A
SERMON
Preached
at
COURT
,
&c.
PROV.
3.17
.
Her
Ways
are
Ways
of
Pleasantness
.
THE
Text
relating
to
something
going
before
,
must
carry
our
Eye
back
to
the
13th
.
verse
,
where
we
shall
find
,
that
the
thing
,
of
which
these
words
are
affirmed
,
is
Wisdome
:
A
Name
by
which
the
Spirit
of
God
was
here
pleased
to
express
to
us
Religion
,
and
thereby
to
tell
the
world
,
what
before
it
was
not
aware
of
,
and
perhaps
will
not
yet
believe
,
that
those
two
great
things
that
so
engross
the
desires
and
designs
of
both
the
Nobler
and
Ignobler
sort
of
mankind
,
are
to
be
found
in
Religion
;
namely
Wisdom
and
Pleasure
;
and
that
the
former
is
the
direct
way
to
the
latter
,
as
Religion
is
to
both
.
That
Pleasure
is
Man's
chiefest
good
,
(
because
indeed
it
is
the
perception
of
Good
that
is
properly
pleasure
)
is
an
assertion
most
certainly
true
,
though
under
the
common
acceptance
of
it
,
not
only
false
,
but
odious
:
for
according
to
this
,
pleasure
and
sensuality
pass
for
terms
equivalent
;
and
therefore
,
he
that
takes
it
in
this
sence
,
alters
the
Subject
of
the
discourse
.
Sensuality
is
indeed
a
part
,
or
rather
one
kind
of
pleasure
,
such
an
one
as
it
is
.
For
Pleasure
in
general
,
is
the
consequent
apprehension
of
a
sutable
Object
,
sutably
applied
to
a
rightly
disposed
faculty
;
and
so
must
be
conversant
,
both
about
the
faculties
of
the
Body
,
and
of
the
Soul
respectively
;
as
being
the
result
of
the
fruitions
belonging
to
both
.
Now
amongst
those
many
Arguments
,
used
to
press
upon
men
the
exercise
of
Religion
,
I
know
none
that
are
like
to
be
so
succesful
,
as
those
that
answer
,
and
remove
the
prejudices
that
generally
possess
,
and
barr
up
the
Hearts
of
men
against
it
:
amongst
which
,
there
is
none
so
prevalent
in
Truth
,
though
so
little
owned
in
Pretence
,
as
that
it
is
an
Enemy
to
mens
pleasures
,
that
it
bereaves
them
of
all
the
sweets
of
Converse
,
dooms
them
to
an
absurd
and
perpetual
Melancholy
,
designing
to
make
the
world
nothing
else
but
a
great
Monastery
.
With
which
notion
of
Religion
,
Nature
and
Reason
seems
to
have
great
cause
to
be
dissatisfied
.
For
since
God
never
Created
any
faculty
,
either
in
Soul
or
Body
,
but
withal
prepared
for
it
a
sutable
object
,
and
that
in
order
to
its
gratification
;
can
we
think
that
Religion
was
designed
only
for
a
Contradiction
to
Nature
?
and
with
the
greatest
and
most
irrational
Tyranny
in
the
World
to
tantalize
,
and
tie
men
up
from
enjoyment
,
in
the
midst
of
all
the
opportunities
of
enjoyment
?
to
place
men
with
the
furious
affections
of
hunger
,
and
thirst
in
the
very
bosome
of
Plenty
;
and
then
to
tell
them
that
the
envy
of
Providence
has
sealed
up
every
thing
that
is
sutable
under
the
Character
of
unlawful
?
For
certainly
,
first
to
frame
appetites
fit
to
receive
pleasure
,
and
then
to
interdict
them
with
a
Touch
not
,
tast
not
,
can
be
nothing
else
,
than
only
to
give
them
occasion
to
devour
,
and
prey
upon
themselves
;
and
so
to
keep
men
under
the
perpetual
Torment
of
an
unsatisfied
Desire
:
a
thing
hugely
contrary
to
the
natural
felicity
of
the
Creature
,
and
consequently
to
the
wisdom
,
and
goodness
of
the
great
Creator
.
He
therefore
that
would
persuade
men
to
Religion
,
both
with
Art
and
efficacy
,
must
found
the
persuasion
of
it
upon
this
,
that
it
interferes
not
with
any
rational
pleasure
,
that
it
bids
no
body
quit
the
enjoyment
of
any
one
thing
that
his
Reason
can
prove
to
him
,
ought
to
be
enjoyed
.
'T
is
confessed
,
when
through
the
cross
circumstances
of
a
man's
temper
or
condition
,
the
Enjoyment
of
a
pleasure
would
certainly
expose
him
to
a
greater
inconvenience
,
then
Religion
bids
him
quit
it
;
that
is
,
it
bids
him
prefer
the
endurance
of
a
lesser
evil
before
a
greater
,
and
Nature
it self
does
no
less
.
Religion
therefore
entrenches
upon
none
of
our
Priviledges
,
invades
none
of
our
Pleasures
;
it
may
indeed
sometimes
command
us
to
change
,
but
never
totally
to
abjure
them
.
But
it
is
easily
foreseen
,
that
this
Discourse
will
in
the
very
beginning
of
it
be
encountred
by
an
Argument
from
Experience
,
and
therefore
not
more
obvious
than
strong
;
namely
,
that
it
cannot
but
be
the
greatest
trouble
in
the
world
for
a
man
thus
(
as
it
were
)
even
to
shake
off
himself
,
and
to
defie
his
Nature
,
by
a
perpetual
thwarting
of
his
innate
Appetites
and
Desires
;
which
yet
is
absolutely
necessary
to
a
severe
and
impartial
prosecution
of
a
course
of
Piety
:
nay
,
and
we
have
this
asserted
also
,
by
the
Verdict
of
Christ
himself
,
who
still
makes
the
Disciplines
of
self-denial
and
the
Cross
,
those
terrible
blows
to
Flesh
and
Blood
,
the
indispensable
requisits
to
the
Being
of
his
Disciples
.
All
which
being
so
,
would
not
he
that
should
be
so
hardy
as
to
attempt
to
persuade
men
to
Piety
from
the
pleasures
of
it
,
be
liable
to
that
invective
taunt
from
all
Mankind
,
that
the
Israelites
gave
to
Moses
;
Wilt
thou
put
out
the
Eyes
of
this
People
?
Wilt
thou
persuade
us
out
of
our
first
Notions
?
Wilt
thou
demonstrate
,
that
there
is
any
delight
in
a
Cross
,
any
Comfort
in
violent
abridgements
,
and
which
is
the
greatest
Paradox
of
all
,
that
the
highest
Pleasure
is
to
abstain
from
it
?
For
answer
to
which
,
it
must
be
confest
,
that
all
Arguments
whatsoever
against
Experience
are
fallacious
;
and
therefore
in
order
to
the
Clearing
of
the
Assertion
lay'd
down
,
I
shall
premise
these
two
Considerations
.
1.
That
Pleasure
is
in
the
Nature
of
it
a
Relative
thing
,
and
so
imports
a
peculiar
Relation
and
Correspondence
to
the
state
and
condition
of
the
Person
to
whom
it
is
a
Pleasure
.
For
as
those
who
Discourse
of
Atoms
affirm
that
there
are
Atoms
of
all
forms
,
some
round
,
some
triangular
,
some
square
,
and
the
like
;
all
which
are
continually
in
motion
,
and
never
settle
till
they
fall
into
a
fit
circumscription
or
place
of
the
same
figure
:
So
there
are
the
like
great
diversities
of
Minds
and
Objects
;
whence
it
is
,
that
this
Object
striking
upon
a
mind
thus
or
thus
disposed
,
flies
off
,
and
rebounds
without
making
any
impression
;
but
the
same
luckily
hapning
upon
another
of
a
Disposition
as
it
were
framed
for
it
,
is
presently
catcht
at
,
and
greedily
clasped
into
the
nearest
Unions
and
Embraces
.
2.
The
other
thing
to
be
considered
,
is
this
;
That
the
Estate
of
all
men
by
Nature
is
more
or
less
different
from
that
estate
,
into
which
,
the
same
persons
do
,
or
may
pass
,
by
the
exercise
of
that
which
the
Philosophers
called
Virtue
,
and
into
which
men
are
much
more
effectually
and
sublimely
translated
by
that
which
we
call
Grace
;
that
is
by
the
supernatural
overpowring
operation
of
God's
Spirit
.
The
difference
of
which
two
estates
consists
in
this
;
that
in
the
former
the
sensitive
appetites
rule
and
domineer
;
in
the
latter
the
Supream
faculty
of
the
Soul
,
called
Reason
,
sways
the
Scepter
,
and
acts
the
whole
man
above
the
irregular
demands
of
Appetite
and
Affection
.
That
the
distinction
between
these
two
is
not
a
meer
figment
,
framed
only
to
serve
an
Hypothesis
in
Divinity
;
and
that
there
is
no
man
but
is
really
under
one
,
before
he
is
under
the
other
,
I
shall
prove
,
by
shewing
a
Reason
why
it
is
so
,
or
rather
indeed
why
it
cannot
but
be
so
.
And
it
is
this
:
Because
every
man
in
the
beginning
of
his
life
,
for
several
years
is
capable
only
of
exercising
his
sensitive
faculties
and
desires
,
the
use
of
Reason
not
shewing
it self
till
about
the
Seventh
Year
of
his
Age
;
and
then
at
length
but
(
as
it
were
)
dawning
in
very
imperfect
Essays
and
Discoveries
.
Now
it
being
most
undeniably
evident
that
every
Faculty
and
Power
grows
stronger
and
stronger
by
exercise
;
is
it
any
wonder
at
all
,
when
a
man
for
the
space
of
his
first
six
years
,
and
those
the
years
of
ductility
and
impression
,
has
been
wholly
ruled
by
the
propensions
of
sense
,
at
that
age
very
eager
and
impetuous
;
that
then
after
all
,
his
Reason
beginning
to
exert
and
put
forth
it self
,
finds
the
man
prepossess'd
and
under
another
power
:
so
that
it
has
much
adoe
by
many
little
steps
,
and
gradual
conquests
,
to
recover
its
prerogative
from
the
usurpations
of
appetite
,
and
so
to
subject
the
whole
man
to
its
Dictates
:
the
difficulty
of
which
is
not
conquered
by
some
men
all
their
Days
.
And
this
is
one
true
ground
of
the
Difference
between
a
state
of
Nature
,
and
a
state
of
Grace
,
which
some
are
pleased
to
scoff
at
in
Divinity
,
who
think
that
they
confute
all
that
they
laugh
at
,
not
knowing
that
it
may
be
solidly
evinced
by
meer
Reason
and
Philosophy
.
These
two
considerations
being
premised
,
namely
,
That
Pleasure
implies
a
proportion
and
agreement
to
the
respective
States
and
Conditions
of
men
;
and
that
the
state
of
men
by
Nature
is
vastly
different
from
the
estate
into
which
Grace
or
Vertue
transplants
them
;
all
that
Objection
levelled
against
the
foregoing
Assertion
is
very
easily
resolvable
.
For
there
is
no
doubt
,
but
a
man
,
while
he
resigns
himself
up
to
the
Brutish
guidance
of
sense
and
appetite
,
has
no
relish
at
all
for
the
Spiritual
,
refined
delights
of
a
Soul
clarified
by
Grace
and
Vertue
.
The
pleasures
of
an
Angel
can
never
be
the
pleasures
of
a
Hog
.
But
this
is
the
thing
that
we
contend
for
;
that
a
man
having
once
advanced
himself
to
a
state
of
Superiority
over
the
Control
of
his
inferior
Appetites
,
finds
an
infinitely
more
solid
and
sublime
pleasure
in
the
Delights
proper
to
his
Reason
,
than
the
same
person
had
ever
conveyed
to
him
by
the
bare
ministry
of
his
Senses
.
His
taste
is
absolutely
changed
,
and
therefore
that
which
pleased
him
formerly
,
becomes
flat
and
insipid
,
to
his
Appetite
now
grown
more
masculine
and
severe
.
For
as
age
and
maturity
passes
a
real
and
a
marvellous
Change
upon
the
Dyet
and
Recreations
of
the
same
person
;
so
that
no
man
at
the
Years
and
Vigour
of
Thirty
,
is
either
fond
of
Sugar-plums
or
Rattles
:
In
like
manner
,
when
Reason
,
by
the
assistance
of
Grace
,
has
prevailed
over
,
and
outgrown
the
encroachments
of
Sense
,
the
delights
of
Sensuality
are
to
such
an
one
but
as
an
Hobby-horse
would
be
to
a
Councellour
of
State
;
or
as
tastless
,
as
a
bundle
of
Hay
to
an
hungry
Lyon
.
Every
alteration
of
a
man's
Condition
infallibly
inferrs
an
alteration
of
his
Pleasures
.
The
Athenians
laught
the
Physiognomist
to
Scorn
,
who
pretending
to
read
men's
minds
in
their
foreheads
,
described
Socrates
for
a
crabbed
,
lustful
,
proud
,
ill-natured
Person
;
they
knowing
how
directly
contrary
he
was
to
that
Dirty
Character
.
But
Socrates
bid
them
forbear
laughing
at
the
man
,
for
that
he
had
given
them
a
most
exact
account
of
his
Nature
;
but
what
they
saw
in
him
so
contrary
at
the
present
,
was
from
the
conquest
that
he
had
got
over
his
Natural
disposition
by
Philosophy
.
And
now
let
any
one
consider
,
whether
that
Anger
,
that
Revenge
,
that
Wantonness
and
Ambition
,
that
were
the
proper
pleasures
of
Socrates
,
under
his
Natural
temper
of
crabbed
,
lustful
,
and
proud
,
could
have
at
all
affected
or
enamour'd
the
mind
of
the
same
Socrates
,
made
gentle
,
chast
and
humble
by
Philosophy
.
Aristotle
says
,
that
were
it
possible
to
put
a
Young
man's
eye
into
an
Old
man's
head
,
he
would
see
as
plainly
and
clearly
as
the
other
;
so
could
we
infuse
the
inclinations
and
principles
of
a
Vertuous
person
into
him
that
prosecutes
his
debauches
with
the
greatest
Keeness
of
desire
,
and
sence
of
Delight
,
he
would
loath
and
reject
them
as
heartily
,
as
he
now
pursues
them
.
Diogenes
,
being
asked
at
a
Feast
,
why
he
did
not
continue
eating
as
the
rest
did
,
answered
him
that
asked
him
with
another
question
,
Pray
why
do
you
eat
?
Why
says
he
for
my
pleasure
;
why
so
,
says
Diogenes
,
do
I
abstain
for
my
Pleasure
;
and
therefore
the
Vain
,
the
Vicious
and
Luxurious
person
argues
at
an
high
rate
of
inconsequence
,
when
he
makes
his
particular
desires
,
the
general
measure
of
other
men's
delights
.
But
the
case
is
so
plain
,
that
I
shall
not
upbraid
any
man's
understanding
by
endeavouring
to
give
it
any
farther
Illustration
.
But
still
,
after
all
,
I
must
not
deny
that
the
change
and
passage
from
a
state
of
Nature
,
to
a
state
of
Vertue
,
is
laborious
,
and
consequently
irksome
and
unpleasant
:
and
to
this
it
is
,
that
all
the
forementioned
expressions
of
our
Saviour
do
allude
.
But
surely
the
baseness
of
one
condition
,
and
the
generous
excellency
of
the
other
is
a
sufficient
.
Argument
to
induce
any
one
to
a
change
.
For
as
no
man
would
think
it
a
desirable
thing
,
to
preserve
the
Itch
upon
himself
,
only
for
the
Pleasure
of
Scratching
,
that
attends
that
loathsome
distemper
:
so
neither
can
any
man
,
that
would
be
faithful
to
his
Reason
,
yield
his
Ear
to
be
bored
through
by
his
domineering
appetites
,
and
so
chuse
to
serve
them
for
ever
,
only
for
those
poor
,
thin
gratifications
of
sensuality
that
they
are
able
to
reward
him
with
.
The
ascent
up
the
hill
is
hard
and
tedious
,
but
the
serenity
and
fair
prospect
at
the
Top
,
is
sufficent
to
incite
the
Labour
of
undertaking
it
,
and
to
reward
it
being
undertook
.
But
the
difference
of
these
two
conditions
of
men
,
as
the
foundation
of
their
different
pleasures
,
being
thus
made
out
,
to
press
men
with
arguments
to
pass
from
one
to
the
other
,
is
not
directly
in
the
way
,
or
design
of
this
Discourse
.
Yet
before
I
come
to
declare
positively
the
pleasures
that
are
to
be
found
in
the
ways
of
Religion
;
one
of
the
grand
duties
of
which
is
stated
upon
Repentance
;
a
thing
expressed
to
us
by
the
grim
names
of
Mortification
,
Crucifixion
,
and
the
like
:
and
that
I
may
not
proceed
only
upon
absolute
.
Negations
,
without
some
Concessions
;
we
will
see
,
whether
this
so
harsh
,
dismal
,
and
affrighting
duty
of
Repentance
is
so
entirely
Gall
,
as
to
admit
of
no
mixture
,
no
allay
of
sweetness
,
to
reconcile
it
to
the
Apprehensions
of
Reason
and
Nature
.
Now
Repentance
consists
properly
of
two
things
:
-
1.
Sorrow
for
Sin
.
-
2.
Change
of
Life
.
A
word
briefly
of
them
both
.
1.
And
first
for
Sorrow
for
Sin
:
Usually
,
the
sting
of
Sorrow
is
this
,
that
it
neither
removes
nor
alters
the
thing
we
sorrow
for
;
and
so
is
but
a
kind
of
reproach
to
our
Reason
,
which
will
be
sure
to
accost
us
with
this
Dilemma
.
Either
the
thing
,
we
sorrow
for
,
is
to
be
remedied
,
or
it
is
not
:
If
it
is
,
why
then
do
we
spend
the
time
in
mourning
,
which
should
be
spent
in
an
active
applying
of
Remedies
?
but
if
it
is
not
;
then
is
our
Sorrow
Vain
and
Superfluous
,
as
tending
to
no
real
Effect
.
For
no
man
can
weep
his
Father
or
his
Friend
out
of
the
Grave
,
or
mourn
himself
out
of
a
Bankrupt
condition
.
But
this
Spiritual
Sorrow
is
effectual
to
one
of
the
greatest
and
highest
Purposes
,
that
mankind
can
be
Concerned
in
.
It
is
a
means
to
avert
an
impendent
wrath
,
to
disarm
an
offended
Omnipotence
;
and
even
to
fetch
a
Soul
out
of
the
very
jaws
of
Hell
.
So
that
the
End
and
Consequence
of
this
sorrow
,
sweetens
the
sorrow
it self
:
and
as
Solomon
says
,
In
the
midst
of
laughter
,
the
heart
is
sorrowful
;
so
in
the
midst
of
sorrow
here
,
the
heart
may
rejoyce
:
for
while
it
mourns
,
it
reads
,
That
those
that
mourn
shall
be
comforted
;
and
so
while
the
penitent
weeps
with
one
Eye
he
views
his
Deliverance
with
the
other
.
But
then
for
the
External
expressions
,
and
vent
of
Sorrow
;
we
know
that
there
is
a
certain
pleasure
in
weeping
;
it
is
the
Discharge
of
a
big
and
a
swelling
grief
,
of
a
full
and
a
strangling
discontent
:
and
therefore
he
that
never
had
such
a
burden
upon
his
heart
,
as
to
give
him
opportunity
thus
to
ease
it
,
has
one
pleasure
in
this
World
,
yet
to
come
.
2.
As
for
the
other
part
of
Repentance
,
which
is
change
of
life
;
this
indeed
may
be
troublesome
in
the
Entrance
;
but
it
is
but
the
first
bold
onset
,
the
first
resolute
Violence
and
invasion
upon
a
vicious
habit
,
that
is
so
sharp
and
afflicting
.
Every
impression
of
the
Lancet
Cuts
,
but
it
is
the
first
only
that
Smarts
.
Besides
,
it
is
an
argument
hugely
unreasonable
,
to
plead
the
Pain
of
passing
from
a
Vicious
Estate
,
unless
it
were
proved
,
that
there
was
none
in
the
continuance
under
it
:
But
surely
,
when
we
read
of
the
Service
,
the
Bondage
,
and
the
Captivity
of
Sinners
,
we
are
not
entertain'd
only
with
the
Air
of
Words
and
Metaphors
;
and
instead
of
Truth
,
put
off
with
Similitudes
.
Let
him
that
says
it
is
a
trouble
to
refrain
from
a
Debauch
,
convince
us
,
that
it
is
not
a
greater
to
undergoe
one
:
and
that
the
Confessor
did
not
impose
a
shrewd
Penance
upon
the
Drunken
man
,
by
bidding
him
go
and
be
drunk
again
:
and
that
lisping
,
raging
,
redness
of
Eyes
,
and
what
is
not
fit
to
be
named
in
such
an
Audience
,
is
not
more
toilsome
,
than
to
be
clean
,
and
quiet
,
and
discreet
,
and
respected
for
being
so
.
All
the
trouble
that
is
in
it
,
is
the
trouble
of
being
sound
,
being
cured
,
and
being
recovered
.
But
if
there
be
great
arguments
for
Health
,
then
certainly
,
there
are
the
same
for
the
obtaining
of
it
:
and
so
keeping
a
due
proportion
between
Spirituals
and
Temporals
,
we
neither
have
,
nor
pretend
to
greater
Arguments
for
Repentance
.
Having
thus
now
,
cleared
off
all
,
that
by
way
of
Objection
can
lie
against
the
Truth
asserted
,
by
showing
the
proper
Qualification
of
the
Subject
,
to
whom
only
the
ways
of
Wisdom
,
can
be
ways
of
Pleasantness
;
for
the
further
prosecution
of
the
matter
in
hand
,
I
shall
show
what
are
those
properties
that
so
peculiarly
set
off
,
and
enhance
the
Excellency
of
this
Pleasure
.
1.
The
first
is
That
it
is
the
proper
pleasure
of
that
part
of
man
,
which
is
the
largest
and
most
comprehensive
of
Pleasure
,
and
that
is
his
mind
:
a
substance
of
a
boundless
comprehension
.
The
mind
of
man
is
an
Image
,
not
only
of
God's
Spirituality
,
but
of
his
Infinity
.
It
is
not
like
any
of
the
Sences
,
limited
to
this
or
that
kind
of
object
:
as
the
sight
intermedles
not
with
that
which
affects
the
smell
:
but
with
an
universal
superintendence
,
it
arbitrates
upon
and
takes
them
in
all
.
It
is
(
as
I
may
so
say
)
an
Ocean
,
into
which
all
the
little
Rivulets
of
Sensation
,
both
External
and
Internal
,
discharge
themselves
.
It
is
framed
by
God
to
receive
all
and
more
than
Nature
can
afford
it
;
and
so
to
be
its
own
motive
to
seek
for
something
above
Nature
.
Now
this
is
that
part
of
man
,
to
which
the
Pleasures
of
Religion
properly
belong
:
and
that
in
a
double
respect
.
-
1.
In
reference
to
Speculation
,
as
it
sustains
the
name
of
Understanding
.
-
2.
In
reference
to
Practice
,
as
it
sustains
the
name
of
Conscience
.
1.
And
first
for
Speculation
:
the
pleasures
of
which
have
been
sometimes
so
great
,
so
intense
,
so
ingrossing
of
all
the
Powers
of
the
Soul
,
that
there
has
been
no
room
left
for
any
other
Pleasure
.
It
has
so
called
together
all
the
Spirits
to
that
one
Work
,
that
there
has
been
no
supply
to
carry
on
the
Inferior
operations
of
Nature
.
Contemplation
feels
no
Hunger
,
nor
is
sensible
of
any
Thirst
,
but
of
that
after
knowledge
.
How
frequent
and
exalted
a
Pleasure
did
David
find
from
his
Meditation
in
the
Divine
Law
?
all
the
day
long
it
was
the
Theam
of
his
Thoughts
.
The
affairs
of
State
,
the
government
of
his
Kingdom
,
might
indeed
employ
,
but
it
was
this
only
that
refresh'd
his
mind
.
How
short
of
this
are
the
delights
of
the
Epicure
?
how
vastly
disproportionate
are
the
Pleasures
of
the
Eating
,
and
of
the
Thinking
man
?
indeed
as
different
as
the
silence
of
an
Archimedes
in
the
study
of
a
Problem
,
and
the
stilness
of
a
Sow
at
her
wash
.
Nothing
is
comparable
to
the
pleasure
of
an
Active
,
and
a
prevailing
thought
:
a
thought
prevailing
over
the
difficulty
and
obscurity
of
the
Object
,
and
refreshing
the
Soul
with
new
discoveries
,
and
images
of
things
;
and
thereby
extending
the
Bounds
of
Apprehension
,
and
(
as
it
were
)
enlarging
the
Territories
of
Reason
.
Now
this
pleasure
of
the
Speculation
of
Divine
things
,
is
advanced
upon
a
double
Account
.
-
1.
The
Greatness
.
-
2.
The
newness
of
the
Object
.
1.
And
first
for
the
greatnss
of
it
.
It
is
no
less
than
the
great
God
himself
,
and
that
both
in
his
Nature
,
and
his
Works
.
For
the
Eye
of
Reason
,
like
that
of
the
Eagle
,
directs
it self
chiefly
to
the
Sun
,
to
a
glory
that
neither
admits
of
a
Superior
,
nor
an
Equal
.
Religion
carries
the
Soul
to
the
study
of
every
Divine
Attribute
.
It
poses
it
with
the
amazing
thoughts
of
Omnipotence
;
of
a
Power
able
to
fetch
up
such
a
Glorious
Fabrick
,
as
this
of
the
world
,
out
of
the
Abyss
of
Vanity
and
Nothing
,
and
able
to
throw
it
back
into
the
same
Original
Nothing
again
.
It
drowns
us
in
the
speculation
of
the
Divine
Omniscience
;
that
can
maintain
a
steady
infallible
comprehension
of
all
Events
in
themselves
Contingent
and
Accidental
;
and
certainly
know
that
,
which
does
not
certainly
exist
.
It
confounds
the
greatest
subtilties
of
Speculation
,
with
the
Riddles
of
God's
Omnipresence
;
that
can
spread
a
single
Individual
substance
through
all
spaces
;
and
yet
without
any
commensuration
of
parts
to
any
,
or
circumscription
within
any
,
though
totally
in
every
one
.
And
then
for
his
Eternity
;
which
non-plusses
the
Strongest
and
Clearest
Conception
,
to
comprehend
how
one
single
Act
of
Duration
,
should
measure
all
Periods
and
Portions
of
time
without
any
of
the
distinguishing
parts
of
Succession
.
Likewise
for
his
Justice
;
which
shall
prey
upon
the
sinner
for
ever
,
satisfying
it self
by
a
perpetual
Miracle
,
rendring
the
Creature
immortal
in
the
midst
of
the
flames
;
always
consuming
,
but
never
consumed
.
With
the
like
wonders
we
may
entertain
our
Speculations
from
his
Mercy
;
his
Beloved
,
his
Triumphant
Attribute
;
an
Atribute
,
if
it
were
possible
,
something
more
than
Infinite
;
for
even
his
Justice
is
so
,
and
his
Mercy
transcends
that
.
Lastly
we
may
contemplate
upon
his
supernatural
,
astonishing
works
;
particularly
in
the
Resurrection
,
and
reparation
of
the
same
numerical
Body
,
by
a
reunion
of
all
the
scattered
Parts
,
to
be
at
length
disposed
of
into
an
estate
of
Eternal
Woe
or
Bliss
;
as
also
the
greatness
and
strangeness
of
the
Beatifick
Vision
;
how
a
created
Eye
should
be
so
fortified
,
as
to
bear
all
those
Glories
that
stream
from
the
fountain
of
uncreated
Light
,
the
meanest
expression
of
which
Light
,
is
,
that
it
is
unexpressible
.
Now
what
great
and
high
Objects
are
these
for
a
Rational
Contemplation
to
busy
it self
upon
?
Heights
that
scorn
the
reach
of
our
Prospect
;
and
Depths
in
which
the
tallest
Reason
will
never
touch
the
Bottom
:
yet
surely
the
pleasure
arising
from
thence
is
Great
and
Noble
;
for
as
much
as
they
afford
perpetual
matter
and
imployment
to
the
inquisitiveness
of
Humane
Reason
;
and
so
are
large
enough
for
it
to
take
its
full
scope
and
range
in
:
Which
when
it
has
suck'd
and
dreined
the
utmost
of
an
Object
,
naturally
lays
it
aside
,
and
neglects
it
as
a
dry
and
an
Empty
thing
.
2.
As
the
things
belonging
to
Religion
entertain
our
Speculation
with
great
Objects
,
so
they
entertain
it
also
with
new
.
And
novelty
we
know
is
the
great
parent
of
pleasure
;
upon
which
account
it
is
that
men
are
so
much
pleased
with
Variety
,
and
Variety
is
nothing
else
but
a
continued
Novelty
.
The
Athenians
,
who
were
the
profess'd
and
most
diligent
Improvers
of
their
Reason
,
made
it
their
whole
business
to
hear
or
to
tell
some
new
thing
:
for
the
truth
is
,
Newness
especially
in
great
matters
,
was
a
worthy
entertainment
for
a
searching
mind
;
it
was
(
as
I
may
so
say
)
an
High
Tast
,
fit
for
the
relish
of
an
Athenian
Reason
.
And
thereupon
the
meer
unheard
of
strangeness
of
Iesus
and
the
Resurrection
,
made
them
desirous
to
hear
it
discoursed
of
to
them
again
,
Acts
17.23
.
But
how
would
it
have
imployed
their
searching
Faculties
,
had
the
Mystery
of
the
Trinity
,
and
the
Incarnation
of
the
Son
of
God
,
and
the
whole
Oeconomy
of
man's
Redemption
been
explained
to
them
?
For
how
could
it
ever
enter
into
the
thoughts
of
Reason
,
that
a
satisfaction
could
be
paid
to
an
Infinite
Justice
?
Or
,
that
two
Natures
so
unconceivably
different
,
as
the
Humane
and
Divine
,
could
unite
into
one
Person
?
The
knowledge
of
these
things
could
derive
from
nothing
else
but
pure
Revelation
,
and
consequently
must
be
purely
New
to
the
highest
discourses
of
meer
Nature
.
Now
that
the
Newness
of
an
Object
so
exceedingly
pleases
and
strikes
the
mind
,
appears
from
this
one
consideration
;
that
every
thing
pleases
more
in
expectation
than
fruition
:
and
expectation
supposes
a
thing
as
yet
new
,
the
hoped
for
discovery
of
which
is
the
Pleasure
that
entertains
the
expecting
,
and
enquiring
mind
:
Whereas
Actual
discovery
(
as
it
were
)
rifles
and
deflowers
the
Newness
and
Freshness
of
the
Object
,
and
so
for
the
most
part
makes
it
Cheap
,
Familiar
and
Contemptible
.
It
is
clear
therefore
,
that
,
if
there
be
any
pleasure
to
the
mind
from
speculation
;
and
if
this
pleasure
of
speculation
be
advanced
by
the
greatness
and
newness
of
the
things
contemplated
upon
;
all
this
is
to
be
found
in
the
ways
of
Religion
.
2.
In
the
next
place
,
Religion
is
a
pleasure
to
the
mind
,
as
it
respects
Practice
;
and
so
sustains
the
Name
of
Conscience
.
And
Conscience
undoubtedly
is
the
great
Repository
and
Magazine
of
all
those
pleasures
that
can
afford
any
solid
refreshment
to
the
Soul
.
For
when
this
is
calm
,
and
serene
,
and
absolving
,
then
properly
a
man
enjoys
all
things
,
and
what
is
more
,
Himself
,
for
that
he
must
do
,
before
he
can
enjoy
any
thing
else
.
But
it
is
only
a
Pious
life
,
lead
exactly
by
the
rules
of
a
severe
Religion
,
that
can
authorize
a
man's
Conscience
to
speak
comfortably
to
him
:
It
is
this
that
must
word
the
sentence
,
before
the
Conscience
can
pronounce
it
;
and
then
it
will
do
it
with
Majesty
and
Authority
;
it
will
not
whisper
,
but
proclaim
a
Jubilee
to
the
mind
.
It
will
not
drop
,
but
pour
in
Oil
upon
the
wounded
Heart
.
And
is
there
any
pleasure
comparable
to
that
which
springs
from
hence
?
The
Pleasure
of
Conscience
is
not
only
greater
than
all
other
Pleasures
,
but
may
also
serve
instead
of
them
:
for
they
only
please
and
affect
the
mind
in
Transitu
,
in
the
pitiful
narrow
compass
of
actual
fruition
;
whereas
that
of
Conscience
entertains
and
feeds
it
a
long
time
after
with
durable
,
lasting
reflections
.
And
thus
much
for
the
first
ennobling
property
of
the
Pleasure
belonging
to
Religion
;
namely
,
That
it
is
the
pleasure
of
the
mind
,
and
that
both
as
it
relates
to
Speculation
,
and
is
call'd
the
Understanding
;
and
as
it
relates
to
Practice
,
and
is
called
the
Conscience
.
2.
The
second
ennobling
property
of
it
is
,
That
it
is
such
a
pleasure
as
never
satiates
,
or
wearies
:
for
it
properly
affects
the
Spirit
,
and
a
Spirit
feels
no
weariness
,
as
being
priviledged
from
the
causes
of
it
.
But
can
the
Epicure
say
so
of
any
of
the
pleasures
that
he
so
much
dotes
upon
?
Do
they
not
expire
,
while
they
satisfie
?
and
after
a
few
minutes
refreshment
,
determine
in
loathing
and
unquietness
?
How
short
is
the
Interval
between
a
pleasure
and
a
Burden
?
How
undiscernable
the
Transition
from
one
to
the
other
?
Pleasure
dwells
no
longer
upon
the
Appetite
,
then
the
necessities
of
Nature
,
which
are
quickly
,
and
easily
provided
for
;
and
then
all
that
follows
,
is
a
load
and
an
oppression
.
Every
morsel
to
a
satisfied
Hunger
,
is
only
a
new
Labour
to
a
tired
Digestion
.
Every
draught
to
him
that
has
quencht
his
Thirst
,
is
but
a
further
quenching
of
Nature
;
a
provision
for
Rheum
and
Diseases
;
a
drowning
of
the
quickness
,
and
activity
of
the
Spirits
.
He
that
prolongs
his
meals
,
and
sacrifices
his
Time
,
as
well
as
his
other
Conveniences
,
to
his
Luxury
,
how
quickly
does
he
out-sit
his
pleasure
?
and
then
how
is
all
the
following
time
bestowed
upon
Ceremony
and
Surfeit
?
till
at
length
after
a
long
fatigue
of
Eating
,
and
Drinking
,
and
Babling
,
he
concludes
the
great
work
of
Dining
Gentilely
,
and
so
makes
a
shift
to
rise
from
Table
,
that
he
may
lie
down
upon
his
Bed
:
Where
,
after
he
has
slept
himself
into
some
use
of
Himself
,
by
much
adoe
he
staggers
to
his
Table
again
,
and
there
acts
over
the
same
Brutish
Scene
:
so
that
he
passes
his
whole
life
in
a
dozed
Condition
between
sleeping
,
and
waking
,
with
a
kind
of
drowsiness
,
and
confusion
upon
his
Senses
;
which
,
what
pleasure
it
can
be
,
is
hard
to
conceive
;
all
that
is
of
it
,
dwells
upon
the
tipp
of
his
Tongue
,
and
within
the
compass
of
his
Palace
,
a
worthy
prize
for
a
man
to
purchase
with
the
loss
of
his
Time
,
his
Reason
,
and
Himself
.
Nor
is
that
man
less
deceived
,
that
thinks
to
maintain
a
constant
tenure
of
Pleasure
,
by
a
continual
pursuit
of
Sports
and
Recreations
:
For
it
is
most
certainly
True
of
all
these
things
,
that
as
they
refresh
a
man
when
he
is
weary
,
so
they
weary
him
when
he
is
refresh'd
;
Which
is
an
evident
Demonstration
that
God
never
designed
the
use
of
them
to
be
continual
;
by
putting
such
an
emptiness
in
them
,
as
should
so
quickly
fail
and
lurch
the
expectation
.
The
most
Voluptuous
,
and
loose
Person
breathing
,
were
he
but
tyed
to
follow
his
Hawks
,
and
his
Hounds
,
his
Dice
,
and
his
Courtships
every
day
,
would
find
it
the
greatest
Torment
,
and
Calamity
that
could
befall
him
;
he
would
flie
to
the
Mines
and
the
Galleys
for
his
Recreation
,
and
to
the
Spade
and
the
Mattock
for
a
Diversion
from
the
misery
of
a
Continual
un-intermitted
Pleasure
.
But
on
the
contrary
,
the
Providence
of
God
has
so
ordered
the
Course
of
things
,
that
there
is
no
Action
,
the
usefulness
of
which
has
made
it
the
matter
of
Duty
and
of
a
Profession
,
but
a
man
may
bear
the
continual
pursuit
of
it
,
without
loathing
or
Satiety
.
The
same
Shop
and
Trade
,
that
employs
a
man
in
his
Youth
,
employs
him
also
in
his
Age.
Every
morning
he
rises
fresh
to
his
Hammer
and
his
Anvil
;
he
passes
the
day
singing
:
Custom
has
naturalized
his
Labour
to
him
:
His
Shop
is
his
Element
,
and
he
cannot
with
any
enjoyment
of
himself
live
out
of
it
.
Whereas
no
Custom
can
make
the
painfulness
of
a
Debauch
easie
,
or
pleasing
to
a
man
;
since
nothing
can
be
pleasant
that
is
Unnatural
.
But
now
,
if
God
has
interwoven
such
a
pleasure
with
the
works
of
our
ordinary
Calling
;
how
much
superior
and
more
refined
must
that
be
,
that
arises
from
the
survey
of
a
Pious
and
well-governed
Life
?
Surely
,
as
much
as
Christianity
is
nobler
than
a
Trade
.
And
then
,
for
the
Constant
freshness
of
it
;
it
is
such
a
pleasure
as
can
never
cloy
or
overwork
the
mind
:
for
,
surely
no
man
was
ever
weary
of
thinking
,
much
less
of
thinking
that
he
had
done
well
or
vertuously
,
that
he
had
conquered
such
and
such
a
Temptation
,
or
offered
Violence
to
any
of
his
Exorbitant
Desires
.
This
is
a
delight
that
grows
and
improves
under
thought
and
reflection
:
and
while
it
exercises
,
does
also
endear
it self
to
the
mind
;
at
the
same
time
imploying
and
inflaming
the
Meditations
.
All
pleasures
that
affect
the
Body
,
must
needs
weary
,
because
they
transport
,
and
all
Transportation
is
a
Violence
;
and
no
Violence
can
be
lasting
,
but
determines
upon
the
falling
of
the
Spirits
,
which
are
not
able
to
keep
up
that
height
of
motion
that
the
Pleasure
of
the
Senses
raises
them
to
.
And
therefore
how
inevitably
does
an
immoderate
laughter
end
in
a
sigh
?
which
is
only
Nature's
recovering
it self
after
a
force
done
to
it
.
But
the
Religious
Pleasures
of
a
well
disposed
mind
,
moves
gently
,
and
therefore
constantly
.
It
does
not
affect
by
Rapture
and
Ecstasie
;
but
is
like
the
pleasure
of
Health
,
which
is
Still
and
Sober
,
yet
Greater
and
Stronger
than
those
that
call
up
the
Senses
with
grosser
and
more
affecting
impressions
.
God
has
given
no
man
a
Body
as
strong
as
his
Appetites
;
but
has
corrected
the
Boundlesness
of
his
Voluptuous
desires
,
by
stinting
his
strengths
,
and
contracting
his
Capacities
.
But
to
look
upon
those
pleasures
also
,
that
have
an
higher
object
than
the
Body
;
as
those
that
spring
from
honour
and
grandeur
of
Condition
;
yet
we
shall
find
,
that
even
these
are
not
so
fresh
and
constant
,
but
the
Mind
can
nauseate
them
,
and
quickly
feel
the
thinness
of
a
popular
Breath
.
Those
that
are
so
fond
of
Applause
while
they
pursue
it
,
how
little
do
they
taste
it
when
they
have
it
?
Like
lightning
,
it
only
flashes
upon
the
face
and
is
gone
,
and
it
is
well
if
it
does
not
hurt
the
Man
.
But
for
greatness
of
Place
,
though
it
is
fit
and
necessary
,
that
some
persons
in
the
world
should
be
in
love
with
a
splendid
servitude
,
yet
certainly
they
must
be
much
beholding
to
their
own
fancy
,
that
they
can
be
pleased
at
it
.
For
he
that
rises
up
early
,
and
goes
to
bed
late
,
only
to
receive
Addresses
,
to
read
and
answer
Petitions
,
is
really
as
much
tied
and
abridged
in
his
freedom
,
as
he
that
waits
all
that
time
to
present
one
.
And
what
pleasure
can
it
be
to
be
encumbred
with
Dependances
,
throng'd
and
surrounded
with
Petitioners
?
and
those
perhaps
sometimes
all
Suitors
for
the
same
thing
:
whereupon
all
but
one
will
be
sure
to
depart
grumbling
,
because
they
miss
of
what
they
think
their
due
:
and
even
that
one
scarce
thankful
,
because
he
thinks
he
has
no
more
than
his
due
.
In
a
word
,
if
it
is
a
pleasure
to
be
envied
and
shot
at
,
to
be
maligned
standing
,
and
to
be
despised
falling
,
to
endeavour
that
which
is
impossible
,
which
is
to
please
all
,
and
to
suffer
for
not
doing
it
;
then
is
it
a
pleasure
to
be
great
,
and
to
be
able
to
dispose
of
mens
fortunes
and
preferments
.
But
further
,
to
proceed
from
hence
to
yet
an
higher
degree
of
Pleasure
,
indeed
the
highest
on
this
side
that
of
Religion
;
which
is
the
pleasure
of
Friendship
and
Conversation
.
Friendship
must
confessedly
be
allowed
,
the
Top
,
the
Flower
,
and
Crown
of
all
Temporal
enjoyments
.
Yet
has
not
this
also
its
flaws
and
its
dark
side
?
For
is
not
my
Friend
a
man
,
and
is
not
Friendship
subject
to
the
same
Mortality
and
Change
that
men
are
?
And
in
case
a
man
loves
,
and
is
not
loved
again
,
does
he
not
think
that
he
has
cause
to
hate
as
heartily
,
and
ten
times
more
eagerly
than
ever
he
loved
?
and
then
to
be
an
Enemy
,
and
once
to
have
been
a
Friend
,
does
it
not
imbitter
the
Rupture
,
and
aggravate
the
Calamity
?
But
admitting
that
my
Friend
continues
so
to
the
end
;
yet
in
the
mean
time
,
is
he
all
Perfection
,
all
Vertue
,
and
Discretion
?
Has
he
not
humours
to
be
endured
,
as
well
as
kindnesses
to
be
enjoyed
?
And
am
I
sure
to
smell
the
Rose
,
without
sometimes
feeling
the
Thorn
?
And
then
lastly
for
Company
;
though
it
may
Reprieve
a
man
from
his
Melancholy
,
yet
it
cannot
secure
him
from
his
Conscience
,
nor
from
sometimes
being
alone
.
And
what
is
all
that
a
man
enjoys
,
from
a
week's
,
a
month's
,
or
a
year's
converse
,
comparable
to
what
he
feels
for
one
hour
,
when
his
Conscience
shall
take
him
aside
and
rate
him
by
himself
?
In
short
,
run
over
the
whole
Circle
of
all
Earthly
Pleasures
,
and
I
dare
affirm
,
that
had
not
God
secured
a
man
a
solid
pleasure
from
his
own
Actions
,
after
he
had
rolled
from
one
to
another
,
and
enjoyed
them
all
,
he
would
be
forced
to
complain
,
that
either
they
were
not
indeed
Pleasures
,
or
that
Pleasure
was
not
Satisfaction
.
3.
The
third
ennobling
property
of
the
Pleasure
that
accrues
to
a
man
from
Religion
,
is
,
that
it
is
such
an
one
as
is
in
no
Body's
power
,
but
only
in
his
that
has
it
;
so
that
he
that
has
the
Property
,
may
be
also
sure
of
the
perpetuity
.
And
tell
me
so
of
any
outward
enjoyment
,
that
Mortality
is
capable
of
.
We
are
generally
at
the
mercy
of
mens
Rapine
,
Avarice
,
and
Violence
,
whether
we
shall
be
happy
or
no.
For
if
I
build
my
felicity
upon
my
Estate
or
Reputation
,
I
am
happy
as
long
as
the
Tyrant
,
or
the
Railer
will
give
me
leave
to
be
so
.
But
when
my
concernment
takes
up
no
more
room
or
compass
than
my self
;
then
so
long
as
I
know
where
to
breath
,
and
to
exist
,
I
know
also
where
to
be
happy
:
for
I
know
I
may
be
so
in
my
own
Breast
,
in
the
Court
of
my
own
Conscience
;
where
if
I
can
but
prevail
with
my self
to
be
Innocent
,
I
need
bribe
neither
Judge
nor
Officer
to
be
pronounced
so
.
The
pleasure
of
the
Religious
man
,
is
an
easie
and
a
portable
pleasure
,
such
an
one
as
he
carries
about
in
his
bosome
,
without
alarming
either
the
Eye
or
Envy
of
the
world
.
A
man
putting
all
his
pleasures
into
this
one
,
is
like
a
Traveller's
putting
all
his
Goods
into
one
Jewel
:
the
Value
is
the
same
,
and
the
Convenience
greater
.
There
is
nothing
that
can
raise
a
man
to
that
generous
absoluteness
of
condition
,
as
neither
to
cringe
,
to
fawn
,
or
to
depend
meanly
;
but
that
which
gives
him
that
happiness
within
himself
,
for
which
men
depend
upon
others
.
For
surely
I
need
salute
no
great
man's
Threshold
,
sneak
to
none
of
his
Friends
or
Servants
,
to
speak
a
good
word
for
me
to
my
Conscience
.
It
is
a
noble
,
and
a
sure
Defiance
of
a
great
Malice
,
back'd
with
a
great
Interest
;
which
,
yet
can
have
no
advantage
of
a
man
,
but
from
his
own
Expectations
of
something
that
is
without
himself
.
But
if
I
can
make
my
Duty
my
delight
;
if
I
can
feast
,
and
please
,
and
caress
my
mind
with
the
pleasures
of
worthy
Speculations
,
or
vertuous
practices
,
let
Greatness
and
Malice
vex
and
abridge
me
if
they
can
:
my
Pleasures
are
as
free
as
my
Will
;
no
more
to
be
controlled
than
my
Choice
,
or
the
unlimited
range
of
my
Thoughs
and
my
Desires
.
Nor
is
this
kind
of
Pleasure
only
out
of
the
reach
of
any
outward
Violence
;
but
even
those
things
also
,
that
make
a
much
closer
impression
upon
us
,
which
are
the
irresistible
Decays
of
Nature
,
have
yet
no
influence
at
all
upon
this
.
For
when
Age
it self
,
which
of
all
things
in
the
world
,
will
not
be
baffled
or
defyed
,
shall
begin
to
arrest
,
seize
,
and
remind
us
of
our
Mortality
,
by
Pains
,
Aches
,
Deadness
of
Limbs
,
and
Dulness
of
Senses
;
yet
then
the
pleasure
of
the
mind
,
shall
be
in
its
full
Youth
,
Vigour
,
and
Freshness
.
A
Palsie
may
as
well
shake
an
Oak
,
or
a
Fever
dry
up
a
Fountain
,
as
either
of
them
shake
,
dry
up
,
or
impair
the
delight
of
Conscience
.
For
it
lies
within
,
it
centers
in
the
heart
,
it
grows
into
the
very
substance
of
the
Soul
;
so
that
it
accompanies
a
man
to
his
Grave
;
he
never
out-lives
it
,
and
that
for
this
cause
only
,
because
he
cannot
out-live
himself
.
And
thus
I
have
endeavour'd
to
describe
the
Excellency
of
that
Pleasure
that
is
to
be
found
in
the
ways
of
a
Religious
Wisdom
,
by
those
excellent
properties
that
do
attend
it
;
which
whether
they
reach
the
Description
that
has
been
given
them
,
or
no
,
every
man
may
convince
himself
,
by
the
best
of
Demonstrations
,
which
is
his
own
tryal
.
Now
,
from
all
this
Discourse
,
this
I
am
sure
is
a
most
natural
and
direct
consequence
,
That
if
the
ways
of
Religion
,
are
ways
of
Pleasantness
,
then
such
as
are
not
ways
of
Pleasantness
,
are
not
truly
and
properly
ways
of
Religion
.
Upon
which
ground
it
is
easie
to
see
what
judgment
is
to
be
passed
upon
all
those
affected
,
uncommanded
,
absurd
Austerities
,
so
much
prized
,
and
exercised
by
some
of
the
Romish
Profession
.
Pilgrimages
,
going
barefoot
,
Hair-Shirts
,
and
Whips
,
with
other
such
Gospel-Artillery
,
are
their
only
helps
to
Devotion
:
Things
never
enjoyned
,
either
by
the
Prophets
under
the
Jewish
,
or
by
the
Apostles
under
the
Christian
Oeconomy
;
who
yet
surely
understood
the
proper
,
and
the
most
efficacious
Instruments
of
Piety
,
as
well
as
any
Confessor
,
or
Friar
of
all
the
Order
of
St.
Francis
,
or
any
Casuist
whatsoever
.
It
seems
,
that
with
them
,
a
man
sometimes
cannot
be
a
Penitent
,
unless
he
also
turns
Vagabond
,
and
foots
it
to
Ierusalem
;
or
wanders
over
this
or
that
part
of
the
world
to
visit
the
Shrine
of
such
or
such
a
pretended
Saint
;
though
perhaps
in
his
Life
,
ten
times
more
ridiculous
than
themselves
:
Thus
,
that
which
was
Cain's
Curse
,
is
become
their
Religion
.
He
that
thinks
to
expiate
a
Sin
by
going
barefoot
,
does
the
Penance
of
a
Goose
;
and
only
makes
one
Folly
,
the
Atonement
of
another
.
Paul
indeed
was
Scourged
and
Beaten
by
the
Jews
,
but
we
never
read
that
he
Beat
or
Scourged
himself
:
and
if
they
think
that
his
keeping
under
of
his
Body
imports
so
much
;
they
must
first
prove
,
that
the
Body
cannot
be
kept
under
by
a
Vertuous
mind
,
and
that
the
mind
cannot
be
made
Vertuous
but
by
a
Scourge
;
and
consequently
that
Thongs
and
Whipcord
are
means
of
Grace
,
and
things
necessary
to
Salvation
.
The
Truth
is
,
if
mens
Religion
lies
no
deeper
than
their
Skin
,
it
is
possible
that
they
may
Scourge
themselves
into
very
great
Improvements
.
But
they
will
find
that
Bodily
exercise
touches
not
the
Soul
;
and
that
neither
Pride
,
nor
Lust
,
nor
Covetousness
,
nor
any
other
Vice
was
ever
Mortified
by
Corporal
Disciplines
:
't
is
not
the
Back
,
but
the
Heart
that
must
Bleed
for
Sin
:
and
consequently
,
that
in
this
whole
course
they
are
like
men
out
of
their
way
;
let
them
Lash
on
never
so
fast
,
they
are
not
at
all
the
nearer
to
their
Journeys
end
:
and
howsoever
they
deceive
themselves
and
others
,
they
may
as
well
expect
to
bring
a
Cart
,
as
a
Soul
to
Heaven
by
such
means
.
What
arguments
they
have
to
beguile
poor
Simple
,
unstable
Souls
with
,
I
know
not
;
but
surely
the
Practical
Casuistical
,
that
is
,
the
Principal
,
Vital
part
of
their
Religion
savours
very
little
of
Spirituality
.
And
now
upon
the
result
of
all
,
I
suppose
that
to
exhort
men
to
be
Religious
,
is
only
in
other
words
to
exhort
them
to
take
their
Pleasure
.
A
pleasure
High
,
Rational
,
and
Angelical
;
a
pleasure
,
embased
with
no
appendant
sting
,
no
consequent
Loathing
,
no
Remorses
,
or
bitter
farewells
:
But
such
an
one
,
as
being
Honey
in
the
Mouth
never
turns
to
Gall
or
Gravel
in
the
Belly
.
A
pleasure
made
for
the
Soul
and
the
Soul
for
that
;
suitable
to
its
Spirituality
,
and
equal
to
all
its
Capacities
.
Such
an
one
as
grows
fresher
upon
Enjoyment
and
though
continually
Fed
upon
,
yet
is
never
Devoured
.
A
pleasure
that
a
Man
may
call
as
properly
his
own
,
as
his
Soul
and
his
Conscience
;
neither
lyable
to
Accident
,
nor
exposed
to
Injury
.
It
is
the
fore-taste
of
Heaven
,
and
the
Earnest
of
Eternity
.
In
a
word
,
it
is
such
an
one
,
as
being
begun
in
Grace
,
passes
into
Glory
,
Blessedness
and
Immortality
,
and
those
pleasures
that
neither
Eye
has
seen
,
nor
Ear
heard
,
nor
has
it
entred
into
the
Heart
of
Man
to
Conceive
.
To
which
God
of
his
Mercy
vouchsafe
to
bring
us
all
:
to
whom
be
rendred
and
ascribed
,
as
is
most
due
,
all
Praise
,
Might
,
Majesty
,
and
Dominion
,
both
now
and
for
evermore
.
Amen
.
A
SERMON
Preached
at
the
Cathedral
Church
of
S.
PAUL
,
Novemb.
9
th
.
1662.
To
the
Right
Honourable
,
The
Lord
Mayor
and
Aldermen
Of
the
City
of
LONDON
.
Right
Honourable
,
WHen
I
consider
how
impossible
it
is
for
a
person
of
my
condition
to
produce
,
and
consequently
how
imprudent
to
attempt
,
any
thing
in
proportion
either
to
the
Ampleness
of
the
Body
you
represent
,
or
of
the
Places
you
bear
,
I
should
be
kept
from
venturing
so
poor
a
piece
,
designed
to
live
but
an
hour
,
in
so
lasting
a
Publication
;
did
not
what
your
Civility
calls
a
Request
,
your
Greatness
render
a
Command
.
The
truth
is
,
in
things
not
unlawful
great
Persons
cannot
be
properly
said
to
request
,
because
,
all
things
considered
,
they
must
not
be
denyed
.
To
me
it
was
Honour
enough
to
have
your
Audience
;
enjoyment
enough
to
behold
your
happy
Change
,
and
to
see
the
same
City
,
the
Metropolis
of
Loyalty
and
of
the
Kingdom
;
to
behold
the
Glory
of
English
Churches
reformed
,
that
is
,
delivered
from
the
Reformers
;
and
to
find
at
least
the
service
of
the
Church
repaired
,
though
not
the
buildings
;
to
see
St.
Paul's
delivered
from
Beasts
here
,
as
well
as
St.
Paul
at
Ephesus
:
and
to
view
the
Church
thronged
onely
with
Troops
of
Auditors
,
not
of
Horse
.
This
I
could
fully
have
acquiesced
in
,
and
received
a
large
personal
reward
in
my
Particular
share
of
the
publick
Ioy
;
but
since
you
are
further
pleased
,
I
will
not
say
by
your
Iudgment
to
approve
,
but
by
your
Acceptance
to
encourage
the
raw
Endeavours
of
a
young
Divine
,
I
shall
take
it
for
an
Opportunity
,
not
as
others
in
their
sage
Prudence
use
to
do
,
to
quote
three
or
four
Texts
of
Scripture
,
and
to
tell
you
how
you
are
to
Rule
the
City
out
of
a
Concordance
;
no
,
I
bring
not
Instructions
,
but
what
much
better
befits
both
you
and
my self
,
your
Commendations
.
For
I
look
upon
your
City
as
the
great
and
magnificent
stage
of
Business
,
and
by
consequence
the
best
place
of
Improvement
;
for
from
the
School
we
go
to
the
University
,
but
from
the
Universities
to
London
.
And
therefore
as
in
your
City-Meetings
you
must
be
esteemed
the
most
considerable
Body
of
the
Nation
;
so
met
in
the
Church
,
I
look
upon
you
as
an
Auditory
fit
to
be
waited
on
,
as
you
are
,
by
both
Universities
.
And
when
I
remember
how
instrumental
you
have
been
to
recover
this
universal
settlement
,
and
to
retrieve
the
old
Spirit
of
Loyalty
to
Kings
(
as
an
ancient
testimony
of
which
you
bear
not
the
Sword
in
vain
)
I
seem
in
a
manner
deputed
from
Oxford
,
not
so
much
a
Preacher
to
supply
a
course
,
as
Oratour
to
present
her
thanks
.
As
for
the
ensuing
Discourse
,
which
,
(
lest
I
chance
to
be
traduced
for
a
Plagiary
by
him
who
has
play'd
the
thief
)
I
think
fit
to
tell
the
world
by
the
way
,
was
one
of
those
that
by
a
worthy
hand
were
stoln
from
me
in
the
Kings
Chappel
and
are
still
detained
;
and
to
which
now
accidentally
published
by
your
Honours
Order
,
your
Patronage
must
give
both
value
,
and
protection
.
You
will
find
me
in
it
not
to
have
pitcht
upon
any
subject
,
that
men's
guilt
,
and
the
consequent
of
guilt
,
their
concernment
might
render
liable
to
exception
;
nor
to
have
rubbed
up
the
memory
of
what
some
heretofore
in
the
City
did
,
which
more
and
better
now
detest
,
and
therefore
expiate
:
but
my
subject
is
inoffensive
;
harmless
,
and
innocent
as
the
state
of
innocence
it self
,
and
(
I
hope
)
suitable
to
the
present
design
and
Genius
of
this
Nation
;
which
is
or
should
be
,
to
return
to
that
Innocence
,
which
it
lost
long
since
the
fall
.
Briefly
,
my
business
is
,
by
describing
what
Man
was
in
his
first
estate
,
to
upbraid
him
with
what
he
is
in
his
present
:
between
whom
Innocent
,
and
Fallen
(
that
in
a
word
I
may
suit
the
subject
to
the
place
of
my
discourse
)
there
is
as
great
an
unlikeness
,
as
between
S.
Paul's
a
Cathedral
,
and
S.
Paul's
a
Stable
.
But
I
must
not
forestall
my self
,
nor
transcribe
the
work
into
the
Dedication
.
I
shall
now
only
desire
you
to
accept
the
issue
of
your
own
requests
;
the
gratification
of
which
I
have
here
consulted
so
much
before
my
own
reputation
:
while
like
the
poor
Widow
I
endeavour
to
shew
my
officiousness
by
an
offering
,
though
I
betray
my
poverty
by
the
measure
;
not
so
much
caring
though
I
appear
neither
Preacher
nor
Scholar
,
(
which
terms
we
have
been
taught
upon
good
reason
to
distinguish
)
so
I
may
in
this
but
shew
my self
Your
Honours
very
humble
Servant
,
Robert
South
.
Worcester-house
,
Nov.
24.
1662.
GENESIS
1.27
.
So
God
created
man
in
his
own
Image
,
in
the
image
of
God
created
he
him
.
HOW
hard
it
is
for
Natural
Reason
to
discover
a
Creation
before
revealed
,
or
being
revealed
to
believe
it
,
the
strange
opinions
of
the
old
Philosophers
,
and
the
Infidelity
of
modern
Atheists
,
is
too
sad
a
Demonstration
.
To
run
the
world
back
to
its
first
original
and
Infancy
;
and
(
as
it
were
)
to
view
Nature
in
its
cradle
,
to
trace
the
out-goings
of
the
Ancient
of
days
in
the
first
Instance
and
Specimen
of
his
Creative
Power
,
is
a
research
too
great
for
any
mortal
Enquiry
:
and
we
might
continue
our
Scrutiny
to
the
end
of
the
World
,
before
Natural
Reason
would
be
able
to
find
out
when
it
begun
.
Epicurus
his
Discourse
concerning
the
Original
of
the
World
is
so
fabulous
and
ridiculously
merry
,
that
we
may
well
judge
the
Design
of
his
Philosophy
to
have
been
Pleasure
,
and
not
Instruction
.
Aristotle
held
,
That
it
streamed
by
connatural
Result
and
Emanation
from
God
,
the
Infinite
and
Eternal
Mind
,
as
the
Light
issues
from
the
Sun
;
so
that
there
was
no
Instant
of
Duration
assignable
of
God's
eternal
existence
,
in
which
the
World
did
not
also
co-exist
.
Others
held
a
Fortuitous
Concourse
of
Atoms
.
But
all
seem
joyntly
to
explode
a
Creation
;
still
beating
upon
this
ground
,
that
to
produce
Something
out
of
Nothing
is
Impossible
and
Incomprehensible
.
Imcomprehensible
indeed
I
grant
,
but
not
therefore
Impossible
.
There
is
not
the
least
transaction
of
sense
and
motion
in
the
whole
man
,
but
Philosophers
are
at
a
loss
to
comprehend
,
I
am
sure
they
are
to
explain
,
it
.
Wherefore
it
is
not
always
rational
to
measure
the
truth
of
an
assertion
by
the
standard
of
our
Apprehension
.
But
to
bring
things
even
to
the
bare
perceptions
of
Reason
,
I
appeal
to
any
one
,
who
shall
impartially
reflect
upon
the
Idea's
and
Conceptions
of
his
own
mind
,
whether
he
doth
not
find
it
as
easie
and
suitable
to
his
Natural
Notions
,
to
conceive
that
an
Infinite
Almighty
Power
might
produce
a
thing
out
of
nothing
,
and
make
that
to
exist
De
Novo
,
which
did
not
exist
before
;
as
to
conceive
the
World
to
have
had
no
Beginning
,
but
to
have
existed
from
Eternity
:
Which
,
were
it
so
proper
for
this
place
and
exercise
,
I
could
easily
demonstrate
to
be
attended
with
no
small
train
of
absurdities
.
But
then
,
besides
that
the
acknowledging
of
a
Creation
is
safe
,
and
the
denial
of
it
dangerous
and
irreligious
,
and
yet
not
more
(
perhaps
much
less
)
demonstrable
than
the
affirmative
;
so
over
and
above
it
gives
me
this
advantage
,
That
,
let
it
seem
never
so
strange
,
uncouth
,
and
impossible
,
the
Nonplus
of
my
Reason
will
yield
a
fairer
opportunity
to
my
Faith
.
In
this
Chapter
we
have
God
surveying
the
works
of
the
Creation
,
and
leaving
this
general
Impress
or
Character
upon
them
,
That
they
were
exceeding
good
.
What
an
Omnipotence
wrought
,
we
have
an
Omniscience
to
approve
.
But
as
it
is
reasonable
to
imagine
that
there
is
more
of
design
,
and
consequently
more
of
perfection
,
in
the
last
work
,
we
have
God
here
giving
his
last
stroke
,
and
summing
up
all
into
Man
,
the
Whole
into
a
Part
,
the
Universe
into
an
Individual
:
so
that
whereas
in
other
Creatures
we
have
but
the
Trace
of
his
Footsteps
,
in
Man
we
have
the
Draught
of
his
hand
.
In
him
were
united
all
the
scattered
perfections
of
the
Creature
;
all
the
Graces
and
Ornaments
,
all
the
Airs
and
Features
of
Being
,
were
abridged
into
this
small
,
yet
full
System
of
Nature
and
Divinity
.
As
we
might
well
imagine
that
the
great
Artificer
would
be
more
than
ordinarily
exact
in
Drawing
his
own
Picture
.
The
Work
that
I
shall
undertake
from
these
words
,
shall
be
to
shew
what
this
Image
of
God
in
Man
is
,
and
wherein
it
doth
consist
.
Which
I
shall
do
these
two
ways
:
1.
Negatively
,
by
shewing
wherein
it
does
not
consist
.
2.
Positively
,
by
shewing
wherein
it
does
.
For
the
first
of
these
we
are
to
remove
the
erroneous
opinion
of
the
Socinians
.
They
deny
that
the
Image
of
God
consisted
in
any
Habitual
Perfections
that
adorned
the
Soul
of
Adam
:
But
as
to
his
Understanding
bring
him
in
Void
of
all
Notion
,
a
rude
unwritten
Blank
;
making
him
to
be
created
as
much
an
Infant
as
others
are
born
;
sent
into
the
world
only
to
read
and
spell
out
a
God
in
the
Works
of
Creation
,
to
learn
by
degrees
,
till
at
length
his
Understanding
grew
up
to
the
stature
of
his
Body
.
Also
without
any
inherent
habits
of
Vertue
in
his
Will
;
thus
divesting
him
of
all
,
and
stripping
him
to
his
bare
Essence
.
So
that
all
the
perfection
they
allowed
his
Understanding
was
Aptness
and
Docility
,
and
all
that
they
attributed
to
his
Will
was
a
possibility
to
be
Vertuous
.
But
wherein
then
according
to
their
opinion
did
this
Image
of
God
consist
?
Why
,
in
that
Power
and
Dominion
that
God
gave
Adam
over
the
Creatures
:
In
that
he
was
vouched
his
immediate
Deputy
upon
Earth
,
the
Viceroy
of
the
Creation
,
and
Lord
Lieutenant
of
the
World
.
But
that
this
Power
and
Dominion
is
not
adequately
and
formally
the
Image
of
God
,
but
only
a
part
of
it
,
is
clear
from
hence
;
because
then
he
that
had
most
of
this
,
would
have
most
of
God's
Image
:
And
consequently
Nimrod
had
more
of
it
than
Noah
,
Saul
than
Samuel
,
the
Persecutors
than
the
Martyrs
,
and
Caesar
than
Christ
himself
,
which
to
assert
is
a
Blasphemous
Paradox
.
And
if
the
Image
of
God
is
only
Grandeur
,
Power
and
Sovereignty
,
certainly
we
have
been
hitherto
much
mistaken
in
our
Duty
:
and
hereafter
are
by
all
means
to
beware
of
making
our selves
unlike
God
,
by
too
much
Self-denial
and
Humility
.
I
am
not
ignorant
that
some
may
distinguish
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
between
a
Lawfull
Authority
and
an
Actual
Power
;
and
affirm
,
that
God's
Image
consists
only
in
the
former
:
which
wicked
Princes
,
such
as
Saul
and
Nimrod
,
have
not
,
though
they
possess
the
latter
.
But
to
this
I
answer
,
-
1.
That
the
Scripture
neither
makes
nor
owns
such
a
distinction
,
nor
any
where
asserts
,
that
when
princes
begin
to
be
wicked
,
they
cease
of
right
to
be
Governours
.
Add
to
this
,
that
when
God
renewed
this
Charter
of
Man's
Sovereignty
over
the
Creatures
to
Noah
and
his
family
,
we
find
no
exception
at
all
,
but
that
C
ham
stood
as
fully
invested
with
this
Right
as
any
of
his
Brethren
.
-
2.
But
secondly
,
This
savours
of
something
ranker
than
Socinianism
,
even
the
Tenents
of
the
Fifth
Monarchy
,
and
of
Sovereignty
founded
only
upon
Saintship
;
and
therefore
fitter
to
be
answered
by
the
Judge
,
than
by
the
Divine
;
and
to
receive
its
confutation
at
the
Bar
of
Justice
,
than
from
the
Pulpit
.
Having
now
made
our
way
through
this
false
Opinion
,
we
are
in
the
next
place
to
lay
down
positively
what
this
Image
of
God
in
Man
is
.
It
is
in
short
,
That
Universal
Rectitude
of
all
the
faculties
of
the
Soul
,
by
which
they
stand
apt
and
disposed
to
their
respective
Offices
and
Operations
.
Which
will
be
more
fully
set
forth
,
by
taking
a
distinct
survey
of
it
,
in
the
several
faculties
belonging
to
the
soul.
-
1.
In
the
Understanding
.
-
2.
In
the
Will
.
-
3.
In
the
Passions
or
Affections
.
1.
And
first
for
its
noblest
faculty
,
the
Understanding
:
It
was
then
sublime
,
clear
,
and
aspiring
,
and
,
as
it
were
,
the
soul
's
upper
region
,
lofty
and
serene
,
free
from
the
vapours
and
disturbances
of
the
inferiour
affections
.
It
was
the
leading
,
controlling
faculty
;
all
the
Passions
wore
the
colours
of
Reason
;
it
did
not
so
much
perswade
,
as
command
;
it
was
not
Consul
but
Dictator
.
Discourse
was
then
almost
as
quick
as
Intuition
;
it
was
nimble
in
proposing
,
firm
in
concluding
;
it
could
sooner
determine
than
now
it
can
dispute
.
Like
the
Sun
,
it
had
both
light
and
agility
;
it
knew
no
rest
but
in
motion
;
no
quiet
,
but
in
activity
.
It
did
not
so
properly
apprehend
,
as
irradiate
the
Object
;
not
so
much
find
,
as
make
things
intelligible
.
It
did
arbitrate
upon
the
several
Reports
of
sense
,
and
all
the
varieties
of
Imagination
;
not
like
a
drousie
judge
,
only
hearing
,
but
also
directing
their
Verdict
.
In
sum
,
it
was
vegete
,
quick
,
and
lively
;
open
as
the
Day
,
untainted
as
the
Morning
,
full
of
the
innocence
and
spriteliness
of
Youth
;
it
gave
the
Soul
a
bright
and
a
full
view
into
all
things
,
and
was
not
only
a
Window
,
but
it self
the
Prospect
.
Briefly
,
there
is
as
much
difference
between
the
clear
Representations
of
the
understanding
then
,
and
the
obscure
discoveries
that
it
makes
now
,
as
there
is
between
the
Prospect
of
a
Casement
,
and
of
a
Key-hole
.
Now
as
there
are
two
great
functions
of
the
Soul
,
Contemplation
,
and
Practice
,
according
to
that
general
division
of
Objects
,
some
of
which
only
entertain
our
Speculation
,
others
also
imploy
our
Actions
;
so
the
Understanding
with
relation
to
these
,
not
because
of
any
distinction
in
the
faculty
it self
,
is
accordingly
divided
into
Speculative
and
Practick
;
in
both
of
which
the
Image
of
God
was
then
apparent
.
1.
For
the
Understanding
Speculative
.
There
are
some
general
Maxims
and
Notions
in
the
mind
of
Man
,
which
are
the
rules
of
Discourse
,
and
the
basis
of
all
Philosophy
.
As
that
the
same
thing
cannot
at
the
same
time
be
,
and
not
be
.
That
the
Whole
is
bigger
than
a
Part.
That
two
Proportions
equal
to
a
third
,
must
also
be
equal
to
one
another
.
Aristotle
indeed
affirms
the
Mind
to
be
at
first
a
meer
Rasa
tabula
;
and
that
these
Notions
are
not
ingenite
,
and
imprinted
by
the
finger
of
Nature
,
but
by
the
latter
and
more
languid
impressions
of
sense
;
being
only
the
Reports
of
observation
,
and
the
Result
of
so
many
repeated
Experiments
.
But
to
this
I
answer
two
things
.
-
1.
That
these
Notions
are
universal
,
and
what
is
universal
must
needs
proceed
from
some
Universal
,
constant
Principle
,
the
same
in
all
particulars
;
which
here
can
be
nothing
else
but
humane
Nature
.
-
2.
These
cannot
be
infused
by
observation
,
because
they
are
the
rules
by
which
men
take
their
first
apprehensions
and
observations
of
things
,
and
therefore
in
order
of
Nature
must
needs
precede
them
:
As
the
being
of
the
Rule
must
be
before
its
application
to
the
thing
directed
by
it
.
From
whence
it
follows
,
that
these
were
Notions
not
descending
from
us
,
but
born
with
us
;
not
our
Off-spring
,
but
our
Brethren
;
and
(
as
I
may
so
say
)
such
as
we
were
taught
without
the
help
of
a
Teacher
.
Now
it
was
Adam's
happiness
in
the
state
of
innocence
to
have
these
clear
and
unsullied
.
He
came
into
the
World
a
Philosopher
,
which
sufficiently
appeared
by
his
writing
the
Nature
of
things
upon
their
Names
:
he
could
view
Essences
in
themselves
,
and
read
Forms
without
the
comment
of
their
respective
Properties
:
he
could
see
Consequents
yet
dormant
in
their
principles
,
and
effects
yet
unborn
and
in
the
Womb
of
their
Causes
:
his
understanding
could
almost
pierce
into
future
contingents
;
his
conjectures
improving
even
to
Prophecy
,
or
the
certainties
of
Prediction
;
till
his
fall
it
was
ignorant
of
nothing
but
of
Sin
;
or
at
least
it
rested
in
the
notion
without
the
smart
of
the
Experiment
.
Could
any
difficulty
have
been
proposed
,
the
resolution
would
have
been
as
early
as
the
proposal
;
it
could
not
have
had
time
to
settle
into
Doubt
.
Like
a
better
Archimedes
,
the
issue
of
all
his
Enquiries
was
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
off-spring
of
his
Brain
without
the
sweat
of
his
Brow
.
Study
was
not
then
a
Duty
,
night-watchings
were
needless
;
the
light
of
Reason
wanted
not
the
assistance
of
a
Candle
.
This
is
the
doom
of
fallen
man
to
labour
in
the
fire
,
to
seek
truth
in
profundo
,
to
exhaust
his
time
and
impair
his
health
,
and
perhaps
to
spin
out
his
days
,
and
himself
into
one
pitifull
,
controverted
Conclusion
.
There
was
then
no
poring
,
no
struggling
with
memory
,
no
straining
for
Invention
.
His
faculties
were
quick
and
expedite
;
they
answered
without
knocking
,
they
were
ready
upon
the
first
summons
,
there
was
freedom
,
and
firmness
in
all
their
Operations
.
I
confess
't
is
difficult
for
us
who
date
our
ignorance
from
our
first
Being
,
and
were
still
bred
up
with
the
same
infirmities
about
us
,
with
which
we
were
born
,
to
raise
our
thoughts
,
and
imagination
to
those
intellectual
perfections
that
attended
our
Nature
in
the
time
of
Innocence
;
as
it
is
for
a
Peasant
bred
up
in
the
obscurities
of
a
Cottage
,
to
fansie
in
his
mind
the
unseen
splendours
of
a
Court
.
But
by
rating
Positives
by
their
Privatives
,
and
other
Arts
of
Reason
,
by
which
discourse
supplies
the
want
of
the
Reports
of
sense
,
we
may
collect
the
Excellency
of
the
Understanding
then
,
by
the
glorious
remainders
of
it
now
,
and
guess
at
the
stateliness
of
the
building
,
by
the
magnificence
of
its
ruins
.
All
those
arts
,
rarities
,
and
inventions
,
which
vulgar
minds
gaze
at
,
the
ingenious
pursue
,
and
all
admire
,
are
but
the
reliques
of
an
Intellect
defaced
with
Sin
and
Time
.
We
admire
it
now
,
only
as
Antiquaries
do
a
piece
of
old
Coin
,
for
the
Stamp
it
once
bore
,
and
not
for
those
vanishing
lineaments
,
and
disappearing
draughts
,
that
remain
upon
it
at
present
.
And
certainly
,
that
must
needs
have
been
very
glorious
,
the
decayes
of
which
are
so
admirable
.
He
that
is
comely
,
when
old
and
decrepit
,
surely
was
very
beautifull
,
when
he
was
young
.
An
Aristotle
was
but
the
rubbish
of
an
Adam
,
and
Athens
but
the
rudiments
of
Paradise
.
2.
The
Image
of
God
was
no
less
resplendent
in
that
,
which
we
call
man's
Practical
Understanding
;
namely
,
that
store-house
of
the
Soul
,
in
which
are
treasured
up
the
rules
of
Action
,
and
the
seeds
of
Morality
.
Where
,
we
must
observe
,
that
many
,
who
deny
all
Connate
Notions
in
the
Speculative
Intellect
,
do
yet
admit
them
in
this
.
Now
of
this
sort
are
these
Maxims
,
That
God
is
to
be
worshipped
.
That
Parents
are
to
be
honoured
.
That
a
man's
word
is
to
be
kept
,
and
the
like
;
which
,
being
of
universal
influence
,
as
to
the
regulation
of
the
behaviour
,
and
converse
of
mankind
,
are
the
ground
of
all
vertue
,
and
civility
,
and
the
foundation
of
Religion
.
It
was
the
Privilege
of
Adam
Innocent
,
to
have
these
Notions
also
firm
and
untainted
,
to
carry
his
Monitor
in
his
bosom
,
his
Law
in
his
heart
,
and
to
have
such
a
Conscience
,
as
might
be
its
own
Casuist
:
And
certainly
those
Actions
must
needs
be
regular
,
where
there
is
an
Identity
between
the
rule
and
the
faculty
.
His
own
mind
taught
him
a
due
dependance
upon
God
,
and
chalked
out
to
him
the
just
proportions
,
and
measures
of
behaviour
to
his
fellow-creatures
.
He
had
no
Catechism
but
the
Creation
,
needed
no
Study
but
Reflection
,
read
no
Book
but
the
volume
of
the
world
,
and
that
too
not
for
Rules
to
work
by
,
but
for
Objects
to
work
upon
.
Reason
was
his
Tutor
,
and
First
principles
his
magna
moralia
.
The
Decalogue
of
Moses
was
but
a
Transcript
,
not
an
Original
.
All
the
Laws
of
Nations
and
wise
Decrees
of
State
,
the
Statutes
of
Solon
,
and
the
twelve
Tables
,
were
but
a
paraphrase
upon
this
standing
rectitude
of
Nature
,
this
fruitfull
principle
of
Justice
,
that
was
ready
to
run
out
,
and
enlarge
it self
into
suitable
determinations
,
upon
all
emergent
objects
,
and
occasions
.
Justice
then
was
neither
blind
to
discern
,
nor
lame
to
execute
.
It
was
not
subject
to
be
imposed
upon
by
a
deluded
fancy
,
nor
yet
to
be
bribed
by
a
glozing
appetite
,
for
an
Utile
or
Iucundum
to
turn
the
balance
to
a
false
or
dishonest
sentence
.
In
all
its
directions
of
the
inferiour
faculties
,
it
conveyed
its
suggestions
with
clearness
,
and
enjoyned
them
with
power
;
it
had
the
Passions
in
perfect
subjection
;
and
though
its
command
over
them
was
but
suasive
,
and
political
,
yet
it
had
the
force
of
coaction
,
and
despotical
.
It
was
not
then
,
as
it
is
now
,
where
the
Conscience
has
only
power
to
disapprove
,
and
to
protest
against
the
exorbitances
of
the
Passions
;
and
rather
to
wish
,
than
make
them
otherwise
.
The
voice
of
Conscience
now
is
low
,
and
weak
,
chastising
the
Passions
,
as
old
Eli
did
his
lustfull
,
domineering
Sons
;
Not
so
,
my
Sons
,
not
so
:
but
the
voice
of
Conscience
then
was
not
,
This
should
,
or
this
ought
to
be
done
;
but
this
must
,
this
shall
be
done
.
It
spoke
like
a
Legislator
:
the
thing
spoke
was
a
Law
:
and
the
manner
of
speaking
it
a
new
Obligation
.
In
short
,
there
was
as
great
a
disparity
between
the
Practical
dictates
of
the
understanding
then
,
and
now
,
as
there
is
between
empire
and
advice
,
counsel
and
command
,
between
a
companion
and
a
governour
.
And
thus
much
for
the
Image
of
God
as
it
shone
in
man's
understanding
.
2.
Let
us
in
the
next
place
take
a
view
of
it
,
as
it
was
stamped
upon
the
Will.
It
is
much
disputed
by
Divines
concerning
the
power
of
man's
will
to
Good
and
Evil
in
the
state
of
Innocence
;
and
upon
very
nice
,
and
dangerous
precipices
stand
their
determinations
on
either
side
.
Some
hold
that
God
invested
him
with
a
power
to
stand
,
so
that
in
the
strength
of
that
power
received
,
he
might
without
the
auxiliaries
of
any
further
influence
have
determined
his
will
to
a
full
choice
of
good
.
Others
hold
,
that
notwithstanding
this
power
,
yet
it
was
impossible
for
him
,
to
exert
it
in
any
good
action
,
without
a
superadded
assistance
of
grace
,
actually
determining
that
power
to
the
certain
production
of
such
an
act
.
So
that
,
whereas
some
distinguish
between
sufficient
and
effectual
grace
;
they
order
the
matter
so
,
as
to
acknowledge
none
sufficient
,
but
what
is
indeed
effectual
,
and
actually
productive
of
a
good
action
.
I
shall
not
presume
to
interpose
dogmatically
in
a
controversie
,
which
I
look
never
to
see
decided
.
But
concerning
the
latter
of
these
Opinions
,
I
shall
only
give
these
two
remarks
.
-
1.
That
it
seems
contrary
to
the
common
and
natural
conceptions
of
all
mankind
,
who
acknowledge
themselves
able
,
and
sufficient
to
do
many
things
,
which
actually
they
never
do
.
-
2.
That
to
assert
,
that
God
looked
upon
Adam's
fall
as
a
sin
,
and
punished
it
as
such
,
when
,
without
any
antecedent
sin
of
his
,
he
withdrew
that
actual
grace
from
him
,
upon
the
withdrawing
of
which
,
it
was
impossible
for
him
not
to
fall
,
seems
a
thing
that
highly
reproaches
the
essential
equity
and
goodness
of
the
divine
Nature
.
Wherefore
doubtless
the
will
of
man
in
the
state
of
Innocence
,
had
an
entire
freedom
,
a
perfect
equipendency
and
indifference
to
either
part
of
the
contradiction
,
to
stand
,
or
not
to
stand
;
to
accept
,
or
not
accept
the
temptation
.
I
will
grant
the
Will
of
man
now
to
be
as
much
a
slave
as
any
one
will
have
it
,
and
be
only
free
to
Sin
;
that
is
,
instead
of
a
liberty
,
to
have
only
a
licentiousness
;
yet
certainly
this
is
not
Nature
,
but
Chance
.
We
were
not
born
crooked
,
we
learnt
these
windings
and
turnings
of
the
Serpent
:
and
therefore
it
cannot
but
be
a
blasphemous
piece
of
ingratitude
to
ascribe
them
to
God
;
and
to
make
the
plague
of
our
Nature
the
Condition
of
our
Creation
.
The
Will
was
then
ductile
,
and
pliant
to
all
the
motions
of
right
Reason
,
it
met
the
dictates
of
a
clarified
understanding
half
way
.
And
the
Active
informations
of
the
Intellect
,
filling
the
Passive
reception
of
the
Will
,
like
Form
closing
with
Matter
,
grew
actuate
into
a
third
,
and
distinct
perfection
of
Practice
:
The
Understanding
and
Will
never
disagreed
,
for
the
proposals
of
the
one
never
thwarted
the
inclinations
of
the
other
.
Yet
neither
did
the
Will
servilely
attend
upon
the
Understanding
,
but
as
a
favourite
does
upon
his
Prince
,
where
the
Service
is
Privilege
,
and
Preferment
;
or
as
Solomon's
servants
waited
upon
him
,
it
admired
its
wisdom
,
and
heard
its
prudent
dictates
,
and
counsels
,
both
the
direction
,
and
the
reward
of
its
obedience
.
It
is
indeed
the
nature
of
this
faculty
to
follow
a
Superiour
guide
,
to
be
drawn
by
the
Intellect
;
but
then
it
was
drawn
,
as
a
Triumphant
Chariot
,
which
at
the
same
time
both
follows
and
triumphs
;
while
it
obeyed
this
,
it
commanded
the
other
faculties
.
It
was
subordinate
,
not
enslaved
to
the
Understanding
:
Not
as
a
Servant
to
a
Master
,
but
as
a
Queen
to
her
King
;
who
both
acknowledges
a
Subjection
,
and
yet
retains
a
Majesty
.
Pass
we
now
downward
from
man's
Intellect
and
Will
,
3.
To
the
Passions
;
which
have
their
residence
and
situation
chiefly
in
the
Sensitive
Appetite
.
For
we
must
know
,
that
inasmuch
as
man
is
a
compound
and
mixture
of
Flesh
as
well
as
Spirit
,
the
soul
during
its
abode
in
the
body
,
does
all
things
by
the
mediation
of
these
Passions
,
and
inferiour
affections
.
And
here
the
Opinion
of
the
Stoicks
was
famous
and
singular
,
who
look'd
upon
all
these
,
as
sinfull
defects
and
irregularities
,
as
so
many
deviations
from
right
Reason
,
making
Passion
to
be
only
another
word
for
Perturbation
.
Sorrow
in
their
esteem
was
a
sin
scarce
to
be
expiated
by
another
;
to
pitty
was
a
fault
,
to
rejoyce
an
extravagance
,
and
the
Apostle's
advice
,
to
be
angry
and
sin
not
,
was
a
contradiction
in
their
Philosophy
.
But
in
this
,
they
were
constantly
out-voted
by
other
Sects
of
Philosophers
,
neither
for
fame
,
nor
number
less
than
themselves
:
So
that
all
arguments
brought
against
them
from
Divinity
would
come
in
by
way
of
overplus
to
their
confutation
.
To
us
let
this
be
sufficient
,
that
our
Saviour
Christ
,
who
took
upon
him
all
our
natural
infirmities
,
but
none
of
our
sinfull
,
has
been
seen
to
Weep
,
to
be
Sorrowfull
,
to
Pitty
,
and
to
be
Angry
.
Which
shews
that
there
might
be
gall
in
a
Dove
,
passion
without
Sin
,
fire
without
smoke
,
and
motion
without
disturbance
.
For
it
is
not
bare
agitation
,
but
the
sediment
at
the
bottom
,
that
troubles
and
defiles
the
Water
.
And
when
we
see
it
windy
and
dusty
,
the
wind
does
not
(
as
we
use
to
say
)
make
,
but
only
raise
a
dust
.
Now
,
though
the
Schools
reduce
all
the
Passions
to
these
two
heads
,
the
concupiscible
,
and
the
irascible
Appetite
:
yet
,
I
shall
not
tie
my self
to
an
exact
prosecution
of
them
under
this
Division
;
but
at
this
time
leaving
both
their
terms
and
their
method
to
themselves
,
consider
only
the
principal
and
most
noted
Passions
,
from
whence
we
may
take
an
estimate
of
the
rest
.
And
first
,
for
the
grand
leading
affection
of
all
,
which
is
Love
.
This
is
the
great
Instrument
and
Engine
of
Nature
,
the
bond
and
cement
of
Society
,
the
spring
and
spirit
of
the
Universe
.
Love
is
such
an
affection
,
as
cannot
so
properly
be
said
to
be
in
the
Soul
,
as
the
Soul
to
be
in
that
.
It
is
the
whole
man
wrapt
up
into
one
desire
,
all
the
powers
,
vigour
and
faculties
of
the
Soul
abridged
into
one
inclination
.
And
it
is
of
that
active
,
restless
nature
,
that
it
must
of
necessity
exert
it self
;
and
like
the
fire
,
to
which
it
is
so
often
compared
,
it
is
not
a
free
Agent
,
to
choose
whether
it
will
heat
or
no
,
but
it
streams
forth
by
natural
results
,
and
unavoidable
emanations
.
So
that
it
will
fasten
upon
an
inferiour
,
unsuitable
Object
,
rather
than
none
at
all
.
The
Soul
may
sooner
leave
off
to
subsist
,
than
to
love
;
and
like
the
Vine
,
it
withers
and
dies
,
if
it
has
nothing
to
embrace
.
Now
this
affection
in
the
state
of
Innocence
was
happily
pitched
upon
its
right
Object
;
it
flamed
up
in
direct
fervours
of
devotion
to
God
,
and
in
collateral
emissions
of
charity
to
its
Neighbour
.
It
was
not
then
only
another
and
more
cleanly
name
for
Lust.
It
had
none
of
those
impure
heats
,
that
both
represent
and
deserve
Hell
.
It
was
a
Vestal
and
a
Virgin-fire
,
and
differed
as
much
from
that
which
usually
passes
by
this
name
now-a-days
,
as
the
vital
heat
from
the
burning
of
a
Fever
.
Then
for
the
contrary
Passion
of
Hatred
.
This
we
know
is
the
Passion
of
defiance
,
and
there
is
a
kind
of
aversation
and
hostility
included
in
its
very
essence
and
being
.
But
then
(
if
there
could
have
been
hatred
in
the
world
,
when
there
was
scarce
any
thing
odious
)
it
would
have
acted
within
the
compass
of
its
proper
object
.
Like
Aloes
,
bitter
indeed
,
but
wholsome
.
There
would
have
been
no
rancour
,
no
hatred
of
our
Brother
:
An
innocent
nature
could
hate
nothing
that
was
innocent
.
In
a
word
,
so
great
is
the
commutation
,
that
the
Soul
then
hated
only
that
,
which
now
only
it
loves
,
i.
e.
Sin
.
And
if
we
may
bring
Anger
under
this
head
,
as
being
according
to
some
,
a
transient
hatred
,
or
at
least
very
like
it
:
This
also
,
as
unruly
as
now
it
is
,
yet
then
it
vented
it self
by
the
measures
of
reason
.
There
was
no
such
thing
as
the
transports
of
malice
,
or
the
violences
of
revenge
:
no
rendring
evil
for
evil
,
when
evil
was
truly
a
non-entity
,
and
no
where
to
be
found
.
Anger
then
was
like
the
sword
of
Justice
,
keen
,
but
innocent
and
righteous
.
It
did
not
act
like
fury
,
and
then
call
it self
zeal
.
It
always
espoused
God's
honour
:
and
never
kindled
upon
any
thing
but
in
order
to
a
Sacrifice
.
It
sparkled
like
the
coal
upon
the
Altar
,
with
the
fervours
of
piety
,
the
heats
of
devotion
,
the
sallies
and
vibrations
of
an
harmless
activity
.
In
the
next
place
,
for
the
lightsome
Passion
of
Ioy
.
It
was
not
that
,
which
now
often
usurps
this
name
;
that
trivial
,
vanishing
,
superficial
thing
,
that
only
gilds
the
apprehension
,
and
plays
upon
the
surface
of
the
Soul
.
It
was
not
the
meer
crackling
of
thorns
,
a
sudden
blaze
of
the
Spirits
,
the
exultation
of
a
tickled
fancy
,
or
a
pleased
appetite
.
Joy
was
then
a
masculine
and
a
severe
thing
:
the
recreation
of
the
Judgment
,
the
Jubilee
of
Reason
.
It
was
the
result
of
a
real
good
sutably
applied
.
It
commenced
upon
the
solidities
of
Truth
,
and
the
substance
of
Fruition
.
It
did
not
run
out
in
voice
,
or
undecent
eruptions
,
but
filled
the
Soul
,
as
God
does
the
Universe
,
silently
and
without
noise
.
It
was
refreshing
,
but
composed
;
like
the
pleasantness
of
youth
tempered
with
the
gravity
of
age
;
or
the
mirth
of
a
festival
mannaged
with
the
silence
of
contemplation
.
And
,
on
the
other
side
,
for
Sorrow
.
Had
any
loss
or
disaster
made
but
room
for
grief
,
it
would
have
moved
according
to
the
severe
allowances
of
Prudence
,
and
the
proportions
of
the
provocation
.
It
would
not
have
sallied
out
into
complaint
,
or
loudness
,
nor
spread
it self
upon
the
face
,
and
writ
sad
stories
upon
the
forehead
.
No
wringing
of
the
hands
,
knocking
the
breast
,
or
wishing
ones
self
unborn
;
all
which
are
but
the
ceremonies
of
sorrow
,
the
pomp
and
ostentation
of
an
effeminate
grief
:
which
speak
not
so
much
the
greatness
of
the
misery
,
as
the
smallness
of
the
mind
.
Tears
may
spoil
the
eyes
,
but
not
wash
away
the
affliction
.
Sighs
may
exhaust
the
man
,
but
not
eject
the
burthen
.
Sorrow
then
would
have
been
as
silent
as
Thoughts
,
as
severe
as
Philosophy
.
It
would
have
rested
in
inward
senses
,
tacit
dislikes
:
and
the
whole
scene
of
it
been
transacted
in
sad
and
silent
reflections
.
Then
again
for
Hope
.
Though
indeed
the
fullness
and
affluence
of
man's
enjoyments
in
the
state
of
Innocence
,
might
seem
to
leave
no
place
for
hope
,
in
respect
of
any
further
addition
,
but
only
of
the
prorogation
,
and
future
continuance
of
what
already
he
possessed
:
Yet
doubtless
,
God
who
made
no
faculty
but
also
provided
it
with
a
proper
object
,
upon
which
it
might
exercise
,
and
lay
out
it self
,
even
in
its
greatest
innocence
,
did
then
exercise
man's
hopes
with
the
expectations
of
a
better
Paradise
,
or
a
more
intimate
admission
to
himself
.
For
it
is
not
imaginable
,
that
Adam
could
fix
upon
such
poor
,
thin
enjoyments
,
as
riches
,
pleasure
,
and
the
gayeties
of
an
animal
life
.
Hope
indeed
was
always
the
Anchor
of
the
Soul
,
yet
certainly
it
was
not
to
catch
or
fasten
upon
such
mud
.
And
if
,
as
the
Apostle
says
,
no
man
hopes
for
that
which
he
sees
,
much
less
could
Adam
then
hope
for
such
things
as
he
saw
through
.
And
lastly
,
for
the
affection
of
Fear
.
It
was
then
the
instrument
of
caution
,
not
of
anxiety
;
a
guard
and
not
a
torment
to
the
breast
that
had
it
.
It
is
now
indeed
an
unhappiness
,
the
disease
of
the
Soul
:
it
flies
from
a
shadow
,
and
makes
more
dangers
than
it
avoids
:
it
weakens
the
Judgment
,
and
betrays
the
succours
of
reason
.
So
hard
is
it
to
tremble
,
and
not
to
erre
,
and
to
hit
the
mark
with
a
shaking
hand
.
Then
it
fixed
upon
him
who
is
only
to
be
feared
,
God
:
and
yet
with
a
filial
fear
,
which
at
the
same
time
both
fears
,
and
loves
.
It
was
awe
without
amazement
,
dread
without
distraction
.
There
was
then
a
beauty
even
in
this
very
paleness
.
It
was
the
colour
of
devotion
,
giving
a
lustre
to
reverence
,
and
a
gloss
to
humility
.
Thus
did
the
Passions
then
act
without
any
of
their
present
jarrs
,
combats
,
or
repugnances
;
all
moving
with
the
beauty
of
uniformity
,
and
the
stilness
of
composure
.
Like
a
well-governed
Army
,
not
for
fighting
,
but
for
rank
and
order
.
I
confess
the
Scripture
does
not
expresly
attribute
these
several
endowments
to
Adam
in
his
first
estate
.
But
all
that
I
have
said
,
and
much
more
,
may
be
drawn
out
of
that
short
Aphorism
,
God
made
man
upright
,
Eccl.
7.29
.
And
since
the
opposite
Weaknesses
now
infest
the
nature
of
Man
faln
,
if
we
will
be
true
to
the
rule
of
contraries
,
we
must
conclude
,
That
those
perfections
were
the
lot
of
man
innocent
.
Now
from
this
so
exact
and
regular
composure
of
the
faculties
,
all
moving
in
their
due
place
,
each
striking
in
its
proper
time
,
there
arose
,
by
natural
consequence
,
the
crowning
perfection
of
all
,
A
good
conscience
.
For
,
as
in
the
Body
,
when
the
principal
parts
,
as
the
Heart
and
Liver
,
do
their
offices
,
and
all
the
inferiour
,
smaller
vessels
act
orderly
,
and
duly
,
there
arises
a
sweet
enjoyment
upon
the
whole
,
which
we
call
Health
.
So
in
the
Soul
,
when
the
supreme
faculties
of
the
Will
and
Understanding
move
regularly
,
the
inferiour
Passions
and
Affections
following
,
there
arises
a
serenity
and
complacency
upon
the
whole
Soul
,
infinitely
beyond
the
greatest
bodily
pleasures
,
the
highest
quintessence
and
Elixir
of
worldly
delights
.
There
is
in
this
case
a
kind
of
fragrancy
,
and
spiritual
perfume
upon
the
Conscience
;
much
like
what
Isaac
spoke
of
his
son's
garments
,
That
the
scent
of
them
was
like
the
smell
of
a
field
which
the
Lord
had
blessed
.
Such
a
freshness
and
flavour
is
there
upon
the
Soul
,
when
daily
watered
with
the
actions
of
a
vertuous
life
.
Whatsoever
is
pure
,
is
also
pleasant
.
Having
thus
surveyed
the
Image
of
God
in
the
Soul
of
Man
,
we
are
not
to
omit
now
those
characters
of
Majesty
that
God
imprinted
upon
the
Body
.
He
drew
some
traces
of
his
Image
upon
this
also
;
as
much
as
a
spiritual
Substance
could
be
pictured
upon
a
corporeal
.
As
for
the
Sect
of
the
Anthropomorphites
,
who
from
hence
ascribe
to
God
the
figure
of
a
Man
,
eyes
,
hands
,
feet
,
and
the
like
,
they
are
too
ridiculous
to
deserve
a
confutation
.
They
would
seem
to
draw
this
impiety
from
the
letter
of
the
Scripture
sometimes
speaking
of
God
in
this
manner
.
Absurdly
;
as
if
the
mercy
of
Scripture-expressions
ought
to
warrant
the
blasphemy
of
our
Opinions
.
And
not
rather
shew
us
,
that
God
condescends
to
us
,
only
to
draw
us
to
himself
;
and
cloathes
himself
in
our
likeness
,
only
to
win
us
to
his
own
.
The
practice
of
the
Papists
is
much
of
the
same
nature
,
in
their
absurd
and
impious
picturing
of
God
Almighty
:
but
the
wonder
in
them
is
the
less
,
since
the
Image
of
a
Deity
may
be
a
proper
object
for
that
,
which
is
but
the
Image
of
a
Religion
.
But
to
the
purpose
:
Adam
was
then
no
less
glorious
in
his
Externals
;
he
had
a
beautifull
Body
,
as
well
as
an
immortal
Soul
.
The
whole
compound
was
like
a
well
built
Temple
,
stately
without
,
and
sacred
within
.
The
Elements
were
at
perfect
union
and
agreement
in
his
Body
;
and
their
contrary
qualities
served
not
for
the
dissolution
of
the
compound
,
but
the
variety
of
the
composure
.
Galen
,
who
had
no
more
Divinity
,
than
what
his
Physick
taught
him
,
barely
upon
the
consideration
of
this
so
exact
frame
of
the
Body
,
challenges
any
one
upon
an
hundred
years
study
,
to
find
,
how
any
the
least
fibre
,
or
most
minute
particle
might
be
more
commodiously
placed
,
either
for
the
advantage
of
use
,
or
comeliness
.
His
stature
erect
,
and
tending
upwards
to
his
Centre
;
his
Countenance
Majestick
and
Comely
,
with
the
lustre
of
a
native
Beauty
,
that
scorned
the
poor
Assistance
of
Art
,
or
the
Attempts
of
Imitation
;
his
Body
of
so
much
quickness
and
agility
,
that
it
did
not
only
contain
,
but
also
represent
the
Soul
:
for
we
might
well
suppose
,
that
where
God
did
deposit
so
rich
a
Jewel
,
he
would
sutably
adorn
the
Case
.
It
was
a
fit
Work-house
for
spritely
,
vivid
faculties
to
exercise
and
exert
themselves
in
.
A
fit
Tabernacle
for
an
immortal
Soul
,
not
only
to
dwell
in
,
but
to
contemplate
upon
:
where
it
might
see
the
World
without
travel
;
it
being
a
lesser
Scheme
of
the
Creation
,
nature
contracted
,
a
little
Cosmography
or
Map
of
the
Universe
.
Neither
was
the
Body
then
subject
to
distempers
,
to
die
by
piece-meal
,
and
languish
under
Coughs
,
Catarrhs
,
or
Consumptions
.
Adam
knew
no
disease
,
so
long
as
temperance
from
the
forbidden
fruit
secured
him
.
Nature
was
his
Physician
:
and
Innocence
,
and
Abstinence
would
have
kept
him
healthfull
to
immortality
.
Now
the
Use
of
this
point
might
be
various
,
but
at
present
it
shall
be
only
this
;
To
remind
us
of
the
irreparable
loss
that
we
sustained
in
our
first
Parents
,
to
shew
us
of
how
fair
a
portion
Adam
disinherited
his
whole
posterity
by
one
single
prevarication
.
Take
the
picture
of
a
man
in
the
greenness
and
vivacity
of
his
youth
,
and
in
the
latter
date
and
declensions
of
his
drooping
years
,
and
you
will
scarce
know
it
to
belong
to
the
same
person
:
there
would
be
more
art
to
discern
,
than
at
first
to
draw
it
.
The
same
and
greater
is
the
difference
between
Man
innocent
and
faln
.
He
is
as
it
were
a
new
kind
or
species
;
the
plague
of
sin
has
even
altered
his
nature
,
and
eaten
into
his
very
essentials
.
The
Image
of
God
is
wiped
out
,
the
creatures
have
shook
off
his
yoke
,
renounced
his
Soverignty
,
and
revolted
from
his
dominion
.
Distempers
and
Diseases
have
shattered
the
excellent
frame
of
his
body
;
and
by
a
new
dispensation
,
Immortality
is
swallowed
up
of
Mortality
.
The
same
disaster
,
and
decay
also
has
invaded
his
spirituals
:
the
passions
rebel
,
every
faculty
would
usurp
and
rule
;
and
there
are
so
many
governours
,
that
there
can
be
no
government
.
The
light
within
us
is
become
darkness
;
and
the
Understanding
,
that
should
be
eyes
to
the
blind
faculty
of
the
Will
,
is
blind
it self
,
and
so
brings
all
the
inconveniences
,
that
attend
a
blind
follower
under
the
conduct
of
a
blind
guide
.
He
that
would
have
a
clear
,
ocular
demonstration
of
this
,
let
him
reflect
upon
that
numerous
litter
of
strange
,
sensless
,
absurd
Opinions
,
that
crawl
about
the
world
,
to
the
disgrace
of
Reason
,
and
the
unanswerable
reproach
of
a
broken
Intellect
.
The
two
great
perfections
,
that
both
adorn
,
and
exercise
man's
understanding
are
Philosophy
,
and
Religion
:
For
the
first
of
these
;
take
it
even
amongst
the
Professors
of
it
,
where
it
most
flourished
,
and
we
shall
find
the
very
first
notions
of
common
sense
debauched
by
them
.
For
there
have
been
such
,
as
have
asserted
,
That
there
is
no
such
thing
in
the
world
as
Motion
:
That
Contradictions
may
be
true
.
There
has
not
been
wanting
one
,
that
has
denied
Snow
to
be
white
.
Such
a
stupidity
or
wantonness
had
seized
upon
the
most
raised
wits
,
that
it
might
be
doubted
,
whether
the
Philosophers
,
or
the
Owls
,
of
Athens
were
the
quicker
sighted
.
But
then
for
Religion
;
What
prodigious
,
monstrous
,
mishapen
births
has
the
Reason
of
faln
man
produced
!
It
is
now
almost
six
thousand
years
,
that
far
the
greatest
part
of
the
World
has
had
no
other
Religion
but
Idolatry
.
And
Idolatry
certainly
is
the
first-born
of
Folly
,
the
great
and
leading
paradox
;
nay
,
the
very
abridgment
and
sum
total
of
all
absurdities
.
For
is
it
not
strange
,
that
a
rational
man
should
worship
an
Oxe
,
nay
the
Image
of
an
Oxe
?
that
he
should
fawn
upon
his
Dog
?
bow
himself
before
a
Cat
?
adore
Leeks
and
Garlick
,
and
shed
penitential
tears
at
the
smell
of
a
deified
Onion
?
Yet
so
did
the
AEgyptians
,
once
the
famed
masters
of
all
arts
and
learning
.
And
to
go
a
little
further
;
we
have
yet
a
stranger
instance
in
Isa.
44.14
.
A
man
hews
him
down
a
tree
in
the
wood
,
and
part
of
it
he
burns
,
in
the
16.
ver.
and
in
the
17.
ver.
with
the
residue
thereof
he
maketh
a
God
.
With
one
part
he
furnishes
his
Chimney
,
with
the
other
his
Chappel
.
A
strange
thing
,
that
the
fire
must
first
consume
this
part
,
and
then
burn
Incense
to
that
.
As
if
there
was
more
Divinity
in
one
end
of
the
stick
,
than
in
the
other
;
or
,
as
if
it
could
be
graved
and
painted
omnipotent
,
or
the
nails
and
the
hammer
could
give
it
an
Apotheosis
.
Briefly
,
so
great
is
the
Change
,
so
deplorable
the
degradation
of
our
nature
,
that
,
whereas
before
,
we
bore
the
Image
of
God
,
we
now
retain
onely
the
Image
of
Men.
In
the
last
place
,
we
learn
from
hence
the
excellency
of
Christian
Religion
,
in
that
it
is
the
great
and
onely
means
,
that
God
has
sanctified
and
designed
to
repair
the
breaches
of
Humanity
,
to
set
faln
man
upon
his
legs
again
,
to
clarifie
his
Reason
,
to
rectifie
his
Will
,
and
to
compose
and
regulate
his
affections
.
The
whole
business
of
our
Redemption
is
,
in
short
,
only
to
rub
over
the
defaced
copy
of
the
Creation
,
to
re-print
God's
Image
upon
the
Soul
,
and
(
as
it
were
)
to
set
forth
Nature
in
a
second
,
and
a
fairer
edition
.
The
recovery
of
which
lost
Image
,
as
it
is
God's
pleasure
to
command
,
and
our
duty
to
endeavour
,
so
it
is
in
his
power
only
to
effect
.
To
whom
be
rendred
and
ascribed
,
as
is
most
due
,
all
praise
,
might
,
majesty
and
dominion
,
both
now
and
for
evermore
.
Amen
.
INTEREST
DEPOSED
,
AND
TRUTH
RESTORED
:
OR
,
A
Word
in
Season
,
delivered
in
Two
SERMONS
:
The
first
at
St.
MARY'S
in
OXFORD
,
on
the
24
th
of
Iuly
,
1659.
being
the
time
of
the
Assizes
:
as
also
of
the
Fears
and
Groans
of
the
Nation
in
the
threatned
and
expected
Ruine
of
the
Laws
,
Ministery
,
and
Vniversities
.
The
other
Preached
before
the
Honourable
Society
of
LINCOLN'S-INN
.
TO
THE
RIGHT
WORSHIPFULL
EDWARD
ATKINS
,
Serjeant
at
Law
,
and
formerly
one
of
the
Justices
of
the
COMMON-PLEAS
.
Honoured
Sir
,
THough
at
first
it
was
free
,
and
in
my
choice
,
whether
or
no
I
should
publish
these
Discourses
,
yet
the
Publication
being
once
Resolved
,
the
Dedication
was
not
so
indifferent
;
the
Nature
of
the
Subject
,
no
less
than
the
Obligations
of
the
Author
,
styling
them
in
a
peculiar
manner
,
Yours
:
For
since
their
drift
is
to
carry
the
most
Endangered
,
and
Endangering
Truth
,
above
the
Safest
,
when
sinfull
,
Interest
;
as
a
Practice
upon
grounds
of
Reason
the
most
Generous
,
and
of
Christianity
the
most
Religious
;
to
whom
rather
should
this
Assertion
repair
as
to
a
Patron
,
than
to
Him
whom
it
has
for
an
instance
?
Who
in
a
case
of
eminent
competition
,
chose
Duty
before
Interest
;
and
when
the
Iudge
grew
inconsistent
with
the
Iustice
,
preferred
rather
to
be
Constant
to
sure
Principles
,
than
to
an
Un-constant
Government
:
And
to
retreat
to
an
Innocent
and
Honorable
privacy
,
than
to
sit
and
Act
iniquity
by
a
Law
;
and
make
your
Age
and
Conscience
,
(
the
one
Venerable
,
the
other
Sacred
)
Drudges
to
the
tyranny
of
Fanatick
,
Perjured
Usurpers
.
The
next
attempt
of
this
Discourse
is
a
Defence
of
the
Ministery
,
and
that
,
at
such
a
time
when
none
owned
them
upon
the
Bench
,
(
for
then
you
had
quitted
it
)
but
when
on
the
contrary
we
lived
to
hear
one
in
the
very
face
of
the
University
,
(
as
it
were
in
defiance
of
us
and
our
Profession
)
openly
in
his
Charge
,
defend
the
Quakers
and
Fanaticks
,
persons
not
fit
to
be
nam'd
in
such
Courts
,
but
in
an
Indictment
.
But
,
Sir
,
in
the
Instructions
I
here
presumed
to
give
to
others
,
concerning
what
they
should
do
,
you
may
take
a
narrative
of
what
you
have
done
:
what
respected
their
Actions
as
a
Rule
or
Admonition
,
applyed
to
yours
is
only
a
Rehearsal
,
whose
Zeal
in
asserting
the
Ministerial
Cause
is
so
generally
known
,
so
gratefully
acknowledged
,
that
I
dare
affirm
,
that
,
in
what
I
deliver
,
you
read
the
words
indeed
of
One
,
but
the
Thanks
of
All.
Which
affectionate
Concernment
of
yours
for
them
,
seems
to
argue
a
Spiritual
sense
,
and
experimental
Tast
of
their
Works
,
and
that
you
have
reaped
as
much
from
their
Labours
,
as
others
have
done
from
their
Lands
:
For
to
me
it
seemed
always
strange
,
and
next
to
impossible
,
that
a
man
,
converted
by
the
word
Preached
,
should
ever
hate
and
persecute
a
Preacher
.
And
since
you
have
several
times
in
discourse
declared
your self
for
that
Government
in
the
Church
,
which
is
founded
upon
Scripture
,
Reason
,
Apostolical
Practice
and
Antiquity
,
and
(
we
are
sure
)
the
onely
one
that
can
consist
with
the
Present
Government
of
State
,
I
thought
the
latter
Discourse
also
might
fitly
address
it self
to
you
,
in
the
which
you
may
read
your
Iudgment
,
as
in
the
other
your
Practice
.
And
now
,
since
it
has
pleased
Providence
,
at
length
to
turn
our
Captivity
,
and
answer
persecuted
Patience
with
the
unexpected
returns
of
Settlement
;
to
remove
our
Rulers
,
and
restore
our
Ruler
;
and
not
onely
to
make
our
Exactors
Righteousness
,
but
,
what
is
better
,
to
give
us
Righteousness
instead
of
Exaction
,
and
hopes
of
Religion
to
a
Church
worried
with
reformation
;
I
believe
,
upon
a
due
and
impartial
Reflexion
on
what
is
past
,
you
now
find
no
cause
to
Repent
,
that
you
never
dipt
your
hands
in
the
Bloody
High
Courts
of
Justice
,
properly
so
called
only
by
Antiphrasis
;
nor
ever
prostituted
the
Scarlet
Robe
to
those
Employments
,
in
which
you
must
have
worn
the
Colour
of
your
Sin
in
the
Badge
of
your
Office
:
but
,
notwithstanding
all
the
Enticements
of
a
Prosperous
Villainy
,
abhorred
the
purchase
,
when
the
price
was
Blood
.
So
that
now
being
privileged
by
an
happy
Unconcernment
in
those
legal
murders
,
you
may
take
a
sweeter
relish
of
your
own
Innocence
,
by
beholding
the
misery
of
others
Guilt
,
who
being
Guilty
before
God
,
and
infamous
before
men
,
Obnoxious
to
both
,
begin
to
find
the
first-fruits
of
their
sin
in
the
Universal
scorn
of
all
,
their
apparent
Danger
,
and
unlikely
Remedy
:
which
beginnings
being
at
length
consummated
by
the
hand
of
Iustice
,
the
cry
of
Blood
and
Sacrilege
will
cease
,
men's
doubts
will
be
Satisfied
,
and
Providence
Absolved
.
And
thus
,
Sir
,
having
presumed
to
honour
my
first
Essayes
in
Divinity
,
by
prefixing
to
them
a
Name
,
to
which
Divines
are
so
much
obliged
;
I
should
here
in
the
close
of
this
Address
,
contribute
a
Wish
at
least
to
your
Happiness
:
But
since
we
desire
it
not
yet
in
another
World
,
and
your
Enjoyments
in
this
(
according
to
the
Standard
of
a
Christian
desire
)
are
so
compleat
,
that
they
require
no
Addition
;
I
shall
turn
my
Wishes
into
Gratulations
,
and
congratulating
their
fullness
only
wish
their
continuance
:
Praying
that
you
may
still
Possess
what
you
Possess
;
and
Doe
what
you
Doe
;
that
is
,
reflect
upon
a
clear
,
unblotted
,
acquitting
Conscience
,
and
feed
upon
the
ineffable
Comforts
of
the
Memorial
of
a
Conquered
temptation
;
without
the
danger
of
returning
to
the
Tryal
.
And
this
(
Sir
)
I
account
the
greatest
felicity
that
you
can
enjoy
,
and
therefore
the
greatest
that
he
can
desire
,
who
is
Yours
in
all
Observance
,
RO.
SOUTH
.
Chr.
Ch.
25
of
May
,
1660.
MATTHEW
X.
33
.
But
whosoever
shall
deny
me
before
men
,
him
will
I
deny
before
my
Father
which
is
in
Heaven
.
AS
the
great
comprehensive
Gospel
duty
is
the
denial
of
Self
,
so
the
grand
Gospel
sin
that
confronts
it
,
is
the
denial
of
Christ
.
These
two
are
both
the
commanding
and
the
dividing
Principles
of
all
our
actions
:
For
whosoever
acts
in
opposition
to
one
,
does
it
alwaies
in
behalf
of
the
other
.
None
ever
opposed
Christ
,
but
it
was
to
gratifie
Self
;
None
ever
renounced
the
Interest
of
Self
,
but
from
a
prevailing
love
to
the
Interest
of
Christ
.
The
subject
I
have
here
pitched
upon
,
may
seem
improper
in
these
times
,
and
in
this
place
,
where
the
number
of
Professors
,
and
of
men
,
is
the
same
;
where
the
Cause
and
Interest
of
Christ
has
been
so
cryed
up
;
and
Christ's
Personal
Reign
and
Kingdom
so
called
for
,
and
expected
.
But
since
it
has
been
still
Preached
up
,
but
Acted
down
;
and
dealt
with
,
as
the
Eagle
in
the
Fable
did
with
the
Oister
,
carrying
it
up
on
high
,
that
by
letting
it
fall
he
might
dash
it
in
peices
.
I
say
,
since
Christ
must
Reign
,
but
his
Truths
be
made
to
serve
;
I
suppose
it
is
but
Reason
,
to
distinguish
between
Profession
&
Pretence
;
and
to
conclude
,
that
men's
present
crying
,
Hail
King
and
bending
the
knee
to
Christ
,
are
only
in
order
to
his
future
Crucifixion
.
For
the
discovery
of
the
sence
of
the
words
,
I
shall
inquire
into
their
occasion
.
From
the
very
beginning
of
the
Chapter
we
have
Christ
consulting
the
propagation
of
the
Gospel
;
and
in
order
to
it
(
being
the
onely
way
that
he
knew
to
effect
it
)
sending
forth
a
Ministery
;
and
giving
them
a
Commission
,
together
with
instructions
for
the
Execution
of
it
.
He
would
have
them
fully
acquainted
with
the
Nature
and
Extent
of
their
Office
;
and
so
he
joins
Commission
with
Instruction
;
by
one
he
conveys
Power
,
by
the
other
Knowledge
.
Supposing
(
I
conceive
)
that
upon
such
an
Undertaking
,
the
more
learned
his
Ministers
were
,
they
would
prove
never
the
less
[
*
](A60954-e5200-b)
*
In
the
Parliament
1653
,
it
being
put
to
the
Vote
whether
they
should
support
and
encourage
A
godly
and
learned
Ministery
,
the
latter
word
was
rejected
and
the
vote
passed
for
a
Godly
and
Faithful
Ministery
.
faithful
.
And
thus
having
fitted
them
,
and
stript
them
of
all
manner
of
defence
,
v.
9.
He
sends
them
forth
amongst
wolves
:
A
hard
Expedition
,
you
will
say
,
to
go
amongst
wolves
;
but
yet
much
harder
to
convert
them
into
Sheep
;
and
no
less
hard
even
to
discern
some
of
them
,
possibly
being
under
Sheeps
cloathing
;
and
so
by
the
advantage
of
that
dress
,
sooner
felt
,
than
discovered
:
probably
also
such
,
as
had
both
the
properties
of
wolves
,
that
is
,
they
could
whine
and
howl
,
as
well
as
bite
and
devour
.
But
that
they
might
not
go
altogether
naked
among
their
Enemies
,
the
onely
Armour
that
Christ
allows
them
,
is
Prudence
and
Innocence
;
Be
ye
wise
as
Serpents
,
but
harmless
as
Doves
,
v.
16.
Weapons
not
at
all
offensive
,
yet
most
sutable
to
their
Warfare
,
whose
greatest
encounters
were
to
be
Exhortations
,
and
whose
only
Conquest
,
Escape
.
Innocence
is
the
best
caution
,
and
we
may
unite
the
expression
,
to
be
wise
as
a
Serpent
,
is
to
be
harmless
as
a
Dove
.
Innocence
is
like
polish'd
Armour
;
it
adorns
,
and
it
defends
.
In
summ
,
he
tells
them
,
that
the
opposition
,
they
should
meet
with
,
was
the
greatest
imaginable
,
from
the
16.
to
the
26.
v.
but
in
the
ensuing
verses
he
promises
them
an
equal
proportion
of
assistance
;
and
,
as
if
it
were
not
an
Argument
of
force
enough
to
out-weigh
the
fore-mentioned
discouragements
,
he
casts
into
the
Balance
,
the
promise
of
a
Reward
to
such
as
should
Execute
,
and
of
Punishment
to
such
as
should
Neglect
their
Commission
:
The
Reward
in
the
former
verse
,
Whosoever
shall
confess
me
before
men
,
&c.
the
punishment
in
this
,
But
whosoever
shall
deny
,
&c.
As
if
by
way
of
preoccupation
he
should
have
said
,
Well
:
here
you
see
your
Commission
,
this
is
your
Duty
,
these
are
your
Discouragements
:
never
seek
for
shifts
and
evasions
from
worldly
afflictions
;
this
is
your
reward
,
if
you
perform
it
,
this
is
your
Doom
if
you
decline
it
.
As
for
the
Explication
of
the
words
,
they
are
clear
and
easie
;
and
their
Originals
in
the
Greek
are
of
single
signification
,
without
any
ambiguity
;
and
therefore
I
shall
not
trouble
you
,
by
proposing
how
they
run
in
this
,
or
that
Edition
:
or
straining
for
an
interpretation
where
there
is
no
difficulty
,
or
distinction
where
there
is
no
difference
.
The
onely
Exposition
,
that
I
shall
give
of
them
,
will
be
to
compare
them
to
other
Parallel
Scriptures
,
and
peculiarly
to
that
in
the
8.
Mark
38.
Whosoever
therefore
shall
be
ashamed
of
me
and
my
words
,
in
this
adulterous
and
sinful
generation
,
of
him
also
shall
the
Son
of
man
be
ashamed
,
when
he
cometh
in
the
glory
of
the
Father
,
with
the
holy
Angels
.
These
words
are
a
Comment
upon
my
Text.
1.
What
is
here
in
the
Text
called
a
denying
of
Christ
,
is
there
termed
a
being
ashamed
of
him
,
that
is
,
in
those
words
the
Cause
is
expressed
,
and
here
the
Effect
:
for
therefore
we
deny
a
thing
,
because
we
are
ashamed
of
it
.
First
Peter
is
ashamed
of
Christ
,
then
he
denies
him
.
2.
What
is
here
termed
a
denying
of
Christ
,
is
there
called
a
being
ashamed
of
Christ
and
his
words
:
Christ's
truths
are
his
second
Self
.
And
he
that
offers
a
contempt
to
a
King's
letters
or
edicts
,
virtually
affronts
the
King
;
it
strikes
his
words
,
but
it
rebounds
upon
his
Person
.
3.
What
is
here
said
,
before
men
,
is
there
phrased
,
in
this
adulterous
and
sinful
generation
.
These
words
import
the
hindrance
of
the
duty
enjoyned
;
which
therefore
is
here
purposely
enforced
with
a
non
obstante
to
all
opposition
.
The
Term
Adulterous
I
conceive
may
chiefly
relate
to
the
Jews
,
who
being
nationally
espoused
to
God
by
Covenant
,
every
sin
of
theirs
was
in
a
peculiar
manner
spiritual
Adultery
.
4.
What
is
here
said
,
I
will
deny
him
before
my
Father
,
is
there
expressed
:
I
will
be
ashamed
of
him
before
my
Father
and
his
holy
Angels
,
that
is
,
when
he
shall
come
to
Judgment
,
when
revenging
Justice
shall
come
in
pomp
,
attended
with
the
glorious
retinue
of
all
the
Host
of
Heaven
.
In
short
,
the
sentence
pronounced
declares
the
Judgment
,
the
solemnity
of
it
the
Terrour
.
From
the
words
,
we
may
deduce
these
Observations
.
-
1.
We
shall
find
strong
motives
and
temptations
from
men
,
to
draw
us
to
a
denial
of
Christ
.
-
2.
No
Terrors
,
or
Solicitations
from
men
,
though
never
so
great
,
can
Warrant
or
Excuse
such
a
denial
.
-
3.
To
deny
Christ's
words
,
is
to
deny
Christ
.
But
since
these
Observations
are
rather
implyed
,
than
expressed
in
the
words
,
I
shall
wave
them
,
and
in
stead
of
deducing
a
doctrine
distinct
from
the
words
,
prosecute
the
words
themselves
under
this
Doctrinal
Paraphrase
.
Whosoever
shall
deny
,
disown
,
or
be
ashamed
of
either
the
Person
,
or
truths
of
Iesus
Christ
,
for
any
fear
or
favour
of
man
;
shall
with
shame
be
disowned
,
and
Eternally
rejected
by
him
at
the
dreadful
judgment
of
the
great
day
.
The
discussion
of
this
shall
lie
in
these
things
.
-
1.
To
shew
,
how
many
ways
Christ
and
his
truths
may
be
denyed
,
and
what
is
the
denial
here
chiefly
intended
.
-
2.
To
shew
,
what
are
the
causes
that
induce
men
to
a
denial
of
Christ
and
his
truths
.
-
3.
To
shew
,
how
farr
a
man
may
consult
his
safety
in
time
of
persecution
,
without
denying
Christ
.
-
4.
To
shew
,
what
is
imported
in
Christ's
denying
us
before
his
Father
in
Heaven
.
-
5.
To
apply
all
to
the
present
Occasion
.
But
before
I
enter
upon
these
,
I
must
briefly
premise
this
,
that
,
though
the
Text
and
the
Doctrine
run
peremptory
and
absolute
,
Whosoever
denies
Christ
,
shall
assuredly
be
denied
by
him
:
yet
still
there
is
a
tacit
condition
in
the
words
supposed
,
unless
repentance
intervene
.
For
this
and
many
other
Scriptures
,
though
as
to
their
formal
terms
they
are
Absolute
,
yet
as
to
their
sence
they
are
Conditional
.
God
in
mercy
has
so
framed
,
and
temper'd
his
word
,
that
we
have
for
the
most
part
,
a
Reserve
of
mercy
wrapp'd
up
in
a
Curse
.
And
the
very
first
judgment
that
was
pronounced
upon
fallen
man
,
was
with
the
allay
of
a
promise
.
Wheresoever
we
find
a
Curse
to
the
Guilty
expressed
,
in
the
same
words
Mercy
to
the
Penitent
is
still
understood
.
This
premised
,
I
come
now
to
discuss
the
first
thing
,
viz.
How
many
ways
Christ
and
his
truths
may
be
denied
,
&c.
Here
,
first
in
general
I
assert
,
that
we
may
deny
him
in
all
those
acts
that
are
capable
of
being
morally
good
or
evil
:
those
are
the
proper
Scene
in
which
we
act
our
confessions
or
denials
of
him
.
Accordingly
therefore
all
ways
of
denying
Christ
I
shall
comprise
under
these
three
.
1.
We
may
deny
him
and
his
truths
by
an
Erroneous
,
Heretical
judgment
.
I
know
it
is
doubted
whether
a
bare
error
in
judgment
can
condemn
:
but
since
truths
absolutely
necessary
to
salvation
,
are
so
clearly
revealed
,
that
we
cannot
erre
in
them
,
unless
we
be
notoriously
wanting
to
our selves
;
herein
the
fault
of
the
judgment
is
resolved
into
a
precedent
default
in
the
will
:
and
so
the
case
is
put
out
of
doubt
.
But
here
it
may
be
replied
,
Are
not
truths
of
absolute
and
fundamental
necessity
,
very
disputable
;
as
the
Deity
of
Christ
,
the
Trinity
of
Persons
?
if
they
are
not
in
themselves
disputable
,
why
are
they
so
much
disputed
?
Indeed
,
I
believe
,
if
we
trace
these
disputes
to
their
original
cause
,
we
shall
find
,
that
they
never
sprung
from
a
reluctancy
in
Reason
to
embrace
them
.
For
this
Reason
it self
dictates
,
as
most
rational
,
to
assent
to
any
thing
,
though
seemingly
contrary
to
Reason
,
if
it
is
revealed
by
God
,
and
we
are
certain
of
the
Revelation
.
These
two
supposed
,
these
disputes
must
needs
arise
only
from
curiosity
and
singularity
:
and
these
are
faults
of
a
diseased
Will.
But
some
will
further
demand
in
behalf
of
these
men
,
whether
such
as
assent
to
every
word
in
Scripture
,
(
for
so
will
those
that
deny
the
natural
Deity
of
Christ
and
the
Spirit
)
can
be
yet
said
in
Doctrinals
to
deny
Christ
?
to
this
I
answer
,
since
words
abstracted
from
their
proper
sence
and
signification
,
lose
the
nature
of
words
,
and
are
only
equivocally
so
called
:
inasmuch
as
the
persons
we
speak
of
,
take
them
thus
,
and
derive
the
letter
from
Christ
,
but
the
signification
from
themselves
,
they
cannot
be
said
properly
to
assent
so
much
as
to
the
words
of
the
Scripture
.
And
so
their
case
also
is
clear
.
But
yet
more
fully
to
state
the
matter
,
how
far
a
denial
of
Christ
in
belief
and
judgment
is
damnable
:
We
will
propose
the
question
,
Whether
those
who
hold
the
Fundamentals
of
Faith
,
may
deny
Christ
damnably
,
in
respect
of
those
superstructures
and
consequences
that
arise
from
them
?
I
answer
in
brief
,
by
fundamental
truths
are
understood
,
1.
Either
such
,
without
the
belief
of
which
we
cannot
be
saved
;
or
,
2.
such
,
the
belief
of
which
is
sufficient
to
save
:
If
the
question
be
proposed
of
fundamentals
in
this
latter
sence
,
it
contains
its
own
answer
;
for
where
a
man
believes
those
truths
,
the
belief
of
which
is
sufficient
to
save
,
there
the
disbelief
or
denial
of
their
consequences
cannot
damn
.
But
what
and
how
many
these
fundamentals
are
,
it
will
then
be
agreed
upon
,
when
all
Sects
,
Opinions
and
Perswasions
do
unite
and
consent
.
2ly
.
If
we
speak
of
fundamentals
in
the
former
sence
,
as
they
are
only
truths
,
without
which
we
cannot
be
saved
:
it
is
manifest
that
we
may
believe
them
,
and
yet
be
damned
for
denying
their
consequences
:
for
that
which
is
only
a
Condition
without
which
we
cannot
be
saved
,
is
not
therefore
a
Cause
sufficient
to
save
:
much
more
is
required
to
the
latter
,
than
to
the
former
.
I
conclude
therefore
,
that
to
deny
Christ
in
our
judgment
,
will
condemn
,
and
this
concerns
the
learned
:
Christ
demands
the
homage
of
your
understanding
:
he
will
have
your
reason
bend
to
him
,
you
must
put
your
Heads
under
his
Feet
.
And
we
know
,
that
heretofore
,
he
who
had
the
Leprosy
in
this
part
,
was
to
be
pronounced
utterly
unclean
.
A
poysoned
reason
,
an
infected
judgment
is
Christ's
greatest
Enemy
.
And
an
Error
in
the
judgment
,
is
like
an
impostem
in
the
Head
,
which
is
always
noysom
,
and
frequently
mortal
.
2.
We
may
deny
Christ
verbally
,
and
by
oral
expressions
.
Now
our
words
are
the
interpreters
of
our
hearts
,
the
transcripts
of
the
judgment
,
with
some
further
addition
of
good
or
evil
.
He
that
interprets
usually
enlarges
.
What
our
judgment
whispers
in
secret
,
these
proclaim
upon
the
house
top
.
To
deny
Christ
in
the
former
,
imports
enmity
;
but
in
these
,
open
Defiance
.
Christ's
passion
is
renewed
in
both
:
he
that
mis-judges
of
him
,
condemns
him
;
but
he
that
blasphemes
him
,
spits
in
his
face
.
Thus
the
Jews
and
the
Pharisees
denyed
Christ
.
We
know
that
this
man
is
a
sinner
,
John
9.24
.
and
a
deceiver
,
Mat.
27.63
.
and
he
casts
out
devils
by
the
prince
of
the
devils
,
Mat.
2.24
.
And
thus
Christ
is
daily
denyed
,
in
many
blasphemies
printed
and
divulged
,
and
many
horrid
Opinions
vented
against
the
truth
.
The
Schools
dispute
whether
in
morals
the
external
Action
superadds
any
thing
of
good
or
evil
to
the
internal
elicit
Act
of
the
will
:
but
certainly
the
enmity
of
our
judgments
is
wrought
up
to
an
high
pitch
before
it
rages
in
an
open
denial
.
And
it
is
a
sign
that
it
is
grown
too
big
for
the
Heart
,
when
it
seeks
for
vent
in
our
words
.
Blasphemy
uttered
is
Error
heightned
with
Impudence
.
It
is
sin
scorning
a
concealment
,
not
onely
committed
,
but
defended
.
He
,
that
denies
Christ
in
his
judgment
,
sins
,
but
he
that
speaks
his
denial
,
vouches
and
owns
his
sin
:
and
so
,
by
publishing
it
,
does
what
in
him
lies
,
to
make
it
Universal
,
and
by
writing
it
to
establish
it
Eternal
.
There
is
another
way
of
denying
Christ
with
our
Mouths
,
which
is
Negative
:
that
is
,
when
we
do
not
acknowledge
and
confess
him
:
but
of
this
I
shall
have
occasion
to
treat
under
the
discussion
of
the
third
general
Head
.
3.
We
may
deny
Christ
in
our
Actions
and
Practice
;
and
these
speak
much
louder
,
than
our
tongues
.
To
have
an
Orthodox
belief
,
and
a
true
Profession
,
concurring
with
a
bad
life
,
is
only
to
deny
Christ
with
a
greater
solemnity
.
Belief
and
Profession
will
speak
thee
a
Christian
but
very
faintly
,
when
thy
conversation
proclaims
thee
an
infidel
.
Many
,
while
they
have
Preached
Christ
in
their
Sermons
,
have
read
a
lecture
of
Atheism
in
their
practice
.
We
have
many
here
,
who
speak
of
Godliness
,
Mortification
and
Self-denial
;
but
if
these
are
so
,
what
means
the
Bleating
of
the
Sheep
,
and
the
lowing
of
the
Oxen
,
the
noise
of
their
ordinary
sins
,
and
the
cry
of
their
great
ones
?
If
Godly
,
why
do
they
wallow
and
steep
in
all
the
carnalities
of
the
world
,
under
pretence
of
Christian
liberty
?
Why
do
they
make
Religion
ridiculous
by
pretending
to
Prophecy
,
and
when
their
Prophecies
prove
delusions
,
why
do
they
[
*
](A60954-e5840-b)
*
A
noted
Independant
Divine
,
when
Ol.
Cromwel
was
sick
,
of
which
sickness
he
dyed
,
declared
that
God
had
Revealed
to
him
that
he
should
recover
and
live
30
years
longer
,
for
that
God
had
raised
him
up
for
a
work
which
could
not
be
done
in
less
time
.
But
Oliver's
Death
being
published
two
days
after
,
the
said
Divine
publickly
in
Prayer
expostulated
with
God
the
Defeat
of
his
Prophecy
in
these
words
.
Lord
thou
hast
lyed
unto
us
;
yea
,
thou
hast
lyed
unto
us
.
Blaspheme
?
If
such
are
self-denyers
,
what
means
the
griping
,
the
prejudice
,
the
covetousness
,
&
the
pluralities
preached
against
,
and
retained
,
and
the
Arbitrary
Government
of
many
?
When
such
men
Preach
of
self-denial
and
humility
,
I
cannot
but
think
of
Seneca
,
who
praised
Poverty
,
and
that
very
safely
,
in
the
midst
of
his
great
Riches
and
Gardens
;
and
even
exhorted
the
world
to
throw
away
their
Gold
,
perhaps
(
as
one
well
conjectures
)
that
he
might
gather
it
up
:
So
these
desire
men
to
be
humble
,
that
they
may
domineer
without
opposition
.
But
it
is
an
easie
matter
to
commend
patience
,
when
there
is
no
danger
of
any
trial
,
to
extol
humility
in
the
midst
of
honours
,
to
begin
a
Fast
after
[
*
](A60954-e5910-b)
*
Very
credibly
reported
to
have
been
done
in
an
Independant
Congregation
at
Oxon.
Dinner
.
But
O
how
Christ
will
deal
with
such
persons
when
he
shall
draw
forth
all
their
Actions
bare
and
stript
from
this
deceiving
veil
of
their
heavenly
speeches
!
He
will
then
say
,
it
was
not
your
sad
Countenance
nor
your
hypocritical
groaning
,
by
which
you
did
either
confess
or
honour
me
:
but
your
worldliness
,
your
luxury
,
your
sinister
partial
dealing
;
these
have
denyed
me
,
these
have
wounded
me
,
these
have
gone
to
my
heart
:
these
have
caused
the
weak
to
stumble
,
and
the
profane
to
blaspheme
:
these
have
offended
the
one
,
and
hardned
the
other
.
You
have
indeed
spoke
me
fair
,
you
have
saluted
me
with
your
lips
,
but
even
then
your
betray'd
me
.
Depart
from
me
therefore
you
professors
of
holiness
,
but
you
workers
of
iniquity
.
And
thus
having
shewn
the
three
ways
by
which
Christ
may
be
denyed
,
it
may
now
be
demanded
,
which
is
the
denial
here
intended
in
the
words
.
Answer
1.
I
conceive
,
if
the
words
are
taken
as
they
were
particularly
and
personally
directed
to
the
Apostles
upon
the
occasion
of
their
mission
to
preach
the
Gospel
,
so
the
denial
of
him
,
was
the
not
acknowledgment
of
the
Deity
or
Godhead
of
Christ
;
and
the
reason
to
prove
,
that
this
was
then
Principally
intended
,
is
this
;
Because
this
was
the
truth
in
those
days
chiefly
opposed
,
and
most
disbelieved
;
as
appears
,
because
Christ
and
the
Apostles
did
most
earnestly
inculcate
the
belief
of
this
,
and
accepted
men
upon
the
bare
acknowledgment
of
this
,
and
Baptism
was
administred
to
such
as
did
but
profess
this
,
Act.
8.37
,
38.
And
indeed
as
this
one
Aphorism
,
Iesus
Christ
is
the
Son
of
God
,
is
vertually
and
eminently
the
whole
Gospel
;
so
,
to
confess
or
deny
it
,
is
vertually
to
embrace
or
reject
the
whole
round
and
series
of
Gospel-truths
.
For
he
that
acknowledges
Christ
to
be
the
Son
of
God
,
by
the
same
does
consequentially
acknowledge
that
he
is
to
be
believed
and
obeyed
,
in
whatsoever
he
does
enjoyn
and
deliver
to
the
Sons
of
men
:
and
therefore
that
we
are
to
repent
and
believe
and
rest
upon
him
for
salvation
,
and
to
deny
our selves
:
and
within
the
compass
of
this
is
included
whatsoever
is
called
Gospel
.
As
for
the
manner
of
our
denying
the
Deity
of
Christ
here
prohibited
,
I
conceive
,
it
was
by
words
and
oral
expressions
verbally
to
deny
,
and
dis-acknowledge
it
:
This
I
ground
upon
these
reasons
:
-
1.
Because
it
was
such
a
denial
as
was
before
men
,
and
therefore
consisted
in
open
Profession
;
for
a
denial
in
judgment
and
practice
,
as
such
,
is
not
always
before
men
.
-
2.
Because
it
was
such
a
denial
or
confession
of
him
as
would
appear
in
Preaching
:
but
this
is
mannaged
in
words
and
verbal
profession
.
But
now
2ly
.
If
we
take
the
words
,
as
they
are
a
general
precept
equally
relating
to
all
times
,
and
to
all
persons
,
though
delivered
only
upon
a
particular
occasion
to
the
Apostles
(
as
I
suppose
they
are
to
be
understood
)
so
I
think
they
comprehend
all
the
three
ways
mentioned
of
confessing
or
denying
Christ
:
but
principally
in
respect
of
practice
;
and
that
1.
Because
by
this
he
is
most
honoured
or
dishonoured
.
2.
Because
without
this
the
other
two
cannot
save
.
3.
Because
those
who
are
ready
enough
to
confess
him
both
in
judgment
and
profession
,
are
for
the
most
part
very
prone
to
deny
him
shamefully
in
their
doings
.
Pass
we
now
to
a
Second
thing
,
viz.
to
shew
What
are
the
Causes
inducing
men
to
deny
Christ
in
his
truths
.
I
shall
propose
Three
.
1.
The
seeming
,
supposed
absurdity
of
many
truths
:
upon
this
foundation
Heresie
always
builds
.
The
Heathens
derided
the
Christians
,
that
still
they
required
and
pressed
belief
,
and
well
they
might
(
say
they
)
since
the
Articles
of
their
Religion
are
so
absurd
,
that
upon
Principles
of
Science
they
can
never
win
assent
.
It
is
easie
to
draw
it
forth
and
demonstrate
,
how
upon
this
score
the
chief
Heresies
,
that
now
are
said
to
trouble
the
Church
,
do
oppose
and
deny
the
most
important
truths
in
Divinity
.
As
first
,
hear
the
denyer
of
the
Deity
,
and
satisfaction
of
Christ
.
What
,
(
saies
he
)
can
the
same
person
be
God
and
man
?
the
Creature
and
the
Creator
?
can
we
ascribe
such
attributes
to
the
same
thing
,
whereof
one
implies
a
Negation
and
a
contradiction
of
the
other
?
can
he
be
also
Finite
and
Infinite
,
when
to
be
finite
is
not
to
be
infinite
,
and
to
be
infinite
not
to
be
finite
?
And
when
we
distinguish
between
the
Person
,
and
the
Nature
,
was
not
that
distinction
an
invention
of
the
Schools
,
savouring
rather
of
Metaphysicks
,
than
Divinity
?
If
we
say
that
he
must
have
been
God
,
because
he
was
to
mediate
between
us
and
God
,
by
the
same
reason
they
will
reply
,
we
should
need
a
Mediator
between
us
and
Christ
,
who
is
equally
God
,
equally
offended
.
Then
for
his
satisfaction
,
they
will
demand
to
whom
this
satisfaction
is
paid
?
If
to
God
,
then
God
pays
a
Price
to
himself
:
and
what
is
it
else
to
require
and
need
no
satisfaction
,
than
for
one
to
satisfie
himself
?
Next
comes
in
the
Denyer
of
the
Decrees
and
Free-grace
of
God
.
What
,
(
says
he
)
shall
we
exhort
,
admonish
,
and
intreat
the
Saints
to
beware
of
falling
away
finally
,
and
at
the
same
time
assert
that
it
is
impossible
for
them
so
to
fall
?
what
,
shall
we
erect
two
contradictory
Wills
in
God
,
or
place
two
contradictories
in
the
same
Will
?
and
make
the
Will
of
his
Purpose
and
Intention
run
counter
to
the
Will
of
his
Approbation
?
Hear
another
concerning
the
Scripture
and
Justification
.
What
,
(
says
the
Romanist
)
relie
in
matters
of
faith
upon
a
private
Spirit
?
How
do
you
know
this
is
the
sence
of
such
a
Scripture
?
Why
,
by
the
Spirit
.
But
how
will
you
try
that
Spirit
to
be
of
God
?
Why
,
by
the
Scripture
:
this
he
explodes
as
a
circle
,
and
so
derides
it
.
Then
for
justification
.
How
are
you
Justified
,
by
an
imputed
Righteousness
?
Is
it
yours
before
it
is
imputed
,
or
not
?
if
not
,
(
as
we
must
say
)
is
this
to
be
Justified
to
have
that
accounted
yours
,
that
is
not
yours
?
But
again
,
did
you
ever
hear
of
any
man
made
rich
or
wise
by
imputation
?
why
then
Righteous
or
Just
?
Now
these
seeming
Paradoxes
,
attending
Gospel
truths
,
cause
men
of
weak
,
prejudiced
intellectuals
to
deny
them
,
and
in
them
,
Christ
,
being
ashamed
to
own
faith
so
much
(
as
they
think
)
to
the
disparagement
of
their
Reason
.
2.
The
Second
thing
causing
men
to
deny
the
truths
of
Christ
,
is
their
Unprofitableness
.
And
no
wonder
,
if
here
men
forsake
the
truth
,
and
assert
interest
.
To
be
pious
is
the
way
to
be
poor
.
Truth
still
gives
its
followers
its
own
Badge
and
Livery
,
a
despised
nakedness
.
It
is
hard
to
maintain
the
truth
,
but
much
harder
to
be
maintained
by
it
:
could
it
ever
yet
feed
,
cloath
,
or
defend
its
assertors
?
Did
ever
any
man
quench
his
thirst
,
or
satisfie
his
hunger
with
a
Notion
?
Did
ever
any
one
live
upon
Propositions
?
The
testimony
of
Brutus
concerning
Vertue
,
is
the
apprehension
of
most
concerning
Truth
:
that
it
is
a
Name
,
but
lives
and
estates
are
things
,
and
therefore
not
to
be
thrown
away
upon
Words
.
That
we
are
neither
to
worship
or
cringe
to
any
thing
under
the
Deity
is
a
truth
too
strict
for
a
Naaman
:
he
can
be
content
to
worship
the
true
God
,
but
then
it
must
be
in
the
house
of
Rimmon
:
the
reason
was
implied
in
his
condition
,
he
was
Captain
of
the
Host
,
and
therefore
he
thought
it
reason
good
to
bow
to
Rimmon
,
rather
than
indanger
his
place
:
better
Bow
than
Break.
Indeed
sometimes
Providence
casts
things
so
,
that
truth
and
interest
lie
the
same
way
:
and
,
when
it
is
wrapt
up
in
this
covering
,
men
can
be
content
to
follow
it
,
to
press
hard
after
it
,
but
it
is
,
as
we
pursue
some
beasts
,
only
for
their
skins
:
take
off
the
covering
,
and
though
men
obtain
the
truth
,
they
would
lament
the
loss
of
that
:
As
Iacob
wept
and
mourned
over
the
torn
Coat
,
when
Ioseph
was
alive
.
It
is
incredible
to
consider
how
interest
out-weighs
truth
.
If
a
thing
in
it self
be
doubtfull
,
let
it
make
for
interest
and
it
shall
be
raised
at
least
into
a
Probable
;
and
if
a
truth
be
certain
,
and
thwart
interest
,
it
will
quickly
fetch
it
down
to
but
a
Probability
;
nay
,
if
it
does
not
carry
with
it
an
impregnable
Evidence
,
it
will
go
near
to
debase
it
to
a
downright
falsity
.
How
much
interest
casts
the
Balance
in
cases
dubious
,
I
could
give
sundry
instances
:
let
one
suffice
.
And
that
concerning
the
unlawfulness
of
Usury
.
Most
of
the
Learned
men
in
the
World
successively
,
both
Heathen
and
Christian
,
do
assert
the
taking
of
Use
to
be
utterly
unlawfull
;
yet
the
Divines
of
the
Reformed
Church
beyond
the
Seas
,
though
most
severe
and
rigid
in
other
things
,
do
generally
affirm
it
to
be
lawfull
.
That
the
case
is
doubtfull
and
may
be
disputed
with
plausible
arguments
on
either
side
,
we
may
well
grant
:
But
what
then
is
the
reason
that
makes
these
Divines
so
unanimously
concurr
in
this
opinion
?
Indeed
I
shall
not
affirm
this
to
be
the
reason
,
but
it
may
seem
so
to
many
:
that
they
receive
their
Salaries
by
way
of
pension
,
in
present
ready
money
,
and
so
have
no
other
way
to
improve
them
;
so
that
it
may
be
suspected
,
that
the
change
of
their
Salary
,
would
be
the
strongest
argument
to
change
their
opinion
.
The
truth
is
,
Interest
is
the
grand
wheel
and
spring
that
moves
the
whole
Universe
.
Let
Christ
and
Truth
say
what
they
will
,
if
Interest
will
have
it
,
Gain
must
be
Godliness
:
if
Enthusiasm
is
in
request
,
learning
must
be
inconsistent
with
Grace
.
If
pay
grows
short
,
the
University
Maintenance
must
be
too
great
.
Rather
than
Pilate
will
be
counted
Caesar's
enemy
,
he
will
pronounce
Christ
innocent
one
hour
,
and
condemn
him
the
next
.
How
Christ
is
made
to
truckle
under
the
world
,
and
how
his
truths
are
denied
and
shuffled
with
for
profit
and
pelf
,
the
clearest
proof
would
be
by
Induction
and
Example
.
But
as
it
is
the
most
clear
,
so
here
it
would
be
the
most
unpleasing
:
Wherefore
I
shall
pass
this
over
,
since
the
world
is
now
so
peccant
upon
this
account
,
that
I
am
afraid
Instances
would
be
mistaken
for
Invectives
.
3.
The
third
Cause
inducing
Men
to
deny
Christ
in
his
truths
,
is
their
apparent
danger
.
To
confess
Christ
,
is
the
ready
way
to
be
cast
out
of
the
Synagogue
.
The
Church
is
a
place
of
Graves
,
as
well
as
of
Worship
and
Profession
.
To
be
resolute
in
a
good
cause
,
is
to
bring
upon
our selves
the
punishments
due
to
a
Bad.
Truth
indeed
is
a
Possession
of
the
highest
value
,
and
therefore
it
must
needs
expose
the
owner
to
much
danger
.
Christ
is
sometimes
pleased
to
make
the
profession
of
himself
costly
,
and
a
man
cannot
buy
the
truth
,
but
he
must
pay
down
his
life
and
his
dearest
blood
for
it
.
Christianity
marks
a
man
out
for
destruction
:
and
Christ
sometimes
chalks
out
such
a
way
to
Salvation
,
as
shall
verify
his
own
saying
,
He
that
will
save
his
life
shall
lose
it
.
The
first
Ages
of
the
Church
had
a
more
abundant
experience
of
this
:
What
Paul
and
the
rest
planted
by
their
Preaching
,
they
watered
with
their
Blood
.
We
know
their
usage
was
such
,
as
Christ
foretold
,
he
sent
them
to
Wolves
,
and
the
common
course
then
was
Christianos
ad
Leones
.
For
a
man
to
give
his
name
to
Christianity
in
those
days
,
was
to
list
himself
a
Martyr
,
and
to
bid
farewell
not
only
to
the
pleasures
,
but
also
to
the
hopes
of
this
life
.
Neither
was
it
a
single
death
only
that
then
attended
this
profession
,
but
the
terrour
and
sharpness
of
it
was
redoubled
in
the
manner
and
circumstance
.
They
had
Persecutors
,
whose
Invention
was
as
great
as
their
cruelty
.
Wit
and
Malice
conspired
to
find
out
such
tortures
,
such
deaths
,
and
those
of
such
incredible
anguish
,
that
only
the
manner
of
dying
was
the
punishment
,
Death
it self
the
deliverance
.
To
be
a
Martyr
signifies
only
to
witness
the
truth
of
Christ
,
but
the
witnessing
of
the
truth
was
then
so
generally
attended
with
this
Event
,
that
Martyrdom
now
signifies
not
only
to
witness
,
but
to
witness
by
death
.
The
word
besides
its
own
signification
importing
their
practice
.
And
since
Christians
have
been
freed
from
Heathens
,
Christians
themselves
have
turned
persecutors
.
Since
Rome
from
Heathen
was
turned
Christian
,
it
has
improved
its
persecution
into
an
Inquisition
.
Now
,
when
Christ
and
truth
are
upon
these
terms
,
that
men
cannot
confess
him
,
but
upon
pain
of
death
,
the
reason
of
their
Apostacy
and
Denial
is
clear
,
men
will
be
wise
and
leave
Truth
and
Misery
to
such
as
love
it
,
they
are
resolved
to
be
Cunning
,
let
others
run
the
hazard
of
being
Sincere
.
If
they
must
be
good
at
so
high
a
rate
,
they
know
they
may
be
safe
at
a
cheaper
.
Si
negare
sufficiat
,
quis
erit
Nocens
?
If
to
deny
Christ
will
save
them
,
the
truth
shall
never
make
them
guilty
.
Let
Christ
and
his
flock
lie
open
and
exposed
to
all
weather
of
persecution
,
Foxes
will
be
sure
to
have
holes
.
And
if
it
comes
to
this
,
that
they
must
either
renounce
their
Religion
,
deny
and
Blaspheme
Christ
,
or
forfeit
their
lives
to
the
fire
or
the
sword
,
it
is
but
inverting
Iob's
wife's
advice
,
Curse
God
,
and
live
.
3.
We
proceed
now
to
the
Third
thing
,
which
is
to
shew
,
how
farr
a
man
may
consult
his
safety
,
&c.
This
he
may
do
two
ways
.
1.
By
withdrawing
his
Person
.
Martyrdom
is
an
Heroick
act
of
Faith
.
An
Atchievement
beyond
an
Ordinary
pitch
of
it
:
to
you
,
says
the
Spirit
,
it
is
given
to
suffer
,
Phil.
1.29
.
It
is
a
peculiar
additional
gift
:
it
is
a
distinguishing
excellency
of
degree
,
not
an
essential
consequent
of
its
Nature
.
Be
ye
harmless
as
Doves
says
Christ
;
and
it
is
as
Natural
to
them
to
take
flight
upon
danger
,
as
to
be
Innocent
:
Let
every
man
throughly
consult
the
temper
of
his
faith
,
and
weigh
his
courage
with
his
fears
,
his
weakness
and
his
Resolutions
together
,
and
take
the
measure
of
both
,
and
see
which
preponderates
,
and
if
his
spirit
faints
,
if
his
heart
misgives
and
melts
at
the
very
thoughts
of
the
fire
,
let
him
flie
and
secure
his
own
soul
,
and
Christ's
honour
.
Non
negat
Christum
fugiendo
,
qui
ideò
fugit
,
né
neget
:
He
does
not
deny
Christ
by
flying
,
who
therefore
flies
,
that
he
may
not
deny
him
.
Nay
,
he
does
not
so
much
decline
,
as
rather
change
his
Martyrdom
:
He
flies
from
the
flame
,
but
repairs
to
a
Desert
;
to
poverty
and
hunger
in
a
wilderness
.
Whereas
,
if
he
would
dispense
with
his
conscience
,
and
deny
his
Lord
,
or
swallow
down
two
or
three
Contradictory
oaths
,
he
should
neither
fear
the
one
,
nor
be
forced
to
the
other
.
2.
By
concealing
his
judgment
.
A
man
sometimes
is
no
more
bound
to
speak
,
than
to
destroy
himself
;
and
as
Nature
abhorrs
this
,
so
Religion
does
not
command
that
.
In
the
times
of
the
Primitive
Church
,
when
the
Christians
dwelt
amongst
Heathens
,
it
is
reported
of
a
certain
Maid
,
how
she
came
from
her
Fathers
house
,
to
one
of
the
Tribunals
of
the
Gentiles
,
and
declared
herself
a
Christian
,
spit
in
the
Judges
face
,
and
so
provoked
him
to
cause
her
to
be
executed
.
But
will
any
say
,
that
this
was
to
confess
Christ
,
or
die
a
Martyr
?
He
that
uncalled
for
,
uncompelled
,
comes
and
proclaims
a
Persecuted
Truth
,
for
which
he
is
sure
to
die
,
only
dies
a
Confessour
of
his
own
folly
,
and
a
Sacrifice
to
his
own
rashness
.
Martyrdom
is
stampt
such
only
by
God's
command
;
and
he
that
ventures
upon
it
without
a
call
,
must
endure
it
without
a
Reward
:
Christ
will
say
,
who
required
this
at
your
hands
?
His
Gospel
does
not
dictate
imprudence
:
No
Evangelical
Precept
justles
out
that
of
a
lawful
self-preservation
.
He
therefore
that
thus
throws
himself
upon
the
Sword
,
runs
to
Heaven
before
he
is
sent
for
:
where
though
perhaps
Christ
may
in
mercy
receive
the
man
,
yet
he
will
be
sure
to
disown
the
Martyr
.
And
thus
much
concerning
those
lawful
ways
of
securing
our selves
in
time
of
Persecution
;
not
,
as
if
these
were
always
lawfull
:
For
sometimes
a
man
is
bound
to
confess
Christ
openly
,
though
he
dies
for
it
;
and
to
conceal
a
Truth
is
to
deny
it
.
But
now
,
to
shew
when
it
is
our
duty
,
and
when
unlawfull
to
take
these
courses
,
by
some
general
rule
of
a
perpetual
,
never-failing
truth
,
none
ever
would
yet
presume
:
For
,
as
Aristotle
says
,
we
are
not
to
expect
Demonstrations
in
Ethicks
,
or
Politicks
,
nor
to
build
certain
rules
upon
the
contingency
of
humane
Actions
:
So
,
in
as
much
as
our
flying
from
persecution
,
our
confessing
,
or
concealing
persecuted
Truths
,
vary
and
change
their
very
nature
,
according
to
different
circumstances
of
time
,
place
,
and
persons
,
we
cannot
limit
their
Directions
within
any
one
universal
Precept
:
You
will
say
then
,
How
shall
we
know
when
to
confess
,
when
to
conceal
a
Truth
?
when
to
wait
for
,
when
to
decline
persecution
?
Indeed
the
only
way
,
that
I
think
can
be
prescribed
in
this
case
,
is
to
be
earnest
,
and
importunate
with
God
in
Prayer
for
special
direction
:
And
it
is
not
to
be
imagined
,
that
he
,
who
is
both
faithfull
and
mercifull
,
will
leave
a
sincere
soul
in
the
dark
upon
such
an
occasion
.
But
this
I
shall
add
,
that
the
Ministers
of
God
are
not
to
evade
,
or
take
refuge
in
any
of
these
two
forementioned
ways
.
They
are
publique
persons
:
and
good
Shepherds
must
then
chiefly
stand
close
to
the
Flock
,
when
the
woolf
comes
.
For
them
to
be
silent
in
the
cause
of
Christ
,
is
to
renounce
it
;
and
to
flie
,
is
to
desert
it
.
As
for
that
place
urged
in
favour
of
the
contrary
,
in
23
v.
when
they
persecute
you
in
this
City
,
flee
into
another
,
it
proves
nothing
;
for
the
Precept
was
particular
,
and
concerned
only
the
Apostles
;
and
that
,
but
for
that
time
in
which
they
were
then
sent
to
the
Jews
,
at
which
time
Christ
kept
them
as
a
reserve
for
the
future
:
For
when
after
his
death
they
were
indifferently
sent
both
to
Jews
and
Gentiles
,
we
find
not
this
clause
in
their
Commission
,
but
they
were
to
sign
the
Truths
they
preached
with
their
blood
;
as
we
know
they
actually
did
.
And
moreover
,
when
Christ
bids
them
,
being
persecuted
in
one
City
flie
into
another
,
it
was
not
(
as
Grotius
acutely
observes
)
that
they
might
lie
hid
,
or
be
secure
in
that
city
,
but
that
there
they
might
Preach
the
Gospel
:
So
that
their
flight
here
was
not
to
secure
their
Persons
,
but
to
continue
their
business
.
I
conclude
therefore
,
that
faithfull
Ministers
are
to
stand
and
endure
the
brunt
.
A
common
souldier
may
flie
,
when
it
is
the
duty
of
him
that
holds
the
Standard
to
die
upon
the
place
.
And
we
have
abundant
encouragement
so
to
do
.
Christ
has
seconded
and
sweetned
his
command
with
his
promise
:
Yea
the
thing
it self
is
not
only
our
duty
,
but
our
glory
.
And
he
,
who
has
done
this
work
,
has
in
the
very
work
partly
received
his
wages
.
And
were
it
put
to
my
choice
,
I
think
I
should
chuse
rather
with
spitting
and
scorn
to
be
tumbled
into
the
dust
in
blood
,
bearing
witness
to
any
known
Truth
of
our
dear
Lord
,
now
opposed
by
the
Enthusiasts
of
the
present
Age
,
than
by
a
denial
of
those
Truths
through
Blood
and
Perjury
wade
to
a
Scepter
,
and
Lord
it
in
a
Throne
.
And
we
need
not
doubt
,
but
Truth
,
however
oppressed
,
will
have
some
followers
,
and
at
length
prevail
.
A
Christ
,
though
Crucified
,
will
arise
:
And
as
it
is
in
the
Rev.
11.3
.
The
Witnesses
will
Prophesie
,
though
it
be
in
Sackcloth
.
Having
thus
dispatched
the
third
thing
,
I
proceed
to
the
fourth
,
which
is
to
shew
,
what
it
is
for
Christ
to
deny
us
before
his
Father
in
Heaven
.
Hitherto
we
have
treated
of
men's
carriage
to
Christ
in
this
world
;
now
we
will
describe
his
carriage
to
them
in
the
other
.
These
words
clearly
relate
to
the
last
Judgment
,
and
they
are
a
summary
description
of
his
proceeding
with
men
at
that
day
.
And
here
we
will
consider
:
-
1.
The
Action
it self
,
He
will
deny
them
.
-
2.
The
Circumstance
of
the
Action
,
He
will
deny
them
before
his
Father
,
and
the
holy
Angels
.
1.
Concerning
the
first
:
Christ's
denying
us
,
is
otherwise
expressed
in
the
13
Luke
27.
I
know
you
not
.
To
know
in
Scripture
language
is
to
approve
;
and
so
,
not
to
know
,
is
to
reject
and
condemn
.
Now
,
who
knows
,
how
many
Woes
are
crowded
into
this
one
sentence
,
I
will
deny
him
?
It
is
(
to
say
no
more
)
a
compendious
expression
of
Hell
,
an
Eternity
of
Torments
comprised
in
a
word
:
it
is
Condemnation
it self
,
and
what
is
most
of
all
,
it
is
Condemnation
from
the
mouth
of
a
Saviour
.
O
the
inexpressible
horror
that
will
seize
upon
a
poor
Sinner
when
he
stands
arraigned
at
the
Barr
of
Divine
Justice
!
When
he
shall
look
about
and
see
his
Accuser
,
his
Judge
,
the
Witnesses
,
all
of
them
his
remorsless
Adversaries
:
the
Law
impleading
,
Mercy
,
and
the
Gospel
upbraiding
him
,
the
Devil
his
grand
Accuser
,
drawing
his
Indictment
;
numbring
his
sins
with
the
greatest
exactness
,
and
aggravating
them
with
the
cruellest
bitterness
;
and
Conscience
,
like
a
thousand
Witnesses
,
attesting
every
Article
,
flying
in
his
face
,
and
rending
his
very
heart
.
And
then
after
all
,
Christ
,
from
whom
only
Mercy
could
be
expected
,
owning
the
Accusation
.
It
will
be
Hell
enough
to
hear
the
sentence
;
the
very
Promulgation
of
the
Punishment
will
be
part
of
the
Punishment
,
and
anticipate
the
Execution
.
If
Peter
was
so
abashed
when
Christ
gave
him
a
look
after
his
denial
;
if
there
was
so
much
dread
in
his
looks
when
he
stood
as
Prisoner
,
how
much
greater
will
it
be
when
he
sits
as
a
Judge
?
If
it
was
so
fearfull
when
he
looked
his
Denier
into
Repentance
,
what
will
it
be
when
he
shall
look
him
into
Destruction
?
Believe
it
,
when
we
shall
hear
an
Accusation
from
an
Advocate
,
our
Eternal
doom
from
our
Intercessour
,
it
will
convince
us
that
a
Denial
of
Christ
is
something
more
than
a
few
transitory
words
:
What
trembling
,
what
outcries
,
what
astonishment
will
there
be
upon
the
pronouncing
this
sentence
!
Every
word
will
come
upon
the
sinner
like
an
Arrow
striking
through
his
reins
;
like
Thunder
,
that
is
heard
,
and
consumes
at
the
same
instant
.
Yea
,
it
will
be
a
denial
with
scorn
,
with
taunting
exprobrations
;
and
to
be
miserable
without
commiseration
,
is
the
height
of
misery
.
He
that
falls
below
Pity
,
can
fall
no
lower
.
Could
I
give
you
a
lively
representation
of
guilt
and
horrour
on
this
hand
,
and
paint
out
eternal
wrath
,
and
decypher
eternal
vengeance
on
the
other
,
then
might
I
shew
you
the
condition
of
a
sinner
hearing
himself
denied
by
Christ
:
And
for
those
,
whom
Christ
has
denied
,
it
will
be
in
vain
to
appeal
to
the
Father
,
unless
we
can
imagine
,
that
those
,
whom
Mercy
has
condemned
,
Justice
will
absolve
.
2.
For
the
Circumstance
,
He
will
deny
us
before
his
Father
,
and
the
holy
Angels
.
As
much
as
God
is
more
glorious
than
man
,
so
much
is
it
more
glorious
to
be
confessed
before
him
,
than
before
men
:
And
so
much
glory
as
there
is
in
being
confessed
,
so
much
dishonour
there
is
in
being
denied
.
If
there
could
be
any
room
for
comfort
after
the
sentence
of
damnation
,
it
would
be
this
,
to
be
executed
in
secret
,
to
perish
un-observed
.
As
it
is
some
allay
to
the
infamy
of
him
who
died
ignominiously
,
to
be
buried
privately
.
But
when
a
man's
folly
must
be
spread
open
before
the
Angels
,
and
all
his
baseness
ript
up
before
those
pure
Spirits
,
this
will
be
a
double
Hell
:
to
be
thrust
into
utter
Darkness
,
only
to
be
punished
by
it
,
without
the
benefit
of
being
concealed
.
When
Christ
shall
compare
himself
,
who
was
denied
,
and
the
thing
for
which
he
was
denied
,
together
,
and
parallel
his
merits
with
a
lust
,
and
lay
Eternity
in
the
Balance
with
a
trifle
,
then
the
folly
of
the
sinners
choice
shall
be
the
greatest
sting
of
his
destruction
.
For
a
man
shall
not
have
the
advantage
of
his
former
Ignorance
and
Error
,
to
approve
his
sin
:
Things
,
that
appeared
amiable
by
the
light
of
this
world
,
will
appear
of
a
different
odious
hue
in
the
clear
discoveries
of
the
next
:
As
that
which
appears
to
be
of
this
colour
by
a
dim
candle
,
will
be
found
to
be
of
another
,
look'd
upon
in
the
day
.
So
when
Christ
shall
have
cleared
up
men's
apprehensions
about
the
value
of
things
;
he
will
propose
that
worthy
Prize
for
which
he
was
denyed
:
He
will
hold
it
up
to
open
view
,
and
call
upon
Men
and
Angels
:
Behold
,
look
,
here
's
the
things
,
here
's
that
piece
of
dirt
,
that
windy
applause
,
that
poor
transitory
pleasure
,
that
contemptible
danger
,
for
which
I
was
dishonoured
,
my
Truths
disowned
,
and
for
which
,
Life
,
Eternity
,
and
God
himself
,
was
scorned
and
trampled
upon
by
this
sinner
:
Judge
all
the
world
,
whether
what
he
so
despised
in
the
other
life
,
he
deserves
to
enjoy
in
this
?
How
will
the
condemned
sinner
then
crawl
forth
,
and
appear
in
his
filth
and
shame
,
before
that
undefiled
Tribunal
,
like
a
Toad
or
a
Snake
in
a
King's
presence
Chamber
?
Nothing
so
irksome
,
as
to
have
ones
folly
displayed
before
the
Prudent
:
ones
impurity
before
the
Pure
.
And
all
this
,
before
that
company
surrounding
him
,
from
which
he
is
neither
able
to
look
off
,
nor
yet
to
look
upon
.
A
disgrace
put
upon
a
man
in
company
is
unsupportable
:
it
is
heightened
according
to
the
greatness
,
and
multiplied
according
to
the
number
of
the
persons
that
hear
it
.
And
now
,
as
this
circumstance
[
before
his
Father
]
fully
speaks
the
shame
,
so
likewise
it
speaks
the
danger
of
Christ's
then
denying
us
.
For
when
the
accusation
is
heard
,
and
the
person
stands
convict
,
God
is
immediately
lifting
up
his
hand
to
inflict
the
eternal
blow
;
and
when
Christ
denies
to
exhibit
a
ransome
,
to
step
between
the
stroak
then
coming
,
and
the
sinner
,
it
must
inevitably
fall
upon
him
,
and
sink
his
guilty
soul
into
that
deep
and
bottomless
gulph
of
endless
perdition
.
This
therefore
is
the
summ
of
Christ's
denying
us
before
his
Father
,
viz.
unsupportable
shame
,
unavoidable
destruction
.
I
proceed
now
to
the
Uses
,
which
may
be
drawn
from
the
Truths
delivered
.
And
here
(
Right
Honourable
)
not
only
the
present
occasion
,
but
even
the
words
themselves
seem
eminently
to
address
an
Exhortation
to
your
Honours
.
As
,
for
others
not
to
deny
Christ
,
is
openly
to
profess
him
;
so
for
you
who
are
invested
with
Authority
,
not
to
deny
him
,
is
to
defend
him
.
Know
therefore
,
that
Christ
does
not
only
desire
,
but
demand
your
defence
,
and
that
,
in
a
double
respect
.
1.
In
respect
of
his
Truth
.
2.
Of
his
Members
.
1.
He
requires
,
that
you
should
defend
and
confess
him
in
his
Truth
.
Heresie
is
a
Tare
sometimes
not
to
be
pulled
up
but
by
the
Civil
Magistrate
.
The
word
Liberty
of
Conscience
,
is
much
abused
for
the
defence
of
it
,
because
not
well
understood
.
Every
man
may
have
Liberty
of
Conscience
to
think
and
judge
as
he
pleases
,
but
not
to
vent
what
he
pleases
.
The
reason
is
,
because
Conscience
bounding
it self
within
the
thoughts
,
is
of
private
concernment
,
and
the
cognizance
of
these
belong
only
to
God
:
but
when
an
opinion
is
published
,
it
concerns
all
that
hear
it
,
and
the
publique
is
endammaged
,
and
therefore
becomes
punishable
by
the
Magistrate
,
to
whom
the
care
of
the
publique
is
intrusted
.
But
there
is
one
truth
,
that
concerns
both
Ministery
and
Magistracy
,
and
all
;
which
is
opposed
by
those
who
affirm
,
That
none
ought
to
Govern
upon
the
Earth
but
Christ
in
person
:
Absurdly
;
as
if
the
Powers
that
are
,
destroyed
his
;
as
if
a
Deputy
were
not
consistent
with
a
King
;
as
if
there
were
any
Opposition
in
Subordination
.
They
affirm
also
,
that
the
Wicked
have
no
right
to
their
Estates
;
but
only
the
Faithfull
,
that
is
,
themselves
,
ought
to
possess
the
Earth
.
And
it
is
not
to
be
questioned
,
but
when
they
come
to
explain
this
principle
,
by
putting
it
into
execution
,
there
will
be
but
few
that
have
estates
at
present
,
but
will
be
either
found
,
or
made
Wicked
.
I
shall
not
be
so
urgent
,
to
press
you
to
confess
Christ
by
asserting
and
owning
the
Truth
contrary
to
this
,
since
it
does
not
only
oppose
Truth
,
but
Property
;
and
here
to
deny
Christ
,
would
be
to
deny
your Selves
in
a
sence
,
which
none
is
like
to
doe
.
2.
Christ
requires
you
to
own
and
defend
him
in
his
members
;
and
amongst
these
,
the
chief
of
them
,
and
such
,
as
most
fall
in
your
way
,
the
Ministers
;
I
say
,
that
despised
,
abject
,
oppressed
sort
of
men
,
the
Ministers
;
whom
the
world
would
make
Antichristian
,
and
so
deprive
them
of
Heaven
,
and
also
strip
them
of
that
poor
remainder
of
their
Maintenance
,
and
so
allow
them
no
portion
upon
the
Earth
.
You
may
now
spare
that
distinction
of
Scandalous
Ministers
,
when
it
is
even
made
Scandalous
to
be
a
Minister
.
And
as
for
their
discouragement
,
in
the
Courts
of
the
Law
,
I
shall
onely
note
This
,
that
for
these
many
years
last
past
,
it
has
been
the
constant
observation
of
all
,
That
if
a
Minister
had
a
Cause
depending
in
the
Court
,
it
was
ten
to
one
but
it
went
against
him
.
I
cannot
believe
your
Law
justles
out
the
Gospel
;
but
if
it
be
thus
used
to
undermine
Christ
in
his
Servants
,
beware
that
such
Judgments
passed
upon
them
,
doe
not
fetch
down
God's
Judgments
upon
the
Land
;
and
that
,
for
such
abuse
of
the
Law
,
Christ
does
not
in
anger
deprive
both
you
and
us
of
its
use
.
(
My
Lords
)
I
make
no
doubt
,
but
you
will
meet
with
many
suits
in
your
course
,
in
which
the
persons
we
speak
of
are
concerned
,
as
it
is
easie
to
prognosticate
from
those
many
worthy
Petitions
preferred
against
them
,
for
which
the
well-afficted
[
*
](A60954-e6860-b)
*
Whensoever
any
Petition
was
put
up
to
the
Parliament
in
the
year
1653.
for
the
Taking
away
of
Tythes
,
the
thanks
of
the
House
were
still
returned
to
them
,
and
that
by
the
Name
and
Elogy
of
the
well-affected
Petitioners
.
Petitioners
will
one
day
receive
but
small
Thanks
from
the
Court
of
Heaven
.
But
however
their
Causes
speed
in
your
Tribunals
,
know
that
Christ
himself
will
recognize
them
at
a
greater
.
And
then
,
what
a
different
face
will
be
put
upon
things
!
When
the
usurping
,
devouring
Nimrods
of
the
world
shall
be
cast
with
scorn
on
the
left
hand
:
And
Christ
himself
in
that
great
consistory
shall
daign
to
step
down
from
his
Throne
,
and
single
out
a
poor
despised
Minister
,
and
(
as
it
were
taking
him
by
the
hand
,
)
present
him
to
,
and
openly
thus
confess
him
before
,
his
Father
.
Father
,
here
is
a
poor
servant
of
mine
,
who
,
for
doing
his
duty
impartially
,
for
keeping
a
good
conscience
,
and
testifying
my
truths
in
an
Hypocritical
pretending
age
,
was
wrong'd
,
trod
upon
,
stript
of
all
:
Father
,
I
will
,
that
there
be
now
a
distinction
made
,
between
such
as
have
owned
and
confessed
me
with
the
loss
of
the
world
,
and
those
that
have
denyed
,
persecuted
and
insulted
over
me
:
It
will
be
in
vain
then
to
come
and
creep
for
mercy
:
and
say
,
Lord
,
when
did
we
insult
over
thee
?
when
did
we
see
thee
in
our
Courts
,
and
despised
or
oppressed
thee
?
Christ's
reply
will
be
then
quick
and
sharp
:
Verily
in
as
much
as
you
did
it
to
one
of
these
little
,
poor
despised
ones
,
ye
did
it
unto
Me.
2.
Use
is
of
information
,
to
shew
us
the
danger
as
well
as
the
baseness
of
a
dastardly
Spirit
;
in
asserting
the
interest
and
truth
of
Christ
.
Since
Christ
has
made
a
Christian
course
a
Warfare
,
of
all
men
living
,
a
Coward
is
the
most
unfit
to
make
a
Christian
:
whose
infamy
is
not
so
great
,
but
it
is
sometimes
less
than
his
peril
.
A
Coward
does
not
alwaies
scape
with
disgrace
,
but
sometimes
also
he
loses
his
life
:
wherefore
,
let
all
such
know
,
as
can
enlarge
their
consciences
like
Hell
,
and
call
any
sinfull
compliance
submission
,
and
style
a
Cowardly
silence
in
Christ's
cause
,
discretion
and
prudence
:
I
say
,
let
them
know
,
that
Christ
will
one
day
scorn
them
,
and
spit
them
,
with
their
policy
and
prudence
,
into
Hell
;
and
then
let
them
consult
,
how
politick
they
were
,
for
a
temporal
Emolument
,
to
throw
away
Eternity
.
The
things
which
generally
cause
men
to
deny
Christ
,
are
,
either
the
Enjoyments
,
or
the
miseries
of
this
life
:
but
alas
!
at
the
day
of
Judgment
,
all
these
will
expire
;
and
,
as
One
well
Observes
,
what
are
we
the
better
for
pleasure
,
or
the
worse
for
sorrow
,
when
it
is
past
?
But
then
Sin
and
Guilt
will
be
still
fresh
,
and
Heaven
and
Hell
will
be
then
yet
to
begin
.
If
ever
it
was
seasonable
to
preach
Courage
in
the
despised
,
abused
cause
of
Christ
,
it
is
now
,
when
his
truths
are
Reformed
into
nothing
,
when
the
hands
and
hearts
of
his
faithfull
Ministers
are
weakned
,
and
even
broke
,
and
his
worship
extirpated
in
a
mockery
,
that
his
honour
may
be
advanced
.
Well
;
to
establish
our
hearts
in
duty
,
let
us
before-hand
propose
to
our selves
the
worst
that
can
happen
.
Should
God
in
his
judgment
suffer
England
to
be
transformed
into
a
Munster
.
Should
the
faithfull
be
every
where
Massacred
.
Should
the
places
of
learning
be
demolished
,
and
our
Colledges
reduced
(
not
only
as
[
*
](A60954-e6990-b)
*
U.
C.
A
Colonel
of
the
Army
,
the
perfidious
cause
of
Penruddock
's
Death
,
and
sometime
after
High-Sheriff
of
Oxfordshire
,
openly
and
frequently
affirmed
the
uselessness
of
the
Vniversities
,
and
that
three
Colledges
were
sufficient
to
answer
the
occasions
of
the
Nation
,
for
the
breeding
of
men
up
to
Learning
,
so
farr
as
it
was
either
necessary
or
usefull
.
One
in
his
Zeal
would
have
it
)
to
Three
,
but
to
none
.
Yet
assuredly
Hell
is
worse
than
all
this
,
and
is
the
portion
of
such
as
deny
Christ
:
wherefore
let
our
discouragements
be
what
they
will
:
loss
of
Places
,
loss
of
Estates
,
loss
of
Life
and
Relations
;
yet
still
this
sentence
stands
ratified
in
the
Decrees
of
Heaven
.
Cursed
be
that
man
,
that
for
any
of
these
,
shall
desert
the
truth
,
and
deny
his
Lord
.
ECCLESIASTICAL
POLICY
THE
BEST
POLICY
:
OR
,
RELIGION
The
best
Reason
of
State
:
In
a
Sermon
preached
before
the
Honourable
Society
of
LINCOLNS-INN
.
1
KING
.
XIII
.
33
,
34.
After
this
thing
Jeroboam
returned
not
from
his
evil
way
,
but
made
again
of
the
lowest
of
the
people
Priests
of
the
High
places
:
whosoever
would
,
he
consecrated
him
,
and
he
became
one
of
the
Priests
of
the
High
places
.
And
this
thing
became
sin
unto
the
house
of
Jeroboam
,
even
to
cut
it
off
,
and
to
destroy
it
from
off
the
face
of
the
Earth
.
JEroboam
(
from
the
name
of
a
person
become
the
character
of
impiety
,
)
is
reported
to
Posterity
eminent
,
or
rather
Infamous
,
for
two
things
;
Usurpation
of
Government
,
and
Innovation
of
Religion
.
'T
is
confessed
,
the
former
is
expresly
said
to
have
been
from
God
;
but
since
God
may
order
,
and
dispose
,
what
he
does
not
approve
;
and
use
the
wickedness
of
men
,
while
he
forbids
it
;
the
design
of
the
first
cause
does
not
excuse
the
malignity
of
the
second
:
And
therefore
the
advancement
and
Sceptre
of
Ieroboam
was
in
that
sence
only
the
work
of
God
,
in
which
it
is
said
,
Amos
3.6
.
That
there
is
no
evil
in
the
City
which
the
Lord
has
not
done
.
But
from
his
attempts
upon
the
Civil
Power
,
he
proceeds
to
innovate
God's
Worship
;
and
from
the
subjection
of
mens
Bodies
and
Estates
,
to
enslave
their
Consciences
,
as
knowing
that
true
Religion
is
no
friend
to
an
unjust
Title
.
Such
was
afterwards
the
way
of
Mahomet
,
to
the
Tyrant
to
joyn
the
Impostor
,
and
what
he
had
got
by
the
Sword
to
confirm
by
the
Alcoran
;
raising
his
Empire
upon
two
Pillars
,
Conquest
,
and
Inspiration
.
Ieroboam
being
thus
advanced
,
and
thinking
Policy
the
best
Piety
,
though
indeed
in
nothing
ever
more
befooled
;
the
nature
of
sin
being
not
only
to
defile
,
but
to
infatuate
.
In
the
11.
chap.
and
the
27.
v.
he
thus
argues
;
If
this
people
go
up
to
do
Sacrifice
in
the
house
of
the
Lord
at
Ierusalem
,
then
shall
the
heart
of
this
people
turn
again
unto
their
Lord
,
even
unto
Rehoboam
King
of
Iudah
,
and
they
shall
kill
me
,
and
go
again
unto
Rehoboam
King
of
Iudah
.
As
if
he
should
have
said
,
The
true
Worship
of
God
,
and
the
converse
of
those
that
use
it
,
dispose
men
to
a
considerate
lawfull
Subjection
.
And
therefore
I
must
take
another
course
:
my
Practice
must
not
be
better
than
my
Title
;
what
was
won
by
Force
must
be
continued
by
Delusion
.
Thus
sin
is
usually
seconded
with
sin
:
and
a
man
seldom
commits
one
sin
to
please
,
but
he
commits
another
to
defend
himself
.
As
't
is
frequent
for
the
Adulterer
to
commit
murder
,
to
conceal
the
shame
of
his
Adultery
.
But
let
us
see
Ieroboam's
politick
procedure
in
the
next
ver.
Whereupon
the
King
took
counsel
,
and
made
two
Calves
of
Gold
,
and
said
unto
them
,
It
is
too
much
for
you
to
go
up
to
Ierusalem
,
behold
thy
Gods
,
O
Israel
.
As
if
he
had
made
such
an
Edict
:
I
Ieroboam
,
by
the
advice
of
my
council
,
considering
the
great
distance
of
the
Temple
,
and
the
great
charges
that
poor
people
are
put
to
in
going
thither
;
as
also
the
intolerable
burden
of
paying
the
first-fruits
,
and
tythes
,
to
the
Priest
,
have
considered
of
a
way
that
may
be
more
easie
,
and
less
burthensome
to
the
people
,
as
also
more
comfortable
to
the
Priests
themselves
;
and
therefore
strictly
enjoyn
,
that
none
henceforth
presume
to
repair
to
the
Temple
at
Jerusalem
,
especially
since
God
is
not
tyed
to
any
place
or
form
of
Worship
;
as
also
because
the
Devotion
of
men
is
apt
to
be
clogged
by
such
Ceremonies
;
therefore
both
for
the
ease
of
the
people
,
as
well
as
for
the
advancement
of
Religion
,
we
require
and
command
,
that
all
henceforth
forbear
going
up
to
Jerusalem
.
Questionless
these
,
and
such
other
Reasons
the
Impostor
used
to
insinuate
his
devout
Idolatry
.
And
thus
the
Calves
were
set
up
,
to
which
Oxen
must
be
sacrificed
;
the
God
and
the
Sacrifice
out
of
the
same
Herd
.
And
because
Israel
was
not
to
return
to
Egypt
,
Egypt
was
brought
back
to
them
:
that
is
,
the
Egyptian
way
of
Worship
,
the
Apis
,
or
Serapis
,
which
was
nothing
but
the
Image
of
a
Calf
,
or
Oxe
,
as
is
clear
from
most
Historians
.
Thus
Ieroboam
having
procured
his
people
Gods
,
the
next
thing
was
to
provide
Priests
.
Hereupon
,
to
the
Calves
he
adds
a
Commission
,
for
the
approving
,
trying
and
admitting
the
Rascality
and
lowest
of
the
people
to
minister
in
that
service
:
such
as
kept
Cattle
,
with
a
little
change
of
their
Office
,
were
admitted
to
make
Oblations
to
them
.
And
doubtless
,
besides
the
approbation
of
these
,
there
was
a
Commission
also
,
to
eject
such
of
the
Priests
and
Levites
of
God
,
as
being
too
Ceremoniously
addicted
to
the
Temple
,
would
not
serve
Ieroboam
before
God
,
nor
worship
his
Calves
for
their
Gold
,
nor
approve
those
two
glittering
sins
for
any
reason
of
State
whatsoever
.
Having
now
perfected
Divine
Worship
,
and
prepared
both
Gods
and
Priests
:
In
the
next
place
,
that
he
might
the
better
teach
his
false
Priests
the
way
of
their
new
Worship
,
he
begins
the
Service
himself
,
and
so
countenances
by
his
example
,
what
he
had
enjoyned
by
his
command
;
in
the
11.
v.
of
this
chapter
,
And
Ieroboam
stood
by
the
Altar
to
burn
Incense
.
Burning
of
Incense
was
then
the
Ministerial
Office
amongst
them
,
as
Preaching
is
now
amongst
us
.
So
that
to
represent
to
you
the
nature
of
Ieroboam's
Action
:
It
was
,
as
if
in
a
Christian
Nation
the
chief
Governour
should
authorize
and
encourage
all
the
scum
and
refuse
of
the
people
to
Preach
,
and
call
them
to
the
Ministry
by
using
to
[
*
](A60954-e7500-b)
*
Cromwel
(
a
lively
Copy
of
Jeroboam
)
did
so
.
Preach
,
and
invade
the
Ministerial
Function
himself
.
But
Ieroboam
rested
not
here
,
but
while
he
was
busie
in
his
work
,
and
a
Prophet
immediately
sent
by
God
,
declares
against
his
Idolatry
,
he
endeavours
to
seize
upon
,
and
commit
him
;
in
the
4.
v.
He
held
forth
his
hand
from
the
Altar
,
and
said
,
Lay
hold
of
him
.
Thus
we
have
him
compleating
his
sin
,
and
by
a
strange
Imposition
of
hands
persecuting
the
true
Prophets
,
as
well
as
ordaining
false
.
But
it
was
a
natural
transition
,
and
no
ways
wonderfull
to
see
him
,
who
stood
affronting
God
with
false
Incense
in
the
right
hand
,
persecuting
with
the
left
,
and
abetting
the
Idolatry
of
one
Arm
with
the
Violence
of
the
other
.
Now
,
if
we
lay
all
these
things
together
,
and
consider
the
parts
,
rise
,
and
degrees
of
his
sin
,
we
shall
find
,
that
it
was
not
for
nothing
,
that
the
Spirit
of
God
,
so
frequently
and
bitterly
in
Scripture
stigmatizes
this
person
;
for
it
represents
him
,
first
incroaching
upon
the
Civil
Government
,
thence
changeing
that
of
the
Church
,
debasing
the
Office
,
that
God
had
made
sacred
;
introducing
a
false
way
of
Worship
,
and
destroying
the
True
.
And
in
this
we
have
a
full
and
fair
description
of
a
foul
thing
;
that
is
of
an
Usurper
,
and
an
Impostor
:
or
,
to
use
one
word
more
comprehensive
than
both
,
of
Ieroboam
the
son
of
Nebat
who
made
Israel
to
sin
.
From
the
Story
and
Practice
of
Ieroboam
we
might
gather
these
Observations
.
1
That
God
some
times
punishes
a
Notorious
sin
,
by
suffering
the
sinner
to
fall
into
a
worse
.
Thus
God
punished
the
Rebellion
of
the
Israelites
by
permitting
them
to
fall
into
Idolatry
.
2.
There
is
nothing
so
absurd
,
but
may
be
obtruded
upon
the
Vulgar
under
pretence
of
Religion
.
Certainly
,
otherwise
,
a
Golden
Calf
could
never
have
been
made
,
either
the
Object
,
or
the
Means
of
Divine
Worship
.
3.
Sin
;
especially
that
of
perverting
God's
Worship
,
as
it
leaves
a
guilt
upon
the
soul
,
so
it
perpetuates
a
blot
upon
the
Name
.
Hence
nothing
so
frequent
,
as
for
the
Spirit
of
God
to
express
wicked
,
irreligious
Kings
,
by
comparing
them
to
Ahab
or
Ieroboam
.
It
being
usual
to
make
the
first
and
most
eminent
in
any
kind
,
not
only
the
Standard
for
Comparison
,
but
also
the
Rule
of
Expression
.
But
I
shall
insist
only
upon
the
words
of
the
Text
,
and
what
shall
be
drawn
from
thence
.
There
are
two
things
in
the
words
that
may
seem
to
require
Explication
.
-
1.
What
is
meant
by
the
High
Places
.
-
2.
What
by
the
Consecration
of
the
Priests
.
1.
Concerning
the
High
Places
.
The
use
of
these
in
the
Divine
Worship
was
general
and
ancient
.
And
as
Dionysius
Vossius
observes
in
his
Notes
upon
Moses
Maimonides
,
the
first
way
that
was
used
,
long
before
Temples
were
either
built
,
or
thought
lawfull
.
The
reason
of
this
seems
to
be
,
because
those
places
did
not
shut
up
,
or
confine
the
Immensity
of
God
,
as
they
thought
an
house
did
,
and
withall
gave
his
worshippers
a
nearer
approach
to
Heaven
by
their
Height
.
Hence
we
read
that
the
Samaritans
worshipped
upon
mount
Gerizim
,
Ioh.
4.20
.
And
Samuel
went
up
to
the
High
Place
to
Sacrifice
,
1
Sam.
9.14
.
And
Solomon
Sacrificed
at
the
High
Place
in
Gibeon
,
1
King
.
3.4
.
Yea
,
the
Temple
it self
was
at
length
built
upon
a
mount
or
High
Place
,
2
Cor.
3.1
.
You
will
say
then
,
Why
are
these
Places
condemned
?
I
answer
,
that
the
use
of
them
was
not
condemned
,
as
absolutely
and
always
unlawfull
in
it self
,
but
only
after
the
Temple
was
built
,
and
that
God
had
professed
to
put
his
Name
in
that
place
,
and
no
other
:
Therefore
,
what
was
lawfull
in
the
practice
of
Samuel
and
Solomon
before
the
Temple
was
in
being
,
was
now
detestable
in
Ieroboam
,
since
it
was
constituted
by
God
the
only
place
for
his
worship
.
To
bring
this
Consideration
to
the
times
of
Christianity
.
Because
the
Apostles
and
Primitive
Christians
preached
in
houses
,
and
had
only
private
Meetings
,
in
regard
they
were
under
Persecution
,
and
had
no
Churches
;
this
cannot
warrant
the
practice
of
those
now
a-days
,
that
preferr
Houses
before
Churches
,
and
a
Conventicle
before
the
Congregation
.
2.
For
the
second
thing
,
which
is
the
Consecration
of
the
Priests
;
it
seems
to
have
been
correspondent
to
Ordination
in
the
Christian
Church
.
Idolaters
themselves
were
not
so
far
gone
,
as
to
venture
upon
the
Priesthood
without
Consecration
and
a
Call
.
To
shew
all
the
solemnities
of
this
would
be
tedious
,
and
here
unnecessary
:
The
Hebrew
word
which
we
render
to
Consecrate
,
signifies
to
fill
the
hand
,
which
indeed
imports
the
manner
of
Consecration
,
which
was
done
by
filling
the
hand
:
for
the
Priest
cut
a
piece
of
the
sacrifice
,
and
put
it
into
the
hands
of
him
that
was
to
be
consecrated
;
by
which
Ceremony
he
received
right
to
Sacrifice
,
and
so
became
a
Priest
.
As
our
Ordination
in
the
Christian
Church
,
is
said
to
have
been
heretofore
transacted
by
the
Bishop's
delivering
of
the
Bible
into
the
hands
of
him
that
was
to
be
ordained
,
whereby
he
received
power
Ministerially
to
dispense
the
mysteries
contained
in
it
,
and
so
was
made
a
Presbyter
.
Thus
much
briefly
concerning
Consecration
.
There
remains
nothing
else
to
be
explained
in
the
words
:
I
shall
therefore
now
draw
forth
the
sence
of
them
into
these
two
Propositions
:
-
1.
The
surest
means
to
strengthen
,
or
the
readiest
to
ruine
the
Civil
Power
,
is
either
to
establish
,
or
destroy
the
Worship
of
God
in
the
right
exercise
of
Religion
.
-
2.
The
next
,
and
most
effectual
way
to
destroy
Religion
,
is
to
embase
the
Teachers
and
Dispensers
of
it
.
Of
both
these
in
their
order
.
For
the
prosecution
of
the
former
,
we
are
to
shew
,
-
1.
The
truth
of
the
assertion
,
that
it
it
so
.
-
2.
The
reason
of
the
assertion
,
why
and
whence
it
is
so
.
1.
For
the
truth
of
it
:
It
is
abundantly
evinced
from
all
Records
both
of
Divine
and
Prophane
History
,
in
which
he
that
runs
,
may
read
the
ruine
of
the
State
in
the
destruction
of
the
Church
;
and
that
not
only
portended
by
it
,
as
its
Sign
,
but
also
inferred
from
it
,
as
its
Cause
.
2.
For
the
Reason
of
the
point
;
it
may
be
drawn
,
1.
From
the
Judicial
proceeding
of
God
,
the
great
King
of
Kings
,
and
supreme
Ruler
of
the
Universe
;
who
for
his
commands
is
indeed
carefull
,
but
for
his
Worship
Jealous
:
And
therefore
in
States
notoriously
irreligious
,
by
a
secret
and
irresistible
power
,
countermands
their
deepest
projects
,
splits
their
Counsels
,
and
smites
their
most
refined
Policies
with
frustration
and
a
curse
:
being
resolved
that
the
Kingdoms
of
the
world
shall
fall
down
before
him
,
either
in
his
Adoration
,
or
their
own
confusion
.
2.
The
reason
of
the
doctrine
may
be
drawn
from
the
necessary
dependence
of
the
very
Principles
of
government
upon
Religion
.
And
this
I
shall
pursue
more
fully
.
The
great
business
of
government
is
to
procure
obedience
,
and
keep
off
disobedience
:
the
great
springs
upon
which
those
two
move
,
are
Rewards
and
Punishments
,
answering
the
two
ruling
affections
of
man's
mind
,
Hope
and
Fear
.
For
since
there
is
a
natural
opposition
between
the
Judgment
and
the
Appetite
,
the
former
respecting
what
is
honest
,
the
latter
what
is
pleasing
;
which
two
qualifications
seldom
concurr
in
the
same
thing
,
and
withall
,
man's
design
in
every
Action
is
delight
:
therefore
to
render
things
honest
also
practicable
:
they
must
be
first
represented
desirable
;
which
cannot
be
but
by
Proposing
honesty
cloathed
with
pleasure
;
and
since
it
presents
no
pleasure
to
the
sense
,
it
must
be
fetcht
from
the
apprehension
of
a
future
Reward
.
For
questionless
duty
moves
not
so
much
upon
command
as
promise
.
Now
therefore
,
that
which
proposes
the
greatest
and
most
sutable
rewards
to
obedience
,
and
the
greatest
terrors
and
punishments
to
disobedience
,
doubtless
is
the
most
likely
to
enforce
one
,
and
prevent
the
other
.
But
it
is
Religion
,
that
does
this
,
which
to
happiness
and
misery
joyns
Eternity
.
And
these
,
supposing
the
Immortality
of
the
soul
,
which
Philosophy
indeed
conjectures
,
but
only
Religion
proves
,
or
(
which
is
as
good
)
perswades
.
I
say
these
two
things
,
eternal
happiness
and
eternal
misery
,
meeting
with
a
perswasion
that
the
Soul
is
immortal
,
are
,
without
controversie
,
of
all
others
,
the
first
,
the
most
desirable
,
and
the
latter
the
most
horrible
to
humane
apprehension
.
Were
it
not
for
these
,
Civil
government
were
not
able
to
stand
before
the
prevailing
swing
of
corrupt
nature
,
which
would
know
no
Honesty
but
Advantage
,
no
duty
but
in
Pleasure
,
nor
any
Law
but
its
own
Will.
Were
not
these
frequently
thundred
into
the
understandings
of
men
,
the
Magistrate
,
might
enact
,
order
and
proclaim
;
Proclamations
might
be
hung
upon
Walls
and
Posts
,
and
there
they
might
hang
,
seen
and
despised
,
more
like
Malefactors
,
than
Laws
:
But
when
Religion
binds
them
upon
the
Conscience
,
Conscience
will
either
perswade
or
terrifie
men
into
their
practice
.
For
,
put
the
case
,
a
man
knew
,
and
that
upon
sure
grounds
,
that
he
might
do
an
advantageous
murder
or
Robbery
,
and
not
be
discovered
;
what
humane
laws
could
hinder
him
,
which
he
knows
cannot
inflict
any
penalty
,
where
they
can
make
no
discovery
?
But
Religion
assures
him
,
that
no
sin
,
though
concealed
from
humane
eyes
,
can
either
escape
God's
sight
in
this
world
,
or
his
vengeance
in
the
other
.
Put
the
case
also
,
that
men
looked
upon
Death
without
fear
,
in
which
sence
,
it
is
nothing
,
or
at
most
very
little
;
ceasing
,
while
it
is
endured
,
and
pobably
without
Pain
,
for
it
seizes
upon
the
Vitals
and
benumbs
the
senses
,
and
where
there
is
no
sense
,
there
can
be
no
pain
.
I
say
,
if
while
a
man
is
acting
his
will
towards
sin
,
he
should
also
thus
act
his
reason
,
to
despise
death
;
where
would
be
the
terror
of
the
magistrate
,
who
can
neither
threaten
or
inflict
any
more
?
Hence
an
old
Malefactor
in
his
Execution
,
at
the
Gallows
made
no
other
confession
but
this
,
That
he
had
very
jocundly
passed
over
his
life
in
such
courses
,
and
he
that
would
not
for
fifty
years
pleasure
,
endure
half
an
hours
pain
,
deserved
to
die
a
worse
death
than
himself
:
questionless
this
man
was
not
ignorant
before
,
that
there
were
such
things
as
Laws
,
Assizes
,
and
Gallows
;
but
had
he
considered
,
and
believed
the
Terrors
of
another
world
,
he
might
probably
have
found
a
fairer
passage
out
of
this
.
If
there
was
not
a
Minister
in
every
Parish
,
you
would
quickly
find
cause
to
encrease
the
number
of
Constables
:
And
if
the
Churches
were
not
imployed
to
be
places
to
hear
God's
law
,
there
would
be
need
of
them
,
to
be
prisons
for
the
breakers
of
the
laws
of
men
.
Hence
't
is
observable
,
that
the
Tribe
of
Levi
had
not
one
place
or
portion
together
like
the
rest
of
the
Tribes
:
but
,
because
it
was
their
office
to
dispence
Religion
,
they
were
diffused
over
all
the
Tribes
,
that
they
might
be
continually
preaching
to
the
rest
,
their
duty
to
God
;
which
is
the
most
effectual
way
,
to
dispose
them
to
Obedience
to
man
:
for
he
that
truly
fears
God
cannot
despise
the
Magistrate
.
Yea
,
so
near
is
the
connexion
between
the
Civil
state
,
and
Religious
,
that
heretofore
,
if
you
look
upon
well
regulated
,
civilized
,
heathen
Nations
,
you
will
find
the
Government
and
the
Priesthood
united
in
the
same
person
:
Anius
Rex
idem
hominum
,
Phaebique
Sacerdos
.
Virg.
3.
AEn
.
If
under
the
true
worship
of
God
:
Melchisedech
king
of
Salem
,
and
Priest
of
the
most
high
God
,
Heb.
7.1
.
And
afterwards
Moses
(
whom
as
we
acknowledge
a
pious
,
so
Atheists
themselves
will
confess
to
have
been
a
Wise
Prince
)
he
,
when
he
took
the
Kingly
government
upon
himself
,
by
his
own
choice
,
seconded
by
Divine
institution
,
vested
the
Priesthood
in
his
brother
Aaron
,
both
whose
concernments
were
so
coupled
,
that
if
Nature
had
not
,
yet
their
Religious
,
nay
,
their
civil
Interests
,
would
have
made
them
brothers
.
And
it
was
once
the
design
of
the
Emperour
of
Germany
,
Maximilian
the
first
,
to
have
joyned
the
Popedom
and
the
Empire
together
,
and
to
have
got
himself
chosen
Pope
,
and
by
that
means
derived
the
Papacy
to
his
succeeding
Emperors
.
Had
he
effected
it
,
doubtless
there
would
not
have
been
such
scuffles
between
them
and
the
Bishop
of
Rome
;
the
civil
interest
of
the
State
would
not
have
been
undermined
by
an
Adverse
Interest
,
mannaged
by
the
specious
and
potent
pretences
of
Religion
.
And
to
see
,
even
amongst
us
,
how
these
two
are
united
,
how
the
former
is
upheld
by
the
latter
:
The
Magistrate
sometimes
cannot
do
his
own
office
dexterously
,
but
by
acting
the
Minister
:
hence
it
is
,
that
Judges
of
Assizes
find
it
necessary
in
their
Charges
,
to
use
pathetical
discourses
of
Conscience
,
and
if
it
were
not
for
the
sway
of
this
,
they
would
often
lose
the
best
Evidence
in
the
world
against
Malefactors
,
which
is
Confession
:
for
no
man
would
confess
and
be
Hanged
here
,
but
to
avoid
being
Damned
hereafter
.
Thus
I
have
in
general
shewn
the
utter
inability
of
the
Magistrate
to
attain
the
Ends
of
Government
,
without
the
Aid
of
Religion
.
But
it
may
be
here
replied
,
that
many
are
not
at
all
moved
with
arguments
drawn
from
hence
,
or
with
the
happy
or
miserable
state
of
the
Soul
after
death
;
and
therefore
this
avails
little
to
procure
obedience
,
and
consequently
to
advance
Government
.
I
answer
by
confession
:
that
this
is
true
of
Epicures
,
Atheists
,
and
some
pretended
Philosophers
,
who
have
stifled
the
Notions
of
a
Deity
,
and
the
Souls
immortality
;
but
the
Unprepossessed
on
the
one
hand
,
and
the
well-disposed
on
the
other
,
who
both
together
make
much
the
major
part
of
the
world
,
are
very
apt
to
be
affected
with
a
due
fear
of
these
things
:
And
Religion
accommodating
it self
to
the
Generality
,
though
not
to
every
particular
temper
,
sufficiently
secures
Government
,
in
as
much
as
that
stands
or
falls
according
to
the
Behaviour
of
the
multitude
.
And
whatsoever
Conscience
makes
the
Generality
obey
,
to
that
Prudence
will
make
the
rest
conform
.
Wherefore
,
having
proved
the
dependence
of
Government
upon
Religion
,
I
shall
now
demonstrate
,
That
the
safety
of
Government
depends
upon
the
Truth
of
Religion
.
False
Religion
is
in
its
nature
the
greatest
bane
and
destruction
to
Government
in
the
World
.
The
reason
is
,
because
whatsoever
is
False
,
is
also
Weak
.
Ens
and
Verum
in
Philosophy
are
the
same
:
and
so
much
as
any
Religion
has
of
Falsity
,
it
loses
of
Strength
and
Existence
.
Falsity
gains
Authority
only
from
Ignorance
,
and
therefore
is
in
danger
to
be
known
;
for
from
Being
false
,
the
next
immediate
step
is
to
be
Known
to
be
such
.
And
what
prejudice
this
would
be
to
the
Civil
Government
,
is
apparent
,
if
men
should
be
awed
into
Obedience
,
and
affrighted
from
sin
by
Rewards
and
Punishments
,
proposed
to
them
in
such
a
Religion
,
which
afterwards
should
be
detected
,
and
found
a
mere
falsitie
,
and
cheat
;
for
if
one
part
be
but
found
to
be
false
,
it
will
make
the
whole
suspicious
.
And
men
will
then
not
only
cast
off
Obedience
to
the
Civil
Magistrate
,
but
they
will
do
it
with
disdain
and
rage
,
that
they
have
been
deceived
so
long
,
and
brought
to
do
that
out
of
Conscience
which
was
imposed
upon
them
out
of
design
:
For
though
men
are
often
willingly
deceived
,
yet
still
it
must
be
under
an
Opinion
of
being
instructed
;
though
they
love
the
Deception
,
yet
they
morrally
hate
it
under
that
appearance
:
Therefore
it
is
no
ways
safe
for
a
Magistrate
,
who
is
to
build
his
Dominion
upon
the
Fears
of
men
,
to
build
those
fears
upon
a
false
Religion
.
'T
is
not
to
be
doubted
,
but
the
absurdity
of
Ieroboam's
Calves
,
made
many
Israelites
turn
subjects
to
Rehoboam's
Government
,
that
they
might
be
Proselytes
to
his
Religion
.
Herein
the
Weakness
of
the
Turkish
Religion
appears
,
That
it
urges
Obedience
upon
the
promise
of
such
absurd
Rewards
,
as
,
that
after
death
they
should
have
Palaces
,
Gardens
,
Beautifull
Women
,
with
all
the
Luxury
that
could
be
:
as
if
those
things
,
that
were
the
occasions
,
and
incentives
of
sin
in
this
world
,
could
be
the
rewards
of
Holiness
in
the
other
.
Besides
many
other
inventions
,
false
,
and
absurd
,
that
are
like
so
many
chinks
and
holes
to
discover
the
rottenness
of
the
whole
Fabrick
,
when
God
shall
be
pleased
to
give
light
to
discover
,
and
open
their
reasons
to
discern
them
.
But
you
will
say
,
What
Government
more
sure
and
absolute
than
the
Turkish
,
and
yet
what
Religion
more
false
?
Therefore
certainly
Government
may
stand
sure
and
strong
,
be
the
Religion
professed
never
so
absurd
.
I
answer
that
it
may
do
so
indeed
by
accident
,
through
the
strange
peculiar
temper
and
gross
ignorance
of
a
people
;
as
we
see
,
it
happens
in
the
Turks
,
the
best
part
of
whose
Policy
,
supposing
the
absurdity
of
their
Religion
,
is
this
,
That
they
prohibit
Schools
of
Learning
;
for
this
hinders
Knowledge
and
Disputes
,
which
such
a
Religion
would
not
bear
.
But
suppose
we
,
that
the
Learning
of
these
Western
Nations
were
as
great
there
as
here
,
and
the
Alcoran
as
common
to
them
as
the
Bible
to
us
,
that
they
might
have
free
recourse
to
search
and
examine
the
flaws
and
follies
of
it
;
and
withall
,
that
they
were
of
as
inquisitive
a
temper
as
we
:
And
who
knows
,
but
as
there
are
vicissitudes
in
the
Government
,
so
there
may
happen
the
same
also
in
the
temper
of
a
Nation
?
If
this
should
come
to
pass
,
where
would
be
their
Religion
?
And
then
let
every
one
judge
,
whether
the
Arcana
imperii
,
and
Religionis
would
not
fall
together
.
They
have
begun
to
totter
already
;
for
Mahomet
,
having
promised
to
come
and
visit
his
Followers
,
and
translate
them
to
Paradise
after
a
thousand
years
,
this
being
expired
,
many
of
the
Persians
began
to
doubt
and
smell
the
cheat
,
till
the
Mufti
or
Chief
Priest
told
them
,
that
it
was
a
mistake
in
the
figure
,
and
assured
them
,
that
upon
more
diligent
survey
of
the
Records
,
he
found
it
Two
thousand
instead
of
One.
When
this
is
expired
,
perhaps
they
will
not
be
able
to
renew
the
Fallacy
.
I
say
therefore
,
that
though
this
Government
continues
firm
in
the
exercise
of
a
false
Religion
,
yet
this
is
by
accident
,
through
the
present
genius
of
the
people
,
which
may
change
;
but
this
does
not
prove
,
but
that
the
Nature
of
such
a
Religion
,
(
of
which
we
only
now
speak
)
tends
to
subvert
and
betray
the
Civil
Power
.
Hence
Machiavel
himself
,
in
his
Animadversions
upon
Livy
,
makes
it
appear
,
That
the
Weakness
of
Italy
,
which
was
once
so
strong
,
was
caused
by
the
corrupt
practices
of
the
Papacy
,
in
depraving
,
and
misusieng
Religion
to
that
purpose
,
which
he
,
though
himself
a
Papist
,
says
,
could
not
have
hapned
,
had
the
Christian
Religion
been
kept
in
its
first
,
and
native
simplicity
.
Thus
much
may
suffice
for
the
clearing
of
the
first
Proposition
.
The
Inferences
from
hence
are
two
.
1.
If
Government
depends
upon
Religion
,
then
this
shews
the
pestilential
design
of
those
that
attempt
to
disjoyn
the
Civil
and
Ecclesiastical
Interests
,
setting
the
latter
wholly
out
of
the
Tuition
of
the
former
.
But
't
is
clear
that
the
Fanaticks
know
no
other
step
to
the
Magistracy
but
through
the
ruine
of
the
Ministery
.
There
is
a
great
Analogy
between
the
body
Natural
and
Politick
;
in
which
the
Ecclesiastical
or
Spiritual
part
justly
supplies
the
part
of
the
soul
;
and
the
violent
separation
of
this
from
the
other
,
does
as
certainly
inferr
death
and
dissolution
,
as
the
disjunction
of
the
body
and
the
soul
in
the
Natural
;
for
when
this
once
departs
,
it
leaves
the
body
of
the
Common-wealth
as
carcase
,
noysom
,
and
exposed
to
be
devoured
by
Birds
of
prey
.
The
Ministery
will
be
one
day
found
according
to
Christ's
word
,
the
salt
of
the
earth
,
the
onely
thing
that
keeps
Societies
of
men
from
stench
and
corruption
.
These
two
Interests
are
of
that
nature
,
that
't
is
to
be
feared
they
cannot
be
divided
,
but
they
will
also
prove
opposite
;
and
not
resting
in
a
bare
diversity
,
quickly
rise
into
a
Contrariety
:
These
two
are
to
the
State
,
what
the
Elements
of
Fire
and
Water
to
the
Body
,
which
united
compose
,
separated
destroy
it
.
I
am
not
of
the
papists
Opinion
,
who
would
make
the
Spiritual
above
the
Civil
State
in
power
as
well
as
dignity
,
but
rather
subject
it
to
the
Civil
;
yet
thus
much
I
dare
affirm
,
That
the
Civil
,
which
is
superiour
,
is
upheld
and
kept
in
being
by
the
Ecclesiastical
and
Inferiour
;
as
it
is
in
a
Building
,
where
the
upper
part
is
supported
by
the
lower
;
the
Church
resembling
the
foundation
,
which
indeed
is
the
lowest
part
,
but
the
most
considerable
.
The
Magistracy
cannot
so
much
protect
the
Ministery
,
but
the
Ministers
may
doe
more
in
serving
the
Magistrate
.
A
tast
of
which
truth
you
may
take
from
the
Holy
Warr
,
to
which
how
fast
and
eagerly
did
men
go
,
when
the
Priest
perswaded
them
,
that
whosoever
dyed
in
that
Expedition
was
a
Martyr
?
Those
that
will
not
be
convinced
what
a
help
this
is
to
the
Magistracy
,
would
find
how
considerable
it
is
,
if
they
should
chance
to
clash
;
this
would
certainly
eat
out
the
other
.
For
the
Magistrate
cannot
urge
obedience
upon
such
potent
grounds
,
as
the
Minister
,
if
so
disposed
,
can
urge
disobedience
.
As
for
instance
,
if
my
Governor
should
command
me
to
do
a
thing
,
or
I
must
die
,
or
forfeit
my
Estate
;
and
the
Minister
steps
in
,
and
tells
me
,
that
I
offend
God
,
and
ruin
my
soul
if
I
obey
that
command
,
it
's
easie
to
see
a
greater
force
in
this
persuasion
from
the
advantage
of
its
ground
.
And
if
Divines
once
begin
to
curse
Meros
,
we
shall
see
that
Levi
can
use
the
Sword
as
well
as
Simeon
;
and
although
Ministers
do
not
handle
,
yet
they
can
employ
it
.
This
shews
the
imprudence
,
as
well
as
the
danger
of
the
Civil
Magistrate's
exasperating
those
that
can
fire
mens
consciences
against
him
,
and
arm
his
Enemies
with
Religion
.
For
I
have
read
heretofore
of
some
,
that
having
conceived
an
irreconcilable
hatred
of
the
Civil
Magistrate
,
prevailed
with
men
so
far
,
that
they
went
to
resist
him
even
out
of
conscience
,
and
a
full
persuasion
and
dread
upon
their
spirits
,
that
,
not
to
do
it
,
were
to
desert
God
,
and
consequently
to
incurr
damnation
.
Now
when
mens
rage
is
both
heightned
and
sanctified
by
Conscience
,
the
War
will
be
fierce
;
for
what
is
done
out
of
Conscience
,
is
done
with
the
utmost
Activity
.
And
then
Campanella's
Speech
to
the
King
of
Spain
will
be
found
true
,
Religio
semper
vicit
,
praesertim
Armata
:
Which
sentence
deserves
seriously
to
be
considered
by
all
Governours
,
and
timely
to
be
understood
,
lest
it
comes
to
be
felt
.
2.
If
the
safety
of
Government
is
founded
upon
the
truth
of
Religion
,
then
this
shews
the
danger
of
any
thing
that
may
make
even
the
true
Religion
suspected
to
be
false
.
To
be
false
,
and
to
be
thought
false
is
all
one
in
respect
of
men
,
who
act
not
according
to
Truth
,
but
Apprehension
.
As
on
the
contrary
,
a
false
Religion
,
while
apprehended
true
,
has
the
force
and
efficacy
of
truth
.
Now
there
is
nothing
more
apt
to
induce
men
to
a
suspicion
of
any
Religion
,
than
frequent
innovation
and
change
:
For
since
the
object
of
Religion
,
God
,
the
subject
of
it
,
the
soul
of
man
,
and
the
business
of
it
,
Truth
,
is
always
one
and
the
same
:
Variety
and
Novelty
is
a
just
presumption
of
Falsity
.
It
argues
sickness
and
distemper
in
the
mind
,
as
well
as
in
the
body
,
when
a
man
is
continually
turning
and
tossing
from
one
side
to
the
other
.
The
wise
Romans
ever
dreaded
the
least
Innovation
in
Religion
:
Hence
we
find
the
advice
of
Mecoenas
to
Augustus
Caesar
,
in
Dion
Cassius
in
the
52
Book
:
where
he
counsels
him
to
detest
,
and
persecute
all
Innovators
of
Divine
Worship
,
not
only
as
contemners
of
the
Gods
,
but
as
the
most
pernicious
disturbers
of
the
State
:
For
when
men
venture
to
make
changes
in
things
sacred
,
it
argues
great
boldness
with
God
,
and
this
naturally
imports
little
belief
of
him
:
which
if
the
people
once
perceive
,
they
will
take
their
Creed
also
,
not
from
the
Magistrates
Laws
,
but
his
example
.
Hence
in
England
,
where
Religion
has
been
still
Purifying
,
and
hereupon
almost
always
in
the
Fire
and
the
Furnace
;
Atheists
,
and
Irreligious
persons
have
took
no
small
advantage
from
our
changes
.
For
in
King
Edward
the
sixth's
time
,
the
Divine
Worship
was
twice
altered
in
two
new
Liturgies
.
In
the
first
of
Queen
Mary
,
the
Protestant
Religion
was
persecuted
with
Fire
and
Faggot
,
by
Law
and
publick
counsell
of
the
same
persons
,
who
had
so
lately
established
it
.
Upon
the
coming
in
of
Queen
Elizabeth
,
Religion
was
changed
again
,
and
within
a
few
daies
the
publick
Council
of
the
Nation
made
it
death
for
a
Priest
to
convert
any
man
to
that
Religion
,
which
before
with
so
much
eagerness
of
Zeal
had
been
restored
.
So
that
it
is
observed
by
an
Author
,
that
in
the
space
of
twelve
years
there
were
four
changes
about
Religion
made
in
England
,
and
that
by
the
publick
Council
and
Authority
of
the
Realm
,
which
were
more
than
were
made
by
any
Christian
state
throughout
the
world
,
so
soon
one
after
another
,
in
the
space
of
fifteen
hundred
years
before
.
Hence
it
is
,
that
the
Enemies
of
God
take
occasion
to
blaspheme
,
and
call
our
Religion
Statism
.
and
now
adding
to
the
former
,
those
many
changes
that
have
hapned
since
,
I
am
afraid
we
shall
not
so
easily
claw
off
that
name
:
Nor
,
though
we
may
satisfie
our
own
consciences
in
what
we
profess
,
be
able
to
repell
and
clear
off
the
objections
of
the
rational
world
about
us
,
which
not
being
interested
in
our
changes
as
we
are
,
will
not
judge
of
them
as
we
judge
:
but
debate
them
by
impartial
Reason
,
by
the
Nature
of
the
thing
,
the
general
Practice
of
the
Church
;
against
which
New
Lights
,
suddain
Impulses
of
the
Spirit
,
Extraordinary
Calls
,
will
be
but
weak
arguments
to
prove
any
thing
but
the
madness
of
those
that
use
them
,
and
that
the
Church
must
needs
wither
being
blasted
with
such
Inspirations
.
We
see
therefore
how
fatal
and
ridiculous
Innovations
in
the
Church
are
:
And
indeed
when
changes
are
so
frequent
,
it
is
not
properly
Religion
,
but
Fashion
.
This
,
I
think
,
we
may
build
upon
as
a
sure
ground
,
That
where
there
is
continual
Change
,
there
is
great
shew
of
Uncertainty
,
and
Uncertainty
in
Religion
is
a
shrewd
motive
,
if
not
to
deny
,
yet
to
doubt
of
its
Truth
.
Thus
much
for
the
first
Doctrine
.
I
proceed
now
to
the
second
,
viz.
That
the
next
,
and
most
effectual
way
to
destroy
Religion
,
is
to
Embase
the
Teachers
and
Dispensers
of
it
.
in
the
handling
of
this
I
shall
shew
,
-
1.
How
the
Dispensers
of
Religion
,
the
Ministers
of
the
word
,
are
embased
or
rendred
vile
.
-
2.
How
the
Embasing
or
Vilifying
them
is
a
means
to
destroy
Religion
.
1.
For
the
first
of
these
,
the
Ministers
and
Dispensers
of
the
Word
are
rendred
base
or
vile
two
ways
:
1.
By
divesting
them
of
all
Temporal
Privileges
,
and
Advantages
,
as
inconsistent
with
their
Calling
.
It
is
strange
since
the
Priests
Office
heretofore
was
always
Splendid
,
and
almost
Regal
,
that
it
is
now
looked
upon
as
a
piece
of
Religion
,
to
make
it
low
and
sordid
.
So
that
the
use
of
the
word
Minister
is
brought
down
to
the
literal
signification
of
it
,
a
Servant
:
for
now
to
serve
and
to
minister
,
servile
and
ministerial
,
are
terms
equivalent
.
But
in
the
Old
Testament
the
same
word
signifies
a
Priest
,
and
a
Prince
,
or
chief
Ruler
:
hence
,
though
we
translate
it
Priest
of
On
,
Gen.
41.45
.
and
Priest
of
Midian
,
Exod.
3.1
.
and
as
it
is
with
the
people
so
with
the
Priest
,
Esa.
24.2
.
Iunius
and
Tremellius
render
all
these
places
,
not
by
Sacerdos
,
Priest
;
but
by
Praeses
,
that
is
,
a
Prince
,
or
at
least
a
Chief
Councellour
,
or
Minister
of
State
.
And
it
is
strange
,
that
the
Name
should
be
the
same
,
when
the
Nature
of
the
thing
is
so
exceeding
different
.
The
like
also
may
be
observed
in
other
Languages
,
that
the
most
Illustrious
Titles
are
derived
from
things
Sacred
,
and
belonging
to
the
Worship
of
God
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
the
Title
of
the
Christian
Caesars
,
correspondent
to
the
Latine
Augustus
,
and
it
is
derived
from
the
same
word
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cultus
,
res
sacra
,
or
sacrificium
.
And
it
is
usual
in
our
Language
to
make
Sacred
,
an
Epithete
to
Majesty
:
there
was
a
certain
Royalty
in
things
Sacred
.
Hence
the
Apostle
,
who
I
think
was
no
Enemy
to
the
simplicity
of
the
Gospel
,
speaks
of
a
Royal
Priesthood
,
1
Pet.
2.9
.
which
shews
at
least
,
that
there
is
no
contradiction
or
impiety
in
those
terms
.
In
Old
time
,
before
the
placing
this
Office
only
in
the
Line
of
Aaron
,
the
Head
of
the
Family
,
and
the
First-born
offered
Sacrifice
for
the
rest
;
that
is
,
was
their
Priest
.
And
we
know
that
such
Rule
and
Dignity
belonged
at
first
to
the
Masters
of
Families
,
that
they
had
jus
vitae
&
necis
,
jurisdiction
and
power
of
Life
and
Death
in
their
own
Family
;
and
from
hence
was
derived
the
beginning
of
Kingly
Government
;
a
King
being
only
a
Civil
Head
,
or
Master
of
a
Politick
Family
,
the
whole
People
;
so
that
we
see
the
same
was
the
foundation
of
the
Royal
and
Sacerdotal
Dignity
.
As
for
the
Dignity
of
this
Office
among
the
Jews
,
it
is
so
pregnantly
set
forth
in
Holy
Writ
,
that
it
is
Unquestionable
.
Kings
and
Priests
are
still
mentioned
together
.
Lamen.
2.6
.
The
Lord
hath
despised
in
the
indignation
of
his
Anger
,
the
King
and
the
Priest
.
Hosea
5.2
.
Hear
O
Priests
,
and
give
ear
O
house
of
the
King
.
Deut.
17.12
.
And
the
man
that
doth
presumptuously
,
and
will
not
hearken
unto
the
Priest
that
standeth
there
to
minister
before
the
Lord
thy
God
,
or
unto
the
Iudge
,
even
that
man
shall
die
.
Hence
Paul
together
with
a
blow
,
received
this
Reprehension
,
Act.
5.4
.
Revilest
thou
God's
High-Priest
?
And
Paul
in
the
next
verse
does
not
defend
himself
,
by
pleading
an
extraordinary
Motion
of
the
Spirit
,
or
that
he
was
sent
to
Reform
the
Church
,
and
might
therefore
lawfully
vilifie
the
Priesthood
,
and
all
Sacred
Orders
;
but
in
the
5th
.
v.
he
makes
an
excuse
,
and
that
from
Ignorance
,
the
only
thing
that
could
take
away
the
fault
;
namely
,
that
he
knew
not
that
he
was
the
High-Priest
,
and
subjoins
a
reason
which
further
advances
the
Truth
here
defended
:
For
it
is
written
,
thou
shalt
not
speak
evil
of
the
Ruler
of
thy
people
.
To
Holy
Writ
we
might
add
the
Testimony
of
Iosephus
of
next
Authority
to
it
in
things
concerning
the
Jews
,
who
in
sundry
places
of
his
History
,
sets
forth
the
Dignity
of
the
Priests
,
and
in
his
second
Book
against
Appion
the
Grammarian
,
has
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Priests
were
constituted
Judges
of
all
doubtfull
causes
.
Hence
Iustin
also
in
his
36th
Book
has
this
,
Semper
apud
Iudaeos
mos
fuit
,
ut
Eosdem
Reges
&
Sacerdotes
haberent
:
though
this
is
false
,
that
they
were
always
so
,
yet
it
argues
that
they
were
so
frequently
,
and
that
the
distance
between
them
was
not
great
.
To
the
Jews
we
may
joyn
the
Egyptians
,
the
first
Masters
of
Learning
and
Philosophy
.
Synesius
in
his
57.
Epist.
having
shewn
the
general
practice
of
Antiquity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
gives
an
instance
in
the
Jews
and
Egyptians
who
for
many
Ages
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
had
no
other
Kings
but
Priests
.
Next
,
we
may
take
a
view
of
the
Practice
of
the
Romans
:
Numa
Pompilius
,
that
civilized
the
fierce
Romans
,
is
reported
in
the
first
Book
of
Livy
,
sometimes
to
have
performed
the
Priests
office
himself
.
Tum
Sacerdotibus
creandis
animum
adjecit
,
quanquà m
ipse
plurima
sacra
obibat
,
but
when
he
made
Priests
,
he
gave
them
a
dignity
almost
the
same
with
himself
.
And
this
honour
continued
together
with
the
Valour
and
Prudence
of
that
Nation
.
For
the
Success
of
the
Romans
did
not
extirpate
their
Religion
.
The
College
of
the
Priests
being
in
many
things
exempted
even
from
the
Jurisdiction
of
the
Senate
,
afterwards
the
Supreme
Power
.
Hence
Iuvenal
in
his
2.
Sat.
mentions
the
Priesthood
of
Mars
,
as
one
of
the
most
honourable
places
in
Rome
.
And
Iul.
Caesar
,
who
was
chosen
Priest
in
his
private
Condition
,
thought
it
not
below
him
to
continue
the
same
Office
when
he
was
Created
absolute
Governour
of
Rome
under
the
name
of
Perpetual
Dictator
.
Add
to
these
the
practice
of
the
Gauls
mentioned
by
Caesar
in
his
6.
Book
de
Bello
Gallico
,
where
he
says
of
the
Druides
,
who
where
their
Priests
,
that
they
did
judge
de
omnibus
ferè
controversiis
publicis
privatisque
.
See
also
Homer
in
the
1.
Book
of
his
Iliads
representing
Chryses
Priest
of
Apollo
,
with
his
Golden
Scepter
;
as
well
as
his
Golden
Censer
.
But
why
have
I
produced
all
these
examples
of
the
Heathens
?
Is
it
to
make
these
a
ground
of
our
imitation
?
No
;
but
to
shew
that
the
giving
honour
to
the
Priesthood
,
was
a
custom
Universal
amongst
all
civilized
Nations
:
And
whatsoever
is
Universal
,
is
also
Natural
,
as
not
being
founded
upon
compact
,
or
the
particular
humours
of
men
,
but
flowing
from
the
Native
Results
of
Reason
:
And
that
which
is
Natural
,
neither
does
nor
can
oppose
Religion
.
But
you
will
say
,
this
concerns
not
us
,
who
have
an
express
Rule
and
Word
revealed
.
Christ
was
himself
poor
and
despised
,
and
withall
has
instituted
such
a
Ministery
.
To
the
first
part
of
this
plea
I
answer
;
That
Christ
came
to
suffer
,
yet
the
sufferings
and
miseries
of
Christ
,
doe
not
oblige
all
Christians
to
undertake
the
like
.
For
the
second
,
That
the
Ministery
of
Christ
was
low
,
and
despised
by
his
institution
,
I
utterly
deny
.
It
was
so
,
indeed
,
by
the
malice
and
persecution
of
the
Heathen
Princes
,
but
what
does
this
argue
or
inferr
for
a
low
,
dejected
Ministery
in
a
flourishing
State
,
which
professes
to
encourage
Christianity
?
But
to
dash
this
cavil
,
read
but
the
practice
of
Christian
Emperours
and
Kings
all
along
,
down
from
the
time
of
Constantine
,
in
what
respect
,
what
honour
and
splendour
they
treated
the
Ministers
,
and
then
let
our
Adversaries
produce
their
puny
,
pitifull
Arguments
for
the
contrary
,
against
the
general
,
clear
,
undoubted
vogue
and
current
of
all
Antiquity
.
As
for
two
or
three
little
Countries
about
us
,
the
Learned
and
Impartial
will
not
value
their
practice
;
in
one
of
which
places
the
Minister
has
been
seen
,
for
mere
want
,
to
mend
shoes
on
the
Saturday
,
and
been
heard
to
preach
on
the
Sunday
.
In
the
other
place
,
stating
the
several
orders
of
the
Citizens
,
they
place
their
Ministers
after
their
Apothecaries
:
that
is
,
the
Physician
of
the
Soul
after
the
Drugster
of
the
Body
:
a
fit
practice
for
those
,
who
if
they
were
to
rank
Things
as
well
as
Persons
,
would
place
their
Religion
after
their
Trade
.
And
thus
much
concerning
the
first
way
of
Debasing
the
Ministers
and
Ministery
.
2.
The
second
way
is
by
admitting
Ignorant
,
Sordid
,
Illiterate
persons
to
this
Function
.
This
is
to
give
the
Royal
stamp
to
a
piece
of
Lead
.
I
confess
,
God
has
no
need
of
any
man's
Parts
,
or
Learning
;
but
certainly
then
,
he
has
much
less
need
of
his
Ignorance
,
and
ill
Behaviour
.
It
is
a
sad
thing
when
all
other
Employments
shall
empty
themselves
into
the
Ministery
:
When
men
shall
repair
to
it
,
not
for
Preferment
,
but
Refuge
;
like
Malefactors
,
flying
to
the
Altar
,
only
to
save
their
lives
;
or
like
those
of
Eli's
Race
,
1
Sam.
2.36
.
that
should
come
crouching
,
and
seek
to
be
put
into
the
Priests
Office
,
that
they
might
eat
a
piece
of
Bread
.
Heretofore
there
was
required
splendour
of
Parentage
to
recommend
any
one
to
the
Priesthood
,
as
Iosephus
witnesses
in
a
Treatise
which
he
wrote
of
his
own
Life
;
where
he
says
,
To
have
right
to
deal
in
things
Sacred
,
was
,
amongst
them
,
accounted
an
argument
of
a
Noble
and
Illustrious
Descent
.
God
would
not
accept
the
Offals
of
other
Professions
.
Doubtless
many
rejected
Christ
,
upon
this
thought
,
That
he
was
the
Carpenter's
Son
,
who
would
have
embraced
him
,
had
they
known
him
to
have
been
the
Son
of
David
.
The
preferring
undeserving
persons
to
this
great
service
,
was
eminently
Ieroboam's
Sin
,
and
how
Ieroboam's
practice
and
offence
has
been
continued
amongst
us
in
another
guise
,
is
not
unknown
:
For
has
not
Learning
unqualified
men
for
approbation
to
the
Ministery
?
Have
not
Parts
and
Abilities
been
reputed
Enemies
to
Grace
,
and
qualities
no
ways
Ministerial
?
While
Friends
,
Faction
,
Well-meaning
,
and
little
understanding
,
have
been
Accomplishments
beyond
Study
and
the
University
;
and
to
falsifie
a
story
of
Conversion
,
beyond
pertinent
Answers
and
clear
Resolutions
to
the
hardest
and
most
concerning
Questions
.
So
that
matters
have
been
brought
to
this
pass
,
That
if
a
man
amongst
his
Sons
had
any
blind
,
or
disfigured
,
he
laid
him
aside
for
the
Ministery
;
and
such
an
one
was
presently
approved
,
as
having
a
mortified
Countenance
.
In
short
,
it
was
a
fiery
Furnace
,
which
often
approved
Dross
and
rejected
Gold
.
But
thanks
be
to
God
,
those
Spiritual
Wickednesses
are
now
discharged
from
their
high
places
.
Hence
it
was
that
many
rushed
into
the
Ministery
,
as
being
the
only
Calling
,
that
they
could
profess
without
serving
an
Apprenticeship
.
Hence
also
we
had
those
that
could
preach
Sermons
,
but
not
Defend
them
.
The
reason
of
which
is
clear
,
because
the
Works
and
Writings
of
Learned
men
might
be
borrowed
,
but
not
the
Abilities
.
Had
indeed
the
Old
Levitical
Hierarchy
still
continued
;
in
which
it
was
part
of
the
Ministerial
Office
to
slay
the
Sacrifices
,
to
cleanse
the
Vessels
,
to
scour
the
Flesh-forks
,
to
sweep
the
Temple
,
and
carry
the
filth
and
rubbish
to
the
Brook
Kidron
,
no
persons
living
had
been
fitter
for
the
Ministery
,
and
to
serve
in
this
nature
at
the
Altar
.
But
since
it
is
made
a
labour
of
the
mind
;
as
to
inform
mens
Judgments
,
and
move
their
Affections
,
to
resolve
difficult
places
of
Scripture
,
to
decide
and
clear
off
Controversies
,
I
cannot
see
how
to
be
a
Butcher
,
Scavinger
,
or
any
other
such
Trade
,
does
at
all
qualifie
,
or
prepare
men
for
this
work
.
But
as
unfit
as
they
were
,
yet
to
clear
a
way
for
such
into
the
Ministery
,
we
have
had
almost
all
Sermons
full
of
gibes
and
scoffs
at
Humane
Learning
.
Away
with
vain
Philosophy
,
with
the
disputer
of
this
world
,
and
the
enticing
words
of
man's
wisdom
,
and
set
up
the
foolishness
of
Preaching
,
the
simplicity
of
the
Gospel
:
Thus
Divinity
has
been
brought
in
upon
the
ruines
of
Humanity
;
by
forcing
the
Words
of
the
Scripture
from
the
sence
,
and
then
haling
them
to
the
worst
of
drudgeries
,
to
set
a
Ius
Divinum
upon
ignorance
and
imperfection
,
and
recommend
Natural
Weakness
for
Supernatural
Grace
.
Hereupon
the
Ignorant
have
took
heart
to
venture
upon
this
great
Calling
,
and
instead
of
cutting
their
way
to
it
,
according
to
the
usual
course
,
through
the
knowledge
of
the
tongues
,
the
Study
of
Philosophy
,
School-divinity
,
the
Fathers
and
Councils
,
they
have
taken
another
and
a
shorter
Cut
,
and
having
read
perhaps
a
Treatise
or
two
upon
the
heart
,
the
bruised
Reed
,
the
Crumbs
of
Comfort
,
Wollebius
in
English
,
and
some
other
little
Authors
,
the
usual
Furniture
of
Old
Womens
Closets
,
they
have
set
forth
as
accomplished
Divines
,
and
forthwith
they
present
themselves
to
the
Service
;
and
there
have
not
been
wanting
Ieroboam's
as
willing
to
consecrate
,
and
receive
them
,
as
they
to
offer
themselves
.
And
this
has
been
one
of
the
most
fatal
,
and
almost
irrecoverable
blows
that
has
been
given
to
the
Ministery
.
And
this
may
suffice
concerning
the
second
way
of
Embasing
God's
Ministers
;
namely
by
entrusting
the
Ministery
with
raw
,
unlearned
,
ill-bred
Persons
;
so
that
what
Solomon
speaks
of
a
Proverb
,
in
the
mouth
of
a
Fool
,
the
same
may
be
said
of
the
Ministery
vested
in
them
,
that
it
is
like
a
Pearl
in
a
swine's
snout
.
I
proceed
now
to
the
second
thing
proposed
in
the
Discussion
of
this
Doctrine
,
which
is
to
shew
,
how
the
Embasing
of
the
Ministers
tends
to
the
destruction
of
Religion
.
This
it
does
two
ways
.
1.
Because
it
brings
them
under
exceeding
scorn
and
contempt
;
and
then
,
let
none
think
Religion
it self
secure
:
For
the
Vulgar
have
not
such
Logical
heads
,
as
to
be
able
to
Abstract
,
such
subtil
conceptions
,
as
to
separate
the
Man
from
the
Minister
,
or
to
consider
the
same
person
under
a
double
capacity
,
and
so
honour
him
as
a
Divine
,
while
they
despise
him
as
poor
.
But
suppose
they
could
,
yet
Actions
cannot
distinguish
,
as
Conceptions
do
,
and
therefore
every
Act
of
Contempt
strikes
at
both
,
and
unavoidably
wounds
the
Ministery
through
the
sides
of
the
Minister
.
And
we
must
know
,
that
the
least
degree
of
Contempt
weakens
Religion
,
because
it
is
absolutely
contrary
to
the
nature
of
it
.
Religion
properly
consisting
in
a
reverential
esteem
of
things
Sacred
.
Now
,
that
which
in
any
measure
weakens
Religion
will
at
length
destroy
it
:
For
the
weakening
of
a
thing
is
only
a
partial
destruction
of
it
.
Poverty
and
meanness
of
condition
expose
the
Wisest
to
scorn
,
it
being
natural
for
men
to
place
their
esteem
,
rather
upon
things
Great
than
Good
;
and
the
Poet
observes
,
that
this
Infelix
Paupertas
has
nothing
in
it
more
intolerable
than
this
,
That
it
renders
men
Ridiculous
.
And
then
,
how
easie
and
natural
it
is
for
Contempt
to
pass
from
the
Person
to
the
Office
,
from
him
that
speaks
,
to
the
thing
that
he
speaks
of
,
Experience
proves
.
Counsel
being
seldom
valued
so
much
for
the
Truth
of
the
thing
,
as
the
Credit
of
him
that
gives
it
.
Observe
an
excellent
passage
to
this
purpose
in
Eccl.
9.14
,
15.
We
have
an
account
of
a
little
City
with
few
men
in
it
,
besieged
by
a
great
and
potent
King
,
and
in
the
15.
v.
we
read
that
there
was
found
in
it
a
poor
Wise
man
,
and
he
by
his
wisdom
delivered
the
City
.
A
worthy
service
indeed
,
and
certainly
we
may
expect
that
some
honourable
Recompence
should
follow
it
;
a
Deliverer
of
his
Country
,
and
that
in
such
distress
could
not
but
be
advanced
:
but
we
find
a
contrary
event
in
the
next
words
of
the
same
verse
,
Yet
none
remembred
that
same
poor
man
?
why
?
what
should
be
the
reason
?
Was
he
not
a
man
of
parts
and
Wisdom
?
and
is
not
Wisdom
honourable
?
Yes
,
but
he
was
poor
:
But
was
he
not
also
successfull
,
as
well
as
wise
?
true
;
but
still
he
was
poor
:
And
once
grant
this
,
and
you
cannot
keep
off
that
unavoidable
sequel
in
the
next
verse
,
The
poor
man's
wisdom
is
despised
,
and
his
words
are
not
heard
.
We
may
believe
it
upon
Solomon's
word
,
who
was
Rich
,
as
well
as
Wise
,
and
therefore
knew
the
force
of
both
:
and
probably
,
had
it
not
been
for
his
Riches
,
the
Queen
of
Sheba
would
never
have
come
so
far
only
to
have
heard
his
Wisdom
.
Observe
her
behaviour
when
she
came
.
Though
upon
the
hearing
of
Solomon's
Wisdom
,
and
the
resolution
of
her
hard
Questions
,
she
expressed
a
just
admiration
,
yet
when
Solomon
afterward
shew'd
her
his
Palace
,
his
Treasures
,
and
the
Temple
which
he
had
built
,
1
Kings
10.5
.
it
is
said
,
there
was
no
more
spirit
in
her
.
What
was
the
cause
of
this
?
certainly
the
magnificence
,
the
pomp
and
splendour
of
such
a
Structure
:
it
struck
her
into
an
Ecstasie
beyond
his
wise
Answers
.
She
estemed
this
as
much
above
his
Wisdom
,
as
Astonishment
is
beyond
bare
Admiration
.
She
admired
his
Wisdom
,
but
she
adored
his
Magnificence
.
So
apt
is
the
mind
,
even
of
wise
persons
,
to
be
surprized
with
the
superficies
,
or
circumstance
of
things
,
and
value
,
or
undervalue
Spirituals
,
according
to
the
manner
of
their
External
Appearance
.
When
Circumstances
fail
,
the
substance
seldom
long
survives
,
cloaths
are
no
part
of
the
Body
,
yet
take
away
cloaths
,
and
the
Body
will
die
.
Livy
observes
of
Romulus
,
that
being
to
give
Laws
to
his
new
Romans
,
he
found
no
better
way
to
procure
an
esteem
and
reverence
to
them
,
than
by
first
procuring
it
to
himself
,
by
splendour
of
Habit
and
Retinue
,
and
other
signs
of
Royalty
.
And
the
wise
Numa
,
his
Successor
,
took
the
same
course
to
enforce
his
Religious
Laws
,
namely
,
by
giving
the
same
Pomp
to
the
Priest
,
who
was
to
dispense
them
.
Sacerdotem
creavit
,
insignique
eum
veste
,
&
curuli
Regiâ
sellâ
adornavit
.
That
is
,
he
adorned
him
with
a
rich
Robe
,
and
a
royal
chair
of
State
.
And
in
our
Judicatures
,
take
away
the
Trumpet
,
the
Scarlet
,
the
Attendance
,
and
the
Lordship
,
which
would
be
to
make
Justice
Naked
,
as
well
as
Blind
;
and
the
Law
would
lose
much
of
its
Terror
,
and
consequently
of
its
Authority
.
Let
the
Minister
be
abject
and
low
,
his
interest
inconsiderable
,
the
Word
will
suffer
for
his
sake
:
The
Message
will
still
find
reception
according
to
the
Dignity
of
the
Messenger
.
Imagine
an
Ambassadour
presenting
himself
in
a
poor
freize
Jerkin
,
and
tattered
cloaths
,
certainly
he
would
have
but
small
Audience
,
his
Embassy
would
speed
rather
according
to
the
weakness
of
him
that
brought
,
than
the
Majesty
of
him
that
sent
it
.
It
will
fare
alike
with
the
Ambassadors
of
Christ
,
the
People
will
give
them
Audience
according
to
their
Presence
.
A
notable
example
of
which
we
have
in
the
Behaviour
of
some
to
Paul
himself
,
1
Cor.
c.
10.
v.
10.
Hence
in
the
Jewish
Church
it
was
cautiously
provided
in
the
Law
,
that
none
that
was
blind
or
lame
,
or
had
any
remarkable
defect
in
his
body
,
was
capable
of
the
Priestly
Office
:
because
these
things
naturally
make
a
person
contemned
,
and
this
presently
reflects
upon
the
Function
.
This
therefore
is
the
first
way
by
which
the
low
,
despised
condition
of
the
Ministers
,
tends
to
the
destruction
of
the
Ministery
and
Religion
:
namely
,
because
it
subjects
their
Persons
to
scorn
,
and
consequently
their
Calling
:
and
it
is
not
imaginable
that
men
will
be
brought
to
Obey
what
they
cannot
Esteem
.
2.
The
Second
way
by
which
it
tends
to
the
ruine
of
the
Ministery
is
,
because
it
discourages
men
of
fit
Parts
and
Abilities
from
undertaking
it
.
And
certain
it
is
,
that
as
the
calling
dignifies
the
man
,
so
the
man
much
more
advances
his
calling
.
As
a
Garment
,
though
it
warms
the
Body
,
has
a
return
with
an
advantage
,
being
much
more
warmed
by
it
.
And
how
often
a
good
cause
may
miscarry
without
a
wise
manager
,
and
the
Faith
for
want
of
a
Defender
,
is
,
or
at
least
may
be
known
.
'T
is
not
the
Truth
of
an
Assertion
,
but
the
skill
of
the
Disputant
that
keeps
off
a
baffle
;
not
the
Justness
of
a
Cause
,
but
the
Valour
of
the
Souldiers
that
must
win
the
Field
:
When
a
Learned
Paul
was
converted
,
and
undertook
the
Ministery
,
it
stopp'd
the
mouths
of
those
that
said
,
None
but
poor
,
weak
Fisher-men
Preached
Christianity
,
and
so
his
Learning
silenced
the
scandal
,
as
well
as
strengthned
the
Church
.
Religion
placed
in
a
soul
of
exquisite
knowledge
and
abilities
,
as
in
a
Castle
,
finds
not
only
habitation
but
defence
.
And
what
a
learned
[
*
](A60954-e9850-b)
*
Gaspar
Streso
.
Foreign
Divine
said
of
the
English
Preaching
,
may
be
said
of
all
,
Plus
est
in
Artifice
quà m
in
Arte.
So
much
of
moment
is
there
in
the
Professors
of
any
thing
,
to
depress
or
raise
the
Profession
.
What
is
it
that
kept
the
Church
of
Rome
strong
,
athletick
,
and
flourishing
for
so
many
Centuries
,
but
the
happy
succession
of
the
choicest
wits
engaged
to
her
service
by
sutable
preferments
?
And
what
strength
,
do
we
think
,
would
that
give
to
the
True
Religion
,
that
is
able
thus
to
establish
a
False
?
Religion
in
a
great
measure
stands
or
falls
according
to
the
abilities
of
those
that
assert
it
.
And
if
,
as
some
observe
,
mens
desires
are
usually
as
large
,
as
their
Abilities
,
what
course
have
we
took
to
allure
the
former
,
that
we
might
engage
the
latter
to
our
assistance
?
But
we
have
took
all
Ways
to
affright
and
discourage
Scholars
from
looking
towards
this
sacred
calling
:
For
will
men
lay
out
their
Wit
and
Iudgment
,
upon
that
employment
,
for
the
undertaking
of
which
,
both
will
be
questioned
?
would
men
,
not
long
since
,
have
spent
toylsome
days
and
watchfull
nights
in
the
laborious
quest
of
knowledge
preparative
to
this
work
,
at
length
to
come
and
dance
attendance
for
approbation
,
upon
a
Iuncto
of
petty
Tyrants
,
acted
by
Party
and
Prejudice
,
who
denyed
Fitness
from
Learning
,
and
Grace
from
Morality
?
will
a
man
exhaust
his
livelihood
upon
Books
,
and
his
Health
,
the
best
part
of
his
life
,
upon
Study
,
to
be
at
length
thrust
into
a
poor
Village
,
where
he
shall
have
his
due
precariously
,
and
entreat
for
his
own
,
and
when
he
has
it
,
live
poorly
and
contemptibly
upon
it
,
while
the
same
or
less
labour
bestowed
upon
any
other
calling
,
would
bring
not
only
comfort
but
splendor
,
not
only
maintenance
but
abundance
?
'T
is
I
confess
the
duty
of
Ministers
to
endure
this
condition
:
but
neither
Religion
nor
Reason
does
oblige
either
them
to
approve
,
or
others
to
choose
it
.
Doubtless
Parents
will
not
throw
away
the
towardness
of
a
child
,
and
the
expence
of
Education
upon
a
Profession
,
the
labour
of
which
is
encreased
,
and
the
rewards
of
which
are
vanished
:
To
condemn
promising
,
lively
parts
to
contempt
and
penury
in
a
despised
calling
,
what
is
it
else
,
but
the
casting
of
a
Moses
into
the
mud
,
or
the
offering
a
Son
upon
the
Altar
:
and
instead
of
a
Priest
to
make
him
a
Sacrifice
?
Neither
let
any
here
reply
,
That
it
becomes
not
a
Ministerial
spirit
to
undertake
such
a
calling
for
reward
;
for
they
must
know
,
that
it
is
one
thing
to
undertake
it
for
a
reward
,
and
not
to
be
willing
to
undertake
it
without
one
.
It
is
one
thing
to
perform
good
works
only
that
we
may
receive
the
recompense
of
them
in
Heaven
,
and
another
thing
not
to
be
willing
to
follow
Christ
and
forsake
the
world
if
there
were
no
such
recompence
.
But
besides
,
suppose
it
were
the
duty
of
Scholars
to
choose
this
calling
in
the
midst
of
all
its
discouragements
:
Yet
a
prudent
governour
,
who
knows
it
to
be
his
wisdom
,
as
well
as
his
duty
,
to
take
the
best
course
to
advance
Religion
,
will
not
consider
mens
duty
,
but
their
practice
:
not
what
they
ought
to
do
,
but
what
they
use
to
do
:
and
therefore
draw
over
the
best
qualified
to
this
service
,
by
such
ways
,
as
are
most
apt
to
perswade
and
induce
men
.
Solomon
built
his
Temple
with
the
Tallest
Cedars
:
and
surely
when
God
refused
the
defective
,
and
the
maimed
for
sacrifice
,
we
cannot
think
that
he
requires
them
for
the
Priest-hood
.
When
learning
,
abilities
and
what
is
excellent
in
the
world
,
forsake
the
Church
,
we
may
easily
foretel
its
ruine
without
the
gift
of
Prophecy
.
And
when
ignorance
succeeds
in
the
place
of
learning
,
weakness
in
the
room
of
judgment
,
we
may
be
sure
,
Heresie
and
Confusion
will
quickly
come
in
the
room
of
Religion
.
For
undoubtedly
there
is
no
way
so
effectual
to
betray
the
Truth
,
as
to
procure
it
a
weak
Defender
.
Well
now
;
instead
of
raising
any
particular
Uses
from
the
Point
,
that
has
been
delivered
,
let
us
make
a
brief
Recapitulation
of
the
whole
.
Government
,
we
see
,
depends
upon
Religion
,
and
Religion
upon
the
Encouragement
of
those
,
that
are
to
dispense
,
and
assert
it
.
For
the
further
Evidence
of
which
truths
,
we
need
not
travel
beyond
our
own
Borders
;
but
leave
it
to
every
one
impartially
to
Judge
,
whether
from
the
very
first
day
that
our
Religion
was
unsettled
,
and
Church
Government
flung
out
of
doors
,
the
Civil
Government
has
ever
been
able
to
fix
upon
a
sure
foundation
.
We
have
been
changing
even
to
a
Proverb
.
The
indignation
of
Heaven
has
been
rolling
and
turning
us
from
one
form
to
another
,
till
at
length
such
a
giddiness
seized
upon
government
,
that
it
fell
into
the
very
dregs
of
Sectaries
,
who
threatned
an
equal
ruine
both
to
Minister
and
Magistrate
.
and
how
the
State
has
Symphathized
with
the
Church
,
is
apparent
.
For
have
not
our
Princes
as
well
as
our
Priests
been
of
the
lowest
of
the
People
?
Have
not
Coblers
,
Draymen
,
Mechanicks
,
governed
,
as
well
as
Preached
?
Nay
,
have
not
they
by
Preaching
come
to
Govern
?
was
ever
that
of
Solomon
more
verified
,
that
Servants
have
Rid
,
while
Princes
and
Nobles
have
gone
on
Foot
?
But
God
has
been
pleased
by
a
miracle
of
mercy
to
dissipate
this
confusion
and
Chaos
,
and
to
give
us
some
openings
,
some
dawnings
of
liberty
and
settlement
.
But
now
let
not
those
who
are
to
rebuild
our
Ierusalem
,
think
that
the
Temple
must
be
built
last
:
For
if
there
be
such
a
thing
as
a
God
,
and
Religion
,
as
,
whether
men
believe
it
or
no
,
they
will
one
day
find
and
feel
,
assuredly
he
will
stop
our
Liberty
,
till
we
restore
him
his
worship
.
Besides
,
it
is
a
sensless
thing
in
reason
,
to
think
that
one
of
these
interests
can
stand
without
the
other
,
when
in
the
very
order
of
Natural
causes
,
Government
is
preserved
by
Religion
.
But
to
return
to
Ieroboam
with
whom
we
first
began
.
He
laid
the
foundation
of
his
Government
in
destroying
,
though
doubtless
he
coloured
it
with
the
name
of
Reforming
God's
worship
:
but
see
the
issue
.
Consider
him
Cursed
by
God
;
maintaining
his
usurped
title
,
by
continual
vexatious
wars
against
the
Kings
of
Iudah
;
smote
in
his
posterity
,
which
was
made
like
the
dung
upon
the
face
of
the
Earth
,
as
low
and
vile
as
those
Priests
whom
he
had
employed
.
Consider
him
branded
,
and
made
odious
to
all
after-ages
.
And
now
,
when
his
Kingdom
and
glory
was
at
an
end
,
and
he
and
his
Posterity
rotting
under
ground
,
and
his
Name
stinking
above
it
;
Judge
what
a
worthy
prize
he
made
in
getting
of
a
Kingdom
,
by
destroying
the
Church
.
Wherefore
the
sum
of
all
is
this
;
to
advise
and
desire
those
whom
it
may
concern
,
to
consider
Ieroboam's
punishment
,
and
then
they
will
have
little
heart
to
Ieroboam's
sin
.
A
SERMON
Preached
at
LAMBETH-CHAPEL
on
the
25
th
.
of
November
,
Upon
the
Consecration
of
the
Right
Reverend
Father
in
God
Dr.
IOHN
DOLBEN
Lord
Bishop
of
ROCHESTER
.
TO
THE
Right
Reverend
Father
in
GOD
JOHN
,
Lord
Bishop
of
ROCHESTER
,
Dean
of
the
Cathedral
Church
of
WESTMINSTER
,
AND
Clerk
of
the
Closet
to
His
Majesty
.
My
Lord
,
THough
the
interposal
of
my
Lord
of
Canterbury's
Command
for
the
Publication
of
this
mean
Discourse
,
may
seem
so
far
to
determine
,
as
even
to
take
away
,
my
Choice
;
yet
I
must
own
it
to
the
World
,
that
it
is
solely
and
entirely
my
own
Inclination
,
seconded
by
my
Obligations
to
your
Lordship
,
that
makes
this
,
that
was
so
lately
an
humble
attendant
upon
your
Lordship's
Consecration
,
now
ambitious
to
Consecrate
it self
with
your
Lordship's
Name
.
It
was
my
Honour
to
have
lived
in
the
same
College
with
your
Lordship
,
and
now
to
belong
to
the
same
Cathedral
,
where
at
present
you
credit
the
Church
as
much
by
your
Government
,
as
you
did
the
school
formerly
by
your
Wit.
Your
Lordship
even
then
grew
up
into
a
constant
Superiority
above
others
;
and
all
your
After-greatness
seems
but
a
Paraphrase
upon
those
Promising
beginnings
:
for
whatsoever
you
are
or
shall
be
,
has
been
but
an
easie
Prognostick
from
what
you
were
.
It
is
your
Lordship's
unhappiness
to
be
cast
upon
an
Age
in
which
the
Church
is
in
its
Wane
,
and
if
you
do
not
those
glorious
things
that
our
English
Prelates
.
did
two
or
three
hundred
years
since
;
it
is
not
because
your
Lordship
is
at
all
less
than
they
,
but
because
the
Times
are
worse
.
Witness
those
magnificent
Buildings
in
Christ-Church
in
Oxford
,
begun
and
carried
on
by
your
Lordship
;
when
by
your
Place
you
governed
,
and
by
your
Wisdom
encreased
the
Treasure
of
that
Colledge
:
and
,
which
must
eternally
set
your
Fame
above
the
reach
of
Envy
and
Detraction
,
these
great
Structures
you
attempted
at
a
time
when
you
returned
poor
and
bare
,
to
a
College
as
bare
,
after
a
long
Persecution
,
and
before
you
had
laid
so
much
as
one
Stone
in
the
Repairs
of
your
own
Fortunes
:
By
which
incomparably
high
and
generous
undertaking
,
you
have
shewn
the
World
how
fit
a
Person
you
were
to
build
upon
Wolsey's
foundation
:
A
Prelate
,
whose
great
designs
you
Imitate
,
and
whose
mind
you
Equal
.
Briefly
,
That
Christ-Church
stands
so
high
above
ground
,
and
that
the
Church
of
Westminster
lies
not
flat
upon
it
,
is
your
Lordship's
Commendation
.
And
therefore
your
Lordship
is
not
behind-hand
with
the
Church
,
paying
it
as
much
Credit
and
Support
,
as
you
receive
from
it
;
for
you
owe
your
Promotion
to
your
Merit
,
and
,
I
am
sure
,
your
Merit
to
your Self
.
All
men
Court
you
,
not
so
much
because
a
great
Person
,
as
a
Publick
good
.
For
,
as
a
Friend
,
there
is
none
so
hearty
,
so
Nobly
warm
and
active
to
make
good
all
the
Offices
of
that
endearing
Relation
:
As
a
Patron
,
none
more
able
to
oblige
and
reward
your
Dependants
;
and
,
which
is
the
Crowning
Ornament
of
Power
,
none
more
willing
.
And
lastly
,
as
a
Diocesan
,
you
are
like
even
to
out-do
your self
in
all
other
Capacities
;
and
,
in
a
word
,
to
exemplifie
and
realize
every
Word
of
the
following
Discourse
;
which
is
here
most
humbly
and
gratefully
presented
to
your
Lordship
,
By
Your
Lordship's
most
obliged
Servant
Robert
South
.
From
St.
James's
.
Dec.
3.
1666.
TITUS
II.
ult.
These
things
Speak
and
Exhort
,
and
Rebuke
with
all
Authority
.
Let
no
man
Despise
thee
.
IT
may
possibly
be
expected
,
that
the
very
taking
of
my
Text
out
of
this
Epistle
to
Titus
,
may
engage
me
in
a
Discourse
about
the
Nature
,
Original
,
and
Divine
Right
of
Episcopacy
;
and
if
it
should
,
it
were
no
more
than
what
some
of
the
greatest
,
and
the
learned'st
persons
in
the
world
(
when
men
served
Truth
instead
of
Design
)
had
done
before
:
For
,
I
must
profess
that
I
cannot
look
upon
Titus
as
so
far
un-Bishop'd
yet
,
but
that
he
still
exhibits
to
us
all
the
essentials
of
that
Jurisdiction
,
which
to
this
day
is
claimed
for
Episcopal
.
We
are
told
in
the
fifth
Verse
of
the
first
Chapter
,
That
he
was
left
in
Crete
to
set
things
in
order
,
and
to
ordain
Elders
in
every
City
;
which
Text
,
one
would
think
,
were
sufficiently
clear
and
full
,
and
too
big
with
Evidence
to
be
perverted
;
but
when
we
have
seen
Rebellion
commented
out
of
the
thirteenth
of
the
Romans
;
and
since
there
are
few
things
,
but
admit
of
gloss
and
probability
,
and
consequently
may
be
expounded
as
well
as
disputed
on
both
sides
;
it
is
no
such
wonder
,
that
some
would
bear
the
world
in
hand
,
that
the
Apostle's
design
and
meaning
is
for
Presbytery
,
though
his
words
are
all
the
time
for
Episcopacy
:
No
wonder
,
I
say
,
to
us
at
least
,
who
have
conversed
with
too
many
strange
unparallell'd
Actions
,
Occurrences
and
Events
,
now
to
wonder
at
any
thing
;
Wonder
is
from
Surprize
;
and
Surprize
ceases
upon
Experience
.
I
am
not
so
much
a
Friend
to
the
stale
Starched
Formality
of
Preambles
,
as
to
detain
so
great
an
Audience
with
any
previous
discourse
extrinsick
to
the
Subject
matter
and
design
of
the
Text
;
and
therefore
I
shall
fall
directly
upon
the
Words
,
which
run
in
the
form
of
an
Exhortation
,
though
in
appearance
a
very
strange
one
;
for
the
matter
of
an
Exhortation
should
be
something
naturally
in
the
Power
of
him
to
whom
the
Exhortation
is
directed
.
For
no
man
exhorts
another
to
be
strong
,
beautifull
,
witty
,
or
the
like
;
these
are
the
felicities
of
some
Conditions
,
the
object
of
more
Wishes
,
but
the
effects
of
no
man's
Choice
.
Nor
seems
there
any
greater
reason
for
the
Apostle's
exhorting
Titus
,
That
no
man
should
despise
him
;
for
how
could
another
man's
Action
be
his
Duty
?
Was
it
in
his
power
that
men
should
not
be
wicked
and
injurious
?
and
if
such
persons
would
despise
him
,
could
any
thing
pass
an
obligation
upon
him
not
to
be
despised
?
No
,
this
cannot
be
the
meaning
;
and
therefore
it
is
clear
,
that
the
Exhortation
lies
not
against
the
Action
it self
,
which
is
onely
in
the
Despiser's
power
;
but
against
the
just
occasion
of
it
,
which
is
in
the
will
and
power
of
him
that
is
Despised
;
it
was
not
in
Titus's
power
that
men
should
not
despise
him
,
but
it
was
in
his
power
to
bereave
them
of
all
just
cause
of
doing
so
;
it
was
not
in
his
power
not
to
be
Derided
,
but
't
was
in
his
power
not
to
be
Ridiculous
.
In
all
this
Epistle
it
is
evident
that
St.
Paul
looks
upon
Titus
as
advanced
to
the
dignity
of
a
prime
Ruler
of
the
Church
,
and
entrusted
with
a
large
Diocess
,
containing
many
particular
Cities
under
the
immediate
Government
of
their
respective
Elders
;
and
those
deriving
Authority
from
his
Ordination
,
as
was
specified
in
the
fifth
Verse
of
the
first
Chapter
.
And
now
looking
upon
Titus
under
this
Qualification
,
he
addresses
a
long
Advice
and
Instruction
to
him
,
for
the
discharge
of
so
important
a
Function
,
all
along
the
first
and
second
Chapters
:
but
sums
up
all
in
the
last
Verse
,
which
is
the
subject
of
the
ensuing
Discourse
,
and
contains
in
it
these
Two
things
.
-
1.
An
account
of
the
Duties
of
his
Place
or
Office
.
-
2.
Of
the
means
to
facilitate
,
and
make
effectual
their
Execution
.
The
Duties
of
his
place
were
two
.
1.
To
Teach
.
2.
To
Rule
.
Both
comprized
in
these
words
;
These
things
speak
and
exhort
,
and
rebuke
with
all
Authority
.
And
then
the
means
;
the
onely
means
to
make
him
Successfull
,
Bright
,
and
Victorious
in
the
performance
of
these
great
works
,
was
to
be
above
Contempt
,
to
shine
like
the
Baptist
,
with
a
clear
,
and
a
triumphant
Light
.
In
a
word
,
it
is
every
Bishop's
duty
to
Teach
,
and
to
Govern
;
and
his
way
to
doe
it
,
is
not
to
be
despised
.
We
will
discourse
of
each
respectively
,
in
their
Order
.
1.
And
first
,
for
the
first
branch
of
the
great
work
incumbent
upon
a
Church
Ruler
,
which
is
to
Teach
.
A
work
that
none
is
too
great
or
too
high
for
:
it
is
a
work
of
Charity
,
and
Charity
is
the
work
of
Heaven
,
which
is
always
laying
it self
out
upon
the
Needy
,
and
the
Impotent
;
nay
,
and
it
is
a
work
of
the
highest
and
the
noblest
Charity
;
for
he
that
teacheth
another
,
gives
an
Alms
to
his
Soul
;
he
cloathes
the
nakedness
of
his
Understanding
,
and
relieves
the
wants
of
his
impoverished
Reason
:
he
indeed
that
governs
well
,
leads
the
Blind
;
but
he
that
teaches
,
gives
him
Eyes
;
and
it
is
a
glorious
thing
to
have
been
the
Repairer
of
a
decayed
Intellect
,
and
a
Sub-worker
to
Grace
,
in
freeing
it
from
some
of
the
inconveniencies
of
Original
Sin
.
It
is
a
Benefaction
that
gives
a
man
a
kind
of
Prerogative
:
for
even
in
the
common
Dialect
of
the
world
,
every
Teacher
is
called
a
Master
:
it
is
the
property
of
Instruction
to
descend
,
and
upon
that
very
account
,
it
supposes
him
,
that
instructs
,
the
Superiour
,
or
at
least
makes
him
so
.
To
say
a
man
is
advanced
too
high
to
condescend
to
teach
the
Ignorant
,
is
as
much
as
to
say
,
That
the
Sun
is
in
too
high
a
place
to
shine
upon
what
is
below
it
.
The
Sun
is
said
to
rule
the
day
,
and
the
Moon
to
rule
the
night
:
but
do
they
not
Rule
them
only
by
enlightning
them
?
Doctrine
is
that
,
that
must
prepare
men
for
Discipline
;
and
men
never
go
on
so
chearfully
,
as
when
they
see
where
they
go
.
Nor
is
the
dullness
of
the
Scholar
to
extinguish
,
but
rather
to
inflame
the
charity
of
the
Teacher
:
for
,
since
it
is
not
in
men
as
in
vessels
,
that
the
smallest
capacity
is
the
soonest
filled
;
where
the
labour
is
doubled
,
the
value
of
the
work
is
enhaunced
;
for
it
is
a
sowing
,
where
a
man
never
expects
to
reap
any
thing
but
the
Comfort
and
Conscience
of
having
done
vertuously
.
And
yet
we
know
moreover
,
that
God
sometimes
converts
even
the
dull
and
the
slow
,
turning
very
Stones
into
Sons
of
Abraham
;
where
besides
,
that
the
difficulty
of
the
Conquest
advances
the
Trophee
of
the
Conquerer
;
it
often
falls
out
,
that
the
backward
Learner
makes
amends
another
way
,
recompencing
Sure
for
Sudden
,
expiating
his
want
of
Docility
with
a
deeper
and
a
more
rooted
Retention
.
Which
alone
were
argument
sufficient
to
enforce
the
Apostle's
injunction
of
being
instant
in
season
and
out
of
season
;
even
upon
the
highest
and
most
exalted
Ruler
in
the
Church
.
He
that
sits
in
Moses
chair
,
sits
there
to
Instruct
,
as
well
as
to
Rule
:
and
a
General
's
office
engages
him
to
Lead
,
as
well
as
to
Command
his
Army
.
In
the
first
of
Ecclesiastes
,
Solomon
represents
himself
both
as
Preacher
and
King
of
Israel
:
and
every
soul
that
a
Bishop
gains
,
is
a
new
accession
to
the
extent
of
his
Power
;
he
preaches
his
Jurisdiction
wider
,
and
enlarges
his
spiritual
Diocess
,
as
he
enlarges
mens
apprehensions
.
The
Teaching
part
indeed
of
a
Romish
Bishop
,
is
easie
enough
,
whose
Grand
business
is
onely
to
teach
men
to
be
Ignorant
,
to
instruct
them
how
to
know
Nothing
,
or
which
is
all
one
,
to
know
upon
Trust
,
to
believe
implicitly
,
and
in
a
word
,
to
see
with
other
mens
eyes
,
till
they
come
to
be
lost
in
their
own
souls
.
But
our
Religion
is
a
Religion
that
dares
to
be
understood
;
that
offers
it self
to
the
search
of
the
Inquisitive
,
to
the
inspection
of
the
severest
and
the
most
awakened
Reason
:
for
being
secure
of
her
substantial
Truth
and
Purity
,
she
knows
that
for
her
to
be
seen
and
lookt
into
,
is
to
be
embraced
and
admired
:
as
,
there
needs
no
greater
argument
for
men
to
love
the
light
than
to
see
it
.
It
needs
no
Legends
,
no
Service
in
an
unknown
tongue
,
no
inquisition
against
Scripture
,
no
purging
out
the
heart
and
sence
of
Authors
,
no
altering
or
bribing
the
voice
of
Antiquity
to
speak
for
it
;
it
needs
none
of
all
these
laborious
Artifices
of
ignorance
;
none
of
all
these
cloaks
and
coverings
.
The
Romish
Faith
indeed
must
be
covered
,
or
it
cannot
be
kept
warm
;
and
their
Clergy
deal
with
their
Religion
as
with
a
great
Crime
;
if
it
is
discovered
,
they
are
undone
.
But
there
is
no
Bishop
of
the
Church
of
England
,
but
accounts
it
his
Interest
,
as
well
as
his
Duty
to
comply
with
this
Precept
of
the
Apostle
Paul
to
Titus
,
These
things
teach
and
exhort
.
Now
this
Teaching
may
be
effected
two
ways
:
-
1.
Immediately
by
himself
.
-
2.
Mediately
by
others
.
And
first
,
immediately
by
himself
.
Where
God
gives
a
Talent
,
the
Episcopal
Robe
can
be
no
Napkin
to
hide
it
in
.
Change
of
Condition
changes
not
the
abilities
of
Nature
,
but
makes
them
more
illustrious
in
their
exercise
;
and
the
Episcopal
dignity
added
to
a
good
Preaching
faculty
,
is
like
the
erecting
of
a
stately
Fountain
upon
a
Spring
,
which
still
,
for
all
that
,
remains
as
much
a
Spring
,
as
it
was
before
,
and
flows
as
plentifully
,
onely
it
flows
with
the
circumstance
of
greater
State
and
Magnificence
.
Height
of
place
is
intended
only
to
stamp
the
endowments
of
a
private
condition
with
Lustre
and
Authority
:
And
,
thanks
be
to
God
,
neither
the
Church's
profess'd
enemies
,
nor
her
pretended
friends
,
have
any
cause
to
asperse
her
in
this
respect
,
as
having
over
her
such
Bishops
,
as
are
able
to
silence
the
Factious
,
no
less
by
their
Preaching
,
than
by
their
Authority
.
But
then
on
the
other
hand
,
let
me
add
also
,
That
this
is
not
so
absolutely
necessary
,
as
to
be
of
the
vital
Constitution
of
this
Function
.
He
may
teach
his
Diocess
who
ceases
to
be
able
to
preach
to
it
:
for
he
may
do
it
by
appointing
Teachers
,
and
by
a
vigilant
exacting
from
them
the
care
and
the
instruction
of
their
respective
Flocks
.
He
is
the
Spiritual
Father
of
his
Diocess
;
and
a
Father
may
see
his
Children
taught
,
though
he
himself
does
not
turn
Schoolmaster
.
It
is
not
the
gift
of
every
Person
,
nor
of
every
Age
,
to
harangue
the
multitude
,
to
Voice
it
high
and
loud
,
&
Dominari
in
Concionibus
.
And
since
Experience
fits
for
Government
,
and
Age
usually
brings
Experience
,
perhaps
the
most
Governing
years
are
the
least
Preaching
years
.
In
the
2.
Second
place
therefore
,
there
is
a
teaching
Mediately
,
by
the
Subordinate
ministration
of
others
;
in
which
,
since
the
Action
of
the
Instrumental
agent
is
,
upon
all
grounds
of
Reason
,
to
be
ascribed
to
the
Principal
,
He
who
ordains
and
furnishes
all
his
Churches
with
able
Preachers
,
is
an
Universal
Teacher
;
he
instructs
,
where
he
cannot
be
Present
;
he
speaks
in
every
mouth
of
his
Diocess
,
and
every
Congregation
of
it
every
Sunday
feels
his
Influence
,
though
it
hears
not
his
Voice
.
That
Master
deprives
not
his
Family
of
their
food
,
who
orders
a
faithfull
Steward
to
dispense
it
.
Teaching
is
not
a
Flow
of
Words
,
nor
the
draining
of
an
Hour-glass
,
but
an
effectual
procuring
,
that
a
man
comes
to
know
something
which
he
knew
not
before
,
or
to
know
it
better
.
And
therefore
Eloquence
and
Ability
of
Speech
is
to
a
Church-Governour
,
as
Tully
said
it
was
to
a
Philosopher
,
Si
afferatur
,
non
repudianda
;
si
absit
,
non
magnopere
desideranda
:
and
to
find
fault
with
such
an
one
for
not
being
a
Popular
Speaker
,
is
to
blame
a
Painter
for
not
being
a
good
Musician
.
To
Teach
,
indeed
,
must
be
confess'd
his
Duty
;
but
then
there
is
a
Teaching
by
Example
,
by
Authority
,
by
restraining
Seducers
,
and
so
removing
the
Hindrances
of
knowledge
.
And
a
Bishop
does
his
Church
,
his
Prince
and
Countrey
more
Service
by
ruling
other
mens
Tongues
,
than
he
can
by
imploying
his
own
.
And
thus
much
for
the
first
Branch
of
the
great
Work
belonging
to
a
Pastor
of
the
Church
,
which
was
to
Teach
and
to
Exhort
.
2.
The
second
is
to
Rule
,
Expressed
in
these
words
;
Rebuke
with
all
Authority
.
By
which
I
doubt
not
but
the
Apostle
principally
intends
Church-Censures
;
and
so
the
Words
are
a
Metonymy
of
the
Part
for
the
Whole
,
giving
an
instance
in
Ecclesiastical
Censures
,
instead
of
all
other
Ecclesiastical
Jurisdiction
.
A
Jurisdiction
,
which
in
the
Essentials
of
it
is
as
old
as
Christianity
,
and
even
in
those
Circumstantial
Additions
of
secular
encouragement
,
with
which
the
Piety
and
Wisdom
of
Christian
Princes
always
thought
necessary
to
support
it
against
the
Encroachments
of
the
injurious
World
,
much
Older
,
and
more
Venerable
,
than
any
Constitution
,
that
had
divested
the
Church
of
it
.
But
to
speak
directly
to
the
Thing
before
us
;
We
see
here
the
great
Apostle
employing
the
utmost
of
his
Authority
in
commanding
Titus
to
use
his
:
and
what
he
said
to
Him
,
he
says
to
every
Christian
Bishop
after
him
,
Rebuke
with
all
Authority
.
This
Authority
is
a
Spiritual
Sword
put
into
the
hands
of
every
Church-Ruler
;
and
God
put
not
this
Sword
into
his
hands
,
with
an
intent
that
he
should
keep
it
there
for
no
other
purpose
,
but
only
for
Fashion-sake
,
as
men
use
to
wear
one
by
their
sides
.
Government
is
an
Art
above
the
Attainment
of
an
ordinary
Genius
,
and
requires
a
wider
,
a
larger
,
and
a
more
Comprehending
Soul
than
God
has
put
into
every
Body
.
The
Spirit
which
animates
and
acts
the
Universe
,
is
a
Spirit
of
Government
;
and
that
Ruler
that
is
possessed
of
it
,
is
the
Substitute
and
Vicegerent
of
Providence
,
whether
in
Church
or
State
.
Every
Bishop
is
God's
Curate
.
Now
the
Nature
of
Government
contains
in
it
these
three
parts
.
-
1.
An
Exaction
of
Duty
from
the
Persons
placed
under
it
.
-
2.
A
Protection
of
them
in
the
performance
of
their
Duty
.
-
3.
Coercion
and
Animadversion
upon
such
as
neglect
it
.
All
which
are
in
their
Proportion
,
ingredients
of
that
Government
which
we
call
Ecclesiastical
.
1.
And
first
,
it
implies
Exaction
of
Duty
from
the
Persons
placed
under
it
:
for
it
is
both
to
be
confessed
and
lamented
,
that
men
are
not
so
ready
to
Offer
it
,
where
it
is
not
exacted
:
Otherwise
,
what
means
the
Service
of
the
Church
so
imperfectly
,
and
by
halves
read
over
,
and
that
by
many
who
profess
a
Conformity
to
the
Rules
of
the
Church
?
What
makes
them
mince
and
mangle
that
in
their
Practice
,
which
they
could
swallow
whole
in
their
Subscriptions
?
Why
are
the
Publick
Prayers
curtail'd
and
left
out
,
Prayers
composed
with
Sobriety
,
and
injoyned
with
Authority
,
onely
to
make
the
more
room
for
a
long
,
crude
,
impertinent
,
upstart
Harangue
before
the
Sermon
?
Such
persons
seem
to
Conform
(
the
signification
of
which
Word
they
never
make
good
)
onely
that
they
may
despise
the
Church's
Injunctions
under
the
Church's
Wing
,
and
Contemn
Authority
within
the
protection
of
the
Laws
.
Duty
is
but
another
English
Word
for
Debt
;
and
God
knows
,
that
it
is
well
if
men
pay
their
Debts
when
they
are
call'd
upon
.
But
if
Governors
do
not
remind
men
of
,
and
call
them
to
Obedience
,
they
will
find
,
that
it
will
never
come
as
a
Free-will
offering
,
no
not
from
many
,
who
even
serve
at
the
Altar
.
2.
Government
imports
a
Protection
,
and
Encouragement
of
the
Persons
under
it
,
in
the
Discharge
of
their
Duty
.
It
is
not
for
a
Magistrate
to
frown
upon
,
and
brow-beat
those
who
are
hearty
and
exact
in
the
management
of
their
Ministry
;
and
with
a
Grave
insignificant
Nod
,
to
call
a
well
Regulated
,
and
Resolved
Zeal
,
Want
of
Prudence
and
Moderation
.
Such
Discouraging
of
men
in
the
ways
of
an
Active
Conformity
to
the
Church's
Rules
,
is
that
,
which
will
crack
the
Sinews
of
Government
;
for
it
weakens
the
Hands
,
and
damps
the
Spirits
of
the
Obedient
.
And
if
onely
Scorn
and
Rebuke
shall
attend
men
for
asserting
the
Church's
Dignity
,
and
taxing
the
murther
of
Kings
,
and
the
like
;
many
will
choose
rather
to
neglect
their
Duty
safely
and
creditably
,
than
to
get
a
broken
Pate
in
the
Church's
Service
,
onely
to
be
rewarded
with
that
,
which
shall
Break
their
Hearts
too
.
3.
The
third
thing
implied
in
Government
,
is
Coercion
and
Animadversion
upon
such
as
neglect
their
Duty
.
Without
which
Coercive
Power
,
all
Government
is
but
Toothless
and
Precarious
,
and
does
not
so
much
command
,
as
beg
obedience
.
Nothing
,
I
confess
,
is
more
becoming
a
Christian
,
of
what
Degree
soever
,
than
Meekness
,
Candor
and
Condescension
;
but
they
are
Vertues
that
have
their
proper
Sphere
and
Season
to
act
and
shew
themselves
in
,
and
consequently
not
to
interfere
with
others
:
Different
indeed
in
their
Nature
,
but
altogether
as
Necessary
in
their
Use.
And
when
an
insolent
despiser
of
Discipline
,
nurtur'd
into
Impudence
and
Contempt
of
all
Order
by
a
long
Risque
of
Licence
and
Rebellion
,
shall
appear
before
a
Church
Governour
,
Severity
and
Resolution
are
that
Governour
's
Vertues
,
and
Justice
it self
is
his
Mercy
;
for
by
making
such
an
one
an
example
,
(
as
much
as
in
him
lies
)
he
will
either
Cure
him
,
or
at
least
Preserve
others
.
Were
indeed
the
Consciences
of
men
as
they
should
be
,
the
Censures
of
the
Church
might
be
a
sufficient
Coercion
upon
them
;
but
being
,
as
most
of
them
now-adays
are
,
Hell
and
Damnation-proof
,
her
bare
Anathema's
fall
but
like
so
many
Bruta
fulmina
upon
the
Obstinate
and
Schismatical
:
who
are
like
to
think
themselves
shrewdly
hurt
(
forsooth
)
by
being
cut
off
from
that
Body
,
which
they
choose
not
to
be
of
;
and
so
being
punished
into
a
Quiet
enjoyment
of
their
beloved
Separation
.
Some
will
by
no
means
allow
the
Church
any
further
power
than
onely
to
Exhort
and
to
Advise
,
and
this
but
with
a
Proviso
too
,
that
it
extends
not
to
such
as
think
themselves
too
Wise
,
and
too
Great
to
be
Advised
:
according
to
the
Hypothesis
of
which
persons
,
the
Authority
of
the
Church
,
and
the
obliging
force
of
all
Church-Sanctions
,
can
bespeak
men
onely
thus
;
These
and
these
things
it
is
your
duty
to
doe
,
and
if
you
will
not
doe
them
,
you
may
as
well
let
them
alone
.
A
strict
and
efficacious
Constitution
indeed
,
which
invests
the
Church
with
no
power
at
all
,
but
where
men
will
be
so
very
Civil
as
to
obey
it
,
and
so
at
the
same
time
pay
it
a
Duty
,
and
do
it
a
Courtesie
too
.
But
when
in
the
Judgment
of
some
men
,
the
Spiritual
Function
as
Such
,
must
render
a
Churchman
,
though
otherwise
never
so
discreet
and
qualified
,
yet
merely
because
he
is
a
Churchman
,
unfit
to
be
intrusted
by
his
Prince
with
a
share
of
that
Power
and
Jurisdiction
,
which
in
many
circumstances
his
Prince
has
judged
but
too
necessary
,
to
secure
the
Affairs
and
Dignity
of
the
Church
;
and
which
,
every
thriving
Grasier
can
think
himself
but
ill
dealt
with
,
if
within
his
own
Countrey
he
is
not
mounted
to
:
It
is
a
sign
,
that
such
discontented
Persons
intend
not
that
Religion
shall
advise
them
upon
any
other
Terms
,
than
that
they
may
Ride
and
Govern
their
Religion
.
But
surely
all
our
Kings
,
and
our
Parliaments
,
understood
well
enough
what
they
did
,
when
they
thought
fit
to
prop
and
fortifie
the
Spiritual
Order
with
some
power
that
was
Temporal
;
and
such
is
the
present
state
of
the
World
,
in
the
judgment
of
any
observing
Eye
,
that
if
the
Bishop
has
no
other
defensatives
but
Excommunication
,
no
other
power
but
that
of
the
Keys
,
he
may
,
for
any
notable
effect
that
he
is
like
to
do
upon
the
factious
and
contumacious
,
surrender
up
his
Pastoral
Staff
,
shut
up
the
Church
,
and
put
those
Keys
under
the
Door
.
And
thus
I
have
endeavoured
to
show
the
Three
things
included
in
the
general
Nature
of
Government
;
but
,
to
prescribe
the
manner
of
it
in
particular
,
is
neither
in
my
Power
,
nor
Inclination
:
onely
,
I
suppose
,
the
Common
Theory
and
Speculation
of
things
is
free
and
open
to
any
one
whom
God
has
sent
into
the
world
with
some
ability
to
contemplate
,
and
by
continuing
him
in
the
World
,
gives
him
also
opportunity
.
In
all
,
that
has
been
said
,
I
do
not
in
the
least
pretend
to
Advise
,
or
Chalk
out
Rules
to
my
Superiors
;
for
some
men
cannot
be
Fools
with
so
good
acceptance
as
others
.
But
whosoever
is
call'd
to
speak
upon
a
certain
occasion
,
may
,
I
conceive
,
without
offence
take
any
Text
sutable
to
that
occasion
;
and
having
taken
it
,
may
,
or
at
least
ought
,
to
speak
sutably
to
that
Text.
I
proceed
now
to
the
second
thing
proposed
from
the
Words
,
which
is
the
Means
assigned
for
the
Discharge
of
the
Duties
mentioned
,
and
exhibited
under
this
one
short
Prescription
,
Let
not
man
despise
thee
:
In
the
handling
of
which
I
shall
shew
,
-
1.
The
ill
effects
and
destructive
Influence
that
Contempt
has
upon
Government
.
-
2.
The
groundless
Causes
upon
which
Church-Rulers
are
frequently
despised
.
-
3.
And
lastly
,
the
just
causes
that
would
render
them
,
or
indeed
any
other
Rulers
,
worthy
to
be
despised
.
All
which
being
clearly
made
out
,
and
impartially
laid
before
our
eyes
,
it
will
be
easie
and
obvious
for
every
one
,
by
avoiding
the
Evil
so
mark'd
out
,
to
answer
and
come
up
to
the
Apostle's
Exhortation
.
And
first
,
we
will
discourse
of
Contempt
,
and
the
malign
hostile
Influence
it
has
upon
Government
.
As
for
the
thing
it self
,
every
man's
Experience
will
inform
him
,
that
there
is
no
Action
in
the
Behaviour
of
one
man
towards
another
,
of
which
humane
Nature
is
more
Impatient
than
of
Contempt
;
it
being
a
thing
made
up
of
these
two
Ingredients
,
an
undervaluing
of
a
Man
upon
a
belief
of
his
utter
Uselesness
and
Inability
,
and
a
Spitefull
endeavour
to
engage
the
rest
of
the
World
in
the
same
Belief
,
and
slight
Esteem
of
him
.
So
that
the
immediate
Design
of
Contempt
,
is
the
shame
of
the
Person
contemned
;
and
Shame
is
a
Banishment
of
him
from
the
good
Opinion
of
the
World
,
which
every
man
most
earnestly
Desires
,
both
upon
a
Principle
of
Nature
and
of
Interest
.
For
it
is
Natural
to
all
men
to
affect
a
good
Name
;
and
he
that
despises
a
man
,
Libels
him
in
his
Thoughts
,
Reviles
and
Traduces
him
in
his
Judgment
.
And
there
is
also
Interest
in
the
Case
:
For
a
Desire
to
be
well
thought
of
,
directly
Resolves
it self
into
that
owned
and
mighty
Principle
of
self-preservation
:
For
as
much
as
Thoughts
are
the
first
wheels
and
motives
of
Action
;
and
there
is
no
long
passage
from
one
to
the
other
.
He
that
Thinks
a
man
to
the
ground
,
will
quickly
endeavour
to
Lay
him
there
:
for
while
he
Despises
him
,
he
Arraigns
and
Condemns
him
in
his
Heart
;
and
the
after-Bitterness
and
Cruelties
of
his
practices
,
are
but
the
Executioners
of
the
Sentence
passed
before
upon
him
by
his
Judgment
.
Contempt
,
like
the
planet
Saturn
,
has
first
an
ill
Aspect
,
and
then
a
destroying
Influence
.
By
all
which
,
I
suppose
,
it
is
sufficiently
proved
,
how
Noxious
it
must
needs
be
to
every
Governour
:
For
,
can
a
man
respect
the
person
whom
he
Despises
?
and
can
there
be
Obedience
where
there
is
not
so
much
as
Respect
?
will
the
Knee
bend
,
while
the
Heart
Insults
?
and
the
Actions
Submit
,
while
the
Apprehensions
Rebel
?
And
therefore
the
most
experienced
Disturbers
and
Underminers
of
Government
,
have
always
laid
their
first
Train
in
Contempt
,
endeavouring
to
blow
it
up
in
the
Judgment
and
Esteem
of
the
subject
.
And
was
not
this
method
observed
in
the
late
most
flourishing
and
successfull
Rebellion
?
for
how
studiously
did
they
lay
about
them
,
both
from
the
Pulpit
and
the
Press
,
to
cast
a
slurr
upon
the
King's
person
,
and
to
bring
his
governing
Abilities
under
a
Disrepute
?
and
then
,
after
they
had
sufficiently
Blasted
him
in
his
Personal
Capacity
,
they
found
it
an
easie
Work
to
dash
and
overthrow
him
in
his
Political
.
Reputation
is
Power
:
and
consequently
to
Despise
is
to
Weaken
.
For
where
there
is
Contempt
,
there
can
be
no
Awe
;
and
where
there
is
no
Awe
,
there
will
be
no
Subjection
;
and
if
there
is
no
Subjection
,
it
is
impossible
,
without
the
help
of
the
former
Distinction
of
a
Politick
Capacity
,
to
imagine
how
a
Prince
can
be
a
Governour
.
He
that
makes
his
Prince
despised
and
undervalued
,
blows
a
Trumpet
against
him
in
mens
Breasts
,
beats
him
out
of
his
Subjects
hearts
,
and
fights
him
out
of
their
Affections
;
and
after
this
,
he
may
easily
strip
him
of
his
other
Garrisons
,
having
already
dispossess'd
him
of
his
strongest
,
by
dismantling
him
of
his
Honour
,
and
seizing
his
Reputation
.
Nor
is
,
what
has
been
said
of
Princes
,
less
true
of
all
other
Governours
,
from
Highest
to
Lowest
,
from
him
that
Heads
an
Army
,
to
him
that
is
Master
of
a
Family
,
or
of
one
single
Servant
;
the
formal
Reason
of
a
thing
equally
extending
it self
to
every
particular
of
the
same
kind
.
It
is
a
proposition
of
Eternal
Verity
,
that
None
can
Govern
while
he
is
Despised
.
We
may
as
well
imagine
that
there
may
be
a
King
without
Majesty
,
a
Supreme
without
Soveraignty
.
It
is
a
paradox
,
and
a
Direct
contradiction
in
practice
:
for
where
Contempt
takes
place
,
the
very
Causes
and
Capacities
of
Government
cease
.
Men
are
so
far
from
being
Governed
by
a
despised
person
,
that
they
will
not
so
much
as
be
taught
by
Him
.
Truth
it self
shall
lose
its
Credit
,
if
Delivered
by
a
person
that
has
none
.
As
on
the
Contrary
,
be
but
a
person
in
Vogue
and
Credit
,
with
the
Multitude
,
he
shall
be
able
to
commend
and
set
off
whatsoever
he
says
,
to
authorize
any
Nonsence
,
and
to
make
popular
,
rambling
,
incoherent
Stuff
,
(
seasoned
with
Twang
and
Tautology
,
)
pass
for
high
Rhetorick
and
moving
Preaching
;
such
indeed
,
as
a
Zealous
Tradesman
would
even
Live
and
Die
under
.
And
now
,
I
suppose
it
is
no
ill
Topick
of
Argumentation
,
to
shew
the
prevalence
of
Contempt
,
by
the
contrary
Influences
of
Respect
;
which
thus
(
as
it
were
)
dubbs
every
little
,
petit
Admired
person
,
Lord
and
Commander
of
all
his
Admirers
.
And
certain
it
is
,
that
the
Ecclesiastical
,
as
well
as
the
Civil
Governour
,
has
cause
to
pursue
the
same
Methods
of
Securing
and
Confirming
himself
;
the
grounds
and
means
of
Government
being
founded
upon
the
same
bottom
of
Nature
in
both
,
though
the
Circumstances
,
and
Relative
Considerations
of
the
Persons
may
differ
.
And
I
have
nothing
to
say
more
upon
this
Head
,
but
that
,
if
Churchmen
are
called
upon
to
Discharge
the
parts
of
Governours
,
they
may
with
the
highest
Reason
expect
those
Supports
and
Helps
that
are
indispensably
Requisite
thereunto
:
and
that
those
men
are
but
Trapann'd
,
who
are
called
to
Govern
,
being
invested
with
Authority
,
but
bereaved
of
Power
;
which
according
to
a
true
and
plain
Estimate
of
things
,
is
nothing
else
but
to
mock
and
betray
them
into
a
Splendid
and
Magisterial
way
of
being
Ridiculous
.
And
thus
much
for
the
ill
Effects
and
destructive
Influence
that
Contempt
has
upon
Government
.
I
pass
now
to
the
2.
Thing
,
which
is
to
shew
the
Groundless
Causes
,
upon
which
Church-Rulers
are
frequently
Despised
.
Concerning
which
,
I
shall
premise
this
;
That
nothing
can
be
a
reasonable
Ground
of
Despising
a
man
,
but
some
Fault
or
other
chargeable
upon
him
;
and
nothing
can
be
a
Fault
that
is
not
Naturally
in
a
man's
power
to
prevent
;
otherwise
,
it
is
a
man's
Unhappiness
his
Mischance
or
Calamity
,
but
not
his
Fault
.
Nothing
can
justly
be
Despised
,
that
cannot
justly
be
Blamed
;
and
it
is
a
most
certain
Rule
in
Reason
and
moral
Philosophy
,
That
where
there
is
no
Choice
,
there
can
be
no
Blame
.
This
premised
,
we
may
take
notice
of
two
usual
grounds
of
the
Contempt
men
cast
upon
the
Clergy
,
and
yet
for
which
no
man
ought
to
think
himself
at
all
the
more
worthy
to
be
Contemned
.
1.
The
first
is
their
very
Profession
it self
:
Concerning
which
,
it
is
a
sad
,
but
an
experimented
Truth
,
that
the
Names
derived
from
it
,
in
the
refined
Language
of
the
present
Age
,
are
made
but
the
Appellatives
of
Scorn
.
This
is
not
charged
Universally
upon
all
,
but
experience
will
affirm
,
or
rather
proclaim
it
of
much
the
greater
part
of
the
World
;
and
men
must
perswade
us
that
we
have
lost
our
Hearing
,
and
our
common
Sence
,
before
we
can
believe
the
Contrary
.
But
surely
the
Bottom
and
Foundation
of
this
Behaviour
towards
Persons
set
apart
for
the
Service
of
God
,
that
this
very
Relation
should
entitle
them
to
such
a
peculiar
Scorn
,
can
be
nothing
else
but
Atheism
;
the
growing
,
rampant
Sin
of
the
Times
.
For
call
a
man
Oppressor
,
Griping
,
Covetous
,
or
Over-reaching
person
,
and
the
Word
indeed
being
ill
befriended
by
Custom
,
perhaps
sounds
not
well
,
but
generally
,
in
the
apprehension
of
the
Hearer
,
it
signifies
no
more
,
than
,
that
such
an
one
is
a
Wise
,
and
a
Thriving
,
or
in
the
common
Phrase
,
a
Notable
man
;
which
will
certainly
procure
him
a
Respect
:
And
say
of
another
,
that
he
is
an
Epicure
,
a
Loose
or
a
Vicious
man
;
and
it
leaves
in
men
no
other
Opinion
of
him
,
than
that
he
is
a
Merry
,
Pleasant
,
and
a
Gentile
Person
:
and
that
he
that
taxes
him
,
is
but
a
Pedant
,
an
unexperienced
,
and
a
Morose
fellow
;
one
that
does
not
know
men
,
nor
understand
what
it
is
to
Eat
and
Drink
well
;
But
call
a
man
Priest
or
Parson
,
and
you
set
him
,
in
some
mens
Esteem
,
ten
degrees
below
his
own
Servant
.
But
let
us
not
be
Discouraged
,
or
Displeased
,
either
with
our Selves
,
or
our
Profession
upon
this
account
.
Let
the
Vertuoso's
Mock
,
Insult
,
and
Despise
on
:
yet
after
all
,
they
shall
never
be
able
to
Droll
away
the
Nature
of
things
;
to
trample
a
Pearl
into
a
Pebble
,
nor
to
make
Sacred
things
Contemptible
,
any
more
than
themselves
,
by
such
speeches
,
Honourable
.
2.
Another
groundless
Cause
of
some
mens
despising
the
Governours
of
our
Church
,
is
their
loss
of
that
former
Grandeur
,
and
Privilege
that
they
enjoyed
.
But
it
is
no
real
Disgrace
to
the
Church
merely
to
lose
her
privileges
,
but
to
forfeit
them
by
her
Fault
or
Misdemeanor
,
of
which
she
is
not
conscious
.
Whatsoever
she
injoyed
in
this
kind
,
she
readily
acknowledges
to
have
streamed
from
the
Royal
Munificence
,
and
the
favours
of
the
Civil
power
shining
upon
the
Spiritual
;
which
Favours
the
same
power
may
retract
and
gather
back
into
it self
when
it
pleases
.
And
we
envy
not
the
Greatness
and
Lustre
of
the
Romish
Clergy
;
neither
their
Scarlet
Gowns
,
nor
their
Scarlet
Sins
.
If
our
Church
cannot
be
Great
;
which
is
better
,
she
can
be
Humble
,
and
content
to
be
Reformed
into
as
low
a
Condition
,
as
men
for
their
own
private
Advantage
would
have
her
;
who
wisely
tell
her
,
that
it
is
best
and
safest
for
her
to
be
without
any
power
,
or
Temporal
advantage
;
like
the
good
Physician
,
who
out
of
tenderness
to
his
Patient
,
lest
he
should
hurt
himself
by
Drinking
,
was
so
kind
as
to
rob
him
of
his
silver
Cup.
The
Church
of
England
Glories
in
nothing
more
,
than
that
she
is
the
truest
Friend
to
Kings
,
and
to
Kingly
Government
of
any
other
Church
in
the
World
;
that
they
were
the
same
Hands
and
Principles
that
took
the
Crown
from
the
King's
Head
,
and
the
Mitre
from
the
Bishop's
.
It
is
indeed
the
Happiness
of
some
Professions
and
Callings
,
that
they
can
equally
square
themselves
to
,
and
thrive
under
all
Revolutions
of
Government
;
but
the
Clergy
of
England
neither
know
nor
affect
that
Happiness
;
and
are
willing
to
be
Despised
for
not
doing
so
.
And
so
far
is
our
Church
from
encroaching
upon
the
Civil
power
;
as
some
who
are
Backfriends
to
both
,
would
maliciously
insinuate
,
that
were
it
stript
of
the
very
Remainder
of
its
Privileges
,
and
made
as
like
the
primitive
Church
for
its
Bareness
,
as
it
is
already
for
its
purity
;
it
could
Cheerfully
,
and
what
is
more
,
Loyally
,
want
all
such
Privileges
;
and
in
the
want
of
them
pray
heartily
,
that
the
Civil
power
may
flourish
as
much
,
and
stand
as
secure
from
the
Assaults
of
Fanatick
,
Antimonarchical
principles
,
(
grown
to
such
a
dreadful
height
,
during
the
Churches
late
Confusions
,
)
as
it
stood
while
the
Church
enjoyed
those
privileges
.
And
thus
much
for
the
two
groundless
Causes
upon
which
Church
Rulers
are
frequently
Despised
.
I
descend
now
to
the
3.
And
last
thing
,
which
is
to
show
those
just
Causes
,
that
would
render
them
,
or
indeed
any
other
Rulers
worthy
to
be
Despised
.
Many
might
be
Assigned
,
but
I
shall
pitch
only
upon
Four
;
in
Discoursing
of
which
,
rather
the
Time
,
than
the
Subject
will
force
me
to
be
very
Brief
.
1.
And
the
first
is
Ignorance
.
We
know
how
great
an
Absurdity
our
Saviour
accounted
it
,
for
the
Blind
to
lead
the
Blind
;
and
to
put
him
that
cannot
so
much
as
See
,
to
discharge
the
Office
of
a
Watch.
Nothing
more
exposes
to
Contempt
than
Ignorance
.
When
Sampson's
eyes
were
out
,
of
a
publick
Magistrate
,
he
was
made
a
publick
Sport
.
And
when
Eli
was
blind
,
we
know
how
well
he
Govern'd
his
Sons
,
and
how
well
they
Govern'd
the
Church
under
him
.
But
now
the
Blindness
of
the
Understanding
is
Greater
and
more
Scandalous
;
especially
,
in
such
a
seeing
Age
as
Ours
;
in
which
the
very
Knowledge
of
former
times
,
passes
but
for
Ignorance
in
a
better
Dress
:
an
Age
that
flies
at
all
Learning
,
and
enquires
into
every
thing
,
but
especially
,
into
Faults
and
Defects
.
Ignorance
indeed
,
so
far
as
it
may
be
Resolved
into
Natural
inability
,
is
,
as
to
men
,
at
least
,
Inculpable
,
and
consequently
,
not
the
Object
of
Scorn
,
but
Pity
:
but
in
a
Governour
,
it
cannot
be
without
the
Conjunction
of
the
highest
Impudence
:
For
who
bid
such
an
one
aspire
to
Teach
,
and
to
Govern
?
A
blind
man
sitting
in
the
Chimney
corner
is
pardonable
enough
,
but
sitting
at
the
Helm
he
is
Intolerable
.
If
men
will
be
Ignorant
and
Illiterate
,
let
them
be
so
in
Private
,
and
to
themselves
,
and
not
set
their
Defects
in
an
high
place
,
to
make
them
Visible
and
Conspicuous
.
If
Owls
will
not
be
hooted
at
,
let
them
keep
close
within
the
Tree
,
and
not
perch
upon
the
upper
Boughs
.
2.
A
Second
thing
,
that
makes
a
Governour
justly
despised
,
is
Viciousness
and
ill
Morals
.
Vertue
is
that
,
which
must
tip
the
preacher's
Tongue
,
and
the
Ruler's
Scepter
,
with
Authority
.
And
therefore
with
what
a
Controlling
,
Overpowering
force
did
our
Saviour
tax
the
Sins
of
the
Iews
,
when
he
ushered
in
his
Rebukes
of
them
,
with
that
high
assertion
of
himself
,
Who
is
there
amongst
you
that
convinces
me
of
Sin
?
Otherwise
,
we
may
easily
guess
with
what
impatience
the
world
would
have
heard
an
incestuous
Herod
discoursing
of
Chastity
,
a
Iudas
condemning
Covetousness
,
or
a
Pharisee
preaching
against
Hypocrisy
:
Every
word
must
have
recoiled
upon
the
Speaker
.
Guilt
is
that
,
which
quells
the
Courage
of
the
Bold
,
ties
the
Tongue
of
the
Eloquent
,
and
makes
Greatness
it self
sneak
and
lurk
,
and
behave
it self
poorly
.
For
,
let
a
Vicious
person
be
in
never
so
high
Command
,
yet
still
he
will
be
lookt
upon
but
as
one
great
Vice
,
empowered
to
Correct
and
Chastise
others
.
A
Corrupt
Governour
is
nothing
else
but
a
reigning
Sin
.
And
a
Sin
in
Office
may
Command
any
thing
but
Respect
.
No
Man
can
be
Credited
by
his
Place
or
Power
;
who
by
his
Vertue
does
not
first
Credit
that
.
3.
A
Third
thing
that
makes
a
Governour
justly
despised
,
is
fearfulness
of
,
and
Mean
Compliances
with
bold
,
popular
Offenders
.
Some
indeed
account
it
the
very
Spirit
of
Policy
and
Prudence
,
where
Men
refuse
to
come
up
to
a
Law
,
to
make
the
Law
come
down
to
them
.
And
for
their
so
doing
,
have
this
infallible
Recompence
,
that
they
are
not
at
all
the
more
Loved
,
but
much
the
less
Feared
;
and
,
which
is
a
sure
Consequent
of
it
,
accordingly
Respected
.
But
believe
it
,
it
is
a
Resolute
tenacious
Adherence
to
well
Chosen
Principles
,
that
adds
Glory
to
Greatness
,
and
makes
the
face
of
a
Governour
shine
in
the
Eyes
of
those
that
see
and
examine
his
Actions
.
Disobedience
,
if
complyed
with
,
is
infinitely
encroaching
,
and
having
gain'd
one
degree
of
Liberty
upon
Indulgence
,
will
demand
another
upon
Claim
.
Every
Vice
Interprets
a
Connivence
an
Approbation
.
Which
being
so
,
is
it
not
an
Enormous
indecency
,
as
well
as
a
gross
impiety
,
that
any
one
who
owns
the
Name
of
a
Divine
,
hearing
a
great
Sinner
brave
it
against
Heaven
,
talk
Atheistically
,
and
scoff
Profanely
at
that
Religion
,
by
which
he
owns
an
Expectation
to
be
saved
,
if
he
cares
to
be
saved
at
all
,
should
instead
of
Vindicating
the
Truth
to
the
Blasphemer's
Teeth
,
think
it
Discretion
and
Moderation
(
forsooth
)
with
a
Complying
Silence
,
and
perhaps
a
Smile
to
boot
,
tacitly
to
approve
,
and
strike
in
with
the
Scoffer
,
and
so
go
Sharer
both
in
the
Mirth
and
Guilt
of
his
prophane
Jests
?
But
let
such
an
one
be
assured
,
that
even
that
Blasphemer
himself
,
would
inwardly
Reverence
him
,
if
rebuked
by
him
;
as
on
the
Contrary
,
he
in
his
Heart
really
Despises
him
for
his
cowardly
,
base
Silence
.
If
any
one
should
reply
here
,
That
the
Times
and
Manners
of
men
will
not
bear
such
a
practice
,
I
confess
,
that
it
is
an
Answer
from
the
mouth
of
a
profess'd
Time-server
,
very
Rational
:
But
,
as
for
that
man
,
that
is
not
so
,
Let
him
satisfie
himself
of
the
Reason
,
Justice
and
Duty
of
an
Action
,
and
leave
the
event
of
it
to
God
,
who
will
never
fail
those
,
who
do
not
think
themselves
too
wise
to
trust
him
.
For
let
the
worst
come
to
the
worst
,
a
man
in
so
doing
would
be
ruined
more
Honourably
,
than
otherwise
preferred
.
4.
And
Lastly
.
A
fourth
thing
,
that
makes
a
Governour
justly
Despised
,
is
a
proneness
to
Despise
others
.
There
is
a
kind
of
Respect
due
to
the
Meanest
person
,
even
from
the
Greatest
;
for
it
is
the
mere
favour
of
providence
,
that
he
who
is
Actually
the
Greatest
,
was
not
the
Meanest
.
A
man
cannot
cast
his
Respects
so
low
,
but
they
will
Rebound
and
Return
upon
him
.
What
Heaven
bestows
upon
the
Earth
in
kind
Influences
,
and
benign
Aspects
,
is
payed
it
back
again
in
Sacrifice
,
Incense
and
Adoration
.
And
surely
,
a
great
person
gets
more
by
Obliging
his
Inferior
,
than
by
Disdaining
him
;
as
a
man
has
a
greater
advantage
by
Sowing
and
Dressing
his
Ground
,
than
he
can
have
by
trampling
upon
it
.
It
is
not
to
insult
and
domineer
,
to
look
disdainfully
,
and
revile
imperiously
,
that
procures
an
Esteem
from
any
one
:
it
will
indeed
make
men
keep
their
Distance
sufficiently
;
but
it
will
be
Distance
without
Reverence
.
And
thus
I
have
shewn
four
several
Causes
,
that
may
justly
render
any
Ruler
Despised
;
and
by
the
same
Work
,
I
hope
,
have
made
it
Evident
,
how
little
Cause
men
have
to
Despise
the
Rulers
of
our
Church
.
God
is
the
Fountain
of
Honour
,
and
the
Conduit
,
by
which
he
Conveys
it
to
the
Sons
of
men
,
are
Vertuous
and
Generous
Practices
.
But
as
for
Us
,
who
have
more
Immediately
and
Nearly
Devoted
,
both
our
persons
and
concerns
to
his
Service
;
it
were
infinitely
vain
to
expect
it
upon
any
other
Terms
.
Some
indeed
may
please
and
promise
themselves
high
Matters
,
from
full
Revenues
,
stately
Palaces
,
Court-Interests
,
and
great
Dependances
.
But
that
which
makes
the
Clergy
glorious
,
is
to
be
knowing
in
their
Profession
,
Unspotted
in
their
Lives
,
Active
and
Laborious
in
their
Charges
,
Bold
and
Resolute
in
opposing
Seducers
,
and
daring
to
look
Vice
in
the
face
,
though
never
so
Potent
and
Illustrious
.
And
lastly
,
to
be
Gentle
,
Courteous
,
and
Compassionate
to
all
.
These
are
our
Robes
,
and
our
Maces
,
our
Escutcheons
and
highest
Titles
of
Honour
:
for
by
all
these
things
God
is
honoured
,
who
has
Declared
this
the
Eternal
Rule
and
Standard
of
all
Honour
deriveable
upon
men
,
That
those
who
Honour
Him
,
shall
be
Honoured
by
Him
.
To
which
God
,
fearfull
in
Praises
,
and
working
Wonders
,
be
rendred
and
ascribed
as
is
most
due
,
all
Praise
,
Might
Majesty
and
Dominion
,
both
now
and
for
evermore
.
Amen
.
A
SERMON
Preached
upon
IOHN
VII
.
17.
JOHN
VII
.
17
.
If
any
man
will
do
his
Will
,
he
shall
know
of
the
Doctrine
,
whether
it
be
of
God
,
or
whether
I
speak
of
my self
.
WHen
God
was
pleased
to
new
model
the
World
by
the
introduction
of
a
new
Religion
,
and
that
in
the
room
of
one
set
up
by
himself
,
it
was
requisite
,
that
he
should
recommend
it
to
the
Reasons
of
men
with
the
same
Authority
,
and
evidence
,
that
inforced
the
Former
;
and
that
a
Religion
established
by
God
himself
should
not
be
displaced
by
any
thing
under
a
Demonstration
of
that
Divine
Power
that
first
introduced
it
.
And
the
whole
Jewish
Oeconomy
,
we
know
,
was
brought
in
with
miracles
;
the
Law
was
writ
and
confirmed
by
the
same
Almighty
hand
.
The
whole
Universe
was
subservient
to
its
Promulgation
.
The
signs
of
AEgypt
and
the
Red
Sea
;
Fire
and
a
Voice
from
Heaven
;
the
Heights
of
the
one
,
and
the
Depths
of
the
other
;
so
that
(
as
it
were
)
from
the
Top
to
the
Bottom
of
nature
,
there
issued
forth
one
Universal
United
Testimony
of
the
Divinity
of
the
Mosaick
Law
and
Religion
.
And
this
stood
in
the
World
for
the
space
of
two
thousand
years
;
till
at
length
,
in
the
fulness
of
Time
,
the
reason
of
men
ripening
to
such
a
Pitch
,
as
to
be
above
the
Paedagogy
of
Moses's
Rod
,
and
the
Discipline
of
Types
,
God
thought
fit
to
display
the
substance
without
the
Shadow
,
and
to
read
the
World
a
Lecture
of
an
higher
,
and
more
sublime
Religion
in
Christianity
.
But
the
Jewish
was
yet
in
possession
;
and
therefore
that
this
might
so
enter
,
as
not
to
intrude
,
it
was
to
bring
its
Warrant
from
the
same
hand
of
Omnipotence
.
And
for
this
cause
,
Christ
,
that
he
might
not
make
either
a
suspected
,
or
precarious
address
to
mens
understandings
,
out-does
Moses
,
before
he
displaces
him
:
shews
an
Ascendent
Spirit
above
him
:
raises
the
Dead
,
and
cures
more
Plagues
,
than
he
brought
upon
AEgypt
,
casts
out
Devils
,
and
heals
the
Deaf
,
speaking
such
Words
,
as
even
gave
ears
to
hear
them
:
cures
the
Blind
and
the
Lame
;
and
makes
the
very
Dumb
to
speak
for
the
Truth
of
his
Doctrine
.
But
what
was
the
result
of
all
this
?
Why
,
some
look
upon
him
as
an
Impostor
,
and
a
Conjurer
,
as
an
Agent
for
Beelzebub
,
and
therefore
reject
his
Gospel
,
hold
fast
their
Law
,
and
will
not
let
Moses
give
place
to
the
Magician
.
Now
the
Cause
that
Christ's
Doctrine
was
rejected
,
must
of
necessity
be
one
of
these
two
.
1.
An
insufficiency
in
the
Arguments
brought
by
Christ
to
inforce
it
.
Or
,
2.
An
indisposition
in
the
Persons
,
to
whom
this
Doctrine
was
addressed
,
to
receive
it
.
And
for
this
;
Christ
who
had
not
onely
an
infinite
Power
to
work
miracles
,
but
also
an
equal
Wisdom
both
to
know
the
just
force
,
and
measure
of
every
argument
,
or
motive
to
persuade
,
or
cause
Assent
;
and
withall
to
look
through
and
through
all
the
Dark
Corners
of
the
Soul
of
man
,
all
the
Windings
and
Turnings
,
and
various
Workings
of
his
Faculties
;
and
to
discern
how
,
and
by
what
means
they
are
to
be
wrought
upon
;
and
what
prevails
upon
them
,
and
what
does
not
.
He
,
I
say
,
states
the
whole
matter
upon
this
Issue
.
That
the
Arguments
by
which
his
Doctrine
addressed
it self
to
the
minds
of
men
,
were
proper
,
adequate
,
and
sufficient
to
compass
their
respective
ends
in
persuading
,
or
convincing
the
Persons
to
whom
they
were
proposed
:
and
moreover
,
that
there
was
no
such
defect
in
the
Natural
light
of
man's
understanding
,
or
Knowing
faculty
;
but
that
,
considered
in
it self
,
it
would
be
apt
enough
to
close
with
,
and
yield
its
assent
to
the
Evidence
of
those
Arguments
duly
offered
to
,
and
laid
before
it
.
And
yet
,
that
after
all
this
,
the
Event
proved
otherwise
;
and
that
,
notwithstanding
both
the
Weight
and
fitness
of
the
Arguments
to
persuade
,
and
the
light
of
man's
Intellect
to
meet
this
persuasive
evidence
with
a
sutable
assent
,
no
Assent
followed
,
nor
were
men
thereby
actually
persuaded
;
he
Charges
it
wholly
upon
the
Corruption
,
the
Perverseness
,
and
Vitiosity
of
man's
will
,
as
the
onely
Cause
that
rendred
all
the
Arguments
,
his
Doctrine
came
cloathed
with
,
unsuccessfull
.
And
consequently
,
he
affirms
here
in
the
Text
,
That
men
must
love
the
Truth
,
before
they
throughly
believe
it
;
and
that
the
Gospel
has
then
onely
a
free
admission
into
the
Assent
of
the
Understanding
,
when
it
brings
a
Passport
from
a
rightly
disposed
will
;
as
being
the
great
faculty
of
Dominion
,
that
commands
all
,
that
shuts
out
,
and
lets
in
,
what
Objects
it
pleases
,
and
in
a
Word
,
keeps
the
Keys
of
the
whole
Soul
.
This
is
the
Design
,
and
purport
of
the
Words
;
which
I
shall
draw
forth
and
handle
in
the
Prosecution
of
these
four
following
Heads
.
-
1.
I
shall
shew
;
What
the
Doctrine
of
Christ
was
,
that
the
World
so
much
stuck
at
,
and
was
so
averse
from
Believing
.
-
2.
I
shall
shew
;
That
mens
unbelief
of
it
,
was
from
no
Defect
or
Insufficiency
in
the
Arguments
brought
by
Christ
to
inforce
it
.
-
3.
I
shall
shew
;
What
was
the
True
and
proper
cause
,
into
which
this
unbelief
was
resolved
.
-
4.
And
lastly
,
I
shall
shew
;
That
a
Pious
and
well
disposed
mind
,
attended
with
a
readiness
to
obey
the
Known
will
of
God
,
is
the
surest
and
best
means
to
enlighten
the
Understanding
to
a
belief
of
Christianity
.
Of
these
in
their
order
:
and
,
First
for
the
Doctrine
of
Christ
.
We
must
take
it
in
the
Known
and
Common
Division
of
it
,
into
matters
of
Belief
,
and
matters
of
Practice
.
The
matters
of
Belief
related
chiefly
,
to
his
Person
and
Offices
.
As
,
that
he
was
the
Messias
,
that
should
come
into
the
World
.
The
Eternal
Son
of
God
,
begotten
of
him
before
all
Worlds
.
That
in
time
,
he
was
made
man
,
and
born
of
a
pure
Virgin
.
That
he
should
die
and
satisfie
for
the
Sins
of
the
World
:
and
that
he
should
rise
again
from
the
Dead
:
and
ascend
into
Heaven
:
and
there
sitting
at
the
right
hand
of
God
,
hold
the
Government
of
the
whole
World
,
till
the
great
and
last
day
:
in
which
he
should
judge
both
the
Quick
and
the
Dead
,
raised
to
life
again
with
the
very
same
Bodies
:
and
then
deliver
up
all
Rule
and
Government
into
the
hands
of
his
Father
.
These
were
the
great
Articles
and
Credenda
of
Christianity
,
that
so
much
startled
the
World
,
and
seemed
to
be
such
,
as
not
only
brought
in
a
New
Religion
amongst
men
,
but
also
required
a
New
Reason
to
embrace
it
.
The
other
part
of
his
Doctrine
lay
in
matters
of
Practice
:
Which
we
find
contained
in
his
several
Sermons
,
but
Principally
in
that
glorious
,
full
,
and
admirable
discourse
upon
the
Mount
;
recorded
in
the
5
,
6
,
and
7.
Chapters
of
St.
Matthew
.
All
which
particulars
if
we
would
reduce
to
one
general
Comprehensive
Head
,
they
are
all
wrapt
up
in
the
Doctrine
of
Self-denial
,
prescribing
to
the
World
the
most
inward
purity
of
Heart
,
and
a
Constant
Conflict
with
all
our
sensual
Appetites
,
and
worldly
Interests
;
even
to
the
quitting
of
all
that
is
dear
to
us
,
and
the
Sacrificing
of
Life
it self
,
rather
than
knowingly
to
omit
the
least
Duty
,
or
commit
the
least
Sin
.
And
this
was
that
,
which
grated
harder
upon
,
and
raised
greater
tumults
and
boilings
in
the
Hearts
of
men
,
than
the
strangeness
and
seeming
unreasonableness
of
all
the
former
Articles
,
that
took
up
Chiefly
in
Speculation
and
Belief
.
And
that
this
was
so
,
will
appear
from
a
Consideration
of
the
state
and
condition
the
World
was
in
,
as
to
religion
,
when
Christ
promulged
his
Doctrine
.
Nothing
further
than
the
outward
Action
was
then
lookt
after
;
and
when
that
failed
,
there
was
an
Expiation
ready
in
the
Opus
operatum
of
a
Sacrifice
.
So
that
all
their
Vertue
,
and
Religion
lay
in
their
Folds
and
their
Stalls
;
and
what
was
wanting
in
the
Innocence
,
the
Blood
of
Lambs
was
to
supply
.
The
Scribes
,
and
Pharisees
,
who
were
the
great
Doctors
of
the
Jewish
Church
,
expounded
the
Law
no
further
.
They
accounted
no
man
a
murtherer
,
but
he
that
struck
a
Knife
into
his
Brother's
heart
.
No
man
an
Adulterer
,
but
He
that
actually
defiled
his
neighbour's
Bed
.
They
thought
it
no
injustice
nor
irreligion
to
prosecute
the
Severest
Retaliation
or
Revenge
:
so
that
,
at
the
same
time
their
outward
man
might
be
a
Saint
,
and
their
inward
man
a
Devil
.
No
care
at
all
was
had
to
curb
the
Unruliness
of
Anger
,
or
the
Exorbitance
of
Desire
.
Amongst
all
their
Sacrifices
,
they
never
sacrificed
so
much
as
one
Lust.
Bulls
and
Goats
bled
apace
,
but
neither
the
Violence
of
the
one
,
nor
the
Wantonness
of
the
other
ever
dyed
a
Victim
at
any
of
their
Altars
.
So
that
no
Wonder
,
that
a
Doctrine
that
arraigned
the
Irregularities
of
the
most
inward
motions
,
and
affections
of
the
Soul
,
and
told
men
,
that
anger
and
harsh
Words
were
murder
,
and
looks
and
desires
Adultery
;
that
a
man
might
Stab
with
his
Tongue
,
and
assassinate
with
his
mind
,
pollute
himself
with
a
Glance
,
and
forfeit
Eternity
by
a
cast
of
his
eye
.
No
wonder
,
I
say
,
that
such
a
Doctrine
made
a
strange
bustle
and
disturbance
in
the
World
,
which
then
sat
Warm
and
Easie
in
a
free
Enjoyment
of
their
Lusts
;
ordering
matters
so
,
that
they
put
a
Trick
upon
the
great
Rule
of
Vertue
,
the
Law
,
and
made
a
Shift
to
think
themselves
guiltless
,
in
spite
of
all
their
Sins
;
to
break
the
Precept
,
and
at
the
same
time
to
baffle
the
Curse
.
Contriving
to
themselves
such
a
sort
of
Holiness
,
as
should
please
God
and
themselves
too
;
justifie
and
save
them
harmless
,
but
never
Sanctifie
nor
make
them
Better
.
But
the
severe
Notions
of
Christianity
turned
all
this
upside
down
;
filling
all
with
Surprise
,
and
Amazement
:
they
came
upon
the
World
,
like
light
darting
full
upon
the
face
of
a
man
asleep
,
who
had
a
mind
to
sleep
on
,
and
not
to
be
disturbed
:
They
were
terrible
astonishing
Alarms
to
Persons
grown
fat
and
wealthy
by
a
long
and
successfull
Imposture
;
by
suppressing
the
True
sence
of
the
Law
,
by
putting
another
Veil
upon
Moses
;
and
in
a
word
,
persuading
the
World
,
That
men
might
be
honest
and
Religious
,
happy
and
Blessed
,
though
they
never
denyed
,
nor
mortified
any
one
of
their
Corrupt
Appetites
.
And
thus
much
for
the
first
thing
proposed
;
which
was
to
give
you
a
brief
Draught
of
the
Doctrine
of
Christ
,
that
met
with
so
little
assent
from
the
World
in
general
,
and
from
the
Jews
in
particular
.
I
come
now
to
the
Second
thing
proposed
.
Which
was
to
Shew
,
That
mens
unbelief
of
Christ's
doctrine
,
was
from
no
defect
,
or
insufficiency
in
the
Arguments
brought
by
Christ
to
inforce
it
.
This
I
shall
make
appear
two
ways
.
-
1.
By
shewing
,
that
the
Arguments
,
spoken
of
,
were
in
themselves
Convincing
and
sufficient
.
-
2.
By
shewing
,
that
upon
supposition
they
were
not
so
,
yet
their
Insufficiency
was
not
the
Cause
of
their
Rejection
.
And
first
for
the
first
of
these
.
That
the
Arguments
brought
by
Christ
for
the
Confirmation
of
his
Doctrine
were
in
themselves
Convincing
and
Sufficient
.
I
shall
insist
only
upon
the
Convincing
Power
of
the
two
Principal
.
One
from
the
Prophecies
recorded
concerning
him
;
the
other
from
the
Miracles
done
by
him
.
Of
both
very
briefly
.
And
for
the
former
.
There
was
a
full
,
entire
Harmony
,
and
Consent
of
all
the
Divine
Predictions
receiving
their
Completion
in
Christ
.
The
strength
of
which
Argument
lies
in
this
;
That
it
Evinces
the
Divine
Mission
of
Christ's
person
,
and
thereby
proves
him
to
be
the
Messias
;
which
by
Consequence
proves
and
asserts
the
Truth
of
his
Doctrine
.
For
He
that
was
so
sent
by
God
,
could
declare
nothing
but
the
Will
of
God
.
And
so
evidently
do
all
the
Prophecies
agree
to
Christ
,
that
I
dare
with
great
Confidence
affirm
,
That
if
the
Prophecies
recorded
of
the
Messiah
are
not
fulfilled
in
Jesus
of
Nazareth
,
It
is
impossible
to
know
or
distinguish
,
When
a
Prophecy
is
fulfilled
,
and
when
not
,
in
any
thing
or
Person
whatsoever
;
which
would
utterly
evacuate
the
use
of
them
.
But
in
Christ
they
all
meet
with
such
an
invincible
Lustre
,
and
Evidence
,
as
if
they
were
not
Predictions
,
but
after-Relations
;
and
the
Pen-men
of
them
not
Prophets
,
but
Evangelists
.
And
now
,
can
any
Kind
of
Rationcination
allow
Christ
all
the
marks
of
the
Messiah
,
and
yet
deny
him
to
be
the
Messiah
?
could
he
have
all
the
signs
,
and
yet
not
be
the
Thing
signified
?
could
the
Shadows
that
followed
him
,
and
were
cast
from
him
,
belong
to
any
other
Body
?
All
these
things
are
absurd
and
unnatural
.
And
therefore
the
force
of
this
Argument
was
Undeniable
.
Nor
was
that
other
from
the
Miracles
done
by
him
at
all
inferior
.
The
strength
and
force
of
which
,
to
prove
the
Things
they
are
alledged
for
,
consists
in
this
,
That
a
Miracle
being
a
Work
exceeding
the
power
of
any
Created
Agent
,
and
consequently
being
an
effect
of
the
Divine
Omnipotence
,
when
it
is
done
to
give
Credit
,
and
Authority
to
any
Word
or
Doctrine
declared
to
proceed
from
God
,
either
that
Doctrine
must
really
proceed
from
God
,
as
it
is
declared
;
or
God
by
that
Work
of
his
Almighty
power
must
bear
Witness
to
a
falshood
,
and
so
bring
the
Creature
,
under
the
greatest
Obligation
that
can
possibly
engage
the
Assent
of
a
Rational
Nature
to
believe
and
assent
to
a
Lye
.
For
surely
a
greater
Reason
than
this
,
cannot
be
produced
for
the
Belief
of
any
thing
,
than
for
a
man
to
stand
up
and
say
,
This
and
This
I
tell
you
as
the
Mind
and
Word
of
God
;
and
to
prove
that
it
is
so
,
I
will
do
that
before
your
Eyes
,
that
you
your selves
shall
confess
can
be
done
by
nothing
,
but
the
Almighty
power
of
that
God
,
that
can
neither
deceive
,
nor
be
deceived
.
Now
if
this
be
an
irrefragable
Way
to
Convince
,
as
the
Reason
of
all
Mankind
must
confess
it
to
be
,
then
Christ's
Doctrine
came
attended
,
and
enforced
with
the
greatest
means
of
Conviction
imaginable
.
Thus
much
for
the
Argument
in
Thesi
;
and
then
for
the
Assumption
that
Christ
did
such
Miraculous
and
Supernatural
Works
to
Confirm
what
he
said
,
we
need
only
repeat
the
Message
sent
by
him
to
Iohn
the
Baptist
:
That
the
Dumb
spake
,
the
Blind
saw
,
the
Lame
walked
,
and
the
Dead
were
Raised
.
Which
particulars
none
of
his
bitterest
Enemies
ever
pretended
to
deny
;
they
being
conveyed
to
them
by
an
Evidence
past
all
Exception
,
even
the
Evidence
of
Sense
;
nay
of
the
quickest
,
the
surest
,
and
most
authentick
of
all
the
Senses
,
the
Sight
:
which
if
it
be
not
certain
in
the
Reports
and
representations
it
makes
of
things
to
the
mind
,
there
neither
is
,
nor
can
be
naturally
,
any
such
thing
as
Certainty
,
or
Knowledge
in
the
World
.
And
thus
much
for
the
first
part
of
the
second
General
thing
proposed
:
namely
,
That
the
Arguments
brought
by
Christ
for
the
proof
of
his
Doctrine
,
were
in
themselves
Convincing
and
Sufficient
.
I
come
now
to
the
other
part
of
it
,
which
is
to
shew
,
That
admitting
or
supposing
that
they
were
not
sufficient
,
yet
their
insufficiency
was
not
the
Cause
of
their
Actual
Rejection
.
Which
will
appear
from
these
following
Reasons
.
First
,
Because
those
,
who
rejected
Christ's
Doctrine
and
the
Arguments
by
which
he
confirmed
it
,
fully
believed
and
assented
to
other
things
conveyed
to
them
with
less
evidence
.
Such
as
were
even
the
Miracles
of
Moses
himself
:
upon
the
Credit
and
Authority
of
which
stood
the
whole
Oeconomy
of
the
Jewish
Constitution
.
For
though
I
grant
,
that
they
believed
his
Miracles
upon
the
Credit
of
constant
unerring
Tradition
,
both
written
and
unwritten
,
and
grant
also
,
that
such
Tradition
was
of
as
great
Certainty
as
the
Reports
of
Sense
;
yet
still
I
affirm
,
that
it
was
not
of
the
same
Evidence
;
which
yet
is
the
greatest
,
and
most
immediate
ground
of
all
Assent
.
The
Evidence
of
Sense
(
as
I
have
noted
)
is
the
clearest
that
naturally
the
Mind
of
Man
can
receive
;
and
is
indeed
the
foundation
both
of
all
the
Evidence
and
Certainty
too
,
that
Tradition
is
capable
of
:
which
pretends
to
no
other
Credibility
from
the
Testimony
and
Word
of
some
Men
,
but
because
their
word
is
at
length
traced
up
to
,
and
originally
terminates
in
,
the
Sence
and
Experience
of
some
others
:
which
could
not
be
known
beyond
that
compass
of
Time
,
in
which
it
was
exercised
,
but
by
being
told
and
reported
to
such
,
as
,
not
living
at
that
Time
,
saw
it
not
,
and
by
them
to
others
,
and
so
down
from
One
Age
to
another
.
For
we
therefore
believe
the
Report
of
some
Men
concerning
a
thing
,
because
it
implies
that
there
were
some
others
who
actually
saw
that
thing
.
It
is
clear
therefore
,
that
Want
of
Evidence
could
not
be
the
Cause
that
the
Jews
rejected
and
disbelieved
the
Gospel
,
Since
they
embraced
and
believed
the
Law
,
upon
the
Credit
of
those
Miracles
that
were
less
Evident
.
For
those
of
Christ
they
knew
by
sight
and
sense
,
those
of
Moses
only
by
Tradition
:
which
though
equally
certain
,
yet
were
by
no
means
equally
Evident
with
the
Other
.
Secondly
,
they
believed
and
assented
to
things
,
that
were
neither
Evident
,
nor
Certain
,
but
onely
Probable
:
For
they
conversed
,
they
traded
,
they
merchandized
,
and
by
so
doing
,
frequently
ventured
their
whole
Estates
and
Fortunes
upon
a
probable
Belief
or
persuasion
,
of
the
Honesty
and
Truth
of
those
whom
they
dealt
and
corresponded
with
.
And
Interest
,
especially
in
Worldly
matters
,
and
yet
more
especially
with
a
Jew
,
never
proceeds
but
upon
supposal
at
least
,
of
a
firm
,
and
sufficient
Bottom
:
From
whence
it
is
manifest
,
that
since
they
could
believe
and
Practically
rely
upon
,
and
that
even
in
their
Dearest
Concerns
,
bare
Probabilities
,
they
could
not
with
any
Colour
of
Reason
,
pretend
want
of
Evidence
for
their
Disbelief
of
Christ's
Doctrine
,
which
came
enforced
with
Arguments
far
surpassing
all
such
Probabilities
.
Thirdly
,
They
believed
and
assented
to
things
neither
evident
nor
certain
,
nor
yet
so
much
as
Probable
,
but
actually
false
and
fallacious
.
Such
as
were
the
absurd
Doctrines
,
&
Stories
of
their
Rabbins
.
Which
,
though
since
Christ's
time
,
they
have
grown
much
more
numerous
,
and
fabulous
than
before
,
yet
even
then
did
so
much
pester
the
Church
,
and
so
grosly
abuse
and
delude
the
minds
of
that
People
,
that
Contradictions
themselves
asserted
by
Rabbies
were
Equally
received
and
revered
by
them
as
the
Sacred
and
Infallible
Word
of
God
.
And
whereas
they
rejected
Christ
and
his
Doctrine
,
though
every
Tittle
of
it
came
enforced
with
miracle
,
and
the
best
Arguments
that
Heaven
and
Earth
could
back
it
with
;
yet
Christ
then
foretold
,
and
after
Times
confirmed
that
Prediction
of
his
,
in
the
5.
Iohn
43.
that
they
should
receive
many
Cheats
and
Deceivers
coming
to
them
in
their
own
name
.
Fellows
that
set
up
for
Messias's
,
only
upon
their
own
Heads
,
without
pretending
to
any
thing
singular
or
miraculous
,
but
Impudence
and
Imposture
.
From
all
which
it
follows
,
that
the
Jews
could
not
alledge
so
much
as
a
Pretence
of
the
Want
of
Evidence
in
the
Arguments
brought
by
Christ
to
prove
the
Divinity
and
Authority
of
his
Doctrine
,
as
a
Reason
of
their
Rejection
and
disbelief
of
it
;
since
they
embraced
,
and
believed
many
things
;
for
some
of
which
they
had
no
Evidence
,
and
for
others
of
which
they
had
no
Certainty
,
and
for
most
of
which
they
had
not
so
much
as
Probability
.
Which
being
so
,
from
whence
then
could
such
an
obstinate
Infidelity
,
in
matters
of
so
great
Clearness
and
Credibility
take
its
rise
?
Why
,
this
will
be
made
out
to
us
in
the
Third
thing
proposed
.
Which
was
to
shew
,
What
was
the
True
and
proper
Cause
,
into
which
this
Unbelief
of
the
Pharisees
was
resolved
.
And
that
was
,
in
a
Word
,
The
Captivity
of
their
wills
and
affections
to
Lusts
directly
opposite
to
the
Design
and
Spirit
of
Christianity
.
They
were
extremely
ambitious
and
insatiably
Covetous
;
and
therefore
no
Impression
from
Argument
or
Miracle
could
reach
them
;
but
they
stood
proof
against
all
Conviction
.
Now
to
shew
,
how
the
Pravity
of
the
Will
could
influence
the
understanding
to
a
disbelief
of
Christianity
,
I
shall
premise
these
two
Considerations
.
First
,
That
the
Understanding
in
its
assent
to
any
Religion
,
is
very
differently
wrought
upon
in
persons
bred
up
in
it
,
and
in
persons
at
length
converted
to
it
.
For
in
the
first
,
it
finds
the
mind
Naked
,
and
unprepossessed
with
any
former
Notions
,
and
so
easily
and
insensibly
gains
upon
the
Assent
,
grows
up
with
it
,
and
incorporates
into
it
.
But
in
persons
adult
,
and
already
possessed
with
other
Notions
of
Religion
,
the
understanding
cannot
be
brought
to
quit
these
,
and
to
change
them
for
new
,
but
by
great
Consideration
and
examination
of
the
Truth
and
firmness
of
the
one
,
and
comparing
them
with
the
flaws
and
weakness
of
the
other
.
Which
cannot
be
done
without
some
Labour
and
Intention
of
the
mind
,
and
the
thoughts
dwelling
a
considerable
time
,
upon
the
Survey
and
Discussion
of
each
Particular
.
Secondly
,
the
other
thing
to
be
considered
,
is
;
That
in
this
great
Work
,
the
Understanding
is
chiefly
at
the
disposal
of
the
will
.
For
though
it
is
not
in
the
Power
of
the
Will
,
directly
either
to
cause
or
hinder
the
Assent
of
the
Understanding
to
a
thing
proposed
,
and
duly
set
before
it
,
yet
it
is
antecedently
in
the
power
of
the
Will
,
to
apply
the
understanding
faculty
to
,
or
to
take
it
off
from
the
consideration
of
those
Objects
,
to
which
,
without
such
a
Previous
consideration
,
it
cannot
yeild
its
Assent
.
For
all
assent
presupposes
a
simple
apprehension
or
knowledge
of
the
Terms
of
the
Proposition
to
be
assented
to
.
But
unless
the
Understanding
imploy
and
exercise
its
cognitive
,
or
Apprehensive
Power
about
these
Terms
,
there
can
be
no
actual
Apprehension
of
them
.
And
the
Understanding
,
as
to
the
Exercise
of
this
Power
,
is
subject
to
the
command
of
the
Will
,
though
as
to
the
Specifick
nature
of
its
Acts
it
is
determined
by
the
Object
.
As
for
instance
;
My
Understanding
cannot
assent
to
this
Proposition
,
That
Iesus
Christ
is
the
Son
of
God
;
but
it
must
first
consider
,
and
so
apprehend
,
what
the
Terms
and
Parts
of
it
are
,
and
what
they
signifie
.
And
this
cannot
be
done
,
if
my
will
be
so
Slothfully
,
Worldly
,
or
Voluptuously
disposed
,
as
never
to
suffer
me
at
all
to
think
of
them
;
but
perpetually
to
carry
away
,
and
apply
my
mind
to
other
things
.
Thus
far
is
the
Understanding
at
the
Disposal
of
the
will
.
Now
these
two
considerations
being
premised
:
namely
,
That
Persons
grown
up
in
the
Belief
of
any
Religion
,
cannot
change
that
for
another
,
without
applying
their
Understanding
duly
to
consider
and
compare
both
:
and
then
,
That
it
is
in
the
power
of
the
Will
,
whether
it
will
suffer
the
Understanding
thus
to
dwell
upon
such
Objects
,
or
no.
From
these
two
,
I
say
,
we
have
the
true
Philosophy
and
Reason
of
the
Pharisees
Unbelief
:
For
they
could
not
relinquish
their
Judaism
,
and
embrace
Christianity
,
without
considering
,
weighing
and
collating
both
Religions
:
and
this
their
Understanding
could
not
apply
to
,
if
it
were
diverted
,
and
took
off
by
their
Will
;
and
their
Will
would
be
sure
to
divert
and
take
it
off
,
being
wholly
possessed
and
governed
by
their
Covetousness
and
Ambition
,
which
perfectly
abhorr'd
the
Precepts
of
such
a
Doctrine
.
And
this
is
the
very
Account
,
that
our
Saviour
himself
gives
of
this
matter
,
in
Iohn
5.44
.
How
can
ye
believe
(
says
he
)
who
receive
honour
One
of
Another
?
He
lookt
upon
it
as
a
thing
morally
impossible
,
for
Persons
infinitely
Proud
and
Ambitious
,
to
frame
their
minds
to
an
Impartial
,
unbyassed
Consideration
of
a
Religion
that
taught
nothing
but
Self-denial
,
and
the
Cross
;
That
Humility
was
honour
,
and
that
the
Higher
men
Climb'd
,
the
further
they
were
from
Heaven
.
They
could
not
with
patience
so
much
as
think
of
it
;
and
therefore
,
you
may
be
sure
,
would
never
assent
to
it
.
And
again
,
when
Christ
discoursed
to
them
of
Alms
,
and
a
pious
distribution
of
the
goods
and
riches
of
this
World
in
Luke
16.
it
is
said
in
the
14.
v.
That
the
Pharisees
who
were
Covetous
,
heard
all
those
things
and
derided
him
.
Charity
and
Liberality
is
a
Paradox
to
the
Covetous
.
The
Doctrine
that
teaches
Alms
,
and
the
Persons
that
need
them
are
by
such
equally
sent
packing
.
Tell
a
Miser
of
Bounty
to
a
friend
,
or
Mercy
to
the
Poor
,
and
point
him
out
his
Duty
with
an
Evidence
,
as
bright
and
piercing
as
the
Light
,
yet
he
will
not
understand
it
,
but
shuts
his
Eyes
as
close
as
he
does
his
hands
,
and
resolves
not
to
be
Convinced
.
In
both
these
Cases
,
there
is
an
Incurable
Blindness
caused
by
a
Resolution
not
to
see
:
And
to
all
intents
and
purposes
,
he
,
who
will
not
open
his
eyes
,
is
for
the
present
as
Blind
,
as
he
that
cannot
.
And
thus
I
have
done
with
the
third
thing
proposed
,
and
shown
what
was
the
true
Cause
of
the
Pharisees
disbelief
of
Christ's
Doctrine
.
It
was
the
Predominance
of
those
two
great
Vices
over
their
Will
,
their
Covetousness
,
and
Ambition
.
Pass
we
now
to
the
Fourth
and
Last
,
Which
is
to
shew
,
That
a
Pious
and
well
disposed
Mind
attended
with
a
readiness
to
obey
the
known
will
of
God
,
is
the
surest
and
best
Means
to
enlighten
the
Understanding
to
a
belief
of
Christianity
.
That
it
is
so
,
will
appear
upon
a
double
Account
.
First
,
upon
the
Account
of
God's
goodness
,
and
the
method
of
its
dealing
with
the
Souls
of
men
:
which
is
,
to
reward
every
degree
of
sincere
obedience
to
his
will
,
with
a
further
discovery
of
it
.
I
understand
more
than
the
Ancients
,
says
David
,
Psalm
119.100
.
verse
.
But
how
did
he
attain
to
such
an
Excellency
of
understanding
?
was
it
by
longer
Study
,
or
a
greater
quickness
and
felicity
of
Parts
,
than
was
in
those
before
him
.
No
;
he
gives
the
Reason
in
the
next
Words
:
It
was
because
I
keep
thy
Statutes
.
He
got
the
start
of
them
in
point
of
Obedience
,
and
thereby
out
stript
them
at
length
in
point
of
Knowledge
.
And
who
in
old
time
were
the
men
of
Extraordinary
Revelations
,
but
those
who
were
also
men
of
Extraordinary
Piety
?
who
were
made
Privy
to
the
Secrets
of
Heaven
,
and
the
Hidden
will
of
the
Almighty
,
but
such
as
performed
his
Revealed
will
at
an
higher
rate
of
Strictness
than
the
rest
of
the
World
?
They
were
the
Enochs
,
the
Abrahams
,
the
Elijahs
,
and
the
Daniels
;
such
as
the
Scripture
remarkably
testifies
of
that
they
walked
with
God
.
And
surely
,
he
that
walks
with
Another
,
is
in
a
likelier
way
to
know
and
understand
his
mind
,
than
He
,
that
follows
him
at
a
distance
.
Upon
which
account
,
the
Learned
Jews
still
made
this
one
of
the
Ingredients
that
went
to
Constitute
a
Prophet
,
that
he
should
be
perfectus
in
moralibus
:
A
Person
of
exact
Morals
and
unblameable
in
his
Life
.
The
gift
of
Prophecy
being
a
Ray
of
such
a
light
,
as
never
darts
it self
upon
a
Dunghill
.
And
what
I
here
observe
occasionally
of
extraordinary
Revelation
,
and
Prophecy
,
will
by
Analogy
and
due
Proportion
extend
even
to
those
Communications
of
God's
Will
,
that
are
requisite
to
mens
Salvation
.
An
honest
,
hearty
simplicity
,
and
proneness
to
do
all
that
a
man
knows
of
God's
Will
,
is
the
ready
,
certain
,
and
infallible
way
to
know
more
of
it
.
For
I
am
sure
it
may
be
said
of
the
practical
knowledge
of
Religion
,
that
to
him
that
hath
shall
be
given
,
and
he
shall
have
more
abundantly
.
I
dare
not
,
I
confess
,
joyn
in
that
bold
Assertion
of
some
,
that
Facienti
quod
in
se
est
,
Deus
nec
debet
,
nec
potest
denegare
Gratiam
.
Which
indeed
,
is
no
less
than
a
direct
contradiction
in
the
very
Terms
:
for
if
Deus
debet
,
then
id
quod
debetur
non
est
gratia
:
there
being
a
perfect
inconsistency
between
that
which
is
of
Debt
,
and
that
which
is
of
free
Gift
.
And
therefore
leaving
the
non
debet
,
and
the
non
potest
,
to
those
,
that
can
bind
and
loose
the
Almighty
at
their
pleasure
;
so
much
I
think
,
we
may
pronounce
safely
in
this
matter
;
That
the
goodness
and
mercy
of
God
is
such
,
that
he
never
deserts
a
sincere
Person
,
nor
suffers
any
one
that
shall
live
(
even
according
to
these
measures
of
sincerity
)
up
to
what
he
knows
,
to
perish
for
want
of
any
Knowledge
necessary
,
and
what
is
more
,
sufficient
,
to
save
him
.
If
any
one
should
here
say
:
Were
there
then
none
living
up
to
these
measures
of
sincerity
,
amongst
the
Heathen
?
and
if
there
were
,
did
the
goodness
of
God
afford
such
persons
Knowledge
enough
to
save
them
?
My
answer
is
according
to
that
of
St.
Paul
,
I
judge
not
those
that
are
without
the
Church
;
they
stand
or
fall
to
their
own
Master
:
I
have
nothing
to
say
of
them
.
Secret
things
belong
to
God
,
it
becomes
us
to
be
thankfull
to
God
,
and
charitable
to
Men.
Secondly
,
A
pious
and
well-disposed
Will
is
the
readiest
means
to
enlighten
the
Understanding
to
a
Knowledge
of
the
Truth
of
Christianity
,
upon
the
account
of
a
Natural
Efficiency
;
for
as
much
as
a
Will
so
disposed
will
be
sure
to
engage
the
mind
in
a
severe
Search
into
the
great
and
concerning
Truths
of
Religion
:
nor
will
it
only
engage
the
mind
in
such
a
Search
;
but
it
will
also
accompany
that
Search
with
two
Dispositions
,
directly
tending
to
,
and
principally
productive
of
,
the
Discoveries
of
Truth
;
namely
,
Diligence
,
and
Impartiality
.
And
,
1.
for
the
Diligence
of
the
Search
.
Diligence
is
the
great
Harbinger
of
Truth
;
which
rarely
takes
up
in
any
mind
,
till
that
has
gone
before
,
and
made
room
for
it
.
It
is
a
steady
,
constant
and
pertinacious
Study
,
that
naturally
leads
the
Soul
into
the
Knowledge
of
that
,
which
at
first
seemed
lockt
up
from
it
.
For
this
keeps
the
Understanding
long
in
Converse
with
an
object
,
and
long
Converse
brings
Acquaintance
.
Frequent
Consideration
of
a
Thing
wears
off
the
strangeness
of
it
;
and
shews
it
in
its
several
lights
and
various
ways
of
Appearance
to
the
View
of
the
Mind
.
Truth
is
a
great
Strong-hold
,
barr'd
and
fortified
by
God
and
Nature
;
and
Diligence
is
properly
the
Understanding's
laying
siege
to
it
:
So
that
,
as
in
a
Kind
of
Warfare
;
it
must
be
perpetually
upon
the
Watch
;
observing
all
the
Avenues
and
Passes
to
it
,
and
accordingly
making
its
Approaches
.
Sometimes
it
thinks
it
gains
a
point
;
and
presently
again
,
it
finds
it self
baffled
and
beaten
off
:
yet
still
it
renews
the
on-set
;
attacks
the
Difficulty
a
fresh
;
plants
this
reasoning
and
that
Argument
,
this
consequence
and
that
distinction
,
like
so
many
intellectual
Batteries
,
till
at
length
it
forces
a
Way
and
Passage
into
the
obstinate
enclosed
Truth
,
that
so
long
withstood
,
and
defied
all
its
Assaults
.
The
Jesuits
have
a
Saying
common
amongst
them
,
touching
the
Institution
of
Youth
(
in
which
their
chief
Strength
and
Talent
lies
)
that
Vexatio
dat
intellectum
.
As
when
the
mind
casts
,
and
turns
it self
restlesly
from
one
thing
to
another
,
strains
this
Power
of
the
Soul
to
apprehend
,
that
to
judge
,
another
to
divide
,
a
fourth
to
remember
:
thus
tracing
out
the
nice
and
scarce
observable
Difference
of
some
things
,
and
the
real
Agreement
of
others
,
till
at
length
it
brings
all
the
Ends
of
a
long
and
various
Hypothesis
together
;
sees
how
one
part
coheres
with
and
depends
upon
another
;
and
so
clears
off
all
the
appearing
Contrarieties
and
Contradictions
,
that
seemed
to
lie
cross
and
uncouth
,
and
to
make
the
whole
unintelligible
.
This
is
the
Laborious
and
Vexatious
Inquest
that
the
Soul
must
make
after
Science
.
For
Truth
,
like
a
stately
Dame
,
will
not
be
seen
,
nor
shew
her self
at
the
first
Visit
,
nor
match
with
the
Understanding
upon
an
ordinary
Courtship
or
Address
.
Long
and
tedious
Attendances
must
be
given
,
and
the
hardest
Fatigues
endured
,
and
digested
:
nor
did
ever
the
most
pregnant
Wit
in
the
World
bring
forth
any
thing
great
,
lasting
,
and
considerable
,
without
some
Pain
and
Travail
,
some
Pangs
and
Throwes
before
the
Delivery
.
Now
all
this
,
that
I
have
said
,
is
to
shew
the
force
of
Diligence
in
the
investigation
of
Truth
,
and
particularly
of
the
Noblest
of
all
Truths
,
which
is
that
of
Religion
.
But
then
,
as
Diligence
is
the
great
Discoverer
of
Truth
,
so
is
the
Will
the
great
Spring
of
Diligence
.
For
no
man
can
heartily
search
after
that
,
which
he
is
not
very
desirous
to
find
.
Diligence
is
to
the
Understanding
,
as
the
Whetstone
to
the
Razor
;
but
the
Will
is
the
Hand
,
that
must
apply
one
to
the
other
.
What
makes
many
men
so
strangely
immerse
themselves
,
some
in
Chymical
,
and
some
in
Mathematical
Enquiries
,
but
because
they
strangely
love
the
things
they
labour
in
?
Their
intent
Study
gives
them
Skill
and
Proficiency
;
and
their
particular
affection
to
these
Kinds
of
Knowledge
,
puts
them
upon
such
Study
.
Accordingly
,
let
there
be
but
the
same
Propensity
,
and
Bent
of
Will
to
Religion
,
and
there
will
be
the
same
sedulity
and
indefatigable
Industry
in
mens
Enquiry
into
it
.
And
then
,
in
the
Natural
course
of
things
,
the
consequent
of
a
sedulous
Seeking
is
finding
,
and
the
fruit
of
Enquiry
is
Information
.
Secondly
,
A
pious
and
well
disposed
Will
gives
not
only
Diligence
,
but
also
Impartiality
to
the
Understanding
,
in
its
Search
into
Religion
;
which
is
as
absolutely
Necessary
to
give
success
to
our
Enquiries
into
Truth
,
as
the
former
:
It
being
scarce
possible
for
that
man
to
hit
the
Mark
,
whose
Eye
is
still
glancing
upon
something
beside
it
.
Partiality
is
properly
the
Understanding's
judging
according
to
the
Inclination
of
the
Will
and
Affections
,
and
not
according
to
the
Exact
Truth
of
things
,
or
the
Merits
of
the
Cause
before
it
.
Affection
is
still
a
Briber
of
the
Judgment
;
and
it
is
hard
for
a
man
to
admit
a
Reason
against
the
Thing
he
loves
;
or
to
confess
the
force
of
an
Argument
against
an
Interest
.
In
this
case
,
he
prevaricates
with
his
own
Understanding
,
and
cannot
seriously
and
sincerely
set
his
mind
to
consider
the
Strength
,
to
poise
the
Weight
,
and
to
discern
the
Evidence
of
the
clearest
and
best
Argumentations
,
where
they
would
conclude
against
the
Darling
of
his
Desires
.
For
still
,
that
beloved
thing
possesses
,
and
even
engrosses
him
;
and
like
a
Colour'd
Glass
before
his
Eyes
,
casts
its
own
Colour
and
Tincture
upon
all
the
Images
and
Idea's
of
things
that
pass
from
the
Fancy
to
the
Understanding
:
and
so
absolutely
does
it
sway
that
,
that
if
a
strange
irresistible
Evidence
of
some
unacceptable
Truth
should
chance
to
surprise
and
force
Reason
to
assent
to
the
Premises
,
Affection
would
yet
step
in
at
last
,
and
make
it
quit
the
Conclusion
.
Upon
which
Account
,
Socinus
,
and
his
followers
state
the
Reason
of
a
man's
believing
or
embracing
Christianity
,
upon
the
Natural
goodness
or
Vertuous
disposition
of
his
mind
,
which
they
sometimes
call
Naturalis
Probitas
,
and
sometimes
Animus
in
Virtutem
Pronus
.
For
(
say
they
)
the
whole
Doctrine
of
Christianity
teaches
nothing
,
but
what
is
perfectly
sutable
to
,
and
coincident
with
,
the
Ruling
Principles
that
a
vertuous
,
and
well
inclined
man
is
Acted
by
;
and
with
the
main
Interest
,
that
he
proposes
to
himself
.
So
that
,
as
soon
as
ever
it
is
declared
to
such
an
one
,
he
presently
closes
in
,
accepts
,
and
complies
with
it
.
As
a
prepared
Soil
eagerly
takes
in
,
and
firmly
retains
such
seed
or
plants
,
as
particularly
agree
with
it
.
With
ordinary
minds
,
such
,
as
much
the
greatest
part
of
the
World
are
,
't
is
the
Sutableness
,
not
the
Evidence
of
a
Truth
,
that
makes
it
to
be
assented
to
.
And
it
is
seldom
,
that
any
thing
practically
convinces
a
Man
,
that
does
not
please
him
first
.
If
you
would
be
sure
of
him
,
you
must
inform
,
and
gratifie
him
too
.
But
now
,
Impartiality
strips
the
mind
of
prejudice
and
passion
,
keeps
it
tight
and
even
from
the
Byass
of
Interest
and
Desire
;
and
so
presents
it
like
a
Rasa
Tabula
equally
disposed
to
the
Reception
of
all
Truth
.
So
that
the
Soul
lies
prepared
,
and
open
to
entertain
it
;
and
prepossessed
with
Nothing
that
can
oppose
,
or
thrust
it
out
.
For
where
Diligence
opens
the
Door
of
the
Understanding
,
and
Impartiality
keeps
it
,
Truth
is
sure
to
find
both
an
Entrance
and
a
Welcome
too
.
And
thus
I
have
done
with
the
fourth
and
last
General
thing
proposed
,
and
Proved
by
Argument
,
that
a
Pious
and
well-disposed
Mind
,
attended
with
a
Readiness
to
obey
the
known
Will
of
God
,
is
the
surest
and
best
Means
to
enlighten
the
Understanding
to
a
Belief
of
Christianity
.
Now
,
from
the
foregoing
particulars
,
by
way
of
Use
,
we
may
collect
these
two
things
.
First
,
The
true
Cause
of
that
Atheism
,
that
Scepticism
and
Cavilling
at
Religion
,
that
we
see
,
and
have
cause
to
lament
in
too
many
in
these
days
.
It
is
not
from
any
thing
weak
or
wanting
in
our
Religion
to
support
,
and
enable
it
to
look
the
strongest
Arguments
,
and
the
severest
and
most
Controlling
Reason
in
the
face
.
But
men
are
Atheistical
,
because
they
are
first
Vitious
;
and
question
the
Truth
of
Christianity
,
because
they
hate
the
Practice
.
And
therefore
,
that
they
may
seem
to
have
some
Pretence
,
and
Colour
to
sin
on
freely
,
and
to
surrender
up
themselves
wholly
to
their
Sensuality
,
without
any
Imputation
upon
their
judgment
,
and
to
quit
their
morals
,
without
any
discredit
to
their
Intellectuals
,
they
fly
to
several
stale
,
trite
,
pitifull
Objections
and
Cavils
,
some
against
Religion
in
general
,
and
some
against
Christianity
in
particular
,
and
some
against
the
very
first
Principles
of
Morality
,
to
give
them
some
poor
Credit
and
Countenance
in
the
pursuit
of
their
bruitish
Courses
.
Few
practical
Errors
in
the
world
are
embraced
upon
the
Stock
of
Conviction
,
but
Inclination
:
For
though
indeed
the
judgment
may
err
upon
the
account
of
Weakness
,
yet
where
there
is
one
Error
that
enters
in
at
this
door
,
ten
are
lett
into
it
through
the
Will.
That
for
the
most
part
being
set
upon
those
things
,
which
Truth
is
a
direct
obstacle
to
the
Enjoyment
of
;
and
where
both
cannot
be
had
,
a
man
will
be
sure
to
buy
his
Enjoyment
,
though
he
pays
down
Truth
for
the
purchase
.
For
in
this
case
,
the
further
from
Truth
,
the
further
from
Trouble
.
Since
Truth
shows
such
an
one
,
what
he
is
unwilling
to
see
,
and
tells
him
what
he
hates
to
hear
.
They
are
the
same
beams
that
shine
and
enlighten
,
and
are
apt
to
scorch
too
:
and
it
is
impossible
for
a
man
engaged
in
any
wicked
way
,
to
have
a
clear
understanding
of
it
,
and
a
quiet
mind
in
it
together
.
But
these
Sons
of
Epicurus
,
both
for
Voluptuousness
,
and
Irreligion
also
,
(
as
it
is
hard
to
support
the
former
without
the
latter
)
these
,
I
say
,
rest
not
here
;
but
(
if
you
will
take
them
at
their
word
;
)
they
must
also
pass
for
the
only
Wits
of
the
Age
;
though
greater
Arguments
I
am
sure
may
be
produced
against
this
,
than
any
they
can
alledge
against
the
most
improbable
Article
of
Christianity
.
But
heretofore
the
Rate
and
Standard
of
Wit
was
very
different
from
what
it
is
now-a-days
.
No
man
was
then
accounted
a
Wit
for
speaking
such
things
,
as
deserved
to
have
the
Tongue
cut
out
that
spake
them
.
Nor
did
any
man
pass
for
a
Philosopher
,
or
a
man
of
depth
,
for
talking
atheistically
;
or
a
man
of
Parts
for
imploying
them
against
that
God
that
gave
them
.
For
then
,
the
World
was
generally
better
enclined
;
Vertue
was
in
so
much
Reputation
,
as
to
be
pretended
to
at
least
.
And
Vertue
,
whether
in
a
Christian
,
or
in
an
Infidel
,
can
have
no
Interest
to
be
served
either
by
Atheism
or
Infidelity
.
For
which
Cause
,
could
we
but
prevail
with
the
greatest
Debauchees
amongst
us
to
change
their
Lives
,
we
should
find
it
no
very
hard
matter
to
change
their
Judgments
.
For
notwithstanding
all
their
talk
of
Reason
and
Philosophy
,
which
(
God
knows
)
they
are
deplorably
strangers
to
;
and
those
unanswerable
Doubts
,
and
Difficulties
,
which
,
over
their
Cups
or
their
Coffee
,
they
pretend
to
have
against
Christianity
;
persuade
but
the
Covetous
man
not
to
deifie
his
money
;
the
Proud
man
not
to
adore
himself
;
the
Lascivious
man
to
throw
off
his
lewd
amours
;
the
Intemperate
man
to
abandon
his
revels
;
and
so
for
any
other
vice
,
that
is
apt
to
abuse
and
pervert
the
mind
of
man
;
and
I
dare
undertake
,
that
all
their
Giant-like
objections
against
Christian
Religion
shall
presently
vanish
and
quit
the
field
.
For
he
that
is
a
good
man
,
is
three
quarters
of
his
way
towards
the
being
a
good
Christian
,
wheresoever
he
lives
,
or
whatsoever
he
is
called
.
Secondly
,
In
the
next
place
,
we
learn
from
hence
the
most
effectual
way
and
means
of
proficiency
and
growth
in
the
Knowledge
of
the
great
and
profound
Truths
of
Religion
;
and
how
to
make
us
all
not
only
good
Christians
,
but
also
expert
Divines
.
It
is
a
knowledge
,
that
men
are
not
so
much
to
study
,
as
to
live
themselves
into
.
A
knowledge
that
passes
into
the
Head
through
the
Heart
.
I
have
heard
of
some
,
that
in
their
latter
years
,
through
the
feebleness
of
their
Limbs
,
have
been
forced
to
study
upon
their
knees
:
and
I
think
it
might
well
become
the
youngest
,
and
the
strongest
,
to
doe
so
too
.
Let
them
daily
and
incessantly
pray
to
God
for
his
Grace
;
and
if
God
gives
grace
,
they
may
be
sure
that
knowledge
will
not
stay
long
behind
.
Since
it
is
the
same
Spirit
and
Principle
,
that
purifies
the
Heart
,
and
clarifies
the
Understanding
.
Let
all
their
Enquiries
into
the
deep
and
mysterious
points
of
Theology
be
begun
and
carried
on
with
fervent
Petitions
to
God
;
that
he
would
dispose
their
minds
to
direct
all
their
Skill
and
Knowledge
to
the
Promotion
of
a
good
life
,
both
in
themselves
and
others
;
that
he
would
use
all
their
Noblest
Speculations
,
and
most
Refined
Notions
,
only
as
Instruments
,
to
move
,
and
set
a
Work
the
great
Principles
of
Actions
,
the
Will
,
and
the
Affections
;
that
he
would
convince
them
of
the
Infinite
Vanity
and
uselessness
of
all
that
Learning
that
makes
not
the
Possessor
of
it
a
Better
man
:
that
He
would
keep
them
from
those
Sins
that
may
grieve
and
provoke
his
holy
Spirit
,
the
fountain
of
all
true
light
and
knowledge
,
to
withdraw
from
them
;
and
so
seal
them
up
under
Darkness
,
Blindness
,
and
Stupidity
of
mind
.
For
where
the
Heart
is
bent
upon
,
and
held
under
the
power
of
any
vicious
Course
,
though
Christ
himself
should
take
the
contrary
Vertue
for
his
Doctrine
,
and
doe
a
miracle
before
such
an
ones
Eyes
,
for
its
Application
;
yet
he
would
not
Practically
gain
his
Assent
,
but
the
Result
of
all
would
end
in
a
non
persuadebis
etiamsi
persuaseris
.
Few
Consider
,
what
a
Degree
of
Sottishness
,
and
Confirmed
Ignorance
men
may
sin
themselves
into
.
This
was
the
case
of
the
Pharisees
.
And
no
doubt
,
but
this
very
Consideration
also
gives
us
the
true
Reason
and
full
Explication
of
that
notable
and
strange
passage
of
Scripture
,
in
Luke
16.
and
the
last
verse
:
That
if
men
will
not
hear
Moses
and
the
Prophets
,
neither
will
they
be
persuaded
,
though
one
rose
from
the
Dead
.
That
is
,
where
a
strong
,
inveterate
Love
of
Sin
,
has
made
any
Doctrine
or
Proposition
,
wholly
unsutable
to
the
Heart
;
no
Argument
,
or
Demonstration
,
no
nor
miracle
whatsoever
,
shall
be
able
to
bring
the
Heart
cordially
to
close
with
and
receive
it
.
Whereas
on
the
Contrary
;
if
the
Heart
be
piously
disposed
,
the
Natural
goodness
of
any
Doctrine
is
enough
to
vouch
for
the
Truth
of
it
:
for
the
Sutableness
of
it
will
endear
it
to
the
Will
,
and
by
endearing
it
to
the
Will
,
will
naturally
slide
it
into
the
Assent
also
.
For
in
Morals
,
as
well
as
in
Metaphysicks
,
there
is
nothing
really
good
,
but
has
a
Truth
Commensurate
to
its
Goodness
.
The
Truths
of
Christ
crucified
are
the
Christians
Philosophy
,
and
a
good
life
is
the
Christians
Logick
;
that
great
Instrumental
introductive
Art
,
that
must
guide
the
mind
into
the
former
.
And
where
a
long
Course
of
Piety
,
and
close
Communion
with
God
has
purged
the
Heart
,
and
rectified
the
Will
,
and
made
all
things
ready
for
the
Reception
of
God's
Spirit
:
Knowledge
will
break
in
upon
such
a
Soul
,
like
the
Sun
shining
in
his
full
might
,
with
such
a
Victorious
light
,
that
nothing
shall
be
able
to
resist
it
.
If
now
at
length
,
some
should
object
here
;
that
from
what
has
been
delivered
,
it
will
follow
,
That
the
most
Pious
men
are
still
the
most
Knowing
;
which
yet
seems
contrary
to
common
Experience
and
observation
:
I
answer
,
That
as
to
all
things
directly
conducing
,
and
necessary
to
Salvation
,
there
is
no
doubt
,
but
they
are
so
:
as
the
meanest
common
Souldier
,
that
has
fought
often
in
an
Army
,
has
a
truer
and
better
knowledge
of
War
,
than
He
that
has
read
and
writ
whole
Volumes
of
it
,
but
never
was
in
any
Battel
.
Practical
Sciences
are
not
to
be
learnt
,
but
in
the
way
of
Action
.
It
is
Experience
that
must
give
Knowledge
in
the
Christian
Profession
,
as
well
as
in
all
others
.
And
the
Knowledge
drawn
from
Experience
,
is
quite
of
another
Kind
from
that
which
flows
from
Speculation
,
or
Discourse
.
It
is
not
the
Opinion
,
but
the
Path
of
the
Iust
,
that
,
the
wisest
of
men
tells
us
,
Shines
more
and
more
unto
a
perfect
Day
.
The
Obedient
,
and
the
men
of
Practice
are
those
Sons
of
Light
,
that
shall
outgrow
all
their
doubts
and
ignorances
,
that
shall
ride
upon
these
Clouds
,
and
triumph
over
their
present
Imperfections
;
till
Persuasion
pass
into
Knowledge
,
and
Knowledge
advance
into
Assurance
,
and
all
come
at
length
to
be
Compleated
in
the
Beatifick
Vision
,
and
a
Full
Fruition
of
those
Joys
,
which
God
has
in
Reserve
for
them
,
whom
by
his
Grace
he
shall
prepare
for
Glory
.
To
which
God
Infinitely
Wise
,
Holy
,
and
Iust
,
he
rendred
and
ascribed
,
as
is
most
due
,
all
Praise
,
Might
,
Majesty
and
Dominion
,
both
now
and
for
evermore
.
Amen
.
FINIS
.
SIX
SERMONS
PREACHED
By
Robert
South
,
D.
D.
Never
before
Printed
.
LONDON
,
Printed
by
I.
H.
for
Thomas
Bennet
at
the
Half
Moon
in
St.
Paul's
Church-yard
,
1692.
SIX
SERMONS
Preached
upon
Several
Occasions
.
A
SERMON
Preached
at
the
Consecration
of
a
Chapel
,
1667.
PREFACE
.
AFter
the
happy
expiration
of
those
Times
,
which
had
Reformed
so
many
Churches
to
the
ground
,
and
in
which
men
used
to
express
their
Honour
to
God
and
their
Allegiance
to
their
Prince
the
same
way
,
demolishing
the
Palaces
of
the
One
,
and
the
Temples
of
the
Other
,
it
is
now
our
glory
and
felicity
,
that
God
has
changed
Mens
Tempers
with
the
Times
,
and
made
a
Spirit
of
Building
succeed
a
Spirit
of
Pulling
down
;
by
a
miraculous
Revolution
,
reducing
many
from
the
Head
of
a
triumphant
Rebellion
to
their
old
condition
of
Masons
,
Smiths
,
and
Carpenters
,
that
in
this
capacity
they
might
repair
what
,
as
Colonels
and
Captains
,
they
had
ruined
and
defaced
.
But
still
it
is
strange
to
see
any
Ecclesiastical
Pile
,
not
by
Ecclesiastical
cost
and
influence
,
rising
above
ground
:
especially
in
an
Age
in
which
Mens
Mouths
are
open
against
the
Church
,
but
their
hands
shut
towards
it
;
an
Age
in
which
,
respecting
the
generality
of
Men
,
we
might
as
soon
expect
Stones
to
be
made
Bread
,
as
to
be
made
Churches
.
But
the
more
Epidemical
and
prevailing
this
Evil
is
,
the
more
Honourable
are
those
who
stand
and
shine
as
Exceptions
from
the
Common
Practice
;
and
may
such
places
,
built
for
the
Divine
Worship
,
derive
an
Honour
and
a
Blessing
upon
the
Head
of
the
Builders
,
as
great
and
lasting
,
as
the
Curse
and
Infamy
that
never
fails
to
rest
upon
the
Sacrilegious
Violaters
of
them
;
and
a
greater
,
I
am
sure
,
I
need
not
,
I
cannot
wish
.
Now
the
Foundation
of
what
I
shall
Discourse
upon
the
present
Subject
and
Occasion
shall
be
laid
in
that
place
in
PSALM
LXXXVII
.
2
.
God
hath
loved
the
Gates
of
Sion
more
than
all
the
Dwellings
of
Iacob
.
THE
Comparison
here
exhibited
between
the
Love
God
bore
to
Sion
,
the
great
place
of
his
Solemn
Worship
,
and
that
which
he
bore
to
the
other
dwellings
of
Israel
,
imports
,
as
all
other
Comparisons
do
in
the
superiour
part
of
them
,
Two
things
;
Difference
and
Preheminence
:
And
accordingly
,
I
cannot
more
commodiously
and
naturally
contrive
the
prosecution
of
these
words
,
than
by
casting
the
Sence
of
them
into
these
two
Propositions
.
-
I.
That
God
bears
a
different
respect
to
places
set
apart
and
consecrated
to
his
Worship
,
from
what
he
bears
to
all
other
places
design'd
to
the
uses
of
common
life
.
-
II.
That
God
preferrs
the
Worship
paid
him
in
such
places
,
above
that
which
is
offered
him
in
any
other
places
whatsoever
.
As
to
the
former
of
these
,
This
Difference
of
Respect
,
born
by
God
to
such
places
,
from
what
he
bears
to
others
,
may
be
evinced
these
three
several
ways
.
-
1.
By
those
eminent
interposals
of
Providence
,
both
for
the
erecting
and
preserving
of
such
places
.
-
2.
By
those
Notable
Judgments
shewn
by
God
upon
the
Violaters
of
them
.
-
3.
Lastly
,
by
declaring
the
ground
and
reason
why
God
shews
such
a
different
respect
to
those
places
from
what
he
manifests
to
others
.
Of
all
which
in
their
order
.
1.
First
of
all
then
,
Those
eminent
interposals
of
the
Divine
Providence
for
the
Erecting
and
Preserving
such
places
,
will
be
One
pregnant
and
strong
Argument
to
prove
the
Difference
of
God's
respect
to
them
and
to
others
of
Common
Use.
That
Providence
that
universally
casts
its
eye
over
all
the
parts
of
the
Creation
,
is
yet
pleased
more
particularly
to
fasten
it
upon
some
.
God
made
all
the
world
that
he
might
be
worshipp'd
in
some
parts
of
the
world
;
and
therefore
in
the
first
and
most
early
times
of
the
Church
,
what
care
did
he
manifest
to
have
such
places
erected
to
his
honour
!
Iacob
he
admonished
by
a
Vision
,
as
by
a
Messenger
from
Heaven
,
to
build
him
an
Altar
,
and
then
what
awe
did
Iacob
express
to
it
!
How
dreadfull
(
says
he
)
is
this
place
,
for
surely
it
is
no
other
than
the
House
of
God
.
What
particular
inspirations
were
there
upon
Aholiab
to
fit
him
to
work
about
the
Sanctuary
!
The
Spirit
of
God
was
the
Surveyer
,
Directer
,
and
Manager
of
the
whole
business
.
But
above
all
,
how
exact
and
(
as
we
may
say
with
reverence
)
how
nice
was
God
about
the
building
of
the
Temple
!
David
,
though
a
man
of
most
intimate
converse
and
acquaintance
with
God
,
and
one
who
bore
a
Kingly
preheminence
over
others
,
no
less
in
point
of
Piety
,
than
of
Majesty
,
after
he
had
made
such
rich
,
such
vast
,
and
almost
incredible
Provision
of
Materials
for
the
building
of
the
Temple
,
yet
because
he
had
dipt
his
hands
in
blood
,
though
but
the
blood
of
God's
enemies
,
had
the
Glory
of
that
work
took
out
of
them
,
and
was
not
permitted
to
lay
a
stone
in
that
Sacred
Pile
,
but
the
whole
work
was
entirely
reserved
for
Solomon
,
a
Prince
adorned
with
those
parts
of
Mind
,
and
exalted
by
such
a
concurrence
of
all
prosperous
events
to
make
him
Glorious
and
Magnificent
,
as
if
God
had
made
it
his
business
to
build
a
Solomon
,
that
Solomon
might
build
him
an
House
.
To
which
,
had
not
God
bore
a
very
different
respect
from
what
he
bore
to
all
other
places
,
why
might
not
David
have
been
permitted
to
build
God
a
Temple
,
as
well
as
to
rear
himself
a
Palace
?
why
might
not
he
,
who
was
so
pious
as
to
design
,
be
also
so
prosperous
as
to
finish
it
?
God
must
needs
have
set
a
more
than
ordinary
esteem
upon
that
,
which
David
,
the
Man
after
his
own
heart
,
the
Darling
of
Heaven
,
and
the
most
flaming
example
of
a
vigorous
love
to
God
,
that
ever
was
,
was
not
thought
fit
to
have
an
hand
in
.
And
to
proceed
;
when
after
a
long
tract
of
time
,
the
sins
of
Israel
had
even
unconsecrated
and
profaned
that
Sacred
Edifice
,
and
thereby
robb'd
it
of
its
onely
defence
,
the
Palladium
of
God's
presence
,
so
that
the
Assyrians
laid
it
even
with
the
ground
;
yet
after
that
a
long
Captivity
and
Affliction
had
made
the
Iews
fit
again
for
so
great
a
privilege
,
as
a
publick
place
to
worship
God
in
,
how
did
God
put
it
into
the
heart
even
of
an
Heathen
Prince
,
to
promote
the
building
of
a
Second
Temple
!
How
was
the
work
undertook
and
carried
on
amidst
all
the
unlikelihoods
and
discouraging
circumstances
imaginable
!
the
Builders
holding
the
Sword
in
one
hand
,
to
defend
the
Trowel
working
with
the
other
:
yet
finish'd
and
completed
it
was
,
under
the
conduct
and
protection
of
a
peculiar
Providence
,
that
made
the
Instruments
of
that
great
design
prevalent
and
victorious
,
and
all
those
Mountains
of
Opposition
to
become
Plains
before
Zorobabel
.
And
lastly
,
when
Herod
the
Great
,
whose
Magnificence
served
him
instead
of
Piety
to
prompt
him
to
an
Action
,
if
not
in
him
Religious
,
yet
Heroick
at
least
,
thought
fit
to
pull
down
that
Temple
,
and
to
build
one
much
more
Glorious
,
and
fit
for
the
Saviour
of
the
World
to
appear
,
and
to
preach
in
.
Iosephus
in
his
15th
.
Book
of
the
Jewish
Antiquities
and
the
14th
.
Chapter
,
says
,
That
during
all
the
time
of
its
building
,
there
fell
not
so
much
as
a
Shower
to
interrupt
the
work
,
but
the
Rain
still
fell
by
night
,
that
it
might
not
retard
the
business
of
the
day
.
If
this
were
so
,
I
am
not
of
the
number
of
those
who
can
ascribe
such
great
and
strange
passages
to
Chance
,
or
satisfy
my
Reason
in
assigning
any
other
cause
of
this
,
but
the
kindness
of
God
himself
to
the
place
of
his
Worship
,
making
the
common
influences
of
Heaven
to
stop
their
course
,
and
pay
a
kind
of
Homage
to
the
Rearing
of
so
sacred
a
Structure
.
Though
I
must
confess
,
that
David's
being
prohibited
,
and
Herod
permitted
,
to
build
God
a
Temple
,
might
,
seem
strange
,
did
not
the
Absoluteness
of
God's
good
pleasure
satisfy
all
sober
minds
of
the
Reasonableness
of
God's
proceedings
,
though
never
so
strange
and
unaccountable
.
Add
to
all
this
,
that
the
extraordinary
manifestations
of
God's
Presence
were
still
in
the
Sanctuary
:
The
Cloud
,
the
Urim
and
Thummim
,
and
the
Oracular
Answers
of
God
were
graces
,
and
prerogatives
proper
,
and
peculiar
to
the
Sacredness
of
this
place
.
These
were
the
Dignities
that
made
it
(
as
it
were
)
the
Presence-Chamber
of
the
Almighty
,
the
room
of
Audience
,
where
He
declared
that
He
would
receive
and
answer
Petitions
from
all
places
under
Heaven
,
and
where
He
displayed
his
Royalty
and
Glory
.
There
was
no
Parlour
or
Dining-room
in
all
the
Dwellings
of
Iacob
that
he
vouchsafed
the
like
privileges
to
.
And
moreover
,
How
full
are
God's
expressions
to
this
purpose
!
Here
have
I
placed
my
Name
,
and
here
will
I
dwell
,
for
I
have
a
delight
therein
.
But
to
evidence
,
how
different
a
respect
God
bears
to
things
consecrated
to
his
own
Worship
,
from
what
he
bears
to
all
other
things
,
let
that
one
Eminent
passage
of
Corah
,
Dathan
,
and
Abiram
,
be
proof
beyond
all
exception
:
In
which
,
the
Censers
of
those
wretches
,
who
,
I
am
sure
,
could
derive
no
Sanctity
to
them
from
their
own
persons
;
yet
upon
this
account
,
that
they
had
been
Consecrated
by
the
offering
Incense
in
them
,
were
,
by
God's
special
command
,
sequestred
from
all
common
use
,
and
appointed
to
be
beaten
into
broad
plates
,
and
fastned
as
a
Covering
upon
the
Altar
,
Numb.
16.28
.
The
Censers
of
these
sinners
against
their
own
souls
,
let
them
make
broad
Plates
for
a
Covering
of
the
Altar
:
for
they
offered
them
before
the
Lord
,
therefore
they
are
hallowed
.
It
seems
this
one
single
Use
left
such
an
indelible
sacredness
upon
them
,
that
neither
the
Villainy
of
the
persons
,
nor
the
impiety
of
the
Design
could
be
a
sufficient
reason
to
unhallow
,
and
degrade
them
to
the
same
common
use
,
that
other
Vessels
may
be
applyed
to
.
And
the
argument
holds
equally
good
for
the
Consecration
of
places
.
The
Apostle
would
have
no
revelling
,
or
junketting
upon
the
Altar
,
which
had
been
used
,
and
by
that
use
consecrated
to
the
Celebration
of
a
more
Spiritual
,
and
Divine
Repast
.
Have
ye
not
Houses
to
Eat
and
to
Drink
in
?
or
despise
ye
the
Church
of
God
?
says
St.
Paul
,
1
Cor.
11.22
.
It
would
have
been
no
answer
to
have
told
the
Apostle
,
What
?
is
not
the
Church
Stone
and
Wood
as
well
as
other
Buildings
?
and
is
there
any
such
peculiar
sanctity
in
this
parcel
of
Brick
and
Mortar
?
and
must
God
who
,
has
declared
himself
No
respecter
of
persons
,
be
now
made
a
respecter
of
places
?
No
;
this
is
the
language
of
a
more
spiritualized
and
refined
Piety
than
the
Apostles
and
Primitive
Christians
were
acquainted
with
.
And
thus
much
for
the
first
Argument
brought
to
prove
the
different
respect
that
God
bears
to
things
and
places
consecrated
and
set
apart
to
his
own
Worship
from
what
he
bears
to
others
.
The
Second
argument
for
the
proof
of
the
same
assertion
,
shall
be
taken
from
those
remarkable
Judgments
shewn
by
God
,
upon
the
Violaters
of
things
consecrated
and
set
apart
to
Holy
Uses
.
A
Coal
(
we
know
)
snatcht
from
the
Altar
once
fired
the
Nest
of
the
Eagle
,
the
Royal
and
commanding
Bird
;
and
so
has
Sacrilege
consumed
the
Families
of
Princes
,
broke
Scepters
,
and
destroyed
Kingdoms
.
We
read
how
the
Victorious
Philistines
were
worsted
by
the
Captivated
Ark
,
which
forraged
their
Country
more
than
a
conquering
Army
;
they
were
not
able
to
cohabit
with
that
Holy
Thing
;
it
was
like
a
Plague
in
their
Bowels
and
a
Curse
in
the
midst
of
them
:
So
that
they
were
forced
to
restore
their
Prey
,
and
to
turn
their
Triumphs
into
Supplications
.
Poor
Uzzah
for
but
touching
the
Ark
,
though
out
of
Care
and
Zeal
for
its
preservation
,
was
struck
dead
with
a
blow
from
Heaven
.
He
had
no
right
to
touch
it
,
and
therefore
his
very
Zeal
was
a
Sin
,
and
his
Care
an
Usurpation
:
nor
could
the
Purpose
of
his
heart
excuse
the
Errour
of
his
hand
.
Nay
,
in
the
promulgation
of
the
Mosaick
Law
,
if
so
much
as
a
Brute
Beast
touch'd
the
mountain
,
the
Bow
of
Vengeance
was
ready
,
and
it
was
to
be
struck
through
with
a
dart
,
and
to
die
a
Sacrifice
for
a
fault
it
could
not
understand
.
But
to
give
some
higher
,
and
clearer
instances
of
the
Divine
judgments
upon
Sacrilegious
persons
.
In
1
K.
14.26
.
We
find
Shishak
King
of
AEgypt
spoiling
and
robbing
Solomon's
Temple
:
and
that
we
may
know
what
became
of
him
,
we
must
take
notice
that
Iosephus
calls
him
Susae
,
and
tells
us
that
Herodotus
calls
him
Sesostris
;
and
withal
reports
,
that
immediately
after
his
return
from
this
very
expedition
,
such
disastrous
Calamities
befell
his
Family
;
that
he
burnt
two
of
his
Children
himself
;
that
his
Brother
conspir'd
against
him
;
and
lastly
,
that
his
Son
who
succeeded
him
,
was
struck
blind
:
yet
not
so
blind
(
in
his
Understanding
at
least
)
but
that
he
saw
the
cause
of
all
these
mischiefs
,
and
thereupon
,
to
redeem
his
Father's
Sacrilege
,
gave
more
and
richer
things
to
Temples
,
than
his
Father
had
Stollen
from
them
:
Though
,
(
by
the
way
)
it
may
seem
to
be
a
strange
method
of
repairing
an
injury
done
to
the
true
God
,
by
adorning
the
Temples
of
the
false
.
See
the
same
sad
effect
of
Sacrilege
in
the
great
Nebuchadnezzar
:
He
plunders
the
Temple
of
God
,
and
we
find
the
fatal
doom
,
that
afterwards
befell
him
:
he
lost
his
Kingdom
,
and
by
a
new
unheard-of
Judgment
,
was
driven
from
the
Society
and
converse
of
Men
,
to
table
with
the
Beasts
,
and
to
graze
with
Oxen
;
the
impiety
and
inhumanity
of
his
sin
making
him
a
fitter
companion
for
them
than
for
those
,
to
whom
Religion
is
more
Natural
,
than
Reason
it self
.
And
since
it
was
his
unhappiness
to
transmit
his
sin
together
with
his
Kingdom
to
his
Son
,
while
Belshazzar
was
quaffing
in
the
sacred
Vessels
of
the
Temple
;
which
in
his
pride
he
sent
for
,
to
abuse
with
his
impious
Sensuality
,
he
sees
his
fatal
Sentence
writ
by
the
finger
of
God
,
in
the
very
midst
of
his
profane
mirth
.
And
he
stays
not
long
for
the
Execution
of
it
;
that
very
Night
losing
his
Kingdom
and
his
Life
too
.
And
that
which
makes
the
Story
direct
for
our
purpose
is
,
that
all
this
comes
upon
him
for
his
profaning
those
sacred
Vessels
.
God
himself
tells
us
so
much
by
the
mouth
of
his
Prophet
in
Dan.
5.23
.
where
this
only
sin
is
charged
upon
him
,
and
particularly
made
the
cause
of
his
sudden
,
and
utter
ruine
.
These
were
Violaters
of
the
First
Temple
;
and
those
that
prophaned
and
abused
the
Second
sped
no
better
.
And
for
this
,
take
for
instance
that
first
born
of
sin
and
Sacrilege
,
Antiochus
:
the
story
of
whose
profaning
God's
House
,
you
may
read
in
the
1.
book
of
Maccab.
1
ch.
and
you
may
read
also
at
large
what
success
he
found
after
it
,
in
the
6th
.
ch.
where
the
Author
tells
us
that
he
never
prospered
aftewards
in
any
thing
,
but
all
his
designs
were
frustrated
,
his
Captains
slain
,
his
Armies
defeated
;
and
lastly
,
himself
falls
sick
and
dies
a
miserable
death
.
And
(
which
is
most
considerable
as
to
the
present
business
)
when
all
these
Evils
befell
him
,
his
own
conscience
tells
him
,
that
it
was
even
for
this
,
that
he
had
most
Sacrilegiously
pillaged
and
invaded
God's
House
.
1
Maccab.
6.
vers.
12
,
13.
Now
I
remember
(
says
he
)
the
Evils
I
did
at
Ierusalem
,
how
I
took
the
Vessels
of
Gold
and
Silver
:
I
perceive
therefore
,
that
for
this
cause
these
Evils
are
come
upon
me
,
and
behold
I
perish
for
grief
in
a
strange
land
.
The
Sinner's
Conscience
is
for
the
most
part
the
best
Expositor
of
the
mind
of
God
,
under
any
Judgment
or
Affliction
.
Take
another
notable
instance
in
Nicanor
,
who
purposed
and
threatned
to
burn
the
Temple
,
1
Maccab.
7.35
.
and
a
curse
lights
upon
him
presently
after
:
His
great
Army
is
utterly
ruined
,
he
himself
slain
in
it
,
and
his
head
and
right
hand
cut
off
,
and
hung
up
before
Ierusalem
.
Where
two
things
are
remarkable
in
the
Text.
1.
That
he
himself
was
first
slain
,
a
thing
that
does
not
usually
;
befall
a
General
of
an
Army
.
2.
That
the
Iews
prayed
against
him
to
God
,
and
desired
God
to
destroy
Nicanor
,
for
the
injury
done
to
his
Sanctuary
only
,
naming
no
sin
else
.
And
God
ratify'd
their
Prayers
by
the
judgment
they
brought
down
upon
the
head
of
him
,
whom
they
prayed
against
.
God
stopt
his
blasphemous
Mouth
,
and
cut
off
his
sacrilegious
Hand
,
and
made
them
teach
the
world
,
what
it
was
for
the
most
potent
sinner
under
Heaven
,
to
threaten
the
Almighty
God
,
especially
in
his
own
House
;
for
so
was
the
Temple
.
But
now
,
lest
some
should
puff
at
these
instances
,
as
being
such
as
were
under
a
different
Oeconomy
of
Religion
,
in
which
God
was
more
tender
of
the
shell
,
and
ceremonious
part
of
his
Worship
,
and
consequently
not
directly
pertinent
to
ours
,
therefore
to
shew
that
all
prophanation
,
and
invasion
of
things
Sacred
,
is
an
offence
against
the
eternal
Law
of
nature
,
and
not
against
any
positive
Institution
after
a
time
to
Expire
,
we
need
not
go
many
Nations
off
,
nor
many
Ages
back
,
to
see
the
Vengeance
of
God
upon
some
Families
,
raised
upon
the
Ruines
of
Churches
,
and
enriched
with
the
spoils
of
Sacrilege
,
gilded
with
the
name
of
Reformation
.
And
for
the
most
part
,
so
unhappy
have
been
the
purchasers
of
Church-lands
,
that
the
world
is
not
now
to
seek
for
an
argument
from
a
long
experience
to
convince
it
,
that
though
in
such
purchases
,
Men
have
usually
the
cheapest
Penny-worths
,
yet
they
have
not
always
the
best
bargains
.
For
the
Holy
thing
has
stuck
fast
to
their
sides
like
a
fatal
shaft
,
and
the
Stone
has
cryed
out
of
the
Consecrated
Walls
they
have
lived
within
,
for
a
Judgment
upon
the
head
of
the
Sacrilegious
intruder
;
and
Heaven
has
heard
the
cry
,
and
made
good
the
curse
.
So
that
when
the
Heir
of
a
blasted
family
has
rose
up
and
promised
fair
,
and
perhaps
flourished
for
some
time
,
upon
the
stock
of
excellent
parts
and
great
favour
;
yet
at
length
a
Cross
event
has
certainly
met
and
stopt
him
in
the
Career
of
his
fortunes
;
so
that
he
has
ever
after
withered
and
declined
,
and
in
the
end
come
to
nothing
,
or
to
that
which
is
worse
.
So
certainly
does
that
which
some
call
blind
Superstition
,
take
aim
when
it
shoots
a
Curse
at
the
Sacrilegious
person
.
But
I
shall
not
engage
in
the
odious
task
of
recounting
the
families
,
which
this
sin
has
blasted
with
a
Curse
.
Only
,
I
shall
give
one
Eminent
instance
in
some
persons
who
had
Sacrilegiously
procured
the
Demolishing
of
some
places
consecrated
to
Holy
Uses
.
And
for
this
(
to
shew
the
world
that
Papists
can
commit
Sacrilege
as
freely
as
they
can
object
it
to
Protestants
)
it
shall
be
in
that
great
Cardinal
and
Minister
of
State
,
Woolsey
,
who
obtained
leave
of
Pope
Clement
the
7th
.
to
Demolish
40
Religious
houses
:
which
he
did
by
the
service
of
Five
men
,
to
whose
conduct
he
committed
the
effecting
of
that
business
;
every
one
of
which
came
to
a
sad
and
fatal
end
.
For
the
Pope
himself
was
ever
after
an
unfortunate
Prince
,
Rome
being
twice
taken
and
sacked
in
his
reign
,
himself
taken
Prisoner
,
and
at
length
dying
a
miserable
Death
.
Woolsey
(
as
is
known
)
incurr'd
a
Praemunire
,
forfeited
his
Honour
,
Estate
,
and
Life
,
which
he
ended
,
some
say
,
by
Poyson
;
but
certainly
in
great
Calamity
.
And
for
the
Five
Men
employed
by
him
,
two
of
them
quarrelled
,
one
of
which
was
slain
,
and
the
other
hang'd
for
it
;
the
third
drown'd
himself
in
a
Well
,
the
fourth
(
though
Rich
)
came
at
length
to
beg
his
Bread
,
and
the
fifth
was
miserably
Stabbed
to
death
at
Dublin
in
Ireland
.
This
was
the
Tragical
end
of
a
Knot
of
Sacrilegious
persons
from
highest
to
lowest
.
The
consideration
of
which
and
the
like
passages
,
one
would
think
,
should
make
men
keep
their
Fingers
off
from
the
Churches
Patrimony
,
though
not
out
of
Love
to
the
Church
,
(
which
few
men
have
)
yet
at
least
out
of
Love
to
themselves
,
which
(
I
suppose
)
few
want
.
Nor
is
that
instance
in
one
of
another
Religion
to
be
passed
over
,
(
so
near
it
is
to
the
former
passage
of
Nicanor
)
of
a
Commander
in
the
Parliament's
Rebel-Army
,
who
coming
to
Rifle
and
Deface
the
Cathedral
at
Litchfield
,
solemnly
at
the
head
of
his
Troops
,
begged
of
God
to
shew
some
remarkable
Token
of
his
approbation
,
or
dislike
of
the
work
they
were
going
about
.
Immediately
after
which
looking
out
at
a
Window
,
he
was
Shot
in
the
Forehead
by
a
Deaf
and
Dumb
man
.
And
this
was
on
St.
Chadd's
day
,
the
name
of
which
Saint
that
Church
bore
,
being
dedicated
to
God
in
memory
of
the
same
.
Where
we
see
,
that
as
he
asked
of
God
a
sign
,
so
God
gave
him
one
,
Signing
him
in
the
Forehead
,
and
that
with
such
a
mark
as
he
is
like
to
be
known
by
to
all
Posterity
.
There
is
nothing
,
that
the
United
Voice
of
all
History
proclaims
so
loud
,
as
the
certain
unfailing
Curse
,
that
has
pursued
and
overtook
Sacrilege
.
Make
a
Catalogue
of
all
the
prosperous
Sacrilegious
persons
that
have
been
from
the
beginning
of
the
world
to
this
day
,
and
I
believe
they
will
come
within
a
very
narrow
compass
,
and
be
repeated
much
sooner
than
the
Alphabet
.
Religion
claims
a
great
interest
in
the
world
,
even
as
great
as
its
Object
,
God
,
and
the
Souls
of
Men.
And
since
God
has
resolved
not
to
alter
the
course
of
Nature
;
and
upon
Principles
of
Nature
,
Religion
will
scarce
be
supported
without
the
encouragement
of
the
Ministers
of
it
;
Providence
,
where
it
loves
a
Nation
,
concerns
it self
to
own
,
and
assert
the
interest
of
Religion
,
by
blasting
the
spoilers
of
Religious
Persons
and
Places
.
Many
have
gaped
at
the
Church
Revenues
,
but
before
they
could
swallow
them
,
have
had
their
mouths
stopt
in
the
Church-yard
.
And
thus
much
for
the
Second
Argument
to
prove
the
different
respect
that
God
bears
to
things
Consecrated
to
Holy
Uses
;
namely
,
His
Signal
Judgments
upon
the
Sacrilegious
Violaters
of
them
.
3.
I
descend
now
to
the
Third
and
Last
thing
proposed
for
the
proof
of
the
first
Proposition
,
which
is
,
To
assign
the
ground
and
reason
,
why
God
shews
such
a
concern
for
these
things
.
Touching
which
we
are
to
observe
,
1.
Negatively
,
that
it
is
no
Worth
or
Sanctity
naturally
inherent
in
the
things
themselves
,
that
either
does
or
can
procure
them
this
esteem
from
God
:
for
by
Nature
all
things
have
an
equally
common
use
.
Nature
freely
and
indifferently
opens
the
bosom
of
the
Universe
to
all
Mankind
:
and
the
very
Sanctum
Sanctorum
had
originally
no
more
Sacredness
in
it
than
the
Valley
of
the
Son
of
Hinnom
,
or
any
other
place
in
Iudaea
.
Positively
therefore
,
the
sole
ground
and
reason
of
this
different
esteem
vouchsafed
by
God
to
consecrated
things
and
places
,
is
this
,
That
he
has
the
sole
property
of
them
.
It
is
a
known
Maxim
,
that
in
Deo
sunt
Iura
omnia
;
and
consequently
,
that
he
is
the
Proprietor
of
all
things
,
by
that
grand
and
transcendent
Right
founded
upon
Creation
.
Yet
notwithstanding
,
he
may
be
said
to
have
a
greater
,
because
a
sole
,
property
in
some
things
,
for
that
he
permits
not
the
use
of
them
to
Men
,
to
whom
yet
he
has
granted
the
free
use
of
all
other
things
.
Now
this
Property
may
be
founded
upon
a
double
ground
.
-
1.
God's
own
fixing
upon
,
and
institution
of
a
Place
or
Thing
,
to
his
peculiar
use
.
When
he
shall
say
to
the
Sons
of
Men
,
as
he
spoke
to
Adam
concerning
the
Forbidden
Fruit
,
Of
all
things
,
and
places
that
I
have
enrich'd
the
Universe
with
,
you
may
freely
make
use
for
your
own
occasions
:
But
as
for
this
spot
of
Ground
,
this
Person
,
this
Thing
,
I
have
selected
and
appropriated
,
I
have
enclosed
it
to
my self
and
my
own
use
;
and
I
will
endure
no
Sharer
,
no
Rival
or
Companion
in
it
.
He
that
invades
them
,
usurps
,
and
shall
bear
the
guilt
of
his
Usurpation
.
Now
,
upon
this
account
,
the
Gates
of
Sion
,
and
the
Tribe
of
Levi
,
became
God's
property
.
He
laid
his
hand
upon
them
,
and
said
,
These
are
mine
.
-
2.
The
other
ground
of
God's
sole
property
in
any
thing
or
place
,
is
the
Gift
,
or
rather
the
return
of
it
made
by
Man
to
God
:
by
which
Act
he
relinquishes
and
delivers
back
to
God
,
all
his
Right
to
the
Use
of
that
thing
,
which
before
had
been
freely
granted
him
by
God
.
After
which
Donation
,
there
is
an
absolute
change
and
alienation
made
of
the
property
of
the
thing
Given
,
and
that
as
to
the
Use
of
it
too
.
Which
being
so
alienated
,
a
man
has
no
more
to
do
with
it
,
than
with
a
thing
bought
with
another's
Money
,
or
got
with
the
sweat
of
another's
Brow
.
And
this
is
the
ground
of
God's
sole
property
in
Things
,
Persons
,
and
Places
,
now
under
the
Gospel
.
Men
by
free
Gift
consign
over
a
Place
to
the
Divine
Worship
,
and
thereby
have
no
more
right
to
apply
it
to
another
use
,
than
they
have
to
make
use
of
another
man's
goods
.
He
that
has
Devoted
himself
to
the
Service
of
God
in
the
Christian
Priesthood
,
has
given
himself
to
God
,
and
so
can
no
more
dispose
of
himself
to
another
Employment
,
than
he
can
dispose
of
a
thing
that
he
has
sold
or
freely
given
away
.
Now
in
passing
a
thing
away
to
another
by
Deed
of
Gift
,
Two
things
are
required
.
1.
A
Surrender
on
the
Giver's
part
of
all
the
property
and
right
he
has
in
the
thing
given
:
and
to
the
making
of
a
a
thing
or
place
Sacred
,
this
Surrender
of
it
by
its
right
Owner
,
is
so
Necessary
,
that
all
the
Rites
of
Consecration
used
upon
a
place
against
the
Owner's
Will
,
and
without
his
giving
up
his
property
,
make
not
that
place
Sacred
,
forasmuch
as
the
property
of
it
is
not
hereby
altered
:
and
therefore
says
the
Canonist
,
Qui
sine
voluntate
Domini
consecrat
,
reverÃ
desecrat
:
the
like
judgment
passed
that
learned
Bishop
Synesius
upon
a
place
so
consecrated
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
account
it
not
(
says
he
)
for
any
holy
thing
.
For
we
must
know
,
that
Consecration
makes
not
a
place
Sacred
,
any
more
than
Coronation
makes
a
King
,
but
only
Solemnly
declares
it
so
.
It
is
the
Gift
of
the
Owner
of
it
to
God
which
makes
it
to
be
solely
God's
,
and
consequently
Sacred
:
After
which
,
every
Violation
of
it
is
as
really
Sacrilege
,
as
to
Conspire
against
the
King
is
Treason
before
the
Solemnity
of
his
Coronation
.
And
moreover
,
as
Consecration
makes
not
a
thing
Sacred
without
the
Owner's
gift
,
so
the
Owner's
gift
of
it self
alone
makes
a
thing
Sacred
without
the
Ceremonies
of
Consecration
;
for
we
know
,
that
Tithes
and
Lands
given
to
God
are
never
,
and
Plate
,
Vestments
,
and
other
Sacred
Utensils
are
seldom
Consecrated
:
Yet
certain
it
is
,
that
after
the
Donation
of
them
to
the
Church
,
it
is
as
really
Sacrilege
,
to
steal
or
alienate
them
from
those
Sacred
Uses
,
to
which
they
were
dedicated
by
the
Donors
,
as
it
is
to
pull
down
a
Church
,
or
turn
it
into
a
Stable
.
2.
As
in
order
to
the
passing
away
a
thing
by
Gift
,
there
is
required
a
Surrender
of
all
Right
to
it
on
his
part
that
gives
;
so
there
is
required
also
an
Acceptation
of
it
on
his
part
to
whom
it
is
given
.
For
Giving
being
a
Relative
Action
(
and
so
requiring
a
Correlative
to
answer
it
)
Giving
on
one
part
transferrs
no
Property
,
unless
there
be
an
Accepting
on
the
other
:
for
as
Volenti
non
fit
Injuria
,
so
in
this
case
Nolenti
non
fit
Beneficium
.
And
if
it
be
now
asked
,
how
God
can
be
said
to
Accept
what
we
give
,
since
we
are
not
able
to
transact
with
him
in
Person
?
To
this
I
answer
,
1.
That
we
may
and
do
converse
with
God
in
Person
really
,
and
to
all
the
purposes
of
Giving
and
Receiving
,
though
not
visibly
:
For
Natural
Reason
will
evince
,
that
God
will
receive
Testimonies
of
Honour
from
his
Creatures
amongst
which
the
Homage
of
Offerings
and
the
parting
with
a
Right
,
is
a
very
great
one
.
And
where
a
Gift
is
sutable
to
the
Person
to
whom
it
is
offered
,
and
no
refusal
of
it
testified
;
silence
in
that
case
(
even
amongst
those
who
transact
visibly
and
corporally
with
one
another
)
is
,
by
the
General
voice
of
Reason
reputed
an
Acceptance
.
And
therefore
much
more
ought
we
to
conclude
that
God
accepts
of
a
thing
sutable
for
him
to
receive
,
and
for
us
to
give
,
where
he
does
not
declare
his
Refusal
and
disallowance
of
it
.
But
2dly
,
I
add
further
,
That
we
may
transact
with
God
in
the
Person
of
his
and
Christ's
Substitute
,
the
Bishop
,
to
whom
the
Deed
of
Gift
ought
,
and
uses
to
be
delivered
by
the
owner
of
the
thing
given
,
in
a
formal
Instrument
Signed
,
Sealed
,
and
Legally
attested
by
Witnesses
,
wherein
he
resigns
up
all
his
Right
and
Property
in
the
Thing
to
be
Consecrated
.
And
the
Bishop
is
as
really
Vicarius
Christi
to
receive
this
from
us
in
Christ's
behalf
,
as
the
Levitical
Priest
was
Vicarius
Dei
to
the
Iews
to
manage
all
transactions
between
God
and
them
.
These
two
things
therefore
concurring
,
the
Gift
of
the
owner
,
and
God's
Acceptance
of
it
,
either
immediately
by
himself
,
which
we
rationally
presume
,
or
mediately
by
the
hands
of
the
Bishop
,
which
is
visibly
done
before
us
,
is
that
which
vests
the
sole
property
of
a
Thing
or
Place
in
God
.
If
it
be
now
asked
,
of
what
use
then
is
Consecration
,
if
a
thing
were
Sacred
before
it
?
I
answer
,
Of
very
much
;
even
as
much
as
Coronation
to
a
King
,
which
conferrs
no
Royal
Authority
upon
him
,
but
by
so
solemn
a
Declaration
of
it
,
imprints
a
deeper
Awe
and
Reverence
of
it
in
the
Peoples
Minds
,
a
thing
surely
of
no
small
moment
.
And
,
2dly
,
The
Bishop's
solemn
Benediction
and
Prayers
to
God
for
a
Blessing
upon
those
,
who
shall
seek
him
in
such
Sacred
places
,
cannot
but
be
supposed
a
direct
and
most
effectual
means
to
procure
a
blessing
from
God
upon
those
Persons
who
shall
address
themselves
to
him
there
,
as
they
ought
to
do
.
And
surely
this
also
Vouches
the
great
reason
of
the
Episcopal
Consecration
.
Add
to
this
in
the
3d.
place
,
that
all
who
ever
had
any
awefull
Sense
of
Religion
and
Religious
matters
(
whether
Jews
or
Christans
,
or
even
Heathens
themselves
)
have
ever
used
Solemn
Dedications
,
and
Consecrations
of
things
set
apart
,
and
designed
for
Divine
Worship
:
which
surely
could
never
have
been
so
Universally
practised
,
had
not
right
Reason
dictated
the
high
Expediency
and
great
use
of
such
Practices
.
Eusebius
(
the
Earliest
Church-Historian
)
in
the
10th
.
Book
of
his
Ecclesiastical
History
;
as
also
in
the
Life
of
Constantine
,
speaks
of
these
Consecrations
of
Churches
,
as
of
things
generally
in
use
,
and
withall
sets
down
those
Actions
particularly
,
of
which
they
consisted
,
styling
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Laws
or
Customs
of
the
Church
becoming
God
.
What
the
Greek
and
Latin
Churches
used
to
do
,
may
be
seen
in
their
Pontificals
containing
the
set
Forms
for
these
Consecrations
;
though
indeed
(
for
these
6
,
or
7
last
Centuries
)
full
of
many
tedious
,
superfluous
,
and
ridiculous
fopperies
;
setting
aside
all
which
,
if
also
our
Liturgy
had
a
set
Form
for
the
Consecration
of
Places
,
as
it
has
of
Persons
,
perhaps
it
would
be
never
the
less
Perfect
.
Now
from
what
has
been
above
discoursed
,
of
the
ground
of
God's
sole
Property
in
things
set
apart
for
his
Service
;
we
come
at
length
to
see
how
all
things
given
to
the
Church
,
Whether
Houses
,
or
Lands
,
or
Tithes
,
belong
to
Church-men
.
They
are
but
usufructuarii
,
and
have
only
the
use
of
these
things
;
the
Property
and
Fee
remaining
wholly
in
God
;
and
consequently
the
Alienating
of
them
,
is
a
robbing
of
God
.
Mal.
3.89
.
Ye
are
Cursed
with
a
Curse
,
for
ye
have
robbed
me
,
even
this
whole
Nation
,
in
Tythes
and
Offerings
.
If
it
was
God
that
was
robbed
,
it
was
God
also
that
was
the
owner
of
what
was
took
away
in
the
Robbery
:
Even
our
own
common
Law
speaks
as
much
:
For
so
says
our
Magna
Charta
,
in
the
1.
ch.
Concessimus
Deo
—
quòd
Ecclesia
Anglicana
libera
erit
,
&c.
Upon
which
words
,
that
great
Lawyer
in
his
Institutes
Comments
thus
.
When
any
thing
is
granted
for
God
,
it
is
deemed
in
Law
to
be
granted
to
God
:
and
whatsoever
is
granted
to
the
Church
for
his
Honour
,
and
the
maintenance
of
his
Service
,
is
granted
for
and
to
God
.
The
same
also
appears
from
those
Forms
of
Expression
,
in
which
the
Donation
of
Sacred
things
usually
ran
.
As
Deo
Omnipotenti
hâc
praesente
Chartâ
donavimus
,
with
the
like
.
But
most
undeniably
is
this
proved
by
this
one
Argument
:
That
in
case
a
Bishop
should
commit
Treason
,
and
Felony
,
and
thereby
forfeit
his
Estate
with
his
Life
;
yet
the
Lands
of
his
Bishoprick
become
not
forfeit
,
but
remain
still
in
the
Church
,
and
pass
intire
to
his
Successour
;
which
sufficiently
shews
that
they
were
none
of
his
.
It
being
therefore
thus
proved
,
That
God
is
the
sole
Proprietor
of
all
Sacred
things
,
or
places
;
I
suppose
his
peculiar
Property
in
them
,
is
an
abundantly
pregnant
Reason
,
of
that
Different
Respect
that
he
bears
to
them
.
For
,
is
not
the
Meum
,
and
the
Separate
Property
of
a
thing
the
great
cause
of
its
endearment
amongst
all
Mankind
?
Does
any
one
respect
a
common
,
as
much
as
he
does
his
Garden
?
or
the
Gold
that
lies
in
the
Bowels
of
a
Mine
as
much
as
that
which
he
has
in
his
purse
?
I
have
now
finish'd
the
first
Proposition
,
drawn
from
the
Words
:
Namely
,
That
God
bears
a
different
respect
to
places
set
apart
and
consecrated
to
his
Worship
,
from
what
he
bears
to
all
other
places
,
designed
to
the
uses
of
common
Life
:
And
also
shewn
the
reason
why
he
does
so
.
I
proceed
now
,
to
the
other
Proposition
,
which
is
,
That
God
preferrs
the
Worship
paid
him
,
in
such
Places
,
above
that
which
is
offered
him
in
any
other
places
whatsoever
.
And
that
for
these
Reasons
.
1.
Because
such
places
are
naturally
apt
to
excite
a
greater
Reverence
,
and
Devotion
in
the
discharge
of
Divine
Service
,
than
places
of
common
Use.
The
place
properly
reminds
a
man
of
the
Business
of
the
place
,
and
strikes
a
kind
of
awe
into
the
thoughts
,
when
they
reflect
upon
that
great
and
sacred
Majesty
they
use
to
treat
and
converse
with
there
.
They
find
the
same
Holy
consternation
upon
themselves
,
that
Iacob
did
at
his
Consecrated
Bethel
,
which
he
called
the
Gate
of
Heaven
:
And
if
such
places
are
so
,
then
surely
a
daily
expectation
at
the
Gate
,
is
the
readiest
way
to
gain
admittance
into
the
House
.
It
has
been
the
advice
of
some
Spiritual
Persons
,
that
such
as
were
able
,
should
set
apart
some
certain
place
in
their
dwellings
,
for
their
private
Devotions
only
;
which
if
they
constantly
performed
there
,
and
nothing
else
,
their
very
entrance
into
it
,
would
tell
them
what
they
were
to
doe
in
it
,
and
quickly
make
their
Chamber-thoughts
,
their
Table-thoughts
,
and
their
jolly
,
worldly
,
but
much
more
their
sinfull
thoughts
,
and
purposes
fly
out
of
their
hearts
.
For
is
there
any
man
(
whose
heart
has
not
shook
off
all
sense
of
what
is
Sacred
)
who
finds
himself
no
otherwise
affected
,
when
he
enters
into
a
Church
,
than
when
he
enters
into
his
Parlour
,
or
his
Chamber
?
if
he
does
,
for
ought
I
know
,
he
is
fitter
to
be
there
always
than
in
a
Church
.
The
mind
of
man
,
even
in
Spirituals
,
Acts
with
a
Corporeal
,
Dependance
,
and
so
is
help'd
or
hinder'd
in
its
Operations
,
according
to
the
different
Quality
of
External
Objects
that
incurr
into
the
Senses
.
And
perhaps
,
sometimes
the
sight
of
the
Altar
,
and
those
Decent
preparations
for
the
work
of
Devotion
,
may
compose
,
and
recover
the
wandring
mind
much
more
effectually
than
a
Sermon
,
or
a
rational
Discourse
.
For
these
things
in
a
manner
preach
to
the
Eye
,
when
the
Ear
is
dull
,
and
will
not
hear
,
and
the
Eye
dictates
to
the
Imagination
,
and
that
at
last
moves
the
Affections
.
And
if
these
little
impulses
set
the
great
Wheels
of
Devotion
on
work
,
the
largeness
,
and
height
of
that
shall
not
at
all
be
prejudiced
by
the
smalness
of
its
occasion
.
If
the
fire
burns
bright
and
vigorously
,
it
is
no
matter
by
what
means
it
was
at
first
kindled
:
there
is
the
same
force
,
and
the
same
refreshing
vertue
in
it
,
kindled
by
a
spark
from
a
flint
,
as
if
it
were
kindled
by
a
Beam
from
the
Sun
.
I
am
far
from
thinking
that
these
External
things
,
are
either
parts
of
our
Devotion
,
or
by
any
strength
in
themselves
direct
causes
of
it
:
but
the
grace
of
God
is
pleased
to
move
us
by
ways
sutable
to
our
Nature
,
and
so
Sanctify
these
sensible
,
inferiour
helps
to
greater
and
higher
purposes
.
And
,
since
God
has
placed
the
Soul
in
a
Body
,
where
it
receives
all
things
by
the
Ministry
of
the
outward
Senses
,
he
would
have
us
secure
these
Cinque-ports
(
as
I
may
so
call
them
)
against
the
Invasion
of
vain
thoughts
,
by
suggesting
to
them
such
Objects
as
may
prepossess
them
with
the
contrary
.
For
God
knows
,
how
hard
a
lesson
Devotion
is
,
if
the
senses
prompt
one
thing
,
when
the
heart
is
to
utter
another
.
And
therefore
let
no
man
presume
to
think
,
that
he
may
present
God
with
as
acceptable
a
Prayer
in
his
shop
,
and
much
less
in
an
Alehouse
,
or
a
Tavern
,
as
he
may
in
a
Church
,
or
in
his
Closet
:
unless
he
can
rationally
promise
himself
,
(
which
is
impossible
)
that
he
shall
find
the
same
Devout
motions
,
and
impresses
upon
his
Spirit
there
,
that
he
may
here
.
What
says
David
in
Psalm
77.13
.
Thy
way
,
O
God
,
is
in
the
Sanctuary
.
It
is
no
doubt
but
that
Holy
Person
continued
a
strict
and
most
Pious
communion
with
God
,
during
his
wandrings
upon
the
Mountains
,
and
in
the
Wilderness
;
but
still
he
found
in
himself
,
that
he
had
not
those
kindly
,
warm
meltings
upon
his
heart
,
those
raptures
and
ravishing
transports
of
Affection
,
that
he
used
to
have
in
the
fix'd
,
and
Solemn
place
of
God's
Worship
.
See
the
two
first
verses
of
the
63
Psalm
,
Entituled
,
a
Psalm
of
David
,
when
he
was
in
the
Wilderness
of
Iudah
.
How
Emphatically
,
and
Divinely
does
every
word
proclaim
the
truth
,
that
I
have
been
speaking
of
!
O
God
(
says
he
)
thou
art
my
God
,
early
will
I
seek
Thee
.
My
Soul
thirsteth
for
thee
,
my
flesh
longeth
for
thee
,
in
a
dry
and
thirsty
Land
,
where
no
water
is
,
to
see
thy
Power
and
thy
Glory
,
so
as
I
have
seen
thee
in
the
Sanctuary
.
Much
different
was
his
wish
from
that
of
our
Non-conforming
Zealots
now-a-days
,
which
expresses
it self
in
another
kind
of
Dialect
;
as
,
When
shall
I
enjoy
God
as
I
used
to
do
at
a
Conventicle
?
When
shall
I
meet
with
those
blessed
breathings
,
those
Heavenly
Hummings
,
and
Hawings
,
that
I
used
to
hear
at
a
private
meeting
,
and
at
the
end
of
a
Table
?
In
all
our
worshippings
of
God
,
we
return
him
but
what
he
first
gives
us
;
and
therefore
he
preferrs
the
service
offered
him
in
the
Sanctuary
,
because
there
he
usually
vouchsafes
more
helps
to
the
Piously
disposed
person
,
for
the
discharge
of
it
.
As
we
value
the
same
kind
of
Fruit
growing
under
one
Climate
more
than
under
another
;
because
,
under
one
it
has
a
directer
,
and
a
warmer
influence
from
the
Sun
than
under
the
other
,
which
gives
it
both
a
better
Savour
,
and
a
greater
worth
.
And
perhaps
I
should
not
want
a
further
Argument
,
for
the
confirmation
of
the
truth
discours'd
of
,
if
I
should
appeal
to
the
experience
of
many
in
this
Nation
,
who
having
been
long
bred
to
the
Decent
way
of
Divine
Service
,
in
the
Cathedrals
of
the
Church
of
England
,
were
afterwards
driven
into
foreign
Countries
where
,
though
they
brought
with
them
the
same
Sincerity
to
Church
,
yet
perhaps
they
could
not
find
the
same
enlargements
,
and
flowings
out
of
spirit
,
which
they
were
wont
to
find
here
.
Especially
in
some
Countries
,
where
their
very
Religion
smelt
of
the
Shop
;
and
their
Ruder
and
Courser
methods
of
Divine
Service
,
seemed
only
adapted
to
the
Genius
of
Trade
,
and
the
Designs
of
Parsimony
;
though
one
would
think
,
that
Parsimony
in
God's
Worship
were
the
worst
husbandry
in
the
World
,
for
fear
God
should
proportion
his
Blessings
to
such
Devotions
.
2.
The
other
Reason
why
God
preferrs
a
Worship
paid
him
in
places
solemnly
Dedicated
and
set
apart
for
that
purpose
is
,
because
in
such
places
it
is
a
more
direct
service
and
testification
of
our
Homage
to
him
.
For
surely
,
If
I
should
have
something
to
ask
of
a
great
Person
,
it
were
a
greater
respect
to
wait
upon
him
with
my
Petition
at
his
own
House
,
than
to
desire
him
to
come
and
receive
it
at
mine
.
Set
Places
,
and
Set
Hours
for
Divine
Worship
,
as
much
as
the
Laws
of
Necessity
and
Charity
permit
us
to
observe
them
,
are
but
parts
of
that
due
Reverence
that
we
owe
it
:
for
he
that
is
strict
in
observing
these
,
declares
to
the
World
that
he
accounts
his
attendance
upon
God
,
his
greatest
and
most
important
Business
:
and
surely
,
it
is
infinitely
more
reasonable
that
we
should
wait
upon
God
,
than
God
upon
us
.
We
shall
still
find
,
that
when
God
was
pleased
to
vouchsafe
his
people
a
meeting
,
he
himself
would
prescribe
the
Place
.
When
he
commanded
Abraham
to
Sacrifice
his
Only
and
Beloved
Isaac
,
the
place
of
the
Offering
was
not
left
undetermined
,
and
to
the
Offerer's
Discretion
:
But
in
Gen.
22.2
.
Get
thee
into
the
Land
of
Moriah
(
says
God
)
and
offer
him
for
a
Burnt-offering
upon
one
of
the
Mountains
that
I
shall
tell
thee
of
.
It
was
part
of
his
Sacrifice
,
not
only
What
he
should
Offer
,
but
Where
.
When
we
serve
God
in
his
own
House
,
his
Service
(
as
I
may
so
say
)
leads
all
our
other
secular
affairs
in
triumph
after
it
.
They
are
all
made
to
stoop
and
bend
the
Knee
to
Prayer
,
as
that
does
to
the
Throne
of
Grace
.
Thrice
a
year
were
the
Israelites
from
all
,
even
the
remotest
parts
of
Palaestine
,
to
go
up
to
Ierusalem
,
there
to
Worship
,
and
pay
their
Offerings
at
the
Temple
.
The
great
distance
of
some
places
from
thence
,
could
not
excuse
the
Inhabitants
from
making
their
appearance
there
,
which
the
Mosaick
Law
exacted
as
indispensable
.
Whether
or
no
they
had
Coaches
,
to
the
Temple
they
must
go
:
Nor
could
it
excuse
them
to
plead
God's
Omniscience
,
that
he
could
equally
see
,
and
hear
them
in
any
place
:
nor
yet
their
own
good
will
and
intentions
;
as
if
the
readiness
of
their
Mind
to
go
,
might
,
forsooth
,
warrant
their
Bodies
to
stay
at
home
.
Nor
lastly
,
could
the
real
danger
of
leaving
their
Dwellings
to
go
up
to
the
Temple
,
excuse
their
Journey
:
for
they
might
very
plausibly
,
and
very
rationally
have
alledged
,
That
,
during
their
absence
,
their
Enemies
round
about
them
,
might
take
that
advantage
to
invade
their
Land
.
And
therefore
,
to
obviate
this
fear
and
exception
,
which
indeed
was
built
upon
so
good
ground
,
God
makes
them
a
promise
,
which
certainly
is
as
remarkable
as
any
in
the
whole
Book
of
God
,
Exod.
34.24
.
I
will
cast
out
the
Nations
before
thee
,
neither
shall
any
man
desire
thy
Land
,
when
thou
shalt
go
up
to
appear
before
the
Lord
thy
God
thrice
in
a
year
.
While
they
were
appearing
in
God's
House
,
God
himself
engages
to
keep
and
defend
theirs
;
and
that
by
little
less
than
a
Miracle
,
putting
forth
an
over-powring
work
and
influence
upon
the
very
Hearts
and
Wills
of
Men
;
that
when
their
Opportunities
should
induce
,
their
Hearts
should
not
serve
them
,
to
annoy
their
Neighbours
.
For
surely
a
rich
Land
,
guardless
and
undefended
,
must
needs
have
been
a
double
incitement
;
and
such
an
one
,
as
might
not
only
admit
,
but
even
invite
the
Enemy
.
It
was
like
a
fruitfull
Garden
,
or
a
fair
Vineyard
without
an
Hedge
,
that
quickens
the
Appetite
to
enjoy
so
tempting
,
and
withall
so
easie
a
prize
.
But
the
great
God
,
by
ruling
mens
Hearts
,
could
,
by
consequence
,
hold
their
Hands
;
and
turn
the
very
desires
of
Interest
and
Nature
out
of
their
common
Channel
,
to
comply
with
the
Designs
of
his
Worship
.
But
now
,
had
not
God
set
a
very
peculiar
value
upon
the
Service
paid
him
in
his
Temple
,
surely
he
would
not
have
thus
(
as
it
were
)
made
himself
his
Peoples
Convoy
,
and
exerted
a
supernatural
work
to
secure
them
in
their
passage
to
it
.
And
therefore
that
Eminent
Hero
in
Religion
,
Daniel
,
when
in
the
Land
of
his
Captivity
,
he
used
to
pay
his
daily
Devotions
to
God
,
not
being
able
to
go
to
the
Temple
,
would
at
least
look
towards
it
,
advance
to
it
in
wish
and
desire
;
and
so
,
in
a
manner
,
bring
the
Temple
to
his
Prayers
,
when
he
could
not
bring
his
Prayers
to
that
.
And
now
,
what
have
I
to
do
more
,
but
to
wish
that
all
this
Discourse
may
have
that
blessed
Effect
upon
us
,
as
to
send
us
both
to
this
,
and
to
all
other
solemn
places
of
Divine
Worship
,
with
those
three
excellent
Ingredients
of
Devotion
,
Desire
,
Reverence
,
and
Confidence
!
1.
And
first
,
for
Desire
.
We
should
come
hither
,
as
to
meet
God
in
a
place
where
he
loves
to
meet
us
:
and
where
(
as
Isaac
did
to
his
Sons
)
he
gives
us
Blessings
with
Embraces
.
Many
frequent
the
Gates
of
Sion
;
but
is
it
because
they
love
them
,
and
not
rather
because
their
Interest
forces
them
,
much
against
their
Inclination
,
to
endure
them
?
Do
they
hasten
to
their
Devotions
with
that
ardor
,
and
quickness
of
Mind
,
that
they
would
to
a
lewd
Play
,
or
a
Masquerade
?
Or
do
they
not
rather
come
hither
slowly
,
sit
here
uneasily
,
and
depart
desirously
?
all
which
is
but
too
evident
a
sign
,
that
Men
repair
to
the
House
of
God
,
not
as
to
a
place
of
Fruition
,
but
of
Task
and
Trouble
;
not
to
enjoy
,
but
to
afflict
themselves
.
Secondly
,
We
should
come
full
of
Reverence
to
such
Sacred
Places
;
and
where
there
are
Affections
of
Reverence
,
there
will
be
Postures
of
Reverence
too
.
Within
Consecrated
Walls
,
we
are
more
directly
under
God's
Eye
,
who
looks
through
and
through
every
one
that
appears
before
him
,
and
is
too
jealous
a
God
to
be
affronted
to
his
Face
.
Thirdly
and
lastly
,
God's
peculiar
property
in
such
places
should
give
us
a
Confidence
in
our
Addresses
to
him
here
.
Reverence
and
confidence
are
so
far
from
being
inconsistent
,
that
they
are
the
most
direct
and
proper
qualifications
of
a
Devout
,
and
Filial
approach
to
God
.
For
where
should
we
be
so
confident
of
a
Blessing
,
as
in
the
Place
,
and
Element
of
Blessings
?
The
place
,
where
God
both
promises
and
delights
to
dispense
larger
proportions
of
his
favour
;
even
for
this
purpose
,
that
he
may
fix
a
mark
of
Honour
upon
his
Sanctuary
;
and
so
recommend
,
and
endear
it
to
the
Sons
of
men
,
upon
the
stock
of
their
own
interest
,
as
well
as
his
Glory
:
who
has
declared
himself
,
The
High
and
the
Lofty
one
that
inhabits
Eternity
,
and
dwells
not
in
houses
made
with
mens
hands
,
yet
is
pleased
to
be
present
in
the
Assemblies
of
his
Saints
.
To
whom
be
rendred
and
ascribed
as
is
most
due
,
all
Praise
,
Might
,
Majesty
,
and
Dominion
,
both
now
and
for
evermore
.
Amen
.
A
SERMON
Preached
at
WESTMINSTER-ABBEY
,
February
22.
1684
/
5.
PROVERBS
XVI
.
33
.
The
lot
is
cast
into
the
lap
,
but
the
whole
disposing
of
it
is
of
the
Lord
.
I
cannot
think
myself
engaged
from
these
words
to
discourse
of
Lots
,
as
to
their
Nature
,
Use
,
and
Allowableness
;
and
that
not
only
in
matters
of
moment
and
business
,
but
also
of
Recreation
;
which
latter
is
indeed
impugned
by
some
,
though
better
defended
by
others
;
but
I
shall
fix
only
upon
the
design
of
the
words
,
which
seems
to
be
a
declaration
of
a
Divine
Perfection
by
a
signal
instance
:
a
proof
of
the
Exactness
and
universality
of
God's
Providence
from
its
influence
upon
a
thing
of
all
others
the
most
Casual
and
fortuitous
,
such
as
is
the
Casting
of
Lots
.
A
Lot
is
properly
a
Casual
Event
purposely
applyed
to
the
Determination
of
some
doubtfull
Thing
.
Some
there
are
,
who
utterly
proscribe
the
Name
of
Chance
,
as
a
word
of
Impious
and
Profane
signification
:
and
indeed
,
if
it
be
taken
by
us
in
that
sence
,
in
which
it
was
used
by
the
Heathen
,
so
as
to
make
any
thing
Casual
,
in
respect
of
God
himself
,
their
Exception
ought
justly
to
be
admitted
.
But
to
say
a
thing
is
a
Chance
,
or
Casualty
,
as
it
relates
to
Second
Causes
,
is
not
Prophaneness
,
but
a
great
Truth
;
as
signifying
no
more
,
than
that
there
are
some
Events
,
besides
the
Knowledge
,
Purpose
,
Expectation
,
and
Power
of
second
Agents
.
And
for
this
very
Reason
,
because
they
are
so
,
it
is
the
royal
prerogative
of
God
himself
,
to
have
all
these
loose
,
uneven
,
fickle
,
uncertainties
under
his
disposal
.
The
subject
therefore
,
that
from
hence
we
are
naturally
carryed
to
the
consideration
of
,
is
,
the
admirable
Extent
of
the
Divine
Providence
,
in
managing
the
most
contingent
passages
of
Human
Affairs
;
which
that
we
may
the
better
treat
of
,
we
will
consider
the
Result
of
a
Lot
.
-
I.
In
reference
to
Men.
-
II.
In
reference
to
God
.
1.
For
the
first
of
these
,
If
we
consider
it
as
relating
to
men
,
who
suspend
the
Decision
of
some
dubious
case
upon
it
,
so
we
shall
find
that
it
naturally
implies
in
it
,
these
two
Things
.
1.
Something
future
.
2.
Something
contingent
.
From
which
two
Qualifications
,
these
two
things
also
follow
.
-
1.
That
it
is
absolutely
out
of
the
Reach
of
man's
Knowledge
.
-
2.
That
it
is
equally
out
of
his
Power
.
This
is
most
clear
;
for
otherwise
why
are
men
in
such
cases
doubtfull
,
and
concerned
,
what
the
Issue
,
and
Result
should
be
?
For
no
man
doubts
of
what
he
sees
,
and
knows
;
nor
is
sollicitous
about
the
event
of
that
which
he
has
in
his
power
,
to
dispose
of
to
what
Event
he
pleases
.
The
light
of
man's
Understanding
,
is
but
a
short
,
diminutive
,
contracted
light
,
and
looks
not
beyond
the
present
:
He
knows
nothing
future
,
but
as
it
has
some
kind
of
presence
in
the
stable
,
constant
manner
of
Operation
belonging
to
its
cause
;
by
virtue
of
which
,
we
know
,
that
if
the
fire
continues
for
twenty
years
,
it
will
certainly
burn
so
long
;
and
that
there
will
be
Summer
,
Winter
,
and
Harvest
,
in
their
respective
Seasons
:
but
whether
God
will
continue
the
world
till
to
morrow
or
no
,
we
cannot
know
by
any
certain
Argument
,
either
from
the
Nature
of
God
,
or
of
the
World
.
But
when
we
look
upon
such
things
as
relate
to
their
immediate
Causes
,
with
a
perfect
indifference
,
so
that
in
respect
of
them
,
they
equally
may
,
or
may
not
be
;
Humane
Reason
can
then
at
the
best
,
but
conjecture
what
will
be
.
And
in
some
things
,
as
here
in
the
casting
of
Lots
;
a
man
cannot
upon
any
ground
of
Reason
,
bring
the
Event
of
them
so
much
as
under
conjecture
.
The
choice
of
man's
will
is
indeed
uncertain
,
because
in
many
things
free
;
but
yet
there
are
certain
Habits
,
and
Principles
in
the
Soul
,
that
have
some
kind
of
sway
upon
it
,
apt
to
byass
it
more
one
way
than
another
;
so
that
upon
the
proposal
of
an
agreeable
Object
,
it
may
rationally
be
conjectur'd
,
that
a
man's
Choice
will
rather
incline
him
to
accept
,
than
to
refuse
it
.
But
when
Lots
are
shuffled
together
in
a
Lap
,
Urn
,
or
Pitcher
;
or
a
man
blind-fold
casts
a
Dye
,
what
reason
in
the
world
,
can
he
have
to
presume
that
he
shall
draw
a
White
Stone
rather
than
a
Black
,
or
throw
an
Ace
rather
than
a
Sise
?
Now
if
these
things
are
thus
out
of
the
compass
of
a
man's
knowledge
,
it
will
unavoidably
follow
,
that
they
are
also
out
of
his
Power
.
For
no
man
can
govern
,
or
command
that
which
he
cannot
possibly
know
;
Since
to
dispose
of
a
thing
implies
both
a
knowledge
of
the
thing
to
be
disposed
of
,
and
of
the
End
that
it
is
to
be
disposed
of
to
.
And
thus
we
have
seen
how
a
contingent
Event
baffles
man's
knowledge
,
and
evades
his
power
:
Let
us
now
Consider
the
same
in
respect
of
God
;
and
so
we
shall
find
that
it
falls
under
,
-
1.
A
certain
knowledge
,
and
-
2.
A
Determining
providence
.
1.
First
of
all
then
,
the
most
casual
event
of
things
,
as
it
stands
related
to
God
,
is
conprehended
by
a
certain
knowledge
.
God
by
reason
of
his
Eternal
,
Infinite
,
and
Indivisible
Nature
,
is
,
by
one
single
act
of
duration
,
present
to
all
the
successive
portions
of
time
;
and
consequently
to
all
things
successively
existing
in
them
.
Which
eternal
,
indivisible
act
of
his
existence
,
makes
all
futures
actually
present
to
him
;
and
it
is
the
Presentiality
of
the
Object
which
founds
the
unerring
certainty
of
his
knowledge
.
For
whatsoever
is
known
,
is
some
way
or
other
present
;
and
that
which
is
present
,
cannot
but
be
known
by
him
who
is
Omniscient
.
But
I
shall
not
insist
upon
these
speculations
;
which
when
they
are
most
refined
,
serve
only
to
shew
how
impossible
it
is
for
us
,
to
have
a
clear
,
and
Explicit
Notion
of
that
which
is
infinite
.
Let
it
suffice
us
in
general
,
to
acknowledge
and
adore
the
vast
compass
of
God's
Omniscience
.
That
it
is
a
light
shining
into
every
dark
corner
,
ripping
up
all
secrets
,
and
steadfastly
grasping
the
greatest
,
and
most
slippery
uncertainties
.
As
when
we
see
the
Sun
shine
upon
a
a
River
,
though
the
waves
of
it
move
and
rowl
this
way
,
and
that
way
by
the
Wind
,
yet
for
all
their
unsetledness
,
the
Sun
strikes
them
with
a
direct
and
a
certain
Beam
.
Look
upon
things
of
the
most
accidental
,
and
mutable
Nature
;
accidental
,
in
their
production
,
and
mutable
in
their
continuance
;
yet
God's
prescience
of
them
is
as
certain
in
him
,
as
the
memory
of
them
is
or
can
be
in
us
.
He
knows
which
way
the
Lot
,
and
the
Dye
shall
fall
,
as
perfectly
as
if
they
were
already
cast
.
All
futurities
are
Naked
before
that
all-seeing
Eye
,
the
sight
of
which
is
no
more
hindered
by
distance
of
time
,
than
the
sight
of
an
Angel
can
be
determined
by
distance
of
place
.
Secondly
,
as
all
Contingencies
are
comprehended
by
a
certain
Divine
Knowledge
,
so
they
are
governed
by
as
certain
and
steady
a
Providence
.
There
is
no
wandring
out
of
the
reach
of
this
;
no
slipping
through
the
hands
of
Omnipotence
.
God's
Hand
is
as
steady
as
his
Eye
;
and
certainly
thus
to
reduce
Contingency
to
Method
,
Instability
and
Chance
it self
,
to
an
unfailing
Rule
and
Order
,
argues
such
a
Mind
as
is
fit
to
govern
the
World
;
and
I
am
sure
,
nothing
less
than
such
an
one
can
.
Now
God
may
be
said
to
bring
the
greatest
Casualties
under
his
Providence
upon
a
twofold
account
.
-
1.
That
he
directs
them
to
a
Certain
End
.
-
2.
Oftentimes
to
very
Weighty
and
Great
Ends.
1.
And
first
of
all
,
He
directs
them
to
a
Certain
End
.
Providence
never
shoots
at
Rovers
.
There
is
an
Arrow
that
flies
by
Night
,
as
well
as
by
Day
;
and
God
is
the
person
that
shoots
it
,
who
can
take
aim
then
as
well
as
in
the
Day
.
Things
are
not
left
to
an
AEquilibrium
,
to
hover
under
an
Indifference
,
whether
they
shall
come
to
pass
,
or
not
come
to
pass
;
but
the
whole
train
of
Events
is
laid
before
hand
,
and
all
proceed
by
the
Rule
and
Limit
of
an
antecedent
Decree
:
for
otherwise
,
who
could
manage
the
Affairs
of
the
World
,
and
govern
the
dependance
of
one
Event
upon
another
,
if
that
Event
hapned
at
Random
,
and
was
not
cast
into
a
certain
method
and
relation
to
some
foregoing
purpose
to
direct
it
?
The
Reason
why
men
are
so
short
and
weak
in
Governing
,
is
,
because
most
things
fall
out
to
them
accidentally
,
and
come
not
into
any
compliance
with
their
preconceiv'd
Ends
,
but
they
are
forced
to
comply
subsequently
,
and
to
strike
in
with
things
as
they
fall
out
,
by
postliminious
after-applications
of
them
to
their
purposes
,
or
by
framing
their
purposes
to
them
.
But
now
there
is
not
the
least
thing
that
falls
within
the
cognizance
of
Man
,
but
is
directed
by
the
counsel
of
God
.
Not
an
hair
can
fall
from
our
head
,
nor
a
Sparrow
to
the
ground
,
without
the
Will
of
our
Heavenly
Father
.
Such
an
Universal
Superintendency
has
the
Eye
and
Hand
of
Providence
over
all
,
even
the
most
minute
and
inconsiderable
things
.
Nay
,
and
sinfull
Actions
too
,
are
over-ruled
to
a
certain
Issue
:
Even
that
horrid
Villainy
of
the
Crucifixion
of
our
Saviour
was
not
a
thing
left
to
the
disposal
of
Chance
and
Uncertainty
,
but
in
Acts
2.23
.
it
is
said
of
him
,
That
he
was
delivered
to
the
wicked
hands
of
his
murtherers
,
by
the
determinate
counsel
and
foreknowledge
of
God
:
for
surely
the
Son
of
God
could
not
die
by
chance
,
nor
the
greatest
thing
that
ever
came
to
pass
in
Nature
,
be
left
to
an
undeterminate
Event
.
Is
it
imaginable
,
that
the
great
Means
of
the
World's
Redemption
,
should
rest
only
in
the
Number
of
Possibilities
,
and
hang
so
loose
in
respect
of
its
futurition
,
as
to
leave
the
Event
in
an
equal
poise
,
whether
ever
there
should
be
such
a
thing
or
no
?
Certainly
the
Actions
and
Proceedings
of
Wise
men
run
in
a
much
greater
closeness
and
coherence
with
one
another
,
than
thus
to
drive
at
a
Casual
Issue
,
brought
under
no
forecast
or
design
.
The
Pilot
must
intend
some
Port
before
he
steers
his
Course
,
or
he
had
as
good
leave
his
Vessel
to
the
direction
of
the
Winds
,
and
the
government
of
the
Waves
.
Those
that
suspend
the
Purposes
of
God
,
and
the
Resolves
of
an
Eternal
Mind
upon
the
Actions
of
the
Creature
,
and
make
God
first
wait
and
expect
what
the
Creature
will
do
,
(
and
then
frame
his
Decrees
and
Counsels
accordingly
)
forget
that
He
is
the
First
Cause
of
all
things
,
and
discourse
most
unphilosophically
,
absurdly
,
and
unsutably
to
the
Nature
of
an
Infinite
Being
;
whose
influence
in
every
Motion
must
set
the
first
Wheel
a-going
.
He
must
still
be
the
First
Agent
,
and
what
he
does
,
he
must
will
and
intend
to
do
,
before
he
does
it
,
and
what
he
wills
and
intends
Once
,
he
willed
and
intended
from
all
Eternity
;
it
being
grosly
contrary
to
the
very
first
Notions
we
have
of
the
infinite
perfection
of
the
Divine
Nature
,
to
state
or
suppose
any
New
Immanent
Act
in
God
.
The
Stoicks
indeed
held
a
Fatality
,
and
a
fix'd
unalterable
course
of
Events
;
but
then
they
held
also
that
they
fell
out
by
a
necessity
emergent
from
,
and
inherent
in
the
things
themselves
,
which
God
himself
could
not
alter
:
so
that
they
subjected
God
to
the
fatal
Chain
of
Causes
,
whereas
they
should
have
resolved
the
Necessity
of
all
inferior
Events
into
the
Free
Determination
of
God
himself
;
who
executes
Necessarily
,
that
which
he
first
purposed
freely
.
In
a
word
,
if
we
allow
God
to
be
the
Governour
of
the
World
,
we
cannot
but
grant
,
that
he
orders
and
disposes
of
all
Inferiour
Events
;
and
if
we
allow
him
to
be
a
Wise
and
a
Rational
Governour
,
he
cannot
but
direct
them
to
a
certain
End
.
2.
In
the
next
place
,
he
directs
all
these
appearing
Casualties
,
not
only
to
Certain
,
but
also
to
very
Great
Ends.
He
that
created
something
out
of
nothing
,
surely
can
raise
great
things
out
of
small
;
and
bring
all
the
scattered
and
disordered
passages
of
Affairs
into
a
great
,
beautifull
,
and
exact
Frame
.
Now
this
over-ruling
,
directing
power
of
God
may
be
considered
,
-
1.
In
reference
to
Societies
,
or
United
Bodies
of
Men.
-
2.
In
reference
to
Particular
Persons
.
1.
And
first
for
Societies
.
God
and
Nature
do
not
principally
concern
themselves
in
the
preservation
of
Particulars
,
but
of
Kinds
and
Companies
.
Accordingly
,
we
must
allow
Providence
to
be
more
intent
and
sollicitous
about
Nations
and
Governments
,
than
about
any
private
Interest
whatsoever
.
Upon
which
account
,
it
must
needs
have
a
peculiar
Influence
upon
the
Erection
,
Continuance
,
and
Dissolution
of
every
Society
.
Which
great
Effects
it
is
strange
to
consider
by
what
small
,
inconsiderable
means
they
are
oftentimes
brought
about
,
and
those
so
wholly
undesigned
by
such
as
are
the
immediate
visible
Actors
in
them
.
Examples
of
this
,
we
have
both
in
Holy
Writ
,
and
also
in
other
Stories
.
And
first
for
those
of
the
former
sort
.
Let
us
reflect
upon
that
strange
and
unparallelled
Story
of
Ioseph
and
his
Brethren
;
a
Story
that
seems
to
be
made
up
of
nothing
else
but
chances
and
little
contingencies
,
all
directed
to
mighty
Ends.
For
was
it
not
a
mere
chance
that
his
Father
Iacob
should
send
him
to
visit
his
Brethren
,
just
at
that
time
that
the
Ishmaelites
were
to
pass
by
that
way
,
and
so
his
unnatural
Brethren
take
occasion
to
sell
him
to
them
,
and
they
to
carry
him
into
AEgypt
?
and
then
that
he
should
be
cast
into
Prison
,
and
thereby
brought
at
length
to
the
knowledge
of
Pharaoh
in
that
unlikely
manner
that
he
was
?
yet
by
a
joynt
connexion
of
every
one
of
these
casual
Events
,
Providence
served
it self
in
the
preservation
of
a
Kingdom
from
Famine
,
and
of
the
Church
,
then
circumscrib'd
within
the
Family
of
Iacob
.
Likewise
by
their
sojourning
in
AEgypt
,
he
made
way
for
their
Bondage
there
,
and
their
Bondage
for
a
Glorious
Deliverance
,
through
those
prodigious
Manifestations
of
the
Divine
Power
,
in
the
several
Plagues
inflicted
upon
the
AEgyptians
.
It
was
hugely
accidental
that
Ioash
King
of
Israel
,
being
commanded
by
the
Prophet
to
strike
upon
the
ground
,
2
Kings
13.
should
strike
no
oftner
than
just
three
times
;
and
yet
we
find
there
that
the
fate
of
a
Kingdom
depended
upon
it
,
and
that
his
Victories
over
Syria
were
concluded
by
that
number
.
It
was
very
casual
,
that
the
Levite
and
his
Concubine
should
linger
so
long
,
as
to
be
forced
to
take
up
their
Lodging
at
Gibeah
,
as
we
read
in
Iudges
19.
and
yet
we
know
what
a
Villainy
was
occasion'd
by
it
,
and
what
a
Civil
War
that
drew
after
it
,
almost
to
the
destruction
of
a
whole
Tribe
.
And
then
for
Examples
out
of
other
Histories
,
to
hint
a
few
of
them
.
Perhaps
there
is
none
more
remarkable
,
than
that
Passage
about
Alexander
the
Great
,
in
his
famed
Expedition
against
Darius
.
When
in
his
March
towards
him
,
chancing
to
bathe
himself
in
the
River
Cydnus
,
through
the
excessive
coldness
of
those
Waters
,
he
fell
sick
near
unto
death
for
three
days
;
during
which
short
space
the
Persian
Army
had
advanced
it self
into
the
strait
passages
of
Cilicia
;
by
which
means
Alexander
with
his
small
Army
was
able
to
equal
them
under
those
Disadvantages
,
and
to
fight
and
conquer
them
.
Whereas
had
not
this
stop
been
given
him
by
that
accidental
Sickness
,
his
great
Courage
and
promptness
of
Mind
,
would
,
beyond
all
doubt
,
have
carried
him
directly
forward
to
the
Enemy
,
till
he
had
met
him
in
the
vast
open
Plains
of
Persia
;
where
his
Paucity
and
small
numbers
would
have
been
contemptible
,
and
the
Persian
multitudes
formidable
;
and
,
in
all
likelihood
of
reason
,
Victorious
.
So
that
this
One
,
Little
Accident
of
that
Prince's
taking
a
fancy
to
bathe
himself
at
that
time
,
caused
the
interruption
of
his
March
,
and
that
interruption
gave
occasion
to
that
great
Victory
that
founded
the
Third
Monarchy
of
the
World
.
In
like
manner
,
how
much
of
Casualty
was
there
in
the
preservation
of
Romulus
,
as
soon
as
born
exposed
by
his
Uncle
,
and
took
up
and
nourished
by
a
Shepherd
(
for
the
Story
of
the
She-wolf
is
a
Fable
)
and
yet
in
that
one
Accident
was
laid
the
Foundation
of
the
Fourth
Universal
Monarchy
.
How
doubtfull
a
case
was
it
,
whether
Hannibal
after
the
Battle
of
Cannae
,
should
march
directly
to
Rome
,
or
divert
into
Campania
!
Certain
it
is
,
that
there
was
more
reason
for
the
former
;
and
he
was
a
Person
that
had
sometimes
the
command
of
Reason
,
as
well
as
of
Regiments
;
yet
his
Reason
deserted
his
Conduct
at
that
time
,
and
by
not
going
to
Rome
he
gave
occasion
to
those
Recruits
of
the
Roman
strength
,
that
prevailed
to
the
Conquest
of
his
Countrey
,
and
at
length
to
the
Destruction
of
Carthage
it self
,
one
of
the
most
puissant
Cities
in
the
World
.
And
to
descend
to
Occurrences
within
our
own
Nation
.
How
many
strange
Accidents
concurred
in
the
whole
business
of
King
Henry
the
Eighth's
Divorce
!
yet
we
see
Providence
directed
it
and
them
to
an
entire
Change
of
the
Affairs
and
State
of
the
whole
Kingdom
.
And
surely
there
could
not
be
a
greater
Chance
than
that
which
brought
to
light
the
Powder
Treason
,
when
Providence
(
as
it
were
)
snatch'd
a
King
and
Kingdom
out
of
the
very
Jaws
of
Death
,
only
by
the
mistake
of
a
Word
in
the
Direction
of
a
Letter
.
But
of
all
Cases
,
in
which
Little
Casualties
produce
great
and
strange
Effects
,
the
chief
is
in
War
;
upon
the
Issues
of
which
hangs
the
Fortune
of
States
and
Kingdoms
.
Caesar
,
I
am
sure
,
whose
great
Sagacity
and
Conduct
put
his
Success
as
much
out
of
the
power
of
Chance
as
Humane
Reason
could
well
do
,
yet
upon
occasion
of
a
Notable
Experiment
,
that
had
like
to
have
lost
him
his
whole
Army
at
Dyrrachium
,
tells
us
the
Power
of
it
in
the
Third
Book
of
his
Commentaries
,
De
Bello
Civili
Fortuna
,
quae
plurimum
potest
cùm
in
aliis
rebus
,
tum
praecipuè
in
bello
,
parvis
momentis
magnas
rerum
mutationes
efficit
.
Nay
,
and
a
greater
than
Caesar
,
even
the
Spirit
of
God
himself
,
in
Eccles.
6.11
.
expresly
declares
,
That
the
Battle
is
not
always
to
the
strong
.
So
that
upon
this
account
,
every
Warriour
may
in
some
sence
be
said
to
be
a
Souldier
of
Fortune
;
and
the
best
Commanders
to
have
a
kind
of
Lottery
for
their
Work
,
as
,
amongst
us
,
they
have
for
their
Reward
.
For
how
often
have
whole
Armies
been
routed
by
a
little
Mistake
,
or
a
suddain
Fear
,
raised
in
the
Souldiers
minds
upon
some
trivial
Ground
or
Occasion
?
Sometimes
the
misunderstanding
of
a
word
,
has
scattered
and
destroy'd
those
who
have
been
even
in
possession
of
Victory
,
and
wholly
turned
the
fortune
of
the
day
.
A
spark
of
fire
,
or
an
unexpected
gust
of
Wind
may
ruine
a
Navy
.
And
sometimes
a
false
,
senceless
report
has
spread
so
far
,
and
sunk
so
deep
into
the
Peoples
minds
,
as
to
cause
a
Tumult
,
and
that
Tumult
,
a
Rebellion
,
and
that
Rebellion
has
ended
in
the
Subversion
of
a
Government
.
And
in
the
late
War
between
the
King
,
and
some
of
his
Rebel
Subjects
,
has
it
not
sometimes
been
an
even
cast
,
whether
his
Army
should
march
this
way
,
or
that
way
?
Whereas
had
it
took
that
way
,
which
actually
it
did
not
,
things
afterwards
so
fell
out
,
that
in
very
high
Probability
of
Reason
,
it
must
have
met
with
such
success
,
as
would
have
put
an
happy
Issue
to
that
wretched
War
;
and
thereby
have
continued
the
Crown
upon
that
blessed
Prince's
Head
,
and
his
Head
upon
his
Shoulders
.
Upon
supposal
of
which
Event
,
most
of
those
sad
and
strange
alterations
that
have
since
happened
,
would
have
been
prevented
;
the
ruine
of
many
honest
men
hindered
,
the
Punishment
of
many
great
villains
hastned
,
and
the
preferment
of
greater
spoil'd
.
Many
passages
happen
in
the
world
,
much
like
that
little
Cloud
in
1
Kings
18.
that
appear'd
at
first
to
Elijah's
Servant
no
bigger
than
a
man's
Hand
,
but
presently
after
grew
and
spread
,
and
blackned
the
face
of
the
whole
Heaven
,
and
then
discharged
it self
in
Thunder
,
and
Rain
,
and
a
mighty
Tempest
.
So
these
accidents
,
when
they
first
happen
,
seem
but
small
and
contemptible
,
but
by
degrees
they
branch
out
,
and
widen
themselves
into
such
a
Numerous
train
of
mischievous
consequences
,
one
drawing
after
it
another
,
by
a
continued
dependance
and
multiplication
,
that
the
Plague
becomes
Victorious
and
Universal
;
and
a
personal
miscarriage
determines
in
a
National
calamity
.
For
who
that
should
view
the
small
,
despicable
Beginnings
of
some
things
and
persons
at
first
,
could
imagine
or
Prognosticate
those
vast
and
stupendious
encreases
of
fortune
that
have
afterwards
followed
them
?
Who
that
had
lookt
upon
Agathocles
first
handling
the
Clay
,
and
making
Pots
under
his
Father
,
and
afterwards
turning
Robber
,
could
have
thought
that
from
such
a
condition
he
should
come
to
be
King
of
Sicily
?
Who
that
had
seen
Masianello
,
a
poor
Fisherman
with
his
red
Cap
,
and
his
Angle
,
could
have
reckon'd
it
possible
to
see
such
a
pitifull
thing
within
a
Week
after
,
shining
in
his
Cloth
of
Gold
,
and
with
a
Word
,
or
a
Nod
,
absolutely
Commanding
the
whole
City
of
Naples
?
And
who
that
had
beheld
such
a
Bankrupt
,
Beggarly
fellow
as
Cromwell
,
first
entring
the
Parliament-House
with
a
Thread-bare
,
Torn
Cloak
,
and
a
Greasy
Hat
,
(
and
perhaps
neither
of
them
paid
for
)
could
have
suspected
that
in
the
space
of
so
few
years
,
he
should
,
by
the
Murder
of
one
King
,
and
the
Banishment
of
another
,
ascend
the
Throne
,
be
invested
in
the
Royal
Robes
and
want
nothing
of
the
state
of
a
King
but
the
changeing
of
his
Hat
into
a
Crown
?
'T
is
(
as
it
were
)
the
Sport
of
the
Almighty
,
thus
to
baffle
and
confound
the
Sons
of
men
by
such
Events
,
as
both
cross
the
methods
of
their
actings
,
and
surpass
the
measure
of
their
Expectations
.
For
according
to
both
these
,
Men
still
suppose
a
Gradual
,
Natural
Progress
of
things
;
as
that
from
great
,
Things
and
Persons
should
grow
greater
,
till
at
length
by
many
steps
and
ascents
,
they
come
to
be
at
greatest
;
not
considering
,
that
when
Providence
designs
strange
and
mighty
changes
,
it
gives
men
Wings
instead
of
Legs
;
and
instead
of
Climbing
leisurely
,
makes
them
at
once
fly
to
the
Top
and
Height
of
all
Greatness
and
Power
.
So
that
the
world
about
them
(
looking
up
to
those
Illustrious
upstarts
)
scarce
knows
who
,
or
whence
they
were
,
nor
they
themselves
where
they
are
.
It
were
infinite
to
insist
upon
Particular
instances
;
Histories
are
full
of
them
,
and
Experience
seals
to
the
truth
of
History
.
In
the
next
place
,
let
us
consider
to
what
great
purposes
God
directs
these
little
Casualties
with
reference
to
particular
Persons
;
and
those
either
Publick
or
Private
.
1.
And
first
for
publick
Persons
,
as
Princes
.
Was
it
not
a
mere
accident
that
Pharaoh's
Daughter
met
with
Moses
?
Yet
it
was
a
means
to
bring
him
up
in
The
AEgyptian
Court
,
then
the
School
of
all
Arts
and
Policy
;
and
so
to
fit
him
for
that
great
and
arduous
Imployment
that
God
designed
him
to
.
For
see
upon
what
little
Hinges
that
great
Affair
turned
:
For
had
either
the
Child
been
cast
out
,
or
Pharaoh's
Daughter
come
down
to
the
River
,
but
an
hour
sooner
,
or
later
;
or
had
that
little
Vessel
not
been
cast
by
the
Parents
,
or
carryed
by
the
Water
into
that
very
place
,
where
it
was
,
in
all
likelyhood
the
Child
must
have
undergone
the
common
Lot
of
the
other
Hebrew
Children
,
and
been
either
starved
or
drowned
;
or
however
,
not
advanced
to
such
a
peculiar
height
and
happiness
of
Condition
.
That
Octavius
Caesar
should
shift
his
Tent
(
which
he
had
never
used
to
doe
before
)
just
that
very
night
that
it
hapned
to
be
took
by
the
Enemy
,
was
a
mere
Casualty
,
yet
such
an
one
as
preserved
a
Person
who
lived
to
establish
a
total
Alteration
of
Government
in
the
Imperial
City
of
the
World
.
But
we
need
not
go
far
for
a
Prince
preserved
by
as
Strange
a
Series
of
little
Contingencies
,
as
ever
were
managed
by
the
Art
of
Providence
to
so
great
a
purpose
.
There
was
but
an
hair's
breadth
between
him
and
certain
Destruction
for
the
space
of
many
days
.
For
had
the
Rebel
Forces
gone
one
way
,
rather
than
another
,
or
come
but
a
little
sooner
to
his
hiding
place
,
or
but
mistrusted
something
which
they
passed
over
;
(
all
which
things
might
very
easily
have
happened
,
)
we
had
not
seen
this
face
of
things
at
this
day
;
but
Rebellion
had
been
still
Enthroned
,
Perjury
and
Cruelty
had
Reigned
,
Majesty
had
been
proscribed
,
Religion
extinguish'd
,
and
both
Church
and
State
throughly
Reformed
,
and
Ruined
with
Confusions
,
Massacres
,
and
a
Total
Desolation
.
On
the
contrary
,
when
Providence
designs
Judgment
,
or
Destruction
to
a
Prince
,
no
body
knows
by
what
little
,
unusual
,
unregarded
means
the
fatal
blow
shall
reach
him
.
If
Ahab
be
designed
for
Death
,
though
a
Souldier
in
the
Enemies
Army
draws
a
Bow
at
a
venture
,
yet
the
sure
,
unerring
directions
of
Providence
shall
carry
it
in
a
direct
course
to
his
heart
,
and
there
lodge
the
Revenge
of
Heaven
.
An
old
Woman
shall
cast
down
a
Stone
from
a
Wall
,
and
God
shall
send
it
to
the
Head
of
Abimelech
,
and
so
Sacrifice
a
King
in
the
very
head
of
his
Army
.
How
many
warnings
had
Iulius
Caesar
of
the
fatal
Ides
of
March
!
whereupon
sometimes
he
resolved
not
to
go
to
the
Senate
,
and
sometimes
again
he
would
go
;
and
when
at
length
he
did
go
,
in
his
very
passage
thither
,
one
put
into
his
hand
,
a
Note
of
the
whole
Conspiracy
against
him
,
together
with
all
the
Names
of
the
Conspirators
,
desiring
him
to
read
it
forthwith
,
and
to
remember
the
Giver
of
it
as
long
as
he
lived
.
But
continual
Salutes
and
Addresses
entertaining
him
all
the
way
,
kept
him
from
saving
so
great
a
Life
,
but
with
one
glance
of
his
Eye
upon
the
Paper
,
till
he
came
to
the
fatal
place
where
he
was
stabb'd
,
and
dyed
with
the
very
Means
of
preventing
Death
in
his
hand
.
Henry
the
Second
of
France
,
by
a
Splinter
,
unhappily
thrust
into
his
Eye
at
a
solemn
Justing
,
was
dispatch'd
and
sent
out
of
the
world
by
a
sad
,
but
very
Accidental
Death
.
In
a
word
,
God
has
many
ways
to
reap
down
the
Grandees
of
the
Earth
;
an
Arrow
,
a
Bullet
,
a
Tile
,
or
Stone
from
an
House
,
is
enough
to
do
it
:
And
besides
all
these
ways
,
sometimes
,
when
he
intends
to
bereave
the
world
of
a
Prince
,
or
an
Illustrious
Person
,
he
may
cast
him
upon
a
bold
,
self-opinion'd
Physician
,
worse
than
his
Distemper
,
who
shall
Dose
,
and
Bleed
,
and
Kill
him
secundum
artem
,
and
make
a
shift
to
cure
him
into
his
Grave
.
In
the
last
place
,
we
will
consider
this
Directing
influence
of
God
,
with
reference
to
private
Persons
;
and
that
,
as
touching
things
of
nearest
concernment
to
them
.
As
,
-
1.
Their
Lives
.
-
2.
Their
Health
.
-
3.
Their
Reputation
.
-
4.
Their
Friendships
.
And
,
-
5.
And
lastly
,
their
Employments
,
or
Preferments
.
And
first
,
for
mens
Lives
.
Though
these
are
things
for
which
Nature
knows
no
Price
,
or
Ransom
;
yet
I
appeal
to
universal
Experience
,
whether
they
have
not
,
in
many
men
,
hung
oftentimes
upon
a
very
slender
Thread
,
and
the
distance
between
them
and
Death
,
been
very
nice
,
and
the
escape
wonderfull
.
There
have
been
some
,
who
upon
a
slight
,
and
perhaps
groundless
,
occasion
,
have
gone
out
of
a
Ship
,
or
House
,
and
the
Ship
has
sunk
,
and
the
House
has
fell
,
immediately
after
their
departure
.
He
that
in
a
great
Wind
,
suspecting
the
strength
of
his
House
,
betook
himself
to
his
Orchard
,
and
walking
there
,
was
knockt
on
the
Head
by
a
Tree
,
falling
through
the
fury
of
a
suddain
gust
,
wanted
but
the
advance
of
one
or
two
steps
,
to
have
put
him
out
of
the
way
of
that
mortal
Blow
.
He
that
being
subject
to
an
Apoplex
,
used
still
to
carry
his
remedy
about
him
;
but
upon
a
time
shifting
his
Cloaths
,
and
not
taking
that
with
him
,
chanced
upon
that
very
day
,
to
be
surprized
with
a
Fit
,
and
to
die
in
it
,
certainly
owed
his
Death
to
a
mere
Accident
,
to
a
little
inadvertency
,
and
failure
of
Memory
.
But
not
to
recount
too
many
particulars
:
May
not
every
Souldier
,
that
comes
alive
out
of
the
Battle
,
pass
for
a
living
Monument
of
a
benign
Chance
,
and
an
happy
Providence
?
For
was
he
not
in
the
nearest
Neighbourhood
to
Death
?
And
might
not
the
Bullet
,
that
perhaps
rased
his
Cheek
,
have
as
easily
gone
into
his
Head
?
And
the
Sword
that
glanced
upon
his
Arm
,
with
a
little
diversion
have
found
the
way
to
his
Heart
?
But
the
workings
of
Providence
are
marvellous
,
and
the
methods
secret
and
untraceable
,
by
which
it
disposes
of
the
Lives
of
Men.
In
like
manner
,
for
Mens
Health
,
it
is
no
less
wonderfull
to
consider
to
what
strange
Casualties
,
many
Sick
Persons
often-times
owe
their
Recovery
.
Perhaps
an
unusual
Draught
,
or
Morsel
,
or
some
Accidental
violence
of
Motion
has
removed
that
Malady
,
that
for
many
years
has
baffled
the
Skill
of
all
Physicians
.
So
that
,
in
effect
,
he
is
the
best
Physician
,
that
has
the
best
luck
;
he
prescribes
,
but
it
is
chance
that
Cures
.
That
Person
,
that
(
being
provoked
by
excessive
Pain
)
thrust
his
Dagger
into
his
Body
,
and
thereby
,
instead
of
reaching
his
Vitals
,
opened
an
Imposthume
,
the
unknown
cause
of
all
his
pain
,
and
so
Stabbed
himself
into
perfect
Health
,
and
Ease
,
surely
had
great
reason
to
acknowledge
Chance
for
his
Chirurgeon
,
and
Providence
for
the
Guider
of
his
Hand
.
And
then
also
for
mens
Reputation
;
and
that
either
in
point
of
Wisdom
,
or
of
Wit.
There
is
hardly
any
thing
which
(
for
the
most
part
)
falls
under
a
greater
Chance
.
If
a
man
succeeds
in
any
attempt
,
though
undertook
with
never
so
much
folly
and
rashness
,
his
success
shall
vouch
him
a
Politician
;
and
good
Luck
shall
pass
for
deep
contrivance
:
For
give
any
one
Fortune
,
and
he
shall
be
thought
a
wise
man
in
spite
of
his
Heart
;
nay
,
and
of
his
Head
too
.
On
the
contrary
,
be
a
design
never
so
artificially
laid
,
and
spun
in
the
finest
Thread
of
Policy
,
if
it
chances
to
be
defeated
by
some
cross
accident
,
the
man
is
then
run
down
by
an
Universal
Vogue
;
his
counsels
are
derided
,
his
Prudence
questioned
,
and
his
Person
despised
.
Ahitophel
was
as
great
an
Oracle
,
and
gave
as
good
counsel
to
Absolom
,
as
ever
he
had
given
to
David
;
but
not
having
the
good
luck
to
be
believed
,
and
thereupon
losing
his
former
repute
,
he
thought
it
high
time
to
Hang
himself
.
And
on
the
other
side
,
there
have
been
some
,
who
for
several
years
have
been
Fools
with
tolerable
good
Reputation
,
and
never
discovered
themselves
to
be
so
,
till
at
length
they
attempted
to
be
Knaves
also
,
but
wanted
Art
and
Dexterity
.
And
as
the
repute
of
Wisdom
,
so
that
of
Wit
also
,
is
very
Casual
.
Sometimes
a
lucky
Saying
,
or
a
pertinent
Reply
,
has
procured
an
esteem
of
Wit
,
to
persons
otherwise
very
shallow
,
and
no
ways
accustomed
to
utter
such
things
by
any
standing
ability
of
mind
;
so
that
if
such
an
one
should
have
the
ill
hap
at
any
time
to
strike
a
man
Dead
with
a
smart
Saying
,
it
ought
,
in
all
Reason
and
Conscience
,
to
be
judged
but
a
Chance-medly
;
the
poor
Man
(
God
knows
)
being
no
ways
guilty
of
any
design
of
Wit.
Nay
,
even
where
there
is
a
real
stock
of
Wit
,
yet
the
Wittyest
Sayings
,
and
Sentences
will
be
found
in
a
great
measure
the
issues
of
Chance
,
and
nothing
else
,
but
so
many
lucky
hits
of
a
roving
Fancy
.
For
consult
the
Acutest
Poets
,
and
Speakers
,
and
they
will
confess
,
that
their
quickest
and
most
admired
conceptions
,
were
such
as
darted
into
their
minds
like
sudden
flashes
of
Lightning
,
they
knew
not
how
,
nor
whence
;
and
not
by
any
certain
consequence
,
or
dependence
of
one
thought
upon
another
,
as
it
is
in
matters
of
Ratiocination
.
Moreover
sometimes
a
man's
Reputation
rises
or
falls
,
as
his
Memory
serves
him
in
a
performance
;
and
yet
there
is
nothing
more
fickle
,
slippery
,
and
less
under
command
,
than
this
Faculty
.
So
that
many
,
having
used
their
utmost
diligence
to
secure
a
faithfull
retention
of
the
things
or
words
committed
to
it
,
yet
after
all
cannot
certainly
know
where
it
will
trip
and
fail
them
.
Any
suddain
diversion
of
the
Spirits
,
or
the
justling
in
of
a
transient
thought
,
is
able
to
deface
those
little
images
of
things
;
and
so
breaking
the
Train
that
was
laid
in
the
mind
,
to
leave
a
man
in
the
Lurch
.
And
for
the
other
part
of
memory
,
called
Reminiscence
:
which
is
the
Retreiving
of
a
thing
,
at
present
forgot
,
or
but
confusely
remembred
,
by
setting
the
mind
to
hunt
over
all
its
notions
,
and
to
ransack
Every
little
Cell
of
the
Brain
.
While
it
is
thus
busied
,
how
accidentally
oftentimes
does
the
thing
sought
for
,
offer
it self
to
the
mind
?
and
by
what
small
petit
hints
,
does
the
mind
catch
hold
of
,
and
recover
a
vanishing
notion
?
In
short
though
Wit
and
Learning
are
certain
and
habitual
perfections
of
the
mind
,
yet
the
declaration
of
them
(
which
alone
brings
the
repute
)
is
subject
to
a
thousand
hazards
.
So
that
every
Wit
runs
something
the
same
risk
with
the
Astrologer
,
who
if
his
Predictions
come
to
pass
,
is
cryed
up
to
the
Stars
from
whence
he
pretends
to
draw
them
;
but
if
not
,
the
Astrologer
himself
grows
more
out
of
Date
than
his
Almanack
.
And
then
,
in
the
4th
.
place
,
for
the
Friendships
,
or
Enmities
that
a
man
contracts
in
the
world
,
;
than
which
surely
there
is
nothing
that
has
a
more
direct
and
potent
influence
upon
the
whole
course
of
a
man's
Life
,
whether
as
to
Happiness
,
or
Misery
,
yet
Chance
has
the
Ruling
stroke
in
them
all
.
A
man
by
mere
peradventure
lights
into
company
,
possibly
is
driven
into
an
House
by
a
shower
of
Rain
for
present
Shelter
,
and
there
begins
an
acquaintance
with
a
person
;
which
acquaintance
and
endearment
grows
and
continues
,
even
when
Relations
fail
,
and
perhaps
proves
the
support
of
his
mind
and
of
his
Fortunes
to
his
dying
day
.
And
the
like
holds
in
Enmities
,
which
come
much
more
easily
than
the
other
.
A
word
unadvisedly
spoken
on
the
one
side
,
or
misunderstood
on
the
other
;
any
,
the
least
surmise
of
neglect
;
sometimes
a
bare
gesture
;
nay
,
the
very
unsutableness
of
one
man's
Aspect
to
another
man's
fancy
,
has
raised
such
an
Aversion
to
him
,
as
in
time
has
produced
a
perfect
hatred
of
him
;
and
that
so
strong
and
so
tenacious
,
that
it
has
never
left
vexing
,
and
troubling
him
,
till
perhaps
at
length
it
has
worried
him
to
his
Grave
;
yea
,
and
after
Death
too
,
has
pursued
him
in
his
surviving
shadow
,
exercising
the
same
Tyranny
upon
his
very
Name
and
Memory
.
It
is
hard
to
please
men
of
some
tempers
,
who
indeed
hardly
know
,
what
will
please
themselves
;
and
yet
if
a
man
does
not
please
them
,
which
it
is
ten
thousand
to
one
if
he
does
,
if
they
can
but
have
Power
equal
to
their
Malice
,
(
as
sometimes
,
to
plague
the
World
,
God
lets
them
have
)
such
an
one
must
expect
all
the
Mischief
that
power
and
spite
,
lighting
upon
a
base
mind
,
can
possibly
do
him
.
In
the
last
place
.
As
for
Mens
Employments
,
and
Preferments
,
every
man
that
sets
forth
into
the
World
,
comes
into
a
great
Lottery
,
and
draws
some
one
certain
Profession
to
Act
,
and
Live
by
,
but
knows
not
the
Fortune
that
will
attend
him
in
it
.
One
Man
perhaps
proves
miserable
in
the
Study
of
the
Law
,
who
might
have
flourish'd
in
that
of
Physick
,
or
Divinity
.
Another
runs
his
Head
against
the
Pulpit
,
who
might
have
been
very
serviceable
to
his
Country
at
the
Plough
.
And
a
Third
proves
a
very
dull
and
heavy
Philosopher
,
who
possibly
would
have
made
a
good
Mechanick
,
and
have
done
well
enough
at
the
usefull
Philosophy
of
the
Spade
,
or
the
Anvil
.
Now
,
let
this
man
reflect
upon
the
Time
when
all
these
several
Callings
,
and
Professions
were
equally
offered
to
his
Choice
,
and
consider
how
Indifferent
it
was
once
for
him
to
have
fixed
upon
any
one
of
them
,
and
what
Little
Accidents
and
Considerations
cast
the
Balance
of
his
Choice
,
rather
one
way
than
the
other
;
and
he
will
find
how
easily
Chance
may
throw
a
Man
upon
a
Profession
,
which
all
his
Diligence
cannot
make
him
fit
for
.
And
then
for
the
Preferments
of
the
World
.
He
that
would
reckon
up
all
the
Accidents
that
they
depend
upon
,
may
as
well
undertake
to
count
the
Sands
,
or
to
summ
up
Infinity
;
so
that
Greatness
,
as
well
as
an
Estate
,
may
,
upon
this
account
,
be
properly
called
a
Man's
Fortune
,
forasmuch
as
no
man
can
state
either
the
Acquisition
,
or
Preservation
of
it
upon
any
certain
Rules
:
Every
man
,
as
well
as
the
Merchant
,
being
here
truly
an
Adventurer
.
For
the
ways
,
by
which
it
is
obtained
,
are
various
,
and
frequently
contrary
:
One
man
by
sneaking
and
flattering
,
comes
to
Riches
and
Honour
,
(
where
it
is
in
the
power
of
Fools
to
bestow
them
;
)
upon
Observation
whereof
,
another
presently
thinks
to
arrive
to
the
same
Greatness
,
by
the
very
same
means
;
but
striving
,
like
the
Ass
,
to
court
his
Master
,
just
as
the
Spaniel
had
done
before
him
,
instead
of
being
stroked
and
made
much
of
,
he
is
only
rated
off
and
cudgelled
for
all
his
Courtship
.
The
Source
of
Mens
Preferments
,
is
most
commonly
the
Will
,
Humour
,
and
Fancy
of
Persons
in
Power
:
whereupon
,
when
a
Prince
,
or
Grandee
,
manifests
a
liking
to
such
a
Thing
,
such
an
Art
,
or
such
a
Pleasure
,
Men
generally
set
about
to
make
themselves
considerable
for
such
things
,
and
thereby
,
through
his
Favour
,
to
advance
themselves
;
and
at
length
,
when
they
have
spent
their
whole
time
in
them
,
and
so
are
become
fit
for
nothing
else
,
that
Prince
,
or
Grandee
,
perhaps
,
dies
,
and
another
succeeds
him
,
quite
of
a
different
Disposition
,
and
enclining
him
to
be
pleased
with
quite
different
Things
.
Whereupon
these
Men's
Hopes
,
Studies
,
and
Expectations
are
wholly
at
an
end
.
And
besides
,
though
the
Grandee
whom
they
build
upon
,
should
not
die
,
or
quit
the
Stage
;
yet
the
same
Person
does
not
always
like
the
same
things
.
For
Age
may
alter
his
Constitution
,
Humour
,
or
Appetite
;
or
the
Circumstances
of
his
Affairs
may
put
him
upon
different
Courses
,
and
Counsels
;
every
one
of
which
Accidents
wholly
alters
the
road
to
preferment
.
So
that
those
who
travel
that
Road
must
be
(
like
High-way
Men
)
very
dexterous
in
shifting
the
Way
upon
every
Turn
:
and
yet
their
very
doing
so
sometimes
proves
the
Means
of
their
being
found
out
,
understood
and
abhorred
;
and
for
this
very
Cause
that
they
are
ready
to
doe
any
thing
,
are
justly
thought
fit
to
be
preferr'd
to
Nothing
.
Caesar
Borgia
(
base
Son
to
Pope
Alexander
the
6th
.
)
us'd
to
boast
to
his
friend
Machiavel
,
that
he
had
contrived
his
Affairs
and
Greatness
,
into
such
a
Posture
of
Firmness
,
that
whether
his
Holy
Father
lived
or
died
,
they
could
not
but
be
secure
.
If
he
lived
,
there
could
be
no
doubt
of
them
,
and
if
he
died
he
laid
his
Interest
so
,
as
to
over-rule
the
next
Election
,
as
he
pleased
.
But
all
this
while
the
Politician
never
thought
,
or
considered
,
that
he
might
in
the
mean
time
fall
dangerously
sick
,
and
that
Sickness
necessitate
his
Removal
from
the
Court
,
and
during
that
his
absence
,
his
Father
die
,
and
so
his
Interest
decay
,
and
his
Mortal
Enemy
be
chosen
to
the
Papacy
;
as
indeed
it
fell
out
.
So
that
for
all
his
exact
Plot
,
down
was
he
cast
,
from
all
his
Greatness
,
and
forced
to
end
his
Days
in
a
mean
Condition
:
As
it
is
pity
but
all
such
Politick
Opiniators
should
.
Upon
much
the
like
account
,
we
find
it
once
said
of
an
Eminent
Cardinal
,
by
reason
of
his
great
and
apparent
Likelihood
,
to
step
into
St.
Peter's
Chair
,
that
in
Two
Conclaves
,
he
went
in
Pope
,
and
came
out
again
Cardinal
.
So
much
has
Chance
the
casting
Voice
in
the
Disposal
of
all
the
great
things
of
the
World
.
That
which
Men
call
Merit
,
is
a
Mere
Nothing
.
For
even
when
Persons
of
the
greatest
Worth
,
and
Merit
,
are
preferr'd
,
it
is
not
their
Merit
,
but
their
Fortune
that
preferrs
them
.
And
then
,
for
that
other
so
much
admired
Thing
called
Policy
,
it
is
but
little
better
.
For
when
Men
have
busied
themselves
,
and
beat
their
Brains
never
so
much
,
the
whole
Result
both
of
their
Counsels
,
and
their
Fortunes
is
still
at
the
Mercy
of
an
Accident
.
And
therefore
,
whosoever
that
Man
was
,
that
said
,
that
he
had
rather
have
a
Grain
of
Fortune
,
than
a
Pound
of
Wisdom
,
as
to
the
things
of
this
Life
,
spoke
nothing
but
the
Voice
of
Wisdom
and
great
Experience
.
And
now
I
am
far
from
affirming
,
that
I
have
recounted
all
,
or
indeed
the
Hundredth
part
of
those
Casualties
of
Human
Life
,
that
may
display
the
full
Compass
of
Divine
Providence
;
but
surely
I
have
reckoned
up
so
many
,
as
sufficiently
enforce
the
Necessity
of
our
Reliance
upon
it
,
and
that
in
Opposition
to
Two
Extreams
,
that
Men
are
usually
apt
to
fall
into
.
1.
Too
much
Confidence
and
Presumption
,
in
a
prosperous
Estate
.
David
,
after
his
Deliverances
from
Saul
,
and
his
Victories
over
all
his
Enemies
round
about
him
,
in
Psalm
30.
v.
7
,
8.
confesses
,
that
this
his
Prosperity
had
raised
him
to
such
a
Pitch
of
Confidence
,
as
to
make
him
to
say
,
That
he
should
never
be
moved
,
God
of
his
favour
had
made
his
hill
so
strong
:
but
presently
he
adds
,
almost
in
the
very
same
breath
,
Thou
didst
hide
thy
Face
,
and
I
was
troubled
.
The
Sun
shines
in
his
full
Brightness
,
but
the
very
moment
before
he
passes
under
a
Cloud
.
Who
knows
what
a
Day
,
what
an
Hour
;
nay
,
what
a
Minute
may
bring
forth
.
He
who
builds
upon
the
Present
,
builds
upon
the
narrow
Compass
of
a
Point
:
and
where
the
Foundation
is
so
narrow
,
the
Superstructure
cannot
be
High
,
and
Strong
too
.
Is
a
Man
confident
of
his
present
Health
and
Strength
?
why
,
an
Unwholsome
blast
of
Air
,
a
Cold
,
or
a
Surfeit
took
by
Chance
,
may
shake
in
pieces
his
Hardy
Fabrick
;
and
(
in
spite
of
all
his
Youth
and
Vigour
)
send
him
,
in
the
very
flower
of
his
years
,
pining
,
and
drooping
,
to
his
long
home
.
Nay
,
he
cannot
with
any
Assurance
,
so
much
as
step
out
of
his
Doors
,
but
(
unless
God
commissions
his
Protecting
Angel
to
bear
him
up
in
his
hands
,
)
he
may
dash
his
foot
against
a
Stone
,
and
fall
,
and
in
that
fall
breath
his
last
.
Or
is
a
Man
confident
of
his
Estate
,
Wealth
,
and
Power
?
why
,
let
him
read
of
those
strange
unexpected
Dissolutions
of
the
great
Monarchies
,
and
Governments
of
the
World
.
Governments
that
once
made
such
a
Noise
,
and
lookt
so
big
in
the
Eyes
of
Mankind
,
as
being
founded
upon
the
deepest
Counsels
,
and
the
strongest
Force
;
and
yet
,
by
some
slight
Miscarriage
,
or
cross
Accident
(
which
let
in
Ruine
and
Desolation
upon
them
at
first
,
)
are
now
so
utterly
extinct
,
that
Nothing
remains
of
them
but
a
Name
;
nor
are
there
the
least
Signs
,
or
Traces
of
them
to
be
found
but
only
in
Story
.
When
(
I
say
)
he
shall
have
well
reflected
upon
all
this
,
let
him
see
what
Security
he
can
promise
himself
,
in
his
own
little
Personal
Domestick
Concerns
,
which
at
the
best
have
but
the
Protection
of
the
Laws
,
to
Guard
and
Defend
them
,
which
(
God
knows
)
are
far
from
being
able
to
Defend
themselves
.
No
Man
can
rationally
account
himself
secure
,
unless
he
could
command
all
the
Chances
of
the
World
;
but
how
should
he
command
them
,
when
he
cannot
so
much
as
number
them
?
Possibilities
are
as
infinite
as
God's
Power
;
and
whatsoever
may
come
to
pass
,
no
Man
can
certainly
conclude
shall
not
come
to
pass
.
Feople
forget
how
little
it
is
that
they
know
,
and
how
much
less
it
is
that
they
can
do
,
when
they
grow
confident
upon
any
present
State
of
Things
.
There
is
no
one
Enjoyment
that
a
Man
pleases
himself
in
,
but
is
liable
to
be
lost
by
ten
thousand
Accidents
,
wholly
out
of
all
Mortal
Power
,
either
to
foresee
,
or
to
prevent
.
Reason
allows
none
to
be
Confident
,
but
Him
only
who
governs
the
World
,
who
knows
all
things
,
and
can
do
all
things
;
and
therefore
can
neither
be
surprized
,
nor
over-powered
.
2.
The
other
Extreme
,
which
these
Considerations
should
arm
the
Heart
of
Man
against
,
is
,
utter
Despondency
of
mind
in
a
Time
of
pressing
Adversity
.
As
he
,
who
presumes
,
steps
into
the
Throne
of
God
,
so
that
he
that
despairs
,
limits
an
Infinite
Power
to
a
Finite
Apprehension
,
and
measures
Providence
by
his
own
little
,
contracted
Model
.
But
the
Contrivances
of
Heaven
are
as
much
above
our
Politicks
,
as
beyond
our
Arithmetick
.
Of
those
many
Millions
of
Casualties
,
which
we
are
not
aware
of
,
there
is
hardly
One
,
but
God
can
make
an
Instrument
of
our
Deliverance
.
And
most
Men
,
who
are
at
length
delivered
from
any
great
Distress
indeed
,
find
that
they
are
so
,
by
Ways
that
they
never
thought
of
;
Ways
above
,
or
beside
their
Imagination
.
And
therefore
let
no
Man
,
who
owns
the
Belief
of
a
Providence
,
grow
desperate
,
or
forlorn
,
under
any
Calamity
,
or
Strait
whatsoever
;
but
compose
the
Anguish
of
his
Thoughts
,
and
rest
his
amazed
Spirits
upon
this
one
Consideration
,
That
he
knows
not
which
way
the
Lot
may
fall
,
or
what
may
happen
to
him
;
he
comprehends
not
those
strange
,
unaccountable
Methods
,
by
which
Providence
may
dispose
of
him
.
In
a
Word
.
To
summ
up
all
the
foregoing
Discourse
:
Since
the
Interest
of
Governments
,
and
Nations
,
of
Princes
,
and
private
Persons
,
and
that
,
both
as
to
Life
,
and
Health
,
Reputation
,
and
Honour
,
Friendships
and
Enmities
,
Employments
,
and
Preferments
,
(
Notwithstanding
all
the
Contrivance
and
Power
,
that
Human
Nature
can
exert
about
them
,
)
remain
so
wholly
Contingent
,
as
to
us
,
surely
all
the
Reason
of
Mankind
cannot
suggest
any
solid
ground
of
Satisfaction
,
but
in
making
that
God
our
Friend
,
who
is
the
sole
and
absolute
Disposer
of
all
these
things
:
And
in
carrying
a
Conscience
so
clear
towards
him
,
as
may
encourage
us
with
Confidence
to
cast
our selves
upon
him
:
And
in
all
Casualities
still
to
promise
our selves
the
best
Events
from
his
Providence
,
to
whom
Nothing
is
casual
.
Who
constantly
wills
the
truest
Happiness
to
those
that
trust
in
him
,
and
works
all
things
according
to
the
Counsel
of
that
Blessed
Will
.
To
whom
be
rendred
and
ascribed
,
as
is
most
due
,
all
Praise
,
Might
,
Majesty
,
and
Dominion
,
both
now
and
for
evermore
.
Amen
.
A
SERMON
Preached
at
WESTMINSTER-ABBEY
,
April
30.
1676.
1
COR.
III.
19
.
For
the
Wisdom
of
this
World
,
is
Foolishness
with
God
.
THE
Wisdom
of
the
World
,
so
called
,
by
an
Hebraism
,
frequent
in
the
Writings
of
this
Apostle
,
for
Worldly
Wisdom
,
is
taken
in
Scripture
,
in
a
double
Sence
.
1.
For
that
sort
of
Wisdom
,
that
consists
in
Speculation
;
called
,
(
both
by
St.
Paul
and
the
Professours
of
it
)
Philosophy
;
the
great
Idol
of
the
Learned
part
of
the
Heathen
World
,
and
which
divided
it
into
so
many
Sects
and
Denominations
,
as
Stoicks
,
Peripateticks
,
Epicureans
,
and
the
like
;
it
was
professed
and
owned
by
them
for
the
grand
Rule
of
Life
,
and
certain
Guide
to
Man's
chief
Happiness
.
But
for
its
utter
insufficiency
to
make
good
so
high
an
Undertaking
,
we
find
it
termed
by
the
same
Apostle
,
Coloss.
28.
Vain
Philosophy
:
and
1
Tim.
6.20
.
Science
falsly
so
called
;
and
a
full
Account
of
its
Uselesness
we
have
in
this
1
Cor.
1.21
.
where
the
Apostle
speaking
of
it
,
says
,
that
the
World
by
Wisdom
knew
not
God
.
Such
a
worthy
kind
of
Wisdom
is
it
.
Only
making
Men
accurately
and
laboriously
ignorant
of
what
they
were
most
concerned
to
know
.
2.
The
Wisdom
of
this
World
is
sometimes
taken
in
Scripture
,
for
such
a
Wisdom
as
lies
in
Practice
,
and
goes
commonly
by
the
Name
of
Policy
:
and
consists
in
a
certain
Dexterity
or
Art
of
managing
Business
for
a
Man
's
secular
Advantage
:
And
so
being
indeed
that
ruling
Engine
that
governs
the
World
,
it
both
claims
and
finds
as
great
a
Preheminence
above
all
other
Kinds
of
Knowledge
,
as
Government
is
above
Contemplation
;
or
the
leading
of
an
Army
above
the
making
of
Syllogisms
,
or
managing
the
little
Issues
of
a
Dispute
.
And
so
much
is
the
very
Name
and
Reputation
of
it
affected
,
and
valued
by
most
Men
,
that
they
can
much
rather
brook
their
being
reputed
Knaves
,
than
for
their
Honesty
be
accounted
Fools
;
as
they
easily
may
:
Knave
in
the
mean
time
passing
for
a
Name
of
Credit
,
where
it
is
only
another
Word
for
Politician
.
Now
,
this
is
the
,
Wisdom
here
intended
in
the
Text
;
namely
,
that
practical
Cunning
,
that
shews
it self
in
political
Matters
,
and
has
in
it
really
the
Mystery
of
a
Trade
,
or
Craft
.
So
that
in
this
latter
part
of
Vers.
19.
God
is
said
to
take
the
Wise
in
their
own
Craftiness
.
In
short
,
it
is
a
Kind
of
Trick
or
Slight
,
got
not
by
Study
,
but
Converse
,
learn'd
not
from
Books
,
but
Men
:
And
those
also
for
the
most
part
,
the
very
worst
of
Men
of
all
Sorts
,
Ways
,
and
Professions
.
So
that
if
it
be
in
Truth
such
a
precious
Jewel
as
the
World
takes
it
for
,
yet
as
precious
as
it
is
,
we
see
that
they
are
forced
to
rake
it
out
of
Dunghills
;
and
accordingly
the
Apostle
gives
it
a
value
sutable
to
its
Extract
,
branding
it
with
the
most
degrading
and
ignominious
Imputation
of
Foolishness
.
Which
Character
running
so
cross
to
the
general
Sense
,
and
Vogue
of
Mankind
concerning
it
,
who
are
still
admiring
,
and
even
adoring
it
,
as
the
Mistriss
and
Queen
Regent
of
all
other
Arts
whatsoever
.
Our
Business
in
the
following
Discourse
,
shall
be
to
enquire
into
the
Reason
of
the
Apostle's
passing
,
so
severe
a
Remark
upon
it
:
And
here
,
indeed
,
since
we
must
allow
it
for
an
Art
,
and
since
every
Art
is
properly
an
Habitual
Knowledge
of
certain
Rules
and
Maxims
,
by
which
a
Man
is
governed
and
directed
in
his
Actions
,
the
Prosecution
of
the
Words
will
most
naturally
lye
in
these
two
Things
.
-
1.
To
shew
what
are
those
Rules
or
Principles
of
Action
,
upon
which
the
Policy
or
Wisdom
here
condemned
by
the
Apostle
does
proceed
.
-
2.
To
shew
and
demonstrate
the
Folly
and
Absurdity
of
them
,
in
Relation
to
God
;
in
whose
Account
they
receive
a
very
different
Estimate
,
from
what
they
have
in
the
Worlds
.
And
first
,
for
the
first
of
these
;
I
shall
set
down
four
several
Rules
or
Principles
,
which
that
Policy
or
Wisdom
,
which
carries
so
great
a
Vogue
and
Value
in
the
World
,
governs
its
Actions
by
.
1.
The
first
is
,
That
a
Man
must
maintain
a
constant
continued
Course
of
Dissimulation
,
in
the
whole
Tenor
of
his
Behaviour
.
Where
yet
,
we
must
observe
,
that
Dissimulation
admits
of
a
two-fold
Acception
.
1.
It
may
be
taken
for
a
bare
Concealment
of
ones
mind
:
In
which
Sence
we
commonly
say
,
that
it
is
Prudence
to
dissemble
Injuries
;
that
is
,
not
always
to
declare
our
Resentments
of
them
;
and
this
must
be
allowed
not
only
lawfull
,
but
in
most
of
the
Affairs
of
Humane
Life
,
absolutely
Necessary
:
For
certainly
it
can
be
no
Man's
Duty
,
to
write
his
Heart
upon
his
Forehead
,
and
to
give
all
the
inquisitive
and
malicious
World
round
about
him
,
a
Survey
of
those
Thoughts
,
which
it
is
the
Prerogative
of
God
only
to
know
,
and
his
own
great
Interest
to
conceal
.
Nature
gives
every
one
a
Right
to
defend
himself
,
and
Silence
surely
is
a
very
innocent
Defence
.
2.
Dissimulation
is
taken
for
a
Man
's
positive
professing
himself
to
be
,
what
indeed
he
is
not
;
and
what
he
resolves
not
to
be
:
And
consequently
it
emploies
all
the
Art
and
Industry
imaginable
,
to
make
good
the
Disguise
;
and
by
false
Appearances
to
render
its
Designs
the
less
visible
,
that
so
they
may
prove
the
more
effectual
:
And
this
is
the
Dissimulation
here
meant
,
which
is
the
very
Ground-work
of
all
worldly
Policy
.
The
Superstructure
of
which
being
Folly
,
it
is
but
Reason
that
the
Foundation
of
it
should
be
Falsity
.
In
the
Language
of
the
Scripture
,
it
is
Damnable
Hypocrisie
;
but
of
those
who
neither
believe
Scripture
nor
Damnation
,
it
is
voted
Wisdom
;
nay
,
the
very
Primum
Mobile
,
or
great
Wheel
,
upon
which
all
the
various
Arts
of
Policy
move
,
and
turn
:
The
Soul
,
or
Spirit
,
which
(
as
it
were
)
animates
and
runs
through
all
the
particular
Designs
and
Contrivances
,
by
which
the
great
Masters
of
this
Mysterious
Wisdom
,
turn
about
the
World
.
So
that
he
who
hates
his
Neighbour
mortally
,
and
wisely
too
,
must
profess
all
the
Dearness
and
Friendship
,
all
the
Readiness
to
serve
him
(
as
the
Phrase
now
is
)
that
Words
and
Superficial
Actions
can
express
.
When
he
purposes
one
thing
,
he
must
swear
,
and
lye
,
and
damn
himself
with
ten
thousand
Protestations
,
that
he
designs
the
clean
contrary
.
If
he
really
intends
to
ruine
and
murther
his
Prince
,
(
as
Cromwell
,
an
Experienced
Artist
,
in
that
Perfidious
and
bloody
Faculty
once
did
,
)
he
must
weep
and
call
upon
God
,
use
all
the
Oaths
and
Imprecations
,
all
the
Sanctifi'd
Perjuries
,
to
perswade
him
,
that
he
resolves
Nothing
but
his
Safety
,
Honour
and
Establishment
,
as
the
same
grand
Exemplar
of
Hypocrisie
,
did
before
.
If
such
Persons
project
the
Ruine
of
Church
and
State
,
they
must
appeal
to
God
the
Searcher
of
all
Hearts
,
that
they
are
ready
to
sacrifice
their
dearest
Blood
,
for
the
Peace
of
the
one
,
and
the
Purity
of
the
other
.
And
now
,
if
Men
will
be
prevailed
upon
so
far
,
as
to
renounce
the
sure
and
impartial
Judgment
of
Sense
and
Experience
,
and
to
believe
that
Black
is
White
,
provided
there
be
somebody
to
swear
that
it
is
so
;
they
shall
not
want
Arguments
of
this
Sort
,
good
Store
,
to
convince
them
:
There
being
Knights
of
the
Post
,
and
Holy
Cheats
enough
in
the
World
,
to
swear
the
Truth
of
the
broadest
Contradictions
,
and
the
highest
Impossibilities
,
where
Interest
,
and
Pious
Frauds
shall
give
them
an
Extraordinary
Call
to
it
.
It
is
look'd
upon
as
a
great
piece
of
Weakness
,
and
Unfitness
for
Business
(
forsooth
)
for
a
Man
to
be
so
clear
and
open
,
as
really
to
think
not
only
,
what
he
says
,
but
what
he
swears
:
And
when
he
makes
any
Promise
,
to
have
the
least
intent
of
performing
it
;
but
when
his
Interest
serves
instead
of
Veracity
,
and
engages
him
rather
to
be
true
to
another
,
than
false
to
himself
.
He
only
now-a-days
,
speaks
like
an
Oracle
,
who
speaks
Tricks
,
and
Ambiguities
.
Nothing
is
thought
beautifull
,
that
is
not
painted
:
So
that
what
between
French
Fashions
,
and
Italian
Dissimulations
,
the
Old
,
Generous
,
English
Spirit
,
which
heretofore
made
this
Nation
so
great
in
the
Eyes
of
all
the
World
round
about
it
,
seems
utterly
lost
and
extinct
;
and
we
are
degenerated
into
a
mean
,
sharking
,
fallacious
,
undermining
Way
of
Converse
;
there
being
a
Snare
and
a
Trapan
almost
in
every
Word
we
hear
,
and
every
Action
we
see
.
Men
speak
with
Designs
of
Mischief
,
and
therefore
they
speak
in
the
Dark
.
In
short
,
this
seems
to
be
the
true
,
inward
Judgment
of
all
our
Politick
Sages
,
That
Speech
was
given
to
the
Ordinary
Sort
of
Men
,
whereby
to
Communicate
their
Mind
;
but
to
wise
Men
,
whereby
to
conceal
it
.
2.
The
second
Rule
,
or
Principle
,
upon
which
this
Policy
,
or
Wisdom
of
the
World
does
proceed
;
is
,
That
Conscience
and
Religion
ought
to
lay
no
Restraint
upon
Men
at
all
,
when
it
lies
opposite
to
the
Prosecution
of
their
Interest
.
The
great
Patron
,
and
Coryphaeus
of
this
Tribe
,
Nicholas
Machiavel
,
laid
down
this
for
a
Master-rule
in
his
political
Scheme
,
That
the
Shew
of
Religion
was
helpfull
to
the
Politician
,
but
the
Reality
of
it
hurtfull
,
and
pernicious
.
Accordingly
having
shewn
,
how
the
former
part
of
his
Maxim
has
been
followed
by
these
Men
,
in
that
first
and
fundamental
Principle
of
Dissimulation
already
spoken
to
by
us
;
we
come
now
to
shew
further
,
that
they
cannot
with
more
Art
dissemble
the
Appearance
of
Religion
,
than
they
can
with
Ease
lay
aside
the
Substance
.
The
Politician
,
whose
very
Essence
lies
in
this
,
that
he
be
a
Person
ready
to
doe
any
thing
,
that
he
apprehends
for
his
Advantage
,
must
first
of
all
,
be
sure
,
to
put
himself
into
a
State
of
Liberty
,
as
free
,
and
large
,
as
his
Principles
:
And
so
to
provide
Elbow-room
enough
for
his
Conscience
to
lay
about
,
and
have
its
full
play
in
.
And
for
that
purpose
,
he
must
resolve
to
shake
off
all
inward
Awe
of
Religion
;
and
by
no
means
,
to
suffer
the
Liberty
of
his
Conscience
to
be
enslaved
,
and
brought
under
the
Bondage
of
observing
Oaths
,
or
the
Narrowness
of
Men's
Opinions
,
about
Turpe
&
Honestum
,
which
ought
to
vanish
,
when
they
stand
in
Competition
,
with
any
solid
,
real
Good
;
that
is
,
(
in
their
Judgment
)
such
as
concerns
Eating
,
or
Drinking
,
or
Taking
Money
.
Upon
which
account
these
Children
of
Darkness
,
seem
excellently
well
to
imitate
the
Wisdom
of
those
Children
of
Light
,
the
great
Illuminati
of
the
late
times
,
who
professedly
laid
down
this
as
the
Basis
of
all
their
Proceedings
;
That
whatsoever
they
said
or
did
,
for
the
present
,
under
such
a
Measure
of
Light
,
should
oblige
them
no
longer
,
when
a
greater
Measure
of
Light
,
should
give
them
other
Discoveries
.
And
this
Principle
they
professed
was
of
great
use
to
them
;
as
how
could
it
be
otherwise
,
if
it
fell
into
skilfull
hands
?
For
since
this
Light
was
to
rest
within
them
,
and
the
Judgment
of
it
to
remain
wholly
in
themselves
,
they
might
safely
and
uncontroulably
pretend
it
greater
or
less
,
as
their
Occasions
should
enlighten
them
.
If
a
Man
has
a
prospect
of
a
fair
Estate
,
and
sees
a
way
open
to
it
,
but
it
must
be
through
Fraud
,
Violence
and
Oppression
.
If
he
see
large
Preferments
tendered
him
,
but
conditionally
upon
his
doing
base
and
wicked
Offices
.
If
he
sees
he
may
crush
his
Enemy
,
but
that
it
must
be
by
slandering
,
belying
,
and
giving
him
a
Secret
Blow
:
and
Conscience
shall
here
,
according
to
its
Office
,
interpose
and
protest
the
Illegality
,
and
Injustice
of
such
Actions
,
and
the
Damnation
that
is
expresly
threatned
to
them
,
by
the
Word
of
God
.
The
thorough
pac'd
Politician
,
must
presently
laugh
at
the
Squeamishness
of
his
Conscience
,
and
read
it
another
Lecture
,
and
tell
it
,
that
Iust
and
Unjust
are
but
Names
grounded
only
upon
Opinion
,
and
authorized
by
Custom
,
by
which
the
Wise
and
the
Knowing
part
of
the
World
serve
themselves
upon
the
Ignorant
and
Easie
;
and
that
,
whatsoever
fond
Priests
may
talk
,
There
is
no
Devil
like
an
Enemy
in
power
,
no
Damnation
like
being
poor
,
and
no
Hell
like
an
empty
Purse
;
and
therefore
that
those
Courses
,
by
which
a
Man
comes
to
rid
himself
of
these
Plagues
,
are
ipso
facto
,
prudent
,
and
consequently
pious
:
The
former
being
with
such
wise
Men
,
the
only
measure
of
the
latter
.
And
the
truth
is
,
the
late
Times
of
Confusion
,
in
which
the
Heights
and
Refinements
of
Religion
,
were
professed
in
Conjunction
with
the
Practice
of
the
most
Execrable
Villainies
that
were
ever
acted
upon
the
Earth
.
And
the
Weakness
of
our
Church-Discipline
since
its
Restauration
,
whereby
it
has
been
scarce
able
to
get
any
hold
on
Men's
Consciences
,
and
much
less
able
to
keep
it
;
and
the
great
prevalence
of
that
Atheistical
Doctrine
of
the
Leviathan
;
and
the
unhappy
Propagation
of
Erastianism
;
these
things
(
I
say
)
with
some
others
,
have
been
the
sad
and
fatal
Causes
,
that
have
loosed
the
Bands
of
Conscience
,
and
eaten
out
the
very
Heart
and
Sense
of
Christianity
amongst
us
,
to
that
degree
,
that
there
is
now
scarce
any
religious
Tye
or
Restraint
upon
persons
,
but
merely
from
those
faint
Remainders
of
Natural
Conscience
,
which
God
will
be
sure
to
keep
alive
upon
the
Hearts
of
Men
,
as
long
as
they
are
Men
,
for
the
great
Ends
of
his
own
Providence
,
whether
they
will
or
no.
So
that
,
were
it
not
for
this
sole
Obstacle
,
Religion
is
not
now
so
much
in
danger
of
being
divided
,
and
torn
piece-meal
by
Sects
and
Factions
,
as
of
being
at
once
devour'd
by
Atheism
.
Which
being
so
,
let
none
wonder
that
Irreligion
is
accounted
Policy
,
when
it
is
grown
even
to
a
fashion
;
and
passes
for
Wit
,
with
some
,
as
well
as
for
Wisdom
with
others
.
For
certain
it
is
,
that
Advantage
now
sits
in
the
Room
of
Conscience
,
and
steers
all
:
And
no
Man
is
esteemed
any
ways
considerable
for
Policy
,
who
wears
Religion
otherwise
than
as
a
Cloak
;
that
is
,
as
such
a
Garment
as
may
both
cover
,
and
keep
him
warm
,
and
yet
hang
loose
upon
him
too
.
The
third
Rule
or
Principle
,
upon
which
this
Policy
,
or
Wisdom
of
the
World
proceeds
,
is
,
That
a
Man
ought
to
make
himself
,
and
not
the
Publick
the
Chief
,
if
not
the
sole
End
of
all
his
Actions
.
He
is
to
be
his
own
Centre
and
Circumference
too
:
That
is
,
to
draw
all
things
to
himself
,
and
to
extend
nothing
beyond
himself
:
He
is
to
make
the
greater
World
serve
the
less
;
and
not
only
,
not
to
love
his
Neighbour
as
himself
,
but
indeed
to
account
none
for
his
Neighbour
,
but
himself
.
And
therefore
to
die
or
suffer
for
his
Country
,
is
not
only
exploded
by
him
as
a
great
Paradox
in
Politicks
,
and
fitter
for
Poets
to
sing
of
,
than
for
wise
Men
to
practise
:
But
also
,
to
make
himself
so
much
as
one
Penny
the
poorer
,
or
to
forbear
one
base
gain
,
to
serve
his
Prince
,
to
secure
a
whole
Nation
,
or
to
credit
a
Church
,
is
judged
by
him
a
great
want
of
Experience
,
and
a
piece
of
Romantick
Melancholy
,
unbecoming
a
Politician
;
who
is
still
to
look
upon
himself
as
his
Prince
,
his
Country
,
his
Church
;
nay
,
and
his
God
too
.
The
general
Interest
of
the
Nation
is
nothing
to
him
,
but
only
that
Portion
of
it
,
that
he
either
does
,
or
would
possess
.
'T
is
not
the
Rain
that
waters
the
whole
Earth
,
but
that
which
falls
into
his
own
Cistern
,
that
must
relieve
him
:
Not
the
Common
,
but
the
Enclosure
,
that
must
make
him
rich
.
Let
the
Publick
sink
or
swim
,
so
long
as
he
can
hold
up
his
Head
above
Water
:
Let
the
Ship
be
cast
away
,
if
he
may
but
have
the
Benefit
of
the
Wreck
.
Let
the
Government
be
ruin'd
by
his
Avarice
,
if
by
the
same
Avarice
,
he
can
scrape
together
,
so
much
as
to
make
his
peace
,
and
maintain
him
as
well
under
another
.
Let
Foreigners
invade
and
spoil
the
Land
,
so
long
as
he
has
a
good
Estate
in
Bank
else-where
.
Peradventure
,
for
all
this
,
Men
may
curse
him
as
a
Covetous
Wretch
,
a
Traitour
,
and
a
Villain
:
But
such
words
are
to
be
look'd
upon
only
as
the
splendid
Declaimings
of
Novices
,
and
Men
of
Heat
,
who
,
while
they
rail
at
his
Person
,
perhaps
envy
his
Fortune
:
or
possibly
of
Losers
,
and
Male-contents
,
whose
Portion
and
Inheritance
is
a
Freedom
to
speak
.
But
a
Politician
must
be
above
words
.
Wealth
,
he
knows
answers
all
,
and
if
it
brings
a
Storm
upon
him
,
will
provide
him
also
a
Coat
to
weather
it
out
.
That
such
Thoughts
and
Principles
as
these
,
lie
at
the
Bottom
of
most
Men's
Actions
;
at
the
Bottom
do
I
say
?
Nay
,
sit
at
the
Top
,
and
visibly
hold
the
Helm
in
the
Management
of
the
weightiest
Affairs
of
most
Nations
,
we
need
not
much
History
,
nor
Curiosity
of
Observation
to
convince
us
:
For
though
there
have
not
been
wanting
such
heretofore
,
as
have
practised
these
unworthy
Arts
,
(
for
as
much
as
there
have
been
Villains
in
all
Places
,
and
all
Ages
)
yet
now-a-days
they
are
owned
above-board
;
and
whereas
,
Men
formerly
had
them
in
design
,
amongst
us
they
are
openly
vouched
,
argued
,
and
asserted
in
common
Discourse
.
But
this
,
I
confess
,
being
a
new
,
unexemplified
kind
of
Policy
,
scarce
comes
up
to
that
which
the
Apostle
here
condemns
for
the
Wisdom
of
the
World
,
but
must
pass
rather
for
the
Wisdom
of
this
particular
Age
,
which
as
in
most
other
things
it
stands
alone
,
scorning
the
Examples
of
all
former
Ages
;
so
it
has
a
Way
of
Policy
and
Wisdom
also
peculiar
to
it self
.
4.
The
fourth
and
last
Principle
,
that
I
shall
mention
,
upon
which
this
Wisdom
of
the
World
proceeds
,
is
this
.
That
in
shewing
Kindness
,
or
doing
Favours
,
no
Respect
at
all
is
to
be
had
to
Friendship
,
Gratitude
,
or
Sense
of
Honour
,
but
that
such
Favours
are
to
be
done
only
to
the
Rich
or
Potent
,
from
whom
a
Man
may
receive
a
further
Advantage
,
or
to
his
Enemies
,
from
whom
he
may
otherwise
fear
a
Mischief
.
I
have
here
mentioned
Gratitude
,
and
Sense
of
Honour
,
being
(
as
I
may
so
speak
)
a
Man's
Civil
Conscience
,
prompting
him
to
many
things
,
upon
the
Accounts
of
common
Decency
,
which
Religion
would
otherwise
bind
him
to
,
upon
the
Score
of
Duty
.
And
it
is
sometimes
found
,
that
some
who
have
little
or
no
Reverence
for
Religion
,
have
yet
those
innate
Seeds
and
Sparks
of
Generosity
,
as
make
them
scorn
to
doe
such
things
,
as
would
render
them
mean
in
the
Opinion
of
sober
and
worthy
Men
;
and
with
such
Persons
,
Shame
is
instead
of
Piety
,
to
restrain
them
from
many
base
and
degenerous
practices
.
But
now
our
Politician
having
baffled
his
Greater
Conscience
,
must
not
be
non-plus'd
with
Inferiour
Obligations
;
and
having
leapt
over
such
Mountains
,
at
length
poorly
lie
down
before
a
Mole-hill
:
But
he
must
add
Perfection
to
Perfection
;
and
being
past
Grace
,
endeavour
,
if
need
be
,
to
be
past
Shame
too
.
And
accordingly
,
he
looks
upon
Friendship
,
Gratitude
,
and
Sense
of
Honour
,
as
terms
of
Art
to
amuse
and
impose
upon
weak
,
undesigning
Minds
.
For
an
Enemy's
Money
he
thinks
may
be
made
as
good
a
Friend
as
any
;
and
Gratitude
looks
backward
,
but
Policy
forward
:
and
for
Sense
of
Honour
,
if
it
impoverisheth
a
man
,
it
is
in
his
Esteem
,
neither
Honour
,
nor
Sense
.
Whence
it
is
,
that
now-a-days
,
only
Rich
men
,
or
Enemies
,
are
accounted
the
Rational
Objects
of
Benefaction
.
For
to
be
kind
to
the
former
is
Traffick
;
and
in
these
Times
Men
present
,
just
as
they
Soyl
their
Ground
,
not
that
they
love
the
Dirt
,
but
that
they
expect
a
Crop
:
and
for
the
latter
,
the
Politician
well
approves
of
the
Indian's
Religion
,
in
worshipping
the
Devil
,
that
he
may
do
him
no
hurt
;
how
much
soever
he
hates
him
,
and
is
hated
by
him
.
But
if
a
Poor
,
Old
,
Decayed
Friend
or
Relation
,
whose
Purse
,
whose
House
and
Heart
had
been
formerly
free
,
and
open
to
such
an
one
,
shall
at
length
upon
change
of
Fortune
come
to
him
with
Hunger
and
Rags
,
pleading
his
past
Services
,
and
his
present
Wants
,
and
so
crave
some
Relief
of
one
,
for
the
Merit
and
Memory
of
the
other
;
the
Politician
,
who
imitates
the
Serpent's
Wisdom
,
must
turn
his
deaf
Ear
too
to
all
the
insignificant
Charms
of
Gratitude
and
Honour
,
in
behalf
of
such
a
Bankrupt
,
undone
Friend
;
who
having
been
already
used
,
and
now
squeezed
dry
,
is
fit
only
to
be
cast
aside
.
He
must
abhorr
Gratitude
,
as
a
worse
kind
of
Witchcraft
,
which
only
serves
to
conjure
up
the
pale
,
meagre
Ghosts
of
dead
,
forgotten
Kindnesses
,
to
haunt
and
trouble
him
;
still
respecting
what
is
past
,
whereas
such
Wise
men
as
himself
,
in
such
cases
,
account
all
that
is
past
,
to
be
also
gone
:
and
know
,
that
there
can
be
no
gain
in
Refunding
,
nor
any
profit
in
paying
Debts
.
The
sole
measure
of
all
his
Courtesies
is
,
what
return
they
will
make
him
,
and
what
Revenue
they
will
bring
him
in
.
His
Expectations
govern
his
Charity
.
And
we
must
not
vouch
any
man
for
an
exact
Master
in
the
Rules
of
our
Modern
Policy
,
but
such
an
one
as
hath
brought
himself
so
far
to
hate
and
despise
the
absurdity
of
being
kind
upon
free
cost
,
as
(
to
use
a
known
Expression
)
not
so
much
as
to
tell
a
Friend
what
it
is
a
Clock
for
nothing
.
And
thus
I
have
finished
the
first
General
Head
proposed
from
the
Text
,
and
shewn
some
of
those
Rules
,
Principles
and
Maxims
that
this
Wisdom
of
the
World
acts
by
:
I
say
Some
of
them
,
for
I
neither
pretend
nor
desire
to
know
them
all
.
I
come
now
to
the
other
General
Head
,
which
is
,
to
shew
the
Folly
and
Absurdity
of
these
Principles
in
Relation
to
God
.
In
order
to
which
we
must
observe
that
Foolishness
,
being
properly
a
man's
Deviation
from
Right
Reason
in
point
of
Practice
,
must
needs
consist
in
one
of
these
two
things
.
-
1.
In
his
pitching
upon
such
an
End
as
is
unsutable
to
his
Condition
;
or
,
-
2.
In
his
pitching
upon
Means
unsutable
to
the
Compassing
of
his
End
.
There
is
Folly
enough
in
either
of
these
;
and
my
business
shall
be
to
shew
,
That
such
as
act
by
the
forementioned
Rules
of
Worldly
Wisdom
,
are
eminently
Foolish
upon
both
accounts
.
1.
And
first
,
for
that
first
sort
of
Foolishness
imputable
to
them
;
namely
,
That
a
man
by
following
such
Principles
pitches
upon
that
for
his
End
which
no
ways
sutes
his
Condition
.
Certain
it
is
,
and
indeed
self-evident
,
That
the
Wisdom
of
this
World
looks
no
further
than
this
World
.
All
its
Designs
and
Efficacy
terminate
on
this
side
Heaven
,
nor
does
Policy
so
much
as
pretend
to
any
more
than
to
be
the
great
Art
of
raising
a
man
to
the
Plenties
,
Glories
and
Grandeurs
of
the
World
.
And
if
it
arrives
so
far
as
to
make
a
man
Rich
,
Potent
and
Honourable
,
it
has
its
End
,
and
has
done
its
utmost
.
But
now
that
a
man
cannot
rationally
make
these
things
his
End
,
will
appear
from
these
two
Considerations
.
1.
That
they
reach
not
the
measure
of
his
Duration
or
Being
;
the
Perpetuity
of
which
surviving
this
mortal
State
,
and
shooting
forth
into
the
endless
Eternities
of
another
World
,
must
needs
render
a
man
infinitely
miserable
and
forlorn
,
if
he
has
no
other
Comforts
,
but
what
he
must
leave
behind
him
in
this
.
For
nothing
can
make
a
man
happy
,
but
that
which
shall
last
as
long
as
he
lasts
.
And
all
these
Enjoyments
are
much
too
short
for
an
immortal
Soul
to
stretch
it self
upon
;
which
shall
persist
in
being
not
only
when
Profit
,
Pleasure
,
and
Honour
,
but
when
time
it self
shall
cease
and
be
no
more
.
No
man
can
transport
his
large
Retinue
,
his
Sumptuous
Fare
,
and
his
Rich
Furniture
into
another
World
.
Nothing
of
all
these
things
can
continue
with
him
then
but
the
memory
of
them
.
And
surely
the
bare
remembrance
that
a
man
was
formerly
Rich
or
Great
,
cannot
make
him
at
all
happier
there
,
where
an
Infinite
Happiness
,
or
an
Infinite
Misery
shall
equally
swallow
up
the
sense
of
these
poor
Felicities
.
It
may
indeed
contribute
to
his
Misery
,
heighten
the
anguish
,
and
sharpen
the
Sting
of
Conscience
,
and
so
add
fury
to
the
everlasting
flames
,
when
he
shall
reflect
upon
the
abuse
of
all
that
Wealth
and
Greatness
that
the
good
providence
of
God
had
put
as
a
price
into
his
hand
for
worthier
purposes
than
to
Damn
his
Nobler
and
better
part
,
only
to
please
and
gratify
his
worse
.
But
the
Politician
has
an
answer
ready
for
all
these
melancholy
considerations
;
That
he
,
for
his
part
,
believes
none
of
these
things
:
As
that
there
is
either
an
Heaven
,
or
an
Hell
,
or
an
immortal
Soul
.
No
,
he
is
too
great
a
friend
to
Real
knowledge
,
to
take
such
troublesom
Assertions
as
these
upon
Trust.
Which
if
it
be
his
Belief
,
as
no
doubt
it
is
,
let
him
for
me
continue
in
it
still
,
and
stay
for
its
Confutation
in
another
world
;
which
,
if
he
can
destroy
by
disbelieving
,
his
Infidelity
will
do
him
better
service
,
than
as
yet
he
has
any
cause
to
presume
that
it
can
.
But
,
2
ly
.
Admitting
,
that
either
these
enjoyments
were
eternal
,
or
the
Soul
mortal
;
and
so
,
that
one
way
or
other
they
were
commensurate
to
its
duration
,
yet
still
they
cannot
be
an
end
sutable
to
a
rational
nature
,
for
as
much
as
they
fill
not
the
measure
of
its
desires
.
The
foundation
of
all
Man's
unhappiness
here
on
Earth
,
is
the
great
disproportion
between
his
enjoyments
and
his
appetites
;
which
appears
evidently
in
this
,
That
let
a
man
have
never
so
much
,
he
is
still
desiring
something
or
other
more
.
Alexander
,
we
know
,
was
much
troubled
at
the
scantiness
of
Nature
it self
,
that
there
were
no
more
Worlds
for
him
to
disturb
:
And
in
this
respect
,
every
man
living
has
a
Soul
as
great
as
Alexander
,
and
put
under
the
same
circumstances
,
would
own
the
very
same
dissatisfactions
.
Now
this
is
most
certain
,
that
in
Spiritual
Natures
,
so
much
as
there
is
of
desire
,
so
much
there
is
also
of
capacity
to
receive
.
I
do
not
say
there
is
always
a
capacity
to
receive
the
very
thing
they
desire
,
for
that
may
be
impossible
:
But
for
the
degree
of
happiness
,
that
they
propose
to
themselves
from
that
thing
,
this
I
say
they
are
capable
of
.
And
as
God
is
said
to
have
made
man
after
his
own
Image
,
so
upon
this
quality
he
seems
peculiarly
to
have
stampt
the
resemblance
of
his
Infinity
.
For
Man
seems
as
boundless
in
his
desires
,
as
God
is
in
his
Being
;
and
therefore
nothing
but
God
himself
can
satisfy
him
.
But
the
great
Inequality
of
all
things
else
to
the
appetites
of
a
rational
Soul
,
appears
yet
further
from
this
.
That
in
all
these
worldly
things
,
that
a
man
pursues
with
the
greatest
eagerness
,
and
intention
of
mind
imaginable
,
he
finds
not
half
the
pleasure
in
the
actual
possession
of
them
,
that
he
proposed
to
himself
in
the
expectation
.
Which
shews
that
there
is
a
great
Cheat
or
Lye
which
over
spreads
the
World
,
while
all
things
here
below
,
beguile
mens
expectations
,
and
their
expectations
cheat
their
experience
.
Let
this
therefore
be
the
first
thing
in
which
the
Foolishness
of
this
worldly
wisdom
is
manifest
.
Namely
,
that
by
it
a
man
proposes
to
himself
an
end
wholly
unsutable
to
his
condition
;
as
bearing
no
proportion
to
the
measure
of
his
duration
,
or
the
Vastness
of
his
desires
.
The
other
thing
in
which
Foolishness
is
seen
,
is
a
man's
pitching
upon
means
unsutable
to
that
which
he
has
made
his
end
.
And
here
,
we
will
for
the
present
,
suppose
the
things
of
the
world
to
have
neither
that
shortness
,
nor
emptiness
in
them
,
that
we
have
indeed
proved
them
to
have
.
But
that
they
are
so
adaequate
to
all
the
concerns
of
an
intelligent
Nature
,
that
they
may
be
rationally
fixt
upon
by
men
,
as
the
Ultimate
end
of
all
their
Designs
,
yet
the
folly
of
this
Wisdom
appears
in
this
,
that
it
suggests
those
means
for
the
acquisition
of
these
enjoyments
,
that
are
no
ways
fit
to
compass
or
acquire
them
:
and
that
upon
a
double
account
.
-
1.
That
they
are
in
themselves
unable
,
and
Insufficient
for
:
And
,
-
2.
That
they
are
frequently
opposite
to
a
successfull
attainment
of
them
.
1.
And
first
,
for
their
Insufficiency
.
Let
Politicians
contrive
as
accurately
,
project
as
deeply
,
and
pursue
,
what
they
have
thus
contrived
and
projected
,
as
diligently
,
as
it
is
possible
for
Human
Wit
and
industry
to
do
:
Yet
still
the
success
of
all
depends
upon
the
favour
of
an
over-ruling
hand
.
For
God
expresly
claims
it
as
a
special
part
of
his
Prerogative
,
to
have
the
intire
disposal
of
Riches
,
Honours
,
and
whatsoever
else
is
apt
to
command
the
desires
of
mankind
here
below
.
Deuteronomy
8.18
.
It
is
the
Lord
thy
God
that
giveth
thee
power
to
get
wealth
.
And
in
1
Sam.
2.30
.
God
peremptorily
declares
himself
the
Sole
Fountain
of
Honour
,
telling
us
,
that
Those
that
Honour
him
shall
be
Honoured
,
and
that
those
that
despise
him
,
shall
be
lightly
esteemed
.
And
then
for
Dignities
and
Preferments
,
we
have
the
word
of
one
,
that
could
dispose
of
these
things
as
much
as
Kings
could
do
:
Prov.
29.26
.
where
he
tells
us
,
that
many
seek
the
Rulers
favour
:
That
is
,
apply
themselves
both
to
his
Interest
and
Humour
,
with
all
the
arts
of
Flattery
and
Obsequiousness
,
the
surest
and
the
readiest
ways
(
one
would
think
)
to
advance
a
man
;
and
yet
,
after
all
,
it
follows
in
the
next
words
,
that
every
man's
judgment
cometh
of
the
Lord
.
And
that
,
whatsoever
may
be
expected
here
,
't
is
resolved
only
in
the
Court
of
Heaven
,
whether
the
man
shall
proceed
Favourite
in
the
Courts
of
Princes
,
and
after
all
his
Artificial
attendance
come
to
sit
at
the
Right
hand
,
or
be
made
a
Footstool
.
So
that
upon
full
Tryal
of
all
the
courses
that
Policy
could
either
devise
or
practise
,
the
most
experienced
Masters
of
it
have
been
often
forced
to
sit
down
with
that
complaint
of
the
Disciples
.
We
have
toiled
all
night
,
and
have
caught
nothing
.
For
do
we
not
sometimes
see
that
Traytors
can
be
out
of
favour
,
and
Knaves
be
beggars
,
and
lose
their
Estates
,
and
be
stript
of
their
offices
as
well
as
honester
Men
?
And
why
all
this
?
Surely
not
always
for
want
of
craft
to
spy
out
where
their
game
lay
;
nor
yet
for
want
of
irreligion
to
give
them
all
the
scope
of
ways
lawfull
,
and
unlawfull
,
to
prosecute
their
intentions
.
But
,
because
the
providence
of
God
strikes
not
in
with
them
,
but
dashes
and
even
dispirits
all
their
Endeavours
,
and
makes
their
designs
heartless
and
ineffectual
.
So
that
it
is
not
their
feeing
this
man
,
their
belying
another
,
nor
their
sneaking
to
a
third
,
that
shall
be
able
to
do
their
business
,
when
the
designs
of
Heaven
will
be
served
by
their
disappointment
.
And
this
is
the
true
cause
why
so
many
politick
conceptions
so
elaborately
,
formed
and
wrought
,
and
grown
at
length
ripe
for
delivery
,
doe
yet
,
in
the
issue
,
miscarry
and
prove
abortive
:
for
being
come
to
the
Birth
,
the
all-disposing
providence
of
God
denies
them
strength
to
bring
forth
.
And
thus
the
Authors
of
them
,
having
missed
of
their
mighty
aims
,
are
fain
to
retreat
with
frustration
and
a
baffle
;
and
having
played
the
Knaves
unsuccessfully
,
to
have
the
ill
luck
to
pass
for
Fools
too
.
The
means
suggested
by
Policy
and
worldly
Wisdom
,
for
the
attainment
of
these
Earthly
,
enjoyments
are
unfit
for
that
purpose
,
not
only
upon
the
account
of
their
insufficiency
for
,
but
also
of
their
frequent
opposition
,
and
contrariety
to
the
accomplishment
of
such
ends
.
Nothing
being
more
usual
,
than
for
these
unchristian
fishers
of
men
to
be
fatally
caught
in
their
own
Nets
.
For
does
not
the
Text
expresly
say
,
that
God
taketh
the
Wise
in
their
own
Craftiness
.
And
has
not
our
own
experience
sufficiently
Commented
upon
the
Text
,
when
we
have
seen
some
by
the
very
same
ways
by
which
they
had
designed
to
rise
uncontroulably
,
and
to
clear
off
all
obstructions
before
their
ambition
,
to
have
directly
procured
their
utter
downfall
,
and
to
have
broke
their
necks
from
that
very
Ladder
,
by
which
they
had
thought
to
have
climb'd
as
high
as
their
Father
Lucifer
;
and
there
from
the
top
of
all
their
greatness
to
have
look'd
down
with
scorn
upon
all
below
them
.
Such
Persons
are
the
proper
and
lawfull
objects
of
Derision
;
for
as
much
as
God
himself
laughs
at
them
.
Haman
wanted
nothing
to
compleat
his
greatness
,
but
a
Gallows
upon
which
to
hang
Mordecai
:
But
it
matter'd
not
for
whom
he
provided
the
Gallows
,
when
providence
designed
the
Rope
for
him
.
With
what
contempt
does
the
Apostle
here
in
the
20
th
.
verse
of
this
3
d.
ch
.
of
the
1
Ep.
to
the
Corin.
repeat
those
words
of
the
Psalmist
concerning
all
the
fine
Artifices
of
worldly
Wisdom
?
The
Lord
,
says
he
,
knoweth
the
thoughts
of
the
Wise
,
that
they
are
vain
.
All
their
contrivances
are
but
thin
,
slight
,
despicable
things
,
and
,
for
the
most
part
,
destructive
of
themselves
.
Nothing
being
more
equal
in
Justice
,
and
indeed
more
Natural
in
the
direct
consequence
and
connexion
of
Effects
and
Causes
,
than
for
men
wickedly
Wise
to
outwit
themselves
;
and
for
such
as
Wrestle
with
Providence
,
to
trip
up
their
own
heels
.
It
is
clear
therefore
,
that
the
charge
of
this
second
sort
of
Foolishness
is
made
good
upon
worldly
Wisdom
:
for
that
,
having
made
men
pitch
upon
an
end
unfit
for
their
condition
,
it
also
makes
them
pitch
upon
means
unfit
to
attain
that
end
.
And
that
both
by
reason
of
their
Inability
for
,
and
frequent
contrariety
to
the
bringing
about
such
designs
.
This
,
I
say
,
has
been
made
good
in
the
General
;
but
since
particulars
convince
with
greater
life
and
evidence
,
we
will
resume
the
forementioned
Principles
of
the
Politician
,
and
shew
severally
in
each
of
them
,
how
little
efficacy
they
have
to
advance
the
practicers
of
them
,
to
the
things
they
aspire
to
by
them
.
1.
And
first
,
for
his
first
Principle
,
That
the
Politician
must
maintain
a
constant
,
Habitual
dissimulation
.
Concerning
which
I
shall
lay
down
this
as
certain
;
That
dissimulation
can
be
no
further
usefull
,
than
it
is
concealed
;
for
as
much
as
no
man
will
trust
a
known
Cheat
:
And
it
is
also
as
certain
,
that
as
some
men
use
dissimulation
for
their
interest
,
so
others
have
an
Interest
as
strongly
engaging
them
,
to
use
all
the
art
and
industry
,
they
can
,
to
find
it
out
;
and
to
assure
themselves
of
the
truth
or
falsehood
of
those
with
whom
they
deal
;
which
renders
it
infinitely
hard
,
if
not
morally
impossible
,
for
a
man
to
carry
on
a
constant
course
of
dissimulation
without
discovery
.
And
being
once
discovered
,
it
is
not
only
no
help
,
but
the
greatest
impediment
of
action
in
the
world
.
For
since
man
is
but
of
a
very
limited
,
narrow
power
in
his
own
person
,
and
consequently
can
effect
no
great
matter
merely
by
his
own
personal
strength
,
but
as
he
acts
in
Society
and
conjunction
with
others
,
and
since
no
man
can
engage
the
active
assistance
of
others
,
without
first
engaging
their
trust
:
and
moreover
,
since
men
will
trust
no
further
than
they
Judge
a
person
for
his
Sincerity
fit
to
be
trusted
,
it
follows
that
a
discover'd
Dissembler
can
atchieve
nothing
great
or
considerable
;
for
not
being
able
to
gain
mens
Trust
,
he
cannot
gain
their
concurrence
,
and
so
is
left
alone
to
act
singly
,
and
upon
his
own
bottom
;
and
while
that
is
the
sphere
of
his
activity
,
all
that
he
can
do
must
needs
be
contemptible
.
We
know
how
successfull
the
late
Usurper
was
,
That
the
ablest
men
that
ever
were
,
had
all
an
o-penness
and
frankness
of
dealing
:
and
that
,
if
at
any
time
such
did
dissemble
,
their
dissimulation
took
effect
,
merely
in
the
strength
of
that
Reputation
they
had
gained
by
their
Veracity
and
clear
dealing
in
the
main
.
From
all
which
it
follows
,
that
Dissimulation
can
be
of
no
further
use
to
a
man
,
than
just
to
guard
him
within
the
compass
of
his
own
personal
concerns
;
which
yet
may
be
more
easily
,
and
not
less
effectually
done
by
that
silence
,
and
Reservedness
that
every
man
may
innocently
practise
,
without
the
putting
on
of
any
contrary
disguise
.
2
ly
.
The
Politicians
second
principle
was
,
That
Conscience
or
Religion
ought
never
to
stand
between
any
man
and
his
Temporal
advantage
.
Which
indeed
is
properly
Atheism
;
and
,
so
far
as
it
is
practised
tends
to
the
dissolution
of
Society
;
the
bond
of
which
is
Religion
.
For
as
much
as
a
man's
Happiness
,
or
Misery
in
his
converse
with
other
men
,
depends
chiefly
upon
their
doing
,
or
not
doing
those
things
which
human
Laws
can
take
no
Cognizance
of
:
Such
as
are
all
actions
capable
of
being
done
in
Secret
,
and
out
of
the
view
of
mankind
,
which
yet
have
the
greatest
Influence
upon
our
Neighbour
,
even
in
his
nearest
and
dearest
concerns
.
And
if
there
be
no
inward
sense
of
Religion
to
awe
men
from
the
doing
unjust
Actions
,
provided
they
can
do
them
without
discovery
,
it
is
impossible
for
any
man
to
sit
secure
or
happy
in
the
possession
of
any
thing
that
he
enjoys
.
And
this
inconvenience
the
Politician
must
expect
from
others
,
as
well
as
they
have
felt
from
him
;
unless
he
thinks
that
he
can
ingross
this
Principle
to
his
own
practice
,
and
that
others
cannot
be
as
false
,
and
Atheistical
as
himself
;
especially
having
had
the
advantage
of
his
Copy
to
write
after
.
3
ly
.
The
third
Principle
was
,
That
the
Politician
ought
to
make
himself
,
and
not
the
publick
,
the
chief
,
if
not
the
sole
end
of
all
that
he
does
.
But
here
,
we
shall
quickly
find
,
that
the
Private
Spirit
will
prove
as
pernicious
in
Temporals
,
as
ever
it
did
in
Spirituals
.
For
while
every
particular
member
of
the
publick
,
provides
singly
and
solely
for
it self
,
the
several
Joynts
of
the
Body
Politick
do
thereby
separate
and
disunite
,
and
so
become
unable
to
support
the
whole
;
and
when
the
publick
Interest
once
fails
,
let
private
Interests
subsist
if
they
can
,
and
prevent
an
Universal
Ruine
from
involving
in
it
Particulars
.
It
is
not
a
man's
wealth
,
that
can
be
sure
to
save
him
,
if
the
Enemy
be
wise
enough
to
refuse
part
of
it
tendred
as
a
ransom
,
when
it
is
as
easy
for
him
to
destroy
the
owner
,
and
to
take
the
whole
.
When
the
hand
finds
it self
well
warmed
,
and
covered
,
let
it
refuse
the
trouble
of
feeding
the
mouth
,
or
guarding
the
Head
,
till
the
Body
be
starved
,
or
killed
,
and
then
we
shall
see
,
how
it
will
fare
with
the
Hand
.
The
Athenians
,
the
Romans
,
and
all
other
Nations
that
grew
great
out
of
little
or
nothing
,
did
so
merely
by
the
publick-mindedness
of
particular
Persons
;
and
the
same
courses
that
first
raised
Nations
and
Governments
,
must
support
them
.
So
that
,
were
there
no
such
thing
as
Religion
,
Prudence
were
enough
to
enforce
this
upon
all
.
For
our
own
parts
,
let
us
reflect
upon
our
glorious
and
renowned
English
Ancestours
,
men
eminent
in
Church
and
State
,
and
we
shall
find
that
this
was
the
method
by
which
they
preserved
both
.
We
have
succeeded
into
their
Labours
,
and
the
fruits
of
them
:
And
it
will
both
concern
,
and
become
us
to
succeed
also
into
their
Principles
.
For
it
is
no
Man's
duty
to
be
Safe
,
or
to
be
Rich
;
but
I
am
sure
,
it
is
the
duty
of
every
one
to
make
good
his
Trust.
And
it
is
a
Calamity
to
a
whole
Nation
,
that
any
Man
should
have
a
Place
or
an
Employment
more
large
and
publick
than
his
Spirit
.
4
ly
.
The
4th
.
and
last
Principle
mentioned
,
was
,
That
the
Politician
must
not
,
in
doing
kindnesses
,
consider
his
Friends
,
but
only
gratify
Rich
men
or
Enemies
.
Which
Principle
(
as
to
that
branch
of
it
Relating
to
Enemies
)
was
certainly
first
borrowed
,
and
fetched
up
from
the
very
bottom
of
Hell
;
and
utter'd
(
no
doubt
)
by
particular
and
immediate
inspiration
of
the
Devil
.
And
yet
(
as
much
of
the
Divil
as
it
carries
in
it
)
it
neither
is
nor
can
be
more
villainous
and
detestable
,
than
it
is
really
silly
,
Sensless
and
Impolitick
.
But
to
go
over
the
several
parts
of
this
Principle
;
and
to
begin
with
the
supposed
Policy
of
Gratifying
only
the
Rich
and
Opulent
.
Does
our
wise
man
think
that
the
grandee
,
whom
he
so
courts
,
does
not
see
through
all
the
little
Plots
of
his
courtship
,
as
well
as
he
himself
?
and
so
,
at
the
same
time
,
while
he
accepts
the
gift
,
laugh
in
his
Sleeve
at
the
design
,
and
despise
the
giver
.
But
,
for
the
neglect
of
Friends
,
as
it
is
the
height
of
baseness
,
so
it
can
never
be
proved
rational
,
till
we
prove
the
Person
using
it
Omnipotent
and
self-sufficient
,
and
such
as
can
never
need
any
mortal
assistance
.
But
if
he
be
a
Man
,
that
is
,
a
poor
,
weak
Creature
,
subject
to
Change
and
Misery
,
let
him
know
,
that
it
is
the
Friend
only
,
that
God
has
made
for
the
day
of
adversity
,
as
the
most
sutable
and
sovereign
help
that
Humanity
is
capable
of
.
And
those
(
though
in
highest
place
)
who
slight
and
disoblige
their
Friends
,
shall
infallibly
come
to
know
the
value
of
them
,
by
having
none
,
when
they
shall
most
need
them
.
That
Prince
,
that
maintains
the
reputation
of
a
true
,
fast
,
generous
Friend
,
has
an
Army
always
ready
to
fight
for
him
,
maintained
to
his
hand
without
pay
.
As
for
the
other
part
of
this
Principle
,
that
concerns
the
gratifying
of
Enemies
;
it
is
(
to
say
no
more
)
an
absurdity
parallell
to
the
former
.
For
when
a
man
shall
have
done
all
he
can
,
given
all
he
has
,
to
oblige
an
Enemy
,
he
shall
find
,
that
he
has
armed
him
indeed
,
but
not
at
all
altered
him
.
The
Scripture
bids
us
Pray
for
our
Enemies
,
and
Love
our
Enemies
,
but
no
where
does
it
bid
us
trust
our
Enemies
;
nay
,
it
strictly
cautions
us
against
it
,
Prov.
26.25
.
When
he
speaketh
thee
fair
(
says
the
Text
)
Believe
him
not
,
for
there
are
yet
Seven
Abominations
in
his
heart
.
And
,
in
good
earnest
,
it
would
be
a
rarity
worth
the
seeing
,
could
any
one
shew
us
such
a
thing
as
a
perfectly
reconciled
Enemy
.
Men
are
generally
credulous
at
first
,
and
will
not
take
up
this
great
and
safe
Truth
at
the
cost
of
other
mens
Experience
,
till
they
come
to
be
bitten
into
a
sense
of
it
by
their
own
;
but
are
apt
to
take
fair
professions
,
fawning
looks
,
treats
,
entertainments
,
visits
,
and
such
like
pitifull
stuff
,
for
Friendship
and
Reconcilement
,
and
so
to
admit
the
Serpent
into
their
Bosom
:
But
let
them
come
once
to
depend
upon
this
new
made
Friend
,
or
reconciled
Enemy
,
in
any
great
or
real
concern
of
life
,
and
they
shall
find
him
false
as
Hell
,
and
cruel
as
the
Grave
.
And
,
I
know
nothing
more
to
be
wondred
at
,
than
that
those
reconcilements
that
are
so
difficult
,
and
even
next
to
Impossible
in
the
Effect
,
should
yet
be
so
frequent
in
the
Attempt
;
especially
since
the
reason
of
this
difficulty
lies
as
deep
as
Nature
it self
;
which
,
after
it
has
done
an
injury
,
will
for
ever
be
suspicious
;
and
I
would
fain
see
the
Man
that
can
perfectly
Love
the
Person
whom
he
suspects
.
There
is
a
noted
story
of
Hector
and
Ajax
,
who
having
combated
one
another
,
ended
that
combat
in
a
reconcilement
,
and
testify'd
that
Reconcilement
by
Mutual
presents
:
Hector
giving
Ajax
a
Sword
,
and
Ajax
presenting
Hector
with
a
Belt
.
The
consequence
of
which
was
,
that
Ajax
slew
himself
with
the
Sword
given
him
by
Hector
,
and
Hector
was
dragg'd
about
the
walls
of
Troy
by
the
Belt
given
him
by
Ajax
.
Such
are
the
gifts
,
such
are
the
killing-kindnesses
of
reconciled
Enemies
.
Confident
Men
may
try
what
conclusions
,
they
please
,
at
their
own
peril
,
but
let
History
be
consulted
,
Reason
heard
,
and
Experience
called
in
to
speak
impartially
,
what
it
has
found
,
and
I
believe
,
they
will
all
with
one
Voice
declare
,
that
(
whatsoever
the
grace
of
God
may
do
in
the
miraculous
Change
of
Mens
hearts
)
yet
according
to
the
common
methods
of
the
world
,
a
man
may
as
well
expect
to
make
the
Devil
himself
his
Friend
,
as
an
Enemy
that
has
given
him
the
first
blow
.
And
thus
I
have
gone
over
the
two
general
Heads
,
proposed
from
the
Words
,
and
shewn
both
what
those
Principles
are
,
upon
which
this
Wisdom
of
the
World
does
proceed
;
and
also
wherein
the
Folly
and
Absurdity
of
them
does
consist
.
And
now
,
into
what
can
we
more
naturally
improve
the
whole
foregoing
Discourse
,
than
into
that
practical
Inference
of
our
Apostle
,
in
the
Verse
before
the
Text
?
That
if
any
Man
desires
the
Reputation
of
Wisdom
,
he
should
become
a
Fool
that
he
may
be
wise
;
that
is
a
Fool
to
the
World
,
that
he
may
be
wise
to
God
.
Let
us
not
be
asham'd
of
the
Folly
of
being
sincere
,
and
without
Guile
;
without
Traps
,
and
Snares
in
our
Converse
;
of
being
fearfull
to
build
our
Estates
upon
the
Ruine
of
our
Consciences
;
of
preferring
the
publick
Good
,
before
our
own
private
Emolument
;
and
lastly
,
of
being
true
to
all
the
Offices
of
Friendship
,
the
Obligations
of
which
are
sacred
,
and
will
certainly
be
exacted
of
us
by
the
great
Judge
of
all
our
Actions
.
I
say
,
Let
us
not
blush
to
be
found
guilty
of
all
these
Follies
,
(
as
some
account
them
)
rather
than
to
be
expert
in
that
Kind
of
Wisdom
,
that
God
himself
,
the
great
Fountain
of
Wisdom
,
has
pronounced
to
be
Earthly
,
Sensual
,
Devilish
;
and
of
the
wretched
Absurdity
of
which
,
all
Histories
,
both
Ecclesiastical
and
Civil
,
have
given
us
such
pregnant
and
convincing
Examples
.
Reflect
upon
Ahitophel
,
Haman
,
Sejanus
,
Caesar
Borgia
:
And
other
such
Masters
of
the
Arts
of
Policy
,
who
thought
they
had
fixed
themselves
upon
so
sure
a
Bottom
,
that
they
might
even
defie
and
dare
Providence
to
the
Face
;
and
yet
how
did
God
bring
an
absolute
Disappointment
,
like
one
great
Blot
,
over
all
their
fine
,
artificial
Contrivances
!
Every
one
of
those
mighty
and
profound
Sages
,
coming
to
a
Miserable
and
Disastrous
End
.
The
Consideration
of
which
,
and
the
like
Passages
,
one
would
think
,
should
make
Men
grow
weary
of
dodging
and
shewing
Tricks
with
God
in
their
own
crooked
Ways
:
And
even
force
them
to
acknowledge
it
for
the
surest
,
and
most
unfailing
Prudence
,
wholly
to
commit
their
Persons
,
and
Concerns
to
the
wise
,
and
good
Providence
of
God
,
in
the
Strait
,
and
open
Ways
of
his
own
Commands
.
Who
,
we
may
be
confident
,
is
more
tenderly
concern'd
for
the
good
of
those
that
truly
fear
,
and
serve
him
,
than
it
is
possible
for
the
most
selfish
of
Men
to
be
concern'd
for
themselves
:
And
who
,
in
all
the
Troubles
,
and
Disturbances
,
all
the
Cross
,
Difficult
and
Perplexing
Passages
that
can
fall
out
,
will
be
sure
to
guide
all
to
this
happy
Issue
;
That
all
things
shall
work
together
for
good
,
to
those
that
love
God
.
To
which
God
,
infinitely
Wise
,
Holy
,
and
Iust
,
be
rendred
and
ascribed
,
as
is
most
due
,
all
Praise
,
Might
,
Majesty
,
and
Dominion
,
both
now
and
for
evermore
.
Amen
.
A
SERMON
Preached
at
CHRIST-CHURCH
,
Oxon
,
Before
the
University
,
May
3.
1685.
2
COR.
VIII
.
12
.
For
if
there
be
first
a
willing
Mind
,
it
is
accepted
according
to
that
a
Man
hath
,
and
not
according
to
that
he
hath
not
.
IN
dealing
with
Men's
Consciences
,
for
the
taking
them
off
from
Sin
,
I
know
nothing
of
so
direct
and
efficacious
an
Influence
,
as
the
right
stating
of
those
general
Rules
and
Principles
of
Action
,
that
men
are
apt
to
guide
their
Lives
and
Consciences
by
:
For
if
these
be
true
,
and
withal
rightly
applied
,
Men
must
needs
proceed
upon
firm
and
safe
Grounds
;
but
if
either
false
in
themselves
,
or
not
right
in
their
particular
Application
,
the
whole
Course
,
that
Men
are
thereby
engaged
in
,
being
founded
in
Sin
and
Error
,
must
needs
lead
to
,
and
,
at
length
,
end
in
Death
and
Confusion
:
There
being
(
as
the
Wise
man
tells
us
a
Way
that
may
seem
Right
in
a
Man
's
own
Eyes
,
when
,
nevertheless
,
the
End
of
that
Way
is
Death
.
Now
,
as
amongst
these
Principles
or
Rules
of
Action
,
the
pretences
of
the
Spirit
,
and
of
tenderness
of
Conscience
,
and
the
like
,
have
been
the
late
grand
Artifices
,
by
which
Crafty
and
designing
Hypocrites
have
so
much
abused
the
world
;
so
,
I
shall
now
instance
in
another
,
of
no
less
Note
,
by
which
the
generality
of
Men
are
as
apt
to
abuse
themselves
.
And
that
is
a
certain
Rule
or
sentence
got
almost
into
every
Man's
mouth
,
That
God
accepts
the
Will
for
the
Deed.
A
principle
(
as
usually
apply'd
)
of
less
malice
I
confess
,
but
considering
the
easiness
,
and
withall
the
Fatality
of
the
delusion
,
of
more
mischief
than
the
other
.
And
this
I
shall
endeavour
to
search
into
,
and
lay
open
in
the
following
discourse
.
The
words
hold
forth
a
general
Rule
,
or
Proposition
delivered
upon
a
Particular
Occasion
.
Which
was
the
Apostle's
exhorting
the
Corinthians
to
an
Holy
and
Generous
Emulation
of
the
Charity
of
the
Macedonians
,
in
contributing
freely
to
the
Relief
of
the
poor
Saints
at
Ierusalem
.
Upon
this
great
Encouragement
,
that
in
all
such
Works
of
Charity
,
it
is
the
Will
that
gives
worth
to
the
Oblation
,
and
,
as
to
God's
Acceptance
,
sets
the
poorest
Giver
upon
the
same
Level
with
the
Richest
.
Nor
is
this
all
;
but
so
perfectly
does
the
Value
of
all
Charitable
Acts
,
take
its
Measure
,
and
Proportion
from
the
Will
,
and
from
the
Fulness
of
the
Heart
,
rather
than
that
of
the
Hand
,
that
a
lesser
Supply
may
be
oftentimes
a
greater
Charity
;
and
the
Widow's
Mite
,
in
the
Balance
of
the
Sanctuary
,
out-weigh
the
Shekels
,
and
perhaps
the
Talents
of
the
most
Opulent
and
Wealthy
.
The
All
,
and
utmost
of
the
One
being
certainly
a
Nobler
Alms
,
than
the
Superfluities
of
the
Other
.
And
all
this
upon
the
Account
of
the
great
Rule
here
set
down
in
the
Text.
That
,
in
all
transactions
between
God
and
Man
,
wheresoever
there
is
a
full
Resolution
,
drift
,
and
purpose
of
Will
to
please
God
,
there
,
what
a
man
can
do
,
shall
,
by
virtue
thereof
,
be
accepted
,
and
what
he
cannot
do
,
shall
not
be
required
.
From
whence
these
Two
Propositions
,
in
Sence
and
Design
much
the
same
,
do
naturally
result
.
-
1.
The
first
of
them
expressed
in
the
Words
.
To
wit
,
That
God
accepts
the
Will
,
where
there
is
no
Power
to
perform
.
-
2.
The
other
of
them
Implyed
.
Namely
,
That
where
there
is
a
Power
to
Perform
,
God
does
not
accept
the
Will
.
Of
all
the
Spiritual
tricks
and
legerdemain
,
by
which
men
are
apt
to
shift
off
their
Duty
,
and
to
impose
upon
their
own
Souls
,
there
is
none
so
common
,
and
of
so
fatal
an
import
as
these
Two
.
The
Plea
of
a
good
intention
.
And
the
Plea
of
a
good
Will.
One
or
both
of
them
being
used
by
Men
,
almost
at
every
turn
,
to
elude
the
Precept
,
to
put
God
off
with
something
instead
of
Obedience
,
and
so
,
in
effect
,
to
out-wit
him
whom
they
are
called
to
Obey
.
They
are
certainly
two
of
the
most
Effectual
Instruments
and
Engines
in
the
Devil's
hands
,
to
wind
and
turn
the
Souls
of
Men
by
,
to
whatsoever
he
pleases
.
For
,
first
,
the
Plea
of
a
Good
Intentention
will
serve
to
Sanctifie
and
Authorize
the
very
Worst
of
Actions
.
The
proof
of
which
is
but
too
full
and
manifest
,
from
that
Lewd
and
Scandalous
Doctrine
of
the
Jesuits
concerning
the
Direction
of
the
Intention
,
and
likewise
from
the
whole
Mannage
of
the
late
accursed
Rebellion
.
In
which
,
it
was
this
insolent
and
impudent
Pretence
,
that
emboldened
the
Worst
of
Men
to
wade
through
the
blood
of
the
Best
of
Kings
,
and
the
Loyallest
of
Subjects
;
namely
,
That
in
all
that
risk
of
Villainy
,
their
Hearts
,
forsooth
,
were
right
towards
God
;
and
that
all
their
Plunder
,
and
Rapine
,
was
for
nothing
else
but
to
place
Christ
on
his
Throne
,
and
to
establish
amongst
us
the
Power
of
Godliness
,
and
the
Purity
of
the
Gospel
;
by
a
further
Reformation
(
as
the
Cant
goes
)
of
a
Church
which
had
but
too
much
felt
the
Meaning
of
that
Word
before
.
But
such
persons
consider
not
,
that
,
though
an
Ill
Intention
is
certainly
sufficient
to
spoil
and
corrupt
an
Act
in
it self
Materially
Good
,
yet
no
Good
Intention
whatsoever
can
rectifie
,
or
infuse
a
Moral
Goodness
into
an
Act
otherwise
Evil.
To
come
to
Church
is
,
no
doubt
,
an
Act
in
it self
Materially
Good
;
yet
he
who
does
it
with
an
Ill
Intention
,
comes
to
God's
House
upon
the
Devil's
Errand
;
and
the
whole
Act
is
thereby
rendred
absolutely
Evil
,
and
Detestable
before
God
.
But
on
the
other
side
;
if
it
were
possible
for
a
Man
to
Intend
well
,
while
he
Does
ill
;
yet
no
such
Intention
,
though
never
so
good
,
can
make
that
Man
Steal
,
Lye
,
or
Murther
with
a
good
Conscience
;
or
convert
a
Wicked
Action
into
a
Good
.
For
these
things
are
against
the
Nature
of
Morality
;
in
which
,
nothing
is
or
can
be
really
good
,
without
an
Universal
concurrence
of
all
the
Principles
and
Ingredients
requisite
to
a
Moral
Action
;
though
the
failure
of
any
one
of
them
will
imprint
a
Malignity
upon
that
Act
,
which
,
in
spight
of
all
the
other
requisite
Ingredients
,
shall
stamp
it
absolutely
Evil
,
and
corrupt
it
past
the
Cure
of
a
Good
Intention
.
And
thus
,
as
I
have
shewn
,
that
the
Plea
of
a
Good
Intention
is
used
by
Men
to
Warrant
and
Patronize
the
most
Villainous
and
Wicked
Actions
;
so
,
in
the
next
place
,
the
Plea
of
a
Good
Will
will
be
found
equally
efficacious
to
supersede
,
and
take
off
the
Necessity
of
all
Holy
and
Good
Actions
.
For
still
(
as
I
have
observed
)
the
great
Art
of
the
Devil
,
and
the
principal
deceit
of
the
Heart
,
is
,
to
put
a
Trick
upon
the
Command
,
and
to
keep
fair
with
God
himself
,
while
men
fall
foul
upon
his
Laws
.
For
both
Law
,
and
Gospel
call
aloud
for
Active
Obedience
,
and
such
a
Piety
,
as
takes
not
up
either
with
faint
Notions
,
or
idle
,
insignificant
Inclinations
,
but
such
an
One
,
as
shews
it self
in
the
Solid
Instances
of
Practice
and
Performance
.
For
,
Do
this
and
live
,
saith
the
Law
,
Luk.
10.28
.
And
,
if
ye
Know
these
things
,
Happy
are
ye
if
ye
Do
them
,
says
the
Gospel
,
Joh.
13.17
.
And
,
not
every
one
that
saith
,
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
,
but
he
that
Doth
the
Will
of
my
Father
which
is
in
Heaven
,
Matth.
7.21
.
And
,
Let
no
man
deceive
you
;
He
that
doth
Righteousness
is
Righteous
,
1
Joh.
3.7
.
With
innumerable
more
such
places
.
All
of
them
terrible
and
severe
Injunctions
of
Practice
,
and
equally
severe
Obligations
to
it
.
But
then
,
in
comes
the
benign
Latitude
of
the
Doctrine
of
Good-Will
,
and
cuts
asunder
all
these
hard
,
pinching
Cords
;
and
tells
you
,
That
if
this
be
but
piously
,
and
well
inclined
;
if
the
Bent
of
the
Spirit
(
as
some
call
it
)
be
towards
God
and
Goodness
,
God
accepts
of
this
above
,
nay
,
instead
of
,
all
External
Works
;
those
being
but
the
Shell
,
or
Husk
,
this
the
Kernel
,
the
Quintessence
,
and
the
very
Soul
of
Duty
.
But
for
all
this
,
these
Bents
,
and
Propensities
,
and
Inclinations
,
will
not
do
the
Business
;
the
bare
bending
of
the
Bow
will
not
hit
the
Mark
without
shooting
the
Arrow
;
and
Men
are
not
called
to
Will
,
but
to
Work
out
their
Salvation
.
But
what
then
?
Is
it
not
as
Certain
from
the
Text
,
that
God
sometimes
accepts
the
Will
,
as
it
is
from
those
forementioned
Scriptures
,
that
God
commands
the
Deed
?
Yes
,
no
doubt
:
Since
it
is
impossible
for
the
Holy
Ghost
to
contradict
that
in
one
place
of
Scripture
,
which
he
had
affirmed
in
another
.
In
all
the
foregoing
places
,
Doing
is
expresly
commanded
,
and
no
Happiness
allowed
to
any
thing
short
of
it
;
and
yet
here
God
is
said
to
accept
of
the
Will
;
and
can
both
these
stand
together
without
manifest
contradiction
?
That
which
enjoyns
the
Deed
,
is
certainly
God's
Law
;
and
it
is
also
as
certain
,
that
the
Scripture
that
allows
of
the
Will
,
is
neither
the
Abrogation
,
nor
Derogation
,
nor
Dispensation
,
nor
Relaxation
of
that
Law
.
In
order
to
the
clearing
of
which
,
I
shall
lay
down
these
Two
Assertions
.
-
1.
That
every
Law
of
God
commands
the
Obedience
of
the
Whole
Man
.
-
2.
That
the
Will
is
never
accepted
by
God
,
but
as
it
is
the
Obedience
of
the
Whole
Man
.
So
that
the
Allowance
or
Acceptance
of
the
Will
,
mentioned
in
the
Text
,
takes
off
Nothing
from
the
Obligation
of
those
Laws
,
in
which
the
Deed
is
so
plainly
and
positively
enjoyned
;
but
is
only
an
Interpretation
,
or
Declaration
of
the
true
Sence
of
those
Laws
,
shewing
the
Equity
of
them
:
Which
is
as
really
Essential
to
Every
Law
,
and
gives
it
its
obliging
Force
as
much
,
as
the
Justice
of
it
;
and
indeed
,
is
not
another
,
or
a
distinct
thing
from
the
Justice
of
it
,
any
more
than
a
Particular
Case
is
from
an
Universal
Rule
.
But
you
will
say
,
How
can
the
Obedience
of
the
Will
ever
be
proved
to
be
the
Obedience
of
the
Whole
Man
?
For
answer
to
which
,
we
are
first
to
consider
Every
Man
as
a
Moral
,
and
consequently
as
a
Rational
,
Agent
;
and
then
to
consider
,
what
is
the
Office
and
Influence
of
the
Will
in
Every
Moral
Action
.
Now
the
Morality
of
an
Action
is
founded
in
the
Freedom
of
that
Principle
,
by
virtue
of
which
,
it
is
in
the
Agent
's
Power
,
having
all
things
ready
and
requisite
to
the
performance
of
an
Action
,
either
to
perform
,
or
not
to
perform
it
.
And
,
as
the
Will
is
endued
with
this
Freedom
,
so
is
it
also
endued
with
a
Power
to
Command
all
the
other
Faculties
,
both
of
Soul
and
Body
,
to
Execute
what
it
has
so
Will'd
,
or
Decreed
,
and
that
without
Resistance
;
So
that
upon
the
last
Dictate
of
the
Will
for
the
Doing
of
such
or
such
a
thing
,
all
the
other
Faculties
proceed
immediately
to
act
according
to
their
respective
Offices
.
By
which
it
is
manifest
,
that
in
point
of
Action
,
the
Will
is
Virtually
the
Whole
Man
;
as
containing
in
it
all
that
,
which
by
virtue
of
his
other
Faculties
he
is
able
to
do
:
Just
as
the
Spring
of
a
Watch
is
virtually
the
whole
Motion
of
the
Watch
;
forasmuch
as
it
imparts
a
Motion
to
all
the
Wheels
of
it
.
Thus
as
to
the
Soul
.
If
the
Will
bids
the
Understanding
Think
,
Study
,
and
Consider
,
it
will
accordingly
apply
it self
to
Thought
,
Study
,
and
Consideration
.
If
it
bids
the
Affections
Love
,
Rejoyce
,
or
be
Angry
,
an
Act
of
Love
,
Joy
,
or
Anger
will
follow
.
And
then
for
the
Body
;
if
the
Will
bids
the
Leg
go
,
it
goes
;
if
it
bids
the
Hand
do
this
,
it
does
it
.
So
that
a
Man
is
a
Moral
Agent
only
,
as
he
is
endued
with
,
and
acts
by
a
Free
,
and
Commanding
Principle
of
Will
.
And
therefore
when
God
says
,
My
Son
,
give
me
thy
Heart
,
(
which
there
signifies
the
Will
,
)
it
is
as
much
,
as
if
he
had
commanded
the
Service
of
the
Whole
Man
;
for
whatsoever
the
Will
commands
,
the
Whole
Man
must
do
:
the
Empire
,
or
Dominion
of
the
Will
over
all
the
Faculties
of
Soul
and
Body
(
as
to
most
of
the
Operations
of
each
of
them
)
being
absolutely
Over-ruling
and
Despotical
.
From
whence
it
follows
,
That
when
the
Will
has
exerted
an
Act
of
Command
upon
any
Faculty
of
the
Soul
,
or
Member
of
the
Body
,
it
has
by
so
doing
done
all
that
the
Whole
Man
as
a
Moral
Agent
can
do
for
the
Actual
Exercise
or
Employment
of
such
a
Faculty
or
Member
.
And
if
so
,
then
what
is
not
done
in
such
a
case
,
is
certainly
not
in
a
man's
Power
to
doe
;
and
consequently
is
no
part
of
the
Obedience
required
of
him
.
No
man
being
commanded
,
or
obliged
to
obey
beyond
his
Power
.
And
therefore
the
Obedience
of
the
Will
to
God's
Commands
,
is
the
Obedience
of
the
whole
Man
(
forasmuch
as
it
includes
and
inferrs
it
)
which
was
the
Assertion
that
we
undertook
to
prove
.
But
you
will
say
,
If
the
Prerogative
of
the
Will
be
such
,
that
where
it
commands
the
Hand
to
give
an
Alms
,
the
Leg
to
Kneel
,
or
to
go
to
Church
,
or
the
Tongue
to
utter
a
Prayer
,
all
these
things
will
infallibly
be
done
;
Suppose
we
now
a
man
be
bound
hand
and
foot
by
some
outward
violence
,
or
be
laid
up
with
the
Gout
,
or
disabled
for
any
of
these
Functions
by
a
Palsy
,
can
the
Will
by
its
Command
,
make
a
man
in
such
a
condition
,
utter
a
Prayer
,
or
Kneel
,
or
go
to
Church
?
No
;
't
is
manifest
it
cannot
:
but
then
you
are
to
know
also
,
that
neither
is
Vocal
Prayer
,
or
Bodily
Kneeling
,
or
going
to
Church
,
in
such
a
case
,
any
part
of
the
Obedience
required
of
such
a
person
:
But
that
Act
of
his
Will
hitherto
spoken
of
,
that
would
have
put
his
Body
upon
all
these
Actions
,
had
there
been
no
impediment
,
is
that
man's
whole
Obedience
;
and
for
that
very
Cause
that
it
is
so
,
and
for
no
other
,
it
stands
here
accepted
by
God
.
From
all
which
Discourse
,
this
must
naturally
and
directly
be
inferr'd
,
as
a
certain
Truth
,
and
the
chief
foundation
of
all
that
can
be
said
upon
this
Subject
:
namely
,
That
whosoever
Wills
the
Doing
of
a
thing
,
if
the
Doing
of
it
be
in
his
power
,
he
will
certainly
Doe
it
:
and
whosoever
does
not
doe
that
Thing
,
which
he
has
in
his
power
to
doe
,
does
not
really
and
properly
Will
it
.
For
though
the
Act
of
the
Will
Commanding
,
and
the
Act
of
any
other
faculty
of
Soul
or
Body
executing
that
which
is
so
Commanded
,
be
Physically
and
in
the
Precise
Nature
of
things
,
distinct
and
several
,
yet
Morally
,
as
they
proceed
,
in
Subordination
,
from
one
Entire
,
Free
,
Moral
Agent
,
both
in
Divinity
and
Morality
,
they
pass
but
for
one
and
the
same
Action
.
Now
,
that
,
from
the
foregoing
Particulars
,
we
may
come
to
understand
how
far
this
Rule
of
God's
accepting
the
Will
for
the
Deed
holds
good
in
the
Sence
of
the
Apostle
,
we
must
consider
in
it
these
Three
things
:
-
1.
The
Original
Ground
and
Reason
of
it
.
-
2.
The
just
Measure
,
and
Bounds
of
it
:
And
,
-
3.
The
Abuse
or
Misapplication
of
it
.
And
first
,
for
the
Original
Ground
,
and
Reason
of
this
Rule
;
it
is
founded
upon
that
Great
,
Self-evident
,
and
Eternal
Truth
,
that
the
Just
,
the
Wise
,
and
Good
God
neither
does
nor
can
require
of
Man
any
thing
that
is
Impossible
,
or
Naturally
beyond
his
Power
to
Doe
:
And
therefore
in
the
Second
place
,
the
Measure
of
this
Rule
,
by
which
the
just
extent
and
bounds
of
it
are
to
be
determined
,
must
be
that
Power
or
Ability
that
Man
Naturally
has
to
doe
,
or
perform
the
Things
Willed
by
him
.
So
that
wheresoever
such
a
Power
is
found
,
there
this
Rule
of
God's
Accepting
the
Will
has
no
place
;
and
wheresoever
such
a
Power
is
not
found
,
there
this
Rule
presently
becomes
in
force
.
And
accordingly
in
the
Third
and
Last
place
,
The
Abuse
,
or
Misapplication
of
this
Rule
will
consist
in
these
Two
Things
:
-
1.
That
Men
do
very
often
take
that
to
be
an
Act
of
the
Will
,
that
really
and
truly
is
not
so
.
-
2.
That
they
reckon
many
things
impossible
,
that
indeed
are
not
impossible
.
And
first
,
to
begin
with
Men's
mistakes
about
the
Will
and
the
Acts
of
it
;
I
shall
Note
these
Three
,
by
which
Men
are
extremely
apt
to
impose
upon
themselves
.
1.
As
first
,
the
bare
Approbation
of
the
Worth
and
Goodness
of
a
Thing
,
is
not
properly
the
Willing
of
that
Thing
;
and
yet
Men
do
very
commonly
account
it
so
.
But
this
is
properly
an
Act
of
the
Understanding
or
Judgment
;
a
faculty
,
wholly
distinct
from
the
Will
;
and
which
makes
a
Principal
part
of
that
,
which
,
in
Divinity
,
we
call
Natural
Conscience
;
and
in
the
Strength
of
which
,
a
Man
may
approve
of
things
good
and
excellent
,
without
ever
willing
or
intending
the
Practice
of
them
.
And
accordingly
the
Apostle
,
Rom.
2.18
.
gives
us
an
account
of
some
who
Approved
of
things
excellent
,
and
yet
Practised
,
and
consequently
Willed
things
clean
contrary
;
Since
no
Man
can
commit
a
Sin
but
he
must
Will
it
first
.
Whosoever
observes
and
looks
into
the
workings
of
his
own
heart
,
will
find
that
noted
Sentence
—
Video
meliora
proboque
,
Deteriora
sequor
,
too
frequently
and
fatally
verify'd
upon
himself
.
The
7th
of
the
Romans
(
which
has
been
made
the
Unhappy
Scene
of
so
much
Controversie
about
these
Matters
)
has
several
passages
to
this
purpose
.
In
a
word
,
to
Judge
what
ought
to
be
done
,
is
one
Thing
;
and
to
Will
the
doing
of
it
,
is
quite
another
.
No
doubt
,
Vertue
is
a
beautifull
,
and
a
glorious
thing
in
the
Eyes
of
the
most
Vicious
person
breathing
;
and
all
that
he
does
,
or
can
,
hate
in
it
,
is
the
Difficulty
of
its
Practice
:
For
it
is
Practice
alone
that
Divides
the
World
into
Vertuous
and
Vitious
;
but
otherwise
,
as
to
the
Theory
and
Speculation
of
Vertue
,
and
Vice
,
Honest
,
and
Dishonest
,
the
Generality
of
Mankind
are
much
the
same
:
For
Men
do
not
approve
of
Vertue
by
Choice
and
free
Election
;
but
it
is
an
Homage
which
Nature
commands
all
Understandings
to
pay
to
it
,
by
necessary
Determination
;
and
yet
after
all
,
it
is
but
a
faint
,
unactive
thing
;
for
in
Defiance
of
the
Judgment
,
the
Will
may
still
remain
as
perverse
,
and
as
much
a
stranger
to
Vertue
,
as
it
was
before
.
In
fine
,
there
is
as
much
Difference
between
the
Approbation
of
the
Iudgment
,
and
the
Actual
Volitions
of
the
Will
,
with
relation
to
the
same
Object
,
as
there
is
between
a
Man's
viewing
a
Desirable
thing
with
his
Eye
,
and
his
reaching
after
it
with
his
Hand
.
2dly
.
The
Wishing
of
a
Thing
is
not
properly
the
Willing
of
it
;
though
too
often
mistaken
by
Men
for
such
:
But
it
is
that
,
which
is
called
by
the
Schools
an
Imperfect
Velleity
,
and
imports
no
more
than
an
idle
,
Un-operative
complacency
in
,
and
desire
of
the
End
without
any
Consideration
of
,
nay
,
for
the
most
part
,
with
a
Direct
Abhorrence
of
the
Means
;
of
which
Nature
,
I
account
that
Wish
of
Balaam
in
Numb.
23.10
.
Let
me
die
the
Death
of
the
Righteous
,
and
let
my
last
End
be
like
his
.
The
thing
it self
appeared
Desirable
to
him
,
and
accordingly
he
could
not
but
like
and
desire
it
;
but
then
,
it
was
after
a
very
irrational
,
absurd
way
,
and
contrary
to
all
the
Methods
,
and
Principles
of
a
Rational
Agent
;
which
never
Wills
a
Thing
really
and
properly
,
but
it
applies
to
the
Means
,
by
which
it
is
to
be
acquired
.
But
at
that
very
time
that
Balaam
desired
to
Die
the
Death
of
the
Righteous
,
he
was
actually
following
the
Wages
of
Unrighteousness
,
and
so
thereby
engaged
in
a
Course
quite
contrary
to
what
he
desired
;
and
consequently
such
,
as
could
not
possible
bring
him
to
such
an
End
.
Much
like
the
Sot
,
that
cried
Utinam
hoc
esset
Laborare
,
while
he
lay
Lazing
and
Lolling
upon
his
Couch
.
But
every
true
Act
of
Volition
imports
a
respect
to
the
End
,
by
and
through
the
Means
;
and
Wills
a
Thing
only
in
that
way
,
in
which
it
is
to
be
compassed
or
effected
;
which
is
the
foundation
of
that
most
true
Aphorism
,
That
He
who
Wills
the
End
,
Wills
also
the
Means
.
The
truth
of
which
is
founded
in
such
a
Necessary
Connexion
of
the
terms
,
that
I
look
upon
the
Proposition
,
not
only
as
True
,
but
as
Convertible
;
and
that
,
as
a
Man
cannot
truly
and
properly
Will
the
End
,
but
he
must
also
Will
the
Means
;
so
neither
can
he
Will
the
Means
,
but
he
must
Vertually
,
and
by
Interpretation
at
least
,
Will
the
End
.
Which
is
so
true
,
that
in
the
account
of
the
Divine
Law
,
a
man
is
reckoned
to
Will
even
those
things
that
Naturally
are
not
the
Object
of
Desire
;
such
as
Death
it self
,
Ezek.
18.31
.
only
because
he
Wills
those
Ways
and
Courses
,
that
naturally
tend
to
,
and
end
in
it
.
And
even
our
own
Common
Law
looks
upon
a
Man's
raising
Arms
against
,
or
Imprisoning
his
Prince
,
as
an
Imagining
,
or
Compassing
of
his
Death
:
Forasmuch
as
these
Actions
are
the
Means
directly
leading
to
it
,
and
,
for
the
most
part
,
actually
concluding
in
it
:
and
consequently
that
the
Willing
of
the
One
,
is
the
Willing
of
the
Other
also
.
To
Will
a
thing
therefore
,
is
certainly
much
another
thing
from
what
the
Generality
of
Men
,
especially
in
their
Spiritual
concerns
,
take
it
to
be
.
I
say
,
in
their
Spiritual
concerns
;
for
in
their
Temporal
,
it
is
manifest
,
that
they
Think
and
Judge
much
otherwise
;
and
in
the
Things
of
this
World
,
no
man
is
allowed
or
believed
to
Will
any
thing
heartily
,
which
he
does
not
endeavour
after
proportionably
.
A
Wish
is
properly
a
man
of
Desire
,
sitting
,
or
lying
still
;
but
an
Act
of
the
Will
,
is
a
Man
of
Business
vigorously
going
about
his
Work
:
And
certainly
there
is
a
great
deal
of
Difference
,
between
a
Man's
stretching
out
his
Arms
to
work
,
and
his
stretching
them
out
only
to
yawn
.
3dly
and
Lastly
.
A
mere
Inclination
to
a
thing
is
not
properly
a
Willing
of
that
thing
;
and
yet
in
matters
of
Duty
,
no
doubt
,
men
frequently
reckon
it
for
such
.
For
otherwise
,
why
should
they
so
often
plead
,
and
rest
in
the
goodness
of
their
Hearts
?
and
the
honest
,
and
well-inclin'd
disposition
of
their
Minds
,
when
they
are
justly
charged
with
an
Actual
non-performance
of
what
the
Law
requires
of
them
?
But
that
an
Inclination
to
a
thing
is
not
a
Willing
of
that
thing
,
is
irrefragably
proved
by
this
one
Argument
;
That
a
man
may
Act
vertuously
against
his
Inclination
,
but
not
against
his
Will.
He
may
be
inclined
to
one
thing
,
and
yet
will
another
;
and
therefore
Inclination
,
and
Will
,
are
not
the
same
.
For
a
man
may
be
Naturally
inclined
to
Pride
,
Lust
,
Anger
,
and
strongly
inclined
so
too
,
(
forasmuch
as
these
Inclinations
are
founded
in
a
Peculiar
Crasis
and
Constitution
of
the
Blood
and
Spirits
,
)
and
yet
by
a
steady
,
frequent
Repetition
of
the
Contrary
Acts
of
Humility
,
Chastity
,
and
Meekness
,
carried
thereto
by
his
Will
,
(
a
Principle
not
to
be
Controlled
by
the
Blood
or
Spirits
,
)
he
may
at
length
plant
in
his
Soul
all
those
Contrary
Habits
of
Vertue
:
And
therefore
it
is
certain
,
that
while
Inclination
bends
the
Soul
One
way
,
a
Well-disposed
and
Resolved
Will
,
may
effectually
draw
it
Another
.
A
sufficient
Demonstration
,
doubtless
,
that
they
are
Two
very
Different
things
;
for
,
where
there
may
be
a
Contrariety
,
there
is
certainly
a
Diversity
.
A
good
Inclination
,
is
but
the
first
Rude
draught
of
Vertue
;
but
the
finishing
Strokes
are
from
the
Will.
Which
if
well-disposed
,
will
by
Degrees
perfect
;
if
ill-dispos'd
,
will
,
by
the
Super-induction
of
ill
Habits
,
quickly
deface
it
.
God
never
accepts
a
good
Inclination
,
instead
of
a
good
Action
,
where
that
Action
may
be
done
;
Nay
,
so
much
the
Contrary
,
that
if
a
good
Inclination
be
not
Seconded
by
a
good
Action
,
the
Want
of
that
Action
is
thereby
made
so
much
the
more
Criminal
and
Inexcusable
.
A
man
may
be
naturally
well
,
and
vertuously
inclined
,
and
yet
never
do
One
good
or
vertuous
Action
all
his
life
.
A
Bowl
may
lie
still
for
all
its
Byass
;
but
it
is
impossible
for
a
man
to
Will
Vertue
,
and
Vertuous
Actions
,
Heartily
,
but
he
must
in
the
same
Degree
offer
at
the
Practice
of
them
:
Forasmuch
as
the
Dictates
of
the
Will
are
(
as
we
have
shewn
)
Despotical
,
and
Command
the
Whole
man
.
It
being
a
Contradiction
in
Morality
,
for
the
Will
to
go
One
way
,
and
the
Man
Another
.
And
thus
as
to
the
First
Abuse
,
or
Mis-application
of
the
great
Rule
,
mentioned
in
the
Text
,
about
God's
Accepting
the
Will
,
I
have
shewn
Three
notable
Mistakes
,
which
men
are
apt
to
entertain
concerning
the
Will
;
and
proved
,
that
neither
a
Bare
Approbation
of
,
nor
a
Mere
Wishing
,
or
Unactive
Complacency
in
;
nor
,
lastly
,
a
Natural
Inclination
to
Things
Vertuous
and
Good
,
can
pass
before
God
for
a
man's
Willing
of
such
things
;
and
,
consequently
,
if
men
,
upon
this
account
,
will
needs
take
up
,
and
acquiesce
in
an
airy
,
ungrounded
Persuasion
,
that
they
Will
those
things
which
really
they
do
not
Will
,
they
fall
thereby
into
a
gross
and
fatal
Delusion
.
A
Delusion
that
must
,
and
will
shut
the
Door
of
Salvation
against
them
.
They
catch
at
Heaven
,
but
embrace
a
Cloud
;
they
mock
God
,
who
will
not
be
mocked
;
and
deceive
their
own
Souls
,
which
(
God
knows
)
may
too
easily
be
both
Deceived
,
and
Destroyed
too
.
Come
we
now
,
in
the
next
place
,
to
Consider
the
other
way
,
by
which
Men
are
prone
to
abuse
and
pervert
this
important
Rule
of
God's
accounting
the
Will
for
the
Deed
;
and
that
is
,
by
reckoning
many
things
Impossible
,
which
in
truth
are
not
Impossible
.
And
this
I
shall
make
appear
,
by
shewing
some
of
the
Principal
Instances
of
Duty
,
for
the
Performance
of
which
,
men
commonly
plead
want
of
Power
;
and
thereupon
persuade
themselves
,
that
God
and
the
Law
rest
satisfied
with
their
Will.
Now
these
Instances
are
Four
.
1.
In
Duties
of
very
Great
and
Hard
Labour
.
Labour
is
confessedly
a
great
Part
of
the
Curse
;
and
therefore
,
no
wonder
if
men
fly
from
it
:
Which
they
do
with
so
great
an
Aversion
,
that
few
men
know
their
own
strength
for
want
of
trying
it
;
and
,
upon
that
account
,
think
themselves
really
unable
to
do
many
things
,
which
Experience
would
convince
them
,
they
have
more
Ability
to
Effect
,
than
they
have
Will
to
Attempt
.
It
is
Idleness
,
that
Creates
Impossibilities
;
and
,
where
men
care
not
to
Doe
a
Thing
,
they
shelter
themselves
under
a
persuasion
,
that
it
cannot
be
done
.
The
shortest
,
and
the
surest
way
to
prove
a
Work
possible
,
is
strenuously
to
set
a-about
it
;
and
no
wonder
,
if
that
proves
it
possible
,
that
,
for
the
most
part
,
makes
it
so
.
Dig
,
says
the
Unjust
Steward
,
I
cannot
;
but
why
?
Did
either
his
Legs
or
his
Arms
fail
him
?
No
;
but
Day-labour
was
but
an
hard
,
and
a
dry
kind
of
Livelihood
to
a
man
that
could
get
an
Estate
with
two
or
three
Strokes
of
his
Pen
;
and
find
so
great
a
Treasure
,
as
he
did
,
without
Digging
for
it
.
But
such
excuses
will
not
pass
Muster
with
God
,
who
will
allow
no
man's
Humour
or
Idleness
to
be
the
measure
of
Possible
,
or
Impossible
.
And
to
manifest
the
wretched
Hypocrisie
of
such
pretences
,
those
very
things
,
which
,
upon
the
bare
obligation
of
Duty
,
are
declined
by
men
as
Impossible
;
presently
become
not
only
Possible
,
but
readily
Practicable
too
,
in
a
Case
of
Extreme
Necessity
.
As
,
no
doubt
,
that
fore-mention'd
Instance
of
Fraud
and
Laziness
,
the
Unjust
Steward
,
who
pleaded
that
he
could
neither
Dig
nor
Beg
,
would
quickly
have
been
brought
,
both
to
Dig
and
to
Beg
too
,
rather
than
starve
?
And
if
so
,
what
reason
could
such
an
one
produce
before
God
why
,
he
could
not
submit
to
the
same
Hardships
,
rather
than
Cheat
and
Lye
?
the
former
being
but
Destructive
of
the
Body
,
this
latter
of
the
Soul
:
And
certainly
the
Highest
and
Dearest
Concerns
of
a
Temporal
Life
,
are
infinitely
less
Valuable
than
those
of
an
Eternal
;
and
consequently
ought
,
without
any
Demurr
at
all
,
to
be
Sacrificed
to
them
,
whensoever
they
come
in
Competition
with
them
.
He
who
can
Digest
any
Labour
,
rather
than
Die
,
must
refuse
no
Labour
,
rather
than
Sin
.
2dly
.
The
Second
Instance
shall
be
in
Duties
of
great
and
apparent
Danger
.
Danger
(
as
the
world
goes
)
generally
absolves
from
duty
.
This
being
a
case
,
in
which
most
men
,
according
to
a
very
ill
Sence
,
will
needs
be
a
Law
to
themselves
.
And
,
where
it
is
not
safe
for
them
to
be
Religious
,
their
Religion
shall
be
to
be
safe
.
But
Christianity
teaches
us
a
very
different
Lesson
:
For
if
fear
of
suffering
could
take
off
the
necessity
of
Obeying
,
the
Doctrine
of
the
Cross
would
certainly
be
a
very
Idle
,
and
a
Senceless
thing
;
and
Christ
would
never
have
prayed
,
Father
,
if
it
be
possible
let
this
cup
pass
from
me
,
had
the
bitterness
of
the
draught
made
it
impossible
to
be
Drunk
of
.
If
Death
,
and
Danger
are
things
that
really
cannot
be
endured
,
no
Man
could
ever
be
obliged
to
suffer
for
his
Conscience
,
or
to
die
for
his
Religion
;
it
being
altogether
as
absurd
,
to
imagine
a
man
obliged
to
Suffer
,
as
to
Doe
Impossibilities
.
But
those
Primitive
Hero's
of
the
Christian
Church
,
could
not
so
easily
blow
off
the
Doctrine
of
Passive
Obedience
,
as
to
make
the
fear
of
being
Passive
a
discharge
from
being
Obedient
.
No
,
they
found
Martyrdom
not
only
possible
,
but
in
many
cases
a
Duty
also
;
a
Duty
dressed
up
indeed
with
all
that
was
terrible
and
afflictive
to
Human
Nature
,
yet
not
at
all
the
less
a
Duty
for
being
so
.
And
such
an
height
of
Christianity
possess'd
those
Noble
Souls
,
that
every
Martyr
could
keep
one
Eye
steadily
fixed
upon
his
Duty
,
and
look
Death
and
Danger
out
of
countenance
with
the
other
:
Nor
did
they
flinch
from
Duty
,
for
fear
of
Martyrdom
,
when
one
of
the
most
quickning
motives
to
Duty
,
was
their
Desire
of
it
.
But
to
prove
the
possibility
of
a
Thing
,
there
is
no
argument
to
that
,
which
looks
backwards
;
for
what
has
bin
done
,
or
suffered
,
may
certainly
be
done
or
suffered
again
.
And
to
prove
,
that
Men
may
be
Martyrs
,
there
needs
no
other
demonstration
,
than
to
shew
that
many
have
been
so
.
Besides
,
that
the
grace
of
God
has
not
so
far
abandoned
the
Christian
World
,
but
that
those
high
,
Primitive
instances
of
Passive
fortitude
in
the
case
of
duty
and
danger
Rivalling
one
another
,
have
been
exemplifyed
,
and
(
as
it
were
)
revived
by
several
glorious
Copies
of
them
in
the
succeeding
Ages
of
the
Church
.
And
(
thanks
be
to
God
)
we
need
not
look
very
far
backward
for
some
of
them
,
even
amongst
our selves
.
For
when
a
violent
,
victorious
Faction
,
and
Rebellion
had
over-run
all
,
and
made
Loyalty
to
the
King
,
and
Conformity
to
the
Church
,
crimes
unpardonable
,
and
of
a
guilt
not
to
be
expiated
,
but
at
the
price
of
Life
or
Estate
,
when
Men
were
put
to
Swear
away
all
interest
in
the
next
World
,
to
secure
a
very
poor
one
in
this
;
(
for
they
had
then
Oaths
to
Murder
Souls
,
as
well
as
Sword
and
Pistol
for
the
Body
:
)
nay
,
when
the
Persecution
ran
so
high
,
that
that
Execrable
Monster
Cromwell
,
made
and
published
that
Barbarous
,
Heathenish
,
or
rather
unhuman
Edict
against
the
poor
suffering
,
Episcopal
Clergy
,
That
they
should
neither
Preach
,
nor
Pray
in
publick
,
nor
Baptize
,
nor
Marry
,
nor
Bury
,
nor
teach
School
,
no
,
nor
so
much
as
live
in
any
Gentleman's
House
,
who
in
mere
Charity
and
Compassion
,
might
be
inclin'd
to
take
them
in
from
perishing
in
the
streets
:
that
is
,
in
other
words
,
that
they
must
starve
and
dye
ex
officio
,
and
being
turned
out
of
their
Churches
,
take
possession
only
of
the
Church-yard
,
as
so
many
Victims
to
the
remorsless
rage
of
a
foul
ill-bred
Tyrant
,
professing
Piety
without
so
much
as
common
Humanity
;
I
say
,
when
Rage
and
Persecution
,
Cruelty
,
and
Cromwellism
were
at
that
Diabolical
pitch
,
tyrannizing
over
every
thing
that
lookt
like
Loyalty
,
Conscience
,
and
Conformity
,
so
that
he
,
who
took
not
their
engagement
,
could
not
take
any
thing
else
,
though
it
were
given
him
;
being
thereby
debarred
from
the
very
common
Benefit
of
the
Law
,
in
sueing
for
,
or
recovering
of
his
Right
in
any
of
their
Courts
of
Justice
(
all
of
them
still
following
the
motion
of
the
High
one
)
:
yet
even
then
,
and
under
that
black
and
dismal
state
of
Things
,
there
were
many
thousands
who
never
bowed
the
Knee
to
Baal-Cromwell
,
Baal-Covenant
,
or
Baal-Engagement
,
but
with
a
steady
,
fix'd
,
unshaken
Resolution
,
and
in
a
glorious
imitation
of
those
Heroick
Christians
in
the
10
,
and
11th
.
Chapters
of
the
Ep.
to
the
Heb.
Endured
a
great
fight
of
afflictions
,
were
made
a
gazing
Stock
by
reproaches
,
took
joyfully
the
spoiling
of
their
Gods
,
had
trial
of
cruel
Mockings
;
moreover
of
bonds
and
imprisonments
,
sometimes
were
tempted
,
sometimes
were
slain
with
the
Sword
,
wandred
about
in
Hunger
,
and
Nakedness
,
being
destitute
,
afflicted
,
tormented
.
All
which
sufferings
surely
ought
to
Entitle
them
to
that
concluding
character
in
the
next
words
,
Of
whom
the
world
was
not
worthy
.
And
,
I
wish
I
could
say
of
England
,
that
it
were
worthy
of
those
Men
now
.
For
I
look
upon
the
old
Church
of
England
Royallists
(
which
I
take
to
be
only
another
name
for
a
Man
who
preferrs
his
Conscience
before
his
interest
)
to
be
the
best
Christians
and
the
most
meritorious
Subjects
in
the
world
;
as
having
passed
all
those
terrible
Tests
and
Trials
,
which
conquering
,
domineering
Malice
could
put
them
to
,
and
carried
their
Credit
and
their
Conscience
clear
and
triumphant
through
,
and
above
them
all
,
constantly
firm
,
and
immoveable
by
all
that
they
felt
either
from
their
professed
Enemies
,
or
their
false
Friends
.
And
what
these
Men
did
and
suffer'd
,
others
might
have
done
and
suffered
too
.
But
they
,
good
Men
had
another
and
more
artificial
sort
of
Conscience
,
and
a
way
to
interpret
off
a
command
,
where
they
found
it
dangerous
,
or
unprofitable
to
do
it
.
God
knows
my
heart
(
says
one
)
I
love
the
King
cordially
;
and
I
wish
well
to
the
Church
(
says
another
)
but
you
see
the
state
of
Things
is
altered
;
and
we
cannot
do
,
what
we
would
doe
.
Our
Will
is
good
,
and
the
King
Gracious
,
and
we
hope
he
will
accept
of
this
,
and
dispense
with
the
rest
.
A
Goodly
Present
,
doubtless
,
as
they
meant
it
;
and
such
as
they
might
freely
give
,
and
yet
part
with
Nothing
;
and
the
King
,
on
the
other
hand
,
receive
,
and
gain
just
as
much
.
But
now
,
had
the
whole
Nation
mocked
God
and
their
King
at
this
Shuffling
,
Hypocritical
rate
,
what
an
Odious
,
Infamous
People
must
that
Rebellion
have
represented
the
English
to
all
Posterity
?
Where
had
been
the
Honour
of
the
Reform'd
Religion
,
that
could
not
afford
a
Man
Christian
enough
,
to
suffer
for
his
God
and
his
Prince
?
But
the
old
Royallists
did
both
,
and
thereby
demonstrated
to
the
world
,
That
no
danger
could
make
Duty
impossible
.
And
,
upon
my
Conscience
,
if
we
may
assign
any
other
Reason
,
or
motive
of
the
late
mercies
of
God
to
these
poor
Kingdoms
,
besides
his
own
proneness
to
shew
Mercy
,
it
was
for
the
sake
of
the
old
,
suffering
Cavaliers
,
and
for
the
sake
of
none
else
whatsoever
,
that
God
delivered
us
from
the
two
late
accursed
Conspiracies
.
For
they
were
the
Brats
and
Offspring
of
two
contrary
factions
,
both
of
them
equally
mortal
,
and
inveterate
Enemies
of
our
Church
;
which
they
have
been
,
and
still
are
,
perpetually
pecking
and
striking
at
,
with
the
same
malice
,
though
with
different
methods
.
In
a
word
:
The
old
tryed-Church
of
England-Royallists
were
the
Men
,
who
,
in
the
darkest
and
foulest
day
of
persecution
,
that
ever
befell
England
,
never
pleaded
the
Will
,
in
excuse
of
the
Deed
,
but
proved
the
Integrity
and
Loyalty
of
their
Wills
,
both
by
their
Deeds
and
their
Sufferings
too
.
But
,
on
the
contrary
,
when
Duty
and
Danger
stand
confronting
one
another
,
and
when
the
Law
of
God
says
,
Obey
,
and
assist
your
King
;
and
the
faction
says
,
Do
if
you
dare
.
For
Men
in
such
a
case
,
to
think
to
divide
themselves
,
and
to
pretend
that
their
Will
obeys
that
Law
,
while
all
besides
their
Will
obeys
,
and
serves
the
Faction
;
what
is
this
but
a
gross
,
fulsome
juggling
with
their
Duty
,
and
a
kind
of
Trimming
it
between
God
and
the
Devil
?
These
things
I
thought
fit
to
remark
to
you
,
not
out
of
any
intemperate
Humour
of
reflecting
upon
the
late
times
of
confusion
,
(
as
the
guilt
or
spight
of
some
may
suggest
)
but
because
I
am
satisfied
in
my
Heart
and
Conscience
,
that
it
is
vastly
the
concern
of
his
Majesty
,
and
of
the
peace
of
his
Government
,
both
in
Church
and
State
,
that
the
youth
of
the
Nation
(
of
which
such
Auditories
as
this
chiefly
consist
)
should
be
principled
,
and
possessed
with
a
full
,
fixed
,
and
through
perswasion
of
the
justness
,
and
goodness
of
the
Blessed
Old
King's
Cause
;
and
of
the
excellent
Piety
,
and
Christianity
of
those
Principles
upon
which
the
Loyal
part
of
the
Nation
adhered
to
him
,
and
that
against
the
most
horrid
and
inexcusable
Rebellion
,
that
was
ever
set
on
foot
,
and
acted
upon
the
stage
of
the
world
:
Of
all
which
,
whosoever
is
not
perswaded
,
is
a
Rebel
in
his
heart
,
and
deserves
not
the
protection
which
he
enjoys
.
And
the
rather
do
I
think
such
Remarks
as
these
necessary
of
late
years
,
because
of
the
vile
arts
,
and
restless
endeavours
,
used
by
some
sly
,
and
venomous
factors
for
the
old
Republican
Cause
,
to
poyson
and
debauch
Men
from
their
Allegiance
;
sometimes
creeping
into
Houses
,
and
sometimes
creeping
into
Studies
;
but
in
both
equally
pimping
for
the
Faction
,
and
stealing
away
as
many
Hearts
from
the
Son
,
as
they
had
formerly
employed
Hands
against
the
Father
.
And
this
with
such
success
,
that
it
cannot
but
be
matter
of
very
sad
,
and
Melancholy
reflexion
,
to
all
sober
and
Loyal
minds
,
to
consider
,
That
several
who
had
stood
it
out
,
and
persevered
firm
,
and
unalterable
Royallists
in
the
late
Storm
,
have
since
(
I
know
not
by
what
unhappy
fate
)
turned
Trimmers
in
the
Calm
.
3
ly
.
The
third
instance
,
in
which
Men
use
to
plead
the
Will
instead
of
the
Deed
,
shall
be
in
Duties
of
Cost
and
Expence
.
Let
a
business
of
expensive
Charity
be
proposed
;
and
then
,
as
I
shew'd
before
,
that
,
in
matters
of
Labour
,
the
Lazy
Person
could
find
no
hands
wherewith
to
Work
;
so
neither
,
in
this
Case
,
can
the
Religious
Miser
find
any
hands
wherewith
to
give
It
is
wonderfull
to
consider
,
how
a
command
,
or
call
to
be
Liberal
,
either
upon
a
Civil
or
Religious
account
,
all
of
a
sudden
,
impoverishes
the
Rich
,
breaks
the
Merchant
,
shuts
up
every
private
Man's
Exchequer
,
and
makes
those
Men
in
a
minute
have
nothing
at
all
to
give
,
who
,
at
the
very
same
instant
,
want
nothing
to
spend
.
So
that
instead
of
releiving
the
poor
,
such
a
command
strangely
encreases
their
number
,
and
transforms
Rich
Men
into
beggars
presently
.
For
,
let
the
danger
of
their
Prince
and
Country
,
knock
at
their
Purses
,
and
call
upon
them
to
contribute
against
a
Publick
enemy
,
or
calamity
;
then
immediately
they
have
nothing
,
and
their
Riches
,
upon
such
occasions
(
as
Solomon
expresses
it
)
never
fail
to
make
themselves
Wings
,
and
to
fly
away
.
Thus
,
at
the
Siege
of
Constantinople
,
then
the
wealthiest
City
in
the
world
,
the
Citizens
had
nothing
to
give
their
Emperour
for
the
defence
of
the
place
,
though
he
begged
a
supply
of
them
with
tears
;
but
,
when
by
that
means
the
Turks
took
and
Sack'd
it
,
then
those
who
before
had
nothing
to
give
,
had
more
than
enough
to
lose
.
And
,
in
like
manner
,
those
who
would
not
support
the
necessities
of
the
old
Blessed
King
,
against
his
Villainous
Enemies
,
found
that
Plunder
could
take
,
where
Disloyalty
would
not
give
;
and
Rapine
open
those
Chests
,
that
Avarice
had
shut
.
But
,
to
descend
to
matters
of
daily
,
and
common
Occurrence
;
What
is
more
usual
in
conversation
,
than
for
Men
to
express
their
unwillingness
to
do
a
thing
,
by
saying
,
They
cannot
do
it
;
and
for
a
Covetous
Man
,
being
asked
a
little
Money
in
Charity
,
to
answer
,
That
he
has
none
?
Which
as
it
is
,
if
true
,
a
sufficient
answer
,
to
God
and
Man
;
so
,
if
false
,
it
is
intolerable
Hypocrisy
towards
both
.
But
,
do
men
in
good
earnest
think
,
that
God
will
be
put
off
so
?
or
can
they
imagine
that
the
Law
of
God
will
be
baffled
with
a
Lye
,
cloathed
in
a
Scoff
?
For
such
pretences
are
no
better
,
as
appears
from
that
notable
account
,
given
us
by
the
Apostle
of
this
windy
,
insignificant
Charity
of
the
Will
,
and
of
the
worthlesness
of
it
,
not
enlivened
by
Deeds
.
Iames
2.
v.
15
,
16.
If
a
Brother
or
a
Sister
be
naked
and
destitute
of
daily
food
,
and
one
of
you
say
unto
them
,
Depart
in
peace
,
be
you
warmed
,
and
filled
:
notwithstanding
ye
give
them
not
those
things
that
are
needfull
to
the
Body
,
what
doth
it
profit
?
Profit
,
does
he
say
?
why
,
it
profits
just
as
much
as
fair
words
command
the
Market
,
as
good
wishes
buy
Food
and
Rayment
,
and
pass
for
current
payment
in
the
Shops
.
Come
to
an
old
,
rich
,
professing
Vulpony
,
and
tell
him
,
That
there
is
a
Church
to
be
built
,
beautified
,
or
endowed
in
such
a
place
,
and
that
he
cannot
lay
out
his
Money
more
to
God's
Honour
,
the
publick
good
,
and
the
comfort
of
his
own
Conscience
,
than
to
bestow
it
liberally
upon
such
an
occasion
;
and
in
answer
to
this
,
it
is
ten
to
one
,
but
you
shall
be
told
,
How
much
God
is
for
the
Inward
,
Spiritual
,
Worship
of
the
Heart
;
and
,
That
the
Almighty
neither
dwells
,
nor
delights
in
Temples
made
with
hands
;
but
hears
,
and
accepts
the
Prayers
of
his
People
in
Dens
,
and
Caves
;
Barns
,
and
Stables
;
and
in
the
homeliest
,
and
meanest
Cottages
,
as
well
as
in
the
stateliest
,
and
most
magnificent
Churches
.
Thus
I
say
,
you
are
like
to
be
answered
.
In
reply
to
which
,
I
would
have
all
such
sly
,
sanctified
Cheats
(
who
are
so
often
harping
upon
this
string
)
know
,
once
for
all
,
That
,
that
God
,
who
accepts
the
Prayers
of
his
People
in
Dens
,
and
Caves
;
Barns
,
and
Stables
,
when
,
by
his
afflicting
Providence
,
he
has
driven
them
from
the
appointed
places
of
his
solemn
Worship
,
so
that
they
cannot
have
the
use
of
them
,
will
not
,
for
all
this
,
endure
to
be
served
,
or
prayed
to
by
them
in
such
places
,
nor
accept
of
their
Barn-Worship
,
nor
their
Hogsty-Worship
;
no
,
nor
yet
of
their
Parlour
,
or
their
Chamber-Worship
,
where
he
has
given
them
both
Wealth
&
Power
to
build
him
Churches
.
For
he
that
commands
us
to
Worship
him
in
the
Spirit
,
commands
us
also
to
Honour
him
with
our
Substance
.
And
,
never
pretend
that
thou
hast
an
heart
to
Pray
,
while
thou
hast
no
heart
to
give
;
since
he
that
serves
Mammon
with
his
Estate
,
cannot
possibly
serve
God
with
his
Heart
.
For
,
as
in
the
Heathen
Worship
of
God
,
a
Sacrifice
,
without
an
Heart
,
was
accounted
Ominous
;
so
in
the
Christian
Worship
of
him
,
an
Heart
without
a
Sacrifice
is
worthless
and
impertinent
.
And
thus
much
for
mens
pretences
of
the
Will
,
when
they
are
called
upon
to
Give
,
upon
a
Religious
account
:
according
to
which
,
a
man
may
be
well
enough
said
(
as
the
common
word
is
)
to
be
all
Heart
,
and
yet
the
arrantest
Miser
in
the
World
.
But
,
come
we
now
to
this
old
,
rich
,
pretender
to
Godliness
,
in
another
case
,
and
tell
him
,
That
there
is
such
an
one
,
a
man
of
a
good
Family
,
good
Education
,
and
who
has
lost
all
his
Estate
for
the
King
,
now
ready
to
rot
in
Prison
for
Debt
;
come
,
what
will
you
give
towards
his
release
?
Why
,
then
answers
the
Will
,
instead
of
the
Deed
,
as
much
the
readier
speaker
of
the
two
,
The
truth
is
,
I
always
had
a
respect
for
such
Men
;
I
love
them
with
all
my
heart
;
and
it
is
a
thousand
pities
that
any
that
have
served
the
King
so
faithfully
,
should
be
in
such
want
.
So
say
I
too
,
and
the
more
shame
is
it
for
the
whole
Nation
,
that
they
should
be
so
.
But
still
,
what
will
you
give
?
Why
,
then
answers
the
Man
of
Mouth-Charity
again
,
and
tells
you
,
That
you
could
come
in
a
worse
Time
;
That
money
is
now-a-days
very
scarce
with
him
;
and
,
that
therefore
he
can
give
nothing
,
but
he
will
be
sure
to
pray
for
the
poor
Gentleman
.
Ah
thou
Hypocrite
!
when
thy
Brother
has
lost
all
that
ever
he
had
,
and
lies
languishing
,
and
even
gasping
under
the
utmost
extremities
of
poverty
and
distress
,
dost
thou
think
thus
to
lick
him
whole
again
,
only
with
thy
Tongue
?
just
like
that
old
formal
Hocus
,
who
denyed
a
Beggar
a
farthing
,
and
put
him
off
with
his
Blessing
.
Why
?
what
are
the
Prayers
of
a
Covetous
Wretch
worth
?
what
will
thy
Blessing
go
for
?
what
will
it
buy
?
Is
this
the
Charity
that
the
Apostle
,
here
,
in
the
Text
,
presses
upon
the
Corinthians
?
This
the
case
,
in
which
God
accepts
the
Willingness
of
the
Mind
,
instead
of
the
Liberality
of
the
Purse
?
No
assuredly
:
But
the
Measures
that
God
marks
out
to
thy
Charity
,
are
these
:
Thy
Superfluities
must
give
place
to
thy
Neighbour's
great
Convenience
:
Thy
Convenience
must
veil
to
thy
Neighbour's
Necessity
:
And
lastly
,
Thy
very
Necessities
must
yield
to
thy
Neighbour's
Extremity
.
This
is
the
Gradual
Process
that
must
be
thy
Rule
;
and
,
he
that
pretends
a
Disability
to
Give
,
short
of
this
,
prevaricates
with
his
Duty
,
and
evacuates
the
Precept
.
God
sometimes
calls
upon
thee
to
relieve
the
Needs
of
thy
poor
Brother
,
sometimes
the
Necessities
of
thy
Country
,
and
,
sometimes
the
urgent
Wants
of
thy
Prince
:
Now
,
before
thou
flyest
to
the
old
,
stale
,
usual
pretence
,
That
thou
canst
do
none
of
all
these
things
,
consider
with
thy self
,
That
there
is
a
God
,
who
is
not
to
be
flamm'd
off
with
Lyes
,
who
knows
exactly
,
what
thou
canst
do
,
and
what
thou
canst
not
;
and
consider
,
in
the
next
place
,
that
it
is
not
the
best
Husbandry
in
the
world
,
to
be
Damn'd
to
save
Charges
.
4thly
.
The
fourth
and
last
Duty
,
that
I
shall
mention
,
in
which
men
use
to
plead
want
of
Power
to
Doe
the
thing
they
have
a
Will
to
,
is
,
The
conquering
of
a
long
,
inveterate
,
ill
Habit
,
or
Custom
.
And
,
the
truth
is
,
there
is
nothing
that
leaves
a
man
less
power
to
good
,
than
this
does
.
Nevertheless
,
that
which
weakens
the
hand
,
does
not
therefore
cut
it
off
.
Some
Power
to
good
,
no
doubt
,
a
man
has
left
him
for
all
this
.
And
therefore
,
God
will
not
take
the
Drunkard's
Excuse
,
That
he
has
so
long
accustom'd
himself
to
Intemperate
Drinking
,
that
now
he
cannot
leave
it
off
;
nor
admit
of
the
Passionate
man's
Apology
,
That
he
has
so
long
given
his
Unruly
Passions
their
Head
,
that
he
cannot
now
Govern
or
Controul
them
.
For
,
these
things
are
not
so
:
Since
no
man
is
guilty
of
an
Act
of
Intemperance
of
any
sort
,
but
he
might
have
forborn
it
;
not
without
some
trouble
,
I
confess
,
from
the
strugglings
of
the
contrary
Habit
:
but
still
the
thing
was
Possible
to
be
done
;
and
he
might
,
after
all
,
have
forborn
it
.
And
,
as
he
forbore
one
Act
,
so
he
might
have
forborn
another
,
and
after
that
another
,
and
so
on
,
till
he
had
,
by
degrees
,
weakned
,
and
,
at
length
,
mortified
and
extinguished
the
Habit
it self
.
That
these
things
indeed
,
are
not
quickly
or
easily
to
be
effected
,
is
manifest
,
and
nothing
will
be
more
readily
granted
;
and
therefore
the
Scripture
it self
owns
so
much
,
by
expressing
,
and
representing
these
mortifying
courses
,
by
Acts
of
the
greatest
toil
and
labour
;
such
as
are
,
Warfare
,
and
taking
up
the
Cross
:
And
by
Acts
of
the
most
terrible
Violence
and
Contrariety
to
Nature
;
such
as
are
,
Cutting
off
the
Right
Hand
,
and
Plucking
out
the
Right
Eye
:
things
infinitely
greivous
and
afflictive
,
yet
still
,
for
all
that
,
feasible
in
themselves
;
or
else
,
to
be
sure
,
the
Eternal
Wisdom
of
God
,
would
never
have
advised
,
and
much
less
have
commanded
them
.
For
,
what
God
has
commanded
must
be
done
;
and
,
what
must
be
done
,
assuredly
may
be
done
;
and
therefore
,
all
Pleas
of
Impotence
,
or
Inability
,
in
such
Cases
,
are
utterly
false
,
and
impertinent
;
and
will
infallibly
be
thrown
back
in
the
Face
of
such
as
make
them
.
But
you
will
say
,
Does
not
the
Scripture
it self
,
acknowledge
it
as
a
thing
impossible
,
for
a
man
,
brought
under
a
custom
of
sin
,
to
forbear
sinning
?
in
Ier.
13.23
.
Can
the
AEthiopian
change
his
Skin
,
or
the
Leopard
his
Spots
?
then
may
ye
also
doe
good
,
that
are
accustomed
to
doe
evil
.
Now
,
if
this
can
be
no
more
done
than
the
former
,
is
it
not
a
Demonstration
,
that
it
cannot
be
done
at
all
?
To
this
I
answer
,
That
the
Words
mentioned
are
Tropical
or
Figurative
,
and
import
an
Hyperbole
,
which
is
a
way
of
expressing
things
beyond
what
really
,
and
naturally
they
are
in
themselves
;
and
consequently
the
design
of
this
Scripture
,
in
saying
that
this
cannot
be
done
,
is
no
more
than
to
shew
,
That
it
is
very
hardly
,
and
very
rarely
done
;
but
not
in
strict
truth
,
utterly
impossible
to
be
done
.
In
vain
therefore
do
men
take
Sanctuary
in
such
misunderstood
expressions
as
these
;
and
,
from
a
false
perswasion
,
that
they
cannot
Reform
their
Lives
,
break
off
their
ill
Customs
,
and
root
out
their
old
,
vicious
Habits
,
never
so
much
as
attempt
,
endeavour
,
or
go
about
it
.
For
,
admit
,
that
such
an
Habit
,
seated
in
the
Soul
,
be
,
as
our
Saviour
calls
it
,
a
Strong
Man
armed
,
got
into
Possession
;
yet
still
he
may
be
dispossessed
,
and
thrown
out
by
a
Stronger
,
Luke
11.21
,
22.
Or
,
be
it
,
as
St.
Paul
calls
it
,
A
Law
in
our
Members
,
Rom.
7.23
.
yet
certainly
,
Ill
Laws
may
be
Broken
and
Disobeyed
,
as
well
as
Good
.
But
,
if
Men
will
suffer
themselves
to
be
enslaved
,
and
carried
away
by
their
Lusts
,
without
Resistance
,
and
,
wear
the
Devil's
Yoke
quietly
,
rather
than
be
at
the
trouble
of
throwing
it
off
;
and
,
thereupon
,
sometimes
feel
their
Consciences
galled
and
greived
by
wearing
it
,
they
must
not
,
from
these
secret
Stings
and
Remorses
,
felt
by
them
in
the
Prosecution
of
their
sins
,
presently
conclude
,
That
therefore
their
Will
is
good
,
and
well-disposed
;
and
consequently
,
such
as
God
will
accept
though
their
Lives
remain
all
the
while
unchanged
,
and
as
much
under
the
dominion
of
sin
as
ever
.
These
Reasonings
,
I
know
,
lie
deep
in
the
minds
of
most
Men
,
and
relieve
and
support
their
hearts
,
in
spight
,
and
in
the
midst
of
their
sins
;
but
they
are
all
but
Sophistry
,
and
Delusion
,
and
false
Propositions
,
contrived
by
the
Devil
,
to
hold
Men
fast
in
their
sins
,
by
final
impenitence
.
For
,
though
possibly
the
grace
of
God
may
,
in
some
cases
,
be
irresistible
;
yet
it
would
be
an
infinite
reproach
to
his
Providence
,
to
affirm
,
That
Sin
either
is
,
or
can
be
so
.
And
thus
I
have
given
you
four
Principal
Instances
,
in
which
Men
use
to
plead
the
Will
,
instead
of
the
Deed
,
upon
a
pretended
Impotence
,
or
Disability
for
the
Deed.
Namely
,
In
Duties
of
great
labour
:
In
Duties
of
much
danger
:
In
Duties
of
Cost
and
Expence
:
And
lastly
,
In
Duties
requiring
a
Resistance
,
and
an
Extirpation
of
inveterate
,
sinfull
Habits
.
In
the
neglect
of
all
which
,
Men
relieve
their
Consciences
,
by
this
one
great
fallacy
,
running
through
them
all
,
That
they
mistake
Difficulties
,
for
Impossibilities
.
A
Pernicious
mistake
certainly
;
and
the
more
pernicious
,
for
that
Men
are
seldom
convinced
of
it
,
'till
their
conviction
can
do
them
no
good
.
There
cannot
be
a
weightier
,
or
more
important
case
of
Conscience
,
for
Men
to
be
resolved
in
,
than
to
know
certainly
,
how
far
God
accepts
the
Will
for
the
Deed
,
and
how
far
he
does
not
:
And
withal
to
be
informed
truly
when
Men
do
really
Will
a
Thing
,
and
when
they
have
really
no
Power
to
Doe
,
what
they
have
Willed
.
For
surely
,
it
cannot
but
be
matter
of
very
dreadfull
,
and
Terrifying
consideration
,
to
any
one
,
Sober
,
and
in
his
Wits
,
to
think
seriously
with
himself
,
what
horror
and
confusion
must
needs
surprize
that
Man
,
at
the
last
,
and
great
day
of
Account
,
who
had
lead
his
whole
Life
,
and
governed
all
his
Actions
by
one
Rule
,
when
God
intends
to
judge
him
by
another
.
To
which
God
,
the
great
Searcher
and
Iudge
of
Hearts
,
and
Rewarder
of
Men
according
to
their
Deeds
,
be
rendred
and
ascribed
,
as
is
most
due
,
all
Praise
,
Might
,
Majesty
,
and
Dominion
,
both
now
and
for
evermore
.
Amen
.
A
SERMON
Preached
at
CHRIST-CHURCH
,
Oxon.
Before
the
University
,
Octob.
17.
1675.
JUDGES
VIII
.
34
,
35.
And
the
Children
of
Israel
remembred
not
the
Lord
their
God
,
who
had
delivered
them
out
of
the
hands
of
all
their
Enemies
,
on
every
side
.
Neither
shewed
they
kindness
to
the
House
of
Ierubbaal
,
namely
Gideon
,
according
to
all
the
goodness
which
he
had
shewed
unto
Israel
.
THese
words
being
a
Result
,
or
Judgment
given
upon
matter
of
fact
,
naturally
direct
us
to
the
foregoing
Story
,
to
inform
us
of
their
occasion
.
The
subject
of
which
Story
,
was
that
Heroick
,
and
Victorious
Judge
of
Israel
,
Gideon
.
Who
,
by
the
greatness
of
his
Atchievements
,
had
merited
the
offer
of
a
Crown
,
and
Kingdom
,
and
,
by
the
greatness
of
his
mind
,
refused
it
.
The
whole
Narrative
is
contained
,
and
set
before
us
,
in
the
6.
7.8
.
and
9.
Chapters
of
this
Book
.
Where
we
read
,
that
when
the
Children
of
Israel
,
according
to
their
usual
method
of
sinning
,
after
Mercies
and
Deliverances
,
and
thereupon
returning
to
a
fresh
Enslavement
to
their
Enemies
,
had
now
passed
Seven
years
,
in
cruel
Subjection
to
the
Midianites
,
a
potent
,
and
insulting
Enemy
,
and
who
oppressed
them
to
that
degree
,
that
they
had
scarce
Bread
to
fill
their
Mouths
,
or
Houses
to
cover
their
Heads
:
For
in
the
2
d.
v.
of
the
6.
ch.
we
find
them
Houseing
themselves
under
ground
,
in
Dens
,
and
Caves
:
and
in
v.
3
,
4.
no
sooner
had
they
sown
their
Corn
,
but
we
have
the
Enemy
coming
up
in
Armies
,
and
destroying
it
.
In
this
sad
and
calamitous
condition
,
I
say
,
in
which
one
would
have
thought
,
that
a
deliverance
from
such
an
oppressour
,
would
have
even
revived
them
,
and
the
deliverer
eternally
obliged
them
,
God
raised
up
the
Spirit
of
this
great
Person
,
and
ennobled
his
courage
,
and
conduct
with
the
Intire
overthrow
of
this
mighty
,
and
numerous
,
or
rather
innumerable
Host
of
the
Midianites
;
and
that
,
in
such
a
manner
,
and
with
such
strange
,
and
unparallell'd
Circumstances
,
that
,
in
the
whole
Action
,
the
Mercy
,
and
the
Miracle
,
seem'd
to
strive
for
the
Preheminence
.
And
,
so
quick
a
Sense
,
did
the
Israelites
,
immediately
after
it
,
seem
to
entertain
of
the
Merits
of
Gideon
,
and
the
obligation
he
had
laid
upon
them
,
that
they
all
as
one
Man
,
tender
him
the
Regal
,
and
Hereditary
Government
of
that
People
,
in
the
22.
v.
of
this
8
th
.
ch.
Then
said
the
Men
of
Israel
to
Gideon
,
Rule
thou
over
us
;
both
thou
,
and
thy
Son
,
and
thy
Son's
Son
also
,
for
thou
hast
delivered
us
from
the
hand
of
Midian
.
To
which
he
answer'd
as
Magnanimously
,
and
by
that
answer
redoubled
the
obligation
in
the
next
verse
,
I
will
not
rule
over
you
,
neither
shall
my
Son
rule
over
you
,
but
the
Lord
shall
rule
over
you
.
Thus
far
then
we
see
the
Workings
of
a
just
Gratitude
in
the
Israelites
;
and
goodness
on
the
one
side
,
nobly
answered
with
greatness
on
the
other
.
And
now
,
after
so
vast
an
Obligation
,
owned
by
so
free
an
acknowledgment
,
could
any
thing
be
expected
,
but
a
continual
interchange
of
Kindnesses
,
at
least
on
their
part
,
who
had
been
so
infinitely
Obliged
,
and
so
gloriously
Delivered
?
Yet
in
the
9th
.
Chapter
,
we
find
these
very
Men
turning
the
Sword
of
Gideon
into
his
own
Bowels
;
cutting
off
the
very
Race
and
Posterity
of
their
Deliverer
,
by
the
slaughter
of
threescore
and
ten
of
his
Sons
,
and
setting
up
the
Son
of
his
Concubine
,
the
Blot
of
his
Family
,
and
the
Monument
of
his
Shame
,
to
Reign
over
them
;
and
all
this
,
without
the
least
provocation
,
or
offence
given
them
,
either
by
Gideon
himself
,
or
by
any
of
his
House
.
After
which
horrid
fact
,
I
suppose
we
can
no
longer
wonder
at
this
unlookt
for
account
,
given
of
the
Israelites
in
the
Text
:
That
,
they
remembred
not
the
Lord
their
God
,
who
had
delivered
them
out
of
the
hands
of
all
their
Enemies
on
every
side
.
Neither
shewed
they
kindness
to
the
House
of
Gideon
,
according
to
all
the
goodness
which
he
had
shewed
unto
Israel
.
The
truth
is
,
they
were
all
along
,
a
cross
,
odd
,
untoward
sort
of
People
,
and
such
,
as
God
seems
to
have
chosen
,
and
(
as
the
Prophets
sometimes
phrase
it
)
to
have
espoused
to
himself
,
upon
the
very
same
account
that
Socrates
espoused
Xantippe
,
only
for
her
extreme
ill
conditions
,
above
all
that
he
could
possibly
find
,
or
pick
out
of
that
Sex
;
and
so
,
the
fittest
Argument
both
to
exercise
,
and
declare
his
admirable
Patience
to
the
world
.
The
words
of
the
Text
,
are
a
charge
given
in
against
the
Israelites
;
a
charge
of
that
foul
,
and
odious
sin
of
Ingratitude
;
and
that
both
towards
God
,
and
towards
Man
.
Towards
God
in
the
34
th
.
v.
and
towards
.
Man
in
the
35
th
.
Such
being
ever
the
growing
contagion
of
this
ill
quality
,
that
if
it
begins
at
God
,
it
naturally
descends
to
Men
;
and
if
it
first
exerts
it self
upon
Men
,
it
infallibly
ascends
to
God
.
If
we
consider
it
as
directed
against
God
,
it
is
a
Breach
of
Religion
,
if
as
to
Men
,
it
is
an
offence
against
Morality
.
The
passage
from
one
to
the
other
is
very
easy
.
Breach
of
of
Duty
towards
our
Neighbour
,
still
involving
in
it
a
Breach
of
Duty
towards
God
too
;
and
no
Man's
Religion
ever
survives
his
Morals
.
My
purpose
is
,
from
this
remarkable
Subject
,
and
occasion
,
to
treat
of
Ingratitude
,
and
that
chiefly
in
this
latter
sence
:
and
from
the
case
of
the
Israelites
,
towards
Gideon
,
to
traverse
the
Nature
,
Principles
,
and
Properties
of
this
detestable
Vice
;
and
so
drawing
before
your
Eyes
the
several
Lineaments
,
and
Parts
of
it
,
from
the
ugly
aspect
of
the
Picture
,
to
leave
it
to
your
own
hearts
to
judge
of
the
original
.
For
the
Effecting
of
which
,
I
shall
do
these
following
Things
.
-
I.
I
shall
shew
,
what
gratitude
is
,
and
upon
what
the
obligation
to
it
,
is
grounded
.
-
II.
I
shall
give
some
account
of
the
nature
,
and
baseness
of
Ingratitude
.
-
III.
I
shall
shew
the
Principle
,
from
which
Ingratitude
proceeds
.
-
IV.
I
shall
shew
those
ill
qualities
,
that
inseparably
attend
it
,
and
are
never
disjoyn'd
from
it
.
And
,
-
V.
and
lastly
,
I
shall
draw
some
usefull
Inferences
,
by
way
of
Application
,
from
the
Premises
.
And
first
,
for
the
first
of
these
:
What
gratitude
is
,
and
upon
what
the
obligation
to
it
,
is
grounded
.
Gratitude
is
properly
a
vertue
,
disposing
the
mind
to
an
Inward
sense
,
and
an
outward
acknowledgment
of
a
Benefit
received
,
together
with
a
readiness
to
return
the
same
,
or
the
like
,
as
the
occasions
of
the
Doer
of
it
shall
require
,
and
the
Abilities
of
the
Receiver
extend
to
.
This
,
to
me
,
seems
to
contain
a
full
Description
;
or
,
rather
,
Definition
of
this
Vertue
.
From
which
it
appears
,
that
Gratitude
includes
in
it
these
three
parts
.
-
1.
A
particular
Observation
,
or
taking
notice
of
a
kindness
received
,
and
consequently
of
the
good
Will
and
Affection
of
the
Person
,
who
did
that
kindness
.
For
still
,
in
this
case
,
the
mind
of
the
giver
is
more
to
be
attended
to
,
than
the
matter
of
the
Gift
:
it
being
this
,
that
stamps
it
properly
a
favour
,
and
gives
it
the
noble
and
endearing
denomination
of
a
Kindness
.
-
2.
The
2
d.
part
of
Gratitude
is
that
,
which
brings
it
from
the
Heart
,
into
the
Mouth
,
and
makes
a
Man
express
the
sense
he
has
of
the
benefit
done
him
,
by
Thanks
,
Acknowledgments
,
and
Gratulations
;
and
where
the
Heart
is
full
of
the
one
,
it
will
certainly
over
flow
,
and
run
over
in
the
other
.
-
3.
The
third
,
and
last
is
An
endeavour
to
recompence
our
Benefactour
,
and
to
do
something
that
may
redound
to
his
advantage
,
in
consideration
of
what
he
has
done
towards
Ours
.
I
state
it
upon
Endeavour
,
and
not
upon
Effect
;
for
this
latter
may
be
often
Impossible
.
But
it
is
in
the
Power
of
every
one
,
to
do
as
much
as
he
can
:
to
make
some
essay
at
least
,
some
offer
and
attempt
this
way
;
so
as
to
shew
,
that
there
is
a
spring
of
motion
within
,
and
that
the
heart
is
not
idle
,
or
insensible
,
but
that
it
is
full
and
big
,
and
knows
it self
to
be
so
,
though
it
wants
strength
to
bring
forth
.
Having
thus
shewn
what
Gratitude
is
,
the
next
thing
is
,
to
shew
the
Obligation
that
it
brings
upon
a
Man
,
and
the
Ground
and
Reason
of
that
Obligation
.
As
for
the
obligation
,
I
know
no
Moralists
,
or
Casuists
,
that
treat
Scholastically
of
Iustice
,
but
treat
of
Gratitude
under
that
general
Head
,
as
a
part
or
species
of
it
.
And
the
Nature
,
and
Office
of
Justice
,
being
to
dispose
the
mind
to
a
constant
,
and
perpetual
readiness
to
render
to
every
Man
his
Due
,
Suum
cuique
tribuere
,
it
is
Evident
that
,
if
Gratitude
be
a
part
of
Justice
,
it
must
be
conversant
about
some
thing
that
is
due
to
another
.
And
whatsoever
is
so
,
must
be
so
by
the
force
of
some
Law
.
Now
,
all
Law
,
that
a
Man
is
capable
of
being
obliged
by
,
is
reducible
to
one
of
these
three
.
1.
The
Law
of
Nature
.
2dly
.
The
Positive
Law
of
God
,
revealed
in
his
Word
.
3dly
.
The
Law
of
Man
,
enacted
by
the
civil
Power
,
for
the
Preservation
,
and
Good
of
Society
.
1.
And
first
,
for
the
Law
of
Nature
,
which
I
take
to
be
nothing
else
,
but
the
mind
of
God
,
signified
to
a
Rational
agent
by
the
bare
discourse
of
his
Reason
,
and
dictating
to
him
,
that
he
ought
to
act
sutably
to
the
Principles
of
his
Nature
,
and
to
those
Relations
,
that
he
stands
under
.
For
every
thing
sustains
both
an
Absolute
,
and
a
Relative
Capacity
.
An
Absolute
,
as
it
is
such
a
thing
,
endued
with
such
a
Nature
;
and
a
Relative
,
as
it
is
a
Part
of
the
Universe
,
and
so
stands
in
such
an
Order
,
and
Relation
,
both
to
the
Whole
,
and
to
the
rest
of
the
Parts
.
After
which
,
the
next
Consideration
,
immediately
subsequent
to
the
Being
of
a
thing
,
is
what
agrees
,
or
disagrees
,
with
that
thing
;
what
is
sutable
or
unsutable
to
it
:
and
from
this
springs
the
Notion
of
Decencyor
Undecency
;
that
which
becomes
or
mis-becomes
,
and
is
the
same
with
Honestum
&
Turpe
.
Which
Decency
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
the
Greeks
term
it
)
imports
a
certain
measure
or
proportion
of
one
thing
to
another
;
which
to
transgress
,
is
to
do
contrary
to
the
Natural
order
of
things
;
the
preservation
of
which
,
is
properly
that
Rule
,
or
Law
,
by
which
every
thing
ought
to
act
;
and
consequently
,
the
Violation
of
it
implies
a
Turpitude
or
Undecency
.
Now
those
Actions
that
are
sutable
to
a
Rational
Nature
,
and
to
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Decency
,
or
Honestum
,
belonging
to
it
,
are
contained
,
and
expressed
in
certain
Maxims
or
Propositions
,
which
,
upon
the
repeated
exercise
of
a
Man's
Reason
about
such
Objects
as
come
before
him
,
do
naturally
result
,
and
are
collected
from
thence
;
and
so
remaining
upon
his
Mind
,
become
both
a
Rule
to
Direct
,
and
a
Law
to
Oblige
him
in
the
Whole
Course
of
his
Actions
.
Such
as
are
these
Maxims
:
That
the
Supreme
Being
,
Cause
,
and
Governour
of
all
things
,
ought
to
be
worshipped
and
depended
upon
.
That
Parents
are
to
be
Honoured
.
That
a
man
should
do
as
he
would
be
done
by
.
From
which
last
alone
,
may
sufficiently
be
deduced
all
those
Rules
of
Charity
and
Justice
that
are
to
govern
the
Offices
of
Common
Life
;
and
which
alone
is
enough
to
found
an
Obligation
to
Gratitude
:
For
as
much
as
no
man
,
having
done
a
kindness
to
another
,
would
acquiesce
,
or
think
himself
justly
dealt
with
,
in
a
total
Neglect
and
Unconcernedness
of
the
Person
who
had
received
that
kindness
from
him
;
and
consequently
,
neither
ought
he
to
be
Unconcerned
in
the
same
case
himself
.
But
I
shall
from
other
and
nearer
Principles
,
and
those
the
unquestionable
Documents
and
Dictates
of
the
Law
of
Nature
,
evince
the
Obligation
and
Debt
lying
upon
every
man
,
to
shew
Gratitude
,
where
he
has
received
a
Benefit
.
Such
as
are
these
Propositions
.
1.
That
,
according
to
the
Rule
of
Natural
Justice
,
one
man
may
merit
and
deserve
of
another
.
2.
That
,
whosoever
deserves
of
another
,
makes
something
due
to
him
from
the
person
of
whom
he
deserves
.
3.
That
,
One
Man's
deserving
of
another
,
is
founded
upon
his
conferring
on
him
some
Good
,
to
which
that
Other
had
no
Right
or
Claim
.
4.
That
,
no
man
has
any
Antecedent
Right
or
Claim
to
that
which
comes
to
him
by
free
gift
.
Fifthly
,
and
Lastly
,
That
,
all
Desert
imports
an
equality
between
the
good
Conferred
,
and
the
good
Deserved
,
or
made
Due
.
From
whence
it
follows
,
That
He
who
conferrs
a
Good
upon
another
,
Deserves
,
and
consequently
has
,
a
Claim
to
an
equal
Good
from
the
Person
upon
whom
it
was
Conferred
.
So
that
from
hence
,
by
the
Law
of
Nature
,
springs
a
Debt
;
the
acknowledging
and
re-paying
of
which
Debt
(
as
a
man
shall
be
able
)
is
the
proper
Office
and
Work
of
Gratitude
.
As
certain
therefore
,
as
by
the
Law
of
Nature
there
may
be
,
and
often
is
,
such
a
thing
as
Merit
and
Desert
from
one
man
to
another
;
and
as
Desert
gives
the
person
deserving
a
Right
or
Claim
to
some
good
from
the
person
of
whom
he
deserves
;
and
as
a
Right
in
one
to
Claim
this
Good
,
inferrs
a
Debt
and
Obligation
in
the
other
to
pay
it
;
So
certain
it
is
,
by
a
direct
Gradation
of
Consequences
from
this
Principle
of
Merit
,
that
the
Obligation
to
Gratitude
flows
from
,
and
is
enjoyn'd
by
,
the
first
Dictates
of
Nature
.
And
,
the
truth
is
,
the
greatest
and
most
Sacred
ties
of
Duty
,
that
Man
is
capable
of
,
are
founded
upon
Gratitude
.
Such
as
are
the
Duties
of
a
Child
to
his
Parent
,
and
of
a
Subject
to
his
Sovereign
.
From
the
former
of
which
,
there
is
required
Love
and
Honour
,
in
recompence
of
Being
;
and
from
the
latter
,
Obedience
and
Subjection
,
in
recompence
of
Protection
and
Well-being
.
And
in
General
,
if
the
conferring
of
a
Kindness
did
not
bind
the
person
upon
whom
it
was
conferred
,
to
the
returns
of
Gratitude
,
why
,
in
the
Universal
Dialect
of
the
World
,
are
Kindnesses
still
called
Obligations
?
And
thus
much
for
the
first
ground
,
enforcing
the
Obligations
of
Gratitude
;
namely
,
the
Law
of
Nature
.
In
the
next
Place
,
2.
As
for
the
Positive
Law
of
God
revealed
in
his
Word
,
it
is
evident
,
that
Gratitude
must
needs
be
enjoyned
,
and
made
necessary
by
all
those
Scriptures
,
that
upbraid
or
forbid
Ingratitude
:
as
in
2
Tim.
3.2
.
The
Unthankfull
stand
reckoned
among
the
highest
and
most
enormous
Sinners
;
which
sufficiently
evinces
the
Vertue
opposite
to
Unthankfulness
to
bear
the
same
place
in
the
rank
of
Duties
,
that
its
contrary
does
in
the
Catalogue
of
Sins
.
And
the
like
,
by
consequence
,
is
inferr'd
from
all
those
places
,
in
which
we
are
commanded
to
Love
our
Enemies
,
and
to
do
good
to
those
that
hate
us
:
And
therefore
certainly
much
more
are
we
by
the
same
commanded
,
to
do
good
to
those
that
have
prevented
us
with
good
,
and
actually
obliged
us
.
So
that
it
is
manifest
,
that
by
the
Positive
written
Law
of
God
,
no
less
than
by
the
Law
of
Nature
,
Gratitude
is
a
Debt
.
3.
In
the
Third
and
Last
place
:
As
for
the
Laws
of
Men
,
Enacted
by
the
Civil
Power
;
it
must
be
confessed
,
that
Gratitude
is
not
enforced
by
them
:
I
say
,
not
enforced
;
that
is
,
not
enjoyned
by
the
Sanction
of
Penalties
,
to
be
inflicted
upon
the
Person
that
shall
not
be
found
Gratefull
.
I
grant
indeed
,
that
many
Actions
are
punish'd
by
Law
,
that
are
Acts
of
Ingratitude
;
but
this
is
merely
accidental
to
them
,
as
they
are
such
Acts
;
for
if
they
were
punished
properly
under
that
Notion
,
and
upon
that
account
,
the
punishment
would
equally
reach
all
Actions
of
the
same
kind
;
but
they
are
punish'd
and
provided
against
by
Law
,
as
they
are
gross
and
dangerous
Violations
of
Society
,
and
that
Common
Good
,
that
it
is
the
Business
of
the
Civil
Laws
of
all
Nations
to
protect
,
and
to
take
care
of
.
Which
Good
not
being
violated
or
endangered
by
every
Omission
of
Gratitude
between
Man
and
Man
,
the
Laws
make
no
peculiar
provision
to
secure
the
Exercise
of
this
Vertue
,
but
leave
it
as
they
found
it
,
sufficiently
enjoyn'd
,
and
made
a
Duty
by
the
Law
of
God
and
Nature
.
Though
in
the
Roman
Law
indeed
,
there
is
this
particular
provision
against
the
Breach
of
this
Duty
,
in
case
of
Slaves
:
That
if
a
Lord
Manumits
,
and
makes
Free
his
Slave
,
gross
Ingratitude
in
the
person
so
made
Free
,
forfeits
his
Freedom
,
and
Re-asserts
him
to
his
former
Condition
of
Slavery
;
Though
,
perhaps
,
even
this
also
,
upon
an
Accurate
consideration
,
will
be
found
not
a
Provision
against
Ingratitude
,
properly
and
formally
as
such
,
but
as
it
is
the
Ingratitude
of
Slaves
,
which
if
left
unpunish'd
in
a
Common-wealth
,
where
it
was
the
Custom
for
Men
to
be
served
by
Slaves
,
as
in
Rome
it
was
,
would
quickly
have
been
a
Publick
Nusance
and
Disturbance
;
for
such
is
the
peculiar
Insolence
of
this
sort
of
Men
,
such
the
uncorrigible
Vileness
of
all
slavish
Spirits
,
that
though
Freedom
may
rid
them
of
the
Baseness
of
their
Condition
,
yet
it
never
takes
off
the
Baseness
of
their
Minds
.
And
now
,
having
shewn
both
,
what
Gratitude
is
,
and
the
Ground
and
Reason
of
Men's
obligation
to
it
;
we
have
a
full
account
of
the
proper
and
particular
Nature
of
this
Vertue
,
as
consisting
adequately
in
these
two
Things
:
First
,
That
it
is
a
Debt
;
and
,
secondly
,
That
it
is
such
a
Debt
as
is
left
to
every
Man's
Ingenuity
(
in
respect
of
any
Legal
Co-action
)
whether
he
will
pay
or
no
;
for
there
lies
no
Action
of
Debt
against
him
,
if
he
will
not
.
He
is
in
danger
of
no
Arrest
,
bound
over
to
no
Assize
,
nor
forced
to
hold
up
his
unworthy
Hand
(
the
Instrument
of
his
Ingratitude
)
at
any
Barr.
And
this
it
is
that
shews
the
rare
and
distinguishing
Excellency
of
Gratitude
,
and
sets
it
as
a
Crown
upon
the
Head
of
all
other
Vertues
,
that
it
should
plant
such
an
over-ruling
Generosity
in
the
Heart
of
Man
,
as
shall
more
effectually
encline
him
to
what
is
brave
and
becoming
,
than
the
Terrour
of
any
Penal
Law
whatsoever
.
So
that
he
shall
feel
a
greater
force
upon
himself
from
within
,
and
from
the
Controll
of
his
own
Principles
,
to
engage
him
to
do
worthily
,
than
all
Threatnings
and
Punishments
,
Racks
and
Tortures
,
can
have
upon
a
low
and
servile
Mind
,
that
never
acts
vertuously
,
but
as
it
is
acted
,
that
knows
no
Principle
of
Doing
well
,
but
Fear
;
no
Conscience
,
but
Constraint
.
On
the
contrary
;
the
Gratefull
person
fears
no
Court
,
or
Judge
,
no
Sentence
or
Executioner
,
but
what
he
carries
about
him
in
his
own
Breast
:
And
being
still
the
most
severe
exactor
of
Himself
,
not
only
confesses
,
but
proclaims
his
Debts
:
his
Ingenuity
is
his
Bond
,
and
his
Conscience
a
thousand
Witnesses
:
So
that
the
Debt
must
needs
be
sure
,
yet
he
scorns
to
be
Sued
for
it
;
nay
,
rather
,
he
is
always
suing
,
importuning
,
and
even
reproaching
himself
,
till
he
can
clear
accounts
with
his
Benefactour
.
His
Heart
is
(
as
it
were
)
in
continual
labour
,
it
even
travails
with
the
Obligation
,
and
is
in
pangs
till
it
be
delivered
:
and
(
as
David
in
the
overflowing
Sense
of
God's
Goodness
to
him
)
cries
out
in
the
116
Psalm
,
verse
12.
What
shall
I
render
unto
the
Lord
for
all
his
Benefits
towards
me
?
So
the
Gratefull
person
,
pressed
down
under
the
apprehension
of
any
great
kindness
done
him
,
eases
his
burthened
mind
a
little
by
such
Expostulations
with
himself
as
these
.
What
shall
I
do
for
such
a
Friend
,
for
such
a
Patron
,
who
has
so
frankly
,
so
generously
,
so
unconstrainedly
,
relieved
me
in
such
a
Distress
;
supported
me
against
such
an
Enemy
;
supplied
,
cherished
,
and
upheld
me
,
when
Relations
would
not
know
me
,
or
at
least
could
not
help
me
;
and
,
in
a
word
,
has
prevented
my
Desires
,
and
out-done
my
Necessities
?
I
can
never
do
enough
for
him
;
my
own
Conscience
would
spit
in
my
face
,
should
I
ever
slight
or
forget
such
Favours
.
These
are
the
Expostulating
Dialogues
and
Contests
,
that
every
Gratefull
,
every
truly
Noble
and
Magnanimous
Person
has
with
himself
.
It
was
,
in
part
,
a
brave
Speech
of
Lu.
Cornelius
Sylla
,
the
Roman
Dictator
,
who
said
,
That
,
He
found
no
sweetness
in
being
Great
or
Powerfull
,
but
only
that
it
enabled
him
to
Crush
his
Enemies
,
and
to
Gratifie
his
Friends
.
I
cannot
warrant
or
defend
the
first
part
of
this
Saying
;
but
,
surely
,
he
that
imploys
his
Greatness
in
the
latter
,
be
he
never
so
great
,
it
must
and
will
make
him
still
greater
.
And
thus
much
for
the
first
General
thing
proposed
;
which
was
,
to
shew
,
What
Gratitude
is
,
and
upon
what
the
Obligation
to
it
is
grounded
.
I
proceed
now
to
the
Second
,
Which
is
to
give
some
account
of
the
Nature
and
Baseness
of
Ingratitude
.
There
is
not
any
one
Vice
,
or
ill
Quality
,
incident
to
the
mind
of
Man
;
against
which
,
the
World
has
raised
such
a
loud
and
universal
Out-cry
,
as
against
Ingratitude
:
A
Vice
,
never
mention'd
by
any
Heathen
Writer
,
but
with
a
particular
height
of
Detestation
;
and
of
such
a
Malignity
,
that
Human
Nature
must
be
stript
of
Humanity
it self
,
before
it
can
be
guilty
of
it
.
It
is
instead
of
all
other
Vices
;
and
,
in
the
Balance
of
Morality
,
a
Counterpoise
to
them
all
.
In
the
Charge
of
Ingratitude
,
Omnia
dixeris
:
It
is
one
great
Blot
upon
all
Morality
:
It
is
all
in
a
word
:
It
says
Amen
to
the
Black
Roll
of
Sins
:
It
gives
Completion
and
Confirmation
to
them
all
.
If
we
would
state
the
Nature
of
it
,
Recourse
must
be
had
to
what
has
been
already
said
of
its
contrary
:
and
so
it
is
properly
an
Insensibility
of
kindnesses
received
,
without
any
Endeavour
either
to
acknowledge
or
re-pay
them
.
To
re-pay
them
,
indeed
,
by
a
Return
equivalent
,
is
not
in
every
one's
Power
,
and
,
consequently
,
cannot
be
his
Duty
;
but
Thanks
are
a
Tribute
payable
by
the
poorest
:
The
most
forlorn
Widow
has
her
two
Mites
;
and
there
is
none
so
indigent
,
but
has
an
Heart
to
be
sensible
of
,
and
a
Tongue
to
express
its
Sense
of
a
Benefit
received
.
For
surely
Nature
gives
no
man
a
Mouth
to
be
always
Eating
,
and
never
saying
Grace
;
nor
an
Hand
only
to
grasp
,
and
to
receive
:
But
as
it
is
furnished
with
Teeth
for
the
One
,
so
it
should
have
a
Tongue
also
for
the
Other
;
and
the
Hands
that
are
so
often
reach'd
out
to
Take
,
and
to
Accept
,
should
be
,
sometimes
,
lifted
up
also
to
Bless
.
The
World
is
maintain'd
by
Intercourse
;
and
,
the
whole
Course
of
Nature
is
a
great
Exchange
,
in
which
One
good
turn
,
is
,
and
ought
to
be
,
the
stated
price
of
Another
.
If
you
consider
the
Universe
as
one
Body
,
you
shall
find
Society
and
Conversation
to
supply
the
Office
of
the
Blood
and
Spirits
;
and
it
is
Gratitude
that
makes
them
Circulate
:
Look
over
the
whole
Creation
,
and
you
shall
see
,
that
the
Band
or
Cement
that
holds
together
all
the
Parts
of
this
great
and
glorious
Fabrick
,
is
Gratitude
,
or
something
like
it
:
You
may
observe
it
in
all
the
Elements
;
for
does
not
the
Air
feed
the
Flame
?
and
does
not
the
Flame
at
the
same
time
warm
and
enlighten
the
Air
?
Is
not
the
Sea
always
sending
forth
,
as
well
as
taking
in
?
And
does
not
the
Earth
quit
Scores
with
all
the
Elements
,
in
the
Noble
Fruits
and
Productions
that
issue
from
it
?
And
in
all
the
Light
and
Influence
that
the
Heavens
bestow
upon
this
Lower
World
,
though
the
Lower
World
cannot
equal
their
Benefaction
,
yet
with
a
kind
of
Gratefull
return
,
it
reflects
those
Rays
,
that
it
cannot
recompence
;
so
that
there
is
some
Return
however
,
though
there
can
be
no
Requital
.
He
who
has
a
Soul
wholly
void
of
Gratitude
,
should
do
well
to
set
his
Soul
to
learn
of
his
Body
;
for
all
the
Parts
of
that
minister
to
one
another
.
The
Hands
,
and
all
the
other
Limbs
,
labour
to
bring
in
Food
and
Provision
to
the
Stomach
,
and
the
Stomach
returns
what
it
has
received
from
them
,
in
Strength
and
Nutriment
,
diffused
into
all
the
Parts
and
Members
of
the
Body
.
It
would
be
endless
to
pursue
the
like
Allusions
:
In
short
,
Gratitude
is
the
great
Spring
that
sets
all
the
Wheels
of
Nature
a-going
;
and
the
whole
Universe
is
supported
,
by
Giving
and
Returning
,
by
Commerce
and
Commutation
.
And
now
thou
Ungratefull
Brute
,
thou
Blemish
to
Mankind
,
and
Reproach
to
thy
Creation
;
what
shall
we
say
of
thee
,
or
to
what
shall
we
compare
thee
?
for
thou
art
an
Exception
from
all
the
visible
World
;
neither
the
Heavens
above
,
nor
the
Earth
beneath
,
afford
any
thing
like
thee
:
And
therefore
,
if
thou
would'st
find
thy
Parallel
,
go
to
Hell
,
which
is
both
the
Region
,
and
the
Emblem
of
Ingratitude
;
for
,
besides
thy self
,
there
is
nothing
but
Hell
,
that
is
always
Receiving
,
and
never
Restoring
.
And
thus
much
for
the
Nature
and
Baseness
of
Ingratitude
,
as
it
has
been
represented
in
the
Description
given
of
it
.
Come
we
now
to
the
Third
Thing
proposed
,
which
is
to
shew
the
Principle
,
from
which
it
proceeds
.
And
to
give
you
this
in
one
word
,
It
proceeds
from
that
which
we
call
Ill-nature
.
Which
being
a
word
that
occurrs
frequently
in
discourse
,
and
in
the
Characters
given
of
Persons
;
it
will
not
be
amiss
,
to
enquire
into
the
proper
Sence
,
and
Signification
of
this
Expression
.
In
order
to
which
,
we
must
observe
,
that
according
to
the
Doctrine
of
the
Philosopher
,
Man
being
a
Creature
designed
,
and
framed
by
Nature
for
Society
,
and
Conversation
.
Such
a
Temper
,
or
disposition
of
Mind
,
as
enclines
him
to
those
Actions
,
that
promote
Society
,
and
mutual
fellowship
,
is
properly
called
good-Nature
:
Which
Actions
,
though
almost
innumerable
in
their
particulars
,
yet
seem
reduceable
in
general
,
to
these
Two
Principles
of
Action
.
-
1.
A
proneness
to
do
good
to
others
.
-
2.
A
ready
Sense
of
any
Good
done
by
others
.
And
where
these
two
meet
together
,
as
they
are
scarce
ever
found
asunder
,
it
is
impossible
for
that
Person
not
to
be
Kind
,
Beneficial
,
and
Obliging
to
all
whom
he
converses
with
.
On
the
contrary
,
Ill-nature
is
such
a
Disposition
,
as
enclines
a
Man
to
those
Actions
that
thwart
,
and
sower
,
and
disturb
Conversation
between
Man
,
and
Man
;
and
accordingly
consists
of
2.
Qualities
,
directly
contrary
to
the
former
.
1.
A
Proneness
to
do
ill
turns
,
attended
with
a
complacency
,
or
secret
joy
of
Mind
upon
the
sight
of
any
mischief
that
befals
another
.
And
,
2ly
.
An
utter
insensibility
of
any
good
,
or
kindness
done
him
by
others
.
I
mean
not
,
that
he
is
unsensible
of
the
good
it self
,
but
,
that
although
he
finds
,
feels
,
and
enjoys
the
good
that
is
done
him
,
yet
he
is
wholly
unsensible
,
and
unconcerned
to
value
,
or
take
notice
of
the
Benignity
of
him
that
does
it
.
Now
either
of
these
ill
Qualities
,
and
much
more
both
of
them
together
,
denominate
a
Person
Ill-natured
;
they
being
such
as
make
him
grievous
,
and
uneasy
to
all
whom
he
deals
,
and
associates
himself
with
.
For
,
from
the
former
of
these
,
proceed
envy
,
an
aptness
to
slander
and
revile
,
to
cross
and
hinder
a
Man
in
his
Lawfull
advantages
.
For
these
,
and
such
like
Actions
feed
and
gratify
,
that
Base
humour
of
Mind
,
which
gives
a
Man
a
delight
in
making
,
at
least
in
seeing
,
his
Neighbour
miserable
:
And
from
the
latter
,
issues
that
vile
thing
which
we
have
been
hitherto
speaking
of
,
to
wit
,
Ingratitude
.
Into
which
all
Kindnesses
,
and
good
Turns
fall
as
into
a
kind
of
dead
Sea
.
It
being
a
Quality
that
confines
and
(
as
it
were
)
shuts
up
a
Man
wholly
within
himself
,
leaving
him
void
of
that
Principle
which
alone
should
dispose
him
to
communicate
and
impart
those
redundancies
of
good
,
that
he
is
possessed
of
.
No
Man
ever
goes
sharer
with
the
ungratefull
Person
;
be
he
never
so
full
,
he
never
runs
over
.
But
(
like
Gideon's
fleece
)
though
fill'd
and
replenish'd
with
the
Dew
of
Heaven
himself
,
yet
he
leaves
all
dry
and
empty
about
him
.
Now
this
surely
,
if
any
thing
,
is
an
effect
of
Ill-nature
.
And
what
is
Ill-nature
,
but
a
pitch
beyond
Original
Curruption
?
It
is
Corruptio
pessimi
.
A
further
Depravation
of
that
,
which
was
stark
naught
before
.
But
,
so
certainly
does
it
shoot
forth
,
and
shew
it self
in
this
Vice
,
that
wheresoever
you
see
Ingratitude
,
you
may
as
infallibly
conclude
,
that
there
is
a
growing
stock
of
Ill-nature
in
that
Breast
,
as
you
may
know
that
Man
to
have
the
Plague
,
upon
whom
you
see
the
Tokens
.
Having
thus
shewn
you
,
from
whence
this
Ill-quality
proceeds
,
pass
we
now
to
the
Fourth
Thing
propos'd
,
which
is
to
shew
those
other
Ill-qualities
that
inseparably
attend
Ingratitude
,
and
are
never
disjoyned
from
it
.
It
is
a
saying
common
in
use
,
and
True
in
Observation
,
That
the
Disposition
,
and
Temper
of
a
Man
,
may
be
gathered
as
well
from
his
Companion
,
or
Associate
,
as
from
himself
.
And
it
holds
in
Qualities
,
as
it
does
in
Persons
.
It
being
seldom
,
or
never
,
known
that
any
great
Vertue
,
or
Vice
,
went
alone
;
for
Greatness
in
every
thing
will
still
be
attended
on
.
How
Black
,
and
Base
a
Vice
Ingratitude
is
,
we
have
seen
,
by
considering
it
,
both
in
its
own
Nature
,
and
in
the
Principle
from
which
it
springs
;
and
we
may
see
the
same
yet
more
fully
in
those
Vices
,
which
it
is
always
in
combination
with
.
Two
of
which
I
shall
mention
,
as
being
of
near
Cognation
to
it
,
and
constant
Coherence
with
it
.
The
first
of
which
is
Pride
.
And
the
second
,
Hard-heartedness
or
want
of
Compassion
.
1.
And
first
for
Pride
.
This
is
of
such
Intimate
,
and
even
Essential
Connexion
with
Ingratitude
,
that
the
Actings
of
Ingratitude
seem
directly
resolveable
into
Pride
,
as
the
principal
Reason
and
Cause
of
them
.
The
original
ground
of
Man's
obligation
to
Gratitude
was
(
as
I
have
hinted
)
from
this
,
That
each
Man
has
but
a
limited
right
to
the
good
things
of
the
World
;
and
,
that
the
Natural
allowed
way
,
by
which
he
is
to
compass
the
possession
of
these
Things
,
is
,
by
his
own
industrious
acquisition
of
them
;
and
consequently
,
when
any
good
is
dealt
forth
to
him
any
other
way
,
than
by
his
own
labour
,
he
is
accountable
to
the
Person
who
dealt
it
to
him
,
as
for
a
thing
to
which
he
had
no
Right
,
or
Claim
,
by
any
Action
of
his
own
entitling
him
to
it
.
But
now
,
Pride
shuts
a
Man's
Eyes
against
all
this
,
and
so
fills
him
with
an
opinion
of
his
own
Transcendent
worth
,
that
he
imagines
himself
to
have
a
Right
to
all
things
,
as
well
those
that
are
the
effects
and
fruits
of
other
Men's
labours
as
of
his
own
.
So
that
if
any
advantage
accrues
to
him
,
by
the
liberality
and
Donation
of
his
Neighbour
,
he
looks
not
upon
it
as
matter
of
free
,
undeserved
Gift
,
but
rather
as
a
just
Homage
to
that
worth
and
Merit
which
he
conceives
to
be
in
himself
,
and
to
which
all
the
World
ought
to
become
Tributary
.
Upon
which
thought
no
wonder
,
if
he
reckons
himself
wholly
unconcerned
to
acknowledge
or
repay
any
good
that
he
receives
.
For
,
while
the
Courteous
Person
thinks
that
he
is
obliging
,
and
doing
such
an
one
a
kindness
,
the
Proud
Person
,
on
the
other
side
,
accounts
him
to
be
only
paying
a
Debt
.
His
Pride
makes
him
even
worship
,
and
idolize
himself
:
and
indeed
,
every
proud
,
ungratefull
Man
has
this
property
of
an
Idol
,
that
,
though
he
is
plyed
with
never
so
many
,
and
so
great
Offerings
,
yet
he
takes
no
notice
of
the
Offerer
at
all
.
Now
,
this
is
the
true
account
of
the
most
inward
Movings
,
and
Reasonings
of
the
very
Heart
,
and
Soul
of
an
Ungratefull
Person
.
So
that
you
may
rest
upon
this
as
a
Proposition
of
an
Eternal
,
unfailing
Truth
,
that
there
neither
is
,
nor
ever
was
any
person
remarkably
ungratefull
,
who
was
not
also
insufferably
Proud
;
nor
,
convertibly
,
any
one
Proud
,
who
was
not
equally
ungratefull
.
For
,
as
snakes
breed
in
Dunghills
not
singly
,
but
in
Knots
,
so
in
such
base
,
noysom
Hearts
,
you
shall
ever
see
Pride
and
Ingratitude
indivisibly
wreathed
,
and
twisted
together
.
Ingratitude
over
looks
all
Kindnesses
,
but
it
is
,
because
Pride
makes
it
carry
its
head
so
high
.
See
the
greatest
Examples
of
Ingratitude
equally
notorious
for
their
Pride
,
and
Ambition
.
And
to
begin
with
the
Top
and
Father
of
them
all
,
the
Devil
himself
.
That
excellent
and
glorious
Nature
which
God
has
oblig'd
him
with
,
could
not
prevent
his
Ingratitude
,
and
Apostacy
,
when
his
Pride
bid
him
aspire
to
an
Equality
with
his
Maker
,
and
say
,
I
will
ascend
,
and
be
like
the
Most
High
.
And
,
did
not
our
first
Parents
write
exactly
after
his
Copy
?
Ingratitude
making
them
to
trample
upon
the
Command
,
because
Pride
made
them
desire
to
be
as
Gods
,
and
to
brave
Omniscience
it self
in
the
knowledge
of
Good
and
Evil
?
What
made
that
ungratefull
wretch
,
Absolom
,
kick
at
all
the
kindnesses
of
his
Indulgent
Father
,
but
because
his
Ambition
would
needs
be
fingering
the
Scepter
,
and
hoisting
him
into
his
Father's
Throne
?
And
in
the
Courts
of
Princes
,
is
there
any
thing
more
usual
than
to
see
those
that
have
been
raised
by
the
favour
,
and
interest
of
some
great
Minister
,
to
trample
upon
the
steps
by
which
they
rose
,
to
rival
him
in
his
Greatness
,
and
at
length
(
if
possible
)
to
step
into
his
place
?
In
a
word
,
Ingratitude
is
too
base
,
to
return
a
kindness
,
and
too
Proud
to
regard
it
;
much
like
the
tops
of
Mountains
,
Barren
indeed
,
but
yet
Lofty
;
they
produce
nothing
,
they
feed
no
Body
,
they
cloath
no
Body
,
yet
are
high
,
and
stately
,
and
look
down
upon
all
the
world
about
them
.
2.
The
other
Concomitant
of
Ingratitude
is
Hard-heartedness
,
or
want
of
Compassion
.
This
,
at
first
,
may
seem
to
have
no
great
Cognation
with
Ingratitude
;
but
upon
a
due
inspection
into
the
Nature
of
that
ill
Quality
it
will
be
found
directly
to
follow
it
,
if
not
also
to
result
from
it
.
For
the
Nature
of
Ingratitude
,
being
founded
in
such
a
disposition
,
as
encloses
all
a
Man's
concerns
within
himself
,
and
consequently
,
gives
him
a
perfect
unconcernedness
in
all
things
,
not
judged
by
him
immediately
to
relate
to
his
own
interest
;
it
is
no
wonder
,
if
the
same
temper
of
mind
,
which
makes
a
Man
unapprehensive
of
any
good
done
him
by
others
,
makes
him
equally
unapprehensive
,
and
insensible
of
any
Evil
,
or
Misery
suffered
by
others
.
No
such
thought
ever
strikes
his
Marble
,
obdurate
Heart
,
but
it
presently
flies
off
and
rebounds
from
it
.
And
the
truth
is
,
it
is
impossible
for
a
Man
to
be
perfect
,
and
thorough-paced
in
Ingratitude
,
till
he
has
shook
of
all
Fetters
of
Pity
and
Compassion
.
For
all
Relenting
,
and
Tenderness
of
heart
,
makes
a
Man
but
a
puny
in
this
sin
;
it
spoils
the
Growth
,
and
cramps
the
last
and
Crowning
exploits
of
this
Vice
.
Ingratitude
indeed
put
the
Ponyard
into
Brutus's
hand
;
but
it
was
want
of
compassion
which
thrust
it
into
Caesar's
Heart
.
When
some
fond
,
easy
Fathers
think
fit
to
strip
themselves
before
they
lie
down
to
their
long
sleep
,
and
to
settle
their
whole
Estates
upon
their
Sons
,
has
it
not
been
too
frequently
seen
that
the
Father
has
been
requited
with
Want
,
and
Beggary
,
Scorn
and
Contempt
?
But
now
,
could
bare
Ingratitude
(
think
we
)
have
ever
have
made
any
one
so
Unnatural
,
and
Diabolical
,
had
not
Cruelty
,
and
Want
of
Pity
came
in
as
a
Second
to
its
Assistance
,
and
clear'd
the
Villain
's
Breast
of
all
Remainders
of
Humanity
?
Is
it
not
this
,
which
has
made
so
many
Miserable
Parents
even
curse
their
own
Bowels
,
for
bringing
forth
Children
that
seem
to
have
none
?
Did
not
this
make
Agrippina
,
Nero's
Mother
,
cry
out
to
the
Assassinate
sent
by
her
Son
to
Murder
her
,
to
direct
his
Sword
to
her
Belly
,
as
being
the
only
Criminal
for
having
brought
forth
such
a
Monster
of
Ingratitude
into
the
world
?
And
to
give
you
yet
an
higher
instance
of
the
Conjunction
of
these
two
Vices
,
since
nothing
could
transcend
the
Ingratitude
,
and
Cruelty
of
Nero
,
but
the
Ingratitude
and
Cruelty
of
an
Imperious
Woman
.
When
Tullia
,
Daughter
of
Servius
Tullius
6
th
.
King
of
Rome
,
having
marryed
Tarquinius
Superbus
,
and
put
him
first
upon
Killing
her
Father
,
and
then
invading
his
Throne
,
came
through
the
Street
where
the
Body
of
her
Father
lay
newly
Murdred
and
wallowing
in
his
Blood
,
She
commanded
her
Trembling
Coach-man
to
drive
her
Chariot
and
Horses
over
the
Body
of
her
King
,
and
Father
triumphantly
,
in
the
face
of
all
Rome
,
looking
upon
her
with
Astonishment
and
Detestation
.
Such
was
the
Tenderness
,
Gratitude
,
Filial
Affection
,
and
good
Nature
of
this
weaker
Vessel
.
And
then
,
for
Instances
,
out
of
Sacred
Story
;
to
go
no
further
than
this
of
Gideon
;
Did
not
Ingratitude
first
make
the
Israelites
forget
the
Kindness
of
the
Father
,
and
then
Cruelty
make
them
imbrue
their
hands
in
the
Blood
of
his
Sons
?
could
Pharaoh's
Butler
so
quickly
have
forgot
Ioseph
,
had
not
want
of
Gratitude
to
him
as
his
Friend
,
met
with
an
equal
want
of
compassion
to
him
as
his
Fellow-Prisoner
?
a
poor
,
innocent
,
forlorn
,
Stranger
,
languishing
in
Durance
upon
the
false
accusations
of
a
lying
,
insolent
,
whorish
Woman
!
I
might
even
weary
you
with
Examples
of
the
like
Nature
,
both
sacred
and
civil
,
all
of
them
representing
Ingratitude
(
as
it
were
)
sitting
in
its
Throne
,
with
Pride
at
its
Right
hand
,
and
Cruelty
at
its
Left
,
worthy
Supporters
of
such
a
Stately
Quality
,
such
a
Reigning
Impiety
.
And
it
has
been
sometimes
observed
,
that
persons
signally
and
eminently
obliged
,
yet
missing
of
the
utmost
of
their
greedy
designs
in
Swallowing
both
Gifts
and
Giver
too
,
instead
of
Thanks
for
received
Kindnesses
,
have
betook
themselves
to
barbarous
Threatnings
,
for
defeat
of
their
insatiable
Expectations
.
Upon
the
whole
matter
,
we
may
firmly
conclude
,
That
Ingratitude
and
Compassion
,
never
cohabit
in
the
same
Breast
.
Which
remark
I
do
here
so
much
insist
upon
,
to
shew
the
Superlative
malignity
of
this
Vice
,
and
the
baseness
of
the
Mind
in
which
it
dwells
:
for
we
may
with
great
Confidence
and
equal
Truth
affirm
,
That
since
there
was
such
a
thing
as
Mankind
in
the
world
,
there
never
was
any
heart
truly
great
and
generous
,
that
was
not
also
tender
,
and
compassionate
.
It
is
this
noble
Quality
that
makes
all
Men
to
be
of
one
Kind
,
for
every
Man
would
be
(
as
it
were
)
a
distinct
species
to
himself
,
were
there
no
sympathy
amongst
Individuals
.
And
thus
I
have
done
with
the
Fourth
Thing
proposed
,
and
shewn
the
Two
Vices
that
inseparably
attend
Ingratitude
;
and
now
,
if
Falsehood
also
,
should
chance
to
strike
in
as
the
Third
,
and
make
up
the
Triumvirate
of
its
attendants
,
so
that
Ingratitude
,
Pride
,
Cruelty
,
and
Falsehood
,
should
all
meet
together
and
joyn
forces
in
the
same
Person
;
as
not
only
very
often
,
but
for
the
most
part
they
doe
;
in
this
case
,
if
the
Devils
themselves
should
take
Bodies
,
and
come
and
live
amongst
us
,
they
could
not
be
greater
Plagues
and
Greivances
to
Society
,
than
such
persons
.
From
what
has
been
said
,
let
no
man
ever
think
to
meet
Ingratitude
single
and
alone
.
It
is
one
of
those
Grapes
of
Gall
,
mentioned
by
Moses
,
Deuteron.
32.
v.
32.
and
therefore
expect
always
to
find
it
One
of
a
Cluster
.
I
proceed
now
to
the
Fifth
and
Last
thing
proposed
,
which
is
,
to
draw
some
usefull
Consequences
by
way
of
Application
,
from
the
Premises
.
As
,
1.
Never
enter
into
a
League
of
Friendship
with
an
ungratefull
Person
.
That
is
,
plant
not
thy
Friendship
upon
a
Dunghill
.
It
is
too
noble
a
Plant
for
so
base
a
Soil
.
Friendship
consists
properly
in
mutual
offices
,
and
a
generous
strife
in
Alternate
Acts
of
Kindness
.
But
he
who
does
a
Kindness
to
an
ungratefull
Person
,
sets
his
Seal
to
a
Flint
,
and
sows
his
Seed
upon
the
Sand
:
Upon
the
former
he
makes
no
Impression
,
and
from
the
latter
he
finds
no
Production
.
The
only
Voice
of
Ingratitude
,
is
,
Give
,
give
;
but
when
the
Gift
is
once
received
,
then
,
like
the
Swine
at
his
Trough
,
it
is
silent
and
insatiable
.
In
a
word
,
the
Ungratefull
person
is
a
Monster
which
is
all
Throat
and
Belly
;
a
kind
of
thorough-fare
,
or
common-shore
,
for
the
good
things
of
the
world
to
pass
into
;
and
of
whom
,
in
respect
of
all
Kindnesses
conferr'd
on
him
,
may
be
verified
that
Observation
of
the
Lion's
Den
;
before
which
,
appeared
the
foot-steps
of
many
that
had
gone
in
thither
,
but
no
prints
of
any
that
ever
came
out
thence
.
The
Ungratefull
person
is
the
only
thing
in
Nature
,
for
which
no
body
living
,
is
the
better
.
He
lives
to
himself
,
and
subsists
by
the
Good
Nature
of
others
,
of
which
,
he
himself
,
has
not
the
least
grain
.
He
is
a
mere
encroachment
upon
Society
,
and
,
consequently
,
ought
to
be
thrust
out
of
the
World
as
a
Pest
,
and
a
Prodigy
,
and
a
Creature
of
the
Devil
's
making
,
and
not
of
God's
.
2dly
.
As
a
man
tolerably
discreet
ought
by
no
means
to
attempt
the
making
of
such
an
one
his
Friend
;
so
neither
is
he
,
in
the
next
place
,
to
presume
to
think
,
that
he
shall
be
able
,
so
much
as
to
alter
or
meliorate
the
Humour
of
an
Ungratefull
person
,
by
any
Acts
of
Kindness
,
though
never
so
frequent
,
never
so
obliging
.
Philosophy
will
teach
the
Learned
,
and
Experience
may
teach
all
,
that
it
is
a
thing
hardly
feasible
.
For
,
Love
such
an
one
,
and
he
shall
despise
you
.
Commend
him
,
and
,
as
occasion
serves
,
he
shall
revile
you
.
Give
to
him
,
and
he
shall
but
laugh
at
your
easiness
.
Save
his
life
;
but
when
you
have
done
,
look
to
your
own
.
The
greatest
Favours
to
such
an
one
,
are
but
like
the
Motion
of
a
Ship
upon
the
Waves
;
they
leave
no
trace
,
no
sign
,
behind
them
;
they
neither
soften
,
nor
win
upon
him
;
they
neither
melt
,
nor
endear
him
,
but
leave
him
as
hard
,
as
rugged
,
and
as
unconcerned
as
ever
.
All
Kindnesses
descend
upon
such
a
Temper
,
as
Showers
of
Rain
,
or
Rivers
of
fresh
Water
falling
into
the
main
Sea
:
The
Sea
swallows
them
all
,
but
is
not
at
all
changed
,
or
sweetned
,
by
them
.
I
may
truly
say
of
the
Mind
of
an
Ungratefull
person
,
that
it
is
Kindness-proof
.
It
is
impenetrable
,
unconquerable
;
Unconquerable
by
that
,
which
conquers
all
things
else
,
even
by
Love
it self
.
Flints
may
be
melted
(
we
see
it
daily
)
but
an
Ungratefull
heart
cannot
;
no
,
not
by
the
strongest
and
noblest
Flame
.
After
all
your
Attempts
,
all
your
Experiments
,
for
any
thing
that
Man
can
doe
,
He
that
is
Ungratefull
,
will
be
Ungratefull
still
.
And
the
reason
is
manifest
;
for
you
may
remember
,
that
I
told
you
,
that
Ingratitude
sprang
from
a
Principle
of
Ill-nature
.
Which
being
a
thing
founded
in
such
a
certain
Constitution
of
Blood
and
Spirits
,
as
being
born
with
a
Man
into
the
World
,
and
upon
that
account
called
Nature
,
shall
prevent
all
Remedies
that
can
be
applied
by
Education
,
and
leaves
such
a
Byass
upon
the
Mind
,
as
is
before-hand
with
all
Instruction
.
So
that
you
shall
seldom
or
never
meet
with
an
Ungratefull
person
,
but
if
you
look
backward
,
and
trace
him
up
to
his
Original
,
you
will
find
that
he
was
born
so
;
and
if
you
could
look
forward
enough
,
it
is
a
Thousand
to
One
,
but
you
will
find
,
that
he
also
dies
so
;
for
,
you
shall
never
light
upon
an
ill-natur'd
Man
,
who
was
not
also
an
ill-natur'd
Child
;
and
gave
several
Testimonies
of
his
being
so
,
to
discerning
Persons
,
long
before
the
Use
of
his
Reason
.
The
thread
that
Nature
spins
,
is
seldom
broken
off
by
any
thing
,
but
Death
.
I
do
not
by
this
limit
the
Operation
of
God's
Grace
;
for
that
may
do
Wonders
:
But
humanly
speaking
,
and
according
to
the
method
of
the
World
,
and
the
little
Correctives
supplied
by
Art
and
Discipline
,
it
seldom
fails
,
but
an
ill
Principle
has
its
Course
,
and
Nature
makes
good
its
Blow
.
And
therefore
where
Ingratitude
begins
remarkably
to
shew
it self
,
he
surely
judges
most
wisely
,
who
takes
the
Alarm
betimes
;
and
arguing
the
Fountain
from
the
Stream
,
concludes
,
that
there
is
Ill-nature
at
the
bottom
;
and
so
reducing
his
Judgment
into
Practice
,
timely
withdraws
his
frustraneous
,
baffled
Kindnesses
,
and
sees
the
folly
of
Endeavouring
to
stroke
a
Tyger
into
a
Lamb
,
or
to
court
an
AEthiopian
out
of
his
Colour
.
3dly
.
In
the
Third
and
Last
place
.
Wheresoever
you
see
a
Man
notoriously
Ungratefull
,
rest
assured
,
that
there
is
no
true
Sense
of
Religion
in
that
Person
.
You
know
the
Apostle's
argument
,
in
1
Iohn
4.20
.
He
who
loveth
not
his
Brother
,
whom
he
hath
seen
;
how
can
he
love
God
,
whom
he
hath
not
seen
?
So
,
by
an
exact
parity
of
Reason
,
we
may
argue
.
If
a
man
has
no
Sense
of
those
Kindnesses
that
pass
upon
him
,
from
One
like
himself
,
whom
he
sees
,
and
knows
,
and
converses
with
sensibly
,
how
much
less
shall
his
Heart
be
affected
with
the
gratefull
Sense
of
his
Favours
,
whom
he
converses
with
only
by
imperfect
Speculations
,
by
the
Discourses
of
Reason
,
or
the
Discoveries
of
Faith
;
neither
of
which
equal
the
quick
and
lively
Impressions
of
Sense
?
If
the
Apostles
reasoning
was
Good
and
Concluding
,
I
am
sure
this
must
be
Unavoidable
.
But
the
thing
is
too
evident
to
need
any
proof
.
For
shall
that
man
pass
for
a
Proficient
in
Christ's
School
,
who
would
have
been
Exploded
in
the
School
of
Zeno
,
or
Epictetus
?
Or
shall
he
pretend
to
Religious
Attainments
,
who
is
defective
and
short
in
Moral
?
Which
yet
are
but
the
Rudiments
,
the
Beginnings
,
and
first
Draught
of
Religion
;
as
Religion
is
the
Perfection
,
the
Refinement
,
and
the
Sublimation
of
Morality
;
so
that
it
still
pre-supposes
it
,
it
builds
upon
it
,
and
Grace
never
adds
the
Superstructure
,
where
Vertue
has
not
laid
the
Foundation
.
There
may
be
Vertue
indeed
,
and
yet
no
Grace
;
but
Grace
is
never
without
Vertue
.
And
therefore
,
though
Gratitude
does
not
inferr
Grace
,
it
is
certain
that
Ingratitude
does
exclude
it
.
Think
not
to
put
God
off
by
frequenting
Prayers
,
and
Sermons
,
and
Sacraments
,
while
thy
Brother
has
an
Action
against
thee
in
the
Court
of
Heaven
;
an
Action
of
Debt
,
of
that
Clamorous
and
Great
Debt
of
Gratitude
.
Rather
,
as
our
Saviour
Commands
,
Leave
thy
Gift
upon
the
Altar
,
and
first
go
and
clear
accompts
with
thy
Brother
.
God
scorns
a
Gift
from
him
who
has
not
paid
his
Debts
.
Every
Ungratefull
person
,
in
the
sight
of
God
and
Man
,
is
a
Thief
,
and
let
him
not
make
the
Altar
his
Receiver
.
Where
there
is
no
Charity
,
it
is
certain
,
there
can
be
no
Religion
;
and
can
that
man
be
Charitable
,
who
is
not
so
much
as
Just
?
In
every
Benefaction
between
Man
and
Man
,
Man
is
only
the
Dispencer
,
but
God
the
Benfactour
;
and
therefore
let
all
Ungratefull
Ones
,
know
,
that
where
Gratitude
is
the
Debt
,
God
himself
is
the
chief
Creditor
:
Who
,
though
he
causes
his
Sun
to
shine
,
and
his
Rain
to
fall
,
upon
the
Evil
and
Unthankfull
in
this
World
,
has
another
kind
of
Reward
for
their
Unthankfulness
in
the
next
.
To
which
God
,
the
great
Searcher
and
Iudge
of
Hearts
,
and
Rewarder
of
Men
according
to
their
Deeds
,
be
rendred
and
ascribed
,
as
is
most
due
,
all
Praise
,
Might
,
Majesty
,
and
Dominion
,
both
now
and
for
evermore
.
Amen
.
A
SERMON
Preached
at
CHRIST-CHURCH
,
Oxon.
Before
the
University
,
Octob.
14.
1688.
PROV.
XII
.
22
.
Lying
Lips
are
abomination
to
the
Lord
.
I
Am
very
sensible
,
that
by
discoursing
of
Lyes
and
Falshood
,
which
I
have
pitched
upon
for
my
present
Subject
,
I
must
needs
fall
into
a
very
large
Common
Place
;
though
,
yet
not
by
half
so
large
,
and
Common
,
as
the
Practice
.
Nothing
in
Nature
being
so
Universally
decryed
,
and
withall
so
Universally
practised
,
as
Falshood
.
So
that
,
most
of
those
things
that
have
the
mightiest
,
and
most
controlling
Influence
upon
the
Affairs
,
and
Course
of
the
World
,
are
neither
better
,
nor
worse
,
than
down-right
Lyes
.
For
,
what
is
common
Fame
,
which
sounds
from
all
Quarters
of
the
World
,
and
re-sounds
back
to
them
again
,
but
generally
a
Loud
,
Ratling
,
Impudent
,
Overbearing
Lye
?
What
are
most
of
the
Histories
of
the
World
,
but
Lyes
?
Lyes
immortalized
,
and
consigned
over
as
a
perpetual
Abuse
,
and
Flam
upon
Posterity
?
What
are
most
of
the
Promises
of
the
World
,
but
Lyes
?
Of
which
we
need
no
other
Proof
,
but
our
own
Experience
.
And
what
are
most
of
the
Oaths
in
the
World
,
but
Lyes
?
And
such
as
need
rather
a
Pardon
for
being
took
,
than
a
Dispensation
from
being
kept
?
And
lastly
,
what
are
all
the
Religions
of
the
World
,
except
Judaism
and
Christianity
,
but
Lyes
?
And
even
in
Christianity
it self
,
are
there
not
those
who
teach
,
warrant
,
and
defend
Lying
?
And
scarce
use
the
Bible
for
any
other
Purpose
,
but
to
swear
upon
it
,
and
to
lye
against
it
?
Thus
a
mighty
,
governing
Lye
,
goes
round
the
World
,
and
has
almost
banish'd
Truth
out
of
it
;
and
so
reigning
Triumphantly
in
its
stead
,
is
the
True
Source
of
most
of
those
Confusions
,
and
dire
Calamities
,
that
infest
,
and
plague
the
Universe
.
For
look
over
them
all
,
and
you
shall
find
,
that
the
greatest
Annoyance
,
and
Disturbance
of
Mankind
,
has
been
from
one
of
these
Two
things
,
Force
,
or
Fraud
.
Of
which
,
as
boisterous
,
and
violent
a
Thing
as
Force
is
,
yet
it
rarely
atchieves
any
thing
considerable
,
but
under
the
Conduct
of
Fraud
.
Slight
of
Hand
has
done
that
,
which
Force
of
Hand
could
never
do
.
But
why
do
we
speak
of
Hands
?
It
is
the
Tongue
,
that
drives
the
World
before
it
.
The
Tongue
,
and
the
Lying
Lip
,
which
there
is
no
Fence
against
:
For
when
that
is
the
Weapon
,
a
Man
may
strike
where
he
cannot
reach
;
and
a
Word
shall
do
Execution
,
both
further
,
and
deeper
,
than
the
mightiest
Blow
.
For
the
Hand
can
hardly
lift
up
it self
high
enough
to
strike
,
but
it
must
be
seen
;
so
that
,
it
warns
,
while
it
threatens
;
but
a
false
,
insidious
Tongue
,
may
whisper
a
Lye
so
close
,
and
low
,
that
,
though
you
have
Ears
to
hear
,
yet
you
shall
not
hear
;
and
indeed
,
We
generally
come
to
know
it
,
not
by
hearing
,
but
by
feeling
what
it
says
.
A
Man
,
perhaps
,
casts
his
Eye
this
way
,
and
that
way
,
and
looks
round
about
him
,
to
spy
out
his
Enemy
,
and
to
defend
himself
;
but
alass
!
the
fatal
Mischief
,
that
would
trip
up
his
Heels
,
is
all
the
while
under
them
.
It
works
invisibly
,
and
beneath
:
And
the
Shocks
of
an
Earthquake
(
we
know
)
are
much
more
dreadfull
,
than
the
highest
,
and
loudest
Blusters
of
a
Storm
.
For
there
may
be
some
Shelter
against
the
Violence
of
the
One
,
but
no
Security
against
the
Hollowness
of
the
Other
:
which
never
opens
its
Bosom
,
but
for
a
killing
Embrace
.
The
Bowels
of
the
Earth
in
such
Cases
,
and
the
Mercies
of
the
False
in
all
,
being
equally
without
Compassion
.
Upon
the
whole
Matter
,
it
is
hard
to
assign
any
One
Thing
,
but
Lying
,
which
God
,
and
Man
,
so
unanimously
joyn
in
the
Hatred
of
;
and
it
is
as
hard
to
tell
,
whether
it
does
a
greater
Dishonour
to
God
,
or
Mischief
to
Man
:
It
is
certainly
,
an
Abomination
to
both
:
And
I
hope
to
make
it
appear
such
,
in
the
following
Discourse
.
Though
I
must
confess
my self
,
very
unable
to
speak
,
to
the
utmost
Latitude
of
this
Subject
;
and
I
thank
God
,
that
I
am
so
.
Now
the
Words
of
the
Text
,
are
a
Plain
,
Entire
,
Categorical
Proposition
;
and
therefore
,
I
shall
not
go
about
to
darken
them
,
by
any
needless
Explication
,
but
shall
immediately
cast
the
Prosecution
of
them
,
under
these
Three
following
Particulars
.
As
,
-
1st
.
I
shall
enquire
into
the
Nature
of
a
Lye
,
and
the
proper
essential
Malignity
of
all
Falshood
.
-
2dly
.
I
shall
shew
the
pernicious
Effects
of
it
.
And
,
-
3dly
.
And
lastly
:
I
shall
lay
before
you
the
Rewards
,
and
Punishments
,
that
will
certainly
attend
,
or
,
at
least
,
follow
it
.
Every
one
of
which
,
I
suppose
,
and
,
much
more
,
all
of
them
together
,
will
afford
Arguments
,
more
than
sufficient
,
to
prove
(
though
it
were
no
Part
of
Holy
Scripture
)
that
Lying
Lips
are
an
Abomination
to
the
Lord
.
And
first
for
the
first
of
these
.
1.
What
a
Lye
is
,
and
wherein
the
Nature
of
it
does
consist
.
A
Lye
is
properly
,
an
outward
signification
of
something
contrary
to
,
or
at
least
,
beside
the
Inward
Sense
of
the
Mind
;
so
that
when
One
thing
is
signified
,
or
expressed
,
and
the
same
thing
not
meant
,
or
intended
,
that
is
properly
a
Lye
.
And
forasmuch
as
God
has
endued
Man
with
a
Power
,
or
Faculty
,
to
institute
,
or
appoint
Signs
of
his
Thoughts
;
and
that
,
by
vertue
hereof
,
he
can
appoint
,
not
only
Words
,
but
also
Things
,
Actions
,
and
Gestures
,
to
be
signs
of
the
inward
thoughts
and
conceptions
of
his
Mind
,
it
is
evident
,
that
he
may
as
really
Lye
,
and
Deceive
by
Actions
,
and
Gestures
,
as
he
can
by
Words
;
for
as
much
as
,
in
the
Nature
of
them
,
they
are
as
capable
of
being
made
Signs
;
and
consequently
,
of
being
as
much
abused
,
and
misapplied
,
as
the
Other
:
Though
,
for
Distinction
Sake
,
a
Deceiving
by
Words
,
is
commonly
called
a
Lye
,
and
a
Deceiving
by
Actions
,
Gestures
,
or
Behaviour
,
is
called
Simulation
,
or
Hypocrisie
.
The
Nature
of
a
Lye
,
therefore
,
consists
in
this
,
That
it
is
,
a
false
Signification
knowingly
,
and
voluntarily
used
;
in
which
the
Sign
expressing
is
no
ways
agreeing
with
the
Thought
,
or
Conception
of
the
Mind
pretended
to
be
thereby
expressed
.
For
,
Words
signifie
not
immediately
,
and
primely
,
Things
themselves
,
but
the
Conceptions
of
the
Mind
,
concerning
things
;
and
therefore
,
if
there
be
an
Agreement
between
our
Words
,
and
our
Thoughts
,
we
do
not
speak
falsly
,
though
,
it
sometimes
so
falls
out
,
that
our
Words
agree
not
with
the
Things
themselves
:
Upon
which
Account
,
though
in
so
speaking
,
we
offend
indeed
against
Truth
;
yet
we
offend
not
properly
by
Falshood
,
which
is
a
speaking
against
our
Thoughts
;
but
by
Rashness
,
which
is
an
Affirming
,
or
Denying
,
before
we
have
sufficiently
informed
our selves
of
the
Real
and
True
Estate
of
those
Things
,
whereof
we
affirm
,
or
deny
.
And
thus
having
shewn
,
What
a
Lye
is
,
and
wherein
it
does
consist
,
the
next
Consideration
is
,
of
the
Lawfulness
,
or
Unlawfulness
of
it
.
And
in
this
,
we
have
but
too
sad
,
and
scandalous
an
Instance
,
both
of
the
Corruption
,
and
Weakness
of
Man's
Reason
,
and
of
the
strange
Byass
,
that
it
still
receives
from
Interest
,
that
such
a
Case
as
this
,
both
with
Philosophers
,
and
Divines
,
Heathens
,
and
Christians
,
should
be
held
disputable
.
Plato
accounted
it
lawfull
for
Statesmen
,
and
Governours
;
and
so
did
Cicero
,
and
Plutarch
;
and
the
Stoicks
,
(
as
some
say
)
reckoned
it
amongst
the
Arts
,
and
Perfections
of
a
Wise-man
,
to
lye
dextrously
,
in
due
Time
,
and
Place
.
And
for
some
of
the
Ancient
Doctors
of
the
Christian
Church
;
such
as
Origen
,
Clemens
Alexandrinus
,
Tertullian
,
Lactantius
,
and
Chrysostom
;
and
generally
,
all
before
St.
Austin
,
several
Passages
have
fallen
from
them
,
that
speak
but
too
favourably
of
this
ill
Thing
.
So
that
Paul
Lay-man
,
a
Romish
Casuist
,
says
,
That
it
is
a
Truth
,
but
lately
known
,
and
received
in
the
World
,
That
a
Lye
is
absolutely
sinfull
,
and
unlawfull
:
I
suppose
,
he
means
,
that
part
of
the
World
,
where
the
Scriptures
are
not
read
,
and
where
Men
care
not
to
know
,
what
they
are
not
willing
to
practise
.
But
then
,
for
the
Mitigation
of
what
has
proceeded
from
these
great
Men
,
we
must
take
in
that
Known
,
and
Celebrated
Division
of
a
Lye
into
those
Three
several
Kinds
of
it
.
As
,
-
1st
.
The
Pernicious
Lye
,
uttered
for
the
Hurt
,
or
Disadvantage
of
our
Neighbour
.
-
2dly
.
The
Officious
Lye
,
uttered
for
our
Own
,
or
our
Neighbour's
Advantage
:
And
,
-
3dly
,
and
lastly
.
The
Ludicrous
and
Iocose
Lye
,
uttered
by
way
of
Jest
,
and
only
for
Mirth's
Sake
,
in
common
Converse
.
Now
,
for
the
first
of
these
,
which
is
the
Pernicious
Lye
;
it
was
,
and
is
,
Universally
condemned
by
all
;
but
the
other
Two
have
found
some
Patronage
from
the
Writings
of
those
forementioned
Authors
.
The
Reason
of
which
seems
to
be
,
that
those
Persons
did
not
estimate
the
Lawfulness
,
or
Unlawfulness
of
a
Lye
,
from
the
intrinsick
Nature
of
the
Thing
it self
,
but
either
from
those
External
Effects
that
it
produced
,
or
from
those
Ends
to
which
it
was
directed
;
which
accordingly
as
they
proved
,
either
Helpfull
,
or
Hurtfull
,
Innocent
,
or
Offensive
,
so
the
Lye
was
reputed
,
either
Lawfull
,
or
Unlawfull
.
And
therefore
,
since
a
Man
was
helped
by
an
Officious
Lye
,
and
not
Hurt
by
a
Iocose
,
both
of
thefe
came
to
be
esteemed
Lawfull
,
and
in
some
Cases
,
Laudable
.
But
the
Schoolmen
,
and
Casuists
,
having
too
much
Philosophy
to
go
about
to
clear
a
Lye
from
that
intrinsick
Inordination
,
and
Deviation
from
right
Reason
inherent
in
the
Nature
of
it
,
and
yet
withall
unwilling
to
rob
the
World
,
and
themselves
especially
,
of
so
sweet
a
Morsel
of
Liberty
,
held
that
a
Lye
was
indeed
absolutely
,
and
universally
Sinfull
;
but
then
they
held
also
,
that
only
the
Pernicious
Lye
,
was
a
Mortal
Sin
,
and
the
other
Two
were
only
Venial
.
It
can
be
no
part
of
my
Business
here
,
to
overthrow
this
Distinction
,
and
to
shew
the
Nullity
of
it
:
Which
has
been
solidly
,
and
sufficiently
done
by
most
of
our
Polemick
Writers
of
the
Protestant
Church
.
But
,
at
present
,
I
shall
only
take
this
their
Concession
,
That
every
Lye
is
sinfull
,
and
,
consequently
,
unlawfull
;
and
if
it
be
a
Sin
,
I
shall
suppose
it
already
prov'd
to
my
hands
,
to
be
,
what
all
Sin
essentially
is
,
and
must
be
,
Mortal
.
So
that
,
thus
far
have
we
gone
,
and
this
Point
have
we
gained
,
That
it
is
absolutely
,
and
universally
unlawfull
to
lye
,
or
to
falsify
.
Let
us
now
,
in
the
next
Place
,
enquire
from
whence
this
Unlawfulness
springs
,
and
upon
what
it
is
grounded
,
To
which
,
I
answer
:
That
upon
the
Principles
of
Natural
Reason
,
the
Unlawfulness
of
Lying
is
grounded
upon
this
,
That
a
Lye
is
properly
a
Sort
,
or
Species
of
Injustice
,
and
a
Violation
of
the
Right
of
that
Person
,
to
whom
the
false
Speech
is
directed
:
For
all
speaking
,
or
signification
of
Ones
Mind
,
implies
,
in
the
Nature
of
it
,
an
Act
,
or
Address
of
one
Man
to
another
:
It
being
evident
,
that
no
Man
,
though
he
does
speak
false
,
can
be
said
to
lye
to
himself
.
Now
to
shew
,
what
this
Right
is
,
We
must
know
,
that
in
the
beginnings
,
and
first
Establishments
of
Speech
,
there
was
an
implicit
Compact
amongst
Men
,
founded
upon
common
Use
and
Consent
,
that
such
and
such
Words
,
or
Voices
,
Actions
,
or
Gestures
,
should
be
Means
,
or
Signs
,
whereby
they
would
Express
,
or
Convey
their
Thoughts
one
to
another
;
and
That
Men
should
be
obliged
to
use
them
for
that
Purpose
;
for
as
much
as
,
without
such
an
Obligation
,
those
Signs
could
not
be
Effectual
for
such
an
End
.
From
which
Compact
there
arising
an
Obligation
upon
every
One
,
so
to
conveigh
his
Meaning
,
there
accrews
also
a
Right
to
every
One
,
by
the
same
Signs
to
judge
of
the
Sence
or
Meaning
of
the
Person
so
obliged
to
express
himself
:
And
consequently
,
if
these
Signs
are
applied
and
used
by
him
so
,
as
not
to
signifie
his
Meaning
,
the
Right
of
the
Person
,
to
whom
he
was
obliged
so
to
have
done
,
is
hereby
violated
and
the
Man
by
being
deceived
,
and
kept
ignorant
of
his
Neighbour's
Meaning
,
where
he
ought
to
have
known
it
,
is
so
far
deprived
of
the
Benefit
of
any
Intercourse
,
or
Converse
with
him
.
From
hence
therefore
we
see
,
that
the
Original
Reason
of
the
Unlawfulness
of
Lying
,
or
Deceiving
,
is
,
That
it
carries
with
it
an
Act
of
Injustice
,
and
a
Violation
of
the
Right
of
him
,
to
whom
we
were
obliged
to
signifie
or
impart
our
Minds
.
But
then
,
we
must
observe
also
(
which
I
noted
at
first
)
That
,
as
it
is
in
Man's
Power
to
institute
,
not
only
Words
,
but
also
Things
,
Actions
,
or
Gestures
,
to
be
the
Means
whereby
he
would
signifie
,
and
express
his
Mind
;
so
on
the
otherside
,
those
Voices
,
Actions
,
or
Gestures
,
which
Men
have
not
by
any
Compact
agreed
to
make
the
Instruments
of
conveying
their
Thoughts
one
to
another
,
are
not
the
proper
Instruments
of
Deceiving
,
so
as
to
denominate
the
Person
using
them
,
a
Lyar
,
or
Deceiver
,
though
the
Person
,
to
whom
they
are
addressed
,
takes
occasion
from
thence
,
to
form
in
his
Mind
,
a
false
Apprehension
,
or
Belief
of
the
Thoughts
of
those
,
who
use
such
Voices
,
Actions
,
or
Gestures
towards
him
.
I
say
,
in
this
Case
,
the
Person
using
these
Things
cannot
be
said
to
Deceive
;
since
all
Deception
is
a
Misapplying
of
those
Signs
,
which
by
Compact
or
Institution
,
were
made
the
Means
of
Men's
signifying
,
or
conveying
their
Thoughts
;
But
here
,
a
Man
only
does
those
Things
,
from
which
another
takes
occasion
to
deceive
himself
.
Which
one
Consideration
,
will
solve
most
of
those
Difficulties
,
that
are
usually
started
on
this
Subject
.
But
yet
,
this
I
do
,
and
must
grant
,
that
though
it
be
not
against
strict
Iustice
,
or
Truth
,
for
a
man
to
do
those
things
,
which
he
might
,
otherwise
,
Lawfully
do
,
albeit
his
Neighbour
does
take
Occasion
from
thence
to
conceive
in
his
mind
a
false
Belief
,
and
so
to
deceive
himself
;
yet
Christian
Charity
will
,
in
many
Cases
,
restrain
a
Man
here
too
,
and
prohibit
him
to
use
his
own
Right
and
Liberty
,
where
it
may
turn
considerably
to
his
Neighbour's
Prejudice
.
For
,
herein
is
the
Excellency
of
Charity
seen
,
that
the
Charitable
man
not
onely
does
no
Evil
himself
,
but
that
,
to
the
utmost
of
his
Power
,
he
also
hinders
any
Evil
from
being
done
even
by
Another
.
And
,
as
we
have
shewn
,
and
proved
,
that
Lying
and
Deceiving
,
stand
condemned
upon
the
Principles
of
Natural
Justice
,
and
the
Eternal
Law
of
Right
Reason
;
so
are
the
same
much
more
condemned
,
and
that
with
the
Sanction
of
the
highest
Penalties
,
by
the
Law
of
Christianity
,
which
is
eminently
,
and
transcendently
called
the
Truth
,
and
the
Word
of
Truth
;
and
in
nothing
more
surpasses
all
the
Doctrines
,
and
Religions
in
the
World
,
than
in
this
,
That
it
enjoyns
the
Clearest
,
the
Openest
,
and
the
Sincerest
Dealing
,
both
in
Words
,
and
Actions
;
and
is
the
rigidest
Exacter
of
Truth
,
in
all
our
Behaviour
,
of
any
other
Doctrine
,
or
Institution
whatsoever
.
And
thus
much
for
the
First
general
Thing
proposed
,
which
was
to
enquire
into
the
Nature
of
a
Lye
,
and
the
proper
,
essential
Malignity
of
all
Falshood
.
I
proceed
now
to
the
Second
,
Which
is
to
shew
the
Pernicious
Effects
of
it
.
Some
of
the
Chief
,
and
the
most
remarkable
of
which
are
these
that
follow
:
As
,
First
of
all
,
It
was
this
that
introduced
Sin
into
the
World
.
For
,
how
came
our
first
Parents
to
sin
,
and
to
lose
their
Primitive
Innocence
?
Why
,
they
were
deceived
;
and
by
the
Subtilty
of
the
Devil
brought
to
believe
a
Lye
.
And
indeed
,
Deceit
is
of
the
very
Essence
and
Nature
of
Sin
;
there
being
no
sinfull
Action
,
but
there
is
a
Lye
wrapt
up
in
the
Bowels
of
it
.
For
,
Sin
prevails
upon
the
Soul
by
representing
that
as
sutable
,
and
desirable
,
that
really
is
not
so
.
And
no
man
is
ever
induced
to
Sin
,
but
by
a
Perswasion
,
that
he
shall
find
some
Good
,
and
Happiness
in
it
,
which
he
had
not
before
.
The
wages
,
that
Sin
bargains
with
the
Sinner
,
to
serve
it
for
,
are
Life
,
Pleasure
,
and
Profit
;
but
the
Wages
it
pays
him
with
,
are
Death
,
Torment
,
and
Destruction
.
He
that
would
understand
the
Falshood
,
and
Deceit
of
Sin
throughly
,
must
compare
its
Promises
,
and
its
Payments
together
.
And
,
as
the
Devil
first
brought
Sin
into
the
World
by
a
Lye
,
(
being
equally
the
base
Original
of
both
,
)
so
he
still
propagates
and
promotes
it
by
the
same
.
The
Devil
reigns
over
none
but
those
whom
he
first
deceives
.
Geographers
and
Historians
dividing
the
Habitable
World
into
Thirty
parts
,
give
us
this
account
of
them
:
That
but
five
of
those
Thirty
are
Christian
;
and
,
for
the
rest
,
Six
of
them
are
Iew
and
Mahometan
,
and
the
remaining
nineteen
perfectly
Heathen
:
All
which
he
holds
and
governs
by
possessing
them
with
a
Lye
,
and
bewitching
them
with
a
false
Religion
.
Like
the
Moon
and
the
Stars
,
he
rules
by
night
,
and
his
Kingdom
,
even
in
this
World
,
is
perfectly
a
Kingdom
of
Darkness
.
And
,
therefore
our
Saviour
,
who
came
to
dethrone
the
Devil
,
and
to
destroy
Sin
,
did
it
by
being
the
Light
of
the
World
,
and
by
bearing
Witness
to
the
Truth
.
For
so
far
as
Truth
gets
ground
in
the
World
,
so
far
Sin
loses
it
.
Christ
saves
the
World
,
by
undeceiving
it
;
and
sanctifies
the
Will
,
by
first
enlightning
the
Understanding
.
2dly
.
A
Second
Effect
of
Lying
and
Falshood
,
is
all
that
Misery
and
Calamity
that
befalls
Mankind
:
For
the
Proof
of
which
,
we
need
go
no
further
,
than
the
former
Consideration
.
For
Sorrow
being
the
natural
and
direct
Effect
of
Sin
,
that
which
first
brought
Sin
into
the
World
,
must
by
necessary
Consequence
bring
in
Sorrow
too
.
Shame
and
Pain
,
Poverty
and
Sickness
;
yea
,
Death
and
Hell
it self
,
are
,
all
of
them
,
but
the
Trophies
of
those
fatal
Conquests
,
got
by
that
Grand
Impostor
,
the
Devil
,
over
the
deluded
Sons
of
men
.
And
hardly
can
any
Example
be
produced
of
a
man
in
extream
Misery
,
who
was
not
,
one
way
or
other
,
first
deceived
into
it
.
For
,
have
not
the
greatest
Slaughters
of
Armies
been
effected
by
Stratagem
?
And
,
have
not
the
fairest
Estates
been
destroyed
by
Surety-ship
?
in
both
of
which
there
is
a
Fallacy
;
and
the
Man
is
over-reached
,
before
he
is
overthrown
.
What
betrayed
and
delivered
the
Poor
,
old
Prophet
into
the
Lyon's
mouth
,
1
King
.
13.
but
the
mouth
of
a
false
Prophet
,
much
the
crueller
,
and
more
remorseless
of
the
two
?
How
came
Iohn
Husse
,
and
Ierome
of
Prague
,
to
be
so
cruelly
,
and
basely
used
by
the
Council
of
Constance
,
those
Ecclesiastical
Commissioners
of
the
Court
of
Rome
?
Why
,
they
promised
those
Innocent
men
asafe
Conduct
;
who
thereupon
took
them
at
their
Word
,
and
accordingly
were
burnt
alive
,
for
trusting
a
Pack
of
perfidious
Wretches
,
who
regarded
their
own
Word
as
little
,
as
they
did
God's
[
*
](A60954-e33830-b)
*
Of
which
last
,
see
an
Instance
in
the
13
Session
of
this
Council
.
In
which
it
Decrees
,
with
a
non
obstante
to
Christ's
express
Institution
of
the
Blessed
Eucharist
in
both
Kinds
,
That
the
contrary
Custom
and
Practice
of
receiving
it
,
only
in
one
Kind
,
ought
to
be
accounted
and
observed
as
a
Law
:
and
that
,
if
the
Priest
should
Administer
it
otherwise
,
he
was
to
be
Excommunicated
.
.
And
how
came
so
many
Bonfires
to
be
made
in
Queen
Mary's
days
?
Why
,
she
had
abused
and
deceived
her
People
with
Lyes
;
promising
them
the
free
Exercise
of
their
Religion
,
before
she
got
into
the
Throne
,
and
when
she
was
once
in
,
she
performed
her
Promise
to
them
at
the
Stake
.
And
,
I
know
no
Security
we
had
from
seeing
the
same
again
in
Our
days
,
but
One
or
two
Proclamations
forbidding
Bonfires
.
Some
sort
of
Promises
are
edged
Tools
,
and
it
is
dangerous
laying
hold
on
them
.
But
to
pass
from
hence
to
Phanatick
Treachery
;
That
is
,
from
one
Twin
to
the
Other
,
How
came
such
multitudes
of
our
own
Nation
,
at
the
beginning
of
that
monstrous
(
but
still
Surviving
and
Successful
)
Rebellion
,
in
the
Year
1641.
to
be
spunged
of
their
Plate
and
Money
,
their
Rings
and
Jewels
,
for
the
carrying
on
of
the
Schismatical
,
Dissenting
,
King-killing
Cause
?
Why
,
next
to
their
own
Love
of
being
Cheated
,
it
was
the
Publick
,
or
rather
Prostitute
,
Faith
,
of
a
Company
of
faithless
Miscreants
that
drew
them
in
,
and
deceived
them
.
And
,
how
came
so
many
thousands
to
fight
,
and
die
in
the
same
Rebellion
?
Why
,
they
were
deceived
into
it
,
by
those
spiritual
Trumpeters
,
who
followed
them
with
continual
Alarms
of
Damnation
,
if
they
did
not
venture
Life
,
Fortune
,
and
All
,
in
that
which
Wickedly
and
Devillishly
,
those
Impostors
called
the
Cause
of
God
.
So
that
I
my Self
have
heard
[
*
](A60954-e33970-b)
*
Colonel
Axtell
.
One
say
,
(
whose
Quarters
have
since
hung
about
that
City
,
where
he
had
been
first
deceived
)
that
he
,
with
many
more
,
went
to
that
execrable
War
with
such
a
controlling
Horrour
upon
their
Spirits
,
from
those
[
*
](A60954-e33990-b)
*
He
particularly
mention'd
those
of
Brooks
and
Calamy
.
Sermons
,
that
they
verily
believed
they
should
have
been
accursed
by
God
for
ever
,
if
they
had
not
Acted
their
part
in
that
dismal
Tragedy
,
and
heartily
done
the
Devil's
work
,
being
so
Effectually
called
,
and
commanded
to
it
in
God's
Name
.
Infinite
would
it
be
to
pursue
all
Instances
of
this
Nature
:
But
,
consider
those
grand
Agents
,
and
Lieutenants
of
the
Devil
,
by
whom
he
scourges
,
and
plagues
the
World
under
him
,
to
wit
,
Tyrants
;
and
,
was
there
ever
any
Tyrant
,
since
the
Creation
,
who
was
not
also
false
and
perfidious
?
Doe
not
the
Bloody
,
and
the
Deceitful
Man
,
still
go
hand
in
hand
together
,
in
the
Language
of
the
Scripture
?
Psal.
55.23
.
Was
ever
any
People
more
cruel
,
and
withal
more
false
than
the
Carthaginians
?
And
had
not
the
Hypocritical
Contrivers
,
of
the
Murder
of
that
Blessed
Martyr
King
Charles
the
First
,
their
Masks
and
Vizards
,
as
well
as
his
Executioners
?
No
man
,
that
designs
to
rob
Another
of
his
Estate
,
or
Life
,
will
be
so
impudent
,
or
ignorant
,
as
,
in
plain
Terms
,
to
tell
him
so
.
But
,
if
it
be
his
Estate
,
that
he
drives
at
,
he
will
dazle
his
Eyes
,
and
bait
him
in
with
the
luscious
Proposal
of
some
gainfull
Purchase
,
some
rich
Match
,
or
advantageous
Project
;
till
the
easie
Man
is
caught
,
and
hampered
;
and
so
,
partly
by
Lyes
,
and
partly
by
Law-suits
together
,
comes
at
length
to
be
stript
of
all
,
and
brought
to
a
Piece
of
Bread
,
when
he
can
get
it
.
Or
,
if
it
be
a
Man's
Life
,
that
the
Malice
of
his
Enemy
seeks
after
,
he
will
not
presently
clap
his
Pistol
to
his
Breast
,
or
his
Knife
to
his
Throat
;
but
,
will
rather
take
Absalom
for
his
Patern
,
who
invited
his
dear
Brother
to
a
Feast
,
hugged
and
embraced
,
courted
and
caressed
him
,
till
he
had
well
dosed
his
weak
Head
with
Wine
,
and
his
foolish
Heart
with
Confidence
,
and
Credulity
;
and
then
,
in
he
brings
him
an
old
Reckoning
,
and
makes
him
pay
it
off
with
his
Blood
.
Or
,
perhaps
,
the
Cut-throat
may
rather
take
his
Copy
from
the
Parisian
Massacre
;
One
of
the
horridest
Instances
of
barbarous
Inhumanity
,
that
ever
the
World
saw
,
but
ushered
in
with
all
the
Pretences
of
Amity
,
and
the
Festival
Treats
of
a
Reconciling
Marriage
,
a
new
and
excellent
Way
(
no
doubt
)
of
proving
Matrimony
,
a
Sacrament
.
But
,
such
Butchers
know
,
what
they
have
to
doe
.
They
must
sooth
and
allure
,
before
they
strike
;
and
,
the
Ox
must
be
fed
,
before
he
is
brought
to
the
Slaughter
;
and
the
same
Course
must
be
taken
with
some
Sort
of
Asses
too
.
In
a
word
,
I
verily
believe
,
that
no
sad
Disaster
,
ever
yet
befell
any
Person
,
or
People
,
nor
any
Villainy
,
or
flagitious
Action
was
ever
yet
committed
,
but
upon
a
due
Enquiry
into
the
Causes
of
it
,
it
will
be
found
,
that
a
Lye
,
was
first
,
or
last
,
the
principal
Engine
to
effect
it
:
And
that
,
whether
Pride
,
Lust
,
or
Cruelty
,
brought
it
forth
,
it
was
Falshood
,
that
begot
it
;
This
gave
it
being
,
whatsoever
other
Vice
might
give
it
Birth
.
3dly
.
As
we
have
seen
how
much
Lying
,
and
Falshood
disturbs
;
so
,
in
the
next
Place
,
we
shall
see
also
,
how
it
tends
utterly
to
dissolve
Society
.
There
is
no
doubt
,
but
all
the
Safety
,
Happiness
,
and
Convenience
,
that
Men
enjoy
in
this
Life
,
is
from
the
Combination
of
particular
Persons
,
into
Societies
,
or
Corporations
:
The
Cause
of
which
,
is
Compact
;
and
,
the
Band
,
that
knits
together
,
and
supports
all
Compacts
,
is
Truth
,
and
Faithfulness
.
So
that
,
the
Soul
and
Spirit
,
that
animates
,
and
keeps
up
Society
,
is
,
mutual
Trust
,
and
the
Foundation
of
Trust
,
is
Truth
,
either
known
,
or
at
least
supposed
in
the
Persons
,
so
trusted
.
But
now
,
where
Fraud
,
and
Falshood
,
like
a
Plague
,
or
Canker
,
comes
once
to
invade
Society
,
the
Band
,
which
held
together
the
Parts
compounding
it
,
presently
breaks
;
and
Men
are
thereby
put
to
a
Loss
,
where
to
league
,
and
to
fasten
their
Dependances
;
and
so
are
forced
to
scatter
,
and
shift
every
one
for
himself
.
Upon
which
Account
,
every
notoriously
false
Person
,
ought
to
be
look'd
upon
,
and
detested
,
as
a
Publick
Enemy
,
and
to
be
pursued
as
a
Wolf
,
or
a
mad
Dog
,
and
a
Disturber
of
the
Common
Peace
,
and
Welfare
of
Mankind
.
There
being
no
particular
Person
whatsoever
,
but
has
his
private
Interest
concerned
,
and
endangered
,
in
the
Mischief
,
that
such
a
Wretch
does
to
the
Publick
.
For
,
look
into
great
Families
,
and
you
shall
find
some
one
false
,
paultry
Tale-bearer
,
who
,
by
carrying
Stories
,
from
One
to
Another
,
shall
inflame
the
Minds
,
and
discompose
the
Quiet
of
the
whole
Family
.
And
,
from
Families
pass
to
Towns
,
or
Cities
;
and
Two
,
or
Three
,
Pragmatical
,
Intriguing
,
Medling
Fellows
,
(
Men
of
Business
,
some
call
them
)
by
the
Venom
of
their
false
Tongues
,
shall
set
the
whole
Neighbourhood
together
by
the
Ears
.
Where
Men
practise
Falshood
,
and
shew
Tricks
with
one
another
,
there
will
be
perpetual
Suspicions
,
evil
Surmisings
,
Doubts
,
and
Jealousies
,
which
,
by
sowring
the
Minds
of
Men
,
are
the
Bane
,
and
Pest
of
Society
.
For
,
still
Society
is
built
upon
Trust
,
and
Trust
,
upon
the
Confidence
,
that
Men
have
of
one
anothers
Integrity
.
And
,
this
is
so
evident
,
that
,
without
Trusting
,
there
could
not
only
,
be
no
Happiness
,
but
indeed
,
no
living
in
this
World
.
For
,
in
those
very
things
,
that
Minister
to
the
daily
Necessities
of
common
Life
,
how
can
any
one
be
assured
,
that
the
very
meat
and
drink
,
that
he
is
to
take
into
his
Body
,
and
the
Cloaths
he
is
to
put
on
,
are
not
Poyson'd
,
and
made
unwholsome
for
him
,
before
ever
they
are
brought
to
him
.
Nay
,
in
some
places
,
(
with
Horror
be
it
spoke
)
how
can
a
Man
be
secure
in
taking
the
very
Sacrament
it Self
?
For
,
there
have
been
those
,
who
have
found
something
in
this
Spiritual
Food
,
that
has
proved
very
fatal
to
their
Bodies
,
and
more
than
prepared
them
for
another
World
.
I
say
,
how
can
any
One
warrant
himself
in
the
use
of
these
things
,
against
such
Suspicions
,
but
in
the
Trust
he
has
in
the
common
Honesty
,
and
Truth
of
men
in
general
,
which
ought
and
uses
to
keep
them
from
such
Villainies
?
Nevertheless
,
know
this
certainly
before
hand
he
cannot
,
forasmuch
as
such
things
have
been
done
,
and
,
consequently
may
be
done
again
.
And
therefore
,
as
for
any
Infallible
assurance
to
the
contrary
,
he
can
have
none
;
but
,
in
the
great
Concerns
of
Life
and
Health
,
every
Man
must
be
forced
to
proceed
upon
Trust
,
there
being
no
knowing
the
Intention
of
the
Cook
or
Baker
,
any
more
than
of
the
Priest
himself
.
And
yet
,
if
a
Man
should
forbear
his
Food
,
or
Raiment
,
or
most
of
his
Business
in
the
World
,
till
he
had
Science
and
Certainty
of
the
Safeness
of
what
he
was
going
about
,
he
must
starve
and
die
Disputing
;
for
there
is
neither
Eating
,
nor
Drinking
,
nor
Living
by
Demonstration
.
Now
,
this
shews
the
high
Malignity
of
Fraud
and
Falshood
,
that
,
in
the
direct
and
natural
Course
of
it
,
tends
to
the
Destruction
of
common
Life
,
by
destroying
that
Trust
,
and
mutual
Confidence
,
that
Men
should
have
in
one
another
;
by
which
the
common
Entercourse
of
the
World
must
be
carried
on
,
and
,
without
which
,
Men
must
first
Distrust
,
and
then
Divide
,
Separate
and
stand
upon
their
Guard
,
with
their
Hand
against
every
One
,
and
every
ones
Hand
against
them
.
The
Felicity
of
Societies
,
and
Bodies
Politick
,
consists
in
this
,
That
all
Relations
in
them
do
regularly
Discharge
their
respective
Duties
and
Offices
.
Such
as
are
the
Relation
between
Prince
and
Subject
,
Master
and
Servant
,
a
Man
and
his
Friend
,
Husband
and
Wife
,
Parent
and
Child
,
Buyer
and
Seller
,
and
the
like
.
But
now
,
where
Fraud
and
Falshood
take
place
,
there
is
not
one
of
all
these
,
that
is
not
perverted
,
and
,
that
does
not
,
from
an
help
of
Society
,
directly
become
an
hinderance
.
For
first
,
it
turns
all
above
us
into
Tyranny
,
and
Barbarity
;
and
all
of
the
same
Region
,
and
Level
with
us
,
into
Discord
and
Confusion
.
It
is
This
alone
that
poysons
that
Sovereign
,
and
Divine
Thing
,
called
Friendship
;
so
that
,
when
a
Man
thinks
,
that
he
leans
upon
a
Breast
as
loving
,
and
true
to
him
,
as
his
own
,
he
finds
that
he
relies
upon
a
broken
Reed
,
that
not
onely
basely
fails
,
but
also
cruelly
pierces
the
Hand
,
that
rests
upon
it
.
It
is
from
this
,
that
,
when
a
Man
thinks
he
has
a
Servant
,
or
Dependant
,
an
Instrument
of
his
Affairs
,
and
a
Defence
of
his
Person
,
he
finds
a
Traytour
,
and
a
Iudas
,
an
Enemy
that
eats
his
Bread
,
and
lies
under
his
Roof
,
and
perhaps
readier
to
doe
him
a
Mischief
,
and
a
shrewd
Turn
,
than
an
open
and
professed
Adversary
.
And
lastly
,
from
this
Deceit
,
and
Falshood
it
is
,
that
when
a
Man
thinks
himself
matched
to
One
,
who
by
the
Laws
of
God
,
and
Nature
,
should
be
a
Comfort
to
him
in
all
Conditions
,
a
Consort
of
his
Cares
,
and
a
Companion
in
all
his
Concerns
,
instead
thereof
,
he
finds
in
his
Bosom
,
a
Beast
,
a
Serpent
,
and
a
Devil
.
In
a
word
:
He
that
has
to
doe
with
a
Lyar
,
knows
not
where
he
is
,
nor
what
he
does
,
nor
with
whom
he
deals
.
He
walks
upon
Bogs
,
and
Whirlpools
;
wheresoever
he
treads
,
he
sinks
,
and
converses
with
a
Bottomless
Pit
,
where
it
is
impossible
for
him
to
fix
,
or
to
be
at
any
Certainty
.
In
fine
;
He
catches
at
an
Apple
of
Sodom
,
which
though
it
may
entertain
his
Eye
,
with
a
florid
,
jolly
,
white
and
red
;
yet
,
upon
the
Touch
,
it
shall
fill
his
Hand
only
with
stench
and
foulness
:
Fair
in
Look
,
and
rotten
at
Heart
;
as
the
gayest
,
and
most
taking
Things
,
and
Persons
in
the
World
,
generally
are
.
Fourthly
,
and
Lastly
:
Deceit
and
Falshood
doe
,
of
all
other
ill
Qualities
,
most
peculiarly
indispose
the
Hearts
of
Men
,
to
the
Impressions
of
Religion
.
For
these
are
Sins
perfectly
spiritual
,
and
so
prepossess
the
proper
Seat
,
and
Place
of
Religion
,
which
is
the
Soul
,
or
Spirit
:
And
,
when
that
is
once
filled
,
and
taken
up
with
a
Lye
,
there
will
hardly
be
Admission
,
or
Room
for
Truth
.
Christianity
is
known
in
Scripture
by
no
Name
so
significantly
,
as
by
the
Simplicity
of
the
Gospel
.
And
if
so
,
Does
it
not
look
like
the
greatest
Paradox
,
and
Prodigy
in
Nature
,
for
any
one
to
pretend
it
lawfull
,
to
equivocate
,
or
lye
for
it
?
To
face
God
,
and
Out-face
Man
,
with
the
Sacrament
,
and
a
Lye
in
ones
Mouth
together
?
Can
a
good
Intention
,
or
rather
a
very
wicked
one
,
so
mis-called
,
sanctifie
and
transform
Perjury
,
and
Hypocrisie
,
into
Merit
and
Perfection
?
Or
,
can
there
be
a
greater
Blot
cast
upon
any
Church
,
or
Religion
(
whatsoever
it
be
)
than
by
such
a
Practice
?
For
,
will
not
the
World
be
induced
to
look
upon
my
Religion
,
as
a
Lye
,
if
I
allow
my self
to
lye
for
my
Religion
?
The
very
Life
,
and
Soul
of
all
Religion
,
is
Sincerity
.
And
therefore
the
good
ground
;
in
which
alone
,
The
Immortal
Seed
of
the
Word
,
sprang
up
to
Perfection
,
is
said
,
in
St.
Luke
8.15
.
to
have
been
those
,
That
received
it
into
an
honest
Heart
,
that
is
,
a
Plain
,
Clear
,
and
Well-meaning
Heart
;
an
Heart
not
doubled
,
nor
cast
into
the
various
Folds
,
and
Windings
of
a
dodging
,
shifting
Hypocrisie
.
For
,
the
Truth
is
,
the
more
spiritual
and
refined
any
Sin
is
,
the
more
hardly
is
the
Soul
cured
of
it
;
because
,
the
more
difficultly
convinced
.
And
,
in
all
our
spiritual
Maladies
,
Conviction
must
still
begin
the
Cure
.
Such
Sins
,
indeed
,
as
are
acted
by
the
Body
,
do
quickly
shew
,
and
proclaim
themselves
;
and
,
it
is
no
such
hard
matter
to
convince
,
or
run
down
a
Drunkard
,
or
an
unclean
Person
,
and
to
stop
their
Mouths
,
and
to
answer
any
Pretences
,
that
they
can
alledge
for
their
Sin
.
But
,
Deceit
is
such
a
Sin
,
as
a
Pharisee
may
be
guilty
of
,
and
yet
,
stand
fair
for
the
Reputation
of
Zeal
,
and
Strictness
,
and
a
more
than
Ordinary
Exactness
in
Religion
.
And
,
though
some
have
been
apt
to
account
none
sinfull
,
or
vicious
,
but
such
as
wallow
in
the
Mire
,
and
Dirt
of
gross
Sensuality
;
yet
,
no
doubt
,
Deceit
,
Falshood
and
Hypocrisie
,
are
more
directly
contrary
to
the
very
Essence
,
and
Design
of
Religion
,
and
carry
in
them
more
of
the
express
Image
,
and
Superscription
of
the
Devil
,
than
any
bodily
Sins
whatsoever
.
How
did
that
false
,
fasting
,
imperious
,
self-admiring
,
or
rather
,
self-adoring
,
Hypocrite
,
in
St.
Luke
18.11
.
Crow
and
Insult
over
the
poor
Publican
!
God
,
I
thank
thee
,
says
he
,
that
I
am
not
like
other
Men
;
and
God
forbid
(
say
I
)
that
there
should
be
many
others
like
him
,
for
a
glistering
Out-side
,
and
a
noysome
Inside
,
for
Tything
Mint
and
Cummin
;
and
for
devouring
Widows
Houses
;
that
is
,
for
taking
ten
Parts
from
his
Neighbour
,
and
putting
God
off
with
One.
After
all
which
,
had
this
Man
of
Merit
,
and
Mortification
,
been
called
to
Account
for
his
Ungodly
swallow
,
in
gorging
down
the
Estates
of
helpless
Widows
,
and
Orphans
,
it
is
odds
,
but
he
would
have
told
you
,
that
it
was
all
for
Charitable
Uses
,
and
to
afford
Pensions
for
Spies
,
But
,
such
Sons
of
Abraham
,
how
highly
soever
they
may
have
the
Luck
to
be
thought
of
,
are
far
from
being
Israelites
indeed
;
for
the
Character
that
our
Saviour
gives
us
of
such
,
in
the
Person
of
Nathanael
,
in
Iohn
1.47
.
is
,
That
they
are
without
Guile
.
To
be
so
,
I
confess
,
is
generally
reckoned
(
of
late
Times
especially
)
a
poor
,
mean
,
sneaking
Thing
,
and
the
contrary
reputed
Wit
,
and
Parts
,
and
Fitness
for
Business
(
as
the
Word
is
:
)
Though
I
doubt
not
,
but
it
will
be
one
Day
found
,
that
only
Honesty
,
and
Integrity
can
fit
a
Man
for
the
main
Business
,
that
he
was
sent
into
the
World
for
;
and
that
he
certainly
is
the
greatest
Wit
,
who
is
wise
to
Salvation
.
And
thus
much
for
the
Second
General
Thing
propos'd
,
which
was
,
to
shew
the
pernicious
Effects
of
Lying
,
and
Falshood
.
Come
we
now
to
the
Third
and
Last
;
which
is
,
to
lay
before
you
the
Rewards
,
or
Punishments
,
that
will
assuredly
attend
;
or
,
at
least
,
follow
this
base
Practice
.
I
shall
mention
Three
:
As
,
1.
An
utter
Loss
of
all
Credit
,
and
Belief
with
sober
and
discreet
Persons
;
and
,
consequently
,
of
all
Capacity
of
being
usefull
in
the
Prime
,
and
Noblest
Concerns
of
Life
.
For
,
there
cannot
be
imagined
in
Nature
,
a
more
forlorn
,
useless
,
and
contemptible
Tool
,
or
more
unfit
for
any
thing
,
than
a
discovered
Cheat.
And
,
let
Men
rest
assured
of
this
,
That
there
will
be
always
some
as
able
to
discover
,
and
find
out
deceitfull
Tricks
,
as
others
can
be
to
contrive
them
.
For
,
God
forbid
,
that
all
the
Wit
,
and
Cunning
of
the
World
,
should
still
run
on
the
Deceiver's
side
;
and
,
when
such
little
Shifts
,
and
shuffling
Arts
,
come
once
to
be
ripped
up
,
and
laid
open
,
how
poorly
and
wretchedly
must
that
Man
needs
sneak
,
who
finds
himself
both
guilty
and
baffled
too
!
A
Knave
without
Luck
,
is
certainly
the
worst
Trade
in
the
World
.
But
,
Truth
makes
the
Face
of
that
Person
shine
,
who
speaks
and
owns
it
:
While
a
Lye
is
like
a
Vizard
,
that
may
cover
the
Face
,
indeed
,
but
can
never
become
it
;
nor
yet
does
it
cover
it
so
,
but
that
it
leaves
it
open
enough
for
Shame
.
It
brands
a
Man
with
a
lasting
,
indelible
Character
of
Ignominy
and
Reproach
,
and
that
indeed
,
so
foul
and
odious
,
that
those
usurping
Hectors
,
who
pretend
to
Honour
without
Religion
,
think
the
Charge
of
a
Lye
,
a
Blot
upon
them
not
to
be
washed
out
,
but
by
the
Blood
of
him
that
gives
it
.
For
what
Place
can
that
Man
fill
in
a
Common-wealth
,
whom
no
Body
will
either
believe
or
employ
?
And
no
Man
can
be
considerable
in
himself
,
who
has
not
made
himself
usefull
to
others
:
Nor
can
any
Man
be
so
,
who
is
uncapable
of
a
Trust.
He
is
neither
fit
for
Counsel
,
or
Friendship
,
for
Service
,
or
Command
,
to
be
in
Office
,
or
in
Honour
;
but
like
Salt
that
has
lost
its
Savour
,
fit
only
to
rot
,
and
perish
upon
a
Dunghill
.
For
no
man
can
rely
upon
such
an
One
,
either
with
safety
to
his
Affairs
,
or
without
a
slur
to
his
Reputation
;
since
He
that
trusts
a
Knave
,
has
no
other
Recompence
,
but
to
be
accounted
a
Fool
for
his
Pains
.
And
if
he
trusts
himself
into
Ruine
and
Beggary
,
he
falls
unpitied
,
a
Sacrifice
to
his
own
Folly
,
and
Credulity
;
for
He
that
suffers
himself
to
be
imposed
upon
,
by
a
known
Deceiver
,
goes
partner
in
the
Cheat
,
and
deceives
himself
.
He
is
despised
,
and
laugh'd
at
as
a
soft
,
and
easie
Person
,
and
as
unfit
to
be
relyed
upon
for
his
Weakness
,
as
the
other
can
be
for
his
Falseness
.
It
is
really
a
great
Misery
not
to
know
whom
to
Trust
,
but
a
much
greater
to
behave
ones
self
so
,
as
not
to
be
Trusted
.
But
this
is
the
Lyar's
Lot
:
He
is
accounted
a
Pest
,
and
a
Nusance
:
A
Person
marked
out
for
Infamy
and
Scorn
;
and
abandon'd
by
all
Men
of
Sense
,
and
Worth
,
and
such
as
will
not
abandon
themselves
.
2dly
.
The
second
Reward
,
or
Punishment
,
that
attends
the
lying
,
and
deceitfull
Person
,
is
the
Hatred
of
all
those
,
whom
he
either
has
,
or
would
have
,
Deceived
.
I
do
not
say
,
that
a
Christian
can
lawfully
hate
any
One
;
and
yet
I
affirm
,
That
some
may
very
worthily
deserve
to
be
hated
;
and
of
all
men
living
,
who
may
,
or
doe
,
the
Deceiver
certainly
deserves
it
most
.
To
which
I
shall
add
this
one
Remark
further
;
That
though
Men's
Persons
ought
not
to
be
hated
,
yet
without
all
Peradventure
,
their
Practices
justly
may
,
and
particularly
that
detestable
One
,
which
we
are
now
speaking
of
.
For
whosoever
deceives
a
Man
,
does
not
only
do
all
that
he
can
to
ruine
him
,
but
which
is
yet
worse
,
to
make
him
ruine
himself
;
and
by
causing
an
Errour
in
the
great
Guide
of
all
his
Actions
,
his
Iudgment
,
to
cause
an
Errour
in
his
Choice
too
;
the
Misguidance
of
which
,
must
naturally
engage
him
in
those
Courses
,
that
directly
tend
to
his
Destruction
.
Loss
of
Sight
is
the
Misery
of
Life
,
and
usually
the
Fore-runner
of
Death
;
when
the
Malefactour
comes
once
to
be
muffled
,
and
the
fatal
Cloth
drawn
over
his
Eyes
,
we
know
,
that
he
is
not
far
from
his
Execution
.
And
this
is
so
true
,
That
whosoever
sees
a
Man
,
who
would
have
beguiled
,
and
imposed
upon
him
,
by
making
him
believe
a
Lye
,
he
may
truly
say
of
that
Person
,
That
's
the
Man
who
would
have
ruined
me
,
who
would
have
stripped
me
of
the
Dignity
of
my
Nature
,
and
put
out
the
Eyes
of
my
Reason
,
to
make
himself
sport
with
my
Calamity
,
my
Folly
,
and
my
Dishonour
.
For
so
the
Philistines
used
Sampson
,
and
every
Man
in
this
sad
Case
,
has
enough
of
Sampson
to
be
his
own
Executioner
.
Accordingly
,
if
ever
it
comes
to
this
,
That
a
man
can
say
of
his
Confident
,
He
would
have
deceived
me
,
he
has
said
enough
to
annihilate
,
and
abolish
all
Pretences
of
Friendship
.
And
it
is
really
an
intolerable
Impudence
,
for
any
one
to
offer
at
the
Name
of
Friend
,
after
such
an
Attempt
.
For
can
there
be
any
thing
of
Friendship
,
in
Snares
,
Hooks
,
and
Trapans
?
And
therefore
,
whosoever
breaks
with
his
Friend
upon
such
Terms
,
has
enough
to
warrant
him
,
in
so
doing
,
both
before
God
,
and
Man
;
and
that
without
incurring
,
either
the
Guilt
of
Unfaithfulness
,
before
the
One
,
or
the
Blemish
of
Inconstancy
,
before
the
Other
.
For
this
is
not
properly
to
break
with
a
Friend
,
but
to
discover
an
Enemy
,
and
timely
to
shake
the
Viper
off
from
ones
Hand
.
What
says
the
most
wise
Authour
of
that
Excellent
Book
of
Ecclesiasticus
,
Ecclus.
22.21
,
22
?
Though
thou
drewest
a
Sword
at
thy
Friend
,
yet
despair
not
,
for
there
may
be
a
Returning
to
Favour
.
If
thou
hast
opened
thy
Mouth
against
thy
Friend
,
fear
not
,
for
there
may
be
a
Reconciliation
.
That
is
,
an
hasty
Word
,
or
an
indiscreet
Action
,
does
not
presently
dissolve
the
Bond
,
or
root
out
a
well-setled
Habit
,
but
that
Friendship
may
be
still
sound
at
Heart
;
and
so
outgrow
,
and
wear
off
these
little
Distempers
.
But
what
follows
?
Except
for
Upbraiding
,
or
Disclosing
of
Secrets
,
or
a
Treacherous
Wound
(
mark
that
)
For
,
for
these
things
(
says
he
)
every
Friend
will
depart
;
and
surely
,
it
is
high
Time
for
him
to
go
,
when
such
a
Devil
drives
him
away
.
Passion
,
Anger
,
and
Unkindness
,
may
give
a
Wound
,
that
shall
bleed
,
and
smart
,
but
it
is
Treachery
only
that
makes
it
fester
.
And
the
Reason
of
the
Difference
is
manifest
;
for
hasty
Words
,
or
Blows
,
may
be
only
the
Effects
of
a
suddain
Passion
,
during
which
,
a
Man
is
not
perfectly
himself
:
But
no
man
goes
about
to
deceive
,
or
ensnare
,
or
circumvent
another
in
a
Passion
;
to
lay
Trains
,
and
set
Traps
,
and
give
secret
Blows
in
a
present
Huff
.
No
;
this
is
always
done
with
Forecast
,
and
Design
;
with
a
steady
Aiming
,
and
a
long
projecting
Malice
,
assisted
with
all
the
Skill
,
and
Art
of
an
expert
,
and
well
managed
Hypocrisie
;
and
,
perhaps
,
not
without
the
Pharisaical
feigned
Guise
of
something
like
Self-denial
and
Mortification
;
which
are
Things
,
in
which
the
whole
Man
,
and
the
whole
Devil
too
,
are
employed
;
and
all
the
Powers
,
and
Faculties
of
the
Mind
are
exerted
,
and
made
use
of
.
But
for
all
these
Masks
,
and
Vizards
,
nothing
certainly
can
be
thought
of
,
or
imagined
more
base
,
unhumane
,
or
diabolical
,
than
for
one
to
abuse
the
generous
Confidence
,
and
hearty
Freedom
of
his
Friend
,
and
to
undermine
and
ruine
him
in
those
very
Concerns
,
which
nothing
but
too
great
a
Respect
to
,
and
too
good
an
Opinion
of
the
Traitour
,
made
the
poor
man
deposite
in
his
hollow
and
fallacious
Breast
.
Such
an
one
,
perhaps
,
thinks
to
find
some
support
,
and
shelter
in
my
Friendship
,
and
I
take
that
Opportunity
to
betray
him
to
his
mortal
Enemies
.
He
comes
to
me
for
Counsel
,
and
I
shew
him
a
Trick
.
He
opens
his
Bosom
to
me
,
and
I
stab
him
to
the
Heart
.
These
are
the
Practices
of
the
World
we
live
in
;
especially
since
the
Year
sixty
,
the
grand
Epoch
of
Falshood
,
as
well
as
Debauchery
.
But
God
,
who
is
the
great
Guaranty
for
the
Peace
,
Order
,
and
good
Behaviour
of
Mankind
,
where
Laws
cannot
secure
it
,
may
some
time
or
other
,
think
it
the
Concern
of
his
Justice
,
and
Providence
too
,
to
revenge
the
Affronts
put
upon
them
,
by
such
impudent
Defyers
of
Both
,
as
neither
believe
a
God
,
nor
ought
to
be
believ'd
by
Man
.
In
the
mean
Time
,
let
such
perfidious
Wretches
know
,
that
though
they
believe
a
Devil
no
more
than
they
do
a
God
,
yet
in
all
this
Scene
of
refined
Treachery
,
they
are
really
doing
the
Devil's
Journey-work
,
who
was
a
Lyar
,
and
a
Murderer
from
the
beginning
,
and
therefore
a
Lyar
,
that
he
might
be
a
Murderer
:
And
the
Truth
is
,
such
an
one
does
all
towards
his
Brothers
Ruine
,
that
the
Devil
himself
could
do
.
For
the
Devil
can
but
Tempt
and
Deceive
,
and
if
he
cannot
destroy
a
Man
that
way
,
his
Power
is
at
an
End
.
But
I
cannot
dismiss
this
Head
without
one
further
Note
,
as
very
material
in
the
Case
now
before
us
.
Namely
,
That
since
this
false
,
wily
,
doubling
Disposition
of
mind
,
is
so
intolerably
mischievous
to
Society
,
God
is
sometimes
pleased
,
in
mere
Pity
,
and
Compassion
to
Men
,
to
give
them
warning
of
it
,
by
setting
some
odd
Mark
upon
such
Cains
.
So
that
,
if
a
Man
will
be
but
so
true
to
himself
,
as
to
observe
such
Persons
exactly
,
he
shall
generally
spy
such
false
Lines
,
and
such
a
Sly
,
Treacherous
Fleer
upon
their
Face
,
that
he
shall
be
sure
to
have
a
Cast
of
their
Eye
to
warn
him
,
before
they
give
him
a
Cast
of
their
Nature
to
betray
him
.
And
in
such
Cases
,
a
Man
may
see
more
,
and
better
by
anothers
Eye
,
than
he
can
by
his
own
.
Let
this
therefore
be
the
second
Reward
of
the
Lying
,
and
Deceitfull
Person
,
That
he
is
the
Object
of
a
just
Hatred
and
Abhorrence
.
For
as
the
Devil
,
is
both
a
Lyar
himself
,
and
the
Father
of
Lyars
,
so
I
think
,
that
the
same
Cause
that
has
drawn
the
Hatred
of
God
and
Man
upon
the
Father
,
may
justly
entail
it
upon
his
Off-spring
too
;
and
it
is
pity
,
that
such
an
Entail
should
ever
be
cut
off
.
But
,
Thirdly
and
Lastly
:
The
last
,
and
utmost
Reward
,
that
shall
infallibly
reach
the
Fraudulent
and
Deceitfull
,
(
as
it
will
all
other
obstinate
and
impenitent
Sinners
)
is
a
Final
and
Eternal
Separation
from
God
,
who
is
Truth
it self
,
and
with
whom
no
shadow
of
Falshood
can
dwell
.
He
that
telleth
Lyes
(
says
David
,
in
Psalm
101.7
.
)
shall
not
tarry
in
my
Sight
;
and
,
if
not
in
the
Sight
of
a
poor
Mortal
man
,
(
who
could
sometimes
lye
himself
)
how
much
less
in
the
Presence
of
the
Infinite
,
and
All-knowing
God
?
A
Wise
,
and
Good
Prince
,
or
Governour
,
will
not
vouchsafe
a
Lyar
the
Countenance
of
his
Eye
,
and
much
less
the
Privilege
of
his
Ear.
The
Spirit
of
God
seems
to
write
this
upon
the
very
Gates
of
Heaven
,
and
to
state
the
Condition
of
Men's
Entrance
into
Glory
,
chiefly
upon
their
Veracity
.
In
Psalm
15.1
.
Who
shall
ascend
into
thy
Holy
Hill
?
(
says
the
Psalmist
.
)
To
which
it
is
answered
in
vers.
2.
He
that
worketh
Righteousness
,
and
that
speaketh
the
Truth
from
his
Heart
.
And
,
on
the
other
side
,
how
Emphatically
is
Hell
described
in
the
Two
last
Chapters
of
the
Revelation
;
by
being
the
great
Receptacle
and
Mansion-house
of
Lyars
;
whom
we
shall
find
there
ranged
with
the
vilest
,
and
most
detestable
of
all
Sinners
,
appointed
to
have
their
Portion
in
that
Horrid
place
,
Revel.
21.8
.
The
Unbelieving
,
and
the
Abominable
,
and
Murderers
,
and
Whoremongers
,
and
Sorcerers
,
and
Idolaters
,
and
all
Lyars
,
shall
have
their
part
in
the
Lake
,
which
burns
with
Fire
and
Brimstone
:
And
,
in
Revel.
22.15
.
Without
are
Dogs
and
Sorcerers
,
&c.
and
whosoever
loveth
,
and
maketh
a
Lye
.
Now
,
let
those
consider
this
,
whose
Tongue
and
Heart
hold
no
Correspondence
.
Who
look
upon
it
as
a
Piece
of
Art
,
and
Wisdom
,
and
the
Master-piece
of
Conversation
,
to
over-reach
and
deceive
,
and
make
a
Prey
of
a
credulous
and
well-meaning
Honesty
.
What
do
such
Persons
think
?
Are
Dogs
,
Whoremongers
,
and
Sorcerers
;
such
desirable
Company
to
take
up
with
for
ever
?
Will
the
Burning
Lake
be
found
so
tolerable
?
Or
,
will
there
be
any
one
to
drop
Refreshment
upon
the
false
Tongue
,
when
it
shall
be
tormented
in
those
Flames
?
Or
do
they
think
that
God
is
a
Lyar
like
themselves
,
and
that
no
such
Things
shall
ever
come
to
pass
;
but
that
all
these
fiery
Threatnings
shall
vanish
into
Smoak
,
and
this
dreadfull
Sentence
blow
off
without
Execution
?
Few
certainly
can
lye
to
their
own
Hearts
so
far
,
as
to
imagine
this
.
But
Hell
is
,
and
must
be
granted
to
be
the
Deceiver's
Portion
,
not
only
by
the
Judgment
of
God
,
but
of
his
own
Conscience
too
.
And
,
comparing
the
Malignity
of
his
Sin
,
with
the
Nature
of
the
Punishment
allotted
for
him
,
all
that
can
be
said
of
a
Lyar
lodged
in
the
very
Nethermost
Hell
,
is
this
;
That
if
the
Vengeance
of
God
could
prepare
any
Place
or
Condition
worse
than
Hell
for
Sinners
,
Hell
it self
would
be
too
good
for
him
.
And
now
to
summ
up
all
,
in
short
;
I
have
shewn
,
what
a
Lye
is
,
and
wherein
the
Nature
of
Falshood
does
consist
;
that
it
is
a
Thing
absolutely
,
and
intrinsecally
Evil
;
that
it
is
an
Act
of
Injustice
,
and
a
Violation
of
our
Neighbour's
Right
.
And
that
the
Vileness
of
its
Nature
,
is
equalled
by
the
Malignity
of
its
Effects
.
It
being
this
,
That
first
brought
Sin
into
the
World
,
and
is
since
the
Cause
of
all
those
Miseries
,
and
Calamities
,
that
disturb
it
;
and
further
,
that
it
tends
utterly
to
dissolve
,
and
overthrow
Society
,
which
is
the
greatest
Temporal
Blessing
,
and
Support
of
Mankind
;
and
which
is
yet
worst
of
all
,
that
it
has
a
strange
,
and
particular
Efficacy
,
above
all
other
Sins
,
to
indispose
the
Heart
to
Religion
.
And
lastly
,
That
it
is
as
dreadfull
in
its
Punishments
,
as
it
has
been
pernicious
in
its
Effects
.
For
as
much
as
it
deprives
a
Man
of
all
Credit
,
and
Belief
,
and
consequently
of
all
Capacity
of
being
usefull
in
any
Station
,
or
Condition
of
Life
whatsoever
;
and
next
,
that
it
draws
upon
him
the
Just
and
Universal
Hatred
,
and
Abhorrence
of
all
Men
here
;
and
finally
,
subjects
him
to
the
Wrath
of
God
,
and
Eternal
Damnation
hereafter
.
And
now
,
if
none
of
all
these
Considerations
can
recommend
,
and
endear
Truth
to
the
Words
and
Practices
of
Men
,
and
work
upon
their
Double
Hearts
,
so
far
as
to
convince
and
make
them
sensible
of
the
Baseness
of
the
Sin
,
and
Greatness
of
the
Guilt
,
that
Fraud
and
Falshood
leaves
upon
the
Soul
;
Let
them
Lye
and
Cheat
on
,
till
they
receive
a
fuller
and
more
effectual
Conviction
of
all
these
Things
,
in
that
Place
of
Torment
and
Confusion
,
prepared
for
the
Devil
and
his
Angels
,
and
all
his
Lying
Retinue
,
by
the
Decree
and
Sentence
of
that
God
,
who
,
in
his
Threatnings
,
as
well
as
in
his
Promises
,
will
be
True
to
his
Word
,
and
cannot
Lye
.
To
whom
be
rendred
and
ascribed
,
as
is
most
due
,
all
Praise
,
Might
,
Majesty
,
and
Dominion
,
both
now
and
for
evermore
.
Amen
.
FINIS
.