PART
I.
MEDITAT
.
I.
Introductory
.
REturn
,
O
my
mind
,
Return
.
What
dost
thou
so
early
in
the
World
?
Art
thou
not
afraid
,
lest
this
unseasonable
Excursion
should
be
a
Symptom
of
a
Lover
of
the
World
?
And
think
,
oh
think
,
what
a
dangerous
,
what
a
deadly
thing
it
is
,
to
be
a
Lover
of
the
World
!
Thou
needest
no
more
to
convince
thee
of
this
,
but
that
one
plain
Text
of
the
devout
Apostle
St.
John
,
If
any
man
love
the
World
,
the
Love
of
the
Father
is
not
in
him
.
Are
not
these
words
plain
to
be
understood
?
Are
they
not
startling
to
any
one
that
understands
them
?
But
if
thou
wilt
think
on
a
little
further
,
thou
wilt
find
that
the
whole
Gospel
runs
in
this
strain
.
There
is
no
Doctrine
deliver'd
either
more
plainly
,
or
more
frequently
than
this
.
The
Apostle
James
does
so
fully
consent
with
his
Brother
John
in
this
Doctrine
,
as
if
they
spoke
with
the
same
mouth
,
Jam.
4.
4.
The
friendship
of
the
World
is
enmity
with
God
:
Whosoever
therefore
will
be
a
Friend
of
the
World
,
is
the
Enemy
of
God
.
And
this
he
speaks
of
,
either
as
a
Truth
generally
known
,
or
very
important
,
as
appears
by
the
Interrogatory
Form
of
Speech
,
wherewith
he
ushers
it
in
,
Know
ye
not
?
As
if
he
should
either
say
,
It
is
a
thing
well
known
,
or
it
is
a
thing
well
worthy
to
be
known
.
The
Apostle
Paul
,
though
junior
to
both
these
,
yet
knew
this
great
Doctrine
as
well
as
they
,
and
delivers
it
almost
in
the
same
words
with
them
,
Rom.
8.
7.
The
oarnal
mind
is
enmity
against
God
.
He
makes
the
spirit
of
the
world
,
and
the
Spirit
of
God
directly
contrary
the
one
to
the
other
,
1
Cor.
2.
12.
writing
to
the
Galatians
,
he
makes
the
plain
end
of
Christ's
giving
himself
for
us
,
to
be
,
that
he
might
deliver
us
from
this
present
evil
world
,
Gal.
1.
4.
and
chap.
6.
14.
He
makes
this
to
be
the
great
priviledge
that
he
had
by
Christ
Jesus
,
that
by
him
he
was
crucified
to
the
World
.
Writing
to
his
Philippians
,
he
makes
it
the
short
,
but
sure
Character
of
the
Enemies
of
Christ
,
that
they
mind
earthly
things
,
Phil.
3.
18
,
19.
And
writing
to
his
Son
Timothy
,
he
gives
him
the
reason
why
Demas
had
forsaken
him
,
and
the
Work
and
Profession
of
the
Gospel
,
viz.
Because
he
was
in
ove
with
this
World
;
plainly
intimating
,
That
the
Gospel
and
the
World
are
inconsistent
,
one
heart
cannot
hold
them
.
And
all
these
do
but
in
different
words
speak
that
which
they
had
heard
of
,
or
had
been
taught
by
their
Lord
and
Master
;
who
,
in
the
days
of
his
Ministry
,
openly
declared
,
That
no
Man
could
serve
God
and
Mammon
,
Mat.
6.
24.
Ye
cannot
serve
God
and
Mammon
.
And
at
another
time
(
as
I
suppose
)
in
the
self-same
words
,
Luke
16.
13.
Ye
cannot
serve
God
and
Mammon
.
If
this
Doctrine
,
delivered
by
so
many
and
so
worthy
hands
,
be
true
,
and
cannot
be
spoken
against
,
Return
,
O
my
Soul
,
Return
.
Fuge
nata
Deo
,
teque
immundo
eripe
mundo
.
Strengthen
me
,
O
my
God
,
unto
the
hearty
and
effectual
Belief
of
this
Proposition
,
That
I
may
be
as
afraid
of
the
prevalent
love
of
the
World
,
as
I
would
dread
to
be
accounted
(
what
is
not
to
be
named
without
horror
)
an
Hater
of
God!
MEDITAT
.
II.
The
Method
of
the
Ensuing
Meditations
.
MY
great
Design
shall
be
,
to
determine
the
Lovers
of
the
World
,
and
to
distinguish
them
from
the
Lovers
of
the
Father
.
Inasmuch
as
the
Love
of
God
is
the
Great
Commandment
,
and
the
Great
Test
of
Christians
;
and
the
Love
of
the
World
is
so
contrary
to
it
,
and
exclusive
of
it
,
it
must
needs
be
worthy
of
the
most
serious
consideration
of
the
most
serious
Christians
,
rightly
to
state
and
know
the
condition
of
their
own
Souls
in
this
matter
.
But
it
will
not
be
amiss
,
first
to
take
a
general
Survey
of
the
words
of
the
Apostle
John
,
1
John
2.
15.
and
in
a
preliminary
manner
,
to
gloss
upon
the
several
terms
in
the
Text.
After
that
,
I
will
consider
the
World
in
a
Physical
,
and
in
a
Theological
Sense
:
And
Man
in
a
Moral
,
and
Civil
Capacity
.
The
World
consider'd
in
a
Physical
Sense
,
will
afford
but
little
Matter
pertinent
to
my
Design
:
But
the
World
considered
in
a
Theological
Sense
,
will
comprehend
the
Things
of
the
World
,
the
Persons
of
the
World
,
the
Business
of
the
World
,
the
Fashions
of
the
World
,
the
Wisdom
of
the
World
,
and
the
God
of
the
World
.
Under
the
Things
of
the
World
,
I
will
comprehend
the
Profits
of
the
World
,
the
Pleasures
of
the
World
,
and
the
Honours
of
the
World
.
Whil'st
I
consider
of
the
Lovers
of
the
Profits
of
the
World
,
I
must
meditate
of
Injustice
,
Worldly
Confidence
,
Covetousness
,
Carefulness
,
Discontentedness
,
Impatience
,
and
Uncharitableness
.
When
I
consider
of
Injustice
,
I
must
meditate
of
those
that
use
undue
means
,
for
worldly
advantage
;
and
those
that
use
due
means
,
in
an
undue
manner
.
Under
the
first
of
these
will
come
to
be
taxt
,
Stealing
,
Defrauding
,
Lying
,
Oppression
,
Bribery
.
Under
the
second
will
be
taxt
all
those
that
ossend
in
the
Degree
,
and
in
the
Season
of
seeking
the
World
.
When
I
come
to
meditate
of
the
Lovers
of
the
Pleasures
of
the
Wotld
,
I
must
consider
of
Fleshly
Pleasures
unlawful
in
their
Matter
,
in
their
Measure
,
in
their
Manner
,
and
in
their
Season
:
And
of
Fantastical
Pleasures
,
under
which
I
must
meditate
of
Revenge
,
Idleness
,
Easefulness
:
And
under
this
last
,
will
come
to
be
consider'd
Worldly
Fear
,
viz.
Fear
of
Sickness
,
Fear
of
the
Death
of
Friends
,
Fear
of
Poverty
,
and
of
Persecution
.
When
I
come
to
consider
of
the
Lovers
of
the
Honours
of
the
World
,
it
will
be
proper
to
meditate
of
seeking
the
Approbation
of
Men
,
of
Pride
in
Birth
,
Pride
in
Beauty
,
in
Apparel
,
in
Children
,
in
Wit
and
Learning
,
in
Riches
,
in
Strength
,
in
Priviledges
,
in
Power
and
Great
Place
,
in
Vertuous
Actions
,
and
in
a
Party
After
the
Things
of
the
World
,
will
come
to
be
consider'd
the
Persons
of
the
World
:
And
these
are
either
ones
Self
,
ones
Relations
,
or
other
Men.
Under
the
first
will
be
consider'd
Self-love
,
and
the
several
kinds
of
it
.
To
the
last
,
will
be
reduc'd
the
foul
sin
of
Flattery
:
When
I
come
to
consider
of
worldly
Business
,
it
will
be
proper
to
distinguish
between
a
Holy
Activity
,
and
a
Sensual
Curiosity
.
When
I
come
to
meditate
of
the
Fashions
of
the
World
,
I
shall
have
a
fit
opportunity
to
meet
with
the
Sin
of
Swearing
.
When
I
come
to
consider
of
the
worldly
Wisdom
,
the
Apostle
St.
James
will
direct
me
to
meditate
of
it
in
this
Order
,
viz.
of
the
Impure
Wisdom
,
the
Envious
Wisdom
,
the
Contentious
Wisdom
,
the
Implacable
Wisdom
,
the
Merciless
Wisdom
,
the
Unfruitful
Wisdom
,
the
Partial
Wisdom
,
and
the
Hypocritical
Wisdom
.
When
I
come
to
consider
the
God
of
this
World
,
I
must
consider
his
Servants
,
his
Allies
,
and
his
Children
.
Under
the
first
,
I
must
meditate
of
Idolatry
.
Under
the
second
,
of
Witchcraft
.
And
under
the
third
,
more
particularly
of
Self-Willedness
and
Ingratitude
,
and
in
general
of
the
Devilish
Nature
.
And
so
I
will
shut
up
this
First
Part
,
which
concerns
Man
,
consider'd
in
his
Moral
Capacity
,
with
a
Cautionary
Meditation
,
lest
any
one
should
falsely
judge
another
Man
to
be
a
Lover
of
the
World
,
who
is
not
so
;
and
endeavor
to
prevent
mis-judging
.
In
the
Second
Part
I
will
first
endeavor
to
undeceive
the
False
Pretenders
to
the
Love
of
God
,
and
here
meditate
of
Monastick
Persons
,
of
the
Votaries
of
Virginity
,
of
the
Votaries
of
Penance
;
and
of
Quakers
,
of
Pretenders
to
Charity
and
Righteousness
.
And
having
diseharg'd
that
Examination
,
I
will
proceed
to
consider
Men
in
their
Civil
Capacity
,
and
meditate
of
Conformists
and
Nonconformists
;
of
Parents
,
Guardians
,
Tutors
;
of
Persons
marrying
,
and
giving
in
Marriage
,
of
Patrons
;
of
Chaplains
;
of
Judges
and
Magistrates
,
Arbitrators
,
Electors
,
Jurors
;
of
Landlords
and
Tenants
;
of
Tradesmen
;
of
Inn-Keepers
;
of
Beggars
;
of
Wagerers
;
of
Gamesters
;
of
Debtors
;
of
Creditors
;
particularly
of
Usurers
.
And
so
conclude
with
some
Dissuasives
from
the
love
of
the
World
,
and
Motives
to
the
love
of
God
.
MEDITAT
.
III.
Of
the
World
.
THE
World
is
taken
either
in
a
Physical
Sense
,
or
in
a
Theological
:
In
a
Physical
Sense
,
it
signifies
that
vast
Globe
,
that
make
up
Heaven
,
and
Earth
,
and
Sea
,
and
all
things
contained
in
them
.
But
in
a
Theological
Sense
;
it
is
put
in
opposition
to
God
;
as
it
is
here
in
this
Text
of
the
Apostle
John
,
and
often
elsewhere
.
The
World
taken
in
a
Physical
Sense
,
is
lovely
,
and
the
Strength
,
Beauty
,
Order
,
and
Variety
thereof
,
are
to
be
Reverently
regarded
and
admired
,
as
the
workmanship
of
Infinite
Power
,
Wisdom
and
Goodness
.
It
is
very
proud
and
prophane
,
or
very
foolish
,
to
despise
the
World
in
this
Sense
,
and
to
disregard
the
Operation
of
God's
Hands
.
To
despise
the
Workmanship
,
reflects
a
Dishonour
upon
the
Workman
;
and
those
that
see
nothing
excellent
in
the
World
,
may
be
justly
suspected
to
see
nothing
above
it
.
The
Psalmist
says
,
Psal.
111.
2.
The
works
of
the
Lord
are
sought
out
of
all
that
have
pleasure
in
them
;
and
,
I
●hink
,
if
we
Translate
it
,
have
pleasure
in
him
,
the
Divinity
will
be
as
good
,
if
the
Grammar
should
not
.
The
best
Men
are
the
best
Philosophers
;
for
they
make
the
best
Observations
upon
the
admirable
Structure
and
Furniture
of
the
World
;
they
see
most
beauty
in
it
,
who
behold
and
admire
the
Divine
Wisdom
,
Power
and
Goodness
shining
forth
in
it
.
He
that
converses
in
the
World
,
and
beholds
the
many
Demonstrations
there
given
,
and
the
Lectures
there
read
,
and
does
not
from
thence
learn
the
Eternal
Power
and
Godhead
,
is
a
Notorious
Dunce
:
He
that
does
understand
and
know
them
,
and
does
not
love
and
admire
them
,
is
prophane
and
proud
;
and
so
for
all
his
knowledge
,
may
be
truly
said
to
know
nothing
.
Of
these
prophane
Philosophers
I
shall
have
occasion
to
meditate
hereafter
amongst
the
Lovers
of
the
World
:
At
present
I
only
conclude
,
That
Philosophy
,
especially
the
Philosophy
that
discovers
and
comments
upon
the
stately
Fabrick
,
the
harmonious
Order
,
the
magnificent
Furniture
,
and
the
admirable
Variety
of
the
World
,
the
proper
Causes
and
Ends
of
Things
,
is
a
very
Laudable
Study
in
its
own
Nature
,
and
may
be
a
singular
means
for
the
advancement
of
the
Name
and
Honour
of
the
Blessed
Creator
.
It
was
an
extraordinary
Expression
of
a
Person
of
great
Quality
amongst
us
,
when
he
was
but
about
two
and
twenty
years
old
,
That
he
could
be
content
(
even
then
)
to
quit
this
World
,
and
all
the
Pomps
and
Hopes
thereof
,
though
it
were
for
no
higher
Felicity
,
than
to
be
perfected
in
the
knowledge
of
Natural
Things
.
I
cannot
tell
precisely
what
degree
of
value
we
ought
to
set
upon
Philosophical
Learning
;
but
this
we
know
,
That
no
Man
in
the
World
,
and
in
all
the
Ages
thereof
,
were
more
famous
and
admirable
,
than
those
two
Princes
of
the
Jews
,
Moses
,
and
Solomon
,
who
excell'd
in
this
kind
of
Learning
.
And
the
great
God
himself
has
given
fair
encouragement
to
the
study
of
it
,
by
those
Philosophy-Lectures
that
he
read
out
of
the
Whirlwind
to
the
Eastern
Prince
,
which
are
contained
in
the
38
,
39
,
40
,
41
Chapters
of
the
Book
of
Job
.
MEDITAT
.
IV.
Of
the
World
,
taken
in
a
Theological
Sense
.
THE
World
,
taken
in
a
Theological
Sense
,
is
put
in
opposition
to
God
;
and
so
it
signifies
all
that
which
is
contrary
to
the
Spiritual
Kingdom
of
Christ
,
and
Warreth
against
it
,
and
true
Religion
;
all
that
which
doth
not
comply
with
the
Will
of
God
,
or
withdraws
the
hearts
of
Men
from
him
:
And
consequently
all
that
,
which
,
besides
the
knowledge
and
love
of
God
,
Men
covet
,
delight
in
,
or
lament
.
In
this
Sense
it
is
said
,
1
John
5.
4.
Whatsoever
is
born
of
God
,
overcometh
the
World
.
And
,
Gal.
6.
14.
that
the
true
Believer
is
crucify'd
to
the
World
,
and
the
World
to
him
.
In
this
Sense
,
The
Friendship
of
the
World
is
said
,
by
the
Apostle
James
,
to
be
Enmity
against
God
;
and
,
by
the
Apostle
John
,
to
be
hatred
of
him
.
This
is
sometimes
called
Mammon
,
and
is
put
in
opposition
to
God
:
sometimes
it
is
call'd
our
own
things
,
in
opposition
to
the
things
of
Jesus
Christ
.
And
this
appears
to
be
the
meaning
of
it
in
this
Text
which
I
meditate
upon
,
by
the
following
Verse
,
which
explains
the
World
,
by
the
Lust
of
the
Eye
,
the
Lust
of
the
Flesh
,
and
the
Pride
of
Life
:
which
,
certainly
,
if
they
be
put
together
,
are
of
a
large
Extent
.
In
this
Sense
we
read
of
Worldly
Lusts
,
Tit.
2.
12.
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
Things
of
the
World
,
1
John
4.
5.
of
the
Fornicators
of
the
World
,
1
Cor.
5.
10.
of
the
Rulers
of
the
darkness
of
this
World
,
Ephes.
6.
12.
of
the
Spirit
of
the
World
,
the
Wisdom
of
the
World
,
the
Nations
of
the
World
,
Luke
12.
30.
the
Men
of
the
World
,
which
have
their
Portion
in
this
Life
,
Psal.
17.
14.
the
Sorrow
of
the
World
,
2
Cor.
7.
10.
The
World
in
a
Theological
Sense
is
in
general
,
whatever
is
not
God
;
and
so
even
Life
it self
may
be
call'd
the
World
.
The
Apostle
James
puts
the
Theological
Notion
of
the
World
out
of
dispute
,
in
that
famous
Text
,
wherein
he
describes
the
pure
Religion
to
be
a
keeping
of
ones
self
unspotted
from
the
World
,
Jam.
1.
ult.
So
then
the
Apostle
St.
John
means
,
If
any
Man
love
any
created
Being
,
or
cleaves
to
it
,
more
than
God
,
or
prefers
it
before
him
,
he
is
a
Lover
of
the
World
,
and
consequently
no
Lover
of
the
Father
.
MEDITAT
.
V.
Of
the
Noble
Affection
of
Love
.
IF
any
Man
love
,
&c.
The
Noblest
Affection
that
God
hath
endu'd
the
Sons
of
Men
,
yea
,
or
the
Angels
of
Heaven
with
,
is
Love
.
For
when
that
blessed
Being
was
minded
to
copy
out
Himself
upon
the
rational
Creature
,
He
made
it
apt
to
love
,
as
He
Himself
is
Love
.
God
is
Love
,
and
the
power
of
Loving
,
is
his
Image
.
However
,
Liking
,
and
Lusting
,
and
Appetite
,
belong
to
Beasts
,
Love
properly
belongs
to
the
rational
Creature
:
neither
can
there
be
any
proper
Love
,
without
understanding
and
choice
.
And
those
Species
of
the
rational
Creation
that
are
most
able
to
love
,
or
able
to
love
most
,
are
the
most
Noble
and
Divine
.
Love
is
the
Union
of
the
Soul
with
the
Object
beloved
,
and
makes
it
as
much
one
with
it
,
as
it
's
possible
to
be
with
a
thing
that
is
not
our self
.
Now
how
shameful
a
thing
is
it
,
that
such
Noble
Affections
should
match
themselves
so
basely
;
especially
when
such
an
excellent
Object
is
in
view
!
The
Daughter
of
a
mighty
Prince
chusing
a
Scullion
Boy
for
her
Husband
,
is
not
so
unseemly
a
sight
,
as
the
Soul
of
Man
enamor'd
of
the
World
:
neither
is
the
Eagle
catching
Flyes
,
or
the
King
of
Israel
hunting
a
Flea
,
so
ridiculous
.
The
Prodigal
Gentleman
turn'd
Fellow-Commoner
with
the
Swine
;
or
great
Nebuchadnezzar
herding
himself
with
the
Oxen
,
is
not
so
absurd
.
The
beautiful
Sun
indeed
,
in
its
kind
Condescension
,
doth
visit
the
very
Dunghils
,
(
as
the
glorious
God
is
said
to
be
even
in
Hell
it self
)
but
will
not
lodge
his
Beams
there
.
But
(
alas
!
)
this
Noble
Off
spring
of
Heaven
,
the
rational
Soul
,
how
familiarly
doth
it
lodge
and
lie
down
with
the
World
,
and
rest
in
the
Embraces
of
that
which
is
not
God!
A
Debauchery
every
whit
as
abominable
,
as
a
Humane
Body
lying
down
before
a
Beast
.
Our
Bodies
indeed
are
a
part
of
the
Machine
of
the
World
;
and
it
is
no
great
wonder
if
they
be
delighted
in
it
,
as
the
Beasts
are
:
But
for
Souls
and
Spirits
to
immerse
themselves
in
,
to
unite
themselves
to
material
Objects
,
and
mundane
Things
,
is
as
odious
and
as
monstrous
to
behold
,
as
the
coupling
of
living
Men
to
dead
Bodies
,
which
the
Poet
describes
as
a
great
piece
of
Cruelty
in
the
Tyrant
Mezentius
.
The
style
of
the
Prophets
makes
it
an
Argument
of
extreme
Desolation
,
when
filthy
Birds
and
Beasts
do
rest
in
a
Land
,
when
wild
Beasts
of
the
Desart
lie
there
,
when
their
Houses
are
full
of
doleful
Creatures
,
and
Owls
dwell
there
,
and
Satyrs
dance
there
,
and
wild
Beasts
of
the
Wood
cry
in
their
Houses
,
and
Dragons
in
their
pleasant
Palaces
,
as
the
Prophet
Isaiah
elegantly
expresseth
it
,
Isa.
13.
21
,
22.
when
the
wild
Beasts
of
the
Desart
meet
with
the
wild
Beasts
of
the
Islands
,
and
the
Satyr
cryes
to
his
Fellow
,
the
Shrich-Owl
rests
there
,
the
great
Owl
makes
her
Nest
,
and
lays
,
and
hatches
,
and
the
Vultures
be
gathered
every
one
with
his
Mate
,
as
the
same
Prophet
expresseth
it
,
Isa.
34.
14
,
15.
Filthy
Affections
do
certainly
argoe
a
desolate
Soul
,
forsaken
of
God
,
and
forlorn
;
and
do
extremely
desile
that
which
was
once
,
and
ought
to
be
the
Temple
of
God
.
And
what
shall
be
the
Portion
of
these
Profaners
,
the
Apostle
Paul
tells
us
,
1
Cor.
3.
17.
If
any
man
defile
the
Temple
of
God
,
him
shall
God
destroy
.
MEDITAT
.
VI.
Of
the
Love
of
the
World
.
YET
we
must
consider
,
what
this
Love
of
the
World
is
,
that
is
so
dangerous
.
And
here
sure
it
must
be
granted
,
even
by
the
devoutest
Lovers
of
the
Father
,
Negatively
:
First
,
That
it
is
not
every
kind
glance
toward
the
World
that
is
it
.
If
so
,
we
may
well
stand
and
wonder
,
and
ask
with
the
Disciples
of
old
,
Who
then
can
be
saved
?
Although
one
may
apply
our
Saviours
words
hither
,
and
say
,
If
any
Man
look
upon
the
World
,
to
lust
after
it
in
his
heart
,
he
hath
committed
Adultery
with
it
:
Although
Discontent
,
nay
,
even
the
very
rathering
of
Things
is
to
be
suspected
;
yet
certainly
it
is
too
severe
to
determine
every
single
fond
glance
toward
the
World
,
to
be
this
damnable
love
of
it
.
There
was
a
famous
time
,
wherein
the
Sons
of
God
beheld
the
Daughters
of
Men
;
and
I
think
there
will
be
no
time
,
wherein
they
will
be
perfectly
blind
to
them
:
whil'st
we
carry
about
with
us
these
Bodies
,
it
is
to
be
feared
that
the
Beauties
and
Gayeties
of
this
World
will
be
creeping
in
at
our
Senses
or
Fancies
,
and
more
or
less
infesting
and
infecting
our
hearts
.
Secondly
,
That
a
moderate
seeking
of
the
World
,
so
as
to
provide
Things
honest
in
the
sight
of
God
and
Man
,
is
not
it
.
If
it
were
,
as
the
Apostle
speaks
in
another
Case
,
We
must
go
out
of
the
World
:
For
we
see
there
is
no
living
in
it
,
without
some
degree
of
caring
for
it
.
No
,
it
must
needs
be
an
immoderate
,
an
excessive
Love
that
is
so
dangerous
and
fatal
.
If
it
be
ask'd
,
When
that
is
?
I
answer
,
Whenever
it
prefers
the
World
,
or
any
thing
therein
,
before
God
and
that
which
God
is
.
Alas
,
then
every
single
Act
of
Covetousness
,
wherein
the
World
is
preferred
before
God
,
is
Vicious
!
Yes
,
so
it
is
,
and
pernicious
,
and
necessarily
to
be
repented
of
.
And
if
it
be
a
Temper
,
it
is
that
damnable
Love
of
the
World
here
spoken
of
.
This
Love
must
be
predominant
,
and
it
must
be
a
Temper
,
or
else
it
cannot
denominate
the
Man
a
damnable
Lover
of
the
World
.
Lot
committed
Incest
,
and
I
doubt
was
drunk
too
;
but
I
do
not
think
the
love
of
Wine
or
Women
was
predominant
in
him
:
David
committed
Adultery
,
but
I
do
not
think
that
he
was
of
an
Adulterous
Temper
:
But
they
that
are
carried
by
a
predominant
and
habitual
Love
of
the
World
,
are
the
Lovers
of
the
World
here
spoken
of
;
whether
they
be
the
Covetous
,
whom
God
abhorreth
;
or
the
Proud
,
whom
he
resisteth
;
or
the
Voluptuous
,
who
are
dead
to
the
living
Lord
MEDITAT
.
VII
.
Men
are
to
try
themselves
by
their
Love
.
IF
any
Man
love
,
&c.
It
seems
that
God
doth
estimate
Men
by
their
Loves
,
not
by
their
Impulses
,
nor
their
Professions
;
not
by
their
Words
,
no
,
nor
by
their
Actions
neither
.
For
although
it
is
true
,
That
pure
Affections
,
will
ordinarily
produce
pure
Actions
;
and
that
as
Faith
worketh
by
Love
,
so
Love
sheweth
it self
by
Works
;
yet
Actions
materially
good
,
do
often
prom
a
Principle
not
Divine
and
Pure
,
but
Carnal
and
Corrupt
:
Therefore
the
great
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Tryes
of
the
Reins
,
visits
and
views
the
hearts
of
Men
,
and
from
thence
he
values
them
.
It
doth
not
only
appear
from
this
Text
,
but
indeed
from
the
whole
current
of
Scripture
,
that
the
Estimate
that
God
makes
of
Men
is
from
their
hearts
.
Hence
it
is
that
we
read
so
often
concerning
such
and
such
men
,
that
they
had
such
and
such
Faults
and
Failings
in
their
Conversation
or
Government
,
yet
nevertheless
their
hearts
are
perfect
with
the
Lord
:
And
other
men
were
thus
and
thus
specious
and
zealous
in
their
Conversation
,
yet
their
hearts
were
not
perfect
with
the
Lord
:
And
of
others
,
that
they
were
very
formal
and
forward
Professors
,
but
in
the
mean
time
their
heart
went
after
their
Covetousness
.
It
were
endless
to
shew
the
special
regard
that
God
has
to
the
hearts
and
affections
of
men
.
And
ought
not
we
to
estimate
our selves
,
as
God
estimates
us
?
If
any
man
love
,
&c.
This
sure
is
the
chiefest
,
and
,
one
would
think
,
the
easiest
thing
in
the
world
to
be
known
.
It
is
,
without
Controversie
,
the
chiefest
thing
,
and
most
material
for
Man
to
know
concerning
himself
,
what
he
loves
best
.
If
I
know
that
God
is
the
Supreme
Good
,
and
that
it
is
my
greatest
Duty
and
highest
Perfection
to
love
him
best
;
it
must
needs
follow
,
that
it
is
my
greatest
Concernment
to
know
that
I
do
so
:
For
if
I
once
attain
to
this
understanding
,
I
will
not
be
beholden
to
any
Fortune-teller
,
to
acquaint
me
with
my
future
condition
in
this
World
;
nay
,
I
will
thank
no
Divine
,
to
fore-tell
me
my
condition
in
another
.
Man
has
nothing
Better
than
his
Affections
,
nothing
Nobler
than
his
Heart
.
Love
is
better
than
Beneficence
:
Lazarus
in
being
able
to
Love
,
had
a
nobler
Portion
than
Dives
in
being
able
to
Give
:
And
shall
this
Heart
,
this
Love
be
given
to
the
World
?
A
Man
may
converse
in
the
World
,
and
be
concern'd
about
it
,
and
yet
not
love
it
;
that
's
well
,
that
may
comfort
us
:
But
a
Man
may
also
know
God
,
talk
of
him
,
profess
him
,
perform
many
Duties
to
him
,
worship
him
with
much
Pomp
and
seeming
Sanctimony
,
and
yet
not
love
him
;
that
may
startle
us
.
It
is
easie
,
in
all
other
things
,
for
a
Man
to
tell
what
he
loves
best
:
Cannot
every
man
tell
,
what
Dish
of
Meat
,
or
what
Sort
of
Drink
pleases
him
best
,
or
what
Neighbor
he
prefers
most
?
And
it
is
not
a
wonder
that
Men
should
not
know
whether
they
love
God
,
or
the
World
best
?
Is'
t
not
a
wonder
that
Men
should
be
so
mad
or
blind
,
as
not
to
see
themselves
Lovers
of
the
World
?
Surely
the
heart
of
Man
is
deceitful
,
and
that
not
only
to
other
Men
,
(
as
some
would
have
the
meaning
of
the
Text
to
he
)
but
to
himself
also
.
I
never
yet
knew
a
Man
that
would
confess
himself
to
be
covetous
,
though
all
the
Symptoms
of
Covetousness
were
upon
him
:
Though
the
Plague-spots
and
Sores
are
upon
them
,
yet
they
will
not
confess
themselves
to
be
infected
.
To
undeceive
(
if
it
may
be
)
the
Lovers
of
the
World
,
is
the
design
of
the
Publication
of
these
Meditations
.
Lord
,
be
merciful
unto
its
,
and
suffer
not
our
hearts
to
be
hardned
through
the
deceitfulness
of
sin
!
MEDITAT
.
VIII
.
Of
the
Extent
of
Worldly
Love
.
IF
any
man
,
&c.
Methinks
this
Phrase
supposes
that
all
sorts
of
Men
are
subject
to
this
Evil
,
and
liable
to
this
Disease
.
And
indeed
the
more
I
think
of
it
,
(
whether
the
Text
suppose
it
or
no
)
the
truer
it
seems
to
be
.
When
I
consider
great
Men
,
I
do
not
see
that
they
are
so
above
the
World
,
as
to
despise
it
:
neither
are
the
Poor
so
below
the
World
,
as
to
despair
of
it
;
as
it
is
in
some
Cases
.
No
,
all
sorts
of
men
are
subject
to
this
Plague
,
nothing
secures
us
from
it
.
Riches
do
not
;
it
should
seem
by
the
Psalmist
,
that
the
increase
of
them
rather
causes
Men
to
set
their
hearts
upon
the
World
;
If
Riches
increase
,
set
not
your
he●●ts
upon
them
:
Poverty
does
not
;
the
poorer
,
the
prouder
oftentimes
,
and
sometimes
the
covetouser
too
:
Holy
Orders
do
not
;
witness
the
greediness
of
the
Clergy
of
all
Churches
:
Retiring
into
a
Monastery
cannot
;
as
the
many
unclean
Practices
committed
there
will
testifie
:
Holy
Profession
,
or
an
early
resolution
in
Baptism
cannot
;
witness
the
multitudes
that
fight
under
the
Worlds
Banners
,
who
then
protested
to
fight
against
it
to
their
Lives
end
.
It
is
a
close
Evil
,
or
Devil
rather
,
and
is
found
in
company
with
Learning
,
with
Inspiration
,
and
the
Spirit
of
Prophecy
,
as
in
Balaam
;
in
company
with
Prayers
and
Sacrifices
,
as
in
Saul
;
in
company
with
Fortitude
,
as
in
Jeroboam
;
in
company
with
Zeal
and
Profession
,
as
in
Jehu
;
in
company
with
legal
Righteousness
,
much
Gravity
,
Demureness
,
seeming
Self-denial
and
Maceration
,
as
in
them
,
who
in
the
Gospel
are
said
to
love
the
praise
of
Men
,
more
than
the
praise
of
God
.
It
is
found
in
conjunction
with
Circumcision
;
neither
is
it
washt
away
by
that
Ordinance
,
that
is
called
a
putting
away
of
the
filth
of
the
flesh
.
But
if
we
will
come
to
a
strict
Examination
,
we
must
consider
Man
in
his
Moral
,
and
in
his
Political
Capacity
:
And
this
(
God
willing
)
I
intend
to
do
in
its
proper
place
.
MEDITAT
.
IX
.
Of
the
Evil
of
worldly
Love
.
IF
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
.
Lord
,
what
a
terrible
thing
is
this
that
is
predicated
of
so
small
a
fault
!
He
doth
not
love
God!
Why
what
could
have
been
said
worse
of
him
?
If
a
man
do
not
love
God
,
he
is
as
bad
as
a
Devil
;
he
is
cursed
with
the
chiefest
curse
;
If
any
man
love
not
the
Lord
Jesus
Christ
,
let
him
be
anathemamaranatha
.
Who
would
believe
that
so
fearful
a
thing
should
be
predicated
of
so
small
a
matter
!
If
he
had
said
,
If
any
man
blaspheme
God
maliciously
,
oppose
him
spitefully
,
commit
Murder
,
be
rebellious
against
all
Superiors
,
beastly
in
all
Behavior
,
dwelleth
in
all
Pride
and
Malice
,
or
the
like
,
then
it
had
been
likely
enough
that
he
should
be
esteemed
a
hater
of
God
:
But
to
say
,
If
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
;
Who
can
believe
this
?
Is
it
so
great
a
matter
to
love
the
world
?
Yes
,
from
the
Predicate
,
we
may
infer
how
great
a
matter
it
is
.
The
Spirit
of
God
would
not
have
predicated
this
of
a
thing
of
an
ordinary
size
,
every
body
declares
against
the
sins
of
the
Flesh
,
rails
at
Drunkenness
,
Adultery
,
Murder
,
Injustice
,
Extortion
;
every
Body
brands
Thieves
,
and
such
like
People
:
But
the
sins
of
the
Spirit
go
unespy'd
,
and
damn
mens
Souls
more
effectually
.
See
how
damning
a
thing
it
is
to
misplace
affections
.
Oh
how
sadly
is
the
world
mistaken
!
How
weakly
do
men
judge
!
How
many
will
find
themselves
in
Hell
shortly
,
who
had
hoped
that
they
were
in
the
Suburbs
of
Heaven
!
The
common
cry
is
,
A
very
good
man
,
a
very
honest
man
,
a
civil
good-natur'd
Neighbor
;
but
a
little
with
the
closest
,
Paulo
attentior
ad
rem
.
A
small
fault
they
think
.
But
is
Idolatry
and
Adultery
a
small
Fault
?
This
love
of
the
world
is
really
they
:
one
had
as
good
bow
down
before
a
graven
Image
,
as
love
the
world
.
It
is
very
observable
how
the
Commands
of
the
Gospel
are
mostly
calculated
for
the
regulating
of
the
affections
of
Love
,
Care
,
Joy
,
Grief
;
and
how
it
forbids
and
inveighs
against
the
sins
of
the
Spirit
,
Pride
,
Malice
,
Distruct
,
Envy
,
Covetousness
,
and
the
like
.
The
renovation
of
the
Will
,
and
regulation
of
the
Affections
,
is
the
great
work
of
Regenerating
Grace
.
It
is
paltry
Pharisaism
to
mind
paying
of
Tythes
,
and
to
neglect
the
love
of
God
.
Say
not
,
oh
say
not
,
it
is
a
small
thing
to
love
the
world
,
but
say
,
oh
how
it
defiles
,
how
it
exposes
,
how
it
damns
,
what
Idolatry
,
and
Adultery
,
and
Blasphemy
is
it
!
Arise
,
O
my
precious
Soul
,
fully
not
thy
beautful
wings
,
by
resting
upon
so
filthy
a
Dunghil
,
by
preying
upon
so
loathsom
a
Carrion
!
How
evil
and
abominable
the
love
of
the
world
is
,
I
shall
have
occasion
to
consider
more
particularly
,
in
some
future
Meditations
.
MEDITAT
.
X.
Of
the
Inconsistency
of
the
Love
of
the
World
,
and
the
Love
of
God
.
IT
seems
to
be
the
plain
Doctrine
which
the
Apostle
teaches
,
That
the
Love
of
the
World
,
and
the
Love
of
God
are
inconsistent
.
God
and
Mammon
cannot
cohabit
:
there
is
no
serving
of
two
Masters
,
especially
being
contrary
the
one
to
the
other
.
What
communion
hath
light
with
darkness
?
The
reason
of
the
incompatibility
and
inconsistency
,
seems
to
be
laid
in
the
opposition
,
Contraria
mutuo
se
pallunt
.
The
same
Fountain
cannot
send
forth
sweet
waters
and
bitter
.
Here
the
reason
seems
to
lie
in
the
limited
,
straitned
nature
of
the
Fountain
.
The
narrow
heart
of
man
cannot
contain
two
such
Guests
at
once
.
If
the
world
be
got
into
the
Inn
,
the
Chambers
of
the
Soul
,
Christ
must
be
cast
into
the
Stable
.
The
same
Soul
cannot
at
once
send
forth
the
sweet
aromatick
Breathings
of
Divine
Love
,
and
the
nasty
,
noisom
stench
and
exhalation
of
earthly
Love
.
How
should
such
a
limited
Agent
perform
two
such
contrary
Acts
at
the
same
time
?
But
what
,
May
not
a
Man
love
God
well
,
and
love
the
world
well
too
?
No
:
no
man
loves
God
well
,
but
he
that
loves
him
belt
.
He
only
loves
him
aright
,
that
loves
him
with
all
his
heart
.
There
cannot
be
two
Bests
:
One
cannot
love
God
with
all
his
heart
,
and
the
world
with
all
his
heart
too
.
But
may
not
one
love
God
best
,
and
yet
love
the
world
?
No
:
For
if
you
love
the
world
unduly
,
you
do
not
love
God
best
;
and
if
you
love
God
best
,
then
your
love
of
the
world
is
not
the
undue
love
here
forbidden
.
The
pure
and
conjugal
Love
admits
no
Rival
;
Thalamus
non
patitur
consortes
.
There
is
an
Essay
,
no
doubt
,
to
compound
the
matter
,
and
to
make
a
medley
,
and
this
medley
,
I
fear
,
is
the
Religion
of
the
most
.
It
is
too
evident
,
that
they
entertain
the
world
chiefly
;
yet
in
good
manners
they
would
allow
some
room
for
God
,
some
little
room
,
upon
a
Sunday
or
an
Holy-day
,
or
perhaps
at
some
other
times
,
in
some
easie
and
cheap
things
.
The
Whore
in
the
Comedian
was
content
to
entertain
two
:
the
one
indeed
she
properly
lov'd
;
but
because
the
other
gave
her
Presents
and
good
Gifts
,
she
was
content
that
he
should
Haerere
in
aliqua
parte
saltem
apud
eam
,
some
little
corner
of
her
house
she
would
allow
him
too
.
It
is
as
certain
a
sign
of
a
whorish
heart
,
to
prostitute
it self
to
two
,
as
it
was
of
a
false
Mother
to
admit
of
the
division
of
the
child
.
The
world
indeed
has
no
title
at
all
to
the
heart
of
Man
,
and
therefore
modestly
desires
only
a
little
part
,
an
inferior
love
,
a
subordinate
love
:
But
together
with
this
seeming
Modesty
,
the
Witch
is
very
cunning
,
for
she
knows
that
that
part
will
go
night
to
bring
in
the
whole
,
and
that
God
will
reject
the
whole
Mess
,
if
any
part
of
it
be
defiled
.
But
God
has
a
right
to
all
,
and
therefore
demands
all
or
none
;
he
will
not
take
up
with
a
corner
of
the
heart
.
The
love
of
God
fills
the
Soul
where
it
comes
,
as
the
light
fills
the
Fir-mament
.
MEDITAT
.
XI
.
Of
the
Evil
of
not
loving
God
.
THE
love
of
the
Father
is
not
in
him
.
Look
about
you
all
you
that
love
the
World
!
Nay
rather
let
us
all
look
into
our selves
;
let
us
fear
and
search
lest
we
be
found
lovers
of
the
world
:
for
here
is
the
dreadfullest
Predicate
that
ever
was
pronounced
,
the
blackest
brand
that
can
be
lay'd
upon
a
rational
being
;
such
love
not
God
.
He
had
almost
as
good
have
said
,
They
hate
him
:
For
indeed
saving
a
little
Philosophical
Nicety
)
it
comes
all
to
one
.
He
that
is
not
for
us
is
against
us
;
and
yet
more
plainly
,
The
friendship
of
the
World
is
enmity
against
God
.
Now
if
we
consider
that
it
is
the
most
Natural
,
Necessary
,
Reasonable
,
Easie
and
Excellent
thing
in
the
World
to
love
God
;
and
that
it
is
the
foundation
of
all
other
duties
,
it
will
the
better
appear
,
how
sad
a
Character
this
is
,
The
love
of
the
Father
is
not
in
him
.
I
will
but
glance
upon
some
of
these
in
this
place
,
and
reserve
the
rest
to
anotner
MEDITAT
.
XII
.
The
love
of
God
is
most
Natural
.
IT
is
most
Natural
for
man
to
love
God
.
However
it
is
true
,
too
true
,
that
,
considering
man
in
his
state
of
Apostasie
,
sin
is
most
natural
to
him
;
yet
if
we
consider
man
as
a
rational
Being
only
,
abstracting
him
from
his
depravation
;
vertue
,
particula●ly
the
love
of
God
,
is
most
natural
to
him
;
and
all
sin
,
particularly
worldly
love
,
unnatural
and
alien
to
him
;
which
the
Scripture
plainly
signifies
,
when
it
tells
us
so
often
of
the
defilements
of
sin
:
Now
we
know
that
what
defiles
,
must
needs
be
alien
to
that
which
it
defiles
.
To
love
God
was
the
duty
of
man
before
the
Gospel
was
given
,
yea
or
the
Law
either
;
necessarily
resulting
from
the
relation
between
the
Creature
and
the
Creator
.
It
is
most
agreeable
to
the
dictates
of
Nature
:
though
it
be
so
sadly
depraved
,
it
has
not
quite
put
off
its
Essence
.
For
what
are
Honour
,
and
Reverence
,
and
Adoration
,
but
Love
exalted
,
Love
determin'd
to
a
Superior
Object
?
And
this
the
Heathens
always
thought
just
and
equal
to
give
to
their
Gods
.
It
is
as
natural
for
the
soul
to
love
,
to
cleave
to
something
without
its
self
,
as
for
the
Ivy
to
cling
to
the
Oak
.
The
Soul
naturally
understands
its
own
indigency
;
and
therefore
goes
out
to
one
thing
or
other
to
find
rest
;
though
through
her
Apostasie
,
she
is
mistaken
in
her
object
,
and
fancies
rest
,
where
it
is
not
:
Which
indeed
is
rather
Blasphemy
than
Atheism
.
The
love
of
a
Superior
Object
,
of
a
Centre
,
is
so
natural
,
that
it
cannot
be
separated
from
the
very
constitution
of
the
Soul
:
That
Centre
must
needs
be
some
Superior
Being
,
and
more
excellent
than
it self
:
And
what
can
that
be
but
God
;
or
what
besides
him
can
be
sayd
to
be
more
excellent
than
the
Soul
it self
?
God
is
remotely
concern'd
in
the
pursuits
even
of
the
Covetous
and
Ambitious
;
howbeit
they
mean
not
so
,
and
therefore
their
in
judicious
tendencies
are
no
thanks
to
them
,
nor
will
ever
make
them
happy
.
To
love
the
Lord
our
God
with
all
our
heart
is
the
great
Commandment
indeed
;
it
is
the
Law
of
Nature
,
inlay'd
in
the
very
constitution
of
the
Soul
,
belonging
to
all
men
in
all
ages
of
the
world
.
MEDITAT
.
XIII
.
Of
the
Easiness
and
Pleasantness
of
Loving
.
TO
love
is
Easie
,
Cheap
,
and
Pleasant
.
It
is
Easie
,
it
equires
no
Pains
,
it
breaks
no
Bones
.
Whatsoever
Curse
lies
upon
all
sublunary
provisions
,
we
may
eat
the
heavenly
Manna
without
sweat
.
Those
Devils
the
H●athenish
Gods
,
requir'd
painful
Services
indeed
sometimes
,
Herculean
Labors
:
But
the
true
God
requires
our
Love
,
he
takes
it
as
the
most
acceptable
Sacrifice
;
so
acceptable
,
that
it
shall
stand
in
stead
of
all
other
Duties
,
where
they
cannot
be
perform'd
:
He
that
is
dumb
and
cannot
pray
,
deaf
and
cannot
hear
,
blind
and
cannot
read
,
so
poor
that
he
cannot
give
,
so
close
shut
up
that
he
may
not
receive
,
shall
yet
be
well
accepted
of
the
Father
,
if
he
can
love
.
Christ
Jesus
has
a
Yoke
indeed
;
but
it
a
Yoke
of
Government
,
not
of
Punishment
;
it
is
not
galling
to
the
Necks
of
his
Disciples
,
My
Yoke
is
easie
.
He
has
a
burden
too
,
but
it
is
light
;
Christi
sarcina
pennas
habet
.
To
love
is
Cheap
,
it
costs
nothing
.
Love
indeed
will
grudge
no
cost
,
will
stick
at
no
charge
if
it
be
requir'd
:
but
there
is
none
requir'd
to
the
exercise
of
Love
.
she
best
way
in
the
world
for
a
poor
man
to
be
happy
.
(
as
we
read
the
poor
Woman
was
,
whose
whole
Inventory
amounted
but
to
two
Mites
)
and
indeed
a
readier
way
for
the
Rich
,
than
though
they
should
lavish
Gold
out
of
the
Bag
,
and
make
Oblations
of
Rams
by
thousands
,
and
Oyl
by
Rivers
.
For
what
cares
the
self-sufficient
God
for
these
things
.
What
doth
the
Lord
thy
God
require
of
thee
,
but
to
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soul
?
Deut.
10.
12.
To
love
is
pleasant
.
The
very
acts
of
Love
are
pleasent
to
him
that
exerts
them
.
They
had
a
dismal
way
of
serving
their
Gods
of
old
time
,
in
an
extatick
frantick
manner
,
cum
sacro
horrore
;
as
Baals
Priests
,
cutting
and
slashing
themselves
,
or
as
the
Priests
of
Apollo
or
Bacehus
,
swelling
,
raging
and
distracted
.
Lucane
,
I
remember
,
somewhere
in
his
Pharsalia
describes
the
Devotion
that
the
Massilians
pay'd
to
certain
dreadful
deities
which
they
Worshipt
in
a
dark
grove
,
so
terribly
,
as
would
make
one
wish
to
get
as
far
off
from
such
Deities
as
possible
:
Nay
he
tells
us
that
the
Priest
himself
that
went
to
Atone
them
,
was
afraid
of
nothing
more
,
than
lest
he
should
meet
one
of
them
,
lest
they
should
draw
night
to
him
in
his
drawing
nigh
to
them
.
—
Dominumque
timet
deprendere
luci
.
But
love
,
divine
love
,
the
love
of
God
,
is
serene
,
compos'd
and
sweet
,
pleasent
in
its
very
actings
,
ravishing
the
Soul
that
exerts
it
,
who
takes
just
so
much
pains
in
loving
,
as
the
Rivers
do
in
running
,
the
Wind
in
blowing
,
or
the
Sun
in
shining
.
Good
God!
How
infinitely
and
astonishingly
kind
and
gracious
art
thou
to
the
Sons
of
Men
;
all
whose
very
commands
consist
with
our
ease
,
and
are
calculated
for
our
pleasure
!
Lord
,
what
can
be
more
pleasant
than
to
love
,
to
love
that
which
is
infinitely
lovely
!
What
can
be
safer
,
then
to
trust
in
Almighty
Power
!
What
easier
,
sweeter
way
of
living
,
then
to
cast
all
our
care
and
lay
all
our
burden
upon
infinite
Wisdom
and
Goodness
!
What
more
sweet
and
cordial
than
to
hope
in
infinite
Mercy
and
Veracity
!
These
Oh
these
sweet
things
are
the
matter
of
thy
Law
!
And
Oh
thou
that
hast
to
mercifully
accommodated
thy
Laws
to
my
pleasure
,
mercifully
accommodate
my
Soul
to
thy
Laws
,
that
I
may
take
pleasure
in
them
.
MEDITAT
.
XIV
.
Of
the
Excellency
and
Necessity
of
the
Love
of
God
.
THe
Love
of
God
is
Excellent
and
Honourable
;
it
puts
a
Beauty
and
Lustre
upon
the
Soul
.
This
beautifies
,
dignifies
,
glorifies
,
yea
,
and
in
a
sense
,
deifies
the
Soul
,
uniting
her
to
God
,
and
so
making
her
one
with
her
Maker
.
As
Worldly
Love
dishonours
and
defiles
;
as
he
that
is
joyned
to
an
Harlot
,
is
one
with
an
Harlot
,
even
a
Limb
of
a
Whore
;
and
he
that
is
joyned
to
the
World
in
Spiritual
Adultery
,
is
a
Limb
of
the
World
:
so
he
that
is
joyned
to
Christ
is
a
Member
of
Christ
.
The
Soul
acts
most
nobly
,
exalts
it self
most
bravely
,
when
it
spends
its
powers
upon
the
supream
good
.
If
there
be
any
Apotheosis
of
Souls
this
is
it
.
The
Saints
are
the
most
excellent
of
the
Earth
;
and
this
is
the
Character
of
Saints
,
that
they
love
God
:
Love
ye
the
Lord
all
ye
his
Saints
.
Of
this
I
shall
have
occasion
to
enlarge
my
Meditations
hereafter
.
I
will
therefore
proceed
to
think
a
little
of
the
absolute
necessity
of
the
Love
of
God
.
The
Love
of
God
is
so
necessary
to
the
happiness
of
Souls
,
that
no
Soul
can
be
happy
that
hath
it
not
predominant
in
him
.
The
precept
makes
it
necessary
,
which
commands
it
in
both
Testaments
,
and
that
over
and
over
again
,
and
that
as
the
principal
Duty
of
Man
.
It
is
a
Commandment
,
nay
,
it
is
a
great
,
it
is
the
great
Commandment
,
as
our
Saviours
words
are
translated
,
Matt.
22.
38.
Now
after
all
these
inculcations
,
can
we
imagine
that
God
will
dispense
with
this
;
nay
,
with
the
leave
of
the
Popish
Casuists
be
it
spoken
,
he
cannot
:
for
it
is
a
necessary
means
of
Happiness
:
God
himself
cannot
make
a
Soul
happy
that
hates
him
.
Considering
the
constitution
of
the
rational
Soul
,
it
is
impossible
that
any
thing
should
be
his
happiness
below
Communion
with
God
:
Now
there
can
be
no
Communion
,
no
Converse
without
Love
.
Can
a
Soul
dwell
with
him
for
ever
,
and
be
happy
in
so
doing
,
that
does
not
love
him
?
Ye
hated
me
and
cast
me
out
,
says
Jephthah
:
Certainly
the
haters
of
God
,
do
ipsfacto
,
cast
themselves
out
of
the
presence
of
God
.
MEDITAT
.
XV.
Why
called
the
Love
of
the
Father
.
THe
Love
of
the
Father
is
not
in
him
.
But
why
the
Love
of
the
Father
rather
the
Love
of
God
.
This
seems
to
be
done
on
purpose
,
and
to
be
more
elegant
and
emphatical
,
than
if
he
had
said
the
Love
of
God
.
For
it
is
a
great
aggravation
of
this
unnatural
sin
,
the
love
of
the
World
.
Father
is
an
endearing
Relation
,
as
appears
by
many
Texts
,
but
methinks
by
no
one
more
than
that
which
proceeded
from
the
Mouth
of
Christ
,
and
is
now
in
the
Mouth
of
every
Christian
,
Our
Father
.
God
is
fully
ou●
Father
,
yea
,
and
Mother
too
the
words
both
of
begetting
and
bringing
forth
,
are
ascribed
to
him
;
of
him
we
are
begotten
and
brought
forth
.
Were
it
not
monstrous
,
that
a
Man
should
prefer
his
Horse
or
his
Hounds
,
and
the
Lives
of
them
,
before
his
Father
:
provide
for
them
and
let
his
Father
starve
?
More
Monstrous
it
is
to
prefer
the
World
before
God
.
Moreover
,
The
Father
seems
to
be
put
elegantly
in
opposition
to
the
World
.
As
if
one
should
say
,
What
love
the
World
more
than
the
Maker
of
it
?
The
Moralist
(
I
think
it
is
Cicero
)
some where
inveighs
against
the
absurdity
of
those
Men
,
that
adore
Images
,
and
do
not
rather
admire
and
reverence
the
skill
that
made
them
,
and
the
Ingenuity
of
the
Carvers
and
Painters
.
God
is
the
Father
of
the
World
(
the
Father
,
as
well
as
our
Father
)
the
Father
of
Light
,
the
Marker
of
all
that
is
pleasant
,
profitable
,
and
honourable
,
the
Creator
of
Riches
,
the
Fountain
of
Pleasure
and
Honour
.
So
that
to
love
the
World
rather
than
the
Father
,
whether
he
be
consider'd
as
our
Father
,
or
the
Father
of
the
World
,
is
lewd
and
absurd
.
MEDITAT
.
XVI
.
Of
Mens
Apprehensions
concerning
the
Love
of
God
.
IF
any
Man
Love
the
World
,
&c.
I
foresee
,
that
after
all
that
I
shall
meditate
upon
this
Subject
,
the
issue
will
be
,
either
that
Men
will
be
secure
,
and
never
mind
this
thundering
expression
,
it
will
not
starttle
nor
make
any
impression
upon
them
;
or
they
will
a
little
open
their
Eyes
,
and
inquire
into
themselves
,
and
ask
,
whether
they
be
lovers
of
God
or
of
the
World
.
I
foresee
the
greatest
part
of
Men
into
whose
hands
these
Meditations
shall
fall
,
will
be
secure
and
unconcern'd
,
as
they
are
under
the
weightiest
Doctrines
,
and
loudest
Thunders
of
God
.
It
is
the
Nature
of
worldly
Love
to
stupifie
,
it
drowns
in
perdition
,
it
choaks
the
Word
,
it
makes
Men
Blind
and
Bold
,
Senseless
and
Secure
.
It
Stiffles
,
Choaks
,
Deadens
,
takes
away
all
Heart
,
and
turns
Men
into
meer
lumps
of
Earth
.
But
perhaps
there
are
others
,
some
others
,
that
will
inquire
.
Well
,
be
it
so
:
yet
I
suppose
that
the
power
of
Self-love
is
so
great
,
that
the
inference
they
will
make
,
will
be
one
of
these
two
;
Either
Oh
,
I
love
God
,
and
therefore
am
not
a
lover
of
the
World
;
or
Oh
,
I
am
not
a
lover
of
the
World
,
therefore
I
love
God
.
MEDITAT
.
XVII
.
What
it
is
to
Love
God
.
BUt
possibly
there
may
be
some
ingenious
Inquirer
,
that
with
Philip
,
will
ask
and
say
,
Shew
us
the
Father
and
it
sufficeth
.
To
him
Christ
answered
,
Have
I
been
so
long
with
you
,
and
sayest
thou
,
shew
us
the
Father
?
As
if
he
had
said
,
the
invisible
God
is
seen
in
me
;
I
am
the
Image
of
the
Father
.
So
I
say
to
these
,
God
is
invisible
,
but
the
Image
of
God
is
visible
in
the
World
.
The
Image
of
God
idneed
is
seen
in
the
whole
Creation
,
and
the
Power
,
Wisdom
,
and
goodness
of
God
,
are
to
be
observed
and
admired
therein
.
But
especially
it
is
to
be
admired
in
Man
.
Man
is
more
especially
the
Image
of
God
;
and
if
we
say
we
love
God
,
whom
we
have
not
seen
,
and
love
not
our
Brethren
whom
we
have
seen
,
we
deceive
our selves
.
More
especially
it
is
to
be
observed
in
good
Men
:
Therefore
is
the
Love
of
God
so
often
described
by
the
Love
of
the
Brethren
,
and
of
the
Saints
.
But
principally
,
True
Goodness
is
the
Nature
of
God
.
God
is
Goodness
,
Truth
,
Love
,
Holiness
;
and
he
that
loveth
the
World
more
than
these
,
is
the
Idolater
and
Adulterer
here
spoken
of
.
If
any
Man
habitually
in
his
Judgment
or
Affections
,
prefer
the
Pleasures
,
Profits
,
or
Honours
of
the
World
,
before
Righteousness
,
Goodness
,
Truth
and
Holiness
,
he
is
dead
accursed
.
I
suspect
that
the
Love
of
Christs
Person
is
mostly
a
Notion
amongst
Men
:
To
follow
his
Example
,
to
imitate
his
Graces
,
to
copy
out
his
Perfections
,
is
to
Love
him
.
For
although
we
have
not
heard
Gods
Voyce
,
nor
seen
his
Shape
at
any
time
,
yet
if
his
Word
abide
in
us
,
we
love
him
,
John
5.
37
,
38.
He
that
loveth
Christ
must
keep
his
Commandments
:
If
any
man
therefore
prefer
the
world
before
the
Commands
of
Christ
,
before
the
favour
of
God
,
or
the
peace
of
his
own
Conscience
,
so
far
he
is
a
lover
of
the
World
.
The
son
of
the
bond-woman
,
and
of
the
free
,
cannot
cohabit
:
fleshly
wisdom
,
and
the
grace
of
God
,
cannot
at
the
same
time
predominate
.
The
love
of
God
is
a
nature
,
not
a
rapture
or
extasie
,
much
less
a
Mechanical
thing
,
Acted
only
upon
the
Stage
of
Fancy
.
MEDITAT
.
XVIII
.
Of
the
false
love
of
God
.
BUt
what
,
is
the
love
of
the
world
so
pestilent
,
so
malignant
,
so
poysonous
,
that
no
love
of
God
will
grow
by
it
in
the
same
Soul
?
Yes
,
there
may
be
a
great
deal
of
spurious
love
,
love
of
a
false
kind
,
more
properly
called
flattery
than
friendship
.
Men
may
fancy
they
love
God
much
,
and
may
cry
,
God
forbid
but
they
should
love
him
above
all
things
.
Perhaps
there
may
be
some
true
love
in
a
weak
degree
;
true
I
mean
in
opposition
to
dissembled
,
Physically
true
(
for
why
may
there
not
be
a
true
love
,
that
is
not
saving
?
)
But
he
that
loves
God
aright
,
as
the
supream
good
,
must
needs
love
him
with
a
supream
and
superlative
affection
.
But
be
it
true
or
no
in
a
Physical
sense
;
that
love
of
God
is
not
highest
,
doth
not
prevail
nor
predominate
,
that
is
easily
crusht
,
cast
out
,
gain-said
.
If
the
Tares
get
above
the
Corn
and
smother
it
;
if
the
cares
of
the
world
choak
the
word
,
those
tares
and
cares
are
pardominant
.
The
men
of
Keilah
made
love
to
David
,
perhaps
they
had
some
real
kindness
for
him
;
but
their
kindness
for
Saul
was
greater
:
so
that
if
he
offer'd
himself
,
they
would
cast
forth
David
and
his
men
.
The
love
of
God
and
the
love
of
the
World
are
inconsistent
.
And
that
appears
from
the
nature
of
the
objects
,
which
are
contrary
the
one
to
the
other
:
As
also
from
the
nature
of
love
.
If
any
man
love
the
World
,
must
be
understood
of
a
prodominant
love
;
then
the
love
of
the
Father
is
not
in
him
,
must
be
understood
of
a
predominant
love
also
.
God
being
the
chiefest
good
,
the
love
of
him
must
be
the
highest
and
strongest
,
or
else
it
is
not
such
as
the
object
requires
.
If
a
Woman
love
her
Husband
well
,
yet
if
she
love
him
not
above
any
other
man
,
she
does
not
love
with
a
right
conjugal
love
,
which
ought
to
be
strongest
of
all
others
.
The
proper
and
acceptable
love
of
God
must
needs
be
predominant
,
otherwise
it
is
not
fitted
to
the
nature
of
the
supream
good
:
Now
it
is
impossible
there
should
be
two
predominant
loves
in
the
same
Soul
at
one
and
the
same
time
.
MEDITAT
.
XIX
.
Of
Predominant
Love
.
BUt
it
will
be
askt
,
what
goes
to
make
a
Predominant
love
?
Love
,
yea
even
the
love
of
God
,
is
capable
of
intention
and
remission
.
There
are
those
that
depart
from
their
first
love
in
a
great
measure
.
The
Spouse
was
one
while
sick
of
love
,
another
while
so
lazy
and
languid
,
that
she
would
not
so
much
as
arise
to
open
to
her
beloved
when
he
knockt
.
Particularly
,
by
how
much
worldly
love
prevails
,
by
so
much
Divine
love
languisheth
and
is
invalidated
.
They
are
like
the
houses
of
Saul
and
David
;
the
rise
of
the
one
is
the
fall
of
the
other
,
and
they
cannot
be
both
supream
in
one
Israel
.
They
are
like
a
pair
of
Scales
in
this
,
as
the
one
rises
,
the
other
falls
;
but
they
differ
in
this
,
that
they
are
never
equally
poys'd
.
A
Predominant
Love
must
be
most
intense
in
degree
,
habitual
and
durable
.
The
intenseness
of
the
love
of
God
is
so
describ'd
,
as
I
never
read
any
thing
like
it
,
Luk
10.
27.
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soul
,
with
all
thy
strength
,
and
with
all
thy
mind
.
How
many
Alls
are
here
?
And
yet
if
we
had
ten
thousand
times
more
powers
and
principals
,
we
ought
to
love
God
with
them
all
too
:
It
is
an
emphatical
translation
of
that
elegant
Text
of
the
Apostle
(
Rom.
5.
5.
)
The
love
of
God
is
shed
abroad
in
our
Hearts
;
which
if
I
might
Periphrase
upon
in
Scripture
Phrase
,
I
would
call
it
a
covering
of
the
Soul
,
as
the
Waters
cover
the
Sea
.
The
Soul
of
a
lover
of
God
seems
to
its
self
too
scant
to
comprehend
the
supream
good
;
wishes
its
self
wider
and
larger
.
Oh
that
one
would
give
me
the
large
heart
of
an
Angel
;
oh
that
God
would
fill
up
all
my
capacities
,
and
make
me
yet
more
capacious
;
oh
that
he
would
take
up
all
the
room
in
me
,
and
oh
that
he
would
make
for
himself
more
room
in
my
Soul
,
than
yet
there
is
,
to
entertain
him
!
And
certainly
this
Predominant
Love
may
be
discern'd
:
If
I
know
not
what
I
love
best
,
I
know
nothing
.
Why
may
I
not
as
well
know
whether
I
love
God
or
the
World
best
,
as
I
know
whether
I
love
bread
or
husks
best
?
By
what
we
constantly
choose
,
when
things
come
in
competition
,
we
may
know
what
we
love
best
.
But
may
not
the
palate
of
the
mind
be
so
alter'd
or
vitiated
(
as
well
as
that
of
the
body
)
that
what
I
choose
at
one
time
,
I
may
refuse
at
an
other
,
and
prefer
its
contrary
or
disparate
?
Yes
certainly
:
In
every
single
wilful
deliberate
Act
of
Covetousnes
or
Impatience
,
worldly
love
does
predominate
pro
hic
&
nunc
:
But
it
will
not
denominate
the
man
a
lover
of
the
world
except
it
be
habitual
.
MEDITAT
.
XX.
Of
Habitual
love
.
THe
love
that
is
so
predominant
,
as
to
denominate
,
must
be
Habitual
.
But
may
not
an
habitual
lover
of
the
World
be
converted
into
an
habitual
lover
of
God
?
Yes
sure
:
This
is
the
conversion
that
the
Gospel
speaks
of
.
To
turn
men
from
Idols
to
the
acknowledgment
of
the
true
God
is
not
a
saving
conversion
.
To
turn
them
from
the
commission
or
love
of
some
single
sin
of
the
flesh
,
as
Drunkenness
,
Whoring
,
Swearing
,
is
a
partial
,
but
not
a
saving
Conversion
.
The
great
and
saving
Conversion
lies
in
changing
the
Temper
,
the
Nature
,
and
introducing
Divine
Habits
.
The
habit
of
worldly
love
may
be
destroyed
,
and
is
destroy'd
in
all
sincere
Converts
.
The
habit
of
Divine
love
may
be
interrupted
in
its
Acts
,
weakened
in
its
Vigor
,
but
shall
not
be
quite
destroy'd
.
We
read
of
some
indeed
that
they
had
left
their
love
,
(
Rev.
2.
4.
)
But
it
does
not
appear
that
they
had
quite
lost
it
:
or
if
we
will
say
that
they
had
lost
it
,
yet
it
was
not
it
,
but
some
degrees
of
it
that
they
lost
;
not
their
love
but
their
first
love
,
or
some
degrees
of
that
love
which
they
had
at
first
.
I
know
not
what
should
hinder
,
but
that
every
truly
regenerate
and
habitual
lover
of
God
,
may
make
the
same
challenge
as
the
Apostle
did
,
What
shall
sepaparate
us
from
the
love
of
God
?
If
it
be
said
that
the
love
of
God
towards
his
Elect
is
immutable
and
indefectible
,
but
so
is
not
theirs
towards
him
:
One
may
well
reply
,
that
consequently
the
love
of
the
Elect
is
lasting
,
everlasting
too
.
If
it
be
true
,
that
whom
God
loves
he
loves
to
the
end
,
and
that
he
loves
none
with
this
peculiar
love
,
but
those
who
love
him
,
it
will
fairly
follow
,
that
their
love
is
endless
too
.
MEDITAT
.
XXI
.
Lovers
of
the
World
willing
to
be
deceiv'd
.
ANd
now
methinks
I
see
the
secure
world
stand
unconcern'd
,
every
one
blessing
himself
,
Oh
I
am
not
this
accursed
lover
of
the
world
.
I
do
indeed
now
and
then
prefer
the
world
,
my
gain
,
my
pleasure
,
my
reputation
before
God
,
and
the
observation
of
the
dictates
of
my
own
Conscience
,
as
I
perceive
all
men
do
,
but
I
do
not
make
a
constant
custom
of
it
;
I
have
no
habit
of
it
.
But
hark
a
while
,
though
it
be
but
in
one
single
Act
that
thou
preferrest
the
World
before
God
,
or
in
a
sin
committed
now
and
then
,
yet
glory
not
,
account
it
not
a
light
thing
.
It
is
something
sure
,
and
indeed
enough
to
humble
and
amaze
all
Men
upon
Earth
,
to
be
now
and
then
guilty
of
such
folly
and
filthiness
,
such
Blasphemy
,
Unrighteousness
and
Idolatry
,
as
this
is
,
to
be
but
once
guilty
of
preferring
the
Devil
before
God
.
But
examine
,
Oh
look
inwardly
,
Do
not
these
acts
proceed
from
an
habit
,
these
sprouts
from
a
root
;
we
had
need
to
search
narrowly
,
and
examine
strictly
;
for
if
we
be
mistaken
here
,
we
are
mistaken
indeed
,
fatally
,
everlastingly
mistaken
.
The
worldly
mind
generally
denies
and
palliats
its
worldliness
.
Men
are
generally
asham'd
to
be
call'd
worldly
minded
men
,
and
very
loath
to
believe
themselves
to
be
such
:
notwithstanding
which
,
it
is
most
certain
that
there
are
many
such
;
so
that
somewhere
there
will
be
found
a
deadly
damning
mistake
.
MEDITAT
.
XXII
.
The
Lovers
of
God
most
sensible
of
their
Worldliness
.
ON
the
other
hand
,
the
heavenly
mind
,
the
habitual
lover
of
the
Father
is
most
sensible
of
,
and
complains
most
of
his
own
worldliness
.
Lord
,
How
little
do
I
discern
this
Disease
,
or
lay
it
to
Heart
in
my self
?
How
little
do
I
mourn
over
it
in
others
,
where
it
is
apparently
praedominant
,
notwithstanding
it
is
so
deadly
?
If
I
be
not
a
predominant
lover
of
the
Word
,
yet
(
alass
!
)
in
how
many
single
acts
have
I
given
preference
to
it
,
every
one
of
which
was
horrible
disloyalty
and
treachery
▪
Alas
,
How
early
,
how
earnestly
,
how
eagerly
,
have
I
pursued
the
World
in
my
Thoughts
,
in
a
whole
train
of
Thoughts
,
from
morning
to
evening
!
How
unseasonably
too
has
it
put
it self
into
my
Meditations
,
how
boldly
intruded
into
my
Devotions
;
how
sawcily
thrust
in
it self
,
to
interrupt
my
communion
with
Heaven
,
with
an
impudence
and
importunity
exceeding
an
Harlots
Fore-head
!
Wo
be
to
me
,
if
thinking
more
,
if
speaking
oftner
of
this
World
than
of
God
,
be
a
certain
mark
of
a
predominant
lover
of
the
World
;
who
then
could
be
saved
!
Yet
when
I
consider
,
that
where
the
treasure
is
,
the
Heart
will
be
also
;
and
again
,
that
out
of
the
abundance
of
the
Heart
the
Mouth
speaketh
;
how
can
I
chose
but
be
asham'd
and
afraid
.
Lord
deliver
me
from
looseness
of
Spirit
,
from
earthliness
of
Mind
,
from
meanness
and
ordinariness
of
Temper
and
Conversation
!
Oh
wind
up
my
Heart
to
Heaven
,
let
my
Converse
be
there
and
with
thee
!
Imploy
my
Mind
in
contriving
,
my
Soul
in
exerting
acts
of
Love
;
fill
my
Mouth
with
thy
Praises
,
and
let
Holiness
to
the
Lord
be
written
upon
all
my
Actions
and
Enjoyments
.
Oh
how
are
the
mighty
fallen
,
the
high
sunk
down
into
a
most
mean
and
miserable
condition
!
How
is
the
Gold
become
dim
!
How
shamefully
does
the
noble
Humane
Nature
embrace
a
Dung-hill
,
and
the
Souls
that
came
out
of
the
blessed
Creators
hands
purer
than
Snow
,
have
contracted
a
Visage
blacker
than
a
Cole
!
Good
God
,
I
believe
,
Oh
help
my
unbelief
!
I
love
thee
,
Oh
pardon
my
want
,
my
weakness
of
love
;
and
shed
abroad
thy
love
in
,
and
quite
over
my
dry
and
parched
Soul
!
Rather
take
from
me
whatever
takes
any
part
of
my
Heart
from
thee
,
th●●
that
I
should
be
a
partial
,
an
imperfect
,
an
unsincere
lover
of
God!
MEDITAT
.
XXIII
.
Notwithstanding
Mens
Self-deceivings
,
there
are
many
Lovers
of
the
World
.
ANd
because
no
Man
will
confess
himself
to
be
a
Lover
of
the
World
,
are
there
therefore
none
such
?
Has
the
Apostle
suppos'd
an
Impossibility
or
a
Non
Entity
,
when
he
says
,
If
any
Man
love
the
World
,
&c.
or
are
Men
therefore
not
of
the
World
,
because
they
say
they
are
not
of
the
World
?
Whether
it
be
meet
to
hearken
unto
God
,
and
believe
him
,
or
Man
,
let
us
now
judge
.
We
may
easily
suppose
Man
to
be
bribed
and
blinded
in
his
own
case
.
What
the
judgment
of
God
is
we
shall
soon
discern
in
his
Word
;
by
which
we
may
briefly
examine
all
the
Ages
of
the
World
.
The
primitive
state
of
Man
,
no
doubt
,
was
a
state
of
pure
and
Divine
Love
.
As
the
Creator
is
said
to
take
pleasure
in
the
workmanship
of
his
Hands
,
so
doubtless
the
rational
Creature
delighted
himself
in
his
Creator
;
and
in
him
only
admired
himself
and
the
rest
of
the
Creation
.
But
this
lasted
not
long
.
Alas
,
how
soon
did
the
worldly
Spirit
begin
to
prevail
!
Cain
the
Heir
of
the
World
chose
the
World
for
his
portion
;
and
the
love
of
the
Father
(
his
Grandfather
)
was
not
in
him
.
For
if
a
Man
love
not
his
Brother
whom
he
hath
seen
,
how
can
he
love
God
whom
he
hath
not
seen
.
The
Old
World
neglected
Righteousness
and
the
Preacher
of
it
.
We
read
what
their
main
study
was
;
they
were
intent
upon
Marrying
,
Building
,
Planting
,
and
such
like
sensual
entertainments
,
and
chose
that
part
,
till
they
were
taken
away
from
it
.
If
we
consider
the
Antediluvian
World
,
we
shall
find
that
it
had
but
few
Men
in
it
,
but
who
were
worldly
Men.
Next
take
a
view
of
the
World
that
follow'd
the
Flood
,
and
resolv'd
that
the
Flood
should
never
follow
them
,
I
mean
the
Babelites
and
the
Men
of
that
Age
,
the
Sensual
Nimrods
,
the
Capacious
Giants
,
the
Idolatrous
Canaanites
,
Amorites
,
Perizzites
;
and
the
rest
of
that
Herd
;
and
what
can
we
find
amongst
them
but
Worldliness
,
Violence
and
Uncleanness
.
But
there
was
another
Seed
,
and
sure
that
was
all
Holy
;
I
mean
the
Children
of
Abraham
,
the
Seed
of
Israel
;
no
,
it
is
too
evident
that
all
Israel
were
not
Israelites
indeed
;
witness
the
many
hundred
thousands
that
lusted
after
the
Flesh-pots
,
nay
,
the
very
Onions
and
Garlick
of
Egypt
;
that
prefer'd
their
Bondage
before
the
promised
Land
,
and
the
free
exercise
of
their
Religion
.
Follow
them
into
that
Land
,
and
take
notice
of
their
great
Idolatry
,
and
other
Iniquities
committed
frequently
,
and
almost
generally
,
under
the
Government
of
their
Judges
.
Nay
,
view
them
under
the
Government
of
their
best
Kings
,
and
take
an
account
from
David's
own
mouth
,
and
you
will
find
that
even
then
there
wre
many
that
said
,
Who
will
shew
us
any
good
?
or
,
if
you
will
,
in
English
Metre
,
the
greater
sort
craved
worldly
Gods
.
Not
long
after
the
Israelites
were
so
bad
,
that
the
poor
Prophet
thought
that
he
was
left
alone
a
Worshipper
of
the
Father
.
In
the
days
of
the
Prophet
Jeremiah
,
rich
and
poor
,
and
all
were
so
universally
apostatiz'd
,
that
by
crying
a
good
man
up
and
down
the
streets
of
Jerusalem
,
one
was
not
to
be
found
,
Jer.
5.
in
prin●
.
In
the
days
of
the
Son
of
Man
,
the
best
sort
of
Men
(
reputed
)
were
Lovers
of
the
World
,
more
than
of
the
Father
;
or
if
you
will
have
it
in
our
Saviours
own
words
,
They
loved
the
praise
of
men
,
more
than
the
praise
of
God
;
they
received
honour
one
of
another
.
And
how
men
stood
affected
in
the
following
times
,
his
Followers
will
tell
us
;
one
Apostle
declaring
,
That
all
men
sought
their
own
things
;
and
another
complaining
,
That
the
whole
world
lay
in
wickedness
.
And
if
the
world
be
so
mended
in
these
dregs
of
time
,
that
none
of
this
Breed
are
left
,
we
shall
need
to
expect
no
new
Heavens
,
nor
new
Earth
,
wherein
dwelleth
righteousness
.
But
(
alas
!
)
we
are
so
far
from
that
refinement
,
that
we
must
still
cry
out
as
they
of
old
,
O
curvae
in
terras
animae
,
&
coelestiam
inanes
!
MEDITAT
.
XXIV
.
Who
are
Lovers
of
the
World
in
general
.
THere
are
then
,
nay
,
there
are
many
Lovers
of
the
World
:
But
what
Jehu
will
now
appoint
us
a
Sacrifice
for
the
Worshipers
of
Baal
(
for
they
skulk
amongst
the
People
)
whereby
we
may
discern
them
.
Give
them
an
invitation
,
an
encouragement
,
lay
a
bait
before
them
,
and
we
shall
find
them
out
.
In
general
,
it
is
certain
,
That
in
the
matters
of
doing
and
suffering
,
there
are
multitudes
to
be
found
.
In
doing
,
They
that
account
any
of
the
known
Commandments
of
God
so
heavy
,
ungrateful
,
and
troublesom
,
that
they
wilfully
refuse
to
do
them
,
are
Lovers
of
the
World
.
The
Lovers
of
God
do
whatsoever
things
he
commands
them
,
(
Joh.
15.
14.
)
they
follow
the
Lamb
,
let
him
lead
them
whether
he
will
.
Abraham
,
that
Friend
of
God
,
is
fam'd
for
his
chearful
obedience
in
hard
and
grievous
things
;
as
in
forsaking
his
own
Land
,
to
go
he
knew
not
whither
,
and
in
sacrificing
his
beloved
Isaac
.
Oh
severe
Command
!
but
oh
Angelical
Obedience
!
To
the
Lovers
of
God
,
his
Commands
are
not
grievous
.
Loving
Paul
,
whom
the
Love
of
Christ
constrain'd
,
was
ready
to
do
any
thing
,
to
take
any
pains
,
for
the
Name
of
Jesus
,
and
the
honour
of
it
.
In
case
of
Suffering
,
They
that
will
not
quit
all
worldly
interests
,
rather
than
disown
Christ
,
or
wilfully
and
deliberately
violate
a
known
Commandment
,
are
Lovers
of
the
World
more
than
of
God
.
Sufferings
try
men
:
If
ye
seek
me
,
if
ye
cleave
to
me
,
saith
God
,
let
these
things
go
,
leave
your
hold
of
the
world
,
quit
your
worldly
interest
.
This
is
so
frequently
inculcated
in
the
Gospel
,
that
it
seems
needless
to
bring
any
particular
proof
.
Those
famous
general
Texts
are
enough
,
if
they
be
but
glanc'd
at
:
If
any
man
take
not
up
his
Cross
,
he
cannot
be
my
Disciple
.
If
any
man
will
not
deny
Father
and
Mother
,
House
and
Lands
for
my
sake
,
he
is
not
worthy
of
me
.
If
a
man
will
not
cut
off
his
right
hand
,
and
pluck
out
his
right
eye
for
Christ
,
he
is
not
a
Lover
of
him
.
MEDITAT
.
XXV
.
Of
the
Lovers
of
the
World
more
particularly
.
BUT
because
dolus
latet
in
universalibus
,
I
will
consider
more
particularly
,
that
if
it
may
be
,
some
one
or
other
may
be
convicted
.
If
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
.
I
will
consider
the
World
in
a
Physical
,
and
in
a
Theological
sense
;
Man
in
a
Moral
and
Political
Capacity
;
and
God
under
all
those
Notions
in
the
17th
Meditation
.
Consider
the
World
in
a
Physical
sense
,
and
it
is
certain
,
that
whosover
loves
,
admires
,
enjoys
the
World
,
and
the
Beauties
thereof
,
in
a
way
of
opposition
to
God
,
or
competition
with
him
,
or
indeed
separation
from
him
,
is
not
a
right
Lover
of
the
Father
.
However
beautiful
the
Fabrick
of
the
World
is
,
we
ought
not
to
love
it
in
opposition
to
God
,
not
esteem
the
Creature
in
a
way
of
derogation
from
the
Creator
.
It
's
true
,
a
Man
may
(
with
Jannes
and
Jambres
)
say
,
Digitus
Dei
est
hic
,
and
seem
to
own
the
goodness
and
power
of
God
in
the
Creation
,
and
yet
be
a
meer
Egyptian
:
But
yet
no
true
Israelite
will
say
,
Digitus
Dei
non
est
hic
;
no
Lover
of
the
Father
,
will
exalt
the
power
of
natural
causes
so
,
as
to
exclude
the
Author
of
them
.
It
becomes
a
Royal
Society
to
admire
the
King
of
Heaven
;
and
if
any
man
study
and
admire
the
World
in
opposition
to
God
,
he
is
an
Atheistical
Lover
of
the
World
.
He
that
loves
the
World
,
or
values
it
in
competition
with
God
,
is
(
at
least
)
a
false
Friend
of
God
;
and
acts
,
as
if
he
would
set
the
Creature
at
variance
with
the
Creator
.
Yea
,
he
that
loves
the
Creature
in
a
way
of
distinction
or
separation
from
God
,
is
,
in
a
degree
,
unspiritual
,
and
in
some
sort
of
bondage
.
Men
are
commonly
proud
of
much
knowledge
;
but
the
Apostle
speaks
of
some
that
are
proud
,
and
yet
know
nothing
,
(
1
Tim.
6.
4.
)
So
were
those
Philosophers
that
knew
not
God
in
the
world
,
nor
apprehended
the
invisible
things
of
him
,
by
those
makements
of
his
,
that
they
took
so
much
notice
of
.
MEDITAT
.
XXVI
.
Of
the
inordinate
Love
of
Life
.
COnsidering
the
World
Physically
,
I
must
a
little
meditate
upon
Natural
Life
,
as
a
Physical
Good
.
I
need
not
employ
my
thoughts
about
the
lawfulness
of
a
subordinate
Love
of
Life
,
a
Doctrine
easily
entertain'd
,
without
the
assistance
of
any
Arguments
or
Motives
;
but
I
will
here
meditate
upon
these
three
following
Positions
.
-
First
,
If
any
man
love
this
Natural
Life
more
than
Truth
and
Righteousness
,
that
he
would
rather
chuse
to
live
sinfully
,
than
not
to
live
,
he
is
a
predominant
Lover
of
the
world
.
-
Secondly
,
If
a
man
be
not
willing
to
lay
down
his
Life
at
the
Will
of
God
,
he
is
a
Lover
of
the
World
.
-
Thirdly
,
If
any
man
be
content
to
spend
his
Eternity
in
this
world
,
though
it
were
in
a
sinless
state
,
but
imperfect
,
he
is
not
arriv'd
at
that
degree
of
Divine
Love
as
becomes
us
to
aspire
after
.
Concerning
the
first
of
these
:
It
must
needs
be
confest
,
that
the
Devil
guess'd
shrewdly
,
that
Job
,
as
good
as
he
was
,
would
quit
his
integrity
,
at
least
to
save
his
Life
;
go
about
to
take
that
from
him
,
and
he
would
quit
that
patience
and
submission
that
he
had
shew'd
in
his
other
Losses
.
And
,
oh
God
,
How
many
have
quitted
their
Integrity
,
to
save
their
Lives
!
How
many
have
prostituted
their
Bodies
in
Acts
of
Adultery
,
their
Souls
in
Acts
of
Idolatry
,
to
preserve
the
Union
betwixt
Soul
and
Body
!
How
many
cowardly
Soldiers
of
Christ
,
to
save
their
Lives
,
have
over-run
their
Colours
,
forsaken
their
Profession
,
renounc'd
the
Truth
!
It
is
said
that
the
Papists
,
in
the
Irish
Rebellion
,
made
some
to
renounce
the
Truth
,
to
save
their
Lives
,
and
then
killed
them
.
A
complete
Murder
indeed
,
to
kill
Soul
and
Body
at
once
.
How
many
have
deny'd
the
Lord
that
bought
them
,
blasphemed
,
said
even
to
Sin
it self
,
Make
me
as
one
of
thy
hired
Servants
,
put
me
to
any
drudgery
whatsoevere
,
so
I
may
but
eat
Bread
and
live
.
These
are
they
that
find
their
Lives
in
the
loss
of
their
Souls
,
but
they
shall
lose
them
.
Alas
!
there
are
too
many
that
will
commit
any
sin
,
as
well
as
undergo
any
slavery
,
to
live
:
Many
Jaberites
,
that
to
save
their
Lives
,
suffer
(
at
least
)
one
of
their
eyes
to
be
put
out
▪
I
mean
,
embrace
Idolatry
in
a
blind
obedience
.
And
is
Life
so
sweet
,
as
to
be
preferred
before
Truth
,
Righteousness
,
and
Holiness
?
so
sweet
,
as
to
be
preferred
before
God
the
uncreated
Life
?
It
is
indeed
the
highest
Temptation
,
as
the
Devil
too
truly
intimated
;
and
they
are
more
excusable
that
sin
to
preserve
Life
,
than
they
that
sin
to
maintain
Honour
or
Estate
;
but
yet
inexcusable
too
.
The
Church
would
not
do
so
,
Psal.
44.
17.
All
this
is
come
upon
us
,
yet
have
we
not
forgotten
thee
,
nor
dealt
falsly
in
thy
Covenant
.
But
did
not
Peter
,
to
save
his
Life
,
deny
his
Lord
?
Yes
,
and
Peter
was
in
that
Act
a
predominant
Lover
of
the
world
.
We
know
how
dear
it
cost
him
:
And
if
any
man
will
encourage
himself
by
his
example
,
let
him
be
sure
of
his
Repentance
,
before
he
venture
as
he
did
.
Many
have
deny'd
their
Lord
,
and
never
owned
him
more
;
have
so
run
away
,
as
never
to
return
or
look
back
;
and
that
by
a
just
judgment
of
God
,
who
thereupon
gives
men
up
to
believe
Lyes
:
and
commonly
the
next
thing
is
,
to
find
out
ways
to
justifie
and
defend
their
sin
.
To
prefer
Life
before
Truth
under
any
Temptation
,
is
a
single
Act
of
worldly
Love
;
but
being
convinc'd
of
the
sin
,
yet
to
live
in
it
,
onely
to
preserve
the
Life
so
stolen
,
denominates
an
habitual
Lover
of
the
world
.
Peter
saved
his
Life
,
by
abjuring
his
Lord
;
but
he
did
not
maintain
it
so
.
Yea
,
some
have
given
back
their
Lives
so
feloniously
obtained
to
the
flames
;
have
sought
out
the
Executioner
,
have
voluntarily
offered
up
their
Lives
,
as
being
unwilling
to
keep
them
upon
such
base
terms
.
All
that
use
unjust
means
to
preserve
Life
,
and
allow
themselves
in
the
use
of
such
means
,
are
predominant
Lovers
of
the
world
.
Lord
,
let
me
hate
that
Life
,
that
must
be
purchased
at
so
dear
a
rate
,
as
Divine
displeasure
!
The
Kings
of
Israel
,
one
consulting
the
God
of
Ekron
,
the
other
the
Witch
of
Endor
,
are
recorded
for
wicked
men
,
and
were
sadly
rewarded
too
;
both
lost
their
Lives
,
seeking
unduly
to
preserve
them
:
so
true
is
that
of
Christ
,
in
more
senses
than
one
,
He
that
findeth
his
Life
,
shall
lose
it
.
Many
things
may
be
quitted
to
preserve
Life
:
Whether
Abraham
told
a
Lye
or
no
to
save
his
Life
,
or
David
sinned
in
denying
his
reason
before
the
King
of
Gath
,
or
the
Hebrew
Midwives
lyed
to
save
the
Lives
of
the
Infants
,
is
doubtful
;
much
may
be
said
to
clear
them
all
.
But
that
a
man
may
with
Abraham
,
deny
himself
of
the
Conversation
of
his
Wife
for
a
time
;
forsake
his
Countrey
with
David
,
yea
,
though
the
House
of
God
were
there
;
that
he
may
make
some
disguises
of
himself
;
that
he
may
use
some
pretences
and
excuses
,
is
evident
from
the
example
of
Samuel
,
when
he
went
to
anoint
David
;
and
Jeremiah
,
when
he
discours'd
the
King
about
rendering
up
the
City
to
the
Caldeans
.
It
is
evident
,
that
men
may
part
with
their
Estates
to
save
their
Lives
,
as
in
the
case
of
danger
of
Shipwrack
;
or
with
some
part
of
their
Liberty
,
as
Christ
quitted
his
opportunity
of
teaching
the
People
for
a
time
;
that
they
may
with
Moses
,
forsake
their
Countrey
,
and
their
Fathers
House
:
But
it
will
in
no
case
become
lawful
,
to
quit
ones
Integrity
for
the
preservation
of
Life
;
to
prefer
Life
,
before
Virtue
;
and
so
,
Propter
vitam
vivendi
perdere
causas
.
Lord
,
mortifie
this
Love
,
this
inordinate
Love
of
Life
,
which
puts
us
upon
so
many
sinful
shifts
to
maintain
it
,
and
let
us
love
Life
only
in
thee
!
MEDITAT
.
XXVII
.
Of
Unwillingness
to
Dye
.
2dly
,
IF
any
man
be
not
willing
to
lay
down
his
Life
at
the
Will
of
God
,
he
is
a
Lover
of
the
world
.
The
Will
of
God
is
just
,
righteous
,
pure
,
perfect
,
and
more
desirable
than
Life
it self
.
The
Will
of
God
is
God
himself
,
and
he
that
resisteth
,
or
opposeth
,
or
is
not
chearfully
subject
to
the
Will
of
God
,
whether
his
preceptive
or
dispositive
Will
,
is
a
Rebel
.
Alas
!
How
little
Conscience
do
men
ordinarily
make
of
inward
hearty
submission
to
the
Will
of
God!
They
are
always
reckoning
these
Murmurings
and
Discontents
,
and
Acts
of
Self-will
,
amongst
humane
infirmities
,
at
worst
;
but
such
as
they
desire
not
to
be
cured
of
neither
.
God
says
,
Come
away
;
the
selfish
worldly
Nature
cryes
,
I
will
not
come
,
or
yet
a
while
longer
.
And
what
is
Rebellion
,
if
this
be
not
?
It
cannot
be
,
but
that
God
takes
ill
all
that
reluctancy
and
lothness
that
is
found
in
us
,
as
he
did
in
Lot
,
and
especially
Lot's
Wife
.
Remember
her
,
O
my
Soul
,
when
ever
thou
offerest
fondly
to
look
after
worldly
things
,
in
any
way
of
reluctancy
against
the
Will
of
God!
But
it
will
be
said
,
Have
not
good
men
been
unwilling
to
dye
,
when
they
have
known
it
to
be
the
Will
of
God
to
remove
them
?
Was
not
Hezekiah
loth
to
stir
,
when
he
had
a
Message
sent
him
from
Heaven
,
Set
thine
house
in
order
,
for
thou
shalt
dye
?
To
this
I
reply
,
If
good
men
have
been
guilty
of
this
Lothness
and
Non-compliance
,
it
is
no
part
of
their
goodness
.
Good
men
are
never
the
better
for
many
things
that
are
recorded
of
them
in
Scripture
;
yea
,
make
the
best
we
can
of
it
,
certainly
it
is
an
imperfection
to
be
loth
to
dye
;
and
if
it
be
no
worse
,
I
am
sure
a
wise
man
will
not
be
proud
of
it
,
nor
a
good
man
pleas'd
with
it
.
The
best
and
most
perfect
Saints
have
been
usually
willing
to
dye
.
There
was
no
more
to
do
with
Aaron
,
but
Go
up
into
this
Mountain
,
and
put
off
thy
Cloaths
,
and
dye
there
;
and
he
went
up
and
undrest
himself
,
and
dyed
.
No
more
to
do
with
Moses
,
but
Go
up
into
this
Mountain
,
and
see
the
Land
of
Canaan
,
and
dye
;
and
he
went
up
and
saw
,
and
dyed
.
If
I
should
here
stand
to
take
a
View
of
the
way
of
the
Saints
entertaining
Death
,
I
should
find
that
all
of
them
entertain'd
the
Summons
of
Death
contentedly
,
many
chearfully
,
and
some
not
so
much
chearfully
as
greedily
:
onely
Hezekiah
desired
to
live
a
little
longer
,
to
see
the
Kingdom
settled
,
and
(
as
it
should
seem
)
to
see
an
Heir
of
the
Crown
,
and
it
must
be
made
an
example
to
encourage
Lingringness
,
and
Lothness
to
dye
.
It
's
true
,
he
prayed
to
live
,
but
whether
he
was
absolutely
unwilling
to
dye
or
no
,
or
whether
he
resisted
the
Will
of
God
,
I
dare
not
determine
,
and
I
know
no
body
can
prove
:
For
even
Christ
himself
prayed
,
That
the
Cup
might
pass
from
him
;
yet
with
submission
of
his
Will
,
Not
my
Will
,
but
thy
Will
be
done
.
MEDITAT
.
XXVIII
.
Of
not
longing
after
a
better
Life
.
●dly
,
IF
any
man
be
content
to
spend
his
Eternity
in
this
world
,
in
this
imperfect
state
,
though
it
were
supposed
to
be
sinless
,
he
hath
not
arrived
at
that
degree
of
Divine
Love
,
as
becomes
every
Christian
to
aspire
unto
.
If
the
prodigal
Soul
do
truly
repent
,
if
he
do
see
that
there
is
a
Dearth
in
the
whole
Creation
,
an
insufficiency
in
the
world
to
entertain
him
,
he
will
resolve
to
return
to
his
Fathers
house
:
And
he
that
could
be
content
for
ever
to
dwell
in
a
strange
Land
,
and
take
up
with
the
Husks
that
are
there
,
declares
himself
a
stranger
to
the
Bread
of
his
Fathers
house
.
It
may
be
some
one
will
doubt
,
and
ask
,
Whether
there
be
any
man
so
fond
of
Life
,
as
to
wish
to
live
Eternally
in
this
Body
?
To
which
I
answer
,
That
men
plainly
see
and
know
that
they
cannot
,
they
must
not
spend
their
Eternity
here
,
and
therefore
will
not
confess
they
desire
any
such
thing
,
accounting
it
a
shame
to
be
thought
to
be
fond
of
a
thing
impossible
.
But
yet
really
many
men
wish
it
might
be
so
,
as
having
no
View
,
Belief
,
or
Hope
of
a
better
state
.
The
extremities
of
old
Age
indeed
do
force
men
to
wish
for
death
,
who
yet
have
no
good
mind
to
dye
:
but
if
any
worldly
man
could
live
in
health
,
peace
,
and
youthful
vigor
,
it
is
not
to
be
doubted
but
that
he
would
be
well
content
to
live
here
always
.
The
Poets
make
themselves
sport
with
one
Tithonus
,
who
wish'd
for
Immortality
in
this
world
;
and
it
was
granted
him
,
That
he
should
never
dye
:
But
he
had
forgot
to
put
in
this
,
That
he
should
not
grow
old
neither
;
so
that
when
he
was
extremely
grown
with
old
Age
,
and
good
for
just
nothing
,
he
would
fain
have
dyed
,
but
could
not
:
But
if
God
would
add
indefectibility
of
wealth
,
health
and
strength
,
to
Immortality
,
no
doubt
but
that
every
worldly
man
would
put
up
Tithonus's
Prayer
.
And
indeed
,
wishing
to
live
another
day
,
and
yet
another
,
and
then
another
,
is
a
kind
of
wishing
to
live
eternally
here
.
He
is
strangely
forgetful
of
himself
,
and
his
true
interest
,
unkind
to
his
own
centre
,
who
does
not
breathe
after
a
state
of
Perfection
to
come
:
And
he
that
does
so
aright
,
will
be
growing
up
into
it
here
.
He
that
rightly
desires
Heaven
,
would
not
willingly
stay
for
all
of
it
till
the
world
to
come
.
That
which
the
Poet
accounted
vicious
in
the
Sons
of
Men
,
is
virtuous
and
laudable
in
the
Sons
of
God
,
Filius
ante
diem
,
&c.
even
in
this
present
Life
,
to
lay
hold
upon
Eternal
Life
.
What
then
,
must
men
leap
out
of
the
Body
?
No
,
but
live
above
the
Body
,
grow
up
into
a
Godlike
nature
,
into
a
resemblance
of
Christ
Jesus
,
which
is
Heaven
.
Whil'st
we
live
in
this
Body
we
cannot
be
happy
,
by
reason
of
our
Senses
,
Fancies
,
Appetites
;
we
must
needs
therefore
desire
a
better
Body
,
if
we
study
our
own
Felicity
:
Yea
,
suppose
the
best
,
that
we
could
live
without
sin
,
yet
all
this
while
we
are
but
of
a
low
Form
,
we
are
capable
of
more
excellent
accomplishments
.
It
becomes
a
truly
generous
mind
to
aspire
after
Perfection
,
after
a
complete
rest
in
its
centre
,
after
the
fullest
enjoyment
of
the
Supreme
Good
.
And
what
meanest
thou
,
O
my
Soul
,
to
cling
so
close
to
this
foreign
,
this
unsuitable
Relation
!
It
there
any
thing
more
to
be
enjoy'd
here
?
Are
there
any
more
children
in
this
barren
womb
of
the
world
?
And
what
meanest
thou
,
O
my
lazy
Soul
,
that
thou
flaggest
in
thy
motions
,
art
content
with
thy
attainments
,
that
thou
art
ever
and
anon
baiting
upon
the
creature
,
upon
husks
,
and
dost
not
mind
thy
journey
!
What
an
Ass
was
Issachar
,
who
saw
that
the
Land
was
pleasant
,
and
bowed
down
his
shoulder
to
bear
,
and
became
Servant
to
Tribute
!
What
a
Fool
art
thou
to
fancy
any
rest
here
,
and
couch
down
so
tamely
under
thy
burden
!
They
knew
not
what
they
said
,
who
●●●'d
,
It
is
good
for
us
to
be
here
.
Consider
what
that
Here
was
,
and
that
they
had
more
temptation
to
be
there
,
in
that
Mount
,
than
thou
hast
to
be
in
this
vail
of
tears
.
Sure
thou
know'st
not
what
thou
dost
,
who
sittest
down
contented
to
be
here
.
MEDITAT
.
XXIX
.
Of
desiring
to
be
dissolved
.
BUT
is
it
possible
that
any
man
should
desire
to
dye
?
Absolutely
to
desire
Dissolution
,
Philosophers
will
not
allow
;
but
all
Divinity
will
allow
a
desire
of
Perfection
,
to
be
with
Christ
,
and
fully
to
enjoy
the
Supreme
Good
:
Now
this
(
I
think
)
supposes
a
quitting
of
this
Life
,
and
a
putting
off
this
Body
.
This
Thirst
after
Happiness
,
is
often
made
a
character
of
the
Lovers
of
God
,
and
of
his
Son
Jesus
.
Christ
desir'd
,
that
where
he
was
,
his
followers
might
be
also
;
and
why
should
not
his
Followers
be
so
kind
to
themselves
?
If
we
view
those
Texts
seriously
,
which
describe
the
Lovers
of
God
,
we
shall
find
this
ever
and
anon
to
be
their
character
,
That
they
love
the
appearance
of
Christ
Jesus
;
and
that
they
wait
for
the
mercy
of
Jesus
Christ
unto
Eternal
Life
.
But
is
it
not
a
sin
,
to
be
discontent
at
our
stay
in
this
world
?
To
be
discontent
at
the
Will
of
God
,
must
needs
be
evil
;
for
true
happiness
consists
in
conformity
of
will
to
the
Will
of
God
:
But
to
long
after
rest
,
and
that
in
God
,
cannot
be
interpreted
to
be
an
intemperate
Act.
It
is
an
Act
of
Faith
and
Patience
to
be
content
to
live
.
To
desire
death
out
of
weariness
of
afflictions
,
and
the
Discipline
of
God
,
is
weak
and
cowardly
:
But
to
be
weary
of
our
distance
,
absence
,
imperfect
state
,
and
to
long
after
Perfection
,
and
daily
to
grow
up
into
it
,
is
safe
,
good
,
proper
,
generous
,
and
commendable
.
O
God
,
loosen
my
heart
;
break
the
League
,
I
pray
,
if
I
may
not
pray
that
thou
wouldst
break
the
Bonds
!
If
I
may
not
leap
out
of
the
body
,
make
me
very
desirous
to
go
out
when
the
way
is
open
.
If
my
captive
Soul
may
not
break
Prison
,
and
free
it self
,
yet
make
it
willing
to
go
out
,
when
the
great
Redeemer
shall
open
the
Prison
doors
,
and
say
to
the
Captive
,
Go
forth
.
Is
it
not
enough
,
O
my
Soul
,
to
have
the
Prison
doors
set
ope
;
but
wilt
thou
say
also
,
Nay
,
but
let
them
come
themselves
and
fetch
me
out
?
What
entertainment
findest
thou
in
husks
,
that
thou
art
so
unmindful
of
the
Bread
of
Life
?
What
an
unseemly
thing
is
it
to
be
haled
home
;
to
hide
thy self
(
with
Saul
)
amongst
the
stuff
,
when
thou
art
sought
for
to
be
crowned
.
Lord
!
That
I
could
wait
for
thee
,
more
than
they
that
wait
for
the
morning
;
more
than
the
servant
desireth
the
shadow
,
or
the
hireling
looketh
for
the
reward
of
his
work
!
Oh
that
I
might
never
think
my self
well
,
but
when
I
am
sick
,
sick
of
love
!
MEDITAT
.
XXX
.
Of
the
Profits
of
the
World
.
NOW
I
will
consider
the
World
in
a
Theological
sense
,
and
thus
it
denotes
any
thing
that
has
opposition
to
God
.
And
so
we
read
of
the
Spirit
of
the
World
,
the
Wisdom
of
the
World
,
the
Men
of
the
World
,
the
Fashions
of
the
World
,
the
Sorrow
of
the
World
,
&c.
The
World
in
general
is
,
whatsoever
is
not
God
;
and
so
even
Self
may
be
called
the
World
.
Whosoever
loveth
any
thing
,
or
cleaves
to
it
more
than
to
God
,
or
habitually
prefers
it
before
him
,
is
a
lover
of
the
world
.
But
I
will
view
more
particularly
,
what
the
Scripture
comprehends
under
the
Notion
of
the
World
,
in
a
Theological
Sense
.
And
here
I
shall
begin
with
the
profits
of
the
world
,
the
riches
and
treasures
of
it
;
which
have
almost
engrost
the
name
of
the
world
,
as
being
a
principal
part
of
it
,
to
which
the
generality
of
men
are
addicted
.
This
I
take
especially
to
be
meant
by
Mammon
,
which
one
cannot
serve
in
consistency
with
God
.
Whosoever
prefers
the
profits
and
riches
of
the
world
before
God
,
the
same
is
a
lover
of
the
World
.
To
speak
my
judgment
freely
,
I
think
there
are
many
things
more
valuable
than
silver
and
gold
.
Learning
and
Valour
are
better
;
all
the
ornaments
and
accomplishments
of
the
Mind
are
better
than
they
;
friends
are
better
;
health
and
peace
are
better
.
It
is
a
wonder
to
me
,
that
men
should
lose
their
peace
,
forfeit
their
friends
,
expose
their
health
for
these
things
.
Although
(
I
confess
)
it
is
not
Idolatry
,
because
these
things
are
not
God
;
yet
it
is
absurd
,
unseemly
,
and
disingenious
,
to
prefer
riches
before
these
things
,
because
these
are
really
better
.
To
say
I
had
rather
be
a
Prince
than
a
Philosopher
,
argues
a
low
mind
.
But
to
value
these
riches
more
than
God
,
more
than
truth
,
goodness
,
and
purity
,
makes
an
idolatrous
lover
of
the
World
.
To
seek
these
more
then
the
Kingdom
of
God
,
to
hunger
after
them
more
than
after
righteousness
,
to
confide
in
them
more
than
in
the
Promise
and
Providence
of
God
,
doth
denominate
the
accursed
person
here
spoken
of
.
MEDITAT
.
XXXI
.
Of
Stealing
.
UNder
this
head
,
of
the
love
of
the
profits
of
the
world
,
come
to
be
condemned
,
Injustice
,
Worldly
confidence
,
Covetousness
,
Carefulness
,
Discontentedness
,
and
Vncharitableness
,
and
the
several
Branches
of
these
.
I
begin
with
Injustice
.
They
are
all
unjust
,
who
either
use
undue
means
,
or
a
due
means
in
an
undue
manner
,
to
get
worldly
advantage
,
and
therein
are
lovers
of
the
World
,
more
than
of
God
.
The
first
sort
of
Injustice
is
in
the
use
of
undue
means
.
And
so
Stealing
,
Defrauding
,
Lying
,
Oppressing
,
Bribery
,
are
a
preferring
the
world
before
Righteousnesse
,
Truth
,
and
Mercy
;
and
Consequently
denominate
a
lover
of
the
World
more
than
of
God
.
According
to
this
Method
,
I
must
begin
with
Stealing
.
God
is
righteous
;
the
righteous
Lord
loveth
righteousness
,
whosover
therefore
loves
not
it
,
loves
not
him
:
whosoever
Steals
prefers
the
World
before
it
,
and
consequently
does
not
love
it
.
Sealing
is
a
violation
of
property
.
Let
property
be
what
it
will
in
its
own
nature
,
be
it
not
a
sacred
thing
,
be
it
a
necessary
evil
,
or
be
it
a
good
not
simply
necessary
;
yet
it
is
now
necessary
,
as
things
go
with
mankind
.
It
cannot
well
be
deny'd
,
Theft
supposes
property
,
and
property
supposes
Apostasie
:
If
Man
had
continued
in
his
Primative
Estate
,
it
is
likely
the
Earth
had
been
as
free
to
his
innocent
Off-spring
as
the
Air
is
at
this
day
.
At
first
,
there
was
no
enclosure
but
of
one
poor
Tree
;
neither
shall
there
be
any
in
the
World
to
come
,
though
we
should
grant
the
Doctrine
of
the
Saints
Reigning
upon
the
Earth
.
In
utmost
extremity
,
to
violate
property
for
the
preservation
of
life
,
is
no
theft
,
or
at
least
that
theft
is
no
sin
;
yea
it
becomes
a
duty
:
For
no
man
can
be
necessarily
placed
between
two
evils
:
The
one
of
them
will
be
a
duty
.
Since
the
fall
of
Man
,
Property
is
necessary
to
avoid
confusion
,
which
the
lusts
of
men
would
introduce
:
yet
perhaps
it
is
not
so
determinate
and
severe
as
some
men
imagine
.
The
poor
have
an
interest
in
the
Estates
of
the
rich
,
they
have
a
part
;
which
yet
these
ought
to
give
,
not
the
other
to
take
:
If
they
do
not
give
it
,
they
are
the
thieves
.
For
detaining
a
right
is
thievery
,
as
well
as
taking
any
thing
away
wrongfully
.
I
cannot
deny
but
that
every
thief
is
covetous
,
but
I
do
also
affirm
,
that
every
covetous
man
is
a
thief
.
If
we
could
suppose
the
sons
of
Men
free
from
all
self-interest
,
and
worldly
love
,
there
would
be
no
need
of
property
;
neither
would
there
be
any
poor
:
for
there
is
enough
in
the
World
to
serve
all
men
that
live
in
it
,
if
they
would
be
content
with
a
due
way
of
living
.
But
God
having
(
it
may
be
for
the
hardness
of
mens
hearts
)
establisht
a
Property
,
and
National
Laws
having
determin'd
it
,
To
steal
is
to
prefer
the
World
before
Righteousness
and
Order
;
whether
poor
men
steal
bread
,
or
great
men
steal
Kingdoms
.
Lord
grant
,
that
I
may
never
reckon
my self
to
have
any
more
,
but
the
use
of
things
,
lest
I
rob
thee
(
for
in
true
speaking
,
thine
is
the
Property
)
nor
ever
deny
so
much
of
these
things
as
I
can
spare
,
to
them
that
stand
in
need
of
them
,
lest
I
rob
the
poor
;
from
whom
to
withhold
,
is
as
thievish
as
to
take
away
!
MEDITAT
.
XXXII
.
Of
Defrauding
.
DEfrauding
is
a
deceiving
,
either
by
words
or
actions
;
and
both
these
are
either
good
or
bad
.
There
is
a
pious
fraud
;
whether
that
which
the
Papists
talk
so
much
of
,
be
it
or
no
,
I
suspect
whether
that
of
Jehu
were
such
,
I
know
not
.
There
is
enough
in
both
of
them
to
make
them
frauds
;
but
whether
there
be
enough
in
either
to
make
them
pious
,
I
cannot
tell
.
But
St.
Paul
being
wise
,
caught
the
Corinthians
with
guil
,
2
Cor.
12.
16.
This
was
doubtless
pious
fraud
:
This
always
designs
the
Glory
of
God
,
and
the
good
of
the
person
deceived
,
and
does
not
use
ill
means
to
accomplish
the
end
;
which
indeed
a
man
cannot
do
,
and
design
the
glory
of
God
:
for
the
glorifying
of
God
,
is
our
conformity
to
his
Will
and
Laws
.
I
have
always
doubted
whether
Jacobs
deceiving
of
his
brother
Esau
,
in
the
matter
of
the
Blessing
,
were
pious
or
no
;
however
since
the
Scripture
passes
it
over
in
silence
,
so
will
I.
Bad
frauds
also
are
either
in
words
or
actions
.
And
so
they
are
committed
in
representing
things
otherwise
than
they
are
,
whereby
our selves
are
advantaged
and
another
is
damnify'd
;
in
extravagant
commendations
,
undue
disparagements
,
in
false
reckonings
,
false
weights
and
measures
.
Yea
,
if
the
buyer
for
self-advantage
,
undervalue
a
commodity
,
crying
it
is
naught
,
it
is
naught
,
as
far
as
in
him
lyes
,
he
defrauds
the
seller
;
as
well
as
the
seller
out
of
covetousness
,
magnifying
a
thing
that
he
knows
to
be
naught
,
either
cheats
,
or
proclaims
that
he
would
cheat
the
buyer
,
if
he
could
.
The
Gibeonites
Fraud
brought
a
perpetual
Bondage
upon
them
,
though
(
saving
what
direct
lies
there
might
be
in
it
)
I
cannot
see
much
of
an
impious
Fraud
in
them
;
no
more
than
(
I
doubt
)
the
greatest
part
of
Nominal
Christians
would
adventure
upon
,
if
they
were
in
the
same
circumstances
,
and
were
sure
of
the
same
success
.
And
it
is
plain
that
Men
in
War
,
use
Stratagems
to
deceive
their
Enemies
,
and
are
blameless
;
yea
,
I
remember
some
instances
of
this
in
Scripture
,
approved
by
the
Lord
of
Hosts
:
although
for
my
own
part
,
without
a
Revelation
,
I
would
judge
Simplicity
and
Godly
Sincerity
to
be
the
best
Policy
.
The
impious
defrauding
,
is
in
some
sense
worse
than
stealing
;
at
least
in
this
,
that
it
offers
a
greater
abuse
to
my
Brother
.
If
I
steal
from
my
Neighbor
,
I
offend
against
his
Will
;
but
if
I
cheat
or
deceive
him
,
I
abuse
his
Understanding
:
wherefore
most
Men
had
rather
a
Hen
were
stolen
from
them
,
than
be
cheated
of
an
Egg
;
and
it
commonly
grates
more
upon
Men
to
be
accounted
Fools
,
than
Knaves
.
And
certainly
the
imposing
upon
a
Man's
understanding
,
and
that
to
his
hurt
,
and
my
own
gain
,
is
very
disingenuous
.
If
he
that
calls
his
Brother
Fool
,
be
in
so
much
danger
;
what
of
him
,
that
makes
him
so
?
Every
Man
that
defrauds
,
imposes
upon
his
Brother's
understanding
,
and
makes
his
Brother
a
Fool.
If
Moses
had
indeed
put
out
the
eyes
of
the
Twelve
Tribes
,
as
some
of
them
falsly
insinuated
,
and
had
made
himself
altogether
a
Prince
over
them
,
he
had
better
justified
their
murmurings
against
him
,
than
any
of
those
things
did
,
that
I
read
they
objected
against
him
.
MEDITAT
.
XXXIII
.
Of
Lying
for
worldly
Advantage
.
ALthough
it
should
not
prove
successful
,
and
that
thereby
Men
do
happen
not
to
deceive
;
yet
to
Lye
,
with
a
respect
to
worldly
gain
,
is
a
Predominant
Love
of
the
World
;
for
it
is
a
preferring
of
the
profits
of
the
World
before
Truth
,
and
God
is
Truth
.
They
that
maintain
any
known
erroneous
Opinion
or
Practice
,
onely
to
maintain
a
Party
,
a
Name
,
an
Interest
in
the
World
,
are
Lyars
,
and
Lovers
of
the
World
.
Truth
ought
to
be
dearer
to
us
than
our
Lives
,
much
more
than
Liberty
,
Estimation
,
or
Interest
.
And
oh
would
to
God
,
that
some
of
the
greatest
Pretenders
to
Religion
,
of
one
way
or
of
another
,
would
thoroughly
examine
themselves
here
!
I
am
very
jealous
,
that
many
palpable
Errors
are
defended
,
and
many
plain
Truths
are
dissembled
and
balk'd
,
or
at
least
many
doubtful
Things
impos'd
for
Truth
,
meerly
in
favor
of
worldly
Interest
,
and
that
by
many
that
carry
their
heads
very
high
,
and
to
very
pernicious
consequences
.
It
is
confest
indeed
,
that
all
Truth
is
not
so
weighty
,
as
to
be
profest
,
to
the
loss
of
Life
;
but
all
Truth
is
so
precious
,
(
so
much
as
St.
Paul's
Cloak
,
and
Parchments
that
he
left
at
Troas
)
as
not
to
be
denied
,
no
not
for
the
preservation
of
Life
.
MEDITAT
.
XXXIV
.
Of
Oppression
.
THere
are
two
things
especially
that
hurt
the
wise
,
and
spoil
their
wisdom
,
Oppression
and
Bribes
put
together
,
Eccles.
7.
7.
Oppression
makes
men
mad
,
impatient
,
fretful
,
and
so
to
depart
from
their
wisdom
:
Gifts
blind
their
eyes
,
and
make
them
foolish
in
acting
;
these
must
needs
therefore
be
great
Evils
.
It
is
strange
,
that
giving
should
do
men
as
much
mischief
as
taking
away
;
and
yet
so
it
is
,
both
alike
spoil
mens
wisdom
.
The
very
threating
of
Oppression
made
ten
Tribes
in
twelve
so
mad
,
that
they
turn'd
Rebels
,
and
made
a
defection
from
Rehoboam
.
This
Oppression
is
properly
found
in
the
Rich
,
such
as
Kings
and
Law-givers
.
The
Law
is
so
far
from
excusing
Oppression
,
that
the
greatest
Oppression
in
the
world
is
done
by
Law
.
The
greatest
Oppression
that
ever
was
committed
in
the
sight
of
the
Sun
,
(
nay
indeed
the
Sun
hid
his
face
,
as
being
asham'd
to
see
it
)
was
justify'd
by
a
Law
;
We
have
a
Law
,
and
by
our
Law
he
ought
to
dye
,
John
19.
7.
And
we
do
elsewhere
read
of
great
Oppressors
,
that
fram'd
mischief
by
a
Law
,
Psal.
94
20.
Landlords
oppress
in
Rents
,
Masters
in
Work
;
yea
,
any
man
may
oppress
,
that
has
but
so
much
as
an
Horse
to
ride
on
,
in
preferring
worldly
Advantage
before
Righteousness
and
Mercy
.
A
Man
may
be
an
Oppressor
,
in
an
undue
,
severe
,
cruel
Exaction
of
that
which
is
his
own
.
The
Servant
in
the
Gospel
that
cast
his
Fellow-servant
into
Prison
,
who
was
willing
to
pay
,
but
at
present
could
not
,
(
Mat.
18.
29.
)
was
a
notorious
Oppressor
.
And
indeed
,
the
most
monstrous
Oppression
of
all
,
is
,
when
the
Poor
oppresseth
the
Poor
;
they
who
feel
the
burden
themselves
,
and
consequently
should
pity
others
;
they
who
are
not
able
to
make
restitution
,
as
the
Rich
can
.
It
is
one
of
Solomon's
Aphorisms
,
He
that
oppresseth
the
Poor
,
reproacheth
his
Maker
;
that
is
,
either
God
who
made
him
after
his
own
Image
,
or
God
who
made
him
poor
;
for
even
Poverty
it self
may
be
called
the
Gift
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
if
he
should
say
,
Shall
he
be
reproached
or
wronged
,
whom
the
Master
of
the
Family
has
employ'd
in
the
meanest
Offices
of
the
Family
?
It
is
not
the
Servants
Fault
that
he
is
so
mean
;
if
any
man
reproaches
,
he
reproaches
not
so
much
him
,
as
his
Master
.
The
Foot
cannot
help
it
,
that
it
is
not
the
Head
.
Most
Men
are
poor
of
God's
making
;
but
if
any
make
themselves
poor
,
it
is
not
for
any
Man
to
oppress
them
,
nor
for
every
Man
to
reproach
them
neither
:
For
Reproach
is
a
sort
of
punishment
,
which
every
Man
may
not
inflict
.
There
are
several
sorts
of
Oppression
;
in
Goods
,
in
Money
,
(
as
they
that
detain
the
hire
of
the
Labourer
)
in
racking
of
Rents
,
in
selling
(
making
Men
pay
the
more
for
their
Necessity
)
in
Rights
,
in
Liberty
,
&c.
some
of
which
I
shall
have
occasion
to
meditate
of
hereafter
,
and
therefore
will
dismiss
them
at
present
.
MEDITAT
.
XXXV
.
Of
Bribery
.
THey
that
take
Gifts
to
pervert
Justice
,
or
favor
any
Cause
in
Judgment
,
are
Lovers
of
the
World
:
for
they
prefer
it
before
Truth
and
Righteousness
.
I
do
not
think
that
every
Present
is
a
Bribe
;
but
I
think
,
it
is
safest
for
a
Minister
of
Justice
,
not
to
take
Gifts
at
all
,
lest
he
should
be
corrupted
.
There
is
certainly
a
wonderful
power
in
Gifts
,
to
blind
the
eyes
,
even
of
the
wise
,
Exod.
23.
8.
Every
man
(
saith
the
wise
man
)
is
a
Friend
to
him
that
giveth
Gifts
:
which
argues
the
great
interest
that
w●rrldly
profit
hath
in
the
heart
of
man
;
and
consequently
,
how
hard
and
noble
a
thing
it
is
to
be
purged
of
worldly
Love
.
Giving
is
indeed
Noble
;
Beatius
est
dare
,
quam
accipere
;
Giving
to
the
Poor
is
a
God-like
Act
;
but
either
to
give
or
receive
Gifts
for
the
perverting
of
Justice
,
is
abominable
.
Bribery
,
in
this
respect
,
is
generally
a
greater
sin
than
stealing
;
in
that
stealing
is
mostly
committed
by
men
that
have
need
,
and
Bribery
,
commonly
,
by
them
that
have
none
:
The
lesser
the
Temptation
,
the
greater
the
sin
.
Bribery
may
be
committed
in
many
things
besides
money
;
the
Bottle
and
the
Bag
do
speak
as
corrupt
Language
,
as
the
Purse
.
And
there
are
many
kinds
of
indirect
Bribery
per
alium
,
as
bad
as
that
which
is
direct
and
per
se
.
There
is
a
kind
of
Bribery
in
Ecclesiasticks
,
that
hunt
after
popular
acceptance
;
and
Chaplains
that
preach
pleasing
things
,
or
stifle
Doctrines
that
they
know
will
be
unpleasing
(
however
edifying
)
to
gain
Preferment
:
which
,
if
the
Law
would
allow
the
Exposition
,
might
,
perhaps
,
more
properly
,
be
called
Simony
,
than
Bribery
.
Yea
,
there
is
a
strange
kind
of
blasphemous
Bribery
that
men
use
towards
God
.
I
doubt
the
greatest
part
of
worship
in
the
world
is
intentional
Bribery
.
Some
go
about
to
bribe
God
with
their
Prayers
and
Fastings
,
and
Forms
of
Devotion
,
some
with
their
Alms
and
Acts
of
Charity
;
as
they
of
old
did
with
their
Oblations
and
Sacrifices
,
of
whom
the
Satyrist
speaks
wittily
:
Illorum
lachrymae
mentitaque
munera
praestant
Ut
veniam
culpis
non
abnuat
,
ansere
magno
Scilicet
&
tenui
Papano
corruptus
Osiris
.
Nay
,
it
is
to
be
feared
,
that
however
precious
a
Doctrine
Faith
is
,
there
are
many
,
that
under
the
Notion
of
believing
,
do
indeed
go
about
to
bribe
the
Justice
of
God
with
the
Righteousness
of
Christ
;
as
indeed
all
those
do
,
who
lay
great
stress
upon
the
Righteousness
of
Christ
,
and
themselves
take
no
care
to
be
Righteous
:
Although
our
Apostle
hath
so
plainly
told
us
,
That
he
that
worketh
righteousness
is
righteous
.
There
is
also
a
great
deal
of
Political
Bribery
in
the
world
;
when
Councellors
,
Senators
,
or
other
Trustees
,
betray
that
Sacred
thing
their
Trust
,
for
money
,
or
moneys
worth
.
Perhaps
some
of
this
will
fall
in
,
when
I
come
to
consider
Man
in
his
Political
Capacity
;
if
it
should
not
,
I
know
it
is
easie
for
any
man
to
enlarge
upon
it
in
his
own
Meditations
.
MEDITAT
.
XXXVI
.
Of
th●se
that
offend
in
the
undue
degree
of
seeking
Riches
.
UNder
the
Notion
of
Unjust
,
are
comprehended
not
only
those
that
use
undue
means
,
but
also
they
that
use
due
means
in
an
undue
manner
,
to
get
worldly
Riches
;
and
these
are
equally
Lovers
of
the
world
.
These
are
of
two
sorts
;
either
such
as
offend
in
the
degree
,
or
such
as
offend
in
the
season
of
seeking
the
world
.
They
offend
in
the
degree
,
who
although
they
follow
Merchandize
or
Trades
in
themselves
lawful
,
yet
pursue
them
so
ardently
,
so
eagerly
,
with
so
much
intenseness
of
mind
,
(
which
is
an
excess
of
diligence
,
as
idleness
is
a
defect
of
it
)
that
they
plainly
appear
to
make
the
world
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
other
things
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
world
their
God
,
and
the
things
of
God
a
by-business
.
They
invert
our
Savours
divine
counsel
,
and
seek
first
the
world
,
(
which
is
the
alia
spoken
of
in
Mat.
11.
or
rather
aliena
to
the
Soul
)
but
as
for
the
Kingdom
of
God
and
his
Righteousness
,
they
are
very
indifferent
.
They
work
out
their
livelihoods
with
more
fear
and
trembling
,
than
their
salvation
;
give
all
diligence
to
make
their
callings
and
the
effects
of
them
sure
,
but
little
or
none
to
make
their
calling
and
election
sure
.
They
pull
and
hale
the
World
as
with
Cartropes
;
they
rise
up
early
,
sit
up
late
,
eat
their
bread
in
carefulness
,
waste
their
strength
,
spend
their
age
in
toil
and
sorrow
,
perhaps
shorten
their
days
with
immoderate
labour
,
and
will
be
found
at
last
to
be
felo
de
se
.
For
a
man
may
be
a
Murderer
as
well
by
employing
his
hands
too
violently
for
himself
,
as
by
laying
violent
hands
upon
himself
.
They
are
resolv'd
to
secure
their
worldly
interest
;
but
they
will
trust
God
with
their
souls
,
as
if
they
hoped
those
would
fare
well
enough
in
course
.
To
trust
God
with
our
souls
is
good
,
but
to
pretend
to
do
it
,
and
in
the
mean
time
to
neglect
them
our selves
,
is
a
prophane
kind
of
Faith
;
Men
do
not
thus
trust
him
with
their
Bodies
,
or
Estates
.
The
Faith
that
rightly
trusts
,
does
also
love
,
and
work
,
and
work
by
Love
.
MEDITAT
.
XXXVII
.
Of
those
that
offend
in
the
undue
season
of
seeking
the
World
.
THey
offend
in
the
season
of
seeking
the
world
,
who
follow
their
worldly
Employments
in
any
season
that
ought
to
be
devoted
to
the
service
of
God
by
his
special
command
.
Concerning
the
special
season
of
Prayer
,
we
have
nothing
certain
that
I
know
of
,
though
it
is
most
proper
and
seemly
to
begin
every
day
with
God
;
most
reasonable
that
the
devout
ejaculation
of
Thanksgiving
or
Supplication
,
should
take
place
of
worldly
Cares
and
Contrivances
,
and
should
keep
house
in
the
soul
at
night
,
when
they
are
all
dismist
.
A
Dog
is
a
mans
servant
,
which
he
turns
out
of
doors
at
night
,
when
he
takes
his
children
to
bed
with
him
;
the
Dog
may
not
enter
in
in
the
morning
without
leave
,
till
the
door
be
opened
for
him
;
whereas
the
Children
get
up
,
and
come
into
the
house
when
they
please
.
We
do
indeed
read
of
the
hour
of
Prayer
,
but
it
is
hard
to
say
,
which
hour
it
was
;
or
if
we
could
,
Where
is
the
Divine
Authority
,
the
stamp
of
God
for
the
observation
of
it
?
But
the
Lord's
day
is
certain
,
known
,
commanded
to
be
observed
:
They
that
then
ordinarily
prefer
the
management
of
worldly
business
,
before
the
worship
of
God
,
appear
to
be
Lovers
of
the
world
.
I
know
we
must
allow
here
for
the
works
of
necessity
and
mercy
,
these
are
to
take
place
of
the
Sabbath
.
The
preservation
of
Life
,
though
it
be
but
of
a
Beast
,
is
an
act
of
mercy
,
which
God
himself
prefers
before
Sacrifice
;
and
so
did
the
Lord
of
the
Sabbath
,
by
his
example
,
teach
us
to
do
.
A
Physician
is
excusable
in
travelling
to
relieve
his
Patient
,
so
that
it
be
,
in
the
sight
of
God
,
rather
in
merciful
Care
,
than
worldly
Covetousness
:
But
if
the
expectation
and
desire
of
a
Fee
be
most
predominant
,
it
is
in
vain
to
pretend
necessity
,
God
shall
find
it
out
;
before
him
it
will
bear
them
out
but
badly
,
to
plead
,
The
Law
allow'd
it
.
But
who
shall
excuse
the
Lawyers
,
and
other
men
that
travel
Journies
upon
ordinary
occasions
,
and
upon
business
of
light
moment
,
and
violate
the
Lord's
day
to
save
a
little
money
,
or
a
little
labor
,
or
for
more
convenient
dispatch
of
worldly
business
.
To
contrive
to
take
a
Sermon
in
their
way
,
to
be
at
Church
at
such
a
place
by
such
an
hour
,
I
doubt
will
not
salve
the
matter
before
a
jealous
God
.
Christ
says
,
Ye
cannot
serve
God
and
Mammon
:
But
these
ingenious
Worldlings
have
found
out
a
way
to
do
it
.
They
can
travel
a
good
days
journey
,
of
20
or
30
miles
perhaps
,
and
yet
contrive
to
be
at
some
Church
twice
the
same
day
:
Then
they
say
to
God
,
Lo
there
is
that
which
is
thine
;
the
rest
is
my
own
,
Why
may
I
not
make
the
best
use
of
it
?
Thus
they
divide
the
day
betwixt
God
and
the
world
.
But
whether
he
that
requires
a
whole
day
for
his
service
,
will
accept
such
partnership
,
viderint
illi
,
it
is
good
to
consider
well
of
it
.
MEDITAT
.
XXXVIII
.
Of
Worldly
Confidence
.
AFter
Injustice
,
comes
worldly
Confidence
to
be
condemn'd
.
Trust
and
Confidence
is
a
part
of
Worship
;
Worldly
Confidence
therefore
is
Idolatry
:
Yea
,
it
is
Blasphemy
to
rest
in
and
upon
the
Creature
,
inasmuch
as
God
alone
is
the
Rest
of
Souls
,
and
the
Confidence
of
the
Ends
of
the
Earth
.
To
confide
in
the
duration
of
Riches
,
is
a
piece
of
Foolery
,
because
they
are
winged
,
and
so
uncertain
;
Thou
Fool
,
this
night
,
&c.
But
this
is
not
the
Folly
that
I
mean
.
To
trust
in
Riches
,
to
r●pose
ones
self
upon
them
▪
therefore
to
account
our selves
happy
or
safe
,
because
we
have
them
,
to
rejoice
mainly
in
them
,
crying
,
Be
merry
,
Thou
hast
Goods
laid
up
for
many
years
:
This
is
the
worldly
Confidence
that
God
has
so
often
cursed
,
baffled
,
and
forbidden
.
God
shall
destroy
thee
for
ever
,
sayes
the
Psalmist
,
(
Psal.
52.
)
The
righteous
shall
laugh
at
him
,
(
saying
)
Lo
this
is
the
man
that
made
not
God
his
strength
,
but
trusted
in
the
abundance
of
his
riches
!
Job
reckons
it
amongst
the
highest
of
wickednesses
,
to
say
to
Gold
,
Thou
art
my
Hope
;
or
to
the
fine
Gold
,
Thou
art
my
confidence
,
Job
31.
24.
They
that
trust
in
Riches
,
Riches
shall
not
profit
them
;
either
to
bribe
the
Enemy
,
who
shall
despise
their
Silver
and
Gold
,
as
the
Prophet
speaks
;
or
to
purchase
health
in
time
of
sickness
:
strength
and
swiftness
shall
not
avail
;
God
will
baffle
these
,
by
making
the
Enemy
swifter
and
stronger
to
pursue
:
Ye
said
,
we
will
ride
upon
the
swift
;
therefore
shall
they
that
pursue
you
be
swift
,
Isa.
30.
16.
Charge
them
that
are
rich
in
this
world
,
that
they
do
not
trust
in
uncertain
riches
,
says
the
Apostle
.
Lord
,
what
a
strange
thing
is
Man
!
He
must
not
only
be
admonish'd
,
but
charg'd
:
Why
,
what
's
the
matter
?
That
he
do
not
trust
in
Riches
,
uncertain
Riches
.
Why
,
if
they
be
uncertain
,
there
is
no
danger
of
trusting
in
them
:
Yes
,
they
are
uncertain
,
and
he
knows
it
,
yet
he
must
be
charg'd
not
to
trust
in
them
.
It
were
endless
to
give
an
account
of
the
disappointments
of
those
that
have
rely'd
upon
,
and
thought
themselves
safe
in
their
temporal
Prosperity
and
worldly
Riches
,
out
of
Sacred
and
Prophane
History
;
or
of
the
Princes
of
the
Earth
,
that
have
been
miserably
befool'd
with
the
number
and
strength
of
Men
,
Horses
and
Ships
,
wherein
they
have
confided
,
more
than
in
the
Lord
of
Hosts
.
MEDITAT
.
XXXIX
.
Of
Covetousness
:
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
Will
now
consider
of
Covetousness
,
which
is
an
undue
desire
of
worldly
wealth
.
This
desire
is
undue
,
by
the
kind
of
the
wealth
,
or
by
the
degree
of
the
desire
:
And
so
we
are
covetous
,
either
when
we
lust
after
that
which
is
another
mans
,
or
intemperately
desire
worldly
wealth
of
our
own
,
though
we
use
no
indirect
means
to
obtain
it
.
The
first
of
these
,
is
that
Covetousness
directly
aimed
at
in
the
Tenth
Commandment
,
called
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
it
is
a
sort
of
invading
of
another
Mans
Right
.
There
is
a
good
Covetousness
,
a
coveting
earnestly
the
best
Gifts
;
but
this
improperly
called
Covetousness
:
For
to
speak
properly
,
we
are
not
to
covet
the
Gifts
and
Graces
that
are
in
other
men
,
although
in
themselves
they
are
covetable
;
yet
as
they
are
other
mens
,
they
are
not
the
object
of
our
desires
.
There
may
be
a
bad
desire
of
a
good
thing
.
Evil
Covetousness
is
of
earthly
things
,
and
it
supposes
an
impotent
and
worldly
mind
,
and
an
over-high
valuation
of
earthly
things
;
it
argues
us
to
be
led
by
our
Senses
,
and
not
by
right
Reason
.
This
Covetousness
is
a
kind
of
spiritual
Adultery
:
Not
only
he
that
looks
upon
his
Neighbors
Wife
,
but
he
that
looks
upon
his
Neighbors
House
,
or
Land
,
or
Goods
,
to
covet
them
,
is
guilty
of
worldly
Love
,
and
that
is
spiritual
Adultery
:
A
sin
little
regarded
,
I
doubt
,
but
certainly
very
dreadful
.
The
first
unchaste
glances
of
the
Eye
towards
any
thing
that
is
our
Neighbors
,
is
forbidden
;
and
it
becomes
us
to
be
offended
at
them
,
to
make
haste
to
suppress
them
,
to
repent
of
them
:
But
if
we
allow
them
to
grow
up
into
wilful
and
steddy
desires
,
they
are
that
predominant
Love
of
the
World
that
the
Apostle
tells
us
is
so
pernicious
.
See
what
severe
notice
God
takes
of
this
kind
of
Covetousness
;
how
he
visited
it
in
Eve
,
who
coveted
an
evil
Covetousness
to
her
Posterity
;
in
Achan
and
Ahab
,
who
coveted
an
evil
Covetousness
to
their
own
Houses
.
There
is
no
Man
that
is
over-greedy
of
having
,
but
will
sometimes
desire
to
have
what
is
none
of
his
own
.
If
this
be
the
standing
Maxim
,
Oportet
habere
,
We
must
have
;
it
will
follow
,
Unde
habeat
quaerit
nemo
,
It
is
no
matter
how
he
comes
by
it
.
They
deceive
themselves
,
that
excuse
their
Covetousness
,
by
saying
,
I
covet
nothing
of
yours
,
I
desire
nothing
but
mine
own
.
This
cannot
be
,
every
worldly-minded
man
is
guilty
of
this
Covetousness
;
for
the
same
nature
and
principle
that
prompts
men
so
greedily
to
gripe
their
own
,
will
certainly
put
them
upon
a
desire
to
finger
other
mens
.
This
kind
of
Covetousness
has
a
great
deal
of
injustice
in
it
,
it
is
a
kind
of
stealing
.
He
that
lusts
after
a
Woman
,
is
a
Whoremaster
;
he
that
hates
his
Brother
,
is
a
Murderer
;
and
by
a
parity
of
reason
,
he
that
covets
,
is
a
Thief
.
Lord
,
who
knows
how
oft
he
is
guilty
in
one
degree
or
other
!
Help
me
to
make
a
Covenant
with
my
eyes
,
lest
they
betray
me
in
looking
upon
my
Neighbor's
House
,
as
well
as
his
Wife
!
There
may
be
Covetousness
,
in
too
vehement
desiring
of
what
is
another
mans
,
though
one
be
willing
to
give
a
sufficient
price
for
it
.
I
do
not
think
it
will
excuse
Ahab
from
Covetousness
,
that
he
offered
a
full
price
,
or
a
good
exchange
for
Naboth's
Vineyard
.
Nay
,
the
very
over-buying
of
a
thing
,
(
if
it
be
judicious
)
is
an
argument
of
Covetousness
;
if
some
present
necessity
,
or
unseen
convenience
do
not
excuse
it
.
And
what
can
one
make
of
them
that
cry
,
I
wish
such
a
thing
were
mine
to
bestow
upon
you
;
or
,
I
wish
it
were
mine
so
,
that
no
body
were
the
worse
for
it
:
What
,
I
say
,
can
any
man
make
of
these
,
but
Fools
and
covetous
?
To
heal
us
of
this
Disease
,
let
us
learn
not
to
over-value
earthly
things
.
They
are
all
lovely
onely
in
God
.
In
him
we
may
enjoy
the
sweetness
of
all
these
things
,
without
possessing
the
things
themselves
;
so
far
as
we
are
spiritualiz'd
;
we
live
upon
God
,
and
enjoy
all
things
in
him
,
and
cannot
be
covetous
.
The
sin
of
Eve
was
,
that
she
coveted
to
be
like
unto
God
in
his
incommunicable
Properties
:
If
she
had
been
omniscient
as
God
,
then
God
had
not
been
omniscient
;
for
there
cannot
be
two
Omniscietns
.
But
the
onely
laudable
Covetousness
is
;
to
covet
to
be
like
unto
God
in
his
communicable
Perfections
.
MEDITAT
.
XL.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
AN
immoderate
greedy
desire
of
worldly
Things
,
though
not
attended
with
another
mans
hurt
or
loss
,
is
Covetousness
.
To
seek
an
unwieldy
greatness
and
fulness
in
the
world
,
to
extend
ones
care
to
Childrens
Childrens
Children
;
what
does
this
speak
,
but
an
over-high
valuation
of
the
world
,
and
an
atheistical
distrust
of
God
?
To
be
more
studious
of
worldly
Accommodations
,
than
of
enriching
the
mind
with
virtue
;
of
gaming
an
Estate
,
than
of
saving
the
Soul
;
of
Portions
for
Children
,
more
than
of
their
Education
;
is
palpable
preferring
of
the
World
before
God
,
and
rank
Covetousness
.
And
what
excuse
can
be
made
for
those
greedy
Tradesmen
,
that
appoint
to
themselves
no
end
,
no
measure
of
getting
?
I
know
indeed
that
an
Employment
is
good
;
and
I
know
also
,
that
there
are
many
good
ways
of
mens
employing
themselves
,
besides
scraping
for
Riches
.
I
doubt
these
men
do
never
sincerely
examine
themselves
,
whether
all
this
while
,
in
all
these
pains
that
they
take
,
they
act
out
of
pure
Conscience
to
live
in
an
Employment
.
Methinks
it
is
very
agreeable
to
the
temper
of
universal
Charity
,
to
say
,
Now
that
I
have
provided
for
my
own
house
,
when
shall
my
Brethren
provide
for
their
houses
also
;
I
will
make
room
for
those
that
are
straitned
;
I
have
eaten
and
drunken
,
now
let
them
also
eat
and
drink
.
Or
if
pure
Conscience
of
an
Employment
keep
them
in
their
station
,
that
they
will
still
work
with
their
hands
the
things
which
they
account
good
,
let
it
be
to
give
to
him
that
needeth
.
Much
wealth
necessarily
brings
along
with
it
much
care
,
many
fears
doth
usually
increase
,
worldly
desires
will
be
followed
with
great
accompts
:
And
to
prefer
this
before
the
peace
and
quietness
of
our
minds
,
and
the
easiness
and
passableness
of
our
accompts
,
savors
of
great
imprudence
,
and
,
I
doubt
,
impiety
.
I
know
Covetousness
is
hard
to
be
discerned
,
and
it
is
of
so
ill
a
name
that
few
will
own
it
.
But
the
Searcher
of
hearts
does
discern
it
;
and
his
Word
does
describe
the
men
that
are
guilty
of
it
,
by
their
hastening
to
be
rich
,
by
lading
themselves
with
thick
clay
,
by
their
willing
to
be
rich
,
(
1
Tim.
6.
9.
)
by
their
rising
up
early
,
late
taking
rest
,
eating
the
bread
of
sorrows
,
and
the
like
.
And
we
can
partly
discern
mens
necessities
,
their
Families
,
and
their
Dependents
;
if
their
worldly
care
exceed
what
these
do
in
reason
call
for
,
it
is
to
be
suspected
,
that
it
is
degenerated
into
Covetousness
.
To
these
intemperate
Gapers
after
wealth
,
I
commend
that
plain
,
but
terrible
Text
of
our
Lords
,
It
is
easier
for
a
Camel
to
go
through
the
eye
of
a
needle
,
than
for
a
rich
man
to
enter
into
the
Kingdom
of
Heaven
.
What
a
strange
task
is
this
!
Yea
,
though
we
should
be
so
favourable
as
to
interpret
it
of
a
Cable
Rope
,
which
yet
the
spelling
of
the
word
will
not
endure
.
A
Camel
go
thorow
the
Eye
of
a
Needle
?
It
implies
the
greatest
humane
impossibility
.
Oh
but
(
says
the
Worldling
)
God
can
effect
this
;
for
the
Text
tells
us
for
our
comfort
,
That
with
him
all
things
are
possible
.
But
I
pray
Friend
,
How
know
you
that
God
will
?
Is
it
not
that
God
,
who
hath
commanded
you
not
to
covet
,
not
to
labour
after
the
meat
that
perisheth
,
not
to
be
careful
what
to
eat
and
to
drink
,
not
to
seek
great
things
for
your selves
,
not
to
lay
up
treasures
for
your selves
on
earth
?
Oh
but
they
can
come
off
at
least
by
distinguishing
:
By
rich
men
are
there
meant
,
Those
that
trust
inriches
.
Now
,
say
they
,
we
can
avoid
that
well
enough
.
Nay
,
not
so
easily
neither
.
If
it
were
so
easie
a
thing
,
What
need
rich
men
be
charged
so
severaly
that
they
do
not
trust
in
riches
?
It
seems
rather
to
be
very
difficult
,
next
to
impossible
;
in
that
Christ
hath
made
having
Riches
,
and
trusting
in
Riches
,
to
be
Phrases
of
the
same
importance
,
Mark
10.
23
,
24.
The
Scripture
records
those
few
that
were
rich
and
good
,
as
wonders
of
Divine
Grace
,
as
instances
of
Omnipotence
:
And
indeed
there
are
but
very
few
of
them
.
He
past
for
a
Prodigy
of
old
,
Quisquis
ingentes
oculo
irretorto
spectat
acervos
;
and
so
he
may
do
now
.
It
is
the
Character
of
a
Disciple
of
Christ
,
To
forsake
House
and
Lands
for
his
Name
sake
.
And
is
this
an
Argument
of
a
mind
so
dispos'd
,
a
sign
of
a
Soul
so
prepar'd
,
to
be
perpetually
grasping
after
more
,
and
to
be
joining
House
to
House
,
and
Land
to
Land
?
If
they
that
hunger
after
Righteousness
,
are
therefore
blessed
,
because
they
shall
be
filled
,
I
am
sure
they
must
needs
be
cursed
,
that
hunger
after
the
mammon
of
unrighteousness
;
for
they
are
not
,
cannot
,
shall
not
be
fill'd
.
Oh
the
shame
that
is
upon
the
Professors
of
the
Religion
of
Christ
Jesus
!
Men
that
pretend
to
a
life
more
excellent
than
a
Prince
his
,
to
be
guilty
of
Covetousness
.
All
their
Religion
is
in
vain
,
who
mind
earthly
things
.
O
Lord
,
incline
my
heart
to
thy
Testimonies
,
and
not
to
Covetousness
!
MEDITAT
.
XLI
.
Of
Carefulness
.
I
Will
descend
a
little
lower
,
to
consider
of
Worldly
Carefulness
.
This
is
directly
contrary
to
Faith
in
the
Promises
and
Providence
of
God
,
and
so
is
a
preferring
of
the
World
before
him
.
It
proceeds
from
a
distrust
of
God's
Providence
,
which
distrust
is
very
sinful
and
dishonourable
;
nay
,
it
is
as
if
one
should
refuse
to
take
God's
Word
for
sufficient
security
.
However
light
men
make
of
it
,
and
however
small
a
fault
the
Worldling
represents
it
to
himself
,
sure
I
am
,
our
Saviour
links
it
with
Gluttony
and
Drunkenness
,
and
seems
to
make
it
as
bad
a
fault
and
as
dangerous
as
they
,
(
Luke
21.
34.
)
Take
heed
lest
at
any
time
your
hearts
be
overcharged
with
surfeiting
or
drunkenness
,
or
cares
of
this
life
,
&c.
It
argues
a
want
of
ingenuous
affiance
in
God
,
and
is
perplexing
to
the
mind
,
hindring
converse
with
God
,
which
is
the
highest
perfection
,
and
the
greatest
happiness
of
the
Souls
of
men
.
What
can
I
say
worse
of
it
,
than
that
it
is
unseemly
,
uneasie
,
unsafe
,
and
unprofitable
?
For
after
all
our
Cares
,
all
Events
depend
upon
God
;
and
all
humane
Solicitude
cannot
state
or
six
one
Event
,
nor
make
the
least
change
in
the
course
of
things
,
not
one
hair
white
or
black
.
I
do
not
remember
that
ever
I
heard
Christ
Jesus
more
industrious
in
arguing
against
any
thing
,
than
against
this
worldly
Carefulness
,
Mat.
6.
Read
the
Gospel
throughout
,
and
I
do
not
think
you
will
find
him
to
have
set
himself
more
against
any
sin
than
this
.
Our
heavenly
Father
is
very
gracious
in
offering
his
help
for
our
relief
against
this
Carefulness
.
The
Curse
be
upon
me
,
said
Rebekah
to
her
son
Jacob.
Kind
mother
!
Such
is
the
kindness
of
our
Father
,
Cast
your
care
upon
me
.
It
is
an
easie
and
pleasant
thing
to
depend
upon
another
,
to
trust
to
Almighty
Goodness
,
in
comparison
of
what
careful
carking
is
.
Diligence
is
not
this
Carefulness
;
Care
is
not
so
much
forbidden
us
as
Carefulness
.
This
solicitousness
about
the
World
is
known
to
be
sinful
,
by
the
unseasonableness
of
it
,
the
immoderateness
of
it
;
when
men
take
more
care
,
and
beat
their
brains
much
more
about
the
things
of
the
Body
,
than
of
the
Soul
;
of
Time
,
than
of
Eternity
.
Lord
,
make
me
to
understand
the
value
of
my
Soul
,
and
the
danger
that
it
is
in
,
that
my
thoughts
and
cares
may
be
mainly
bestow'd
about
the
preservation
of
it
!
Let
me
see
the
particular
Providence
of
God
,
which
reaches
even
to
every
Sparrow
,
and
single
hair
of
my
head
;
and
to
believe
all
his
gracious
Promises
,
so
as
not
to
be
any
more
solicitous
about
this
world
!
MEDITAT
.
XLII
.
Of
Discontentedness
.
DIscontent
is
the
Souls
Tumultuation
or
Mutiny
:
In
Civil
Affairs
,
Mutiny
is
accounted
a
degree
of
Treason
;
and
it
is
no
less
in
Spirituals
.
A
restlesness
and
unsatisfiedness
of
mind
with
our
present
condition
,
is
a
preferring
of
our
own
wills
,
or
our
own
ease
and
accommedation
,
before
the
Will
of
God
.
This
I
distinguish
from
Impatience
,
in
that
Impatience
always
supposes
Evils
;
but
Discontent
may
be
in
plentiful
and
good
condition
.
When
this
Discontent
is
predominant
,
it
argues
a
worldly
temper
,
a
Soul
too
much
affected
towards
worldly
things
,
and
an
unsubduedness
to
the
Will
of
God
;
it
argues
,
I
say
,
Pride
and
Unbelief
.
It
is
plainly
our
Duty
to
be
content
with
such
things
as
we
have
.
What
then
,
may
some
one
say
,
May
we
not
pray
to
be
deliver'd
out
of
Affliction
,
out
of
Prison
,
Debt
,
or
Disease
?
This
Objection
belongs
to
the
Head
of
Impatience
,
whither
I
refer
it
.
But
may
not
a
man
pray
and
s●●k
,
though
he
have
enough
,
to
have
mere
;
to
be
still
richer
and
richer
?
Answ.
In
general
,
it
is
an
admirable
temper
to
seek
rather
nothing
.
If
we
have
enough
,
we
ought
not
to
desire
more
:
for
by
the
same
Rule
,
we
may
desire
still
more
than
that
,
and
yet
more
,
and
no
measure
will
be
put
to
our
desires
.
But
it
will
be
asked
,
What
is
enough
?
Which
is
a
very
hard
Question
to
answer
.
It
is
not
thesame
to
all
:
yet
there
is
such
a
quantum
,
as
enough
,
in
the
World
.
To
the
Apostle
Paul
,
Food
and
Raiment
were
enough
,
1
Tim.
6.
8.
To
Jacob
,
Bread
to
to
eat
,
and
Raiment
to
put
on
,
were
enough
;
Gen.
28.
20.
A
little
is
enough
,
if
we
reckon
right
;
if
we
reckon
wrong
,
nothing
is
.
Natura
paucis
contenta
,
was
the
old
saying
,
Nature
is
content
with
few
things
,
and
sure
Grace
desires
no
more
.
Let
us
contemplate
the
Holy
Jesus
,
and
consider
what
he
accounted
enough
.
It
is
most
certain
,
that
he
might
have
had
more
,
therefore
his
was
no
contentment
upon
force
;
so
far
as
can
be
gather'd
from
his
story
,
a
small
pittance
in
the
World
was
enough
to
him
.
I
know
it
may
be
reply'd
,
Christ
had
no
Children
to
provide
for
.
I
answer
,
That
he
had
a
great
deal
of
Kindred
whom
to
make
great
;
We
are
told
in
the
History
of
Nepotismo
,
That
those
that
pretend
to
great
Holiness
,
are
much
given
to
board
for
their
Nephews
,
though
they
have
no
Children
.
Suppose
we
have
Children
,
If
we
know
what
is
truly
enough
for
our selves
,
we
may
know
what
is
enough
for
them
.
Will
it
certainly
be
the
better
for
them
to
be
left
Rich
?
I
am
sure
it
proves
worst
to
many
;
a
Fuel
to
Vice
,
and
that
is
worst
.
Poor
means
Children
commonly
prove
the
best
;
not
only
the
best
Men
,
but
the
best
Scholars
,
the
best
Artists
.
To
marry
Children
richly
,
is
not
the
way
to
make
them
better
,
but
prouder
,
and
idler
.
The
best
provision
for
Children
,
is
Education
;
the
best
matching
them
,
is
the
uniting
of
their
Souls
to
God
.
But
what
shall
we
say
to
those
that
covet
for
they
know
not
whom
;
that
have
neither
Child
nor
Brother
,
yet
are
not
satisfi'd
with
riches
,
Eccles.
4.
8.
If
this
be
not
rank
vanity
,
I
know
not
what
is
.
But
still
it
will
be
pretended
,
We
desire
more
,
onely
to
have
to
give
away
,
and
to
do
good
with
.
This
,
I
doubt
,
is
but
a
pretence
,
and
a
meer
fallacy
.
Has
any
man
indeed
so
great
a
desire
to
do
good
,
that
he
will
load
himself
with
certain
Accompts
,
for
the
uncertain
thing
of
doing
good
;
venture
upon
temptations
and
snares
,
endanger
his
Soul
to
do
good
.
This
were
a
fervent
Lover
of
God
indeed
:
But
who
will
shew
him
me
!
Lord
convince
me
of
the
wisdom
of
the
Divine
Will
,
that
cares
for
all
men
most
conveniently
:
let
my
Soul
be
so
master'd
with
the
sense
of
it
,
that
I
may
rather
nothing
!
Mortifie
in
me
all
proud
preferring
of
my
own
will
and
wisdom
before
thine
!
Suffer
me
not
to
allow
my self
in
any
Discontent
,
but
a
holy
weariness
of
my
distance
from
thee
,
and
a
holy
restlesness
in
my
motions
towards
my
Centre
!
Amen
,
Amen
.
MEDITAT
.
XLIII
.
Of
Immoderate
Mourning
,
or
Impatience
.
IMmoderate
Sorrow
for
the
want
or
loss
of
worldly
things
,
springs
from
an
intemperate
love
of
the
World
.
It
is
certainly
a
preferring
of
worldly
things
,
before
the
Will
and
Wisdom
of
God
:
Here
by
we
contradict
it
,
resist
it
;
we
would
destroy
it
if
we
could
,
and
set
up
our
own
wills
in
its
stead
.
It
is
very
foolish
too
:
For
if
we
bind
up
our
hearts
in
worldly
thing
,
and
they
happen
to
flie
away
,
they
carry
away
our
hearts
too
,
and
leave
us
dead
and
besotted
.
It
worketh
death
sometimes
in
the
plainest
sense
;
men
go
down
into
the
Grave
by
mourning
:
but
in
a
spiritual
sense
certainly
.
It
is
fatal
and
damnable
,
if
predominant
It
must
be
confest
,
that
many
good
People
have
had
Fits
,
Passions
of
this
;
but
this
will
not
justifie
,
it
was
unseemly
in
them
;
let
us
beware
that
that
be
not
predominant
and
habitual
in
us
,
which
in
them
was
only
a
violence
,
a
sudden
Fit
or
Passion
,
which
they
subdu'd
presently
,
and
ever
repented
of
.
This
Impatience
of
Evils
is
very
unreasonable
.
Shall
we
receive
good
at
the
hands
of
God
,
and
not
evil
?
Who
am
I
,
poor
,
proud
,
sinful
Wretch
,
that
I
should
fansie
my self
to
be
such
a
Darling
of
Heaven
,
that
it
should
not
so
much
as
suffer
the
cold
Air
to
breathe
upon
me
?
Shall
I
be
glad
to
receive
the
good
which
I
have
not
deserved
,
and
be
angry
to
bear
the
evil
that
I
have
?
It
is
unreasonable
upon
God's
account
too
.
The
degree
and
duration
of
all
sickness
is
weighed
out
exactly
by
an
infinitely
wise
mind
:
The
Cup
that
is
given
us
to
drink
is
mingled
,
and
presented
by
our
heavenly
Father
.
Moreover
,
this
wise
God
is
infinitely
kind
too
;
He
doth
not
willingly
afflict
,
nor
delight
to
grieve
the
children
of
men
,
Lam.
3.
33.
He
would
not
afflict
them
,
but
for
some
good
that
he
hath
in
view
.
When
we
pray
,
That
the
Will
of
God
may
be
done
,
it
seems
we
mean
his
will
of
kindness
onely
:
Lord
,
we
are
willing
that
thou
shouldst
bless
us
,
and
do
us
as
much
good
as
may
be
;
but
nothing
of
thy
afflicting
Will
,
oh
No
:
Or
if
that
must
be
done
,
let
it
be
done
upon
others
,
not
upon
us
.
Oh
rarely
distinguisht
;
as
if
we
should
say
,
Our
Father
,
we
desire
that
thy
Will
may
be
done
and
executed
universally
;
but
yet
with
this
limitation
and
restriction
,
that
it
do
not
cross
our
wills
at
any
time
.
Or
will
we
understand
our
Prayers
so
,
as
that
all
men
should
be
ready
to
do
the
Will
of
God
,
but
not
that
God
should
do
his
own
Will
?
Rare
Divinity
!
Oh
but
my
impatience
and
immoderate
mourning
over
losses
of
Estate
,
Relations
,
Health
,
doth
not
proceed
from
any
over-valuation
of
them
,
but
from
the
sense
of
God's
displeasure
,
he
afflicts
me
for
my
sin
;
this
Providence
is
a
judgment
,
a
punishment
;
and
may
I
not
,
ought
I
not
to
lay
it
to
heart
?
Answ.
You
believe
so
;
and
therefore
you
infer
,
that
it
is
reasonable
to
be
impatient
:
You
do
well
,
I
warrant
,
to
be
angry
,
and
intemperate
.
And
I
pray
,
why
should
we
not
be
content
that
God
should
punish
us
for
our
faults
?
Ought
we
not
to
submit
to
the
Discipline
of
our
heavenly
Father
,
as
well
as
to
the
Parents
of
our
flesh
?
It
is
hard
to
say
when
God
punishes
his
Children
for
their
faults
;
but
be
sure
however
,
that
it
is
for
their
amendment
.
And
to
be
impatient
,
that
we
are
corrected
for
our
faults
,
is
an
ill
kind
of
Repentance
,
it
adds
faults
to
faults
.
Good
God
,
mold
my
will
into
thy
holy
Will
!
Thou
art
fatherly
and
friendly
in
thy
Corrections
;
rather
smite
me
,
than
not
recover
me
;
rather
make
up
my
way
with
thorns
,
than
s●ffer
me
to
wander
from
thee
:
make
me
willing
to
give
my
back
to
the
Smiter
,
than
to
perish
for
want
of
chastisement
!
Let
my
afflictions
bring
forth
the
pleasant
fruits
of
Righteousness
,
not
the
sowre
and
harsh
fruits
of
Impatience
!
MEDITAT
.
XLIV
.
Of
Uncharitableness
.
THere
are
many
sorts
of
Uncharitableness
,
but
because
I
am
considering
of
the
riches
of
the
world
,
I
will
confine
my self
to
that
of
not
giving
alms
.
Not
to
give
at
all
,
and
to
have
bowels
perfectly
shut
up
against
the
indigent
,
is
the
grossest
uncharitableness
:
So
gross
,
that
I
thing
few
are
guilty
of
it
,
and
none
will
confess
it
.
To
give
something
,
but
grudgingly
,
and
with
an
ill
will
,
is
uncharitableness
:
not
to
take
pleasure
in
this
exercise
,
spoyls
it
.
Men
may
be
many
ways
forc'd
to
give
,
and
yet
no
thanks
to
them
;
it
does
not
proceed
from
a
charitable
mind
.
To
give
sparingly
,
is
uncharitableness
:
Not
that
true
charity
consists
in
the
quantity
,
but
in
the
principle
:
The
Gospel-widow
gave
much
in
giving
her
mite
.
But
not
to
give
proportionably
to
what
God
hath
given
us
,
and
the
necessities
of
our
families
will
permit
,
is
uncharitableness
.
Nay
I
suppose
that
the
nature
of
true
charity
requires
,
that
a
man
do
sometimes
defalk
from
himself
,
and
straiten
his
own
family
in
some
degree
,
to
relieve
the
necessities
of
others
.
If
any
one
would
know
the
just
proportions
of
charity
,
I
confess
I
do
not
find
them
precisely
stated
in
the
Word
of
God
,
neither
do
I
take
it
to
be
an
argument
of
a
charitable
mind
to
be
curious
in
this
enquiry
;
I
suspect
them
that
are
,
as
I
do
those
,
who
labour
much
to
know
the
lowest
degree
of
saving
grace
.
To
these
that
ask
,
How
much
more
must
we
give
?
I
will
not
answer
as
our
Saviour
did
in
somewhat
a
like
case
,
If
you
will
be
perfect
,
Go
sell
all
,
and
give
to
the
poor
;
but
I
will
desire
them
seriously
to
consider
of
the
proportion
which
God
expresly
requir'd
the
Israelites
to
give
to
the
Levites
and
to
the
poor
;
and
of
that
tenth
part
,
which
it
is
reported
that
Dr.
Hammond
and
many
other
charitable
persons
,
have
thought
themselves
bound
to
devote
to
charitable
uses
;
and
then
onely
add
with
our
Saviour
,
Go
thou
and
do
likewise
.
But
it
is
against
the
nature
of
charity
to
be
stinted
:
I
think
therefore
if
we
liv'd
by
this
short
rule
at
present
,
it
might
do
well
,
to
give
what
we
can
spare
,
and
to
spare
what
is
more
than
enough
.
When
I
and
my
Family
have
fed
well
on
a
dish
of
meat
,
I
do
not
grudg
to
give
the
rest
to
the
poor
.
And
so
I
argue
,
when
I
have
enough
for
my self
and
mine
,
the
rest
belongs
to
the
poor
.
And
would
to
God
men
would
know
when
they
have
enough
of
riches
,
as
they
do
,
when
they
have
eat
and
drunk
sufficiently
!
To
give
that
which
is
another
mans
is
not
Charity
;
or
at
least
it
is
an
ill
govern'd
Charity
,
that
is
not
in
Conjunction
with
Justice
.
O
thou
that
takest
pleasure
in
the
communications
of
thy self
,
that
gloryest
in
the
raying
;
forth
of
thy
own
Perfections
,
who
rejoycest
in
thy
works
of
Bounty
and
Merey
▪
Conform
me
also
to
this
divine
disposition
,
that
I
may
rejoyce
to
do
good
;
account
it
a
better
and
blesseder
thing
to
give
than
to
receive
;
be
better
pleas'd
to
find
an
object
,
upon
whom
to
bestow
a
treasure
,
than
to
find
one
!
And
let
this
rejoycing
be
pure
;
not
springing
from
the
hopes
of
a
reward
(
lest
my
very
charity
at
last
should
be
found
to
be
covetousness
,
)
nor
from
applause
in
this
world
(
lest
it
should
be
pride
)
but
from
a
principle
of
God-like
Love
,
Christ-like
Compassion
,
and
rational
belief
,
that
in
is
better
to
give
to
them
that
need
,
than
to
keep
what
one
needs
not
!
And
O
my
Soul
,
what
profits
,
what
signifies
the
meer
possession
of
gold
more
than
of
stones
?
The
use
then
is
all
,
And
what
better
use
can
there
be
of
any
thing
,
than
to
make
it
serve
a
publick
good
?
quo
communius
eo
melius
.
MEDITAT
.
XLV
.
Of
Pleasure
in
general
.
THe
general
notion
of
Pleasure
is
a
Gratification
of
any
Faculty
;
or
a
Satisfaction
resulting
from
the
union
of
the
Faculty
with
the
Object
.
From
whence
it
follows
,
that
there
must
needs
be
the
greatest
pleasure
in
the
enjoyment
of
God
;
especially
when
all
the
Faculties
shall
be
advanced
and
inlarg'd
.
It
is
not
harsh
to
say
,
nor
(
methinks
)
hard
to
conceive
,
that
Mans
chiefest
happiness
consists
in
pleasure
;
for
the
happiness
wherein
Man
takes
no
pleasure
is
not
happiness
:
Heaven
it self
cannot
make
a
mind
happy
that
cannot
delight
in
it
.
It
is
lawful
to
take
pleasure
in
the
things
which
we
possess
.
Solomon
seems
to
make
it
an
argument
of
a
worldly
mind
not
to
do
so
;
sure
I
am
,
a
man
may
do
so
,
and
yet
not
be
sensuallly
Voluptuous
.
It
is
strange
that
covetous
Men
,
who
love
the
World
most
,
should
yet
find
the
least
pleasure
in
it
;
they
can
take
no
pleasure
in
what
they
have
,
for
grasping
after
what
they
have
not
.
Covetousness
seems
to
be
more
unnatural
than
Voluptuousness
.
Innocent
Nature
aims
at
the
Gratification
of
it self
,
even
in
the
Creatures
that
have
not
sinned
.
To
enjoy
present
good
things
,
and
not
to
lay
up
in
Barns
,
is
the
commendation
of
Birds
,
the
moral
vertue
of
Sparrows
.
Yea
Pleasure
seems
not
only
to
be
lawful
,
but
necessary
:
Life
would
not
be
Life
without
it
.
If
there
were
not
a
thing
call'd
Enjoyment
,
as
well
as
Possession
,
the
silly
Bird
,
that
makes
her
Nest
where
she
pleases
,
would
be
as
rich
as
the
greatest
Landlord
.
It
is
impossible
but
that
nature
should
take
pleasure
in
the
supply
of
her
wants
,
in
the
gratification
of
her
appetites
.
Pleasure
is
as
natural
to
sensitive
Creatures
,
as
Appetite
,
and
Appetite
as
Being
.
But
however
natural
the
Pleasures
of
Sense
are
,
there
is
a
mighty
difference
between
the
pleasures
of
Minds
and
Spirits
.
The
pleasures
of
the
Flesh
last
no
longer
than
whilst
the
necessities
of
nature
are
in
supplying
;
enjoy
them
and
you
lose
them
.
The
pleasures
of
the
Spirit
are
fine
and
strong
,
and
(
like
it self
)
lasting
,
everlasting
,
Pleasures
for
evermore
.
MEDITAT
.
XLVI
.
Of
Worldly
Pleasure
.
THere
have
been
of
old
,
and
it
is
prophesy'd
that
there
shall
be
hereafter
,
Men
that
love
Pleasures
more
than
God
:
Whoever
these
Sensualists
are
,
the
love
of
God
is
not
in
them
.
For
the
predominant
love
of
Sensual
Pleasures
is
inconsistent
with
the
saving
Love
of
God
:
If
the
Belly
be
our
God
,
our
end
will
be
destruction
;
God
shall
destroy
both
it
and
us
.
If
we
serve
our
own
Bellies
,
we
serve
not
the
Lord
Jesus
Christ
;
whom
if
any
man
serve
not
,
love
not
,
he
is
anathema-maranatha
.
The
predominant
love
of
pleasures
is
deadly
;
if
ye
live
after
the
flesh
,
ye
shall
dye
:
Yea
,
it
is
death
it self
.
What
the
Apostle
says
of
every
Widow
that
liveth
in
pleasure
,
true
of
every
Woman
,
yea
,
and
Man
too
▪
They
are
dead
whil'st
they
live
,
1
Tim.
5.
6.
This
was
the
Father's
opinion
of
his
voluptuous
,
prodigal
Son
,
during
his
riotous
course
of
life
,
he
was
dead
,
Luke
15.
24.
To
take
more
pleasure
in
the
gratification
of
the
bodily
senses
,
than
of
the
Soul
,
What
is
this
,
but
to
advance
the
Beast
above
the
Man
?
To
give
up
ones
self
to
the
pleasures
of
the
flesh
,
more
than
of
the
mind
;
to
prefer
them
before
the
enjoyment
of
God
,
before
the
exercise
of
Virtue
,
is
to
be
lover
of
pleasures
,
more
than
of
God
,
and
consequently
to
be
the
Lover
of
the
World
here
spoken
of
.
I
know
it
is
hard
to
convince
a
man
that
he
is
habitually
intemperate
in
his
Pleasures
:
But
certainly
,
when
men
do
industrionsly
,
from
time
to
time
,
pursue
their
pleasures
,
and
that
in
things
unlawful
,
these
must
needs
be
the
pleasures
of
sin
,
and
this
is
manifest
sensuality
.
Yea
,
though
it
be
not
in
things
directly
forbidden
,
if
the
pursuit
be
with
more
zeal
and
industry
,
and
more
expence
of
time
,
than
the
interest
and
concernments
,
of
the
Soul
,
it
must
needs
be
accounted
Sensuality
,
and
a
living
after
the
flesh
.
When
every
particular
man
has
purg'd
himself
,
(
as
the
worst
of
men
will
do
)
and
deny'd
the
charge
of
being
Sensualists
;
yet
it
remains
a
certain
truth
,
that
there
are
many
lovers
of
pleasure
,
more
than
of
God
;
such
as
live
in
pleasures
upon
earth
,
as
the
Apostle
phraseth
it
,
Jam.
5.
5.
not
lap
and
away
,
as
a
Dog
at
Nilus
;
but
they
wallow
in
them
,
they
swim
in
them
,
they
immerse
themselves
in
them
,
they
delight
in
them
as
in
their
proper
Element
:
Such
as
love
pleasures
,
as
Solomon
speaks
,
Prov.
21.
17.
Such
as
are
given
to
pleasures
,
as
the
Prophet
describes
them
,
Isa.
47.
8.
Such
as
serve
divers
pleasures
,
as
the
Apostle
speaks
,
Titus
3.
3.
Such
as
fare
deliciously
every
day
,
as
it
is
story'd
of
the
Gospel-glutton
:
Such
,
as
like
Beasts
,
nourish
their
hearts
as
in
a
day
of
slaughter
.
These
,
sure
,
are
predominant
Lovers
of
pleasure
:
And
are
there
not
many
such
now
,
as
well
as
there
were
in
the
days
of
those
Prophets
and
Apostles
?
Let
us
not
mistake
;
a
man
may
sin
in
his
pleasures
,
who
does
not
take
pleasure
in
sin
.
Carnal
pleasures
I
reckon
to
be
either
sensual
,
or
fantastical
.
Thus
I
will
distinguish
them
for
method
sake
:
Although
those
of
the
Fancy
may
,
for
ought
I
know
,
be
properly
enough
called
sensual
.
I
think
Divines
reckon
them
so
;
and
Fancy
it self
may
well
be
call'd
a
bodily
sense
,
being
found
in
Beasts
as
well
as
men
.
Now
these
sensual
pleasures
become
unlawful
,
either
by
their
Matter
,
Measure
,
Manner
,
or
Season
.
And
in
this
order
I
will
address
my
Meditations
to
them
,
and
afterwards
consider
of
the
pleasures
of
Fancy
.
MEDITAT
.
XLVII
.
Of
Fornication
and
Adultery
.
AMongst
the
sensual
Pleasures
that
are
unlawful
in
the
very
matter
,
Fornication
and
Adultery
offer
themselves
especially
to
be
consider'd
.
To
prefer
these
pleasures
of
the
flesh
,
and
gratifications
of
the
Bestial
Appetite
before
Purity
,
is
a
predominant
love
of
the
World
.
Whil'st
we
carry
about
with
us
such
Bodies
as
these
,
we
shall
have
an
appetite
to
Conjunction
,
as
well
as
to
Eating
or
Drinking
;
which
to
think
perfectly
and
properly
to
mortifie
,
(
for
I
do
not
call
Restraint
,
Mortification
)
seems
to
be
somewhat
like
the
Fanatical
humor
,
Of
living
without
Meat
.
The
Lust
of
Hunger
is
best
mortifi'd
,
by
being
duly
gratifi'd
:
and
perhaps
the
best
,
if
not
onely
way
of
subduing
this
Appetite
,
is
to
accommodate
it
,
in
the
ways
and
seasons
allow'd
by
the
God
of
Nature
;
and
shall
no
more
be
interpreted
a
making
provision
for
the
flesh
,
to
fulfil
it
in
the
lusts
thereof
,
than
Brewing
or
Baking
,
the
most
innocent
kind
of
Cookery
.
Who
can
blame
the
Philosopher
that
would
eat
,
though
for
no
delight
he
took
in
the
meat
,
yet
to
be
rid
of
the
importunity
of
hunger
,
which
solicited
him
and
weary'd
him
so
,
that
he
could
not
follow
his
studies
,
and
was
glad
when
the
trouble
of
eating
was
over
.
Dare
operam
liberis
is
but
a
toil
;
and
such
an
one
as
a
wise
man
,
is
afterwards
asham'd
that
he
has
taken
.
To
find
no
need
,
and
to
have
no
appetite
,
in
this
case
,
(
as
indeed
in
most
others
)
is
more
easie
and
pleasant
to
a
good
and
wise
man
,
than
to
have
relief
and
satisfaction
.
For
my
own
part
,
if
I
were
put
to
my
choice
,
I
would
much
rather
chuse
,
never
to
be
hungry
or
thirsty
,
than
to
eat
and
drink
at
pleasure
.
But
however
natural
this
appetite
is
,
God
has
founded
it
,
and
determin'd
it
to
its
Object
.
Eating
is
a
natural
Action
,
and
to
hunger
is
a
natural
Lust
;
yet
some
Meats
we
know
were
forbidden
,
so
are
some
Conjunctions
.
As
the
Case
now
stands
with
Man
,
I
think
Marriage
is
a
merciful
Institution
,
and
much
for
Man's
ease
:
It
is
better
to
be
stinted
here
,
than
left
at
liberty
;
as
it
is
better
for
a
Traveller
to
be
bound
up
to
one
safe
way
,
than
to
have
many
ways
to
chuse
at
.
And
as
it
is
a
merciful
Institution
,
because
it
avoids
Perplexity
;
so
because
it
escapes
Superfluity
:
Frustra
fit
per
plures
,
&c.
One
Woman
is
sufficient
for
one
Man
;
which
makes
Adultery
more
inexcusable
in
the
Males
,
than
in
the
Females
.
Marriage
is
also
very
much
for
order
.
What
a
miserable
Confusion
would
there
be
in
the
World
,
if
promiscuous
Copulation
were
allow'd
!
Yea
,
even
those
more
than
brutish
Epicures
,
who
will
plead
for
it
to
be
allow'd
to
themselves
,
do
not
allow
it
to
their
Horses
and
Dogs
.
For
they
that
would
keep
up
a
right
strain
,
and
a
generous
Breed
,
will
not
suffer
the
Female
to
engender
with
every
Male
that
has
a
mind
of
her
.
Marriage
,
and
the
just
observation
of
the
Marriage
Covenant
,
is
also
for
the
health
of
Men
;
whereas
Fornication
and
Adultery
bring
Diseases
,
filthy
and
loathsome
Diseases
upon
the
Body
.
And
who
can
sufficiently
bewail
the
defilement
of
the
Land
?
Alas
!
that
so
many
Families
in
one
City
,
of
the
most
Reformed
Nation
upon
Earth
,
should
be
maintain'd
by
the
curing
of
Diseases
,
brought
by
such
sins
,
as
the
better
sort
of
the
Heathens
abominated
,
and
ought
not
to
be
once
nam'd
amongst
us
as
becometh
Christians
!
Whether
there
should
have
been
Propriety
of
Goods
in
the
State
of
Innocence
,
is
justly
doubted
;
but
of
Wives
,
no
doubt
there
should
:
For
even
innocent
Adam
was
formally
marry'd
.
God
has
made
an
inclosure
of
the
Females
,
and
woe
to
him
that
violates
it
,
The
Adulterer
therefore
is
as
properly
,
and
much
more
heinously
a
Thief
,
as
he
that
robs
his
Neighbors
Orchard
.
O
thou
blessed
Spirit
of
Purity
,
help
me
to
make
a
Covenant
with
mine
eyes
,
that
I
do
not
look
upon
a
Woman
to
lust
after
her
!
Let
my
Soul
be
wholly
charmed
with
the
beauty
of
Holiness
!
Give
me
always
to
possess
my
Vessel
in
Sanctification
and
Honour
,
that
I
be
not
defiled
in
Flesh
nor
Fancy
!
MEDITAT
.
XLVIII
.
Of
Gluttony
and
Drunkenness
.
NExt
to
the
sensual
Pleasures
that
are
unlawful
in
the
Matter
,
come
to
be
consider'd
those
that
are
unlawful
in
the
Measure
.
The
Matter
of
the
pleasure
in
eating
and
drinking
,
is
lawful
;
but
the
Measure
makes
them
both
no
pleasure
and
sinful
too
.
Whosoever
takes
pleasure
in
meat
or
drink
more
than
in
God
,
is
a
lover
of
the
World
.
For
the
gratification
of
the
sensual
Appetite
,
to
eat
or
drink
things
forbidden
,
was
to
prefer
the
service
of
Sense
,
before
the
Authority
of
God
;
since
the
difference
of
meats
and
drinks
taken
away
,
to
eat
,
though
it
be
Honey
;
and
to
drink
,
though
it
be
Wine
,
to
Excess
,
is
the
same
.
But
this
Excess
is
not
simply
to
be
estimated
by
the
quantity
:
Some
men
may
and
ought
to
eat
and
drink
more
than
others
,
and
in
so
doing
are
not
excessive
,
because
Nature
is
but
well
relieved
in
these
by
such
a
quantum
,
which
in
others
would
be
opprest
.
It
is
Unphysical
and
Unchristian
,
to
judge
another
man
by
my
proportion
.
He
that
should
appoint
the
same
measure
of
Manure
to
feed
,
or
desire
the
same
measure
of
Rain
to
refresh
all
sorts
of
ground
,
and
should
make
no
difference
between
the
Land
of
Canaan
,
and
the
Land
of
Egypt
,
would
forfeit
his
skill
in
Husbandry
.
Yea
,
though
a
thirsty
Traveller
or
Labourer
,
or
an
unwary
Noah
should
chance
to
be
drunk
with
a
draught
of
Wine
,
he
would
be
innocent
,
in
comparison
of
the
Sitter
,
who
yet
can
wipe
his
mouth
,
and
go
home
,
and
say
,
He
is
not
drunk
.
Much
less
is
Excess
to
be
estimated
by
the
distemper
consequent
upon
eating
and
drinking
.
Many
men
are
Gluttons
,
that
do
not
surfeit
;
and
Drunkards
,
that
are
not
drunk
.
The
sober
and
temperate
are
sometimes
distemper'd
with
that
quantum
,
which
the
intemperate
are
not
affected
with
.
Many
can
sit
by
the
Wine
from
morning
till
night
,
and
not
be
inflam'd
;
and
yet
if
a
very
good
call
do
not
justifie
them
,
a
Woe
may
belong
to
them
for
all
that
,
and
they
may
be
reckon'd
amongst
the
Drunkards
.
The
truth
is
,
it
requires
much
skill
in
Physick
,
as
well
as
in
Divinity
,
to
know
exactly
how
not
to
offend
in
eating
or
drinking
:
And
certainly
if
we
cannot
be
perfect
Casuists
concerning
our selves
,
much
less
can
we
be
concerning
other
men
.
Such
is
the
constitution
of
this
Body
,
that
perhaps
few
men
go
to
Bed
not
unduly
affected
,
in
some
kind
or
degree
or
other
,
with
meat
or
drink
.
Let
wise
men
judge
,
whether
they
be
altogether
so
wise
and
well
at
night
,
as
they
were
fasting
.
By
that
time
we
have
well
thought
how
small
a
mistake
either
in
the
kind
,
or
measure
,
or
season
of
meat
and
drink
,
may
in
some
degree
offend
,
we
shall
have
reason
to
subscribe
to
the
Proverbial
Aphorism
,
Anima
sicca
est
sapientissima
.
But
yet
there
are
such
sins
as
Gluttony
and
Drunkenness
,
and
they
are
Symptoms
of
a
Worldly
mind
,
and
they
are
to
be
judg'd
by
the
predominant
inclination
and
appetite
.
The
preference
of
the
meat
and
drink
that
perisheth
,
before
that
which
endureth
to
Everlasting
Life
,
denominates
a
Carnal
Man
(
if
not
in
proper
speaking
,
a
Glutton
or
Drunkard
)
Christ
himself
being
judge
.
I
know
it
is
not
spoken
against
Sensuality
,
but
Covetousness
,
and
yet
it
may
indifferently
be
apply'd
to
either
,
that
taking
thought
what
to
eat
and
to
drink
,
does
make
us
to
symbolize
winh
Heathens
,
Mat.
6.
31
,
32.
To
be
studious
for
the
Palate
,
to
pamper
and
indulge
the
appetite
,
to
make
provision
for
the
flesh
,
to
fare
Sumptuously
every
day
,
to
mind
the
gratification
of
the
Senses
,
more
than
the
service
of
God
,
the
publick
good
,
the
relief
of
the
poor
,
the
nourishment
of
the
Soul
,
is
a
gluttonous
,
at
least
a
sensual
way
of
living
.
To
follow
after
strong
drink
,
to
provoke
to
intemperate
drinking
,
to
be
mighty
to
drink
and
to
exercise
that
might
,
to
strive
to
drink
down
others
,
to
drink
for
wagers
or
victory
,
to
prefer
a
drinking
life
before
business
and
usefulness
,
is
sensual
,
and
a
kind
of
drunkenness
too
,
though
it
neither
stammer
nor
stagger
.
What
then
?
are
we
limited
in
eating
and
drinking
to
a
bit
or
a
sup
;
as
in
speaking
to
yea
and
nay
?
Lord
,
what
man
upon
earth
so
wise
as
to
know
,
so
exact
as
to
observe
such
a
point
!
Surely
there
is
an
innocent
entertainment
;
as
well
as
a
necessary
relief
of
nature
:
But
what
Casuist
shall
state
it
?
Any
degree
of
eating
or
drinking
that
fits
us
for
higher
offices
seems
to
be
lawful
.
Lord
,
I
beseech
thee
grant
that
my
appetite
may
be
allways
subject
to
my
will
,
my
will
to
my
reason
,
my
reason
to
thy
Holy
Word
!
Grant
that
I
may
not
take
undue
pleasure
in
Wine
,
wherein
is
excess
;
but
be
filled
with
thy
Holy
Spirit
!
That
I
may
not
serve
my
own
will
or
lust
in
eating
or
in
drinking
,
but
make
it
my
meat
and
drink
to
do
thywill
!
That
I
may
by
a
divine
Communion
continually
eat
the
Flesh
and
drink
the
Blood
of
the
Son
of
God
;
in
which
there
is
no
danger
of
surfeiting
!
Oh
there
let
me
insatiably
hunger
and
thirst
!
MEDITAT
.
XLIX
.
Of
Pleasures
unlawful
in
the
Manner
.
PLeasure
,
either
sinful
in
the
Matter
nor
Measure
,
yet
may
be
so
in
the
Manner
.
To
eat
and
drink
is
in
it self
innocent
,
and
a
natural
innocent
delight
may
be
reaped
from
thence
:
but
to
relish
and
sensate
these
innocent
pleasures
,
only
as
they
are
natural
gratifications
,
is
gross
and
sensual
.
The
most
refined
Souls
whilst
they
are
in
conjunctian
with
these
Earthly
bodies
,
must
needs
find
pleasure
in
what
gratifies
the
natural
Appetite
:
But
they
find
more
pleasure
than
so
,
pleasure
of
another
nature
besides
that
.
The
Soul
ought
to
tast
the
sweetness
of
God
as
well
as
the
palate
rellish
the
created
sweetness
of
meat
and
drink
;
it
ought
to
behold
the
amiableness
of
God
as
well
as
the
eye
behold
and
admire
any
created
beauty
.
If
we
do
not
rise
up
by
the
particular
created
goodness
of
the
creature
,
to
the
uncreated
goodness
,
the
Father
of
Lights
,
we
are
gross
and
sensual
.
How
gross
are
the
Amoretto's
of
the
World
,
who
stand
gazing
upon
the
sweet
Features
and
charming
Complexion
(
forsooth
)
of
a
Mistress
;
the
Worldlings
,
who
dote
upon
the
Fabrick
of
a
House
,
or
the
Shape
of
a
Horse
,
and
contemplate
nothing
higher
!
How
can
I
commend
the
convenience
of
Riches
,
the
refreshingness
of
Meat
and
Drink
,
the
pleasantness
of
Sleep
,
the
sweetness
of
Friends
,
or
of
Life
,
and
not
climb
up
to
Riches
,
Refreshment
,
Rest
,
Love
,
Life
it self
.
That
whereby
any
thing
is
in
any
kind
excellent
,
is
some
communication
from
God
,
something
of
and
from
him
.
Why
then
stand
we
gazing
and
doting
upon
beautiful
Objects
?
Why
so
ravish'd
with
melodious
Ditties
?
Can
we
not
contemplate
Harmony
in
the
Abstract
;
nor
Beauty
,
exeept
it
be
incarnate
?
Can
we
enjoy
nothing
,
but
what
we
can
see
or
hear
,
or
handle
?
O
dull
and
degenerate
Souls
!
O
thou
most
blessed
and
eternal
Spirit
,
refine
and
spiritualize
my
apprehensions
and
sensations
;
that
I
may
see
thee
in
every
thing
that
I
see
,
taste
thee
in
every
dish
and
draught
!
Thou
leadest
me
by
the
streams
,
but
suffer
me
not
to
lie
down
there
,
but
help
me
to
pursue
them
up
to
the
Fountain
.
Oh
that
I
were
a
Jacob
,
and
that
every
Creature
were
a
Ladder
,
whereby
thou
mightst
descend
upon
me
,
and
my
Soul
might
ascend
up
unto
thee
!
MEDITAT
.
L.
Of
Pleasures
unlawful
as
to
the
Season
.
THere
is
a
Season
for
every
thing
,
and
the
right
timing
of
things
makes
them
beautiful
.
The
Pleasures
that
are
lawful
and
honest
,
nay
,
and
seem
almost
to
have
some
relation
to
Religion
,
may
at
some
times
be
intermitted
.
The
Disciples
could
not
fast
,
whil'st
the
Bridegroom
was
with
them
,
but
that
is
no
wonder
:
Aaron
could
not
feast
before
the
Lord
,
when
such
and
such
things
had
befallen
him
,
Lev.
10.
and
Moses
could
not
blame
him
.
There
may
be
a
time
when
the
very
pleasant
praises
of
the
Lord
may
seem
unpleasant
,
and
the
Songs
of
Sion
be
out
of
Tune
.
The
Apostle
,
by
his
disjunctive
discourse
,
seems
to
imply
some
such
thing
,
concerning
the
Christian
Psalmody
,
that
it
is
not
seasonable
in
a
time
of
affliction
;
If
any
be
afflicted
,
let
him
pray
:
If
any
be
merry
,
let
him
sing
Psalms
.
But
to
lead
a
merry
jocund
Life
,
to
give
up
ones
self
to
Eating
and
Drinking
,
and
Sports
,
in
a
time
when
God
calls
to
Weeping
and
Mourning
,
is
an
Argument
of
a
prophane
and
profligate
Sensualist
,
and
seems
to
be
an
unpardonable
presumption
.
Isa.
22.
14.
It
is
revealed
in
my
ears
by
the
Lord
God
of
Hosts
;
Surely
this
iniquity
shall
not
be
purged
away
from
you
till
you
dye
.
How
unseemly
is
it
for
me
,
said
David
,
to
dwell
in
Cedar
,
and
the
Ark
of
God
in
Curtains
?
For
me
to
go
rest
my self
upon
a
soft
Bed
,
when
my
General
lies
upon
the
hard
ground
.
To
go
solace
my self
with
my
beautiful
Wife
,
whil'st
the
Armies
of
God
are
looking
Death
in
the
face
,
is
not
seemly
for
me
,
quoth
that
Noble
Captain
Vriah
.
If
Whoring
had
been
lawful
,
and
a
Gentleman-like
quality
,
yet
Zimri
was
absurd
,
to
be
Whoring
,
when
all
Israel
were
mourning
under
Gods
judgments
.
The
Text
imputes
it
as
an
Act
of
great
weakness
in
that
King
,
who
was
drinking
himself
drunk
in
his
Tent
,
when
the
Enemy
was
upon
him
,
and
he
should
have
been
ordering
his
Battel
;
which
puts
me
in
mind
of
the
Reproof
that
the
old
man
in
the
Comedian
gives
an
idle
Servant
,
In
ipsa
turba
,
atque
in
peccato
maximo
,
potasti
,
scelus
;
Quasi
re
bene
gesta
.
To
be
fidling
,
when
the
City
was
on
fire
,
is
a
character
fit
for
Nero
:
For
an
Old
Woman
to
dance
,
according
to
the
Latine
Proverb
,
Makes
Death
laugh
in
his
sle●ve
.
To
frolick
it
under
the
afflicting
hand
of
God
upon
our selves
or
the
Church
,
under
imminent
dangers
;
in
a
time
of
Universal
Wickedness
(
with
the
old
World
)
to
give
up
our selves
to
all
fleshly
pleasures
,
is
far
worse
than
to
eat
flesh
in
Lent
.
Lord
,
how
like
is
the
new
World
to
the
old
one
!
But
shall
there
not
yet
be
newer
,
wherein
dwells
righteousness
?
why
there
then
shall
be
pleasures
for
everwere
.
Oh
but
it
is
the
part
of
a
brave
bold
spirit
to
be
unconcern'd
,
not
to
be
baffled
nor
scared
out
of
the
enjoyment
of
it self
.
Give
Horace
his
Mistress
,
and
come
on
him
what
can
.
What
an
Heroick
thing
is
Atheism
!
Nay
rather
,
this
is
a
Beastly
Valor
:
Such
as
the
courage
of
the
Horse
in
Job
,
that
mocketh
at
fear
,
and
saith
amongst
the
Trumpets
,
Ha
,
ha
:
Or
of
the
Leviathan
,
that
laugheth
at
the
shaking
of
the
Spear
.
Lord
,
the
pleasures
of
the
flesh
are
mean
and
beastly
things
at
best
:
But
when
they
are
thus
unseasonable
,
it
adds
wickedness
to
their
meanness
,
and
devilishness
to
their
beastliness
.
Enable
me
to
observe
the
operation
of
thy
hands
;
teach
me
to
distinguish
the
time
to
weep
,
from
the
time
to
laugh
:
let
my
reason
ever
maintain
a
just
dominion
over
my
appetite
,
my
Senses
,
yea
,
and
my
Fancy
too
!
MEDITAT
.
LI.
Of
Fantastical
Pleasures
.
THere
are
pleasures
of
the
Fancy
;
which
may
be
distinguisht
from
the
Pleasures
of
the
Senses
,
though
Divines
use
to
confound
them
.
To
prefer
these
before
God
,
is
to
be
a
predominant
lover
of
the
World
.
There
is
no
sin
,
that
I
know
of
,
but
may
be
acted
over
in
the
Fancy
,
and
affect
the
body
no
further
.
A
mental
dalliance
with
a
Mistress
,
though
it
gets
no
Bastards
,
yet
is
Adultery
,
and
prefers
the
World
before
Chastity
and
Purity
.
The
vigour
of
the
Fancy
both
prevents
and
survives
bodily
uncleanness
:
There
are
earlier
and
later
Adulteries
in
Fancy
,
than
in
Senses
.
Incestos
amores
a
tenero
meditatur
ungui
,
says
the
Poet
:
And
Fancy
acts
over
again
the
uncleannesses
to
which
the
Body
is
insufficient
.
Covetousness
is
acted
,
yea
mainly
acted
in
the
Fancy
;
Oh
the
full
Bags
and
Barns
,
the
large
Fields
,
the
Mountains
of
Gold
that
are
to
be
found
in
a
covetous
Fancy
,
Sure
these
men
who
fancy
such
great
things
to
themselves
,
and
delight
in
such
Fancies
,
are
they
whom
the
Prophet
Ezekiel
speaketh
of
,
whose
heart
goeth
after
their
Covetousness
.
Pride
is
acted
mainly
upon
the
Stage
of
Fancy
;
though
somtimes
it
breaks
forth
into
words
,
as
in
Nebuchadnezzer
,
yet
sometimes
it
never
goes
further
than
the
Fancy
,
and
yet
is
mortal
and
damnable
;
as
seems
to
have
been
the
case
of
Herod
,
whose
Fancy
was
pleased
with
the
blasphemous
acclamations
of
the
people
,
and
he
gave
not
glory
to
God
.
The
distractions
and
strange
rovings
of
Fancy
,
after
odd
impertinent
things
,
in
a
careless
and
incoherent
manner
,
is
a
great
corruption
.
And
to
give
the
reins
to
a
roving
desultory
Fancy
,
without
seeking
to
reduce
and
reclaim
it
,
is
a
predominant
Sensuality
.
Methinks
that
even
to
think
nonsense
for
an
hour
together
,
should
shame
a
wise
Man
,
what
can
any
man
think
of
those
men
that
are
more
solicitous
to
reclaim
the
wild
ranging
of
their
dogs
,
than
of
their
fancies
,
but
that
the
beastial
part
doth
predominate
over
the
rational
.
Who
can
sufficiently
lament
the
sad
disorder
of
the
Fancy
,
and
the
evil
that
it
betrays
us
to
?
How
unseemly
and
unjust
is
it
that
our
thoughts
,
which
are
the
first-born
of
our
Souls
,
should
be
so
squandred
away
in
a
wild-goose
chase
,
much
sillier
than
childrens
pursuing
of
butterflyes
,
or
following
of
crows
through
thick
and
thin
,
testaquae
lutoquae
.
O
my
mind
,
hast
thou
so
lowly
an
object
,
and
such
important
matters
to
bestow
thy self
about
as
God
,
and
the
things
of
Eternal
life
;
and
canst
thou
have
leasure
to
dream
away
thy
time
,
and
spend
thy
powers
upon
things
that
are
not
,
that
need
not
be
,
that
never
will
be
?
Dost
thou
laugh
at
the
Chimerick
fictions
of
Poets
,
and
yet
spend
thy
strength
in
Poetry
?
Dost
thou
account
it
time
next
to
lost
,
to
read
Romances
;
and
yet
canst
be
at
leasure
every
day
to
make
them
?
Lord
what
a
fickle
,
fluid
,
ungovernable
thing
is
Mans
Fancy
!
How
is
this
contexture
of
the
body
a
snare
to
my
Soul
;
diverting
,
hindring
,
spoyling
its
operations
?
Fancy
is
a
necessary
faculty
,
without
which
I
can
perform
no
action
;
and
alas
how
has
sin
got
into
it
,
and
defiled
it
,
poyson'd
the
very
fountain
?
To
a
Worldy
Fancy
,
I
might
add
also
a
Worldly
Memory
:
For
certainly
to
be
able
to
remember
all
Worldly
Concernments
,
and
still
to
forget
the
matters
of
the
Soul
,
and
the
World
to
come
,
is
a
sad
Symptom
of
a
worldly
mind
.
But
amongst
the
corrupt
Pleasures
of
the
Fancy
,
I
must
insist
a
little
upon
Revenge
,
because
it
is
frequently
acted
only
upon
the
Stage
of
Fancy
,
and
does
not
proceed
into
Act
:
And
all
this
while
vain
men
are
apt
to
think
themselves
free
from
it
.
To
this
therefore
I
will
now
apply
my
Thoughts
.
MEDITAT
.
LII
.
Of
Revenge
:
UNder
this
Head
of
Fantastical
Pleasures
,
I
bring
in
Revenge
,
partly
because
I
do
not
foresee
any
Head
that
it
will
be
so
fitly
reduc'd
to
;
and
partly
,
because
I
think
it
is
more
usually
terminated
in
the
Fancy
,
than
other
sins
are
.
If
a
man
be
of
a
proud
,
lustful
,
covetous
Fancy
,
it
is
ten
to
one
but
he
will
shew
it
one
time
or
other
,
in
Words
,
Actions
,
or
Behaviors
,
that
shall
be
significant
:
But
Revenge
may
be
,
and
I
doubt
is
usually
terminated
in
the
Fancy
,
for
want
of
power
or
opportunity
to
shew
it self
.
Revengefulness
is
a
temper
that
does
most
certainly
conclude
the
predominance
of
the
Worldly
Nature
above
the
Divine
.
It
seems
,
in
short
,
to
be
nothing
else
,
but
a
retaliation
or
retribution
of
Injuries
either
contriv'd
or
executed
;
which
is
a
thing
so
difficult
and
nice
,
and
requires
so
much
clearness
of
apprehension
,
and
purity
of
mind
,
that
no
mortal
man
may
meddle
with
it
:
It
is
beyond
all
created
Skill
,
and
therefore
God
does
challenge
and
appropriate
it
to
himself
alone
.
He
allows
men
to
share
with
him
in
his
other
Perfections
;
to
imitate
his
Wisdom
,
Mercy
,
Patience
,
Justice
:
But
Vengeance
is
mine
,
I
will
repay
,
saith
the
Lord
,
Rom.
12.
19.
And
again
,
Vengeance
belongeth
to
me
,
saith
the
Lord
,
Heb.
10.
30.
It
is
a
great
mistake
in
men
,
to
imagine
that
so
long
as
they
hold
their
hands
,
they
have
committed
no
Murder
,
because
(
forsooth
)
no
one
can
Indict
or
Arraign
them
:
For
a
revengeful
temper
is
Murder
;
He
that
hateth
his
Brother
is
a
Murderer
,
1
John
3.
15.
Revenge
does
not
consist
in
the
doing
of
mischief
:
To
desire
it
,
to
contrive
it
,
to
meditate
with
pleasure
upon
it
,
to
rejoice
in
it
if
done
by
any
other
,
is
Revenge
:
yea
,
to
suspend
necessary
and
usual
kindnesses
,
not
to
give
meat
to
an
Enemy
if
he
hunder
;
yea
,
not
to
love
an
Enemy
,
is
a
degree
of
Revenge
.
The
Gospel
excels
all
Philosophy
,
in
the
Doctrine
of
Revenge
.
The
Philosophers
,
yea
,
and
the
Jews
generally
held
it
no
sin
,
to
do
evil
to
one
that
had
hurt
or
wronged
them
:
They
said
,
Thou
shalt
hate
thine
Enemy
.
But
the
Gospel
forbids
all
hatred
,
even
of
an
Enemy
,
and
consequently
all
Revenge
:
For
there
can
be
no
revengefulness
,
without
some
degree
of
hatred
.
It
is
a
very
spiritual
and
close
sin
;
it
may
be
,
and
yet
not
be
discerned
.
It
puts
on
divers
shapes
:
Sometimes
it
would
be
mistaken
for
Zeal
,
as
in
the
case
of
the
two
Disciples
,
calling
for
fire
from
Heaven
,
themselves
in
the
mean
time
little
better
than
set
on
fire
from
Hell
.
Sometimes
it
mingles
it self
with
Justice
:
Bring
her
forth
,
said
Judge
Judah
,
and
let
her
be
burnt
:
Yes
,
burn
her
by
all
means
,
rather
than
Shelah
my
youngest
Son
shall
marry
her
,
lest
he
dye
as
his
Brethren
dyed
.
Yea
,
sometimes
it
would
fain
pass
for
kindness
,
and
be
interpreted
good
Nature
.
Thus
the
kind
King
of
Israel
gave
his
daughter
Michal
to
Captain
David
,
to
be
a
snare
to
him
:
And
the
crook-footed
Philosopher
very
charitably
wish'd
,
His
shoes
might
fit
the
feet
of
him
that
had
stolen
them
:
So
far
was
he
(
good
man
)
from
Revenge
.
A
charitable
revengeful
man
gives
his
Neighbor
the
hook
.
Malicious
Absalom
entertain'd
his
Brother
Amnon
to
his
destruction
.
They
say
the
Devils
Gifts
are
Donata
Hamata
,
there
is
a
Hook
under
the
Bait.
And
no
doubt
but
the
Devil
,
as
ill-natur'd
as
he
is
,
does
help
some
men
to
be
rich
;
as
he
prefer'd
the
Dog
Hazael
to
be
King
of
Syria
,
for
no
good
will
to
him
,
but
ill
will
to
Israel
.
Neither
is
Revengefulness
the
sin
of
great
men
only
:
A
poor
man
may
be
as
revengeful
,
and
take
as
much
pleasure
in
fancying
and
meditating
Revenge
,
as
the
Blades
of
the
World
in
executing
it
;
who
,
for
a
word
spoke
awry
,
(
forsooth
)
presently
term'd
an
Affront
,
must
have
Satisfaction
.
And
to
the
Carnal
,
whether
Rich
or
Poor
,
no
doubt
but
Revenge
is
very
sweet
;
and
the
Fancy
as
much
tickled
and
delighted
with
the
speeulation
of
it
,
as
the
bodily
Senses
,
with
any
Act
of
Intemperance
or
Uncleanness
.
Who
can
chuse
but
apprehend
the
pleasure
that
the
swaggering
Giant
took
,
in
fancying
Revenge
to
be
taken
upon
Ulysses
,
who
had
befool'd
and
blinded
him
,
when
he
hears
the
Poet
expressing
it
thus
—
O
si
quis
referat
mihi
casus
Ulyssem
.
Aut
aliquem
ex
sociis
,
in
quem
mea
saeviat
ira
,
viscera
cujusdam
,
&c.
Oh
that
some
happy
luck
would
bring
That
Rogue
Ulysses
,
who
's
the
King
Of
that
damn'd
Crew
,
or
any
other
Belonging
to
him
,
Son
or
Brother
!
That
I
might
tear
him
limb
from
limb
,
Before
Life
hath
forsaken
him
,
Whose
very
Guts
I
'ld
rend
and
eat
,
(
My
fattest
Venison
not
such
meat
.
)
How
would
I
make
my
Teeth
to
meet
In
's
trembling
Head
and
Hands
,
and
Feet
!
Oh
how
I
'ld
quaff
the
Rogues
Hearts
blood
,
Till
in
my
Throat
I
made
a
Flood
!
One
would
think
he
saw
him
tearing
the
Flesh
,
and
drinking
the
Blood
of
these
men
.
And
indeed
what
was
the
greatest
part
of
the
Renowned
Bravery
of
the
Romans
and
Grecians
in
their
Wars
,
but
Revenge
.
But
if
we
will
stand
a
little
,
and
compare
the
provocations
done
to
Christ
Jesus
,
and
his
Behavior
under
them
all
,
we
must
confess
and
say
,
so
great
Fortitude
all
the
revengeful
Champions
in
the
World
never
shew'd
,
as
he
,
in
not
revenging
himself
at
all
;
as
he
,
in
his
Father
forgive
them
,
they
know
not
what
they
do
:
No
,
nor
as
his
dear
Disciple
Stephen
,
in
his
Lord
lay
not
this
sin
to
their
charge
,
Acts
7.
ult.
I
do
not
think
it
is
simply
unlawful
to
go
to
Law
:
But
if
any
man
go
to
Law
without
the
least
mixture
of
Uncharitableness
,
or
Revengefulness
,
the
same
is
a
perfect
man
.
I
doubt
Lawyers
do
as
truly
live
upon
the
Diseases
of
mens
Minds
,
as
Physicians
of
their
Bodies
.
Well
,
I
see
there
is
no
Revenge
allow'd
me
towards
my
Neighbor
,
and
yet
there
is
such
a
kind
of
Appetite
in
my
Nature
,
I
will
spend
it
therefore
upon
its
proper
Object
.
Though
Self-Murder
is
the
worst
of
of
Murders
,
yet
Self-Revenge
is
the
best
of
Revenges
.
Be
reveng'd
upon
thine
eyes
,
O
my
Soul
;
not
by
pulling
them
out
,
but
by
shutting
them
,
by
bringing
them
into
Covenant
.
Have
thy
Senses
betray'd
thee
?
Deny
them
their
liberty
in
some
things
lawful
.
Keep
under
that
Body
,
that
has
been
petulam
and
troublesome
.
It
was
too
severe
Revenge
in
the
Pepish
Saint
,
who
cut
off
his
right
hand
that
had
suffered
a
too
affectionate
kiss
of
a
Female
:
But
if
thy
Senses
abuse
their
liberty
,
retrench
them
;
deny
them
sometimes
of
things
lawful
,
if
they
will
adventure
upon
things
unlawful
.
Oh
blessed
God
,
whose
infinite
Purity
,
impartial
Justice
,
all-wise
Love
,
do
render
thee
alone
fit
to
take
Revenge
,
and
to
retaliate
thine
own
injuries
and
mine
too
;
perfectly
mortifie
in
me
this
Appetite
,
and
all
that
Pride
and
Self-love
,
that
are
the
fuel
of
it
.
And
inasmuch
as
I
see
it
is
by
no
means
safe
that
such
a
Sword
be
committed
into
the
hands
of
such
a
mad
fool
as
I
am
,
help
me
to
commit
my
Cause
to
him
that
judgeth
righteously
,
without
forestalling
him
,
or
prescribing
to
him
;
not
determining
the
way
,
nor
hastening
the
time
,
nor
so
much
as
desiring
the
thing
!
Oh
that
I
may
be
able
to
say
,
I
have
not
desired
the
evil
day
,
Lord
thou
knowest
:
that
I
may
seek
the
peace
of
Babylon
,
though
I
be
a
Captive
in
it
;
yea
,
though
in
her
peace
I
should
be
no
sharer
!
MEDITAT
.
LIII
.
Of
Cursing
.
AS
a
Species
of
Revenge
,
or
at
least
a
Product
of
a
revengeful
mind
,
I
may
here
seasonably
meditate
a
little
upon
Cursing
.
There
is
a
solemn
Cursing
,
or
delivering
up
to
mischief
,
performed
by
Church-Censure
;
which
is
a
kind
of
revenging
of
God's
quarrel
,
a
Discipline
that
he
himself
has
committed
into
the
hands
of
Men
,
which
they
must
take
heed
to
use
for
him
,
not
for
themselves
.
The
greatest
thing
,
for
ought
I
know
,
that
God
has
committed
into
the
hands
of
men
.
This
is
easily
,
but
wretchedly
perverted
,
when
the
Ministers
of
it
revenge
their
own
Cause
and
Quarrel
,
serve
their
own
interest
,
and
not
Gods
:
Gratifie
their
own
Lusts
,
more
than
the
Will
of
God
;
when
they
had
rather
that
men
suffer'd
,
than
were
reform'd
;
were
damn'd
,
than
amended
.
There
is
an
Extraordinary
and
Prophetical
Cursing
,
proceeding
from
an
extraordinary
motion
of
the
Holy
Spirit
;
found
only
in
pure
minds
,
and
yet
but
seldom
in
them
neither
:
Such
was
Elisha's
cursing
the
ill-bred
Children
,
2
Kings
2.
Those
passages
of
David
in
the
Psalms
,
I
rather
take
to
be
a
Prophetical
Denunciation
,
than
a
Cursing
of
the
Wicked
.
Let
us
be
sure
we
know
what
spirit
we
are
of
,
before
we
adventure
to
imitate
these
inspired
men
.
And
alas
!
Why
should
we
curse
the
Wicked
,
who
are
hastening
to
greater
Evil
than
we
can
wish
them
!
Besides
Charity
would
rather
command
us
to
pity
them
,
and
pray
for
them
:
So
did
Christ
Jesus
,
so
did
holy
Stephen
,
so
did
St.
Paul
for
his
Judge
Agrippa
;
and
his
Persecutors
the
Jews
,
Acts
26.
29.
There
is
an
extraordinary
Self-cursing
by
way
of
Protestation
,
to
be
used
sparingly
,
in
weighty
matters
.
I
refer
this
to
extraordinary
Swearing
.
There
is
a
prophane
Cursing
.
And
this
is
either
extraordinary
or
ordinary
,
and
both
symptoms
of
a
worldly
mind
.
Extraordinary
prophane
Cursing
is
,
when
People
in
cool
blood
,
knowing
what
they
say
,
from
a
malicious
mind
,
and
sometimes
with
great
solemnity
of
kneeling
down
,
lifting
up
their
hands
,
putting
off
the
Hat
,
do
imprecate
mischief
upon
a
person
that
has
wrong'd
them
,
or
offended
them
.
This
,
when
it
is
done
in
its
Formalities
,
looks
like
a
Sacrament
of
the
Devil
,
an
Ordinance
of
Hell
,
a
kind
of
an
Exorcism
:
But
a
horrible
presumption
certainly
it
is
;
a
prescribing
to
Infinite
Wisdom
,
a
taking
of
Gods
Work
out
of
his
hands
,
an
usurpation
of
Divine
Prerogative
.
Wicked
,
bold
man
;
How
darest
thou
take
upon
thee
the
government
of
the
world
,
and
judge
any
man
before
his
time
?
Dar'st
thou
imploy
the
Almighty
in
a
work
,
wherein
he
takes
no
pleasure
;
engage
Love
it self
to
act
against
his
own
nature
unmercifully
?
To
pray
God
,
not
to
have
mercy
upon
man
,
is
the
highest
blasphemy
:
It
is
as
if
one
should
pray
him
to
cease
to
be
God
.
Ordinary
prophane
cursing
,
is
either
of
our selves
,
or
others
;
and
each
is
threefold
;
upon
slight
occasion
,
upon
none
at
all
,
or
worse
than
none
.
First
of
our selves
:
When
men
upon
every
slight
occasion
,
to
confirm
every
inconsiderable
truth
,
which
it
is
no
great
matter
whether
it
be
believed
or
no
,
or
may
as
well
be
confirm'd
and
believ'd
by
a
bare
assertion
,
will
wish
they
may
never
see
the
Sun
more
,
never
open
their
hands
more
,
that
the
drink
might
never
go
through
them
,
the
meat
might
be
their
poyson
,
that
they
might
never
stir
more
,
might
be
hang'd
,
that
God
would
judge
them
,
or
that
they
might
never
enter
into
the
Kingdom
of
Heaven
,
if
such
a
thing
or
such
a
thing
,
be
not
so
,
or
so
.
This
I'm
sure
is
more
than
Yea
and
Nay
;
it
is
highly
foolish
,
and
indeed
prophane
.
Mans
knowledge
is
fallible
,
his
Memory
frail
,
Senses
deceitful
:
And
if
this
thing
should
prove
otherwise
,
then
thou
wicked
man
,
out
of
thy
own
mouth
thou
shalt
be
condemned
;
so
shall
thy
Judgment
be
.
There
are
instances
of
Gods
taking
such
men
at
their
words
,
but
I
need
not
insist
upon
them
.
It
is
an
argument
that
men
stand
not
in
awe
of
God
,
when
they
dare
invocate
his
Judgments
,
and
challenge
his
Justice
.
Secondly
,
But
when
upon
no
occasion
at
all
,
to
confirm
nothing
,
men
will
dare
God
to
damn
them
;
oh
horrible
and
impudent
impiety
!
These
men
have
not
so
much
mercy
for
themselves
as
the
devils
:
They
pray'd
that
they
might
not
be
tormented
before
their
time
,
these
pray
that
they
may
.
Of
these
sure
,
if
of
any
unbeleevers
,
it
may
be
properly
said
,
that
they
are
condemned
already
.
Thirdly
,
It
is
worse
than
no
occasion
,
when
men
use
cu●sing
in
design
,
to
commend
themselves
to
acceptance
,
as
an
ornament
and
imbellishment
of
speech
.
Secondly
,
Of
others
.
-
1.
When
ever
and
anon
,
upon
every
small
provocation
or
offence
,
men
will
passionately
call
for
venveance
,
lay
the
Pox
or
Plague
upon
others
,
or
it
may
be
send
men
to
the
devil
,
upon
no
other
errand
,
but
to
tell
him
,
they
are
making
hast
after
them
.
-
2.
When
upon
no
provocation
,
in
no
passion
,
but
in
a
familiar
jocular
way
,
men
curse
one
another
;
nay
with
the
same
breath
,
curse
their
friend
,
and
swear
how
much
they
love
him
.
-
3.
It
is
by
some
reputed
a
piece
of
familiarity
:
You
must
take
it
as
a
kindness
,
especially
if
you
be
an
inferiour
,
that
they
will
be
so
great
with
you
,
as
to
curse
you
Sic
s●lent
beare
amicos
.
There
is
another
sort
of
prophane
cursing
inferior
to
all
these
,
a
cursing
in
Short-hand
.
Many
men
are
asham'd
to
curse
in
words
at
length
,
but
boggle
not
to
do
it
in
Characters
and
Abbrevations
.
If
these
men
know
the
true
original
of
these
Characters
,
and
the
meaning
of
them
,
it
is
all
one
as
if
they
spoke
in
words
at
length
.
If
they
do
not
,
but
yet
suspect
them
,
it
is
bold
,
it
is
an
adventuring
upon
an
appearance
of
evil
,
which
is
flatly
forbidden
.
Suppose
they
suspect
nothing
of
this
meaning
in
these
common
words
:
If
they
have
no
meaning
,
they
are
idle
words
;
and
that
is
bad
enough
.
And
if
they
profoss
sincerely
,
they
know
not
what
they
mean
,
they
proclaim
themselves
fools
,
that
know
not
what
they
say
.
It
is
a
miserable
shift
to
embrace
foolishness
and
madness
to
avoid
prophaneness
.
But
it
is
to
be
suspected
,
that
they
that
mince
the
matter
,
do
know
the
meaning
of
these
characters
well
enough
;
how
else
could
they
apply
them
so
patly
,
so
seasonably
as
they
do
?
One
may
know
they
stand
in
stead
of
a
curse
,
because
they
come
in
the
order
and
place
of
one
.
When
I
hear
a
man
say
a
pound
on
him
,
or
a
shackle
on
him
,
for
I
am
much
beholden
to
him
,
and
he
has
much
befriended
me
;
then
I
will
believe
he
knows
not
what
he
says
.
It
seems
to
be
cleanly
and
charitable
to
wish
men
in
Heaven
,
and
that
God
had
them
:
But
I
have
heard
it
come
out
of
as
prophane
mouths
,
and
with
as
spiteful
a
design
,
as
any
curse
.
Blessed
God
,
who
blessest
us
daily
;
communicate
to
us
of
thy
gracious
nature
,
that
we
also
may
bless
and
not
curse
!
let
us
never
presume
to
reckon
our selves
a
part
of
Christs
purchase
,
till
we
find
our selves
actually
redeemed
from
our
vain
conversation
received
by
tradition
from
our
fathers
!
MEDITAT
.
LIV.
Of
Idleness
.
AMongst
sensual
or
phantastical
pleasures
,
or
a
mixture
of
both
,
Idleness
must
be
ranked
.
The
greatest
sensualists
are
usually
most
idle
;
yea
though
they
take
more
pains
in
pursuit
of
their
pleasure
,
than
other
men
in
their
honest
employments
.
It
is
strange
that
Pleasure
should
be
painful
,
and
Idleness
operose
:
yet
so
it
is
.
Whosoever
is
not
ordinarily
well
employ'd
in
good
business
,
is
idle
.
Such
is
the
generation
of
all
those
that
play
away
,
sleep
away
,
chat
away
,
visit
away
their
time
,
from
day
to
day
;
or
who
fearing
lest
time
should
not
pass
away
fast
enough
,
make
use
of
that
sovereign
Receipt
called
Pastime
.
This
Idleness
turns
man
into
a
Cypher
,
makes
him
insignificant
;
and
surely
I
do
not
know
a
greater
reproach
to
man
,
than
to
be
unprofitable
.
An
idle
person
is
convicted
and
shamed
by
the
whole
Creation
,
in
which
there
is
nothing
insignificant
or
useless
.
I
am
persuaded
,
the
Devil
himself
would
account
it
a
shame
to
be
idle
:
he
seems
to
glory
in
his
activity
,
Job
2.
though
it
be
in
mischief
.
The
Sun
never
rises
nor
sets
,
the
Year
never
begins
nor
ends
,
but
it
is
to
the
reproach
of
the
idle
person
.
We
have
all
great
cause
to
lament
the
idleness
and
playfulness
of
our
Childhood
and
Youth
▪
and
the
many
idle
hours
and
days
that
we
have
spent
,
in
which
we
have
been
no
Factors
for
God
,
no
one
the
b●●●er
for
us
,
nor
we
o●r
selves
been
bette●ed
.
Some
say
,
They
have
no
Trade
,
they
have
nothing
to
do
.
And
are
they
too
old
to
learn
?
Can
they
no
way
assist
their
Neighbor
by
Head
nor
Hand
?
Can
they
not
read
good
Books
,
write
good
Letters
,
or
give
good
advice
?
Oh
how
is
the
want
of
Education
to
be
lamented
!
Parents
teach
their
Children
nothing
when
they
are
young
,
and
so
they
are
good
for
nothing
when
they
are
old
.
Hin●
ill●e
〈◊〉
.
But
have
they
indeed
nothing
to
do
,
but
to
dress
and
feed
themselves
?
How
do
many
of
them
live
then
?
They
live
of
their
money
.
But
what
,
they
cannot
eat
money
.
No
,
but
they
live
upon
Usury
.
And
will
that
excuse
Idleness
?
Or
rather
,
Is
it
not
a
monstrous
thing
,
that
the
Money
,
the
silly
inanimate
Metal
should
be
active
,
and
the
man
idle
.
Therefore
,
O
Man
,
thy
Money
shall
be
thy
Judge
:
The
brightness
of
the
Usurer's
Money
shall
be
a
Witness
against
his
Idleness
,
as
well
as
the
Rust
of
the
covetous
Hoarders
against
them
.
If
the
Money-man
would
turn
his
money
,
or
part
of
it
,
into
some
kind
of
stock
or
other
,
and
trade
therewith
,
buy
and
sell
,
and
maintain
Commerce
in
the
World
,
he
might
serve
the
publick
good
,
and
at
least
have
the
comfort
of
being
an
example
of
righteousness
.
But
still
it
will
be
pleaded
,
We
need
no●
work
.
To
which
I
answer
;
If
the
Command
of
God
make
a
Necessity
,
all
have
Need.
Men
should
not
be
employ'd
only
to
get
wealth
to
themselves
,
but
as
Members
of
the
Publick
,
they
ought
to
be
doing
some
good
.
God
never
gave
Men
Estates
to
make
them
idle
;
neither
do
Rents
or
Riches
exempt
any
man
from
business
:
It
is
a
perverting
of
the
end
of
Talents
,
to
wrap
them
up
in
Napkins
.
No
man
need
to
complain
for
want
of
work
,
whil'st
there
are
so
many
businesses
,
besides
worldly
business
,
to
keep
men
from
being
idle
.
O
Eternal
Spirit
of
Life
and
Power
,
inspire
me
with
a
Divine
activity
,
that
I
may
account
it
nothing
different
from
death
to
live
unprofitably
,
nothing
different
from
a
judicial
sentence
,
to
bind
my self
hand
and
foot
by
my
own
●lothfulness
!
MEDITAT
.
LV.
Of
Easefulness
.
UNder
the
Head
of
Worldly
Pleasure
,
and
as
being
much
of
Kin
to
Idleness
,
I
must
now
meditate
a
while
upon
E●s●
,
Carnal
Eas●
.
Idleness
is
opposed
to
Action
,
Ease
to
Suffering
▪
Idleness
is
freedom
from
Busines●
,
Eas●
is
freedom
from
Adversity
,
or
any
thing
that
is
grievous
to
the
Senses
,
as
Sickness
,
Losses
,
Poverty
,
Restraint
,
Trespasses
and
Injuries
in
word
or
deed
,
&c.
To
prefer
Freedom
from
any
of
these
sensual
Adversities
,
before
submission
to
the
Will
of
God
,
a
sanctify'd
use
and
improvement
,
the
exercise
of
Patience
,
Charity
,
Fortitude
,
and
Constancy
under
them
,
is
sensual
,
and
denominates
a
man
a
Lover
of
the
world
,
of
worldly
Ease
.
I
do
premise
,
(
which
every
body
(
sure
)
knows
)
that
we
are
to
value
our selves
by
our
Souls
,
not
by
our
Bodies
,
or
secular
Concernments
:
And
to
prefer
the
Body
before
the
Soul
,
is
all
one
as
to
prefer
the
World
before
God
.
For
that
certainly
is
most
to
be
loved
and
preferred
,
that
makes
most
for
the
perfecting
of
the
Soul
in
a
Christ-like
Nature
.
He
that
thinks
himself
too
good
so
much
as
to
be
laught
at
,
or
spoken
ill
of
,
is
a
very
ne●h
Christian
.
To
be
shie
to
venture
upon
any
Affliction
,
to
dare
to
venture
nothing
for
〈◊〉
sake
,
not
to
take
up
any
Cross
,
is
a
Character
of
a
person
far
from
a
true
Discipleship
:
For
the
true
Disciples
are
described
,
by
their
taking
up
their
Cross
,
and
following
their
Lord
.
The
Captain
of
our
Salvation
valued
Subjection
to
the
Will
of
God
,
and
Charity
for
the
Souls
of
men
,
before
Sensual
Ease
:
when
these
came
in
competition
,
he
accounted
him
a
Devil
,
who
cry'd
,
Master
spare
thy self
.
It
was
indeed
in
his
power
to
have
spared
himself
;
but
he
was
an
hardy
Captain
,
and
would
not
save
himself
,
rather
than
betray
us
.
It
is
true
,
Nature
desires
Ease
from
Adversity
;
the
Soul
has
a
wonderful
Sympathy
with
,
and
Kindness
for
the
Body
:
But
those
soft
and
delicate
persons
that
cannot
endure
that
the
flesh
,
or
any
fleshly
interest
should
smart
,
though
it
be
the
Will
of
the
Sovereign
Wise
God
,
though
this
Plaister
might
work
a
Cure
,
though
Affliction
might
bring
forth
the
pleasant
fruits
of
Righteousness
,
are
strangely
immur'd
in
flesh
,
and
sunk
into
Sense
.
MEDITAT
.
LVI
.
Of
Fear
of
Sickness
.
UNder
this
Head
of
Easefulness
,
I
may
seasonably
meditate
of
Fear
of
Sickness
.
And
here
I
cannot
deny
,
but
that
Sickness
is
troublesome
to
the
Senses
,
yea
,
I
think
I
may
confess
,
that
the
Soul
cannot
but
sympathize
with
the
Body
:
for
there
is
a
strange
and
unaccountable
dearness
which
springs
from
their
conjunction
.
But
yet
the
Soul
hath
an
health
belonging
to
it
distinct
from
the
Body
,
called
in
Scripture
,
The
spirit
of
a
sound
mind
.
The
Souls
Ease
and
Eucrasie
lies
in
Subjection
to
the
Will
of
God
;
she
ought
to
value
her
own
Ease
more
than
that
of
the
Body
,
to
prefer
Patience
before
Health
or
Recovery
.
We
know
that
Patience
is
Divine
,
and
that
Health
is
but
a
worldly
good
;
and
also
that
that
may
be
wholsom
to
the
Soul
,
which
is
grievous
to
the
Senses
.
So
that
to
be
afraid
of
,
and
to
stand
in
awe
of
Sickness
,
is
a
preferring
of
carnal
Ease
before
spiritual
,
and
before
the
Will
of
God
:
and
to
be
more
solicitous
for
recovery
,
than
for
a
sanctification
and
improvement
,
is
sensual
.
Much
more
then
,
to
flie
to
undue
means
for
prevention
,
is
a
manifest
preferring
of
the
worldly
fleshly
interest
,
before
God
and
his
Holy
Authority
.
It
is
possible
,
it
is
seemly
,
to
be
so
master'd
with
the
sense
of
the
Purity
and
Perfection
of
the
Divine
Will
,
as
to
be
well
pleased
wi●h
Diseases
,
to
overlook
pain
,
to
embrace
a
Dung●il
,
to
hug
the
Worms
that
fill
our
Sores
,
as
if
they
were
our
Sister
and
Mother
.
Art
thou
so
delicate
a
thing
,
O
my
body
,
that
thou
must
not
be
touch'd
?
Are
you
my
Senses
so
sacred
,
that
you
must
not
be
grated
upon
,
nor
your
interest
violated
?
Oh
take
heed
of
the
young
man
A●sal●m
,
though
he
be
a
Trayt●r
▪
a
Rebel
,
an
incestuous
Fratri●●de
,
yet
he
〈◊〉
〈◊〉
proper
Gentleman
,
a
goodly
young
Prince
,
deal
tenderly
with
him
;
yes
by
all
means
.
My
Soul
,
thou
ha●●
smarted
,
and
dost
smart
daily
for
the
treacher
●●sness
and
flattering
insinuations
of
the
bodily
Senses
;
yea
they
affect
the
dominion
of
the
Soul
,
and
〈◊〉
〈◊〉
●●throne
Reason
.
And
must
they
be
thus
humor'd
and
cocker'd
?
Ay
,
do
,
breed
up
a
Bird
to
pick
out
thy
own
eyes
.
Lord
,
Is
it
true
that
no
Sickness
is
joyous
!
But
though
Sicknes
be
not
joyous
,
yet
sure
there
may
be
joy
in
and
under
Sicknes●
,
is
well
as
in
the
spoil
of
Goods
,
or
in
Reproaches
.
And
I
do
remember
those
that
took
joyfully
the
spoiling
of
their
Goods
,
and
those
that
rejoiced
that
they
were
accounted
worthy
to
suffer
shame
for
the
Name
of
Jesus
.
Let
me
be
lame
all
my
days
,
and
a
Criple
,
so
I
may
be
the
King's
son
,
and
eat
at
the
King's
Table
continually
▪
Let
me
keep
my
Bed
all
my
days
,
so
thou
,
Lord
,
wilt
but
please
to
make
it
,
and
thy
Holy
Spirit
will
vouchsafe
to
rest
with
me
.
Let
the
pleasure
of
Submission
,
Self-Examination
and
Resignation
,
out-weigh
the
pain
of
the
Gout
or
Stone
,
or
Strangnry
?
If
the
Devil
meant
it
of
all
men
indifferently
without
exception
,
good
as
well
as
bad
,
Job
as
well
as
other
men
,
when
he
said
,
All
that
a
man
hath
will
he
give
for
his
life
;
he
is
a
Lyar
,
and
a
Slanderer
,
and
Divines
do
ill
to
justifie
the
Father
of
Lyes
in
this
matter
,
and
to
say
,
as
some
do
,
That
he
was
in
the
right
.
All
that
a
man
hath
?
What
,
I
warrant
,
he
will
give
his
Soul
to
the
Devil
for
recovery
from
Sickness
,
will
he
?
He
will
part
with
his
integrity
,
make
shipwrack
of
a
good
Conscience
,
he
will
curse
God
?
Thou
lyest
Sathan
.
Job
himself
prov'd
thee
a
Lyar
,
who
held
fast
his
integrity
,
although
thou
movedst
God
against
him
to
destroy
him
.
And
many
of
the
Servants
of
God
do
confute
thee
,
who
have
refused
to
accept
of
recovery
from
Sickness
upon
sinful
terms
,
or
by
sinful
means
;
and
instead
of
giving
all
that
they
have
,
Soul
and
all
,
for
Life
,
would
not
part
with
the
peace
of
their
minds
,
nor
the
purity
of
their
Consciences
,
to
purchase
health
.
MEDITAT
.
LVII
.
Of
Fear
of
the
Less
of
Friends
.
ANother
thing
grievous
to
the
Sensual
Life
,
is
the
death
of
Friends
,
and
beloved
Relations
.
This
,
I
foresee
,
will
fall
under
a
following
Meditation
,
therefore
I
will
but
lightly
touch
upon
it
here
,
although
a
fair
opportunity
be
given
for
it
.
It
is
the
part
of
a
delicate
sensual
Soul
,
a
Lover
of
the
World
,
to
fear
the
removal
of
his
dearest
Friend
,
to
prefer
their
Lives
and
Companies
before
the
Will
of
God
,
and
its
being
done
.
I
do
willingly
grant
that
Friends
and
Relations
are
to
be
loved
and
delighted
in
:
yea
,
I
think
of
all
sensual
Pleasures
,
this
is
the
most
innocent
,
and
the
least
beastly
,
(
though
some
Beasts
are
very
fond
of
their
Relations
,
and
others
are
great
lovers
of
Society
;
)
and
good
men
have
been
more
apt
to
fall
into
Fits
of
this
Sensuality
,
than
any
other
that
I
can
think
of
.
Any
one
that
reads
the
Story
of
Jacob
and
Joseph
,
and
Benjamin
;
of
David
and
Absalom
,
and
Adonijah
,
will
be
apt
to
think
so
.
Nay
,
indeed
it
were
a
part
of
gross
Beastliness
,
not
to
leave
off
sorrowing
for
the
Asses
,
and
cry
,
What
shall
●
do
for
my
Son
:
Alas
!
lest
the
proper
young
man
Saul
should
be
lost
.
Yet
as
Relations
are
to
be
loved
onely
in
God
,
so
they
are
readily
to
be
quitted
and
forsaken
for
him
,
or
at
his
command
.
His
Will
ought
to
be
dearer
to
us
,
than
their
company
.
Many
are
so
fond
of
their
Children
,
that
they
cannot
abide
to
look
off
them
:
They
contemplate
them
by
day
,
dream
of
them
by
night
.
This
love
,
as
great
as
it
seems
to
be
,
is
not
perfect
:
for
it
hath
fear
in
it
,
and
this
fear
hath
torment
.
I
will
not
here
say
how
evil
this
Love
is
,
but
I
am
sure
these
People
are
ill
prepared
,
to
forsake
Children
for
Christ's
sake
.
Abraham
was
not
so
fond
of
his
onely
Isaac
;
No
,
he
shall
die
,
if
he
were
a
thousand
Isaacs
,
if
God
call
for
him
.
Nay
,
he
shall
die
by
his
hands
,
rather
than
he
will
gain-say
the
Will
of
God
.
Every
good
Christian
is
of
the
same
temper
,
of
the
same
predominant
disposition
,
to
be
willing
to
give
up
Isaac
.
And
no
doubt
,
but
that
if
we
had
the
same
command
,
the
same
thing
would
be
our
indispensible
Duty
.
But
(
alas
!
)
Q●otusquisque
est
Abrahamus
,
How
few
Abrahams
does
this
Age
afford
▪
If
we
sit
loose
from
Husbands
,
Wives
,
Children
,
●●
we
be
in
a
chearful
disposition
of
resigning
them
at
all
times
,
it
is
an
act
of
Faith
as
acceptable
as
Abrahams
.
A
Man
may
offer
up
his
Son
,
though
he
do
not
bind
him
upon
the
Altar
,
as
there
are
many
Martyrs
that
were
never
brought
to
the
Stake
.
The
3
young
men
in
Daniel
were
as
properly
Martyrs
,
in
venturing
upon
the
fiery
Furnace
,
as
if
they
had
been
burnt
.
To
mortifie
this
worldly
Fear
,
let
us
believe
and
consider
,
That
whatever
is
lovely
in
Children
will
still
live
,
and
may
be
as
well
enjoy'd
in
God
,
as
if
they
were
alive
.
Besides
,
it
is
worth
the
while
to
ask
,
Who
knows
how
those
Children
will
prove
?
If
we
had
a
Prophet
here
,
perhaps
he
would
answer
us
as
he
did
Eli
,
1
Sam.
2.
33.
The
Child
of
thine
that
shall
not
be
cut
off
,
shall
be
〈◊〉
●ons●me
thine
eyes
,
and
to
grieve
thine
heart
.
But
I
shall
wave
the
further
prosecution
of
this
,
and
adjourn
it
,
till
I
come
to
consider
of
the
worldly
love
of
persons
.
MEDITAT
.
LVIII
.
Of
the
Fear
of
Poverty
,
and
Loss
of
Goods
.
POverty
is
formidable
to
Men
,
not
so
much
(
I
suppose
)
because
it
is
deadly
,
(
few
fearing
to
be
so
poor
as
to
starve
)
as
because
of
the
disgrace
that
attends
it
.
Nil
habet
infoelix
paupertas
durius
in
se
Quam
quod
ridiculos
homines
facit
.
But
this
is
a
Cross
that
we
must
be
ready
to
take
up
,
if
we
will
approve
our selves
to
be
Lovers
of
God
,
Disciples
of
Christ
.
Moses
took
it
up
,
and
his
Countreymen
the
believing
Hebrews
took
it
up
:
Of
later
Times
the
Noble
Marquess
Caracciola
took
it
up
.
It
is
a
Tribulation
,
which
all
that
will
enter
into
the
Kingdom
of
God
,
must
be
content
to
pass
thorough
if
it
lie
in
their
way
.
To
use
sinful
shifts
,
or
comply
with
sinful
terms
,
to
avoid
Poverty
,
denominates
a
Lover
of
the
World
.
Lord
,
what
lying
,
flattering
,
deceiving
,
and
disingenuous
stifling
of
Conscience
is
used
,
to
prevent
Poverty
!
And
is
there
any
thing
in
it
so
formidable
?
May
not
a
man
be
all
that
which
is
good
and
happy
,
and
yet
poor
?
May
he
not
be
wise
and
poor
,
virtuous
and
poor
,
poor
and
blessed
?
Blessed
are
the
poor
,
&c.
Nay
,
are
there
not
many
Immunities
in
Poverty
,
a
●●eedom
from
many
temptations
,
temptations
to
Pride
,
Luxury
and
Oppression
,
which
do
attend
a
rich
condition
?
Are
there
not
in
it
many
advantages
to
Virtue
,
to
Humility
Contempt
of
the
World
,
dependance
upon
God
〈◊〉
thir●●ing
after
Eternal
Life
?
But
when
I
〈◊〉
●●verty
hinders
nothing
that
Riches
can
help
us
in
;
a
poor
man
may
be
as
learned
,
valiant
,
virtuous
,
wise
,
yea
,
and
as
charitable
too
as
the
rich
.
It
will
be
reply'd
,
Oh
but
he
cannot
be
so
well
esteemed
of
:
The
poor
is
neglected
and
hated
of
his
Brethren
;
the
poor
mans
wisdom
is
not
regarded
.
I
answer
,
No
matter
for
that
;
if
it
deliver
the
City
,
regarded
or
not
regarded
.
For
what
is
the
regard
and
valuation
of
men
!
This
very
respect
to
Estimation
,
Acceptance
and
Honour
,
is
one
of
the
worldly
Lusts
to
be
mortify'd
,
so
far
is
it
from
being
able
to
justifie
the
worldly
fear
of
Poverty
.
Blessed
Jesus
,
who
willingly
becam'st
poor
,
to
make
me
and
many
rich
;
thou
hast
taken
the
sting
out
of
Poverty
,
●ay
,
thou
hast
sanctify'd
,
thou
hast
enrich'd
it
:
Thou
left'st
all
to
come
seek
me
,
make
me
willing
to
leave
all
to
follow
thee
;
make
me
able
to
follow
thee
,
even
in
leaving
all
for
thee
▪
MEDITAT
.
LIX
.
Of
Fear
of
Persecution
.
TO
be
shie
and
delicate
in
venturing
upon
Persecution
,
Restraint
,
Wrongs
,
for
Truth
and
the
Gospels
sake
;
and
to
prefer
deliverance
from
these
,
before
the
Will
of
God
,
before
a
sanctify'd
use
of
them
,
and
exercise
of
grace
under
them
,
denominates
a
Lover
of
the
World
.
Whosoever
represents
Persecution
(
taking
in
the
loss
of
Estate
,
Goods
,
good
Name
,
favor
of
the
World
,
Liberty
of
Life
)
to
himself
so
formidable
,
as
that
for
fear
of
it
,
he
will
deliberately
forsake
God
,
deny
his
Truth
,
profess
Error
or
Falshood
,
go
contrary
to
,
and
continue
in
a
contradiction
to
the
known
Word
of
God
,
and
the
Sentiments
of
his
Conscience
,
is
a
Lover
of
the
World
.
Persecution
is
a
Cross
that
every
faithful
Disciple
of
Christ
must
be
ready
to
take
up
,
when
ever
his
Master
calls
him
to
it
.
Holy
Paul
was
ready
to
take
it
up
,
in
the
whole
weight
of
it
,
Not
only
to
be
bound
at
Jerusalem
,
but
to
dye
for
the
Name
of
the
Lord
Jesus
.
The
believing
Hebrews
took
it
up
:
They
might
have
escap'd
Persecution
,
by
denying
Christ
;
but
they
were
not
so
nesh
,
although
they
were
but
young
Christians
:
They
would
not
accept
of
deliverance
,
Heb.
11.
35.
And
the
same
is
the
predominant
temper
of
all
the
genuine
Disciples
of
Christ
,
Whosoever
will
not
forsake
House
and
Lands
for
my
sake
,
is
not
worthy
of
me
.
Who
would
value
such
a
Friend
that
will
not
so
much
as
put
his
Nose
into
a
Storm
to
help
his
Friend
?
How
will
he
then
leap
in
up
to
the
Chin
for
him
?
Such
professors
Christ
may
well
upbraid
in
the
words
of
Absal●m
to
Hushai
,
Is
this
thy
kindness
to
thy
friend
;
why
went
est
thou
not
with
thy
friend
?
It
is
very
observable
how
faithful
worldly
men
are
to
their
worldly
designs
and
Dalilahs
.
What
pains
does
the
mammonist
voluntarily
take
;
what
diseases
and
dangers
does
the
sensualist
run
upon
;
what
persecutions
does
the
ambitious
expose
himself
to
?
These
all
take
up
their
cross
and
follow
their
Dalilah
.
At
what
a
chargeable
and
costly
rate
do
giddy
opinionists
maintain
error
and
humor
,
at
the
price
of
confiscation
and
imprisonment
and
banishment
.
And
will
not
the
servants
of
Wrath
be
at
as
much
charges
for
her
?
Are
the
children
of
this
World
not
only
wiser
,
but
kinder
than
the
children
of
Light
.
Surely
,
if
we
were
the
children
of
wisdom
,
we
should
justify
her
,
stand
for
her
to
the
last
drop
of
sweat
,
yea
and
of
blood
too
.
I
know
no
reason
indeed
nor
revelation
for
the
courting
of
persecution
.
But
inasmuch
as
it
must
be
the
lot
of
all
that
will
be
godly
,
in
one
kind
or
degree
or
other
,
it
is
good
to
get
our
minds
possest
with
it
,
prepar'd
for
it
,
reconcil'd
to
it
;
that
when
it
comes
,
we
may
not
flye
from
the
Serpent
,
but
take
him
by
the
tail
,
and
he
will
turn
into
a
rod
in
our
hand
.
If
there
be
any
excellency
in
Righteousness
,
any
thing
desirable
in
Blessedness
,
then
sure
there
is
some
good
,
at
least
eventually
,
in
persecution
;
for
they
are
near
akin
,
Blessed
are
they
that
are
persecuted
for
Righteousness
sake
,
Mat.
5.
10.
MEDITAT
.
LX.
Of
Honour
in
general
and
of
Pride
.
THe
third
of
the
things
of
the
world
,
are
its
Honours
.
A
predominant
lover
of
Worldly
Honor
,
denominates
a
man
a
lover
of
the
World
,
and
consequently
void
of
the
love
of
God
.
See
how
our
Saviour
opposes
Faith
and
Ambition
,
making
them
inconsistent
,
●o.
5.
44.
How
can
ye
believe
,
that
receive
honour
one
of
another
?
There
is
an
Honor
which
is
not
Worldly
,
a
Praise
that
is
of
God
,
and
not
of
man
.
This
renders
men
,
yea
the
meanest
and
obscurest
of
men
,
honourable
,
the
excellent
of
the
earth
.
And
to
be
ambitious
of
it
,
is
an
agument
of
a
truly
heroick
,
and
exalted
mind
;
I
mean
to
desire
to
be
a
Son
or
a
Daughter
of
God
.
An
immoderate
affectation
of
Worldly
Honour
,
is
Pride
:
And
to
prefer
it
before
innocence
,
to
seek
it
,
glory
in
it
,
maintain
it
,
rather
than
truth
and
a
good
conscience
,
makes
a
lover
of
the
World
.
To
have
a
right
sense
of
ones
own
worth
in
any
kind
,
is
not
Pride
,
but
Justice
.
It
is
no
man
perfection
to
be
deceived
,
nor
his
duty
to
think
wo●●●
of
himself
than
he
is
:
for
then
he
must
needs
think
falsly
;
which
is
the
infirmity
af
the
understanding
;
whose
perfection
it
is
to
apprehend
things
as
they
are
.
But
there
is
less
fear
of
this
,
less
danger
in
it
,
than
there
is
of
an
overweening
.
To
expect
a
just
estimation
is
but
just
,
and
modest
enough
,
nay
sometimes
laudable
:
for
it
may
be
very
serviceable
and
may
make
a
man
seviceable
.
So
that
every
man
may
well
be
allow'd
to
be
tender
of
his
reputation
.
But
yet
patiently
to
bear
disgrace
,
and
not
to
stomach
a
disappointment
,
is
generous
,
and
to
go
through
bad
report
is
Christ-like
.
To
require
,
and
exact
a
reverent
behaviour
from
inferiours
is
just
;
though
oftentimes
they
that
stand
most
severely
upon
it
,
miss
of
it
most
:
respect
being
such
a
kind
of
thing
,
as
often
flyes
from
him
that
follows
it
,
and
follows
him
that
flyes
from
it
.
There
are
many
objects
of
Pride
,
such
as
Birth
,
Wit
and
Learning
,
and
Standing
,
Strength
and
Power
and
Victory
,
Riches
,
Interest
,
a
Party
and
the
Propagation
of
it
,
Children
,
Beauty
,
Priviledges
,
Apparel
,
yea
even
Vertuous
Actions
:
To
glory
in
any
of
these
unduly
,
is
Pride
,
and
denominates
a
lover
of
the
World
.
MEDITAT
.
LXI
.
Of
the
Honour
of
God
and
the
way
of
seeking
it
.
GOds
glorifying
himself
is
not
such
a
thing
,
as
vain
mans
seeking
to
make
himself
great
by
carnal
means
.
It
is
in
short
,
The
raying
forth
of
his
own
Perfections
,
the
displaying
of
Himself
,
the
communications
of
his
own
Goodness
.
Mens
glorifying
of
God
is
not
a
fancying
or
speaking
much
of
the
glory
of
God
:
But
it
sustains
a
double
notion
.
The
less
proper
notion
,
is
the
exalting
of
the
Name
and
Honour
of
God
,
ascribing
all
good
to
him
,
owning
him
as
the
Fountain
of
all
.
So
we
glorifie
him
in
the
reverend
thoughts
that
we
have
of
him
,
in
making
honourable
mention
of
him
,
dedicating
things
to
his
use
and
service
.
In
this
Sense
,
Atheisticalness
,
and
Unbelief
are
dishonours
to
God
;
as
also
all
taking
his
Name
in
vain
,
swearing
,
spending
all
upon
our
lusts
,
&c.
The
more
proper
notion
is
,
The
displaying
of
his
Perfections
,
imitating
his
Goodness
,
Justice
,
Patience
,
Mercy
,
Charity
;
acting
suitably
to
what
his
Unimitable
Perfections
do
require
;
as
submitting
to
his
Soveraignty
,
depending
upon
his
Omnipotence
,
behaving
our selves
sincerely
in
the
sense
of
his
Omniscience
;
observing
such
Rules
and
Measures
in
all
our
Actions
as
make
them
agreable
to
his
holy
Will.
In
a
word
,
our
Saviour
who
best
knew
〈◊〉
●ho
was
so
entirely
devoted
to
it
,
who
came
into
the
World
on
this
very
errand
,
has
more
clearly
and
compendiously
told
us
what
it
is
(
Jo.
15.
8.
)
Herein
is
my
Father
glorified
,
if
ye
bring
forth
much
Fruit.
MEDITAT
.
LXII
.
Of
Self-honouring
.
MAn
was
not
made
for
himself
:
However
common
a
thing
it
is
,
it
is
low
and
base
for
Man
to
make
himself
his
own
end
.
There
is
nothing
more
absurd
or
unreasonable
than
Pride
;
nothing
more
excellent
or
honourable
than
Humility
;
It
is
truly
said
,
Quo
minus
sibi
arrogat
homo
,
eo
evadit
clarior
et
nobilior
:
Man
does
most
honour
himself
by
debasing
himself
;
and
so
on
the
contrary
.
And
as
there
is
nothing
more
absurd
,
so
there
is
nothing
more
dangerous
:
It
were
Ten
thousand
times
safer
to
stand
in
the
fore-front
of
the
hottest
battail
,
than
that
God
should
set
him
in
battail
aray
against
us
,
and
yet
that
is
the
import
of
that
phrase
,
He
〈◊〉
the
proud
.
There
is
Pride
in
unbelief
,
and
refusing
the
terms
of
the
Gospel
:
The
wicked
through
the
pride
of
his
heart
,
seeketh
not
after
God
.
Yea
indeeed
Pride
seems
to
be
the
cause
of
all
disobedience
,
If
ye
will
not
hear
,
says
the
Prophet
,
My
soul
shall
weep
in
secret
places
for
your
Pride
.
To
seek
the
advancement
of
our
Names
,
our
own
Credit
and
Estimation
,
more
than
the
Name
of
God
,
is
worldly
.
Come
see
my
zeal
for
the
Lord
,
said
Captain
Jehu
:
There
lies
more
Emphasis
upon
the
word
My
,
than
upon
the
Lord
.
How
this
should
be
pardonable
in
men
,
I
know
not
,
when
it
is
no
less
than
Treason
in
the
Ambassador
of
a
King
.
Hezekiah
fell
into
a
Fit
of
this
,
when
he
made
ostentation
of
his
Treasures
;
and
David
,
when
he
numbred
the
People
;
at
both
whom
,
God
was
displeased
:
But
the
one
humbled
himself
,
for
the
pride
of
his
heart
;
the
other
repented
,
and
call'd
himself
a
many
Fools
,
yet
neither
escap'd
punishment
.
The
Church
did
not
so
,
Not
unto
us
Lord
,
Not
unto
us
,
&c.
Christ
Jesus
,
the
Head
of
the
Church
,
did
not
so
,
he
sought
not
his
own
honour
,
but
his
Fathers
.
The
Church
Triumphant
do
not
do
so
,
they
cast
down
their
Crowns
before
the
Throne
.
Do
not
thou
so
,
O
my
Soul
;
for
what
hast
thou
that
thou
hast
not
received
?
MEDITAT
.
LXIII
.
Concerning
the
seeking
of
the
Approbation
of
Men
,
more
than
of
God
.
TO
prefer
the
applause
of
men
before
the
acceptance
of
God
,
is
to
prefer
a
great
Name
before
a
good
Conscience
;
and
consequently
the
World
before
God
;
the
good
word
of
the
World
,
before
the
good
will
of
our
heavenly
Father
.
It
is
impossible
to
act
sincerely
in
any
thing
,
and
to
do
that
which
is
right
and
good
,
if
we
intemperately
seek
or
thirst
after
the
applause
of
men
,
if
we
love
the
praise
of
men
more
than
the
praise
of
God
:
forths
will
corrupt
the
judgment
,
dispense
with
things
that
are
sins
as
if
they
were
none
,
and
divert
the
mind
from
truth
and
rectitude
.
When
Saul
had
more
mind
to
humor
the
People
,
than
to
approve
himself
to
God
as
his
Executioner
of
the
Amalekites
,
we
see
how
it
perverted
his
administration
,
and
caused
him
to
spare
that
which
God
had
bann'd
.
Men
are
incompetent
Judges
:
They
cannot
discern
the
heart
,
nor
the
integrity
of
it
.
And
the
approbation
of
men
is
at
best
but
silly
,
and
not
fit
for
any
wise
man
to
estimate
himself
by
:
Alas
!
What
profits
it
,
it
makes
no
man
the
better
man
;
yea
,
it
often
hinders
them
from
being
so
good
as
they
might
.
Oftentimes
it
is
false
:
For
those
things
that
are
highly
esteemed
in
the
sight
of
men
,
are
abominable
before
God
.
It
is
always
fickle
and
uncertain
.
The
good
word
of
men
is
soon
lost
.
He
that
is
cry'd
up
for
a
King
to
day
,
shall
be
voted
to
the
Cross
to
morrow
.
Paul
and
Barnabas
that
are
this
hour
cry'd
up
for
Gods
,
the
next
must
die
like
men
,
and
be
stoned
as
the
vilest
of
men
.
Every
man
is
subject
to
Error
and
Mistake
;
and
he
that
once
mistakes
,
forfeits
all
his
reputation
for
wisdom
;
he
that
once
sins
,
destroys
all
the
good
Name
that
he
had
got
,
as
Solomon
assures
us
,
Eccles.
9.
18.
One
Sinner
destroyeth
much
good
;
and
explains
it
well
in
the
following
Verse
,
Dead
Flies
cause
the
Ointment
of
the
Apothecary
to
send
forth
a
stinking
savour
;
so
doth
a
little
Folly
,
him
that
is
in
Reputation
for
Wisdom
and
Honour
.
O
my
Soul
,
study
to
approve
thy self
to
God
,
the
Searcher
of
Hearts
,
who
judgeth
righteous
judgment
,
by
whose
judgment
thou
must
stand
or
fall
at
the
last
.
For
▪
do'st
thou
not
know
,
that
the
ill
opinion
of
men
is
one
of
the
Crosses
that
thou
must
take
up
?
And
why
should'st
thou
covet
that
which
makes
thee
miserable
,
that
is
declar'd
a
Woe
unto
th●●
?
Would'st
thou
have
all
men
to
speak
well
of
thee
?
And
do'st
thou
believe
it
can
be
done
without
a
Woe
?
Woe
unto
you
when
all
men
speak
well
of
you
.
Art
thou
better
than
thy
Saviour
,
who
suffered
himself
to
be
contradicted
by
sinners
,
and
endur'd
their
contradictions
against
himself
?
Lord
,
Though
I
may
not
expect
a
voice
from
Heaven
,
saying
,
Thou
art
my
beloved
Son
in
whom
I
am
well
pleased
;
yet
let
me
hear
the
voice
of
thy
Spirit
,
witnessing
with
my
spirit
,
that
I
do
always
the
things
that
please
thee
!
And
then
though
the
earth
murmur
,
and
the
great
waters
rear
,
there
will
be
a
Calm
within
:
Oh
blessed
Calm
,
like
that
of
the
upper
Regions
,
which
the
Winds
and
Clouds
,
and
Vapors
below
cannot
infest
or
disturb
!
MEDITAT
.
LXIV
.
Of
Pride
in
Birth
.
TO
be
proud
of
,
and
glory
in
our
Descent
and
Parentage
,
is
to
be
a
Lover
of
the
World
.
If
it
be
asked
,
Who
these
are
that
are
proud
of
their
Birth
?
I
confess
I
cannot
tell
how
many
are
guilty
,
but
I
conclude
these
that
follow
are
.
-
Those
that
prefer
being
Sons
of
Princes
,
before
being
Sons
of
God
▪
-
Those
that
glory
m●re
,
that
they
are
born
of
Noble
Parents
,
than
of
Christian
Parents
.
-
Those
that
value
their
Birth
so
highly
,
that
they
think
Religion
to
be
below
them
,
or
a
disparagement
to
their
quality
.
-
Those
that
undervalue
Holy
Bishops
or
Pastors
,
or
any
other
Holy
Men
,
in
their
hearts
,
because
they
were
not
born
Gentlemen
.
-
Those
that
esteem
Men
because
of
their
Birth
,
and
prefer
Nobility
before
Virtue
;
in
whose
eyes
not
the
vile
are
contemned
,
but
the
poor
are
vile
.
The
Apostle
James
was
no
Quaker
,
and
yet
he
accounted
it
carnal
to
prefer
a
Gentleman
in
affection
,
or
at
least
in
judgment
,
before
a
meaner
man
.
We
receive
only
our
Bodies
from
our
Parents
:
our
better
part
is
the
Noblest
,
as
being
immediately
from
God
;
and
so
a
Beggar
(
if
the
denomination
be
taken
from
the
Nobler
part
)
may
well
enough
be
said
to
be
Noble
.
How
can
any
man
be
proud
,
that
he
is
descended
of
an
ancient
Family
,
that
he
is
the
thousandth
from
Inachus
,
or
the
Etrurian
Kings
?
The
original
of
all
men
is
the
same
;
and
if
we
reckon
right
,
the
Beggar
is
as
well
descended
from
the
beginning
as
the
Prince
▪
Oh
what
a
brave
Brag
it
is
,
I
and
my
Ancestors
have
dwelt
in
this
House
,
and
been
Owners
of
this
Estate
so
many
hundred
Years
!
when
perhaps
every
Batt
,
or
Owl
,
or
Swallow
,
may
say
as
much
of
their
Wall
,
or
Barn
,
or
Chimney
.
Oh
but
the
Family
has
been
all
along
noble
and
honourable
.
It
is
an
hundred
to
one
,
that
in
a
few
Generations
,
some
o●
other
of
them
have
been
Deformed
,
or
Vicious
,
or
Cowards
,
or
Fools
,
or
Traytors
,
or
Idolaters
,
or
Factious
.
Nay
,
do
but
look
into
the
present
Generation
,
and
those
that
are
at
present
alive
of
the
same
Family
,
and
one
may
well
nigh
reckon
with
the
Italians
,
That
he
that
hath
neither
Rogue
,
nor
Whore
,
nor
Beggar
of
his
Kindred
,
was
born
of
a
flash
of
lightning
.
But
suppose
all
this
:
What
cause
of
Pride
have
I
in
it
?
Am
I
really
the
better
,
or
the
more
honourable
for
what
others
have
been
or
done
?
Quae
non
fecimus
ipsi
vix
ea
nostra
voco
▪
Or
what
thank
is
it
to
me
,
that
out
of
my
first
nothing
I
sprung
up
in
this
place
,
rather
than
in
another
;
that
I
crept
into
the
world
a
wretched
Infant
,
by
this
Crevice
rather
than
by
that
?
I
was
so
sar
from
being
call'd
to
counsel
,
to
chuse
of
what
Womb
I
would
be
born
,
or
what
Body
I
would
animate
,
that
I
know
not
so
much
as
how
I
came
into
the
World
;
and
am
more
beholden
to
my
Mothers
▪
Midwife
for
my
Nobility
,
than
to
my self
,
or
any
thing
that
I
could
contribute
.
Wretched
man
!
Dost
thou
not
believe
such
plain
and
easie
things
as
these
?
And
yet
,
shall
neither
Philosophers
and
Poets
laugh
thee
out
of
thy
folly
,
nor
Divinity
reform
thee
?
Blessed
God
,
the
Father
of
Lights
,
and
the
Fountain
of
Honour
,
let
me
esteem
it
most
noble
to
be
a
ki●
to
thee
;
and
that
,
to
be
like
thee
!
MEDITAT
.
LXV
.
Of
Pride
in
Beauty
.
THat
Pride
in
Beauty
does
denominate
a
Lover
of
the
World
,
I
suppose
no
Body
will
deny
:
But
the
great
Inquiry
will
be
,
Who
they
are
that
are
proud
of
it
?
I
will
venture
to
answer
Negatively
:
Not
they
that
pray
for
perfect
,
healthful
,
comely
Children
.
Nor
they
that
esteem
a
comely
proportion
,
and
just
symmetry
of
parts
,
an
ornament
,
and
a
blessing
of
God
.
Nor
they
that
endeavour
moderately
and
justly
to
rectifie
Deformities
,
to
preserve
Beauty
,
or
to
improve
it
.
But
to
speak
Affirmatively
:
All
that
prefer
Beauty
before
Vertue
,
Modesty
,
Chastity
,
and
esteem
it
higher
than
these
,
either
in
themselves
or
others
,
are
Lovers
of
the
World
.
Those
that
prefer
it
in
themselves
,
are
such
as
seek
the
beautifying
,
adorning
,
and
recommending
of
the
Body
,
more
than
the
adorning
of
the
mind
with
vertue
,
or
the
life
with
good
manners
.
Such
as
use
undue
means
to
recommend
Beauty
,
either
too
costly
,
or
too
garish
,
or
spend
excessive
time
in
setting
it
off
,
more
than
in
dressing
the
inward
man
.
Such
as
set
off
Beauty
for
sinful
and
carna●
Ends
,
to
dazle
unwary
eyes
,
and
captivate
wanton
minds
,
as
Tradesmen
keep
a
gloss
upon
their
Goods
,
the
better
to
expose
them
to
Sale
.
And
what
do
many
fair
Ladies
do
,
but
play
the
Whores
with
themselves
,
and
commit
Uncleanness
with
their
own
Faces
;
who
stand
gazing
from
hour
to
hour
in
their
Glasses
,
and
cannot
be
got
from
them
,
no
more
than
Ovid's
Narcissus
from
the
Fountain
.
Those
that
prefer
it
in
others
,
are
such
as
esteem
a
fair
Woman
,
before
a
discreet
;
an
handsom
,
before
an
honest
.
The
fairest
Souls
do
not
always
inhabit
the
finest
Bodies
:
Ingenium
Galbae
male
habitabat
.
The
best
Guests
are
not
always
lodg'd
in
the
best
Rooms
.
What
a
deform'd
,
lustful
,
murderous
,
ambitious
,
rebellious
Soul
dwelt
in
that
Body
(
of
Absalom
)
in
which
there
was
no
blemish
!
Beauty
is
very
dangerous
,
and
a
great
snare
;
Rara
est
concordia
formae
,
atque
pudicitiae
;
It
's
hard
to
be
fair
and
chaste
.
Be
sure
it
is
fading
:
it
needs
nothing
,
but
it
s
very
Being
,
to
destroy
it
.
D●m
contemplamur
,
corrumpimus
;
whil'●t
we
dote
upon
it
,
we
destroy
it
.
Vain
Mortal
:
Would'st
thou
contemplate
thy
Beauty
to
the
best
advantage
?
Go
then
,
look
thy
face
in
the
next
fair
Rose
,
or
Tulep
,
or
Lilly
,
that
thou
meetest
with
;
Those
will
best
represent
thee
▪
Such
Flowers
,
which
in
the
morning
g●●
and
fine
,
Rise
with
the
Sun
,
and
〈◊〉
〈◊〉
Heads
,
But
N●●●●nce
past
,
〈◊〉
〈◊〉
upon
their
Beds
,
And
tow'●●●he
Earth
their
Grave
,
with
him
at
Night
decline
.
And
oh
!
Where
is
that
beautiful
Woman
to
be
found
,
that
values
her self
more
by
her
Faith
,
than
by
her
Face
;
by
her
good
Manners
,
more
than
by
her
good
Features
;
who
sometimes
views
her self
in
her
Glass
,
but
always
in
God
,
who
is
unspotted
Beauty
;
who
stands
in
awe
of
every
thing
that
may
defile
her
Soul
,
more
than
of
the
Small
Pox
,
or
a
Leprosie
;
who
,
although
this
Body
in
its
complexion
and
features
,
be
more
lovely
than
her
Neighbors
,
yet
despises
it
,
in
comparison
of
the
more
glorious
Body
;
and
desires
to
put
off
this
,
to
put
on
that
?
Poor
Lucretia
abhor'd
her
own
Beauty
,
and
Life
too
,
when
her
Chastity
was
violated
:
But
how
many
Ladies
have
we
,
that
therefore
especially
prize
their
Beauty
,
because
it
qualifies
them
the
more
to
be
unchaste
▪
MEDITAT
.
LXVI
.
Of
Pride
in
Apparel
.
FRom
the
body
I
descend
to
the
cloths
:
By
which
to
value
ones
self
,
is
the
meanest
and
most
paltry
sort
of
Pride
that
can
be
.
He
that
values
himself
by
his
Body
,
values
himself
by
something
that
is
part
of
himself
;
but
he
that
values
himself
by
his
Cloths
,
values
himself
by
a
mean
thing
,
that
is
perfectly
extrinsick
to
him
and
nothing
at
all
a
kin
to
him
:
But
the
enquiry
is
,
What
is
this
Pride
in
Apparrel
?
Negatively
,
It
is
not
to
wear
good
Cloths
,
nor
handsome
ones
,
nor
fashionable
ones
,
nor
costly
ones
,
suitable
to
ones
quality
and
estate
.
Nor
is
it
to
be
careful
of
them
,
to
preserve
them
from
spoyl
.
Nor
is
it
to
express
the
extraordinary
festivity
of
our
minds
by
extraordinary
Apparel
.
But
it
is
Pride
in
Apparel
,
To
prefer
Apparel
before
Health
and
Modesty
,
as
naked
necks
and
breasts
do
:
Though
indeed
I
k●●●
not
well
whether
to
call
this
,
Pride
in
Apparrel
▪
●r
in
the
want
of
it
.
To
prefer
Apparrel
before
Charity
,
and
the
clothing
of
th●●●ked
,
is
an
undue
valuation
of
it
.
To
va●●●
our selves
by
our
Appa●●●
▪
to
fancy
our selves
the
better
man
for
it
,
or
●●
design
that
others
should
to
reckon
of
us
,
as
it
〈◊〉
Herod
did
,
and
Haman
did
,
is
gross
Pride
in
Ap●●●●el
;
Thus
shall
it
be
done
to
the
man
whom
the
King
●●●ghteth
to
honour
.
A
proud
●ool
;
Is
●here
so
much
honour
in
a
●●it
of
fine
Cloths
?
He
might
have
tho●ght
of
twenty
more
regardable
pieces
of
honour
than
that
.
But
there
may
be
as
great
a
piece
of
pride
as
any
of
these
,
in
an
affected
plainness
and
meanness
,
and
unfashionableness
of
Apparel
.
To
design
that
men
should
estimate
our
humility
by
this
,
is
as
proud
a
part
,
as
the
Pharisees
desiring
to
recommend
their
worth
and
learning
by
their
long
robes
:
To
put
on
plain
cloth
instead
of
humility
is
deceitful
,
a
bad
exchange
,
somewhat
like
an
image
with
a
pillow
of
goats
hair
instead
of
David
.
Men
may
go
in
Sheeps
clothing
,
plain
and
homely
;
and
yet
be
inwardly
as
proud
as
Peacocks
.
This
seems
to
be
a
worse
pride
than
the
former
,
because
it
adds
hypocrisy
.
What
wise
or
good
man
,
can
value
himself
by
that
,
wherein
many
Rogues
,
and
Whores
,
yea
and
Heathen
,
yea
and
Birds
and
Beasts
,
and
Flowers
,
do
match
and
excel
him
?
To
make
gay
Apparel
stand
instead
of
true
nobleness
,
and
braveness
of
mind
,
or
homely
Apparel
instead
of
true
humility
of
mind
,
is
a
proud
superstition
,
only
beseeming
worldly
minds
:
A
deceitful
kind
of
Metonymy
in
manners
,
putting
the
sign
for
the
thing
signifi'd
.
To
affect
bravery
in
Apparel
,
for
the
recommendation
of
beauty
,
or
ostentation
of
riches
,
is
a
mean
,
and
oftentimes
a
deceitful
policy
.
Plain
beauties
are
the
loveliest
to
uncorrupted
eyes
:
and
excessive
finery
serves
rather
to
make
people
poor
,
than
to
prove
them
rich
.
Lord
what
a
wicked
thing
is
man
;
to
make
his
shame
his
glory
;
to
make
that
his
pride
,
which
ought
to
serve
for
his
humilitation
;
to
make
that
fewel
for
his
lust
,
which
was
at
first
a
punnishment
for
his
lusting
▪
MEDITAT
.
LXVII
.
Of
Pride
in
Children
.
TO
glory
in
Children
,
or
prefer
them
before
God
,
before
the
Image
of
God
in
them
,
or
the
Will
of
God
in
removing
them
,
is
worldly
.
To
glory
in
their
Persons
▪
Parts
,
or
Number
,
more
than
in
their
Vertuous
qualifications
,
or
Dutiful
behaviour
.
What
a
wicked
woman
was
that
,
who
was
content
her
Son
should
be
a
Murderer
,
so
he
might
be
an
Emperor
;
oc●●dat
modo
imperet
:
To
glory
in
the
propagation
and
perpetuation
of
our
Names
by
Children
,
is
foolish
and
unreasonable
:
Vertue
gives
a
better
Name
,
than
Posterity
;
and
to
the
Vertuous
,
God
will
give
a
Name
,
better
than
of
Sons
and
of
Daughters
;
Isa.
56.
5.
To
depend
upon
the
Provision
that
by
them
is
made
for
Old-age
,
more
than
upon
the
Providence
and
Promises
of
God
is
carnal
and
prophane
.
This
comfort
is
very
uncertain
.
True
indeed
,
Children
are
accounted
the
Staff
of
Old-age
;
but
sometimes
God
beats
men
with
these
staves
,
instead
of
supporting
them
thereby
;
as
he
did
Eli
,
Samuel
,
and
David
.
I
know
that
multitudes
of
Children
was
promis'd
under
the
Law
,
and
valu'd
it
as
a
great
blessing
;
a
blessing
wonderfully
coveted
by
men
,
and
more
by
women
.
Abraham
seems
to
have
an
mind
of
an
heir
▪
what
wilt
thou
give
me
seeing
I
go
childless
?
Gen
15.
2.
But
his
Gandaughter
Rachel
was
too
too
passionate
;
I
think
she
long'd
as
much
for
a
child
,
as
any
woman
with-child
can
long
for
any
thing
else
,
Give
me
Children
or
I
die
.
The
women
accounted
it
a
great
reproach
●o
be
barren
;
that
is
very
plain
:
And
it
is
conjectur'd
that
they
still
hoped
that
the
Messiah
might
spring
of
their
line
.
Whether
that
be
true
or
no
I
know
not
;
but
I
think
it
was
no
such
great
matter
;
if
he
did
,
as
some
would
make
it
.
For
I
observe
that
Christ
after
the
flesh
sprung
from
some
of
the
most
infamous
families
;
as
of
Pharez
a
child
of
incest
,
and
of
Rahab
an
harlot
.
I
observe
also
that
some
of
the
greatest
favourites
of
Heaven
wanted
this
●essing
of
numerous
Off-spring
Abraham
the
friend
of
God
left
behind
him
but
one
.
(
Isaack
)
of
the
promised
Seed
:
Moses
the
man
of
God
had
a
Family
indeed
;
but
I
think
if
we
consult
the
Genealogies
,
it
was
one
of
the
least
of
the
Families
of
Israel
And
as
for
the
Gospel
,
to
say
no
more
,
I
am
sure
it
is
very
sparing
of
this
kind
.
To
be
proud
of
Children
,
is
very
silly
and
unreasonable
upon
many
accounts
.
More
grief
and
vexation
is
usually
brought
to
people
by
their
children
,
than
by
any
other
.
Besides
,
the●
are
begorten
and
born
at
a
venture
;
who
knows
,
what
wase
man
knows
whether
he
shall
be
a
wise
man
or
a
foot
that
succeeds
him
?
It
seems
by
Rehoboam
the
Son
of
Solomon
,
that
wisdom
does
always
run
in
a
Blood
;
and
I
am
apt
to
think
Solomon
himself
did
allude
to
this
Son
of
his
,
Eccles.
2.
18
,
19.
But
suppose
they
do
prove
good
and
wise
,
and
virtuous
,
How
can
the
Virtues
of
Children
any
way
redound
to
their
Parents
,
more
than
the
Parents
Virtue
can
redound
to
the
Honour
of
the
Children
?
A
Tutor
may
more
reasonably
glory
than
a
Parent
.
If
thou
be
good
,
thou
wilt
glory
in
God
,
and
not
in
thy
good
Children
;
if
thou
be
wicked
,
thy
good
Children
are
a
shame
to
thee
,
and
not
a
glory
.
Lord
,
What
an
unreasonable
thing
is
it
,
that
Children
who
were
given
to
draw
the
minds
of
men
to
thee
,
in
whom
they
may
read
thy
Image
,
should
be
so
abused
,
as
to
draw
away
their
hearts
from
thee
,
whil'st
men
use
them
onely
as
Looking-glasses
,
to
reflect
their
own
image
!
MEDITAT
.
LXVIII
.
Of
Pride
in
Wit
and
Learning
.
UNderstanding
and
knowledge
may
justly
(
I
think
)
challenge
to
it self
the
place
of
the
highest
natural
Perfection
.
But
to
glory
in
Knowledge
and
Learning
,
more
than
in
God
that
gives
them
,
and
more
than
in
the
end
for
which
they
serve
,
will
denominate
a
Lover
of
the
World
.
They
are
proud
of
their
Wit
and
Learning
,
who
ascribe
their
Wit
to
themselves
,
their
Learning
to
their
own
study
,
ingenuity
and
industry
,
and
not
to
the
blessing
of
God
.
If
Herod
had
in
a
sober
sense
said
of
his
eloquent
Oration
,
It
is
the
Eloquence
of
God
,
and
not
of
man
,
he
had
said
true
;
but
to
suffer
the
People
to
say
so
,
in
a
base
flattery
,
and
to
make
himself
the
God
,
was
proud
and
atheistical
.
They
that
will
not
submit
their
wisdom
to
the
Wisdom
of
God
,
that
will
believe
nothing
,
but
what
their
reasons
can
fathom
;
the
wise
Greeks
,
the
Scribes
,
and
Disputers
of
this
World
.
They
that
use
their
Wit
and
Learning
to
maintain
Error
,
to
justifie
Falshood
;
especially
they
that
are
learned
to
dispute
against
God
,
and
wise
to
prate
against
Wisdom
it self
.
It
is
very
much
to
the
disparagement
of
Learning
,
and
may
serve
for
the
humbling
of
the
Learned
,
that
oftentimes
the
best
Artists
are
the
worst
men
,
and
so
sometimes
are
the
greatest
Clerks
.
However
,
It
is
certain
that
Wisdom
and
Learning
are
as
dear
to
the
Animal
Life
,
as
the
Divine
;
yea
,
and
that
the
Devil
himself
is
as
good
a
Scholar
as
the
best
of
us
all
.
To
this
Head
may
be
reduc'd
a
Generation
of
Fools
,
who
although
they
do
not
excel
;
nor
indeed
match
their
Neighbors
in
Art
or
Learning
,
do
yet
glory
in
their
standing
,
and
in
the
advantage
that
they
have
had
to
know
more
than
others
,
though
they
know
not
so
much
.
These
think
to
conciliate
Authority
to
their
Discourse
,
not
by
its
strength
,
but
their
own
standing
;
not
by
their
being
wiser
,
but
senior
than
other
men
.
Cieero
jeers
his
Son
Mark
,
that
he
was
of
a
Years
standing
under
Cratippus
,
and
that
at
Athens
,
and
yet
was
not
a
good
Philosopher
:
How
much
more
shameful
is
it
for
them
who
are
of
20
or
40
Years
standing
in
the
University
,
to
be
inferior
in
Learning
to
many
that
were
never
there
.
To
think
to
make
our selves
or
our
Discourses
seem
wiser
or
weightier
,
meerly
by
reason
of
our
Age
or
Education
,
is
a
most
pedant
piece
of
Pride
.
As
old
Age
is
no
otherwise
honourable
,
than
as
it
is
found
in
a
way
of
righteousness
;
so
neither
is
standing
,
otherwise
than
in
conjunction
with
a
proportionable
understanding
.
MEDITAT
.
LXIX
.
Of
Pride
in
Riches
.
COnference
and
Affiance
is
one
species
of
Pride
in
Riches
;
but
this
I
met
with
fitly
under
another
Head
,
therefore
I
will
think
no
more
of
it
here
.
To
be
content
with
what
we
have
,
is
no
piece
of
Pride
in
it self
:
Though
he
was
a
proud
Worldling
,
who
bid
his
heart
be
merry
,
because
he
had
Goods
laid
up
for
many
years
:
Yet
it
was
a
good
saying
of
a
bad
Man
,
I
have
enough
,
my
Brother
.
There
may
indeed
be
Pride
in
refusing
Presents
;
but
it
is
not
simply
a
piece
of
Pride
,
no
,
nor
Folly
neither
,
to
refuse
them
.
Balaam
was
proud
enough
;
but
I
do
not
take
it
to
be
any
part
of
his
Pride
,
to
refuse
the
Preferments
offered
him
by
the
King
of
Moab
.
Who
dare
censure
Abraham
of
Pride
,
though
he
speaks
much
like
a
Gentleman
to
the
King
of
Sodom
,
Gen.
14.
23.
and
swore
that
he
would
not
take
from
a
thread
to
a
shoe-latchet
,
lest
he
should
say
,
I
have
made
Abraham
rich
?
Or
Elisha
either
,
though
a
poorer
Man
than
he
,
who
obstinately
refus'd
to
receive
any
gift
at
the
hands
of
the
Syrian
Prince
?
But
to
bless
our selves
secretly
in
Riches
,
and
think
our selves
better
men
than
our
Neighbors
,
or
indeed
at
all
really
valuable
for
them
,
is
Pride
,
and
an
undue
estimation
of
Riches
.
And
thus
I
suspect
,
some
of
the
plainest
and
obscurest
men
are
the
proudest
.
Much
more
is
it
Pride
to
make
ostentation
of
Riches
,
either
in
words
by
bragging
of
them
;
or
in
deeds
,
by
pompous
Buildings
,
gawdy
Apparel
,
or
the
like
:
Yea
,
possibly
there
may
be
a
proud
oftentation
even
in
founding
Churches
,
Hospitals
,
and
Alms-houses
.
Come
,
see
my
Charity
to
the
Lord
and
to
his
Poor
,
sounds
as
suspiciously
,
as
,
Come
,
see
my
Zeal
.
But
of
all
Ostentations
,
it
is
most
odiously
foolish
,
for
a
Man
to
bring
his
Estate
,
as
an
Argument
for
his
Opinion
or
Party
,
or
the
goodness
of
either
:
and
to
bring
Riches
and
worldly
Prosperity
as
an
Argument
of
the
special
Love
of
God
,
is
next
to
Blasphemy
;
as
if
we
thought
God
to
be
altogether
such
an
one
as
our selves
.
From
this
false
conceit
perhaps
it
is
,
that
men
grown
rich
from
mean
beginnings
,
are
most
apt
to
be
proud
;
but
when
they
are
,
they
are
most
ridiculous
.
This
Fellow
came
in
but
yesterday
,
and
he
will
needs
be
a
Judge
.
To
ascribe
our
Riches
to
our
own
care
or
industry
,
or
ingenuity
,
so
as
to
exclude
the
Providence
of
God
,
or
not
to
allow
it
the
highest
place
,
is
carnal
.
We
know
indeed
that
God
gives
Riches
usually
in
a
way
of
ingenious
industry
,
and
men
of
understanding
usually
have
Bread
;
and
to
know
that
God
has
given
us
Riches
in
a
way
of
industry
,
is
but
just
.
But
yet
we
must
think
withal
,
First
,
That
it
was
he
that
gave
that
ingenuity
,
and
enabled
to
that
industry
:
It
is
God
,
saith
the
Prophet
,
that
instructeth
even
the
Husbandman
to
discretion
,
Isa.
28.
26.
Secondly
,
That
there
is
not
such
a
necessary
conjunction
between
these
things
and
Riches
,
but
that
they
are
often
disappointed
;
it
is
the
blessing
of
God
onely
that
makes
them
successful
,
that
makes
men
rich
;
without
which
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
that
to
ascribe
to
our selves
,
and
exclude
that
particular
and
powerful
Providence
,
is
gross
and
carnal
.
Lord
,
What
have
I
,
but
what
I
have
received
?
Thou
art
the
great
House-keeper
,
that
givest
to
all
the
Members
of
thy
Family
their
several
Portions
,
to
one
more
,
to
another
less
;
and
which
of
them
may
boast
over
another
,
or
how
dare
any
of
them
boast
against
thee
?
And
why
should
I
glory
in
a
thing
that
is
extrinsick
to
me
,
a
separable
Adjunct
,
that
may
be
,
and
yet
I
be
never
the
better
;
or
may
not
be
,
and
I
be
never
the
worse
?
Nay
,
in
a
thing
that
many
enjoy
,
and
yet
are
really
very
contemptible
and
hateful
,
whom
I
my self
do
not
think
ever
the
better
for
them
?
And
why
should
we
admire
and
value
our selves
for
those
things
,
for
which
we
do
not
value
other
men
?
MEDITAT
.
LXX
.
Of
Pride
in
Strength
.
TO
be
proud
of
our
strength
and
power
,
denominates
us
Lovers
of
the
World
.
They
are
proud
of
their
strength
,
who
glory
in
it
distinct
from
the
Almighty
;
that
glory
in
it
,
as
if
they
had
girded
themselves
with
strength
.
That
make
ostentation
of
their
strength
in
words
,
as
the
Philistine
Braggadochio
did
:
or
in
deeds
,
using
the
utmost
strength
for
accomplishing
a
small
matter
;
as
if
a
King
should
raise
a
mighty
Army
of
Horse
and
Foot
to
hunt
Flies
,
or
catch
Partridges
.
To
make
Laws
about
trivial
matters
,
more
for
ostentation
of
ones
Authority
,
than
for
the
establishment
of
any
thing
that
is
really
good
,
is
ridiculous
,
and
an
abuse
of
power
.
To
eat
,
or
drink
,
or
fight
for
Wagers
;
to
get
one
anothers
money
,
or
to
make
others
sport
,
is
something
worse
than
what
a
Beast
would
do
;
it
approaches
to
the
barbarous
Custom
of
the
Heathen
Roman
Gladiators
,
who
kill'd
one
another
,
for
a
pastime
to
the
People
.
To
abuse
Power
to
Oppression
,
is
like
the
Lyon
in
the
Fable
;
One
part
of
the
Prey
is
mine
,
because
I
am
the
worthiest
;
Another
is
mine
,
because
I
took
most
pains
in
Hunting
;
and
if
ye
will
not
give
me
the
third
,
try
for
it
who
dare
.
To
ascribe
Victory
to
ones
own
Arm
,
to
the
Arm
of
Flesh
,
is
to
be
proud
of
ones
strength
.
How
unseemly
these
Brags
are
,
we
may
see
in
the
Assyrian
Monarch
,
and
how
God
took
him
up
for
his
pride
,
and
presently
took
him
down
too
,
2
Kings
19.
I
wish
these
Robustious
Self-Confidents
would
consider
,
that
it
is
God
alone
who
girdeth
with
strength
;
he
often
baffles
the
strength
of
the
strongest
,
and
that
by
despicable
means
;
as
he
chastised
the
monstrous
Goliah
by
a
Shepherds
Boy
.
God
requires
that
our
strength
be
employ'd
for
him
;
that
it
be
laid
out
in
maintenance
of
the
Truth
,
in
defence
of
the
weak
and
helpless
.
He
has
charged
us
against
this
wickedness
expresly
by
the
Prophet
,
Let
not
the
strong
man
glory
in
his
strength
,
Jer.
9.
23.
And
how
ridiculous
a
thing
is
it
,
for
a
man
to
be
proud
of
that
,
wherein
his
Horse
or
his
Oxe
excels
him
,
more
than
he
excels
a
Child
?
Is
a
man
mighty
to
eat
,
or
to
drink
?
And
is
not
a
Beast
more
?
For
who
can
eat
like
the
Behemoth
,
or
drink
like
Leviathan
?
Lord
,
Strengthen
me
with
Might
in
my
inner
man
,
that
I
may
obtain
the
Victory
over
Principalities
and
Powers
;
triumph
over
the
powers
of
Hell
and
Darkness
,
the
Devil
,
and
my
Lusts
!
As
for
bodily
strength
,
endow
me
with
so
much
as
may
serve
to
make
me
useful
,
and
give
me
grace
to
use
it
in
thy
service
,
never
glorying
in
that
,
which
,
before
I
am
well
aware
,
will
be
turn'd
into
weakness
and
rottenness
!
MEDITAT
.
LXXI
.
Of
Pride
in
Priviledges
.
THere
are
indeed
spiritual
Priviledges
belonging
to
the
Saints
,
wherein
they
may
well
glory
;
yet
so
,
as
it
be
in
Christ
onely
,
and
not
in
themselves
.
Who
can
but
glory
in
the
relation
of
a
Son
or
Daughter
of
God
,
of
an
Heir
of
the
Kingdom
,
of
an
interest
in
all
the
Promises
of
the
Gospel
,
of
free
access
unto
the
Throne
of
Grace
,
and
entertainment
there
,
in
an
interest
in
the
prayers
of
the
Faithful
,
especially
in
the
intercession
of
the
Blessed
Mediator
;
These
are
Priviledges
more
noble
than
the
most
princely
;
in
which
no
man
can
rejoice
or
glory
too
much
,
except
he
can
rejoice
with
a
joy
greater
than
unspeakable
.
But
there
are
Priviledges
in
which
it
is
easy
and
usual
to
rejoice
and
glory
excessively
and
carnally
.
I
have
already
insisted
upon
Pride
in
Parentage
and
Education
:
That
which
I
fix
my
thoughts
upon
here
is
Church
Priviledges
,
or
the
Priviledge
of
being
in
Covenant
with
God
,
as
all
the
Members
of
the
Visible
Church
are
.
I
take
all
that
are
admitted
into
the
Church
,
and
have
taken
upon
them
the
Profession
of
the
Gospel
,
in
opposition
to
Jews
and
Heathens
,
to
be
in
Covenant
:
But
to
them
that
are
faithful
in
Covenant
,
and
answer
the
terms
of
it
,
to
them
only
it
is
advantageous
to
salvation
;
to
the
rest
,
an
high
aggravation
of
their
sin
and
condemnation
.
It
is
doubtless
a
great
mercy
to
be
born
within
the
Pale
of
the
Church
,
taken
into
the
number
of
its
Members
,
to
sit
under
the
sound
of
the
Gospel
;
because
it
is
the
ordinary
means
of
mens
conversion
to
God
,
and
the
road
that
leads
to
the
Church
above
.
But
yet
to
be
within
the
pale
of
the
Church
,
and
not
be
of
the
little
flock
,
to
be
a
member
of
the
Church
,
and
yet
a
rotten
and
corrupt
one
;
to
be
a
branch
in
Christ
that
bringeth
forth
no
fruit
,
to
live
under
the
sound
of
the
Gospel
,
and
in
the
mean
time
the
Gospel
to
be
no
more
than
an
empty
sound
to
men
;
How
little
matter
of
glory
is
in
all
this
.
And
yet
,
how
do
the
generality
of
men
glory
in
these
Priviledges
,
rather
than
in
the
answer
of
a
good
Conscience
;
in
a
form
of
Godliness
,
rather
than
in
the
power
of
it
?
These
are
lovers
of
the
World
and
carnal
.
How
impudently
did
the
Jews
glory
in
their
Father
Abraham
,
the
Law
,
the
Temple
,
their
Circumcision
and
Sacrifices
;
when
in
the
mean
time
,
they
were
Strangers
to
the
Faith
and
Obedience
of
Abraham
;
broke
and
made
void
the
Law
;
refus'd
to
make
their
Souls
the
Temple
of
God
;
were
uncircumcised
in
heart
;
deni'd
to
hearken
to
Gods
voice
,
which
is
better
than
Sacrifice
,
and
more
acceptable
than
the
fat
of
Lambs
.
And
is
it
not
as
usual
,
is
it
not
as
reasonable
,
is
it
not
as
impudent
,
to
glory
in
the
profession
of
the
Gospel
,
and
yet
reject
the
terms
of
it
;
to
be
proud
of
being
Baptized
into
the
Name
of
Christ
,
and
utterly
refuse
to
be
Baptized
into
the
Spirit
of
Christ
?
Shall
a
dog
brag
of
his
communion
with
the
Family
and
his
membership
,
because
he
lies
by
the
fire
as
the
Children
do
,
or
eats
part
of
the
same
Bread
that
they
eat
?
But
who
are
proud
of
their
Church
Priviledges
?
All
that
value
themsolves
and
their
Christianity
by
these
.
All
that
bless
themselves
in
the
Font
,
and
in
the
Altar
;
whilst
they
are
not
at
all
washed
from
their
sins
,
neither
know
what
communion
with
God
in
the
Spirit
,
with
Christ
in
his
Graces
,
means
.
Who
take
up
their
rest
in
these
,
not
seeing
any
necessity
of
Regeneration
,
or
thinking
the
Baptismal
one
to
be
sufficient
:
That
brag
that
they
are
not
excommunicate
from
the
Society
of
the
Saints
upon
earth
,
when
they
stand
excommunicate
from
the
Inheritance
of
the
Saints
in
Light
;
that
make
more
Reckoning
that
they
are
Protestants
,
than
that
they
are
Converts
.
They
are
Protestants
;
they
understand
by
this
no
more
,
but
that
they
are
not
Papists
;
nor
no
more
by
that
than
they
come
to
Church
.
And
is
not
this
a
great
matter
to
be
proud
of
?
To
Glory
in
this
,
and
rest
here
,
is
notorious
Hypocrisie
and
Carnality
.
Lord
,
Pity
the
deluded
and
mistaken
multitude
,
who
come
and
sit
before
thee
as
thy
People
,
but
their
hearts
are
not
with
thee
;
these
run
after
their
Covetousness
,
their
Pride
,
their
Revenge
and
Luxury
?
MEDITAT
.
LXXII
.
Of
Pride
in
Power
and
great
Place
.
TO
prefer
Power
and
Advancement
,
an
high
and
honourable
station
in
the
World
,
before
God
,
before
Truth
,
and
a
good
Conscience
,
is
to
be
a
Lover
of
the
World
.
It
will
be
asked
,
Who
do
so
?
I
answer
,
They
that
climb
up
to
Preferment
by
undue
means
,
by
Injustice
,
Flattery
,
by
sinful
Compliance
with
the
guise
of
a
corrupt
Age
,
or
that
swim
to
a
Throne
in
a
Sea
of
innocent
Blood
.
They
that
insinuate
themselves
into
the
Favor
of
great
men
,
by
administring
to
their
Lusts
,
and
procuring
Fuel
thereunto
,
by
humouring
them
in
their
unlawful
desires
,
by
commending
them
for
nothing
,
or
for
that
which
is
naught
.
It
is
impossible
to
reckon
up
all
the
Follies
,
Falsities
,
Flatteries
,
Lyings
,
Dissemblings
,
Detractations
,
and
Back-bitings
,
Calumnies
,
Cruelties
,
Omissions
,
and
Commissions
,
which
are
the
By-ways
that
the
Lover
of
the
World
uses
in
order
to
Preferment
.
The
most
of
these
we
find
exemplify'd
in
Absalom
and
Hazael
affecting
the
Crowns
of
Israel
and
Syria
.
Nay
,
they
that
play
at
a
smaller
Game
than
Crown-catching
,
will
not
boggle
at
such
sinful
methods
,
as
appears
by
the
Story
of
Zibah
.
And
indeed
it
is
impossible
for
a
man
that
intemperately
thirsts
after
the
●avor
of
great
men
,
to
be
innocent
:
he
must
either
do
what
he
should
not
,
or
basely
neglect
to
do
what
he
should
.
The
King
of
Moab
jeer'd
the
foolish
Prophet
,
because
the
Lord
had
kept
him
from
Honour
.
Lord
,
If
thou
keep
me
from
Honour
,
if
thou
interpose
and
stand
in
my
way
,
that
I
cannot
get
to
Honour
but
by
dishonouring
thee
,
and
violating
thy
Authority
,
let
me
account
it
a
blessed
disappointment
:
nay
,
let
me
account
it
a
singular
Honour
to
me
,
to
be
s●●addicted
to
thee
and
thy
Commands
,
to
the
seeking
of
thy
Face
and
Favor
,
as
that
in
comparison
thereof
,
I
can
despise
the
favor
of
men
,
of
the
greatest
of
men
!
For
what
will
the
favor
of
great
men
signifie
,
in
comparison
of
the
acceptance
of
the
great
God
?
MEDITAT
.
LXXIII
.
Of
Pride
in
Virtuous
Actions
.
TO
speak
properly
,
that
is
not
a
Virtuous
Action
,
nor
a
Religious
Duty
,
which
a
man
is
proud
of
;
for
it
is
necessary
to
a
Virtuous
Action
,
that
it
be
done
to
the
Glory
of
God
,
and
not
for
Self-Exaltation
.
But
we
may
call
many
Actions
or
Duties
Religious
,
in
contradistinction
from
Civil
;
and
many
of
those
Religious
Duties
,
in
this
sense
,
may
be
as
irreligious
as
any
other
.
If
a
man
preach
,
or
pray
,
or
hear
,
or
receive
the
Sacrament
,
to
commend
himself
to
men
,
for
the
advancement
of
his
own
Estate
,
he
is
as
carnal
in
those
Actions
,
as
in
any
Civil
Actions
whatsoever
.
Jeroboams
setting
up
a
Worship
(
though
it
had
not
been
Idolatrous
)
meerly
to
strengthen
his
Kingdom
,
would
have
been
carnal
:
For
if
Self
be
the
highest
End
,
it
denominates
the
Action
selfish
,
be
it
Civil
,
or
Religious
,
it
matters
not
.
But
there
is
yet
a
more
mysterious
and
spiritual
piece
of
Pride
,
when
men
do
Virtuous
Actions
ultimately
for
good
Ends
,
and
yet
when
they
have
done
,
take
an
unholy
pleasure
in
them
,
and
bless
The
Devil
will
be
ready
,
if
he
cannot
get
us
to
be
so
gross
as
directly
to
seek
our selves
in
performing
of
these
Duties
,
to
tempt
us
to
feel
our selves
in
the
performance
,
and
to
set
the
Crown
upon
our
own
heads
.
I
speak
not
of
that
gross
way
of
glorying
in
our
own
good
works
,
or
making
o●tentation
of
them
,
which
is
palpable
to
every
ordinary
discerner
;
but
that
secret
kind
of
self-applauding
,
au●esthesie
,
or
self-feeling
,
which
is
contrary
to
that
self-nothingness
and
exinanition
,
of
which
Christ
Jesus
was
the
Pattern
.
To
rejoice
and
glory
in
God
purely
and
onely
,
and
be
nothing
in
our
own
eyes
;
to
be
perfectly
emptied
of
Self
,
and
wholly
swallow'd
up
is
predominantly
the
desire
and
design
of
all
truly
renewed
Souls
.
Oh
Lord
,
Thou
art
all
things
,
I
am
nothing
;
Thou
art
the
Giver
of
all
Grace
,
the
Ocean
from
which
all
Excellencies
do
flow
,
and
into
which
they
ought
to
return
;
Let
me
not
feel
my self
,
but
thee
in
my
best
Actions
!
Let
me
be
so
far
from
contriving
the
advancement
of
my
own
sorry
name
in
any
good
Action
,
as
that
I
may
not
without
displeasure
so
much
as
hear
my self
commended
or
spoken
well
of
for
it
;
that
I
may
not
commit
a
Sacriledge
upon
thine
Honour
,
thou●h
it
be
never
so
secret
,
and
that
there
be
no
danger
of
being
arraign'd
in
man's
Court
for
this
Theft
;
but
may
live
in
the
exercise
of
Self-emptying
,
Self-exinanition
,
continually
!
Grant
that
I
may
look
upon
thee
,
not
under
any
particular
and
limited
Notion
,
but
as
being
the
Universal
Goodness
,
Truth
,
Life
and
Love
;
and
may
view
my self
,
not
as
any
thing
distinct
from
thee
,
but
in
thee
!
That
I
may
sink
into
nothing
,
and
be
swallow'd
up
in
thee
,
the
infinite
Abyss
of
all
Perfection
!
Amen
.
MEDITAT
.
LXXIV
.
Of
Pride
in
Worldly
Interest
,
and
a
Party
.
NEar
of
Kin
to
Pride
in
Power
and
Preferment
,
is
that
carnal
disposition
of
seeking
ones
Worldly
Interest
and
Grandeur
,
and
preferring
a
Party
,
or
the
advancement
of
it
,
before
the
propagation
of
the
Gospel
,
and
the
advancement
of
true
Godliness
in
the
World
.
Some
men
have
so
espous'd
a
Party
,
and
are
so
addicted
to
a
way
,
that
nothing
must
stand
before
it
.
All
that
they
can
wrap
and
wring
,
is
little
enough
to
sacrifice
to
this
Bell
:
This
must
be
carried
on
,
let
Peace
or
Purity
stand
or
fall
,
let
the
Gospel
it self
sink
or
swim
.
The
Faith
delivered
to
the
Saints
does
challenge
indeed
our
Zeal
,
and
we
are
required
to
contend
earnestly
for
it
:
But
for
the
Pharisees
to
contend
so
vehemently
for
the
Tradition
of
the
Fathers
,
which
were
not
contained
in
the
Law
,
was
a
mad
and
carnal
Zeal
,
Notorious
Hypocrisie
;
especially
when
in
the
mean
time
they
neglected
the
weighty
matters
of
the
Law
.
To
prefer
the
advancement
of
a
Party
,
or
a
worldly
Interest
,
which
God
hath
not
consecrated
,
before
Peace
,
Order
,
Unity
,
before
the
propagation
of
the
Gospel
,
the
advancement
of
true
Godliness
,
and
the
salvation
of
Mens
Souls
,
is
to
be
a
predominant
Lover
of
the
World
.
To
say
I
am
of
Paul
and
I
am
of
Apollos
in
contradistinction
from
Christ
,
is
carnal
,
says
Paul
himself
.
And
he
was
a
very
competent
Judge
;
for
he
himself
,
whilst
unconverted
,
was
unreasonably
and
fiercely
devoted
to
a
party
.
But
behold
the
vast
difference
between
Carnal
Saul
,
and
Regenerate
Paul
;
compare
Act.
22.
3
,
4
,
5.
with
Phil.
1.
15
,
16
,
17
,
18.
But
who
may
be
thought
to
be
guilty
of
this
foul
fault
:
And
what
is
it
to
be
proud
of
Worldly
Interest
?
I
answer
,
To
be
so
addicted
to
an
Interest
or
Party
,
as
to
prefer
the
prosecution
of
it
,
before
the
exercise
of
Justice
,
Charity
,
or
Mercy
;
to
violate
any
mans
right
to
establish
our
own
party
.
To
prefer
it
before
rhe
exetcise
of
Charity
:
To
think
that
every
man
must
needs
be
bann'd
,
excommunicated
,
forbidden
,
that
follows
not
our
way
.
This
Christ
condemns
,
in
as
plain
words
,
as
if
he
should
say
,
Let
them
preach
the
Gospel
,
Let
them
cast
out
Devils
:
I
will
not
judge
them
,
I
will
not
forbid
them
,
though
they
do
not
follow
me
.
The
Apostle
Paul
cry'd
,
let
them
Preach
in
Gods
name
,
though
they
do
not
say
,
we
are
of
Paul
,
Phil.
1.
18
,
and
I
suppose
Cephas
was
of
the
same
mind
.
To
prefer
it
before
Mercy
,
what
must
all
the
World
rather
go
to
wrack
,
than
our
own
Diana
shall
be
spoken
against
?
Must
every
man
be
stretcht
longer
or
cut
shorter
,
that
will
not
exactly
fit
our
bed
?
Must
they
be
accounted
not
worthy
to
live
,
that
do
not
live
just
as
we
do
?
If
God
will
have
Mercy
rather
than
Sacrifice
,
then
sure
rather
than
Ceremonies
that
are
not
of
his
appointing
.
It
was
fit
indeed
that
the
interest
of
Egypt
should
be
maintain'd
,
but
it
was
not
fit
that
the
Israelitish
Children
should
be
drown'd
,
to
keep
it
from
sinking
.
To
be
so
addicted
to
an
interest
,
as
to
use
and
encourage
undue
Instruments
in
the
prosecution
of
it
;
to
make
Priests
of
the
lowest
of
the
People
,
to
strengthen
the
Party
with
J●roboam
;
to
make
unlawful
Matches
or
Leagues
to
strengthen
a
Kingdom
,
with
Asa
the
King
of
Judah
,
and
Jehoshaphat
his
Son
,
both
sharply
reproved
for
it
by
Hanani
and
Jehu
,
the
Father
and
the
Son
,
2
Chron.
16.
7.
and
19.
2.
To
make
Laws
on
purpose
to
make
men
Offenders
.
One
Party
by
an
Ordinance
exclude
all
from
their
Imployment
,
that
will
do
thus
or
thus
;
Another
succeeding
,
Exclude
all
that
will
not
.
Good
God!
It
is
not
Divine
Truth
and
Charity
,
but
Humane
Interest
that
governs
the
World
.
When
shall
we
leave
off
judging
one
another
;
and
judge
this
rather
,
that
no
man
put
a
stumbling
Block
in
his
Brothers
way
!
It
seems
to
be
a
bold
thing
for
any
Party
of
men
to
make
the
Terms
of
Communion
straiter
than
Christ
Jesus
made
them
.
Must
all
the
Children
be
cast
out
of
the
Family
,
that
are
not
of
the
same
shape
and
stature
?
Shall
the
Mother
refuse
to
Nurse
the
Child
that
does
not
exactly
resemble
her
?
If
it
resemble
the
Father
,
it
is
a
sufficient
argument
of
its
being
Legitimate
;
may
,
those
are
accounted
more
Legitimate
than
the
other
.
It
is
no
good
Maxim
in
Divinity
,
Partus
sequitur
ventrem
.
To
admit
of
Sin
for
Political
Ends
;
as
either
to
oppress
and
impoverish
a
People
,
to
keep
them
peaceable
,
as
the
King
of
Egypt
did
;
or
to
hood-wink
the
People
,
and
keep
them
in
ignorance
,
that
they
may
the
more
absolutely
depend
upon
the
judgment
of
their
dogma●●cal
Guides
,
as
that
Church
does
that
is
spiritually
called
Egypt
.
Such
a
kind
of
Carnal
Wisdom
is
it
to
tolerate
Profaneness
,
to
prevent
Faction
;
to
pull
down
Pulpits
,
for
fear
of
Sedition
;
or
Schools
,
for
fear
of
Controversies
.
Who
can
sufficiently
lay
to
heart
the
miseries
and
mischiefs
which
Self
interest
hath
brought
upon
the
World
!
How
many
Lives
have
been
sacrific'd
to
the
interest
of
a
Triple
Crown
!
It
was
said
once
,
Quantum
lucri
attulit
ista
fabula
Christi
;
Nay
but
,
Quantas
strages
&
caedes
ista
fabula
Papae
!
In
short
,
He
that
forbids
a
man
to
cast
out
Devils
,
meerly
because
he
is
not
of
his
Party
,
and
follows
not
him
,
prefers
the
Devil
before
God
;
and
if
that
be
not
Idolatry
,
then
I
think
there
is
none
in
Mat.
4.
9.
Fall
down
and
worship
me
.
One
would
think
an
hearty
Enemy
to
Satans
Kingdom
,
(
such
as
Christ
Jesus
was
)
should
almost
do
or
suffer
any
thing
in
order
to
the
subversion
of
that
Kingdom
,
the
dispossession
of
unclean
Spirits
;
I
mean
the
conversion
and
salvation
of
precious
Souls
.
Do
I
look
upon
it
as
an
unworthy
act
in
Jonah
,
to
to
prefer
his
own
Reputation
,
and
the
credit
of
his
own
Prophesie
,
before
the
Repentance
of
the
Ninevites
:
And
shall
I
dare
to
prefer
my
own
Interest
,
or
the
Credit
of
my
own
Party
or
Opinion
,
before
the
Salvation
of
Souls
?
Do
I
look
upon
it
as
a
carnal
part
in
Jeshua
,
to
prefer
the
interest
of
his
Master
Moses
,
before
the
Edification
of
the
Lord's
Congregation
;
and
shall
I
dare
to
prefer
the
interest
of
any
,
though
they
sit
in
Moses's
Chair
,
before
the
good
of
Souls
?
Good
Lord
grant
that
I
may
have
no
interest
,
but
the
interest
of
Truth
,
Righteousness
,
Peace
,
Purity
!
Oh
how
infinitely
more
worthy
to
be
advanc'd
is
the
interest
of
Christ
,
than
our
own
sorry
name
!
Lord
,
come
and
take
up
the
highest
room
and
place
in
my
heart
,
that
I
may
prefer
the
glory
of
thy
Name
,
the
exercise
of
Grace
,
the
advancement
of
Truth
,
the
propagation
of
the
Gospel
,
the
welfare
of
Souls
,
before
m●
chiefest
Joys
,
my
dearest
Interests
!
And
oh
that
th●
would'st
mightily
prevail
in
the
hearts
of
all
men
;
th●
whether
they
sit
in
Moses
'
s
Chair
,
they
may
be
of
Moses
'
s
temper
,
wishing
that
all
the
Lord's
People
wee
Prophets
:
Or
whether
they
be
Apostolical
men
,
they
may
resemble
the
great
Apostle
of
the
Gentiles
,
who
rejoiced
,
and
was
resolved
to
rejoice
that
Christ
was
preached
,
though
the
Preachers
designed
thereby
to
derogate
from
his
fame
,
and
to
eclipse
it
:
Or
whether
they
be
private
Christians
,
they
may
follow
Christ
,
who
would
not
forbid
them
that
shew'd
Compassion
to
men
,
and
oppos'd
the
Common
Enemy
,
although
they
follow'd
not
him
!
Oh
how
sweetly
do
these
great
and
holy
Persons
conspire
together
with
one
another
in
the
same
pure
and
publick
spirit
!
And
oh
would
to
God
we
all
may
conspire
with
them
!
MEDITAT
.
LXXV
.
Of
Self-love
.
AFter
the
Things
of
the
World
,
come
to
be
considered
,
the
Persons
thereof
.
If
any
man
prefer
any
person
in
the
World
before
God
,
the
Love
of
God
is
not
in
him
.
The
World
loveth
its
own
Persons
,
as
well
as
Things
.
The
Persons
may
be
divided
into
Ones
Self
,
Ones
Re●ti●ns
,
and
other
Men.
First
,
Of
Self-love
.
Self-love
is
directly
contrary
to
the
Love
of
God
;
and
where
it
is
predominant
,
does
exclude
it
.
I
have
partly
prevented
my self
in
many
things
,
that
might
be
reduced
to
this
Head
.
Self
is
the
great
Centre
of
all
worldly
men
,
insomuch
that
Sin
seems
to
be
nothing
else
,
but
the
sinking
down
of
the
Soul
from
God
into
Self
.
It
is
an
instance
of
predominant
Self-love
,
to
stand
viewing
and
admiring
our
own
particular
Being
,
as
something
distinct
from
the
unbounded
Essence
of
God
,
and
independent
upon
him
;
or
to
seek
its
gratification
without
any
reference
to
the
Supreme
Being
,
endeavouring
ultimately
to
accommodate
it
with
something
,
that
shall
no
way
redound
to
him
.
To
dote
upon
our
own
Perfections
,
as
if
they
were
the
distinct
Excellencies
of
our
own
Beings
,
and
not
Communications
from
God
.
To
allow
that
in
our selves
,
which
we
condemn
in
others
of
the
same
circumstances
with
our selves
.
To
love
our
Lives
in
opposition
to
,
in
competition
with
,
in
a
way
of
separation
from
God
,
I
have
already
considered
;
there
is
yet
somewhat
higher
.
A
man
may
be
guilty
of
an
unchaste
love
of
his
own
Soul
,
as
the
Stoicks
with
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
Self sufficiency
,
proudly
magnifying
the
excellency
of
their
own
Souls
,
and
their
own
sufficiency
,
at
least
in
a
way
of
independance
upon
God
,
if
not
of
opposition
to
him
.
What
mean
else
those
great
Brags
,
Sapiens
contendet
cum
ipso
Jove
de
foelicitate
,
A
wise
man
may
contend
with
God
himself
for
Happiness
;
and
the
strange
Eneomiums
that
they
give
to
their
wise
man
,
Compar
deorum
,
deorum
conviva
,
and
the
like
?
The
Stoicks
sought
the
salvation
of
their
own
Souls
in
a
corrupt
manner
:
Let
no
one
boggle
at
the
phrase
of
seeking
the
salvation
of
their
own
Souls
.
For
the
salvation
of
the
Soul
,
is
nothing
but
the
happiness
and
perfection
of
it
.
This
they
sought
out
of
God
;
and
we
,
if
we
will
excel
them
,
must
seek
it
in
him
:
They
sought
it
as
the
perfection
of
their
own
Beings
,
as
something
distinct
from
God
;
we
must
seek
it
as
a
participation
and
enjoyment
of
him
.
Will
it
seem
strange
to
any
to
hear
it
said
,
That
men
may
be
selfish
in
seeking
their
own
Salvation
?
How
were
the
Stoicks
?
Why
may
not
a
man
be
selfish
in
the
undue
love
of
one
part
of
him
,
as
well
as
of
another
?
To
account
Salvation
nothing
else
,
but
preservation
from
misery
;
and
to
seek
such
a
Salvation
,
is
as
compatible
to
the
carnal
,
as
to
the
spiritual
man
.
To
account
Heaven
a
state
of
Ease
,
Peace
,
Honour
,
Everlasting
Safety
,
and
a
Paradise
of
Pleasure
,
and
to
desire
it
as
such
;
why
is
not
this
consistent
with
a
carnal
heart
?
But
further
,
To
account
Salvation
something
positive
,
the
perfection
and
highest
accomplishment
of
our
Souls
,
and
to
seek
it
as
the
accomplishment
of
our
own
particular
Beings
,
as
something
distinct
from
God
,
and
to
set
up
our selves
as
Anti-deities
;
what
is
this
better
than
Stoicism
?
If
we
take
Salvation
in
the
true
Gospel-sense
,
for
the
perfecting
of
the
Soul
in
God
;
then
indeed
we
cannot
seek
the
Salvation
of
our
Souls
,
more
than
the
Glory
of
God
:
But
in
this
false
Notion
of
it
,
which
I
was
just
now
speaking
of
,
we
may
;
the
Stoicks
did
,
and
many
do
.
Take
it
in
a
true
Gospel-sense
,
and
it
is
impossible
to
disjoin
the
Glory
of
God
,
and
our
own
Salvation
:
The
stronger
the
love
of
God
is
,
the
purer
is
the
love
of
our
own
Souls
.
The
Salvation
of
the
Soul
comprehends
its
being
perfected
in
Humility
,
Self-nothingness
as
well
as
other
Graces
:
As
the
glorified
Spirits
cast
down
their
Crowns
before
God
,
ascribe
all
worthiness
to
him
,
they
seek
not
themselves
,
nay
,
they
feel
not
themselves
at
all
distinct
from
him
.
It
is
perfect
Nonsense
in
Religion
,
to
desire
Heaven
as
a
Self-accommodation
.
Oh
thou
Almighty
Goodness
,
Omnipresent
Life
,
Perfect
Beauty
,
deliver
me
from
fancying
a
Self
sufficiency
,
doting
upon
Self-excellencies
,
and
settling
upon
a
Self-centre
!
I
am
straitned
at
home
;
the
more
I
seek
to
wring
a
happiness
out
of
my self
,
the
more
I
pinch
and
pain
my self
:
I
see
something
beyond
my self
,
something
better
than
I
am
,
something
that
I
had
rather
be
than
what
I
am
;
my
Soul
stretcheth
it self
upon
thee
,
Oh
widen
it
,
enlarge
it
,
that
it
may
stretch
it self
more
upon
thee
!
Oh
blessed
God
,
the
Supreme
and
sweetest
Good
,
wrap
up
my
mind
in
thy self
,
increase
my
longings
,
till
they
be
perfected
into
Loves
,
and
those
Loves
into
pure
and
endless
Delights
!
MEDITAT
.
LXXVI
.
Of
the
Love
of
Relations
.
TO
love
any
Relations
more
than
God
,
or
to
prefer
them
before
him
,
is
to
be
a
predominant
Lover
of
the
World
.
To
be
pleas'd
with
Faults
,
or
so
much
as
to
dispense
with
them
,
because
they
are
found
in
our
Children
,
or
any
other
Relations
,
is
to
prefer
them
before
Truth
and
Justice
,
and
consequently
the
World
before
God
.
The
Priest
Eli
is
said
to
have
prefer'd
his
Children
before
God
,
because
he
did
not
severely
enough
correct
,
or
punish
,
or
restrain
them
.
Christ
Jesus
undervalued
all
carnal
Relations
,
in
comparison
of
the
Father
,
his
Will
,
and
the
doing
of
it
:
Wist
ye
not
that
I
must
be
about
my
Fathers
business
?
He
undervalued
all
things
in
comparison
of
his
Fathers
Image
;
Whosoever
doth
the
Will
of
my
Father
,
the
same
is
my
Brother
and
Sister
,
and
Mother
:
And
he
requires
us
to
do
so
;
Whosoever
will
be
my
Disciple
,
let
him
forsake
Father
and
Mother
.
The
Apostle
Paul
valued
no
man
according
to
the
flesh
,
by
any
outward
thing
,
Riches
or
Poverty
,
Relation
or
not
Relations
,
2
Cor.
5.
16.
When
the
interest
of
God
stood
in
competition
,
Levi
did
not
know
Father
or
Brother
,
Deut.
33.
9.
And
if
my
Brother
or
Child
do
not
walk
according
to
the
Law
,
his
Relation
shall
be
no
Relation
;
his
Circumcision
accounted
as
Uncircumcision
.
To
prefer
the
Relation
of
Children
to
us
,
before
their
Relation
to
God
,
to
love
our
own
image
more
than
the
Image
of
God
in
them
,
is
to
make
Self
the
Standard
of
our
Love
,
and
the
Creature
to
truckle
to
the
Creator
.
To
speak
properly
,
that
Kindness
and
Benignity
in
Parents
,
that
Dutifulness
and
Obedience
in
Children
,
that
Faithfulness
and
Sweetness
in
Husbands
and
Wives
,
that
Tenderness
and
Helpfulness
in
Brothers
or
Sisters
,
or
any
Friends
,
by
which
chiefly
they
are
lovely
,
is
of
God
,
is
God
,
and
so
to
be
lov'd
and
relish'd
,
And
to
love
them
under
a
distinct
,
limited
consideration
,
as
ours
,
or
as
a
kin
to
us
,
is
not
so
pure
and
spiritual
as
it
ought
to
be
.
The
truth
is
,
there
is
nothing
ours
:
For
God
is
the
Proprietor
,
we
are
only
the
Possessors
;
and
why
should
we
be
so
fond
of
that
which
is
anothers
?
It
looks
like
a
piece
of
melancholy
;
as
if
a
man
should
go
into
a
Jewellers
shop
,
and
there
fondly
hug
a
Jewel
which
is
only
shew'd
him
,
or
put
into
his
hands
to
judge
of
the
worth
of
it
.
How
do
poor
Worldlings
act
over
the
part
of
mad
men
,
when
they
seem
to
themselves
very
wise
!
The
part
of
that
Melancholist
that
I
have
read
of
,
who
would
stand
upon
the
shore
,
and
make
much
mirth
at
the
coming
in
of
every
Ship
,
saying
,
It
was
laden
with
his
own
Goods
.
And
as
for
Relation
,
what
is
it
but
a
Notion
?
It
is
something
,
I
know
not
what
,
extrinsick
to
us
.
And
why
should
I
be
fond
of
every
man
that
is
call'd
by
my
Name
?
Or
why
should
any
man
be
proud
that
he
is
call'd
Charles
,
and
is
Name-sake
to
a
great
King
?
And
what
is
Relation
to
us
?
What
are
we
,
that
it
should
be
so
lovely
a
thing
to
be
like
us
?
To
be
like
to
God
,
to
be
a
Kin
to
him
indeed
is
something
;
the
nearer
to
him
the
Nobler
,
and
the
Happier
.
I
must
needs
have
a
foolish
,
and
false
,
and
proud
conceit
of
my self
sure
,
that
am
●ond
of
a
Child
,
because
he
resembles
me
.
Lord
,
Thou
art
nearer
of
Kin
to
me
than
all
the
World
.
The
material
World
is
nothing
at
all
of
Kin
to
my
Soul
,
not
so
much
as
my
Cloaths
are
to
my
Body
:
But
in
thee
I
subsist
;
Thou
hast
done
that
for
me
,
that
Father
and
Mother
could
never
do
.
Let
all
Relation
be
swallow'd
up
in
thee
,
that
I
may
be
in
a
spiritual
sense
another
Melchisedeck
!
MEDITAT
.
LXXVII
.
Of
the
Love
of
other
Men.
TO
love
and
esteem
man
,
any
man
more
than
God
,
denominates
a
Lover
of
the
World
.
To
love
man
qua
man
,
and
consequently
every
man
,
is
a
Christian
Duty
,
and
an
high
Perfection
:
it
is
,
as
if
it
were
to
be
transformed
into
the
Nature
of
that
blessed
Being
,
whose
Name
is
Love
.
God
is
recommended
to
us
by
this
,
God
is
Love
.
Christ
commends
him
to
our
imitation
in
this
especially
,
Mat.
5.
44
,
45.
Christ
Jesus
is
commended
to
us
by
this
.
Oh
the
wonderful
Love
that
he
shew'd
to
Mankind
,
in
laying
down
his
Life
for
them
!
yea
,
his
whole
Life
,
before
he
laid
it
down
,
was
Love
;
it
was
teaching
,
healing
,
feeding
men
,
serving
the
Necessities
of
Souls
and
Bodies
.
The
best
of
Men
are
commended
for
this
:
Moses
the
meekest
of
Men
;
David
sympathizing
with
his
very
Enemies
in
their
Afflictions
;
Jeremiah
mourning
over
the
Sins
of
Israel
,
and
the
Calamities
even
of
Moab
;
Paul
most
passionately
desirous
of
the
salvation
of
the
persecuting
Jews
.
The
best
of
Heathens
commended
for
it
:
Socrates
profest
,
That
he
knew
nothing
but
to
love
;
he
styled
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Servant
of
Love
.
It
is
the
Speech
of
a
Jesuite
,
Neminem
odit
,
qui
Deum
amat
;
He
that
loves
God
,
hates
no
man
.
By
this
Epithete
things
are
commended
.
The
best
wisdom
,
is
that
which
is
gentle
and
loving
;
and
the
best
Valor
is
kind
,
and
apt
to
forgive
.
But
it
will
be
asked
,
Is
every
man
lovely
?
Yes
,
there
is
something
lovely
in
every
man
,
something
of
God
that
Love
will
delight
in
.
No
man
is
so
bad
,
but
there
may
be
found
something
of
good
Nature
,
good
Manners
,
good
Offices
,
at
some
time
or
other
:
all
this
is
an
Emanation
from
God
.
If
none
of
this
were
,
yet
the
Relation
wherein
man
stands
to
God
,
as
a
reasonable
Creature
,
makes
him
lovely
.
We
love
our
sown
Corn
in
Hope
,
and
many
other
things
:
Let
us
love
the
worst
of
men
,
in
hopes
that
they
may
be
good
.
Lord
,
shed
abroad
this
Large
,
Liberal
,
Generous
Grace
into
my
heart
!
Enlarge
my
heart
,
that
it
may
comprehend
all
mankind
!
This
is
better
,
than
,
with
Barzillai
,
to
entertain
a
King
and
his
Army
;
or
with
Ahasuerus
,
to
keep
open
house
for
a
Kingdom
.
Thus
shall
I
,
though
I
have
nothing
to
give
,
be
as
Charitable
as
the
Rich
,
and
more
munificent
than
the
Princes
of
the
Earth
.
I
charge
thee
,
O
my
Soul
,
this
day
in
the
presence
of
the
God
,
whose
Name
is
Love
,
that
thou
hate
no
child
of
man
;
and
that
thou
mayst
be
sure
not
to
do
it
,
that
thou
dost
not
so
much
as
secretly
despise
the
meanest
,
or
suspend
good
offices
towards
the
worst
,
or
rejoice
in
the
sins
or
sufferings
of
the
most
injurious
of
men
.
But
(
alas
!
)
what
pity
is
it
that
this
divine
affection
should
be
depraved
,
that
Love
it self
should
become
filthy
and
unchaste
.
Separate
man
and
his
perfections
from
God
,
and
then
love
him
or
them
distinctly
,
and
this
love
becomes
adulterous
.
For
although
all
men
are
to
be
loved
in
God
,
and
for
his
sake
,
yet
no
man
is
to
be
loved
any
otherwise
than
so
.
They
prefer
Man
before
God
,
who
stand
admiring
the
Excellencies
and
Perfections
of
any
man
,
as
the
accomplishments
of
this
or
that
particular
Being
,
and
not
as
Beams
from
the
Father
of
Lights
.
It
is
the
part
of
unrefin'd
minds
to
admire
diversity
of
gifts
,
and
overlook
the
same
Spirit
.
How
nobly
does
the
refined
Soul
live
and
act
,
who
viewing
the
Perfections
of
all
men
in
God
the
Fountain
,
enjoys
them
all
as
fully
and
deliciously
,
as
if
they
were
his
own
!
They
also
,
who
have
mens
persons
in
admiration
,
being
partial
in
their
estimation
or
commendation
of
〈◊〉
reason
of
their
greatness
,
or
of
some
advan●●●●
〈◊〉
got
by
them
:
This
the
Apostle
taxeth
as
a
〈◊〉
thing
.
There
is
indeed
a
kind
of
civil
honour
and
respect
〈◊〉
●o
men
by
vertue
of
their
Office
,
Authority
,
and
●igher
Station
in
the
World
,
and
a
peculiar
grateful
●●spect
to
be
shew'd
to
Benefactors
.
But
to
have
the
Eyes
blinded
,
the
Judgment
bri●ed
,
the
Noble
affection
of
Love
made
mercenary
,
by
any
secular
greatness
;
either
to
love
men
the
more
,
or
to
think
that
God
does
so
,
because
of
their
temporal
Prosperity
and
Grandeur
,
is
to
call
the
proud
happy
,
and
to
bless
the
covetous
whom
God
abhors
;
it
is
to
prostitute
that
Virgin
affection
,
that
should
be
preserved
chast
.
We
ought
to
think
and
estimate
according
to
God
,
to
love
as
he
loves
,
and
to
hate
the
deeds
of
the
Nicholaitans
,
which
he
also
hateth
;
otherwise
we
prefer
the
World
before
God
.
To
delight
in
the
company
,
and
either
profane
or
jejune
communication
of
worldly
or
wicked
men
,
more
than
in
the
society
of
the
godly
,
is
a
worldly
love
.
In
our
hearts
to
love
or
esteem
any
vile
person
,
be
he
of
what
Civil
Capacity
he
will
,
before
them
that
fear
the
Lord
,
be
their
Civil
Capacity
never
so
mean
,
is
as
good
an
Argument
of
an
unsanctifi'd
mind
,
as
the
contrary
is
of
a
Citizen
of
Zion
.
(
Psal.
15.
4.
)
In
whose
eyes
a
vile
person
is
contemned
.
In
this
Courtly
Age
it
would
be
lookt
upon
as
an
unmannerly
behaviour
in
the
Prophet
,
who
would
not
vouchsafe
to
look
towards
the
King
of
Israel
,
2
Kings
3.
14.
But
certainly
it
is
worse
than
unmannerly
,
to
have
the
greatest
respect
and
kindness
for
them
that
are
not
at
all
of
Israel
.
MEDITAT
.
LXXVIII
.
Of
Flattery
.
THis
brings
me
to
think
of
the
foul
vice
of
Flattery
,
which
although
it
be
not
always
an
Estimation
of
men
(
for
men
often
flatter
those
whom
in
their
hearts
they
disesteem
and
despise
)
yet
it
would
be
thought
so
,
and
is
as
worldly
as
the
other
.
An
humble
behaviour
indeed
is
ornamental
;
soft
answers
are
good
and
useful
.
To
approve
or
commend
a
good
man
,
or
a
good
action
,
is
so
far
from
being
simply
evil
,
that
sometimes
it
is
duty
,
and
may
serve
good
ends
.
But
it
requires
a
great
deal
of
wisdom
.
For
,
First
,
It
easily
mingles
it self
with
something
evil
,
and
is
corrupted
by
Covetousness
,
Slavish
fear
,
or
Self-love
:
Men
may
most
set
off
themselves
,
and
study
to
endear
themselves
most
,
when
they
commend
other
men
.
Secondly
,
It
is
easily
perverted
to
ill
ends
,
and
may
as
soon
make
me
prouder
,
as
better
.
Commendation
therefore
must
be
given
Justly
,
Seasonably
,
Proportionably
,
and
should
be
mixt
with
the
remembrance
of
God
,
as
Paul's
was
to
Philemon
,
ver.
4
,
5.
Flattery
is
sometimes
gross
,
in
words
;
commending
evil
,
and
calling
it
by
good
names
;
assenting
to
every
thing
at
a
venture
,
or
denying
without
reason
:
Magnifying
some
little
thing
beyond
its
desert
,
and
extenuating
some
foul
fault
into
a
meer
peccadillo
,
or
unavoidable
infirmity
.
Sometimes
it
is
more
fine
and
subtile
,
in
actions
;
in
a
crouching
,
truckling
,
over-obsequious
behaviour
.
I
need
say
no
more
of
Flattery
,
than
that
it
is
,
First
,
an
argument
of
a
mean
and
slavish
mind
.
The
truly
generous
mind
that
adores
truth
,
knows
not
how
to
give
flattering
Titles
.
Secondly
,
that
it
is
of
most
mischievous
consequence
,
and
very
pernicious
in
its
effects
;
because
it
in●●●●●
Princes
Courts
,
and
Great
Mens
Houses
.
Flatterers
by
blinding
the
Judgment
of
Princes
,
do
at
once
put
out
the
eyes
of
a
Nation
:
For
they
lead
●hose
out
of
the
way
,
who
when
they
are
misled
,
cause
the
rest
of
the
world
to
err
.
We
know
how
fatal
it
prov'd
to
Ah●●●
,
when
his
Chaplains
the
Prophets
,
and
the
Cour●●●
〈◊〉
together
to
deceive
him
.
Go
up
and
pr●s●●●
〈◊〉
the
Prophets
;
Let
thy
word
be
as
one
of
〈◊〉
says
the
Courtier
.
And
with
what
indignation
God
does
〈◊〉
the
daubing
of
these
Prophets
,
and
their
putting
〈◊〉
under
mens
heads
and
arms
,
the
Prophet
Ezekiel
does
acquaint
us
.
Lord
,
what
is
man
or
his
power
,
who
can
onely
kill
the
body
,
that
I
should
fear
and
flatter
him
in
any
thing
,
that
is
hateful
to
thee
!
What
Profit
or
Preferment
can
I
expect
from
man
that
shall
Countervail
thy
dishonour
,
or
the
prejudice
done
to
truth
and
holiness
,
by
sordid
Flattery
,
or
sinful
Complyance
!
Oh
that
the
interest
of
God
and
Religion
be
exalted
in
my
soul
far
above
all
these
petty
carnal
Considerations
!
And
oh
that
the
Messengers
of
God
would
seriously
examine
,
whether
they
be
not
the
servants
of
men
,
of
the
worst
part
of
men
,
even
their
lusts
,
by
imprisoning
the
Truth
,
lest
it
should
fly
in
some
honourable
or
worshipful
face
;
whether
they
do
not
tremble
to
speak
of
temperance
,
before
incestuous
Felix
;
or
whether
they
can
take
such
fair
leave
of
their
Patrons
,
as
Paul
took
of
his
Ephesians
,
I
have
kept
back
nothing
that
was
profitable
to
you
!
MEDITAT
.
LXXIX
.
Of
Worldly
Business
.
UNder
this
Phrase
,
The
World
,
is
comprehended
also
the
Work
,
Employment
and
Business
of
the
World
.
To
prefer
the
Business
of
this
World
before
God
,
denominates
a
predominant
Lover
of
the
World
.
God
has
indow'd
Man
with
active
Principles
,
designing
him
for
Business
.
To
be
active
,
is
to
be
like
God
,
who
is
life
it self
.
He
is
not
an
idle
Spectator
,
enjoying
himself
,
and
minding
nothing
else
;
neither
doing
good
nor
evil
,
(
as
some
prophane
men
in
the
Prophet
imagin'd
him
,
)
but
he
is
good
,
and
doth
good
.
An
idle
and
unactive
life
is
unmanly
and
infamous
.
No
station
does
exempt
men
from
Business
,
Gentlemen
and
Ladies
have
their
Callings
:
There
is
Business
accommodated
to
all
sorts
of
men
.
Having
already
of
Idleness
,
I
will
say
no
more
of
it
here
,
but
this
,
A
good
man
must
needs
love
Business
,
as
it
is
a
Vehicle
of
Grace
:
For
how
can
a
man
exercise
Righteousness
,
Mercy
or
Charity
,
without
Business
?
The
necessities
of
humane
life
are
so
many
,
either
our
own
own
or
other
mens
,
that
it
is
impossible
any
man
should
be
idle
,
but
who
is
of
an
idle
,
sensual
temper
.
To
prevent
mistakes
,
I
will
first
consider
what
is
not
to
prefer
the
business
of
the
World
before
God
.
To
be
diligent
and
industrous
in
our
Callings
,
with
a
good
design
,
is
not
it
.
To
be
more
in
worldly
Business
,
than
in
heavenly
,
is
not
it
.
God
himself
has
allow'd
six
dayes
to
one
.
To
employ
our
hands
in
working
,
more
than
in
lifting
up
to
Heaven
,
is
not
worldly
.
If
we
speak
properly
,
To
observe
due
measures
,
and
propound
right
ends
in
worldly
Business
,
is
Conformity
to
the
Will
of
God
,
and
heavenly
.
God
acted
like
himself
in
the
Creation
of
the
world
,
as
well
as
in
the
Redemption
of
it
;
and
so
do
godly
men
,
in
employing
themselves
about
worldly
Objects
,
as
well
as
spiritual
.
The
Angels
are
as
well
in
Heaven
when
they
are
employ'd
upon
Earth
,
in
preserving
the
goings
of
the
Saints
,
as
in
their
most
immediate
Contemplations
.
To
give
the
Precedency
to
worldly
Business
,
as
to
Management
and
Action
,
is
not
simply
,
and
always
it
.
A
lesser
Business
,
and
more
ignoble
,
may
be
prohic
&
〈◊〉
,
more
necessary
than
a
greater
,
and
preferrible
to
it
.
The
Necessities
of
the
Body
may
take
place
of
the
Conveniences
of
the
Soul
.
To
do
every
thing
in
its
proper
season
,
is
a
point
of
high
Wisdom
,
and
indeed
Religion
.
Let
us
always
remember
that
Religion
is
in
the
due
management
of
worldly
Business
,
as
well
as
otherwise
.
To
do
Works
of
Necessity
or
Charity
on
the
Lord's
day
,
is
not
it
.
To
have
a
reverend
esteem
for
that
day
,
is
good
and
necessary
:
Religion
flourishes
in
a
Kingdom
,
or
a
Soul
,
as
that
is
observed
.
But
yet
there
may
be
a
Superstition
in
it
;
which
our
Saviour
,
by
his
Example
and
Doctrine
has
endeavor'd
to
heal
.
The
Sabbath
was
made
for
man
,
and
must
give
place
to
him
:
But
let
all
take
heed
they
do
not
create
Necessities
,
or
pretend
them
,
as
I
doubt
too
many
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Physical
and
Chyrurgical
Tribe
do
.
To
put
ones
self
upon
Business
;
to
offer
ones
service
for
the
good
of
a
Neighbor
;
to
meddle
in
other
mens
matters
uncall'd
,
by
way
of
assistance
or
advice
;
to
prevent
Sin
or
Mischief
(
as
Lot
;
)
to
reconcile
Differences
(
as
Moses
)
is
not
it
.
I
do
not
think
that
either
Lot
in
his
Nay
,
my
Brethren
,
do
not
so
wickedly
;
nor
Moses
,
in
his
Wherefore
smitest
thou
thy
Fellow
?
were
Pragmatical
,
as
it
seems
they
were
then
interpreted
.
There
is
such
a
Fault
as
Pragmaticalness
;
but
a
Generous
Activity
,
and
Publick-Spiritedness
,
which
proceeds
from
an
Universal
Love
,
is
unjustly
branded
.
Yea
,
I
will
say
it
is
base
Cowardice
in
some
men
of
Abilities
,
to
hide
themselves
from
Business
,
and
from
the
Necessities
of
Mankind
,
(
that
is
,
from
their
own
flesh
)
under
this
pretence
,
That
they
will
not
be
Busie-bodies
.
It
is
better
to
offer
ones
self
ten
times
where
there
is
no
Need
,
than
to
deny
Assistance
once
where
there
is
.
Blessed
are
the
Peace-makers
,
said
the
great
Peace-maker
.
And
I
cannot
but
account
it
a
base
humor
,
to
reproach
Active
men
for
Busie-bodies
.
It
's
true
,
Christ
Jesus
would
not
meddle
with
things
not
belonging
to
him
;
but
as
to
the
things
belonging
to
him
,
he
sought
opportunities
for
Business
;
He
went
up
and
down
doing
good
.
MEDITAT
.
LXXX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Or
of
the
Love
of
Worldly
Business
.
BUT
there
is
a
love
of
worldly
Business
,
which
is
intemperate
,
and
a
symptom
of
a
worldly
mind
.
And
although
one
should
say
,
That
they
that
are
guilty
of
it
,
are
the
best
sort
of
Sensualists
,
(
because
Business
and
Action
is
a
better
thing
,
less
gross
,
more
agreeable
to
the
active
Nature
of
the
Soul
,
than
the
dull
love
of
Riches
)
yet
this
is
very
small
comfort
.
Some
dote
too
much
upon
their
own
worldly
Business
,
which
yet
is
materially
lawful
.
It
is
an
easie
thing
to
over-do
,
to
be
over-diligent
,
over-industrious
,
over-painful
.
Do
not
they
dote
upon
Business
,
who
are
employ'd
about
it
by
Day
,
dream
of
it
by
Night
,
pursue
it
with
a
hurry
inseparable
from
Fear
,
Perplexity
and
Discontent
,
that
will
be
ready
to
fall
out
with
God
or
man
,
if
they
put
any
stop
to
them
in
their
Business
.
Suppose
Business
to
be
lawful
,
yet
it
must
also
be
necessary
,
or
highly
convenient
,
to
justifie
mens
zeal
about
it
.
What
Necessity
is
there
,
or
Convenience
either
,
that
Rich
men
should
be
still
Richer
,
or
that
one
man
should
have
all
the
Trade
of
a
Town
?
To
clog
ones
self
with
worldly
Business
,
in
order
to
Self
enriching
,
and
growing
up
into
unnecessary
Grandeur
,
or
unwieldy
Bulk
in
the
World
,
argues
a
worldly
Spirit
.
To
busie
ones
self
,
in
order
to
the
molesting
and
troubling
of
other
men
,
to
be
Encouragers
of
Law
,
Troublers
of
Israel
,
argues
a
worldly
Mind
.
To
busie
ones
self
so
in
worldly
matters
,
as
to
exclude
or
retrench
heavenly
Business
,
not
to
subordinate
the
former
to
the
latter
,
to
love
Business
for
Business-sake
,
without
respect
to
any
good
to
be
done
thereby
,
argues
an
intemperate
Lover
of
worldly
Business
.
Some
concern
themselves
too
much
in
other
mens
Business
:
To
meddle
in
things
that
we
know
not
,
or
in
things
no
way
belonging
to
us
,
is
foolish
;
but
to
meddle
in
the
matters
of
other
men
,
to
do
them
mischief
,
is
wicked
.
The
Sycophantick
Delators
,
so
much
inveigh'd
against
by
the
old
Comedians
,
peep'd
and
pry'd
into
every
Conversation
,
to
pick
Quarrels
,
and
find
Faults
;
and
yet
the
Varlets
accounted
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
he
in
Aristophenes
brags
.
Such
a
kind
of
Fellow
was
Zibah
the
Servant
of
Saul
;
Such
an
one
the
King
of
Israel
suspected
the
King
of
Syria
,
Naaman's
Master
to
be
,
2
Kings
5.
7.
David
often
complains
of
this
sort
of
men
;
Doeg
the
Pick-thank
,
the
Emblem
of
a
Sycophantick
Courtier
,
and
other
of
Saul's
Courtiers
,
that
digg'd
Pits
for
him
,
laid
Snares
for
him
;
that
said
,
When
will
he
slip
i●
fall
,
that
we
may
surprize
him
?
To
love
to
know
the
Faults
of
men
,
is
not
a
good
temper
;
yea
,
it
is
painful
to
a
godly
mind
.
To
look
into
the
Faults
of
men
,
to
bring
them
to
punishment
,
may
be
a
good
work
;
it
may
be
done
sincerely
,
for
the
execution
of
some
good
Law
that
is
of
moment
;
it
may
possibly
be
in
mercy
to
the
Offender
,
and
out
of
pure
kindness
;
as
if
one
should
say
,
I
love
him
,
therefore
I
will
get
him
punisht
.
But
men
are
not
generally
of
so
pure
and
publick
a
Spirit
:
They
are
so
revengeful
,
so
covetous
,
that
makes
the
Office
of
Informers
hardly
thought
of
;
and
it
is
accounted
a
fault
to
be
inquisitive
into
the
faults
of
other
men
.
It
is
hard
to
find
an
Informer
out
of
pure
zeal
or
love
to
truth
;
but
Mercenaries
and
pick-thanks
enough
.
Flatterers
are
generally
busy-bodies
:
For
how
shall
they
ingratiate
themselves
with
their
great
mast●●●
,
but
with
the
faults
of
other
men
.
But
to
lay
snares
for
the
righteous
,
to
watch
for
their
halting
,
to
seek
occasions
against
a
man
in
the
matter
of
his
God
,
though
a
Law
would
favour
,
is
wicked
,
and
much
resembles
that
great
busy-body
that
goes
up
and
down
continually
seeking
to
devour
.
Daniels
accusers
had
a
Law
to
justify
them
;
yet
I
doubt
not
but
they
were
wicked
Informers
for
all
that
.
Curiosity
,
or
an
intemperate
desire
to
be
acquainted
with
other
mens
secrets
,
nothing
belonging
to
us
,
argues
vanity
of
mind
,
and
a
spirit
not
well
conversant
at
home
;
and
may
be
reduc'd
to
the
disease
of
●tching
ears
.
There
are
secrets
of
Nature
,
of
Religion
,
of
ones
own
Soul
,
to
be
enquir'd
into
,
and
it
●s
is
as
laudable
to
enquire
into
them
:
We
need
not
lust
after
the
secrets
of
other
men
.
Besides
it
is
uneasy
to
be
trusted
with
them
:
It
makes
a
man
a
slave
if
he
do
not
reveal
them
,
and
a
knave
if
he
do
.
Lord
,
Thou
art
life
it self
,
and
a
pure
Act
;
thou
art
good
,
and
dost
good
continually
;
thou
hast
endow'd
me
with
an
activenature
,
thou
hast
furnisht
me
with
business
enough
of
mine
own
,
and
other
mens
,
for
this
world
,
and
for
the
future
;
suffer
me
not
to
hide
my
●and
in
my
bosom
,
and
to
look
on
as
an
idle
specta
tor
unconcern'd
,
but
maugre
all
temptations
from
the
Flesh
,
the
Devil
and
the
World
,
imitate
thy
active
and
benificent
Nature
!
But
O
Eternal
Wisdom
,
teach
me
to
order
my
Actions
with
discretion
,
to
lay
out
my self
in
Actions
pure
,
proper
,
profitable
.
Grant
,
that
I
may
not
be
impure
and
unprofitable
,
like
a
stagnant
Pool
;
nor
yet
troublesome
,
nor
offensive
,
like
an
overflowing
Torrent
;
ever
flowing
,
but
without
inundation
;
ever
running
,
but
so
,
as
ever
within
my
own
Banks
;
not
hiding
my
Light
under
a
Bushel
,
yet
shining
within
my
own
sphere
!
MEDITAT
.
LXXXI
.
Of
the
Fashions
of
the
World
.
THere
are
some
things
in
the
World
that
are
not
properly
call'd
Business
,
which
yet
to
prefer
before
God
,
denominates
a
man
worldly
;
and
these
are
the
Fashions
of
the
World
.
I
cannot
properly
call
it
Pride
,
Covetousness
,
or
Voluptuousness
,
to
conform
to
these
,
and
yet
it
is
carnal
.
There
are
indeed
civil
and
innocent
Fashions
of
the
World
,
to
which
to
conform
,
is
no
Fault
;
nay
,
considering
Man
as
a
Member
of
Society
,
seems
expedient
.
Matters
of
Apparel
,
so
far
as
ones
Quality
,
Estate
,
Health
,
and
other
considerable
circumstances
will
allow
:
Matters
of
Salutation
,
of
civil
Courtesie
and
Respect
,
seem
to
be
of
this
sort
.
Nay
,
to
be
singular
in
these
,
especially
to
place
Religion
in
them
,
and
to
make
Conscience
of
Nonconformity
to
them
,
seems
to
be
an
Argument
of
Superstition
and
Weakness
,
and
of
a
mind
not
understanding
its
just
Liberty
,
or
valuing
it self
by
false
measures
.
But
to
follow
any
evil
or
suspected
Mode
or
Guise
,
because
it
is
a
Custom
,
and
Fashionable
,
is
a
fashioning
ones
self
according
to
the
World
,
or
being
conformed
to
this
present
evil
World
.
To
lust
after
every
new
Fashion
,
though
never
so
costly
,
inconvenient
,
exotick
,
and
to
be
catching
it
up
greedily
,
is
an
argument
of
a
light
mind
,
and
unconstant
:
yea
,
and
it
is
a
very
troublesom
thing
,
not
to
be
able
to
keep
in
a
Fashion
,
till
one
be
well
warm
in
it
.
For
a
free
Nation
to
dote
upon
the
Fashions
of
other
Nations
,
seems
to
be
ungenerous
,
and
a
kind
of
subjecting
themselves
,
and
to
be
a
cause
of
confusion
;
and
it
is
observed
to
be
prejudicial
to
the
Trade
and
Wealth
of
a
Nation
.
I
think
I
have
read
of
Laws
somewhere
made
against
bringing
in
of
strange
Fashions
:
At
least
the
Precept
of
the
wise
Preacher
will
fairly
reach
them
,
Pro.
24.
21.
Meddle
not
with
them
that
are
given
to
change
.
All
following
of
Fashions
that
is
in
conjunction
with
Pride
,
Prodigality
,
Wantonness
,
and
is
either
the
Parent
or
Child
of
fleshly
Lust
,
is
a
symptom
of
a
worldly
mind
,
and
denominates
a
Lover
of
the
World
:
And
to
prefer
the
Fashions
of
the
World
before
Sobriety
,
Modesty
,
Charity
,
Humility
,
or
Truth
,
is
to
prefer
the
World
before
God
.
I
restrain
not
Fashion
to
Apparel
,
but
extend
it
toall
matters
of
Opinion
or
Conversation
.
If
they
be
Works
of
Darkness
,
we
are
flatly
forbidden
to
have
any
fellowship
with
them
,
though
they
be
committed
at
Noon-day
,
though
they
have
a
general
Approbation
,
or
Publick
Sanction
.
If
it
be
an
evil
,
though
a
multitude
have
made
it
a
Fashion
,
we
are
not
to
follow
it
.
Alas
!
How
great
a
number
of
People
are
led
wholly
by
Example
:
that
examine
nothing
,
judge
nothing
,
make
no
choice
of
any
thing
;
but
live
meerly
by
this
Maxim
,
To
do
as
the
most
do
;
yea
,
and
that
even
in
things
relating
to
Religion
it self
.
The
greatest
part
follow
what
is
most
Fashionable
,
even
in
the
Worship
of
God
.
It
may
happen
indeed
that
what
is
most
Fashionable
,
may
be
good
:
But
whether
it
be
so
or
no
,
it
matters
not
to
them
;
for
they
proceed
not
by
the
Goodness
of
the
thing
,
but
by
the
Fashionableness
of
it
:
so
that
though
it
be
good
,
it
is
no
vertue
in
them
that
follow
it
;
for
if
any
other
way
quite
different
should
be
in
Fashion
,
they
would
follow
that
too
.
If
we
could
suppose
a
thing
purely
indifferent
,
it
were
no
Fault
to
follow
it
according
as
it
is
usual
or
fashionable
:
Nay
,
it
would
rather
seem
an
argument
of
a
proud
and
quarrelsome
mind
,
not
to
do
it
.
But
I
cannot
conceive
how
any
thing
in
actu
exercito
,
can
be
called
indifferent
:
For
when
Humane
Acts
are
circumstantiated
,
they
become
prudent
or
imprudent
,
comely
or
uncomely
,
fit
or
unfit
for
their
ends
,
that
is
,
good
or
evil
,
all
of
them
.
What
is
the
Worship
of
the
whole
Vulgus
of
the
Papists
,
but
an
Apish
imitation
of
a
received
Mode
and
Fashion
?
And
it
were
to
be
wish'd
,
that
Protestants
,
who
have
a
better
Worship
,
had
generally
any
better
ground
for
it
than
they
.
Lord
,
I
know
that
Man
is
a
sociable
Creature
,
apt
to
imitate
what
is
exemplified
to
him
,
loth
to
be
singular
;
and
also
that
his
Soul
is
now
so
sunk
into
his
Senses
,
that
he
is
more
prone
to
follow
the
sight
of
his
Eyes
,
than
the
light
of
Reason
,
which
thou
hast
set
up
to
guide
him
.
Alas
!
I
see
such
a
Fashion
is
not
safe
to
imitate
,
yet
I
find
it
hard
to
resist
:
If
I
be
carried
down
the
stream
,
I
may
be
drown'd
in
Perdition
;
if
I
strive
against
it
,
I
must
take
much
pains
,
and
be
counted
a
Fool
for
my
pains
too
:
Oh
that
by
thy
grace
,
thou
would'st
so
refine
,
exalt
,
enable
and
ennoble
my
reason
,
that
it
may
exercise
a
just
dominion
over
Flesh
and
Sense
,
and
powerfully
to
direct
me
to
the
pursuit
of
whatever
is
just
and
holy
,
and
good
in
thy
eyes
,
though
●●
be
not
fashionable
in
the
eyes
of
men
!
MEDITAT
.
LXXXII
.
Of
Swearing
.
AMongst
the
Fashions
of
the
World
,
I
cannot
but
a
little
think
(
and
yet
cannot
well
endure
to
think
)
of
Swearing
.
I
cannot
well
tell
to
what
Head
of
the
Worldly
Life
to
reduce
Swearing
,
except
it
be
to
the
Fashions
of
the
World
.
Sure
it
cannot
be
the
love
of
Profit
,
nor
of
Pleasure
,
nor
a
desire
of
Honor
,
that
puts
men
upon
this
;
and
yet
it
is
worldly
,
and
a
symptom
of
a
prophane
mind
.
Men
do
not
ordinarily
get
any
thing
by
Swearing
,
except
it
be
in
Cases
of
False
Swearing
,
where
they
sell
their
Oaths
to
serve
another
mans
interest
.
This
is
so
hateful
a
Practice
,
so
like
that
of
Judas
(
for
indeed
it
is
a
setting
of
God
himself
to
Sale
)
that
though
it
should
bring
in
Thirty
pieces
of
Silver
,
or
some
such
small
matter
,
one
would
think
no
man
should
dare
to
make
the
Bargain
.
But
the
ordinary
fashionable
Swearing
in
common
Discourse
gets
nothing
;
nor
is
it
with
any
design
to
get
,
that
I
can
imagine
.
Nay
,
it
may
reasonably
be
supposed
to
be
to
mens
Loss
:
For
it
very
much
tends
to
the
weakning
of
a
mans
Reputation
in
the
apprehension
of
all
sober
men
,
(
with
whom
it
is
a
Maxim
,
That
he
that
will
swear
,
will
lye
)
and
that
is
certainly
to
men
Worldly
disadvantage
.
In
the
common
notion
of
Pleasure
,
it
cannot
be
Pleasant
;
it
relieves
no
Hunger
,
quenches
no
Thirst
,
gratifies
no
Sense
.
Nay
it
is
harsh
to
the
Ear
,
and
must
needs
be
unpleasant
to
the
Conscience
,
that
at
any
times
reflect
upon
it
.
It
is
shameful
and
dishonourable
amongst
all
sober
persons
;
and
conciliates
no
honour
or
real
respect
with
them
that
are
themselves
addicted
to
it
;
being
common
to
the
meanest
and
basest
of
men
,
as
well
as
to
the
best
Gentleman
of
them
all
Nay
,
they
that
are
addicted
to
this
vice
,
do
not
ordinarily
allow
it
in
their
Servants
and
Children
;
and
sometimes
will
not
seek
to
tell
us
so
.
And
what
,
has
the
Devil
found
out
something
that
is
devilish
and
damning
,
that
is
neither
Profitable
,
Pleasant
,
nor
Honourable
?
Is
it
not
strange
that
that
Monster
should
have
any
Voluntiers
in
his
service
,
that
will
serve
him
without
any
wages
at
all
;
and
serve
him
so
vigorously
too
,
as
if
they
would
take
Hell
by
storms
,
and
the
Kingdom
of
darkness
by
violence
!
Oh
it
is
the
Fashion
,
it
is
an
argument
of
an
agreeable
temper
,
and
a
mind
not
hatefully
squeamish
.
And
oh
God
,
How
should
thy
Soul
but
be
avenged
on
such
a
Nation
as
this
,
that
has
entertain'd
such
a
Fashion
as
this
!
What
pity
can
possibly
be
shewn
to
such
desperate
Wretches
,
who
will
needs
go
to
Hell
in
State
,
and
perish
Modishly
!
And
is
there
no
plausibler
Pretence
than
Fashion
?
Yes
,
some
think
they
come
off
better
,
that
impute
it
to
Passion
:
They
were
angry
,
they
were
affronted
,
abused
,
they
could
not
be
believed
.
In
short
,
such
and
such
things
would
make
any
man
mad
,
and
who
could
forbear
Swearing
?
Alas
what
miserable
shifts
are
these
;
to
confess
madness
,
for
the
excuse
of
folly
;
to
take
Sanctuary
in
Scylla
,
to
escape
Carybdis
.
Shall
violent
passions
be
brought
to
excuse
swearing
,
when
themselves
cannot
be
excus'd
?
If
it
be
a
sin
to
swear
,
is
it
not
a
greater
●o
swear
in
a
mad
mood
?
To
be
at
all
possest
with
a
Devil
of
Passion
is
sad
and
grievous
,
though
it
be
a
dumb
Devil
:
But
if
it
be
such
a
Devil
as
we
read
of
(
Luk.
9.
)
that
makes
a
man
cry
out
,
and
foame
again
,
it
is
much
more
dreadful
.
Or
shall
we
say
that
sin
is
lessened
,
by
being
multiply'd
;
after
the
manner
of
a
River
cut
into
many
Channels
?
A
River
so
cut
,
will
indeed
be
the
less
River
;
but
it
will
have
never
the
less
water
,
if
you
take
it
in
all
the
Channels
.
If
swearing
in
a
mad
mood
and
violent
passion
be
the
less
sin
,
because
of
the
passion
;
yet
that
part
of
the
sin
which
is
wanting
in
the
Oath
,
will
be
found
in
the
Passion
.
Some
excuse
the
matter
by
the
seldomness
of
it
:
Now
and
then
they
rap
out
an
Oath
;
but
it
is
out
of
forgetfulness
,
and
unawares
;
yea
possibly
they
wipe
their
mouths
with
a
God
forgive
me
that
I
should
swear
.
This
indeed
will
excuse
a
tanto
,
the
seldomer
the
better
:
But
Christ
Jesus
commands
,
Swear
not
at
all
,
which
refers
to
time
,
as
well
as
things
.
This
nowand-then-swearing
is
an
argument
of
a
mind
forgetful
of
God
;
which
is
a
Character
bad
enough
.
Allow
our selves
in
this
,
and
it
will
soon
multiply
.
I
wonder
men
should
excuse
themselves
in
this
sin
by
the
infrequency
of
it
,
more
than
in
others
.
No
body
says
,
I
steal
but
an
Horse
or
two
in
a
Year
;
I
play
the
Whore
or
the
Whoremaster
but
twice
or
thrice
a
week
:
yet
one
would
think
there
were
more
temptations
to
either
of
those
,
than
to
Swearing
.
How
many
soever
the
faults
of
good
men
are
,
yet
I
suppose
it
is
a
very
rare
thing
to
find
a
Godly
swearer
,
a
man
of
true
Seriousness
,
and
hearty
Religion
.
That
will
adventure
by
this
Method
,
to
vent
his
Passion
,
adorn
his
Discourse
,
or
humour
the
Company
.
If
by
Seldom
,
be
meant
,
that
we
never
swear
but
solemnly
,
in
a
weighty
matter
,
and
such
an
one
too
,
as
cannot
otherwise
be
known
,
or
will
not
be
believ'd
,
accompany'd
with
a
just
reverence
of
God
,
(
such
as
we
read
of
sometimes
in
the
History
of
Abraham
,
Jacob
,
David
,
and
in
the
Writings
of
St.
Paul
)
let
such
swearing
pass
for
a
part
of
Gods
Worship
.
But
rash
and
unnecessary
swearing
though
it
be
never
so
seldom
,
proceeds
from
the
Devil
,
says
our
Saviour
;
and
leads
to
him
,
says
his
Apostle
(
Jam.
5.
12.
)
and
therefore
I
may
safely
say
is
a
prefering
of
the
World
before
God
.
If
it
be
by
the
Creator
,
it
is
blasphemous
;
if
by
the
Creature
,
idolatrous
.
This
puts
me
in
mind
of
another
excuse
for
swearing
:
they
only
swear
some
petty
Oath
;
no
blasphemy
,
no
bloody
Oaths
,
as
they
call
them
.
But
I
hope
these
petty
Oaths
are
more
,
than
yea
or
nay
,
and
if
so
,
they
are
forbidden
in
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Swear
not
at
all
.
Nay
,
that
prohibition
seems
to
be
meant
principally
of
swearing
by
the
Creature
,
as
appears
by
what
follows
in
the
Text.
To
attest
a
Creature
,
as
if
it
knew
our
hearts
,
or
were
able
to
judge
us
,
is
ridiculous
idolatry
.
To
swear
by
the
Creature
,
is
to
take
Gods
Name
in
vain
:
for
it
is
a
manifest
abusing
of
his
works
.
The
Blessed
Virgin
was
an
excellent
piece
of
Divine
Handy-work
,
but
she
was
not
made
to
swear
by
:
This
is
an
Honour
hatt
she
never
dream'd
of
,
when
she
Prophesy'd
that
all
Generations
should
call
her
Blessed
.
All
our
Divines
(
I
think
)
agree
,
that
Swearing
is
an
Act
of
Worship
:
How
strangely
then
do
Protestants
contradict
themselves
,
that
deny
the
worshiping
of
Saints
,
and
yet
swear
ordinarily
by
the
Lady
;
and
yet
more
Nonsensically
than
so
too
,
when
they
swear
by
the
Mass
,
which
yet
they
deny
to
be
.
The
Example
of
David
and
others
,
saying
,
As
thy
Soul
liveth
,
will
not
justifie
:
The
best
Expositors
say
it
is
no
more
,
than
As
sure
as
thou
livest
.
Nay
,
Estius
,
and
other
learned
Commentators
say
,
That
Joseph's
life
of
Pharaoh
,
(
for
so
the
words
are
in
the
Hebrew
)
are
but
a
vehement
ob●estation
,
others
make
them
a
Prayer
;
and
those
that
make
them
an
Oath
,
blame
him
for
it
.
Sure
I
am
,
the
Example
of
Joseph
will
not
so
much
justifie
,
as
the
express
Prohibition
of
Jesus
will
condemn
.
And
what
a
weight
does
the
Apostle
James
lay
upon
this
?
He
ushers
it
with
an
Above
all
things
my
Brethren
;
and
backs
it
with
the
greatest
argument
,
danger
of
damnation
,
Jam.
5.
12.
God
grant
me
to
live
under
the
authority
of
thy
holy
Word
!
Lord
,
charge
it
severely
upon
my
heart
,
and
the
hearts
of
all
men
,
frequently
and
affectionately
to
consider
such
passages
of
thy
holy
Word
as
these
are
:
Whatsoever
is
more
than
Yea
and
Nay
,
cometh
of
evil
:
Swear
not
,
●est
ye
fall
into
condemnation
;
for
every
idle
word
men
must
give
account
.
By
thy
words
thou
shalt
be
justify'd
,
and
by
thy
words
thou
shalt
be
condemned
:
If
any
man
bridle
his
tongue
,
the
same
is
a
perfect
man
!
MEDITAT
.
LXXXIII
.
Of
Worldly
Wisdom
in
general
.
AMongst
other
things
of
the
World
,
the
Scripture
also
makes
mention
of
worldly
Wisdom
.
This
is
so
corrupt
a
thing
,
that
it
is
put
in
opposition
to
the
Grace
of
God
,
by
the
Apostle
Paul
,
2
Cor.
1.
12.
and
in
the
same
place
to
simplicity
and
godly
sincerity
.
It
is
described
by
the
Apostle
James
,
to
be
Earthly
and
Sensual
;
and
is
said
to
be
accompany'd
with
envyings
and
strivings
of
heart
▪
We
may
more
fully
see
what
it
is
by
its
opposite
,
the
Wisdom
that
is
from
above
:
this
is
pure
,
peaceable
,
gentle
,
easie
to
be
entreated
,
full
of
mercy
and
good
fruits
,
without
hypocrisie
and
partiality
:
So
then
the
worldly
Wisdom
is
envious
,
contentious
,
cruel
,
unmerciful
,
unfruitful
,
hypocritical
and
partial
,
and
the
worldly-wise-man
is
a
hater
of
God
.
This
worldly-wise-man
is
not
one
that
understands
the
World
,
and
knows
the
guise
of
it
;
though
he
know
it
so
well
,
that
a
Creeple
is
not
able
to
halt
before
him
.
He
is
not
one
that
understands
the
business
of
the
World
,
the
best
Markets
and
Bargains
,
the
most
advantageous
way
of
Trading
,
the
best
seasons
of
Buying
and
Selling
,
and
getting
Gain
.
He
is
not
one
that
is
subtile
in
counsel
,
and
knows
how
to
antevert
,
suppress
,
over-reach
an
Enemy
,
so
wise
was
Hushai
,
the
Friend
of
David
,
the
Friend
of
God
.
But
,
in
general
,
he
is
wise
to
do
evil
,
(
as
the
Devil
is
)
to
advance
the
interest
of
the
World
,
and
the
Flesh
,
above
the
Interest
of
God
,
above
Justice
,
Truth
,
Charity
,
Peace
,
Purity
:
and
is
more
particularly
described
by
the
Apostle
Paul
and
St.
James
.
He
is
described
by
the
Apostle
Paul
,
as
one
double
and
unsincere
;
by
the
Apostle
James
,
as
one
impure
,
envious
,
contentious
,
harsh
,
implacable
,
merciless
,
unfruitful
,
partial
,
and
hypocritical
.
It
is
evident
by
the
light
of
Scripture
,
that
all
these
things
,
viz.
Impurity
,
Envy
,
Contentiousness
,
&c.
are
works
of
the
Flesh
,
Earthly
,
Devilish
,
and
certain
symptoms
of
the
spirit
of
the
World
,
and
of
a
Lover
of
the
World
,
in
whom
the
Love
of
the
Father
is
not
.
It
is
pity
to
let
all
these
pass
with
a
general
Animadversion
onely
,
they
are
proper
Subjects
of
a
distinct
Meditation
.
But
in
the
mean
time
,
what
matter
of
sorrow
and
astonishment
does
this
general
Observation
administer
!
Good
God
,
If
these
Sins
of
the
Spirit
be
certain
Symptoms
of
a
Worldly
Mind
,
and
Companions
of
the
Worldly
Wisdom
,
How
does
the
whole
World
lie
in
Wickedness
!
How
far
has
the
Serpentine
Poyson
diffus●d
it self
!
Alas
,
Who
has
not
some
of
the
Spawn
of
it
in
him
!
I
see
Man
did
not
in
vain
eat
of
the
Tree
of
Knowledge
,
of
the
Tree
to
be
desired
to
make
one
wise
▪
For
he
is
thereby
grown
very
wise
to
do
evil
;
and
the
Children
of
this
World
are
more
skill'd
in
their
impure
Wisdom
,
than
the
Children
of
Light
in
the
pure
.
MEDITAT
.
LXXXIV
.
Of
Impure
Wisdom
.
THE
Wisdom
which
is
from
above
is
pure
,
says
the
Apostle
James
:
From
whence
it
follows
by
the
opposition
,
That
the
worldly
Wisdom
is
impure
.
I
take
Pure
,
to
be
a
general
description
of
the
heavenly
Wisdom
,
and
all
the
species
▪
following
do
partake
of
it
,
so
the
worldly
Wisdom
is
in
general
impure
.
All
Sin
indeed
is
Impurity
,
the
properest
description
of
it
.
Therefore
the
Devil
himself
is
in
the
Gospel
describ'd
by
this
especially
,
The
Vnclean
Spirit
.
So
that
I
will
not
make
Impurity
in
the
Abstract
a
distinct
Head
of
Meditation
,
but
will
a
little
insist
upon
impure
Wisdom
in
the
Concrete
,
without
interfering
with
any
of
the
Particulars
that
follow
in
the
Text.
Impure
Wisdom
is
a
Symptom
of
a
Worldly
Mind
.
Now
as
the
pure
Wisdom
is
,
as
the
Apostle
phraseth
it
,
to
be
wise
unto
that
which
is
good
,
Rom.
16.
19.
So
the
impure
Wisdom
is
,
to
be
wise
to
do
evil
,
as
the
Prophet
phraseth
it
,
Jer.
4.
22.
Of
this
there
are
several
kinds
,
besides
what
the
Apostle
reckons
up
in
the
following
words
.
They
are
impurely
wife
,
who
make
use
of
their
cunning
or
subtilty
to
undermine
or
over-reach
others
in
Transactions
,
contrary
to
Plainness
and
Simplicity
!
That
take
advantage
of
others
Ignorance
or
Weakness
in
matter
of
Consultation
,
Bargain
,
Law
,
or
the
like
,
to
hurt
them
.
That
also
is
impure
Wisdom
,
which
serves
Oppression
and
Violence
.
Thus
wise
were
Pharaoh
and
his
Egyptian
Counsellors
:
They
took
a
wise
course
,
but
what
was
it
for
?
To
oppress
and
murder
,
Exod.
1.
10.
Come
,
let
us
deal
wisely
,
&c.
Was
it
not
a
cunning
way
of
killing
,
to
make
the
Midwives
,
the
Lucinae
,
to
be
the
Instruments
of
ushering
the
Children
into
the
shades
of
death
;
to
escape
the
guilt
of
drowning
them
,
by
only
bidding
them
to
drown
one
another
?
That
also
is
impure
Wisdom
,
that
serves
the
Lust
of
Fornication
and
Adultery
.
I
have
read
of
many
witty
devices
for
the
satisfaction
of
Lust
;
the
Poets
furnish
us
with
abundance
of
them
,
even
amongst
their
very
Gods
.
And
I
think
the
Moral
of
all
those
Transformations
of
himself
that
Jupiter
made
,
is
nothing
else
but
to
describe
this
amarous
Impurity
,
this
impure
Wisdom
.
That
of
the
golden
shower
especially
,
is
acted
over
every
day
;
whereby
many
handsome
Bodies
are
debauched
,
and
pretty
People
corrupted
.
What
female
constitution
so
hard
and
dry
,
as
not
to
be
softned
by
a
shower
of
gold
,
especially
if
it
come
from
above
?
But
the
Scripture
instance
is
most
authentick
,
of
subtile
Jonadab
who
taught
his
Friend
Amnon
a
way
,
how
he
might
satisfie
his
Lust
upon
his
Sister
Tamar
,
2
Sam.
13.
That
also
is
impure
wisdom
,
that
serves
Ambition
.
How
wonderful
witty
some
men
are
to
contrive
their
own
advancement
!
How
Courtly
and
Complimental
is
Absalom
!
He
condescends
to
kiss
the
ordinary
sort
of
people
,
to
gain
them
.
Oh
how
humble
is
the
proud
Absal●●
!
Would
any
one
have
thought
that
his
kissing
their
faces
,
was
only
in
order
to
their
kissing
his
hand
?
Yea
,
the
good
man
is
troubled
to
see
all
Israel
to
be
as
Sheep
with
a
Shepherd
;
he
pities
them
,
that
ail'd
nothing
;
he
asperses
the
Government
,
though
it
was
the
Government
of
his
Father
;
and
promises
fairly
,
if
he
were
made
Judge
in
the
Land
▪
That
also
is
impure
wisdom
,
that
makes
Laws
for
Snares
;
in
what
kind
of
Society
soever
it
be
,
it
matters
not
.
God
gives
no
Laws
,
but
what
are
for
our
good
,
and
if
men
make
Laws
,
which
they
matter
not
much
,
whether
they
be
broken
or
kept
,
so
they
may
but
have
an
occasion
to
exact
the
Penalty
,
it
is
far
from
the
Nature
of
God
,
and
the
Method
of
Him
that
governs
the
World
.
This
is
to
debauch
Justice
,
and
make
her
a
Bawd
to
Covetousness
or
Revenge
.
This
was
the
wicked
wisdom
of
Daniel's
Enemies
,
and
of
the
Hea●hens
persecuting
the
Christians
.
Near
of
Kin
to
this
,
is
that
wisdom
that
lays
Baits
,
and
offers
Temptations
to
men
,
to
cause
them
to
offend
,
and
then
punishes
them
for
offending
.
The
Egyptians
first
opprest
the
Israelites
,
and
made
them
mad
,
and
then
punish'd
th●
〈◊〉
for
Complaining
and
Mutiny
.
It
is
good
to
have
faithful
Servants
;
but
to
lay
Baits
for
them
,
and
tempt
them
to
unfaithfulness
,
seems
to
be
the
method
of
impure
wisdom
.
Whatever
may
be
said
in
commendation
of
Jehu's
zeal
in
destroying
the
Baa●●tes
,
his
wisdom
in
inviting
them
to
a
Sacrifice
,
and
engaging
them
in
Idolatry
first
,
looks
like
a
Serpentine
device
.
It
is
the
wisdom
of
the
Devil
,
to
make
men
to
sin
,
and
then
torment
their
Consciences
even
to
despair
,
because
they
have
sinned
.
There
are
several
other
kinds
of
impure
wisdom
,
but
possibly
they
may
fall
under
some
of
the
Particulars
that
follow
in
the
Text
,
I
will
therefore
next
meditate
of
those
Particulars
.
MEDITAT
.
LXXXV
.
Of
Envy
and
Envious
Wisdom
.
THE
Earthly
,
Fleshly
,
and
Devilish
Wisdom
,
is
described
more
particularly
by
the
bitter
Envying
with
which
it
is
attended
,
or
which
it
does
attend
upon
.
Envy
springs
from
Poverty
:
And
although
it
be
found
in
great
and
rich
men
,
yet
it
is
when
they
fansie
themselves
poor
;
and
herein
indeed
they
are
inferior
to
them
whom
they
envy
.
The
more
pure
and
perfect
any
Being
is
,
the
more
free
from
Envy
.
The
All-sufficient
God
envies
no
good
to
his
Creature
.
However
these
words
are
to
be
understood
—
Now
lest
he
put
forth
his
hand
,
and
take
of
the
Tree
of
Life
,
&c.
It
is
plain
and
certain
,
that
God
desires
that
all
men
should
be
saved
,
and
come
unto
the
knowledge
of
the
Truth
.
He
was
so
far
from
envying
the
station
of
man
,
that
he
hedg'd
him
in
with
a
severe
Threatning
;
and
so
far
from
envying
his
Recovery
,
that
he
sent
his
Son
to
make
a
painful
Inquiry
,
a
diligent
Search
for
him
,
to
seek
and
to
save
that
which
was
lost
.
The
holy
Angels
,
his
Menial
Servants
,
imitate
him
;
they
continue
their
despised
Ministry
to
wretched
Man
,
contribute
what
they
can
to
his
Conversion
,
and
rejoice
in
it
.
The
Rhetorical
description
that
the
Prophet
makes
of
the
welcome
that
the
damned
or
the
miserable
give
to
the
Babylonish
Monarch
,
Isa.
14.
9.
as
fitly
agrees
to
them
:
Their
Charity
rejoices
,
as
much
as
the
others
Malignity
.
The
Sun
in
the
Firmament
,
as
if
it
were
afraid
that
Man
should
lie
in
darkness
,
rises
and
rejoices
to
run
its
Race
,
and
without
disdain
or
envy
sheds
abroad
its
influences
upon
the
fairest
,
and
the
vilest
parts
of
the
World
.
The
Rain
descends
upon
the
barren
ground
to
enrich
it
,
and
upon
the
Rich
to
make
it
yet
richer
.
The
richer
any
Man
is
in
any
endowment
or
accomplishment
,
the
less
he
is
grieved
at
the
prosperity
of
others
.
The
contented
Man
,
be
he
who
he
will
,
is
the
Richest
;
therefore
he
is
the
freest
from
Envy
.
When
the
Devil
was
fallen
from
his
Happiness
,
he
envied
the
Happiness
of
Man
yet
standing
,
and
sought
to
bring
him
into
the
same
condemnation
with
himself
;
so
that
the
Wisdom
that
serves
Envy
,
may
well
be
called
Devilish
.
But
it
is
well
call'd
Earthly
too
;
for
it
is
found
predominant
in
none
but
earthly
minds
.
David
indeed
cast
an
envious
glance
at
the
prosperity
of
the
wicked
men
of
his
time
,
Psal.
73.
3.
But
it
was
but
a
glance
,
he
did
not
allow
himself
in
it
;
he
calls
himself
a
Fool
,
and
a
Beast
for
it
,
ver.
22.
But
a
predominant
envious
temper
is
worldly
;
it
is
contrary
to
the
Divine
temper
of
Charity
,
and
to
the
nature
of
that
blessed
Being
,
whose
Name
is
Love
.
The
Wisdom
that
serves
Envy
,
is
a
worldly
Wisdom
.
Envy
travels
with
many
Plots
and
Projects
,
and
Serpentine
Wiles
,
to
supplant
its
Rivals
,
and
undermine
its
Superiors
.
Envious
Men
are
the
eldest
Sons
of
the
old
Serpent
;
they
resemble
him
,
as
being
his
genuine
Off-spring
,
and
most
natural
Spawn
:
Them
therefore
he
inspires
,
and
assists
with
his
Wiles
and
Methods
.
O
my
Soul
,
let
not
thin●
Eye
be
evil
,
because
God's
is
good
!
But
rejoice
rather
in
all
the
Bounty
of
God
express'd
towards
all
men
.
Rejoice
in
them
all
,
as
if
they
were
thy
own
,
which
is
the
honestest
way
of
making
them
thine
own
.
Do
Men
excel
thee
in
Vertue
?
Imitate
them
.
Do
they
excel
thee
in
Wealth
,
Power
,
or
Preferment
?
Rather
pity
them
,
and
fear
for
them
,
lest
their
Prosperity
destroy
them
,
than
envy
them
.
The
Instances
of
the
Envious
Wisdom
are
such
as
these
.
One
while
Envy
will
break
out
into
open
Wars
,
kill
and
slay
all
before
it
.
How
did
the
two
proud
Princes
fill
all
Italy
with
Blood
and
Confusion
;
of
which
their
own
Poet
assigns
a
cause
,
in
the
character
that
he
gives
of
them
—
Nec
ferre
potest
Coesarve
priorem
,
Pompejusve
parem
.
Another
while
it
lays
snares
privily
,
and
like
a
deadly
Pestilence
,
walks
in
the
dark
;
like
a
Serpent
in
the
way
,
like
an
Adder
in
the
path
,
that
biteth
the
Horse-heels
,
so
that
his
Rider
shall
fall
backward
.
One
while
it
rages
,
and
professes
its
self
an
Enemy
;
another
while
it
glavers
,
and
makes
great
shew
of
friendship
.
Saul
possess'd
with
this
Devil
,
will
give
away
his
Daughter
;
if
by
her
he
may
ensnare
the
man
that
had
kill'd
his
Thousands
.
One
while
it
will
behave
it self
proudly
,
to
outvy
a
Competitor
;
another
while
it
will
behave
it self
humbly
,
lick
the
dust
,
prostrate
it self
shamefully
,
lie
down
under
the
feet
of
its
Rival
,
if
by
that
means
he
may
be
made
to
stumble
and
fall
:
He
croucheth
and
humbleth
himself
,
that
the
Rival
may
fall
by
that
means
.
Sometimes
it
acts
by
Cruelty
,
as
in
Cain
;
sometimes
by
Policy
,
as
in
the
Patriarchs
;
sometimes
it
is
covetous
,
and
receives
money
,
as
in
the
chief
Fathers
,
Gen.
37.
sometimes
it
is
prodigal
,
and
spends
money
,
as
in
the
chief
Priests
,
Mat.
26.
Sometimes
it
will
put
on
the
Vizard
of
Devotion
,
as
in
Jezabel
.
This
same
was
a
dear
Daughter
of
the
Serpent
;
her
he
inspir'd
with
special
Wiles
to
get
Naboth's
Vincyard
,
as
we
read
in
the
Story
,
1
Kings
21.
All
these
,
and
the
like
to
these
,
are
Instances
of
the
Serpentine
Wisdom
;
and
such
a
kind
of
Wisdom
,
to
serve
the
designs
of
Envy
,
is
a
Symptom
of
a
Lover
of
the
World
.
Lord
,
Give
me
that
full
contentment
with
my
own
condition
,
that
true
valuation
of
things
,
that
sincere
love
of
all
men
,
that
I
may
not
envy
any
;
and
that
this
may
be
my
rejoicing
at
the
last
,
the
testimony
of
my
Conscience
,
that
in
simplicity
,
and
godly
sincerity
,
not
with
fleshly
wisdom
,
but
by
the
grace
of
God
,
I
have
had
my
conversation
in
the
world
!
MEDITAT
.
LXXXVI
.
Of
Contentiousness
,
and
Contentious
Wisdom
.
COntentiousness
and
Strivings
are
another
work
of
the
Flesh
,
and
a
Symptom
of
a
worldly
Mind
.
To
contend
,
and
that
earnestly
too
,
for
the
Truth
,
is
not
the
worldly
Contention
.
Though
the
Truth
be
never
so
mean
,
we
ought
to
contend
earnestly
,
and
suffer
all
things
,
rather
then
deny
it
:
But
some
Truths
are
so
mean
,
that
a
man
ought
not
to
contend
for
the
propagation
of
them
,
nor
suffer
for
the
profession
of
them
.
I
believe
that
Paul
had
a
Cloak
,
and
I
would
suffer
a
man
to
take
my
Coat
,
and
Cloak
also
,
rather
than
deny
it
:
But
it
is
such
a
Truth
,
as
I
would
not
contend
for
the
profession
or
propagation
of
,
nor
trouble
the
Churches
peace
,
nor
the
Consciences
of
men
about
.
I
cannot
tell
whether
many
matters
of
Order
and
Discipline
may
not
be
of
the
same
value
with
the
Apostles
Cloak
:
possibly
they
hang
as
loose
from
the
Essentials
of
Religion
,
as
his
Cloak
did
from
him
,
and
Religion
may
live
and
be
kept
warm
without
them
.
But
to
contend
earnestly
,
to
strive
unto
blood
for
the
defence
of
the
Essential
things
of
Religion
,
is
Heroical
,
and
an
argument
of
a
powerful
Lover
of
God
.
To
contend
about
worldly
Interests
,
if
they
be
weighty
,
if
they
cannot
be
amicably
adjusted
,
so
it
be
with
moderation
,
charity
,
and
meekness
,
and
no
more
zeal
than
bears
proportion
to
the
thing
in
controversie
,
before
a
lawful
Judge
,
is
not
the
Worldly
Contention
.
There
is
a
sort
of
Magisterial
men
who
will
condemn
every
man
for
contentious
that
appears
in
vindication
of
his
own
right
,
though
never
so
duly
;
nay
,
that
will
brand
every
man
for
obstinate
and
quarrelsome
,
that
will
not
tamely
suffer
himself
to
be
captivated
by
their
reasonings
,
be
they
never
so
weak
;
and
pin
hisr
Faith
upon
their
Sleeve
,
though
it
be
never
so
ragged
or
rotten
.
These
men
themselves
are
the
most
contentious
,
and
the
truest
Authors
of
Schism
.
But
the
Worldly
contention
is
,
when
men
contend
eagerly
or
chargeablely
about
small
matters
;
or
are
resolv'd
to
part
with
nothing
of
their
right
in
any
case
for
peace
sake
.
When
men
delight
to
be
in
Controversies
,
and
to
have
their
hand
against
every
man
.
As
some
Fishes
delight
in
muddied
or
troubled
waters
,
so
some
men
are
never
in
their
own
element
but
then
.
When
men
contend
to
shew
their
own
Parts
,
to
ostentate
their
Power
,
or
merely
for
the
Sensual
pleasure
of
overcoming
:
all
this
is
carnal
.
It
is
contentious
wisdom
,
when
men
are
cunning
and
active
to
beget
and
promote
differences
in
the
World
.
It
is
strange
but
true
,
that
some
men
love
divisions
in
the
World
,
for
divisions
sake
,
after
the
example
of
the
Devil
;
though
many
do
it
out
of
pride
or
covetousness
.
The
Serpent
was
cunning
to
sow
discord
between
God
and
Man
,
and
they
are
of
a
Serpentine
breed
that
are
ingenious
and
studious
to
make
dissention
.
There
are
several
instances
of
this
contentious
wisdom
.
The
choosing
of
a
fit
season
is
one
instance
;
as
the
inimicus
homo
that
came
by
night
(
Mat.
13.
25.
)
While
men
slept
,
the
Enemy
came
and
sowedtares
.
The
observing
of
the
temper
of
men
,
and
falling
in
whith
them
,
when
they
are
angry
or
discontent
;
as
the
Counsellors
of
Ahashuerus
did
,
when
they
perceived
him
to
have
taken
an
offence
against
the
Queen
.
Or
observing
the
condition
of
men
,
as
being
opprest
,
to
put
them
upon
Sedition
,
or
Tumult
,
after
the
example
of
Jeroboam
.
Or
aggravating
Injuries
and
Faults
.
What
,
put
up
this
Affront
,
this
Wrong
,
this
Injury
,
this
Loss
?
Mort
te
satius
est
.
They
that
hang
Peace
and
Union
upon
unnecessary
and
impracticable
terms
,
are
contentious
,
though
they
make
never
so
many
Pretensions
to
hide
the
matter
.
To
prefer
Contention
before
Peace
,
Division
before
Union
,
though
by
that
division
we
might
serve
a
worldly
Interest
of
our
own
,
is
worldly
:
It
is
to
trouble
the
Waters
,
that
we
may
fish
in
them
,
I
mean
get
money
,
or
strengthen
our
Parties
.
How
dear
ought
Peace
and
Union
to
be
to
all
good
Men
!
Are
not
Dissentions
devilish
?
The
Devil
himself
has
his
Name
Sathan
,
from
being
an
Adversary
.
Are
they
not
beastly
?
For
the
Beasts
meerly
for
Appetite
sake
,
fall
out
with
,
and
worry
one
another
.
Be
sure
contentious
Men
are
the
worst
,
and
the
most
lustful
sort
of
Men
:
Whence
come
wars
and
fightings
from
amongst
you
,
but
from
your
lusts
,
&c.
Jam.
4.
1.
Wilt
thou
,
O
my
Soul
,
imitate
Devils
or
Beasts
,
or
the
worst
of
Men
!
God
forbid
.
O
blessed
God
,
infinite
Wisdom
,
How
peaceable
are
all
thy
wise
Counsels
,
to
reconcile
men
to
thy self
,
and
to
one
another
!
Thy
Laws
serve
to
this
end
:
Thou
hast
created
a
beautiful
harmony
in
the
whole
World
;
ye●
the
very
contending
parts
thereof
make
for
the
union
o●
the
whole
;
Thou
hast
joined
Peace
on
earth
with
glory
to
thy self
in
the
Highest
;
Thou
hast
promised
the
greatest
blessings
to
Peace-makers
;
Oh
inspire
me
,
and
all
men
,
with
that
Divine
Spirit
of
Love
,
that
peaceable
Wisdom
which
comes
from
above
,
and
conducts
the
Souls
of
men
thither
,
from
whence
it
and
they
proceeded
,
even
to
blessed
Self
!
MEDITAT
.
LXXXVII
.
Of
Implacableness
,
and
implacable
Wisdom
.
AN
implacable
spirit
,
is
a
Worldly
spirit
.
The
onely
holy
Implacableness
is
,
never
to
be
reconciled
to
sin
,
to
hate
it
with
a
perfect
hatred
.
The
Nature
of
God
can
never
be
reconcil'd
to
Sin
,
till
Light
and
Darkness
be
reconcil'd
:
-
But
God
is
easily
reconcil'd
to
the
penitent
Sinner
,
and
so
ought
we
.
Good
men
are
very
placable
,
as
appears
in
the
Examples
of
Joseph
towards
his
Brethren
,
of
David
towards
Abigail
,
and
Shimei
,
and
many
more
.
For
they
remember
what
is
charg'd
upon
them
,
If
thy
Brother
sin
against
thee
seven
times
a
day
,
and
so
oft
repent
,
thou
shalt
forgive
him
.
I
suppose
also
they
think
and
argue
with
themselves
,
What
are
the
Injuries
done
to
me
,
in
comparison
of
the
Offences
that
I
commit
against
God
?
And
have
not
I
much
more
reason
to
forgive
,
than
to
expect
Forgiveness
?
It
is
not
Implacableness
to
suspend
trust
and
confidence
towards
a
person
,
that
has
Notoriously
deceiv'd
,
though
he
profess
Repentance
,
till
we
have
had
good
experience
of
his
faithfulness
;
but
when
we
have
good
proof
,
we
ought
to
restore
him
into
the
same
place
in
our
hearts
,
that
ever
he
had
.
It
is
implacableness
,
when
men
will
not
forgive
and
forget
;
that
is
,
not
to
remember
,
as
to
retaliate
,
or
upbraid
,
or
so
much
as
to
bear
a
grudge
.
Especially
if
satisfaction
be
offer'd
,
or
repentance
profest
;
yea
though
neither
be
,
yet
we
ought
to
be
easy
to
forgive
,
and
of
a
readiness
to
be
reconcil'd
,
when
ever
terms
are
offered
.
Yea
though
no
terms
of
reconciliation
be
offer'd
,
no
satisfaction
made
,
no
repentance
profest
,
we
ought
on
our
part
to
lay
down
all
enmity
,
to
be
free
from
all
hatred
towards
our
brother
.
Hatred
(
says
the
excellent
Dr.
Moor
)
lies
cross
in
the
heart
of
a
good
man
.
If
thy
brother
repent
,
forgive
him
:
True
,
but
that
does
not
imply
,
that
if
he
do
not
repent
,
we
should
not
forgive
him
.
We
ought
after
the
Example
of
God
,
to
seek
reconciliation
,
and
propound
terms
of
reconciliation
though
we
be
the
party
offended
;
and
to
seek
to
bring
an
offending
brother
to
repentance
,
not
so
much
in
order
to
our
forgiving
him
,
as
because
it
is
a
saving
a
Soul
from
Hell
,
because
it
is
for
his
good
to
repent
.
For
vengeance
is
not
ours
;
the
Sun
should
not
go
down
upon
our
wrath
.
Anger
may
pass
through
the
mind
of
a
wise
man
,
but
it
resteth
and
lodgeth
onely
in
the
bosom
of
fools
.
Some
are
so
implacable
,
that
no
tract
of
time
shall
wear
out
their
resentments
,
no
submission
can
allay
,
no
gifts
remove
,
no
intercession
asswage
them
;
but
they
demise
their
hatred
unto
heirs
and
executors
,
and
entail
the
quarrel
upon
posterity
.
If
these
men
could
alledge
an
Ordinance
of
God
for
this
,
such
an
one
as
Israel
had
to
authorize
them
to
an
endless
war
against
Amalek
,
it
would
excuse
them
well
:
but
till
then
,
it
must
pass
for
a
work
of
the
flesh
,
and
an
imitation
of
the
grand
hater
of
mankind
.
The
Implacable
Wisdom
is
cunning
to
conceal
its
resentments
that
they
shall
not
be
discern'd
,
that
in
due
time
it
may
execute
revenge
so
as
not
to
be
avoided
.
It
instructs
men
in
many
wily
methods
,
to
contrive
ways
of
revenge
,
to
make
and
take
fit
opportunities
.
Absalom
made
as
if
he
took
no
notice
of
the
injury
done
his
Sister
for
the
space
of
two
full
years
:
After
that
he
invites
his
Brother
Amnon
to
a
Feast
,
to
make
him
drunk
,
that
he
might
then
quarrel
with
him
,
and
kill
him
:
He
conceals
his
anger
from
his
Brother
,
He
〈◊〉
neither
good
nor
bad
to
Amnon
(
a
Hebrew
Phrase
,
s●gnifying
to
take
no
notice
of
a
thing
:
)
nay
I
suppose
he
conceal'd
it
from
his
Sister
too
,
praying
her
not
to
regard
it
,
because
he
was
her
Brother
.
He
makes
shew
of
extraordinary
love
,
he
invites
him
especially
to
the
Sheep-shearing
:
All
this
while
his
heart
gathers
mischief
to
it self
,
and
treasures
up
wrath
against
the
day
of
the
execution
of
it
.
Blessed
God
,
the
most
graciously-natur'd
Being
,
who
hast
forgiven
me
an
hundred
Talents
,
let
it
not
seem
grievous
in
my
eyes
to
remit
a
f●w
Pence
to
my
offending
Brother
.
Let
thy
forgiving
be
my
Example
to
encourage
me
to
forgive
;
and
let
my
ap●ness
to
forgive
,
be
my
Argument
to
prove
that
I
am
forgiven
!
MEDITAT
.
LXXXVIII
.
Of
Unmercifulness
,
and
Merciless
Wisdom
.
THe
Wisdom
which
is
from
above
,
is
full
of
Mercy
;
therefore
that
which
is
Cruel
and
Merciless
,
is
Sensual
,
Worldly
,
and
Devillish
.
Mercifulness
is
an
Attribute
of
God
,
wherein
he
seems
to
Glory
;
he
makes
it
his
Name
,
whereby
he
would
be
known
and
call'd
:
The
Lord
proclaimed
the
Name
of
the
Lord
,
The
Lord
God
,
Merciful
and
Gracious
,
Long-suffering
,
abundant
in
Goodness
and
Truth
,
keeping
Mercy
for
Thousands
,
forgiving
iniquity
,
transgression
,
and
sin
,
Exod.
34.
6
,
7.
Here
are
ten
Phrases
of
like
importance
:
And
as
for
his
Justice
,
it
is
onely
added
in
short
,
that
he
will
by
no
means
clear
the
guilty
.
What
Comparison
can
there
be
in
Infinites
?
And
yet
the
Psalmist
exalting
the
Merciful
nature
of
God
,
tells
us
that
his
Mercies
are
over
all
his
Works
;
and
else
where
,
his
Mercies
are
far
above
the
Heavens
.
Angels
and
Good
Men
are
commended
for
this
,
The
Angels
watch
for
the
good
and
safety
of
the
Elect
,
and
bear
them
up
in
their
hands
.
Good
men
are
Merciful
,
they
Give
,
they
Lend
,
they
Pity
,
they
Help
and
Heal
,
they
do
Good
to
Enemies
,
they
Forgive
,
and
Pray
that
God
would
do
so
too
;
Lord
lay
not
this
sin
to
their
charge
.
On
the
other
hand
,
the
nature
of
the
Devil
is
cruel
murderous
;
He
was
a
Murderer
from
the
beginning
:
and
his
eldest
Son
Cain
imitated
him
exactly
for
Envy
and
Murder
.
There
is
a
great
deal
of
cruelty
in
taking
away
the
life
of
a
man
unjustly
;
in
extream
corrections
,
that
do
not
reach
the
life
;
yea
in
the
execution
of
a
just
sentence
of
death
or
punishment
,
there
may
be
much
cruelty
in
the
Executioner
or
Spectators
;
according
to
that
true
saying
of
the
Moralist
,
Ferus
est
qui
fruitur
paena
.
In
many
other
things
there
is
much
cruelty
.
There
are
not
onely
bloody
Souldiers
,
cruel
Gladiators
and
Assassinates
;
but
cruel
Masters
to
Servants
,
both
in
imposing
of
work
,
and
withholding
of
maintenance
:
Cruel
Landlords
,
that
squeeze
and
grind
their
poor
Tenants
.
Cruel
Patrons
,
that
consume
what
their
Clients
have
,
in
procuring
for
them
what
they
want
.
Cruel
Physicians
and
Chirurgions
,
who
maintain
Diseases
and
prolong
Sores
;
who
take
pleasure
in
the
pain
,
and
find
their
own
health
in
the
sickness
of
their
Patients
.
Cruel
Magistrates
,
who
govern
their
People
with
Scorpions
instead
of
Scepters
.
Cruel
Ministers
,
that
either
starve
or
poyson
the
Souls
of
men
.
Nay
there
are
Cruel
Friends
:
I
expect
it
will
be
asked
:
How
that
can
be
?
For
ought
I
see
,
the
greatest
cruelties
are
practised
under
the
notion
of
friendship
.
The
oppressing
Usurer
would
have
you
think
,
he
befriends
you
,
when
he
consumes
you
;
that
he
supports
you
,
when
he
supplants
you
;
that
he
heals
your
disease
,
when
he
encreases
it
;
that
he
secures
you
,
when
indeed
he
secures
your
Estate
to
himself
:
A
kindness
much
like
that
of
him
who
open'd
our
Mother
Eve
her
eyes
a
little
at
present
,
but
spoyl'd
her
sight
for
ever
after
.
Your
oppressing
Neighbour
would
be
thought
friendly
,
when
he
gives
you
the
bitter
pill
of
a
dear
bargain
,
sugar'd
with
six
months
time
for
Payment
.
This
kind
of
Friendship
is
just
like
Hercules
his
dealing
with
Anteus
in
the
story
:
you
would
have
thought
he
had
been
lovingly
hugging
and
embracing
the
Giant
in
his
arms
,
when
he
was
indeed
choaking
and
strangling
him
.
They
that
have
no
compassion
on
the
miserable
,
whether
they
be
poor
or
sick
,
or
sinful
;
much
more
they
that
trample
upon
those
,
whom
God
hath
cast
down
,
scorn
them
whom
men
have
harm'd
,
and
take
away
the
garment
of
the
naked
from
him
,
(
as
Eliphaz
speaketh
)
are
nothing
of
kin
to
God
,
nor
God
to
them
,
nor
shall
ever
be
owned
for
his
children
,
till
Ostriches
are
found
hatcht
under
the
wings
of
Storks
.
The
Cruel
Worldly
Wisdom
is
that
which
is
cunning
to
invent
torments
.
Many
Heathenish
Tyrants
of
old
have
been
famous
for
this
hellish
ingenuity
.
And
the
Modern
Papists
have
endeavoured
to
match
them
;
as
may
appear
to
any
that
reads
the
story
of
the
Persecutions
in
Picdmont
,
written
by
the
ingenious
and
faithful
Historian
Sir
Samuel
Morland
;
and
by
the
History
of
the
Irish
Rebellion
.
The
Holy
History
furnishes
us
with
Examples
of
many
whom
the
Devil
(
the
great
Proloctonus
)
has
inspir'd
with
Cruel
Wisdom
.
Thus
Cruelly
wise
was
Achitophel
aginst
the
life
of
good
King
David
;
and
Haman
and
his
Accomplices
against
the
Jews
.
What
an
hellish
Device
was
that
,
to
cut
off
such
a
mighty
Nation
,
Man
,
Woman
,
and
Child
,
by
the
edge
of
the
Sword
,
and
all
for
a
little
Unmartialness
found
in
one
Male-content
Melancholist
amongst
them
.
The
offering
up
of
poor
children
to
Molech
was
cruel
and
unmerciful
:
But
the
Wisdom
of
this
cruelty
appear'd
in
the
loud
beating
of
Drums
,
and
other
noises
,
made
on
purpose
to
secure
their
ears
from
any
complaints
that
might
affect
them
,
and
baracado
up
their
hearts
against
all
compassion
.
To
burn
the
children
was
cruelty
,
to
drown
their
cry
was
cruel
wisdom
.
And
do
we
not
every
day
see
what
devices
and
shifts
unmerciful
men
use
,
that
they
may
not
shew
Mercy
,
and
to
prevent
all
occasions
or
temptations
so
to
do
;
stopping
their
ears
,
shutting
their
doors
,
getting
out
of
the
way
,
pretending
not
to
be
at
home
,
or
not
at
leisure
,
when
the
poor
would
beg
or
borrow
ought
of
them
?
The
Comedian
Plautus
has
well
describ'd
this
churlish
uncharitable
wisdom
in
the
person
of
Euclio
;
and
the
wise
Solomon
in
his
Prov.
3.
28.
Go
and
come
again
to
morrow
.
Lord
let
me
be
rather
accounted
a
pooor
shiftless
fool
,
than
either
be
wise
to
do
evil
,
or
not
to
do
good
?
MEDITAT
.
LXXXXIX
.
Of
Unfruitful
Wisdom
.
THe
Heavenly
Wisdom
is
full
of
good
fruits
;
the
unfruitful
then
must
needs
be
earthly
and
worldly
.
Concerning
Unfruitfulness
I
have
in
part
prevented
my self
in
my
Meditation
of
Idleness
:
But
yet
there
are
several
things
to
be
considered
further
.
To
do
ill
,
and
to
do
nothing
,
are
both
kinds
of
Idleness
:
And
though
it
may
not
look
like
good
Grammer
,
I
am
sure
it
is
good
Divinity
,
that
to
be
wise
to
do
nothing
,
is
to
be
wise
to
do
evil
.
Eliphaz
indeed
in
Job
says
,
that
he
that
is
wise
may
may
be
profitable
to
himself
:
and
sure
he
ought
to
be
profitable
to
others
also
.
Whatever
gifts
the
good
Spirit
of
God
sheds
forth
upon
men
,
are
given
them
to
profit
with
,
saith
the
Apostle
.
The
most
precious
mettals
profit
nothing
.
Nisi
temperato
splendeant
usu
;
and
elsewhere
,
Celata
virtus
paulum
distat
inertiae
.
A
fool
holding
his
tongue
(
they
say
)
may
pass
for
a
wise
man
:
But
sure
I
am
that
a
wise
man
holding
his
tongue
differs
little
from
a
fool
.
Is
there
not
a
wise
man
amongst
you
?
The
Apostle
implyes
that
it
becomes
wise
men
to
be
active
,
to
do
good
to
compose
differences
.
Oh
but
our
wise
men
account
it
a
piece
of
their
wisdom
,
not
to
put
their
fingers
into
the
fire
,
(
as
they
call
it
,
)
when
there
is
no
need
.
It
is
very
true
;
but
if
there
be
never
so
much
need
,
it
is
all
one
with
many
of
these
wise
men
.
For
my
part
,
I
beleive
it
will
be
an
hard
thing
to
find
any
place
of
society
of
men
,
where
there
is
not
need
of
wise
mens
advice
and
interposition
,
which
some
invidiously
brand
by
the
Phrase
of
putting
their
fingers
into
the
fire
.
To
these
wise
men
one
may
well
apply
the
Text
:
It
is
better
to
put
a
finger
into
the
fire
,
then
having
all
ones
fingers
safe
to
be
cast
into
hell-fire
:
For
that
it
will
come
to
;
Take
and
cast
the
unprofitable
servant
into
outer
darkness
,
Mat.
25.
30.
The
particular
account
of
the
servants
wickedness
,
is
his
Slothfulness
and
Unprofitableness
.
Poor
Fools
!
One
would
pity
them
that
have
a
Prize
put
into
their
hands
,
and
know
not
how
to
improve
it
.
But
these
wicked
wise
men
,
who
will
pity
;
that
have
a
prize
put
into
their
hands
,
and
will
not
improve
it
?
Every
man
ought
to
esteem
all
his
endowments
as
a
common
good
,
in
which
all
mankind
has
some
interest
.
He
that
wrapt
up
his
Talent
in
a
Napkin
,
was
to
his
Lord
as
if
he
had
imbezzeled
it
.
The
Covetous
,
of
whom
it
expresly
said
that
God
abhors
them
,
though
they
have
neither
Child
nor
Brother
,
and
have
ab
undantly
enough
for
themselves
,
yet
are
griping
and
heaping
,
and
love
riches
for
riches
sake
.
And
are
not
they
somewhat
a-kin
to
them
,
that
scrape
together
a
great
deal
of
Wisdom
,
and
Learning
,
merely
for
their
own
pleasure
,
and
satisfaction
;
by
which
no
body
shall
be
the
better
,
but
themselves
;
and
indeed
themselves
the
worse
:
for
to
him
that
knows
to
do
good
and
does
it
not
,
to
him
it
is
sin
.
The
industry
of
the
Bee
is
to
be
commended
in
gathering
Honey
;
but
her
sensuality
in
eating
it
all
up
,
and
invidiousness
in
for
bidding
others
to
partake
of
it
,
spoils
her
Character
.
To
bring
forth
a
cluster
now
and
then
will
not
serve
to
denominate
a
man
frui●ful
:
There
must
be
a
proportion
between
Wisdom
and
Communication
:
To
whom
much
is
given
,
of
him
much
shall
be
required
.
The
Heavenly
Wisdom
is
full
of
good
fruits
.
Communication
is
the
wise
mans
Charity
,
Such
as
I
have
,
I
give
thee
.
The
poor
wise
mans
Charity
was
his
advice
,
Eccles.
9.
And
it
is
almost
as
good
in
earnest
,
as
it
was
in
jest
,
S●ire
tuum
nihil
est
,
nisi
,
&c.
Lord
,
settle
this
pers●●asion
in
my
heart
,
that
I
was
not
born
,
nor
any
way
accomplisht
for
my self
alone
;
and
that
nothing
is
to
be
sought
or
desired
as
an
Ornament
and
Embellishment
of
my
own
particular
Being
,
but
as
a
common
good
;
which
every
one
that
needs
,
has
some
title
to
,
as
well
as
I●
And
that
although
it
is
a
pleasant
life
to
live
in
the
meditation
and
love
of
God
,
yet
that
an
active
life
,
and
a
life
of
communication
,
is
no
less
amiable
and
loving
too
.
Oh
give
me
a
store
of
things
new
and
old
to
communicate
;
a
free
heart
to
communicate
them
,
and
an
aptitude
to
do
it
;
that
I
may
neither
be
an
empty
Vessel
,
nor
as
a
full
Vessel
sealed
up
,
nor
as
a
Vessel
unsealed
,
but
wanting
vent
;
but
full
,
free
,
and
having
a
faculty
to
communicate
!
MEDITAT
.
XC
.
Of
Partiality
,
and
Partial
Wisdom
.
TO
value
any
Party
or
Person
more
than
Truth
or
Equity
,
is
a
Branch
of
Worldly
Love
,
and
a
Symptom
of
a
Worldly
Mind
.
God
is
an
Impartial
Estimator
,
and
will
be
an
Impartial
Judge
.
He
has
often
declar'd
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
we
ought
to
resemble
him
.
He
will
neither
favor
the
Rich
in
judgment
,
nor
pity
the
Poor
;
but
Righteous
and
Unrighteous
shall
divide
the
World
.
Oh
that
this
Doctrine
were
thoroughly
believ'd
▪
Great
men
would
not
then
think
of
breaking
thorough
then
,
as
they
do
now
;
and
poor
men
would
not
hope
to
skulk
,
and
be
overlook'd
.
It
is
not
Partiality
to
esteem
one
man
above
another
,
according
as
they
are
valuable
for
true
worth
.
To
value
men
or
things
according
to
Truth
,
as
they
deserve
,
is
a
Perfection
;
God
does
so
.
Different
dealings
with
men
,
is
not
sinful
Partiality
,
when
they
deserve
to
be
differently
dealt
with
.
To
discriminate
between
a
Penitent
,
and
Tender-hearted
Offender
,
and
an
obstinate
one
,
in
administring
Correction
,
is
a
sort
of
Justice
,
not
Partiality
;
because
gentle
usage
,
and
a
moderation
of
Punishment
is
due
to
their
temper
.
But
to
estimate
Persons
by
any
carnal
or
secular
Consideration
,
or
to
favour
them
for
selfish
and
Worldly
Advantages
,
or
to
prefer
the
maintaining
of
a
Party
,
because
it
maintains
us
;
the
Defence
of
an
Opinion
,
because
we
have
espoused
it
,
before
Truth
and
Righteousness
,
is
Partiality
.
Partial
Wisdom
finds
out
Wiles
and
Ways
(
to
excuse
that
in
a
mans
self
,
which
he
would
condemn
and
punish
in
another
;
and
to
punish
that
in
one
whom
he
hates
,
which
he
would
not
punish
in
himself
,
or
any
person
beloved
.
Thus
partial
was
the
Patriarch
Judah
;
he
had
a
mind
to
punish
that
Fault
in
his
Daughter-in-law
,
which
he
himself
was
most
guilty
of
,
Bring
her
forth
,
and
let
her
be
burnt
.
Partial
Wisdom
instructs
men
to
find
out
Arguments
to
defend
a
Party
that
they
live
by
;
a
Craft
that
they
get
their
Wealth
by
;
an
Opinion
that
Custom
or
Worldly
Interest
commands
them
to
support
.
What
is
all
that
witty
Rhetorick
,
that
cunning
Logick
,
which
the
Papists
use
to
defend
the
way
and
Doctrine
of
the
Church
,
in
whose
bosome
they
lie
,
and
are
kept
warm
;
but
so
many
Instances
of
this
partial
Wisdom
.
They
seek
the
prosperity
of
Babylon
,
meerly
because
in
her
Prosperity
themselves
do
prosper
.
Lord
,
Grant
that
Truth
may
be
the
Standard
,
by
which
I
may
weigh
and
measure
,
estimate
and
judge
of
all
things
!
That
I
may
know
no
interest
,
but
the
interest
of
Righteousness
to
command
my
apprehensions
and
sentiments
;
no
worldly
Bias
to
pervert
the
regular
and
steady
motions
of
my
judgment
or
affections
!
That
I
may
judge
of
all
things
as
they
are
;
and
of
those
that
are
,
according
to
God!
MEDITAT
.
XCI
.
Of
Hypocrisie
in
General
.
HYpocrisie
is
an
artificial
kind
of
Lying
;
God
is
Truth
,
and
he
abhors
Hypocrites
and
Hypocrisie
;
that
is
,
they
are
directly
contrary
to
his
Nature
.
The
general
Notion
of
Hypocrisie
is
,
pretending
to
be
,
and
have
,
and
do
,
what
one
is
not
,
hath
not
,
doth
not
.
This
is
not
simply
,
and
in
it self
evil
.
Have
we
not
read
what
David
did
,
1
Chron.
14.
and
that
by
Divine
Command
;
and
the
Israelites
in
the
Civil
Wars
against
Benjamin
;
how
they
pretended
to
run
away
,
but
did
not
,
and
yet
were
guiltless
.
Nay
,
God
himself
sometimes
makes
things
to
seem
otherwise
than
they
are
;
as
when
he
made
the
waters
to
seem
like
blood
,
to
bring
in
the
Moabites
to
Battel
;
and
made
the
Babylonians
to
hear
noise
of
War
,
when
there
was
no
Enemy
.
But
this
Hypocrisie
becomes
sinful
by
Accident
,
by
some
ill
Attendants
,
or
ill
Designs
in
the
Action
.
It
is
not
absolutely
sinful
for
a
man
to
dissemble
his
person
;
for
a
wise
man
to
seem
as
if
he
understood
not
,
for
a
fool
to
seem
understanding
,
for
a
rich
man
to
dissemble
his
riches
,
or
a
poor
man
his
poverty
:
Christ
Jesus
himself
sometimes
conceal'd
his
purposes
,
and
made
shew
of
the
contrary
;
as
in
the
case
of
the
Disciples
going
to
Emmaus
.
But
this
dissembling
becomes
evil
,
by
evil
accidents
;
and
is
carnal
,
if
it
be
attended
with
pride
,
unbelief
,
slavish
fear
,
atheisticalness
,
or
if
it
serve
a
dolus
malus
.
The
King
of
Israel
might
disguise
himself
and
go
into
the
Battail
:
But
if
he
think
to
cheat
the
eye
,
or
escape
the
hand
of
God
by
this
means
,
his
atheisticalness
,
not
his
hypocrisy
,
is
sinful
.
The
Queen
of
Israel
might
disguise
her self
and
seem
another
woman
:
But
if
she
think
to
deceive
the
Prophet
or
the
God
of
the
Prophet
,
therein
she
is
Atheistical
.
It
was
not
Sauls
disguising
himself
,
but
his
consulting
with
the
Devil
,
that
was
his
sin
.
What
was
extraordinary
in
Davids
dissembling
before
Acish
,
and
Jacobs
before
Isaac
,
I
know
not
.
But
there
seems
to
be
so
much
in
it
,
that
I
had
rather
excuse
them
charitably
,
than
boldly
imitate
either
of
them
.
This
sinful
Hypocrisy
is
either
in
things
Civil
or
Religious
.
The
Civil
Hypocrisy
may
be
very
wicked
,
and
a
Symptom
of
an
earthly
mind
.
As
when
men
profess
and
pretend
to
Trades
,
Arts
or
Sciences
which
they
understand
not
;
when
men
poofess
to
be
Teacher
of
others
,
when
themselves
had
need
to
be
taught
.
Hereby
they
deceive
men
,
in
imposing
false
Wares
or
Doctrines
upon
them
.
O●
when
men
pretend
to
Love
and
Friendship
,
●n
purpose
to
deceve
,
to
make
men
less
jealous
,
to
trust
them
,
and
relie
upon
them
—
per
amici
fallere
nomen
.
Abner
died
as
a
fool
,
that
is
,
by
deceit
,
as
the
manner
of
fools
is
to
perish
.
Or
when
men
pretend
much
love
and
kindness
,
and
yet
mean
no
such
thing
;
but
do
fail
them
to
whom
they
pretend
it
.
Or
pretend
much
love
,
on
purpose
to
make
a
prey
of
men
;
as
the
Whore
in
the
Proverbs
of
Solomon
,
Prov.
30.
20.
MEDITAT
.
XCII
.
Of
Scripture
Hypocrisy
,
and
Hypocritical
Wisdom
.
THe
Hypocrisie
which
the
Scripture
so
often
condemns
,
and
so
vehemently
inveighs
against
,
is
in
short
a
pretending
to
that
Religion
,
which
indeed
a
man
has
not
.
And
this
is
done
two
ways
,
by
the
Amolition
of
Vice
,
and
by
the
Ostentation
of
Vertue
.
In
general
,
all
Christians
(
taken
in
opposition
to
Heathens
)
that
are
not
renewed
in
the
Spirit
of
their
minds
,
nor
conformed
to
the
Image
of
Christ
,
are
Hypocrites
.
All
Professors
of
Religion
,
that
profess
the
true
God
,
are
entred
into
a
Covenant
Relation
,
are
Baptized
into
the
Name
of
Christ
,
have
taken
upon
them
to
sight
for
him
against
the
World
,
the
Flesh
,
and
the
Devil
,
and
yet
are
strangers
to
true
Regeneration
,
are
of
a
worldly
Spirit
,
and
a
fleshly
mind
,
are
Hypocrites
.
We
use
indeed
to
distinguish
between
the
Prophane
and
the
Hypocrites
;
and
the
Prophane
bless
themselves
that
they
are
not
Hypocrites
,
they
think
they
do
not
act
deceitfully
in
their
Profession
,
because
they
make
no
Profession
at
all
.
This
were
a
miserable
excuse
,
if
it
were
true
,
but
it
is
false
:
For
they
do
profess
Christianity
,
and
by
being
concern'd
in
the
Sacraments
of
the
Gospel
,
do
undertake
the
Duties
of
the
Gospel
,
and
lay
claim
to
the
blessings
of
it
.
Nay
,
they
themselves
will
tell
you
,
That
they
hope
to
be
saved
,
as
well
as
the
greatest
Professors
of
them
all
.
And
sure
they
cannot
think
to
be
saved
by
a
Gospel
,
which
they
do
not
own
.
It
seems
as
if
Hell
were
inhabited
with
these
two
sorts
of
People
only
,
Hypocrites
Unbelievers
;
as
if
the
Text
should
say
,
Unbelievers
,
and
False
Believers
;
Heathens
,
and
Christians
:
For
there
must
be
a
kind
of
Believing
to
make
up
an
Hypocrite
.
So
then
,
Prophaneness
does
not
hinder
men
from
being
Hypocrites
;
it
only
makes
them
the
more
gross
and
impudent
Dissemblers
,
the
more
notorious
Mockers
of
God
.
To
profess
Religion
and
Vertue
,
is
not
of
it self
Hypocrisie
,
but
indeed
the
necessary
Duty
of
all
men
;
especially
of
those
to
whom
the
Gospel
is
come
:
But
because
the
Profession
of
Religion
has
been
so
abused
,
therefore
some
think
it
is
best
to
make
none
at
all
:
Or
rather
,
indeed
,
it
is
an
argument
of
the
great
hatred
that
wicked
men
bear
to
Religion
,
that
they
hate
the
very
name
and
shew
of
it
,
as
they
say
the
Panther
does
the
very
image
of
a
man
.
To
desire
to
appear
Vertuous
,
is
not
simply
Hypocrisie
:
A
man
may
both
love
Religion
,
and
love
the
beautiful
character
of
Religious
too
.
To
be
Vertuous
,
is
for
our
own
good
;
to
appear
such
,
is
for
the
good
of
others
,
and
for
the
glory
of
God
,
Mat.
5.
16.
To
be
zealous
for
Religion
,
and
the
promoting
of
it
,
is
not
Hypocrisie
;
however
it
is
traduced
by
some
,
and
suspected
by
more
.
True
indeed
,
all
is
not
zeal
,
pure
zeal
for
Religion
,
that
seems
so
:
But
yet
there
is
a
zeal
for
Religion
,
and
wherever
it
is
in
Truth
,
it
is
highly
commendable
.
Alas
!
what
a
careless
and
graceless
Age
are
we
fallen
into
,
wherein
mens
hearts
are
so
coldly
disposed
towards
Religion
,
that
it
should
be
accounted
Extasie
or
Hypocrisie
to
be
zealous
for
the
Interest
of
Religion
,
which
yet
all
profess
,
and
many
profess
to
be
their
greatest
glory
.
It
is
not
simply
Hypocrisie
for
a
man
to
conceal
his
Faults
.
That
which
was
Sodom's
shame
,
cannot
be
our
Duty
sure
,
to
proclaim
our
sin
.
The
next
to
being
innocent
,
is
to
be
asham'd
of
our
Faults
:
And
who
will
oftentate
a
thing
that
he
is
asham'd
of
?
But
to
pretend
to
Religion
which
we
have
not
,
nor
care
not
to
have
;
to
profess
it
,
or
any
part
of
it
,
for
worldly
Ends
,
and
so
to
make
it
subservient
to
carnal
Selfishness
:
To
desire
to
be
approved
of
men
for
any
Grace
or
Vertue
,
and
in
the
mean
time
not
to
approve
our selves
to
God
in
the
exercise
thereof
,
is
the
more
special
,
sinful
Hypocrisie
.
And
this
Hypocrisie
is
very
witty
:
Many
Wiles
men
use
to
serve
Hypocrisie
,
and
to
seem
what
they
are
not
.
One
Instance
of
this
worldly
hypocritical
wisdom
is
,
when
men
either
deny
or
mince
their
sins
,
that
they
may
appear
righteous
before
men
,
when
in
the
mean
time
they
love
them
,
and
live
in
them
.
Nay
,
rather
than
not
cover
their
sins
,
they
will
make
a
Cloak
of
the
Vail
of
the
Sanctuary
.
Thus
the
dissembling
Pharisees
in
our
Saviour's
days
made
long
Prayers
to
hide
their
Covetousness
,
and
cover'd
their
Uncharitableness
and
Undutifulness
with
the
pretence
of
Corban
.
The
same
worldly
wisdom
instructss
the
hypocrite
to
bann
and
swagger
against
sin
in
general
,
and
the
sins
of
other
men
;
in
the
mean
time
hugging
his
own
.
For
would
not
any
one
think
that
he
that
Preaches
frequently
and
severely
against
Covetousness
,
were
some
Charitable
or
Heavenly
Soul
?
If
a
man
had
seen
Jehu
raging
and
hectoring
against
Baal
,
would
he
not
have
thought
that
had
perfectly
abhorr'd
idolatry
?
But
follow
him
to
Dan
or
Bethel
,
and
you
would
be
of
another
mind
.
A
great
artifice
whereby
men
make
their
own
sins
seem
little
or
none
at
all
,
is
to
represent
other
mens
as
big
as
may
be
.
Thus
I
have
heard
some
men
excuse
their
own
swearing
by
aggravating
other
mens
lying
and
deceitfulness
;
their
own
formality
and
carelesness
in
religion
,
by
railing
against
the
hypocrisy
and
heady
zeal
of
another
sort
of
men
.
And
indeed
nothing
is
more
usual
,
than
to
endeavour
to
drown
the
cry
of
the
sins
of
the
present
times
,
by
talking
loudly
of
the
crying
sins
of
the
former
.
Oh
,
cry'd
the
Jews
,
Our
fathers
,
what
wicked
men
were
they
to
kill
the
Prophets
;
when
themselves
persecuted
and
hated
the
great
Prophet
of
the
Church
.
An
other
great
instance
of
hypocrisy
is
,
when
men
assume
to
themselves
an
ostentate
Religion
,
and
do
not
heartily
embrace
nor
love
it
.
The
Worldly
Wisdom
has
invented
a
great
many
artifices
in
this
matter
.
Sometimes
the
Hipocritical
,
Wisdom
will
instruct
men
to
commend
Vertue
and
Vertuous
persons
,
to
seem
vertuous
.
Yea
it
will
Preach
up
many
good
works
,
and
press
them
most
confidently
(
I
had
almost
said
impudently
)
with
many
arguments
and
motives
,
that
they
will
not
meddle
with
the
practice
of
;
bind
severe
duties
upon
their
hearers
,
which
themselves
will
not
touch
with
one
of
their
fingers
.
Who
has
not
with
astonishment
and
loathing
heard
the
loose
and
careless
exhort
to
Devotion
,
and
dilligent
Godliness
;
the
Covetous
to
Liberality
;
them
require
others
to
pray
continually
;
and
the
prophane
to
charge
the
rest
that
they
swear
not
at
all
.
This
wisdom
will
instruct
men
to
pray
(
especially
if
it
be
in
a
publick
place
,
where
they
may
do
it
,
clare
&
ut
audiat
hospes
)
for
many
good
gifts
and
graces
,
which
they
have
no
mind
to
receive
;
to
be
enabled
to
do
many
good
things
,
which
yet
they
never
so
much
as
once
go
about
,
and
to
be
adorn'd
with
that
holiness
,
which
they
deride
and
hate
,
in
them
that
are
adorned
with
it
.
Sometimes
the
hypocritical
wisdom
instructs
men
to
take
a
good
and
constant
care
of
their
outward
behavior
and
conversation
,
that
it
be
d●mure
,
and
sober
,
and
honest
,
and
as
to
any
scandalous
thing
unexceptionable
.
All
this
is
good
,
and
yet
is
nothing
but
an
artifice
of
the
hypocritical
wisdom
,
if
the
heart
in
the
mean
time
be
full
of
Pride
and
Covetousness
,
Malice
and
Revengefulness
,
Impurity
and
Impatience
;
if
the
will
be
selfish
,
and
reluctant
against
the
Will
of
God
.
This
was
the
devilish
wisdom
of
the
Hypocrites
of
old
,
whom
the
wisdom
of
Heaven
detected
,
and
told
them
,
That
notwithstanding
their
Sheeps
cloathing
,
they
were
imvardly
ravening
Wolves
;
notwithstanding
their
outward
cleanliness
,
and
many
washings
,
they
were
inwardly
full
of
Excess
and
Repine
;
notwithstanding
their
external
whitings
and
garnishings
,
they
were
inwardly
corrupt
and
rotten
.
Another
Artifice
to
seem
Religious
,
is
to
be
scrupulous
of
little
Faults
,
and
zealous
for
lighter
Duties
;
not
but
that
tenderness
of
Conscience
,
and
zeal
for
all
the
Commands
of
God
,
are
excellent
Accomplishments
:
But
they
are
nothing
but
an
Artifice
of
the
hypocritical
wisdom
,
when
at
the
same
time
great
and
Camel-like
sins
are
swallow'd
down
,
and
the
weighty
matters
of
the
Law
are
neglected
.
Oh
take
heed
of
coming
into
the
Judgment
Hall
for
fear
of
being
defiled
;
but
venture
to
condemn
and
hang
the
innocent
,
if
you
envy
him
.
Be
as
punctual
as
may
be
in
paying
the
Tythes
to
the
Levite
,
so
exact
as
to
be
a
Cutter
of
Cummin
,
but
it
is
no
great
matter
for
Faith
and
the
Love
of
God
.
All
the
Art
is
here
,
to
find
out
what
is
really
little
or
light
;
for
according
to
mens
prejudices
,
a
little
variation
in
a
matter
of
Ceremony
or
Order
,
must
needs
be
interpreted
a
Sin
as
mortal
as
Blasphemy
;
and
on
the
other
hand
,
a
seemly
,
handsome
,
ceremonious
observation
,
have
great
weight
laid
upon
it
,
as
the
Love
of
God
and
our
Neighbor
.
Oh
that
God
would
give
us
to
see
the
necessities
of
our
own
Souls
,
the
nature
of
true
substantial
Holiness
,
that
transf●rms
us
into
the
Image
of
God
;
to
eye
the
example
of
Christ
,
who
was
not
wont
to
lay
stress
upon
little
things
!
And
oh
Lord
,
that
we
may
all
see
how
odious
Hypocrisie
is
to
Truth
;
and
that
if
the
shew
of
Holiness
be
desirable
,
it self
must
needs
be
much
more
beautiful
!
MEDITAT
.
XCIII
.
Of
the
God
of
this
World
.
AMongst
other
worldly
things
,
I
read
of
the
God
of
this
World
,
and
the
Prince
of
this
World
;
whom
to
adore
and
obey
,
is
certainly
a
Symptom
of
a
worldly
mind
.
The
Eternal
Jehovah
,
is
the
rightful
and
onely
proper
God
and
Prince
of
the
World
:
But
yet
by
an
improper
speech
,
the
Devil
is
also
called
,
The
God
of
this
World
,
2
Cor.
4.
4.
He
is
thus
called
,
either
by
a
Metonymie
of
the
Adjunct
,
or
by
a
Metaphor
,
By
a
Metonymie
,
a
thing
is
said
to
be
that
,
which
it
is
onely
in
opinion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
thus
the
Devil
is
the
God
of
this
World
in
his
own
opinion
;
for
he
venditates
himself
as
such
,
Matth.
4.
8
,
9.
All
these
things
will
I
give
thee
.
And
Luke
4.
6
,
7.
All
this
power
will
I
give
thee
,
and
the
glory
of
them
,
for
that
is
delivered
unto
me
,
and
to
whomsoever
I
will
,
I
give
it
.
And
in
the
opinion
of
men
,
who
take
and
worship
him
for
God
:
as
the
Dog
is
said
to
be
the
God
of
Egypt
,
because
it
is
worshiped
by
them
instead
of
God
;
and
the
●●lly
is
said
to
be
the
God
of
Epicures
,
Phil.
3.
19.
Or
else
by
a
Metaphor
.
The
Name
of
God
is
Metaphorically
apply'd
to
the
Devil
:
For
as
the
true
God
administers
his
Kingdom
of
Grace
in
Believers
,
and
is
devoutly
worship'd
by
them
;
so
the
Devil
worketh
his
malignant
works
in
the
hearts
of
wicked
men
,
and
is
obey'd
by
the
Children
of
disobedience
,
Ephes.
2.
2.
that
is
God
to
every
man
which
he
doth
most
esteem
and
advance
in
his
heart
.
And
so
,
although
there
is
really
a
difference
between
God
and
Mammon
,
yet
be
Metaphorically
said
,
That
Mammon
is
the
God
of
covetous
men
.
When
I
consider
how
often
in
Scripture
things
are
said
to
be
that
,
which
they
only
seem
to
be
,
or
are
taken
to
be
,
either
by
a
mans
self
or
others
,
I
cannot
but
wonder
at
the
unreasonable
Clamor
that
some
People
make
;
not
sticking
to
Rail
at
us
for
Lying
and
Equivocating
,
when
we
thus
speak
:
If
the
Spirit
of
God
had
not
authoriz'd
and
consecrated
this
Expression
,
of
the
Devils
being
the
God
of
this
World
,
how
may
we
imagine
that
the
Pretenders
to
Simplicity
and
Propriety
of
Speech
,
would
have
hoo●ed
it
out
of
the
World
for
Blasphemy
.
And
methinks
the
necessity
of
Humane
Learning
,
and
particularly
of
Rhetorick
,
may
fairly
be
commended
and
established
from
this
Consideration
.
There
are
so
many
passages
of
this
nature
in
Scripture
,
that
I
cannot
but
record
some
few
of
them
,
to
stop
the
mouths
of
irrhetorical
Censures
.
The
Diabolical
Spectrum
is
expresly
call'd
Samuel
,
which
was
only
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Sam.
28.
12.
Hananiah
is
called
a
Prophet
,
Jer.
28.
because
he
was
accounted
for
such
:
And
so
is
Epimenides
called
(
by
the
Apostle
,
Tit.
1.
12.
)
the
Prophet
of
the
Cretians
;
for
,
as
Laertius
tells
us
,
he
was
so
accounted
of
by
them
,
and
after
his
death
they
sacrificed
to
him
.
Joseph
is
called
the
Father
of
Jesus
,
Luke
2.
48.
only
because
he
was
so
reputed
,
as
the
Text
afterwards
confesses
,
Luke
3.
23.
The
preaching
of
the
Gospel
is
call'd
foolishness
,
1
Cor.
1.
2.
only
because
it
was
so
in
the
judgment
of
the
wise
men
of
the
world
.
We
read
of
Clouds
without
water
,
and
wandring
Stars
,
Jude
12
,
13.
whereas
Philosophers
will
not
yield
that
those
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
say
they
are
meer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nor
properly
Stars
,
but
inflammations
of
the
dry
Air
extended
,
resembling
falling
Stars
.
Ivory
is
often
called
the
Elephant's
Tooth
,
wherein
Varro
saith
,
The
Scripture
accommodateth
it self
to
the
Vulgar
Opinion
,
affirming
that
they
are
Horns
having
their
root
in
the
temples
of
the
Beasts
,
and
bending
down
thorow
the
upper
Jaw
,
rise
again
,
and
so
resemble
Teeth
.
It
is
evident
that
Ivory
is
softned
by
Fire
,
which
does
not
agree
to
Teeth
,
but
Horn.
The
Text
seems
elsewhere
to
speak
out
,
Ezek.
27.
15.
and
calls
them
the
Horns
of
Ivory
.
It
is
said
,
Mark
6.
48.
that
Christ
would
have
passed
by
the
poor
distrested
Disciples
,
when
he
only
seemed
as
though
he
would
.
Paul's
Shipmen
deemed
that
some
Countrey
drew
near
to
them
,
Acts
27.
27.
that
is
indeed
,
that
they
drew
near
to
some
Countrey
:
spoken
according
to
appearance
,
like
that
of
the
Poet
,
Provehimur
porta
,
terraeque
urbosque
recedunt
.
They
come
from
the
end
of
Heaven
,
says
the
Prophet
,
Isa.
13.
5.
A
Speech
borrow'd
from
the
opinion
of
the
Vulgar
,
who
following
the
judgment
of
their
Eyes
,
think
that
the
Heavens
are
but
Hemispherical
,
and
do
end
at
the
utmost
parts
of
the
Earth
,
upon
which
the
extremities
of
Heaven
seem
to
them
to
rest
:
With
Allusion
to
which
Vulgar
Opinion
,
(
how
false
soever
)
the
Mountains
are
said
to
be
the
Foundations
of
the
Heavens
,
2
Sam.
22.
8.
and
the
Pillars
of
Heavek
,
Job
26.
11.
Because
it
seems
,
as
if
the
Heavens
rested
upon
them
,
as
upon
Foundations
or
Pillars
.
But
to
return
from
this
Digression
:
The
Devil
is
the
God
of
this
Warld
,
and
all
his
Followers
are
worldly
men
.
These
,
for
Method
sake
,
I
will
briefly
meditate
of
under
three
Ranks
,
viz.
the
Servants
,
the
Children
,
and
the
Confederates
of
the
Devil
.
By
Servants
of
the
Devil
,
I
mean
Idolaters
,
that
serve
dumb
Idols
as
they
are
led
,
and
know
not
the
living
God
.
By
his
Children
,
I
mean
all
that
imitate
him
,
and
are
of
his
wicked
nature
,
though
they
be
not
Idolaters
.
By
his
Allies
,
I
mean
such
as
are
in
a
formal
Covenant
with
him
,
who
consult
his
pleasure
,
and
act
by
his
power
and
skill
.
To
the
first
he
is
a
kind
of
High
Priest
,
by
whom
they
expect
Reconciliation
and
Atonement
;
to
the
second
a
King
;
and
to
the
third
a
Prophet
:
so
he
is
the
Prophet
,
Priest
,
and
King
of
worldly
men
.
MEDITAT
.
XCIV
.
Of
Idolatry
.
THat
the
Servants
of
the
God
of
this
World
are
worldly
men
,
will
not
be
doubted
by
any
;
but
,
possibly
,
it
will
be
doubted
who
are
his
Servants
.
All
wicked
men
that
love
〈◊〉
work
the
Works
of
darkness
and
unclean●●css
,
〈◊〉
●ndeed
his
Servants
:
but
they
are
in
Scripture
also
call'd
his
Children
,
therefore
I
shall
refer
that
general
consideration
of
them
to
that
Head
.
More
especially
,
Idolatry
is
the
service
of
the
Devil
,
and
Idolaters
are
his
Servants
.
It
is
most
generally
supposed
,
that
the
Apostasie
and
Ruine
of
the
Devils
,
was
their
aspiring
to
be
as
God
:
And
the
highest
pitch
of
Pride
is
described
by
this
;
This
was
the
Satanical
suggestion
that
prevail'd
with
Eve
to
eat
the
forbidden
Fruit
,
Ye
shall
be
as
Gods
,
knowing
good
and
evil
.
Though
the
Devil
mist
of
it
then
,
and
miscarry'd
fouly
in
his
attempt
;
yet
such
is
the
pride
of
his
Nature
,
and
his
Envy
and
Malignity
against
God
,
that
still
it
is
his
desire
to
be
taken
for
a
God
.
He
has
prevail'd
with
many
,
so
to
be
esteemed
and
worship'd
;
if
not
for
Love
,
yet
for
Fear
:
as
they
report
of
the
Indians
that
worship
him
,
Ne
noceat
,
lest
he
should
do
them
a
mischief
.
He
has
put
off
himself
to
some
as
a
great
Benefactor
to
Mankind
,
and
so
has
obtain'd
a
reverential
Worship
.
The
Devil
at
Delphos
had
obtain'd
so
much
Reputation
,
as
that
the
People
generally
consulted
him
about
future
Contingencies
,
which
is
a
Divine
Honour
and
Sacrifice
to
him
there
and
elsewhere
.
It
was
the
Pride
of
the
Devil
that
suggested
to
the
Philosophers
a
twofold
eternal
Principle
,
Boni
&
Mali
,
to
make
himself
an
Anti-Deity
,
rather
to
be
the
God
of
Mischief
,
than
no
God
at
all
.
And
from
the
same
proud
Nature
it
was
,
that
he
directed
all
the
ancient
Heathens
to
feign
a
God
of
Hell
,
as
well
as
of
Heaven
;
a
Pluto
,
as
well
as
a
Jupiter
.
Whether
it
was
his
Pride
or
Malice
that
put
him
upon
tempting
Christ
,
to
fall
down
and
worship
him
,
I
cannot
tell
;
but
certainly
he
must
needs
have
an
high
opinion
of
himself
,
that
durst
make
such
a
bold
motion
to
the
Son
of
God
.
Yea
,
〈◊〉
him
to
be
such
a
Fool
,
as
not
to
know
him
to
be
the
Son
of
God
;
it
must
needs
argue
a
proud
conceit
of
himself
,
to
suggest
such
a
thing
to
any
Son
of
man
that
was
in
his
right
wits
.
It
must
be
confest
,
this
is
the
grossest
sort
of
Idolatry
;
and
,
possibly
,
some
will
deny
that
it
is
posible
that
any
should
be
so
gross
as
to
commit
it
:
But
the
Apostle
puts
it
out
of
doubt
,
saying
,
The
things
that
the
Gentiles
sacrifice
,
they
sacrifice
to
Devil●
,
not
to
God
.
There
are
indeed
other
sorts
of
Idolatry
more
common
,
when
men
worship
the
Sun
and
Moon
for
Gods
;
or
intentionally
,
and
yet
remotely
,
worship
the
true
God
,
by
the
medium
of
Images
made
with
hands
.
To
think
these
Images
are
Gods
,
is
exceeding
gross
:
And
yet
it
should
seem
by
the
Prophet
Isaiah
,
as
if
some
were
so
gross
as
to
esteem
them
so
.
But
suppose
they
only
fansie
that
these
Images
are
only
inhabited
by
some
special
presence
of
the
Deity
,
still
it
is
Idolatry
,
and
an
interpretative
worshiping
of
the
Devil
;
for
it
is
a
service
that
God
has
forbidden
,
and
the
Devil
invented
.
Nay
,
suppose
these
Images
to
be
only
Monitory
,
and
to
be
of
no
further
use
,
than
to
put
in
mind
of
God
,
or
to
excite
Devotion
;
yet
how
can
it
escape
the
Brand
of
Idolatrous
Will-worship
?
For
who
has
required
this
at
mens
hands
?
Yea
,
who
knoweth
not
,
That
God
hath
flatly
forbidden
the
worshiping
of
him
by
the
likeness
of
any
thing
in
Heaven
or
Earth
,
or
under
the
Earth
?
This
,
I
suppose
,
was
the
Case
of
the
Golden
Calves
,
which
no
one
ever
imagin'd
to
resemble
the
Deity
,
nor
to
be
inspired
or
inhabited
by
them
;
only
they
served
to
put
in
mind
of
God
,
and
excite
Devotion
:
And
yet
this
Mcscholatrye
was
cursed
and
abhorred
of
God
;
and
so
were
all
those
that
were
addicted
to
it
.
And
art
thou
so
gross
,
O
my
Soul
,
and
so
sunk
into
matter
,
that
thou
canst
not
see
God
,
except
thou
look
out
at
the
eyes
of
the
Body
!
Canst
thou
not
direct
thy
Devotions
to
the
invisible
God
,
except
thou
fix
thy
corporeal
sight
upon
matter
?
Be
asham'd
,
O
Noble
Spirit
,
of
the
imputation
of
such
grossness
and
weakness
,
and
be
afraid
of
such
boldness
;
lest
the
jealous
God
should
interpret
that
damnable
Idolatry
,
which
possibly
thou
art
not
convinc'd
of
,
but
yet
hast
a
suspicion
of
,
and
at
best
hast
no
need
of
.
Canst
thou
not
as
well
worship
and
pray
to
the
invisible
God
,
without
the
help
of
a
monitory
Image
,
as
love
and
delight
in
thy
absent
Friend
,
without
the
assistance
of
his
Picture
,
or
a
Present
?
How
dost
thou
think
to
see
and
serve
God
shortly
,
when
thy
bodily
eyes
shall
be
full
of
dust
,
and
all
corporeal
Organs
so
utterly
out
of
Tune
,
that
thou
shalt
not
be
able
to
make
use
of
any
of
them
?
Do
that
now
,
which
thou
must
do
then
.
And
if
there
be
any
need
of
any
Monitor
,
of
any
visible
help
to
Devotion
,
(
inasmuch
as
in
this
complex
state
,
I
find
my
Soul
to
be
much
assisted
by
my
Senses
,
or
at
least
,
that
it
does
desire
and
depend
upon
their
help
and
direction
)
Lord
,
from
what
Object
should
I
rather
look
for
Direction
and
Admonition
,
than
from
those
that
do
most
clearly
represent
thy
infinite
Power
and
Wisdom
!
The
things
that
thou
hast
made
do
more
clearly
demonstrate
the
invisible
things
of
thee
,
even
thy
Eternal
Power
and
Godhead
,
than
all
makements
of
mortal
men
can
do
.
Shall
I
,
that
have
the
Heavens
above
me
,
the
Seas
round
about
me
,
and
the
Earth
under
my
Feet
,
need
any
humane
Figment
,
to
represent
thee
to
me
,
or
me
,
admonish
me
of
thy
Divine
Perfections
?
If
I
must
have
have
an
Image
,
Is
not
this
glorious
,
beautiful
World
a
more
excellent
,
a
more
lively
one
,
than
any
thing
that
man
can
make
of
Gold
,
that
is
one
of
the
meanest
things
in
it
?
That
very
light
,
yea
,
if
it
be
but
the
light
of
a
Candle
,
whereby
I
may
see
my
monitory
Image
,
has
more
in
it
to
admonish
me
of
my
God
,
and
direct
me
to
him
,
than
the
Image
that
I
see
by
it
.
Lord
,
Help
me
devoutly
and
seriously
to
observe
and
contemplate
the
operation
of
thy
hands
;
to
regard
the
footsteps
of
thy
Power
,
Wisdom
and
Goodness
in
the
whole
Creation
;
to
rise
up
by
every
thing
that
I
see
,
and
hear
,
and
taste
,
to
the
meditation
and
love
of
thy
Name
;
and
by
all
these
,
to
excite
my self
to
a
dependance
upon
thy
Power
and
Goodness
!
And
then
,
I
shall
find
no
need
of
Admonition
,
Direction
,
or
Excitation
from
any
workmanship
of
man
;
the
finest
of
which
,
is
not
nigh
so
regardable
or
worshipful
,
as
the
skill
of
the
Mechanist
that
made
it
.
MEDITAT
.
XCV
.
Of
Formal
Witchcraft
.
THE
second
sort
of
the
Devils
Followers
are
his
Allies
,
that
are
in
Covenant
with
him
,
either
Formal
,
or
Implicite
.
It
is
credibly
reported
to
us
,
by
those
that
have
heard
the
Confe●●●ons
of
Witches
,
that
there
are
some
who
have
so
perfectly
put
off
Humane
Nature
,
that
they
have
entred
into
a
Covenant
with
the
Devil
,
a
League
with
Hell
;
so
as
to
profess
to
p●t
their
Trust
in
the
Devil
,
to
be
obedient
to
him
,
to
depend
upon
him
for
assistance
,
to
pray
unto
him
,
to
〈◊〉
him
in
all
difficulties
:
And
for
Ratification
of
this
Covenant
,
they
have
signed
Articles
written
with
their
own
blood
,
or
given
him
a
kind
of
possession
of
themselves
,
by
yielding
themselves
to
be
Nurses
to
the
impure
Spirits
:
And
yet
these
are
professed
Christians
.
And
others
;
that
have
been
so
great
with
the
Devil
,
as
to
entertain
him
for
their
Bedfellow
;
these
impure
Spirits
in
their
assumed
Bodies
,
dallying
with
Mortals
both
as
Incubi
and
Succubae
.
I
will
not
stand
to
question
the
Generation
of
those
Heroes
that
are
ascribed
to
Jupiter
,
Apollo
,
and
the
rest
of
them
.
This
,
if
any
thing
,
is
,
as
the
ancient
Philosophy
speaks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
men
are
disposed
and
prepared
thereunto
,
by
that
spiritual
acquaintance
and
converse
which
they
have
with
the
Devil
,
by
the
lusts
of
Pride
,
Covetousness
,
Envy
and
Revengefulness
.
We
read
of
some
that
have
been
so
transported
with
Pride
,
that
they
have
entred
into
a
formal
Covenant
with
the
Devil
,
to
be
eminently
instructed
in
some
Art
,
or
indu'd
with
something
that
they
accounted
a
great
accomplishment
.
And
it
is
not
to
be
doubted
,
but
that
he
is
a
great
Scholar
,
and
has
a
singular
Faculty
in
communicating
.
Others
have
been
so
mad
of
the
World
,
that
they
have
devoted
themselves
to
the
God
of
this
World
,
to
be
enriched
by
him
.
And
,
no
doubt
of
it
,
he
is
as
good
as
it
as
any
Mercury
or
Hercules
of
old
was
supposed
to
be
;
both
in
recovering
for
them
the
things
that
they
had
lost
,
or
causing
them
to
find
things
lost
or
hidden
by
others
.
O●hers
,
to
gratifie
their
Envy
and
Revengefulness
,
have
confest
that
they
have
bargain'd
with
the
great
〈◊〉
or
A●ollyon
;
who
has
accordingly
(
when
the
righteous
Governor
of
the
World
has
been
pleas'd
to
permit
him
)
executed
their
Malice
upon
the
Goods
,
Children
,
and
Persons
of
such
as
they
have
hated
.
When
the
Devil
espies
any
one
of
a
discontented
,
troubled
,
raging
mind
,
full
of
Wrath
and
Jealousies
,
and
Blasphemies
against
God
,
or
fretful
Envy
and
Malice
against
Men
,
then
is
he
ready
to
offer
his
service
,
and
to
give
his
hand
in
a
way
of
assistance
,
if
they
will
give
him
their
hand
in
a
way
of
Covenant
:
And
so
the
Bargain
,
the
fatal
Bargain
is
struck
up
,
and
the
miserable
Soul
is
gratify'd
to
its
own
destruction
.
Neither
need
it
seem
strange
,
the
Transition
is
easie
;
for
having
already
obtain'd
a
possession
of
the
Soul
,
need
it
seem
hard
for
him
to
get
a
possession
of
the
Body
,
(
for
so
I
reckon
he
has
of
Witches
:
having
engag'd
their
hearts
,
it
is
easie
to
suppose
he
may
get
them
to
set
to
their
hands
.
Neither
need
it
seem
strange
,
that
God
in
his
righteous
judgment
should
suffer
them
to
give
up
themselves
to
the
Father
of
Lyes
,
to
believe
him
,
an●
believe
in
him
too
,
who
have
been
long
wilfully
disobedient
to
the
Truth
;
that
they
should
be
suffered
to
enter
into
a
Covenant
with
Hell
,
who
wilfully
burst
the
Bonds
of
Heaven
,
and
violate
their
Covenant
with
God
.
Lord
,
What
swift
progress
does
Sin
make
in
the
Souls
of
men
,
in
how
short
a
time
do
the
shades
of
Hell
over-spread
the
whole
face
of
the
Soul
!
Of
how
great
moment
is
it
to
resist
the
Wicked
One
in
his
first
insinuations
,
and
to
pluck
up
those
Seeds
,
that
when
they
are
grown
up
,
will
make
such
snares
for
the
Soul
!
O
my
heart
,
Give
all
diligence
to
keep
thy self
pure
:
if
it
may
be
,
entertain
not
the
first
motions
of
Pride
,
Covetousness
,
Revenge
,
or
Discontent
:
However
take
heed
of
sitting
upon
the
Cockatrice
Eggs
,
lest
thou
batch
them
into
Serpents
,
deadly
Serpents
.
MEDITAT
.
XCVI
.
Of
Interpretative
Witchcraft
.
BEsides
this
gross
and
formal
Witchcraft
,
there
is
another
sort
not
so
gross
and
palpable
,
which
yet
denominates
men
Allies
to
the
God
of
this
World
.
There
are
amongst
men
Allies
by
Covenants
,
Articles
,
and
Formal
Ratification
:
And
there
are
also
Allies
by
Kindness
,
Conjunctness
of
Interest
,
and
Faithful
Correspondence
.
So
it
is
here
:
There
are
many
that
keep
Correspondence
with
the
evil
Spirit
,
that
have
not
articled
with
him
,
or
deliver'd
themselves
up
to
him
by
a
Formal
Covenant
.
I
dare
not
positively
conclude
,
That
the
Spirit
of
Prophecy
has
quite
forsaken
the
World
:
But
I
apprehend
there
is
not
much
need
of
it
,
since
the
perfecting
of
the
Canon
of
the
Scripture
.
I
suppose
it
is
very
rare
,
(
if
it
be
at
all
)
and
that
it
only
rests
upon
pure
and
holy
minds
,
and
upon
very
weighty
occasions
.
Whether
the
Skilful
may
Astrologically
or
Chiromantically
guess
at
the
future
state
of
Nations
or
Persons
,
has
been
disputed
often
amongst
Learned
men
:
And
for
my
part
,
I
do
not
see
such
convincing
Arguments
on
either
part
,
as
to
adventure
to
interpose
.
I
do
believe
that
the
Devil
can
tell
many
things
,
which
we
cannot
,
and
that
he
is
very
officous
to
them
that
consult
him
:
But
withal
I
think
that
no
man
ought
to
consult
him
,
though
it
were
in
an
important
Case
,
such
as
King
Saul's
was
.
For
he
is
the
grand
Apostate
and
Rebel
against
God
:
And
the
Loyal
Subjects
of
the
Almighty
commit
a
kind
of
Treason
,
to
keep
any
Correspondence
with
the
Wicked
One
.
Besides
,
it
is
wonderful
unsafe
to
be
so
great
with
him
:
for
his
Dona
,
are
Hamata
;
and
his
very
gratification
of
our
Curiosity
,
only
serves
to
a
further
and
pernicious
acquaintance
.
It
is
not
likely
he
will
comnunicate
his
skill
for
nothing
,
nor
his
secrets
,
without
a
further
secret
design
of
making
his
Clients
to
be
his
Votaries
.
Besides
,
it
is
imprudent
:
For
his
sworn
Enmity
against
Man
is
such
,
that
no
man
can
be
assured
but
he
will
deceive
him
.
He
will
be
true
to
his
Clients
in
one
thing
,
that
he
may
deceive
them
in
many
:
Nay
,
by
his
ambiguous
Nature
,
he
often
deceives
,
even
in
speaking
the
Truth
.
As
for
Necromancy
,
I
confess
I
know
not
what
Converse
separate
Souls
do
hold
with
the
embodied
;
neither
know
I
whether
it
pleases
God
at
any
time
to
send
any
of
them
,
or
faster
them
to
come
amongst
us
upon
any
Errand
of
his
,
or
of
their
own
.
But
I
believe
it
is
out
of
the
power
of
the
Devil
to
disturb
,
or
employ
and
blessed
Souls
upon
his
Errand
.
And
if
by
his
interest
one
might
come
to
an
acquaintance
with
some
of
the
other
sort
,
it
were
unwarrantable
and
unsafe
,
and
indeed
superfluous
too
;
for
what
need
he
be
employ'd
to
fetch
another
person
to
tell
a
thing
,
which
himself
can
tell
better
?
But
besides
all
these
,
there
are
ordinarily
a
sort
of
bold
People
,
that
consult
the
Devil
blind
folded
,
and
are
kind
of
Conjurers
,
and
do
not
know
it
.
Such
(
at
least
)
I
take
all
the
Augures
and
Aruspices
,
and
Priestly
Persons
of
old
to
have
been
,
who
consulted
the
Intrails
of
Beasts
,
the
Flying
of
Birds
,
and
the
like
thereby
to
know
future
comingent
Events
.
And
amongst
our selves
there
are
many
that
use
Rites
and
Ceremonies
,
Words
and
Phrases
,
of
which
no
rational
account
can
be
given
,
which
nothing
in
the
Scripture-Divinity
does
direct
.
I
confess
if
God
do
propound
or
direct
a
thing
of
which
we
can
give
no
Philosophical
account
,
yet
it
in
to
be
believed
.
If
the
true
Prophet
,
whose
〈◊〉
was
well
known
,
bade
,
Go
and
wash
in
Jordan
;
if
Christ
drest
the
Eyes
of
the
blind
Man
with
Mortar
,
it
is
not
to
be
wondred
at
nor
disbelieved
:
But
when
we
have
no
Divine
Authority
,
nor
can
give
any
Philosophical
Account
,
it
is
very
suspicable
and
hazardous
.
It
is
observed
by
some
,
That
the
Devil
loves
to
be
believed
at
a
venture
,
such
is
his
Pride
:
And
that
he
loves
to
be
worshiped
in
the
dark
,
his
best
Servants
being
they
that
do
his
Will
without
inquiring
into
the
reason
of
his
Commands
:
whereas
God
loves
to
be
converst
with
in
a
way
of
light
and
understanding
.
And
that
the
Devil
should
give
life
and
operation
,
and
signification
to
his
own
Institutions
,
and
be
vertually
present
by
his
influences
,
to
deceive
the
Simple
,
or
gratifie
the
Curious
,
needs
not
to
be
wondered
at
.
Many
Stories
tell
how
fain
he
would
be
reputed
a
God
,
as
we
have
partly
seen
before
;
and
therefore
he
courts
the
implicite
Faith
of
men
,
and
their
blind
Obedience
.
Aaron
cast
the
Ear-rings
into
the
Fire
,
and
there
came
out
this
Calf
.
How
far
the
Devil
might
assist
in
this
Action
,
I
cannot
tell
;
but
it
is
easie
to
believe
he
does
assist
in
the
curious
Inquiries
,
and
unwary
Attempts
of
Astrological
men
,
and
others
,
and
enables
them
by
his
unseen
hand
to
predict
and
perform
many
things
,
which
yet
they
never
give
him
Thanks
for
;
but
either
ascribe
to
some
false
natural
Cause
,
or
wonder
at
,
as
a
stupendious
secret
,
of
which
no
account
can
be
given
.
The
merciful
Jesus
apprehended
little
Zacheus
climbing
up
into
the
Tree
,
out
of
meer
Curiosity
to
see
him
,
and
brought
salvation
to
him
.
The
Cruel
Apollyon
is
courteous
also
,
to
gratifie
the
Curiosity
of
vain
men
,
and
meet
them
half
the
way
,
and
go
home
with
them
too
:
but
it
is
not
to
bring
salvation
to
them
,
but
them
to
damnation
.
Blessed
God
,
Heal
me
of
all
Licentiousness
and
Unsubduedness
of
Understanding
!
Cloath
me
with
Humility
,
that
I
may
be
wise
according
to
what
is
written
;
both
on
this
side
Heaven
,
and
on
this
side
Hell
:
lest
by
over-daring
on
the
one
hand
,
I
provoke
thee
to
blind
me
;
or
on
the
other
hand
,
tempt
the
Devil
to
enlighten
me
.
And
as
I
am
a
reasonable
Creature
,
so
grant
that
I
may
always
act
rationally
;
not
smothering
the
Candle
of
the
Lord
set
up
in
my
Soul
,
not
quitting
the
guidance
of
it
to
be
led
in
ways
of
darkness
,
and
blind
mazes
,
wherein
I
can
neither
walk
with
safety
nor
satisfaction
!
O
my
Soul
,
Put
not
out
thine
eyes
,
lest
thy
grand
Enemy
catch
thee
,
(
as
they
caught
Sampson
of
old
)
and
make
sport
with
thee
,
yea
,
make
a
Drudge
of
thee
to
grind
in
his
Mill.
Go
no
further
in
thy
Inquiries
or
Experiments
,
than
thou
canst
feel
firm
ground
to
set
thy
foot
upon
,
than
th●●
canst
discern
thy
way
,
lest
in
thy
unwary
and
licentious
Ramblings
,
thou
be
spirited
,
as
many
silly
Children
are
;
caught
up
and
defiled
,
as
it
hapned
to
the
Daughter
of
Jacob
,
who
was
first
unwary
,
then
unchaste
.
MEDITAT
.
XCVII
.
Of
the
Children
of
the
Devil
,
and
particularly
of
Self-will
.
THE
third
sort
of
the
Devil's
Followers
,
for
distinction
sake
,
I
call
his
Children
:
a
Phrase
authorized
by
the
Spirit
of
God
,
and
therefore
not
to
be
boggled
at
.
But
here
,
for
distinctness
in
Proceeding
,
I
must
consider
the
Devil
under
a
double
Notion
,
viz.
as
a
particular
Being
,
an
Apostate
Spirit
;
or
a
corrupt
Nature
,
or
the
Spirit
of
Apostasie
.
Thus
I
think
the
Scripture
considers
him
:
sometimes
as
an
Apostate
Spirit
,
as
in
Job
2
and
Mat.
4
and
frequently
in
the
Gospel
,
where
he
is
said
to
be
cast
out
of
the
Bodies
of
Demoniacks
.
Sometimes
as
a
Nature
of
Spirit
of
Apostasie
,
The
Spirit
that
worketh
in
the
Children
of
Disobedience
.
So
Learned
Interpreters
by
the
Context
,
interpret
that
of
the
Apostle
,
Resist
the
Devil
,
&c.
and
that
of
our
Saviour
,
Get
thee
behind
me
Satan
.
This
need
not
seem
strange
:
for
so
the
Scripture
speaks
in
other
cases
.
Thus
it
speaks
of
Christ
frequently
as
a
Person
,
in
the
whole
History
of
his
Life
;
sometimes
as
a
New
and
Divine
Nature
,
Christ
formed
in
you
,
and
Christ
in
you
the
hope
of
glory
.
The
like
may
be
said
of
Antichrist
:
The
Spirit
of
Deceit
and
Delusion
is
called
Antichrist
—
This
is
a
Deceiver
,
and
an
Antichrist
.
These
apostate
Spirits
(
for
there
are
many
of
them
)
are
frequently
spoken
of
in
Scripture
in
the
singular
number
,
and
call'd
the
Devil
,
the
Wicked
One
,
and
Satan
,
although
there
be
Devils
many
,
and
Satans
many
.
The
reason
of
this
,
I
conceive
,
is
either
because
one
and
the
same
Principle
of
Rebellion
and
Malignity
acts
them
all
,
as
if
they
were
but
one
Person
:
Or
one
is
call'd
the
Devil
by
way
of
Eminence
,
as
being
Ring
leader
and
Prince
of
Devils
:
Or
in
opposition
to
God
who
is
but
one
,
the
wicked
Spirits
are
call'd
the
Devil
,
to
make
the
opposition
the
plainer
,
between
the
two
Principles
of
Good
and
Evil
,
the
two
Kingdoms
of
Light
and
Darkn●●●
.
This
Apostate
Spirit
,
though
he
have
no
issue
of
his
own
Body
,
yet
is
said
to
have
many
Children
,
amongst
those
that
are
properly
the
Children
of
men
.
The
Apostle
J●hn
makes
their
number
very
great
,
when
he
divides
the
whole
World
into
the
Children
of
God
,
and
the
Children
of
the
Devil
,
1
John
3.
our
Saviour
,
whose
Reflections
were
always
very
modest
,
yet
makes
their
number
very
considerable
,
when
he
affirms
to
the
whole
Generation
of
the
malignant
Jews
,
Ye
are
of
your
Father
the
Devil
,
therefore
they
must
needs
be
his
Children
.
According
to
the
Hebrew
Idiom
of
Speech
,
Persons
and
Things
are
said
to
be
the
Children
of
those
whom
they
most
resemble
:
For
Resemblance
seems
to
result
from
the
Relation
of
a
Child
to
his
Parent
;
and
therefore
they
lie
under
some
suspicion
of
Illegitimate
,
who
carry
nothing
of
their
Parents
about
with
them
,
but
their
Names
onely
.
Thus
they
are
the
Children
of
God
,
who
do
the
Works
of
God
,
John
8.
41.
Who
are
followers
of
him
,
as
the
Apostle
speaks
.
They
are
the
Children
of
Abraham
,
who
imitate
the
Faith
and
Piety
of
Abraham
,
John
8.
and
the
Daughters
of
Sarah
,
who
resemble
her
,
1
Pet.
3.
6.
Whose
Daughters
ye
are
,
so
long
as
ye
do
well
.
Thus
Men
are
called
the
Children
of
the
Devil
,
Ob
simile
pravit
at
is
ingenium
&
imitationem
.
And
oh
good
God
,
what
a
numerous
Off-spring
has
this
Apostate
Spirit
!
How
great
a
part
of
Earth
is
inhabited
with
the
Children
of
Hell
!
of
the
Proud
,
Envious
,
False
,
M●licious
,
Contentious
,
and
others
,
who
are
the
Children
of
the
Devil
,
I
have
already
meditated
.
Besides
all
which
,
I
find
two
things
more
that
make
Men
much
like
to
that
Wicked
One
,
and
denominates
them
his
Children
,
viz.
Self-will
,
and
Ingratitude
.
Self-will
,
or
the
Unsubduedness
of
our
own
will
to
the
Will
of
God
,
expressing
it self
in
Discontent
,
Fretfulness
,
Murmuring
,
or
Impatience
,
is
the
express
Image
of
that
Apostate
,
proud
,
restless
Spirit
.
The
Heathens
expressed
this
wicked
Temper
,
by
an
elegant
Invention
,
of
the
Giants
,
the
Sons
of
the
Earth
,
making
War
against
Heaven
.
Away
with
Fables
,
says
L●●sius
somewhere
,
Vos
queruli
●●●stis
:
The
impatient
,
querulous
,
and
self-will'd
,
are
those
Monsters
,
that
do
indeed
take
up
Arms
against
God
,
and
rebelliously
oppose
the
Sovereignty
of
Heaven
.
Oh
the
Divine
and
Lovely
Temper
of
the
Blessed
Jesus
,
who
,
in
the
sharpest
Case
,
in
the
bitterest
Cup
,
shew'd
forth
the
Exinanition
of
his
own
Will
—
Not
my
Will
,
but
thy
Will
be
done
.
Oh
dear
Redeemer
,
redeem
me
also
from
the
remainder
of
all
Enmity
and
Opposition
,
that
I
may
account
the
Will
of
my
heavenly
Father
,
absolutely
pure
and
perfect
,
and
more
elegible
than
mine
own
,
if
I
were
lift
to
my
choice
!
Yea
rather
,
that
I
may
be
so
perfectly
swall
w'd
up
in
the
Divine
Will
,
that
I
may
have
no
will
of
my
own
,
distinct
from
his
;
but
that
as
a
true
Friend
of
God
,
(
Oh
sweet
Character
)
I
may
will
and
nill
the
very
same
things
with
him
!
MEDITAT
.
XCVIII
.
Of
Ingratitude
.
THE
proper
Notion
of
Ingratitude
is
,
not
to
be
sensible
of
a
good
Turn
done
to
us
,
when
we
know
it
.
Nothing
can
excuse
Ingratitude
,
but
Ignorance
:
Impotence
cannot
.
A
man
may
be
grateful
,
although
he
cannot
act
,
no
nor
speak
.
Ingratitude
is
the
most
notorious
when
it
is
malignant
,
and
wishes
ill
,
or
does
ill
to
a
person
that
we
know
has
done
us
good
.
To
proceed
justly
against
any
Benefactor
,
is
not
simply
Ingratitude
:
for
my
Love
to
Truth
and
Righteousness
ought
to
prevail
against
any
particular
affections
,
or
the
sense
of
any
personal
kindness
.
And
yet
Gratitude
will
oblige
me
to
abate
something
of
my
own
interest
,
and
to
more
remiss
in
the
prosecution
of
my
private
Injury
.
But
to
be
injurious
to
a
person
that
I
am
beholden
to
,
adds
Ingratitude
to
Injustice
:
This
is
the
very
natural
complexion
of
the
Devil
,
who
hates
the
God
from
whom
he
has
receiv'd
his
very
Being
.
All
sin
in
man
wilfully
committed
against
God
,
has
Ingratitude
in
it
;
but
especially
the
rebellious
disposition
of
the
Devil
,
who
knows
when
he
sins
,
and
has
receiv'd
greater
obligations
from
God
,
than
Mankind
.
What
greater
obligation
could
God
have
laid
upon
any
Creature
,
than
he
laid
upon
the
Devil
;
in
creating
him
in
so
happy
a
state
,
and
of
so
noble
a
capacity
;
his
extract
divine
,
his
capacity
large
,
his
condition
not
only
happy
,
but
glorious
?
And
now
for
the
Son
of
the
morning
to
despise
his
own
Native
glory
and
brightness
,
and
sink
into
sin
and
hellish
darkness
;
to
forsake
his
own
mercies
,
and
to
be
stillendeavouring
to
put
himself
,
and
poor
Mankind
,
out
of
a
capacity
of
receiving
mercies
;
to
fall
from
the
glorious
Image
of
his
Creator
,
and
then
to
hate
and
oppose
it
wherever
it
is
found
;
to
take
up
Arms
against
the
Eternal
God
,
from
whom
he
had
his
very
Being
and
Existence
;
to
flie
from
the
very
light
,
and
to
hate
Love
it self
;
Lord
,
what
created
understanding
can
comprehe●d
such
horrible
Ingratitude
!
And
oh
poor
wretched
man
,
how
dost
thou
resemble
this
black
and
devilish
temper
!
whose
Ingratitude
,
●f
thy
obligations
had
been
equal
to
his
,
would
have
been
as
great
;
and
if
thou
refuse
the
offers
of
m●rcy
made
to
thee
by
a
Redeemer
,
which
are
not
made
to
him
,
will
be
accounted
greater
.
What
a
Generation
of
Vipers
is
Mankind
become
,
who
do
what
in
them
lies
,
to
be
the
death
of
him
,
who
gave
them
life
!
Lord
,
Do
I
well
to
be
angry
at
the
Affronts
and
Injuries
,
the
Neglects
and
Unkindnesses
done
to
me
by
those
of
whom
I
have
deserved
well
!
Let
the
sense
of
my
own
more
abominable
Ingratitude
towards
thee
,
abate
my
resentment
of
theirs
towards
me
!
Is
not
the
wilful
Prophaner
of
the
Sabbath
an
ungrateful
Wretch
;
to
deny
one
day
to
his
Maker
,
who
gives
him
six
for
one
?
Is
it
not
shamefully
ungrateful
,
by
Oaths
and
Blasphemies
to
speak
evil
of
him
,
by
whom
alone
it
is
that
we
speak
at
all
?
To
murmur
against
him
,
for
taking
away
any
thing
,
who
gives
us
all
things
?
To
lift
up
our selves
proudly
against
him
,
by
whom
we
stand
;
and
to
brave
it
against
him
,
from
whom
we
receive
all
our
excellencies
?
Is
it
not
proportionably
shameful
Ingratitude
for
Children
to
dishonour
,
neglect
or
hate
their
Parents
,
the
immediate
Instruments
of
their
very
Beings
?
For
Subjects
to
Rebel
,
and
Conspire
against
their
kind
Princes
,
by
whom
they
enjoy
great
quietness
,
and
by
whose
Providence
worthy
Deeds
are
done
to
the
Nation
?
For
People
to
let
their
Pastors
starve
for
want
of
their
carnal
things
,
who
administer
to
them
of
their
spiritual
things
?
For
Papists
and
Scholars
to
spit
out
that
Learning
in
the
faces
of
their
Tutors
and
Masters
,
which
they
suckt
from
them
?
For
those
that
are
ransom'd
from
the
Gallows
,
to
be
the
first
in
cutting
the
Throat
of
him
that
ransom'd
them
?
For
the
poor
Abjects
,
whom
Job
fed
with
his
Morsel
,
and
clad
with
his
Fleece
,
to
abhor
him
in
his
Calamity
,
and
spit
in
his
honourable
Face
?
Nay
,
Is
it
not
shameful
Ingratitude
for
any
man
to
forget
,
or
ill
requite
the
kindness
of
his
Neighbor
or
Equal
?
For
Pharaoh's
Butler
to
forget
the
Afflictions
of
Joseph
,
who
had
but
foretold
good
concerning
him
,
is
branded
for
Disingenuity
:
What
Brand
deserve
they
then
,
that
forget
the
good
that
is
done
to
them
,
done
v●●h
care
,
with
cost
,
perhaps
with
hazard
too
?
Of
these
J●b
complain'd
,
and
David
complain'd
,
Samuel
complain'd
,
Moses
complain'd
;
Men
of
whom
one
might
almost
say
,
They
never
complain'd
of
any
thing
else
.
These
good
Men
all
were
almost
provok'd
to
be
angry
at
the
observation
of
this
ill
Temper
,
as
may
appear
by
David's
rash
resolution
to
cut
off
Nobal
,
and
his
hous●
:
In
vain
have
I
kept
all
that
this
Fellow
hath
in
the
Wilderness
,
&c.
and
he
hath
requited
me
evil
for
good
.
It
is
made
an
Argument
of
Moses's
singular
Meekness
,
that
he
endur'd
so
ungrateful
a
People
:
And
God
himself
undertakes
to
comfort
Samuel
in
his
resentme●t
of
the
Israelites
Ingratitude
!
by
taking
it
upon
himself
,
They
have
not
;
that
is
,
Not
so
much
rejected
thee
,
as
me
,
in
desiring
a
King
.
How
does
the
Psalmist
,
in
his
own
Person
,
or
in
the
Person
of
the
M●ssiab
,
stomack
this
unkindness
?
If
it
had
been
an
Enemy
,
or
if
it
had
been
a
Stranger
,
he
could
have
born
such
Usage
:
But
to
find
such
Returns
from
a
Friend
,
from
a
Confident
,
from
an
Obligee
;
nothing
less
than
the
Patience
of
God
,
or
a
Patience
Divine
can
bear
.
In
short
,
I
know
nothing
that
ingenuous
and
good
men
are
less
able
to
bear
;
nothing
that
God
himself
doth
more
frequently
and
pathetically
complain
of
.
Oh
loving
and
gracious
,
and
bountiful
God
,
who
art
never
b●hin●
hand
with
any
of
thy
Creatures
,
who
givest
wage●
even
to
the
King
of
Babylon
,
if
he
do
thy
work
,
(
though
he
do
it
blindfold
;
)
who
rewardest
a
Cup
of
cold
water
duly
administred
to
one
of
thy
fainting
Children
;
who
makest
the
world
ring
of
a
poor
Widows
Mite
offer'd
with
a
devout
and
grateful
mind
:
Oh
thou
that
art
kind
even
to
the
unthankful
,
Forbid
,
Oh
forbid
that
I
should
be
unthankful
to
the
kind
!
Bestow
upon
me
such
an
ingenuous
temper
of
Soul
,
that
I
may
ever
maintain
a
grateful
resentment
of
all
Benefactors
and
Benefits
;
if
it
be
in
the
power
of
my
hand
to
do
it
,
render
good
for
good
,
yea
,
agreater
good
for
a
less
!
However
,
Grant
that
I
may
never
so
far
put
off
the
Divine
and
Humane
,
and
put
on
the
Devilish
Nature
,
as
to
return
Hatred
for
Love
,
and
conspire
against
the
Welfare
of
those
that
have
contrived
mine
!
MEDITAT
.
XCIX
.
Of
the
Devil
,
consider'd
as
a
Nature
.
COnsidering
the
Devil
as
a
Nature
,
I
cannot
but
cry
out
,
where
ever
I
observe
Pride
,
Envy
,
Wilfulness
,
Wrathfulness
,
Revengefulness
,
Uncharitableness
,
Ingratitude
,
or
the
like
,
Here
and
there
is
the
Devil
.
For
if
Men
and
Devils
agree
in
the
same
temper
and
disposition
,
it
is
no
great
matter
though
they
differ
in
Name
.
The
Devil
is
content
men
should
call
themselves
by
what
Names
they
please
,
yea
,
Puritans
or
Jesuits
;
so
that
in
the
mean
time
they
will
be
content
to
Be
,
what
he
is
.
As
I
doubt
not
but
that
there
are
many
men
,
who
love
God
,
and
resemble
him
,
and
are
in
the
best
sense
Godly
,
(
that
is
,
God-like
men
)
who
yet
cannot
discourse
of
him
Metaphysically
,
nor
understand
clearly
(
as
to
the
Notion
)
what
Relation
they
stand
in
to
him
:
So
it
is
not
to
be
doubted
,
but
that
many
who
are
strangers
to
the
person
of
the
Devil
,
are
,
in
a
Scripture
sense
his
children
,
whilst
they
are
and
do
all
that
in
truth
,
which
he
is
and
does
.
Yea
many
that
are
afraid
of
the
person
of
the
Devil
,
and
almost
tremble
at
the
mention
of
his
name
,
and
cry
,
God
bless
us
from
him
,
do
by
the
impression
of
a
devillish
nature
,
maintain
converse
,
and
familiarity
with
him
.
If
one
had
been
present
then
,
and
seen
〈◊〉
playing
with
his
Rod
that
was
in
his
hand
;
would
he
not
have
wondr'd
and
said
,
Is
not
this
the
Serpent
that
this
very
〈◊〉
even
now
ran
away
from
?
And
who
can
but
stand
and
wonder
to
see
the
astonishment
,
and
fright
of
men
,
at
a
discoutse
of
the
Devil
and
his
pranks
,
to
see
them
Cro●●●ng
,
and
hear
them
Blessing
themselves
against
him
;
and
yet
at
the
same
time
taking
him
by
the
hand
,
yea
hugging
him
in
their
bosom
,
running
away
from
the
mischievous
Devil
,
but
gladly
entertaining
the
unclean
Devil
.
Many
that
hate
the
Devil
and
defie
him
,
and
swagger
against
him
with
all
the
anathema
'
,
imaginable
,
are
yet
very
good
friends
with
him
:
For
however
they
curse
his
name
,
and
the
number
of
his
name
,
yet
they
receive
his
Mark
,
not
upon
their
Foreheads
,
but
upon
their
very
Hearts
.
Yea
I
believe
one
may
say
of
the
Devil
,
(
as
the
Proverb
says
of
the
Fox
)
that
he
is
no where
better
entertain'd
,
than
where
he
is
most
defi'd
and
bann'd
.
No
man
,
says
the
Apostle
,
speaking
by
the
Spirit
of
Christ
,
calleth
Christ
accursed
;
but
doubtless
men
curse
the
Devil
by
a
Devillish
Spirit
.
Perhaps
the
hatred
of
the
person
of
the
Devil
is
not
a
thing
so
divine
as
some
take
it
to
be
:
For
my
own
part
,
I
am
more
enclin'd
to
pity
,
than
to
hate
him
.
Men
do
by
the
Devil
,
as
they
say
the
Trojans
did
by
the
Grecians
;
they
hated
them
,
and
yet
at
the
same
time
unawars
open'd
their
Gates
for
them
,
and
receiv'd
them
into
the
very
Heart
of
their
City
.
Yea
,
how
many
People
that
seem
zealous
for
Religion
,
and
forward
Reformers
of
the
ill
manners
of
the
World
,
may
be
suppos'd
to
be
reconcil'd
to
,
yea
,
and
acted
by
the
Devilish
Nature
?
And
so
Satan
may
cast
out
Satan
,
and
yet
no
dividing
of
Satan
against
himself
neither
.
I
need
not
employ
my
Thoughts
so
far
off
,
as
to
tell
how
the
Devil
of
Cruelty
,
and
Covetousness
in
the
Spam●●ds
,
went
about
to
reform
the
Devil
of
Idolatry
amongst
the
Indians
.
If
we
look
nearer
home
,
we
may
see
that
true
concerning
false
Christians
,
which
was
fastly
said
concerning
Christ
,
They
cast
out
Devils
〈◊〉
;
the
Devils
of
Heresie
and
Stubbornness
,
by
there
●zebub
of
Covetousness
and
Ambition
;
they
〈◊〉
the
Devil
of
Dissention
,
by
the
Devil
of
Revenge
;
like
King
Jehu
,
casting
out
Baal
,
to
make
room
for
the
Golden
Calves
;
and
shewing
much
zeal
for
the
Lord
,
(
as
they
would
have
it
thought
)
when
indeed
they
are
acted
by
the
Satanical
Spirit
of
Pride
and
Malice
,
and
their
design
is
nothing
but
to
Rule
,
or
be
Reveng'd
.
If
a
man
had
as
good
eyes
as
Jacob
had
,
he
might
see
the
Rams
that
leap
upon
these
Cattle
,
to
be
speckled
and
grizled
,
the
Spirit
that
impregnates
them
to
be
no
other
than
the
Spirit
of
Apostasie
,
and
a
black
Incubus
ascending
up
out
of
the
Bottomless
Pit
.
Neither
let
any
one
think
that
the
spiritual
Sins
of
Pride
,
Malice
,
and
the
like
,
are
only
to
be
called
the
Devilish
Nature
.
For
what
though
the
person
of
the
Devil
do
neither
eat
nor
drink
,
nor
heap
up
Silver
and
Gold
,
nor
acquaint
himself
with
strange
Flesh
?
Yet
Drunkenness
and
Gluttony
,
Covetousness
and
Lasciviousness
,
are
really
Branches
of
the
Devilish
Nature
,
and
belong
to
the
Spirit
of
Apostusie
:
For
so
it
is
describ'd
by
our
Saviour
,
Mat.
16.
23.
That
is
Satanical
,
be
it
what
it
will
,
that
savoureth
not
the
Things
of
God
—
Get
thee
behind
me
Sathan
.
And
why
Sathan
?
Because
he
,
though
ignorantly
,
oppos'd
the
redemption
of
Mankind
.
True
;
but
our
Saviour
puts
it
into
a
more
general
Phrase
,
Thou
savourest
not
the
Things
of
God
;
implying
,
That
whatsoever
opposes
the
Will
and
Ways
of
God
,
is
Satanical
.
Men
fear
Hell
,
as
a
bad
place
,
rather
than
as
an
evil
and
wicked
state
;
and
so
they
hate
and
bann
the
Devil
,
as
a
Name
,
or
Person
at
most
,
rather
than
as
a
sinful
and
apostate
Nature
.
We
read
indeed
of
the
Devil
possessing
the
Bodies
of
men
,
which
ordinarily
occur'd
in
the
days
of
the
Son
of
man
:
But
(
though
it
be
not
so
much
observ'd
,
nor
does
so
much
astonish
)
the
possession
that
he
has
of
the
Souls
of
men
,
is
much
more
common
,
and
far
more
dreadful
.
Is
it
not
much
more
lamentable
,
that
the
Devil
should
possess
the
Souls
of
men
,
than
their
Bodies
?
And
does
he
not
really
possess
all
unregenerate
minds
?
Is
not
that
Spirit
,
that
apostate
Nature
which
worketh
in
the
Children
of
Disobedience
,
he
?
Is
not
Diabolical
Impression
,
a
real
Impregnation
?
As
good
men
are
the
Children
of
God
,
and
pleni
Deo
,
more
than
wicked
men
,
by
a
God-like
Nature
;
so
are
all
unregenerate
men
,
all
Lovers
of
the
World
,
Children
of
the
Devil
,
under
his
Dominion
,
possest
by
him
,
impregnated
by
him
;
and
indeed
by
Scripture-warrant
,
they
are
so
many
Satans
in
the
flesh
,
and
Devils
incarnate
.
Learned
men
think
that
in
Zech.
3.
1.
the
word
Satan
is
to
be
read
Apostate
,
as
if
the
Spirit
of
Apostasie
did
denominate
the
Devil
.
And
the
wicked
and
apostate
Nature
,
wherever
it
is
found
predominant
,
denominates
men
devilish
;
otherwise
Judas
was
no
more
a
Devil
than
any
of
us
.
The
Devilish
Nature
is
mischievous
and
unrighteous
,
and
ever
opposing
and
perverting
the
right
ways
of
the
Lord
.
And
they
that
are
acted
by
it
,
are
upon
this
very
account
,
by
the
Apostle
,
call'd
Children
of
the
Devil
,
Acts
13.
10.
The
War
that
the
Captain
of
our
Salvation
manages
,
is
not
so
much
against
the
damned
Regiments
,
the
Apostate
Spirits
,
(
though
he
has
plainly
triumph'd
over
them
,
and
(
I
suppose
)
his
bright
Legions
do
still
under
his
Banner
oppose
and
rout
them
;
as
manifest
Hostility
being
kept
up
amongst
them
,
as
we
read
of
between
the
Troops
of
Joab
and
Abner
)
as
against
that
wicked
nature
,
and
those
wicked
works
,
which
estrange
the
Souls
of
Men
from
God
;
as
the
Apostle
John
compendiously
tells
us
,
when
he
describes
the
design
and
errand
of
the
Redeemer
,
he
says
,
It
was
to
destroy
the
works
of
the
Devil
.
So
then
,
all
that
work
the
works
of
darkness
and
wickedness
,
are
his
Followers
,
and
each
man
of
them
in
his
measure
,
a
little
Devil
.
Or
whether
you
call
them
his
Subjects
,
Servants
,
Slaves
,
Children
,
Apprentices
,
(
with
relation
to
his
work
)
his
inspired
ones
,
his
Scholars
;
the
Scripture
will
warrant
all
these
.
Lord
,
How
unpleasant
and
wearisome
a
Meditation
is
this
!
What
an
universal
Defection
is
here
!
How
strong
is
the
Conspiracy
!
What
a
numerous
Issue
hath
the
God
of
this
world
;
who
although
they
are
thy
Creatures
,
yet
are
his
Children
!
What
,
no
less
than
a
world
wondring
after
the
Beast
!
No
less
than
a
whole
world
lying
in
wickedness
!
No
fewer
than
all
men
seeking
their
own
Things
!
Sure
there
is
something
Tropical
in
these
sad
expressions
.
Yes
;
for
besides
the
whole
world
that
lies
in
wickedness
,
there
are
a
certain
number
,
there
are
a
We
that
are
of
God
,
1
John
5.
19.
The
Apostasie
is
not
so
Epidemical
,
but
that
there
are
Seven
thousand
knees
that
have
not
bowed
themselves
to
Baal
:
The
whole
rational
Nature
hath
not
so
herded
it self
under
the
Beast
,
but
that
there
remains
a
little
Flock
.
The
whole
Field
of
the
World
is
not
so
overspread
with
Tares
,
but
thou
hast
some
handfuls
of
Wheat
in
it
.
Blessed
be
thou
,
O
God
,
who
hast
not
quite
thrown
away
the
World
out
of
thy
hands
;
who
hast
not
utterly
forsaken
thy
own
Workmanship
;
or
rather
,
hast
not
suffer'd
them
utterly
and
everlastingly
to
forsake
thee
!
Be
comforted
,
O
my
Soul
,
in
the
great
number
of
Glorious
,
Angelical
,
Loyal
Natures
,
who
are
yet
Faithful
,
and
reign
with
their
God
:
And
do
not
desperately
conclude
,
but
that
there
may
be
abundance
of
other
intellectual
Beings
,
pure
and
unspotted
,
who
still
deserve
to
be
called
the
Children
of
God
.
Be
comforted
in
what
thou
hast
seen
,
and
dost
see
daily
;
I
mean
,
the
great
Shepherd
of
Souls
rescuing
out
of
the
mouth
of
the
Liou
,
two
Legs
,
and
a
piece
of
an
Ear
,
Amos
7.
12.
The
Lord
of
the
Harvest
gathering
s●m●
gleaning
Grapes
,
two
or
three
Berries
in
the
top
of
the
uppermost
Bough
,
four
or
five
in
the
outmost
fruitful
Branches
,
〈◊〉
17
6.
The
mighty
Angel
with
the
everlasting
Gospel
in
his
hand
,
calling
now
and
then
one
of
a
City
,
and
two
of
a
Tribe
,
out
of
darkness
into
his
marvellous
light
.
And
oh
cease
not
to
pray
the
Lord
of
the
H●●vest
,
the
compassionate
Father
of
Spirits
,
that
〈◊〉
will
mercifully
look
down
upon
the
miserable
apostate
World
,
rebuke
the
Power
,
retrench
the
Dominious
of
the
Wicked
One
,
and
reap
unto
himself
a
more
plentiful
Harvest
of
Souls
.
MEDITAT
.
C.
Cautionary
.
AND
now
what
Oedipus
shall
solve
this
Riddle
?
What
Divine
Philosopher
,
what
Secretary
of
Heaven
shall
give
us
an
account
of
this
strange
Phaenomenon
?
Is
there
any
greater
wonder
to
man
in
the
World
,
than
a
worldly
man
?
What
Decrees
of
Heaven
,
what
Providence
of
God
,
what
Fate
of
Providence
,
what
Temptations
from
without
,
what
Inclinations
from
within
shall
we
run
to
,
to
give
an
account
of
this
fearful
Apostasie
of
so
great
,
so
noble
a
part
of
the
Creation
from
his
blessed
Centre
,
his
pure
Life
,
his
paradisic
State
!
Whether
we
think
of
the
corruption
of
the
humane
Nature
in
Adam
,
yet
it
is
a
marvellous
Mystery
how
a
Person
of
his
purity
and
soundness
came
to
sin
,
and
how
persons
of
that
remoteness
from
him
as
we
are
,
should
sin
in
him
:
Though
neither
of
which
seem
incredible
,
yet
both
of
them
seem
inexplicable
.
If
we
lay
the
fault
at
the
door
of
each
pre-existent
Soul
,
it
seems
indeed
to
be
just
,
but
still
it
is
as
strange
as
it
was
before
.
For
so
every
single
Soul
is
an
Adam
for
purity
,
and
soundness
of
Constitution
:
and
how
shall
we
do
to
account
for
the
Apostasie
of
so
many
Adams
,
if
we
be
puzled
at
the
Fall
of
one
?
But
alas
!
The
mysterious
Intricacy
of
this
,
is
not
so
great
,
but
that
the
manifest
evidence
of
the
matter
of
Fact
is
as
great
.
It
is
enough
,
Ah
Lord
,
it
is
more
than
enough
,
to
know
and
see
(
which
indeed
we
cannot
hide
our
eyes
from
)
that
this
noble
Vine
is
turned
into
a
degenerate
Plant
;
That
the
Native
Friends
and
Favorites
of
God
are
become
Lovers
,
yea
,
Servants
,
yea
,
Worshippers
of
the
World
.
And
the
greatness
of
their
Number
is
too
too
evident
in
these
Meditations
;
which
yet
I
am
sensible
have
not
described
all
.
Some
,
possibly
,
will
think
these
too
many
:
I
cannot
help
it
;
but
the
Discovery
is
in
order
to
their
Recovery
.
Others
,
possibly
,
in
another
Extreme
,
will
think
these
too
few
;
and
will
extend
the
predominant
Love
of
the
World
further
than
I
do
or
dare
.
Some
are
so
fierce
,
that
every
Body
must
needs
be
carnal
,
and
corrupt
,
and
of
a
worldly
mind
,
who
is
not
exactly
of
their
mind
,
but
of
some
Way
,
Persuasion
or
Opinion
different
from
them
.
These
cry
,
Get
thee
behind
me
Satan
:
And
why
Satan
?
Why
,
because
thou
savourest
not
our
Things
,
our
Doctrine
,
our
Discipline
,
our
Worship
,
our
Way
.
Theycry
to
every
one
that
does
not
please
them
,
Thou
Child
of
the
Devil
.
And
why
,
Child
of
the
Devil
,
I
pray
?
Not
because
they
pervert
the
right
ways
of
the
Lord
;
but
because
they
oppose
their
Ways
,
and
weaken
their
Party
.
True
indeed
,
Heresie
and
Schism
are
works
of
the
Flesh
,
and
symptoms
of
a
worldly
mind
:
But
they
are
very
cunning
,
close
Things
,
which
are
very
hard
to
be
discern'd
,
and
of
so
lubricous
a
consideration
,
that
it
is
very
difficult
to
hit
of
them
right
:
So
difficult
,
that
even
the
inspired
Messengers
of
Heaven
have
been
mistaken
for
Emissaries
of
Hell
,
and
the
very
Pillars
of
the
Church
cast
out
of
the
Church
for
Heresie
.
I
believe
Perversness
is
a
very
Devilish
Temper
:
But
it
is
very
unreasonable
,
without
any
more
ado
,
to
judge
every
man
perverse
,
that
does
not
(
perhaps
he
cannot
)
in
all
things
think
as
I
do
,
or
whom
my
Arguments
cannot
convince
.
Some
are
so
conceited
of
their
own
extraordinary
Purity
,
that
they
look
down
with
a
disdainful
pity
upon
all
the
rest
of
miserable
Mortality
,
as
if
they
were
all
irrecoverably
lost
,
and
themselves
,
with
Job's
Messenger
,
left
alone
to
tell
it
.
A
person
of
the
Apostle
John's
Infallibility
indeed
may
say
,
We
know
that
we
are
of
God
,
and
the
whole
world
lies
in
wickedness
.
But
for
a
Company
of
Pharisees
,
impregnated
with
Self-conceit
,
to
conclude
that
all
the
world
were
born
in
sin
,
but
themselves
,
and
that
all
the
vulgar
sort
of
Mortals
are
ignorant
and
accursed
.
This
,
I
say
,
the
Candor
of
Heaven
it self
could
not
endure
.
Luke
16.
15.
Ye
are
they
that
justifie
your selves
,
&c.
The
Pseudocatharists
in
the
Prophet
,
Isa.
65.
5.
cry
to
their
Neighbors
,
Stand
off
,
come
not
near
me
;
for
I
am
holier
than
thou
;
Sanctificabo
te
,
I
shall
sanctifie
thee
;
that
is
,
defile
thee
,
as
that
word
is
often
used
:
As
if
he
should
say
,
If
thou
touch
me
who
am
so
holy
,
thou
shalt
be
defiled
,
and
guilty
before
God
,
as
those
common
persons
were
accounted
,
who
touch'd
the
Altar
,
the
blood
of
the
Sacrifice
,
or
any
holy
thing
which
they
ought
not
to
touch
.
Some
are
so
severe
,
as
to
determine
flatly
against
the
Salvation
of
all
Rich
men
,
because
Christ
has
declared
it
very
difficult
;
and
to
think
not
any
of
them
are
called
,
because
the
Apostle
says
,
Not
many
.
And
the
Grandees
for
wit
and
wealth
are
meet
with
them
,
crying
,
These
poor
people
are
foolish
,
(
Jer.
5.
4.
)
they
know
not
the
way
of
the
Lord
,
nor
the
judgment
of
their
God
;
they
know
not
the
Law
,
and
are
cursed
.
Others
pass
hard
Censures
upon
all
Heathen
Men
,
yea
,
and
upon
Christian
Unbaptized
Infants
too
;
whether
true
or
false
I
know
not
,
but
I
could
wish
they
were
false
,
and
the
Learning
of
some
more
charitable
Divines
has
endeavor'd
to
prove
them
not
true
.
There
are
others
besides
all
these
,
who
(
though
perhaps
out
of
no
bad
Principle
)
are
ready
to
judge
many
things
to
be
Symptoms
of
a
predominant
Love
of
the
World
,
which
are
not
.
It
is
true
,
the
Love
of
the
World
is
so
dangerous
and
pernicious
,
that
it
ought
to
be
the
constant
care
of
every
awakened
Soul
to
flie
from
it
:
and
one
would
almost
pardon
the
scrupulosity
and
fear
of
those
that
run
away
from
it
,
though
they
should
be
suppos'd
to
run
too
far
.
And
the
Love
of
God
is
so
pure
and
divine
a
thing
,
so
great
a
perfection
,
that
the
exercise
of
it
admits
of
no
Excess
:
if
the
whole
Soul
were
turn'd
into
a
pure
flame
of
Love
,
it
would
not
be
a
Sacrifice
too
costly
or
precious
,
to
be
offer'd
up
to
that
ever
blessed
Being
,
the
Supreme
Good
;
neither
would
there
be
any
room
for
the
envy
of
Hell
it self
,
to
put
in
a
quorsum
perditio
haec
.
But
though
it
admits
of
no
Excess
,
yet
I
conceive
it
admits
of
Mistakes
;
and
though
Men
cannot
outdo
in
it
,
yet
they
may
do
amiss
about
it
.
As
I
conceive
they
do
,
(
how
pardonable
soever
their
mistake
is
)
who
condemn
them
for
Lovers
of
the
World
,
who
do
any
works
of
Necessity
,
Charity
,
or
common
Civility
upon
the
Lords
day
;
who
think
oftner
of
the
world
,
than
they
do
of
God
;
or
who
in
their
practice
sometimes
prefer
a
worldly
business
that
is
important
,
before
a
Sermon
or
a
Prayer
.
Devotion
it self
,
how
excellent
a
thing
it
is
,
may
be
irregular
;
and
there
needs
judgment
,
as
well
as
affections
,
to
denominate
a
Man
a
right
Christian
;
without
which
,
even
the
highest
perfections
of
Love
and
Zeal
do
degenerate
into
something
worse
than
the
Notation
of
the
words
do
import
.
And
although
I
do
reckon
that
it
is
highly
laudable
and
reasonable
to
live
in
continual
weariness
of
this
world
and
life
,
and
holy
longings
after
the
presence
of
God
,
endeavouring
to
attain
to
the
Resurrection
of
the
dead
,
yet
I
do
not
believe
but
there
are
many
languishings
,
and
fainting
Fits
that
befal
the
most
devout
Lovers
of
the
Father
here
in
the
Body
.
Neither
dare
●
condemn
every
man
for
a
predominant
Lover
of
the
World
,
who
in
some
Passion
,
some
Temptation
or
other
,
has
almost
lost
his
sight
and
taste
of
God
,
and
casts
a
fond
eye
upon
this
Life
and
World
as
wretched
as
it
is
.
It
is
best
to
wish
with
Paul
,
to
be
dissolv'd
.
It
is
next
best
to
groan
with
Paul
,
O
wretched
man
that
I
am
,
&c.
It
is
pious
to
keep
up
a
predominant
estimation
of
Heaven
,
and
to
make
the
main
business
of
our
Lives
,
a
doing
of
God's
Will
,
and
a
preparation
for
his
Kingdom
:
But
yet
I
dare
not
conclude
it
to
be
a
Symptom
of
predominant
worldly
Love
,
when
I
hear
David
crying
in
some
case
,
O
spare
me
a
little
,
&c.
For
when
we
urge
the
predominant
Love
of
God
as
absolutely
necessary
,
we
do
not
mean
by
predominant
,
that
it
should
be
in
the
strictest
sense
perfect
The
Love
of
the
meanest
Saint
is
predominant
,
and
the
Love
of
the
devoutest
is
imperfect
.
There
are
many
other
mistakes
about
the
predominant
Love
of
the
World
,
which
are
occasionally
met
with
and
corrected
in
the
aforegoing
Meditations
.
Lord
,
Suffer
not
my
inflamed
heart
to
rest
in
the
lowest
evidences
of
a
predominant
Love
to
thee
;
no
,
nor
to
be
at
rest
,
till
it
arrive
at
the
highest
Demonstrations
,
Expressions
,
and
Exercise
thereof
!
Though
the
consideration
of
Sincerity
and
Predominancy
may
sustain
and
comfort
me
,
yet
let
nothing
short
of
Perfection
content
and
satisfie
me
!
Oh
Almighty
Love
,
wrap
up
my
amorous
Soul
in
thy Self
!
And
Oh
cast
forth
thy
Cords
of
Love
,
and
draw
the
estranged
Souls
of
men
unto
thy Self
!
Pity
the
infinite
numbers
of
prodigal
Apostates
,
that
have
forsaken
the
Bread
of
their
Fathers
house
,
and
,
like
Swine
,
feed
upon
emp●y
Husks
;
those
many
Noble
Souls
,
all
of
them
like
so
many
Kings
by
their
C●●ation
,
that
,
●s
it
were
with
their
Thumbs
cut
off
,
〈◊〉
gathering
Cr●m
for
their
sustenance
!
Restore
their
maim●d
Faculties
,
and
lift
up
their
Heads
out
of
Prison
,
change
their
Prison
Garments
,
and
let
them
eat
Bread
before
thee
〈◊〉
!
And
Oh
grant
that
all
the
Lovers
of
the
Father
may
be
judicious
and
regular
in
their
own
Devotions
,
and
charitable
towards
the
Devotions
and
Affections
of
their
Brethren
!
Amen
,
Amen
.
MAN
Considered
in
his
POLITICAL
CAPACITY
.
PART
II.
MEDITAT
.
I.
Of
the
False
Despisers
of
Riches
.
IT
is
too
too
evident
that
the
many
sorts
of
persons
,
before
nam'd
,
are
in
the
judgment
of
God
Lovers
of
the
World
,
even
all
that
prefer
the
Profits
,
pleasures
,
Honours
,
Persons
,
Business
,
Fashions
of
the
World
before
God
;
that
is
,
before
Righteousness
,
Truth
,
Peace
,
Publick
Good
,
Holy
Order
,
Charity
,
Purity
,
and
the
Sacred
Will
of
God
.
But
because
there
are
really
many
of
these
that
will
not
yet
acknowledge
themselves
to
be
such
;
let
us
examine
a
little
more
closely
,
to
find
out
,
if
possibly
,
who
they
are
that
lie
under
this
black
character
,
and
to
whom
it
doth
agree
.
And
now
I
will
a
little
examine
Man
considered
in
his
Political
Capacity
,
for
in
that
he
is
more
discernable
than
in
his
Moral
.
And
here
,
methinks
,
I
hear
a
Generation
of
Monastical
People
(
whether
Papists
or
Protestants
,
it
matters
not
)
blessing
themselves
,
and
saying
,
It
is
apparent
that
they
,
of
all
People
in
the
World
,
are
no
Lovers
of
it
:
They
are
so
far
from
coveting
the
Riches
of
the
World
,
that
they
give
away
all
they
have
,
and
reject
the
kindness
of
those
that
would
give
them
more
:
They
embrace
Poverty
as
a
great
Perfection
,
and
Nak●dness
as
an
Ornament
.
It
was
a
high
Character
of
them
,
That
took
joyfully
the
spoiling
of
their
Goods
:
But
what
Perfectionists
are
these
,
that
spoil
themselves
?
The
Disciples
of
Jesus
were
mortified
men
,
who
reckoned
two
Coats
superfluous
,
but
these
Evangelists
are
even
weary
of
the
Incumbrance
of
one
.
Nay
,
they
seem
to
out-vie
the
Son
of
Man
himself
,
of
whom
it
is
said
,
That
he
had
not
whereon
to
lay
his
Head
:
As
if
he
stood
in
need
of
some
House
,
or
Artificial
Conveniencies
;
whereas
the
cold
Earth
everywhere
affords
these
hardy
Soldiers
of
his
a
sufficient
Bed
,
and
the
spangled
Heavens
a
Canopy
.
To
all
which
great
Pretensions
,
I
only
suggest
these
two
or
three
Inquiries
,
1.
It
is
highly
reasonable
,
that
these
Pretenders
to
a
Contempt
of
Worldly
Riches
,
do
inquire
into
themselves
,
Whether
in
Deed
,
and
in
Truth
,
they
do
what
they
seem
to
do
?
Whether
there
be
no
Fallacy
,
Hypocrisie
,
or
Juggle
in
this
Matter
?
For
we
have
read
of
those
that
pretended
to
part
with
all
to
the
Church
;
who
yet
kept
back
for
their
own
dear
selves
,
and
by
laying
their
money
at
the
Apostles
feet
,
seem'd
to
trample
it
under
their
own
;
who
yet
,
for
all
their
seeming
Faith
,
and
Contempt
of
the
World
,
did
not
so
strip
themselves
of
all
,
but
that
they
kept
a
Rag
for
a
sore
Finger
;
Ananias
and
Sapphira
are
Examples
.
2.
It
may
be
proper
to
inquire
,
Whether
some
of
the
Heathens
themselves
,
whom
you
so
undervalue
as
the
Refuse
of
men
,
have
not
done
as
much
as
all
this
comes
to
?
This
I
take
for
granted
,
according
to
the
Logick
of
Divinity
it self
,
that
it
is
but
a
sorry
Perfection
in
a
Christian
,
that
does
not
excel
all
that
can
be
found
in
a
Heathen
,
Mat.
6.
32.
If
they
seek
after
these
and
these
things
,
it
becomes
Christians
to
seek
after
higher
;
if
they
do
such
and
such
things
,
it
behoves
Christians
to
do
greater
.
Now
,
I
suppose
,
it
is
an
easie
thing
to
find
many
men
as
perfectly
and
voluntarily
poor
amongst
the
Heathen
Philosophers
,
as
amongst
Christians
;
amongst
the
Cynicks
,
as
well
as
the
Hermits
;
as
much
Contempt
of
the
World
,
to
any
mans
thinking
,
in
a
Tub
,
as
in
a
Cloyster
.
But
it
will
be
said
,
These
men
did
not
neglect
the
World
out
of
a
pure
design
;
therefore
3.
It
will
not
be
amiss
,
that
these
Christian
Contemners
of
the
World
do
examine
their
Principles
and
Ends
;
for
if
this
voluntary
casting
away
of
the
World
be
only
a
Trick
to
draw
and
convert
the
eyes
of
the
World
to
themselves
,
and
to
procure
an
estimation
of
mortifi'd
men
;
or
a
piece
of
Bribery
to
merit
,
or
purchase
the
Rewards
of
Heaven
;
or
a
design
to
get
Riches
,
by
a
pretended
Contempt
of
them
;
or
a
Cloak
for
Idleness
,
that
they
may
eat
and
drink
of
the
Best
without
doing
any
thing
for
it
;
chusing
rather
to
eat
their
Bread
in
the
sweat
of
other
mens
Brows
,
than
of
their
own
:
If
any
such
things
as
these
,
I
say
happen
,
all
this
Contempt
of
the
World
is
spoiled
,
and
becomes
contemptible
in
the
eyes
of
God
;
nay
,
indeed
,
it
proves
to
be
a
Device
for
the
more
effectual
maintaining
of
the
Worldly
Life
:
And
who
knows
but
that
it
may
so
happen
,
or
rather
,
who
knows
not
that
it
does
?
Contempt
of
the
World
must
be
impartial
and
regular
,
or
else
it
will
not
pass
for
Devotion
.
And
if
a
man
predominantly
love
the
World
in
any
branch
of
it
,
he
's
justly
denominated
a
Lover
of
the
World
,
however
he
may
seem
to
despise
it
in
many
other
branches
of
it
.
It
is
a
sorry
shift
to
endeavor
to
be
thought
to
despise
the
Riches
of
the
World
,
and
in
the
mean
time
to
be
enslaved
to
worldly
Ease
and
Idleness
;
to
some
men
it
is
the
greatest
sensual
pleasure
in
the
World
to
do
nothing
.
Has
not
the
same
God
,
who
commanded
us
not
to
covet
,
nor
love
the
World
,
also
commanded
to
work
,
and
get
our
Livings
?
Oh
but
they
have
spiritual
Work
to
do
:
What
Merchant
so
industrious
as
they
,
that
compass
Sea
and
Land
to
make
Proselytes
?
And
did
not
Paul
abound
in
this
Work
of
the
Lord
,
as
much
as
any
that
pretend
to
an
imitation
of
him
?
yet
he
made
his
own
hands
administer
to
his
Necessities
,
rather
than
be
chargeable
to
the
Churches
;
though
I
suppose
the
Churches
then
,
were
as
free
and
as
kind-hearted
as
they
are
now
.
In
short
,
As
a
man
may
give
away
all
his
Goods
to
feed
the
Poor
,
and
yet
have
no
Charity
;
so
we
may
cast
away
the
World
,
and
yet
not
rightly
contemn
it
;
and
to
a
wise
Observer
shew
himself
to
be
more
a
Fool
;
or
a
Fanatick
,
than
a
Saint
.
Good
God
,
Since
the
World
is
so
manifest
,
grant
that
I
may
be
mortify'd
to
one
Branch
of
it
as
well
as
another
;
that
I
may
not
maintain
the
Worldly
Life
in
one
sense
,
whilest
I
seem
to
destroy
it
in
another
;
that
I
may
not
cleave
to
the
Golden
Calves
,
nor
haunt
the
High
Places
,
whilest
I
seem
to
renounce
Ashtaroth
;
●est
in
breaking
one
Commandment
,
I
be
found
guilty
of
all
!
MEDITAT
.
II.
Of
the
False
Despisers
of
Pleasures
,
and
of
the
Votaries
of
Virginity
.
IF
any
one
love
the
Pleasures
of
the
World
,
the
Love
of
the
Father
is
not
in
him
.
Fleshly
Pleasures
are
the
Bane
of
the
Soul
,
they
are
deadly
Enemies
to
it
;
they
do
,
in
an
especial
manner
,
war
against
in
,
says
the
Apostle
,
yea
,
and
they
kill
it
too
:
For
he
or
she
that
lives
in
them
,
is
dead
whil'st
they
live
.
He
that
Travels
or
Negotiates
in
a
strange
Countrey
,
had
need
to
take
heed
of
Enemies
,
especially
the
Natives
of
the
place
:
And
so
had
this
Pilgrim
Soul
that
sojourns
here
in
the
Flesh
,
need
to
beware
of
the
Pleasures
of
the
Flesh
,
which
are
,
as
it
were
,
the
Indigence
,
or
Natives
;
for
they
do
most
endanger
and
ensnare
.
The
Poet
could
tell
us
that
the
wise
Wanderer
stopt
his
ears
against
the
inchanting
Syrens
:
And
the
holy
Text
tells
us
how
ill
the
Pilgrim
Sons
of
Jacob
fared
,
for
not
abstaining
from
the
Wine
and
Women
of
Moab
;
these
did
them
more
hurt
,
than
all
the
opposition
they
had
met
within
all
their
March
What
if
we
reckon
with
our selves
,
that
we
are
so
many
Vlysses's
wandring
homeward
in
many
Uncertainties
;
like
so
many
Israelites
,
trying
our
Fortune
to
find
the
Canaan
out
of
which
sometimes
we
came
;
so
many
younger
Brethren
that
have
taken
our
Journey
into
a
far
Countrey
,
where
now
we
are
:
Should
we
not
,
with
ardent
contention
of
Soul
,
pant
and
breathe
after
our
Home
,
our
own
Countrey
,
our
Father's
House
,
and
consequently
beware
of
the
inchanting
Syrens
,
and
Circes
,
the
Cozbi's
,
the
Harlots
;
I
mean
all
the
Fleshly
Pleasures
that
obstruct
our
return
,
and
war
against
our
Souls
.
Agreed
,
cry
the
Votaries
of
Virginity
and
Penance
,
we
are
the
onely
Despisers
of
the
World
,
we
have
stopt
our
Ears
and
all
our
Senses
against
the
Inchantments
of
it
.
In
comparison
of
us
,
Sams●n
was
as
weak
as
the
new
Cords
that
himself
broke
off
his
Arms
;
and
Solomon
himself
void
of
understanding
.
We
have
made
our selves
Eunuchs
for
the
Kingdom
of
Heavens
sake
.
We
will
pluck
out
our
Right
Eye
if
it
look
upon
a
Maid
,
and
cut
off
our
Right
Hand
if
it
chance
to
suffer
a
Kiss
of
a
Female
.
We
keep
under
our
Bodies
,
and
chasten
our
Rebellious
Flesh
,
till
we
make
it
crouch
as
obsequiously
as
any
Spaniel
.
We
persecute
our
own
Flesh
as
severely
as
we
would
do
an
Heretick
:
And
though
the
Apostle
will
not
allow
us
to
hate
it
,
yet
we
we
cannot
but
be
asham'd
of
it
.
We
are
true
Followers
of
that
holy
Doctor
of
the
Gentiles
,
whose
many
Journeyings
we
match
,
if
not
over-do
,
in
our
long
and
frequent
Pilgrimages
,
and
his
Self-Castigations
by
our
Penances
.
These
are
high
Pretensions
indeed
.
But
its
worth
the
while
for
the
Pretenders
to
inquire
,
Whether
they
be
just
,
and
whether
they
be
conclusive
of
a
Contempt
of
the
World
?
For
certainly
all
Single
Life
does
not
deserve
the
Honourable
Name
of
Virginity
.
One
may
allude
to
the
Proph●●'s
Riddle
,
and
apply
it
here
with
a
little
pardonable
Ab●onancy
:
The
Children
of
the
Barren
are
more
than
of
her
that
bore
.
The
Scripture
describes
Marriage
by
the
Coalition
of
two
into
one
;
They
two
shall
be
one
Flesh
.
If
this
Metonymical
Marriage
must
pass
for
currant
,
I
doubt
the
Votaries
of
Virginity
will
be
diminish'd
by
this
Test
,
as
much
as
the
Soldiers
of
Gideon's
Army
,
who
,
at
the
first
Tryal
,
shrunk
from
Thirty
two
Thousand
,
to
Ten
Thousand
.
But
further
,
Christ
,
the
first
Discerner
of
Purity
,
●●lls
us
,
That
there
may
be
many
No-Virgins
,
whose
Bodies
are
yet
untouch'd
;
as
if
it
were
not
so
much
the
Conjunction
of
two
Bodies
,
as
of
two
Minds
,
that
made
a
Marriage
,
or
worse
.
It
's
not
enough
not
to
have
known
a
Man
:
Virginity
is
a
tender
thing
,
and
may
be
spoil'd
,
even
by
some
kind
of
seeing
a
Man
▪
He
that
looks
upon
a
Woman
to
lust
after
her
,
defiles
himself
;
and
She
that
looks
upon
a
Man
,
violates
her
Virginity
:
And
now
I
wish
our
Virgins
,
both
Males
and
Females
,
be
not
shrunk
again
,
as
much
as
the
fore-named
Captains
Soldiers
at
the
second
Tryal
,
who
fell
from
Ten
Thousand
,
to
Three
Hundred
.
Yea
,
and
it
is
further
to
be
wisht
,
that
of
this
little
Number
that
is
left
,
of
those
that
have
not
known
,
nor
seen
any
one
of
the
other
Sex
,
the
rest
have
not
,
at
some
time
or
other
heard
of
them
,
read
of
them
,
or
thought
of
them
,
otherwise
than
becomes
them
,
and
so
be
not
like
the
Three
Hundred
Soldiers
even
now
nam'd
,
that
carry'd
Lamps
within
their
Vessels
,
I
mean
,
that
burn
,
though
they
marry
not
.
And
now
,
methinks
,
I
could
find
in
my
heart
to
grant
,
that
if
the
Claim
to
this
pure
,
perfect
,
unspotted
,
unsullied
Virginity
be
just
,
it
is
conclusive
,
because
I
am
very
confident
it
's
not
just
.
But
yet
it
will
not
be
amiss
to
inquire
,
Whether
this
unspotted
Chastity
be
accompany'd
with
the
profound
Self-Examination
,
and
entire
Self-Resignation
,
and
especially
with
that
Divine
Charity
that
it
ought
?
The
true
Virgin
is
the
Soul
that
chastely
adheres
to
God
the
blessed
Being
,
whose
Name
is
Love
.
And
she
is
an
Adulterous
Soul
that
cherishes
Wicked
Hatred
,
as
well
as
she
that
allows
Wanton
Love
.
What
if
I
do
not
burn
in
unlawful
Love
,
if
I
burn
in
Hatred
,
and
be
inflam'd
with
Revenge
,
I
have
defiled
my
Soul
,
and
lost
my
Purity
in
the
sight
of
God
.
The
High
Priests
would
not
defile
themselves
by
the
Judgment
Hall
,
but
with
Envy
and
Murder
they
would
:
Or
what
if
this
pure
Virgin
flie
from
all
Mortal
Embraces
,
yea
,
and
loath
the
sight
and
thoughts
of
any
man
,
if
she
settle
into
a
Self-admiration
,
fondly
doting
upon
her
own
Beauty
or
Virginity
,
or
Wantonly
dallying
with
her
own
Fortitude
or
Perfections
,
she
has
play'd
the
Whore
from
God
,
(
who
alone
ought
to
be
Supreme
in
the
Soul
)
and
is
become
unchaste
in
her
Amours
.
It
may
be
very
pertinent
to
examine
,
Whether
a
great
part
of
the
Virginity
that
is
found
in
the
World
;
be
not
meerly
Constitutional
;
it
's
no
thanks
to
them
not
to
Burn
,
who
are
not
Combustible
:
Another
great
part
Political
,
when
People
live
single
,
meerly
that
they
may
live
.
It
was
accounted
bad
Devotion
in
Saul
,
when
he
forced
himself
,
and
offered
a
Sacrifice
.
And
how
shall
she
be
accounted
an
acceptable
Virgin
,
who
,
though
she
flies
from
other
men
,
forces
her self
.
Pure
Virginity
is
indeed
a
Delicate
and
Divine
Thing
,
if
it
be
any
where
to
be
found
;
but
this
does
not
at
all
disparage
Conjugal
Love
justly
placed
,
and
purely
exercised
and
observed
:
Nay
,
I
do
verily
think
that
there
is
as
much
or
more
Chastity
to
be
found
in
a
Conjugal
state
,
as
in
a
Single
.
To
the
Conjugal
Bed
it
is
that
the
Apostle
gives
the
Epithete
of
undefiled
:
I
wish
the
Virgins
can
any
of
them
say
as
much
of
theirs
,
more
,
I
'm
sure
,
they
cannot
.
I
will
allow
a
pure
Virgin
state
to
be
excellent
,
perhaps
more
excellent
than
a
Conjugal
;
but
it
's
enough
for
the
Conjugal
to
be
accounted
Honourable
,
and
that
is
in
plain
terms
by
the
holy
Author
of
it
,
God
himself
.
But
whatever
excellencies
in
some
sense
or
other
may
be
found
in
the
Virgin
state
,
yet
I
hope
its
Virgin
modesty
is
such
,
as
will
forbid
it
to
vie
with
the
Conjugal
for
usefulness
,
which
I
'm
sure
is
one
famous
species
of
excellency
:
And
indeed
for
goodness
,
or
excellency
in
general
,
I
cannot
see
how
that
can
be
bad
now
,
which
even
in
the
state
of
Innocency
it self
was
declared
to
be
good
,
Gen.
2.
It
is
good
for
man
to
have
a
wife
.
MEDITAT
.
III.
Of
the
Votaries
of
Penance
.
AS
for
the
Votaries
of
Penance
,
though
it
may
well
be
doubted
whether
they
feel
a
smart
answerable
to
the
shrugs
and
sowre
faces
that
they
make
;
and
though
it
may
be
charitably
suppos'd
that
they
sustain
themselves
very
well
with
rich
cordials
and
good
fare
,
whereby
many
Pilgrimages
of
an
hundred
or
two
hundred
miles
long
become
less
troublesome
to
them
than
many
a
poor
mans
journey
or
labour
of
a
day
,
and
so
their
pretensions
are
not
just
;
yet
suppose
all
to
be
true
that
is
pretended
,
how
will
it
certainly
conclude
a
contempt
of
the
World
.
For
will
not
Diogenes
amongst
the
Heathens
pretend
to
as
much
neglect
of
the
pleasures
of
the
World
,
and
the
ease
of
the
flesh
,
by
lying
in
his
Tub
,
as
any
body
can
do
by
travelling
abroad
bare-foot
,
and
bare-leg'd
.
Will
not
the
Disciples
of
the
Pharisees
put
in
for
the
severity
of
frequent
Fasts
,
and
match
the
Disciples
of
John
,
outdoe
the
Disciples
of
Jesus
?
And
will
not
the
Priests
of
Baal
put
in
for
a
share
of
the
honour
due
to
Lashing
and
Slashing
Devotion
as
well
as
any
Gospel
Priests
?
There
will
never
be
any
firm
and
comfortable
inference
,
so
long
as
it
may
be
required
what
do
you
more
than
others
,
those
none
of
the
best
neither
?
So
then
the
Enquiry
will
be
,
at
whose
command
,
out
of
what
principle
,
for
what
end
,
all
these
severities
are
executed
.
If
any
of
these
fail
,
the
contempt
of
the
World
is
but
a
pretence
.
And
who
knows
not
but
that
the
worship
of
the
Gentiles
and
of
the
Baalitish
Jews
too
,
perform'd
with
so
much
smart
and
sacred
horror
,
is
accounted
of
God
and
all
good
men
,
slavishly
superstitious
,
and
a
hateful
will-worship
.
If
the
Principle
out
of
which
all
these
severities
are
perform'd
,
be
so
pure
as
it
ought
,
it
will
produce
an
uniform
self-denial
,
and
holy
obedience
,
and
a
contempt
of
the
World
in
all
the
branches
of
it
,
as
well
as
in
the
pleasures
;
so
that
if
there
be
not
an
Humility
,
Charity
,
Faith
,
Hope
,
Zeal
,
answerable
to
these
bodily
exercises
,
they
will
profit
nothing
.
If
a
man
give
his
body
to
be
burnt
and
in
the
mean
time
have
a
mind
to
burn
his
Brother
,
he
is
no
Martyr
,
no
nor
Saint
neither
.
And
may
not
the
Worldly
Life
be
maintain'd
,
and
cherisht
in
the
acts
of
Self-love
,
Self-seeking
,
Self-confidence
,
Pride
,
and
Self-feeling
,
amidst
all
this
abstemiousness
,
and
these
severities
excercis'd
upon
the
body
.
Yea
,
what
if
all
these
things
should
be
nothing
but
to
bribe
the
Justice
of
God
,
to
tye
the
hands
of
his
vengeance
,
to
establish
a
righteousness
of
ones
one
,
to
purchase
by
merit
a
sorry
carnal
kind
of
heaven
merely
external
and
future
.
If
so
then
they
are
symptoms
of
a
slavish
and
superstitious
,
but
are
utterly
inconsistent
with
a
holy
and
religious
mind
.
And
who
knows
not
but
that
all
this
may
be
,
yea
and
evey
discerning
Christian
does
vehemently
suspect
that
it
often
is
.
From
hence
,
O
my
Soul
,
take
an
occasion
to
consider
,
that
thou
as
to
thy
natural
Capacity
art
able
to
act
without
the
help
of
the
flesh
,
and
without
any
dependance
thereupon
;
and
consequently
capable
of
committing
sins
of
the
Spirit
as
well
as
sins
of
the
Flesh
,
however
in
a
lax
sense
,
whatever
is
contrary
to
God
may
in
Scripture
be
call'd
flesh
,
and
so
all
sins
may
be
call'd
Works
of
Flesh
.
When
thou
hast
laid
aside
this
Flesh
,
thou
canst
not
reasonably
think
of
,
nor
patiently
endure
to
think
of
a
long
sleep
,
till
the
time
that
thou
shalt
re-assume
it
;
and
if
after
thy
release
from
Flesh
,
thou
shalt
still
be
able
to
act
,
then
sure
it
may
be
fairly
concluded
,
that
even
some
of
thy
Acts
,
even
whil'st
thou
art
in
the
Body
,
are
purely
spiritual
,
and
do
little
or
nothing
depend
upon
the
Body
.
Though
thou
canst
not
be
guilty
of
Adultery
,
or
Drunkenness
,
without
the
help
of
the
Body
,
yet
it
is
no
fault
of
the
Body
,
or
a
very
remote
one
,
that
thou
art
proud
,
self-will'd
,
unbelieving
,
and
uncharitable
.
All
filthy
and
unrenewed
Souls
will
not
be
the
less
,
but
rather
much
more
such
,
by
leaving
the
Flesh
.
Distinguish
therefore
carefully
between
the
sins
of
the
Flesh
,
and
of
the
Spirit
;
and
reckon
that
thy
firm
and
chaste
adherence
to
the
ever
blessed
God
thy
Centre
,
and
entire
Resignation
of
thy self
to
him
,
is
thy
Virginity
,
and
much
to
be
preferr'd
before
Temperance
and
Continency
.
What
if
thou
have
kept
thy
hands
from
picking
and
stealing
,
if
in
the
mean
time
by
Pride
thou
rob
God
of
his
Honour
,
or
by
Unbelief
Christ
of
his
Glory
,
How
art
thou
honest
?
What
if
thou
hast
not
smitten
with
the
Fist
of
Wickedness
or
Violence
,
if
by
Self-Will
thou
have
Rebelliously
contended
against
the
Authority
of
Heaven
,
and
secretly
opposed
the
Will
of
God
,
How
art
thou
Loyal
?
What
if
thou
have
not
prostituted
any
of
thy
fleshly
Members
to
Adulterous
Aspects
or
Embraces
,
yet
if
thou
have
in
a
way
of
Self-love
fondly
admired
and
wantonly
dallied
with
thy
own
Perfections
,
as
something
distinct
from
God
,
How
art
thou
Chaste
?
What
if
thou
hast
so
severely
chastised
the
Body
,
that
thou
may'st
seem
to
have
battered
the
Out-works
of
Sin
,
yet
if
it
still
lodge
in
the
Castle
of
thy
Heart
,
if
thy
●ody
be
empty
with
Fasting
,
and
the
Heart
full
of
Pride
,
and
Conceits
of
thy
own
Righteousness
and
Merits
,
if
the
Flesh
by
severe
Discipline
,
and
many
Macerations
,
be
made
obsequious
to
thee
,
and
thou
in
the
mean
time
remainest
unsubdued
to
the
Authority
and
Will
of
God
,
What
real
profit
hast
thou
by
this
bodily
Exercise
,
or
how
canst
thou
think
,
without
Blasphemy
,
to
commute
with
God
?
If
thou
think
by
Penance
to
commute
for
true
Conversion
and
Repen
ance
,
as
men
by
money
commute
for
Penance
,
thou
art
in
the
worst
sense
Simoniacal
,
and
it
will
be
said
to
thee
,
Thy
Penance
perish
with
thee
.
Lord
,
Make
me
to
feel
the
mighty
power
of
Holy
Religion
upon
my
Soul
,
subjecting
it
to
thy
Authority
,
reconciling
it
to
thy
Will
,
uniting
it
to
thy
Perfection
,
and
consorming
it
to
thy
Purity
;
purging
me
from
all
secret
Selfishness
,
cleansing
me
from
all
Hypocrisie
,
Unbelief
,
Pride
,
and
Sacrilegious
Conceits
of
my
own
Worthiness
!
And
then
I
will
not
fear
,
whether
in
a
Virgin
,
or
Conjugal
state
;
whether
by
the
austerity
of
John
,
or
the
freedom
of
Jesus
,
to
be
accepted
of
thee
,
and
either
wholly
to
escape
,
or
victoriously
to
prevail
against
the
sins
of
the
Fl●sh
!
MEDITAT
.
IV.
Of
Quakers
.
FRom
these
False
Despisers
of
Pleasures
,
I
will
now
proceed
to
consider
a
generation
of
men
that
pretend
to
be
mighty
Lovers
of
God
,
inasmuch
as
they
reject
and
undervalue
the
Honours
of
the
World
.
For
as
the
predominant
love
of
honour
will
certainly
denominate
a
man
a
Lover
of
the
World
,
so
it
seems
that
the
just
contempt
of
it
should
argue
a
Lover
of
God
.
And
here
,
though
there
be
many
pretenders
,
yet
the
People
call'd
Quakers
seem
to
be
the
most
famous
species
.
I
beg
their
pardon
that
I
call
them
Quakers
(
which
name
they
seem
not
to
rellish
well
)
for
I
profess
I
do
it
not
out
of
a
way
of
reproach
,
but
merely
for
distinction
sake
.
I
confess
I
do
not
know
what
the
proprium
quarto
modo
of
a
Quak●r
is
;
for
he
has
many
things
common
with
other
separates
,
and
with
other
men
that
are
not
separates
,
so
that
I
sahll
not
meddle
with
him
under
any
consideration
,
but
this
,
of
undervaluing
the
World
,
exprest
either
in
words
,
actions
,
or
fashions
,
because
he
pretends
more
to
this
,
then
any
sort
of
men
that
I
can
think
of
,
and
yet
herein
I
will
not
judge
him
neither
,
but
in
kindness
put
him
upon
judging
of
himself
.
And
I
will
digest
my
Meditations
into
this
order
,
First
briefly
lay
down
as
far
as
I
know
the
Quakers
judgment
and
most
general
practice
about
this
matter
.
Secondly
,
shew
what
Authority
or
Argument
he
brings
for
it
.
Thirdly
,
examine
the
strength
of
those
Arguments
and
consider
what
Answers
may
be
given
to
them
.
And
Lastly
,
suggest
some
things
whereby
he
may
try
his
sincerity
and
spirituality
in
this
matter
.
I
will
willingly
grant
by
way
of
Premise
,
that
Worldly
Honour
,
Respect
and
Applause
are
very
dear
and
grateful
to
the
Animal
Life
and
Fleshly
Mind
;
so
dear
,
that
he
does
prefer
it
before
the
approbation
of
God
and
the
witness
of
a
good
Conscience
.
I
do
grant
that
to
love
the
praise
of
men
more
than
the
praise
of
God
,
is
a
symptom
of
a
Pharisaical
and
Hypocritical
Person
.
That
all
Honour
in
a
Scripture
sense
is
due
to
God
,
and
that
all
the
glory
of
men
is
nothing
but
a
reflection
of
Divine
Glory
.
That
the
proper
honour
consists
in
due
estimation
,
and
reverence
of
mind
,
and
that
the
external
expressions
of
it
by
words
of
gestures
are
less
properly
called
Honour
.
That
it
's
an
Argument
of
a
weak
,
corrupt
and
carnal
mind
,
to
honour
those
whom
he
knows
to
be
unworthy
of
Honours
,
to
Bless
those
whom
God
abhors
.
That
it
's
a
great
perfection
to
be
mortified
to
the
sense
and
expectation
of
Worldly
Honour
,
and
Approbation
and
Applause
,
and
Respect
of
men
,
and
an
excellent
Christ
like
Attainment
and
Fortitude
,
to
be
able
rightly
to
bear
contempt
,
and
in
no
degree
to
complain
of
unjust
neglect
.
And
now
I
shall
proceed
to
the
first
Head
which
I
propound
to
my self
in
this
Meditation
,
viz.
Which
is
the
Quakers
Judgement
and
most
general
Practice
about
this
matter
.
I
think
indeed
they
are
not
all
agreed
(
whether
it
be
because
some
are
less
perfect
then
others
,
or
because
some
are
more
deluded
then
others
,
I
know
not
)
but
yet
their
most
receiv'd
opinion
is
that
they
ought
not
to
give
honour
to
men
:
And
yet
this
they
mostly
limit
to
External
Honour
,
for
I
never
met
with
any
of
them
that
seemed
unwilling
to
be
lov'd
,
to
be
esteem'd
well
of
,
and
to
be
valued
according
to
his
Worth
or
Wealth
either
.
And
so
with
them
the
bowing
of
the
body
in
a
way
of
Reverence
looks
like
Idolatry
,
the
putting
off
the
Hat
is
Superstitious
,
the
giving
Titles
of
Honour
is
Carnal
,
and
so
much
as
to
thank
the
Fellow
creature
is
at
best
vain
;
and
so
are
all
Worldly
Fashions
in
Apparel
,
Complements
in
words
,
Civil
distinction
,
and
the
like
.
MEDITAT
.
V.
Of
the
Quakers
Arguments
.
FOR
this
serve
kind
of
denying
of
Honours
and
Fashions
of
the
World
,
they
alledge
many
plain
Precepts
,
and
Noble
Examples
:
Neither
will
I
dissemble
,
there
seems
to
be
a
great
deal
to
be
said
for
it
.
They
will
tell
you
,
That
as
to
this
matter
,
the
great
Moses
was
a
Quaker
as
much
as
they
,
when
he
refus'd
to
be
call'd
,
The
Son
of
Pharaoh's
Daughter
;
preferr'd
the
Profession
of
a
despis'd
Religion
with
the
professed
Israelites
,
before
the
worldly
Honor
of
the
Egyptian
Court
;
when
he
undervalued
his
own
Reputation
for
a
Prophet
,
and
would
not
ingross
that
Honor
to
himself
,
but
was
desirous
that
all
the
Lord's
People
should
share
in
it
;
when
he
married
an
Ethiopian
Woman
at
a
time
when
he
might
have
had
Rich
and
Noble
Matches
,
and
took
so
meekly
the
reproachful
Reflections
that
his
Brother
and
Sister
had
made
upon
him
,
for
his
so
great
undervaluing
of
himself
.
Of
the
same
spirit
was
the
Prophet
Elijah
,
who
treated
the
King
of
Israel
as
like
a
Quaker
as
ever
you
heard
:
2
Kings
3.
12
,
14.
What
have
I
to
do
with
thee
?
Get
thee
to
the
Prophets
of
thy
Father
,
and
of
thy
Mother
.
And
he
swears
,
(
and
therein
he
seems
to
be
less
perfect
than
a
Quaker
)
As
the
Lord
liveth
,
Were
it
not
that
I
regard
the
presence
of
the
King
of
Judah
,
I
would
not
look
at
thee
.
Somewhat
like
this
freedom
of
Spirit
,
and
plainness
of
Speech
,
void
of
Compliment
,
and
Courtly
Respect
of
Persons
,
may
be
found
in
the
Story
of
all
the
Prophets
,
almost
from
Samuel
,
down
to
Malachi
.
And
lest
this
should
be
thought
to
be
only
an
unpolish'd
Old
Testament
Spirit
,
they
come
as
near
to
the
Gospel
Times
as
may
be
,
and
quote
the
Baptist
,
a
greater
than
whom
the
Daughters
of
Men
had
not
born
;
whose
plain
and
unfashionable
Dress
,
and
Diet
,
severe
Conversation
,
and
uncomplimental
Usage
of
all
sorts
of
men
,
even
Herod
the
King
,
and
the
Viperous
Generation
of
the
Formal
Pharisees
,
they
fansie
does
much
resemble
and
justifie
the
Evangelical
Quaker
.
They
think
they
resemble
him
in
his
Looks
and
Doctrine
,
and
Life
,
and
say
,
They
would
not
stick
to
be
Conformable
to
him
in
his
Death
too
.
But
if
John
seem
also
to
have
a
little
too
much
of
the
sowreness
of
the
Law
in
him
,
and
so
his
Example
should
be
rejected
,
they
hope
the
Author
of
the
Gospel
,
and
his
most
intimate
Friends
and
constant
Followers
,
will
justifie
their
Spirit
and
Behaviour
.
The
sharp
Answer
that
Jesus
sent
to
Herod
,
(
the
Fox
)
the
plain
Reprehensions
that
he
gave
to
the
Hypocritical
,
Blind
,
and
Superstitious
Pharisees
,
notwithstanding
their
great
Authority
in
the
Church
;
his
poor
and
harmless
way
of
Living
;
his
disowning
of
Relations
,
in
comparison
of
the
Doers
of
the
Will
of
God
;
his
free
and
friendly
Converse
with
the
Poorest
,
and
the
Worst
too
,
in
order
to
their
good
;
shews
how
little
of
Stateliness
,
or
compliment
,
or
worldly
Respects
was
in
him
.
And
he
taught
men
so
too
.
He
ever
and
anon
commands
a
simple
and
irrespective
Discourse
and
Behaviour
:
Let
your
Speech
be
Yea
and
Nay
.
Call
no
man
Father
or
Master
upon
earth
.
Be
not
called
of
men
Rabbi
.
Affect
not
the
uppermost
places
in
Synagogues
,
or
at
Feasts
,
love
not
Greetings
in
the
Markets
;
when
thou
makest
a
Feast
call
not
the
Rich
,
who
can
requite
thy
kindness
,
but
the
poor
that
cannot
,
to
thy
Table
.
He
reproved
the
Fashionable
Robes
of
the
Pharisees
which
they
us'd
to
conciliate
respect
,
he
prefer'd
honest
John
in
his
Camels
hair
,
before
the
Courtiers
of
the
World
in
their
Carnelet
Coats
and
soft
raiment
;
poor
Fishermen
before
the
Nimrods
of
the
Earth
;
beggarly
Lazarus
before
the
voluptuous
rich
man
,
whom
he
does
not
deign
to
name
,
although
according
to
the
flesh
,
he
was
the
Son
of
Abraham
:
He
magnified
the
two
Mites
given
by
the
poor
Widow
,
above
the
costly
Oblations
of
the
〈◊〉
,
and
commemorates
a
Box
of
Oyntment
〈◊〉
bestow'd
by
a
poor
Woman
,
more
than
all
the
〈◊〉
I
casts
he
was
ever
bidden
to
by
the
Wealthy
▪
●ay
he
seems
to
make
the
giving
and
receiving
at
honour
one
from
another
to
be
inconsistent
with
the
Gospel
Faith
,
when
he
says
,
How
can
ye
believe
that
receive
Honour
one
of
another
?
And
elsewhere
gives
this
reason
why
many
did
not
profess
,
because
they
lov'd
the
Praise
of
men
more
than
the
Praise
of
God
.
And
were
not
his
Apostles
and
Disciples
followers
of
his
simplicity
and
plainness
?
Jacob
was
a
plain
man
dwelling
in
Tents
,
and
so
was
Paul
too
,
and
a
maker
of
Tents
to
dwell
in
,
and
he
tells
us
of
himself
and
the
rest
,
that
they
used
great
plainness
of
speech
(
2
Cor.
3.
12.
)
Peter
and
James
were
angry
at
the
honorable
thoughts
that
they
perceived
the
Jews
had
of
them
,
Why
look
ye
upon
us
,
&c.
And
the
same
Peter
refused
the
compliment
of
Captain
Cornelius
.
Paul
and
Barnabas
were
grieved
at
the
respects
offered
them
by
the
Heathen
People
,
insomuch
that
they
rent
their
cloaths
and
cry'd
out
,
These
Apostles
are
still
exhorting
to
uncomplimental
Speech
,
Speech
not
according
to
Mens
Wisdom
or
the
Wisdom
of
the
World
,
plain
and
unfashionable
Apparel
,
and
commending
a
Dress
of
Grace
and
good
Works
,
before
an
adorning
with
Silver
and
Gold
,
and
costly
Apparel
.
They
require
men
not
to
be
Respecters
of
Persons
,
and
not
to
be
Conform'd
to
this
World
:
In
all
things
to
give
thanks
to
God
the
Father
by
Christ
,
Col.
3.
17.
In
a
word
,
Who
knows
not
what
a
Quaker
Mord●cai
was
under
the
Law
,
who
would
rather
lose
his
Head
,
than
put
off
his
Hat
to
prophane
Haman
.
And
the
Apostle
James
under
the
Gospel
,
who
requires
us
not
to
be
many
Masters
,
whereas
now
adays
every
Body
almost
will
be
a
Master
,
not
to
have
the
Faith
of
our
Lord
Jesus
Christ
with
Respect
of
Persons
;
and
does
so
plainly
tax
the
Worldly
Partiality
of
his
days
,
for
giving
Honour
and
Respect
to
the
gaudy
Gen●leman
with
Gold
Rings
,
and
Goodly
Apparel
,
rather
than
to
the
poor
Saint
in
mean
Apparel
,
as
if
he
had
by
the
Spirit
of
Prophesie
seen
the
Partiality
of
our
Conversation
;
or
to
allude
to
the
Story
of
the
Prophet
,
As
if
his
heart
had
gone
along
with
us
,
when
the
man
ligh●
down
from
his
Chariot
to
〈◊〉
us
.
●●d
now
what
can
be
said
more
,
except
we
say
that
〈◊〉
very
Angels
resuse
Honour
from
their
Fellow-crea●●res
,
and
refer
it
all
to
God
.
And
God
himself
,
to
whom
it
justly
belongs
to
receive
Honour
from
all
,
yet
is
pure
and
impartial
in
his
Regards
to
every
one
,
having
often
declared
himself
to
be
no
Respecter
of
persons
.
MEDITAT
.
VI.
The
Strength
of
the
Quakers
Arguments
considered
.
I
Suppose
we
are
all
agreed
thus
far
,
That
when
the
Scripture
forbids
,
or
seems
to
forbid
giving
or
receiving
of
Honour
,
it
cannot
be
understood
of
the
real
,
proper
,
inward
Honour
,
which
is
no
other
than
Reverence
,
or
due
Estimation
,
and
is
little
else
than
the
Love
that
we
bear
to
a
Superior
.
The
Text
has
commanded
us
expresly
,
To
honour
our
Parents
,
to
honour
the
King
,
to
honour
all
Men.
This
must
be
understood
at
the
least
of
this
inward
Honour
and
Reverence
,
which
indeed
is
primarily
due
to
God
,
The
Father
of
Lights
;
but
secondarily
,
and
for
his
sake
,
to
men
also
,
to
whom
he
has
communicated
most
of
himself
.
And
according
to
this
greater
or
lesser
Communication
of
himself
.
I
suppose
our
Honour
or
Estimation
of
men
ought
to
be
greater
or
lesser
.
And
so
consequently
we
are
all
agreed
,
That
there
is
no
real
Honour
due
,
where
there
is
no
real
Worth
or
Excellency
:
And
to
esteem
Persons
unduly
,
is
an
Imperfection
in
the
Judgment
,
and
a
Departure
from
Truth
,
which
must
needs
be
Evil.
But
the
Excellency
and
Worthiness
that
God
gives
to
men
is
of
several
sorts
,
Natural
,
Political
,
Moral
,
Supernatural
,
and
all
these
the
Objects
of
Honour
:
So
that
there
is
an
Honour
due
to
Parents
,
though
they
be
never
so
unkind
;
to
Kings
and
Magistrates
,
though
they
be
bad
men
;
to
a
Moralist
,
although
he
never
heard
of
Christ
;
and
especially
to
the
Saints
,
though
they
be
never
so
poor
,
and
otherwise
unaccomplisht
,
by
reason
of
the
supernatural
Worth
that
God
has
communicated
to
them
.
And
because
the
Image
of
God
in
Knowledge
,
Righteousness
,
and
True
Holiness
,
is
the
most
excellent
Communication
of
God
to
Man
,
therefore
the
Saints
are
in
the
Psalmists
Phrase
the
Excellent
of
the
earth
,
and
the
greatest
honour
is
due
to
them
upon
that
account
;
let
Christ
Jesus
himself
be
Judge
,
who
esteem'd
the
supernatural
excellency
of
them
that
did
the
Will
of
God
,
more
then
the
natural
excellency
of
all
relations
accord-to
the
flesh
:
and
let
his
Apost●●
Paul
be
Judge
,
who
honoured
Christ
himself
more
upon
a
spiritual
account
,
than
upon
any
fleshly
consideration
whatever
(
though
we
have
known
Christ
after
the
Flesh
,
〈◊〉
)
The
Controversie
then
will
be
about
the
external
and
less
proper
honour
,
or
rather
the
outward
expression
of
honour
by
words
or
gestures
.
That
there
may
and
ought
to
be
such
expressions
of
honour
according
to
the
different
Custom
of
different
Countreys
is
plain
,
both
by
Precept
and
Example
;
To
rise
up
before
the
Hoary
is
expresly
commanded
,
and
it
is
made
the
same
with
honouring
of
Old
Men
,
Lev.
19.
32.
The
relieving
of
Parents
is
accounted
an
honouring
of
them
by
our
Saviour
,
Mat.
7.
10.
And
the
paying
of
Tribute
is
an
external
expression
of
honour
that
is
due
to
Kings
,
and
it
's
expresly
required
,
For
this
cause
pay
ye
Tribute
also
,
&c.
It
is
needless
,
and
it
would
be
almost
endless
to
record
all
the
Examples
of
the
Wise
and
Holy
Men
in
Scripture
,
that
do
justify
the
giving
and
receiving
expressions
of
honour
,
in
words
and
gestures
.
Neither
can
we
reasonably
imagine
that
all
Nations
and
Ages
of
the
World
are
bound
to
the
very
same
expressions
of
honour
,
which
the
Jews
used
,
or
those
Ages
of
the
World
that
the
Scripture
writes
the
History
of
.
If
the
Jews
fall
flat
before
a
Prince
or
a
Prophet
,
and
we
only
kneel
before
them
,
we
are
not
more
Complimental
than
they
,
but
less
.
There
is
less
suspicion
or
appearance
of
Worship
,
in
giving
the
right
Hand
of
Fellowship
,
and
putting
off
the
Hat
,
which
we
use
,
than
there
is
in
their
Bowings
and
Prostrations
of
old
,
which
were
so
common
amongst
them
.
And
as
for
Verbal
Expressions
of
Honour
,
we
are
no
more
Complimental
than
the
best
of
men
have
ever
been
,
in
commending
things
well
done
,
and
praising
them
that
do
them
,
in
praying
for
the
long
Life
and
Prosperity
of
Kings
and
Magistrates
,
in
saluting
our
Neighbours
,
and
wishing
them
,
A
Good
Day
,
or
,
Good
Speed
,
inquiring
after
their
Welfare
,
rejoycing
in
it
,
or
thanking
them
for
their
Good
Will
,
or
any
Good
Turn
.
That
very
Apostle
who
so
often
gave
Thanks
to
God
the
Father
,
and
our
Lord
Jesus
Christ
,
does
not
boggle
to
give
Thanks
to
his
Fellow-creatures
,
Rom.
16.
4.
This
,
I
think
,
is
enough
to
justifie
the
sober
use
of
these
Civilities
in
Words
and
Gestures
,
which
they
call
Complimenrs
:
But
I
do
not
think
any
thing
of
this
does
justifie
the
Hypocrisie
,
Falsity
,
Flattery
,
and
either
undue
or
excessive
Expressions
of
Respect
,
which
all
sober
men
do
complain
of
,
as
well
as
the
Quakers
.
And
oh
would
to
God
we
were
all
so
Wise
and
Righteous
,
as
to
Honour
and
Respect
all
men
agreeably
to
their
real
Worth
;
and
so
simple
and
sincere
,
as
to
use
only
such
outward
Expressions
,
as
for
their
Nature
and
Degree
,
are
agreeable
to
that
Honour
!
MEDITAT
.
VII
.
The
Quakers
Arguments
answered
.
BUT
still
it
remains
that
I
do
invalidate
or
moderate
the
Arguments
taken
from
Scripture
Examples
and
Doctrine
,
against
giving
and
receiving
Honour
.
Moses
,
indeed
,
was
a
person
of
admirable
Humiity
,
Fortitude
,
Patience
,
Meekness
,
and
Contempt
of
the
World
,
but
far
from
our
modern
Quakers
:
For
however
he
refus'd
a
cer●ain
kind
of
Honour
that
was
offered
him
at
one
time
,
as
being
upon
the
matter
inconsistent
with
the
Religious
course
he
had
entred
〈◊〉
,
yet
at
other
times
we
read
that
he
was
very
much
honour'd
by
the
People
,
and
it
was
the
pleasure
of
God
that
he
should
be
honour'd
by
them
.
God
himself
did
magnifie
him
in
the
sight
of
all
Israel
.
I
believe
he
esteem'd
it
as
great
an
Honour
to
be
accounted
the
Son
of
Abraham
,
as
the
Son
of
Pharaoh's
Daughter
;
and
to
lead
and
feed
so
great
a
People
so
miraculously
in
the
Wilderness
,
as
to
live
in
the
Pomp
and
Ease
of
the
Egyptian
Court.
As
for
the
Instances
that
are
brought
out
of
the
Behaviour
of
Mordecai
,
who
would
not
vouchsafe
his
Cap
and
Knee
to
the
proud
Agagite
;
of
Elishah
,
who
would
not
vouchsafe
a
Look
to
the
wicked
King
of
Israel
.
By
that
time
something
be
allow'd
to
the
Constitution
of
these
men
,
something
to
their
extraordinary
Spirit
,
and
something
to
the
extraordinariness
of
their
Circumstances
,
especially
the
former
,
the
Argument
from
hence
will
be
very
much
moderated
:
And
when
it
shall
be
observ'd
,
that
these
very
men
at
other
times
both
gave
Honour
to
men
,
and
themselves
receiv'd
great
Honour
from
men
,
as
is
very
evident
in
their
story
,
it
will
appear
that
they
were
no
Quakers
in
this
point
.
In
the
mean
time
I
confess
I
could
heartily
wish
that
this
civil
respect
might
not
be
so
indifferently
bestow'd
,
and
prostituted
,
by
being
made
common
to
all
men
alike
both
good
and
bad
.
For
if
all
men
professing
the
Gospel
,
were
of
that
purity
and
fortitude
as
becomes
them
,
and
so
free
from
folly
and
flattery
,
slavishness
and
partiality
,
as
the
true
Spirit
of
the
Gospel
requires
,
there
would
be
a
great
distinction
between
the
precious
and
the
vile
,
in
honour
,
and
all
expressions
of
it
;
although
there
would
be
a
just
respect
kept
up
to
all
men
with
relation
had
to
their
authority
;
which
is
something
divine
.
For
honour
ought
to
be
agreeable
to
the
worth
,
and
it
's
reasonable
to
think
,
that
the
outward
Expressions
of
Honour
which
we
shew
,
ought
to
be
proportionable
to
the
Honour
we
bear
:
otherwise
we
shall
be
chargeable
with
something
of
Hypocrisie
,
Flattery
,
or
Partiality
,
which
the
Simplicity
of
the
Gospel
knows
not
.
The
Baptist
indeed
was
an
austere
man
(
a
Nazarite
)
but
his
particular
Fashion
of
Apparel
,
and
his
way
of
Diet
,
and
Converse
,
were
not
intended
to
be
an
Example
to
the
rest
of
the
World
;
for
neither
did
his
Lord
and
Master
conform
to
his
Guise
,
(
John
came
neither
eating
nor
drinking
)
nor
yet
do
the
Quakers
themselves
,
take
themselves
bound
to
gird
themselves
as
he
did
,
nor
with
him
,
to
feed
upon
Locusts
and
wild
Honey
.
If
they
imitate
him
in
the
Doctrine
of
Repentance
,
it
's
no
other
than
what
every
Evangelical
Minister
will
consent
to
be
a
Quaker
in
as
well
as
they
only
perhaps
he
will
not
be
content
to
preach
it
so
Nakedly
,
as
they
do
sometimes
,
and
as
I
my self
have
seen
them
.
As
for
that
familiar
Phrase
and
plain
Reprehensions
which
both
the
Baptist
and
Christ
Jesus
used
toward
Herod
and
the
Pharisees
,
let
all
Divines
that
have
the
same
understanding
in
Points
of
Divinity
,
and
the
same
Spirit
of
discerning
Hearts
,
be
as
plain
and
as
positive
as
they
.
And
oh
that
the
smooth
Flatteries
,
and
colloguing
Addresses
of
many
Ministers
,
did
not
so
much
tempt
the
Quakers
to
a
contrary
Extreme
,
of
handling
men
Rudely
,
and
without
any
Respect
to
their
Civil
Quality
,
as
they
do
at
this
day
!
As
for
the
familiar
Converse
that
Christ
held
with
the
worst
sort
of
men
for
their
Edification
,
his
loving
and
undisdainful
Behaviour
to
the
Poor
,
his
valuing
of
all
Persons
according
to
their
real
Worth
,
and
preferring
the
spiritual
Cognation
before
the
Carnal
,
I
would
to
God
we
were
all
thus
far
Quakers
,
I
mean
,
faithful
Followers
of
his
Humility
,
Patience
,
Zeal
,
Charity
,
and
Compassion
!
which
I
doubt
not
but
many
men
are
as
much
,
or
more
,
than
these
that
call
themselves
Quakers
.
But
what
shall
I
say
to
the
plain
Commands
of
not
being
call'd
Rabbi
,
of
not
calling
any
man
Father
or
Master
upon
Earth
,
of
sitting
down
in
the
lowest
places
at
Feasts
,
and
the
like
.
Why
,
I
have
this
to
say
,
That
they
are
not
plain
Commands
,
nor
must
they
be
understood
in
the
plainest
and
most
literal
sense
:
It
is
not
fair
for
the
Quakers
to
make
Christ
speak
for
them
,
so
as
to
make
him
speak
against
himself
.
These
Passages
can
no
way
be
understood
to
establish
the
Doctrine
of
not
giving
and
receiving
Honour
;
for
we
know
Christ
himself
was
called
Rabbi
,
and
commends
,
elsewhere
,
the
good
Manners
of
his
Disciples
,
in
calling
him
Master
:
And
when
he
himself
speaks
of
mens
Natural
Parents
,
he
calls
them
their
.
Father
and
their
Mother
,
[
Suffer
him
not
to
do
ought
f●r
his
Father
or
Mother
.
]
And
Paul
owns
himself
the
C●rinthians
Father
.
But
they
do
teach
the
Doctrine
of
Humility
in
general
,
and
not
to
depend
upon
the
Authority
of
any
men
as
Absolute
and
Supr●me
.
As
for
our
Saviour's
Doctrine
,
John
5.
44.
That
〈◊〉
cannot
believe
,
who
receive
Honour
one
from
〈◊〉
:
It
cannot
be
understood
in
the
Quakers
sense
,
〈◊〉
we
are
so
expresly
required
to
honour
one
〈◊〉
which
would
be
utterly
in
vain
,
if
none
were
〈◊〉
to
receive
the
Honour
that
is
given
them
.
Some
therefore
interpret
it
by
way
of
Comparison
,
〈◊〉
that
is
given
of
God
,
and
make
it
the
same
in
〈◊〉
with
John
12.
43.
They
loved
the
praise
of
men
,
m●re
than
the
praise
of
God
.
I
confess
,
for
my
part
,
I
cannot
embrace
this
Interpretation
as
genuine
;
for
I
do
not
see
any
Comparison
in
the
Text
,
nor
discern
that
they
lov'd
the
praise
of
God
at
all
.
Neither
will
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
infer
it
;
for
the
word
is
often
used
by
way
of
Correction
or
Opposition
,
where
there
is
no
Comparison
at
all
;
as
in
John
3.
19.
Now
men
love
darkness
more
than
light
,
because
their
deeds
are
evil
.
Where
the
meaning
is
,
that
men
lov'd
Darkness
,
and
not
Light
:
For
so
it
follows
in
ver.
20.
Every
one
that
does
evil
,
hates
the
light
.
And
so
divers
other
places
:
But
it
is
plainly
to
be
understood
of
being
carried
with
the
affectation
of
Vain-glory
;
Ye
cannot
believe
,
that
receive
Honour
one
from
another
:
i.
e.
that
seek
and
strive
,
and
covet
to
receive
.
For
in
Scripture
that
is
said
to
be
done
,
which
is
only
endeavoured
or
sought
to
be
done
.
Thus
,
Ezek.
24.
13.
I
have
purged
thee
,
and
thou
wast
not
purged
.
Amos
9.
3.
Though
they
be
hid
from
my
sight
in
the
bottom
of
the
Sea
.
Rom.
2.
4.
The
goodness
of
God
leadeth
;
that
is
,
seeketh
to
lead
thee
to
Repentance
.
In
this
very
Chapter
,
ver.
34.
and
41.
Christ
sayi
,
He
received
not
Honour
from
men
:
And
again
,
I
receive
not
Testimony
from
men
.
Though
we
know
well
enough
he
received
the
Testimony
of
John
.
The
meaning
is
therefore
,
That
he
sought
not
,
strove
not
,
coveted
not
to
receive
the
Honour
and
Testimony
of
man
.
So
here
,
Ye
cannot
believe
,
that
receive
Honour
one
from
another
;
that
is
,
that
are
carried
away
with
popular
Applause
;
that
seek
and
study
the
Honour
that
is
from
men
,
as
appears
by
the
opposition
in
the
latter
Clause
of
the
Verse
,
Ye
seek
not
the
Honour
that
is
from
God
onely
.
MEDITAT
.
VIII
.
Some
Suggestions
to
the
Quakers
.
AND
now
I
should
pass
on
to
suggest
something
to
the
Quakers
,
whereby
they
may
examine
themselves
and
their
sincerity
in
this
matter
,
when
they
fansie
themselves
to
be
the
onely
Despisers
of
the
Honours
of
the
World
,
and
so
comfortably
infer
for
themselves
,
That
they
are
the
Lovers
of
God
.
But
when
they
pretend
so
much
to
an
irrespective
and
impartial
Behaviour
,
they
quote
the
Apostle
James
for
their
Patron
,
James
2.
2
,
3
,
4.
Who
seems
to
speak
so
plainly
for
them
,
and
quite
to
cut
the
Throat
of
all
Carnal
Mannerliness
and
Compliment
,
that
I
should
not
be
true
to
them
,
nor
my
own
Reason
neither
,
if
I
did
not
take
that
Text
into
consideration
.
First
,
then
,
I
will
confess
that
the
Texts
do
condemn
Partiality
,
and
Respect
of
Persons
,
and
the
Preference
of
one
before
another
,
upon
a
meer
Worldly
Account
in
our
Judgment
or
Affections
:
And
do
declare
,
That
the
greatest
Honour
is
to
be
given
to
men
upon
an
Evangelical
account
;
and
that
it
is
this
day
a
shameful
sin
among
Christians
,
that
they
estimate
men
by
their
Estates
,
Parentage
,
Apparel
,
Retinue
,
rather
than
according
to
the
Example
of
God
,
who
values
men
according
to
the
resemblance
to
himself
,
and
honours
them
that
honour
him
.
That
the
persons
of
men
are
not
to
be
accepted
,
but
all
judgment
to
be
administred
exactly
according
to
the
merits
of
the
Cause
.
But
what
shall
we
say
to
the
Text
?
Does
it
absolutely
forbid
the
giving
of
any
Honour
,
or
shewing
any
Respect
to
men
upon
a
meer
Worldly
Account
?
Shall
I
sit
down
with
the
English
Annotators
,
and
confess
,
That
it
is
a
Fault
,
and
that
this
Fault
is
found
amongst
us
too
commonly
at
this
day
.
Shall
I
content
my self
to
say
in
general
with
the
Dutch
Annotators
,
That
Partiality
,
or
Respect
of
Persons
,
is
here
forbidden
.
Is
there
no
way
to
rescue
the
Text
out
of
the
hands
of
the
QUAKERS
,
and
keep
it
from
Patronizing
an
Irrespective
and
Unmannerly
Behaviour
.
Dr.
Hammond
has
found
out
one
way
,
by
interpreting
the
Assemblies
of
the
Courts
of
Judicature
amongst
the
Jews
,
amongst
whom
it
was
a
Law
,
That
if
a
Rich
man
and
a
Poor
had
any
Matter
to
be
judg'd
by
the
Court
,
they
should
both
have
one
and
the
same
usage
,
and
the
like
place
and
posture
should
be
allow'd
them
both
:
So
that
according
to
that
Learned
Commentator
,
the
sense
is
no
more
than
this
,
That
Judgment
should
be
indifferently
administred
to
〈◊〉
men
,
according
to
the
merit
of
the
Cause
,
without
suffering
our selves
to
be
sway'd
with
the
person
;
that
is
,
with
any
thing
Extrins●cal
to
the
Cause
,
as
Moll●r●s
expounds
it
on
Psal.
82.
2.
Such
as
Power
,
Parentage
,
Riches
,
Affinity
,
Apparel
,
Acquaintance
,
or
the
like
,
according
to
that
saying
of
Cato
in
Plutarch
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
Or
else
the
Text
may
be
interpreted
of
any
other
Assemblies
,
but
then
the
rich
and
fine
man
m●st
be
understood
with
his
Adjunct
of
Wickedness
,
and
the
poor
man
with
his
adjunct
of
faith
and
piety
;
and
so
the
sense
is
,
That
a
Wicked
Rich
man
ought
not
to
be
respected
or
preferred
before
a
Godly
Poor
man
.
And
it
seems
by
the
Context
,
that
the
Apostle
speaks
not
of
Rich
men
and
Poor
men
simply
as
such
,
but
with
their
Adjuncts
of
Good
and
Bad
:
For
presently
after
he
tells
us
what
kind
of
Rich
men
they
are
whom
he
would
not
have
respected
,
Even
Contentious
,
Oppressive
,
Blasphemous
,
ver.
6
,
7.
And
what
Poor
men
they
are
whom
he
would
not
have
disrespected
,
Even
such
as
have
Faith
and
Love
,
ver.
5.
And
now
I
could
heartily
wish
,
That
the
Quakers
were
as
sincere
Contemners
of
the
Worldly
Honour
,
as
their
Homely
and
Uncomplimental
Behaviour
does
pretend
to
;
and
that
all
Christians
were
in
that
sense
as
much
Quakers
as
they
.
But
notwithstanding
all
these
Pretensions
,
I
will
suggest
a
few
things
to
them
worthy
,
perhaps
,
of
their
most
serious
Consideration
.
A
man
may
be
a
predominant
Lover
of
the
World
in
other
Respects
,
though
he
seem
to
himself
perfectly
dead
to
the
Honours
of
it
.
A
man
may
be
as
true
a
Lover
of
Worldly
Honour●
▪
though
he
seem
to
neglect
,
and
do
indeed
neglect
the
Modish
Expressions
of
it
,
as
another
man
;
and
take
as
carnal
a
Pleasure
in
Thee
and
Thou
,
as
in
Sir
and
Madam
.
Plato
thought
Diogenes
as
proud
in
trampling
upon
his
fine
Bed
,
as
he
thought
him
to
be
in
having
such
a
Bed
.
It
is
an
evident
Argument
that
they
do
not
chuse
Thee
and
Thou
for
Humility
,
or
as
a
denying
of
the
Honours
of
the
World
;
for
they
contend
hotly
,
That
this
is
the
most
proper
Grammatical
way
of
speaking
,
(
it
is
not
a
Case
of
Conscience
,
but
of
Grammar
;
)
and
they
also
give
the
same
expressions
to
God
himself
,
when
yet
they
intend
to
honour
him
as
we
do
.
As
for
giving
and
receiving
Honour
,
let
them
examine
themselves
,
Whether
they
be
not
desirous
to
be
well
thought
of
,
well
esteemed
of
,
when
they
think
they
deserve
it
?
Whether
themselves
can
take
it
well
,
to
be
slighted
and
neglected
by
those
of
whom
they
deserve
well
.
To
advance
ones
own
Righteousness
,
to
be
Righteous
in
ones
own
eyes
,
as
the
Pharisees
were
;
and
to
stand
upon
our
own
Justification
by
the
perfection
of
our
own
Holiness
,
is
as
proud
and
legal
a
Spirit
as
any
,
and
the
highest
kind
of
Self-honouring
.
To
have
mens
persons
in
Admiration
,
to
value
them
as
having
any
thing
of
themselves
in
them
,
is
a
carnal
way
of
giving
Honour
to
men
.
MEDITAT
.
IX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Or
,
Publick
Benefactors
ANother
sort
of
Pretenders
to
a
just
Contempt
of
the
World
,
and
a
predominant
Love
of
God
,
are
those
Rich
men
of
the
World
who
〈◊〉
a
great
part
of
their
Estates
in
Publick
Works
;
Buildings
,
or
Indowings
of
Churches
,
Schools
,
Hospitals
,
Work-Houses
for
the
Poor
,
or
the
like
.
This
Charity
is
very
Commendable
,
especially
when
we
consider
,
how
most
Great
Men
spend
their
Estates
.
But
it
's
more
highly
Commendable
in
those
that
have
Children
of
their
own
,
and
who
in
their
Life-time
part
with
so
considerable
a
share
of
their
Estates
to
Charitable
Uses
.
But
yet
even
amongst
these
,
the
Love
of
the
World
may
be
found
predominant
.
A
Worldly
Heart
may
be
found
not
only
amongst
them
that
squander
away
their
Estates
prodigally
,
and
all
they
have
in
Riotous
Living
,
Luke
15.
13.
But
even
amongst
them
,
that
bestow
all
their
Goods
to
feed
the
Poor
,
1
Cor.
13.
3.
It
was
a
plausible
Argument
that
the
Pharisees
used
to
our
Saviour
,
when
they
argu'd
,
That
a
certain
Gentleman
loved
their
Nation
,
because
he
had
built
them
a
Synag●gue
.
But
I
do
not
think
it
to
be
a
concluding
Argument
,
to
prove
the
predominant
Love
of
God
:
For
this
,
as
well
as
Building
and
Garnishing
the
Sepulchres
of
the
Prophets
,
may
agree
to
an
Hypocritical
Generation
.
How
Plausible
and
Commendable
soever
therefore
the
Charity
of
these
great
Benefactors
may
be
,
yet
if
any
such
Benefactor
design
,
and
provide
for
the
Celebration
,
and
Perpetuation
of
his
own
Name
,
more
than
the
Advancement
of
the
Name
of
God
,
and
the
Propagation
of
Religion
and
Virtue
in
the
World
,
he
will
be
found
ultimately
to
sacrifice
to
that
great
Idol
Self-Interest
,
and
not
to
God
.
If
any
such
Benefactor
build
up
Churches
of
Stone
,
and
at
the
same
time
,
hate
,
demolish
,
or
neglect
the
Living
Temples
of
God
,
and
love
not
his
Saints
above
all
other
men
,
it
's
but
like
the
silly
mockery
of
those
whom
the
Gospel
exposes
to
Contempt
,
that
honor'd
the
Dead
Prophets
with
many
outward
Shews
,
and
in
the
mean
time
persecuted
the
Living
to
death
.
Or
if
any
rob
Peter
,
to
gratifie
Paxl
;
Build
Alms
houses
,
out
of
the
Alms
that
they
have
kept
back
out
of
the
gain
of
Oppression
and
Usury
.
It
's
possible
a
man
may
build
and
endow
Schools
for
the
Instruction
of
others
,
and
yet
himself
remain
in
a
state
of
Ignorance
not
caring
to
know
,
not
so
much
as
the
necessary
things
that
belong
unto
his
peace
.
That
a
man
may
build
Work-houses
for
others
,
and
yet
sit
down
careless
and
slothful
in
the
matters
of
his
own
Soul
,
nor
take
pains
to
work
out
the
salvation
thereof
.
That
a
man
may
provide
comfortably
for
the
future
state
of
Widows
,
and
Impotent
in
this
World
,
and
yet
make
no
provision
for
his
own
Eternity
in
another
,
and
so
(
if
I
may
allude
to
the
Apostle
)
be
poor
,
whil'st
he
makes
many
rich
;
or
at
least
,
relieves
their
poverty
.
All
External
Acts
of
Charity
and
Benificence
,
as
well
as
of
Devotion
,
are
competible
to
the
Animal
Life
,
as
well
as
the
Divine
,
and
may
be
acted
over
as
plausibly
to
a
pur-blind
Observer
,
by
a
Self-lover
,
or
a
Lover
of
the
World
,
as
by
a
Lover
of
the
Father
.
MEDITAT
.
X.
Of
the
Pretenders
to
Righteousness
.
AS
the
Righteous
Lord
loveth
Righteousness
,
so
certainly
the
predominant
Lovers
of
Righteousness
are
Lovers
of
the
Righteous
Lord
.
Looking
upon
these
,
one
cannot
but
love
them
at
first
sight
,
as
it
's
said
of
Christ
.
This
Righteousness
is
such
a
qualification
,
as
without
which
no
man
can
have
the
confidence
to
lay
any
claim
to
the
Gospel
Character
of
a
good
man
.
It
seems
to
be
so
famous
a
Species
of
Vertue
,
that
it
is
in
Scripture
Tropology
put
for
Goodness
or
Vertue
in
general
,
as
Fortitude
was
amongst
the
Heathens
,
Fortes
creantur
fortibus
&
bonis
.
Sacrifices
were
of
divine
institution
,
and
an
honourable
way
of
mens
drawing
nigh
to
God
;
and
rightly
offer'd
up
,
were
very
acceptable
to
him
,
yet
Charity
is
prefer'd
before
them
,
(
I
will
have
mercy
,
&c.
)
and
yet
Righteousness
seems
to
have
the
precedency
of
Charity
it self
.
If
the
obligation
to
Justice
be
not
stronger
than
the
obligation
to
Mercy
,
yet
it
seems
to
have
a
priority
,
and
requires
to
be
first
served
,
if
there
be
a
competition
;
for
Charity
it self
looks
like
a
kind
of
Felony
,
if
it
antevert
Righteousness
,
being
a
giving
away
of
that
which
is
of
right
another
mans
.
But
as
there
are
many
things
call'd
unrighteousness
,
which
indeed
deserve
not
to
be
so
clamor'd
against
,
(
which
I
think
will
fall
under
some
of
my
future
Meditations
)
so
I
doubt
there
is
a
great
deal
that
is
magnified
for
Rightouseness
that
deserves
not
to
be
so
celebrated
.
For
suppose
one
of
these
pretenders
to
Righteousness
be
never
so
exact
in
matters
of
dealing
with
his
Neighbour
,
Just
in
matters
of
Bargain
,
Faithful
in
matters
of
Trust
,
Punctual
in
payment
of
Debts
,
Wages
,
Promises
,
if
yet
he
be
unjust
to
God
in
with-holding
his
Heart
from
him
,
to
whom
it
is
due
,
and
entertain
the
World
or
Carnal
Self
,
in
the
highest
Room
,
there
he
is
a
Lover
of
the
World
,
and
not
of
the
Father
;
as
truly
as
a
Wife
is
unrighteous
,
who
allthough
she
does
not
waste
her
Husbands
Estate
,
yet
gives
her self
away
from
him
,
and
opens
her
Bosom
to
a
Stranger
.
The
Righteousness
that
will
Denominate
a
Man
a
lover
of
God
,
must
be
in
Conjunction
with
Faith
,
Meekness
,
Temperance
,
Charity
,
and
Purity
;
If
our
Righteousness
be
not
so
,
it
's
some
Spurious
,
or
Mechanical
thing
.
But
is
it
possible
that
a
Man
should
be
thus
exactly
Righteous
,
and
yet
not
a
Lover
of
the
Father
?
Why
not
,
That
Self-love
,
the
Lord
of
the
World
,
may
be
the
very
Spring
from
which
External
Righteousness
does
flow
,
to
be
seen
of
Men
,
acepted
of
Men
,
to
Maintain
a
good
Reputation
amongst
Men
,
and
to
have
a
good
Credit
with
them
,
was
the
best
Principle
from
which
the
Righteousness
of
the
Pharisees
proceeded
;
which
yet
was
as
exact
as
most
Men
can
pretend
to
,
so
exact
,
that
they
would
not
Cozen
the
Levite
of
a
little
Mint
,
or
Cummin
.
How
many
of
these
Righteous
Men
may
we
see
every
where
,
who
not
withstanding
their
Pretensions
to
Justice
,
make
no
Conscience
of
Robbing
God
of
the
Time
which
he
has
Consecrated
for
his
own
Service
,
and
the
Poor
of
that
part
of
their
Estates
which
God
has
Assigned
for
their
use
,
They
are
so
Punctual
in
matter
of
Commutative
Justice
,
that
they
Challenge
any
Man
to
say
Black
is
their
eyes
,
and
yet
all
their
Neighbours
know
them
to
be
black
mouth'd
;
which
they
shew
by
their
prophane
Cursing
or
Swearing
,
whereby
they
wrong
God
,
or
their
Reviling
Calumniations
,
Back-bitings
and
Detractations
,
whereby
they
wrong
their
Neighbour
.
However
Righteousness
is
a
lovely
Character
and
a
Character
of
a
Lover
of
God
,
yet
't
is
very
necessary
we
should
examine
well
whether
our
Righteous
Conversation
proceed
from
a
Righteous
Principle
,
whether
it
be
universal
and
permament
,
and
whether
it
be
accompanied
with
the
Faith
and
Charity
which
go
for
the
Constitution
of
it
;
or
whether
it
be
not
superstitiously
designed
as
meritorious
of
Favor
and
●riendship
at
the
hands
of
God
:
If
so
,
thy
Righteousness
becomes
Unrighteousness
.
MEDITAT
.
XI
.
Of
Nonconformists
.
LOrd
what
a
dust
is
raised
in
this
Nation
about
Conformity
and
Nonconformity
;
let
the
Dew
of
thy
●race
lay
it
,
before
the
Rain
fall
,
and
there
come
a
Shower
of
Persecution
to
do
it
!
Alas
what
pity
it
is
that
so
many
Men
,
so
Wise
,
so
Pious
,
and
so
Learned
,
should
so
differ
one
from
another
,
and
that
in
a
matter
of
so
great
Consequence
;
and
yet
all
of
them
so
doubtful
;
that
they
can
scarce
say
themselves
are
in
the
right
;
or
a
least
so
modest
,
that
they
will
scarce
say
the
other
is
in
the
wrong
.
It
is
not
so
great
a
Controversy
as
was
of
Old
,
when
the
Question
was
,
who
were
the
Prophets
of
the
Lord
and
who
the
Priests
of
Baal
?
and
yet
it
is
to
be
feared
that
God
must
●●nifest
himself
by
Fire
before
it
will
be
determin'd
.
Is
it
not
strange
and
sad
,
That
they
that
profess
One
(
and
the
same
)
God
,
Faith
,
Baptism
,
should
yet
themselves
not
be
One
?
Lord
,
How
hast
thou
forsaken
the
Earth
?
How
hast
thou
hid
Truth
from
the
eyes
of
men
?
How
is
the
Spirit
of
discerning
fail'd
from
amongst
us
!
Here
is
utterly
a
fault
amongst
us
somewhere
,
and
a
great
one
too
;
and
yet
be
it
where
it
will
,
it
must
needs
be
that
many
learned
and
holy
men
are
guilty
of
it
:
For
they
are
as
shie
to
impute
it
to
their
Adversaries
,
as
they
are
loth
to
assume
it
to
themselves
.
This
indeed
makes
the
Case
less
sad
,
but
it
makes
it
more
strange
.
It
is
neither
in
my
Skill
nor
Will
,
to
enter
into
the
Controversie
between
them
;
for
it
's
very
Nice
,
and
I
see
no
hopes
of
accommodating
the
difference
by
any
amicable
Interposition
or
Argument
.
But
what
then
?
Shall
I
sit
down
and
be
satisfied
,
saying
with
my
Saviour
,
It
must
needs
be
that
offences
come
.
Alas
!
This
affords
me
no
satisfaction
,
so
long
as
the
next
words
stand
of
equal
Divine
Authority
,
Wo
unto
that
man
by
whom
they
come
.
If
I
in
the
integrity
of
my
heart
only
lament
the
breach
,
some
stander
by
or
other
will
be
ready
with
the
Midwise
in
the
Story
,
Gen.
38.
29.
to
let
flie
at
the
one
Party
or
the
other
,
and
cry
,
This
Breach
be
upon
thee
;
and
in
despight
of
them
,
either
the
Conformist
or
the
Nonconformist
shall
be
a
Pharez
in
the
House
of
Israel
.
What
shall
I
do
then
?
Why
possibly
amongst
the
one
and
the
other
,
there
may
be
found
some
that
are
Lovers
of
the
World
,
more
than
of
God
.
I
will
endeavor
to
separate
these
,
the
Vile
from
the
Precious
:
And
then
as
for
the
sincere
Lovers
of
God
,
of
what
Persuasions
soever
,
they
will
be
sure
to
escape
at
the
last
,
though
it
should
be
as
by
fire
.
Now
methinks
,
I
may
divide
these
disabled
persons
,
as
our
Saviour
did
his
Eunuchs
into
Three
Sorts
.
First
,
Such
as
have
made
themselves
Eunuchs
for
the
Kingdom
,
&c.
Secondly
,
Such
as
are
born
Eunuchs
.
Thirdly
,
Such
as
are
made
Eunuchs
of
men
:
Nonconformists
out
of
Judgment
,
by
vertue
of
Education
,
or
out
of
some
Worldly
Respects
,
or
Carnal
Principle
.
The
Ecclesiastical
Eunuchs
,
that
are
such
for
the
Kingdom
of
Heavens
sake
,
do
not
fall
under
my
Consideration
.
That
they
are
such
,
themselves
do
averr
;
and
their
charitable
adversaries
are
loth
to
suspect
,
nay
,
they
are
ready
to
say
of
them
as
the
Pharasaical
Scribes
said
of
St.
Paul
,
Act.
23.
9.
We
find
no
evil
in
these
men
,
but
if
a
Spirit
or
an
Angel
have
spoken
to
them
,
let
us
not
fight
against
God
.
We
find
no
fault
with
the
temper
or
conversation
of
these
men
;
therefore
if
they
be
thus
perswaded
in
their
Consciences
,
let
us
not
oppress
or
persecute
them
,
seeing
the
root
of
the
matter
is
found
in
them
.
By
what
Arguments
they
come
to
be
perswaded
in
their
Consciences
to
be
such
,
I
need
not
consider
.
Themselves
have
propounded
them
openly
and
plentifully
enough
,
insomuch
that
all
men
know
the
men
,
and
their
Argumentations
.
The
2d
.
sort
therefore
are
such
,
as
are
Nonconformists
by
Education
,
(
as
it
were
from
their
mothers
Womb
)
who
thereby
receiv'd
a
prejudice
,
before
they
could
judge
of
things
that
differ
.
I
do
not
know
that
there
are
any
such
,
but
't
is
said
they
are
,
and
't
is
not
unlikely
,
for
we
know
what
the
former
times
were
,
and
what
Power
,
Breeding
and
Education
has
to
form
the
Nations
,
and
fashion
the
Opinions
of
Men.
If
these
should
hit
of
the
right
way
,
it
is
no
thanks
to
them
.
However
,
not
choosing
it
by
a
mature
Judgment
,
but
being
fashioned
thereunto
by
company
and
converse
,
it
cannot
be
suppos'd
that
they
act
ingenuously
or
rationally
.
And
if
there
be
any
that
give
no
better
account
of
their
Nonconformity
then
this
,
that
they
were
so
bred
and
so
taught
,
I
think
they
themselves
are
Carnal
,
though
the
things
they
hold
are
never
so
Orthodox
.
It
is
a
vain
Nonconformity
,
as
well
as
Conversation
,
that
has
no
other
ground
but
this
,
that
it
is
receiv'd
by
Tradition
from
the
Fore-Fathers
.
And
it
may
truly
be
said
they
Worship
they
know
not
what
,
that
have
nothing
to
say
for
their
way
of
Worship
,
but
,
Our
Fathers
Worshipt
upon
this
Mountain
.
They
say
there
are
of
the
Third
,
sort
that
are
made
Eunuchs
of
Men
,
that
in
their
dissenting
are
acted
as
Carnal
men
,
by
obstinate
humour
,
or
worldly
interest
.
Some
say
they
are
proud
and
wilful
,
and
conceited
;
some
say
they
are
idle
,
and
therefore
they
cry
,
let
us
have
our
liberty
,
let
us
Sacrifice
unto
our
God
in
our
way
.
Some
say
they
are
obstinate
and
unruly
,
They
regard
not
thee
O
King
,
nor
the
Decree
that
thou
hast
Sign'd
.
Others
say
they
are
acted
by
Worldly
Interest
,
either
the
Interests
of
their
Reputations
,
which
by
their
levity
they
are
loth
to
forfeit
with
the
People
;
or
their
Estates
,
which
are
advanc'd
and
not
impair'd
by
their
sufferings
.
I
confess
some
of
these
charges
seem
to
be
strange
and
almost
incredible
:
Others
are
perhaps
too
true
.
God
will
judge
their
Hearts
and
Principles
;
in
the
mean
time
,
I
would
they
should
know
that
God
does
not
estimate
any
Man
by
his
Professions
,
be
they
never
so
specious
;
nor
his
Opinions
,
be
they
never
so
Orthodox
;
nor
by
his
outward
Form
,
be
it
never
so
pure
and
refined
.
(
It
's
easy
,
(
I
wish
it
be
not
ordinary
)
for
man
to
be
carnal
,
in
a
fine
Spiritual
mode
.
And
I
beseech
you
Sirs
,
lay
it
to
heart
;
whosoever
prefers
Ease
or
Honour
,
Popular
esteeem
,
the
good
Opinion
of
a
Party
,
or
an
Opportunity
of
making
himself
and
his
Name
great
,
before
Unity
and
Order
,
before
the
Peace
and
Settlement
of
the
Church
,
yea
,
or
before
his
Liberty
and
Capacity
of
ministring
in
Holy
Things
,
and
Propagating
the
Gospel
of
Christ
,
is
so
far
Carnal
,
and
a
Lover
of
the
World
.
Faction
and
Schism
,
and
Sedition
,
are
Works
of
the
Flesh
,
as
well
as
F●●cteries
,
and
bare
Compliance
.
The
propagation
of
a
Party
,
and
the
advancement
of
a
Name
,
are
a
part
of
the
World
,
as
well
as
Fat
Benefices
:
And
where
they
are
preferr'd
before
Peace
and
Charity
,
do
denominate
a
Man
a
Lover
of
the
World
,
as
well
as
those
where
they
are
preferr'd
before
Truth
:
For
God
is
Peace
and
Love
,
as
well
as
Truth
.
To
run
away
from
Ceremonial
Uncleanness
,
and
at
the
same
time
to
run
into
Moral
.
To
be
shie
of
White
Garments
,
and
yet
free
to
entertain
Black
Passions
.
To
avoid
the
Sign
of
the
Cross
,
and
yet
to
live
in
the
spirit
of
Crosness
and
Contradiction
,
is
as
foolish
,
as
to
be
frighted
at
an
Apparition
of
a
Devil
,
and
yet
confidently
to
follow
a
real
One
in
all
his
Works
,
as
most
men
do
.
And
it
is
so
much
the
more
foolish
,
as
it
odds
Hypocrisie
to
the
Folly
.
MEDITAT
.
XII
.
Of
Conformists
.
WHen
I
begin
to
think
of
these
,
the
words
of
the
Prophet
did
occur
to
me
,
2
Chorn.
28.
which
he
spake
to
the
Children
of
Israel
,
who
purposed
to
keep
under
their
Captive
Brethren
,
Are
there
not
sins
with
you
,
even
with
you
against
the
Lord
your
God
?
For
it
is
not
my
business
to
consider
whether
Conformity
be
in
its
own
Nature
good
or
bad
,
but
supposing
Conformity
to
be
good
,
to
consider
what
Conformists
are
,
notwithstanding
they
are
Carnal
,
and
Lovers
of
the
World
:
For
as
Nonconformity
,
with
all
its
pretences
of
Purity
,
Truth
and
Simplicity
,
will
not
justifie
the
Humours
or
Schismatical
Nonconformist
;
so
neither
will
the
Regularity
,
Peaceableness
and
Decency
of
Conformity
justifie
the
Carnal
and
Ill-principled
Conformist
:
No
more
than
the
Honourableness
of
Marriage
,
will
justifie
them
that
go
together
like
Beasts
.
So
far
as
I
can
apprehend
or
discern
,
there
are
three
Sorts
of
Conformists
:
Some
out
of
-
Conscience
,
-
Carelesness
,
-
Covetousness
.
Those
that
are
Conformists
out
of
Conscience
,
seem
to
be
of
two
Sorts
;
Such
as
think
that
way
in
its
own
Nature
the
best
,
and
do
in
their
judgment
chuse
it
,
and
think
it
reasonable
to
impose
it
;
and
such
as
are
only
persuaded
in
their
Consciences
that
it
is
not
evil
,
and
that
it
is
best
for
Peace-sake
to
submit
to
it
.
I
see
plainly
,
that
all
good
mens
Consciences
are
not
of
one
size
,
and
I
know
no
one
below
the
Omniscient
that
can
exactly
take
measure
of
them
.
Both
these
therefore
I
leave
to
the
Judge
of
Consciences
.
But
there
seems
also
to
be
a
number
of
the
two
latter
sorts
,
whom
all
their
Conformity
will
not
preserve
from
the
Censure
of
our
Apostle
.
That
some
Conform
out
of
Carelesness
,
without
making
any
question
for
Conscience
sake
,
never
having
considered
,
or
weighed
the
nature
of
the
thing
,
but
acting
meerly
upon
a
publick
Conscience
,
is
too
apparent
by
that
little
or
nothing
that
they
have
to
say
in
defence
of
themselves
,
or
this
way
,
when
they
are
opposed
in
it
;
but
with
him
in
2
Sam.
16.
18.
Whom
this
people
chuse
,
his
will
I
be
.
That
some
Conform
out
of
Covetousness
,
will
appear
at
least
by
the
confession
of
those
,
who
in
words
at
length
have
declared
,
That
they
were
of
mean
Fortunes
,
and
knew
not
how
to
live
;
otherwise
they
had
no
mind
to
it
.
However
they
may
glory
in
their
Conformity
,
yet
sure
the
Church
has
no
cause
to
glory
in
them
;
for
they
are
but
a
Company
of
prest
Soldiers
,
and
will
either
be
easily
Routed
,
or
Run
away
.
These
love
the
World
more
than
Truth
,
which
they
take
no
pains
to
discover
;
and
the
peace
of
their
Consciences
,
which
they
take
no
care
to
preserve
.
The
Careless
prefer
the
Custome
and
Example
of
Men
,
before
right
Reason
,
Judgment
and
Conscience
;
and
though
they
should
chance
to
hit
of
the
right
,
yet
they
act
wrongly
.
The
Covetous
prefer
the
Bread
of
Priests
,
before
the
Priests
Office
,
1
Sam.
2.
36.
with
the
degenerate
Posterity
of
Eli.
It
's
fit
indeed
,
that
they
that
preach
the
Gospel
,
should
live
of
the
Gospel
;
but
to
preach
the
Gospel
only
to
get
a
Livelihood
or
a
Living
,
looks
like
Simony
inverted
;
a
giving
of
holy
things
,
to
get
money
.
The
Heathen
Satyrist
laught
at
those
Mag-pie
Poets
,
who
were
instructed
by
the
sound
of
their
empty
Guts
;
and
taught
Musick
,
by
the
chiming
of
their
own
Bellies
:
and
I
cannot
see
how
these
men
are
less
ridiculous
,
I
am
sure
they
are
more
presumptuous
.
The
Careless
and
Inconsiderate
,
though
their
Oblation
should
be
of
clean
Beasts
,
yet
at
best
do
but
offer
the
Sacrifice
of
Fools
.
The
Covetous
are
either
Inconsiderate
,
and
so
they
fall
on
,
and
never
say
Grace
;
but
,
like
Saul's
hungry
Soldiers
,
flie
upon
the
Spoil
,
and
in
their
Hunger
eat
without
Discretion
,
Blood
and
all
;
or
else
if
they
entertain
any
sober
thoughts
,
the
love
and
cares
of
the
World
presently
spring
up
and
choak
them
.
Whether
are
more
excusable
,
it
matters
not
,
in
a
Case
where
both
are
inexcusable
,
But
this
is
plain
,
that
where
a
doubt
lies
between
Truth
and
Falshood
,
he
that
admits
Worldly
Interest
for
an
Umpire
to
decide
the
Controversie
,
is
a
Lover
of
the
World
;
and
if
worldly
Considerations
be
the
predominant
Motives
,
let
the
matter
he
embraces
be
never
so
true
,
he
is
false
to
his
God
and
his
own
Conscience
in
embracing
it
.
The
Profession
of
the
Gospel
is
a
good
thing
,
and
yet
the
Profession
of
the
Gospel
is
a
good
thing
,
and
yet
the
Professors
of
it
that
are
acted
by
a
carnal
Principle
,
are
nevertheless
bad
men
.
As
to
both
these
,
I
will
not
say
,
that
every
Nonconformist
is
carnal
,
that
will
not
part
with
his
Life
,
upon
the
same
account
as
he
parts
with
his
Liberty
,
or
Livelihood
;
nor
that
every
Conformist
is
carnal
,
who
Conforms
with
some
Regret
,
and
had
much
rather
no
such
things
were
required
:
yet
surely
they
are
farthest
remov'd
from
the
foul
Character
of
Lovers
of
the
World
,
whose
Consciences
are
most
strongly
persuaded
,
and
who
are
acted
by
no
interest
but
the
interests
of
Truth
and
Righteousness
,
in
what
they
do
,
or
leave
undone
.
MEDITAT
.
XIII
.
Of
the
Education
of
Children
.
THE
Apostasie
of
Man
,
and
the
Depravedness
of
his
present
state
,
has
made
Education
necessary
,
and
yet
at
the
same
time
very
painful
.
He
is
not
only
an
Asses
Colt
for
Folly
,
but
a
Wild
Asses
Colt
for
Stubbornness
,
and
Untractableness
;
so
that
it
requires
a
great
deal
of
Wisdom
to
teach
him
,
and
as
much
Fortitude
and
Patience
,
in
enduring
so
to
do
.
Both
which
render
them
very
honourable
,
and
much
to
be
rever'd
by
Mankind
,
whom
God
has
qualifi'd
for
this
Employment
;
and
it
is
a
pity
but
the
best
of
Men
were
employ'd
herein
,
and
the
best
of
Encouragements
were
allow'd
them
.
But
(
alas
!
)
how
few
are
there
to
be
found
in
this
Employment
,
that
are
worthy
of
it
.
Many
that
undertake
to
teach
,
have
themselves
never
well
learn'd
;
and
many
others
that
are
appointed
to
cultivate
the
Minds
,
govern
the
Passions
,
and
form
the
Manners
of
others
,
are
themselves
so
immoral
,
so
passionate
,
so
uncultivated
,
that
it's
pity
they
should
be
made
Keepers
of
the
Vineyard
,
when
their
own
Vineyard
they
cannot
keep
.
And
besides
these
,
there
are
many
other
Corruptions
crept
into
this
Honourable
Employment
,
which
do
most
evidently
denominate
many
of
these
persons
Lovers
of
the
World
,
more
than
of
God
.
What
else
are
those
Ministers
that
baptize
Children
into
a
Faith
,
which
afterwards
they
take
no
care
to
make
them
understand
?
What
else
are
those
Parents
that
make
provision
for
the
Bodies
,
and
neglect
the
Souls
of
their
Children
?
Or
those
Tutors
,
who
bear
the
Names
,
and
defray
the
Expences
of
their
Pupils
,
but
do
not
concern
themselves
about
their
Manners
;
they
are
indeed
more
properly
Stewards
,
than
Tutors
.
What
else
are
those
Tutors
or
Masters
,
that
being
entrusted
to
teach
Youth
,
do
either
not
teach
them
,
or
teach
them
in
a
degree
that
bears
no
proportion
,
either
to
what
the
Subject
is
capable
of
receiving
,
or
what
reward
they
themselves
do
receive
for
instructing
them
?
Or
if
they
do
skilfully
and
fully
enough
instruct
them
in
Humane
Learning
,
yet
are
careless
of
Divine
,
putting
off
that
to
the
Parson
,
or
crying
,
Oh
in
those
things
the
Children
must
be
taught
of
God
.
Alas
!
what
fatal
Consequences
,
what
Ignorance
,
Error
and
Worldliness
in
Riper
Years
,
is
this
Neglect
the
cause
of
!
For
by
that
time
Youth
has
withdrawn
its
Hand
from
the
Ferule
,
and
its
Back
from
the
Rod
,
it
's
usually
setled
in
the
temper
that
it
is
resolved
to
be
of
,
and
so
engaged
in
some
way
of
Worldly
Pleasure
or
Business
,
or
other
,
as
that
it
is
prepossest
,
and
has
no
mind
or
leisure
to
inquire
for
the
Law
at
the
Priest's
mouth
,
to
hearken
to
his
words
,
Charm
he
never
so
wisely
.
And
what
else
are
those
Masters
and
Parents
,
who
either
out
of
Fondness
with-hold
Correction
,
or
out
of
cruel
Harshness
bestow
it
too
liberally
;
who
take
pleasure
in
Punishment
,
without
respect
to
Amendment
;
or
out
of
some
base
Principle
,
are
Partial
in
administring
Correction
?
Not
that
all
different
usage
of
Offenders
is
Partiality
;
nay
,
rather
,
it
would
be
Partiality
to
use
all
Offenders
,
great
and
small
alike
;
nor
is
it
Partiality
always
to
use
unequal
degrees
of
Correction
to
equal
Offenders
;
Respect
ought
to
be
had
to
Constitutions
both
of
Body
and
Mind
,
and
perhaps
some
other
Circumstances
.
That
Dose
may
possibly
kill
one
,
that
is
not
enough
to
cure
another
.
The
Husbandmen
of
Judea
did
not
thresh
their
Fitches
with
a
threshing
Instrument
,
nor
the
Cummin
with
a
Cart-Wheel
;
but
the
Bread-Corn
they
bruised
,
according
as
their
God
instructed
them
to
discretion
,
Isa.
28.
26
,
27
,
28.
But
the
Partiality
that
proceeds
from
Fondness
,
Fear
,
Flattery
,
Covetousness
,
or
the
like
,
and
is
not
according
to
Justice
,
belongs
to
the
Head
of
Worldly
Wisdom
,
and
is
a
Symptom
of
a
worldly
mind
.
Ireckon
that
Correction
is
a
kind
of
administration
of
Vindictive
Justice
.
What
do
they
prefer
most
think
we
,
that
will
severely
correct
a
piece
of
Playfulness
,
Idleness
,
Unmannerliness
,
or
it
may
be
a
piece
of
natural
Slowness
or
Weakness
;
and
in
the
mean
time
connive
at
a
great
deal
of
Ribaldry
,
Loosness
and
Prophaneness
.
In
short
,
What
ever
Tutor
,
Master
,
or
Parent
,
had
rather
his
Pupil
,
Apprentice
,
or
Child
,
were
a
good
Scholar
,
or
a
good
Artist
,
then
a
good
man
,
that
endeavors
and
glories
in
the
former
,
more
than
in
the
latter
,
to
him
,
of
right
,
belongs
the
Black
Character
of
a
Lover
of
the
World
.
MEDITAT
.
XIV
.
Of
the
Disposers
of
Children
to
Callings
.
WHen
Children
are
grown
up
to
a
convenient
Age
,
Parents
or
Guardians
use
to
dispose
of
them
to
Trades
or
Services
,
or
bestow
them
in
Marriage
.
They
that
dispose
of
them
to
no
Employment
or
Calling
,
nor
engage
them
in
no
Liberal
Science
,
or
Honest
Study
,
whereby
they
may
be
serviceable
Members
of
Church
or
Commonwealth
,
because
they
need
no
such
thing
to
live
by
,
and
think
it
is
accomplishment
enough
for
them
to
be
able
to
Court
,
to
Compliment
,
to
Entertain
,
to
Game
,
like
a
Gentleman
;
are
,
in
the
judgment
of
Divines
,
ill
Stewards
of
the
Blessings
of
God
,
and
sad
Managers
of
so
great
a
Talent
as
Children
are
.
And
that
they
are
severely
accountable
for
such
Carelesness
,
Cruelty
,
and
Injustice
.
But
they
that
do
not
talk
like
Divines
,
do
generally
cry
,
That
it
is
very
Impolitick
;
for
by
learning
Nothing
,
they
come
to
learn
two
of
the
greatest
Vices
in
the
World
,
Luxury
and
Idleness
;
and
in
one
of
them
,
I
had
almost
said
all
others
,
For
what
is
it
not
an
Inlet
to
?
Besides
,
it
is
impolitick
not
to
have
some
Employment
,
or
Art
,
or
other
,
to
which
one
may
have
recourse
in
the
greatest
Extremity
,
which
Extremity
who
knows
but
may
befal
him
?
It
was
well
for
the
King
of
Syracuse
,
that
he
had
a
little
more
Learning
than
his
Neighbors
,
that
he
might
at
least
turn
School-Master
,
when
he
was
Un-King'd
.
The
Steward
in
the
Gospel
needed
not
to
have
betaken
himself
to
the
Knavish
shift
of
gratifying
his
Lords
Debtors
,
if
he
had
been
well
educated
in
his
Youth
.
So
that
to
educate
Children
in
some
Art
or
Science
,
is
Pious
and
Politick
;
but
yet
the
Piety
of
it
is
ordinarily
and
easily
spoiled
.
For
what
is
predominant
,
think
we
,
God
or
the
World
,
with
those
Parents
,
who
with
meer
respect
to
a
Livelihood
,
or
out
of
a
more
plentiful
Livelihood
,
dispose
of
their
Children
to
Imployments
,
in
their
own
Nature
unlawful
;
in
the
management
whereof
their
Souls
shall
as
certainly
die
,
as
their
Bodies
live
.
These
do
,
in
effect
,
bind
them
Apprentices
to
the
Devil
,
and
,
as
the
Poet
speaks
,
Propter
vitam
vivendi
perdunt
causas
.
Perhaps
it
will
be
thought
there
are
few
such
Imployments
,
but
some
there
are
sure
enough
,
perhaps
more
than
will
be
commonly
confest
.
What
shall
we
think
of
the
Trade
of
those
young
Females
,
Alunt
quae
corpore
corpus
,
as
the
Poet
speaks
;
and
of
the
care
of
those
Parents
,
who
,
rather
than
not
be
Panders
,
will
mercenarily
prostitute
their
own
Wives
,
which
are
members
of
themselves
;
or
deliver
up
their
own
Daughters
,
the
Fruits
of
their
own
Bodies
,
to
the
Bodies
of
other
men
?
I
cannot
excuse
,
but
yet
,
methinks
,
I
cannot
but
pity
righteous
Lot
,
and
the
old
hospitable
Gibeonite
,
who
,
to
rescue
their
Male
Guests
,
offered
to
expose
their
Females
;
Maidens
that
had
not
known
Men
,
to
the
Lusts
of
the
Sons
of
Behal
.
For
ought
I
know
,
it
was
in
just
judgment
of
God
,
that
Lot
was
left
to
commit
Incest
with
those
Daughters
of
his
,
whom
he
was
so
forward
to
prostitute
to
other
men
:
But
to
play
the
Pander
or
the
Pimp
for
money
,
is
sure
filthy
Lucre
,
if
there
be
any
in
the
World
;
and
to
sell
at
the
same
time
both
Humane
Souls
and
Bodies
,
must
needs
be
the
Merchandize
of
Babylon
.
What
is
predominant
with
those
Parents
or
Guardians
think
we
,
who
,
although
they
do
not
dispose
of
Children
into
Callings
and
Imployments
absolutely
unlawful
,
yet
into
those
that
are
apparently
dangerous
and
ensnaring
,
and
which
a
well
confirmed
Christian
can
scarce
manage
safely
:
Or
commit
them
to
the
Tuition
of
ignorant
,
carnal
,
prophane
Masters
,
that
can
teach
them
nothing
that
is
good
,
save
their
Trades
;
and
it
is
ten
to
one
,
will
teach
them
many
things
which
are
naught
:
Or
that
dispose
of
their
Children
as
Servants
,
into
such
Families
,
where
they
shall
never
have
either
Precepts
or
Examples
to
lead
them
to
Vertue
,
many
Temptations
and
Inducements
to
Sin
and
Sensuality
;
and
in
the
mean
time
Employment
only
for
the
Hands
,
and
Entertainment
only
for
the
Back
and
Belly
.
Whether
these
People
be
acted
by
a
worldly
Spirit
,
or
by
the
Spirit
of
God
,
is
easie
for
any
man
,
whose
eyes
are
open
,
to
discern
.
For
do
not
they
proclaim
,
that
they
prefer
the
Body
,
before
the
Soul
;
and
meer
Living
,
before
Living
well
?
Although
this
be
not
down-right
destroying
them
,
because
the
grace
of
God
may
miraculously
intervene
,
and
preserve
the
poor
Children
in
the
midst
of
Fire
,
yet
it
is
no
Thanks
to
these
merciless
Tyrants
that
put
them
in
;
for
they
devote
them
to
destruction
.
I
do
not
see
but
that
they
are
as
much
guilty
of
Murder
as
David
,
and
of
a
worse
Murder
than
he
(
whom
yet
the
kindest
Divine
that
I
have
met
with
,
would
never
undertake
to
excuse
)
who
,
though
he
did
not
fall
upon
Uriah
himself
,
yet
placed
him
in
the
Fore-front
of
the
Battel
,
and
then
deserted
him
.
And
therefore
the
Spirit
of
God
,
the
best
Casuist
,
sayes
plainly
,
That
he
slew
him
with
the
Sword
of
the
Children
of
Ammon
.
And
although
these
Parents
do
not
themselves
put
out
the
eyes
of
their
Children
,
yet
if
they
dispose
of
them
into
an
Enemies
Countrey
,
and
let
in
the
Philistines
up
on
them
to
do
it
;
if
they
resign
them
up
wholly
to
an
ignorant
,
carnal
,
and
graceless
Society
,
they
are
as
treacherous
as
Delilah
,
though
ere
while
they
were
fond
of
them
,
and
hugg'd
them
in
their
Bosomes
,
and
dandled
them
upon
their
Knees
.
MEDITAT
.
XV.
Of
Persons
that
Marry
,
and
give
in
Marriage
.
MArriage
is
now
become
necessary
to
the
greatest
part
of
Mankind
,
and
is
made
warrantable
,
yea
,
and
honourable
too
,
by
the
Ordination
of
God
.
I
have
already
allow'd
its
just
praises
to
a
Single
State
,
(
vide
Meditat.
2.
)
and
I
hope
there
are
many
that
live
in
that
State
,
pure
and
undefiled
.
But
to
oblige
our selves
,
or
any
that
are
under
our
power
,
so
to
live
,
I
doubt
proves
a
Snare
to
many
,
and
perhaps
an
Inconvenience
to
all
.
But
besides
those
that
vow
Virginity
upon
a
Religious
Account
,
there
are
a
great
many
that
prolong
the
Single
State
of
their
Children
in
despight
of
their
Inclinations
,
upon
a
Worldly
Account
,
in
the
grosfest
Sense
.
And
what
can
I
think
of
those
Parents
,
who
knowing
the
Inclinations
of
their
Children
,
of
a
just
Age
,
Constitution
,
and
Discretion
,
and
having
fair
opportunities
of
Matching
them
comfortably
,
do
yet
constrain
them
to
pass
the
Flower
of
their
Youth
,
as
the
Apostle
stiles
it
,
and
to
stay
for
so
many
Hundreds
or
Thousands
,
before
they
will
part
with
them
.
I
know
there
are
a
great
many
shuffling
Excuses
;
but
to
prefer
Portions
or
Jointures
,
an
Honourable
or
Worshipful
Alliance
,
a
particular
Serviceableness
to
our Selves
▪
or
to
our
Affairs
,
before
that
Peace
,
Purity
,
Satisfaction
and
Contentment
,
which
is
in
a
desired
Conjugal
State
,
must
needs
be
a
Symptom
of
a
Worldly
Mind
.
If
these
Parents
do
not
behave
themselves
harshly
and
bitterly
against
their
Children
according
to
the
Apostles
Phrase
(
Eph.
6.
4.
)
yet
I
am
sure
they
behave
themselves
unseemly
towards
them
,
according
to
this
Phrase
elsewhere
.
It
does
not
belong
to
my
Meditations
at
this
time
,
to
shew
the
mischievous
consequences
of
such
restraint
,
whether
Whoreing
and
Wantonness
,
inconvenient
and
pernicious
Matching
of
themselves
,
uncomfortable
Melancholy
,
Diseases
,
and
perhaps
Death
it self
.
But
I
am
heartily
sorry
to
find
this
Symptom
of
Worldliness
there
,
where
it
ought
least
of
all
to
be
found
.
The
lord
pity
all
those
who
never
saw
that
they
offended
in
this
matter
,
till
it
was
too
late
to
see
it
!
Of
the
like
Character
are
all
those
Parents
and
Guardians
,
who
by
Threatnings
or
other
Severities
,
by
perpetual
Importunities
,
and
Solicitations
,
do
force
their
Children
,
for
meer
Worldly
Respects
,
to
accept
of
Matches
against
their
Inclination
and
Approbation
.
If
there
can
be
any
Ravishing
of
a
Maid
without
Deflowring
her
,
this
is
it
;
and
it
is
the
more
abominable
,
because
it
is
Parents
Ravishing
their
own
Children
.
And
we
need
not
wonder
to
see
so
bad
consequences
of
so
bad
premises
,
no
wonder
if
they
prove
to
Love
where
they
Marry
not
,
who
were
forced
to
Marry
where
they
Loved
not
.
But
of
all
kinds
of
violences
,
methinks
Self-forcing
is
the
most
unnatural
;
and
merely
for
the
Love
of
Land
or
Money
,
to
commit
a
Rape
upon
ones
own
Reason
,
Judgment
,
Affection
,
and
Discretion
,
is
next
to
Barbarous
;
nay
,
I
question
whether
there
be
any
thing
in
Barbarity
like
it
.
It
was
good
Policy
,
and
is
brought
for
an
Example
of
good
Oratory
,
Sic
Sacrilegus
,
sic
Fur
,
sic
Flagitiorum
omnium
Vitiorumque
Princeps
,
ac
est
bonus
Imperator
.
But
how
it
should
be
good
Divinity
,
or
how
it
should
ever
be
the
language
of
the
heart
of
any
Divines
,
She
is
ignorant
of
the
things
of
Religion
,
proud
,
carnal
,
vain
,
and
many
ways
unsuitable
;
but
yet
she
will
make
me
a
good
Wife
,
for
she
has
so
much
Land
,
or
so
much
Money
.
That
this
,
I
say
,
should
be
the
Language
of
any
Christians
heart
,
I
should
be
loth
to
believe
,
but
how
shall
I
help
it
:
For
what
pretence
can
I
have
for
my
unbelief
,
when
I
do
see
so
frequent
Examples
before
my
Eyes
.
Does
not
every
Body
,
every
day
,
see
Men
and
Women
professing
Religion
,
Marrying
,
or
Giving
themselves
in
Marriage
,
to
Mates
that
are
little
else
than
Enemies
to
Religion
,
plainly
preferring
the
advancement
of
their
Estates
,
and
Worldly
Interest
,
before
their
spiritual
Advantages
,
and
the
comfort
of
their
Souls
,
or
indeed
Lives
either
?
Oh
but
they
themselves
know
no
hurt
by
them
,
they
have
better
thoughts
of
them
;
Love
is
blind
.
Would
to
God
,
Christian
People
would
deal
sincerely
with
themselves
,
and
then
let
any
of
these
answer
and
say
,
whether
they
run
upon
Marriage
or
blind
fold
or
no.
If
not
,
then
they
have
either
observed
or
enquired
:
And
if
both
upon
observation
and
enquiry
they
have
found
nothing
very
desirable
,
but
the
Estate
or
the
Portion
,
I
would
fain
know
what
is
the
predominant
Motive
.
And
to
say
Love
is
blind
,
is
a
woful
shift
;
it
is
but
a
sitting
down
tamely
,
and
being
content
with
the
Character
of
a
Fool.
It
is
too
true
,
That
the
Love
of
the
World
does
so
blind
the
eyes
of
Men
,
that
they
can
see
none
of
these
Infirmities
,
Deformities
,
Inequalities
,
nor
ill
Consequences
neither
,
that
do
plainly
enough
accompany
or
attend
their
Matching
:
but
this
does
not
render
them
the
more
excusable
,
nor
,
methink
,
should
it
give
them
any
ease
.
It
was
a
little
Alleviation
of
blind
Sampson's
misery
,
grinding
in
the
Prison
,
to
think
that
the
Philistines
had
put
out
his
Eyes
by
Force
:
But
for
men
to
put
out
their
own
Eyes
,
and
then
cry
,
They
cannot
see
;
or
expect
to
be
pitied
in
their
Drudgery
,
is
utterly
in
vain
.
Their
Bondage
and
Drudgery
indeed
renders
them
Pitiable
,
but
the
Blindnes
,
that
is
alledged
for
the
cause
of
it
,
renders
them
ridiculous
.
But
shall
we
think
then
that
every
Man
and
Woman
is
bound
to
seek
after
the
best
,
and
accept
of
none
but
the
best
Persons
in
Marriage
?
I
shall
not
trouble
my self
about
this
Captious
Question
:
But
sure
I
am
,
Goodness
with
every
Lover
of
God
ought
to
be
a
more
powerful
Charm
,
than
either
Wealth
or
Beauty
.
It
is
the
best
Match
where
they
all
meet
,
but
that
will
not
be
always
:
However
,
if
a
man
cannot
have
them
all
,
he
can
tell
which
he
is
resolved
to
have
,
and
which
he
can
be
best
content
to
want
.
This
I
am
sure
of
,
if
it
be
not
a
mans
Duty
absolutely
to
seek
the
best
Wife
that
he
can
get
,
it
is
much
less
his
Duty
to
aim
at
the
richest
.
I
conceive
the
whole
World
of
wicked
Men
and
Women
is
justly
divided
into
Unbelievers
and
Hypocrites
,
and
I
cannot
but
wonder
that
Men
should
think
themselves
bound
by
the
express
Commandment
not
to
match
themselves
unequally
with
Unbelievers
,
and
yet
make
no
scruple
at
all
of
unequal
yoking
themselves
with
Hypocrites
;
and
such
I
am
confident
God
reckons
all
unregenerate
Pers●ns
to
be
.
I
conclude
this
black
List
with
those
,
who
rather
than
not
have
Fortunes
,
will
make
their
way
to
them
by
Felony
,
at
one
Blow
breaking
the
Fifth
,
Seventh
,
Eighth
,
and
Tenth
Commandment
.
For
ought
I
can
perceive
,
the
Marriage
must
be
Lawful
,
before
the
Conjunction
can
be
excused
from
being
Adulterous
.
And
he
that
takes
a
Wife
against
the
consent
of
Parents
or
Guardians
,
and
against
the
prescribed
method
of
the
Law
,
drinks
stolen
Waters
,
though
he
may
say
,
(
as
I
have
heard
Children
)
That
he
takes
them
as
his
own
.
Nay
,
though
Parents
had
no
Right
in
the
disposing
of
their
Children
to
Marriage
,
yet
there
is
a
shameful
Violation
of
Commutative
Justice
,
in
stealing
Fortunes
,
for
which
there
is
no
Satisfaction
given
.
And
indeed
they
that
steal
Fortunes
,
are
commonly
such
as
are
not
able
to
buy
them
,
or
pay
proportionable
Jointures
for
them
.
But
to
what
a
height
of
Worldly
Baseness
does
this
arrive
,
when
this
Adultery
and
Felony
are
exercised
upon
Children
,
when
their
Infancy
and
Estates
,
which
ought
to
secure
them
,
are
both
instrumental
to
betray
them
.
To
ensnare
the
Child
because
she
is
a
Child
,
is
like
robbing
the
Poor
because
he
is
Poor
.
—
Magnum
&
memorabile
nomen
,
Stulta
dolis
astuti
hominis
si
victa
puella
est
..
MEDITAT
.
XVI
.
Of
Patrons
.
HOW
agreeable
it
is
in
a
well-constituted
Church
,
that
meer
Lay-men
should
have
the
power
of
presenting
Ministers
to
Benefices
,
and
what
is
the
way
in
other
Churches
,
or
whether
their
way
or
ours
be
better
,
does
not
belong
to
my
present
Meditation
.
It
seems
likely
to
be
attended
with
many
Conveniencies
,
if
the
People
of
each
particular
Parochial
Church
should
freely
Elect
their
own
Pastor
:
But
what
Inconveniencies
might
attend
that
too
in
time
,
I
cannot
tell
,
and
therefore
I
will
not
determine
any
thing
about
it
.
I
do
not
apprehend
it
to
be
any
where
contrary
to
the
Canon
of
the
Scripture
,
That
Presentations
be
made
to
Pastoral
Charges
as
they
are
here
in
England
,
considering
the
Constitution
and
Circumstances
wherein
we
are
:
But
that
amongst
these
Patrons
there
is
a
great
deal
of
Corruption
,
and
many
things
that
denominate
them
Carnal
,
and
Lovers
of
the
World
is
,
too
obvious
.
Simony
indeed
,
as
our
Law
understands
it
,
seems
to
be
a
Sin
of
Man's
making
,
and
I
doubt
Men
deal
with
it
accordingly
;
few
reckoning
their
Consciences
to
be
bound
by
it
,
otherwise
than
their
Oath
that
they
take
against
it
,
does
somewhat
straiten
them
;
which
straits
they
think
they
may
safely
use
all
possible
shifts
to
be
delivered
out
of
,
never
mattering
to
be
Casti
,
if
they
can
but
be
Cauti
.
But
supposing
it
to
be
only
forbidden
by
a
Humane
Law
,
yet
the
Reasons
whereupon
that
Law
is
grounded
,
seem
to
be
so
just
and
strong
,
that
the
Law
does
oblige
upon
an
higher
account
than
its
own
.
And
many
presentations
will
be
found
to
be
corrupt
and
carnal
in
the
sight
of
God
,
which
do
not
appear
Symoniacal
in
the
eyes
of
Men
,
or
the
sense
of
the
Law
.
To
be
a
Pastor
to
a
Congregation
and
a
Steward
to
any
part
of
the
Houshold
of
God
,
is
certainly
an
Honourable
Empolyment
,
and
does
require
much
Skill
,
Faithfulness
,
and
Industry
.
To
Feed
,
and
Cloath
,
and
Conduct
Souls
,
is
an
Employment
which
the
great
God
does
not
disown
,
neither
does
he
refuse
to
be
called
their
Shepherd
,
and
the
Stewards
which
he
deputes
must
needs
be
so
Able
,
Faithful
and
Painful
,
as
to
give
each
of
his
Family
their
Meat
in
due
Season
.
It
must
needs
therefore
be
the
Duty
as
it
will
be
the
great
Honour
of
all
Patrons
as
far
as
in
them
lies
,
to
prefer
Overseers
to
the
Flock
of
Christ
,
according
to
their
worthiness
and
sitness
.
Of
how
great
use
to
the
Kingdom
of
Christ
and
the
Salvation
of
Souls
,
the
settling
of
such
Pastors
in
Congregations
has
been
,
and
consequently
how
great
an
honour
those
Conscientious
Patrons
are
worthy
of
,
who
haue
been
the
Instruments
of
their
settlement
,
I
can
easilier
contemplate
with
admiration
,
than
tell
to
satisfaction
.
Who
can
with
an
heart
unbroken
,
consider
the
manifold
fatal
Consequences
of
setting
Unworthy
and
Unqualified
Pastors
over
the
Congregations
of
Christs
Flock
.
The
Consequences
are
no
less
than
the
very
ruin
of
multitudes
of
Souls
.
And
what
shall
I
think
then
of
those
Patrons
,
who
never
at
all
regard
the
quality
of
the
person
,
but
the
quantity
of
the
Gift
?
They
remember
sure
the
sin
of
Jeroboam
,
who
made
Priests
of
the
lowest
of
the
people
;
and
therefore
are
resolved
to
run
far
enough
from
him
,
and
make
Pastors
of
the
richest
of
the
people
.
But
their
Covetousness
is
no
less
Carnal
than
his
Prodigallity
.
They
will
not
be
so
base
as
those
of
whom
the
Prophet
complained
,
That
they
polluted
the
Holy
Office
for
handfuls
of
Barley
,
and
pieces
of
Bread
;
but
they
will
not
stick
to
do
it
for
handfuls
of
Silver
,
and
pieces
of
Money
.
There
is
no
such
Famine
in
Samaria
sure
,
that
an
Asses
Head
should
be
so
much
esteem'd
,
and
the
Souls
of
Men
be
fed
with
Dung
.
No
,
No
,
the
Famine
is
in
the
Appetites
of
covetous
Patrons
,
who
care
not
what
silly
refuse
of
men
they
Present
,
nor
how
they
infect
or
starve
the
Souls
of
men
,
so
they
can
but
fill
their
own
Pockets
with
the
Shekels
of
the
Sanctuary
,
with
Gold
Chymically
Extracted
out
of
these
Leaden
Priests
.
There
are
a
more
wary
Sort
,
that
can
make
a
shift
to
escape
the
Censure
of
the
Law
,
who
are
yet
acted
by
as
strong
a
Worldly
Love
as
these
:
That
can
match
a
Daughter
or
an
H●ndmaid
with
a
Presentation
,
saying
to
their
Clerk
,
as
Boaz
to
his
Kinsman
,
At
what
time
thou
buyest
the
Field
,
thou
must
buy
it
also
at
the
hands
of
Ruth
.
Or
if
sufficient
Security
be
given
for
the
Resignation
of
it
,
to
see
how
grateful
the
Clerk
will
prove
within
that
time
,
or
to
see
whether
by
that
time
a
Son
or
Daughter
may
not
need
it
for
a
Portion
,
it
makes
the
matter
a
little
the
more
safe
,
but
never
a
whit
the
more
honest
.
For
considering
the
great
importance
of
this
matter
,
whosoever
prefers
Consanguinity
or
Affinity
,
Acquaintance
,
Importunity
of
Friends
,
before
Learning
and
Piety
,
and
Aptness
to
Teach
,
must
needs
appear
to
be
acted
by
a
Worldly
Spirit
,
and
to
bear
the
black
Brand
of
our
Apostle
.
Alas
!
How
rare
is
this
pure
,
sincere
,
ingenuous
,
judicious
proceeding
in
this
matter
.
How
few
Pastors
are
married
to
their
Flocks
,
without
the
predominant
mediation
of
Friends
,
Monies
,
Importnity
,
good
Turns
received
,
or
expected
,
Relation
,
or
some
such
thing
,
which
is
Alien
to
the
true
Qualifications
of
a
Minister
?
MEDITAT
.
XVII
.
Of
Chaplains
.
THE
Employment
of
a
Chaplain
is
accounted
Honourable
,
by
vertue
of
the
Relation
that
they
bear
to
Princes
,
or
Peers
,
or
Persons
of
great
Estate
of
Quality
:
But
it
seems
to
be
more
Honourable
,
upon
the
account
of
the
Relation
th●●
they
bear
to
the
great
God
,
whose
Agents
and
〈◊〉
they
are
.
For
as
the
Pastors
and
Rectors
of
〈◊〉
and
Parishes
are
accounted
God's
〈◊〉
even
by
Scripture
Authority
;
so
these
〈◊〉
may
well
●e
accounted
his
Nuncio's
or
Envoys
,
and
their
duty
,
no
doubt
,
is
to
deliver
Errands
from
God
,
to
them
that
are
called
gods
,
but
must
die
like
men
.
And
they
seem
to
have
a
greater
advantage
,
and
a
fair●r
oppartunity
of
doing
Good
,
than
their
Brethren
.
If
Timothy
,
who
,
for
ought
I
can
perceive
,
was
no
Chaplain
,
was
yet
charg'd
to
charge
the
Great
and
Rich
to
be
Humble
and
Religious
;
much
more
is
it
the
Duty
of
these
,
who
may
have
the
care
of
their
Prince
or
Patron
,
when
the
Bishop
or
the
Pastor
cannot
.
And
to
be
the
Instrument
of
converting
one
Prince
and
his
Court
,
yea
,
or
one
Peer
and
his
Family
,
to
the
serious
and
diligent
Service
of
God
,
of
how
great
Honour
and
Use
would
this
be
!
Oh
that
all
our
Chaplains
would
propound
to
themselves
the
Prophet
Nathan
for
their
pattern
;
and
his
success
in
bringing
David
to
Repentance
would
be
for
their
Encouragement
.
It
is
not
fit
indeed
to
be
so
Clownish
,
as
to
say
to
Princes
,
Ye
are
wicked
;
but
yet
it
is
fit
enough
to
say
,
Ye
are
the
men
,
with
Nathan
;
and
with
Elijah
,
Ye
are
the
troublers
of
Israel
.
And
the
same
Elihu
says
,
It
is
not
fit
to
give
flattering
Titles
to
men
.
I
would
fain
know
of
these
men
,
if
they
do
not
charge
their
Patrons
,
and
warn
them
,
who
shall
;
and
where
their
Blood
will
be
required
,
if
they
die
in
their
Sins
?
I
hope
there
are
many
upright
men
in
this
Relation
in
the
World
,
who
design
not
so
much
to
live
upon
their
Patrons
,
as
that
their
Patrons
may
live
to
God
;
to
sanctifie
their
Tables
,
rather
than
to
be
fed
at
them
.
But
if
there
be
any
that
prefer
Ease
and
Secular
Advantage
,
before
the
Discharge
of
a
good
Conscience
;
that
seek
to
be
accepted
of
their
Patrons
,
more
than
to
approve
themselves
to
God
,
their
great
Master
,
the
Sacredness
of
their
Function
will
not
excuse
them
from
being
Lovers
of
the
World
.
What
then
shall
we
think
of
those
,
That
because
One
puts
into
their
Mouths
and
Purses
,
are
silent
,
and
say
nothing
,
or
to
no
purpose
,
in
matters
that
ought
to
be
spoken
loud
and
often
,
plainly
and
frequently
;
and
so
for
a
Bribe
,
betray
the
Souls
of
them
,
whom
they
are
entertain'd
on
purpose
to
preserve
;
or
,
as
the
Text
speaks
,
Transgress
for
a
morsel
of
Bread
.
That
stand
by
and
see
the
Sinful
,
Sensual
,
Proud
,
Covetous
,
Prophane
Conversation
of
their
Patrons
,
and
of
their
Families
and
Retinue
,
and
never
yet
so
much
as
once
Expostulate
with
them
,
as
Eli
,
Why
do
ye
such
things
?
Nor
softly
whisper
in
their
Ears
,
Nay
,
my
Brethren
,
do
not
so
wickedly
.
Such
a
Chaplain
was
Amaziah
,
who
prophesied
at
Bethel
.
And
what
of
those
,
that
do
plainly
encourage
their
Patrons
to
Pride
,
Idleness
,
Excess
,
Oppression
,
and
to
a
Formality
and
Indifference
in
Religion
;
persuading
them
,
that
so
much
Strictness
and
Exactness
does
not
become
their
Quality
;
magnifying
an
Half-faced
Devotion
for
perfect
;
and
that
for
a
very
good
Deed
,
which
they
know
is
done
by
halves
?
And
what
of
those
,
who
run
into
the
same
Excess
of
Riot
,
the
same
Sensuality
,
it
may
be
into
the
same
Prophaneness
too
,
for
Compliance-sake
,
and
to
humour
those
upon
whom
they
have
dependance
?
Such
a
Chaplain
was
the
young
Levite
of
Bethlehem
Judah
,
who
,
for
a
Suit
of
Apparel
,
and
about
Twenty
shillings
a
Year
,
and
his
Victuals
,
did
not
stick
at
any
Idolatry
that
his
Master
Micah
was
given
to
,
Judges
17.
In
any
way
to
prefer
Self-Entertainment
or
Advancement
,
or
the
Humouring
,
Pleasuring
,
or
Gratifying
of
Men
,
before
the
Exercise
of
Grace
,
the
using
of
a
good
Conscience
,
the
Reformation
of
Sin
,
the
Promotion
of
Godliness
,
and
the
Advancement
of
the
Glory
of
God
,
is
a
Symptom
of
a
Worldly
Mind
;
though
it
be
found
amongst
Pastors
of
Congregations
,
or
Chaplains
of
Families
.
MEDITAT
.
XVIII
.
Of
Judges
and
Magistrates
.
THE
Great
Judge
of
the
World
has
deputed
here
and
there
some
amongst
men
,
to
be
his
Vicegerents
in
the
Administration
of
Justice
.
This
certainly
renders
their
Employment
very
Honourable
,
and
he
is
a
very
bold
and
wicked
man
that
dare
contemn
so
much
as
the
Reflections
of
the
Authority
of
God
,
or
the
Majesty
of
Heaven
,
at
what
Rebound
soever
.
But
as
this
Relation
renders
them
Honourable
,
and
a
sort
of
Gods
,
or
Sons
of
God
;
so
it
does
engage
them
to
the
greatest
Purity
and
Impartiality
imaginable
,
lest
they
bring
a
Reproach
upon
their
Lord
,
and
the
sons
of
Belial
take
occasion
to
invert
the
Proverb
,
and
say
,
As
are
the
servants
,
such
is
their
Master
.
The
Truth
is
,
They
that
are
Imitators
of
the
Divine
Purity
,
Justice
and
Goodness
,
are
in
a
far
better
sense
the
Sons
of
God
,
than
they
that
only
act
in
the
World
by
his
Commission
.
For
how
far
soever
the
inferior
multitude
are
bound
to
obey
them
,
it
is
evident
that
the
God
,
whose
pure
Eyes
cannot
endure
to
behold
Iniquity
,
does
not
farther
own
them
for
his
,
than
as
they
act
by
his
Authority
,
that
is
agreeably
to
his
holy
Nature
,
and
just
Laws
.
I
wish
it
were
generally
look'd
upon
as
a
Traiterous
Position
against
the
Majesty
of
Heaven
,
that
any
man
may
act
contrary
to
his
Nature
and
Laws
(
which
is
a
taking
up
Arms
against
him
)
by
his
Authority
.
Nay
,
the
Commission
of
these
men
is
so
far
from
Patronizing
any
of
their
Iniquity
,
that
I
doubt
not
but
that
they
that
pervert
justice
,
and
act
Violence
and
Cruelty
in
his
Name
,
shall
be
destroyed
with
a
double
destruction
,
and
be
twice
condemned
;
once
for
being
ungodly
Sons
of
Men
,
and
again
,
for
being
ungodly
Sons
of
God
.
If
a
Righteous
King
will
hang
a
Man
that
commits
simple
Murder
,
he
will
not
fail
to
hang
and
quarter
him
who
commits
Murders
and
Massacres
,
and
produces
his
Commission
to
justifie
the
same
.
Now
amongst
these
Grandees
of
the
World
,
it
may
be
suspected
that
there
are
many
Lovers
of
the
World
more
than
of
God
.
What
else
are
all
they
,
that
either
injuriously
invade
the
Subjects
of
other
Princes
or
rigorously
rule
over
their
own
,
forgetting
that
themselves
have
a
Master
in
Heaven
.
They
that
prefer
the
Gratification
of
their
own
Lusts
,
the
Advancement
of
their
own
Names
,
the
Inlargement
of
their
Dominions
,
or
Treasures
,
before
Truth
,
and
Charity
,
and
the
Peace
and
Wellfare
of
the
People
committed
to
them
,
are
of
this
Breed
.
They
that
abuse
their
Authority
,
either
in
Establishing
Iniquity
by
Laws
(
which
is
a
setting
of
Gods
Zeal
,
the
Sacred
Sanction
of
a
Law
,
to
a
thing
contrary
to
his
own
Nature
and
Word
)
or
ordaining
Severe
and
Ruining
Penalties
against
light
offences
(
which
is
a
prostituting
the
Authority
of
Heaven
)
or
by
making
Laws
on
purpose
to
make
men
offenders
,
not
caring
whether
they
be
broke
or
kept
,
so
themselves
may
but
have
either
the
Pleasure
or
Profit
of
exacting
the
Penalty
;
which
is
utterly
unlike
the
Government
of
God
,
all
whose
restraints
and
threatnings
do
principally
aim
at
the
Good
and
Happiness
of
his
Creatures
,
belong
to
this
Head
.
And
what
else
are
all
they
that
accept
the
persons
of
men
in
Judgment
,
or
in
the
Execution
of
Laws
;
that
set
Justice
to
Sale
;
that
either
defer
or
destroy
the
Cause
of
the
Poor
,
because
he
is
Poor
;
or
acquit
the
Guilty
,
because
he
is
Rich
,
because
they
fear
him
,
or
love
him
,
or
are
A-Kin
to
him
?
Is
not
this
to
prefer
Worldly
Respects
and
Self-Interest
,
before
Righteousness
;
and
the
World
,
before
God
.
Let
God
himself
be
heard
speaking
to
these
men
,
who
are
so
kind
to
Benhadad
,
because
he
is
their
Brother
forsooth
:
1
Kings
20.
42.
Because
thou
hast
let
go
out
of
thy
hands
a
man
whom
I
appointed
to
utter
destruction
,
&c.
And
what
else
are
they
,
who
in
the
Execution
of
Justice
,
are
acted
more
by
private
Displeasure
,
than
Zeal
for
God
or
Righteousness
;
who
under
the
cloak
of
Law
,
do
gratific
their
own
Sentiment
,
and
,
like
Justice
Jehu
,
revenge
their
own
Quarrel
,
and
serve
their
own
malicious
Inclinations
,
whil'st
they
pretend
to
be
zealous
for
the
Law
,
or
for
the
Lord
.
MEDITAT
.
XIX
.
Concerning
Arbitrators
,
Electors
and
Jurors
.
WHen
I
consider
the
angry
and
malicious
Natures
of
Men
,
who
are
so
apt
to
take
Offence
at
every
small
Matter
,
and
so
desirous
to
be
revenged
on
the
Offender
;
and
the
Latitude
of
the
Law
,
that
makes
so
many
things
Actionable
,
(
notwithstanding
the
late
Limitation
about
Petty
Trespasses
)
and
the
incredible
multitude
of
men
Learned
in
the
Law
,
or
Learners
of
the
Law
,
many
of
which
are
very
ready
to
foment
Discontents
,
and
promote
Trivial
Suits
;
together
with
the
sinful
Concomitants
,
and
fatal
Effects
of
going
to
Law
,
I
cannot
but
think
the
Employment
of
Arbitrators
exceeding
necessary
,
and
highly
commendable
;
and
I
would
commend
it
above
all
Worldly
Business
,
(
though
possibly
it
may
deserve
a
better
name
)
to
persons
of
good
Educations
and
Understandings
,
Estates
and
Leisure
;
who
commonly
squander
away
their
time
to
no
purpose
,
or
to
bad
ones
,
because
,
forsooth
,
they
have
nothing
to
do
.
In
good
earnest
,
I
think
,
that
a
Studiousness
to
prevent
or
compose
Differences
amongst
Neighbors
,
a●
tender
Care
to
preserve
or
restore
Peace
and
Charity
,
and
Good-will
amongst
men
,
and
Wise
Endeavors
to
prescind
the
Expence
of
Estates
in
Law
,
does
argue
a
Mind
Divinely
disposed
,
a
truly
Noble
and
Generous
Temper
,
and
is
an
Employment
near
of
Kin
to
the
Errand
of
the
Son
of
God
—
On
Earth
Peace
,
&c.
And
because
it
is
a
thing
so
excellent
in
its
own
Nature
,
and
commonly
attended
with
so
great
Difficulties
,
Dangers
and
Obloquies
,
it
hath
pleased
the
great
Lover
of
Mankind
,
the
Arbitrator
between
God
and
Man
,
to
give
us
the
greatest
Encouragement
imaginable
to
it
:
Mat.
5.
Blessed
are
the
Peace
makers
,
for
they
shall
be
called
the
Children
of
God
:
And
well
they
may
,
for
he
is
the
God
of
Peace
,
and
his
Name
is
Love
.
But
(
alas
!
)
with
how
little
Purity
and
Integrity
is
this
excellent
Employment
manag'd
;
what
Invasions
has
the
Worldly
Spirit
made
upon
it
,
and
what
Defilements
has
it
mingled
with
it
?
The
good
King
of
Judah
,
I
remember
,
bad
his
Judges
remember
,
That
they
were
to
judge
for
God
,
and
not
for
man
,
2
Chron.
19.
6.
But
I
doubt
our
Arbitrators
,
many
of
them
,
are
of
a
different
Party
,
and
Arbitrate
for
Man
,
and
not
for
God
;
I
mean
,
either
for
themselves
,
or
for
their
Friend
,
and
not
for
Truth
and
Righteousness
.
Are
not
they
Lovers
of
the
World
more
than
of
God
,
who
suffer
Justice
to
be
perverted
,
and
consent
to
the
Crushing
and
Oppressing
of
a
Righteous
Cause
,
meerly
to
gratifie
the
Humor
or
Importunity
,
or
to
conciliate
or
maintain
the
Favor
and
Friendship
,
of
the
Person
that
chuses
them
?
Are
not
they
very
gross
,
who
invert
Moses
,
forsaking
Israel
,
and
favoring
Egypt
,
as
having
an
Eye
to
the
Recompence
of
Reward
?
He
was
a
corrupt
Judge
,
who
,
although
he
received
none
,
yet
looked
that
money
should
have
been
given
him
of
Paul
.
And
how
remote
soever
this
may
be
from
Popular
Observation
,
yet
God
,
who
takes
notice
of
the
Hearts
of
men
,
does
discern
this
very
covetous
Cast
of
the
Eve
;
and
if
the
Respect
to
the
Recompence
weigh
down
the
Respect
to
Righteousness
,
he
will
sentence
this
●alaam
for
a
Worldly
Arbitrator
,
for
having
so
much
as
a
mind
to
be
unrighteous
,
though
,
perhaps
,
he
cannot
,
or
dare
not
shew
it
.
How
many
of
this
Breed
there
are
I
know
not
,
I
suppose
few
or
none
will
confess
it
,
but
I
doubt
the
God
that
judges
impartially
will
find
many
:
And
the
number
of
those
that
live
upon
this
Trade
,
and
get
as
much
by
making
Peace
,
as
other
men
do
by
managing
Suits
,
does
too
plainly
declare
before
men
that
there
are
too
many
.
But
besides
these
,
I
have
observed
many
,
that
not
sincerely
regarding
the
merits
of
the
Cause
,
improve
all
the
cunning
and
knackish
Skill
that
they
have
,
in
the
Niceties
of
Law
,
to
baffle
or
ravel
,
or
invalidate
the
just
Cause
of
their
Opponent
;
and
without
any
respect
to
Right
or
Wrong
,
account
it
their
Honour
to
stand
up
stifly
for
the
Person
that
chose
them
,
and
to
speak
and
wrangle
much
in
his
behalf
,
meerly
that
they
may
get
the
Name
of
Faithful
Arbitrators
,
and
may
be
thought
not
to
lose
the
day
,
without
having
taken
much
pains
to
get
it
.
Nay
,
some
I
have
known
,
so
Faithful
(
forsooth
)
to
the
Person
that
chose
them
,
that
they
suffer
themselves
to
be
bound
up
,
and
engaged
not
to
yield
a
●ot
fur●her
th●n
he
shall
give
them
leave
,
though
Righteousness
,
or
the
reason
of
the
thing
require
never
so
much
.
Rare
Faithfulness
to
their
Friend
indeed
,
but
shameful
Unfaithfulness
to
God
and
their
own
Consciences
.
He
that
accepts
of
the
Office
of
an
Arbitrator
upon
these
terms
before-hand
laid
down
,
betrays
a
great
meanness
and
vanity
of
mind
;
and
he
that
acts
by
these
terms
afterwards
,
betrays
a
great
deal
of
Cowardice
and
Falsity
.
It
seems
not
very
improper
to
this
Head
,
to
think
a
little
of
Electors
,
who
by
their
Votes
and
Suftrages
are
concern'd
to
chuse
Officers
,
Magistrates
,
Members
of
Parliament
,
or
the
like
.
For
these
Electors
are
a
kind
of
Arbitrators
,
determining
the
Case
between
Competitors
.
This
is
a
Business
of
great
Importance
all
will
confess
,
as
upon
which
the
right
observation
of
Laws
,
and
administration
of
Justice
and
Judgment
,
and
consequently
the
welfare
of
a
Kingdom
does
much
depend
.
To
have
no
Regard
to
the
Qualifications
of
the
Person
to
be
Elected
,
but
to
Vote
at
a
Venture
;
to
Vote
for
him
that
speaks
first
,
or
comes
next
,
without
any
Regard
to
his
fitness
for
Counsel
or
Business
,
is
a
Point
of
great
Folly
.
To
be
led
by
the
predominant
consideration
of
Relation
,
or
Dependance
,
or
to
be
acted
by
Humor
or
Pleasure
of
other
men
,
or
by
a
respect
to
private
Thanks
,
or
Rewards
,
or
Entertainments
,
not
regarding
the
just
Qualifications
of
a
Person
fit
to
manage
such
Employment
,
seems
to
add
Baseness
to
the
Folly
,
and
argues
a
mind
preferring
Private
Consideration
before
the
Publick
Good
,
that
is
,
the
World
before
God
.
Neither
is
Slavish
Fear
a
less
Worldly
Principle
.
The
poor
Heathens
are
to
be
pitied
,
who
worship
the
Devil
,
for
fear
he
should
hurt
them
:
But
to
advance
men
whom
we
suspect
to
be
of
a
hurtful
Nature
,
into
a
Capacity
of
hurting
us
,
for
fear
of
being
hurt
by
them
,
is
a
Nonsensical
Folly
fit
to
be
chastened
.
If
I
should
under
this
Head
,
take
occasion
to
reflect
upon
the
Generality
of
Jury-Men
at
Assizes
and
Sessions
,
it
would
make
this
Meditation
bulky
and
bitter
:
For
all
of
those
that
proceed
not
according
to
Evidence
,
that
act
not
from
Judgment
and
Conscience
,
that
knowingly
favor
the
Nocent
,
through
foolish
Pity
,
base
Covetousness
,
Worldly
Love
,
or
Slavish
Fear
;
or
oppress
the
Innocent
,
because
he
is
Poor
,
Friendless
,
Speechless
,
a
Stranger
,
or
an
Enemy
,
do
proclaim
themselves
to
be
Lovers
of
the
World
,
more
than
of
God
.
And
,
O
Lord
,
how
loud
is
this
Cry
!
It
reaches
to
the
ends
of
the
Earth
,
and
goes
up
to
Heaven
.
MEDITAT
.
XX.
Of
Landlords
and
Tenants
.
THe
Holy
Psalmist
somewhere
sayes
(
Psal.
115.
16.
)
The
Heavens
are
the
Lords
,
but
the
Earth
hath
he
given
to
the
Children
of
Men
;
which
is
not
to
be
understood
according
to
the
sense
of
the
prophane
Poet
,
Jupiter
in
Coelis
,
Caesar
regit
omnia
Terris
,
as
if
God
had
thrown
the
Earth
out
of
his
Hands
,
and
would
take
no
more
care
of
it
,
or
had
committed
it
wholly
to
the
Arbitrary
Government
of
men
:
For
still
it
is
true
that
,
The
Earth
is
the
Lords
;
and
however
he
have
granted
the
possession
of
it
to
men
,
yet
himself
still
keeps
the
Propriety
,
and
the
Rich
are
his
Tenants
,
and
the
Poor
his
Under-Tenants
.
Now
amongst
those
children
of
men
to
whom
God
is
said
to
give
the
earth
,
some
have
so
little
a
portion
of
it
,
that
they
may
say
with
him
that
was
rich
,
but
for
our
sakes
became
poor
,
That
they
have
not
where
to
lay
their
heads
;
or
at
best
they
can
challenge
no
more
of
the
Earth
for
theirs
,
than
where
they
may
lay
their
dead
bodies
.
But
yet
in
this
unequal
distribution
there
is
no
iniquity
neither
:
For
although
God
dividing
the
Earth
amongst
Men
,
do
not
proceed
by
the
Law
of
Gavel-kind
;
yet
he
has
made
provision
for
his
poor
Under
Tenants
,
having
charged
his
Landed
Tenants
,
(
which
we
more
improperly
call
Landlords
)
to
see
that
they
be
not
starved
▪
nor
so
much
as
opprest
.
It
is
true
and
proper
speaking
to
say
,
that
God
has
appointed
the
rich
,
all
the
rich
to
be
Overseers
of
the
poor
,
and
has
declared
that
he
accounts
them
his
enemies
,
whosoever
are
not
their
friends
.
If
any
of
you
have
this
worlds
good
,
and
see
his
brother
have
need
,
and
shut
up
his
bowels
against
him
,
how
dwelleth
the
love
of
God
in
that
man
,
1
Joh.
3.
17
?
God
has
not
left
it
at
the
liberty
of
the
rich
,
whether
they
will
administer
to
the
poor
or
no
,
but
has
as
much
oblig'd
them
to
charity
towards
them
as
to
Justice
towards
one
another
:
And
it
is
not
to
be
doubted
but
that
the
poor
have
as
good
a
right
to
some
part
of
our
Estates
,
as
we
have
to
the
rest
.
And
for
ought
I
know
this
may
be
one
Principal
reason
of
that
saying
of
our
Saviours
(
call
it
Prophesy
or
Promise
)
The
〈◊〉
〈◊〉
〈◊〉
have
always
with
you
,
that
there
may
be
an
opportunity
for
the
exercising
of
Charity
,
and
that
they
that
have
Mammon
may
not
want
a
way
of
doing
good
with
it
,
and
making
themselves
friends
of
it
.
If
it
be
so
,
that
the
first
Worldly
Blessing
is
to
be
Rich
,
I
think
the
next
is
that
there
are
Poor
about
us
.
The
noblest
use
that
can
be
made
of
riches
is
to
give
them
away
(
according
to
that
Golden
Sentence
that
it
seems
our
Savior
was
often
wont
to
use
,
Beatius
est
dare
quam
accipere
;
)
And
I
am
sure
the
properest
Object
of
Giving
,
are
those
that
have
Little
or
Nothing
of
their
Own
.
But
who
can
persuade
the
Mammonists
of
this
world
,
that
this
is
good
Divinity
?
Alas
,
how
few
live
and
act
as
if
they
believed
it
!
Oh
wretched
and
barbarous
Guardians
,
that
in
stead
of
putting
on
Cloaths
upon
the
Naked
Skin
,
pull
off
the
Skin
from
the
Flesh
;
that
live
in
all
manner
of
Pleasure
and
Wantonness
,
spending
profusely
upon
their
Lusts
of
Playfulness
,
Intemperance
or
Uncleanness
;
and
in
the
mean
time
Exact
the
Money
of
their
poor
Tenants
,
whereby
these
Provisions
may
be
made
for
the
Flesh
.
How
dwells
the
Love
of
God
in
that
Man
,
whose
Hounds
and
Horses
,
and
it
may
be
Whores
too
,
are
Fat
and
Fair-liking
,
and
in
the
mean
time
his
poor
industrious
Tenants
,
and
their
Children
,
so
nearly
related
to
their
Landlord
,
are
almost
ready
to
perish
for
want
of
Bread
.
The
Poor
in
general
,
as
Men
,
are
nearlier
related
to
us
by
the
Law
of
Nature
,
than
Dogs
and
Horses
;
as
Christians
,
they
are
still
nearer
A-kin
to
us
;
and
as
Tenants
,
seem
to
be
related
to
their
Landlords
in
a
Political
Capacity
,
and
to
be
,
as
it
were
,
of
their
Family
.
For
who
can
think
otherwise
,
but
that
God
in
distributing
the
Kingdoms
and
Lordships
of
the
Earth
,
intended
that
Kings
should
take
all
their
Subjects
to
be
their
Children
,
as
to
Paternal
Care
,
and
Landlords
should
esteem
their
Tenants
as
their
Ward
,
and
constituent
Members
of
their
Family
.
In
the
distribution
of
the
Holy
Land
,
God
gave
no
lot
to
Levi
,
whom
yet
he
loved
as
well
as
any
of
the
rest
,
intending
that
the
Levites
should
be
maintained
at
the
Charge
of
the
respective
Tribes
amongst
whom
they
resided
.
It
is
partly
thus
in
the
distribution
of
the
World
;
where
God
could
easily
have
made
provision
of
Land
for
every
man
,
and
have
made
all
the
Inhabitants
of
the
Earth
Freeholders
;
but
he
has
past
by
one
Tribe
,
even
all
the
Poor
of
the
Earth
,
on
purpose
,
as
it
seems
,
to
employ
the
Care
and
Charity
,
and
Pity
of
their
Brethren
about
them
.
It
is
a
reasonable
Maxim
in
Law
,
Cujus
est
lucrum
,
ejus
est
damnum
;
That
he
that
receives
the
Gains
,
should
bear
the
loss
,
according
to
the
Custom
of
the
Holy
Common-wealth
,
that
he
that
bought
the
Land
,
should
also
charge
himself
with
the
Widow
,
and
content
to
have
Ruth
for
his
Wife
:
so
should
every
man
who
inherits
or
purchases
a
Lordship
,
consider
with
what
stock
of
poor
Tenants
it
is
charged
,
and
take
care
that
by
some
honest
means
or
other
they
be
maintained
.
But
how
dwells
the
Love
of
God
in
those
Landlords
,
who
never
considering
the
Charge
that
God
has
laid
upon
them
,
nor
the
Relation
wherein
their
Tenants
stand
to
them
,
exact
the
utmost
worth
of
the
Land
,
by
their
good
wills
allowing
nothing
for
the
labor
and
pains
of
the
Tenants
,
nor
for
their
Hazards
nor
Losses
neither
.
It
is
a
Prerogative
competible
to
God
alone
,
to
do
what
he
will
with
his
own
:
For
all
men
are
Stewards
,
and
ought
to
eye
the
Will
of
God
more
than
their
own
.
It
is
true
indeed
,
every
Landlord
may
,
yea
,
and
ought
to
make
the
best
of
his
own
:
But
then
if
it
must
be
considered
in
what
sense
his
Lands
are
his
own
,
(
sure
I
am
they
are
so
his
own
,
that
he
must
give
an
account
of
the
management
of
them
to
a
higher
Landlord
;
)
And
it
must
be
considered
what
it
is
to
make
the
best
of
ones
own
.
He
makes
the
best
of
his
Estate
;
Not
who
improves
it
,
and
racks
it
to
the
utmost
Penny
;
Not
who
studiously
adds
Land
to
Land
,
and
Lordship
to
Lordship
;
Not
he
who
lays
up
Goods
and
Monies
for
many
Years
:
But
he
who
puts
his
Estate
to
the
best
Use
,
and
improves
it
to
the
best
Ends
;
that
does
most
glorifie
God
with
his
substance
:
who
loves
to
give
,
rather
than
to
receive
.
Go
now
Gentlemen
,
and
in
God's
Name
make
the
best
of
your
own
.
And
how
dwells
the
Love
of
God
in
those
Landlords
,
who
purchasing
or
inheriting
open
Lordships
,
(
where
from
Generation
to
Generation
many
poor
Families
,
partly
by
their
Labour
,
and
partly
by
their
Right
to
Commons
,
have
lived
comfortably
)
do
inclose
them
to
their
own
proper
use
,
without
any
just
respect
to
the
meaner
sort
,
that
have
some
small
interest
there
,
or
any
charitable
respect
to
the
poorest
of
all
;
and
so
drive
those
away
from
them
,
whom
Christ
has
foretold
they
should
always
have
with
them
.
Job
speaks
somewhat
Rhetorical
of
the
First-born
of
the
Poor
,
whom
he
would
have
disdain'd
to
have
set
with
the
Dogs
of
his
Flock
;
this
is
,
he
would
not
have
them
his
Shepherds
.
But
these
men
,
by
a
barbarous
Metamorphosis
,
turn
the
Poor
of
the
Land
into
Dogs
of
the
Flock
,
a
Shepherd
and
his
Dog
supplying
the
place
and
employment
of
many
Families
.
It
was
a
grievous
Complaint
when
they
cry'd
,
—
Jam
Seges
est
ubi
Troja
fuit
.
The
Complaint
is
as
just
,
though
the
Poetry
be
not
so
good
,
—
Jam
Canis
est
ubi
Seges
erat
.
And
how
dwells
the
Love
of
God
in
those
Landlords
,
who
,
when
by
their
severe
Usage
they
have
made
their
industrious
Tenants
poor
,
or
when
some
extraordinary
hand
of
God
hath
touch'd
them
,
and
made
them
uncapable
of
punctual
payment
,
presently
cry
,
Let
all
that
they
have
be
sold
,
and
payment
made
;
of
cast
the
ins●fficient
Tenant
into
Pris●n
,
let
him
not
come
out
thence
,
till
he
have
paid
the
utmost
far●hing
;
and
let
his
Wife
and
Children
seek
their
Bread
in
d●s●late
places
,
or
starve
the
wh●le
.
Good
God
,
thou
hast
not
dealt
so
with
prod●gal
Mankind
,
who
have
spent
their
prim●●ive
substance
and
stock
in
riotous
living
,
and
by
their
own
faul●
reduc'd
themselves
to
Husks
,
but
●●st
provided
a
Ransome
for
them
,
and
put
a
fresh
Stock
into
their
hands
to
trade
with
.
And
what
mercy
can
be
expect
,
who
shews
no
mercy
to
his
F●ll●w-servant
?
He
shall
have
judgment
without
mercy
,
&c.
But
on
the
other
hand
,
as
Landlords
do
too
frequently
offend
through
Pride
,
Luxury
,
Covetousness
,
or
Cruelty
;
so
the
Tenants
,
through
Idleness
and
Knavery
,
do
no
less
demonstrate
themselves
to
be
Lovers
of
the
World
,
more
than
of
God
.
It
seems
by
the
Prophet
Malachi
,
That
God
himself
may
be
Rob'd
;
sure
I
am
,
Landlords
are
often
defrauded
;
and
many
by
the
Idleness
and
Carelesness
of
their
Tenants
in
not
paying
their
Rents
,
or
by
the
Greediness
and
K●avery
of
their
Tenants
,
in
impoverishing
and
dilapidating
their
Lands
and
Houses
,
are
very
much
wronged
,
and
perhaps
by
frequent
such
Abuses
,
straitned
,
and
made
less
capable
of
paying
their
Debts
,
keeping
Hospitality
,
or
befriending
their
other
industrious
Tenants
that
deserve
well
.
For
the
Poor
to
oppress
the
Rich
is
not
so
usual
,
but
it
is
as
certain
a
Symptom
of
a
Worldly
Mind
,
as
for
the
Rich
to
oppress
the
Poor
.
MEDITAT
.
XXI
.
Of
Tradesmen
.
SOme
are
of
Opinion
concerning
Trades
,
as
the
Apostle
speaks
concerning
the
Law
,
1
Tim.
1.
8.
That
they
are
all
good
,
if
a
man
use
them
lawfully
:
Which
,
for
ought
I
know
,
(
if
it
be
meant
of
the
Trades
that
are
allowed
by
Law
,
concerning
which
the
Law
has
made
Rules
,
and
to
which
the
Law
has
annext
Priviledges
)
is
very
true
:
But
yet
these
two
things
must
be
confest
,
That
all
Trades
are
not
alike
self
and
laudable
;
nor
may
every
Age
and
Temper
be
committed
to
any
Trade
indifferently
.
Tradesmen
are
a
very
substantial
and
useful
part
of
a
Nation
;
and
their
way
of
living
,
seems
preferable
to
the
living
of
Gentlemen
or
Husbandmen
;
as
requiring
more
Industry
than
the
former
,
and
more
Ingenuity
than
the
latter
.
The
All-wise
God
doth
instruct
them
to
discretion
:
Beza●●l
and
Aholiab
did
receive
the
Spirit
of
Architecture
from
him
,
as
well
as
Saul
the
Spirit
of
Government
.
But
yet
,
as
if
they
were
not
beholding
to
him
,
how
great
a
part
of
them
do
prefer
the
World
,
that
great
Anti-Deity
before
him
.
So
do
all
they
that
make
the
getting
of
Wealth
,
and
the
raising
of
themselves
,
or
their
Friends
or
Children
,
to
a
singular
and
unwieldly
Greatness
,
the
main
and
highest
end
of
all
their
Occupations
;
little
or
nothing
respecting
Charity
to
the
Poor
,
or
the
Good
of
the
Publick
.
And
so
do
they
,
who
by
making
false
or
unserviceable
Wares
,
put
a
Cheat
upon
Mankind
,
and
elude
the
Necessities
of
the
World
,
instead
of
relieving
them
.
What
can
be
more
directly
a
preferring
of
Private
Gain
,
before
the
Publick
Good
?
And
so
do
they
,
who
by
Lying
,
or
Equivocations
;
by
dark
Shops
,
or
false
Weights
or
Measures
;
or
by
a
Yea
and
Nay
Simplicity
,
impose
upon
the
Credulous
or
the
Ignorant
;
who
seek
to
buy
cheap
,
by
unjust
disparagement
;
or
sell
dear
,
by
undue
commendation
.
So
do
they
,
who
take
Apprentices
,
with
promise
to
instruct
them
in
their
Mystery
,
and
upon
terms
that
may
well
challenge
it
,
and
yet
through
Ignorance
or
Idleness
,
or
Jealousie
,
do
not
do
it
,
or
do
it
by
halves
:
or
else
through
Covetousness
,
employ
them
and
spend
their
time
in
Services
and
Offices
Alien
to
their
Vocation
:
so
that
at
the
end
of
Seven
Years
Apprenticeship
,
instead
of
being
skilful
enough
to
set
up
of
a
Trade
,
they
only
understand
how
to
dress
an
Horse
,
or
tend
a
Child
,
better
than
they
did
at
first
.
And
indeed
all
those
Tradesmen
are
Lovers
of
the
World
,
more
than
of
God
,
who
do
not
subordinate
their
Trading
to
the
Glory
of
God
,
Gain
to
Honesty
,
and
their
Private
Inriching
to
the
Publick
Weal
.
That
are
more
sollicitous
to
secure
and
advance
their
Worldly
Callings
,
than
to
make
their
Calling
and
Election
sure
:
And
take
more
pains
to
work
out
their
Fortunes
,
than
their
Salvation
.
MEDITAT
.
XXII
.
Of
Inn-Keepers
.
I
Have
no
mind
to
consider
the
Popular
Objections
that
are
made
against
the
very
Employment
of
Taverners
and
Inn-Keepers
.
For
although
perhaps
it
is
not
proper
to
call
it
a
Trade
,
yet
the
Employment
seems
to
be
ancient
,
and
,
as
the
World
goes
,
is
necessary
,
and
rightly
managed
,
may
be
honest
enough
.
The
Example
of
Rahab
,
who
seems
to
have
kept
an
Ale-House
in
Jericho
,
a
long
time
ago
,
justifies
the
Antiquity
of
this
Employment
;
though
I
confess
the
Example
of
Rahab
the
Harlot
,
does
not
add
much
Credit
to
it
.
If
any
Body
be
so
witty
,
as
to
say
the
Hebrew
word
Z●nah
,
and
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
do
signifie
an
Hostess
,
as
well
as
an
Harlot
;
I
will
not
from
thence
infer
,
That
an
Hostess
and
an
Harlot
are
Synon●ma
,
and
that
therefore
every
Hostess
is
an
Harlot
:
Yet
this
confusion
of
the
Signification
of
Words
is
apt
to
engender
a
foul
suspicion
in
men
,
and
therefore
I
think
for
their
Credit
should
not
be
much
talk'd
of
:
But
if
we
allow
the
Antiquity
of
this
Employment
,
I
cannot
see
what
considerable
Service
it
will
do
them
;
for
it
seems
that
Harlotry
,
and
many
other
bad
things
that
I
could
name
,
are
as
old
as
it
.
But
be
it
Ancient
or
New
,
it
is
now
become
necessary
in
several
Respects
;
though
perhaps
not
so
necessary
in
some
others
,
as
the
Inn-Keepers
would
have
it
,
and
many
Guests
do
make
it
.
I
say
it
is
now
become
Necessary
,
as
Men
are
now
adays
:
For
in
the
Primitive
and
Purer
Ages
of
the
World
,
the
kind
and
hospitable
Temper
of
men
seems
to
have
superseded
this
Employment
,
and
to
have
well
supply'd
the
want
of
it
.
It
is
not
likely
,
may
some
think
,
there
were
any
Inn-Keepers
upon
the
Road
,
when
Abraham
,
Isaac
,
and
Jacob
,
Travell'd
from
one
Nation
and
Kingdom
to
another
,
and
no
man
wrong'd
them
,
Psal.
105.
14.
Nor
any
Ale-house
in
Gibeon
,
a
great
City
of
Benjamin
,
when
the
L●vite
and
his
Concubine
had
like
to
have
lain
in
the
Streets
for
want
of
Lodging
:
But
yet
there
might
be
for
all
that
;
and
for
ought
I
know
,
those
properly
hired
Inns
where
Jacob's
Sons
lodged
,
when
they
were
fain
to
go
as
far
as
Egypt
to
Market
;
And
M●ses
,
when
he
Travell'd
to
be
their
Deliverer
out
of
the
same
Egypt
.
But
be
this
matter
as
it
will
;
however
kind
and
hospitable
the
first
Ages
of
the
World
may
be
supposed
to
have
been
,
and
these
last
Ages
are
commanded
to
be
,
Hebr.
13.
2.
we
find
it
necessary
now
,
to
as
many
as
go
abroad
,
and
cannot
carry
their
Houses
and
Provisions
along
with
them
,
that
there
be
appointed
places
of
Entertainment
,
where
they
may
buy
the
things
which
otherwise
they
must
want
;
and
hire
Lodging
,
or
else
lie
out
of
Doors
.
I
confess
I
do
not
well
know
,
what
,
in
the
Sense
of
the
Law
,
is
called
,
A
Laudable
Vocation
;
but
I
doubt
not
but
that
this
Employment
,
abstracted
from
all
the
ill
manners
of
men
that
have
corrupted
it
,
is
,
in
its
own
Nature
,
warrantable
and
honest
.
The
Lusts
of
Man
have
mingled
themselves
with
the
best
and
purest
Employments
upon
Earth
,
no
wonder
then
if
they
have
brought
a
Blame
upon
this
.
The
Blame
indeed
is
more
general
in
this
than
in
others
,
but
yet
it
is
to
be
hoped
not
Universal
neither
.
For
if
we
except
these
that
follow
,
and
such
like
,
for
Lovers
of
the
World
,
more
than
of
God
,
the
rest
may
pass
for
currant
Christians
.
I
mean
,
Such
as
are
Inn-Keepers
out
of
Covetousness
,
that
have
other
Estates
,
or
convenient
Ways
to
maintain
themselves
and
their
Families
comfortably
,
and
yet
will
adventure
to
live
in
an
Employment
so
full
of
Snares
and
Temptations
to
Sins
both
of
Omission
and
Commission
.
This
seems
to
conclude
a
greater
Zeal
for
Earth
,
than
Heaven
.
Such
as
are
Inn-Keepers
out
of
Luxury
and
Intemperance
;
not
so
much
to
accommodate
the
Necessities
o●
other
men
,
as
to
pamper
their
own
Lusts
.
Who
live
in
that
way
,
meerly
because
they
have
made
it
their
Element
,
and
must
be
Inn-Keepers
,
to
keep
themselves
out
of
Inns.
These
make
not
Provisions
for
the
Necessities
of
Nature
,
but
for
the
Flesh
,
to
falfil
it
in
the
lusts
thereof
.
Such
as
are
Inn-Keepers
our
of
meer
Idleness
;
preferring
a
Life
of
Temptations
and
Snares
,
before
a
Life
of
Pains
and
Labour
;
venturing
their
Salvation
,
to
save
their
Bones
.
Such
as
over-value
their
Wares
,
and
observe
no
just
proportion
between
the
worth
of
the
Thing
,
and
their
own
Gain
;
that
care
not
how
much
they
get
for
how
little
.
Such
as
over-reckon
their
Guests
,
demanding
money
of
them
for
that
which
they
never
had
,
only
because
they
think
that
they
cannot
tell
but
that
they
had
it
.
Such
as
draw
in
and
inveigle
men
to
spend
their
money
,
preferring
their
own
Gain
before
their
Neighbours
Time
,
or
Business
,
or
Family
:
Or
if
they
do
not
draw
them
in
,
yet
draw
them
on
,
by
one
Wile
or
other
,
to
pend
more
Money
,
or
consume
more
Time
than
they
ought
or
would
:
Is
this
to
love
ones
Neighbour
as
ones
Self
?
Such
as
care
not
to
what
Excess
or
Intemperance
they
serve
their
Guests
,
but
will
either
put
their
Bottle
to
their
Noses
,
or
will
never
with-hold
it
,
though
they
have
drunk
never
so
long
,
or
so
largely
,
so
long
as
they
see
the
Shot
will
be
paid
;
that
add
Fuel
,
when
they
see
that
men
are
already
on
Fire
.
That
make
no
difference
between
Day
and
Night
,
nor
between
one
Day
or
another
.
Such
as
either
seek
to
please
their
Guests
by
prophane
and
filthy
Speaking
,
or
are
afraid
to
displease
them
by
offering
any
Restraint
or
Reproof
.
To
sit
still
,
and
be
content
to
see
Gods
good
Creatures
abus'd
,
and
Man
,
the
best
of
them
,
abusing
himself
,
and
turning
himself
into
a
Block
or
a
Beast
;
to
be
content
to
hear
God's
Holy
Name
pro●●●ned
and
blasphemed
without
Reproof
or
Regret
;
and
all
this
to
make
up
a
Reckoning
,
will
make
up
a
bad
Reckoning
at
the
last
.
Such
Hosts
as
will
find
Men
,
Women
into
the
Bargain
,
if
they
will
but
pay
well
for
their
Drink
.
Such
Hostesses
as
set
themselves
to
Sale
,
together
with
their
Liquors
;
or
by
their
wanton
Behaviors
inveigle
the
Silly
to
mispend
their
Time
or
Money
.
Such
as
Cheat
the
King
or
his
Commissioners
what
they
ought
to
pay
for
,
by
the
same
Law
whereby
they
enjoy
any
thing
.
In
a
word
,
All
such
Victuallers
,
Inn-Keepers
,
Ale-House-Keepers
,
that
prefer
Gain
before
Godliness
,
Worldly
Advantage
before
the
Publick
Peace
,
or
the
Peace
of
their
own
Consciences
;
That
will
expose
the
health
of
their
Bodies
,
the
salvation
of
their
Souls
,
the
order
of
their
Families
,
to
live
Idly
,
Gainfully
,
Luxuriously
,
are
predominant
Lovers
of
the
World
,
and
the
Love
of
the
Father
is
not
in
them
.
Go
now
Landlords
and
Landladies
,
and
comfort
your selves
in
the
Antiquity
,
Necessity
and
Lawfulness
of
your
Employment
.
MEDITAT
.
XXIII
.
Of
Beggars
.
AT
the
first
naming
of
this
sort
of
People
,
it
will
be
expected
by
some
,
That
I
should
give
them
all
a
Pass
,
and
pack
them
away
to
their
own
place
.
But
I
am
not
certain
that
one
and
the
same
place
is
assign'd
to
them
all
,
and
therefore
it
is
best
to
consider
awhile
of
them
.
I
think
there
is
a
Text
somewhere
speaking
to
this
purpose
,
as
if
it
forbad
any
Beggar
to
be
in
Israel
:
And
I
do
well
remember
there
is
another
,
That
foretels
that
the
Poor
shall
never
cease
out
of
the
Land
.
I
think
they
may
well
be
reconciled
:
There
shall
always
be
persons
so
Poor
as
to
need
to
be
provided
for
,
and
yet
there
ought
to
be
such
provision
made
for
them
that
they
shall
not
beg
;
so
that
it
is
rather
the
Sin
of
the
Rich
,
than
of
the
Poor
,
that
there
are
any
Beggars
.
There
seems
to
be
an
express
Law
to
preserve
People
from
Begging
:
But
I
know
no
Law
or
Reason
,
that
forbids
People
to
Beg
,
that
cannot
otherwise
live
.
I
know
no
promise
that
secures
a
Righteous
man
from
being
reduced
to
a
state
of
Beggary
,
nor
indeed
no
substantial
Reason
that
will
defend
him
;
he
may
as
well
Beg
,
as
be
Banish'd
Diseased
,
Martyred
.
But
what
shall
we
say
to
the
Psalmist
,
who
tells
us
,
He
never
saw
the
Seed
of
the
Righteous
begging
their
Bread
,
Psal.
37.
25.
I
remember
I
once
urg'd
this
Text
to
a
Beggar-Woman
at
my
own
Door
,
finding
her
to
discourse
Understandingly
and
Christianly
,
and
to
pretend
to
Religion
;
who
premising
a
little
Sigh
,
answer'd
me
very
readily
,
True
,
Sir
,
the
Psalmist
does
say
so
;
but
yet
we
know
there
was
a
time
,
when
he
hims●lf
was
forc'd
to
beg
his
Bread
:
And
thereupon
quoted
the
History
of
David's
begging
the
Shew-bread
of
Ab●m●l●ch
.
This
Answer
I
laid
to
heart
,
and
it
made
me
kind
to
her
at
that
time
,
and
to
think
more
Oharitably
of
that
whole
Tribe
of
Mankind
ever
since
.
For
it
is
not
only
true
,
That
David
begg'd
his
Bread
at
that
time
,
but
it
seems
(
as
far
as
I
can
compute
)
that
some
Years
of
his
Life
were
led
in
a
Genteeler
kind
of
Beggary
.
And
I
find
those
Divines
that
urge
the
promises
of
the
Law
to
preserve
the
Righteous
from
Beggary
,
and
will
have
David's
experience
in
this
Psalm
to
be
accommodated
to
all
Ages
,
are
yet
fain
to
come
off
and
tell
us
,
That
all
these
Temporal
Promises
are
to
be
understood
,
Cum
Exceptione
Castigationis
&
Crucis
,
saving
to
God
the
Prerogative
of
Correcting
and
Chastening
his
People
,
how
and
when
he
pleases
.
For
whatsoever
David
saw
in
his
days
,
the
Apostle
tells
us
of
many
in
other
days
,
whom
the
World
was
not
worthy
,
that
were
yet
Treated
,
as
if
they
were
not
worthy
to
live
in
the
World
:
And
we
see
them
in
our
days
reduc'd
to
a
necessity
of
living
upon
their
Neighbors
,
and
asking
Relief
too
.
That
these
are
Poor
,
may
not
be
their
own
fault
,
but
their
Maker's
pleasure
:
That
they
ask
Relief
,
is
the
fault
of
others
,
that
will
not
relieve
them
without
asking
.
And
as
for
the
Formality
of
Begging
,
which
seems
to
be
most
shameful
,
and
of
worst
Report
,
I
do
not
see
,
but
that
it
is
possible
for
a
Good
Man
to
be
reduc'd
to
this
also
.
The
Blind
and
the
Lame
that
begg'd
by
the
way-side
,
and
at
the
Gate
of
the
Temple
,
had
some
of
them
so
much
Faith
as
to
be
healed
:
And
if
we
could
take
a
view
of
the
Inhabitants
of
Abraham's
Bo●ome
,
amongst
the
rest
,
we
should
find
poor
Lazarus
as
formal
a
Beggar
as
could
be
imagined
,
translated
thither
from
the
Rich
mans
Gates
.
How
would
such
a
sight
make
us
wonder
and
say
,
with
them
in
the
Text
,
Is
not
this
he
that
sate
by
the
way-side
,
and
lay
at
the
Gates
begging
?
The
wisest
of
men
tell
us
,
Eccles.
9.
11.
That
wise
men
sometimes
want
bread
,
and
men
of
understanding
are
sometimes
poor
.
It
is
accounted
a
shame
for
men
to
Beg
,
but
I
think
it
is
a
greater
shame
to
suffer
them
;
and
this
shame
lights
either
upon
the
Rich
that
do
not
relieve
them
,
or
the
Magistrates
that
do
not
restrain
them
,
if
they
be
reliev'd
.
The
Law
of
England
has
provided
for
all
sorts
of
Poor
;
either
to
employ
the
Able
,
or
to
relieve
the
Impotent
:
And
yet
,
to
the
shame
of
the
Executioners
of
the
Laws
,
we
see
that
the
Hedges
and
High-wayes
are
not
compelled
to
keep
in
.
It
is
certainly
a
great
Reproach
to
the
Christian
World
,
and
especially
to
our
Nation
,
that
there
are
any
itinerant
and
errant
Beggars
found
amongst
us
.
All
which
will
not
excuse
the
Able
that
can
work
,
nor
the
Impotent
that
are
by
Law
provided
for
in
any
tolerable
manner
,
from
being
A-kin
to
him
whose
Character
it
is
,
that
he
compasfes
the
World
about
,
and
like
an
〈◊〉
Busie-body
,
continually
walks
to
and
fro
therein
.
Much
less
will
it
excuse
that
graceless
Generation
,
the
worst
of
Mankind
,
that
beget
Ceildren
,
only
to
lay
them
at
other
mens
doors
;
I
mean
,
that
take
no
care
to
educate
their
Children
in
any
commendable
way
of
Living
,
nor
put
them
to
any
good
Work
or
Business
;
but
as
soon
as
they
are
a
little
rear'd
,
as
if
they
were
Heirs
of
the
Universe
,
send
them
forth
to
seek
their
Fortunes
,
and
to
lay
hold
on
that
which
comes
next
to
them
,
as
if
it
were
their
own
.
MEDITAT
.
XXIV
.
Of
Wagerers
.
IN
this
Licentious
Age
,
wherein
men
generally
act
Hand-over-head
,
and
live
Ex-tempore
,
not
troubling
their
Consciences
with
any
Cases
,
nor
reducing
their
Actions
to
any
Consideration
,
the
practice
of
laying
Wagers
is
grown
very
familiar
to
almost
all
sorts
of
men
.
I
will
not
absolutely
,
without
Exception
,
condemn
every
Wager
whatsoever
.
For
some
are
so
small
,
and
the
Winning
or
Losing
them
is
of
so
little
regard
,
the
persons
that
Lay
them
are
so
unconcern'd
,
and
free
from
Fear
or
Covetousness
,
and
the
end
of
them
so
innocent
,
as
to
determine
some
little
doubtful
Truth
,
or
to
give
a
little
life
and
vigor
to
some
honest
,
harmless
Atchievement
,
and
perhaps
it
is
so
seldom
too
,
that
there
seems
to
be
no
danger
arising
therefrom
.
But
without
Controversie
,
the
common
and
customary
practice
of
Wagering
is
very
unjustifiable
,
and
ought
,
with
the
rest
of
the
Symptoms
of
a
Worldly
Mind
,
to
be
exploded
.
Such
a
Symptom
I
take
all
Wagering
to
be
,
that
proceeds
from
a
covetous
desire
of
getting
that
which
is
another
mans
,
or
is
accompany'd
with
a
vexatious
Fear
of
losing
our
own
.
For
Covetousness
and
distracting
Carefulness
are
ever
bad
,
and
that
cannot
be
very
good
,
that
is
the
proper
,
direct
,
efficient
cause
of
them
.
If
it
be
said
,
That
in
so
saying
,
I
condemn
all
Wagers
without
Exception
,
even
the
smallest
,
as
being
all
attended
with
some
degree
or
other
of
Covetousness
.
I
think
it
is
very
falsely
objected
;
for
I
know
some
men
,
now
and
then
,
lay
some
small
Wager
,
which
they
are
very
indifferent
whether
they
Win
or
Lose
,
nay
,
which
they
had
rather
Lose
than
Win
,
Such
a
Symptom
are
all
such
Wagers
that
are
laid
for
the
abetting
and
encouraging
of
scandalous
or
suspicious
Actions
or
Sports
.
For
if
it
be
unseemly
,
and
of
ill
report
to
men
to
run
Races
stark
naked
,
or
Women
next
to
naked
;
to
abett
the
same
by
Wagers
,
cannot
be
safe
or
seemly
.
And
such
a
Symptom
are
all
such
Wagers
as
impoverish
or
weaken
him
that
lays
them
it
he
Lose
,
or
his
Adversary
if
he
Win.
It
is
a
very
uncomfortable
way
of
coming
to
Poverty
,
by
losing
great
Wagers
;
and
indeed
it
is
a
sorry
,
paltry
way
of
getting
Riches
,
to
get
them
by
Winning
.
Abraham
scorn'd
a
far
Genteeler
way
of
enriching
himself
than
this
,
by
the
Spoil
of
his
conquer'd
Enemies
,
that
it
might
not
be
said
,
that
the
King
of
Sodom
had
made
Abraham
rich
.
And
such
a
Symptom
are
all
such
bold
Wagers
that
are
laid
concerning
Events
that
are
purely
in
the
hand
of
God
,
no
room
being
left
for
second
Causes
to
interpose
,
and
make
a
humane
Probability
or
Improbabilty
.
This
looks
like
a
prophane
piece
of
Sawciness
:
For
how
can
mortal
man
intermeddle
with
the
Counsels
of
the
great
God
,
to
stint
,
limit
,
engage
or
excuse
them
,
and
be
innocent
?
But
I
have
known
Wagers
also
laid
meerly
in
stead
of
Arguments
,
when
men
have
had
nothing
to
say
in
defence
of
their
Cause
;
and
others
laid
concerning
things
,
which
can
never
be
proved
or
determined
.
And
oftentimes
they
that
are
so
forward
to
lay
Wagers
,
will
not
venture
to
pitch
upon
a
certain
Judge
who
may
determine
whether
they
Win
or
Lose
.
These
also
are
Symptoms
like
the
former
,
only
somewhat
worse
:
For
besides
the
Impiety
and
Impertinency
,
they
argue
a
great
degree
of
shameful
Folly
.
MEDITAT
.
XXV
.
Of
Gamesters
.
I
Think
it
is
generally
concluded
,
That
Exercise
is
expedient
,
and
upon
the
matter
necessary
,
for
the
health
of
the
Body
.
Physicians
contend
for
the
agreeableness
of
some
Recreations
in
particular
to
some
Constitutions
,
and
so
they
alot
Ringing
to
some
,
Shooting
to
others
,
Hunting
to
others
,
and
Bowling
to
others
.
I
had
rather
believe
these
Artists
,
than
dispute
with
them
;
though
it
seems
that
the
end
of
all
these
Recreations
may
be
attained
as
well
by
Riding
or
Walking
.
I
shall
esteem
him
a
wise
and
temperate
man
,
who
is
induced
to
these
Recreations
by
no
other
consideration
,
but
that
of
Health
:
But
I
fear
there
are
few
such
.
Recreations
are
also
said
to
be
needful
to
the
relief
of
the
mind
,
which
I
will
not
deny
:
And
yet
so
far
as
I
can
apprehend
,
the
Variety
of
Business
is
the
best
Recreation
,
and
does
as
effectually
relieve
the
mind
,
as
any
Sports
whatsoever
:
For
my
own
part
,
I
would
defire
no
better
Recreation
of
mind
,
than
to
go
from
one
Business
to
another
,
that
should
be
within
my
call
and
compass
;
and
then
seasonably
to
lay
down
both
the
one
and
the
other
upon
my
Pillow
.
But
whatsoever
may
be
said
in
Vindication
of
some
Sports
,
there
are
certainly
many
others
which
cannot
be
justify'd
;
yea
,
and
the
Gamesters
will
be
found
Lovers
of
the
World
,
and
not
of
the
Father
.
Such
Gamesters
are
they
,
who
follow
Sports
in
their
own
Nature
unlawful
,
being
against
the
Rules
of
Justice
,
Temperance
,
or
Modesty
.
And
such
are
they
,
who
follow
Sports
in
themselves
lawful
,
unlawfully
;
that
is
,
unrighteously
,
intemperately
,
or
unseasonably
.
I
reckon
that
they
follow
Sports
unrighteously
,
who
make
a
Calling
of
Gaming
,
and
Recreation
their
Business
,
thereby
either
endeavouring
to
get
other
mens
Estates
,
or
venturing
to
lose
their
own
.
The
nature
of
Commutative
Justice
requires
,
that
when
I
receive
that
which
is
another
mans
,
I
part
with
something
of
my
own
that
is
equivalent
,
and
bears
some
due
proportion
to
it
.
Hereby
the
gains
of
Wagers
and
Gaming
comes
to
be
rank'd
amongst
other
filthy
Lucre
,
and
may
be
matcht
with
the
price
of
a
Dog
,
or
the
hire
of
an
Harlot
.
And
here
,
by
the
way
,
I
cannot
but
stop
a
little
,
and
complain
of
the
Carelesness
and
Cruelty
of
those
Parents
and
Masters
,
who
instruct
,
or
encourage
,
or
so
much
as
allow
their
Children
,
Servants
or
Scholars
,
to
play
for
money
.
Is
not
Covetousness
a
sufficient
blemish
to
our
old
Age
,
but
we
must
be
inur'd
to
it
in
our
Youth
?
Is
it
not
Cruelty
,
to
instruct
Children
to
cheat
and
wrong
one
another
,
before
they
be
in
a
capacity
to
make
Restitution
?
Is
the
Love
of
money
the
Root
of
all
Evil
;
and
yet
we
take
so
much
care
to
plant
it
,
and
that
in
the
minds
of
those
whom
we
pretend
to
preserve
from
Evil
?
It
cannot
easily
be
computed
,
how
much
idle
,
covetous
,
contentious
,
cozening
Conversation
is
usher'd
into
the
World
by
this
kind
of
Education
;
nor
how
many
mischievous
Consequences
there
are
of
it
.
Oh
that
all
that
pretend
to
love
the
Father
,
would
diligently
watch
against
the
introduction
of
the
love
of
the
world
into
the
hearts
of
their
Children
by
this
means
!
But
besides
those
Gamesters
that
unrighteously
get
or
spend
Estates
by
Gaming
,
there
are
others
,
Lovers
of
Pleasures
,
more
than
Lovers
of
God
;
who
spend
their
time
excessively
in
Sports
,
pleasurably
passing
away
their
Time
,
which
without
Pastimes
,
hastens
away
apace
;
and
which
when
it
is
past
,
cannot
be
call'd
back
,
though
one
would
give
all
the
substance
of
his
House
to
retrieve
it
.
I
know
it
is
unjust
to
determine
the
same
measure
of
time
for
Sports
to
all
men
;
and
I
think
it
is
unsafe
to
determine
an
exact
measure
to
any
man
.
But
every
mans
own
Conscience
,
if
he
examine
it
,
can
tell
him
,
Whether
he
be
a
Lover
of
Pleasure
,
more
than
of
God
;
whether
he
live
in
Pleasure
;
whether
he
spend
his
time
,
either
more
largely
,
or
more
gladly
,
in
Sports
or
in
Devotion
,
or
good
Business
,
or
which
he
prefers
or
o●ghts
in
most
.
It
seems
to
be
angerly
spoken
by
the
Philosopher
,
Indignus
est
humano
n●mine
,
qui
vel
unum
di●m
velit
esse
in
voluptaribu●
,
That
he
does
not
deserve
the
name
of
a
man
,
who
is
content
to
spend
one
day
in
pleasures
But
if
he
was
in
earnest
,
as
he
seems
to
have
been
,
I
think
it
is
highly
reasonable
,
that
the
Professors
of
Christianity
should
be
as
serious
and
abstemious
as
any
Heathen
Philosopher
of
them
all
;
and
rather
reduce
the
Un●m
〈◊〉
,
into
Unam
Horam
,
than
enlarge
their
Liberty
.
I
wonder
exceedingly
what
most
of
our
Gentlemen
,
and
many
of
our
Scholars
think
of
themselves
,
(
if
ever
they
think
of
themselves
and
what
opinion
they
have
of
their
own
temper
and
inclination
;
who
from
Week
to
Week
,
spend
more
than
a
moiety
of
their
days
in
Sports
and
Recreations
,
in
needless
Visits
,
impertinent
Confabulations
,
and
either
in
doing
Ill
,
or
doing
Nothing
,
or
doing
that
which
is
nothing
to
their
purpose
,
nothing
serving
to
their
general
or
special
calling
They
cannot
imagine
sure
,
that
by
saying
a
Prayer
,
or
reading
a
Chapter
in
the
morning
,
they
have
purchas'd
all
the
rest
of
the
day
to
their
own
use
;
as
the
Jews
got
the
remainder
of
the
Fields
,
and
of
the
Flocks
,
by
offering
up
the
First-fruits
,
and
the
First-born
;
or
that
by
beginning
in
the
Spirit
,
they
have
obtained
a
Licence
to
go
on
,
and
end
in
the
Flesh
.
One
would
think
it
that
a
Christian
Preacher
should
make
as
much
Conscience
of
his
time
,
as
an
Heathen
Painter
,
and
allow
Nulla
Dies
sine
Linca
,
No
Day
without
a
Line
,
to
be
a
good
Motto
.
It
is
certainly
a
weak
Argument
,
that
because
Men
have
good
Estates
,
and
need
not
Work
nor
Trade
to
maintain
themselves
,
that
therefore
God
does
require
no
business
at
all
of
them
,
but
that
their
time
is
their
own
:
And
as
for
those
that
are
in
a
Clerical
Capacity
,
methinks
the
Children
of
this
World
(
who
act
at
a
more
industrious
rate
)
should
shame
the
Children
of
Light
,
or
the
Lights
of
the
World
,
(
let
them
call
themselves
by
what
name
they
please
)
out
of
that
silly
fancy
,
that
because
they
have
got
a
little
Learning
,
therefore
they
need
study
no
more
;
or
because
they
can
make
a
Sermon
in
one
day
of
a
Week
,
and
preach
it
on
another
,
that
therefore
the
other
five
are
their
own
to
play
with
.
Amongst
the
Worldly
Gamesters
,
the
unseasonable
make
up
as
great
a
number
,
as
the
unrightcous
or
intemperate
.
I
reckon
those
unseasonable
Gamesters
,
who
purloin
from
the
Lords-day
,
to
bestow
in
Sports
and
Recreations
.
I
will
not
enter
into
the
Controversie
about
the
Morality
of
the
Sabbaths
,
nor
the
certain
Right
of
Succession
that
the
Lords
day
hath
to
the
Holy
Rest
of
the
Seventh
day
;
but
I
do
believe
that
the
Conscience
of
a
good
man
is
the
best
Casuist
in
this
matter
:
And
that
every
such
man
in
the
World
doth
think
it
reasonable
to
appropriate
some
certain
time
to
the
more
immediate
and
solemn
Worship
of
God
;
and
that
no
such
man
will
grudge
a
seventh
part
of
his
time
to
so
good
a
matter
,
who
gives
him
all
the
rest
;
and
that
there
are
many
such
men
,
who
are
so
far
from
grudging
God
one
day
in
a
Week
,
that
they
had
rather
every
day
in
the
Week
,
and
every
Week
in
the
Year
,
and
every
Year
of
their
Lives
,
could
be
directly
spent
in
the
service
of
that
God
to
whom
they
owe
all
they
have
,
and
in
communion
with
whom
(
and
therein
I
place
the
true
Celebration
of
a
Sabbath
)
their
true
and
proper
happiness
doth
consist
.
And
I
am
of
opinion
with
Mr.
Hales
,
and
many
other
good
men
,
That
Religion
doth
prosper
or
decay
in
Church
,
Family
,
or
single
Soul
,
proportionably
as
the
Christian
Sabbath
is
observed
or
neglected
.
It
seems
that
there
are
some
Pleasures
allow'd
us
in
general
,
which
are
therefore
call'd
our
own
,
Isa.
58.
13.
which
yet
we
are
required
to
refrain
from
on
God's
Holy-day
.
And
I
see
no
reason
he
has
to
complain
for
want
of
Recreation
on
the
Sabbath
,
to
whom
the
Sabbath
it self
is
the
greatest
Recreation
:
which
I
pray
God
it
may
be
to
all
that
pretend
to
a
predominant
love
of
the
Father
.
As
for
those
Conscientious
Sensualists
,
who
use
Sports
on
the
Lords-day
,
to
prove
that
they
are
no
Jews
;
the
end
may
be
good
possibly
,
but
the
method
that
they
take
,
will
,
I
doubt
,
indifferently
serve
to
prove
,
that
they
are
no
good
Christians
neither
.
Besides
these
,
there
are
other
Worldly
Gamesters
who
indulge
themselves
in
Sports
and
Pleasures
,
in
a
time
of
Publick
Calamity
or
Danger
;
whom
the
Prophet
Amos
describes
,
(
Amos
16.
in
the
beginning
)
and
God
threatens
above
all
sorts
of
men
that
I
read
of
,
except
those
that
blaspheme
the
Holy
Ghost
,
saying
,
That
their
iniquity
shall
not
be
purged
from
them
till
they
dye
,
Isa.
22.
14.
In
short
,
It
is
the
Character
of
true
Israelites
,
that
they
cannot
make
merry
when
Jerusalem
is
oppressed
,
Psal.
137.
and
by
the
Rule
of
Contraries
,
it
is
a
Symptom
of
a
Sensualist
to
nourish
himself
in
a
day
of
slaughter
.
MEDITAT
.
XXVI
.
Of
Debters
.
SIN
is
properly
a
Debt
;
but
to
be
in
Debt
,
is
not
properly
a
Sin
:
If
it
were
,
what
Consolation
could
be
administred
to
them
that
were
born
in
Debt
,
and
continue
therein
sore
against
their
Wills
;
to
them
that
are
engaged
therein
meerly
by
the
Providence
of
God
,
or
reduc'd
thereunto
by
the
Injustice
or
Oppression
of
men
.
But
yet
to
be
much
in
Debt
,
and
that
inextricable
,
is
a
very
great
Calamity
,
and
especially
burdensome
to
a
just
and
ingenious
mind
;
and
yet
more
especially
,
if
contracted
by
any
fault
or
folly
of
his
own
.
For
if
to
lose
Estates
,
and
lay
down
Life
it self
upon
a
Publick
or
Charitable
Account
,
be
accounted
Generous
and
Virtuous
;
to
run
into
Debt
upon
such
Account
,
ought
not
sure
to
be
esteemed
scandalous
.
Solomon
somewhere
tells
us
,
That
the
Borrower
is
Servant
to
the
Lender
.
And
indeed
if
there
were
no
more
in
it
,
but
this
loss
of
Liberty
,
it
would
make
that
condition
troublesome
and
uneasie
:
But
alas
it
is
attended
with
many
other
mischiefs
and
dangers
,
which
do
still
inhance
the
Calamity
.
The
Precept
therefore
,
of
owing
no
man
any
thing
,
Rom.
13.
8.
is
given
us
in
much
mercy
,
and
God
does
therein
consult
our
ease
,
safety
and
quiet
;
as
by
commanding
us
to
be
chaste
and
temperate
,
and
righteous
,
he
does
consult
our
health
and
credit
.
There
are
two
Commands
in
the
Text
,
To
owe
no
man
any
thing
,
and
to
love
all
men
always
.
The
former
seems
a
very
hard
Commandment
to
the
Poor
,
and
it
is
almost
impossible
for
them
to
perform
it
:
(
Juvet
idem
qui
jubet
!
)
The
latter
is
seldom
(
I
doubt
)
performed
by
the
Rich
;
whose
Riches
,
for
the
most
part
,
make
them
proud
,
disdainful
,
oppressive
and
covetous
.
The
performance
of
the
former
seems
to
depend
upon
the
performance
of
the
latter
:
For
how
is
it
possible
that
the
Poor
should
be
out
of
Debt
,
if
the
Rich
be
not
kind
and
charitable
?
But
if
all
men
did
love
their
Neighbors
as
themselves
,
then
it
were
easie
to
conceive
that
no
man
need
ow
any
thing
to
any
.
What
then
,
Does
God
command
men
Impossibilities
?
Does
he
with-hold
Straw
,
and
yet
command
his
Servants
to
make
Brick
?
Does
he
send
men
naked
into
the
world
,
and
leave
them
destitute
of
all
things
,
even
of
strength
it self
,
and
yet
charge
them
neither
to
beg
nor
borrow
,
but
to
starve
?
No
,
this
cannot
be
;
we
must
therefore
relax
the
seeming
severity
of
this
Command
,
by
some
favourable
interpretation
,
and
say
,
We
must
not
wilfully
and
needlesly
contract
Debts
,
nor
carelesly
and
unjustly
continue
in
them
.
It
is
neither
true
nor
charitable
arguing
,
to
conclude
,
That
any
Man
is
unjust
,
because
he
is
insufficient
;
no
more
than
it
was
in
the
Egyptian
Tyrant
,
who
concluded
the
poor
People
were
idle
,
because
they
did
not
give
in
the
wonted
Tale
of
Bricks
,
when
the
Straw
was
deny'd
them
.
As
there
may
be
great
Charity
,
where
there
is
but
a
Mite
,
or
possibly
nothing
at
all
given
;
so
there
may
be
true
Righteousness
,
where
nothing
is
paid
.
And
it
becomes
us
to
imitate
the
gracious
Nature
of
God
,
who
accepteth
men
for
Charitable
,
In
whom
he
findeth
a
willing
mind
,
according
to
what
they
have
,
and
not
according
to
what
they
have
not
,
2
Cor.
8.
12.
And
for
Righteous
,
According
to
what
they
can
do
,
and
not
according
to
what
they
cannot
.
The
consideration
of
the
great
Debt
,
which
we
all
,
even
the
most
solvent
of
the
Sons
of
Men
,
owe
to
the
Almighty
God
,
should
make
us
favourable
both
in
punishing
and
censuring
those
that
are
indebted
to
us
;
and
our
Short-sightedness
and
Fallibility
should
make
us
take
heed
we
do
not
prove
our selves
uncharitable
,
whil'st
we
so
liberally
condemn
other
People
for
unrighteous
.
But
yet
there
is
a
contracting
of
,
and
continuing
in
Debt
,
which
is
very
unrighteous
,
and
a
Symptom
of
a
Worldly
Mind
.
Such
is
that
,
when
men
by
Riotous
,
Idle
,
or
Extravagant
Living
,
spend
their
own
Estates
,
and
reduce
themselves
to
a
necessity
of
being
beholden
to
other
mens
.
If
it
be
Unskilfulness
,
Unadvisedness
,
Weakness
or
Oversight
,
it
is
uneasie
to
be
born
,
and
somewhat
shameful
to
be
imputed
:
But
I
dare
not
say
it
is
wicked
,
because
I
do
not
know
that
any
man
is
bound
in
Conscience
to
be
unsurprizably
and
indefeatably
cunning
in
the
management
of
any
Secular
Affairs
,
no
,
though
his
Education
have
been
in
it
.
Such
is
that
,
when
men
see
the
Languishings
of
their
Trades
or
Estates
,
and
that
they
are
no
longer
able
to
bear
the
weight
of
their
Expences
,
and
yet
will
rather
chuse
to
supply
those
Expences
out
of
other
mens
Estates
,
than
they
will
retrench
them
.
Nay
,
for
ought
I
know
,
Charity
it self
(
commonly
so
call'd
)
may
be
to
blame
here
;
for
paying
to
another
man
what
is
his
,
ought
to
take
place
of
giving
away
ones
one
.
Such
is
that
much
more
,
when
men
make
other
mens
Estates
maintain
their
Lusts
,
their
unnecessary
Pomp
and
Grandeur
of
Living
,
their
unwieldly
Purchases
or
Portions
,
or
any
thing
superfluous
.
Such
is
that
,
when
men
either
unnecessarily
delay
to
pay
their
Debts
,
if
they
be
demanded
;
or
do
not
make
satisfaction
to
their
Ability
for
any
Loss
really
sustained
,
if
it
be
required
by
the
Creditor
,
which
,
according
to
the
Reverend
Bishop
Juel
,
is
the
onely
allowable
Interest
.
Such
is
that
,
when
men
cast
about
,
and
seek
ways
to
defeat
the
Creditor
;
or
will
so
much
as
make
use
of
any
Trick
or
Nicety
in
Law
,
to
avoid
the
payment
of
a
just
and
honest
Debt
.
Nay
,
such
is
that
,
when
men
could
wish
with
themselves
,
that
they
could
by
any
plausible
means
defeat
him
.
Nay
if
they
do
not
with
as
much
chearfulness
,
if
their
Circumstances
do
capacitate
them
,
pay
what
they
have
borrow'd
,
as
they
borrow'd
what
they
needed
,
they
cannot
escape
the
blemish
of
Covetousness
,
Injustice
,
or
a
predominant
Love
of
the
World
.
MEDITAT
.
XXVII
.
Of
Creditors
.
I
That
hpleased
the
wise
Governor
of
the
World
so
to
order
it
,
that
no
one
man
in
the
World
should
be
furnish'd
with
all
things
;
but
that
all
men
should
,
in
some
thing
or
other
,
some
time
or
other
,
stand
in
need
of
the
assistance
of
their
Neighbors
.
The
greatest
Kings
are
sometimes
forced
to
borrow
Anxiliaries
,
and
the
wisest
to
ask
Counsel
of
their
Friends
.
God
will
not
have
the
Head
to
say
,
so
much
as
to
the
Feet
,
I
have
no
need
of
you
.
Whether
it
be
by
a
sense
of
their
own
insufficiency
,
to
maintain
Humility
in
every
man
,
or
by
a
sense
of
the
Necessities
of
Mankind
,
to
exercise
Charity
and
Benevolence
in
all
men
,
I
know
not
;
but
so
it
is
,
that
all
the
Members
of
the
Creation
,
as
well
as
of
the
Body
,
mutually
need
the
help
of
one
another
.
And
I
doubt
not
but
that
it
is
a
Moral
Duty
for
all
men
to
be
ready
to
lend
their
assistance
,
to
serve
a
good
End
,
as
far
as
their
Capacity
will
permit
.
For
so
commanded
Love
it self
;
From
him
that
will
borrow
of
thee
,
turn
thou
not
away
.
There
are
many
People
of
this
middle-size
in
the
World
,
who
are
not
so
Rich
as
to
give
away
;
but
yet
they
are
well
able
to
Lend
,
at
least
small
Sums
,
for
a
small
time
.
This
to
do
,
I
reckon
,
is
a
great
piece
of
Charity
,
and
the
most
considerable
method
,
that
a
mean
and
inconsiderable
man
can
use
.
It
is
almost
like
the
miraculous
feeding
of
Thousands
with
a
few
Loaves
,
which
was
our
Saviour's
Charity
,
where
the
stock
was
laid
out
,
and
yet
was
not
lost
,
nor
so
much
as
diminisht-Money
can
do
that
without
a
Miracle
successively
,
which
these
Loaves
of
his
by
a
Miracle
perform'd
at
once
.
Now
I
believe
if
men
were
persuaded
that
they
should
take
up
so
many
Baskets
full
,
and
that
their
money
should
be
multiply'd
as
his
Bread
was
,
they
would
try
to
work
Wonders
with
their
money
too
.
And
I
pray
,
who
knows
but
that
the
merciful
God
,
who
loves
mercy
,
may
,
by
a
special
Blessing
of
his
own
,
increase
money
so
laid
out
,
and
will
requite
those
that
lend
to
him
;
For
there
is
that
scattereth
,
and
yet
increaseth
.
I
do
not
think
it
was
one
of
the
same
Fishes
where
with
he
fed
the
Multitude
,
that
afterwards
return'd
to
give
him
Thanks
,
or
make
Requital
;
but
we
know
that
he
who
only
gave
Fish
with
a
little
Bread
to
it
,
received
Fish
again
with
money
in
the
mouth
of
it
.
But
suppose
it
should
not
please
God
to
make
any
such
advantageous
Restitution
,
the
Lender
has
no
cause
to
complain
;
for
besides
his
Principal
,
he
has
this
interest
of
having
done
Good
,
and
relieved
the
necessity
of
his
poor
Brethren
.
If
I
lend
an
Hundred
pound
,
and
at
the
Years
end
receive
back
my
Principal
,
and
get
some
Six
pound
debt
of
my
own
discharg'd
into
the
Bargain
,
Do
not
I
properly
receive
Six
per
Cent.
for
my
money
?
When
I
lend
to
the
Poor
,
I
pay
part
of
a
Debt
to
them
,
and
there
's
my
interest
.
Well
,
Lending
is
a
great
piece
of
Charity
,
plainly
commanded
,
and
highly
commended
in
the
Holy
Book
:
And
I
doubt
not
,
but
that
there
are
many
in
the
World
now
living
,
who
,
if
they
were
call'd
,
would
come
out
and
say
,
It
has
been
their
greatest
Relief
,
and
that
they
had
Begg'd
,
if
it
had
not
been
for
Borrowing
.
In
some
respect
it
is
an
higher
Act
of
Charity
,
than
Giving
.
But
yet
there
are
a
sort
of
Creditors
,
who
even
in
Lending
,
do
declare
themselves
to
be
Lovers
of
the
World
,
and
not
of
the
Father
.
So
do
they
that
Lend
out
of
Pride
and
Vain-glory
,
rather
to
ostentate
their
own
Fulness
,
than
relieve
their
Brothers
Wants
;
as
the
Persian
Monarch
feasted
his
Subjects
,
Esth.
1.
4.
not
out
of
Charity
to
them
,
but
to
shew
the
Riches
of
his
Kingdom
.
So
do
they
that
Lend
out
of
malice
,
to
have
an
opportunity
to
reproach
the
Debtor
,
or
insult
over
him
:
like
the
counsel
that
Shemaiah
seem'd
charitably
to
give
Nehemiah
,
to
secure
himself
in
the
Temple
;
the
de●ign
of
which
was
not
indeed
the
good
and
safety
of
that
Prince
,
but
that
the
Enemy
might
bring
up
an
evil
Report
against
him
,
and
reproach
him
.
Or
if
after
wards
they
make
it
a
matter
of
Reproach
,
it
comes
all
to
one
.
Or
if
they
make
it
a
common
pleasant
Table-talk
to
others
,
it
swerves
wonderfully
from
the
Command
of
our
Holy
Law-giver
,
who
charges
us
to
be
reserv'd
in
all
our
Acts
of
Charity
,
that
the
Left
Hand
,
as
near
as
it
is
,
should
not
know
what
the
Right
Hand
doth
.
So
do
they
,
that
Lend
out
of
Carnal
Cunning
;
the
more
easily
to
wind
themselves
into
the
Estates
of
other
men
,
and
to
get
a
Footing
there
,
from
whence
they
are
resolved
,
if
possible
,
never
to
be
removed
.
This
is
like
the
wicked
kindness
of
Saul
to
David
,
giving
him
his
Daughter
to
Wife
,
only
that
she
might
be
a
snare
to
him
,
1
Sam.
18.
21.
and
that
he
might
be
Decoy'd
to
his
Ruine
.
Whether
the
Psalmist
allude
to
this
kind
of
Policy
amongst
the
Jews
,
or
no
,
I
know
not
;
but
this
Phrase
fits
it
very
well
,
Psal.
109.
11.
Let
the
Extortioner
catch
all
that
he
hath
.
And
so
do
they
that
Lend
out
of
Covetousness
,
not
out
of
any
Charitable
Design
to
relieve
others
,
but
out
of
a
Covetous
Design
to
enrich
themselves
:
They
do
indeed
accidentally
feed
others
,
but
the
main
intendment
is
to
multiply
their
own
Loaves
.
Whosoever
predominantly
seeks
himself
,
or
his
own
private
Gain
,
in
Giving
or
Lending
,
depraves
the
Sacred
Nature
of
Charity
;
whose
lovely
Character
it
is
,
That
she
seeketh
not
her
own
:
Yea
,
so
tender
is
the
delicate
constitution
of
this
Grace
,
that
it
is
violated
by
an
evil
Eye
,
by
Hankerings
,
and
Expectations
,
and
Respect
to
Reward
,
where
no
Bonds
nor
Covenant
do
intervene
.
Read
the
Story
of
Balaam
,
and
you
would
think
he
was
a
man
very
free
from
Covetousness
,
who
would
not
go
without
express
Leave
;
and
when
he
was
come
to
Balak
,
would
not
take
any
Bribe
or
Reward
of
him
at
all
:
And
yet
where
man
can
see
nothing
,
God
can
espie
Faults
;
for
under
all
this
seeming
Contempt
of
the
World
,
the
Searcher
of
Hearts
charges
him
,
That
his
way
was
perverse
before
him
.
And
again
,
in
Jude
,
ver.
11.
He
ran
greedily
for
Reward
.
And
this
now
brings
me
to
consider
of
that
Notorious
Sort
of
Lenders
,
call'd
Usurers
;
concerning
whom
I
must
necessarily
enlarge
my
Meditation
.
MEDITAT
.
XXVIII
.
Of
Usurers
.
I
Have
often
said
,
when
I
have
been
consulted
,
That
I
was
not
so
well
satisfied
in
the
Lawfulness
of
Usury
,
as
to
practise
it
;
nor
yet
durst
I
absolutely
condemn
it
without
any
Limitation
,
in
all
those
who
at
any
time
venture
upon
it
.
It
has
of
late
Years
(
for
I
never
heard
any
man
plead
for
it
out
of
Antiquity
)
crept
into
the
Conversation
and
Judgment
too
(
And
I
fear
out
of
the
former
into
the
latter
;
for
men
usually
set
themselves
to
justifie
what
they
do
,
and
love
to
do
)
of
so
many
Reverend
Divines
and
Professors
of
Religion
,
otherwise
not
scandalous
,
that
meer
Modesty
,
I
think
,
keeps
many
men
from
meddling
against
it
,
lest
they
should
appear
to
meddle
against
them
,
and
condemn
a
just
Generation
.
But
yet
it
lies
so
fully
in
my
way
,
and
there
being
a
necessity
that
I
must
either
step
over
it
,
or
remove
it
,
I
will
prefer
the
interest
of
Truth
,
before
the
Authority
and
Friendship
of
men
;
lest
whil'st
I
condemn
the
predominant
Lovers
of
the
World
,
I
my self
should
betray
my self
to
be
one
.
Not
that
it
lies
upon
my
hands
to
state
and
determine
the
Controversie
about
Usury
,
but
to
shew
what
Usurers
are
Lovers
of
the
World
,
more
than
of
the
Father
.
If
all
should
happen
to
be
found
such
,
it
is
their
Fault
,
and
not
mine
;
and
,
possibly
,
by
the
blessing
of
God
,
the
Discovery
may
tend
to
the
Cure
.
Controversie
about
Usury
,
did
I
call
it
?
And
,
indeed
,
I
cannot
but
wonder
what
has
made
it
a
Controversie
.
I
doubt
we
must
give
the
same
account
of
the
Origen
of
this
Controversie
,
as
the
Apostle
James
does
of
Wars
Wars
and
Fightings
in
general
,
That
it
comes
from
the
Lusts
of
Men.
The
Want
of
Conscience
,
makes
the
Case
of
Conscience
:
For
God
and
his
whole
Church
seem
to
have
stated
this
matter
as
fully
and
plainly
as
any
other
thing
whatsoever
,
and
I
cannot
find
that
till
within
these
Hundred
Years
,
or
thereabouts
,
any
Body
appear'd
openly
in
defence
of
it
,
or
durst
go
about
to
oppose
the
Authority
of
God
and
Men
,
of
Scriptures
,
Councels
and
Fathers
in
this
matter
.
So
that
although
Usury
be
a
very
idle
Sin
,
yet
the
Defence
of
it
seems
to
be
a
very
new
one
.
Usury
is
chiefly
condemn'd
by
Authorities
,
and
chiefly
defended
by
Arguments
.
I
will
chiefly
insist
therefore
upon
those
two
Heads
,
and
then
in
the
last
place
,
which
is
properly
my
business
,
determine
the
Worldly
Usurer
.
I
know
there
are
many
Arguments
brought
by
Philosophers
,
Politicians
and
Divines
against
Usury
.
But
I
do
not
see
that
there
is
any
need
of
the
weak
Props
of
Humane
Reason
to
support
Divine
Authority
.
When
God
speaks
,
he
speaks
Reason
,
whether
we
comprehend
it
or
no.
To
his
Authority
therefore
I
betake
my self
,
as
reckoning
that
I
need
no
more
,
though
much
more
might
be
had
.
The
Command
in
Exod.
22.
25.
and
in
Lev.
25.
37.
is
very
plain
and
peremptory
;
If
thou
lend
money
to
any
of
my
People
that
is
poor
by
thee
,
thou
shalt
not
be
to
him
as
an
Usurer
,
neither
shalt
thou
lay
upon
him
Usury
.
If
thy
Brother
be
waxen
poor
,
thou
shalt
relieve
him
:
Take
no
Usury
of
him
or
Increase
,
but
fear
thy
God
,
that
thy
Brother
may
live
with
thee
;
thou
shalt
not
give
him
thy
Money
upon
Usury
,
nor
lend
him
thy
Victuals
for
Increase
.
Afterwards
when
the
Law-giver
comes
to
repeat
this
Law
,
he
explains
it
,
and
enforces
it
,
Deut.
23.
19
,
20.
Thou
shalt
not
lend
upon
Usury
to
thy
Brother
,
Usury
of
Money
,
Usury
of
Victuals
,
Usury
of
any
thing
that
is
lent
upon
Usury
;
unto
a
Stranger
thou
may'st
lend
upon
Usury
,
but
unto
thy
Brother
thou
shalt
not
lend
upon
Usury
.
This
repetition
of
the
Law
differs
something
from
the
former
,
but
whether
it
be
in
favor
of
Usury
or
no
,
I
shall
see
,
when
I
come
to
consider
the
Arguments
brought
in
defence
of
Usury
.
Now
let
any
man
cast
his
eye
upon
Nehem.
5.
and
consider
in
what
a
studious
and
fervent
manner
,
that
pious
and
charitable
Governor
goes
about
to
reform
this
Oppression
,
that
was
crept
in
amongst
the
covetous
Nobles
and
Rulers
of
his
time
.
He
was
very
angry
when
he
heard
the
complaint
of
the
Poor
against
these
Usurers
,
he
enters
into
serious
consideration
with
himself
,
and
calls
a
counsel
in
his
own
generous
breast
,
how
he
may
redress
this
Grievance
.
He
rebuked
them
;
that
,
I
suppose
,
might
be
privately
:
but
when
that
did
not
avail
,
his
zeal
did
so
transport
him
,
that
one
would
almost
suspect
it
was
beyond
discretion
;
he
stirs
up
the
multitude
against
them
;
he
argues
the
Case
with
them
;
he
presses
it
upon
their
Consciences
from
two
or
three
weighty
Considerations
;
and
at
last
condescends
to
Intreaty
,
I
pray
you
let
us
leave
off
this
Usury
.
And
yet
all
the
Usury
of
Money
that
they
were
guilty
of
,
was
but
the
hundreth
part
,
ver.
11.
How
zealous
may
we
suppose
this
good
Governor
would
have
been
against
the
twentieth
part
,
which
is
esteemed
kind
usage
in
these
days
.
When
David
describes
the
man
whom
God
will
accept
,
he
requires
that
he
be
a
man
that
puts
not
out
his
Money
to
Usury
,
Psal.
15.
5.
And
when
the
Prophet
Ezekiel
describes
a
man
whom
God
will
for
ever
reject
,
he
describes
him
by
giving
forth
upon
Usury
,
and
taking
Increase
,
Ezek.
18.
13.
And
again
,
describing
a
People
whom
God
will
judge
,
he
describes
them
by
their
taking
Usury
and
Increase
,
Ezek.
22.
12.
Where
,
by
the
by
,
we
may
do
well
to
take
notice
of
one
of
the
angriest
Phrases
that
I
think
do
occur
in
all
the
Scripture
,
Ver.
13.
Behold
therefore
I
have
smitten
my
hands
at
thy
dishonest
Gain
.
These
Commands
are
very
plain
and
express
,
one
would
think
,
these
Promises
very
great
and
precious
,
and
these
Threatnings
very
dreadful
.
He
had
need
of
the
reason
of
an
Angel
certainly
,
who
shall
go
about
to
evade
the
sure
Word
of
Prophesie
.
And
yet
how
plainly
soever
these
things
are
delivered
,
there
is
this
further
to
be
observ'd
in
the
delivery
of
them
,
that
both
in
that
25th
of
Leviticus
,
and
5th
of
Nehemiah
,
the
taking
of
Usury
,
and
the
not
fearing
of
God
,
are
Phrases
to
the
same
importance
,
and
it
is
as
much
in
plain
English
as
to
say
,
He
that
takes
Usury
,
has
not
the
Fear
of
God
before
his
eyes
.
Oh
fearful
Character
!
Is
there
any
man
in
the
World
who
would
in
cold
blood
be
content
that
this
should
be
predicated
of
him
?
A
like
observation
is
to
be
made
from
both
those
Texts
in
Ezekiel
:
How
light
a
matter
soever
this
licentious
and
wanton
Age
makes
of
Usury
,
scarce
assigning
it
a
place
amongst
the
Venial
Sins
,
and
poor
Peccadillo's
of
Life
,
this
inspired
Prophet
ranks
it
with
,
and
,
for
ought
I
can
perceive
,
makes
it
equal
in
complexion
and
stature
,
to
Dishonouring
of
Parents
,
Oppression
,
Prophanenes●
,
Sabbath-breaking
,
Whoredom
,
Incest
,
Murder
and
Idolatry
.
If
I
had
never
so
good
opinion
of
the
Lawfulness
and
Innocence
of
Usury
,
and
were
able
to
discourse
never
so
Learnedly
and
Rationally
in
the
defence
of
it
,
yet
I
profess
this
Black
Regiment
of
Comrades
that
go
along
with
it
,
in
a
List
of
God's
own
drawing
up
,
would
scare
me
from
owning
it
,
or
taking
acquaintance
to
it
,
Me
Comitum
Vestigia
terrent
.
It
is
a
pretty
strange
expression
of
the
Prophet
Jeremiah
,
Jer.
15.
10.
Wo
is
me
,
my
mother
,
&c.
I
have
neither
lent
upon
Usury
,
&c.
yet
all
the
People
curse
me
.
I
have
somewhere
read
a
Paraphrase
upon
these
words
to
this
purpose
.
If
I
had
been
an
Usurer
indeed
,
or
some
such
notorious
Pest
to
Mankind
,
it
had
been
no
wonder
that
every
mans
hand
should
have
been
stretched
out
,
and
every
mans
mouth
opened
against
me
.
But
this
is
my
astonishment
,
That
I
am
no
such
Person
,
yet
they
Curse
me
;
they
use
me
no
better
,
than
though
I
were
the
vilest
of
men
.
I
hope
for
my
Friends
sake
,
that
this
private
interpretation
of
the
words
is
severe
,
(
though
a
Learned
Doctor
of
our
own
adheres
to
it
)
and
do
much
rather
embrace
the
sense
that
the
Learned
Glassius
gives
of
them
,
who
acknowledges
a
Synechdoche
Speciei
in
the
words
,
and
so
paraphrases
them
thus
,
I
have
had
no
dealing
in
the
World
,
which
usually
is
cause
of
fallings
out
,
yet
the
People
Curse
me
.
I
have
somewhere
read
it
pleaded
on
the
behalf
of
Usury
,
That
it
is
no
where
condemned
by
Name
in
the
New
Testament
.
Suppose
this
to
be
true
,
methinks
it
is
but
a
small
Consolation
,
and
should
yield
but
a
small
Encouragement
to
the
Usurer
.
The
Holy
Bible
is
divided
into
four
Parts
,
Moses
,
and
the
Prophets
;
and
the
Book
of
Psalms
,
and
the
New
Testament
.
May
we
think
it
safe
to
do
a
thing
forbidden
in
three
of
these
,
because
it
is
not
spoken
of
in
the
fourth
?
I
doubt
I
may
say
conceruing
the
Usurers
that
plead
this
,
as
our
Saviour
concerning
the
surviving
Brethren
of
the
Gospel-Glutton
,
If
they
hear
not
Moses
and
the
Prophets
,
neither
would
they
hear
,
though
the
Gospel
should
speak
the
same
thing
.
And
what
,
Are
false
Weights
and
Measures
too
become
Lawful
under
the
silent
Gospel
,
though
so
thundered
against
by
the
Law
and
Prophets
?
Has
the
silence
of
the
Gospel
given
a
toleration
to
Perjury
,
Blasphemy
,
and
False-witness-bearing
too
?
If
it
be
said
,
That
these
things
are
forbidden
in
the
Gospel
,
under
the
general
Name
of
Injustice
and
Unrighteousness
;
it
may
be
retorted
,
That
Usury
also
is
condemn'd
under
Uncharitableness
and
Oppression
.
I
remember
Bishop
Jewel
grounds
his
severe
Discourse
against
it
,
upon
1
Thess.
4.
6.
But
what
though
the
Word
should
not
be
there
,
and
that
it
should
not
be
forbidden
by
the
plain
,
hateful
name
of
Usury
;
if
the
same
thing
be
forbidden
and
reprov'd
by
some
other
Phrase
,
is
it
not
as
bad
for
the
Usurer
?
And
what
else
can
be
forbidden
by
the
Phrase
,
Of
not
hoping
for
any
thing
again
from
what
we
lend
;
which
occurs
in
Luke
6.
35.
Lend
,
hoping
for
nothing
again
.
This
cannot
well
be
interpreted
of
not
expecting
so
much
as
the
Principal
again
,
for
that
would
make
the
Charity
to
be
Giving
,
and
not
Lending
;
and
that
Christ
had
spoken
of
,
ver.
30.
And
yet
there
must
needs
be
some
sense
in
the
words
,
being
the
words
of
one
that
spoke
nothing
in
vain
.
It
can
be
no
less
than
this
then
,
that
we
must
expect
nothing
over
and
above
,
nothing
resulting
from
the
kindness
,
and
this
the
Composition
of
the
Verb
with
the
Preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
will
fairly
allow
,
if
not
inforce
,
in
the
judgment
of
any
good
Grammarian
.
I
am
not
ignorant
,
that
the
Verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
is
said
to
be
used
sometimes
to
signifie
Despairing
.
Neither
am
I
ignorant
,
That
there
is
nothing
spoken
in
words
so
plain
and
easie
,
but
that
the
Wit
and
Learning
of
Men
,
especially
when
it
is
call'd
in
to
aid
their
Worldly
Interest
,
may
perplex
and
pervert
it
.
But
it
is
a
great
satisfaction
to
me
to
consider
,
That
all
the
Translators
of
the
Gospel
into
all
Languages
that
I
understand
,
do
Translate
the
word
,
by
Hoping
for
Nothing
again
,
or
from
thence
;
and
not
one
of
them
that
I
know
of
,
by
D●spairing
Nothing
.
And
those
Translators
are
suppos'd
to
be
of
the
most
Learned
Persons
in
every
Nation
,
as
every
Body
knows
they
were
in
our
own
.
But
for
once
,
to
gratifie
these
Criticks
,
I
will
see
what
sense
can
be
made
of
the
33
,
34
,
35
Verses
put
together
,
if
we
Translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Despairing
Nothing
,
or
,
Not
Despairing
.
Our
Saviour
is
earnestly
exhorting
his
Followers
to
higher
Vertue
,
and
a
greater
degree
of
Perfection
,
than
the
rest
of
the
World
attain'd
to
.
Now
,
sayes
he
,
if
we
lend
to
them
of
whom
ye
hope
to
receive
,
what
thanks
have
ye
?
But
(
mark
the
opposition
)
I
say
unto
you
,
Lend
not
Despairing
:
The
word
But
must
make
an
opposition
,
all
will
grant
;
and
I
wonder
what
opposition
,
what
difference
there
is
between
hoping
to
receive
,
and
not
despairing
to
receive
:
Sinners
lend
hoping
,
but
Christians
must
lend
not
despairing
.
Is
not
this
a
high
degree
of
Perfection
in
a
Christian
,
think
ye
,
above
an
Heathen
?
But
there
may
be
another
Subter●uge
;
Not
Despairing
,
that
is
,
But
that
God
will
repay
you
.
I
confess
if
the
next
words
had
given
a
Reason
of
the
former
,
and
said
,
For
your
Reward
shall
be
great
,
there
had
been
some
colour
for
this
Interpretation
:
But
the
words
are
a
distinct
Sentence
,
giving
an
encouragement
to
the
practice
of
all
the
Duties
of
Mercy
and
Charity
before
required
;
And
your
Reward
shall
be
great
.
Now
then
,
if
these
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
do
condemn
Mental
Usury
,
then
sure
much
more
that
Gross
and
Formal
Usury
which
is
own'd
and
establish'd
by
Paper
,
Wax
,
and
Witnesses
.
This
then
seems
to
be
our
Saviour's
Doctrine
,
That
his
Followers
should
not
be
Usurers
.
Now
I
will
a
little
consider
his
Discipline
;
And
that
I
find
was
very
severe
against
Usurers
,
reproving
them
,
spoiling
their
Trade
,
and
casting
them
out
of
the
Temple
.
The
Story
is
very
famous
,
confirmed
by
the
mouth
of
four
Witnesses
,
even
every
one
of
the
Evangelists
,
Mat.
12.
Mark
11.
Luke
19.
John
2.
There
was
good
care
taken
,
we
see
,
that
this
passage
should
not
be
forgotten
.
And
our
Saviour's
zeal
in
this
thing
is
very
remarkable
,
I
think
I
may
say
singular
:
For
I
do
not
remember
that
ever
else
he
exercised
such
Discipline
upon
any
sort
of
men
;
that
he
ever
beat
any
man
besides
,
nor
reform'd
Abuses
thus
with
his
own
hands
.
The
Disciples
might
well
take
notice
of
it
indeed
,
as
a
singular
piece
of
Zeal
,
when
they
saw
their
Master
,
a
meek
,
peaceable
person
,
who
never
us'd
to
concern
himself
in
other
mens
matters
,
nor
intermeddle
in
their
affairs
,
though
sometimes
Courted
to
it
;
and
one
that
would
rather
pay
money
wrongfully
,
than
give
any
offence
:
when
they
saw
him
bestir
himself
,
and
make
such
a
bustle
in
the
Temple
,
overturning
Tables
and
Seats
,
scattering
money
up
and
down
,
driving
out
Men
and
Beasts
with
a
Scourge
made
by
his
own
hands
.
But
here
the
Learned
Usurer
(
and
indeed
they
say
some
Learned
men
are
Usurers
)
Criticizes
upon
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
Translate
Money-Changers
;
and
tell
us
,
that
they
signifie
such
persons
as
sate
usually
in
the
Market
,
and
at
this
time
profanely
in
the
Temple
,
to
change
greater
money
into
smaller
,
for
the
convenience
of
Buyers
and
Sellers
.
I
believe
the
words
signifie
thus
,
and
the
Etymology
of
them
imports
as
much
;
but
yet
these
Criticks
themselves
(
as
Ravanallus
for
example
)
confess
that
these
men
did
quaestum
facere
,
make
a
gain
of
their
Changing
,
or
Lending
,
or
whatsoever
it
was
.
Usurers
indeed
are
very
modest
,
they
will
scarce
own
their
own
name
at
this
day
;
and
I
suppose
they
might
be
somewhat
shie
then
,
rather
chusing
to
be
denominated
from
their
Changing
money
,
than
from
letting
out
to
Usury
.
But
yet
it
is
very
plain
,
That
these
Money-Merchants
here
spoken
of
,
that
had
their
Tables
in
the
Temple
,
were
Usurers
,
letting
out
their
own
,
or
other
mens
money
,
for
advantage
.
This
is
the
constant
signification
of
the
word
Trapezitae
,
or
Table-men
,
in
prophane
Authors
,
does
justifie
;
and
not
only
in
them
,
but
in
the
Holy
Gospel
too
,
which
tells
us
almost
in
terminis
,
that
they
were
Usurers
,
Mat.
25.
27.
Thou
oughtest
to
have
put
my
Money
to
Exchange
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
then
at
my
coming
,
I
should
have
received
my
own
with
Usury
.
Well
,
but
though
these
Changers
of
money
be
granted
to
be
Usurers
,
yet
say
the
Theological
Usurers
,
(
and
indeed
they
say
that
some
Divines
also
are
Usurers
)
The
Severity
that
they
met
with
from
our
Saviour
,
was
not
because
they
were
Usurers
,
but
because
they
prophan'd
the
Temple
with
their
Tables
:
For
how
harmless
a
thing
soever
Usury
is
,
though
it
be
as
innocent
as
Doves
,
yet
it
is
not
fit
that
either
it
or
they
should
come
into
the
Holy
Temple
.
I
confess
with
the
Apostle
,
it
is
true
,
There
is
no
agreement
between
the
Table
of
the
Lord
,
and
the
Table
of
Devils
:
But
yet
if
we
look
well
into
our
Saviour's
behaviour
in
this
Act
,
we
shall
find
,
that
as
by
his
overthrowing
their
Tables
,
and
thrusting
them
out
,
he
chastised
their
Prophaneness
;
so
by
his
verbal
Reproof
he
taxes
their
very
Employment
,
calling
them
a
Company
of
Thieves
,
Mat.
21.
13.
Ye
have
made
it
a
Den
of
Thieves
.
This
[
Ye
]
cannot
be
meant
of
the
Buyers
and
Sellers
:
Buying
and
Selling
is
a
very
warrantable
thing
,
especially
sure
when
it
relates
to
the
service
of
God
,
as
theirs
did
.
Besides
,
Christ
gave
them
their
Lesson
by
themselves
,
as
St.
John
tells
us
,
John
2.
16.
Make
not
my
Fathers
house
an
house
of
Merchandise
.
It
remains
then
that
the
[
Ye
]
must
be
directed
to
the
Usurers
,
whom
he
ranks
among
Thieves
.
If
any
Body
has
a
mind
to
solve
the
matter
,
and
say
,
Perhaps
they
were
not
honest
Usurers
,
I
am
of
the
same
mind
;
and
so
,
at
last
,
we
are
unawares
agreed
.
MEDITAT
.
XXIX
.
Of
Humane
Authorities
against
Usury
.
FOR
my
own
part
,
I
do
not
pretend
to
be
a
person
of
great
Reading
:
But
I
have
read
the
Books
of
some
men
,
who
have
read
many
Books
;
and
I
verily
think
by
what
I
have
found
in
them
,
that
the
very
quotations
out
of
Books
against
Usury
,
would
of
themselves
make
a
considerable
Book
.
But
I
am
resolv'd
not
to
large
here
,
as
depending
rather
upon
the
sure
Testimony
already
brought
.
As
for
my self
,
I
think
if
I
had
never
so
great
a
mind
to
a
thing
,
and
plausible
Arguments
for
it
too
,
I
should
hardly
adventure
upon
a
thing
so
universally
condemn'd
both
by
Heathens
and
Christians
,
and
these
both
Papists
and
Protestants
,
Councils
,
Fathers
,
and
Modern
Divines
of
the
greatest
Reputation
.
The
General
Councils
of
Agatha
,
the
first
Nicene
Council
,
the
first
Council
of
Arles
,
the
first
and
second
of
Carthage
,
the
Eleberitan
Council
,
the
Council
of
Towres
,
and
the
Lateran
Council
,
with
others
,
are
cited
to
this
purpose
,
as
condemning
and
censuring
Usurers
more
or
less
.
The
best
Recorders
of
the
matters
of
Primitive
Times
assure
us
,
That
the
Person
suspected
of
Usury
,
was
deny'd
the
Common
Salutations
in
the
Streets
,
and
the
Kiss
of
Charity
in
the
Church
;
his
House
,
usually
call'd
the
Seat
of
Satan
,
and
it
was
held
unlawful
so
much
as
to
fetch
Fire
from
thence
.
But
how
much
Fire
is
fetch'd
from
thence
now
adays
,
even
to
the
consuming
of
the
Houses
,
and
Land
too
,
of
them
that
fetch
it
!
It
were
endless
almost
to
quote
the
Passages
out
of
the
Greek
and
Latine
Fathers
condemning
Usury
,
such
as
Clemens
Alexandrinus
,
Basil
,
Gregory
Nyssen
,
Gregory
Nazianzen
,
Chrysostom
,
Tertullian
,
Lactantius
,
Ambrose
,
Jerome
,
Augustine
,
and
many
others
.
The
Canon
Law
contained
in
the
Decretals
,
and
the
Civil
Law
,
gives
the
same
Verdict
:
And
our
Statute
Law
,
both
in
the
time
of
the
Britains
,
Saxons
and
Normans
,
until
Edward
the
Sixth
,
is
to
the
same
purpose
;
for
which
I
refer
any
one
that
has
a
mind
to
be
particularly
acquainted
,
to
Dr.
Fenton's
Book
written
upon
this
Subject
.
The
Heathen
Writers
generally
tax
it
.
Cato
says
,
The
Usurer
was
condemned
in
a
four-fold
restitution
by
the
Law
.
The
Philosophers
,
Plato
,
Aristotle
,
and
the
rest
,
bring
many
Arguments
against
it
.
The
Poets
,
after
their
manner
,
condemn
it
by
Epithetes
,
calling
it
Usura
vorax
,
turpia
lucra
Foenoris
,
turpiter
exhauriens
privatas
opes
,
depascens
publica
commoda
;
and
the
Usurer
with
them
is
a
man
,
Divitias
injusto
Foenore
quaerens
.
It
would
be
Voluminous
almost
,
to
give
in
but
the
Names
of
Modern
Divines
(
however
different
in
their
Persuasions
concerning
other
things
)
that
consent
in
the
censuring
of
Usury
.
For
both
the
Presbyterian
Assembly
of
Divines
in
their
Annotations
,
(
and
how
many
Eminent
Divines
there
were
in
that
Assembly
I
know
not
)
and
the
Low-Countrey
Divines
,
Select
,
Learned
Men
in
their
Annotations
,
and
the
Episcopal
Divines
in
their
Books
,
(
some
of
which
were
written
on
purpose
)
do
speak
to
the
same
purpose
,
and
do
represent
Usurers
,
to
be
what
Erasmus
in
plain
terms
calls
them
,
Personas
odi●sas
.
As
for
the
Annotations
,
both
English
and
Dutch
,
(
in
the
composing
of
which
,
so
many
Famous
Men
were
employ'd
)
I
need
not
,
save
to
refer
any
man
thither
,
that
has
a
mind
to
know
their
sense
.
I
will
therefore
conclude
this
Testimony
with
three
of
the
most
Learned
Casuists
among
the
Bishops
of
the
Church
of
England
,
since
the
Reformation
;
Bishop
Jewel
,
Bishop
Andrews
,
Bishop
Sanderson
.
As
for
Bishop
Andrews
,
it
is
well
known
that
he
wrote
a
Theological
Treatise
,
on
purpose
to
condemn
Vs●ry
;
and
that
he
wrote
it
in
Defence
of
the
Church
of
England
,
against
the
Slander
that
She
lay
under
;
so
that
he
seems
to
speak
the
mind
of
the
whole
Church
of
England
,
out
of
whom
I
will
only
observe
what
he
quotes
from
Hottomannus
,
as
to
the
Civil
Law
,
(
though
he
is
otherwise
full
of
Authorities
and
Arguments
against
Usury
.
)
From
him
he
quotes
these
Maxims
against
Usury
.
-
That
it
is
of
the
very
essence
of
Lending
,
that
it
be
free
and
gratuitous
.
-
That
Men
are
not
to
receive
certain
Profit
,
from
uncertain
Negotiation
or
Adventures
.
-
That
nothing
of
Gain
is
to
be
Exacted
,
where
nothing
is
Exchanged
.
-
That
Society
cannot
subsist
,
without
the
communication
of
Damages
and
Hazards
,
as
well
as
Profits
.
-
That
things
that
are
consumed
in
their
Using
,
are
not
capable
of
Usus
fructus
,
which
is
the
Use
or
Profit
of
what
is
anothers
,
the
Propriety
or
Substance
of
the
thing
being
still
the
Owners
.
-
That
Humane
Laws
regulating
the
Excess
of
Usury
,
do
not
invalidate
the
Divine
Law
absolutely
forbidding
it
.
These
things
I
have
only
briefly
quoted
out
of
him
,
to
explain
the
Sense
of
the
Civil
Law
;
and
so
I
will
dismiss
him
,
because
it
is
an
easie
thing
for
any
Conscientious
Man
to
have
recourse
to
the
Book
it self
.
But
there
is
a
Treatise
of
Bishop
Jewel
,
an
Exposition
of
the
Epistles
to
the
Thessalonians
,
which
possibly
may
be
but
in
few
hands
,
I
will
therefore
tell
more
largely
what
he
says
to
this
Point
.
I
presume
he
is
generally
acknowledged
to
be
a
Learned
and
Pious
Protestant
;
That
he
wrote
Much
and
Well
in
the
Defence
of
the
Protestant
Religion
against
Papists
,
his
Book
(
which
has
the
Honour
to
be
kept
in
Churches
with
the
Bible
,
and
the
Homilies
)
does
declare
;
and
that
he
was
Exil'd
for
the
Profession
of
it
,
our
Histories
do
assure
us
.
This
Good
and
Learned
Man
,
in
his
Sermons
upon
1
Thess.
4.
at
Salisbury
,
takes
an
occasion
from
the
sixth
verse
to
discourse
about
Usury
,
and
says
in
plain
terms
,
That
it
is
such
a
kind
of
Eargaining
,
as
no
Good
or
Godly
Man
ever
us'd
;
a
Monster
in
Nature
;
the
Overthrow
of
Kingdoms
;
the
Plague
of
the
World
;
and
the
Misery
of
the
People
.
And
having
shew'd
what
a
bad
Original
it
is
of
,
and
what
woful
Effects
attend
it
,
takes
an
occasion
from
the
fore-quoted
passage
of
Cato
,
to
shew
in
many
respects
,
That
the
Usurer
is
worse
than
the
Thief
.
And
having
largely
quoted
many
Learned
and
Holy
Fathers
,
such
as
Ambrose
,
Augustine
,
Chrys●stome
,
Hierome
,
speaking
very
positively
and
sharply
against
Usury
,
he
adds
,
That
there
was
never
any
Religion
,
nor
Sect
,
nor
State
,
nor
Degree
,
nor
Profession
of
Men
,
but
they
have
disliked
it
.
They
are
the
very
words
in
the
Book
,
Philosophers
,
Greeks
,
Latines
,
Lawyers
,
Divines
,
Catholicks
,
Hereticks
,
all
Tengues
and
Nations
have
ever
thought
an
Usurer
as
dangerous
as
a
Thief
.
And
our
Forefathers
(
saith
he
)
so
much
abhor'd
this
Trade
,
that
they
thought
an
Usurer
unworthy
to
live
in
the
company
of
Christian
men
;
they
Excommunicated
him
,
they
suffer'd
him
not
to
be
a
Witness
in
matters
of
Law
;
they
suffer'd
him
not
to
make
a
Testament
,
and
to
bestow
his
Goods
by
Will
;
nor
after
his
Death
,
to
be
buried
in
the
Burying-place
of
Christians
.
Towards
the
end
of
his
Sermon
,
he
calls
God
for
a
Record
upon
his
Soul
,
That
he
has
not
deceived
them
,
but
had
spoken
unto
them
the
Truth
;
and
says
,
If
I
be
deceived
in
this
matter
,
O
God
,
Thou
hast
deceived
me
;
Thy
Word
is
plain
,
Thou
say'st
,
Thou
shalt
take
no
Usury
;
and
he
that
taketh
Increase
,
shall
not
live
.
And
,
at
last
,
applying
himself
to
his
Auditors
,
he
adds
these
words
,
I
hear
that
there
are
certain
in
this
City
which
wallow
wretchedly
in
this
filthiness
,
without
Repentance
:
I
give
them
Warning
,
in
the
Hearing
of
you
all
,
and
in
the
Presence
of
God
,
that
they
forsake
that
cruel
and
detestable
Sin
;
if
otherwise
they
continue
therein
,
I
will
open
their
Shame
,
and
denounce
Excommunication
against
them
,
and
publish
their
Names
in
this
place
before
you
All
,
that
you
may
know
them
and
a●hor
them
as
the
Plagues
and
Monsters
of
the
World
.
If
this
vehement
Testimony
should
be
less
regarded
,
as
being
the
Testimony
of
an
Old-fashioned
Divine
,
as
possibly
some
Novices
will
speak
;
I
will
add
a
very
late
and
learned
one
,
a
Professor
of
Divinity
,
a
profest
Casuist
,
whose
learned
Determinations
in
other
Cases
,
are
taken
for
Oracles
,
even
by
those
very
men
,
who
refuse
to
hearken
to
him
in
this
.
I
mean
Dr.
Sanderson
,
late
Bishop
of
Lincoln
,
who
in
his
fourth
Sermon
Ad
Populum
,
having
told
us
,
That
most
of
the
Learned
have
concluded
Usury
simply
unlawful
,
delivers
his
own
judgment
presently
after
in
these
words
:
The
Texts
of
Scripture
are
so
express
,
and
the
Grounds
of
Reason
so
strong
against
all
Usury
,
that
when
I
weigh
these
on
the
one
side
,
and
on
the
other
side
,
how
nothing
at
all
that
is
,
which
I
ever
yet
saw
,
or
heard
alledg'd
to
the
contrary
,
I
cannot
find
in
my self
Charity
enough
to
absolve
any
kind
of
Usury
,
with
what
Cautions
or
Circumstances
soever
qualify'd
,
from
being
a
Sin
.
And
again
,
towards
the
end
of
that
Discourse
,
he
says
,
It
were
not
possible
Usurers
should
be
so
bitterly
inveigh'd
against
by
sober
Heathen
Writers
,
so
severely
censur'd
by
the
Civil
and
Canon
Laws
,
so
Uniformly
condemn'd
by
Godly
Fathers
and
Councils
,
so
universally
hated
by
all
men
of
all
Sorts
,
and
in
all
Ages
and
Countries
,
(
here
upon
the
Margin
he
quotes
Jer.
15.
10
)
as
Histories
and
Experience
manifest
they
ever
have
been
and
are
,
if
their
Practice
and
Calling
had
been
any
way
profitable
,
and
not
indeed
every
way
hurtful
and
incommodious
both
to
Private
Men
,
and
Publick
Societies
.
MEDITAT
.
XXX
.
The
Arguments
for
Usury
considered
.
AGainst
these
Authorities
,
Divine
and
Humane
,
Usury
defends
it self
mostly
by
Reasons
;
though
indeed
the
Usurers
of
the
present
Age
,
do
justifie
themselves
from
some
Authorities
of
the
last
Age
;
which
I
will
also
consider
in
its
place
.
And
here
in
the
first
place
,
if
I
had
a
mind
to
espouse
a
Party
,
I
might
justly
demand
,
since
the
Word
of
God
hath
so
plainly
and
frequently
condemned
,
forbidden
and
threatned
Usury
,
with
what
Confidence
any
mortal
Man
can
or
dare
justifie
it
,
lest
he
should
be
found
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
great
Doctor
of
the
Jews
sometimes
argued
;
and
might
ask
with
the
great
Apostle
,
Who
art
thou
,
O
man
,
that
repliest
,
and
camplest
against
God
?
Shall
the
Creature
demand
of
the
Creator
a
reason
of
his
Law
?
that
were
bold
.
But
shall
he
seek
out
Reasons
to
evacuate
and
make
void
his
Lawes
?
that
is
Rebellious
.
St.
Augustine
somewhere
says
,
That
as
many
things
are
forbidden
because
they
are
evil
,
so
same
things
are
evil
because
forbidden
.
Whether
it
be
so
or
on
,
I
cannot
determine
;
but
sure
I
am
,
That
all
things
are
evil
that
are
forbidden
.
And
cannot
God
have
a
reason
of
his
Laws
,
except
we
can
comprehend
it
?
Are
not
his
Thoughts
higher
than
our
thoughts
;
his
Thoughts
of
Commanding
,
higher
than
our
thoughts
of
conceiving
?
And
if
we
have
not
so
much
Wit
as
to
see
a
reason
of
every
Divine
Command
,
yet
we
ought
to
have
so
much
Grace
,
as
to
think
there
may
be
a
reason
which
we
do
not
see
.
Alas
!
Degenerate
Man
is
apt
to
make
his
own
Lust
and
Interest
the
Standard
of
Right
and
Wrong
,
but
the
Supreme
Mind
is
the
Fountain
of
Truth
and
Goodness
,
and
bestows
Reality
and
Coherence
on
all
things
:
So
that
a
thing
is
therefore
true
and
good
,
because
comprehended
by
this
infinite
unerring
Wisdom
and
Will.
If
there
were
no
evil
Lusts
in
Men
,
there
would
be
no
Ufury
,
no
Oppression
,
no
Unmerciful
or
Covetous
Practices
:
And
whil'st
there
are
these
Lusts
,
there
shall
be
no
Law
against
Unmercifulness
or
Covetousness
,
which
they
will
not
quarrel
at
.
And
no
wonder
,
for
I
have
run
over
the
Ten
Commandments
,
those
plain
words
,
which
for
their
Authority
,
Moses
tells
us
,
Were
written
with
the
Finger
of
God
;
and
for
their
plainness
,
one
might
say
,
Were
written
with
a
Beam
of
the
Sun
.
And
I
find
there
is
never
an
one
of
them
,
but
the
Wit
of
Man
has
been
nibling
at
it
.
One
may
safely
say
,
That
not
only
a
third
part
of
the
Stars
of
Heaven
have
been
assaulted
by
this
Dragons
Tail
,
but
that
there
is
not
a
Star
in
the
Scripture
Firmament
which
has
not
been
struck
at
thereby
:
Et
si
non
cecidit
potuit
cecidisse
videri
.
I
think
it
is
a
passage
of
Seneca's
somewhere
,
If
it
were
enough
to
be
Accused
,
no
one
should
be
Innocent
.
And
I
think
it
is
as
proper
to
say
,
If
it
be
Confutation
enough
for
a
Law
or
Doctrine
to
be
questioned
and
quarrelled
at
,
nothing
in
the
Scripture
shall
be
true
.
But
because
Men
will
cry
out
and
clamour
if
they
be
not
heard
,
I
will
hear
what
is
said
,
and
suppose
every
thing
that
I
think
may
be
said
in
defence
of
Usury
;
so
long
as
the
Texts
stand
Translated
against
Usury
in
our
Bibles
as
they
do
,
most
Men
are
so
modest
or
so
wary
,
that
they
think
it
not
worth
the
while
to
go
about
to
establish
the
Doctrine
of
Usury
,
till
these
Texts
be
undermined
:
And
therefore
the
first
attempt
is
to
prove
,
That
Usury
is
not
condemned
in
those
Texts
of
the
Old
Testament
,
that
men
think
do
condemn
it
.
The
next
is
to
prove
,
That
though
it
be
condemned
in
the
Old
Testament
,
yet
it
is
not
in
the
New
.
To
prove
that
Usury
is
not
simply
condemned
in
the
Old
Testament
,
it
is
vehemently
urged
,
that
the
word
Neshek
,
signifies
Biting
and
Oppressing
Usury
;
this
they
are
content
should
be
condemned
,
but
this
does
not
hurt
the
Usury
,
that
does
not
hurt
.
Knock
out
the
Teeth
of
that
Usury
that
has
none
,
and
spare
not
.
To
this
is
answered
,
That
all
Usury
does
in
one
degree
or
other
hurt
,
if
it
be
compared
to
Charity
;
and
that
the
whole
kind
of
it
is
born
Toothed
,
though
some
sorts
of
it
have
sharper
Teeth
than
others
.
And
what
matters
it
,
if
one
sort
be
less
Rapacious
than
another
,
where
every
one
is
an
Harpye
?
Again
,
Arguments
drawn
from
E●ymologi●s
,
are
accounted
weak
and
deceitful
,
and
very
insufficient
,
to
build
Doctrines
of
Divinity
upon
.
I
am
not
ignorant
of
Etymologiers
,
but
yet
where
I
am
most
clear
and
certain
,
I
should
tremble
to
venture
the
salvation
of
my
Soul
upon
the
derivation
of
a
word
.
But
yet
allowing
that
the
word
Neshek
,
signifies
only
Biting
,
or
Oppressing
Usury
,
can
any
man
infer
,
That
therefore
there
is
any
Usury
that
is
not
Biting
.
Would
not
any
good
Grammarian
rather
conclude
,
That
all
Usury
is
Biting
,
because
the
general
word
that
signifies
Usury
,
comes
from
a
Root
that
signifies
to
Bite
.
I
think
it
as
shrewd
an
Argument
against
Usury
,
as
Grammar
can
furnish
a
Man
with
,
that
it
is
called
Neshek
.
As
it
is
a
good
Argument
in
Grammar
,
that
the
nature
of
an
Holocaust
,
is
to
be
laid
upon
the
Altar
,
and
to
ascend
up
towards
Heaven
in
the
smoke
,
being
consumed
with
the
Fire
,
because
Gnolah
,
the
word
that
signifies
a
whole
Burnt-offering
,
comes
from
Gnalah
,
to
ascend
:
And
that
the
nature
of
an
Alms
is
to
proceed
from
Pity
or
Mercy
;
and
that
every
Alms
should
do
so
,
because
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
signifies
Alms
,
comes
from
a
Root
that
signifies
Mercy
,
with
Thousands
more
of
the
like
nature
in
Hebrew
and
Greek
,
and
Latine
.
If
any
Argument
can
be
drawn
from
the
Notion
of
the
word
,
it
will
be
this
,
That
all
Usury
is
as
certainly
Biting
,
as
that
it
is
the
nature
of
a
Serpent
to
creep
.
And
indeed
for
creeping
and
stinging
,
I
know
not
how
one
should
bring
a
fitter
word
to
match
Neshek
;
Ubi
creditor
mordet
cum
exigit
quod
non
dedit
,
debitor
mordetur
cum
reddit
quod
non
accepit
.
Buxtorf
.
But
Lastly
,
Supposing
by
Neshek
,
that
oppressive
Usury
be
only
condemned
,
and
that
there
is
some
Usury
that
is
not
so
;
yet
I
hope
the
word
Tarbith
is
of
an
innocent
Extraction
,
coming
from
a
Verb
that
signifies
to
multiply
,
and
yet
this
is
as
flatly
condemn'd
as
the
stinging
Neshek
,
Lev.
25.
36.
and
the
Prophet
Ezekiel
makes
no
difference
,
but
still
cries
Neshek
Ultarbith
,
Ezek.
18.
8.
22.
12.
But
however
,
say
the
Defendants
,
Usury
is
only
forbidden
towards
the
Poor
by
the
Law
,
therefore
it
is
permitted
towards
the
Rich
;
by
which
it
appears
that
it
is
not
simply
and
absolutely
forbidden
.
It
is
confest
that
the
poor
are
nam'd
in
Lev.
25.
and
Exod.
22.
but
it
must
also
be
remembered
that
elsewhere
there
is
no
mention
of
the
poor
at
all
,
but
the
prohibition
is
general
:
The
Psalmist
and
the
Prophets
say
nothing
of
the
poor
,
but
flatly
and
without
exception
condemn
Usury
.
Secondly
,
It
may
truly
be
said
,
that
any
man
,
even
a
rich
man
,
when
he
is
constrain'd
for
his
necessary
occasions
to
borrow
of
his
Neighbour
,
is
Pro
hic
&
nunc
,
as
they
speak
,
for
that
present
time
poor
.
Thirdly
,
The
poor
are
therefore
nam'd
when
they
are
nam'd
,
because
they
are
the
people
necessitated
to
borrow
,
and
most
subject
to
oppression
.
He
that
argues
thus
,
Usury
is
only
forbidden
towards
the
Poor
,
therefore
it
is
permitted
towards
the
Rich
,
may
as
well
argue
,
from
the
words
next
before
,
Exod.
22.
22.
We
are
onely
forbidden
to
afflict
the
Widdow
and
the
Fatherless
,
therefore
we
are
allow'd
to
do
what
w●
will
at
those
that
have
Husbands
and
Parents
:
or
from
Deut.
27.
18.
We
are
forbidden
to
cause
the
blind
to
wander
out
of
the
way
,
therefore
we
may
safely
misguide
any
that
have
Eys
in
their
heads
.
What
strange
work
would
such
kind
of
Arguing
make
?
We
are
commanded
plainly
in
Deut.
18.
7.
to
lend
to
our
poor
Brother
;
therefore
(
according
to
these
Mens
Logick
)
we
are
not
to
lend
to
the
Rich:
Well
be
it
so
:
Now
when
we
lend
to
the
poor
,
we
are
expresly
charged
(
Exod.
22.
25.
)
to
take
no
Usury
of
them
:
it
will
necessarily
follow
then
that
no
Usury
at
all
is
lawful
.
In
a
word
,
if
it
be
good
Logick
or
Divinity
,
to
say
,
Such
a
man
is
a
rich
man
,
Usury
will
not
much
hurt
him
,
it
will
indifferently
serve
to
justifie
the
Robber
as
well
as
the
Usurer
:
and
the
ingenious
Hind
and
Bracy
shall
go
nigh
to
be
Cannoniz'd
.
MEDITAT
.
XXXI
.
Other
Reasons
for
Usury
considered
.
THe
next
attempt
,
is
to
prove
,
That
though
Usury
should
be
condemn'd
in
the
Old
Testament
,
yet
it
is
not
in
the
New
.
I
have
already
proved
Usury
forbidden
in
the
New
Testament
,
both
by
the
precept
and
practice
of
that
Holy
Author
of
that
Testament
;
and
proved
that
this
is
no
good
Argument
,
though
it
could
not
be
prov'd
;
the
Allegation
that
I
am
now
to
consider
is
this
,
There
is
no
intrinsick
Evil
in
Usury
,
the
Laws
against
it
are
onely
Political
,
binding
the
people
of
the
Jews
;
and
no
further
concern
us
,
than
as
oppression
is
found
therein
.
And
this
is
further
prov'd
by
this
,
that
Usury
was
permitted
to
the
Jews
towards
Strangers
.
As
for
the
former
part
of
this
Argument
;
it
is
gratis
dictum
,
that
the
Law
against
Usury
was
judicial
.
And
methinks
it
should
make
any
man
of
any
tenderness
of
Conscience
,
vehemently
suspect
,
that
there
is
something
immoral
in
Usury
,
when
he
finds
it
ranked
by
the
Psalmist
and
the
Prophet
(
Men
of
more
than
Legal
minds
)
amongst
the
most
notorious
Immoralities
,
such
as
Idolatry
and
Murder
.
What
if
any
Papist
or
other
should
say
,
That
the
Laws
against
Worshipping
of
Images
,
and
of
keeping
one
Sabboth
in
a
Week
,
were
only
Judicial
and
concern'd
the
Jewish
Politie
onely
;
must
these
Commandments
therefore
lose
their
morality
?
God
forbid
,
is
it
not
more
reasonable
to
conclude
,
that
there
is
something
intrinsically
evil
in
Usury
,
because
the
great
and
wise
Law-giver
has
so
flatly
forbidden
it
,
and
so
severely
threatned
it
,
then
to
conclude
there
is
none
,
because
we
can
see
none
.
They
say
this
Judicial
Law
binds
no
further
than
the
Reasons
of
it
do
bind
,
no
further
than
there
is
oppression
in
it
.
And
who
can
tell
but
that
God
does
account
all
Usury
to
be
more
or
less
oppressive
,
because
he
has
forbidden
all
.
The
gracious
Lawgiver
,
whose
name
is
Love
,
better
knows
what
are
the
several
violations
of
Charity
than
we
do
,
and
he
makes
Usury
to
be
one
,
setting
if
so
plainly
in
opposition
to
Charitable
tending
:
Thou
shalt
be
Charitable
and
lend
;
but
thou
shall
not
put
to
Usury
.
Neither
doth
it
hinder
Usury
from
being
in
its
own
nature
evil
and
oppressive
,
because
it
was
permitted
to
the
Jews
,
to
exercise
it
upon
strangers
.
There
is
nothing
sure
more
unrighteous
than
Stealing
,
and
yet
there
was
a
time
when
the
Supream
Law-give●
(
who
gives
no
account
of
his
ways
to
us
)
permitted
,
yea
and
bad
the
Israelites
to
spoil
the
Egyptians
.
And
why
might
not
he
as
well
permit
his
people
to
spoil
the
Heathen
Nations
by
usurious
Lending
,
as
he
had
before
permitted
them
to
spoil
the
Egyptians
by
deceitful
Borrowing
;
and
yet
Usury
remain
in
its
own
Nature
oppressive
.
It
would
be
a
strange
boldness
to
draw
into
example
all
things
that
at
any
time
God
hath
permitted
unto
men
for
a
time
,
by
reason
of
the
hardness
of
their
hearts
,
or
dispense
with
by
vertue
of
his
infinite
unaccountable
Prerogative
,
of
transferring
Rights
from
one
to
another
;
from
Laban
to
Israel
,
from
Egyptians
to
Israelites
.
Is
it
not
more
fair
to
infer
,
that
if
the
Law
onely
allowed
Usury
to
Strangers
,
(
who
were
by
the
just
judgment
of
God
to
be
weakened
and
kept
under
in
slavery
and
poverty
)
the
Gospel
whose
every
line
breaths
love
and
mercy
,
and
the
holy
Author
of
it
,
who
has
broken
down
the
Partition
wall
,
and
made
all
the
world
Brethren
,
do
allow
it
towards
no
body
at
all
?
But
if
you
will
have
strangers
still
,
I
hope
you
will
not
find
them
amongst
Christians
:
so
that
if
there
be
any
place
left
for
this
Merchandize
of
Money
,
the
Usurer
must
transplant
himself
into
Africa
or
America
,
and
trade
there
:
and
try
whether
by
that
merciful
means
he
can
convert
any
of
those
strangers
unto
the
Faith
of
Christ
.
If
it
be
pleaded
,
That
in
reason
a
man
may
do
what
he
will
with
his
own
,
and
make
the
best
he
can
of
it
.
It
will
readily
be
answer'd
,
That
man
has
properly
nothing
of
his
own
,
the
propriety
is
in
God
,
and
we
are
but
his
Stewards
,
and
he
has
appointed
us
how
we
shall
lay
out
his
goods
;
he
has
forbidden
us
to
use
them
intemperately
,
or
improve
them
unjustly
.
No
man
may
kill
himself
with
a
Sword
,
though
it
be
his
own
,
nor
play
the
Whore-master
with
his
own
Maid
,
nor
the
Drunkard
with
his
own
Liquor
.
It
is
true
,
a
man
may
make
the
best
he
can
of
his
own
Money
,
but
not
the
most
he
can
of
it
.
This
churlish
Principle
will
preclude
all
Charity
,
and
justfie
the
most
covetous
Worldling
,
who
shuts
up
his
bowels
against
the
poor
.
They
seem
to
plead
strangely
for
Usury
,
who
reduce
it
to
the
head
of
letting
out
to
hire
,
and
match
it
with
letting
out
of
Lands
or
Houses
for
Rent
.
If
they
would
compare
it
to
a
Mans
lending
his
Neighbour
a
Loaf
of
Bread
,
and
afterwards
requiring
as
good
a
Loaf
back
again
,
and
a
good
Shiver
over
and
above
,
for
his
eating
that
Loaf
which
he
lent
him
to
eat
,
it
had
been
a
fitter
comparison
I
think
,
and
much
more
congruous
.
But
to
wave
those
several
dissimilitudes
that
might
be
brought
to
spoil
this
Comparison
,
there
is
just
such
difference
between
letting
out
Land
and
Houses
for
Rent
,
and
Money
for
Usury
,
as
there
is
between
a
thing
allow'd
of
God
and
all
Men
,
and
another
thing
universally
forbidden
.
The
great
Law-giver
I
suppose
will
at
last
(
but
to
our
great
astonishment
)
either
shew
us
a
convincing
reason
for
all
his
Commands
,
or
convince
us
that
his
Authority
was
reason
sufficient
.
If
any
one
say
,
That
lending
upon
Usury
is
an
Act
of
Charity
(
as
I
have
heard
some
say
)
because
it
often
proves
the
support
of
Families
,
or
at
least
preserves
them
and
their
Estates
from
Ruin
for
a
Season
,
until
time
and
industry
have
wrought
out
better
fortunes
for
them
.
I
will
not
say
with
Bishop
Jewel
,
that
this
relief
is
as
if
a
man
should
pull
out
the
Eye
,
to
cure
a
blemish
in
the
sight
,
and
that
Userers
are
so
necessary
to
men
,
as
a
rust
is
to
Iron
;
nor
with
St.
Ambrose
,
that
such
is
the
kindness
of
Usurers
,
that
they
undoe
those
whom
they
help
;
comparing
them
therefore
to
the
Scorpion
,
that
embraceth
kindly
with
his
leggs
,
and
at
the
same
time
stingeth
with
his
Tail
;
whose
poyson
also
delights
men
at
present
,
but
afterwards
kills
;
but
I
will
suppose
that
Usury
has
been
accidentally
beneficial
even
to
the
borrower
.
And
yet
this
is
no
more
than
what
the
worst
things
in
the
world
have
sometimes
been
.
Divines
say
,
That
the
Devil
himself
has
eventually
serv'd
the
Salvation
of
many
Souls
;
though
I
suppose
no
body
ever
yet
justifi'd
the
Piety
of
his
intentions
,
or
commended
the
justness
of
his
methods
.
But
to
speak
plainly
,
it
is
not
the
Usury
,
but
the
Lending
that
has
been
found
beneficial
.
Lending
indeed
is
a
great
Act
of
Charity
,
and
so
necessary
,
that
as
the
world
stands
,
it
could
scarce
stand
without
it
:
But
I
hope
there
may
be
Lending
without
Usury
.
If
the
minds
of
men
were
universally
formed
into
that
Charitable
and
Benign
Temper
,
in
which
they
came
out
of
the
hands
of
God
at
first
,
they
would
give
what
they
could
spare
,
and
lend
what
they
could
not
give
,
and
compassionately
wish
their
poor
Neighbour
what
they
have
not
to
lend
.
In
a
word
,
they
would
do
to
others
,
as
they
would
that
others
should
do
to
them
;
and
then
I
am
sure
there
would
be
no
need
of
such
a
thing
as
Usury
,
to
be
a
Vehicle
for
Charity
.
If
there
be
at
this
day
a
necessity
of
Usury
,
it
is
but
such
an
one
as
the
lusts
of
men
have
made
;
if
there
be
any
Charity
in
it
,
it
is
to
the
Usurers
sweet
self
;
it
begins
at
home
,
and
we
must
thank
the
providence
of
God
more
than
the
kind
intention
of
the
Usurer
,
if
it
do
not
end
there
too
:
for
I
durst
make
any
Usurer
his
own
Casuist
here
,
to
say
what
is
his
Predominant
Consideration
in
his
Usurious
Contracts
,
the
relief
of
his
Neighbour
,
or
his
own
gratification
.
But
is
there
any
reason
why
another
man
should
make
gainful
Purchases
or
Bargains
with
my
Money
,
and
I
not
share
with
him
in
the
gain
?
To
this
is
answer'd
,
that
there
is
no
reason
to
enforce
me
to
lend
my
Money
to
make
other
men
Rich
,
the
poor
are
the
object
of
lending
as
well
as
of
giving
.
To
lend
to
the
rich
to
make
them
still
Richer
,
is
somewhat
like
giving
to
the
poor
,
to
make
them
Idle
.
But
if
you
have
such
an
excessive
kindness
for
a
Rich
Friend
,
that
you
will
make
him
still
Richer
,
you
may
either
lend
him
your
Money
freely
,
or
share
with
him
in
the
hazzard
,
and
so
for
ought
I
know
you
may
safely
share
with
him
in
the
gain
.
But
can
God
spread
a
Table
in
the
Wilderness
;
can
he
provide
for
Orphans
,
without
this
ingenious
expedient
of
Usury
?
Yes
sure
he
can
:
and
they
have
the
greatest
security
imaginable
that
he
will
;
for
he
has
as
it
were
taken
them
into
his
own
Attributes
,
stiling
himself
the
Father
of
the
Fatherless
.
However
there
are
many
ways
of
paying
Paul
and
not
rob
Peter
to
do
it
,
many
ways
of
securing
and
improving
the
Portions
of
Orphans
,
and
not
be
beholden
to
Usury
.
And
if
there
were
none
,
it
were
better
that
all
the
Orphans
in
the
World
broke
,
than
that
the
Commands
of
God
should
be
broke
:
Fait
Justitia
etiam
ruente
Coelo
.
MEDITAT
.
XXXII
.
Authorities
for
Usury
considered
.
ALthough
Usury
defend
it self
mostly
by
Arguments
,
yet
of
late
it
does
somewhat
insist
upon
Authority
too
;
and
those
Divine
and
Humane
:
As
for
Divine
Authority
,
I
think
they
despair
of
finding
any
thing
in
the
Old
Testament
to
countenance
it
;
but
they
have
some
hopes
of
better
encouragement
in
the
New
.
This
,
I
confess
,
one
would
think
strange
,
that
the
Gospel
should
fall
short
of
the
Law
;
and
that
Charity
should
be
more
coldly
recommended
in
that
,
than
in
this
;
and
that
Christians
should
be
allowed
a
greater
Severity
against
their
Brethren
than
the
Jews
,
who
yet
were
allow'd
them
for
the
hardness
of
their
hearts
.
This
,
I
say
,
at
the
first
sight
,
may
seem
strange
;
the
most
charitable
Author
in
the
Gospel
should
make
void
the
Law
in
this
point
of
Charity
,
who
in
all
other
things
of
Morality
perfected
and
fulfilled
it
;
that
he
that
made
angry
words
,
and
lustful
looks
,
to
be
Murder
and
Adultery
,
which
never
before
were
taken
to
be
so
,
should
make
Usury
not
to
be
unlawful
,
which
ever
before
was
taken
to
be
so
.
Not
〈◊〉
did
I
say
?
Nay
,
if
there
be
good
Divinity
in
〈◊〉
Parabolical
Argumentations
,
he
makes
it
the
duty
〈◊〉
all
his
Followers
.
For
so
it
must
be
inferr'd
from
the
Parable
,
Mat.
25.
27.
Thou
oughtest
to
have
put
my
money
to
the
Exchangers
.
If
we
will
understand
the
Text
literally
,
we
must
make
it
the
undispensible
duty
of
all
Christians
to
be
Usurers
;
and
we
must
say
,
that
none
but
Usurers
shall
be
saved
:
For
it
follows
,
v.
30.
Cast
the
unprofitable
Servant
into
outer
dark●ss
.
But
these
Doctrines
the
greatest
Usurer
in
the
world
,
I
suppose
,
will
think
too
too
abominable
.
The
meaning
of
the
Parable
then
,
is
the
same
with
that
of
the
unjust
Steward
in
Luke
16.
and
they
are
both
no
more
than
this
,
that
if
the
men
of
this
world
are
so
set
upon
the
world
,
that
they
will
maintain
and
increase
their
Estates
even
by
Usury
and
Knavery
,
it
will
be
an
errand
shame
for
Children
of
Light
not
to
improve
the
Grace
of
God
,
and
work
out
their
own
salvation
with
great
Zeal
and
Diligence
,
and
the
Covetousness
and
Craftiness
of
earthly
Mammonists
about
so
mean
a
thing
as
an
Estate
or
Livelihood
,
will
at
last
condemn
the
coldness
and
carelesness
of
professing
Christians
about
the
important
matters
of
Eternity
.
This
is
plainly
the
Scope
of
the
Parable
,
which
alone
can
be
formed
into
a
Doctrine
:
But
if
any
witty
Usurer
will
needs
raise
Doctrines
from
the
Parabolical
Phrase
and
Mode
of
Speech
,
let
him
preach
those
two
which
I
named
at
first
,
and
let
him
add
this
third
Doctrine
,
which
seems
most
naturally
to
flow
from
the
Conjunction
Illative
in
the
27th
verse
,
That
is
it
the
manner
and
property
of
covetous
and
unjust
men
,
to
improve
their
money
by
Usury
.
View
the
Context
well
,
and
see
whether
this
be
not
the
most
natural
Doctrine
,
Thou
knowest
that
I
reap
where
I
sowed
not
,
and
gather
where
I
have
not
strew'd
:
That
is
,
thou
knew'st
that
I
was
a
Greedy
,
Griping
,
Unjust
Man
;
what
then
?
How
shouldst
thou
have
behav'd
they
self
,
according
to
this
apprehension
that
thou
had'st
of
me
?
Why
,
thou
oughtest
therefore
to
have
put
out
my
Money
to
Usury
.
Now
if
any
man
will
confess
himself
to
be
an
unjust
and
rapacious
Person
,
let
him
take
Usury
by
the
authority
of
this
Text
;
for
it
is
of
these
alone
that
the
Text
declares
,
that
it
is
their
manner
to
put
their
Money
to
the
Exchangers
.
The
Humane
Authority
that
is
brought
for
Usury
,
is
the
Law
of
the
Land
,
and
some
modern
Writers
.
As
for
the
Law
of
Land
,
it
is
fit
that
great
Reverence
should
be
had
thereunto
;
and
it
is
a
thousand
pities
,
that
so
sacred
a
thing
as
that
should
establish
Iniquity
.
But
what
,
does
this
Law
command
Usury
?
No
,
that
is
not
pretended
.
Does
it
allow
it
?
Yea
it
seems
to
allow
it
,
inasmuch
as
it
limits
,
and
restrains
it
.
This
is
no
concluding
Argument
.
If
a
Physician
say
to
his
Patient
,
You
must
not
drink
above
such
a
quantity
of
Wine
,
it
will
be
your
death
if
you
do
;
it
does
not
follow
that
he
may
safely
drink
so
much
:
to
may
be
for
all
that
,
that
the
Physician
had
rather
he
drunk
none
at
all
.
I
have
not
seen
the
Statute
of
the
Queen
,
but
I
have
read
in
good
Authors
,
that
that
Statute
forbids
all
Usury
,
and
afterwards
lays
a
great
Penalty
upon
all
those
that
exceed
such
a
measure
.
This
amounts
but
to
a
very
weak
allowance
.
But
suppose
the
Law
of
the
Land
had
more
expresly
allow'd
Usury
for
the
hardness
of
Mens
hearts
,
and
for
preventing
the
greater
Exactions
and
Oppressions
;
't
is
onely
in
pursuance
of
that
known
state
Maxime
,
Better
an
inconvenience
than
a
mischief
.
What
if
Usury
be
,
and
be
permitted
in
France
,
Spain
,
Italy
,
Rome
,
&c.
What
if
it
be
every
where
and
suffer'd
;
says
Bishop
Jewel
in
the
afore-quoted
place
?
So
the
Devil
is
every
where
,
and
suffer'd
:
and
so
are
the
Stews
suffer'd
in
France
,
Spain
,
Italy
,
Lombardy
,
Naples
,
Rome
,
and
Venice
.
The
Canaanites
were
among
the
People
of
God
,
and
suffered
:
but
they
were
as
Goads
in
their
sides
,
and
Thorns
in
their
Eyes
.
As
these
was
suffer'd
and
as
the
Stews
and
suffer'd
,
and
as
the
Devil
is
suffer'd
,
so
,
and
no
otherwise
are
Usurers
.
But
above
all
Arguments
and
Authorities
,
the
Authority
of
some
Modern
Divines
of
great
Note
,
has
given
the
greatest
Encouragement
to
the
Practice
of
Usury
.
It
cannot
be
deny'd
but
that
Calvin
,
Bucer
,
Zanchy
,
and
some
other
Divines
of
late
,
have
spoken
favourably
of
Usury
,
and
have
found
out
some
distinctions
to
justifie
some
kinds
thereof
,
unknown
to
all
the
Learned
Fathers
that
went
before
them
.
I
will
not
stand
to
consider
what
necessities
in
time
of
persecution
put
them
upon
this
great
Project
;
but
will
a
little
consider
of
Mr.
Calvins
mind
in
this
matter
;
and
then
what
a
kind
of
Usury
,
and
how
qualified
it
must
be
,
that
he
allows
.
It
is
very
evident
that
Calvin
had
much
rather
there
were
no
Usury
in
the
World
then
any
,
by
what
he
says
in
one
of
his
Epistles
,
In
Rep.
bene
Constituta
,
&c.
In
a
well
constituted
Common-wealth
,
no
Usury
is
to
be
endur'd
;
but
ought
altogether
to
be
cast
out
of
the
Society
of
Men
:
To
practice
Usury
is
a
disingenuous
way
of
Trading
,
and
unbecoming
a
Pious
and
Honest
Man
.
In
his
Harmony
upon
the
Pentateuch
,
I
read
these
words
,
Fieri
vix
potest
quin
foeno
nis
exactione
exhauriantur
inopes
,
&
prope
exugatur
eorum
sanguis
.
Again
,
Permissum
fuit
gentibus
foenerari
,
quod
discrimen
Lex
Spiritualis
non
admittit
.
Again
,
Certe
minime
vid
etur
licitum
filiis
Dei
,
quod
prophani
quoque
homines
detestati
sunt
.
Scimus
ubique
&
semper
exosum
&
in
fame
fuisse
foeneralorum
nomen
.
And
again
,
Foenus
quidem
exercere
,
cum
inter
pudendos
&
turpes
quaestus
duxerint
profani
Scriptores
,
multo
minus
tolerabile
est
inter
filios
Dei
.
And
after
he
had
given
his
Opinion
that
all
Usury
without
exception
is
not
to
be
condemn'd
,
and
allow'd
some
Usury
,
so
it
be
exercis'd
according
to
that
Golden
Rule
,
Do
not
to
another
what
thou
would'st
not
should
be
done
to
thy self
;
and
had
laid
down
two
Cases
wherein
he
thinks
Usury
lawful
(
which
I
will
relate
hereafter
)
fearing
lest
any
one
should
incourage
himself
too
far
from
what
he
had
said
,
Nolim
quidem
meo
patrocinio
Usuras
fovere
,
atque
utinam
nomen
ipsum
abolitum
esset
è
mundo
.
By
all
which
we
plainly
perceive
what
good
opinion
this
learned
Man
had
of
Usury
,
he
would
be
accounted
no
Patron
of
it
:
But
a
Patron
he
must
be
,
because
say
the
Usurers
,
He
does
not
simply
condemn
all
Usury
.
Well
,
if
Mr.
Calvin
must
against
his
will
Patronize
Usury
,
I
hope
they
will
give
him
leave
to
determine
what
Usury
he
Patronizes
,
and
with
what
limitations
;
which
is
the
second
thing
I
was
to
consider
.
To
make
Usury
Lawful
,
he
lays
down
these
following
Rules
:
-
1.
That
a
man
do
not
make
a
Trade
or
a
Custom
of
it
.
-
2.
That
it
be
not
practis'd
upon
the
Needy
.
-
3.
If
a
man
be
not
so
addicted
to
gain
,
but
that
he
be
still
ready
furnish't
,
and
willing
to
furnish
his
poor
Neighbour
freely
.
-
4.
That
the
Rule
of
Christ
be
ever
our
Touch-stone
,
to
deal
no
otherwise
then
we
would
be
dealt
with
.
-
5.
That
the
Borrower's
Gain
be
so
much
more
at
least
as
the
Usurers
Interest
comes
to
.
-
6.
That
no
prejudice
be
done
to
the
Common-wealth
.
-
7.
That
which
never
exceeds
the
Stint
set
by
the
Law
.
And
Zanchy
another
Patron
of
Usury
,
says
that
the
Usury
which
he
himself
and
Calvin
and
Bucer
defended
,
was
to
be
thus
qualified
,
that
if
it
appear
the
Borrower
doth
gain
little
or
nothing
,
and
if
he
lose
of
the
Principal
,
thou
must
bear
part
of
the
loss
.
And
now
I
wish
that
every
one
that
takes
encouragement
from
the
Arguments
of
these
Divines
to
practice
Usury
,
would
conscientiously
observe
their
Restrictions
also
in
practising
of
it
;
and
then
I
believe
that
though
Usury
should
be
found
never
so
lawful
,
yet
there
would
be
no
Usurers
.
MEDITAT
.
XXXIII
.
What
Usurers
are
Lovers
of
the
World
.
ACcording
to
my
method
propounded
,
it
now
onely
remains
to
shew
what
Usurers
are
Lovers
of
the
World
.
But
this
I
cannot
well
do
,
till
I
have
premis'd
,
that
some
things
are
abusively
call'd
Usury
,
or
that
all
things
are
not
Usury
that
look
like
it
,
or
are
called
by
that
Name
.
In
the
last
Meditation
I
had
occasion
to
quote
out
of
Calvin
upon
the
Pentateuch
,
that
his
opinion
was
,
that
there
are
some
kinds
of
Usury
lawful
;
and
he
names
to
:
I
am
wholly
of
his
opinion
,
that
those
two
things
are
just
and
lawful
;
but
here
I
differ
from
him
,
I
do
not
think
they
are
proporly
Usury
.
So
that
although
these
two
things
be
lawful
,
yet
still
all
Usury
may
remain
unlawful
.
The
things
he
instances
in
are
these
:
First
,
To
receive
satisfaction
for
the
loss
or
damage
,
that
I
have
really
suffer'd
by
a
mans
keeping
my
Money
,
beyond
the
time
that
I
lented
it
him
,
for
it
is
just
that
the
Borrower
should
repay
my
loss
that
I
sustain
for
his
sake
and
by
his
fault
.
Bishop
Jewel
speaking
of
the
difference
between
Usury
and
Interest
,
confesses
Interest
to
be
lawful
,
which
he
explains
thus
,
I
lend
my
Neighbour
Twenty
pound
freely
without
Usury
to
such
a
day
,
for
I
am
then
to
pay
it
upon
an
Obligation
of
my
own
,
I
have
no
more
but
this
,
and
if
I
fail
of
payment
,
I
must
forfeit
Five
pounds
.
This
Neighbour
fails
me
,
whereby
I
lose
Five
Pounds
.
If
I
require
that
Five
Pounds
of
him
,
it
is
Interest
,
not
Usury
,
and
its
just
.
In
Usury
I
seek
to
be
a
gainer
;
in
Interest
,
I
onely
seek
to
be
no
loser
,
which
stands
with
Equity
and
Conscience
.
But
then
this
loss
of
mine
must
be
really
sustain'd
:
For
says
Calvin
himself
in
the
place
afore
cited
,
Semper
excogitant
homines
astuti
capti
unculas
quibus
deum
illudant
,
&c.
Thus
,
whereas
all
men
abhorr'd
the
name
of
Usury
,
an
other
name
was
found
to
escape
the
odium
by
an
honest
colour
,
and
so
they
call
it
Interest
,
as
if
it
were
onely
a
compensation
of
their
loss
,
Quanti
intererat
pecuniae
suae
usu
carere
.
But
there
is
no
kind
of
Usury
which
men
may
not
put
this
specious
pretence
uppon
:
for
whosoever
has
present
Money
,
when
he
is
to
lend
it
,
will
pretend
it
may
be
profitable
to
him
to
buy
,
or
trade
,
or
get
some
kind
of
gain
withal
daily
,
so
there
will
always
be
place
for
compensation
,
when
no
Creditor
can
lend
his
Money
without
loss
.
Thus
the
name
of
Interest
,
whereas
in
truth
,
't
is
the
same
with
Usury
,
is
the
covering
of
an
odious
matter
.
But
alas
that
ever
men
should
think
by
Cavil
to
elude
the
Judgment
of
God
,
where
integrity
alone
can
be
our
defence
.
The
Jews
did
prevaricate
partly
after
the
same
manner
,
the
word
Neshek
that
comes
from
biting
sounded
very
harsh
:
therefore
because
no
man
was
willing
to
be
accounted
a
hungry
Dog
,
that
fed
himself
by
biting
others
;
they
found
out
a
Sanctuary
for
their
shame
,
they
call'd
it
Tarbith
,
that
is
,
increase
.
But
God
to
meet
with
these
Fallacies
,
condemns
Usury
both
by
the
name
of
biting
and
increase
,
Lev.
25.
36.
Ezek.
18.
12.
God
does
antervert
all
vain
excuses
,
and
in
general
condemns
Quamlibet
sortis
accessionem
,
whatever
is
more
than
the
principal
.
I
have
the
more
fully
transcrib'd
the
words
of
this
Author
,
because
he
is
taken
to
be
a
Patron
of
Usury
,
and
to
obviate
that
old
thred
bare
Argument
For
Usury
,
of
Damnum
ex
lucro
cessante
.
To
say
I
have
really
sustained
damage
,
by
not
having
my
Money
paid
at
my
time
prefixt
,
and
therefore
I
require
satisfaction
for
that
damage
,
is
good
Sense
,
and
good
Divinity
,
for
ought
I
know
;
but
it
is
not
Usury
:
but
to
say
I
have
sustained
damage
because
I
might
possibly
have
gain'd
by
that
Money
some
other
way
,
is
not
good
Logick
;
for
that
which
may
be
,
may
also
not
be
:
neither
is
it
good
Divinity
,
that
therefore
I
should
oblige
my
Neighbour
or
his
Heirs
,
to
make
me
a
satisfaction
for
the
want
of
this
possible
gain
;
for
I
might
have
Traffic'k
with
my
Money
,
and
possibly
I
might
have
lost
by
so
doing
:
and
does
not
the
avoiding
of
a
possible
loss
sufficiently
recompence
the
loss
of
a
possible
gain
.
The
possible
,
but
uncertain
hopes
of
gain
,
which
either
the
Usurer
or
the
Borrower
do
conceive
,
must
not
set
the
rate
and
value
upon
the
the
thing
lent
,
but
the
present
intrinsical
worth
of
it
.
The
other
thing
that
Mr.
Calvin
instances
in
as
a
sort
of
lawful
Usury
is
,
If
I
lend
a
rich
Man
a
part
of
a
great
Sum
of
Money
to
buy
Land
with
,
may
I
not
receive
a
proportionable
part
of
the
actual
Rents
,
or
profits
of
Land
,
till
my
Money
be
repaid
me
?
This
he
says
is
lawful
,
and
I
know
no
body
that
denies
it
;
but
I
deny
it
to
be
Usury
:
it
looks
rather
like
a
kind
of
Partnership
,
or
Temporary
joynt
purchasing
.
Nay
if
a
man
will
lend
his
Money
to
another
for
any
gainful
use
,
and
runs
the
hazard
of
the
Principal
,
he
may
,
for
ought
I
know
,
without
Usury
,
warrantably
contract
for
an
equitable
part
of
the
Gain
,
when
it
shall
be
actually
received
,
allowing
for
the
pains
and
charge
of
the
Borrowers
in
managing
it
.
If
a
man
,
weary
of
the
business
of
the
World
,
will
give
his
stock
of
money
to
another
,
engaging
him
to
maintain
him
whil'st
he
lives
,
he
parts
with
the
Principal
,
it
is
a
Gift
with
a
condition
,
it
is
no
Usury
,
says
Bishop
Jewel
in
his
fore-quoted
Comment
upon
1
Thess.
4.
6.
I
will
add
further
,
That
to
receive
a
Gratification
or
Acknowledgment
in
any
kind
for
money
,
or
other
things
lent
,
is
not
in
its
own
nature
Usurious
,
nor
simply
unlawful
.
God
never
intended
to
bind
men
up
from
Gratitude
,
nor
to
forbid
them
to
render
one
good
turn
for
another
.
If
my
Neighbour
lend
me
money
freely
and
charitably
,
and
I
happen
to
be
advantaged
,
and
much
be-friended
by
his
courtesie
,
and
am
so
grateful
and
ingenuous
,
as
to
requite
his
kindness
in
any
thing
wherein
I
can
,
and
do
it
freely
,
without
his
contracting
for
it
,
or
requiring
it
,
I
cannot
understand
how
my
Gratitude
should
make
him
an
Usurer
,
so
long
as
his
Lending
was
freely
,
and
my
Acknowledgment
uncontracted
and
unconstrain'd
.
So
that
in
stead
of
saying
there
are
some
sorts
of
Usury
lawful
,
let
us
say
there
are
some
lawful
things
that
look
like
Usury
,
yet
are
not
it
,
and
we
are
all
agreed
.
But
if
we
would
know
who
are
the
worldly
Usurers
,
(
though
I
do
not
excuse
any
from
being
so
)
it
is
evident
that
these
that
follow
are
of
that
sort
:
Such
as
exceed
the
Limits
of
the
Laws
of
the
Land
either
directly
or
indirectly
;
who
,
unto
Usury
,
superadd
those
Monsters
of
Procuration
and
Continuation
,
commit
Iniquity
to
be
punished
by
the
Judge
,
and
are
accounted
Oppressors
even
by
the
modester
sort
of
Usurers
.
For
a
Man
(
especially
a
Divine
)
to
require
Usury
,
where
no
profit
has
been
made
of
the
Principal
,
yea
,
where
the
very
Principal
has
miscarry'd
;
and
that
of
his
Friend
,
to
whom
he
is
beholden
,
and
to
extort
it
too
,
every
one
will
say
is
a
black
Character
:
But
perhaps
few
believe
that
there
is
any
such
;
neither
should
I
,
if
I
had
not
seen
and
known
them
.
To
make
a
Trade
of
Usury
,
and
to
get
ones
Living
out
of
the
Sweat
of
other
Mens
Brows
,
is
condemned
for
an
idle
wicked
Life
,
even
by
the
favourablest
Censors
,
yea
,
by
the
very
Patrons
of
Usury
.
To
bind
Men
and
their
Friends
,
and
their
Heirs
and
Executors
,
to
make
a
certain
advantageous
Return
of
an
uncertain
hazardous
Employment
of
money
,
is
very
Cruel
,
and
an
Atheistical
confronting
of
Divine
Providence
.
To
be
content
our
Neighbor
should
be
subjected
to
all
Casualties
,
and
to
take
no
further
care
but
to
secure
our
own
profit
,
is
filthily
selfish
,
and
somewhat
like
the
ill
condition'd
Generation
,
of
whom
Christ
Jesus
complain'd
;
who
laid
great
and
heavy
burdens
upon
the
backs
of
others
,
which
they
themselves
refus'd
to
touch
with
the
least
of
their
Fingers
.
To
seek
our
own
advantage
or
enrichment
by
the
hurt
or
detriment
of
others
,
is
flatly
against
the
Law
of
Lovers
,
and
the
Golden
Rule
of
Charity
,
which
the
Law
commends
,
and
the
Gospel
magnifies
and
enforces
.
To
make
the
poor
pay
for
the
use
of
Money
or
any
other
thing
,
which
is
meerly
for
the
relief
of
their
necessities
,
is
by
the
most
favourable
Interpreters
granted
to
be
directly
against
the
plain
Letter
of
the
Law
;
even
by
those
I
say
,
who
allow
a
little
stricter
dealing
with
the
Rich.
Let
the
Usurers
of
England
clear
themselves
of
these
spots
,
if
they
can
;
if
they
cannot
,
let
them
sit
down
with
the
mark
of
the
World
upon
them
,
till
they
can
.
MEDITAT
.
XXXIV
.
Disswasives
from
the
Love
of
the
World
,
from
the
Consideration
of
our
Profession
.
WHat
shall
I
say
more
?
How
shall
I
come
closer
?
Having
examin'd
Man
in
his
Moral
Capacity
,
and
now
in
his
Political
,
wherein
he
is
more
discernable
than
in
that
;
Modesty
will
not
suffer
me
to
come
any
nearer
:
for
I
know
not
how
,
except
I
should
digito
monstrare
&
dicere
hic
est
;
except
I
should
call
men
by
their
Names
,
and
say
,
thou
John
,
or
Thomas
,
or
Richard
,
or
Robert
,
or
the
like
,
art
a
Lover
of
the
World
.
These
two
things
I
am
sure
of
,
that
there
are
but
two
sorts
of
people
in
the
whole
World
,
viz.
The
Lovers
of
God
,
and
the
Lovers
of
the
World
;
and
that
the
former
of
these
are
blessed
,
and
shall
be
yet
more
blessed
;
the
later
are
miserable
and
accursed
.
Who
can
chuse
but
infer
from
hence
,
that
it
is
most
absolutely
necessary
for
every
man
to
examine
himself
,
which
sort
of
men
he
belongs
to
.
I
have
given
what
assistance
I
can
in
this
important
Enquiry
;
which
I
think
is
the
highest
service
that
can
be
done
for
the
Sons
of
Men
;
except
it
be
those
endeavours
which
are
directly
used
to
disintangle
the
Souls
of
Men
from
the
love
of
the
World
,
and
to
engage
them
in
the
love
of
the
Father
.
It
is
not
in
me
(
alas
)
to
fashion
the
Affections
of
Men.
(
Oh
thou
blessed
Soveraign
Creator
,
and
Searcher
,
Maker
and
Mender
of
Hearts
,
put
in
thy
Hand
by
the
hole
of
the
Door
,
that
the
Bowels
of
Men
may
be
mov'd
to
thee
.
Come
into
thy
Temple
,
O
God
,
and
let
not
that
sacred
thing
,
the
Hearts
of
Men
,
be
any
longer
a
place
of
Merchandize
,
a
Den
of
Thieves
!
)
But
though
I
cannot
change
the
minds
of
Men
,
yet
as
I
have
shew'd
sufficient
Reason
why
they
should
be
chang'd
,
so
I
can
propound
motives
to
induce
them
●o
labour
after
a
change
:
〈◊〉
the
House
must
be
cleansed
from
its
filth
and
rubbish
,
b●fore
the
Glory
of
the
Lord
will
fill
it
.
I
〈◊〉
therefore
with
some
disswasives
from
the
Predominant
Love
of
the
World
:
and
here
I
will
content
my self
with
a
few
of
many
.
First
,
If
we
make
any
reckoning
of
our
Noble
Title
of
Christians
and
Disciples
of
Christ
Jesus
;
if
it
be
any
thing
to
us
that
we
have
enterrained
the
Gospel
,
and
are
disting●●sht
from
Heathens
;
let
us
cast
out
this
Predomi●●●●
▪
Love
of
the
World
;
otherwise
we
shall
bear
the
name
of
Christians
,
but
be
of
the
Nature
of
Heathens
.
A
Name
,
though
never
so
Honourable
,
is
but
little
available
in
any
case
;
but
I
am
sure
in
the
Case
of
Religion
it
s
not
available
at
all
,
without
a
Nature
,
either
to
the
present
Comfort
,
or
future
Happiness
of
Men.
Why
a
Christian
loving
the
World
,
is
but
in
name
onely
distinguisht
from
a
Heathen
.
And
truly
methinks
this
is
but
a
small
Honour
or
Consolation
either
.
Who
can
reasonably
bless
himself
that
he
is
not
an
Unbeliever
,
when
in
the
mean
time
he
is
an
Hypocrite
?
Nay
rather
,
will
not
the
Heathen
,
adjudg'd
to
a
more
tolerable
condemnation
hereafter
,
bless
himself
that
he
was
not
a
Christian
,
and
had
not
so
many
obligations
laid
upon
him
to
forsake
this
World
,
nor
such
clear
Revelation
as
we
have
of
another
.
It
had
been
a
goodly
Errand
indeed
for
Christ
to
come
into
the
World
,
and
to
gather
together
a
company
of
Disciples
,
only
to
bear
his
Name
,
but
really
not
to
differ
from
other
men
,
nor
from
what
they
themselves
were
before
.
Was
it
worthy
of
his
Blood
,
can
we
think
,
to
purchase
to
himself
a
People
peculiar
onely
in
Nominal
Relation
?
Why
certainly
under
the
specious
Title
of
Christians
,
we
are
still
Heathens
indeed
and
in
truth
,
if
our
Predominant
Love
and
Care
be
of
and
for
the
things
of
this
World
!
For
so
the
Heathen
are
describ'd
by
our
Lord
himself
,
to
have
their
minds
mainly
upon
worldly
things
,
Mat.
6.
32.
After
these
things
do
the
Gentiles
seek
.
And
he
would
have
his
Disciples
to
differ
from
the
Gentiles
in
their
seekings
and
lovings
as
well
as
in
their
professing
.
MEDITAT
.
XXXV
.
Further
Disswasives
from
the
Consideration
of
the
Nature
of
our
Souls
.
SEcondly
,
If
we
value
our selves
onely
as
men
,
Creatures
of
Noble
Natures
and
large
Capacities
,
let
us
consider
that
the
World
with
all
its
Trinity
of
Riches
,
Pleasures
and
Honours
,
in
Inferior
and
Inadequate
to
our
Souls
;
below
our
Faculties
,
and
insufficient
to
our
Necessities
.
'T
is
justly
accounted
dishonourable
for
Persons
of
Noble
Extraction
or
Ingenious
Education
to
mingle
themselves
with
persons
,
or
in
things
mean
and
unsuitable
to
them
,
as
if
it
were
a
debasing
and
degrading
of
themselves
:
but
if
this
mixture
be
a
familiarity
,
't
is
still
worse
;
and
if
this
familiarty
be
an
Union
,
't
is
worst
of
all
.
What
a
stir
and
a
clatter
do
we
make
about
a
Gentleman
marrying
his
Maid
,
or
a
Lady
her
Groom
.
Great
Indignation
arises
to
the
Gentry
of
the
Neighbourhood
presently
,
and
much
wonderment
to
the
rest
.
But
the
Soul
of
the
meanest
man
,
matching
with
the
most
splendid
Object
in
the
Creation
,
and
uniting
its
self
thereunto
,
incurs
a
far
sorer
Censure
,
and
requires
a
far
greater
pity
.
The
Sun
stooping
to
Mortal
Clymene
,
or
the
Moon
to
the
Sheperds
Boy
Endimion
,
or
Venus
in
the
Arms
of
dirty
Vulcan
,
or
Jupiter
assuming
Horns
and
Hoofs
,
for
the
sake
of
a
mortal
Mistress
,
or
whatsoever
the
Poets
have
invented
to
the
disparagement
of
their
wanton
Deities
,
does
but
represent
the
infamous
mixture
which
that
off-spring
of
Heaven
,
the
Soul
of
Man
,
does
make
of
it self
with
things
terrene
and
mortal
.
A
generous
Eagle
preying
upon
Carrion
,
or
a
glorious
Star
falling
from
its
Sphere
,
and
choaking
it self
in
the
dust
;
or
the
Romane
Emperour
catching
Flies
,
are
tollerable
Absurdities
in
comparrison
of
that
abominable
and
mischievous
Choice
which
all
worldly
minded
Men
in
the
World
do
make
.
Does
the
Maker
of
Souls
,
who
best
knows
the
worth
of
them
,
value
one
Soul
,
any
one
Soul
against
the
whole
World
?
And
shall
we
think
a
little
scantling
of
this
World
,
a
fit
match
for
Millions
of
Souls
?
Dost
thou
not
know
,
O
my
Soul
,
that
thou
art
the
Son
of
God
,
the
Brother
of
Angels
,
nay
even
of
the
Angel
of
the
Covenant
by
Adoption
;
and
canst
thou
pitch
and
fix
upon
any
Object
below
God
himself
?
It
is
unreasonable
,
it
is
unjust
,
it
is
sinful
and
shameful
.
Believe
it
,
all
inordinate
love
of
thy self
is
an
Incestuous
,
and
of
other
things
a
Sodomitical
Conjunction
.
And
besides
the
Relation
and
Capacity
of
Souls
,
we
may
distinctly
consider
the
wants
and
necessities
of
Souls
,
which
are
such
,
that
the
World
and
the
fulness
thereof
cannot
supply
or
relieve
.
The
Appetites
and
Thirsts
of
Souls
are
great
and
strong
,
which
the
Creatures
Cistern
can
never
slake
and
quench
.
There
is
a
kind
of
infinity
in
the
lustings
and
cravings
of
Souls
,
which
all
the
Possessions
and
Conquests
of
the
World
could
never
yet
fully
gratifie
;
Curtae
nescio
quid
semper
abest
rei
.
You
may
as
well
imagine
that
Behemoth
that
drinketh
up
Jordan
into
his
mouth
,
should
be
satisfi'd
with
one
drop
of
a
Bucket
,
or
the
wrangling
of
a
hungry
Infant
for
the
full
Breast
,
should
be
from
day
to
day
silent
by
Gawds
and
Rattles
;
as
that
the
Thirsts
of
a
Soul
which
are
after
Rest
and
Happiness
,
should
be
quencht
and
satisfi'd
by
Creature
fulness
.
No
,
no
,
the
whole
World
is
those
Husks
,
that
will
not
fill
the
Belly
of
the
Hungry
Prodigal
:
Take
it
in
all
its
dimensions
,
and
a
Man
may
say
of
it
,
The
Bed
is
too
short
for
a
Soul
to
stretch
it self
upon
,
and
the
Covering
is
too
narrow
for
a
Soul
to
wrap
it self
in
.
To
which
I
may
add
,
That
the
Heart
of
Man
is
also
a
Sacred
Thing
,
a
Thing
Consecrate
to
God
.
The
Prophanation
of
Temples
was
ever
bann'd
,
our
Saviour
was
never
so
transported
with
Zeal
,
as
against
the
Profaners
of
the
Temple
;
but
certainly
to
entertain
the
World
into
our
Hearts
is
greater
Prophaneness
,
than
to
drive
a
Trade
in
the
Temple
,
to
make
a
Dove
House
or
a
Stable
of
it
.
MEDITAT
.
XXXVI
.
From
the
Consideration
of
the
Nature
of
the
World
.
THe
uncertainty
and
unsatisfyingness
of
the
World
,
and
all
worldly
things
,
is
a
popular
Theme
,
which
every
young
Scholar
can
Rhetoricate
upon
and
declaim
against
,
before
he
have
made
any
experiment
of
it
,
or
any
Choice
of
a
better
Object
.
The
Books
of
Men
are
as
full
of
Invectives
against
the
World
,
as
their
Hearts
are
at
the
same
time
of
the
love
of
it
.
He
's
a
very
fool
indeed
that
cannot
repeat
the
words
of
the
wise
Man
,
and
cry
all
is
vanity
:
but
he
's
a
wise
Man
who
heartily
believes
what
he
repeats
,
and
acts
agreeable
to
his
belief
.
The
Poetical
Fancies
do
prettily
resemble
pleasures
to
Syrenes
,
which
sing
sweetly
,
and
by
their
pleasant
voice
and
beautiful
aspect
,
allure
the
Passenger
to
themselves
,
and
then
hugg
him
and
kill
him
.
And
who
can
deny
,
that
this
is
somewhat
like
to
Solomons
whorish
Woman
in
the
Proverbs
.
They
compare
Honour
to
Icarus
his
Wings
,
mounting
him
so
unreasonable
high
,
that
they
are
melted
off
by
the
heat
,
and
so
down
comes
that
aspiring
Mortal
to
a
degree
lower
than
that
from
which
he
arose
;
and
leaves
nothing
behind
him
,
but
a
ridiculous
fame
of
bold
Aspiring
,
Magnis
tamen
excidit
ausis
.
Not
unlike
which
,
is
the
description
that
the
Psalmist
makes
of
man
,
that
is
in
Honour
and
abideth
not
,
He
stands
upon
Pinnacles
indeed
,
but
they
are
very
slippery
ones
,
from
which
he
is
soon
cast
down
into
destruction
.
They
resemble
Riches
to
the
great
Wooden
Horse
,
which
the
silly
Trojans
entertain'd
into
the
very
heart
of
the
City
,
and
rejoyc'd
in
it
as
a
rare
Present
,
sent
them
by
the
Gods
;
but
it
prov'd
full
of
deadly
Enemies
that
presently
Murdered
them
in
their
security
:
And
does
not
the
Apostle
speak
to
the
same
purpose
,
when
he
tells
us
,
That
they
that
will
be
Rich
,
fall
into
Temptations
,
and
a
Snare
,
and
many
hurtful
Lusts
which
drown
Men
in
Perdition
;
and
coveting
after
them
,
is
piercing
ones
self
thorow
with
many
Sorrows
.
I
have
read
of
a
Bird
in
some
parts
of
India
,
that
has
a
Note
,
singing
in
the
language
of
that
Countrey
,
Here
he
is
.
This
he
is
always
singing
,
as
our
Countrey
Cuckows
.
Hereby
many
curious
Travellers
are
invited
to
the
Tree
where
he
sits
,
who
spying
them
come
,
removes
further
to
another
,
and
after
that
to
another
,
still
calling
them
by
the
same
Note
;
whereby
it
has
happen'd
that
many
in
seeking
to
find
the
Bird
have
lost
themselves
.
The
Application
is
easie
:
for
the
things
of
this
World
Invite
,
and
Allure
,
and
Promise
much
Content
,
Lo
Here
it
is
,
And
lo
There
it
is
;
but
no
body
could
ever
light
of
it
there
;
for
when
one
comes
near
them
,
the
deceitful
Birds
take
to
themselves
Wings
,
and
flye
away
;
for
so
the
wisest
of
men
tells
us
in
plain
words
,
Eccles.
5.
10.
He
that
loveth
Silver
shall
not
be
satisfi'd
,
&c.
and
concerning
Pleasures
,
the
same
Wisdome
said
,
That
its
madness
;
and
of
Mirth
,
what
does
it
:
Eccles.
2.
2.
and
concerning
Honour
,
he
thought
the
same
thing
;
for
all
that
comes
(
says
he
)
is
Vanity
.
This
Meditation
is
capable
of
much
enlargement
,
but
it
does
not
need
it
:
Therefore
I
will
dismiss
it
,
and
consider
further
,
Whether
those
things
be
indeed
Riches
,
Pleasures
,
and
Honours
,
which
are
call'd
by
those
names
?
I
suppose
that
these
things
of
the
World
are
not
onely
empty
and
unsatisfying
,
and
therefore
unfit
to
be
the
Object
of
our
Love
,
but
that
they
are
deceitful
,
in
nor
being
what
we
call
them
,
as
well
as
in
not
giving
what
we
expect
from
them
.
Shall
these
sorry
things
deserve
the
name
of
Riches
,
Honour
,
and
Pleasure
,
that
are
full
of
Poverty
,
Disgrace
,
and
Bitterness
?
Can
I
be
properly
said
to
be
Rich
,
when
with
my
Riches
I
am
poor
;
or
Honourable
,
when
with
my
Honours
I
am
the
more
abject
and
slavish
;
or
a
man
of
pleasures
,
when
with
my
pleasures
I
am
the
fadder
?
And
is
it
not
thus
?
The
true
measure
of
riches
is
,
not
how
much
the
more
one
has
,
but
how
much
the
less
he
wants
;
for
riches
were
not
intended
only
that
we
might
have
more
,
but
that
nothing
should
be
wanting
.
Now
consider
that
famous
rich
man
in
the
Gospel
,
for
Example
,
whether
he
was
the
richer
or
the
poorer
for
that
plentiful
Crop
he
reaped
.
This
increase
made
him
sollicitous
and
sleepless
,
made
him
more
indigent
then
he
was
before
;
And
was
it
not
poverty
then
?
For
now
the
Text
tells
us
,
he
wants
bigger
Barns
,
consequently
a
great
many
Workmen
to
build
him
more
,
Servants
and
Cattel
to
manage
his
Husdandry
:
And
I
pray
what
can
poverty
it self
do
more
than
make
a
man
want
?
I
suppose
a
poor
man
in
the
common
sense
to
be
made
rich
;
well
,
he
wants
Men
and
Arms
to
defend
his
riches
,
Servants
to
manage
them
,
a
Retinue
to
wait
upon
him
;
now
he
wants
a
Stately
House
,
and
that
wants
Stately
Furniture
;
he
wants
many
other
things
,
and
those
things
want
many
other
things
still
:
so
that
the
poverty
is
mightily
increased
by
the
mans
being
inrich't
.
And
is
it
not
thus
with
Honours
too
?
Was
not
Haman
base
and
vile
with
all
honour
,
who
was
subject
to
Mordecai
,
a
Captive
,
a
Slave
?
If
it
be
said
it
was
by
accident
;
I
answer
,
that
all
honour
lies
perfectly
at
the
mercy
of
the
People
,
they
kill
or
save
by
the
turning
of
a
Thumb
,
as
they
did
in
the
Arena
of
old
.
It
is
ill
provided
for
proud
men
,
whose
Greatness
depends
upon
a
small
matter
,
which
is
in
the
power
of
the
meanest
man
to
deny
.
And
to
be
a
servant
to
so
many
men
,
and
those
of
the
meanest
too
,
methinks
is
a
great
reproach
.
And
as
for
pleasure
,
I
doubt
not
but
that
honest
self-denying
Urias
had
more
satisfaction
of
mind
in
not
going
home
to
his
Wife
,
than
David
had
in
fetching
her
home
to
him
;
his
denying
of
pleasure
was
pleasant
,
whereas
the
others
pleasure
was
painful
and
shameful
.
And
wilt
thou
O
my
Soul
be
impos'd
upon
;
wilt
thou
be
so
childish
as
to
pursue
a
painted
and
gadding
Butterfly
;
which
either
thou
canst
not
catch
,
or
it
will
weary
thee
to
catch
it
;
or
it
will
at
last
ashame
thee
of
the
pains
and
weariness
that
thou
hast
been
at
in
catching
it
,
when
thou
seest
it
will
not
answer
thy
expectations
?
Nay
worse
,
wilt
thou
follow
a
falsity
,
a
delusion
,
a
shadow
instead
of
a
substance
,
a
name
instead
of
a
thing
?
Wilt
thou
travel
all
the
day
in
pursuit
of
a
Notion
,
and
at
last
it
will
prove
nothing
but
a
Fallacy
?
Is
it
such
an
admirable
atchievement
,
after
all
thy
pains
,
and
ploddings
and
periclitations
of
health
and
case
,
and
soul
and
all
,
to
be
falsly
called
rich
or
honourable
?
Nay
,
nay
,
for
stark
shame
lose
not
the
substance
for
the
shadow
,
and
yet
not
get
that
neither
.
Reckon
rather
,
that
true
riches
stand
in
not
wanting
any
thing
,
then
in
having
much
;
and
not
wanting
depends
upon
not
desiring
;
lessen
thy
desires
,
and
thou
art
truly
and
compendiously
become
rich
.
If
thou
desirest
many
worldly
things
to
make
thee
happy
,
thou
both
missest
of
thy
happiness
(
which
these
things
can
never
afford
)
and
loosest
a
great
part
of
thy self
too
in
the
enquiry
;
for
look
how
many
desires
do
distract
thee
,
so
many
bits
and
parcels
of
thy self
are
wanting
;
every
Concupisence
runs
away
with
a
piece
of
thee
.
To
think
to
be
made
happy
by
the
addition
of
more
worldly
things
,
is
just
as
if
one
should
go
about
to
make
up
an
entire
Garment
all
of
Patches
.
MEDITAT
.
XXXVII
.
From
the
Consideration
of
the
Nature
of
Love
.
WHen
I
begin
to
think
of
the
Nature
of
Love
,
I
see
a
wide
Field
open
,
wherein
I
might
either
tire
my self
,
or
lose
my self
.
I
will
therefore
confine
my
Mind
to
the
Meditation
of
the
Nature
of
Love
,
as
it
is
,
Giving
,
Transforming
,
Uniting
,
and
Subjecting
:
These
are
Four
famous
Properties
of
it
,
to
give
away
the
mind
to
the
Object
,
to
assimulate
it
to
it
,
to
unite
it
,
and
to
subject
it
thereunto
.
From
every
one
of
which
will
arise
a
strong
Disswasive
from
the
Love
of
the
World
.
He
that
loves
gives
;
And
what
does
he
give
?
He
gives
his
heart
,
he
gives
himself
.
The
Text
seems
to
justify
this
Notion
,
That
predominant
loving
is
a
giving
away
of
the
Heart
to
any
Object
—
My
Son
give
me
thy
heart
.
He
that
predominantly
loves
God
,
gives
him
his
heart
;
And
it
is
true
on
the
other
hand
,
that
the
Covetous
Man
is
given
to
the
World
,
and
the
Sensualist
is
given
to
Pleasures
,
Anima
est
ubi
amat
non
ubi
animat
:
The
Soul
that
loves
,
sojourns
abroad
all
the
while
,
and
is
anothers
,
not
its
own
.
He
that
loves
God
,
gives
himself
to
God
,
and
dwelleth
in
him
;
which
giving
away
of
our selves
is
most
advantageous
.
For
in
lieu
of
this
poor
gift
,
our selves
,
we
receive
God
,
who
is
infinitely
better
than
Ten
thousand
Selves
:
But
he
that
by
Love
gives
himself
to
the
World
,
parts
with
the
best
he
has
,
even
himself
,
for
nothing
.
He
gives
himself
to
that
which
can
give
him
nothing
back
again
,
cannot
so
much
as
love
him
:
In
which
respect
I
doubt
not
to
affirm
,
that
the
Covetous
Man
is
the
greatest
Prodigal
in
the
World
;
he
parts
with
that
which
is
most
precious
for
no
price
at
all
.
For
to
allude
to
our
Saviour
,
he
hath
nothing
in
Exchange
for
his
Soul
.
Again
,
Let
us
a
little
consider
the
Assimulating
Nature
of
Love
.
As
he
that
looks
into
a
Glass
,
even
by
looking
into
it
,
makes
a
face
therein
;
so
he
that
loves
,
even
by
loving
,
contracts
a
similitude
.
No
Man
loves
God
,
but
he
forthwith
necessarily
becomes
God-like
.
How
precious
and
honourable
must
this
love
be
then
,
that
makes
this
blessed
Transformation
?
And
how
vile
and
dishonourable
is
that
worldly
love
,
that
transforms
Man
into
Money
,
nay
into
Muck
!
The
Poets
tell
of
a
covetous
King
that
turn'd
all
he
toucht
into
Gold
;
but
lo
here
a
stranger
sight
,
the
Covetous
Worldling
,
turning
even
himself
into
Gold
by
loving
it
.
Wouldst
thou
be
content
,
O
Man
,
that
God
should
turn
thee
into
Gold
or
Silver
,
into
House
or
Land
?
Why
then
wilt
thou
make
this
voluntary
Transformation
of
thy self
?
And
yet
so
it
is
,
thou
becomest
the
thing
that
thou
lovest
;
even
as
a
lump
of
Brass
,
Cast
and
Carv'd
into
the
shape
of
a
Man
,
is
said
to
be
a
man
;
but
cut
the
Effigies
of
a
Beast
upon
it
,
and
it
will
be
call'd
a
Lion
or
a
Dog
.
Yea
more
than
so
,
the
nature
of
Love
is
not
only
Assimulating
but
Uniting
.
The
Soul
of
Man
is
no
otherwise
united
to
any
Object
but
by
Love
;
this
makes
him
as
much
one
with
God
,
as
he
is
capable
,
if
God
be
his
best
belov'd
Object
;
and
it
makes
him
one
with
the
World
,
if
that
be
his
darling
;
even
one
with
a
Whore
,
if
he
be
by
love
joyn'd
unto
her
.
The
Particles
of
some
Worms
cut
off
,
seek
to
be
united
to
the
Head
:
sure
I
am
that
man
(
who
is
call'd
a
Worm
and
no
Man
)
being
by
his
Apostacy
cut
off
from
God
,
ought
ever
to
be
enquiring
after
his
Original
,
and
seeking
to
be
re-united
to
the
blessed
Object
from
which
at
first
he
is
so
unhappily
divorc'd
.
In
a
word
,
the
nature
of
all
created
love
is
to
subject
the
Heart
to
the
Belov'd
Object
:
Qui
aliquo
fruitur
,
ei
necesse
est
ut
per
amorem
subdatur
.
He
that
loves
God
above
all
,
confesses
that
he
needs
him
above
all
;
and
seeks
to
be
made
happy
,
in
conjunction
with
something
more
excellent
than
himself
is
▪
which
is
but
reasonable
,
and
indeed
honourable
.
And
so
he
that
loves
the
World
Predominantly
,
proclaims
his
need
of
,
and
dependance
upon
the
World
,
in
the
enjoyment
of
which
,
he
expects
himself
to
be
happy
;
which
is
unreasonable
and
shameful
.
The
covetous
Rich
Man
does
not
so
properly
possess
the
World
,
as
indeed
is
possest
by
it
,
the
World
has
the
command
of
his
Heart
,
therefore
it
is
his
Master
;
and
he
is
the
worst
of
Slaves
,
as
giving
himself
into
a
voluntary
bondage
,
and
that
to
the
vilest
and
meanest
of
Masters
.
What
place
in
the
Creation
shall
I
assign
to
that
man
that
loves
the
lowest
things
;
for
by
loving
,
he
makes
himself
lower
than
they
;
and
it
will
puzzle
all
Philosophy
to
tell
where
to
place
that
man
,
that
is
lower
than
the
lowest
.
Shake
off
these
shameful
Fetters
,
O
my
Soul
,
burst
this
Yoke
:
thou
art
call'd
to
liberty
,
renounce
this
Ahominable
servitude
;
and
reckon
that
if
for
an
Hand-Maid
to
be
Heir
to
her
Mistress
,
is
a
matter
of
Pride
,
for
a
Mistress
to
e●slave
her self
to
her
Hand-Maid
,
is
matter
of
shame
and
reproach
.
The
gracious
Creator
hath
plac'd
thee
in
a
noble
degree
and
rank
of
the
Creatures
,
the
lines
are
fallen
to
thee
in
a
good
place
;
do
not
wilfully
degrade
thy self
by
forsaking
thy
station
and
thrusting
thy self
down
below
the
lowest
,
to
thy
eternal
disparagement
and
amazement
:
Lest
,
whilst
thou
stand'st
in
a
mixture
of
disdain
,
and
pity
,
beholding
the
mighty
Nebuchadnezzar
herding
himself
with
the
Oxen
;
thou
plunge
thy self
into
a
more
dishonourable
condition
then
this
,
and
suffer
thy self
to
be
ridden
by
thy
own
Beast
.
MEDITAT
.
XXXVIII
.
From
the
Consideration
of
the
Nature
of
the
Love
of
the
World
,
Idolatrous
and
Adulterous
.
HAving
briefly
considered
what
the
World
is
,
and
what
Love
is
,
I
will
now
put
them
together
,
and
a
little
consider
what
Worldly
Love
is
.
And
indeed
I
cannot
think
of
any
thing
abominable
,
but
I
find
it
to
be
that
.
Methinks
I
hear
the
Pathetical
words
of
the
blessed
one
,
fou●●●●g
in
my
ears
,
Oh
do
not
that
abominable
thing
that
I
hate
(
Jer.
44.
4.
)
It
seems
that
all
sin
is
abominable
and
hated
of
Gods
Soul
:
But
if
one
thing
may
be
said
to
be
more
abominable
than
another
,
I
doubt
not
but
Predominant
Worldly
Love
,
is
the
most
abominable
of
all
things
;
as
having
in
it
the
nature
of
all
those
things
,
which
are
of
all
sober
Judges
accounted
most
abominable
.
I
will
confine
my self
to
five
or
six
of
the
worst
that
I
can
think
of
.
And
here
I
will
begin
this
black
Roll
with
Idolatry
.
This
is
confest
by
all
Christians
to
be
an
abominable
thing
,
insomuch
that
that
very
part
of
the
Christian
World
which
we
most
suspect
of
it
,
are
as
studious
to
excuse
it
,
as
they
are
bold
to
commit
it
:
And
there
is
a
great
deal
of
reason
why
all
men
professing
the
knowledge
of
the
true
God
,
should
abominate
Idolatry
,
when
they
hear
him
in
his
Word
so
passionately
charging
the
World
against
it
,
so
terribly
threatning
the
Commission
of
it
,
and
read
what
lamentable
Devastations
he
made
amongst
the
Jews
because
of
it
;
which
the
Prophet
excuses
by
a
strange
expression
,
The
Lord
could
no
longer
bear
,
because
of
their
Idolatry
,
Jer.
44.
22.
But
as
abominable
as
it
is
,
the
Love
of
the
World
is
in
it
.
What
the
Apostle
says
of
one
Branch
of
it
,
by
the
same
Argument
,
that
Covetousness
is
Idolatry
;
Pride
and
Sensuality
are
no
better
.
The
highest
Act
of
Worship
is
Love
,
consequently
,
he
that
loves
the
praise
of
Men
,
more
than
the
praise
of
God
,
that
is
a
lover
of
Pleasures
more
than
of
God
,
is
a
down
right
Idolater
.
Gold
and
Silver
need
not
to
be
made
into
Images
,
to
be
objects
of
admiration
:
He
that
loves
and
delights
,
and
trusts
in
them
chiefly
,
has
given
the
Worship
peculiar
to
God
to
them
,
and
made
them
his
God
already
.
Idols
may
be
,
and
commonly
are
set
up
,
as
properly
in
the
Heart
as
in
Houses
,
Ezek.
14.
3.
and
Idolatry
as
well
committed
,
by
the
inclinations
of
the
Will
,
as
by
the
bending
of
the
Knee
.
There
cannot
be
more
palpable
Idolatry
in
the
world
,
than
making
that
a
God
to
ones
self
,
which
is
none
:
Is
not
the
Sensualist
an
Idolater
in
the
most
proper
speech
,
whose
Belly
is
his
God
,
as
the
Apostle
phraseth
it
.
By
the
like
propriety
of
speech
,
one
may
say
of
the
proud
Gallant
,
that
he
makes
his
Back
his
God
;
nay
an
Horse
,
an
Hawk
,
or
an
Hound
,
may
be
as
truly
an
Idol
to
a
Christian
,
as
a
Calf
is
to
an
Egyptian
.
A
second
abominable
thing
that
I
think
of
,
is
Adul●●ry
.
Whatever
favourable
Opinion
this
Wicked
and
Wanton
Age
has
entertain'd
of
this
Vice
,
I
'm
sure
the
Holy
God
accounts
it
abominable
,
and
ordained
in
his
Common-wealth
of
the
Jews
,
that
the
Adulterors
should
be
stoned
to
Death
.
Such
is
the
Opinion
that
God
has
of
Adultery
,
that
he
most
usually
by
his
Prophets
compares
that
incomparable
sin
of
Idolatry
to
it
,
and
calls
it
going
a
Whoring
after
other
Gods
.
It
must
needs
be
a
foul
pattern
by
which
that
Monster
of
Idolatry
is
drawn
.
And
is
not
the
love
of
the
World
Adultery
?
Is
not
the
heart
of
Man
as
much
dedicate
and
due
to
God
,
as
any
Mans
Wife
is
peculiar
to
him
.
Do
Men
justly
complain
of
great
wrong
done
to
them
,
and
may
not
God
as
justly
complain
of
the
alienation
of
Hearts
?
May
not
God
reasonably
be
offended
that
such
a
vile
thing
as
Mundanes
should
be
his
Rival
,
and
defile
the
Heart
of
Man
;
which
he
esteems
his
greatest
Jewel
.
It
's
plain
by
the
judgement
of
the
great
Searcher
of
Hearts
,
that
she
that
lusts
after
another
Man
,
more
than
her
own
Husband
,
is
a
Whore
,
and
has
already
committed
Adultery
with
him
in
her
Heart
.
It
must
needs
be
,
that
the
Soul
that
lusts
after
and
cleaves
to
any
Object
more
than
to
God
(
to
whom
Souls
are
most
nearly
related
,
and
to
whom
they
are
most
firmly
bound
)
is
abominably
Unchast
and
Adulterous
in
her
loves
.
Souls
have
no
way
of
playing
the
Whore
but
by
mis-loving
:
and
by
how
much
the
meaner
the
Object
of
their
love
is
,
so
much
the
groffer
and
more
shameful
their
Adultery
.
So
that
the
Soul
Prostituting
it self
to
the
World
,
is
not
only
Adulterous
but
indeed
Sodomitical
in
this
Conjuction
.
For
t
is
all
one
with
lying
down
before
a
Beast
,
which
is
forbidden
by
the
law
,
abhorr'd
of
Nature
,
and
damned
by
the
gentile
Theology
,
under
the
Fable
of
Pasiphae
and
her
Bull
,
and
their
Monstrous
off
spring
,
the
Minotaur
,
Vencr
is
Monument
a
nefandae
.
MEDITAT
.
XXXIX
Of
the
Blasphemy
and
Sacriledge
of
Worldly
Love
.
A
Third
abominable
thing
that
I
think
of
,
is
Blasphemy
.
To
speak
evil
of
God
,
injuriously
,
reproachfully
,
of
the
Deity
,
may
justly
be
accounted
horrible
amongst
the
Servants
of
the
true
God
;
when
it
was
judged
abominable
even
by
the
Heathens
,
whose
Gods
themselves
were
abominable
.
Paul's
Companions
had
like
to
have
been
pull'd
in
pieces
by
the
Zealous
Ephesians
,
for
disparaging
Diana
:
and
the
onely
way
that
the
Town
Clark
could
take
to
appease
the
multitude
,
was
to
tell
them
whatsoever
people
said
of
her
,
Diana
was
a
very
brave
Goddess
;
and
to
deny
that
Paul's
Companions
were
Blasphemers
of
her
:
for
he
knew
well
enough
that
if
such
a
horrible
thing
as
Blasphemy
were
prov'd
against
them
,
the
people
would
not
have
stay'd
for
any
Judicial
Sentence
to
be
past
upon
them
.
Now
,
there
is
a
Blasphemy
of
the
Heart
as
well
as
of
the
Tangue
.
So
the
Fool
Blasphemes
,
who
says
in
his
heart
there
is
no
God
:
and
so
do
all
they
that
either
●scribe
to
God
what
he
is
not
,
as
Ignorance
or
Injustice
,
or
deny
to
him
what
he
is
,
as
Omniscience
and
Omnipotence
;
or
else
ascribe
that
to
the
Creature
,
which
onely
and
of
right
belongs
to
him
.
Thus
every
Idolater
,
who
gives
Divine
Worship
to
a
Creature
,
is
a
manifest
Blasphemer
of
God
;
and
so
are
all
Predominant
Lovers
of
the
World
,
who
by
the
Predominant
pursuit
of
the
World
,
do
declare
they
expect
happiness
from
the
Creature
,
which
is
onely
to
be
found
in
God
and
in
the
enjoyment
of
him
.
It
may
seem
harsh
,
when
't
is
spoken
in
plain
words
,
that
every
covetous
,
proud
,
and
sensual
Soul
is
a
Bla●●●emer
;
but
there
is
nothing
truer
nor
scarce
plainer
.
I
do
not
speak
of
any
single
Act
of
Blasphemy
that
these
Worldlings
are
guilty
of
,
but
indeed
they
live
in
a
constant
and
continued
strain
of
Blasphemy
.
Is
it
not
evident
that
all
these
Men
seek
Happiness
,
Rest
,
Satisfaction
,
in
the
great
abundance
of
Worldly
Things
.
It
is
obvious
to
every
one
,
that
they
do
insatiably
pursue
them
;
there
can
be
no
cause
of
this
assign'd
,
but
that
they
fancy
and
promise
to
themselves
some
satisfaction
and
happiness
in
the
enjoyment
of
them
:
And
is
not
this
plainly
to
ascribe
to
the
Creature
,
that
felicitating
and
filling
Vertue
,
which
individually
belongs
to
the
Creator
?
Is
it
not
to
give
the
Glory
and
Essence
and
Incommunicable
Attributes
of
God
to
another
?
Does
not
he
disparage
a
Fountain
of
Living
Waters
,
who
repairs
to
a
broken
Cistern
,
to
quench
his
Thirst
?
Does
not
he
disparage
the
nature
of
Bread
,
who
passes
it
by
,
and
seeks
to
fill
his
Belly
with
Husks
?
That
which
is
a
disparagement
to
these
,
if
it
be
committed
against
God
,
is
Blasphemy
.
He
is
the
only
Root
and
Center
of
Souls
,
and
to
take
up
in
any
thing
below
him
,
as
an
ultimate
rest
and
satisfaction
,
does
highly
dishonour
him
,
and
plainly
Blaspheme
him
.
How
justly
may
it
be
answer'd
to
this
Worldly
Crew
,
at
the
last
day
,
when
finding
their
miserable
disappointment
,
they
shall
seek
to
enter
into
everlasting
Rest
:
I
know
you
not
,
you
have
receiv'd
your
Consolation
,
you
have
had
your
Reward
;
in
your
life
time
,
you
received
your
good
things
.
Get
ye
to
your
Gods
therefore
of
Gold
,
of
Silver
,
and
such
other
Worldly
Deities
,
to
which
all
a
long
you
Blasphemously
ascrib'd
a
filling
and
satisfying
Vertue
.
The
poor
woman
in
the
Gospel
,
that
had
spent
all
her
Living
upon
Physicians
,
and
could
get
no
Cure
,
was
indeed
after
admitted
to
a
touch
of
the
Hem
of
the
Garment
of
Jesus
,
and
healed
.
But
they
that
spend
all
their
Heart
upon
the
World
,
seeking
for
rest
in
the
things
that
cannot
afford
it
,
shall
not
find
it
,
when
they
come
to
seek
it
where
it
is
.
No
,
no
,
it
s
just
that
they
that
blasphemously
make
this
World
their
God
,
should
be
dispos'd
of
with
the
God
of
this
World
.
The
Fourth
abominable
thing
that
I
think
of
,
is
Sacril●dge
,
or
a
Robbing
of
God
.
How
abominable
a
thing
this
is
,
one
may
easily
discern
by
those
Pathetical
words
of
God
himself
,
Mal.
3.
8.
Where
he
asks
as
it
were
with
wonderment
:
Will
a
Man
rob
God
?
It
can
scarce
be
thought
that
there
should
be
any
such
bold
Villany
in
the
Nature
of
things
.
The
Heathens
accounted
it
a
fearful
thing
to
rob
their
god
,
who
indeed
possest
nothing
.
Every
body
know
how
Prometheus
was
fastned
to
Mount
Caucasus
,
and
had
a
Vulture
perpetually
assign'd
to
feed
upon
his
Liver
,
for
defrauding
Jupiter
at
a
Feast
,
putting
him
off
with
Bones
cover'd
with
Fat
,
when
he
got
the
best
Morsels
to
his
own
Trencher
,
and
stealing
Fire
from
Heaven
.
Which
Sacriledge
Jupiter
did
so
much
stomach
,
as
Lucian
somewhere
tells
the
story
,
that
he
thought
instead
of
being
bound
to
Mount
Caucasus
,
he
deserv'd
the
whole
Mountain
to
be
thrown
upon
him
,
and
instead
of
one
Vulture
,
he
deserv'd
sixteen
to
torment
him
.
Are
they
esteem'd
to
rob
God
,
who
with-held
Tithes
and
Offerings
from
him
;
and
shall
not
they
be
much
rather
so
esteem'd
,
who
deny
him
their
Hearts
?
Our
hearts
are
due
to
God
,
he
requires
them
,
My
Son
give
me
thy
heart
;
this
is
his
great
Commandment
,
Thou
shalt
love
the
Lord
thy
God
with
all
thy
Heart
.
The
heart
of
man
is
most
sacred
,
the
very
Temple
,
the
living
Temple
of
the
living
God
:
and
if
it
be
accounted
abominable
Sacriledge
,
to
steal
holy
Vessels
out
of
the
Temple
;
what
shall
we
call
it
,
when
we
steal
the
Temple
it self
?
So
do
all
they
that
with-hold
their
Hearts
from
God
,
and
bestow
them
upon
the
World
.
MEDITAT
.
XL.
Of
the
Ingratitude
and
Perjury
of
Worldly
Love
.
THe
next
abominable
thing
that
I
can
think
of
,
is
Ingratitude
:
A
thing
so
abominable
,
that
the
very
Heathen
by
the
light
of
Nature
every
where
ery
out
upon
it
with
the
sharpest
invectives
imaginable
.
I
need
name
none
of
them
,
having
once
quoted
that
famous
Aphorism
of
theirs
,
Qui
Ingratum
dixerit
omnia
dixit
,
Call
a
man
ungrateful
,
and
you
call
him
all
that
naught
is
.
But
yet
there
are
degrees
here
,
and
some
kind
of
Ingrati●●de
is
more
abominable
than
other
:
Of
all
the
kinds
,
ingratitudes
towards
God
is
the
worst
;
and
or
all
Ingratitude
towards
God
,
the
giving
away
of
the
Heart
is
the
worst
;
and
to
give
it
to
such
●
vile
thing
,
a
hurtful
thing
,
and
his
Enemy
too
,
makes
it
still
worse
.
God
has
given
us
all
the
good
we
have
,
yea
even
that
good
that
is
given
us
by
our
Parents
,
Tutors
,
Patrons
,
Benefactors
,
he
is
the
D●●r
of
it
.
And
for
all
this
he
looks
for
nothing
from
us
but
that
we
should
love
him
:
And
is
it
no●
Monstrous
Injustice
and
Ingratitude
,
to
deny
him
that
.
He
gave
us
these
very
heart●
;
and
shall
we
go
and
give
them
to
his
and
our
own
profest
Enemy
?
Talk
no
more
of
the
abomi●●●●●ness
of
the
graceless
Lads
that
kill'd
their
Masters
with
their
Pen-knives
,
of
Abs●lom
taking
up
Arms
against
his
Father
,
of
Rebellious
Subjects
pursuing
their
King
to
death
,
by
those
very
Swords
〈◊〉
〈◊〉
put
into
their
hands
,
of
the
Churl
that
denied
a
Meals
Meat
to
him
that
had
kept
all
his
Flock
in
the
Wilderness
:
one
covetous
Man
out
does
them
all
,
and
every
Predominant
Lover
of
the
World
,
〈◊〉
denys
his
heart
to
the
God
that
gave
it
him
,
is
〈◊〉
abominable
than
all
they
.
It
was
a
very
cut●●ng
Reflection
that
our
Saviour
made
upon
the
ungrateful
people
,
amongst
whom
he
converst
,
I
have
done
many
good
works
am●ng
you
,
for
which
of
these
is
it
,
that
ye
stone
me
?
And
what
shall
he
be
able
to
answer
,
to
whom
the
Father
of
Mercies
shall
put
this
Question
;
I
have
made
thee
what
thou
art
,
I
have
given
thee
what
thou
hast
;
for
which
of
these
Mercies
is
it
,
that
thou
hatest
me
?
If
it
be
answer'd
,
Nay
Lord
,
wherein
did
I
hate
thee
?
It
will
soon
be
reply'd
,
to
the
Eternal
silencing
of
the
ungrateful
Wretch
,
in
as
much
as
thou
didst
not
love
me
,
thou
hated'st
me
;
thou
didst
not
love
me
,
for
if
any
man
love
the
World
,
the
love
of
the
Father
is
not
in
him
.
But
I
will
adjourn
the
further
Prosecution
of
this
to
some
following
Meditations
,
concerning
motives
to
the
Love
of
God
,
and
consider
the
last
abominable
thing
,
which
the
Love
of
the
World
is
,
and
that
is
Perjury
.
The
Jews
of
our
Saviours
time
,
had
very
broad
Consciences
,
and
many
fowl
things
they
made
a
shift
to
swallow
,
such
as
Revenge
,
Hatred
of
Enemies
,
Neglect
of
poor
Parents
,
and
the
like
;
yet
Perjury
was
such
a
Morsel
as
they
could
never
get
down
:
though
they
had
made
void
many
of
the
Commands
of
God
,
yet
for
stark
shame
they
left
this
standing
in
its
full
force
,
Thou
shalt
not
forswear
thy self
,
but
shalt
perform
to
thy
Lord
thy
Vows
.
What
Opinion
the
Heathen
had
of
Perjury
,
appears
by
the
strange
punishments
that
they
say
the
gods
inflicted
upon
Laomedon
King
of
Troy
,
for
falsifying
the
Promissory
Oath
that
he
had
made
to
Neptune
and
Apollo
;
which
vengance
did
not
onely
light
upon
him
and
his
Age
,
but
reacht
unto
posterity
.
So
that
many
years
after
,
they
cry'dout
,
Laomedonteae
luimus
perjuria
Trojae
.
Herod
,
that
could
digest
Murder
and
Incest
(
hard
bits
one
would
think
)
yet
boggled
at
Perjury
;
though
the
Oath
was
a
rash
one
and
made
but
to
a
Girl
,
and
that
upon
no
valuable
consideration
neither
,
yet
his
stomach
(
as
vitated
as
it
was
)
so
nauseated
Perjury
,
that
he
would
perform
it
.
It
seems
it
was
accounted
by
them
an
abominable
Blasphemy
,
to
call
God
to
Witness
to
a
lie
,
to
make
truth
it self
a
lyar
;
but
let
the
promise
be
made
to
whom
it
would
,
how
much
more
abominable
must
it
needs
be
,
when
that
promise
is
made
to
God
?
That
is
at
the
same
time
,
to
defraud
and
blaspheme
the
Majesty
of
Heaven
:
And
so
do
all
they
who
solemnly
in
the
presence
of
God
covenant
and
swear
to
fight
under
his
Banner
against
the
World
,
and
afterwards
turn
to
the
World
,
and
enter
into
a
Covenant
of
Friendship
with
that
which
they
had
once
declar'd
their
deadly
Enemy
.
Mercury
in
the
Fable
,
stomach'd
●t
grievously
,
that
Battus
should
betray
him
to
himself
—
Et
me
mihi
perfide
prodie
,
Me
mihi
prodis
Certainly
more
intollerable
affront
cannot
be
put
upon
the
Majesty
of
Heaven
,
than
that
men
should
swear
by
him
to
him
,
and
then
forsake
him
;
making
themselves
at
once
guilty
of
Fraud
and
Blasphemy
,
which
all
the
Lovers
of
the
World
do
If
now
there
be
anything
abominable
in
Idolatry
,
Adultery
,
Blasphemy
,
Sacrilege
,
Ingratitude
,
Perjury
,
the
Predominant
Love
of
the
World
must
needs
be
abominable
even
to
amazement
,
which
is
really
all
these
;
and
what
needs
,
what
can
be
said
more
to
disswade
us
from
it
?
O
Merciful
God
,
who
alone
canst
effectually
deal
with
the
Hearts
of
Men
,
perswade
us
thorowly
of
the
undefiling
Nature
of
thy
Love
,
that
we
may
make
it
our
great
study
,
to
keep
our selves
unspotted
of
the
World
.
MEDITAT
.
XLI
.
General
Motives
to
the
Love
of
God
.
AND
now
address
thy self
,
O
my
Soul
,
to
the
last
and
sweetest
part
of
thy
work
,
to
Meditate
of
som
powerful
Motives
to
enflame
thy self
,
and
the
rest
of
the
benumn●d
World
,
with
the
Love
of
God
.
Strengthen
me
,
O
my
God
,
this
once
,
not
that
I
may
be
reveng'd
upon
,
but
that
I
may
perform
the
greatest
kindness
to
thine
Enemies
,
by
rescuing
them
out
of
their
miserable
bondage
,
and
inlarging
their
Souls
in
the
most
pure
and
generous
love
of
thee
!
I
let
down
my
Net
once
more
,
not
without
thy
Command
;
Oh
that
by
thy
gracious
Assistance
and
Blessing
,
I
may
enclose
a
number
of
Souls
;
and
translate
those
,
who
all
their
days
have
swam
in
Earthly
delights
,
and
in
the
brackish
Sea
of
this
World
,
into
the
sweet
Rivers
of
Pleasures
that
are
at
thy
right
hand
,
or
rather
into
the
pure
Fountain
of
Peace
,
and
Joy
,
and
Pleasure
,
which
thou
art
,
for
evermore
.
And
here
methinks
I
have
the
whole
World
,
and
all
the
Individuals
therein
,
thronging
about
me
,
each
offering
its
Vote
,
each
offering
it self
an
Orator
,
to
plead
the
Cause
of
God
.
The
holy
Psalmist
in
his
148
Psalm
calls
upon
the
whole
Creation
,
Heaven
,
and
the
Heaven
of
Heavens
,
and
the
Waters
that
be
above
the
Heavens
,
the
Earth
,
and
the
Deeps
,
and
all
the
Inhabitants
of
all
those
,
Angels
,
and
the
Hosts
of
God
,
the
Lights
of
Heaven
,
Vapors
,
and
flying
Fowls
of
the
Air
,
all
Men
great
and
small
,
young
and
old
,
Beasts
and
Cattel
,
and
Creeping
Things
,
and
all
Vegetables
;
I
say
he
calls
upon
them
to
Praise
and
Celebrate
the
Lord
:
but
methinks
,
I
hear
all
these
calling
upon
me
and
all
Mankind
,
to
love
the
Lord
,
and
to
delight
our selves
greatly
in
our
God
.
For
certainly
there
is
nothing
in
the
Creation
,
but
does
plainly
declare
the
Loveliness
of
God
,
and
whatsoever
does
so
,
does
as
good
as
Preach
and
say
,
Oh
love
the
Lord
ye
Children
of
Men.
But
I
see
I
shall
lose
my self
in
this
immensity
;
I
will
therefore
confine
my self
to
some
few
Topicks
from
whence
to
fetch
Arguments
and
Motives
to
the
Love
of
God
.
The
nature
of
our
Christian
Profession
,
the
Nature
of
our
own
Souls
,
the
Nature
of
God
,
the
Nature
of
Love
,
the
Nature
of
the
Love
of
God
,
will
furnish
us
with
powerful
Motives
to
the
Love
of
God
,
as
well
as
all
these
with
the
Nature
of
the
World
and
of
Worldly
Love
,
●urnisht
us
with
disswa●●ves
from
the
Love
of
the
World
.
For
there
is
as
much
excellency
in
the
Nature
of
God
,
and
of
the
Love
of
God
,
to
recommend
them
,
as
there
is
unsuitableness
and
unsatisfyingness
in
the
World
,
or
abominableness
in
Worldly
Love
to
disparage
them
.
〈◊〉
〈◊〉
no
hard
thing
for
a
devout
Mind
to
fetch
mighty
〈◊〉
the
Love
of
God
from
the
same
Heads
,
(
the
Argument
being
a
little
altered
)
from
which
the
diss●●asives
from
the
Love
of
the
World
were
fetcht
.
As
for
Example
,
if
we
should
therefore
not
love
the
World
,
because
it
is
unsuitable
and
insufficient
to
us
,
and
not
that
which
it
seems
to
be
;
then
we
should
therefore
love
God
,
because
of
his
infinite
fulness
,
and
because
he
is
the
onely
substantial
and
agreeable
good
.
If
we
should
therefore
not
love
the
World
,
because
by
loving
,
we
give
,
we
assimulate
,
we
unite
,
we
subject
our selves
to
the
World
,
if
this
be
the
Nature
of
Love
,
then
what
can
be
more
excellent
and
advantagious
to
us
,
than
the
Love
of
God
?
If
we
should
therefore
not
o●e
the
Word
,
because
the
love
of
the
World
is
Abominable
,
Idolatrous
,
Adulterous
,
Blasphemous
,
Sacrilegious
,
Ungratful
,
and
Perjurious
.
The
Love
of
God
being
on
the
contrary
Excellent
and
Divine
,
Pure
,
Chast
,
Just
▪
Ingeniou●
,
and
Reasonable
,
ought
mightily
to
allure
and
attract
us
unto
it self
:
And
so
of
the
rest
.
But
here
also
I
should
be
tempted
to
be
too
large
,
I
will
therefore
limit
my self
to
a
few
Considerations
which
I
have
found
most
powerful
over
my
own
Soul
:
Oh
would
it
might
please
God
,
to
bless
them
with
a
mighty
Influence
,
that
they
may
come
to
the
Hearts
of
those
,
into
whose
hands
they
may
come
.
MEDITAT
.
XLII
.
A
Particular
Motive
to
the
Love
of
God
.
FIrst
,
I
am
wont
to
consider
that
God
loves
us
best
of
any
one
▪
The
Law
of
Nature
suggests
,
yea
dictates
and
requires
this
,
that
we
love
those
that
love
us
;
our
Saviour
takes
it
for
granted
that
all
men
do
this
,
because
the
worst
of
men
do
it
:
yea
the
very
Beasts
do
it
,
Saevis
inter
se
conveni●
Ursis
:
Nay
it
seems
that
there
is
a
kind
of
an
agreement
in
Hell
,
and
an
Order
and
Amity
amongst
the
Devils
,
else
their
Kingdom
could
not
stand
:
If
two
cannot
walk
together
except
they
be
agreed
,
how
much
less
can
Four
thousand
(
for
so
many
was
a
Roman
Legion
in
our
Saviours
days
)
dwell
together
in
one
Man
without
some
mutual
kindness
.
The
Nature
of
Love
is
sociable
,
it
can
endure
any
thing
but
solitude
;
this
it
can
no
more
endure
,
than
the
Wind
can
endure
to
be
,
and
not
to
blow
.
Now
what
properer
Object
of
Love
can
there
be
,
than
one
that
loves
us
,
or
a
thing
that
is
our
own
.
No
one
is
our
own
so
properly
as
he
that
loves
us
:
I
am
more
truly
possest
of
a
Friend
that
loves
me
,
than
of
a
Child
that
I
carry
in
mine
Arms
,
or
Wife
that
I
lay
in
my
bosome
,
that
cares
not
for
me
.
Of
all
the
World
therefore
God
is
most
ours
,
because
he
loves
us
best
.
The
love
that
comes
from
above
is
strong
:
We
commonly
observe
that
the
love
that
comes
down
from
Parents
upon
their
Children
,
is
stronger
than
that
which
rises
up
from
the
Children
to
their
Parents
.
An
Arrow
falling
from
an
high
,
wounds
deeper
:
What
deep
impressions
then
in
the
hearts
of
Men
,
should
the
Arrows
of
Love
make
,
that
are
shot
from
above
the
highest
Heavens
?
It
is
truly
said
,
That
God
hates
nothing
of
what
he
hath
made
:
His
hatred
of
the
Wicked
and
of
the
Devils
,
if
we
understand
it
aright
,
is
not
so
much
his
hatred
of
them
,
as
their
hatred
of
him
.
There
is
no
such
thing
as
hatred
in
the
pure
Nature
of
God
,
his
Name
is
Love
,
and
certainly
he
is
nam'd
according
to
his
Nature
.
But
speaking
after
the
manner
of
Men
,
he
is
said
to
hate
Evil-doers
,
onely
to
denote
a
contrariety
of
his
Nature
to
Sin
and
Wickedness
;
as
if
one
should
say
Fire
hates
Water
,
or
Light
hates
Darkness
.
It
is
a
passage
of
St.
Bernard
,
somewhere
in
his
Meditations
,
Diligo
te
Deus
plusquam
mea
,
plusquam
meos
,
plusquam
me
.
That
was
a
pure
strain
of
Devotion
,
and
to
be
imitated
by
every
Soul
of
Man
that
understands
the
nature
of
his
Happiness
,
and
Relation
wherein
he
stands
to
God
:
But
if
we
alter
the
Grammar
of
it
,
it
is
as
true
Divinity
still
,
Deus
diliget
me
plusquam
mea
,
plusquam
mei
,
plusquam
ego
,
God
loves
us
better
than
all
our
Friends
loves
us
,
better
than
we
our selves
love
our selves
.
Of
all
our
Friends
,
our
Relations
are
suppos'd
to
love
us
best
;
and
of
all
Relations
,
our
Parents
.
The
Love
of
God
towards
us
therefore
,
is
compared
to
the
love
that
a
Father
bears
to
his
Son
that
serves
him
,
and
a
Mother
to
her
Sucking
Child
.
But
it
infinitely
excels
these
,
for
what
wretched
Mortal
can
pretend
to
love
with
that
strength
and
wisdome
as
God
loves
.
If
we
who
are
by
Nature
evil
and
impotent
Parents
,
can
love
our
Children
tenderly
,
how
much
more
doth
our
Heavenly
Father
?
It
is
our
Saviours
own
Argument
,
and
it
concludes
as
strongly
concerning
loving
,
as
concerning
giving
.
And
if
giving
good
things
be
an
Argument
of
Love
,
God
loves
us
better
than
our
Parents
,
for
he
has
given
us
much
more
then
our
Parents
could
;
for
he
hath
given
us
noble
Souls
,
and
his
Son
to
redeem
them
,
yea
and
he
gave
us
those
very
Parents
themselves
,
who
give
us
any
good
thing
.
He
loves
us
better
than
we
love
our selves
.
I
am
much
taken
with
that
expression
of
the
Satyrist
,
(
speaking
of
the
Gods
,
and
their
Providence
towards
Men
)
Charior
est
ipsis
homo
quam
sibi
.
Gods
love
towards
us
is
purer
and
wiser
than
our
own
.
He
loves
us
so
well
,
that
he
will
deny
us
things
hurtful
to
us
,
though
we
pray
for
them
;
so
well
,
that
he
will
afflict
us
for
our
good
,
though
it
be
sore
against
our
wills
;
so
well
,
that
he
will
remove
us
out
of
this
world
that
we
are
so
fond
of
,
into
a
much
better
,
which
we
poor
Souls
have
little
mind
of
.
MEDITAT
.
XLIII
.
A
further
Motive
to
the
Love
of
God
.
SEcondly
,
I
consider
,
that
I
am
beholden
to
God
,
and
it
is
by
him
that
I
am
able
to
love
any
thing
;
therefore
I
ought
to
love
him
above
all
things
.
The
bare
possession
of
any
thing
,
is
not
the
enjoyment
of
it
:
it
is
not
by
having
,
but
by
loving
things
,
that
we
enjoy
them
.
If
meer
possession
were
enough
,
the
Sparrows
had
enjoy'd
the
Altar
of
God
as
much
as
David
,
and
the
Owls
had
been
as
happy
in
the
full
Barns
of
the
Gospel
rich
M●n
,
as
he
himself
.
Light
is
sweet
,
but
it
is
to
them
that
see
it
;
and
so
are
Meats
and
Drinks
and
Perfumes
,
but
it
is
only
to
them
that
can
taste
and
smell
.
N●buchadnezzar
in
his
distraction
,
when
the
heart
of
a
Man
was
taken
from
him
,
had
no
more
enjoyment
of
his
Princely
treasures
,
than
a
Jack-Daw
or
a
M●●pie
has
of
a
Thimble
or
a
Bodkin
,
that
they
have
hoarded
up
.
Beauty
is
a
pretty
thing
,
but
if
there
were
no
Looking
Glasses
in
the
World
to
represent
it
,
the
Ladies
would
not
be
so
proud
of
it
as
they
are
,
nor
dote
upon
themselves
as
they
do
.
I
durst
appeal
to
the
greatest
Mammonist
in
the
World
,
Whether
he
would
think
it
worth
his
care
and
toyl
to
covet
and
serape
together
great
Masses
of
Money
,
if
he
were
sure
he
should
be
depriv'd
of
the
power
of
taking
any
pleasure
in
it
.
Certainly
if
it
be
Vanity
and
an
Evil
Disease
,
that
a
man
should
have
Riches
,
Wealth
,
and
Honour
,
and
no
power
to
eat
thereof
,
Eccles.
6.
2.
It
must
needs
be
worse
to
have
these
things
,
and
not
be
able
so
much
as
to
love
them
,
or
esteem
them
lovely
.
The
Poets
tell
a
pretty
tale
of
Ap●lle
,
that
having
promised
the
Princess
Cassandra
the
Gift
of
Prophecying
,
for
a
Nights
Lodging
with
her
;
the
afterward
refusing
,
but
he
not
able
to
fal●●sie
his
word
,
he
endow'd
her
with
the
Spirit
of
Prophesie
indeed
,
but
entail'd
this
mischief
upon
it
,
that
though
she
Prophesi'd
never
so
truly
,
she
could
never
be
believ'd
.
Suppose
God
should
give
a
man
all
the
conveniences
,
advantages
,
and
ornaments
imaginable
,
and
should
annex
this
onely
curse
to
them
,
that
he
should
not
be
able
in
any
degree
,
to
take
any
pleasure
in
any
of
them
;
I
wonder
who
would
account
this
man
happy
;
sure
I
am
he
himself
would
not
.
Is
it
not
God
that
gives
us
those
A●●ections
and
that
Power
,
by
which
we
love
any
thing
;
ought
we
not
to
love
him
above
all
things
,
by
whom
it
is
that
we
love
all
things
It
was
a
reasonable
Expostulation
of
the
Prophet
,
He
that
hath
mad●th
Ear
,
shall
no
he
hear
?
And
is
it
not
as
reasonable
to
ask
,
He
that
ha●h
made
the
Ear
,
shall
not
he
be
heard
.
He
that
hath
created
the
affection
of
love
in
us
,
shall
not
he
be
lov'd
.
I
had
rather
never
to
have
been
,
than
not
to
have
been
a
loving
Creature
.
Having
is
nothing
without
enjoying
,
and
there
is
no
enjoying
without
loving
.
If
a
man
have
never
so
beautiful
,
sweet
,
chast
,
vertuous
a
Wife
,
if
he
cannot
love
her
,
it
destroys
all
the
pleasure
of
Relation
—
Etiam
Medio
de
fonte
leporum
surgit
amari
aliquid
.
Now
certainly
if
I
be
beholden
to
God
onely
for
all
the
ple●sure
that
I
take
in
my
Wife
and
Children
,
who
hath
given
me
power
to
love
them
,
it
is
highly
reasonable
that
I
should
love
him
above
them
.
Tell
me
,
●hou
man
of
pleasures
,
Is
there
any
pleasure
in
Meats
,
Sports
,
in
Wine
or
Woman
?
That
very
pleasure
that
thou
takest
in
them
,
ought
in
reason
to
call
thee
off
from
the
intemperate
and
unchast
use
of
them
,
because
it
is
inconsistant
with
the
Love
of
God
,
who
gives
thee
the
power
of
sensating
even
thy
impure
pleasures
.
The
very
Gusto's
of
the
Table
,
and
the
Dalliance
of
the
Bed
,
do
Preach
the
Predominant
Love
of
God
.
And
tell
me
thou
Mammonist
,
dost
thou
love
to
look
upon
thy
Gold
and
Silver
,
dost
thou
take
pleasure
in
beholding
them
with
thine
eyes
?
Is
it
not
highly
reasonable
thou
shouldst
love
God
,
who
hath
enabled
thee
to
love
Gold
.
The
power
of
loving
is
from
God
,
therefore
he
ought
to
be
the
principal
Object
of
our
Love
.
MEDITAT
.
XLIV
.
A
further
Motive
to
the
Love
of
God
.
THirdly
,
I
consider
with
my self
,
and
do
propound
it
to
the
consideration
of
any
Man
,
that
is
in
his
right
Wits
and
his
Senses
,
exercised
to
discern
any
thing
,
that
whatever
is
lovely
in
the
Creature
,
is
from
God
.
Our
Saviour
somewhere
saith
to
Philip
▪
desiring
a
sight
of
the
Father
;
Have
I
been
so
long
with
you
,
and
sayest
thou
shew
us
the
Father
.
q.
d.
What
an
impertinent
request
is
it
,
for
a
man
that
has
so
long
Converst
with
the
Son
,
the
express
Image
of
the
Father
,
to
desire
to
see
the
Father
.
I
may
with
some
reason
wonder
,
and
say
the
same
concerning
every
lovely
Object
in
the
whole
Creation
;
Have
we
seen
so
many
beautiful
Objects
,
and
tasted
to
many
pleasant
things
,
and
can
we
not
in
all
those
see
the
Beauty
,
and
taste
the
Sweetness
of
the
Creator
?
Why
that
whereby
any
thing
is
lovely
is
of
God
.
Deus
est
quodcunque
vides
;
and
so
we
cannot
miss
of
tasting
the
Divinity
in
every
pleasant
Morsel
,
of
smelling
it
in
every
flower
,
of
beholding
it
in
every
sweet
Face
and
Feature
:
Created
good
being
nothing
else
but
a
Reflection
of
the
Uncreated
Goodness
.
The
Wit
and
Ingenuity
for
which
thou
lovest
thy self
,
the
Beauty
and
Symmetry
for
which
thou
lovest
thy
Wife
,
or
any
other
Woman
,
the
Deliciousness
for
which
thou
lovest
Meat
,
or
Drink
,
or
Musick
,
the
Health
and
Honour
for
which
thou
so
much
dotest
upon
the
World
,
is
but
a
drop
issuing
out
of
that
Immense
Ocean
of
Wisdome
,
Beauty
,
Sweetness
and
Perfection
,
which
God
is
.
To
speak
properly
,
The
Excellencies
which
we
see
in
the
several
Creatures
,
are
not
the
Perfections
of
this
or
that
particular
Being
,
but
the
perfections
of
God
;
for
they
are
nothing
but
what
he
made
them
:
and
it
is
by
stamping
his
own
Beauty
and
Goodness
upon
them
,
that
they
are
any
of
them
in
any
kind
good
and
beautiful
;
and
indeed
not
only
the
Perfections
and
Ornaments
of
every
particular
Being
are
of
God
,
but
the
very
thing
it self
.
Because
he
is
,
therefore
we
are
;
for
in
him
we
live
and
have
our
being
.
In
spight
of
all
Grammar
,
I
cannot
but
sometimes
ask
my self
this
strange
question
,
Where
was
I
before
I
was
?
A
little
Philosophy
will
resolve
it
;
whatever
there
was
of
me
,
as
I
was
future
,
and
to
exist
,
was
in
God
;
Ibi
nobilissimum
mei
exemplar
.
All
things
are
in
God
,
I
amongst
the
rest
.
Age
anima
,
repete
illud
unde
prodiisti
,
unde
fuisti
.
There
is
a
great
deal
of
Reason
why
I
should
love
God
more
than
my self
,
who
is
the
Original
and
Womb
of
my
being
;
of
whom
it
is
,
not
only
that
I
am
thus
accomplisht
,
but
that
I
am
at
all
.
And
if
more
than
my self
,
then
certainly
more
than
all
other
things
whose
Being
and
Excellencies
are
derivative
as
well
as
my
own
.
The
Apostle
John
Argues
strongly
,
1
John
5.
1.
Every
one
that
loveth
him
that
begat
,
loveth
him
that
is
begotten
of
him
.
Methinks
I
may
invert
the
order
of
the
words
,
and
argue
with
no
less
clearness
(
for
the
same
Spirit
of
God
justifies
this
Argumentation
also
)
If
any
one
love
that
which
is
begotten
,
he
ought
to
love
him
that
begat
:
If
any
one
love
any
lovely
Creature
,
be
ought
much
more
to
admire
the
Creator
.
If
a
man
delight
in
the
Picture
of
his
Friend
,
and
love
to
contemplate
it
in
his
Chamber
,
how
much
more
will
he
hug
his
Friend
,
the
Original
and
Prototype
,
when
he
hath
him
in
his
Arms
?
Arise
,
O
my
Soul
,
dwell
not
upon
the
lowest
Round
of
the
Ladder
,
but
s●ring
up
by
the
several
Creatures
,
as
by
so
many
ste●●
〈◊〉
till
thou
arrive
at
the
very
Original
of
Beauty
and
Being
.
MEDITAT
.
XLV
.
Further
Motives
to
the
Love
of
God
.
ANd
now
pursue
this
Meditation
a
little
,
and
add
hereunto
,
That
if
all
the
Loveliness
of
the
several
Creatures
be
by
way
of
communication
from
God
,
he
himself
must
needs
be
infinitely
mere
Lovely
.
That
blessed
Supream
Being
,
from
whom
these
Excellencies
are
deriv'd
must
needs
himself
be
more
Excellent
.
The
sweetness
of
the
Stream
must
needs
fall
short
of
the
sweetness
of
the
Fountain
:
as
it
is
true
,
Nihil
dat
quod
non
haber
,
so
it
is
also
,
Nihil
dat
omne
quod
habet
.
All
Created
Perfections
do
flow
forth
from
God
,
as
from
an
infinite
Fountain
,
by
way
of
Redundancy
:
how
inconceivably
infinite
must
the
Fountain
fulness
〈◊〉
be
!
God
hath
given
power
to
Kings
to
kill
the
Body
;
who
would
not
fear
them
?
He
has
given
them
Authority
that
they
can
〈◊〉
to
this
man
,
come
,
and
to
another
do
this
:
and
who
would
not
obey
them
?
How
much
rather
then
ought
we
to
fear
him
that
can
cast
both
Soul
and
Body
into
Hell
;
how
much
rather
ought
we
to
be
obedient
to
the
Supream
Authority
of
Heaven
,
be
in
subjection
to
the
Father
of
Spirits
,
and
live
?
In
like
manner
may
any
devout
mind
Reason
,
God
hath
endowed
the
Souls
of
Men
with
Wisdom
,
Ingenuity
,
Good
Nature
,
gracious
disposition
.
Who
can
chuse
but
love
such
lovely
Objects
as
these
;
nay
rather
who
will
not
love
the
Infinite
Wisdom
,
Be●ig●ity
,
and
Holiness
,
from
which
these
are
but
little
Emmanations
,
and
to
which
they
do
not
bear
so
much
proportion
as
the
small
dust
of
the
Baliance
,
does
to
the
vast
body
of
the
Earth
.
Why
stand
ye
admiring
us
,
or
the
Miracle
,
said
the
Two
Disciples
?
Admire
the
Divine
Jesus
,
by
whose
power
these
mighty
Miracles
are
wrought
.
And
why
stand
ye
gazing
upon
me
,
may
all
Created
Beauty
say
,
Pass
on
to
the
great
Exemplar
,
contemplate
,
admire
,
and
love
the
ravishing
unspotted
Beauty
,
in
comparison
of
whom
I
am
meer
vileness
and
deformity
:
And
why
stand
ye
gazing
upon
me
,
may
all
created
Strength
say
,
may
the
Behemoth
and
the
Leviathan
say
,
Pass
on
from
the
chief
of
the
ways
of
God
,
to
God
himself
;
contemplate
the
Allmighty
,
Adore
and
Reverence
the
Absolute
,
Indefeatable
,
Uncontroulable
,
Unchangeable
,
Eternal
Being
,
compar'd
with
whom
our
strength
.
is
as
straw
,
and
all
our
might
but
as
rotten
wood
.
And
why
stand
ye
sucking
at
me
,
may
all
Created
Sweetness
say
,
may
the
Honey
,
and
the
Honey
Comb
say
,
Go
from
the
Cistern
to
the
Fountain
,
to
the
uncreated
Sweetness
,
entertain
your selves
,
and
fill
your
Souls
with
the
Heavenly
Manna
,
in
comparison
of
which
Fountain
,
all
the
Rivers
of
Created
Pleasures
are
as
the
Waters
of
Marah
,
in
comparison
of
which
Manna
,
all
created
entertainments
are
rather
Husks
than
Bread
,
fitter
for
Swine
than
Souls
.
And
why
dote
ye
on
me
;
may
all
Worldly
Glory
say
,
may
Solomon
in
all
his
Glory
say
,
if
you
will
aspire
,
let
nothing
terminate
your
Covetousness
Ambition
below
the
Supream
Goodness
,
and
the
Inaccessible
Glory
,
the
Glory
of
the
Highest
,
who
hath
stampt
some
little
of
himself
upon
me
,
whereby
I
become
desirable
or
glorious
;
but
in
comparison
of
whose
brightness
,
I
am
a
dark
shadow
,
and
a
total
Eclipse
.
MEDITAT
.
XLVI
.
A
further
Motive
to
the
Love
of
God
.
FIfthly
,
Consider
,
that
to
love
God
,
is
to
gain
God
.
It
may
justly
make
one
wonder
to
see
Men
take
such
pains
to
gain
the
World
,
and
yet
so
indifferently
affected
to
the
enjoyment
of
God
himself
.
Rising
up
early
,
and
lying
down
late
,
and
eating
the
bread
of
sorrows
,
describes
but
a
little
of
that
pains
and
solicitousness
which
men
use
for
gaining
the
World
,
in
comparison
of
that
compassing
of
Sea
and
Land
,
running
of
strange
hazards
,
adventuring
Health
and
Life
,
Soul
and
all
,
in
pursuit
of
Wealth
and
Honour
,
which
we
may
every
where
discern
amongst
the
greedy
Merchants
,
and
Ambitious
Courtiers
and
Warriers
of
the
World
.
And
after
all
this
,
it
proves
that
they
seek
but
a
very
mean
thing
,
that
they
gain
but
a
little
of
that
which
they
seek
,
and
that
they
are
not
satisfied
with
that
which
they
gain
.
Is
it
worth
an
Age
of
pains
to
gain
the
Creature
,
yea
a
small
handful
of
it
,
yea
and
such
an
handful
too
,
as
is
gone
as
soon
as
it
is
well
gain'd
;
and
can
any
Man
that
is
Master
of
his
Reason
,
choose
but
think
it
much
more
worthy
of
all
possible
endeavors
to
gain
the
Creator
,
and
make
the
Supream
good
his
own
?
Our
Saviour
seems
to
make
a
supposition
of
a
thing
not
to
be
suppos'd
,
when
he
speaks
of
a
single
Man
gaining
the
whole
World
(
like
unto
which
there
are
many
Hyperbolical
suppositions
made
in
the
Holy
Scripture
.
)
But
the
gaining
of
God
is
no
Hyperbolical
Supposal
,
but
a
Real
Proposal
.
It
is
sincerely
propounded
to
the
Sons
of
Men
,
and
if
they
fail
of
it
,
it
is
their
own
fault
and
folly
:
It
hath
pleased
God
so
to
constitute
the
Rational
Soul
,
that
nothing
besides
himself
can
be
the
happiness
of
it
:
It
is
impossible
in
the
very
nature
of
the
thing
,
that
any
thing
below
infinite
Truth
and
Goodness
,
should
satisfie
the
Understanding
,
and
Will
of
man
,
or
that
the
same
should
be
any
otherwise
perfected
,
but
in
the
possession
of
this
Blessed
Object
.
It
must
needs
follow
then
,
that
he
is
willing
to
be
enjoy'd
;
else
he
had
been
cruel
to
the
Souls
of
Men
,
in
giving
them
faculties
which
should
never
be
perfected
,
and
Appetites
that
should
alwaies
be
craving
and
never
satisfi'd
.
It
must
needs
be
that
the
Supream
Good
is
most
Communicative
of
himself
,
and
that
he
who
every
where
commands
us
to
give
to
them
that
ask
us
,
and
not
to
turn
away
from
them
that
would
borrow
of
us
,
must
himself
be
infinitely
willing
to
be
found
of
them
that
seek
him
.
This
being
certain
,
it
will
as
certainly
follow
that
the
loving
of
God
,
is
the
enjoyment
of
him
:
Dilige
&
frueris
.
It
is
Love
that
Assimulates
and
Unites
,
and
makes
this
blessed
Object
our
own
.
Solomon
tells
us
,
That
he
that
loveth
Silver
,
shall
not
be
satisfi'd
with
Silver
;
yea
it
is
true
also
,
that
he
that
loveth
Silver
,
oftentimes
does
not
so
much
as
possess
Silver
;
poor
men
may
be
covetous
as
well
as
rich
,
and
there
are
many
in
the
World
no
doubt
,
whose
hearts
do
mightily
hanker
after
the
World
,
that
yet
miss
of
it
;
who
pursue
this
shadow
and
it
flies
from
them
.
But
no
man
ever
set
his
heart
upon
God
and
was
disappointed
of
the
enjoyment
of
him
▪
Though
many
love
Riches
that
never
come
to
be
Rich
,
and
beautiful
Mistrisses
that
are
never
admited
into
their
Embraces
,
yea
and
the
Admirers
of
their
own
Beauty
are
miserably
disappointed
(
Norciss●s
like
,
they
cannot
so
much
as
come
to
a
kiss
of
that
sweet
mouth
that
they
so
fondly
contemplate
in
the
Glass
)
having
no
advantage
of
their
own
fair
Faces
,
save
the
beholding
of
them
with
their
Eyes
;
yet
it
is
far
otherwise
with
the
Lovers
of
God
:
This
most
Beautiful
and
Blessed
Object
is
not
shye
of
himself
,
he
envys
no
good
thing
,
no
not
himself
to
his
Lovers
and
Friends
.
As
the
Benign
Sun
envies
not
,
denies
not
his
precious
Light
,
no
not
to
the
meanest
Inhabitant
of
the
Earth
that
will
but
look
at
him
;
see
him
,
and
you
enjoy
him
;
so
neither
does
the
Father
of
Light
,
deny
himself
to
any
that
do
but
heart●●y
desire
him
;
love
him
,
and
you
enjoy
him
.
For
what
other
way
can
there
be
suppos'd
to
be
of
enjoying
God
?
Every
man
is
alike
nigh
to
God
,
yea
and
the
Devils
as
nigh
as
Men
:
Set
aside
the
loving
of
God
,
and
the
meanest
Man
in
the
World
is
as
much
a
K●●
to
him
as
the
mightiest
,
and
the
Apostate
Spirits
as
near
to
him
as
his
Menial
Servants
,
the
Courtiers
of
Heaven
.
If
we
could
suppose
an
unloving
Soul
to
be
admitted
into
Heaven
,
and
to
be
as
nigh
the
Throne
of
God
as
the
Angels
are
,
this
very
Paradice
would
be
a
Purgatory
to
him
,
and
the
Bosome
of
Abraham
a
Bed
of
Thorns
.
Oh
how
Blessed
,
and
yet
how
easie
a
thing
is
it
to
enjoy
God
?
Love
him
,
and
he
is
your
own
.
If
Kingdoms
could
be
got
with
loving
,
what
man
would
not
be
a
Prince
?
If
great
Fortunes
could
be
obtain'd
by
being
desired
,
who
would
not
be
sure
of
a
Rich
Match
?
If
the
meer
setting
ones
Heart
upon
Silver
and
Gold
,
would
make
them
to
increase
,
the
Prophesy
would
certainly
fail
,
of
having
the
Poor
always
with
us
.
God
is
more
easily
got
than
Gold
.
Believe
in
Jesus
,
and
you
have
him
.
Love
God
and
you
are
possest
of
him
.
Droop
not
thou
meanest
,
obscurest
,
poorest
of
the
Children
of
men
,
come
lift
up
thy
head
and
take
Courage
:
I
shew
thee
a
way
,
a
certain
way
,
an
easy
way
,
how
thou
mayst
be
as
excellent
,
as
rich
,
as
honourable
as
any
of
the
Princes
of
the
Earth
,
as
the
Angels
of
Heaven
:
Love
the
Father
:
for
if
any
man
Love
the
Father
and
the
Son
,
they
will
come
unto
him
and
make
their
abode
with
him
.
Good
God
what
Honour
and
Happiness
is
this
that
thou
bestowest
on
thy
Saints
!
MEDITAT
.
XLVII
.
A
Further
Motive
to
the
Love
of
God
.
TO
this
consideration
might
well
be
added
,
That
the
Lover
of
God
in
gaining
God
▪
gains
all
other
things
▪
Habet
omnia
qui
habet
habentem
omnia
.
All
things
are
yours
,
says
the
Apostle
,
to
the
Lovers
of
God
;
and
all
other
things
shall
be
added
to
you
,
says
Christ
,
to
the
seekers
of
the
Kingdom
of
God
.
Love
God
,
and
you
gain
all
other
things
in
him
and
with
him
.
It
was
a
generous
Speech
of
the
Roman
General
,
when
they
offered
him
great
Treasures
to
be
Friends
with
him
?
I
matter
not
your
gifts
(
said
he
,
)
I
had
rather
command
a
People
,
that
have
all
those
Riches
,
than
have
them
my self
.
If
it
should
be
suppos'd
,
That
a
Man
should
enjoy
God
,
and
nothing
of
the
World
with
him
,
yet
it
were
a
more
excellent
and
happy
condition
to
enjoy
him
,
who
hath
and
indeed
is
All
things
,
than
to
enjoy
all
other
things
without
him
.
The
Lovers
of
God
are
sure
of
enjoying
other
things
with
him
;
the
things
even
of
this
World
shall
be
added
to
them
,
so
far
as
is
convenient
for
them
.
However
,
though
they
should
live
and
die
as
Poor
as
Job
,
when
he
was
at
the
poorest
;
and
as
forlorn
as
Lazarus
,
yet
they
enjoy
all
things
in
God
:
For
whatever
is
truly
sweet
,
pleasant
,
lovely
,
beautiful
in
the
whole
Creation
,
is
more
excellently
enjoy'd
in
God
,
than
as
it
lies
scatter'd
up
and
down
amongst
the
Creatures
.
Duleius
(
yea
and
Plenius
too
)
ex
ipso
forte
libuntur
aquae
.
The
witty
conceit
of
the
Rabbins
concerning
their
Manna
,
that
it
tasted
that
to
every
particular
Palate
,
which
he
desired
to
eat
;
and
so
the
Fathers
that
fed
upon
it
,
eat
as
many
sorts
of
Meat
as
they
desir'd
out
of
the
same
Dish
(
the
more
shame
for
them
then
to
Lust
after
Quails
.
)
This
conceit
●
say
,
will
a
little
illustrate
that
great
Truth
of
a
compendious
enjoyment
of
all
things
in
God
:
In
him
alone
the
deliciousness
of
the
whole
Creation
is
enjoy'd
and
re●●●sht
all
at
once
;
and
so
the
Apostles
Riddle
is
intellig●●ly
interpreted
,
That
the
Lovers
of
God
,
though
they
have
nothing
,
yet
possess
all
things
.
But
this
is
onely
by
the
by
.
I
pass
to
a
further
Motive
to
the
Love
of
God
.
If
we
do
not
Love
him
,
we
shall
not
,
we
cannot
Live
with
him
.
Surely
to
Live
with
God
and
abide
with
him
for
ever
,
must
needs
be
accounted
the
happiest
State
that
man
is
capable
of
;
and
most
men
(
at
least
when
they
see
they
must
Live
here
no
longer
)
do
profess
to
desire
it
:
And
those
few
,
that
do
not
desire
it
,
yet
are
afraid
of
the
contrary
;
even
these
dread
the
Sentence
of
Depart
from
me
ye
Cursed
.
S●re
there
is
no
man
so
profligate
,
that
can
firmly
believe
and
steadily
think
of
an
eternal
separation
and
exclusion
from
the
beautiful
presence
of
God
,
but
would
ten
thousand
times
rather
wish
to
be
quite
unmade
,
than
be
made
so
miserable
.
But
so
miserable
must
all
the
Lovers
of
the
World
,
all
the
Haters
of
the
Father
be
.
There
are
many
Mansions
in
our
Fathers
House
indeed
,
but
they
are
only
prepared
for
them
of
the
Houshold
:
The
Sons
of
the
Bond-women
must
be
cast
out
,
be
there
never
so
much
Room
in
the
House
to
hold
them
:
These
Children
of
Whoredom
,
this
spurious
off-spring
of
Christian
mamonists
are
hateful
and
must
be
cast
forth
,
not
by
their
Brethren
as
Jephthah
was
,
but
by
that
God
of
whom
they
falsly
say
,
That
he
is
their
Father
.
Ye
hated
me
and
cast
me
out
,
Jephthah
said
:
Ye
hated
me
and
therefore
I
will
cast
you
out
will
God
say
;
to
them
that
once
said
,
Depart
from
us
,
we
desire
not
the
knowledge
of
thy
ways
,
will
he
say
,
Depart
from
me
,
I
know
you
not
:
But
to
the
Lovers
of
the
Father
,
will
the
Son
say
,
Come
ye
beloved
of
the
Father
,
inherit
the
Kingdom
.
Th●se
shall
for
ever
abide
and
dwell
with
him
whom
their
Soul
loved
;
as
they
sought
him
earnestly
,
they
shall
find
him
certainly
,
and
having
found
him
,
enjoy
him
everlastingly
.
They
shall
not
come
and
see
where
Jesus
dwells
,
and
abide
with
him
a
day
,
as
the
two
Disciples
did
of
old
,
but
for
evermore
.
For
so
it
is
his
gracious
Pleasure
,
that
where
he
is
,
there
they
should
be
also
.
MEDITAT
.
XLVIII
.
A
further
Motive
to
the
love
of
God
.
LAstly
,
Let
us
consider
with
our selves
,
that
whatever
inducement
there
is
to
the
Love
of
the
World
,
there
is
the
same
to
the
Love
of
God
,
and
greater
.
Is
there
any
worthy
consideration
,
that
recommends
the
World
to
our
Affections
,
and
does
not
the
same
recommend
God
?
I
will
not
here
again
think
of
the
beauty
or
excellency
of
the
Creatures
,
having
already
shewed
,
that
the
God
that
made
any
of
them
excellent
,
must
needs
be
more
excellent
than
they
.
Do
we
Love
the
World
for
its
convenience
and
agreeableness
to
our
Appetites
?
Meats
and
Drinks
because
they
gratifie
our
Hunger
and
Thirst
?
Fields
because
we
are
served
by
them
?
Sleep
because
we
are
refresht
by
it
?
Warm
Houses
,
because
they
are
a
defence
to
us
?
Friends
,
because
they
are
a
Kin
to
us
,
because
they
Love
us
or
assist
us
?
Goods
and
Cattle
,
because
they
bring
in
Money
or
Money
because
it
answers
all
things
?
And
is
not
God
the
most
agreeable
good
to
us
?
Have
not
our
Souls
their
appetites
as
well
as
our
Bodies
?
And
what
can
gratifie
and
perfect
our
Understanding
,
Wills
and
Affections
,
but
Truth
and
Goodness
?
yea
,
and
as
to
Corporeal
Appetites
,
although
God
has
ordained
such
things
,
as
Meat
and
Drink
,
and
S●●●p
,
Houses
and
Friends
and
Money
for
our
gratification
,
●●freshment
,
defence
,
assistance
,
yet
he
can
perform
all
th●se
for
us
without
the
help
of
those
.
Man
liveth
not
by
Bread
alone
,
but
by
every
Word
that
proceed●th
out
of
the
Mouth
of
God
,
who
can
maintain
us
and
refresh
us
forty
days
,
yea
forty
years
or
ages
,
if
he
please
,
without
Meat
,
or
Drink
,
or
Sleep
.
He
is
nearer
a
Kin
to
us
than
any
Relation
,
and
can
assist
and
comfort
us
in
the
absence
of
Lovers
and
Friends
,
and
take
care
〈◊〉
even
〈◊〉
our
Father
and
Mother
do
cast
us
off
.
An●
〈◊〉
should
be
granted
to
supply
the
want
of
all
things
,
〈◊〉
God
is
more
full
and
agreeable
,
who
can
supply
the
want
of
Money
it self
:
They
were
Rich
men
and
wanted
no
good
thing
,
nay
,
they
made
many
Rich
,
and
gave
such
good
things
as
Money
cannot
purchase
,
who
said
,
Silver
and
Gold
we
have
none
.
But
(
to
digress
a
little
)
I
see
no
reason
to
grant
such
an
omnipotence
to
Money
,
nor
(
with
the
leave
of
the
〈◊〉
)
such
a
Translation
of
the
Text
,
whether
we
〈◊〉
[
all
things
]
or
[
all
men
.
]
By
answering
all
things
〈◊〉
be
meant
,
that
it
stands
instead
of
all
things
:
It
could
no●
stand
instead
of
Meat
to
Midas
,
who
starv'd
in
the
midst
of
his
Gold
:
for
though
men
should
eat
Gold
,
as
●hey
say
the
Jews
did
in
the
Siege
of
Jerusalem
,
it
would
not
keep
them
from
famishing
:
It
could
not
stand
instead
of
Drink
to
the
thirsty
King
;
if
it
could
,
he
that
had
so
much
of
it
,
would
not
have
been
so
prodigal
as
to
offer
a
Kingdom
for
a
Cup
of
Water
.
It
cannot
stand
instead
of
so
mean
a
thing
as
Apparel
;
he
that
is
never
so
well
loaden
with
thick
Clay
,
may
for
all
that
be
in
such
Circumstances
,
that
he
starves
with
Cold.
Neither
by
answering
all
things
,
can
be
meant
,
that
it
can
purchase
all
things
and
furnish
men
with
whatever
they
want
.
If
it
could
,
how
comes
Money
and
the
want
of
the
most
desirable
thing
in
the
World
to
be
so
compatible
,
as
in
our
own
Language
to
be
made
up
into
one
Word
▪
called
the
Rich-Gout
.
It
often
happens
,
that
Health
cannot
be
purchased
with
Money
.
Aegro
Dives
habet
n●mm●s
s●d
●●●
habet
ips●m
.
Liberty
is
often
not
recoverable
,
Life
not
preser●a●le
by
Money
.
The
poor
Apostle
might
have
had
his
Liberty
,
if
he
had
had
Money
;
But
the
King
of
Judah
had
Money
enough
,
and
yet
could
not
get
his
Liberty
.
Rich
men
may
fall
into
the
Hands
of
such
men
,
that
will
not
regard
Silver
nor
delight
in
Gold
,
that
they
should
receive
a
ransome
for
them
from
thence
,
Is
●3
.
17.
And
as
for
Ingenuity
,
Learning
,
Wisdom
,
Grace
,
one
may
say
of
them
as
Wise
Solomon
(
who
did
Simul
amare
,
&
sap●re
,
Cant.
2.
9.
)
says
,
concerning
Love
,
If
a
Man
would
give
all
the
substance
of
his
House
for
them
,
it
would
utterly
be
contemned
,
nay
rejected
with
Scorn
,
thy
Money
perish
with
thee
.
Neither
is
it
true
,
That
Money
answereth
all
men
,
as
others
interpret
it
,
who
thus
Paraphrase
upon
the
Words
,
Let
there
be
Money
and
all
M●n
have
their
Hearts
desire
.
For
there
are
many
in
the
World
,
that
prefer
the
Favor
of
God
,
and
their
own
Consciences
before
Thousands
of
Gold
and
Silver
.
Nay
,
and
those
very
men
,
who
love
Money
best
,
and
have
most
of
it
too
,
are
not
yet
answered
,
they
are
not
satisfy'd
by
Money
,
I
could
heartily
wish
for
the
sake
of
those
that
Damn
themselves
with
the
Love
of
Money
,
and
take
encouragement
so
to
do
from
this
Text
,
that
the
Translation
of
it
were
amended
,
or
the
Sense
fully
explained
by
the
just
consideration
of
the
Context
,
according
to
the
learned
Tremellius
,
the
judicious
Cartwright
,
or
if
any
one
can
do
it
better
.
Do
men
love
the
World
because
it
is
pleasant
to
them
,
they
see
and
tast
and
handle
it
?
I
confess
the
World
by
being
so
nigh
our
Senses
,
does
affect
and
charm
them
:
But
is
not
God
as
nigh
to
us
as
any
thing
in
the
World
?
The
invisible
things
of
him
,
are
seen
by
the
things
that
are
made
,
praesentem
monstrat
quae
libet
herba
deum
.
Well
might
the
Apostle
say
,
He
is
not
far
from
every
one
of
us
,
(
Act.
17.
27.
)
Which
is
but
a
Rhetorical
Meiosis
,
for
he
is
very
nigh
to
every
one
of
us
;
so
nigh
,
that
he
is
in
us
,
and
over
us
,
and
round
about
us
;
or
rather
indeed
we
are
in
him
,
who
is
the
infinite
Goodness
and
omnipotent
Life
,
containing
all
things
in
himself
.
God
is
as
nigh
to
our
Reasons
as
the
World
is
to
our
Senses
,
and
it
is
as
easie
and
obvious
to
conclude
,
that
some
one
made
the
World
,
as
it
is
to
see
that
it
is
made
.
Do
men
love
the
World
because
they
apprehend
it
necessary
to
them
,
they
cannot
live
contentedly
and
pleasantly
,
nor
indeed
live
at
all
without
it
?
This
may
be
presumed
to
be
one
of
the
fairest
excuses
for
the
Love
of
the
World
:
For
who
can
choose
but
love
that
which
is
necessary
to
Life
?
How
can
any
man
live
without
Money
as
the
World
goes
?
In
extream
old
Age
we
shall
be
forsaken
and
miserable
,
if
we
have
not
Estates
,
therefore
we
will
stick
at
nothing
to
get
them
whilst
we
are
young
.
This
necessariness
of
the
World
may
indeed
justifie
the
moderate
industry
of
Men
for
the
obtaining
of
a
competent
Portion
of
it
:
but
it
will
never
justify
coveting
after
abundance
,
nor
the
predominant
Love
of
the
World
.
For
Life
it self
,
for
whose
sake
,
we
say
,
we
Love
the
World
,
is
in
it self
but
a
mean
thing
,
and
not
very
desirable
;
and
in
comparison
of
the
favour
of
God
,
abominable
,
and
to
be
hated
.
But
supposing
Life
never
so
desirable
,
and
consequently
the
World
necessary
,
and
consequently
the
Love
of
it
justifiable
,
yet
certainly
God
is
more
necessary
to
us
than
the
World
or
any
thing
in
it
.
Our
Souls
are
sure
more
excellent
than
our
Lives
,
and
consequently
the
Grace
of
God
,
which
is
the
Life
and
Happiness
of
Souls
,
more
necessary
than
the
World
can
be
to
the
maintainance
of
Life
.
It
is
not
necessary
to
us
to
Live
,
but
it
is
necessary
to
be
Saved
:
If
a
Man
lose
his
Life
he
may
find
it
again
,
but
if
he
lose
his
Soul
,
it
is
past
Recovery
.
Without
the
World
we
cannot
Live
,
therefore
it
is
necessary
:
without
God
we
cannot
be
Saved
,
therefore
He
is
more
necessary
;
Nay
indeed
neither
can
we
Live
without
h●●
▪
it
is
because
he
is
that
we
are
,
and
if
we
could
suppose
that
he
should
withdraw
himself
from
the
World
,
it
may
easily
be
conceived
,
That
the
World
would
hide
its
Head
,
and
steal
away
into
its
first
nothing
.
MEDITAT
.
XLIX
.
A
Concluding
Meditation
.
I
Can
imagine
nothing
that
does
really
commend
the
World
,
or
any
thing
herein
to
our
Affections
,
or
Entertainment
;
but
it
is
in
a
higher
degree
,
or
a
more
excellent
kind
to
be
found
in
God
.
The
superlative
Love
of
God
must
needs
therefore
be
most
just
and
reasonable
.
And
oh
would
to
God
it
might
appear
so
to
all
Men
,
to
all
the
Children
of
God
.
Oh
thou
Father
of
Men
and
Father
of
Mercies
,
set
home
those
Considerations
of
the
reasonablenes●
,
necessity
,
easiness
,
pleasantness
,
seemliness
,
profitableness
,
of
this
Love
of
thee
upon
the
Hearts
of
all
Men
,
that
as
thou
lovest
them
more
then
they
,
so
they
may
love
thee
more
than
themselves
or
any
thing
else
!
How
long
,
O
Lord
,
shall
it
be
observed
,
to
the
breaking
of
the
Hearts
of
thy
Friends
,
that
thou
art
hated
by
so
great
a
Part
of
that
Creation
,
that
is
nothing
but
the
product
of
thy
own
Love
and
Goodness
!
What
a
fearful
horrible
Rebellion
is
this
World
thrown
into
,
when
the
Children
of
the
Most
High
rise
up
against
their
Father
,
their
very
Hearts
ri●●
against
him
,
against
his
Service
,
against
his
People
against
his
Name
and
Authority
!
Oh
sad
Apostacy
of
〈◊〉
Nature
,
Oh
lamentable
degeneracy
of
rational
Faculties
!
How
are
men
transformed
into
Moles
,
hating
the
Light
,
and
making
to
themselves
Places
and
Paradices
in
the
Base
Earth
!
How
are
Souls
converted
into
Swine
,
feeding
upon
Husks
and
wallowing
in
Filthiness
!
How
stupendiously
are
the
rational
Palates
vitiated
,
who
loath
the
Honey
and
the
Honey-comb
;
to
whom
Love
it self
is
hateful
!
Oh
Lord
,
pity
this
unnatural
viperous
Generation
,
that
are
without
natural
affection
to
their
Father
;
cast
forth
thy
Cords
of
Love
,
and
reconcile
this
undutiful
rebellious
Off-spring
,
to
thy
Blessed
and
Lovely
Self
!
Hear
me
O
my
God
in
these
Requests
,
which
on
my
own
behalf
,
and
on
the
behalf
of
all
the
undutiful
Crew
of
lapsed
Souls
,
I
humbly
present
to
thy
Merciful
Majesty
.
Disparage
all
the
Wealth
and
Glory
and
Sweetness
,
and
Beauty
and
Bravery
of
the
World
in
our
apprehension
,
that
we
may
look
upon
them
as
things
unsuitable
,
inadequate
,
inferiour
to
our
Noble
Natures
;
meer
Husks
and
Trash
,
Dust
and
Gravel
,
in
Comparison
of
the
proper
food
of
Souls
!
Display
thy
Divine
Excellency
,
Sweetnes●
,
Fullness
,
Infinite
Goodness
,
Suitableness
and
Allsufficiency
to
us
,
that
we
may
be
throughly
convinc'd
,
that
thou
art
altogether
lovely
,
and
that
all
other
things
,
yea
Heaven
it self
,
are
to
be
loved
for
thy
sake
.
Let
thy
good
Spirit
move
upon
our
Affections
,
and
overshadow
these
Souls
so
long
,
till
it
have
impregnated
them
with
Divine
Love
!
Whether
Love
be
like
Water
,
do
thou
shed
it
abroad
in
our
Hearts
till
it
overflow
all
our
Faculties
,
as
the
Waters
cover
the
Sea
;
or
whether
it
be
like
Fire
,
let
the
Breath
of
the
Lord
Blow
it
up
into
a
victorious
and
irresistible
Flame
!
Grant
,
good
God
,
that
this
Love
of
Thee
,
may
express
it self
in
the
Faith
,
Love
,
and
Obedience
of
thy
Blessed
Son
Jesus
,
in
the
Entertainment
and
Prosecution
of
the
Motions
of
thy
Holy
Spirit
,
in
a
sincere
Love
of
all
Men
,
in
a
singular
Delight
in
the
Saints
,
in
the
constant
preference
of
Truth
▪
Righteousness
,
the
Establishment
of
Peace
and
Order
,
the
Advancement
of
the
Gospel
,
the
Favour
of
God
and
our
own
Consciences
,
before
Riches
,
Honours
,
Pleasures
,
Self-pleasing
,
the
Favour
of
Men
,
the
Propagations
of
Parties
,
and
all
Worldly
Interest
whatsoever
;
in
the
preferrence
of
the
Peace
and
Holiness
of
our
Souls
before
the
gratifications
of
the
Body
,
and
the
securing
of
a
happy
Eternity
,
before
the
serving
of
Time
!
Finally
,
I
beseeeh
Thee
O
my
Gracious
Father
,
be
daily
adding
Fewel
to
this
Holy
Fire
,
maintain
and
encrease
this
pious
Ardor
:
Keep
us
in
thy
Love
,
waiting
for
the
Mercy
of
Jesus
Christ
unto
Eternal
Life
:
Be
daily
winding
up
these
Heavy
and
Lingring
Hearts
unto
Thy Self
;
and
carrying
on
these
imperfect
Longings
,
till
thou
hast
ripened
them
into
Perfect
,
Lively
,
Fearless
,
Endless
Love
and
Delight
,
in
thy
Heavenly
Kingdom
,
for
the
sake
of
the
Son
of
thy
Love
;
who
hath
loved
us
and
given
himself
for
us
,
that
we
might
give
our Selves
to
Thee
!
To
him
,
with
the
Father
,
and
the
Holy
Ghost
,
be
all
Thanks
,
Love
and
Obedience
for
evermore
.
Amen
.