibly
make
us
everlastingly
happy
in
that
which
is
to
come
?
But
farther
;
What
if
it
be
certain
,
that
a
Life
of
strict
Vertue
is
not
only
no
Hinderance
to
our
Temporal
designs
,
but
a
great
Furtherance
of
them
?
What
if
it
can
be
proved
,
that
besides
the
influence
it
has
on
our
Happiness
in
the
next
Life
,
it
is
also
the
best
thing
in
the
World
to
serve
our
turns
in
this
?
And
that
nothing
can
so
much
contribute
to
the
bringing
about
our
.
Worldly
Aims
;
no
such
ready
way
to
attain
to
what
our
very
Flesh
and
Blood
most
desires
,
most
delights
in
,
as
to
be
sincerely
Pious
.
What
imaginable
pretence
can
we
then
have
for
our
contempt
of
God
and
Vertue
?
If
this
can
be
made
to
appear
,
sure
all
our
Objections
will
be
fully
answered
;
all
our
scruples
satisfied
;
all
our
prejudices
against
Religion
wholly
removed
;
and
every
one
that
is
not
abandoned
of
his
Fortune
and
his
Senses
,
as
well
as
his
Reason
,
must
think
himself
concerned
to
become
a
Votary
to
it
;
since
he
can
have
no
Temptation
or
Motive
to
Vice
which
will
not
more
powerfully
draw
him
to
Vertue
;
and
all
the
ends
that
the
one
can
pretend
to
serve
,
will
much
more
effectually
be
served
by
the
other
;
and
he
escapes
an
Eternity
of
Misery
,
and
gets
everlasting
Life
into
the
Bargain
.
I
think
it
therefore
worth
the
while
to
spend
the
time
now
allotted
me
in
making
good
this
Point
,
and
discovering
something
at
least
of
that
universal
Profitableness
of
Godliness
to
the
purposes
of
Human
Life
,
that
St.
Paul
in
my
Text
assures
us
of
.
But
because
the
Studies
of
Men
are
so
infinitely
various
,
and
the
Ends
of
Life
to
be
served
,
so
many
,
that
it
will
be
impossible
to
speak
particularly
of
them
;
it
will
be
needful
to
pitch
upon
some
general
Heads
,
such
as
,
if
they
do
not
comprehend
all
,
may
yet
take
in
most
of
those
things
,
to
which
the
Labours
and
Endeavours
of
Men
are
directed
,
and
in
the
acquisition
of
which
they
have
compassed
their
Designs
;
and
to
shew
the
serviceableness
of
Religion
above
all
other
means
for
the
attaining
of
them
.
And
I
think
I
cannot
pitch
better
than
upon
those
three
noted
Idols
of
the
World
,
Wealth
and
Honour
and
Pleasure
;
these
being
the
Goods
which
have
always
been
accounted
to
divide
Mankind
among
them
;
and
into
the
service
of
some
one
or
all
of
which
,
All
that
set
up
for
a
happy
life
in
this
World
do
list
themselves
,
how
different
and
disagreeing
soever
they
be
from
one
another
as
to
their
particular
Employments
and
ways
of
Living
.
I
shall
therefore
make
it
appear
,
that
Godliness
and
Religion
is
a
very
great
furtherance
to
the
acquisition
of
all
these
;
and
that
no
Man
can
take
a
more
ready
way
,
either
to
improve
his
Fortune
,
or
to
purchase
a
Name
and
Reputation
among
men
,
or
to
live
comfortably
and
pleasantly
in
this
World
,
than
heartily
to
serve
God
,
and
to
live
in
the
practice
of
every
Vertue
.
And
in
the
First
place
,
I
begin
with
the
Conduciveness
of
Religion
and
Godliness
to
improve
our
outward
Fortunes
;
the
Advantages
of
it
for
the
getting
or
encreasing
an
Estate
:
For
this
is
the
thing
to
which
our
Thoughts
are
commonly
first
directed
,
as
looking
upon
it
as
the
Foundation
of
a
happy
Life
in
this
World
.
But
here
I
desire
not
to
be
mistaken
:
I
would
not
be
thought
to
deal
with
you
,
as
one
of
our
ordinary
Empiricks
,
that
promises
many
brave
feats
in
his
Bill
,
which
are
indeed
beyond
the
power
of
his
Art
:
I
do
not
pretend
that
Wealth
and
Opulency
is
necessarily
entailed
upon
Religion
;
so
that
whoever
is
good
shall
presently
be
enabled
to
make
Purchases
,
and
to
leave
Lands
and
Livings
to
his
Children
.
Riches
are
one
of
those
things
that
are
not
so
perfectly
in
our
power
,
that
all
Men
may
hope
for
an
equal
share
of
them
.
The
having
more
or
less
depends
oftentimes
not
so
much
upon
our selves
,
as
upon
that
condition
and
quality
in
which
we
were
born
,
the
way
and
course
of
Life
into
which
our
Friends
put
us
;
and
a
hundred
accidental
circumstances
to
which
our selves
contribute
nothing
.
But
this
I
say
,
supposing
the
vertuous
Man
in
equal
circumstances
with
others
;
supposing
him
to
stand
upon
the
same
level
,
and
to
enjoy
the
same
fortuitous
hits
and
external
concurrences
that
they
do
,
and
he
●hall
by
many
odds
have
the
advantage
〈◊〉
〈◊〉
for
thriving
and
improving
in
●he
World
in
any
condition
of
life
whatsoever
.
So
that
,
so
far
as
the
getting
of
Riches
depends
upon
Humane
endeavours
;
so
far
as
it
is
an
Art
,
and
falls
under
Precepts
and
Directions
;
no
Man
alive
can
propose
a
better
expedient
in
order
thereto
than
a
serious
practice
of
Religion
.
To
make
this
good
,
let
it
be
considered
,
that
as
to
the
means
that
do
in
a
more
direct
and
immediate
manner
influence
upon
the
getting
or
improving
an
Estate
(
I
speak
of
general
means
,
such
as
are
of
use
in
all
conditions
of
life
;
for
to
meddle
with
the
Mysteries
of
any
Particular
Art
or
Trade
,
is
not
my
purpose
,
as
indeed
it
is
beyond
my
skill
:
)
as
to
such
means
as
these
,
I
say
,
none
can
prescribe
more
effectual
than
these
four
.
-
1.
Prudence
,
in
administring
our
Affairs
.
-
2.
Diligence
,
in
that
Vocation
wherein
God
hath
placed
us
.
-
3.
Thrift
and
good
Husbandry
.
-
4.
Keeping
a
good
Correspondence
with
those
in
whose
power
it
is
to
hinder
or
promote
our
Affairs
.
If
now
it
do
appear
that
Godliness
doth
highly
improve
a
Man
in
all
these
four
respects
;
if
it
can
be
shewed
that
all
these
Fruits
naturally
grow
and
thrive
better
in
a
Religious
Soil
than
any
other
,
it
will
evidently
follow
;
that
supposing
these
above
named
means
do
indeed
contribute
to
the
making
of
a
Fortune
,
(
and
if
they
do
not
,
no
Man
knows
what
doth
;
and
we
strangely
abuse
our
Friends
and
our
Children
,
when
upon
that
account
we
recommend
them
to
them
)
it
follows
,
I
say
,
that
a
life
of
Godliness
is
a
mighty
advantage
to
a
Man
for
the
purposes
I
am
speaking
of
.
And
first
of
all
,
it
will
be
easie
to
shew
that
Godliness
doth
above
all
things
tend
to
make
a
man
wise
and
prudent
,
skilful
and
dexterous
in
the
management
of
his
Affairs
of
what
nature
soever
:
For
it
doth
very
much
clear
and
improve
a
Mans
understanding
,
not
only
by
a
certain
natural
efficacy
it
hath
(
as
I
shall
shew
hereafter
)
to
purifie
the
Blood
and
Spirits
,
upon
which
the
perfection
of
our
Intellectual
Operations
doth
exceedingly
much
depend
;
but
also
by
dispelling
those
adventitious
clouds
that
arise
in
the
discerning
faculty
from
the
noisome
Fumes
of
Lust
and
Passion
.
All
Vice
in
the
very
nature
of
it
,
depraves
and
distorts
a
mans
judgment
,
fills
our
minds
with
Prejudices
,
and
false
Apprehensions
of
things
;
and
,
no
Man
that
is
under
the
dominion
of
it
,
can
possibly
have
such
a
free
use
of
his
Reason
as
otherwise
he
might
;
for
he
will
commonly
see
things
,
not
as
they
are
in
themselves
,
but
in
those
disguises
and
false
colours
which
his
Passion
puts
upon
them
:
Upon
which
account
he
cannot
avoid
but
he
will
be
often
imposed
upon
,
and
commit
a
thousand
errours
in
the
management
of
his
Affairs
,
which
the
vertuous
Man
,
whose
Reason
is
pure
and
untinctur'd
,
is
secured
from
.
It
cannot
be
imagined
that
either
he
should
foresee
events
so
clearly
,
or
spy
opportunities
so
sagaciously
,
or
weigh
things
so
impartially
,
or
deliberate
so
calmly
,
or
transact
so
cautiously
,
as
the
Man
that
is
free
from
those
manifold
prepossessions
which
his
mind
is
fraught
with
.
We
see
this
every
day
verified
in
Men
of
all
Ranks
and
Conditions
,
of
all
Callings
and
Employments
.
What
a
multitude
of
inconveniences
,
as
to
matter
of
dealing
between
Man
and
Man
doth
an
intemperate
Appetite
betray
Men
to
?
How
silly
and
foolish
is
the
most
shrewd
Man
,
when
Wine
hath
gotten
into
his
head
?
There
is
none
so
simple
in
his
Company
,
but
supposing
him
to
be
sober
,
and
to
have
designs
upon
him
,
he
shall
be
able
to
over-reach
him
.
What
a
World
of
Advantages
doth
the
Angry
Man
give
to
him
he
deals
with
,
by
the
hastiness
and
impatience
of
his
Spirit
?
How
often
doth
a
Man
do
that
in
the
fury
and
expectancies
of
a
Lust
,
for
which
when
his
Ardours
are
over
,
he
is
ready
to
bite
his
Nails
for
very
vexation
?
It
is
thus
more
or
less
with
all
kind
of
Vices
,
they
craze
a
Man's
head
,
and
cast
a
mist
before
his
Eyes
,
and
make
him
often
lose
himself
in
those
very
ways
wherein
he
pretends
to
be
most
skilful
:
So
that
it
cannot
be
denied
,
that
Vertue
is
of
a
singular
use
in
all
matters
wherein
we
have
occasion
to
make
use
of
our
Reason
,
and
doth
secure
us
from
a
multitude
of
indiscretions
,
which
without
it
we
should
unavoidably
commit
.
But
secondly
,
Godliness
is
also
an
excellent
means
to
secure
a
man's
diligence
in
the
discharge
of
his
Calling
and
Employment
,
which
is
also
a
matter
of
very
great
consequence
in
order
to
our
thriving
in
the
World
:
for
it
is
the
diligent
hand
that
maketh
rich
,
and
the
man
that
is
diligent
in
his
business
,
that
shall
stand
before
Kings
;
as
Solomon
tells
us
.
Now
the
Obligations
that
Religion
layeth
upon
us
to
be
careful
in
this
point
,
are
far
stronger
than
what
can
arise
from
any
other
respect
or
consideration
soever
;
for
it
obligeth
us
to
mind
our
Business
,
not
only
for
our
own
but
for
God's
sake
:
It
chargeth
the
matter
upon
our
Consciences
,
and
represents
it
to
us
as
a
part
of
that
service
we
owe
to
our
Creator
;
and
upon
the
due
performance
of
which
,
no
loss
than
the
everlasting
welfare
of
our
Souls
doth
depend
:
for
it
assures
us
,
that
he
that
will
call
us
to
account
for
every
idle
Word
,
will
much
more
do
so
for
the
idle
expence
of
our
Time
,
and
the
abuse
and
not
improvement
of
those
Talents
that
he
hath
entrusted
us
with
.
So
that
though
we
had
no
worldly
inducement
to
make
us
diligent
in
our
Callings
,
though
we
were
sure
we
should
suffer
no
prejudice
in
our
Temporal
Affairs
by
Idleness
,
and
the
neglect
of
our
Business
,
(
the
fear
of
which
yet
is
the
only
principle
that
puts
Worldly
Men
upon
action
)
nevertheless
we
were
infinitely
concerned
not
to
be
slack
or
negligent
in
this
matter
,
in
regard
it
is
a
point
that
will
be
so
severely
exacted
of
us
in
the
other
World
.
I
know
but
one
Objection
that
can
be
made
against
this
Discourse
,
and
it
is
this
,
that
what
engagements
soever
Religion
lays
upon
us
to
the
careful
spending
of
our
time
,
yet
it
s
own
Exercises
,
Prayer
and
Reading
,
and
Meditation
,
take
up
so
great
a
portion
of
it
,
which
might
be
spent
in
the
works
of
our
ordinary
Employment
,
that
in
effect
it
rather
hinders
our
attendance
on
our
Business
than
promotes
it
.
But
to
this
it
is
easily
answered
,
that
there
is
no
Man
so
engaged
in
the
World
,
but
may
if
he
please
,
make
both
his
Business
and
his
Devotions
consist
together
without
prejudicing
of
either
.
They
have
very
false
Apprehensions
of
Religion
,
that
think
it
obliges
us
to
be
always
upon
our
Knees
,
or
always
poring
upon
some
good
Book
:
No
,
we
do
as
truly
serve
God
,
and
perform
acts
of
Religion
,
when
we
labour
honestly
in
our
Vocation
,
as
when
we
go
to
Church
,
or
say
our
Prayers
.
It
is
true
indeed
,
we
ought
to
have
our
hearts
in
Heaven
as
much
as
is
possible
,
and
to
that
end
we
ought
to
pray
continually
;
but
what
hinders
but
we
may
do
this
in
the
midst
of
our
Business
?
There
is
no
employment
doth
so
entirely
engross
a
Man's
mind
;
but
he
may
find
leisure
,
if
he
please
,
many
times
a
day
,
to
entertain
good
thoughts
,
to
quicken
and
reinforce
his
purposes
,
to
cast
up
a
short
Prayer
or
a
wish
to
God
Almighty
.
And
this
I
dare
say
for
your
encouragement
,
that
such
a
devout
frame
of
heart
,
such
frequent
and
sudden
dartings
of
your
Souls
to
God
,
while
you
are
at
your
Business
,
will
be
so
far
from
hindring
or
distracting
you
in
it
,
that
they
will
make
you
go
about
it
with
much
more
vigour
and
alacrity
.
But
farther
,
I
would
ask
any
Man
that
makes
the
foresaid
Objection
,
supposing
Religion
ten
times
more
expensive
of
our
time
than
really
it
is
,
yet
whether
Vice
and
Sin
be
not
much
more
so
,
than
it
would
be
.
What
a
multitude
of
idle
avocations
from
,
and
interruptions
in
our
Business
doth
that
daily
occasion
unto
Men
?
What
a
number
of
impertinent
Discourses
,
unprofitable
Visits
,
needless
points
of
Gallantry
,
long
diversions
by
Drink
,
and
Play
,
and
Company
;
not
to
mention
a
great
many
other
Debauches
,
doth
it
frequently
engage
Men
in
?
and
yet
these
we
count
no
hindrances
to
our
Business
;
these
we
complain
not
of
;
but
to
spend
a
quarter
of
that
time
in
some
devout
Exercise
,
this
is
intolerable
,
it
wasts
too
much
of
our
time
,
our
occasions
will
not
permit
it
.
Such
partial
and
unjust
estimators
of
things
are
we
.
But
I
proceed
.
In
the
third
place
then
,
as
for
Frugality
and
good
Husbandry
,
which
is
another
necessary
requisite
for
the
getting
of
Wealth
.
Religion
is
unquestionably
the
best
Mistress
of
it
in
the
World
;
for
it
retrencheth
all
the
exorbitances
and
wantonesses
of
our
Desires
,
which
are
the
things
that
pick
the
money
out
of
our
Purses
,
and
teacheth
us
to
live
after
the
measures
of
Nature
,
which
every
body
knows
are
little
,
and
cheap
.
It
perfectly
cuts
off
all
those
idle
expences
with
which
the
Estates
of
other
Men
stand
almost
continually
charged
.
The
Modesty
of
it
Cloaths
us
at
a
small
rate
;
and
its
Temperance
spreads
for
us
,
though
a
neat
,
yet
a
frugal
Table
.
The
attendance
it
requires
on
our
Business
will
not
allow
us
to
embezel
our
money
in
Drinking
or
Gaming
:
nor
will
that
Purity
which
is
inseparable
from
it
,
ever
let
us
know
what
the
vast
and
sinking
expences
of
lewdness
and
uncleanness
are
.
In
a
word
,
it
is
Vice
only
that
is
the
chargeable
thing
;
it
is
only
Shame
and
Repentance
that
Men
buy
at
such
costly
rates
.
Godliness
is
saving
,
and
full
of
good
Husbandry
;
nor
has
it
any
known
or
unknown
ways
of
spending
,
except
it
be
those
of
Charity
which
indeed
,
in
proper
speaking
,
are
not
so
much
expence
,
as
Vsury
;
for
money
so
laid
out
,
doth
always
even
in
this
life
return
to
us
with
Advantage
.
The
fourth
and
last
means
I
mentioned
of
Thriving
in
the
World
,
was
the
keeping
a
good
Correspondence
with
all
those
in
whose
power
it
is
to
hinder
or
promote
our
Affairs
.
This
every
body
knows
to
be
a
prime
point
in
Policy
;
and
indeed
it
is
of
a
large
extent
,
and
of
continual
use
.
No
Man
can
be
supposed
so
independent
on
others
,
but
that
as
he
is
some
way
beholden
to
them
for
all
that
he
has
,
so
he
stands
in
need
of
their
help
and
concurrence
for
all
that
he
hopes
for
.
men
do
not
make
their
fortunes
of
themselves
,
nor
grow
rich
by
having
Treasures
dropped
in
their
Laps
;
but
they
do
it
by
the
benefit
of
Humane
Society
,
by
the
mutual
Assistances
and
good
Offices
that
one
Man
performs
for
another
.
So
that
whoever
intends
to
thrive
in
the
World
,
it
above
all
things
imports
him
so
to
carry
himself
towards
all
that
he
hath
any
Commerce
with
,
so
far
to
secure
their
favour
and
good
will
,
that
they
may
be
obliged
not
to
deny
him
any
of
those
Assistances
which
the
Exigency
of
his
Affairs
calls
for
at
their
hands
.
But
now
,
how
this
should
be
done
any
otherwise
than
by
being
truly
Just
and
Honest
,
by
abstaining
from
Violence
and
Injury
,
by
being
True
to
our
Trust
,
and
Faithful
in
performing
our
Contracts
;
and
,
in
a
word
,
by
doing
all
those
good
Offices
to
others
,
which
we
expect
they
should
do
unto
us
;
which
,
as
our
Saviour
tells
us
is
the
Sum
of
Religion
,
is
a
very
hard
thing
to
conceive
.
The
Usefulness
,
or
rather
the
Necessity
of
such
a
Behaviour
as
this
,
in
order
to
the
gaining
the
good
Opinion
of
others
,
and
so
serving
our
own
Ends
by
them
,
is
so
universally
acknowledged
,
that
even
those
that
make
no
real
Conscience
of
these
things
,
are
yet
nevertheless
,
in
all
their
Dealings
,
forced
to
pretend
to
them
.
Open
and
Bare-faced
Knavery
rarely
serves
a
Man's
turn
in
this
World
;
but
it
is
under
the
Mask
of
Vertue
and
Honesty
,
that
it
usually
performs
those
Feats
it
doth
;
which
is
no
less
than
a
Demonstration
of
the
Conduciveness
of
those
things
to
promote
our
Temporal
Interests
:
For
if
the
mere
Pretence
to
them
be
a
great
advantage
to
us
for
this
purpose
,
it
cannot
be
imagined
but
that
the
Reality
of
them
will
be
a
greater
.
Certainly
the
Power
of
Godliness
will
be
able
to
do
more
than
the
Form
alone
;
and
that
if
it
was
upon
no
other
account
than
this
,
that
no
Man
that
is
but
a
mere
Pretender
to
Honesty
can
long
hope
to
keep
his
Credit
among
Men.
It
is
impossible
to
act
a
Part
for
any
long
time
;
let
him
carry
it
never
so
cunningly
,
his
Vizor
will
some
time
or
other
be
thrown
off
,
and
he
will
appear
in
his
true
Colours
;
and
to
what
a
World
of
Mischiefs
and
Inconveniences
he
will
then
be
exposed
,
every
one
that
knows
how
hated
,
how
detested
,
how
abandon'd
by
every
one
a
Knave
and
a
Villain
is
,
may
easily
determine
.
I
hope
I
need
say
no
more
to
convince
you
that
Religion
is
the
best
Policy
;
and
that
the
more
hearty
and
conscientious
any
Man
is
in
the
practice
of
it
,
the
more
likely
he
is
to
Thrive
and
Improve
in
the
World
.
So
that
I
may
now
proceed
to
the
Second
general
Point
to
be
spoken
to
,
which
is
,
The
Profitableness
of
Religion
for
the
attaining
a
good
Name
and
Reputation
.
How
very
much
it
conduceth
to
this
purpose
,
will
appear
from
these
two
Considerations
.
First
,
It
lays
the
surest
Grounds
and
Foundations
for
a
Good
Name
and
Reputation
.
Secondly
,
Men
are
generally
so
just
to
it
,
that
it
rarely
misses
of
a
good
Name
and
Reputation
:
The
first
is
an
Argument
from
Reason
;
the
second
,
from
Experience
.
First
of
all
,
Godliness
layeth
the
truest
Foundation
for
a
fair
Reputation
in
the
World
.
There
are
but
two
things
that
can
give
a
Man
a
Title
to
the
good
Opinion
and
Respects
of
Men
;
the
inward
Worth
and
Dignity
of
his
Person
,
and
his
Vsefulness
and
Serviceableness
to
others
.
The
first
of
these
challengeth
Men's
Esteem
,
the
other
their
Love
.
Now
both
these
Qualities
Religion
and
Vertue
do
eminently
possess
us
of
.
For
,
First
,
The
Religious
Man
is
certainly
the
most
Worthy
and
Excellent
Person
;
for
he
,
of
all
others
,
lives
most
up
to
the
great
End
for
which
he
was
designed
,
which
is
the
natural
measure
of
the
Goodness
and
Worth
of
Things
.
Whatever
External
Advantages
a
Man
may
have
,
yet
if
he
be
not
endow'd
with
Vertuous
Qualities
,
he
is
far
from
having
any
true
Worth
or
Excellence
,
and
consequently
cannot
be
a
fit
Object
of
our
Praise
and
Esteem
;
because
he
wants
that
which
should
make
him
Perfect
and
Good
in
his
Kind
.
For
it
is
not
a
comely
Personage
,
or
a
long
Race
of
Famous
Ancestors
,
or
a
large
Revenue
,
or
a
multitude
of
Servants
,
or
many
swelling
Titles
,
or
any
other
thing
without
a
Man
,
that
speaks
him
a
Compleat
Man
,
or
makes
him
to
be
what
he
should
be
:
But
the
right
use
of
his
Reason
,
the
employing
his
Liberty
and
Choice
to
the
best
purposes
,
the
exercising
his
Powers
and
Faculties
about
the
fittest
Objects
,
and
in
the
most
due
Measures
;
these
are
the
Things
that
make
him
Excellent
.
Now
none
can
be
said
to
do
this
,
but
only
he
that
is
Vertuous
.
Secondly
,
Religion
also
is
that
which
makes
a
Man
most
Vseful
and
Profitable
to
others
;
for
it
effectually
secures
his
performance
of
all
those
Duties
whereby
both
the
Security
and
Welfare
of
the
Publick
,
and
also
the
Good
and
Advantage
of
particular
Persons
,
is
most
attained
.
It
makes
Men
Lovers
of
their
Country
,
Loyal
to
their
Prince
,
Obedient
to
Laws
:
It
is
the
surest
Bond
and
Preservative
of
Society
in
the
World
:
It
obliges
us
to
live
peaceably
,
and
to
submit
our selves
to
our
Rulers
,
not
only
for
Wrath
,
but
also
for
Conscience
sake
:
It
renders
us
modest
and
governable
in
Prosperity
,
and
resolute
and
couragious
to
suffer
bravely
in
a
good
Cause
,
in
the
worst
of
Times
:
It
teacheth
us
to
endeavour
as
much
as
in
us
lies
to
promote
the
Good
of
every
particular
Member
of
the
Community
,
to
be
inflexibly
upright
,
to
do
hurt
to
none
,
but
good
Offices
to
all
;
to
be
charitable
to
the
Bodies
and
Souls
of
Men
,
to
do
all
manner
of
Kindnesses
that
lie
within
our
power
:
It
takes
off
the
Sowrness
and
Moroseness
of
our
Spirits
,
and
makes
us
Affable
and
Courteous
,
Gentle
and
Obliging
,
and
willing
to
embrace
with
open
Arms
,
and
an
hearty
Love
,
all
Sorts
and
Conditions
of
Men.
In
every
Relation
wherein
we
can
stand
to
one
another
,
it
influenceth
upon
us
,
in
order
to
the
making
us
more
useful
:
It
makes
Parents
kind
and
indulgent
,
and
careful
of
the
Education
of
their
Children
;
and
Children
loving
and
obedient
to
their
Parents
:
It
makes
Servants
diligent
to
please
their
Masters
,
and
to
do
their
Work
in
Singleness
of
Heart
,
not
with
Eye-service
,
as
Men-pleasers
,
but
as
unto
God
;
and
it
makes
Masters
gentle
and
forbearing
,
and
careful
to
make
provision
for
their
Family
,
as
those
that
know
they
have
a
Master
in
Heaven
,
that
is
no
Respecter
of
Persons
.
In
a
word
,
There
is
no
Condition
or
Capacity
,
in
which
Religion
will
not
be
signally
an
Instrument
of
making
us
more
serviceable
to
others
,
and
of
doing
more
good
in
the
World
.
And
if
such
be
the
Spirit
and
Temper
of
it
,
how
is
it
possible
but
it
must
needs
acquire
a
great
deal
of
Respect
and
Love
from
all
sorts
of
Men
?
If
Obligingness
and
doing
good
in
one's
Generation
do
not
endear
a
Man
to
those
that
know
him
,
do
not
entitle
him
to
their
Love
and
Affections
,
what
thing
in
the
World
is
there
that
is
likely
to
do
it
?
But
Secondly
,
True
and
unaffected
Goodness
seldom
misses
of
a
good
Reputation
in
the
World
.
How
unjust
to
Vertue
soever
Men
are
in
other
respects
,
yet
in
this
they
generally
give
it
its
due
;
where-ever
it
appears
,
it
generally
meets
with
Esteem
and
Approbation
;
nay
,
it
has
the
good
Word
of
many
that
otherwise
are
not
over-fond
of
Religion
:
Though
they
have
not
the
Grace
to
be
Good
themselves
,
yet
they
rarely
have
the
Confidence
not
to
commend
Goodness
in
others
.
Add
to
this
,
that
no
Man
ever
raised
to
himself
a
Good
Name
in
the
World
,
but
it
was
upon
the
score
of
his
Vertues
,
either
Real
or
Pretended
.
Vice
hath
sometimes
got
Riches
,
and
advanced
it self
into
Preferments
;
but
it
never
was
accounted
Honourable
in
any
Nation
.
It
must
be
acknowledged
indeed
,
that
it
may
and
doth
sometimes
happen
that
Vicious
Men
may
be
had
in
Esteem
;
but
then
it
is
to
be
considered
,
that
it
is
not
for
their
Vices
that
they
are
esteemed
,
but
for
some
good
Quality
or
other
they
are
eminent
in
.
And
there
is
no
doubt
,
if
those
Men
were
without
those
Vices
,
their
Reputation
would
be
so
far
from
being
thereby
diminished
,
that
it
would
become
much
more
Considerable
.
It
must
also
be
acknowledged
on
the
other
hand
,
that
even
Vertuous
and
Good
Men
may
sometimes
fail
of
that
Esteem
and
Respect
that
their
Vertue
seems
to
merit
;
nay
,
in
that
degree
as
to
be
slighted
and
despised
,
and
to
have
many
Odious
Terms
and
Nick-names
put
upon
them
:
But
when
we
consider
the
Cases
in
which
this
happens
,
it
will
appear
to
be
of
no
force
at
all
for
the
disproving
what
has
been
now
delivered
.
For
,
First
,
It
ought
to
be
considered
what
kind
of
Persons
those
are
that
treat
Vertue
and
Vertuous
Men
thus
Contemptuously
;
we
shall
always
find
them
to
be
the
Worst
and
the
Vilest
of
Mankind
;
such
who
have
debauched
the
natural
Principles
of
their
Minds
,
have
lost
all
the
Notions
and
Distinctions
of
Good
and
Evil
,
are
fallen
below
the
Dignity
of
Humane
Nature
,
and
have
nothing
to
bear
up
themselves
with
but
Boldness
and
Confidence
,
Drollery
and
Scurrility
,
and
turning
into
Ridicule
every
thing
that
is
grave
and
serious
.
But
it
is
with
these
as
it
is
with
the
Monsters
and
Extravagances
of
Nature
,
they
are
but
very
Few
:
Few
in
comparison
of
the
rest
of
Mankind
,
who
have
wiser
and
truer
Sentiments
of
Things
:
But
if
they
were
more
numerous
,
no
Man
of
Understanding
would
value
what
such
Men
said
of
him
.
It
looks
like
a
Crime
to
be
commended
by
such
Persons
;
and
may
justly
occasion
a
Man
to
reflect
upon
his
own
Actions
,
and
to
cry
out
to
himself
,
as
He
did
of
old
,
What
have
I
done
,
that
these
Men
speak
well
of
me
?
But
Secondly
,
It
cannot
be
denied
but
that
some
Persons
who
are
otherwise
Vertuous
and
Religious
,
may
be
guilty
of
such
Indiscretions
as
thereby
to
give
others
occasion
to
slight
and
despise
them
.
But
then
it
is
to
be
considered
,
that
this
is
not
to
be
charged
upon
Vertue
and
Religion
,
but
is
the
particular
Fault
of
the
Persons
.
Every
one
that
is
Religious
,
is
not
Prudent
;
the
Meanness
of
a
Man's
Vnderstanding
,
or
his
rash
and
intemperate
Zeal
,
or
the
Moroseness
of
his
Temper
,
or
his
too
great
Scrupulosity
about
little
things
,
may
sometimes
make
his
Behaviour
Vncouth
and
Fantastick
,
and
betray
him
to
do
many
Actions
which
he
may
think
his
Religion
obliges
him
to
,
that
other
People
will
be
apt
to
fancy
Silly
and
Ridiculous
.
But
this
doth
not
at
all
reflect
upon
Religion
;
nor
doth
it
follow
,
that
because
the
Imprudence
of
this
or
the
other
particular
Man
exposes
him
to
the
Mirth
and
the
Pleasantness
of
others
,
that
therefore
all
Religious
Persons
must
fall
under
the
same
Fate
:
Most
certainly
Religion
,
where-ever
it
is
governed
by
Knowledge
and
Sound
Principles
,
where-ever
it
is
managed
with
Prudence
and
Discretion
,
is
a
thing
so
Noble
,
so
Amiable
,
that
it
attracts
Love
,
and
commands
Respect
from
all
that
are
acquainted
with
it
,
unless
they
be
such
profligately
wicked
Persons
as
I
just
now
spoke
of
.
There
is
one
Objection
made
from
the
Scripture
,
against
this
and
the
former
Point
I
have
been
speaking
to
,
which
I
desire
to
remove
before
I
proceed
to
the
Third
General
Head
of
my
Discourse
.
It
is
this
;
That
the
Scripture
is
so
far
from
representing
Godliness
as
a
means
to
improve
our
Fortunes
,
or
attain
a
Reputation
in
the
World
,
that
it
seems
directly
to
affirm
the
contrary
;
for
it
assures
us
,
that
All
those
that
will
live
godly
in
Christ
,
must
suffer
Persecution
:
That
the
Disciples
of
Christ
shall
be
hated
of
all
Men
,
for
His
Name
's
sake
:
That
the
World
shall
revile
and
persecute
them
,
and
speak
all
manner
of
Evil
of
them
:
And
that
through
many
Tribulations
we
must
enter
into
the
Kingdom
of
God
.
But
to
this
it
is
easily
answered
,
that
these
and
other
such
like
Passages
of
Scripture
do
not
speak
the
General
and
Common
Fate
that
attends
Godliness
in
all
Times
and
Places
of
the
World
,
according
to
the
Ordinary
Course
of
God's
Providence
;
but
only
refer
to
that
particular
Time
,
when
Christianity
was
to
be
planted
in
the
World
;
then
,
indeed
,
Persecution
and
Disgrace
,
Loss
of
Goods
,
and
even
of
Life
it self
,
was
to
be
the
common
Portion
of
those
that
professed
it
.
Nor
could
it
otherwise
be
expected
;
for
,
when
a
new
Religion
is
to
be
set
up
,
and
such
a
Religion
as
is
perfectly
destructive
of
all
those
others
that
have
been
by
long
Custom
received
,
and
are
by
Laws
established
in
the
World
,
it
cannot
be
imagined
but
that
it
will
meet
with
a
great
deal
of
Contradiction
and
Opposition
from
all
sorts
of
Persons
.
But
this
was
a
peculiar
and
extraordinary
Case
,
and
could
but
last
for
a
certain
Time
:
Now
that
Christianity
hath
obtained
in
the
World
,
and
is
adopted
into
the
Laws
of
Kingdoms
,
as
,
God
be
thanked
,
it
is
among
us
at
this
day
;
so
far
need
we
be
from
fearing
that
the
Practice
of
it
will
draw
upon
us
any
Persecution
,
or
such
other
Inconveniences
as
are
mention'd
in
the
fore-cited
places
,
that
there
is
no
doubt
but
that
we
may
rationally
expect
from
it
all
those
External
Benefits
and
Advantages
,
which
,
as
we
have
seen
,
it
is
in
its
own
nature
apt
to
produce
,
and
which
God
hath
indeed
made
over
to
it
by
Promise
,
in
several
Passages
of
the
Scripture
,
especially
of
the
Old
Testament
.
For
that
I
may
mention
this
by
the
By
,
I
do
not
conceive
that
those
Promises
of
Long
Life
,
Good
Days
,
and
all
manner
of
Worldly
Prosperity
,
with
which
the
Practice
of
Godliness
is
so
frequently
enforced
in
the
Old
Testament
,
were
so
appropriated
to
the
Jewish
Religion
,
as
to
be
antiquated
or
disannualled
by
the
Introduction
of
the
Christian
;
but
rather
that
they
are
still
in
force
to
all
the
Purposes
they
were
then
;
for
that
the
Coming
of
Christ
into
the
World
did
add
many
great
Blessings
and
Privileges
to
the
People
of
God
,
which
before
they
had
not
,
we
are
certain
of
:
But
that
it
took
away
from
them
any
that
before
they
had
,
this
we
no where
read
;
nor
,
indeed
,
is
it
probable
.
But
I
hasten
to
the
Third
and
last
General
Head
I
am
to
speak
to
,
which
is
,
The
excellent
Ministeries
of
Religion
,
above
all
other
things
,
to
the
Pleasures
of
Humane
Life
.
Which
Point
,
if
it
be
clearly
made
out
,
I
do
not
see
what
can
be
farther
wanting
to
recommend
it
unto
us
,
as
the
most
effectual
Instrument
for
the
serving
all
our
turns
in
this
World
.
Now
that
Godliness
doth
indeed
make
the
most
excellent
Provisions
for
all
sorts
of
Pleasures
,
will
appear
by
these
four
Considerations
.
-
First
,
That
it
eminently
ministreth
to
Health
,
which
is
a
necessary
Foundation
for
all
Pleasures
.
-
Secondly
,
It
doth
much
increase
the
Relish
and
Sweetness
of
all
our
other
Pleasures
.
-
Thirdly
,
It
secures
us
from
all
those
Inquietudes
and
Disturbances
which
are
apt
to
embitter
our
Pleasures
,
and
make
our
Lives
uncomfortable
.
-
Fourthly
,
It
adds
to
Humane
Life
a
World
of
Pleasures
of
its
own
,
which
those
that
are
not
possessed
of
it
,
are
utterly
unacquainted
with
.
First
of
all
,
Godliness
doth
very
much
conduce
to
Health
:
Which
is
so
necessary
to
our
Enjoyment
of
any
sensible
Good
,
that
without
it
,
neither
Riches
,
nor
Honours
,
nor
any
thing
that
we
esteem
most
gratifying
to
our
Senses
,
will
signifie
any
thing
at
all
to
us
.
Now
that
a
Sound
and
Healthful
Constitution
does
exceedingly
much
depend
upon
a
discreet
Government
and
Moderation
of
our
Appetites
and
Passions
,
upon
a
sober
and
temperate
Use
of
all
God's
Creatures
,
which
is
an
Essential
Part
of
True
Religion
,
is
a
thing
so
evident
,
that
I
need
make
no
words
about
it
.
What
are
most
of
our
Diseases
and
Infirmities
,
that
make
us
miserable
and
unpity'd
while
we
live
,
and
cut
us
off
in
the
midst
of
our
days
,
and
transmit
Weakness
and
Rottenness
to
our
Posterity
,
but
the
Effects
of
our
Excesses
and
Debauches
,
our
Wantonness
and
Luxury
?
Certainly
,
if
we
would
observe
those
Measures
in
our
Diet
and
in
our
Labours
,
in
our
Passions
and
in
our
Pleasures
,
which
Religion
has
bound
us
up
to
,
we
might
to
such
a
degree
Preserve
our
Bodies
,
as
to
render
the
greatest
part
of
Physick
perfectly
superfluous
.
But
these
things
are
too
well
known
,
to
need
to
be
insisted
on
:
I
therefore
pass
on
to
the
next
thing
.
Secondly
,
A
Life
of
Religion
doth
very
much
increase
the
Relish
and
Sweetness
of
all
our
sensible
Enjoyments
.
So
far
is
it
from
abridging
us
of
any
of
our
Earthly
Delights
,
(
as
its
Enemies
slanderously
represent
it
,
)
that
it
abundantly
heightens
them
.
It
doth
not
only
indulge
to
us
the
free
Use
of
all
those
good
Creatures
of
God
which
he
hath
made
for
the
Support
and
Comfort
of
Mankind
,
while
they
are
in
these
Earthly
Bodies
;
but
also
makes
them
more
exquisitely
quisitely
gratifying
and
delightful
,
than
without
it
they
could
possibly
be
.
And
this
it
doth
in
part
by
the
means
of
that
never
sufficiently
commended
Temperance
and
Moderation
I
before
spoke
of
;
for
hereby
it
comes
to
pass
that
our
Senses
,
which
are
the
Instruments
of
our
Pleasures
,
are
always
preserv'd
in
that
due
Purity
and
Quickness
that
is
absolutely
necessary
for
the
right
performing
of
their
Offices
,
and
the
rendring
our
Perceptions
of
any
thing
grateful
and
agreeable
:
Whereas
the
Sensual
and
Voluptuous
Man
defeats
his
own
Designs
,
and
whilst
he
thinks
to
enjoy
a
greater
share
of
Pleasures
than
other
Men
,
really
enjoys
a
less
;
for
his
Dissoluteness
,
and
giving
up
the
Reins
to
his
Appetites
,
only
serves
to
dull
and
stupifie
them
.
Nor
doth
he
reap
any
other
Benefit
from
his
continual
hankering
after
Bodily
Pleasures
,
but
that
his
Sensations
of
them
are
hereby
made
altogether
flat
and
unaffecting
.
Neither
is
his
Meat
half
so
savoury
,
nor
his
Recreations
so
diverting
,
nor
his
Sleep
so
sweet
,
nor
the
Company
he
keeps
so
agreeable
as
Theirs
are
,
that
by
following
the
Measures
of
Nature
and
Reason
,
come
to
them
with
truer
and
more
unforc'd
Appetites
.
But
besides
this
,
there
is
a
certain
Lightsomness
and
Chearfulness
of
mind
,
which
is
in
a
manner
peculiar
to
the
truly
Religious
Soul
,
that
above
all
things
sets
off
our
Pleasures
,
and
makes
all
the
Actions
and
Perceptions
of
Humane
Life
Sweet
and
Delightful
.
True
Piety
is
the
best
Cure
of
Melancholy
in
the
World
;
nothing
comparable
to
it
for
dispelling
that
Lumpishness
and
Inactivity
,
that
renders
the
Soul
of
a
Man
uncapable
of
enjoying
either
it self
or
any
thing
else
.
It
fills
the
Soul
with
perpetual
Light
and
Vigour
,
infuseth
a
strange
kind
of
Alacrity
and
Gaiety
of
Humour
into
us
.
And
this
it
doth
not
only
by
removing
those
things
that
Hinder
our
Mirth
,
and
make
us
languish
in
the
midst
of
our
Festivities
,
(
such
as
are
the
Pangs
of
an
Evil
Conscience
,
and
the
storms
of
unmortified
Passions
,
of
which
I
shall
speak
in
the
following
particular
)
but
even
by
a
more
Physical
Efficiency
.
It
hath
really
a
mighty
Power
to
Correct
and
Exalt
a
Man's
Natural
Temper
.
Those
Ardent
Breathings
and
Workings
wherewith
the
Pious
Soul
is
continually
carried
out
after
God
and
Vertue
,
are
to
the
Body
like
so
much
Fresh
Air
and
Wolsom
Exercise
,
they
Fan
the
Blood
,
and
keep
it
from
Setling
;
they
Clanifie
the
Spirits
,
and
purge
them
from
those
grosser
Feculencies
which
would
otherwise
Cloud
our
Vnderstandings
,
and
make
us
dull
and
listless
.
And
to
these
effects
of
Religion
doth
Solomon
seem
to
allude
,
when
he
tells
us
,
that
Wisdom
maketh
a
man's
face
to
shine
,
Eccl.
8.1
.
Where
he
seems
to
intimate
,
that
that
Purity
and
Exaltation
into
which
the
Blood
and
Spirits
of
a
Man
are
wrought
by
the
Exercise
of
Vertue
and
Devotion
,
doth
diffuse
it self
even
to
his
Outward
Visage
,
making
the
Countenance
clear
and
serene
,
and
filling
the
Eyes
with
an
unusual
kind
of
Splendor
and
Vivacity
.
But
whether
this
be
a
true
Comment
on
his
words
or
no
,
certain
it
is
,
that
Piety
disposeth
a
Man
to
Mirth
and
Lightness
of
Heart
above
all
things
in
the
World
:
and
how
admirable
a
Relish
this
doth
give
to
all
our
other
Pleasures
and
Enjoyments
there
is
none
but
can
easily
discern
.
Thirdly
let
it
be
farther
considered
,
that
Godliness
is
a
most
Effectual
Antidote
against
all
those
Inquietudes
,
and
Evil
Accidents
,
that
do
either
wholly
destroy
,
or
very
much
embitter
the
Pleasures
of
this
Life
.
For
whilst
it
teacheth
us
to
place
all
our
Happiness
in
God
Almighty
and
our selves
only
,
whilst
we
have
learn'd
to
bring
all
our
Affections
and
Passions
,
our
Desires
and
Aversions
,
our
Hopes
and
Fears
under
the
command
of
our
Reason
,
and
endeavour
not
so
much
to
suit
Things
to
our
Wills
,
as
our
Wills
to
Things
;
being
Indifferent
to
all
Events
that
can
happen
,
save
only
that
we
always
judge
those
Best
which
God
in
his
Providence
sends
us
.
Being
,
I
say
thus
disposed
(
as
certainly
Religion
,
if
it
be
suffered
to
have
its
perfect
work
upon
us
,
will
thus
dispose
us
,
)
what
is
it
that
shall
be
able
to
disturb
or
interrupt
our
Pleasures
,
or
create
any
trouble
or
Vexation
to
us
?
Our
Present
Enjoyments
will
not
be
embittered
with
the
fear
of
losing
them
,
or
lessened
by
our
Impatient
Longing
after
Greater
.
Our
Brains
will
not
be
upon
the
Rack
for
Compassing
things
that
are
perhaps
Impossible
,
nor
our
Bodies
under
the
Scourge
of
Rage
and
Anger
for
every
Disappointment
.
We
shall
not
look
pale
with
Envy
that
our
Neighbours
have
that
which
we
have
not
,
nor
pine
away
with
Grief
if
we
should
happen
to
lose
that
which
we
have
.
But
the
Vicious
Man
is
exposed
to
all
these
Miseries
,
and
a
thousand
more
;
he
carries
that
within
him
,
which
will
perpetually
fret
and
torment
him
,
for
he
is
a
Slave
to
his
Passions
;
and
the
least
of
them
,
when
it
is
let
loose
upon
him
,
is
the
Worst
of
Tyrants
.
He
is
like
the
Troubled
Sea
,
restless
and
ever
working
,
ruffled
and
discomposed
with
every
thing
.
He
is
not
capable
of
being
rendred
so
much
as
Tolerably
Happy
by
the
best
condition
this
World
affords
:
For
having
such
a
World
of
Impetuous
Desires
and
Appetites
which
must
be
all
satisfied
,
or
else
he
is
miserable
;
and
there
being
such
an
infinite
number
of
Circumstances
that
must
concur
to
the
giving
them
that
Satisfaction
:
And
all
these
depending
upon
Things
without
him
,
which
are
perfectly
out
of
his
Power
,
it
cannot
be
avoided
but
he
will
continually
find
matter
to
disquiet
him
,
and
render
his
condition
troublesome
and
uneasie
:
a
thousand
unforeseen
Accidents
will
ever
be
crossing
his
Designs
.
Nor
will
there
be
wanting
some
little
Thing
or
other
,
almost
hourly
to
put
him
out
of
Humour
.
And
if
this
be
the
Case
of
the
Vicious
Man
,
in
the
Best
Circumstances
of
this
World
,
(
where
the
causes
of
Vexation
are
in
a
manner
undiscernable
)
in
what
a
miserable
Condition
must
he
needs
be
under
those
more
Real
Afflictions
unto
which
Humane
Life
is
obnoxious
?
what
is
there
that
shall
be
able
to
support
his
Spirit
under
the
Tediousness
of
a
Lingering
Sickness
,
or
the
Anguish
of
an
Acute
Pain
?
What
is
become
of
all
his
Mirth
and
Jollity
,
if
there
should
happen
a
Turn
in
His
Fortune
,
if
he
should
fall
into
Disgrace
,
or
his
Friends
forsake
him
,
or
the
Means
of
maintaining
his
Pleasures
fail
him
,
and
the
miserable
Man
become
Poor
and
Despised
?
Not
to
mention
a
great
many
more
Evils
,
which
will
make
him
uncapable
of
any
Consolation
,
eat
into
the
Heart
of
his
best
Enjoyments
,
and
become
Gall
and
Wormwood
to
his
Choicest
Delicacies
.
And
has
he
not
now
,
think
you
,
made
admirable
Provisions
for
his
Pleasures
?
Has
he
not
done
himself
a
wonderful
Piece
of
Service
,
by
freeing
himself
from
the
Drudgery
as
he
calls
it
,
of
Vertue
and
Religion
?
Alas
,
Poor
Man
!
this
is
the
only
Thing
that
would
now
have
secured
him
from
all
these
sad
Accidents
and
Displeasures
.
The
Good
Man
sits
above
the
Reach
of
Fortune
,
and
in
spite
of
all
the
Vicissitudes
and
Uncertainties
of
this
Lower
World
,
with
which
other
Men
are
continually
Alarm'd
,
enjoys
a
Constant
and
Undisturbed
Peace
.
Those
Evils
that
may
be
Avoided
,
(
and
really
a
great
many
which
afflict
mortal
Men
,
are
such
)
he
by
his
Prudent
Conduct
and
Government
of
himself
wholly
prevents
.
And
those
that
are
Vnavoidable
,
he
takes
by
such
a
Handle
,
that
they
have
no
power
to
do
him
any
Harm:
For
he
is
indeed
possessed
of
that
which
the
Alchymists
in
vain
seek
for
:
Such
a
Sovereign
Art
he
has
,
that
he
can
turn
the
Basest
Metals
into
Gold
,
make
such
an
use
of
the
worst
Accidents
that
can
befal
him
,
that
they
shall
not
be
accounted
his
Miseries
,
but
his
Enjoyments
.
So
that
however
the
varieties
of
his
Condition
may
occasion
a
change
in
his
Pleasures
,
yet
can
they
never
cause
any
Loss
or
Destruction
of
them
.
And
this
security
he
enjoys
,
not
as
some
of
the
Stoicks
of
old
pretended
to
do
,
by
an
Imaginary
Insensibility
,
or
by
changing
the
names
of
Things
,
calling
that
no
Evil
which
Really
is
one
:
but
by
an
absolute
Resignation
of
himself
to
the
Will
of
God
,
and
an
Hearty
acquiescing
in
his
wise
Providence
.
He
is
certain
there
is
a
God
that
governs
the
World
,
and
that
nothing
happens
to
him
,
but
by
his
Order
and
Appointment
.
And
he
is
certain
also
that
this
God
hath
a
real
Kindness
for
him
,
and
would
not
dispense
any
Event
unto
him
,
but
what
is
really
for
his
Good
and
Advantage
.
And
these
thoughts
so
support
his
Spirit
,
that
he
not
only
bears
patiently
,
but
thanks
God
for
whatever
happens
to
him
.
And
instead
of
Fretting
and
Complaining
that
things
succeed
otherwise
than
he
expected
,
he
resolves
with
himself
that
that
Condition
,
whatever
it
be
,
in
which
he
actually
is
,
is
indeed
best
for
him
;
and
that
which
he
himself
,
were
he
to
be
the
Carver
of
his
Fortunes
,
supposing
him
but
truly
to
understand
his
own
Concernments
,
would
chuse
for
himself
above
all
others
.
But
farther
,
besides
this
security
from
Outward
Disturbances
which
our
Vertue
obtains
for
us
,
there
is
another
Evil
which
it
also
delivers
us
from
,
with
which
the
wicked
Man
is
almost
perpetually
haunted
,
and
which
seldom
suffers
him
to
enjoy
any
sincere
,
unmingled
Pleasure
.
That
which
I
mean
is
the
Pangs
of
an
Evil
Conscience
,
the
Fears
,
the
Restlesness
,
the
Confusion
,
the
Amazements
that
arise
in
his
Soul
from
the
sense
of
his
Crimes
,
and
the
just
Apprehensions
of
the
Shame
and
Vengeance
that
doth
await
them
,
possibly
in
this
Life
,
but
most
certainly
in
the
Life
to
come
.
How
Happy
,
how
Prosperous
soever
the
Sinner
be
as
to
his
other
Affairs
,
yet
these
Furies
he
shall
be
sure
to
be
plagued
with
:
no
pompousness
of
Condition
,
no
costly
Entertainments
,
no
noise
of
Company
will
be
able
to
drive
them
away
.
Every
Man
that
is
wicked
cannot
but
know
that
he
is
so
,
and
that
very
Knowledge
is
a
Principle
of
perpetual
Anguish
and
Disquietude
.
Be
his
Crimes
never
so
secret
,
yet
he
cannot
be
confident
they
will
always
continue
so
:
and
the
very
Apprehension
of
this
makes
him
feel
all
the
Shame
and
Amazement
of
a
present
Discovery
.
But
put
the
case
he
hath
had
the
good
luck
to
sin
so
closely
,
or
in
such
a
nature
that
he
need
fear
nothing
from
Men
;
yet
he
knows
there
is
an
Offended
God
to
whom
he
hath
a
sad
and
a
fearful
Reckoning
to
make
;
a
God
too
Just
to
be
Bribed
,
too
Mighty
to
be
Over-awed
,
too
Wise
to
be
Imposed
upon
.
And
is
not
the
Man
,
think
you
,
under
such
Reflections
as
these
likely
to
live
a
very
Comfortable
life
?
Ah
,
none
knows
the
Bitterness
of
them
but
himself
that
feels
them
.
To
the
Judgment
of
others
he
perhaps
appears
a
very
happy
Man
,
he
hath
the
World
at
his
beck
,
all
things
seem
to
conspire
to
make
him
a
great
Example
of
Prosperity
;
we
admire
,
we
appland
his
Condition
.
But
ah
,
we
know
not
how
sad
a
heart
he
often
carries
under
this
fair
Out-side
:
we
know
not
with
what
sudden
Damps
his
Spirit
is
often
struck
,
even
in
the
heighth
of
his
Revellings
.
We
know
not
how
unquiet
,
how
broken
his
sleeps
are
,
how
oft
he
starts
and
looks
pale
;
when
the
Wife
that
lies
by
his
side
understands
not
what
the
matter
is
with
him
.
He
doth
indeed
endeavour
all
he
can
to
stifle
his
Cares
,
and
to
stop
the
mouth
of
his
Conscience
.
He
thinks
to
divert
it
with
Business
,
or
to
flatter
it
with
little
Sophistries
,
or
to
drown
it
with
Rivers
of
Wine
,
or
to
calm
it
with
soft
and
gentle
Airs
.
And
he
is
indeed
sometimes
so
successful
in
these
Arts
as
for
a
while
to
lay
it
asleep
.
But
alas
!
this
is
no
lasting
Peace
,
the
least
thing
awakens
it
,
even
the
sound
of
a
Passing-Bell
,
or
a
clap
of
Thunder
;
nay
,
a
Frightful
Dream
,
or
a
Melancholy
Story
hath
the
power
to
do
it
,
and
then
the
poor
Man
returns
to
his
Torment
.
And
now
judge
you
whether
the
Honest
and
Vertuous
Man
that
is
free
from
all
these
Agonies
,
that
is
at
Peace
with
God
,
and
at
Peace
with
his
own
Conscience
;
that
apprehends
nothing
terrible
from
the
one
,
nor
feels
any
thing
troublesome
from
the
other
,
but
is
safe
from
Himself
and
from
all
the
world
in
his
own
Innocence
:
Judge
,
I
say
whether
such
a
one
hath
not
laid
to
himself
better
and
surer
Foundations
for
Pleasures
and
a
happy
Life
,
than
the
Man
that
by
indulging
his
Lusts
and
Vices
,
only
breeds
up
a
Snake
in
his
Bosom
,
which
will
not
cease
to
Sting
and
Gall
him
beyond
what
a
Tongue
is
able
to
express
,
or
a
witty
Cruelty
to
invent
.
Fourthly
and
lastly
,
Besides
the
benefits
of
Religion
for
removing
the
hinderances
of
our
Pleasures
;
it
also
adds
to
Humane
Life
a
world
of
Pleasures
of
its
own
,
which
vicious
men
are
utterly
unacquainted
with
.
And
these
are
of
so
excellent
a
kind
,
so
delicious
,
so
enravishing
,
that
the
highest
gratifications
of
sense
,
are
not
comparable
to
them
.
Never
till
we
come
to
be
heartily
Religious
do
we
understand
what
true
Pleasure
is
.
That
which
ariseth
from
the
grateful
motions
that
are
made
in
our
outward
senses
,
is
but
a
faint
shadow
,
a
mere
dream
of
it
.
Then
do
we
begin
to
enjoy
true
Pleasures
indeed
when
our
Highest
and
Divinest
Faculties
,
which
were
wholly
laid
asleep
while
we
lived
the
Life
of
Sense
,
begin
to
be
awakened
,
and
to
exercise
themselves
upon
their
proper
objects
;
when
we
become
acquainted
with
God
,
and
the
Infinite
Abyss
of
Good
that
is
in
him
;
when
our
hearts
are
made
sensible
of
the
great
Love
and
Good-will
he
bears
us
;
and
in
that
Sense
are
powerfully
carried
out
in
Joy
and
Love
,
and
Desire
after
him
:
When
we
feel
the
Divine
Nature
daily
more
and
more
displayed
in
our
Souls
,
shewing
forth
it self
in
the
blessed
Fruits
of
Charity
,
and
Peaceableness
,
and
Meekness
,
and
Humility
,
and
Purity
,
and
Devotion
,
and
all
the
other
Graces
of
the
Holy
Spirit
.
It
is
not
possible
but
that
such
a
Life
as
this
must
needs
be
a
Fountain
of
inexpressible
Joy
to
him
that
leads
it
,
and
fill
the
Soul
with
transcendently
greater
Content
than
any
thing
upon
Earth
can
possibly
do
:
For
this
is
the
Life
of
God
,
this
is
the
Life
of
the
Blessed
Angels
above
,
this
is
the
Life
that
is
most
of
all
agreeable
to
our
own
Natures
.
While
we
live
thus
,
things
are
with
us
as
they
should
be
;
our
Souls
are
in
their
natural
Posture
,
in
that
state
they
were
framed
and
designed
to
live
in
:
whereas
the
Life
of
Sin
is
a
state
of
Disorder
and
Confusion
;
a
perpetual
violence
and
force
upon
our
Natures
.
While
we
live
thus
,
we
enjoy
the
Pleasures
of
Men
,
whereas
before
when
we
were
governed
by
Sense
,
we
could
pretend
to
no
other
satisfactions
but
what
the
Brutes
have
as
well
as
we
.
In
this
state
of
Life
we
gratifie
our
Highest
and
Noblest
Powers
,
the
intellectual
Appetites
of
our
Souls
;
which
as
they
are
infinitely
capacious
,
so
have
they
an
infinite
good
to
fill
them
:
whereas
in
the
sensual
Life
,
the
meanest
,
the
dullest
,
and
the
most
contracted
Faculties
of
our
Souls
were
only
provided
for
.
But
what
need
I
carry
you
out
into
these
Speculations
,
when
your
own
sense
and
experience
will
ascertain
you
in
this
matter
above
a
thousand
Arguments
.
Do
but
seriously
set
your selves
to
serve
God
,
if
you
have
yet
never
done
it
,
do
but
once
try
what
it
is
to
live
up
to
the
Precepts
of
Reason
,
and
Veriue
,
and
Religion
;
and
I
dare
confidently
pronounce
that
you
will
in
one
mouth
find
more
Joy
,
more
Peace
,
more
Content
,
to
arise
in
your
spirits
,
from
the
sense
that
you
have
resisted
the
Temptations
of
Evil
,
and
done
what
was
your
duty
to
do
,
than
in
many
years
spent
in
Vanity
and
a
Licentious
course
of
living
.
I
doubt
not
in
the
least
,
but
that
after
you
have
once
seen
and
tasted
how
gracious
the
Lord
is
,
how
good
all
his
ways
are
,
but
you
will
proclaim
to
all
the
World
,
that
One
day
spent
in
his
Courts
is
better
than
a
thousand
:
Nay
,
you
will
be
ready
to
cry
out
with
the
Roman
Orator
(
if
it
be
lawful
to
quote
the
Testimony
of
a
Heathen
,
after
that
of
the
Divine
Psalmist
)
that
One
day
lived
according
to
the
Precepts
of
Vertue
is
to
be
preferred
before
an
Immortality
of
Sin
.
You
will
then
alter
all
your
sentiments
of
things
,
and
wonder
that
you
should
have
been
so
strangely
abused
by
false
representations
of
Vertue
and
Vice
.
You
will
then
see
that
Religion
is
quite
another
thing
than
it
appeared
to
you
before
you
became
acquainted
with
it
.
Instead
of
that
grim
,
sowre
,
unpleasant
Countenance
in
which
you
heretofore
painted
her
to
your self
,
you
will
then
discover
nothing
in
her
but
what
is
infinitely
Lovely
and
Charming
.
Those
very
Actions
of
Religion
which
you
now
cannot
think
upon
with
Patience
,
they
seem
so
harsh
and
unpleasant
,
you
will
then
find
to
be
accompanied
with
a
wonderful
Delight
.
You
will
not
then
complain
of
the
narrowness
of
the
Bounds
,
or
the
scantiness
of
the
Measures
that
it
hath
confined
your
desires
to
;
for
you
will
then
find
,
that
you
have
hereby
gained
an
entrance
into
a
far
greater
and
more
perfect
Liberty
.
How
ungentilely
,
how
much
against
the
grain
of
Nature
soever
it
now
looks
to
forgive
an
Injury
,
or
an
Affront
;
you
will
then
find
it
to
be
as
far
more
easie
,
so
far
more
sweet
than
to
revenge
one
.
You
will
no
longer
think
works
of
Charity
burdensome
or
expensive
;
or
that
to
do
good
Offices
to
every
one
is
an
employment
too
mean
for
you
;
for
you
will
then
experience
that
there
is
no
sensuality
like
that
of
doing
Good
,
and
that
it
is
a
greater
pleasure
to
do
a
kindness
than
to
riceive
one
.
How
will
you
chide
your self
for
having
been
so
averse
to
Prayer
and
other
devout
Exercises
,
accounting
them
as
tiresome
unsavoury
things
;
when
you
begin
to
feel
the
delicious
Relishes
they
leave
upon
your
Spirit
?
You
will
then
confess
that
no
Conversation
is
half
so
agreeable
as
that
which
we
enjoy
with
God
Almighty
in
Prayer
;
no
Cordial
so
reviving
as
heartily
to
pour
out
our
Souls
unto
him
.
And
then
to
be
affected
with
his
Mercies
,
to
praise
and
give
thanks
to
him
for
his
Benefits
,
what
is
it
but
a
very
Heaven
upon
Earth
,
an
anticipation
of
the
Joys
of
Eternity
?
Nay
,
you
will
not
be
without
your
pleasures
even
in
the
very
entrance
of
Religion
,
then
when
you
exercise
acts
of
Repentance
,
when
you
mourn
and
afflict
your self
for
your
sins
,
which
seems
the
frightfullest
thing
in
all
Religion
.
For
such
is
the
nature
of
that
holy
sorrow
,
that
you
would
not
for
all
the
World
be
without
it
,
and
you
will
find
far
greater
Contentment
and
Satisfaction
in
grieving
for
your
Offences
,
than
ever
you
did
receive
from
the
Committing
them
.
But
,
O
the
ineffable
Pleasures
that
do
continually
spring
up
in
the
heart
of
a
good
Man
,
from
the
snse
of
God's
Love
,
and
the
hope
of
his
Favour
,
and
the
fair
prospect
he
hath
of
the
Joy
and
Happiness
of
the
other
World
!
How
pleasing
,
how
transporting
will
the
thought
of
these
things
be
to
you
!
To
think
that
you
are
one
of
those
happy
Souls
that
are
of
an
Enemy
become
the
Friend
of
God
,
that
your
ways
please
him
,
and
that
you
are
not
only
Pardoned
,
but
Accepted
and
Beloved
by
him
?
to
think
that
you
a
poor
Creature
,
who
were
of
your self
nothing
,
and
by
your
sins
had
made
your self
far
worse
than
nothing
,
are
yet
by
the
goodness
of
your
Saviour
become
so
considerable
a
Being
,
as
to
be
able
to
give
delight
to
the
King
of
the
World
,
and
to
cause
joy
in
Heaven
among
the
Blessed
Angels
by
your
Repentance
:
to
think
that
God
charges
his
Providence
with
you
,
takes
care
of
all
your
Concerns
,
hears
all
your
Prayers
,
provides
all
things
needful
for
you
,
and
that
he
will
in
his
good
time
take
you
up
unto
himself
,
to
live
everlastingly
in
his
Presence
,
to
be
partaker
of
his
Glories
,
to
be
ravished
with
his
Love
,
to
be
acquainted
with
his
Counsels
,
to
know
and
be
known
by
Angels
,
Archangels
,
and
Seraphims
;
to
enjoy
a
Conversation
with
Prophets
Apostles
,
and
Martyrs
,
and
all
the
Raised
and
Glorified
Spirits
of
Brave
Men
;
and
with
all
these
to
spend
a
happy
and
a
rapturous
Eternity
,
in
Adoring
,
in
Loving
,
in
Praising
God
for
the
Infiniteness
of
his
Wisdom
,
and
the
Miracles
of
his
Mercy
and
Goodness
to
all
his
Creatures
.
Can
there
be
any
Pleasure
like
this
?
Can
any
thing
in
the
World
put
you
into
such
an
Ecstasie
of
Joy
as
the
very
thought
of
these
things
?
With
what
a
mighty
scorn
and
contempt
will
you
in
the
sense
of
them
look
down
upon
all
the
little
Gauderies
and
sickly
Satisfactions
that
the
Men
of
this
World
keep
such
a
stir
about
?
How
empty
and
evanid
,
how
flat
and
unsavoury
will
the
best
Pleasures
on
Earth
appear
to
you
in
comparison
of
these
Divine
Contentments
?
You
will
perpetually
rejoyce
,
you
will
sing
Praises
to
your
Saviour
,
you
will
bless
they
day
that
ever
you
became
acquainted
with
him
;
you
will
confess
him
to
be
the
only
master
of
Pleasure
in
the
World
,
and
that
you
never
knew
what
it
was
to
be
an
Epicure
indeed
,
till
you
became
a
Christian
.
Thus
have
I
gone
through
all
those
Heads
which
I
at
first
proposed
to
insist
on
.
What
now
remains
but
that
I
resume
the
Apostle's
Exhortation
with
which
I
began
this
Discourse
,
that
since
as
you
have
seen
,
Godliness
is
so
exceedingly
profitable
to
all
the
purposes
of
this
Life
as
well
as
the
other
:
since
as
you
have
seen
,
Length
of
days
is
in
her
right
hand
,
and
in
her
left
hand
riches
and
honour
;
and
all
her
ways
are
ways
of
pleasantness
,
and
all
her
paths
are
peace
:
you
would
also
be
persuaded
seriously
to
Apply
your selves
to
the
exercise
of
it
.
Which
that
you
may
do
,
God
of
his
,
&c.
SERMON
III.
PREACHED
AT
BOW-CHURCH
,
On
the
17th
of
February
,
1680.
Eccles.
iij.
10.
I
know
that
there
is
no
good
in
them
,
but
for
a
man
to
rejoice
and
to
do
good
in
his
Life
.
THIS
Book
of
Ecclesiastes
gives
us
an
Account
of
the
several
Experiments
that
Solomon
had
made
,
in
order
to
the
finding
out
wherein
the
Happiness
of
Man
in
this
World
doth
consist
:
And
these
Words
are
one
of
the
Conclusions
he
drew
from
those
Experiments
.
No
Man
had
ever
greater
Opportunities
of
Trying
all
the
Ways
wherein
Men
generally
seek
for
Contentment
,
than
he
had
;
and
no
Man
did
ever
more
industriously
apply
himself
to
,
or
took
a
greater
Liberty
in
enjoying
those
Good
Things
that
are
commonly
most
admired
,
than
he
did
:
And
yet
,
after
all
his
Labour
,
and
all
his
Enjoyments
,
he
found
nothing
but
Emptiness
and
Dissatisfaction
.
He
thought
to
become
Happy
by
Philosophy
;
giving
his
Heart
,
as
he
tells
us
,
to
seek
and
search
out
all
the
things
that
come
to
pass
under
the
Sun
:
Yet
,
upon
Trial
,
he
found
all
this
to
be
Vanity
,
and
Vexation
of
Spirit
.
He
apply'd
his
Mind
to
Political
Wisdom
,
and
other
sorts
of
Knowledge
;
and
his
Attainments
in
that
kind
were
greater
than
of
any
that
were
before
him
:
Yet
he
experienced
at
last
,
in
Wisdom
was
much
Grief
;
and
he
that
increaseth
Knowledge
,
increaseth
Sorrow
.
He
proved
his
Heart
(
as
he
tells
us
)
with
Mirth
and
Wine
,
say
of
Laughter
,
that
it
was
mad
;
and
of
Mirth
,
What
Good
doth
it
?
He
turned
himself
to
Works
of
Pomp
and
Magnificence
:
He
built
him
stately
Houses
,
and
made
him
Gardens
,
and
Vineyards
,
gathered
Silver
and
Gold
,
and
the
precious
Treasures
of
Kings
,
and
of
the
Provinces
.
He
got
him
a
vast
Retinue
,
and
kept
the
most
splendid
Court
that
ever
any
Prince
of
that
Country
did
:
Yet
(
as
he
tells
us
)
when
he
came
to
look
upon
all
the
Works
that
his
hands
had
wrought
,
and
on
the
Labour
that
he
had
laboured
to
do
,
behold
all
was
Vanity
and
Vexation
of
Spirit
,
and
there
was
no
Profit
under
the
Sun
.
But
wherein
then
is
there
any
Profit
,
if
not
in
these
things
?
What
is
that
Good
that
the
Sons
of
Men
are
to
apply
themselves
to
,
in
order
to
their
living
as
comfortably
as
the
state
of
things
here
will
allow
?
This
Question
(
after
an
Intimation
of
the
Uncertainty
and
Perplexedness
of
all
Humane
Events
;
but
withall
,
of
the
Exactness
of
the
Providence
of
God
,
who
hath
made
every
thing
beautiful
in
its
Season
)
he
thus
resolves
in
the
Words
of
the
Text
,
I
know
(
saith
he
)
that
there
is
no
good
in
them
,
but
for
a
Man
to
rejoice
and
do
good
in
his
Life
.
That
is
to
say
,
I
have
found
by
long
Experience
,
that
all
the
Happiness
that
is
to
be
had
in
the
Good
Things
of
this
Life
doth
arise
from
these
two
Things
,
Rejoicing
in
the
Enjoyment
of
them
,
and
Doing
Good
to
others
with
them
while
we
live
.
Take
away
these
two
Uses
,
and
there
is
no
good
in
them
.
Or
,
if
you
please
,
we
may
interpret
the
first
part
of
his
Proposition
,
not
of
Things
,
but
of
Men
,
thus
;
I
know
there
is
no
good
in
them
;
i.
e.
I
am
convinced
that
there
is
nothing
so
good
for
the
Sons
of
Men
;
or
,
nothing
that
more
contributes
to
their
Happiness
in
this
World
,
than
that
every
Man
should
rejoice
and
do
good
in
his
Life
.
And
to
this
purpose
the
Words
are
render'd
by
several
Interpreters
:
But
it
is
no
matter
which
of
the
Senses
we
pitch
upon
,
since
in
effect
they
come
both
to
one
thing
.
Two
Things
then
Solomon
here
recommends
to
every
one
that
would
live
comfortably
in
this
World
;
Rejoicing
,
and
Doing
Good
:
And
I
do
not
know
what
can
be
more
proper
and
seasonable
to
be
recommended
and
insisted
on
to
you
at
this
time
,
and
on
this
occasion
,
than
these
two
things
;
for
the
putting
them
in
practice
makes
up
the
whole
Design
of
this
Meeting
.
We
are
here
so
many
Brethren
met
together
to
Rejoice
,
and
to
do
Good
:
To
Rejoice
together
in
the
Sense
and
Acknowledgment
of
God's
Mercies
and
Blessings
to
us
,
and
in
the
Enjoyment
of
Society
one
with
another
:
And
to
do
Good
,
not
only
by
increasing
our
Friendship
and
mutual
Correspondence
,
but
by
joining
together
in
a
chearful
Contribution
to
those
our
Country-men
that
need
our
Charity
.
To
entertain
you
therefore
upon
these
two
Points
seems
to
be
my
proper
Business
.
But
in
treating
of
them
,
I
shall
make
bold
to
invert
the
Order
in
which
they
are
put
in
the
Text
,
and
shall
first
speak
of
doing
Good
,
though
it
be
last
named
;
and
shall
afterwards
treat
of
Rejoicing
.
The
truth
is
,
Doing
Good
in
the
Order
of
Nature
goes
before
Rejoicing
,
for
it
is
the
Foundation
of
it
.
There
can
be
no
true
Joy
in
the
Possession
or
Use
of
any
Worldly
Blessings
,
unless
we
can
satisfie
our selves
we
have
done
some
Good
with
them
.
It
is
the
doing
Good
that
sanctifies
our
other
Enjoyments
,
and
makes
them
Matter
of
Rejoicing
.
Now
in
treating
of
this
Argument
,
I
shall
briefly
endeavour
these
Three
Things
.
-
First
,
I
shall
earnestly
recommend
to
you
the
Practice
of
doing
Good
,
upon
several
Considerations
.
-
Secondly
,
I
shall
represent
the
Practicableness
of
it
,
by
shewing
the
several
Ways
which
every
Person
(
though
in
the
meanest
Circumstances
)
is
capable
of
doing
Good
.
-
Thirdly
,
I
shall
make
two
or
three
Inferences
,
by
way
of
Application
.
I
begin
with
the
First
Thing
,
Seriously
to
recommend
the
Practice
of
doing
Good
.
But
where
shall
I
begin
to
speak
,
either
of
the
Obligations
that
lie
upon
us
,
or
of
the
Benefits
and
Advantages
that
do
accrue
to
us
by
doing
Good
in
our
Lives
?
Or
having
begun
,
where
shall
I
make
an
end
?
The
Subject
is
so
copious
,
that
the
Study
of
a
whole
Life
cannot
exhaust
it
.
The
more
we
consider
it
,
still
the
more
and
the
weightier
Arguments
will
present
themselves
to
us
to
engage
us
in
the
practice
of
it
;
and
the
more
we
practise
it
,
still
the
more
shall
we
desire
so
to
do
,
and
the
more
happy
and
blessed
shall
we
find
our selves
to
be
.
For
,
to
do
Good
is
nothing
else
but
to
act
according
to
the
Frame
and
Make
of
our
Beings
.
It
is
to
gratifie
those
Inclinations
and
Appetites
that
are
most
strongly
rooted
in
our
Natures
;
such
as
Love
and
Natural
Affection
,
Pity
and
Compassion
,
a
Desire
of
Friends
,
and
a
Propensity
to
knot
our selves
into
Companies
and
Societies
.
What
are
all
these
but
so
many
Stimuli
,
so
many
powerful
Incitements
of
Nature
to
put
us
upon
doing
good
Offices
one
to
another
?
To
do
Good
is
the
End
of
all
those
Acquisitions
,
of
all
those
Talents
,
of
all
those
Favours
and
Advantages
that
God
has
bless'd
us
with
;
it
is
the
proper
Use
we
are
to
put
them
to
.
If
we
do
not
employ
them
this
way
,
we
are
so
far
from
being
better
for
them
,
that
we
are
much
worse
.
What
will
signifie
our
Wit
and
good
Humour
,
our
Strength
of
Reason
and
Memory
,
our
Wisdom
and
Knowledge
,
our
Skill
in
Arts
,
and
Dexterity
in
managing
Business
,
our
Wealth
and
Greatness
,
our
Reputation
and
Interest
in
the
World
;
I
say
,
what
will
all
these
signifie
,
if
they
do
not
render
us
more
Useful
and
Beneficial
to
others
?
That
which
sets
the
price
and
value
upon
every
worldly
blessing
,
is
the
Opportunity
it
affords
us
of
doing
Good
.
To
do
Good
seems
to
be
the
foundation
of
all
the
Laws
of
Nature
,
the
supreme
Universal
Law
;
it
is
that
by
which
the
World
is
supported
,
and
take
that
away
,
all
would
presently
fall
into
confusion
.
And
perhaps
if
it
were
particularly
examin'd
,
it
would
be
found
that
all
the
other
Natural
Laws
may
be
reduced
to
this
,
and
are
ultimately
to
be
resolv'd
into
it
.
It
is
a
question
whether
there
be
any
natural
Standard
whereby
we
can
measure
the
Vertue
or
the
Viciousuess
of
any
Action
,
but
the
Influence
that
it
hath
to
promote
or
hinder
the
doing
of
Good
.
This
is
that
that
seems
to
stamp
Vertue
and
Vice
.
To
do
Good
is
the
great
Work
for
the
sake
of
which
we
were
sent
into
the
World
,
and
no
Man
lives
farther
to
any
purpose
than
as
he
is
an
Instrument
of
doing
Good
.
Be
our
Lives
otherwise
never
so
busie
and
full
of
action
,
yet
if
others
receive
no
benefit
by
them
,
we
cannot
give
our selves
any
tolerable
account
of
our
time
,
we
have
in
effect
liv'd
idly
and
done
nothing
.
To
do
Good
is
that
which
of
all
other
services
is
most
acceptable
to
God
,
it
is
that
which
he
hath
laid
the
greatest
stress
upon
in
the
Scripture
,
it
is
that
which
he
hath
with
the
most
earnest
and
affectionate
persuasives
,
with
the
strongest
arguments
,
with
the
greatest
promises
,
and
with
the
most
dreadful
threatnings
enforc'd
upon
us
.
It
is
that
which
he
hath
chosen
before
all
Sacrifices
and
all
Relious
worship
,
strictly
so
called
,
to
be
serv'd
with
.
It
is
that
which
he
hath
appoint-for
the
great
Expression
both
of
our
Thankfulness
for
his
Benefits
,
and
of
our
Love
and
Devotion
to
him
.
Lastly
,
it
is
that
which
Moses
and
the
Prophets
make
the
Sum
of
the
Old
Law
,
and
Christ
and
his
Apostles
the
Sum
of
the
New
.
And
very
great
Reason
there
is
for
it
;
for
to
do
Good
is
to
become
most
like
to
God
.
It
is
that
which
of
all
other
Qualities
gives
us
the
greatest
resemblance
of
his
Nature
and
Perfections
,
doing
Good
,
(
nay
I
doubt
not
to
say
,
the
most
severe
acts
of
his
Justice
and
Vengeance
have
all
been
such
)
And
therefore
with
great
reason
hath
our
blessed
Lord
told
us
,
And
of
this
our
Blessed
Saviour
himself
was
the
most
illustrious
Example
that
ever
appeared
in
the
World
,
so
that
to
do
Good
is
that
which
doth
most
truly
and
perfectly
render
us
the
Disciples
and
Followers
of
Jesus
,
makes
us
really
be
what
we
pretend
we
are
.
His
whole
Life
(
as
the
Gospel
tells
us
)
was
but
a
continual
going
about
doing
Good
.
The
great
Design
of
his
Coming
from
Heaven
,
and
of
all
that
he
spoke
,
and
of
all
that
he
did
,
and
of
all
that
he
suffer'd
upon
Earth
,
was
the
benefiting
of
others
.
And
he
hath
left
it
as
the
great
distinguishing
Badge
and
Character
whereby
his
Disciples
should
be
known
from
other
Men
,
that
they
should
love
one
another
even
as
he
had
lov'd
them
,
to
lay
down
their
lives
for
their
brethren
.
But
to
do
Good
is
not
only
our
greatest
Duty
but
our
greatest
Interest
and
Advantage
,
which
is
that
that
Solomon
chiefly
refers
to
in
the
Text.
It
is
certain
that
no
Man
can
take
a
more
Effectual
way
to
render
his
Being
in
the
world
Happy
and
Comfortable
to
him
(
according
to
the
ordinary
course
and
event
of
things
)
in
what
Condition
or
Circumstances
soever
he
is
placed
,
than
to
do
all
the
Good
he
can
in
his
life
;
so
that
though
a
man
that
lays
out
himself
in
this
way
,
seems
only
to
respect
the
good
of
other
people
,
yet
in
true
reckoning
he
most
consults
his
own
profit
.
For
to
do
Good
is
the
natural
way
to
raise
us
Friends
,
who
shall
be
oblig'd
to
contribute
their
Endeavours
to
the
furthering
our
honest
designs
;
to
the
upholding
and
securing
us
in
our
Prosperity
,
and
to
the
succouring
and
relieving
us
when
we
are
in
any
evil
Circumstances
.
Such
is
the
Contrivance
and
the
Constitution
of
this
World
,
that
no
man
can
subsist
of
himself
,
but
stands
in
continual
need
of
others
,
both
for
their
comfortable
Society
and
their
necessary
Assistance
in
his
Affairs
.
Now
of
all
men
living
the
Good
man
who
maketh
it
his
Business
to
oblige
all
about
him
is
most
likely
to
be
the
best
befriended
.
To
do
Good
is
the
truest
way
to
procure
to
a
man's
self
a
Good
name
and
Reputation
in
the
World
,
which
as
it
is
a
thing
desirable
upon
many
accounts
,
so
it
is
a
singular
Advantage
to
a
man
for
the
carrying
on
his
secular
designs
.
Nay
to
do
good
is
to
Embalm
a
man's
name
and
to
transmit
it
with
a
grateful
Odour
to
Posterity
.
The
memory
of
a
good
man
shall
be
blessed
.
But
which
is
a
great
deal
more
than
all
this
,
to
do
Good
is
the
most
certain
effectual
means
to
procure
the
blessing
of
God
upon
our
endeavours
,
and
to
entitle
our selves
to
his
more
especial
Care
and
Providence
and
Protection
:
So
that
let
what
will
come
;
in
all
circumstances
and
conditions
the
good
man
has
the
greatest
assurance
that
all
things
shall
at
least
be
tolerably
well
with
him
,
and
that
he
shall
never
be
miserable
.
Trust
in
the
Lord
(
saith
David
)
and
be
doing
good
,
shalt
thou
dwell
in
the
Land
,
and
verily
thou
shalt
be
fed
.
Nay
farther
,
to
do
Good
is
to
entail
a
blessing
upon
our
Children
after
us
.
I
have
been
young
and
now
am
old
(
saith
the
same
Psalmist
)
yet
saw
I
never
the
Righteous
(
that
is
the
merciful
and
good
man
,
for
that
is
the
Notion
of
the
word
in
that
place
,
and
in
most
others
)
such
an
one
saw
I
never
forsaken
,
nor
his
seed
begging
their
bread
.
Lastly
,
to
conclude
this
point
,
To
do
Good
(
besides
all
these
advantages
that
attend
it
)
is
most
to
consult
our
own
Peace
,
and
to
make
the
best
provision
possible
for
our
pleasure
and
delight
.
Charity
(
as
Dr.
Hammond
used
to
say
)
is
really
a
piece
of
Sensuality
.
And
Epicurus
himself
the
great
Master
of
Voluptuousness
would
confess
that
it
was
not
only
more
Brave
but
more
Pleasant
to
do
Kindnesses
than
to
receive
them
.
And
certainly
every
good
man
will
find
it
so
,
for
as
the
exercise
of
Charity
and
Beneficence
is
as
truly
a
gratification
of
our
Natural
Inclinations
and
Appetites
as
any
other
action
or
thing
that
causeth
pleasure
to
us
:
So
is
it
also
a
gratification
of
those
Appetites
which
are
the
highest
and
the
noblest
we
have
.
Now
by
how
much
the
appetite
that
is
gratifi'd
is
more
noble
and
divine
;
by
so
much
must
the
delight
that
ariseth
from
that
gratification
be
more
exquisite
.
So
that
it
was
no
very
great
Hyperbole
of
our
Divine
Poet
when
he
said
that
—
All
joys
go
less
Than
that
one
joy
of
doing
kindnesses
And
which
is
farther
to
be
considered
,
it
is
not
with
this
pleasure
as
it
is
with
most
others
that
vanish
with
the
enjoyment
,
nay
often
leave
bitterness
and
melancholy
upon
the
Mind
after
they
are
gone
off
.
For
to
do
Good
is
a
permanent
pleasure
,
a
pleasure
that
will
last
as
long
as
our
lives
.
The
memory
of
our
good
actions
will
always
be
accompanied
with
Delight
and
Satisfaction
;
when
all
our
other
past
Enjoyments
prove
matters
of
anguish
and
torment
to
us
upon
our
reflexions
on
them
,
these
will
be
a
refreshment
;
and
the
nearer
we
approach
to
death
,
still
the
more
comfort
we
shall
find
in
them
.
Would
we
therefore
treasure
up
to
our selves
a
stock
of
lasting
peace
and
joy
to
support
us
in
all
conditions
of
our
life
,
and
and
so
make
our
passage
easie
at
our
death
,
let
us
do
all
the
good
we
can
.
I
think
I
have
said
enough
to
convince
any
one
of
the
truth
of
Solomon's
Proposition
,
that
there
is
nothing
better
for
a
man
,
nothing
that
more
concerns
him
either
in
point
of
duty
or
happiness
than
to
do
good
in
his
life
.
Much
more
might
be
said
,
and
what
hath
been
said
might
have
been
said
with
more
advantage
,
and
greater
evidence
,
if
it
had
been
fit
to
insist
upon
every
particular
:
but
I
will
pursue
this
Argument
no
farther
,
but
proceed
to
the
second
general
point
I
proposed
,
which
is
to
set
before
you
the
practicabieness
of
this
great
duty
,
by
shewing
the
several
ways
which
every
person
though
in
the
meanest
Circumstances
is
capable
of
doing
Good
.
A
great
many
there
are
that
are
as
strongly
convinced
as
may
be
that
't
is
both
their
Interest
and
duty
to
be
doing
Good
in
their
lives
,
but
they
complain
that
it
is
not
in
their
power
,
they
have
not
any
Means
or
Opportunities
for
it
,
and
they
bemoan
themselves
sadly
upon
this
account
,
as
thinking
their
lives
useless
,
because
they
have
not
those
visible
Capacities
of
being
serviceable
to
the
world
that
others
have
.
To
such
as
these
let
me
say
this
in
the
general
:
There
is
no
condition
in
the
world
so
mean
and
despicable
,
but
yields
us
Opportunities
of
doing
Good
.
There
is
neither
Old
nor
Young
,
Man
nor
Woman
,
Rich
nor
Poor
,
High
nor
Low
,
Learned
nor
Unlearned
,
but
in
their
Sphere
,
by
a
good
husbandry
of
those
Talents
that
God
has
intrusted
to
their
care
and
management
they
may
be
very
useful
to
others
,
and
prove
instruments
of
much
good
in
their
generations
.
This
truth
St.
Paul
most
elegantly
sets
forth
in
1
Cor.
12.
where
he
compares
the
Society
of
Christians
to
a
Natural
body
.
There
he
shews
that
as
in
the
Natural
body
there
are
many
members
,
and
all
those
members
have
not
the
same
dignity
and
honour
,
nor
the
same
use
or
office
:
and
yet
every
member
(
even
the
meanest
)
hath
its
particular
use
by
which
it
doth
real
service
to
the
body
;
nay
so
useful
it
is
that
the
body
cannot
be
without
it
:
so
it
is
with
the
Church
of
Christ
,
and
with
every
Body
Politick
.
There
is
a
necessity
both
in
the
Church
and
in
the
State
,
that
there
should
be
variety
of
functions
and
callings
,
and
degrees
and
conditions
.
There
must
be
some
to
govern
,
and
some
to
be
governed
;
there
must
be
some
more
conspicuous
,
some
more
obscure
;
some
whose
gifts
and
endowments
lie
this
way
,
and
some
whose
Talents
lie
in
another
way
;
and
yet
there
is
not
one
of
these
but
in
his
degree
and
station
,
either
is
or
may
be
as
useful
as
any
that
belong
to
the
Society
.
So
that
the
eye
cannot
say
to
the
hand
(
as
our
Apostle
there
expresseth
it
)
I
have
no
need
of
thee
.
Nor
again
the
head
to
the
feet
,
I
have
no
need
of
you
,
nay
more
,
those
members
of
the
body
(
as
he
continues
)
that
seem
to
be
most
feeble
are
yet
very
necessary
.
To
reduce
the
Apostle's
notion
to
its
particulars
,
or
to
shew
in
how
many
respects
every
individual
person
that
is
a
Member
of
a
Society
is
necessary
to
the
publick
,
and
either
doth
or
may
serve
the
Weal
of
it
,
and
so
do
Good
in
his
life
,
is
a
task
too
great
for
me
to
undertake
at
this
time
,
let
it
suffice
at
the
present
to
propose
to
you
these
general
heads
.
First
of
all
,
None
can
want
opportunities
of
doing
Good
that
is
in
a
capacity
of
performing
any
acts
of
Mercy
or
Charity
,
stristly
so
called
,
whether
that
Charity
be
shew'd
to
the
Bodies
or
Souls
of
men
.
Now
the
instances
and
expressions
of
this
way
of
doing
good
are
infinite
,
as
infinite
as
are
the
wants
and
necessities
of
mankind
.
To
the
Bodies
of
men
we
do
good
whenever
we
contribute
to
the
relieving
and
easing
them
of
the
outward
pressures
and
wants
,
and
necessities
they
lie
under
:
Such
as
Sickness
,
Pain
,
Poverty
,
Hunger
,
Nakedness
,
Debts
,
Imprisonment
,
or
any
other
outward
affliction
that
falls
upon
them
;
whether
that
ease
and
relief
be
effected
by
our
purse
,
or
by
our
counsel
and
advice
,
or
by
our
labour
and
pains
.
And
sure
some
one
of
these
three
things
there
is
none
so
mean
or
inconsiderable
in
the
World
,
but
it
is
in
his
power
to
benefit
his
poor
Neighbour
with
.
To
the
Souls
of
men
we
do
good
,
whenever
by
our
discourses
or
other
endeavours
we
make
men
better
or
wiser
;
when
we
instruct
the
ignorant
,
when
we
satisfie
the
doubtful
,
when
we
reduce
those
that
are
misled
by
errour
,
when
we
establish
the
weak
,
when
we
reprove
those
that
do
amiss
;
in
a
word
,
all
our
attempts
and
endeavours
in
what
way
soever
to
reclaim
men
from
vice
,
and
to
bring
them
to
wisdom
and
sobriety
is
a
Charity
to
their
Souls
;
and
whether
our
designs
succeed
or
not
,
we
shall
be
rewarded
as
those
that
have
done
good
in
the
world
.
Secondly
,
All
the
acts
of
Beneficence
and
kindness
,
nay
even
of
Civility
and
good
Nature
,
are
to
be
accounted
among
the
instances
of
doing
good
.
A
man
doth
Good
not
only
by
acts
of
Charity
properly
so
called
,
but
by
every
courtesie
that
he
doth
to
another
;
He
doth
good
by
shewing
his
respect
and
good-will
to
all
about
him
,
by
reconciling
differences
among
neighbours
,
and
promoting
peace
,
friendship
and
society
as
much
as
he
can
;
by
being
Generous
and
Liberal
and
Hospitable
according
to
his
ability
;
by
forgiving
injuries
,
and
if
it
be
possible
making
friends
of
those
that
did
them
;
by
being
easie
of
access
,
and
sweet
and
obliging
in
his
carriage
;
by
complying
with
the
infirmities
of
those
he
converseth
with
,
and
in
a
word
,
by
contributing
any
way
to
make
the
lives
of
others
more
easie
and
comfortable
to
them
.
Thirdly
,
A
man
also
doth
good
when
he
makes
use
of
that
acquaintance
or
friendship
or
interest
,
that
he
hath
with
others
to
stir
them
up
to
the
doing
of
that
good
which
he
by
the
narrowness
of
his
condition
,
or
for
want
of
Opportunity
cannot
do
himself
.
This
is
a
very
considerable
instance
of
doing
good
how
slight
soever
it
may
seem
;
the
man
that
exercises
himself
this
way
is
doubly
a
benefactor
;
for
he
is
not
only
an
instrument
of
good
to
the
person
or
persons
for
whom
he
beg'd
the
kindness
or
the
charity
;
but
he
does
also
a
real
kindness
to
the
man
himself
whom
he
puts
upon
the
benefaction
,
for
God
will
not
less
reward
his
Good-will
for
being
excited
by
another
.
Fourthly
,
Another
way
to
do
good
is
to
be
careful
and
diligent
,
and
conscientious
in
the
discharge
of
all
those
Publick
Offices
which
we
are
called
upon
to
excecute
in
the
place
where
we
live
.
How
burthensome
soever
these
be
,
and
how
much
soever
of
our
time
they
rob
us
of
,
yet
God
by
calling
us
to
them
,
hath
put
a
prize
into
our
hands
,
(
as
the
Wise
man
speaks
)
to
do
much
good
,
if
we
have
hearts
to
make
use
thereof
.
Fifthly
,
We
do
good
when
being
in
a
private
Capacity
we
so
carry
our selves
in
all
the
Relations
in
which
we
stand
as
the
nature
of
the
Relation
requireth
.
As
for
instance
,
when
being
Subjects
we
conscientiously
obey
the
Laws
of
the
Kingdom
,
and
submit
to
our
Governours
,
and
promote
what
we
can
the
publick
Peace
both
of
Church
and
State
.
When
being
Masters
of
Families
we
take
care
of
those
under
our
Charge
,
making
sufficient
provision
both
for
their
Souls
and
Bodies
.
When
being
Husbands
or
Wives
we
discharge
faithfully
all
the
Conjugal
duties
:
When
being
Parents
we
love
our
Children
,
and
bring
them
up
in
the
fear
and
nurture
of
the
Lord
.
When
being
Children
we
obey
our
Parents
in
all
things
.
When
being
Servants
we
do
our
work
in
singleness
of
heart
,
not
as
men-pleasers
but
as
those
that
account
they
have
a
Master
in
Heaven
.
When
having
contracted
friendships
we
are
secret
and
faithful
,
and
prudent
in
the
maintaining
and
preserving
of
them
;
and
so
proportionably
in
all
the
other
relations
that
we
stand
in
.
All
these
things
though
they
appear
little
,
yet
are
they
in
their
degree
a
real
good
and
benefit
to
Mankind
,
and
so
necessary
that
there
is
no
living
tolerably
without
them
.
Sixthly
,
We
also
do
good
by
an
honest
and
a
diligent
pursuit
of
our
calling
and
employment
There
is
no
Art
or
Trade
that
we
are
bred
to
,
but
if
it
be
a
lawful
one
,
it
may
be
of
great
use
to
the
publick
,
and
by
well
minding
it
,
and
fairly
managing
it
we
may
render
our selves
very
profitable
members
of
the
Common-wealth
.
Seventhly
and
Lastly
,
We
may
do
a
great
deal
of
good
by
our
good
Examples
,
by
being
to
others
Patterns
of
Piety
and
Prudence
,
of
Diligence
and
Industry
,
of
Peaceableness
and
Loyalty
,
of
Humility
and
Meekness
and
Temperance
.
In
a
word
,
every
man
that
will
make
himself
Eminent
in
any
Vertue
will
be
a
Light
to
the
World
,
his
life
will
be
a
constant
Sermon
,
and
he
will
often
prove
as
effectual
a
Benefactor
to
those
about
him
by
his
Example
as
others
are
by
their
Counsels
and
Exhortations
.
And
now
all
these
things
considered
,
who
is
there
among
us
in
such
deplorable
Circumstances
that
he
can
reasonably
pretend
to
want
ability
or
opportunity
to
do
good
in
his
life
?
Sure
I
am
he
must
live
in
a
desert
and
have
no
Communication
with
mankind
that
cannot
some
or
other
of
these
ways
be
useful
and
beneficial
to
them
.
And
thus
much
of
our
Second
Head
of
Discourse
.
I
now
come
,
in
the
Third
and
Last
place
,
to
make
some
Application
of
what
hath
been
spoken
.
And
First
,
Since
every
man
is
so
highly
concern'd
as
we
have
seen
,
to
do
Good
in
his
life
,
let
us
all
be
persuaded
seriously
and
heartily
to
apply
our
Minds
hereunto
.
Let
us
look
upon
it
,
not
as
a
by-work
,
a
thing
to
be
done
now
and
then
,
as
there
is
occasion
,
after
our
own
turns
are
served
:
But
let
us
lay
out
our selves
upon
it
,
let
us
propose
it
to
our selves
as
the
great
Business
of
our
lives
.
Let
us
take
all
opportunities
for
it
,
let
us
contrive
and
manage
all
our
affairs
so
that
they
may
some
way
or
other
be
subservient
to
the
carrying
on
this
great
work
.
Let
this
be
the
end
of
our
gathering
riches
,
and
the
measure
of
our
expending
them
.
To
heap
up
riches
that
we
may
be
rich
,
or
to
throw
them
away
upon
our
lusts
are
both
equally
intolerable
,
it
is
the
doing
good
with
them
that
sanctifies
both
the
getting
and
the
spending
them
.
Let
this
be
the
compass
to
steer
and
direct
us
in
our
pursuit
after
knowledge
,
in
our
learning
Arts
and
Sciences
,
in
the
managery
of
our
Trades
and
employments
;
in
a
word
,
in
the
choice
and
in
the
prosecution
of
every
design
that
is
proposed
to
us
.
In
all
these
things
,
the
great
enquiry
is
to
be
,
what
Good
will
they
tend
to
?
How
shall
we
be
rendred
more
useful
to
the
world
,
if
our
designs
and
endavours
as
to
these
matters
do
take
effect
?
Let
this
be
the
great
rule
by
which
we
proceed
in
the
Education
of
our
Children
and
Relations
,
and
the
provisions
we
make
for
them
in
the
world
.
Let
it
be
our
first
care
to
possess
them
with
a
deep
sense
of
the
duty
they
owe
to
the
Publick
,
and
to
furnish
them
with
such
qualities
as
will
render
them
profitable
Members
of
it
,
and
to
put
them
into
such
professions
and
employments
as
may
afford
them
fair
scope
for
the
exercise
of
those
qualities
.
If
we
thus
provide
for
them
,
though
we
otherwise
leave
them
never
so
small
an
Estate
,
yet
with
the
Blessing
of
God
they
have
a
good
Portion
.
Lastly
,
let
this
design
of
doing
good
influence
our
very
Offices
of
Religion
.
When
we
make
our
applications
to
the
Throne
of
Grace
,
let
us
be
sure
to
have
the
Publick
always
in
mind
;
and
even
when
we
pray
for
our selves
,
let
it
be
with
this
design
and
resolution
,
that
as
God
in
mercy
bestows
upon
us
the
Blessings
and
the
Grace
we
pray
for
,
we
will
employ
them
for
the
good
of
others
.
O
that
we
would
thus
seriously
concern
our selves
in
doing
good
!
O
that
we
would
once
lay
aside
all
our
little
selfish
designs
,
and
that
narrowness
and
penuriousness
of
Spirit
with
which
most
of
us
are
bound
up
;
and
with
ardent
Love
and
Charity
set
our selves
not
to
seek
his
own
but
every
man
another's
good
,
as
the
Apostle
exhorteth
.
Secondly
,
if
the
doing
good
be
so
necessary
a
duty
as
hath
been
represented
,
what
must
we
say
of
those
Men
that
frame
to
themselves
Models
of
Christianity
without
putting
this
duty
into
its
notion
?
There
is
a
sort
of
Christianity
which
hath
obtained
in
the
world
,
that
is
made
up
of
Faith
and
knowledge
of
the
Gospel
Mysteries
,
without
any
respect
to
Charity
and
good
works
.
Nay
have
we
not
heard
of
a
sort
of
Christianity
,
the
very
perfection
of
which
seems
to
consist
in
the
disparaging
this
duty
of
doing
Good
as
much
as
is
possible
;
crying
it
down
as
a
heathen
Vertue
;
a
poor
blind
piece
of
Morality
,
a
thing
that
will
no
way
further
our
salvation
;
nay
so
far
from
that
,
that
it
often
proves
a
hindrance
to
it
,
by
taking
us
off
from
that
full
relyance
and
recumbency
that
we
ought
to
have
on
the
Righteousness
of
Jesus
Christ
only
,
in
order
to
our
Salvation
.
But
O
how
contrary
are
these
Doctrines
to
the
Doctrine
of
Christ
and
his
Apostles
!
How
widely
different
a
thing
do
they
make
Christianity
to
be
from
what
it
will
appear
if
we
take
our
notions
of
it
from
their
Sermons
and
Practices
!
Is
it
possible
that
he
that
went
about
doing
Good
himself
;
made
it
his
meat
and
drink
,
the
business
and
employment
of
his
life
,
should
set
so
light
by
it
in
us
that
are
his
followers
?
Is
it
possible
that
they
that
so
often
call
upon
us
to
do
Good
,
to
be
rich
in
good
works
,
above
all
things
to
have
fervent
charity
among
our selves
,
telling
us
that
all
faith
is
nothing
,
all
knowledge
of
mysteries
is
nothing
,
all
gifts
of
Prophecy
and
Miracles
are
nothing
,
but
that
Charity
is
all
in
all
,
I
say
,
is
it
possible
that
they
should
think
doing
Good
so
insignificant
,
so
unprofitable
,
nay
so
dangerous
a
thing
as
these
I
spoke
of
do
represent
it
?
But
I
need
not
farther
reprove
these
Opinions
,
because
I
hope
they
find
but
few
Patrons
;
but
this
seriously
ought
to
be
reproved
among
us
,
viz.
that
we
do
not
generally
lay
that
stress
upon
this
duty
we
are
speaking
of
that
we
ought
to
do
.
Many
are
ready
enough
to
acknowledge
their
Obligations
to
do
Good
,
and
count
it
a
very
commendable
thing
,
and
a
work
that
God
will
bless
them
the
better
for
,
yet
they
are
loth
to
make
it
an
essential
ingredient
of
their
Religion
,
they
think
they
may
be
Religious
and
serve
God
without
it
.
If
they
be
but
sober
in
their
lives
,
and
just
in
their
dealings
,
and
come
to
Church
at
the
usual
times
,
they
have
Religion
enough
to
carry
them
to
Heaven
,
though
in
the
mean
time
they
continue
covetous
,
and
hard
,
and
uncharitable
,
without
bowels
of
pity
and
compassion
,
and
make
no
use
of
their
wealth
,
or
their
power
and
interest
,
or
their
parts
and
industry
,
or
their
other
Talents
committed
to
them
,
for
the
doing
good
in
the
World
.
Far
be
it
from
any
Man
to
pretend
to
determine
what
Vertues
or
degrees
of
them
are
precisely
necessary
to
Salvation
,
and
what
Vertues
or
degrees
of
them
a
man
may
safely
be
without
:
But
this
is
certain
,
that
Charity
and
doing
Good
are
none
of
those
that
can
be
spared
.
The
Scripture
hath
every
where
declared
these
qualities
to
be
as
necessary
in
order
to
our
Salvation
as
any
condition
of
the
Gospel
.
Nay
if
we
will
consult
St.
Matth.
25.
where
the
Process
of
the
General
Judgment
is
described
,
we
shall
find
these
to
be
the
great
points
that
at
the
last
day
Men
shall
be
examined
upon
,
and
upon
which
the
whole
case
of
their
eternal
state
will
turn
.
So
that
if
we
take
the
Scripture
for
our
Guide
,
these
Men
at
last
will
be
found
to
be
much
mistaken
,
and
to
have
made
a
very
false
judgment
both
of
Religion
and
of
their
own
condition
.
Thirdly
,
From
what
hath
been
said
about
doing
Good
,
we
may
gather
wherein
that
Perfection
of
Christianity
which
we
are
to
aspire
after
doth
consist
.
It
has
been
much
disputed
which
is
the
most
perfect
life
,
to
live
in
the
World
as
other
Men
do
,
and
to
serve
God
in
following
our
employments
,
and
taking
care
of
our
families
,
and
doing
Good
offices
to
our
neighbours
,
and
discharging
all
other
Duties
that
our
relation
to
the
publick
requires
of
us
;
or
to
retire
from
the
World
,
and
to
quit
all
our
secular
concernments
,
and
wholly
to
give
up
our selves
to
Prayer
and
Meditation
,
and
those
other
exercises
of
Religion
properly
so
called
.
This
latter
kind
of
life
is
so
magnified
by
the
Romanists
in
comparison
of
the
other
,
that
it
hath
engrossed
to
it self
the
name
of
Religious
.
None
among
them
are
thought
worthy
to
be
stiled
Religious
persons
but
those
that
Cloyster
up
themselves
in
a
Monastery
.
But
whatever
excellence
may
be
pretended
in
this
course
of
life
,
it
certainly
falls
much
short
of
that
which
is
led
in
a
publick
way
.
He
serves
God
best
that
is
most
serviceable
to
his
Generation
.
And
no
Prayers
or
Fasts
or
Mortifications
are
near
so
acceptable
a
Sacrifice
to
our
Heavenly
Father
as
to
do
Good
in
our
lives
.
It
is
true
,
to
keep
within
doors
and
to
attend
our
devotions
(
though
those
that
are
in
appearance
most
abstracted
from
the
world
,
are
not
always
the
most
devout
persons
)
I
say
this
kind
of
life
is
the
most
easie
and
the
safer
.
A
man
is
not
then
exposed
so
much
to
temptations
;
he
may
with
less
difficulty
preserve
his
innocence
;
but
where
is
the
praise
of
such
a
Vertue
;
Vertue
is
then
most
glorious
and
shall
be
most
rewarded
,
when
it
meets
with
most
trials
and
oppositions
.
And
as
for
the
bravery
of
contemning
the
world
and
all
the
Pomps
of
it
,
which
they
so
magnifie
in
this
kind
of
life
,
alas
it
is
rather
an
effect
of
pusillanimity
and
love
of
our
ease
,
and
a
desire
to
be
free
from
cares
and
burthens
,
than
of
any
true
nobleness
of
mind
.
If
we
would
live
to
excellent
purpose
indeed
;
if
we
would
shew
true
bravery
of
Spirit
and
true
piety
towards
God
,
let
us
live
as
our
blessed
Lord
and
his
Apostles
did
.
Let
us
not
fly
Temptations
but
overcome
them
;
let
us
not
sit
at
home
amusing
our selves
with
our
pleasing
contemplations
,
when
we
may
be
useful
and
beneficial
abroad
.
Let
us
so
order
our
devotions
towards
God
,
that
they
may
be
a
means
of
promoting
our
worldly
business
and
affairs
,
and
doing
Good
among
men
.
Let
us
take
our
fit
times
of
retirement
and
abstraction
,
that
we
may
the
more
freely
converse
with
God
and
pour
out
our
souls
before
him
;
but
let
this
be
only
to
the
end
that
we
may
appear
abroad
again
more
brisk
and
lively
in
vanquishing
the
Temptations
that
come
in
our
way
,
and
more
prompt
and
readily
disposed
to
every
good
work
:
This
is
to
imitate
our
Lord
Jesus
,
to
walk
as
we
have
him
for
an
example
.
This
is
a
life
more
suitable
to
the
contrivance
and
the
genius
of
his
Religion
,
which
is
more
accommodated
to
Cities
and
publick
Societies
,
than
to
Cloysters
and
Deserts
.
And
lastly
,
make
our
light
so
to
shine
before
men
that
they
may
see
our
good
works
and
glorifie
our
Father
which
is
in
Heaven
.
But
Fourthly
and
lastly
,
If
it
be
a
thing
so
necessary
that
every
man
should
do
Good
in
his
life
as
hath
been
represented
,
then
how
much
to
be
reproved
are
they
that
do
no
Good
till
their
death
?
That
live
scrapingly
and
uncharitably
and
uselesly
to
the
world
all
their
lives
long
,
and
then
when
they
come
to
die
,
think
to
Atone
for
their
sins
and
neglects
of
this
kind
,
by
shewing
some
extraordinary
Bounty
to
the
poor
,
or
devoting
some
part
of
their
Estates
to
publick
or
pious
uses
.
I
must
confess
this
kind
of
proceeding
doth
to
me
seem
just
like
the
business
of
putting
off
a
man's
repentance
to
his
death-bed
.
It
is
absolutely
necessary
that
a
Man
should
repent
though
it
be
never
so
late
;
and
so
it
is
that
he
should
do
good
:
if
he
have
done
little
Good
in
his
life
,
he
is
bound
as
he
loves
his
soul
to
shew
some
extraordinary
uncommon
instances
of
Charity
and
a
Publick
Spirit
when
he
comes
to
die
.
But
then
it
is
here
as
it
is
with
the
long
delaying
of
Repentance
,
the
deferring
it
so
long
has
robbed
the
man
of
the
greatest
part
of
the
praise
and
the
comfort
he
might
have
expected
from
it
.
His
Rewards
in
Heaven
will
be
much
less
though
his
good
deeds
should
be
accepted
,
but
he
is
infinitely
uncertain
whether
they
will
or
no.
It
must
be
a
very
great
act
of
Generosity
and
Charity
that
can
obtain
a
pardon
for
a
whole
life
of
uncharitableness
.
Let
us
all
therefore
labour
and
study
to
do
Good
in
our
lives
,
let
us
be
daily
giving
evidences
to
the
World
of
our
kind
and
charitable
disposition
,
and
let
not
that
be
the
first
which
is
discovered
in
our
last
Will
and
Testament
.
If
God
hath
blessed
us
with
worldly
goods
,
let
us
distribute
them
as
we
see
occasion
in
our
life
time
,
when
every
one
may
see
we
do
it
voluntarily
;
and
not
stay
till
we
must
be
forced
to
part
with
them
whether
we
will
or
no
,
for
that
will
blast
the
credit
of
our
good
deeds
both
with
God
and
man
.
I
have
said
enough
concerning
the
first
point
recommended
in
the
Text
,
viz.
doing
Good
.
I
now
come
briefly
to
Treat
of
the
other
,
that
is
,
Rejoycing
,
which
is
equally
a
part
of
the
business
of
this
day
.
There
is
no
Good
(
saith
Solomon
)
in
any
earthly
thing
;
or
there
is
nothing
better
for
any
Man
than
to
rejoyce
and
to
do
Good
.
The
Rejoycing
her
recommended
,
is
capable
of
two
senses
,
the
first
more
general
and
more
concerning
us
as
Christians
,
the
other
more
particular
and
which
more
immediately
concerns
us
as
we
are
here
met
upon
this
occasion
.
In
the
first
place
by
Rejoycing
we
may
take
to
be
meant
,
a
constant
habit
of
joy
and
chearfulness
,
so
that
we
are
always
contented
and
well
pleased
,
always
free
from
those
anxieties
and
disquiets
and
uncomfortable
reflexions
that
make
the
lives
of
mankind
miserable
.
This
now
is
the
Perfection
of
Rejoycing
,
and
it
is
the
utmost
degree
of
Happiness
that
we
are
here
capable
of
.
It
must
be
granted
indeed
that
not
many
do
arrive
to
this
state
,
but
yet
I
doubt
not
but
that
it
is
a
state
that
may
be
attained
at
least
in
a
great
measure
in
this
world
.
Otherwise
the
Holy
Men
in
Scripture
,
and
particularly
the
Apostles
of
our
Lord
would
never
have
recommended
it
to
us
so
often
as
they
have
done
.
Rejoyce
evermore
,
Philipians
,
Rejoyce
in
the
Lord
always
,
and
again
I
say
rejoyce
.
The
way
to
attain
to
this
happy
condition
doth
consist
chiefly
in
these
three
things
:
First
a
great
innocence
and
vertue
,
a
behaving
our selves
so
in
the
world
that
our
Consciences
shall
not
reproach
us
.
This
St.
Paul
lays
as
the
Foundation
of
Rejoycing
,
This
(
saith
he
)
is
our
rejoycing
,
the
Testimony
of
our
Conscience
that
in
simplicity
and
godly
sincerity
I
have
had
my
conversation
in
this
world
.
It
is
in
vain
to
think
of
any
true
solid
Joy
or
Peace
or
Contentment
without
a
hearty
Practice
of
all
the
duties
of
our
Religion
,
so
that
we
can
satisfie
our selves
of
our
own
sincerity
before
God
.
And
then
secondly
,
To
make
us
capable
of
this
constant
Rejoycing
besides
the
innocence
of
our
lives
there
must
go
a
firm
and
hearty
persuasion
of
God's
particular
Providence
;
a
belief
that
he
not
only
dispenseth
all
events
that
come
to
pass
in
the
World
,
even
the
most
inconsiderable
;
but
that
the
measure
of
the
Dispensations
of
his
Providence
is
infinite
Wisdom
and
Goodness
and
nothing
else
:
so
that
nothing
doth
or
ever
can
happen
to
us
in
particular
,
or
to
the
world
in
general
but
what
is
for
the
best
.
Now
when
we
firmly
believe
this
and
frequently
attend
to
it
,
how
can
we
be
either
solicitous
for
the
future
or
discontented
at
the
present
events
of
things
,
let
them
fall
out
never
so
cross
to
our
desires
and
expectations
?
This
is
the
best
Antidote
in
the
world
(
and
an
effectual
one
it
is
)
against
all
trouble
and
vexation
and
uneasiness
that
can
happen
to
us
upon
any
occasion
whatsoever
,
to
wit
,
the
consideration
that
all
things
are
managed
by
an
infinitely
wise
and
good
God
,
and
will
at
last
prove
for
the
best
,
how
unaccountable
soever
they
appear
to
us
at
present
.
And
this
is
that
which
the
wise
man
insinuates
in
the
verse
before
the
Text
,
when
he
saith
that
God
hath
made
every
thing
beautiful
in
his
season
.
Thirdly
,
Another
requisite
both
for
the
procuring
and
preserving
this
continual
chearfulness
and
rejoycing
,
is
a
frequent
and
fixed
attention
to
the
great
rewards
of
the
other
world
,
which
God
hath
promised
to
all
that
truly
love
him
and
endeavour
to
please
him
.
This
consideration
will
extreamly
add
to
our
comfort
,
and
contribute
to
our
Rejoycing
under
all
the
miseries
and
afflictions
that
we
can
possibly
fall
into
,
namely
,
that
whatsoever
condition
we
are
in
here
we
shall
certainly
in
a
little
time
be
in
a
most
happy
and
glorious
one
,
and
the
worse
our
circumstances
are
in
this
life
,
the
greater
(
if
we
be
good
)
shall
be
our
happiness
in
the
next
,
these
light
afflictions
(
as
S.
Pual
tells
us
)
which
indure
but
for
a
moment
,
do
work
for
us
a
far
more
exceeding
weight
of
glory
.
This
then
is
the
joy
that
we
are
to
endeavour
after
in
the
first
place
,
to
be
constantly
well
pleas'd
and
contented
with
our
present
condition
,
whatever
it
be
,
and
these
are
the
ways
to
attain
to
it
.
But
Secondly
,
There
is
another
more
particular
Notion
of
Rejoycing
,
and
which
I
conceive
Solomon
doth
chiefly
intend
in
the
words
of
the
Text
,
and
that
is
the
free
and
comfortable
enjoyment
of
the
good
things
of
this
life
that
God
hath
blessed
us
with
,
in
opposition
to
a
pinching
and
penurious
way
of
living
.
This
I
say
seems
to
be
the
notion
of
Rejoycing
that
the
Text
speaks
of
,
as
appears
by
the
following
verse
.
Solomon
having
told
us
in
the
Text
,
that
there
is
nothing
better
for
a
man
than
to
rejoyce
and
do
Good
,
he
adds
by
way
of
explication
of
what
he
meant
by
rejoycing
,
these
words
,
that
every
Man
should
eat
and
drink
and
enjoy
the
good
of
all
his
labours
,
for
it
is
the
gift
of
God
.
And
frequently
in
this
Book
of
Ecclesiastes
doth
he
persuade
to
this
kind
of
rejoycing
.
Thus
in
Chap.
2.
ver.
24.
there
is
nothing
better
for
a
man
,
than
that
he
should
eat
and
drink
,
and
that
he
should
make
his
soul
enjoy
Good
in
his
labour
,
this
also
I
saw
it
was
from
the
hand
of
God
.
And
in
Chap.
5.
ver.
18.
Behold
that
which
I
have
seen
,
it
is
good
and
comely
for
one
to
eat
and
drink
,
and
to
enjoy
the
good
of
all
his
labours
that
he
taketh
under
the
sun
all
the
days
of
his
life
which
God
giveth
him
,
for
it
is
his
portion
.
And
in
Chap.
6.
ver.
1
,
2.
he
represents
it
as
a
great
evil
that
he
hath
seen
under
the
sun
,
and
yet
such
an
evil
as
is
common
among
men
,
that
a
man
to
whom
God
hath
given
riches
,
and
wealth
,
and
honour
,
so
that
he
wanteth
nothing
for
his
soul
of
all
that
he
desireth
,
yet
God
giveth
him
not
power
to
eat
thereof
,
but
a
stranger
eateth
it
,
this
(
saith
he
)
is
vanity
and
an
evil
disease
.
And
there
is
certainly
great
reason
in
what
he
saith
.
For
to
have
a
plentiful
portion
of
the
good
things
of
this
life
and
not
to
have
the
heart
to
make
use
of
them
for
the
enjoyment
of
our selves
and
friends
;
for
the
refreshing
us
under
the
toil
that
this
life
doth
expose
us
to
;
for
the
promoting
Acquaintance
and
Society
,
and
the
rendering
our
condition
as
easie
as
may
be
;
is
as
unaccountable
a
folly
as
we
can
be
guilty
of
,
and
makes
us
really
as
poor
and
necessitous
as
those
that
want
bread
,
but
only
not
so
pityable
.
Taking
now
this
to
be
the
sense
of
rejoycing
in
the
Text
,
(
as
I
believe
it
is
)
we
have
from
hence
a
good
warrant
for
this
day's
Meeting
,
for
we
come
together
to
rejoyce
in
Solomon's
sense
,
that
is
,
to
eat
and
drink
and
to
enjoy
the
good
of
our
labours
,
it
being
the
gift
of
God
so
to
do
.
And
this
practice
of
ours
is
not
only
reasonable
in
it self
,
but
is
commended
to
us
by
the
example
of
God's
people
both
under
the
Law
and
the
Gospel
.
The
Jews
by
the
appointment
of
God
himself
were
to
meet
every
year
three
times
at
Jerusalem
,
the
Capital
City
of
the
Nation
,
to
feast
and
to
rejoyce
before
the
Lord
,
as
we
have
it
in
the
express
words
of
Moses
.
And
the
Christians
for
near
200
years
after
our
Saviours
had
their
Agapae
,
their
Feasts
of
charity
,
wherein
they
met
together
both
poor
and
rich
to
enjoy
and
make
merry
one
with
another
.
It
is
true
these
Feasts
were
at
length
left
off
by
common
consent
,
because
there
grew
abuses
in
them
;
they
became
occasions
of
Luxury
and
excess
;
and
so
matters
of
scandal
to
our
Religion
.
But
this
was
not
an
ill
reflexion
upon
the
thing
it self
,
which
was
innocent
and
commendable
,
but
upon
the
abuse
of
the
thing
.
A
good
and
laudable
institution
was
perverted
to
evil
purposes
.
However
this
very
consideration
ought
to
make
us
very
careful
of
our
carriage
and
behaviour
in
these
our
Meetings
,
lest
we
fall
under
the
same
inconveniencies
;
which
that
we
may
prevent
,
Two
things
are
especially
needful
to
be
taken
care
of
by
us
.
First
,
That
we
do
not
exceed
the
bounds
of
rejoycing
prescribed
to
Christians
,
that
is
,
that
we
avoid
all
excess
,
and
use
the
Creatures
of
God
,
soberly
and
temperately
,
so
as
to
give
offence
to
none
,
nor
to
make
provision
for
the
flesh
to
fulfil
the
lusts
thereof
.
And
Secondly
,
That
we
take
care
to
perform
and
make
good
the
ends
and
designs
of
these
Feasts
of
rejoycing
;
which
ends
,
if
we
will
take
our
measures
from
those
Laws
that
God
gave
to
his
own
People
in
the
Old
Testament
,
and
which
the
modern
Jews
themselves
in
their
Commentaries
take
notice
of
;
and
which
are
so
reasonable
in
themselves
that
without
any
Authority
they
do
recommend
themselves
to
us
,
are
these
four
following
.
First
,
That
we
Rejoyce
before
the
Lord
,
that
is
,
that
we
make
our
humble
acknowledgments
and
return
our
due
praises
and
thanks
to
him
for
all
the
good
things
he
hath
blessed
us
with
in
our
lives
,
confessing
that
all
we
have
is
from
his
free
bounty
and
goodness
,
and
that
our
Meeting
together
is
to
praise
his
name
upon
that
account
.
And
this
was
the
thing
that
was
meant
by
those
solemn
Sacrifices
that
the
Jews
were
bound
to
offer
at
Jerusalem
at
their
Annual
Feasts
.
The
second
end
of
these
Feasts
is
to
take
occasion
from
hence
to
learn
our
duty
,
to
be
instructed
in
all
the
branches
of
that
obedience
we
owe
unto
God
.
For
as
Maimonides
observes
,
that
was
one
of
the
principal
reasons
of
God's
calling
together
all
the
people
of
the
Jews
to
appear
at
the
Feast
of
Tabernacles
,
to
wit
,
that
they
might
hear
the
Law
read
unto
them
;
and
this
design
is
I
suppose
pursued
by
us
in
our
chusing
this
Place
to
Assemble
in
.
A
third
end
of
these
Feasts
(
as
the
same
Maimonides
tells
us
)
and
is
manifest
from
Scripture
is
to
promote
acquaintance
and
Friendship
,
and
brotherly
love
one
with
another
.
And
this
is
a
very
noble
end
,
and
serves
many
excellent
purposes
,
and
nothing
can
be
beyond
it
except
,
The
fourth
and
last
end
of
these
Meetings
,
which
is
to
do
Good
;
to
exercise
our
Charity
towards
our
poor
indigent
Brethren
.
No
man
at
the
Solemn
Feasts
of
the
Jews
was
to
appear
before
the
Lord
empty
;
Thou
shalt
rejoyce
in
thy
feast
,
thou
and
thy
son
,
and
thy
daughter
,
thy
man-servant
and
thy
maid-servant
,
the
Levite
and
the
stranger
,
the
fatherless
and
the
widow
that
are
within
thy
gates
.
This
then
is
the
great
end
of
our
Assembly
,
that
not
only
we
,
but
the
Fatherless
and
the
widow
;
all
of
our
Country
,
that
need
our
Charity
,
may
rejoyce
with
us
and
for
us
.
And
this
is
that
which
Solomon
joyns
with
rejoycing
in
the
Text
,
There
is
no
good
in
them
but
for
a
man
to
rejoyce
and
do
Good
:
and
what
that
Man
who
by
the
sentence
of
God
was
declared
the
wisest
of
all
men
hath
thus
joyned
together
,
let
none
of
us
presume
to
put
asunder
.
These
are
the
Rules
,
and
these
are
the
ends
that
we
are
to
observe
in
this
our
Feast
;
and
let
us
all
for
the
Honour
of
Christ's
Religion
,
and
for
the
credit
of
our
particular
Country
,
Charge
the
observation
of
them
upon
our selves
:
which
if
we
can
all
resolve
to
do
,
I
can
safely
apply
to
every
one
of
you
,
that
saying
of
Solomon
in
the
ninth
Chapter
of
this
Book
of
Ecclesiastes
,
and
the
seventh
Verse
,
with
which
I
shall
conclude
:
Go
thy
way
,
eat
thy
bread
with
joy
,
and
drink
thy
wine
with
a
merry
heart
,
for
God
now
accepteth
thy
work
.
SERMON
IV.
PREACHED
AT
The
SPITTLE
.
On
the
14th
of
April
,
1680.
1
Tim.
vi
.
17
,
18
,
19.
Charge
them
that
are
rich
in
this
World
,
that
they
be
not
high
minded
,
nor
trust
in
uncertain
riches
,
but
in
the
living
God
,
who
giveth
us
richly
all
things
to
enjoy
.
That
they
do
good
,
that
they
be
rich
in
good
works
,
ready
to
distribute
,
willing
to
communicate
.
Laying
up
in
store
for
themselves
a
good
foundation
against
the
time
to
come
,
that
they
may
lay
hold
on
Eternal
Life
.
GROTIVS
his
Note
upon
this
Text
is
this
,
that
St.
Paul
now
having
finished
this
his
Epistle
to
Timothy
,
it
comes
into
his
Mind
that
there
was
need
of
some
more
particular
application
to
be
made
,
and
admonition
to
be
given
to
those
Wealthy
Merchants
,
with
which
the
City
of
Ephesus
(
where
Timothy
resided
)
did
then
abound
;
and
upon
this
consideration
he
inserts
those
words
I
have
now
read
,
charge
them
that
are
rich
in
this
World
,
&c.
How
famous
soever
the
City
of
Ephesus
was
at
that
time
for
Wealth
or
Trade
,
there
is
little
doubt
to
be
made
that
this
City
of
ours
(
praised
be
God
for
it
)
doth
in
those
respects
,
at
this
day
,
equal
if
not
much
exceed
it
.
And
therefore
that
which
St.
Paul
thought
of
so
great
importance
as
to
give
especial
orders
to
Timothy
,
to
press
upon
the
Ephesian
Citizens
,
will
always
be
very
sit
to
be
seriously
recomended
to
you
in
this
place
;
and
more
especially
at
this
time
,
since
it
is
the
proper
work
of
the
day
.
Waving
therefore
wholly
the
argument
of
our
Saviour's
Resurrection
,
upon
which
you
have
before
been
entertained
;
I
apply
my self
without
farther
Preface
to
conclude
this
Easter
Solemnity
with
that
,
with
which
St.
Paul
concludes
his
Epistle
,
viz.
with
a
short
discourse
of
the
Rich
Man's
great
duty
and
concernment
,
which
is
in
these
words
plainly
set
forth
to
us
.
In
them
we
may
take
notice
of
these
three
Generals
,
which
I
shall
make
the
heads
of
my
following
discourse
.
First
,
The
duty
it self
incumbent
upon
those
that
are
Rich
in
this
World
,
expressed
in
several
particulars
.
Secondly
,
The
great
Obligation
that
lies
upon
them
to
the
performance
of
it
,
which
we
may
gather
from
the
Vehemence
and
the
Authority
with
which
St.
Paul
orders
Timothy
to
press
it
,
charge
them
(
saith
he
)
that
are
Rich
that
they
be
not
,
&c.
Thirdly
,
The
mighty
encouragement
they
have
to
observe
this
charge
,
for
hereby
they
lay
up
to
themselves
in
store
a
good
foundation
against
the
time
to
come
,
that
they
may
lay
hold
on
eternal
life
.
First
,
I
begin
with
the
Rich
Man's
Duty
,
which
is
here
expressed
in
four
points
,
two
of
them
Negative
,
teaching
what
things
he
ought
to
avoid
;
the
other
two
Positive
,
teaching
what
he
ought
to
practise
.
They
are
these
.
-
I.
That
he
should
not
be
high
minded
.
-
II.
That
he
should
not
trust
in
uncertain
riches
.
-
III.
That
he
should
trust
in
the
living
God
.
-
IV.
That
he
should
do
good
,
he
rich
in
good
works
,
&c.
The
first
thing
that
is
given
in
charge
to
all
those
that
are
rich
in
this
World
,
is
that
they
be
not
high
minded
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
do
not
think
too
well
of
themselves
for
being
rich
,
and
take
occasion
from
thence
to
despise
others
that
are
in
meaner
circumstances
than
they
.
They
are
not
to
value
themselves
a
jot
the
more
,
or
to
think
worse
of
others
upon
account
of
that
outward
fortune
they
are
possessed
of
,
but
are
in
all
their
conversation
to
express
the
same
moderation
,
and
humanity
,
and
easiness
,
and
obligingness
of
temper
to
those
they
have
to
do
with
,
even
the
meanest
and
the
poorest
,
as
if
they
stood
with
them
upon
the
same
level
.
And
with
very
great
reason
hath
St.
Paul
given
this
caution
to
rich
Men.
For
by
the
experience
of
the
World
it
hath
been
always
found
,
that
Wealth
is
apt
to
puff
up
,
to
make
Men
look
big
,
and
to
breed
in
them
a
contempt
of
others
;
but
what
little
ground
there
is
for
this
,
is
easily
seen
by
any
that
will
give
themselves
leave
to
consider
.
For
what
doth
any
of
these
worldly
goods
(
which
make
us
keep
at
distance
)
really
add
to
a
Man
in
point
of
true
worth
and
value
?
do
they
either
recommend
him
more
to
God
or
to
wise
Men
,
or
even
to
himself
,
if
he
have
a
grain
of
sense
in
him
,
than
if
he
was
without
them
?
Certainly
they
do
not
.
For
that
for
which
either
God
approves
us
,
or
wise
Men
esteem
us
,
or
we
can
speak
peace
and
content
to
our selves
,
is
not
any
thing
without
us
,
any
thing
that
fortune
hath
given
to
us
;
but
something
that
we
may
more
truly
call
our
own
,
something
that
we
were
neither
born
with
,
nor
could
any
body
hinder
us
of
,
nor
can
be
taken
from
us
,
that
is
to
say
,
the
Riches
of
our
Minds
,
our
vertuous
and
commendable
qualites
.
A
Man
is
no
more
a
fit
object
of
esteem
,
merely
for
being
rich
,
than
the
Beast
he
rides
on
(
if
I
may
use
the
old
comparison
)
is
of
commendation
for
the
costly
Trappings
he
wears
.
Secondly
,
Another
caution
given
to
those
that
are
rich
in
this
World
,
is
,
that
they
should
not
trust
in
uncertain
riches
.
This
likewise
is
a
temptation
to
which
they
are
exposed
,
and
our
Saviour
hath
very
lively
set
it
forth
to
us
in
the
Parable
of
the
Rich
man
in
the
Gospel
,
who
having
got
mighty
Possessions
,
and
filled
his
Barns
,
thought
of
nothing
farther
;
but
presently
saith
to
himself
,
Soul
take
thy
ease
,
eat
,
drink
and
be
merry
,
for
thou
hast
goods
laid
up
for
many
Years
:
But
the
conclusion
of
that
Parable
doth
sufficiently
shew
the
vanity
and
ridiculousness
of
this
trusting
in
our
riches
;
for
a
message
comes
to
him
from
God
,
Thou
fool
,
this
night
shall
thy
Soul
be
required
of
thee
,
and
then
whose
shall
all
these
things
be
that
thou
hast
provided
?
It
is
the
greatest
madness
in
the
World
to
please
,
or
speak
Peace
to
our selves
upon
account
of
that
,
which
we
are
not
sure
to
enjoy
a
day
,
but
we
may
for
any
thing
we
know
be
snatch'd
away
the
next
moment
into
another
World
,
and
so
must
leave
the
Joy
and
Pride
of
our
Hearts
to
we
know
not
whom
.
But
supposing
we
had
some
certainty
of
our
lives
,
and
could
promise
our selves
that
we
should
not
leave
our
Wealth
for
some
competent
time
,
yet
we
have
no
certainty
that
our
Wealth
will
not
leave
us
.
How
prosperous
soever
our
present
circumstances
be
,
yet
we
cannot
ensure
the
continuance
of
them
;
there
are
a
thousand
accidents
may
happen
every
day
which
may
strip
us
as
naked
as
when
we
came
into
the
World
;
and
we
may
be
reduced
to
the
extremities
of
those
who
are
now
the
greatest
objects
of
our
Compassion
and
Charity
;
and
this
is
that
which
St.
Paul
in
the
Text
insinuates
when
he
calls
them
uncertain
riches
.
But
what
are
we
then
to
trust
in
,
if
not
in
these
things
?
this
St.
Paul
shews
in
the
words
following
,
which
make
,
The
third
instance
of
the
Rich
Man's
Duty
,
Let
them
(
saith
he
)
trust
in
the
living
God
,
who
giveth
to
all
Men
richly
to
enjoy
.
The
sense
of
it
is
this
:
Let
them
from
the
bottom
of
their
Hearts
acknowledge
God
to
be
the
Author
and
giver
of
all
that
they
possess
:
How
much
soever
their
Heads
projected
,
or
their
Hands
laboured
,
or
their
Parents
and
Friends
were
kind
to
them
,
yet
it
is
the
Providence
of
the
Almighty
to
which
they
owe
all
.
The
same
divine
foresight
and
contrivance
that
feeds
the
Fowls
of
the
Air
,
and
clothes
the
Flowers
of
the
Field
,
doth
also
give
them
richly
all
things
to
enjoy
;
and
therefore
upon
that
Providence
are
they
entirely
to
depend
,
as
much
excercising
Faith
in
God
,
and
reposing
confidence
in
him
,
as
if
they
had
no
visible
provisions
made
for
them
:
And
as
heartily
returning
thanks
to
their
great
Benefactor
for
every
Blessing
they
have
(
seem
it
never
so
much
their
own
already
,
)
as
a
hungry
Man
that
knows
not
where
to
get
a
meal
,
would
to
him
that
should
give
him
a
plentiful
entertainment
.
In
a
word
,
those
that
have
all
things
in
this
World
must
as
devoutly
look
up
to
God
,
both
in
gratefully
ascribing
to
him
every
enjoyment
either
past
or
present
,
and
in
a
full
trust
and
relyance
upon
him
for
what
is
to
come
,
as
those
that
live
from
hand
to
mouth
;
since
it
is
the
same
Divine
Providence
that
feeds
and
maintains
both
the
Poor
and
the
Rich
,
and
of
his
infinite
goodness
gives
to
all
that
fear
him
,
even
to
the
Poor
as
well
as
the
Rich
,
all
things
to
enjoy
;
and
though
to
the
one
more
plentifully
,
yet
to
the
other
perhaps
with
as
much
content
though
not
in
so
great
abundance
.
The
Fourth
and
last
part
of
the
Rich
Man's
Duty
here
mentioned
concerns
the
right
use
of
that
Wealth
that
God
hath
given
him
.
Now
the
right
use
of
Riches
according
to
the
Text
doth
consist
in
these
things
.
That
those
that
have
them
do
Good
with
them
,
that
they
be
rich
in
good
works
,
that
they
be
ready
to
distribute
,
willing
to
communicate
.
If
we
suppose
every
one
of
these
distinct
phrases
in
the
Text
,
to
denote
a
distinct
thing
,
then
we
are
to
give
this
account
of
the
passage
,
That
St.
Paul
here
useth
a
gradation
in
his
speech
,
begins
with
the
lowest
and
most
general
expressions
of
Charity
,
and
so
goes
on
to
higher
degrees
of
it
;
in
each
following
phrase
intending
to
say
something
more
great
or
particular
than
what
he
had
said
in
the
former
,
which
is
a
most
usual
and
elegant
scheme
of
Rhetorick
.
According
to
this
account
(
as
the
words
are
very
capable
of
it
)
there
are
four
things
here
prescribed
to
the
Rich
Man
in
the
use
of
his
Riches
.
1.
That
he
do
good
with
them
,
that
is
the
most
general
point
,
that
is
,
that
he
employ
them
some
way
or
other
for
the
benefit
of
others
.
He
must
not
live
to
himself
alone
,
he
must
design
greater
things
than
the
getting
an
Estate
,
or
the
raising
a
Family
;
if
others
be
not
advantaged
by
him
,
he
is
Rich
to
no
purpose
.
And
therefore
it
will
concern
him
to
do
Kindnesses
and
good
Offices
where
he
can
,
to
be
liberal
and
hospitable
,
to
oblige
his
Friends
and
Relations
all
ways
possible
,
to
assist
all
about
him
with
his
counsel
,
to
encourage
them
by
his
example
;
in
a
word
,
to
make
use
of
that
Interest
and
Reputaton
that
his
Fortune
hath
given
him
above
others
to
do
kindnesses
to
them
.
2.
He
must
not
think
it
sufficient
to
do
this
good
now
and
then
,
upon
particular
and
more
rare
occasions
;
but
he
must
abound
in
acts
of
goodness
.
That
is
the
meaning
of
the
Apostle's
second
expression
of
being
rich
in
good
works
.
He
must
so
study
and
improve
in
the
Art
of
doing
good
,
that
his
good
Deeds
do
equal
his
Riches
;
nay
the
words
import
that
his
true
Riches
are
only
placed
in
,
and
to
be
measured
by
his
good
Deeds
.
He
is
not
to
think
himself
farther
rich
than
he
is
rich
in
good
works
.
The
more
plentifully
God
hath
Blessed
him
with
worldly
Wealth
,
the
more
diligent
and
industrious
and
solicitous
he
must
be
to
do
good
with
it
,
otherwise
he
is
poorer
than
those
that
perhaps
he
now
and
then
out
of
Charity
relieves
.
And
3ly
,
Lest
this
doing
good
,
and
being
rich
in
good
works
should
only
be
interpreted
of
doing
such
kindnesses
and
good
deeds
that
cost
us
nothing
but
the
expence
of
our
time
,
or
the
employment
of
our
pains
,
or
the
use
of
our
interest
with
others
;
the
Apostle
adds
this
farther
thing
,
that
the
rich
Man
must
be
ready
to
distribute
;
that
is
,
very
free
to
part
with
his
Money
according
to
the
proportion
God
hath
blessed
him
with
,
upon
every
occation
of
real
and
useful
Charity
;
whether
that
Charity
be
of
a
more
publick
nature
,
as
for
instance
,
when
it
is
expressed
for
the
advancing
Religion
and
the
service
of
God
,
or
for
the
making
standing
provision
for
the
Poor
,
or
lastly
,
any
way
for
the
serving
the
necessities
,
or
increasing
the
conveniencies
of
the
place
where
we
live
,
by
any
publick
useful
Benefaction
:
Or
2ly
,
whether
this
Charity
be
of
a
more
private
nature
,
extending
no
farther
than
to
particular
Persons
that
come
in
our
way
,
whom
we
are
convinced
to
be
real
objects
of
it
;
to
these
likewise
we
must
be
ready
to
distribute
;
every
poor
necessitous
Person
hath
a
right
to
part
of
what
we
have
,
if
we
can
really
satisfie
our selves
,
that
our
Alms
will
do
him
a
real
good
,
and
will
not
be
any
great
prejudice
to
us
.
But
4thly
and
lastly
,
The
Apostle
adds
another
thing
to
all
this
,
and
that
is
,
that
the
rich
Man
must
be
willing
to
communicate
.
If
the
sense
of
this
phrase
be
different
from
the
former
,
it
will
seem
to
import
yet
a
higher
degree
of
Liberality
.
It
will
import
that
rich
Men
should
be
of
such
publick
Spirits
,
and
so
little
esteem
their
Wealth
their
own
,
that
it
should
in
a
manner
be
made
a
common
thing
,
wherein
all
should
share
as
there
was
occasion
.
This
is
the
notion
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
communicating
,
as
it
was
used
in
the
beginning
of
Christianity
.
S.
Luke
in
Acts
2.
having
told
us
that
the
first
Christians
continued
in
the
Apostles
Doctrine
,
and
in
communicating
,
presently
explains
what
he
meant
by
that
communion
.
All
(
saith
he
v.
44.
)
that
believed
were
together
and
had
all
things
common
,
and
sold
their
possessions
and
goods
,
and
parted
them
to
all
Men
as
every
Man
had
need
.
God
be
thanked
the
Church
of
Christ
is
not
now
in
such
circumstances
that
it
is
either
needful
or
reasonable
precisely
to
observe
the
practice
of
those
times
as
to
this
matter
.
We
are
not
only
not
obliged
to
part
with
the
propriety
of
our
Estate
,
and
to
live
in
common
as
the
first
persecuted
Chrstians
did
,
but
we
should
be
highly
indiscreet
not
to
say
injurious
both
to
our selves
and
the
publick
if
we
did
.
But
this
notwithstanding
,
their
practice
and
the
charge
here
laid
upon
us
to
be
communicative
,
will
thus
far
oblige
us
,
viz.
that
we
Christians
should
always
retain
that
publick
generous
Spirit
that
they
in
the
first
times
were
acted
with
.
We
should
sit
so
loose
from
the
World
,
and
so
unconcerned
in
the
distinction
of
meum
and
tuum
,
that
we
should
make
it
our
business
to
do
good
with
what
we
have
,
thinking
our
Wealth
best
employed
when
it
is
put
to
that
use
.
And
when
the
cause
of
God
,
and
the
common
interest
of
our
Christian
Brethren
doth
require
it
,
we
should
then
as
freely
part
with
all
we
have
as
our
Predecessors
in
Christianity
did
;
following
herein
the
Precept
of
our
Lord
to
the
young
Man
who
came
to
enquire
of
him
what
he
should
do
that
he
might
inherit
Eternal
Life
,
and
who
was
thus
answered
by
our
Saviour
,
that
though
he
had
kept
the
Commandments
,
yet
he
wanted
one
thing
to
make
him
perfect
(
that
is
to
make
him
a
true
Christian
)
and
that
was
,
to
sell
all
that
he
had
and
give
to
the
poor
and
come
and
follow
him
,
and
then
he
should
have
treasure
in
Heaven
,
Mat.
19.21
.
Thus
have
I
given
you
a
brief
account
of
each
particular
of
the
rich
Man's
Duty
as
it
is
summ'd
up
in
the
Text
;
and
some
perhaps
will
think
it
is
severe
enough
;
whether
it
be
so
or
no
I
now
dispute
not
,
but
I
am
sure
it
is
severely
required
of
them
.
This
we
may
gather
from
St.
Paul's
way
of
urging
it
,
charge
them
(
saith
he
)
that
are
rich
in
this
World
that
they
be
not
high
minded
,
&c.
He
doth
not
say
,
recommend
this
to
them
as
a
thing
that
is
very
reasonable
in
it self
,
and
will
highly
become
them
;
he
doth
not
say
,
put
them
in
mind
of
it
as
a
thing
by
which
they
may
gain
a
great
deal
of
Honour
and
Reputation
to
their
Religion
;
he
doth
not
say
,
exhort
and
persuade
them
to
it
,
as
a
thing
that
will
at
last
conduce
to
their
own
advantage
:
But
he
saith
,
charge
it
upon
them
,
intimating
that
there
was
a
necessity
they
should
thus
practice
,
it
was
a
duty
indispensably
incumbent
upon
all
of
them
;
and
this
is
the
Second
General
Point
I
am
to
insist
on
.
And
certainly
this
Order
of
St.
Paul
to
Timothy
is
a
standing
warrant
,
a
perpetual
commission
to
all
Ministers
of
the
Gospel
,
to
charge
the
same
thing
upon
all
rich
Men
in
all
places
and
times
.
But
in
the
pressing
and
enforcing
this
charge
I
shall
not
so
much
have
regard
to
the
three
former
Duties
as
to
the
last
,
which
concerns
the
doing
good
with
our
Wealth
,
the
exercising
acts
of
Bounty
and
Charity
as
we
have
opportunity
.
Charge
them
that
are
rich
in
this
World
,
that
they
do
good
,
that
they
be
rich
in
good
works
,
ready
to
distribute
,
willing
to
communicate
.
Now
in
Four
respects
especially
,
rich
Men
are
thus
to
be
charged
,
and
a
necessity
lies
upon
them
to
practise
accordingly
,
viz.
In
point
of
-
Gratitude
,
-
Justice
,
-
Religion
,
-
Self-preservation
.
If
all
these
put
together
do
not
make
the
obligation
indispensable
I
know
not
what
will
.
I
will
speak
briefly
of
each
particular
.
First
,
if
rich
Men
do
not
thus
employ
their
Wealth
,
they
are
guilty
of
great
Ingratitude
.
That
is
the
least
evil
imputation
they
fall
under
,
and
yet
to
any
ingenuous
Man
it
is
heavy
enough
,
for
to
call
a
Man
Vnthankfull
is
as
great
a
reproach
as
you
can
cast
upon
him
.
Whoever
acknowledgeth
the
Being
of
God
,
and
owns
his
Providence
in
the
World
,
must
necessarily
believe
that
all
that
portion
of
good
things
which
he
enjoys
in
this
Life
doth
proceed
from
that
God
as
the
Author
and
Fountain
,
though
they
be
immediately
conveyed
to
him
by
the
Ministery
of
second
Causes
;
and
his
Reason
and
Humanity
will
suggest
to
him
,
that
there
are
some
returns
of
Gratitude
to
be
made
to
Him
that
of
his
free
bounty
hath
thus
obliged
him
;
but
what
returns
can
he
make
to
God
for
his
Blessings
,
other
than
in
communicating
those
Blessings
among
his
fellow
Creatures
?
To
think
that
a
verbal
acknowledgment
of
God's
favours
is
a
suitable
return
,
is
against
the
common
sense
of
Mankind
,
who
know
that
there
goes
more
to
a
Man's
being
truly
grateful
than
the
entertaining
the
Person
that
obliged
him
with
fair
speeches
and
professions
of
his
Obligations
:
And
on
the
other
side
,
to
think
of
requiting
God
in
a
proper
sense
,
by
returning
real
kindnesses
to
him
for
those
he
hath
done
to
us
,
is
equally
absurd
;
for
all
the
services
we
can
pay
to
him
,
cannot
add
any
thing
to
his
infinite
Blessedness
.
How
then
must
we
express
our
thankfulness
for
the
Wealth
that
he
hath
bestowed
upon
us
?
Why
he
himself
hath
prescribed
the
way
to
us
.
He
hath
devolved
his
right
to
our
kindness
upon
our
Brethren
.
He
hath
deputed
them
to
receive
the
real
testimonies
of
our
gratitude
to
him
,
and
whatsoever
obligations
we
put
upon
them
,
he
takes
them
as
an
expression
of
our
Love
and
Thankfulness
to
him
.
This
our
Saviour
himself
hath
told
us
in
express
words
,
in
the
25
of
S.
Matt.
Inasmuch
(
saith
he
)
as
ye
have
done
it
,
i.
e.
done
acts
of
kindness
and
charity
to
one
of
the
least
of
these
my
Brethren
,
ye
have
done
it
unto
me
.
And
the
charitable
contributions
of
the
Hebrew
Christians
to
their
indigent
Brethren
,
is
by
S.
Paul
styled
a
work
and
labour
of
Love
shewed
to
God
himself
,
Heb.
6.
If
therefore
rich
Men
would
not
be
unkind
and
ingrateful
to
him
that
gave
them
all
they
have
,
there
is
a
necessity
they
should
do
good
,
&c.
Secondly
,
The
Practice
of
this
must
likewise
be
charged
upon
them
in
point
of
Justice
as
well
as
Gratitude
,
it
is
a
piece
of
dishonesty
not
to
do
good
with
the
wealth
that
God
hath
given
us
,
for
it
is
a
falsifying
our
trust
,
it
is
an
embezling
our
Master's
Goods
,
and
putting
them
to
quite
other
uses
than
those
he
gave
us
them
for
.
We
are
not
to
think
that
God
ever
made
a
Man
rich
for
his
own
sake
alone
,
for
the
serving
his
own
turns
,
and
the
satisfaction
of
his
own
private
desires
with-without
respect
to
the
community
.
No
at
the
best
we
are
but
the
Stewards
of
God's
Blessings
.
A
stock
of
Talents
he
hath
committed
to
all
of
us
,
to
some
in
greater
and
to
others
in
smaller
proportions
,
and
out
of
this
stock
he
hath
given
us
leave
to
make
a
provision
for
the
necessities
and
conveniencies
of
our selves
and
our
families
,
but
we
must
not
think
all
our
own
that
accrues
to
us
,
so
that
it
is
at
our
liberty
whether
we
will
hoard
it
up
or
spend
it
profusely
.
No
,
we
must
have
regard
to
the
rest
of
our
Master's
Servants
.
After
we
have
served
our
own
needs
we
must
dispense
the
surplusage
among
the
Family
of
God
,
otherwise
we
are
false
and
wicked
Stewards
,
we
abuse
and
misemploy
our
Master's
Talents
,
and
a
severe
account
we
shall
one
day
render
for
so
doing
.
Thirdly
,
Mens
Religion
and
Christianity
are
also
deeply
concerned
in
this
point
.
Works
of
Charity
are
so
essential
to
all
Religion
,
and
more
especially
to
that
which
we
call
Christian
that
without
them
it
is
but
an
empty
name
in
whosoever
professes
it
.
Let
Men
pretend
what
they
will
,
let
them
be
never
so
Orthodox
in
their
belief
,
or
regular
in
their
conversation
,
or
strict
in
the
performance
of
those
Duties
that
relate
to
the
worship
of
God
,
yet
if
they
be
hard
hearted
and
uncharitable
,
if
God
hath
given
them
Wealth
,
and
they
have
not
Hearts
to
do
good
with
it
,
they
have
no
true
piety
towards
God
.
They
may
have
a
name
to
live
,
but
they
are
really
dead
.
An
unmerciful
Christian
,
or
a
Religious
covetous
Man
,
are
terms
that
imply
a
contradiction
.
For
the
satisfying
you
of
this
,
I
shall
but
need
to
put
these
following
questions
.
Can
that
Man
be
accounted
Religious
that
neither
loves
God
nor
his
Neighbour
?
Sure
he
cannot
,
for
these
two
things
are
the
whole
of
Religion
,
as
the
Holy
Scripture
often
assures
us
;
but
now
the
Covetous
Man
neither
doth
the
one
nor
the
other
.
His
Neighbours
he
doth
not
love
,
that
is
certain
;
for
if
he
did
they
would
find
some
fruits
of
it
;
unless
this
be
to
be
accounted
Love
,
to
say
to
a
Brother
or
a
Sister
that
is
naked
and
destitute
of
daily
food
,
depart
in
peace
,
be
ye
warmed
and
filled
,
when
notwithstanding
they
give
them
not
those
things
that
be
needful
for
the
Body
.
But
this
kind
of
Love
S.
James
hath
long
ago
declared
not
to
be
worth
any
thing
.
And
as
for
the
Love
of
God
,
another
Apostle
hath
put
it
out
of
doubt
,
that
the
uncharitable
Man
hath
no
such
thing
in
him
.
hath
this
World's
good
and
seeth
his
Brother
have
need
,
and
shutteth
up
his
bowels
of
compassion
from
him
,
how
dwelleth
the
love
of
God
in
him
?
For
he
that
loveth
not
his
Brother
whom
he
hath
seen
,
how
can
he
love
God
whom
he
hath
not
seen
?
Can
he
be
thought
a
Religious
Man
or
a
true
Christian
,
that
wants
the
two
main
qualifications
that
go
to
the
making
up
a
Disciple
of
Christ
,
that
is
to
say
,
Faith
and
Repentance
?
yet
this
doth
he
that
is
rich
in
this
World
,
but
is
not
rich
in
good
works
.
Good
works
are
the
very
soul
of
Faith
,
and
it
is
no
more
alive
without
them
than
the
Body
is
without
the
Spirit
,
as
S.
James
has
expresly
told
us
.
have
all
faith
so
that
he
could
remove
mountains
,
i.
e.
though
he
be
so
heartily
persuaded
of
the
truth
of
Christ's
Religion
as
in
the
strength
of
his
belief
to
be
able
to
work
Miracles
,
as
was
usual
in
the
first
times
of
Christianity
,
yet
if
he
have
not
charity
his
Faith
is
nothing
.
Man
may
give
all
his
goods
to
feed
the
poor
,
and
yet
want
the
Charity
that
he
speaks
of
:
I
answer
,
it
is
true
a
Man
may
give
Alms
,
and
very
largely
,
and
yet
want
that
Charity
that
S.
Paul
here
so
much
recommends
;
but
then
on
the
other
side
,
none
can
have
that
Charity
that
he
speaks
of
,
but
they
will
certainly
express
it
in
Alms
and
Bounty
as
they
have
ability
and
opportunity
:
So
that
for
all
this
suggestion
Alms
and
Bounty
are
absolutely
necessary
to
the
Efficacy
of
Faith
if
there
be
opportunity
of
doing
them
:
The
plain
account
of
this
matter
is
this
,
S.
Paul
speaks
of
Charity
with
respect
to
its
inward
principle
in
the
heart
,
which
consists
in
an
universal
kindness
and
good-will
to
the
whole
Creation
of
God
;
and
we
speak
of
it
with
respect
to
the
outward
fruits
of
it
in
the
Life
and
Conversation
,
which
are
all
sorts
of
good
works
,
especially
works
of
Mercy
and
Bounty
:
But
both
these
come
to
the
same
thing
as
to
our
purpose
,
for
the
one
always
follows
the
other
,
whereever
there
is
Charity
in
the
heart
it
must
of
necessity
shew
it self
in
these
kind
of
actions
as
there
is
occasion
,
otherwise
the
Charity
is
not
true
but
only
pretended
,
for
as
S.
John
hath
told
us
,
He
that
loveth
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
in
truth
,
must
love
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
work
and
in
deed
.
And
then
as
for
Repentance
;
Charity
and
Alms-giving
is
a
necessary
ingredient
into
that
also
.
what
shall
we
do
?
meaning
in
what
manner
they
should
express
their
Repentance
:
his
answer
was
this
,
He
that
hath
two
Coats
let
him
impart
to
him
that
hath
none
,
and
he
that
hath
meat
,
let
him
do
so
likewise
;
and
suitable
to
this
was
the
Prophet's
advice
to
the
King
of
Babylon
,
when
he
exhorteth
him
to
Repentance
,
break
off
thy
sins
(
saith
he
)
by
righteousness
,
and
thy
iniquity
by
shewing
mercy
to
the
poor
;
that
is
,
evidence
thy
Repentance
by
thy
Alms-giving
and
Charity
.
Furthermore
,
can
he
be
either
a
good
Man
or
a
good
Christian
,
that
lives
in
the
habitual
neglect
of
that
,
which
of
all
other
Vertues
God
in
Scripture
seems
to
set
the
greatest
value
upon
;
and
contrariwise
practiseth
that
which
God
hath
most
particularly
declared
his
hatred
and
aversion
to
?
Yet
thus
doth
he
that
is
not
charitable
with
what
he
hath
.
So
highly
acceptable
to
God
are
works
of
Mercy
and
Charity
,
that
they
are
declared
to
be
the
sacrifices
with
which
he
is
well
pleased
,
Heb
,
13.8
.
the
things
in
which
he
doth
delight
,
Jerem.
9.24
.
and
blessed
and
happy
are
they
pronounced
that
do
them
,
Pro.
22.9
.
cap.
14.21
.
for
hereby
Men
become
the
children
of
God
,
Luke
6.35
.
and
entitled
to
his
more
especial
care
and
protection
,
Ps.
41.1
.
&c.
nay
so
dear
do
they
render
a
Man
to
his
Maker
,
that
the
wise
Son
of
Sirach
scrupled
not
to
recommend
the
practice
of
them
in
these
terms
,
Be
thou
(
saith
he
)
a
Father
to
the
Fatherless
,
and
instead
of
a
Husband
unto
their
Mother
;
so
shalt
thou
be
as
the
Son
of
the
Most
High
,
and
he
shall
love
thee
more
than
thy
own
Mother
doth
.
On
the
other
side
,
if
we
will
believe
the
Scripture
,
there
is
nothing
more
odious
to
God
than
the
contrary
qualities
and
practises
.
The
love
of
money
,
which
is
the
foundation
of
all
uncharitableness
,
the
root
of
all
evil
;
as
certainly
the
greatest
evils
and
mischeifs
in
the
World
do
often
take
their
beginning
from
thence
.
Those
that
are
covetous
are
styled
by
the
name
of
Idolaters
,
abhorreth
them
;
but
they
shall
have
judgment
without
mercy
that
have
shewed
no
mercy
.
Fourthly
and
lastly
,
a
necessity
there
is
,
that
those
that
are
rich
in
this
World
,
should
do
good
and
be
rich
in
good
works
,
&c.
upon
their
own
account
.
Though
there
were
no
other
tye
upon
them
,
yet
self-love
and
self-preservation
would
oblige
them
to
it
.
I
meddle
not
here
,
how
far
in
point
of
worldly
interest
they
are
concerned
to
be
charitable
,
though
even
the
motives
drawn
from
hence
are
very
considerable
.
For
certainly
,
Charity
is
a
means
not
only
to
preserve
and
secure
to
them
what
they
have
,
and
to
make
them
enjoy
it
more
comfortably
,
but
also
to
increase
their
store
.
No
Man
is
ever
poorer
for
what
he
gives
away
in
useful
Charity
,
but
on
the
contrary
he
thrives
better
for
it
.
God
seldom
fails
,
in
this
World
amply
to
repay
what
is
thus
lent
to
him
,
besides
the
other
Blessings
that
accompany
his
store
,
and
go
along
with
it
to
his
Children
after
him
.
This
I
am
sure
is
solemnly
promised
,
and
in
the
ordinary
dispensations
of
Providence
we
see
it
generally
made
good
:
whereas
to
the
greedy
and
penurious
Man
,
all
things
fall
out
quite
contrary
;
he
may
have
Wealth
,
but
he
hath
little
comfort
in
it
;
for
a
curse
generally
attends
it
,
of
which
he
feels
the
sad
effects
in
a
variously
miserable
and
vexatious
life
,
and
often
in
either
having
none
,
or
an
unfortunate
Posterity
.
But
this
is
not
the
thing
that
I
mean
to
insist
on
.
This
World
lasts
but
for
a
while
,
and
it
is
no
great
matter
how
we
fare
in
it
;
but
we
have
Souls
that
must
live
for
ever
.
If
therefore
Men
have
any
kindness
for
them
,
if
they
mean
not
to
be
undone
to
all
eternity
,
it
is
absolutely
necessary
they
should
do
good
with
what
they
have
.
O
that
uncharitable
rich
Men
would
think
upon
that
woe
that
our
Saviour
pronounceth
against
them
.
Wo
unto
you
that
are
rich
,
for
ye
have
received
your
consolation
.
O
that
they
would
seriously
consider
and
often
remember
those
words
of
Abraham
to
the
rich
Man
in
Hell
,
remember
that
thou
in
thy
life
receivedst
thy
good
things
,
and
Lazarus
evil
things
;
but
now
he
is
comforted
and
thou
art
tormented
.
Not
that
it
is
a
crime
to
be
rich
,
or
to
have
good
things
in
our
life
,
no
,
it
is
the
inordinate
love
of
their
Wealth
(
to
which
those
that
have
it
are
too
frequently
prone
)
and
their
not
imploying
it
to
those
purposes
of
doing
good
for
which
it
was
given
;
it
is
these
things
that
bring
these
curses
upon
them
,
and
really
make
it
easier
,
without
an
Hyporbole
,
for
a
Camel
to
go
through
the
eye
of
a
needle
than
for
a
rich
man
to
enter
into
the
Kingdom
of
Heaven
,
Luke
18.25
.
Certain
it
is
,
there
is
no
one
sin
that
can
be
named
,
doth
more
fatally
exclude
from
Salvation
than
this
we
are
speaking
of
.
We
never
find
the
Prophets
,
or
the
Apostles
giving
a
list
of
those
black
crimes
that
will
involve
all
that
are
guilty
of
them
in
inevitable
destruction
,
but
we
are
sure
to
meet
with
Covetousness
,
and
all
the
attendants
of
it
among
them
;
as
many
instances
might
be
given
.
Nay
so
great
is
this
sin
of
Uncharitableness
,
and
not
doing
good
with
our
Wealth
,
that
God
in
the
final
sentence
that
he
shall
pass
upon
wicked
Men
,
to
their
condemnation
at
the
last
day
,
seems
to
take
no
notice
of
the
other
sins
and
crimes
of
their
life
,
but
only
to
censure
them
for
this
.
Since
now
from
these
Considerations
it
doth
appear
how
necessary
how
indispensable
a
Duty
it
is
to
do
good
with
what
we
have
,
to
be
rich
in
good
works
,
to
be
ready
to
distribute
,
and
willing
to
communicate
;
let
me
at
this
time
charge
all
of
you
that
are
rich
in
this
world
,
as
you
would
not
be
unthankful
to
your
great
Benefactor
,
nor
unjust
to
your
Neighbours
;
as
you
have
any
piety
towards
God
,
or
any
care
of
your
own
Souls
,
that
you
put
it
in
practice
.
And
two
instances
of
this
great
Duty
the
present
occasion
,
and
the
exigence
of
things
doth
oblige
me
more
particularly
to
recommend
to
you
.
The
first
is
the
business
of
the
Hospitals
;
the
encouraging
and
promoting
that
Charity
which
the
piety
of
our
Ancestors
begun
,
and
whose
examples
their
Successors
have
hitherto
worthily
followed
,
and
of
which
we
see
excellent
effects
at
this
day
;
for
this
we
need
no
better
proof
than
the
Report
given
in
of
the
great
number
of
poor
Children
,
and
other
poor
people
maintained
in
the
several
Hospitals
,
under
the
pious
care
of
the
Lord
Mayor
,
Commonalty
,
and
Citizens
of
London
the
year
last
past
.
For
these
so
great
instances
of
Charity
what
have
we
to
do
,
but
with
all
Gratitude
to
commemorate
those
noble
and
publick
Spirits
that
first
began
them
;
and
with
all
devotion
to
put
up
our
prayers
to
God
for
all
those
now
alive
that
have
been
promoters
and
encouragers
of
such
good
works
;
and
lastly
,
with
all
chearfulness
and
diligence
to
follow
these
Patterns
by
liberally
contributing
to
their
Maintenance
and
Advancement
.
These
are
th
Publick
Banks
and
Treasuries
in
which
we
may
safely
lodge
that
Money
which
we
lend
out
to
God
,
and
may
from
him
expect
the
Interest
.
O
what
comfort
will
it
be
to
us
when
we
come
to
die
,
to
be
able
to
say
to
our selves
,
That
portion
of
goods
that
God
hath
in
his
Providence
dispensed
to
me
,
I
have
neither
kept
unprofitably
in
a
Napkin
,
nor
squander'd
it
away
upon
my
lusts
,
but
part
of
it
I
have
put
out
towards
the
restoring
my
miserable
Brethren
to
to
the
right
use
of
their
reason
and
understanding
;
part
of
it
to
the
amending
Mens
manners
,
and
from
idle
and
dissolute
persons
redeeming
them
to
vertue
and
sobriety
,
and
making
them
some
way
profitable
to
the
Publick
;
part
of
it
for
the
healing
the
sick
,
and
curing
the
wounded
,
and
relieving
the
miserable
and
necessitous
;
and
lastly
,
another
part
of
it
towards
the
Educating
poor
helpless
Children
in
useful
Arts
for
their
Bodies
,
and
in
the
Principles
of
True
Religion
for
their
Souls
,
that
so
both
in
their
Bodies
and
Spirits
they
may
be
in
a
capacity
to
glorifie
God
,
and
to
serve
their
Country
.
These
are
all
great
things
,
and
in
which
way
soever
of
them
we
lay
out
our selves
,
we
serve
excellent
ends
of
Charity
.
But
there
is
another
point
of
useful
publick
Charity
,
which
though
the
occasion
of
this
meeting
hath
nothing
to
do
with
it
,
yet
the
present
necessity
of
the
thing
doth
oblige
me
seriously
to
recommend
to
you
.
There
are
few
I
believe
in
this
City
either
ignorant
,
or
insensible
of
the
extreme
numerousness
of
Beggars
in
our
Streets
,
and
unless
care
be
taken
,
their
number
is
likely
to
increase
,
for
this
seems
to
be
a
growing
evil
.
I
dare
not
lay
the
fault
of
this
upon
the
defectiveness
of
our
Laws
,
nor
dare
I
say
,
that
the
provisions
made
for
the
Poor
,
are
incompetent
or
disproportionable
to
the
number
of
them
;
for
perhaps
the
usual
publick
Taxes
,
and
private
Free-will
Offerings
discreetly
managed
,
would
go
a
great
way
towards
the
curing
this
evil
;
supposing
the
richer
Parishes
to
contribute
to
the
maintaining
the
poorer
.
But
here
is
the
misery
,
we
do
not
sufficiently
distinguish
between
our
poor
;
nor
take
care
to
make
provisions
for
them
,
according
to
their
respective
necessities
.
There
are
some
that
by
reason
either
of
old
age
,
or
evil
accidents
,
are
perfectly
unable
to
earn
a
livelihood
for
themselves
;
or
to
be
any
way
useful
to
the
publick
,
except
by
their
Prayers
and
their
good
examples
;
and
to
see
such
go
a
begging
is
a
shame
to
our
Christianity
,
and
a
reproach
to
our
Government
.
There
are
others
that
are
fit
to
labour
,
and
might
prove
useful
Members
of
the
Common-wealth
many
ways
,
if
they
were
rightly
managed
:
now
the
True
Charity
to
these
is
not
to
relieve
them
,
to
the
encouragement
of
their
idleness
;
but
to
employ
them
,
to
put
them
into
such
a
way
that
they
may
both
maintain
themselves
and
help
towards
the
maintaining
of
others
;
and
if
they
refuse
this
,
let
them
suffer
for
their
folly
;
for
there
is
no
reason
that
those
should
eat
that
will
not
work
if
they
be
able
.
A
necessity
therefore
there
is
,
if
ever
this
scandalous
publick
nusance
of
common
begging
be
redressed
,
that
these
four
things
be
taken
care
of
.
1.
That
those
that
cannot
work
be
maintained
without
begging
.
2.
That
those
that
can
work
and
are
willing
,
have
such
publick
provisions
made
that
they
may
be
employed
in
one
way
or
other
,
according
as
they
are
capable
,
and
every
one
receive
fruits
of
his
labour
proportionable
to
his
industry
.
3.
That
those
that
can
work
and
will
not
,
be
prosecuted
according
to
the
Laws
,
as
Rogues
and
Vagrants
and
Pests
of
the
Kingdom
.
And
lastly
,
after
such
publick
provisions
are
made
for
the
maintaining
both
sorts
of
Poor
that
are
objects
of
Charity
;
that
is
,
the
helpless
,
and
those
that
endeavour
to
help
themselves
;
that
all
persons
be
exhorted
and
directed
to
put
their
private
Charity
in
the
right
Channel
,
wholly
withdrawing
it
from
the
lazy
and
the
lusty
Beggars
,
lest
they
be
thereby
encouraged
in
their
infamous
course
of
life
,
and
giving
it
to
those
who
by
publick
order
shall
be
recommended
to
them
.
These
things
I
hope
I
may
without
offence
recommend
to
the
Wisdom
and
Care
of
the
Government
of
this
Honourable
City
,
since
there
are
both
Heads
enough
to
contrive
the
particular
ways
of
curing
these
evils
,
and
Hands
enough
that
will
be
open
to
contribute
what
is
needful
to
so
useful
a
work
.
Certain
it
is
the
thing
is
practicable
,
since
it
hath
been
,
and
is
practised
in
some
Towns
of
this
Nation
,
and
in
several
beyond
the
Seas
.
And
that
it
is
needful
,
there
is
none
that
hath
any
true
sense
of
Charity
(
which
consists
as
much
in
taking
care
to
prevent
the
miseries
and
necessities
of
Mankind
,
as
in
relieving
them
;
)
there
is
none
that
hath
any
regard
to
the
Reputation
of
our
Religion
,
or
the
Honour
and
good
Government
of
this
City
,
or
Kingdom
,
but
must
needs
acknowledge
.
It
is
one
of
the
great
Glories
of
this
City
,
that
as
they
have
been
always
faithful
and
prudent
in
the
management
of
those
Publick
Charities
that
they
have
been
entrusted
with
,
so
have
they
been
very
ready
to
encrease
and
to
add
to
them
.
And
God
without
doubt
hath
blessed
them
the
more
for
this
very
thing
;
as
indeed
the
best
atonement
that
any
people
can
make
for
the
many
sins
that
the
place
is
guilty
of
,
is
the
Sacrifice
of
Alms
and
Charity
.
And
I
hope
that
which
condemned
Sodom
,
to
wit
,
that
there
were
not
ten
righteous
men
found
in
it
(
that
is
,
Men
that
were
of
a
Publick
Spirit
,
that
were
truly
Liberal
,
and
Bountiful
,
and
Charitable
,
for
that
is
an
usual
Notion
of
Righteousness
in
the
Old
Testament
,
and
there
are
some
passages
in
this
History
which
make
it
probable
that
it
may
be
the
notion
of
it
here
)
I
say
,
that
very
thing
it
is
to
be
hoped
,
hath
and
will
preserve
this
City
of
ours
;
because
,
as
far
as
we
can
gather
,
there
are
in
it
many
times
ten
such
Righteous
persons
.
In
truth
if
there
were
not
several
good
Men
among
us
,
that
by
the
exemplarity
of
their
lives
,
and
their
Charity
,
do
stand
in
the
gap
between
the
reigning
sins
of
the
times
,
and
the
Judgments
of
God
that
threaten
us
for
them
;
it
would
be
a
melancholy
thing
to
think
what
would
become
of
us
.
But
so
long
as
God
is
pleased
to
continue
to
us
a
succession
of
those
that
fear
God
,
and
hate
covetousness
;
that
make
it
their
business
to
do
good
and
to
serve
their
generation
,
there
is
hopes
that
he
will
yet
continue
to
bless
us
.
And
so
gracious
hath
God
been
to
our
City
and
Kingdom
in
this
respect
,
that
(
to
the
glory
of
his
name
be
it
spoken
)
whatever
boasts
they
of
the
Church
of
Rome
are
wont
to
make
of
the
Charitableness
of
their
Religion
,
in
opposition
to
the
penuriousness
of
ours
;
and
reproach
us
with
the
bounty
and
munificence
of
our
Popish
Ancestors
,
and
the
barrenness
of
their
Protestant
Successors
:
yet
we
may
safely
affirm
that
there
have
been
more
publick
works
of
Charity
done
in
this
City
and
Kingdom
since
the
Reformation
,
than
can
be
proved
to
have
been
done
in
the
same
compass
of
years
during
all
the
time
that
Popery
prevailed
among
us
.
O
therefore
let
us
go
on
to
do
this
Honour
to
our
Religion
,
let
us
go
on
by
our
good
works
to
adorn
the
doctrine
of
God
that
we
profess
.
Let
us
not
only
equal
but
labour
to
exceed
the
Piety
and
the
Publick-spiritedness
of
our
Forefathers
.
Let
every
one
both
Magistrates
and
People
in
their
several
capacities
,
be
zealous
and
vigorous
both
in
consulting
,
in
contriving
,
and
in
acting
for
the
publick
good
as
much
as
is
possible
.
And
for
your
greater
incouragement
thus
to
do
,
let
it
be
remembred
,
in
the
last
place
,
that
besides
the
outward
advantages
both
publick
and
private
that
we
reap
by
being
charitable
;
this
is
the
best
course
we
can
take
to
secure
our
everlasting
Happiness
in
the
World
to
come
.
For
to
do
good
with
our
Wealth
,
to
be
rich
in
good
works
,
to
be
ready
to
distribute
,
willing
to
communicate
,
is
(
as
the
Apostle
in
the
Text
tells
us
)
the
way
to
lay
up
to
our selves
in
store
a
good
Foundation
against
the
time
to
come
,
that
we
may
lay
hold
on
eternal
life
.
And
this
is
the
Third
thing
I
am
to
insist
on
from
the
Text.
I
mean
not
here
to
trouble
you
with
the
Criticisms
about
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Text
,
by
disputing
whether
it
should
be
render'd
Foundation
as
it
is
in
our
Translation
;
though
to
lay
up
a
Foundation
seems
an
unusual
way
of
speaking
;
we
do
not
lay
up
Foundations
but
build
upon
them
:
or
whether
the
word
should
be
taken
to
signifie
the
Bond
or
the
Evidence
that
God
hath
given
us
for
the
performance
of
his
part
of
the
Covenant
;
as
it
is
used
by
this
Apostle
elsewhere
,
where
he
tells
us
that
the
Foundation
of
God
standeth
sure
having
this
seal
,
that
is
to
say
,
laying
up
to
themselves
a
good
Treasure
against
the
time
to
come
,
that
they
may
lay
hold
on
eternal
life
.
But
to
prevent
all
misunderstanding
,
that
may
happen
of
this
point
,
I
desire
before
I
speak
directly
to
it
,
to
premise
these
two
things
.
First
,
Though
we
do
maintain
with
the
Ancient
Church
,
the
efficacy
of
Charity
and
good
works
for
the
furthering
a
Man's
Salvation
,
yet
we
utterly
reject
those
Doctrines
which
the
Modern
Romanists
have
advanced
in
this
matter
.
The
Popish
doctrines
about
good
works
are
these
three
following
,
that
good
works
are
meritorious
;
do
deserve
the
Favour
and
the
Rewards
of
God
Almighty
.
Again
,
that
the
surplusage
of
a
Man's
good
works
,
that
is
to
say
,
the
merits
of
so
many
of
his
good
deeds
,
as
are
over
and
above
what
is
sufficient
to
save
his
own
soul
,
may
by
the
Church
be
dispensed
out
to
the
benefit
of
others
,
they
being
part
of
the
Church's
treasure
;
and
upon
this
foundation
they
ground
their
Indulgences
.
And
lastly
,
that
good
works
,
i.
e.
the
Alms
of
dying
persons
,
that
are
given
to
the
Church
or
Clergy
,
will
by
the
means
of
the
Masses
and
Diriges
that
they
purchase
to
be
said
for
them
,
be
effectual
for
the
freeing
their
Souls
out
of
the
Torments
of
Purgatory
.
These
are
the
Popish
Doctrines
concerning
good
works
,
which
we
all
justly
reject
,
as
having
no
foundation
in
Scripture
,
or
good
Antiquity
;
and
being
apparently
contrived
for
the
promoting
their
secular
gain
and
advantage
.
But
then
as
for
the
necessity
,
or
the
conduciveness
of
good
works
to
a
Man's
Salvation
,
which
is
all
we
here
plead
for
,
I
know
no
good
Protestant
but
doth
as
earnestly
contend
for
it
as
any
of
that
Communion
.
Secondly
,
Whatever
efficacy
we
attribute
to
works
of
Charity
as
a
means
for
the
obtaining
eternal
life
;
we
would
not
be
understood
hereby
to
exclude
the
necessary
concurrence
of
other
Vertues
and
Graces
to
that
end
.
It
doth
not
from
hence
follow
,
that
it
is
an
indifferent
matter
what
Religion
a
Man
is
of
,
or
what
kind
of
life
he
leads
,
if
he
be
but
mighty
bountiful
to
the
Poor
,
and
do
a
great
deal
of
good
in
his
life
.
No
,
how
acceptable
to
God
soever
the
Sacrifice
of
Alms
and
Charity
be
,
yet
we
are
not
to
expect
it
shall
be
available
to
our
Salvation
,
unless
it
proceed
from
a
pure
Heart
,
and
be
offered
with
a
lively
Faith
in
Jesus
Christ
,
and
accompanied
with
a
sincere
endeavour
to
obey
all
God's
Commandments
.
Eternal
Happiness
is
not
proposed
in
the
Gospel
as
a
reward
of
any
one
single
Vertue
,
no
not
of
the
greatest
,
but
of
all
of
them
together
;
if
indeed
there
can
be
any
true
Vertue
where
there
is
not
a
conjunction
of
all
;
I
say
,
if
there
can
be
,
for
St.
James
seems
to
affirm
that
there
cannot
.
Whosoever
(
saith
he
)
shall
keep
the
whole
Law
,
and
yet
offend
in
one
point
,
he
is
guilty
of
all
.
But
now
having
said
this
by
way
of
caution
,
to
prevent
all
occasion
that
any
may
take
from
our
so
earnestly
pressing
Charity
,
to
undervalue
and
neglect
other
Duties
:
It
cannot
be
denyed
on
the
other
side
,
that
very
great
effects
are
by
our
Saviour
and
his
Apostles
,
ascribed
to
this
vertue
with
respect
to
Mens
Salvation
in
the
other
World
.
In
the
6.
of
St.
Luke
,
our
Lord
thus
adviseth
,
Love
(
saith
he
)
your
enemies
,
give
to
him
that
asketh
,
do
good
,
and
lend
,
hoping
for
nothing
again
,
so
shall
your
reward
be
great
,
and
ye
shall
be
the
children
of
the
most
highest
.
Now
sure
to
be
entitled
to
great
rewards
,
and
to
be
the
children
of
the
most
high
,
doth
look
farther
than
this
present
World
.
Our
Saviour
without
doubt
means
the
same
thing
here
,
that
he
expresses
upon
the
same
occasion
in
another
place
,
viz.
they
(
those
that
you
do
good
to
)
cannot
recompence
you
,
but
you
shall
be
recompenced
at
the
Resurrection
of
the
just
.
Again
,
unjust
Steward
,
that
provided
so
well
for
himself
against
a
bad
time
out
of
his
Master's
Goods
,
is
wholly
designed
to
this
purpose
;
and
that
the
Application
of
it
sufficiently
shews
,
for
our
Saviour
having
said
that
the
Lord
of
this
Steward
commended
him
for
his
providence
and
care
of
himself
,
he
thus
applies
it
to
all
his
Disciples
.
Wherefore
I
say
unto
you
,
make
you
friends
to
your selves
of
the
Mammon
of
unrighteousness
(
i.
e.
of
these
false
deceitful
riches
)
that
when
you
fail
you
may
be
received
into
everlasting
habitations
;
plainly
declaring
,
that
the
best
provision
that
rich
Men
can
make
for
themselves
against
the
time
of
their
death
,
in
order
to
their
reception
into
the
other
World
,
must
be
the
charitable
actions
they
do
with
their
Wealth
while
they
live
here
.
Lastly
,
sell
that
they
have
(
that
is
,
when
the
times
are
such
that
it
is
reasonable
so
to
do
)
that
they
give
alms
;
for
thereby
they
provide
to
themselves
bags
which
wax
not
old
,
a
Treasure
in
the
Heavens
where
no
thief
approacheth
,
nor
moth
corrupteth
.
To
these
three
Texts
of
our
Saviour's
,
I
shall
add
three
others
of
three
of
his
Apostles
,
which
speak
just
to
the
same
effect
,
and
with
them
I
shall
conclude
.
The
first
is
that
of
St.
Paul
in
his
Epistle
to
the
Hebrews
;
where
having
spoken
most
severe
things
,
and
denounced
no
less
than
Hell
fire
against
the
false
Brethren
among
them
,
yet
thus
he
comforts
the
Church
to
whom
he
writes
.
But
beloved
(
saith
he
)
we
are
persuaded
better
things
of
you
,
and
things
that
do
accompany
Salvation
,
though
we
thus
speak
.
And
what
I
pray
is
the
reason
he
is
thus
persuaded
?
Verily
this
,
for
God
(
saith
he
)
is
not
unrighteous
to
forget
your
work
and
labour
of
love
,
which
you
have
shewed
to
his
name
,
in
that
ye
have
ministred
to
the
Saints
,
and
yet
do
minister
.
It
was
purely
their
Charity
to
the
Brethren
,
that
made
him
have
these
good
hopes
of
them
,
that
they
were
in
a
state
of
Salvation
.
Though
that
Church
as
to
other
things
was
in
a
very
degenerate
condition
,
yet
considering
they
had
been
laborious
and
diligent
in
the
exercise
of
Charity
,
and
still
continued
so
to
be
,
God
would
not
forget
them
,
nay
he
was
not
so
unrighteous
as
to
forget
them
.
And
then
,
that
which
follows
in
the
next
verse
is
very
observable
;
And
we
desire
that
every
one
of
you
do
shew
the
same
diligence
(
to
wit
,
in
the
practice
of
Charity
)
to
the
full
assurance
of
hope
unto
the
end
.
If
they
would
have
their
hopes
of
a
future
life
assured
to
them
,
the
way
to
do
it
was
to
persevere
in
their
diligent
attendence
to
works
of
Mercy
,
and
Kindness
,
and
Charity
.
The
second
passage
is
that
of
St.
John
.
Hereby
(
saith
he
)
perceive
we
the
love
of
God
towards
us
,
because
he
laid
down
his
life
for
us
;
and
we
ought
to
lay
down
our
lives
for
the
Brethren
.
But
whoso
hath
this
World's
good
,
and
seeth
his
Brother
hath
need
,
and
shutteth
up
his
bowels
of
compassion
from
him
,
how
dwelleth
the
love
of
God
in
him
?
My
little
Children
,
let
us
not
love
in
word
;
neither
in
tongue
,
but
indeed
and
in
truth
,
and
hereby
we
know
that
we
are
of
the
truth
and
shall
assure
our
hearts
before
him
,
I
pray
mind
that
;
by
our
charitable
disposition
and
doing
good
to
our
Brethren
;
by
this
we
know
we
are
true
Disciples
of
Jesus
Christ
,
and
this
is
that
,
that
will
assure
our
hearts
,
will
give
us
confidence
to
appear
before
God
at
the
last
day
when
he
comes
to
judge
the
World
.
And
this
is
a
point
that
the
Apostle
thinks
so
considerable
,
that
he
goes
over
with
it
again
in
the
next
verse
,
Beloved
if
our
hearts
condemn
us
not
(
i.
e.
condemn
us
not
as
to
this
point
of
Love
and
Charity
)
then
have
we
confidence
towards
God
,
and
whatsoever
we
ask
,
we
shall
receive
of
him
,
because
we
do
those
things
that
are
pleasing
in
his
sight
.
The
last
Text
to
this
purpose
that
I
defire
may
be
taken
notice
of
,
is
that
of
St.
Peter
,
Above
all
things
,
my
Brethren
,
have
fervent
Charity
among
your selves
,
for
Charity
shall
cover
the
multitude
of
sins
.
O
how
comfortable
are
these
words
!
there
is
none
of
us
,
even
the
best
,
but
hath
a
multitude
of
sins
to
answer
for
,
by
what
means
now
must
we
obtain
,
that
these
sins
shall
be
covered
?
that
is
,
shall
be
forgiven
;
above
all
things
put
on
Charity
,
for
it
is
Charity
that
shall
cover
the
multitude
of
sins
.
Charity
is
of
that
power
with
God
,
that
it
alone
is
able
to
overcome
the
malignity
of
many
of
our
sins
and
frailties
,
that
would
otherwise
do
us
mischief
:
If
any
thing
can
make
atonement
for
the
carelesness
and
the
many
failings
of
our
lives
,
and
prevent
the
punishment
that
is
due
to
them
,
it
is
to
be
very
charitable
,
and
to
do
much
good
:
Charity
covers
a
multitude
of
sins
in
this
life
.
A
great
many
temporal
judgments
,
that
would
otherwise
have
fallen
upon
us
for
our
sins
,
are
hereby
prevented
,
and
that
not
only
private
ones
but
publick
too
:
And
I
think
it
no
Popery
to
affirm
that
Charity
will
cover
a
multitude
of
sins
in
the
other
life
also
.
That
is
,
whoever
is
of
a
truly
charitable
disposition
,
and
doth
a
great
deal
of
good
in
his
generation
,
though
he
may
have
a
great
many
infirmities
and
miscarriages
to
answer
for
;
yet
if
he
be
sincerely
vertuous
in
the
main
,
and
so
capable
of
the
rewards
of
the
other
world
;
his
other
failings
will
be
overlooked
,
they
will
be
buried
in
his
good
deeds
,
and
the
Man
shall
be
rewarded
notwithstanding
.
Or
if
he
be
a
vitious
person
,
and
so
must
of
necessity
fall
short
of
the
glory
that
shall
be
revealed
;
yet
still
in
proportion
,
the
good
he
hath
done
in
his
life
will
cover
the
multitude
of
sins
.
Though
it
will
not
be
available
for
the
making
him
happy
,
because
he
is
not
capable
of
being
so
;
yet
it
will
be
for
the
lessening
his
punishment
.
He
shall
be
in
a
much
more
supportable
condition
among
the
miserable
,
than
those
that
have
been
unmerciful
,
or
cruel
,
or
uncharitable
in
their
lives
.
O
therefore
what
remains
,
but
that
considering
all
these
things
we
should
be
stedfast
,
unmoveable
,
always
abounding
in
these
works
of
the
Lord
,
for
as
much
as
we
know
that
our
labour
shall
not
be
in
vain
in
the
Lord
?
Giving
all
diligence
to
add
to
Faith
,
Vertue
;
and
to
Vertue
,
Knowledge
;
and
to
Knowledge
,
Temperance
;
and
to
Temperance
,
Patience
;
and
to
patience
,
Godliness
;
and
to
Godliness
,
Brotherly
Kindness
;
and
to
Brotherly
Kindness
,
Charity
.
By
our
good
works
making
our
calling
and
election
sure
,
(
so
some
Copies
have
the
10th
verse
of
1
Pet.
1.
)
that
doing
these
things
we
may
never
fall
;
but
an
entrance
may
be
ministred
to
us
abundantly
into
the
everlasting
Kingdom
of
our
Lord
Jesus
Christ
.
SERMON
V.
PREACHED
AT
BOW-CHURCH
,
On
the
29th
of
September
,
1680.
Psalm
cxij.
4.
To
the
Vpright
there
ariseth
Light
in
the
Darkness
:
—
GOdliness
,
saith
S.
Paul
,
hath
the
promise
of
this
life
,
as
well
as
of
that
which
is
to
come
.
Of
this
Proposition
of
his
,
the
Psalm
we
have
now
before
us
,
may
seem
to
be
an
Explication
or
Paraphrase
.
For
in
this
Psalm
Two
things
are
designed
,
a
description
of
the
Pious
Man
;
and
a
description
of
his
Blessedness
in
this
Life
:
each
of
which
is
done
in
five
instances
or
particulars
.
The
terms
wherein
the
Pious
Man
is
here
discrib'd
,
are
these
following
.
First
,
He
is
one
that
Feareth
God
and
greatly
delighteth
in
his
Commandments
,
v.
1.
Secondly
,
He
is
one
that
is
Righteous
and
Vpright
in
his
Conversation
,
ver.
4.
and
6.
Thirdly
,
He
is
one
that
is
Prudent
and
Discreet
in
the
managing
of
his
Affairs
,
verse
5.
He
guideth
his
affairs
with
discretion
.
Fourthly
,
He
it
one
whose
Heart
is
fixed
,
trusting
in
the
Lord
,
v.
7.
Lastly
,
He
is
one
that
is
extreamly
Charitable
.
He
is
gracious
and
full
of
Compassion
,
ver.
4.
He
sheweth
favour
and
lendeth
,
ver.
5.
He
hath
dispersed
,
he
hath
given
to
the
poor
,
ver.
9.
Now
the
Blessedness
of
such
a
Man
as
this
,
as
to
this
Life
,
is
describ'd
in
the
five
instances
following
.
The
first
of
which
is
,
A
great
and
happy
Posterity
;
thus
,
ver.
2.
His
seed
shall
be
mighty
upon
earth
,
the
generation
of
the
Vpright
shall
be
blessed
.
The
second
is
,
A
Plentiful
and
an
Ample
Fortune
;
thus
in
the
third
verse
,
Riches
and
Plenteousness
shall
be
in
his
house
.
The
third
is
,
A
lasting
Fame
and
Reputation
;
thus
again
in
the
third
verse
,
His
Righteousness
remaineth
for
ever
;
and
likewise
in
the
sixth
verse
,
He
shall
be
had
in
everlasting
remembrance
.
The
fourth
is
,
Honour
and
Power
and
Dignity
,
even
such
as
shall
excite
the
Envy
of
the
Wicked
;
thus
in
the
ninth
verse
,
His
horn
shall
be
exalted
with
honour
,
the
wicked
shall
see
it
and
shall
be
grieved
,
&c.
The
fifth
is
,
Great
Safety
and
Peace
in
the
midst
of
Dangerous
and
Troublesome
times
:
thus
in
the
Text
,
To
the
Vpright
there
ariseth
Light
in
the
Darkness
.
i.
e.
Light
in
the
greatest
Straits
and
Difficulties
;
for
that
is
the
meaning
of
Darkness
in
this
place
.
Times
of
Darkness
in
the
Scripture
Language
are
Evil
and
Difficult
and
Dangerous
times
.
Now
upon
account
of
this
Light
that
ariseth
to
the
Vpright
Man
in
Evil
times
,
it
comes
to
pass
as
it
followeth
,
v.
6
,
7
,
8.
that
such
a
one
shall
not
be
moved
for
ever
,
neither
shall
he
be
afraid
of
evil
tidings
,
for
his
heart
is
established
,
and
he
shall
not
shrink
until
he
see
his
desire
upon
his
Enemies
.
Or
as
the
Chaldee
perhaps
better
renders
it
,
until
he
see
redemption
in
distress
.
This
is
the
just
Analysis
of
the
whole
Psalm
.
Now
of
these
several
Characters
whereby
the
Pious
Man
is
describ'd
,
I
have
pitch'd
upon
that
of
his
Vprightness
to
give
an
account
of
,
and
to
recommend
to
you
at
this
time
.
And
of
the
several
Instances
of
the
Blessedness
of
such
a
Man
,
I
have
pitch't
upon
that
of
Safety
and
Peace
in
the
midst
of
Perillous
and
Troublesome
times
.
These
two
points
I
have
chosen
to
entertain
you
upon
,
as
judging
them
most
suitable
to
the
present
occasion
,
and
to
our
present
circumstances
.
And
we
find
them
both
join'd
together
in
the
words
of
the
Text
,
To
the
Vpright
there
ariseth
Light
in
the
Darkness
.
Here
then
we
have
Two
things
to
consider
,
First
,
The
Person
to
whom
the
Promise
here
made
,
or
the
Blessedness
here
mentioned
doth
belong
,
It
is
the
Vpright
Man
.
Secondly
,
The
Promise
,
or
the
Blessedness
it self
,
It
is
Light
in
times
of
Darkness
.
I
begin
with
the
Character
of
the
Person
to
whom
this
Promise
is
made
,
He
is
the
Vpright
Man
,
or
as
in
our
more
common
Language
we
express
him
,
the
Honest
Man
,
the
Man
of
Integrity
.
We
all
know
so
well
what
is
meant
by
these
words
,
that
it
would
render
the
thing
more
difficult
to
offer
Critically
to
give
Light
to
them
.
As
all
those
General
Terms
,
whereby
a
Man
's
whole
Duty
is
exprest
in
Scripture
,
have
their
several
respects
and
considerations
which
difference
them
one
from
the
other
,
though
they
be
all
equally
Comprehensive
:
So
hath
this
term
of
Vprightness
.
That
which
it
immediately
and
particularly
respects
,
is
the
Goodness
of
a
Man's
Principles
,
and
the
suitableness
of
his
Actions
to
them
.
Or
thus
,
The
Conformity
of
a
Man's
Mind
to
the
Eternal
Rules
of
Righteousness
,
and
the
Conformity
of
his
Actions
to
the
Principles
of
his
Mind
.
This
is
that
upon
account
of
which
any
person
is
denominated
Upright
,
and
contrary
to
this
is
all
Hypocritical
and
Partial
dealings
in
matters
of
our
Duty
.
So
that
if
we
would
give
the
definition
of
an
Vpright
Man
,
it
should
be
in
such
terms
as
these
,
He
is
a
Man
that
in
all
things
follows
the
Dictates
of
his
Conscience
.
Or
,
he
is
One
,
that
makes
his
Duty
the
Rule
of
his
Actions
.
Or
,
he
is
One
,
that
always
proposeth
to
himself
Righteous
Ends
,
and
pursues
those
Ends
in
Righteous
Ways
.
This
is
the
general
description
of
the
Vpright
Man
:
But
for
the
more
lively
display
of
him
,
and
the
rendring
him
,
as
more
Amiable
so
more
Imitable
,
it
will
be
fit
that
we
represent
him
a
little
more
particularly
under
those
several
Respects
and
Capacities
in
which
his
Uprightness
is
principally
seen
and
exprest
.
And
here
we
must
consider
him
with
respect
to
God
,
and
with
respect
to
Men.
Under
the
former
Consideration
we
are
to
view
his
Religion
,
under
the
latter
his
Civil
Conversation
.
And
none
ought
to
be
surpriz'd
that
in
the
Character
of
an
Vpright
Man
we
take
notice
of
his
Religious
Carriage
towards
God
.
For
in
truth
that
is
a
point
which
is
Essentially
necessary
to
Uprightness
.
He
(
saith
Solomon
)
that
walketh
in
Vprightness
feareth
the
Lord
.
He
therefore
that
is
an
Vpright
Man
,
hath
a
serious
and
hearty
sense
of
God
and
Religion
upon
his
Spirit
,
and
is
above
all
things
careful
to
preserve
and
increase
that
sense
.
But
then
his
conduct
in
this
affair
is
much
different
from
that
of
ordinary
pretenders
to
Religion
.
For
he
is
a
Man
that
doth
not
content
himself
with
a
mere
speculative
belief
,
or
an
outward
profession
of
the
Truths
of
Religion
;
but
doth
so
far
impress
them
on
his
Heart
,
that
they
influence
his
whole
Life
and
Conversation
.
He
doth
not
think
it
sufficient
to
be
Orthodox
in
his
Opinions
;
or
to
be
a
Member
of
a
True
Church
;
or
to
be
zealous
in
maintaining
and
promoting
the
right
way
:
But
he
takes
care
to
live
as
he
believes
;
to
practise
suitably
to
the
prefession
he
makes
.
As
he
holds
fast
the
Form
of
Godliness
;
so
he
never
fails
to
express
the
power
of
it
,
in
an
Innocent
and
a
Vertuous
Life
.
He
is
a
Man
,
that
in
the
whole
Conduct
of
his
Religious
affairs
,
minds
Conscience
more
than
any
selfish
consideration
.
He
takes
not
up
his
Principles
either
out
of
Humour
,
or
Passion
;
to
advance
his
Interest
,
or
to
please
a
Party
:
But
he
believes
a
thing
because
it
is
True
,
and
Professeth
it
because
it
is
his
Duty
.
In
matters
of
Religion
he
hath
the
indifference
of
a
Traveller
,
whose
great
concernment
is
to
arrive
at
his
Journeys
end
;
but
for
the
way
that
leads
thither
,
be
it
high
or
low
,
all
is
one
to
him
,
so
long
as
he
is
but
certain
that
it
is
the
Right
Way
.
And
as
he
doth
not
chuse
his
Religion
out
of
worldly
considerations
:
So
neither
doth
he
quit
it
upon
such
.
But
is
resolute
and
constant
in
bearing
witness
to
the
Truth
,
against
all
opposition
whatsoever
.
As
he
doth
not
make
shew
of
his
Religion
the
more
when
it
is
in
fashion
,
and
when
it
may
prove
advantagious
to
him
:
So
neither
doth
he
practise
it
the
less
when
it
may
prove
Ignominious
or
Dangerous
.
He
is
obstinately
tenacious
of
his
Principles
when
he
knows
them
to
be
good
;
and
prepared
to
endure
the
utmost
extremities
rather
than
violate
the
Laws
and
Dictates
of
his
Conscience
.
He
is
a
Man
that
thinks
Religion
too
Sacred
a
thing
to
be
prostituted
to
mean
purposes
;
and
therefore
he
never
useth
it
as
an
Instrument
for
the
serving
a
turn
;
never
makes
it
a
Cloak
for
the
covering
a
private
end
,
though
he
were
sure
he
could
compass
his
designs
by
it
.
He
knows
that
the
greatest
Impostures
have
laid
hid
under
this
mask
,
and
by
such
Artifices
God
hath
been
often
made
a
Patron
of
the
most
horrid
villanies
.
He
is
a
Man
that
doth
not
place
his
Religion
in
outward
forms
and
services
;
or
in
little
cheap
Duties
that
cost
him
nothing
.
He
hath
a
nobler
sense
of
God
than
to
think
that
such
things
can
alone
recommend
us
to
him
:
And
therefore
his
principal
concernment
is
about
the
great
Indispensable
Duties
of
Christianity
.
The
weightier
matters
of
the
Law
,
Justice
and
Mercy
and
Faith
.
He
hath
the
everlasting
Notions
and
differences
of
Good
and
Evil
deeply
ingraven
in
his
Heart
,
and
in
the
practising
or
the
avoiding
them
,
he
chiefly
lays
out
himself
.
He
is
a
Man
,
that
doth
not
pick
and
chuse
out
of
God's
Commandments
,
which
to
observe
to
the
neglect
of
the
rest
:
but
endeavours
Uprightly
and
Sincerely
to
observe
them
all
.
He
calls
no
sin
little
,
because
his
temper
inclines
him
to
it
,
or
the
course
of
his
Life
leads
him
more
frequently
into
the
Temptations
of
it
.
But
he
hath
an
hearty
uniform
Aversion
to
every
thing
that
is
Evil.
He
holds
no
secret
friendship
or
correspondence
with
any
Enemy
of
God
;
but
fights
as
resolutely
against
his
most
agreeable
and
most
gainful
sins
,
as
those
that
he
hath
less
Temptation
to
upon
those
accounts
.
He
is
a
hearty
Enemy
to
all
Factions
in
Religion
,
as
knowing
the
Life
and
Soul
of
Christianity
is
often
eaten
out
by
them
.
All
dividing
Principles
he
abhors
;
and
as
much
as
he
loves
Truth
,
he
is
not
less
concerned
for
Peace
.
And
he
is
better
pleased
with
one
Instance
of
his
Charity
in
Composing
,
or
his
Zeal
in
Suppressing
Religious
Differences
,
than
with
twenty
of
his
Skill
and
Abilities
in
disputing
them
.
For
he
knows
that
LOVE
is
more
acceptable
to
God
than
a
right
Opinion
;
and
to
be
a
Martyr
rather
than
divide
and
rend
the
Church
,
is
not
less
Glorious
than
to
be
a
Martyr
for
refusing
to
offer
Sacrifice
to
Idols
.
Lastly
,
He
is
a
Man
,
Religious
without
Noise
;
and
uses
no
little
Arts
to
make
his
Piety
taken
notice
of
in
the
World
.
For
he
seeks
not
the
praise
of
Men
in
any
thing
he
doth
,
but
studies
to
approve
himself
to
God
only
.
And
therefore
he
is
as
careful
of
his
Thoughts
,
as
of
his
Actions
;
and
hath
the
same
fear
of
God
,
and
regard
of
his
Duty
,
when
no
Man
sees
him
;
as
when
he
is
in
the
most
publick
places
.
These
are
the
great
strokes
of
Vprightness
as
to
Religion
.
And
whoever
makes
good
these
Characters
,
may
unquestionably
conclude
of
himself
,
that
he
is
an
Honest
Man
to
God-ward
,
a
true
Israelite
indeed
,
in
whom
there
is
no
guile
.
Come
we
now
,
in
the
second
place
,
To
take
a
view
of
the
Vpright-Man
in
his
civil
Conversation
:
To
give
some
account
of
him
with
reference
to
his
Carriage
and
Demeanour
amongst
Men.
And
here
again
we
must
consider
him
under
two
capacities
,
as
a
Private
Person
,
and
as
a
Magistrate
.
And
First
,
As
a
Private
Person
,
The
general
Rule
by
which
he
frames
and
models
his
whole
Conversation
,
is
such
a
prudent
and
diligent
care
of
himself
,
and
his
own
good
,
as
is
not
only
consistent
with
,
but
doth
effectually
tend
to
promote
the
Good
and
Happiness
of
all
others
that
he
deals
with
.
This
is
the
Fundamental
Principle
which
he
lays
down
to
observe
in
all
his
commerce
with
Mankind
.
For
he
considers
that
every
Man
in
the
World
hath
a
right
to
be
happy
as
well
as
himself
:
And
he
considers
,
that
,
as
things
are
so
contriv'd
,
that
he
cannot
be
happy
without
the
assistance
of
others
:
So
it
is
infinitely
reasonable
that
he
in
like
manner
should
contribute
his
endeavours
to
the
making
them
happy
also
.
These
now
being
the
main
Principles
of
his
Mind
,
he
takes
care
in
his
whole
Conversation
that
his
Actions
and
Carriage
be
suitable
to
them
,
and
bear
some
proportion
with
them
.
And
therefore
,
we
may
be
sure
that
he
is
a
Man
exactly
Just
in
all
his
dealings
,
and
would
not
knowingly
do
the
least
wrong
or
injury
to
any
,
though
he
could
gain
never
so
much
by
it
;
and
were
he
never
so
secure
that
he
could
do
it
without
discovery
.
He
is
a
Man
,
that
where
he
is
trusted
,
is
faithful
to
the
uttermost
.
Never
making
advantages
of
Mens
credulity
,
nor
abusing
the
considence
they
repose
in
him
.
He
is
one
,
that
in
point
of
fair
dealing
between
Man
and
Man
,
is
severe
even
to
Scrupulosity
;
and
he
would
rather
sit
down
with
loss
,
than
serve
his
own
ends
by
any
practice
that
hath
but
a
bad
report
,
that
hath
but
even
the
appearance
or
suspicion
of
evil
in
it
;
though
in
the
mean
time
he
knows
that
what
is
got
by
such
practices
is
by
some
Men
accounted
lawful
gain
.
He
is
a
Man
of
great
candour
,
and
sweetness
,
and
obligingness
in
his
Behaviour
:
But
withal
,
as
on
one
hand
he
is
careful
not
to
run
himself
into
Inconveniencies
by
his
good
nature
:
So
on
the
other
hand
,
the
kindness
and
good-will
he
professeth
to
all
about
him
,
is
more
than
a
compliment
,
or
a
semblance
of
his
countenance
.
For
his
fair
speeches
are
always
attended
with
honest
dealings
;
and
what
he
once
promiseth
,
he
is
punctual
in
making
it
good
,
though
it
be
to
his
own
prejudice
.
He
is
a
Man
that
loves
a
good
Name
and
Reputation
,
as
well
as
any
one
,
and
is
extremely
tender
of
it
;
but
yet
he
scorns
to
make
use
of
any
evil
Arts
,
either
for
the
procuring
,
or
preserving
it
.
And
consequently
,
he
is
a
Man
that
hates
all
mean
and
servile
compliance
,
and
will
neither
speak
nor
do
any
thing
against
the
sense
of
his
Mind
for
the
humouring
any
.
Flattery
and
Dissimulation
he
abhors
,
and
he
dares
speak
his
Mind
,
when
he
judges
it
fit
and
reasonable
;
even
though
he
knows
the
doing
it
will
give
offence
.
And
as
he
is
perfectly
averse
to
all
Fawning
and
Flattery
:
So
he
is
above
Envy
and
Detraction
.
He
never
lessens
another
Man
to
make
himself
greater
;
nor
looks
upon
the
prosperity
of
his
Neighbour
with
an
evil
Eye
;
backbiting
,
and
carrying
about
idle
stories
is
not
the
thing
he
lives
by
.
He
puts
a
fair
construction
upon
other
Mens
Words
and
Actions
,
and
will
rather
conceal
a
real
fault
,
than
make
it
worse
in
the
reporting
it
.
He
hopes
and
thinks
the
best
of
all
Men
;
and
rejoyceth
in
the
happiness
of
those
about
him
.
He
doth
as
much
good
as
he
can
;
and
that
good
that
is
done
by
others
,
he
is
so
far
from
envying
,
that
he
thanks
God
for
it
as
if
he
had
done
it
himself
.
He
is
a
Man
of
great
Plainness
and
Simplicity
;
apert
and
open
,
and
free
in
all
his
Carriage
.
You
may
always
know
where
to
have
him
,
for
his
Words
and
his
Thoughts
always
go
together
.
And
though
he
is
careful
not
to
be
lavish
of
his
Speech
,
nor
at
all
times
to
discover
all
his
Mind
:
Yet
he
is
as
careful
,
that
what
he
doth
speak
shall
be
agreeable
to
Truth
;
and
he
so
speaks
it
that
those
that
hear
him
may
take
measures
of
his
Mind
from
it
.
He
is
a
Man
,
who
though
he
be
very
watchful
of
opportunities
to
do
himself
good
,
and
very
sagacious
in
spying
dangers
,
and
avoiding
them
:
Yet
he
never
uses
any
indirect
means
,
either
for
the
benefiting
or
securing
himself
.
He
scorns
to
make
advantages
of
any
Man's
necessities
:
Nor
will
he
undermine
another
for
the
effecting
of
his
own
designs
.
Deceit
and
Collusion
are
strangers
to
all
his
dealings
.
Above
all
things
he
hates
a
Trick
;
and
in
his
account
to
be
a
Man
of
Intrigues
,
a
cunning
or
a
shrewd
Fellow
,
is
but
a
more
gentile
term
for
a
Knave
.
In
a
word
,
the
designs
he
proposeth
to
himself
are
all
Honest
and
Just
,
and
such
as
tend
to
the
good
of
the
Community
as
well
as
his
Own
,
but
to
no
Man's
loss
or
hindrance
.
And
the
means
he
useth
for
accomplishing
these
designs
,
are
all
fair
and
regular
;
and
so
free
is
both
his
Heart
and
his
Actions
from
all
Imposture
,
that
he
cares
not
if
all
the
World
were
privy
to
them
.
This
is
the
Man
that
is
Vpright
in
his
Conversation
towards
Men.
The
Man
that
with
the
Wisdom
of
the
Serpent
joyns
the
Innocence
and
Simplicity
of
the
Dove
.
But
thus
much
of
the
Vpright
Man
as
a
Private
Person
;
Let
us
now
view
him
a
little
under
a
more
conspicuous
character
.
Let
us
consider
him
as
a
Magistrate
intrusted
with
the
management
of
publick
affairs
.
(
Which
is
the
Second
particular
we
are
to
insist
on
under
this
head
)
and
here
the
Upright
Man
is
still
the
same
,
acted
by
the
same
Principles
,
pursuing
still
the
same
designs
we
have
hitherto
mentioned
.
Onely
his
Vertues
have
another
Sphere
and
another
Object
,
and
therefore
require
another
consideration
.
The
great
thing
he
proposes
to
himself
in
taking
any
Office
upon
him
,
is
the
glory
of
God
,
and
the
publick
good
.
The
Honour
and
Dignity
of
the
place
,
and
the
other
worldly
advantages
that
may
attend
it
,
are
but
secondary
considerations
with
him
.
The
first
is
his
main
design
,
which
he
steadily
and
constantly
pursues
throughout
the
whole
Administration
of
his
Office
;
the
other
is
never
thought
on
but
with
subordination
to
the
former
.
And
therefore
acting
from
such
Principles
as
these
,
we
may
easily
conclude
him
to
be
a
Man
whose
Counsels
and
Actions
are
not
steer'd
by
the
wind
of
popular
Applause
,
but
by
the
sense
of
his
Duty
.
He
studies
not
to
ingratiate
himself
with
Men
,
but
to
discharge
a
good
Conscience
.
He
is
more
careful
to
be
a
Good
Magistrate
than
to
be
a
Loved
one
;
though
(
so
happily
are
things
contriv'd
,
that
)
in
being
the
former
he
rarely
fails
of
the
latter
.
The
consequence
of
which
is
,
that
he
is
a
Man
of
great
Courage
and
Boldness
,
and
Resolution
.
He
dares
to
do
whatsoever
is
fit
,
and
just
,
and
conducive
to
the
publick
good
,
what
discouragements
soever
he
meet
with
.
Neither
the
menaces
of
the
Mighty
,
nor
the
murmurings
of
the
Multitude
,
can
fright
him
from
his
Duty
.
For
he
dreads
none
but
God
;
nor
fears
to
do
any
thing
but
what
is
misbecoming
him
.
But
then
he
is
a
Man
that
doth
not
resolve
things
hastily
,
and
upon
the
consideration
of
a
few
particulars
,
but
takes
good
advice
,
and
useth
mature
deliberation
before
he
determines
himself
.
He
doth
nothing
precipitately
:
But
weighs
all
things
represented
to
him
,
as
impartially
as
he
can
.
His
Ears
are
open
to
all
Parties
,
and
he
debates
what
is
said
,
without
Passion
or
Prejudice
or
Prepossession
;
and
he
always
considers
more
what
is
spoken
,
than
who
it
is
that
speaks
it
.
He
is
a
Man
whom
you
cannot
so
much
disoblige
as
by
attempting
to
corrupt
him
.
Neither
the
regard
of
his
profit
,
nor
his
kindness
to
his
Friends
,
can
in
Matters
of
Right
,
tempt
him
to
act
against
his
inward
sense
.
As
to
these
things
he
is
as
blind
as
Justice
herself
,
and
you
may
as
soon
draw
the
Sun
from
his
line
,
as
him
from
the
steady
and
strict
paths
of
Righteousness
.
He
is
a
Man
that
looks
upon
his
Office
rather
as
a
burthen
,
than
a
preferment
.
And
therefore
he
is
wonderfully
solicitous
about
the
well
discharging
it
.
His
care
and
study
is
chiefly
employed
upon
the
Publick
,
and
he
rather
suffers
the
miscarriage
of
his
own
affairs
than
that
the
Community
by
his
negligence
should
receive
any
prejudice
.
While
others
are
doing
their
own
business
,
he
is
watching
for
the
common
good
;
for
he
always
remembers
that
he
is
a
publick
person
,
and
that
the
time
and
strength
that
God
affords
him
are
not
his
,
but
theirs
,
by
and
for
whom
he
is
intrusted
.
He
is
a
Man
that
imploys
all
his
power
and
interest
,
as
much
as
is
possible
,
for
the
maintenance
of
the
worship
and
service
of
God
,
and
the
defence
and
encouragement
of
the
true
Religion
.
For
he
considers
God
,
as
the
first
and
principal
person
to
be
respected
in
all
Governments
and
Societies
,
as
being
not
only
the
Author
but
the
Head
of
them
.
And
he
remembers
that
Religion
doth
so
much
influence
the
Civil
State
,
that
the
happiness
and
ruin
of
Cities
and
Kingdoms
are
link'd
with
the
well
or
ill
management
of
it
.
And
in
pursuance
of
this
his
Zeal
for
God
and
Religion
,
he
takes
care
,
as
much
as
in
him
lies
,
to
encourage
those
Persons
that
are
Vertuous
and
Good
,
and
to
suppress
and
bring
out
of
credit
all
Vice
and
Debauchery
,
all
Impiety
and
Irreligion
,
all
Faction
and
Disorder
;
together
with
the
Maintainers
and
Abettors
of
them
.
He
is
a
Man
,
that
effectually
makes
good
Job's
Character
of
himself
,
who
was
also
a
Magistrate
:
He
puts
on
Righteousness
and
it
cloaths
him
,
his
Judgment
is
a
Robe
and
a
Diadem
:
He
is
Eyes
to
the
Blind
,
and
Feet
he
is
to
the
Lame
:
He
is
a
Father
to
the
Poor
,
and
the
cause
which
he
knoweth
not
he
searcheth
out
:
He
breaketh
the
Jaws
of
the
Wicked
,
and
plucketh
the
Spoil
out
of
his
Teeth
.
He
is
a
Man
that
looketh
upon
himself
to
have
a
Trust
both
with
reference
to
to
those
above
him
,
and
those
under
him
:
And
therefore
he
is
careful
to
carry
himself
with
an
even
steady
hand
,
with
respect
to
both
;
studiously
endeavouring
,
both
to
preserve
his
Allegiance
to
his
Prince
,
and
his
Fidelity
to
the
Publick
:
Neither
invading
the
Rights
of
the
one
,
nor
injuring
the
Liberties
of
the
other
.
He
is
one
,
that
,
next
to
the
Honour
of
God
,
studies
the
Peace
and
Quiet
of
the
Place
where
he
is
concern'd
.
And
therefore
,
as
on
one
hand
he
is
watchful
in
spying
out
Dangers
,
and
quick
in
applying
such
Remedies
to
them
as
are
proper
in
the
Place
and
Station
he
holds
:
So
on
the
other
side
he
neither
takes
nor
gives
the
Alarm
upon
every
slight
Surmise
,
or
popular
Apprehension
.
He
makes
the
best
of
all
things
that
happen
;
and
by
his
Prudence
and
Moderation
endeavours
to
extinguish
growing
Flames
rather
than
add
Fewel
to
them
;
to
calm
and
allay
Mens
Jealousies
and
Animosities
,
rather
than
to
excite
and
increase
them
.
Lastly
,
To
conclude
;
He
is
a
Man
,
that
fears
God
,
that
honours
the
King
;
that
is
observant
of
the
Laws
;
that
is
true
to
the
Government
;
and
that
meddles
not
with
them
that
are
given
to
change
.
Having
thus
given
you
an
account
of
the
Upright
Man
,
under
the
several
principal
relations
in
which
he
stands
;
I
come
now
in
the
second
place
,
for
the
comfort
of
all
that
are
such
,
and
for
the
encouragement
of
all
others
to
endeavour
to
be
such
;
to
set
forth
the
advantages
and
privileges
,
that
such
a
Man
enjoys
in
evil
and
dangerous
times
.
To
the
Vpright
there
ariseth
Light
in
the
Darkness
.
Darkness
,
as
I
told
you
before
,
is
a
word
by
which
the
Scripture
expresseth
any
kind
of
Straits
,
or
Difficulties
,
or
Adversities
.
Thus
Job
15.21
.
Darkness
is
there
opposed
to
Prosperity
;
thus
Lam.
3.2
.
I
am
the
man
,
(
saith
the
Prophet
)
that
have
seen
Affliction
,
by
the
rod
of
his
wrath
he
hath
led
me
and
brought
me
into
Darkness
.
And
thus
likewise
,
to
name
no
more
Texts
,
Joel
2.2
.
The
day
of
God's
Visitation
upon
Jerusalem
,
is
called
a
Day
of
Gloominess
and
Darkness
;
a
Day
of
Clouds
and
thick
Darkness
.
This
now
being
the
Notion
of
Darkness
:
when
it
is
said
in
the
Text
,
To
the
Vpright
Man
there
ariseth
Light
in
the
Darkness
;
By
Light
we
may
understand
any
one
of
these
three
things
,
that
is
to
say
,
By
Light
,
we
may
understand
Light
for
his
Guidance
and
Direction
;
and
then
the
sense
is
,
That
in
critical
and
perillous
times
the
Vpright
Man
of
all
others
,
will
be
best
enabled
to
order
and
manage
his
Affairs
.
Or
secondly
,
By
Light
we
may
understand
Safety
and
Defence
,
as
the
word
is
sometimes
taken
in
Scripture
;
and
then
the
sense
is
,
That
in
evil
times
the
Vpright
Man
walks
most
free
from
danger
;
He
of
all
others
may
expect
security
and
protection
in
a
common
Calamity
.
Or
thirdly
,
By
Light
we
may
understand
Peace
and
Joy
(
as
that
likewise
is
another
usual
sense
of
the
word
,
)
and
then
the
meaning
is
,
That
in
evil
times
,
let
things
happen
as
they
will
,
though
it
should
be
the
fortune
of
the
Upright
Man
to
be
opprest
in
the
Crowd
;
yet
this
happiness
he
will
always
have
,
that
his
Mind
will
be
at
perfect
ease
and
peace
.
Nothing
shall
ever
discompose
him
,
but
in
the
midst
of
his
Sufferings
his
Heart
shall
be
replenished
with
perpetual
Comfort
.
In
any
one
of
these
senses
the
Text
may
be
taken
,
and
in
all
the
Three
it
fails
not
to
be
made
good
to
the
Vpright
Man
.
First
,
To
the
Vpright
Man
there
ariseth
Light
in
the
Darkness
,
taking
Light
for
Guidance
and
Direction
.
Be
the
times
never
so
dark
,
he
hath
this
happiness
,
that
he
is
rarely
at
a
loss
how
to
steer
his
course
.
He
finds
his
way
easily
,
when
other
Men
are
quite
bewildred
;
and
he
readily
expedites
himself
out
of
such
difficulties
as
those
that
act
by
other
principles
find
themselves
grievously
intangled
with
.
This
is
a
thing
that
should
mightily
recommend
the
practice
of
Uprightness
,
especially
in
evil
times
;
and
that
it
is
really
attended
with
this
advantage
,
must
needs
be
acknowledged
upon
these
two
accounts
.
First
,
To
an
Upright
Man
his
way
lies
plainer
,
and
is
more
easily
seen
and
discovered
.
And
Secondly
,
He
hath
a
greater
Light
to
see
it
by
,
than
those
that
take
other
measures
in
the
management
of
their
designs
.
First
,
The
Upright
Man
of
all
others
most
easily
sees
his
way
,
for
it
lies
plain
and
even
,
and
strait
before
him
.
Whereas
the
ways
of
Vice
and
Wickedness
are
extremely
crooked
,
full
of
windings
and
turnings
.
Whoever
pursues
evil
Designs
,
and
is
a
Slave
to
base
Affections
,
must
necessarily
intangle
himself
in
infinite
Labyrinths
,
through
the
course
of
his
Life
.
For
having
several
ends
to
pursue
,
and
those
many
times
inconsistent
one
with
another
:
it
cannot
be
avoided
but
that
in
many
circumstances
he
lights
into
,
he
will
be
extremely
at
a
loss
how
to
behave
himself
.
If
he
go
this
way
,
then
will
something
come
to
Light
,
which
he
studiously
endeavours
to
conceal
;
if
he
go
that
way
,
then
he
disobliges
some
Man
or
some
Party
whose
interest
is
necessary
to
support
him
;
If
he
go
a
third
way
,
he
destroys
that
which
is
his
main
design
.
At
what
a
loss
now
in
such
a
case
as
this
must
a
Man
needs
be
in
the
determining
himself
?
Upon
what
a
rack
is
his
understanding
put
,
to
get
fairly
rid
of
these
Difficulties
?
And
yet
such
Dilemmas
as
these
is
every
one
that
walks
not
Uprightly
,
ever
and
anon
crampt
with
in
his
Counsels
and
Deliberations
.
But
suppose
he
get
well
over
the
present
Difficulty
,
yet
he
is
but
where
he
was
;
For
upon
the
next
emergency
of
Affairs
,
he
is
as
much
puzled
and
nonplust
as
before
.
The
same
method
will
not
serve
him
twice
for
the
carrying
on
his
designs
.
As
often
as
new
occasions
arise
,
so
often
must
he
alter
his
Counsels
,
and
take
new
measures
:
so
that
he
is
always
unsteady
,
often
inconsistent
with
himself
;
utterly
unresolv'd
what
Man
he
shall
be
,
or
what
part
he
shall
act
,
in
the
next
Scene
that
offers
it self
.
These
Difficulties
and
Perplexities
the
Man
of
Intrigues
is
always
hamper'd
with
;
and
they
necessarily
arise
from
the
various
flexures
and
turnings
of
the
way
that
leads
to
his
ends
:
But
the
contrary
of
all
this
is
the
Lot
of
the
Upright
Man
.
For
his
way
neither
lies
on
this
side
,
nor
on
that
side
,
but
always
strait
forward
.
He
hath
but
one
great
end
to
pursue
,
and
that
is
to
discharge
a
good
Conscience
:
all
his
other
concernments
are
wholly
regulated
by
that
.
The
consequence
of
which
is
,
That
he
hath
no
clashing
of
interests
to
perplex
his
deliberations
;
no
little
turns
that
must
be
served
,
to
divert
him
to
the
right
hand
or
to
the
left
,
but
he
always
looks
straight
before
him
:
so
that
all
his
resolutions
are
easily
made
;
most
of
those
Difficulties
that
intangle
other
Men
are
quite
cut
off
and
avoided
;
his
Counsels
and
his
Methods
are
always
the
same
;
and
he
is
seldom
at
a
loss
how
to
behave
himself
upon
a
new
emergency
.
In
a
word
,
his
way
is
commonly
so
plain
that
he
stands
in
need
of
little
advice
or
instruction
for
the
finding
it
.
And
this
is
that
which
Solomon
hath
told
us
,
The
Integrity
of
the
Vpright
shall
guide
him
.
For
,
the
path
of
the
just
is
a
shining
light
.
But
2dly
,
If
it
be
his
Lot
to
fall
into
such
circumstances
,
where
his
way
is
not
so
plain
,
but
that
there
is
need
of
great
advice
and
deliberation
what
course
to
steer
;
as
it
often
happens
,
especially
in
such
times
as
the
Text
speaks
of
:
Yet
here
the
Upright
Man
hath
the
advantage
of
all
those
that
walk
by
different
principles
;
for
(
all
other
things
equal
)
he
has
more
Light
to
direct
him
in
the
finding
of
his
way
than
they
have
.
There
is
this
difference
,
between
a
Man
that
walks
Uprightly
in
all
his
conversation
,
and
a
Man
that
hath
sinister
ends
of
his
own
to
pursue
:
The
former
hath
always
the
free
use
of
his
Intellectual
Powers
,
and
can
exert
his
Reason
in
its
highest
perfection
,
and
to
the
best
advantage
:
Whereas
the
latter
is
horribly
clouded
in
his
discerning
Faculties
.
He
hath
constantly
a
mist
before
his
Eyes
,
which
hinders
him
from
rightly
distinguishing
the
objects
he
looks
upon
;
and
consequently
occasions
many
blunders
and
mistakes
in
the
choice
of
his
way
.
My
meaning
is
this
,
Whoever
frames
his
Life
by
other
Measures
than
those
of
Honesty
and
Conscience
;
whoever
intemperately
pursueth
his
private
ends
or
is
a
slave
to
inordinate
Passions
let
them
be
of
what
kind
they
will
:
These
things
do
clap
such
a
Byas
upon
his
Soul
,
as
renders
him
utterly
uncapable
of
making
a
right
judgment
of
things
before
him
,
and
consequently
must
unavoidably
expose
him
to
a
great
many
dangerous
errours
in
the
management
of
his
affairs
;
and
this
oftentimes
in
Matters
that
have
no
great
difficulty
in
them
.
Take
any
one
of
the
Passions
that
usually
govern
the
Man
that
hath
no
principles
of
Conscience
;
let
it
be
either
Fear
,
or
Envy
,
or
Revenge
,
or
Vain-glory
,
or
Avarice
,
or
Ambition
;
it
is
a
wonderful
thing
to
see
how
monstrously
they
distort
his
Reason
,
and
what
odd
extravagant
courses
they
put
him
upon
;
and
this
even
in
plain
easy
cases
;
Nay
,
though
the
Man
,
in
other
things
,
where
his
affections
have
no
influence
,
be
a
very
wise
Man
.
One
could
scarce
imagine
the
power
that
these
things
have
over
a
Man's
Judgment
;
but
that
we
every
day
see
such
strange
instances
of
it
.
But
now
the
Upright
Man
is
not
in
the
least
obnoxious
to
any
of
these
inconveniences
:
For
having
no
turns
to
serve
but
those
that
are
honest
and
good
;
having
no
private
Affections
or
Passions
to
be
gratified
;
he
looks
upon
things
in
a
pure
and
simple
Light
,
and
not
through
a
coloured
Glass
.
And
consequently
,
his
conceptions
of
them
as
far
as
humane
endeavours
can
secure
,
are
according
to
their
Nature
;
and
his
determinations
and
resolutions
are
suitable
to
his
conceptions
;
that
is
to
say
,
are
reasonable
and
fit
,
and
such
as
become
the
occasion
.
As
his
main
design
is
to
do
in
all
instances
that
which
is
best
;
so
that
design
preserves
him
from
mistaking
in
his
Notions
of
what
is
best
.
His
Reason
and
Understanding
are
free
and
at
liberty
;
and
if
there
do
arise
any
knot
or
difficulty
,
he
of
all
others
is
likely
to
untie
it
with
the
greatest
ease
.
And
this
is
that
which
the
Psalmist
hath
told
us
,
The
fear
of
the
Lord
is
the
beginning
of
Wisdome
,
a
good
Vnderstanding
have
all
they
that
do
thereafter
.
But
Secondly
,
If
we
take
Light
for
Safety
and
Security
,
for
Defence
and
Protection
,
as
it
is
sometimes
used
in
the
Holy
Scripture
:
In
this
sense
also
Light
ariseth
to
the
Vpright
in
times
of
Darkness
.
For
such
a
Man
may
in
the
worst
of
times
,
above
all
other
Men
,
promise
these
things
to
himself
.
And
this
is
that
which
Solomon
tells
us
,
He
that
walketh
Vprightly
walketh
surely
.
arise
to
the
Vpright
in
Darkness
,
seemeth
chiefly
to
respect
his
Security
from
Danger
in
the
times
of
a
Common
Calamity
;
as
appears
by
what
immediately
followeth
;
viz.
He
shall
not
be
moved
for
ever
;
he
shall
not
be
afraid
of
evil
tidings
,
his
heart
shall
not
shrink
untill
he
see
his
desire
upon
his
Enemies
.
Now
this
Security
in
times
of
Danger
the
Upright
Man
may
expect
upon
these
two
accounts
.
First
,
his
Uprightness
in
its
own
Nature
(
as
things
are
contrived
and
carried
on
in
the
World
)
doth
above
all
other
things
conduce
to
it
.
And
Secondly
,
He
is
upon
account
thereof
intituled
to
God's
more
particular
Protection
.
First
,
The
Paths
of
Uprightness
are
in
themselves
such
as
naturally
tend
to
secure
a
Man
in
Evil
and
Dangerous
times
.
For
first
,
They
do
really
contribute
to
the
Good
and
Happiness
of
the
Publick
,
in
the
which
every
Man
's
private
safety
is
in
a
manner
bound
up
.
As
by
wickedness
(
they
are
the
words
of
Solomon
)
a
City
is
overthrown
:
so
by
the
blessing
of
the
Vpright
it
is
exalted
.
Every
Upright
Man
is
really
a
benefactor
to
the
Publick
:
For
by
him
and
such
as
he
,
Cities
and
Kingdoms
are
supported
which
would
otherwise
fall
into
confusion
.
The
whole
Body
Politick
owes
its
preservation
to
the
vertuous
Care
,
and
honest
endeavours
of
Upright
Men.
And
every
such
Man
in
particular
reaps
the
benefit
of
such
his
Endeavours
;
for
he
shares
in
his
own
Person
that
protection
and
security
he
procures
to
the
Community
.
And
if
he
had
not
been
Upright
,
as
the
Publick
would
have
fared
something
the
worse
for
it
:
So
it
is
certain
he
in
his
private
Capacity
,
would
in
the
same
proportion
,
have
fared
the
worse
also
.
But
this
consideration
of
the
conduciveness
of
Honesty
and
Uprightness
to
the
Good
of
the
Publick
,
I
direct
chiefly
to
those
that
are
in
Office
and
Authority
;
for
really
their
carriage
and
conduct
hath
a
more
than
ordinary
stroak
in
the
good
or
bad
success
of
the
common
affairs
.
And
therefore
it
concerns
them
especially
to
look
to
themselves
,
that
they
be
Men
of
Integrity
,
and
keep
a
Good
Conscience
in
the
discharge
of
their
Trust
.
Upon
their
Upright
walking
,
the
safety
and
preservation
of
the
Publick
doth
more
depend
,
than
upon
the
Endeavours
of
a
thousand
private
Men.
Though
they
are
but
particular
Persons
,
yet
being
vested
with
Authority
,
their
Conduct
and
Management
hath
as
great
an
influence
upon
the
common
Good
or
the
common
Ruin
,
as
if
they
were
a
Multitude
;
and
single
as
they
are
,
they
do
in
a
great
Measure
carry
the
Balance
of
the
publick
Fortune
in
their
Hands
.
But
Secondly
,
The
conduciveness
of
every
Man's
Uprightness
,
to
the
publick
good
is
not
the
only
consideration
,
upon
which
it
is
recommendable
,
as
a
means
for
obtaining
safety
and
security
in
evil
times
.
For
let
the
Publick
go
as
it
will
:
In
the
worst
of
times
,
if
any
Man
can
in
probability
be
thought
able
to
shift
for
himself
;
if
any
Man
can
in
reason
hope
to
escape
the
Violence
and
Iniquity
of
the
times
,
the
Upright
Man
,
the
Man
of
Honesty
and
Integrity
is
likelyest
to
be
the
Man
:
I
say
in
reason
he
is
likelyest
,
and
as
things
commonly
go
.
For
he
of
all
others
takes
the
surest
course
to
preserve
himself
;
and
is
least
obnoxious
either
to
the
malice
or
the
envy
,
the
undermining
or
the
rapine
,
of
open
Enemies
or
pretended
Friends
.
All
Knavery
and
dishonest
Dealings
set
a
Man
up
for
a
Mark
to
be
shot
at
;
but
Uprightness
and
Integrity
is
a
Shield
and
a
Protection
.
The
Upright
Man
doth
so
order
the
course
of
his
Life
,
that
he
usually
avoids
all
those
Rocks
that
other
Men
split
upon
,
and
which
usually
prove
their
ruin
.
The
undoing
of
most
Men
even
in
evil
times
,
lies
commonly
at
their
own
door
,
and
they
may
thank
themselves
for
it
.
If
they
had
been
sufficiently
careful
of
themselves
,
the
malignity
of
the
times
would
scarce
have
touch'd
them
.
It
is
generally
either
very
great
carelesness
and
gross
neglect
of
their
own
affairs
;
or
the
lavishness
or
intemperance
of
their
Tongues
;
or
an
ill
gotten
Estate
;
or
private
Injuries
they
have
done
,
and
private
Grudges
they
have
contracted
;
or
pragmaticalness
in
other
Mens
Matters
;
or
factious
adherence
to
a
Party
;
or
breach
of
Trust
;
or
treachery
to
the
Publick
,
or
the
like
:
I
say
,
it
is
these
things
that
do
most
commonly
draw
Mischief
upon
Mens
Heads
,
and
lay
the
Foundations
of
all
those
straits
and
difficulties
in
which
they
are
intangled
even
in
the
worst
of
times
.
But
now
the
Upright
Man
doth
in
a
great
Mesure
avoid
all
these
occasions
;
for
his
principles
do
oblige
him
to
walk
in
a
way
that
is
diametrically
opposite
to
the
things
I
have
mentioned
.
The
Upright
Man
treads
upon
such
sure
Foundations
,
and
his
Ways
are
so
universally
approved
by
Mankind
;
that
,
as
things
usually
go
,
no
Man
will
easily
offer
him
injury
,
but
it
will
be
to
his
own
detriment
.
The
Rule
he
walks
by
is
such
,
as
doth
effectually
procure
him
the
most
Friends
and
the
fewest
Enemies
,
for
he
takes
the
course
to
oblige
all
sorts
of
Men
;
and
consequently
he
cannot
easily
fail
of
finding
those
who
will
use
their
utmost
endeavour
to
assist
and
rescue
him
,
when
he
lights
into
any
difficult
circumstances
.
His
righteous
conversation
is
so
unexceptionable
;
and
so
prudent
he
is
in
the
management
of
his
affairs
;
that
those
that
love
him
not
,
will
not
easily
find
an
occasion
to
do
him
much
mischief
.
Even
those
that
have
no
acquaintance
with
him
,
yet
have
so
much
concernment
for
Honesty
and
Uprightness
in
general
,
that
they
will
study
to
give
him
what
assistance
and
defence
they
can
,
out
of
a
natural
sense
that
it
is
fit
a
good
Man
should
be
protected
;
and
that
,
for
any
thing
they
know
,
his
Case
and
Circumstances
may
come
to
be
theirs
.
And
those
that
have
lost
all
sense
of
good
and
evil
,
yet
out
of
care
to
preserve
their
credit
amongst
Men
(
amongst
the
generality
of
whom
,
to
be
an
honest
Man
will
always
signifie
a
great
deal
;
for
when
all
is
done
,
it
is
impossible
to
extirpate
the
notions
of
Vertue
and
Honesty
out
of
the
Minds
of
the
Multitude
:
)
I
say
,
in
point
of
their
own
credit
and
interest
they
are
concern'd
to
be
careful
how
they
oppress
such
a
Man
.
But
whatever
become
of
these
things
;
how
ineffectual
soever
all
humane
means
may
be
for
the
securing
and
preserving
an
Upright
Man
in
evil
times
:
Yet
in
the
second
place
,
he
has
another
Auchor
to
stay
himself
upon
,
which
is
more
firm
and
stable
,
and
which
will
not
fail
him
:
and
that
is
the
protection
of
God
Almighty
:
The
care
of
his
particular
Providence
to
which
he
is
intituled
.
Men
may
plot
and
design
;
may
model
and
contrive
;
may
order
and
manage
things
as
they
please
:
But
when
all
is
done
it
is
God
that
governeth
the
World
;
and
either
blasts
their
most
fair
and
hopeful
Projects
;
or
if
he
suffers
them
to
succeed
,
turns
them
to
what
use
and
purposes
he
pleases
:
Now
this
God
that
Rules
and
disposeth
all
things
(
even
the
most
particular
;
For
not
a
sparrow
doth
fall
to
the
ground
without
his
will
;
and
by
him
the
very
hairs
of
our
head
are
numbred
)
This
God
hath
engaged
himself
,
to
take
care
in
an
especial
manner
,
of
those
that
fear
him
,
and
walk
Uprightly
before
him
.
He
hath
passed
his
Promise
over
and
over
again
,
make
their
Righteousness
as
clear
as
the
Light
,
and
their
just
dealing
as
the
noon
day
.
They
shall
not
be
confounded
in
the
perilous
time
,
and
in
the
days
of
dearth
they
shall
have
enough
.
Though
they
fall
they
shall
not
be
cast
down
,
for
the
Lord
upholdeth
them
with
his
hand
.
In
a
word
,
that
he
will
be
their
strength
in
the
time
of
Trouble
;
he
will
stand
by
them
and
save
them
,
he
will
deliver
them
from
the
ungodly
;
he
will
save
them
because
they
put
their
trust
in
him
.
It
would
be
endless
to
quote
all
the
passages
in
the
Book
of
God
that
speak
to
this
purpose
.
And
therefore
I
shall
dismiss
this
point
with
that
remarkable
one
which
we
find
in
the
Prophecy
of
Isaiah
,
He
that
walketh
Righteously
and
speaketh
Vprightly
;
He
that
despiseth
the
gain
of
oppressions
;
that
shaketh
his
hands
from
holding
of
bribes
;
that
stoppeth
his
ears
from
hearing
of
blood
;
and
shutteth
his
eyes
from
seeing
evil
:
He
shall
dwell
on
high
;
his
place
of
defence
shall
be
the
munitions
of
Rocks
;
his
bread
shall
be
given
him
,
his
water
shall
be
sure
.
The
sense
of
which
in
short
is
this
,
That
whoever
walks
Uprightly
,
and
makes
a
Conscience
of
his
ways
:
such
a
Man
shall
be
always
under
the
watchful
care
and
protection
of
the
Divine
Providence
.
And
never
will
God
suffer
him
to
fall
into
any
grievous
distress
;
but
he
shall
always
have
such
a
portion
of
the
good
things
of
this
World
afforded
to
him
,
as
will
be
sufficient
not
only
to
make
his
life
supportable
,
but
easy
.
And
in
truth
,
the
experience
of
the
World
generally
makes
this
good
:
Honest
and
Upright
Men
for
the
most
part
,
in
the
most
publick
Calamities
fare
well
;
at
least
much
better
than
those
that
are
not
so
.
In
their
greatest
extremities
,
when
they
have
no
prospect
of
deliverance
from
any
humane
means
,
strange
extraordinary
unexpected
succour
and
relief
doth
arrive
to
them
.
In
a
word
,
that
care
of
the
special
Providence
of
God
attends
them
,
that
they
are
never
miserable
,
however
they
may
be
now
and
then
cut
short
in
their
outward
Fortunes
.
But
it
must
be
acknowledged
,
that
though
Piety
and
Uprightness
hath
the
promise
of
security
in
this
Life
;
and
that
promise
for
the
most
part
,
and
in
general
speaking
is
made
good
:
Yet
there
are
a
great
many
exempt
cases
.
God
may
see
it
fit
now
and
then
to
suffer
an
Upright
Man
to
be
opprest
,
and
to
perish
in
a
common
ruin
;
and
this
without
any
violation
of
his
promises
of
this
kind
,
which
do
indeed
respect
no
more
than
the
ordinary
common
events
and
successes
of
things
.
But
yet
even
in
this
case
,
still
there
will
To
the
Vpright
arise
Light
in
the
Darkness
;
that
is
,
Light
in
the
third
sense
we
have
given
of
the
word
,
viz.
taking
Light
for
Peace
and
Joy
and
Comfort
.
And
this
is
that
which
the
Psalmist
tells
us
in
another
place
,
Light
is
sown
for
the
Righteous
,
and
Gladness
for
the
Vpright
in
heart
.
Whatever
Afflictions
come
upon
the
Upright
Man
,
yet
he
hath
this
advantage
of
other
Men
,
that
he
bears
them
infinitely
more
lightly
than
they
do
;
They
are
really
no
great
disturbance
to
him
,
for
he
enjoys
the
same
calmness
and
serenity
of
Mind
;
the
same
peace
and
quiet
and
contentment
that
ever
he
did
.
His
present
sufferings
are
rather
matter
of
rejoycing
and
triumph
to
him
,
than
of
discontent
and
repining
;
for
he
knows
that
they
come
upon
him
,
by
the
Counsel
and
Disposal
of
the
great
Governour
of
the
World
:
And
he
knows
that
he
hath
so
sincerely
approved
himself
to
God
,
and
is
so
well
beloved
by
him
;
that
he
should
not
have
been
ordered
into
these
Circumstances
,
had
it
not
been
really
for
his
good
.
And
this
Consideration
doth
so
effectually
support
him
under
all
the
Difficulties
that
he
hath
to
conflict
with
,
that
he
not
only
sits
down
casily
and
quietly
,
but
is
very
well
pleased
with
the
dispensations
of
the
Divine
Providence
towards
him
;
how
ingrateful
soever
they
may
be
to
Flesh
and
Blood
.
Let
what
will
happen
to
him
,
he
is
full
of
Peace
and
Joy
.
For
he
hath
met
with
no
disappointment
of
his
designs
.
His
great
aim
was
to
please
God
;
and
his
Conscience
from
God's
word
assures
him
that
he
has
done
it
;
and
he
hath
nothing
to
do
farther
but
to
wait
for
the
happy
time
,
when
the
secrets
of
all
Hearts
shall
be
revealed
,
and
every
Man's
Counsels
and
Actions
shall
be
made
manifest
,
and
then
he
doubts
not
to
receive
approbation
and
praise
,
and
a
great
Reward
in
that
Day
of
the
Lord
Jesus
.
And
so
much
the
rather
,
because
this
light
affliction
,
wherewith
he
is
now
exercised
,
he
is
assured
,
will
work
for
him
a
far
more
exceeding
and
eternal
weight
of
Glory
.
To
conclude
,
Whatever
his
sufferings
be
;
he
will
live
and
die
in
a
profound
Peace
;
perfectly
satisfied
with
all
God's
dealings
towards
him
:
And
his
Life
and
Death
will
verify
to
all
that
know
him
that
advice
and
observation
of
the
Psalmist
;
Mark
the
Perfect
Man
,
and
behold
the
Vpright
,
for
the
end
of
that
Man
is
Peace
.
SERMON
VI.
PREACHED
AT
WHITE-HALL
,
On
the
20th
of
March
,
1684/5.
Luke
xvi
.
31.
—
If
they
hear
not
Moses
and
the
Prophets
,
neither
will
they
be
persuaded
,
though
one
rose
from
the
dead
.
THE
Parable
of
the
Rich
Man
and
Lazarus
in
the
Gospel
is
so
well
known
,
that
it
is
needless
to
relate
the
Particulars
of
it
.
These
Words
are
the
Conclusion
of
that
Parable
,
and
they
are
made
the
Words
of
Abraham
,
who
being
in
Paradise
,
is
brought
in
as
speaking
them
to
the
Rich
Man
in
Hell
.
The
Occasion
was
this
.
This
now
Poor
Man
not
being
able
to
obtain
the
least
Comfort
or
Refreshment
for
himself
under
that
unsupportable
anguish
he
endured
;
bethinks
himself
of
his
Friends
and
Relations
in
the
World
,
and
casts
about
how
to
prevent
their
coming
to
that
sad
condition
.
And
for
this
purpose
,
he
begs
of
Abraham
that
he
would
be
pleased
to
send
the
happy
Lazarus
into
the
World
again
,
to
testifie
to
his
Brethren
what
he
knew
and
had
seen
concerning
the
State
of
the
other
Life
;
and
to
exhort
them
to
a
timely
Repentance
,
lest
they
should
come
into
that
place
of
Torment
in
which
he
was
.
To
this
Request
,
Abraham
thus
answers
.
They
had
Moses
and
the
Prophets
,
which
did
plainly
enough
testifie
against
their
Sins
,
and
offered
sufficient
Motives
to
them
to
repent
;
and
therefore
there
was
no
need
of
such
extraordinary
Means
as
he
desired
.
But
this
Answer
did
not
satisfie
the
miserable
Man
.
Still
he
pursues
his
former
Request
.
Nay
,
Father
Abraham
,
(
saith
he
)
but
if
one
went
unto
them
from
the
dead
,
they
will
repent
.
There
was
no
resisting
such
an
Argument
as
that
.
If
Lazarus
whom
they
all
had
known
living
,
and
now
knew
to
be
dead
,
should
rise
again
,
and
personally
come
to
them
,
and
tell
them
in
what
a
sad
condition
he
had
seen
their
Friend
,
and
that
they
must
all
expect
to
run
the
same
Fortune
,
if
they
did
not
change
their
Course
of
Living
:
This
would
come
close
to
them
,
and
be
more
convincing
than
a
hundred
Arguments
drawn
from
the
Books
of
Moses
and
the
Prophets
,
which
were
written
many
Ages
before
their
time
,
and
so
consequently
could
not
be
presumed
to
have
so
great
a
force
as
an
Argument
drawn
from
their
own
Sense
and
Experience
.
To
this
Reply
of
the
Rich
Man
,
Abraham
peremptorily
rejoyns
in
the
Words
of
the
Text.
If
they
hear
not
Moses
and
the
Prophets
,
neither
will
they
be
persuaded
though
one
rose
from
the
dead
.
To
omit
lesser
Matters
that
may
be
observed
from
these
Words
;
the
Point
which
primarily
,
and
most
naturally
seems
to
be
offered
to
our
Consideration
from
them
,
is
this
.
That
those
who
give
no
credit
to
a
setted
standing
Revelation
of
God
once
well
attested
,
or
are
not
thereby
prevailed
upon
to
reform
their
Evil
manners
;
neither
in
all
probability
would
they
be
prevailed
upon
,
though
a
particular
Miracle
was
wrought
by
God
in
order
to
their
Conversion
;
as
,
for
instance
,
though
one
should
rise
from
the
dead
and
appear
to
them
.
Now
to
satisfie
every
one
of
the
Truth
of
this
Proposition
,
it
will
be
abundantly
sufficient
to
make
out
these
two
things
.
First
,
That
there
is
really
more
force
and
weight
in
a
Publick
standing
Revelation
of
God
,
such
as
that
was
by
Moses
and
the
Prophets
here
mentioned
,
to
convince
Men
,
or
to
reclaim
them
;
than
there
can
be
in
a
Private
Miracle
,
though
I
see
it
with
my
Eyes
.
And
Secondly
,
Though
God
should
be
pleased
to
work
a
Miracle
,
or
to
send
an
Apparition
for
the
Conviction
of
an
obstinate
Unbeliever
,
or
vicious
Person
;
yet
such
a
one
would
as
easily
find
out
shifts
and
ways
to
evade
the
force
of
such
an
Argument
,
and
to
hinder
the
Effect
it
ought
have
upon
him
,
as
he
formerly
did
to
put
off
the
ordinary
standing
Motives
and
Arguments
of
Religion
:
And
consequently
,
there
is
little
probability
,
that
he
who
is
not
gained
by
the
former
,
will
be
wrought
upon
by
the
latter
.
I
begin
with
the
first
of
these
things
.
That
there
is
really
more
force
and
weight
in
a
Publick
standing
Revelation
of
God
,
to
convince
Men
,
or
to
reclaim
them
;
than
there
can
be
supposed
to
be
in
a
Private
single
Miracle
,
though
a
Man
sees
it
with
his
Eyes
:
Or
,
than
there
can
be
in
an
Apparition
from
the
dead
,
if
God
should
think
fit
to
vouchsafe
such
a
thing
.
In
speaking
to
this
,
I
mean
not
to
concern
my self
or
you
with
the
Revelation
of
Moses
and
the
Prophets
,
though
that
be
the
Revelation
which
the
Text
here
speaks
of
.
I
think
it
will
be
more
suitable
and
useful
to
us
to
consider
the
Proposition
with
relation
to
Christianity
,
or
the
Revelation
of
our
Saviour
and
his
Apostles
:
That
being
the
Dispensation
we
are
now
under
,
and
in
which
we
are
more
immediately
concerned
.
Understanding
therefore
our
Proposition
of
that
Especial
Revelation
which
we
call
the
Gospel
,
two
things
there
are
to
be
offered
,
which
will
undeniably
make
it
out
.
First
,
Those
Persons
that
lived
in
the
Times
of
our
Saviour
,
when
this
Publick
Revelation
of
the
Gospel
was
made
and
attested
,
had
greater
Evidences
and
Motives
to
bring
them
over
to
the
Belief
and
Practice
of
his
Religion
;
than
if
any
particular
Miracle
had
been
wrought
in
order
to
their
Conversion
.
Secondly
,
We
at
this
day
,
all
things
considered
,
have
as
strong
Arguments
to
convince
us
,
as
powerful
Motives
to
persuade
us
,
as
those
that
lived
in
the
Times
of
our
Saviour
,
and
were
Witnesses
of
what
he
did
and
taught
.
The
unavoidable
Consequences
of
which
two
Points
are
these
.
That
those
who
lived
in
the
time
of
our
Saviour
,
and
were
not
persuaded
by
his
Gospel
,
would
not
have
been
persuaded
though
one
had
been
sent
to
them
from
the
dead
.
And
those
they
are
now
alive
,
and
are
not
persuaded
by
the
Evidences
and
Motives
of
Christianity
which
we
now
have
among
us
,
would
not
have
been
persuaded
if
they
had
lived
in
the
Times
of
our
Saviour
.
So
that
in
all
Ages
of
Christianity
the
Proposition
will
hold
true
,
That
those
who
give
no
credit
to
the
standing
Revelation
of
the
Gospel
,
or
are
not
thereby
induced
to
lead
their
Lives
according
to
it
;
would
not
be
prevailed
upon
though
a
particular
Miracle
was
wrought
for
their
Conversion
.
First
then
,
Our
Saviour's
Gospel
at
the
first
publishing
of
it
was
a
more
effectual
Means
for
the
Conversion
of
any
Man
then
living
,
than
the
sending
to
him
one
from
the
dead
.
Let
us
suppose
the
Parable
we
are
now
upon
,
to
be
a
true
History
,
and
that
this
Rich
Man
had
five
Brethren
living
at
Jerusalem
at
the
time
when
our
Saviour
spoke
it
;
and
they
were
all
Wicked
,
Lewd
,
Atheistical
Persons
;
and
God
Almighty
,
in
pity
to
their
Souls
,
is
pleased
to
grant
that
Request
which
the
Rich
Man
here
makes
to
Abraham
on
their
behalf
;
and
accordingly
sends
Lazarus
from
the
dead
to
preach
Repentance
to
them
:
We
cannot
doubt
but
such
a
Sermon
,
from
such
a
Man
,
and
in
such
Circumstances
,
would
mightily
awaken
them
,
and
put
them
upon
a
more
serious
Consideration
of
the
folly
of
their
Ways
,
and
the
danger
they
exposed
them
to
,
than
ever
they
entered
into
before
;
and
this
Consideration
it
is
likely
might
work
them
to
serious
Resolutions
of
quitting
their
present
Courses
,
and
entring
upon
a
stricter
Life
.
Certainly
such
an
Apparition
as
this
,
in
reason
should
work
such
Effects
;
and
,
without
doubt
,
upon
many
it
would
.
But
this
we
say
.
Whether
did
not
our
Saviour
perform
a
great
deal
more
than
all
this
comes
to
,
in
order
to
the
Conviction
and
Conversion
of
all
about
him
?
And
whether
had
not
these
five
Brethren
,
supposing
them
to
live
when
he
preached
his
Gospel
,
and
to
be
Witnesses
of
his
Actions
,
much
more
reason
to
be
persuaded
by
what
he
did
,
and
taught
;
than
by
the
aforesaid
Vision
?
Our
Saviour
did
by
all
the
Signs
and
Tokens
in
the
World
evidence
himself
to
be
an
Express
Messenger
sent
from
God
,
which
they
could
not
be
certain
that
the
Vision
was
.
The
Prophetick
Records
of
their
own
Country
did
all
testifie
of
him
;
and
they
themselves
by
comparing
his
Life
and
them
together
,
might
see
they
were
fulfilled
in
him
.
To
omit
the
Circumstances
of
his
Birth
,
which
were
such
as
never
any
besides
himself
was
born
with
;
After
he
came
to
enter
upon
his
Publick
Employment
,
God
did
more
than
once
by
a
Voice
from
Heaven
testifie
,
that
he
had
sent
him
,
and
that
all
People
were
to
hearken
to
him
.
And
the
Truth
of
this
he
himself
confirmed
,
not
only
by
his
Life
,
which
was
the
most
Innocent
,
and
Vertuous
,
and
God-like
that
ever
was
:
Nor
only
by
his
Sermons
and
Doctrines
,
which
were
the
most
Perfect
and
Unexceptionable
,
and
every
way
the
most
worthy
of
God
,
that
ever
were
taught
among
Men
:
But
also
and
most
chiefly
by
his
extraordinary
Works
,
which
were
such
as
none
but
God
,
or
one
acted
by
a
Divine
Power
,
could
possibly
perform
.
He
did
the
greatest
things
that
ever
were
seen
by
Men.
He
shewed
by
his
Actions
,
and
those
most
publickly
done
,
and
frequently
repeated
,
that
he
had
an
absolute
Sovereign
Power
over
the
course
of
Nature
:
over
the
invisible
Agents
of
this
World
,
as
well
Angels
as
Devils
:
And
likewise
over
both
the
Bodies
and
the
Souls
of
Men.
And
particularly
to
make
it
appear
that
his
Testimony
was
more
authentick
,
his
Authority
more
to
be
relied
on
,
than
that
of
any
Ghost
,
any
Lazarus
whatsoever
that
should
rise
from
the
Dead
:
It
was
very
usual
with
him
to
send
again
to
the
Living
these
that
were
once
dead
.
And
one
Lazarus
he
really
brought
again
from
the
Bosom
of
Abraham
,
after
he
had
been
four
days
Dead
,
to
testifie
to
the
World
that
J●sus
was
the
Great
Embassador
that
God
had
sent
,
and
that
all
Mankind
were
to
receive
and
obey
him
.
And
lest
all
this
should
not
be
convincing
enough
;
lest
it
should
be
said
still
,
One
that
should
rise
from
the
dead
,
and
come
and
preach
to
us
,
would
leave
the
greater
Impressions
upon
us
:
Jesus
himself
did
rise
from
the
dead
,
and
did
come
and
preach
to
the
World
,
and
that
in
a
far
more
convincing
manner
than
the
Ghost
of
Lazarus
would
have
done
,
if
the
Rich
Man
had
had
his
own
Wish
.
For
Jesus
told
his
own
Death
before-hand
,
and
fore-told
also
his
Resurrection
;
And
if
God
meant
not
to
lay
an
invincible
Temptation
before
Mankind
to
believe
a
Falshood
,
it
had
concerned
his
Providence
to
have
hindred
this
Resurrection
,
if
Jesus
had
been
any
thing
else
than
what
he
pretended
to
be
:
But
he
did
rise
after
three
days
,
according
to
his
Prediction
,
and
conversed
upon
Earth
with
his
Followers
for
forty
days
together
;
shewing
himself
not
only
to
a
few
particular
Disciples
,
but
to
great
Crowds
of
them
,
Five
hundred
at
a
time
.
And
after
this
,
in
the
sight
of
his
Friends
he
took
his
leave
of
the
World
,
and
ascended
up
into
Heaven
.
And
for
a
Testimony
how
God
approved
him
there
,
he
sent
down
the
Holy
Spirit
upon
his
Disciples
,
who
for
many
years
together
enabled
them
to
do
our
Saviour's
Miracles
over
again
,
in
confirmation
of
his
Doctrine
.
If
now
,
to
come
to
our
Argument
;
if
these
five
Brethren
of
the
Rich
Man
be
supposed
to
be
alive
when
all
these
things
came
to
pass
;
If
they
had
the
Opportunity
of
being
present
at
many
of
these
Passages
,
and
of
satisfying
themselves
of
the
rest
,
(
as
certainly
,
supposing
the
Matter
of
Fact
to
be
true
,
none
that
lived
at
that
time
,
and
in
that
Country
,
but
had
this
Opportunity
;
)
If
they
heard
this
Jesus
that
was
sent
from
God
at
the
first
,
and
that
was
sent
from
God
the
second
time
,
after
he
was
dead
,
testifying
against
their
Sins
,
forewarning
them
of
the
Judgment
to
come
,
and
assuring
them
of
Eternal
Rewards
if
they
would
repent
:
I
say
,
If
they
were
Witnesses
of
these
things
,
I
will
appeal
to
all
the
World
,
whether
they
had
not
greater
Means
of
Conviction
offered
to
them
,
than
if
any
Ghost
had
appeared
to
them
from
the
Dead
;
or
any
particular
Miracle
had
been
vouchsafed
them
for
the
bringing
them
over
to
Vertue
and
Sobriety
.
But
I
believe
no
Body
will
much
doubt
of
this
;
for
indeed
the
matter
will
not
bear
a
dispute
.
But
here
is
the
Question
;
Whether
we
that
live
at
this
distance
from
our
Saviour
,
have
the
same
Means
of
Conviction
?
and
,
Whether
one
now
appearing
from
the
dead
to
us
,
would
not
be
of
greater
force
to
persuade
us
,
than
the
standing
Revelation
of
the
Gospel
,
as
we
have
it
now
conveyed
to
us
?
This
therefore
leads
me
to
my
second
Proposition
upon
this
Head
,
which
if
it
can
be
made
out
,
will
wholly
take
away
all
Controversie
in
this
Matter
.
And
it
is
this
:
That
we
at
this
day
have
as
great
Arguments
to
convince
us
of
the
Truth
of
Christ's
Revelation
,
and
consequently
as
great
Motives
from
thence
to
persuade
us
to
reform
our
Evil
Lives
,
as
those
that
Lived
in
the
Times
of
our
Saviour
.
It
is
true
indeed
,
we
want
the
Evidence
of
Sense
in
these
Matters
,
which
they
had
;
and
upon
that
account
,
it
must
be
acknowledged
,
that
they
have
the
Advantage
of
us
.
But
this
we
say
,
notwithstanding
,
that
if
we
take
all
things
together
,
and
weigh
them
Impartially
,
we
shall
find
that
that
Want
is
abundantly
supplied
to
us
in
other
respects
.
For
first
of
all
,
Our
Saviour's
Gospel
,
and
all
the
Evidences
of
it
I
have
been
now
speaking
of
,
were
timely
and
faithfully
recorded
,
and
are
as
faithfully
transmitted
down
to
us
.
So
that
though
we
did
not
see
or
hear
those
things
,
yet
we
have
a
certain
and
exact
Account
of
them
;
and
such
an
Account
as
was
never
yet
questioned
by
any
Adversaries
that
lived
in
those
Times
,
when
such
a
Question
was
most
reasonably
to
be
made
;
and
such
an
Account
as
appears
by
all
the
Evidences
that
a
thing
of
that
Nature
is
capable
of
,
to
have
been
written
by
Eye-witnesses
and
such
Witnesses
as
were
honest
undesigning
Men
;
and
not
only
so
,
but
they
sealed
with
their
Blood
the
Truth
of
what
they
reported
.
And
this
same
Account
was
religiously
received
by
all
Christians
,
in
all
Places
,
without
Contradiction
in
those
very
Times
,
and
was
shortly
after
translated
into
a
Multitude
of
Languages
,
so
that
it
is
scarce
possible
it
should
in
any
Considerable
Matter
be
corrupted
.
And
from
that
Time
to
this
,
in
a
continual
Succession
,
there
have
been
Men
that
have
suffer'd
Martyrdom
for
the
Attestation
of
it
;
and
in
the
first
Ages
after
Christ
,
when
they
had
the
best
Opportunities
of
Examining
the
Truth
of
these
things
,
many
thousands
did
so
.
Now
I
say
,
Though
acccording
to
the
Ordinary
Proverb
,
Seeing
be
Believing
:
Yet
next
to
Seeing
,
an
universal
,
well-grounded
Tradition
,
which
hath
visible
Effects
attending
it
,
hath
the
most
force
to
gain
belief
.
Nay
,
I
do
not
know
whether
there
be
so
much
Difference
between
the
Evidence
of
the
one
and
the
other
,
as
one
would
think
at
first
.
Sure
I
am
,
there
are
many
Cases
in
which
we
do
as
firmly
believe
Matters
of
Fact
upon
the
Credit
of
Tradition
,
and
the
permanent
Effects
that
do
accompany
it
,
as
if
we
our selves
had
been
present
,
and
seen
them
with
our
Eyes
.
Which
of
us
,
for
Instance
,
doth
make
any
more
doubt
of
the
Story
of
William
the
Conquerour
his
subduing
this
Kingdom
,
or
of
Henry
the
Eighth
his
casting
off
the
Pope's
Supremacy
;
than
he
doth
of
the
Revolutions
that
have
happned
in
his
own
time
?
And
yet
these
Matters
of
Fact
are
no
better
attested
than
the
History
of
our
Saviour
,
and
his
Miracles
and
Doctrines
,
But
Secondly
,
Though
those
that
lived
in
our
Saviour's
time
had
Evidence
of
Sense
for
the
Truth
of
what
they
believed
concerning
him
and
his
Doctrine
,
which
we
have
not
:
Yet
this
is
to
be
considered
;
that
they
laboured
under
far
greater
Prejudices
against
his
Religion
,
than
we
now
do
,
And
consequently
,
all
that
sensible
Proof
which
they
had
of
the
Truth
of
it
,
would
not
be
more
effectual
for
the
convincing
of
them
;
than
that
Proof
we
now
have
,
though
it
be
less
,
ought
in
reason
to
be
for
the
convincing
of
us
.
They
that
were
the
Hearers
and
Spectators
of
what
our
Saviour
said
and
did
,
had
mighty
and
inveterate
Prepossessions
to
struggle
with
.
They
were
educated
in
a
quite
Different
Religion
,
and
so
must
be
supposed
to
have
entertained
several
Notions
and
Principles
which
would
very
difficultly
be
rooted
out
;
and
indeed
,
for
the
effecting
of
it
there
needed
little
less
than
an
Almighty
Power
.
But
it
is
not
so
with
us
;
we
by
our
Education
are
already
disposed
and
prepared
for
the
receiving
Christianity
.
We
have
no
praevious
Engagements
to
alienate
our
Minds
from
it
;
nay
,
it
is
our
Interest
to
be
of
that
Religion
,
rather
than
any
other
.
So
that
certainly
a
less
Evidence
for
the
Truth
of
it
,
will
be
as
convincing
to
us
,
as
a
much
greater
would
have
been
to
those
to
whom
our
Saviour
first
Preached
.
Nay
,
I
am
very
confident
that
this
thing
being
duely
considered
,
it
will
appear
,
that
our
Arguments
for
Christianity
drawn
from
Tradition
,
will
be
more
convincing
to
thinking
Men
among
us
,
than
those
Arguments
they
had
from
Sense
and
Experience
could
be
to
them
.
But
Thirdly
,
If
to
what
hath
been
said
we
add
the
several
Arguments
for
the
Credibility
of
the
Christian
Religion
which
we
now
have
at
this
distance
,
that
they
had
not
nor
could
have
,
that
were
our
Saviour's
Immediate
Disciples
;
we
shall
be
satisfied
that
in
point
of
Evidence
we
have
indeed
much
the
advantage
of
them
.
We
have
now
several
standing
proofs
of
our
Religion
which
they
could
not
have
;
and
which
are
so
strong
and
conclusive
,
that
they
do
more
than
compensate
for
the
want
of
that
Evidence
of
Sense
which
they
had
,
and
we
have
not
.
I
breifly
Instance
in
these
three
following
.
First
,
The
strange
Propagation
and
Success
of
our
Religion
throughout
the
World
and
the
Means
by
which
it
was
Effected
.
That
a
poor
despised
crucified
Person
should
in
a
few
Years
draw
all
the
Roman
Empire
after
him
;
and
that
without
any
visible
Means
,
except
the
Goodness
of
his
Cause
,
and
the
Reasonableness
of
his
Doctrine
,
and
the
Sincerity
and
Constancy
of
his
Disciples
,
not
in
fighting
for
their
Master
,
but
in
laying
down
their
Lives
for
him
:
And
this
against
all
the
Power
,
and
all
the
Arts
and
Stratagems
that
the
Devil
or
the
Princes
of
this
World
could
invent
to
stifle
and
suppress
his
Name
:
This
is
so
strong
an
Argument
that
this
Cause
was
the
Cause
of
God
,
and
that
his
Providence
was
particularly
concerned
in
the
promoting
of
it
,
that
he
must
seem
little
to
be
sensible
either
of
God
or
Providence
,
that
is
not
convinced
by
it
.
If
Christianity
had
been
of
the
same
strain
that
the
Religion
of
Mahomet
is
,
had
been
as
well
calculated
for
Mens
Lusts
and
Worldly
Interests
as
that
is
;
had
allowed
as
many
sensual
Liberties
to
its
Disciples
as
that
doth
;
and
lastly
,
had
been
carried
on
in
the
World
by
the
same
ways
and
means
that
that
hath
been
,
that
is
by
the
Force
of
Arms
and
Dint
of
the
Sword
;
it
would
have
been
no
great
wonder
that
it
should
have
prevailed
,
as
we
see
it
hath
done
.
But
that
a
Religion
which
had
no
Worldly
Advantages
to
promise
to
its
Followers
;
Nay
on
the
contrary
,
was
so
contrived
,
that
none
could
own
it
,
but
he
must
at
the
same
time
deny
all
his
Temporal
Interests
,
quit
his
Friends
,
his
Reputation
,
and
all
his
Fortunes
in
this
World
,
and
live
in
hourly
expectation
of
a
Martyrdom
;
that
such
a
Religion
as
this
should
not
only
not
die
with
the
first
Broachers
of
it
,
but
daily
grow
and
spread
;
and
the
more
it
was
persecuted
,
the
more
increase
;
till
at
last
it
so
weathered
out
all
Opposition
,
that
it
got
Possession
of
the
Thrones
of
Princes
,
and
Kings
became
Nursing
Fathers
to
it
:
I
say
,
Whoever
is
not
convinced
that
the
Finger
of
God
was
in
this
,
would
scarce
have
been
convinced
that
the
Finger
of
God
was
in
our
Saviour's
Miracles
,
had
he
been
alive
and
present
when
they
were
done
.
But
this
Effect
of
Christianity
both
the
Prophets
and
our
Lord
long
ago
foretold
,
and
this
we
now
see
was
verified
long
ago
,
and
is
still
verified
in
our
days
:
Though
those
that
lived
with
our
Saviour
had
no
experience
hereof
,
nor
perhaps
would
several
of
them
have
been
forward
to
believe
it
though
it
had
been
told
them
.
So
that
in
this
respect
we
have
a
most
Considerable
Argument
for
our
Religion
,
which
they
had
not
.
Secondly
,
This
is
not
all
.
Those
that
undertook
the
Religion
of
our
Saviour
upon
his
Preaching
,
had
no
Experience
of
it
:
They
were
to
be
the
first
Experimenters
themselves
.
They
ran
a
great
Risque
,
and
ventured
the
Sale
of
all
that
they
had
,
and
yet
knew
not
so
certainly
what
kind
of
Treasure
they
should
Purchase
.
But
we
have
the
Experience
and
Suffrage
of
Sixteen
Ages
,
which
will
all
vouch
,
that
what
we
lay
out
in
this
way
will
prove
valuable
Treasure
,
will
Reward
all
the
Pains
and
all
the
Expence
we
are
at
for
the
Purchasing
of
it
.
We
have
never
in
the
compass
of
our
own
knowledge
,
nor
in
all
History
,
met
with
any
who
seriously
laid
out
themselves
in
the
Service
of
Jesus
Christ
,
and
lived
up
to
his
Religion
,
that
ever
grudged
the
Pains
they
took
about
it
,
or
repented
themselves
that
they
believed
or
practised
as
they
did
.
The
more
any
Man
has
been
a
Christian
,
still
the
more
he
hath
thanked
God
for
it
;
still
the
more
Quiet
of
Mind
and
Peace
of
Conscience
he
hath
possessed
;
the
more
he
hath
enjoyed
him self
,
and
the
less
he
hath
feared
Death
and
all
other
outward
Calamities
.
If
ever
any
Christian
hath
repented
of
any
thing
,
it
is
,
that
he
hath
not
been
Christian
enough
,
that
he
hath
not
so
heartily
believed
in
our
Saviour
,
and
obeyed
his
Precepts
as
he
should
have
done
.
This
we
all
know
,
and
must
be
sensible
of
;
and
it
is
a
mighty
Evidence
of
the
Truth
and
Goodness
of
the
Religion
we
profess
.
We
now
can
try
our
Religion
,
and
give
our
Approbation
of
it
,
by
the
same
Standard
and
Measures
,
by
which
we
try
and
approve
of
our
Customs
and
Common
Laws
.
After
long
experience
we
find
the
Usefulness
and
the
Conveniency
of
it
;
and
to
put
another
in
its
place
,
would
involve
us
in
horrible
Mischiefs
,
and
Dangers
,
and
Perplexities
.
But
this
Argument
for
Christianity
,
those
that
were
the
first
Converts
to
it
could
not
have
,
and
therefore
in
this
respect
also
we
have
the
advantage
of
them
.
Thirdly
and
Lastly
,
There
is
another
very
Considerable
standing
Argument
for
the
Truth
of
the
Christian
Revelation
,
which
those
in
our
Saviour's
Time
were
uncapable
of
;
and
that
is
,
the
Events
which
he
by
the
Spirit
of
Prophecy
foretold
should
after
his
Death
come
to
pass
in
the
World
;
most
of
which
have
punctually
hapned
as
he
predicted
them
,
and
the
rest
in
due
time
we
doubt
not
will
be
accomplished
.
I
have
not
leisure
to
prosecute
this
Argument
particularly
;
only
two
things
I
cannot
pass
by
without
mention
,
in
both
of
which
our
Lord
shewed
himself
as
wonderful
,
and
as
true
a
Prophet
as
ever
appeared
in
the
World
.
The
one
is
,
the
Destruction
of
Jerusalem
and
the
Temple
,
which
he
foretold
with
all
the
Circumstances
imaginable
,
both
as
to
Time
and
Manner
.
Now
all
that
he
said
concerning
that
Destruction
,
was
punctually
verified
,
even
according
to
the
Accounts
that
the
Jewish
Historian
gives
us
of
that
Matter
,
And
when
afterwards
Julian
the
Emperour
,
with
a
design
to
blast
the
Credit
of
our
Saviour's
Prophecy
,
resolved
to
re-edifie
that
Temple
,
and
set
Men
on
work
for
that
purpose
;
he
was
soon
forced
to
desist
from
his
Enterprise
,
by
Earthquakes
,
and
Globes
of
Fire
issuing
from
out
of
the
Foundations
:
As
the
Writers
of
that
time
,
both
Christian
and
Pagan
,
do
assure
us
.
The
other
Instance
I
mention
is
,
our
Saviour's
Prophecy
of
the
Rejection
of
the
Jews
,
and
that
they
should
be
carried
Captive
into
all
Nations
till
the
Times
of
the
Gentiles
were
fulfilled
.
Now
this
we
see
hath
been
accomplished
for
many
Ages
,
and
still
continues
to
be
so
in
our
days
.
That
Nation
of
the
Jews
who
were
once
the
Peculiar
People
of
God
,
settled
in
the
Land
of
Canaan
by
his
own
immediate
Hand
,
are
now
dispersed
all
the
World
over
,
but
no
where
incorporated
into
a
Nation
.
Yet
,
which
indeed
is
wonderful
,
they
continue
Jews
still
;
a
People
that
mingle
not
with
the
rest
of
the
World
,
and
that
are
still
as
zealous
for
the
Scriptures
,
from
whence
we
fetch
the
Grounds
of
our
Christianity
,
as
ever
they
were
.
So
that
they
are
a
standing
Monument
of
God's
Vengeance
upon
a
People
for
rejecting
the
Gospel
,
and
a
standing
Testimony
of
the
Truth
of
our
Saviour's
Prophecies
.
These
things
now
,
with
others
that
I
might
name
,
are
very
considerable
Evidences
of
the
Truth
of
our
Religion
,
which
those
that
were
Contemporary
with
our
Saviour
could
not
have
.
So
that
putting
all
these
things
together
,
I
think
we
may
safely
draw
our
Conclusion
,
viz.
That
we
now
have
as
great
or
greater
Arguments
to
convince
us
of
the
Truth
of
Christ's
Revelation
,
as
,
or
than
they
had
who
were
Witnesses
of
what
he
did
and
taught
.
And
consequently
,
those
that
are
not
persuaded
now
by
the
Evidence
of
it
,
would
not
have
been
persuaded
though
they
had
seen
with
their
Eyes
,
or
heard
with
their
Ears
,
the
Publication
of
the
Gospel
:
Which
is
in
effect
to
say
,
They
would
not
have
been
persuaded
though
one
had
risen
from
the
dead
.
But
notwithstanding
all
this
that
I
have
said
,
it
is
to
be
feared
the
thing
will
not
easily
go
down
with
many
of
us
;
but
still
,
with
the
Rich
Man
in
the
Parable
,
after
all
that
Abraham
had
said
concerning
Moses
and
the
Prophets
,
we
will
insist
on
our
former
Notion
.
Nay
,
but
if
one
came
to
us
from
the
Dead
,
we
should
repent
.
The
Motives
that
are
offered
to
us
in
the
Gospel
are
old
and
stale
to
us
,
we
find
by
long
experience
,
that
they
make
no
great
impressions
upon
us
:
But
if
we
were
visited
in
such
an
extraordinary
way
as
the
Rich
Man
here
desired
for
his
Brethren
,
we
should
then
undoubtedly
be
prevailed
upon
.
Thus
I
believe
several
of
us
think
:
But
that
we
have
little
ground
for
such
a
fancy
;
nay
,
indeed
,
if
we
were
tried
in
this
way
,
that
it
is
ten
to
one
,
we
should
find
our selves
mistaken
;
this
may
farther
convince
us
,
viz.
If
God
should
indeed
vouchsafe
to
work
a
Miracle
,
or
to
send
an
Apparition
for
the
Conviction
of
an
Obstinate
Vnbeliever
,
or
vicious
Person
:
Yet
such
a
one
would
as
easily
find
out
shifts
and
ways
to
evade
the
force
of
such
an
Argument
,
and
to
hinder
the
effects
it
ought
to
have
upon
him
,
as
he
formerly
did
to
put
off
the
standing
Motives
and
Arguments
of
Religion
.
And
consequently
,
there
is
little
probability
that
he
who
is
deaf
to
Moses
and
the
Prophets
,
will
be
persuaded
by
one
from
the
dead
.
This
is
the
second
Point
I
laid
down
for
the
proof
of
our
Saviour's
Proposition
,
and
I
come
now
to
speak
to
it
.
I
deny
not
indeed
,
but
if
an
Apparition
should
be
made
to
a
wicked
Person
among
us
:
If
,
for
instance
,
One
of
our
Companions
should
,
after
he
is
dead
,
in
a
terrible
manner
come
to
any
of
us
,
and
in
a
doleful
tone
and
language
tell
us
,
how
it
goes
with
him
in
the
other
World
;
tell
us
,
that
there
is
indeed
a
God
that
judges
the
Earth
,
that
there
is
a
Heaven
,
that
there
is
a
Hell
,
(
all
which
things
he
as
well
as
we
made
it
our
business
to
banish
out
of
our
Minds
as
much
as
we
could
;
)
and
acquaint
us
what
an
infinite
unspeakable
Happiness
he
hath
lost
by
living
loosely
and
carelesly
,
as
we
now
do
;
and
that
he
is
damned
,
irrecoverably
and
for
ever
damned
for
that
Infidelity
,
and
those
lewd
courses
we
shared
with
him
in
the
guilt
of
,
and
do
still
continue
to
pursue
;
that
all
those
Revels
we
had
together
,
all
those
Pranks
and
Debauches
we
were
joint
Actors
in
,
do
now
,
as
to
him
,
end
in
unsupportable
anguish
and
pains
,
in
the
gnawings
of
a
Worm
that
never
dies
,
and
in
a
life
of
everlasting
Burnings
;
and
that
this
shall
certainly
be
our
portion
,
as
well
as
his
,
unless
we
do
prevent
it
by
a
speedy
reformation
of
our
Lives
:
I
say
,
If
one
of
our
Friends
should
come
from
the
Dead
,
and
tell
us
all
this
,
there
is
no
doubt
but
it
would
strike
us
with
infinite
horrour
and
amazement
.
It
would
be
the
most
confounding
Scene
that
ever
our
Eyes
beheld
,
the
most
awakening
Lecture
that
ever
our
Ears
heard
,
and
such
impressions
it
would
,
in
all
likelihood
,
make
upon
us
,
as
would
not
suddenly
be
worn
out
.
But
here
is
the
point
,
Whether
all
this
would
be
effectual
for
the
working
a
perfect
Change
of
Life
,
a
lasting
Reformation
,
upon
a
Man
that
hath
long
resisted
the
ordinary
means
of
Conversion
,
and
by
long
custom
of
sinning
hath
made
a
course
of
Vice
almost
natural
to
him
?
We
say
,
in
all
probability
it
would
not
be
effectual
for
the
reforming
such
a
Man
;
because
it
would
be
so
easie
after
the
first
Heats
which
the
Vision
occasioned
were
over
,
to
find
out
colourable
excuses
,
and
evasions
why
he
should
not
pursue
a
Reformation
,
which
his
Soul
so
much
hated
,
and
which
his
present
Interests
and
Appetites
were
so
much
against
.
For
,
first
of
all
,
Though
he
was
never
so
sensibly
smit
at
the
first
;
yet
after
a
little
time
,
the
infinite
love
he
bears
to
that
course
of
life
which
this
Vision
came
to
testifie
against
,
would
put
him
upon
Inventions
for
the
rendring
the
credit
of
his
very
Senses
doubtful
and
suspected
.
Many
Reasons
would
be
suggested
to
him
from
his
bribed
Understanding
,
why
he
should
not
in
this
case
believe
his
own
Eyes
.
For
why
might
not
all
this
be
a
mere
delusion
,
the
effects
of
a
Melancholy
distempered
Fancy
,
a
Business
wholly
transacted
on
the
Stage
of
his
Imagination
.
That
he
had
such
an
Apparition
,
and
that
he
was
horribly
frighted
with
it
,
he
cannot
doubt
:
But
whether
this
Apparition
was
really
presented
to
his
outward
Senses
,
and
was
not
only
the
Fiction
of
his
own
heated
and
disturbed
Brain
,
he
thinks
he
hath
reason
to
doubt
.
For
he
remembers
,
that
even
in
Dreams
things
have
been
as
livelily
represented
to
him
,
and
made
as
great
Impressions
on
him
,
as
the
same
things
could
have
been
or
done
if
he
had
been
awake
.
And
he
knows
very
well
,
that
Fancy
hath
a
strange
power
over
a
Man's
Judgment
,
even
when
his
Eyes
are
wide
open
;
especially
if
the
circumstances
of
being
alone
,
of
Melancholy
and
Pensiveness
,
and
some
particular
Accidents
do
concur
to
the
raising
of
it
.
How
many
People
meet
with
Goblins
in
their
Night-walks
,
and
see
Armies
fighting
in
the
Air
,
and
assuredly
persuade
themselves
and
others
that
they
do
so
?
When
as
in
truth
the
one
is
nothing
else
but
Trees
;
and
the
other
,
but
Clouds
formed
into
such
shapes
by
the
power
of
their
Imagination
.
How
many
Persons
in
Feverish
Distempers
see
plainly
Fiends
and
Devils
standing
at
their
Beds-feet
,
ready
to
take
them
away
,
and
hear
dreadful
Noises
?
But
yet
none
is
so
simple
as
to
believe
these
to
be
Realties
,
but
only
the
Effects
of
their
present
Frenzy
.
And
why
may
not
this
Bugbear
of
a
Vision
,
that
did
at
first
so
fright
the
Man
,
be
a
thing
of
the
same
kind
,
a
mere
Creature
of
his
own
disordered
Fancy
?
It
is
certainly
not
impossible
for
a
Man
,
whose
concernment
it
is
not
to
believe
any
thing
of
this
nature
,
at
last
to
bring
himself
to
such
an
Opinion
.
Especially
when
he
is
helped
forward
by
the
concurrent
Votes
of
all
his
jolly
Companions
,
whom
he
tells
the
thing
to
;
who
,
to
be
sure
,
will
not
fail
to
laugh
heartily
,
and
make
very
merry
with
his
Story
;
and
,
if
it
be
possible
,
to
droll
it
out
of
his
Head
,
by
persuading
him
,
that
the
whole
Matter
was
but
the
Result
of
Melancholy
and
a
crazed
Brain
;
and
that
if
he
still
continues
to
believe
it
,
he
is
sitter
for
Bedlam
than
their
Company
.
But
secondly
,
Supposing
he
cannot
thus
easily
baffle
the
Credit
of
his
Senses
;
but
is
forced
to
believe
,
that
what
he
saw
and
heard
was
more
than
a
Fancy
or
Imagination
:
Yet
that
inveterate
Principle
of
Vice
within
him
will
put
him
upon
other
ways
and
contrivances
for
the
hindring
that
Effect
which
the
Vision
ought
in
reason
to
have
upon
him
.
Though
he
cannot
question
the
Truth
of
the
Matter
of
Fact
;
yet
it
is
likely
he
may
question
the
Force
of
the
Argument
drawn
from
thence
for
his
Conviction
.
Here
is
one
pretends
to
come
to
him
from
the
Dead
;
but
how
shall
he
be
certain
that
he
did
really
come
from
thence
?
For
any
thing
he
knows
,
it
may
be
some
Trick
put
upon
him
.
Some
knavish
Fellow
had
a
mind
to
fright
him
,
or
some
bigotted
Religionist
,
assuming
the
Person
or
a
Ghost
,
thought
by
this
pious
Fraud
to
convert
him
to
his
Persuasion
;
as
he
hath
read
in
Story
,
such
Pranks
have
been
plaid
to
serve
a
Turn
,
or
promote
a
good
Cause
.
And
whereas
his
Reason
might
tell
him
,
that
this
could
not
be
so
,
seeing
the
Person
that
appeared
to
him
had
both
the
Countenance
and
the
Voice
of
his
Friend
,
yet
that
he
would
get
over
;
the
Imposture
was
cunningly
carried
on
,
and
the
Surprise
and
Fright
it
put
him
into
,
did
so
disorder
his
Judgment
that
he
was
not
able
to
distinguish
between
the
True
and
the
Counterfeit
.
But
supposing
he
be
convinced
,
that
here
was
no
Juggle
in
the
matter
,
but
what
appeared
was
a
true
Spirit
or
a
Ghost
,
if
there
be
any
such
:
Yet
how
shall
he
know
that
it
was
the
Ghost
of
his
Friend
?
If
he
was
sure
it
was
he
,
he
would
give
credit
to
what
he
reported
,
because
of
the
former
experience
he
had
had
of
his
integrity
:
But
this
he
cannot
any
way
be
certain
of
.
For
any
thing
he
knows
to
the
contrary
,
it
may
be
one
of
those
ill-natured
Inhabitants
of
the
Air
,
that
are
so
much
talked
of
,
that
make
it
their
Business
to
disturb
the
Rest
and
Quiet
of
Mankind
;
and
take
a
pleasure
in
filling
their
Heads
with
Fears
and
Scruples
,
and
drawing
them
to
all
kind
of
Superstition
.
He
hath
heard
and
read
of
such
:
And
there
is
no
Man
of
any
Persuasion
or
Religion
,
Jew
,
Turk
,
or
Heathen
;
nay
,
all
the
several
sorts
of
Heathens
at
this
day
,
which
are
to
be
found
either
in
the
East
or
the
Western
Indies
;
and
Christians
too
of
all
Communions
:
There
is
none
of
these
but
have
Stories
to
tell
of
Apparitions
and
Visions
,
for
the
confirmation
of
their
several
Doctrines
and
Tenents
.
Now
that
all
these
Apparitions
are
to
have
Credit
given
to
them
,
is
absurd
;
because
they
contradict
one
another
in
their
Discoveries
.
How
therefore
can
he
tell
whether
this
particular
Apparition
that
is
made
to
him
,
ought
to
be
credited
or
no
,
as
to
what
it
declares
concerning
Religion
,
and
the
State
of
the
other
World
?
In
plain
English
,
rather
than
such
a
Man
as
we
are
speaking
of
,
will
be
prevailed
upon
to
quit
his
dearly-beloved
Lusts
and
Vices
,
he
will
find
Excuses
and
Reasons
a
great
many
,
why
he
ought
not
to
believe
any
thing
that
is
conveyed
to
him
in
such
a
manner
as
we
now
suppose
.
Especially
,
if
we
consider
,
in
the
Third
place
,
What
Advantages
he
will
make
for
his
purpose
from
that
very
Way
that
we
now
think
would
be
most
effectual
to
convert
him
;
that
is
,
One
coming
from
the
Dead
.
Here
is
an
Apparition
pretends
to
be
sent
upon
a
particular
Message
to
him
from
the
other
World
,
to
persuade
him
to
embrace
such
a
Religion
,
and
to
change
his
way
of
Living
;
and
threatens
him
with
horrible
Punishments
of
he
doth
not
:
The
very
unusualness
of
the
thing
will
put
some
Apprehensions
into
him
,
(
especially
considering
his
concernment
to
find
out
all
the
ways
that
can
be
,
to
elude
the
Force
of
the
Argument
)
that
it
is
not
so
convincing
,
doth
not
carry
in
it
so
great
Evidence
as
at
first
sight
there
seemed
to
appear
.
For
what
Imaginable
Reason
can
be
given
why
he
should
be
dealt
with
in
a
way
so
different
from
that
that
the
rest
of
Mankind
are
?
The
Particularity
of
the
Miracle
will
give
occasion
to
him
to
suspect
the
Truth
of
what
it
discovers
.
If
his
Neighbours
and
Friends
were
thus
haunted
,
he
might
think
he
had
reason
to
be
alarmed
,
and
to
apprehend
some
danger
in
that
Course
of
Life
he
is
so
much
disuaded
from
:
But
since
none
in
the
place
where
he
lives
,
is
thus
exercised
besides
himself
;
he
cannot
satisfie
his
Reason
,
as
to
this
way
of
proceeding
with
him
.
If
this
Means
of
Conviction
was
rational
and
strong
,
without
doubt
others
would
have
it
afforded
to
them
,
and
be
convinced
by
it
as
well
as
he
.
But
since
no
such
thing
appears
,
as
the
Apparition
it self
is
unaccountable
,
so
are
the
Arguments
and
Motives
it
offers
,
unaccountable
also
.
And
till
he
be
convinced
in
the
same
way
,
and
by
the
same
Reasons
that
other
Men
are
,
he
will
continue
as
he
is
.
I
represent
these
things
,
not
to
shew
the
weakness
or
invalidity
of
such
an
Argument
as
we
are
speaking
of
,
but
to
shew
how
easily
those
that
have
espoused
Interests
inconsistent
with
Religion
and
Christianity
may
find
out
Expedients
for
the
avoiding
the
Force
of
it
.
But
Fourthly
,
and
Lastly
,
Let
all
this
go
for
nothing
.
Let
us
suppose
the
Man
to
be
very
well
satisfied
in
his
own
Mind
,
both
concerning
the
matter
of
Fact
,
and
the
cogency
of
the
Argument
he
hath
from
thence
,
to
live
after
another
rate
than
he
hath
hitherto
done
;
Nay
,
as
often
as
he
thinks
of
this
Vision
,
or
is
asked
concerning
it
,
he
hath
the
same
Sense
,
and
makes
the
same
Judgment
of
it
that
he
did
at
first
;
though
it
be
many
Years
after
:
I
say
,
supposing
all
this
,
yet
doth
it
from
hence
follow
,
That
such
a
Man
will
be
effectually
brought
over
to
Vertue
and
Religion
,
after
he
hath
long
pursued
a
course
of
sin
,
and
resisted
the
Arguments
of
the
Gospel
?
Alas
it
is
very
unlikely
.
How
much
alarmed
soever
he
was
at
first
,
yet
it
is
a
hundred
to
one
(
if
he
be
such
a
Person
as
we
speak
of
)
but
in
time
,
and
by
degrees
the
Impressions
will
wear
off
,
and
Nature
return
to
its
first
Course
.
It
was
the
newness
and
surprizingness
of
the
thing
,
that
first
wrought
upon
him
;
but
that
will
not
last
always
.
After
he
hath
once
got
over
the
first
Transports
,
and
is
come
again
to
his
usual
temper
,
and
to
his
Business
,
and
to
his
Company
;
the
Argument
,
though
it
have
the
same
Force
that
it
had
at
first
,
yet
it
grows
flat
and
unaffecting
,
and
will
have
no
more
effect
upon
him
than
the
standing
Motives
of
Christianity
formerly
had
.
Notwithstanding
all
his
first
Convictions
,
he
will
live
as
tamely
under
the
Bondage
and
Tyranny
of
his
old
reigning
Lusts
(
though
perhaps
not
without
some
checks
of
Conscience
now
and
then
,
)
as
those
that
never
had
such
kind
of
means
vouchsafed
them
for
their
Conversion
.
And
it
must
needs
be
thus
;
for
when
all
is
done
,
Arguments
will
still
be
but
Arguments
.
They
can
persuade
,
but
they
cannot
compel
.
The
efficacy
of
them
doth
in
a
great
Measure
depend
upon
our
Will
and
Choice
,
especially
where
they
are
to
combate
with
strong
Passions
and
Prepossessions
.
Are
there
not
a
thousand
Persons
in
our
days
,
that
are
as
fully
convinced
of
the
Truth
of
the
Christian
Revelation
,
and
the
Necessity
of
a
Holy
Religious
Life
in
order
to
the
going
to
Heaven
,
or
avoiding
the
Pains
of
Hell
,
as
they
would
be
if
one
should
come
to
them
from
the
Dead
?
Nay
,
more
fully
,
perhaps
,
than
they
would
have
been
by
the
Testimony
of
such
an
Apparition
had
they
wanted
the
Scriptures
.
And
have
not
the
Consciences
of
these
Persons
at
several
times
by
several
means
been
severely
awakened
?
And
have
they
not
at
these
seasons
in
the
most
serious
manner
imaginable
made
Vows
and
Resolutions
to
live
a
Holy
Christian
Life
?
And
yet
we
see
they
continue
still
unreformed
,
still
they
are
the
same
sensual
,
careless
,
unchristian
Livers
that
ever
they
were
.
I
appeal
to
the
Consciences
of
Men
,
whether
this
be
not
true
;
and
why
should
we
think
it
would
fare
otherwise
with
us
,
if
God
should
send
one
from
the
Dead
to
reclaim
us
?
That
very
Miracle
would
not
convince
our
Understandings
more
then
they
have
been
convinced
already
;
and
therefore
why
should
we
think
it
would
work
more
upon
our
Wills
?
The
Sum
of
all
this
Discourse
is
this
.
That
how
prevaling
soever
we
may
imagine
such
an
experiment
,
as
the
Rich
Man
here
offers
to
Abraham
for
the
Conversion
of
his
Brethren
,
would
be
upon
us
,
yet
a
sensual
Man
,
that
was
unwilling
to
give
up
himself
to
the
Conduct
of
Religion
,
might
easily
find
out
ways
to
avoid
the
Force
that
it
ought
to
have
upon
his
Mind
;
Nay
,
more
easily
perhaps
than
he
hath
hitherto
resisted
the
Motives
of
the
Gospel
.
And
therefore
we
may
certainly
conclude
with
Abraham
in
the
Text
,
that
they
that
hear
not
Moses
and
the
Prophets
,
or
to
put
it
into
our
own
Language
,
they
that
hear
not
Christ
and
his
Apostles
,
neither
,
in
all
probability
,
would
they
be
persuaded
though
one
rose
from
the
Dead
.
Nothing
now
remains
,
but
that
I
draw
two
or
three
Inferences
from
what
hath
been
said
,
and
so
conclude
.
In
the
first
place
,
From
what
I
have
discoursed
upon
this
Argument
,
we
may
discover
the
Infinite
Wisdom
of
God
,
in
the
pitching
upon
that
Method
he
hath
done
,
for
the
bringing
Men
to
Vertue
and
Happiness
;
namely
,
by
the
standing
Revelations
of
Moses
and
the
Prophets
,
and
of
Christ
and
his
Apostles
.
For
we
may
perceive
this
Method
is
every
way
more
accommodated
for
that
End
,
than
if
God
should
be
every
day
working
Miracles
for
the
reclaiming
particular
Persons
.
As
it
is
more
suitable
to
the
other
Methods
of
God's
Providence
;
to
the
way
that
he
hath
chosen
for
the
Government
of
the
World
,
(
which
is
by
the
setled
standing
Laws
of
Motion
,
leaving
Natural
Causes
to
produce
their
Natural
Effects
,
and
not
interposing
his
Omnipotency
,
but
upon
especial
extraordinary
Occasions
:
)
So
also
as
we
have
seen
,
is
it
much
more
effectual
for
the
covincing
,
Mens
Understandings
,
and
the
working
upon
their
Wills
,
than
the
other
Method
of
Private
Miracles
and
Revelations
would
be
.
We
have
seen
how
many
ways
the
Force
of
an
Argument
drawn
from
ones
appearance
from
the
Dead
may
be
evaded
:
But
now
none
of
these
Pretences
can
be
made
against
the
Evidence
of
a
Publick
Revelation
,
so
attested
,
and
confirmed
,
and
conveyed
down
to
us
,
as
that
of
Christianity
is
.
And
besides
,
there
are
many
Arguments
to
be
drawn
from
such
a
Revelation
,
to
shew
the
Credebility
of
it
,
which
are
altogether
wanting
to
such
a
Private
Miracle
as
we
speak
of
.
Secondly
,
We
may
learn
from
hence
,
what
little
need
there
is
of
any
new
modern
Miracles
for
the
confirming
to
us
any
Doctrine
of
Christianity
,
which
was
long
ago
,
in
all
the
Articles
of
it
,
so
well
attested
by
the
Illustrious
Miracles
of
Christ
and
his
Apostles
.
And
more
especially
we
may
learn
from
hence
what
little
Credit
is
to
be
given
to
those
Miracles
that
are
wrought
,
or
pretended
to
be
wrought
,
for
the
proof
of
such
Doctrines
as
are
really
contrary
to
that
Revelation
of
our
Lord
,
as
it
is
delivered
in
the
Holy
Scriptures
.
We
are
sure
that
Moses
and
the
Prophets
,
Christ
and
his
Apostles
,
taught
nothing
but
the
Truth
of
God
,
he
having
so
publickly
and
so
convincingly
set
his
Seal
to
all
their
Doctrines
.
And
we
are
sure
likewise
that
the
Scripture
contains
nothing
in
it
but
what
was
taught
by
them
,
and
consequently
must
be
the
Truth
of
God
also
.
And
therefore
,
if
any
Doctrine
or
Article
of
Religion
be
at
any
time
recommended
to
our
Belief
,
that
doth
not
agree
with
these
Holy
Writings
,
or
doth
contradict
them
either
directly
or
by
plain
unavoidable
consequence
;
we
may
be
equally
sure
that
that
Doctrine
cannot
be
true
,
nor
is
to
be
received
by
us
,
though
we
are
told
of
never
so
many
private
Miracles
that
have
been
wrought
for
the
confirmation
of
it
.
Our
Rule
in
these
Cases
is
,
To
the
Law
and
to
the
Testimony
;
To
the
Publick
and
undoubted
Oracles
of
God
,
in
the
Old
and
New
Testament
.
Whatever
Doctrine
can
be
proved
out
of
them
,
we
are
bound
to
embrace
it
without
a
new
Miracle
.
On
the
other
side
,
Whatever
Doctrine
is
inconsistent
with
them
,
we
must
reject
it
,
though
an
Angel
from
Heaven
,
or
one
from
the
Dead
should
come
and
Preach
it
to
us
.
Thirdly
,
From
hence
we
see
the
Vanity
and
Unreasonableness
of
thos
Men
,
that
not
content
with
the
Ordinary
Means
of
Grace
,
are
always
wishing
for
Extraordinaries
.
There
are
a
great
many
of
us
that
will
be
saved
by
Methods
of
our
own
chusing
,
otherwise
we
will
not
be
saved
at
all
.
As
it
was
in
St.
Paul's
time
,
the
Jews
they
required
a
Sign
;
the
Greeks
,
they
were
for
Wisdom
and
Philosophy
;
and
perhaps
a
third
sort
of
Men
were
for
another
kind
of
means
of
Conviction
:
So
it
is
among
us
.
Here
is
one
Man
would
have
a
particular
Miracle
wrought
for
his
Conversion
.
If
he
could
see
a
Spirit
or
a
Ghost
,
he
would
believe
there
was
another
World
.
If
God
would
send
an
Angel
from
Heaven
to
preach
to
him
,
he
thinks
he
should
become
a
New
Man
.
Here
is
another
would
believe
the
Gospel
,
if
every
Point
of
it
could
be
demonstrated
by
Reason
,
and
a
clear
and
plain
account
be
given
of
all
the
Mysteries
of
it
:
but
till
that
be
done
,
he
is
of
the
Religion
of
the
Philosophers
.
Here
is
another
Man
waits
for
Immediate
Impulses
and
Inspirations
.
The
ordinary
Assistances
of
the
Spirit
that
acccompany
the
Word
and
Sacraments
will
not
do
his
business
.
But
let
us
not
deceive
our selves
.
All
these
Imaginations
are
vain
and
foolish
.
If
God
should
grant
us
our
several
desires
;
and
give
one
of
us
a
Sign
,
another
of
us
a
Demonstration
,
another
of
us
a
powerful
Conviction
upon
our
Minds
,
from
his
Holy
Spirit
,
and
that
in
an
extraordinary
way
:
Yet
it
is
still
very
doubtful
,
whether
,
for
all
this
,
the
Business
of
our
Conversion
would
be
effected
.
None
was
more
confident
than
the
Rich
Man
in
the
Parable
,
that
if
to
the
Testimony
of
Moses
and
the
Prophets
,
was
superadded
a
new
Miracle
,
his
Brethren
would
certainly
be
persuaded
:
But
yet
you
see
,
our
Saviour
affirms
the
direct
contrary
.
Oh
let
us
all
close
with
the
standing
Publick
Methods
which
God
hath
established
in
the
Church
,
for
the
bringing
us
to
Vertue
and
eternal
Happiness
,
and
not
be
hankering
after
new
and
fanciful
ways
of
our
own
chusing
,
Most
certainly
,
the
Ordinary
Means
of
Grace
are
sufficient
for
the
Salvation
of
all
our
Souls
,
and
will
be
effectual
to
that
End
,
if
we
be
not
wanting
to
our selves
.
And
if
any
Extraordinaries
be
at
any
time
needful
,
God
without
doubt
will
supply
us
with
them
also
.
Fourthly
,
and
lastly
,
From
what
hath
been
said
,
we
see
the
horrible
Guilt
and
the
utter
Inexcusableness
of
those
Men
,
that
notwithstanding
the
Gospel
means
of
Salvation
,
that
have
been
so
long
afforded
them
,
do
still
continue
Infidels
in
their
Judgment
,
or
Immoral
in
their
Lives
.
What
will
these
Men
be
able
to
say
for
themselves
,
when
they
come
to
appear
before
the
Judge
of
the
World
,
at
the
great
Day
of
Accounts
?
Will
they
pretend
there
was
not
force
enough
in
the
Gospel-evidence
to
convince
them
,
or
weight
enough
in
its
Motives
to
reclaim
them
?
Ah
their
own
Hearts
will
give
them
the
Lye
.
They
can
no
longer
be
able
to
deceive
themselves
.
There
will
be
no
Unbelievers
,
no
seared
Consciences
,
in
the
other
State
.
They
will
then
be
clearly
convinced
,
that
God
for
his
part
did
all
that
was
necessary
,
nay
all
that
was
fit
to
be
done
,
in
order
to
their
Salvation
:
but
they
were
resolved
to
shut
their
Eyes
,
and
harden
their
Hearts
against
the
gracious
Means
that
were
tendred
them
.
Oh
,
how
will
the
Rich
Man
and
his
five
Brethren
in
Hell
rise
up
in
Judgment
against
these
Men
?
For
they
only
refused
to
hear
Moses
and
the
Prophets
:
But
these
,
besides
them
,
have
obstinately
refused
to
hear
Christ
and
his
Apostles
,
who
brought
abundantly
greater
Light
into
the
World
than
the
former
did
.
Much
more
,
How
will
the
poor
ignorant
Heathens
rise
up
in
Judgment
against
them
?
Who
were
destitute
both
of
Moses
and
Christ
;
and
yet
,
to
the
shame
of
Christians
it
may
be
spoken
,
have
several
of
them
lived
better
Lives
than
many
of
us
do
.
May
not
we
justly
and
sadly
apply
that
Woe
which
our
Saviour
pronounced
of
Chorazin
and
Bethsaida
,
to
Thousands
among
us
?
Woe
unto
you
Unbelievers
;
Woe
unto
you
,
O
obstinate
and
irreclaimable
Sinners
;
for
if
the
mighty
Means
of
Grace
,
the
mighty
Evidence
of
Truth
,
had
been
afforded
to
Tyre
and
Sidon
,
to
Sodom
and
Gomorrha
,
to
Mahometans
and
Pagans
,
that
have
been
afforded
unto
you
,
they
would
long
ago
have
repented
in
Sackcloth
and
Ashes
.
But
I
say
unto
you
,
it
shall
be
more
tolerable
for
all
these
in
the
day
of
Judgment
,
than
for
you
.
God
Almighty
give
us
all
Grace
seriously
to
consider
these
things
,
that
we
may
by
a
timely
and
hearty
closing
with
his
Methods
and
Designs
for
our
Salvation
,
prevent
the
dismal
Consequences
of
Infidelity
and
a
Vicious
Life
;
that
so
it
may
not
be
our
Condemnation
at
the
last
day
,
That
Light
is
come
into
the
World
,
and
we
have
loved
Darkness
rather
than
Light
.
SERMON
VII
.
PREACHED
AT
WHITE-HALL
,
On
the
11th
of
April
,
1690.
Gal.
v.
13.
Vse
not
Liberty
for
an
occasion
to
the
Flesh
.
ANY
one
that
useth
to
make
reflexions
upon
his
own
Actions
,
cannot
but
observe
,
That
one
of
the
great
occasions
of
the
sins
he
is
guilty
of
in
the
course
of
his
Life
,
is
the
too
free
use
of
his
lawful
Liberty
.
I
do
not
say
,
that
any
Man
doth
commit
sin
by
using
his
lawful
Liberty
(
for
that
would
be
a
kind
of
contradiction
)
:
But
I
say
,
the
using
our
Liberty
to
the
utmost
pitch
and
extent
of
that
which
we
call
lawful
,
is
the
occasion
of
a
great
many
sins
that
would
otherwise
not
have
been
committed
.
If
one
should
offer
to
tempt
a
Man
that
hath
any
Sense
of
Vertue
or
Religion
,
to
do
a
thing
,
that
at
the
first
sight
appears
sinful
or
wicked
;
it
would
certainly
be
rejected
.
Every
one
that
has
any
regard
to
God
or
Goodness
,
would
start
at
such
a
Proposal
.
But
here
is
our
infelicity
.
A
Temptation
comes
on
by
degrees
.
And
at
the
first
we
are
ingaged
in
nothing
but
what
is
lawful
and
honest
;
and
accordingly
we
use
that
Liberty
which
Nature
and
Religion
allows
us
;
and
so
we
proceed
on
insensibly
in
the
use
of
that
Liberty
,
till
at
last
we
become
uncertain
whether
we
have
not
exceeded
the
bounds
of
what
is
lawful
:
And
by
this
means
we
are
often
caught
.
Nay
,
indeed
nothing
but
this
could
betray
well-meaning
Persons
,
and
such
as
are
vertuously
disposed
,
into
sin
.
Licitis
perimus
oumes
,
said
a
devout
Man
:
It
is
by
lawful
things
that
we
commonly
miscarry
.
With
great
reason
therefore
doth
St.
Paul
give
this
advice
in
the
Text
:
Brethren
(
saith
he
)
ye
have
been
called
unto
Liberty
,
only
use
not
Liberty
for
an
occasion
to
to
the
Flesh
.
There
is
no
doubt
but
the
Apostle
writ
these
words
upon
occasion
of
,
and
with
reference
to
,
the
great
Controversy
that
was
then
on
foot
among
Christians
,
touching
the
Obligation
of
the
Jewish
Law
.
Some
then
thought
themselves
bound
in
Conscience
to
observe
all
the
Precepts
of
Moses
his
Law
.
Other
Christians
thought
they
were
freed
by
the
coming
of
Christ
from
all
legal
Observances
.
The
Apostle
determines
the
Case
in
Favour
of
these
latter
,
and
declares
,
that
by
the
Gospel
they
were
called
unto
Liberty
,
and
were
free
from
all
the
Mosaical
Impositions
.
But
yet
nevertheless
he
tells
them
they
ought
to
be
careful
in
the
exercise
of
that
Liberty
,
that
they
do
not
use
it
for
an
occasion
to
the
Flesh
.
That
is
to
say
,
that
this
Liberty
to
which
they
were
called
,
should
not
Minister
to
any
sin
.
That
they
should
not
so
use
it
,
as
to
be
a
snare
,
either
to
themselves
or
others
.
To
themselves
by
running
into
licentiousness
,
and
taking
unlawful
Liberties
.
To
others
,
either
by
affrighting
the
unbelieving
Jews
from
the
embracing
Christianity
,
or
discouraging
those
that
already
believed
the
Gospel
,
in
the
profession
of
it
.
This
is
the
strict
Sense
of
the
Apostle's
words
,
as
they
come
in
here
in
the
Text
,
and
as
they
do
relate
to
that
occasion
upon
which
he
writ
them
.
But
that
sense
,
with
reference
to
that
occasion
,
is
now
out
of
doors
among
us
.
Though
the
general
Advice
that
is
here
given
,
will
eternally
be
good
and
useful
;
Nay
,
and
always
needful
to
be
insisted
on
in
all
Ages
of
the
World
.
We
have
none
now
that
use
their
Liberty
for
an
occasion
to
the
Flesh
,
as
to
the
point
of
the
Judaical
Ceremonies
.
But
we
have
abundance
that
do
use
it
so
as
to
other
Matters
.
Nay
,
as
I
said
before
,
this
too
free
use
of
our
Liberty
in
lawful
things
,
is
one
of
the
great
Sources
and
Fountains
from
whence
most
of
our
irregularities
do
proceed
.
And
therefore
I
do
not
know
how
I
can
entertain
you
more
usefully
upon
this
Text
,
than
by
endeavouring
to
give
you
the
best
Rules
I
can
,
for
the
reducing
the
Apostle's
Exhortation
into
practice
,
as
it
doth
concern
us
at
this
day
.
But
that
you
may
see
plainly
what
I
drive
at
,
I
will
yet
state
the
Matter
a
little
more
particularly
.
Our
Case
in
this
World
is
this
.
The
Laws
of
Vertue
and
Religion
,
do
allow
Men
all
reasonable
Liberties
in
the
gratification
of
their
natural
Passions
and
Appetites
,
and
in
the
use
and
enjoyment
of
all
the
good
things
of
this
Life
.
But
all
unreasonable
gratifications
,
all
excesses
and
immoderate
Liberties
are
forbidden
by
Religion
,
and
therefore
are
sinful
and
criminal
.
If
now
in
all
Cases
a
Man
could
readily
and
certainly
fix
the
precise
bounds
and
land-marks
of
what
is
reasonable
and
moderate
,
and
what
is
unreasonable
and
excessive
in
the
use
of
his
Liberty
;
so
as
that
upon
all
occasions
,
and
in
all
emergencies
,
he
could
say
within
his
own
Mind
,
Thus
far
I
may
lawfully
and
innocently
go
in
the
gratification
of
such
an
appetite
,
or
in
the
enjoyment
of
such
a
pleasure
,
or
the
like
;
but
if
I
proceed
a
step
farther
,
I
become
a
Transgressor
:
I
say
,
if
this
was
the
case
of
a
Man
in
the
use
of
his
Liberty
,
it
would
be
no
hard
matter
for
any
well-disposed
Person
to
take
all
that
Liberty
that
was
moderate
and
lawful
,
and
to
forbear
all
that
which
is
excessive
and
unlawful
.
But
now
this
is
not
always
an
easy
matter
to
be
done
.
For
many
Cases
happen
in
which
a
Man
cannot
precisely
determine
where
it
is
that
his
lawful
Liberty
ends
,
and
where
it
is
that
it
begins
to
be
extravagant
and
excessive
.
So
that
while
a
Man
is
only
designing
to
gratifie
his
desires
in
lawful
instances
,
he
is
often
carried
beyond
his
bounds
,
and
proceeds
to
excess
.
This
now
,
I
say
,
is
one
great
occasion
of
sin
to
Mankind
;
and
yet
there
is
no
avoiding
of
it
,
because
it
is
such
a
one
as
doth
necessarily
arise
from
the
nature
of
things
.
Thus
for
instance
:
It
is
certainly
very
lawful
for
a
Man
to
drink
Wine
and
strong
Drink
,
not
only
for
his
Health's
sake
,
when
his
Constitution
doth
require
it
;
but
also
for
Chearfulness
,
and
the
Enjoyment
of
his
Friends
.
But
on
the
other
side
,
Drunkenness
and
Intemperance
,
are
grievous
Crimes
,
and
utterly
forbid
by
our
Religion
.
Whilst
now
a
Man
on
one
hand
hath
a
desire
to
take
that
Liberty
that
is
allowed
him
,
and
to
gratifie
his
natural
inclination
to
mirth
and
pleasantness
,
or
to
shew
Civility
,
as
he
terms
it
,
to
his
Company
:
And
on
the
other
hand
,
he
has
no
certain
unalterable
measures
to
proceed
by
,
for
the
stinting
himself
in
this
Case
;
(
as
surely
it
is
a
very
hard
matter
to
prescribe
or
define
,
either
to
a
Man's
self
or
others
,
the
exact
pitch
or
limits
where
Temperance
ends
,
and
Intemperance
begins
:
)
by
this
means
,
I
say
,
he
is
often
betrayed
into
sin
.
Thinking
with
himself
,
that
there
is
a
great
latitude
and
compass
in
the
exercise
of
Temperance
and
Sobriety
(
as
indeed
there
is
,
)
and
that
therefore
he
may
go
on
some
time
longer
with
the
Company
;
the
Wine
by
this
means
steals
upon
him
,
and
he
is
,
before
he
was
aware
,
fallen
into
the
sin
of
Intemperance
and
Excess
.
And
thus
it
is
,
not
only
as
to
the
use
of
our
Liberty
in
things
allowed
,
but
as
to
the
performance
of
our
Duty
in
things
commanded
.
Every
Man
is
sensible
,
that
it
is
a
principal
Law
of
our
Religion
to
be
Charitable
,
and
to
give
Alms
out
of
our
Substance
.
But
now
it
is
not
so
easy
a
matter
for
any
Man
to
define
,
and
set
cut
the
quantum
,
or
the
precise
proportion
of
Alms
,
which
every
one
is
bound
to
give
;
so
as
to
be
able
to
pronounce
,
that
if
a
Man
give
so
much
,
he
performs
his
Duty
,
and
is
a
Charitable
Man
,
for
one
in
his
Circumstances
;
but
if
he
gives
less
than
that
,
he
is
Covetous
and
Vncharitable
.
Now
,
I
say
,
because
this
Duty
of
Charity
is
thus
indefinitely
left
,
and
there
is
such
an
affinity
and
undistinguishableness
between
the
least
measures
of
Charity
,
and
the
sin
of
being
uncharitable
;
Men
do
from
hence
often
take
occasion
to
fall
short
in
the
performance
of
it
.
And
as
in
the
former
instance
I
gave
about
drinking
,
they
are
apt
to
take
more
Liberty
than
is
allowed
them
;
so
in
this
they
are
apt
to
do
less
than
is
commanded
them
.
For
if
they
do
but
give
something
to
the
poor
out
of
their
yearly
Income
,
they
think
they
give
enough
to
satisfie
the
Command
of
Charity
;
and
so
they
make
no
Conscience
of
saving
and
hoarding
without
end
or
without
measure
.
There
are
a
hundred
more
instances
besides
these
two
that
I
have
named
,
wherein
there
is
such
a
latitude
left
to
our
practices
,
and
the
difference
between
lawful
and
unlawful
,
Duty
and
Sin
,
lies
in
so
small
a
compass
,
that
it
is
hard
to
separate
and
distinguish
them
,
unless
a
Man
be
both
very
wise
and
very
honest
.
We
have
not
any
Law
of
God
which
defines
how
often
we
are
to
pray
;
Or
when
it
is
our
Duty
to
fast
;
Or
to
what
degree
we
may
be
angry
;
Or
how
we
are
to
govern
our selves
as
to
the
quantity
or
kinds
of
our
meat
and
drink
;
Or
how
far
we
may
comply
with
the
Customs
of
the
World
;
Or
how
splendid
we
may
be
in
our
Apparel
and
Equipage
;
Or
what
Games
and
Recreations
may
be
used
,
and
how
often
;
Or
what
Rules
we
are
to
go
by
in
buying
and
selling
,
and
our
other
dealings
with
Men
;
Or
how
far
we
may
seek
our
own
,
when
our
right
cannot
be
obtained
without
prejudice
to
our
Neighbour
.
In
these
,
I
say
,
and
abundance
of
other
Cases
,
we
have
no
express
particular
Laws
of
God
to
steer
and
measure
our
Actions
by
;
nor
indeed
is
it
possible
we
should
have
:
Because
what
is
fit
and
reasonable
to
be
done
in
these
Cases
,
admits
of
so
great
a
difference
from
the
infinite
variety
of
the
circumstances
of
particular
Men.
What
now
must
we
do
in
these
Cases
?
How
must
we
order
our selves
,
that
we
may
perform
our
Duty
,
and
keep
out
of
sin
?
Why
in
answer
to
this
I
say
,
We
have
only
general
Rules
to
direct
us
in
these
matters
;
and
those
Rules
we
are
to
apply
to
our
own
particular
cases
.
In
this
latitude
that
things
are
left
in
,
we
are
to
use
our
Liberty
as
carefully
and
as
prudently
as
is
possible
;
taking
our
measures
from
the
Principles
of
Reason
,
and
the
general
Rules
of
the
Gospel
.
Now
what
those
general
Rules
and
measures
are
,
it
is
my
business
at
this
time
to
treat
of
.
And
three
things
I
have
here
to
propose
for
the
use
of
our
Liberty
,
which
will
,
I
think
,
be
a
sufficient
Direction
to
us
in
all
cases
of
this
nature
;
and
which
if
we
do
carefully
observe
,
we
shall
never
use
our
Liberty
for
an
occasion
to
the
Flesh
;
but
we
shall
both
come
up
to
what
is
our
Duty
,
and
shall
likewise
avoid
all
those
sins
which
Mankind
are
so
frequently
betrayed
into
,
through
the
too
great
affinity
that
there
is
between
Vertue
and
Vice
,
and
the
indiscreet
exercise
of
their
Liberty
upon
occasion
thereof
.
And
the
first
thing
I
would
possess
you
all
with
,
and
which
indeed
,
as
it
is
the
most
general
,
so
it
is
the
best
advice
that
can
be
given
in
this
matter
,
is
this
:
That
we
would
endeavour
to
be
heartily
honest
and
serious
in
the
business
of
Religion
:
That
we
would
sincerely
devote
our selves
to
the
service
of
God
:
That
we
would
purifie
our
Minds
as
much
as
may
be
from
all
sensual
and
selfish
Principles
;
and
in
all
our
Actions
and
Pursuits
have
more
respect
to
the
doing
our
Duty
,
and
the
approving
our selves
to
our
great
Lord
and
Master
,
than
to
any
other
consideration
.
This
is
that
which
St.
Paul
so
often
exhorts
us
to
.
Whether
(
saith
he
)
you
eat
or
drink
,
or
whatever
ye
do
,
do
all
to
the
glory
of
God
.
And
again
,
Whatever
ye
do
,
do
it
heartily
,
as
unto
the
Lord
,
knowing
that
of
the
Lord
you
shall
receive
the
reward
of
the
inheritance
.
If
we
could
once
get
our selves
possessed
of
this
Probity
,
this
Purity
of
Mind
and
Heart
,
it
would
better
instruct
us
in
the
use
of
our
Liberty
,
and
teach
us
to
distinguish
between
good
and
evil
;
what
is
sit
to
be
done
,
and
what
ought
not
to
be
done
,
in
all
cases
and
emergencies
we
are
concerned
in
;
than
all
the
dry
Rules
of
Casuistical
Learning
,
be
they
never
so
carefully
and
accurately
laid
down
.
When
a
Man
is
once
arrived
to
that
holy
temper
of
Mind
,
that
he
heartily
loves
God
and
his
Neighbour
,
and
has
such
a
lively
sense
of
the
truth
and
the
excellency
of
Christ's
Religion
;
that
he
is
resolved
,
that
that
shall
influence
and
govern
the
whole
course
of
his
Life
,
and
that
he
will
do
all
his
Actions
,
as
much
as
he
can
,
for
the
honour
of
our
Lord
,
and
the
advancement
of
his
service
in
the
World
:
There
can
hardly
any
particular
case
occur
to
such
a
Man
in
which
he
will
not
have
rules
and
measures
ready
at
hand
to
steer
and
direct
him
in
his
proceedings
.
Nay
this
general
Principle
alone
of
doing
all
his
actions
to
the
glory
of
God
,
that
is
to
say
,
to
the
honour
of
his
Religion
,
and
the
edification
of
his
Neighbour
:
I
say
this
alone
will
afford
him
sufficient
light
and
direction
for
the
government
of
his
Actions
in
all
Contingencies
.
Because
there
is
no
Action
he
can
be
ingaged
in
,
but
it
is
at
the
first
sight
discernable
,
whether
the
doing
of
it
,
or
the
not
doing
of
it
,
doth
more
tend
to
the
honour
of
his
Religion
,
or
the
good
of
others
.
That
which
makes
the
conduct
of
a
Man's
self
in
this
World
,
so
nice
and
difficult
a
matter
,
and
has
given
occasion
to
the
discussion
of
so
many
Cases
of
Concience
about
the
lawfulness
or
unlawfulness
of
Actions
,
is
this
;
That
Men
are
not
throughly
honest
,
but
halt
between
God
and
the
World
.
They
have
a
great
mind
to
serve
their
pleasure
and
their
ambition
,
and
their
secular
ends
,
and
yet
to
serve
God
too
;
and
this
puts
them
upon
tampering
and
trying
to
reconcile
these
interests
together
.
Whence
it
comes
to
pass
,
that
the
usual
Questions
that
arise
about
their
Actions
,
are
not
,
what
is
best
to
be
done
,
or
what
is
most
agreeable
to
their
Duty
in
this
or
the
other
ease
?
But
,
how
far
they
may
go
in
the
gratification
of
such
an
Appetite
or
Passion
,
without
trangressing
the
Laws
of
God
?
How
far
they
may
satisfie
their
covetuous
desires
,
without
being
unjust
?
Whether
they
may
use
such
arts
or
tricks
,
in
getting
or
saving
,
without
being
knavish
;
How
far
they
may
drink
,
and
not
be
drunk
?
How
far
they
may
gratifie
their
humour
of
decking
and
adorning
themselves
,
and
yet
do
no
unlawful
thing
?
How
far
they
may
indulge
wantonness
,
and
yet
be
chast
?
Now
as
I
said
before
,
such
Questions
as
these
are
not
easy
to
be
resolved
(
nor
indeed
is
the
Gospel
of
Christ
so
contrived
,
as
if
it
had
taken
much
care
whether
they
were
resolved
or
no.
)
But
they
are
really
Cases
and
Problems
that
require
both
Judgment
and
Learning
,
and
likewise
the
consideration
of
abundance
of
particular
circumstances
,
to
have
a
good
account
given
of
them
.
But
now
the
Man
that
doth
intirely
give
up
himself
to
the
conduct
of
the
Spirit
,
and
proposeth
nothing
to
himself
in
all
his
Actions
but
the
pure
glory
of
God
:
Such
a
Man
having
none
of
these
Worldly
sensual
designs
to
serve
in
his
Actions
,
can
rarely
be
supposed
to
have
any
of
these
Questions
to
put
to
himself
.
And
consequently
he
can
never
be
at
a
loss
or
uncertainty
,
how
he
is
to
act
for
want
of
a
resolution
of
them
,
much
less
can
he
be
in
danger
of
transgressing
the
bounds
that
God
hath
fixed
to
his
Actions
.
All
the
point
that
such
a
one
hath
to
consider
in
any
Action
is
,
whether
will
his
doing
or
not
doing
such
an
Action
better
serve
the
ends
of
Religion
?
Which
will
tend
most
to
his
own
spiritual
benefit
,
and
the
profit
of
his
Neighbour
,
to
pursue
this
design
,
or
to
let
it
alone
?
Whether
will
be
more
conducive
to
the
Honour
of
his
Lord
,
to
gratifie
such
an
Appetite
,
or
to
deny
it
satisfaction
?
This
,
I
say
,
is
the
only
Question
that
such
a
Man
has
to
put
to
himself
,
and
there
is
no
difficulty
in
giving
an
Answer
to
it
.
For
there
is
scarce
any
case
to
be
put
concerning
an
Action
,
but
it
is
very
obvious
,
without
an
Instructer
,
to
find
out
which
side
of
the
case
,
if
it
be
chosen
,
will
most
minister
to
the
ends
of
Vertue
and
Religion
and
Charity
.
Or
if
it
be
not
obvious
,
then
it
is
very
certain
,
the
Man
needs
not
much
deliberate
about
it
,
but
may
chuse
either
side
indifferently
.
It
is
a
very
hard
matter
oftentimes
to
determine
concerning
the
Necessity
and
Obligation
of
Actions
;
that
is
,
whether
a
Man
be
bound
to
do
them
or
no.
It
is
likewise
often
a
hard
matter
to
determine
concerning
the
lawfulness
of
Actions
,
whether
a
Man
may
do
them
or
no.
But
it
is
a
very
easy
matter
in
most
cases
to
determine
concerning
the
expedience
of
Actions
;
that
is
to
say
,
whether
it
be
best
and
fittest
for
a
Man
to
do
them
or
no.
Now
this
last
,
I
say
,
is
the
point
that
a
throughly
good
Man
will
consider
and
steer
himself
by
in
all
his
Actions
.
Thus
for
Instance
,
It
may
perhaps
bear
a
dispute
,
Whether
a
Man
be
precisely
bound
by
God's
Law
,
to
pray
solemnly
twice
a
day
,
so
as
that
he
sins
if
he
do
not
:
But
it
will
bear
no
dispute
,
that
it
is
much
better
and
more
acceptable
to
God
,
and
beneficial
to
our selves
,
to
pray
at
least
thus
often
,
than
to
pray
seldomer
.
And
therefore
such
a
Person
as
I
am
speaking
of
,
will
upon
this
consideration
put
it
in
practice
(
nay
and
pray
oftner
too
as
he
has
occasion
)
without
concerning
himself
whether
he
be
strictly
bound
so
to
do
or
no.
It
may
bear
a
dispute
among
some
Persons
,
whether
painting
the
Face
be
not
allowable
to
Christian
Women
.
But
it
can
bear
no
dispute
among
any
,
that
it
is
more
agreeable
to
the
Sobriety
,
and
Modesty
,
and
Chastity
of
a
Disciple
of
Jesus
Christ
,
and
better
serves
the
ends
of
Religion
,
to
forbear
all
such
suspicious
Ornaments
.
(
There
being
rarely
any
good
end
to
be
served
by
them
,
but
abundance
of
evil
often
arising
from
them
.
)
Now
this
consideration
alone
is
enough
to
set
the
Heart
of
every
serious
Christian
against
those
practices
,
and
to
make
them
wholly
to
refrain
them
.
Thus
again
,
it
is
argued
both
ways
about
Play
or
Gaming
,
whether
it
be
lawful
or
no
:
(
especially
when
sums
of
Money
are
played
for
;
and
the
thing
becomes
rather
an
avaritious
Contention
,
than
a
Recreation
and
Divertisement
)
some
believing
that
it
is
innocent
;
others
that
it
is
a
grievous
sin
.
But
there
is
no
Man
,
even
of
those
that
use
it
most
,
but
will
readily
acknowledge
,
that
it
exposeth
a
Man
to
great
and
Dangerous
Temptations
of
sundry
kinds
;
that
it
is
the
occasion
of
abundance
of
Sin
,
and
abundance
of
Mischief
,
and
that
it
seldom
fails
to
produce
intolerable
consequences
,
both
as
to
Men's
Souls
,
and
Estates
,
and
Families
.
Now
to
a
Man
that
loves
God
,
and
hath
a
tender
sense
of
his
Duty
,
this
is
enough
in
all
Conscience
to
deter
him
for
ever
from
the
practice
of
Gaming
,
though
it
be
not
made
to
appear
to
him
,
that
it
is
expresly
and
explicitly
forbid
by
any
Law
of
Jesus
Christ
.
So
that
you
see
,
that
in
those
points
where
there
are
disputes
on
both
sides
,
when
the
Consideration
is
concerning
the
Obligation
,
or
the
lawfulness
of
an
Action
;
there
is
no
difficulty
,
no
dispute
at
all
,
when
the
Consideration
is
only
concerning
what
is
best
and
most
fitting
to
be
done
;
concerning
what
is
most
agreeable
to
our
Duty
,
and
most
conducive
to
the
Honour
of
God
and
Religion
as
to
that
Action
.
That
is
evident
enough
in
all
Cases
;
nor
is
any
Man
at
a
loss
for
finding
it
out
.
And
that
is
the
Principle
which
I
say
every
sincere
lover
of
God
governs
himself
by
;
and
which
I
would
have
us
all
to
propose
to
our selves
for
the
Rule
of
our
Actions
,
in
order
to
the
securing
us
from
those
snares
and
stumbling
blocks
,
to
which
the
affinity
between
Vertue
and
Vice
,
Lawful
and
Vnlawful
,
will
otherwise
expose
us
.
Let
us
not
stand
upon
points
with
God
Almighty
,
as
if
so
much
was
his
,
and
so
much
was
our
own
;
as
if
we
were
to
share
our selves
between
his
Service
and
our
own
Pleasures
and
Profits
,
and
the
like
;
and
were
resolved
not
to
pay
him
any
more
respect
or
love
,
than
what
some
express
Letter
of
his
Law
doth
exact
at
our
Hands
.
But
let
us
so
entirely
devote
our selves
to
his
Service
,
as
to
do
not
only
all
those
things
which
we
are
strictly
bound
to
do
,
or
else
we
are
Transgressors
;
but
all
those
things
that
are
acceptable
to
him
,
all
those
things
that
are
praise
worthy
,
and
tend
to
the
Perfection
of
our
Nature
,
and
the
Reputation
of
Christ's
Religion
.
Let
us
make
it
the
end
of
our
Actions
,
not
to
seek
our selves
but
his
Glory
;
every
day
to
grow
better
and
better
,
and
in
every
Occurrence
to
consider
,
not
what
may
lawfully
be
done
,
but
what
is
Most
becoming
a
Disciple
of
Jesus
Christ
to
do
.
In
a
word
,
what
ever
is
best
in
any
Action
;
what
ever
most
serves
the
end
of
piety
;
what
ever
tends
most
to
the
credit
of
our
Religion
,
and
the
benefit
of
others
,
let
us
consider
that
,
and
act
accordingly
.
And
thus
I
am
sure
to
design
and
act
,
is
most
suitable
to
the
Nature
and
Genius
of
our
Christian
Religion
;
nay
,
indeed
,
it
is
the
Principal
Law
and
Commandment
of
it
.
The
design
of
Christianity
is
not
to
adjust
the
precise
bounds
of
Vertue
and
Vice
,
Lawful
and
Vnlawful
,
which
is
that
that
a
great
many
among
us
so
greedily
hanker
after
.
For
the
best
that
could
have
come
from
such
a
design
,
had
been
only
this
,
that
Men
by
this
means
might
have
been
fairly
instructed
,
how
they
might
have
avoided
the
being
bad
;
though
they
never
became
very
good
.
But
the
design
of
Christianity
;
is
to
make
Men
as
good
as
they
can
possibly
be
;
as
devout
,
as
humble
,
as
charitable
,
as
temperate
,
as
contented
,
as
heavenly-minded
,
as
their
Natures
will
allow
of
in
this
World
.
And
for
the
producing
this
effect
,
the
exact
distinguishing
the
limits
of
the
several
Vertues
,
and
their
opposite
Vices
,
signifies
very
little
.
The
Laws
of
our
great
Master
are
not
like
the
Civil
Municipal
Laws
of
Kingdoms
,
which
are
therefore
wonderfully
nice
and
critical
,
and
particular
in
setting
bounds
to
the
practices
of
Men
,
because
they
only
look
at
overt
Actions
;
so
that
if
a
Man
do
but
keep
his
Actions
within
the
compass
of
the
Letter
of
the
Law
,
he
may
be
accounted
a
good
Subject
,
and
is
no
way
obnoxious
to
the
Penalties
which
the
Law
threatens
.
If
our
Religion
had
been
of
this
strain
,
we
should
without
doubt
have
had
a
World
of
particular
Laws
and
Precepts
,
and
directions
about
our
Actions
,
in
all
emergent
Cases
more
than
we
now
have
:
And
we
might
as
easily
have
known
from
the
Bible
what
was
forbidden
unlawful
Anger
,
what
was
excessive
drinking
,
what
was
pride
and
luxury
in
Apparel
,
and
the
like
;
as
we
now
know
by
the
Statute-Book
,
what
is
Burglary
or
Murther
,
or
Treason
.
But
there
was
no
need
of
these
particularities
in
the
institution
of
Christ
Jesus
.
His
Religion
was
to
be
a
Spiritual
thing
.
And
the
design
of
it
was
not
to
make
us
chast
,
or
temperate
,
or
humble
,
or
charitable
,
in
such
a
degree
;
but
to
make
us
as
chast
and
temperate
,
as
humble
and
charitable
,
as
pure
and
holy
in
all
our
Conversation
,
as
we
possibly
can
be
.
This
I
say
was
the
design
of
Christ's
Religion
.
It
was
to
be
the
Highest
Philosophy
that
was
ever
taught
to
Mankind
.
It
was
to
make
us
the
most
excellent
and
perfect
Creatures
,
as
to
purity
of
Mind
and
Heart
,
that
Humane
Nature
is
capable
of
.
And
therefore
it
hath
not
been
so
accurate
and
particular
in
prescribing
bounds
to
our
outward
Actions
,
because
it
was
abundantly
enough
for
the
securing
them
,
to
oblige
us
to
the
highest
degree
of
inward
purity
And
this
it
hath
done
above
all
the
Laws
and
Religions
in
the
World
.
It
teacheth
us
to
abhor
every
thing
that
is
evil
or
impure
in
all
the
kinds
of
it
,
in
all
the
degrees
of
it
,
and
in
all
the
tendencies
towards
it
;
And
to
lay
out
our selves
in
the
pursuit
of
every
thing
that
is
honest
,
that
is
lovely
,
that
is
praise-worthy
,
and
of
good
report
among
Men.
If
this
now
be
the
design
of
our
Religion
,
and
these
be
the
Laws
of
it
,
I
leave
it
to
you
to
judge
of
these
two
things
.
First
,
Whether
it
doth
not
highly
concern
all
of
us
that
profess
this
holy
Religion
,
to
endeavour
,
in
all
our
Conversation
,
to
be
as
holy
and
as
vertuous
as
we
can
,
and
to
do
as
much
good
as
we
can
;
and
not
to
content
our selves
with
such
a
degree
of
honesty
and
vertue
,
as
is
just
sufficient
to
the
rendering
us
not
vicious
.
And
then
secondly
,
Whether
,
if
we
do
thus
endeavour
,
we
can
easily
be
at
a
loss
in
distinguishing
between
Good
and
Evil
,
Duty
and
Sin
,
in
any
instance
;
And
consequently
,
Whether
we
can
be
much
in
danger
of
ill
using
our
Liberty
,
and
so
transgressing
upon
that
account
.
I
have
been
longer
upon
this
first
Head
than
I
intended
,
but
I
shall
make
amends
for
it
by
dispatching
the
two
following
,
in
so
much
the
fewer
words
.
And
indeed
after
so
large
an
account
as
I
have
given
of
the
general
Rule
,
there
is
less
need
of
dwelling
upon
particular
ones
.
II.
In
the
second
place
,
In
order
to
the
right
use
of
our
Liberty
,
and
so
securing
our
serves
from
falling
into
sin
,
through
mistaking
the
measures
of
Good
and
Evil
;
This
will
be
a
good
Rule
to
propose
to
our selves
,
namely
,
That
in
matters
of
Duty
,
we
should
rather
do
too
much
than
too
little
:
But
in
matters
of
Indifferency
,
we
should
rather
take
too
little
of
our
Liberty
than
too
much
.
First
,
As
to
matters
of
Duty
my
meaning
is
this
:
That
where
the
Laws
of
God
have
generally
and
indefinitely
commanded
a
thing
,
but
have
not
set
down
Rules
about
the
particular
measures
and
proportions
of
it
;
in
that
case
it
is
advisable
rather
to
do
more
than
we
are
perhaps
precisely
bound
to
do
,
that
so
we
may
be
sure
we
have
performed
our
Duty
;
than
by
being
scanty
in
our
obedience
,
to
run
the
hazard
of
falling
short
of
our
Duty
.
Thus
for
instance
,
Our
Lord
in
the
New
Testament
,
hath
often
and
solemnly
commanded
us
to
pray
.
But
neither
he
nor
his
Apostles
,
have
any
where
told
us
how
often
we
are
to
pray
;
only
they
have
bid
us
pray
frequently
.
In
this
Case
now
a
Man
that
makes
a
Conscience
of
performing
his
Duty
,
will
take
all
occasions
and
opportunities
of
listing
up
holy
hands
,
and
devout
affections
to
his
heavenly
Father
:
However
,
he
will
not
fail
,
at
least
once
every
time
he
riseth
,
and
once
every
time
he
goes
to
rest
,
to
offer
up
a
solemn
Sacrifice
of
Prayer
and
Praise
.
Less
than
this
,
I
say
,
he
must
not
do
,
for
fear
he
break
the
Commandment
of
praying
frequently
,
praying
continually
.
But
more
than
this
it
will
become
him
to
do
,
in
order
to
the
giving
himself
satisfaction
,
that
he
hath
fully
performed
it
.
Thus
again
,
To
give
Alms
to
the
poor
,
is
an
indispensable
Duty
of
our
Religion
.
But
what
proportion
of
our
substance
we
are
to
give
away
in
Alms
and
Charity
,
is
no
where
set
down
;
but
is
wholly
left
to
our
discretion
.
Now
in
this
case
,
it
is
certainly
much
more
advisable
to
give
liberally
,
and
largely
,
and
plentifully
;
even
as
much
as
our
condition
in
this
World
,
and
the
necessities
of
our
Families
can
allow
:
though
by
so
doing
,
we
shall
prove
to
have
given
in
greater
abundance
than
we
were
strictly
obliged
to
:
Than
by
giving
stingily
and
pinchingly
,
now
and
then
a
little
pocket
money
or
so
,
to
run
the
hazard
of
being
Trangressors
of
the
Commandment
,
and
having
our
Portion
among
the
covetous
and
unmerciful
.
There
is
no
damage
comes
to
a
Man
by
doing
the
former
;
but
on
the
contrary
,
a
great
deal
of
good
.
For
God
never
fails
bounteously
to
reward
the
bountiful
hand
.
But
there
is
both
damage
and
infinite
danger
in
the
latter
.
And
thus
we
are
to
practise
in
all
other
Duties
.
Only
this
caution
we
must
take
along
with
us
:
That
we
are
always
so
to
proportion
the
measures
of
every
single
Duty
,
as
to
render
it
consistent
with
the
performance
of
the
other
Duties
of
our
lives
.
As
for
instance
,
we
must
not
spend
so
much
time
in
Prayer
,
as
to
hinder
the
pursuit
of
our
Callings
,
and
necessary
business
.
We
must
so
give
Alms
,
as
yet
to
leave
our selves
enough
to
pay
every
one
their
own
,
and
to
make
a
competent
provision
for
our
Families
.
But
let
us
but
take
care
to
secure
this
,
and
then
we
cannot
easily
exceed
in
the
measures
of
any
Duty
.
The
more
we
pray
and
the
more
we
give
alms
,
still
the
better
.
And
so
in
all
other
instances
of
Duty
.
But
now
in
the
second
place
,
the
quite
contrary
to
this
are
we
to
practise
in
matters
of
Liberty
.
There
the
rule
is
,
rather
to
take
less
than
is
allowed
us
,
than
to
take
all
.
Rather
to
abridge
our selves
of
our
lawful
Liberties
,
than
by
doing
all
that
we
may
lawfully
do
,
indanger
our
falling
into
sin
.
There
is
no
harm
at
all
in
departing
from
our
Rights
and
Privileges
which
God
hath
indulged
us
:
But
there
is
a
great
harm
in
extending
them
beyond
their
bounds
.
There
is
no
evil
in
not
gratifying
our
desires
and
appetites
in
all
the
things
they
crave
,
which
are
allowable
,
and
which
we
are
permitted
to
gratifie
them
in
:
But
there
is
an
infinite
evil
in
gratifying
them
in
unlawful
forbidden
instances
.
And
therefore
every
wise
and
good
Man
will
be
sure
to
keep
on
the
safe
side
;
and
to
prevent
the
danger
of
doing
more
than
he
should
do
,
he
will
not
always
do
all
that
he
may
do
.
The
truth
is
,
that
Man
that
makes
no
scruple
of
using
his
Liberty
to
the
utmost
stretch
and
extent
of
it
upon
all
occasions
,
and
regards
nothing
more
in
his
Actions
,
than
just
that
he
do
not
fall
into
some
direct
sin
:
That
Man
cannot
always
be
innocent
,
but
will
be
drawn
into
a
hundred
irregularities
and
miscarriages
.
Thus
for
Example
,
he
that
useth
himself
to
eat
or
to
drink
to
the
utmost
pitch
that
can
be
said
to
be
within
the
limits
of
Temperance
,
it
is
impossible
but
such
a
one
will
now
and
then
be
unavoidably
overtaken
in
the
sin
of
Gluttony
or
Drunkenness
.
He
that
will
use
all
the
liberties
that
the
Law
allows
him
,
for
the
making
advantages
to
himself
in
his
Trade
,
or
his
Dealings
with
other
Men
:
Such
a
one
will
not
be
able
to
avoid
the
just
imputation
of
being
in
many
instances
an
Oppressor
or
a
hard
Conscienced
Man
.
The
safest
way
therefore
,
if
we
mean
to
preserve
our
Vertue
amidst
the
multitude
of
Snares
and
Temptations
that
we
meet
with
in
the
World
,
is
to
set
bounds
even
to
our
Lawful
Liberties
;
to
keep
our
actions
within
such
a
compass
,
as
not
to
come
even
near
the
Confines
of
Vice
and
Sin
.
Though
it
is
but
a
point
,
and
that
often
an
undiscernable
one
,
that
distinguisheth
between
what
is
lawful
,
and
what
is
unlawful
.
Yet
there
is
a
great
latitude
in
what
is
lawful
.
That
is
,
if
I
gratify
my
Appetites
but
a
little
,
I
do
that
which
is
lawful
;
and
if
I
gratifie
them
more
,
I
may
do
that
which
is
lawful
likewise
.
But
he
shews
the
most
Honest
and
Vertuous
Mind
,
that
in
his
actions
takes
but
a
little
of
this
latitude
,
and
by
that
means
keeps
himself
at
a
good
distance
from
that
which
is
vicious
and
criminal
.
III.
But
thirdly
and
lastly
,
To
what
degree
soever
we
may
think
fit
to
make
use
of
our
liberty
;
yet
at
all
times
,
As
soon
as
we
begin
to
doubt
or
fear
we
have
gone
as
far
as
we
lawfully
can
go
;
it
is
then
high
time
to
break
off
,
and
to
proceed
no
farther
.
This
is
the
last
Rule
I
have
to
offer
upon
this
occasion
.
And
thus
also
,
wherever
we
have
a
just
ground
of
suspition
or
doubt
,
whether
a
thing
be
lawful
or
no
;
this
doubt
or
suspicion
,
is
of
it self
reason
enough
to
make
us
forbear
that
thing
.
Unless
indeed
there
be
a
Necessity
,
or
a
great
Charity
to
be
served
by
the
doing
of
it
,
which
may
in
reason
over-balance
the
suspicion
of
its
lawfulness
.
Thus
in
matters
of
Recreation
.
If
we
have
the
least
doubt
,
whether
this
or
the
other
Pleasure
or
Divertisement
be
innocent
and
lawful
;
why
that
is
Argument
enough
without
more
ado
,
to
make
us
forbear
it
;
though
perhaps
we
see
others
use
it
without
scruple
.
Thus
in
matters
of
Temperance
,
when
we
first
begin
to
suspect
that
we
have
drunk
as
much
as
is
convenient
for
us
:
Let
us
by
all
means
leave
off
,
and
break
from
the
Company
.
Thus
in
matters
of
Sobriety
,
when
we
have
reason
to
doubt
,
that
we
are
come
up
to
the
full
bounds
of
the
Christian
gravity
and
modesty
;
and
that
any
degree
more
of
pomp
or
bravery
in
our
garb
,
or
in
our
attendance
,
or
in
our
equipage
,
will
relish
of
Pride
,
or
Vanity
,
or
Affectation
:
It
is
high
time
rather
to
abate
something
of
our
sumptuousness
in
these
things
,
than
to
proceed
any
farther
.
And
thus
lastly
in
matters
of
Equity
and
Justice
,
when
we
first
begin
to
have
a
suspicion
,
that
such
a
practice
is
an
indirect
or
knavish
trick
,
or
that
we
are
too
severe
and
hard
upon
a
Man
,
upon
whom
we
have
got
an
advantage
:
Why
,
this
suspition
alone
is
enough
in
reason
to
check
us
in
our
cariere
,
and
to
put
us
upon
more
fair
and
moderate
courses
.
This
is
a
Rule
that
will
for
ever
be
fit
for
us
to
practice
,
for
it
is
grounded
upon
Eternal
Reason
.
Indeed
it
is
as
old
as
Morality
.
Quod
dubitas
ne
feceris
.
Do
nothing
that
you
doubt
of
,
is
a
maxim
that
obtain'd
among
the
Heathens
as
well
as
among
us
Christians
.
I
dare
not
indeed
say
,
that
this
Rule
holds
universally
in
all
Cases
.
For
Cases
do
sometimes
happen
,
wherein
it
will
be
advisable
for
a
Man
to
act
even
against
his
doubts
.
But
in
such
Matters
as
I
am
now
speaking
of
,
Matters
wherein
a
Man
is
at
perfect
Liberty
to
act
or
not
to
act
:
In
all
such
Cases
,
it
will
always
,
without
exception
,
be
a
true
,
and
a
safe
,
and
a
wise
Rule
.
And
I
am
sure
if
Men
would
seriously
charge
themselves
with
the
practice
of
it
,
they
would
hereby
prevent
a
Multitude
of
Sins
and
Transgressions
,
with
which
they
usually
inflame
their
Accounts
against
the
day
of
Judgment
.
And
thus
much
of
the
Rules
I
had
to
propose
,
as
to
the
use
of
our
Liberty
,
in
such
Cases
where
a
Man
is
at
a
loss
in
finding
out
the
Measures
and
bounds
of
Duty
and
Sin
,
and
upon
that
account
is
in
danger
of
Transgressing
.
I
have
only
two
things
more
to
add
upon
this
Argument
,
by
way
of
Application
,
and
I
have
done
.
The
one
as
a
Caution
to
prevent
the
misapplying
these
Rules
;
the
other
as
an
encouragement
to
put
them
in
practice
.
That
which
I
have
to
say
by
way
of
Caution
is
this
:
That
what
I
have
been
now
recommending
,
especially
under
the
two
last
Heads
,
is
not
intended
to
be
a
Rule
or
direction
to
any
Hypochondriack
,
or
Melancholy
Persons
,
or
such
as
are
apt
to
be
over-scrupulous
about
their
Actions
:
For
indeed
to
such
Persons
it
is
the
worst
advice
that
can
be
given
.
For
they
are
apt
to
doubt
and
boggle
at
every
thing
,
be
it
never
so
innocent
and
free
from
blame
.
They
dare
not
eat
a
hearty
Meal
for
fear
of
being
Intemperate
.
And
for
fear
of
not
being
devout
enough
they
exhaust
their
Spirits
,
and
spoil
their
Health
,
through
the
continual
intention
of
their
Minds
to
serious
things
.
Now
Persons
that
are
of
this
temper
,
are
rather
to
be
encouraged
to
take
more
Liberties
than
they
do
,
than
to
abate
any
that
they
make
use
of
.
But
their
Case
is
of
another
Consideration
,
and
foreign
to
my
present
purpose
;
and
therefore
I
here
say
no
more
about
it
.
It
being
sufficient
to
have
given
this
intimation
to
such
People
,
that
they
do
not
make
an
ill
use
of
any
thing
that
I
have
now
represented
;
for
assuredly
,
what
hath
been
now
said
,
doth
not
much
concern
them
.
2.
The
other
thing
I
have
to
say
,
and
that
by
way
of
Encouragement
,
is
this
:
I
doubt
not
but
some
will
be
apt
to
think
,
that
the
Rules
I
have
now
given
about
the
Exercise
of
our
Liberty
,
are
much
too
strict
and
severe
;
and
that
if
they
must
be
tied
up
to
such
Measures
,
then
farewel
all
the
joy
and
pleasure
,
and
comfort
of
their
lives
.
But
to
such
People
I
would
crave
leave
to
say
,
that
they
have
very
wrong
notions
of
this
Matter
.
The
using
of
their
Liberty
in
such
a
manner
as
I
have
been
recommending
,
would
not
rob
them
of
one
true
pleasure
or
comfort
that
this
World
affords
.
So
far
from
that
,
that
I
am
very
sure
,
whoever
frames
his
Life
according
to
these
Measures
,
shall
live
a
hundred
times
a
happier
Life
,
and
shall
enjoy
the
World
and
all
the
pleasures
and
advantages
of
it
,
much
more
to
his
own
content
and
satisfaction
;
than
if
he
put
no
check
to
the
craving
of
his
Appetites
,
but
always
indulged
and
gratified
them
in
every
thing
,
and
as
much
as
they
desired
.
Assure
your selves
Vertue
and
Religion
will
never
hinder
you
from
enjoying
any
pleasure
or
satisfaction
that
is
natural
.
On
the
contrary
there
is
great
Reason
to
believe
,
that
the
practice
thereof
will
extreamly
heighten
and
advance
the
satisfactions
you
can
receive
from
your
Worldly
Enjoyments
.
I
doubt
not
in
the
least
,
but
to
a
sincerely
pious
and
Vertuous
Man
,
and
that
hath
a
Regard
to
God
in
all
his
Actions
,
even
the
very
pleasures
and
comforts
of
this
Life
are
more
gratifying
and
affecting
,
than
to
any
sensual
or
wicked
Man
.
For
such
a
one
,
as
he
is
more
capable
of
enjoying
them
,
so
do
they
come
to
him
likewise
without
the
mixtures
of
those
uneasy
,
troublesome
,
bitter
Reflexions
,
that
other
Men
feel
in
the
very
best
of
their
Enjoyments
.
Let
no
Man
therefore
apprehend
any
loss
of
his
pleasures
by
entirely
devoting
himself
to
God's
Service
,
and
using
his
liberty
in
that
careful
way
I
have
been
recommending
.
Let
him
not
think
that
he
shall
hereby
be
too
much
straitned
and
confined
.
For
certainly
this
is
the
true
means
,
not
only
to
keep
him
for
ever
from
being
a
Slave
to
any
thing
,
but
also
mightily
to
improve
and
encrease
his
Liberty
.
For
by
thus
exercising
himself
,
all
the
Powers
of
his
Soul
will
be
vastly
enlarged
,
and
he
will
hereby
attain
both
leisure
and
will
to
employ
all
his
rational
Faculties
about
the
best
and
the
noblest
objects
in
the
World
,
which
will
yield
him
the
greatest
pleasure
that
is
to
be
had
on
this
side
Heaven
.
Whereas
if
he
had
given
up
himself
to
be
govern'd
by
any
of
his
sensual
Appetites
,
he
had
been
a
poor
narrow
confined
Creature
indeed
,
not
capable
of
any
greater
satisfactions
or
pleasures
,
than
what
the
Brutes
do
enjoy
as
well
as
himself
,
but
with
less
uneasiness
,
and
fewer
disturbances
.
It
is
true
indeed
,
a
sensual
Man
hath
no
notion
of
this
kind
of
pleasures
,
no
more
than
a
Beast
hath
of
the
pleasures
of
a
Man
.
And
therefore
it
is
no
wonder
that
such
Men
entertain
all
talk
about
them
as
little
better
than
meer
Cant
and
Jargon
.
But
I
seriously
appeal
to
all
Men
that
have
ever
made
any
trials
in
the
way
of
Religion
and
Vertue
,
whether
the
Contentments
and
Satisfactions
they
have
received
from
the
rational
use
of
their
Liberty
,
and
the
thoughts
and
reflexions
that
hereby
they
do
approve
themselves
to
God
,
and
live
in
hopes
of
his
Favour
,
and
have
a
fair
prospect
of
a
glorious
Immortal
Sate
in
another
world
:
I
say
,
Whether
they
do
not
find
the
pleasures
and
contentments
that
arise
from
hence
,
to
be
infinitely
more
solid
,
and
substantial
,
and
durable
,
than
any
of
those
that
they
receive
from
the
gratification
of
their
sensual
Appetites
in
a
vitious
unreasonable
Manner
.
Oh
therefore
,
Let
none
of
us
make
any
scruple
of
devoting
our selves
entirely
and
without
reserve
to
God
Almighty's
Service
.
Let
none
of
us
be
afraid
to
put
reasonable
restraints
upon
our
Passions
and
Appetites
.
Assuredly
the
thus
using
our
Liberty
,
is
the
certain
way
to
preserve
and
encrease
it
,
and
with
it
,
the
pleasure
and
comfort
of
our
Lives
;
and
not
only
so
,
but
to
render
us
Everlastingly
Happy
and
Blessed
in
the
other
World
.
Which
that
we
may
all
be
,
God
of
his
infinite
Mercy
grant
,
&c.
SERMON
IX
.
Preached
before
the
House
of
Commons
,
AT
St.
Margaret's
Westminster
,
On
the
21st
of
May
,
1690.
Deut.
v.
29.
O
that
there
were
such
an
Heart
in
them
,
that
they
would
fear
me
,
and
keep
all
my
Commandments
always
,
that
it
might
be
well
with
them
,
and
with
their
Children
for
ever
.
THese
are
the
words
of
God
to
Moses
concerning
the
Children
of
Israel
.
And
two
things
may
be
gathered
from
them
.
I.
His
serious
desire
of
their
Happiness
.
II.
The
means
whereby
that
Happiness
is
to
be
attained
.
The
first
of
these
is
imported
in
that
solemn
wish
into
which
the
Text
is
framed
:
O
that
there
were
such
an
Heart
in
them
,
&c.
that
it
might
be
well
with
them
,
and
with
their
Children
for
ever
.
The
second
is
imported
in
the
way
of
connecting
the
former
part
of
the
wish
with
that
which
follows
:
O
that
there
were
such
an
heart
in
them
,
what
then
?
That
they
would
fear
me
,
and
keep
all
my
Commandments
always
,
and
why
so
?
It
follows
,
That
it
might
be
well
with
them
,
and
with
their
Children
for
ever
.
Which
plainly
implies
,
That
the
way
to
have
things
well
with
them
,
and
with
their
Children
,
is
to
fear
God
,
and
keep
all
his
Commandments
always
.
I
have
but
one
thing
more
to
observe
concerning
the
Text
,
and
that
is
this
:
That
the
wish
or
desire
that
God
here
expresses
of
Israel's
Vertue
and
Happiness
,
doth
not
so
much
relate
to
the
Israelites
,
considered
singly
,
and
as
particular
Persons
,
(
though
it
cannot
be
denied
,
but
it
doth
extend
to
them
,
even
under
that
notion
)
but
it
chiefly
relates
to
the
Children
of
Israel
considered
collectively
,
that
is
to
say
,
under
the
notion
of
a
People
or
Nation
.
God
here
expresses
his
care
of
the
whole
Nation
,
and
seriously
wishes
they
may
be
a
happy
People
,
they
and
their
Children
after
them
.
Two
points
then
we
have
from
this
Text
very
proper
to
be
insisted
on
,
upon
this
Occaasion
,
which
therefore
I
shall
make
the
Heads
of
my
following
Discourse
.
First
,
That
God
is
seriously
concerned
for
the
good
and
happiness
of
Nations
and
Kingdoms
,
as
well
as
that
of
particular
Persons
;
and
more
especially
of
those
Nations
that
profess
his
true
Religion
.
Secondly
,
That
the
Happiness
and
Prosperity
of
Nations
is
to
be
attained
the
same
way
that
any
particular
Man's
happiness
is
,
that
is
to
say
,
by
fearing
God
,
and
keeping
his
Commandments
.
I.
I
begin
with
the
first
,
That
God
is
seriously
concerned
for
the
good
and
happiness
of
Nations
and
Kingdoms
,
as
well
as
that
of
particular
Persons
;
and
more
especially
of
those
Nations
that
Profess
his
true
Religion
.
I
do
not
think
this
is
much
doubted
of
by
any
Christian
,
and
therefore
I
need
not
insist
on
a
laborious
proof
of
it
.
That
God
who
doth
not
overlook
the
meanest
and
the
most
inconsiderable
Creatures
that
he
hath
made
;
but
so
far
concerns
himself
in
taking
care
of
them
,
and
providing
for
them
,
that
not
so
much
as
a
Sparrow
(
if
we
may
believe
our
Saviour
)
doth
fall
to
the
ground
without
his
will
:
Can
it
be
imagined
,
that
he
is
not
more
concerned
for
the
happiness
and
well-being
of
the
noblest
part
of
the
visible
Creation
,
Mankind
,
who
bear
his
own
Image
,
and
whom
he
looks
upon
as
his
own
Children
?
Certainly
he
is
.
And
that
God
whose
Care
and
Providence
doth
so
particularly
extend
to
every
individual
Man
,
that
(
as
the
same
our
Lord
Jesus
speaks
)
the
very
Hairs
of
our
Head
are
numbered
by
him
.
Can
it
be
imagined
,
that
he
doth
not
still
take
more
care
of
the
greater
Bodies
and
Combinations
of
Men
,
such
as
Nations
and
Kingdoms
,
which
are
so
many
ways
more
considerable
than
single
Men
,
and
in
whose
Fortunes
the
good
or
ill
of
particular
Persons
is
so
wholly
bound
up
?
Certainly
he
doth
.
And
lastly
,
That
God
who
is
the
Author
,
the
Preserver
,
the
Protector
of
all
publick
Societies
,
by
whom
Kings
Reign
,
and
Magistrates
decree
Justice
:
Can
it
be
imagined
that
he
hath
not
still
a
more
particular
regard
to
those
Nations
that
he
hath
been
pleased
to
call
by
his
own
Name
,
and
hath
chosen
for
his
own
People
(
such
as
were
the
Israelites
in
my
Text
,
of
old
;
and
such
are
all
those
Peoples
and
Nations
now
that
do
profess
his
true
Religion
)
?
Certainly
he
hath
.
Thus
natural
reason
will
teach
us
to
argue
.
And
that
it
is
a
right
way
of
arguing
,
To
quote
to
you
all
that
the
Scripture
saith
upon
this
Argument
,
would
be
endless
.
One
of
the
great
designs
of
God's
word
,
is
to
possess
us
with
a
hearty
Belief
,
that
God
,
as
he
is
the
Creator
,
so
he
is
also
the
Governour
of
the
World
.
And
that
his
Providence
extends
to
all
the
things
and
Persons
in
it
.
And
that
the
constant
Rule
and
Measure
of
that
Providence
,
is
no
other
than
the
good
of
the
World
,
and
the
good
of
every
Person
in
it
,
so
far
as
his
private
good
is
consistent
with
the
publick
.
And
that
therefore
as
God
designs
all
good
to
every
particular
Man
,
so
doth
he
more
especially
design
the
good
of
Nations
and
Kingdoms
in
all
his
dispensations
of
Providence
to
them
.
Nor
is
there
any
thing
happens
in
any
Nation
or
Kingdom
but
with
his
approbation
.
Even
the
severest
visitations
that
come
upon
Mankind
are
from
him
.
There
is
no
evil
happens
to
a
City
,
but
the
Lord
hath
done
it
.
Though
yet
Judgment
is
his
strange
work
.
And
Mercy
and
Loving
kindness
is
the
thing
wherein
he
delights
.
He
doth
not
afflict
willingly
,
nor
grieve
the
Children
of
Men.
But
sometimes
it
is
necessary
that
Nations
should
be
scourged
;
yet
even
that
is
for
the
greater
good
of
Mankind
.
when
God's
Judgments
are
in
the
Earth
,
the
Inhabitants
of
the
World
may
learn
righteousness
.
But
then
as
for
his
own
People
,
those
upon
whom
his
name
is
called
,
those
that
are
in
Covenant
with
him
,
and
profess
his
true
Religion
;
for
them
upon
all
occasions
he
declares
so
great
a
tenderness
and
concernment
;
that
there
is
hardly
any
figure
of
Speech
that
the
most
sensible
Man
can
make
use
of
,
for
the
expressing
his
most
passionate
love
to
his
dearest
Friend
or
Relation
,
though
it
be
his
Wife
or
his
Children
,
but
the
very
same
figures
are
made
use
of
by
the
Holy
inspired
Writers
to
set
out
to
us
the
kindness
and
concernment
that
God
hath
for
his
own
People
.
He
is
their
God
,
their
King
,
their
Shepherd
,
their
Father
,
their
Husband
.
They
are
his
chosen
ones
.
His
Delight
,
his
peculiar
Treasure
.
He
rejoiceth
over
them
to
do
them
good
.
His
bowels
earn
,
his
heart
is
turned
within
him
,
his
repentings
are
kindled
together
,
when
through
their
miscarriages
he
is
forced
to
pass
any
severe
Sentence
upon
them
.
All
this
is
the
language
of
God
in
Scripture
,
when
he
speaks
of
his
People
,
and
therefore
we
cannot
doubt
of
his
sincere
affection
to
them
,
and
particular
care
of
them
.
All
the
doubt
is
,
whether
these
expressions
ought
to
be
applied
to
any
other
people
than
the
Jews
,
with
respect
to
whom
the
Scripture
useth
them
.
But
we
that
believe
the
Gospel
,
need
not
make
much
doubt
of
it
.
For
it
is
certain
,
the
reason
of
all
these
expressions
of
kindness
to
the
Jews
more
than
to
other
Nations
,
was
founded
in
this
;
That
they
were
the
People
whom
God
had
chosen
to
plant
his
Church
among
.
They
were
the
People
where
his
Religion
was
owned
.
But
now
it
is
evident
to
all
Christians
,
that
after
our
Saviour
came
into
the
World
,
and
Preached
his
Gospel
to
all
Nations
,
the
Jews
,
as
a
Nation
,
ceased
to
be
God's
Church
,
or
peculiar
People
;
and
from
that
time
all
those
Nations
that
embraced
Christ's
Religion
,
came
into
their
place
,
and
were
from
thence
forward
to
be
as
dear
to
God
,
and
as
much
his
Care
and
his
Treasure
,
as
ever
the
Jews
were
.
And
,
upon
that
account
,
we
of
this
Nation
,
may
,
with
as
much
reason
,
apply
the
expressions
of
Scripture
to
our selves
,
which
declare
God's
kindness
and
concernment
for
his
People
,
as
ever
the
Jews
did
.
Especially
considering
that
God
has
owned
us
of
this
Nation
for
his
People
,
in
as
remarkable
a
manner
as
any
Nation
in
Christendom
.
As
appears
not
only
from
that
glorious
light
of
the
Gospel
,
which
he
has
for
many
years
blessed
us
with
,
above
any
other
people
perhaps
in
the
Christian
World
:
But
also
from
the
wonderful
Providences
,
by
which
he
has
from
time
to
time
preserved
our
Church
,
and
with
it
the
true
Religion
among
us
,
notwithstanding
the
various
attempts
of
our
Enemies
to
subvert
it
.
O
may
these
Mercies
of
God
to
our
Nation
never
be
forgotten
,
and
may
we
always
remember
them
with
that
due
thankfulness
they
call
for
at
our
hands
.
And
thus
much
of
our
first
Head
.
I
beg
leave
to
draw
a
practical
Inference
or
two
from
what
hath
been
said
,
before
I
proceed
to
the
other
.
First
,
Since
it
appears
,
that
God
sits
at
the
Helm
,
and
steers
and
manages
all
the
affairs
of
Mankind
;
and
that
publick
Societies
are
more
especially
the
objects
of
his
Care
and
Providence
:
Methinks
this
Consideration
should
be
a
good
Antidote
against
all
those
troublesome
Fears
and
Sollicitude
,
we
are
apt
to
disturb
our selves
with
,
about
the
success
of
publick
Matters
.
If
indeed
all
things
went
in
the
World
by
Chance
or
Fate
,
and
there
was
no
God
that
did
superintend
human
Affairs
;
I
should
think
it
very
Natural
for
Men
to
be
extreamly
concerned
at
every
piece
of
ill
News
they
heard
.
It
might
be
allowed
them
to
break
their
sleep
in
the
night
,
and
to
complain
dismally
in
the
day
,
of
the
sad
times
that
were
coming
upon
us
.
But
since
we
are
certain
,
as
much
as
we
are
certain
there
is
a
God
,
and
as
much
as
we
are
certain
that
the
Scripture
is
true
;
that
all
our
Affairs
,
our
publick
as
well
as
our
private
Affairs
;
the
Affairs
both
in
Church
and
State
,
are
entirely
in
God
Almighty's
disposal
,
and
that
He
doth
really
manage
and
order
all
things
among
us
;
and
likewise
so
manageth
them
,
that
all
shall
at
last
turn
to
the
good
of
his
People
,
and
to
the
good
of
every
honest
Man
:
I
say
,
since
we
are
,
or
may
be
satisfied
,
that
our
Business
is
in
so
good
hands
,
I
must
confess
I
do
not
see
what
reason
People
have
,
to
give
themselves
so
much
trouble
and
uneasiness
,
about
things
that
may
,
or
may
not
come
.
Thus
far
indeed
,
it
is
fit
that
every
one
should
be
concerned
;
nay
it
is
fit
that
every
one
should
charge
his
Conscience
with
it
:
Namely
,
to
do
his
Duty
to
the
publick
in
his
place
and
station
;
to
contribute
all
that
is
in
his
power
towards
the
procuring
and
promoting
the
common
Happiness
;
and
to
endeavour
all
that
in
him
lies
,
towards
the
avertting
those
Judgments
we
have
reason
to
fear
.
But
when
a
Man
hath
done
this
,
to
what
purpose
is
it
for
him
to
trouble
himself
any
further
?
I
should
think
he
had
better
follow
our
Saviour's
advice
,
which
,
when
all
things
be
considered
,
will
be
found
Eternally
Prudent
and
Reasonable
:
Take
no
thought
for
to
morrow
;
let
the
morrow
take
care
for
the
things
of
it self
:
Sufficient
unto
the
day
is
the
evil
thereof
.
Secondly
,
This
Doctrine
ought
to
teach
us
this
farther
Lesson
;
to
depend
altogether
upon
God
Almighty
,
and
upon
him
only
,
for
the
good
success
of
our
Affairs
,
either
in
Church
or
State
,
whenever
they
are
in
a
doubtful
or
dangerous
condition
.
though
many
are
the
devices
in
the
hearts
of
men
;
nevertheless
the
counsel
of
the
Lord
,
that
shall
stand
.
It
is
in
vain
to
trust
humane
means
:
For
be
our
strength
never
so
great
;
or
be
those
that
manage
for
us
never
so
industrious
;
or
be
our
hearts
never
so
much
united
:
Yet
it
is
an
easy
matter
for
God
to
blast
all
our
designs
,
and
to
disappoint
all
our
Counsels
in
a
Moment
.
He
hath
often
done
so
,
where
Men
have
been
confident
in
their
own
strength
.
There
is
in
truth
no
trusting
to
an
Arm
of
Flesh
.
For
the
successes
of
War
depend
upon
a
thousand
Contingencies
,
which
it
is
not
in
the
power
of
mortal
Men
,
either
to
foresee
,
or
remedy
.
the
race
is
not
always
to
the
swift
,
nor
the
battel
to
the
strong
;
nor
can
a
King
be
sav'd
by
the
multitude
of
an
Host
,
nor
any
mighty
Man
be
delivered
by
his
much
strength
.
But
the
God
of
Heaven
that
ruleth
in
the
Kingdoms
of
Men
;
it
is
He
that
preserves
or
destroys
;
that
gives
Victory
,
or
sends
a
Defeat
,
as
it
pleaseth
him
.
And
therefore
he
is
,
by
way
of
eminence
,
stiled
,
The
Lord
of
Hosts
,
the
God
of
Battels
.
On
the
other
hand
,
If
our
Affairs
at
any
time
be
in
so
very
bad
a
posture
,
that
we
cannot
not
avoid
the
having
a
melancholy
dismal
prospect
of
things
;
yet
let
us
not
be
discouraged
,
let
us
still
trust
in
God
;
let
us
do
what
belongs
to
us
to
do
for
the
obtaining
his
Mercy
and
Favour
,
and
then
refer
the
Event
to
him
.
God
hath
certainly
a
kindness
for
his
People
,
and
if
we
do
our
parts
towards
the
preserving
his
Affection
to
us
,
we
may
still
hope
he
will
continue
to
be
our
Saviour
and
Deliverer
.
Is
is
as
easy
to
God
to
save
by
few
as
by
many
;
the
Walls
of
Jericho
,
at
his
Command
,
II.
But
it
is
time
to
come
to
the
second
general
point
I
observed
from
this
Text
;
viz.
That
the
Happiness
and
Prosperity
of
Nations
,
is
to
be
attained
the
same
way
that
any
particular
Man's
happiness
is
;
that
is
to
say
,
by
being
sincerely
virtuous
and
religious
;
or
,
as
my
Text
expresses
it
,
by
fearing
God
,
and
keeping
all
his
Commandments
always
.
This
is
a
true
Proposition
,
both
with
respect
to
particular
Persons
and
to
Nations
too
;
but
with
this
difference
,
That
if
we
take
Happiness
and
Prosperity
for
that
which
the
World
accounts
so
,
that
is
to
say
,
the
possession
of
a
great
many
outward
Blessings
,
and
the
freedom
from
temporal
evils
and
inconveniencies
;
the
Proposition
is
not
so
universally
true
with
reference
to
particular
Persons
,
as
it
is
with
reference
to
Nations
and
Kingdoms
.
For
every
Man
that
fears
God
is
not
always
blessed
with
happy
outward
Circumstances
.
On
the
contrary
,
some
good
Men
are
exposed
to
many
and
great
Afflictions
,
and
Misfortunes
,
and
Sicknesses
,
and
Crosses
,
all
their
lives
long
.
But
it
is
certainly
true
of
all
Nations
and
Peoples
whatsoever
.
Every
Nation
or
Society
shall
fare
better
or
worse
in
this
World
,
exactly
,
according
as
they
fear
God
,
or
despise
and
affront
him
;
exactly
,
according
to
the
degree
they
keep
God's
Commandments
,
or
break
them
.
Though
it
is
not
certain
,
that
every
particular
Man
shall
always
do
so
.
And
there
is
great
reason
that
it
should
be
thus
.
For
First
,
We
know
that
all
God's
ways
are
just
and
equal
.
Now
as
to
particular
Persons
,
there
is
a
great
room
left
for
the
dispensing
this
Justice
and
Equity
to
them
.
For
they
being
in
their
natures
made
to
live
for
ever
,
it
is
enough
for
the
vindicating
God's
Justice
,
that
they
be
at
any
time
hereafter
,
either
rewarded
for
their
Piety
and
Virtue
,
or
punished
for
their
Wickedness
and
abuse
of
God's
Mercies
.
So
that
wicked
Men
may
be
happy
and
prosperous
here
,
and
good
Men
may
suffer
many
afflictions
and
tribulations
,
without
any
the
least
reflection
on
the
Justice
or
Goodness
of
the
great
Governour
of
the
World
:
Because
there
is
a
farther
day
reserved
for
the
adjusting
all
Men's
Rewards
according
to
their
Works
.
But
now
the
consideration
of
publick
Societies
and
Nations
,
is
quite
different
.
Nations
are
not
made
to
be
Immortal
,
but
end
with
this
World
.
No
Society
,
as
a
Society
,
shall
be
called
to
a
future
account
.
But
all
the
Rewards
and
Punishments
,
they
are
capable
of
as
Societies
,
must
be
adjudged
and
distributed
to
them
in
this
present
Life
.
And
therefore
if
we
suppose
God
to
be
the
Judge
and
Governour
of
the
World
,
and
of
all
the
Nations
in
it
;
as
well
as
he
is
the
Judge
and
Governour
of
particular
Persons
:
We
must
likewise
suppose
,
that
he
administers
all
affairs
so
,
that
Righteous
and
Religious
Nations
have
in
this
World
the
reward
of
their
Virtue
in
the
blessings
of
Peace
and
Plenty
,
and
all
manner
of
temporal
Prosperity
:
And
on
the
other
side
,
impious
and
incorrigible
Nations
are
likewise
punished
in
this
World
for
their
wickedness
,
either
by
severe
Judgments
,
or
by
a
total
destruction
;
as
God
in
his
infinite
Wisdom
sees
cause
.
This
now
that
I
have
offered
is
I
think
so
reasonable
,
that
if
there
was
no
more
to
be
said
,
it
ought
to
go
a
great
way
towards
the
making
of
the
point
I
have
in
hand
highly
credible
.
But
in
the
second
place
there
is
a
great
deal
more
to
be
said
.
The
word
of
God
doth
all
along
bear
testimony
to
the
truth
of
this
.
A
multitude
of
Texts
of
Scripture
there
are
,
that
do
most
plainly
give
this
account
of
God's
dealing
with
Nations
and
Peoples
,
that
I
have
now
mentioned
.
There
is
no
Judgment
threatned
to
any
Nation
in
the
holy
Scripture
(
and
abundance
of
Nations
are
there
threatned
)
but
it
is
upon
account
of
the
sins
and
wickedness
they
were
guilty
of
.
Which
Sins
,
if
they
repented
of
,
so
repented
as
to
forsake
them
,
they
might
find
mercy
.
And
accordingly
we
find
in
fact
,
that
God
always
dealt
with
Peoples
and
Nations
according
to
these
measures
.
God
had
solemnly
denounced
destruction
to
the
City
of
Nineveh
,
by
his
Prophet
,
and
that
within
forty
Days
.
But
upon
the
Repentance
of
the
Ninevites
,
and
turning
to
God
with
all
their
hearts
,
he
reversed
his
Sentence
(
tho'
to
the
great
discontent
of
the
Prophet
)
and
gave
them
a
further
time
.
On
the
other
side
he
waited
long
for
the
Repentance
of
the
Canaanites
,
but
would
not
destroy
them
;
because
their
sins
,
though
very
heinous
,
admitted
a
place
for
Repentance
.
But
when
their
iniquities
were
filled
up
to
the
measures
,
according
to
which
God
proceeds
in
his
destruction
of
Nations
;
He
then
sent
the
Israelites
to
root
them
out
,
and
to
take
possession
of
their
Land
.
And
thus
was
Nebuchadnezzar
raised
up
by
God
to
be
a
scourge
to
all
the
Nations
about
him
,
for
the
punishment
of
their
sins
.
Nebuchadnezzar
had
indeed
other
things
in
his
Head
.
That
which
he
designed
was
,
the
gratifying
his
own
Ambition
,
and
enlarging
his
Dominions
.
But
these
were
not
the
ends
which
God
had
to
serve
by
him
.
God
made
use
of
him
as
his
Instrument
,
as
his
Servant
,
(
and
so
he
calls
him
)
for
the
rendring
to
the
Nations
that
just
recompence
of
vengeance
which
their
sins
called
for
.
I
mention
these
things
the
rather
,
because
they
are
instances
of
God's
dealing
with
Heathen
Nations
,
who
were
under
no
particular
Covenant
with
God
.
And
I
might
have
recourse
likewise
to
the
Histories
of
all
Nations
,
to
shew
the
truth
of
this
.
Name
any
Nation
that
was
ever
remarkable
for
Justice
;
for
Temperance
,
and
severity
of
Manners
;
for
Piety
and
Religion
(
though
it
was
in
a
wrong
way
)
;
that
did
not
always
thrive
and
grow
great
in
the
World
;
and
that
did
not
always
enjoy
a
plentiful
portion
of
all
those
things
which
are
accounted
to
make
a
Nation
happy
and
flourishing
.
And
on
the
other
side
,
when
that
Nation
has
declined
from
its
former
Virtue
,
and
grown
impious
or
dissolute
in
manners
,
we
appeal
to
Experience
,
whether
it
has
not
likewise
always
proportionably
sunk
in
its
Success
and
good
Fortunes
.
I
am
sure
any
one
that
will
be
at
the
pains
to
read
either
the
Greek
,
or
the
Roman
,
or
even
the
Turkish
History
,
will
meet
with
matter
enough
there
to
satisfie
him
of
the
truth
of
this
observation
.
But
I
confine
my self
to
the
Scripture
,
and
in
that
the
History
of
the
Jews
is
the
most
remarkable
,
for
indeed
it
makes
up
a
great
part
of
the
Old
Testament
.
Now
in
that
History
it
is
worth
our
taking
notice
of
;
That
every
degree
of
publick
Vice
,
and
departure
from
God's
Laws
,
was
always
punished
with
publick
Judgments
.
And
on
the
other
side
,
every
degree
of
publick
Repentance
and
Reformation
,
was
always
rewarded
with
publick
Happiness
and
Prosperity
.
So
that
any
one
that
could
make
a
right
estimate
of
the
Morals
of
that
Nation
,
and
how
it
stood
as
to
Virtue
and
Vice
;
might
constantly
make
a
judgment
likewise
how
it
would
fare
with
them
,
as
to
their
outward
temporal
affairs
.
I
must
confess
that
generally
speaking
,
there
is
little
force
in
those
Arguments
that
are
drawn
from
Examples
;
But
in
the
case
I
am
now
upon
,
I
think
there
is
a
great
weight
in
them
.
For
though
we
cannot
argue
from
God's
dealing
with
one
Person
,
that
he
will
just
deal
in
the
same
manner
with
another
:
Yet
as
to
Nations
and
Kingdoms
,
the
case
is
otherwise
,
as
I
before
said
.
For
God's
Dispensations
and
Providences
to
them
,
seem
all
to
proceed
upon
one
immutable
Foundation
(
which
will
be
the
same
in
all
Ages
and
Countries
)
namely
the
expression
and
vindication
of
his
Justice
and
Goodness
in
this
World
.
And
for
my
part
,
I
have
always
been
of
this
mind
,
That
there
is
no
other
difference
between
the
History
of
God's
dealings
with
his
own
People
the
Jews
,
and
that
of
other
Nations
,
but
this
:
That
in
other
Nations
the
publick
Events
that
happened
,
whether
good
or
bad
,
though
they
were
taken
notice
of
,
yet
they
passed
without
any
reflection
on
the
true
causes
from
whence
they
proceeded
.
The
Historians
did
indeed
often
lay
their
Fingers
rightly
upon
the
immediate
,
visible
,
outward
occasions
,
or
means
,
or
instruments
,
from
whence
their
good
or
bad
Fortune
was
derived
to
them
.
But
they
searched
no
further
.
They
considered
only
second
Causes
,
and
took
no
great
notice
of
the
first
and
principal
Cause
of
all
things
,
God
Almighty
,
and
his
influencing
humane
affairs
.
They
left
God
in
a
great
measure
out
of
their
Hypothesis
,
and
out
of
their
History
.
But
now
that
the
World
might
be
awakened
to
a
more
hearty
belief
and
sense
of
his
Providence
,
God
took
care
to
single
out
the
Nation
of
the
Jews
;
and
in
them
to
give
us
a
true
Pattern
or
Platform
of
his
dealings
with
all
the
Nations
of
the
World
.
And
for
that
purpose
he
ordered
,
that
all
the
great
strokes
,
both
of
their
departure
from
God
,
and
of
their
return
to
him
;
and
likewise
both
of
the
good
or
bad
Fortune
,
that
did
at
any
time
befal
that
Nation
,
should
be
faithfully
Registred
,
and
the
true
Causes
of
them
faithfully
assigned
;
That
all
Mankind
might
from
thence
receive
Instruction
how
they
ought
to
behave
themselves
towards
God
;
and
what
according
to
their
different
behaviours
they
were
to
expect
.
To
conclude
this
point
:
By
all
that
hath
been
said
it
appears
,
That
the
State
,
and
Condition
,
and
Fortune
of
all
Kingdoms
and
Nations
,
is
the
very
same
with
that
of
the
Jews
,
as
it
is
represented
by
Achior
the
Ammonite
,
in
the
advice
he
gave
to
Holofernes
,
when
he
came
up
with
an
Army
against
that
People
.
You
have
the
passage
in
Judith
5.17
.
Whilst
(
saith
he
)
these
People
sinned
not
before
their
God
,
they
prospered
;
because
the
God
that
hateth
iniquity
was
with
them
.
But
when
they
departed
from
the
way
that
he
appointed
them
,
they
were
destroyed
in
many
Battels
,
after
a
nonderful
sort
,
and
were
led
Captive
into
a
land
that
was
not
theirs
.
But
now
they
are
turned
to
their
God
,
and
are
come
up
from
their
Captivity
,
and
have
again
possessed
Jerusalem
.
Now
therefore
my
Lord
and
Governour
,
if
there
be
any
fault
in
this
People
,
so
that
they
have
sinned
against
their
God
,
let
us
consider
that
this
shall
be
their
ruin
,
and
let
us
go
up
that
we
may
overcome
them
.
But
if
there
be
no
iniquity
in
this
People
,
let
my
Lord
pass
by
,
lest
their
Lord
defend
them
,
and
their
God
be
for
them
,
and
we
become
a
reproach
before
all
the
World
.
Thus
it
is
,
and
will
be
always
with
all
States
and
Nations
,
if
they
notoriously
sin
against
their
God
,
this
will
be
their
ruin
.
But
if
there
be
not
found
iniquity
in
them
,
it
is
in
vain
for
any
Enemy
to
set
upon
them
;
for
God
will
be
for
them
,
and
their
Lord
will
defend
them
.
If
this
which
I
have
said
be
not
sufficient
to
satisfie
any
one
about
the
truth
of
this
point
,
I
might
bring
other
Proofs
for
it
.
I
might
for
instance
,
in
the
third
place
,
insist
upon
this
,
That
Virtue
and
Piety
do
,
in
their
own
nature
tend
to
promote
the
welfare
and
happiness
of
Peoples
and
Nations
.
As
,
on
the
other
hand
,
all
Vice
and
Irreligion
,
is
destructive
of
humane
Society
.
And
this
without
respect
to
any
appointment
or
Decree
of
God
,
that
things
should
be
managed
in
this
way
;
but
purely
in
the
very
nature
of
the
thing
.
It
is
obvious
,
That
Virtue
and
Religion
lay
the
surest
Foundation
for
all
those
Blessings
wherein
the
happiness
of
a
Nation
doth
consist
that
is
possible
;
both
by
making
Magistrates
to
govern
well
,
and
by
rendring
the
People
easie
to
be
governed
.
And
likewise
by
furnishing
both
the
Governours
and
the
governed
,
with
such
kind
of
Principles
and
Habits
as
cannot
fail
with
the
Blessing
of
God
to
produce
both
Peace
,
and
Plenty
,
and
Victory
,
and
all
other
sorts
of
Prosperity
in
a
Nation
.
As
on
the
other
hand
,
all
Vice
,
and
Wickedness
,
and
Profaneness
,
and
Impiety
,
do
sow
the
worst
Seeds
in
the
World
for
the
dissolving
and
breaking
in
pieces
all
Societies
;
or
at
least
,
for
the
so
enfeebling
them
,
that
they
shall
either
be
in
a
very
low
wretched
condition
among
themselves
,
if
they
have
no
Enemies
;
or
if
they
have
any
,
become
an
easie
prey
to
the
next
Invader
.
But
I
will
not
enter
upon
this
Argument
,
because
I
think
the
matter
needs
no
further
proof
,
And
I
would
spend
the
rest
of
my
time
,
in
making
some
Application
of
what
hath
been
said
upon
this
point
,
to
the
business
of
our
present
meeting
on
this
Day
.
WE
are
here
met
together
for
the
solemn
Humiliation
of
our selves
with
Fasting
and
Prayer
,
before
Almighty
God
:
In
order
to
the
Supplicating
his
Divine
Majesty
for
the
Pardon
of
our
Sins
,
and
the
Sins
of
our
Nation
;
And
the
imploring
his
Blessing
and
Protection
to
the
King
and
Kingdom
,
by
continuing
those
Mercies
to
us
we
do
injoy
;
by
averting
those
Judgments
from
us
we
have
reason
to
fear
,
and
more
particularly
by
giving
a
Happy
Issue
to
that
dangerous
War
in
which
his
Majesty
,
with
the
Kingdom
,
is
now
engaged
.
And
very
great
reason
there
is
,
that
you
the
Representatives
of
the
People
of
England
,
should
most
seriously
,
and
solemnly
join
in
this
Religious
Office
;
since
the
Fortunes
of
the
Nation
you
represent
,
did
never
more
lie
at
stake
,
than
at
this
present
.
You
have
hitherto
been
acting
and
endeavouring
for
the
Happiness
and
Security
of
your
Nation
by
Humane
Methods
,
and
we
all
put
up
our
daily
Prayers
,
that
what
you
have
done
,
and
what
you
shall
do
,
may
be
for
the
Glory
of
God
,
and
the
good
of
his
Church
;
and
the
Safety
,
Honour
,
and
Wellfare
of
their
Majesties
and
their
Kingdoms
.
And
we
hope
all
will
so
come
to
pass
.
But
now
on
this
Day
,
both
You
and
We
,
are
to
think
of
other
Methods
,
for
the
procuring
Success
to
our
Affairs
.
Namely
,
by
having
recourse
to
God
Almighty
;
who
,
when
we
have
done
all
that
we
can
,
is
the
Governour
of
the
World
,
and
will
do
what
he
pleaseth
.
But
yet
will
always
do
that
which
is
best
for
Mankind
,
and
that
too
which
is
best
for
our
Nation
,
if
we
be
capable
Objects
of
his
Favour
.
And
to
make
our selves
such
,
if
it
be
possible
,
is
our
business
on
this
Day
.
This
is
indeed
a
seasonable
Business
at
all
times
;
but
at
this
time
it
seems
absolutely
necessary
.
Since
we
have
reason
to
apprehend
the
Crisis
of
our
Nation
,
as
to
Happiness
or
Ruin
,
to
be
upon
the
point
of
approaching
.
The
Judgments
of
God
are
now
abroad
in
the
World
.
We
have
not
only
Rumours
of
Wars
sounding
in
our
Ears
,
but
all
Europs
is
now
in
an
actual
War
,
and
a
terrible
one
.
And
what
the
Consequences
will
be
,
we
know
not
.
Some
very
great
thing
God
certainly
designs
to
bring
to
pass
in
these
parts
of
the
World
,
and
that
very
suddenly
.
A
Cup
he
has
mingled
for
all
the
Nations
to
drink
of
.
Which
to
some
undoubtedly
will
prove
a
bitter
Potion
,
a
Cup
of
God's
Wrath
and
Fury
;
to
others
probably
a
Cup
of
Salvation
.
But
how
it
will
prove
to
us
,
is
yet
entirely
in
the
Will
of
God
.
However
this
is
certain
,
that
we
of
this
Nation
shall
have
as
much
our
share
in
it
,
be
it
good
or
bad
,
as
any
other
in
Christendom
.
And
now
after
the
mention
of
this
,
Can
there
be
any
need
to
call
upon
any
one
to
weeping
and
fasting
,
and
mourning
,
and
crying
mightily
to
the
Lord
,
that
he
would
have
mercy
upon
us
,
and
spare
us
,
and
our
Nation
,
and
not
give
his
Heritage
over
to
Confusion
?
Why
methinks
the
Circumstances
we
are
in
,
should
put
us
upon
so
doing
,
without
any
other
Monitors
.
Indeed
we
have
no
Humanity
,
no
Compassion
for
our selves
or
our
Country
,
if
we
do
not
.
We
should
all
be
of
this
mind
,
if
we
did
seriously
consider
how
things
stand
with
us
.
We
are
not
that
Innocent
,
Virtuous
,
Pious
People
,
that
may
certainly
reckon
upon
God's
Favour
,
and
think
our selves
in
all
Cases
sure
of
his
Protection
.
For
if
the
Doctrine
I
have
now
been
insisting
on
to
you
,
be
true
Doctrine
;
then
we
of
this
Nation
can
but
entertain
very
small
hopes
of
being
Happy
and
Prosperous
.
Nay
,
we
cannot
but
apprehend
Misery
and
Ruin
,
and
Desolation
to
our selves
;
unless
God
be
abundantly
more
merciful
to
us
than
we
deserve
.
And
there
can
be
no
way
to
prevail
with
him
to
be
so
,
but
an
universal
Humiliation
and
Repentance
.
And
this
is
the
Application
I
desire
to
make
of
the
Point
I
have
been
now
treating
of
.
If
the
measure
of
God's
dealing
with
Nations
be
always
according
to
the
Moral
State
of
them
.
If
their
good
Fortunes
be
dealt
out
to
them
according
to
their
Virtues
;
and
Judgments
be
inflicted
upon
them
,
according
to
their
provoking
God
by
their
Sins
;
as
we
have
said
:
Good
Lord
!
What
a
lamentable
Prospect
have
we
of
this
Kingdom
of
what
may
come
upon
us
?
And
what
infinite
reason
have
we
thereupon
,
immediately
to
try
all
the
ways
that
are
possible
of
making
our
Peace
with
God
,
that
so
Iniquity
may
not
be
our
ruin
.
I
beg
leave
to
dwell
a
little
upon
this
Point
,
because
it
is
the
proper
Argument
of
the
day
.
I
do
not
say
,
nor
do
I
think
,
that
we
of
this
Nation
are
worse
than
our
Neighbours
.
But
this
I
say
,
considering
how
long
God
hath
spared
us
,
and
how
long
we
have
enjoyed
the
Blessings
of
Peace
and
Plenty
,
and
all
sorts
of
Prosperity
(
though
perhaps
with
many
Fears
and
just
Apprehensions
of
danger
)
;
whilst
most
of
our
Neighbours
have
been
harassed
with
Wars
,
and
exposed
to
all
the
Cruelties
and
Miseries
of
Persecutions
and
Devastations
:
And
considering
the
great
Priviledges
and
Advantages
we
have
for
many
years
enjoyed
,
of
all
the
outward
means
of
Grace
,
that
could
be
desired
for
the
Eternal
Salvation
of
our
Souls
,
and
that
above
any
other
Nation
under
Heaven
;
And
withal
,
how
unprofitable
we
have
been
under
these
means
,
how
unthankful
to
God
for
them
,
and
what
little
Effect
they
have
had
upon
us
for
the
bettering
our
Manners
.
And
lastly
,
Considering
how
very
wicked
we
generally
are
,
what
a
World
of
open
gross
Sins
and
Impieties
do
reign
among
us
,
and
what
a
lewd
,
Prophane
,
Hypocritical
,
Atheistical
Spirit
seems
to
have
gone
out
into
the
Nation
,
and
to
prevail
upon
it
.
I
say
,
these
things
considered
,
we
cannot
make
any
very
comfortable
Reflections
on
our
own
Condition
.
So
far
from
that
,
that
if
(
as
I
said
)
the
measure
of
God's
dealings
with
Nations
be
taken
from
their
Behaviours
and
moral
Qualities
,
and
be
suited
to
their
merits
and
deserts
;
we
have
as
little
to
hope
for
,
as
most
Nations
under
Heaven
.
I
take
no
delight
in
saying
these
things
;
on
the
contrary
it
is
very
grievous
:
But
if
ever
one
may
be
allowed
to
run
out
into
a
Declamation
against
the
Vices
of
the
Times
,
it
is
upon
such
an
occasion
as
this
,
and
before
such
an
Audience
as
this
,
that
the
liberty
may
be
challenged
.
For
God's
sake
let
us
not
deceive
our selves
nor
think
that
we
are
Favourites
of
Heaven
,
meerly
because
we
profess
the
Best
Religion
,
and
are
Members
of
the
Best
Church
in
the
World
.
For
as
good
as
our
Church
and
Religion
is
,
and
as
zealous
as
we
seem
to
be
for
them
;
yet
never
did
Vice
and
Iniquity
of
all
sorts
,
and
indeed
every
thing
that
is
contrary
to
our
holy
Religion
,
more
abound
in
this
Nation
than
at
this
day
.
Give
me
leave
to
speak
out
upon
this
occasion
,
and
to
tell
you
of
some
of
the
Crying
Sins
that
reign
among
us
,
and
that
deserve
Your
Care
to
put
a
stop
to
;
and
which
,
if
if
they
be
continued
in
,
will
certainly
bring
down
the
Vengeance
of
God
upon
us
.
Where
was
there
ever
more
Atheism
and
Insidelity
to
be
seen
in
a
Country
that
professed
the
Religion
of
Jesus
Christ
,
than
is
among
us
at
this
day
?
We
do
not
perhaps
meet
with
very
many
that
do
openly
affirm
,
There
is
no
God
:
For
as
bad
as
we
are
,
God
be
thanked
we
are
not
yet
arrived
to
such
Impudence
.
That
is
such
an
affront
to
the
Laws
and
good
Manners
,
that
it
is
not
to
be
born
with
.
But
we
may
meet
with
several
,
every
day
,
that
do
affirm
the
same
thing
by
consequence
;
asserting
such
Principles
from
whence
it
may
be
necessarily
concluded
.
For
my
part
,
I
account
it
much
the
same
thing
,
as
to
the
ill
effects
of
the
Opinion
,
to
deny
the
Being
of
God
;
as
to
deny
the
Being
of
Angels
,
and
Spirits
,
and
Immaterial
Souls
,
to
deny
the
Being
of
particular
Providence
;
to
deny
the
natural
difference
between
good
and
evil
;
to
deny
another
Life
after
this
,
wherein
good
Men
shall
be
rewarded
,
and
wicked
Men
punished
;
to
deny
the
liberty
of
Humane
Actions
,
and
to
say
,
that
all
things
which
we
do
,
we
do
by
a
fatal
necessity
,
and
we
cannot
do
otherwise
:
And
yet
we
may
every
day
meet
with
Men
of
these
Principles
,
nay
,
and
that
laugh
at
all
those
that
maintain
the
contrary
.
But
then
,
as
for
the
business
of
Jesus
Christ
,
and
that
which
we
call
the
Christian
Religion
,
what
a
very
little
do
a
great
many
among
us
make
of
that
?
To
talk
of
Christ's
being
sent
for
the
Saviour
of
the
World
,
and
that
he
died
to
procure
the
Pardon
of
our
Sins
,
and
that
we
must
believe
all
the
Scripture-Doctrines
concerning
him
,
and
worship
him
as
a
God
;
why
what
stuff
is
this
to
a
great
many
of
the
resined
Spirits
of
our
Age
?
It
is
very
well
if
they
can
so
far
prevail
with
themselves
,
as
to
own
the
Being
of
God
,
and
to
acknowledge
their
obligation
to
the
Duties
of
moral
Honesty
and
Justice
,
which
natural
Religion
teacheth
:
But
as
for
Jesus
Christ
and
the
Trinity
,
and
the
Sacraments
,
and
all
revealed
Religion
;
they
beg
your
Pardon
for
these
things
,
they
are
too
nice
and
subtil
for
them
to
meddle
with
.
Not
but
that
they
are
good
Christians
all
the
while
.
For
they
can
come
to
our
Churches
,
and
to
our
Sacraments
too
,
if
there
be
occasion
.
Because
indeed
they
will
always
be
of
the
Religion
of
the
Country
where
they
live
.
But
at
the
same
time
they
do
this
;
they
do
no
more
really
believe
,
or
expect
any
Spiritual
Benefit
in
our
Religion
,
nor
look
for
any
more
Salvation
from
Christ
Jesus
,
than
they
would
expect
from
Mahomet
,
if
they
should
live
in
Turky
.
But
this
is
not
all
.
Even
among
those
that
do
believe
in
Jesus
Christ
,
and
own
his
Religion
;
yet
what
little
regard
have
they
,
generally
speaking
,
to
his
Worship
and
Service
.
It
is
very
well
if
they
now
and
then
afford
their
presence
on
Sundays
at
the
publick
Religious
Assemblies
.
I
will
not
examine
with
what
designs
,
and
for
what
ends
they
come
thither
,
nor
how
devoutly
and
religiously
their
hearts
are
affected
during
the
time
they
are
there
.
I
say
it
is
very
well
that
they
are
there
at
all
.
But
even
of
those
that
do
come
thither
,
and
do
once
a
Week
seem
to
have
a
sense
of
publick
Religion
,
I
say
how
few
are
there
of
them
that
take
any
care
of
worshipping
God
,
either
in
their
Families
,
or
in
their
Closets
?
Why
,
if
a
Man
was
truly
Religious
,
he
could
not
pass
a
day
without
solemn
Addresses
to
his
Maker
,
and
to
his
Redeemer
.
He
would
pray
in
his
Closet
constantly
;
and
if
he
had
a
Family
,
he
would
Pray
with
them
constantly
.
And
if
he
had
no
Family
,
he
would
constantly
resort
to
those
places
where
he
might
pay
his
Tribute
of
publick
Prayer
and
Praises
to
God
,
unless
he
had
urgent
business
to
hinder
him
.
But
,
is
there
any
thing
of
this
to
be
seen
among
us
,
except
in
some
few
Persons
here
and
there
?
Are
there
not
twenty
Families
for
one
that
live
without
so
much
as
the
shew
of
any
Devotion
?
Without
any
sort
of
Prayer
or
Worship
of
God
in
their
Houses
?
Nay
,
and
I
am
afraid
,
I
may
say
,
there
are
twenty
for
one
,
even
of
Private
Persons
,
that
live
without
Devotion
in
their
Closets
;
that
never
call
upon
God
,
never
renew
their
Vows
to
their
Saviour
,
never
pay
him
any
Homage
,
except
perhaps
once
a
Week
in
a
formal
way
,
when
the
Custom
of
the
Country
obliges
them
to
resort
to
the
Church
.
The
truth
is
,
so
little
sense
have
most
of
us
of
Religion
and
Devotion
;
so
little
regard
of
our
Duty
to
God
,
and
our
depenance
upon
him
,
and
expressing
that
dependance
,
either
in
Private
,
or
in
our
Families
:
That
were
it
not
for
that
Happy
Institution
of
the
Lord's
day
,
on
the
which
we
are
obliged
,
by
the
Laws
of
God
and
Man
,
to
meet
together
for
the
Worship
of
God
;
we
should
hardly
see
any
Face
of
Religon
among
us
,
and
in
a
little
time
should
scarce
be
distinguished
from
Heathens
.
But
yet
this
is
not
the
worst
of
our
Case
.
Our
gross
Immoralities
;
that
Horrid
Lewdness
and
Debauchery
that
is
every
where
to
be
observed
in
our
days
,
doth
still
increase
our
Guilt
,
and
cry
to
Heaven
for
Judgment
upon
our
Nation
.
It
would
make
a
Man's
heart
ake
,
that
has
any
sense
of
God
or
Religion
,
to
think
of
the
Riots
,
the
Drunkenness
,
the
continued
course
of
spending
our
Time
,
and
our
Parts
,
and
our
Substance
,
in
Revelling
and
Gaming
,
and
all
manner
of
such
excesses
that
is
daily
practised
among
us
.
And
yet
at
the
same
time
,
the
Men
that
thus
live
,
think
themselves
very
honest
Men
all
the
while
.
It
would
really
amaze
a
Man
,
and
put
him
upon
admiring
God's
Patience
,
that
he
doth
not
presently
confound
the
World
,
if
he
did
seriously
reflect
on
the
many
filthy
,
lewd
Speeches
and
Actions
,
the
numerous
wicked
intrigues
of
Lust
,
the
Infamous
Whoredoms
and
Adulteries
that
are
,
without
any
sense
of
shame
,
daily
carried
on
and
acted
among
us
,
and
that
by
Persons
too
that
have
the
Face
to
shew
themselves
at
our
Holy
Assemblies
.
Especially
,
if
to
these
be
added
,
the
infinite
Lyes
,
and
Cheats
,
and
Perjuries
which
our
Land
groans
under
.
The
Blasphemous
Oaths
and
Imprecations
,
the
Damn
me
's
and
Sink
me's
;
the
Horrid
Profanations
of
the
Name
of
God
,
and
all
things
Sacred
,
that
are
in
every
place
,
in
every
street
where
we
pass
,
belched
out
,
in
contempt
of
the
Almighty
and
his
Laws
;
by
all
sorts
of
Persons
,
of
all
sorts
of
Qualities
;
from
the
Beggar
in
the
street
to
the
Man
of
Honour
,
and
that
for
no
other
reason
in
the
World
,
but
because
it
is
their
Humour
or
their
Custom
,
And
lastly
,
to
fill
up
the
measure
of
our
iniquities
;
to
our
other
reigning
Vices
,
we
have
added
that
of
Hypocrisie
too
;
which
one
would
think
should
not
often
be
found
among
so
much
Profaneness
.
How
many
of
us
make
a
mighty
noise
with
Religion
,
and
are
zealous
even
to
Bigottry
,
in
the
defence
of
it
,
and
yet
have
not
one
grain
of
inward
sense
of
what
it
obligeth
them
to
.
Nay
so
far
from
that
,
that
if
Religion
be
but
in
their
Mouths
:
If
they
do
but
appear
Zealous
enough
for
the
Protestant
Cause
:
If
they
can
but
cry
loue
enough
,
The
Temple
of
the
Lord
,
The
Temple
of
the
Lord
,
as
the
Jews
did
in
the
Prophet
;
They
matter
not
how
coutradictory
their
Actions
are
to
the
Precepts
of
that
Religion
they
do
Profess
.
Their
Zeal
for
so
good
a
Cause
,
will
sanctifie
all
the
other
Actions
,
be
they
never
so
wicked
and
unjust
.
But
if
this
be
not
Hypocrisie
,
there
is
no
such
thing
in
the
World
.
Sure
I
am
,
it
was
this
sort
of
Carriage
,
that
God
so
often
reproves
the
Jews
for
,
by
his
Prophets
;
and
upon
account
of
which
they
are
so
often
reproached
as
a
Generation
of
Hypocrites
,
and
for
which
he
threatens
them
with
utter
destruction
.
O
my
Brethren
,
what
have
we
to
say
to
these
things
?
If
the
Case
be
thus
with
us
,
as
I
am
afraid
it
is
;
What
plea
have
we
to
put
in
for
our selves
?
If
God
should
let
loose
our
Enemies
upon
us
,
the
Enemies
of
our
Nation
,
and
of
our
Religion
,
and
should
give
us
over
as
a
Prey
unto
them
,
what
have
we
to
reply
?
Truly
nothing
that
I
know
of
,
except
that
of
the
Psalmist
,
Righteous
art
thou
,
O
Lord
,
and
Just
are
thy
Judgments
.
But
we
trust
God's
Lenity
and
Forbearance
,
and
Mercy
is
as
great
to
Publick
Societies
and
Kingdoms
,
as
it
is
to
Private
Persons
;
And
,
that
we
may
apply
those
expressions
to
our
Nation
which
David
uttered
with
reference
to
himself
:
O
Lord
if
thou
shouldst
be
extream
to
mark
what
is
done
amiss
,
O
Lord
who
may
abide
it
?
But
there
is
Mercy
with
thee
,
that
thou
mayest
be
feared
.
When
the
Iniquities
of
a
People
are
at
the
full
,
God
will
not
fail
to
punish
them
.
But
whether
ours
be
so
or
no
,
He
only
knows
.
We
hope
,
though
they
be
very
grievous
and
crying
,
they
have
not
yet
exceeded
the
measure
of
God's
Patience
;
and
that
there
is
yet
left
a
place
for
Repentance
.
This
is
indeed
the
only
Plank
we
have
to
trust
to
,
that
can
save
us
from
Shipwrack
;
and
therefore
we
ought
to
lay
hold
upon
it
.
Let
us
therefore
this
day
,
every
one
of
us
;
if
we
have
any
kindness
for
our
Native
Country
:
If
we
have
any
respect
to
that
dear
Place
,
where
we
and
our
Ancestors
,
and
all
our
Relations
and
Kindred
for
many
Generations
have
lived
so
happily
:
If
we
have
any
Zeal
for
,
or
regard
to
that
excellent
Church
,
and
that
Holy
Religion
,
that
God
did
in
so
extraordinary
a
manner
plant
among
us
;
and
for
the
preserving
of
which
in
our
Land
,
His
Care
and
Providence
hath
so
often
and
so
wonderfully
appeared
:
If
we
have
any
Concernment
for
many
thousands
of
innocent
Souls
,
who
without
their
own
fault
may
deeply
suffer
for
the
Nations
Sins
:
Lastly
,
If
we
have
any
Bowels
of
Compassion
to
those
dear
Children
of
ours
,
that
God
hath
given
us
,
that
we
may
transmit
to
them
and
their
Children
after
them
,
that
Birth-Right
,
and
those
Privileges
,
and
that
excellent
Religion
we
received
from
our
Fathers
:
I
say
,
if
we
have
any
sense
of
these
things
,
let
every
one
of
us
this
day
,
most
sincerely
apply
our selves
to
the
Service
of
God
,
in
all
the
ways
of
a
serious
Virtue
and
Piety
.
Or
if
we
have
been
careless
of
this
matter
heretofore
;
or
which
is
worse
,
have
been
lewd
or
wicked
in
our
lives
;
yet
let
us
now
at
last
heartily
repent
of
it
.
And
with
Prayers
and
Tears
,
and
the
most
solemn
Resolutions
of
Amendment
,
prostrate
our selves
before
the
Throne
of
Grace
;
imploring
and
beseeching
God's
Pardon
and
Forgiveness
,
and
,
if
it
be
possible
,
a
lengthning
of
our
Tranquillity
.
O
let
us
not
refuse
this
opportunity
of
doing
the
greatest
Kindness
,
and
the
best
service
to
our
Country
,
that
we
possibly
can
.
And
therefore
let
us
not
only
heartily
bewail
our
own
Sins
,
but
the
reigning
Impieties
and
Wickedness
,
that
our
Nation
stands
accountable
for
.
Now
is
the
time
,
if
ever
,
that
we
are
all
concerned
to
be
importunate
with
God
for
our selves
and
our
Country
.
And
a
fitter
Prayer
for
this
purpose
cannot
be
composed
for
us
,
than
that
which
Daniel
put
up
to
God
for
his
Nation
,
and
that
at
such
a
solemn
time
as
this
,
when
,
as
he
tells
us
,
he
had
set
himself
to
seek
God
for
his
People
,
by
Prayer
and
Supplication
,
with
Fasting
,
and
Sackcloth
and
Ashes
.
The
Prayer
is
in
the
9th
Chapter
of
his
Prophecy
;
and
I
shall
conclude
with
it
,
and
I
earnestly
beg
of
you
all
to
join
with
me
in
it
.
O
Lord
,
the
great
and
dreadful
God
,
that
keepest
the
Covenant
,
and
shewest
mercy
to
them
that
love
thee
,
and
to
them
that
keep
thy
Commandments
.
We
have
sinned
and
done
wickedly
,
and
have
committed
Iniquity
,
and
have
rebelled
;
even
by
departing
from
thy
Precepts
,
and
from
thy
Judgments
.
O
Lord
,
Righteousness
belongeth
unto
thee
;
but
unto
us
confusion
of
face
as
at
this
Day
;
to
the
Men
of
Judah
,
and
to
the
Inhabitant
,
of
Jerusalem
,
because
we
have
s●●●red
against
thee
.
But
unto
the
Lord
our
God
belongeth
Mercy
and
Forgiveness
,
though
we
have
rebelled
against
him
;
●●ither
have
we
〈…〉
of
the
Lord
our
God
,
to
walk
in
his
Laws
which
he
set
before
us
.
O
Lord
,
according
to
all
thy
Right●●●sness
,
we
beseech
thee
,
let
thy
anger
and
thy
fury
be
turned
away
from
thy
City
Jerusalem
,
thy
holy
Mountain
.
Because
for
our
sins
,
and
the
iniquities
of
our
Fathers
,
Jerusalem
and
thy
People
are
become
a
reproach
to
all
that
are
about
us
.
Now
therefore
,
O
God
,
hear
the
Prayer
of
thy
Servants
,
and
cause
thy
Face
to
shine
upon
thy
Sanctuary
.
O
God
,
incline
thine
ear
and
hear
:
Open
thine
Eyes
,
and
behold
the
City
which
is
called
by
thy
Name
.
O
Lord
,
hear
.
O
Lord
,
forgive
.
O
Lord
,
hearken
and
do
.
Defer
not
for
thy
own
sake
,
O
our
God
.
For
thy
City
,
and
thy
People
,
are
called
by
thy
Name
.
And
whilst
Daniel
was
thus
praying
and
confessing
his
sins
,
and
the
sins
of
his
People
unto
the
Lord
,
and
supplicating
for
his
City
Jerusalem
:
Behold
the
Angel
Gabriel
was
sent
unto
him
from
the
Lord
,
with
the
glad
tidings
that
God
had
heard
his
Prayer
for
Jerusalem
,
and
that
it
should
be
built
,
and
the
Lord
would
dwell
in
it
.
O
may
we
all
thus
Fast
and
Pray
,
as
Daniel
did
,
and
may
God
Almighty
give
us
such
a
return
of
our
Prayers
,
Amen
,
O
God
for
Jesus
Christ
his
sake
,
to
whom
,
&c.
SERMON
X.
PREACHED
AT
St.
GILES
in
the
Fields
.
On
the
28th
of
June
,
1691.
Philip.
iv
.
8.
Finally
,
Brethren
,
whatsoever
things
are
true
,
whatsoever
things
are
honest
,
whatsoever
things
are
just
,
whatsoever
things
are
pure
,
whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
report
;
if
there
be
any
vertue
,
and
if
there
be
any
praise
,
think
on
these
things
.
I
Have
the
two
last
Lord's
Days
made
it
my
business
to
treat
of
this
Text
,
in
a
way
that
I
thought
did
most
tend
to
the
informing
your
Judgments
:
And
to
that
purpose
I
have
raised
several
Observations
,
and
drawn
several
inferences
from
it
.
I
mean
now
to
treat
of
it
in
another
way
,
and
apply
my self
wholly
to
the
pressing
you
to
the
practice
of
it
.
And
indeed
the
Nature
of
the
Sermon
I
am
to
make
,
doth
call
for
this
from
me
.
For
I
am
now
to
take
my
leave
of
you
;
this
being
the
last
time
,
in
all
probability
,
that
I
shall
Preach
among
you
as
your
Minister
:
And
therefore
I
suppose
good
Advice
and
Exhortation
will
more
become
me
at
this
time
,
than
a
close
Discourse
upon
a
Text.
And
yet
,
my
Text
doth
afford
matter
enough
,
without
straining
it
,
for
such
a
purpose
:
Nor
indeed
do
I
know
a
Text
in
the
Bible
,
that
I
could
more
willingly
pitch
upon
to
leave
with
you
,
as
the
last
Advice
I
would
give
you
,
and
as
the
Sum
and
Conclusion
of
my
Preaching
among
you
;
than
these
Words
of
St.
Paul
I
have
now
read
to
you
.
Let
me
therefore
at
this
time
address
my self
to
you
all
,
as
the
Apostle
here
did
at
the
conclusion
of
his
Epistle
to
the
Philippians
,
Finally
,
Brethren
,
whatsoever
things
are
true
,
&c.
Here
are
a
great
many
things
recommended
by
the
Apostle
to
our
thoughts
and
pursuit
.
If
we
would
make
a
distribution
of
them
,
I
believe
they
will
all
naturally
enough
full
under
these
Four
Heads
.
For
the
things
here
recommended
are
not
so
many
as
the
words
by
which
they
are
express'd
,
there
being
several
Words
used
in
this
Enumeration
,
that
are
of
the
same
importance
,
and
seem
to
express
much
the
same
thing
.
The
Four
Heads
I
would
reduce
them
to
are
these
,
-
I.
A
constant
Adherence
to
the
true
Religion
.
-
II.
Honesty
and
Justice
in
our
Dealings
.
-
III.
A
Life
of
Strict
Purity
,
in
opposition
to
Sensuality
and
Lewdness
.
-
IV.
The
adorning
the
Doctrine
of
God
we
do
profess
,
by
the
constant
Practice
of
every
other
thing
that
is
Virtuous
or
Commendable
,
or
well
thought
of
by
Mankind
.
This
,
as
I
take
it
,
is
a
fair
account
of
the
Parts
of
this
Text
:
and
these
I
shall
make
the
Heads
of
my
following
Exhortation
.
I
begin
with
the
first
.
Finally
,
my
Brethren
,
whatsoever
things
are
true
,
think
on
those
things
.
The
Truths
that
St.
Paul
here
exhorts
them
to
think
on
are
undoubtedly
the
Truths
of
the
Gospel
of
Jesus
Christ
,
which
he
had
delivered
to
them
.
These
he
would
have
them
to
think
upon
,
and
persist
in
,
and
never
to
be
prevailed
upon
by
any
Temptation
to
depart
from
them
.
Let
me
now
apply
this
Advice
of
his
to
you
.
It
is
the
particular
Blessing
of
God
to
this
Kingdom
,
and
an
inestimable
Blessing
it
is
,
that
he
has
not
only
vouchsafed
us
the
Light
of
his
Gospel
for
many
years
,
but
he
has
also
taken
Care
that
the
Truths
of
it
should
be
delivered
to
us
with
greater
Purity
and
Sincerity
,
and
freer
from
the
mixtures
of
Errour
than
to
most
,
I
was
going
to
say
than
to
any
other
People
in
the
World
.
If
it
lay
in
your
way
to
make
observations
concerning
the
State
of
Religion
in
other
Countries
;
nay
,
or
but
to
read
the
Accounts
that
are
given
of
it
:
I
am
sure
you
would
be
convinced
how
exceedingly
happy
we
of
this
Church
are
,
above
all
the
Churches
in
Christendom
.
O
therefore
let
us
all
firmly
adhere
to
the
Truths
we
have
been
taught
;
to
the
Truths
we
have
hitherto
made
Profession
of
.
And
let
us
firmly
adhere
to
that
Church
which
hath
held
forth
these
Truths
to
us
,
and
taught
us
this
Profession
.
We
do
not
pretend
that
any
Church
is
Infallible
,
and
therefore
not
ours
:
But
this
we
dare
say
,
and
we
can
justifie
;
that
if
we
take
our
measures
concerning
the
Truths
of
Religion
from
the
Rules
of
the
Holy
Scriptures
,
and
the
Platform
of
the
Primitive
Churches
,
the
Church
of
England
is
undoubtedly
,
both
as
to
Doctrine
and
Worship
,
the
Purest
Church
that
is
at
this
day
in
the
World
;
the
most
Orthodox
in
Faith
,
and
the
●●●est
on
the
one
hand
from
Idolatry
and
Superstition
,
and
on
the
other
hand
from
Freakishness
and
Enthusiasm
,
of
any
now
extant
.
Nay
I
do
farther
say
with
great
seriousness
,
and
as
one
that
expects
to
be
called
to
account
at
the
dreadful
Tribunal
of
God
for
what
I
now
say
,
if
I
do
not
speak
in
sincerity
:
That
I
do
in
my
Conscience
believe
,
that
if
the
Religion
of
Jesus
Christ
,
as
it
is
delivered
in
the
New
Testament
,
be
the
true
Religion
(
as
I
am
certain
it
is
:
)
Then
the
Communion
of
the
Church
of
England
is
a
safe
way
to
Salvation
,
and
the
safest
of
any
I
know
in
the
World
.
And
therefore
I
do
exhort
you
all
in
the
Name
of
God
,
steadfastly
to
hold
and
to
persevere
in
this
Communion
.
Here
you
have
the
Things
that
are
true
.
Think
of
them
and
embrace
them
heartily
;
and
Live
and
Die
in
the
Profession
of
them
.
This
is
the
Doctrine
I
have
always
Taught
you
,
and
by
the
Grace
of
God
I
mean
to
Practise
accordingly
.
II.
The
next
thing
I
have
to
recommend
to
you
from
these
words
of
the
Apostle
,
is
Universal
Honesty
and
Justice
and
Righteousness
in
your
Conversation
.
Whatsoever
things
(
saith
he
)
are
true
,
whatsoever
things
are
honest
;
whatsoever
things
are
just
;
think
on
these
things
.
You
see
I
join
these
two
words
Honest
and
Just
together
,
as
importing
the
same
thing
.
Though
yet
I
am
aware
that
the
word
we
here
render
Honest
is
often
used
in
another
signification
,
that
is
to
say
,
for
Grave
or
Venerable
:
But
since
that
other
signification
falls
in
most
properly
under
my
last
Head
,
I
wave
it
here
,
and
take
the
word
as
our
Translation
renders
it
.
Indeed
it
is
in
vain
to
expect
any
advantage
from
our
profession
of
the
Truth
,
if
we
be
not
sincerely
Just
and
Honest
in
our
Actions
.
Whosoever
can
allow
himself
in
the
practice
of
any
dishonest
,
knavish
indirect
Dealing
,
let
that
Man
be
never
so
Orthodox
in
his
Belief
and
Opinions
;
yet
I
am
sure
he
is
no
true
Christian
.
O
therefore
let
me
exhort
you
all
,
whatever
Interests
you
have
to
serve
;
whatever
Dealing
;
you
are
to
engage
in
,
to
be
always
strictly
Just
and
Vpright
in
your
Conversation
.
Use
no
Tricks
,
practise
no
ill
Arts
for
the
serving
your
ends
,
but
in
all
your
transactions
with
Men
,
deal
with
that
Simplicity
and
Integrity
and
good
Conscience
,
that
becomes
those
who
would
be
accounted
the
Disciples
of
Him
who
was
the
most
Innocent
,
the
most
Sincere
,
and
the
least
Intrigueing
Person
in
the
World
.
Assure
your selves
no
dishonesty
can
prosper
long
.
Whatever
turns
you
may
serve
by
it
at
present
,
yet
you
will
bitterly
repent
of
it
sometime
or
other
.
But
Righteousness
and
Justice
doth
establish
a
Man's
ways
.
And
the
upright
Man
,
though
he
is
not
always
the
richest
,
yet
always
walketh
most
surely
.
And
as
for
the
final
event
of
things
;
Remember
this
that
God
Almighty
has
pronounced
,
that
no
Vnrighteous
men
,
no
Covetous
,
no
Lyars
,
no
Extortioners
,
shall
enter
into
the
Kingdom
of
Heaven
.
But
to
go
on
.
III.
The
next
thing
I
have
to
exhort
you
to
from
the
words
of
my
Text
is
the
Practice
of
Purity
.
For
after
the
Apostle
hath
recommended
the
pursuit
of
things
that
are
true
,
and
the
things
that
are
honest
and
just
,
he
next
adds
the
things
that
are
pure
.
Meaning
hereby
that
we
should
study
to
be
pure
,
and
chast
,
and
temperate
both
in
our
Hearts
and
Lives
;
avoiding
all
Excesses
,
and
Lewdness
,
and
Sensuality
.
And
if
he
thought
it
convenient
in
that
Age
of
strictness
and
severity
and
devotion
,
to
put
the
Christians
in
mind
of
this
:
I
am
sure
it
is
not
only
convenient
but
necessary
to
do
it
,
in
this
Age
of
ours
,
when
Luxury
and
Debauchery
,
when
Whoredom
and
Drunkenness
,
and
all
sorts
of
Vice
;
that
are
contrary
to
Purity
,
are
grown
to
that
height
among
us
,
that
we
seem
to
defie
God
Almighty
by
our
impudent
Practice
of
them
,
and
provoke
Him
to
give
us
up
to
Destruction
,
I
pray
God
make
the
whole
Nation
deeply
sensible
of
the
Folly
and
Wickedness
,
as
well
as
of
the
Danger
and
dreadful
Cousequences
of
these
Practices
.
And
as
for
you
who
are
here
present
,
let
me
bespeak
you
in
the
Words
of
the
Apostle
;
Dearly
Beloved
,
I
beseech
you
as
Strangers
and
Pilgrims
,
to
abstain
from
fleshly
Lusts
,
which
war
against
the
Soul
.
I
beseech
you
,
as
you
have
any
Honour
for
your
Lord
and
Master
,
as
you
have
any
regard
to
the
preservation
of
a
sense
of
Religion
in
your
Minds
,
as
you
have
any
concern
for
your
Health
,
for
your
Estates
,
for
your
Families
;
as
you
have
any
respect
to
the
Publick
,
that
Effeminacy
and
Sottishness
and
Diseases
may
not
be
entailed
upon
our
Posterity
;
Lastly
as
you
love
your
own
Souls
,
and
hope
ever
to
see
the
face
of
God
in
Heaven
,
learn
to
live
Soberly
,
learn
to
live
Chastly
,
learn
to
practise
Purity
,
and
Temperance
in
all
your
Conversation
.
Avoid
Whoredom
and
Drunkenness
as
you
would
the
Plague
,
for
certainly
they
are
the
worst
of
Plagues
to
them
that
use
them
:
For
other
Plagues
do
only
put
our
Bodies
in
danger
,
but
these
do
endanger
both
our
Souls
and
Bodies
.
Nay
,
as
to
the
one
(
I
mean
our
Souls
)
they
will
prove
certain
inevitable
Destruction
without
Repentance
and
Reformation
.
I
know
these
things
are
made
slight
Matters
of
by
a
great
many
among
us
.
But
assure
your selves
God
will
not
account
them
so
;
it
is
certain
he
will
not
,
if
we
may
believe
his
Word
;
for
it
is
there
told
us
expresly
,
that
Whoremongers
and
Adulterers
God
will
judge
.
And
withal
,
that
neither
Adulterers
,
nor
Fornicators
,
nor
unclean
Persons
,
nor
Drunkards
shall
ever
inherit
the
Kingdom
of
God
,
or
of
Christ
.
IV.
I
proceed
to
the
last
Head
of
Advice
that
is
given
in
my
Text.
The
Apostle
having
instanced
in
Three
things
necessary
to
be
daily
thought
upon
and
pursued
by
all
Christians
,
viz.
Truth
,
and
Honesty
,
and
Purity
,
leaves
off
to
meddle
any
farther
with
particulars
,
and
sums
up
the
rest
of
his
Advice
in
generals
.
And
that
sum
comes
to
this
,
That
as
we
are
Christians
we
should
not
only
take
care
of
the
three
forementioned
things
,
but
should
make
it
our
business
to
improve
our selves
in
every
other
sort
of
Virtue
;
nay
in
every
other
sort
of
thing
that
is
Praise-worthy
,
or
that
is
well
esteemed
of
among
Mankind
.
So
that
really
it
should
be
the
endeavour
of
our
Lives
,
to
render
our selves
as
excellent
and
as
exemplary
for
all
sorts
of
amiable
Qualities
as
it
is
possible
for
Men
to
be
in
this
World
.
This
I
take
to
be
the
full
meaning
of
those
four
expressions
that
follow
in
my
Text
,
Whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
report
;
if
there
be
any
Vertue
,
if
there
be
any
Praise
,
think
on
these
things
.
And
now
,
Brethren
,
see
from
hence
what
your
obligations
are
.
You
that
have
such
a
glorious
Light
vouchsafed
you
;
such
unvaluable
Promises
,
such
mighty
Assistances
made
over
to
you
by
the
Gospel
of
Christ
:
You
must
in
reason
imagine
that
in
return
of
these
great
Advantages
,
great
things
are
expected
from
you
.
It
will
not
satisfie
your
Engagements
,
that
you
do
believe
and
profess
the
Gospel
,
that
you
do
no
wrong
to
your
Neighbours
,
that
you
are
neither
given
to
Lewdness
nor
Drunkenness
,
(
though
yet
even
these
,
as
the
World
goes
,
are
very
great
things
,
and
could
all
Men
that
profess
Christianity
truly
say
this
of
themselves
,
we
should
soon
see
Heaven
upon
Earth
.
)
But
your
Christianity
obliges
you
to
aspire
after
greater
things
;
you
must
get
your selves
possessed
of
the
whole
Circle
of
Virtues
;
you
must
be
Kind
and
Charitable
,
as
well
as
Just
and
Honest
;
you
must
be
Modest
and
Meek
,
and
Humble
,
as
well
as
Temperate
and
Chast.
Nay
,
not
only
so
,
but
you
are
to
labour
after
all
these
several
Virtues
in
the
full
Latitude
and
Extent
of
them
,
even
to
that
degree
that
every
thing
which
hath
but
the
appearance
of
Evil
is
to
be
avoided
by
you
.
You
are
not
only
to
abstain
from
Acts
of
Injustice
,
but
even
from
doing
a
hard
thing
to
any
one
;
you
are
not
only
to
keep
your selves
within
the
known
Limits
of
Temperance
and
Chastity
,
but
to
avoid
all
those
things
that
border
upon
the
Vices
opposite
thereunto
,
and
so
as
to
all
other
instances
;
if
any
thing
be
of
ill
Report
,
and
looks
infamously
to
the
sober
part
of
Mankind
,
why
that
very
Consideration
is
enough
to
deter
you
from
the
practice
of
it
;
For
you
are
to
recommend
your
Religion
to
all
the
Men
in
the
World
,
by
all
the
ways
that
are
possible
.
In
a
Word
,
you
are
to
endeavour
to
be
as
free
from
blame
in
your
whole
Conversation
as
you
possibly
can
,
and
not
only
so
,
but
to
be
as
good
,
and
to
do
as
much
good
as
your
Circumstances
will
allow
you
.
This
now
is
to
be
a
Christian
indeed
;
by
thus
endeavouring
you
truly
walk
worthy
of
that
high
and
heavenly
Calling
wherewith
you
are
called
,
and
you
do
(
as
the
Apostle
advises
)
adorn
the
Doctrine
of
God
in
all
things
;
and
happy
,
extreamly
happy
are
they
that
do
thus
,
for
great
is
their
Reward
:
Great
even
in
this
World
,
in
the
solid
Peace
and
Assurance
of
God's
Favour
which
they
here
enjoy
,
and
which
indeed
far
exceeds
all
the
Blessings
that
the
Earth
can
afford
;
but
exceedingly
great
in
the
Life
to
come
,
when
Jesus
Christ
shall
come
with
all
the
Powers
of
Heaven
to
do
Honour
to
those
that
have
thus
here
honoured
him
.
Thus
have
I
gone
through
all
the
Parts
of
my
Text
,
but
I
do
not
think
that
I
ought
so
to
leave
it
.
I
have
given
you
an
account
of
the
things
that
St.
Paul
hath
here
directed
us
to
,
to
be
the
main
pursuit
of
our
Lives
.
But
I
think
likewise
it
will
be
proper
to
speak
something
of
the
Methods
of
that
pursuit
,
or
the
means
which
we
are
to
observe
,
if
we
would
practise
this
Text
;
and
here
I
am
to
begin
anew
with
my
Advices
.
Several
things
I
have
to
represent
upon
this
Occasion
,
and
to
exhort
you
to
.
I
am
not
much
sollicitous
,
whether
they
strictly
belong
to
my
Argument
or
no.
But
I
desire
to
leave
them
with
you
,
as
things
that
I
judge
to
be
very
useful
,
and
which
I
wish
may
be
ever
remembred
by
you
.
And
the
First
thing
I
would
exhort
you
to
is
this
,
That
you
would
endeavour
to
possess
your
Minds
with
a
hearty
Sense
of
God
Almighty
,
and
the
absolute
Necessity
of
being
seriously
Religious
.
I
do
not
mention
this
,
as
if
I
thought
there
was
any
need
to
caution
you
against
Atheism
or
Infidelity
,
for
I
hope
not
many
among
us
are
inclined
that
way
.
Mankind
are
naturally
disposed
to
believe
a
God
and
Religion
,
and
since
through
God's
Blessing
it
is
Christianity
that
is
the
Religion
of
our
Country
,
and
in
which
we
have
been
all
Educated
:
I
look
upon
an
Atheist
or
an
Infidel
among
us
,
to
be
a
sort
of
Prodigy
,
a
strange
unusual
Creature
,
vastly
different
from
those
of
his
own
Kind
.
But
here
is
the
thing
.
Though
most
of
us
profess
Religion
,
and
the
true
Religion
,
yet
many
of
us
have
no
lively
or
hearty
Sense
of
it
.
We
use
Religion
as
we
do
our
Cloaths
.
They
are
very
convenient
,
nay
perhaps
necessary
,
and
therefore
we
wear
them
,
and
for
the
particular
form
or
mode
of
them
,
we
follow
,
as
to
that
,
the
Custom
of
the
Country
where
we
live
.
Yet
as
the
Cloaths
we
wear
do
not
alter
the
Complexion
or
Features
of
our
Body
,
so
neither
doth
the
Religion
we
Profess
any
more
affect
the
Temper
of
our
Souls
.
We
serve
our selves
in
both
Cases
of
the
outward
Conveniencies
that
are
to
be
had
by
them
,
but
we
are
still
the
same
Persons
both
as
to
our
outward
and
inward
Lineaments
.
But
alas
,
this
is
a
very
sorry
way
of
being
Religious
,
and
will
do
us
no
great
kindness
.
We
may
perhaps
reap
some
secular
advantages
by
it
,
but
yet
even
the
very
trouble
and
pains
it
puts
us
to
,
do
equal
the
Conveniencies
we
have
from
it
.
The
Men
that
live
thus
,
are
just
served
like
those
that
work
in
rich
Mines
.
They
are
daily
imployed
about
Gold
and
Silver
,
or
Gems
,
and
they
work
hard
,
and
they
have
their
days
wages
for
their
Labour
,
but
they
are
not
a
whit
the
richer
for
the
Treasures
that
come
into
their
hands
.
Your
Religion
will
never
serve
you
to
any
extraordinary
purposes
,
till
your
hearts
be
affected
with
it
as
well
as
your
understandings
.
Let
me
therefore
advise
you
,
as
you
love
either
your
Happiness
in
this
World
,
or
in
the
next
,
make
it
your
principal
care
to
get
a
lively
and
vigorous
Sense
of
God
impressed
upon
your
Minds
.
And
look
upon
it
as
the
greatest
Interest
you
have
to
carry
on
,
the
greatest
Business
you
have
to
do
in
this
World
(
as
it
really
is
)
to
approve
your selves
to
this
God
by
a
sincere
endeavour
in
all
your
Conversation
,
to
walk
as
his
Son
Jesus
Christ
hath
taught
you
.
If
you
do
this
,
you
will
certainly
find
the
Sweet
and
Comfort
of
it
both
here
and
hereafter
.
When
all
is
said
,
it
is
a
vain
thing
for
any
Man
to
expect
a
tolerable
easie
passage
thro'
this
World
,
unless
he
have
the
Hopes
of
God's
Favour
to
support
him
under
the
Multitude
of
evil
Accidents
which
the
State
of
Humane
Life
will
necessarily
expose
him
to
.
And
as
for
the
other
World
,
without
these
Hopes
he
is
perfectly
lost
:
And
to
be
able
to
entertain
any
rational
Hopes
of
God's
Blessing
and
Favour
,
is
a
very
vain
thing
likewise
,
unless
we
make
it
our
business
with
our
whole
Hearts
and
Souls
to
serve
and
please
and
obey
Him
.
There
are
a
great
many
Rules
and
Maxims
that
we
use
to
give
to
our
Friends
or
our
Children
for
the
making
their
Fortunes
,
and
I
cannot
deny
but
they
are
exceeding
good
ones
.
Thus
for
instance
,
we
advise
them
to
get
a
true
understanding
of
their
Business
,
and
to
pursue
it
diligently
;
to
keep
out
of
ill
Company
,
to
avoid
Drinking
or
Gaming
and
Lewdness
,
and
to
study
the
Tempers
and
Humours
of
Mankind
,
and
to
learn
to
apply
themselves
dexterously
to
those
they
have
occasion
to
converse
with
;
why
these
and
such
others
are
excellent
Rules
,
and
most
worthy
of
all
Men
to
be
studied
and
practised
.
But
still
there
is
one
Rule
above
all
these
,
and
without
which
all
the
other
will
signifie
very
little
to
the
making
a
Man's
Life
easie
and
comfortable
;
and
that
is
to
preserve
a
lively
sense
of
God
upon
our
Spirits
,
to
have
his
fear
always
before
our
Eyes
,
to
love
him
above
all
things
,
to
value
his
Favour
more
than
Life
,
and
to
dread
his
Displeasure
as
the
worst
of
Evils
.
If
we
can
but
once
get
our
Souls
into
this
frame
,
we
have
done
our
Business
both
for
this
World
and
for
Eternity
;
All
the
other
particular
Rules
and
Advices
will
be
in
a
great
measure
superfluous
;
for
he
that
is
possessed
of
this
good
Principle
,
will
of
course
naturally
fall
into
the
practice
of
them
.
And
besides
this
Fear
and
Love
of
God
in
our
Hearts
,
as
it
is
the
most
effectual
means
,
according
to
the
usual
Disposition
of
the
Divine
Providence
,
to
put
us
into
good
Circumstances
of
Living
;
so
it
is
the
only
means
of
making
our
Circumstances
happy
to
us
,
if
they
be
good
;
or
of
making
them
easie
and
supportable
,
if
they
be
bad
.
I
do
therefore
most
earnestly
recommend
it
to
you
,
as
you
desire
that
either
you
or
yours
may
prosper
,
nay
,
as
you
would
not
be
very
miserable
;
be
not
contented
with
a
superficial
outside
Religion
,
but
affect
your
minds
as
deeply
as
is
possible
with
a
sense
of
God
,
and
what
you
owe
to
him
;
and
endeavour
to
impress
the
same
sense
upon
your
Friends
and
Children
,
and
all
that
are
about
you
.
The
truth
of
it
is
,
so
much
doth
our
present
happiness
,
as
well
as
our
future
,
depend
upon
this
belief
of
God
,
and
love
to
him
,
and
hopes
of
his
favour
;
that
were
it
not
for
this
,
the
present
World
with
all
the
imaginary
Pleasures
and
Glories
of
it
would
appear
to
all
wise
and
good
Men
,
not
only
an
empty
dull
unsatisfactory
place
,
but
a
dismal
melancholy
Prison
.
If
it
was
supposed
that
all
things
here
were
the
effects
of
blind
Chance
,
or
fatal
Necessity
,
and
that
there
were
no
Wisdom
and
Goodness
that
did
preside
over
the
World
,
or
took
care
of
Mankind
;
no
considering
Man
could
desire
to
live
here
.
The
Second
thing
I
would
leave
with
you
,
is
this
,
That
after
you
have
got
into
your
minds
a
hearty
sence
of
God
and
his
Providence
,
and
his
Presence
and
Goodness
;
so
as
that
you
mean
to
make
it
the
business
of
your
lives
to
recommend
your selves
to
him
:
you
would
in
the
next
place
,
take
care
to
keep
up
that
sence
by
a
a
constam
and
daily
Worship
of
him
.
For
God's
sake
,
and
for
your
own
Souls
sake
,
do
not
neglect
your
Prayers
.
You
must
never
think
that
God
will
bless
you
,
if
you
do
not
make
a
Conscience
of
daily
paying
him
your
tribute
of
Honour
and
Worship
.
Be
sure
therefore
,
you
be
constant
in
your
private
Devotions
.
As
you
every
day
receive
the
renewed
pledges
of
God's
Love
and
Goodness
towards
you
in
a
thousand
instances
:
So
let
every
day
your
Affection
and
Gratitude
be
expressed
to
him
,
by
hearty
Prayer
and
Thanksgiving
.
This
is
absolutely
necessary
to
be
done
,
as
I
have
often
told
you
,
if
you
mean
to
preserve
any
hearty
sense
of
Religion
in
your
minds
.
But
besides
this
I
have
another
thing
to
recommend
to
all
those
that
have
Families
.
They
are
Heads
and
Governours
of
a
Society
.
For
indeed
the
first
notion
of
Society
is
that
of
a
Family
.
Every
Family
is
a
little
Kingdom
,
and
every
Kingdom
is
or
ought
to
be
a
great
Family
.
Now
is
it
natural
,
is
it
decent
,
that
there
should
be
any
Society
upon
Earth
wherein
God
should
not
be
owned
and
worshipped
?
And
yet
woe
be
to
us
,
how
many
thousands
of
Families
are
there
in
this
Kingdom
,
nay
,
I
am
afraid
,
even
i●
about
this
City
,
wherein
God
is
not
so
much
as
named
in
publick
,
unless
perhaps
by
the
way
of
affront
,
by
the
way
of
Cursing
or
Swearing
.
We
deservedly
complain
of
the
great
Loosness
and
Profaneness
and
Irreligion
that
hath
overspread
the
face
of
this
Nation
.
O!
I
doubt
a
great
deal
of
the
blame
of
it
lies
upon
the
Housholders
,
the
Masters
of
Families
among
us
.
If
they
would
take
better
care
of
their
Children
and
Servants
,
and
let
them
know
what
it
is
to
worship
God
,
things
would
not
be
so
bad
among
us
.
But
how
can
we
expect
better
,
when
there
is
no
Religion
either
taught
or
practised
in
our
Houses
.
We
give
our
Domesticks
opportunities
enough
,
of
learning
all
our
bad
qualities
;
but
we
give
them
none
of
learning
our
good
ones
,
if
we
have
any
.
They
see
us
offending
God
by
many
rash
words
and
finful
actions
;
but
they
do
not
see
us
repenting
and
asking
God's
Pardon
by
our
solemn
Prayers
and
Applications
to
the
Throne
of
Grace
.
Let
us
therefore
seriously
lay
this
point
to
heart
.
I
am
sure
we
have
just
cause
to
do
it
.
Let
us
bring
Religion
into
our
Families
,
and
not
be
contented
that
once
a
Week
some
of
our
People
in
their
turns
should
hear
something
of
it
.
Let
us
every
day
call
our
Family
together
,
and
pay
our
Common
Tribute
of
Prayer
and
Praise
for
the
Mercies
we
do
daily
receive
in
common
.
Methinks
our
Saviour
seemed
to
have
a
respect
to
this
very
Duty
,
and
to
charge
it
mightily
upon
us
,
when
he
made
us
that
gracious
promise
,
that
even
,
where
two
or
three
were
gathered
together
in
his
Name
,
there
would
he
be
in
the
midst
of
them
.
Sure
,
his
words
have
most
naturally
a
respect
to
the
Worship
of
God
that
is
performed
in
Families
.
As
hath
likewise
the
very
contrivance
of
the
Lord's
Prayer
:
All
the
Petitions
thereof
being
so
framed
,
as
to
be
most
proper
to
be
said
by
more
than
one
,
and
yet
too
when
we
have
shut
our
Doors
for
that
purpose
.
But
,
Thirdly
,
As
you
ought
to
take
care
about
the
Worship
of
God
in
your
Closets
and
in
your
Families
;
let
me
add
,
that
it
equally
concerns
you
to
frequent
the
more
publick
Worship
of
God
in
his
own
House
.
It
is
a
bad
sign
of
some
very
ill
principle
or
other
,
for
any
Man
to
be
much
a
stranger
there
.
Even
to
have
the
liberty
and
opportunity
of
worshipping
God
in
publick
,
is
one
of
the
greatest
Blessings
and
Privileges
that
we
can
have
in
this
World
;
and
hath
by
good
Men
always
been
so
accounted
.
Now
sure
,
if
we
have
this
Notion
of
it
,
we
shall
think
our selves
mightily
concerned
to
take
all
opportunities
that
come
in
our
way
,
not
only
on
Sundays
,
but
on
other
days
,
of
resortting
to
the
Publick
Assemblies
,
and
joining
with
them
in
the
solemn
Sacrifice
of
Prayer
and
Thanksgiving
;
and
thinking
it
a
good
day
to
us
,
wherein
we
have
thus
employed
our selves
.
The
Sacrifices
of
this
kind
that
we
offer
to
God
with
an
honest
and
devout
mind
,
we
cannot
doubt
will
always
find
acceptance
,
and
produce
their
effects
;
nay
,
perhaps
when
our
Closet-prayers
will
not
.
For
there
are
certainly
more
promises
to
publick
Prayers
than
to
private
ones
.
Though
yet
both
are
very
good
,
nay
both
are
absolutely
necessary
.
But
to
proceed
,
Fourthly
,
Being
upon
this
Argument
of
the
Means
and
Instruments
of
Religion
,
you
may
be
sure
I
cannot
omit
the
mentioning
of
another
thing
,
as
one
of
those
points
that
I
would
most
seriously
recommend
to
you
,
and
that
is
the
solemn
observation
of
the
Lord's
Day
.
I
am
not
for
laying
stress
upon
the
keeping
of
this
day
,
or
any
other
,
more
than
the
nature
of
the
thing
requires
.
I
am
sensible
that
the
Doctrine
about
the
observation
of
the
Sabbath
,
as
it
is
delivered
by
some
Men
,
is
superstitious
enough
,
and
oftentimes
,
where
it
is
believed
,
proves
rather
a
snare
to
Mens
Consciences
,
than
of
use
to
make
them
more
Religious
.
Far
therefore
am
I
from
desiring
you
to
be
nice
and
scrupulous
about
the
Punctilio's
of
the
Lord's-Day-service
.
The
Laws
both
of
God
and
Men
have
in
that
matter
left
a
great
deal
to
your
own
discretion
,
and
the
circumstances
you
are
in
.
But
however
thus
much
is
necessary
,
that
every
Man
who
professeth
himself
a
Christian
,
should
bear
a
constant
Religious
regard
to
the
Lord's
Day
,
by
devoting
it
to
spiritual
uses
,
more
especially
the
publick
Worship
of
God
.
I
do
not
much
doubt
of
the
truth
of
the
observation
which
some
good
Men
have
made
,
viz.
That
a
Man
shall
prosper
much
better
both
in
his
Spiritual
and
Temporal
Affairs
,
all
the
Week
after
,
for
his
careful
observance
of
the
Lord's
Day
.
And
I
am
likewise
of
opinion
that
those
Men
have
little
or
no
sense
of
Religion
,
that
make
no
Conscience
of
sanctifying
that
Day
,
or
that
put
no
difference
between
it
and
other
Days
.
Sure
I
am
,
were
there
nothing
of
a
Divine
Command
for
the
setting
a
part
this
Day
to
Religious
uses
(
which
yet
I
believe
there
is
)
;
yet
it
is
one
of
the
most
prudent
and
useful
Constitutions
that
ever
was
made
.
So
that
even
upon
that
account
,
all
Men
that
have
any
Honour
for
God
,
or
Zeal
for
the
Publick
Good
,
should
think
themselves
obliged
to
observe
it
.
The
benefits
of
it
are
indeed
unspeakable
.
Not
to
mention
the
Civil
or
Temporal
conveniences
of
it
;
in
truth
to
the
keeping
up
the
Religion
of
this
day
we
owe
in
a
great
measure
that
the
very
Face
of
Christianity
hath
hitherto
been
preserved
among
us
.
And
were
it
not
for
this
,
for
any
thing
I
know
,
most
of
us
in
a
very
few
years
would
become
little
better
than
Heathens
and
Barbarians
.
And
so
great
an
influence
towards
the
making
Men
better
,
or
at
least
keeping
them
from
growing
worse
,
hath
this
practice
always
had
;
that
you
may
observe
the
most
profligate
Men
among
us
,
who
for
their
wickedness
come
to
an
untimely
end
,
do
generally
impute
their
falling
into
those
sins
which
caused
their
Death
,
to
their
breaking
the
Sabbath
,
as
they
commonly
express
it
.
But
,
Fifthly
,
Let
me
upon
this
occasion
put
you
in
mind
of
another
thing
,
which
by
many
of
us
is
too
much
neglected
.
And
that
is
,
the
taking
all
opportunities
of
coming
to
the
holy
Sacrament
.
I
have
often
spoken
to
you
abbout
this
matter
,
and
I
now
desire
to
remind
you
of
it
.
There
are
little
hopes
you
will
ever
make
any
great
progress
in
Virtue
and
Holiness
,
till
you
can
bring
your selves
to
a
frequent
and
constant
participation
in
this
Holy
Mystery
.
Because
indeed
this
is
the
solemn
Ordinance
that
Christ
hath
appointed
for
the
conveying
his
Grace
to
us
,
and
enabling
us
to
overcome
our
sins
,
and
grow
daily
in
Virtue
and
Goodness
,
I
know
we
have
generally
many
and
inveterate
prejudices
as
to
this
matter
.
But
assure
your selves
they
are
meer
prejudices
and
no
good
reasons
.
Every
Man
that
means
or
designs
honestly
,
and
endeavours
to
lead
his
life
as
a
Christian
ought
to
do
,
may
certainly
with
as
little
scruple
come
every
Month
to
the
Communion
,
as
he
may
come
every
Week
to
say
his
Prayers
,
or
hear
a
Sermon
.
Nay
,
and
I
say
further
,
if
a
Man
do
not
so
lead
his
life
,
that
he
may
approach
to
the
Sacrament
every
Month
,
nay
every
Week
,
nay
every
Day
,
if
there
be
occasion
;
I
am
afraid
that
he
doth
not
live
so
,
as
to
be
fit
for
it
,
though
he
comes
but
once
in
a
Year
,
or
once
in
seven
Years
.
For
the
dueness
of
your
Preparation
doth
not
depend
upon
your
setting
aside
so
many
extraordinary
days
for
the
forcing
your selves
into
a
Religious
posture
of
mind
,
but
upon
the
plain
natural
frame
and
temper
of
your
Souls
,
as
they
constantly
stand
inclined
to
Virtue
and
Goodness
.
A
Man
that
seriously
endeavours
to
live
honestly
and
religiously
,
may
come
to
the
Sacrament
at
an
hour's
warning
,
and
be
a
Worthy
Receiver
.
On
the
other
side
,
a
Man
that
lives
a
careless
or
a
sensual
Life
,
may
set
apart
a
whole
Week
or
a
whole
Month
for
the
exercising
Repentance
,
and
preparing
himself
for
the
Communion
,
and
yet
not
be
so
worthy
a
Receiver
as
the
other
.
And
yet
he
may
be
a
worthy
Receiver
too
,
provided
he
be
really
honest
and
sincere
in
the
matter
he
goes
about
;
and
provided
that
he
remember
his
Vows
afterward
,
and
do
not
sink
again
into
his
former
state
of
carelesness
and
sensuality
.
But
to
return
to
my
point
.
I
do
verily
think
that
most
of
the
doubts
and
fears
and
scruples
that
are
commonly
entertained
among
us
about
receiving
the
Sacrament
,
are
without
ground
or
reason
;
and
that
every
well
disposed
Person
that
hath
no
other
design
in
that
action
but
to
do
his
Duty
to
God
,
and
to
express
his
belief
and
hopes
in
Jesus
Christ
,
and
his
thankfulness
to
God
for
him
,
may
as
safely
at
any
time
come
to
the
Lord's
Table
,
as
he
may
come
to
Church
to
say
his
Prayers
.
And
if
the
case
be
so
(
as
I
believe
it
is
)
then
of
what
a
mighty
privilege
and
benefit
do
they
deprive
themselves
,
who
when
they
have
so
many
opportunities
,
do
so
seldom
join
in
that
solemn
Institution
of
our
Lord
,
which
(
as
,
I
said
)
was
designed
for
no
other
purpose
,
but
to
be
the
means
of
our
growing
in
Grace
and
Virtue
,
in
Love
to
God
and
to
all
the
Word
?
O
therefore
,
my
Brethren
,
let
me
beg
of
you
not
to
be
strangers
at
the
Lord's
Table
.
But
I
need
not
beg
it
of
you
,
for
I
am
sure
you
will
not
,
whensoever
it
shall
please
God
to
put
it
into
your
hearts
seriously
to
mind
the
concernments
of
your
Souls
;
and
to
be
heartily
sensible
of
the
need
you
stand
in
of
the
Grace
of
Christ
for
the
leading
a
holy
and
pure
Life
.
I
have
but
one
thing
more
in
the
Sixth
place
,
to
leave
with
you
,
and
I
have
done
.
It
is
not
indeed
of
the
nature
of
those
things
I
have
last
recommended
to
you
,
that
is
,
a
means
or
instrument
of
growing
more
Virtuous
:
But
it
is
a
principal
Virtue
it self
.
And
I
do
therefore
recommend
it
to
you
,
because
it
is
at
all
times
useful
,
at
all
times
seasonable
,
but
more
especially
it
seems
to
be
so
now
:
And
that
is
,
That
you
would
walk
in
Love
,
and
study
Peace
and
Unity
,
and
live
in
all
dutiful
subjection
to
those
whom
God
hath
set
over
you
,
and
endeavour
in
your
publick
stations
to
promote
the
publick
Happiness
and
Tranquillity
as
much
as
is
possible
:
But
by
no
means
upon
any
pretence
whatsoever
to
disturb
the
publick
Peace
,
or
to
be
any
way
concerned
with
them
that
do
;
by
no
means
ever
to
ingage
in
any
Party
o●
Faction
,
and
least
of
all
any
Faction
in
Religion
,
which
is
grounded
upon
a
State-point
.
I
am
sorry
the
posture
of
things
among
us
gives
me
occasion
to
mention
this
matter
;
but
it
is
too
visible
to
what
a
height
our
animosities
and
discontents
are
grown
;
and
what
the
consequences
of
them
may
be
,
unless
there
be
a
timely
stop
put
to
them
,
I
tremble
to
think
.
With
Mens
differences
as
to
their
notions
about
the
Politicks
I
am
not
concerned
;
let
Men
frame
what
Hypotheses
they
please
about
Government
,
though
I
do
not
like
them
,
yet
I
do
not
think
my self
bound
to
Preach
against
them
.
But
when
these
differences
are
come
to
that
pass
,
that
they
threaten
both
the
Civil
and
Ecclesiastical
Peace
;
there
I
think
no
Minister
should
be
silent
.
Church-Divisions
God
knows
we
have
,
and
have
always
had
too
many
,
but
it
is
very
grievous
that
those
who
have
always
declared
themselves
the
Friends
of
our
Church
,
and
Enemies
to
Schism
,
should
at
this
time
of
Day
set
a
helping
hand
to
promote
a
Separation
.
And
yet
it
seems
to
this
height
are
our
differences
come
.
Some
People
among
us
that
formerly
were
very
zealous
for
the
Established
Worship
of
the
Church
,
are
now
all
of
a
sudden
so
distasted
with
it
,
that
they
make
a
scruple
of
being
present
at
our
Service
.
Nay
,
some
have
proceeded
so
far
as
to
declare
,
I
know
not
upon
what
grounds
,
open
War
against
us
,
and
set
up
Separate
Congregations
in
opposition
to
the
Publick
.
What
is
the
meaning
of
this
?
Hath
Schism
and
Separation
from
the
established
Worship
,
which
heretofore
was
branded
as
so
heinous
a
sin
(
and
deservedly
too
,
)
so
changed
its
nature
all
of
a
sudden
,
that
it
is
become
not
only
innocent
but
a
Duty
?
Have
we
not
the
same
Government
both
in
Church
and
State
that
we
formerly
had
?
Have
we
not
the
same
Articles
and
Doctrines
of
Religion
publickly
owned
and
professed
and
taught
,
without
the
least
alteration
?
Have
we
not
the
same
Liturgy
,
the
same
Offices
and
Prayers
used
every
day
that
have
always
been
?
What
is
there
then
to
ground
a
Separation
upon
?
Yes
,
But
the
names
in
the
Prayers
are
changed
,
and
we
cannot
Pray
for
those
that
are
now
in
Authority
,
as
we
could
for
those
that
were
heretofore
,
But
how
unreasoanble
is
this
,
when
St.
Paul
has
bid
us
to
put
up
Prayers
and
Supplications
and
Intercessions
for
all
Men
,
especially
for
Kings
and
all
that
are
in
Authority
.
Doth
he
make
any
restriction
,
any
distinction
what
Kings
,
or
what
persons
in
Authority
we
are
to
pray
for
,
and
what
not
?
Doth
he
not
expresly
say
,
we
must
pray
for
all
Men
,
and
for
all
that
are
in
Authority
?
And
doth
not
the
the
reason
of
his
exhortation
imply
as
much
,
if
his
words
did
not
?
Namely
,
that
we
may
lead
quiet
and
peaceable
Lives
,
in
all
Godliness
and
Honesty
.
But
I
pray
consider
what
this
Doctrine
leads
to
.
If
this
Principle
be
admitted
to
be
good
Divinity
,
then
farewell
all
the
Obligations
to
Ecclesiastical
Communion
among
Christians
.
For
what
Government
is
there
in
the
World
that
will
not
meet
with
such
Subjects
as
are
not
satisfied
with
it
?
And
if
that
dissatisfaction
be
a
just
reason
to
break
Communion
with
the
Established
Church
,
what
Ligaments
have
we
to
tye
Christians
together
?
What
will
become
of
holding
the
Vnity
of
the
Spirit
,
in
the
Bond
of
Peace
?
What
is
the
consequence
of
this
,
but
endless
Schisms
and
Separations
?
But
further
,
I
wish
these
Persons
would
consider
what
an
unaccountable
humour
it
is
to
make
a
Rent
and
Schism
in
the
Church
,
upon
a
meer
point
of
State
.
Great
Revolutions
have
happened
in
all
Ages
and
in
all
Countries
,
and
we
have
frequent
instances
of
them
in
story
.
But
I
believe
it
will
not
be
easily
found
that
ever
any
Christians
separated
from
the
Church
upon
account
of
them
.
Still
they
kept
unanimously
to
their
Doctrine
and
their
Worship
,
and
never
concerned
themselves
farther
in
the
Turns
of
State
(
how
great
soever
they
were
)
than
peaceably
to
submit
to
the
Powers
in
being
,
and
heartily
to
pray
to
God
so
to
prosper
their
Government
,
and
direct
all
their
Affairs
,
that
all
their
Subjects
might
lead
quiet
and
peaceable
lives
under
them
in
all
Godliness
and
Honesty
.
But
when
in
a
Revolution
,
a
Prince
was
advanced
to
the
Throne
,
that
they
looked
upon
to
be
a
good
Man
,
and
an
Encourager
of
the
True
Religion
;
in
that
case
they
did
not
only
readily
submit
to
him
,
but
acknowledged
it
as
the
great
Blessing
of
God
to
them
,
that
he
had
raised
up
such
a
Man
to
rule
over
them
.
This
was
the
Notion
,
and
this
was
the
Practice
of
the
Primitive
Christians
as
to
this
matter
,
I
may
indeed
say
of
the
Christians
in
all
Ages
.
And
whatever
you
may
have
heard
to
the
contrary
,
I
doubt
not
to
say
that
this
is
the
very
Doctrine
of
the
Church
of
England
.
Let
me
therefore
exhort
all
of
you
to
be
followers
of
Peace
:
to
premote
publick
Unity
and
Concord
as
much
as
is
possible
;
to
study
to
be
quiet
,
and
mind
your
own
business
;
to
be
more
concerned
for
your
Country
and
Nation
than
the
Interest
of
any
single
Man
in
it
;
heartily
to
submit
to
the
Government
;
and
not
only
so
,
but
to
thank
God
for
the
Blessings
you
enjoy
under
it
,
and
most
earnestly
to
pray
for
the
Continuance
of
them
:
Lastly
,
Never
to
espouse
any
Party
or
Faction
against
the
Government
,
nor
ever
to
be
driven
away
from
the
Communion
of
the
Church
,
of
which
you
have
always
professed
your selves
Members
,
by
any
of
the
pretences
which
some
warm
Men
may
suggest
to
you
.
This
I
dare
venture
to
say
,
how
uneasie
soever
some
of
you
now
may
be
in
joining
with
our
Prayers
,
you
will
at
last
be
ten
times
more
uneasie
in
separating
from
us
.
For
Faction
has
no
bounds
,
and
God
knows
whither
it
will
lead
a
Man
at
last
.
Were
there
nothing
else
but
the
Heat
and
Turbulency
,
the
Passion
and
Peevishness
,
the
bitter
Zeal
and
Uncharitableness
that
the
being
of
a
Party
doth
naturally
ingage
Men
in
:
I
say
,
were
there
nothing
else
but
this
,
No
Man
that
consults
the
peace
of
his
own
mind
,
would
for
any
consideration
leave
the
publick
Communion
,
and
espouse
the
cause
of
a
separate
Interest
.
But
there
are
worse
Consequences
than
these
,
and
I
pray
God
we
may
never
feel
them
.
And
now
I
have
done
with
my
Exhortation
.
And
I
have
spoke
my
thoughts
very
freely
to
you
.
And
I
hope
you
will
receive
what
I
have
said
with
the
same
kindness
that
I
meant
it
.
And
truly
I
have
no
reason
to
doubt
of
it
,
after
so
long
an
experience
as
I
have
had
of
your
Civility
and
Candor
.
Indeed
during
all
the
time
I
have
been
among
you
(
which
hath
been
now
near
sixteen
Years
)
I
have
been
so
kindly
treated
by
you
,
and
have
received
so
many
Testimonies
of
your
Good-will
,
that
I
cannot
but
take
this
Opportunity
of
publickly
acknowledging
my
Obligations
to
you
,
and
returning
you
my
Solemn
Thanks
for
Them
.
I
cannot
indeed
say
that
I
have
done
my
Duty
as
I
ought
,
and
I
heartily
beg
of
God
to
forgive
all
my
Defects
.
But
I
have
this
satisfaction
,
that
I
have
sincerely
endeavoured
in
all
my
Preaching
,
to
instruct
you
in
the
true
Doctrine
of
the
Gospel
,
and
to
teach
you
the
right
way
that
leads
to
Salvation
.
And
I
am
so
certain
,
that
I
have
not
been
mistaken
my self
,
nor
mis-led
you
in
that
matter
;
that
I
dare
with
Confidence
address
my self
to
you
in
some
of
the
words
of
the
Apostle
,
which
do
immediately
follow
after
my
Text
:
Viz.
Those
things
which
you
have
learned
and
received
and
heard
from
me
,
do
;
and
the
God
of
Peace
shall
be
with
you
.
I
shall
ever
bless
God
for
that
Providence
of
his
which
placed
me
among
you
;
and
as
I
shall
always
and
do
earnestly
desire
all
your
Prayers
for
me
;
so
I
shall
always
heartily
pray
for
you
;
that
God
would
guide
and
prosper
you
,
that
his
good
Providence
would
always
watch
over
you
for
good
;
that
he
would
bestow
upon
you
and
your
Children
after
you
all
sorts
of
Blessings
needful
and
convenient
for
you
;
and
especially
that
he
would
deliver
you
from
every
evil
work
,
and
preserve
you
to
his
Heavenly
Kingdom
.
This
God
of
his
infinite
Mercy
grant
,
&c.
SERMON
X.
Preached
before
the
Lords
Spiritual
and
Temporal
IN
THE
Abbey-Church
at
Westminster
,
On
the
5th
of
November
,
1691.
Rom.
x.
2.
For
I
bear
them
record
that
they
have
a
zeal
of
God
,
but
not
according
to
knowledge
.
THese
are
St.
Paul's
words
,
and
he
spoke
them
of
the
Jews
,
those
unbelieving
Jews
that
were
so
tenacious
of
the
Traditions
of
their
Fathers
,
and
so
utterly
averse
to
any
Reformation
of
Religion
:
That
though
it
appeared
by
undeniable
evidence
that
Christ
Jesus
was
by
God
sent
into
to
the
World
for
that
purpose
;
yet
,
did
they
to
the
last
stand
out
in
their
opposition
of
him
and
his
Gospel
,
even
to
the
final
rejection
of
their
Nation
.
To
these
People
doth
St.
Paul
in
this
Chapter
express
a
great
Compassion
,
heartily
wishing
and
praying
for
their
Conversion
.
Brethren
(
saith
he
in
the
first
verse
)
my
hearty
desire
and
prayer
to
God
for
Israel
is
,
that
they
may
be
saved
.
That
is
,
that
they
may
come
to
the
knowledge
of
the
Truth
in
Christ
Jesus
,
and
by
that
means
obtain
everlasting
Salvation
.
And
one
reason
why
he
was
thus
concerned
for
them
,
he
gives
in
the
words
following
,
which
are
the
words
I
have
read
unto
you
.
For
I
bear
them
Record
(
saith
he
)
that
they
have
a
zeal
of
God
,
but
not
according
to
knowledge
.
It
was
a
great
motive
to
him
to
be
concerned
for
their
happiness
,
that
they
were
Zealous
,
for
Religion
;
though
he
knew
at
the
same
time
,
that
the
Religion
they
were
then
so
Zealous
of
,
was
not
the
right
Religion
;
nor
did
the
Zeal
they
shewed
for
it
,
proceed
from
right
Principles
.
According
to
the
account
I
have
now
given
of
this
Passage
,
Three
things
we
may
take
notice
of
from
it
,
viz.
-
I.
The
Apostles
approving
and
tacitly
commending
that
Zeal
which
his
Country-men
expressed
for
Religion
.
-
II.
His
meek
and
charitable
behaviour
towards
them
,
even
when
their
Zeal
for
Religion
was
very
faulty
and
blameable
.
-
III.
His
discovery
of
the
faultiness
of
their
Zeal
,
which
lay
in
this
,
that
it
was
not
according
to
knowledge
.
These
Three
things
I
shall
take
for
the
Heads
of
my
following
Discourse
upon
this
Text
,
and
shall
afterwards
make
such
Application
of
it
,
as
the
Business
of
this
Day
calls
for
.
I.
First
,
I
desire
it
may
be
observed
,
That
Zeal
of
God
in
general
,
that
is
,
a
hearty
and
passionate
concernment
for
Religion
,
The
Apostle
here
finds
no
fault
with
:
On
the
contrary
,
he
approves
it
as
a
commendable
thing
.
For
you
see
he
represents
it
,
as
a
piece
of
virtue
in
his
Country-men
,
and
speaks
it
to
their
commendation
,
that
they
had
a
zeal
of
God
,
I
bear
them
record
(
saith
he
)
that
they
have
a
zeal
of
God
.
As
much
as
to
say
,
that
he
owned
,
they
had
that
good
quality
,
and
they
were
to
be
commended
for
it
;
and
for
that
reason
he
both
wisheth
them
well
,
and
affectionately
prayeth
for
them
.
That
which
I
would
from
hence
take
occasion
to
put
you
in
mind
of
is
this
:
That
Indifference
and
Vnconcernedness
for
Religion
is
not
to
have
a
place
among
any
ones
Virtues
and
good
Qualities
;
it
is
rather
a
very
great
fault
;
howsoever
it
may
sometimes
pass
for
an
instance
of
Wisdom
and
Prudence
.
If
indeed
Men
had
no
Passions
,
or
had
so
mortified
their
Passions
,
that
they
were
rarely
earnest
or
zealous
about
any
thing
;
their
unconcernedness
for
Religion
and
the
things
of
God
might
be
the
less
reproveable
.
But
when
Zeal
and
Passion
is
more
or
less
wrought
into
every
Man's
temper
,
and
the
calmest
Men
may
be
observed
on
sundry
occasions
not
to
be
without
it
;
it
is
an
inexcusable
fault
to
have
no
Passion
,
no
Zeal
for
God
and
his
Cause
.
How
can
a
Man
answer
it
to
his
own
Conscience
,
to
be
heartily
angry
when
an
affront
in
word
or
deed
is
done
to
himself
;
and
yet
to
be
altogether
insensible
,
when
God
is
affronted
in
his
Prefence
?
To
make
a
mighty
bustle
,
when
his
own
Right
and
Property
is
at
stake
,
though
in
never
so
small
a
matter
;
and
yet
to
shew
no
concernment
for
the
Rights
and
the
Honour
of
that
God
who
made
him
,
and
by
whose
savour
alone
it
is
that
he
can
call
any
thing
his
own
that
he
hath
.
O!
What
a
World
of
Good
might
we
all
do
,
if
we
had
a
true
Zeal
of
God
?
How
many
Occasions
and
Opportunities
are
there
put
into
our
Hands
every
Day
(
in
what
condition
or
circumstances
soever
we
are
)
which
if
we
were
acted
by
this
principle
,
would
render
us
great
Benefactors
to
Mankind
,
by
discouraging
Vice
and
Impiety
,
and
promoting
Virtue
and
Goodness
in
the
World
?
But
perhaps
I
have
set
this
business
of
Zeal
for
God
too
high
:
Because
none
are
capable
of
being
thus
Zealous
,
but
those
that
have
attained
to
a
great
degree
of
Virtue
and
Piety
,
which
we
cannot
suppose
of
all
,
nor
the
most
.
But
however
,
it
will
be
a
shame
to
all
of
us
,
if
we
do
not
come
up
to
that
pitch
of
Zeal
which
the
unbelieving
Jews
are
here
commended
for
.
I
bear
them
record
,
saith
St.
Paul
,
that
they
have
a
zeal
of
God
.
What
was
this
Zeal
of
theirs
?
Why
,
as
I
told
you
,
(
and
as
it
plainly
appears
from
the
whole
Chapter
)
it
was
an
earnest
and
passionate
concernment
for
the
Religion
of
their
Country
.
Sure
all
Men
among
us
both
good
and
bad
may
come
up
to
this
degree
of
Zeal
for
God
,
and
it
is
a
reproach
to
us
if
we
do
not
.
Especially
considering
that
their
Religion
at
that
time
,
was
not
God's
Religion
,
but
Ours
is
.
Indeed
the
Publick
profession
of
Religion
in
the
right
way
,
is
as
much
every
Man's
Interest
,
and
ought
to
be
as
much
every
Man's
Care
,
as
any
the
dearest
thing
he
hath
in
this
World
.
Nay
,
to
all
Men
that
believe
they
have
Souls
to
save
,
it
is
more
valuable
than
any
other
Worldly
privilege
.
It
concerns
us
all
therefore
to
be
Zealous
in
that
matter
.
The
Duty
we
owe
to
God
,
to
our
Country
,
and
to
our Selves
,
doth
require
it
.
In
vain
it
is
to
be
busie
about
other
things
,
and
to
neglect
this
.
A
Man
will
have
but
small
comfort
when
he
comes
to
die
,
to
reflect
that
he
has
been
Zealous
of
the
Privileges
and
Property
,
and
Rights
of
his
Country-men
;
but
it
was
indifferent
to
him
,
how
the
Service
of
God
and
the
Affairs
of
Religion
were
managed
.
II.
The
Second
thing
we
observe
from
this
Passage
,
is
,
The
Apostle's
carriage
to
the
Vnbelieving
Israelites
,
who
though
they
were
zealous
for
God
,
yet
were
in
a
great
mistake
as
to
their
Notions
of
the
true
Religion
.
He
doth
not
bitterly
censure
them
.
He
is
not
fierce
nor
furious
against
them
.
He
doth
not
excite
any
person
to
use
force
or
violence
to
them
.
But
he
rather
pities
them
.
He
makes
their
Zeal
that
they
had
of
God
,
an
Inducement
the
more
heartily
to
pray
for
them
,
that
God
would
direct
them
in
the
right
way
that
leads
to
Salvation
.
Though
he
is
far
from
approving
their
blind
Zeal
,
in
so
obstinately
opposing
the
Righteousness
of
God
,
that
is
,
that
Method
which
God
had
prescribed
,
for
the
attaining
of
Righteousnes
,
by
the
Faith
of
Jesus
Christ
;
and
setting
up
a
Righteousness
of
their
own
,
which
consisted
chiefly
in
observing
the
Ceremonials
of
Moses
his
Law
and
the
Traditions
of
their
Fathers
,
as
it
follows
in
the
next
Verse
after
my
Text
:
Yet
he
thinks
them
the
more
pitiable
and
the
more
excusable
,
in
that
this
their
Opposition
proceeded
from
their
Zeal
of
God
,
though
it
was
a
mis-informed
irregular
Zeal
.
This
practice
and
carriage
of
the
Apostle
towards
these
Ignorant
Zealots
,
ought
to
be
a
Rule
for
us
to
walk
by
in
the
like
Cases
.
If
Men
be
of
a
different
way
from
us
,
as
to
Religion
;
if
they
hold
other
Opinions
,
or
though
they
be
of
another
Communion
from
us
;
and
though
too
we
are
sure
they
are
mistaken
:
Nay
,
and
dangerously
mistaken
too
;
yet
if
they
have
a
Zeal
of
God
,
if
they
be
serious
and
sincere
in
their
way
;
if
their
Errours
in
Religion
be
the
pure
results
of
a
mis-informed
Conscience
:
Let
us
,
as
the
Apostle
here
did
,
take
occasion
from
hence
to
pity
them
,
and
to
put
up
hearty
Prayers
to
God
for
them
;
and
to
endeavour
all
we
can
by
gentle
methods
,
to
reduce
them
to
the
right
way
:
But
by
no
means
to
express
contempt
or
hatred
of
them
,
or
to
treat
them
with
Violence
and
Outrage
.
So
far
as
their
Zeal
is
for
God
,
let
us
so
far
shew
Tenderness
and
Compassion
to
them
;
and
if
their
Zeal
be
in
such
instances
,
as
are
really
commendable
,
let
us
in
such
instances
not
only
bear
with
them
,
but
propose
them
for
our
Examples
.
This
,
I
say
,
was
the
Apostle's
practice
,
and
I
think
it
is
so
agreeable
to
the
Spirit
and
Temper
of
our
great
Lord
and
Master
Christ
,
that
it
will
become
us
in
like
cases
to
act
accordingly
.
But
then
after
I
have
said
this
,
These
two
things
are
always
to
be
remembred
.
First
,
That
our
Tenderness
to
mistaken
Zealots
,
must
always
be
so
managed
,
as
that
the
true
Religion
,
or
the
Publick
Peace
suffer
no
dammage
thereby
.
And
therefore
how
kindly
and
compassionately
soever
,
we
,
as
private
Christians
,
are
to
treat
those
that
differ
from
us
,
and
pursue
a
wrong
way
out
of
Conscience
:
Yet
this
doth
not
hinder
,
but
that
both
wholesome
Laws
may
be
made
for
the
restraining
the
exorbitances
of
mistaken
Zeal
;
and
when
those
Laws
are
made
,
that
they
may
be
put
in
execution
.
The
Consideration
of
Law-givers
and
Magistrates
,
is
different
from
that
of
private
Christians
.
Their
business
is
to
see
,
Nequid
detrimenti
respublica
capiat
,
that
the
Government
be
secured
,
that
the
common
peace
be
kept
,
that
the
Laws
of
God
be
observed
,
that
God's
Religion
as
it
is
delivered
by
Jesus
Christ
be
preserved
sincere
and
undefiled
,
and
that
the
solemn
Worship
of
God
be
purely
and
decently
performed
.
And
therefore
there
is
no
doubt
,
but
that
in
all
these
matters
the
Government
may
make
Fences
and
Securities
against
the
Insults
of
intemperate
Zealots
,
and
when
these
Fences
are
made
,
it
should
be
at
their
Peril
if
they
transgressed
them
,
supposing
Magistrates
did
their
Duty
.
And
all
this
we
say
is
very
consistent
with
that
Tenderness
and
Charity
that
all
Christians
,
and
even
Magistrates
themselves
in
their
private
Capacity
,
do
owe
to
mis-perswaded
erroneous
Consciciences
.
And
then
Secondly
,
it
is
to
be
remembred
that
that
Kindness
and
Tenderness
to
mistaken
Zealots
,
which
we
are
speaking
of
from
the
Text
,
is
not
to
be
expressed
to
all
alike
;
but
to
some
more
,
to
some
less
,
to
some
perhaps
in
no
degree
at
all
;
according
as
the
nature
and
quality
of
their
Errors
are
,
and
according
as
the
Men
that
are
guilty
of
them
,
may
more
,
or
less
,
or
not
at
all
,
be
thought
to
have
a
real
Zeal
of
God
,
and
to
act
out
of
Principles
of
Conscience
.
Thus
for
instance
;
In
the
First
place
,
Those
that
set
up
for
Patrons
of
Atheism
or
Epicurism
;
that
make
it
their
business
in
their
Conversation
to
expose
all
Religion
,
and
to
bring
it
into
contempt
;
that
ridicule
the
Professors
of
it
as
a
company
of
easie
credulous
Men
;
that
make
no
Conscience
of
blaspheming
God
and
all
things
Sacred
,
as
occasion
is
given
them
:
Why
,
these
Men
may
have
Zeal
enough
for
their
Opinions
,
and
we
find
that
they
often
have
a
great
deal
too
much
:
But
are
such
to
be
treated
with
that
sort
of
Tenderness
and
Compassion
that
we
are
now
speaking
of
?
No
,
by
no
means
;
For
they
are
quite
out
of
the
bounds
of
my
Text
,
They
have
a
Zeal
indeed
,
but
it
is
not
a
Zeal
for
God
,
but
for
the
Devil
and
the
Interests
of
his
Kingdom
.
And
if
one
were
to
measure
the
greatness
of
Crimes
by
the
mischief
they
do
to
humane
Society
;
I
should
think
that
this
sort
of
People
were
not
to
expect
so
much
favour
and
respect
from
Mankind
,
as
some
other
Malefactors
that
yet
by
our
Laws
are
to
pay
for
their
offences
at
no
less
a
rate
than
their
Lives
.
Again
,
Secondly
,
If
there
be
any
Men
that
under
a
pretence
of
Religion
do
teach
or
encourage
or
promote
any
sort
of
Vice
or
Immorality
;
or
whose
Principles
do
necessarily
lead
to
debauch
Mens
Manners
in
the
plain
matters
of
Sobriety
,
Chastity
,
Truth
,
or
Justice
,
and
the
like
;
such
kind
of
People
are
by
no
means
Objects
of
that
Tenderness
and
Compassion
that
we
are
now
speaking
of
:
For
the
Laws
of
Nature
as
to
moral
Virtue
and
Vice
are
so
plainly
writ
in
every
Man's
heart
,
that
he
must
be
supposed
to
be
an
Ill
Man
that
can
easily
entertain
any
Principle
(
let
it
come
never
so
much
recommended
under
the
Name
of
Religion
)
that
contradicts
them
.
And
whatever
allowance
may
in
charity
be
made
for
a
Man's
mistakes
,
there
is
no
reason
that
much
should
be
made
for
his
Wickedness
.
Again
,
Thirdly
,
If
there
be
any
Men
that
whilst
they
express
a
great
Zeal
for
the
Purity
of
Religion
,
and
exclaim
against
the
Corruptions
of
it
(
as
they
term
them
)
which
are
introduced
into
the
Publick
Establishment
,
and
turn
every
stone
to
have
all
things
setled
in
another
Method
;
yet
all
this
while
God
and
their
own
Hearts
know
that
all
this
Concernment
and
Zeal
of
theirs
for
Religion
,
though
it
make
a
great
shew
,
is
only
pretended
;
and
that
there
is
another
thing
that
lies
at
the
bottom
,
that
is
to
say
,
Worldly
Interest
,
and
Dominion
and
Power
,
which
they
hope
to
compass
by
such
a
Regulation
of
Matters
as
they
desire
:
I
say
,
if
there
be
any
such
Men
,
they
are
likewise
no
way
concerned
in
that
Compassion
my
Text
speaks
of
.
For
though
they
may
be
very
Zealous
,
yet
it
is
a
Zeal
for
their
own
secular
advantages
that
acts
them
,
and
not
a
Zeal
of
God
.
If
such
Men
could
be
known
;
instead
of
being
kindly
and
charitably
thought
of
for
their
Zeal
in
Religion
;
the
Virtuous
part
of
Mankind
would
look
upon
them
as
the
worst
of
Hypocrites
.
But
since
God
only
knows
the
Hearts
of
Men
;
all
such
pretenders
to
Zeal
for
Religion
,
must
,
till
we
know
them
also
,
be
treated
according
to
the
Merits
of
the
cause
they
pretend
to
be
Zealous
for
.
But
then
Fourthly
and
Lastly
,
All
that
I
have
now
said
is
with
respect
to
those
that
are
out
of
the
limits
of
my
Text
,
such
as
have
no
Zeal
of
God
,
though
some
of
them
may
pretend
it
:
But
then
,
as
for
those
that
really
act
out
of
Principles
of
Conscience
,
and
have
a
real
Zeal
of
God
,
though
in
a
wrong
way
;
These
are
true
Objects
of
our
Tenderness
and
Compassion
,
though
yet
in
different
degrees
.
For
according
as
their
Principles
and
Practices
do
more
or
less
injure
our
common
Christianity
,
or
are
more
or
less
dangerous
to
our
Government
and
Constitution
;
in
the
same
proportion
,
the
greater
or
less
Tenderness
and
Indulgence
is
to
be
expressed
towards
them
.
But
most
of
what
concerns
this
matter
being
already
setled
by
Law
,
I
will
not
be
so
bold
as
to
meddle
in
it
,
and
therefore
I
proceed
to
the
Third
Head
of
my
Discourse
.
III.
The
Third
thing
I
told
you
we
might
observe
from
this
Text
was
this
,
The
Apostle's
tacit
Reprehension
of
the
Jewish
Zeal
upon
this
account
,
that
it
was
not
according
to
Knowledge
.
The
Use
I
make
of
this
is
,
that
from
hence
we
may
be
able
to
gather
to
our selves
a
true
Rule
for
the
governing
our
Zeal
in
matters
of
Religion
,
and
likewise
for
the
judging
in
others
what
Zeal
is
commendable
,
and
what
is
not
.
For
be
our
Zeal
of
God
never
so
great
,
yet
if
it
be
not
a
zeal
according
to
knowledge
,
it
is
not
the
right
Christian
Zeal
.
And
though
we
see
others
never
so
fervent
and
vehement
in
pursuing
a
Religious
Cause
,
and
that
too
out
of
Conscience
;
yet
if
this
Zeal
of
theirs
be
not
according
to
knowledge
,
it
is
a
Zeal
that
justly
deserves
to
be
reproved
.
And
though
both
we
and
they
may
for
our
sincerity
in
Gods
Cause
,
expect
some
Allowances
,
both
from
God
and
Man
,
yet
neither
they
nor
we
can
justifie
it
,
either
to
God
or
Man
,
that
we
are
thus
foolishly
and
ignorantly
Zealous
.
I
wish
this
mark
of
right
Zeal
,
that
it
ought
to
be
according
to
knowledge
,
were
more
considered
.
For
it
seems
not
often
to
be
thought
on
by
those
that
are
most
zealous
in
their
way
,
of
what
perswasion
soever
they
be
.
This
same
business
of
Knowledge
,
is
a
thing
that
is
most
commonly
forgot
to
be
taken
in
as
an
ingredient
or
Companion
of
Zeal
,
in
most
sort
of
Professors
.
For
as
the
World
goes
,
those
Men
are
generally
found
to
be
the
greatest
Zealots
,
who
are
most
notoriously
Ignorant
.
Whereas
true
Zeal
should
not
only
proceed
from
true
Knowledge
,
but
should
also
be
always
accompanied
with
it
,
and
governed
by
it
.
But
what
is
it
to
have
a
Zeal
according
to
Knowledge
?
What
doth
this
Character
of
justifiable
right
Zeal
contain
in
it
?
I
answer
,
it
must
at
least
contain
in
it
these
five
following
things
.
First
,
To
have
a
Zeal
according
to
Knowledge
,
doth
import
,
that
we
be
not
mistaken
,
as
to
the
matter
of
our
Zeal
;
that
it
be
a
good
Cause
,
that
we
are
zealous
about
.
And
since
it
is
Zeal
for
God
that
we
are
here
speaking
of
,
it
must
be
something
wherein
our
Duty
is
concerned
,
that
must
be
the
object
of
our
Zeal
.
So
that
a
right
Zeal
of
God
implies
,
that
we
do
so
well
inform
our selves
of
the
Nature
of
our
Religion
,
as
not
to
pretend
a
Religious
Zeal
for
any
thing
that
is
not
a
part
of
our
Religion
.
If
our
Zeal
for
God
be
as
it
should
be
,
it
must
certainly
express
it self
in
matters
that
are
good
;
about
such
objects
as
God
hath
made
to
be
our
Duty
.
It
is
good
(
saith
St.
Paul
)
to
be
always
zealously
affected
in
a
good
matter
.
But
if
we
mistake
in
our
Cause
,
if
we
take
that
for
good
which
is
evil
,
or
that
for
evil
which
is
good
,
here
our
Zeal
is
not
according
to
Knowledge
.
Secondly
,
as
the
object
of
our
Zeal
must
be
according
to
Knowledge
,
so
also
the
Principle
from
whence
our
Zeal
proceeds
,
must
be
according
to
Knowledge
also
.
That
is
to
say
,
We
must
have
solid
and
rational
grounds
to
proceed
upon
in
our
concernment
for
any
thing
;
such
as
will
not
only
satisfie
our selves
,
but
all
others
that
are
unbyassed
:
In
a
word
,
such
as
we
can
justifie
to
all
the
World
.
If
it
be
every
Man's
Duty
(
as
St.
Peter
tells
us
it
is
)
to
be
ready
to
give
an
Answer
to
every
one
that
asketh
him
a
reason
of
the
Hope
that
is
in
him
:
Then
I
am
sure
,
it
is
much
more
every
Man's
Duty
to
be
able
to
give
a
reason
of
the
Zeal
that
is
in
him
.
Because
this
business
of
a
Man's
Zeal
doth
more
affect
the
Publick
,
and
is
of
greater
Concernment
to
it
,
than
what
a
Man
's
private
Faith
or
Hope
is
.
But
yet
how
little
is
this
considered
by
many
zealous
Men
among
us
?
Some
are
zealous
for
a
point
to
serve
an
Interest
or
a
Faction
.
But
this
is
not
to
be
owned
as
the
ground
and
reason
of
Zeal
;
for
indeed
if
it
should
,
it
would
not
be
allowed
of
.
Others
are
zealous
for
no
other
reason
but
because
they
find
their
Teachers
,
or
those
they
most
converse
with
,
are
so
.
They
follow
the
common
Cry
,
and
examine
no
more
of
the
matter
.
Others
indeed
have
a
Principle
of
Zeal
beyond
all
this
.
For
they
are
●●ved
from
within
,
to
stand
up
for
this
or
the
other
Cause
;
they
have
Impulses
upon
their
minds
which
they
cannot
resist
:
But
that
in
truth
is
no
more
a
justifiable
ground
of
any
Man's
Zeal
,
than
either
of
the
former
.
For
if
these
Motions
and
Impulses
that
they
speak
of
be
from
God
;
there
will
certainly
be
conveyed
along
with
them
,
such
Reasons
and
Arguments
for
the
thing
that
they
are
to
be
zealous
about
,
as
will
,
if
they
be
declared
,
satisfie
and
convince
all
other
reasonable
Men
,
as
well
as
themselves
.
For
it
is
a
ridiculous
thing
to
imagine
,
that
God
at
this
day
doth
move
or
impel
Men
in
any
other
way
than
what
is
agreeable
to
the
Reason
of
Mankind
,
and
the
Rule
of
his
holy
Word
.
And
if
the
Man's
Zeal
can
be
justified
by
either
of
these
,
there
is
no
need
of
vouching
Inspirations
for
it
.
Thirdly
,
As
the
Zeal
which
is
according
to
knowledge
hath
a
good
matter
for
its
object
,
and
proceeds
from
a
right
Principle
:
So
it
is
also
regular
as
to
the
Measures
of
it
.
He
that
hath
it
is
careful
that
it
do
not
exceed
its
due
Bounds
,
as
the
Ignorant
Zeal
often
doth
;
but
he
distinguisheth
between
the
several
objects
he
is
zealous
for
,
and
allows
every
one
of
them
,
just
so
great
a
Concernment
as
the
thing
is
worth
,
and
no
more
.
If
the
thing
be
but
a
small
matter
,
he
is
but
in
a
small
measure
concerned
for
it
.
If
it
be
of
greater
moment
,
he
believes
he
may
be
allowed
to
be
the
more
earnest
about
it
.
But
he
looks
upon
it
as
a
rash
and
foolish
thing
,
and
an
effect
of
great
ignorance
or
weakness
,
to
be
hot
and
eager
for
all
things
alike
.
We
should
account
him
not
many
degrees
removed
from
a
Child
or
an
Ideot
,
that
upon
the
cut
of
a
Finger
should
as
passionately
complain
and
cry
out
for
help
,
as
if
he
had
broken
a
Limb.
Why
just
the
same
Folly
and
Childishness
it
is
,
to
make
a
mighty
bustle
about
small
matters
which
are
of
no
consequence
,
in
which
neither
Religion
nor
the
Publick
Peace
,
are
much
concerned
;
as
if
indeed
our
Lives
and
Souls
were
in
danger
.
It
therefore
becomes
all
prudent
and
sober
Men
to
take
care
,
that
their
Zeal
do
not
spend
it self
in
little
things
;
that
they
be
not
too
passionate
and
earnest
,
and
vehement
for
things
that
are
not
worth
much
contending
for
.
If
we
lay
a
greater
weight
upon
a
Cause
than
it
will
bear
,
and
shew
as
much
warmth
and
passion
for
small
matters
,
as
if
the
Fundamentals
of
our
Faith
were
at
stake
,
we
are
zealous
indeed
,
but
not
according
to
Knowledge
.
Fourthly
,
The
Zeal
that
is
according
to
knowledge
,
is
always
attended
with
hearty
Charity
.
It
is
not
that
bitter
Zeal
which
the
Apostle
speaks
of
,
which
is
accompanied
with
Hatred
and
Envy
,
and
perverse
Disputings
:
But
it
is
kind
,
and
sociable
,
and
meek
,
even
to
Gainsayers
.
It
is
that
Wisdom
which
is
from
above
,
that
is
first
pure
,
then
peaceable
,
gentle
and
easie
to
be
intreated
.
It
is
a
Zeal
that
loves
God
and
his
Truth
heartily
,
and
would
do
all
that
is
possible
to
bring
Honour
and
Advancement
to
them
:
But
at
the
same
time
it
loveth
all
Men.
And
therefore
in
all
things
where
it
expresses
it self
,
it
purely
consults
the
Merits
of
the
Cause
before
it
,
but
lets
the
Persons
of
Men
alone
.
It
is
a
certain
Argument
of
an
Ignorant
and
ungoverned
Zeal
,
when
a
Man
leaves
his
Cause
and
his
Concernment
for
God's
Glory
,
and
turns
his
Heat
upon
those
that
he
has
to
deal
with
;
when
he
is
peevish
and
angry
with
Men
that
differ
from
him
:
When
he
is
not
contented
to
oppose
Arguments
to
Arguments
,
and
to
endeavour
to
gain
his
point
by
calm
Reasoning
;
but
he
flies
out
into
Rage
and
Fury
;
and
when
he
is
once
transported
herewith
,
he
cares
not
what
undecent
bitter
Reflections
he
makes
upon
all
those
that
have
the
Fortune
to
be
of
a
different
side
.
But
in
these
Cases
Men
would
do
well
to
remember
,
that
the
Wrath
of
Man
worketh
not
the
Righteousness
of
God
,
as
the
Apostle
expresses
it
.
All
this
kind
of
behaviour
favours
of
the
Wisdom
of
this
World
,
which
is
Earthly
,
and
Sensual
,
and
Devilish
.
Fifthly
,
and
lastly
,
Another
inseparable
Property
of
Zeal
according
to
Knowledge
is
,
That
it
must
pursue
lawful
Ends
by
lawful
Means
;
must
never
do
an
Ill
thing
for
the
carrying
the
best
Cause
.
This
St.
Paul
hath
laid
down
,
as
a
Rule
,
to
be
eternally
observed
among
Christians
,
when
in
the
third
of
the
Romans
,
he
declares
,
that
their
damnation
is
just
,
who
say
,
Let
us
do
evil
that
good
may
come
,
Be
therefore
our
Point
never
so
good
or
never
so
weighty
,
yet
if
we
use
any
dishonest
,
unlawful
Arts
,
for
the
gaining
of
it
;
that
is
to
say
,
If
we
do
any
thing
which
is
either
in
it self
Evil
,
and
appears
to
be
so
by
the
natural
Notices
of
Mankind
,
or
which
the
Laws
of
our
Holy
Religion
do
forbid
:
I
say
in
all
such
Instances
we
are
Transgressors
.
And
though
our
Cause
be
very
good
and
our
Ends
very
allowable
;
yet
since
the
Means
by
which
we
would
accomplish
those
Ends
are
unwarrantable
,
the
whole
Action
,
though
proceeding
from
never
so
much
Zeal
for
God
,
is
very
Bad
,
For
true
Zeal
as
it
always
supposeth
a
right
Information
of
Judgment
,
as
to
the
matter
of
it
,
so
likewise
it
supposeth
,
that
a
Man
should
act
in
honest
ways
,
and
endeavour
to
attain
his
ends
by
lawful
means
.
And
thus
have
I
laid
before
you
the
Properties
and
Characters
of
that
Zeal
which
is
according
to
knowledge
,
which
was
the
third
and
last
thing
I
proposed
upon
this
Text
;
and
I
pray
God
we
may
always
remember
them
whenever
we
have
occasion
to
express
a
Zeal
for
any
thing
,
especially
in
matters
of
Religion
.
All
that
remains
now
is
,
to
make
some
brief
Application
of
my
Text
,
with
reference
to
the
business
of
the
Day
.
These
words
,
as
I
told
you
,
were
spoke
of
the
Jews
.
But
the
Character
here
given
of
them
doth
so
well
fit
a
sort
of
Men
,
whose
fiery
Zeal
for
God
and
their
Religion
,
gave
occasion
to
the
Solemnity
of
this
Day
;
that
it
looks
as
if
it
were
made
for
them
.
It
is
the
Bigots
of
the
Church
of
Rome
that
I
mean
;
to
whom
we
must
do
the
same
right
that
St.
Paul
here
did
his
Countrymen
,
We
must
bear
them
Record
,
that
they
have
a
Zeal
of
God
,
but
not
according
to
Knowledge
.
Zealous
they
are
sufficiently
,
as
the
Jews
were
,
no
body
doubts
of
it
.
But
as
for
their
Zeals
being
according
to
knowledge
,
there
is
great
reason
to
doubt
,
they
are
as
faulty
in
that
point
,
as
St.
Paul's
Countrymen
were
.
Indeed
if
you
were
to
draw
the
comparison
between
the
Jewish
and
Popish
Zealots
,
as
to
all
the
several
particulars
that
our
Saviour
and
St.
Paul
take
notice
of
as
Instances
of
blind
Zeal
in
the
former
:
You
would
find
in
all
those
particulars
both
their
Zeals
to
be
much
of
a
piece
,
not
only
as
to
the
Fervour
,
but
as
the
Blindness
of
them
.
Was
it
an
instance
of
Ignorant
Zeal
in
the
Jews
that
they
set
up
their
Traditions
to
the
disparagement
of
the
Law
of
God
?
I
pray
,
who
are
those
that
disparage
the
Holy
Scriptures
,
by
setting
their
Traditions
upon
an
equal
foot
with
them
?
Were
the
Jews
to
be
blamed
for
that
they
were
so
zealous
for
their
old
Religion
,
as
to
oppose
that
Reformation
of
it
,
which
our
Lord
Jesus
endeavoured
to
introduce
among
them
,
because
they
thought
it
was
an
Innovation
.
I
pray
who
are
those
,
who
upon
that
very
ground
oppose
all
Reformation
at
this
Day
,
though
yet
the
wisest
and
best
Men
among
themselves
are
sufficiently
sensible
,
that
there
are
great
Corruptions
,
both
in
their
Doctrine
and
Worship
?
Was
it
a
fault
in
the
Jewish
Zeal
that
it
placed
Religion
too
much
in
Ceremonies
and
Formalities
,
in
washing
Cups
and
Platters
,
in
tithing
Mint
and
Cummin
,
and
the
like
to
the
neglect
of
the
weightier
matters
of
the
Law
,
Justice
,
and
Mercy
,
and
Faith
?
I
pray
,
wherein
is
Image-worship
,
Invocation
of
Saints
,
Penances
,
Pilgrimages
,
the
use
of
Reliques
,
Holy
Water
,
&c.
I
say
wherein
are
these
things
better
than
those
?
And
yet
we
know
who
they
are
that
lay
so
great
a
stress
upon
these
and
such
other
things
,
that
it
may
be
truly
said
,
a
great
part
of
their
Religion
is
made
up
of
them
.
It
would
not
be
difficult
to
run
the
parallel
between
the
Zeals
of
the
two
Religions
,
through
several
more
Instances
;
But
it
is
an
unpleasant
Argument
,
and
therefore
I
will
pursue
it
no
farther
.
Only
one
instance
more
of
the
Jewish
Zeal
I
must
not
pass
by
,
because
it
comes
up
so
fully
to
the
business
of
this
Day
.
So
zealous
were
they
for
their
Religion
,
that
they
did
not
care
what
sort
of
means
they
made
use
of
for
the
promoting
of
it
,
were
they
never
so
wicked
and
unnatural
.
Our
Saviour
they
hunted
to
Death
with
false
Witnesses
;
Stephen
they
stoned
out
of
pure
zeal
in
a
popular
tumult
.
Forty
of
them
solemnly
bound
themselves
under
a
Curse
,
that
they
would
neither
eat
nor
drink
till
they
had
killed
St.
Paul
.
But
all
this
,
and
a
great
deal
more
our
Saviour
had
foretold
they
would
do
,
when
he
told
his
Apostles
,
that
the
time
would
come
,
when
whosoever
killed
them
should
think
that
he
did
God
good
service
.
A
Blessed
way
of
doing
God
service
this
is
,
to
act
such
wicked
inhumane
things
as
these
!
But
such
inhumane
things
as
these
doth
a
Blind
Zeal
for
Religion
sometimes
put
Men
upon
.
And
that
it
doth
so
,
we
cannot
have
a
greater
proof
(
except
what
I
have
already
mentioned
)
than
the
practices
of
the
zealous
Men
of
the
Church
of
Rome
.
How
many
unlawful
Arts
have
they
used
to
subject
all
the
Christian
World
to
their
Lord
and
Master
?
How
many
Forgeries
for
this
purpose
have
they
been
the
Authors
of
,
and
maintained
them
afterwards
?
How
many
disturbances
have
they
given
to
the
Peace
of
Christendom
,
in
the
most
unjust
and
unnatural
ways
for
the
Advancement
of
the
Papal
Cause
?
It
was
out
of
Zeal
for
Gods
Service
and
the
Interest
of
Holy
Church
,
that
so
many
Princes
have
been
Excommunicated
and
Deposed
;
that
so
many
Tumults
and
Rebellions
have
been
raised
;
that
so
many
Crusados
,
for
the
extirpating
Hereticks
,
have
been
sent
out
.
By
which
,
and
such
like
means
,
it
may
justly
be
computed
,
that
as
much
Christian
Blood
has
been
shed
for
the
establishing
Popery
,
as
it
now
stands
,
nay
,
and
a
great
deal
more
,
than
ever
was
during
all
the
times
of
the
Heathen
Persecutions
for
the
supporting
of
Paganism
,
But
if
there
were
no
other
instance
extant
in
the
World
to
shew
what
is
to
be
expected
from
a
blind
Zeal
,
especially
a
blind
Popish
Zeal
for
Religion
,
that
instance
which
the
deliverance
of
this
Day
doth
give
us
occasion
to
mention
,
would
be
alone
sufficient
to
inform
us
.
When
for
no
other
end
,
but
for
the
Advancement
of
Popery
,
and
the
rooting
out
that
Pestilent
Heresie
of
the
Reformation
,
which
infested
these
Northern
Climates
,
a
Company
of
Popish
Zealots
entered
upon
the
most
Barbarous
and
Inhumane
Project
that
ever
was
undertaken
by
Men
;
even
neither
better
nor
worse
,
than
the
destroying
the
King
and
Parliament
at
one
blow
;
and
had
put
all
things
in
such
a
readiness
in
order
thereunto
,
that
they
certainly
had
effected
it
,
as
on
this
Day
,
had
not
their
Conspiracy
been
detected
in
a
wonderful
manner
.
But
thanks
be
to
God
,
their
designs
then
and
ever
since
,
have
been
defeated
,
and
some
of
them
even
miraculously
;
and
we
trust
in
the
Mercies
of
God
that
they
will
ever
be
so
.
God
hath
been
wonderfully
Gracious
to
us
in
the
Preservation
of
our
Church
and
Religion
from
Popish
attempts
to
destroy
it
,
ever
since
it
was
setled
among
us
.
How
many
Plots
and
Conspiracies
were
laid
in
the
time
of
the
Glorious
Q.
Elizabeth
,
to
put
an
end
to
her
Life
,
and
with
it
,
to
our
reformed
establishment
?
What
a
dreadful
one
was
this
of
the
Gunpowder
Treason
,
in
the
Reign
of
her
Successor
?
How
many
Dangers
have
threatned
us
since
that
time
from
that
quarter
?
What
a
horrible
storm
but
of
late
did
we
apprehend
,
and
justly
enough
too
,
was
impending
over
us
?
And
yet
blessed
be
God
(
who
hath
never
sailed
to
raise
up
Deliverers
to
his
People
in
the
day
of
their
Distress
)
that
storm
is
blown
over
.
And
we
are
here
not
only
in
Peace
and
Quietness
,
in
the
full
possession
of
our
Native
Rights
and
Liberties
,
and
in
the
Enjoyment
of
the
Free
Exercise
of
our
Religion
(
which
is
one
of
the
most
desirable
things
in
the
World
)
.
But
such
is
the
deliverance
that
God
hath
wrought
for
us
,
that
we
also
seem
to
have
a
fair
prospect
of
the
Continuance
of
these
Blessings
among
us
;
and
according
to
Humane
Estimate
,
to
be
in
a
good
measure
out
of
the
danger
of
our
old
Inveterate
Enemy
,
Popery
I
mean
,
which
one
would
think
had
now
made
its
last
effort
among
us
.
Is
not
this
now
a
great
Blessing
?
And
must
not
all
sincere
Protestants
(
of
what
perswasions
soever
they
be
in
other
respects
)
necessarily
believe
so
?
Certainly
they
must
,
if
they
think
it
a
Blessing
to
be
delivered
out
of
the
hands
of
our
Enemies
,
and
to
be
in
a
Condition
to
serve
God
without
fear
.
Let
us
all
therefore
own
it
as
such
to
God
Almighty
;
let
us
thankfully
remember
all
his
past
Deliverances
from
Popery
,
and
especially
,
let
us
never
forget
those
of
this
Day
;
neither
the
former
,
nor
this
late
one
.
We
have
reason
to
believe
,
that
God
hath
a
tender
Care
of
his
Church
and
Religion
in
these
Kingdoms
,
not
only
because
he
hath
so
many
times
so
signally
and
wonderfully
appeared
for
the
preservation
it
:
But
more
especially
,
because
we
know
,
and
are
convinced
,
that
our
Religion
is
according
to
his
Mind
and
Will
;
being
no
other
than
that
which
his
Son
Jesus
Christ
taught
unto
the
World
;
that
is
to
say
,
no
other
than
that
which
is
in
the
Bible
,
which
is
our
only
Rule
of
Faith
.
It
infinitely
concerns
us
all
therefore
so
to
behave
our selves
,
as
to
shew
,
that
we
are
neither
unthankful
for
Gods
past
Mercies
,
nor
unqualified
for
his
future
Protection
.
And
in
order
to
that
,
I
know
no
other
way
but
this
,
that
we
all
firmly
adhere
to
to
the
Principles
of
our
Religion
;
and
that
in
our
Practices
we
conform
our selves
to
those
Principles
.
That
is
to
say
,
In
the
first
place
,
That
we
sincerely
love
and
fear
God
,
and
have
a
hearty
sense
of
his
Presence
,
and
Goodness
,
and
Providence
,
continually
abiding
in
our
Minds
.
That
we
trust
in
him
,
depend
upon
him
,
and
acknowledge
him
in
all
our
ways
:
That
we
be
careful
of
his
Worship
and
Service
,
paying
him
the
constant
Tribute
of
our
Prayers
,
and
Praises
and
Thanksgiving
,
both
in
Publick
and
Private
.
And
then
secondly
,
that
we
be
pure
and
unblameable
in
our
Lives
;
avoiding
the
Pollutions
that
are
in
the
World
through
Lust
;
and
exercising
Chastity
,
and
Modesty
,
Meekness
and
Humility
,
Temperance
and
Sobriety
,
amidst
the
sundry
Temptations
we
have
to
conflict
with
.
And
thirdly
,
that
we
have
always
a
fervent
Charity
to
one
another
,
that
we
Love
as
Brethren
;
endeavouring
to
do
all
the
good
we
can
,
but
doing
harm
to
none
.
Using
Truth
and
Justice
,
and
a
good
Conscience
in
all
our
dealings
with
Mankind
.
Living
peaceably
,
if
it
be
possible
,
with
all
Men.
And
not
only
so
,
but
in
our
several
Places
and
Stations
,
promoting
Peace
,
and
Unity
and
Concord
among
Christians
,
and
contributing
what
we
can
to
the
healing
the
sad
Breaches
and
Divisions
of
our
Nation
.
And
then
lastly
,
that
we
pay
all
Submission
and
Duty
and
Obedience
to
the
King
and
Queen
whom
God
hath
set
over
us
;
endeavouring
in
all
the
ways
that
are
in
our
Power
,
to
render
their
Government
both
as
easie
to
themselves
,
and
as
acceptable
to
their
Subjects
,
and
as
formidable
to
their
Enemies
as
is
possible
.
If
all
of
us
that
call
our selves
Protestants
would
charge
our selves
with
the
Practice
of
these
things
,
how
assured
might
we
re●…
that
God
would
bless
us
;
that
he
would
continue
his
Protection
of
our
Nation
,
our
Church
,
our
Religion
,
against
all
Enemies
whatsoever
,
and
that
we
might
see
our
Jerusalem
still
more
and
more
to
flourish
,
and
Peace
to
be
in
all
her
Borders
.
May
God
Almighty
pour
upon
us
all
,
the
Spirit
of
his
Grace
,
and
work
all
these
great
things
in
us
,
and
for
us
:
And
in
order
hereunto
,
may
he
send
down
his
Blessings
upon
the
King
and
Queen
,
and
so
influence
and
direct
all
their
Councils
,
both
Publick
and
Private
,
that
all
their
Subjects
may
be
happy
in
their
Government
,
and
〈◊〉
peaceably
and
quiet
lives
under
them
in
all
Godiness
and
and
Honesty
.
And
after
such
a
Happy
and
Peaceable
Life
here
,
may
we
all
at
last
arrive
to
God's
Eternal
Kingdom
and
Glory
,
through
the
Merits
of
his
dear
Son
,
To
whom
,
&c.
SERMON
XI
.
Preached
before
the
King
and
Queen
AT
WHITE-HALL
,
On
CHRISTMAS-DAY
,
1691.
Heb.
ix
.
26.
Now
once
in
the
end
of
the
World
hath
he
appeared
to
put
away
Sin
by
the
Sacrifice
of
himself
.
THis
Text
doth
naturally
suggest
Five
things
to
be
insisted
on
,
most
of
them
proper
for
our
Meditations
on
this
Day
;
which
therefore
I
shall
make
the
Heads
of
my
following
Discourse
.
-
I.
In
general
the
Appearance
of
our
Lord.
Now
hath
he
appeared
.
-
II.
The
Time
of
that
Appearance
.
In
the
end
of
the
World
.
-
III.
The
End
and
Design
for
which
he
appeared
.
To
put
away
Sin
.
-
IV.
The
Means
by
which
he
accomplished
that
End
.
By
the
Sacrifice
of
himself
.
-
V.
The
Difference
of
His
Sacrifice
from
the
Jewish
ones
.
His
was
but
once
performed
;
Theirs
were
every
day
repeated
.
If
his
Sacrifice
had
been
like
theirs
;
then
(
as
you
have
it
in
the
former
part
of
the
verse
)
must
he
often
have
suffered
since
the
Foundation
of
the
World
;
But
now
once
in
the
end
of
the
World
hath
he
appeared
to
put
away
Sin
by
the
Sacrifice
of
himself
.
This
is
the
just
Resolution
of
the
Text
into
its
several
particulars
,
of
each
of
which
I
shall
discourse
as
briefly
and
practically
as
I
can
.
I.
I
begin
with
the
first
,
The
Appearance
of
our
Lord
in
general
.
Now
hath
he
appeared
,
Let
us
here
consider
,
first
,
Who
it
was
that
appeared
:
And
then
,
How
he
did
appear
.
The
Person
appearing
we
will
consider
both
as
to
his
Nature
,
and
as
to
his
Office
.
He
that
appeared
,
as
to
his
Nature
was
God
and
Man
;
both
these
Natures
were
united
in
him
and
made
one
Person
.
He
was
God
with
us
.
So
the
Angel
stiles
him
in
the
first
of
St.
Matthew
.
He
was
the
Word
that
was
with
God
,
and
was
God
,
and
by
whom
all
things
were
made
.
He
was
,
I
say
,
that
,
Word
made
Flesh
and
dwelling
among
us
.
So
St.
John
stiles
him
in
the
first
of
his
Gospel
.
Lastly
,
He
was
God
manifest
in
the
Flesh
,
so
St.
Paul
stiles
him
in
the
first
Epistle
to
Timothy
.
This
was
the
Person
that
the
Text
saith
,
Now
appeared
,
that
is
,
the
Son
of
God
in
Humane
Nature
.
God
of
the
substance
of
his
Father
begotten
before
all
Worlds
,
and
Man
of
the
substance
of
his
Mother
born
in
the
World
.
Perfect
God
,
and
Perfect
Man
and
yet
but
one
Person
.
For
as
the
Reasonable
Soul
and
the
Body
make
one
Man
;
so
here
God
and
Man
make
one
Christ
.
As
our
Creed
expresses
it
.
And
this
leads
me
to
his
Office
.
This
Divine
Person
God-Man
,
that
the
Text
here
saith
appeared
,
was
,
by
his
Office
,
the
Christ
,
the
Messias
,
that
is
,
that
great
Minister
of
God
,
that
Anointed
King
and
Priest
and
Prophet
,
which
from
the
beginning
of
the
World
he
promised
to
send
down
upon
Earth
for
the
salvation
of
Mankind
.
Who
was
believed
in
by
the
Patriarchs
;
Typified
by
the
Law
;
Foretold
by
all
the
Prophets
;
Shadowed
out
in
all
the
Oeconomy
of
the
Jewish
Nation
;
Expected
by
all
the
Israelites
;
And
wished
for
by
the
best
of
the
Heathen
World
.
This
Person
invested
with
this
Office
at
last
appeared
;
and
in
what
manner
,
you
all
know
from
his
Story
in
the
Gospel
.
He
was
by
the
Holy
Spirit
of
God
conceived
in
the
Womb
of
a
Virgin
,
as
was
foretold
of
him
by
the
Prophets
;
of
which
an
Angel
of
the
highest
order
in
Heaven
first
brought
the
happy
Tidings
to
the
Virgin
her self
.
This
Virgin
,
by
as
strange
a
Providence
,
when
the
time
of
her
Delivery
drew
near
,
was
brought
from
her
own
City
and
Habitation
in
Galilee
,
to
Bethlehem
a
City
of
Judah
,
where
she
brought
forth
this
Illustrious
Babe
;
And
thereby
fulfilled
another
Prophecy
concerning
him
,
namely
,
That
he
should
be
born
in
Bethlehem
,
which
also
the
Scribes
at
that
time
acknowledged
.
The
circumstances
indeed
of
his
Birth
were
far
from
any
outward
Pomp
and
Magnificence
.
The
Virgin
his
Mother
was
poor
and
a
stranger
;
and
so
ill
befriended
,
that
in
the
Confluence
of
People
with
which
the
City
was
then
crowded
,
she
was
able
to
procure
no
better
a
lodging
than
the
Stable
of
an
Inn
:
So
that
a
Manger
was
the
place
that
first
received
the
Lord
of
Glory
.
This
Slur
,
this
Affront
God
then
thought
fit
to
put
upon
all
that
external
Splendour
and
Grandeur
,
which
usually
doth
so
much
dazle
the
Eyes
of
Mortal
Men.
But
God
failed
not
to
make
abundant
amends
for
the
meanness
of
his
Birth
,
by
giving
sundry
other
demonstrable
Evidences
of
the
Dignity
of
the
Person
that
was
then
born
.
For
the
Magi
from
the
East
(
Princes
shall
I
call
them
,
or
Philosophers
?
)
being
conducted
by
a
new
Star
,
came
and
pay'd
their
Homage
,
and
brought
their
Offerings
to
this
King
of
the
World
in
a
Manger
.
And
the
Shepherds
,
that
were
watching
their
Flocks
in
the
Fields
by
night
,
were
surprized
with
the
Glory
of
the
Lord
shining
round
about
them
,
and
an
Angel
that
thus
spoke
to
them
;
Fear
not
,
for
behold
I
bring
you
Tidings
of
great
Joy
which
shall
be
to
all
People
,
for
unto
you
is
born
this
day
in
the
City
of
David
,
a
Saviour
which
is
Christ
the
Lord
.
And
this
shall
be
a
sign
unto
you
,
ye
shall
find
the
Babe
wrapped
in
swadling
Cloths
lying
in
a
Manger
.
And
suddenly
there
was
with
the
Angel
a
Multitude
of
the
Heavenly
Host
,
praising
God
,
and
saying
;
Glory
to
God
in
the
Highest
,
on
Earth
Peace
,
Good
Will
towards
Men.
After
this
manner
was
the
Appearance
of
our
Saviour
,
and
much
after
the
same
manner
was
his
following
Life
.
It
was
a
life
of
much
Poverty
and
Meanness
as
to
outward
circumstances
;
but
it
was
a
life
in
every
Period
of
it
fraught
with
Wonders
.
Whether
we
consider
the
admirable
Goodness
and
Charmingness
of
his
Temper
;
or
the
exemplary
Vertue
and
Piety
that
did
shine
out
in
all
his
Conversation
;
Or
the
Divinity
of
his
Sermons
and
Doctrines
;
Or
his
prodigious
inimitable
Miracles
;
Or
the
Attestations
which
were
given
to
him
from
Heaven
;
Or
the
usage
he
received
from
Men
;
Or
the
Events
which
followed
upon
all
these
things
in
the
World
.
But
it
is
his
first
Appearance
in
the
Flesh
that
we
are
this
day
met
together
to
Commemorate
.
And
never
had
Mankind
so
Noble
an
Argument
given
them
,
to
exercise
their
Thoughts
and
Meditations
upon
.
If
we
consider
the
Quality
of
the
Person
appearing
,
that
he
was
no
other
than
the
Eternal
Son
of
God
:
How
ought
we
to
be
wrapt
with
Wonder
and
Astonishment
at
the
Infiniteness
of
the
Divine
Condescension
?
How
ought
we
to
be
affected
with
Love
and
Thankfulness
at
such
a
never-to-be-parallelled
instance
of
God's
kindness
to
us
,
that
he
should
so
love
us
as
to
send
his
only
begotten
Son
into
the
World
,
that
we
might
live
through
him
.
If
we
consider
that
this
Son
of
God
resolving
to
appear
in
the
World
,
of
all
other
ways
chose
to
do
it
in
our
Flesh
,
and
so
united
both
the
Deity
and
Humanity
in
one
Person
:
O
what
a
sense
ought
this
to
impress
upon
us
of
the
Honour
that
is
here
done
to
our
Nature
,
and
the
Dignity
it
is
advanced
to
?
And
how
ought
that
sense
,
either
to
fright
us
,
or
to
shame
us
from
prostituting
this
our
Nature
to
any
vile
unworthy
Mixtures
and
Communications
,
which
God
did
not
disdain
to
take
into
so
near
a
Relation
to
himself
.
If
we
consider
that
this
God
,
in
humane
Flesh
,
came
as
the
Messiah
,
the
Saviour
of
the
World
,
so
long
before
promised
,
and
so
long
expected
:
How
ought
this
to
fill
our
hearts
with
Joy
and
Thankfulness
?
How
should
it
move
us
to
pour
out
our
Souls
in
Benedictions
to
God
for
having
thus
Visited
and
Redeemed
his
People
?
And
putting
us
into
that
dispensation
which
so
many
Holy
Men
,
for
so
many
Ages
,
wished
to
see
,
but
did
not
see
it
;
nay
,
and
which
the
Angels
themselves
desired
to
look
into
;
and
which
the
Jews
for
rejecting
,
at
the
time
it
was
published
,
are
to
this
day
a
standing
Monument
of
God's
Displeasure
and
Vengeance
?
If
we
consider
the
many
Evidences
,
that
this
our
Saviour
gave
at
his
Appearance
,
of
his
being
the
true
Christ
;
How
exactly
in
all
the
Circumstances
of
his
Nativity
,
and
all
the
Passages
of
his
Life
,
he
fulfilled
the
Prophecies
which
went
before
of
him
;
and
how
convincing
the
Testimonies
were
,
which
God
gave
to
the
Truth
of
his
Mission
:
How
ought
this
Consideration
to
strengthen
our
Faith
in
this
Christ
?
To
make
us
constant
to
the
death
in
owning
him
for
our
Saviour
,
our
Messiah
,
in
Opposition
to
all
the
Pretences
of
the
Jews
,
and
Infidels
,
and
Atheists
,
and
Scepticks
to
the
contrary
.
Lastly
,
If
we
consider
the
mean
Circumstances
that
this
our
Christ
chose
to
appear
in
;
so
far
below
the
Dignity
of
so
great
a
Prince
,
that
there
is
not
the
poorest
Beggar
's
Child
among
us
,
but
generally
finds
better
Accommodation
when
it
comes
into
the
World
:
O
what
a
Check
,
what
a
Rebuke
ought
this
to
be
to
that
Spirit
of
Ambition
,
and
Pride
,
and
Vain-glory
that
too
often
possesses
us
poor
Mortals
?
How
ought
it
to
take
off
our
admiration
,
and
lessen
the
too
great
esteem
we
are
apt
to
have
of
all
outward
Pomp
and
Greatness
?
Nay
,
and
to
make
us
despise
all
the
glittering
Shews
and
and
Bravery
of
the
World
:
Since
God
has
given
us
so
visible
a
demonstration
,
by
the
sending
his
own
Son
into
it
,
how
little
a
Value
he
sets
upon
these
Things
.
But
,
II.
I
proceed
to
the
Second
Point
,
which
my
Text
leads
me
to
speak
to
,
and
that
is
the
Time
of
our
Saviour's
Appearance
here
mentioned
,
Once
hath
he
Appeared
in
the
end
of
the
World
.
You
see
here
that
the
time
of
his
Appearance
is
said
to
be
the
end
of
the
World
.
But
how
is
that
to
be
understood
?
If
we
take
the
expression
in
the
literal
sense
,
and
as
we
commonly
use
it
;
the
thing
is
not
true
.
For
there
have
already
passed
near
seventeen
Hundred
Years
since
our
Saviour's
Appearance
;
and
yet
the
end
of
the
World
is
not
come
,
nor
do
we
know
when
it
will
.
But
there
will
be
no
difficulty
in
this
matter
,
if
we
carefully
attend
to
the
Phrase
the
Apostle
here
useth
,
and
interpret
it
according
to
the
Propriety
of
the
Language
in
which
it
is
delivered
.
The
word
in
my
Text
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
every
body
,
that
is
versed
in
the
style
of
the
New
Testament
,
knows
may
be
better
and
more
naturally
rendred
the
Consummation
or
Conclusion
of
the
Ages
,
than
the
End
of
the
World
.
For
the
understanding
this
Phrase
,
we
must
have
recourse
to
the
known
Idiom
of
the
Jews
,
who
used
to
speak
of
the
several
Oeconomies
and
Dispensations
,
under
which
the
World
successively
had
been
,
or
was
to
be
,
as
of
so
many
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Ages
.
The
last
of
which
Ages
,
and
the
Accomplishment
and
Completion
of
all
of
them
,
they
held
to
be
the
Age
of
the
Messiah
;
beyond
which
they
knew
there
was
to
be
no
other
Age
or
Oeconomy
.
With
reference
to
this
way
of
speaking
,
the
times
of
the
Gospel-dispensation
are
frequently
called
in
Scripture
the
Last
Times
,
the
Last
Days
,
the
Fulness
of
the
Times
,
and
in
the
Text
,
the
Consummation
or
Shutting
up
of
the
Ages
.
The
meaning
of
all
which
Phrases
is
no
more
than
this
.
That
the
Times
of
the
Gospel
,
that
is
,
the
Appearance
and
Revelation
of
our
Saviour
;
though
God
intended
them
from
the
beginning
,
yet
should
they
be
the
last
of
all
Times
.
There
should
be
several
Dispensations
set
on
foot
in
the
World
before
they
came
;
and
when
those
times
were
fulfilled
,
when
the
Ends
of
those
Dispensations
were
accomplished
,
then
should
our
Saviour
appear
,
and
begin
his
Kingdom
which
should
never
be
succeeded
by
any
other
.
This
is
the
true
meaning
of
Christ's
appearing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Text
expresseth
it
,
that
is
,
not
(
as
we
translate
it
)
in
the
end
of
the
World
,
but
in
the
last
of
the
Ages
,
or
at
the
time
when
the
Ages
were
fulfilled
and
accomplished
.
Now
what
use
are
we
to
make
of
this
Consideration
,
the
Apostle
himself
doth
fairly
intimate
to
us
in
the
beginning
of
this
Epistle
:
God
,
saith
he
,
who
at
sundry
times
and
in
divers
manners
,
spake
in
times
past
unto
the
Fathers
by
the
Prophets
,
hath
in
these
last
days
spoken
unto
us
by
his
Son
,
whom
he
hath
made
heir
of
all
things
,
and
by
whom
he
made
the
Worlds
.
And
so
he
goes
on
to
set
forth
the
incomparable
Dignity
and
Preheminence
of
this
last
Messenger
of
God
,
above
that
of
either
Angels
or
Men
,
by
whom
he
had
spoken
to
Mankind
before
.
But
what
is
the
inference
he
draws
from
all
this
?
Why
,
That
you
may
see
in
the
beginning
of
the
second
Chapter
.
We
ought
therefore
(
saith
he
)
to
give
the
more
earnest
heed
to
the
things
we
have
heard
(
that
is
to
say
,
the
Doctrine
of
the
Gospel
)
lest
at
any
time
we
let
them
slip
.
For
if
the
word
spoken
by
Angels
was
stedfast
,
and
every
transgression
and
disobedience
received
a
just
recompence
of
reward
;
How
shall
we
escape
if
we
neglect
so
great
Salvation
as
was
spoken
to
us
by
the
Lord
Jesus
?
The
Apostle's
Argument
here
proceeds
on
this
manner
.
God's
Revelation
of
his
Will
to
Mankind
,
and
the
discovery
of
his
Grace
and
Goodness
was
not
all
at
once
,
but
gradual
and
by
parts
.
He
first
spake
to
Mankind
by
the
Patriarchs
who
were
burning
and
shining
Lights
in
their
Generations
.
He
afterwards
singles
out
the
Nation
of
the
Jews
to
be
his
peculiar
People
,
and
to
them
he
gives
a
written
Law
which
was
delivered
to
them
by
Angels
in
the
hand
of
Moses
their
Mediator
(
as
the
Apostle
speaks
in
the
third
of
the
Galatians
)
which
Law
was
a
shadow
or
dark
representation
of
the
Good
things
which
were
afterwards
to
be
revealed
.
After
this
he
sends
Prophets
in
a
continual
Succession
for
several
Ages
,
who
do
more
clearly
discover
God's
will
to
them
;
who
call
upon
them
to
Holiness
and
Virtue
;
and
who
speak
in
very
plain
Terms
of
that
Great
Salvation
which
God
should
one
day
manifest
to
the
World
.
And
last
of
all
,
as
the
Lord
of
the
Vineyard
in
the
Parable
dealt
with
his
Husbandmen
,
who
after
he
had
sent
Servants
one
after
another
,
of
different
Qualities
and
Degrees
,
at
last
sent
his
own
Son
:
So
at
last
,
I
say
,
did
the
great
Lord
of
the
World
,
when
the
fulness
of
the
time
was
come
,
send
his
own
Son
to
be
his
Embassador
to
Mankind
,
his
own
Son
who
was
the
Brightness
of
his
Glory
,
and
the
express
Image
of
his
Person
.
If
now
,
as
the
Apostle
here
argues
:
If
under
the
former
Dispensations
,
when
God
only
declared
his
Will
by
Angels
or
by
Prophets
,
he
was
yet
so
severe
that
no
Transgression
or
Disobedience
escaped
without
a
just
recompence
of
Vengeance
;
How
can
we
escape
if
we
neglect
so
great
a
Salvation
,
as
that
was
,
which
in
these
last
days
was
preached
by
Jesus
Christ
?
How
can
we
escape
,
if
these
last
and
greatest
Methods
of
God
for
our
good
,
and
in
which
all
the
Treasures
of
his
Goodness
are
displayed
;
I
say
,
if
these
have
no
effect
upon
us
in
order
to
the
making
us
both
Holy
and
Happy
.
What
Teachers
,
what
Instructers
can
we
further
expect
?
What
new
Lights
or
Assistances
do
we
yet
wait
for
?
Can
any
one
think
that
God
should
set
on
foot
some
other
new
Dispensation
for
the
bringing
off
those
wretched
People
upon
whom
this
last
could
prevail
nothing
?
Do
we
dream
of
another
Covenant
,
or
another
Mediator
between
God
and
Man
,
besides
Christ
Jesus
?
Do
we
fancy
that
God
will
send
some
other
Embassador
or
Saviour
into
the
World
after
he
hath
sent
his
own
Son
?
Or
that
the
Son
of
God
will
come
a
second
time
in
Humane
Flesh
,
and
again
be
crucified
for
us
?
No
certainly
,
God
hath
afforded
the
last
and
greatest
means
for
Man's
Salvation
,
and
no
other
is
ever
to
be
expected
.
Christ
hath
once
appeared
in
the
end
of
the
World
to
put
away
Sin
by
the
Sacrifice
of
himself
;
and
to
those
that
believe
in
him
and
love
him
,
and
obey
him
,
will
he
appear
the
second
time
to
their
alvation
.
But
never
will
he
appear
again
to
make
a
new
Reconciliation
for
those
Men
,
that
are
not
reconciled
to
God
by
his
first
Appearance
.
To
such
(
as
our
Apostle
speaks
in
the
Tenth
Chapter
)
There
remains
no
more
Sacrifice
for
Sin
,
but
a
fearful
expectation
of
Judgment
and
fiery
Indignation
to
consume
the
Adversaries
.
III.
The
Third
General
Point
I
am
to
insist
on
from
the
Text
is
the
End
of
our
Saviour's
Appearance
;
and
that
is
here
said
to
be
the
putting
away
of
Sin
.
Once
in
the
end
of
the
World
hath
he
appeared
to
put
away
Sin
.
This
is
that
which
the
Scripture
every
where
assigns
as
the
Business
and
Design
of
Christ's
coming
.
To
run
over
all
the
particular
Texts
would
be
tedious
in
so
plain
a
Case
.
I
shall
therefore
only
name
one
or
two
.
This
is
the
Account
that
St.
John
gives
of
his
Appearance
,
1
Ep.
Ch.
3.
Ye
know
,
saith
he
,
that
he
was
manifested
to
take
away
our
Sins
.
And
again
,
this
is
the
account
that
the
Angel
gives
to
Joseph
a
little
before
his
Birth
,
Mat.
1.20
.
Fear
not
,
saith
he
,
to
take
unto
thee
Mary
thy
Wife
,
for
that
which
is
conceived
in
her
is
of
the
Holy
Ghost
.
And
she
shall
bring
forth
a
Son
,
and
thou
shalt
call
his
Name
Jesus
,
for
he
shall
save
his
People
from
their
sins
.
He
was
called
Jesus
because
he
was
designed
by
God
to
be
our
Saviour
;
for
so
much
that
word
imports
.
And
he
is
therefore
our
Saviour
,
because
he
saves
his
People
from
their
Sins
,
which
is
in
the
words
of
the
Text
,
to
put
them
away
.
But
what
is
it
to
be
saved
from
our
Sins
,
or
to
have
our
Sins
put
away
?
Since
the
Salvation
we
have
by
Christ
doth
consist
in
this
,
it
is
fit
we
should
a
little
more
particularly
insist
on
it
.
In
Answer
therefore
to
this
Question
,
we
say
that
two
things
are
implyed
in
Christ
's
putting
away
Sin
.
First
,
His
saving
or
delivering
us
from
the
Guilt
of
our
Sins
,
and
the
Punishment
due
to
them
.
Secondly
,
His
saving
or
delivering
us
from
the
Power
and
Dominion
of
them
.
In
these
two
things
consists
the
Salvation
obtained
for
us
by
Jesus
Christ
;
and
if
either
of
them
was
wanting
,
or
was
not
effected
,
he
would
not
be
a
compleat
Saviour
.
First
,
Christ
appeared
to
put
away
Sin
,
by
delivering
us
from
the
Guilt
and
Punishment
of
it
;
that
is
to
say
,
by
procuring
for
us
the
Pardon
and
Remission
of
it
.
This
is
the
Salvation
which
Zachary
in
his
Hymn
foretels
John
Baptist
should
publish
to
the
World
,
Luke
1.
To
give
knowledge
of
salvation
to
his
people
for
the
Remission
of
their
sins
.
And
this
is
that
Redemption
of
Christ
which
St.
Paul
speaks
of
,
1
Coloss.
14.
In
whom
we
have
redemption
through
his
blood
,
even
the
forgiveness
of
sins
.
And
lastly
,
St.
Paul's
Sermon
to
the
Gentiles
is
,
Be
it
known
unto
you
,
Men
and
Brethren
,
that
through
this
Man
Jesus
Christ
is
preached
unto
you
the
forgiveness
of
sins
,
and
by
him
all
that
believe
are
justified
from
all
things
from
which
ye
could
not
be
justified
by
the
Law
of
Moses
,
Acts.
13.
And
therefore
much
less
certainly
by
the
Law
of
Nature
.
The
effect
of
these
Texts
is
,
That
all
Mankind
are
Sinners
,
are
concluded
under
Sin
,
are
become
Guilty
before
God
,
as
the
Apostle
speaks
.
The
most
innocent
Person
is
not
excepted
.
All
without
exception
have
by
their
Sins
fallen
short
of
the
Glory
of
God
.
Means
now
for
the
freeing
themselves
from
the
Guilt
of
these
Sins
they
have
none
,
nor
is
it
possible
they
should
have
,
for
that
wholly
depends
upon
the
pleasure
of
Him
to
whom
they
have
rendred
themselves
obnoxious
;
and
that
is
God
,
the
Governour
of
the
World
.
Here
therefore
appears
the
infinite
Mercy
of
God
,
and
the
Kindness
of
our
Saviour
.
The
Eternal
Word
interposeth
and
offers
himself
to
become
Man
,
and
in
that
Person
to
make
satisfaction
for
the
Sins
of
the
World
.
And
God
accepts
the
Terms
.
And
hereupon
a
Covenant
is
made
between
God
and
Mankind
;
wherein
God
for
his
part
upon
account
of
this
Mediation
of
Christ
,
promises
Forgiveness
of
all
Sins
,
to
all
true
Penitents
all
the
World
over
.
O
joyful
Tidings
these
!
What
ease
is
here
to
wounded
Consciences
?
What
comfort
to
despairing
Sinners
?
What
encouragement
to
all
Men
every
where
to
repent
?
If
we
consider
Mankind
in
their
pure
Naturals
,
and
as
without
Christ
Jesus
,
this
plainly
was
their
Case
.
They
did
believe
a
Supreme
God
;
and
their
Reason
it
is
likely
would
tell
them
that
God
was
Good
and
Merciful
.
But
yet
this
Reason
could
discover
no
more
than
God's
general
Goodness
to
them
that
all
along
endeavoured
to
please
and
approve
themselves
to
Him
.
But
as
for
his
Willingness
to
pardon
and
forgive
Sinners
,
especially
those
that
had
offended
him
by
very
grievous
Crimes
,
or
lived
in
a
long
habitual
course
of
Wickedness
;
this
they
could
not
conclude
from
their
Reason
.
Nay
,
if
they
did
reason
as
they
justly
might
,
they
might
rather
be
inclined
to
believe
that
he
would
not
pardon
such
Criminals
.
For
as
their
Reason
told
them
,
that
God
was
Good
:
So
the
same
Reason
told
them
that
he
was
Just
,
and
had
an
infinite
Regard
to
the
Honour
and
Reputation
of
his
Laws
.
Which
Laws
,
their
own
Consciences
told
them
,
they
had
heinously
transgressed
;
nor
had
they
any
thing
wherewith
to
compensate
or
make
satisfaction
for
the
Transgression
of
them
:
And
therefore
what
could
they
expect
from
so
Just
a
God
,
but
to
undergo
the
punishment
they
had
deserved
?
This
was
a
very
uncomfortable
Reasoning
.
And
yet
such
a
one
it
was
,
as
there
was
no
answer
to
be
given
to
,
in
the
State
of
Nature
;
and
therefore
in
what
a
melancholy
Condition
were
Mankind
all
the
while
?
What
encouragement
had
they
seriously
to
set
upon
the
Amendment
of
their
wicked
Lives
?
Or
,
if
they
did
,
what
Fruit
,
what
Comfort
could
they
promise
to
themselves
by
such
an
amendment
?
But
Blessed
be
God
that
hath
removed
us
out
of
these
uncertainties
;
Blessed
be
God
that
hath
given
us
the
greatest
assurance
that
is
possible
,
of
his
Love
and
Kindness
to
the
greatest
of
Sinners
;
and
consequently
laid
the
greatest
Obligation
upon
all
Mankind
to
turn
from
their
evil
Ways
.
He
hath
sent
his
Son
,
his
only
Son
into
the
World
,
on
purpose
to
assure
us
of
his
good
Will
to
us
;
to
give
a
demonstration
of
the
unfeigned
Love
and
Kindness
that
He
bears
to
every
Soul
of
the
Sons
of
Adam
;
that
he
would
not
have
any
of
them
perish
,
but
that
they
should
all
come
to
the
knowledge
of
the
Truth
,
and
be
saved
.
This
Son
of
His
doth
most
Solemnly
in
the
Name
of
his
Father
,
proclaim
Pardon
and
Remission
of
Sins
to
every
one
that
should
believe
in
Him
.
There
is
no
Sinner
excepted
,
even
the
Oldest
,
the
Greatest
,
the
most
Enormous
of
Sinners
,
if
they
will
come
in
,
and
submit
to
the
Yoke
of
Jesus
Christ
,
have
his
certain
Promise
that
they
shall
be
received
.
And
least
any
one
should
fear
the
Divine
Justice
,
upon
account
that
there
is
no
satisfaction
made
to
it
for
his
Sins
:
Our
Lord
hath
taken
care
to
remove
that
Objection
.
For
he
by
the
unvaluable
Merits
of
his
Person
,
and
the
free
unconstrained
Offering
up
of
Himself
to
an
ignominious
Death
upon
the
Cross
,
on
the
behalf
of
Mankind
,
hath
made
a
full
,
compleat
and
entire
Satisfaction
to
God's
Justice
for
all
the
Sins
of
the
World
,
from
the
beginning
to
the
end
thereof
.
So
that
now
every
one
hath
free
Access
to
God
,
and
a
Right
to
his
Favour
through
the
Blood
of
Jesus
Christ
.
And
though
we
have
been
never
so
bad
,
never
so
unworthy
;
yet
if
we
have
but
the
Hearts
to
forsake
our
Sins
,
and
come
to
Jesus
Christ
,
we
shall
as
certainly
obtain
the
Acceptance
and
the
Love
of
our
Heavenly
Father
,
as
if
we
had
been
Innocent
and
never
sinned
at
all
.
Nay
,
God
is
not
only
willing
to
receive
us
,
but
he
earnestly
begs
and
sollicits
us
to
take
his
Mercy
.
And
so
pleased
he
is
at
the
Return
of
a
Sinner
,
that
our
Saviour
has
told
us
there
is
joy
in
Heaven
over
such
a
one
.
Nay
,
more
joy
among
the
Angels
over
a
sinner
that
repenteth
;
than
over
ninety
nine
just
persons
that
need
no
Repentance
.
O
how
welcome
ought
this
News
to
be
to
us
!
How
transported
should
we
be
at
the
infinite
Kindness
of
God
manifested
to
us
by
our
Saviour
!
O!
praised
be
God
for
his
astonishing
Love
.
For
ever
adored
be
our
Lord
Jesus
,
that
has
made
a
Propitiation
for
us
by
his
Blood
.
O
let
us
for
ever
kiss
and
hug
the
pretious
unvaluable
Scriptures
of
the
New
Testament
,
if
there
was
nothing
else
in
them
but
that
faithful
Saying
,
that
Saying
,
worthy
of
all
Men
to
be
received
,
That
Jesus
Christ
came
into
the
World
to
save
Sinners
;
to
save
you
,
and
me
,
and
all
Sinners
,
even
the
greatest
of
Sinners
.
O!
who
is
there
that
is
in
his
Wits
,
would
chuse
to
be
out
of
the
Christian
Dispensation
;
or
be
left
to
the
Methods
of
Nature
and
Philosophy
for
the
attaining
their
Happiness
,
as
some
loose
People
among
us
do
sometimes
talk
.
Were
the
natural
Talents
of
Mankind
exalted
far
above
what
they
either
are
,
or
ever
have
been
;
yet
I
would
value
that
one
Saying
,
That
Jesus
Christ
came
into
the
World
to
save
Sinners
,
more
than
all
the
Notions
and
Speculations
of
Reason
and
Philosophy
.
I
would
desire
to
know
nothing
but
Jesus
Christ
,
and
him
crucified
.
I
would
,
with
the
Apostle
,
count
all
things
as
loss
,
nay
,
as
Dung
,
in
comparison
of
the
Excellency
of
the
Knowledge
of
Christ
Jesus
my
Saviour
;
and
that
I
may
be
found
in
him
,
not
having
my
own
Righteousness
,
which
is
by
Nature
,
but
that
Righteousness
which
is
by
the
Faith
of
Jesus
Christ
,
who
gave
himself
for
me
.
And
thus
much
of
Christ's
appearing
to
put
away
Sin
,
in
the
first
Notion
of
that
Expression
.
But
Secondly
,
Christ
appeared
to
put
away
Sin
in
another
sense
:
That
is
to
say
,
To
destroy
the
Power
and
Dominion
of
it
from
among
Men
;
to
abolish
it
,
so
as
that
it
should
not
henceforth
reign
in
our
mortal
Bodies
.
To
free
us
from
Sin
,
as
the
Apostle
speaks
,
that
is
,
to
enable
us
to
lead
holy
and
virtuous
Lives
.
So
that
whereas
Mankind
heretofore
yielded
their
Members
Servants
to
uncleanness
,
and
to
iniquity
unto
iniquity
;
so
they
should
now
yield
their
Members
Servants
to
righteousness
unto
holiness
.
Thus
to
put
away
Sin
was
as
principal
an
End
of
Christ's
coming
as
the
other
before
mentioned
;
nay
,
perhaps
more
principal
:
For
the
other
,
in
true
reasoning
,
may
be
said
to
be
wholly
in
order
to
this
.
Certain
it
is
,
unless
this
End
be
attained
,
the
other
will
signifie
nothing
to
us
:
For
we
are
not
capable
of
any
Benefit
from
that
Remission
of
Sin
which
was
purchased
for
us
by
Christ
,
until
our
Sins
be
put
away
by
Repentance
,
and
and
we
become
holy
Persons
by
the
change
and
renewal
of
our
Natures
.
Never
therefore
let
us
deceive
our selves
.
Though
Christ
hath
actually
put
away
all
the
Sins
of
the
World
in
the
former
sense
by
his
satisfaction
;
that
is
to
say
,
hath
procured
the
Pardon
of
them
;
hath
taken
away
the
Sting
of
them
,
so
as
that
they
shall
not
be
deadly
to
any
:
Yet
all
this
is
upon
supposition
that
the
Strength
of
them
be
taken
away
in
us
;
that
they
have
no
Dominion
over
us
;
that
we
mortifie
them
in
all
our
Members
;
that
we
daily
die
to
them
,
and
live
a
Life
of
Righteousness
.
All
that
Christ
merited
or
purchased
for
the
World
,
will
not
do
us
the
least
good
,
unless
we
be
made
conformable
to
him
in
his
Death
and
Resurrection
,
by
our
dying
to
Sin
and
living
to
Righteousness
.
And
in
truth
,
if
we
will
mind
it
,
the
putting
away
Sin
in
this
sense
of
it
,
hath
as
great
weight
laid
upon
it
in
Scripture
,
and
is
as
often
assigned
for
the
great
End
and
Business
of
Christ's
appearance
as
the
other
.
St.
John
tells
us
plainly
,
that
for
this
purpose
was
the
Son
of
God
manifested
,
that
he
might
destroy
the
works
of
the
Devil
.
And
St.
Paul
likewise
tells
us
,
that
he
therefore
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
to
himself
a
peculiar
people
zealous
of
good
works
.
And
lastly
,
St.
Peter
gives
the
same
account
of
his
coming
,
Acts
3.26
.
where
he
tells
us
,
that
therefore
God
raised
up
his
Son
Jesus
,
that
is
,
sent
him
into
the
World
(
for
his
raising
up
there
spoken
of
,
as
any
one
will
see
that
looks
into
the
Context
,
was
not
his
being
raised
from
the
dead
,
but
his
being
manifested
to
Mankind
.
For
here
the
Apostle's
business
is
to
apply
that
Promise
or
Prophesie
of
Moses
unto
our
Saviour
,
viz.
That
God
would
in
due
time
raise
up
to
his
People
a
Prophet
like
unto
him
,
whom
they
should
all
be
obliged
to
hearken
to
.
)
I
say
therefore
God
raised
up
his
Son
Jesus
,
i.
e.
sent
him
into
the
World
,
that
he
might
bless
his
People
,
in
turning
every
one
of
them
from
their
Iniquities
.
This
turning
every
one
from
their
Iniquities
was
the
great
End
for
which
our
Lord
Jesus
Christ
was
manifested
unto
Mankind
.
And
indeed
Reason
will
teach
us
all
this
,
as
well
as
Revelation
.
For
in
the
nature
of
the
thing
,
none
can
be
truly
Happy
but
those
that
are
truly
Pious
.
And
in
the
same
degree
and
proportion
that
any
one
is
wicked
,
or
is
under
the
power
of
his
Lusts
,
in
the
same
degree
he
must
needs
be
miserable
.
So
that
if
Christ
came
to
be
our
Saviour
,
and
in
that
,
meant
either
to
make
us
happy
,
or
to
keep
us
from
being
miserable
;
there
was
an
absolute
necessity
that
his
first
and
principal
Design
must
be
to
root
out
of
our
Nature
all
Sin
and
Wickedness
;
and
to
restore
the
Image
of
God
in
our
Minds
,
which
consists
in
unchangeable
Purity
and
Holiness
and
Goodness
.
Away
therefore
with
all
those
Hypotheses
that
give
such
an
account
of
Christ's
coming
into
the
World
,
as
to
make
the
ultimate
End
of
it
,
to
be
the
freeing
us
from
Hell
and
Damnation
,
and
purchasing
Heaven
and
Eternal
Life
for
us
,
but
without
any
respect
had
to
the
renewing
our
Natures
,
or
the
making
us
sincerely
Holy
and
Virtuous
.
All
such
accounts
of
Christ's
Undertaking
,
are
monstrously
unreasonable
and
absurd
.
For
not
to
insist
upon
the
manifest
Affront
they
put
upon
God's
Justice
and
Holiness
,
in
making
Him
the
great
Patron
of
Sin
,
whilst
they
assert
Him
to
be
the
Justifier
of
wicked
Men
even
whilst
they
continue
wicked
.
You
cannot
,
as
I
said
,
but
see
(
in
the
first
place
)
how
very
much
such
Doctrines
do
disparage
the
Love
of
our
Saviour
and
lessen
his
Undertaking
.
For
whilst
he
is
here
supposed
to
have
Redeemed
us
only
from
his
Fathers
Wrath
,
and
the
Punishment
consequent
thereupon
;
leaving
us
in
the
mean
time
to
the
wickedness
and
impurity
of
our
own
Nature
,
which
alone
without
the
accession
of
any
other
external
Evil
,
is
a
misery
great
enough
:
He
is
hereby
rendred
but
half
a
Saviour
;
One
that
freed
us
indeed
froman
External
Evil
,
but
left
us
irremediably
exposed
to
an
Internal
one
,
as
grievous
as
the
other
.
One
that
delivered
us
from
the
apprehensions
of
a
Gibbet
,
or
an
Executioner
;
but
could
not
,
or
would
not
cure
us
of
the
inward
Sicknesses
and
Maladies
,
under
which
we
languished
.
But
this
is
not
all
.
In
the
second
place
,
it
ought
to
be
taken
notice
of
,
what
an
absurd
inconsistent
Notion
this
kind
of
Doctrine
gives
us
of
the
Happiness
of
Mankind
.
For
whilst
they
suppose
that
a
Man
under
the
Power
and
Dominion
of
Sin
,
is
capable
of
that
Happiness
which
Christ
purchased
for
us
in
the
other
World
(
which
Happiness
as
both
Scripture
and
Reason
testifie
,
doth
chiefly
consist
in
the
enjoyment
of
God
,
and
of
his
Excellencies
and
Perfections
)
:
They
must
at
the
same
time
suppose
,
that
a
Man
may
berendred
happy
by
the
enjoyment
of
that
of
which
he
has
no
Sense
,
no
Perception
;
or
rather
,
to
speak
properly
,
that
he
is
the
happiest
Creature
alive
in
the
enjoyment
of
an
Object
to
which
he
has
the
greatest
aversion
and
antipathy
in
the
World
.
Which
,
if
it
be
not
an
absurdity
,
I
know
not
what
is
.
When
Light
can
have
Communion
with
Darkness
,
when
God
can
have
Fellowship
with
Belial
;
Then
,
and
not
till
then
,
can
a
wicked
Man
,
a
Man
that
lives
in
Sin
,
and
loves
it
,
be
capable
of
that
Happiness
which
Jesus
Christ
hath
purchased
for
us
.
IV.
The
Fourth
thing
I
should
speak
to
from
this
Text
,
is
the
Means
by
which
our
Saviour
brought
to
pass
the
great
End
of
his
Appearance
,
viz.
The
putting
away
of
sin
,
Which
means
are
said
to
be
the
Sacrifice
of
himself
.
Now
once
in
the
end
of
the
World
,
hath
he
appeared
to
put
away
sin
by
the
sacrifice
of
himself
.
Two
things
should
be
done
in
order
to
a
just
Discourse
upon
this
point
.
First
.
To
give
an
account
,
how
the
Death
of
Christ
was
a
Means
for
the
putting
away
of
sin
in
the
first
Sense
I
gave
,
that
is
,
the
procuring
the
Pardon
of
it
.
Secondly
,
How
it
was
a
Means
of
putting
it
away
in
the
other
Sense
,
that
is
,
the
destroying
or
mortifying
it
in
us
.
But
these
things
being
Foreign
to
our
present
Business
,
and
more
proper
for
the
Argument
of
a
Good-Friday
Sermon
.
I
shall
say
no
more
of
them
,
but
proceed
to
my
last
point
.
V.
The
Fifth
and
last
thing
observable
from
the
Text
,
is
the
difference
of
Christ's
sacrifice
,
whereby
he
put
away
sin
,
from
the
Mosaical
ones
.
Which
difference
,
so
far
as
it
is
here
taken
notice
of
,
consists
in
this
.
That
the
Legal
Sacrifices
for
the
Expiation
of
Sin
were
daily
offered
;
But
Christ
offered
the
Sacrifice
of
himself
but
once
,
Once
in
the
end
of
the
World
,
&c.
The
Apostle
in
this
Chapter
is
discoursing
of
the
Difference
between
the
Law
and
the
Gospel
.
And
as
to
that
Point
,
he
insists
much
on
the
Difference
of
their
Sacrifices
.
The
Christians
that
owned
the
Gospel
had
but
one
Sacrifice
,
the
Sacrifice
of
Christ
once
offered
;
whereas
those
that
were
under
the
Law
were
forced
to
have
many
.
Nay
,
even
the
most
solemn
Sacrifice
that
God
had
appointed
for
the
Expiation
of
their
Sins
was
repeated
once
a
Year
,
as
the
Apostle
tells
us
in
the
Verse
before
my
Text.
But
now
the
Sacrifice
of
Christ
,
which
he
puts
by
way
of
opposition
to
theirs
,
That
was
but
once
offered
,
and
was
never
to
be
repeated
.
This
is
the
point
with
which
he
concludes
this
Chapter
;
two
Verses
after
my
Text
,
Christ
,
saith
he
,
was
once
offered
to
bear
the
sins
of
many
,
and
unto
them
that
look
for
him
shall
he
appear
the
second
time
unto
salvation
.
This
is
the
Apostle's
Doctrine
,
and
I
insist
on
it
now
,
because
all
those
that
design
on
this
day
to
receive
the
Holy
Sacrament
are
concerned
in
it
.
Let
us
from
hence
take
notice
,
that
in
this
Service
of
the
Holy
Communion
,
we
are
not
to
pretend
to
offer
Christ
as
a
Sacrifice
to
his
Father
:
His
Sacrifice
was
but
once
to
be
offered
,
and
that
was
done
1600
Years
ago
;
and
in
the
Virtue
of
that
Sacrifice
once
offered
,
all
faithful
Christians
and
sincere
Penitents
shall
receive
Remission
of
Sins
,
and
all
other
Benefits
of
his
Passion
.
But
for
us
to
think
of
offering
Christ
again
as
a
Sacrifice
,
is
in
effect
to
put
our selves
into
the
same
rank
and
condition
with
the
unbelieving
Jews
,
that
is
,
to
need
the
repetition
of
the
same
Sacrifices
every
Year
,
nay
every
Day
,
which
is
the
very
reason
for
which
the
Apostle
denys
the
Efficacie
of
them
.
We
do
not
indeed
deny
,
but
that
every
time
we
approach
to
the
Lord's
Table
for
the
receiving
of
the
Holy
Communion
,
we
offer
Sacrifices
to
God
:
For
we
offer
our
Alms
,
which
we
beg
of
God
to
accept
as
our
Oblations
;
and
these
in
the
Language
of
Scripture
,
are
Sacrifices
with
which
God
is
well
pleased
.
We
likewise
offer
our
Sacrifice
of
Praise
and
Thanksgiving
to
God
for
the
Death
of
our
Saviour
.
And
all
our
Prayers
and
Supplications
we
put
up
in
his
Name
,
and
in
the
Virtue
,
and
for
the
Merits
of
that
Sacrifice
he
offered
to
God
in
our
behalf
:
And
in
so
doing
we
commemorate
that
Sacrifice
both
to
God
,
and
before
Men.
And
this
is
all
,
we
are
confident
,
that
the
Ancient
Church
meant
by
the
great
Christian
Sacrifice
or
the
Sacrifice
of
the
Altar
.
But
if
we
go
further
,
if
we
will
in
the
Communion
pretend
to
offer
up
the
Body
and
Blood
of
Christ
in
Sacrifice
to
God
,
that
was
once
sacrificed
upon
the
Cross
:
It
is
intolerable
.
It
is
a
thing
that
was
never
dreamed
of
in
the
first
Ages
of
the
Church
:
It
is
directly
contradictory
to
the
Foundation
of
all
the
Apostle's
Argument
and
Discourse
here
in
the
Text
;
and
the
very
supposal
of
it
brings
along
with
it
many
grievous
Absurdities
in
the
Theory
,
and
something
that
looks
like
impious
in
the
Practice
.
And
yet
this
is
the
constant
and
avowed
Doctrine
and
Practice
of
the
Church
of
Rome
,
in
every
Sacrament
they
have
,
and
that
is
in
every
Mass
that
is
said
among
them
.
The
main
business
of
that
Mystery
they
make
to
consist
in
the
Priest's
offering
up
to
God
the
very
Body
and
Blood
of
Christ
,
the
same
Body
and
Blood
that
was
once
offered
up
at
Jerusalem
;
this
they
pretend
to
offer
up
as
a
Sacrifice
every
day
:
And
they
attribute
to
this
their
Offering
the
same
Virtue
and
Efficacy
that
the
Apostles
and
all
Christians
have
always
attributed
to
the
one
Sacrisice
of
Christ
upon
the
Cross
;
that
is
,
that
it
is
a
true
propitiatory
Sacrifice
for
the
Living
and
for
the
Dead
:
And
none
among
them
dare
deny
this
,
under
pain
of
an
Anathema
.
as
the
Council
of
Trent
hath
ordered
the
matter
.
Good
God!
whither
will
Interest
and
Faction
and
Zeal
for
a
Party
transport
Men
?
But
it
is
not
my
business
to
expose
them
,
but
to
put
you
in
mind
of
what
concerns
our selves
,
namely
,
as
I
said
,
that
when
we
come
to
the
Lord's
Table
,
we
do
not
approach
thither
with
a
belief
that
our
Lord
Jesus
is
there
again
offered
,
but
only
with
a
design
to
commemorate
his
Sacrifice
that
was
once
offered
.
We
come
not
thither
to
sacrifice
Christ
,
but
to
be
Partakers
of
his
Sacrifice
.
We
are
not
to
feast
God
;
but
God
there
feasts
us
,
and
that
with
the
best
Food
in
the
World
:
such
Food
as
will
nourish
us
to
Eternal
Life
,
if
we
be
worthy
Guests
:
Only
we
must
not
appear
before
God
empty
at
this
Solemnity
:
We
must
offer
to
him
of
our
Substance
:
We
must
offer
our
Prayers
and
Supplications
,
not
only
for
our selves
,
but
for
all
the
World
;
but
more
especially
for
all
that
are
called
by
the
Name
of
Christ
;
and
among
those
,
most
particularly
for
our
own
Church
and
Kingdom
,
and
all
Orders
and
Degrees
of
Men
therein
.
We
must
offer
likewise
our selves
,
our
Souls
and
Bodies
a
living
sacrifice
,
holy
and
acceptable
to
God
,
which
is
our
reasonable
service
.
And
lastly
,
to
conclude
,
we
must
offer
our
most
hearty
and
affectionate
Thanks
to
God
Almighty
,
for
that
incomprehensible
Instance
of
his
Love
in
sending
Christ
Jesus
to
us
to
be
our
Saviour
;
for
his
wonderful
Birth
,
for
his
holy
Life
,
for
his
pretious
Death
,
for
his
glorious
Resurrection
and
Ascension
,
and
for
his
Intercession
for
us
at
the
right
hand
of
God
.
And
O
thou
Blessed
Saviour
that
hast
done
all
this
for
us
,
give
us
such
a
lively
Sense
of
thy
marvelous
Love
in
leaving
thy
Glory
,
and
taking
Humane
Flesh
upon
thee
,
that
thou
mightest
dwell
among
us
,
and
instruct
us
in
our
Duty
,
and
assist
us
in
the
performance
of
it
,
and
encourage
us
thereto
by
the
glorious
Hopes
of
a
never
dying
Life
,
and
at
last
make
thy self
an
Offering
for
our
Sins
!
O
let
these
things
sink
so
deeply
in
our
Minds
,
and
so
wholly
possess
our
Hearts
,
that
we
may
entirely
give
up
our selves
to
thee
!
That
we
may
with
our
whole
Souls
embrace
all
thy
Doctrines
and
Revelations
:
That
we
may
endeavour
in
all
our
Actions
to
conform
our selves
to
thy
Example
;
and
make
it
the
Business
of
our
Lives
to
be
obedient
to
thy
Precepts
,
to
submit
to
thy
Will
,
and
to
be
contented
to
be
disposed
of
by
thee
in
all
the
Circumstances
of
our
Lives
.
O
let
nothing
in
thy
Religion
ever
be
an
Offence
to
us
!
But
enable
us
to
hold
the
Profession
of
our
Faith
in
thee
without
wavering
,
in
all
the
Tryals
and
Difficulties
thou
shalt
think
fit
to
expose
us
to
;
that
so
in
Faith
and
Obedience
,
in
Patience
and
Perseverance
,
we
may
ever
wait
for
,
and
at
last
obtain
that
Crown
of
Righteousness
which
thou
hast
laid
up
for
all
that
love
thee
,
and
expect
thy
second
and
more
glorious
Appearance
.
To
thee
,
O
eternal
Son
of
God
,
thou
great
Lover
of
Mankind
;
to
Thee
,
who
tookest
upon
thee
to
deliver
Man
,
and
didst
not
abhor
the
Virgins
womb
;
to
thee
,
who
overcamest
the
sharpness
of
death
,
and
didst
open
the
Kingdom
of
Heaven
to
all
believers
:
To
thee
,
O
most
dear
,
O
most
beloved
,
O
most
adorable
Jesus
,
be
for
ever
given
by
us
,
and
by
all
the
Souls
whom
thou
hast
redeemed
,
and
by
all
the
Creatures
in
Heaven
and
Earth
,
all
Honour
,
and
Glory
,
and
Praise
,
all
Service
and
Love
and
Obedience
,
henceforth
and
for
evermore
.
SERMON
XII
.
Preach'd
before
the
QUEEN
AT
WHITE-HALL
,
On
EASTER-DAY
,
1692.
Philip.
iii.
10.
That
I
may
know
him
,
and
the
power
of
his
Resurrection
.
WE
shall
easily
see
the
Design
of
these
Words
,
and
what
use
we
are
to
make
of
them
,
if
we
look
at
their
Connexion
with
the
Discourse
that
goes
before
.
St.
Paul
in
this
Chapter
,
sets
himself
to
shew
the
Excellency
,
and
the
great
Advantages
of
the
Knowledge
of
Jesus
Christ
,
and
how
inconsiderable
,
how
unworthy
to
be
named
in
comparison
therewith
,
all
those
things
were
,
that
the
Jews
his
Country-men
so
much
gloried
in
.
His
Discourse
upon
this
occasion
is
so
very
remarkable
,
that
it
will
he
worth
our
while
to
run
over
the
particulars
of
it
.
I
also
(
saith
he
in
the
4th
.
verse
)
might
have
considence
in
the
flesh
.
If
any
other
man
thinketh
that
he
hath
whereof
he
might
trust
in
the
Flesh
,
I
more
.
As
if
he
had
said
,
Think
not
,
O
Philippians
,
that
I
therefore
speak
lightly
of
those
Priviledges
and
Advantages
which
the
Jews
among
you
so
much
boast
of
,
upon
this
account
,
because
I
have
none
of
them
my self
:
No
,
on
the
contrary
,
if
I
would
value
my self
upon
such
outward
carnal
things
,
I
have
as
much
reason
as
any
.
Nay
,
there
is
not
a
Jew
among
you
that
perhaps
can
say
so
much
on
his
own
behalf
in
this
respect
,
as
I
can
.
For
(
as
he
goes
on
in
the
5th
.
and
6th
.
verses
.
)
I
was
circumcised
the
eighth
day
,
of
the
Stock
of
Israel
,
of
the
Tribe
of
Penjamin
,
an
Hebrew
of
the
Hebrews
:
as
touching
the
Law
,
a
Pharisee
:
concerning
Zeal
,
persecuting
the
Church
:
touching
the
Righteousness
,
which
is
by
the
Law
,
blameless
.
That
is
to
say
,
I
have
not
only
the
Character
of
a
Son
of
Abraham
upon
me
,
being
circumcised
;
but
I
am
also
of
the
Race
of
〈◊〉
which
all
the
circumcised
Children
of
Abraham
are
not
.
Nay
surther
,
I
am
an
Israel●●
of
the
Tribe
of
Benjamin
;
that
Benjamin
which
our
Father
Israel
so
dearly
loved
,
and
of
that
Tribe
which
,
together
with
Judah
,
kept
him
to
the
house
of
David
,
and
the
true
Religion
,
when
the
other
ten
Tribes
revolted
.
Nay
more
,
I
am
an
Hebrew
of
the
Hebrews
,
Not
sprung
from
Proselytes
,
as
many
among
you
are
,
but
all
my
Ancestors
,
both
by
Father
and
Mother
,
being
natural
born
Jews
.
And
then
as
to
my
Profession
in
Religion
,
it
was
the
strictest
among
the
Jews
,
for
I
was
a
Pharisee
.
And
you
all
know
That
Sector
all
others
to
be
the
most
eminent
for
the
Reputation
of
Preciseness
and
Sanctity
.
Neither
did
I
in
my
Zeal
for
the
〈…〉
Moses
come
short
of
the
strictest
〈…〉
is
among
you
;
for
who
was
more
〈…〉
eager
,
more
violent
in
persecuting
●…nity
than
I
was
?
And
lastly
,
To
sum
up
all
,
As
to
the
Righteousness
which
is
by
the
Law
,
I
am
bl●●dless
.
So
punctual
have
I
always
been
in
observing
the
Precepts
of
Moses
his
Law
,
that
〈◊〉
reprove
me
in
the●
point
;
but
I
may
truely
,
in
the
Jewish
notion
of
Righteousness
,
be
accounted
a
Righteous
Person
.
But
now
,
am
I
much
the
better
for
all
these
things
?
Have
I
any
great
reason
to
glory
upon
the
account
of
them
?
No
,
verily
,
(
as
he
goes
on
in
the
7th
.
verse
)
but
what
things
were
gain
to
me
,
those
I
counted
loss
for
Christ
.
All
these
outward
Advantages
,
my
Birth
,
my
Profession
,
my
Sect
,
my
Reputation
,
my
strict
way
of
living
,
which
might
have
proved
very
beneficial
to
me
in
all
worldly
respects
;
when
I
once
came
to
the
knowledge
of
the
Christian
Religion
,
I
dispised
them
all
:
For
in
truth
I
found
that
they
were
so
far
from
being
real
Advantages
to
me
,
that
they
were
rather
hindrances
in
the
way
of
Vertue
and
Piety
.
Yea
doubtless
(
as
he
goes
on
in
the
8th
.
verse
)
I
account
all
things
but
loss
for
the
excellency
of
the
knowledge
of
Christ
Jesus
my
Lord
,
for
whom
I
have
suffered
the
loss
of
all
things
,
and
do
count
them
but
dung
that
I
may
win
Christ
.
That
is
to
say
,
Not
only
the
above-named
priviledges
,
but
all
other
things
whatsoever
,
Wealth
,
Greatness
,
Fame
,
Friends
,
and
Life
it self
,
I
account
them
all
very
pitiful
things
if
they
be
compared
with
the
inestimable
advantages
of
being
a
Christian
.
As
I
have
once
,
so
I
will
again
readily
forsake
all
,
part
with
all
things
that
the
World
holds
most
dear
and
valuable
,
nay
,
I
will
trample
them
under
my
feet
like
dirt
and
dung
;
provided
I
may
obtain
the
Favour
of
Christ
.
And
(
as
he
goes
on
in
the
9th
.
verse
)
that
I
might
be
found
in
him
,
not
having
my
own
Righteousness
,
which
is
of
the
Law
,
but
that
which
is
by
the
Faith
of
Jesus
Christ
,
the
Righteousness
which
is
of
God
by
Faith
.
This
passage
hath
been
frequently
misunderstood
,
and
interpreted
to
a
sense
that
I
believe
St.
Paul
did
not
think
of
.
St.
Paul
doth
not
here
oppose
an
inherent
Righteousness
to
an
imputed
one
;
but
an
outward
,
natural
,
legal
Righteousness
to
that
which
is
inward
and
spiritual
,
and
wrought
in
a
Man
by
the
Spirit
of
God
.
The
Righteousness
which
the
Apostle
here
desires
to
be
found
in
,
is
not
the
Righteousness
of
Christ
made
his
,
or
imputed
to
him
;
but
a
real
Righteousness
produced
in
his
Soul
by
the
Faith
of
Jesus
Christ
.
The
plain
Sense
of
the
Verse
seems
to
be
this
.
That
which
above
all
things
I
desire
is
to
be
found
in
Christ
,
i.
e.
to
be
found
a
Disciple
of
his
;
ingrafted
into
him
by
being
a
Member
of
his
Church
,
not
having
my
own
Righteousness
which
is
of
the
Law
,
i.
e.
not
being
content
with
those
outward
Priviledges
,
and
that
outward
Obedience
which
by
my
own
natural
Strength
,
I
am
able
to
yield
to
the
Precepts
of
the
Law
,
which
is
that
Righteousness
in
which
the
Jews
place
their
Confidence
,
and
by
which
they
expect
to
be
justified
before
God
;
But
that
which
is
by
the
Faith
of
Jesus
Christ
,
the
Righteousness
which
is
of
God
by
Faith
;
i.
e.
that
Righteousness
which
I
desire
,
and
in
which
only
I
shall
have
the
Confidence
to
appear
before
God
,
is
an
inward
Principle
of
Holiness
;
that
Spiritual
renewed
Obedience
to
God's
I
aws
which
he
doth
require
as
the
condition
of
his
Favour
and
Acceptance
,
and
which
I
can
never
attain
to
,
but
by
the
Faith
of
Christ
;
by
becoming
a
Christian
.
This
is
none
of
my
own
Righteousness
but
God's
,
it
being
wrought
in
me
by
his
Spirit
,
accompanying
the
preaching
of
the
Gospel
;
and
as
it
is
his
Gift
,
so
he
will
own
it
,
and
reward
it
at
the
last
●ay
.
This
is
the
full
importance
of
that
Verse
,
and
then
it
follows
by
way
of
Explication
of
what
he
now
said
,
That
I
may
know
him
and
〈…〉
Resurrection
,
&c.
This
is
the
〈…〉
,
that
I
aspire
after
,
that
I
may
know
Christ
,
nor
only
by
a
n●●ional
belief
of
his
Doctrines
,
〈…〉
of
his
Religion
,
but
by
a
spiritu●●
experimental
Knowledge
of
him
,
such
a
Knowledge
as
●●ansform●●●
Spirit
and
Temper
;
and
that
〈…〉
the
power
of
his
〈◊〉
,
i.
e.
then
〈◊〉
experience
in
my self
all
the
good
〈…〉
that
his
Resurrection
〈◊〉
a
power
to
work
in
me
;
that
I
may
see
the
Vertue
and
Efficacy
of
it
in
my
daily
dying
to
Sin
,
and
rising
again
to
a
〈◊〉
,
holy
,
and
heavenly
Life
.
This
is
that
Righteousness
I
long
for
and
in
comparison
of
which
,
I
account
all
things
in
the
World
but
as
less
,
and
as
du●●
.
Thus
have
I
given
you
a
full
account
of
the
Text
,
and
all
the
Apostle's
Discourse
that
it
depends
upon
,
I
now
come
to
treat
more
particularly
of
it
with
reserence
to
the
solemnity
of
this
Day
.
We
all
here
present
do
profess
to
believe
the
Article
of
our
Saviour's
Resurrection
,
and
our
business
at
this
time
is
to
celebrate
the
memory
of
it
.
But
we
must
not
rest
here
.
We
are
not
to
look
upon
our
Lord's
Resurrection
meerly
as
a
thing
to
be
believed
,
or
professed
,
or
commemorated
;
or
as
a
matter
of
Fact
that
only
concerned
himself
:
But
there
is
a
great
deal
in
it
which
doth
nearly
concern
us
.
The
Apostle
tells
us
,
there
is
a
great
Power
in
it
;
even
a
Power
of
raising
us
from
Sin
to
a
Holy
and
Vertuous
Life
.
It
is
so
ordered
,
as
to
be
capable
of
being
,
and
it
ought
to
be
,
a
Principle
of
now
Life
in
us
,
as
it
was
the
beginning
of
a
now
Life
in
our
Saviour
.
Now
this
Vertue
,
this
Power
,
this
Efficacy
of
it
,
as
it
is
that
,
which
with
the
Apostle
we
ought
all
most
earnestly
to
endeavour
the
experiencing
in
our selves
;
so
it
is
that
which
will
be
fittest
for
us
at
this
time
to
apply
our
Meditations
to
.
My
Work
therefore
at
this
time
shall
be
to
give
some
Account
of
the
Power
of
Christ's
Resurrection
in
order
to
the
making
Men
good
,
which
the
Apostle
here
speaks
of
;
to
shew
how
,
or
in
what
respects
it
doth
instuence
upon
the
Lives
of
Christians
.
Now
if
we
look
into
the
Holy
Scriptures
,
we
shall
find
that
there
is
a
four-fold
Power
attributed
to
it
,
or
that
it
hath
an
insluence
upon
our
Lives
in
these
four
respects
.
That
is
to
say
,
-
I.
As
it
lays
an
Obligation
upon
Christians
to
Holiness
and
Vertue
.
-
II.
As
it
is
the
Principal
Evidence
of
the
Truth
of
our
Religion
,
the
Design
of
which
is
to
make
Men
Holy
and
Vertuous
.
-
III.
As
it
is
the
great
Support
of
our
future
Hopes
,
or
our
Hopes
of
another
Life
;
which
indeed
is
the
main
Encouragement
we
have
to
apply
our selves
seriously
to
the
business
of
Holiness
and
Vertue
.
-
IV.
And
Fourthly
,
as
to
it
we
do
principally
owe
all
that
supernatural
Grace
and
Strength
,
by
which
we
are
inabled
to
live
Holily
and
Vertuously
.
Of
these
four
Points
I
shall
Discourse
very
briesly
.
I.
And
First
of
all
,
our
Saviour's
Resurrection
hath
an
influence
upon
our
Practice
,
as
it
lays
an
Obligation
upon
Christians
to
lead
Holy
and
Vertuous
Lives
.
As
it
is
in
it self
an
incitement
to
Piety
,
and
heavenly-Mindedness
.
This
is
indeed
the
lowest
instance
of
its
Power
;
but
yet
we
ought
not
to
pass
it
by
,
because
the
Writers
of
the
New
Testament
do
frequently
insist
on
it
.
For
thus
they
argue
.
If
Christ
was
crucified
for
our
Sins
;
then
ought
we
to
crucifie
them
in
our
members
.
And
if
Christ
rose
again
the
third
day
;
then
are
we
ingaged
in
conformity
to
him
to
rise
again
to
newness
of
Life
,
to
lead
a
Spiritual
,
Divine
,
Heavenly
Life
,
such
a
lise
as
he
now
lives
with
God
.
And
this
in
the
ancient
times
was
taught
every
Christian
in
,
and
by
his
Baptism
.
Whenever
a
person
was
baptized
,
he
was
not
only
to
profess
his
faith
in
Christ's
Death
and
Resurrection
,
but
he
was
also
to
look
upon
himself
as
obliged
in
correspondence
therewith
,
to
mortifie
his
former
carnal
affections
,
and
to
enter
upon
a
new
state
of
Life
.
And
the
very
Form
of
Baptism
did
lively
represent
this
Obligation
to
them
.
For
what
did
their
being
plung'd
under
water
signifie
,
but
their
Undertaking
in
Imitation
of
Christ's
Death
and
Burial
,
to
forsake
all
their
former
evil
courses
:
As
their
ascending
out
of
the
water
did
their
Engagement
to
lead
a
holy
,
spiritual
Life
?
This
our
Apostle
doth
more
than
once
declare
to
us
.
Thus
,
Rom.
vi
.
4.
We
are
buried
(
saith
he
)
with
Christ
by
Baptism
unto
death
,
that
like
as
Christ
was
raised
up
from
the
dead
,
by
the
Glory
of
the
Father
,
even
so
we
also
should
walk
in
newness
of
Life
.
Thus
again
in
the
10th
and
11th
verses
of
that
Chapter
,
In
that
Christ
died
,
he
died
unto
sin
once
,
but
in
that
he
liveth
,
he
liveth
unto
God
:
likewise
reckon
ye
your selves
to
be
dead
indeed
unto
sin
,
but
alive
unto
God
through
Jesus
Christ
our
Lord
.
That
is
to
say
,
After
the
example
of
Christ's
Death
and
Resurrection
,
account
ye
your selves
obliged
to
die
to
sin
,
and
to
live
to
Righteousness
.
Lastly
,
To
name
no
more
Texts
,
the
same
use
doth
the
Apostle
make
of
Christ's
Resurrection
in
Coloss.
iii.
1
,
2.
If
ye
then
(
saith
he
)
be
risen
with
Christ
,
seek
those
things
which
are
above
,
where
Christ
sitteth
at
the
right
hand
of
God
.
i.
e.
You
by
entring
into
the
Christian
Covenant
are
incorporated
into
Christ
;
He
is
your
Head
,
you
are
his
Members
;
and
therefore
since
he
no
longer
leads
a
life
of
this
World
,
it
will
by
no
means
become
you
to
live
like
Worldlings
or
Epicures
,
but
being
risen
with
him
(
as
the
Members
ought
to
do
with
the
Head
)
to
mind
those
things
that
are
above
where
he
is
,
to
set
your
affections
(
as
he
goes
on
)
on
the
things
above
,
and
not
on
the
things
of
the
Earth
.
For
ye
are
dead
,
and
your
life
is
hid
with
Christ
in
God
.
These
things
plainly
shew
that
the
Apostles
delivered
the
Doctrine
of
Christ's
Resurrection
,
as
a
Practical
Doctrine
;
as
a
point
,
which
,
if
Christians
believed
as
they
should
do
,
it
would
ingage
them
to
mortifie
their
lusts
,
to
die
to
the
World
,
to
place
their
affections
on
Spiritual
things
,
to
have
their
conversations
in
Heaven
,
where
Christ
our
Head
,
our
Life
,
now
sits
at
the
right
hand
of
God
.
II.
Great
will
the
insluence
and
Power
of
Christ's
Resurrection
upon
our
lives
appear
to
be
,
when
we
consider
that
it
is
indeed
the
principal
Evidence
that
we
have
for
the
Truth
of
our
Religion
,
the
very
design
of
which
is
to
make
us
Vertuous
and
Holy
.
If
any
thing
in
the
World
can
make
a
man
good
,
it
must
be
a
hearty
belief
of
the
Gospel
.
And
if
any
thing
in
the
World
can
make
a
man
heartily
to
believe
the
Gospel
,
it
must
be
the
Resurrection
of
our
Saviour
from
the
dead
.
All
that
Power
therefore
,
that
the
Gospel
of
Christ
hath
to
make
men
good
;
all
that
force
and
efficacy
that
its
Arguments
,
its
Promises
,
its
Precepts
,
its
Encouragements
,
its
.
Threatnings
,
have
upon
the
Understandings
and
Wills
of
men
in
order
to
bring
them
to
Vertue
and
Holiness
;
I
say
,
all
this
may
in
a
great
measure
uitimately
be
resolved
into
the
Article
of
Christ's
Resurrection
.
For
this
Resurrection
of
his
was
the
thing
that
did
from
the
beginning
,
and
doth
now
,
and
ever
will
ascertain
mankind
of
the
Truth
of
Christ's
Religion
.
This
was
,
and
will
be
for
ever
,
the
convincing
Evidence
,
that
what
Jesus
taught
was
true
Doctrine
,
that
what
he
commanded
was
of
perpetual
obligation
,
that
what
he
promised
or
threatned
he
was
able
to
make
good
.
If
Christ
had
not
risen
from
the
dead
,
but
had
for
ever
been
detained
in
the
Grave
,
notwithstanding
all
that
might
be
urged
from
the
Goodness
of
his
Doctrine
,
and
the
Inuncency
of
his
Life
,
and
the
multitude
of
his
Miracles
,
for
the
Proof
of
the
Truth
of
Christianity
(
though
yet
very
strong
and
concluding
Proofs
these
are
)
I
doubt
it
would
hardly
have
met
with
that
ready
Entertainment
in
the
World
,
that
we
find
it
did
.
But
a
great
many
,
both
then
and
now
,
would
have
made
the
same
Objection
against
Jesus
Christ
and
his
Gospel
,
that
the
Pharisees
did
of
old
;
that
is
to
say
,
That
all
his
great
Works
and
Miracles
were
done
by
Sorcery
and
Magick
.
And
that
as
for
the
Innocency
of
his
Life
,
and
the
great
Vertue
and
Strictness
that
he
expressed
in
his
Conversation
;
that
was
only
used
as
a
Trick
and
an
Artifice
the
more
easily
to
impose
upon
the
World
.
But
now
,
when
it
appears
that
Jesus
,
who
taught
this
holy
Religion
,
who
did
those
Miracles
,
who
liv'd
that
vertuous
Life
;
did
,
after
he
was
put
to
a
cruel
death
,
rise
again
to
Life
,
and
conversed
upon
earth
for
forty
days
together
,
and
after
that
,
in
the
presence
of
many
Spectators
did
ascend
into
Heaven
:
I
say
,
when
this
appears
(
as
God
be
thanked
it
is
evident
beyond
all
contradiction
)
here
is
no
room
left
for
any
suspicion
of
this
nature
;
but
all
pretences
of
Imposture
do
perfectly
vanish
.
It
is
impossible
for
any
considering
man
to
believe
Christ's
Resurrection
,
and
at
the
same
time
to
doubt
of
the
truth
of
his
Religion
.
For
thus
let
us
reason
.
Christ
over
and
over
again
told
his
Apostles
that
he
should
be
put
to
death
,
but
after
that
,
he
would
within
three
days
rise
again
.
Matth.
xvi
.
21.
xvii
.
22.
John
.
xvi
.
16.
Nay
,
he
told
this
not
only
to
the
Apostles
,
but
to
all
the
People
;
nay
,
more
than
that
,
he
gave
this
as
a
Token
,
as
an
Evidence
to
them
whereby
they
should
know
,
and
be
convinced
that
he
was
,
what
he
gave
himself
out
to
be
,
the
Son
of
God
and
the
great
Prophet
and
Saviour
that
was
to
come
.
John
ii
.
19.
Nay
,
in
the
last
place
,
he
not
only
refers
the
Jews
to
his
Resurrection
as
an
Evidence
of
his
being
the
Christ
,
but
as
the
last
and
greatest
Evidence
that
he
had
to
give
.
And
such
as
if
they
were
not
convinced
by
,
they
must
expect
no
other
.
Matth.
xii
.
39
,
40.
Our
Saviour
now
laying
such
a
mighty
stress
upon
this
point
of
his
Resurrection
,
putting
his
whole
cause
(
as
I
may
speak
)
upon
this
Issue
:
I
ask
,
How
is
it
possible
to
imagine
,
that
God
Almighty
should
make
these
predictions
of
our
Saviour
,
good
;
if
he
was
not
really
what
he
pretended
to
be
?
If
Christ
had
been
an
Impostor
,
it
had
been
the
easiest
matter
in
the
World
to
have
stifled
all
his
pretences
for
ever
.
It
had
but
been
to
have
let
him
mouldered
to
dust
in
his
Grave
,
as
all
other
men
do
,
and
as
He
,
without
the
help
of
Omnipotency
,
would
have
done
;
and
then
all
the
World
would
have
seen
that
he
was
a
Deceiver
.
But
now
,
when
in
stead
of
perishing
in
the
Grave
,
he
was
after
three
days
restored
to
life
again
,
as
he
had
foretold
the
People
;
nay
,
to
a
gloririous
,
immortal
Life
;
What
are
we
to
conclude
from
hence
?
Did
not
God
in
this
,
appear
with
a
witness
as
a
Voucher
and
Approver
of
his
cause
?
Was
not
this
a
demonstration
to
all
the
World
,
that
Christ
Jesus
was
no
Deceiver
,
but
that
he
came
from
God
;
and
that
whatever
he
delivered
was
the
Truth
of
God
,
and
to
be
received
as
the
Oracles
of
God
?
Certainly
it
was
.
For
that
a
man
should
be
raised
from
the
Dead
by
any
other
Power
,
than
the
very
Power
of
God
;
all
the
World
knows
to
be
impossible
.
The
Devil
,
though
he
can
do
very
strange
Feats
in
the
natural
World
:
Yet
I
rever
heard
or
read
,
that
either
he
or
any
of
his
Agents
or
Ministers
,
so
much
as
pretended
to
raise
the
dead
to
life
again
.
And
certainly
if
he
could
have
done
it
,
he
would
have
done
it
often
before
this
,
(
as
in
the
case
of
Apollonius
Tyanaeus
,
Mahomet
,
and
others
)
if
it
had
been
for
no
other
reason
than
to
baffle
thereby
the
Evidence
of
our
Saviour's
Resurrection
,
and
render
it
unconcluding
.
It
must
therefore
certainly
be
the
Power
of
God
that
raised
up
Jesus
from
the
dead
.
But
then
to
suppose
that
God
should
employ
this
Tower
for
the
giving
Testimony
to
a
Falshood
,
that
he
should
set
his
own
Seal
to
attest
an
Untruth
,
as
he
must
be
supposed
to
have
done
,
if
Jesus
was
not
his
Son
:
What
an
unaccountable
thing
is
this
?
No
man
that
believes
that
God
is
faithful
and
just
and
true
,
and
that
he
governs
the
World
,
can
possibly
imagine
such
a
thing
.
For
this
had
been
to
have
contradicted
all
his
own
Attributes
,
and
to
have
laid
an
invincible
temptation
and
snare
before
all
mankind
to
believe
an
Impious
Lye
.
You
see
then
what
an
unexceptionable
Proof
,
(
nay
Demonstration
I
may
call
it
)
the
Resurrection
of
Christ
doth
afford
us
of
the
Truth
of
his
Religion
;
which
is
the
second
Instance
of
the
Power
that
is
in
it
to
bring
men
over
to
Holiness
and
Vertue
.
III.
But
,
Thirdly
,
the
Power
of
Christ's
Resurrection
for
the
making
us
holy
and
vertuous
will
further
appear
in
this
respect
.
Namely
,
as
it
is
in
particular
,
the
great
support
of
our
Future
Hopes
;
the
great
Pledge
and
Assurance
of
our
own
Resurrection
and
Immortality
.
For
if
Christ
be
risen
,
then
may
we
also
be
certain
that
we
shall
at
last
be
raised
by
him
.
Because
Christ
is
not
risen
for
himself
only
,
but
as
the
first-fruits
of
them
that
slept
,
1
Cor.
xv
.
Good
reason
therefore
had
S.
Paul
to
argue
as
he
doth
in
that
place
,
If
Christ
be
preached
that
he
is
risen
from
the
dead
;
how
say
some
among
you
,
that
there
is
no
Resurrection
?
On
the
contrary
(
as
he
urges
)
If
we
believe
that
Jesus
Christ
died
and
rose
again
:
Even
so
them
also
that
sleep
in
Jesus
will
God
bring
with
him
.
1
Thess.
iv
.
14.
For
how
can
we
desire
to
be
better
assured
that
our
Bodies
shall
not
for
ever
sleep
in
the
Grave
,
but
shall
at
last
be
reunited
to
our
Souls
,
and
both
Soul
and
Body
live
eternally
in
unspeakable
bliss
and
happiness
;
I
say
,
How
can
we
have
greater
assurance
of
this
,
than
by
what
was
on
this
day
brought
to
pass
in
our
Saviour
?
We
have
hereby
a
clear
demonstration
that
the
Resurrection
is
possible
.
For
Christ
who
was
once
dead
is
alive
again
,
and
lives
in
unexpressible
Glory
,
at
the
right
hand
of
God
.
And
at
the
same
time
that
he
rose
,
he
raised
up
other
Bodies
also
of
Holy
Men
to
accompany
him
in
his
Triumph
over
Death
.
But
that
is
not
all
.
He
that
raised
up
himself
and
them
,
hath
given
us
his
solemn
Word
and
Promise
,
in
as
express
terms
as
is
possible
,
that
he
will
by
the
same
Power
raise
up
us
also
;
and
exalt
us
to
the
same
Glory
that
he
is
possessed
of
.
He
hath
told
us
,
That
he
is
the
Resurrection
and
the
Life
:
And
that
whosoever
believeth
in
him
,
shall
not
perish
,
but
have
everlasting
life
;
and
he
will
raise
him
up
at
the
last
day
.
There
cannot
be
a
stronger
Proof
of
any
thing
;
than
our
Saviour's
Resurrection
is
of
the
happiness
of
good
Men
in
another
State
.
Which
being
so
;
How
powerful
a
means
must
we
needs
conclude
it
to
be
,
for
the
Reforming
the
manners
of
Mankind
,
and
making
them
truly
Holy
and
Vertuous
?
Since
we
have
thereby
such
a
Demonstration
given
us
of
a
glorious
Immortality
to
be
expected
by
us
;
what
is
it
that
can
be
able
to
hinder
or
divert
us
from
a
serious
pursuit
of
those
things
that
lead
to
it
?
What
could
God
do
more
by
way
of
Motive
and
Argument
,
towards
the
Proselyting
the
World
to
Religion
and
Righteousness
,
than
he
hath
done
,
by
thus
Ascertaining
our
future
Happiness
by
the
Resurrection
of
his
Son
Jesus
?
To
be
certain
,
that
if
we
seriously
apply
our selves
to
a
life
of
Piety
here
,
we
shall
be
crowned
with
everlasting
Felicity
hereafter
!
To
be
certain
,
that
if
we
follow
the
steps
of
our
Blessed
Saviour
,
we
shall
for
ever
shine
in
the
same
Glory
and
Lustre
that
he
now
doth
at
the
right
hand
of
his
Father
!
To
be
able
positively
to
say
,
I
know
that
my
Redeemer
liveth
,
and
I
know
that
if
I
live
as
he
did
,
I
shall
for
ever
live
with
him
;
and
tho'
it
doth
not
yet
appear
what
I
shall
be
,
yet
this
I
know
,
that
when
he
shall
appear
I
shall
be
like
him
!
O
what
noble
Thoughts
,
what
brave
Resolutions
is
this
able
to
inspire
us
with
?
What
Difficulties
shall
we
be
afraid
of
?
What
Labours
shall
we
not
willingly
undertake
?
What
Temptations
shall
we
not
easily
vanquish
in
the
Prospect
of
such
an
eternal
Crown
of
Glory
,
as
awaits
us
,
and
is
secured
to
us
by
our
Lord
Jesus
?
O
happy
we
Christians
!
that
have
so
clear
a
Revelation
of
those
things
,
which
God
hath
prepared
for
them
that
love
him
,
those
things
which
eye
hath
not
seen
,
nor
ear
heard
,
neither
did
they
enter
into
the
heart
of
man
!
Blessed
,
for
ever
blessed
be
our
Lord
Jesus
Christ
,
that
hath
begotten
us
again
to
this
lively
hope
by
his
Rosurrection
from
the
dead
.
O!
what
mighty
Encouragements
have
we
to
set
our selves
against
our
Sins
,
and
to
labour
after
the
Perfection
of
Vertue
,
in
comparison
of
what
those
have
who
are
ignorant
of
our
Saviour's
Resurrection
,
and
who
know
nothing
of
the
other
World
but
by
the
uncertain
conjectures
of
their
natural
Reason
?
If
we
had
no
other
assurance
of
the
Immortality
of
the
Soul
,
and
the
rewards
and
punishments
of
another
life
,
but
what
is
afforded
us
by
the
light
of
Nature
,
and
the
deductions
of
Philosophy
;
I
doubt
we
could
never
expect
to
see
any
great
Reformation
in
our
manners
.
Some
of
the
Philosophers
have
indeed
to
their
immortal
Fame
,
asserted
the
truth
of
these
things
:
But
then
others
of
them
have
as
much
made
it
their
business
to
run
them
down
.
And
as
for
those
of
them
that
spoke
the
best
concerning
the
other
World
,
yet
God
knows
,
their
Discourses
upon
this
Argument
(
as
will
appear
to
any
that
reads
them
)
are
generally
very
uncertain
,
and
altogether
conjectural
.
But
admitting
their
Reasons
to
be
strong
and
conclusive
(
as
I
am
far
from
denying
,
that
the
Souls
Immortality
is
demonstrable
by
the
light
of
Nature
)
yet
there
are
generally
these
two
Inconveniences
in
the
Arguments
they
make
use
of
for
the
Proof
of
this
matter
,
which
render
them
in
a
great
measure
ineffectual
for
the
reforming
mens
lives
.
First
,
They
are
generally
of
so
great
Subtilty
,
so
Nice
,
so
Metaphysical
,
so
much
above
the
reach
of
ordinary
Capacities
,
that
they
are
useless
to
the
greatest
part
of
Mankind
,
who
have
not
understandings
fitted
for
them
.
And
Secondly
,
They
have
this
inconvenience
likewise
,
that
a
Man
doth
not
see
the
Evidence
of
them
,
without
actual
attention
to
a
long
Train
of
Propositions
;
which
attention
,
it
may
be
,
when
a
Man
most
stands
in
need
of
their
Support
,
he
shall
neither
have
the
leisure
nor
the
humour
to
give
.
But
now
the
Christian
Method
of
proving
another
Life
,
is
quite
of
another
strain
,
and
wholly
free
from
these
inconveniences
.
That
Demonstration
which
Christ
hath
given
us
of
a
glorious
Immortality
by
his
Resurrection
from
the
dead
,
as
it
is
infinitely
certain
and
conclusive
;
so
it
is
plain
and
easy
,
short
and
compendious
,
powerful
and
operative
.
No
Man
that
believes
the
matter
of
Fact
,
can
deny
the
Cogency
of
it
:
Men
of
the
meanest
Capacities
may
apprehend
it
.
Persons
in
a
crowd
of
business
and
in
the
midst
of
temptations
may
attend
to
it
.
And
it
hath
this
Vertue
besides
,
that
it
leaves
a
lasting
impression
upon
the
Spirits
of
those
that
do
believe
and
consider
it
.
Thanks
therefore
to
our
Lord
Jesus
Christ
for
this
excellent
Instrument
of
Piety
,
that
he
hath
given
us
by
his
Resurrection
.
Everlasting
Praises
to
his
name
,
that
he
hath
thus
brought
Life
and
Immortality
to
light
by
his
Gospel
.
This
very
thing
alone
,
was
there
nothing
else
to
be
said
for
the
Christian
Revelation
,
would
sufficiently
justify
both
the
Gospel
it self
,
and
our
Lord
Jesus
the
Author
of
it
,
to
all
Mankind
;
nay
,
and
effectually
recommend
his
Religion
,
above
all
others
that
ever
were
taught
,
to
all
Persons
in
all
Nations
of
the
World
.
IV.
Fourthly
and
Lastly
,
There
is
still
a
further
Blessing
coming
to
us
by
our
Saviour's
Resurrection
from
the
dead
;
and
in
which
indeed
is
chiefly
seen
and
expressed
the
great
Power
of
it
for
the
making
us
Holy
and
Vertuous
.
That
is
to
say
,
Unto
it
we
do
principally
owe
all
that
supernatural
Grace
and
Assistance
by
which
we
are
enabled
to
vanquish
our
Corruptions
,
and
to
live
up
to
the
Precepts
of
our
Religion
.
As
Christ
by
his
Resurrection
did
oblige
us
to
lead
new
lives
:
As
Christ
by
his
Resurrection
did
demonstrate
the
truth
of
the
Christian
Religion
,
which
is
wholly
in
order
to
our
leading
new
lives
:
As
by
his
Resurrection
he
cleared
up
to
us
the
certainty
of
our
future
State
,
and
thereby
gave
us
the
greatest
Motive
and
Encouragement
to
lead
new
lives
:
So
in
the
last
place
,
by
the
same
Resurrection
he
acquired
a
Power
of
conferring
Grace
and
Strength
and
Influence
upon
us
,
by
the
Virtue
of
which
we
are
in
fact
inabled
to
lead
new
lives
.
Tho'
Christ
by
his
death
reconciled
us
to
God
,
and
procured
a
Pardon
of
Sin
for
us
;
yet
the
actual
benefit
of
this
Reconciliation
,
the
actual
application
of
this
Pardon
,
did
depend
upon
our
performance
of
certain
Conditions
.
Which
conditions
were
,
that
we
should
mortify
all
our
evil
affections
,
and
frame
our
Lives
suitable
to
the
Laws
of
the
Gospel
.
But
now
the
Grace
and
Power
by
which
we
are
inabled
to
do
this
,
was
not
the
effect
of
Christ's
Death
,
but
of
his
Resurrection
.
It
was
when
he
ascended
up
on
high
,
and
led
Captivity
Captive
,
that
is
,
when
he
had
vanquished
Death
,
which
had
vanquished
all
the
World
before
:
It
was
then
,
(
as
the
Scripture
assures
us
)
and
not
till
then
,
that
he
was
in
a
capacity
of
giving
gifts
unto
men
.
It
was
not
till
he
was
glorified
,
as
St.
John
observes
,
that
the
holy
spirit
was
given
.
Hence
it
is
,
that
we
every
where
find
the
Apostles
attributing
the
business
of
Man's
Justification
and
Salvation
,
as
much
,
or
more
to
Christ's
Resurrection
,
than
to
his
Passion
.
If
Christ
be
not
risen
(
saith
St.
Paul
,
1
Cor.
xv
.
)
your
Faith
is
in
vain
,
ye
are
yet
in
your
Sins
.
Indeed
,
if
Christ
had
perished
in
the
Grave
,
we
had
still
had
all
the
load
of
our
sins
upon
us
;
because
we
had
no
assurance
that
God
had
accepted
the
Atonement
and
Propitiation
which
he
had
made
for
them
.
And
much
less
could
we
have
promised
to
our selves
,
that
we
should
have
been
assisted
by
any
Divine
Power
for
the
subduing
of
them
.
Again
,
the
same
St.
Paul
tells
us
,
Rom.
iv
.
that
Christ
was
delivered
for
our
sins
,
and
raised
again
for
our
justification
.
Christ's
Death
was
the
Sacrifice
,
the
Satisfaction
for
our
Sins
.
But
it
was
by
the
means
of
his
Resurrection
,
that
that
Sacrifice
and
Satisfaction
is
applied
to
us
and
we
for
the
merits
of
it
become
justified
before
God
.
Lastly
,
To
name
no
more
Texts
,
Who
(
saith
the
same
Apostle
,
Rom.
viii
.
)
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
It
is
God
that
justifyeth
:
Who
is
he
that
condemneth
?
It
is
Christ
that
died
,
yea
rather
that
is
risen
again
;
who
is
even
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
.
Here
then
is
the
great
Power
of
our
Saviour's
Resurrection
to
make
us
good
.
Christ
being
risen
from
the
dead
,
hath
all
Power
given
him
both
in
Heaven
and
in
Earth
.
God
,
as
St.
Paul
expresseth
it
,
hath
put
all
things
under
his
feet
,
and
hath
given
him
to
be
head
over
all
things
to
the
Church
,
Eph.
1.22
.
Now
in
the
fullness
of
that
Power
that
he
is
invested
with
;
as
he
doth
on
one
hand
,
with
never-failing
efficacy
make
continual
Intercession
for
his
Church
and
every
Member
of
it
:
So
he
doth
on
the
other
hand
,
out
of
the
fulness
of
that
Power
,
derive
and
communicate
so
much
Strength
and
Grace
and
Assistance
of
the
Divine
Spirit
to
all
Christians
;
that
if
they
make
a
good
use
of
it
,
they
shall
not
fail
to
perform
all
those
Conditions
of
Faith
and
Repentance
and
a
Holy
Life
,
that
are
required
of
them
,
in
order
to
their
being
made
actual
partakers
of
all
those
unspeakable
Benefits
,
which
he
purchased
for
Mankind
by
his
Death
and
Sufferings
.
Christ
by
his
Resurrection
is
become
both
our
High-Priest
and
our
King
;
both
our
Advocate
and
our
Lord
.
By
that
Power
which
he
then
obtained
,
as
our
Priest
and
Advocate
he
doth
with
Authority
recommend
us
and
all
our
concernments
to
his
Father
.
As
our
King
and
Lord
,
he
rules
and
governs
us
;
he
takes
care
of
us
;
he
provides
for
us
;
he
represses
the
insults
of
his
and
our
Enemies
,
and
defeats
all
their
attempts
against
us
;
And
,
lastly
,
he
supplies
us
from
time
to
time
with
such
a
measure
of
Grace
and
Strength
,
and
influence
of
his
Divine
Spirit
,
as
he
sees
is
needful
or
proper
for
our
Condition
.
If
all
this
now
,
that
I
have
said
,
be
the
effect
of
our
Saviour's
Resurrection
,
as
it
certainly
is
:
Must
we
not
needs
own
that
there
is
a
mighty
Power
in
it
for
the
making
us
good
?
What
can
any
man
among
us
,
that
professeth
to
believe
that
Jesus
was
raised
from
the
dead
,
say
for
himself
,
if
he
leads
a
wicked
Life
?
What
Apology
can
he
make
for
the
continuance
in
his
sins
?
Will
he
say
that
the
Temptations
to
sin
are
too
strong
for
him
;
that
he
wants
Grace
,
and
Strength
to
overcome
his
evil
Habits
;
and
that
through
the
corruption
of
his
Nature
he
must
of
necessity
remain
a
slave
all
his
days
to
his
Passions
and
Appetites
whether
he
will
or
no
?
Why
,
in
saying
this
,
he
forgets
that
Christ
is
risen
from
the
dead
.
For
if
he
did
remember
that
,
he
would
remember
also
,
that
there
is
a
Vertue
and
Power
,
above
that
of
corrupt
Nature
,
which
he
,
as
a
Christian
,
may
easily
come
by
,
if
he
seriously
seek
after
it
:
Namely
,
The
Grace
and
Strength
of
the
Holy
Spirit
of
God
,
which
I
have
been
speaking
of
,
which
Christ
upon
his
Resurrection
obtained
the
disposal
of
;
and
which
he
never
fails
to
send
down
upon
every
Soul
that
heartily
prays
for
it
;
and
when
ever
he
gives
it
,
he
gives
it
in
such
measures
,
that
a
man
must
certainly
,
by
the
influence
thereof
,
overcome
all
his
evil
and
corrupt
Affections
;
or
if
he
do
not
,
it
shall
be
entirely
his
own
fault
.
O
,
what
a
mighty
Comfort
and
Encouragement
ought
this
to
be
to
all
those
that
heartily
desire
and
endeavour
to
be
good
!
All
such
may
with
boldness
approach
to
the
Throne
of
Grace
,
and
confidently
open
their
wants
,
not
doubting
of
such
Relief
as
is
most
convenient
for
them
.
Our
Saviour
is
risen
,
and
sits
at
the
Right
hand
of
God
.
He
that
loved
us
so
dearly
as
to
die
for
us
,
is
now
entred
into
his
Kingdom
,
and
is
able
to
grant
us
whatsoever
we
ask
.
Do
we
find
our selves
burdened
with
our
sins
?
Do
we
want
strength
to
resist
Temptations
,
and
to
master
our
strong
Corruptions
?
Our
Saviour
is
risen
,
and
now
ever
liveth
to
make
intercession
for
us
.
Let
us
fly
to
him
for
succour
,
let
us
beg
a
portion
of
that
Grace
and
Holy
Spirit
he
hath
purchased
for
us
.
We
may
rest
satisfied
he
will
hear
our
Prayers
,
and
derive
such
vigour
and
influence
upon
our
Souls
,
that
we
shall
in
due
time
,
by
the
means
thereof
,
vanquish
and
triumph
over
every
thing
that
opposeth
us
.
We
cannot
in
any
wise
doubt
of
his
Power
,
for
God
by
raising
him
from
the
dead
hath
made
him
both
King
and
Priest
,
hath
exalted
him
to
the
highest
Authority
and
Dignity
both
in
Heaven
and
Earth
.
We
cannot
doubt
of
his
good
will
,
for
he
that
underwent
so
many
Difficulties
and
Agonies
for
us
in
the
days
of
his
Flesh
,
cannot
forget
those
whom
he
hath
ransomed
with
so
great
a
price
,
nor
suffer
that
Power
which
God
hath
given
him
,
to
lie
by
him
unimployed
.
To
conclude
,
Let
us
not
faint
;
Let
not
our
hearts
be
troubled
;
Let
us
not
despair
of
any
thing
.
Our
Saviour
is
risen
.
Our
High-priest
is
entred
within
the
vail
,
hath
taken
possession
of
the
highest
Heaven
,
where
he
continually
makes
intercession
for
us
.
Such
a
High-priest
as
is
kind
and
compassionate
,
and
tender-hearted
;
that
knoweth
our
frame
,
and
remembreth
that
we
are
but
dust
;
that
pities
our
weaknesses
,
and
is
sensible
of
the
difficulties
we
have
to
conflict
with
,
as
having
himself
had
sufficient
experience
of
them
.
And
withal
,
such
a
High-priest
as
is
able
to
save
to
the
uttermost
all
those
that
come
unto
God
through
him
.
Thus
have
I
given
some
account
of
the
Virtue
of
our
Saviour's
Resurrection
,
in
order
to
the
making
us
sincerely
Good
.
What
remains
?
But
that
,
as
we
should
heartily
thank
God
for
these
Benefits
of
it
;
so
we
should
especially
endeavour
to
be
partakers
of
them
;
not
contenting
our selves
with
a
notional
,
ineffectual
Faith
,
but
labouring
with
St.
Paul
experimentally
to
know
Christ
Jesus
,
and
the
Power
of
his
Resurrection
.
Now
the
God
of
peace
that
brought
again
from
the
dead
our
Lord
Jesus
that
great
shepherd
of
the
sheep
,
through
the
blood
of
the
everlasting
Covenant
;
make
you
perfect
in
every
good
work
,
to
do
his
will
,
working
in
you
that
which
is
well
pleasing
in
his
sight
,
through
Jesus
Christ
,
to
whom
be
glory
for
ever
and
ever
,
Amen
.
SERMON
XIII
.
Preach'd
before
the
King
and
Queen
AT
WHITE-HALL
,
PSALM
,
xcvii
.
1.
The
Lord
is
King
,
the
Earth
may
be
glad
thereof
:
yea
,
the
multitude
of
the
isles
may
be
glad
thereof
.
THat
is
to
say
,
it
ought
to
be
Matter
of
exceeding
Joy
to
all
the
Inhabitants
of
the
World
,
that
amidst
all
the
uncertainties
,
and
Hazards
,
and
Variety
of
Fortunes
,
which
they
here
find
themselves
exposed
to
,
there
is
One
Above
that
governs
all
.
GOD
that
made
the
World
is
the
King
of
it
.
All
the
Beings
of
the
Universe
,
Angels
,
Men
,
and
Devils
,
with
all
the
other
Animate
or
Inanimate
things
in
Heaven
and
Earth
,
as
they
are
His
Creatures
,
so
are
they
truly
and
properly
His
Subjects
,
and
act
entirely
in
subordination
to
Him
,
as
Ministers
and
Instruments
do
under
the
Guidance
of
the
Principal
Agent
.
GOD
doth
as
truly
Reign
in
the
World
,
as
any
King
does
in
his
Kingdom
:
He
doth
as
truly
order
the
Affairs
of
it
,
as
any
Master
doth
those
of
his
own
Family
.
Nay
,
a
Man
's
own
Thoughts
and
Actions
are
not
by
a
thousand
times
so
much
attended
by
himself
,
are
not
so
much
his
Care
,
as
the
Affairs
of
the
Universe
are
attended
by
,
and
are
the
Care
of
God
Almighty
.
This
is
the
notion
of
the
Lord
's
being
King
;
and
,
Do
you
not
think
it
ought
to
be
matter
of
Rejoycing
to
all
Reasonable
Creatures
?
O
Lord
!
what
a
gloomy
dismal
Scene
of
things
do
they
present
us
with
,
that
give
other
Accounts
of
these
matters
?
To
banish
God's
Providence
and
Government
out
of
the
World
,
is
to
banish
all
Joy
,
all
Peace
,
all
Hope
,
all
Comfort
for
ever
,
from
all
those
that
have
the
power
of
Thinking
.
A
Brute
indeed
is
not
much
concern'd
how
Matters
are
order'd
:
An
Ox
may
grow
fat
in
his
Stall
,
and
a
Colt
frisk
in
his
Pasture
,
let
the
Hypothesis
of
the
Government
of
the
World
be
what
it
will
.
But
to
one
that
is
made
with
a
Faculty
of
Reasoning
,
that
has
Hopes
and
Fears
,
and
can
reflect
on
what
is
past
,
and
hath
a
prospect
of
what
is
future
;
what
black
and
melancholy
Apprehensions
must
it
cause
in
such
a
one
,
to
suppose
that
no
care
is
taken
of
Human
Affairs
;
but
that
we
sail
in
the
tempestuous
Ocean
of
this
World
,
every
minute
in
danger
of
Rocks
and
Quicksands
,
without
any
Pilot
to
steer
us
?
Take
what
Hypothesis
you
will
;
either
,
That
there
is
no
God
,
but
that
all
things
comes
to
pass
by
Chance
,
or
inevitable
Necessity
;
Or
,
That
there
is
a
God
,
but
that
God
having
once
put
things
into
this
Frame
,
never
meant
to
trouble
himself
more
about
them
,
but
left
them
to
shift
for
themselves
,
Natural
Events
falling
out
from
necessary
Causes
,
and
Civil
Affairs
being
left
to
Mankind
,
who
are
to
shuffle
and
divide
the
World
among
themselves
as
well
as
they
can
:
I
say
,
proceed
which
way
you
will
,
if
you
exclude
God
Almighty's
Government
,
you
make
this
World
so
dark
and
miserable
a
place
,
that
no
serious
,
considering
man
can
tolerably
enjoy
himself
in
it
.
For
here
,
upon
the
former
supposition
,
you
are
left
without
Counsel
or
Advice
.
You
have
nothing
to
propose
,
nothing
to
design
in
the
course
of
your
Lives
.
It
is
all
one
how
you
behave
your selves
,
whether
honestly
or
wickedly
;
whether
you
mind
your
Business
,
or
mind
it
not
,
for
the
Even
will
be
the
same
.
You
are
obliged
to
no
body
for
any
Benefits
;
you
can
complain
of
no
body
for
any
ill
usage
.
If
you
be
in
ill
circumstances
,
you
have
none
to
apply
to
for
Remedy
;
and
if
you
be
in
good
ones
,
you
may
be
stript
of
them
without
Remedy
the
next
moment
:
for
all
things
are
carried
on
by
a
whirl
of
Fate
.
And
you
are
not
much
better'd
by
the
latter
Hypothesis
,
That
God
hath
trusted
the
Government
of
the
World
with
Mankind
,
who
are
endowed
with
Reason
and
Understanding
.
For
,
if
we
consider
how
Mankind
do
sometimes
use
their
Reasons
,
it
is
as
good
,
if
not
better
,
to
be
exposed
to
the
Hazards
of
Chance
or
Necessity
,
as
to
be
subject
to
their
Wills
.
The
truth
of
it
is
,
if
this
Systeme
of
the
World
be
well
consider'd
,
it
will
appear
a
more
uncomfortable
one
than
the
other
;
for
it
doth
not
remove
from
us
the
Iron
Bands
of
Fate
,
we
are
still
under
that
Yoke
as
much
as
we
were
before
.
Yet
besides
these
,
it
puts
upon
us
another
Yoke
,
the
arbitrary
Pleasures
of
those
of
our
own
kind
,
which
,
if
they
be
not
govern'd
by
Reason
,
are
ten
times
more
unsupportable
than
the
other
.
We
are
by
this
Hypothesis
as
much
exposed
to
Natural
Evils
as
we
were
before
,
and
there
is
no
help
for
them
;
but
over
and
above
,
we
must
bear
the
Indignities
and
Insolences
,
the
Ravages
and
Cruelty
of
every
one
that
is
stronger
than
our selves
,
and
hath
the
will
to
oppress
us
.
O
hard
Lot
of
Mankind
,
if
this
was
their
Constitution
!
better
by
far
were
it
for
them
to
be
Brutes
,
and
think
of
nothing
;
than
to
be
Men
,
upon
such
Terms
as
these
.
Happy
therefore
are
the
Inhabitants
of
the
Earth
,
happy
are
the
remotest
Isles
thereof
,
that
there
is
a
King
that
reigns
both
over
Fate
and
Men.
Happy
are
we
,
that
there
is
a
wise
and
intelligent
Being
,
that
superintends
all
our
Affairs
,
and
so
governs
both
the
Powers
of
Nature
,
and
the
Powers
of
Mankind
;
that
nothing
can
be
done
by
either
of
them
,
but
what
is
designed
by
,
and
pursuant
to
his
Counsels
.
Upon
this
Supposition
we
may
live
like
Men
,
and
enjoy
our selves
with
some
Comfort
in
this
World
.
We
may
propose
Ends
and
Designs
to
our selves
,
and
hope
that
with
our
diligence
and
good
management
they
may
take
effect
.
Upon
this
Supposition
we
may
and
ought
to
look
upon
all
our
good
Successes
,
as
the
Blessings
of
God
to
us
,
and
particularly
that
which
we
are
this
day
met
together
to
thank
Him
for
;
I
mean
,
the
wonderful
Preservation
of
His
Majesty
from
all
the
Dangers
to
which
he
hath
so
often
been
exposed
,
and
his
safe
Return
to
us
.
Upon
this
Supposition
we
may
hope
,
that
tho'
all
things
have
not
succeeded
according
to
our
Wishes
,
yet
in
due
time
they
may
,
since
the
King
of
the
World
hath
,
by
the
frequent
and
unexpected
Deliverances
he
hath
wrought
for
us
,
and
the
strange
unusual
Providences
that
have
attended
our
King
,
given
us
some
Encouragement
to
believe
(
provided
we
do
our
parts
towards
it
)
that
He
hath
reserv'd
Vs
for
better
Times
,
and
Him
for
the
executing
those
Glorious
Designs
,
which
Good
Men
hope
will
at
last
be
accomplish'd
in
the
World
.
Lastly
,
Upon
this
Supposition
,
every
Honest
Man
will
find
reason
enough
both
to
bear
contentedly
whatever
uneasie
Circumstances
he
lyes
under
,
and
to
trust
in
God's
Mercy
for
the
removal
of
them
;
and
in
the
mean
time
to
possess
his
own
Soul
in
a
cheerful
dependance
on
God's
Providence
,
and
a
hearty
Thankfulness
for
all
the
innumerable
Blessings
he
hath
receiv'd
,
and
doth
daily
receive
from
his
Hands
.
And
therefore
,
since
the
Lord
is
King
let
the
earth
be
glad
:
yea
,
let
the
multitude
of
the
isles
be
glad
thereof
.
Now
,
That
the
Lord
is
really
thus
the
King
of
the
World
,
there
are
all
the
Arguments
to
perswade
us
that
can
be
desir'd
:
It
is
the
Voice
of
Reason
:
It
is
the
Voice
of
all
Mankind
:
It
is
the
Voice
of
GOD
himself
,
both
in
His
Works
,
and
in
His
Word
.
Give
me
leave
to
give
you
a
Specimen
in
all
these
ways
of
Arguing
,
and
but
a
Specimen
,
because
it
would
be
rather
the
Work
of
a
Book
than
of
a
Sermon
to
dilate
upon
these
matters
.
First
,
I
say
,
Reason
tells
us
it
must
be
thus
.
For
admitting
that
the
World
did
not
make
it self
,
but
was
made
by
God
;
it
will
follow
,
that
the
same
God
that
made
it
must
still
govern
it
:
For
,
the
same
Ends
,
and
Designs
,
and
Motives
(
whatever
they
were
)
that
induced
God
to
make
the
World
at
first
,
will
oblige
Him
for
ever
to
take
care
of
it
and
look
after
it
.
Unless
we
suppose
God
to
contrive
an
act
as
uncertainly
and
unstedily
,
and
with
the
same
inconstancy
and
levity
of
Mind
that
some
of
us
Mortals
here
upon
Earth
do
.
Secondly
,
It
is
the
Voice
of
all
Mankind
.
For
,
otherwise
how
comes
it
to
pass
,
that
among
all
Nations
,
and
in
all
Ages
,
there
has
been
some
Religion
or
other
practised
.
I
pray
,
what
is
the
meaning
of
worshiping
God
,
of
putting
up
Prayers
and
Supplications
to
Him
for
the
things
we
need
;
of
returning
Thanks
for
the
Benefits
we
have
received
;
of
appointing
Religious
Rites
and
Methods
for
the
expiation
of
Guilt
,
or
the
averting
of
impendent
Calamities
(
all
which
things
have
been
practised
in
all
Nations
,
from
the
beginning
of
the
World
to
this
day
)
?
I
say
,
what
is
the
meaning
of
all
this
,
unless
it
was
hereby
meant
to
be
signified
,
That
there
is
a
God
which
doth
concern
himself
in
the
Affairs
of
Mankind
,
and
who
doth
dispense
,
Good
or
Evil
,
to
them
,
as
they
well
,
or
ill
,
behave
themselves
towards
him
?
The
Truth
is
,
To
say
,
that
God
doth
not
govern
the
World
,
is
to
say
,
that
all
Religion
is
a
Cheat
;
and
,
that
all
Mankind
,
except
a
few
debauch'd
Wits
in
the
more
polite
Countries
,
and
a
few
Brutes
in
the
very
barbarous
ones
,
(
who
are
of
no
Religion
at
all
)
have
been
,
and
are
a
company
of
credulous
Fools
.
For
this
is
certain
,
whatever
Argument
either
Jew
,
or
Turk
,
or
Pagan
,
or
Christian
,
can
suggest
to
himself
for
the
convincing
him
,
that
it
is
his
Concernment
,
or
his
Duty
,
to
worship
God
,
or
to
be
of
any
Religion
at
all
,
nay
,
or
to
make
any
conscience
of
any
Action
he
does
;
I
say
,
all
these
Arguments
do
not
only
prove
,
but
suppose
,
that
God
both
knows
and
orders
the
Affairs
of
the
World
.
Thirdly
,
It
may
likewise
be
as
strongly
proved
from
Effects
;
from
the
tracks
and
footsteps
of
a
Divine
over-ruling
Providence
,
which
are
to
be
seen
in
the
Events
that
happen
in
the
World
,
which
is
what
I
call
the
Voice
of
God
in
his
Works
.
These
are
indeed
so
many
and
so
visible
,
that
whosoever
hath
either
read
History
,
or
hath
made
Observations
,
must
needs
have
taken
notice
of
them
.
If
ever
there
were
any
extraordinary
Deliverances
vouchsafed
to
Kingdoms
,
or
Cities
,
or
particular
Persons
;
or
ever
any
remarkable
Judgments
inflicted
upon
any
of
these
,
which
so
carried
the
Marks
and
Signatures
of
God's
Hand
in
them
,
that
the
One
could
not
in
reason
but
be
attributed
to
the
Care
that
he
had
,
that
Religion
or
Innocence
should
not
be
oppressed
;
and
the
Other
must
in
reason
be
interpreted
as
a
Divine
Vengeance
,
that
pursued
the
Guilty
for
their
Crimes
:
If
ever
there
were
any
Prophecies
that
did
punctually
foretell
a
Particular
Event
that
came
not
to
pass
till
many
Years
after
,
and
such
an
Event
as
was
perfectly
contingent
,
and
depended
upon
the
Wills
of
Men
:
If
ever
there
were
any
Notices
given
of
Approaching
Calamities
,
by
Voices
from
Heaven
,
by
strange
Appearances
in
the
Air
,
and
such
other
like
Presages
,
not
naturally
to
be
accounted
for
:
If
ever
there
were
any
Apparitions
,
any
Witchcraft
,
any
effects
of
a
Diabolical
Power
,
by
which
it
may
appear
,
that
there
are
a
sort
of
Invisible
Beings
in
the
World
,
which
do
bear
ill
will
to
Mankind
,
but
yet
are
so
curbed
,
that
they
cannot
do
all
the
Mischief
they
would
:
If
ever
there
were
any
Miracles
wrought
either
by
Moses
and
the
Prophets
,
or
by
Jesus
Christ
and
his
Apostles
,
for
the
confirmation
of
the
Jewish
or
the
Christian
Religion
:
Lastly
,
If
ever
any
Good
Man
did
ever
receive
any
Blessing
,
or
avoid
any
Misfortune
,
which
he
might
rationally
look
upon
as
an
Answer
to
the
Fervent
Prayers
that
he
had
put
up
to
God
,
or
others
had
put
up
for
him
:
I
say
,
If
any
of
these
things
that
I
have
now
named
be
true
(
as
all
Histories
give
us
a
World
of
Instances
of
the
truth
of
all
of
them
,
and
as
for
some
of
them
,
I
do
not
doubt
but
they
fall
within
the
compass
of
our
own
Observation
and
Experience
.
)
I
say
,
if
any
of
these
things
be
true
,
then
have
we
a
convincing
Proof
,
that
there
is
a
Power
that
doth
interpose
in
the
Affairs
of
the
World
,
superiour
both
to
that
of
Nature
,
and
to
that
of
Mankind
,
and
which
moderates
all
things
,
according
as
it
seems
good
unto
him
.
But
in
truth
,
we
need
not
go
to
supernatural
Events
,
or
to
particular
Providences
for
the
Truth
of
this
:
For
,
in
my
Opinion
,
the
daily
effects
that
every
one
of
us
sees
and
feels
;
the
very
Subsistence
of
the
World
for
so
many
Ages
,
in
that
regular
frame
that
it
was
at
first
;
and
the
fair
Treatment
and
Encouragement
(
how
unequally
soever
things
seem
to
be
distributed
)
which
vertuous
and
religious
men
have
always
found
in
it
,
and
do
yet
find
,
notwithstanding
that
far
the
greatest
number
of
men
are
of
another
stamp
:
I
say
,
these
very
things
seem
an
Argument
beyond
exception
,
That
there
is
a
God
that
presides
over
us
,
and
takes
care
of
us
.
But
,
Fourthly
and
lastly
,
God
has
yet
given
us
a
further
Proof
of
this
,
by
his
own
many
Authentick
Declarations
in
the
Holy
Scriptures
(
which
we
call
his
Word
.
)
One
of
the
main
businesses
of
which
is
,
He
rules
in
the
kingdoms
of
men
,
and
disposeth
of
all
their
Affairs
.
There
He
is
set
forth
as
the
Author
of
all
Events
,
no
evil
happens
in
a
City
,
but
the
Lord
doth
it
.
There
He
is
represented
as
the
searcher
of
all
hearts
,
the
Judge
of
all
mens
Designs
and
Actions
,
the
Avenger
of
all
Evil
Practices
,
and
the
Refuge
of
all
Good
Men.
There
we
are
told
,
that
He
is
the
God
of
of
Battles
,
no
King
is
saved
by
the
multitude
of
his
Armies
,
nor
any
mighty
Man
delivered
by
his
own
strength
:
but
Salvation
is
from
the
Lord
.
And
so
are
Disappointments
also
.
There
we
are
assured
,
He
from
his
Habitation
looketh
down
upon
all
that
dwell
on
the
earth
.
He
fashioneth
the
hearts
of
them
;
he
understandeth
all
their
ways
.
And
though
many
are
the
devices
that
are
in
their
Hearts
,
yet
it
is
his
counsel
only
that
shall
stand
.
In
a
word
,
worketh
all
things
,
and
he
worketh
them
all
according
to
the
counsel
of
his
own
will
.
So
that
nothing
comes
by
chance
,
nothing
is
done
in
vain
;
but
all
Events
are
in
pursuance
of
a
Design
.
Nay
,
not
so
much
as
the
Event
of
casting
a
Lot
(
which
seems
the
most
fortuitous
contingent
thing
in
the
whole
World
)
is
left
at
random
:
For
even
in
that
Case
the
disposal
of
the
Lot
(
as
Solomon
tells
us
,
Prov.
16.33
.
)
is
from
the
Lord
.
All
this
is
not
only
the
Doctrine
,
but
in
a
great
measure
the
very
Language
and
Expression
of
those
Holy
Books
.
And
,
what
can
we
desire
more
?
Or
,
what
words
can
we
invent
that
shall
declare
more
fully
the
thing
we
are
speaking
of
?
None
can
that
I
know
of
,
except
perhaps
those
of
our
Saviour
,
with
which
I
shall
shut
up
this
point
.
Fear
not
,
(
saith
he
to
his
Disciples
)
Are
not
two
sparrows
sold
for
a
farthing
?
yet
not
one
of
them
falls
to
the
ground
without
the
will
of
your
Father
.
Nay
,
I
say
unto
you
,
the
very
hairs
of
your
head
are
all
numbered
.
O
wonderful
this
!
what
!
God
Almighty
number
the
very
Hairs
of
our
Heads
!
Lord
,
what
is
man
,
that
thou
shouldst
have
such
respect
unto
him
,
and
do
that
for
him
which
even
the
nicest
and
most
delicate
of
Men
never
yet
did
for
themselves
?
But
thus
art
thou
pleased
to
express
thy
particular
regard
to
the
Sons
of
Men.
Thus
art
thou
pleased
to
let
us
see
,
that
none
of
us
are
so
inconsiderable
,
but
that
we
are
within
the
Verge
of
thy
Providence
,
and
Objects
of
thy
Care
.
And
therefore
much
more
are
Cities
,
and
States
,
and
Kingdoms
so
,
wherein
the
Fortunes
of
so
many
Individuals
are
wrapt
up
.
O
,
blessed
be
God
for
his
Love
to
Mankind
!
O
,
for
ever
adored
be
his
Name
for
thus
humbling
himself
to
take
notice
of
us
and
our
Affairs
,
and
likewise
for
giving
us
such
abundant
Assurance
that
he
doth
so
!
Since
therefore
we
have
such
mighty
Evidence
of
all
sorts
,
that
the
Lord
is
King
,
let
the
Earth
be
glad
:
yea
,
let
the
multitudes
of
the
isles
be
glad
thereof
.
And
we
shall
still
see
greater
reason
thus
to
be
glad
,
if
we
consider
a
little
more
particularly
the
Rules
and
Measures
by
which
God
administers
the
Affairs
of
his
Kingdom
:
Which
are
not
,
as
too
often
happens
in
Human
Governments
,
Arbitrary
Will
or
Humour
,
but
perfect
Wisdom
,
and
Justice
,
and
Goodness
.
Tho'
it
be
true
what
the
Psalmist
saith
,
Whatsoever
the
Lord
pleaseth
,
that
doth
he
in
Heaven
and
in
Earth
,
and
in
the
Sea
and
all
deep
places
:
Yet
it
is
as
true
,
that
the
Lord
will
never
be
pleased
to
do
any
thing
,
either
in
Heaven
or
in
Earth
,
but
what
is
suggested
by
infinite
Goodness
,
and
in
such
ways
as
are
the
Result
of
Infinite
Wisdom
.
For
as
the
same
Psalmist
tells
us
,
He
loveth
righteousness
and
judgment
;
the
earth
is
full
of
the
goodness
of
the
Lord
.
He
is
holy
in
all
his
ways
,
and
righteous
in
all
his
doings
:
and
his
tender
mercies
are
over
all
his
works
.
To
say
,
That
God
deals
arbitrarily
with
any
of
his
Creatures
;
or
,
that
He
dispenseth
Good
or
Evil
to
them
meerly
because
He
will
,
without
any
other
Reason
,
is
in
truth
to
disparage
His
Nature
,
and
gives
us
such
a
notion
of
Him
,
as
we
have
perhaps
of
some
of
the
Great
Monarchs
of
the
World
,
but
whom
we
are
far
from
esteeming
the
Best
Men.
No
certainly
,
if
we
Mankind
find
in
our selves
,
that
the
wiser
and
better
we
grow
,
the
less
are
we
led
by
Humour
and
Will
,
and
the
more
do
we
shake
off
our
Indifferency
to
Good
and
Evil
,
and
the
more
steadily
do
we
cleave
to
the
eternal
Laws
of
Reason
and
Righteousness
in
all
our
Actions
:
We
may
be
sure
that
God
,
who
is
Wisdom
,
and
Justice
,
and
Goodness
it self
,
can
never
in
any
of
his
Actions
or
Dealings
with
his
Creatures
,
depart
from
these
Principles
.
The
true
Scheme
of
God
Almighty's
Government
is
plainly
this
.
His
Infinite
Mind
clearly
understood
all
the
Possibilities
of
things
long
before
they
were
in
actual
being
.
He
knew
what
things
were
possible
to
be
;
and
how
they
would
act
if
they
were
put
into
being
;
and
what
the
Events
of
all
their
Actings
would
be
.
His
Infinite
Goodness
moved
him
to
put
into
actual
being
every
thing
that
he
saw
was
Good
to
Be
;
and
to
give
them
all
those
powers
of
Action
that
they
have
;
and
withal
,
to
look
after
them
so
,
as
that
both
they
and
all
their
Motions
and
Actions
should
at
last
be
to
the
Praise
and
Glory
of
the
same
Goodness
,
that
first
enclined
him
to
create
them
.
His
Infinite
Wisdom
contrived
the
Methods
in
which
all
this
should
be
brought
to
pass
,
and
so
laid
the
Scheme
and
Platform
of
things
,
that
nothing
could
happen
in
the
whole
Creation
,
from
the
beginning
of
the
World
to
the
end
thereof
,
(
tho'
it
was
in
it self
never
so
bad
,
never
so
mischievous
)
but
what
both
might
and
should
be
so
ordered
,
as
to
be
subservient
to
that
end
.
And
lastly
,
The
Scheme
of
Things
being
thus
laid
,
His
Infinite
Power
first
produced
All
things
,
and
still
upholds
All
things
,
and
from
time
to
time
,
in
their
several
seasons
,
actually
brings
to
pass
every
thing
,
according
to
the
Determinations
of
his
eternal
Wisdom
.
And
tho'
it
doth
it
in
ways
secret
to
us
,
yet
it
doth
it
certainly
and
surely
,
and
withal
,
most
easily
and
gently
,
with
the
least
violence
to
the
establish'd
Laws
of
Nature
,
and
without
any
force
at
all
upon
the
Free
Wills
of
Intelligent
Beings
.
This
I
say
,
is
the
Account
that
both
Reason
and
Scripture
give
us
of
God's
Making
and
Governing
the
World
.
Infinite
Knowledge
is
the
Foundation
of
All.
Infinite
Goodness
is
the
Author
and
Mover
of
All.
Infinite
Wisdom
is
the
Contriver
and
Director
of
All.
And
Infinite
Power
executes
All.
Admit
now
these
Principles
,
and
see
what
will
follow
from
them
.
It
will
follow
from
hence
,
in
the
first
place
,
that
every
Event
that
happens
in
the
World
,
is
beautiful
in
its
season
;
as
Solomon
expresses
it
.
That
is
to
say
,
How
unaccountable
soever
it
may
appear
to
us
,
yet
there
is
a
good
Reason
to
be
given
,
both
why
it
happens
at
all
,
and
likewise
why
it
happens
at
that
time
,
and
with
those
circumstances
that
it
doth
.
It
helps
to
adorn
the
Great
Drama
and
Contrivance
of
God's
Providence
,
and
ministers
to
excellent
Ends
,
tho'
we
poor
Creatures
do
little
apprehend
how
it
makes
for
them
.
As
indeed
it
is
impossible
we
should
,
unless
we
had
the
whole
Comprehension
of
Things
in
our
Minds
,
and
saw
the
entire
Scheme
of
God's
Government
,
from
the
beginning
to
the
end
.
This
must
needs
be
so
,
if
we
be
Govern'd
by
Infinite
Wisdom
.
Secondly
,
It
follows
from
hence
,
that
both
Good
and
Evil
are
measured
to
Mankind
according
to
their
respective
Capacities
.
If
we
be
fit
for
Good
,
Good
will
come
.
If
we
deserve
Punishment
,
we
must
expect
that
likewise
.
For
,
All
God's
ways
are
equal
,
tho'
Ours
be
unequal
.
And
therefore
it
is
the
most
unreasonable
thing
in
the
World
to
impute
our
Successes
,
whether
they
be
Good
or
Bad
,
so
wholly
to
the
immediate
Hands
that
managed
our
Affairs
,
as
not
in
the
first
place
to
take
notice
of
the
Hand
of
God
in
them
.
There
is
a
Divine
Power
that
governs
all
these
matters
.
And
tho'
it
be
true
,
that
no
Misfortune
,
no
ill
Success
ever
happens
,
but
there
is
a
Human
Reason
to
be
given
for
it
;
and
it
may
be
found
out
upon
what
occasion
,
or
by
what
neglect
,
or
thro'
what
ill
management
that
Misfortune
happened
:
Yet
it
is
as
true
,
that
if
those
that
managed
for
us
had
the
Wisdom
,
and
the
Conduct
,
and
the
Strength
of
the
very
Angels
of
God
,
yet
their
Endeavours
would
not
be
effectual
,
for
the
making
us
happy
,
unless
we
our selves
were
in
a
Capacity
of
being
so
,
by
being
proper
Objects
of
God's
Mercy
and
Favour
.
This
must
likewise
be
true
,
if
perfect
Justice
govern
the
World
.
Thirdly
,
It
follows
from
hence
,
that
even
the
severer
Dispensations
of
God's
Providence
toward
us
;
the
things
we
complain
of
,
and
are
uneasie
under
;
our
very
Calamities
,
and
Misfortunes
,
and
Disappointments
;
even
these
are
the
effects
of
God's
Kindness
,
tho'
at
the
same
time
they
may
be
likewise
Instances
of
His
Justice
.
That
is
to
say
,
they
are
meant
really
for
our
Good
,
and
will
prove
so
,
if
we
make
that
use
of
them
we
should
do
.
The
very
Nature
of
God
is
to
do
all
Good
,
at
all
Times
,
to
all
his
Creatures
.
For
,
He
had
no
other
End
in
making
them
,
nor
has
he
any
other
End
in
looking
after
them
.
But
God
cannot
do
good
to
All
in
the
same
way
.
Correction
,
and
Chastisement
,
and
Punishment
is
in
some
cases
more
expedient
for
the
bringing
People
to
Rights
,
and
promoting
their
true
Interests
,
than
the
giving
them
all
that
their
own
Hearts
can
wish
.
In
such
cases
therefore
God
must
deal
with
his
Creatures
as
every
wise
Parent
deals
with
his
Children
.
And
tho'
these
Chastisements
(
as
the
Apostle
tells
us
)
are
not
joyous
,
but
grievous
,
yet
are
they
design'd
for
the
bringing
forth
the
peaceable
fruits
of
righteousness
in
all
them
that
are
exercised
thereby
.
The
truth
is
,
we
do
not
know
what
is
good
for
our selves
.
We
often
wish
for
things
,
that
perhaps
,
if
our
wishes
were
granted
,
would
undo
us
.
But
our
Happiness
is
,
that
God
knows
all
,
and
so
tempers
all
,
that
all
Events
,
even
those
that
we
are
apt
to
look
upon
as
the
greatest
Judgments
,
shall
at
last
appear
more
visibly
to
have
been
the
wisest
methods
that
could
possibly
have
been
contrived
for
the
doing
the
Greatest
Good
to
us
.
And
if
they
do
not
succeed
accordingly
,
it
will
be
our
own
fault
.
This
must
likewise
needs
be
true
,
if
perfect
Goodness
govern
All
:
For
even
Justice
it self
is
but
a
different
way
of
expressing
Goodness
.
And
all
that
,
which
we
call
Judgment
and
Vengeance
,
is
unaccountable
,
unless
it
serve
for
the
doing
Good
to
the
World
.
Fourthly
,
and
Lastly
;
From
hence
it
follows
,
that
all
Events
whatsoever
,
that
ever
did
,
or
do
,
or
shall
happen
in
the
World
,
either
with
respect
to
Nations
,
and
Kingdoms
,
or
with
respect
to
particular
Persons
,
are
really
the
Best
that
could
,
or
can
happen
.
And
if
things
were
ordered
otherwise
,
it
would
not
be
so
well
.
A
strange
Paradox
you
will
say
this
is
;
that
not
only
the
Mischiefs
and
Calamities
that
fall
upon
Mankind
,
but
even
their
Faults
and
Mismanagements
,
nay
,
their
very
Sins
and
Wickednesses
,
should
be
for
the
best
.
But
really
so
it
is
,
and
so
it
must
be
,
if
both
infinite
Wisdom
,
and
Goodness
,
and
Power
govern
the
World
.
Not
,
but
that
a
particular
man's
Sins
may
be
the
occasion
of
his
Ruin
,
nay
,
and
certainly
will
be
so
,
if
he
persist
in
them
.
And
likewise
the
Faults
of
a
People
may
,
and
will
have
such
an
ill
influence
upon
the
Community
,
as
if
they
be
not
amended
,
the
Desolation
of
the
Nation
may
at
last
ensue
thereupon
.
But
still
,
tho'
every
thing
that
happens
do
not
prove
for
the
Good
of
that
particular
Person
,
or
that
particular
People
,
that
is
immediately
concerned
in
the
Event
;
yet
it
will
certainly
prove
for
the
General
Vniversal
Good
.
So
that
,
take
all
the
whole
Series
of
Events
together
,
that
have
,
or
shall
come
to
pass
all
the
World
over
,
we
may
undoubtedly
affirm
,
that
All
things
have
been
as
well
managed
,
as
it
is
possible
they
could
be
,
and
will
be
so
to
the
end
of
the
World
.
And
this
we
our selves
shall
be
satisfied
of
,
when
we
come
to
be
in
a
condition
of
making
a
just
estimate
of
things
.
For
indeed
,
to
suppose
otherwise
,
is
to
say
,
either
that
Infinite
Wisdom
doth
not
act
so
wisely
as
it
might
do
;
or
,
that
Perfect
Goodness
might
do
more
Good
than
it
does
do
;
or
,
lastly
,
that
Omnipotent
Power
cannot
do
every
thing
that
is
possible
.
All
which
Suppositions
are
plainly
absurd
and
contradictious
.
And
now
,
if
all
these
things
be
true
(
as
they
certainly
are
)
how
natural
is
the
conclusion
of
my
Text
?
Since
God
is
the
King
of
all
the
World
,
and
such
a
King
likewise
,
that
the
Measures
of
his
Government
are
exact
Goodness
,
and
Wisdom
,
and
Righteousness
;
what
have
all
Mankind
to
do
,
especially
Good
Men
,
but
to
Rejoyce
and
be
glad
?
This
is
the
Psalmist's
Inference
from
this
Doctrine
.
And
this
is
the
present
Business
of
the
Day
:
And
therefore
let
us
all
practise
accordingly
.
That
is
the
only
Application
I
desire
to
make
of
what
hath
been
said
.
And
Two
ways
we
ought
to
express
our
Rejoycing
.
First
,
In
a
hearty
sense
of
all
God's
past
and
present
Mercies
to
us
,
and
an
actual
giving
Him
our
Thanks
for
the
same
.
Secondly
,
In
a
chearful
dependance
upon
Him
for
his
Future
Blessings
.
Give
me
leave
to
speak
a
little
to
these
two
Points
,
and
I
have
done
.
First
,
Let
us
be
heartily
sensible
of
All
God's
Kindness
to
us
,
both
past
and
present
,
and
unfeignedly
thank
Him
for
the
same
.
It
is
very
remarkable
,
that
not
only
David
,
but
the
Prophets
likewise
,
when
they
are
treating
of
God's
Kingdom
,
call
upon
the
Isles
in
a
particular
manner
to
take
notice
of
it
;
[
See
Isa.
xxiv
.
15.
xlii
.
4
,
10
,
&c.
]
as
here
in
my
Text
,
Let
the
multitudes
of
the
Isles
be
glad
thereof
:
As
if
the
Isles
in
a
more
particular
manner
were
to
have
a
share
in
the
Blessings
of
his
Government
.
And
,
no
doubt
,
it
was
so
intended
,
and
accordingly
it
hath
so
come
to
pass
.
For
,
it
is
the
Isles
of
the
Gentiles
,
by
which
Name
the
Scripture
expresseth
those
Countries
that
were
at
the
greatest
distance
from
the
Continent
of
Judea
;
I
say
,
it
is
these
Isles
,
which
now
at
this
day
(
God's
ancient
People
the
Jews
being
for
their
Infidelity
long
ago
rejected
)
are
the
principal
Seat
of
his
Church
and
Kingdom
,
and
to
which
He
vouchsafeth
the
Light
of
his
Gospel
,
and
the
Means
of
Salvation
;
so
true
is
God
to
all
his
Promises
.
But
now
,
of
all
the
Isles
of
the
Gentiles
,
if
any
one
above
the
rest
hath
felt
the
benign
and
gracious
Influences
of
the
LORD
's
being
our
King
,
certainly
Ours
is
that
Island
.
How
wonderfully
bountiful
hath
God
been
to
us
in
a
continued
succession
of
Publick
Blessings
,
even
from
the
first
beginning
of
Time
,
that
we
have
had
any
Memorials
of
Events
among
us
?
We
had
the
Happiness
to
be
early
made
a
Province
of
the
Roman
Empire
,
and
by
that
means
were
trained
up
to
Civility
,
and
Arts
,
and
Good
Manners
.
That
made
way
for
the
greatest
Blessing
that
Heaven
could
bestow
upon
us
,
even
the
receiving
Christianity
:
And
that
Blessing
we
had
with
the
most
early
,
being
the
first
among
the
Nations
that
embraced
it
.
When
through
the
just
Judgment
of
God
,
Barbarism
and
Ignorance
overspread
the
face
of
Europe
,
and
by
the
occasion
thereof
Superstition
and
Idolatry
made
its
way
,
and
all
the
Western
Kingdoms
gave
up
their
Power
to
a
Foreign
Usurper
;
even
then
this
Island
made
the
longest
stand
;
nay
,
and
was
never
so
perfectly
subdued
,
but
that
Popery
was
here
a
different
thing
,
from
what
it
was
in
the
Southern
Climates
.
When
the
happy
time
came
,
that
God
thought
fit
to
set
on
foot
the
Reformation
,
(
having
first
made
way
for
it
,
by
the
restoring
of
Learning
)
such
was
His
particular
Care
of
us
,
that
this
was
one
of
the
first
Kingdoms
that
was
brought
over
to
it
.
And
we
have
this
Advantage
above
all
other
Reformed
Churches
,
that
as
our
Reformation
was
regularly
made
,
and
by
just
Authority
,
so
it
was
made
most
agreeably
to
the
Pattern
of
the
Primitive
Churches
of
Christ
.
And
,
God
be
thanked
,
according
to
the
goodness
of
it
,
such
hath
been
its
Success
ever
since
;
for
we
have
all-along
,
from
that
time
to
this
,
(
except
the
interruption
of
a
few
Years
in
the
late
Times
)
served
God
in
Peace
and
Happiness
,
under
the
same
Establishment
.
And
we
trust
we
shall
do
so
to
the
end
of
the
World
.
Many
indeed
have
been
the
Oppositions
and
Disturbances
,
that
have
been
given
us
by
our
Adversaries
,
both
at
home
and
abroad
;
but
as
manifold
likewise
have
been
our
Deliverances
,
and
that
in
a
most
wonderful
manner
.
I
need
not
mention
them
,
for
they
are
known
to
us
all
.
How
many
Secret
Conspiracies
against
our
Protestant
Kings
and
Queens
,
hath
God
Almighty's
Mercy
detected
and
defeated
?
How
many
Open
Attempts
against
our
Laws
,
and
against
our
Religion
,
hath
He
by
strange
Providences
brought
to
nought
?
More
than
once
hath
He
by
wonderful
methods
preserved
us
,
when
we
gave
up
our
Church
and
our
Liberties
in
a
manner
as
lost
,
and
that
in
so
easie
and
quiet
a
way
,
that
there
was
no
concussion
of
the
Nation
followed
thereupon
.
Are
not
these
Extraordinary
Instances
of
God's
Kindness
to
a
People
?
And
,
ought
not
we
,
who
have
receiv'd
,
and
do
yet
enjoy
the
Benefit
and
the
Comfort
of
them
,
to
remember
them
with
Thankfulness
all
the
Days
of
our
Life
?
But
some
of
us
,
perhaps
,
are
not
now
in
a
Humour
to
think
of
these
things
;
our
present
Circumstances
fill
our
Minds
,
and
Those
are
difficult
enough
.
Let
our
past
Deliverances
have
been
what
they
will
,
yet
we
are
sure
we
are
now
in
a
Hazardous
Condition
,
notwithstanding
all
the
Prayers
we
have
put
up
for
better
Successes
.
That
is
too
true
:
And
I
pray
God
make
us
all
sensible
of
it
;
and
especially
make
us
sensible
of
the
things
that
have
caused
it
,
namely
,
our
Ingratitude
for
God's
former
Mercies
;
our
Lewdness
and
Debauchery
;
the
Spirit
of
Atheism
and
Profaneness
,
and
Irreligion
,
that
still
reigns
among
us
as
much
as
ever
;
and
above
all
,
our
unaccountable
dividing
our selves
into
Parties
,
and
pursuing
particular
Piques
and
Quarrels
,
not
only
to
the
neglect
,
but
to
the
plain
ruin
of
our
common
Interests
.
These
are
the
things
that
have
hinder'd
our
Successes
,
and
provoked
God's
Displeasure
against
us
;
and
till
these
things
be
amended
,
I
am
afraid
,
we
shall
never
be
a
happy
Nation
.
But
yet
,
notwithstanding
our
high
Provocations
,
yet
so
gently
hath
God
corrected
us
,
and
even
in
his
Judgments
so
much
hath
He
remembred
Mercy
,
that
we
have
all
reason
to
rejoyce
at
the
Benignity
and
Kindness
of
His
Dispensations
towards
us
;
nay
,
and
to
render
Him
our
most
hearty
and
solemn
Thanks
,
for
the
Mercies
that
He
hath
bestowed
upon
us
,
even
with
respect
to
the
Matters
we
complain
of
.
For
God
hath
really
so
far
heard
our
Prayers
this
Year
,
that
He
hath
given
us
the
most
important
Successes
,
tho'
not
the
Successes
we
desir'd
.
He
hath
kept
the
War
at
a
distance
from
us
;
and
we
have
,
under
the
Happy
Government
of
Her
Majesty
,
lived
free
from
all
Disturbance
at
home
;
every
man
sitting
under
his
own
Vine
,
and
his
own
Fig-tree
,
(
as
the
Prophet
speaks
)
enjoying
his
Religion
and
Rights
in
perfect
Peace
;
and
with
a
bountiful
Provision
likewise
,
from
God's
Hand
,
of
all
the
Things
that
were
either
needful
or
convenient
.
And
as
for
our
Successes
abroad
,
tho'
it
is
not
proper
for
me
to
talk
of
those
matters
,
yet
I
believe
thus
much
I
may
decently
and
truly
say
,
That
tho'
the
King
had
not
the
Victory
,
being
over-power'd
by
Numbers
;
yet
he
gained
more
Honour
,
and
sustain'd
less
Loss
than
those
that
boasted
of
the
Victory
.
And
which
is
yet
more
,
God
hath
not
only
Preserved
his
Person
,
amidst
the
infinite
Hazards
he
was
continually
exposed
to
,
and
Returned
him
safe
to
us
,
but
returned
him
likewise
with
such
Reputation
for
his
Courage
,
and
Vigilance
,
and
Conduct
in
the
Difficulties
he
had
to
struggle
with
,
as
hath
gained
him
the
highest
Esteem
among
his
Enemies
,
and
therefore
ought
much
more
to
endear
him
to
his
own
Subjects
.
And
now
,
let
all
this
be
considered
,
and
then
let
any
man
say
,
that
really
loves
the
Interest
of
his
Country
,
whether
we
have
not
reason
to
look
upon
these
things
as
Great
Blessings
;
and
as
such
,
to
return
our
Solemn
Thanks
to
God
for
them
.
And
then
in
the
Second
place
,
as
to
our
Future
Successes
,
let
us
all
chearfully
depend
upon
God's
Providence
,
and
trust
in
his
Mercy
for
them
.
This
is
all
the
Rejoycing
we
can
express
as
to
Future
things
;
and
this
is
that
which
the
Apostle
calls
Rejoycing
in
Hope
.
And
surely
great
Reason
have
we
thus
to
do
,
when
we
consider
who
it
is
that
orders
our
Affairs
;
One
,
whose
Kindness
we
have
no
reason
to
doubt
of
,
having
had
so
many
Experiences
of
it
,
even
beyond
our
hopes
and
Expectations
:
And
one
likewise
upon
whose
Power
we
may
securely
depend
,
since
His
Arm
is
not
shortned
,
nor
ever
can
be
,
how
much
soever
our
Arm
of
Flesh
may
.
God
Almighty
is
our
King
,
and
He
both
certainly
knows
,
and
will
certainly
do
,
that
which
is
best
for
us
,
provided
we
take
care
to
do
that
which
becomes
us
.
Away
therefore
with
all
Fear
,
and
Distrust
,
and
Despondency
;
it
is
an
Argument
of
Infidelity
and
Irreligion
,
as
well
as
Cowardise
,
to
despair
of
the
Commonwealth
.
We
are
in
as
good
Hands
as
it
is
possible
for
us
to
be
:
Nay
,
we
our selves
cannot
wish
to
be
in
any
other
.
Let
but
us
do
our
Parts
,
by
qualifying
our selves
for
God's
Mercies
;
and
that
is
to
be
done
by
contributing
our
best
Endeavours
,
every
man
in
his
Place
and
Station
,
to
the
Service
of
the
Publick
;
and
then
we
may
safely
cast
all
our
care
upon
him
who
careth
for
us
,
and
we
may
be
sure
we
shall
not
be
disappointed
.
This
Method
,
as
it
is
much
more
easie
,
so
we
shall
find
it
much
more
conducing
towards
the
obtaining
the
Successes
we
desire
,
than
Complaining
,
and
Fretfulness
,
and
a
tormenting
Anxiety
about
our
Affairs
.
We
may
indeed
,
by
our
Peevish
and
Querulous
Humour
,
disquiet
our selves
,
and
put
others
into
a
Ferment
,
nay
,
and
at
last
,
perhaps
,
may
contribute
a
great
deal
to
the
Glory
of
hindring
and
defeating
the
most
wise
Counsels
that
are
proposed
for
our
Safety
;
but
that
is
the
greatest
Point
we
gain
.
God
Almighty
will
not
alter
his
Methods
for
any
of
our
foolish
Passions
;
but
there
is
a
way
to
prevail
upon
God
himself
,
to
do
for
us
all
that
our
own
Hearts
can
desire
,
provided
that
which
we
desire
be
good
for
us
;
and
that
way
is
,
to
own
Him
and
his
Government
;
to
love
him
,
and
to
serve
him
;
to
be
thankful
for
his
Mercies
;
to
be
easie
and
chearful
under
all
his
Dispensations
to
us
;
and
lastly
to
referr
our selves
entirely
to
his
Wise
Counsels
,
and
to
trust
in
his
Mercy
for
all
that
is
to
come
.
Great
indeed
,
and
wonderful
,
are
the
Promises
that
are
made
to
those
that
put
their
Trust
in
God
.
be
the
Man
that
trusteth
in
Man
,
and
maketh
Flesh
his
Arm
:
But
,
Blessed
is
he
that
trusteth
in
the
Lord
,
and
whose
hope
the
Lord
is
.
Many
sorrows
(
saith
the
Psalmist
)
shall
be
to
the
wicked
:
But
whoso
trusteth
in
the
Lord
,
mercy
shall
embrace
him
on
every
side
.
O
taste
and
see
,
how
gracious
the
Lord
is
:
blessed
is
the
Man
that
trusteth
in
him
.
If
now
we
believe
these
things
,
(
and
if
we
be
Christians
,
we
do
and
must
believe
them
)
consider
I
beseech
you
,
the
Vse
we
are
to
make
of
them
.
What
have
we
all
to
do
?
Let
our
late
Disappointments
have
put
us
into
never
so
bad
a
Humour
;
let
our
present
Circumstances
be
entangled
with
never
so
many
Difficulties
;
yet
what
have
we
all
to
do
,
but
to
Rejoyce
in
GOD
,
and
to
Trust
in
his
Mercy
?
All
is
well
,
and
All
will
be
well
for
ever
to
them
that
Love
God
,
and
put
their
Trust
in
Him
.
Sing
we
therefore
unto
the
Lord
a
New
Song
:
Let
the
Congregation
of
Saints
praise
him
.
Let
Israel
rejoice
in
him
that
made
him
:
And
let
the
Children
of
Sion
be
joyful
in
their
King
.
God
is
the
King
of
all
the
Earth
,
let
us
sing
praises
with
understanding
.
The
Lord
hath
pleasure
in
his
People
:
He
will
for
ever
help
the
meek
hearted
:
For
his
delight
is
in
them
that
fear
him
,
and
that
put
their
trust
in
his
mercy
.
He
is
our
help
and
Strength
,
a
very
present
help
in
Trouble
:
therefore
will
we
not
fear
,
though
the
Earth
be
moved
,
and
though
the
hills
be
carried
into
the
midst
of
the
Sea
:
Though
the
Waters
thereof
rage
and
swell
,
and
the
Mountains
shake
at
the
tempest
of
the
same
.
Even
,
in
that
case
,
the
Rivers
of
the
flood
thereof
shall
make
glad
the
City
of
God
.
All
the
Blusterings
and
Storms
that
threaten
God's
People
,
shall
turn
to
their
Advantage
,
and
shall
really
at
length
prove
matter
of
rejoycing
to
them
,
how
terrible
and
dreadful
soever
they
appeared
at
first
:
For
,
as
it
there
follows
,
God
is
in
the
midst
of
her
,
therefore
shall
she
not
be
removed
:
God
will
help
her
,
and
that
right
early
.
God
will
be
with
his
Church
,
and
will
deliver
his
People
whenever
it
is
proper
and
seasonable
so
to
do
.
Nay
,
let
the
Worst
come
;
tho'
we
were
reduced
even
to
the
utmost
Extremities
;
which
yet
,
God
be
thanked
,
we
neither
are
,
nor
.
I
hope
,
ever
shall
be
;
yet
even
,
in
that
Case
,
the
Consideration
that
God
is
our
King
,
ought
not
only
to
support
us
,
but
to
fill
us
with
Joy
.
Even
in
that
Case
,
every
Good
Man
should
bear
his
part
in
the
Song
of
the
Prophet
Habakkuk
,
(
3.
17.
)
with
which
I
conclude
.
Although
the
fig-tree
shall
not
blossom
,
neither
shall
fruit
be
in
the
vine
:
Although
the
labour
of
the
olive
shall
fail
;
and
the
fields
shall
yield
no
meat
:
Although
the
flock
shall
be
cut
off
from
the
fold
,
and
there
be
no
herd
in
the
stalls
;
yet
will
I
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
.
SERMON
XIV
.
Preach'd
before
the
King
and
Queen
AT
WHITE-HALL
.
PROV.
iv
.
23.
Keep
thy
Heart
with
all
diligence
,
for
out
of
it
are
the
issues
of
Life
.
THE
Argument
with
which
this
Audience
was
entertained
the
last
Lord's
Day
,
being
the
Government
of
the
Tongue
;
I
cannot
think
it
improper
or
unseasonable
for
me
,
who
have
the
Honour
to
come
next
,
to
treat
about
the
Government
of
the
Thoughts
:
There
being
a
near
relation
between
these
two
,
and
a
necessary
dependance
of
the
one
upon
the
other
.
Our
Words
indeed
are
more
easily
governed
than
our
Thoughts
,
because
they
are
more
in
our
Power
.
But
it
will
be
impossible
either
to
govern
our
Words
or
our
Actions
,
as
we
should
,
unless
we
first
bring
our
Thoughts
in
some
measure
under
Government
.
I
must
confess
this
Argument
of
the
Government
of
the
Thoughts
,
though
it
be
a
very
useful
,
yet
it
seems
also
a
very
nice
and
difficult
one
,
through
the
great
variety
of
Cases
,
arising
from
Mens
different
Tempers
,
which
will
not
come
under
the
same
Rules
,
and
yet
ought
to
be
provided
for
.
But
however
,
this
shall
not
discourage
me
from
undertaking
this
Argument
;
it
shall
only
make
me
more
careful
as
to
what
I
say
about
it
.
That
is
,
to
have
respect
,
as
much
as
I
can
,
to
all
sorts
of
Tempers
,
and
to
deliver
what
I
have
to
say
with
so
much
Plainness
,
that
every
body
may
go
along
with
me
.
The
Words
,
upon
which
I
ground
my
discourse
,
are
those
of
Solomon
,
which
I
have
read
unto
you
,
and
which
contain
one
of
those
Precepts
that
he
lays
down
for
the
Religious
Conduct
of
our
Lives
.
Keep
(
saith
he
)
thy
Heart
with
all
diligence
for
out
of
it
are
the
issues
of
Life
.
Not
to
trouble
you
with
what
others
have
said
upon
this
Text
,
I
take
the
true
Meaning
of
it
to
be
this
.
By
the
[
Heart
]
here
,
which
we
are
exhorted
to
keep
,
we
are
to
understand
the
Inward
Thoughts
and
Motions
,
and
Affections
of
our
Souls
or
Spirits
;
all
which
in
the
inspired
Writings
are
constantly
said
to
be
seated
in
the
Heart
.
This
undoubtedly
is
the
Scripture-Notion
of
the
Heart
.
And
when
we
are
here
bid
to
keep
our
Hearts
with
all
diligence
,
I
think
there
is
no
question
to
be
made
,
the
Meaning
is
,
That
we
should
diligently
attend
to
the
Thoughts
and
Motions
,
and
Affections
of
our
Minds
;
that
we
should
watch
them
narrowly
,
lest
at
any
time
we
should
give
our
Consent
to
something
we
ought
not
.
This
is
the
meaning
of
keeping
our
Hearts
with
all
diligence
.
And
then
a
Reason
is
added
,
why
it
concerns
us
thus
to
keep
them
.
And
that
is
this
.
Because
out
of
the
heart
are
the
issues
of
Life
.
What
is
the
Meaning
of
that
Phrase
?
Plainly
this
.
The
Issues
,
the
Fruits
,
the
Effects
that
are
shewn
in
our
Lives
and
Conversation
,
do
certainly
proceed
from
the
Heart
,
and
therefore
,
accordingly
as
that
is
well
,
or
ill
guarded
or
kept
,
so
will
our
Lives
and
Conversations
be
.
The
Goodness
or
Badness
of
our
Lives
doth
altogether
depend
upon
the
attending
or
not
attending
to
the
Thoughts
,
and
Motions
,
and
Inclinations
of
our
Minds
.
As
our
Caution
and
Watchfulness
in
this
Point
is
greater
or
less
,
so
will
our
Course
of
Life
be
better
or
worse
.
And
therefore
it
concerns
us
all
,
that
mean
to
live
well
,
to
be
infinitely
careful
in
this
matter
.
This
is
a
plain
Account
of
the
Advice
that
is
here
given
us
.
So
that
you
see
,
if
I
mean
to
discourse
pertinently
to
my
Text
,
my
Argument
must
be
(
what
I
said
)
the
Care
,
and
Management
,
and
Government
of
our
Thoughts
,
as
they
fall
under
a
Religious
Consideration
.
In
treating
of
this
Argument
there
seem
to
me
Two
Things
needful
to
be
done
:
-
First
,
To
give
an
Account
what
Power
a
Man
hath
over
his
own
Thoughts
.
-
Secondly
,
To
shew
wherein
the
Art
of
Governing
of
them
doth
consist
.
It
is
indeed
this
second
thing
which
my
Text
naturally
leads
me
to
speak
to
:
But
I
cannot
speak
to
that
to
any
purpose
,
till
I
have
made
way
for
it
by
clearing
the
first
.
It
is
in
vain
to
give
Rules
about
the
Government
of
our
Thoughts
,
till
we
know
how
far
we
have
Power
over
them
;
how
far
they
fall
,
or
do
not
fall
,
under
our
Conduct
and
Management
.
And
I
must
needs
say
,
that
most
of
those
I
have
met
with
,
that
have
discours'd
about
the
Government
of
Thoughts
,
by
not
inquiring
into
,
and
settling
this
Point
,
have
been
so
far
from
benefiting
all
their
Hearers
,
that
desired
to
receive
benefit
by
their
good
advices
,
that
to
several
of
them
they
have
done
harm
:
Because
as
to
them
their
advices
have
been
perfectly
unpracticable
.
Now
those
that
by
their
own
Experience
found
them
to
be
so
,
instead
of
considering
that
that
Teacher
might
be
in
a
mistake
,
or
that
He
did
not
sufficiently
weigh
and
examine
the
Case
of
all
Persons
he
gave
his
advice
to
,
have
peremptorily
concluded
that
they
themselves
were
in
the
fault
,
and
therefore
they
were
in
an
evil
condition
,
because
they
found
themselves
not
able
to
live
up
to
what
was
advised
them
.
The
first
Question
then
is
,
How
far
a
Man
hath
power
over
his
own
Thoughts
.
There
is
not
indeed
any
single
Answer
to
be
given
to
this
Question
,
that
will
fit
all
Men.
For
that
is
impossible
.
It
would
be
as
unreasonable
to
demand
it
,
as
it
would
be
to
require
of
a
Workman
to
make
a
Garment
,
that
should
fit
all
sorts
and
sizes
of
Men.
Some
Men
by
the
very
Principles
of
their
Make
and
Constitution
,
are
much
better
able
to
govern
their
Thoughts
than
others
.
Some
that
are
naturally
weaker
,
have
by
long
use
and
many
tryals
obtained
a
greater
power
over
their
Thoughts
than
others
.
Again
,
the
same
Persons
that
at
some
times
have
a
greater
power
over
the
motions
of
their
Minds
,
may
at
other
times
have
a
less
Command
over
them
;
and
this
according
as
their
Health
,
or
their
Business
,
or
a
hundred
Contingencies
of
outward
things
do
affect
them
.
So
that
all
that
can
be
done
,
as
to
this
matter
,
is
to
lay
down
some
general
Propositions
,
which
every
Body
is
to
apply
to
himself
as
there
is
Occasion
.
And
Five
of
this
kind
I
have
to
offer
,
and
which
,
I
think
,
will
take
in
all
,
or
the
greatest
part
of
what
belongs
to
this
Argument
.
The
first
Proposition
I
lay
down
is
this
,
That
the
first
Motions
of
our
Minds
are
very
little
,
if
at
all
,
in
our
power
.
By
the
first
motions
of
our
Minds
,
I
mean
those
sudden
Thoughts
,
or
Apprehensions
,
or
Passions
,
or
Desires
,
which
are
excited
in
our
Minds
by
any
Object
that
is
at
that
time
presented
to
our
Imagination
,
As
to
these
,
I
say
,
we
are
not
so
much
Masters
of
our selves
as
to
be
able
to
stop
them
;
nay
,
tho'
perhaps
they
be
very
irregular
.
And
the
Reason
is
,
because
they
are
produced
so
quick
,
that
there
is
not
time
enough
given
for
Reason
to
interpose
.
There
is
no
necessity
indeed
that
a
Man
should
give
Consent
to
these
Motions
;
but
as
for
their
coming
into
his
Mind
,
he
can
no
more
help
it
,
than
he
can
help
his
present
Temper
,
or
the
present
Circumstances
he
is
ingaged
in
.
Thus
for
Instance
.
Do
you
think
it
possible
for
a
Man
that
is
of
a
Fiery
Passionate
Temper
,
to
avoid
the
feeling
a
sudden
Resentment
of
Anger
arising
in
his
Mind
,
if
he
meets
with
any
unexpected
Affront
or
other
great
Provocation
?
Or
for
a
Man
that
desires
to
be
well
thought
of
,
not
to
entertain
some
Vanity
of
Imagination
,
when
he
hears
himself
commended
or
flatter'd
?
Or
for
a
Man
that
is
addicted
to
Pleasures
,
not
to
feel
some
irregular
Inclinations
in
himself
towards
the
gratifying
his
Appetites
in
those
things
,
when
he
hath
all
the
Temptations
before
him
?
And
thus
in
all
other
Cases
.
I
grant
indeed
that
a
Man
by
long
Consideration
,
and
a
serious
exercising
himself
in
the
ways
of
Vertue
and
Piety
,
may
bring
himself
to
that
Temper
,
that
he
shall
not
have
so
many
irregular
,
undecent
Motions
in
his
own
Mind
,
upon
any
occasion
whatsoever
,
as
he
was
wont
to
have
;
and
that
those
that
were
formerly
Temptations
to
him
,
will
at
last
be
none
:
But
still
I
say
,
the
first
Motions
and
Workings
of
his
Mind
however
they
be
occasioned
,
are
in
a
great
measure
out
of
his
power
;
he
cannot
stop
them
;
and
therefore
the
Art
of
governing
his
Thoughts
doth
not
lye
there
.
The
second
Proposition
I
lay
down
is
this
,
When
a
Man's
Mind
is
vigorously
affected
and
possessed
,
either
with
the
outward
Objects
of
sense
,
or
with
inward
Passions
of
any
kind
,
in
that
Case
he
hath
little
or
no
Command
of
his
Thoughts
.
His
Mind
at
that
time
will
be
in
a
manner
wholly
taken
up
with
that
it
is
then
full
of
:
Nor
will
he
be
able
,
till
those
Impressions
be
worn
off
,
to
think
freely
of
what
he
pleaseth
.
Thus
for
Instance
,
When
a
Man
is
under
a
sharp
,
tormenting
Pain
;
as
he
cannot
avoid
the
feeling
of
that
Pain
,
so
neither
can
he
avoid
the
thinking
of
it
.
When
one
is
full
of
Grief
for
the
loss
of
a
dear
Relation
;
or
transported
with
Passion
for
some
unworthy
usage
he
hath
met
with
:
It
is
in
vain
to
say
,
Pray
think
not
of
these
Matters
;
for
these
things
must
and
will
in
a
great
measure
imploy
his
Thoughts
,
till
his
Passions
do
cool
,
and
the
Impressions
that
caused
them
be
vanished
.
Thus
,
for
a
Man
to
come
from
some
Business
in
which
he
is
more
than
ordinarily
concerned
;
or
from
the
hearing
some
very
good
or
very
bad
News
;
I
say
,
to
come
fresh
from
this
to
the
saying
his
Prayers
:
I
do
not
,
I
cannot
wonder
,
that
in
this
case
his
Mind
will
be
much
upon
his
Business
,
or
his
News
,
notwithstanding
all
his
endeavours
to
the
contrary
.
For
the
Nature
of
Man
is
such
,
that
he
cannot
so
of
a
sudden
turn
his
mind
from
one
Business
to
another
;
but
that
if
he
did
closely
and
vigorously
apply
himself
to
the
first
Business
,
his
Thoughts
will
for
some
time
run
upon
it
,
even
after
he
hath
applied
his
Mind
to
the
other
.
I
do
not
deny
,
but
that
a
Man
may
often
so
order
his
Affairs
,
as
to
be
able
to
keep
his
Mind
clear
and
free
from
such
Prepossessions
as
I
am
now
speaking
of
,
so
as
that
when
he
comes
to
apply
himself
to
any
Business
he
hath
a
mind
to
,
he
may
intend
it
with
his
whole
Might
.
But
this
I
say
,
If
our
Minds
be
once
engaged
with
warm
Thoughts
about
any
thing
;
it
is
very
hard
,
if
not
impossible
,
to
get
them
disengaged
on
a
sudden
.
So
that
the
Art
of
Governing
our
Thoughts
doth
not
much
lie
in
that
neither
.
Thirdly
,
There
are
some
Cases
likewise
,
where
a
Man's
Thoughts
are
in
a
manner
forced
upon
him
,
from
the
present
Temper
and
Indisposition
of
his
Body
.
So
that
though
he
be
in
no
Passion
,
though
there
be
no
unusual
Objects
of
Sense
that
excite
those
Thoughts
in
him
;
nay
,
though
he
never
so
much
resolve
not
to
think
upon
those
things
;
yet
so
long
as
that
Habit
of
Body
lasts
,
he
cannot
avoid
those
kind
of
thoughts
:
So
that
in
this
Case
also
,
there
is
little
room
left
for
the
Government
of
Thoughts
.
That
which
I
now
say
,
happens
frequently
,
not
only
in
all
sorts
of
Distempers
where
the
Brain
is
visibly
disturbed
,
as
in
Feavers
,
and
the
like
;
which
often
cause
a
thousand
delirous
Fancies
,
and
sometimes
down-right
Madness
and
Distraction
:
But
also
in
other
Cases
where
there
seems
to
be
no
Feaver
,
or
other
visible
Distemper
;
nor
doth
the
Brain
,
as
to
other
matters
,
seem
to
be
at
all
disorder'd
;
but
the
persons
,
in
all
appearance
are
sound
both
in
Body
and
Mind
.
And
this
is
the
Case
of
some
deeply
Hypochondriac
Persons
;
many
of
which
will
be
haunted
with
a
Sett
of
Thoughts
and
Fancies
,
that
they
can
by
no
means
get
rid
of
though
they
desire
it
never
so
earnestly
.
Sometimes
they
cannot
get
it
out
of
their
Heads
,
but
that
they
are
Atheists
and
Infidels
;
they
neither
believe
in
God
nor
in
Jesus
Christ
,
nor
have
any
sense
at
all
of
Religion
.
Sometimes
they
are
tormented
with
Blasphemous
Thoughts
,
and
they
cannot
set
themselves
to
the
Performance
of
any
Office
of
Devotion
but
a
thousand
impious
Fancies
will
come
in
and
spoil
all
.
Sometimes
they
fancy
they
are
guilty
of
several
grievous
Crimes
,
which
it
is
to
be
hoped
,
it
was
hardly
possible
they
should
be
guilty
of
:
nay
,
you
cannot
convince
them
but
that
they
do
every
day
commit
some
of
these
Crimes
,
because
they
imagine
they
give
consent
to
them
.
And
whilst
these
sorts
of
Thoughts
fill
their
Imaginations
,
there
is
not
a
Passage
in
the
Bible
that
they
read
,
nor
a
Sermon
that
they
hear
,
but
they
find
something
in
it
,
which
they
do
so
perversly
apply
to
their
own
Case
,
as
thereby
to
increase
their
trouble
,
but
not
to
get
any
relief
.
I
have
known
several
well-disposed
Persons
,
and
some
of
them
sincerely
Pious
,
that
have
been
in
this
Condition
.
What
now
is
to
be
said
to
this
?
Why
,
it
is
very
certain
that
all
these
Thoughts
and
Fancies
are
thrust
upon
them
,
and
are
not
the
free
,
natural
,
voluntary
Operations
of
their
own
Minds
;
but
the
effects
of
Vapours
or
Hypochondriac
Melancholy
.
Nor
can
the
Persons
themselves
any
more
help
their
thus
Thinking
,
or
Fancying
,
than
they
can
help
the
Disturbances
of
their
Dreams
when
they
have
a
mind
to
sleep
quietly
.
Indeed
we
may
properly
enough
call
these
Fancies
of
theirs
,
their
waking
Dreams
;
as
their
Dreams
are
their
sleeping
Fancies
.
Well
,
but
now
of
all
Persons
whatsoever
,
these
People
are
most
desirous
to
have
Rules
given
them
for
the
Government
of
their
Thoughts
.
And
I
cannot
blame
them
,
because
their
Thoughts
are
certainly
very
Troublesome
.
But
truely
,
if
we
should
speak
pertinently
to
their
Case
,
instead
of
giving
them
Advices
for
the
regulating
their
Thoughts
,
they
should
rather
be
advised
to
look
after
their
Bodies
,
and
by
the
help
of
good
Prescriptions
to
get
rid
of
those
Fumes
and
Vapours
which
occasion
these
Fancies
.
When
the
Cause
is
removed
,
the
effect
will
soon
cease
.
I
do
not
in
the
least
doubt
,
whatever
these
People
may
think
of
their
own
Case
,
but
that
this
is
as
properly
a
Bodily
Disease
as
a
Feaver
,
or
Fits
of
the
Falling
Sickness
.
In
the
mean
time
,
while
they
are
in
this
Condition
,
whatever
Rules
are
proper
to
be
given
to
other
Persons
for
the
Government
of
the
Thoughts
,
of
all
People
living
those
Rules
do
the
least
concern
them
.
For
those
Thoughts
which
they
complain
of
,
do
not
at
all
fall
under
Regulation
or
Government
;
because
they
are
suggested
to
their
Minds
whether
they
will
or
no.
And
for
my
part
,
I
think
it
a
great
deal
more
advisable
(
if
it
could
be
)
to
neglect
and
despise
them
;
than
to
be
perpetually
strugling
and
disputing
with
them
,
and
vexing
themselves
about
them
.
But
,
you
will
say
,
If
Men
be
such
Slaves
to
their
Thoughts
,
and
are
thus
necessarily
passive
under
them
,
where
is
the
Freedom
of
Thought
?
To
this
I
answer
,
In
the
fourth
place
,
out
of
these
three
Cases
I
before
mentioned
,
we
have
Liberty
of
Thinking
,
and
may
chuse
our
own
Thoughts
.
And
that
Liberty
and
Freedom
we
have
in
Thinking
,
doth
,
to
my
apprehension
,
mainly
consist
in
this
,
viz.
That
all
of
us
(
who
are
not
in
the
Circumstances
I
have
been
hitherto
speaking
of
)
can
,
if
we
please
,
apply
our
Minds
more
vigorously
to
one
sort
of
thing
than
to
another
;
and
accordingly
as
we
do
thus
apply
our
Minds
,
so
will
the
most
of
our
Thoughts
be
.
It
is
in
our
power
among
the
multitude
of
Objects
which
present
themselves
to
our
Mind
,
(
as
for
Instance
,
God
,
Vertue
,
Holiness
,
Heaven
,
Wealth
,
Power
,
Greatness
,
Preferments
,
Fine
Cloaths
,
Splendid
Equipage
,
Sensual
Pleasures
,
Recreations
,
Divertisements
,
Knowledge
,
Learning
,
Arts
,
and
the
like
:
)
I
say
,
that
among
all
this
multitude
of
Objects
that
present
themselves
to
our
Minds
)
it
is
in
our
power
to
determine
our selves
,
which
of
them
we
will
dwell
upon
,
and
make
a
Business
of
.
And
accordingly
,
when
at
any
time
we
have
pitched
upon
any
of
them
,
as
a
Business
,
it
is
in
our
power
to
mind
that
Business
either
more
or
less
diligently
.
And
if
it
be
such
a
one
,
as
that
we
mean
in
good
earnest
to
concern
our selves
about
it
,
it
will
then
so
fill
our
Minds
,
as
that
by
attending
to
that
,
we
shall
either
prevent
in
a
great
measure
other
Thoughts
from
coming
into
our
Heads
;
or
if
they
do
come
in
,
they
will
not
long
stay
there
,
but
will
very
speedily
give
place
to
that
which
is
our
main
Business
at
that
time
.
And
the
Reason
of
this
is
plain
;
Because
our
Natures
are
of
that
Make
,
that
two
things
at
once
cannot
well
possess
our
Minds
;
and
therefore
if
we
be
intent
about
one
thing
,
we
cannot
have
much
room
or
leisure
for
Thoughts
of
another
Nature
.
But
then
Fifthly
and
lastly
,
Though
this
that
I
have
said
be
the
true
Nature
of
that
power
we
have
over
our
Thoughts
,
as
to
the
directing
them
to
a
particular
Object
:
Yet
there
is
another
power
we
have
over
them
that
ought
here
more
especially
to
be
considered
;
because
in
it
are
laid
the
very
Foundations
of
Vertue
and
Vice
,
and
upon
account
of
it
,
all
our
thoughts
become
either
morally
good
or
evil
.
That
which
I
mean
is
this
.
Though
we
cannot
in
many
Cases
,
think
always
of
what
we
would
;
nay
,
though
we
cannot
hinder
abundance
of
Thoughts
from
coming
into
our
Minds
against
our
will
:
Yet
it
is
always
in
our
power
to
assent
to
our
Thoughts
,
or
to
deny
our
Consent
to
them
.
And
here
it
is
that
the
Morality
of
our
Thoughts
begins
.
According
as
we
Assent
or
Dissent
to
the
Motions
that
are
made
in
our
Minds
;
so
will
our
Thoughts
have
the
Notion
of
Vertuous
or
Sinful
Thoughts
.
When
any
Temptations
are
presented
to
us
from
without
,
we
cannot
perhaps
(
as
I
said
before
)
avoid
the
feeling
an
irregular
Passion
,
or
Motion
,
or
Inclination
stirring
within
us
upon
occasion
thereof
:
But
yet
at
that
very
time
it
is
in
our
power
,
whether
we
will
comply
with
those
Passions
and
Inclinations
,
or
not
;
whether
we
will
consent
to
them
,
or
not
;
whether
we
will
pursue
them
further
,
or
not
.
Now
if
we
do
not
consent
to
them
,
but
endeavour
to
stop
,
and
stifle
,
and
resist
them
as
soon
as
we
are
aware
of
them
;
there
is
yet
no
harm
done
.
Our
Thoughts
,
how
undecent
or
irregular
soever
they
were
,
are
rather
to
be
accounted
the
Infirmities
of
our
Corrupt
Nature
,
than
our
Sins
properly
so
called
.
And
thus
it
is
likewise
as
to
our
Wandring
Thoughts
in
our
Prayers
.
If
we
strive
against
them
,
and
endeavour
to
keep
our
Minds
in
a
Devout
Composed
Temper
,
and
attend
as
well
as
we
can
to
the
Duty
we
are
about
:
I
say
,
if
we
do
this
,
I
hope
those
Distractions
and
Wandrings
will
never
rise
up
in
Judgment
against
us
.
And
as
for
the
frightful
Blasphemous
Fancies
,
which
,
as
I
told
you
,
some
,
even
Pious
Persons
are
tormented
with
:
As
to
them
,
I
say
,
they
,
of
all
other
irregular
Thoughts
,
have
the
least
danger
of
Sin
in
them
,
though
they
be
not
so
solemnly
and
formally
disputed
with
,
and
contested
against
.
Because
indeed
they
are
so
terrible
in
their
own
Nature
,
that
no
Man
in
his
Wits
,
and
that
hath
any
sense
of
God
or
Goodness
,
can
be
supposed
to
consent
to
them
.
They
are
indeed
great
Infelicities
,
but
by
no
means
any
Sin
,
any
farther
than
we
approve
of
them
;
and
to
approve
of
them
,
for
any
tolerable
good
Man
is
impossible
.
But
then
on
the
other
side
,
If
we
consent
to
any
wicked
Motion
or
Inclination
that
we
feel
in
our selves
;
let
it
come
in
how
it
will
,
never
so
suddenly
,
never
so
unexpectedly
;
if
we
close
with
any
Thought
that
prompts
us
to
Evil
,
so
as
to
be
pleased
with
it
,
to
delight
in
it
,
to
think
of
pursuing
it
,
till
it
be
brought
into
Action
:
In
that
case
we
are
no
longer
to
plead
our
Original
Corruption
;
for
in
that
very
Instant
we
become
Actual
Sinners
,
Actual
Transgressors
of
the
Law
of
God
,
the
Obligation
of
which
reaches
to
our
very
Hearts
and
Thoughts
as
well
as
our
Actions
.
Tho'
yet
we
are
not
so
great
Transgressors
,
so
long
as
our
Sin
is
only
in
Thought
,
or
Desire
,
or
Purpose
;
as
if
it
had
proceeded
to
outward
Action
.
All
this
is
taught
us
for
true
Divinity
,
by
no
less
an
Author
than
St.
James
,
in
the
first
Chapter
of
his
Epistle
,
v.
13
,
14
,
15
,
Let
no
man
say
when
he
is
tempted
,
I
am
tempted
of
of
God
;
for
God
tempteth
no
man
.
But
every
man
is
tempted
when
he
is
drawn
away
of
his
own
lust
,
and
enticed
.
Then
when
lust
hath
conceived
,
it
bringeth
forth
sin
,
and
sin
,
when
it
is
finished
,
bringeth
forth
Death
.
Which
passage
of
the
Apostle
doth
plainly
contain
these
three
Propositions
.
First
,
That
no
man
is
drawn
to
commit
Sin
by
any
State
or
Condition
that
God
hath
put
him
into
;
no
,
nor
by
any
Temptation
,
either
outward
or
inward
,
that
is
presented
to
him
.
It
is
not
a
Sin
to
be
tempted
;
no
,
nor
to
seel
that
we
are
tempted
by
some
disorderly
Inclination
that
arises
in
our
Minds
thereupon
.
But
,
secondly
,
then
our
Sin
begins
,
when
we
yield
to
the
Temptation
,
when
we
are
drawn
away
by
our
own
Lusts
,
and
enticed
,
when
they
get
the
Victory
over
us
,
and
we
do
consent
to
them
.
Then
Lust
hath
conceived
,
and
bringeth
forth
Sin
.
But
,
Thirdly
,
Though
the
very
consent
of
our
Wills
to
a
Temptation
,
be
a
Sin
in
us
;
yet
that
Sin
is
not
so
great
as
it
will
be
afterwards
,
if
it
be
brought
to
Action
.
Sin
in
the
desire
or
purpose
,
is
but
an
Embryo
;
it
is
but
the
first
Rudiments
of
Sin
,
but
when
it
comes
to
be
acted
,
it
is
then
a
Sin
in
its
full
dimensions
;
and
the
Consequences
of
it
may
be
Fatal
without
Repentance
.
Sin
when
it
is
finished
bringeth
forth
Death
.
Having
thus
given
some
Account
,
how
far
our
Hearts
or
Thoughts
do
fall
under
Government
;
I
now
come
to
my
Second
Point
,
that
is
,
to
treat
of
the
Art
of
Governing
them
,
or
to
lay
down
the
necessary
Rules
and
Directions
which
are
to
observed
in
order
thereunto
.
And
we
shall
not
need
to
go
far
for
these
Rules
,
for
they
will
all
naturally
flow
from
the
Principles
I
have
already
laid
down
.
And
I
think
,
they
may
conveniently
enough
be
reduced
likewise
to
these
Five
following
.
First
,
From
what
hath
been
said
,
it
appears
,
that
the
First
and
great
Point
to
be
done
by
us
,
if
we
would
keep
our
Hearts
in
a
good
Frame
,
and
order
our
Thoughts
to
good
purposes
,
is
,
that
we
rightly
pitch
our
main
Designs
;
that
we
chuse
that
for
the
great
business
of
our
Lives
,
that
really
ought
to
be
so
.
Now
what
that
is
,
can
bear
no
dispute
with
any
Man
that
will
fairly
use
his
Reason
.
For
certainly
,
that
which
is
our
greatest
Concernment
in
the
World
,
ought
to
be
our
greatest
Business
and
Design
in
the
World
.
And
it
is
evident
to
every
one
,
that
believes
he
hath
a
Soul
to
save
,
that
his
greatest
Concernment
of
all
,
is
,
to
approve
himself
to
that
God
who
made
him
,
and
disposes
of
all
his
affairs
;
and
who
accordingly
as
we
sincerely
endeavour
,
or
not
endeavour
to
serve
him
,
will
make
us
either
very
Happy
,
or
very
Miserable
,
both
in
this
Life
and
the
other
.
So
that
there
can
,
as
I
said
,
be
no
Dispute
about
what
ought
to
be
the
great
Business
and
Design
of
our
whole
Lives
,
and
to
which
all
other
Businesses
must
yield
.
Now
if
we
be
so
wise
,
as
really
to
propose
this
as
our
main
End
,
and
resolve
to
mind
it
,
and
follow
it
as
such
;
I
say
,
if
we
be
so
wise
as
to
do
this
;
we
have
made
a
very
great
step
towards
the
obtaining
a
security
to
our selves
,
that
the
greatest
part
of
our
Thoughts
and
Desires
,
and
Affections
,
will
be
such
as
they
should
be
;
such
as
will
be
acceptable
to
God
,
and
satisfactory
to
our selves
.
For
as
I
told
you
before
,
whatever
is
our
main
Business
,
be
it
what
it
will
,
it
will
,
in
a
great
measure
,
draw
all
our
Thoughts
to
it
.
Our
Natures
are
so
contrived
that
we
must
always
be
thinking
of
something
or
other
.
But
then
they
are
so
contrived
likewise
,
that
we
think
most
of
that
,
which
is
most
in
our
Eye
,
most
in
our
Esteem
,
most
in
our
Pursuit
.
And
this
is
that
which
our
Saviour
tells
us
;
Where
your
treasure
is
,
there
will
your
heart
be
also
.
Whatever
it
be
that
you
place
your
Happiness
in
,
upon
that
will
your
Thoughts
run
;
upon
that
will
your
Desires
,
your
Inclinations
,
your
Affections
,
be
fixed
.
We
have
a
World
of
instances
of
the
truth
of
this
every
day
before
our
Eyes
.
If
a
Man
hath
set
his
heart
on
Money
,
and
proposeth
it
to
himself
,
as
the
Business
of
his
Life
,
to
be
Rich:
Why
,
I
dare
say
,
such
an
one
will
own
to
you
,
that
most
of
his
Thoughts
are
upon
that
Project
;
and
that
he
finds
it
so
far
from
being
difficult
to
keep
his
Mind
close
and
steady
to
his
Main
Interest
,
as
he
calls
it
;
that
it
is
rather
difficult
to
him
to
think
of
any
other
Matters
.
If
a
Man
be
given
up
to
Pleasure
,
and
thinks
nothing
worthy
his
living
for
,
but
Wine
and
Women
,
and
good
Eating
and
good
Company
;
Is
it
not
natural
to
such
an
one
to
bend
all
his
Thoughts
that
way
?
Or
doth
he
put
any
force
or
violence
upon
himself
,
in
thinking
and
contriving
all
the
day
long
,
how
to
bring
to
pass
the
Gratification
of
his
Lusts
or
his
Appetites
.
Why
,
my
Brethren
,
if
we
did
all
of
us
in
good
earnest
make
the
Service
of
God
,
and
the
purchasing
Heaven
and
Happiness
to
our selves
,
as
much
our
Business
,
our
End
,
our
Design
,
as
these
Men
make
Wealth
or
Pleasure
to
be
theirs
,
we
should
certainly
be
thus
affected
.
The
common
Course
of
our
Thoughts
,
would
naturally
and
easily
,
without
the
least
constraint
,
run
upon
those
Objects
:
And
we
should
take
as
great
delight
in
Thinking
of
our
Treasure
,
and
Contriving
for
the
obtaining
of
it
;
as
they
do
in
Thinking
and
Projecting
for
theirs
.
I
say
,
Thus
it
would
be
with
us
.
For
I
cannot
for
my
Life
apprehend
,
what
Charms
there
can
be
in
Worldly
or
Sensual
Things
,
to
attract
a
Man's
Mind
;
what
Fetters
there
can
be
in
them
,
to
bind
his
Thoughts
,
and
tye
them
to
themselves
:
But
that
there
are
the
same
,
or
greater
,
in
Vertue
and
Goodness
;
in
the
Love
and
Favour
of
God
;
in
a
Pure
Conscience
here
,
and
Eternal
Glory
hereafter
:
Always
provided
,
that
they
are
as
much
made
the
Objects
of
our
Choice
and
Pursuit
,
as
the
other
.
And
therefore
I
cannot
but
suspect
,
where
we
see
Men
so
very
cold
and
backward
to
Spiritual
Things
;
and
so
apt
to
spend
all
their
Thoughts
upon
trifling
,
vain
,
or
worldly
Matters
,
that
it
is
with
a
great
deal
of
Pains
and
Reluctancy
,
that
they
can
bring
themselves
to
think
of
their
Everlasting
Concernments
:
I
say
,
I
cannot
but
suspect
that
these
Persons
have
not
yet
laid
up
their
Treasure
in
Heaven
,
as
our
Saviour
expresseth
it
;
they
have
not
yet
so
wholly
devoted
themselves
to
the
Service
of
God
,
as
to
make
it
their
Main
Business
.
When
once
they
have
done
that
,
I
dare
assure
them
,
they
will
find
it
so
far
from
being
a
force
upon
them
,
to
think
of
good
things
,
that
it
will
be
very
natural
to
them
;
and
they
will
find
the
greatest
Pleasure
in
the
World
in
so
doing
.
Secondly
,
Whoever
would
keep
his
Heart
always
in
a
good
Frame
,
and
be
able
to
give
a
good
Account
of
his
Thoughts
to
God
,
must
have
an
especial
care
to
avoid
two
things
,
viz.
Idleness
,
and
loose
Company
.
For
both
of
these
do
strangely
unhinge
a
Man's
Mind
;
and
disarm
it
of
that
Severity
,
which
is
its
best
guard
and
defence
against
Evil
Thoughts
;
and
make
it
become
an
easie
prey
to
every
Temptation
that
will
attack
it
.
A
wise
Man
should
never
be
at
such
a
pass
,
as
to
say
,
I
have
nothing
to
do
,
I
do
not
know
how
to
spend
my
next
Hour
:
But
should
so
order
the
Course
of
his
Life
,
that
all
the
Portions
of
his
Time
,
as
much
as
is
possible
,
may
be
filled
with
some
useful
,
or
at
least
come
innocent
Imployment
.
It
is
Idleness
,
and
having
nothing
to
do
,
that
is
the
Mother
of
most
of
those
vain
,
and
unprofitable
,
and
sinful
Fancies
,
in
which
some
Men
spend
their
days
.
And
whereas
Temptations
do
now
and
then
come
in
the
way
of
other
Men
;
the
Idle
Man
is
forced
to
seek
out
Temptations
for
the
shipwrack
of
his
Vertue
.
And
therefore
no
wonder
if
he
that
seeks
them
,
finds
abundance
of
them
.
And
truely
,
Loose
and
Impertinent
Conversation
,
which
was
the
other
thing
I
named
,
though
its
looks
something
with
a
better
Grace
yet
is
not
much
better
than
Idleness
.
For
where-ever
it
is
much
used
,
it
will
so
emasculate
a
Man's
Mind
,
and
take
off
the
edge
and
vigour
of
it
,
as
to
serious
things
,
that
he
cannot
easily
get
it
into
a
good
Frame
again
.
Evil
Communication
(
saith
St.
Paul
)
doth
corrupt
good
Manners
.
And
therefore
those
people
,
a
great
part
of
whose
Life
is
taken
up
in
gadding
up
and
down
;
in
Play
;
in
merry
Meetings
;
in
telling
or
hearing
idle
Stories
,
and
the
like
:
It
is
impossible
but
their
Thoughts
and
Inclinations
,
and
the
whole
Frame
of
their
Hearts
will
be
suitable
;
that
is
to
say
,
very
frothy
;
very
light
and
foolish
;
not
to
say
,
profane
,
and
wicked
,
and
Atheistical
too
,
if
the
Company
they
much
converse
with
,
be
of
that
strain
.
Thirdly
,
Another
thing
of
great
moment
,
for
the
keeping
our
Hearts
,
is
,
to
be
as
attentive
as
is
possible
to
the
first
Motions
of
our
Minds
;
and
whenever
we
find
that
they
tend
toward
something
that
is
forbidden
,
to
stop
them
as
soon
as
we
can
.
We
cannot
,
as
I
told
you
before
,
often
prevent
irregular
Desires
,
or
Passions
,
or
Inclinations
,
from
arising
in
our
Minds
,
upon
sundry
occasions
.
But
this
we
can
do
:
As
soon
as
we
are
aware
of
them
,
we
can
refuse
our
Consent
to
them
;
(
and
in
that
case
I
hope
they
will
not
be
imputed
to
us
as
Sins
;
)
Nay
,
not
only
so
,
but
we
can
refuse
their
breaking
out
,
or
shewing
themselves
in
our
Words
,
or
our
Actions
.
For
the
Motions
of
our
outward
Members
are
all
at
our
Command
,
though
the
first
Motions
of
our
Minds
be
not
.
Here
therefore
will
ly
a
main
Point
in
the
Art
of
well
governing
our
Minds
and
Thoughts
.
You
cannot
perhaps
,
for
instance
,
prevent
a
sudden
Passion
of
Anger
from
rising
in
your
Minds
upon
twenty
Accidents
;
But
as
soon
as
you
feel
this
Passion
,
you
can
thus
far
stifle
it
;
you
can
seal
up
your
Mouth
,
so
that
the
Passion
shall
not
vent
it self
in
unseemly
Words
;
And
if
you
will
withdraw
that
Fuel
from
the
new-kindled
Fire
,
it
will
soon
be
extinguished
,
and
die
.
Whereas
if
you
suffer
it
to
break
out
in
bitter
Speeches
and
Expressions
,
it
will
flame
beyond
measure
.
Thus
again
if
any
undecent
,
impure
Fancies
or
Desires
should
be
excited
in
you
upon
any
occasion
:
It
was
not
perhaps
in
your
power
to
keep
them
from
coming
into
your
Minds
:
But
it
is
in
your
power
to
withdraw
from
the
Temptation
that
caused
them
;
and
to
endeavour
to
direct
your
Thoughts
to
some
other
Object
;
at
least
not
to
proceed
one
step
in
any
outward
Action
towards
the
accomplishing
of
those
Desires
.
If
you
take
this
Course
,
the
Disturbance
of
your
Mind
will
soon
cease
,
and
you
will
return
presently
to
your
ordinary
Temper
.
And
let
me
tell
you
this
further
;
That
by
your
being
thus
careful
to
resist
and
smother
the
first
beginnings
of
Sin
;
you
will
not
only
preserve
,
in
a
great
measure
,
the
Innocency
of
your
Minds
under
the
present
Temptation
;
but
you
will
also
have
this
farther
advantage
,
that
by
this
means
,
you
increase
your
Power
over
your
Thoughts
,
against
the
next
time
that
the
Temptation
returns
.
Every
check
you
give
to
the
first
motions
of
Sin
,
makes
the
next
assault
of
them
the
less
furious
.
And
if
you
do
constantly
use
your selves
,
thus
to
Guard
and
Watch
over
your
Hearts
;
you
will
in
time
obtain
such
a
Command
over
them
,
that
you
will
not
be
troubled
with
a
quarter
of
those
irregular
desires
,
and
passions
,
which
heretofore
upon
several
Occasions
used
to
be
kindled
in
you
.
By
this
Method
you
will
strengthen
your
Faculties
,
and
enlarge
your
Powers
;
and
by
degrees
bring
your selves
to
that
happy
Temper
of
Soul
,
that
there
will
be
no
great
War
between
the
Law
of
your
Members
,
and
the
Law
of
your
Minds
:
But
the
World
and
the
Flesh
will
be
Crucified
to
you
,
as
you
are
to
them
;
that
I
may
use
St.
Paul's
Expressions
.
But
then
Fourthly
,
That
you
may
be
able
not
only
to
keep
bad
Thoughts
out
of
your
Minds
;
but
also
to
have
a
constant
spring
of
good
ones
;
there
are
some
particular
Exercises
very
proper
for
this
purpose
to
be
recommended
.
Such
I
mean
as
these
,
Converse
with
discreet
and
pious
Persons
;
Reading
good
Books
,
especially
the
Holy
Scriptures
;
taking
times
of
Meditation
and
Recollection
;
and
above
all
,
Fervent
and
Constant
Prayer
to
God
.
It
is
not
to
be
told
how
every
one
of
these
things
doth
help
to
inspire
us
with
good
Thoughts
and
Purposes
.
A
little
passage
now
and
then
,
though
but
occasionally
dropt
in
Conversation
,
that
is
to
the
business
of
Vertue
and
Goodness
,
will
supply
us
some
times
with
matter
for
good
Thoughts
for
a
considerable
while
after
.
What
lasting
Impressions
then
,
do
you
think
,
would
be
left
upon
our
Minds
,
if
we
made
it
our
constant
Exercise
every
day
,
to
read
or
hear
something
out
of
the
Bible
,
or
some
other
good
Book
,
with
a
design
to
grow
Better
thereby
?
But
above
all
things
,
we
must
take
care
to
be
diligent
and
serious
in
our
Applications
to
the
Throne
of
Grace
:
it
is
Hearty
Prayer
and
Devotion
,
that
,
when
all
is
done
,
will
prove
the
most
Effectual
Means
,
for
the
keeping
our
Hearts
steady
to
that
which
is
Good
,
and
securing
them
from
the
pollutions
of
the
sensible
Earthly
Objects
that
do
surround
us
.
O
therefore
let
us
be
constant
in
our
Religious
Offices
.
Nay
,
let
us
take
every
opportunity
that
our
Affairs
will
allow
us
,
of
raising
our
Minds
to
God
,
and
thanking
him
for
his
Infinite
Love
and
Goodness
to
us
;
and
imploring
the
continual
Influences
of
his
Grace
and
Holy
Spirit
,
and
re-inforcing
our
Vows
and
Purposes
of
persevering
in
his
Service
.
By
this
means
we
shall
come
to
lead
Spiritual
Lives
indeed
.
Our
Souls
will
be
a
perpetual
Fountain
of
good
Thoughts
.
And
while
we
live
here
,
our
Conversation
will
be
in
Heaven
.
For
God
and
Christ
,
and
the
things
above
will
have
our
Hearts
,
though
the
World
hath
our
Bodies
.
But
then
,
in
the
Fifth
and
last
place
,
Notwithstanding
what
I
have
hitherto
said
,
concerning
the
Diligence
with
which
we
are
to
keep
our
Hearts
;
yet
this
is
always
to
be
remembered
,
That
with
our
Diligence
we
must
be
careful
to
joyn
Discretion
.
My
Meaning
is
this
,
We
must
have
a
care
not
to
intend
our
Thoughts
immoderately
,
and
more
than
our
Tempers
will
bear
,
even
to
the
best
things
:
But
we
must
so
keep
our
Hearts
,
as
at
the
same
time
to
preserve
our
Healths
,
and
keep
up
the
Vigour
of
our
Minds
.
And
the
way
to
do
that
,
is
,
Not
to
put
them
too
much
,
or
too
long
,
upon
the
stretch
at
any
one
time
:
But
to
relax
them
when
there
is
occasion
,
and
to
let
them
run
out
,
and
entertain
themselves
upon
any
thing
that
comes
next
to
hand
,
so
long
as
it
is
Innocent
.
It
is
a
vain
thing
to
imagine
,
that
we
can
always
be
thinking
of
our
great
Business
;
or
that
we
can
always
be
a
Praying
,
or
Reading
,
or
Meditating
;
or
,
that
,
as
our
Condition
is
in
this
World
,
even
the
greater
part
of
our
Thoughts
should
be
such
as
we
call
Devout
and
Religious
Thoughts
.
God
hath
provided
a
great
deal
of
other
Business
for
us
to
apply
our
Minds
to
,
so
long
as
we
live
in
this
World
.
And
by
minding
that
diligently
and
conscientiously
,
we
do
serve
God
as
acceptably
,
as
if
we
were
Reading
or
Praying
.
Nay
even
then
,
when
we
have
no
urgent
Business
upon
our
hands
to
take
up
our
Minds
,
it
is
not
necessary
that
we
should
be
always
thinking
of
Religion
.
Nor
would
I
call
every
Thought
,
a
vain
,
or
an
idle
,
or
a
sinful
Thought
,
that
hath
not
God
,
or
our
Spiritual
Concernments
for
its
Object
.
Even
the
most
Spiritually
minded
among
us
,
must
oftentimes
be
content
to
be
entertained
with
such
Thoughts
as
our
Company
,
or
our
Temper
,
or
the
present
Circumstances
we
are
in
,
do
suggest
to
us
.
And
provided
those
Thoughts
be
innocent
,
and
do
not
intrench
upon
the
Laws
of
Piety
and
Purity
,
and
Charity
;
be
they
otherwise
very
trifling
and
impertinent
:
I
say
,
I
would
not
look
upon
them
as
ill
Thoughts
,
nor
have
any
one
angry
at
himself
upon
account
of
them
.
The
truth
of
it
is
,
so
long
as
we
consist
of
Bodies
and
Souls
,
we
cannot
always
be
thinking
of
serious
things
.
They
indeed
are
the
Wisest
that
think
of
them
most
,
but
it
is
even
dangerous
to
attempt
to
think
of
them
always
.
For
,
as
most
Mens
Constitutions
are
,
that
is
the
ready
way
to
spoil
the
Habit
of
our
Bodies
,
and
by
that
means
to
render
our
Minds
perfectly
unfit
for
Thinking
at
all
,
to
any
good
Purposes
.
Thus
have
I
laid
before
you
the
Main
Things
wherein
,
as
I
do
believe
,
the
right
Governing
our
Thoughts
doth
consist
.
And
I
doubt
not
they
are
so
safe
,
and
so
effectual
,
that
whosoever
will
sincerely
practise
them
,
as
far
as
he
can
,
will
so
keep
his
Heart
,
that
the
Issues
from
thence
in
his
Life
and
Conversation
will
be
Happy
and
Prosperous
.
I
conclude
all
with
the
Collect
of
this
Day
.
Almighty
God
,
who
seest
that
we
have
no
power
of
our selves
to
help
our selves
;
Keep
us
both
outwardly
in
our
Bodies
,
and
inwardly
in
our
Souls
;
that
we
may
be
defended
from
all
Adversities
which
may
happen
to
the
Body
,
and
from
all
EVIL
THOVGHTS
which
may
assault
and
hurt
the
Soul
,
through
Jesus
Christ
our
Lord
.
SERMON
XV.
Preach'd
before
the
KING
,
AT
St.
JAMES'S
,
March
13.
1697
/
8.
LUKE
xviii
.
1.
And
he
spake
a
Parable
unto
them
,
to
this
end
,
That
men
ought
always
to
pray
,
and
not
to
faint
.
THE
Parable
which
our
Saviour
spake
unto
them
to
this
end
was
this
;
There
was
in
a
City
a
Judge
,
who
feared
not
God
nor
regarded
Men
,
and
there
was
a
Widow
in
that
City
,
and
she
came
to
him
saying
,
Avenge
me
of
my
Adversary
.
And
he
would
not
for
a
while
:
But
afterwards
he
said
within
himself
,
Though
I
fear
not
God
,
nor
regard
Man
;
Yet
because
this
Widow
troubleth
me
,
I
will
avenge
her
,
lest
by
her
continual
coming
she
weary
me
.
The
Application
of
this
Parable
is
easie
and
natural
.
If
a
Man
that
neither
fears
God
,
nor
regards
Men
;
hath
neither
Sense
of
Religion
nor
Humanity
;
may
be
supposed
to
be
so
far
prevail'd
upon
by
the
earnest
Prayer
of
a
miserable
necessitous
Person
,
as
to
grant
the
Request
made
to
him
,
and
to
administer
Relief
to
the
Supplicant
,
merely
upon
account
of
the
Continuance
,
and
Importunity
of
the
Petitions
that
are
put
up
:
Then
how
much
more
ought
we
to
think
that
God
,
who
is
Infinite
Goodness
it self
;
who
is
always
kind
and
bountiful
to
his
Creatures
;
who
delights
to
do
good
to
them
,
even
without
their
seeking
and
desiring
it
;
and
who
is
so
far
from
being
at
any
Pains
or
Trouble
for
the
supplying
their
Wants
,
that
it
is
altogether
as
easie
to
him
to
do
,
what
is
requested
of
him
,
as
not
to
do
it
:
I
say
,
How
much
more
ought
we
to
think
that
this
God
,
upon
our
earnest
and
hearty
Prayer
to
him
for
any
thing
we
stand
in
need
of
,
will
return
us
a
kind
Answer
,
and
grant
us
such
Supplies
as
are
proper
for
us
.
But
then
we
are
to
remember
,
that
we
Pray
always
,
and
faint
not
.
We
must
be
diligent
,
and
importunate
,
and
persevering
in
our
Devotions
,
otherwise
we
are
not
to
expect
any
more
favourable
return
of
them
,
than
the
Judge
in
the
Parable
made
to
the
Widow
upon
her
once
or
twice
putting
up
her
Petitions
to
him
.
This
is
the
Effect
of
the
Parable
.
I
mean
not
now
farther
to
insist
on
it
,
but
to
stick
to
that
point
for
the
sake
of
which
our
Saviour
framed
it
.
Jesus
spake
a
Parable
unto
them
to
this
end
,
That
men
ought
always
to
pray
,
and
not
to
faint
.
But
what
is
meant
by
praying
always
,
and
not
fainting
which
our
Lord
here
obliges
us
to
?
Is
it
to
be
always
on
our
knees
,
and
to
mind
no
other
business
but
Devotion
?
So
indeed
(
they
say
)
some
of
ancient
times
expounded
it
;
but
we
meet
with
them
no where
,
but
in
the
Catalogues
of
the
Hereticks
.
No
certainly
,
to
pray
always
,
and
not
to
faint
,
doth
imply
a
quite
different
thing
,
of
which
I
shall
give
an
account
in
the
following
partiticulars
.
First
,
These
words
import
,
that
we
should
be
always
in
a
praying
Temper
,
in
such
a
Disposition
of
mind
,
that
we
always
carry
about
us
,
and
have
within
us
the
necessary
Requisites
of
hearty
Prayer
;
that
is
to
say
,
a
firm
Belief
of
God
and
his
Providence
,
a
lively
Sense
of
our
own
Sinfullness
,
and
Weakness
,
and
manifold
Necessities
;
and
an
entire
,
humble
,
constant
Dependence
upon
the
Divine
Goodness
for
the
Supply
of
them
.
In
such
a
Frame
of
Soul
as
this
,
I
take
,
That
Spirit
of
Prayer
and
Supplication
,
mentioned
in
the
Scriptures
,
to
consist
.
Secondly
,
To
pray
always
,
likewise
imports
,
that
upon
every
solemn
Occasion
we
should
actually
address
our selves
to
God
:
seeking
help
from
him
in
all
the
straits
and
difficulties
we
happen
into
;
rendring
our
acknowledgments
for
every
Good
that
arrives
to
us
in
our
lives
;
and
imploring
his
Protection
,
his
Guidance
,
his
Blessing
upon
us
,
in
every
Work
of
Moment
that
we
go
about
.
Thirdly
,
It
imports
farther
that
we
should
at
least
twice
every
day
,
either
in
publick
,
or
in
private
,
offer
up
the
Sacrifice
of
Prayer
and
Praise
in
a
solemn
manner
unto
God
.
Less
than
this
(
I
think
)
this
Phrase
of
Praying
always
,
as
likewise
that
other
Expression
of
St.
Paul
,
pray
without
ceasing
:
less
than
this
,
I
say
,
they
cannot
signifie
;
but
how
much
more
I
now
enquire
not
.
It
is
indeed
very
probable
,
as
Interpreters
have
noted
,
that
these
Expressions
are
borrowed
from
,
and
have
respect
to
the
daily
Sacrifices
among
the
Jews
.
Every
day
twice
(
that
is
to
say
,
in
the
Morning
,
and
in
the
Evening
)
by
the
Appointment
of
God
,
was
offer'd
up
a
Sacrifice
in
the
Temple
;
to
which
the
Devout
People
resorted
:
Which
Sacrifice
is
in
Scripture
called
by
the
Name
of
the
continual
Sacrifice
,
the
daily
Sacrifice
;
the
never-ceasing
Sacrifice
;
and
this
in
Contra-distinction
to
the
occasional
Sacrifices
which
pious
Persons
used
to
bring
thither
.
If
now
this
be
a
true
account
of
these
Expressions
,
we
cannot
be
said
to
pray
always
,
to
pray
without
ceasing
,
to
pray
continually
,
unless
we
do
at
least
twice
every
day
,
in
the
Morning
,
and
in
the
Evening
offer
up
our
solemn
Sacrifice
of
Prayer
to
God
.
But
Fourthly
,
To
pray
always
,
and
not
to
faint
,
Implies
great
Earnestness
and
Importunity
in
our
Prayers
.
It
imports
that
we
should
not
faintly
Address
to
God
,
but
with
Affection
and
Fervour
;
with
a
deep
Sence
of
our
Sins
,
and
of
our
Wants
;
and
a
serious
and
fixed
Attention
to
what
we
are
about
;
and
with
very
ardent
desires
,
and
hungring
and
thirsting
after
that
Grace
,
or
that
Pardon
,
or
that
Blessing
that
we
pray
for
.
And
this
is
that
kind
of
Prayer
which
St.
James
Styles
the
effectual
fervent
Prayer
of
a
Righteous
man
,
which
,
availeth
much
.
Lastly
,
To
pray
always
,
and
not
to
faint
,
imports
Continuance
and
Perseverance
in
our
Prayers
.
That
we
do
not
pray
by
Fits
and
Starts
,
and
then
intermit
our
Devotion
;
but
constantly
keep
up
the
Fervour
of
our
Minds
towards
God
:
Not
giving
over
our
Prayers
,
continuing
instant
in
Prayer
,
as
the
Apostle
speaks
,
and
watching
thereunto
with
all
perseverance
.
These
are
the
chief
things
which
are
comprized
in
this
Command
of
our
Saviour
.
Now
to
recommend
the
Practice
hereof
to
you
,
and
to
offer
some
Arguments
to
perswade
every
one
thus
to
pray
always
,
and
not
to
faint
,
is
that
which
I
design
in
the
remaining
part
of
this
Discourse
.
I
do
not
know
how
it
comes
to
pass
,
that
Men
have
generally
so
great
an
Aversion
to
this
Duty
of
Prayer
.
They
are
very
hardly
got
to
it
.
They
are
glad
of
any
Pretence
in
the
World
to
be
excused
from
it
.
And
when
they
do
come
to
perform
their
Devotions
,
(
which
among
many
is
not
oftner
than
the
Laws
or
Customs
of
the
Countrey
oblige
them
to
)
how
soon
are
they
weary
of
them
!
How
little
do
they
attend
to
the
siness
they
are
about
!
As
if
indeed
Prayer
was
one
of
the
greatest
Burdens
that
God
could
lay
upon
Human
Nature
.
Whereas
in
truth
,
if
our
Lusts
and
Passions
were
out
of
the
way
,
and
Men
could
be
brought
to
give
themselves
the
Liberty
of
considering
things
equally
;
we
should
be
convinced
that
there
is
no
Work
that
a
Man
can
apply
himself
to
;
no
Action
that
he
can
perform
,
to
which
there
are
greater
Invitations
,
greater
Motives
;
nay
,
I
was
going
to
say
,
greater
Temptations
of
all
sorts
,
than
to
this
of
Prayer
.
Suppose
one
would
set
himself
to
perswade
any
of
us
to
the
Practice
of
some
particular
thing
which
he
hath
a
Mind
to
recommend
to
us
;
what
more
effectual
Method
could
he
take
for
the
carrying
of
his
Point
,
than
to
lay
before
us
the
common
Heads
of
Arguments
,
by
which
all
Mankind
are
prevailed
upon
to
undertake
any
Business
or
Action
?
And
then
to
convince
us
,
that
the
thing
he
would
perswade
us
to
,
is
recommendable
upon
all
these
accounts
.
As
for
instance
,
That
it
is
a
thing
fit
,
and
decent
,
and
reasonable
to
be
done
.
Nay
,
't
is
a
thing
we
are
oblig'd
in
duty
to
do
,
even
so
far
oblig'd
,
that
we
act
against
our
Natures
,
if
we
do
it
not
.
Nor
have
we
any
just
Exception
against
it
.
It
is
the
most
easie
thing
in
the
World
.
It
will
put
us
to
no
manner
of
Trouble
,
or
Pains
,
or
Self-Denial
.
So
far
from
that
,
that
it
is
very
pleasant
and
delightful
.
And
not
only
so
,
but
also
highly
creditable
and
honourable
.
And
,
which
is
the
Top
of
all
,
the
Benefits
and
Advantages
we
shall
receive
from
it
are
extremely
great
in
all
respects
.
If
now
,
I
say
,
a
Man
can
make
all
these
things
good
of
the
Point
he
would
perswade
us
to
;
sure
all
the
World
must
account
us
out
of
our
Wits
,
if
we
do
not
follow
his
Advice
.
Yet
all
these
things
,
it
may
be
evidently
made
to
appear
,
are
true
of
Prayer
,
and
that
too
in
a
higher
degree
than
of
most
things
in
the
World
.
What
therefore
can
be
desired
in
this
Exercise
to
recommend
the
Practice
thereof
to
us
that
it
hath
not
?
And
what
must
be
concluded
of
us
,
if
,
notwithstanding
all
this
,
we
continue
obstinate
in
our
Neglects
of
it
?
Give
me
leave
to
speak
a
little
to
these
several
Particulars
.
First
of
all
;
Doth
it
recommend
any
thing
to
our
Practice
that
it
is
fit
,
and
decent
,
and
reasonable
to
be
done
?
Then
certainly
we
must
needs
think
our selves
obliged
to
the
constant
Practice
of
this
Point
we
are
speaking
of
.
For
there
is
nothing
that
doth
more
become
us
;
nor
is
any
thing
more
undecent
,
or
more
unreasonable
than
the
Neglect
of
it
.
Is
it
not
fit
that
the
Sovereign
Lord
of
us
,
and
of
the
World
should
be
acknowledged
by
us
?
That
we
who
,
do
continually
depend
upon
him
,
should
ever
and
anon
be
looking
up
to
him
,
and
expressing
that
Dependence
?
Is
it
not
fit
that
we
,
who
every
moment
experience
a
thousand
Instances
of
his
Kindness
,
partake
of
a
thousand
Mercies
and
Favours
of
his
,
and
must
perish
the
next
Minute
unless
they
be
continued
to
us
;
Is
it
not
highly
fit
and
reasonable
(
I
say
)
that
we
should
take
notice
at
least
of
these
things
to
this
our
Benefactor
?
We
should
think
it
very
ill
Manners
to
pass
by
our
Prince
,
or
even
any
of
our
Betters
,
without
saluting
them
,
or
some
way
or
other
testifying
our
Respect
to
them
,
tho'
they
had
no
way
particularly
obliged
us
:
But
if
we
were
beholding
to
them
for
our
daily
Bread
;
to
come
into
their
Presence
without
taking
notice
of
them
,
or
their
Bounty
to
us
,
would
be
intolerable
.
How
much
more
intolerable
therefore
must
it
be
,
to
pass
by
God
Almighty
day
after
day
;
nay
,
to
be
in
his
Presence
continually
,
(
as
indeed
we
always
are
)
and
yet
neither
to
pay
any
Homage
or
Reverence
to
him
,
as
He
is
our
Supreme
Lord
,
nor
to
make
any
Acknowledgments
,
as
He
is
our
daily
Preserver
and
Benefactor
.
If
we
had
any
sense
of
Ingenuity
,
we
should
blush
to
think
of
passing
a
Day
without
several
times
lifting
up
our
Minds
,
and
doing
our
Respects
to
Almighty
God
,
tho'
there
was
no
other
ill
in
the
Neglect
,
than
only
the
horrible
Rudeness
and
ill
Manners
that
it
discovers
in
us
.
But
,
Secondly
;
The
constant
Exercise
of
Prayer
is
not
only
recommended
to
us
under
the
notion
of
a
very
decent
and
reasonable
thing
,
but
as
an
indispensable
Duty
.
God
Almighty
hath
most
strictly
charged
it
upon
us
,
and
we
are
Transgressors
of
his
Laws
if
we
do
not
practise
it
.
Nature
it self
speaks
sufficiently
plain
in
this
matter
.
And
where-ever
God
hath
to
the
Law
of
Nature
super-added
any
Revelation
of
his
Will
,
this
Duty
we
are
speaking
of
fails
not
to
make
up
a
considerable
part
of
it
.
It
would
be
endless
to
mention
all
that
is
said
upon
this
Head
by
our
Lord
and
his
Apostles
in
the
new
Testament
.
I
have
told
you
already
that
they
oblige
us
to
no
less
than
Praying
always
,
Praying
without
ceasing
.
They
use
likewise
abundance
of
other
Expressions
to
the
like
purpose
.
They
bid
us
,
every
where
to
lift
up
holy
hands
.
In
every
thing
to
make
our
Supplications
known
unto
God
.
To
pray
in
the
Spirit
with
all
Prayer
and
Supplication
,
and
and
to
watch
thereunto
with
all
perseverance
.
If
it
be
said
there
is
no
such
express
command
for
Prayer
in
that
Revelation
which
was
made
to
the
Jews
;
I
answer
,
It
is
a
great
Mistake
.
The
Prophets
do
over
and
over
again
injoin
it
as
the
Principal
Part
of
the
Worship
of
God
.
And
those
that
live
without
Praying
are
by
those
Inspired
Writers
rank'd
among
the
Atheists
.
And
accordingly
all
the
Devout
Men
of
that
Church
spent
much
of
their
Time
in
this
Exercise
.
David's
manner
was
to
pray
seven
times
a
Day
.
And
Daniel
took
himself
to
be
so
much
obliged
to
the
frequent
Practice
of
this
Duty
;
that
rather
than
break
his
Custom
of
performing
his
Solemn
Devotions
three
times
a
day
,
he
would
expose
himself
to
the
Den
of
Lyons
.
Nay
,
Thirdly
;
So
great
is
our
obligation
to
frequent
Prayer
,
that
he
acts
against
his
Nature
whosoever
doth
not
practise
it
.
For
,
in
truth
,
Prayer
is
the
proper
and
peculiar
Duty
of
Man
,
as
he
is
a
Man
.
That
which
constitutes
the
nature
of
Man
,
and
doth
formally
difference
,
and
distinguish
him
from
all
other
Animals
,
is
,
not
so
much
the
power
of
Reason
,
as
the
capacity
of
being
Religious
.
There
are
some
Foot-steps
of
an
obscure
Reason
to
be
observed
in
many
Creatures
besides
Man
;
But
in
none
,
except
Him
,
is
there
found
any
sense
of
a
Deity
,
or
Disposition
towards
Religion
,
or
any
thing
that
looks
like
it
.
That
seems
to
be
the
Prerogative
of
Mankind
.
God
endowed
them
,
and
them
only
with
Spirits
capable
of
Reflecting
upon
the
Author
of
their
Beings
,
and
of
making
acknowledgments
and
performing
Religious
Worship
to
him
.
So
that
to
Worship
God
,
to
converse
with
him
in
the
exercise
of
Devotion
,
to
Pray
,
and
give
Thanks
for
his
Benefits
,
may
be
truly
said
to
be
the
proper
Office
of
a
Man
as
Man
;
The
natural
exercise
of
those
Faculties
that
distinguish
him
from
brute
Creatures
.
And
consequently
,
those
that
live
in
a
continual
neglect
of
this
,
what
must
be
said
of
them
,
but
that
they
act
unsuitably
to
their
Natures
,
and
are
degenerated
into
a
sort
of
Brutishness
?
It
appears
then
,
that
our
Obligations
to
this
Duty
are
many
and
great
,
and
such
as
there
is
no
possibility
of
evading
.
But
here
is
our
unhappiness
,
that
those
Duties
which
we
are
most
strictly
obliged
to
,
are
not
those
that
we
are
always
most
inclined
to
practise
.
There
may
be
something
in
the
most
indispensable
Duties
so
harsh
and
unpleasant
;
so
disagreeing
with
our
other
Appetites
or
Interests
;
They
may
be
so
hard
to
be
performed
;
so
Laborious
,
or
so
Expensive
,
or
upon
some
other
account
so
ungratefull
,
that
we
shall
naturally
put
our selves
upon
the
finding
out
Excuses
for
the
ridding
our
hands
of
them
,
and
easily
satisfy
our
minds
for
so
doing
.
But
now
,
which
I
desire
in
the
Fourth
place
to
be
considered
,
There
are
none
of
these
pretences
to
be
made
against
this
Duty
of
Prayer
;
none
of
these
Inconveniencies
do
attend
it
.
But
it
is
so
naturally
,
so
easily
performed
;
and
so
inoffensively
to
all
our
other
Appetites
and
Interests
;
That
one
would
think
,
nothing
but
mere
laziness
,
or
stupidity
,
could
hinder
a
Man
from
the
daily
Exercise
of
it
.
It
requires
no
great
Parts
,
or
Learning
,
or
Study
for
the
discharging
it
.
The
meanest
Capacity
,
the
most
un-improved
Vnderstanding
,
if
there
be
but
an
honest
Heart
,
may
perform
it
as
well
as
the
learnedest
Man
in
the
World
.
It
requires
no
Labour
or
Toil.
The
feeblest
and
most
dis-spirited
Body
that
can
but
lift
up
eyes
to
Heaven
,
and
direct
wishes
thither
,
doth
it
as
effectually
,
as
the
most
vigorous
Constitution
.
It
doth
not
go
against
the
grain
of
any
natural
Inclination
;
nor
put
the
body
to
any
pain
or
hardship
.
Nor
doth
it
contradict
any
appetite
or
affection
that
Nature
hath
implanted
in
us
.
No
Humour
,
but
either
the
Sottish
or
the
Malicious
;
the
Brutish
or
the
Devilish
is
distasted
by
it
.
It
puts
us
to
no
Charge
or
Expence
in
the
World
,
save
that
of
our
Thoughts
;
yet
that
is
the
noblest
way
of
spending
them
:
And
if
they
be
not
employed
thus
,
it
is
ten
to
one
but
they
will
be
employed
much
worse
.
It
is
not
at
all
consumptive
of
our
Time
.
For
we
may
attend
this
work
,
when
we
are
a
doing
other
business
;
and
there
is
no
man
so
full
of
business
,
but
he
hath
abundance
of
vacant
spaces
,
which
he
will
not
know
how
to
fill
up
to
any
good
purpose
,
unless
he
hath
learned
this
Art
of
saving
Time
.
In
a
word
,
there
is
no
Objection
against
it
,
it
is
one
of
the
Easiest
,
Naturalest
,
Inoffensivest
Duties
in
the
World
;
Nay
,
so
easie
it
is
,
that
the
most
Selfish
Man
,
if
he
was
to
make
his
own
Terms
with
God
Almighty
,
could
not
desire
to
obtain
the
Blessings
he
stands
in
need
of
,
upon
easier
.
If
all
the
Mercies
and
Benefits
we
do
daily
and
hourly
need
,
and
consequently
must
expect
and
wish
for
;
I
say
,
if
they
be
not
worth
asking
at
the
Hands
of
God
,
or
returning
thanks
for
them
after
he
has
bestowed
them
;
they
are
worth
nothing
.
But
besides
the
unexceptionableness
and
easiness
of
this
Duty
,
it
is
also
,
in
the
Fifth
place
,
the
most
pleasant
and
delightfull
Exercise
in
the
World
.
It
is
true
,
vitious
Men
will
not
easily
think
so
,
but
look
upon
it
as
a
dry
insipid
Employment
;
but
so
would
the
very
Beatifical
Vision
of
God
,
and
all
the
Exercises
of
Glorified
Souls
in
Heaven
appear
to
such
Men.
But
they
are
not
competent
Judges
of
Matters
of
this
Nature
,
having
neither
Experience
of
them
,
nor
Disposition
towards
them
.
Those
only
can
form
right
Notions
of
these
spiritual
Exercises
,
who
have
a
good
sense
and
relish
of
God
upon
their
Minds
,
and
have
used
and
accustomed
themselves
to
Devotion
.
Now
to
all
such
I
appeal
,
whether
the
Delights
,
and
Satisfaction
,
and
Consolation
that
they
receive
from
conversing
with
God
,
and
a
hearty
pouring
out
their
Souls
unto
him
,
be
not
inexpressible
?
whether
they
do
not
find
more
Joy
,
and
Peace
,
and
Comfort
in
their
attendance
upon
Gods
service
,
either
in
publick
,
or
private
,
than
ever
they
did
from
the
Pleasures
and
Gratifications
of
any
of
their
outward
senses
.
So
much
as
the
Soul
is
more
pure
and
excellent
than
the
Body
;
so
much
are
the
Pleasures
and
Gratifications
of
that
,
more
exquisitely
delicious
than
those
that
arise
from
Corporeal
Objects
.
But
of
all
the
Pleasures
of
the
Soul
,
those
that
it
receiveth
from
the
Communications
of
God
to
it
,
in
the
Exercise
of
Devotion
,
are
incomparably
the
highest
,
and
most
affecting
.
We
may
talk
of
Pleasures
and
Enjoyments
,
but
no
man
ever
truly
found
them
,
till
he
became
acquainted
with
God
,
and
was
made
sensible
of
his
Love
,
and
partaker
of
his
Spiritual
Favours
,
and
lived
in
an
entire
Friendship
and
Communion
with
him
;
which
Friendship
and
Communion
is
chiefly
,
if
not
only
,
both
expressed
,
and
maintained
,
by
Prayer
and
other
Exercises
of
Devotion
.
Add
to
this
in
the
Sixth
place
,
that
Prayer
is
not
only
the
most
delightful
Employment
,
but
the
most
Creditable
and
Honourable
that
our
Natures
are
capable
of
.
We
account
it
,
and
very
justly
,
a
mighty
Priviledge
and
Dignity
to
be
known
to
Princes
and
great
Men
;
To
have
their
Ear
,
and
to
enjoy
the
Liberty
of
access
to
them
at
all
times
:
But
what
is
this
to
the
Honour
and
Dignity
we
receive
,
in
having
leave
given
us
at
all
times
,
to
approach
into
the
Presence
of
the
King
of
the
World
?
That
we
,
poor
sinfull
dust
and
ashes
,
should
be
permitted
to
speak
to
so
transcendent
a
Majesty
!
Nay
,
should
have
free
Liberty
given
us
to
converse
with
him
as
with
a
Friend
!
To
open
all
our
wants
,
to
acquaint
him
with
all
our
concernments
,
to
make
known
every
thought
of
our
Hearts
,
and
every
affair
of
our
Lives
to
him
!
Nay
,
and
to
be
assured
that
he
will
be
so
far
from
taking
amiss
this
boldness
in
us
,
that
he
will
savourably
accept
all
our
Applications
,
and
make
as
kind
returns
as
we
our selves
can
wish
or
desire
!
What
greater
Honour
are
we
capable
of
than
this
?
O
therefore
,
how
far
are
they
sunk
below
all
the
Ambition
of
humane
Nature
,
that
will
not
take
all
opportunities
of
thus
Honouring
and
doing
Credit
to
themselves
by
the
Exercise
of
Devotion
!
But
so
selfish
are
the
Spirits
and
Tempers
of
many
of
us
,
that
nothing
will
work
upon
them
,
but
the
consideration
of
Gain
,
and
Profit
,
and
Advantage
:
Let
us
see
therefore
what
of
this
kind
we
may
promise
to
our selves
from
Prayer
,
which
is
my
Seventh
and
last
consideration
.
And
let
the
point
be
put
upon
this
Issue
.
Let
all
that
has
hitherto
been
said
for
the
recommending
of
Prayer
go
for
nothing
.
If
it
do
not
appear
,
that
it
is
as
profitable
and
gainful
an
exercise
,
as
it
is
reasonable
and
due
;
as
it
is
easie
and
pleasant
,
and
honourable
:
Let
no
Man
trouble
himself
about
it
,
but
throw
off
all
thoughts
of
it
for
ever
.
But
in
this
respect
also
the
Motives
to
Prayer
are
infinite
.
No
Man
can
number
the
Benefits
and
Advantages
that
do
accrue
to
us
from
it
.
I
can
here
but
only
touch
upon
a
few
of
the
many
.
Prayer
is
the
most
proper
means
to
ennoble
,
and
refine
,
and
spiritualize
our
Natures
.
Were
it
not
for
this
,
it
would
be
impossible
to
preserve
our
Souls
aloft
,
in
the
midst
of
such
a
heap
of
earthly
Rubbish
with
which
they
are
overwhelmed
.
Our
daily
converse
with
material
objects
would
make
us
wholly
sensual
,
and
the
Spirit
would
,
in
a
manner
,
be
lost
in
the
Flesh
.
And
so
it
doth
really
fare
with
all
those
that
live
without
Devotion
towards
God
.
However
they
may
retain
so
much
worldly
prudence
,
as
to
enable
them
to
govern
their
Temporal
Affairs
to
their
Advantage
;
yet
their
Souls
do
perfectly
grovel
upon
the
Earth
.
They
are
utterly
devoid
of
the
Spiritual
Life
.
They
have
no
more
sense
of
the
Noblest
and
best
things
,
which
it
is
the
perfection
of
their
Faculties
to
be
employed
about
;
than
a
blind
Man
hath
of
Colours
.
Into
this
dull
state
shall
we
all
sink
,
if
we
do
not
take
care
to
maintain
a
constant
Devotion
towards
God
;
for
it
is
by
That
,
that
the
sense
of
Goodness
is
kept
alive
in
us
.
It
is
That
that
raises
us
above
this
World
,
and
preserves
our
Minds
from
the
Defilements
of
the
Earth
,
which
,
by
their
continual
mingling
with
material
things
,
they
would
otherwise
necessarily
contract
.
But
further
,
Prayer
doth
not
only
tend
to
the
bettering
the
Constitution
of
our
Minds
;
But
the
Benefits
and
good
Influences
of
it
do
extend
also
to
all
the
affairs
and
actions
of
our
Lives
.
No
body
can
tell
,
but
he
that
hath
tryed
,
how
much
devout
and
affectionate
Prayer
doth
dispose
a
Man
to
go
about
his
business
in
the
World
.
So
far
is
this
Exercise
from
hindring
our
Employments
,
as
is
commonly
pretended
,
that
in
truth
it
is
a
great
furtherance
to
them
.
Besides
;
It
is
the
best
Antidote
in
the
World
against
all
disappointments
and
vexations
that
we
can
meet
with
;
Against
every
ungratefull
and
displeasing
Accident
that
comes
upon
us
in
the
course
of
our
Lives
.
He
that
converseth
much
with
God
,
and
useth
to
make
all
his
concernments
known
to
him
,
is
prepared
to
bear
all
things
patiently
,
and
evenly
,
whatsoever
happen
,
nor
can
he
light
into
any
circumstances
of
Life
,
which
will
not
be
,
not
only
supportable
to
him
,
but
easie
also
.
Add
to
this
in
the
last
place
,
that
it
is
Prayer
that
secures
the
Blessing
of
God
,
both
upon
our
Persons
and
upon
our
Labours
;
Upon
our
Basket
and
Store
;
Upon
our
Families
;
Upon
our
Employments
;
And
upon
all
that
we
have
,
or
do
.
So
great
is
the
Vertue
of
Prayer
,
that
it
turns
all
the
Actions
of
our
natural
or
civil
Life
,
however
indifferent
they
be
,
into
Actions
of
Religion
.
And
every
thing
that
we
have
,
or
comes
to
us
,
is
thereby
made
a
Blessing
of
God
,
which
without
it
perhaps
might
have
been
a
Cross
and
an
Affliction
.
It
is
Prayer
by
which
every
Thing
,
and
every
Action
is
sanctified
to
Believers
.
I
might
name
several
other
Benefits
and
Advantages
to
be
reap'd
from
the
conscientious
Practice
of
this
Duty
;
But
those
that
I
have
mention'd
,
may
(
I
think
)
if
they
be
considered
,
be
sufficient
to
recommend
it
to
any
Man
whatsoever
,
that
hath
the
least
Kindness
for
himself
:
And
therefore
I
will
not
burthen
your
Memories
with
heaping
up
more
Motives
.
Only
one
thing
I
desire
leave
to
press
a
little
more
earnestly
,
and
particularly
,
than
I
have
yet
done
,
and
that
is
,
The
Absolute
Necessity
of
Constant
Prayer
,
in
order
to
a
Holy
and
Vertuous
Life
.
Do
any
of
you
here
present
in
good
earnest
mean
to
live
as
you
should
do
?
Do
you
really
intend
or
desire
to
endeavour
after
such
a
Pitch
of
Vertue
and
Holiness
,
as
will
be
available
for
the
saving
your
Souls
everlastingly
?
If
you
do
not
,
't
is
in
vain
to
attempt
the
perswading
you
to
any
thing
of
this
Nature
.
If
you
do
;
then
give
me
leave
to
tell
you
,
that
it
is
absolutely
necessary
that
you
should
live
in
the
constant
Exercise
of
Prayer
,
otherwise
you
will
never
do
your
Business
.
And
on
the
other
side
,
I
dare
assure
you
,
if
you
do
thus
practise
,
you
will
not
fail
of
attaining
the
End
you
aim
at
.
These
three
things
I
dare
lay
down
for
Truth
in
this
Matter
:
First
,
It
is
impossible
for
any
Man
to
be
good
,
that
lives
without
constant
Praying
.
Secondly
,
Whoever
is
good
at
the
present
,
yet
if
he
disuse
himself
in
this
Point
,
he
will
not
continue
good
long
.
And
Lastly
,
Whoever
makes
a
Conscience
of
Praying
frequently
and
heartily
,
and
continues
so
to
do
,
tho'
he
cannot
at
present
be
said
to
be
a
good
Man
,
yet
it
is
impossible
for
him
long
to
continue
bad
;
he
will
certainly
at
last
get
the
Victory
over
his
Lusts
and
evil
Habits
.
So
that
Prayer
is
both
the
Means
without
which
Vertue
cannot
be
attained
;
And
the
Means
that
never
fails
of
attaining
it
;
And
the
Security
of
it
when
it
is
attained
.
Of
these
three
things
very
briefly
,
and
I
have
done
.
First
,
I
say
,
No
Man
can
be
a
vertuous
Man
that
lives
without
Praying
.
I
do
not
deny
,
that
some
who
make
no
great
Conscience
of
this
Duty
,
but
live
in
an
habitual
Neglect
of
it
,
may
so
far
retain
the
Notions
of
good
and
evil
,
and
those
Notions
may
to
far
influence
their
Actions
,
as
that
they
shall
not
be
notoriously
and
scandalously
vicious
.
It
may
be
they
will
not
lie
,
nor
cheat
,
nor
oppress
any
one
.
It
may
be
they
do
not
live
in
a
Course
of
Lewdness
and
Debauchery
;
nor
will
be
engag'd
in
any
Design
or
Action
that
is
apparently
base
or
dishonourable
.
But
all
this
while
,
these
Men
are
far
from
being
vertuous
in
the
Sense
we
now
speak
of
.
For
we
speak
of
such
a
Vertue
as
recommends
us
to
God
;
such
a
Vertue
as
will
be
effectual
for
our
Salvation
in
the
other
World
.
Now
to
such
a
Vertue
as
this
,
there
goes
nothing
less
than
an
Universal
Care
over
all
our
Actions
;
a
Serious
Endeavour
to
frame
all
our
Conversation
suitably
and
conformably
to
the
Laws
of
our
Saviour
.
But
how
can
any
Man
think
he
takes
Care
of
this
,
that
knowingly
,
and
willingly
,
lives
in
a
constant
Contradiction
to
one
of
the
principal
Duties
of
our
Saviour's
Religion
?
Our
whole
Duty
is
made
up
but
of
Three
Things
;
That
a
Man
live
soberly
with
respect
to
himself
,
righteously
with
respect
to
his
Neighbour
,
and
piously
with
respect
to
God
.
Supposing
now
,
that
a
Man
take
care
of
the
two
former
,
that
is
,
of
doing
his
Duty
to
himself
and
his
Neighbour
,
(
which
yet
I
believe
never
any
Man
did
,
that
made
no
Conscience
of
neglecting
his
Prayers
:
)
But
suppose
a
Man
could
satisfie
himself
as
to
these
two
Points
of
his
Duty
;
yet
if
he
make
no
Conscience
of
the
third
,
that
is
,
of
Piety
towards
God
,
(
as
no
Man
can
make
Conscience
of
that
,
who
makes
it
no
matter
of
Conscience
whether
he
says
his
Prayers
or
no
)
in
what
Sense
or
Notion
can
this
Man
be
said
to
have
done
his
Duty
,
or
to
lead
a
vertuous
Life
?
Certainly
in
no
Sense
at
all
.
For
as
to
one
third
part
of
his
Duty
,
(
which
is
indeed
as
considerable
at
least
,
if
not
more
,
than
either
of
the
other
)
he
is
a
notorious
Transgressour
.
And
tho'
he
be
not
unjust
,
tho'
he
be
not
debauched
,
yet
wanting
Piety
towards
God
,
he
is
Impious
;
And
that
will
as
certainly
damn
him
,
as
either
of
the
other
.
Either
therefore
one
of
these
two
things
must
be
made
appear
,
that
is
to
say
,
that
there
may
be
Vertue
,
such
Vertue
as
will
recommend
us
to
God
without
Piety
:
Or
that
there
may
be
Piety
without
ever
Praying
,
or
worshipping
God
,
(
neither
of
which
I
believe
will
be
easily
affirmed
;
)
Or
it
will
follow
,
That
where
there
is
no
Praying
,
there
is
no
Vertue
,
and
consequently
no
Salvation
.
But
besides
;
We
all
know
there
is
no
Possibility
of
Living
a
Holy
and
Vertuous
Life
,
(
such
a
Life
as
our
Religion
requires
of
us
,
and
which
alone
will
stand
us
in
stead
in
the
Day
of
Judgment
)
without
the
Grace
of
God
,
and
the
Assistances
of
his
Holy
Spirit
.
And
we
all
know
likewise
that
these
are
no
way
to
be
come
by
,
but
by
earnest
,
and
affectionate
,
and
constant
Prayer
.
How
therefore
is
it
possible
,
that
any
Man
,
who
is
not
very
serious
and
frequent
in
the
Exercise
of
Devotion
,
should
ever
be
able
to
live
a
Holy
Life
?
He
may
indeed
,
by
his
own
Study
,
and
for
his
own
Interest
,
possess
himself
of
such
good
Qualities
,
as
may
make
a
fair
Shew
in
the
World
,
and
recommend
him
to
all
about
him
:
But
the
inward
Principle
of
Goodness
and
Holiness
he
cannot
have
.
Because
he
doth
not
practise
the
Means
of
obtaining
the
Grace
and
Spirit
of
God
,
by
which
alone
that
Principle
is
to
be
wrought
in
him
.
But
,
Secondly
,
Let
a
Man
at
present
be
in
a
good
State
of
Soul
;
yet
it
is
impossible
to
preserve
himself
in
that
State
,
without
the
constant
Exercise
of
Devotion
.
If
a
Man
once
begin
to
neglect
his
Prayers
,
or
to
grow
more
dull
and
remiss
in
them
,
or
more
averse
to
them
,
it
is
a
certain
Argument
that
he
is
in
a
declining
Condition
as
to
Vertue
and
Goodness
.
And
as
that
Neglect
,
or
that
Dulness
,
or
that
Aversion
increases
,
in
the
same
Degree
doth
the
Goodness
of
his
Condition
abate
also
.
And
when
once
it
is
come
to
that
pass
with
him
,
that
the
Flame
of
Devotion
is
quite
extinguished
in
his
Heart
;
so
that
he
can
live
,
and
enjoy
himself
without
any
Converse
or
Intercourse
with
God
in
Prayer
;
He
may
from
that
Period
date
the
Loss
of
his
Spiritual
Life
.
He
is
reduced
to
the
State
of
a
sensual
,
natural
Man
;
Alive
to
the
World
,
and
to
his
Lusts
,
but
perfectly
dead
to
God
.
The
plain
English
is
,
Prayer
and
Devotion
is
as
necessary
a
Means
to
preserve
the
Union
between
the
Soul
and
God
,
in
which
our
Spiritual
Life
consists
,
as
Meat
and
Drink
is
,
to
preserve
the
Union
between
our
Souls
and
Bodies
,
in
which
our
natural
Life
consists
.
And
we
may
every
whit
as
reasonably
expect
to
keep
our
Bodies
alive
without
the
constant
and
daily
use
of
Eating
and
Drinking
:
As
we
can
expect
to
keep
our
Souls
alive
to
God
without
the
constant
and
daily
Exercise
of
Devotion
.
This
may
to
some
appear
strange
Doctrine
;
But
I
do
believe
I
may
appeal
to
experience
for
the
Truth
of
it
.
Nay
,
I
dare
put
the
Question
to
any
one
,
that
ever
took
any
serious
Care
of
his
Soul
,
and
sincerely
endeavoured
to
live
vertuously
,
and
to
please
God
,
whether
he
hath
not
found
the
Matter
to
be
so
as
I
have
represented
.
Have
not
such
always
found
,
that
so
long
as
they
kept
up
the
Fervour
and
Vigour
of
their
Devotion
,
so
long
as
they
were
constant
and
diligent
in
their
Prayers
,
and
other
Holy
Exercises
:
So
long
nothing
could
hurt
them
.
So
long
they
have
always
maintained
their
Post
,
and
rather
grown
better
than
worse
.
And
though
they
have
sometimes
been
foully
overtaken
by
some
Sin
that
they
resolved
against
,
yet
that
Relapse
hath
done
them
no
Mischief
.
Their
Continuance
in
their
Prayers
hath
been
an
Antidote
against
the
Malignity
of
the
Sin
;
And
they
have
presently
weather'd
it
out
,
and
suffered
no
ill
Consequence
by
it
;
But
it
has
rather
made
them
more
watchful
over
themselves
,
and
more
careful
of
their
Actions
afterward
.
But
,
on
the
other
side
,
have
they
not
always
found
,
that
when
once
they
began
to
abate
of
the
Fervour
of
their
Devotions
;
when
once
they
began
to
pray
seldomer
,
or
with
more
Coldness
and
Indifference
;
They
then
began
to
live
more
loosely
and
carelesly
;
to
be
more
dull
and
sluggish
towards
every
good
Work
?
Till
perhaps
by
degrees
the
true
Sense
of
God
and
Religion
hath
been
in
a
great
measure
worn
off
from
their
Spirits
,
and
they
in
a
manner
have
returned
to
a
Worldly
and
Sensual
Life
.
Nay
,
have
they
not
often
found
,
that
when
it
has
been
their
Misfortune
to
break
loose
from
their
Duty
,
and
sink
for
some
time
into
a
State
of
Carelesness
and
Forgetfulness
of
God
,
and
of
their
own
Vows
and
Resolutions
,
(
as
it
hath
sometimes
hap'ned
to
very
good
Men
:
)
I
say
,
Have
they
not
often
found
that
this
their
going
backwards
in
Goodness
was
occasioned
purely
and
solely
by
the
Intermission
of
their
Devotions
?
That
there
was
no
visible
Reason
,
or
Account
to
be
given
of
this
their
Fall
,
but
only
that
through
Sluggishness
,
or
some
other
Cause
,
they
have
neglected
to
pray
to
God
so
earnestly
and
so
frequently
as
they
used
to
do
?
I
am
confident
a
great
many
can
say
this
out
of
their
own
Experience
.
So
that
it
concerns
every
Man
that
is
at
present
in
a
good
Disposition
of
Mind
,
and
hath
good
Hopes
towards
God
;
It
concerns
him
as
he
loves
his
Soul
;
As
he
would
not
lose
all
the
Fruits
of
his
past
Labours
and
Endeavours
in
the
Service
of
God
;
By
all
means
possible
to
keep
his
Heart
in
a
devout
Frame
:
And
whatever
comes
of
it
not
to
grow
cold
or
languid
in
his
Prayers
;
Or
to
omit
or
disuse
them
,
either
in
publick
or
private
,
upon
any
pretence
whatsoever
.
But
,
Thirdly
and
Lastly
,
to
conclude
all
,
there
is
this
farther
to
be
said
for
the
Encouragement
of
all
sorts
of
Persons
,
to
persevere
in
the
Practice
of
this
Duty
,
namely
;
That
whoever
makes
Conscience
of
Saying
his
Prayers
frequently
and
heartily
,
and
continues
so
to
do
,
tho'
he
be
not
good
at
the
present
,
yet
it
is
impossible
for
him
long
to
continue
bad
.
He
will
at
last
certainly
get
the
Victory
over
all
his
Lusts
and
evil
Habits
,
and
attain
to
the
Favour
of
God
,
and
the
Salvation
of
his
own
Soul
.
This
necessarily
follows
from
what
hath
been
said
.
A
Course
of
Prayer
and
a
Course
of
Sin
cannot
consist
together
;
One
will
necessarily
destroy
the
other
.
Praying
will
either
make
a
Man
leave
Sinning
,
(
as
a
pious
Man
of
our
own
used
to
say
,
)
or
Sinning
will
make
a
Man
leave
Praying
.
But
this
is
to
be
understood
of
Prayer
that
is
put
up
to
God
with
great
Seriousness
,
and
Heartiness
,
and
out
of
a
Sense
of
Duty
and
Conscience
.
For
as
for
those
formal
Prayers
that
are
made
out
of
Custom
,
or
upon
the
account
of
Education
,
or
for
the
serving
some
Worldly
Ends
of
Interest
,
or
Reputation
,
or
the
like
;
God
respects
them
no
more
than
the
impertinent
Tattle
of
Fools
.
All
those
of
us
therefore
that
mean
and
design
to
be
good
,
though
we
are
not
so
already
;
Let
us
above
all
things
take
care
to
mind
our
Prayers
.
Let
us
pray
to
God
in
Private
.
Let
us
pray
to
God
with
our
Families
.
And
let
us
join
as
oft
as
we
can
with
the
Prayers
of
the
Publick
Assemblies
.
This
I
am
sure
is
the
best
Method
we
can
take
for
the
reforming
our
Lives
,
and
for
the
gowing
in
all
Vertue
and
Goodness
.
And
the
more
we
practise
it
,
the
better
we
shall
like
it
.
And
if
we
persevere
therein
we
shall
find
the
Comfort
of
it
both
in
the
Grace
and
Assistance
we
shall
receive
from
the
Holy
Spirit
,
for
the
vanquishing
all
our
Lusts
and
Corruptions
;
And
in
the
Blessings
we
shall
procure
from
God
both
to
our
Selves
and
our
Families
,
and
all
our
Affairs
and
Concernments
;
And
,
lastly
,
in
the
Everlasting
Salvation
of
our
Souls
in
the
Day
of
the
Lord
Jesus
.
To
whom
,
&c.
FINIS
.